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About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web a[nttp: //books . google. con/] THE GREEK LITURGIES. Dondon: C. J. CLAY, M.A. & SON, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. CAMBRIDGE: DEIGHTON, BELL, AND CO. LEIPZIG: F. A. BROCKHAUS. THE GREEK LITURGIES CHIEFLY FROM ORIGINAL AUTHORITIES. EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS, BY D . € 4e » J -) x Pte! C. A. SWAINSON, D.D. MASTER OF CHRIST'S COLLEGE, AND LADY MARGARET'S READER IN DIVINITY, CAMBRIDGE; FORMERLY NORRISIAN PROFESSOR, AND CANON RESIDENTIARY OF CHICHESTER CATHEDRAL. AS “ΟΣ { LIBRARY A (v n. | AN MUR. wem WITH AN APPENDIX CONTAINING THE COPTIC ORDINARY CANON OF THE MASS FROM TWO MANUSCRIPTS IN THE BRITISH MUSEUM, EDITED AND TRANSLATED BY DR C. BEZOLD, PRIVAT-DOCENT IN THE UNIVERSITY OF MUNICH. o, Cambridge : AT THE UNIVERSITY PRESS. 1884 [41] Rights reserved.] Cambridge : PRINTED BY C, J. CLAY, M.A. ἃ BON, AT THE UNIVERSITY PRESS, ΙΝ ΡΙΑΜ MEMORIAM DOMINAE MARGARETAE TABLE OF CONTENTS. INTRODUCTION. Chapter I. Printed Editions of the Greek Tabargies Chapter II. Liturgical MSS. Chapter III. Authenticity of the Liturgies . M Chapter IV. Character and Results of the present Edition . . Postscript. Tho Liturgy of the recently discovered Διδαχὴ τῶν ἀποστόλων Note on the Magdala MSS. . . . . e; . THE LITURGY OF ALEXANDRIA otherwise SAINT MARK: (1) From Tae Rossano MANUSCRIPT. (2) From a Rot ΙΝ THE VATICAN LIBRABY. 3) From a Rout ΙΝ THE University Lisrary AT Messina. 4) Parallel Passages from the ‘Canon Universalis Ethiopum" and "Liturgia Coptitarum Sancti Basilii " THE LITURGIES OF THE EIGHTH CENTURY: THE Litorey or Saint Basin FROM THE BaRBERINI MS. AND A HoLL AT THE Darren MUSEUM . . . Tas Litrurey or SAINT Cunysostom FROM THE BARBERINI , AND Bosaano MSS. . Tue Liturcy oF THE PRESANCTIFIED FROM THE SAME MSS. . . THE LITURGY OF SAINT CHRYSOBTOM. ELEVENTH CENTURY TO THE PRESENT TIME. . . Note on the Translation by Leo "Thuscus . Note on the British Museum Roll, Add. 18070 . LITURGY OF SAINT BASIL. ELEVENTH CENTURY TO PRESENT TIME. LT OF THE , PREBANOTIETED, ELEVENTH CENTURY TO PRESENT THE LITURGY OF SAINT PETER: From THE RossaNo MaNuscniPT AND Pais Supe. Gn. 476. LITURGIES OF PALESTINE Lrrunay or Justin Martyr Lirurcy oF CyRIL OF JERUSALEM THE LITURGY OF SAINT JAMES: (1) From Tae Messina Roi. 2) From THE Rossano MANUSCRIPT. 3) From Paris MSS. Gr. 2509. (4) From Panis Supp. Gr. 476. WITH COLLATIONS FROM THE EDITION OF ΜΌΒΕΙ, &o. . . . . . . . Notes on THE Syriac Liturcy or BAiNT JAMES . APPENDIX. Tar ORDINARY Canon or THE Mass AFTER THE USE or THE CoPric Conon, EDITED AND TRANSLATED BY Dr C. Brezorp . . . " . . . 211 Cs INTRODUCTION. CHAPTER I. PRINTED EDITIONS OF THE GREEK LITURGIES. THE sources of information on the Greek Liturgies available for students have hitherto been the following. (1) There was published at Rome in the year 1526 a small quarto volume, measuring eight inches by five-and-a-half, and consisting of eighteen sheets. The following is a copy of the title-page. It is printed in red. Αἱ θεῖαι λειτουργεῖαι. | Τοῦ ayiov ᾿Ιωάννον τοῦ | χρυσοστόμου. | Βασιλείου τοῦ μεγάλου. | καὶ ἡ τῶν προηγιασμένων. | Γερμανοῦ ἀρχιε- πισκόπου | Κωνσταντινουπόλεως, ἱστορία ᾿Εκκλησιαστικὴ | καὶ μυστικὴ θεωρία". After the word Τέλος on the last page is the following by way of Colophon : εἴ τις εἰς ἐνιαυτοὺς δέκα ταυτασὶ τὰς θείας λει | τουργίας ἐντυποῦν τολμήσει, ἢ ἄλλοθέν ποθεν | ἐντετυπωμένας ὠνίας ἔχειν, ἐκ τοῦ προνο- piov | τοῦ Μακαριωτάτου ἄκρου ἀρχιέρεως Κλή- | μεντος ἑβδόμου ξημιω- θήσεται. Ἐν ῥώμῃ xOaocrQ Pes Μηνὸς ᾿Οκτοβρίου. | Δεξιώτητε Δημητρίου Δουκᾶ τοῦ κρητός. The signatures follow, A—Z. ἅπαντα δυάδια. 1 My copy has on the title-page the autograph, as I suppose, of Stephanus Baluzius, T utelensis. ° 3. ὃ vi INTRODUCTION. On the back of the title-page is printed an address to orthodox Christians everywhere, which Ducas concludes as follows: κἀγὼ εὑρὼν τὰς θείας Xevrovpyeías τῇ ἡμῶν ἀμελείᾳ διεφθαρμένας, συνεργῷ χρώμειος Λιβίῳ τῷ Ἰ]οδοχάταρῳ αἰἱδεσιμωτατῳ τῆς Κύπρον ἀρχιεπισκόπῳ, καὶ τῆς Ῥόδον Μητροπολίτῃ, λογιωτάτοιν καὶ ἀρίστοιν θεολόγοιν, καὶ εἰς τὸ ἀρχαῖον κάλλος συναγαγὼν, καὶ μετὰ ἐπιμελείας ἐντυπωθῆναι ἐπινοήσας, ὑμῖν τοῖς ὀρθοδόξοις δῶρον ἔδωκα. καὶ εἰ μὲν τὸ δῶρον ἀξιόλογον ὑμῖν φαίνεται, ἐν ταῖς ὑμῶν θείαις ἱερουργίαις μνη- μόσυνον ἡμῖν ποιήσαιτε. ἔῤῥωσθε. Thus the text οὗ Ducas volume came from Cyprus and Rhodes. (2) I read in an edition of two copies of the Liturgy of S. Chry- sostom, published at Venice in 1644, that Demetrius Ducas made a translation of this copy of S. Chrysostom which he had edited, and that Greek and Latin were printed at Venice “per Ioannem Antonium et Fratres de Sabio" in 1528. I question the authorship of the trans- lation. There is ἃ copy of the book in the British Museum. (3) In the year 1560 there appeared at Paris, from the press of William Morel, “the Royal printer in Greek," a beautiful folio (12 inches by 81, pages 179) entitled AEITOTPTIAI | Tov aycov vaTepov | ἸΙακώβον τοῦ ἀποστόλον καὶ ἀδελφοθέου. | Βασιλείον τοῦ μεγάλον. | Ἰωάννου τοῦ χρυσοστόμου. | These were followed by eight treatises in Greek on liturgical details’, and preceded by the Canon of the Council in Trullo (which appealed to the Liturgies of James the Brother of the Lord and of Basil the Bishop of Caesarea, as against the usage of the unmixed cup in Armenia), and the short treatise of Proclus, archbishop of Constantinople, which speaks of the Liturgies of Clement, James, Basil, and John of the golden mouth. ! These treatises were (i) one from the ‘‘Ec- clus to have been the Archbishop of the clesiastical Hierarchy” of * Dionysius the Areo- psgite," (ii) from Justin Martyr's Apology, (iii) from Gregory of Nyssa, (iv) Johannes Da- mascenus, A.D. 720, (v) Nicolaus of Methone, (vi) Samonas of Gaza, A.D. 1072, (vii) Mark of Ephesus, A.D. 1450, (viii Germanus of Conséentinople. S8. Andrea undoubtedly con- sidered *'Dionysius the Areopagite" to have been the contemporary of B. Paul, and Pro- fifth century. In the Latin edition the disser- tation of Mark of Ephesus is omitted, three treatises being added, one of Nicolaus of Ca- basila [1346], the second of Maximus Monachus, the third of Bessarion [+1475]. The works are all introduced because of their bearing on the Eucharistic controversy. [I have given the dates of the less known writers.] INTRODUCTION. vii In the same year Morel printed what seemed to be Latin translations of the works which he had printed in Greek, with a few additions. Here the name Claudius de Sanctis! appeared on the title-page, as having contributed a collection from the writings of S. Chrysostom of passages bearing upon the Liturgies. He also prefixed some memoranda of a controversial character. But the editor of both editions was “Joannes a S. Andrea.” Too modest to allow his name to appear in connexion with the Greek Liturgies, he dedicated the Latin volume to the Cardinal Charles of Lorraine. Of the sources from which he drew his manuscripts, he only stated that they came “e mediis Greciz bibliothecis" He added one act which in- creases our obligations to him. Instead of translating his copy of “ Saint Chrysostom,” he printed a Latin translation of the Liturgy, made by Leo Thuscus brother and pupil of the more famous Hugo Etherianus, who was contemporary and protégé of the Emperor Manuel (A.D. 1172). This Liturgy speaks of Nicolaus as Papa, and of Eleutherius of Alexandria, Cyril of Antioch, Leontius of Jerusalem, all as living. If the latter are difficult to identify, there is no doubt of “Alexius Emperor and born in the purple” (see below, pp. 133, 134), and we assign the Liturgy unhesitatingly to the commencement of the twelfth century. The edition of Morel has hitherto furnished the only printed text of the liturgy of S. James. (4) In 1583 Ambrose Drouard printed a volume entitled H | @EIA AEITOTP ΓΙΑ TOT ATIOT AIIO | στόλου καὶ εὐωγγελιστοῦ Map- κου, μαθητοῦ τοῦ ὡγίον Πέτρου | ...... | Clementis P.H. De ritu Miss®. | His accessit ex antiquissimo manuscripto codice | divini horarum officii decla- ratio. | Omnia nunc primum Grace et Latin? in lucem edita. | Parisuts. | It commenced with a letter from Cardinal William Sirleti, dated Rom. 16 Kal. May 1582, to John a S. Andrea, Canon of the Church of Paris, stating that with the letter there came a copy of the Liturgy of S. Mark the Evangelist, which the Cardinal had had transcribed from a very ancient MS. of the Monastery of S. Maria ὁδηγητρία, at Rossano, of the order of S. Basil. It had been discovered there not long before in company with the Catechetical Lectures of S. Cyril of Jerusalem, the works of Dionysius of Alexandria against the Noetians, and of Hippolytus the Martyr against 1 He afterwards became Bishop of Evreux, b 2 viii INTRODUCTION. Noetius and against Paul of Samosata; these the Cardinal hoped to publish ere long. In the meantime he sends the Hierurgia which the Church of Alexandria had received by tradition from S. Mark. From this Liturgy (the Cardinal thought) Saint Basil and Saint John Chrysostom had transferred many things into their Liturgies. John of S. Andrea replies in & letter dated 12 Kal. of May 1583 full of thanks for the kindness of the Cardinal, and mentions that twenty years before he had printed an edition of the Liturgies of S. James, S. Basil, and S. John Chrysostom; and also the Missale Gothicum and the Liturgy of Dionysius the Areopagite, all from our small library at Paris. The little volume’ contained a large portion of the eighth book of the Apostolical Constitutions, which the editor without hesitation ascribed to Clement of Rome. The Imprimatur was given by the learned Genebrard, afterwards archbishop of Paris; and the Royal Privilege conveying the copyright was dated April 22, 1583. (5) In 1589 there appeared from the press of Christopher Plantin, at Antwerp, a volume entitled Missa apostolica, | sive | H ΘΕΙ͂Α AEITOTP- ΓΙΑ | τοῦ ἁγίον ἁποστόλον llérpov. | Divinum sacrificium | sancti apostoli Petri. | Cum Wilhelm: Lindani, Episcopi Gandavensis, | Apologia pro eadem D. Petri Apostoli Liturgia. | Item vetustissimus in S. Apostolice Misse Latine Canonem | Commentarius, ex admirandis antiquissimorum PP. | nostrorum orthodoxorum antiquitatibus concinnatus. The body of the work exhibited, where needful in four columns, first the Canon of the Roman Mass, secondly the Liturgy of S. Peter in Greek, next a Latin translation, and lastly some short notes. This occupied 41 pages; then followed twelve or thirteen pages of annotations and after these an * Apology" for the Liturgy, and a Commentary. On the last page (215) is the approbation of the Bishop himself (from which we learn that the Commentary was taken from a MS. more than 1000 years old) and the Privilegium of Philip IL. The only information the Bishop gives as to the channel through which this Liturgy came to him is this, that he found it in the very large and well furnished Library of Cardinal Sirleti*, and that a learned Greek librarian had copied it for him. He had himself translated it into Latin. 1 Its size is 7 inches by 44: and it contains oollector. See for example Dr Scrivener’s 120 pages. * Introduction," p. 203, no, 873: p. 248, no. 3 Birleti was a native of Apulia, and a great 79: p. 257, no. 182. INTRODUCTION. ix Another edition of this came out at Paris from the press of Frederic Morel, “ Chief printer to the King,” in 1595. A copy of this is in the University Library, Cambridge. It was edited by Joannes a S. Andrea. The Liturgy occupies here about 37 pages. It is followed in this volume by “Γρηγοριου | τον AwaXoyov | ἡ θεία λειτουργία. | S. Gregorii. Pape | quem Dialogum Grzci cogno | minant, divinum officium sive | Missa. | Cum interpretatione greca Georgii Codini.” This occupies 29 pages’. These Liturgies have been frequently printed. For example, the second volume of the “ Bibliotheca Veterum Patrum seu Scriptorum Ecclesiastico- rum” (Paris, 1624) contains the Liturgies of S. James, S. Mark, and S. Peter. As to S. James, it is stated in the margin, “Textus grecus ex editione Romana expressus est Demetrii Duce 1526. Latinus ex Parisiensi Gulielmi Morelii anno 1560." 5. Mark “ex editione Parisiensi 1583 apud Ambrosium Drouard via Jacobea.” 5. Peter “ex editione Parisiensi Frederici Morel Architypographo Regio, eruta ex MSS. Bibliothece Regis Christianissimi 1595." The table of contents does not repeat the erroneous statement as to the origin of the Liturgy of S. James*. (6) Some of these liturgies were reprinted by Fabricius in his * Codices Apocryphi Novi Testamenti ;" but the next great collector was Eusebius Renaudot, who in the year 1716 published & couple of volumes entitled “Liturgiarum Orientalium Collectio.” The work contained, first, transla- tions of Liturgies used amongst the Copts (the Liturgies of Saint Basil, Saint Gregory and Saint Cyril) followed by Alexandrine uses of S. Basil and S. Gregory. Then was printed the Liturgy of S. Mark from the edition of 1583, although Renaudot acknowledges that he had himself seen the Manuscript in the Library of the Greek Monks of S. Basil at Rome. These were followed by elaborate dissertations and notes, and the first volume concluded with a translation of the “ Liturgia. Communis sive Canon Universalis 7Ethiopum"—the most honoured (I believe) of the /Ethiopic Ánaphorz. 1 Gregorius II. (715—781) was called by the Greeks 'O Διάλογος. He was supposed by some io be the author of the Liturgy of the Pre- sanctified, and it is this which is assigned to him here, 3 On the contrary it refers to the edition of Morel alone. However erroneous the state- ment (for erroneous it undoubtedly is), that the edition of Demetrius Ducas contained the Liturgy of 8. James, it has been handed down from 1624 to 1878. Wo find it in Bir William Palmer's admirable work “ Origines Liturgicm," 1.21. 1% is repeated by Dr Neale (Dr Little. dale's ed. p. 87), by Daniel, and by Mr Ham- mond. x INTRODUCTION. The second volume contains translations of more than forty Syriac Liturgies. The most important to us is the Syriac S. James, for the Churches which used it are Monophysite, and the presumption is that all that it is common to it and the Saint James of the orthodox Churches must date from a period before the Council of Chalcedon’. (7) The most important work of the seventeenth century was how- ever the famous Εὐχολόγιον of Goar. I will transcribe the chief part of the title-page. “εὐχολόγιον sive Rituale Grecorum complectens ritus et ordines divine liturgi®, officiorum Sacramentorum, Consecrationum, Bene- dictionum, Funerum, Orationum &c. cuilibet persons, statui, vel tempori congruos, juxta usum orientalis ecclesis. Cum selectis Bibliothece Regia, Barberinsz, Crypte-Ferrate, Sancti Marci Florentini, Tilliane, Allatians, Coresiane et aliis probatis MM.SS. et editis Exemplaribus collatum. Interpretatione Latinà, nec non mixobarbararum vocum brevi Glossario, sneis figuris, et observationibus ex antiquis PP. et maxime Graecorum Theologorum expositionibus illustratum. Opera R. P. F. IAcoBr Goar Parisini. ordinis F.F. Predicatorum, S. Theologis» Lectoris; nuper in Orien- tem Missi Apostolici. Lutetie Parisiorum." MDCXLVII. This volume contains services for all occasions. I am more concerned with the Liturgies proper. The Liturgy of S. Chrysostom occupies pages 58—86. Goat com- plains on p. 87 of the great discrepancy between the various editions and manuscripts of this liturgy, and the difficulty of making collations. On the whole he decided to follow one published at Rome; and on pages 87—98 he printed collations with the edition of Morel and others which had at various times appeared at Venice. This part is very carefully done. On pages 94—98 there are some extensive notes taken from a MS. in the Paris Library “more than 200 years old." This is the P. of Daniel, IV. p. 327, and I have adopted the same letter myself (p. 100 below). The persons prayed for as living (p. 132) were, so far as they can be identified, living at the time of the opening of the Council of Florence. On pages 98—100 are similar notes taken “6 MS. Barberino S. Marci ante septem et amplius secula, ut putatur, exarato "—the Barberini MS. used below (pp. 89—94). A third series of notes was taken from 8 copy used by Greek monks in Rome, Campania, Calabria, Apulia, 1 Palmer, '' Origines Liturgicer,” 1. 27. INTRODUCTION. xi and Sicily, *e vetusto Dom. Basilii Falascae Cryptse-Ferrate Archiman- drite, marked C by Daniel and myself (below, p. 100) A fifth copy is given by Goar (pp. 104—107): it had been printed among the works of S. Chrysostom. This copy had also been published at Venice in a very beautiful form in 1644 taken (if I understand aright) from an edition printed by the Morels in 1570, with a Latin translation made *in gratiam episcopi Roffensis." Goar enriched this part of his work with fifty pages of notes for which every subsequent editor has expressed his obligations, and with a few copper plates which have frequently been reproduced ἢ. Goar then proceeds to give the Liturgy of Saint Basil. His copy is nearly identical with that published by Morel in 1560, as that was identical with the copy of Demetrius Ducas in 1526. A few various readings follow, pp. 176—179, the MSS. of Cryptaferrata furnishing the chief variations that are worthy of attention. A MS. which a friend (Isidore Pyromalus) had brought from Patmos furnished Goar with further variations (pp. 180—184). After a few notes on S. Basil he proceeds with the Liturgy of the Presanctified differing considerably from the copy in Ducas, and adds (page 204) notes from the Barberini copy (see below, pp. 95—98). He then gives a short treatise of Simeon, Metropolitan of Thessalonica, on the temple and the liturgy, and passes on to the services of Ordination, Baptism, &c. (8) In the year 1749 there was published at Rome the first volume of a great collection of Liturgical works made by JOSEPH ALOYSIUS ASSEMANL The publication extended to thirteen volumes; the last, which is said to be extremely rare, was published in 1766. It was entitled “Codex Liturgicus Ecclesis Universe,” the first volume containing services for Catechumens; the second for Baptism; the third for Confirmation; the fourth, fifth, sixth and seventh, the liturgical offices, and so on. The Liturgy of S. James is in volume v., and that of S. Mark in volume VIL Assemani gave no information as to the source from which he 1 It may be interesting to notice that the Daniel (rv. 389) the nine cubes are placed drawing of the Δίσκος or paten (page 117) repre- (square) on the right, and one on the left, and in sents the σφραγὶς in the centre with nine small two lines below are the portions (eleven of each cubes on the right (diagonally) and one on the are given in the drawing) of the living and of left. In the more modern drawing given by the dead.] xii INTRODUCTION. drew the Greek Liturgy of S. James. It seems to be merely copied from the edition of Morel. He added however large extracts “ex anti- quo MS. Messanensi quod nondum lucem aspexit" (pp. 68—99): then an Anaphora in Syriac, different from any produced by Renaudot; an interesting exposition assigned to John Maro, Patriarch of Antioch; and, in conclusion, nine pages of Latin notes, taken by the friend that had furnished him with the extracts from the Messina MS., but now from a codex found by this friend in “our Library of S. Basil at Rome.” This friend deserves our special thanks, as will be seen more fully hereafter: he is designated as “ Benedictus Monaldinius Hieromonachus Cryptoferratensis.” (9) From the middle of the eighteenth century until the year 1849 no work of moment containing the text of the Liturgies appeared. In 1849 the Rev. J. M. Neale published a work which he entitled TETRALOGIA LITURGICA, containing the Liturgies of S. Chrysostom, S. James and S. Mark, and the Mozarabic Service, arranged in parallel columns. This parallelism was reproduced with great care and with additional Liturgies, in English, in Mr Neale’s Introduction to his History oF THE HOLY EASTERN CHURCH, which appeared in 1850. A great impulse was given to the study of Liturgies by these works, but Mr Neale was content to follow previously printed copies, with a few conjectural emendations. (10) In 1852, however, in the third volume of his work entitled H1p- POLYTUS AND HIS AGE, Chevalier Bunsen published complete copies of the Liturgy of 5. Basil and the now-called Liturgy of S. Chrysostom from the Manuscript in the Barberini Palace (of which see below). These were reprinted in the third volume of his ANALECTA ANTE-NICENA (the volume which contains the Heliquie Inturgice) published in 1854", The copies were placed in parallel columns although there are only two prayers common to the two. Bunsen printed also the Greek Liturgy of S. Mark, (1) altered conjecturally so as to represent that which he conceived to be in use in the time of Origen, and (2) *uti exstat in Codice Calabro. (He copied the text of Renaudot) Here he printed in parallel columns the corresponding portion of Renaudot's trans- lations of the Coptic Saint Cyril and the Canon Universalis Athiopum : and led by this comparison he made two happy corrections in the pub- lished text, ὑφίστατο for ὑψίστατον, and πάντα σ᾽ ἁγιάζει for πάντας 1 It will be remembered that Goar was content with printing notes from this manuscript. INTRODUCTION. xiii ἁγιάξῃ (page 50 below). He also printed a Liturgy of S. James, altered conjecturally from the text of Morel. (11) Guided largely by Dr Neale (to whom he repeatedly expresses his obligation), Dr Herm. Adalb. Daniel produced in the last volume of his “Codex Liturgicus Ecclesie Universe in Epitomen redactus" ὥς, (Lipsie 1853) a valuable collection of Oriental Liturgies, exhibiting in larger type those portions which are common to two or three; and he added several useful notes. He gave first the “Liturgy of S. Clement,” with copious illustrations from the writings of Saint Chrysostom and early Councils. S. James followed, then S. Mark, and the Latin translation of the Liturgy of the Apostles of the East, Thaddeus and Mares, which he found in Renaudot, 1. 566—571. The modern Liturgies of S. Chrysostom, S. Basil and the Presanctified followed (the first with collations from Goars MSS, which he designated as B. P. C.), and lastly & Latin translation made by himself of Mr Blackmore's English version of the Russian rendering of the Liturgy of the Armenians, as prepared by Dolgorowki, Archbishop of the Armenians in Russia’. (12) In 1858, 59, Dr Neale reproduced the Liturgies in Greek; S. Mark from Renaudot, S. James, S. Clement (chiefly from the text of Cote- lerius), S. Chrysostom and S. Basil (from “the Venice edition of 1840 corrected by a later edition at Constantinople”). Into all these Dr Neale professedly introduced a few conjectural emendations. The work was reproduced in a very convenient form, under the editorship of Dr Littledale, in 1868. (13) An important work was published at the Clarendon Press in 1878 entitled '" Antient Liturgies, being a reprint of the texts either original or translated of the most representative Liturgies of the Church, from various sources,” edited by Mr C. E. Hammond, late Fellow and Tutor of Exeter College. The volume contained reprints of a fragment of an antient Gallican missal discovered by Mai: the Clementine Liturgy (text from Ultzer): S. James, Greek ; S. James, Syriac, from Renaudot: S. Chry- sostom and S. Basil “ad normam hodie acceptam," taken from Daniel; an English version of the Armenian Liturgy as translated by Mr Malan of Broadwindsor in 1870, from a copy printed at Constantinople in 1823; the Greek S. Mark; Renaudot's translations of two Coptic Liturgies and Ludolph’s translation of the Liturgy of the Aithiopic Constitutions 1 Mr Blackmore's version was printed by Dr Neale, Introduction, &c. 1. p. 379. C xiv INTRODUCTION. of the Apostles, followed by Renaudot's translation of the Canon Univer- salis. This part concludes with Renaudots translation of the Nestorian Liturgy * Adi et Maris.” No use was made of Bunsen's reprints of the Barberini S. Basil and S. Chrysostom of the eighth century, the Liturgies of the nineteenth century being given nearly in full. Objections were raised against the title of “ Antient Liturgies” as misleading, and the work was called in: it reappeared in the same year with a few additional memoranda, and one or two cancels, under the title “Liturgies Eastern and Western.” (14) I cannot pass over the εὐχολόγιον τὸ μέγα which was published at Rome in the year 1873 (awoy’) ἐκ τῆς πολυγλώττον τυπογραφίας, though it cannot be ranked among the critical editions of the Liturgies. It is intended for the Greek Priests of the Roman obedience, and it contains an interesting Introduction (too long for insertion here) to the following effect: “The priests who are about to use the Euchology ought to make themselves acquainted with the Canons of the Holy Fathers and the directions of the Catholic Church. In the Commemoratiens therefore mention must first be made of the Roman Pontiff (rov τῆς “Ῥώμης ᾿Αρχιερέως), then of the Bishop and Patriarch of the place, if they are Catholics: but if they are heretics or schismatics, on no account must mention be made of them. In the course of the Liturgy the Priest ap- proaches the gifts, and in carrying them on his head to the θυσιαστήριον with reverence he goes in procession round the Nave, and the people with all respect bow the head and fall down, entreating to be remembered when the gifts are being offered up (ἐν τῇ τῶν δώρων mpocaywyn). But, inasmuch as some of those who prostrate themselves adore the gifts thus brought in, as being the Body and Blood of Christ—possibly being deceived by the service in the Liturgy of the Presanctified (when the Bread Presanctified is brought in), the Priest must take care to instruct the people in the difference between the two. For the one are not sacrificed and not yet consecrated: but the other by the divine word are perfected and sanctified: these ought to be adored with all reverence, but not the other.” There follow some cautions as to the oil of Unction, with which we are not here concerned: and the conclusion, referring to some Greck customs borrowed from Jewish ordinances, gives a warning that on no account are ordinances of the old law to be kept up, seeing they have been abolished by the coming of THE CHRIST. CHAPTER II. LITURGICAL MANUSCRIPTS. (1) THE earliest Manuscript which has come down to us is, I conceive, the “Codex Barberinus,” no. Lxxvir. It is entitled (according to Bunsen, * Analecta Antenicena,” III. 197) "Orationes miss: et totum officium secundum Basilium S. Marci de Florentia, ordinis Fratrum predicatorum de heredi- tate Nicholai de Nicholis. The MS. is described to me by Mr Stevenson (who has furnished me with a facsimile of a page) as being about 71 inches long by 5 broad; the writing uncials, twenty-one lines on the page. It contains according to Bunsen 562 pages, beginning with the Liturgies of S. Basil, S. Chrysostom (without any title), and the Presanctified ; then prayers for the evening, midnight, morning, and so on; the Baptismal service, Consecration service, Ordinations, &c., &c. (oar took large notes from the first four, but Bunsen was the first to print at length the two Liturgies. Mr Stevenson has kindly collated Bunsen's copy with the manuscript, and enabled me to exhibit a more correct transcript. The Liturgy of the Presanctified was not edited by Bunsen. (2) If the CopEx ROSSANENSIS is not next in date, some of its con- tents are nearly as ancient as the contents of the Barberini manuscript. It may be remembered that the Cardinal Sirleti bad discovered a copy of the Liturgy of S. Maik in the library of the Monastery of S. Maria ὁδηγητρία at Rossano. Renaudot recognised this manuscript at Rome in 1701; and Monaldinius, the friend of Assemani, saw an old M3. in the library of “our convent at Rome,” from which he made notes as to the Liturgy of S. James. This was done “in Bacchanalibus feriis" (I presume that he meant the Carnival) Monaldinius gave the following description of the book: “ Antiquus hie liber membranaceus est et forma fere illorum quos libros vocant in octavo. Leucophza pelle contegitur et ἃ tergo ex auro signatur numero IX. Etsi principio et fine careat et quedam pagelle initio male compacte sint pluribusque locis quaedam c2 xvi INTRODUCTION. folia desint, integras tamen continet Liturgias Petri Marci et Jacobi nomine insignitas quibus Liturgia Chrysostomi a Missa Fidelium initium ducens preponitur. Plures alias Ecclesiasticas functiones complectitur; unde Ritualem librum sive Sacramentarium Latini dicerent; Greci Euchologion appellant. Ex nostro Monasterio Patirii Romam delatus est, ut ex sequenti nota, quz pagine 41 superiori parte habetur, colligetur, ‘Ex libris Monas- terii S. Maris» de Patino Rossanensis, ordinis S. Basilii Magni' At in calce ejusdem pagine hec alia nota legitur, ‘In hoc libro continentur Liturgiz S. Petri Apostoli, S. Marci Apostoli et Evangelista et S. Jacobi Apostoli: custodiendus diligenter, nam ex hoc libro exscripta fuit Liturgia S. Marci et fuit transmissa cuidam Canonico Parisiensi qui typis eam mandavit cum nimio honore. Cetera legi non potuere. Sane ex hoc codice de- sumpta est Liturgia S. Marci quam Renaudotius vulgavit." There was not much here to raise & hope that the volume could be discovered. But it was worth the trial. And Mr Lewis, of Corpus Christi College, who had undertaken to hunt at Messina for the manu- script which Monaldinius had seen there, added this to his other kindness: he would try whether this volume could be found at Rome. We knew that there was no Monastery of Greek Monks of S. Basil at Rome now: the hope was ἃ vague one that the library might have been transferred en masse to the Vatican. Mr Lewis could not stay long at Rome, but Signor Ignazio Guidi, a gentleman to whom Cambridge men are under great obligations, promised to look for the octavo volume which was bound in dun-coloured leather and was labelled on the back with the Roman numeral Ix in gold. Our hopes proved correct; the volume was in the Vatican: and before Mr Lewis reached England, I received a. letter from Signor Guidi in- forming me that the book was found. It contained copies of the five liturgies, and on page 41 the note which Monaldinius had transcribed. I may mention before I proceed that two German savants, whose names are well known in the literary world, I mean Dr Gebhart and Dr Harnack, have recently paid ἃ visit to Rossano to inspect and take notes of an ex- quisite manuscript still preserved there of portions of the Greek Testament’. 1 The Gospels are written in silver unciala the bread and the cup, are of great interest to on a purple page, and illustrated with pictures us in our study of Liturgies. But this is not of Gospel scenes. These are probably the my immodiate object in referring to the volume. earliest of illustrations which have come down The learned editors have given much and to us; and two of them, exhibiting the dis- valuable information as to Rossano, as to ciples as receiving at the hands of our Lord tho Convent of 8. Mary ὀὁδηγητρία, and the INTRODUCTION. xvii Mr Stevenson undertook to give me a copy of the Liturgies contained in this Codex. That of S. Basil had been removed: it was absent in the time of Monaldinius. But the book contains the Liturgy of S. Chrysostom (resembling closely the anonymous liturgy of the Barberini Codex), the Liturgy of the Presanctified (a little enlarged from the text of the Barbe- rini, the Liturgy of S. Peter, the Liturgy of S. Mark, and the Liturgy of S. James. It is written in a cursive character; the size of the page is about nine inches by six and a half. The letters which come beyond the line are in red; twenty lines are on each page. The title in the Vatican Catalogue is “Codex Vaticanus Grecus 1970 olim Basilianus cryptoferra- tensis IX." Its leaves are numbered twice. On folio 19 = 41 are the words *.-Ex libris Monasterii S. Marie de Patirio Rossanensis," &c. as copied by Monaldinius. He seems to have thought that Renaudot was the Canon of Paris for whom the Liturgy of S. Mark had been transcribed, but of course Joannes ἃ S. Andrea was the man: and the writer of the memorandum probably was either Cardinal Sirleti himself, or the librarian employed by him. The copy furnished to me by Mr Stevenson has enabled me to correct for the first time the Liturgy of S. Mark as published by Drouard and the. editors who have followed Renaudot's reprint of Drouard. It has enabled me also to solve the doubt as to the origin of the Liturgy of S. Peter, which was edited by De Linden at Antwerp in 1589. lhe Liturgies of S. Chrysostom and the Presanctified contained in the volume have not hitherto been examined: the connexion between them and those of the Barberini manuscript is interesting. work of the monks collected there. They had been devoted to the preservation and multipli. cation ef Greek manuscripts. It is well known that throughout the Basilian monasteries of Italy the Service was for many years cele- brated after the Greek rite. It is not un- likely that there were congregations at Messina also allowed to use the same. Montfaucon (* Diarium Italicum," p. 211) states that the order of 8. Basil was extended in Italy, Cala- bria, Sicily, and Spain. When Montfaucon visited Rome the cha- racter of the monks at Rossano had deterio- rated. Their library had been removed to Rome by Petrus Mennitius, the Prefect of the Order, about the year 1700, because he found They are both early copies, but yet that in the various subject monasteries of Calabria (the Greek language having fallen into disuse) the books were lying untouched and neglected, and were in imminent danger of being destroyed. Montfaucon, who mentions this, mentions also that it was Pope Sixtus the fourth (1471—1481) who first directed that the Latin Offices should be alone used through- out Calabria. He adds that “many years ago" an Archbishop of Rossano, wearied and tired by the persistency with which strangers came to examine the charters and documents con- tained in his library, ordered all of them to be buried, and thus he got rid of the nuisance. (** Diarium Italicum," 210, 211.) xviii INTRODUCTION. in the meantime the title of the Liturgy of Saint Chrysostom had been given to the one, and some important additions had been made to the other. The Liturgy of S. James has not hitherto been printed from this MS. (3) I mentioned Messina just now, in connexion with the names of Monaldinius and Mr Lewis Mr Lewis asked me in November, 1878, whether he could do anything for me at Messina. I gave him notes from Assemani’s volume, and he undertook to enquire what had become of the Library of the Monastery of S. Salvador—and more especially of a roll which even in the year 1756 was in a fragmentary condition. On his arrival Mr Lewis addressed himself to the Cavaliere Mitchell who is at the head of the University, but he could give him no direct information. Mr Lewis was coming away with ἃ heavy heart, when a learned Greek Priest entered the library, and the Cavaliere called out that if anyone knew ought of this roll, the Padre Filippo Matrangas did. This gentle- man gave to Mr Lewis a memorandum to this effect: * Hodie codices Bibliothece S. Salvatoris adservati sunt in Bibliotheca Universitatis Messanze—inter alios inveniuntur tria Condacia, id est Ma- crocola, continentia liturgias S. Marci, Divi Basilii et fragmentum Divi Jacobi Apostoli'." I need not describe the negotiations with Signor Matrangas. The discovery of the fragment of S. Mark was most gratifying. I received in February, 1879, a facsimile of this fragment, a tracing beautifully executed: and after considerable trouble another equally beautiful tracing of the remains of the Liturgy of S. James. The roll is ten inches broad. The length of one fragment (that which has S. Mark on the one side) is as nearly as possible 24 inches: the length of the other 8 feet 10 inches*. The copy of S. James was written about the year 960; that of S. Mark probably about 200 years later. And there can be little doubt that the 1 These rolls are of singular interest ; and, as Montfaucon stated in his ‘ Palwographia Greca," p. 33, that he had seen only two, I will translate his description : ** A xoyrdxcoy, a short rod, about a palm long, to which is fastened, and round which is rolled up, a parchment of wondrous length, composed of many skins glued together; and on it are written the prayers and offices of the priests which they recite whilst performing their sacred functions. Ny These contacia are written on both sides of the parchment, so that when the priest arrives at the end of the roll, he simply turns it over, and, commencing again from the same extre- mity of the leaf, proceeds to read the other side, and so passes on until he comes at last to the rod from which he had at first commenced ” (Montfaucon, «« Paleographia Greca," p. 33). 3 Τὸ will be seen that it has suffered since the time of Monaldinius, I estimate that originally it must have been twenty feet long. 3 Most interesting questions arise as to the INTRODUCTION. xix former was written for the use of either the Convent on Mt Sinai, or some other important church within the district. Assemani has given a long dissertation upon the MS. (Introduction, pp. xxxviii.—xlix.). In this he expresses his belief that this church was the Church of Pharan, to which both the monasteries of Raithu and Sinai were subject. A strange assertion contained in the Liturgy that the fifth and sixth general Councils were held at Sinai is as puzzling now as it was in 1752. (4) Encouraged by these successes I began to enquire whether any of the rolls mentioned by Montfaucon (* Diarium," p. 211) as being in the Vatican contained a Liturgy. I found that there is there a complete copy of the Liturgy of S. Mark, as well as fragments of an early copy of S. Chrysostom. These bear marks that they were used in Egypt. The former is about 10 feet 9 inches long, and apparently is covered com- pletely on both sides of the eight pieces of parchment of which it is compacted. The margin contains many Arabic notes: I need scarcely say that they, or at all events my copies of them, are difficult to de- cipher, but Dr Wright has most kindly examined them for me and has given me the following memoranda: Page 1 of my transeript, at the head of the MS., corresponds to the Greek title given below, *'Service of the Mass for the Mass of Mark the Evangelist;" page 10, * Prayer of Incense;" page 19, "Remember thy servant Joseph;" page 20, ‘Soft voices;” page 23, “ Harvest,’ “Nile rising;" page 25, " Raising of voice ;” page 27, “The priest blesses;” page 42, “People pray;” page 45, “He elevates the Body ;” page 46, “He puts the Body into the cup" At the end “ This condacion was finished...peace of God.” It is evident there- fore that the roll was prepared for, or at all events was used by, some persons who were thankful to have directions in Arabic. The writing is grossly corrupt’; I think it must have been copied from an early uncial, in which the words were not separated: but this circumstance increases the value of the MS., for it assures us that the writer cannot in- tentionally have modified any portion of it. The writing is about 54 inches motive for copying the Liturgy of 8. Mark obtain answers to these two questions. on the vacant space on the back of this grand 1 The following are specimens: κοντάκιον. The roll was probably brought to πρόσδεξετὸ θυμίαμα τούτω. ef Sicily during the Crusades. Were more than sos μὴν evodlas’ kal εἷς ἀφεσιν τῶν. one Greek Liturgy used at the time in Sicily ? = 5.7? ወ Were Christians then anxious to have the Li- ds kal νὺν εὐεῖ τῆς πόλεως ἐφεισώ. * * * * turgy of S. Mark as well as that of S. Jumes? It would be deeply interesting if we could diras ὑπὲρ ds ποιῶ τῆς πόλεως. xx INTRODUCTION. broad: there are about nineteen lines in ten inches of length. The ink is black: but capitals are given in blue and in red: and “rubrical” directions frequently in red. The Patriarch only is prayed for (in the Rossano MS. both Patriarch and Bishop); hence I conclude it was in- tended for the diocese of Alexandria itself: occasionally the Archdeacon takes the part which elsewhere is assigned to the Deacon; hence I presume it was intended for the Patriarch’s own Church: the date, sve, 6715, corresponding to 1207 of our era, completes the information. It will be noticed below that the roll shews traces of the influence of the contemporary Constantinopolitan liturgy. It exhibits however the origin of the Χαῖρε κεχαριτωμένη (p. 40) of the Rossano text: and in exactly the same way the corresponding appeal in the ordinary text of the Liturgy of S. James is traced to the commemoration of the Angel's words as contained in the Messina copy. (5) The same friend has sent me copies of two more fragments of rolls in the same library. The first is puzzling: it begins with letters of the words εὐλόγησον τὴν κληρονομίαν as in the Liturgy of S. Chrysostom of the eleventh century (below, p. 142). This prayer concluded, we have ὁ λαός" Ein τὸ ὄνομα Κυρίου εὐλογημένον. Evyn. To πλήρωμα τοῦ vópov... τῶν αἰώνων. ᾿Αμήν, as on p. 143. The margins of this part of the roll are largely occupied with Arabic notes on the left, small Greek additions on the right; but to all intents and purposes these are useless. So far the fragment resembles the close of the Liturgy of S. Chrysos- tom. But immediately there follows in red a line to this effect, λητουργία τοῦ ἁγιού ᾿Ιώαννου (sic) προθ., and the prayer of prothesis follows, as it is found in S. Chrysostom (p. 108). The first words of the εἰρηνικά follow, as on pages 110, 111, and the prayer of the first antiphon (p.111) with the 'AvriAaBov. Τῆς παν- ayias, and, after some illegible letters, indications of the ᾿Αγαθὸν ἐξο- μολογεῖσθαι, the first Antiphon. The prayers, &c., follow as on p. 115, and then ὁ Κύριος ἐβασίλευσεν. Καὶ γὰρ ἐστερέωσεν. Τὰ μαρτύριά cov, the second Antiphon. After the next prayer, Δεῦτε ἀγαλλιασώμεθα is introduced: προφθάσωμεν" ὅτε Θεὸς, the third Antiphon. The fragment seems to end in the middle of the prayer δέσποτα Κύριε, but a piece has been found which fits in, carrying the prayers down to the first few lines of the Ὃ Θεὸς ὁ ἅγιος of page 115, the words Δεῦτε προσκυνήσωμεν being inserted. INTRODUCTION. xxi The main interest of this fragment lies herein, that it exhibits (as does the C of Goar) the leading words of the Arntiphons. Otherwise it is only valuable as indicating the general uniformity of the twelfth cen- tury Liturgies of S. Chrysostom. There are no Arabic notes, however, in this portion of the roll. (6) Another fragment has been found of a portion of S. Basil (com- pare p. 79). The words ἀντιλαβοῦ, τὴν ἡμέραν, ὅτα....τῆς παναγίας are here added in the margin; they thus help us to ἃ date of the manuscript, for the recitation of these petitions at this point must have been intro- duced after the MS. was first written. I read 'O ἀρχιδιάκονος ἸΙρόσ- σχωμεν (sic) So I conclude that the Church was one of dignity. The only other point worth mentioning is that I find xal μετὰ τὸ εἰπεῖν τὸν λαὸν τὸ ἅγιον σύμβολον, ὁ διάκονος Στῶμεν καλώς. Another fragment, fitting into the above, proceeds from the ἡ χάρις of page 79 to the words ἐποίησας δυνάμεις, page 81. (7) (8) On page 266 of the second edition of Dr Scrivener's * Plain Introduction to the Criticism of the New Testament," I found the following note relating to ἃ manuscript in the collection of the Baroness Burdett- Coutts : * B-C. 1. 10 [twelfth century], 12°, wherein to the Liturgies of S. Chrysostom and 5. Basil are annexed several church Lessons in a cramped and probably later hand.” Lady Burdett-Coutts most kindly allowed to me the use of the manuscript, and Dr Scrivener increased my obligations to him by inform- ing me that B-C. Il, 42 would answer my purpose even better than I. 10. These have proved of the bighest value, for from them we learn the condition of the Liturgies in the eleventh and twelfth centuries. B-C. I. 10 is a thin volume 78x48, 17 lines to the page: the average length of the line being about three inches, 18 or 20 letters to a line. It contains the Liturgies of S. Chrysostom, S. Basil and the Presanctified, and little else. The quires are sown together very roughly, and unhappily two or more quires are missing. The other volume seems to be perfect: the pages are 6x4, and it is at least 3 inches thick. I have not been able to recognise much in the earlier or later portions of the book. In these we find generally 24 lines in the space of 44 inches, and perhaps 50 letters in a breadth of three inches, But the liturgies are more expanded ; 1 It has δοξολογίαις where the Barberini has θεολογίαις. xxii INTRODUCTION. twenty lines on a page, and 3+ letters in a line. The quires are numbered. Quire £' begins with an ἐξοδιαστικόν (see Goar 525). Short pious sentences abound in the volume, such as Κύριε Ἰησοῦ Χριστέ, ὁ ἐμὲς Θεός e, ἡγούμενός μου, σῶσόν με. The Liturgy of S. Chrysostom commences with the first page of the sheet ες", of S. Basil on the sixth leaf of et. ‘H θεία μυστα- yoyla τῶν προηγιασμένων on the verso of the first leaf of the quire numbered κ΄. On the sheet AL’, fol 5 verso, we have the following: δόξα σοι ἁγία τριάς" ὁ ἐν οὐρανοῖς ἐμὸς Θεός" ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ παράκλητον πνεῦμα ἡ ἐμὴ λατρεία καὶ τὸ σέβας" ὅτι πεπεράωταί μοι καὶ τὸ παρὸν πυκτίον ἤγουν εὐχολόγιον᾽ καὶ οἱ ἐντενξόμενοι, εὔχεσθέ ot ὁ δὲ γράψας ματθαῖος ἦν ὁ τάλας καὶ σκαιώτατος πάντων ἀνθρώπων καὶ μοναχὸς τάχα (1). The last quire in the volume is numbered Xn. If they all contain 8 leaves, this would shew 304 leaves or 608 pages. The whole Was written by one man. (9) The MS. which after Daniel I have designated as C (below, pages 100, &c.) was collated by Goar, and of his labours I have availed myself. He considered it to be of the thirteenth century. It was shewn to Goar by the Reverend Basilius Falasca, who was Procurator at Rome of the Basilian monks, having been borrowed by him from the library of Crypta Ferrata. It had been used by Greeks dwelling in Sicily or perhaps Magna Grecia, as appeared from the names Ρογερίου, Ῥουμπόρτου as Princes, Ρολάνδου, ᾿Ανσέλμου as Bishops. Moreover the Services of Baptism, Marriage and Extreme Unction contained in the volume had ‘been adapted to the Latin rites, (See Goar, “δὰ Lectorem," p. vi and also pages 100 &c., 176, &c.) (10) Goar also used ἃ MS. of S. Chrysostom's Liturgy, which he found in the Royal Library at Paris, and which he attributes to the fourteenth or fifteenth century. This MS. presents interesting features, indicating the growth of ceremony. Amongst those who are prayed for as living are Joseph the CEcumenical Patriarch, Philotheus of Alexandria, Mark of Antioch, Theophilus of Jerusalem (see below, p. 132, note d), and others. "This fixes the date of the Liturgy definitely between 1426 and 1443. Again following Daniel, I have called this manuscript P. (11) I have mentioned below (p. 148), that, having the earlier copies of Saint Chrysostom before me, I was able to identify an imper- fect roll in the British Museum (Add. MSS. 18070), which is described in the Catalogue as containing prayers from the Liturgy of Saint Chry- INTRODUCTION. ——— xxiii sostom, as being, in truth, an early recension of the Liturgy itself. The roll is of great beauty: it is about 11] inches broad: the writing occupying only about 5$ inches. There are about 18 letters to the line, and a little more than three lines in each two inches. It is, as I have said, imperfect, commencing near the beginning of the prayer ὁ τὰς κοινάς, and terminating in the final prayer ὁ εὐλογῶν. 1 am inclined to believe that it exhibits the prayer οὐδεὶς ἄξιος in its transitional state. It has the words καὶ προσδεχόμενος (which seem to have been intro- duced after the discussion mentioned by Dr Neale, * Hist. of E. Church," Introduction, p. 434), not in the text but in the margin. Mr Thompson informs me that the roll was purchased from Mr Rodd in the year 1850, but its previous history is not known. (12) Passing on to the Liturgy of S. Basil, I have of course availed myself of Goar’s labours here. He found at Crypta Ferrata a rol, or, as he designates it, "missam cylindro antiquorum more circum- volutam," at the end of which were the important words, ἐγράφη ἡ ἱερὰ αὕτη τοῦ μεγάλου βασιλείου λειτουργία τῷ Spe ἔτει μηνὸς Νοεμβρίου ιε΄ διὰ χειρὸς ἀρσενίον ἀχριδίου ἁμαρτωλοῦ" d οἱ ἐντυγχ 'νοντες πάντες ἐπεύξασθες The year 6510 corresponds to 1041 of our era I have called this G 1. | (13) But Goar found another interesting copy. He designated this (p. 180) as “Exemplar aliud Liturgie Basilian® juxta MS. Isidori Pyromali Smyrnzi Monasterii Sancti Ioannis in insula Patmo diaconi. This really seems to give the Greek original of the Latin translation which was used by Morel in 1560. I have called it G 2. (14) There are three imperfect rolls in the Dritish Museum con- taining portions of the Liturgy of S. Basil. For my knowledge of these, as well as of the MS. 18070, I am indebted to Mr Thompson. The first is Add. MS. 22749 which I have used (pages 81 to 84) to supply the lacuna in the Barberini MS. It is ἃ vellum roll 144 feet long by 9j inches broad, and considered to be of the late 12th century. It commences in the prayer of the τρισάγιον. Its distinctive features are that after the prayer of the ἐκτενὴς follow petitions for the emperor and the clergy, and a note ἐνταῦθα μνημονεύεις οὗ θέλεις, and there is ἃ special commemoration τῶν ἀπολειφθέντων. And some notes found generally in the Liturgy of the Presanctified (see below, p. 180 d), are incorporated here in the Liturgy of S. Basil. I am inclined to believe d 3 xxiv INTRODUCTION. that this Liturgy had not, when this copy was written, been so com- pletely superseded by that of S. Chrysostom as we find it ἃ few years later. We know nothing of the persons specially commemorated (below, p. 88, column a). In the margin of the roll may be detected the names νικολαου,.. «του ἱερομοναχου, μαρίας καὶ TOV TEKVOV αὑτῆς, νικοιωαννῆς θεοδοτης ακατερινῆης, eXuns, φιλιππας νικ. λεοντίου. (15) (16) The two other rolls containing imperfect copies of S. Basil, are numbered Add. MSS. 27563, 27564 ; they were both brought from the Blacas collection in 1866, and are both considered to be of the 12th century. The former is 7 feet 8 inches long by 83 inches broad: the latter 4 feet 11 by 923. The former begins with the word ποίμνῃ in the Prayer for the catechumens, and (with the loss of one piece of parchment, which entails of course the loss of two portions of the liturgy), proceeds to the end. The second is still more curtailed. One of them has in the margin of the commemoration of the Baptist, papxov χαριτωνος μνημο- νευει οὖς θέλει, θεοδουλου, the former μνησθητι Kupue...iepopovaxov wae TOV ἥγουμενων : the latter ἐνικατου, ypnyoptov—these among the living. Of course these names are of little value as fixing the date. Perhaps the great lesson we learn from these MSS. is that little change had been introduced in the Liturgy of S. Basil. (17) (18) In consequence of some memoranda in GARDTHAUSEN'S work on Greek Paleography, I ventured to request M. DELISLE for information as to any liturgical rolls at the Library at Paris. In reply the Director most kindly informed me that there are in the Library three copies of the Liturgy of S. James, and ere long he made arrangements by which I might procure collations. One of these documents however proved to be ἃ copy of the Liturgy of S. Chrysostom'; the other two I am 1 (48) This is the account in the Catalogue : * Suppl. 577, Bibl. Nat. Paris. Suppl. Gr. 577, rotulus chart. xv s. lat. 29™™, secundum anonymi xvi 8. annotationem continet: '" Missam 3. Jacobi apostoli grece scriptam cum quibusdam notis ad marginem arabico scriptis, quam a R. p. d. archiepiscopo Idrun- tino a quo reddi curaveram, voluntate et instan- tia Pachomii monachi Syri ex Molchitis cujus erat, Romam allatum accepi die xvi martii M.D.LXXxII cum pridie ejusdem diei librum accepissem.” On this M. Omont remarks : *" Haud tamen, ut ex infrascripto titulo con- jicere licebat, missam 8. Jacobi sed liturgiam B. Joannis Chrysostomi continet hic rotulus, et heo brevi codice mao. cum exemplari impresso collato comperi ; codex enim initio mutilus sio incipit : σνυλλειτουργούντων ἡμῖν eto. (ed. Morel, p. 82, 1. 18). — Som desinit:...rà πλήρωμα τοῦ νόμου καὶ rv... (ibid. p. 108, 1. 24)." INTRODUCTION. XXV enabled to give below. They were copied and collated for me with great care by M. Omont, of the National Library. The descriptions of the two manuscripts I append. “Bibl. Nation. Paris. Grecus 2509 (olim 3206) foliis 299. Chart. 140 x210 millim. XIV sec. Continet inter varia astronomica liturgias S. Jacobi (fol 194) S. Basilii (210 verso) ad ordines sacros (291) S. Jo- annis Chrysostomi (231) S. Gregorii τοῦ διαλόγου (287) “Bibl. Nation. Paris. Suppl Grec. 476, folis 44. Chart. 140 x 210 milim. XIV sec. Continet liturgias S. Jacobi (fol 1) et S. Petri (35 verso)." The copy of S. James contained in 476 resembles in some respects that contained in the Rossano manuscript—yet it is not identical. That in 2509 has ἃ resemblance to the received text. The dates of these Liturgies of course must not be decided by the dates of the volumes in which they come down to us. They have been certainly copied by students of the fourteenth century either from original rolls or from earlier books. In 2509 the Patriarch JOHN is mentioned frequently. This patri- arch so far as I can make out from Lequien, Oriens Christiana, can only have been either the John of Antioch who was patriarch in 1009, or the John who gave way before the Latins in 1098, retiring to Con- stantinople (see Lequien) It is not improbable that the original of this Liturgy was brought into Europe by some of the returning crusaders. The date of the original of 476 is more difficult to decide. The earlier Liturgy of S. James has here been much affected by addi- tions from the Liturgy of S. Basil The rubrical directions have been increased. It seems to have been intended for the use of some monastery at Jerusalem ; Theophilus, Nicephorus, John, Leontius are commemorated as having been “orthodox archbishops in the holy city of our God.” This Theophilus may have been the patriarch of Jerusalem who is mentioned by Lequien as living about the year 1020. Tho other three names are not mentioned in Gams’ "Series Episcoporum Ecclesise Catholic.” But the succession is obscure. (19) M. Omont has also copied for me the Liturgy of S. Peter which he found in the MS. 476. Although it has some points in common, it is not identical with the Liturgy of the Rossano collection. The character of these Liturgies is certainly perplexing, but I lay them unhesi- xxvi INTRODUCTION. tatingly before the learned, in hope that I may elicit further sugges- tions regarding them. Of the above the Saint Chrysostom, the Presanctified, and the Saint James of the Rossano MS., are printed now for the first time: so is the Presanctified of the Barberini MS. So too the fragment of S. Mark from the Messina Roll and the entire Liturgy of S. Mark from the Vatican Roll and the three Liturgies of the medieval church from the MSS. of Lady Burdett-Coutts. I may also claim as newly edited almost the whole of the Liturgy of S. James from the Messina Roll discovered by Monaldinius, and, as appearing now for the first time, the whole of the same Liturgy as found in the Rossano and in the two Paris MSS. The Paris copy of “S. Peter,” and the collations of the British Museum MSS. of S. Basil and S. Chrysostom are also new. CHAPTER III. AUTHENTICITY OF THE LITURGIES. THE first record we have of the existence of Liturgies ascribed to Saint Basil and Saint James is in a canon of the Council held “in Trullo" A.D. 692. It had been represented at the Council that in Armenia, they who performed the bloodless sacrifice brought wine alone to the holy table, not having mixed water with it, sheltering themselves under the exposition of Chrysostom on Saint Matthew's Gospel (Homily LXXXIL). The Council claimed that the words of Chrysostom were directed against the “ Hydroparasts," and appealed to the custom of Chrysostom's own Church, as well as to the services which had been delivered in writing by James the brother of Christ according to the flesh, who had first been entrusted with the throne of the Church of Jerusalem, and by Basil the Archbishop of Cesarea, whose praise has extended over the whole world’. 1 Canon xxx, 'Emeó) eis γνῶσιν ἡμετέραν ws ἐν τῇ ᾿Αρμενίων χώρᾳ οἶνον μόνον ἐν τῇ ἱερᾷ τραπέζῃ προσάγουσιν, ὕδωρ αὐτῷ μὴ μιγνῦντες οἱ τὴν ἀναίμακτον θυσίαν ἐπιτελοῦντες, προστιθέμενοι τὸν τῆς ἐκκλησίας διδάσκαλον Ἰωάννην τὸν χρυσό- στομον φάσκοντα διὰ τῆς εἰς τὸ κατὰ Ματθαῖον εὐαγγέλιον ἑρμηνείας ταῦτα" and they quote the words of the Homily. After a while they proceed: éxel καὶ τῇ κατ᾽ αὐτὸν ἐκκλησίᾳ, ἔνθα τὴν ποιμαντικὴν ἐνεχειρίσθη ἡγεμονίαν, ὕδωρ οἴνῳ μίγνυσθαι παρέδωκεν, ἡνίκα τὴν ἀναίμακτον θυσίαν ἐπιτελεῖσθαι δεήσειεν, τὴν ἐκ τῆς τιμίας πλευρᾶς τοῦ λυτρωτοῦ ἡμῶν καὶ σωτῆρος ᾿Ιησοῦ Χριστοῦ τοῦ Θεοῦ ἐξ αἵματος καὶ ὕδατος κρᾶσιν παραδεικνύς, ἥτις εἰς ζωοποίησιν παντὸς τοῦ κόσμον ἐξεχύθη καὶ ἁμαρτιῶν ἀπολύτρωσιν" καὶ κατὰ πᾶσαν δὲ ἐκκλη- clay, ἔνθα οἱ πνευματικοὶ φωστῆρες ἐξέλαμψαν, ἡ θεόδοτος αὐτὴ τάξις κρατεῖ. Kal γὰρ καὶ ὃ Ἰάκωβος 6 κατὰ σάρκα Χριστοῦ τοῦ Θεοῦ ἡμῶν ἀδελφός, ὃς τῆς Ἱεροσολυμιτῶν ἐκκλησίας πρῶτος τὸν θρόνον ἐπιστεύθη, καὶ Βασίλειος ὁ τῆς Καισαρέων ἀρχιεπίσκοπος οὗ τὸ κλέος κατὰ πᾶσαν τὴν οἰκου- μένην διέδραμεν, ἔγγράφως τὴν μυστικὴν ἡμῖν ἱερουργίαν παραδεδωκότες, οὕτω τελετούν ἐν τῇ θείᾳ λειτουργίᾳ ἐξ ὕδατός τε καὶ olvov τὸ ἱερὸν ποτήριον ἐκδεδώκασι. καὶ οἱ ἐν Kapgayéyy συν- αχθέντες ὅσιοι πατέρες οὕτω ῥητῶς ἐπεμνήσθησαν" ἵνα ἐν τοῖς ἁγίοις πλέον μηδὲν σώματος καὶ τοῦ αἴματος Tov Κυρίου προσενεχθείη ὡς αὐτὸς ὁ Κύριος παρέδωκε, τούτεστιν ἄρτου καὶ οἴνου ὕδατι μιγνυ- μένου. It will be noticed that the Liturgies both of Saint James and of Saint Dasil, as they have xxviii INTRODUCTION. Another canon of the same Council speaks distinctly of the Liturgy of the Presanctified. It directs that on all days of Lent, with the excep- tion of Saturdays and Sundays, and the day of the Annunciation, the sacred Liturgy of the Presanctified is to be used. This Liturgy is assigned to different authors: the earliest is Gregory the Great, who is said to have commenced it during his stay at Constantinople A.D. 579—582: the latest, Gregory the second (Pope, 715—731). Goar is inclined to accept the statement of two of his MSS. and assign it to Germanus, Patriarch of Constantinople, who died in the year 733, at the age of ninety-eight. In any case, even in its earliest known form (below, pp. 95—98), it cannot be assigned to a date much earlier than the commence- ment of the seventh century. Mabillon, in the preface to his great work, De Liturgia Gallicana’*, quotes à letter addressed by Charles the Bald to the clergy of Ravenna, which also refers to the Liturgies of Saint James and Saint Basil. The king was anxious to learn what had been the character of the Gallican Liturgy, but, this Liturgy having been lost, he stated that he had sent for some presbyters from Spain in order that he might watch the Spanish rite; for he bad heard that the Gallican agreed closely with the service of Toledo. The words quoted by Mabillon have been frequently referred to, but it is not known where the letter 15 to be found in full; and thus a strange doubt hangs over them. The more important portion of the letter is said to have proceeded as follows: ''Celebrata etiam sunt coram nobis missarum solemnia more Hierosolymitano, auctore Jacobo Apostolo, et more Constantinopolitano auctore Basilio: sed nos sequendam ducimus Romanam ecclesiam in missarum celebratione." The character of Mabillon is such that we must be convinced that he found this letter in & trust- worthy form; and, if so, we must conclude that about the year 860 the Liturgy generally used at Constantinople was that which is attributed to Saint Basil. The leading position given to “Saint Basil" in the Barberini come down to us, add to the narrative of the Institution that our Lord ‘mixed the cup." In the Liturgy of Constantinople however, which since the date of the Council **in Trullo” has been attributed to Chrysostom, this addition is not made. This is quite consistent with the statement of the Council. 1 Canon un. ‘Ey πάσαις τῆς ἁγίας τεσσερα- κοστῆς τῶν νηστειῶν ἡμεραῖς, παρεκτὸς σαββάτου καὶ κυριακῆς καὶ τῆς ἁγίας τοῦ εὐαγγελισμοῦ ἡμέρας, γινέσθω ἡ τῶν προηγιασμένων ἱερὰ λει- τουργία. 3 This work is reprinted by Migne. Latin series Lxxrr. pp. 99, &c. See the preface, § mr. INTRODUCTION. | xxix and Rossano manuscripts confirms this conclusion. It is of course a subject of regret that we cannot find the letter itself. The name of Saint James is also prefixed to certain Liturgies of the Syrian Church, which agree in some remarkable respects with the Greek copies to which the name of the Lord’s Brother is prefixed. Sir W. Palmer, in his valuable introduction to the "Origines Liturgice,’ drew attention to these common properties, and pointed out the probability that the common portions existed in the Liturgy before the schism which took place after the Council of Chalcedon. The first time that we hear of a Liturgy of Saint Mark is in the eleventh or twelfth century. Fabricius (in his “Codex Apocryphus Novi Testamenti," part III. p. 8) quotes Isaac the Catholic of Armenia! (A.D. 1145) as stating that both Saint James and Saint Mark delivered in their Liturgies that the Lord mixed the cup of water and wine. In the earliest years of the next century Mark, Patriarch of Alexandria, submitted to the famous Theodore Balsamon (who had been librarian of Constantinople and became Patriarch of Antioch) a question*, the answer to which is almost classical. The question was this: “Are the Liturgies which are read in the neighbourhoods of Alexandria and of Jerusalem, and are said to have been composed by the holy Apostles James, the brother of the Lord, and Mark, to be received by the Holy and Catholic Church or no*?" In his answer Theodore quoted 1 Cor. i. 10 *that ye all speak the same thing," and proceeded, * We see, therefore, that neither from the Holy Scriptures nor from any canon synodically issued have we ever heard that a Liturgy was handed down by the holy Apostle Mark: and the thirty-second canon of the Council held ‘in Trullo' is the only authority that a mystic Liturgy was composed by the holy James, the brother of the Lord“. Neither does the eighty-fifth canon of the Apostles nor the fifty-ninth canon of the Council of Laodicea make any mention whatever of these Liturgies, nor does the Catholic Church of the (Kcumenical See of Constantinople in any way acknowledge them. We decide therefore that they ought not 1 See Migne's collection cxxxrr. 1875. 4 Οὔτε ἀπὸ θείας γραφῆς, οὔτε ἀπὸ κανόνος 3 Migne's collection cxxxvirr. 953. ἐκφωνηθέντος συνοδικῶς, ἀνεδιδάχθημεν leporedec- 8 Αἱ περὶ τὰ μέρη τῆς ᾿Αλεξανδρείας καὶ τῶν τίαν ὑπὸ τοῦ ἁγίου ἀτοστόλου Μάρκου παραδοθῆναι" Ἱεροσολύμων ἀναγινωσκόμεναι λειτουργίαι, καὶ μόνος δὲ ὁ AB κανὼν τῆς ἐν τῷ Τρούλλῳ τοῦ μεγάλου λεγόμεναι σνγγραφῆναι παρὰ τῶν ἁγίων ἀποστόλων παλατίου συστάσης ἁγίας καὶ οἰκουμενικῆς συνόδου Ἰακώβου τοῦ ἀδελφοθέον καὶ Μάρκου, δεκταί εἰσι φησὶν ὑπὸ τοῦ ἁγίου Ἰακώβου τοῦ ἀδελφοθέου τῇ ἁγίᾳ καὶ καθολικῇ ἐκκλησίᾳ ἣ οὔ ; μυστικὴν ἱερουργίαν συντεθῆκαι. e INTRODUCTION. XXX to be received; and that. all Churches should follow the example of New Rome, that is Constantinople, and celebrate according to the traditions of the great teachers and luminaries of the Church, the holy John Chrysostom and the holy Basil." In ἃ note on the canon of the Trullan Council, Balsamon speaks again of the Liturgy of Saint Mark. Ho acknowledges the tradition regarding the Liturgy of Saint James and mentions the assertion of the Christians of Alexandria that they possess and use a service written by Saint Mark. And he describes ἃ scene at Constantinople when the Patriarch of Alex- andria was sojourning there and desired to celebrate with a xovraxsoy of the Liturgy of Saint James, but was prevented. It would appear from his account that in Balsamon's time the Liturgy of Saint James was used only in Jerusalem and Palestine at the greater festivals, and that the Patri- arch of Alexandria desired to use it, and not the Liturgy of Saint Mark, when he celebrated αὖ Constantinople. It should also be observed that the Liturgy of Saint James was on a roll, ἃ xovraxtov'. It would thus seem that the ascription to Saint Mark of the Liturgy of the Church of Alexandria is of comparatively recent date: and our conclusion is confirmed by the fact that the Coptic Liturgies do not claim the same authority. The first translated by Renaudot is attributed to Saint Basil: the second to Saint Gregory: the third to Saint Cyril. The Anaphora of this last corresponds most closely to that of the Greek Saint Mark. Renaudot gives also an account of two MSS. in Greek and Arabic after the rite of Alexandria: of these the first resembles in some respects the well-known Greek Saint Basil, to whom indeed the Arabic is ascribed ; the other, called the Liturgy of Gregory, has points of similarity with the Liturgy of Saint James. I mentioned just now that Balsamon spoke of the services at Constan- tinople as celebrated according to the tradition of the holy John Chry- 1 These are the words of Dalsamon respecting the Liturgy of S. James; wap ἡμῖν ἀγνοεῖται, παρὰ δὲ τοῖς ᾿Ιεροσολυμίταις kal τοῖς Παλαισ- τινιάνοις ἐνεργεῖται ἐν ταῖς μεγάλαις ἑορταῖς. He proceeds; οἱ δὲ ᾿Αλεξανδρεῖς λέγουσιν εἶναι καὶ τοῦ ἁγίου Μάρκου 7 καὶ χρῶνται ὡς τὰ πολλά. ἐγὼ δὲ συνοδικῶς, μάλλον δὲ καὶ ἐνώπιον Βασιλείου τοῦ ἁγίου, ἐλάλησα τοῦτο ὅτε ὁ πατριάρχης ᾿Αλεξα»- δρείας ἐνεδήμει εἰς τὴν βασιλεύουσαν. μέλλων γὰρ λειτουργῆσαι μεθ᾽ ἡμών καὶ τοῦ οἰκονμενικοῦ ἐν τῇ μεγάλῃ ἐκκλησίᾳ ὥρμησε κρατεῖν τὸ τῆς τοῦ ᾿Ιακώβου λειτουργίας κοντάκιον, ἀλλ᾽ ἐκωλύθη παρ' ἡμῶν καὶ ὑπέσχετο λειτουργεῖν καθὼς καὶ ἡμεῖς. A counterpart to the conduct of Balsamon may be seen in the history of 8. Carlo Borromeo. (See Guéranger 1. 221 after Le Brun in. 192.) The Pope in this case attempted to force the Liturgy of Rome on the Church of Milan. The Cardinal resisted, and his letter on the subject was preserved as a relic at Milan, INTRODUCTION. xxxi sostom and the holy Basil. A short treatise attributed to Proclus, who was Patriarch of Constantinople from 434 to about 446, has often been quoted as authority for the statement that Chrysostom reformed the Liturgy of the Church of Constantinople. This treatise states that both Clement and James were authors of Liturgies, that Basil reduced the length of the services as he found them in his day, and then our father John of the golden mouth cut them down still more. The record has a con- troversial tone, and is now assigned to a much later writer’. I have noticed the curious fact that the Barberini manuscript does not ascribe the Liturgy to Chrysostom, but only two of the prayers (see below, pp. 89, 90), whilst the Rossano Codex ascribes the whole of the Liturgy to him, but not specially any of its component parts, These facts seem to shew that the earlier date of the Proclus to whom the treatise is ascribed must be erroneous’. It remains for me to say a few words of the “ Liturgy of Saint Peter.” The editor, Bishop Linden, has laboured much to prove that it is possibly genuine. Renaudot and other liturgical scholars dismiss it with contempt. But these were not aware of the fact that it was transcribed by the writer of the Rossano Codex, upon whose sole authority the copy of the Liturgy of Saint Mark has hitherto rested. And now another copy, with variations, has been discovered at Paris. I have little doubt myself that it may be classed with the Liturgies of Saint Chrysostom and Saint Basil which Goar found in some of the convents of Southern Italy. In these we have clear proofs that attempts were made to adapt the services of the Greek Churches to the requirements of Greeks who lived within the sphere of the Roman communion. The “Liturgy of Saint Peter” was an attempt to draw near from the other side: the Canon of the Roman Church was translated, not very skilfully, into Greek. Only a few alterations were made in it: but prayers were prefixed which had their origin in the proanaphoral parts of distinctively Greek services. 1 This tract may be seen on pages 1 and mon does not allude in any way to Proclus’ 2 of Morel’s edition of the three Liturgies. notice of the Liturgy of 8. James, which Paris, 1560. doubtless he would have done, if the treatise 3 It may have been observed that Balsa- had been known in his day. CHAPTER IV. CHARACTER AND RESULTS OF THE PRESENT EDITION. I. Mr object has been in this work to reproduce, as nearly as I could without unnecessary repetitions, the manuscript authorities, still existing, for the various Liturgies of the Greek Churches. From the facts which I have already described it will have been seen that, since the original editions of Morel and Drouard were published, no attempt has been made to correct the text of the Liturgies of Saint James and Saint Mark by reference to the sources from which those editions were taken: still less (except by Monaldi- nius) to hunt up additional MSS. The Liturgies of Saint Chrysostom and Saint Basil have met with a different treatment: Goar threw a light upon their history for which every true student should be thankful: but his stores have been neglected, and the general tone of modern liturgical investigation is exhibited in the fact that, in the edition of “Ancient Liturgies, to which I have referred above as issuing from the University Press, Oxford, in 1878, only the modern uses of the Churches of Greece, with regard to Saint Chrysostom and Saint Basil were given; no notice being taken in the body of the work of the existence of the early copies in the Barberini Library, though these had been collated by Goar for his edition of 1647, and had been printed at length by Bunsen twice between 1851 and 1855. Yet the editor was fully aware of their existence. The mistake that the Liturgy of Saint James was printed by Demetrius Ducas in 1526, originally made in the margin of the Biblio- theca Patrum and accepted by Mr Palmer, by Dr Neale and by Dr Daniel, was repeated at the same time, even though a copy of the edition of Ducas is in the British Museum, if not in the Bodleian Library. A gratuitous statement was added that Ducas published this edition from a manuscript of the twelfth century.—Dr Daniel, without having seen the Messina Roll, stated that it was "mutilus et oscitanter conscriptus." Of course it is mutilated, but the latter charge, brought forward without any evidence, is simply contradicted INTRODUCTION. xxxiii by the tracing in my possession. Even Bunsen asserted that Renaudot “primus edidit" the Liturgy of Saint Mark from a manuscript which * Joannes a S. Andrea” carried to Rome from a monastery of the Basilian monks in Calabria. The statement is entirely wrong; and indeed, if Bunsen meant by the word "edidit" what we generally understand by it, he contradicted himself by another assertion within nine lines of the former. II. I have been very fortunate in obtaining without any extraordinary exertions copies of the "editiones principes" of Ducas, Drouard, Morel, and Plantin. I have been still more favoured by the success which has attended my efforts in the search for manuscripts; and, most of all in the care and sympathy with which my friends at Rome, Messina, and Paris, have executed the work of copying and collating which they had most kindly undertaken. Nothing can exceed the beauty of the tracings made by the Reverend Papas Filippo Matrangas from the Messina Roll. The copy which he has sent me is & marvel of beautiful execution: and when I come to the marginal notes, which are reproduced in all the complexity of the original abbreviations, I can only wonder at the care, attention, and accuracy with which the Reverend Father has performed his self-imposed task. In Mr Joseph Stevenson who has transcribed for me at length the remains of the Rossano manuscript, and, as nearly as possible in facsimile, I have found an equally intelligent and accurate friend. He has collated also Bunsen's reprint of the Barberini Codex with the manuscript, and his notes and memoranda are patterns of accuracy and neatness. Of M. Henri Omont also I must speak in most grateful terms. His name is before the European world of Literature as the editor of the * Inventaire sommaire des manuscrits grecs conservés dans les Bibliothéques publiques" in Paris and in the Departments —and of the “Supplément Grec" of the National Library; and he has enabled me, almost at the last moment, to trace to its immediate source the edition of Morel, over which a cloud of uncertainty had hitherto rested. In the last-named Catalogue (of which I received a copy on Nov. 3, 1883, after the earlier part of this Introduction was stereotyped) I found under the number 303 the following: “ Liturgica Collectio a Constantino Paleocappa pro Card. Lotharingism scripta, premitt. epistola et index: Procli patriarche Constantinop. de traditione misse (16);—Divina missa S. Jacobi (19);— Missa Basilii magni (58) ;—Missa D. Joannis Chrysostomi (89) ;—Collectanea 1 ** Analecta Anteniosena," 111. 103. CHAPTER IV. CHARACTER AND RESULTS OF THE PRESENT EDITION. I. My object has been in this work to reproduce, as nearly as I could without unnecessary repetitions, the manuscript authorities, still existing, for the various Liturgies of the Greek Churches, From the facts which I have already described it will have been seen that, since the original editions of Morel and Drouard were published, no attempt has been made to correct the text of the Liturgies of Saint James and Saint Mark by reference to the sources from which those editions were taken: still less (except by Monaldi- nius) to hunt up additional MSS. The Liturgies of Saint Chrysostom and Saint Basil have met with a different treatment: Goar threw a light upon their history for which every true student should be thankful: but his stores have been neglected, and the general tone of modern liturgical investigation is exhibited in the fact that, in the edition of "Ancient Liturgies," to which I have referred above as issuing from the University Press, Oxford, in 1878, only the modern uses of the Churches of Greece, with regard to Saint Chrysostom and Saint Basil were given; no notice being taken in the body of the work of the existence of the early copies in the Barberini Library, though these had been collated by Goar for his edition of 1647, and had been printed at length by Bunsen twice between 1851 and 1855. Yet the editor was fully aware of their existence. The mistake that the Liturgy of Saint James was printed by Demetrius Ducas in 1526, originally made in the margin of the Biblio- theca Patrum and accepted by Mr Palmer, by Dr Neale and by Dr Daniel, was repeated at the same time, even though a copy of the edition of Ducas is in the British Museum, if not in the Bodleian Library. A gratuitous statement was added that Ducas published this edition from ἃ manuscript of the twelfth century.—Dr Daniel, without having seen the Messina Roll, stated that it was "mutilus et oscitanter conscriptus." Of course it is mutilated, but the latter charge, brought forward without any evidence, is simply contradicted INTRODUCTION. xxxiii by the tracing in my possession. Even Bunsen asserted that Renaudot “primus edidit" the Liturgy of Saint Mark from a manuscript which * Joannes a S. Andrea" carried to Rome from a monastery of the Basilian monks in Calabria. The statement is entirely wrong; and indeed, if Bunsen meant by the word “edidit” what we generally understand by it, he contradicted himself by another assertion within nine lines of the former’. IL I have been very fortunate in obtaining without any extraordinary exertions copies of the "editiones principes" of Ducas, Drouard, Morel, and Plantin. I have been still more favoured by the success which has attended my efforts in the search for manuscripts; and, most of all, in the care and sympathy with which my friends at Rome, Messina, and Paris, have executed the work of copying and collating which they had most kindly undertaken. Nothing can exceed the beauty of the tracings made by the Reverend Papas Filippo Matrangas from the Messina Roll, The copy which he has sent me is ἃ marvel of beautiful execution: and when I come to the marginal notes, which are reproduced in all the complexity of the original abbreviations, I can only wonder at the care, attention, and accuracy with which the Reverend Father has performed his self-imposed task. In Mr Joseph Stevenson who has transcribed for me at length the remains of the Rossano manuscript, and, as nearly as possible in facsimile, I have found an equally intelligent and accurate friend. He has collated also Bunsen's reprint of the Barberini Codex with the manuscript, and his notes and memoranda are patterns of accuracy and neatness. Of M. Henri Omont also I must speak in most grateful terms. His name is before the European world of Literature as the editor of the * Inventaire sommaire des manuscrits grecs conservés dans les Bibliothéques publiques" in Paris and in the Departments —and of the * Supplément Grec" of the National Library; and he has enabled me, almost at the last moment, to trace to its immediate source the edition of Morel, over which a cloud of uncertainty had hitherto rested. In the last-named Catalogue (of which I received a copy on Nov. 3, 1883, after the earlier part of this Introduction was stereotyped) I found under the number 303 the following: * Liturgica Collectio a Constantino Paleocappa pro Card. Lotharingis scripta, premitt. epistola et index: Procli patriarchs Constantinop. de traditione misse (16);—Divina missa S. Jacobi (19);— Missa Basilii magni (58) ;—Missa D. Joannis Chrysostomi (89) ;—Collectanea 1 ** Analecta Anteniosena," 111, 103. xxxiv INTRODUCTION. ex Conciliis, SS. Patribus, et scriptoribus ecclesiasticis de missa (108).— XVI 8. Pap. peint. (Sorbonne)." On receiving this, I recollected that the edition of Morel of 1560 contained some Greek documents corresponding to this description, and that the Latin translations of the same date were dedicated to Cardinal Charles of Lorraine. At once I wrote to M. Omont to draw his attention to these points, and his answer, dated November 7, was this: “Vos prévisions sont pleine- ment confirmées: vous avez retrouvé le MS. qui a servi à l'édition de Morel, 1560, et je suis heureux que mon Inventaire ait déjà eu ce résultat. “Le MS. Suppl. 303 vient de l'ancienne bibliothéque de Sorbonne, ou il a porté le no. 460; c'est un grand in-folio, de 378 sur 256 millimétres, composé de 151 feuillets en papier. Il a été copié au milieu du xvi* siecle pour le Cardinal Charles de Lorraine (1554— 1574) par Constantin Paleocappa, copiste grec, dont nous avons un grand nombre de manuscrits à Paris. C'est un volume exécuté avec le plus grand luxe ; l'encre rouge, bleue, verte et pourpre y est fréquemment employé avec l'encre noire; le blason du Cardinal de Lorraine, avec plusieurs ornements, y est souvent reproduit." I had requested M. Omont to test the MS. by some of the peculiar readings of Morel's edition, e.g. by the ἡμῖν in ἡμῖν τοῖς αὐτοῦ μαθηταῖς in the words of institution (below, p. 273, notes 1 and 4) ; a word on which an argument has been based for the extreme antiquity of this part of the Liturgy’. M. Omont replied: “Les passages que vous m'avez envoyés sont exactement donnés par le MS." In his preface, addressed to the Cardinal, Paleocappa stated that in consequence of the “conspiracy of the Lutherans” as to the sacrifice of the body of Christ in the Eucharist, “omni studio per literas conquirere per totam Graeciam non desii fratris Christi λειτουργίαν, ut, quum in hanc regionem perlata esset, pii homines hanc velut medicinam animi haberent, impii vero et qui pervicaces sunt de peccato convincerentur et hac velut scutica cede- rentur. Etenim quid antiquius, sanctius, majorisque auctoritatis divini illius sacri quam divi Jacobi testimonium esse potest?" It seems hopeless to seek for the manuscript which Paleocappa' em- . . J3'*'The word ἡμῖν in this place seems em- — copyist of the sixteenth century. He is men. phatic and to shew that this part of the Canon tioned by Gardthausen (p. 818). Eleven manu- was composed by one present at the Last scripts copied out by him are in the ‘‘Supplé- Bupper." (Note in Dr Neale’s reprint, 1868, ment Greo" of the Library at Paris. Twoof these p. 79.) (148, 148) were prepared for Cardinal Charles 3 Constantine Paleocappa was & professional of Lorraine, the former containing & series INTRODUCTION. XXXV ployed to produce the copy of Saint James which he submitted to his patron; for on comparing this copy with the four authenticated versions reproduced below, it will be seen that everything distinctive, both as to the place where and as to the date when it was used, is missing. The Messina Roll was intended for some monastery (see p. 284, col. 1l, line 13) in à diocese within the patriarchate of Antioch (p. 294, lines 15— 22), and was written about the year 983 (pp. 300, 301): the original of the Rossano copy was used at Jerusalem itself (p. 294, col. 2, lines 11—17), apparently about the year 1054 (p. 297, note a): a patriarch John is mentioned in the Paris MS. 2509 (pp. 231 and 235, and above p. xxv): the Paris MS. Sup. 476 contains ἃ prayer fixing its date at about 1050 and its home at Jerusalem (p. 295, note c). But of such marks there is no vestige in Morels copy, and yet his edition has a strange resemblance through- out to the Paris 2509. Important clauses found in 2509 are indeed omitted, but I have noticed only two additions, —the invocations which I have printed on p. 295. The impression made on my mind is this, that Paris 2509 served Palzocappa for his original; and that he modified it (no doubt, in his view, slightly) so as to represent this Liturgy as absolutely dateless, Thus alone would it convey “divi Jacobi testimonium" on the subject of the Eucharistic Sacrifice, and on the cultus of the Virgin. III. I need not recapitulate here the statements which I have made in the Introductions to the several Liturgies. I may, however, briefly enumerate some of the results to which the following pages seem to lead. The Liturgy of Saint Mark on the Vatican Roll and the fragment of the same on the Messina Roll, the Liturgies of Saint Chrysostom and Saint Basil, &c, generally, and the four copies of the Liturgy of Saint James, as printed below, were all clearly intended for church purposes. The prayers for the bishops who are specified as living prove this as to the last- named Liturgy ; the Arabic directions prove it as to the first, That is to say, these are not to be considered as literary works, handed down, as such, of treatises or extracts bearing on the Eucharist. Five of these passages (i.e. from Samonas of Gaza, Nicolaus of Methone, John Damascenus, Gregory of Nyssa, and Dionysius the Areopagite) may have furnished the text published by Morel in 1660 (pp. 111—120: 123—188). This manu- script was copied at Aptera in Crete, It will be remembered that the Liturgies of 8. Chrysostom and 8. Basil printed by Demetrius Ducas came from Crete. Hence, possibly, the strong simi- larity between them and those printed by Morel. And we may possibly conclude that the Liturgy of Saint James which Paleocappa took as his original came also from Crete. xxxvi INTRODUCTION. unaltered by successive writers: but they are Liturgies of definite dates, used by Churches—whatever the Churches may have been—at the times when they were written. The Messina Roll of Saint James exhibits, in its margin, either the additions of a later epoch, or the variations of a sister Church for which the roll was adapted. Of the Liturgies of Saint Chrysostom (so called) and Saint Basil we can now trace the growth. In the oldest copy of the former—that of the Barberini manuscript—the Liturgy is not attributed to the great patriarch. Two prayers only are stated to have been his (see pp. 89 and 90). A few years later and we have a Liturgy almost identical with this early copy, but assigned en bloc to Saint Chrysostom. I refer of course to the Ros- sano copy. Then we have the Liturgy of the eleventh century (pages 100—143), in which we find every prayer of the Barberini and Rossano copies (except that τῆς ἄνω καθέδρας, pages 77 and 89), and also have the proanaphoral portions augmented with the addition of six or seven prayers original found in Saint Basil, of the invocations dvri- λαβοῦ, σῶσον, and of the frequently repeated commemoration τῆς παναγίας. Thus we learn that it was in this interval that the combination of the proanaphoral parts of the two Liturgies was made. The momentous addi- tions between the eleventh and the sixteenth centuries are sufficiently marked on the same pages, as also the alterations between the sixteenth century and the present date. Amongst the former are the extremely realistic piercing of the σφραγὶς (p. 104), and the placing of the προσφοραὶ eis τιμὴν of the various persons named (p. 105): amongst the latter must be put the prayers at the commencement of the modern service which Mr Hammond abstained from printing, and the increased number of par- ticles into which the Holy Bread is divided. May we hope that one result of the care and labour bestowed upon this book may be the calling of the attention of some of the authorities of the Churches of the East to the simpler ritual of earlier years? IV. Another result of this publication will be, that the dates of the introduction of some rites and phrases which have perplexed earlier com- mentators will be more accurately fixed. Thus the ἡμῖν τοῖς αὐτοῦ μαθηταῖς (referred to above) was regarded by Bunsen as inserted by the interpolator of the Apostolic Constitutions, Le. the writer who attributed the several portions of the Liturgy of those Constitutions to various Apostles. It seems clear now that the word ἡμῖν is found only in the copy used by Morel: and a grave INTRODUCTION. xxxvii question might be raised whether it may not have been inserted by Palmo- cappa to give Apostolic authority to the Liturgy he was engaged to copy. Again, the hymns in Morel’s copy of Saint James (see p. 295 below) addressed to the Virgin, "A£ióv ἐστιν ὡς ἀληθῶς μακαρίζειν σε and Eri σοὶ χαίρει, κεχαριτωμένη (which Mr Hammond, following Dr Daniel, placed in brackets), are not found in any one of the four copies which we must assign to the tenth and eleventh centuries. They seem to bave been inserted in Palmocappa's sixteenth century copy from late Italian versions of the Liturgy of Saint Chrysostom (p. 131 n. e and p. 162 n. D). V. But most marked of all is the history of the Invocation Χαῖρε, κεχαριτωμένη. It is found in the current editions both of S. James (Ham- mond, p. 45) and S. Mark (do. p. 183), and in both cases in connexions which are palpably "impossible." In the former it seems (primá facie) to have been interpolated in a series of appeals to GOD to “remember” those who are suffering and those for whom we have a special need or call to pray ; between a petition to “remember” all who have been perfected in the faith of His Christ, and a petition to “remember” those who from Abel downwards have been amongst true believers. In S. Mark the position is similar, though not exactly the same. One cannot be surprised that earlier editors have seen reason to suspect that the passages were insertions of a later date than the rest of the text. The following pages give the true solution. In the Liturgy of S. James (pages 290, 291), according to the Messina Roll and Rossano Manuscript, there were a series of appeals to Gop, not only to remember those for whom prayers were offered, but also to remember the actions of saints of old (compare, Remember David and all his trouble) and His own great mercies (compare Exod. ii. 24, God remembered His covenant; Neh. i. 8, Remember Thy word; Ps. xxiv. 6, Remember Thy mercies). Thus the appeals included “Remember especially the Virgin, mother of God: and remember John the Baptist, the Apostles, Prophets. Remember the (Ecumenical Synods.” (All these except the first are omitted by Paleocappa) And among these came “ Remember, Lord, the archangel's voice, which said, Hail, thou that art highly favoured: the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb!" Some years passed, and the appeal to Gop to remember His message was omitted, whilst the message was retained; and by this simple 1 To this a later generation added “ because thou didst give birth to the Saviour of our souls." xxxviii INTRODUCTION. process the Commemoration of the Annunciation became an Invocation of the Virgin. The appeal to Gop became an appeal to her’. All this comes out clearly on pages 290, 291. But it is strange that, although Assemani after Monaldinius had given the facts, and Dr "Daniel was aware of the facts (see “Codex Liturgicus,” vol. 1v. p. 119), this account has not been previously worked out. Exactly the same process may be seen in the Liturgy of S. Mark (p. 40), where the Μνήσθητι, Κύριε, τῆς ἀρχαγγελικῆς φωνῆς ἐπιλεγούσης of the Vatican Roll was already omitted when the Liturgy was transcribed in the Rossano Codex. VI. And this leads us to another consideration. We can scarcely conceive that these omissions of the introductory μνήσθητι in both Liturgies could have been effected independently of each other. "The alteration in the one must have been consequent on the alteration of the other. In other words the two Liturgies must have affected each other at dates below the year 1000. From this it follows that we may be wrong in considering that everything else which is common to the two must have been intro- duced at an early date. Indeed it seems clear to me that the Liturgy of S. James is largely indebted to the other Liturgies. It would prolong 1 Here again we have a lesson of caution. The controversies between the Greek and Latin Churches were violent enough in the eighth century : the Roman legate excommunicated the Greek Patriarch in 1054. Now, as we find the Ave Maria in the Latin services and the χαῖρε κεχαριτωμένη in the Greek Liturgies, the tendency (apart from evidence) would be to at- tribute the custom of using the Invocation to a time when the Churches were united. But the absence of the invocation from Latin service books of an early date is matter of history. We are told (Gieseler A.D, 1078—1805, ch. v. $78) that Odo Bishop of Paris (a.p. 1196—1208) was the first to urge that the people should be taught the Salutation, and that in the 18th century it became 8 regular prayer. Our manu- scripts shew the history of its introduction into the East.—It wil be noted too that the appeal * Remember” does not necessarily involve ἃ prayer for the person mentioned: it may mean, Remember his life or his suffer. ings: Remember Thine own mercy shewn in him. Compare 2 Kings xix. 24, *I will defend this city, to save it, for mine own sake, and for my servant David's sake." 3 And this furnishes a comment upon the oft repeated statement that the Liturgy of Saint Basil is & recast of Saint James as Saint Chrysostom is an abbreviation and new edition of Saint Basil. The original suggestion as to this seems to have come from the notice printed in Morel's edition and elsewhere and attributed to Proclus the Patriarch of Constantinople 436. He is quoted as saying that Basil abbreviated the Liturgy of S. James because of the laziness of the Christians of his time; and that Chry- sostom abbreviated this still more, We see how the Liturgies of 8. Chrysostom and B8. Basil grew from the seventh century onwards, and how their proanaphoral parts were cast in the same mould: and I think it is equally clear that the editions we have of S. James (when compared with the description of 85. Cyril) ex- hibit that this Liturgy received accretions from the other two, The paper assigned to Proclus must certainly be of a much later date than the fifth century. INTRODUCTION. xxxix this Introduction too much to enter into details. A comparison of the Liturgy with the S. Chrysostom of the eleventh century will shew how much of similarity there is between the additions in the latter and the text of the former. VII. The conviction is gaining ground that we shall never be able to understand these Liturgies thoroughly, until we have further knowledge than is as yet accessible of the Liturgies of the Jews at the time of our Lord. That the Greek Liturgies have been affected by Mosaic rites is evident from numerous phrases adopted. Thus we have the εὐχὴ τῆς “προθέσεως in the Liturgy of S. Peter (p. 191), of S. Chrysostom (p. 108), and of S. Mark (pp. 2—26). In S. James when the priest brings in the offerings to present them in the θυσιαστήριον (p. 222), there is a prayer that “we may with a pure conscience offer to GOD, δῶρα, δόματα, καρπώ- para, for the putting away of our sins and eis ἱλασμὸν of all the people,” and the same terms are applied to the offerings on p. 305. We frequently meet with the language of the Epistle to the Hebrews as to the duty of the priest to offer "first for his own sins and then for the ignorances of the people" (see pp. 79, 126, 184, 256, 260, 262), but the question may reasonably be put whether such phrases, as used here, are of very early date. The term εὐχὴ τῆς προθέσεως is not found in S. James' Liturgy, and it is not found in the earliest copy of S. Chrysostom: in fact the prayer so intituled in the S. Chrysostom and S. Basil of the eleventh century (pp. 108, 151) is intituled in the seventh century εὐχὴ ἣν ποιεῖ ὁ ἱερεὺς ἐν τῷ σκευοφυλακίῳ ἀποτιθεμένου τοῦ ἄρτου ἐν τῷ δίσκῳ (p. 76) I am inclined to doubt whether there was any table of πρόθεσις at the earlier date. Surely again when the word καρπώματα was used as we have seen it used, the knowledge must have died out that in the LXX. it almost invariably represents “offerings made by fire. No doubt at a very early period Christians regarded their gifts as highly honoured when offered to Gop: but it is impossible to believe that the language of the Old Testa- ment and the Epistle to the Hebrews as to the office of the Jewish priests could have thus been appropriated by Christians at a very early date!, 1 I think that an intimation of the late in- words from Isaiah liii. 7 as εὐχὴ τῆς προθέσεως troduction of the term πρόθεσις in the Liturgy and then designates the prayer Δέσποτα Κύριε of Saint Mark is found, on comparing the dif- Ἰησοῦ Χριστέ, by the same title. These are ference between the Vatican Roll and the found at the commencement of the service, A Rossano MS. The former (p. 2) describes prayer, almost identical, occurs with the same f2 xl INTRODUCTION. But some passages must, be noted as being of extreme antiquity. When the complete copies of the Letters of Clement of Rome were brought to England in the edition of Bryennius, Metropolitan of Serre, my honoured predecessor in the chair of the Lady Margaret at once perceived that many clauses in the fifty-ninth chapter were of a liturgical character. Coincidences were speedily discovered in tho Liturgy of Saint Mark. I wil put the passages in parallel columns. CLEMENS ROMANUS. S. Mank, p. 48. ᾿Αξιοῦμέν σε, δέσποτα, βοηθὸν γενέ- σθαι καὶ ἀντιλήπτορα ἡμῶν. τοὺς ἐν θλίψει ἡμῶν σῶσον" τοὺς ταπεινοὺς dAéqcov: τοὺς πεπτωκότας ἔγειρον᾽ τοῖς δεομένοις ἐπιφάνηθι' τοὺς ἀσεβεῖς ἴασαι' τοὺς πλανωμένους τοῦ λαοῦ σον ἐπίστρεψον᾽ χόρτασον τοὺς πεινῶν- τας" λύτρωσαι τοὺς δεσμίους ἡμῶν᾽ ἐξανάστησον τοὺς ἀσθενοῦντας" παρακάλε- σον τοὺς ὀλιγοψυχοῦντας. Λύτρωσαι δεσμίους, ἐξελοῦ τοὺς ἐν ἀνάγκαις, πεινῶντας χόρτασον, ὁλι- γοψυχοῦντας παρακάλεσον, πεπλα- νημένονς ἐπίστρεψον, ἐσκοτισμένους φωταγώγησον, πεπτωκότας ἔγειρον, σα- λευομένους στήριξον, νενοσηκότας ἴασαι, πάντας ἄγαγε εἰς τὴν ὁδὸν τῆς σωτηρίας, σύναψον καὶ αὐτοὺς τῇ ayia σου ποίμνῃ" ἡμᾶς δὲ Btoat ἀπὸ τῶν ἀνομιῶν ἡμῶν, φρονρὸς ἡμῶν καὶ ἀντιλήπτωρ κατὰ πάντα γενόμενος. The Coptic Saint Cyril has, in addition, a clause rendered “salva eos qui necessitatem patiuntur," corresponding to the words τοὺς ἐν θλίψει ἡμῶν σῶσον. As Dr Lightfoot remarked (Clement, p. 289), “the coincidences are far too numerous and close to be accidental,” Another point is also worthy of notice here. Dr Westcott, in a note on 1 John ii. 2, has quoted a remarkable passage from Philo, * De Monarchia" IL 6, which suggests that the prayers ὑπὲρ εὐκρασίας ἀέρων, ὄμβρων εἰρηνικῶν x.r.X. (Saint Chrys. p. 111, Saint James, pp. 251, 287) may have originated in Jewish usage. For Philo *contrasts the special offerings of other forms of worship with the universal intercession of the Jewish High Priest. Ὃ τῶν Ἰουδαίων ἀρχιερεὺς ov μόνον ὑπὲρ ἅπαντος ἀνθρώπων γένους ἀλλὰ καὶ ὑπὲρ τῶν τῆς φύσεως μερῶν, γῆς, ὕδατος, ἀέρος, καὶ πυρός, τάς Te εὐχὰς καὶ τὰς εὐχαριστίας ποιεῖται." title in the Rossano MS. (p. 26) after all are ex. 1 It is a curious problem how some of these cluded except the faithful. The discrepancy is petitions found their way into the English noteworthy. Litany of 1545. INTRODUCTION. xli VIII’ Much information as to the time and circumstances under which any particular prayer or rite was introduced will be gained from collating different versions of the same Liturgy. For example, the hymn, Ὃ μονογενὴς Tios καὶ Λόγος, is directed to be used in the Rossano but not in the other version of Saint Mark.—The Cherubic hymn, Οἱ τὰ χερουβέμ, is ordered or implied in both versions, although we know that it was first introduced into the Liturgy of Constantinople in the seventh century’. The Coptic Liturgy does not contain it— The Vatican Roll has the ‘H χάρις τοῦ Κυρίου in S. Mark: the Rossano MS. omits all mention of it (p. 28).—The Liturgy of the Presanctified, according to all tradition, is late; and the language it uses respecting the consecrated elements (p. 96) is of ἃ later character than any we meet with in the contempo- raneous versions of S. Chrysostom or S. Basil They preserve traces of an earlier date.— The manuscripts of Saint James shew how that Liturgy was altered. The Συγησάτω πᾶσα σὰρξ βροτεία (pp. 240, 241), which seems to be contemporaneous with the prayer in the Liturgy of the Pre- sanctified to which I have just referred, is absent from two of the MSS.; the piayer Τὸ φρικτὸν absent from one.—Of course I cannot attempt to pursue this investigation. Some time must elapse before it can be carried out with complete satisfaction. But I must note the language of some of the services. The incense is sometimes offered with the prayer that Gop will receive it and send down in return the gift of His Holy Spirit: at others it is offered “for remission of our sins and the propitiation of all Thy people": (compare pp. 2, 16, 26, 221, 229, 243). So are the δώρα, δόματα, καρπώματα, the offerings of the people. We read frequently of the θυσία ἀναίμακτος offered in the Eucharist: the earliest extant place where the words occur is found in Pliny (vol. L p. 65 C aud p. 70 F, edition of 1621), where the words “bloodless sacrifices" are used of the offerings of meal and wine which were prevalent in the time of Numa. We find frequent petitions that these gifts may be accepted. The prayers on behalf of these gifts—the honourable, heavenly, spotless, glorious, fearful, dread, divine gifts—would be perplexing unless we regarded. them as equivalent to our petitions that Gop will receive our oblations, and con- ceived the epithets as justified by the use to which. the offerings were to be applied and by the Person to Whom they were offered. They occur in two manuscripts of Saint James (p. 253) before the Consecration: in these again, as well as in the other two, after the Invocation (305). . 0 00 s 1 Palmer, 1. 24. - U - xlii INTRODUCTION. IX. Inthe very beautiful prayer commencing Οὐδεὶς ἄξιος τῶν συνδεδε- μένων ταῖς σαρκικαῖς ἐπιθυμίαις, found originally in the Barberini copy of Saint Basil (p. 78), but transferred from Saint Basil not only to the modern Saint Chrysostom (p. 122), but also to Saint Peter (p. 194) and Saint James (1.6. to three copies, not to the fourth, pp. 242, 243), occurs in its earlier form the phrase σὺ γὰρ εἶ ὁ προσφέρων xai προσφερόμενος καὶ ἁγιάζων καὶ ἁγιαζόμενος, Χριστέ, 6 Θεὸς ἡμῶν, καὶ aoi τὴν δόξαν ἀναπέμπομεν, with the conclusion (evidently incorrect), τῷ Πατρὶ καὶ τῷ Υἱῷ. The participles here seem certainly to have referred to the earliest teaching, that the Saviour offered Himself without spot to GoD, and that for the sake of His followers He sanctified Himself. Thus was He the Offerer and the Offered; the Sanctifier and the Sanctified. But in process of time the language of this prayer was altered, and we can trace the progress of the alterations. In the prayer of the incense at the commencement of the service, we have in the Rossano manuscript (p. 248), “For Thou art alone holy, the sanctifier and sanctified, offerer and offered and imparted to the faithful.” The Paris MS. 2509 (p. 249) omits the words “offerer and offered." In the Chrysostom of the eleventh century, as well as in two of the extant copies of Saint James of the same date we find the language further changed: the words ἁγιάξων καὶ dyta- ζόμενος, which recall us to the time of the Redeemer's self-dedication, are omitted, and we read σὺ ydp el ὁ προσφέρων xal προσφερόμενος καὶ προσδεχόμενος καὶ διαδιδόμενος, Χριστέ, ὁ Θεὸς ἡμῶν (pp. 123, 242, 243), transferring the epoch of the Offering of the Saviour to the epoch of the Reception by Himself of the Eucharistic Sacrifice and the distribution of Himself. Yet the alteration seems not to have been made without remonstrance. We read in Dr Neales Introduction (p. 434, note), that & question was raised in the year 1155 by Soterichus Panteugenus! who had been elected Patriarch of Antioch, whether the Eucharistic Sacrifice could be said to be offered to Christ. A council was held at Constantinople in the succeeding year, when Soterichus was declared un- worthy of the office. He would scarcely have raised the question if antiquity could have been pleaded on behalf of the phraseology. In its altered form, however, it continues to this day. 1 More correctly the question was raised by this: Taking the contemporaneous view of the a deacon at Constantinople, and his doubts Eucharistic Sacrifice, could that Sacrifice be were upheld by Soterichus. That question was — said to be received by Christ? INTRODUCTION. xliii X. A difficulty of another kind is connected with the invocation fre- quently met with in the later editions of the Liturgies, EXeoy εἰρήνης, θυσίαν αἰνέσεως. In the Barberini Saint Chrysostom (p. 90), we find the people responding ἔλεος, εἰρήνη. 1 do not find this phrase in the eleventh century MSS. In the more modern copies we have at the same point of the service ἔλεον εἰρήνης, &c. as above (see p. 127) A friend has suggested that ἔλεον must have been used for ἔλαιον, *the oil of peace, the sacrifice of praise," and a clause in the MS. 2509 of the prayer of the veil, ἵνα προσφέ- ρωμέν σοι ἔλεον εἰρήνης, θυσίαν αἰνέσεως (p. 265) seems to confirm this. And it will be noticed (p. 331) that the Paris MS. Supp. 476 has ἔλαιον κατακαυχᾶται κρίσεως, where we have (the other way) ἔλαιον for ἔλεος ; and so the confusion continues. For in the same prayer of the veil, the Rossano MS. has ἵνα προσφέρωμέν σοι ἔλεον εἰρήνην, θυσίαν αἰνέσεως, yet the people respond ἔλεον εἰρήνης, θυσίαν αἰνέσεως. XI. One result seems to follow from the comparison between one copy of these Liturgies and another: it is this, that we must look to the Anaphora in each, commencing with the Apostolic Benediction and concluding with the Lord's Prayer, as containing the only ancient parts of the service. The variations in the Commemorations of the Living and the Dead correspond merely to the variations in the diptychs of early times. When we have the advantage of comparing with the Greek S. Mark the Liturgies of the Coptic Churches, and with the Greek S. James the Liturgies of the Syriac Jacobites, we may avail ourselves of the further tests of antiquity which this comparison will furnish. So shall we be able to discover the most ancient conceptions of the Eucharistic Sacrifice and of the benefits received by the faithful in it; so learn what benefits were looked for from the Sacri- fice of Christ Himself, and what was commemorated in compliance with His direction τοῦτο ποιεῖτε eis τὴν ἐμὴν ἀνάμνησιν. It would be beyond the object of this Introduction to enter further upon these subjects. The student must examine for himself what the Liturgies embody and what they do not embody. But I hope he will not content himself with these mere critical investigations. I hope he will draw in some of the spirit of deep reverence with which these ancient Liturgies are inspired, and will find many prayers which with but slight modification may be available for his own use when he approaches the Memories of his dying Saviours love. xliv INTRODUCTION. XII. I must add one more important statement. To enable my readers to compare with greater ease the Greek Liturgies and especially that of S. Mark with the Liturgy as used in the Coptic Church, I proposed, at an early date, to add at length a translation of some of the treasures of the British Museum which had as yet remained unused. In the first instance Dr Hórning undertook the task, but the accessions to the Li- brary were such that he was compelled to desist. Dr Charles Bezold, of the University of Munich then undertook the work: and it was soon represented to me that Xthiopic scholars would consider it a great boon if the original were also printed. Of course it could only be printed under Dr Bezold's immediate superintendence, at Munich. Such is the origin of the 48 pages with which this volume closes. I feel con- fident that Dr Bezold's labour will meet with the approbation of many scholars. I have not thought it right for me to interfere with his translation. It will be seen that the Magdala MSS. do not proceed with the Anaphora proper. They both however contain the Sursum corda &c. which were omitted in the original of the copy translated by Renaudot 1. 488. XIII. It remains for me to express my obligations to those who have helped me in my work. I must again make mention of the kindness of Dr Wright, Mr Lewis, Signor Ignazio Guidi, the Papas Filippo Matrangas, Mr Henry Stevenson, and M. Henri Omont. The book would have been very deficient if I had not been favoured with the volumes from the library οὗ Lady Burdett-Coutts, my knowledge of which I owe to Dr Scrivener. The Reverend Dr Atkinson, Master of Clare College, and the Reverend Albert Henry Wratislaw, my whilom colleague in the tutorship of my College, have taken the great trouble of examining my proofs throughout, have detected many errors which had escaped my notice, and have offered many valuable suggestions. I am most deeply indebted to them. To Dr Harning of the British Museum, Mr Thompson, M. Delisle, I am also under great obligations I must final express the deep sense of my obligations to the Syndics of the Cambridge University Press for allowing this work to appear under their auspices and for undertaking the cost of the publication. XIV. And now it remains only that I commend my work to Him who alone can make it useful to the promotion of His glory, the spread of His truth, and the strengthening of His Church and People. CnunisT8 COLLEGE, February 9, 1884. POSTSCRIPT. Inasmuch as I was unable to contribute any fresh information which would tend to the elucidation of the many difficulties connected with the liturgical fragments contained in the earlier Books of the so-called Apostolical Constitutions, or with the complete Liturgy contained in the Eighth Book of the same collection, it was not my intention to refer more pointedly to them. This Liturgy has been frequently reprinted, as by Dr Neale, Dr Daniel and Mr Hammond. But there appeared on Feb. 9, 1884 in the " Theologische Literaturzeitung” an article by Dr Harnack, of such ἃ character that the Syndics of the Cambridge University Press at once authorized a delay in the publication of this work to enable me to use the materials referred to in that article. The learned PHiLOTHEUS BRYENNIUS, Metropolitan, formerly of Serre, now of Nicomedia, has, after years of careful preparation, given.to the world the Book entitled Διδαχὴ τῶν δώδεκα ἀποστόλων which immediately follows the “Epistles of Clemens Romanus" in the celebrated Manuscript which is the treasure of the LIBRARY OF THE HOLY SEPULCHRE—now deposited in Constantinople. This Διδαχὴ unquestionably contains an early document, out of which the Seventh Book of the Apostolic Constitutions grew. Dr Harnack considers that this Book bears to the Διδαχὴ ἃ relation similar to that which the longer recension of the Ignatian letters bears to the shorter. The date of the Διδαχὴ he fixes as between the years 120 and 160. The date of the expanded work was certainly prior to the time of Epiphanius. The Acday7 commences with an account of the Two Ways, the good Way and the evil Way, the Way of Life and the Way of Death, with which must be compared the later chapters of the Epistle of Barnabas and the Judicium Petri It then proceeds with the directions I have given below. I have given also the text of the Seventh Book of the Apostolic Constitutions chiefly from the text of Lagarde, that my readers may compare, the more easily, the directions in the two recensions. The comparison is most instructive. Dr Harnack draws attention to the fact that the word Apostles is used in the work to signify Missionary Evangelists, and that whilst we read of Apostles, Prophets and Teachers, of Bishops and Deacons, we never read of Presbyters. And I would draw attention to the interesting illustration of the well-known statement of S. Basil (that the words used in the Services of the Church were not committed to writing in the earliest years) which is furnished by the clause at the end of Section 10, allowing the Prophets to give thanks in the Eucharist to such extent as they may desire. It will be seen that this direction was entirely altered in the recension contained in the Apostolic Con- stitutions. 7 xlvi POSTSCRIPT. Ἢ AidayH τῶν ἀποοτόλων. Κεφ. $'. Περὶ δὲ τοῦ βαπτίσματος οὕτω βαπτίσατε' ταῦτα πάντα προειπόντες', βαπτίσατε εἰς τὸ ὄνομα τοῦ llarpós καὶ τοῦ Ὑἱοῦ καὶ τοῦ dyiov Πνεύματος, ἐν ὕδατι ζῶντι. ᾿Εὰν δὲ μὴ ἔχῃς ὕδωρ Edy, εἰς ἄλλο ὕδωρ βάπτισον᾽ εἰ δ᾽ οὐ δύνασαι ἐν ψυχρῷ, ἐν θερμῷ. Edy δὲ ἀμφότερα μὴ ἔχης, ἔκχεον εἰς τὴν κεφαλὴν τρὶς ὕδωρ εἰς ὄνομα Πατρὸς καὶ Tiod καὶ ayiov IIvevparos. Πρὸ δὲ τοῦ βαπτίσματος προνηστευσάτω ὁ βαπτίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες ἄλλοι δύνανται κελεύσεις δὲ νηστεῦσαι τὸν βαπτιζόμενον πρὸ μιᾶς 1) δύο. 1 That is, having taught all concerning the way of life and the way of death. APOSTOLIC CONSTITUTIONS, Book VII. § 22. Περὶ δὲ βαπτίσματος, ὦ ἐπίσκοπε ἢ πρεσβύτερε, ἤδη μὲν καὶ πρότερον διεταξάμεθα, καὶ νῦν δέ φαμεν ὅτι οὕτως βαπτίσεις, ὡς ὁ Κύριος , € ^ [4 , A ያ ላ » διετάξατο ἡμῖν λέγων Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτί- Covres αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Ὑἱοῦ καὶ τοῦ ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν" τοῦ ን ያ ^ , e^ ^ , ἀποστείλαντος llarpós, τοῦ éXÜovros Χριστοῦ, τοῦ μαρτυρήσαντος llapa- # , ^ 3 , € ያ L4 , μά ላ κλήτου. χρίσεις δὲ πρῶτον ἐλαίῳ ἁγίῳ, ἔπειτα βαπτίσεις ὕδατι καὶ τὸ τελευταῖον σφραγίσεις μύρῳ ἵνα τὸ μὲν χρίσμα μετοχὴ 3 τοῦ ἁγίου Πνεύματος, τὸ δὲ ὕδωρ σύμβολον τοῦ θανάτου, τὸ δὲ μύρον σφραγὶς τῶν συνθηκῶν. εἰ δὲ μήτε ἔλαιον ἦ μήτε μύρον, ἀρκεῖ τὸ ὕδωρ καὶ πρὸς χρίσιν καὶ πρὸς σφραγῖδα καὶ πρὸς ὁμολογίαν τοῦ ἀποθανόντος ἦτοι συναποθνήσκοντος. πρὸ δὲ τοῦ βαπτίσματος νηστευσάτω ὃ βαπτιζόμενος" A ς , € 3 , ^ ን A » καὶ γὰρ ὁ Κύριος ὑπὸ 'lodvvov πρῶτον βαπτισθεὶς kai eis τὴν ἔρημον αὐλισθείς, μετέπειτα ἐνήστευσε τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας. ἐβαπτίσθη δὲ καὶ ἐνήστευσεν, οὐκ αὐτὸς ἀπορυπώσεως ἣ νηστείας χρείαν ἔχων ἢ καθάρσεως ὁ τῇ φύσει καθαρὸς καὶ ἅγιος, GAN ἵνα καὶ Ιωάννῃ ἀλήθειαν προσμαρτυρήσῃ καὶ ἡμῖν ὑπογραμμὸν παράσχηται. οὐκοῦν ὁ μὲν Κύριος οὐκ εἰς ἑαυτοῦ πάθος ἐβαπτίσατο 7) θάνατον ἣ 9 ያ 987 Α $08 “ 3 [4 4 ነ ? [4 e ያ ἀνάστασιν (οὐδέπω yap οὐδὲν τούτων ἐγεγόνει), ἀλλ᾽’ εἰς διάταξιν ἑτέραν" διὸ καὶ ar ἐξουσίας μετὰ τὸ βάπτισμα νηστεύει ὡς κύριος ᾿Ιωάννον' ὁ δὲ εἰς τὸν αὐτοῦ θάνατον μυούμενος πρότερον ὀφείλει νηστεῦσαι καὶ τότε βαπτισθῆναι (οὐ γὰρ δίκαιον τὸν συνταφέντα καὶ συναναστάντα παρ᾽ αὐτὴν τὴν ἀνάστασιν κατηφεῖν), οὐ γὰρ κύριος ὁ ἄνθρωπος τῆς διατάξεως τῆς τοῦ Σωτῆρος" ἐπείπερ ὁ μὲν δεσπότης, ὁ δὲ ὑπήκοος. POSTSCRIPT. xlvii 'H aidayH τῶν àmOCTÓAON. η΄. Αἱ δὲ νηστεῖαι ὑμῶν μὴ ἔ ἔστωσαν μετὰ τῶν ὑποκριτῶν' νηστεύουσι γὰρ δευτέρᾳ σαββάτων καὶ πέμπτῃ" ὑμεῖς δὲ νηστεύσατε τετράδα καὶ παρασκευήν. Μηδὲ προσεύχεσθε ὡς οἱ ὑποκριταί, GAN ὡς ἐκέλευσεν ὁ Κύριος ἐν τῷ εὐαγγελίῳ αὐτοῦ. Οὕτω προσεύχεσθε' Πάτερ ἡμῶν ὁ ἐν T οὐρανῷ, ἁγιασθήτω τὸ ὄνομά roy ἐλθέτω ἡ βασιλεία σου" γενηθήτω τὸ 0é ημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς" τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον" καὶ ἄφες ἡμῖν τὴν ὀφειλὴν ἡμῶν ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις Muay" καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ" ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Τρὶς τῆς ἡμέρας οὕτω προσεύχεσθε. APOSTOLIC CONSTITUTIONS, Boox VII. § 23. αἱ δὲ vga eiat, ὑμῶν μὴ ἔστωσαν μετὰ τῶν ὑποκριτῶν, νηστεύουσι γὰρ δευτέρᾳ σαββάτων καὶ πέμπτην. ὑμεῖς δὲ ἢ τὰς πέντε νηστεύσατε ἡμέρας, ἡ τετράδα καὶ παρασκευήν" ὅτι τῇ μὲν τετράδι ግ κρίσις ἐξῆλθεν ἡ κατὰ τοῦ Κυρίου, lovéa χρήμασιν ἐπαγγειλαμένου τὴν προδοσίαν᾽ τῇ δὲ παρασκευῇ, fre ἔπαθεν ὁ Κύριος ἐν αὐτῇ πάθος τὸ διὰ σταυροῦ ὑπὸ Ποντίου Πιλάτου. τὸ σάββατον μέντοι καὶ τὴν κυριακὴν ἑορτάξετε, ὅ OTL τὸ μὲν δημιουργίας ἐστὶν ὑπόμνημα, τὸ δὲ ἀναστάσεως. ὃν δὲ μόνον σάββατον ὑμῖν φυλακτέον ἐν ὅλῳ τῷ ἐνιαυτῷ, τὸ τῆς τοῦ Κυρίου ταφῆς, ὅπερ νηστεύειν προσῆκεν, ἀλλ᾽ οὐχ ἑορτάξειν' ἐν ὅσῳ γὰρ ὁ Δημιουργὸς ὑπὸ γῆν τυγχάνει, ἰσχυρότερον τὸ περὶ αὐτοῦ πένθος τῆς κατὰ τὴν δημιουργίαν χαρᾶς, ὅτι ὁ Δημιουργὺς τῶν ἑαυτοῦ δημιουργημάτων φύσει τε καὶ ἀξίᾳ Τιμιώτερος. S 24. ὅταν δὲ προσεύχησθε, μὴ γίνεσθε ὥσπερ οἱ ὑποκριταί, ἀλλ᾽ ὡς ὁ Κύριος ἡμῖν ἐν τῷ εὐαγγελίῳ διετάξατο, οὕτως προσεύχεσθε' Πάτερ ἡμῶν oO ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου ἐλθέτω ἡ βασιλεία gov γενηθήτω τὸ "θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς ys τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον" καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς͵ ἀφίεμεν Τοῖς ὀφειλέταις ἡμῶν" καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς dmó ToU πονηροῦ" ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας" ἀμήν. τρὶς τῆς ἡμέρας οὕτως προσεύχεσθε, προπαρασκευά- ἕοντες ἑαυτοὺς ἀξίους τῆς υἱοθεσίας τοῦ Πατρός, i iva μή, ἀναξίως ὑμῶν αὐτὸν ͵, Πατέρα. καλούντων, “ὀνειδισθῆτε on αὐτοῦ, ὡς καὶ ὁ Ἰσραὴλ & ποτε πρωτότοκος υἱὸς ἤκουσεν ὅτι Ei πατήρ εἶμι ἐγώ, ποῦ ἐστιν a δόξα μου; καὶ εἰ κύριός εἶμι, ποῦ ἐστιν ὁ φόβος μου; δόξα yap “πατέρων ὁσιότης παίδων καὶ τιμὴ δεσποτών οἰκετῶν φόβος, ὥσπερ οὖν τὸ ἐναντίον ἀδοξία καὶ ἀναρχία 6v ὑμᾶς γὰρ βλασφημεῖται τὸ ὄνομά μου ἐν τοῖς ἔθνεσιν. g 2 xlviii POSTSCRIPT. Ἢ διδδχὴ τῶν ATIOCTÓAON. θ. epi δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε. ἸΠρῶτον περὶ τοῦ ποτηρίου" Εὐχαριστοῦμέν σοι, Πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλου Δαβὶδ τοῦ παιδός cov, ἧς ἐγνώρισας ἡμῖν διὰ ᾿Ιησοῦ τοῦ παιδός cov σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. Περὶ δὲ τοῦ κλάσματος" Εὐχαριστοῦμέν σοι, Πάτερ ἡμῶν, ὑπὲρ τῆς Cons καὶ γνώσεως ἧς ἐγνώρισας ἡμῖν διὰ ᾿Ιησοῦ τοῦ παιδός ov σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. “Ὥσπερ ἦν τοῦτο κλάσμα διεσκορπισμένον ἐπάνω τῶν ὁρέων καὶ συναχθὲν ἐγένετο ἕν, οὕτω συναχθήτω σου ἡ ἐκκλησία ἀπὸ τῶν περάτων τῆς yis εἰς τὴν σὴν βασιλείαν" ὅτι σοῦ ἐστιν ἡ δόξα καὶ ἡ δύναμις διὰ Ἰησοῦ Χριστοῦ εἰς τοὺς αἰῶνας, Μηδεὶς δὲ φαγέτω μηδὲ πιέτω ἀπὸ τῆς εὐχαριστίας ὑμῶν, ἀλλ᾽ οἱ βαπτισθέντες εἰς ὄνομα Κυρών. Καὶ γὰρ περὶ τούτον εἴρηκεν ὁ Κύριος, Μὴ δῶτε τὸ ἅγιον τοῖς κυσί. APOSTOLIC CONSTITUTIONS, Boox VII. § 25. γίνεσθε δὲ πάντοτε εὐχάριστοι ws πιστοὶ καὶ εὐγνώμονες δοῦλοι, περὶ μὲν τῆς εὐχαριστίας οὕτω λέγοντες" Εὐχαριστοῦμέν σοι, IIdrep ἡμῶν, δ" ^ ^ ቀ , / € ^ 3 ^ ^ 4 3 ቀ ὑπὲρ τῆς ζωῆς ἧς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός cov, δι’ οὗ καὶ / , ^ Ld ^ A ላ 4 , ላ τὰ πάντα ἐποίησας καὶ τῶν ὕλων προνοεῖς, ὃν καὶ ἀπέστειλας ἐπὶ σωτηρίᾳ τῇ ἡμετέρᾳ γενέσθαι ἄνθρωπον, ὃν καὶ συνεχώρησας παθεῖν καὶ ἀποθανεῖν, ὃν καὶ ἀναστήσας εὐδόκησας δοξάσαι καὶ ἐκάθισας ἐκ δεξιῶν σου, δι’ οὗ καὶ ἐπηγγείλω ἡμῖν τὴν ἀνάστασιν τῶν νεκρῶν. σύ, Δέσποτα παντοκράτορ, Θεὲ αἰώνιε, ὥσπερ ἦν τοῦτο διεσκορπισμένον καὶ συναχθὲν ἐγένετο εἷς ἄρτος, οὕτω συνάγαγέ σον τὴν ἐκκλησίαν ἀπὸ τῶν περάτων τῆς γῆς εἰς τὴν σὴν βασιλείαν. ἔτι εὐχαριστοῦμεν, Πάτερ ἡμῶν, ὑπὲρ τοῦ τιμίου αἵματος ᾿Ιησοῦ Χριστοῦ τοῦ ἐκχυθέντος ὑπὲρ ἡμῶν καὶ τοῦ τιμίου σώματος, οὗ καὶ ἀντίτυπα ταῦτα ἐπιτελοῦμεν, αὐτοῦ διαταξαμένου € ^ ያ ቅ ^ , . 3 | ን ^ ¢ ላ e [4 3 ἡμῖν καταγγέλλειν τὸν αὐτοῦ Üavarov δι’ αὐτοῦ γάρ σοι καὶ ἡ δόξα εἰς τοὺς αἰῶνας: ἀμήν. μηδεὶς δὲ ἐσθιέτω ἐξ αὐτῶν τῶν ἀμνήτων, ἀλλὰ μόνοι oi βεβαπτισμένοι εἰς τὸν τοῦ Χριστοῦ θάνατον. εἰ δέ τις ἀμύητος κρύψας ἑαυτὸν μεταλάβοι, κρίμα αἰώνιον φάγεται, ὅτε μὴ ὧν τῆς εἰς Χριστὸν πίστεως μετέλαβεν ὧν οὐ θέμις, εἰς τιμωρίαν éavtod εἰ δέ τις ^ ፆ ላ κατὰ ἄγνοιαν μεταλάβοι, τοῦτον τάχιον στοιχειάσαντες μνήσατε, ὅπως μὴ καταφρονητὴς ἐξέλθοι. POSTSC RIPT. xlix 'H διδάχὴ τῶν árcTÓAON. “. Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως evyaptorncate Εὐχαριστοῦμέν σοι, Πάτερ ἅγιε, ὑπὲρ τοῦ ἁγίου ὀνόματός σου, οὗ κατεσκήνωσας ἐν ταῖς καρδίαις ἡμῶν, καὶ ὑπὲρ τῆς γνώσεως καὶ πίστεως καὶ ἀθανασίας, ἧς ὀγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός cov σοὶ ἡ δόξα εἰς τοὺς αἰώνας. v, Δέσποτα παντοκράτορ, ἔκτισας τὰ πάντα ἕνεκεν τοῦ ὀνόματός σου, τροφήν τε καὶ πότον ἔδωκας τοῖς ἀνθρώποις εἰς ἀπόλαυσιν ἵνα σοι εὐχαριστήσωμεν, ἡμῖν δὲ ἐχαρίσω πνευματικὴν τροφὴν καὶ πότον καὶ ζωὴν αἰώνιον διὰ τοῦ παιδὸς σον. Πρὸ πάντων εὐχαριστοῦμέν σοι, ὅτι δυνατὸς el’ σοὶ ἡ Sofa εἰς τοὺς αἰῶνας. Μνήσθητι, Κύριε, τῆς ἐκκλησίας roy τοῦ ῥύσασθαι αὐτὴν ἀπὸ παντὸς πονηροῦ, καὶ τελειῶσαι αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ τῶν τεσσάρων ἀνέμων, τὴν ἁγιασθεῖσαν εἰς τὴν σὴν βασιλείαν, ἣν ἡτοίμασας αὐτῇ ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Ελθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὗτος. ᾿Ὡσαννὰ TQ vio Δαβίδ. Ei τις ἅγιός ἐστιν, ἐρχέσθω. ἘΠ Tis οὐκ ἔστι, petavoeirw. Μαραναθά. ᾿Αμήν. Τοῖς δὲ προφήταις ἐπιτρέπετε εὐχαριστεῖν ὅσα θέλουσιν. APOSTOLIC CONSTITUTIONS, Book VII. S 26. μετὰ δὲ τὴν μετάληψιν οὕτως εὐχαριστήσατε' Εὐχαριστοῦμέν σοι, 0 Θεὸς καὶ Πατὴρ ᾿Ιησοῦ τοῦ Σωτῆρος ἡμῶν, ὑπὲρ τοῦ ἁγίου ὀνόματος οὗ κατεσκήνωσας ἐν ἡμῖν, καὶ ὑπὲρ τῆς γνώσεως καὶ πίστεως καὶ ἀγάπης καὶ ἀθανασίας ἧς ἔδωκας ἡμῖν διὰ ᾿Ιησοῦ τοῦ παιδός σου. Σύ, Δέσποτα παντοκράτορ, ὁ Θεὸς τῶν ὅλων, ὁ κτίσας τὸν κόσμον καὶ τὰ ἐν αὐτῷ δι’ αὐτοῦ, καὶ νόμον καταφυτεύσας ταῖς ψυχαῖς ἡμῶν καὶ τὰ πρὸς μετάληψιν εὐτρεπίσας ἀνθρώποις, ὁ Θεὸς τῶν ἁγίων καὶ ἀμέμπτων πατέρων ἡμῶν, ᾿Αβραὰμ καὶ Ἰσαὰκ καὶ ᾿Ιακώβ, τῶν πιστῶν δούλων σου, ὁ δυνατὸς Θεός, ὁ πιστὸς καὶ ἀληθινὸς καὶ ἀψευδὴς ἐν ταῖς ἐπαγγελίαις, ὁ ἀποστείλας ἐπὶ γῆς Ἰησοῦν τὸν Χριστόν σον ἀνθρώποις συναναστραφῆναι ὡς ἄνθρωπον, Θεὸν ὄντα Λόγον καὶ "AvÜpwrov, καὶ τὴν πλάνην πρόρριζον ἀνελεῖν, αὐτὸς καὶ νῦν δὶ αὐτοῦ μνήσθητι τῆς ἁγίας σου ἐκκλησίας ταύτης, ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ Χριστοῦ σου, καὶ ῥῦσαι αὐτὴν ἀπὸ παντὸς πονηροῦ, καὶ τελείωσον αὐτὴν ἐν τῇ ἀγάπῃ σον καὶ τῇ ἀληθείᾳ σου, καὶ συνάγαγε πάντας ἡμᾶς εἰς τὴν βασιλείαν σον, ἣν ἡτοίμασας αὐτῇ. Μαρὰν ada. ᾿Ὡσαννὰ τῷ vid Δαβίδ. εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίον, Θεὸς Κύριος ὁ ἐπιφανεὶς ἡμῖν ἐν σαρκί. εἴ τις ἅγιος, mpocepyécOw εἰ δέ τις οὐκ ἔστι, γινέσθω διὰ μετανοίας. ἐπιτρέπετε δὲ καὶ τοῖς πρεσβυτέροις ὑμῶν εὐχαριστεῖν. S 27. περὶ δὲ τοῦ μύρου οὕτως εὐχαριστήσατε' Εὐχαριστοῦμέν σοι, Θεέ, Δημιουργὲ τῶν ὅλων, καὶ ὑπὲρ τῆς εὐωδίας τοῦ μύρου, καὶ ὑπὲρ τοῦ ἀθανάτου αἰῶνος οὗ ἐγνώρισας ἡμῖν διὰ ᾿Ιησοῦ τοῦ παιδός cov ὅτι σοῦ ἐστιν ἡ δόξα καὶ ἡ δύναμις εἰς τοὺς αἰῶνας. ἀμήν. ὃς ἐὰν ἐλθὼν οὕτως εὐχαριστῇ, προσδέξασθε αὐτὸν ὡς Χριστοῦ μαθητήν ἐὰν δὲ ἄλλην διδαχὴν κηρύσσῃ παρ᾽ ἣν ὑμῖν παρέδωκεν ὁ Χριστὸς δι’ ἡμῶν, τῷ τοιούτῳ μὴ συγχωρεῖτε εὐχαριστεῖν" ὑβρίξει γὰρ ὁ τοιοῦτος τὸν Θεὸν ἤπερ δοξάζει. 1 POSTSCRIPT. Ἢ διδάχὴ τῶν ἀποοτόλων. ια΄. Ὃς dv οὖν ἐλθὼν διδάξῃ ὑμᾶς ταῦτα πάντα, τὰ προειρημένα, δέξασθε avrov. [Then follow some instructions for discerning a true prophet from a false prophet, to which the more modern recension scarcely furnishes a parallel. I print however the latter, to exhibit the change of language. It is much shorter than the earlier text.] APOSTOLIC CONSTITUTIONS, Book VII. § 28. πᾶς δὲ ὁ ἐρχόμενος πρὸς ὑμᾶς, δοκιμασθείς, οὕτως δεχέσθω" σύνεσιν γὰρ ἔχετε, καὶ δύνασθε διαγνώναι δεξιὰν 4 ἀριστερὰν καὶ διακρῖναι ψευδοδιδασκάλους διδασκάλων. ἐλθόντε μέντοι τῷ διδασκάλῳ ἐκ ψυχῆς ἐπιχορηγήσατε τὰ δέοντα' τῷ δὲ ψευδοδιδασκάλῳ δώσετε μὲν τὰ δέοντα πρὸς τὴν χρείαν, οὐ παραδέξεσθε δὲ αὐτοῦ τὴν πλάνην οὔτε μὴν συμ- προσεύξησθε αὐτῷ, ἵνα μὴ συμμιανθῆτε αὐτῷ. πᾶς προφήτης ἀληθινὸς ἣ διδάσκαλος ἐρχόμειος πρὸς ὑμᾶς ἀξιός ἐστε τῆς τροφῆς ὡς ἐργάτης λόγου δικαιοσύνης. ὃ 29. πᾶσαν ἀπαρχὴν γεννημάτων ληνοῦ, ἄλωνος, βοῶν τε καὶ προβάτων δώσεις τοῖς ἱερεῦσιν, ἵνα εὐλογηθῶσιν αἱ ἀποθῆκαι τῶν ταμείων σου καὶ τὰ ἐκφόρια τῆς γῆς σου, καὶ στηριχθῇῆς σίτῳ καὶ οἴνῳ καὶ ἐλαίῳ, καὶ αὐξηθῇ τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων cov. πᾶσαν δεκάτην δώσεις τῷ ὀρφανῷ καὶ τῇ χήρᾳ, τῷ πτωχῷ καὶ τῷ προσηλύτῳ. πᾶσαν ἀπαρχὴν θερμῶν, ἄρτων, κεράμιον οἴνου ἣ ἐλαίου ἢ μέλιτος 7) ἀκροδρύων, σταφυλῆς ἣ τῶν ἄλλων τὴν ἀπαρχὴν δώσεις τοῖς ἱερεῦσιν, ἀργυρίον δὲ 3] ἱματισμοῦ καὶ παντὸς κτήμα- Tos τῷ ὀρφανῷ καὶ τῇ χήρᾳ. | POSTSCRIPT. li Ἢ AldayH τῶν ἀποοτόλων. ιδ. Κατὰ κυριακὴν δὲ Κυρίου συναχθέντες κλάσατε ἄρτον καὶ ev- χαριστήσατε, προσεξομολογησάμενοι τὰ παραπτώματα ὑμῶν, ὅπως καθαρὰ € , e ^ φ ^ A » * M ^ φ ’ 9 ^ ላ ἡ θυσία ὑμῶν ἡ. Πᾶς δὲ ἔχων ἀμφιβολίαν μετὰ τοῦ ἑταίρου αὐτοῦ μὴ συνελθέτω ὑμῖν, ἕως οὗ διαλλαγῶσιν, ἵνα μὴ κοινωθῇ ἡ θυσία ὑμῶν" αὕτη γάρ ἐστιν ἡ ῥηθεῖσα ὑπὸ Kwpiov Ἔν παντὶ τόπῳ καὶ χρόνῳ προσφέρειν μοι θυσίαν kaÜapáv ὅτι βασιλεὺς μέγας εἰμί, λέγει Κύριος, καὶ τὸ ὄνομά μον θαυμαστὸν ἐν τοῖς ἔθνεσιν. 2 * * APOSTOLIC CONSTITUTIONS, Boox VII. § 30. τὴν ἀναστάσιμον τοῦ Κυρίον ἡμέραν, τὴν κυριακήν φαμεν, συνέρχεσθε ἀδιαλείπτως, εὐχαριστοῦντες τῷ Θεῷ καὶ ἐξομολογούμενοι ἐφ᾽ οἷς εὐηργέτησεν ἡμᾶς Θεὸς διὰ Χριστοῦ, ῥυσάμενος ἀγνοίας, πλάνης, δεσμῶν. ὅπως ἄμεμπτος ἡ θυσία ὑμῶν ἢ καὶ εὐανάφορος Θεῷ τῷ εἰπόντι περὶ τῆς οἰκουμενικῆς αὐτοῦ ἐκκλησίας ὅτε Ἔν παντὶ τύπῳ προσενεχθήσεταί μοι θυμίαμα καὶ θυσία καθαρά" ὅτι μέγας βασιλεὺς ἐγὼ εἰμι, λέγει Κύριος παντοκράτωρ, καὶ τὸ ὄνομά μον θαυμαστὸν ἐν τοῖς ἔθνεσιν. * * * lii POSTSCRIPT. With reference to the Coptic Liturgy with which this work concludes, I may add here that Dr Horning informed me in November, 1881, that the ZEthiopie text of the Ordinary Canon, printed at Rome in 1548, was full of mistakes and differed materially from the text of the MS. copies in the British Museum. This printed copy furnished the text used by Renaudot, of which I have availed myself in one of the columns of the Liturgy of Alexandria (pp. 3—21): Tesfa Sion, mentioned on p. 11, was the editor of the work (Renaudot, I. p. 469, compare Scrivener’s “ Introduction," Index). The copy which Dr Hórning recommended to me and which Dr Bezold has so ably edited, is taken from one of the five hundred MSS. which were brought to England from the spoil of Magdala, of which 350 are in the British Museum. Dr Wright in his Catalogue of the /Ethiopic MSS. 1877, describes it as of “Vellum, about 17% in. by 151, foll. 138, the first blank: 9 columns; 20 or 21 lines, written in a large elegant character, between 1670 and 1675. The Kéddasé or Missal of the Athiopic Church." The date is fixed by the mention of King John I. and his Queen (1667—1682), as well as of Matthew, Patriarch of Alexandria (1660—1675) and Sinoda, &bina of Ethiopia (1670—1693). The other MS. (Oriental 546) was written between 1730 and 1755. Thus they are both more recent than the edition printed at Rome. Both MSS., as well as one noted in Dr Dillmann’s Catalogue, contain ° several Anaphore. “The Formule of Institution” of these have been trans- lated by Dr Wright for the Appendix of Dr Littledale’s editions of Dr Neale’s translations of the Liturgies. Dr Bezold informs me that, as a rule, the proper names Alexandria, Basilios, Cyrillos, are simply transliterated from Greek into /Ethiopic. So are the words or expressions ἀναγνώστης, διάκονος, ἐπίσκοπος, εὐωγγέλιον (and evangelista, p. 20), Κύριε ἐλέησον, μυστήριον, Παράκλητος, πάππας. We have béta Kerestijan = domus χριστιανῶν, a Church. So too we have evAdytos Κύριος, &c. on p. 10, and ἀληθινὸς on p. 12. Some Greek words are translated into Athiopic: ὀρθόδοξος “right in faith”: θεολόγος “who speaks about the Godhead”: χρυσόστομος and Κωνσταντι- νούπολις “of the mouth of gold” and “city of Constantine.” March 8, 1884. LITURGY OF ALEXANDRIA. ^ Ὁ LITURGY OF (VFX E(SSANENSIS. dpa tn eas cup ATI AT COIN We EIDZER STG SiMe MAS TOY τοῦ πῶ መሪ". Kegs Vn be τῇ διακανιες. σι Trung nv γχτάβητε. rr) 2 hacia. ξῤρήνη τασιν. "an. Kas τῷ τνείματί sow. "£y fn. [ΠΙροσεέζασθε. (sa. Kine ἐλέησον. 7 (1) The Paria edition of 1553 (Drouard) and the tont omit thens two lines. ALEXANDRIA. PeTtTLUs VATICANUS an o. x7: TOY XY ἀπὸ- στύν ων. * Ei τ rere ἀμνὸς ὥαντών τοῦ κείραστος αἰτὶν ἄφωνος, οἴτω: οἷκ ἀνοίγει τὸ στύμα αἴτοξ. ἐν τῇ τατανώσει eir ἡ κρίσις err ἤρθη τὴν δὲ γενεὰν αἶτοξ τίς δεηγήσεται ; ὅτι αἴρεται Gro τῆς γῆς ἢ (ed eiroz, τος Πατρὸς καὶ TOt Yiot καὶ rot. Oxjiapa προσφέρομεν ἐνώπιον τῆς ἁγίας δόξης σου, Κύριε: ἀναληφθήτω δεόμεθα εἰς τὸ ἑκερονράνιόν σου θυσιαστήριον, εἰς ὀσμὴν εὐωδίας, εἰς ἄφεσιν ἁμαρτιῶν ἡμῶν, καὶ ἱλασμὸν παντὸς τοῦ λαοῦ σου, χάριτι σου. Ὃ ἱερεὺς εὐχὴν τῆς προθέσεως. Δέσποτα Κύριε Ἰησοῦ Χριστέ, ὁ συνάναρ- χος Υἱὸς τοῦ ἀνάρχου Πατρὸς καὶ Πνεύματος ἁγίου, ὁ μέγας ἀρχιερεύς, ὁ προσθεὶς ἑαυτὸν ἀμνὸν ἅμωμον ὑπὲρ τῆς τοῦ κοσμοῦ ζωῆς, (a) At the head of the Roll is an Arabic note (partly mutilated) signifying, ‘‘ Service of the Mass: for the Mass of......Mark the Evangelist.” (b) MS. ἀχράντου. p.2 0) LITURGIA ALEXANDRINA. ROTULUS MESSANENSIS. [Ἢ θείδ Aeitoypria τοῦ árioy wá]pkoy τοῦ ἀποοτ[όλογ kai εὐδγγελιοτοῦ. | Ὁ διάκονοι. “Ext προσευχὴν στάθητε. Ὁ λαός. Ὁ διάκονος. Προσε]ύξασθε. Ὁ λαό. Κύριε [ἐλέησον. y.] Elvxa- ριστοῦμεν....... ] Κύριε ἐλέησον. γ΄. Plurima desunt. CANON UNIVERSALIS ZETHI- OPUM. [Excerpra. | Diaconus dicit. Surgite ad orationem. Sacerdos. Pax vobis omnibus, Diaconus. Domine miserere mei. Et cum spiritu tuo. Renando, Sacerdos dicit orationem gratiarum L 416 actiani&, — Gratias agamus benefactor nostro Domino misericordi, Patri Domini Dei et Salvatoris nostri Jesu Christi, quia protexit nos, juvit, et custodivit, et mi- sertus est nostri; ad se accedere fecit, suscepit nos, roboravit, et multiplicavit nos usque ad hanc horam: rogemus ergo illum iterum, ut custodiat nos in hoc die sancto omnibusque diebus vitae nostrae in pace omuipotens Dominus Deus noster. Orate. [The few surviving letters are found in the fragment of the Roll that contains the end of the Liturgy of S. James, The lacunse are supplied from the Ros- sano MS. | LITURGIA COPTITARUM SANCTI BASILII. [Excerpra.] Sacerdos. Gratias agamus bonorum autori misericordi, Deo, Patri Domini Dei et Salvatoris nostri Jesu Christi, quia ipse protexit nos, adjuvit et serva- vit nos, suscepitque nos ad se, misertus est nostri, perduxitque nos ad hanc horam. Ipsum nunc precemur, ut cus- todiat nos hoc sancto die et omnibus diebus vitae nostrae in omni pace om- nipotens Dominus Deus noster. Diaconus. Προσεύξασθε. 1—2 Renaudut, 1. 2 » $ L.T7UELE LP 2 Pre FO δε. Je Ole i Ee V, Ja legata edo m Ty “ተ ወጭ. Pp san repas ngad TOR Ray yu, hig + Geng ἡμών, ὦ Πατήρ Tos Κορ» stt. Ger rt Loran ἡμῶν Ἴησου Ayan, vota, πόντα, «a ἦκα σάντων, καὶ dy πάγῳ, ὅτε rsd, infra, are Jn πουρήγεγες ἡμᾶς ገ παρελθέντα pps vps Un ἡμῶν, καὶ ἤγαγες ἡμᾶς Loy rips (qns ταύτηι, ἀξυώχας πάλιν παρα- γηήνν ἀνώπωών am ἐν TO€Q ἀγίῳ σου hye in τῶν rptu ἡμῶν, καὶ μων παντὶ τῷ A σῦν, καὶ δεύμεθα yur RMA σέ, φιλάνθρωπε, ἀγαθέ, in ἡμίν τὴν γῶν ἡμέρων ταύτην καὶ ἄ- maven quy. Ni Tis Gage ἡμῶν ἐπιτελέσαι dyin ies, μετά πάσης χαρᾶς, ὑγεώς, “ων ἡνία, wai παντὸς dquurparo, καὶ τοῦ πάντα δὲ φθόνων, πάντα φό- fluv, πάντα meumerpóv, πᾶσαν σατανικὴν is deiffe, ἐνέργγεμιν, wivruy Wiley ἀνθρώπων ἐπι Πιυνλήν, daly dep! ἡμῶν, ὁ Bais, καὶ ini ile dylus you καθωολικῆᾳ καὶ amore λινὴν ἐνηληνίαν rd aud καὶ τὼ uw () Prousard i οὔχεται τὸ εὐχαριστοῦμεν. SIN Ie “Uri ἀεὶ. £2. σε TIC a TEXTO, TDi Aue Fim RAI © τὸς τε ἐπιδεχεταικ cucu" YE. «αὶ HMCAJMAING. Li NB. ier TCI. Leis «x. τοῦ Yam «m τὶ. ὦ Race coors. “Es e. cer ver Krpeow * “ - 0 Loi: εἶχε s.l Δέσεοτα Κύριε o Θεὸς ἡμῶν, 5 rarro- κράτωρ, ὁ Πατὴρ τοῦ Κιρίος καὶ eov καὶ Συοτῆρος ἡμῶν Ἴησοϊ Χριστοῖ, εἰ τ μέν σοι κατὰ τάντα, καὶ διὰ πάντων, καὶ ἐν πᾶσιν, ὅτι ἐσκέΞξασας, ἐβοήθησας, arre- λάώβυυ ἡμῶν, μεχρὶ τῆς ἁγίας gov spas ταύτης. καὶ δεύμεθα καὶ καρακαλοῦμέν σε, φιλάνθρωτε, ἀγαθέ, καὶ τὴν ἁγίαν σου ἡμέ- ραν ταύτην καὶ πάσας τὰς ἡμέρας τῆς ζωῆς ἡμῶν, ἐν dpivg ἡμᾶς διαφύλαξον. πάντα δὲ φθόνον, πάντα τειρασμόν, πᾶσαν σα- τανικὴν ἐνέργειαν, καὶ ἀνθρώπων πονηρῶν ἐπιβουλήν, ἀποδίωξον ad ἡμῶν καὶ ἀπὸ τοῦ ἁγίου τόπου τούτου. ὁ Θεός, τὰ ἀγαθὰ καὶ τὰ συμφέροντα ἐπιχορήγησον ἡμῖν, καὶ Dr Neale added ve rexeos, » 3 LITURGY OF CANON UNIVERSALIS ZETHIOPUM. Sacerdos. Domine, Domine omnipo- tens, Pater Domini Dei et Salvatoris nostri Jesu Christi, gratias agimus tibi de omnibus, pro omnibus et in omnibus, quia protexisti nos, juvisti nos, custo- disti nos, et misertus es nostri, susce- pisti, roborasti et multiplicasti nos usque ad hanc horam. Diaconus. Petite et rogate ut mise- reatur nostri Dominus et parcat nobis: suscipiatque orationem et deprecationem quae fit pro nobis & sanctis suis, ut benignus erga nos semper efliciat nos dignos ut suscipiamus, participesque simus communionis mysterii benedicti, et dimittat nobis peccata nostra. Dicetque omnis populus ter. Kyrie eleison. Sacerdos. Ut ducamus hunc diem sanctum et omnes dies vitae nostrae in pace cum timore tuo: omnem invidiam, omnem dolum, omnemque operationem satanae, omnem machinationem homi- num improborum, insultationemque ini- mici secretam et manifestam procul fac et depelle à me et ab omni populo tuo et ab hoc loco sancto tuo; quaecunque bona, quaecunque praestantia, mandato tuo praesta nobis: quia tu es qui dedisti nobis potestatem calcandi serpentes et scorpiones, omnemque virtutem inimici. Et ne nos inducas, Domine, in tenta- tionem, sed libera et eripe nos ab omni malo; per gratiam, misericordiam, et amorem erga homines Filii tui unigeniti, Domini Dei et Salvatoris nostrt Jesu Christi: per quem, cum quo, et cum ALEXAN DRIA. 9 LITURGIA COPTITARUM SANCTI BASILII. "Sacerdos. Domine Deus omuipotens, Pater Domini Dei et Salvatoris nostri Jesu Christi, gratias agimus tibi de om- nibus, et propter omnia, et in omnibus, quia protexisti nos, adjuvisti nos, con- servasti nos, suscepisti nos ad te, et misertus es nostri, auxilium dedisti no- bis, et ad hano horam nos perduxisti. Diaconus. Orate ut Deus misereatur nostri. Sacerdos. Ea propter petimus et ob- secramus bonitatem tuam, O amator hominum, ut concedas nobis hunc diem sanctum et omnes dies vitae nostrae in pace cum tiinore tuo transigere. Omuem iuvidiam, omnem tentationem, omnem operationem satauae, et consilium homi- num improborum, impetumque hostium tam occultorum quam manifestorum depelle a nobis, ab omni populo tuo et ab hoc loco sancto: quae autem bona, quae placita sunt, nobis jube. Τὰ enim ipse es, qui dedisti nobis potestatem calcandi serpentes et scorpiones, omnem- que virtutem inimici Et ne nos inducas in tentationem, sed libera nos a malo, per gratiam et misericordiam amoremque erga homines Filii tui unigeniti, Domini Dei et Salvatoris nostri Jesu Christi, per quem tibi debetur honor, gloria et imperium, cui ipso, et Spiritu sancto (1) fid, hb 4 LITUR&SY of CODEX ROSRANEXSIS, φόροντα ἡμῖν ὀσιχηρή ησαν καὶ εἴ τι on ite ἐν λόγῳ, ἢ γε, ἢ “τὰ δώ posa», σὺ ὧς ἀγαθὸς καὶ φιλανόρωκιε Tugs δεῖν καταξίλωγον, καὶ py ἐγκαταλίπης ἡμᾶς, é ais, τοὺς ἐλτίζονταᾳ ἐκί σοι, μηδὲ εἰσ- Φνέγκης ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι pis πὸ τοῦ wos καὶ ἐκ τῶν ἔργων αὐτοῦ, χάρεγι καὶ οἰκτιρμοῖς καὶ φειλανθρω- ín τοῦ μονογενῖ4 ማጋ Tint, ' Fp. Δὲ οὗ, μεθ᾽ oc, σοὶ ἡ δόξα καὶ ፇዕ KATA, σὺν τῷ παναγίῳ καὶ ἀγαθ καὶ (mrt ouo moo Weecpart, νῦν καὶ. 'O λαόν. ᾿Αμήν. Εἰρήνη πᾶσιν. Ὁ λαό.. Kas τῷ πνεύματί σον. Ὁ ϑιάκονοι. Ἰροσεΐξασθε ὑπὲρ τοῦ βα- eus. Ὁ λαῶν, Κύριε ἐλέησον, γ΄. Ὁ δὲ ἱερεὺη ἐπεύχεται. Δέσποτα Κύριε ὁ Θεύς, ὁ παντοκράτωρ, 6 Πατὴρ τοῦ ἹΚυρῶν καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, δεόμεθα καὶ παρακα- λοῦμέν σε, τὸν βασιλέα ἡμῶν ἐν εἰρήνῃ καὶ ἀνδρείᾳ καὶ δικαιοσύνῃ διαφύλαξον. καθυ- mórafov αὐτῷ, ὁ Θεός, πάντα ἐχθρὸν καὶ πουλέμιον' ἐπιλαβοῦ ὅπλου καὶ θυραίου, καὶ ἀνάστηθι els τὴν βυήθειαν αὐτοῦ, δὸς αὐτῷ, ὁ Weds, νίκας, εἰρηνικὰ φρονεῖν [πρὸς] ἡμᾶς καὶ πρὸς τὸ ὄνομά cov τὸ ἅγιον’ ἵνα καὶ ἡμεῖα ἐν τῇ γαληνότητι τῶν ἡμερῶν αὐτοῦ ἤρεμον καὶ ἡσύχιον βίον διόγωμεν, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σον Ylov (1) Dr Noale addod μυστικῶς, (4) Nenatdot, and then Dr Noalo, omitted ὁ παντοκράτωρ. °C lepevs, ALSEIANXDHBLI. ROTULLS VATICANUS. rie (uiv ἡμῶν αἰκανόμοταν- mi d τ σοι ἡμασταμαν ere ὦν λάγω. Gre & ἔργῳ, Gre ὧν yowru, are ὦ ἄγνοια. Gà ὡς ἀγαθὸς καὶ φιλανόρωπος Ce ταριδεῖν καταξίωσαν, καὶ uz» εἰσενεγκης ἡμᾶς εἰς πωρασμόν, ὃν ὗπ- ἐνεγκεῖ» οὐ dusauatu- χερετι παὶ οἰκτιρμοῖς. ᾿Αντιλαβοῦ, Τῆς , Ὃ ἱπρεὺς ἐπρων. Ὅτι τρέχει eu wage δόξα, τιμὴ «xi wpoc. "Arie d. Ὃ ἀρχιδιάκονος. Προσείξασθε ὑκὲρ rot βασιλέως. Ὃ λαός. Ἔτι καὶ ἔτι ἐν εἰρήνη. "0 ἱερεὺς εὔχεται. Aérrora Κίριε ὁ Θεύς, ὁ παντοκράτωρ, o Πατὴρ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, βασιλεὺς τῶν βασι- λευόντων καὶ κύριος τῶν κυριενόντων, τὴν βασιλείαν τοῦ δούλον σοῦ ὅν προώρισας βασιλεύειν ἐπὶ τῆς γῆς ἐν εἰρήνη καὶ αἱ δρίᾳ διαφύλαξον. δὸς αὐτῷ, ὁ Θεὸς, νίκας, ἐν εἰρήνῃ καὶ φρονήσει πρὸς ἡμᾶς καὶ πρὸς τὸ ὄνομά σον τὸ dyiov ἵνα καὶ ἡμεῖς ἐν τῇ γαλήνῃ αὐτοῦ ἥρμεμον καὶ ἡσύχιον βίον διάγωμεν, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι ταῖς eis σε καταληφθώμεν, χάριτι καὶ oix- τιρμοῖς :— Ὁ διάκονος. ᾿Αντιλαβοῦ. Tis παναγίας. (a) These words will be found again below, p.27. The ms. has here καταλιφθώμεν and τοῖς. (a) (1) LITURGY OF CANON UNIVERSALIS ZETHIOPUM. Spiritu tuo sancto, te decet gloria et im- perium, nunc et semper, et in saecula saeculorum. Amen. * * * Oratio Oblationis mysticae. Princeps Jesu Christe, cujus substantia facta non est, Verbum purum Genitoris ..Patri et Spiritui sancto tu aequalis es; panis vivus qui descendit de caelo; qui prius fuisti in figura agni immaculati pro vita mundi: nunc rogamus et ob- secramus benignitatem tuam, amator hominum, ostende faciem tuam super hunc panem et super huno calicem, quos proposuimus super hoo altare spirituale tuum: benedic, sanctifica et purifica illos; et transmuta hunc panem, ut fiat corpus tuum purum: et quod mistum est in hoc calice sanguis tuus pretiosus; fiantque nobis omnibus oblatio ad me- delam et ad salutem animae nostrae et corporis: quia tu es Rex omnium nos- trum, Christe Deus noster, et mittimus tibi sursum sanctificationem, gloriam et adorationem, simulque Patri tuo bono caelesti, et Spiritui tuo sancto vivificanti, nunc et semper, et in saecula saeculorum. Amen. ALEXANDRIA. 1 LITURGIA COPTITARUM SANCTI BABILH. vivificante, tibique consubstantiali, nunc et semper, et in omnia saecula saecu- loum. Amen. Oratio Oblationis sive Propositionis Panis et Calicis. Domine Jesu Christe, Fili unigenite, Verbum Dei Patris, eique consubstantiale et coaeternum et Spiritui sancto; tu es panis vivus, qui descendisti de caelo, et praevenisti nos, impendistique animam tuam perfectam et absque vitio, pro vita mundi : rogamusobsecramusque bonitatem tuam, O amator hominum, ostende faciem tuam super hunc panem et super huno calicem, quos super mensam hanc tuam sacerdotalem posuimus: benedic eos sf, sanctifica eos yf et consecra eos se: trans- fer eos, ita ut panis quidem hic fiat oor- pus tuum sanctum, et hoc mistum in hoc calice sanguis tuus pretiosus, ut sint nobis omnibus praesidium, medicina, salus animarum corporum spirituumque; quia tu es Deus noster, tibique debetur laus et potestas, cum Patre tuo bono, et Spiritu vivificante tibique consubstantiali, nunc et semper, et in omnia saecula saecu- lorum. Amen. (1) The concluding portions of these prayers may be compared with the termination of the prayer Δέσποτα Κύριε in the Vatican Roll, pages 2 and 4. p. 3 (1) () fol. 41 8 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. ᾿Εκφώνως. At ov καὶ μεθ᾽ οὗ σοὶ [ἢ] δόξα καὶ τὸ κράτος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ (oro σου. Ὁ λαός. Ὁ ἱερεύς. Ὁ λαός. Καὶ τῷ πνεύματί σου. Ὁ διάκονος. Προσεύξασθε ὑπὲρ τοῦ Πά- πα καὶ τοῦ ἐπισκόπου. "0 λαός. Κύριε ἐλέησον. 'O ἱερεύς. ᾿Αμήν. Εἰρήνη πᾶσιν. Δέσποτα Κύριε ὁ Θεός, ὃ παντοκράτωρ, ὁ Πατὴρ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, δεόμεθα καὶ παρα- καλοῦμέν σε, φιλάνθρωπε, ἀγαθέ, τὸν ἁγιώ- τατον καὶ μακαριώτατον καὶ ἀρχιερέα ἡμῶν Πάπαν τὸν Δ. καὶ τὸν ὁσιώτατον ἐπίσκο- ρῶν συντήρησον ἡμῖν αὐτοὺς ἔτεσι πολλοῖς, χρόνοις εἰρηνικοῖς, vov τὸν A., ἐκτελοῦντας τὴν ὑπὸ σοῦ ἐμπεπιστευμένην ἁγίαν ἀρχιερωσύνην, κατὰ τὸ ἅγιον καὶ μα- κάριόν Gov θέλημα, ὀρθοτομοῦντας τὸν λό- γον τῆς ἀληθείας σὺν πᾶσιν ὀρθοδύξοις ἐπισκόποις, πρεσβυτέροις, διακόνοις, ὑπο- διακόνοις, ἀναγνώσταις, 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, εἷς τὸ ἅγιον καὶ ἐπουράνιον καὶ λογικόν cov θυσιαστήριον. πάντα δὲ ἐχθρὸν τῆς ἁγίας ἐκκλησίας καθυπόταξον ὑπὸ τοὺς πόδας αὐτῶν ἐν τάχει, χάριτι καὶ οἰκτιρμοῖς σὸν ROTULUS VATICANUS. Ὅτι σὸν τὸ κράτος καὶ σοῦ ἔστιν 9 βασι- λεία καὶ ἡ δύναμις. ᾿Αντίφων. B'. Ὁ ἀρχιδιάκονοςς. Προσεύξασθε ὑπὲρ τοῦ ἁγιωτάτου ἡμῶν Πάπα. Ὁ διάκονος. “Ere καὶ ἔτι ἐν εἰρήνῃ. Ὁ ἱερεὺς εὔχεται. Δέσποτα Κύριε ὃ Θεός, 6 παντοκράτωρ, 6 Πατὴρ τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, δεόμεθα καὶ παρα- καλοῦμέν σε, φιλάνθρωπε, ἀγαθέ, τὸν ἁγιώ- τατον καὶ ἀρχιερέα ἡμῶν Πάπαν, συντηρῶν συντήρησον αὑτόν, ἔτεσι πολλοῖς καὶ χρό- νοις εἰρηνικοῖς ἐκτελοῦντα αὐτὸν τὴν ὑπὸ σοῦ ἐμπεπιστευμένην ἁγίαν ἀρχιερωσύνην, ὀρθοτομοῦντά τε τὸν λόγον τῆς σῆς ἀληθείας, καὶ ποιμαίνοντα τὸ ποίμνιόν σου ἐν ὁσιότητι καὶ δικαιοσύνῃ" σὺν πᾶσιν ὀρθοδόξοις emt- σκόποις, πρεσβυτέροις, διακόνοις, καὶ παντὶ τῷ πληρώματι τῆς ἁγίας καὶ μόνης καθο- λικῆς καὶ ἀποστολικῆς ἐκκλησίας. τὰς δὲ εὐχὰς αὐτῶν, ds ποιοῦσιν ὑπὲρ ἡμῶν, καὶ ἡμεῖς ὑπὲρ αὐτῶν, καὶ ὑπὲρ παντὸς τοῦ λαοῦ σου, πρόσδεξαι, Κύριε, ἐπὶ τὸ οὐράνιον καὶ πνευματικόν σου θυσιαστήριον' πάντα δὲ ἐχθρόν, ὁρατόν τε καὶ ἀόρατον, καθυπόταξον ὑπὸ τοὺς πόδας αὐτοῦ ἐν τάχει᾽ αὑτὸς δὲ ἐν εἰρήνῃ διαφύλαξον τὴν ἐκκλησίαν σου, χάριτι καὶ οἶκ. (1) Drouard omitted both καὶ before ἀρχιερέα and τὸν A. (2) Drouard printed εἰρηνικῶς for χρόνοις εἰρηνικοῖς. LITURGY OF ALEXANDRIA. 9 CANON UNIVERSALIS ZTHIOPUM. LITURGIA COPTITARUM SANCTI BASILII. t9 a) fot 41b (3) (5) fol. 42 10 LITURGY OF CODEX ROSSANENSIS. καὶ φιλανθρωπίᾳ, τοῦ μονογενοῦς σον Yiov ᾿Εκφώνως. Ae ov καὶ μεθ᾽ ov σοὶ ἡ δόξα καὶ τὸ κράτος σὺν τῷ πανα[γίῳ]. Ὁ λαός. ᾿Αμήν. Ὃ ἱερεύς, Elonvy πᾶσιν. Ὁ λαό. Καὶ τῷ πνεύματί. Ὁ διάκονος. ‘Eri προσευχὴν σταθῆτε. Ὁ λαός. Κύριε ἐλέησον. "0 δὲ ἱερεὺς ἐπεύχεται" εὐχὴ THs εἰσόδον καὶ εἰς τὸ θυμίαμα. Δέσποτα Χριστέ, ὁ Θεὸς ἡμῶν, ὁ τὴν δωδεκάφωτον λαμπάδα τῶν δώδεκα ἀποστό- λων ἐκλεξάμενος, καὶ ἐξαποστείλας αὐτοὺς ἐν ὅλῳ τῷ κόσμῳ κηρῦξαι καὶ διδάξαι τὸ εὐαγγέλιον τῆς βασιλείας σου, καὶ θερα- πεύειν πᾶσαν νύσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ, καὶ ἐμφυσήσας εἰς τὰ πρόσωπα αὑτῶν, καὶ εἰπὼν αὑτοῖς, Λάβετε Πνεῦμα ἅγιον, τὸν παράκλητον" ἄν τινων ἀφίετε τὰς ἁμαρτίας, ἀφέωνται αὐτοῖς, ὧν τινων κρα- τεῖτε, κεκράτηνται" οὕτως καὶ ἐφ᾽ ἡμᾶς τοὺς παρεστηκότας δούλους ou, ἐν τῇ εἰσοδῳ τῆς ἱερουργίας ταύτης, ἐπισκόπους, πρεσβυ- τέρους, διακόνους, ἀναγνώστας, ψάλτας τε καὶ λαϊκούς, σὺν παντὶ τῷ πληρώματι τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλη- σίας: ῥῦσαι ἡμᾶς, Κύριε, ἀπὸ ἀρᾶς καὶ κατάρας, καὶ ἀπὸ ἀναθέματος καὶ δεσμοῦ καὶ ἀφορισμοῦ, καὶ ἐκ τῆς μερίδος τοῦ gyre κειμένου" καὶ καθάρισον ἡμῶν τὰ χείλη καὶ (1) Drouard added τρίς. (2) Drouard Κύριε for Χριστέ. (8) Drouard τὸ παράκλητον and ἀφίεται. (4) Drouard περιεστηκότας, (5) MS. ταύτης ἐπισκόποις &oc. Drouard τὰς rots ἐπισκάχοιε. ALEXANDRIA. ROTULUS VATICANUS. Ὁ διάκονο:. ᾿Αντιλαβοῦ. Τῆς παναγώς, Ὃ ἱερεὺς ἐκφών. Ὅτι ἀγαθὸς καὶ φιλάνθρωπος Θεὸς vrdp- «s, καὶ σοὶ τὴν δ, Αντίφων. γ. Ὃ ἱερεὺς τὴν εὐχήν. Δέσποτα Χριστέ, ὁ Θεὸς ἡμῶν, ὃ τὴν δωδεκάφωτον λαμπάδα τῶν δώδεκα ἀπο- στόλων ἐκλεξάμενος, καὶ ἐξαποστείλας αὐὖ- τοὺς ἐν ὅλῳ τῷ κόσμῳ κηρῦξαι καὶ διδάξαι τὸ εὐαγγέλιον τῆς βασιλείας σον, καὶ θερα- πεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ, καὶ ἐμφυσήσας εἰς τὰ πρόσωπα αὐτῶν, καὶ εἰπὼν αὐτοῖς, Λάβετε Πνεῦμα ἅγιον, τὸν παράκλητον" ἄν τινων ἀφίετε τὰς ἁμαρτίας, ἀφέονται, ἄν τινων κρατεῖτε, κε- κράτηνται" οὕτως καὶ ἐφ᾽ ἡμᾶς τοὺς παρε- στηκότας δούλους σου, ἐν τῇ εἰσόδῳ τῆς ἱερουργίας ταύτης, πρεσβυτέρους, διακόνους, ὑποδιακόνους, ἀναγνώστας, ψάλτας τε καὶ λαϊκούς, σὺν παντὶ τῷ πληρώματι τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ὀρθοδόξου τοῦ Θεοῦ ἐκκλησίας" ῥῦσαι ἡμᾶς, Κύριε, ἀπὸ κατάρας καὶ δεσμοῦ καὶ ἀφορισμοῦ, καὶ ἐκ τῆς μερίδος τοῦ ἀντικειμένον" καὶ καθάρισον ἡμῶν τὰ χείλη καὶ τὴν καρδίαν ἀπὸ παντὸς Neale σὺν τοῖς ἐπισκόποις, p.t p. 478 LITURGY OF ALEXANDRIA. ll CANON UNIVERSALIS XZ THIOPUM. Sacerdos dicit Orationem Absolutionis ad Filium. Domine Jesu Christe Fili unigenite, Verbum Dei Patris, qui rupisti a nobis omnia vincula peccatorum nostrorum, per passionem tuam salutarem et vivifi- cantem : qui insufflavisti in discipulos tuos sanctos et Apostolos puros, dicens: Accipite Spiritum sanctum, quorum re- miseritis peccata remittentur eis, et quo- rum non remiseritis retenta erunt: Tu, Domine, nune per Apostolos tuos puros gratiam sacerdotibus dedisti, αὖ idem facerent in Ecclesia sancta tua, remit- terentque peccata super terram, omni tempore, ligarentque et solverent omnia iniquitatis vincula. Igitur etiam nunc rogamus et obsecramus bonitatem tuam, amator hominum, omnibus servis tuis, patribus et fratribus meis, mihi quoque servo tuo Tesfa Sion, et omnibus qui inclinaverunt colla sua coram altari tuo sancto, planam fac viam misericordiae tuae: scinde et rumpe omne vinculum peccatorum nostrorum, quae commisimus coram te, Domine, scienter vel ignoran- ier: per malitiam cordis, aut imbecil- LITURGIA COPTITARUM SANCTI BASILII, Oratio. Absolutionis ad Filium. Domine Jesu Christe, Fili unigenite, et Verbum Dei Patris, qui dirupisti omnia vincula peccatorum nostrorum passione tua salutari et vivifica, qui in- spiravisti in faciem discipulorum tuorum Apostolorumque sanctorum, dicens eis, Accipite Spiritum sanctum : quorum re- miseritis peccata remittuntur eis, et quo- rum retinueritis retenta sunt; tu etium- num, Domine, per Apostolos tuos sanctos, eos elegisti qui sacerdotio semper in Ec- clesia tua sancta fungerentur, ut re- laxarent peccata super terram, ligarentque et solverent omnia iniquitatis vincula. Rogamus obsecramusque bonitatem tuam, O amator hominum, pro servis tuis pa- iribus meis, fratribus meis, et infirmitate mea, qui capita sua coram gloria tua sancta inclinant; praesta nobis miseri- cordiam tuam, et solve omnia vincula peccatorum nostrorum, Quod si adver- sum te peccaverimus, prudenter vel im- prudenter vel cordis duritia, opere aut verbo aut pusillanimitate, tu, Domine, qui nosti humanam imbecillitatem, tan- 2—2 p. 3 6) (8) 12 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS, τὴν καρδίαν ἀπὸ παντὸς μολυσμοῦ Kal ἀπὸ πάσης ῥᾳδιουργίας" ἵνα ἐν καθαρᾷ καρδίᾳ καὶ καθαρῷ συνειδότι προσφέρωμέν σοι τὸ θυμίαμα τοῦτο, εἷς ὀσμὴν εὐωδίας καὶ els ἄφεσιν ἁμαρτιῶν ἡμῶν καὶ παντὸς τοῦ λαοῦ σου, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Yiov- ᾿Ἐκφώνω:, Av’ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ δόξα καὶ [τὸ] κράτος σὺν τῷ παναγίῳ. Ὃ διάκονος. Ὀρθοί Kal ψάλλουσιν τὸ 'O μονογενὴς Υἱὸς καὶ Λόγος. Kal γίνεται ἡ εἴσοδος τοῦ εὐαγγελίον. Kat λέγει ὁ διάκονος" Eri προσευχήν. Ὁ ἱερεύς. Elpyvy πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σου. Ὁ διάκονος. Eri προσευχήν. "0 λαός. Κύριε ἐλέησον. (1) D (Drouard) adds ὁ λαός. ᾿Αμήν. (2) Dr Neale completes the hymn. It is this: 'O μονογενὴς Tlds καὶ Λόγος τοῦ Θεοῦ ἀθάνατος ὑπάρχων, καταδεξάμενος διὰ τὴν ἡμετέραν σωτηρίαν σαρκωθῆναι ἐκ τῆς ἁγίας θεοτόκου καὶ decrapOévou Μαρίας, ἀτρέπτως ἐνανθρωπήσας, σταυρωθεῖίς τε, Χριστὲ ὁ Θεός, θανάτῳ θανάτον πατήσας, εἷς ὧν τῆς ἁγίας Τριάδος, συνδοξαζόμενος τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, σῶσον ἡμᾶς. (3) Dr Neale introduced here the “Ἅγιος 5 Θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος, ἐλέησον ἡμάς. ROTULUS VATICANUS, μολυσμοῦ καὶ ἀπὸ πάσης ῥᾳδιουργίας" ἵνα ἐν καθαρᾷ καρδίᾳ καὶ καθαρῷ συνειδότι προσφέρωμέν σοι τὸ θυμίαμα τοῦτο, eis ὀσμὴν εὐωδίας καὶ εἰς ἄφεσιν τῶν apap- τιῶν ἡμῶν καὶ παντὸς τοῦ λαοῦ σου, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ. “Ayte, ὕψιστε, φοβερέ, ὁ ἐν ἁγίοις dya- πανόμενος, Κύριε, αὑτὸς ἡμᾶς ἁγίασον, καὶ axious ἡμᾶς ποίησον τῆς φοβερᾶς σον ἱερω- σύνης, καὶ προσάγαγε ἡμᾶς τῷ τιμίῳ σου θυσιαστηρίῳ, μετὰ πάσης συνειδήσεως ἀγα- Ons: καθάρισον ἡμῶν τὰς καρδίας ἀπὸ παν- τὸς μολυσμοῦ: πᾶσαν αἴσθησιν πονηρὰν ἐκδίωξον ἀφ᾽ ἡμῶν: ἁγίασον ἡμῶν τὸν νοῦν ላ M A ^ καὶ τὴν ψυχὴν καὶ τὸ σῶμα καὶ TO πνεῦμα, a 60 € ^ A e^ e » , 9 καὶ δὸς ἡμῖν τὴν τῶν ἁγίων πατέρων ἐπι- መጫ , ^ τελεῖν λατρείαν, μετὰ ToU φόβον aov, ἐξι- λ , A , , a , ασκομένοις τὸ πρόσωπόν σον διὰ παντός. ላ ላ e ^ σὺ ydp εἶ ὁ εὐλογῶν καὶ ἁγιάζων τὰ σύμ- παντα, καὶ σοὶ τὴν δόξαν καὶ εὐχαριστίαν, ላ 4 ^ τιμὴν καὶ προσκύνησιν ἀναπέμπομεν, TQ II. Ὃ διάκονος. Σοφία. Ὁ λαός. Δεῦτε προσ. (a) (An Arabic note unintelligible.) In the margin has been added εὐχὴ τῆς εἰσόδου. (b) MS. ἐξιλασκόμενοι, (a) p9 (5) p. 479 LITURGY OF ALEXANDRIA. 13 CANON UNIVERSALIS ZETHIOPUM. litatem: per sermonem aut pusillanimi- tatem, aut per fallaciam : quia tu Deus nosti fragilitatem humanam. O bone amator humani generis et omnium Do- mine, concede nobis remissionem pecca- torum nostrorum : benedic nobis, sancti- fica nos, munda nos, bonum odorem da nobis, libera nos et fac nos absolutos. * * * Sacerdos dicit. Orationem incensi. * " " LITURGIA COPTITARUM SANCTI BASILII. quam bonus et hominum amator Deus, concede nobis remissionem peccatorum nostrorum ; benedic nos, et purifica nos, absolveque nos et omnem populum tuum: imple nos timore tuo, et dirige nos ad voluntatem tuam sanctam et bonam quia tu es Deus noster et tibi debetur gloria honor et potestas cum Patre tuo bono et Spiritu tuo Sanoto nunc, etc. * * * fol. 4:b (1) (3) (3) (4) fol. 43 (5) 14 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS, Ὁ ἱερεὺς εὔχεται" εὐχὴ τοῦ τρισαγίου. Δέσποτα Κύριε, Inood Χριστέ, ὁ συναΐ. διος Λόγος τοῦ ἀνάρχου IIarpós, 6 καθ᾽ ἡμᾶς γενόμενος κατὰ πάντα χωρὶς ἁμαρτίας ἐπὶ ፆ ^ , € ^ « , σωτηρίᾳ τοῦ γένους ἡμῶν" ὁ ἐξαποστείλας τοὺς ἁγίους σου μαθητὰς καὶ ἀποστόλους κηρῦξαι καὶ διδάξαι τὸ εὐαγγέλιον τῆς βασι- λείας σου, καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ σου, αὐτὸς καὶ νῦν, Δέσποτα, ἐξαπόστειλον τὸ φῶς σου ላ A LJ ’ , ላ , a καὶ τὴν ἀλήθειαν σον" καὶ καταύγασον τοὺς ὀφθαλμοὺς τῆς διανοίας ἡμῶν εἰς κατανόησιν ^ , ^ 1 NE A. t^ τῶν θείων cov Xoyiov' xal ἱκάνωσον ἡμᾶς ἀκροατὰς αὐτῶν γενέσθαι" καὶ μὴ μόνον ἀκροατάς, ἀλλὰ καὶ ποιητὰς λόγου γενο- μένους εἰς τὸ καρποφορῆσαι καὶ ποιῆσαι M 9 , 9 ላ , ላ eg? καρποὺς ἀγαθούς, ἀνὰ τριάκοντα καὶ ἑξή- κοντα καὶ ἑκατόν, ὅπως καταξιωθῶμεν τῆς βασιλείας τῶν οὐρανῶν' ᾿Εκφώνως. Καὶ ταχὺ προκαταλαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου, Κύριε' ἐκφώνως. Σὺ γὰρ εἶ ὁ εὐαγγελισμός, σωτὴρ καὶ φίλαξ τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, Κύριε ὁ Θεύς, καὶ σοὶ τὴν δόξαν καὶ τὴν εὐχαριστίαν καὶ τὸν τρισάγιον ὕμνον axa- , ^ ላ 4 ^ ^ 4 ^ πέμπομεν, TQ llarpi καὶ τῷ Yip καὶ TQ ἁγίῳ Πνεύματι, viv. Ὁ λαός. ᾿Αμήν. Ἅγιος ὁ Θεός, ἅγιος ἰσχυρός. (1) Ὁ omitted καὶ ἑξήκοντα. (2) MS. ἐν ἑκατόν. (3) Dr Neale omitted the earlier ἐκφώνως. (4) Renaudot omitted ὁ. (5) D added ἅγιος ἀθάνατος. ted the hymn here. Dr Neale omit- ROTULUS VATICANUS. Ὃ ἱερεὺς εὐχὴν μετὰ τὴν εἴσοδον els ἐμπροσθὲν ἐν τῷ θυσιαστηρίῳ. Δέσποτα Κύριε, Ἰησοῦ Χριστέ, δεόμεθα καὶ παρακαλοῦμέν σε, φιλάνθρωπε, ἀγαθέ, ὁ ἐξαποστείλας τοὺς ἁγίους μαθητὰς καὶ ἀποστόλους κηρῦξαι καὶ διδάξαι τὰ ἅγια εὐαγγέλια, καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ, αὐτὸς καὶ νῦν, Δέσποτα, ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου καὶ φώτισον τοὺς ὀφθαλμοὺς τῆς διανοίας ἡμῶν καὶ ἄνοιξον τὰ ὦτα τῆς καρδίας ἡμῶν" καὶ ἀξίωσον ἡμᾶς ἀκροατὰς γενέσθαι τῶν ἁγίων σον εὐαγγελίων, καὶ μὴ μόνον ἀκροατάς, ἀλλὰ καὶ ποιητὰς λό- γου γενομένους εἰς τὸ καρποφορῆσαι καὶ ποιῆσαι καρποὺς ἀγαθούς, ἀνὰ τριάκοντα καὶ ἑξήκοντα καὶ ἑκατόν, ὅπως καταξιωθῶ- μεν τῆς βασιλείας τῶν οὐρανῶν" Ὃ ἱερεὺς ἐκφών. Kat ταχὺ προκαταλα- βέτωσαν ἡμᾶς οἱ οἰκτιρμοί. "0 λαός: Κύριε ἐλέησον. y. Ὅτι σὺ ὁ εὐαγγελισμὸς καὶ ὃ φωτισμός, σωτὴρ καὶ φύλαξ τῶν ψυχῶν καὶ τῶν σωμά- των ἡμῶν, Κύριε ὁ Θεός, καὶ σοὶ τὴν δόξαν καὶ τὴν εὐχαριστίαν καὶ τὸν τρισάγιον ὕμνον ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν. (a) Sic. The latter part of the Rubric seems to have been added by a later hand, (a) p. 10 p. 479 p. 480 LITURGY OF ALEXANDRIA. 15 CANON UNIVERSALIS ZTHIOPUM. Deus noster in aeternum, primus et novissimus, absque initio et absque fine, magnus in consiliis tuis, potens in operi- bus tuis, et sapiens in operatione tua, qui es ubique; rogamus et deprecamur te, Domine, ut sis nobiscum in hac hora: ostende faciem tuam super nos: esto nobiscum et in medio nostri: purifica corda nostra et sanctifica animas nostras: dele nequitiam nostram, et dimitte pec- cata nostra quae commisimus voluntarie aut involuntarie: et praesta nobis ut offeramus tibi oblationem rationalem, sacrificiumque gratiarum actionis et spi- rituale, ut introeamus in penetrale Sancti Sanctorum. Memento, Domine, unius sanctae Ec- clesiae Apostolicae, quae est ἃ finibus usque ad fines mundi. Memento, Domine, Patriarchae nostri Abba N. et sancti beatique Metropolitae nostri Abba NN. omniumque Patriar- LITURGIA COPTITARUM SANCTI BASILII. [Compare Oratio post Evangelium secreto dicenda. Longanimis, multae misericordiae et verax, suscipe orationes, deprecationes et supplicationes nostras, poenitentiamque et confessionem nostram super altaro tuum sanctum, purum et caeleste, ut digni efficiamur auditores Evangeliorum, tuorum sanctorum, et praecepta et man- data tua observemus, et in iis centesi- mum, sexagesimum, et trigesimum fruc- tum proferamus, in Christo Jesu Domino nostro. } Oratio Thuris. Deus aeternus, absque principio et fine, magnus in praeceptis tuis et potens in operibus tuis: qui es ubicumque, et in omnibus: esto nobiscum peccatoribus, Domine, in hac hora: consiste in medio omnium nostrum: purifica corda nostra, et sanctifica animas nostras : munda nos &b omnibus peccatis quae commisimus voluntarie aut involuntarie. ^ Concede nobis, ut offeramus coram te sacrificia rationabilia, sacrificia benedictionis, et incensum spirituale. Ingrediatur intra velum, in locum Sancti Sanctorum. Rogamus te, Deus noster, memento, Domine, pacis unius tuae et unicae Catholicae et Apostolicae Ecclesiae. Memento, Domine, Beati Patris nostri et venerandi Archiepiscopi Papae Anba N, et Patris nostri Episcopi Anba N. p.8 P4 fol. 43 Ὁ 16 LITURGY OF ALEXANDRIA. CODEX BOSSANENSIS. Kal μετὰ τὸν τρισάγιον, σφραγίζει ὁ ἱερεὺς τὸν λαόν, λέγων" Εἰρήνη πᾶσιν. "0 Aaós. Kai τῷ πνεύματί σου. Etra τὸ Πρόσχωμεν᾽ ὁ ᾿Απόστολοτ' ὁ πρό- λογος του ἀλληλούϊα. Οἱ διάκονοι κατὰ ῥητὸν λέγουσι" Κύριε €0X0- γήσον. Ὁ ἱερεὺς λέγει' O Κύριος εὐλογήσει καὶ συνδιακονήσει ὑμῖν τῇ αὐτοῦ χάριτι, νῦν καὶ ἀεί, καὶ eis τοὺς. Ὃ ἱερεὺς πρὸ τοῦ εὐαγγελίου βάλλει θυμίαμα, λέγων οὕτω: Θυμίαμα προσφέρομεν ἐνώπιον τῆς ἁγίας δόξης σου, ὁ Θεός, ὃ προσδεξάμενος εἷς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερόν σον θι- σιαστήριον, ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ ἁγίον cov ΤΙνεύματος, ὅτι εὐλογημένος ὑπάρχεις, καὶ σοὶ τὴν δόξαν ἀναπ. 'O διάκονος ὅτε μέλλει εἰπεῖν τὸ εὐαγγέλιον λέγει, Κύριε εὐλόγησον. Ὁ ἱερεύς. Ὁ Κύριος εὐλογήσει καὶ ἐνισχύ- σει, καὶ ἀκροατὰς ἡμᾶς ποιήσει τοῦ ἁγίου ab- τοῦ εὐαγγελίου, ὃ ὧν εὐλογητὸς Θεός, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὃ διάκονος. Στάθητε' ἀκούσωμεν τοῦ ἁγίου εὐαγγελίου. Ὁ ἱερεύς. Eloi πᾶσιν. Ὁ λαό. Καὶ τῷ πνεύματί σον. Kal λέγει τὸ εὐαγγέλιον. (1) Renaudot omitted τὸν. (2) D. εὐλογήσῃ, &c. (8) MB. προσφέρωμεν. (4) MS. ὁ : D omitted it. (5) D σὺ τὴν δόξαν ἀνάπεμψον. (6) D. εὐλογήσῃ, ko, LOTULUS VATICANUS, Box rou θυμιάματος. Ὁ @eds, ὁ προσδεξάμενος ‘ABSA τὰ δῶρα, Nee καὶ ᾿Αβραὰμ τὴν θυσίαν, ᾿Ααρὼν καὶ Ζαχαρίου τὸ θυμίαμα, οὕτως καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν πρόσδεξαι τὸ θυμίαμα τοῦτο, εἷς ὀσμὴν εὐωδίας καὶ εἰς ἄφεσιν τῶν ἁμαρτιῶν ἡμῶν καὶ παντὸς τοῦ λαοῦ σου" ὅτι εὐλογημένος ὑπάρχεις καὶ πρέπει σοι ἡ δόξα, τῷ llarpi καὶ τῷ Yip καὶ τῷ ἁγίῳ Πνεύματι νῦν. (a) τοῦ θυμιάματος seems to have boon added by a later hand. (Arabic, ‘‘Prayer of In- cense.") (a) p. 438 LITURGY OF ALEXANDRIA. 17 CANON UNIVERSALIS ZTHIOPUM. charum, Metropolitarum, Episcoporum, Sacerdotum et Diaconorum. Memento, Domine, etiam Regis nostri N. | Memento, Domine, patrum et fratrum nostrorum, qui dormierunt et quieverunt in fide orthodoxa. Memento, Domine, congregationis nos- irae et benedic iis qui in illa sunt usque in finem. Sacerdos. Adoremus Patrem, et Fili- um, οὐ Spiritum Sanctum, unum in Trini- tate, Et dicitur ter. * * * -Coadjutor Sacerdotis dicit. antequam legatur Epistola Pauli. + 0*3 Sacerdos ter tncensat Evangelium et func annuntiat illud populo dicens, Evangelium sanctum quod praedicavit aut annuntiavit N., verbum Filii Dei. Populus Gloria tibi sit semper Christe Domine et Deus noster...... Post lectionem Evangelii populus dicit, Cherubim et Seraphim sursum mittunt ei gloriam. Tune dicent. Sanctus, Sanctus, Sanc- tus Omnipotens : pleni sunt caeli et terra sanctitate gloriae ejus. Diaconus. Surgite ad orationem, LITURGIA COPTITARUM SANCTI BASILII. Memento, Domine, congregationum nostrarum et eis benedic: fac ut sint absque impedimento et perturbatione, ut celebremus eas juxta sanctam et beatam voluntatem tuam. Domos orationis, do- mos mundationis, domos sanctitatis, do- mos benedictionis concede ut illas pos- sideamus, Domine, nos et servi tui qui nobis usque in aeternum successuri sunt. Exsurge, Domine Deus, et dissipentur inimici tui, et fugiant a facie tua omnes qui oderunt nomen tuum sanctum, Et populus tuus fruatur benedictionibus millies millenis et decies millies millenis, perficiatque voluntatem tuam, per gra- tiam, clementiam, amoremque erga ho- mines Filii tui unigeniti Domini Dei et Salvatoris nostri Jesu Christi, per quem, etc. * * * d^ Oratio post Apostoli seu Pauline Epistole lectionem. * * * Oratio post Catholicon, * * * Oratio Actuum Apostolorum. * * * Oratio Evangelit Sancti. 3 p. 6 18 LITURGY OF ALEXASDRIA. CODEX ROSSANENSIS. '() διάκονοι τὴ» συνασττήν. 0 iepevs ὀξεύχετει. Tovs νυσοΐντως, Κύριε, τοῦ λαοῦ cow ἐπισκεψάμενος, ἐν Dias καὶ οἰκτιρμοῖς ἴα- σαι. τοὺς ἀτοδημήσαντας ἡμῶν ἀδελφούς, 4 μέλλοντας ἀποδημεῖν, ἐν παντὶ Tore κα- τευώδωσον, “ἕκαστον els τὸν καιρόν, Tots ἀγαθοὺς verovs κατάτεμψον éxi τοὺς χρύζοντας καὶ ἐπιδεομένους τόκους. Τὰ ποτάμια ὕδατα ἀνάγαγε ἐκὶ τὸ μέτρον αὐτῶν, κατὰ τὴν σὴν χάρων. Τοὺς καρποὺς τῆς γῆς αὔξησον εἷς σεέρμα καὶ «is θερισμόν. Τὴν βασιλείαν τοῦ δούλου cov, ὃν ἐδι- καίωσας βασιλεύειν ἐπὶ τῆς γῆς, ἐν εἰρήνη διαφύλαξον. Τὴν ταπεινὴν καὶ ἐλεεινὴν καὶ φιλό- xpurrov πόλιν ταύτην, ῥῦσαι αὑτήν, ὁ Θεός, ἀφ᾽ ἡμερῶν πονηρῶν, ἀπὸ λιμοῦ, λοιμοῦ, καὶ ἐπαναστάσεως ἐθνῶν, ὡς καὶ Νινευὶ τῆς πόλεως ἐφείσω’ ὅτι ἐλεήμων καὶ οἰκτίρμων εἶ, καὶ ἀμνησίκακος ἐπὶ κακίας ἀνθρώπων. σὺ διὰ τοῦ προφήτον σον ᾿Ησαΐον εἶπας, Ὑπερασπιῶ ὑπὲρ τῆς πύλεως ταύτης, TOU σῶσαι αὐτὴν Bc ἐμὲ καὶ διὰ Δαυεὶδ τὸν παῖδά pov, διὸ δεόμεθα καὶ παρακαλοῦμέν σε, φιλάνθρωπε, ἀγαθέ, ὑπεράσπισαι τῆς πόλεως ταύτης, διὰ τὸν μάρτυρα καὶ ebayye- λιστὴν Μύρκον, τὸν ὑποδείξαντα ἡμῖν ὁδὸν τῆς σωτηρίας, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σον Ylo), RÜTULUS VAYH ANTS. Καὶ μετὰ τὰ εἰαγγέμαν ὁ dues. Σοφία" ὀρθοὶ aruper. "O apes τὴν erxp- Toss voootvres, Κύριε, τοῦ λαοῦ cos ἐσισκεφάμενος ἐν ἐλέει καὶ οἰκτιρμοῖς ἴασαι. €rocTQUOP &rxüyrWF πᾶσαν νύσον καὶ Tacay €x atrww. Tois καρκοὺς τῆς γῆς, Κύριε, εὐλύγησον, αὔξησον, τελεσφόρησον, σώους καὶ ἀβλα- Τὴν βασιλείαν τοῦ δούλου σου, Ov προώ.- paras βασιλείειν exi τῆς γῆς, ἐν εἰρήνῃ καὶ ἀνδρίᾳ διαφύλαξον. Τὴν ταπεινὴν καὶ ἐλεεινὴν καὶ φιλόχρι- στον πόλιν ταύτην, ῥῦσαι αὑτήν, ὁ Θεός, ἀφ᾽ ἡμερῶν πονηρῶν, "Axo λιμοῦ, λοιμοῦ, σεισμοῦ, καταπο»- τισμοῦ, καὶ ἐπαναστάσεως ἐθνῶν, ὡς καὶ Νινευὶ τῆς πόλεως ἐφείσω" ὅτι ἐλεήμων καὶ οἰκτίρμων εἶ, καὶ ἀμνησίκακος ἐπὶ κακίας ἀνθρώπων. σὺ καὶ διὰ τοῦ προφήτου σου Ἦσαΐου εἶπας, Ὑπερασπιῶ τῆς πόλεως ταύ- τῆς, τοῦ σῶσαι αὐτὴν dc ἐμὲ καὶ διὰ Δαυεὶδ τὸν παῖδά μου. διὸ δεόμεθα καὶ παρακαλοῦ- μέν σε, φιλάνθρωπε, ἀγαθέ, ὑπεράσεισαι τῆς πόλεως ταύτης, διὰ τὸν μάρτυρα καὶ εὐαγγελιστὴν Μάρκον, τὸν ὑποδείξαντα ἡμῖν ὁδὸν σωτηρίας, χάριτι καὶ οἰκτιρμοῖς. (1) Thus in tho ΜΗ. D. prints thus: καὶ λέγει τὸ eb. ὁ διάκονος, τὴν συνάπτην ὁ l. ἐπεύχεται. (2) This is a rubrical dirootion affecting the next three petitions. Drouard and the rest havo printed it as part of the prayer. P. 494 LITURGY OF ALEXANDRIA. 19 CANON UNIVERSALIS XTHIOPUM. Sacerdos. Pax vobis omnibus. Iterum rogemus omnipotentem Dominum, Patrem Domini Dei et Salvatoris nostri Jesu Christi. Oramus et obsecramus bonita- tem tuam, Amator homiaum: memento, Domine, pacis Ecclesiae sanctaé, unicae, Catholicae et Apostolicae, (Diaconus. Orate pro hac Ecclesia Sancta, unica, Catholica et Apostolica, Orthodoxa, in Domino. Populus. Domine Deus noster, da no- bis pacem: Christe Rex noster, miserere nobis.) Sacerdos. Quae est ἃ finibus usque ad fines mundi, totius populi et totius gre- gis, benedicque illis: pacem de caelis mitte super omnes animas nostras; pacem vitae nostrae concede nobis benigne in ea, Be- nignus esto, Domine, Regi nostro Claudio, proceribus, judicibus, et exercitibus ejus, et circa nos congregatis, tam intra quam extra. Orna eos omni pace, Rex pacis: pacem da nobis, quia omnia nobis dedisti. Conserva nos, Domine, quia praeter te alium non novimys: nomen tuum sanc- tum pronunciamus et invocamus, ut vivat anima nostra in Spiritu Sancto, neque praevaleat mors peccati super nos servos tuos, et omnem populum tuum. LITUBGIA COPTITARUM RANOTI BASILIT. Oratio pro pace. Sacerdos. Iterum oremus Deum om- nipotentem, Patrem Domini Dei et Sal- vatoris nostri Jesu Christi. Rogamus et obsecramus bonitatem tuam, Amator ho- minum; memento, Domine, pacis unicae ilius tuae, sanctae, Catholicae et Apos- tolicae Ecclesiae, quae a finibus ad fines usque terrae diffunditur: omni populo et terris benedic. Pacem illam caelestem cordibus nostris immitte, sed et pacem istius vitae nobis benigne concede. Reges orthodoxos, exercitum, duces, consiliarios, vulgus promiscuum, et vici- nos nostros, ingressum et exitum nostrum omni pace exorna. O Rex pacis, da nobis pacem tuam, qui omnia dedisti nobis, Posside nos, Deus Salvator noster; nam praeter te alium non novimus, et nomen tuum sanctum invocamus, Vivantitaque animae nostrae per Spiritum tuum Sanc- tum, neque mors peccati dominetur super nos Servos tuos, nec Super omnem popu- lum tuum, Domine miserere. (1) In the margin, παρακαλοῦμέν σε φιλάνθρωπε, ἀγαθέ, κύριε. 3—2 p. 9 fol. 44 b (1) (2 fol. 45 20 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. ᾿Εκφώνω:. Av ov καὶ μεθ᾽ ov σοὶ ἡ δόξα καὶ τὸ κράτος, σὺν TQ Tr. Ὁ διάκονος. ἴΑρξαι. Καὶ λέγουσι τὸν στίχον. Ὁ διάκονος λέγει τὰς γ΄, Ὁ ἱερεὺς ἐπεύχεται. Δέσποτα Κύριε, ὁ Θεός, ὃ παντοκράτωρ, ὁ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δεόμεθα καὶ παρακαλοῦμέν σε, τὴν ἐξ οὐ- ρανοῦ εἰρήνην βράβευσον ταῖς ἁπάντων ἡμῶν καρδίαις" ἀλλὰ καὶ τοῦ βίου τούτου τὴν εἰρήνην ἡμῖν δώρησαι, τὸν ἁγιώτατον καὶ μακαριώτατον ἡμῶν Πάπαν τὸν Δ. καὶ τὸν ὁσιώτατον ἡμῶν ἐπίσκοπον τὸν Δ. συντηρῶν, συντήρησον ἡμῖν αὐτοὺς ἔτεσι πολλοῖς, χρόνοις εἰρηνικοῖς ἐκτελοῦντας τὴν ὑπὸ σοῦ ἐμπεπιστευμένην ἁγίαν ἀρχιε- ρωσύνην, κατὰ τὸ ἅγιον καὶ μακάριόν σου θέλημα, ὀρθοτομοῦντας τὸν λόγον τῆς ἀλη- θείας, σὺν πᾶσιν ὀρθοδόξοις ἐπισκόποις, πρεσβυτέροις, διακόνοις, ὑποδιακόνοις, ἀνα- γνώσταις, ψάλταις, σὺν παντὶ τῷ πληρώματι τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκ- κλησίας. τὰς ἐπισυναγωγὰς ἡμῶν, Κύριε, εὐλόγησον" δὸς αὐτὰς ἀκωλύτως καὶ ἀνεμπο- δίστως γενέσθαι κατὰ τὸ ἅγιόν aov θέλημα. bixovs εὐχῶν, οἴκους εὐλογιῶν, ἡμῖν τε καὶ τοῖς μεθ᾽ ἡμᾶς δούλοις σου, eis τὸν αἰῶνα δώρησαι. | ᾿Εξεγέρθητι, Κύριε, καὶ διασκορπισθή- τωσαν ol ἐχθροί cov φυγέτωσαν πάντες οἱ μισοῦντες τὸ ὄνομά σον τὸ ἅγιον. τὸν δὲ λαόν σον τὸν πιστὸν καὶ ὀρθόδοξον εὐλό- (1) D. for χρόνοις εἰρηνικοῖς had εἰρηνικῶς. (3) ΜΒ. ἐκτελούντων. ROTULUS VATICANUR. Ὅτι ἐλεήμων καὶ φιλάνθρωπος Θεὸς ὑπάρχεις. 'O διάκονος. Evtaoge of κατηχούμενοι. Ὁ ἱερεὺς ἐκφών. Ἵνα καὶ αὐτοὶ σὺν ἡμῖν δοξάζωσιν τὸν II. {0 ἀρχιδιάκονος. Προσεύξασθε ὑπὲρ τῆς εἰρήνης. Προσεύξασθε ὑπὲρ τοῦ ay. ὋὉ λαός. Ὃ διάκονος. “Ere καὶ ἔτι ἐν εἰρήνῃ. Ὃ ἱερεὺς τὴν εϑχήν.} Τὴν ἐξ οὐρανοῦ εἰρήνην βράβευσον ταῖς ἁπάντων ἡμῶν καρδίαις" ἀλλὰ καὶ τοῦ βίου τούτον τὴν εἰρήνην ἡμῖν δώρησαι. ὁσιώτατον ἀρχιερέα ἡμῶν Πάπαν τὸν A. συντηρῶν, συντήρησον ἡμῖν avroy ἔτεσιν πολλοῖς καὶ χρόνοις εἰρηνικοῖς" τὰς ἐπισννα- Κύριε ἐλέησον. ላ TOV γωγὰς ἡμῶν, Κύριε, εὐλόγησον. - Δὸς ἡμῖν αὐτὰς ἀκωλύτως καὶ ἀνεμπο- δίστως γενέσθαι κατὰ τὸ ἅγιον καὶ μακάριον σον θέλημα. ἐξεγέρθητι, Κύριε, καὶ δια- σκορπισθήτωσαν oi ἐχθροί σον" καὶ φυγέ- » ኣላ 3 6 ያ e ^ τωσαν eis τὰ ὀπίσω πάντες oi μισοῦντες τὸ ὄνομά cov τὸ ἅγιον. τὸν δὲ λαόν σου (a) The words in brackets appear to have been written by & later hand over an erasure. (b MS. σύὑντηρῶν σύντήϊρισον ἡμίν τε xal αὑτὸν" ἕτι σὺν πολ]λοὶς καὶ χρόνος ἐϊρηνικὴς ras ἐπὶ | συναγωγὰς ἡμῶν κύριε εὐλόγησον : | Δὸς ἡμῖν... (sic.) (a) () p. 14 LITURGY OF ALEXANDRIA. 2l CANON, UNIVERSALIS JETHIOPUM. ες -Oratio pro Pontificibus. - : Iterum deprecemur omnipotentem De- um, Patrem Domini Dei, et Salvatoris nostri Jesu Christi. Rogamus eb obsecra- mus bonitatem tuam, Amator hominum: memento, Domine, Patris nostri vene- randi Patriarchae nostri Abba Gabrielis : sanctique et beati Metropolitae nostri N.; (Diaeonus. Orate pro Pontificibus, Pa- triarcha nostro Abba N., Domino Archie- piscopo mágnae urbis Alexandriae, et Metropolita nostro Abba N., omnibusque Episcopis, Sacerdotibus et Diaconis Or- thodoxis.) - Sacerdos. Servans conserva eos nobis, &nnis multis diebusque tranquillis in justitia et pace: ut perficiant sacrificium quod illis commisisti cum ordine sacer- dotali, secundum voluntatem tuam sanc- tam et beatam : ut judicent in justitia et &equitate, et pascant populum tuum in justitia: omnes etiam Episcopos, Sacer- dotes et Diaconos Orthodoxos, omnesque pariter unius sanctae Ecclesiae A postoli- cae: orationesque quas faciunt pro nobis ét pro omni populo tuo suscipe ad altare tuum supernum, in odorem suavitatis: omnes hostes et adversarios eorum sub- jice et contere sub pedibus eorum ve- lociter: illos vero nobis conserva in justitia et pace in Ecclesia tua sancta. LITURGIA CQPTITARUM SANCTE BASILII. Rursus precamur te, Domine omnipo-. tens, Pater Domini Dei et Salvatoris nos- tri Jesu Christi: rogamus et obsecramus. bonitatem tuam, Ὁ Amator hominum; ., Memento, Domine, beati Patris nostri. et venerandi Archiepiscopi Papae N., ejusque in ministerio À postolico consortis. venerandi Patris Episcopi N.; custodi et. conserva nobis illos annia multis.et tran- quillis temporibus, üt opere impleant et perficiant .sanctitatem Episcopatus, quac ipsis a te concredita est, secundum vo- luntatem tuam sanctam et beatam ; ver- bumque veritatis recte dispensent, plebem tuam cum sanctitate et justitia regant, simul cum reliquis Episcopis Orthodoxis,- Hegumenis, Presbyteris, et Diaconis, om- nique plenitudine unicae tuae, unius; sanctae, Catholicae et Apostolicae Ec- clesiae. Da nobis et ipsis pacem et salutem in omni loco, precesque omnes, quas fundunt pro nobis et omni populo tuo, ad te suscipe, ut etiam eas quae a nobis pro ipsis fiunt, | Hic Sacerdos semel adolet incensum, dicens ea quae supra declarata sunt: quod si socium Sacerdotem habuerit, id ipsius vice faciet. Super altare tuum sanctum, spirituale, caeleste, ut etiam thuris odoramenta: universos eorum hostes visibiles et in- visibiles contere et deprime sub vestigiis eorum velociter : eos autem in pace ac jus- titia custodi in Ecclesia tua sancta, Do- mine miserere. ' ) a) 22 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. γήσον' ποίησον αὐτοὺς εἷς χιλιάδας καὶ μνριάδας, καὶ μὴ κατισχύσῃ θάνατος dpap- vias καθ᾽ ἡμῶν, μηδὲ κατὰ παντὸς τοῦ λαοῦ σον" χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Ὑἱοῦ, . ᾿Ἐκφώνω:. Ae οὗ καὶ μεθ᾽ οὗ σοὶ 9) δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου ΠΙνεύματι. "0 Aaós. ᾿Αμήν. “0 lepeós, Ἑϊρήνη πᾶσιν. Ὁ λαός. Kai τῷ πνεύματί σου. Ὁ διάκονοι. Βλέκετε μή ws τῶν κατη- Χονμένων. Kal γάλλουσιν. Οἱ τὰ χερουβὶμ μνστικῶς. Ὃ lepevs βάλλει θυμίαμα εἰς τὴν εἴσοδον, καὶ εὔχεται. Κύριε ὁ Θεὸς ἡμῶν, ὃ πάντων ἀπροσδεὴς καὶ δεσπόζων πάσης κτίσεως, πρόσδεξαι τὸ θυμίαμα τοῦτο, ἐξ ἀναξίον χειρὸς προσῷε- ρόμενον, καὶ τῆς παρὰ σοῦ εὐλογίας πάντας ἡμᾶς ἀξίωσον. σὺ γὰρ εἶ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν καὶ τὴν εὖχα- ριστίαν ἀναπέμπομεν. Kal εἰσέρχονται τὰ ἅγια els τὸ θυσιαστήριον. (1) D. αὐτὸν. . (2) Dr Neale Kal ψάλλουσιν τὸν χερουβικόν which he printed at length thus: Οἱ rà χερουβὶμ vores εἰκονίζοντες, καὶ τῇ ζωοποιῷ Τριάδι τὸν φρισάγιον ὕμνον ἄδοντες, πᾶσαν τὴν βιωτικὴν dro- θῴώμεθα μέριμναν, ὧς τὸν Βασιλέα τῶν ὅλων ὑπο- δεξάμενοι ταῖς ἀγγελικαῖς ἀοράτως δορυφορούμενον Tate, ἀλληλούϊα. (8) D. εἰς τὸ εἴσοδον, Renaudot els τὸ εἰσόδιον. (4) D. omitted καὶ τὴν εὐχαριστίαν». ROTULUS VATICANUS. τὸν πιστὸν ποίησον ἐπ᾽ εὐλογίαις χιλίας χιλιάδας καὶ μυρίας μυριάδας, ποιοῦντας τὸ θέλημά σον τὸ ἅγιον" χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ. [0 ἱερεὺς ἐκφών.} Ὅπως ὑπὸ τὸ κράτος σου πάντοτε φυ- λαττ. Ὁ ἀρχιδιάκονος. Βλέπετε μή τις τῶν κατη- χουμένων. Ὃ ἱερεὺς εὔχεται - 3. τοῦ χερουβικοῦ. Ὁ G«ós, ὁ παντοκράτωρ, ὁ μεγαλώνυμος Κύριος, ὁ δοὺς ἡμῖν εἴσοδον εἷς τὰ ἅγια τῶν ἁγίων διὰ τῆς ἐπιδημίας τοῦ μονογενοῦς σου Υἱοῦ, Κυρίον δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν {Τὰς θύρας, ὑποδιάκονε.} Ἰησοῦ Χριστοῦ, ἱκετεύομεν καὶ παρακαλοῦμεν τὴν σὴν ἀγαθότητα, ἐπειδὴ ἔμφοβοί ἐσμεν καὶ ἔντρομοι μέλλοντες παρίστασθαι τῷ φοβερῷ καὶ ἐνδόξῳ σον θυσιαστηρίῳ, ἐξα- πόστειλον ἐφ᾽ ἡμᾶς τὴν χάριν τοῦ παναγίου σον Πνεύματος, καὶ ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα καὶ τὰ πνεύματα, ἵνα ἐν καθαρᾷ καρδίᾳ προσενέγκωμέν σοι δῶρα, δόματα, καρπώματα, els ἄφεσιν τῶν here ρων ἁμαρτημάτων καὶ ἱλασμὸν παντὸς τοῦ λαοῦ ov’ χάριτι καὶ οἰκτιρμοῖς. Kal μετὰ τὸ τεθῆναι τὰ ἅγια Bupa λέγει à διάκονος (a) These words are added in the margin. (b) These words seem to have been written on an erasure. They extend into the margin. p.1 P. 485 LITURGY OF ALEXANDRIA. 23 CANON UNIVERSALIS ZETHIOPUM. Oratio pro congregatione. Iterum — deprecemur — omnipotentem Deum, Patrem Domini Dei et Salvatoris nostri Jesu Christi Rogamus et ob secramus bonitatem tuam, Amator homi- num: memento, Domine, congregationis nostrae, et benedic illis qui in ea sunt. Diaconus. Orate pro hac Ecclesia sancta et congregatione nostra quae in ea est. [The following is brought forward for comparison, See too p. 17 above. Sacerdos. Fac ut congregationes nos- trae sint nobis absque impedimento et intermissione; fiantque per voluntatem tuam sanctam et beatam domus orationis, domus puritatis, domus benedictionis. Benigne concede illas nobis servis tuis, et ills qui post nos venturi sunt, usque in saeculum. Exsurge, Domine Deus noster, et dissipentur inimici tui, et fugiant & facie tua omnes qui oderunt nomen tuum sanctum et benedictum. Plebesque tuae benedictae sint benedictionibus millenis et decies millies millenis, ut faciant omnem voluntatem tuam, per gratiam, misericor- diam, et amorem erga homines unigeniti Filii tui, Domini Dei et Salvatoris nostri Jesu Christi, per quem tibi, et cum eo, et cum Spiritu Sancto sit gloria et im- perium, nunc et semper, et in saecula saeculorum. Amen. | LITURGIA COPTITARUM SANCTI BARILIL, Pro congregatione. 4 Iterum etiam oramus te, Deus omni- potens, Pater Domini Dei et Salvatoris nostri Jesu Christi: petimus et obsecra- mus bonitatem tuam, O Amator homi- num; memento, Domine, congregationum nostrarum, et benedic illis, Da ut sint nobis absque turbatione et impedimento, ut eas celebremus secundum voluntatem tuam sanctam et beatam. Domos ora tionis, domos benedictionis, domos sancti- tatis concede nobis in illis esse, Domine, et servis tuis qui post nos in saeculum usque futuri sunt, Cultum idolorum ab omni orbe procul remove, Satanam et omnem virtutem ejus contere. * » * Exsurge, Domine Deus, dissipentur omnes inimici tui, et fugiant a facie tua omnes qui oderunt nomen sanctum tuum ; Conversus ad Occidentem, Sacerdotes Dia- conos et populum incensabit. Et populus tuus millies millenis bene- dictionibus et decem millies millibus cumulatus adimpleat omnes voluntates luas ; Tum conversus ad Orientem dicet Per gratiam, clementiam et amorem erga homines Filii tui unigeniti, Domini Dei et Salvatoris nostri Jesu Christi, etc. pi Bh 24 LITCTRGY OF ALEXAS DEIA. ἀξίωσαν ἡμᾶς τῆς φυβερᾶς ἱερωσίνης, καὶ προσάγαγε ἡμᾶς τῷ τιμίῳ σον θυσιαστηρίῳ, μετὰ πάσης σινειδήσεως eyab7s καὶ abo- ρισον ἡμῶν τὰς καρδίας axo zarros podvo- pov πᾶσαν αἴσθησιν πονηρὰν ἐκδίωξον ad ἡμῶν, éyiurow τὸν νοῦν καὶ τὴν ψυχήν καὶ δὺς ἡμῖν τὴν τῶν ἀγίων πατέρων ἡμῶν ἐκιτελεῖν λατρείαν, μετὰ φόβου σου, ἐξι- λασκομένοις τὸ πρόσωτόν σου διὰ παντός. σὺ yap εἶ ὁ εἰλυγῶν καὶ ἁγιάζων τὰ σύρ- wayra, καὶ σοὶ τὴν δόξαν καὶ τὴν εἶχα- ριστίαν ἀναπέμπομεν, Ὁ διάκονοι, ᾿Ασπάσασθε ἀλλήλους. “0 ἱερεὺς εὐχὴν τοῦ ἀσπτασμοῦ. Δέσποτα Κύριε παντοκράτωρ, οὐρανόθεν ἀτίβλεψον ἐπὶ τὴν ἐκκλησίαν σου, καὶ ἐπὶ wáyra τὸν λαόν σου, καὶ πᾶν τὸ ποίμνιόν σον’ καὶ σῶσον πάντας ἡμᾶς τοὺς ἀναξίους δυύλους σον, τὰ θρέμματα τῆς σῆς ἀγέλης" καὶ δώρησαι ἡμῖν τὴν σὴν εἰρήνην καὶ τὴν σὴν ἀγάπην καὶ τὴν σὴν βοήθειαν" καὶ κατά- πέμψον ἡμῖν τὴν δωρεὰν τοῦ παναγίου σου Πνεύματος, ὅπως ἐν καθαρᾷ καρδίᾳ καὶ συν- εἰδήσει ἀγαθῇ ἁἀσπασώμεθα ἀλλήλους ἐν φιλήματι ἁγίῳ, μὴ ἐν δόλῳ, μὴ ἐν ὑπο- κρίσει, μὴ τὴν τοῦ ἀλλοτρίον κεκτημένοι προαίρεσιν ἀλλὰ ἅμωμον καὶ ἄσπιλον, ἐν ἑνὶ πνεύματι, ἐν τῷ συνδέσμῳ τῆς εἰρήνης καὶ τῆς ἀγάπης, ly σῶμα καὶ ἣν πνεῦμα, (1) D. $ofepas σου ἱερωσύνηι. (2) D. εὔχεται τὸν ἀσπασμόν. (8) ΜΗ, σαντι τῷ ποιμνίῳ. (4) D. omitted μὴ ἐν δόλῳ. BOTULTS VYATICARUS. ID e τὴν δέ α a. Ὃ ἱερεῖς ἐεφών. "0 ἱερες. Ἐρήνη ra. "0 διάκονος. ᾿Αγατήσωμεν ἀλλήλους, *O iepeis εὐχὴν τοῦ ἀσπασμοῖ, ἐκφών. Δέσκοτα Κύριε παντοκράτωρ, οὐρανόθεν L4 ቁ * 4 2 ° »ν 8 ἐκίβλεψον éxi τὴν ἐκκλησίαν cov, καὶ ext πάντα τὸν λαὸν σου, καὶ πᾶν τὸ ποίμνιόν σου, καὶ σῶσον πάντας ἡμᾶς τοὺς ἀναξίους δούλους σου, τὰ θρέμματα τῆς σῆς ἀγέλης" καὶ δώρησαι ἡμῖν τὴν σὴν εἰρήνην καὶ τὴν σὴν ἀγάπην καὶ τὴν σὴν βοήθειαν, καὶ κατάπεμψον ἡμῖν τὴν δωρεὰν τοῦ ἁγίου σου Πνεύματος, ὅπως ἐν καθαρᾷ καρδίᾳ καὶ συνειδήσει ἀγαθῇ ἀσπασώμεθα ἀλλή- λους ἐν φιλήματι ἁγίῳ, Kal εὐθὺς ὁ ἀσπασμός. Kal μετὰ τὸν ἀσπασμὸν [λέγει ὃ ἱερεὺς τὴν αὖ- τὴν καὶ els τὴν πρώτην εἴσοδον). Μὴ ἐν δόλῳ, μὴ ἐν ὑποκρίσει, μὴ τὴν τοῦ ἀλλοτρίου κεκτημένοι προαίρεσιν ἀλλὰ ἅμωμον καὶ ἄσπιλον ἐν ἑνὶ πνεύματι, ἐν τῷ συνδέσμῳ τῆς εἰρήνης καὶ τῆς ἀγάπης, tv σῶμα καὶ ἕν πνεῦμα, ἐν μιᾷ πίστει, καθὼς (a) MS. seems to add ὁ διάκονος νῦν. (b) These words apparently by the more recent hand. p. 16 (α) e) LITURGY OF ALEXANDRIA. 25 CANON UNIVERSALIS ATHIOPUM. LITURGIA COPTITABUM SANCTI BASILII, [The following prayer is brought up for comparison with the Greek : Oratio Pacis Jacobi Apostoli. Sacerdos. Deus, omnium Domine, dignos effice hac salute nos peccatores indignissimos, ut ab omni labe omnique hypocrisi purgemur, amplectamurque invicem in osculo sancto ; et unum corpus 4 p. 13 iy M L/TTRCYT OF rLZZIXDEFE COL BOSSES. ἂν yah, ra, obs mu. decoys & pu Liat. tig eoram. tye, neg eve TES- peo 4 he «ἄς oy Bano “ὦ ἀτέραντην ory pr, ἂν Xgorsio "ypys τῇ Kop spans, pt bh ብገኝ &. Kies 5 nt se pier ur pit Tyvrdégerm τῷ ἐνίρατί om μήτ ty Aeipebs dc τῶν xe ur eli ir τῶν dgusgradém «25 τὸ trope préosio "v0 θονιαντήρων, ἐς SB nies, d iy πσαντὶς τοῦ hee σις. ὅτε wn spina πάσα in, τιμή, Spanier, κα εὐχαριστία, τῷ Rayos καὶ τῷ Yeap καὶ γῷ iy Meck yar, vow καὶ. Καὶ pera τὸν pee ὁ διάξονοτ' Besos φέρειν sata τρύπονς στάθητε. "bys pHi τοίη lores καὶ τά ποτήρια de geo à Nurrebe «ls ἔνα Baw, ὦ aves, “Emi προσευχὴν στάθητε, Ὁ bmi, Finn] πῶσ, Ὁ διάκονοι, [᾿Προσεύξασθε ὑπὲρ τῶν προσ- φερόντων, "Ὁ pets Ayes εὐχὴν τῇν προθέσεων, Δέσποτα Ino Χριστέ, Kvpu, ὁ συνάν- apxo$ Λόγοι τοῦ dvdpyov ἸΙατρὸς καὶ τοῦ ἁγίων Πνεύματος, Ó μέγαᾳ ἀρχιερεύς, ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβὰς καὶ ἀναγαγὼν ἐκ φθυρᾶᾳ τὴν ζωὴν ἡμῶν, ὁ δοὺς ἑαντὸν ἀμνὸν ἄμωμον ὑπὶρ τῆν τοῦ κοσμοῦ ζωῆς, δεόμεθα καὶ παρακαλοῦμέν σε, Kip φιλανθρωπε, ἐπίφανυν τὸ πρόσωπόν σον ἐπὶ τὸν dprov (1) D. and the rest eóvapxor. eps am quamus qu HZaxenurrx sur. rc — χέριν 728 Gun oe Πσεύματος zuwTOrt pur KR. 4L EL εἷς TIES Ex τέσσ. Ὁ aes ξωρώ MeyeArvare τὸν Kzpeow σὶν ἐμοί. Ὃ Aes. Jlrcspa ἅγιον ἐκελεέσεται €z% σε καὶ 2, "δά > ἔσει σε "0 λαός. ሓም. Tov Πατρὸς καὶ rov Yios καὶ τοῦ ἁγίον IIrergaros viv. Ὃ peices. ΤΠ ροσφερειν κατὰ τ. "0 λαός. Παωστείω εἰς. (a) This soems to have been added. p. 485 LITURGY OF ALEXANDRIA. 27 CANON UNIVERSALIS ZETHIOPUM, Populus. Benedic congregationi nos- trae, et conserva eam in pace: mozque di- cunt Symbolum fidei. Diaconws. ln sapientia Dei, dicite Symbolum fidei et canite. Credimus in unum Deum, Patrem Om- nipotentem, Factorem caeli et terrae, visi- bilium et invisibilium. Credimus etiam in unum Dominum Jesum Christum, Filium Patris unicum: qui erat cum eo antequam crearetur mundus: Lumen de Lumine, Deum de Deo vero: genitum non factum, aequalem Patri secundum divinitatem suam : per quem omnia facta sunt, et sine ipso factum est nihil quid- quam, in caelo et in terra, Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto, et ex Maria Virgine sancta, et homo factus est, Crucifixus est tempore Pontii Pilati, passus, mor- tuus, et sepultus est. Et resurrexit & mortuis tertia die, sicut scriptum erat in sacris scripturis: ascendit cum gloria in caelos, sedetque ad dexteram Patris sui; iterumque venturus est cum gloria judi- caturus vivos et mortuos, cujus regmi non erit finis. Credimus etiam in Spiri- tum Sanctum, Dominum et Vivificantem, qui ex Patre procedit: quem adoramus et glorificamus cum Patre et Filio: qui locutus est per Prophetas Credimus etiam in unam sanctam Ecclesiam, Catho- licam et Apostolicam, Credimus unum Baptisma in remissionem peccatorum: et LITURGIA COPTITARUM SANCTI BASILII. unusque spiritus efficiamur in vinculo caritatis et pacis Domini nostri Jesu Christi, cum quo benedictus es et cum Spiritu tuo Vivificante tibique Consub- stantiali, nunc et semper et in omnia saecula saeculorum, Amen.] Populus dicet Symbolum fidei Orthodoxae. Adolebit Sacerdos ter incensum ad Orientem, dabitque thuribulum illi qui deferre solet; tum dicent Symbolum : quo tempore lavabit Sacerdos ter manus suas, et antequam eas abstergat, convertetur ad populum, educetque manus ez aqua coram eo, et a sordibus diligenter purgabit. Post recitationem Symboli dicet. Pax om- nibus. Respondebitque populus. Et cum spiritu tuo. Oratio Pacis Jacobi Apostoli. Sacerdos. Deus, omnium Domine [as on p. 25]. [The Coptic S. Basil proceeds, Renau- dot, p. 12: Diaconus. Accedite, adstate, O viri, cum tremore et ad orientem aspicite. Attendamus. Populus. Misericordia, pax et sacri- ficium laudis. Or, apparently tn Greek. Προσφέρειν κατὰ τρόπον στάθητε. Eis ἀνατολὰς βλέπετε. Πρόσχωμεν. Ἔλεος εἰρήνης, θυσία αἰνέσεως. Ὁ Κύριος μετὰ πάντων ὑμῶν. Καὶ μετὰ τοῦ πνεύματός σου. "Avo ἡμῶν τὰς καρδίας. 4—2 p. 11 p. 13 fol. 27 Ὁ () 98 CODEX ROSSANENSIS. τοῦτον καὶ ἐπὶ τὰ ποτήρια ταῦτα, ἃ ἡ rar ayia τράπεζα ὑποδέχεται, δι᾽ ἀγγελικῆς λει- τουργίας καὶ ἀρχαγγελικῆς χοροστασίας καὶ ἱερατικῆς ἱερουργίας, els σὴν δόξαν καὶ ava- καινισμὸν τῶν ἡμετερῶν ψυχῶν, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Yioü, δι οὗ καὶ μεθ᾽ οὗ σοὶ [Ὁ] δόξα καὶ τὸ κράτος. Kal ὅταν λέγῃ ὁ λαός, Καὶ σαρκωθέντα ἐκ Πινεύματος ἁγίον, ποιεῖ σταυρόν" Καὶ σταυρωθέντα ὑπὲρ ἡμῶν, ----καὶ πάλιν σφραγίζει" Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον. Ὁμοίως καὶ μετὰ τὴν πίστιν σφραγίζει ὃ ἱερεὺς τὸν λαόν, ἐκφωνῶν Ὁ Κύριος μετὰ πάντων. Ὁ λαός. Καὶ μετὰ τοῦ πνεύματός σον. Ὁ ἱερεύς. "Avo ἡμῶν τὰς καρδίας. "0 λαός, Ἔχομεν πρὸς τὸν Κύριον. Ὁ ἱερεύς. Ἐὐχαριστήσωμεν τῷ Κυρίῳ. Ὃ λαός. ἴΑξιον καὶ δίκαιον. Ὃ διάκονος. Πετάσατε. "O ἱερεὺς ἄρχεται τῆς ἀναφορᾶς. ᾿Αληθῶς γὰρ ἄξιόν ἐστιν καὶ δίκαιον, ὅσιόν τε καὶ πρέπον, καὶ ταῖς ἡμετέραις ψυχαῖς ἐπωφελές, ὁ "Qv, Δέσποτα Κύριε Θεέ, Πάτερ παντοκράτωρ, σὲ αἰνεῖν, σὲ (1) Both M88. have ἔχωμεν. LITURGY OF ALEXANDRIA. ROTULUS VATIOANUS. Ὃ ἀρχιδιάκονος. μετὰ. Ὁ ἱερεὺς ἐκφών. Ἢ χάρις τοῦ Κυρίον ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγαπὴ τοῦ Θεοῦ καὶ llarpós, καὶ ἡ Στώμεν καλῶς" στώμεν κοινωνία καὶ 1 δωρέα τοῦ ἁγίον Πνεύματος εἴη μετὰ πάντων. "Avo σχῶμεν τὰς καρδίας. Ὁ λαός, Ἔχομεν π. Εὐχαριστήσωμεν τῷ Κυρίῳ. ᾿ Ὁ λαός, "A£tov καὶ δ. Ὁ ἱερεὺς εὖχ. ᾿Αληθῶς ἀξιόν ἐστιν, καὶ ταῖς ἡμετέραις ψυχαῖς, 6 Ὧν, Δέσποτα Κύριε Θεέ, Πάτερ παντοκράτωρ, σὲ αἰνεῖν, σὲ ὑμνεῖν, σὲ εὐλο- γεῖν, σὲ προσκυνεῖν, σοὶ ἀνθομολογεῖσθαι (2) D. omitted πετάσατε, marking the omission thus * * *. In the margin of his translation he noted *Fortà. Stemus decenter." omitted the ὁ διάκονος. Renaudot simply printed ὁ διάκονος * * *. Dr Neale (3) This is in the margin. (3) p. 18 LITURGY OF ALEXANDRIA. 29 CANON UNIVERSALIS Z:THIOPUM. expectamus resurrectionem mortuorum, et vitam venturam in saeculum. Amen. Sacerdos. Fac ut, &c. [as on p. 23} LITURGIA COPTITARUM SANCTI BASILII, Ἔχομεν πρὸς τὸν Κύριον. Εὐχαριστήσωμεν τὸν Κύριον. "Αξιον καὶ δίκαιον. The Vere dignum resembles in some degree the Greek S. Basil. Tho re- mainder of this Liturgy is unlike the Greek “ S. Mark," but the Coptic 8. Cyril has strong resemblance to “8, Mark." The translation which I follow will be found in Renaudot 1., p. 39, &c.] LITURGIA COPTITARUM SANCTI CYRILLI. Anaphora S. Cyrilli. Dominus vobiscum, Et cum spiritu tuo, Sursum corda. Habemus ad Dominum. Gratias agamus Domino. Dignum et justum est. Sacerdos. Populus. Sacerdos. Populus. Sacerdos. Populus. Sacerdos. tu vere dignus es: justum et sanctum, conveniens et necessarium animabus Dignum et justum est, quia corporibus spiritibusque nostris, aeterne Domine, Domine Deus Pater omnipotens, semper et in omni loco dominationis tuae, ut laudem te, psallam tibi, benedicam tibi, serviam tibi, adorem te, gratias agam tibi, celebrem te et confitear tibi die ac nocte, labiis indesinentibus, corde nun- quam silenti, et laude non interrupta. Tu creasti caelos et quae in caelis sunt, terram et omnia quae in ea sunt, maria, flumina, fontes, et paludes, et quaecum- p. 40 fol. 48 b LITURGY OF CUDBK BOSSANENSIS. wA σοὶ εὐχαριστεῖν, σοὶ ἀνθομολογεῖ- e. νύκτωρ T€ καὶ καθ᾽ ἡμέραν ἀκατα- que ria, καὶ ἀσιγήτοις χείλεσι καὶ ὡσιωπήτῳ καρδίᾳ σοὶ τῷ ποιήσαντι τὸν edpardy καὶ τὰ ἐν τῷ οὐρανῷ, γῆν καὶ τὰ ἐν ey γὰ θαλάσσας, πηγάς, ποταμούς, λίμνας, cai ura τὰ ἐν αὐτοῖς" σοὶ τῷ ποιήσαντι τὸν ἄνθρωπον xar ἰδίαν εἰκόνα καὶ καθ᾽ ὁμοίωσιν, ᾧ καὶ ἐχαρίσω τὴν ἐν παραδείσῳ φρνφήν᾽ παραβάντα δὲ αὐτὸν οὐχ ὑπερεῖδες, οὐδὲ ἐγκατέλιπες, ἀγαθέ, ἀλλὰ πάλιν ave- καλέσω διὰ νόμου, ἐπαιδαγώγησας διὰ προ- φητών, ἀνέπλασας καὶ ἀνεκαίνισας διὰ τοῦ φρικτοῦ καὶ ζωοποιοῦ καὶ οὐρανίου vor ρίον rovrov' πάντα δὲ ἐποίησας διὰ τῆς σῆς σοφίας, τοῦ φωτὸς τοῦ ἀληθινοῦ, τοῦ μονο- γενοῦς cov Ὑἱοῦ, τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ" δι οὗ σοὶ σὺν αὐτῷ καὶ ἁγίῳ Πνεύματι εὐχαριστοῦντες προσφέρομεν τὴν λογικὴν καὶ ἀναίμακτον λατρείαν ταύτην, ἣν προσφέρει σοι, Κύριε, πάντα τὰ ἔθνη ἀπὸ ἀνατολῶν ἡλίον καὶ μέχρι δυσμῶν, ἀπὸ ἄρκτον καὶ μεσημβρίας" ὅτι μέγα τὸ ὄνομά σου ἐν πᾶσι τοῖς ἔθνεσι, καὶ ἐν παντὶ Tory θυμίαμα προσφέρεται τῷ ὀνόματι τῷ ἁγίῳ σου καὶ θυσία καθαρά, ἐπιθυσία καὶ προσφορα. Καὶ δεόμεθα καὶ παρακαλοῦμέν σε, φιλ- ἄνθρωπε, ἀγαθέ, μνήσθητι, Κύριε, τῆς ἁγίας καὶ μόνης καθολικῆς καὶ ἀποστολικῆς ἐκκλήη- σίας, τῆς ἀπὸ γῆς περάτων μέχρι τῶν περά- των αὐτῆς, πάντων τῶν λαῶν καὶ πάντων τῶν (1) The punctuation here seems to be deter- mined by a corresponding passage in tho Liturgy of S. James. (2) D. omitted καθαρά, ἐπιθνυσία. ALEXANDRIA. ROTULUS VATICANUS. νύκτωρ T€ καὶ μεθ᾽ ἡμέρας ἀκαταπαύστῳ στόματι καὶ ἀσιγήτοις χείλεσιν καὶ ἀσιω- πήτῳ καρδίᾳ" σοὶ τῷ ποιήσαντι τὸν οὐρανόν, γῆν καὶ τὰ ἐν τῇ γῇ, θαλάσσας, πηγάς, ποταμούς, λίμνας, καὶ πάντα τὰ ἐν αὐτοῖς" σοὶ τῷ ποιήσαντι τὸν ἄνθρωπον Kar’ ἰδίαν εἰκόνα καὶ καθ᾽ ὁμοίωσιν, ᾧ καὶ ἐχαρίσω τὴν ἐν παραδείσῳ τρυφήν' παραβάντα δὲ αὐτὸν οὐχ ὑπερεῖδες, οὐδὲ ἐγκατέλιπες, ἀγαθέ, ἀλλὰ πάλιν ἀνεκαλέσω διὰ νόμοι, ἐπαιδαγώγησας διὰ προφητῶν, ἀνέπλασας καὶ ἀνεκαίνισας διὰ τοῦ φοβεραῦ καὶ φρικτοῦ καὶ ζωοποιοῦ καὶ οὐρανίου τούτου μυστηρίου" πάντα δὲ ταῦτα ἐποίησας διὰ τῆς σῆς σοφίας, τοῦ φωτὸς τοῦ ἀληθινοῦ, τοῦ μονογενοῦς σου Υἱοῦ, τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ" c οὗ σὺν αὐτῷ καὶ ἁγίῳ Πνεύματι εὐχαριστοῦντες προσφέρο- μέν σοι τὴν λογικὴν καὶ ἀναίμακτον λατρείαν ταύτην, ἣν προσφέρει σοι, Κύριε, πάντα τὰ ἔθνη τῶν πιστῶν ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν, ἀπὸ ἄρκτου καὶ μέχρι μεσημβρίας" ὅτι μέγα τὸ ὄνομά σον ἐν πᾶσι τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυμίαμα προσφέρεται τῷ ὀνόματι σον τῷ ἁγίῳ καὶ θυσία καθαρά, ἐπι- θυσία καὶ προσφορά. διὸ δεόμεθα καὶ πα- ρακαλοῦμέν σε, φιλάνθρωπε, ἀγαθέ, Κύριε ὁ Θεὸς ἡμῶν, μνήσθητι, Κύριε, τῆς ἁγίας σου καὶ μόνης καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, τῆς ἀπὸ γῆς περάτων μέχρι τῶν περάτων αὐτῆς, καὶ πάντων τῶν λαῶν, καὶ (a) A single Arabic word “incense” inter. lined. (b) In the margin, in Arabic, "" Remember thy servant Joseph." (a) ወ) p. 20 LITURGY OF ALEXANDRIA. 31 CANON UNIVERSALIS ATHIOPUM, LITURGIA COPTIT. SANCTI CYRILLI. que in eis sunt, Tu creasti hominem ad imaginem et similitudinem tuam, et om- nia creasti in Sapientia tua, in Lumine tuo vero, unigenito Filio tuo, Domino, Deo, Salvatore et Rege nostro Jesu Christo: propter quod gratias agimus tibi οὐ offerimus tibi, eique simul et Spiritui Sancto, Trinitati Sanctae, Con- substantiali et Indivisae, hoc sacrificium rationabile et hoc ministerium incruen- tum, quod offerunt tibi omnes populi ab ortu solis usque ad occasum, a septen- trione ad austrum; quia nomen tuum, . Domine, magnum est in omnibus genti- bus et in omni loco offerunt incensum nomini tuo sancto, et sacrificium purum, simul cum hoc sacrificio et hac oblatione. Sacerdos accipit thuribulum et adolet incensum. Domine miserere. Rogamus et ob- secramus bonitatem tuam, Amator homi- num. Memento, Domine, pacis unius, unicae, sanctae, Catholicae, et Aposto- licae Ecclesiae, (Diaconus. Orate pro pace unius, sanctae, Catholicae et Apostolicae Ec- clesiae, pro salute populorum, et securi- tate cujuscumque loci, et ut dimittantur nobis peccata nostra.) Sacerdos. quae est a finibus ad fines terrae, etc. ut in Missa Basil. (1) I conceive that this means the Greek 8. Basil, The words in the Greek B. Mark aro almost the same, p. 40 n) fol. 48 (1) foL 48 b 30 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. ὑμνεῖν, σοὶ εὐχαριστεῖν, σοὶ ἀνθομολογεῖ- σθαι νύκτωρ τε καὶ καθ᾽ ἡμέραν ἀκατα- παύστῳ στύματι καὶ ἀσιγήτοις χείλεσι καὶ ἀσιωπήτῳ καρδίᾳ' σοὶ τῷ ποιήσαντι τὸν 3 4 ላ ላ ^ 3 ^ ^ ላ A] ovpayoy καὶ τὰ ἐν τῷ οὐρανῷ, γῆν καὶ Ta ἐν τῇ γῇ, θαλάσσας, πηγάς, ποταμούς, λίμνας, καὶ πάντα τὰ ἐν αὐτοῖς" σοὶ τῷ ποιήσαντι τὸν ἄνθρωπον xar ἰδίαν εἰκόνα καὶ καθ᾽ ὁμοίωσιν, ᾧ καὶ ἐχαρίσω τὴν ἐν παραδείσῳ τρυφήν᾽ παραβάντα δὲ αὐτὸν οὐχ ὑπερεῖδες, οὐδὲ ἐγκατέλιπες, ἀγαθέ, ἀλλὰ πάλιν ave- καλέσω διὰ νόμου, ἐπαιδαγώγησας διὰ προ- ^ ኔ » b] 9 , ኢ ^ φητῶν, ἀνέπλασας kai ἀνεκαίνισας διὰ TOU φρικτοῦ καὶ ζωοποιοῦ καὶ οὐρανίου μνστη- , , e , 1 [4 ὃ Mj ^ ^ piov rovrov' πάντα δὲ ἐποίησας δια τῆς σῆς σοφίας, τοῦ φωτὸς τοῦ ἀληθινοῦ, τοῦ μονο- γενοῦς σον Yioü, τοῦ Kupiou καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ" δι οὗ σοὶ σὺν αὐτῷ καὶ ἁγίῳ Πνεύματι εὐχαριστοῦντες , 4 M bj ቅ , προσφέρομεν τὴν λογικὴν καὶ αναίμακτον λατρείαν ταύτην, ἣν προσφέρει σοι, Κύριε, , 4 Ν Β a 9 ^ δ ^ M πάντα τὰ ἔθνη ἀπὸ ανατολῶν ἡλίου καὶ μέχρι δυσμῶν, ἀπὸ ἄρκτου καὶ μεσημβρίας" ὅτι μέγα τὸ ὄνομά σον ἐν πᾶσι τοῖς ἔθνεσι, \ 3 M , , , ^ καὶ ἐν παντὶ τόπῳ θυμίαμα προσφέρεται τῷ ὀνόματι τῷ ἁγίῳ σου καὶ θυσία καθαρα, ἐπιθυσία καὶ προσφορά.. Καὶ δεόμεθα καὶ παρακαλοῦμέν σε, φιλ- ἄνθρωπε, ἀγαθέ, μνήσθητι, Κύριε, τῆς ἁγίας καὶ μόνης καθολικῆς καὶ ἀποστολικῆς ἐκκλη- σίας, τῆς ἀπὸ γῆς περάτων μέχρι τῶν περά- των αὐτῆς, πάντων τῶν λαῶν καὶ πάντων τών (1) The punctuation here seems to bo deter. mined by a corresponding passage in the Liturgy of B. James. (2) D. omitted καθαρά, ἐπιθυσία. ROTULUS VATICANUS. νύκτωρ T€ kal μεθ᾽ ἡμέρας ἀκαταπαύστῳ στόματι καὶ ἀσιγήτοις χείλεσιν καὶ ἀσιω- πήτῳ καρδίᾳ" σοὶ τῷ ποιήσαντι τὸν οὐρανόν, γῆν καὶ τὰ ἐν τῇ γῇ» θαλάσσας, πηγάς, ποταμούς, λίμνας, καὶ πάντα τὰ ἐν αὐτοῖς" σοὶ τῷ ποιήσαντι τὸν ἄνθρωπον κατ᾽ ἰδίαν εἰκόνα καὶ καθ᾽ ὁμοίωσιν, ᾧ καὶ ἐχαρίσω τὴν ἐν παραδείσῳ τρνφήν' παραβάντα δὲ αὐτὸν οὐχ ὑπερεῖδες, οὐδὲ ἐγκατέλιπες, ἀγαθέ, ἀλλὰ πάλιν ἀνεκαλέσω διὰ νόμοι, ἐπαιδαγώγησας διὰ προφητῶν, ἀνέπλασας καὶ ἀνεκαίνισας διὰ τοῦ φοβεροῦ καὶ φρικτοῦ καὶ ζωοποιοῦ καὶ οὐρανίου τούτον μυστηρίου" πάντα δὲ ταῦτα ἐποίησας διὰ τῆς σῆς σοφίας, τοῦ φωτὸς τοῦ ἀληθινοῦ, τοῦ μονογενοῦς σον Υἱοῦ, τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ" 9t οὗ σὺν αὐτῷ καὶ ἁγίῳ Πνεύματι εὐχαριστοῦντες προσφέρο- μέν σοι τὴν λογικὴν καὶ ἀναίμακτον λατρείαν ταύτην, ἣν προσφέρει σοι, Κύριε, πάντα τὰ ἔθνη τῶν πιστῶν ἀπὸ ἀνατολῶν ἡλίον μέχρι δυσμῶν, ἀπὸ ἄρκτου καὶ μέχρι μεσημβρίας" ὅτι μέγα τὸ ὄνομά σον ἐν πᾶσι τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυμίαμα προσφέρεται τῷ ὀνόματι σον τῷ ἁγίῳ καὶ θυσία καθαρά, émt- θυσία καὶ προσφορά. διὸ δεόμεθα καὶ πα- ρακαλοῦμέν σε, φιλάνθρωπε, ἀγαθέ, Κύριε ὁ Θεὸς ἡμῶν, μνήσθητι, Κύριε, τῆς ἁγίας σου καὶ μόνης καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, τῆς ἀπὸ γῆς περάτων μέχρι τῶν περάτων αὐτῆς, καὶ πάντων τῶν λαῶν, καὶ (a) A single Arabic word “incense” inter. lined. (^) In the margin, in Arabic, '' Remember thy servant Joseph." p. 19 (a) ወ) p. 20 LITURGY OF ALEXANDRIA. 31 CANON UNIVERSALIS JZETHIOPUM,. LITURGIA COPTIT. SANCTI CYRILLI. que in eis sunt, Tu creasti hominem ad imaginem et similitudinem tuam, et om- nia creasti in Sapientia tua, in Lumine tuo vero, unigenito Filio tuo, Domino, Deo, Salvatore et Rege nostro Jesu Christo: propter quod gratias agimus tibi et offerimus tibi, eique simul et Spiritui Sancto, Trinitati Sanctae, Con- substantiali et Indivisae, hoc sacrificium rationabile et hoc ministerium incruen- tum, quod offerunt tibi omnes populi ab ortu solis usque ad occasum, a septen- irione ad austrum; quia nomen tuum, . Domine, magnum est in omnibus genti- bus et in omni loco offerunt incensum nomini tuo sancto, et sacrificium purum, gimul cum hoc sacrificio et hac oblatione, Sacerdos accipit thuribulum et adolet $ncensum. Domine miserere. Rogamus et ob- secramus bonitatem tuam, Amator homi- num. Memento, Domine, pacis unius, unicae, sanctae, Catholicae, et Aposto- licae Ecclesiae, (Diaconus. Orate pro pace unius, sanctae, Catholicae et Apostolicae Ec- clesiae, pro salute populorum, et securi- tate cujuscumque loci, et ut dimittantur nobis peccata nostra.) Sacerdos. quae est a finibus ad fines terrae, etc. ut in Missa Basilü. (1) I conceive that this means the Greek 8. Basil, The words in the Greek 8. Mark aro almost the same, p. 40 n) () fol. 49 (2) 32 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. ποιμνίων σου. τὴν ἐξ οὐρανοῦ εἰρήνην βρά- βευσον ταῖς ἁπάντων ἡμῶν καρδίαις" ἀλλὰ καὶ τοῦ βίου τούτον τὴν εἰρήνην ἡμῖν δώ- ρῆσαι. ἄρχοντας, βουλάς, δήμους, γειτονίας, εἰσό- 4 ያ A] , ኣ τὸν βασιλέα, τὰ στρατιωτικά, τοὺς δους καὶ ἐξόδους ἡμῶν, ἐν πάσῃ εἰρήνῃ κατα- κόσμησον. Βασιλεῦ τῆς εἰρήνης, τὴν σὴν ei. ρήνην δὸς ἡμῖν" ἐν ὁμονοίᾳ καὶ ἀγάπῃ κτῆσαι ἡμᾶς, ὁ Θεός" ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν" τὸ ὄνομά cov ὀνομάζομεν" ζωοποίησον τὰς ἁπάντων ἡμῶν ψυχάς, καὶ μὴ κατισχύσει θάνατος ἁμαρτίας καθ᾽ ἡμῶν, μηδὲ κατὰ παν- τὸς τοῦ λαοῦ σου. τοὺς νοσοῦντας, Κύριε, τοῦ λαοῦ gov ἐπισκεψάμενος, ἐν ἐλέει καὶ οἰκτιρμοῖς ἴασαι. ἀπόστησον am αὐτῶν καὶ ἀφ᾽ ἡμῶν πᾶσαν νόσον καὶ μαλακίαν" τὸ πνεῦμα τῆς ἀσθενείας ἐξέλασον ar τοὺς ἐν μακροῖς ἀῤῥωστήμασι προκατακειμένους ἐξανάστησον. τοὺς ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμένους ἴασαι. ቁይ ^ αντων. τοὺς ἐν φυλακαῖς, 3} ἐν μετάλλοις, ἢ δίκαις, 3] καταδίκαις, 7) ἐν ἐξορίαις, 7) πικρᾷ δου- λεί, ἣ φόροις κατεχομένους πάντας ἐλέ. Moov, πάντας ἐλευθέρωσον" ὅτι σὺ ὁ Θεὸς to dog ἡμῶν, ὁ λύων τοὺς πεπεδημένους, ὁ ἀνορθῶν (1) Ren., &o., read τὴν βίου. (2) D. and tho rest read ἐξάλωσον. (3) D. omitted τοὺς before πεπεδημένους. ROTULUS VATICANUS. πάντων τῶν ποιμνίων σου. τὴν ἐξ οὐρανοῦ εἰρήνην βράβευσον ταῖς ἁπάντων ἡμῶν καρ- Bias" ἀλλὰ καὶ τοῦ βίου τούτου τὴν εἰρήνην ἡμῖν δώρησαι. τὸν βασιλέα, τὰ στρατιω- τικά, τοὺς ἄρχοντας, βουλάς, δήμους, γει- τονίας ἡμῶν, εἰσόδους καὶ ἐξόδους ἡμῶν, ἐν πάσῃ εἰρήνῃ κατακόσμησον. Ὁ ἱερεύς. Βασιλεῦ τῆς εἰρήνης, iT. Κύ- pte ἐλέησον I".) καὶ πληροῖ μυστική. (sic) τὴν σὴν εἰρήνην δὸς ἡμῖν, πάντα γὰρ ἀπέδωκας ἡμῖν κτῆσαι ἡμᾶς, ὁ Θεός, ἐν ὁμονοίᾳ καὶ ἀγάπῃ" ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν" τὸ ὄνομά cov ὀνομάζομεν' ζωοποίησον τὰς ἁπάντων καρδίας, καὶ μὴ κατισχύσει θάνατος dpap- τίας xa’ ἡμῶν, μηδὲ κατὰ παντὸς τοῦ λαοῦ σου. Τοὺς νοσοῦντας, Κύριε, τοῦ λαοῦ σον Ὁ λαός. ᾿Ἑπισκέψαι καὶ ἴασαι, Κύριε" ἐπισκεψάμενος ἐν ἐλέει καὶ οἰκτιρμοῖς v » , ክ 9 9 e^ A1 9,9 @ ^ ἰασαι. αποστῆσον απ GUTOV Kat Gp ἡμῶν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν' τὸ πνεῦμα τοὺς ἐν μακροῖς ἀῤῥωστήμασιν προκατακειμένους ἐξανάστησον. τοὺς ὑπὸ. πνευμάτων ἀκα- τῆς ἀσθενείας ἐξέλασον ἀπ᾽ αὐτῶν. θάρτων ἐνοχλουμένους ἴασαι. τοὺς ἐν φυ- λακαῖς, 3) μετάλλοις, ἣ δίκαις, ἣ καταδίκαις, “a 3 πικρᾷ Sovdrcig, ἣ φόροις κατεχομένους πάντας ἐλέησον, πάντας ἐλευ- ἡ ἐν ἐξορίαις, θέρωσον" ὅτι σὺ εἶ ὁ Θεὸς ἡμῶν, ὃ λύων τοὺς πεπεδημένους, ὁ ἀνορθῶν τοὺς κατεῤῥαγ- (a) Arabic note =, apparently, “ soft voices,” The words written in the brackets are ap- parently more recent. (b) This line in the margin. . (a) e LITURGY OF ALEXANDRIA. 33 CANON UNIVERSALIS XZTHIOPUM. LITURGIA COPTIT. SANCTI CYRILLL 6) 91 LITURGY OF CODEX ROSSANENSIS. τοὺς κατεῤῥαγμένους, ἢ ἐλπὶς τῶν ἀπελ- πισμένων, ἡ βοήθεια τῶν ἀβοηθήτων, ἡ ἀνάστασις τῶν πεπτωκότων, ὁ λιμὴν τῶν χειμαζομένων, ὁ ἔκδικος τῶν καταπονουμέ- voy* πάσῃ ψυχῇ χριστιανῇ θλιβομένῃ καὶ περιεχομένῃ δὸς ἔλεος, δὸς ἄνεσιν, δὸς ἀνά- Wve. M , L 4 4 M , ψυχὴν νόσους ἴασαι, τὰς σωματικὰς acÓe- ኣ ἀλλὰ wai ἡμῶν, Κύριε, τὰς κατὰ veias θεράπευσον, ἰατρὲ ψυχῶν καὶ σωμά- [4 , , ፆ ላ των. ἐπίσκοπε #aons σαρκός, ἐπίσκεψαι καὶ ἴασαι ἡμᾶς διὰ τοῦ σωτηρίον σον. τοὺς ε , “a ἀποδημήσαντας ἡμῶν ἀδελφούς, 7) μέλλοντας ἀποδημεῖν, ἐν παντὶ τόπῳ κατευόδωσον, εἴτε a γῆς, ἢ ποταμῶν, ἢ λιμνῶν, ἢ ὁδοιποριῶν, ἢ οἱουδήποτε τρόπον τὴν πορείαν ποιοῦντας, πάντας πανταχοῦ ἀποκατάστησον εἰς λιμένα evo 9 de , , . , እ ላ tov, eis λιμένα σωτήριον" σύμπλους καὶ συνοδοιπόρος αὐτῶν γενέσθαι καταξίωσον" , » ^ > 9 3 ^ ’ , ἀπόδος τοῖς οἰκείοις αὐτῶν, χαίροντας χαΐ- ρουσιν, ὑγιαίνοντας ὑγιαίνουσιν' ἀλλὰ καὶ ἡμῶν, Κύριε, τὴν παρεπιδημίαν τὴν ἐν τῷ ^ b] βίῳ τούτῳ ἀβλαβῆ καὶ ἀχείμαστον μέχρι τέλους διαφύλαξον. τοὺς ὑετοὺς ἀγαθοὺς , , ላ Mj , b] πλουσίως κατάπεμψον ἐπὶ rovs χρήζοντας καὶ ἐπιδεομένους τόπους" εὔφρανον καὶ ἀνακαΐ. γισον τῇ καταβάσει αὐτῶν τὸ πρόσωπον τῆς γῆς, ἵνα ἐν ταῖς σταγόσιν αὐτῆς εὐφρανθή- Ly la ላ , @ , » σεται ἀνατέλλουσα. τὰ ποτάμια ὕδατα avá- b] ላ w , 3 ^ w Jaye ἐπὶ To ἴδιον μέτρον αὐτῶν" evdpavov καὶ ἀνακαίνισον τῇ ἀναβάσει αὑτῶν τὸ , ^ ^ ኣ Ν 3 ^ πρόσωπον τῆς γῆς. τοὺς avAaxas αὐτῆς 4 ^ μέθυσον πλήθυνον τὰ γεννήματα αὐτῆς. (1) D. read ἐπὶ τοὺς δεομένους. (2) Dr Neale read εὐφρανθῇ. ALEXANDRIA. ROTULUS VATICANUR. μένους, ἡ ἐλπὶς τῶν ἀπελπισμένων, ἡ Bo ? ^ θεια τῶν ἀβοηθήτων, y ἀνάστασις τῶν πεπτωκότων. ἀλλὰ καὶ ἡμῖν, Κύριε ὁ Θεός, ἰσχὺν καὶ δύναμιν παρασχεῖν ἀξίω- σον. {0 διάκονος. ᾿Επιστρέψατε εἷς ἀνατολάς.) Τοὺς ἀποδημήσαντας ἡμῶν ἀδελφούς, 3} μέλλοντας ἀποδημεῖν, ἐν παντὶ τόπῳ κατευό- δωσον, ἀλλὰ καὶ ἡμῖν, Δέσποτα Κύριε, τὴν παρεπιδημίαν τὴν ἐν τῷ βίῳ τούτῳ ἀβλαβῆ καὶ ἀχείμαστον καὶ ἀτάραχον διαφύλαξον. 'O ἀρχιδιάκονος. Π͵ροσεύξασθε ὑπὲρ τῶν ἀγαθῶν ὑετῶν. {0 ἱερεὺς εὔχ. μυστικώς.} Τοὺς ἀγαθοὺς ὑετοὺς κατάπεμψον ἐπὶ τοὺς χρήζοντας καὶ ἐπιδεομένους τόπους" εὔφρανον καὶ ἀνακαίνισον τὸ πρόσωπον τῆς γῆς" τοὺς αὔλακας αὐτῆς μέθυσον" πλήθυνον τὰ γεννήματα αὐτῆς, ἵνα ἐν ταῖς σταγόσιν αὐτῆς εὐφρανθήσεται ἀνατέλλουσα. Ὁ διάκονος, exes.) Μὴ μνησθῇς Κύριε ἀνομιῶν ἡμῶν ἀρ- χαίων, καὶ ταχὺ προκαταλαβέτωσαν ἡμᾶς oi Κλίωωμεν yovv. [Ὁ ἱερεὺς οἰκτιρμοί. Ὃ διάκονος. ἐκφών. (a) This has been added in the margin. (b) An Arabic note. (c) Added in the margin. (d) Apparently added. There is also an Arabic note. Κύριε ἐλέησον I". Ὁ ἱερεὺς p. 23 (3) e) (d) p. 23 LITURGY OF ALEXANDRIA. 35 CANON UNIVERSALIS ZTHIOPUM, LITURGIA COPTIT. SANCTI BASILII, [Tempore Nili exundationis et pluviae dicetur. p. Memento, Domine, aquarum fluminis et benedic illis, augens illas juxta mensuram guam. Tempore sementis dicetur a prima Paophi ad primam Daini. Memento, Domine, seminum plantarumque, ut crescant et multiplicentur. Ab Epiphania ad primam ejusdem mensis. Memento, Domine, aéris caeli et fructuum terrae, eisque benedic, Memento, Domine, salutis loci hujus sancti tui, omniumque 1oco- rum et Monasteriorum sanctorum, patrum noetrorum Orthodoxorum. Memento, Domine, salutis hominum et animalium. Memento, Domine, servi tui Regis terrae nostrae, atque illum in pace et dignitate conserva. Memento, Domine, patrum fratrumque nostrorum, qui obdormierunt quieveruntque in fide Orthodoxa. Memento, Domine, sacrificiorum oblationum- que, et iis retribue mercedem qui has tili oblationes obtulerunt, easque ad te suscipe. Memento, Domine, captivorum qui in servi- . tutem abducti sunt, reducque captivitatem eorum, Memento, Domine, eorum qui calami- tatibus et angustiis opprimuntur. Memento, Domine, Catechumenorum populi tui, miserere eorum, confirma eos in fide tua, et reliquias omnes cultus idolorum aufer ab eorum cordi- bus: legem tuam, timorem tuum, praecepta tua, veritates tuas et mandata tua statue in cordibus eorum : da illis firmam cognitionem verbi quo per catechesin instituti sunt: utque n9 statuto tempore digni evadant lavacro regene- rationis in remissionem peccatorum suorum, praepara eos habitaculum Spiritui Sancto tuo per gratiam.] 6) (1) These prayers are found in the Coptic Saint Basil. They are introduced there after the reading of the Gospel (p. 15, above). 5—2 90 CODEX ROSSANENSIS. τοὺς καρποὺς τῆς γῆς, Κύριε, εὐλόγησον, fol. δ" σώους καὶ ἀκεραίους ἡμῖν διατήρησον᾽ πα- (1) ράστησον ἡμῖν αὐτοὺς eis σπέρμα καὶ εἰς θερισμόν' ἵνα ἐν ταῖς σταγόσιν αὐτῆς ev- 'φρανθήσεται ἀνατέλλουσα, εὐλόγησον καὶ νῦν, Κύριε, τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς (1) This clause (repeated in the MS., ap- parently by mistake) is omitted in D. LITURGY OF ALEXANDRIA. ROTULUS VATICANUS. . Εὐλόγησον καὶ νῦν, Κύριε, τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου. Ὁ λαός. ᾿Αμήν. Τ'. Ὁ ἀρχιδιάκονος. ἸΤροσεύξασθε ὑπὲρ ἀγαθῶν ὑετῶν. Ὁ λαός, Κύριε ἐλέησον. I”. K μηνὶ ᾿Απριλλίῳ εὖχ. λεγ. ‘O ἱερεὺς μυστικῶς. Τοὺς καρποὺς τῆς γῆς, Κύριε, εὐλόγησον" ows καὶ ἀβλαβεῖς ἡμῖν αὐτοὺς διαφύλαξον. εὔφρανον καὶ ἀνακαίνισον τὸ πρόσωπον τῆς γῆς. τοὺς avAaxas αὐτῆς μέθυσον, πλήθυνον τὰ γεννήματα αὐτῆς, ἵνα ἐν ταῖς σταγόσιν αὐτῆς εὐφρανθήσεται ἀνατέλλουσα. Ὁ ἱερεὺς ἐκφών. Εὐλόγησον καὶ viv, Κύριε, τὸν στέφανον τοῦ ἐνιαντοῦ. Ὁ λαός. ᾿Αμήν. Μηνὶ 'Iovr(q. Ὁ ἀρχιδιάκονος. ἸΙροσεύξασθε ὑπὲρ ἀναβά- σεως τῶν ποταμίων ὑδάτων. Κύριε ἐλέησον. Ὁ ἱερεὺς τὴν εὐχὴν μυστικῶς. Τὰ ποτάμια ὕδατα ἀνάγαγε ἐπὶ τὸ μέτρον αὐτῶν κατὰ τὴν σὴν χρηστότητα" εὔφρανον τῇ ἀναβάσει αὐτῶν τὸ πρόσωπον τῆς γῆς. τοὺς αὕλακας αὐτῆς μέθυσον, πλήθυνον τὰ γεννήματα αὐτῆς, ἵνα ἐν ταῖς σταγόσιν αὖ- τῆς εὐφρανθήσεται ἀνατέλλουσα. Ὁ ἱερεὺς ἐκφών. Ἑλόγησον καὶ viv, Kv- pie, τὸν στέφανον τοῦ ἐνιαυτοῦ Ὁ λαός. ᾿Αμήν. I”, (a) An Arabic note, ** harvest." the rubrics seem to have been added. (b An Arabio note, ''Nile rising.” See previous note. Several of ©) LITURGY OF ALEXANDRIA 97 CANON UNIVERSALIS ZETHIOPUM, LITURGIA COPTIT. SANCTI BASILII. [Dicet in tempore exundationis Nili a duo- decima Baini ad nonam Paophi. Dignare, Domine, implere aquas fluminum hoo anno, et illis benedicere. Tempore sementis, nempe a decima Paophi ad vigesimam Tybi. Memento, Domine, seminis herbarum, et viroris agri hoc anno : fac ut crescant, quantum fieri potest, per gratiam tuam. Laetifica faciem terrae, ut appareat foecunditas ejus, et fructus ipsius multiplicentur: praepara ei se- mentem et messem: vitam nostram prout expedit guberna: benedio coronae anni per benignitatem tuam, propter egenos populi tui, propter viduas et orphanos, propter peregrinos et necessitatem patientes, et propter nos omnea. . qui in te confidimus et nomen sanctum tuum ardenter quaerimus ; quia oculi omnium in te sperant, quod in tempore suo sis ipsis bonum largiturus, Age nobiscum juxta bonitatem tuam, tu qui das escam omni carni: implo corda nostra laetitia et suavitate, ut nobis semper in omnibus rebus suppetant necessaria, et abundemus in omni opere bono.] (1) The above are also from the Coptio Saint Basil. Renaudot, p. 16. They occur after the words of Institution. u) a) fol. δὶ (3) (4) 38 LITURGY OF CODEX ROSSANENSIS. χρηστότητός cov, διὰ τοὺς πτωχοὺς ToU λαοῦ cov, διὰ τὴν χήραν καὶ διὰ τὸν ὀρφα- γόν, διὰ τὸν ξένον καὶ διὰ τὸν προσήλυτον, δὲ ἡμᾶς πάντας τοὺς ἐλπίζοντας ἐπὶ σὲ καὶ ἐπικαλουμένους τὸ ὄνομά σον τὸ ἅγιον. of γὰρ ὀφθαλμοὶ πάντων εἷς σε ἐλπίζουσιν, καὶ σὺ δίδως τὴν τροφὴν αὐτῶν ἐν εὗκαι- Pit ὁ διδοὺς τροφὴν πάσῃ σαρκί, πλή- ρωσον χαρᾶς καὶ εὐφροσύνης τὰς καρδίας ἡμῶν, ἵνα πάντοτε πᾶσαν αὐτάρκειαν ἔχον- τες περισσεύωμεν «is πᾶν ἔργον ἀγαθὸν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Βασιλεῦ τῶν βασιλευόντων καὶ Κύριε τῶν κυριευ- όντων, τὴν βασιλείαν τοῦ δούλον cov τοῦ ὀρθοδόξου καὶ φιλοχρίστου ἡμῶν βασιλέως, ὅν ἐδικαίωσας βασιλεύειν ἐπὶ τῆς γῆς, ἐν εἰρήνῃ καὶ ἀνδρείᾳ καὶ δικαιοσύνῃ διαφύ- Aafov. καθυπόταξον αὐτῷ, ὃ Θεύς, πάντα ἐχθρὸν καὶ πολέμιον, ἐνφύλιόν τε καὶ ἀλ- λόφυλον' ἐπιλαβοῦ ὅπλον καὶ θυραίον, καὶ ἀνάστηθι εἷς τὴν βοήθειαν αὐτοῦ" καὶ ἔκχεον ῥομφαίαν καὶ σύγκλεισον ἐξ ἐναντίας τῶν καταδιωκόντων αὐτόν' ἐπισκίασον ἐπὶ τὴν κεφαλὴν αὐτοῦ ἐν ἡμέρᾳ πολέμου" κάθισον ἐκ τῆς ὀσφύος αὐτοῦ ἐπὶ τὸν θρόνον αὐτοῦ. λάλησον εἰς τὴν καρδίαν αὐτοῦ ἀγαθὰ ὑπὲρ τῆς ἁγίας σου καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας καὶ παντὸς τοῦ φιλοχρίστου λαοῦ, ἵνα καὶ ἡμεῖς ἐν τῇ γαληνότητι αὐτοῦ yjpe- (1) D. omitted τὸν ξένον καὶ. (9) Ὁ. omitted διαφύλαξον. καθυπόταξον αὐτῷ, and thus occasioned confusion. (3) MS. σύγκλισον. (4) D. again omitted ἐπὶ τὸν θρόνον αὐτοῦ. λάλησον els τὴν καρδίαν αὐτοῦ with the same result. ALEXANDRIA. ROTULUS VATICANUS. Εὐχήν. Διὰ τοὺς πτωχοὺς τοῦ λαοῦ σου, διὰ τὴν χήραν καὶ τὸν ὀρφανόν, διὰ τὸν ξένον καὶ τὸν προσήλντον, δι ἡμᾶς πάντας τοὺς ἐλπίζοντας καὶ ἐπικαλουμένους τὸ ὄνομά σον τὸ ἅγιον. οἱ γὰρ ὀφθαλμοὶ πάντων εἴς σε ἐλπίζουσιν, καὶ σὺ δίδως τὴν τροφὴν αὐτῶν ἐν eixaipig. ὁ διδοὺς τροφὴν πάσῃ σαρκί, πλήρωσον χαρᾶς καὶ εὐφροσύνης τὰς καρδίας ἡμῶν, ἵνα πάντοτε πᾶσαν avrap- κειαν σχόντες περισσεύωμεν eis πᾶν ἔργον ἀγαθὸν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Ὁ ἱερεὺς ἐκφών. Τὴν βασιλείαν τοῦ δού- λου σον {0 λαός. Δόξα τῷ Barat} τοῦ evce- βεστάτον ἡμῶν βασιλέως, dv ἐδικαίωσας βασιλεύειν ἐπὶ τῆς γῆς, ἐν εἰρήνῃ καὶ ἀνδρίᾳ καὶ γαληνότητι διαφύλαξον. καθνπόταξον αὐτῷ, ὁ Θεός, πάντα ἐχθρὸν καὶ πολέμιον, ἐμφύλιόν τε καὶ ἀλλόφυλον᾽ ἐπιλαβοῦ ὅτ- λου καὶ θυρεοῦ, καὶ ἀνάστηθι εἰς τὴν βοή- θειαν αὑτοῦ" ἔκχεον ῥομφαίαν καὶ σύγκλεισον ἐξ ἐναντίας τῶν διωκόντων avrov: ἐπισκίασον ἐπὶ τὴν κεφαλὴν αὐτοῦ ἐν ἡμέρᾳ πολέμου" κάθισον ἐκ τῆς ὀσφύος αὐτοῦ ἐπὶ τὸν θρόνον αὐτοῦ λάλησον eis τὴν καρδίαν αὐτοῦ ἀγαθὰ ὑπὲρ τῆς ἁγίας μόνης καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας καὶ παντὸς τοῦ φιλο- χρίστον λαοῦ, ἵνα καὶ ἡμεῖς ἐν τῇ γαληνότητι (a) Arabic note: “ raising of voice." (b) Added in the margin. (c) MS. γαλῆν | ὁ τάτην éxy διάφύλαξον. (d) ΜΒ. ἐμφυλὶῶν re καὶ ἀλλ | οφυλὸν. (e) The reader must here have gone to the verso of the M8. p. 25 CANON UNIVERSALIS Z:THIOPUM. LITURGY OF ALEXANDRIA. 39 LITURGIA COPTIT. SANCTI OYRILLI. Domine miserere. Infirmos populi tui Bana. Diaconus. Orate pro patribus et fra- tribus nostris. Sacerdos, Visita eos in misericordia. Et perficitur ex oratione incensi diluculo diei. Patres fratresque nostros peregre pro- fectos. Diaconus. Oruate pro patribus fratri- ' busque nostris peregre profectis. Sacerdos. Et pro illis qui designa- verunt ad quemcumque locum proficisci, etc. Perficitur ex eadem oratione incensi, Serenum et salubrem praesta, Domine, atrem caeli, et fructibus terrae benedic, Diaconus. Orate pro aére caeli et fructibus. Sacerdos. Fac ut crescant juxta vir- tutem suam, etc, ut in Missa Basilii. Domine, miserere Regis terrae, famuli tui. JDtaconus. Orate ut Christus Deus noster, etc. | Sacerdos. Conserva illum in pace et justitia et potentia, ut subjiciantur illi omnes barbari, et gentes quae bella volunt: da nobis bonorum affluentiam : loquere ad cor ejus pro pace unicae tuae Catholicae et Apostolicae Ecclesiae : fac αὖ cogitet ea quae pacis sunt erga nos et erga nomen tuum sanctum, ut vitam tranquillam et placidam ducamus, atque P. 49 qa) fol. δ Ὁ fol. 53 40 | LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. pov καὶ ἡσύχιον βίον διάγωμεν, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι τῇ eis σε κατα- ληφθώμεν. κεκοιμημένων πατέρων τε καὶ ἀδελφῶν τὰς τῶν ἐν πίστει Χριστοῦ προ- ψυχὰς ἀνάπαυσον, Κύριε ὁ Θεὸς ἡμῶν, μνησθεὶς τῶν ax’ αἰῶνος poraropov, πατέ- ρων, πατριαρχῶν, προφητῶν, ἀποστόλων, μαρτύρων, ὁμολογητῶν, ἐπισκόπων, ὁσίων, δικαίων, παντὸς πνεύματος 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 ὁδὸν σωτηρίας. Χαῖρε κεχαριτωμένη, 0. Κύριος μετά σου" εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου, ὅτι ἔτεκες σωτῆρα τῶν ψυχῶν ἡμῶν. | ᾿Εκφώως, "EGupéros τῆς παναγίας, ἀχράν- του, εὐλογημένης δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας. Ὁ διάκονος, Κύριε, εὐλόγησον. Ὁ ἱερεύς. Ὃ Κύριος εὐλογήσει σε τῇ αὐτοῦ χάριτι, νῦν καὶ ἀεί, καὶ εἰς. *O διάκονος τὰ δίπτυχα τῶν κεκοιμημένων. Ὁ δὲ ἱερεὺς κλιγόμενος ἐπεύχεται. Καὶ τούτων πάντων τὰς ψυχὰς ἀνάπαυσον, Δέσποτα Κύριε ὁ Θεὸς ἡμῶν, ἐν ταῖς τῶν ἁγίων σον σκηναῖς, ἐν τῇ βασιλείᾳ σου, (1) MB. τῆς εἴς ce καταλίφθωμεν. D. omitted the words. (See above, p. 6.) ROTULUS VATICANUS, 3 αὐτοῦ ἥρεμον καὶ ἡσύχιον βίον διάγωμεν, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι τῇ εἴς σε κατα- ληφθώμεν. Ὃ ἱερεύς. Tov ἐν πίστει Χριστοῦ (Ὁ λαός. Τὰς ψυχὰς ἀνάπαυσον.) προκεκοιμημένων πατέρων τε καὶ ἀδελφῶν ἡμῶν τὰς ψυχὰς ἀνάπαυσον, Κύριε ὁ Θεὸς ἡμῶν. Μνήσθητι, Κύριε, τῶν ἁγίων ax’ αἰῶνος προπατόρων, πατέρων, πατριαρχῶν, προ- φητῶν, ἀποστόλων, μαρτύρων, ὁμολογη- τῶν, διδασκάλων, ἐπισκόπων, ὁσίων, δικαίων, παντὸς πνεύματος ἐν πίστει τετελειωμένων" καὶ ὧν éy τῇ σήμερον ἡμέρᾳ τὴν ὑπόμνησιν ποιούμεθα καὶ τοῦ ἁγίου πατρὸς ἡμῶν Μάρκον τοῦ ἀποστόλον καὶ εὐαγγελιστοῦ, τοῦ ὑποδείξαντος ἡμῖν ὁδὸν σωτηρίας. Μνήσθητι, Κύριε, τῆς ἀρχαγγελικῆς φωνῆς ἐπιλεγούσης, *O ἱερεύς, Χαῖρε κεχαριτωμένη, Μαρία, ὁ Κύριος μετά σον’ εὐλογημένη σὺ ἐν γυναι- ξίν, καὶ εὐλογημένος 6 καρπὸς. Ὁ ἱερεὺς ἐκφών. ᾿Εξαιρέτως τῆς παναγίας, ἀχράντον, ὑπερευλογημένης δεσποίνης ἡμῶν. Κύριε, εὐλόγησον. Ὁ ἱερεύς. Ἢ χάρις τοῦ παναγίου Πνεύ- ματος μετὰ πάντων ἡμῶν, ἀδελφοί, ᾿Αμήν. *O διάκονος τὰ δίπτυχα. *O ἱερεὺς eux. Καὶ τούτων καὶ πάντων τὰς ψυχὰς ἀνά- παυσον, Δέσποτα Κύριε ὁ Θεὸς ἡμῶν, ἐν ταῖς τῶν ἁγίων σκηναῖς, ἐν τῇ βασιλείᾳ (a) MB. τῇ εἰσσαὶ κατὰ | λήφθομεν. (b) Added in the margin. (c) The MS. seems to have ὁ ἱερεύς, ΟΣ ol...... Then an Arabic note, ‘* The priest blesses.” (a) (5) p. 3T (c LITURGY OF ALEXANDRIA. 41 CANON UNIVERSALIS ΣΦ THIOPUM. LITURGIA COPTIT. SANCTI CYRILLI. in omni pietate et honestate confirmati inveniamur apud te. Domine miserere, Patribus, fratri- busque nostris, qui obdormierunt et quorum animas suscepisti, quietem prae- sta. Memento etiam omnium sanctorum qui ἃ saeculo tibi placuerunt, Patrum nostrorum sanctorum, Patriarcharum, Prophetarum, Apostolorum, Evangelis- tarum, Martyrum, Confessorum, Prae- dicatorum, et omnium spirituum jus- torum qui in fide perfecti fuerunt, prae- cipue autem sanctae gloriosissimae, Deiparae, semper "Virginis, purae et illibatae sanctae Mariae, etc. (ex Missa Basilii), et omnis chori sanctorum tuorum. Sacerdos. (T'ono Jobi) Et nos, Domine, digni non sumus qui pro beatis illis sup- plicemus: sed quoniam illi stant coram solio Filii tui unigeniti, ipsi intercedant loco nostro pro paupertate et infirmitate nostra. Dimitte iniquitates nostras, propter deprecationes eorum et propter Nomen tuum benedictum quod invoca- tum est super nos. Diaconus. Orate pro patribus, etc. Sacerdos. Memento, Domine, Patrum nostrorum Orthodoxorum Archiepisco- porum, quorum obitus praecessit, eorum qui verbum veritatis recte dispensave- runt, et da nobis partem et haereditatem cum eis, Rursus eorum memento quo- rum hodie memorian facimus. Sacerdos post Diptycha. Et illorum 4) This seems again to refer to the Greek 8. Basil, but compare the Greek of 8. Mark. 6 (1) fol. 88 Ὁ 0) 42 LITURGY OF CODEX ROSSANENSIS. χαριζόμενος αὐτοῖς τὰ τῶν ἐπαγγελιῶν c ἀγαθά, ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπων οὐκ ἀνέβη, ἃ ἡτοίμασας, ὁ Θεός, τοῖς ἀγαπῶσι τὸ ὄνομά σου τὸ ἅγιον. αὐτῶν μὲν τὰς ψυχὰς ἀνάκαυσον, καὶ βασιλείας οὐρανῶν καταξίωσον’ ἡμῶν δὲ τὰ τέλη τῆς ζωῆς χριστιανὰ καὶ εὐάρεστα καὶ ἀναμάρτητα Repeat" καὶ δὸς ἡμῖν μερίδα καὶ κλῆρον ἔχειν μετὰ πάντων τῶν ἁγίων σου. τῶν προσφερόντων τὰς θυσίας, τὰς προσφοράς, τὰ εὐχαριστήρια πρόσδεξαι ὁ Θεὸς εἰς τὸ ἅγιον καὶ ἐπουράνιον καὶ νοερόν σον θυσι- αστήριον, εἷς τὰ μεγέθη τῶν οὐρανῶν, διὰ τῆς ἀρχαγγελικῆς σον λειτουργίας, τῶν τὸ πολὺ καὶ ὀλίγον, κρύφα καὶ παῤῥησίᾳ, βοι- λομένων καὶ οὐκ ἐχόντων" καὶ τῶν ἐν τῇ σήμερον ἡμέρᾳ τὰς προσφορὰς προσενεγ- κάντων, ὡς προσεδέξω τὰ δώρα τοῦ δικαίου cov AB, καὶ βάλλει θυμίαμα ὁ ἱερεὺς καὶ λέγει, τὴν θυσίαν τοῦ πατρὸς ἡμῶν ᾿Αβραάμ, Ζαχαρίου τὸ θυμίαμα, Καορνηλίον τὰς ἐλε- ἡμοσύγας, καὶ τῆς χήρας τὰ δύο λεπτά, πρόσδεξαι καὶ αὐτῶν τὰ εὐχαριστήρια, καὶ ἀντιδὸ; αὐτοῖς ἀντὶ τῶν φθαρτῶν τὰ ad- θαρτα, ἀντὶ τῶν ἐπιγείων τὰ οὐράνια, ἀντὶ τῶν προσκαίρων τὰ αἰώνια. τὸν ἁγιώτα- tov καὶ μακαριώτατον Πάπαν τὸν A. «ὃν προέγνως καὶ προχειρίσασθαι τὴν ἁγίαν σου (1) D. omitted ἀντὶ τῶν φθαρτῶν τὰ ἄφθαρτα. (2) There is a mark (a cross) opposite to this ᾿ in the manuscript. ALEXANDRIA. ROTULUS VATICANUS. cov, χαριζόμενος αὐτοῖς τὰ τῶν ἐπαγγελιῶν σον ἀνεκλάλητα ἀγαθά, ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώκου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσι τὸ ὄνομά σον TO ἅγιον. av- τῶν μὲν τὰς ψυχὰς ἀνάκαισον, Κύριε, καὶ βασιλείας οὐρανῶν καταξίωσον- ἡμῶν δὲ τὰ τέλη τῆς ζωῆς χριστιανὰ καὶ εὐάρεστα καὶ ἀναμάρτητα δώρησαι" καὶ δὸς ἡμῖν μερίδα καὶ κλῆρον ἔχειν μετὰ πάντων τῶν ἁγίων σου. τῶν προσφερόντων τὰς θυσίας, τὰς προσφοράς, τὰ εὐχαριστήρια πρόσδεξαι ὁ Θεὸς εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερόν σου θυσιαστήριον, εἰς τὰ μεγέθη τῶν οὐρανῶν, διὰ τῆς ἀρχαγγελικῆς σον λειτουρ- γίας, τῶν τὸ πολὺ καὶ τὸ ὀλίγον, κρύφα καὶ παῤῥησίᾳ, βουλομένων καὶ οὐκ ἐχόντων" καὶ τῶν ἐν τῇ σήμερον ἡμέρᾳ τὰς προσφορὰς προσενεγκάντων, ὡς προσεδέξω τὰ Supa τοῦ “AB, τὴν θυσίαν τοῦ πατρὸς ἡμῶν ᾿Αβραάαμ, Ζαχαρίον τὸ θυμίαμα, Kop- νηλίου τὰς προσευχὰς καὶ ἐλεημοσύνας, καὶ δικαίου τῆς χήρας τὰ δύο λεπτά, πρόσδεξαι καὶ av- ጫ A 3 , a ᾿ 4 » e TOv Td εὐχαριστήρια, καὶ ἀντιδὸς αὐτοῖς ἀντὶ τῶν ἐπιγείων τὰ οὐράνια, ἀντὶ τῶν , 4 "E 9 ላ ^ ^ προσκαίρων τὰ αἰώνια, ἀντὶ τῶν φθαρτῶν A » τὰ apGapra. Ἐν πρώτοις μνήσθητι, Κύριε, τῶν ὁσίων πατέρων ἡμῶν τοῦ Δ. τοῦ πατριάρχου, καὶ τοῦ A. ἀρχιεπισκόπου, ovs χάρισαι ταῖς ἁγίαις σον ἐκκλησίαις ἐν εἰρήνῃ σώους, ἐντί- μους, ὑγιεῖς, μακ. (a) MS. xara των ἐπαγγελιὼν cov. (b) An Arabic interlineation: ''incenses." p 4 LITURGY OF ALEXANDRIA. 43 LITURGIA COPTIT. SANCTI CYRILLI. omniumque, Domine, quorum nomina recitamus et quorum non recitamus: quos unusquisque nostrum in mente habet, et eorum quorum memoria non occurrit nobis, qui dormierunt et quie- verunt in fide Christi. Dignare, Domine, praestare, ut requiescant animae illorum omnes in sinu patrum nostrorum sanc- torum Abraham, Isaac et Jacob, etc. Domine miserere. Sacerdos. Sacrificia oblationesque in gratiarum actionem, eorum qui offe- runt laudem et gloriam nomini tuo sancto, (Diaconus. Orate pro illis qui de suo sacrificia et oblationes fecerunt.) Sacerdos. suscipe ea super altare iuum spirituale, caeleste, cum odore thuris, ad majestatem tuam caelestem, per ministerium Angelorum et Arch- angelorum tuorum sanctorum, sicut ad te suscepisti munera justi Abel, et sacri- ficium patris nostri Abrahami, et minuta duo viduae. Ita quoque vota servorum tuorum accepta habe, sive multum sive perum sit, secreto aut manifeste: et illis qui voluerunt offerre nec unde facerent habuerunt, ut etiam illis qui hodie haec tibi munera obtulerunt, da incorruptibilia pro corruptibilibus, cae- lestia pro terrenis, aeterna pro tempora- libus; domos eorum et cellas penuarias reple bonis omnibus, Circumda eos, Domine, potestate Angelorum et Arch- angelorum tuorum sanctorum: et sicut LITURGIA COPTIT. SANCTI CYRILLI. memores fuerunt Nominis tui sancti super terram, memento illorum in regno tuo, et in hoc saeculo ne derelinquas eos. Domine miserere, Diaconus. Orate pro vita et incolu- mitate Patriarchae et Patris nostri ve- nerabilis, Archiepiscopi Patris N., ut Christus Deus noster conservet vitam ejus ad multos annos ac temporibus tranquillis, Sacerdos. Patriarcham nostrum vene rabilem Patrem Anba N. custodiendo conserva nobis ad multos annos, et per tranquilla tempora, ut adimpleat perfecte officium sancti pontificatus qui illi a te collatus est, secundum voluntatem tuam sanctam et beatam, recte dispensans verbum "veritatis et pascens populum tuum in sanctitate et justitia. — Concede ili et nobis pacem et salutem ex qua- cumque parte: et preces ejus quas facit pro nobis et pro omni populo tuo, ut eas quae pro illo a nobis fiunt, suscipe ad te super altare tuum rationabile, caeleste, cum odore thuris, Inimicos quoque ejus omnes, visibiles et invisi- biles, contere et dejice sub pedibus ejus velociter: illum quoque conserva in pace et justitia, in Ecclesia tua sancta. Domine miserere. Diaconus. Orate pro patribus nostris Episcopis ubicumque sint, ut Christus Deus noster conservet vitam eorum ad multos annos per tempora tranquilla, et parcat nobis. to 6— fol. #8 (1) (ul. δ8 Ὁ 44 LITURGY OF CODEX ROSSANENSIS. καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν, καὶ τὸν ὁσιώτατον ἐπίσκοπον τὸν Δ. τὸν ἡμέ- τέρον συντηρῶν, συντήρησον αὐτοὺς Erect πολλοῖς, χρόνοις εἰρηνικοῖς, ἐκτελοῦντας av- τοὺς τὴν ὑπὸ σοῦ ἐμπεπιστευμένην ἁγίαν σου ἀρχιερωσύνην, κατὰ τὸ ἅγιον καὶ μακά- py σον θέλημα ὀρθοτομοῦντας τὸν λόγον τῆς ἀληθείας. μνήσθητι δὲ καὶ τῶν axay- ταχοῦ ὀρθοδόξων ἐπισκόπων, πρεσβυτέρων, διακόνων, ὑποδιακόνων, ἀναγνωστῶν, ψαλτῶν, μοναζόντων, ἀειπαρθένων, χηρῶν, λαϊκῶν. μνήσθητι, Κύριε, τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως, καὶ τῆς βασιλενούσης, καὶ τῆς πόλεως ἡμών ταύτης, πάσης πόλεως καὶ χώρας, καὶ τῶν ἐν ὀρθοδόξῳ πίστει Χριστοῦ οἰκούντων ἐν αὐταῖς, εἰρήνης καὶ ἀσφαλείας αὐτών. Μνήσθητι, Κύριε, πάσης ψυχῆς χρισ- τιανῆς θλιβομένης καὶ καταπονουμένης, ἐλέους Θεοῦ καὶ βοηθείας ἐπιδεομένν͵ς, καὶ μνήσθητι, Κύριε, τῶν ἐν αἰχμαλωσίᾳ ὄντων ἀδελφῶν ἐπιστροφῆς τῶν πεπλανημένων. ea, ላ * ^ ቅ 9 , ἡμῶν" δὸς αὐτοῖς eis οἰκτιρμοὺς ἐναντίον πάντων τῶν αἱ ὠτευσάντων αὐτούς. μνήσθητι, Κύριε, ἐν ἐλέει καὶ οἰκτιρμοῖς 4 e ^ ^ e ^ 4 3 , , καὶ ἡμῶν τῶν ἁμαρτωλῶν καὶ ἀναξίων Sov- λων σου, καὶ τὰς ἁμαρτίας ἡμῶν ἐξάλειψον, [4 μνή- σθητι, Kupte, καὶ ἐμοῦ τοῦ ταπεινοῦ καὶ ὡς ἀγαθὸς καὶ φιλάνθρωπος Θεός. (1) D. had τῶν for ὄντων and ἐν ἐλέει καὶ olx- τιρμοῖς εἶναι for εἰς οἰκτιρμοὺς, and omitted the words before καὶ ἡμῶν. ALEXANDRIA. ROTULUS VATICANUS. "0 λαός. Γένοιτο, Γένοιτο. "0 ἱερεὺς ex. Μνήσθητι, Κύριε ὁ Θεὸς ἡμῶν, τοῦ ἁγιωτάτου καὶ μακαριωτάτου ἀρχιερέως ἡμῶν τοῦ Δ. IIdzas καὶ πατριάρχου ὅν καὶ προέγνως καὶ προώρισας προχειρίσασθαι τῇ ἁγίᾳ σου καθολικῇ καὶ ἀπκοστολικῇ ἐκκλησίᾳ, συντηρῶν συντήρησον αὐτὸν ἔτεσιν πολλοῖς καὶ χρόνοις εἰρηνικοῖς, ἐκτελοῦντα τὴν ὑπὸ σοῦ ἐμπεπιστευμένην αὐτῷ ἁγίαν σου ἀρχιε- ρωσύνην, κατὰ τὸ ἅγιον καὶ μακάριόν σου θέλημα, ὀρθοτομοῦντα τὸν λόγον τῆς ἀλη- θείας. Μνήσθητι, Κύριε, καὶ τῶν ἁπανταχοῦ ὀρθοδόξων ἐπισκόπων, πρεσβυτέρων, διακό- νων, ὑποδιακόνων, ἀναγνωστῶν, ψαλτών, μοναζόντων, ἀειπαρθένων, χηρῶν, ὀρφανῶν, λαϊκῶν. μνήσθητι, Κύριε, πάσης ψυχῆς χριστιανῆς θλιβομένης. μνήσθητι, Κύριε, τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως, καὶ τῆς βασιλευούσης πόλεως καὶ χώρας, καὶ τῶν ἐν ὀρθοδόξῳ πίστει Χριστοῦ οἰκούντων ἐν αὐταῖς, εἰρήνης καὶ ἀσφαλείας αὑτῶν. Μνήσθητι, Κύριε, πάσης ψυχῆς χριστι- ανῆς θλιβομένης, ἐλέους Θεοῦ, βοηθείας ἐπι- δεομένης, καὶ ἐπιστροφῆς τῶν πεπλανημέ- voy, καὶ σωτηρίας τῶν ψυχῶν ἡμῶν καὶ τῶν ἐν φνλακαῖς. Μνήσθητι, Κύριε, πλεόντων, ὁδοιπορούν- των, ξενιτευόντων χριστιανῶν᾽ καὶ τῶν ἐν αἰχμαλωσίαις καὶ ἐξορίαις καὶ ἐκὶ ξέναις καὶ πικραῖς δουλείαις ὄντων ἀδελφῶν ἡμῶν" δὸς αὐτοῖς εἰς οἰκτιρμοὺς ἐναντίον πάντων τῶν αἰχμαλωτευσάντων αὐτούς. μνήσθητι, Κύριε, ἐν ἐλέει καὶ οἰκτιρμοῖς καὶ ἡμῶν τῶν (a) An Arabic note in the margin, ‘‘ Prayers for individuals. " (b) Another Arabic note. ኦሪ LITURGY OF ALEXANDRIA. 40 LITURGIA COPTIT. SANCTI CYRILLL Sacerdos, Memento, Domine, Epis- coporum Orthodoxorum in quocumque loco sint: Sacerdotum, Diaconorun, Subdiaconorum, Lectorum, Cantorum, Exorcistarum, Monachorum, Virginum, Viduarum, Orphanorum, continentiam exercentium, et Laicorum : illorum qui matrimonio juncti sunt, et illorum qui educant filios: qui dixerunt nobis Me- mentote nostri, ‘eb qui non dixerunt: quos novimus et quos non novimus: inimicorum et amicorum nostrorum: Domine, eorum miserere. Domine miserere. Memento, Domine, : reliquorum Orthodoxorum qui sunt ubi- cumque terrarum. Diaconus. Orate pro reliquis Ortho- doxis qui sunt ubicumque terrarum : ut Christus Deus noster sit illis propitius, et misereatur eorum, et parcat nobis. Sacerdos. Me- mento, Domine, hujus loci sancti tui et omnium habitationum Patrum nostro- 1 Domine miserere. rum Orthodoxorum. Diaconus. Orate pro securitate hujus loci et omnium locorum Patrum nos- trorum Orthodoxorum, Eremitarum et Anachoretarum, illorumque qui habitant in eis, et pro securitate totius mundi, ut Christus Deus noster conservet eos ab omni malo, et parcat nobis. Sacerdos. Omnes urbes, regiones, et provincias, et omnes domos fidelium conserva, et nos omnes in fide Orthodoxa usque ad extremum spiritum : haec enim unica spes nostra est. LITURGIA COPTIT. SANCTI CYRILLI. Domine miserere. Memento, Domine, circumstantium, qui nobiscum depreca- tionis participes sunt. Diaconus. Orate pro circumstan- tibus. * * * Sacerdos. Patres et fratres nostros, et reliquos ubicumque terrarum sint, conserva nobiscum, praesidio exercitus potestatum sanctarum: et libera nos a telis igneis diaboli, et ab omnibus in- sidiis diabolicis, et ab omni laqueo vanae gloriae. Domine miserere. Sacerdos. Memento, Domine, eorum omnium qui nobis praeceperunt ut eorum memores essemus in orationibus et sup- plicationibus ad te nostris, * * * Sacerdos. quas offerimus tibi, Christe Deus noster, praesertim hoc tempore hujus oblationis sanctae: quorum me- moriam semper agimus, et quos unus- quisque nostrum in mente habet; et eorum commemoratio, quae hodie agitur, sit ipsis tanquam murus firmus, superans omnes daemoniorum insultus et consilia hominum improborum. Sacerdos. Memento, Domine, tenui- tatis meae et miseriae animae meae, et largire mihi ut intelligam quantae dignitatis sit adstare me ad altare tuum sanctum, Aufer & me omnia desideria insipientiae et juventutis: neque hoc mihi grave sit cum respondendum erit in die illo terribili. Libera me etiam ab p. 44 46 LITUEGY OF ALEXANDRIA. CODEX BOSSANENSIS. ἁμαρτωλοῦ καὶ ἀναξῴώυ δούλου σου, καὶ τὰς ἁμαρτίας μου ἐξάλειψον, ὡς φιλάνθρωκος παναγίῳ σου ὀνόματι. τὰς ἐκισυιναγωγὰς ἡμῶν, Κύριε, εὐλόγησον. τὴν εἰδωλολα- τρείαν τέλεον ἐκρίζωσον ἀπὸ τοῦ κόσμου. τὸν σατανᾶν καὶ πᾶσαν αὐτοῦ τὴν ἐνέρ- qeu» καὶ πονηρίαν σύντριψον ὑπὸ τοὺς πόδας ἡμῶν. τοὺς ἐχθροὺς τῆς ἐκκλησίας σου, Κύριε, es πάντοτε, καὶ νῦν τατεύωσον. αὐτοῖς ἐν τάχει τὴν ἀσθένειαν avrer τὰς ἐπιβουλὰς αὐτῶν καὶ τὰς μαγγανίας καὶ τὰς πανουργίας as ποιοῦσι καθ᾽ ἡμῶν ἀπράκτους ποίησον, ἐξεγέρθητι, Κύριε, καὶ διασκορ- πισθήτωσαν ol ἐχθροί cov, καὶ φυγέτωσαν εἷς τὰ ὀπίσω πάντες οἷ μισοῦντες τὸ ὄνομά σον τὸ ἅγιον. τὸν δὲ λαόν σου τὸν πιστὸν καὶ ὀρθόδοξον ἐπ᾽ εὐλογίαις χιλίας χιλιάδας καὶ μυρίας μυριάδας, ποιοῦντας τὸ θέλημά σου τὸ ἅγιον, Ὁ διάκονος. Oi καθήμενοι ἀνάστ, Ὃ ἱερεὺς λέγει εὐχήν. (1) D. omitted καὶ τὰς μαγγανίας. (2) Bupply ποίησον from the other copies. BOTULUS VATICANUS. ἁμαρτωλῶν καὶ ἀναξίων δούλων σου, καὶ τὰς ἁμαρτίας ἡμῶν ἐξάλειψον, ὡς ἀγαθὸς καὶ φιλανθρωεος. συμπάρεσο ἡμῖν λει- τουργοῦσι τῷ παναγίῳ σου Πνεύματι. τὰς ἐκισιναγωγὰς ἡμῶν, Κύριε, εὐλόγησον. τὴν εἰδωλολατρείαν τέλεον ἐκρίζωσον ἀπὸ τοῦ κόσμου. τὸν σατανᾶν καὶ πᾶσαν αὐτοῦ τὴν ἐνέργειαν καὶ πονηρὰν δύναμιν σύντρι- or ὑπὸ [τοὺς πόδας ἡμῶν] τοὺς ἐχθροὺς τῆς ἐκκλησίας σου, Κύριε, καὶ νῦν rarei- γωσὸν. γίμνωσον αὐτῶν τὴν ὑπερηφανίαν" δεῖξον αὐτοῖς ἐν τάχει τὴν ἀσθένειαν" τὸν φθόνον αὐτῶν xarapynoow’ τὰς ἐπιβουλὰς αὑτῶν καὶ τὰς μαγγανίας καὶ τὰς παν- ovpyias ἅς ποιοῦσιν καθ᾽ ἡμῶν ἀπράκτους ποίησον. (Ὁ διάκονος. Καὶ ὑπὲρ εἰρήνης. Ὁ λαός. Καὶ τούτ. καὶ πάντ. ἀναφ.} *O ἀρχιδιάκονος. Oi καθήμενοι ἀνάστητε. {Ὁ ἱερεὺς τὴν εὐχὴν ταύτην} ᾿Εξεγέρθητι, Κύριε, καὶ διασκορπισθή- τωσαν οἱ ἐχθροί σου, καὶ φυγέτωσαν εἰς τὰ ὀπίσω πάντες οἷ μισοῦντες τὸ ὄνομά σου τὸ ἅγιον. τὸν δὲ λαόν cov τὸν πιστὸν καὶ ὀρθόδοξον ποίησον ἐπ᾽ εὐλογίαις χιλίας χιλιάδας καὶ μυρίας μυριάδας, ποιοῦντας τὸ θέλημά σου τὸ ἁγιον. Ὁ ἀρχιδιάκονος. Eis ἀνατολὰς βλέψατε, *O ἱερεὺς ἐκφών, ἱμικρι (a) An Arabic note. (b) The words in brackets seem to have becn added. There is also an erasure. (c) Added. p. 23 0) LITURGY OF ALEXANDRIA. 47 ROTULUS MESSANENSIS. [Tas ἐπισυναγωγὰς ἡμῶν, Κύριε, εὖ- λόγησον. τὴν εἰδωλολατρείαν τέλεον ἐκρί- ζωσον ἀπὸ τοῦ] κόσμον. τὸν σατανᾶν καὶ πᾶσαν αὐτοῦ τὴν ἐνέργειαν καὶ Tovy]oíav σύντριψον ὑπὸ τοὺς πόδας [ἡμῶν. τοὺς ἐχθροὺς] τῆς ἐκκλησίας σον καὶ νῦν τα- πείνωσον. γύμνωσον αὐτῶν τὴν ὑπερη- [φανίαν δεῖξον αὐτοῖς ἐν τάχει τὴν ἀσθένειαν αὐτῶν' τὰς ἐπιβουλάς, τὰς μαγ- γανίας ἃς ποιοῦσιν καθ᾽ ἡμῶν ἀπράκτους ποίησον. *O διάκονος. Οἱ καθήμενοι ἀναστήτωσαν. ᾿Ἐξεγέρθητι, Κύριε, καὶ διασκορπισθή- ε ፆ M , , , τωσαν oi ἐχθροί cov, καὶ φυγέτωσάν πάντες οἱ μισοῦντες τὸ ὄνομά cov. τὸν δὲ λαόν σου τὸν πιστὸν καὶ ὀρθόδοξον εὐλογήσας, ποίησον αὐτὸν εἰς χιλίας χιλιάδας καὶ Py , ^ M , , μυρίας μυριάδας, ποιοῦντας τὸ θέλημα σον 4 φ ν os ኣ , TO ἅγιον, εὐσπλαγχνον, εὐάρεστον kai τέ- λειον. (1) I have filled up the intervals in the Manuscript by words taken from the other copies. (2) The words of the Deacon are written in uncials Bo too are the Rubrics, generally, and the words uttered by the Priest ἐκφώνως. LITURGIA COPTIT. SANCTI CYRILLI. omnibus operationibus potestatis adver- sarii: neque me perdas propter iniqui- tates meus, neque irascaris mihi usque in aeternum, neque serves mihi mala mea, sed ostende mihi bonitatem erga me tuam, et libera me indignum secun- dum multitudinem misericordiae tuae super me; (Tono Genesis) ut benedicam tibi semper omnibus diebus vitae meae. * * * Domine miserere. Benedic congrega- tionibus nostris. Sacerdos. Cultum idolorum prorsus ' ex mundo extermina : satanam et omnes potestates ejus pessimas contere et de- prime sub pedibus nostris velociter : scandala et eorum autores compesce, ut finiantur divisiones perniciosae haere- seon: hostium Ecclesiae tuae sanctae, Domine, ut semper ita etiam nunc, destrue superbiam cordis : fac illis notam velociter imbecillitatem suam: reprime eorum invidiam, fraudes et machina- tiones, et calumnias quibus nos impug- nant, easque redde omnes inutiles: dissipa consilia eorum, Deus, qui dissi- pasti consilium Achitophel. . Exsurge Domine Deus et dissipentur omnes inimici tui, et fugiant a facie tua onines qui oderunt nomen tuum sanctum ; et populus tuus in benedictionibus millies millenis et decies millies decies millenis faciat voluntatem tuam. Diaconus. Qui sedetis, surgite. (a) This rubric is also in the ‘Canon Universalis Zthiopum.” p. 45$ (al €) OA bil ute) $* LITUBGY OF ALEXASDEIA. COUEL E/JS8ASESSIS. Aispore Seg hs, ἐξέλον τοὺς ἐν avey- MU, Taveras χύρτασυν, ὠλεγυύεχοιντας SUM, πευλανημώνους ἐκίστρεψον, rhs rere, τεξτωκύτας €jupew, σαλενομένους στήριξον, roo τῶ ἴασαι πώντας ἄγαγε εἰς τὴν Cw τῆς σωτηρίας, σύνωψον καὶ αὐτοὺς τῇ ay ow ποίμνῃ ἡμᾶς δὲ borat ἀπὸ τῶν ἀνομιῶν ἡμῶν, ps ἡμῶν καὶ ἀντιλήπτωρ κατὰ πάντα γενόμενος. Ὁ διάκονοι, Eig ἀνατολ. Καὶ κλίνει ὁ lepevs καὶ «ἤχεται. Σὺ γὰρ εἶ ὁ ὑπεράνω πάσης ἀρχῆς καὶ ἐξυυσίως καὶ δυνάμεως καὶ κυριύτητος, καὶ σαντὸς ὀνόματος ὀνομαζομένου, οὗ μόνον ἐν τῷ αἰῶνι τούτῳ, ἄλλα καὶ ἐν τῷ μέλλοντι. σοὶ παραστήκουσι χίλιαι χιλιάδες καὶ μύ- fut μυριάδες ἁγίων ἀγγέλων καὶ ἀρχαγ- γέλων στρατιαί, σοὶ παραστήκουσι τὰ δύο τιμιώτατά σον ζῶα, τὰ πολυόμματα χερου- fn, καὶ τὰ ἐξαπτέρνγα σεραφίμ, & δυσὶ μὲν πτέρνξι τὰ πρόσωπα καλύπτοντα καὶ δυσὶ τοὺς πόδας, καὶ δυσὶν ἱπτάμενα, καὶ κέκραγεν ἕτερος πρὸς τὸν ἕτερον axara- παύστοις στόμασι καὶ ἀσιγήτοις θεολογίαις, τὸν ἐπινίκιον καὶ τρισάγιον ὕμνον gdorta, βυῶντα, δυξολογοῦντα, κεκραγότα, καὶ λέ- yovra τῇ μεγαλοπρεπεῖ σον δόξῃ “Arioc, ἅγιος, ἅγιος, Κύριος caBawe* πλήρης ὁ οὐρανὸς Kat H FH τῆς áriac coy δόξης. (1) The Tonaano MA, has ἀγαθὲ, BOYCLAS VATICANUS. Arzpuca. δεσμίους, ἐξέλος τοὺς ἐν ἀνάγ- ais, τεαρώστας χύρτασοε, δεδώντας κύτισον, γῆσον, πεετωκύτας ἔγειρον, σαλετομένους στήριξον, νενοσηκόύτας ἴασαι" πάντας ἄγαγε rj dyig σον airy ἡμᾶς δὲ ῥῶσαι ἀτὸ τῶν dropuie ἡμῶν, φρουρὸς ἡμῖν καὶ ὠστιλήπτωρ κατὰ πάντα γενόμενος. Σὺ γὰρ εἶ ὁ ὑπεράνω τάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος, καὶ παντὸς ὀνόματος ὀνομαζομένου, οὗ μόνον ἐν τῷ αἰῶνι Tovro, ἀλλὰ καὶ ἐν τῷ μέλλοντι. σοὶ παραστήκουσι χίλιαι χιλιάδες καὶ μύριαι μυριάδες ἁγίων ἀγγέλων καὶ ἀρχαγγέλων στρατιαί. σοὶ παραστήκουσι τὰ δύο Tuite tata, σον (wa, τὰ πολνόμματα χερουβίμ, καὶ τὰ ἑξαπτέρυγα σεραφίμ, à δυσὶ μὲν πτέ- ρυξι τὰ πρόσωπα κατακαλύπτοντα καὶ δυσὶ τοὺς πόδας, καὶ δυσὶν ἱπτάμενα, κέκραγεν ἕτερος πρὸς τὸν ἕτερον ἀκαταπαύστοις στό- pact καὶ ἀσιγήτοις χείλεσιν, τὸν ἐκινίκιον καὶ τρισάγιον ὕμνον ἄδοντα, βοῶντα, δοξολο- γοῦντα, τῇ μεγαλοπρεπεῖ σον δόξῃ, λαμπρᾷ τῇ φωνῃ" “Arioc, ἅγιος, ἅγιος, Κύριος ca- βδώθ᾽ πλήρης ὁ OYPANOC Kai ἡ [TH THC Ariac coy δόξης. ('O dpxididxovos. Παύσασθε τῇ ἰδίᾳ φωνῇ. Ὁ ἱερεὺς ἐκφώ,} (a) Perhaps ἡμῶν was an error for ὁδὸν. (b) MS. παύσασθαι τῆ ἡδιάφω, "apparently recent. ps p. (sic) (0) LITURGY OF ROTULUS MESSANENSIS. Λύτρωσαι δεσμίους, ἐξέλου τοὺς ἐν avay- καις, πεινῶντας χόρτασον, ὀλιγοψυχοῦντας παρακάλεσον, πεπλανημένους ἐπίστρεψον, ἑσκοτισμένους φωταγώγησον, σαλευομένους στήριξον, πεπτωκότας ἔγειρον, νενοσηκότας ἴασαι" πάντας ἄγαγε εἰς τὴν ὁδὸν τῆς σω- τηρίας᾽ σύναψον [καὶ av]rovs τῇ ἁγίᾳ σου ποίμνῃ" καὶ ἡμᾶς ῥῦσαι ἀπὸ τῶν ἀνομιῶν ἡμῶν. 'O διάκονος, Εἰς ἀνατολὰς [βλέψ]ατε. Kal ὑποκλίνει à ἱερεὺς λέγων μυστικῶς, Σὺ γὰρ εἶ ὁ ὑπεράνω πάσης [ἀρχῆς] καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος, xal - παντὸς ὀνόματος [ὀνομ]αζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλ- λοντι. σοὶ παραστήκουσιν [χίλιαι] χιλιάδες καὶ μύριαι μυριάδες ἁγίων ἀγγέλων στρα- Tia, σοὶ παραστήκουσιν τὰ πολυ[όμμα]τα χερουβίμ, καὶ τὰ ἑξαπτέρνγα σεραφίμ. ταῖς μὲν δυσὶ πτέρυξι καλύπτοντα τὰ ἑαυτῶν πρόσωπα καὶ ταῖς δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶν ἱπτάμενα, κέκραγεν ἕτερος πρὸς τὸν ἕτερον ἀκαταπαύστοις στόμασιν, ἀσιγή- Tos ὑμνολογίαις, τὸν ἐπινίκιον καὶ τρισά- γιον ὕμνον, ἄδοντα, βοῶντα, δοξολογοῦντα, κεκραγότα, καὶ λέγοντα τῇ μεγαλοπρεπεῖ σου δόξῃ Ἅγιος ὁ Θεύς, ἅγιος ἰεχγρός, ὅγιος ἀθάνδτος, Κύριος οδβδώθ᾽ πλήρης [ὁ o¥pa]ndc kal H rH τῆς driac coy AOgHC. (1) πεκτωκύτας ἔγειρον have been interlined. (2) ὀνόματος repeated. ALEXANDRIA. 49 LITURGIA COPTIT. SANCTI CYRILLI. Sacerdos. Solve captivos: salve eos qui necessitatem patiuntur: esurientes satia: conforta pusilanimes: lapsos erige: stantes confirma: errantes con- verte: perduc eos omnes ad viam salutis tuae: numera illos omnes cum populo tuo: libera nos a peccatis nostris: esto, Domine, nobis custos et protector in omnibus. Diaconus. Ad Orientem aspicite. Sacerdos. Tu es Deus excelsus super omnes principatus et potestates, digni- tates et dominationes, et super omne nomen, quod nominari potest, non solum in hoc saeculo, sed etiam in futuro. Tu es coram quo assistunt mille milleni et decies millies, decies mille milleni Angeli et Archangeli sancti, tibi ministrantes. Tibi assistunt duo animalia gloriosissima sex alis instructa, plena oculis, Seraphim et Cherubim : duabus alis tegunt facies suas, propter divinitatem tuam invisibi- lem nec mente comprehensibilem : dua- bus tegunt pedes suos et duabus volant: Sacerdos alta voce. Unusquisque eorum semper te sanctificat: sed et cum om. nibus qui te sanctificant suscipe quoque sanctificationem nostram a nobis, Do- mine, ut cum illis te laudemus, dicentes Populus. SANCTUS, SANCTUS, SANCTUS. (a) This rubric is also in the “Canon Universalis thiopum.” (0) These passages may also be seen either entire or slightly altered in the JEthiopian Canon. 7 (a) (2) (ሀ) (6) foL 88 ሠ) fol. 66b (4) 50 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. ᾿Εκφώνω:. Πάντοτε μὲν πάντα σε ἁγιάζει" ἀλλὰ καὶ μετὰ πάντων τῶν σε ἁγιαζόντων, δέξαι, Δέσποτα Κύριε, καὶ τὸν ἡμέτερον ἁγιασμόν, σὺν αὐτοῖς ὑμνούντων καὶ λεγόν- των, Ὁ λαός. “Arioc, ἅγιος, ἅγιος, Κύριος. Ὃ ἱερεὺς σφραγίζων τὰ ἅγια, λέγει" Πλήρης γάρ ἐστιν ὡς ἁληθώς ὁ οὐρανὸς καὶ ἡ γῆ τῆς ἁγίας σον δόξης διὰ τῆς ἐπι- φανείας τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῇρος ἡμῶν Ἰησοῦ Χριστοῦ" πλήρωσον, ὁ Θεύς, καὶ ταύτην τὴν θυσίαν τῆς παρὰ σοῦ εὐ- λογίας, διὰ τῆς ἐπιφοιτήσεως τοῦ παναγίον σον Πνεύματος" ὅτι αὐτὸς ὁ Κύριος καὶ Θεὸς καὶ Παμβασιλεὺς ἡμῶν Ἰησοῦς o Χριστὸς τῇ νυκτὶ 7 παρεδίδου ἑαντὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, καὶ τὸν ὑπὲρ πάντων ὑφίστατο θάνατον σαρκί, σννανακλιθεὶς μετὰ τῶν ἁγίων αὐτοῦ μαθητῶν καὶ ἀποστόλων, ἄρτον λαβὼν ἐπὶ τῶν ἁγίων καὶ ἀχράντων καὶ ἀμώμων αὐτοῦ χειρῶν, ἀναβλέψας εἰς τὸν οὐρανὸν πρὸς σὲ τὸν ἴδιον Πατέρα, Θεὸν δὲ ἡμῶν καὶ Θεὸν τῶν ὅλων, εὐχα- ριστήσας, εὐλογήσας, ἁγιάσας, κλάσας, διέ. δωκε τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθη- ταῖς καὶ ἀποστόλοις, εἰπών, ᾿Εκχφώνως. Λάβετε, φάγετε. Ὁ διάκονα. "Exreivare, (1) MS. πάντας ἁγιάζει, Burson suggested πώτα σ᾽ ἁγιάζει. The other MSS. shew that his suggestion was correct. (2) D. printed ὑψίστατον. Bunsen suggested ὑφίστατο, which is the reading of the Manu- script. (3) D. printed μετὰ for és, (4) D. omitted τὸν οὐρανὸν πρὸς c?. ROTULUS VATICANUS. Πάντοτε μὲν τὰ πάντα σε ἁγιάζει" ἀλλὰ καὶ μετὰ πάντων τῶν σε ἁγιαζόντων, δέξαι, Δέσποτα Κύριε, καὶ τὸν ἡμέτερον ἁγιασμόν, σὺν αὐτοῖς ὑμνούντων καὶ λεγόντων σοι, Ὁ Aads. “Arioc, ἅγιος, ἅγιος, Κύριος Σδβδώθ. { 0 ἱερεὺς εὔχεται μυστικῶς.) Πλήρης γάρ ἐστιν ὡς ἀληθῶς ὁ οὐρανὸς καὶ ἡ γῆ τῆς ἁγίας σου δόξης διὰ τῆς ἐπι- φανείας τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ: πλήρωσον, ὃ Θεός, καὶ ταύτην τὴν θυσίαν τῆς παρὰ σοῦ εὖ- λογίας, διὰ τῆς ἐπιφοιτήσεως τοῦ ἁγίου σον Πνεύματος" ὅτι αὐτὸς ὁ Κύριος καὶ Θεὸς καὶ Σωτὴρ καὶ Παμβασιλεὺς ἡμῶν Ἰησοῦς Χριστὸς τῇ νυκτὶ ἧ παρεδίδου ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, καὶ τὸν ὑπὲρ πάντων ὑφίστατο θάνατον σαρκί, συνανακλιθεὶς μετὰ τῶν ἁγίων αὐτοῦ μαθητῶν καὶ ἀποστόλων, ἄρτον λαβὼν (Ὁ λαός, "Aprov ζωῆς.) ἐπὶ τῶν ἁγίων καὶ ἀχράντων καὶ quo pov αὐτοῦ χειρῶν, ἀναβλέψας els τὸν οὐ- ρανὸν πρὸς σὲ τὸν ἴδιον Πατέρα, Θεὸν ἡμῶν καὶ Θεὸν τῶν ὅλων, εὐχαριστήσας, εὐλογή- σας, ἁγιάσας, κλάσας, ἔδωκεν τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις eimov, 'O ἱερεὺς ἐκφών. Λάβετε, φάγετε. Ὁ διάκονος. "Exreivare ὑπὲρ βήματος. (a) Recent. (b) In the margin. There is also ἃ rubric in Arabic. (a) p. 35 (v) p. 88 a) LITURGY OF ALEXANDRIA. 51 ROTULUS MESSANENSIS. ᾿Εκφώνως. ἁγιάζει". ἀλλὰ [xoi] μετὰ πάντων τῶν σε ἁγιαζόντων, δέξαι, Δέσποτα Κύριε, καὶ τὸν ἡμέτερον ἁγιασμόν, [σὺν] αὐτοῖς ὑμνούντων καὶ λεγόντων, Ὁ λαύς. “Arioc, ἅγιος, ἅγιος, Κύριος 2ZaBawe’ πλήρης 6 [oypan]oc Kal ἡ rH τῆς Ariልc coy AdZHC. Ὃ ἱερεὺς σφραγίζων λέγει" IDvjpys γὰρ ἀληθῶς o οὐρανὸς καὶ ἡ yi τῆς ἁγίας σου δόξης διὰ τῆς ἐπιφανείας τοῦ μονογενοῦς σου Yioy, Κυρίου δὲ καὶ Θεοῦ , a ኣ ያ Ilavrore μὲν Ta rayra σε καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ" πλή- | ῥωσον, ὁ Θεός, καὶ ταύτην τὴν θυσίαν τῆς παρὰ σοῦ εὐλογίας, διὰ τῆς ἐπιφοιτήσεως τοῦ παναγίου cov Πνεύματος. ὅτι αὐτὸς ὁ Κύριος καὶ Θεὸς καὶ Σωτὴρ xai Παμβα- σιλεὺς ἡμῶν Ἰησοῦς ὁ Χριστὸς ἐν τῇ νυκτὶ ἡ παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρεδίδου, ὑπὲρ τῆς τοῦ κόσμον σωτηρίας, ἄρτον λαβὼν ἐπὶ τῶν ἁγίων καὶ ἀχράντων καὶ ἀθανάτων χειρῶν αὐτοῦ, ἀναβλέψας eis τὸν οὐρανόν, καὶ ἀναδείξας σοι τῷ Θεῷ καὶ Πατρί, [ἐπὶ τοῦτο) εὐχαριστήσας, «Kk εὐλογή- σας, νει ἁγιάσας, ka κλάσας ma μετέδωκεν τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών, "Been. Λάβετε, φάγετε. Ὁ διάκονος]. "Exreivare, of πρεσβύτεροι. (1) The MS. has δόξα for δέξαι. (2) ἐπὶ τοῦτο interlined. LITURGIA COPTIT. SANCTI CYBILLI. Sacerdos. Vere pleni sunt caeli et terra gloria tua sancta, per Filium tuum unigenitum Dominum, Deum, Salvatorem et Regem nostrum omnium Jesum Chris- tum. Imple hoc sacrificium tuum, Do- mine, benedictione quae a te est per illapsum super illud Spiritus tui Sancti, ἧς Amen: et benedictione benedio, υἷε Amen: et purificatione purifica, Amen, haec dona tua veneranda proposita coram te, hunc panem et hunc calicem. Quippe Filius tuus unigenitus, Dominus, Deus, Salvator et Rex noster omnium Jesus Christus, ea nocte qua tradidit se ipsum ut pateretur pro peccatis nostris, ante mortem quam propria sua voluntate suscepit pro nobis omnibus, Populus. Credimus. Sacerdos. Accepit panem in manus suas sanctas, immaculatas, puras, beatas, et vivificantes, et suspexit in caelum, ad te Deum Patrem suum et omnium Dominum, et gratias egit, Amen. Sacerdos. Et benedixit illum, Amen. Sacerdos. Et sanctificavit illum, Amen. Sacerdos. Et fregit ilum, et dedit illum suis Discipulis sanctis et Apostolis puris dicens: Accipite, manducate ex eo (a) These passages may also be seen either entire or slightly altered in the JEtbiopian Canon. 1—2 (a) (a) (a) p. 46 (a) 52 LITURGY OF ALEXANDRIA. CODEX ROSSASXENSIS, "0 lepeis ἐκφών. "Tovro ἐστι τὸ σώμά pos, 76 ὑκὶρ ὑμῶν κλώμενον καὶ δεαδιδόμενον eis ἄφεσιν ἁμαρτιῶν. 0 λαός. ለሥ. Ὅ δὲ ἱερεὺς λέγει ἐσενχόμενοτ' Ὥσαύτως καὶ τὸ ποτήριον pera τὸ δει- σπνῆσαε λαβών, καὶ κεράσας ἐξ οἶνον καὶ ὕδατος, ἀναβλέψας «is τὸν οὐρανὸν πρὸς σὲ τὸν ἴδιον Πατέρα, Θεὸν δὲ ἡμῶν καὶ Θεὸν τῶν ὅλων, εὐχαριστήσας, εὐλογήσας, dpd- σας, πλήσας Πνεύματος ayiov, μετέδωκε τοῖς ἁγίοις καὶ μακαρίοις αὑτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών, "Espen. Πίετε ἐξ αὐτοῦ πάντες" Ὃ διάκονοι, “Ere ἐκτείνατε. "0 lepeis ἐκφών. Τοῦτό ἐστι τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον καὶ διαδιδόμενον εἷς ἄφεσιν ἁμαρτιῶν. Ὃ λαό. ᾿Αμήν, Ὃ ἱερεὺς εὔχεται οὕτω. Τοῦτο ποιεῖτε εἷς τὴν ἐμὴν ἀνάμνησιν. ὁσάκιᾳ γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον, πίνητε δὲ καὶ τὸ ποτήριον τοῦτο, τὸν ἐμὸν θάνατον καταγγέλλετε, καὶ τὴν ἐμὴν ἀνά- στασιν καὶ ἀνάληψιν ὁμολογεῖτε, ἄχρις οὗ ἐὰν ἔλθω. (1) D, inserted γὰρ. (2) D. omitted ἁγιάσας. (8) Dr Neale read ἐκχεόμενον. ROTULUB VATICASUB Tosré pow ἔστιν τὸ σώμα τὸ veip ὑμῶν οἴνου καὶ veros, ἀναβλέψας ἢ» {0 λαός. Ἐπιβλίψατε: eis τὸν οὐρανὸν πρὸς σὲ τὸν ἴδιον lle- τέρα, Θεὸν ἡμῶν καὶ Θεὸν τῶν ὅλων, εὖχα- ριστήσας, ie {Ὁ λαός. Πιστεύομεν.) Exdoyjoash, ἁγιάσας ἧι, τλήσας Πνείμα- τος ἁγίου, μετέδωκεν τοῖς ἁγίοις καὶ μακα- ρίοις αὑτοῦ μαθηταῖς καὶ axocToAots εἰπών, Ὃ ἱερεὺς ἐκφών. Πίετε ἐξ αὐτοῦ πάντες" [Ὁ διάκονος. "Eri éxreivare} Τοῦτό μού ἐστι τὸ αἷμα, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνό- τιῶν. {0 rads. ᾿Αμήν. "0 ἱερεὺς evx.] ἀνάμνησιν. ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον, πίνητε δὲ καὶ τὸ ποτήριον τοῦτο, τὸν ἐμὸν θάνατον καταγγέλλετε, καὶ τὴν ἐμὴν ἀνά- rary καὶ ἀνάληψιν ὁμολογεΐτενξε ἄχρις οὗ av ἔλθω. {0 λαός. Tov θάνατόν σον, Κύριε, 'O ἱερεὺς expuw.} Ta σὰ ἐκ τῶν σῶν σοι προσφέροντες κατὰ πάντα καὶ διὰ πάντα, Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν (a) The MS. has ἡμῶν. (b) These sentences are in the margin. The crosses have all been interlined. (c) Added. LITURGY OF ALEXANDRIA. 53 ROTULUS MESSANENSIS. Τοῦτό μού ἐστιν τὸ σῶμα, TO ὑπὲρ ὑμῶν κλώμενον καὶ διαδιδόμενον εἰς ἄφεσιν dpap- τιῶν. Ὃ λαός. ᾿Αμήν. Ὡσαύτως μετὰ τὸ δειπνῆσαι λαβὼν πο- τήριον καὶ κεράσας ἐξ οἴνου καὶ ὕδατος, ἀναβλέψας εἰς τὸν οὐρανὸν καὶ ἀναδείξας σοι τῷ Θεῷ καὶ Πατρί, εὐχαριστήσας, »Kev- λογήσας, "ξ- ἁγιάσας, νεπλήσας Πνεύματος ἁγίον, μετέδωκεν τοῖς ἁγίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών, ᾿Ἐκφώνω,, Πίετε ἐξ αὐτοῦ πάντες" Ὁ διάκονος. "Ert ἐκτείνατε. Τοῦτό μού ἐστιν τὸ αἷμα, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκ- χεόμενον καὶ διαδιδόμενον εἰς ἄφεσιν dpap- Tuy. | Ὁ ἱερεὺς τὴν εὐχήν. Τοῦτο ποιεῖτε els τὴν ἐμὴν ἀνάμνησιν. ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον, πίνητε δὲ καὶ τὸ ποτήριον τοῦτο, τὸν ἐμὸν ϑάνατον καταγγέλλετε, καὶ τὴν ἐμὴν ἀνά- στασιν ὁμολογεῖτε, ἄχρις οὗ ἂν ἔλθω. Ὁ διάκονος, Πιστεύομεν καὶ ὁμολ. LITURGIA COPTIT. SANCTI CYRILLI. vos omnes, Hoc est corpus meum quod pro vobis frangitur et pro multis tra- detur in remissionem peccatorum ; hoc facite in meam commemorationem. Amen. Sacerdos. Similiter et calicem post coenam miscuit vino et aqua, et gratias egit, Amen. Sacerdos. Et benedixit eum, Amen. Sacerdos. Et sanctificavit eum, Amen. Sacerdos. Et gustavit, deditque eum suis praeclaris sanctis Discipulis et Apo- . Btolis, dicens: Accipite, bibite ex eo vos omnes: Hie est sanguis meus novi testa- ment, qui pro vobis effunditur et pro multis dabitur in remissionem pecca- torum ; Hoc facite in meam commemo- rationem ; Amen. Sacerdos. Quotiescumque enim man- ducabitis ex hoc pane, et bibetis ex hoc calice, annunciate mortem meam, et confitemini resurrectionem meam, et memoriam mei agite, donec veniam. Populus, Mortem tuam annunciamus, Domine, (1) The ΜΒ. had ἡμῶν, but it was corrected primá manu. (3) Tbe rubric seems to have been added. fol. 56 b 54 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. Tov θάνατον, Δέσποτα Κύριε παντοκρά- τωρ, ἐπουράνιε Βασιλεῦ, τοῦ μονογενοῦς σον Υἱοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ καταγγέλλοντες, καὶ τὴν τριήμερον καὶ μακαρίαν αὐτοῦ ἐκ νεκρῶν ἀνάστασιν ὁμολογοῦντες, καὶ τὴν εἰς οὐ- ρανοὺς ἀνάληψιν, καὶ τὴν ἐκ δεξιῶν σου τοῦ Θεοῦ καὶ Πατρὸς καθέδραν καὶ τὴν δευτέραν καὶ φρικτὴν καὶ φοβερὰν αὐτοῦ παρουσίαν ἀπεκδεχόμενοι, ἐν 7 μέλλει ἔρ- χεσθαι κρῖναι ζῶντας καὶ νεκροὺς ἐν δικαυ- οσύνῃ, καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ" φεῖσαι ἡμῶν, Κύριε ὁ Θεὸς ἡμῶν' σοὶ ἐκ τῶν σῶν δώρων προεθήκαμεν ἐνώ- πιόν σον" (1) Ὁ. omitted ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. φεῖσαι ἡμῶν, Κύριε ὁ Θεὸς ἡμῶν, and road σοὶ Κύριε ὃ Θεὸς ἡμῶν τὰ σὰ, ROTULUS VATICANUS. (0 λαός. Σὲ ὑμνοῦμεν. *O ἱερεὺς τὴν εὐχὴν μυστικῶς.} τὸν θάνατον, Δέσποτα Κύριε παντο- κράτωρ, ἑπουράνιε Βασιλεῦ, τοῦ μονογε- vous σου Ὑἱοῦ, Κυρίου δὲ καὶ Θεοῦ ᾿Ιησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν καταγγέλλοντες, καὶ τὴν τριήμερον καὶ μακαρίαν αὑτοῦ ἐκ γεκρῶν ἀνάστασιν ὁμολογοῦντες, καὶ τὴν εἷς οὐρανοὺς ἀνάληψιν, καὶ τὴν ἐκ δεξιῶν σον τοῦ Θεοῦ καὶ Πατρὸς καθέδραν καὶ τὴν δευτέραν καὶ φρικτὴν καὶ φοβερὰν αὐτοῦ παρουσίαν {Πιστεύομεν καὶ ὁμολογοῦμεν τὸ σῶμα.) ἀπεκδεχόμενοι, ἐν j μέλλει ἔρχεσθαι κρῖναι ζῶντας καὶ νεκροὺς ἐν δικαιοσύνῃ, καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ" Ὁ ἱερεὺς ἐκφών. Φεῖσαι ἡμῶν, Κύριε 6 Θεὸς ἡμῶν, y. Κύριε ἐλέησον. y. "K Σοὶ τὰ σὰ ἐκ τῶν σῶν δώρων προεθή- καμεν ἐνώπιόν cov, (a) Added apparently. (b) Added in the margin. (c) Κύριε ἐλέησον added in the margin. LITURGY OF ROTULUS MESSANENSIS. Toy θάνατον, Κύριε παντοκράτωρ érov- ράνιε, τοῦ μονογενοῦς cov Yiov, Κυρίον δὲ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ καταγ- γέλλοντες, καὶ τὴν τριήμερον καὶ μακαρίαν αὐτοῦ ἐκ νεκρῶν ἀνάστασιν ὁμολογοῦντες, καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν καὶ τὴν ἐκ δεξιῶν αὐτοῦ τοῦ Θευῦ καὶ Πατρὸς καθέδραν, καὶ τὴν ἔνδοξον καὶ φοβερὰν αὐτοῦ παρουσίαν ἀπεκδεχόύμενοι, ἐν 1) μέλ- λει ἔρχεσθαι κρῖναι ζῶντας καὶ νεκροὺς ἐν δικαιοσύνῃ, καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, σοὶ τὰ σὰ ἐκ τῶν σῶν δώρων προεθήκαμεν ἐνώπιόν σου, ALEXANDRIA. 55 LITURGIA COPTIT. SANCTI OYRILLI. Sacerdos. Nunc, Deus Pater omni- potens, annunciamus mortem unigeniti Filii tui Domini, Dei, Salvatoris, et Regis nostri omnium Jesu Christi: et confi- temur resurrectionem ejus sanctam, et ascensionem ejus sursum in caelos, ses- sionemque ejus ad dexteram tuam, O Pater: et exspectamus adventum ejus secundum, quo venturus est ex caelis, terribilem et gloria plenum, in fine hujus saeculi: in quo veniet ad judicandum orbem in aequitate: et dabit unicuique secundum opera sua sive bonum, sive malum. Populus. Secundum misericordiam tuam, Domine, et non secundum peccata nostra, Sacerdos, Tu es coram cujus gloria haec sancta dona proponimus, ex illis quae tua sunt, Pater Sancte. Diaconus. Adorate Deum cum timore. Sacerdos. Oramus et obsecramus bonitatem tuam, Amator hominum: ne confundas nos confusione aeterna, neque rejicias nos servos tuos, neque repellas nos a facie tua, neque dicas nobis Nescio vos: sed da aquas capitibus nostris, et fontem lacrymarum oculis nostris, ut ploremus die ao nocte coram te delicta nostra ; quia nos sumus populus tuus et oves pascuae tuae. Dele iniquitates nostras, et remitte delicta nostra, quae commisimus voluntarie aut involuntarie, scienter vel ignoranter, occulta et manifesta, quae pridem agnovimus aut quae obliti sumus, et quae novit nomen tuum sanctum. Audi, Domine, deprecationem plebis tuge: respice ad suspiria servorum tuorum; neque propter peccata mea aut immunditias cordis mei, deprives populum tuum adventu Spiritus tui Sancti. Populus. Miserere nostri, Deus Pater omnipotens. Sacerdos involvit manus suas velo, et signum crucis facit versus populum, moz dicit alta voce, Populus enim tuus et Ecclesia tua obsecrant te, dicentes: Et moz respicit ad Orientem, Populus. Miserere nostri, Deus Pater omnipotens, Sacerdos. Miserere nostri, Deus Pater omnipotens. Diaconus. Adorate Deum Patrem omnipotentem, Sacerdos dicit invocationem secreto. p. 46 p. 47 1) fol. 57 56 LITURGY OF CODEX ROSSANENSIS. καὶ δεόμεθα καὶ παρακαλοῦμέν σε, φιλάνθρωπε ἀγαθέ, ἐξαπόστειλον ἐξ ὕψους ἁγίου σον, ἐξ ἑτοίμου κατοικητηρίου cov, ἐκ τῶν ἀπεριγράπτων κόλπων σον, αὐτὸν τὸν ἸΠαράκλητον, τὸ Πνεῦμα τῆς ἀληθείας, TO "Aytov, τὸ Κύριον, τὸ Ζωοποιόν, τὸ ἐν νόμῳ καὶ προφήταις καὶ ἀποστόλοις λαλῆ- σαν, τὸ πανταχοῦ παρὸν καὶ τὰ πάντα πλη- ροῦν, ἐνεργοῦν τε αὐτεξουσίως ov διακο- νικῶς ἐφ᾽ οὖς βούλεται τὸν ἁγιασμὸν εὐδοκίᾳ τῇ σῇ, τὸ ἁπλοῦν τὴν φύσιν, τὸ πολυμερὲς τὴν ἐνέργειαν, τὴν τῶν θείων χαρισμάτων πηγήν, τὸ σοὶ ὁμοούσιον, τὸ ἐκ σοῦ ἐκπορευόμενον, τὸ σύνθρονον τῆς βασιλείας σου καὶ τοῦ μονογενοῦς σου Yio, τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ἔπιδε ἐφ᾽ ἡμᾶς καὶ ἐπὶ τοὺς ἄρτους τούτους καὶ ἐπὶ τὰ ποτήρια ταῦτα τὸ Πνεῦμά σον τὸ ἅγιον, ἵνα αὐτὰ ἁγιάσῃ καὶ τελειώσῃ, ὡς παντο- δύναμος Θεύς, 'Exééros. Kal ποιήσῃ τὸν μὲν ἄρτον σῶμα, Ὁ λαός. ᾿Αμήν. | Τὸ δὲ ποτήριον αἷμα τῆς καινῆς διαθήκης, (1) Renaudot omitted σου. (9) D. printed τὸν Κύριον. (8) D. printed πλήμερες. Bunsen again sug- gested the correct reading. The ΜΆ. has so- Avuepés. See Renaudot 1. 299, 300. (4) Sic. Drouard printed ἔτι δὲ. See Note in the Appendix. (5) MS. ἁγιάσει, τελειώσει, ποίησει. ALEXANDRIA. ROTULUS VATICANUS. © Καὶ δεόμεθα καὶ παρακαλοῦμέν σε, φιλάν- θρωπε, ἀγαθέ, Ὁ λαός. Κύριε ἐλέησον. γ΄. ἐξαπόστειλον ἐξ ἵψους ἁγίον ou, ἐξ ἑτοίμον κατοικητηρίον σου, ἐκ τῶν arept- γράπτων κόλπων σου, αὐτὸν τὸν Παράκλη.- τον, τὸ Πνεῦμα τῆς ἀληθείας, τὸ “Aytov, τὸ Κύριον καὶ Ζωοποιόν, τὸ ἐν νόμῳ καὶ προ- φήταις καὶ ἀποστόλοις λαλῆσαν, τὸ παντα- χοῦ παρὸν καὶ τὰ πάντα πληροῦν, ἐνεργοῦν τε αὐτεξουσίως καὶ οὐ διακονικῶς ἐφ᾽ οὖς βούλεται τὸν ἁγιασμὸν εὐδοκίᾳ τῇ σῇ, τὸ ἁπλοῦν τῇ φύσει, τὸ πολυμερὲς τὴν ἐνέρ- γειαν, τὴν τῶν θείων χαρισμάτων πηγήν, τὸ σοὶ ὁμοούσιον, τὸ [ἐκ σοῦ] ἐκπορευόμε- γον, τὸ σύνθρονον τῆς βασιλείας σου καὶ τοῦ μονογενοῦς σου Yiov, τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν καὶ παμβασιλέως ἡμῶν Ἰησοῦ Χριστοῦ, Ὁ ἱερεύς. "EquBe ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὸν ἄρτον τοῦτον, λαός. ᾿Αμήν. Καὶ ἐπὶ τὸ ᾿Αμήν. Ἵνα αὐτὰ εὐλογήσῃ, "0 λαός. ᾿Αμήν. ποτήριον τοῦτο, Ὁ λαός. Καὶ ἁγιάσῃ, καὶ τελειώσῃ, ὡς παντο- δύναμος Θεός, Ὁ λαός. ᾿Αμήν. Καὶ ποιήσῃ τὸν μὲν ἄρτον τοῦτον σῶμα, Ὁ λαός. ᾿Αμήν. Τὸ δὲ ποτήριον αἷμα τῆς καινῆς διαθήκης, (a) In the margin are letters which may possibly mean ὦ ὁ θεὸς ἀλληλούϊα *.* πιστεύομεν. a) 4) LITURGY OF ALEXANDRIA 57 ROTULUS MESSANENSIS. καὶ δεύμεθα καὶ παρακαλοῦμέν σε, φιλάν- θρωπε ἀγαθέ, ἐξαπόστειλον ἐξ ὕψους ἁγίου σου, ἐκ τῶν ἀπεριγράπτων κόλπων, αὐτὸν τὸν [Παρ]άκλητον, τὸ Πνεῦμα τῆς ἀληθείας, τὸ Ἅγιον, τὸ Κύριον, τὸ Ζωοποιόν, τὸ ἐν νόμῳ καὶ προφήταις καὶ] ἀποστόλοις λα- λῆσαν, τὸ πανταχοῦ παρὸν καὶ τὰ πάντα πληροῦν, ἐνεργοῦν τε αὐτεξου[σίως] καὶ ov διακονικῶς ἐφ᾽ οὖς βούλεται τὸν ἁγιασ- μὸν εὐδοκίᾳ τῇ σῇ, τὸ ἁπλοῦν τὴν φύσιν [καὶ π]ολυμερὲς τὴν ἐνέργειαν, τὸ σοὶ ὁμοούσιον, τὸ ἐκ σοῦ ἐκπορενόμενον, τὸ σύνθρονον [τῆς] βασιλείας σου [καὶ τοῦ μονογενοῦς σου] Yioy, τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ἐφ᾽ ἡμᾶς καὶ ἐπὶ τοὺς ἄρτους τούτους καὶ ἐπὶ [τὰ πο]τήρια ταῦτα τὸ Ἱνεῖμά σου τὸ ἅγιον, ἵνα αὐτὰ ἁγιάσῃ καὶ τελειώσῃ, Ὃ λαός, ᾿Αμήν. ὡς παντοδύναμος Θεός, [καὶ ποι]ήσῃ τὸν μὲν ἄρτον σῶμα, Y To δὲ ποτήριον αἷμα τῆς καινῆς διαθήκης, v avroU τοῦ [Κυρίον καὶ (1) MS. has Γ for ἀγαθέ. (2) MS. σοὶ for ἐκ σοῦ. In the next line there is the mark of an omission after cov. The margin which supplied the correction is eaten away here. I have therefore supplied tho words from the other MSS. (8) This is interlined. LITURGIA COPTIT. SANCTI CYRILLI. Et mitte deorsum ex excelso tuo sancto et ex habitaculo tuo praeparato et ex incircumscripto sinu tuo et ex solio regni gloriae tuae, Paraclitum Spiritum tuum Sanctum, Subsistentem in Persona sua, Immutabilem nec altera- tioni obnoxium, Dominum, Vivificantem, qui locutus est in lege, Prophetis, et Apostolis, qui est ubique et omnia loca replet neque loco continetur, qui libere, propria potestate, operatur secundum voluntatem tuam puritatem in iis quos diligit et non sicut minister, qui est simplex in natura Rua, et in operatione sua multiplex, fons donorum divinorum, consubstantialis tibi, a te procedens, so- cius throni regni gloriae tuae, cum Filio tuo unigenito, Domino, Deo, Salvatore et Rege omnium nostrum Jesu Christo, super nos servos tuos, et super haec veneranda dona proposita coram te, super hunc panem, et super hunc calicem, ut purificentur et transferantur; Diaconus. Attendamua Populus. Amen. Sacerdos alta voce, signans ter corpus, Et hunc panem quidem faciat corpus Christi; Populus. Amen. Sacerdos, signans ter sanguinem, Et hunc calicem faciat quoque sangui- nem pretiosum testamenti novi, Populus. Amen. (a) Renaudot has tua. (a) Ῥ. 48 foL 6; b 58 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. αὐτοῦ τοῦ Κυρίου xai Θεοῦ xal Σωτῆρος καὶ παμβασιλέως ἡμῶν [roy Χριστοῦ" Ὁ διάκονος. KaréAgere οἱ διάκονοι. ‘Oo lepevs ἐκφών. Ἵνα γένωνται πᾶσιν ἡμῖν τοῖς ἐξ αὐτῶν μεταλαμβάνουσιν, εἷς πίστιν, εἷς νῆψιν, εἰς ἴασιν, els σωφροσύνην, εἰς ἁγιασμόν, eis dxravavéwow ψυχῆς, σώματος, καὶ πνεύμα- τος, εἰς κοινωνίαν μακαριότητος ζωῆς alw- νίου καὶ ἀφθαρσίας, «ls δοξολογίαν τοῦ παναγίου cov ὀνόματος, εἰς ἄφεσιν dygap- Tuy" ἵνα σοῦ καὶ ἐν τούτῳ, καθὼς καὶ ἐν παντί, δοξασθῇ καὶ ὑμνηθῇ καὶ ἁγιασθῇ τὸ παναγιον καὶ ἔντιμον καὶ δεδοξασμένον σον ὄνομα σὺν Ἰησοῦ Χριστῷ καὶ ἁγίῳ ΠΙνεύ- ματι. 'O rads. Ὥσπερ ἦν καὶ ἐστίν. Ὁ ἱερεύς. — Elpyjvg πᾶσιν. Ὁ διάκονοι. ἸΠροσεύξασθε. ROTULUS VATICANUS. αὐτοῦ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν καὶ ΠΙαμβασιλέως Ἰησοῦ Χριστοῦ" Ὁ λαός. ᾿Αμήν. 'O ἀρχιδιάκονος. Κατέλθετε οἱ διάκονοι, { O ἱερεὺς λέγει ἐκφώνν βμικρ.) Ἵνα γένωνται πᾶσιν ἡμῖν τοῖς ἐξ αὐτῶν μεταλαμβάνουσιν, εἷς πίστυ,, εἷς νῆψιν, εἰς ἴασιν, εἷς εὖ yy, eis ἁγιασμόν, εἷς éxa- γανέωσιν ψυχῆς, σώματός T€ kal πνεύμα- Tos, εἷς κοινωνίαν μακαριότητος ζωῆς αἰωνίον καὶ ἀφθαρσίας, eis δοξολογίαν τοῦ παναγίου σου ὀνόματος, εἰς ἄφεσιν ἁμαρτιῶν" ἵνα σοῦ καὶ ἐν τούτῳ, καθὼς καὶ ἐν παντί, δοξασθῇ ἢ καὶ ἁγιασθῇ τὸ πανάγιον καὶ . ἔντιμον καὶ δεδοξασμένον σον ὄνομα σὺν Ἰησοῦ Χριστῷ καὶ ἁγίῳ Πνεύματι vuv καὶ 9 ላ ላ » Q€t Καὶ €t$ 7T. ኣላ « KQL V Kai δὸς ἡμῖν dy ἑνὶ στόματι καὶ μιᾷ καρδίᾳ δοξάζειν καὶ ἀνυμνεῖν τὸ πάντιμον καὶ μεγα[λοπρεπὲς ὄνομά aov]. {Ὁ λαός. ᾿Αμήν. ᾿Εκφών. ᾿Αλληλούω.} Καὶ ἔσται τὰ ἐλέη τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ μετὰ [πάντων ὑμῶν]. Καὶ μετὰ τοῦ πνεύματος. Πάντων τῶν ἁγίων [μνη- μονεύσαντες, ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθώμεν)]. Ὃ διάκονος. (a) This is in the margin. (b) In the margin some contractions which may mean 0 λαός. ὥσπερ ἦν kal ἐστιν. (c) Apparently added. I have supplied the abbreviations from the Liturgy of 8t Chrysos- tom. 6) LITURGY OF ALEXANDRIA. 59 ROTULUS MESSANENSIS. Θεοῦ καὶ Xorjp]os καὶ Παμβασιλέως ἡμῶν Ἰησοῦ Χριστοῦ" ᾽ διάκονος Κατέλθετε οἱ διάκονοι" συν- εὔξασθε ol πρεσβύτεροι. [Ἷνα γένωνἾται πᾶσιν ἡμῖν τοῖς ἐξ αὐτῶν μεταλαμβάνουσιν, εἷς πίστιν, εἰς νῆψιν, εἰς ἴασιν, [eis σωφροσύ]νην, εἰς ἁγιασμόν, εἷς ἐπανανέωσιν ψυχῆς, σώματός τε καὶ πνεύ- ματος, eis κοινωνίαν [μακαριότηἾτος ζωῆς αἰωνίον καὶ ἀφθαρσίαν, εἷς δοξολογίαν τοῦ παναγίου cov Πνεύματος, eis ἄφεσιν [dpap- τι]ῶν' ἵνα σοῦ καὶ ἐν τούτῳ, καθὼς καὶ ἐν πᾶσιν, δοξασθῇ, ὑμνηθῇ, ὑψωθῇ, καὶ ἁγιασθῇ τὸ πανάγιον καὶ ἔντιμον καὶ δεδο- ξασμένον ὄνομά σον σὺν ᾿Ιησοῦ Χριστῷ καὶ ἁγίῳ Πνεύματι. Ὁ λαός, Ὥσπερ ἦν καὶ ἐστὶν καὶ ἔσται εἰς γενεὰν καὶ γενεάν, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. (1) ὕψη i.e. ὑψωθῇ interlined. (2) MS. ὅπερ. The conclusion is doubtful, some words being illegible. [With the prayer on the next page compare Ethiopic Canon: Oratio Fractionis alia Basilii, Deus parens lucis, vitae principium, scientiae largitor, donorum creator, gratiose opifex, ani- marum nostrarum benefactor ; thesaurus sapi- entiae, doctor sanctorum, fundator saeculorum, precum purarum susceptor, iis qui in eum toto eorde confidunt donator munerum, quae desi- derant Angeli prospicere: qui e profundo nos eduxit in lucem, qui dedit nobis vitam ex morte: qui concessit nobis libertatem et manumissionem a servitute: qui tenebras erroris quae in nobis erant illustravit, per praesentiam in carne unigeniti Filii sui. Tu ergo etiamnum, Domine, illustra oculos cordis nostri, et perfectos nos effice animis, corporibus, spiritibusque nostris, ut corde sancto et labiis puris audeamus orare te, Deus Pater sancte qui es in caelis, et dicamus.) LITURGIA COPTIT. SANCTI CYRILLI. Sacerdos. Ejusdem Domini, Dei, Sal- vatoris et Regis omnium nostrum Jesu Christi; Populus. Amen. Sacerdos. Ut sint nobis omnibus, qui ea percepturi sumus, utilia ad obtinendam fidem sine disputatione, caritatem absque hypocrisi, patientiam perfectam, spem firmam, fiducinm, protectionem, sanatio- nem, gaudium, et renovationem animae, corporis et spiritus, ad gloriam nominis tui sancti, ad societatem beatam vitae aeternae et incorruptibilis, et ad remis- sionem peccatorum ; Populus. Sicut erat, etc. Sacerdos. Ut in hoo sicut et in om- nibus rebus glorificetur, benedicatur et extollatur nomen tuum magnum, sanctis- simum, venerandum et benedictum, cum Jesu Christo, Filio tuo dilecto, et Spiritu Sancto. Sacerdos. Pax omnibus. Populus. Es cum spiritu tuo. Sacerdos. lterum gratias agamus Deo omnipotenti etc. Reliqua petenda sunt ex Liturgia Basil. Oratio fractionis ad. Patrem. Deus qui praeelegisti nos ad dignita- tem filiorum, per Jesum Christum Domi- num nostrum, per beneplacitum volun- tatis tuae, ad gloriam et laudem gratiae tuae, quam largitus es nobis per Dilectum tuum, per quem facta est nobis salus, et per cujus pretiosum sanguinem data est nobis remissio peccatorum: gratias agimus tibi, Domine, Deus Pater Om- 8—2 e3 ቁ os LITURGY OF ALEXANDRIA. CODEX BUSSASESEIS. J apes εἴχετα, cad ἐπιτίν. Od, ors porary, ζωῆς ἀρχηγέ, χά- puros ποιητάώ, eerie θεμελιῶτα, γνώσεως Gira συψίας θησανρέ, ἁγιωσύνης διδά- oud, εὐχῶν καθαρῶν Coxe, ᾧνχῃς cep Jira, ¢ τοῖς ὦ ἔχοις εἰς σὲ zeroioct Sips «is & ἐκιθνμοῦσιν ἄγγελοι παρακύ- Yur’ ὁ dreyayor ἡμᾶς ἐξ ἀβύσσου εἰς φῶς, 6 AN ἡμῖν ἐκ θανάτον ζωήν, ὁ χαρισάμενος ἡμῖν ἐκ δουλείας εἰς ἐλευθερίαν, ὁ τὸ ἐν ἡμῖν σκύτος τῆς ἁμαρτίας διὰ τῆς παρου- σίας τοῦ μονογενοῦς σου Ὑἱοῦ λύσας, αὑτὸς καὶ viv, Δέσποτα Κύριε, διὰ τῆς ἐπιῴφοι- γχήσεως τοῦ παναγίυ σου Πνεύματος, κατ- avyagoy τοὺς ὀφθαλμοὺς τῆς διανοίας ἡμῶν, εἷς τὸ μεταλαβεῖν ἀκατακρίτως τῆς ἀθανάτον καὶ ἐπουρανίου ταύτης τροφῆς" καὶ ἁγίασον ἡμᾶς ὁλοτελεῖς ψυχῇ, σώματι, καὶ πνεύ- ματι, ἵνα μετὰ τῶν ἁγίων σον μαθητῶν καὶ ἀποστόλων εἴπωμεν σοὶ τὴν προσευχὴν ταύ- την, τὸ πάτερ ἡμῶν ὁ ἐν τοῖς OYPANOIC, καὶ τὰ ἐξῆν. ᾿βκφώνωι. Καὶ καταξίωσον ἡμᾶς, Δέσ- wore φιλάγθρωπε Κύριε, μετὰ παῤῥησίας, dxaraxpíros, ἐν καθαρᾷ καρδίᾳ, ψυχῇ πε- φωτισμένῃ, ἀνεπαισχύντῳ προσώπῳ, ἡγι- ασμένοιᾳ χείλεσιν, τολμᾶν ἐπικαλεῖσθαί σε, (1) Drouard misplaced tho stops, omitting Boxe). (4) Renaudot αἰώνων, (3)) 1), read ϑωροτὰ, Dr Nonlo δωρητὰ, (4) D. omittod els. (5) D. again omittod els. (7) 1), ἐν ἀπαισχύντῳ. (6) MS, ὁλοτελών. EOILLUS VATICASUS. Ὃ ἱερεῖς τῷ aX Accrora Θεέ, φωτὸς yerrgrop, ζωῆς aiw- rum δρυπνέ vá i αἰωνίων θεμε- Aure, γνώ Rr bias 0 ͵ ἐγωσύνης διδάσκαλε, εἰχῶν καθαρῶν δοχεῦ, ψυχῆς εἰεργέτα, $ τοῖς ἀλεγοψύχοις εἰς σὲ πεχοιθόσι διδοὺς ἃ ἐξκιθυμοῦσιν ἄγγελοι καρακύψαι o ἀναγαγὼν ἡμᾶς ἐξ ἀβίσσου εἰς φῶς, ὁ Sous ἡμῖν ἐκ Üararov ζωήν, ὦ χαρισάμενος ἡμῖν ἐκ δυιλείας «is ἐλευθ.- ρίας, ὁ τὸ ἐν ἡμῖν σκότος τῆς ἁμαρτίας δια τῆς παρουσίας τοῦ μονογενοῦς σὸν Ὑἱοῦ λύσας, αὐτὸς καὶ νῦν, Δέσκοτα Κύριε, διὰ τῆς ἐκιφοιτήσεως τοῦ ἁγίου σον llrevuc- τος, καταύγασον τοὺς ὀφθαλμοὺς τῆς δια- γοίας ἡμῶν, εἰς τὸ μεταλαβεῖν ἀκατακρίτως τῆς ἀθανάτου καὶ éxovpariov ταύτης Tpo- φῆς: καὶ ἁγίασον ἡμᾶς ὁλοτελεῖς ψυχῇ, σώματι, καὶ πνεύματι, ἵνα μετὰ τῶν ἁγίων σον μαθητῶν καὶ ἀποστόλων εἴπωμεν coi τὴν προσευχὴν ταύτην, Πάτερ ἡμῶν ὁ ἐν τοῖς OYPANOIC. ᾿Εκφώ. Καὶ καταξίωσον ἡμᾶς, Δέσποτα φιλάνθρωπε, μετὰ παῤῥησίας, ἀκατακρί- Tos, ἐν καθαρᾷ καρδίᾳ, ψυχῇ πεφωτισ- μένῃ, ἀνεπαισχύντῳ προσώπῳ, ἡγιασμένοις χείλεσιν, τολμᾶν ἐπικαλεῖσθαί σε, τὸν dv (a) MS. γνώσεως δῶρα δώματα (sic). (b) MS. ἀξίωσον and ὁλοτελεῖ, | & ©) u) fol. 68 b 62 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. τὸν ἐν τοῖς οὐρανοῖς ἅγιον Θεόν, Πατέρα, καὶ λέγειν" Ὁ λαός. Πάτερ ἡμῶν ὁ ἐν τοῖς oy- PaNoic. Ὁ ἱερεὺς εὔχεται. Nat, Κύριε, Κύριε, μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. οἶδεν γὰρ ἡ πολλή σον εὐσπλαγχνία, ὅτι οὐ δυνάμεθα ὑπενεγ- κεῖν Sua τὴν πολλὴν ἡμῶν ἀσθένειαν" ἀλλὰ ποίησον σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, σὺ γὰρ ἔδωκας ἡμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων ^ , * ^ ε ^ ToU δύνασθαι ἡμᾶς ὑπενεγκεῖν. καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. ᾿Εκφώνω:. "Ort σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις, Ὁ እags, ᾿Αμήν. 'O ἱερεύς. Εἰρήνη πᾶσιν. Ὁ διάκονος. Τὰς κεφαλὰς ὑμῶν, *O ἱερεὺς ἐπεύχεται. Δέσποτα Κύριε ὁ Θεός, ὃ παντοκράτωρ, ὁ καθήμενος ἐπὶ τῶν χερουβίμ, καὶ δοξα- ζόμενος ὑπὸ τῶν σεραφίμ᾽ ὁ ἐξ ὑδάτων οὐρανὸν oKevacas, καὶ τοῖς τῶν ἀστέρων χοροῖς τοῦτον κατακοσμήσας᾽ ὁ ἐν ὑψίστοις ἀσωμάτους ἀγγέλων συστησάμενος στρατιὰς πρὸς ἀεννάους δοξολογίας" σοὶ ἐκλίναμεν τὸν αὐχένα τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, τὸ τῆς δουλείας πρόσχημα σημαΐ- vovres, καὶ δεόμεθά σον, τὰς σκοτοειδεῖς τῆς ἁμαρτίας ἐφύδους ἐκ τῆς ἡμῶν διανοίας (1) D. omitted τὴν. (2) D. adds τῷ 'Iycov κλίνατε. Κύριε. Neale read σοὶ Κύριε. (3) Renaudot omitted τοῦτον. ὁ λαός. Σὺ ROTULUS VATICANUS. τοῖς οὐρανοῖς ἅγιον Θεόν, Πατέρα, καὶ λέγειν" Ὁ λαός. Πάτερ ἡμῶν. Ὃ ἱερεὺς εὔχεται μνστικῶς. Ναί, Κύριε, μὴ εἰσενέγκῃς ἡμᾶς εἷς πει- ρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. οἶδεν γὰρ ἡ πολλή σου εὐσπλαγχνία, ὅτι οὐ δυνάμεθα ὑπενεγκεῖν διὰ τὴν πολλὴν ἡμῶν ἀσθένειαν ἀλλὰ ποίησον σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ἡμᾶς vre- veyxeiy. σὺ γὰρ ἔδωκας ἡμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. 'O ἱερεύς. “Ort σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα. Ὁ ἱερεύς. Εἰρήνη πᾶσιν. Ὁ διάκονος. Τὰς κεφαλὰς, Ὃ ἱερεὺς εὔχεται μυστικῶς. Δέσποτα Κύριε ὁ Θεύς, ὁ παντοκράτωρ, ὁ καθήμενος ἐπὶ τῶν xepovBip, καὶ δοξα- ζόμενος ὑπὸ τῶν σεραφίμ' ὁ ἐξ ὑδάτων οὐρανὸν κατασκενάσας, καὶ τοῖς τῶν ἀστέ- ρων χοροῖς τυῦτον κατακοσμήσας᾽ σοὶ ἐκλί- vapev τὸν αὐχένα τῶν ψυχῶν καὶ τῶν σω- μάτων ἡμῶν, τὸ τῆς δουλείας πρόσχημα σημαίνοντες, καὶ δεόμεθά σον, τὰς σκοτο- adeis τῆς ἁμαρτίας ἐφόδους ἐκ τῆς ἡμῶν (a) An Arabic note, ‘‘ the people pray.” (b) MS. πὰς. (c) M8. μυστικόν. LITURGY OF ALEXANDRIA. 63 ROTULUS MESSANENSIS. τὸν ἐν τοῖς οὐρανοῖς ἅγιον Θεόν, Πατέρα, καὶ λέγειν, Πάτερ' Ναί, Κύριε. Καὶ μὴ εἰσενέγκῃς ἡμᾶς els πειρασμόν, Κύριε, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ" olde yap ግ πολλή σου φιλανθρωπία ὅτι οὐ δυνάμεθα ὑπενεγκεῖν διὰ τὴν πολλὴν ἡμῶν ἀσθένειαν: ἀλλὰ ποίησον σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ἡμᾶς ὑπενεγκεῖν. σὺ γὰρ δέδωκας ἡμῖν ἐξουσίαν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, φυλακτηριάσας ἡμᾶς và 0G κράτει καὶ τῇ δυνάμει τοῦ σταυροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσῃ. ᾿Ἐκφώνω:. Ὅτι σοῦ ἐστιν ἡ Pao aia Ὁ ἱερεύς. Εἰρήνη πᾶσιν. Ὁ διάκονος. Τὰς κεφαλὰς ἡμῶν τῷ 5 Κυρίῳ κλίψωμεν. Ὃ λαός. ἱδΔέσποτα Κύριε 9 Θεός, ὁ παντοκράτωρ, ὁ καθήμενος ἐπὶ τῶν χερουβίμ, καὶ δοξα- ζόμενος ὑπὸ τῶν σεραφίμ). Ὁ @eds, ὁ ἐξ ὑδάτων οὐρανὸν κατασκευάσας, καὶ τοῖς ᾿Ενώπιόν σον Κύριε, τῶν ἀστέρων χοροῖς τοῦτον κατακοσμήσας" ὁ ἐν ὑψίστοις στρατιὰς οὐρανίους σνστησά- μενος πρὸς ἀεννάους σον δοξολογίας" σοὶ ἐκλίναμεν τὸν αὐχένα τῶν ψνχῶν καὶ τῶν σωμάτων ἡμῶν, τὸ τῆς δουλείας πρόσχημα σημαίνοντες, καὶ δεόμεθά σου, τὰς σκο- τοειδεῖς τῆς ἁμαρτίας ἐφόδους ἐκ τῆς ἡμῶν διανοίας ἀπέλασον, καὶ ταῖς τοῦ ἁγίου σον (1) Ναὶ Κύριε interlined. LITURGIA COPTIT. SANCTI CYRILLI. sumus, bonorum Auctor. Verum largire nobis Spiritum Sanctum tuum, ut cordi- bus puris et conscientiis nitidis, facie- que inconfusa, fide non ficta, caritate perfecta, et spe firma, audeamus cum fiducia orare, dicendo orationem sanctam quam dilectus Filius tuus tradidit famili- aribus suis,sanctis Discipuliset A postolis, dicens illis: Quotiescumque precari vo- lueritis, orate in hunc modum et dicite : PATER NOSTER QUI ES IN CAELIS, etc. Oratio post Pater noster. Sacerdos. Rogamus te, Deus Pater Omnipotens, ne nos inducas in tenta- tionem, sed libera nos a malo: actiones diabolicas a nobis remove : insidias per consilia improborum hominum omnes inutiles effice. Protege nos semper dex- tera tua vivificante, tu qui es adjutor noster et auxiliator noster, per Christum Jesum Dominum nostrum, cui, etc, (2) The words between brackets are in the margin in ἃ later hand. (3) MS. κατοειδεῖς. p. 49 fol. δ9 a) 64 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. ἀπέλασον, καὶ ταῖς τοῦ ἁγίου Πνεύματος Geo- ειδέσιν αὐγαῖς τὸν ἡμέτερον νοῦν καταφαίδρυ- vov, ὅπως τῇ γνώσει σον πληθυνόμενοι, ἀξίως μετάσχωμεν τῶν προκειμένων ἡμῖν ἀγαθών, τοῦ ἀχράντου σώματος καὶ τοῦ τιμίου αἵματος τοῦ μονογενοῦς σου Ὑἱοῦ, τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, συγχωρῶν ἡμῖν πᾶν εἶδος ἁμαρτιῶν, διὰ τὴν πολλὴν καὶ ἀνεξιχνίαστόν σον ἀγαθότητα, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Ὑἱοῦ, Ae οὗ καὶ μεθ οὗ σοὶ ἡ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ. ᾿Εκφών. "0 ἱερεύς, Elpyvyg πᾶσιν. "0 διάκονος. Μετὰ φόβον Θεοῦ. Ὃ ἱερεὺς εὔχεται, Ἅγιε, ὕψιστε, φοβερέ, ὃ ἐν ἁγίοις ava- παυόμενος, Κύριε, ἁγίασον ἡμᾶς τῷ λόγῳ τῆς σῆς χάριτος καὶ τῇ ἐπιφοιτήσει τοῦ παναγίου σου Πνεύματος. σὺ ydp elas, (οἱ. δ Δέσποτα, ἽΑγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος εἰμί, (1) D. misplaced the ἐκφών. ROTULUS VATICANUS. διανοίας ἀπέλασον, καὶ ταῖς ToU ἁγίου IIvev- ματος θεοειδέσιν αὐγαῖς τὸν ἡμέτερον νοῦν καταφαίδρυνον, ὅπως τῇ γνώσει σον πληθυ- νόμενοι, ἀξίως μετάσχωμεν τῶν προκειμένων ἡμῖν ἀγαθῶν, τοῦ ἀχράντου σώματος καὶ τοῦ τιμίου αἵματος τοῦ μονογενοῦς σου Ὑἱοῦ, τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, Συγχωρῶν ἡμῖν πᾶν εἶδος ἁμαρτιῶν, διὰ τὴν πολλὴν καὶ ἀνεξιχνίαστόν ov ἀγαθό- Tyra, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς, Ὁ ἱερεύς. Ae οὗ καὶ μεθ᾽ οὗ σοὶ 1] δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ cov Πνεύματι νῦν. Ὁ ἱερεύς. Εἰρήνη πᾶσιν. Ὁ διάκονος. Μετὰ φόβου Θεοῦ πρόσχωμεν. Εὐχὴ λεγ. καθ᾽ ἑαυτὸν καὶ [ἐν] αὐτῇ ὑψοῖ τὸν ἄρτον. Ὁ @eds, εἰς τὴν βοήθειάν pov πρόσχες, Κύριε, εἷς τὸ βοηθῆσαί με σπεῦσον. ὁ Θεύς, ὕψωσον κέρας τῶν χριστιανῶν καὶ δέξαι τοῦ ἐμοῦ στόματος ἀκατάλειπτον ὕμνον μετὰ τῶν ἄνω δυνάμεων βοῶντος καὶ λέγοντος, Κύριε, ἐλέησον τὸν κόσμον σον. ᾿ Ὁ ἱερεὺς ἑκφών. μεγαλῇ φωνῇ. Τὰ aria τοῖς drioic. “Ayte, ὁ ἐν ἁγίοις ἀναπανόμενος, ὕψιστε, ἁγίασον ἡμᾶς τῷ λόγῳ τῆς χάριτός σου καὶ τῇ ἐπιφοιτήσει τοῦ παναγίου cov IIve- ματος. σὺ γὰρ εἶπας, ἽΔγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος eikc Κύριε ὁ Θεὸς ἡμῶν, ἀκατά- (a) An Arabio note, (b) An Arabic note, ‘‘ he elevates the body.” (c) MS. has ἀκατάλυκτε. (e) p. 43 e (c) (1) LITURGY OF ALEXANDRIA. 65 ROTULUS MESSANENSIS. Πνεύματος θειοτάταις αὐγαῖς τὸν ἡμέτερον voty καταφαίδρυνον, ὅπως τῇ γνώσει σου πληθυνόμενοι, ἀξίως μετάσχωμεν τῶν προ- κειμένων ἡμῖν ἀγαθῶν, τοῦ ἀχράντου σώμα» τος καὶ τοῦ τιμίου αἵματος τοῦ μονογενοῦς σου Ὑϊοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, συγχωρῶν ἡμῖν πᾶν εἶδος ἁμαρτιῶν, διὰ τὴν πολλὴν καὶ ἀν- εξιχνίαστόν σου ἀγαθότητα, ᾿Εκφώνω:,. Δὲ οὗ καὶ μεθ᾽ οὗ σοί, Εἰρήνη πᾶσιν. Ὁ διάκονος. Μετὰ φόβον Θεοῦ πρόσχω- μεν. {0 ἱερεὺς ὑψοῖ τὴν προσφοράν.) * Aqu, 6 ἐν ἁγίοις ἀναπανόμενος, ὕψιστε, ἁγίασον ἡμᾶς τῷ λόγῳ τῆς χάριτός σου, καὶ τῇ ἐπιφοιτήσει τοῦ παναγίον σου Πνεύμα- τος. σὺ γὰρ εἶπας, “Aywe ἔσεσθε, ὅτι ἐγὼ ἅγιος εἰμί. Κύριε ὁ Θεὸς ἡμῶν, ἀκατάληπτε (1) In the margin φωτιζόμενοι. LITURGIA COPTIT. SANCTI CYRILLI, (2) A late addition in the margin. The words are somewhat dubious. () (9) a) foL 60 66 LITURGY OF CODEX ROSSANENSIS. Κύριος ὁ Θεὸς ἡμῶν, ἀκατάληπτε Θεέ, Λύγε, τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι ὁμοούσιε, συναΐδιε καὶ συνάναρχε, πρόσδεξαι τὸν ἀκή- ρατον ὕμνον, σὺν τοῖς χερουβὶμ καὶ σερα- dip, xal wap ἐμοῦ τοῦ ἁμαρτωλοῦ καὶ avagiou δούλον σου, ἐξ ἀναξίων μον χειλέων βοῶντος καὶ λέγοντος, Κύριε ἐλέησον. I". Ὃ ἱερεὺς ἐκφώνως. Τὰ gra τοῖς árioyc. Ὁ λαός. Els Πατὴρ ἅγιος, εἷς Υἱὸς ἅγιος, ἕν Πνεῦμα ἅγιον, els ἑνότητα Πνεύματος ἁγίους ᾿Αμήν. 'O διάκονος. λήψεως. "0 ἱερεύς, σφραγίζων τὸν λαόν, ἐκφωνεῖ. Ὑπὲρ σωτηρίας καὶ ayrt- Ὁ Κύριος μετὰ πάντων. Ral κλάνει ὁ ἱερεὺς τὸν ἄρτον, καὶ λέγει. Αἰνεῖτε τὸν Θεὸν ἐν τ. Ἑαὶ μελίζει ὁ ἱερεύς, λέγων τοῖς παροῦσιν. 'O Κύριος εὐλογήσει καὶ συνδιακονήσει, διὰ τῆς μ. Kal λέγει ὁ ἱερεύς. Κελεύετε. 'O κλῆρος. To Πνεῦμα τὸ ἅγιον κελεύει καὶ ἁγιάζει. Ὁ ἱερεύς. ᾿Ιδοὺ ἡγίασται καὶ τετελείωται. Ὁ κλῆρος. Eis Πατὴρ ἅγιος" y. Καὶ λέγει ὁ lepevs. (1) D. read Θεολόγε, which Renaudot altered to Θεοῦ Aye. (2) Renaudot σύναρχε. (3) Neale supplied τοῖς ἁγίοις καὶ rà ἑξῆς τοῦ ψαλμοῦ. (4) D. supplied μεγάλης, but the Vatican Toll suggests eNews. ALEXANDRIA. ROTULUS VATICANUS. Aywre Θεέ, Λόγε, τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι ὁμοούσιε, συναΐδιε καὶ ἀχώριστε, δέχου παρ᾽ ἐμοῦ τοῦ ἁμαρτωλοῦ καὶ ἀναξίον δούλον σου, ἐξ ἀναξίων χειλέων βοῶντος καὶ λέγοντος, Κύριε ἐλέησον τὸν κοσμόν σον. Ὁ ἱερεύς. O Κύριος μετὰ πάντων ἡμών. Ὁ λαός. Καὶ μετὰ. 'O Κύριος εὐλογήσει καὶ ἁγιάσει καὶ συνδιακονήσει ἡμῖν διὰ τῆς μελίσεως τῶν ἁγίων καὶ ἀχράντων καὶ ζωοποιῶν αὐτοῦ μν- στηρίων νῦν. Ὁ ἱερεύς. KeAcvere. Ὁ κλῆρος καὶ ὁ λαός. To Πνεῦμα τὸ ἅγιον κελεύει καὶ ἁγιάζει. Ἰδού, ἡγίασται καὶ τετελείωται καὶ γέ- γονεν εἷς σῶμα καὶ αἷμα τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν καὶ διαδίδονται τὰ ἅγια τοῖς ἁγίοις. [0 lepe’s.} Els Πατὴρ [Ὁ እads.} ἅγιος. (Ὁ ἱερεύς.} εἷς Yios (Ὁ λαός.} ἅγιος. (Ὁ ἱερεύς.) ἐν Πνεῦμα ἅγιον ἴὉ λαός.) ἀμήν. (a) MB. has ἀκατάλυπτε. (b) In the margin, βαπτίζει τὸν ἄρτον els τὸ ποτήριον, and an Arabic note, “he puts the Body into the cup." (c) The words ὁ lep. ὁ λαός have been added and interlined. (a) Ῥ 46 @) (eic) a) (sic) (3) LITURGY OF ALEXANDRIA, ROTULUS MESSANENSIS. Θεέ, Λόγε, τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι ὁμοούσιε, συναΐδιε, καὶ ἀχώριστε, δέχου παρ᾽ ἐμοῦ τοῦ ἁμαρτωλοῦ καὶ ἀναξίον δού- λον σου, ἐξ ἀναξίων pov χειλέων βοῶντος καὶ λέγοντος. ᾿Εκφών. Τὰ dria τοῖς ἁΓίοιο. Ὁ λαός. Εἷς Πατὴρ ἅγιος, εἷς Yios ἅγιος, ἐν Πνεῦμα ἅγιον. ᾿Αμήν. Ὁ ἱερεύς. Ὃὧ Κύριος μετὰ πάντων. Ὁ διάκονος. ἼΑρξαι. Καὶ λέγει τὸ μυστικόν. Εὐλογήσω τὸν Κύριον. Ηὐλόγηται ὁ @eds, 6 εὐλογῶν καὶ ἁγιά- ζων πάντας ἡμᾶς διὰ τῆς ἐγχειρήσεως καὶ μελίσεως [τῶν ἀχράντων καὶ ζωοποιῶν τοῦ Χριστοῦ αὐτοῦ μυστηρίων, πάντοτε, νῦν καὶ ἀεὶ καὶ els rovs α[ἰῶνας]. Ὁ ἱερεύς. Κελεύετε, Ὁ διάκονος, Τὸ Πνεῦμα τὸ ἁγιον[κελείει καὶ ἁγίαζει. els τὸ ποτήριον. ᾿Ιδοὺ ἡγίασται καὶ [τετελείω]ται καὶ γέ- yovey εἰς σῶμα καὶ αἷμα τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ καὶ διαδίδονται τ[ὰ ἅγια τοῖς] ἁγίοις. ὁ Ὁ διάκονοι. Els Πατὴρ ἅγιος, εἷς Yios G[yvos...]ws καὶ εἰς τὰ ποτήρια καὶ εἰς τοὺς | } (1) ᾿Αμήν is recent. 07 LITURGIA COPTIT. SANCTI CYRILLL (2) Apparently a rubrical direction. See the Vatican Roll. (8) Query, δίσκους. to 08 CODEX ROSSANENSIS. "0 Κύριος μετὰ πάντων, Ὁ κλῆρος. Καὶ μετὰ τοῦ πνεύματός σου. "0 ἱερεὺς λέγε. Αὐτὸς ηὐλόγησεν, air. Ἑαὶ μεταλαμβάνει ὁ ἱερεύς. (1) Εὐχὴ τῆς κατὰ φιλανθρωπίας, “Αλλο. e *Ov τρόπον ἐπιποθεῖ 7 ἔλαφος ἐπὶ τὰς πη[γὰς τῶν ὕδατων]. 0 Kal ὅταν μεταδιδοῖ τὸν κλῆρον, λέγει" Σώμα ἅγιον. Ἑαὶ εἰς τὸ ποτήριον λέγει" Αἷμα τίμιον τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν. Kal μετὰ τὸ πληρῶσαι, λέγει ὁ διάκονος" "Eri προσευχὴν στάθ. 'O ἱερεύς. Elpyvy πᾶσιν. Ὁ διάκονος. Προσεύξασθε. Ὁ ἱερεὺς εὔχεται τὴν εὐχαριστίαν. Εὐχαριστοῦμέν σοι, Δέσποτα Κύριε ὁ Θεὸς ἡμῶν, ἐπὶ τῇ μεταλήψει τῶν ἁγίων, ἀχράντων, ἀθανάτων, καὶ ἐπουρανίων σον μυστηρίων, ὧν ἔδωκας ἡμῖν ἐπὶ εὐεργεσίᾳ καὶ ἁγιασμῷ καὶ σωτηρίᾳ τῶν ψυχῶν καὶ fo.60b τῶν σωμάτων ἡμῶν, καὶ δεόμεθα καὶ παρα- καλοῖμέν σε, φιλάνθρωπε, ἀγαθὲ Κύριε, χάρισαι ἡμῖν τὴν κοινωνίαν τοῦ ἁγίου Fo ματος καὶ τοῦ τιμίου αἵματος τοῦ μονο- γενοῦς σου Yiov, εἰς πίστιν ἀκαταίσχυντον, εἷς ἀγάπην ἀννπόκριτον, εἰς πλησμονὴν θεο- (1) Sic. Drouard printed thus: εὐχ. τῆς κατὰ φιλανθρωπίας ἄλλος. The later editions vary. (2) Drouard ἐπὶ τῆς v. (8) Sic. Neale printed τῷ κλήρῳ. LITURGY OF ALEXANDRIA. ROTULUS VATICANUS. Ὁ Κύριος pera πάντων ἡμῶν. Ὁ λαός: Kai μετὰ τοῦ πνεύματος. Ὁ ἱερεύς. Αὐτὸς ηὐλόγησεν" ᾿Αμήν.} av- τὸς ἡγίασεν' {'Apnv.} αὐτὸς δὲ ἐτελείωσεν" ΓΑμήν.} αὐτὸς καὶ μεταδιδοῖ els ἄφεσιν ἁμαρτιῶν καὶ els ζωὴν αἰώνιον. Καὶ ὅταν θέλῃ μεταλαμβάνειν λέγει" " Aproy ἅγιον. Ὃν τρόπον ἐπιποθεῖ » ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μον πρός σε, ὁ Θεός. Ἑαὶ ὅταν μεταδίδωσι" Σώμα ἅγιον τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Αἷμα τίμιον τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν. Eri προσευχὴν στάθητε. 0 ἱερεύε. Ὃ λαός. Καὶ τῷ πν. Εἰρήνη πᾶσιν. O ἱερεὺς εὔχεται μετὰ τὴν μετάληψυ. Εὐχαριστοῦμέν σοι, Δέσποτα Κύριε ὁ Θεὸς ἡμῶν, ἐπὶ τῇ μεταλήψει τῶν ἁγίων, ἀχράντων, καὶ ἐπουρανίων σου μυστηρίων, ὧν ἔδωκας [ἡμῖν ἐπὶ εὐεργεσίᾳ καὶ ἁγιασμῷ καὶ σωτηρίᾳ τῶν ψυχῶν] ἡμῶν καὶ τῶν σωμάτων, καὶ δεόμεθα καὶ παρακαλοῦμέν σε; φιλάνθρωπε, ἀγαθὲ Κύριε, χάρισαι ἡμῖν τὴν κοινωνίαν τοῦ ἁγίου σώματος καὶ τοῦ τιμίον αἵματος τοῦ μονογενοῦς σον Yiov, εἰς πίστιν ἀκαταίσχυντον, εἰς ἀγάπην ἀνυπό- κριτον, εἷς πλησμονὴν θεοσεβείας, εἷς ἀπο- (a) The word ᾿Αμήν seems to have been in- terpolated. (b) The line seems to be recent. (c) Omitted in the MS. (a) 1) LITURGY OF ROTULUS MESSANENSIS. Καὶ εἶθ᾽ οὕτω: βαπτίζει Γ΄ μερίδας ... 1 [Ὁ Κύριος με]τὰ πάντων. Ὁ λαός. Καὶ μετὰ [τοῦ πνεύματος]. Αὐτὸς ἡγίασεν, αὐτὸς καὶ ἐτελείωσεν [... ......] ἀεὶ καὶ εἰς τοὺς αἰῶνας. Ὁ διάκονος. Πρεσβύτεροι, προσέλθετε. Κοινωνικζοι,...... ἤνητον. Δεσποτικοὶ...... Εὐχὴ ὅτε μέλλει ὁ ἱερεὺς μεταλαμβάνειν. Δέσποτα Χριστέ, ὁ Θεὸς ἡμῶν, ὁ οὐράνιος ἄρτος, ἡ ζωὴ] τοῦ παντὸς κόσμου, ἥμαρτον els τὸν οὐρανὸν καὶ ἐνώπιόν σου, καὶ οὔκ εἶμι ἄξιος [μεταλαβεῖν τῶν] ἁγίων καὶ ἀχράντων σου μυστηρίων, ἀλλ᾽ ὡς εὔσπλαγχνος Θεὸς ἀξίωσόν με [τῇ χάριτί σον ἀἸκατακρίτως μετασχεῖν τοῦ αἵματος, eis ἄφεσιν αἱμαρτιῶν καὶ ζωὴν αἴώνιον, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. Τὴν ἐκτενὴν καὶ μετα[λαβὼν λέγ]ει. ὙὝψωθητι ἐπὶ τοῦς [οὐρανούς, ὁ Θεός, καὶ ἁγίον σον σώματος καὶ ἐπὶ πᾶσαν τὴν [γῆν...... εἰς] τοὺς aióvas (Caetera. desunt.) ALEXANDRIA. 69 LITURGIA COPTIT. SANCTI CYRILLI. Oratio inclinationis ad Patrem. Sacerdos. Deus qui ita nos dilexisti, dedistique nobis dignitatem filiorum, ut fili Dei vocaremur et essemus, haeredes quidem tui, Deus Pater, cohaeredes ' autem Christi tui; inclina aures tuas, et audi nos prostratos coram te: et purifica hominem nostrum interiorem, secundum sanctitatem Filii tui unigeniti, quem suscipere animo designamus ; fugi- antque a nobis fornicatio et omnis cogi- .tatio immunda propter Deum qui ex Virgine (natus est); gloriatio et malum antiquum quod est superbia, propter eum qui humiliavit semetipsum pro nobis ; timor, propter eum qui passus est in carne propter nos et erexit victoriam crucis; vana gloria, propter eum qui verberatus et flagellatus est pro nobis, et non avertit faciem suam a confusione sputorum; invidia, homicidium, dissen- sio, et odium, propter agnum Dei qui abstulit peccatum mundi; ira et inju- riarum recordatio, propter eum qui affixit cruci chirographum peccatorum nostro- rum. Fugiant.daemones et diabolus, propter eum qui principes malitiae dis- jecit et potestates tenebrarum palam triumphavit. Omnes cogitationes malas et terrenas procul rejiciamus a nobis, propter eum qui ascendit ad caelos, ut ita purificemur et percipiamus haec (1) δεσποτικοὶ is in the later handwriting. (2) Seems also to be recent. p 50 a) 10 LITURGY OF ALEXANDRIA. CODEX BOSSANENSIS. σεβείας, εἰς ἀποτροπὴν παντὸς ἐναντίου, els περιποίησιν τῶν ἐντολῶν cov, εἷς ἐφόδιον ζωῆς αἰωνίου, εἷς ἀπολογίαν εὑπρόσδεκτον τὴν ἐπὶ τοῦ φοβεροῦ βήματος τοῦ Χριστοῦ cov ᾿Ἐεφώνω.. Ar’ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ. Eira ὁ ἱερεὺς στρέφεται πρὸς τὸν λαόν, λέγων" “Αναξ μέγιστε, καὶ τῷ IIarpi συνάναρχε, 0 TQ σῷ κράτει τὸν ᾷδην σκυλεύσας, καὶ τὸν θάνατον πατήσας, καὶ τὸν ἰσχυρὸν δεσμεύ- σας, καὶ τὸν ᾿Αδὰμ ἐκ τάφου ἀναστήσας τῇ θεουργιυκῇ σον δυνάμει καὶ φωτιστικῇ αἴγλῃ τῆς σῆς ἀῤῥήτου θεότητος, avrós, Δέσποτα, διὰ τῆς μεταλήψεως τοῦ ἀχράντου σον σώ- ματος καὶ τοῦ τιμίου σον αἵματος ἐξαπό- στειλον τὴν ἀόρατόν σον δεξιάν, τὴν πλήρη εὐλογιῶν, καὶ πάντας ἡμᾶς εὐλόγησον, οἰκτεί- pnoov, σθένωσον τῇ θεϊκῇ σου δυνάμει, καὶ περίελε ἀφ᾽ ἡμῶν τὴν κακοηθῇ καὶ ἁμαρτάδα σαρκικῆς ἐπιθυμίας ἐργασίαν' καταύγασον τοὺς νοητοὺς ἡμῶν ὀφθαλμοὺς τῆς περικει- μένης ζοφερᾶς ἀνομίας, σύναψον ἡμᾶς τῷ παμμακαρίστῳ τῶν εὐαρεστησάντων σοι συλλόγῳ, ὅτι διὰ σοῦ καὶ σὺν σοὶ τῷ Πατρὶ καὶ τῷ παναγίῳ Πνεύματι πᾶς ὕμνος πρέπει, τιμή, κράτος, προσκύνησίς τε καὶ εὐχαριστία, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. Ὁ διάκονος. Πορεύεσθε ἐν εἰρήνῃ. 'O λαός. Ἔν ὀνόματι Κυρίον. "0 lepevs ἐκφώνως. Ἢ ἀγάπη τοῦ Θεοῦ καὶ Πατρός, ἡ χάρις (1) D. omitted παντὸς. (2) Renaudot again altered συνάναρχε to σύναρχε. (B) Dronard τῷ εὐαρεστήσαντι. ROTULUS VATICANUS. τροπὴν παντὸς ἐναντίου, εἷς περιποίησιν τῶν ἐντολῶν σου, εἷς ἐφόδιον ζωῆς αἰωνίου, εἷς ἀπολογίαν εὐπρόσδεκτον τὴν éxi τοῦ φοβεροῦ βήματος τοῦ Χριστοῦ σου, χάριτι καὶ οἰκτιρμοῖς. Av ov καὶ μεθ᾽ οὗ σοὶ 9 δόξα καὶ τὸ κράτος, σὺν τῷ παναγίῳ. Ὁ እair ᾿Αμήν. πληρωθείη. Ὀρθοὶ μεταλαβόντες. Ὃ ἱερεὺς ἐκφών. Ὅτι σὺ εἶ ὃ ἁγιασμὸς ἡμῶν καὶ aoi τὴν δόξαν ἀναπέμπομεν τῷ Πατρὶ καὶ τῷ Υἱῷ. *O ἱερεὺς fa εὐχὴ Ra Str Sa Buon Κύριε Ἰησοῦ Χριστέ, ὁ Θεὸς ἡμῶν, ὃ (a) MS. πληρωθοιτ. In the next line the MS. has ὀρθοὶ el μεταλαβωντ. I have, however, taken the words from the Liturgy of 8. Chry- gostom. p. 4i (n LITURGY OF ALEXANDRIA. 71 ROTULUS MESSANENSIS, (Mutilus.) LITURGIA COPTIT. SANCTI CYRILLI. mysteria pura, et perfecte purificati simus in &nimabus, corporibus, et spirit- ibus nostris: adeo ut participes simus corporis, sicut et formae, et partis Christi tui, etc. Alia Oratio gratiarum actionis. Quam benedictionem aut quam lau- dem aut quam gratiarum actionem poe- sumus retribuere tibi, O Deus amator hominum, quod cum essemus projecti per judicium mortis demersique in pro- fundo peccati, concessisti nobis liber- tatem largitusque es nobis hunc cibum immortalem et caelestem : manifestasti- que nobis hoo mysterium, prorsus abs- conditum a saeculis et generationibus, ut appareat nunc principatibus et potes- tatibus caelestibus ex Ecclesia multiplex sapientia tua? Deus, qui opera nostra gubernas per sapientiam, dignare ut comprehendamus hanc clementiam sum- mam tuam et magnitudinem paternae erga nos curae tuae benignitatisque tuae, Vere tu es cui debetur omnis gloria, majestas, honor et imperium, ante omnia saecula, Pater, Fili, et Spiritus Sancte: nunc, etc. fol. 61b q) 72 LITURGY OF ALEXANDRIA. CODEX ROSSANENSIS. τοῦ Yiov, Κυρίου δὲ ἡμῶν, ᾿Ιησοῦ Χριστοῦ, ἡ κοινωνία καὶ ἡ δωρεὰ τοῦ παναγίου Πνεύ- ματος, εἴη μετὰ πάντων ἡμῶν, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. Ὃ λαός, εὐλ. Ὃ ἱερεὺς εὔχεται ἐν τῷ διακονικῷ, λέγων" ᾿Αμήν. Ely τὸ ὄνομα Κυρίου Ἔδωκας ἡμῖν, Δέσποτα, τὸν ἁγιασμὸν ἐν Τῇ μετουσίᾳ τοῦ παναγίον σώματος καὶ τοῦ τιμίον αἵματος τοῦ μονογενοῦς σου Ὑἱοῦ" δὸς ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν τοῦ vayayíov Πνεύματος, καὶ φύλαξον ἡμᾶς ἀμώμους ἐν τῷ βίῳ, καὶ ὁδήγησον εἰς τὴν τελείαν ἀπολύτρωσιν καὶ υἱοθεσίαν, καὶ els τὰς μελλούσας αἰωνίους ἀπολαύσεις. σὺ γὰρ εἶ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρί Ὁ ἱερεύς. Ἑϊρήνη πᾶσιν, Kal ἀπολύει, Mya" Εὐλόγηται 0 Θεὸς ὁ εὐλογῶν καὶ ἁγιάζων καὶ σκέπων καὶ διατηρῶν πάντας ἡμᾶς διὰ τῆς μεθέξεως τῶν ἁγίων αὐτοῦ μυστηρίων, ὁ ὧν εὐλογητὸς εἷς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. (1) Drouard εὐλογείτω. ROTULUS8 VATICANUS. ἄρτος ὁ ἐξ οὐρανοῦ καταβὰς kai διδοὺς ζωὴν τῷ κόσμῳ, ὃ ζωοποιῶν, ἀποφήνας τὸ ἅγιόν σον σῶμα, εἰπών" Ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἱώνιον ἐν αὐτῷ, ὁ δεδωκὼς ἡμῖν θυσιαστήριον, ἀσύγκριτος, ὑπέρειχες ὑψηλότερον, ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ὁ καθ᾽ ἑκάστην σφαγιαζόμενος καὶ τοῖς πισ- τοῖς ἐπὶ σωτηρίᾳ διαδιδόμενος καὶ μένων Staravros ἀδάπανος, εὐλόγησον πάντας ἡμᾶς, Δέσποτα, τοὺς καταξιωθέντας τὰ νῦν τῆς τῶν ἀχράντων σον μυστηρίων μυστικῆς μεταλήψεως, κλίνοντάς σοι τοὺς ἑαυτῶν αὐχένας" χάρισαι ἡμῖν 9v αὐτῶν τῶν ἐν τῷ παρεσχηκότι πταισμάτων τὴν ἄφεσιν καὶ τὴν ἐν ταῖς ἐντολαῖς cov πρὸς τὸ ἑξῆς εὐδοκίμησιν" ἁγίασον ἡμῶν τὸν νοῦν καὶ τὰ φρονήματα, φύλαξον ἄσπιλον τὴν ψυχὴν σὺν τῷ σώματι, τοὺς πεπλανημένους ἐκί- στρεψον, τοὺς ἐν γήρᾳ συμπαθὴς ὑποστή- ριξον, τοὺς ἐν νεότητι κυβέρνησον, τοὺς ἐν πτωχείᾳ διάθρεψον, τοὺς ἐν ἀσθενείᾳ δυνά- pocov, τοὺς ἐν ἀνάγκαις ἐπίσκεψαι, τοὺς ἐν πάσῃ θλίψει παρακάλεσον, τῶν βασι- λέων ἡμῶν τὸ κέρας ὕψωσον, τὸν στρατὸν ἐνίσχυσον τῇ κραταιᾷ δυνάμει τοῦ σωτη- ρίον σου, καὶ μὴ εἰσενέγκῃς ἡμᾶς εἷς πει- ρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, σὺν τῷ ἀνάρχῳ σου Πατρὶ καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποίῳ σον Πνεύματι viv. Ὁ ἱερεύς. Ev[Aoyetre] τὸ ὄνομα Κυρίου. BUX. τῆς ἀκολύσεω:. Εὐλογείτω ὁ Θεὸς ὁ εὐλογῶν καὶ ἁγιάζων M [4 a e , € ^ a καὶ σκέπων καὶ διατηρῶν πάντας ἡμᾶς διὰ (a) I am obliged to leave this as in the ΜΒ. [The Liturgies of St Basil and St Chrysostom and of the Presanctified admit of a treatment different from that which I have followed in the Liturgy of Alexandria. In the Barberini MS. of the eighth or ninth century we have the earliest extant copies: the Rossano MS. furnishes an early transcript of the other two. We have several manuscripts (chiefly fragmentary) of the thirteenth and fourteenth centuries: they were printed by Demetrius Ducas in 1526 and have been frequently printed since that date. The Barberini MS. has unhappily lost eight leaves in *8t Basil,” but the differences between the surviving portions and the medieval copies are such as enable us to represent with full confidence the character of the portion lost, and this I have done, following in part the guidance of Bunsen, as furnished in his work on ‘ Hippo- lytus and his Age," Vol. rv. 387—434, and in his ‘Analecta Antenicena,” Vol. rr. 201—236. It would appear that the prayers of the eighth century have been retained with few changes to the present date. I have therefore first printed these prayers at length, and then I have exhibited the Liturgies as they were used in medieval times, and the alterations which have been subsequently introduced. In the older M88. (the Rossano and Barberini Codices), as well as in Morel’s edition, the Liturgy of Saint Basil preceded that named after Saint Chrysostom. I have followed the same order for the earlier copies: but, because of the subordinate position of “St Basil” in later times, and the continual references made in the more modern copies from “St Basil ” to “8: Chrysostom,” I have found it necessary in them to give the prior place to “St Chry- sostom.”’ In the Barberini MS. the Liturgy of Saint Chrysostom is introduced without any title, and the numbering of the Collects follows consecutively on the numbers of those in Saint Basil. C. R. here denotes the variations of the Codex Hossanensis. This copy, though pro. bably made in the twelfth century, undoubtedly preserves a very early copy.] LITURGIES OF SAINT BASIL AND OF SAINT CHRYSOSTOM, AND THE LITURGY OF THE PRESANCTIFIED. . [EIGHTH OR NINTH CENTURY.] 10—2 (ἡ D’. Ρ. 8 LITURGY OF SAINT BASIL. BARBERINI MANU:CBIPT. He λειτουργίδ Toy Aor BaciAcioy. Eo], ἥν ποιεῖ ὁ ἱερεῖς ἐν τῷ σκετοφυλαείῳ, ἀτοτιθεμένονυ τοῦ ἄρτον ἐν τῷ δίσεψ. 'O Ge, 6 Θεὺς ἡμῶν, ὁ τὸν οὐράνιον ἄρτον, τὴν τροφὴν τοῦ παντὸς κόσμου, τὸν Κύρων ἡμῶν καὶ Θεὸν Ἰησοῦν Χριστόν, ἐξαποστείλας σωτῆρα καὶ λυτρωτὴν καὶ «εὐεργέτην, εὐλογοῦντα καὶ ἁγιάζοντα ἡμᾶς, αὐτὸς εὐλόγησον τὴν πρόθεσιν ταύτην, καὶ πρόσδεξαι αὐτὴν «is τὸ ὑπερουράνιόν σου θυσιαστήριον᾽ μνημόνευσον ὡς ἀγαθὸς καὶ φιλάνθρωπος τῶν προσενεγκάντων καὶ διε ots προσήγαγον, καὶ ἡμᾶς ἀκατακρίτους διαφύλαξον ἐν τῇ ἱερουργίᾳ τῶν θείων σου μυστηρίων, ᾿Βεφώνω:. Ὅτι ἤγίασται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου, τοῦ Πατρός. EX] ἀντιφώνου a’. Κύριε 0 Θεὸς ἡμῶν, οὗ τὸ κράτος avei- καστον καὶ ἡ δόξα ἀκατάληπτος, οὗ τὸ ἔλεος ἀμέτρητον καὶ ἡ φιλανθρωπία ἄφα- τος, αὐτός, δέσποτα, κατὰ τὴν εὐσπλαγχνίαν σου ἐπίβλεψον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὸν ἅγιον οἶκον τοῦτον, καὶ ποίησον μεθ᾽ ἡμῶν καὶ τῶν συνευχομένων ἡμῖν πλούσια τὰ ἐλέη σον καὶ τοὺς οἰκτιρμούς σον, (a) The collects are numbered in the Manuscript. BARBERINI MANUSCBIPT. Ἐεφώ. Ὅτι zpére: σοι rece δόξα, τιμὴ καὶ προσκίνησις, τῷ Πατρί, καὶ. Εἰχὴ ἐστιφώνου β΄. Κύριος ὁ Geos ἡμῶν, σῶσον τὸν λαόν σον, καὶ εὐλόγησον τὴν κληρονομίαν σου" τὸ πλήρωμα τῆς ἐκκλησίας σου ἐν εἰρήνῃ διαφύλαξον, ἁγίασον rovs ἀγακῶντας τὴν εἰπρέκειαν τοῦ οἴκου σου. σὺ αὐτοὺς arri- δόξασον τῇ θεϊκῇ σου δενάμει, καὶ μὴ ἐγκατα- Aízgs ἡμᾶς, o Ges, τοὺς ἐλείζοντας ἐκὶ σέ, Ἔκφώσ. Ὅτι σὸν τὸ κράτος καὶ σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δίναμις καὶ. Ex) ἀντιώώνου γ΄. 'O τὰς κοινὰς ταύτας καὶ συμφώνους ἡμῖν χαρισάμενος προσευχάς, ὁ καὶ δυσὶ καὶ τρισὶ συμφωνοῖῦσιν ἐπὶ τῷ ὀνόματί σου τὰς αἰτήσεις παρέχειν ἐπαγγειλάμενος, αὐτὸς καὶ νῦν τῶν δούλων σου τὰ αἰτήματα πρὸς τὸ συμφέρον πλήρωσον, χορηγῶν ἡμῖν ἐν τῷ παρόντι αἰῶνι τὴν ἐπίγνωσιν τῆς σῆς ἀληθείας, καὶ ἐν τῷ μέλλοντι ζωὴν αἰώνιον χαριζόμενος, '"Ex$d». Ὅτι ἀγαθὸς καὶ φιλάνθρωπος Θεὸς ὑπάρχεις καὶ σοὶ τὴν δόξαν. Εὐχὴ τῆς εἰσόδου. Δέσποτα Κύριε ὁ Θεὸς ἡμῶν, ὁ κατα- στήσας ἐν οὐρανοῖς τάγματα καὶ στρατείας (b) MS. τοῦ IIarps, xal, τ΄. p. 9 p-6 $*. LITURGY OF SAINT BASIL. BARBERINI MANUSCRIPT. ἀγγέλων καὶ ἀρχαγγέλων πρὸς λειτουργίαν τῆς σῆς δόξης, ποίησον σὺν τῇ εἰσόδῳ ἡμῶν εἴσοδον ἁγίων ἀγγέλων γενέσθαι, συλλειτουργούντων ἡμῖν καὶ συνδοξολο- γούντων τὴν σὴν ἀγαθότητα, Ἑκφών. Ὅτι πρέπει σοι. Εὐχὴ τοῦ τρισαγίου. "O eos ὁ ἅγιος, ὁ ἐν ἁγίοις ἀναπανόμε- γος, ὁ τρισαγίῳ φωνῇ ὑπὸ τῶν Σεραφὶμ ἀνυμνούμενος καὶ ὑπὸ τῶν Χερουβὶμ δοξολογούμενος καὶ ὑπὸ πάσης ἐπουρανίον δυνάμεως προσκυνούμενος: ὁ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγὼν τὰ σύμπαντα" ὁ κτίσας τὸν avOpwrov κατ᾽ εἰκόνα σὴν καὶ ὁμοίωσιν καὶ παντί σον χαρίσματι κατακοσμήσας᾽ καὶ διδοὺς αἰτοῦντι σοφίαν καὶ σύνεσιν, καὶ μὴ παρορῶν ἁμαρτάνοντα, ἀλλὰ θέμενος ἐπὶ σωτηρίᾳ μετάνοιαν ὁ καταξιώσας ἡμᾶς, τοὺς ἀναξίους δούλους σου, καὶ ἐν τῇ ὥρᾳ ταύτῃ στῆναι κατενώπιον τῆς δόξης τοῦ ἁγίου σου θυσιαστηρίον καὶ τὴν ὀφειλομένην σοι προσκύνησιν καὶ δοξολογίαν προσάγειν" αὐτός, δέσποτα, [πρόσδεξαι)] καὶ ἐκ στό- ταπεινοὺς καὶ ματος ἡμῶν τῶν ἁμαρτωλῶν τὸν τρισάγιον ὕμνον, καὶ ἐπίσκεψαι ἡμᾶς ἐν τῇ χρηστό- τητί σον. συγχώρησον ἡμῖν πᾶν πλημ- μέλημα ἑκούσιόν τε καὶ ἀκούσιον. ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα, καὶ δὸς ἡμῖν ἐν ὁσιότητι λατρεύειν σοι πάσας τὰς ἡμέρας τῆς ζωῆς ἡμῶν, πρεσβείαις τῆς ἁγίας θεοτόκου καὶ πάντων τῶν ἁγίων τῶν ax αἰώνων σοι εὐαρεστησάντων, 11 BARBERINI MANUSCRIPT. "Expr, Ὅτι ἅγιος ef, ὁ Θεὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν. BUX τῆς ἄνω καθέδρας. Δέσποτα Κύριε, Θεὸς τῶν δυνάμεων, σῶσον τὸν λαόν σου καὶ εἰρήνευσον αὐτὸν τῇ δυνάμει τοῦ ἁγίου σον Πνεύματος, διὰ τοῦ τύπον τοῦ τιμίου σον σταυροῦ τοῦ μονογενοῦς σου Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ eis τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εὐχὴ τῆς ἐκτενῆς τοῦ Κύριε ἐλέησον. Κύριε ὃ Θεὸς ἡμῶν, τὴν ἐκτενὴν ταύτην ἱκεσίαν πρόσδεξαι παρὰ τῶν σῶν δούλων, καὶ ἐλέησον ἡμᾶς κατὰ τὸ πλῆθος τοῦ ἐλέους σου, καὶ τοὺς οἰκτιρμούς σου κατά- πεμψον ἐφ᾽ ἡμᾶς καὶ ἐπὶ πάντα τὸν λαόν σου, τὸν ἀπεκδεχόμενον τὸ παρὰ σοῦ πλού- σιον ἔλεος, ῬἘκφών. Ὅτι ἐλεήμων καὶ φιλάνθρωπος Θεὸς ὑπάρχεις καὶ σοὶ. Εὐχὴ κατηχουμένων. Κύριε 6 Θεὸς ἡμῶν, ὁ ἐν οὐρανοῖς κατοι- κῶν καὶ ἐπιβλέπων ἐπὶ πάντα τὰ ἔργα σου, ἐπίβλεψον καὶ ἐπὶ τοὺς δούλους σον τοὺς κατηχουμένους, τοὺς ὑποκεκλικότας τοὺς ἑαυτῶν αὐχένας ἐνώπιόν σον. δὸς αὐτοῖς τὸν ἐλαφρὸν (vyóv: ποίησον αὐτοὺς μέλη τῆς ἁγίας σου ἐκκλησίας, καὶ καταξίωσον αὐτοὺς τοῦ λουτροῦ τῆς παλιγγενεσίας, τῆς ἀφέσεως τῶν ἁμαρτιῶν, καὶ rot ἐνδύματος τῆς ἀφθαρσίας, εἰς ἐπίγνωσιν τοῦ ἀληθινοῦ Θεοῦ ἡμῶν, ᾿Ἐκφών. “Iva καὶ αὐτοὶ σὺν ἡμῖν δοξάζωσι τὸ πάντιμον, (a) This prayer has been omitted for many centuries in the Greek Church. (It is retained in R.) Its disuse must have been contemporaneous with the change of position in the consecrating priest. (a) p.9 P. 10 0’. p. 11 IA. p. 13 18 BABBERINI MANUSCRIPT. Ev) πιστῶν a μετὰ τὸ ἁπλωθῆνσαι τὸ εἴλητόν. Σύ, Κύριε, κατέδειξας ἡμῖν τὸ μέγα τοῦτο τῆς σωτηρίας μυστήριον' σὺ κατη»- ξίωσας ἡμᾶς, τοὺς ταπεινοὺς καὶ ἀναξίους δούλους σον, γενέσθαι λειτουργοὺς τοῦ ἁγίον σου θυσιαστηρίονυ' σὺ ἱκάνωσον ἡμᾶς τῇ δυνάμει τοῦ ayíov cov Πνεύματος εἰς τὴν διακονίαν ταύτην, ἵνα ἀκατακρίτως στάντες ἐνώπιον τῆς ἁγίας δόξης cov προσάγωμέν σοι θυσίαν αἰνέσεως. σὺ γὰρ εἶ ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν' δός, Κύριε, καὶ ὑπὲρ τῶν [ἡμετέρων] ἁμαρτη- μάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων δεκτὴν γενέσθαι τὴν θυσίαν ἡμῶν καὶ εὐπρόσδεκτον ἐνώπιόν σου, ᾿Εκφών. Ὅτι πρέπει σοι πᾶσα δόξα τιμὴ καὶ προσκύνησις τῷ Πατρί Ἐὐχὴ πιστῶν B'. 'O Θεύς, ὁ ἐπισκεψάμενος ἐν ἐλέει καὶ olkrtppots τὴν ταπείνωσιν ἡμῶν, ὁ στήσας ἡμᾶς, τοὺς ταπεινοὺς καὶ ἁμαρτωλοὺς καὶ ἀναξίους δούλους cov, κατενώπιον τῆς ἁγίας δόξης σον, λειτουργεῖν τῷ ἁγίῳ σον θυ- σιαστηρίῳ, σὺ ἐνίσχυσον ἡμᾶς τῇ δυνάμει τοῦ ἁγίου σου Πνεύματος εἷς τὴν διακο- ῥίαν ταύτην, καὶ δὸς ἡμῖν λόγον ἂν ἀνοίξει τοῦ στόματος ἡμῶν εἷς τὸ ἐπικαλεῖσθαι τὴν χάριν τοῦ dy(ov cov Πνεύματος ἐπὶ τῶν μελλόντων προτίθεσθαι δώρων, 'Ex$dv. Ὅπως ὑπὸ τοῦ κράτους σου πάντοτε φυλαττόμενοι σοὶ δόξαν. LITURGY OF SAINT BASIL. BARBERINI MANUSCRIPT. Εὐχή, ἥν ποιεῖ ὁ ἱερεὺς ὑπὲρ ἑαυτοῦ, τῶν χερουβικών λεγομένων. Οὐδεὶς ἄξιος τῶν συνδεδεμένων ταῖς II σαρκικαῖς ἐπιθυμίαις καὶ ἡδοναῖς προσέρ- χεσθαι ἢ προσεγγίζειν ἢ λειτουργεῖν σοι, βασιλεῦ τῆς δόξης τὸ γὰρ διακονεῖν σοι μέγα καὶ φοβερόν, καὶ αὐταῖς ταῖς ἐπονρανίαις δυναμεσιν ἀπρόσιτον ἀλλ᾽ ὅιως, διὰ τὴν σὴν ἄφατον φιλανθρωπίαν, ἀτρέπτως καὶ ἀναλλοιώτως γέγονας ay θρωπος, καὶ ἀρχιερεὺς ἡμῶν ἐχρημάτισας, καὶ τῆς λειτουργικῆς ταύτης καὶ ἀναιμάκτου θυσίας τὴν ἱερουργίαν παρέδωκας, ὡς δεσ- πότης τῶν ἁπάντων" σὺ γὰρ δεσπόζεις τῶν ἐπουρανίων καὶ ἐπιγείων, ὁ ἐπὶ θρόνου χερουβικοῦ ἐποχούμενος, ὁ τῶν Σεραφὶμ Κύριος καὶ βασιλεὺς τοῦ Ἰσραήλ, 0 μόνος ἅγιος καὶ ἐν ἁγίοις ἀναπαυόμενος. σὲ τοίνυν δυσωπῶ τὸν μόνον ἀγαθὸν καὶ εὐή- Kooy, ἐπίβλεψον ἐπ᾿ ἐμὲ τὸν ἁμαρτωλὸν καὶ ἀχρεῖον δοῦλόν σου, kai ἱκάνωσον pe τῇ δυνάμει τοῦ ἁγίου σου Πνεύματος, év- δεδυμένον τὴν τῆς ἱερατείας χάριν, παρα- στῆναι τῇ ἁγίᾳ σον ταύτῃ τραπέζῃ καὶ ἱερουργῆσαι τὸ ἅγιόν σου σῶμα καὶ τὸ τίμιον αἷμα. σοὶ γὰρ κλίνω τὸν ἐμαντοῦ αὐχένα, καὶ δέομαί σον μὴ ἀποστρέψῃς τὸ πρόσωπόν cov ἀπ᾽ uo, μηδὲ ἀποδο- κιμάσης με ἐκ ποδῶν σου" ἀλλ᾽ ἀξίωσον προσενεχθῆναί σοι τὰ δῶρα ταῦτα καὶ vr ἐμοῦ ταπεινοῦ καὶ ἁμαρτωλοῦ καὶ ἀναξίου δούλου σου. σὺ γὰρ εἶ ὁ προσφέ ρων καὶ προσφερόμενος, καὶ ἁγιάζων καὶ (a) The words καὶ ἁγιάζων xal ἁγιαζύμενος were altered before the twelfth century to καὶ «ροσδεχόμενος kal διαδιδόμενοι. See the note and collations below. ΡῚ LITURGY OF SAINT BASIL. T9 BARBERINI MANUSCRIPT. ἁγιαζόμενος, Χριστέ, 6 Θεὸς ἡμῶν, kai σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρί, καὶ τῷ Υἱῷ Evy} τῆς προσκομιδῆς τοῦ ἁγίου Βασιλείου μετὰ τὸ πληρώσαι τὸν ἅδοντα λαὸν τὸν μυστικὸν ὕμνον. Κύριε 6 Θεὸς ἡμῶν, 0 κτίσας καὶ ἀγα- yov ἡμᾶς εἰς τὴν ζωὴν ταύτην, ὁ ὑποδείξας ἡμῖν ὁδοὺς εἰς σωτηρίαν, ὁ χαρισάμενος ἡμῖν οὐρανίων μυστηρίων ἀποκάλυψιν" σὺ εἶ ὁ θέμενος ἡμᾶς εἰς τὴν διακονίαν ταύτην ἐν τῇ δυνάμει τοῦ Πνεύματός σον τοῦ ἁγίον. εὐδόκησον δή, Κύριε, τοῦ γενέσθαι ἡμᾶς διακόνους τῆς καινῆς σον διαθήκης, λειτουργοὺς τῶν ἁγίων σου μυστηρίων" πρόσδεξαι ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ σου θυσιαστηρίῳ, κατὰ τὸ πλῆθος τοῦ ἐλέους σον, ἵνα γενώμεθα ἄξιοι τοῦ προσ- φέρειν σοι τὴν ἀναίμακτον θυσίαν ὑπὲρ τῶν ἡμετέρων λογικὴν ταύτην καὶ ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοη- parov ἣν προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερόν σου θυσιαστή- ριον, εἰς ὀσμὴν εὐωδίας, ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ ἁγίον σον Πνεύματος. ἐπίβλεψον ἐφ᾽ ἡμᾶς, ὁ Θεός, καὶ ἔπιδε ἐπὶ τὴν λατρείαν ἡμῶν ταύτην, καὶ πρόσ- δεξαι αὐτὴν ὡς προσεδέξω " ABeA τὰ Soa, Noe ras θυσίας, ᾿Αβραὰμ τὰς ὁλοκαρ- κώσεις, Μωσέως καὶ ᾿Ααρὼν τὰς ἱερωσύνας, Σαμονὴλ τὰς εἰρηνικάς᾽ ἔπιδε, ὡς προσε- δέξω ἐκ τῶν ἁγίων σον ἀποστόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτως καὶ ἐκ BARBERINI MANUSCRIPT. τῶν χειρῶν ἡμῶν τῶν ἁμαρτωλῶν πρόσδεξαι τὰ dupa ταῦτα ἐν τῇ χρηστότητί σου, Κύριε: ἵνα καταξιωθέντες λειτουργεῖν ἀμέμπτως τῷ ἁγίῳ σου θυσιαστηρίῳ εὕρωμεν τὸν μισθὸν τῶν πιστῶν φρονίμων οἰκονόμων, ἐν τῇ ἡμέρᾳ. τῆς ἀνταποδόσεώς σον τῆς δικαίας, Expy, Διὰ τῶν οἰκτιρμῶν τοῦ μονο- γενοῦς σον Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παγαγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι. Kal μετὰ τὸ ᾿Αμήν, ὁ ἱερεύτ' Εἰρήνη πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σου. Ὃ διάκονο. ᾿Αγαπήσωμεν ἀλλήλους. Kal μετὰ τὸ δοθῆναι τὴν ἀγάπην, ὁ διάκονος λέγει" Τὰς θύρας" τὰς θύρας" πρόσχωμεν. Ὁ λαὸς. τὸ Πιστεύω. Καὶ μετὰ τὸ Πιστεύω λέγει ὁ διάκονοι" Στώμεν καλώς, Ὃ ἱερεύς. Ἢ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρός, καὶ κα κοινωνία ToU ayiov Πνεύματος εἴη μετὰ πάντων ὑμῶν. | Ὁ λαός. Καὶ μετὰ τοῦ πνεύματός σου. Ὁ ἱερεύ.. "Avo σχῶμεν τὰς καρδίας. Ὁ λαός. Ἔχομεν πρὸς τὸν Κύριον. Ὁ ἱερεύς. Ἑυχαριστήσωμεν τῷ Κυρίῳ. Ὃ λαός. 'Αξιον καὶ δίκαιον. Kal ὁ ἱερεὺς ἀπάρχεται τῆς ἁγίας ἀναφορᾶς. 'O "Qv, Δέσποτα, Κύριε, Θεέ, Πατὴρ (a) No prayer, after this, is numbered in the MS. until the last, "Hrvora: καὶ τετέλεσται, which is marked IA. p.20 n. 21 p.24 80 LITURGY OF SAINT BASIL. BARBERINI MANUSCRIPT. παντοκράτωρ, προσκυνητέ, ἄξιον ὡς ἀλη- θῶς καὶ δίκαιον καὶ πρέεον Tj μεγαλο- πρεκείᾳ τῆς ἁγιωσύνης σου σὲ αἱνεῖν, σὲ ὑμνεῖν, σὲ εὐλογεῖν, σὲ προσκυνεῖν, σοὶ εὐχαριστεῖν, σὲ δοξάζειν τὸν μόνον ὄντως ὄντα Θεόν, καὶ σοὶ προσφέρειν ἐν καρδίᾳ συντετριμμένῃ καὶ πνεύματι ταπεινώσεως, τὴν λογικὴν ταύτην λατρείαν ἡμῶν ὅτι σὺ εἶ ὁ χαρισάμενος ἡμῖν τὴν ἐπίγνωσιν τῆς σῆς ἀληθείας. καὶ τίς ἱκανὸς λαλῆσαι Tas δυναστείας σον; ἀκουστὰς ποιῆσαι πάσας τὰς αἰνέσεις σου; ἣ διηγήσασθαι πάντα τὰ θαυμάσιά cov ἐν παντὶ καιρῷ; Δέσποτα, Δέσποτα τῶν [ἁπάντων,] Κύριε ov- ρανοῦ καὶ γῆς καὶ πάσης κτίσεως ὁρωμένης τε καὶ obx ὁρωμένης, 0 καθημένος ἐπὶ θρόνου δόξης καὶ ἐπιβλέπων ἀβύσσους, ἄναρχε, dopare, ἀκατάληπτε, ἀπερίγραπτε, ἀναλ- λοίωτε, 6 Πατὴρ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος, τῆς ἐλπίδος hoy" ὅς ἐστιν εἰκὼν τῆς σῆς ἀγαθότητος, σφραγὶς ἰσότυπος, ἐν ἑαυτῷ δεικνὺς σὲ τὸν Πατέρα, Λόγος ζών, Θεὸς ἀληθινός, 1 πρὸ αἰώνων σοφία, ζωή, ἁγιασμός, δύναμις, τὸ φῶς τὸ ἀληθινόν, παρ᾽ οὗ τὸ Πνεῦμα τὸ ἅγιον ἐξεφάνη, τὸ τῆς ἀληθείας Πνεῦμα, τὸ τῆς νἱοθεσίας χάρισμα, ὁ ἀῤῥαβὼν τῆς μελλούσης κλη- ρονομίας, ἡ ἀπαρχὴ τῶν αἰωνίων ἀγαθῶν, ἡ ζωοποιὸς δύναμις, ἢ πηγὴ τοῦ ἁγιασμοῦ, παρ᾽ οὗ πᾶσα κτίσις λογική τε καὶ νοερὰ δυναμουμένη σοὶ λατρεύει, καὶ σοὶ τὴν ἀΐδιον ἀναπέμπει δοξολογίαν, ὅτι τὰ GUp- παντα δοῦλα σά. σὲ γὰρ αἰνοῦσιν ἄγγελοι, ἀρχαάγγελοι, θρόνοι, κυριότητες, ἀρχαί, ἐξου- BARBERINI MANUSCRIPT. is δυνάμεις, καὶ τὰ πολνόμματα Χερουβίμ" σοὶ παρίστανται κύκλω τὰ Σεραφίμ, ἐξ πτέρυγες τῷ ἑνί, καὶ ἐξ πτέρυγες TQ ἕνί" καὶ ταῖς μὲν δυσὶ κατακαλύπτουσι τὰ πρόσωκα ἑαυτῶν, καὶ ταῖς δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶ πετόμενα κέκραγεν ἕτερον πρὸς ἕτερον ἀκαταπκαύστοις στόμασιν, d- σιγήτοις θεολογίαις, 'Ex$érw;. Tov ἐπινίκιον vuvov ἄδοντα, βοῶντα, κεκραγότα, καὶ λέγοντα: Ὁ λαός, "Arvoc. Ὃ ἱερεὺς μυστικῶς λέγει. | Μετὰ τούτων τῶν μακαρίων δυνάμεων, Δέσποτα φιλάνθρωτε, καὶ ἡμεῖς οἱ apap- τωλοὶ βοῶμεν καὶ λέγομεν" "Ayws εἶ ὡς ἀληθῶς καὶ πανάγιος, καὶ οὐκ ἔστι μέτρον τῇ μεγαλοπρεπείᾳ τῆς ἁγιωσύνης σον, καὶ ὅσιος ἐν πᾶσιν τοῖς ἔργοις σου, ὅτι ἐν δικαιοσύνῃ καὶ κρίσει ἀληθινῇ πάντα ἐπήγαγες ἡμῖν᾽ πλάσας γὰρ τὸν ἄνθρωπον, χοῦν λαβὼν ἀπὸ τῆς γῆς, καὶ εἰκόνι τῇ σῇ, ὁ Θεός, τιμήσας αὐτόν, τέθεικας αὐτὸν ἐν πα- ραδείσῳ τῆς τρυφῆς, ἀθανασίαν ζωῆς καὶ ἀπόλαυσιν αἰωνίων ἀγαθῶν ἐν τῇ τηρήσει τῶν ἐντολῶν σου ἐπαγγειλάμενος αὐτῷ, ἀλλὰ παρακούσαντα σοῦ τοῦ ἀληθινοῦ Θεοῦ, τοῦ κτίσαντος αὐτόν, καὶ τῇ ἀπάτῃ τοῦ ὄφεως ὑπαχθέντα, νεκρωθέντα τε τοῖς οἰκείοις αὐτοῦ παραπτώμασιν, ἐξώρισας αὐτὸν ἐν τῇ δικαιοκρισίᾳ σον, ὁ Θεός, ἐκ τοῦ παραι δείσον εἰς τὸν κόσμον τοῦτον, καὶ ἀπέ- στρεψας αὑτὸν εἰς τὴν γῆν ἐξ ἧς ἐλήφθη, οἰκονομῶν αὐτῷ τὴν ἐκ παλιγγενεσίας σω- τηρίαν τὴν ἐν αὐτῷ τῷ Χριστῷ σου. οὐ γὰρ ἀπεστράφης τὸ πλάσμα σου εἷς τέλος, p. 28 p. 22 LITURGY OF BARBERINI MANUSCRIPT. ὃ ἐποίησας, ἀγαθέ, οὐδὲ ἐπελάθου ἔργα χειρῶν σου, ἀλλ᾽ ἐπεσκέψω πολυτρόπως διὰ σπλάγχνα προφήτας ἐξαπέστειλας, ἐποίησας δυνάμεις διὰ τῶν ἁγίων σον τῶν καθ᾽ ἑκάστην γενεὰν εὐα- éAéovs σου, ρεστησάντων σοι, ἐλάλησας ἡμῖν διὰ στόματος τῶν δούλων σου τῶν προφητῶν προκαταγγέλλων ἡμῖν τὴν μέλλουσαν ἔ. σεσθαι σωτηρίαν, νόμον ἔδωκας εἰς βοή- θειαν, ἀγγέλους ἐπέστησας φύλακας. ὅτε δὲ ἦλθε τὸ πλήρωμα τῶν καιρῶν, ἐλάλησας ἡμῖν ἐν αὐτῷ TQ Ὑἱῷ σου, δι᾽ οὗ καὶ τοὺς αἰῶνας ἐποίησας ὅς, ὧν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεώς σου, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι [ra σοὶ τῷ Θεῷ καὶ Πατρί, ἀλλὰ Θεὸς ὧν προαιώνιος, ἐπὶ τῆς γῆς «worn καὶ τοῖς ἀνθρώποις συνανεστράφη᾽ καὶ ἐκ παρ- θένον ἁγίας σαρκωθείς, ἐκένωσεν ἑαντόν, μορφὴν δούλου λαβών, σύμμορφος γενό- μένος τῷ σώματι τῆς ταπεινώσεως ἡμῶν, ἵνα καὶ ἡμᾶς συμμόρφους ποιήσῃ τῆς εἰκόνος τῆς δόξης αὐτοῦ. ἐπειδὴ γὰρ 9v ἀνθρώ- που ἣ ἁμαρτία εἰσῆλθεν eis τὸν κόσμον καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, εὐδόκησεν 6 μονογενής cov Ὑἱός, 6 ὧν ἐν τοῖς κόλ- ποις σοῦ τοῦ Θεοῦ καὶ Πατρός, γενόμενος ἐκ γυναικός, τῆς ἁγίας θεοτόκον xal ἀει- παρθένου Μαρίας, γενόμενος ὑπὸ νόμον, κατακρῖναι τὴν ἁμαρτίαν ἐν τῇ σαρκὶ αὐτοῦ, ἵνα οἱ ἐν τῷ ᾿Αδὰμ ἀποθνήσκοντες ζωοποιηθῶσιν ἐν αὐτῷ, τῷ Χριστῷ cov SAINT BASIL. 81. BARBERINI MANUSCRIPT. καὶ ἐμπολιτευσάμενος τῷ κόσμῳ τούτῳ, δοὺς προστάγματα σωτηρίας, ἀποστήσας ἡμᾶς τῆς πλάνης τῶν εἰδώλων, προσήγαγεν ἡμᾶς τῇ ἐπιγνώσει σοῦ τοῦ ἀληθινοῦ Θεοῦ καὶ Πατρός, κτησάμενος ἡμᾶς ἑαυτῷ λαὸν περιούσιον, βασίλειον ἱεράτευμα, ἔθνος . 4 , € ^ “ 4 ἅγιον᾽ kai καθαρίσας ἡμᾶς ἐν ὕδατι, καὶ ἁγιάσας τῷ Πνεύματι τῷ ἁγίῳ, ἔδωκεν ላ » , ^ , 4 ἑαυτὸν ἀντάλλαγμα τῷ θανάτῳ, ἐν ᾧ κατειχόμεθα πεπραμένοι ὑπὸ τὴν ἁμαρτίαν" 4 ላ 4 ^ ^ φ 4 καὶ κατελθὼν διὰ τοῦ στανροῦ εἷς τὸν φ ὃ LÁ λ , € e ላ , ᾷδην, ἵνα πληρωσῃ ἑαυτῷ τὰ πάντα, ἔλυσε τὰς ὠδῖνας τοῦ Üavdrov' καὶ ἀναστὰς τῇ τρίτῃ ἡμέρᾳ, καὶ ὁδοποιήσας πάσῃ σαρκὶ τὴν ἐκ νεκρῶν ἀνάστασιν, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι ὑπὸ τῆς φθορᾶς τὸν ἀρχηγὸν τῆς ζωῆς, ἐγένετο ἀπαρχὴ τῶν κεκοιμημένων, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα jj αὐτὸς τὰ πάντα ἐν πᾶσιν πρωτεύων" καὶ ἀνελθὼν εἰς τοὺς οὐρανούς, ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης σον ἐν ὑψηλοῖς" 4 ኣላ @ » ^ [4 ላ ላ ὃς καὶ ἥξει ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα 3 ^ ያ € ^ e , ^ αὐτοῦ. Κατέλιπε δὲ ἡμῖν ὑπομνήματα τοῦ , ^ σωτηρίου αὐτοῦ πάθους, ταῦτα, ἃ προτε- (α) p. 82 θείκαμεν κατὰ τὰς αὐτοῦ ἐντολάς" μέλλων n. M. A4- tional M8. ላ γὰρ ἐξιέναι ἐπὶ τὸν ἑκούσιον καὶ ἀοίδιμον 32149. καὶ ζωοποιὸν αὐτοῦ θάνατον, τῇ νυκτὶ ἡ παρεδίδουν ἑαυτὸν ὑπὲρ τῆς τοῦ κόσμου ζωῆς, λαβὼν ἄρτον ἐπὶ τῶν ἁγίων αὐτοῦ ላ 3 , ^ M Ld 4 ላ καὶ ἀχράντων χειρῶν, καὶ ἀναδείξας σοὶ ^ e ኻኣ ያ ? , 5 , TQ Θεῷ xai Πατρί, εὐχαριστήσας, εὐλογή- σας, ἁγιάσας, κλάσας, "Eup. Ἔδωκε τοῖς ἁγίοις αὐτοῦ μαθη- (a) ME. ddivas. The editions have ὀδύνας 11 82 LITURGY OF SAINT BASIL. FROM BRITISH MUSEUM 22749. ταῖς καὶ ἀποστόλοις, εἰπών’ Λάβετε, φά- Jere" τοῦτο ἐστὶ τὸ σῶμά μου, τὸ ὑπὲρ ὑμῶν κλώμενον, εἰς ἄφεσιν ἁμαρτιῶν. Ὁ λαός. “Aun. Ὃ ἱερεύς. τοῦ γεννήματος τῆς ἀμπέλου λαβών, κερά- σας, εὐχαριστήσας, εὐλογήσας, ἁγιάσας, ᾿Εκφών. Ἔδωκε τοῖς ἁγίοις αὐτοῦ μαθη- ταῖς καὶ ἀποστόλοις, εἰπών" Πίετε ἐξ αὐτοῦ Ὁμοίως καὶ τὸ ποτήριον ἐκ πάντες" τοῦτο ἐστὶ τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον, eis ἄφεσιν ἁμαρτιῶν. Ὁ λαός. ᾿Αμήν. Τοῦτο ποιεῖτε eis τὴν ἐμὴν ἀνάμνησιν' ὁσάκις γὰρ ἄν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν ἐμὸν θάνατον καταγγέλλετε, τὴν ἐμὴν ἀνάστασιν ὁμολογεῖτε. Μεμνημένοι οὖν, Δέσποτα, καὶ ἡμεῖς τῶν σωτηρίων αὐτοῦ παθημάτων, τοῦ ζωο- ποιοῦ σταυροῦ, τῆς τριημέρον ταφῆς, τῆς ἐκ νεκρῶν ἀναστάσεως, τῆς εἷς οὐρανοὺς avodov, τῆς ἐκ δεξιῶν σοῦ τοῦ Θεοῦ καὶ Πατρὸς καθέδρας, καὶ τῆς ἐνδόξον καὶ φοβε- pas δευτέρας αὑτοῦ παρουσίας, ᾿Εκφώνω, Ta σὰ ἐκ τῶν σῶν σοὶ [4 a , 4 4 προσφέροντες, κατὰ πάντα, καὶ διὰ πάντα, Ὁ λαός. Σὲ ὑμνοῦμεν [σὲ εὐλογοῦμεν, σοὶ εὐχαριστοῦμεν, Κύριε) Διὰ τοῦτο, Δέσποτα πανάγιε, καὶ ἡμεῖς οἱ ἁμαρτωλοὶ καὶ ἀνάξιοι δοῦλοί σου, οἱ καταξιωθέντες λειτουργεῖν τῷ ἁγίῳ σου θυσιαστηρίῳ, οὐ διὰ τὰς δικαιοσύνας ἡμῶν, οὗ γὰρ ἐποιήσαμεν ἐνώπιόν σού τι ἀγαθὸν FROM BRITISH MUSEUM 22749. ἐκὶ τῆς γῆς, ἀλλὰ διὰ τὰ ἐλέη cov καὶ τοὺς οἰκτιρμούς σου, ovs ἐξέχεας πλουσίως ἐφ᾽ ἡμᾶς, θαῤῥοῦντες προσεγγίζομεν τῷ ἁγίῳ σον θυσιαστηρίῳ, καὶ προθέντες τὰ ἀντίτνπα Tov dyíov σώματος καὶ αἵματος τοῦ Χριστοῦ σον, σοῦ δεόμεθα καὶ σὲ παρακαλοῦμεν, “Aye ᾿Αγίων, εὐδοκίᾳ τῆς σῆς ἀγαθότητος, ἐλθεῖν τὸ Πνεῦμά σον τὸ ἅγιον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα, καὶ εὐλογῆσαι αὐτά, καὶ ἁγιάσαι, καὶ ἀναδεῖξαι Καὶ ἀνιστάμενος σφραγίζει τριτὸν τὰ δῶρα, λέγων, Τὸν μὲν ἄρτον τοῦτον, αὐτὸ τὸ τίμιον σώμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, Ὁ διάκονοι. ᾿Αμήν. Ὁ ἱερεύς. To δὲ ποτήριον τοῦτο, αὐτὸ τὸ τίμιον αἷμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, Ὁ διάκονος. ᾿Αμήν. Ὃ ἱερεύς. To ἐκχυθὲν ὑπὲρ τῆς τοῦ κόσμον ζωῆς. Ὁ διάκονος. ᾿Αμήν. Ὁ lepeós. Ἡμᾶς δὲ πάντας, τοὺς ἐκ τοῦ ἑνὸς ἄρτου καὶ τοῦ ποτηρίον μετέχοντας, ἑνώσαις ἀλλήλοις εἷς ἑνὸς Πνεύματος ἁγίον κοινωνίαν, καὶ μηδένα ἡμῶν εἰς κρίμα ἣ εἷς κατάκριμα ποιήσαις μετασχεῖν τοῦ ἁγίου σώματος καὶ αἵματος τοῦ Χριστοῦ gov ἀλλ᾽ ἵνα εὕρωμεν ἔλεον καὶ χάριν μετὰ πάντων τῶν ἁγίων τῶν ax αἰῶνός σοι εὐἰαρεστησάντων, προπατόρων, πατέρων, πατριαρχῶν, προφητῶν, ἀποστόλων, κηρύ- κων, εὐαγγελιστῶν, μαρτύρων, ὁμολογητῶν, “4 LITUBGY OF FLOM EEITISH MUSEUM 22749. καὶ τῶν i εὐλύγους αἰτίας ἀπολαφόέν- χων, «αὐ ἐλέγσον αὐτοὺς καὶ ἡμᾶς, κατὰ 79 πλῆθος τοῦ ἐλέους cov τὰ ταμιεῖα αὐτῶν ἔμπτλησον παντὸς slags" τὰς vies αὐτῶν ἐν εἰρήνη καὶ ὁμονοίᾳ διατήρησον τὰ vna ἔκθρεψον τὴν νγεύτητα παιδαγώγησον᾽ τὸ γῆρας περικρά- mow τοὺς ὀλιγυψύχους παραμυθησον" τοὺς ἐσκορεισμένους ἐπισυνάγαγε᾽ τοὺς zexÀarnuérovs ἐπανάγαγε, καὶ σύναψον τῇ ἀγίᾳ σον καθολικῇ καὶ «xocro- λικῇ ἐκκλησίᾳ τοὺς ὀχλουμένους ὑπὸ πνευμάτων ἐλευθέρωσον’ τοῖς πλέουσι σύμπλευσον’ τοῖς ὁδοιποροῦσι συνόδευσον' χηρῶν spi)’ ὀρφανῶν ὑπεράσεισον' αἰχμαλώτους pica’ νοσοῦντας ἴασαι" τῶν ἐν βήμασι καὶ μετάλλοις καὶ éfopíaus καὶ πικραῖς δουλείαις καὶ πάσῃ θλίψει καὶ ἀνάγκῃ καὶ περιστάσει ὄντων, μνημό- γευσον, ὁ Θεός, καὶ πάντων τῶν δεομένων τῆς μεγάλης σου εὐσπλαγχνίας" καὶ τῶν ἀγαπώντων ἡμᾶς, καὶ τῶν μισούντων, καὶ τῶν ἐντειλαμένων ἡμῖν τοῖς ἀναξίοις εὕ- χέσθαι ὑπὲρ αὐτῶν. σον μνήσθητι, Κύριε ὁ Θεὸς ἡμῶν, καὶ ἐπὶ πάντας ἔκχεον τὸ πλούσιόν σον ἔλεος, πᾶσι παρέχων τὰ πρὸς σωτηρίαν αἰτήματα. καὶ ὧν ἡμεῖς οὐκ ἐμνημονεύσαμεν δι᾽ ἄγνοιαν, ἣ λήθην, ἢ πλῆθος ὀνομάτων, αὐτὸς μνημόνευσον, ὁ Θεός, ὁ εἰδὼς ἑκάστου τὴν ἡλικίαν καὶ τὴν προσηγορίαν, ὁ εἰδὼς ἕκαστον ἐκ κοιλίάς μητρὸς αὐτοῦ. σὺ γὰρ εἶ, Κύριε, ἢ βοήθεια τῶν ἀβοηθήτων, καὶ παντὸς τοῦ λαοῦ SAINT BASIL. FROM BRITISH MUSEUM 22749. $ diss τῶν ἀτηλτισμένωε. ὃ τῶν χειμα- ζομένων σωτήρ, ὃ τῶν τλεύντων λιμήν, ὦ τῶν νοσούντων ἰατρός αξτὸς τοῖς πᾶσι τὰ τάντα γενοῦ, ὁ εἰδὼς ἕκαστον καὶ τὸ αἴτημα αὐτοῦ, [καὶ Tov] οἶκον, καὶ τὴν χρείαν καὶ πᾶσαν πόλιν καὶ χώραν azo λιμοῦ, λοιμοῦ, σεισμοῦ, καταποντισμοῦ, πυρός, μαχαίρας, ἐπιδρομῆς ἀλλοφύλων, καὶ ἐμ- φυλίου πολέμου. Ἐν πρώτοις μνήσθητι, Κύριε, τοῦ ἄρχιε- ταῖς ἁγίαις σου ἐκκλησίαις ἐν εἰρήνῃ, σῶον, ἔντιμον, ὑγιῆ, μακροημερεύονϊτα, καὶ ὁρ- θοτομοῦντα τὸν λόγον τῆς σῆς ἀληθείας. 0 διάκονος τὰ δίπτυχα τῶν ζώντων. Ὁ δὲ ἱερεὺς εὔχεται. Μνήσθητι, Κύριε, πάσης ἐκισκοκῆς ὀρθοδόξων, τῶν ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας. Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σον καὶ τῆς ἐμῆς ἀναξιότητος" συγχώρησόν μοι wav πλημμέλημα ἑκούσιόν τε καὶ ἀκούσιον, καὶ μὴ διὰ τὰς ἐμὰς ἁμαρτίας κωλύσῃς τὴν χάριν τοῦ ἁγίου cov Hyevparos ἀπὸ τῶν προκειμένων δώρων. Μνήσθητι, Κύριε, τοῦ πρεσβυτερίου, τῆς ἐν Χριστῷ διακονίας, καὶ παντὸς iepa- τικοῦ τάγματος, καὶ μηδένα ἡμῶν καταισ- χύνῃς τῶν κυκλούντων τὸ ἅγιόν σον θυ- σιαστήριον. ἐπίσκεψαι ἡμᾶς ἐν τῇ χρη- στότητί σου, Κύριε: ἐπιφάνηθι ἡμῖν τοῖς (a) The MS. has ποίμνην. LITURGY OF BARBERINI MANUSCRIPT. πλουσίοις cov olxripjois" εὐκράτους kai ἐπωφελεῖς τοὺς ἀέρας ἡμῖν χάρισαι" Op- Bpovs εἰρηνικοὺς τῇ γῇ πρὸς καρποφορίαν δώρησαι' εὐλόγησον τὸν στέφανον τοῦ ve αὐτοῦ τῆς χρηστότητός σου Κύριε' παῦσον τὰ σχίσματα τῶν ἐκκλησιῶν' σβέσον τὰ φρνάγματα τῶν ἐθνῶν' τὰς τῶν αἱρέσεων ἐπαναστάσεις ταχέως κατάλυσον ἐν τῇ δυνάμει τοῦ ἁγίου σου Πνεύματος" πάντας ἡμᾶς πρόσδεξαι εἰς τὴν βασιλείαν σου, υἱοὺς φωτὸς καὶ υἱοὺς ἡμέρας ἀναδείξας" τὴν σὴν εἰρήνην καὶ τὴν σὴν ἀγάπην χάρισαι ἡμῖν, Κύριε 6 Θεὸς ἡμῶν' πάντα γὰρ ἀπέδωκας uty 'Exéde. Kal δὸς ἡμῖν ἐν ἑνὶ στόματι καὶ μιᾷ καρδίᾳ δοξάζειν καὶ ἀνυμνεῖν τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά gov, τοῦ Πατρός, καὶ τοῦ Ὑἱοῦ, καὶ τοῦ ayiov Πνεύματος, νῦν. Ὁ λαός. ᾿Αμήν. Ὁ ἱερεύς. Καὶ ἔσται τὰ ἐλέη τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμών. 'O rads. Καὶ μετὰ τοῦ πνέυματός σου. Ἑαὶ τοῦ διακόνον ποιοῦντος τὴν μέσην εὐχήν, ἐπεύχεται ὃ ἱερεύς. 'O Θεὺς ἡμῶν, ὁ Θεὸς τοῦ σώζειν, σὺ ἡμᾶς δίδαξον εὐχαριστεῖν σοι ἀξίως τῶν εὐεργεσιῶν σου, ὧν ἐποίησας καὶ ποιεῖς keg ἡμῶν. σὺ εἶ ὁ Θεὸς ἡμῶν, ὁ προσ- δεξαμενος τὰ Supa ταῦτα, καθάρισον ἡμᾶς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύ- ματος, καὶ δίδαξον ἡμᾶς ἐπιτελεῖν ἁγιω- SAINT BASIL. 85 BARBERINI MANUSCRIPT. σύνην ἐν φόβῳ cov ἵνα ἐν καθαρῷ τῷ μαρτυρίῳ τῆς συνειδήσεως ἡμῶν ὑποδε- χόμενοι τὴν μερίδα τῶν ἁγιασμάτων cov, ἑνωθῶμεν τῷ ἁγίῳ σώματι καὶ αἵματι τοῦ Χριστοῦ ov" καὶ ὑποδεξάμενοι αὐτὰ ἀξίως, σχῶμεν τὸν Χριστὸν κατοικοῦντα ἐν ταῖς καρδίαις ἡμῶν, καὶ γενώμεθα ναὸς τοῦ ἁγίου σον Πνεύματος. ναί, ὁ Θεὸς ἡμῶν, καὶ μηδένα ἡμῶν ἔνοχον ποιήσῃς τῶν φρικτῶν σον τούτων καὶ ἐπουρανίων μυστηρίων, μηδὲ ἀσθενῆ ψυχῇ καὶ σώματι ἐκ τοῦ ἀναξίως αὐτῶν μεταλαμβάνειν’ ἀλλὰ δὸς ἡμῖν μέχρι τῆς ἐσχάτης ἡμῶν ἀναπνοῆς ἀξίως ὑποδέχεσθαι τὴν ἐλπίδα τῶν ἁγιασ- μάτων σου, εἰς ἐφόδιον ζωῆς αἰωνίου, εἰς ἀπολογίαν εὐπρόσδεκτον τὴν ἐπὶ τοῦ φο- βεροῦ βήματος τοῦ Χριστοῦ σον' ὅπως ἂν καὶ ἡμεῖς, μετὰ πάντων τῶν ἁγίων τῶν aT αἰῶνός σοι εὐαρεστησάντων, γενώμεθα μέτοχοι τῶν αἰωνίων cov ἀγαθῶν ὧν ἡτοί- pagas τοῖς ἀγαπῶσί σε, Κύριε" 'Ex$óv. Καὶ καταξίωσον ἡμᾶς, Δέσποτα, μετὰ παῤῥησίας, ἀκατακρίτως, τολμᾶν fre καλεῖσθαί σε τὸν ἐπουράνιον Θεόν, Πατέρα, καὶ λέγειν, Ὁ λαὸς τό, Πάτερ ἡμῶν. Ὁ ἱερεὺς ἐκφώνω:. Ὅτι σοῦ ἐστιν ἡ βασι- λεία, καὶ ἡ δύναμις, καὶ 7 δόξα, τοῦ ἸΠατρός. Καὶ μετὰ τὸ ᾿Αμήν λέγει ὁ ἱερεύς, Eipyvy πᾶσιν. Καὶ τοῦ διακόνου λέγοντο: Τὰς κεφαλὰς ἡμών, ἐπεύχεται ὁ ἱερεύς. Δέσποτα Κύριε, ὁ Πατὴρ τῶν οἰκτιρμῶν (a) Bunsen accidentally omitted these lines. p. 87 (a) p. 90 εξ LY 86 LITURGY OF SALST BASIL. DARBEBINI MANUSCRIPT. κλωώτας oot vas ἑαντῶν κεφαλὰς ao γῆσον, ἁγίασον, φρούρησον, ὀχύρωσον, ἀνδυνάμωσον, ἀπὸ παντὸς ἔργον πονηροῦ ἀκόστησον, παντὶ ὃὲ ἔργῳ ἀγαθῷ avrayor, καὶ καταξίωσον ἀκατακρίτως μετασχεῖν τῶν ἀχράντων τούτων καὶ ζωοκοιῶν μυστηρίων, εἷς ἄφεσιν ἁμαρτιῶν, εἷς Πνεύματος ayiov κοινωνίαν, ‘Rupee. Xapirt καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ [μονογενοῦς σου Yiov...]. (Réx3) τῆν ὑψόώσεω: τοῦ ἄρτου. Πρόσχες, Κύριε Ἰησοῦ Χριστέ, ὁ Θεὸς ἡμῶν, ἐξ ἁγίου κατοικητηρίον cov, καὶ ἐλθὲ εἷς τὸ ἁγιάσαι ἡμᾶς, ὁ ἄνω τῷ Πατρὶ σνγκαθεζόμενος καὶ ὧδε ἡμῖν ἀοράτως παρών’ καὶ καταξίωσον τῇ κραταιᾷ σου χειρὶ μεταδοῦναι ἡμῖν, καὶ δι ἡμῶν παντὶ τῷ Jd. Ἑαὶ μετὰ τὸ εἰπεῖν τὸν διάκονον, Πρόσχωμεν, ὁ ἱερεὺς ὑψοῖ τὸν ἅγιον ἄρτον καὶ λέγει, τὰ dra τοῖς ἁγίοις. Kal μετὰ τὸ εἰπεῖν τὸν λαὸν τὸ εἷς ἅγιος, λαμβάνει ἐκ τοῦ ἁγίου σώματος μερίδας καὶ βάλλει els τὰ ἅγια ποτήρια καὶ λέγει, Els πλήρωμα Πνεύματος ἁγίου. Kal μετὰ τὸ πάντας μεταλαβεῖν, λέγοντος τοῦ διακόνου τὴν εὐχήν, ἐπεύχεται ὁ ἱερεύς. Εὐχαριστοῦμέν σοι, Κύριε ὁ Θεὸς ἡμῶν, ἐπὶ τῇ μεταλήψει τῶν ἁγίων, ἀχράντων, ἀθανάτων, καὶ ἐπουρανίων σον μυστηρίων, ὧν ἔδωκας ἡμῖν ἐπὶ εὐεργεσίᾳ καὶ ἁγιασμῷ (1) Bunsen accidentally omitted these lines. BARBERINI MANUSCRIPT. καὶ ἰάσει τῶν ψνχῶν καὶ τῶν σωμάτων. αὐτός, Δέσποτα τῶν ἁπάντων, δὸς γενέσθαι αἵματος τοῦ Χριστοῦ σου, εἰς «ίστιν daur- αἴσχυντον, εἰς ἀγάπην ἀννκόκριτον, εἰς πλησμονὴν σοφίας, εἰς ἴασιν ψνχῆς καὶ εἰς περιποίησιν τῶν ἐντολῶν cow, εἷς ἀπο- λογίαν εὐπρόσδεκτον τὴν ἐπὶ τοῦ φοβεροῦ βήματος τοῦ Χριστοῦ σον, 'Ex$év. "On σὺ d ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ lapi, καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ ΤΙνεύματι, νῦν καὶ ἀεί, [καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.] Ὁ διάκονο. Ἔν εἰρήνῃ προέλθωμεν. Esx3 ὀκισθάμβωνο:. Κύριε ὃ Θεὸς ἡμῶν, σῶσον τὸν λαόν σοῦ καὶ εὐλόγησον τὴν κληρονομίαν σου. τὸ πλήρωμα τῆς ἐκκλησίας σου ἐν εἰρήνῃ διαφύλαξον' ἁγίασον τοὺς ἀγαπῶντας τὴν εὐπρέπειαν τοῦ olkoU gov’ σὺ αὐτοὺς ἀντιδό- ξασον τῇ θεϊκῇ σου δυνάμει, καὶ μὴ ἐγκατα- λίπῃς ἡμᾶς, ὁ Θεός, τοὺς ἐλπίζοντας ἐπὶ σέ. εἰρήνην τῷ κόσμῳ σον δώρησαι, ταῖς ἐκ- κλησίαις σου, τοῖς ἱερεῦσι, τοῖς βασιλεῦσιν ἡμῶν, καὶ παντὶ TQ λαῷ σου. ὅτι ayws ὃ ναός σον, θαυμαστὸς ἐν δικαιοσύνῃ, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν τῷ Πατρί, καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ del, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων, ᾿Αμήν. Εὐχὴ τοῦ σκευοφυλακίου. p. 44 Ἤνυσται, καὶ τετέλεσται, ὅσον els τὴν IA". (b) Bunsen read this; καὶ μετὰ τὸ εἰπεῖν' Τὸν δίσκον πρόσχωμεν, but the MS. is decisive. LITURGY OF BARBERINI MANUSCRIPT. ἡμετέραν δύναμιν, πάντα ἅπερ ἔθου ἡμῖν τὰ τῆς ἀφθαρσίας μυστήρια’ ηὕραμεν τοῦ Üavdrov cov τὴν μνήμην, εἴδαμεν τῆς ἀναστάσεώς σου τὸν τύπον, ἐνεπλήσ- Onpey τῆς ἀκενώτου σον τρνφῆς, ἀπηλαύ- σαμεν τῆς ἀτελευτήτον σον ζωῆς, ἧς καὶ SAINT BASIL. 87 BARBEBINI MANUSCRIPT. ἐν τῷ μέλλοντι [αἰῶνι] πάντας ἡμᾶς τυχεῖν καταξίωσον, Χριστέ, o Θεὸς ἡμῶν, ὅτι πρέπει σοι πᾶσα εὐχαριστία σὺν TQ ἀν- apxy σον IIorpi καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεί, καὶ ኣ ቅጫ ^ . ^7 » , els τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ΤΕ. (a) p 46 Is’. p. 46 IZ. p 47 LITURGY OF BARBERINI MANUSCRIPT. Κύρω, ὁ Θεὸς ἡμῶν, 6 προθεὶς ἑαυτὸν ἀμνὸν ἅμωμον ὑπὲρ τῆς τοῦ κόσμου ζωῆς" (dde ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὸν ἄρτον τοῦτον καὶ ἐπὶ τὸ ποτήριον τοῦτο, καὶ ποίησον αὐτὸ ἄχραντόν σον σώμα καὶ τίμιόν cov αἷμα, εἰς μετάληψιν ψυχῶν καὶ σωμάτων" ὅτι ἡγίασται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλο- πρεπὲς ὄνομά σου, Iarpos. EX 73s εἰσόδου. El«epyéra καὶ τῆς κτίσεως πάσης A μιουργέ, πρόσδεξαι προσιοῦσαν τὴν ἐκκλη- olay καὶ ἑκάστου τὸ σύμφερον ἐκπλήρωσον" καὶ ἄγαγε πάντας εἷς τελειότητα, καὶ ἀξίους ἡμᾶς ἀπέργασαι τῆς βασιλείας σου" χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονο- γενοῦς σον Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ. BUX) τοῦ τρισαγίον. "Aqua ἁγίων, ὁ Θεὸς ἡμῶν, ὁ μόνος ἅγιος, καὶ ἐν ἁγίοις ἀναπανόμενος" ἅγιος ὑπάρχεις, ὁ τὴν ἀνυπέρβλητον δόξαν ἐν αὑτῷ κεκτη- μένος" ἅγιος ὁ Θεός, ὁ λόγῳ τὰ πάντα συστησάμενος" ἅγιος ὁ Θεός, ὃν τὰ τετρά- μορφα ζῶα ἀκαταπαύστῳ φωνῇ δοξαζουσι" ἅγιος ὃ Θεός, ὁ ὑπὸ πλήθους ἁγίων ἀγγέλων SAINT CHRYSOSTOM. BARBERINI MANUSCRIPT. καὶ ἀρχαγγέλων ἄφραστα τρεμόντων προσ. xuvovpevos καὶ δοξολογούμενος" ἅγιος ὁ Θεός, ὁ τοῖς πολυόμμασι Χερουβὶμ τῇ ἀσιγήτῳ φωνῇ τῷ ἀκοιμήτῳ ὄμματι ἕπι- βλέπων καὶ ἐπικλίνων τὸ οὖς σου" ἅγιος ὁ Θεός, ὁ τοῖς ἑξαπτερύγοις Σεραφὶμ ἐποχού- μενος, καὶ κροτούντων τὰς ἑαυτῶν πτέρυγας καὶ τὸν ἐπινίκιον ὕμνον ὑμνούντων τὸ ἍΓΙος, “Arioc, Ἅγιος, Kypioc Σδβδώθ, ὃ προσ- δεχόμενος. ἅγιος γὰρ εἶ ὁ Θεὸς ἡμῶν, ὃν ἀρχαὶ καὶ ἐξουσίαι [καὶ] κυριότητες ἐν οὐρανῷ προσκυνοῦσιν, καὶ ἐπὶ γῆς ἄνθρωποι ἀνυμ- αὐτός, φιλάνθρωκε, πρόσδεξαι καὶ ἐκ στόματος ἡμῶν τῶν ἁμαρ- τωλῶν τὸν τρισάγιον ὕμνον προσφερόμενον wap ἡμῶν καὶ παρὰ παντὸς τοῦ λαοῦ σου, καὶ κατάπεμψον ἡμῖν πλούσια τὰ ἐλέη καὶ τοὺς οἰκτιρμούς σον" πρεσβείαις τῆς ἁγίας θεοτόκου καὶ πάντων τῶν ἁγίων τῶν ax ^ 4 ’ νοῦσιν καὶ σέβουσιν. αἰῶνός σοι εὐαρεστησάντων᾽ * ^ ᾿Εκφών. Ὅτι ἅγιος εἶ, ὁ Θεὸς ἡμῶν, καὶ ἐν ἁγίοις ἐπαναπαύει, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν. Εὐχὴ τῆς καθέδρας τοῦ θυσιαστηρίου. (a) This Liturgy has no distinctive title in the MS. See p. 77. The Rossano MS. however, p. 18, has ἢ θεία... Χρυσοστόμον : but it does not contain the first five prayers given above. The numbers in squaro brackets refer to the folios of this M8. ic) pn & IIT. AT. LITURGY OF SAINT CHRYSOSTOM. DABBERINI MANUSCRIPT. Δέσποτα Κύριε, Θεὸς τῶν. δυνάμεων, as on page 77. BUX) τῆς ἐκτενῆς. | Κύριε ὁ Θεὸς ἡμῶν, τὴν ἐκτενῆ ταύτην ἱκεσίαν as on page 77. EY) κατηχουμένων πρὸ τῆς ἁγίας ἀναφορᾶε, TOU Χρυσοστόμον. Κύριε ὁ Θεὸς ἡμῶν, ὁ ἐν ὑψηλοῖς κατοικῶν καὶ τὰ ταπεινὰ ἐφορῶν, ὁ τὴν σωτηρίαν τῷ γένει τῶν ἀνθρώπων ἐξαποστείλας τὸν μονο- γενῇ σον Ὑἱὸν καὶ Θεόν, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν, ἐπίβλεψον ἐπὶ τοὺς δούλους σον τοὺς κατηχουμένους, τοὺς ὑπο- κεκλικότας σοι τὸν ἑαντῶν αὐχένα" καὶ καταξίωσον αὑτοὺς ἐν καιρῷ εὐθέτῳ τῆς τοῦ λουτροῦ παλιγγενεσίας, τῆς ἀφέσεως τῶν ἁμαρτιῶν, καὶ τοῦ ἐνδύματος τῆς ἀφθαρ- σίας" ἕνωσον αὐτοὺς τῇ ἁγίᾳ σον καθολικῇ καὶ ἀποστολικῇ ἐκκλησίᾳ, καὶ συγκατα- ρίθμησον αὐτοὺς τῇ ἐκλεκτῇ σου ποίμνῃ" Ἐκφών. Ἵνα καὶ αὐτοὶ σὺν ἡμῖν δοξάζωσε τὸ πάντιμον καὶ μεγαλοπρεπὲς [ὄνομά σου, τοῦ Πατρός, καὶ τοῦ Yio, καὶ τοῦ ἁγίον Πνεύματος, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Εὐχὴ πιστῶν a. μετὰ τὸ ἁπλωθῆναι τὸ εἴλητόν. Εὐχαριστοῦμέν σοι, Κύριε ὁ Θεὸς τῶν δυνάμεων, τῷ καταξιώσαντι ἡμᾶς παραστῆναι καὶ νῦν τῷ ἁγίῳ σου θυσιαστηρίῳ καὶ προσπεσεῖν τοῖς οἰκτιρμοῖς σον ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων" πρόσδεξαι, ὁ Θεός, τὴν δέησιν (a) ~ τοῦ Χρυσοστόμου Rossano Codcx. (b): roU λουτροῦ τῆς παλιγ. C. R. 89 BARBERINI MANUSCRIPT. ἡμών, καὶ ποίησον ἡμᾶς ἀξίονς γενέσθαι τοῦ προσφέρειν σοι δεήσεις καὶ ἱκεσίας καὶ θυσίας ἀναιμάκτους, ὑπὲρ παντὸς τοῦ λαοῦ σου" καὶ ἱκάνωσον ἡμᾶς, ovs ἔθου εἷς τὴν διακονίαν σον ταύτην, ἐν τῇ δυνάμει τοῦ Πνεύματός σου τοῦ ayiov, ἀκαταγνώστως καὶ ἀπροσκόπως, ἐν καθαρῷ τῷ μαρτυρίῳ τῆς συνειδήσεως ἡμῶν, ἐπικαλεῖσθαί σε ἐν παντὶ καιρῷ καὶ τόπῳ" ἵνα εἰσακούων ἡμῶν, ἵλεως ἡμῖν ἔσῃ ἐν τῷ πλήθει τῆς σῆς ἀγαθότητος" Ἐκφών. Ὅτι πρέπει σοι πᾶσα δόξα, τιμή, καὶ προσκύνησις, [τῷ Πατρί, καὶ τῷ Yl, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Evx» τιστῶν B'. Πάλιν xal πολλάκις σοὶ προσπίπτομεν, καὶ σοῦ δεόμεθα, ἀγαθὲ καὶ φιλάνθρωπε, ὅπως ἐπιβλέψας ἐπὶ τὴν δέησιν ἡμῶν καθα- ρίσῃς ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος" καὶ δῷς ἡμῖν ἀνένοχον καὶ ἀκατάκριτον τὴν παράστασιν τοῦ ἁγίου Gov θυσιαστηρίου. χάρισαι δέ, ὁ Θεός, καὶ τοῖς συνευχομένοις ἡμῖν προκοπὴν βίον, καὶ πίστεως, καὶ συνέ- ews πνευματικῆς" δὸς αὐτοῖς πάντοτε μετὰ φόβον καὶ ἀγάπης λατρεύοντας σοι ἀνενόχως καὶ ἀκατακρίτως μετέχειν τῶν ἁγίων σου μυστηρίων, καὶ τῆς ἐπουρανίου σου βασι- λείας ἀξιωθῆναι" "Exp. Ὅπως ὑπὸ τοῦ κράτους σου πάν- rore φυλαττόμενοι, σοὶ δόξαν ἀναπέμπωμεν. (c) The first words only of the doxology are given in the MSS. (d) δῴης C. R. [19] p. &3 RD. [19 b) AT". e) p.56 (20) () 90 LITURGY OF SAINT CHRYSOSTOM. BARBERINI MANUSCRIPT. Ba τῆς προσκομιδῆς, τοῦ ἁγίου ᾿Ιωῶσνου Tov Χρυσοστόμον, μετὰ τὸ ἀποτεθῆναι τὰ ἅγια gpa ὅν τῇ ἁγίᾳ τραπέζῃ καὶ πληρώσαι τὸν λαὸν τὸν μυστικὸν ὕμνον. Κύριε ὁ Θεὸς ὁ παντοκράτωρ, ὁ μόνος ἅγιος, ὁ δεχόμενος θυσίαν αἰνέσεων παρὰ τῶν ἐπικαλουμένων σε ἐν ὅλῃ καρδίᾳ, πρόσ- δεξαι καὶ ἡμῶν τῶν ἁμαρτωλῶν τὴν δέησιν, καὶ προσάγαγε τῷ ἁγίῳ σον θυσιαστηρίῳ" καὶ ixdvecow ἡμᾶς προσενεγκεῖν σοι δῶρα καὶ θυσίας πνευματικάς, ὑπὲρ τῶν ἡμετέ- pev ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ayvo- ἡμάτων, καὶ καταξίωσον ἡμᾶς εὑρεῖν χάριν ἐνώπιόν σον τοῦ γενέσθαι εὐπρόσδεκτον τὴν θυσίαν ἡμῶν, καὶ ἐπισκηνῶσαι τὸ Πνεῦμα τῆς χάριτός σον τὸ ἀγαθὸν ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα καὶ ἐπὶ πάντα τὸν λαόν cov’ | Eup. Διὰ τῶν οἰκτιρμῶν TOU μονογε- vous σον Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς [el σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύ- ματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας]. Ὁ λαός. ᾿Αμῆν. Ὁ ἱερεύς. Ὁ λαύς. Kat τῷ πνεύματί σου. 'O διάκονος, ᾿Αγαπήσωμεν ἀλλήλους. Kal pera τὸ δοθῆναι τὴν ἀγάκην, λέγει ὁ διάκονοτ' Τὰς θύρας" τὰς θύρας" πρόσχωμεν. Ὁ λαὸς τὸ Πιστεύω λέγει. Εἰρήνη πᾶσιν. (a) For this Bubric C. B. has only Εὐχὴ προσ- κομιδῆς μετὰ τὴν ἐν τῇ ἁγίᾳ τραπέζῃ τῶν δώρων ἀπόθεσιν. (b) αἰνέσεως C. B. (c) For the next eleven lines C. B. has the following :—elra τοῦ ἱεροῦ τῆς πίστεως: μαθήματος ὑπὸ τοῦ λαοῦ ἀναφωνηθέντος, καὶ τοῦ διακόνου el- BARBEBINI MANUSCRIPT. Ὁ διάκονος, Στώμεν καλῶς. 'O λαός, Ἔλεος, εἰρήνη. Ὃ ἱερεὺς λέγει. Ἧ χάρις τοῦ Κυρίον ἡμῶν "19000 Χρισ- τοῦ, καὶ ἢ ἀγάπη τοῦ Θεοῦ καὶ Πατρός, καὶ ἢ κοιψωνία τοῦ ayiov Πνεύματος, εἴη era πάντων ὑμῶν. Ὁ λαός. Καὶ μετὰ τοῦ πνεύματός σον. Ὃ ἱερεύς, "Avo σχῶμεν τὰς καρδίας. Ὁ χορός. “Exwpev πρὸς τὸν Κύριον. Ὁ ἱερεύς. Εὐχαριστήσωμεν τῷ Κυρίῳ. Ὁ χορός. "Aétov καὶ δίκαιον. Ὁ ἱερεὺς ἀπάρχεται τῆς ἁγίας ἀναφορᾶς. ΓΛξιον καὶ δίκαιον, σὲ ὑμνεῖν, σοὶ εὖχα- ριστεῖν, σὲ προσκυνεῖν ἐν παντὶ τόπῳ τῆς δεσποτείας σον. Σὺ γὰρ εἶ Θεὸς ἀνέκφρασ- τος, ἀπερινόητος, ἀόρατος, ἀκατάληπτος, ἀεὶ ὦν, ὡσαύτως ww σὺ καὶ ὁ μονογενής cov Υἱός, καὶ τὸ Πνεῦμά σον τὸ ἅγιον. Σὺ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἡμᾶς παρήγαγες, καὶ παραπεσόντας ἀνέστησας πάλιν, καὶ οὐκ ἀπέστης πάντα ποιῶν ἕως ἡμᾶς εἷς τὸν οὐρανὸν ἀνήγαγες καὶ τὴν βασιλείαν éxa- ρίσω τὴν μέλλουσαν. Ὑπὲρ τούτων ἀπαν- Tow εὐχαριστοῦμέν σοι καὶ τῷ μονογενεῖ cov Yip καὶ τῷ Πνεύματί σον τῷ dyig, ὑπὲρ πάντων ὧν ἴσμεν καὶ ὧν οὐκ ἴσμεν, τῶν φανερῶν καὶ ἀφανῶν εὐεργεσιῶν σου τῶν εἰς ἡμᾶς γεγενημένων. Ἐῤχαριστοῦμέν πόντος Στῶμεν Kaws, καὶ τοῦ λαοῦ διαμειβο- μένον τῇ ἐπιφωνήσει τοῦ Ἔλεον, εἰρήν. ὁ ἱερεὺς ἐκφωνεῖ, Ἢ χάρις, κιτιλ, (d) Ὁ λαός. C. R. (e) Ο λαός. C.R. (7) Ὁ δὲ ἱερεὺς κλινόμενος ἐπεύχεται. C. I, (9) σὲ ὑμνεῖν, σὲ εὐλογεῖν C. R, pU p. 88 LITURGY OF SAINT CHRYSOSTOM. 91 BARBEBINI MANUSCRIPT. σοι καὶ ὑπὲρ τῆς λειτουργίας ταύτης, ἦν ἐκ τῶν χειρῶν ἡμῶν δέξασθαι καταξίωσον, καίτοι σοι παρεστήκεισαν χιλιάδες ἀρχαγ- γέλων καὶ μυριάδες ἀγγέλων, τὰ Χερουβίμ, καὶ τὰ Σεραφὶμ ἑξαπτέρυγα, πολνόμματα, μετάρσια, πτερωτά, ᾿Ἐκφών. Tov ἐπινίκιον ὕμνον ἄδοντα. Ὁ δὲ ἱερεὺς μυστικῶς. Merd τούτων καὶ ἡμεῖς τῶν δυνάμεων, Δέσποτα φιλάνθρωπε, βοῶμεν καὶ λέγο- per Ἅγιος εἶ καὶ πανάγιος, καὶ ὁ μονο- γενής σου Yios, καὶ τὸ Πνεῦμά σον τὸ ἅγιον. Ἅγιος εἶ καὶ πανάγιος, καὶ μεγα- λοπρεπὴς ἢ δόξα σον ὃς τὸν κόσμον σον οὕτως ἠγάπησας, ὥστε τὸν Yióv σον τὸν μονογεν δοῦναι, ἵνα πᾶς ὁ πιστεύων εἷς αὑτὸν μὴ ἀπόληται ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον" Ὃς ἐλθών, καὶ πᾶσαν τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρώσας, τῇ νυκτὶ ἣ παρεδίδου ἑαυτόν, λαβὼν ἄρτον ἐν ταῖς ἁγίαις αὐτοῦ καὶ ἀχράντοις καὶ ἀμωμήτοις χερσίν, εὖχα- ριστήσας καὶ εὐλογήσας, ἔκλασεν καὶ ἔδωκεν τοῖς ἁγίοις αὑτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών" ᾿Ἐκφών. Λάβετε, φάγετε" τοῦτ᾽ ἐστὶν τὸ σῶμά μου, τὸ ὑπὲρ ὑμῶν. ὍὉμοίως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆ- σαι, λέγων" (a) +'0 λαός. “Ἅγιος, “Ἅγιος, ἽΛγιος, Κύριος. ὁ δὲ ἱερεὺς κλινόμενος εὔχεται. C. Β. (b) μακαρίων δυνάμεων C. Β. (c) ἑαυτὸν ὑπὲρ τῆς τοῦ κόσμου ζωῆς C. R. (d) ἁγίασας κλάσας ἔδωκε C. R. (e) τοῦτό μου ἐστὶ τὸ σῶμα. Ὁ λαός. ᾿Αμήν. Ὁ ἱερεὺς κλινόμενος λέγει" C. B. | (f) ἐκφώνως CO. B. It again gives only the BARBERINI MANUSCRIPT. Tilere ἐξ αὐτοῦ πάντες" τοῦτ᾽ ἐστὶν τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. Ὁ λαός. ᾿Αμήν. Ὁ ἱερεὺς μυστικῶς. Μεμνημένοι τοίνυν τῆς σωτηρίου ταύτης ἐντολῆς καὶ πάντων τῶν ὑπὲρ ἡμῶν γεγενη- μένων, τοῦ σταυροῦ, τοῦ τάφον, τῆς τριη- μέρου ἀναστάσεως, τῆς eis οὐρανοὺς ava- βάσεως, τῆς ἐκ δεξιῶν καθέδρας, τῆς δευτέρας καὶ ἐνδόξου πάλιν παρουσίας, ᾿Εκφών. Τὰ σὰ ἐκ τῶν σῶν προσφέροντες κατὰ πάντα, καὶ διὰ πάντα, Ὁ λαός. Xé ὑμνοῦμεν. "O ἱερεὺς μυστικῶς λέγει. "Ert προσφέρομέν σοι τὴν λογικὴν ταύτην καὶ ἀναίμακτον λατρείαν, καὶ παρακαλοῦμεν καὶ δεόμεθα καὶ ἱκετεύομεν, Κατάπεμψον τὸ Πνεῦμά cov τὸ ἅγιον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα, Kal ἀνιστάμενος σφραγίζει, λέγων μυστι- κῶς, Καὶ ποίησον τὸν μὲν ἄρτον τοῦτον, τίμιον σώμα τοῦ Χριστοῦ σου, Μεταβαλὼν τῷ Πνεύματί σον τῷ ἁγίῳ. ᾿Αμήν. Τὸ δὲ ἐν τῷ ποτηρίω τούτῳ, τίμιον αἷμα τοῦ Χριστοῦ σου, leading words of Institution, τοῦτο ἐστὶ τὸ αἷμα. (σ) Ὁ δὲ ἱερεὺς κλινόμενος εὔχεται C. RB. (^) 'O ἱερεὺς εὔχεται C. R. (i) Kal ἀν. σφραγίζων γ΄. rà ἅγια δώρα λέγει C. Β. (k) C. R. omits the words here, διάκονος. ᾿Αμήν. (1) 'O διάκονος. ᾿Αμήν. C.K It adds ‘O 12-5 | C3 () [23] (α) (ἢ 93 LITURGY OF SAINT CHRYSOSTOM. BARBERINI MANUSCRIPT. Μεταβαλὼν τῷ Πνεύματί σου τῷ ἁγίῳ. ᾿Αμήν. Ὃ ἱερεὺς μυστικῶς." Ὥστε γενέσθαι τοῖς μεταλαμβάνουσιν els νῆψιν ψυχῆς, εἰς ἄφεσιν ἁμαρτιῶν, εἰς κοινωνίαν τοῦ aytov cov Πνεύματος, εἰς βασιλείας πλήρωμα, εἰς παῤῥησίαν τὴν πρὸς σέ, μὴ εἰς κρίμα ἣ εἰς κατάκριμα. Ἔτι προσφέρομέν σοι τὴν λογικὴν ταύ- τὴν λατρείαν ὑπὲρ τῶν ἐν πίστει avarav- σαμένων, πατέρων, πατριαρχῶν, προφητών, ἀποστόλων, κηρύκων, εὐαγγελιστῶν, μαρτύ- ρων, ὁμολογητῶν, ἐγκρατευτῶν, καὶ παντὸς δικαίον ἐν πίστει τετελειωμένου ᾿Εκφών. ᾿Ἐξαιρέτως τῆς παναγίας, ἀχράν- του, ὑπερενδόξον, εὐλογημένης, δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένον Μαρίας“ Τοῦ ἁγίου ᾿ἸΙωάννου, προδρόμον, καὶ βαπτιστοῦ, καὶ τῶν ἁγίων καὶ πανευφή- μὼν ἀποστόλων, καὶ τοῦ ἁγίου τοῦδε οὗ καὶ τὴν μνήμην ἐπιτελοῦμεν, καὶ πάντων τῶν ἁγίων σον, ὧν ταῖς ἱκεσίαις ἐπίσκεψαι ἡμᾶς, ὁ Θεός καὶ μνήσθητι πάντων τῶν κεκοιμημένων ἐν ἐλπίδι ἀναστάσεως ζωῆς αἰωνίον, καὶ ἀνάπαυσον αὐτούς, ὅπου ἐπι- σκοπεῖ τὸ φώς τοῦ προσώπον σου. (a) 'O διάκονος. ᾿Αμήν. C. B. (b) 'O δὲ ἱερεὺς κλινόμενος ἐπεύχεται C, Τὶ. (c) βασιλείας οὐρανών C. Β. (d) προπατόρων, πατέρων 0. R. (e) παντὸς πνεύματος ἐν v. C. B. (7) Only the first five words in C. R, (g) + Ὃ διάκονος rà Brrvxa τῶν κεκοιμημένων. Ὁ δὲ Ἱερεὺς κλινόμενος. C. R. (h) τοῦ προφήτου, προδρόμου C. R. (0) ἐπ᾽ ἐλπίδι C. BR (1) -- ὑπὲρ τῶν ἐν ὄρεσιν.. τῆς y3s C. R. BARBERINI MANUSCRIPT. Ἔτι παρακαλοῦμέν σε' μνήσθητι, Κύριε, πάσης ἐπισκοπῆς ὀρθοδόξων, τῶν ὀρθοτο- μούντων τὸν λόγον τῆς σῆς ἀληθείας, παντὸς τοῦ πρεσβυτερίου, τῆς ἐν Χριστῷ διακονίας, καὶ παντὸς ἱερατικοῦ τάγμα- τος. Ἔτι προσφέρομέν σοι τὴν λογικὴν ταύτην λατρείαν ὑπὲρ τῆς οἰκουμένης, ὑπὲρ τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, ὑπὲρ τῶν ἐν ayveig καὶ σεμνῇ πολιτείᾳ διαγόντων, ὑπὲρ τῶν ἐν ὄρεσιν καὶ σπηλαίοις καὶ ταῖς ὁπαῖς τῆς γῆς, ὑπὲρ τῶν πιστοτάτων βασι- λέων, τῆς φιλοχρίστου βασιλίσσης, παντὸς τοῦ παλατίου, καὶ τοῦ στρατοπέδου αὐτῶν. Δὸς αὐτοῖς, Κύριε, εἰρηνικὸν τὸ βασίλειον, ἵνα καὶ ἡμεῖς ἐν τῇ γαλήνῃ αὐτῶν ἥρεμον καὶ ἡσύχιον βίον διάγωμεν dy πάσῃ εὖσε- βείᾳ καὶ σεμνότητι. Μνήσθητι, Κύριε, τῆς πόλεως, dv j παροικοῦμεν, καὶ πάσης πόλεως, καὶ χώρας, καὶ τῶν πίστει κατοικούντων ἐν αὐταῖς. ᾿Εκχφών. Ἔν πρώτοις μνήσθητι, Κύριε, τοῦ ἀρχιεπισκόπου ἡμῶν τοῦδε. Μνήσθητι, Κύριε, πλεόντων, ὁδοιπορούν- των, νοσούντων, καμνόντων, αἰχμαλώτων, καὶ τῆς σωτηρίας αὐτῶν, | (ἢ καὶ φιλοχρίστων βασιλέων, παντὸς τοῦ wa- λατίου Ο. Β. (m) The order is slightly different in C. R., where we have here Ὁ διάκονος τὰ δίπτυχα τῶν ζώντων and then Μνήσθητι Κύριε κατὰ τὸ πλῆθος τοῦ ἐλέους σου καὶ τῆς ἐμῆς dratiórgros" συγχώ- ρησόν μοι πᾶν πλημμέλημᾳ ἑκούσιόν τε καὶ ἀκού- σιον, καὶ μὴ διὰ τὰς ἐμὰς ἁμαρτίας κωλύσῃε τὴν χάριν τοῦ ἁγίον σον Πνεύματος πὸ τῶν προκειμέ- vu» δώρων. pe አር “= Ll (nn) — «E 94 LITURGY OF SAINT ΟΗΒΥΒΟΒΤΟΗ͂. BARBERINI MANUSCHRIPT. Πατρὶ συγκαθεζόμενος καὶ ὧδε ἡμῖν ἀόρα- τος συνών' καταξίωσον τῇ κραταιᾷ σου χειρὶ μεταδοῦναι ἡμῖν καὶ δ᾽ ἡμῶν παντὶ τῷ λαῷ σου. Ὃ διάκονος. Πρόσχωμεν. Ὁ lepe’s. Τὰ Aria τοῖς Arioic, Ὁ λαός. Εἷς ἅγιος. Kal μετὰ τὸ εἰπεῖν τὸν λαὸν τό, Εἷς ἅγιος, εἷς Κύριος Ἰησοῦς Χριστός, εἰς δόξαν Θεοῦ Πατρός, λαμβάνει ἐκ τοῦ ἁγίον σώματος μερίδας καὶ βάλλει els τὰ ἅγια ποτήρια, καὶ λέγει, Eis πλήρωμα Πνεύματος ἁγίου. Kal, μετὰ τὸ πάντας μεταλαβεῖν, λέγοντος τοῦ διακόνου τὴν εὐχήν, ἐπεύχεται ὁ ἱερεὺς μυστικῶ:. Εὐχαριστοῦμέν σοι, Δέσποταφιλάνθρωκε, δόξης τῆς βασιλείας σον, and continuing thus :— Ζήτει εἰς τὴν λειτουργίαν τοῦ ἁγίου Βασιλείου ὄπισθεν. Kal μετὰ τὸ ὑψῶσαι τὸν ἄρτον καὶ εἰπεῖν τὸν λαόν, τὸ Els ἅγιος, καὶ τοῦ διακόνου τὸ Πλήρωσον, Δέσποτα, καὶ τὴν ἕνωσιν, καὶ τὴν μετάληγιν, ὁ ἱερεὺς κλινόμενος ἐπεύχεται Ἑ ὑ- χαριστοῦμέν σοι. (a) ὅτι καὶ τῇ παρούσῃ ἡμέρᾳ κατηξίωσας C. B. (b) -- δεσποίνης ἡμῶν C. © BARBERINI MANUSCRIPT. evepyéra τῶν ψυχῶν ἡμῶν, ὁ καὶ τῇ παρού- oT ἡμέρᾳ καταξιώσας ἡμᾶς τῶν ἐπουρανίων σου καὶ ἀθανάτων μνστηρίων. "Opgoro- μῆσον ἡμῶν τὴν ὁδόν, σῶσον ἡμᾶς ἐν τῷ φόβῳ σον τοὺς πάντας, φρούρησον ἡμῶν τὴν ζωήν, ἀσφάλισαι ἡμῶν τὰ διαβήματα, εὐχαῖς καὶ ἱκεσίαις τῆς ἁγίας, ἐνδόξου, δεσ- ποίνης ἡμῶν, θεοτόκου καὶ ἀει ἔνου Μαρίας, καὶ πάντων τῶν ἁγίων σον τῶν ἀπ᾽ αἰώνων σοι εὐαρεστησάντων" ᾿Εκφών. Ὅτι σὺ εἶ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρί, τῷ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὁ διάκονος. Ey εἰρήνῃ προέλθωμεν. "0 λαός. Ἔν ὀνόματι Κυρίον. (c) -- τῶν ἀπ΄. εὐσρεστησάστων C. BR, (d) As usual, C. R. gives only the leading words. (e) C. BR. omits these two lines and inserts in their stead the prayer Εὐχὴ ὀπτισθάμβωνος. Ὃ εὐλογῶν τοὺς εὐλογοῦντάς ce and also the Εὐχὴ λεγομένη ἐν τῷ oxevopudracly. Td πλή- ρωμα τοῦ νόμον, &S they are now used in the Liturgy. See below, (a) [2] p. «3 ©) (ἡ a 49.) = A’. €-2 LITURGY OF THE PRESANCTIFIED. BARBERINI MANUSCRIPT. EN δὲ τῷ λγχνικῷ μετὰ τὰ ἀνὰ- Γνώομδτδ Kal τὸ KareyoyNTHTO Kal τὸ Κύριε ἐλέηςον γίνετδι εὐχὴ κὰ- τηχογμένων ἐπὶ τῶν προηγιδομένων. 0 @eds, ὁ Θεὸς ἡμῶν, g κτίστης καὶ δημιουργὸς τῶν ἁπάντων, ὁ πάντας θέλων σωθῆναι καὶ eis ἐπίγνωσιν ἀληθείας ἐλθεῖν, ἐπίβλεψον ἐπὶ τοὺς δούλους cov τοὺς κατη- χουμένους, koi λύτρωσαι αὐτοὺς τῆς πα- λαιᾶς πλάνης καὶ τῆς μεθοδείας τοῦ ἀντι- κειμένου, καὶ προσκάλεσαι αὐτοὺς εἰς τὴν ζωὴν τὴν αἰώνιον, φωτίζων αὐτῶν τὰς ψυχὰς καὶ τὰ σώματα καὶ συγκαταριθμῶν αὐτοὺς τῇ λογικῇ σου ποίΐμνῃ ἐφ᾽ ἣν τὸ ὄνομά σον τὸ ἅγιον ἐπικέκληται" ᾿Εκφώνω:., Ἵνα καὶ αὐτοὶ σὺν ἡμῖν δοξά- ζωσι τὸ. [Ὁ λαός. Atel, "0 διάκονος. Ὅσοι κατηχούμενοι. Tatra rd διακονικὰ λέγεται μέχρι τῆς μεσο- (a) The collects are numbered in the Barbe- rini Manuscript consecutively from one in the Liturgy of 8. Chrysostom (above, p. 90). There is no distinctive title in the MS. In the Codex Bossanensis (C. B.) the Liturgy is introduced with the words ἡ θεία λειτουργία τῶν προηγιασ- μένων. The numbers in square brackets refer BARBERINI MANUSCRIPT. γηστίμον' ἀπὸ δὲ τῆς A. τῆς μεσονηστίμον λέγει τὰ ὑποτεταγμένα. Οἱ διπλοκατηχούμενοι μετα. καὶ τῆ: εὐχῆς μέχρι τῆς μεγάλη: παρασκενῆς. . Ὅσοι κατηχούμενοι προέλθετε" οἱ κατη- χούμενοι προέλθετε" ὅσοι πρὸς τὸ φώτισμα προσέλθετε" εὔξασθε οἱ πρὸς τὸ φώτισμα. Ὑπὲρ τῶν πρὸς τὸ ἅγιον φώτισμα εὐτρε- πιζομένων ἀδελφῶν ἡμῶν, καὶ τῆς σωτηρίας αὐτῶν, τοῦ Κυρίου δεηθῶμεν. Ὅπως Κύριος 0 Θεὸς ἡμῶν στηρίξῃ av- τοὺς καὶ ἐνδιυναμώσῃ" Φωτίσῃ αὐτοὺς φωτισμὸν γνώσεως" Καταξιώσῃ αὐτοὺς ἐν καιρῷ εὐθέτῳ τοῦ λουτροῦ τῆς παλιγγενεσίας, τῆς ἀφέσεως τῶν ἁμαρτιῶν, καὶ τοῦ ἐνδύματος τῆς ἀφθαρ- σίας" ᾿Αναγεννήσῃ αὐτοὺς δι᾿ ὕδατος καὶ πνεύ- ματος" Χαρίσηται αὐτοὺς τὴν τελειότητα τῆς πίστεως" to tho folios of this MS. (b) ToU διαβόλου C. R. (c) - atr» C. R. (d) The words within brackets are found only in the Rossano M8. but I have printed them above for convenience, (e) Sic. Query μεταλαμβανουσι. [26 b] a) KE. (27) p. 76 ወ) Ks”. p Τὶ (2: b) 96 LITURGY OF THE BARBERINI MANUSCRIPT. Συγκαταριθμήσῃ αὐτοὺς τῇ ἁγίᾳ αὐτοῦ καὶ ἐκλεκτῇ ποίμνῃ. Σώσον, ἐλέησον καὶ διαφύλαξον αὐτοὺς ὁ Θεὸς τῇ σῇ χάριτι. Οἱ πρὸς τὸ φώτισμα τὰς κεφαλὰς ὑμῶν τῷ Κυρίῳ κλίνατε. Εὐχὴ els τοὺς πρὸς τὸ ἅγιον φώτισμα εὐτρεπι- ζομένους. ᾿Ἐπίφανον, Δέσποτα, τὸ πρόσωπόν σου ἐπὶ τοὺς πρὸς τὸ ἅγιον φώτισμα evrpe- πιζομένους καὶ ἐπιποθοῦντας τὸν τῆς üpap- τίας μολυσμὸν ἀποτινάξασθαι' καταύγασον αὐτῶν τὴν διάνοιαν βεβαίωσον αὐτοὺς ἐν τῇ πίστει" στήριξον ἐν ἐλπίδι᾽ τελείωσον ἐν ἀγάπῃ" μέλη τίμια τοῦ Χριστοῦ σον ἀνάδειξον, τοῦ δόντος ἑαυτὸν ἀντίλυτρον ὑπὲρ τῶν ψυχῶν ἡμῶν" ᾿Εκφώνως, Ὅτι σὺ εἶ ὁ φωτισμὸς ἡμῶν καὶ σοὶ τὴν δόξαν. [Ὁ λαός. Ὁ διάκονος. Ὅσοι πρὸς τὸ φώτισμα προ- Gere’ oi πρὸς τὸ φώτισμα προέλθετε" ὅσοι κατηχούμενοι προέλθετε' μή τις τῶν κατηχουμένων᾽ ὅσοι πιστοὶ ἔτι καὶ ἔτι ἐν εἰρήνῃ. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον καὶ διαφύί- Aa£ov.] Εὐχὴ πιστών a μετὰ τὸ ἁπλωθῆναι τὸ λιτόν. . Ὁ €«ós, ὁ μέγας καὶ alverós, ὁ τῷ Lwo- ποιῷ τοῦ Χριστοῦ σου θανάτῳ εἰς ἀφθαρ- σίαν ἡμᾶς ἐκ φθορᾶς μεταστήσας" σὺ πάσας ᾿Αμήν. (a) Kal, τοῦ διακόνου ταῦτα συνάπτοντον, ὃ ἱερεὺς κλινόμενος ἐπεύχεται. C. B. (b) Again the words between brackets are. found only in C. Β. PRESANCTIFIED. BARBERINI MANUSCRIPT. ἡμῶν τὰς αἰσθήσεις τῆς ἐμπαθοῦς vexpo- σεως ἐλευθέρωσον, ἀγαθὸν ταύταις ἡγεμόνα τὸν ἔνδοθεν λογισμὸν ἐπιστήσας" καὶ ὀφ- θαλμὸς μὲν ἀμέτοχος ἔστω παντὸς πονηροῦ βλέμματος, axon δὲ λόγοις ἀργοῖς ἀνεπί- βατος, ἡ δὲ γλῶσσα καθαρενέτω ῥημάτων ἀπρεπῶν᾽ ἅγνισον δὲ ἡμῶν καὶ τὰ χείλη τὰ αἰνοῦντά σε, Κύριε, τὰς χεῖρας ἡμῶν ποίησον τῶν μὲν φαύλων ἀπέχεσθαι πρά- (cuv ἐνεργεῖν δὲ μόνα τὰ σοὶ εὑάρεστα, πάντα ἡμῶν τὰ μέλη καὶ τὴν διάνοιαν τῇ σῇ κατασφαλιζόμενος χάριτι" "Exgiwus, Ὅτι πρέπει σοι πᾶσα δόξα, τιμὴ καὶ προσκύνησις. Δέσποτα ἅγιε, ὑπεράγαθε, δυσωπκοῦμέν σε, τὸν ἐν ἐλέει πλούσιον, ἵλεων γενέσθαι ἡμῖν τοῖς ἁμαρτωλοῖς, καὶ ἀξίους ἡμᾶς ποίησον τῆς ὑποδοχῆς τοῦ μονογενοῦς σον Υἱοῦ, καὶ Θεοῦ ἡμῶν, τοῦ βασιλέως τῆς δόξης" ἰδοὺ γὰρ τὸ ἄχραντον αὐτοῦ σώμα καὶ ζωοποιὸν αἷμα, κατὰ τὴν παροῦσαν day εἰσπορενόμενα, τῇ μυστικῇ ταύτῃ προτίθεσθαι μέλλει τραπέζῃ, ὑπὸ πλήθους στρατιᾶς οὐρανίου ἀοράτως δορνφορούμενα" ὧν τὴν μετάληψιν ἀκατάκριτον ἡμῖν δώρη- σαι, ἵνα δ᾽ αὐτῶν τὸ τῆς διανοίας ὄμμα καταυγαζόμενοι viol φωτὸς καὶ ἡμέρας γενώμεθα, ᾿Εκφώνω:. Κατὰ τὴν δωρεὰν τοῦ Χριστοῦ σον μεθ᾽ οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ. (c) + Σοφία C. B. manu recentiori, (d) ποιῆσαι C. Β. (e) τὸ gwowordr αἷμα C. R. p. 18 p. 19 (α) p- 86 98 LITURGY OF THE PRESANCTIFIED. BARBERINI MANUSCRIPT. Ὁ ἱερεὺς ἐκφωνεῖ. Τὰ προηγιδομένδ ἅγιδ Tote APIOIC. Ὁ λαός. Els ἅγιος, εἷς Κύριος Ἰησοῦς Χριστός. Bing) μετὰ τὴν μετάληψν. Ἐὐχαριστοῦμεν σοι, τῷ Σωτῆρι τῶν ὅλων Θεῷ, ἐπὶ πᾶσιν οἷς παρέσχον ἡμῖν ἀγαθοῖς, καὶ ἐπὶ τῇ μετα- λήψει τοῦ ἁγίον σώματος καὶ αἵματος τοῦ Χριστοῦ ov" καὶ δεόμεθά σου, Δέσποτα φιλάνθρωπε, φύλαξον ἡμᾶς ὑπὸ τὴν σκέπην τῶν πτερύγων σον, καὶ δὸς ἡμῖν, μέχρι (a) -- Ἰησοῦς Χριστός OC. R. (Ὁ) In place of these two lines C. R. has the two following prayers: Εὐχὴ ὀπισθάμβωνος. Δέσποτα, Κύριε, ὁ Θεός, ὁ Παντοκράτωρ, 0 πᾶσαν τὴν κτίσιν ἐν σοφίᾳ δημιουργήσας, ὁ διὰ τὴν ἀφατόν cov πρόνοιαν καὶ πολλὴν ἀγαθότητα ἀγαγὼν ἡμᾶς els τὰς παγσέπτουξς ἡμέρας ταύτας, πρὸς καθαρισμὸν ψυχῶν καὶ σωμά- των, πρὸς ἰατρείαν παθῶν, πρὸς ἑλπίδα ἀναστάσεωτ᾽ ὁ διὰ τεσσαράκοντα ἡμερῶν πλάκας χειρίσας, τὰ θεοχάρακτα γράμματα, Μωσεῖ τῷ θεράποντί σου" ጽ ov καὶ ἡμῖν, AYagé, τὸν ἀγῶνα τὸν καλὸν ἀγωνίσασθαι, τὸν δρόμον τῆς νηστείας ἐκτελέσαι, τὴν πίστιν ἀδιαίρετον τηρῆσαι, τὰς κεφαλὰς τῶν BARBERINI MANUSCRIPT. τῆς ἐσχάτης ἡμῶν ἀναπνοῆς, ἐπαξίως peré- xew τῶν ἀἁγιασμάτων σον, εἷς φωτισμὸν ψυχῆς καὶ σώματος, εἰς βασιλείας οὐρανῶν κληρονομίαν" | ᾿Εκφώνω:. Ὅτι σὺ εἶ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν τῷ Πατρί, καὶ τῷ Yig, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὁ διάκονος. Ἔν εἰρήνῃ προέλθωμεν. Ὁ λαός. Ἐν ὀνόματι Κυρίον. ἁορατῶν δρακόντων συνθλάσαι, καὶ νικητὰς τῆς ἁμαρτίας ἀναφανῆναι, καὶ ἀκατακρίτου: φθάσαι καὶ προσκυνῆσαι τὴν ἁγίαν cov ἀνάστασιν ὅτι εὐλόγη- ται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλοπρεκὲς ὄνομά σου, τοῦ Πατρός, καὶ τοῦ Tlov, καὶ τοῦ ἁγίον Πνεύματος, νῦν καὶ ἀεὶ. Εὐχὴ els τὸ συστεῖλαι τὰ δῶρα. Κύριε ὁ Θεὸς ἡμῶν, ὁ ἀγαγὼν ἡμᾶς εἷς τὰς παγσέπτου: ταύτας ἡμέρας καὶ κοινωνοὺς ἡμᾶς ποιήσας τῶν φρικτῶν σου μυστηρίων, σύναψον ἡμᾶς τῇ λογικῇ cov ποίμνη, καὶ κληρονόμους ἀνάδειξον τῆς βασιλείας σου, γῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰώνας, ©) LITURGIES OF SAINT CHRYSOSTOM, SAINT BASIL AND THE PRESANCTIFIED. [ELEVENTH CENTURY TO MODERN TIMES] LITURGY OF SAINT CHRYSOSTOM. [I have met with considerable difficulties in my attempt to arrange the ‘Liturgy of Saint Chrysostom" so as to exhibit its gradual growth. It wil be remembered that in the Barberini MS., which gives the first known copy of the Liturgy that afterwards grew into the much larger dimensions of the modern ‘Liturgy of Saint Chrysostom,” the name of the great preacher was prefixed to two of the prayers, but not to the whole work. In the Rossano copy, which has strong resemblances to the other, the name disappears from the introduc. tions to these two prayers but is given to the whole Liturgy. Almost every portion of that copy is retained in the modern service. But it will be seen also that, as early as the eleventh century, many of the prayers originally in the Liturgy of Saint Basil were incorporated into that which was now named after the great Bishop of Constantinople, and in my notes I shall point out sources from which other prayers were derived. In point of fact it was framed out of materials drawn from a wide ares. By the very great kindness of the Baroness Burdett-Coutts I have been allowed to use & manuscript mentioned by Dr Scrivener in his ‘‘Introduction to the Criticism of the New Testament” (second edition, p. 266), B-C. 1. 10. Unfortunately a quire is missing here out of the Liturgy of 8. Chrysostom and another out of the Liturgy of 8. Basil. But the loss is compensated for by another manuscript (ri. 42) belonging to the same Lady, of whieh Dr Scrivener most kindly gave me information. This contains a complete text of the Liturgies, which I ascribe without hesitation to the eleventh century at the latest. It occupies the upper part of my page. I have noted the few variations between this text and that of B-C. 1. 10; and also noted such portions of the text as had been in use at the date of the Barberini Codex or of the original of the Rossano Codex. These I have marked by B. and C. R. Then Morel published at Paris in Moz. (and the Plantin Press at Antwerp almost simultaneously) a Latin version of '*S. Chrysostom,” which, I am surprised, has not attracted attention in recent times. The translation was made by Leo Thuscus, a pupil of the celebrated Hugo Etherianus—the friend of the Emperor Manuel. It must have been made about the year 1200; but internal evidence seems to fix the date of the Liturgy itself to within ten years of the year 1100. This copy exhibits further accretions; so that I have marked with the letter L in the margin all that it retains of the immediately earlier copies, and also all that I find incorporated in the next complete recension which has come down to us. This recension is contained in the edition published at Rome by Demetrius Ducas in the year 1526, of which edition some account is given in the Introduction. The changes introduced between the eleventh century and the sixteenth are sufficiently numerous and marked to warrant my printing at length the copy contained in this edition, without however repeating the prayers which will be found in the upper part of my page. The Greek copy printed by Morel agrees almost entirely with that of Demetrius Ducas. But additional ceremonies and other changes have been introduced since 1526, and these I have noted below the copy of that year. As Mr Hammond's work is more easily accessible than any other, I have marked these changes with the letter H, although Mr Hammond (Introduction, p. xlviii) has merely taken the text from Daniel, and Daniel (vol. iv. pp. 815, 827) seems to have taken his from a copy printed at Venice, of which however he does not give the date, I have been unable to procure a copy from the authorized Press at Constantinople, but I have a beautiful Euchology printed in the year awoy’ (1873) at Rome for the use of Greeks of the Roman obedience, and variations from the text of Ducas which I have noticed in it, I have marked R. The text printed by Goar, mpcxLvi1, agrees generally with that of Ducas and Morel; he gives in addition various readings from later Venice editions. I have not attempted to repro- duce all these. The letter C however denotes special readings of a MS. described by him as in use in the Greek Churches in Italy and Sicily: and P those of an imperfect MS. at Paris, which, from the character of the writing as well as from the special intercessions, must be assigned to the date of the Council of Florence. On these MSS. see the Introduction.] ec .1 €) LITURGY OF SAINT CHEYSOSTOM. 133 ELEVENTH CENTURY. λατρείαν ὑπὲρ τῆς οἰκουμένης, ὑπὲρ τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, ὑπὲρ τῶν ἐν ayveig καὶ σεμνῇ πολιτείᾳ διαγόντων, ὑπὲρ τῶν πιστοτάτων καὶ φιλοχρίστων ἡμῶν βασιλέων, παντὸς τοῦ παλατίου, καὶ τοῦ στρατοπέδου αὐτῶν. Δὸς αὐτοῖς, Κύ- ριε, εἰρηνικὸν τὸ βασίλειον, ἵνα καὶ ἡμεῖς ἐν τῇ γαλήνῃ αὐτῶν ἥρεμον καὶ ἡσύχιον βίον διάγωμεν, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνό- τητι. (1) The words ὑπὲρ τῶν ἐν ὄρεσιν καὶ σπηλαίοις καὶ ταῖς ὁπαῖς τῆς γῆς and τῆς φιλοχρίστον βασι- λίσσης havo disappeared here from the older SIXTEENTH Ὁ μὲν διάκονος ἐπιστρέφει πρὸς τὴν θύραν τοῦ ἁγίου βήματος, κρατῶν τὸ ὠὡράριον τοῖς τρισὶν ἄκροις δακτύλοις, καὶ λόγει" Καὶ πάντων καὶ πασῶν. Ὁ δὲ χορὸς ψάλλει’ Καὶ πάντων καὶ πασῶν. *O ἱερεὺς ἐκφωνεῖ" Ἐν πρώτοις μνήσθητι, Κύριε, τοῦ apxte- πισκόπου ἡμῶν (τοῦ Setvos), ὃν χάρισαι, x.T.À. Kal ὁ διάκονος πρὸς τῇ θύρᾳ στάς, λέγει" Τοῦ (δεῖνος) πανιερωτάτου μητροπολίτον φιλοχρίστου δεσποίνης Ὑπομονῆς μοναχῆς καὶ τῆς eo. καὶ φιλοχρίστου δεσποίνης Ev-yevlas μοναχῆς, τῶν εὖ. καὶ φ. βασιλέων ἡμῶν ᾿Ιωάννου καὶ Mapas ὑπὲρ εἰρήνης .... τοῦ σύμπαντος κόσμου καὶ τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν' ὑπὲρ λυτρώσεως τῶν ἀδελφῶν ἡμῶν τῶν αἰχμαλώτων, εὐοδώσεως καὶ ἐνι- σχύσεως τοῦ φιλοχρίστον στρατοῦ, σωτηρίας τοῦ περιεστῶτος λαοῦ καὶ πάντων καὶ πασῶν. καὶ δὸς ἡμῖν ἐν ent στόματι, ut supra. The names fix the date of the liturgy between 1426 and 1443. (a) H, B omit six lines. (b) τοῦ πατριάρχου. H, B. R adds a note ἐὰν ἐν κοινωνίᾳ rhs παλαιᾶς ᾿Ρώμης, σημείωσαι τὸ εἰρη- μένον ἐν τῇ ἀρχῇ, i.e. τοῦ τῆς ἹΡώμη: ἀρχιερέως ᾿Εκφών. Ἔν πρώτοις μνήσθητι, Κύριε, τοῦ ἐπισκόπου ἡμῶν (τοῦ Δ.), ὃν χάρισαι ταῖς ἁγίαις σου ἐκκλησίαις ἐν εἰρήνῃ σῶον, ἔντιμον, ὑγιῆ, μακροημερεύοντα, ὀρθοτο- μοῦντα τὸν λόγον τῆς σῆς ἀληθείας. Ὁ διάκονος. Ta δίπτυχα τῶν ζώντων. 0 δὲ ἱερεὺς κλινόμενος ἐπεύχεται. Μνήσθητι, Κύριε, τῆς πόλεως, ἐν ἡ παροικοῦμεν, καὶ πάσης πόλεως καὶ χώρας, καὶ τῶν πίστει κατοικούντων ἐν αὐταῖς. version (see p. 92). (2) In L the prayer is for the Archbishop. CENTURY. ἢ ἐπισκόπου, ὅστις ἂν jj. Καὶ ὑπὲρ τοῦ προσκομίζοντος τὰ ἅγια δῶρα ταῦτα ebhaBeorarovicpdus (τοῦ δεῖνος). Ὑπὲρ σωτηρίας τῶν εὐσεβεστάτων καὶ θεοφυλάκτων βασιλέων ἡμῶν, καὶ πάντων καὶ πασῶν. Ὁ xopés. Ὁ δὲ ἱερεὺς ἐπεύχεται μυστικῶτ' , a Kat πάντων καὶ πασῶν. Μνήσθητι, Κύριε, τῆς πόλεως, ἐν ἧ πα- ροικοῦμεν, x. T. À. πρώτως δεῖ μνημονεύειν. εἶτα kal τοῦ ἰδίον ᾽᾿Ἔπι- σκόπου καὶ Πατριάρχου, ἐὰν καθολικοὶ ὥσιν' εἰ δὲ αὐτῶν ἕτερος ἡ ἑκάτεροι σχισματικοὶ εἴτε αἱρετικοῖ, μηδεμία αὐτῶν γένοιτο ἀνάμνησις. (c) Instead of the next six lines H, R have Εἴτα μνημονεύει ὁ αὐτὸς rd δίπτυχα τῶν ζώντων. In L we have the following; Post hanc sacerdotis pronunciationem, diaconus qui sanc- tum evangelium dicit, acutiori voce profert, si fuerit aliqua magna festivitas: NicoLAI sanc- tissimi et universalis paps longa sint tempora: Eleutherii Alexandria, Cyrilli Antiochie, Leon- tii Hierosolymorum longa sint tempora, Then L (2) L (c) 131 LITURGY OF SAINT CHRYSOSTOM. ELEVENTH CENTUBY. Μνήσθητι, Κύριε, πλεόντων, ὁδοιπορούν- των, νοσούντων, καμνόντων, αἰχμαλώτων, καὶ τῆς σωτηρίας αὐτῶν. : «Μνήσθητι, Κύριε, τῶν x UT COM, καὶ καλλιεργούντων ἐν «ταῖς ἁγίαις σον ἐκ- κλησώαις, καὶ μεμνημένων τῶν πενήτων" καὶ ἐπὶ πάντας ἡμᾶς τὰ ἐλέη σου ἐξαπόστειλον" ᾿Εκφώκ, Kai δὸς ἡμῖν ἐν ἑνὶ στόματι καὶ μιᾷ καρδίᾳ δοξάζειν καὶ ἀνυμνεῖν τὸ πάντι- μον καὶ. μεγαλοπρεπὲς ὄνομά σου, τοῦ Πα- τρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίον Πνεύματος, VUv καὶ ad, καὶ els τοὺς αἰῶνας τῶν αἰώνων. Καὶ ἔσται τὰ ἐλέη τοῦ μεγάλον Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. (1) Β had here ὁ διάκονος πάντων τῶν ἁγίων which has reappeared since. SIXTEENTH Μνήσθητι, Κύριε, πλεόντων, x.T.À. Μνήσθητι, Κύριε, τῶν καρποφορούντων, ፕ.ሊ , ᾿Εκφώνω:. Kai δὸς ἡμῖν, k.T.X. Ὁ χορός. ᾿Αμήν. "O ἱερεὺς ἐπιστρέφει πρὸς τῇ θύρᾳ καὶ εὐλογῶν λέγει ἐκφώνω:' Καὶ ἔσται τὰ ἐλέη, «.T. Ὁ χορός. Καὶ μετὰ τοῦ πνεύματός σου. the prayers for the priest who celebrates, and for the king, pro imperio in victoria et perse- verantia piissimorum et in Christo delectorum imperatorum N. et N. Alexii magni impera- toris οὐ Porphyrogeniti et pro pace et bono statu totius mundi et sanctarum ecclesiarum. Et pro redemptione fratrum nostrorum oapti- vorum: et pro ea que Christum diligit militia et pro universis fidelibus Dominum depréce- mur. (a) Ὁ adds μνήσθητι, Ἐύριε, καὶ πάντων τῶν d» πειρασμοῖς καὶ ἐν νόσοις xal é» κινδύνοις καὶ ἐν Ὃ διάκονος. . Πάντων τῶν ἁγίων μνημονεύσαντες, ἔτι καὶ ἔτι ἐν εἰρήνῃ tot Κυρίον δεηθώμεν. Ὑπὲρ τῶν προσκομισθέντων καὶ, gyi σθέντων τιμίων δώρων ταῦ. p= δεη- θῶμεν" bp . “Ores ὁ PRP RN ese ἡμῶν, ὁ προσδεξάμενος αὐτὰ εἰς τὸ ἅγιον καὶ ὑπερ- ovpavtov καὶ νοερὸν αὐτοῦ θυσιαστήριον, εἷς ὀσμὴν εὐωδίας, ἀντικαταπέμψῃ ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν τοῦ ἁγίον Πνεύματος, δεηθῶμεν. , Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, Kr. Ὁ ἱερεὺς κλίνας ἐπεύχεται". (2) 1. 10 recommenoes here. CENTURY. Kal ὁ διάκονος ἐξέρχεται el ἔστιν. el δ᾽ o0x, d lepeós" καὶ στὰς ἐν τῷ συνήθει τόπῳ, λέγει" Πάντων τῶν ἁγίων μνημονεύσαντες, κ.τ.λ. 'O χορός. Κύριε, ἐλέησον. "0 διάκονος. Ὑπὲρ τῶν προσκομισθέντων. "0 διάκονος, Ὅπως ὁ φιλάνθρωπος. Ὁ διάκονος. Ὑπὲρ τοῦ ῥυσθῆναι. Ὁ ἱερεὺς ἐπεύχεται μυστικῶς" πάσαις κακώσεσι συνεχομένων χριστιαγῶν ἀδελ- φῶν ἡμῶν, καὶ ἔλέησον αὐτὼων ὡς ἀγαθὸς καὶ φιλάνθρωπος. Μνήσθητι, Kip, καὶ τῆς ἐμῆς ἀναξιότητος (as on p. 92, note c), καὶ μηδένα ἡμῶν καταισχύνῃς τῶν κυκλουμένων τὸ ἅγιόν σου θυσιαστήριον. (b) The movement of the priest. is not en- joined in H or R. (c) H and Β 'O δὲ διάκονος λαβὼν καιρὸν παρὰ τοῦ ἱερέως, καὶ ἐξελθών, καὶ στὰϊ ἐν τῷ συνήθει τόπῳ, λέγει" (d) This is repeated δὲ eacH invitation. a (ὦ (d) -" i7 LITURGY OF SAINT CHRYSOSTOM. 135 ELEVENTH CENTURY. Σοὶ παρακατατιθέμεθα τὴν. ζωὴν ἡμῶν ἅπασαν καὶ τὴν ἐλπίδα, Δέσποτα φιλάν- θρωπε, καὶ παρακαλοῦμέν. σε καὶ δεόμεθα καὶ ἱκετεύομεν Καταξίωσον ἡμᾶς μεταλα- ἣν σῶν ἐπουραμίων cov καὶ φρικτῶν μυσ- τηρίων ταύτης τῆς ἱερᾶς καὶ πνευματικῆς φραπέζης, μετὰ ᾿ καθαροῦ συνειδότος, εἰς ἄφεσιμ ἁμαρτιῶν, εἰς σνγχώρησιν. -πλημ- μελημάτων, εἰς Πνεύμανος ἁγίον κοινωνίαν, dis. βασιλείας οὐρανῶν κληρονομίαν, «μὴ εἰς κρίμα, 7) eis κατάκριμα. Ὁ διάκονος. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, K, T. À. es Τὴν ἡμέραν πᾶσαν τελείαν, KT. Ἄγγελον εἰρήνης, πιστὸν κιτιλ, Συγγνώμην καὶ ἄφεσιν, wT. Ta καλὰ καὶ συμφέροντα ταῖς ψυχαῖς, K.T.À. Tov ὑπόλοιπον χρόνον, Kr. ὁδηγόν, (1) The first two petitions were in B. BIXTEENTH Σοὶ παρακατατιθέμεθα, ut supra. [The εἰρηνικὰ are the same as above, the choir saying after the first Κύριε, ἐλέησον, after the succeeding five IIapac xov, Κύριε. The petition Χριστιανὰ τὰ τέλη is not offered. To the prayer Τὴν ἑνότητα. ..[86 response is Sot, Κύριε. ᾿Ἐκφώνως 6 ἱερεύς. Kai καταξίωσον.... Ὁ χορός. Πάτερ ἡμῶν. ᾿Εκφώνω: ὁ ἱερεύς. “Ort σοῦ ἐστὶν... (a) C ὁ ἱερεὺς ὑψοῖ τὰς χεῖρα: καὶ λέγει ἸΤάτερ. (P) H follows the older words, and omits the ^ Χριστιανὰ τὰ τέλη: τῆς d ἡμῶν, ἀνώδυνα, «κκιτ.λ. a Τὴν ora τῆς πίστεως kal τὴν κοι- γωμίαν τοῦ ἁγίου Πνεύματος. αἰτησάμενοι, ἑαυτούς, καὶ ἀλλήλους, καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Mg ee ᾿Εκφώνως. .. wwe fe . Καὶ καταξίωσον ἡμᾶς, Δέσποτα, pera παῤῥησίας ἀκατακρίτως τολμᾶν ἐπικαλεῖσ- θαι σέ, τὸν ἑπονράνιον Θεόν, Haripa καὶ λέγειν" | Ὁ rads. Πάτερ ἡμῶν δὲ ἐν Toic.. Ὁ ἱερεὺς ἐκφών. “Ore σοῦ ἐστὶν ἡ. Bact λεία, καὶ ἡ δύναμις, καὶ ἡ δόξα, τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίον Πνεύματος, νῦν καὶ ἀεί, καὶ εἰς τοῦς αἰῶνας τῶν αἰώνων. Εἰρήνη πᾶσιν. Ὁ διάκονος. Tas κεφαλὰς ἡμῶν τῷ Kv ρίῳ κλίνωμεν. Ὁ lepeys κλίνας ἐπεύχεται" (2) 1. 10 omits this. CENTURY. "0 χορός. ᾿Αμήν. Ὁ ἱερεύς. Elpyvy πᾶσιν. Ὃ χορός. Καὶ μετὰ τοῦ πνεύματός σου. Ὁ διάκονος. Τὰς es ὑμῶν τῷ Κυρίῳ κλίνατε. Dc f! d ᾿ Ὁ χορός. - xo, Κύριε. Κλιίνας γοῦν ὁ διάκονος μικρὸν τὴν κεφαλὴν καὶ ὁρῶν τὸν ἱερέα προσκυνοῦντα, προσκυνεῖ καὶ αὐτός. "0 ἱερεὺς κλιγόμενος ἐπεύχεται μυστικῶτ" next line. (c) H and R omit this. 8 L (b) ], (1) e (a) 136 LITURGY OF SAINT CHRYSOSTOM. ELEVENTH CENTURY. Ἐῤχαριστοῦμέν σοι, Βασιλεῦ aopare, ὁ τῇ ἀμετρήτῳ σον δυνάμει δημιουργήσας τὰ πάντα, καὶ τῷ πλήθει τοῦ ἐλέους σον ἐξ οὐκ ὄντων εἰς τὸ εἶναι τὰ πάντα παρα- γαγών. Αὐτός, Δέσποτα, οὐρανόθεν ἔπιδε ἐπὶ τοὺς κεκλικότας σοι τὰς ἑαυτῶν κεφαλάς" οὗ γὰρ ἔκλιναν σαρκὶ καὶ αἵματι, ἀλλὰ σοὶ τῷ φοβερῷ Θεῷ. προκείμενα πᾶσιν ἡμῖν εἰς ἀγαθὸν ἐξομά- , : ^ λισον, κατὰ τὴν ἑκάστον ἰδίαν χρείαν᾽ τοῖς ላ φ [4 ‘ Σὺ οὖν, Δέσποτα, τὰ πλέουσι σύμπλευσον' τοῖς ὁδοιποροῦσι , a ^ e a cuvodevoov’ τοὺς νοσοῦντας ἴασαι, ὁ ἰατρὸς τῶν ψυχῶν καὶ τῶν σωμάτων" ᾿Εκφώνως. Χάριτι, καὶ οἰκτιρμοῖς, καὶ φιλανθρωπίᾳ (1) This is found in the second liturgy of the Barberini codex. (2) 1. 10 adds ἡμῶν manu recentiori. τοῦ μονογενοῦς σου Yiov, μεθ᾽ οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ, καὶ ἀγαθῷ, καὶ ζωοποιῷ σον Πνεύματι, νῦν καὶ ἀεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὁ ἱερεύς κλίνας ἐπεύχεται" Πρόσχες, Κύριε Ἰησοῦ Χριστέ, ὁ Θεὸς ἡμῶν, ἐξ ἁγίου κατοι- κητηρίου σον, καὶ ἀπὸ θρόνου δόξης τῆς βασιλείας σου, καὶ ἐλθὲ εἰς τὸ ἁγιάσαι ἡμᾶς, 6 ἄνω τῷ Πατρὶ συγκαθεζόμενος, καὶ ὧδε ἡμῖν ἀόρατος συνών' καὶ καταξίωσον τῇ κραταιᾷ σου χειρί, μεταδοῦναι ἡμῖν τοῦ ἀχράντου σώματός σου καὶ τοῦ τιμίου αἵματος, καὶ δ᾽ ἡμῶν παντὶ τῷ λαῷ. Ὁ διάκονος. Πρόσχωμεν. Ὁ ἱερεύς, Τὰ Apia τοῖς driotc. (8) x. 10 ὁ ἱερεὺς ὑψῶν τὸν ἄρτον λέγει. Com- pare the Barberini codex above. SIXTEENTH CENTURY. Εὐχαριστοῦμέν σοι, Βασιλεῦ aopare, ut supra. Ὁ χορός. ᾿Αμήν. Ὁ ἱερεὺς ἐπεύχεται μυστικῶε" Πρόσχες, Κύριε Inroy...uf supra. Elra προσκυνεῖ ὁ ἱερεύς, καὶ o διάκονος ἐν ᾧ ἐστι τόπῳ, λέγοντες μυστικώς τρίς" Ὁ G«os ἱλάσθητί μοι τῷ ἁμαρτωλῷ. (a) The MS. C has here εἶτα οὕτως θυμιᾷ τὰ ἅγια, λέγων" “Ὑψώσω σε, ὁ Θεός μου, ὁ βασιλεύς μου, καὶ εὐλογήσω τὸ ὄνομά σου εἰς τὸν αἰῶνα τοῦ αἰῶνος. τρίς. “γὙψώθητι ἐπὶ τοὺς οὐρανούς, ὁ Θεός, καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα σου. τρίς. Thon the deacon cries πρόσχωμεν. Tho priest ὑψῶν τὸν ἄρτον λέγει" τὰ ἅγια τοῖς ἁγίοις. He proceeds Κύριε, ὁ τὸ πανάγιόν σον Πνεῦμα ἐν τῇ τρίτῃ ὥρᾳ τοῖς ἁγίοις σου μαθηταῖς καὶ ἀποστόλοις κατα- Kal ὁ λαὸς ὁμοίω:" πάντες μετὰ εὐλαβείας προσ- κυνοῦσι. Ὅταν δὲ ἴδῃ ὁ διάκονος τὸν ἱερέα ἐκτείνοντα ras χεῖρας, καὶ ἁπτόμενον τοῦ ἁγίου ἄρτου, πρὸς τὸ ποιῆσαι τὴν ἁγίαν ὕψωσιν, ἐκφωνεῖ" Πρόσχωμεν. Καὶ ὁ ἱερεύς. Τὰ aria τοῖς árioic. πέμψας, τοῦτο, ἀγαθέ, μὴ ἀντανέλῃς ἀφ᾽ ἡμῶν, ἀλλ᾽ ἐπάκουσον ἡμῶν δεομένων σοῦ. Kal λαβὼν τὸν ἄρτον, κλῶν αὐτὸν εἷς τρία, λέγει' Μελίζεται ὁ ἀμνὸς... (b) H, R omit thie. (c) R adds χορός. Els βοήθειαν πάντων τῶν εὐσεβῶν καὶ ὀρθοδόξων χριστιανῶν. | (d) H, B ὁ ἱερεὺς ὑψῶν τὸν ἅγιον ἄρτον ἐκφωνεῖ. (3) e te Sie (5» Cc» (<ያኽ 4{4«--» LITURGY OF SAINT CHRYSOSTOM. 137 ELEVENTH CENTURY. Ὁ διάκονοι. Πλήρωσον, δέσποτα. Kal λαβὼν ὁ ἱερεὺς ἐκ τοῦ ἄρτου μερίδα βάλλει εἰς τὸ ἅγιον ποτήριον λέγων" Πλήρωμα Πνεύματος ἁγίον. Ὁ διάκονος. ᾿Αμήν. (1) r. 10 omits all to the thanksgiving after reception, Εἶτα τῆς μεταλήψεως: τελεσθείσης. SIXTEENTH CENTURY. Ὁ χορός. Els ἅγιος, εἷς Κύριος Ἰησοῦς Xpuwrrós, εἷς δόξαν Θεοῦ Πατρός. ᾿Αμήν. Kal ψάλλει ὁ χορὸς τὸ κοινωνικὸν τῆς ἡμέρας 7 τοῦ ἁγίου. Kal ὁ διάκονος ζώννυται τὸ ὡράριον αὐτοῦ σταυ- ῥοειδῶς, καὶ στὰς ἐκ δεξιῶν τοῦ ἱερέως κρατοῦντος τὸν ἅγιον ἄρτον, λέγει" Μέλισον, δέσποτα, τὸν ἅγιον ἄρτον. Ὁ δὲ ἱερεὺς μελίζων αὐτὸν εἰς τέσσαρα, μετὰ προσοχῆς καὶ εὐλαβείας, λέγει" Μελίζεται, καὶ διαμερίζεται ὁ ᾿Αμνὸς τοῦ Θεοῦ, ὁ Yios τοῦ Πατρός, ὁ μελιζόμενος καὶ μὴ διαιρούμενος, ὁ πάντοτε ἐσθιόμενος καὶ μηδέποτε δαπανώμενος, ἀλλὰ τοὺς μετέ- Xorras ἁγιάζει. Tore λαμβάνει τὸ ὃν μέρος τοῦ ἁγίον ἄρτου καὶ ἐν τῇ χειρὶ ἔχει. | Kal 6 διάκονος δεικνύων σὺν τῷ ὡραρίῳ τὸ ἅγιον ποτήριον, λέγει" Πλήρωσον, δέσποτα, τὸ ἅγιον ποτήριον. (a) B omits this. (5) H, BR add καὶ εἰσέρχεται d» τῷ ἁγίῳ Bian. (c) H reads μερίζων. (d) H omits ὁ Υἱὸς τοῦ πατρός. (ce) H, B omit this direction. (f) H, B thus: .'O δὲ ἱερεὺς λαβὼν τὴν pu κειμένην μερίδα, ποιεῖ σὺν αὐτῇ σταυρὸν ἑπάνω τοῦ ἁγίου ποτηρίου, λέγων" Πλήρωμα πίστεως Πνεύματος ἁγίου. Kal οὕτως ἐμβάλλει εἰς τὸ ἅγιον ποτήριον. . P is somewhat similar. Ὁ δὲ ἱερεὺς λέγει" Πλήρωμα πίστεως Πνεύματος ἁγίου. Kal ποιεῖ διὰ σταυρὸν καὶ ἐμβάλλει els τὸ ἅγιον ποτήριον. Ὁ διάκονος. ᾿Αμήν. Kal δεχόμενος τὸ voy, λέγει πρὸς τὸν ἱερέα" Ευλόγησον, δέσποτα, τὴν ayiay ζέσιν ταύτην. Ὁ δὲ ἱερεὺς εὐλογεῖ, λέγων" Ἑυλογημένη ἢ ζέσις τῶν ἁγίων σου, πάν- τοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Kal ὁ διάκονος ἐκχέει σταυροειδῶς ἔνδον τοῦ ἁγίου ποτηρίου, λέγων" Ζέσις πίστεως, πλήρης Πνεύματος ἁγίον. ᾿Αμήν. Καὶ τοῦτο ποιεῖ ἐκ τρίτου. Kal ἀποτιθέμενος τὸ ζέον, ἵσταται μικρὸν ὄπισθεν. Ὁ δὲ ἱερεὺς λέγει" Πρόσελθε, διάκονε. Καὶ προσελθὼν ὁ διάκονος ποιεῖ μετάνοιαν ev\a- (9) H, BR τὸ Sop. (hk) H, R ἐκχέει τὸ ἀρκοῦν. (i) H, R omit the first clause. (k) H omits the next nineteen lines (R fol- lows the text). The MS. P has the words Ζέσις πίστεως Ivev- ματος aylov. Then, as he pours in the water, the priest proceeds καταβήσεται ὡς ὑετὸς ἐπὶ πόκον καὶ ὡς σταγών. The rite is not mentioned in C. In C after the division into three pieces (see note, p. 186), one piece is placed in the cup, and the deacon and priest use the words Πλήρωσον, δέσποτα, .. 18 (7) (λ) (ἢ (4) 138 LITURGY OF SAINT CHRYSOSTOM. ELEVENTH CENTURY. * * * . *. * SIXTEENTH CENTURY. Bus, αἰτῶν svyxwpnow. ὁ δὲ ἱερεὺς κρατῶν τὸν ἅγιον ἄρτον δίδωσι τῷ διακόνῳ' καὶ ἀσπασάμενος ὁ διάκονος τὴν μεταδιδοῦσαν αὐτῷ χεῖρα, λαμβάνει τὸν ἅγιον ἄρτον λέγων" πλήρωμα πίστεως... Then the priest μικρὸν ὑπο- κύψας εὔχεται οὕτως. Μεμολυσμένῃ γνχῇ “ ut in missa Basilii " (I have not found it there). The priest exclaims εὐλογητὸς ὁ Θεὸς ἡμῶν, and the people, rAnpwhyrw τὸ στόμα ἡμῶν τῆς alvécews σου, Κύριε, ὅπως ἂν ὑμνήσωμεν τὴν δόξαν σου" ὅτι ἠξίωσας ἡμᾶς μετέχειν τῶν ἁγίων σον μυστη- ple»: τήρησον ἡμᾶς ἐν τῷ σῷ ἁγιασμῷ ὅλην τὴν ἡμέραν μελετῶντας τὴν δικαιοσύνην σον. ᾿Αλ- ληλούϊα, The deacon passes on to the Ὀρθοὶ μεταλαβόντες, below, p. 142. P is also different. After the words '' He shall come down like the rain into ἃ fleece of wool" quoted above, the rite proceeds, εἶτα ποιεῖ μετάνοιαν (an inclination) τῷ διακόνῳ ὁ ἱερεὺς λέγων" ᾿Αδελφὲ καὶ συλλειτουργὲ σνγχώ- ρησόν μοι τῷ ἁμαρτωλῷ. Then taking one of the portions he holds it with his lowest two fin- gers, saying, ‘I, N., priest, receive, &c." Then he turns to the deacon and calls on him to draw nigh. The deacon says, εὐλόγησον δέσποτα, σνγχώρησόν μοι τῷ ἁμαρτωλῷ. The priest says, 'O Θεὸς συγχωρήσῃ σοι, and then takes a portion with threefingers and gives ittothe deacon with the words rà τίμιον kal πανάγιον σῶμα... μεταδί- δοται τῷ δεῖνι ἱεροδιακόνῳ. Then thoy κοινωνοῦσι τοῦ ζωοποιοῦ ἄρτου. Tho priest takes the cup and says, τὸ τίμιον kal πανάγιον σῶμα καὶ αἷμα καὶ τὰ ἑξῆς. αὶ πιὼν ἐκ τρίτον, κρατοῦντος τοῦ ἱερέως τὸ ποτήριον ἀσπάζεται ὁ διάκονος τὸν ἱερέα καὶ εὐθὺς συστέλλει ὃ διάκονος τὰ ἅγια, O δὲ ἱερεὺς λέγει τὴν εὐχήν, καὶ δοὺς τὸ ἅγιον ποτήριον τῷ διακόνῳ στρέφεται πρὸς δυσμάς. The deacon says μετὰ φόβον καὶ πίστεως with a gentle voice, and προσέλθετε in much stronger tones. The priest blesses the people, and when they have returned (to their places ?) he deposits the cup Μετάδος μοι, δέσποτα, τὸ τίμιον καὶ ἅγιον σῶμα τοῦ Kupiov καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Ὁ δὲ ἱερεὺς λέγει" on the table and censes with the word ᾿ϑψώθητι. The MS. is mutilated shortly below this. (a) The modern rite of Constantinople dif. fers very much from the above. According to Daniel and Hammond it proceeds after the words μικρὸν ὄπισθεν. Ὁ δὲ ἱερεὺς λαβὼν μίαν μερίδα τοῦ ἁγίου ἄρτου, λέγει" Τὸ τίμιον καὶ πανγάγιον σῶμα τοῦ Kuplov καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ μεταδί- δοταί μοι (τῷ Sein), ἱερεῖ, els ἄφεσίν μον ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον. Πιστεύω, Κύριε, καὶ ὁμολογῶ, ὅτι σὺ εἶ ὁ Χριστός, ὁ 'Tlós τοῦ Θεοῦ τοῦ ζώντος, ὁ ἐλθὼν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτος εἰμὶ ἐγώ. Ἔτι πιστεύω, ὅτι τοῦτο αὐτό ἐστι τὸ ἄχραντον σῶμά σου, καὶ τοῦτο αὐτό ἐστι τὸ τίμιον αἷμά σον. Δέομαι οὖν σον, ἔλέησόν με καὶ σνγχώρησόν 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 cov μυστηρίων, εἰς ἄφεσιν ἁμαρτιῶν, kal εἰς ζωὴν αἰώνιον. ᾿Αμήν. Kal, ToU δείπνου cov τοῦ μυστικοῦ σήμερον, ut supra, p. 139. Kal τελευταῖον τό, Μή μοι els κρίμα, ἣ εἰς κατάκριμα γένοιτο ἡ μετάληψις τῶν ἁγίων σου μυσ- τηρίων, Κύριε, ἀλλ᾽ εἰς ἴασιν ψυχῆς καὶ σώματος. Καὶ οὕτω μεταλαμβάνει τοῦ ἐν χερσὶ μετὰ φόβου καὶ πάσης ἀσφαλείας. Eira Aéyec Ὁ διάκονος, πρόσελθε. Kal προσελθὼν ὁ διάκονος, ποιεῖ μετάνοιαν εὖλα- Bos αἰτῶν συγχώρησιν' ὁ δὲ ἱερεὺς κρατῶν τὰν ἅγιον ἄρτον, δίδωσι τῷ διακόνῳ' καὶ ἀσπασάμενος ὁ διά. κονοξ τὴν μεταδιδοῦσαν αὐτῷ χεῖρα, λαμβάνει τὸν ἅγιον ἄρτον, λέγων" Μετάδος μοι, δέσποτα, τὸ τίμιον καὶ ἅγιον σῶμα (a) LITURGY OF SAINT CHRYSOSTOM. 139 ELEVENTH CENTURY. * * * . * v SIXTEENTH CENTURY. Μεταδίδωμί σοι τὸ τίμιον kai ἅγιον kai ἄχραντον σῶμα τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ eis ἄφεσιν ἁμαρτιῶν, εἰς ζωὴν αἰώνιον. Καὶ ἀπέρχεται ὄπισθεν τῆς ἱερᾶς τραπέζης κλίνας τὴν κεφαλήν, καὶ προσεύχεται ὡς ὁ ἱερεύς. Ὁμοίως δὲ ὁ ἱερεὺς λαμβάνει τὸν ἅγιον ἄρτον κλίνας τὴν κεφαλὴν ἔμπροσθεν τῆς ἁγίας τραπέζης καὶ εὔχεται ovrws* Πιστεύω, Κύριε, καὶ ὁμολογῶ ὅτι σὺ εἶ ὁ Χριστός, ὁ Ὑἱὸς τοῦ Θεοῦ τοῦ ζῶντος, ὁ ἐλθὼν eis τὸν κόσμον ἁμαρτωλοὺς σῶσαι ὧν πρῶτος ἐγώ εἰμι. τοῦ Kuplov καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Ὁ δὲ ἱερεὺς λέγει" Μεταδίδωμί σοι. (Τῷ δεῖν) ἱεροδιακόνῳ μεταδίδοται τὸ τίμιον, καὶ ἅγιον, καὶ ἄχραντον σῶμα τοῦ Kuplov καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, εἰς ἄφεσιν αὐτοῦ ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον. Καὶ ἀπέρχεται ὁ διάκονος ὄπισθεν τῆς ἱερᾶς τραπέζης, κλίνας τὴν κεφαλήν, καὶ προσεύχεται, ὡς ὁ ἱερεύς. Eira ἀναστὰς ὁ ἱερεύς, λαμβάνει ταῖς χερσὶν ἀμφοτέραις μετὰ καλύμματος τὸ ἅγιον ποτήριον, καὶ μεταλαμβάνει τρίτον ἐξ αὐτοῦ, καὶ οὕτω τά τε ἴδια χείλη, καὶ τοῦ ἱεροῦ ποτηρίου, τῷ ἐν χερσὶ καλύμ- ματι ἀποσπογγίσας, καλεῖ τὸν διάκονον, λέγων" Διάκονε, πρόσελθε. Kal ὁ διάκονος ἔρχεται, καὶ προσκυνεῖ drat, λόγων" ᾿Γδοὺ προσέρχομαι τῷ ἀθανάτῳ Βασιλεῖ" Kal τό, Πιστεύω, Κύριε, καὶ ὁμολογῶ, κ.τ.λ. ὅλον" Kal λέγει ὁ ἱερεύ:" Μεταλαμβάνει ὁ δοῦλος τοῦ Θεοῦ διάκονος (ὁ δεῖνα) τὸ τίμιον καὶ ἄγιον αἷμα τοῦ Kuplov καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, εἰς ἄφεσιν Καί Τοῦ δείπνον σον τοῦ μυστικοῦ σήμερον, Ὑἱὲ Θεοῦ, κοινωνόν με παράλαβε, οὐ μὴ γὰρ τοῖς ἐχθροῖς σον τὸ μυστήριον εἴπω. οὐ φίλημά σοι δώσω καθάπερ Ἰούδας, ἀλλ᾽ ὡς ὁ λῃστὴς ὁμολογῶ σοι. μνήσθητί μου, Κύριε, ἐν τῇ βασιλείᾳ σον. Καί" Κύριε, οὐκ εἰμὶ ἄξιος ἵνα ὑπὸ τὴν Bvrapay στέγην τῆς ψυχῆς μον εἰσέλθῃς, ἀλλ᾽ ὡς κατεδέξω ἐν σπηλαίῳ καὶ φάτνῃ ἀλόγων ἀνακλιθῆναι καὶ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, καὶ τὴν ὁμοίαν μοι πόρνην τὴν ἁμαρτωλὸν προσερχομένην σοι καταδεξάμε- vos, αὐτὸς καταξίωσον év τῇ φάτνῃ τῆς αὐτοῦ ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον. Μεταλαβόντος δὲ τοῦ διακόνον, λέγει ὁ ἱερεύς" Τοῦτο ἥψατο τῶν χειλέων σον, καὶ ἀφελεῖ τὰς ἀνομίας cov, καὶ τὰς ἁμαρτίας σου περικαθαριεῖ. Τότε λαβὼν τὸν ἅγιον δίσκον ὁ διάκονος, ἐπάνω τοῦ ἁγίου ποτηρίου, ἀποσπογγίζει τῷ ἁγίῳ σπόγγῳ πάνυ καλῶ:, καὶ μετὰ προσοχῆς καὶ εὐλαβείας σκε- πάζει τὸ ἅγιον ποτήριον τῷ καλύμματι, ὁμοίως καὶ ἐπὶ τὸν ἅγιον δίσκον ἀνατίθησι τὸν ἀστέρα καὶ τὰ καλύμματα. Εἴτα ἐπιλέγει τὴν τῆς εὐχαριστίας εὐχὴν ὁ ἱερεύς" Εὐχαριστοῦμέν σοι, Δέσποτα, ut supra. Then follows the invitation to the people to draw nigh, which in the edition of Ducas pre- cedes the prayer of thanksgiving for the recep- tion, thus: Kal οὕτως ἀνοίγουσι τὴν θύραν τοῦ ἁγίου βήματος, καὶ ὁ διάκονος, ut infra, p. 141. B resembles more nearly the edition of Ducas, save that the Priest says [τῷ δεῖνι] lepo- διακόνῳ μεταδίδοται τὸ τίμιον, x.T.À. And then of himself, Τὸ τίμιον kal τανάγιον σῶμα μεταδίδοταί μοι (τῷ δεῖνι) ἱερεῖ, εἰς ἄφεσίν μον ἁμαρτιῶν, k.T.À. 18---2 (a) 140 LITURGY OF SAINT CHRYSOSTOM. ELEVENTH CENTURY. . bd . * * * BIXTEENTH CENTURY. dÀóyov pov ψυχῆς, καὶ ἐν τῷ ἐσπιλωμένῳ μον σώματι εἰσελθεῖν τοῦ νεκροῦ καὶ λεπροῦ. Καὶ ὡς οὐκ ἐβδελύξω τὸ στόμα τὸ ῥυπαρὸν τῆς πόρνης καταφιλούσης τοὺς ἀχράντους σον πόδας, οὕτω, Δέσποτα Θεέ μου, μὴ βδελύξῃς καὶ ἐμὲ τὸν ἁμαρτωλόν, ἀλλ᾽ ὡς ἀγαθὸς καὶ φιλάνθρωπος, afiwoov με κοινω- νὸν γενέσθαι τοῦ παναγίον σώματος καὶ αἵματός σου. 'O Θεὸς ἡμῶν, ἄνες, ἄφες, συγχώρησόν μοι τὰ παραπτώματα, ὅσα σοι ἥμαρτον εἴτε ἐν γνώσει εἴτε ἐν ἀγνοίᾳ, etre ἐν λόγῳ εἴτε ἐν ἔργῳ ἔπραξα, πάντα μοι συγχώρησον ὡς ἀγαθὸς καὶ φιλάνθρωπος" ταῖς πρεσβείαις τῆς παναχράντον σου καὶ ἀειπαρθένου μητρός, ἀκατάκριτόν με διατήρησον δέξασθαι τὸ τίμιον καὶ ἄχραντον σῶμά σον εἰς ἴασιν ψυχῆς καὶ σώματος. ὅτι σοῦ ἐστὶν ἡ βασι- λεία καὶ ἡ δύναμις καὶ ἡ δόξα, τοῦ Tarpos, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Καὶ οὕτω μεταλαμβάνουσι τὸν ἅγιον ἄρτον, ὁμοίως καὶ τὸ ἅγιον moror. Kal μεταλαμβάνει πρότερον μὲν ὁ ἱερεὺς τρία ῥοφήματα, ἐν μιᾷ ὑποκλίσει" καὶ ἐν μὲν τῷ πρώτῳ ῥοφήματι λέγει" Eis τὸ ὄνομα τοῦ Πατρός. "Ey δὲ τῷ δευτέρφ' Καὶ τοῦ Ὑἱοῦ" "Ey δὲ τῷ τρίτῳφ' Καὶ τοῦ ἁγίου Πνεύματος. (a) R interposes here, Καὶ τελευταῖον τό" Μή μοι εἰς κρίμα ἣ οἷς κατάκριμα γένοιτο ἡ μετάληψις τῶν ἁγίων cov μυστηρίων, Κύριε, ἀλλ᾽ εἰς ἴασιν yuxys καὶ σώματος. Kal οὕτω μεταλαμβάνουσι Kal μετὰ τὴν μετάληψιν σπογγίζει τῷ καλύμ- ματι τὸ ἅγιον ποτήριον καὶ τὰ ἑαυτοῦ χείλη ἐπι- δεξίως ἅμα καὶ εὐλαβῶς, λέγων" Τοῦτο ἥψατο τῶν χειλέων μου, καὶ ἀφελεῖ τὰς ἀνομίας μου, καὶ τὰς ἁμαρτίας μου περι- καθαριεῖ, πάντοτε, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ἑρατῶν δὲ τὸ ἅγιον ποτήριον καλεῖ τὸν διάκονον, λέγων" Διάκονε, πρόσελθε. Καὶ ὁ διάκονος ἔρχεται, καὶ προσκυνεῖ ἅπαξ, λέγων" "Sob προσέρχομαι τῷ ἀθανάτῳ Βασιλεῖ. Καὶ τό, Πιστεύω, Κύριε, καὶ ὁμολογῶ, κιτιλι Ὅλον. — Kal λέγει ὁ ἱερεύς" Μεταλαμβάνεις ὁ δοῦλος τοῦ Θεοῦ διάκο- vos (ὁ 3eivos) τὸ τίμιον καὶ ἅγιον σῶμα καὶ αἷμα τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, εἰς ἄφεσιν τῶν ἁμαρτιῶν σον καὶ eis ζωὴν αἰώνιον. Μεταλαβόντος δὲ τοῦ διακόνου, λέγει ὁ lepeós* Τοῦτο ἥψατο τῶν χειλέων σου, καὶ ἀφελεῖ τὰς ἀνομίας σου, καὶ τὰς ἁμαρτίας σον περι- καθαριεῖ. ws καὶ δι᾽ ἑαυτοῦ εἶπεν. Τότε λαβὼν τὸν ἅγιον δίσκον ὁ διάκονος, ἐπάγω τοῦ ἁγίου ποτηρίου, ἀτοσπογγίζει τῷ ἁγίῳ σπόγγῳ wayy καλῶς, καὶ μετὰ προσοχῆς καὶ εὐλαβείας τοῦ ἐν χερσὶ μετὰ φόβον καὶ πάσης ἀσφαλείας. εἶτα ἀναστὰς λαμβάνει as in Hammond's oopy, to the prayer of thanksgiving Εὐχαριστοῦμέν σοι | ef’. 5 142 LITURGY OF SAINT CHRYSOSTOM. ELEVENTH CENTURY. Kal στραφέντες ἀπὸ τῆς προθέσεως ὅ τε διάκο- vos καὶ ὁ ἱερεύτ' λέγει ὁ διάκονοτ' ᾿Ορθοὶ μεταλαβόντες τῶν θείων, ἁγίων, ἀχράντων, ἀθανάτων, ἐπουρανίων, καὶ ζωο- ποιών, φρικτῶν τοῦ Χριστοῦ μυστηρίων, ἀξίως εὐχαριστήσωμεν τῷ Κυρίῳ. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, x.r.À. Τὴν ἡμέραν πᾶσαν τελείαν, ἁγίαν, εἰρηνικήν, καὶ ἀναμάρτητον, x.T.À. ᾿Εκφώνησις. Ὅτι σὺ εἶ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρί, καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. Ὁ διάκονος, Ἔν εἰρήνῃ προέλθωμεν. Τοῦ Κυρίον δεηθώμεν. Εὐχὴ ὀπισθάμβωνος, ἐκφωνουμένη. Ὁ εὐλογῶν τοὺς εὐλογοῦντάς σε, Κύριε, καὶ ἁγιάζων τοὺς ἐπὶ σοὶ πεποιθότας, σῶσον τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρο- γομίαν cov' τὸ πλήρωμα τῆς ἐκκλησίας σον φύλαξον: ἁγίασον τοὺς ἀγαπῶντας τὴν εὐπρέπειαν τοῦ οἴκου Gov’ σὺ αὐτοὺς ἀντιδόξασον τῇ θεϊκῇ σου δυνάμει, καὶ μὴ ἐγκαταλίπῃς ἡμᾶς τοὺς ἐλπίζοντας ἐπὶ σέ' εἰρήνην τῷ κόσμῳ σου δώρησαι, ταῖς ἐκκλη- σίαις σον, τοῖς ἱερεῦσι, τοῖς βασιλεῦσιν ἡμῶν, τῷ στρατῷ, καὶ παντὶ τῷ λαῷ σον" ὅτι πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέ- λειον ἄνωθέν ἐστι, καταβαῖνον ἐκ σοῦ τοῦ Πατρὸς τῶν bray" καὶ σοὶ τὴν δόξαν, καὶ εὐχαριστίαν, καὶ προσκύνησιν ἀναπέμπομεν, (1) 8o Barberini codex. SIXTEENTH CENTURY. "0 διάκονος, ἐν τῷ συνήθει τόπῳ rds, λέγει" "OpÓoi μεταλαβόντες, ut supra. Ὁ χορός. Κύριε, ἐλέησον. Ὁ διάκονος. ᾿Αντιλαβοῦ, σῶσον. Ὁ χορός. Κύριε, ἐλέησον. Ὁ διάκονος. Τὴν ἡμέραν πᾶσαν. Ὁ χορός. Sol, Κύριε. ᾿Εκφώνω: ὁ lepets' Ὅτι σὺ εἶ ὁ ἁγιασμός, ut supra. Ὁ xopós. ᾿Αμήν. (a) H assigns these words to the priest: the next line to the deacon. (b) R adds d χορός. Κύριε ἐλέησον, δέσποτα εὐλόγησον. (c) M. ταύτης δὲ εὐχῆς λεγομένης ἵσταται ὁ διάκονος ἔμπροσθεν τῶν ἁγίων θυρῶν, καὶ κρατῶν τὸ ὡράριον αὑτοῦ, ὡς πολλάκις εἴρηται, τὴν κεφαλὴν ὑποκλίνει μέχρι συμπληρώσεως τῆς εὐχῆς. Ὁ &áxoros. "Ev εἰρήνῃ προέλθωμεν. Kal αὖϑι.. Τοῦ Κυρίου δεηθώμεν. EX} ὀπισθάμβωνος ἐκφωνουμένη παρὰ τοῦ ἱερέως ἔξω τοῦ βήματος. Ὃ εὐλογῶν τοὺς εὐλογοῦντας, ut supra. Ὁ χορός. Aung. Kal ὁ χορὸς ψάλλει τρὶς τὸ Ety τὸ ὄνομα Κυρίου εὐλογημένον ἀπὸ τοῦ νῦν καὶ ws τοῦ αἰῶνος. Kai τὸν yaMuóv EvAoyyow τὸν Κύριον, ἣ τοῦ ἁγίον τῆς ἡμέρας. (d) R, H omit this and read Ταύτης δὲ τελε- σθείσης, ὁ μὲν ἱερεὺς εἰσέρχεται διὰ τῶν ἁγίων θυρῶν, καὶ ἀπελθὼν ἐν τῇ προθέσει λέγει τὴν παροῦσαν εὐχήν. (e) O interposes καὶ ὁ ἱερεὺς σφραγίσας αὐτοὺς λέγει" Εὐλογημένοι ὑμεῖς τῷ Κυρίῳ τῇ αὐτοῦ θείᾳ χάριτι, πάντοτε K.7,N, (α) (ὃ (4) 144 LITURGY OF SAINT CHRYSOSTOM. SIXTEENTH CENTURY. ἕν TQ ἁγίῳ ποτηρίῳ, τροσοχῶς καὶ εὐλαβῶς. καὶ ἀποπλύνει τὸ ἅγιον ποτήριον τρίς, καὶ ὁρᾷ μὴ μείνῃ τὸ λεγόμενον μαργαρίτης. τότε λέγει" Νῦν ἀπολύεις τὸν δοῦλόν σον, Δέσποτα, ὅλον. Kal συστέλλει τὰ ἅγια, τὸ ποτήριον, τὸν δίσκον, μετὰ τῶν καλυμμάτων κατὰ τὸ ἔθος. εἰ δ' ἔστι διάκονος, ὁ αὐτὸς ποιεῖ. ὁ δὲ ἱερεὺς ἀπέρχεται ἐν τῷ σκενοφυλακίῳ καὶ ἐκδύει ἑαυτόν, λέγων τρίς, τό, “Aytos ὁ Θεός, ἅγιος ἰσχυρός, K. T.À. τό, Παναγία Τριάς, «Tr. Καὶ τό, Πάτερ ἡμῶν. Εἴτα λέγει τὸ ἀπολυτίκιον τοῦ ΣΧρυσοστόμου" Ἢ τοῦ στόματός σου καθάπερ πυρσὸς ἐκλάμψασα χάρις τὴν οἰκουμένην ἐφώτισεν, ἀφιλαργυρίας τῷ κόσμῳ θησαυροὺς ἐναπέ- θετο, τὸ ὕψος ἡμῖν τῆς ταπεινοφροσύνης ὑπέδειξεν" ἀλλὰ σοῖς λόγοις παιδεύων, πάτερ "Iwan Χρυσύστομε, πρέσβενε Χριστῷ τῷ Θεῷ, σωθῆναι τὰς ψνχὰς ἡμῶν. Μετέπειτα τὸ κοντάκιον, "Ex τῶν οὐρανῶν ἐδέξω τὴν θείαν χάριν, καὶ διὰ τῶν σῶν χειλέων πάντας ἐκδιδάσκεις προσκυνεῖν ἐν Τριάδι τὸν ἕνα Θεόν, ᾿Ιωάννη (a) M τρὶς τῷ οἴνῳ καὶ τῷ ὕδατι καὶ ὁρᾷ. (b) H omits this rubric. (c) H reads τῷ Λόγῳ Χριστῷ. (d) H. thus concludes. Καὶ rà κοντάκιον γῇς ἡμέρας. Kal woe? ἀπόλυσιν. Kal προσ- κυνήσαξ καὶ εὐχαριστήσας τῷ Θεῷ ἐπὶ πᾶσιν, ἐξέρ- χεται. R after the τρισάγιον, see note, p. 143, con- cludes thus, Kal τὰ λοιπά. ᾿Απολυτίκιον. Kal κοντάκιον τῆς ἡμέρας᾽ ἔπειτα τὸ Tporapeoy τοῦ Χρυσοστόμου. Ἢ τοῦ στόματός σον. Κύριε, ἐλέησον. ιβ΄. Δόξα.. καὶ νῦν... Τὴν τιμιωτέραν... Kal ποιεῖ ἀτόλυσιν. Καὶ προσκυνήσας καὶ εὖχα- ριστήσας τῷ Θεῷ ἐπὶ πᾶσιν, ἐξέρχεται. Χρυσόστομε, παμμακάριστε, ὅσιε' ἐπαξίως εὐφημοῦμέν σε, ὑπάρχεις γὰρ x ἧς, ὡς τὰ θεῖα σαφῶν. Ἢ λέγει τῆς ἡμέρας ἣ τὸ ἀναστάσιμον el ἔστι κυριακή, Kal τὴν ἀπόλυσιν ὡς ἔθος μυ- TNS, Tore ἐξέρχεται els τὰς θύρας τοῦ ἁγίου βήματος ἐνδεδυμένος τὸ ἱμάτιον αὐτοῦ τὸ ἱερατικόν, καὶ προσκυνεῖ λέγων τὸ Ὁ Θεός, ἱἰλάσθητί μον. Kal ἐπιστρέφων πρὸς τὸν λαόν, εὐλογεῖ, λέγων ἐκφώνω:" Φυλάξαι Κύριος ὁ Θεὸς πάντας ὑμᾶς τῇ αὐτοῦ χάριτι καὶ φιλανθρωπίᾳ, πάντοτε νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἱώνων. Ὁ δὲ λαός, κλίνοντες rds κεφαλὰς πάντες, λέγουσι τὸ A’ εὐχῶν τῶν ἁγίων πατέρων [ἡμῶν, Κύριε Ἰησοῦ Χριστέ, ὁ Θεὸς ἡμῶν, ἐλέησον ἡμᾶς. Atv]. Kal ἀπέρχονται ἐν εἰρήνῃ σὺν Θεῷ ἁγίῳ. Τέλος τῆς 6elac iepovpriac τοῦ Xpyco- CTOMOY. (e) In Goar the final words of the people are these, τὸν εὐλογοῦντα kal ἁγιάζοντα ἡμᾶς, Κύριε, φύλαττε εἰς ἔτη πολλά. The Roman edition of 1873 then gives the prayers of dismissal for the various festivals. For example, that for the Nativity is this : Ὃ ἐν σπηλαίῳ γεννηθεὶς καὶ ἐν φάτνῃ ἀνακλιθεὶς διὰ τὴν ἡμῶν σωτηρίαν Χριστός, ὁ ἀληθινὸβ Θεὸς ἡμῶν, ταῖς πρεσβείαις THs παγναχρώτον καὶ παναμώ- μου ἁγίας αὐτοῦ μητρός, τῶν ἁγίων ἐνδόξων, warev- φήμων θεοκηρύκων καὶ πνευματοφόρων ᾿Αποστό- λων, καὶ πάντων τῶν ἁγίων, ἐλεήσαι καὶ σώσαι ἡμᾶς ὡς ἀγαθὸς καὶ φιλάνθρωπος. The prefatory words being adapted for each festival. 146 LITURGY OF SAINT CHRYSOSTOM. For Wednesday. ‘‘Deus, exaudi orationem meam," Psalmus. ‘ Deus, in nomine tuo salvum me fac.” For Thursday. "''Auxilium meum a Domino qui fecit caelum et terram." Psalmus. ‘ Levavi oculos meos ad montem." For Friday. *Deus, susceptor meus es: misericordia tua praeveniet me." Psalmus, ‘‘Erue me de inimicis meis, Deus meus.” For Saturday. The same as for the Sunday. Then follow the cry Sophia, the reading of the Epistle, the Alleluia, and “ Domine, " benedio evangelium." *' Deus per intercessionem sancti Apostoli et Evangelistae det verbum tibi evangelizandi .* virtute multa: Bex virtutum dilecte, semper nunc et in saecula saeculorum." The reading of the Gospel follows, all standing (as above, p. 117). This is followed by the prayers marked L on pp. 118, 119 with the addition of one for ‘this holy house" and of another for the Emperors; then come the petitions for the Catechumens (p. 119). Then they are dismissed (p. 120). The rubric μετὰ τὸ ἁπλωθῆναε 76 εἰλητόν (p. 120) is rendered * ubi haeo dicta sunt et diaconus explicat corporale, et sacerdos hanc dicit orationem eorporalis": and the second εὐχὴ πιστῶν (p. 121) follows. The Cherubic Hymn is given at length, with these directions as to the procession; The archdeacon carries the censer and the sacred peplus, the deacons patens with the sacred loaves: other deacons follow with chalices. The loaves are placed on the holy table in the form of a cross, and the peplus placed over them. The arcbpresbyter says ''Orate "pro me sacerdotes sancti”; and they reply “Spiritus sanctus" as on p. 126. The order now differs entirely from that of the Greek copies. For the prayers of the three antiphons (see pp. 111, 112, 118) and the short preces are introduced, with the addition of the following between the Second and third prayers; ** Post haeo dicunt leotores : * Bonum est confiteri Domino et psallere nomini tuo, Altissime. Intercessionibus Dei " genetricis, Salvator, salva nos. Ad annuntiandum mane misericordiam tuam et veritatem “‘tuam per noctem. Intercessionibus Dei genetricis, salva nos. Quoniam rectus Dominus * Deus noster, et non est iniquitas in eo. Intercessionibus Dei genetricis, salva nos. '" Gloria Patri et Filio et Spiritui Sancto, nunc et semper et in saecula saeculorum, Amen. “ὁ Intercessionibus Dei genetricis, Salvator, salva nos." This is followed by our ninety-third psalm, the verses of which are interrupted with the ejaculations *'Interpellationibus sanctorum tuorum, salva nos, Domine." After the prayer of the third antiphon we have the following; "Iterum cantatur a lectoribus. Unigenitus Filius” i.e. the ὁ μονογενὴς υἱός, found in some copies of the Liturgy of S. Mark. (See the note p. 12. Then, after the deacon has received the gospel and they stand before the ‘‘altar,” verses of our ninety-fifth pealm are sung. These are interrupted by the response ‘‘Salvos fao nos, Fili Dei; qui resur- ‘‘rexisti a mortuis, tibi concinimus. Alleluia.” The prayer of the introit follows (seo above, p. 114), ‘‘ Benedic, Domine, introitum. * Benedictus introitus sanctorum tuorum," and the deacon adds, **Sophia, Stantes sint pedes * nostri” (p. 114). The readers sing, ''Venite adoremus et procidamus Christo. Salvos nos fao, Fili Dei, *'qui de Virgine natus es, concinentes tibi, Alleluia." The Gospel is placed upon the altar, and whilst the priest stands near the doors of the chanccl, the readers say the ‘‘absolutorium, quod Graece dicitur apolyticion.” TRANSLATION BY LEO THUSCUS. 147 This varies from day to day. That for Sunday is ‘‘Lapide signato a Judaeis, militibus- « quo custodientibus immaculatum corpus tuum, surrexisti tertia die Salvator, tribuens '" mundo vitam. Ideo virtutes caelorum clamabant ad te, vitae Dator, Gloria resurrectioni **£use: Gloria regno tuo: Gloria dispensationi tuae, O sole clemens"; this is followed by an apostrophe to the Virgin, ‘‘Gabriele dicente tibi virgo, Ave, cum voce incarnatus est " omnium Deus in te sacrosancta arca, ut dixit justus David: Ostensa es latior caelis, quae ‘‘tuum creatorem portasti: Gloria ei qui habitavit in te: Gloria ei qui exivit de te: “Gloria ei qui per tuum partum nos liberavit." On Tuesday an appeal was made to Michael and to John the Baptist: on Wednesday to our Lord Himself: on Thursday to the Apostles and Saint Nicolaus; an apostrophe to the Virgin, differing each day, followed. The translation then gives two or three contacia. That for the Epiphany is; ‘‘ Dluxisti "hodie orbi, et lumen tuum Domine super nos signatum est in agnitione, laudantes te; * venisti, illuxisti, Lux inaccessibilis." Then the readers sing the ἅγιος ὁ Θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος, and whilst they are singing it the priest says sedatissima voce the prayer of the τρισάγιον, "Deus sanctus," as on p. 115. Then, before the doors of the Chancel, οὐδεὶς ἄξιος (p. 122), and the more recent prayer, πληρώσωμεν, and the other petitions (pp. 125, 126). Then follows ** Oratio post sacramentorum “4 oblationem depositionemque in sancto altari"; i.e. the Κύριε, ὁ Θεός, ὁ παντοκράτωρ of p. 125. The priest and the others kiss first the altar and then each other. And then come the cry, rds θύρας, τὰς θύρας, and the Creed. ‘‘ Misericordiam pacis: sacrificium laudis." They remove the peplus entirely, saying ἅγιος ὁ Θεός again. Then the service proceeds, as on page 127, ἄνω σχῶμεν τὰς καρδίας, &oc. The words κλινόμενος ἐπεύχεται are translated “ pronus orat." The Latin is a simple translation of the Greek (pp. 128—131) until we come to the commemoration of the Virgin, which is followed up immediately thus, ‘et pro universorum cogitationibus ut * Domino placeant, exoremus,” a sentiment not found in the Greek. And the mention of the Baptist &c. follows. First among the living are ‘our patriarch Nicolaus, Eleutherus of Alexandria, Cyril "of Antioch, Leontius of Jerusalem.” The Emperor is Alexius the Great and “ Porpbyro- * genitus." (This fixes the date.) Then there is a prayer for the deliverance of our brethren in captivity, and the service proceeds as in the early copies until we come to the words πλήρωσον, δέσποτα, on p. 137. We are told that the priest divides the portio sancta into four pieces and places one in the cup saying, πλήρωμα Πνεύματος dylov. This is done also with a second cup, if there is one. The deacons receive from the subdeacon some boiling water and pour in ‘‘quantum ει sufficit. '' The reception followed. If other priests were present, they seem to have passed the paten and the chalice on to each other. Then the deacons receive in like manner. After this the prayer εὐχαριστοῦμέν σοι is said (p. 141). The deacon calls to the people μετὰ φόβον Θεοῦ προσέλθετε (p. 141) and the people communicate. They sing or say; “ Repleatur os meum laude, ut cantemus tibi gloriam tuam: quoniam "fecisti nos dignos sanctorum tuorum mysteriorum, in tua sanctitudine serva nos Deus, "iota die meditantes justitiam tuam," &o. Then ''Stantes qui communicavimus dominica, "immaculata, immortalia, caelestia mysteria, agamus gratias Domino." And the rest as in Lady Burdett-Coutts' M8. 19—2 148 LITURGY OF SAINT CHRYSOSTOM. BRITISH MUSEUM MANUSCRIPT : ADDL. 18070. Bince the above pages were in type, I have discovered that the British Museum MS. Add. 18070—which is described in the Catalogue as containing ‘‘ Orationes ex ordine pro *offücio missae celebrando secundum Liturgiam 8. Chrysostomi desumptae"—is really a liturgical roll containing a very large portion of the liturgy as it was used in its simpler form, in the eleventh century. Mr Thompson informs me that he does not think the roll is earlier than the end of the thirteenth century. If so, the simpler liturgy must have con- tinned in use, in some place within the Greek Patriarchate, until that date. For ἃ description of the roll I must refer to the Introductory Chapter IL. contenting myself here with giving its salient features. The fragment commences with the prayer of the third antiphon 'O rds κοιγὰς ταύτας (p. 118). It omits the calls of the deacon exhibited in the upper parts of pages 113, 114, 115. It omits also the prayer ἔλλαμψον p. 117, passing on, after the direction xal μετὰ τὴν TOU εὐαγγελίου συμπλήρωσιν, λέγει ὁ διάκονος, Εἴπωμεν πάντες, a8 on p. 118, to the prayer of the ἐκτενῆ, with an invitation from the deacon for a prayer for the Emperors. After this the liturgy proceeds 88 in the second column of p. 119, and on pp. 120, 121 (the cry Σοφία is added in the margin), 122, 123 (xal προσδεχόμενος is added in the margin). Then comes the εὐχὴ προσκομιδῆς, the words of the deacon being constantly omitted, save that we have πλιροσομὲν τὴν 8, in the margin (see p. 125), and the call ἀγαπήσωμεν ἀλλήλους in the text (as on p. 127). The rubric as to the Creed is as follows; xal μετὰ τὸ ἅγιον σύμβολον ὁ διάκονος Στῶμεν καλῶς. Αἱ the commencement of the ἄξιον xal δίκαιον we turn to the other side of the roll. The liturgy then proceeds as in Lady Burdett-Coutts’ MSS. (see pages 128, 129, &o.). After the word Μεταβαλὼν (p. 181) the deacon cries ᾿Αμὴν twice. No names are men- tioned by which the date of the service can be discovered (p. 182). The Archbishop ia prayed for (p. 183). The εἰρηνικὰ of page 195 are omitted. After the words τὰ ἅγια τοῖς ἁγίοις we have ὁ Aads, els ἅγιος, The roll then proceeds at once, as in Lady Burdett-Coutts’ 1. 10 (see p. 187), to the rubric εἶτα τῆς μεταλήψεως (p. 141), and to the prayer εὐχαριστοῦμεν, after which we come immediately to the εὐχὴ ὀπισθάμβωνος, ὁ εὐλογῶν, the roll failing after & few words. The use of the boiling water had not been introduced when this roll was penned. On the whole it bears an interesting resemblance to B-C 1. 10, and the two MAB, corroborate each other. LITURGY OF SAINT BASIL. LITURGY OF SAINT BASIL. [in printing the Liturgy of Saint Basil I have adopted the plan which I followed in the Liturgy of Saint Chrysostom. The upper part of the page represents the text as given in Lady Burdett-Coutts’ MS. 1r. 42 with collations from 1. 10 of the same collection. The lower part gives the Liturgy as it was published by Demetrius Ducas in the year 1526. But I have not thought it requisite to print at length prayers which have already been exhibited, once or more frequently, on earlier pages of my collection. It will be seen that the rubrics in the edition of Ducas refer constantly to the corresponding rubrics in the Liturgy of Saint Chrysostom, and so too we find it in the edition of Morel (Paris 1560): the same too may be noted, though perhaps less frequently, in the text published by Goar. In regard to MS8., C again denotes the copy described by Goar as in use in the Greek churches in Italy and Sicily; it belonged to the monastery of Crypto-Ferrata, and was called by him '*Oryptoferratense Falasce.” He used too a liturgical roll (which had lost a little &t the commencement) of the date 1041 of which & short notice will be found in my Introductory Chapter on MSS. This I have noted as G1. I have used somewhat cursorily the fragments of three similar rolls which are stored in the British Museum : one of these furnished the text above (pages 81—84) where the Barberini MS. failed. As to these BM 1 denotes the above Add. MS. 22749. B M 2 and B M 8 respectively Add. MSS. 27568 and 27564. Here too I used, in the first instance, a Latin copy published by Morel “Ex vetustis codicibus Latinae translationis descripta": but before it was too late I found that Goar had discovered the Greek original of this, in a copy which he designated as ‘‘ ΜΗ. Isidori Pyromeli Smyrnaei Monasterii Sancti Iohannis in insula Patmi Diaconi" Goar was ignorant of this connexion with Morel: it was ἃ cause of joy to him that this Greek copy resembled the Latin published by De la Bigne. I designate this as G 2, The letter R as before denotes the Roman Euchology of 1878, and H the copy printed by Mr Hammond. It wil be found that this Liturgy has been interpolated in recent times less than the Liturgy of Saint Chrysostom, Of course this might have been expected, consideration being paid to the limited number of days on which it is now used. The small figures between brackets [76] refer to the page above where the corresponding passage in the Barberini codex (B) may be found.) τς (1) (a) (δ) 152 LITURGY OF SAINT BASIL. ELEVENTH Ὁ διάκονος. Ἑυλόγησον, δέσποτα. Ο ἱερεύς. Ἑὐλογημένη ἢ βασιλεία τοῦ Πατρός, .....«τῶν αἰώνων. Ὁ διάκονος. Ἔν εἰρήνῃ τοῦ Κυρίου δεηθώ- μεν. Ὑπὲρ τῆς ἄνωθεν εἰρήνης. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος. Ὑπὲρ τοῦ ἁγίου οἴκου τούτον. Ὑπὲρ τοῦ ἐπισκόπον ἡμῶν. Ὑπὲρ τῆς ἁγίας μονῆς ταύτης. (1) These three lines are omitted in G 1 and O. Allthirteen are omitted in G 2. (9) 1. 10 ὑπὲρ τοῦ ἀρχιεπισκόπου ἡμῶν. Then Ὑπὲρ τῶν εὐσεβεστάτων kal θεοφυλάκτων βασιλέων ἡμῶν, παντὸς τοῦ waእarlov. Ὑπὲρ τοῦ συμτο- λεμῆσαι καὶ ὑποτάξαι ὑπὸ τοὺς πόδας αὐτῶν πάντα ἐχθρόν. 0 has the same. SIXTEENTH ᾿Εκφώνω:. “Ore ἡγίασται...τῶν αἰώνων. ᾿Αμήν. Ta αὐτὰ τῇ λειτουργίᾳ τοῦ Χρυσοστόμονυ λέγεται, Ἑάἀνταῦθα παρά re τοῦ ἱερέως καὶ τοῦ διακόνου. Ὃ ἱερεὺς ἐκφώνω:ς. Εὐλογημένη ἡ βασιλεία ΜΝ τῶν αἰώνων. Ὁ χορός. ᾿Αμήν. Τὰ εἰρηνικὰ καὶ αἱ ἀποκρίσεις ὡς καὶ ἐν τῇ λειτουργίᾳ τοῦ Χρυσοστόμον. Ὃ διάκονος. Ἔν εἰρήνῃ τοῦ Κυρίον δεη- θώμεν. Ὑπὲρ τῆς ἄνωθεν εἰρήνης. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος. Ὑπὲρ τοῦ ἁγίου οἴκου τούτου. Ὑπὲρ τοῦ ἀρχιεπισκόπου. Ὑπὲρ τῶν εὐσεβεστάτων καὶ θεοφυλά. (2) Goar omits this. For the additions in. serted here between the years 1200 and 1500 see the Liturgy of 8. Chrysostom as above, pp. 106—110. CENTURY. Ὑπὲρ εὐκρασίας ἀέρων. Ὑπὲρ πλεόντων, ὁδοιπορούντων. Ὑπὲρ τοῦ ῥυσθῆναι yas. BOX ἀντιφώνου a’. Κύριε, ὁ Θεὸς ἡμῶν, οὗ τὸ κράτος...... οἰκτιρμούς σον. As on pp. 76, 111. Ὃ διάκονος. ᾿Αντιλαβοῦ, σῶσον. Τῆς παναγίας, ἀχράντου, vrepevdoynpé- νης, δεσποίνης ἡμῶν. (8) G 9 has πρὸ τῆς ἔλεύσεως τοῦ πατριάρχου οἱ ἱερεῖς καὶ οἱ διάκονοι συλλειτουργοῦντες εἶσέρ- χονται εἷς τὸν ναόν, καὶ πάντων ἱσταμένων πρὸ τῶν ἁγίων θυρῶν, ὁ πρῶτος τῶν ἱερέων κλινόμενο: ταύτῃ» τὴν εὐχὴν λέγει, μυστικῶς. (4) G 2 omits the next four lines. CENTURY. Ὑπὲρ τοῦ συμπολεμῆσαι kal ὑποτά. Ὑπὲρ τῆς ἁγίας μονῆς ταύτης. Ὑπὲρ εὐκρασίας ἀέρων. Ὑπὲρ πλεόντων, ὁδοιπορούντων. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς. Evyy ἀντιφώνου πρώτον μυστικῶς. Κύριε, ὁ Θεὸς ἡμῶν, οὗ τὸ κράτος ...... οἰκτιρμούς cov. ToU ἱερέως λέγοντος τὴν εὐχὴν μυστικῶς ἐν τῷ βήματι, ἐν τῷ αὐτῷ καιρῷ ὁ διάκονος λέγει ἔξω τοῦ | βήματος τὰ εἰρηνικά. εἰ 8 οὐκ ἔστι διάκονος, ὃ ἱερεὺς μετὰ τὴν εὐχὴν λέγει τὰ εἰρηνικά, καὶ μετὰ ταῦτα τὴν ἐκφώνησυ. Ἔτι καὶ ἔτι τοῦ Κυρίον. ᾿Αντιλαβοῦ, σῶσον. Τῆς παναγίας, ἀχράντον, ὕπερ. (b) The MSS. omit these directions. [Goar.] (c) The Paris MSS. ὁ ἱερεὺς τῆς συναπτῆς λεγομένης ποιεῖ εὐχὴν ἀντιφώνον a’. (d) Wanting in all the M88. (α) 1δ4 LITURGY OF SAINT BASIL. ELEVENTH CENTURY. ፆ Δέσποτα Κύριε, ὁ Θεὸς ἡμῶν, ὁ καταστή- σας ἐν οὐρανοῖς τάγματα...... ἀγαθότητα. Ὅτι πρέκει σοι πᾶσα δόξα..... αἰώνων. As on pp. 76, 114. "0 διάκονος. Σοφία, ὀρθοί Μετὰ τὴν εἴσοδον καὶ τὸ τροπάριον kal κον- τάκιον τῆς ἡμέρας λέγει ὁ ἱερεύς" Ὅτι ἅγιος εἶ, ὁ Θεὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρί, καὶ τῷ Yi, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί (1) G2 omits this, but has the Litany óx?p τῆ: ἄνωθεν &o. as above p. 152. It then passes to the prayer of the τρισάγιον. G 1 begins about here thus, ὁ διάκονος τὴν μεγάλην συναπτήν. "Er εἰρήνῃ : as in the Liturgy of B. Chrysostom, above p. 110. (2) 1. 10 omits these nine lines. (8) 1. 10 εὐχὴ τοῦ τρισαγίον ὕμνου. Some leaves are missing here to p. 157. (4) G 1 adds 'O διάκονος. ᾿Αντιλαβοῦ xal τὰ ats: 80 G 9, prefixing rov ἀρχιερέως ἀνανεύοντος. * Erigente se Pontifice." It wil be seen that the εὐχὴ τῆς ἄνω καθέ- pas (p. 77) is here omitted, It is given in G 1 which then proceeds thus, 'O λαός. "Ass ὁ Θεός, ἅγιος ἰσχυρός, καὶ τὰ ἑξῆς. 'O διάκονος. Πρόσχωμεν. Ὁ ἱερεὺς σφραγίζει τὸν λαόν, λέγων, Εἰρήνη πᾶσιν. ‘O διάκονος. Σοφία. ψάλτης τὸ προκείμενον. Ὧ διάκονος. Σοφία. 0 ψάλτης. ΤΙρὸς Ῥωμαίους ἐπιστολῆς. 'O διάκονος. ΠΠρόσχωμεν. Ὃ ψάλτης, τὸν ᾿Απόστολον. 'O ἱερεύς. Ἑϊρήνη σοι. Ὁ διάκονος. Σοφία, Ὁ ψάλτης. ᾿Αλληλούϊα. SIXTEENTH Δέσποτα Κύριε, ὁ Θεὸς ἡμῶν, ὁ καταστή- σας... ἀγαθότητα. "Ex$dwws. “Ore πρέπει «αἰώνων. ‘O χορός. ᾿Αμήν. Μετὰ τὴν εὐχὴν ὅ τε ἱερεὺς καὶ ὁ διάκονος καὶ ὁ χορὸς τὰ αὐτὰ καὶ ποιοῦσι καὶ λέγουσι τῇ τοῦ Χρυσοστόμον ἱερουργίᾳ. Ὃ διάκονος. Καὶ εἰς τοὺς αἰῶνας Tay αἰώνων. "0 λαὸς ἄδει τὸν τρισάγιον ὕμνον" καὶ ὁ ἱερεὺς ἐπεύχεται. Εὐχὴ τοῦ τρισαγίου. Ὁ Θεὸς ὁ ἅγιος, ὁ ἐν ἁγίοις.......καὶ &- δοὺς αἰτοῦντι..... τῆς ἁγίας Ücoróxov...... εὐαρεστησάντων. Ὅτι ἅγιος εἶ, ὁ Θεὸς ἡμῶν, καὶ σοὶ...... αἰώνων. G 2 thus, καὶ ἀναβαίνει ὁ ἀρχιερεὺς μετὰ τῶν ἱερέων εἷς τὸ σύνθρονον" καὶ κα γτων τῶν ψαλτῶν ἐκ τοῦ ἄμβωνος λέγει d ἀρχιερεύς" Ἐϊρήνη πᾶσιν. Ὁ λαός. Καὶ μετὰ τοῦ πνεύματός σου. Ἑαὶ καθέζεται ὁ ἀρχιερεὺς μετὰ τῶν ἱερέων, τῶν διακόνων καὶ ὑπηρετῶν, τοῦ κλήρου καὶ τοῦ λαοῦ ἱσταμένων. Kal ψάλλεται τὸ προκείμενον ἐν τῷ ἄμβωνι. Μετὰ ταῦτα δ᾽ Ἀπόστολο:. Kal ψάλλεται τὸ ᾿Αλληλούϊα. Kal καταβαίνει ὁ ἀρχιερεὺς ἐκ τοῦ συνθρόνου καὶ τῷ διακόνῳ κλινομένῳ ἐπεύχεται, Ὁ Κύριος δώσει λόγον εὐαγγελιζομένοις δυνάμει πολλῇ. (The Latin of Morel adds that all stand with fear and reverence.) Then Λιτανεία δευτέρα. The Litany as given in Morel is interesting ; before other well-known petitions it has the following. ‘‘ Domine omnipotens, Deus patrum nostrorum, qui es dives in misericordia et benig- nus in miserationibus, postulamus te, exaudi et miserere," ‘‘Qui non vis mortem peccatorum sed conversionem et vitam et poenitentiam, postulamus te...” This is not in the Greek. (B M 1 begins in this prayer.) ᾿Αμήν. CENTURY. Evy) ToU τρισαγίου, ἣν ὁ ἱερεὺς μυστικῶς λέγει. ὋὉ Θεὸς ὁ ἅγιος, ὁ ἐν ἁγίοις...ὁ διδοὺς αἰτοῦντι... τῆς ἁγίας θεοτόκον.. εὐαρεστη- σάντων. ᾿Ἐκφώνω:. Ὅτι ἅγιος εἷ.. «αἰώνων. Ὁ χορός. ᾿Αμήν. (a) As before. Ba: (1) Cory (Bp LITURGY OF SAINT BASIL. 155 ELEVENTH CENTURY. Mera δὲ τὸν ᾿Απόστολον ὁ λαὸς ἄδει τὸ "AAA Aovia, καὶ ὁ ἱερεὺς ἐπεύχεται. Ἐὐχὴ τοῦ ἁγίον εὐαγγελίου. Ἔλλαμψον ἐν ταῖς καρδίαις ἡμῶν, φιλάν- θρωπε Δέσποτα, τὸ τῆς σῆς θεογνωσίας φῶς e TOV αἰώνων. ᾿Αμήν. ΑΒ on p. 117. Μετὰ δὲ τὸ εὐαγγέλιον λέγει ὁ διάκονοτ" Εἴπωμεν πάντες" ἐξ ὅλης τῆς ψυχῆς καὶ ἐξ ὅλης τῆς διανοίας ἡμῶν εἴπωμεν" Κύριε Παντοκράτωρ, ὁ Θεὸς τῶν πατέρων ἡμῶν, δεόμεθά σου, ἐπάκουσον καὶ ἐλέησον. "EAégeov ἡμᾶς, ὁ Θεός, κατὰ τὸ μέγα ἔλεός σου, δεόμεθά cov, ἐπάκουσον καὶ ἐλέησον. "Ert δεόμεθα ὑπὲρ ἀφέσεως τῶν ἁμαρτιῶν (1) This prayer is not in G 2 or B M 1. (2) G 1 xal ἀνιστάμενος σφραγίζει τὸν λαόν. G 2 adds τρίτον, eis τὸ μέσον, εἰς τὸ ἀριστερὸν μέρος καὶ εἰς τὸ δεξιόν. (8) G 1 adds here "Er: δεόμεθα ὑπὲρ τοῦ dpxi- «πισκόπου τοῦ δεῖνος. "Eri δεόμεθα ὑπὲρ τῶν ἀδελφῶν ἡμῶν, τῶν ἱερέων, ἱερομοναχῶν, καὶ πάσης τῆς ἐν Χριστῷ ἀδελφότητος. "Ἔτι δεόμεθα ὑπὲρ BIXTEENTH Tayrys τῆς εὐχῆς τελεσθείσης καὶ τοῦ χοροῦ ψάλλωτο: τὸ Δόξα καὶ νῦν, ὅ τε ἱερεὺς καὶ ὁ διά- Koos t τὸ τρισάγιον καὶ τὰ λοιπὰ ποιοῦσιν ὡς ἐν τῇ ToU Χρυσοστόμον λειτουργίᾳ. 'O διάκονος. Εἴπωμεν πάντες ἐξ ὅλης τῆς ψυχῆς. | Κύριε Παντοκράτωρ, ὁ Θεὸς row. "Ert δεόμεθα ὑπὲρ τῶν. Ὃ ἱερεὺς λέγει τὴν εὐχὴν ταύτην μυστικῶς" (a) As above. (b) The prayer "Ἔλλαμψον is not in the copy of Ducas. ToU δεῖνος ἱερομοναχοῦ καὶ πάσης τῆς ἐν Χριστῷ ἡμῶν ἀδελφότητος. Ἔτι δεόμεθα καὶ ὑπὲρ πάντων τῶν διακο- γούντων καὶ διακονησάντων ἐν τῇ ἁγίᾳ μόνῇ ταύτῃ. BUX) τῆς éxrevots ἱκεσίας. Κύριε 0 Θεὸς ἡμῶν, τὴν ἐκτενῆ ταύτην ἱκεσίαν πρόσδεξαι.... ἔλεος. ᾿Εκφώνω:, Ὅτι ἐλεήμων.. τῶν αἱώνων. Ὁ διάκονος. Κυρίῳ. Οἱ πιστοὶ ὑπὲρ τῶν κατηχουμένων δεηθῶ- μεν" "Iva ὁ Κύριος αὐτοὺς ἐλεήσῃ" ᾿Κατηχήσῃ αὐτοὺς τὸν λόγον τῆς ἀλη- Εὐξασθε οἱ κατηχούμενοι τῷ θείας" τῶν καρποφορούντων καὶ καλλιεργούντων ἐν τῷ ἁγίῳ καὶ πανσέπτῳ ναῷ τούτῳ. "Ἔτι δεόμεθα ὑπὲρ ἀναπαύσεως τῶν ψυχῶν τῶν ἀειμνήστων κτητόρων τῆς ἁγίας μονῆς ταύτης καὶ πάντων τῶν προαγαπαυσαμένων πατέρων καὶ ἀδελφῶν ἡμῶν τῶν ἐνθάδε κειμένων, καὶ πανταχοῦ ὀρθοδόξων. B M2, which begins about here, has the words ἐνταῦθα μνημονεύεις οὖς θέλεις. G 2 omits the two lines. CENTURY. Κύριε ὁ Θεὸς ἡμῶν, τὴν ἐκτενῇ ταύτην ... τῶν αἰωνων" Ὁ χορός. ᾿Αμήν. Ta αὐτὰ ὁ διάκονος καὶ ἐνταῦθα ὑπὲρ τῶν κατηχουμένων τῇ τοῦ Χρυσοστόμον λειτουργίᾳ λέγει. Εὕὔξασθε ol κατηχούμενοι τῷ Κυρίῳ... Οἱ πιστοὶ ὑπὲρ... Κατηχήσῃ αὑτοῖς τὸν... (c) These directions are omitted in all the MSS. 20—2 (ἡ (α) 166 LITURGY OF SAINT BASIL. ELEVENTH CENTURY, ᾿Αποκαλύψῃ αὐτοῖς τὸ εὐαγγέλιον τῆς ᾿Ενώσῃ αὐτοὺς τῇ ἁγίᾳ αὐτοῦ καθολικῇ καὶ ἀποστολικῇ ἐκκλησίᾳ. Σώσον, ἐλέησον, ἀντιλαβοῦ. Οἱ κατηχούμενοι, τὰς κεφαλὰς ὑμών τῷ Κυρίῳ κλίνατε. BUX κατηχουμένων πρὸ τῆς ἁγίας ἀναφορᾶς τοῦ μεγάλον Βασιλείου. Κύριε ὁ Θεὸς ἡμῶν, KGy......TOU ἀληθινοῦ Θεοῦ ἡμῶν. ᾿Εκφών. "Iva καὶ αὐτοὶ σὺν ἡμῖν δοξάζωσι τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου, τοῦ Πατρὸς καὶ τοῦ Ὑἱοῦ καὶ τοῦ ἁγίου € $9 » ሓ O ἐν ovpavots κατοι- Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰώνας (1) In B the rubric was simply εὐχὴ κατηχου- μένων. B M 1 agrees with the text, but it omits the words δὸς αὐτοῖς τὸν ἐλαφρὸν ζνγόν. B M 2 has here the prayer, ᾿Επίφανον Δέσποτα, of the Liturgy of the Presanctified, p. 96. (2) G 1 ὁ διάκονος ἁπλοῖ τὸ εἴλητόν, καὶ λέγει. (8) B M 1 here interposes some directions which are generally found in the Liturgy of SIXTEENTH ᾿Αποκαλύψῃ αὐτοῖς. ᾿Ενώσῃ αὐτοῖς. Σώσον, ἐλέησον. Οἱ κατηχούμενοι, τὰς κεφαλάς. Εὐχὴ ὑπὲρ τῶν κατηχουμένων πρὸ τῆς ἁγίας ἀναφορᾶς ἣν ὁ ἱερεὺς λέγει μυστικῶς. Κύριε ὁ Θεὸς ἡμῶν, ὁ ἐν obpayots...... καὶ δὸς..... «ἡμῶν. VOV. Ὁ χορός. ᾿Αμήν. (a) The MS, C begins here. B resumes here. τῶν αἰώνων. Ὁ διάκονος. Ὅσοι κατηχούμενοι προέλ- Gere’ οἱ κατηχούμενοι προέλθετε. Ὅσοι κατηχούμενοι προέλθετε' μήτις τῶν κατη- χουμένων᾽ ὅσοι πιστοὶ ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίον δεηθῶμεν. Εὐχὴ πιστῶν πρώτη μετὰ τὸ ἁπλωθῆναι τὸ εἷλητόν. Σύ, Κύριε, κατέδειξας ἡμῖν.....«προσα- γάγωμέν σοι θυσίαν αἰνέσεως. ...... ἡμετέρων ἀγνοημάτων...... «ἐνώπιόν σου. Ὁ διάκονοξ. Σοφία. ᾿Εκφών. Ὅτι πρέπει σοι πᾶσα δόξα, τιμή, καὶ προσκύνησις τῷ Πατρί, ......τῶν αἰώνων. the Presanctified. I will note them in that Liturgy. (4) α 2 τότε ἐξέρχονται οἱ κατηχούμενοι εἰ πάρεισιν. ὁ ἀρχιερεὺς μυστικῶς Σύ, Κύριε. (5) G 2 ὁ διάκονος ὁ τὸ εὐαγγέλιον ἀναγνώσας. (6) α 1 Ὁ λαός. Οἱ τὰ χερουβὶμ at length. G 2 has Λιτανεία τρίτη, and, after the doxology, Ol rà χερουβὶμ. CENTURY. Μετὰ τὴν ἐκφώνησιν 9 ἱερεὺς ἐξαπλώνει τὸ εἷλητὸν κατὰ τὸ σύνηθες, Ὁ διάκονος. Ὅσοι κατηχούμενοι......δεη- θῶμεν. Ὁ χορός. Κύριε, ἐλέησον. Εὐχὴ πιστῶν πρώτη μετὰ τὸ ἁπλωθῆναι τὸ εἴλητόν, ἣν ὁ ἱερεὺς λέγει μυστικῶς. Σύ, Κύριε, κατέδειξας.. mporóyepar. ἐνώπιόν σου. Εὐχομένου τοῦ ἱερέως, ὃ διάκονος: λέγει τὰ elpy- và, εἰ ἔστιν, ἔξω τοῦ ἁγίου βήματο:. (Ὁ) R omits this. () (78) a (a) (©) qe? LITURGY OF SAINT BASIL. 157 ELEVENTH CENTURY. "Ert καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθώ- Ein} πιστῶν B'. Ὃ Θεός, ὁ ἐπισκεψάμενος... ἐπὶ τῶν μελλόντων προτίθεσθαι δώρων. Ὁ διάκονος. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον. '"Ex$év. Ὅπως ὑπὸ τοῦ κράτους cov πάντοτε φυλαττόμενοι, σοὶ δόξαν ἀναπέμ- (1) G 2 ὁ ὅ. ὁ ἐν ἄμβωνι στάς. (2) G 1 has εὐχὴ λεγομένη ἐν τῷ ψάλλειν τὸ χερονβικόν. (3 3 ὁ 0. ἐκ τοῦ ἄμβωνος κατέρχεται καὶ οἱ ψάλται καὶ ὁ λαὸς ψάλλουσι τὸ Οἱ τὰ χερου- Blu. Thon ἐνταῦθα ἐξάγονται καὶ προτίθενται τὰ ἅγια δῶρα ὑπὸ τῶν ἱερέων" καὶ μετὰ τὸ νῖψαι τὰς χεῖρας ὁ ἀρχιερεὺς τοὺς λειτουργοὺς ἵνα δι᾽ αὐτοῦ δεηθῶσιν αἰτεῖ καὶ ἀποκρίνονται αὐτοί, Τὸ ἅγιον Πνεῦμα. (The οὐδεὶς ἄξιος is not in G 2.) | This is followed by the prayers for the gifts &c. as below, and the prayer, Domine Deus SIXTEENTH "Ert καὶ ἔτι. ᾿Αντιλαβοῦ. Tis παναγίας, Ὁ διάκονος. Σοφία. ᾿Εκφώνω: ὃ ἱερεύς. Ὅτι πρέτπει...... τῶν αἰώνων. ‘O χορός. ᾿Αμήν. Evx: πιστῶν δευτέρα, ἣν ὃ ἱερεὺς λέγει μυ- στικῶς. Ὁ Θεός, ὁ ἐπισκεψάμενος. ..δώρων. Ἐὐχομένον τοῦ ἱερέως ὁ διάκονος λέγει τὰ εἰρη- γικὰ ἔξω τοῦ βήματος, ὡς καὶ πρότερον. μετὰ τὰ εἰρηνικὰ λέγει ἐκφώνως ὁ ἱερεύς, Ὅγχως...τῶν αἰώνων. 'O χορό. ᾿Αμήν. (a) R omits £r. καὶ ἔτι and τῆς παναγίας. . (ὃ) +6 Διάκονος. "Ert καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. RB (c) Missing in the MSS. and RB. (d) Missing in the MSS. and Rt. πωμεν, τῷ Πατρί, καὶ τῷ Yig, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ. ) Εὐχὴ ἣν ποιεῖ ὁ ἱερεὺς καθ᾽ ἑαυτόν, τοῦ χερου- βικοῦ ἀδομένον. Οὐδεὶς ἄξιος τῶν συνδεδεμένων ταῖς σαρκικαῖς ἐπιθυμίαις καὶ ἡδοναῖς...διὰ τὴν ἄφατον καὶ ἄμετρον φιλανθρωπίαν. ..... tov αἰώνων. ᾿Αμήν. AS on p.122. Kal μετὰ τὴν εἴσοδον λέγει ὁ διάκονος. noster. BM 1 has εὐχὴ τοῦ Χερουβίμ. (3) B C r. 10 resumes with this prayer. [The Roman edition has col yàp προσεύχομαι both here and in the Liturgy of 8. Chrysostom where all other authorities have col γὰρ προσέρχομαι.) (4) The prayer of B has been altered as in the more modern liturgy of S. Chrysostom. G 1 follows B in the early part of the prayer, but it secms to agree with the modern text in the latter part. (5) 1. 10 simply ὁ διάκονος. CENTURY. Ta αὐτὰ κἀνταῦθα καὶ λέγουσιν καὶ ποιοῦσιν ὅ τε ἱερεὺς καὶ ὁ διάκονος τῇ τοῦ Χρυσοστόμου λειτουργίᾳ. Εὐχὴ ἣν λέγει ὁ ἱερεὺς μυστικῶς, τοῦ χερουβικοῦ ἀδομένου. Οὐδεὶς ἄξιος... ἀμετρόν σου...τῶν αἰώνων. ᾿Αμήν. Κἀνταῦθα 6 τε ἱερεὺς καὶ ὁ διάκονος τὰ αὐτὰ καὶ ποιοῦσιν καὶ λέγουσιν τῇ τοῦ Χρυσοστόμον ἱερονργίᾳ. καὶ τελειωθεισῶν τῶν εὐχῶν καὶ τῶν θρησκειῶν, ὁ διάκονος ἔρχεται ἐν τῷ συνήθει τόπῳ, λέγων" (e) One of the Paris MSS. εὐχὴ ἥν ποιεῖ ὁ ἱερεὺς ὑπὲρ ἑαντοῦ, εἰσερχομένων τῶν δώρων. (f) Missing in all the M88. (g) For xal τῶν θρησκειῶν, Goar and R have kal τῆς μεγάλης εἰσόδου. (ብ uU) (1) 158 LITURGY OF SAINT BASIL. ELEVENTH CENTURY. Πληρώσωμεν τὴν δέησιν ἡμῶν τῷ Κυρίῳ. Ὑπὲρ τῶν προτεθέντων τιμίων δώρων, τοῦ Κυρίου δεηθώμεν. Ὑπὲρ τοῦ ἁγίον οἴκου τούτου, καὶ τῶν μετὰ πίστεως, εὐλαβείας, καὶ φόβον Θεοῦ εἰσιόντων ἐν αὐτῷ, τοῦ Κυρίον δεηθῶμεν. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, καὶ ἀνάγκης, τοῦ Κυρίου δεηθῶμεν. Evxh προσκομιδῆς, μετὰ τὴν ἐν τῇ ἁγίᾳ τραπέζῃ τῶν θείων δώρων ἀπόθεσιν. Κύριε ὁ Θεὸς ἡμῶν, ὁ κτίσας καὶ ἀγα- yov εἰς τὴν ζωὴν ταύτην, ...... Σαμονὴλ τὰς εἰρηνικάς. ὡς προσεδέξω....... ἐν τῇ ἡμέρᾳ τῇ φοβερᾷ τῆς ἀνταποδόσεώς σον τῆς δι- καιας. (1) G 1 reads ὑπὲρ τῶν προσενεχθέντων καὶ ἁγιαζυμένων τιμίων δώρων. Ὑπὲρ τῶν εὐσεβεσ- τάτων. Ὑπὲρ τοῦ συμπολεμῆσαι. G 9 καὶ ἀποτε- θέντων τῶν ἁγίων δώρων καὶ ἐν τῷ θυσιαστηρίῳ τεταγμένων, ὁ διάκονος λέγει. BIXTEENTH ΤΠληρώσωμεν τὴν δέησιν ἡμῶν τῷ Κυρίῳ. Ὑπὲρ τῶν προτεθέντων τιμίων. Ὑπὶρ τοῦ ayiov οἴκου τούτον. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς. Evx) τῆς προσκομιδῆς μετὰ τὴν ἐν τῇ ἁγίᾳ τραπέζῃ τῶν θείων δώρων ἀπόθεσιν, d» ὁ ἱερεὺς λέγει μυστικῶς. Κύριε ὁ Θεὸς ἡμῶν...δικαίας. Ὁ διάκονος ὡς ἐν τῇ τοῦ Χρυσοστόμον λει- τουργίᾳ. ᾿Αντιλαβοῦ x.7.X., ut supra. Ὁ διάκονος. ᾿Αντιλαβοῦ, σῶσον. Τὴν ἡμέραν πᾶσαν. ἤλγγελον εἰρήνης, πιστὸν ὁδηγόν. Συγγνώμην καὶ ἄφεσιν τῶν ἁμαρτιῶν. Τὰ καλὰ καὶ συμφέροντα, Τὸν ὑπόλοιπον χρόνον τῆς ζωῆς ἡ- pov. Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν. Τῆς παναγίας, ἀχράντον. ᾿Εκφώνω:. Διὰ τῶν οἰκτιρμῶν τοῦ μονο- γενοῦς σου Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, viv καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Elpyvy πᾶσιν. Ὁ διάκονος, ᾿Αγαπήσωμεν ἀλλήλους, ἵνα ἐν ὁμονοίᾳ ὁμολογήσωμεν. (2) 1. 10 εὐχὴ μετὰ τὸ ἀποτεθῆναι τὰ τίμια δῶρα ἐν τῇ ἁγίᾳ τραπτέζη. Ο 2 ὁ ἀρχιερεὺς μυσ- τικῶς. (3) Many old MSS. omit ἵνα.... G 2 καὶ πά»- Tes ἀλλήλου: ἀσπάζονται. CENTURY. ᾿Εκφώνως ὁ ἱερεύς. αἰώνων. Ὁ χορός. ᾿Αμήν. 'O ἱερεύς. Ἑϊρήνη πᾶσιν. Ὁ διάκονος. ᾿Αγαπήσωμεν.. .ὁμολογήσω- μεν, Ὁ χορός. Πατέρα, Yiov, καὶ ἅγιον Πνεῦμα, Διὰ τῶν οἰκτιρμῶν... Τριάδα ὁμοούσιον καὶ ἀχώριστον. Ὁ ἱερεὺς προσκυνεῖ τρὶς λέγων veers" ᾿Αγαπήσω σε, Κύριε ἡ ἰσχύς μον, Κύριε, στερέωμά μου καὶ καταφυγή μον. τρίς. [Ὁ] [T9] [mn] LITURGY OF SAINT BASIL. 159 ELEVENTH CENTURY. Kal perd τὸ δοθῆναι τὴν ἀγάπην, λέγει ὁ Giáxovos" Tas θύρας" τὰς θύρας" ἐν σοφίᾳ πρό- σχωμεν. . Ὁ λαός. Πιστεύω εἷς ἕνα Θεόν. Ὁ διάκονος. — Srop€v καλῶς" στώμεν μετὰ φόβου: πρόσχωμεν τῇ ἁγίᾳ ἀναφορᾷ, ἐν εἰρήνῃ προσφέρειν. Ὁ ἱερεὺς ἐκφώνως. Ἢ χάρις τοῦ Κυρίον ἡμῶν [ro Χριστοῦ, καὶ *) ἀγάπη τοῦ Θεοῦ καὶ Πατρός, καὶ καὶ κοινωνία τοῦ ἁγίου Πνεύματος, εἴη (1) 1. 10, and G 1 and others omit this rubric. (3) B, G 2and L omit ἐν σοφίᾳ. G 2 proceeds καὶ τὸ σύμβολον ψάλλωμεν. καὶ τοῦ ἀρχιδιακόνον ἀρχομένου, πάντες τὸ σύμβολον ψάλλουσιν. μετὰ τὸ σύμβολον αἴρεται τρίτον, καὶ τρίτον ἀφαίρεται ἐκ τῶν ἁγίων δώρων τὸ κάλυμμα. (8) 1. 10 omits this also. SIXTEENTH Kal ὁ διάκονος περιπτύσσεται τὸ ὡράριον αὐτοῦ καὶ προσκυνεῖ τρὶς καὶ ἐπισυνάπτει ἐκφώνωτ' Τὰς θύρας... πρόσχωμεν. Ὁ χορός. Πιοτεγω. Kal μετὰ τὴν συμπλήρωσιν τοῦ dylov συμβόλου λέγει ὁ διάκονος xvas" Στῶμεν καλώς...τὴν ἁγίαν ἀναφορὰν... προσφέρειν. Ὁ χορός. Ἔλεον εἰρήνης, θυσίαν αἰνέσεως. Ὁ lepeds ἐκφώνωι. Ἢ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ 1] ἀγάπη τοῦ Θεοῦ καὶ Πατρός, καὶ ἢ κοινωνία τοῦ ἁγίου Πνεύματος, εἴη μετὰ πάντων ὑμῶν. Ὁ χορός. Καὶ μετὰ τοῦ πνεύματός σον. (a) This is missing in most M88. (b) C, ὁ λαὸς τὸ ἅγιον σύμβολον" Πιστεύω. RB ὁ λαός. (c) R omits this. μετὰ πάντων ὑμῶν. "Avo σχῶμεν τὰς καρδίας. Εὐχαριστήσωμεν τῷ Κυρίῳ. *O ἱερεὺς κλίνας ἐπεύχεται. 'O "Qv, Δέσποτα, Κύριε, Θεέ,......Θεὸς ἀληθινός, ἢ προαιώνιος Xodía,...... ἀσιγή- τοῖς δοξολογίαις, ᾿Εκφώνω:, Tov ἐπινίκιον ὕμνον ἄδοντα, βοώντα, κεκραγότα, καὶ λέγοντα" Ὁ λαός. “Arioc, ἅγιος, ἅγιος, Κύριος Σδβδώθ. (4) B had simply στῶμεν Kaas. 1 10 reads τὴν ἁγίαν προσφορὰν ἐν. Bo L which adds ‘‘Misericordiam pacem et sacri- ficium laudis." B M 1 has ἔλεος εἰρήνη. (5) G 1 and rz. 10 omit this. G 2 ὁ λαὸς μετὰ TOU κλήρου. CENTURY. Ὁ ἱερεύς. "Avo σχῶμεν τὰς καρδίας. Ὁ χορός. Ἔχωμεν πρὸς τὸν Κύριον. Ὁ ἱερεύς. Εὐχαριστήσωμεν τῷ Κυρίῳ. Ὁ xopós. "Aftoy καὶ δίκαιον ἐστὶ προσ- κυνεῖν Πατέρα, Yióv, καὶ ἅγιον Πνεῦμα, ' Τριάδα ὁμοούσιον καὶ ἀχώριστον. Ὁ ἱερεὺς κλινόμενος, ἐπεύχεται μυστικῶτ' 'O "Ov, Δέσποτα, Κύριε, Θεέ... ἢ πρὸ αἰώνων Σοφία, ...δοξολογίαις... λέγοντα. Ὁ χορός. “Ἅγιος, ἅγιος, ἅγιος, Κύριος Σοβδώθ᾽ πλήρης ὁ OYPልNOC Kal H γῆ τῆς λόξης COY. (CANNA ἐν τοῖς ὑψίοτοις. εὐλογημένος ὁ ἐρχόμενος, ὡσλννὰ ἐν τοῖς ὑψίοτοιο. (d) Morel has ἔλαιον εἰρήνης. (e) The Modern Text is ἔχομεν. [Morel has ἔχωμεν.} (7) H, Θεὸς ἀληθινὸς πρὸ αἰώνων, Σοφία. [19] fe) ul a) (80] [81] ιθ΄. 1 (a) [82) (a) (b) 160 LITURGY OF SAINT BASIL. ELEVENTH CENTURY. Ὁ ἱερεὺς κλυόμενος ἐπεύχεται. Μετὰ τούτων τῶν μακαρίων δυνάμεων, ... .«««ἀποστήσας ἡμᾶς...... προσήγαγε τῇ ἐπι- γνώσει σοῦ τοῦ ἀληθινοῦ Θεοῦ καὶ Πατρός, οὐνο. καὶ καθαρίσας ἐν ὕδατι, καὶ ἁγιάσας τῷ Πνεύματι τῷ ayiy,...... κατέλιπε δὲ ἡμῖν ὑπομνήματα τοῦ σωτηρίου αὐτοῦ παθους, ταῦτα, à καὶ προτεθείκαμεν κατὰ τὰς αὐτοῦ ἐντολάς" μέλλων γὰρ ἐξιέναι ἐπὶ τὸν éxov- σιον καὶ ἀοίδιμον καὶ ζωοποιὸν αὑτοῦ θάνα- Tov, τῇ νυκτὶ ἧ παρεδίδον ἑαυτὸν ὑπὲρ τῆς τοῦ κόσμου ζωῆς, λαβὼν ἄρτον ἐπὶ τῶν ἁγίων αὐτοῦ καὶ ἀχράντων χειρῶν, καὶ dya- δείξας σοὶ τῷ Θεῷ καὶ Πατρί, εὐχαριστή- σας, εὐλογήσας, ἁγιάσας, κλάσας, ᾿Εκφών. Ἔδωκε τοῖς ἁγίοις αὐτοῦ μαθη- ταῖς καὶ ἀποστόλοις, εἰπών: Λάβετε, φά- (1) r. 10 κλίνας here and elsewhere. Β Μ 8 begins here. (2) 1. 10 omits xal It will be remembered SIXTEENTH Ἑἀνταῦθα ὁ διάκονος τὰ αὐτὰ ποιεῖ τῇ τοῦ Xpucocrépov λειτουργίᾳ. ᾿ἘἘτεύχεται μυστικῶς ὁ ἱερεύς. Μετὰ τούτων τῶν μακαρίων δυνάμεων, Δέσποτα φιλάνθρωπε...εἷς τοὺς οὐρανούς ---- ταῦτα ἃ προτεθείκαμεν.. «κλάσας, "0 ἱερεὺς κλίνει τὴν κεφαλήν, καὶ αἴρων τὴν δεξίαν αὐτοῦ per εὐλαβείας, εὐλογεῖ τὸν ἅγιον ἄρτον, ἐκφώνως λέγων" Ἔδωκε... «ἁμαρτιῶν. Ὁ χορὸς Vda" ᾿Αμήν. (a) Omitted in the MSS. (b) Goar notes that these rubrics are missing in all the MSS. H haso ἱερεὺς αἴρων τῇ δεξιᾷ αὐτοῦ δεικγύει τὸν ἅγιον δίσκον, λέγων ἐκφώνως. yere τοῦτό μου ἐστὶ τὸ σῶμα τὸ ὑπὲρ ὑμῶν κλώμενον, εἰς ἄφεσιν ἁμαρτιῶν. Ὁ ἱερεὺς μυστικῶς. Ὁμοίως καὶ τὸ ποτή- ριον ἐκ τοῦ γεννήματος τῆς ἀμπέλου λαβών, κεράσας, εὐχαριστήσας, εὐλογήσας, ἁγιά- σας, ᾿Εκφών. “Ἔδωκε τοῖς ἁγίοις αὐτοῦ μαθη- ταῖς καὶ ἀποστόλοις, εἰπών' Πίετε ἐξ αὐτοῦ πάντες" τοῦτό ἐστι τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον, εἰς ἄφεσιν ἁμαρτιῶν. Ὃ ἱερεὺς κλινόμενος ἐπεύχεται. Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὁσάκις γὰρ ἄν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν ἐμὸν θάνατον καταγγέλλετε, τὴν ἐμὴν ἀνάστασιν ὁμολογεῖτε. that the Barberini MS. failed us here. BM1 furnished the text of pages 82—84. (9) B M 1 omits this. 1. 10 as usual xAras. CENTURY. Ὅ re ἱερεὺς καὶ ὁ διάκονος τὰ αὐτα κἀνταῦθα τῇ τοῦ Χρυσοστόμου. 'O ἱερεὺς μυστικῶς. ὋὉμοίως... ἁγιάσας, ᾿ ᾿Εκφώνως ὁ ἱερεὺς τὴν χεῖρα ἔχων ἄνωθεν μετὰ εὐλαβείας καὶ εὐλογών, λέγει" "Ἔδωκε. . «ἁμαρτιῶν. Ὁ χορὸς ψάλλει’ ᾿Αμήν. Ὁ ἱερεὺς κλίνας τὴν κεφαλὴν ἐπεύχεται vere Ks” Τοῦτο ποιεῖτε..... προσφέροντες..... διὰ , ?ravTG. (c) H, καὶ αἴρων τῇ δεξιᾷ δεικνύει ὁμοίως μετ᾽ εὐλαβείας τὸ ἅγιον ποτήριον, λέγων ἐκφώνως. (d) As before. (ብ [82] (1) (a) LITURGY OF SAINT BASIL. 161 ELEVENTH CENTURY. Μεμνημένοι οὖν, Δέσποτα, καὶ ἡμεῖς τῶν σωτηρίων αὐτοῦ παθημάτων, τοῦ ζωο- ποιοῦ σταυροῦ, τῆς τριημέρον ταφῆς, τῆς ἐκ νεκρῶν ἀναστάσεως, τῆς εἰς οὐρανοὺς ἀνόδου, τῆς ἐκ δεξιῶν σοῦ τοῦ Θεοῦ καὶ Πατρὸς καθέδρας, καὶ τῆς ἐνδόξου καὶ φοβε- ρᾶς δευτέρας αὐτοῦ παρουσίας, "Hxódros. Ta σὰ ἐκ τῶν σῶν σοὶ προσ- φέροντες, κατὰ πάντα, καὶ διὰ πάντα, Ὁ λαός. Σὲ ὑμνοῦμεν, σὲ εὐλογοῦμεν. "O ἱερεὺς κλινόμενος ἐπεύχεται. Διὰ τοῦτο, Δέσποτα πανάγιε, καὶ ἡμεῖς οὗ ἁμαρτωλοὶ καὶ ἀνάξιοι δοῦλοί σου, οἵ καταξιωθέντες λειτουργεῖν τῷ ἁγίῳ σου θυσιαστηρίῳ, οὐ διὰ τὰς δικαιοσύνας ἡμῶν, οὗ γὰρ ἐποιήσαμεν ἐνώπιόν σού τι ἀγαθὸν (1) 1. 10 omits this. | (2) B M 1 omits thís, 1. 10, as usual, κλίνας. SIXTEENTH Ὁ χορὸς ψάλλει τός X€ ὑμνοῦμεν, σὲ εὐλο- γοῦμεν, σοὶ εὐχαριστοῦμεν, Κύριε" καὶ δεό- μεθά σου, ὁ Θεὸς ἡμῶν. Ὁ ἱερεύς, κλίνας τὴν κεφαλήν, εὔχεται μυστικῶτ" Διὰ τοῦτο, ,....«καὶ προσθέντες... ...dva- δεῖξαι. Ὃ διάκονος ὑποτίθησι τὸ ῥιπίδιον ὅπερ ἐκράτει ἢ κάλυμμα, καὶ ἔρχεται ἐγγύτερον τῷ ἱερεῖ, καὶ προσκυνοῦσιν ἀμφότεροι τρὶς ἔμπροσθεν τῆς ἁγίας τραπέζης, καὶ εὐχόμενοι καθ᾽ ἑαυτοὺς τό, 'O @eds, ἱλάσθητί μοι τῷ ἁμαρτωλῷ: λέγουσι μυστικῶς τρίς" Κύριε, ὁ τὸ πανάγιόν σου Πνεῦμα ἐν τῇ (a) Goar notes that the next fifteen lines are not to be found in one ΜΗ. R reads ἀποτίθησι. (8) Later editions (not R nor H) have inserted ποίησον between ἄρτον τοῦτον &nd αὐτὸ τὸ τίμιον ἐπὶ τῆς γῆς, ἀλλὰ διὰ τὰ ἐλέη σον καὶ τοὺς οἰκτιρμούς σου, ots ἐξέχεας πλουσίως ἐφ᾽ ἡμᾶς, θαῤῥοῦντες προσεγγίζομεν τῷ ἁγίῳ σου θυσιαστηρίῳ, καὶ προθέντες τὰ ἀντίτυπα τοῦ ἁγίον σώματος καὶ αἵματος τοῦ Χριστοῦ σου, σοῦ δεόμεθα καὶ σὲ παρακαλοῦμεν, “Aye ᾿Αγίων, εὐδοκίᾳ τῆς σῆς ἀγαθότητος, ἐλθεῖν τὸ Πνεῦμά σον τὸ ἅγιον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα, καὶ εὐλογῆσαι αὐτά, καὶ ἁγιάσαι, καὶ ἀναδεῖξαι, Kal ἀνιστάμενος σφραγίζει τρίτον τὰ ἅγια δῶρα ὁ ἱερεὺς λέγων, Τὸν μὲν ἄρτον τοῦτον, αὐτὸ τὸ τίμιον σῶμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, (8) 1. 10 omits ἐνώπιόν σου, CENTURY. τρίτῃ wpa τοῖς ἀποστόλοις καταπέμψας, τοῦτο, ἀγαθέ, μὴ ἀντανέλῃς ἀφ᾽ ἡμῶν. Καὶ τότ Καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ Θεός, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. Εἶτα τὴν κεφαλὴν ὑποκλίνας ὁ διάκονος δείκνυσι τῷ ὡραρίῳ τὸν ἅγιον ἄρτον, καὶ λέγει μυστικῶς" Εὐλόγησον, δέσποτα, τὸν ἅγιον ἄρτον. Kal ὁ ἱερεὺς ἀνιστάμενος σφραγίζει τρὶς τὰ ἅγια δῶρα, λέγων μυστικῶς" Τὸν μὲν ἄρτον τοῦτον, αὐτὸ τὸ τίμιον σῶμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. σῶμα. Goar's note as to G 1 is perplexing. He first states that all the MSS. omit the following words and then apparently contradicts his statement, 21 [83] (82] (1) (a) 162 LITURGY OF SAINT BASIL. ELEVENTH CENTURY. Ὁ διάκονον. Any, Ὁ lepeós. To δὲ ποτήριον τοῦτο, αὐτὸ τὸ τίμιον αἷμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, Ὁ διάκονον. ᾿Αμήν. Ὃ ἱερεύν, To ἐκχυθὲν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. Ὁ διάκονος. ᾿Αμήν, Ὁ ἱερεὺς κλινόμενος ἐπεύχεται. Ἡμᾶς δὲ πάντας, τοὺς ἐκ τοῦ ἑνὸς ἄρτον καὶ τοῦ ποτηρίου μετέχοντας, ἑνώσαις ἀλλή- λοις εἰς ἑνὸς Πνεύματος ἁγίου κοινωνίαν, (1) G 3 τὸ δ᾽ ἐν τῷ ποτηρίῳ τούτῳ. M omits ᾿Αμήν. BIXTEENTH *O διάκονος. ᾿Αμήν. Kal αὖθις ὁ διάκονος. Εὐλόγησον, δέσποτα, τὸ ἅγιον ποτήριον. Ὁ δὲ ἱερεὺς εὐλογῶν, λέγει" Τὸ δὲ ποτήριον τοῦτο, αὐτὸ τὸ τίμιον αἷμα τοῦ Κυρίον, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ὯὉ διάκονος. ᾿Αμήν. Ὃ ἱερεύς. Τὸ ἐκχυθὲν ὑπὲρ τῆς τοῦ κόσ- μου ζωῆς. Ὁ διάκονος. ᾿Αμήν. Καὶ αὖθις ὁ αὐτὸς δεικ- γύων μετὰ τοῦ ὡραρίου τὰ ἅγια ἄμφω, λέγει" Εὐλόγησον, δέσποτα. +0 δὲ ἱερεὺς εὐλογῶν μετὰ τῆς χειρὸς ἀμφότερα τὰ ἅγια, λέγει" Μεταβαλὼν τῷ Πνεύματί σον τῷ ἁγίῳ. (a) + τὰ ἀμφότερα. RH. (b) This hymn is in the printed copies of the Liturgy of 8. James. The following is a copy. It is given at length in R. καὶ μηδένα ἡμῶν eis κρίμα 7) els κατάκριμα ποιήσαις μετασχεῖν τοῦ ἁγίου σώματος καὶ αἵματος τοῦ Χριστοῦ cov: ἀλλ᾽ ἵνα εὕρωμεν ἔλεον καὶ χάριν μετὰ πάντων τῶν ἁγίων τῶν ἀπ᾽ αἰῶνός σοι εὐαρεστησάντων, προ- πατόρων, πατέρων, πατριαρχῶν, προφητῶν, ἀποστόλων, κηρύκων, εὐαγγελιστῶν, μαρτύ- ρων, ὁμολογητῶν, διδασκάλων, καὶ παντὸς πνεύματος δικαίον ἐν πίστει τετελειωμένον, ᾿Εκφώνησι. ᾿Ἐξαιρέτως τῆς παναγίας, ἀχράντου, ὑπερενλογημένης δεσποίνης ἡμῶν, θεοτόκον καὶ ἀειπαρθένου Μαρίας" 1. 10 κλίνας. (4) 1. 10 ποιῆσαι. (2) B M 1 ὁ ἱερεύς, simply. (8) 1. 10 ἑνῶσαι. CENTURY. Ὁ &áxoros, ᾿Αμήν, τρίς. Kal τὴν κεφαλὴν ὁ διάκονος ὑποκλίνας τῷ ἱερεῖ, καὶ εἰπὼν τό, Μνήσθητί μου, ἅγιε δέσποτα, τοῦ dpap- τωλοῦ, μεθίσταται ἐν ᾧ πρότερον ἵστατο τόπῳ, λαβὼν καὶ τὸ ῥιπίδιον αὖθις, ὡς πρότερον. Ὁ δὲ ἱερεὺς ἐπεύχεται μυστικῶτ᾽ Ἡμᾶς δὲ πάντας, τοὺς ἐκ τοῦ ἑνὸς ἄρτου καὶ τοῦ ποτηρίον μετέχοντας, ...... πίστει τετελειμένου, "Expres. Ἐξαιρέτως τῆς παναγίας, ἀχράντου, ὑπερευλογημένης δεσποίνης ἡμῶν, θεοτόκον καὶ ἀειταρθένου Mapias: 'O χορὸς ψάλλει, "Exi σοὶ χαίρει. "Ext σοὶ χαίρει, κεχαριτωμένη, πᾶσα ἡ κτίσις, ἀγγέλων τὸ σύστημα, καὶ ἀνθρώπων τὸ -yévos, ἡγιασμένε vat καὶ παράδεισε λογικέ, καρθειικὸν καύχημα, ἐξ ἧς Θεὸς ἐσαρκώθη, καὶ παιδίον γέ- d (88) 83 [ny e LITURGY OF SAINT BASIL. 163 ELEVENTH CENTURY. Ὁ διάκονο:. Ta δίπτυχα τῶν κεκοιμημένων. Ὁ ἱερεὺς κλινόμενος ἐπεύχεται. Τοῦ ἁγίου Ἰωάννου τοῦ προφήτου, τοῦ προδρόμον καὶ βαπτιστοῦ, τῶν ἁγίων καὶ πανευφήμων ἀποστόλων, τοῦ ἁγίου τοῦ Δ., οὗ καὶ τὴν μεήμην ἐπιτελοῦμεν, καὶ πάντων (1) B M 1 τῶν θανόντων. It begins with making mention of the angels Michael and Gabriel and the heavenly powers, p. 83. I. 10 interposes ὁ ἱερεὺς κλίνας ἐπεύχεται. G 2 omits the rubric. SIXTEENTH El δέ ἐστιν ἡ μεγάλη πέμπτη, ψάλλει" Toy δείπνου σου τοῦ μυστικοῦ σήμερον, Υἱὲ Θεοῦ, κοινωνόν με παράλαβε" οὐ μὴ γὰρ τοῖς ἐχθροῖς cov τὸ μυστήριον εἴπω" οὐ φίλημά σοι δώσω, καθάπερ ᾿Ιούδας" ἀλλ᾽ ὡς ὁ λῃστὴς ὁμολογῶ σοι’ Μνήσθητί μου, Κύριε, ἐν τῇ βασιλείᾳ σον. Εἰ δέ ἐστι τὸ μέγα σάββατον, ψάλλει. Σιγησάτω πᾶσα σὰρξ βροτεία, καὶ στήτω μετὰ φόβου καὶ τρόμον, καὶ μηδὲν γήϊνον ἐν ἑαυτῇ λογιζέσθω: ὁ γὰρ Βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριενόντων, προέρχεται σφαγιασθῆναι καὶ δοθῆναι τοῖς πιστοῖς" προηγοῦνται δὲ τούτον oi χοροὶ τῶν ἀγγέλων μετὰ πάσης ἀρχῆς καὶ ἐξουσίας, τὰ πολνόμματα Χερουβίμ, καὶ τὰ éfarrépvya Σεραφὶμ τὰς ὄψεις καλύπτοντα, καὶ βοῶντα Ὕονεν ὁ πρὸ αἰώνων ὑπάρχων Θεὸς ἡμῶν" τὴν γὰρ σὴν μήτραν θρόνον ἐποίησε, καὶ τὴν σὴν γαστέρα πλατυτέραν οὐρανῶν ἀπειργάσατο. ᾿Επὶ σοὶ χαί- pet, κεχαριτωμένη, πᾶσα ἡ κτίσις" δόξα σοι. I understand Goar as stating that the MSS. do not contain either this hymn or the following. C has the χαῖρε, κεχαριτωμένη as it had in the τῶν ἁγίων cov, ὧν ταῖς ἱκεσίαις ἐπίσκεψαι ἡμᾶς, ὁ Θεός. καὶ μνήσθητι πάντων τῶν κεκοιμημένων ἐπ᾿ ἐλπίδι ἀναστάσεως ζωῆς μνήσθητι, Κύριε, τὰς ψυχὰς τῶν προκεκοιμημένων δούλων σου, Σηλβέστρου > » αιωνίον. ἱερομοναχοῦ, Ματθαίου, Θωμαΐς....... (2) These names are found only in this M8. Others were written in the margin of 1. 10 but Bubsequently erased. Tho Latin passes on to the prayer for the church. CENTURY. τὸν ὕμνον, ᾿Αλληλούϊα, ᾿Αλληλούϊα, *AA- AnAovia. Ὁ διάκονος θυμιᾷ γύρωθεν τὴν ἁγίαν τράπεζαν καὶ τὰ δίπτυχα, τῶν τε ζώντων καὶ κεκοιμημένων ὧν βούλεται μνημονεύει. "O δὲ ἱερεὺς εὔχεται μυστικῶς. Tod ayiov ᾿Ιωάννον ToU προφήτον προ- δρόμου καὶ βαπτιστοῦ Tay ἁγίων καὶ πανευφήμων ἀποστόλων' Τοῦ ayiov τοῦ A., οὗ καὶ τὴν μνήμην ἐπιτελοῦμεν, καὶ πάντων τῶν ἁγίων σου, ὧν ταῖς ἱκεσίαις καὶ μνήσθητι πάντων τῶν κεκοιμημένων ἐπ᾽ ἐλπίδι ava- ἐπίσκεψαι ἡμᾶς, ὁ Θεός. στάσεως ζωῆς αἰωνίου. ᾿Ενταῦθα ὁ ἱερεὺς μνημονεύει, ὧν θέλει, ζώντων καὶ τεθνεώτων, καὶ ὑπὲρ μὲν ζώντων λέγει" Ὑπὲρ σωτηρίας, ἐπισκέψεως, ἀφέσεως Liturgy of Chrysostom. See note (d) p. 131. (a) - ἦχος πλ. β΄. R. (b) This too seems to be omitted in the MSS. + τοῦτο τὸ παρὸν τροπάριον᾽ ἦχος πλ. α΄. R. (c) C τοῦ ἁγίου πατρὸς ἡμῶν Βασιλείον. (d) Goar says that the next eleven lines are wanting in the MSS. 21—2 (9) (d) 164 LITURGY OF SAINT BASIL. ELEVENTH CENTURY. Ἐνταῦθα μνημονεύει οὖς θέλει. καὶ ἀνάπανσον αὐτοὺς grou ἐπισκοπεῖ TO φώς τοῦ προσώπου σον. Ἔτι σοῦ δεόμεθα, μνήσθητι, Κύριε, τῆς ἁγίας σου καθολικῆς καὶ ἀποστολικῆς ἐκ- κλησίας,... μέχρι τῆς συντελείας τοῦ αἰῶνος. Μνήσθητι, Κύριε, τῶν τὰ Sapa σοι ταῦτα προσκομισάντων, K.T.À. Μνήσθητι, Κύριε, τῶν καρποφορούντων καὶ καλλιεργούντων, κιτ.λ. Μνήσθητι, Κύριε, τῶν ἐν ἐρημίαις καὶ ὄρεσι, x.r.À. Μνήσθητι, Κύριε, τῶν ἐν παρθενίᾳ, x.7.A. Μνήσθητι, Κύριε, τῶν εὐσεβεστάτων καὶ πιστοτάτων ἡμῶν βασιλέων, k.T.À. Μνήσθητι, Κύριε, πάσης ἀρχῆς καὶ ἐξουσίας, Kr. Μνήσθητι, Κύριε, τοῦ περιεστῶτος λαοῦ, (1) 1. 10 omits this. (2) G 1 omits καὶ ἀποστολικῆξ. SIXTEENTH τῶν ἁμαρτιῶν τοῦ δούλου τοῦ Θεοῦ τοῦ δεῖνος. Ὑπὲρ δὲ τεθνεώτων, λέγει" Ὑπὲρ ἀναπαύσεως καὶ ἀφέσεως τῆς ψυχῆς ^ , ^ ^ . 2 , ^ tov δούλου σον τοῦ δεῖνοτ' ἐν τόπῳ φωτεινῷ ἔνθα ἀπέδρα λύπη, στεναγμός, ἀνάπαυσον 9 , e € a avrovs, o Θεὸς ἡμῶν. Μυστικῶς τὴν εὐχήν" Καὶ ἀνάπαυσον αὐτοὺς ὅπου ἐπισκοπεῖ AJ ^ ^ , TO φώς Tov προσωπου σον. Ἔτι σοῦ δεόμεθα, μνήσθητι, Κύριε, τῆς ἁγίας σου καθολικῆς καὶ ἀποστολικῆς ἐκ- κλησίας. Μνήσθητι, Κύριε, τῶν τὰ δῶρά σοι καὶ τῶν δι’ εὐλόγους αἰτίας ἀπολειφθέν- των, καὶ ἐλέησον αὐτοὺς καὶ ἡμᾶς, κατὰ τὸ πλῆθος τοῦ ἐλέους σον τὰ ταμιεῖα αὐτῶν ἔμπλησον παντὸς ἀγαθοῦ" τὰς εἰρήνῃ καὶ ὁμονοίᾳ διατήρησον᾽ τὰ νήπια ἔκθρεψον' τὴν νεό- Tra παιδαγώγησον' τὸ γῆρας περικρά- Toy" τοὺς ὀλιγοψύχους παραμύθησον" τοὺς ἑἐσκορπισμένους ἐπισυνάγαγε' τοὺς , ϑ ^ συζυγίας avrov ἐν πεπλανημένους ἐπανάγαγε, καὶ σύναψον ^ *« » ^ ላ » a τῇ ἁγίᾳ σου καθολικῇ καὶ αποστολικῇ ἐκκλησίᾳ τοὺς ὀχλουμένους ὑπὸ πνευμά- των ἀκαθαρτῶν ἐλευθέρωσον᾽ τοῖς πλέουσι σύμπλευσον᾽ τοῖς ὁδοιποροῦσι συνόδευσον" ^ , . 9 ^ 4 , e χηρῶν Tpocr2Üv ορφανῶν νυπεράσπισον Φ , e^ e ^ LÀ . ^ αἰχμαλώτους ῥῦσαι" νοσοῦντας tagat τῶν. ἐν βήμασι καὶ μετάλλοις καὶ ἐξορίαις καὶ πικραῖς δουλείαις καὶ πάσῃ θλίψει καὶ (3) This is found complete in the Barberini copy (p. 83) but I am unwilling to omit it here. CENTURY. ταῦτα προσκομισαντων. Μνήσθητι, Κύριε, τῶν καρποφορούντων καὶ καλλιεργούντων. Μνήσθητι, Κύριε, τῶν ἐν ἐρημίαις καὶ ὄρεσι. Μνήσθητι, Κύριε, τῶν ἐν παρθενίᾳ, καὶ εὐλαβείᾳ, καὶ ἀσκήσει, καὶ σεμνῇ πολιτείᾳ διαγόντων. | Μνήσθητι, Κύριε, τῶν εὐσεβεστάτων καὶ πιστοτάτων ἡμῶν βασιλέων. Μνήσθητι, Κύριε, πάσης ἀρχῆς καὶ ἐξ- ουσίας, καὶ τῶν ἐν παλατίῳ ἀδελφῶν ἡμῶν. Μνήσθητι, Κύριε, τοῦ περιεστώτος λαοῦ, Kal ἐμφυλίου πολέμου. [84] [84] 9.6 (86) 166 LITURGY OF SAINT BASIL. ELEVENTH CENTUBY. ὀρθοδόξων, τῶν ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας. Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σον καὶ τῆς ἐμῆς ἀναξιότητος" συγχώρησόν μοι πᾶν πλημμέλημα ἑκούσιόν τε καὶ ἀκούσιον, καὶ μὴ διὰ τὰς ἐμὰς ἁμαρτίας κωλύσῃς τὴν χάριν τοῦ ἁγίου σου Πνεύματος ἀπὸ τῶν προκειμένων δώρων. Μνήσθητι, Κύριε, τοῦ πρεσβυτερίονυ, ...fráyra. γὰρ ἀπέδωκας ἡμῖν. ᾿Εκφών. Kai δὸς ἡμῖν ἐν ἑνὶ στόματι καὶ μιᾷ καρδίᾳ δοξάζειν καὶ ἀνυμνεῖν τὸ πάγτιμον καὶ μεγαλοπρεπὲς ὄνομά σον, τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Εκφών. Kat ἔσται τὰ ἐλέη τοῦ μεγάλον (1) These have been added since the Barberini MB. was written. They arein BM1 G 26 διάκονος ἐν τῷ ἄμβωνι" ᾿Αγοιχθήτωσαν αἱ θύραι. SIXTEENTH ὀρθοδόξων, τῶν ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας. Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σον καὶ τῆς ἐμῆς ἀναξιότητος' Migr, Κύριε, τοῦ πρεσβυτερίου, τῆς ἐν Χριστῷ διακονίας, .....«πάντα yap ἀπέ- δωκας ἡμῖν" Ἐκφών. Καὶ δὸς ἡμῖν ἐν ἑνὶ στόματι e TEV αἰώνων. Ἐκφών. Kai ἔσται τὰ ἐλέη τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (a) Goar’a text and R have here ὁ ἱερεὺς ἐπιστρέφει πρὸς τῇ θύρᾳ καὶ εὐλογών λέγει ἐκ- φώνω:. Kal ἔσται. Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. Ὁ διάκονος. Πάντων τῶν ἁγίων μνημονεύ- σαντες, ére καὶ ἔτι ἐν εἰρήνῃ τοῦ Kvpiov δεηθῶμεν. | Ὑπὲρ τῶν προσκομισθέντων καὶ ἁγιασ- θέντων τιμίων δώρων τοῦ Κυρίου δεηθώμεν" Ὅπως ὁ φιλάνθρωπος Θεὸς ἡμών, ὁ προσδεξάμενος αὐτὰ εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερὸν αὐτοῦ θυσιαστή- ριον, eis ὀσμὴν εὐωδίας, ἀντικαταπέμψῃ ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν τοῦ ἁγίον Πνεύματος, δεηθώμεν. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, καὶ ἀνάγκης τοῦ Kuptov δεηθῶμφ. Ὃ ἱερεὺς κλιγόμενος ἐπεύχεται. Kal ἀνοίγονται αἱ θύραι. Διτανεία τετάρτῃ. πά»- των τῶν ἁγίων. (2) 1. 10 κλίνας. CENTURY. μετὰ πάντων pov. Kal ὁ διάκονος ἐξέρχεται, el ἔστιν, εἰ δ᾽ ox, ὃ ἱερεύς, καὶ στὰς ἐν τῷ συνήθει τόπῳ λέγει" Πάντων τῶν ἁγίων... δεηθῶμεν. Ὁ χορός. Κύριε, ἐλέησον. Kal τὰ λοιπὰ ὡς ἐν τῇ τοῦ Χρυσοστόμου λει- τονυργίᾳ. Ὑπὲρ τῶν προσκομισθέντων. Ὅπως ὁ φιλάνθρωπος. Ὑπὲρ τοῦ ῥνσθῆναι. Ὁ ἱερεὺς ἐπεύχεται μυστικῶτ" (b) This is missing in the MSS. (c) Some MSS. add τῆς curarr§s λεγομένῃς. 6) e) [85] (1) 6". 7 [85] (a) e) LITURGY OF SAINT BASIL. 107 ELEVENTH CENTURY. Ὁ Θεὸς ἡμῶν, ὁ Θεὸς τοῦ σώζειν, σὺ ἡμᾶς δίδαξον εὐχαριστεῖν σοι ἀξίως, x... ονον. «τοῖς ἀγαπῶσί σε, Κύριε. Ὁ διάκονος. Τὴν ἡμέραν πᾶσαν τελείαν. ᾿Αντιλαβοῦ, σῶσον. "Ἄγγελον εἰρήνης, πιστὸν ὁδηγόν. Συγγνώμην καὶ ἄφεσιν. Τὰ καλὰ καὶ συμφέροντα. Τὸν ὑπόλοιπον χρόνον. Χριστιανὰ τὰ τέλη. Τὴν ἐνότητα τῆς πίστεως. ᾿Εκφώνως. Kai καταξίωσον ἡμᾶς, Δέσποτα, μετὰ παῤῥησίας, ἀκατακρίτως, τολμᾶν ἐπι- καλεῖσθαί σε τὸν ἐπουράνιον Θεὸν Πατέρα, καὶ λέγειν, Ὁ λαός. Πάτερ ἡμῶν ὁ ἐν τοῖς OY PANOIC. (1) As on p. 185. (These have been added.) (2) G 2 ὁ λαὸς xal ὁ κλῆρος σὺν αὐτῷ αἴροντες τὰς χεῖρας λέγουσι τὸ Πάτερ ἡμῶν. (3) G 1 Kal ὁ ἱερεὺς ὀρθῶς, μυστικῶς εὔχεται ὑψῶν τὰς xeipas" Κύριε, Κύριε, μόνε ἀγαθέ, μόνε φιλάνθρωτε, μὴ εἰσενέγκῃ: ἡμᾶς εἰς πειρασμόν, ἀλλὰ SIXTEENTH 'O Geos ἡμώῶν...σὺ 0 Θεὸς ἡμῶν... «ο«.τοῖς ἀγαπῶσί σε, Κύριε. Ὃ διάκονος, εἰ ἔστι, τὰ εἰρηνικὰ ὡς καὶ ἐν τῇ τοῦ Χρυσοστόμου. ᾿Εκφώνως ὁ ἱερεύς. λέγειν. Καὶ καταξίωσον.. καὶ Ὁ χορὸς τὸ Πάτερ ἡμῶν. ᾿Εκφώνως ὁ ἱερεύς. "Ort σοῦ... αἰώνων. Ὁ χορός. ᾿Αμήν. (a) Co ἱερεὺς ὑψοῖ τὰς xeipas. (b) C ὁ ἱερεὺς λέγει τὸ Πάτερ ἡμῶν. (c) Η ἡμῶν... κλίνωμεν. Some MSS. add Zot, Ὃ ἱερεὺς. Ὅτι σοῦ ἐστιν ἡ βασιλεία, καὶ 7 δύναμις, καὶ ἡ δόξα, τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεὶ καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. Εἰρήνη πᾶσιν. 'O διάκονος, Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Ὁ ἱερεὺς κλινόμενος ἐπεύχεται. Δέσποτα Κύριε, ὁ Πατὴρ τῶν οἰκτιρμῶν, e»... es Πνεύματος ἁγίου κοινωνίαν, ᾿Ἐκφώνησις. Χαριτι, καὶ οἰκτιρμοῖς, καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σον Yiov, μεθ᾽ ov εὖ ὃς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύματι, vüv καὶ ἀεὶ καὶ eis τοὺς αἰῶνας τῶν αἰώνων. Ὁ ἱερεὺς ἐπεύχεται. ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ καὶ τῶν ἔργων αὐτοῦ, ὅτι σοῦ ἐστιν. (4) B M 8 breaks off here. (5) In B the rubrio was τῆς ὑψώσεως τοῦ ἄρτον. G 2 Ὃ διάκονος, Πρόσχωμεν. ὁ ἀρχιερεὺς ὑψῶν τὸν üprov* Πρόσχες, Κύριε ᾿Ιησοῦ. CENTURY. Ὁ ἱερεύς. Elpyjvg πᾶσιν. Ὁ χορός. Καὶ μετὰ τοῦ πνεύματός σου. Ὁ διάκονος. Tas κεφαλὰς ὑμῶν τῷ Κυρίῳ κλίνατε. Κλίνας γοῦν ὃ διάκονος μικρὸν τὴν κεφαλήν, καὶ ὁρῶν τὸν ἱερέα προσκυνοῦντα, προσκυνεῖ καὶ ቅ ያ αὐτόφ. 'O ἱερεὺς κλινόμενος ἐπεύχεται μυστικῶτ" Δέσποτα Κύριε... κοινωνίαν, ᾿Εκφώνως ὁ ἱερεύς. Χαριτι.. «αἰώνων. Ὁ χορός. ᾿Αμήν. Κύριε. (d) R has simply ὁ ἱερεὺς ἐπεύχεται. [85] Un £8 (d (d) [86] (a) 108 LITURGY OF SAINT BASIL. ELEVENTH CENTURY. Πρόσχες, Κύριε Ἰησοῦ Χριστέ, ὁ Θεὸς ἡμῶν, ἐξ ἁγίου κατοικητηρίου σου, καὶ ἀπὸ θρόνον δόξης τῆς βασιλείας cov, καὶ ἐλθὲ els τὸ ἁγιάσαι ἡμᾶς, ὁ ἄνω τῷ Πατρὶ συγκαθεζόμενος καὶ ὧδε ἡμῖν ἀοράτως , 4 , ^ a συνών" καὶ καταξίωσον τῇ κραταιᾷ σου x ^ «a ^9 , , ያ χειρὶ μεταδοῦναι ἡμῖν τοῦ axpayroy σώματός σον καὶ τοῦ τιμίον αἵματος, καὶ & ἡμῶν παντὶ τῷ λαῷ. Ὁ διάκονος. ΤΠρόσχωμεν. (1) 1. 10 adds ὁ ἱερεὺς ὑψοῖ τὸν ἄρτον σταυροειδῶς, λέγων. SIXTEENTH CENTURY. *O ἱερεὺς ἐπεύχεται μυστικῶς" . Ilpooxes......TQ λαῷ. Kdá»ravÜa ὃ re ἱερεὺς kal ὁ διάκονος τὰ αὐτὰ (a) This is not in the MSS. nor in Goar's copy, nor in BR. C has xal θυμιών λέγει' 'Υψώσω K.T.À. 88 in note a, p. 186 to the word MeN tera. It proceeds Μελίζεται ὁ ἀμνὸς ToU Θεοῦ, ὁ Tlds τοῦ Πατρός, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, Fdy- Tore νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Kal λαβὼν τὴν μερίδα τίθησιν αὐτὴν ἐν τῷ ποτηρίῳ, τοῦ διακόνου εἰρηκότος, Πλήρωσον, δέσποτα. Καὶ ὁ ἱερεύς, Πλήρωμα τοῦ ἁγίον Πνεύματος. Kal μικρὸν κύψας εὔχεται οὕτως. Μεμολυσμένῃ ψυχῇ, καὶ ῥυπαρῷ χείλει, καὶ χερσὶν αἰσχραῖς, καὶ πυλίνῃ γλώττῃ, καὶ ὅλος ὑπάρχω ταπεινὸς καὶ ἁμαρτωλὸς καὶ ἀμετανόητος, φιλάνθρωπε Σωτέρ pov’ καὶ ἱκετεύω, ὁ καλῶν ἁμαρτωλοὺς εἰς μετάνοιαν, ἄφες, σνγχώρησόν ho τῷ ἁμαρτωλῷ τὰ παραπτώματά μον, τὰ πλημμελήματά μου, τὰ ἑκούσια καὶ τὰ ἀκούσια, τὰ ἐν γνώσει καὶ τὰ ἐν ἀγνοίᾳ, πάντα μοι σνγχώρησον, ὡς ἀγαθὸς καὶ φιλάνθρωπος, μακρόθυ- pbs τε καὶ πολνέλεος' καὶ τῇ πρεσβείᾳ τῆς πανα- χράντου δεσποίνης ἡμῶν θεοτόκου καὶ ἀειπαρθένον Μαρίας, ἀκατακρίτως ἀξίωσόν με δέξασθαι τὴν ἁγίαν καὶ ἄχραντόν σον δωρεάν, εἰς ἄφεσιν ἁμαρτιῶν, εἰς κάθαρσιν τῶν πονηρών μον λογισμῶν, εἰς τήρησιν τῶν ἐντολῶν σον, καὶ els ζωὴν αἰώνιον" ὅτι πρέπει σοι πᾶσα δόξα, τιμή... Thus C gives here a solution of the difficulty mentioned in the note (k), p. 138. It proceeds xal λαβὼν μίαν μερίδα κλᾷ xal δίδει (sic) τῷ διακόνῳ καὶ τοῖς συλλειτουργοῦσιν, λέγων" καὶ λέγουσιν καὶ ποιοῦσιν τῇ τοῦ Χρυσοστόμου λειτουργίᾳ. Ὁ διάκονος ἐκφωνεῖ: Πρόσχωμεν. Tov δείπνου σου τοῦ μυστικοῦ (as on p. 189). Ei’ οὕτω λέγει ταύτην τὴν εὐχήν. Δέσποτα, φιλάνθρωπε Κύριε, ᾿Ιησοῦ Χριστέ, μὴ εἰς κρίμα ἣ κατάκριμα γενέσθαι τὰ ἅγια ταῦτα, ἀλλ᾽ εἰς κάθαρσιν ψυχῆς τε καὶ σώματος. Εἶτα σφραγίζει ἑαυτὸν ἐν τῷ μετώπῳ μετὰ τῆς μερίδος, λέγων" Πιστεύω, Κύριε, καὶ ὁμολογῶ ὅτι σὺ εἶ ὁ Χριστός, ὁ Tics τοῦ Θεοῦ τοῦ juwros. Λέγει" To τίμιον σῶμα τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, τὸ μεταδιδόμενον ἡμῖν εἰς ἄφεσιν uo» καὶ εἰς ζωὴν αἰώνιον, Ὁμοίως καὶ els τὸ ποτήριον λέγει" Ποτήριον σωτηρίου λήψομαι καὶ τὸ ὄνομα Κυρίου ἐπικαλέσομαι. Αὐτὸ To τίμιον αἷμα τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ τὸ μεταδιδό- μενον ἡμῖν εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον. El’ οὕτω σπογγίσας τὸ ποτήριον βάλλει ἐν αὐτῷ τὰς μερίδας ἑτέρας, λέγων τὴν εὐχὴν ταύτην. Γένοιτό μοι, Κύριε ᾿Ιησοῦ Χριστέ, ὁ Θεὸς ἡμῶν, τὸ σῶμά cov τὸ ἅγιον εἰς ἄφεσιν ἁμαρτιῶν, καὶ τὸ αἷμά cov τὸ τίμιον els ζωὴν αἰώνιον, καὶ é» τῇ δευτέρᾳ σου παρουσίᾳ συναρίθμησόν με τοῖς δικαίοις καὶ ἐκλεκτοῖς σου προβάτοις, ὅτι εὐλογητὸς εἶ εἰς τοὺς αἰῶνας τῶν αἰώνων. El μὲν εἰσίν τινες of βουλόμενοι μεταλαβεῖν᾽ Μετὰ φόβου καὶ πίστεως καὶ ἀγάπης προσέλθετε Χριστῷ τῷ Θεῷ καὶ Βα- ciet ἡμῶν. Ὃ λαὸς ἀποκρίνεται, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν. Kal ὁ ἱερεὺς μεταλαμβάγει τὸν λαόν, λέγων' TS τίμιον σῶμα καὶ αἷμα τοῦ Kuplov, 6) ιθ΄. 8 (e) LITURGY OF SAINT BASIL. 169 ELEVENTH CENTURY. Ὃ ἱερεύς. τὰ Ala τοῖς Arioic. Ὁ διάκονοι. Πλήρωσον, δέσποτα, τὸ ἅγιον [4 wornptoy. Kal λαβὼν ὁ ἱερεὺς ἐκ τοῦ ἄρτου μερίδα μίαν βάλλει εἰς τὸ ἅγιον ποτήριον, λέγων, Πλήρωμα Πνεύματος ayiov. Ὁ διάκονος. ᾿Αμήν. Eira. Μετὰ φόβον Θεοῦ xal πίστεως. Προσέλθετε, Εἴτα τῆς μεταλήψεω: τελειωθείσης καὶ τῶν ἁγίων λειψάνων ἀπὸ τῆς ἱερᾶς ἀρθέντων τραπέζης éx- εὔχεται ὁ ἱερεύς. (1) This is not in B, 10, Β M1, or G2. The two latter have ὁ λαός Εἷς ἅγιος. Kai οἱ ψάλται ψάλλουσιν τὸ κοισωνικόν, καὶ οὕτως πάντες μεταλαμβάνουσιν. Elra τῆς μεταλήψεως τελειω- θείσης τὰ ἅγια εἰς τὸ σκευοφυλάκιον εἰσφέρονται satu ψαλλομένων τό" Πληρωθήτω τὸ στόμα μου. The Latin proceeds “ ut hymnum dicamus gloria tus: quia nos idoneos fecisti sanctorum tuorum participare mysteriorum : salva nos in sanctifi. catione tua tota die meditantes justitiam tuam." SIXTEENTH Kal ὁ lepeós. Ta dria τοῖς ἁγίοις, Kal ὁ χορός. Els ἅγιος, εἷς Κύριος Ἰησοῦς Χριστός, eis δόξαν Θεοῦ Πατρός. ᾿Αμήν. Καὶ ἐνταῦθα καὶ ὁ χορὸς τὰ αὐτὰ ψάλλει τῇ τοῦ Χρυσοστόμου lepovpylg* καὶ ὁ ἱερεὺς καὶ ὁ διάκονος, καὶ ἐν τῇ ζέσει, καὶ ἐν τῷ μελισμῷ, καὶ ἐν τῇ κοινωνίᾳ, καὶ ἐν ταῖς εὐχαῖς, καὶ θρησκείαιξ, (a) This is not in any MS. C has simply εἶτα τῆς μεταλήψεως τελειωθείσης, ὑποστρέφει ἐν τῷ θυσιαστηρίῳ καὶ λέγει τὴν εὐχὴν ταύτην. To the words εἰς πίστιν ἀναίσχυντον (p. 86) C adds els ἕλπίδα βεβαῖαν. RB has this; εἶτα τῆς μετα- λήψεως τελειωθείσης καὶ τῶν ἁγίων λειψάνων ἀπὸ τὴ: ἱερᾶς ἀρθέντων τραπέζης ἐπεύχεται ὁ ἱερεύτ᾽ Εὐχαριστοῦμέν σοι, Κύριε ὁ Θεὸς ἡμῶν, ἐπὶ τῇ μεταλήψει τῶν...... «τοῦ ov σον. Ὅτε δὲ μέλλει στραφῆναι τὰ ἅγια δῶρα ἔνθα προετέθησαν, ἐν τῷ αἴρεσθαι ταῦτα ἀπὸ τῆς ἁγίας τραπέζης θυμιᾷ ὁ διάκονος τρίς, ὁ δὲ ἱερεὺς λέγει καθ᾽ ἑαντόν, ὙὝψωθητι ἐπὶ τοὺς οὐρανούς, 6 Θεός, καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα σον. Αἴρων δὲ ταῦτα ἐκφωνεῖ, Πάντοτε, viv καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. Ὁ διάκονος. "Opgot" μεταλαβόντες τῶν It passes on to ὀρθοί, μεταλαβόντες. Then we have εὐχαριστοῦμέν σοι, and the Litany. (2) B εἰς πλήρωμα Πνεύματος ἁγίου. (8) B omits this. B M 1 breaks off here. (4) B xal μετὰ τὸ πάντας μεταλαβεῖν, λέγοντος τοῦ διακόνου τὴν εὐχήν. 1. 10 thas, εἶτα τῇς μετα- λήψεως τελεσθείσης ὁ ἱερεὺς ἐπεύχεται. (5) 1. 10 omits the next nine lines. (8) G 1 Πληρωθήτω τὸ στόμα pov καὶ rà ἑξῆς. CENTURY. ' ταὐτὰ kal λέγονσι kal ποιοῦσι τῇ ToU Χρυσοστόμου. Ὁ ἱερεὺς ἐπεύχεται μυστικῶς" Εὐχαριστοῦμέν σοι... τοῦ Χριστοῦ σον. Ὁ διάκονος ἐν τῷ συνήθει τόπῳ eras λέγει" Ὀρθοί, μεταλαβόντες... ζωοποιῶν vr ρίων ἀξίως εὐχαριστήσομεν τῷ Κυρίῳ. Ὁ χορός. Κύριε, ἐλέησον. ἙΕὐχαριστοῦμεν. (b) C has καὶ θυμιῶν ἐκφωνεῖ ὃ ἱερεύς, Eddo- γητὸς ὁ Θεὸς ἡμῶν πάντοτε x... ὋὍ λαός, Ely τὸ ὄνομα τοῦ Κυρίον εὐλογημένον. 'O ἱερεὺς λέγει, Εὐλογημένοι ἡμεῖς τῷ Κυρίῳ᾽ τῇ θείᾳ αὐτοῦ χάριτι, πάντοτε. λαός, Εὐλογήσω τὸν Κύριον. 22 (86) (5) (9 (b) [36] () [86] (3) 170 © LITURGY OF SAINT BASIL. ELEVENTH CENTURY. , € » *, [4 9 ኮ θείων, ἁγίων, ἀχράντων, ἀθανάτων, ἐπουρα- νίων, καὶ ζωοποιῶν φρικτῶν τοῦ Χριστοῦ μυστηρίων εὐχαριστήσωμεν τῷ Κυρίῳ. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον. Τὴν ἡμέραν πᾶσαν, τελείαν. ᾿Εκφώνως. Ὅτι σὺ ef ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρί, καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Α- μήν. Ὁ διάκονος. “Ev εἰρήνῃ προέλθωμεν. Τοῦ Κυρίον δεηθῶμεν. Εὐχὴ ὀπισθάμβωνος ἐκφωνουμένη. ‘O εὐλογῶν τοὺς εὐλογοῦντάς σε, Κύριε, ላ € , a 4 A , ^ Kai ἁγιάζων τοὺς ἐπὶ σοὶ πεποιθότας, σῶσον (1) G 2 ὁ ἀρχιερεὺς μετὰ ταῦτα ὄπισθεν τοῦ ἄμβωνος ἀπέρχεται᾽ καὶ ὁ διάκονος λέγει, Tob Kuplov δεηθῶμεν. Ὃ ἀρχιερεύς" εὐλογῶν. (2) This prayer is different from that in D. It is the same that is used in the modern «5. Chrysostom." One of the Paris MSS. used by Goar has the following εὐχὴ ὀπισθάμβωνος. Δέσποτα Ἰζύριε Ἰησοῦ Χριστέ, ὁ σωτὴρ ἡμῶν, ὁ καταξιώσας ἡμᾶς τῆς σῆς δόξης κοινωνοὺς γενέσθαι διὰ τῆς τῶν ἁγίων σαν μυστηρίων ζωοποιοῦ μεταλήψεως, δι’ ὧν τοῦ θανάτου σον καὶ τῆς ἀναστάσεως τὸν τύπον τελεῖν παρέδωκας ἡμῖν, Be’ αὐτῶν ἡμᾶς ἐν τῷ ἁγιασμῷ BIXTEENTH Ὁ διάκονος. ᾿Αντιλαβοῦ ...... Τὴν ἡμέ pav... ᾿Εκφώνως ὁ ἱερεύς. Ὅτι σὺ εἶ 0 ἁγιισμὸς «««αἰώνων. Ὁ χορός. ᾿Αμῆήν. (a) R gives this to the priest. τὸν λαόν cov, καὶ εὐλόγησον τὴν κληρο- γομίαν σον" τὸ πλήρωμα τῆς ἐκκλησίας σου φύλαξον" ἁγίασον τοὺς ἀγαπῶντας τὴν εὐπρέπειαν τοῦ οἴκον σου" σὺ αὐτοὺς ayre- δόξασον τῇ θεϊκῇ cov δυνάμει, καὶ μὴ ἐγκαταλίπῃς ἡμᾶς, τοὺς ἐλπίζοντας ἐπὶ σέ" εἰρήνην τῷ κόσμῳ σου δώρησαι, ταῖς ἐκκλη- σίαις σου, τοῖς ἱερεῦσι, τοῖς βασιλεῦσιν ἡμῶν, τῷ στρατῷ, καὶ παντὶ τῷ λαῷ σου" ὅτι πᾶσα δόσις ἀγαθή, καὶ πᾶν δώρημα τέλειον, ἀνωθέν ἐστι, καταβαῖνον ἐκ σοῦ τοῦ Πατρὸς τῶν φώτων" καὶ σοὶ τὴν δόξαν, καὶ εὐχαριστίαν, καὶ προσκύνησιν ἀναπέμ- πομεν, τῷ Πατρί, καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας e 9^ Tov αἰωνων. σον διαφύλαξον, μεμνημένους τῆς σῆς χάριτος διὰ παντός, καὶ σοὶ ζώντας ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἐγερθέντι. Ἰοῖς συλλειτουργήσασιν ἡμῖν καὶ τοῖς θείοις σου μυστηρίοις διακονήσασι βαθμὸν ἀγαθὸν περιποίησαι καὶ πολλὴν παρρησίαν ἐπὶ τοῦ φοβεροῦ σον βήματος" εἰρήνην τῷ κόσμῳ δώρησαι, ταῖς ἐκκλησίαις σου, τοῖς ἱερεῦσι, τοῖς βασιλεῦσιν ἡμῶν καὶ παντὶ τῷ λαῷ σον. Σὺ γὰρ εἶ ὁ ἀληθινος Θεὸς ἡμῶν καὶ ζωὴ αἰώνιος, καὶ σοὶ τὴν δόξαν. (3) G 2 καὶ οἱ ὑπηρέται ἀποκρίνονται ᾿Αμήν. Ἑαὶ εἰς τὸ σκευοφυλάκιον ἀπέρχονται" καὶ τὰ ἱερὰ ἐκδύουσιν ἐγγὺς τῆς προθέσεως. And so it con- cludea. CENTURY. Ὁ διάκονος. Εν εἰρήνῃ προέλθωμεν. Kal αὖθις. Tou Κυρίου δεηθώμεν. Εὐχὴ ὀπισθάμβωνος ἐκφωνουμένη παρὰ τοῦ ἱερέως ἔξω τοῦ βήματος. 'O εὐλογῶν... Tay αἰώνων. (b) R omits ἔξω τοῦ βήματος. 4) (a) (©) LITURGY OF THE PRESANCTIFIED. LITURGY OF THE PRESANCTIFIED. I have treated this Liturgy as those of Saint Chrysostom and Saint Basil. G and R denote respectively the texts of Goar and the modern Roman edition. I have not met with any MS. containing it later than the Barberini MS. and the Codex Rossanensis from which I have printed it above (pages 95—98). The figures between brackets [96] denote the pages on which corresponding passages in these MSS. have been printed. 1) (a) LITURGY OF THE PRESANCTIFIED. ELEVENTH Ἢ θείδ μγοτάγωΓίδι TON TIPOHTIACMÉNON. ᾿ Ἐισελθόντος τοῦ ἱερέως ἐν τῷ ἁγίῳ θυσιαστηρίῳ, καὶ τὴν ἱερὰν ἐνδυσαμένον στολήν, καὶ εὐλογή- (1) Two οὗ Goar's MSS. and another in the Barberini collection ascribe this to Germanus, archbishop of Constantinople. The usual title SIXTEENTH Ἡ θείδ Aerroypria τῶν προηγιδομένων. Αὕτη ἡ θεία λειτουργία λέγεται ἐν ταῖς τῆς τεσσερακοστῆς νηστίμαις ἡμέραις μόνον, ὡς ἐν τῷ Tuma ἔχεται. "0 ἱερεὺς καὶ ὁ διάκονος εἰσέρχονται καὶ ἐνδύονται, τοιαύτας εὐχὰς λέγοντες οἵας καὶ ἐν τῇ τοῦ Χρυσοστόμον λειτουργίᾳ μετέπειτα λαμ- βάνουσιν τὸ θυμιατήριον καὶ θυμιῶσι τρίς, per’ εὐλαβείας, ἔνθα ὁ ἅγιος ἄρτος πεφυλαγμένος εἴη, λέγοντες τὸ Ὁ Θεός, ἱλάσθητί μοι. Τότε λαμ- βάνει ὁ ἱερεὺς τὸν ἅγιον ἄρτον μετὰ τῆς προσηκούσης εὐλαβείας καὶ ἐπιμελείας, καὶ τίθησιν αὐτὸν ἐπὶ τὸν ἅγιον δίσκον ἐν τῇ προθέσει, λέγων τὸ Πιστεύω καὶ ὁμολογῶ. Εἴτα θυμιῶν τὸν ἀστέρα, τίθησιν (a) Goar and the modern Roman edition prefix two introductory passages : the first con- taining the ‘‘ psalms of the steps” and several hymns for Lent, which are followed by a lesson from Genesis (vii. 6—9) and another from Proverbs (ix. 12—18). The second is an explanation of the service (ἑρμηνεία τῆς θείας λειτουργίας τῶν προηγιασμένων) This describes CENTURY. σαντος τὸν εὐλογητὸν Θεόν, ψάλλεται συνήθως ὃ προοιμιακὸς ψαλμός" οὕτως δὲ ἱστάμενος ἔνδοθεν λέγει τὰς εὐχὰς τοῦ λυχνικοῦ. ia H θεία λειτουργία. The Barberini codex adds ψαλλομένη τῆς ἐννάτης ὥρας. CENTURY. ἔπανω, οὐδὲν λέγων, uer! εὐλαβείας μόνον, ὁμοίως καὶ τὸ κάλυμμα. Ey δὲ τῷ ἁγίῳ ποτηρίῳ ὀγχέει οἶνον καὶ ὕδωρ ὅσον ἀρκεῖ, οὐδὲν λέγων, καὶ μετὰ τοῦ καλύμματος καλύπτει ὡς ἔθος σὺν τῷ ἀέρι εὐλαβῶς, καὶ ἔρχεται ἐπὶ τὴν ἁγίαν τράπεζαν ποιῶν μετανοίας τρεῖς, λέγων τὸ O Θεός ἱλασ- θητί μοι, καὶ ἀσπάζεται τὸ ἅγιον εὐαγγέλιον καὶ τὴν ἱερὰν τράπεζαν. Καὶ ὁ διάκονος λέγει, Εὐλόγησον, δέσποτα. Kal ὁ ἱερεὺς ἐκφώνως. Εὐλογημένη ἡ βασίλεια τοῦ Πατρὸς καὶ τοῦ Yiov καὶ ToU ἁγίου Πνεύματος, νῦν καὶ 9A ላ » A ቅጫ ^ .,^ αει και εἰς TOUS AlWwYaAS TOV avy, the ceremony on the day of consecration, and the mode in which the consecrated Breads are placed ἐν τῷ dprogoply. Then follow the rites of the day itself, which have been much modified since the publication of Demetrius Ducas. I have only given notes of the text of the Liturgy &c. as printed by Goar and R. " (>) Goar and R begin here. (b) (α) (0) (à 176 ELEVENTH Εὐχὴ ἀντιφώνου πρώτου. Κύριε οἰκτίρμον καὶ ἐλεῆμον, μακρόθυμε καὶ πολνέλεε, ἐνώτισαι τὴν προσευχὴν ἡμῶν καὶ πρόσχες τῇ φωνῇ τῆς δεήσεως ἡμῶν. Ποίησον μεθ᾽ ἡμῶν σημεῖον εἰς ἀγαθόν, ὁδήγησον ἡμᾶς ἐν τῇ ὁδῷ σου, τοῦ πορεύ- εσθαι ἐν τῇ ἀληθείᾳ σου, εὔφρανον τὰς καρδίας ἡμῶν εἰς τὸ φοβεῖσθαι τὸ ὄνομά σου τὸ ἅγιον, διότι μέγας εἶ σύ, καὶ ποιῶν Gavpaci, Σὺ εἶ ὁ Θεὸς μόνος, καὶ οὐκ BIXTEENTH Ὁ χορός. ᾿Αμήν. Kal μετὰ τὸν προοιμιακὸν ψαλμὸν λέγει τὰ εἰρηνικὰ ὁ Sidxovos* ὁ δὰ ἱερεὺς ἢ εὔχεταί τι 7] ἐπιμελεῖται τὴν ἁγίαν πρόθεσιν. Ἐν εἰρήνῃ τοῦ Κυρίου δεηθώμεν. Ὑπὲρ τῆς ἄνωθεν. Ὑπὲρ τοῦ ἁγίου οἴκου. Ὑπὲρ τοῦ ἀρχιεπισκόπου ἡμῶν ὁ δεῖνο:.- Ὑπὲρ τῶν εὐσεβεστάτων. Ὑπὲρ τοῦ συμπολεμῆσαι. Ὑπὲρ τῆς ἁγίας μονῆς. Ὑπὲρ εὐκρασίας ἀέρων. Ὑπὲρ πλεόντων, ὁδοιπορούντων. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς. ᾿Αντιλαβοῦ, σῶσον. Τῆς παναγίας, ἀχράντον. ᾿Εκφώνως ὃ ἱερεύς. “Ore εὐλόγηται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλοπρεπὲς (a) G and B καὶ ὁ προοιμιακὸς παρὰ τοῦ ταχ- θέντος μοναχοῦ, καὶ μετὰ τὸν προοιμιακὸν λέγει o διάκονος, Ey εἰρήνῃ. (b) G omits these two petitions. (c) Gand R have here ὅτι πρέπει σοι x.7.5. (d) Gand R simply εὐχὴ ἀρτιφώνου πρώτον. LITURGY OF THE PRESANCTIFIED. CENTUBY. ἔστιν ὅμοιός σοι dy θεοῖς, Κύριε, δυνατὸς dv ἐλέει, καὶ ἀγαθὸς ἐν ἰσχύϊ, eis τὸ βοηθεῖν καὶ παρακαλεῖν καὶ σώζειν πάντας τοὺς ἐλπίζοντας εἰς τὸ ὄνομά σον τὸ ἅγιον. ᾿Εκφώνω:. Ὅτι πρέκει σοι... τῶν αἰώνων, as on p. 112. ἙΕὐχὴ ἀντιφώνου δευτέρου. Κύριε μὴ τῷ θυμῷ σου ἐλέγξῃς ἡμᾶς, μηδὲ τῇ ὀργῇ cov παιδεύσῃς ἡμᾶς, ἀλλὰ ποίησον μεθ᾽ ἡμῶν κατὰ τὴν ἐπιείκειάν σου» CENTURY. ὄνομά σον, τοῦ Πατρὸς καὶ τοῦ Ὑἱοῦ καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί. Ὁ χορός. ᾿Αμήν. Εὐχὴ ἀντιφώνου πρώτου, ἣν ὁ ἱερεὺς μυστικῶς λέγει. ὁ δὲ χορὸς ἀναγινώσκει τοὺς ψαλμούς, τὸ Πρὸς Κύριον ἐν τῷ θλίβεσθαί με, ἕως τὸ Δόξα Πατρί, ἤγουν τὴν πρώτην στάσυ. Κύριε οἰκτίρμον καὶ ἐλεῆμον, μακρόθυμε, tet supra. ᾿Εκφώνως: ὁ ἱερεὺς μετὰ τὸ Δόξα Πατρί, Ὅτι πρέπει σοι πᾶσα δόξα, κ-τ.λ. Ὁ χορός. ᾿Αμήν. Tóre ὁ χορὸς λέγει τὸ ἐπίλοιπον τοῦ καθίσματος ὕγουν τὴν δευτέραν στάσιν. Εὐχὴ ἀντιφώνου δευτέρου ἣν ὁ ἱερεὺς λέγει μυστικῶς. | Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς ἡμᾶς, wt supra. Κύριε οἰκτίρμον. (e) @ ὁ διάκονος. "Ert καὶ ἔτι. ᾿Αντιλαβοῦ. Tis παναγίας, Ὅτι σὸν τὸ κράτος. RB nearly similar. (7) As on p. 112, (9) G and B simply εὐχὴ ἀντιφώνον δευτέρου. (4 ሆ) ወ) (1) (a) ©) (e) LITURGY OF THE PRESANCTIFIED. 177 ELEVENTH CENTURY. ἰατρὲ καὶ θεραπευτὰ τῶν ψυχῶν ἡμῶν, ὁδηγῶν ἡμᾶς ἐπὶ λιμένα θελήματός σου" φώτισον τοὺς ὀφθαλμοὺς τῶν καρδιῶν ἡμῶν εἰς ἐπίγνωσιν τῆς σῆς ἀληθείας, καὶ δώρησαι ἡμῖν τὸ λοιπὸν τῆς παρούσης ἡμέρας εἰρη- γικὸν καὶ ἀναμάρτητον, καὶ πάντα TOV χρύνον τῆς ζωῆς ἡμῶν, πρεσβείαις τῆς ἁγίας θεοτόκου καὶ πάντων τῶν ἁγίων σον. ᾿Εκφώνως. Ὅτι σὸν τὸ κράτος... «τῶν αἰώνων, as on pp. 112, 113. BUX ἀντιφώνον τρίτον. Κύριε, ὁ Θεὸς ἡμῶν, μνήσθητι ἡμῶν τῶν ἁμαρτωλῶν καὶ ἀχρείων δούλων σου, ἐν τῷ ἐπικαλεῖσθαι ἡμᾶς τὸ ἅγιον καὶ προσκυνητὸν ὄνομά ov" καὶ μὴ καταισχύνῃς ἡμᾶς ἀπὸ (1) 1. 10 ὑπεραγίας. (2) 1. 10. Κύριε. (8) x. 10 inserts εὐχή. τοῖς ἀσιγήτοις ὕμνοις καὶ ἀκαταπαύστοις δοξολογίαις ἐν τοῖς ὑψίστοις ὑπὸ τῶν ἁγίων δυνάμεων ἀνυμνούμενος, πλήρωσον τὸ στόμα ἡμῶν τῆς αἱνέσεώς σου, τοῦ δοῦναι μεγα- λωσύνην τῷ ὀνόματί σου, τῷ ἁγίῳ. καὶ δὸς ἡμῖν μερίδα καὶ κλῆρον μετὰ πάντων τῶν φοβουμένων SIXTEENTH 'O διάκονος μετὰ τὴν πλήρωσιν τοῦ μέσον καθίσματος τοῦ Δόξα Πατρί, λέγει τὰ εἰρηνικά, καὶ μετὰ τὰ εἰρηνικὰ ἐκφωνεῖ ὁ ἱερεύε" ᾿Αντιλαβοῦ, Τῆς παναγίας, aXpavrow Ἔτι καὶ ἔτι ἐν εἰρήνῃ. σῶσον. ᾿Εκφώνω:. Ὅτι σὸν τὸ κράτος. Ὁ χορός. ᾿Αμήν. Μετὰ τὴν ἐκφώνησων ἄρχεται 6 χορὸς τὸ τρίτον (a) G omits all after ὁ διάκονος. R has ὁ διάκονος μετὰ Τὸ Δόξα Πατρί, "Ἔτι καὶ ἔτι. (b) As on pages 112, 118. G, R have ὅτι τῆς προσδοκίας ToU ἐλέους σον, ἀλλὰ χάρισαι ἡμῖν, ὁ Θεός, πάντα τὰ πρὸς σωτηρίαν αἰτή- ματα, καὶ ἀξίωσον ἡμᾶς ἀγαπᾶν καὶ φο- βεῖσθαί σε ἐξ ὅλης τῆς καρδίας ἡμῶν, καὶ ποιεῖν ἐν πᾶσι τὸ θέλημά ov ᾿Εκφώνως. Ὅτι ἀγαθὸς καὶ φιλάνθρωπος Θεὸς ὑπάρχεις... αἰώνων, as on pp. 113, 114. Eira τοῦ ψαλμοῦ τελεσθέντος ἄρχεται τῆς συναπτῆς. Ἔν εἰρήνῃ τοῦ Κυρίου δεηθώμεν, καὶ τὰ λοιπά, Merd δὲ τὴν ἐκφώνησιν ψάλλεται τὰ προκείμενα. 'O δὲ ἱερεὺς ἀπέρχεται ἐν τῇ ἁγίᾳ προθέσει καὶ ἐξενεγκὼν τὸν ζωοποιὸν ἄρτον προτίθησιν ἐν TQ ἁγίῳ δίσκῳ μετὰ πάσης προσοχῆς καὶ εὐλαβείας, ποιῶν καὶ ἕνωσιν οὐ μέντοι λέγει τι τῶν συν- σε ἐν ἀληθείᾳ καὶ φυλασσόντων Τὰς ἐντολάς σου, πρεσβείαις τῆς ἁγίας θεοτόκου καὶ πάντων τῶν ἁγίων σου" ᾿Εκφώνως. Ὅτι εὐλόγηται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλοπρεπές. (4) r. 10 gives the εἰρηνικὰ at length. It proceeds xal μετὰ τὴν ἐκφώνησιν λέγεται τὰ συνήθη καθ[ίσματα) τοῦ yar. Ὁ δὲ ἱερεύς. CENTURY. . τοῦ καθίσματος. ‘O δὲ ἱερεὺς τὴν εὐχὴν τοῦ τρίτου ἀντιφώνον μυστικῶς λέγει. Κύριε, ὁ Θεὸς ἡμῶν, μνήσθητι ἡμῶν τῶν ἁμαρτωλῶν καὶ ἀχρείων, ut supra. Πληρουμένης τῆς εὐχῆς, καὶ τοῦ καθίσματος τελουμένου, ὁ διάκονος λέγει τὰ εἰρηνικά. Ἔτι καὶ ἔτι ἐν εἰρήνῃ. ᾿Αντιλαβοῦ, σῶσον. Τῆς παναγίας. ἀγαθός. (c) G and R εὐχὴ ἀντιφώνου τρίτου. (d) G and R ὁ διάκονος. 29 (2) (4) (d) (1) (8) (α) () 178 LITURGY OF THE PRESANCTIFIED. ELEVENTH CENTURY. ηθῶν τῇ προθέσει ἣ εὐχὴν προθέσεως, el καὶ ἔν τισιν εἴρηται εὐχὴ προθέσεως, ἀλλὰ μόνον περικαλύψας τὰ ἅγια καὶ θυμιάσας ἀπέρχεται. Ποιεῖ δὲ ἐν τῇ στιχολογίᾳ, καθ᾽ ἑκάστην Δόξαν, μικρὰν συναπτὴν καὶ ἐκφώνησιν. ᾿Εκφών. Ὅτι σὸν τὸ κράτος... «αἰώνων. ᾿Εκφών. Ὅτι ἀγαθὸς καὶ φιλάνθρωπος... αἰωνων. ᾿Εκφών. Ὅτι ἡγίασται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου, τοῦ Πατρὸς καὶ τοῦ Ὑἱοῦ καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί "Ey δὲ τῷ ψάλλεσθαι τὸ Κύριε, ἐκέκραξα, θυμιᾷ κατὰ τὴν τράπεζαν. (1) For εἴρηται εὐχὴ προθέσεως 1. 10 has εὕρητ αι. SIXTEENTH ᾿Εκφώνως ὁ ἱερεύς. “Ore ἀγαθὸς καὶ φιλάν- θρωπος... Ὁ χορός. ᾿Αμήν. Kal μετὰ τὴν στιχολογίαν 6 διάκονος τὰ εἰρηνικά. "Ert καὶ ἔτι. ᾿Αντιλαβοῦ, σῶσον. Τῆς παναγίας. ) ᾿Ἐκφώνως ὁ ἱερεύς. Ὅτι σὺ εἶ ὁ Θεὸς ἡμῶν, Θεὸς τοῦ ἐλεεῖν καὶ σώζειν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν τῷ Πατρὶ καὶ τῷ Yip καὶ τῷ ἁγίῳ Πνεύματι, νῦν. Ὁ χορός. ᾿Αμήν. Τότε ὁ μὲν χορὸς ψάλλει τὸ Κύριε, ἐκέκραξα. 'O δὲ ἱερεὺς 3j ὁ διάκονος θυμιᾷ πρῶτον μὲν τὴν πρόθεσιν ἔνθα ὁ ἅγιος ἄρτος, ἔπειτα δὲ τὴν ἀγίαν (a) G and R omit six lines. (b) G καὶ ψάλλεται τὸ Κύριε, ἐκέκραξα, xal ὁ διάκονος θυμιᾷ κατὰ τὴν τάξιν. Καὶ ἡ εἴσοδος 'H εἴσοδος μετὰ τοῦ θυμιατοῦ καὶ $ εὐχὴ τῆς εἰσόδον. Ἑσπέρας καὶ πρωΐ καὶ μεσημβρίας αἰνοῦ- μεν, εὐλογοῦμεν, εὐχαριστοῦμεν, καὶ δεόμεθά ce Δέσποτα τῶν ἁπάντων, φιλάνθρωπε Κύριε" κατεύθυνον τὴν προσευχὴν ἡμῶν ὡς θυμίαμα ἐνώπιόν σου, καὶ μὴ ἐκκλίνῃς τὰς καρδίας ἡμῶν εἰς Aóyovs 7) λογισμοὺς πονη- ρίας, ἀλλὰ ῥῦσαι ἡμᾶς ἐκ πάντων τῶν θηρενόντων τὰς ψυχὰς ἡμῶν ὅτι πρὸς σέ, Κύριε, of ὀφθαλμοὶ ἡμῶν καὶ ἐπὶ σοὶ Axe σαμεν, μὴ καταισχύνῃς ἡμᾶς ὁ Θεὸς ἡμῶν" Ὅτι πρέπει σοὶ πᾶσα δόξα, τιμή, καὶ προσκύνησις τῷ Πατρὶ καὶ τῷ Yi καὶ τῷ. (2) 1. 10 omits these seven lines. (3) r. 10 κατὰ τὸν τόπον. CENTURY. τράπεζαν καὶ ὅλον τὸ ἱερατεῖον, καὶ τὸν ναὸν σὺν παντὶ τῷ λαῷ. Μετὰ δὲ τὸ Κύριε, ἐκέκραξα, ψάλλει τὸ ἰδιόμελον τοῦ τριοδίου τῆς ἡμέρας καὶ τὰ "Ey δὲ τῷ Δόξα Πατρί, ἐξέρχεται ὁ ἱερεὺς καὶ ὁ διάκονος μετὰ τοῦ μαρτυρικὰ καὶ τοῦ μηναίον. θυμιάματος καὶ λαμπάδων, καὶ ποιοῦσι τὴν εἴσοδον ws ἔθος ἐστί, καὶ λέγει τὴν εὐχὴν ταύτην ὁ ἱερεὺς μυστικῶς. Ἑσπέρας καὶ πρωΐ, ut supra. Μετὰ τὴν εὐχὴν εὐλογεῖ μετὰ τῆς χειρὸς ὁ ἱερεὺς καὶ λέγει, Εὐλογημένη ἡ εἴσοδος τῶν ἁγίων σου, πάντοτε viv καὶ αεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων. ᾿Εκφώνω:. Ὅτι πρέπει σοὶ KT. . μετὰ τοῦ θυμιατοῦ. Evyxy τῆς εἰσόδου. Ἑσπέρας. (c) G and R omit five lines. p. 35 (c [26] (α) (0) 180 LITURGY OF THE PRESANCTIFIED. ELEVENTH CENTURY, Εὐχὴ τῆς ἐκτενοῦς ἱκεσίας. Κύριε, ὁ Θεὸς ἡμῶν, τὴν ἐκτενῇ ταύτην ...alavwy, as on pp. 77, 118, 119. 'O διάκονος. Ev£agÓe, as on p. 119. Οἱ πιστοί, Κατηχήσῃ αὐτοὺς τὸν λόγον τῆς ἀληθείας. ᾿Αποκαλύψῃ αὐτοῖς. Ἑνώσῃ αὐτούς. Σώσον, ἐλέησον. Οἱ κατηχούμενοι. Ὃ Θεὸς, ὁ Θεὸς ἡμῶν, ὃ κτίστης καὶ δημιουργὸς τῶν ἁπάντων, ὁ πάντας θέλων σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, ἐπίβλεψον ἐπὶ τοὺς δούλους σου τοὺς ar} χουμένους, καὶ λύτρωσαι αὐτοὺς τῆς πα- (1) 1. 10 ὁ ἱερεὺς ἐπεύχεται. λαιᾶς πλάνης καὶ τῆς μεθοδείας τοῦ ἀντικει- μένου, καὶ προσκάλεσαι αὐτοὺς εἰς τὴν ζωὴν τὴν αἰώνιον, φωτίζων αὐτῶν τὰς ψυχὰς καὶ τὰ σώματα, καὶ συγκαταριθμῶν αὐτοὺς τῇ λογικῇ σον ποίμνῃ ἐφ᾽ ἣν τὸ ὄνομώ cov τὸ ἅγιον ἐπικέκληται" ᾿Ἐκφώνως. “Iva καὶ αὐτοὶ σὺν ἡμῖν δοξά- (wc τὸ, as on p. 120. Ὁ διάκονος. Ὅσοι κατηχούμενοι, a8 on p. 120. Ἰστέον ὅτι ἀπὸ τῆς τετάρτης τῆς μεσονηστίμου προστίθενται καὶ τὰ ὑκερτεταγμένα διακονικὰ σὺν τῇ εὐχῇ, καὶ ὀφείλεις ἅμα τῷ εἰπόντι τὴν ἄνωθεν ἐκφώνησιν τὸ "Iva καὶ αὐτοὶ ἄρξασθαι οὕτως. Ὅσοι κατηχούμενοι, προέλθετε' ot κατη- (2) This prayer is the first that is found in B. SIXTEENTH CENTURY, Τὴν εὐχὴν ταύτην ὁ ἱερεὺς λέγει μυστικῶξ" Κύριε, ὁ Θεὸς ἡμῶν, τὴν ἐκτενῇ ταύτην .«««αἰώνων. Ὁ χορός. ᾿Αμήν. Ἑαἀνταῦθα ὁ διάκονος ὑπὲρ τῶν κατηχουμένων τὰ αὐτὰ λέγει τῇ τοῦ Χρυσοστόμον καὶ τοῦ Βασιλείον λειτουργίᾳ. Εύξασθε. Οἱ πιστοί, Κατηχήσῃ. 'Amc- καλύψῃ. Ey Xócov. Οἱ κατηχούμενοι τὰς kejaAas. Evxn ὑπὲρ τῶν κατηχουμένων μυστικῶς. Ὁ Θεός, ὁ Θεὸς ἡμῶν, ut supra. ᾿Εκφώνως, "Iva καὶ αὐτοὶ σὺν ἡμῖν δοξά- ζωσι. (α) G and R εὐχὴ τῆς ἐκτενοῦς ἱκεσίας. (b) G εὐχὴ κατηχουμένων πρὸ τῆς ἁγίας ἀναφορᾶς. ) (c) G, R omit these two lines, (d) In the Rossano Codex (see p. 95) the words are ὅσοι πρὸς τὸ φώτισμα προσέλθετε, O χορός. ᾿Αμῆν. ᾿Ενταῦθα ἐξαπλώνει ὁ ἱερεὺς τὸ εἷλητόν, ὧς καὶ ἐν τῇ τοῦ Χρυσοστόμου καὶ τοῦ Βασιλείου λειτουργίᾳ. Ὁ διάκονος. Ὅσοι κατηχούμενοι... Ὁ χορός. Κύριε, ἐλέησον. Ταῦτα μόνα λέγονται μέχρι καὶ τῆς τρίτης καὶ τῆς τετάρτης ἑβδομάδος" ἀπὸ δὲ τῆς τετάρτης τῆς μεσονηστίμου, μετὰ τὸ εἰπεῖν “Iva καὶ avroi, λέγονται ταῦτα τὰ διακονικὰ ἤγουν τὰ εἰρηνικά. Ὅσοι κατηχούμενοι προέλθετε" οἱ κατη- χούμενοι προέλθετε" ὅσοι πρὸς τὸ φώτισμα προέλθετε: εὔξασθε oi πρὸς τὸ φώτισμα. Ὁ χορός. Κύριε, ἐλέησον, which must be correct, So B. M. Add. 22749 (see above, p. 156, note 8), which contains all here to the direction ὅσοι πρὸς τὸ φώτισμα, p.182. This was to be used **on all Saturdays and Sundays after the fourth day of Midlent παρὲξ τοῦ σαββάτου τοῦ Aafapov." (9) [96] 182 LITURGY OF THE PRESANCTIFIED. ELEVENTH CENTURY. καὶ col τὴν δόξαν ἀναπέμπομεν τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων. Ὁ διάκονος. Ὅσοι πρὸς τὸ φώτισμα, προ- ἔλθετε" οἱ πρὸς τὸ φώτισμα, προέλθετε: ὅσοι κατηχούμενοι, προέλθετε' μή τις τῶν κατηχουμένων'" ὅσοι πιστοί, ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον καὶ διαφύ- λαξον. Εὐχὴ πιστῶν a’, 'O Θεός, ὁ μέγας καὶ aiverds, ὁ τῷ ζωο- ποιῷ τοῦ Χριστοῦ σου θανάτῳ εἰς ἀφθαρ- cíav ἡμᾶς ἐκ φθορᾶς μεταστήσας, σὺ πάσας ἡμῶν τὰς αἰσθήσεις τῆς ἐμπαθοῦς νεκρώ- σεως ἐλευθέρωσον, ἀγαθὸν ταύταις ἡγεμόνα τὸν ἔνδοθεν λογισμὸν ἐπιστήσας" καὶ ὀφ- (1) 1. 10 has προσέλθετε in the first two places. θαλμὸς μὲν ἀμέτοχος ἔστω παντὸς πονηροῦ βλέμματος: ἀκοὴ δὲ λόγοις ἀργοῖς ἀνεπί- Baros ἡ δὲ γλῶσσα καθαρευέτω ῥημάτων ἀπρεπῶν' ἅγνισον δὲ ἡμῶν καὶ τὰ χείλη τὰ αἰνοῦντά σε, Κύριε τὰς χεῖρας ἡμῶν ποίησον τῶν μὲν φαύλων ἀπέχεσθαι πρά- few, ἐνεργεῖν δὲ μόνα τὰ σοὶ εὐάρεστα" πάντα ἡμῶν τὰ μέλη καὶ τὴν διάνοιαν τῇ σῇ κατασφαλιζόμενος χάριτι. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, καὶ διαφύ- λαξον ἡμᾶς, ὁ Θεός, τῇ σῇ χάριτι. Σοφία. ᾿Εκφώνως. Ὅτι πρέπει σοι πᾶσα δόξα, τι- μή, καὶ προσκύνησις τῷ Πατρὶ.. τῶν αἰώνων. Ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶ- μεν. Εὐχὴ πιστῶν β΄. Δέσποτα ἅγιε, ὑπεράγαθε, δνσωποῦμέν (2) Not in B or C R. SIXTEENTH CENTURY. Πατρὶ καὶ τῷ Yig xai τῷ ἁγίῳ Πνεύματι, viv kai αεί... Ὁ χορός. ᾿Αμήν. Ὃ διάκονος. Ὅσοι πρὸς τὸ φώτισμα, προέλθετε' oi πρὸς τὸ φώτισμα, προέλθετε' ὅσοι κατηχούμενοι, προέλθετε' μήτις τῶν κατηχουμένων' ὅσοι πιστοί, ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθώμεν. "0 χορός. Κύριε, ἐλέησον. Ἕως ὧδε τὰ ἀπὸ τῆς τετάρτης τῆς μεσονηστί- μου. Εὐχὴ πιστῶν πρώτη μυστικώς. ᾿ Ὁ Θεός, ὁ μέγας... καὶ ὀφθαλμὸς μὲν (a) G and R simply ὁ διάκονος. ἀπέστω παντὸς πονηροῦ βλέμματος... χάριτι. Ὁ διάκονος τὰ εἰρηνικά, ὡς ἐν τῇ τοῦ Χρυσοστόμου καὶ Βασιλείον λειτουργίᾳ. . ᾿Αντιλαβοῦ. Tov ἡμέραν. ἤΑγγελον εἰρήνης. Συγγνώην. Ta καλά. Τὸν ὑπόλοιπον. Χριστιανά. Τῆς παναγίας. ᾿Ἐκφώνως ὁ ἱερεύς. Ὅτι πρέπει σοι, ut supra. Ὃ χορός. ᾿Αμήν. EU) πιστῶν δευτέρα μυστικώς. Δέσποτα ἅγιε, ὑπεράγαθε...γενώμεθα, ut supra, Ta εἰρηνικὰ ὁ διάκονος ws καὶ ἐν rots ἄλλοις, (b) As on page 126, Elsewhere in this copy we have τὴν ἑσπέραν. [96) (a) e) p. 37 ü) [97] 184 LITURGY OF THE PRESANCTIFIED. ELEVENTH CENTURY. BOX] μετὰ τὸ ἀποτεθῆναι τὰ θεῖα δῶρα. ὋὉ τῶν ἀρρήτων καὶ ἀθεάτων μυστηρίων Θεός, παρ᾽ ᾧ οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀποκρυφοί, ὁ τὴν διακονίαν τῆς λειτουργίας ταύτης ἀποκαλύψας ἡμῖν, καὶ θέμενος ἡμᾶς τοὺς ἁμαρτωλοὺς διὰ πολλήν σον φιλανθρωπίαν εἰς τὸ προσφέρειν σοι δώρά τε καὶ θυσίας ὑπὲρ τῶν ἰδίων ἁμαρτη- μάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων" αὐτός, ἀόρατε βασιλεῦ, ὁ ποιῶν μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός, ἔπιδε ἐφ᾽ ἡμᾶς τοὺς ἀναξίους δούλους cov, τοὺς τῷ ἁγίῳ τούτῳ θυσιαστηρίῳ ὡς τῷ χερουβικῷ aov παριστα- μένους θρόνῳ, ἐφ᾽ à ὁ μονογενής σον Yios, καὶ Θεὸς ἡμῶν, διὰ τῶν προκειμένων φρικτῶν ἐπαναπαύεται μυστηρίων" καί, πάσης ἡμᾶς καὶ τὸν πιστόν σου λαὸν ἐλευθερώσας ἀκαθαρσίας, ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα ἁγιασμῷ ἀναφαιρέτῳ, ἵνα ἐν καθαρῷ συνειδότι, ἀνεπαισχύντῳ προσώπῳ, πεφωτισ- μένῃ καρδίᾳ, τῶν θείων τούτων μέταλαμ- βάνοντες ἁγιασμάτων, καὶ ὑπ᾽ αὐτῶν ζωοποι- ούμενοι, ἑνωθῶμεν αὐτῷ τῷ Χριστῷ σου, τῷ (1) B, ΟΒ and 2. 10 simply ὁ ἱερεὺς ἐπεύχεται. ἀληθινῷ ἡμῶν Θεῷ, τῷ εἰπόντι’ Ὁ τρώγων μον τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ ὅπως, ἐνοικοῦντος ἐν ἡμῖν καὶ ἐνπεριπατοῦντος τοῦ Λόγον σου, Κύριε, γενώμεθα ναὸς τοῦ ayiov καὶ προσ- κυνητοῦ σὸν ἹΠΠνεύματος, λελυτρωμένοι πάσης διαβολικῆς μεθοδείας ἐν λόγῳ ἣ πράξει 3) κατὰ διάνοιαν ἐνεργουμένης" καὶ τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν πᾶσι τοῖς ἁγίοις τοῖς ἀπ᾿ αἰῶνός σοι εὔαρεσ- τήσασιν. Τὴν ἑσπέραν πᾶσαν. Ἄγγελον εἰρήνης. Συγγνώμην. Τὰ καλὰ καί, Τὸν ὑπόλοιπον. Χριστιανὰ τὰ τέλη. Τὴν ἑνότητα τῆς. ᾿Εκφώνως. Kai καταξίωσον. ‘O λαός. Πάτερ ἡμῶν, ὁ ἐν τοῖς bY= PANOIC. Ὁ ἱερεὺς ἐκφώνω, “Ore σοῦ ἐστιν 1) βα- σιλεία, καὶ ἡ δύναμις, καὶ ἡ δόξα. Ὁ ἱερεύς. Εἰρήνη πᾶσιν. (2) Seven lines are absent from B and C Π, SIXTEENTH CENTURY. ese? 'O τῶν αἀῤῥήτων...ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων... ἔπιδε.. τῷ Χριστῷ τῷ ἀλη- Owe ἡμῶν Θεῷ. ..τοῦ παναγίον...τῶν ἐπηγ- γελμένων ἡμῖν ἀγαθῶν σὺν πᾶσιν τοῖς ἁγίοις σου... Ὃ διάκονος τὰ εἰρηνικά. ᾿Αντιλαβοῦ. Τὴν ἑσπέραν πᾶσαν, τελείαν, ἁγίαν, εἰρηνικήν. "Ayyelov. Xeyyvepxv. Τὰ καλά, Tov Τὴν ἑνότητα. Koi καταξίωσον.. «τ ὑπόλοιχον. Xpirriavd. ᾿Εκφώνως ὁ ἱερεύς. supra. Ὁ χορός. Πάτερ ἡμῶν. "Exguvws ὁ lepeós. Ὅτι σοῦ ἐστιν 9 βασιλεία. Ὁ χορός. ᾿Αμῆήν. Ὁ ἱερεύς. Εἰρήνη πᾶσιν. κ΄. 7 [97] ü) vs (a) (0) LITURGY OF THE PRESANCTIFIED. 185 ELEVENTH CENTURY. Ὁ λαός. Kai τῷ πνεύματί σον. Ὁ διάκονος. Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Ὃ ἱερεὺς ἐπεύχετα. Ὃ Θεός, ὁ μόνος ἀγαθὸς καὶ εὔσπλαγχνος, ὁ ἐν ὑψηλοῖς κατοικῶν καὶ τὰ ταπεινὰ ἐφορῶν, ἔπιδε εὐσπλάγχνῳ ὄμματι ἐπὶ πάντα τὸν λαόν σον καὶ φύλαξον αὐτόν" καὶ ἀξίωσον πάν- τας ἡμᾶς ἀκατακρίτως μετασχεῖν τῶν ξωοποιῶν cov τούτων μυστηρίων: σοὶ γὰρ τὰς ἑαυτῶν ὑπεκλίναμεν κεφαλᾶς, ἀπεκδεχόμενοι τὸ παρὰ σοῦ πλούσιον ἔλεος" (1) In the margin in a later hand ὑμών, κλίνατε. SIXTEENTH Ὁ χορός. Καὶ μετὰ τοῦ πνεύματός σον. Ὁ διάκονος. Τὰς κεφαλὰς ὑμῶν τῷ Κυρίῳ κλίνατε. Ὁ χορός. oi, Κύριε. Κλίνας γοῦν ὁ διάκονος μικρὸν τὴν κεφαλήν, καὶ ὁρῶν τὸν ἱερέα προσκυνοῦντα, προσκυνεῖ καὶ αὐτός. Ὃ ἱερεὺς κλινόμενος ἐπεύχεται μυστικῶς. Ὁ «os, ὁ μόνος ἀγαθὸς... supra. ᾿Εκφώνως ὁ ἱερεύς. Χάριτι... Ὁ χορός. ᾿Αμήν. Ὁ ἱερεὺς ἐπεύχεται μυστικῶς. Πρόσχες, ᾿Κύριε......-σνγκαθήμενος...... λαῷ. Μετὰ τὴν εὐχὴν ὅ τε ἱερεὺς καὶ ὁ διάκονος προσ- κυνοῦσι τρίς, ὁμοίως καὶ πᾶς ὁ λαός, λέγοντες, (a) G and R omit these two lines. (b) R omits seven lines. (c) Instead of the next six lines G has εἶτα ἀνακαλύψας αὐτὸν ἐκπληροῖ τὴν μετάληψιν τῶν ᾿Εκφώνως. Χάριτι καὶ οἰκτιρμοῖς καὶ φιλαν- θρωπίᾳ τοῦ μονογενοῦς cov Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ Πνεύματι, νῦν. Ο ἱερεὺς ἐπεύχεται. IIpooxes, Kupte...... παντὶ τῷ Aag. As on p. 136. Καὶ ὑψῶν τὸν ἅγιον ἄρτον, λέγει, ΤΙρό- σχωμεν. Τὰ προηγιδομένὰ ἅγιδ τοῖς ἁγίοις. Ὁ λαός. Eis ἅγιος, εἷς Κύριος Ἰη- σοῦς Χριστός, εἰς δόξαν Θεοῦ Πατρός. ᾿Αμήν. Εὐχὴ μετὰ τὴν ἁγίαν μετάληψιν. (2) 1. 10 simply ὁ διάκονος. Πρόσχωμεν. ὁ ἱερεύς. Ta προηγιασμένα. CENTURY. ὋὉ @eds, ἱλάσθητί μοι τῷ ἁμαρτωλῷ, τρίς. Ὁ δὲ ἱερεύς, ἐπικεκαλυμμένων ὄντων τῶν θείων δώρων, βαλὼν τὴν χεῖρα, ἅπτεται τοῦ ζωοποιοῦ ἄρτου μετὰ εὐλαβείας καὶ φόβου πολλοῦ, Καὶ, λέγοντος τοῦ διακόνου, Πρόσχωμεν, "Ex$óvws o ἱερεύ. Τὰ προηγιδομένδ dria τοῖς Arioic. Ὁ χορός. Els ἅγιος, εἷς Κύριος Ἰησοῦς Χριστός, εἰς δόξαν Θεοῦ Πατρός. ᾿Αμήν. Οὐ γὰρ ὑψοῖ ἀρτίως τὸν ἄρτον. εἶτα ἀνακαλύψας αὐτόν, ἐκπληροῖ τὴν μετάληψιν τῶν θείων λειψάνων, καὶ ποιοῦσι καὶ λέγουσιν ὅ τε ἱερεὺς καὶ ὁ διάκονος καὶ ὁ χορὸς τὰ αὐτὰ τῇ τοῦ Χρυσοστόμου λειτουργίᾳ. ᾿Επεύχεται ὁ ἱερεὺς μυστικῶς. θείων δώρων. Ts δὲ μεταλήψεως τελειωθείσης καὶ τῶν ἁγίων λειψάνων ἀπὸ τῆς ἱερᾶς ἀρθέντων τραπέζης, ἐπεύχεται. B more simply μετὰ τὴν μετάληψιν ἐπεύχεται. 24 Gn e [91] p.95b (o) as cn (2) 186 LITURGY OF THE PRESANCTIFIED. ELEVENTH CENTURY. Evyapiorotpey a, τῷ Σωτῆρι τῶν ὅλων Θεῷ, ἐπὶ πᾶσιν οἷς παρέσχον ἡμῖν ἀγαθοῖς, καὶ ἐπὶ τῇ μεταλήψει τοῦ ἁγίου σώματος καὶ αἵματός τοῦ Χριστοῦ cov καὶ δεόμεθά σου, Δέσποτα φιλάνθρωπε, φύλαξον ἡμᾶς ὑπὸ τὴν σκέπην τῶν πτερύγων ov" καὶ δὸς ἡμῖν, μέχρι τῆς ἐσχάτης ἡμῶν ἀναπνοῆς, ἐπαξίως μετέχειν τῶν ἁγιασμάτων σον, εἰς φωτισμὸν ψυχῆς καὶ σώματος, εἷς βασιλείας οὐρανῶν κληρονομίαν. Ὁ διάκονος, Opgot ᾿Αντιλαβοῦ. Τὴν ἑσπέραν. ᾿Εκφώνω:. “Ort σὺ εἶ ὁ ἁγιασμός. Ἔν εἰρήνῃ προέλθωμεν. As on p. 142. Τοῦ Κυρίου δεηθώμεν. Εὐχὴ ὀπισθάμβωνος ἐκφωνουμένη. Δέσποτα, ὁ Παντοκράτωρ, ὁ πᾶσαν τὴν κτίσιν ἐν σοφίᾳ δημιουργήσας, ὁ διὰ τὴν ἄφατόν σον πρόνοιαν καὶ πολλὴν ἀγαθότητα (1) C R ἰατρείαν παθών. (2) C R φθάσαι kal προσκυνῆσαι. ἀγαγὼν ἡμᾶς els τὰς πανσέπτους ἡμέρας ταύτας͵ πρὸς καθαρισμὸν ψνχῶν καὶ σωμάτων, πρὸς ἐγκράτειαν παθῶν, πρὸς ἐλπίδα ἀνα- στάσεως: ὁ διὰ τεσσαράκοντα ἡμερῶν πλάκας χειρίσας τὰ θεοχάρακτα γράμματα τῷ θεράποντί σον Μωσεῖ, παράσχου καὶ ἡμῖν, ἀγαθέ, τὸν ἀγῶνα τὸν καλὸν aywvi- σασθαι, τὸν δρόμον τῆς νηστείας ἐκτε- λέσαι, τὴν πίστιν ἀδιαίρετον τηρῆσαι, τὰς κεφαλὰς τῶν ἀοράτων δρακόντων συνθλά- σαι, νικητάς τε τῆς ἁμαρτίας ἀναφανῆναι, καὶ ἀκατακρίτως φθάσαι προσκυνῆσαι καὶ τὴν ἁγίαν ἀνάστασιν' ὅτι εὐλόγηται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου, τοῦ Πατρὸς καὶ τοῦ Yiog καὶ τοῦ ἁγίου Πνεύματος νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. EX λεγομένη ὃν τῷ σκευοφυλακίῳ. Κύριε, ὁ Θεὸς ἡμῶν, ὁ ἀγαγὼν ἡμᾶς eis τὰς πανσέπτους ταύτας ἡμέρας καὶ Koww- (3) 1. 10 ἐν τῷ διακονικῷ. SIXTEENTH CENTURY. Εἰὐχαριστοῦμέν σοι, τῷ Σωτῆρι τῶν ὅλων Θεῷ.. «κληρονομίαν, ut supra. "O διάκονος. θείων, ἁγίων, ἀχράντων. ᾿Αντιλαβού. ᾿Εκφώνω: ὁ ἱερεύς. Ὅτι σὺ εἶ ὁ ἁγιασμός. Ὁ χορός. ᾿Αμῆήν. RIX) ὀπισθάμβωνος ἐκφωνουμένη παρὰ τοῦ ἱερέων ἔξω τοῦ βήματος. Δέσποτα Παντοκράτωρ, 6 πᾶσαν τὴν κτίσιν ἐν σοφίᾳ δημιουργήσας.. πρὸς ἐγκράτειαν ὌὈρθοί, μεταλαβόντες τῶν Τὴν ἑσπέραν πᾶσαν. (a) R significantly τὴν ἡμέραν πᾶσαν. (b) G and R omit this. παθῶν... νικητάς τε τῆς ἁμαρτίας avada- γῆναι καὶ ἀκατακρίτως φθάσαι προσκυνῆσαι καὶ τὴν ἁγίαν ἀνάστασιν ....... αἰώνων, ut supra. 'O χορός. ᾿Αμήν. Κἀνταῦθα ὁ χορὸς ψάλλει τὰ αὐτὰ τῇ τοῦ Χρυσοστόμον καὶ Βασιλείου λειτουργίᾳ. Εὐχὴ ἐν τῷ συστεῖλαι τὰ ἅγια μυστικῶς. Κύριε, ὁ Θεὸς ἡμῶν, ὃ ἀγαγὼν ἡμᾶς... αἰώνων. ᾿Αμήν. Ὁ χορὸς λέγει τοὺς ψαλμούς, τὸ Εὐλογήσω (c) G omits this. (1) E39 6) LITURGY OF THE PRESANCTIFIED. 187. ELEVENTH CENTUBY. Vos ἡμᾶς ποιήσας τῶν φρικτῶν cov μυσ- ᾿Αμήν. τηρίων, συνάψον ἡμᾶς τῇ λογικῇ σου ποί- ΕΥ̓́ΧΟΥ kai ὑπὲρ ἐμοῦ rof TXAANOC Kai (1) ry, καὶ κληρονόμους ἀνάδειξον τῆς βασι CKAIWTATOY nልNTOC ἀνθρώπου MATOAlOY sie λείας σον, νῦν xai ἀεί, καὶ eis τοὺς αἰῶνας, AWN ὦ OYTA. (1) 1.10 of course omits this. | SIXTEENTH CENTURY. τὸν Κύριον, kal rà Ὑψώσω σέ, Κύριε ὁ Θεός καὶ rà αὐτὰ λέγει καὶ ποιεῖ ὡς καὶ ἐν τῇ τοῦ Xpv- μον. σοστόμον καὶ Βασιλείου λειτουργίᾳ. Ὃ δὲ ἱερεὺς ἐξέρχεται, καὶ στὰς ἐν τῷ συνήθει Τέλος τῆς 6elac Aerroypriac τῶν προη- τόπῳ δίδωσι τὸ ἀντίδωρον" εἶτα ποιεῖ ἀπόλυσν, — lIACMÉNOON, 24 —9 LITURGY OF SAINT PETER. LITURGY OF SAINT PETER. [This Liturgy was edited by William de Linden, Bishop of Ghent in the year 1589, but he gave no information as to the source from which it was drawn, save that it came ‘‘ex amplissima et instructissima Gulielmi Cardinalis Sirleti bibliotheca," There can be no doubt that the Cardinal had procured his copy from the Rossano MS. Yet this, its origin, was unknown until my transcript of the Rossano MS. arrived in England. M. Omont has sub- sequently found that the National Library at Paris contains another copy, in “MS. Supp*. gr. 470," and the interest in the Liturgy is 80 far increased. I must reserve for the introductory chapters of this volume all notes upon this Liturgy : merely adding here that, until the Messina fragment of S. Mark's Liturgy and the Vatican Roll of the same were discovered, this apocryphal Liturgy of Saint Peter rested on the same amount of Manuscript authority as did the received and frequently reprinted tezt of that more famous Liturgy. I have added the text of the old Roman Canon, for it is evident that the Greek, in the corresponding parie, is, with few though important exceptions, simply a rude translation of the ancient Latin. It will be observed that the translation was made before the words “vel pro quibus offerimus" were authorized as an alternative for the ‘‘ qui tibi offerunt" in the prayer ‘‘Memento Domine” (p. 196), but after the ' Agnus Dei" was added (p. 201) I have taken this ancient Latin from the so-called ‘‘Gelasian Sacramen- tary,” as reprinted by Muratori from the copy published by "Thomasius in 1680. The text gives the Liturgy of the Rossano Codex: the notes the reading of the Paris MB, The figures in the margin denote the pages of the Rossano ΜΆ.) a) fol. 30 b (2 foL 31 p. 88. LITURGY OF CODEX ROSSANENSIS. ge H geia Aetroypria Tof ἁγίου "Atro- cróAoy Tlérpoy. Εὐχὴ els τὸ προσκομίσαι τὸν ἄρτον. Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ" ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις avrov ἤρθη" τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται; τοῦ Πα- τρός, καὶ τοῦ Ὑἱοῦ, καὶ τοῦ ἁγίον. Kal els τὸ ἐνῶσαι τὸ αἷμα καὶ τὸ ὕδωρ λέγει, Εἷς δὲ τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἕνυξεν, καὶ εὐθέως ἐξῆλθεν αἷμα καὶ ὕδωρ, τὸ πηγάσαν τὴν τοῦ κόσμου σωτηρίαν. Elra ποιεῖ εὐχὴν τῆς προθέσεως. Κύριε ὁ Θεὸς ἡμῶν, ὁ προθεὶς ἑαυτὸν ὑπὲρ τῆς τοῦ κόσμου ζωῆς, ἔπιδε ἐφ᾽ ἡμᾶς, (1) The text is from the Rossano MS. In the notes P denotes the reading of the Paris MS. (2) In the Vatican Roll of Saint Mark this is called εὐχὴ τῆς προθέσεων, p. 2. See too the modern Liturgy of Saint Chrysostom, p. 104. P omits all to the words εὐχὴ τοῦ θυμιάματος. (8) Comp. 8t Mark, p. 2, and St Chrysostom, (4) The prayer in P is as follows : Δέσποτα Κύριε, ὁ Θεὸς ἡμῶν, ὁ καταξιώσας ἡμᾶς: τοὺς ταπεινοὺς καὶ ἀναξίονς δούλου: cov γενέσθαι SAINT PETER. CODEX ROSSANENSIS, Kal ἐπὶ τὸν ἄρτον τοῦτον, kal ἐπὶ τὸ ποτή- ριον τοῦτο, καὶ ποίησον αὐτὸ ἄχραντόν σον σῶμα, καὶ τίμιον αἷμα, eis μετάληψιν ψυ- χῶν τε καὶ σωμάτων᾽ ὅτι ἡγίασται καὶ δε- δόξασται τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου ToU ILarpós, καί Εὐχὴ τοῦ θυμιάματος. Ὁ Θεὸς ὁ ἅγιος, ὁ ἐν ἁγίοις ἀναπανόμε- γος, φῶς οἰκῶν ἀπρόσιτον, αὐτός, Δέσποτα, οἰκείᾳ φιλανθρωπίᾳ πάριδε ἡμῶν τὰς πολ- Ads ἁμαρτίας, καὶ ὡς προσεδέξω τὸ θυμίαμα Ζαχαρίον, οὕτως καὶ ἐκ τῶν χειρῶν ἡμῶν τῶν ἁμαρτωλῶν πρόσδεξαι τὸ θυμίαμα τοῦτο als ὀσμὴν εὐωδίας, καὶ ποίησον ἔλεος μεθ᾽ ἡμῶν" ὅτι ἡγίασται καὶ δεδόξασται τὸ ray ላ a Ld , ^ τιμον καὶ μεγαλοήρεπες ovoua σου, TOV. λειτουργοὺς τοῦ ἁγίου δον θυσιαστηρίου, σὺ ἐξάλει- yor πάντα τὰ παραπτώματα ἡμῶν, καὶ ἀξίους ἡμᾶς ἀπέργασαι τῇ ἐπιφοιτήσει τοῦ ἁγίου cov Πνεύματος δοξάζειν καὶ ἀνυμνεῖν τὸ πανάγιον ὄνομά gov’ ὅπως, εἰσελθόντες ἐν καθαρᾷ συνειδήσει, ἀξιω- θῶμεν ἐπιτελέσαι τὴν θείαν σον λειτουργίαν, καὶ προσφέρειν εἰς τὸ ἅγιον καὶ ὑπερουράνιόν σον θυσιαστήριον τὸ παρὸν θυμίαμα, εἰς ὀσμὴν εὐωδίας πνευματικῆς σὺ γὰρ εἶ ὁ ἁγιάζων καὶ ἁγιαζόμενος, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Iarpl, καὶ τῷ Tlp, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ del, καὶ εἰς τοὺς αἰῶνα: τῶν allwrwy. ἀμήν]. (4) fol. 81 ὃ (1) 192 CODEX ROSSANENSIS. Kal θυμιῶν καλύπτει τὰ Sapa, λέγων, ᾿Εκάλυψεν οὐρανοὺς ἡ ἀρετή σου, Κύριε, καὶ τῆς αἰνέσεώς σον πλήρης ἡ γῆ. Ἑαὶ ἐπάγει λέγων, 'O Κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί: 0 καθήμενος. Καὶ θυμιᾷ τὸν ναόν. Εἴτα ἐκφώνως ὁ διάκονος. ἙΕυλόγησον, δέσποτα. Ὁ ἱερεὺς λέγει. Ἑυλογημένη ἡ βασιλεία τοῦ Πατρὸς καὶ τοῦ. Ὁ διάκονος. Ἔν εἰρήνῃ τοῦ Κυρίου Ser θώμεν. Ὑπὲρ τῆς ἄνωθεν εἰρήνης. Ὑπὲρ τῆς εἰρήνης τοῦ. Ὑπὲρ τοῦ ἁγίου οἴκου τούτον. Ὑπὲρ τοῦ πατρὸς καὶ πατριάρχου ἡμῶν τοῦ Δ΄. τοῦ τιμίον. (1) Compare St Chrysostom (modern), pp. 107, 108. Instead of this P has the following: Εὐχὴ 3» λέγει ὁ ἱερεὺς els τὴν πρόθεσιν. Εὐλόγησον, Κύριε ὁ Θεὸς ἡμῶν, τὴν πρόθεσιν Tat Ty», καὶ παράσχου τοῖς δούλοις σου καρδίαν καθα- pay καὶ λογισμὸν drexalo xvrror, ὅπως ἄξιοι εὑρε- θῶμεν προσελθεῖν καὶ προσψαῦσαι τοῦ σοῦ ἀχράν- του σώματος καὶ τοῦ τιμίον αἵματος, καὶ ἀκατακρί- τους ἡμᾶς ποίησον παραστῆναι ἐνώπιόν σου ἐν τῇ ἡμέρᾳ τῇ φοβερᾷ, δωρούμενος ἡμῖν δι᾽ αὐτοῦ ἄφεσιν ἁμαρτιῶν καὶ ζωὴν τὴν αἰώνιον" ὅτι ἡγίασται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλοπρεπὲς ἅγιον ὄνομά σου τοῦ Ilarpós καὶ τοῦ Tio0 καὶ τοῦ ἁγίου [IIreóuaros]. Εἴτα ποιεῖ ἀπόλυσιν kal λέγει ὁ Sidxovos’ Ev- λόγησον, δέσποτα. Ὁ ἱερεύς. Ἑλογημένη. Kal ἄρχεται" 0 μονογενής, καὶ ἐξελθὼν ποιεῖ εἴσοδον. Εὐχὴ τῆς εἰσόδον. Evepyéra. ut infra. (2) Linden prints λαόν. LITURGY OF SAINT PETER. CODEX ROSSANENSIS. Ὑπὲρ τῶν εὐσεβεστάτων. Ὑπὲρ τοῦ συμπολεμῆσαι. Ὑπὲρ τῆς πόλεως ταύτης. Ὑπὲρ εὐκρασίας ἀέρων. Ὑπὲρ πλεόντων, ὁδοιπορούντων. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς. Ὁ ἱερεὺς ποιεῖ εὐχὴν τῆς εἰσόδου. Δέσποτα Κύριε, ὃ Θεὸς ἡμῶν, 0 κατα- στήσας ἐν οὐρανοῖς τάγματα καὶ στρατιὰς ἀγγέλων. Ζήτει els τὴν λειτουργίαν τοῦ ἁγίου Βασιλείου. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον. Τῆς παναγίας. Ὅτι πρέπει σοι πᾶσα δόξα, τιμή, καί. Καὶ εὐθέως. Σοφία, ὀρθοί. Δεῦτε προσκυνήσωμεν, καὶ προσπέσωμεν αὐτῷ. "O μονογενὴς Υἱὸς καὶ Λόγος τοῦ Θεοῦ , a ÜavaTos. (8) Compare (to the prayer of entrance) St Chrysostom, p. 110. (4) The following is the prayer of entrance in P: Evepyéra ὅλων kal πάσης κτίσεως Δημιουργέ, πρόσδεξαι προσιοῦσαν σοι τὴν ἐκκλησίαν σου καὶ ἑκάστου τὸ συμφέρον ἐκπλήρωσον, καὶ ἄγαγε πά»- τας els τὴν τελειότητα, καὶ ἀξίους ἡμᾶς ἀπτέργασαι τῆς βασιλείαφ σου, διὰ τῆς χάριτος τοῦ ἁγιασμοῦ σου ἐπισυνάγων ἡμᾶς ἐν τῇ ἁγίᾳ σον καθολικῇ καὶ ἀποστολικῇ ἐκκλησίᾳ ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ μονογενοῦς σου Ὑἱοῦ, ned’ οὗ εὐλογητὸς el, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι. Then follow the Σοφία, ὀρθοί, and Δεῦτε, προσκυνήσωμεν. Ὃ Κύριος μεθ᾽ ὑμῶν. Ἑὐξώμεθα. (5) The Liturgy of ‘Saint Basil has un- happily been removed from the Rossano codex. But the prayer may be seen above, p. 76, and in Bt Chrysostom, p. 114. (6) For this hymn see p. 12. fol 3 (9 «1) ፈጋ Z—B. LITURGY OF SAINT PETER. CODEX ROSSANENSIS. Kal δοξάζει, kal λέγει κάθισμα (?) τὸ κατὰ τὴν ἡμέραν. εἶτα ὁ ἱερεὺς λέγει λαμπρᾷ τῇ φωνῇ, Ὁ Κύριος μεθ᾽ ὑμῶν. Ὃ λαόν. σου. Ὁ ἱερεύς. Eytyuega. Ὁ λαός. Κύριε, ἐλέησον. y. Ὁ ἱερεὺς μεγάλῃ τῇ φωνῇ. Παράσχου ἡμῖν, Κύριε, τοῖς δούλοις σου 4 ላ Kai pera τοῦ πνεύματός δεξιὰν οὐρανίσν βοηθείας, ἵνα σε ἐν ὅλῃ τῇ καρδίᾳ ἐκζητήσωσι, καὶ ἅπερ ἀξίως αἰτοῦν- ται κατενοδωθῶσι, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ ζῇς xai βασι- λεύεις, ὁ Θεὸς ἡμῶν, εἷς ἑνότητα Πνεύματος ἁγίου, eis πάντας τοὺς αἰῶνας. Ὁ λαό. ᾿Αμήν. Ἅγιος ὁ Θεός, ἅγιος ἰσχυρός. Kal τοῦ λαοῦ λέγοντος τὸν τρισάγιον, Ó ἱερεὺς ἐπεύχεται. Δέσποτα, ὁ Θεός, ὁ Παντοκράτωρ, ὁ μόνος (1) P interposes the following: Εὐχὴ ἣν λέγει ὁ ἱερεύς" Τὸ στόμα ἡμῶν, δεόμεθα, Kipte, ἀγαλλιάσεως πλήρωσον καὶ τῆς σῆς αἰνέσεως ἐν χαρᾷ διὰ τοῦ Ἑυρίου ἡμῶν Inco Χριστοῦ, τοῦ Ὑἱοῦ σου ped’ αὖ ζῆς καὶ βασιλεύειν, ὁ Θεὸς ἡμῶν, els ἐνότητα Πνεύ- ματος ἁγίου, eis wdyras τοὺς αἰῶνας τῶν αἰώνων. Ἑαὶ λέγει' Δόξα ἐν ὑψίστοις, ἕως εἰς δόξαν Θεοῦ Πατρός. Kal ἄρχεται λέγειν" Κύριε, ἐλέησον, y. Χριστέ, ἐλέησον, y. Kal, Κύριε, ἐλέησον, y. (The Kyrie eleison and Gloria in excelsis are in the Gregorian though not in the Gelasian Kal ὁ Aaós* Ὁ Κύριος μεθ᾽ ὑμῶν. Ὃ διάκονος ἐκφωνεῖ Ἐὐξώμεθα. (2) P is slightly different : Ὁ ἱερεὺς κλινόμενος λέγει τὴν εὐχήν. Παράσχου, Κύριε, τοῖς δούλοις σον τοῖς πιστοῖφ δεξιὰν οὐρανίου βοηθείαν, ἵνα σὲ ἐν ὅλῃ καρδίᾳ ἐκζητήσωσι, καὶ ἅπερ ἀξίως αἰτοῦνται κατευοδω- 193 CODEX ROSSANENSIS. ἅγιος καὶ ἐν ἁγίοις ἀναπαυόμενος, 6 ὑπὸ τῶν οὐρανίων δυνάμεων τὸν τρισάγιον ὕμνον προσδεχόμενος, πρόσδεξαι καὶ ἐκ στόματος ἡμῶν τῶν ἁμαρτωλῶν τὸν τρισάγιον ὕμνον, χαριζόμενος ἡμῖν τὰ ἐλέη σου καὶ τοὺς οἷκ- τιρμούς σου, πρεσβείαις τῆς ἁγίας θεοτόκου Α ὔ ^ e ‘Kai πάντων TOV ἁγίων σου. Ὁ ἱερεύς. Πρόσχωμεν. Eipyvn πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σον. Ὃ ἱερεύς. Σοφία. Εἴτα λέγει προκείμενον, ἀπόστολον, ἀλληλούϊα, καὶ εὐαγγέλιον, καὶ εὐθέως τὴν ἐκτενῆ. Ἐλέησον ἡμᾶς, ὁ Θεός. Καὶ λέγει εὐχὴν τῆς ἐκτενῆς. Κύριε, ὁ Θεὸς ἡμῶν, τὴν ἐκτενῇ ταύτην ει, ἐκεσίαν. Ζήτει. llpoeypád εἰς τὴν λειτουργίαν τοῦ ἁγίον Βασιλείου. Καὶ μετὰ τὴν εὐχὴν καὶ τὴν ἐκφώνησιν εὐθέως λέγει, θώσι, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ Υἱοῦ σου. ᾿ἘΕκφώνησις. “Ore ἅγιος εἶ, Κύριε, ὁ Θεὸς ἡμῶν, καὶ σοὶ τὴν δόξαν καὶ τὸν τρισάγιον ὕμνον ἀναπέμι- woe, τῷ Πατρὶ καὶ τῷ Tip καὶ τῷ ἁγίῳ Πνεύ- ματι, νῦν καὶ del, καὶ εἰς τούς. Ὁ λαός. Τὸ τρισάγιον. Εὐχὴ τοῦ τρισαγίον. Δέσποτα, ὁ Θεὸς Mavro- κράτωρ, ut supra. (8) P concludes the prayer thus; τὸν τρισάγιον ὕμνον, χαριζόμενος ἡμῖν πάντα τὸν χρόνον τῆς ζωῆς ἡμῶν καὶ τὴν ἡμέραν πᾶσαν ἀναμάρτητον, K.T.À. (4) Ordo Gregorianus: ‘‘Deinde sequitur Apostolum. Item Gradalis seu Alleluia, Post- modum legitur Evange:ium. Deinde offerto- rium et dicitur oratio super oblata." Linden prints ἀποστολικόν, but I think I am correct, (5) See p. 77, and elsewhere, (8) (4) (sic) (sic) (5) (3) 194 CODEX ROSSANENSIS. Οἱ τὰ χερουβὶμ μνστικώς. Kal λέγει ὁ ἱερεὺς εὐχὴν ὑπὲρ ἑαντοῦ, τοῦ χε- ρουβικοῦ ἀδομένου, obras" Οὐδεὶς ἄξιος τῶν συνδεδεμένων ταῖς ap κικαῖς ἐπιθυμίαις καὶ ἡδοναῖς, Ζήτει. ἸΙροεγράφη εἰς τὴν λειτουργίαν τοῦ ἁγίον Βασιλείου. ) Ral μετὰ τὸ ἀποθέσθαι τὰ ἅγια ἐν τῇ ἁγίᾳ τρα- πέζῃ, ὁ ἱερεὺς νίπτει τὰς χεῖρας αὐτοῦ, λέγων, Νίψομαι ἐν ἀθώοις τὰς χεῖράς μου, καὶ κυκλώσω τὸ θυσιαστήριόν σου, Κύριε, τοῦ ἀκοῦσαί με φωνὴν αἰνέσεώς σου. Kal ποιεῖ rpeis μετανοίας λέγων, Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι. Kal εὐθέως ὁ ἱερεὺς ἐκφωνεῖ, 'O Κύριος μεθ᾽ ὑμῶν. Ὁ λαός. Καὶ μετὰ τοῦ πνεύματός σον. Ὁ lepevs. Τὰς θύρας" τὰς θύρας. Ὁ λαόν. Πιοτεύγω εἰς ἕνὰ. Ὁ ἱερεύς. Στῶμεν καλῶς. στῶμεν μετὰ φύβον. (1) See page 121, note (c). Instead of the next nineteen lines P has: Ὁ διάκονος. Tas κεφαλάς. Ὁ ἱερεὺς μυστικῶς τὴν εὐχὴν ταύτην" Δέσποτα ζωοποιὲ καὶ ἀγαθῶν χορηγέ, ὁ δοὺς τοῖς ἀνθρώποις τὴν μακαρίαν ἐλπίδα τῆς αἰωνίου ζωῆς, τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστόν, καταξίω- σον ἡμᾶς, ἀγαθέ, ἐν ἁγιασμῷ καὶ ταύτην σοι τὴν θείαν ἐπιτελέσαι λειτουργίαν, εἰς ἀπόλαυσιν τῆς μελλούσης paxapiornros. ᾿Εκφώνησις. Ὅπως ὑπὸ τοῦ kpárovs (see p. 157). Καὶ μετὰ τὸ τεθῆναι τὰ ἅγια ἐν τῇ ἁγίᾳ τρα- πέζῃ λόγει ὁ διάκονος" Πληρώσωμεν τὴν δέησιν ἡμῶν τῷ Κυρίῳ, ὅτι πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς ἁγίας δόξης αὐτοῦ. (Compare S. Chrysostom, p. 125.) 'O λαός. Κύριε, ἐλέησον. γ΄. LITURGY OF SAINT PETER. CODEX ROSSANENSIS. Ὁ λαός, Ἔλεον, εἰρήνην. Ὁ ἱερεὺς λέγει μεγάλῃ τῇ φωνῇ, Θυσίαν, Κύριε, σοὶ προορισθεῖσαν προσ- φορὰν ἁγίασον' καὶ ge αὐτῆς ἡμᾶς ἀσμένως πρόσδεξαι διὰ ToU Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ, τοῦ YioU σον, μεθ᾽ οὗ ζῇς καὶ βασιλεύεις, ὁ Θεός, εἰς ἑνότητα Πνεύματος ἁγίον, εἷς πάντας τοὺς αἰῶνας τῶν αἰώνων. Ὁ λαός. ᾿Αμήν. ᾿Ἐκφωνεῖ ὃ ἱερεύς, Ὅτι Θεὸς εἰρήνης, éMovs, ἀγάπης, οἰκτιρμῶν καὶ φιλανθρωπίας ὑπάρχεις, καὶ ὁμογενής σου Tbs, καὶ τὸ Πνεῦμά σὺν τὸ πανάγιον, γῦν καὶ del, καὶ els τοὺς αἰῶνας τῶν αἰώνων. Εἰρήνη πᾶσιν. 'O Siaxovos. ᾿Αγαπτήσωμεν ἀλλήλους ἐν φιλή- ματι.---Καὶ μετὰ τὸν ἀσπασμὸν λέγει ὁ διάκονος, "Er σοφίᾳ Θεοῦ πρόσχωμεν. And the people say the Creed. (2) See page 78: or, more probably, p.157 (122). (8) Comp. 8. Chrysostom (modern), p. 104. (4) Comp. 8. Chrysostom (modern), p. 125. (5) In P the prayer is said μυστικῶς until the words eis πάντας τοὺς αἰῶνας which the priest ἐκφωνεῖ μεγάλως. (6) P omits this, but prefixes 'O Κύριος μεθ᾽ ὑμών. (5) fol. 83 ὃ (9 (3) (sic) (9) an) 196 CODEX ROSSANENSIS. ταύτην τὴν ἁγίαν θυσίαν, τὴν ἀμώμητον. ἐν πρώτοις ἅπερ σοι προσφέρομεν ὑπὲρ τῆς ἁγίας σον καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, εἰρηνεῦσαι, διαφυλάξαι, ἑνῶσαι, κυβερνῆσαι, καταξιώσῃς πάντα τὰ πέρατα τῆς γῆς, ἅμα τῷ δούλῳ σου τῷ Πάπα καὶ Πατριάρχῃ ἡμῶν TQ A, καὶ τῆς ἐμῆς ἐλεεινότητός τε καὶ ἀναξιότητος. μνήσθητι, Κύριε, τῶν δούλων σου καὶ τῶν δουλίδων σου, καὶ πάντων τῶν παρισταμένων, ὧν σοι ἡ πίστις δήλη ἐστί, καὶ φανερὰ ἡ πρόθεσις, οἵτινες προσφέρουσι ταύτην τὴν θυσίαν τῆς αἰνέσεως ὑπὲρ ἑαυτῶν καὶ τῶν ἰδίων re πάν- των, ὑπὲρ ἀναῤῥύσεως ψυχῶν καὶ σωμάτων, ὑπὲρ ἐλπίδος καὶ σωτηρίας καὶ ῥύσεως αὐτῶν" σοὶ ἀποδιδοῦσι τὰς εὐχὰς αὐτῶν, τῷ αἰωνίῳ, ζώντι, καὶ ἀληθινῷ Θεῷ: κοινωνοῦντες καὶ τὴν μνήμην σεβόμενοι Χαῖρε, κεχαριτωμένη Μαρία, ὃ Κύριος μετά σον. ᾿Εκφώνω:. Ἔν πρώτοις τῆς ἁγίας ἐνδόξον καὶ ἀειπαρθένου Μαρίας, γεννητρίας τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ; ἀλλὰ μὴν καὶ τῶν μακαρίων σου ἀποστόλων καὶ μαρτύρων, Πέτρου, Παύλου, ᾿Ανδρέου, Ἰακώβου, ᾿Ιωάννου, Θωμᾶ, Φιλίπ- (1) Notice : ‘‘ Catholic and Apostolic Church.” (2) P ἣν εἰρήνευσον, διαφύλαξαι, ἕνωσον, κυ- βέρνησον, καὶ καταξίωσον. (8) P ἅμα rois δούλοις σοι, τοῦ πατριάρχου καὶ τῆι ἐμῆς ταπεινώσεως καὶ ἀναξιότητος. ᾿Εκφώνησις. Ep πρώτοις μνήσθητι, Κύριε, τοῦ ἐπισκόπου. (4) P τῶν κύκλῳ παρισταμένων. (5) P σοὶ προσφέρουσιν. (6) Ῥ τῶν ἰδίων ἁπάντων. (7) Ῥ ἀναρρήσεως τῶν ψυχῶν αὐτῶν. LITURGY OF SAINT PETER. CANON ACTIONIS. sacrificia va inlibata. Inprimis quae tibi offerimus pro ecclesia tua sancta Catho- lica: quam pacificare, custodire, adunare et regere digneris toto orbe terrarum una cum famulo tuo Papa nostro illo et antistite nostro illo Episcopo. Memento, Domine, famulorum famu- larumque tuarum et omnium circumad- stantium, quorum tibi fides cognita est et nota devotio: qui tibi offerunt hoc Sacrificium laudis pro se suisque omni- bus: pro redemptione animarum suarum, pro spe salutis et incolumitátis suae tibi reddunt vota sua aeterno Deo vivo et vero. Communicantes et memoriam vene- rantes inprimis gloriosae semperque vir- ginis Mariae genitricis Dei et Domini nostri Iesu Christi, sed et beatorum Apostolorum ac Martyrum tuorum Petri, Pauli, Andreae, Iacobi, Iohannis, Tho- mae, lacobi, Philippi, Bartholomaei, (8) P 3) ζωὴ καὶ ἡ ἀνάστασις αὐτῶν (sic). (9) The Latin Canon and P omit the invo- cation, the latter having in its stead "Ex woes. ᾿Εξαιρέτως τῆς παναγίας. (10) P omits ᾿Ιωάννου here and adds "Iovéa, Ματθία, Μάρκου, Λουκᾶ, Λίνου, Χρυσοστόμου (instead οὗ Χρυσογόνου), Ἱλαρίωνος, Μαρτίνου, ἹΙερωνύμον, ᾿Αμβρωσίον, Tpryoplov, Βενεδίκτου, ᾿Αντωνίου, NixoAalov, Βασιλείου ; the latter nine after Damianus. (Νείλον in the text is ἃ mistake for Λίνου.) (4) 45) (8) LITURGY OF CODEX ROSSANENSIS. vov, Βαρθολομαίουν, Ματθαίου, Σίμωνος, Θαδδαίου, Νείλον, Κλητοῦ, Κλήμεντος, Ἐξύστου, KopvgAiov, Kvrptayoy, Λαυρεντίου, Χρυσογόνου, ᾿Ιωάννου καὶ Παύλου, Κοσμᾶ καὶ Δαμιανοῦ, καὶ πάντων τῶν ἁγίων σον" ὧν τινων τῇ πρεσβείᾳ καὶ ταῖς ἱκεσίαις παράσχου, ἵνα ἐν πᾶσι τῇ σκέπῃ σον ppov- ρώμεθα, βοηθούμενοι διὰ τοῦ Κυρίον ἡμῶν Ἰησοῦ Χριστοῦ. Ἐνταῦθα ἀναφέρει τοὺς κοιμηθέντας. Ταύτην τοίνυν τὴν προσφορὰν τῆς δου- λείας ἡμῶν, ἀλλὰ καὶ παντὸς τοῦ λαοῦ σου, ἣν σοὶ προσφέρομεν, δεόμεθα, Κύριε, ἀσμέ- ves πρόσδεξαι' τὰς ἡμέρας ἡμῶν ἐν εἰρήνῃ διοίκησον' ἀπὸ τῆς μελλούσης αἰωνίου κατα- κρίσεως λύτρωσαι, καὶ εἷς τὴν τῶν ἐκλεκτῶν σου κέλευσον ἀγέλην συναριθμηθῆναι" διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ" tva ἐν πᾶσι τῇ σκέπῃ σον, δεόμεθα, εὐλογημένην, ἀπερίγραπτον, ἐράσμιον, εὐαπολόγητον, προσδεκταίαν τε ποιῆσαι καταξιώσῃς, ἵνα ἡμῖν σῶμα καὶ αἷμα γένηται τοῦ ἀγαπητοῦ σου Yiov, Κυρίου δὲ ἡμῶν Ἰησοῦ Χριστοῦ. Ὃς πρὸ μιᾶς ἡμέρας τοῦ πάθους αὐτοῦ λαβὼν ἄρτον εἰς τὰς ἁγίας ἀχράντους χεῖρας αὐτοῦ, ἄρας τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν (1) The modern Roman Canon ends with Damianus, But in earlier times other sainta were also commemorated here, varying from place to place. (This seems to shew that the Greek translation of the Rossano Codex was made after the names were limited.) (2) P παράσχου ἡμῖν. (8) P καὶ τῇ βοηθείᾳ τῇ σῇ. (4) P omits this, and so did the Latin Canon. SAINT PETER. 197 CANON ACTIONIS. Matthaei, Simonis et Taddaei, Lini, Cleti, Clementi, Xysti, Cornelii, Cypriani, Lau- rentii, Chrysogoni, lohannis οὖ Pauli, Cosmae et Damiani, Dionysii, Rustici, Eleutherii, Hilarii, Martini, Augustini, Gregorii, Hieronymi, Benedicti et om- nium Sanctorum tuorum : quorum meri- tis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio. Per Christum Dominum nostrum. Hanc igitur oblationem servitutis nos- trae sed et cunctae familiae tuae, quae- sumus, Domine, placatus accipias; dies- que nostros in tua pace disponas; atque ab aeterna damnatione nos eripi et in electorum tuorum iubeas grege numerari. Per Christum Dominum nostrum. Quam oblationem tu, Deus, in omni- bus quaesumus benedictam, adscriptam, ratam rationabilem acceptabilemque fa- cere digneris: ut nobis Corpus et San- guis fiat dilectissimi Filii tui Domini nostri Iesu Christi. Qui pridie quam pateretur accepit panem in sanctas ac venerabiles manus suas: elevatis oculis in caelum ad to (b) The phrase 7» col προσφέρομεν, is not in P nor in the Latin Canon. . (6) P τῆς αἰωνίου. (7) P reads thus: διὰ 'I. X. τοῦ K. ἡμῶν, ἣν προσφοράν σοι, ὁ Θεός, ἐν πάσῃ δεόμεθα τῇ σκέπῃ σον εὐλογημένην. But ἐν πάσῃ seems to bo a mistake for ἐν wat = in omnibus. (8) P Ἰησοῦ Χριστοῦ. Kal λαβὼν ὁ ἱερεὺς τὸν ἄρτον λέγει μυστικῶς, αἴρων τὴν ἀναφοράν. “Orns. (9) P omits ἀχράντους. fol. 35 ὃ (1) fol. 86 (3) 198 CODEX ROSSANENSIS. πρὸς σὲ τὸν Θεὸν καὶ Πατέρα αὐτοῦ τὸν παντοδύναμον, σοὶ εὐχαριστῶν, εὐλόγησεν, ἔκλασεν, ἔδωκε τοῖς μαθηταῖς αὐτοῦ, λέγων, "Expuvus. Λάβετε, φάγετε. Τοῦτό ἐστι τὸ σῶμά μου, τὸ ὑπὲρ ὑμῶν κλώμενον. Kal ἐπάγει λέγων μυστικῶς, Ὁμοίως πάλιν μετὰ τὸ δειπνῆσαι, λαβὼν τὸ ποτήριον, καὶ εὐχαριστήσας εὐλόγησεν" ἔδωκε τοῖς ἁγίοις αὐτοῦ μαθηταῖς, λέγων’ ᾿ΕἘκφώνω:, Πίετε ἐξ αὐτοῦ πάντες, Τοῦτό ἐστι τὸ αἷμά μου. Ὁ λαός. ᾿Αμήν. ἱερεὺς ἐπεύχεται. Ταῦτα ὁσάκις ἐὰν ποι- ἥτε, ἐν τῇ ἐμῇ μνήμῃ ποιεῖτε. Ὅθεν μνη- μονεύοντες, Κύριε, ἡμεῖς οἱ σοὶ δοῦλοι, ἀλλὰ καὶ ὁ λαὸς ὁ ἅγιος τοῦ Χριστοῦ σου, Kvpiov δὲ ἡμῶν καὶ Θεοῦ, τοῦ τε μακαρίου πάθους, ναὶ μὴν καὶ τῆς ἐκ τοῦ dOov ἐγέρ- σεως, ἀλλὰ καὶ τῆς εἰς οὐρανοὺς ἐνδόξου ἀναβάσεως, ᾿Εκφώνω:. Τὰ σὰ ἐκ τῶν σῶν σοὶ προσ- φέροντες κατὰ [rayra], Ὁ λαόν. 3% ὑμνοῦμεν' σὲ εὐλογοῦμεν. Ta σὰ ἐκ τῶν σῶν προσφέρομεν τῇ τιμίᾳ μεγαλωσύνῃ σου, ἐκ ^ ^ ^ A , , τῶν σῶν δωρεών καὶ χαρισμάτων, θυσίαν Ὃ ἱερεὺς εὔχεται. , , « » , LÀ καθαράν, θυσίαν ἁγίαν, θυσίαν apwpor, ἄρτον ἅγιον ζωῆς αἰωνίου, καὶ ποτήριον (1) P τοῖς dylos αὐτοῦ μαθηταῖς καὶ ἀποστόλοιϑ, εἰπών, Λάβετε, φάγετε ἐξ αὐτοῦ. Expy cts. Ὁμοίως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λαβὼν ἐν ταῖς ἁγίαις καὶ ἀχράντοις χερσὶν αὐτοῦ, πάλιν σοὶ εὐχαριστῶν, εὐλόγησε καὶ ἔδωκε τοῖς ἁγίοις αὐτοῦ μαθηταῖς, λέγων, Ἐκφωνεῖ, Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστι τὸ ποτήριον τὸ αἷμά μον νέας διαθήκης, μυστήριον καὶ αἰωνίου πίστεως, ἥτις ὑπὲρ ὑμῶν καὶ LITURGY OF SAINT PETER. CANON ACTIONIS. Deum Patrem suum Omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis dicens: Accipite, et man- ducate ex hoc omnes: Hoc est enim Corpus meum. Simili modo postea quam coenatum est, accipiens et hunc praeclarum Calicem in sanctas ac venerabiles manus suas, item tibi gratias agens, benedixit, dedit disci- pulis suis dicens: Accipite et bibite ex eo omnes: Hic est enim Calix sanguinis mei, novi et aeterni testamenti, Myste- rium Fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum. Haec quotiescunque feceritis in mei me- moriam facietis. Unde et memores sumus, Domine, nos tui servi sed et plebs tua sancta Christi Filii tui Domini nostri tam beatae Pas- sionis, nec non et ab inferis Resurrec- tionis, sed et in caelis gloriosae Ascen- sionis: offerimus praeclarae Maiestati tuae de tuis donis ac datis Hostiam puram, Hostiam sanctam, Hostiam im- maculatam, Panem sanctum vitae aeter- nae, et, Calicem salutis perpetuae, ὑπὲρ πολλῶν ἐκχέεται els ἄφεσιν ἁμαρτιών. Καὶ πάλιν καλύπτει τὰ ἅγια, καὶ λέγει μυστι- κῶς ὁ ἱερεύς, Ταῦτα ὁσάκις ἐὰν ποιῆτε ἐν τῇ ἐμῇ ἀναμνήσει ποιεῖτε. Ὅθεν καὶ μνημονεύοντες k.T.À. . (The Greek is remarkable though erroneous.) (2) P τῇ ule [rud] θεότητί cov. (8) P omits θυσίαν ἁγίαν, θυσίαν ἄμωμον. fi) Fas ἃ Ὁ «45 <9) ፅፅa LITURGY OF SAINT PETER. CODEX RBROSSANENSIS. σωτηρίας aevvdov' ὑπὲρ ὧν ἵλεῳ καὶ εὐιλά- τῳ προσώπῳ ἐπισκέψαι καταξιώσῃς, καὶ προσδεκταῖα σχεῖν, καθὰ κατηξίωσας τὰ δώρα τοῦ παιδός σου τοῦ δικαίον "ABO, καὶ τὴν θυσίαν τοῦ πατριάρχον ἡμῶν 'A- Bpaàp* καὶ ὥσπερ σοι προσήγαγεν ὃ πρώτος ἱερεύς σον Μελχισεδέκ, ἁγίαν θυ- σίαν, ἄμωμον προσφοράν. δεόμεθα, παντοδύναμε Θεέ, κέλευσον ταῦτα ε , , tkerevovrTeg CE διακονηθῆναι διὰ χειρὸς ἁγίον ἀγγέλου aov εἰς τὸ ὑψηλόν σου θυσιαστήριον, ἐνώπιον τῆς θείας μεγαλειότητός ov, ἵνα οἵαν δήποτε ἐκ τούτου τοῦ θυσιαστηρίον μερίδα ἁγίαν τοῦ σώματος τοῦ Yiog cov ἣ καὶ τοῦ αἵματος ληψώμεθα, πάσης ἐπουρανίον εὖ- λογίας καὶ χάριτος ἐμπλησθώμεν, διὰ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ. ᾿Ἐκφώνως. Ἔν πρώτοις μνήσθητι, Κύριε, τοῦ ἀρχιεπισκόπου. "Errav0a ἀναφέρει τοὺς ζῶντας. Ἡμῖν οὖν τοῖς ἁμαρτωλοῖς καὶ ἀναξίοις δούλοις σου, τοῖς εἷς τὸ πλῆθος τοῦ ἐλέους σου ἐλπίζουσι, μέρος καὶ κοινότητα χα- ρίσασθαι καταξίωσον μετὰ τῶν ἁγίων σου ἀποστόλων καὶ μαρτύρων, μετὰ ᾿Ιωάννου, Στεφάνου, Ματθαίον, Βαρνάβα, ᾿Ἰγνατίου, ᾿Αλεξάνδρον, Μαρκελλίνου, Πέτρον, Φηλι- (1) P καὶ προσδεκταίαν ἔχεις (ἔχειν ἢ). (2) P interpolates καὶ ἀσπάζεται τὴν ἁγίαν τράπεζαν καὶ λέγει μυστικῶφ τὴν εὐχὴν ταύτην. (8) P ἐνώπιον τοῦ θείον προσώτου σου. (4) P τοῦ ἁγίον σώματος and omits 3. (δ) For the next three lines P has simply καὶ κλίνας τὴν κεφαλὴν λέγει μυστικῶς. Huy. The Canon since the twelfth century has here a prayer for those who have departed this life with the sign of faith and sleep in the 199 CANON ACTIONIS. Supra quae propitio ac sereno vultu respicere digneris et accepta habere, sicuti accepta habere dignatus es munera pueri tui iusti Abel, et sacrificium patri- archae nostri Abrahae, et quod tibi obtulit summus sacerdos tuus Melchi- sedech, sanctum sacrificium, immacula- tam hostiam. Supplices te rogamus, omnipotens Deus, iube haec perferri per manus Angeli tui in sublime altare tuum in conspectu divinae Maiestatis tuae: ut quotquot ex hac altaris participatione sacrosanctum Filii tui Corpus et San- guinem sumpserimus, omni benedictione caelesti et gratia repleamur. Per Chris tum Dominum nostrum. Nobis quoque peccatoribus, famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam societatis donare digneris cum tuis sanctis Apos- tolis οὐ Martyribus, cum Iohanne, Ste- phano, Matthia, Barnaba, Ignatio, Alex- andro, Marcellino, Petro, Felicitate, sleep of peace. It is nof in the older MSS. and it will be noted that it is not in the Greek. This again suits the date of the Rossano MS. (6) P τῶν οἰκτιρμῶν cov kal rov ἐλέους. (7) P Ἰωάννου τοῦ ἐνδόξον προφήτον, προδρό- μου καὶ βαπτιστοῦ. (8) P Ματθία. (9) For Φηλικιτάτης P has here καὶ τῶν ἁγίων τεσσεράκοντα, and after ᾿Ιουλιαγῆς inserts Αἰκα- τερίνης, Evyevias, Ex patias, proceeding thus καὶ (sic) (1) 200 CODEX ROSSANENSIS. κιτάτης, Περπετούας, ᾿Αγαθῆς, Λουκίας, ᾿Αγνῆς, Κικιλώς, ᾿Αναστασίας, Βαρβαρας, ἸΙουλιανῆς, τῶν πανενδόξων τεσσαράκοντα μαρτύρων καὶ πάντων σον τῶν ἁγίων, μεθ᾽ ὧν ἡμᾶς σύνταξον, μὴ ἐπισκέπτων τὰς πράξεις, ἀλλὰ ἀφέσεως ἁμαρτιῶν, δεόμεθα, ἄνεσιν παράσχον διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, 0€ οὗ ταῦτα πάντα, Κύριε, ἀεὶ τὰ ἀγαθὰ χορηγεῖς, ἁγιοποιεῖς, ζωοποιεῖς, εὐλογεῖς, καὶ παρέχεις ἡμῖν. Kal κρατῶν τὸν ἄρτον ὁ ἱερεὺς κατασφραγίζει τὸ ποτήριον, λέγων, Av αὐτοῦ, καὶ per αὐτοῦ, καὶ ἐν αὐτῷ ἐστιν σοὶ τῷ Θεῷ καὶ Πατρὶ τῷ παντοδυ- γάμῳ εἰς ἑνότητα Πνεύματος ayiov πᾶσα τιμὴ καὶ δόξα. 'Exóóvws. Eis τοὺς αἰῶνας τῶν αἰώνων. Ὁ λαός. ᾿Αμήν. Ὁ ἱερεὺς ἐκφώνως. Εὐξώμεθα. Ὁ λαὸς τὸ Κύριε, ἐλέησον, γ΄. Ὁ ἱερεὺς ἐκφώνως. Ἔκ τῆς θείας διδασκα- λίας διδαχθέντες, καὶ ἐκ τῶν σωτηριωδῶν ὑπομνημάτων παιδευθέντες τολμῶμεν λέ- γειν, Ὁ እads, Πάτερ ἡμῶν ὁ ἐν τοῖς, Ὁ ἱερεὺς ἐκφώνως. Ὅτι σοῦ ἐστιν ἡ βασι- λεία καὶ x δύναμις καὶ 9» δόξα. Εἰρήνη πᾶσι. Τὰς κεφαλας. φ πάντων τῶν ἁγίων σου μεθ᾽ ὧν καὶ ἡμῶν τὴν μερίδα, μὴ ἐπισκέπτων τὰς πράξεις, ἀλλὰ σύντα- for τῷ κλήρῳ τῶν ἁγίων σον καὶ ἀφέσεως ἁμαρτιῶν καταξίωσον διὰ ᾿Ιησοῦ Χριστοῦ τοῦ Ἰζυρίου ἡμῶν. Kal πάλιν afpe τὴν ἀναφορὰν καὶ λαβὼν τὸν ἄρτον σφραγίζει er αὐτοῦ ἐκ τρίτον τὸ ἅγιον ποτήριον μυστικῶς ἐπιλέγων, Δι᾽ οὕτινος ταῦτα πάγτα, Ripe, ἀεὶ καλὰ χορηγεῖν, ἁγιοποιεῖς. Ay. Zworowis, ᾿Αμήν. | EUNoveis, ᾿Αμήν. LITURGY OF SAINT PETER. CANON ACTIONIS. Perpetua, Agatha, Lucia, Agne, Caecilia, Anastasia et cum omnibus Sanctis tuis : intra quorum nos consortia, non aesti- mator meriti, sed veniae quaesumus largitor admitte. Per Christum Domi- num nostrum. Per quem haec omnia, Domine, semper bona creas, sanctificas, vivificas, bene- dicis et praestas nobis. Per ipsum, et cum ipso, et in ipso est tibi, Deo Patri omnipotenti, in unitate Spiritus Sancti omnis honor et gloria, Per omnia saecula saeculorum. Amen. Oremus, Praeceptis salutaribus moniti, et divina institutione formati audemus dicere ; Pater noster, qui es in caelis, sanctifi- cetur nomen tuum, etc. Kal λαβὼν τὸ ἅγιον ποτήριον σφραγίζων érarw τοῦ δίσκον λέγει μυστικῶς, Kal παρέχεις ἡμῖν. Δι᾽ αὐτοῦ καὶ μετ᾽ αὐτοῦ καὶ ἐν αὐτῷ ἔστι σοι τᾷ Θεῷ καὶ Πατρὶ παντοδυνάμῳ ἅμα τῷ Πνεύματι τῷ ἁγίῳ πᾶσα τιμή. (1) P omits two lines. (2) The priest says the prayer in P. Then 'O λαός. ᾿Αλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ. Vay. 3$ LITURGY OF SAINT PETER. CODEX ROSSANENSIS. 'O ἱερεὺς εὔχεται. Ῥῦσαι ἡμᾶς, δεόμεθα, Κύριε, ἀπὸ παντὸς κακοῦ ἐνεστῶτος καὶ j.£A- λοντος, πρεσβείαις τῆς ἀχράντου καὶ δεδο- ξασμένης δεσποίνης ἡμῶν θεοτόκου καὶ ἀει- παρθένου Μαρίας, τῶν μακαρίων cov éy- δόξων ᾿Αποστόλων Πέτρου καὶ Παύλου, καὶ παράσχου εἰρήνην ἐν ταῖς καρδίαις ἡμῶν, ἵνα τῇ σκέπῃ τοῦ ἐλέους cov βοηθούμενοι, ἐκ τῶν ἡμετέρων ῥνσθῶμεν ἁμαρτιῶν, καὶ ἐκ παντὸς θορύβου πάντων σον τῶν ἁγίων. εὑρεθῶμεν ἀμέριμνοι, διὰ τοῦ Κυρίον ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ ζῇς καὶ βασιλεύεις, 9 Θεὸς ἡμῶν, εἷς ἑνότητα IIvevparos ἁγίου, ᾿Ἐκφώνω:. Eis πάντας τοὺς αἰῶνας τῶν αἰώνων. Ὁ λαός. ᾿Αμήν. "0 ἱερεὺς ποιεῖ εὐχήν. Πρόσχες, Κύριε Ἰη- σοῦ Χριστέ, ὁ Θεὸς ἡμῶν, ἐξ ἁγίον κατοι- κητηρίου σοῦ. Ζήτει. προεγράφη els τὴν ΔΛειτουργίαν τοῦ ἁγίου Βασιλείου. Ὁ διάκονος. Πρόσχωμεν. Ὃ ἱερεὺς ὑψοῖ τὸν ἄρτον λέγων, Τὰ Aria τοῖς drioic. Ὁ λαός. Εἷς Πατὴρ ἅγιος, εἷς Υἱὸς ἅγιος, i» Πνεῦμα ἅγιον, eis ἑνότητα Πνεύματος ἁγίου. ᾿Αμήν. Eira λέγει κοινωνικόν. Ὃ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ἐλέησον ἡμᾶς. (1) P προσόντος, éverrwros. (3) P τῆ: ἁγίας θεοτόκου καὶ ἀειπαρθένον. (8) P omits Πέτρον καὶ Παύλου. (4) Ῥ παράσχου φιλάνθρωτε. (5) One of Gerbert's MSS. has «eum omni. bus Sanctis," as in the Greek. (6) See p. 86, 186, &c. [P omits this.] 201 CANON ACTIONIS. Libera nos, quaesumus, Domine, ab omnibus malis praeteritis, praesentibus et futuris; et intercedente pro nobis beata et gloriosa semperque virgine, Dei genitrice Maria, et sanctis A postolis tuis Petro et Paulo atque Andrea, da pfo- pitius pacem in diebus nostris; ut ope misericordiae tuae adiuti, et a peccatis simus liberi semper, et ab omni pertur- batione securi, Per Dominum, etc. Pax Domini sit semper vobiscum. R. Et cum spiritu tuo. Post haec commonenda est plebs pro ieiuniis. IIllt VlIlms et Am mensis temporibus suis sive pro scrutiniis vel aurium apertione, swe orandum pro infimis vel adnuntiandum Natalitia Sanctorum. Post haec communicat Sacerdos cum ordinibus sacris cum omni populo. (7) P ἐκφωνεῖ ὁ ἱερεύς. 'H εἰρήνη τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ πάντοτε μεθ’ ὑμῶν. Ὃ &á- Kovos τὸ κοιγωνικόν. (8) P here inserts: Πρὸ τῆς μεταλήψεως εὐχή. Μεμολυσμένῃ ψυχῇ καὶ ῥυπαροῖς χείλεσι καὶ χερσὶν αἰσχραῖς καὶ APD γλώττῃ ὅλος ὑπάρχων ᾿ 26 202 CODEX ROSSANENSIS. Kal μετὰ τὸ πάντας μεταλαβεῖν, 0 ἱερεὺς θυμιῶν λέγει, Ὑψώωθητι ἐπὶ τοὺς οὐρανούς, ὁ @eds, καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα σου. Kal μετὰ τὸ θυμιᾶσαι ἐκφωνεῖ, Εὐλογητὸς ὁ Θεὸς ἡμῶν πάντοτε, νῦν καὶ ἀεί, καὶ els τοὺς αἰῶνας. Ὁ λαός. Πληρωθήτω τὸ στόμα ἡμῶν. 'O διάκονος. Ὀρθοί. Οἱ μεταλαβόντες τῶν θείων, ἀχράντων, ἐπουρανίων, ζωοποιῶν, $puróv μνστηρίων, ἀξίως ἐπὶ πᾶσιν εὖχα- ριστήσωμεν TQ. ᾿Αντιλαβοῦ, σῶσον. καὶ τὰ λοιπά, ἁμαρτωλὸφ καὶ ταπεινὸς καὶ ἀμετανόητος, φιλώ»- θρωπε, Σωτὴρ τῶν ἀπτεγνωσμένων λιμήν τε κινδυ- γευόντων, σὲ ἱκετεύω, ὁ καλῶν ἁμαρτωλοὺς els με- τάγοιαν, Κύριε ὁ Θεός, ἄνες, ἄφες, σνγχώρησόν μοι τῷ ἁμαρτωλῷ τὰ παραπτώματά μου, τὰ ἑκούσιά τε καὶ ἀκούσια, εἴτε ἐν λόγῳ, εἴτε ἐν γνώσει, εἴτε ἐν ἀγνοίᾳ, εἴτε ἐν θυμήσει ἔπραξα, πάντα μοι συγχώ- ρησον, ὡς ἀγαθὸς καὶ φιλάνθρωπος καὶ μακρόθυμος καὶ πολυέλεος, rats πρεσβείαις τῆς ἁγίας θεοτόκου καὶ Δειπαρθένου Μαρίας. ἀκατακρίτως ἀξίωσόν pe δέξασθαι τὴν ἁγίαν καὶ ἄχραντόν σου δωρεάν, εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον, εἰς σνγχώρη- σιν τῶν πονηρῶν μον πταισμάτων καὶ εἰς φωτισμὸν τῶν ἐντολῶν σου, ὅτι πρέπει σοι πᾶσα δόξα, τιμή, καὶ προσκύνησις, τῷ ἸΠατρὶ καὶ τῷ Υἱῷ. (This and the following should be compared: with the prayers (above, p. 168 note a, see too p. 187, note k) of the manuscript C of 8. Basil and §. Chrysostom as used in the Greek churches of Italy and Sicily. The comparison suggests a possible origin of this Liturgy of S. Peter. See Introduction.] Kal λαβὼν ὁ ἱερεὺς τὸν ἄρτον τῆς μεταλήψεως λέγει μυστικώ:, Μὴ ἡμῖν, Δέσποτα, τὰ ἅγια ταῦτα εἰς κρίμα γενέσθω, ἀλλ᾽ εἰς ἐξάλειψιν ἁμαρτιῶν καὶ els κάθαρσιν ψυχῆς καὶ σώματος. 'Ομοίως λαβὼν τὸ ποτήριον τῆς μεταλήψεως λέγει μυστικῶς͵ TO σῶμά σον τὸ ἅγιον, Κύριε, γέ- LITURGY OF SAINT PETER. CODEX ROSSANENSIS. Kal ὁ ἱερεὺς εὔχεται. Αὕτη ἡμᾶς, δεύμεθα, ἡὶ κοινωνία, Κύριε, καθαρίσει ἀπὸ παντὸς μολνσμοῦ σαρκὸς καὶ πνεύματος, καὶ οὐρα- νίων ἀγαθῶν ποιήσει εἶναι μετόχους διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ ov (js καὶ βασιλεύεις, ὁ Θεός, εἰς évoryra Πνεύμα- τος ἁγίον, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἐκφώνως. Ὅτι σὺ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν. Ὁ λαός, ᾿Αμήν. Ὁ διάκονος. "Ev εἰρήνῃ προέλθωμεν. Ὁ ἱερεὺς λέγει εὐχὴν ὀπισθάμβωνον. Εὐλογητὸς 6 Θεός, δι’ οὗ τὸ ἄχραντον γοιτό μοι εἷς ζωήν, καὶ τὸ αἷμά σου τὸ τίμιον τοῦτο εἰς ἄφεσιν ἁμαρτιῶν, καὶ ἐν τῇ δικαίᾳ σον κρίσει ἀξίωσόν με στῆναι ἐκ δεξιῶν ou, καὶ γένοιτό μοι αὕτη ἡ εὐχαριστία εἰς χαρὰν καὶ els ἴασιν τῆς ψυχῆς μου. *O ἱερεὺς λέγει, Μετὰ φόβον Θεοῦ καὶ πίστεως. [See B. Basil, p. 169, and 8. Chrysostom, p. 141] Ὁ διάκονος. Ὁ Κύριος μεθ᾽ ὑμῶν. Ἐὐξώμεθα. "Ex$urneu. Eira ὁ ἱερεὺς μυστικῶ:. Αὕτη ἡμᾶς, δεόμεθα, Κύριε, ἡ κοινωνία, as above. (1) P concludes as follows: ᾿ἘΕκφωνεῖ ὁ ἱερεύς. Ὁ Κύριος μεθ᾽ ὑμῶν. *O διάκονος. Ἔν εἰρήνῃ προέλθωμεν. Toy Kvplov δεηθώμεν. Ὁ ἱερεὺς τὴν ὀπισθάμβωνον εὐχήν. Δέσποτα Κύριε, ὁ Θεός, ὁ παντοκράτωρ, ὁ μὴ χωρι- ζόμενος τῶν σῶν δούλων, ὁ μὴ πκαραβλέπων ψυχὰς τὰς σοῦ δεομένας, ἀνάπαυσον τὰς ψυχὰς τῶν δούλων σου πάντων τῶν χριστιανῶν τῶν ὀρθοδόξων, ἐν παραδείσον τρυφῇ, ἐν χώρᾳ εὐσεβών, ὑπερβὰς τὰ αὐτῶν ἁμαρτήματα τὰ ἐν γνώσει καὶ τὰ ἐν ἀγνοίᾳ. 'Exelvous μὲν ἐν τῇ προλαβούσῃ τρυφῇ καταξίω- σον, ἡμᾶς δὲ μετὰ χαρᾶς συνάγαγε καὶ ἐν ἀφέσει ἁμαρτιῶν διατήρησον, πρεσβείαις τῆς παναχράντου δεσποίνης ἡμῶν, θεοτόκου καὶ ἀεὶ παρθένον Μαρίας, τῶν ἁγίων καὶ ἐπουρανίων δυνάμεων, τοῦ ἁγίου Ἰωάννου προφήτου καὶ προδρόμου καὶ βαπτιστοῦ, LITURGIES OF PALESTINE. LITURGIES OF PALESTINE. [The Greek Liturgy of Saint James, as it has hitherto been printed, has been taken, directly or indirectly, from the copy published by Morel at Paris in 1560. Morel gave no information as to the source from which his copy was derived; but in the preface to the edition of 8. Mark (1583) there is a memorandum that seems to imply that the original of the Liturgy had been found in some Library at Paris. I have been successful through the most kind assistance of M. Delisle and M. Omont in obtaining oollations or copies of two transcripts of this Liturgy from MSS. now lying in the National Library, and I have thought it better to print from these MSS. than give the Liturgy as published by Morel. I have however noted the variations between them and the printed edition. These two copies must be considered as appearing here for the first time. The same may be said of the copy from the Rossano Codex to which Monaldinius drew the attention of Assemani in 1760, and from which Monaldinius gave his friend Latin translations of the more important variations from the published text. I have printed the Greek at length. From the oopy in the Messina Roll Monaldinius gave to Assemani important extracts, but the remains of the roll appear here for the first time at length. For an account of the MSS. I must refer to the Introduction. It has been impossible to print on the same pages translations of the Syriac Versions of B. James. I have however noted in the margin by the letters 8. RB. and 83. A. the parts of the Liturgy to which corresponding passages may be found in the Syriac Liturgies as translated by Renaudot and as edited by Assemani respectively. These parts probably date from a period before the Council of Chalcedon. I have thought it desirable to prefix to this most important Liturgy of the Church of Palestine the brief account of the celebration of the Eucharist given by Justin Martyr in his Apology, and the more continuous account given by Cyril of Jerusalem in his ad- dresses to ‘‘the newly enlightened,” ‘‘the Mystagogic Catecheses," as they are called. To the Liturgy itself I have attached as notes such extracts from and references to the works of Saint John Chrysostom as clearly exhibit the relations between this Liturgy and that in use when Chrysostom was preaching at Antioch. Before the appearance in 1879 of Mr Hammond's interesting little book entitled ‘‘The Ancient Liturgies of Antioch, &o." I had been led to collect from Bingham, just as he has done, notes of illustrative fragments scattered over the pages of Chrysostom’s works. I have admitted these quotations and references as notes to the passages which they illustrate. They will thus furnish additional help in the interesting attempt to discern between the Ancient and the Modern in this important Liturgy.] LITURGIES JUSTINI MARTYRIS OF PALESTINE. APOLOGIA, PRIME Carp. 65, 66, 67. 65. Ἡμεῖς δὲ μετὰ τὸ οὕτως λοῦσαι τὸν πεπεισμένον καὶ συγκατατεθειμένον ἐπὶ τοὺς λεγομένους ἀδελφοὺς ἄγομεν, ἔνθα συνηγμένοι εἰσί, κοινὰς εὐχὰς ποιησόμενοι ὑπέρ τε ἑαυτῶν καὶ τοῦ φωτισθέντος καὶ ἄλλων πανταχοῦ πάντων εὐτόνως, ὅπως καταξιωθῶμεν τὰ ἀληθῆ μαθόντες καὶ δι ἔργων ἀγαθοὶ πολιτευταὶ καὶ φύλακες τῶν ἐντεταλμένων εὑρεθῆναι, ὅπως τὴν αἰώνιον ᾿Αλλήλους φιλήματι ἀἁσπαζόμεθα παυσάμενοι τῶν εὐχῶν. Ἔ- σωτηρίαν σωθώμεν. era προσφέρεται τῷ προεστῶτι τῶν ἀδελ- φῶν dpros καὶ ποτήριον ὕδατος καὶ κράμα- Tos, καὶ οὗτος λαβών, αἶνον καὶ δόξαν τῷ Πατρὶ τῶν ὅλων διὰ τοῦ ὀνόματος τοῦ Ὑἱοῦ καὶ τοῦ Πνεύματος τοῦ ἁγίου ἀναπέμπει, καὶ εὐχαριστίαν ὑπὲρ τοῦ κατηξιῶσθαι τού- ቅ 3 ^ a M ^ . φ των παρ αὑτοῦ ἐπὶ πολὺ ποιεῖται’ οὗ , ላ 9 ኣ b ላ 3 συντελέσαντος Tas εὐχὰς καὶ τὴν εὐχαρι- στίαν πᾶς ὁ παρὼν λαὸς ἐπευφημεῖ λέγων᾽ ᾿Αμήν. To δὲ ᾿Αμὴν τῇ Ἕ βραΐδι φωνῇ τὸ Γένοιτο σημαίνει. Ἐὑχαριστήσαντος δὲ τοῦ προεστῶτος καὶ ἐπευφημήσαντος παν- τὸς τοῦ λαοῦ, οἱ καλούμενοι παρ᾽ ἡμῖν διάκονοι διδόασιν ἑκάστῳ τῶν παρόντων μεταλαβεῖν ἀπὸ τοῦ εὐχαριστηθέντος ἄρτου καὶ οἶνον καὶ ὕδατος, καὶ τοῖς οὐ παροῦσιν ἀποόφέρουσι. 66. Καὶ 9 τροφὴ atry καλεῖται παρ᾽ ἡμῖν Εὐχαριστία, ἧς οὐδενὶ ἄλλῳ μετασχεῖν ἐξὸν ἐστιν, ἢ τῷ πιστεύοντι ἀληθῆ εἶναι τὰ δεδιδαγμένα ὑφ᾽ ἡμῶν, καὶ λουσαμένῳ τὸ ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ εἰς ἀναγέν- νησιν λουτρόν, καὶ οὕτως βιοῦντι ὡς ὁ Χριστὸς παρέδωκεν. Οὐ γὰρ ὡς κοινὸν ἄρτον οὐδὲ κοινὸν πόμα ταῦτα λαμβάνομεν, ἀλλ᾽ ὃν τρόπον διὰ λόγον Θεοῦ σαρκοποιη- θεὶς ᾿Ιησοῦς Χριστὸς ὁ σωτὴρ ἡμῶν καὶ σάρκα καὶ αἷμα ὑπὲρ σωτηρίας ἡμῶν ἔσχεν, οὕτως καὶ τὴν δι εὐχῆς λόγον τοῦ παρ᾽ αὐτοῦ εὐχαριστηθεῖσαν τροφήν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηθέντος Ἰησοῦ καὶ σάρκα καὶ αἷμα ἐδιδάχθημεν εἶναι Οἱ γὰρ ἀπόστολοι ἐν τοῖς γενομένοις ὑπ᾿ αὐτῶν ἀπομνημονεύμασιν, à καλεῖται εὐαγγέλια, οὕτως παρέδωκαν ἐντετάλθαι αὐτοῖς τὸν Ἰησοῦν, λαβόντα ἄρτον εὐχαριστήσαντα eireiy' Tovro ποιεῖτε εἷς τὴν ἀνάμνησίν pov, τοῦτό ἐστι τὸ σῶμά pov’ καὶ TO ποτή- 208 JUSTINI MARTYRIS APOLOGIA PRIMA. ριον ὁμοίως λαβόντα καὶ εὐχαριστήσαντα εἰπεῖν’ Τοῦτό ἐστι τὸ αἷμά prov’ καὶ μόνοις αὐτοῖς μεταδοῦναι. Ὅπερ καὶ ἐν τοῖς τοῦ Μίθρα μνστηρίοις παρέδωκαν γίνεσθαι μι- μησάμενοι οἱ πονηροὶ δαίμονες ὅτι γὰρ ἄρτος καὶ ποτήριον ὕδατος τίθεται ἐν ταῖς τοῦ μνουμένον τελεταῖς μετ᾽ ἐπι- λόγων τινῶν, 3) ἐπίστασθε ἢ μαθεῖν δύ- vacÓe. 67. Ἡμεῖς δὲ perd ταῦτα λοιπὸν ἀεὶ τούτων ἀλλήλους ἀναμιμνήσκομεν᾽ καὶ ol ἔχοντες τοῖς λειπομένοις πᾶσιν ἐπικουροῦ- Ἐπὶ ᾿ πᾶσί τε οἷς προσφερόμεθα εὐλογοῦμεν τὸν μεν, καὶ σύνεσμεν ἀλλήλοις ἀεί. ποιητὴν τῶν πάντων διὰ τοῦ Ὑἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ διὰ Πνεύματος τοῦ ayiov. Καὶ τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται, καὶ τὰ * , ^ , ያ a ላ ἀπομνημονεύματα τῶν GrogTOAuy ἢ Ta συγγράμματα τῶν προφητῶν ἀναγινώσκε- [4 ^ 4 ^ ται μέχρις ἐγχωρεῖ. Εἶτα πανσαμένου ToU J , € 4 ኣ , ላ ἀναγινώσκοντος, ὃ προεστὼς διὰ λόγον τὴν νουθεσίαν καὶ πρόκλησιν τῆς τῶν καλῶν τούτων μιμήσεως ποιεῖται “Ἔπειτα avc στάμεθα κοινῇ πάντες καὶ εὐχὰς πέμπομεν. LITURGIES OF PALESTINE. JUSTINI MARTYRIS APOLOGIA PRIMA. Καὶ, ὡς προέφημεν, παυσαμένων ἡμῶν τῆς εὐχῆς ἄρτος προσφέρεται καὶ οἶνος καὶ ὕδωρ, καὶ ὁ προεστὼς εὐχὰς ὁμοίως καὶ εὐχαριστίας, ὅση δύναμις αὐτῷ, ἀναπέμπει, καὶ ὃ λαὸς ἐπευφημεῖ λέγων τὸ ᾿Αμήν' καὶ ἡ διάδοσις καὶ ἡ μετάληψις ἀπὸ τῶν εὐχαριστηθέντων ἑκάστῳ γίνεται καὶ τοῖς οὗ παροῦσι διὰ τῶν διακόνων πέμπεται. Of εὐποροῦντες δὲ καὶ βουλόμενοι κατὰ προαίρεσιν ἕκαστος τὴν ἑαυτοῦ ὃ βούλεται δίδωσι, καὶ τὸ συλλε- γόμενον παρὰ τῷ προεστῶτι ἀποτίθεται, καὶ αὐτὸς ἐπικουρεῖ ὀρφανοῖς τε καὶ χήραις, καὶ τοῖς διὰ νόσον $ δι’ ἄλλην αἰτίαν λειπο- μένοις, καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ τοῖς παρεπιδήμοις οὖσι ξένοις, καὶ ἁπλῶς πᾶσι τοῖς ἐν χρείᾳ οὖσι κηδεμὼν γίνεται. Τὴν δὲ τοῦ ἡλίου ἡμέραν κοινῇ πάντες τὴν συνέ- λευσιν ποιούμεθα, ἐπειδὴ πρώτη ἐστὶν ἡμέρα, dy ἦ ὁ Θεὸς τὸ σκότος καὶ τὴν ὕλην τρέψας κόσμον ἐποίησε, καὶ Ἰησοῦς Χριστὸς ὁ ἡμέτερος Σωτὴρ τῇ αὐτῇ ἡμέρᾳ ἐκ νεκρῶν ἀνέστη" τῇ γὰρ πρὸ τῆς κρονικῆς ἐσταύ- ρωσαν αὐτὸν καὶ τῇ μετὰ τὴν κρονικήν, ἥτις ἐστὶν ἡλίου ἡμέρα, φανεὶς τοῖς ἀποστόλοις αὐτοῦ καὶ μαθηταῖς ἐδίδαξε ταῦτα, ἅπερ «is ἐπίσκεψιν καὶ ὑμῖν ἀνεδώκαμεν. EXTRACTS FROM THE FOURTH AND FIFTH LECTURES OF CYRIL OF JERUSALEM ON THE MYSTERIES, ADDRESSED TO THE NEWLY BAPTIZED. IV. ᾿Ανάγνωσις ἐκ τῆς πρὸς Κορινθίους Παύλου ἐπιστολῆς. ᾿Εγὼ γὰρ trapéAaBon ἀπὸ τοῦ Kypíoy ὃ kal πρέλωκὰ YAMIN. Αὕτη τοῦ μακαρίου Παύλου x διδασκαλία ἱκανὴ καθέστηκε πληροφορῆσαι ὑμᾶς περὶ τῶν θείων μνστηρίων.. . . Αὐτὸς γὰρ ἀρτίως ἐβόα" Κύριος ἡμῶν Ἰησοῦς Χριστὸς λαβὼν dp- ὅτι ἐν τῇ νυκτὶ 7 παρεδίδοτο, ὁ τον καὶ εὐχαριστήσας ἔκλασε καὶ ἔδωκε τοῖς αὐτοῦ μαθηταῖς λέγων’ Λάβετε, φά- yere, τοῦτό μου ἐστὶ τὸ σώμα. Καὶ λαβὼν [τὸ] ποτήριον καὶ εὐχαριστήσας εἶπεν" Aa- Bere, πίετε, τοῦτό μον ἐστὶ τὸ αἷμα. V.2. ἙἝἙωράκατε τὸν διάκονον τὸν νίψα- σθαι διδόντα τῷ ἱερεῖ καὶ τοῖς κυκλοῦσι τὸ θυσιαστήριον τοῦ Θεοῦ πρεσβυτέροις... ..... Σύμβολόν ἐστιν τοῦ δεῖν ὑμᾶς καθαρεύειν πάντων ἁμαρτημάτων καὶ ἀνομημάτων τὸ νίψασθαι... ὃ. Εἶτα βοᾷ ὁ διάκονος: ᾿Αλλήλους ἀπολάβετε, καὶ ἀλλήλους ἀσπαζώμεθα. 4. Μετὰ τοῦτο Bog ὁ ἱερεύς" "Avo τὰς καρδίας. Εἶτα ἀποκρίνεσθε' "Ἔχομεν πρὸς τὸν Κύριον. ὅ. Elra ὁ ἱερεὺς Neyer’ Εὐχαριστήσωμεν τῷ Κυρίῳ. Εἶτα λέγετε" Λξιον καὶ δίκαιον. 6. Μετὰ ταῦτα μνημονεύομεν οὐρανοῦ καὶ γῆς καὶ θαλάσσης, ἡλίου καὶ σελήνης, ἄστρων καὶ πάσης τῆς κτίσεως λογικῆς τε 4 Φ [4 e ^ ላ 3 , » ’ καὶ ἀλογου, ὁρατῆς τε καὶ ἀοράτου, ἀγγέ- λων, ἀρχαγγέλων, δυνάμεων, κυριοτήτων, ἀρχῶν, ἐξουσιῶν, θρόνων, τῶν Χερουβὶμ τῶν πολυπροσώπων, δυνάμει λέγοντες τὸ τοῦ Δαβίδ, Μεγαλύνατε τὸν Κύριον σὺν ἐμοί, Μνημονεύομεν καὶ τῶν Σεραφίμ, ἃ ἐν Πνεύματι ἁγίῳ ἐθεάσατο ᾿Ησαΐας παρε- , , ^ , ^ ^ 4 στηκότα κύκλῳ τοῦ θρόνον τοῦ Θεοῦ, καὶ ταῖς μὲν δυσὶ πτέρυξι κατακαλύπτοντα τὸ πρόσωπον, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ ^ ላ , bj , @ ταῖς δυσὶ πετόμενα, καὶ λέγοντα ἅγιος, ἅγιος, ἅγιος, Κύριος caBawe. διὰ τοῦτο 4 ላ ^ en 9 ^ ላ γὰρ τὴν παραδοθεῖσαν ἡμῖν ἐκ τῶν Σεραφὶμ θεολογίαν ταύτην λέγομεν, ὅπως κοινωνοὶ τῆς ὑμνῳδίας ταῖς ὑπερκοσμίοις γενώμεθα στρατιαῖς. 7. Elta ἁγιάσαντες ἑαυτοὺς διὰ τῶν πνευματικῶν τούτων ὕμνων, παρακαλοῦμεν τὸν φιλάνθρωπον Θεόν, τὸ ἅγιον Πνεῦμα 9 ^ 9 A A , @ , ἐξαποστεῖλαι ἐπὶ τὰ προκείμενα, ἵνα ποιήσῃ A v ^ ^ ኣ ኣ TOV μὲν ἄρτον σῶμα Χριστοῦ, τὸν δὲ οἶνον αἷμα Χριστοῦ. 8. Εἶτα, μετὰ τὸ ἀπαρτισθῆναι τὴν πνευ- 4 , ላ ቅ ld e ματικὴν θυσίαν, τὴν ἀναίμακτον λατρείαν, ቁ ኣ ^ , 9 , ^ t€ ^ ἐπὶ τῆς θυσίας ἐκείνης τοῦ ἱλασμοῦ Tapa- lI have confined these extracts to passages illustrative of the text and “rubric” of the Liturgy of Jerusalem. 27 210 CYRIL OF JERUSALEM. καλοῦμεν τὸν Θεὸν ὑπὲρ κοινῆς τῶν ἐκκλη- σιῶν εἰρήνης, ὑπὲρ τῆς τοῦ κόσμον εὐστα- θείας, ὑπὲρ βασιλέων, ὑπὲρ στρατιωτῶν καὶ συμμάχων, ὑπὲρ τῶν ἐν ἀσθενείαις, ὑπὲρ τῶν καταπονουμένων, καὶ ἀπαξαπλῶς ὑπὲρ πάντων βοηθείας δεομένων, δεόμεθα πάντες ἡμεῖς καὶ ταύτην προσφέρομεν τὴν θυσίαν. 9. Elra μνημονεύομεν καὶ τῶν προκε- κοιμημένων, πρῶτον πατριαρχῶν, προφητῶν, ἀποστόλων, μαρτύρων, ὅπως ὁ Θεὸς ταῖς εὐχαῖς αὐτῶν καὶ πρεσβείαις προσδέξηται ἡμῶν τὴν δέησιν. Εἶτα καὶ ὑπὲρ τῶν προ- κεκοιμημένων ἁγίων πατέρων καὶ ἐπισκόπων, καὶ πάντων ἁπλῶς τῶν ἐν ἡμῖν προκεκοι- μημένων, μεγίστην ὄνησιν πιστεύοντες ἔσε- σθαι ταῖς ψυχαῖς, ὑπὲρ ὧν 7) δέησις ἀναφέ. ρεται τῆς ἁγίας καὶ φρικωδεστάτης προκει- μένης θυσίας. 11, Εἶτα μετὰ ταῦτα τὴν εὐχὴν λέγομεν ἐκείνην, ἥν ὁ Σωτὴρ παρέδωκε τοῖς οἰκείοις αὐτοῦ μαθηταῖς, μετὰ καθαρᾶς συνειδήσεως Πατέρα ἐπιγραφόμενοι τὸν Θεόν, καὶ λέγον- τες, Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς. 15, ᾿Αγιασθήτω τὸ ὄνομά σον. 13. 'EAÓéro ἡ βασιλεία σον. 14. Τενηθήτω τὸ θέλημα σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. 15. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. 16. Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα LITURGIES OF PALESTINE. CYRIL OF JERUSALEM. ἡμῶν ὡς Kal ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις e ^ ἡμῶν. 17. Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἷς τει- ρασμόν. 18. ᾿Αλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Εἶτα μετὰ τὴν πλήρωσιν τῆς εὐχῆς λέγεις, ᾿Αμήν. 19. Μετὰ ταῦτα λέγει ὁ ἱερεύς: τὰ dria τοῖο Arfoic...... Εἶτα ὑμεῖς λέγετε" Els ἅγιος, εἷς Κύριος, Ἰησοῦς Χριστός. 20. Mera ταῦτα ἀκούετε τοῦ ψάλλον- τος μετὰ μέλους θείου προτρεπομένου ὑμᾶς «ls τὴν κοινωνίαν τῶν ἁγίων μνστηρίων, καὶ λέγοντος" Γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ Κύριος. 21. Προσιὼν οὖν, py τεταμένοις τοῖς τῶν χειρῶν καρποῖς προσέρχου, μηδὲ διῃρη- μένοις τοῖς δακτύλοις, ἀλλὰ τὴν ἀριστερὰν θρόνον ποιήσας τῇ δεξιᾷ ὡς μελλούσῃ βασιλέα ὑποδέχεσθαι, καὶ κοιλάνας τὴν παλάμην, δέχου τὸ σῶμα τοῦ Χριστοῦ, ἐπιλέγων τὸ ᾿Αμήν. 22. σώματος Χριστοῦ προσέρχον καὶ τῷ ποτη- ρίῳ τοῦ αἵματος, μὴ ἀνατείνων τὰς χεῖρας, A ላ ^ Εἶτα μετὰ TO κοινωνῆσαί σε τοῦ ἀλλὰ κύπτων, καὶ τρόπῳ προσκυνήσεως καὶ σεβάσματος λέγων τὸ ᾿Αμὴν ἁγιάζου καὶ ἐκ τοῦ αἵματος μεταλαμβάνων Χριστοῦ. Κατέχετε ταύτας τὰς παραδόσεις ἀσπί- λους. LITURGY OF SAINT JAMES. LITURGY OF SAINT JAMES. [The first column contains the Liturgy as it is found in the two surviving fragments of the Messina Roll. I have however added within square brackets portions which were in exist- enoe when Monaldinius sent his memoranda to Joseph Aloysius Assemani about the year 1750. The Roll has suffered in the meantime. The second column contains the Liturgy as given at length in the Rossano Codex: the third and fourth as given in the Paris MSS. 2509 and 476 respectively. The former of these seems to approach closest to the edition published by Morel in the year 1560, from which elition all more recent copies have been either directly or indirectly taken. I have therefore appended to it notes of the variations from it of Morel's copy. The letters 8. R. and 8. A. mark the prayers which are found, with few variations, in the Syriac copies as translated by Renau- dot and by Assemani, and I have also marked with C the portions which were demonstrably in existence in the time of Saint Cyril of Jerusalem. The Notes contain also references to or quotations from the writings of Chrysostom.] LITURGY OF SAINT JAMES. ROTULUS MESSANENSIS. CODEX ROSSANENSIS. [ Mutilus. | Ἢ 6eía Aerrovpría τοῦ Arfoy ἀποστόλου Ἰδκώβογ τοῦ ἀλελφοθέογ. Ὁ διάκονος. Tov Κυρίου δεηθῶμεν. Ὁ λαός. Κύριε, ἐλέησον. "0 ἱερεύς. Eis τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Yiog καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί, καὶ εἰς τούς. Ὃ διάκονος. στῶμεν καλώς᾽ ἐν εἰρήνῃ τοῦ Κυρίον δεηθώμεν. (1) L. 8 PS LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Ἢ θείδ Aerroyprfía τοῦ árfoy ánocróAoy kal ἀλελφοθέογ 'lakcoBoy. Ἐν πλήθει ἁμαρτιῶν μεμολυσμένον με μὴ ἐξουδενώσῃς, Δέσποτα Κύριε 6 Θεὸς ἡμῶν" ἰδοὺ γὰρ προσῆλθον τῷ θείῳ τούτῳ καὶ ἐπουρανίῳ μυστηρίῳ σον, οὐχ ὡς ἄξιος ὑπάρχων' ἀλλ᾽ els τὴν σὴν ἀφορῶν dya- θότητα, ἀφίημί σοι τὴν φωνήν, Ὁ Θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ ἥμαρτον els τὸν οὐρανὸν καὶ ἐνώπιόν σον, καὶ οὐκ εἰμὶ ἄξιος ἀντοφθαλμῆσαι τῇ ἱερᾷ σου ταύτῃ καὶ πνευματικῇ τραπέζῃ, ἐφ᾽ 7 ὁ μονογενής cov Υἷός, καὶ Κύριος ἡμῶν Ἰησοῦς Χριστός, ἐμοὶ τῷ ἁμαρτωλῷ καὶ πάσῃ κηλῖδι κατε- στιγμένῳ, μυστικῶς πρόκειται eis θυσίαν. Διὸ ταύτην σοι τὴν ἱκεσίαν καὶ εὐχαρι- ፆ , ^ ^ , στίαν προσαγω, τον καταπεμφθῆναί μοι PARIS MANUSCRIPT 476. Ἢ θείὰ λειτογργίὰ voy ἐν ἁγίοις TATPOC ἡλλῶν ᾿ἰδκώβου τοῦ ἀποοτόλου Kal ἀλελφοθέογ. Evxh τῆς προθέσεως. Δόξα τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι, τῇ μόνῃ ἁπλῇ καὶ ἀδιαιρέτῳ τρι- dà, τῇ ἑνούσῃ καὶ ἁγιαζούσῃ ἡμᾶς δι᾿ éav- τῆς, καὶ εἰρηνευούσῃ τὴν ζωὴν ἡμῶν, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εἶτα ἐξιλεούμενος ὑπὲρ ἑαυτοῦ τὸ Θεῖον, Ἐν πλήθει ἁμαρτιῶν μεμολυσμένον με μὴ ἐξονδενώσῃς, Δέσποτα Κύριε ὁ Θεός μου" ἰδοὺ γὰρ προσέρχομαι τῷ θείῳ τούτῳ καὶ ἐπουρανίῳ θυσιαστηρίῳ, οὐχ ὡς ἄξιος ὑπάρ- χων᾽ ἀλλ᾽ εἰς τὴν σὴν ἀφορῶν ἀγαθότητα, ταύτην ἀφίημί σοι τὴν φωνήν, Ὁ «os, ἱλά- σθητί μοι τῷ ἁμαρτωλῷ" ἥμαρτον γὰρ εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, καὶ οὐκ εἰμὶ ἄξιος ἀντοφθαλμῆσαι τῇ ἱερᾷ ταύτῃ καὶ πνευματικῇ τραπέζῃ, ἐφ᾽ 1 9 μονογενής σου Υἱός, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, ἐμοὶ τῷ ἁμαρτωλῷ καὶ πάσῃ κηλῖδι κατεστιγ- μένῳ, μυστικῶς πρόκειται εἷς θυσίαν. At οὗ ταύτην σοι τὴν ἱκετηρίαν προσάγω, τοῦ καταπεμφθῆναί μοι τὸ Πνεῦμά σου τὸ (1) P. 8 denotes that the passage is to be found in the Paris edition of Morel, p. 8. 16 LITURGY OF SAINT JAMES. RNOTULUS MESSANENRBSIS, [ Mutilus. ] CODEX ROSSANENSIS. Ὃ ἱερεὺς λέγει εὐχήν. Δόξα τῷ Πατρὶ καὶ τῷ Yig καὶ τῷ ἁγίῳ Πνεύματι, τῷ τριαδικῷ καὶ ἑνιαίῳ φωτὶ τῆς μιᾶς θεότητος, τῆς ἐν τριάδι μοναδικώς ὑπαρχούσης καὶ διαιρουμένης ἀδιαιρέτως" τριὰς γὰρ εἷς Θεὸς παντοκράτωρ, οὗ τὴν δόξαν οἱ οὐρανοὶ διηγοῦνται, 1 δὲ γῇ τὴν αὐτοῦ δεσποτείαν, καὶ ἢ θάλασσα τὸ αὐτοῦ κράτος, καὶ πᾶσα αἰσθητή τε καὶ νοητὴ κτίσις τὴν αὐτοῦ μεγαλειότητα κη- ρύττει πάντοτε ὅτι αὐτῷ πρέπει πᾶσα δόξα, τιμή, κράτος, μεγαλωσύνη καὶ μεγαλοπρέ- veu, νῦν καὶ ἀεί, καὶ εἰς τούς. Evx} τοῦ ϑυμιάματος τῇς εἰσόδου. Δέσποτα Ἰησοῦ Χριστέ, ὦ Θεοῦ Λόγε, ὃ ἑκουσίως ἑαυτὸν θυσίαν ἅμωμον ἐπὶ σταυροῦ τῷ Θεῷ καὶ Πατρὶ προσαγαγών, 9 διφυὴς ἄνθραξ, o τῇ λαβίδι τῶν τοῦ προφήτου χειλέων ἁψάμενος καὶ τὰς dpap- τίας αὐτοῦ ἀφελόμενος, ἅψαι τῶν νοερῶν ἡμῶν αἰσθήσεων, καὶ καθάρισον ἡμᾶς ἀπὸ πάσης ἁμαρτημάτων κηλῖδος, καὶ παρά- στησον ἡμᾶς ayyoys τῷ ἁγίῳ σον θυσιαστη- pio, τοῦ προσενέγκαι σοι θυσίαν αἰνέσεως" (= b da) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. τὸ Πνεῦμά cov τὸ Παράκλητον, ἐνισχῦον καὶ καταρτίζον με πρὸς τὴν λειτουργίαν ταύτην καὶ τὴν παρὰ σοῦ μοι τῷ λαῷ ἐπαγγελθεῖσαν φωνὴν ἀκατακρίτως ταύτην ἀποφθέγξασθαι καταξίωσον, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογητὸς v, σὺν τῷ παναγίῳ, ἀγαθῷ, ζωοποιῷ καὶ ὁμοουσίῳ σου Πνεύματι, νῦν καὶ ἀεί Εὐχὴ rijs παραστάσεως. Δόξα τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Ἡνεύματι, τῷ τριαδικῷ καὶ ἑνιαίῳ φωτὶ τῆς θεότητος, τῆς ἐν τριάδι μοναδικῶς ὑπαρ- χούσης καὶ διαιρουμένης ἀδιαιρέτως" τριὰς γὰρ εἷς Θεὸς παντοκράτωρ, οὗ τὴν δόξαν οἱ οὐρανοὶ διηγοῦνται, 7 δὲ γῆ τὴν αὐτοῦ δεσποτείαν, καὶ ἡ θάλασσα τὸ αὐτοῦ κρά- τος, καὶ πᾶσα αἰσθητὴ καὶ νοητὴ κτίσις τὴν αὐτοῦ μεγαλειότητα κηρύττει πάντοτε" ὅτι αὑτῷ πρέπει πᾶσα δόξα, τιμή, κράτος, μεγαλωσύνη τε καὶ μεγαλοπρέπεια, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εὐχὴ τοῦ θυμιάματος τῆς εἰσόδου τῆς ἐνάρ- ξεως. Δέσποτα Κύριε Ἰησοῦ Χριστέ, ὦ Θεοῦ Λόγε, ὁ ἑκουσίως ἑαυτὸν θυσίαν ἄμωμον ἐπὶ σταυροῦ τῷ Θεῷ καὶ Πατρὶ προσα- γαγών, ὁ διφυὴς ἄνθραξ, ὁ τῇ λαβίδι τῶν τοῦ προφήτου χειλέων ἁψάμενος καὶ τὰς ἁμαρτίας abro? ἀφελόμενος, ἅψαι τῶν νοε- ρῶν ἡμῶν αἰσθήσεων, καὶ καθάρισον ἡμᾶς ἀπὸ πάσης ἁμαρτημάτων κηλῖδος, καὶ παράστησον ἡμᾶς ἀγνοὺς τῷ ἁγίῳ σον θυσιαστηρίῳ τοῦ προσενέγκαι σοι θυσίαν (1) Ρ. ἅψαι καὶ ἡμῶν τῶν ἁμαρτωλῶν τῶν αἰσθήσεων. 217 ‘PARIS MANUSCRIPT 476. Παράκλητον ἐνισχῦον, καταρτίζον με, πρὸς τὴν λειτουργίαν ταύτην᾽ καὶ τὴν παρὰ σοῦ μοι ἐπαγγελθεῖσαν φωνὴν ταύτην ἀκατακρί- τως τῷ λαῷ ἐπιφθέγξασθαι καταξίωσον, ᾿Εκφώνησι.. Ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασ- [4 Mj ^ , ላ 9 ^ M μένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ^ ላ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ἰάξις καὶ ἀκολουθία κατὰ τὴν ἁγίαν ἱερο- μύστον τελετῆς Σιών, Tod κλήρον μέλλοντος τὴν προέλευσιν ποιῆσαι, ὃ διάκονος ἐκφωνεῖ, Κύριε, εὐλόγησον" ὁ δὲ ἱερεὺς λέγει, Δόξα τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι, τῷ τριαδικῷ καὶ ἑνιαίῳ φωτὶ τῆς μιᾶς θεότητος, τῆς ἐν τριάδι μοναδικῶς ὑπαρχούσης καὶ διαιρουμένης ἀδιαιρέτως’ τριὰς γὰρ εἷς Θεὸς παντοκράτωρ, οὗ τὴν δόξαν οἱ οὐρανοὶ διηγοῦνται, ἡ δὲ γῇ τὴν αὐτοῦ δεσποτείαν, καὶ ἡ θάλασσα τὸ αὐτοῦ κράτος, καὶ πᾶσα αἰσθητή τε καὶ νοητὴ κτίσις τὴν αὐτοῦ μεγαλειότητα κηρύττει mwavrote’ νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας ᾿Αμήν. ^ . ያ TOV QGUVOV., (2) P. omits ἁμαρτημάτων, 28 ste 218 ROTULUS MESSANEN SIS. [Jf utils. [Chrysostom's second homily on the second Epistle to the Corinthians contains an exposi- tion of ἃ part of the service which was open to the public. This exposition was suggested by the words of 8. Paul ''Ye too helping toge- ther in prayer for us." « The laws of the Church ordain (he says) that prayers shall be BO Offered, not those for the faithful only, but also those for the catechumens." And he pro- ceeds to specify them with explanations. «Ὅταν γὰρ ὁ διάκονος λέγῃ, Ὑπὲρ τῶν κατὴη- χουμένων ἐκτενῶς δεηθῶμεν, οὐδὲν ἄλλο $ τὸν δῆμον ἅπαντα τῶν πιστῶν διανίστησιν εἰς τὰς ὑπὲρ ἐκείνων εὐχάς... These are not admitted to the mysteries: διὰ τοῦτο καὶ ἀπελαύνονται, τῶν φρικτῶν εὐχῶν ἐκείνων γινομένων... Ὅταν εἴπῃ, Στῶμεν καλῶς, δεηθώμεν, πάντας εἰς τὴν εὐχὴν παρακαλεῖ. Eira ἀρχόμενος τῆς εὐχῆς φησιν" Ἵνα ὁ πανελε- ἡμὼν καὶ οἰκτίρμων Θεὸς αὐτὸς ἑπακούσῃ τῶν δεήσεων αὐτών.. ἵνα διανοίξη τὰ ὦτα τῶν καρδιῶν αὐτών.. ὦστε ἀκοῦσαι ἃ ὀφθαλμὸς οὐκ εἶδε καὶ oUs οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη... καὶ κατηχήσῃ αὐτοὺς τὸν λόγον τῆς ἀληθείας... ἵνα κατασπείρῃ τὸν φόβον αὐτοῦ ἐν αὐτοῖς... καὶ βε- βαιώσῃ τὴν πίστιν αὐτοῦ ἐν ταῖς διανοίαις αὐτῶν... ἵνα ἀποκαλύψῃ αὐτοῖς τὸ εὐαγγέλιον τῆς δικαιο- αύνης.. γα δῷ αὐτοῖς νοῦν ἔνθεον, σώφρονα λογι- σμόν, καὶ ἐνάρετον πολιτείᾳαν.. διαπαντὸς τὰ αὐτοῦ νοεῖν, τὰ αὐτοῦ φρονεῖν, τὰ αὐτοῦ μελετᾶν... ἐν τῷ νόμῳ αὐτοῦ καταγίνεσθαι ἡμέρας καὶ νυκτός... τῶν ἐντολῶν αὐτοῦ μνημονεύειν, τὰ δικαιώματα αὐτοῦ φυλάσσειν... “Ἔτι ἐκτενέστερον ὑπὲρ αὐτῶν παρακαλέσωμεν... ba ἐξέληται αὐτοὺς ἀπὸ πάντος πονηροῦ καὶ à- τόπου πράγματος... ἀπὸ πάντος ἁμαρτήματος δια- βολικοῦ καὶ πάσης περιστάσεως τοῦ ἀντικειμένου (and he refers the initiated to the words of their own baptismal profession), ἵνα καταξιώσῃ αὐτοὺς ἐν καιρῷ εὐθέτῳ τῆς ToU λουτροῦ παλιγγε- νεσίας, τῆς ἀφέσεως τῶν ἁμαρτιῶν... τοῦ ἐνδύματος τῆς ἀφθαρσίας... ἵνα εὐλογήσῃ τὰς εἰσόδους αὐτῶν LITURGY OF SAINT JAMES, CODEX ROSSANENSIS. xal πρόσδεξαι wap ἡμῶν τῶν ἀχρείων δούλων σου τὸ παρὸν θυμίαμα εἷς ὀσμὴν εὐωδίας: καὶ εὐωδίασον ἡμῶν τὸ Svowdes τῆς ψυχῆς καὶ τοῦ σώματος" καὶ ἁγίασον ἡμᾶς τῇ ἁγιαστικῇ δυνάμει τοῦ παναγίου cov Πνεύματος" σὺ γὰρ εἶ μόνος ἅγιος, ὁ ἁγιάζων καὶ ἁγιαζόμενος, προσφέρων τε καὶ προσφερόμενος, καὶ τοῖς πιστοῖς μεταδιδό- pevos’ καὶ πρέπει σοὶ ἡ δόξα σὺν τῷ ἀνάρχῳ σου Ilarpi, καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου. Εἶτα ἄρχεται τῶν εὐχῶν. Evepyéra καὶ βασιλεῦ τῶν αἰώνων καὶ τῆς κτίσεως ἁπάσης δημιουργέ, πρόσδεξαι προσιοῦσάν σοι διὰ τοῦ Χριστοῦ σον τὴν ἐκκλησίαν σου" ἑκάστῳ τὸ συμφέρον ἐκπλήρωσον᾽ ἄγαγε πάντας εἷς τελειότητα, καὶ ἀξίους ἡμᾶς ἀπέργασαι τῆς χάριτος τοῦ ἁγιασμοῦ gov, ἐπισυνάγων ἡμᾶς ἐν τῇ ἁγίᾳ σον καθολικῇ καὶ ἀποστολικῇ ἐκκλη- σίᾳ, ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ μονογενοῦς σον Yiov, Κυρίον δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον IIvev- ματι, νῦν καὶ ἀεί, καὶ εἰς τούς. *O διάκονος. Ὃ ἱερεύς. Ἑϊρήνη σοι. Τοῦ Κυρίον δεηθώμεν. 'O ἱερεὺς λέγει εὐχὴν τοῦ θυμιάματος τῆς ei. όδου τῆς συνάξεως. Ὁ @eds, ὁ προσδεξάμενος " ABeX τὰ δώρα, Noe καὶ ᾿Αβραὰμ τὴν θυσίαν, ᾿Ααρὼν καὶ Ζαχαρίου τὸ θυμίαμα, πρόσδεξαι καὶ ἐκ ᾿Αμήν. Ὁ διάκονος. [ak (63 5] i) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 26509. αἰνέσεως καὶ πρόσδεξαι παρ᾽ ἡμῶν τῶν ἀχρείων δούλων σον τὸ παρὸν θυμίαμα εἷς ὀσμὴν εὐωδίας" καὶ εὐωδίασον ἡμῶν τὸ δυσῶδες τῆς ψνχῆς καὶ τοῦ σώματος" καὶ ἁγίασον ἡμᾶς τῇ ἁγιαστικῇ δυνάμει τοῦ παναγίον σου Πνεύματος" σὺ γὰρ εἶ μόνος ἅγιος, ὁ ἁγιάζων καὶ ἁγιαζόμενος καὶ τοῖς πιστοῖς μεταδιδόμενος᾽ καὶ πρέπει σοὶ ἡ δόξα σὺν τῷ ἀνάρχῳ σου Πατρί, καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ ou Πνεύματι, νῦν καὶ ἀεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων. Εὐχὴ τῆς ἐνάρξεως. Evepyéra, βασιλεῦ τῶν αἰώνων καὶ τῆς κτίσεως ἁπάσης δημιουργέ, πρόσδεξαι προσ- ιοῦσάν σοι διὰ τοῦ Χριστοῦ σον τὴν ἐκ- κλησίαν σου" ἑκάστῳ τὸ συμφέρον ἐκπλή- pwoov’ ἄγαγε πάντας εἰς τελειότητα, καὶ ἀξίους ἡμᾶς ἀπέργασαι τῆς χάριτος τοῦ ἁγιασμοῦ σον, ἐπισυνάγων ἡμᾶς ἐν τῇ ἁγίᾳ σον καθολικῇ καὶ ἀποστολικῇ ἐκκλησίᾳ, ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ μονογε- νοῦς σου Yiov, Κυρίον δὲ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας. ᾿Αμήν. Ὁ διάκονος. "Ert τοῦ Κυρίου δεηθῶμεν. Ὁ ἱερεὺς εὐχὴν τοῦ θυμιάματος τῆς εἰσόδου τῆς συνάξεως. Ὁ Θεός, 6 προσδεξάμενος ᾿Αβὲλ τὰ δῶρα, Νῶε καὶ ᾿Αβραὰμ τὴν θυσίαν, ᾿Ααρὼν καὶ Ζαχαρίου τὸ θυμίαμα, πρόσδεξαι καὶ ἐκ (1) P. ἀφ᾽ ἡμών. (2) P. omits καὶ ἁγιαζόμενος. (8) P. omits καθολικῇ καὶ ἀποστολικῇ. 219 PARIS MANUSCRIPT 476. Εἴτα ὁ διάκονο' Ἔτι τοῦ Κυρίον Ber θῶμεν. 'O δὲ ἱερεὺς ἄρχεται τῶν εὐχῶν. Evepyera καὶ βασιλεῦ τῶν αἰώνων καὶ τῆς κτίσεως ἁπάσης δημιουργέ, πρόσδεξαι προσιοῦσάν σοι διὰ τοῦ Χριστοῦ σον τὴν ἐκκλησίαν gov’ ἑκάστῳ τὸ συμφέρον ἐκπλή- ρωσον' ἄγαγε πάντας εἷς τελειότητα, καὶ ἀξίους ἡμᾶς ἀπέργασαι τῆς χάριτος τοῦ ἁγιασμοῦ σον, ἐπισυνάγων ἡμᾶς ἐν τῇ ἁγίᾳ σου καθολικῇ καὶ ἀποστολικῇ ἐκκλησίᾳ, ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ μονο- γενοὺς σον Yio, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος σὺν τῷ παν- αγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύ- ματι, νῦν καὶ ἀεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὁ ἱερεύς. Elpyvy πᾶσιν. Οἱ διάκονοι. Kai τῷ πνεύματί σου. Ὁ διάκονος λέγει, Ἔτι τοῦ Κυρίον δεη- θῶμεν. Ὃ ἱερεὺς τὴν εὐχὴν τοῦ θυμιάματος τῆς εἰσόδου τῆς συνάξεως. Ὁ Θεός, ὁ Θεὸς ἡμῶν, ὁ προσδεξάμενος ᾿Αβὲλ τὰ δῶρα, Νῶε καὶ ᾿Αβραὰμ τὴν θυσίαν, ᾿Δαρὼν καὶ Ζαχαρίου τὸ θυμίαμα, (4) ᾿Ετέθησαν τὰ μέρη ταῦτα ἀπὸ ἑτέρας εὐχῆς (Note in the MS. See Liturgy of S. Mark p. 16.) 28—2 220 ROTULUS MESSANENSIS. [ Mutilus. | καὶ ras ἐξόδους πάντα τὸν βίον avrwy...rovds οἴκους αὐτῶν καὶ τὰς οἰκετίας.. τὰ τέκνα αὐτῶν ἵνα αὐξή- σας εὐλογήσῃ καὶ εἰς μέτρον ἡλικίας ἀγαγὼν σο- φίσῃ.. ἵνα κατευθύνῃ αὐτοῖς πάντα τὰ προκείμενα πρὸς τὸ συμφέρον. ᾿Απὸ τούτων παιδεύονται ἐν πᾶσιν εὐχαριστεῖν τῷ Θεῷ... καὶ μετὰ ταῦτα πάντα ἐγείρεσθαι κελεύει. πρότερον γὰρ αὐτοὺς χαμαὶ ῥίψας. . [νῦν] ἀνίστησιν αὐτοὺς ὁ λόγος, καὶ κελεύει λοιπὸν καὶ αὐτοὺς ἔχεσθαι τῆς πρὸς τὸν Θεὸν ἱκετηρίας. Then we urge the catechumens to pray for themselves. Τὸν ἄγγελον τῆς εἰρήνης αἰτήσατε ol κατηχού- μένοι... 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... ἑαυτοὺς τῷ ζώντι Θεῷ καὶ τῷ Χριστῷ αὐτοῦ παραθέσθαι" εἶτα κλῖναι τὰς κεφαλὰς κελεύομεν, τεκμήριον τοῦ τὰς εὐχὰς ἀκουσθῆναι ποιούμενοι τὸ τὸν Θεὸν εὐλο- γεῖν.. Καὶ ἐπιβοῶσιν ἅπαντες τὸ ᾿Αμήν. Then he refers to prayers which are uttered ἐν τῷ καιρῷ τῶν πιστῶν. It will be observed that all this had become obsolete when the Liturgy of Jerusalem had assumed the form in which it is found in the MSS. and so had become the prayers for the ἐνεργούμενοι of which we find notice in the seventh (eighth) homily on the Ep. to the Romans (p. 490), and for the penitents of which (with the energu- mens) we read in the eighteenth homily on 2 Cor. p. 568. I shall have to refer to this last passage again.] LITURGY. OF SAINT JAMES. . CODEX ROSSANENSIS. χειρὸς ἡμῶν τῶν ἁμαρτωλῶν TO - θυμίαμα τοῦτο εἰς ὁσμὴν εὐωδίας καὶ ἄφεσιν τῶν ἁμαρτιῶν ἡμῶν καὶ παντὸς τοῦ λαοῦ σοῦ, καὶ ποίησον σὺν τῇ εἰσόδῳ ἡμῶν εἴσοδον ἁγίων ἀγγέλων συλλειτουργεῖν ἡμῖν καὶ συνδιακονεῖν τῇ σῇ ἀγαθότητι" ὅτι εὐλο- γημένος ὑπαρχεις, καὶ πρέπει σοὶ ἡ δόξα, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, viv καὶ aei, καὶ eis τούς. Ὁ διάκονος λέγει, Κύριε, εὐλόγησον. Ὃ ἱερεὺς λέγει, 'O Κύριος καὶ Θεὸς ἡμῶν ᾿Ιησοῦς ὁ Χριστός, ὁ 9c ὑπερβολὴν ἀγαθότητος καὶ ἀκατάσχετον ἔρωτα ἤδη καθεὶς καὶ λόγχῃ καὶ ἥλοις παρεῖναι μὴ ἀπανηνάμενος" ὁ τὴν κρυφίαν καὶ ἐπίφοβον ταύτην τελετὴν eis ἀνάμνησιν αἰωνίαν ἡμῖν ἐκτελεῖν παρασχό- μενος εὐλογήσει τὴν ἀρχιδιακονίαν σον, καὶ εὐλογήσει τὴν εἴσοδον ἡμῶν, καὶ ἐντε- As τελειώσειεν τὴν παράστασιν τῆς λει- τουργίας ἡμῶν ταύτης, τῇ ἀφάτῳ αὐτοῦ εὐσπλαγχνίᾳ, νῦν καὶ ἀεί, εἰς τούς. Εὐχὴ ἄλλῃ τοῦ διακόνον. 'O Κύριος εὐλογήσειεν καὶ ἀξιώσειεν ὑμᾶς σεραφικῶς δωροφορῆσαι, καὶ προσ- goat τὴν πολυύμνητον ἐπῳδὴν τοῦ ἐνθεα- στικοῦ τρισαγίου, τῷ ἀνενδεεῖ καὶ ὑπερπλή- ρει πάσης ἁγιαστικῆς τελειότητος, νῦν καὶ ἀεί, καὶ εἷς τούς. "Apxerat ὁ ἀρχιδιάκονος λέγειν els τὴν εἴσοδον. 'O μονογενὴς Yios καὶ Λόγος τοῦ Θεοῦ ἀθάνατος. 'O ἱερεὺς λέγει ταύτην τὴν εὐχὴν κατὰ τὴν (a) The MS. has εὐλογήσει here and below, ste (64) (a) Ῥ, 6 LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὸ θυμίαμα τοῦτο εἰς ὀσμὴν εὐωδίας καὶ ἄφεσιν τῶν ἁμαρτιῶν ἡμῶν καὶ παντὸς τοῦ λαοῦ σοῦ, ὅτι εὐλογημένος ὕπαρχεις, καὶ πρέπει σοὶ 9 δόξα, τῷ Πατρὶ καὶ τῷ Yig καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί. Ὁ διάκονος. Κύριε, εὐλόγησον. Ὃ ἱερεὺς ἐπεύχεται αὐτῷ. Ὁ Κύριος καὶ Θεὸς ἡμῶν Ἰησοῦς Χρι- στός, ὁ δι ὑπερβολὴν ἀγαθότητος καὶ ἀκατάσχετον ἔρωτα στανρωθείς, καὶ λόγχῃ καὶ ἥλοις παρεῖναι μὴ ἀπανηνάμενος" ὁ τὴν κρυφίαν καὶ ἐπίφοβον ταύτην τελετὴν εἰς ἀνάμνησιν αἰωνίαν ἡμῖν ἐκτενῇ παρασχό- μενος εὐλογῆσαι τὴν ἐν Χριστῷ ἀρχιδια- κονίαν σου, καὶ εὐλογῆσαι τὴν εἴσοδον ἡμῶν, καὶ ἐντελώς τελειώσειεν τὴν παράστασιν τῆς λειτουργίας ἡμῶν ταύτης, τῇ ἀφάτῳ αὐτοῦ εὐσπλαγχνίᾳ, νῦν καὶ aei καὶ els τοὺς aiwvas. Εὐχὴ ἀποκριτικὴ παρὰ τοῦ διακόνον. 'O Κύριος εὐλογῆσαι καὶ ἀξιῶσαι ἡμᾶς σεραφικῶς δωροφορῆσαι, καὶ προσᾷσαι τὴν πολνύμνητον ᾧδὴν τοῦ ἐνθεαστικοῦ καὶ Tperayiov, τῷ ἀνενδεεῖ πάσης τῆς ἁγιαστικῆς καὶ ἀεί, καὶ εἷς τοὺς αἰώνας. Etra ἄρχεται ὁ ἀρχιδιάκονος ἐν τῇ εἰσόδῳ. Ὁ μονογενὴς Υἱὸς καὶ Λόγος τοῦ Θεοῦ. - Ὁ ἱερεὺς λέγει τὴν εὐχὴν ταύτην ἀπὸ τῶν πυλῶν ἕως τοῦ θυσιαστηρίου. καὶ ὑπερπλήρει τελειότητος, νῦν (1) Ῥ. τὴν ἐν Χριστῷ τῷ Θεῷ διακονίαν. 22] PARIS MANUSCRIPT 476. πρόσδεξαι καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτω- λῶν τὸ θυμίαμα τοῦτο hh εἰς ὀσμὴν εὐωδίας καὶ ἄφεσιν τῶν ἁμαρτιῶν ἡμῶν καὶ παντὸς τοῦ λαοῦ σοῦ, καὶ ποίησον σὺν τῇ εἰσόδῳ ἡμῶν εἴσοδον ἁγίων ἀγγέλων σνυλλειτουρ- γεῖν ἡμῖν καὶ συνδιακονεῖν τῇ σῇ ἀγαθό- τητι" ᾿Εκφώνησι. “Ore εὐλογημένος ὑπάρχεις, καὶ πρέπει σοὶ ἡ δόξα, τῷ Πατρὶ καὶ τῷ Yig καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἷς ᾿Αμήν. τοὺς αἰῶνας τῶν αἰώνων. ὋὉ διάκονος. Ὄρθοζ Ὁ μονογενής. Εὐχὴ ἣν ποιεῖ ὁ ἱερεὺς κατὰ τὴν προέλευσιν τοῦ κλήρου ἀπὸ τῶν θυρῶν τῆς ἐκκλησίας ἕως τοῦ θυσιαστηρίου. Ἡ εἴσοδος. (2) P. ἄρχεται ᾷδειν ὁ διάκονος and gives the hymn in full. (See p. 12 above.] 222 ROTULUS MESSANENSIS. [Afutilus.] (a) [S. Chrysostom often refers to this salu- tation. For example in Hom. xxx (xxx) on B. Matt. p. 874 Διὸ ἐνταῦθα δέξασθε μετὰ dyd- πῆς εἰσιόντας ἡμᾶς πρὸς ὑμᾶς" καὶ ὅταν εἴπω, El- ρήνη ὑμῖν, εἶτα εἴπητε, Kai τῷ πνεύματί σον" μὴ τῇ φωνῇ μόνον ἀλλὰ καὶ τῇ γνώμῃ λέγετε, μὴ τῷ στόματι ἀλλὰ καὶ τῇ διανοίᾳ.) LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. προέλευσιν ἀπὸ τῶν θυρῶν τῆς ἐκκλησίας ἕως τοῦ θυσιαστηρίου. Ὁ Θεὸς ὁ παντοκράτωρ, ὁ μεγαλώνυμος Κύριος, ὁ δοὺς ἡμῖν εἴσοδον εἷς τὰ ἅγια τῶν ἁγίων διὰ τῆς ἐπιδημίας τοῦ μονογενοῦς [cov] Υἱοῦ, Κυρίον δὲ καὶ Θεοῦ καὶ Σωτῆ- ρος ἡμῶν, Ἰησοῦ Χριστοῦ, ἱκετεύομεν καὶ παρακαλοῦμεν τὴν σὴν ἀγαθότητα, ἐπειδὴ ἔμφοβοί ἐσμεν καὶ ἔντρομοι, μέλλοντες παρίστασθαι τῷ ἁγίῳ σου θυσιαστηρίῳ, ἐξαπόστειλον ἐφ᾽ ἡμᾶς, ὁ Θεός, τὴν χάριν σου τὴν ἀγαθήν, καὶ ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα καὶ τὰ πνεύματα, καὶ ἀλλοίωσον τὰ φρονήματα ἡμῶν πρὸς εὐσέβειαν" ἵνα ἐν καθαρῷ συνειδότι προσ- φέρωμέν σοι Supa, δόματα, καρπώματα, εἰς ἀθέτησιν τῶν ἡμετέρων πλημμελημάτων, καὶ εἰς ἱλασμὸν παντὸς τοῦ λαοῦ cov’ χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μο- voyevoUs σου Yiov, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωο- ποιῷ. Ὃ ἱερεύς. Εἰρήνη πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σον. Ὁ didxovos. Κύριε, εὐλόγησον. 'O ἱερεὺς ἐπεύχεται. 'O Κύριος εὐλογήσει πάντας ἡμᾶς καὶ ἁγιάσει ἐπὶ τῇ εἰσόδῳ καὶ ἱερουργίᾳ τῶν θείων καὶ ἀχράντων μυστηρίων, καὶ τὰς μακαρίας ψυχὰς ἀναπαύσει μετὰ ἁγίων καὶ δικαίων, τῇ αὐτοῦ χάριτι καὶ φιλανθρω- wig, νῦν καὶ ἀεί, καὶ els τούς. Kal λέγει ὁ ἀρχιδιάκονος συναπτήν. Ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. Ὁ λαός. Κύριε, ἐλέησον. [64 b) (a) [65] LITURGY OF SAINT JAMES. 223 PARIS MANUSCRIPT 2509. Ὃ Θεὸς ὁ παντοκράτωρ, ὁ μεγαλώνυμος Κύριος, ὁ δοὺς ἡμῖν εἴσοδον εἷς τὰ ἅγια τῶν ἁγίων διὰ τῆς ἐπιδημίας τοῦ μονογενοῦς σου Yiov, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, ἱκετεύομεν καὶ παρα- καλοῦμεν τὴν σὴν ἀγαθότητα, ἐπειδὴ ἔμφο- Bot καὶ ἔντρομοι ἐσμέν, μέλλοντες παρε- στάναι τῷ ἁγίῳ σον θυσιαστηρίῳ, ἐξαπό- στειλον ἐφ᾽ ἡμᾶς, ὁ Θεός, τὴν χάριν σου τὴν ἀγαθήν, καὶ ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα καὶ τὰ πνεύματα, καὶ ἀλ- λοίωσον τὰ φρονήματα ἡμῶν πρὸς εὐσέβειαν" ἵνα ἐν καθαρῷ συνειδότι προσφέρωμέν σοι δώρα, δόματα, καρπώματα, εἰς ἀθέτησιν τῶν ἡμετέρων πλημμελημάτων, καὶ εἷς ἱλασμὸν παντὸς τοῦ λαοῦ Gov’ χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σον Yiov, μεθ᾽ οὗ εὐλογητὸς εἶ εἰς τοὺς αἰῶνας τῶν ᾿Αμήν. Μετὰ τὸ εἰσελθεῖν εἰς τὸ θυσιαστήριον λέγει ὁ ἱερεύς, 97 αιώωνων. Εἰρήνη πᾶσιν. . Ὁ λαός. Καὶ τῷ πνεύματί σου. Ὁ ἱερεύς. 'O Κύριος εὐλογῆσαι πάντας ἡμᾶς καὶ ἁγιάσαι ἐπὶ τῇ εἰσόδῳ καὶ ἱερουργίᾳ τῶν θείων καὶ ἀχράντων μυστηρίων, καὶ τὰς μακαρίας ψυχὰς ἀναπαύων μετὰ ἁγίων καὶ δικαίων, τῇ αὐτοῦ 'χάριτι καὶ φιλανθρωπίᾳ, voy καὶ dei, καὶ εἷς τούς. Eira λέγει ὁ ἀρχιδιάκονος συναπτήν. Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. (1) In calce fol. 195 (v?) scriptum reperio hanc rubricam quae, asterisco notata, ad "Ey εἰρήνῃ etc. pertinere videtur : T ᾿Ετέθησαν αἱ αἰτήσεις αὗται παρὰ τῷ ἁγίῳ PARIS MANUSCRIPT 476. *O Θεὸς ὁ παντοκράτωρ, ὁ μεγαλώνυμος Κύριος, ὁ δοὺς ἡμῖν εἴσοδον εἰς τὰ ἅγια τῶν ἁγίων διὰ τῆς ἐπιδημίας τοῦ μονογενοῦς σου Ὑἱοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Inoov Χριστοῦ, ἱκετεύομεν καὶ παρα- καλοῦμεν τὴν σὴν ἀγαθότητα, ἐπειδὴ ἔμ- φοβοί ἐσμεν καὶ ἔντρομοι, μέλλοντες παρεστάναι τῷ ἁγίῳ ov θυσιαστηρίῳ, ἐφ᾽ ἡμᾶς τὴν χάριν σον τὴν ἀγαθήν, καὶ ἁγίασον ἡμῶν τὰς ψνχὰς καὶ τὰ σώματα καὶ τὰ πνεύματα, καὶ ἐξαπόστειλον *, , ላ , t€ a ኣ 3 ^ αλλοίωσον Ta φρονήματα ἡμῶν προς εὑσέ- v ?, ^ ያ # Beav: ἵνα ἐν καθαρῷ συνειδότι προσφέρω- μέν σοι δῶρα, δόματα, καρπώματα, eis ἀθέτησιν τῶν ἡμετέρων ἁμαρτημάτων, eis ἱλασμὸν παντὸς τοῦ λαοῦ cov' χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Yiob, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύ- ματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὃ διάκονος τὰ διακονικά. Ἐν εἰρήνῃ τοῦ Κυρίου δεηθώμεν. Βασιλείῳ ἐν τῇ ἐνάρξει τῆς λειτουργίας" ζήτει κε- φαλαίῳ β΄." [Μ. Omont. See p. 152.] P. has διάκονος. (1) 224 ROTULUS MESSANENSIS, [3futilus.] e ^ , . 8 4 , [..JHSy, θεοτόκου καὶ aevrapÜévov Μαρίας, τῶν τιμίων ἐνδόξων ἀσωμάτων ἀρχαγγέλων, a 4 » 8 4 ^ , ላ τοῦ ἁγίου ᾿Ιωάννου, τοῦ προδρόμου καὶ βαπ- τιστοῦ, τῶν θείων ἱερῶν ἀποστόλων, ἐνδό- ξων προφητῶν, καὶ καλλινίκων μαρτύρων, b ^ v ^ , ^ / καὶ τοῦ ἁγίου Xrejávov τοῦ πρωτοδιακόνου καὶ πρωτομάρτυρος, καὶ τοῦ ἁγίον καὶ μακαρίου πατρὸς ἡμῶν ᾿Ιακώβου, τοῦ ἀπο- στόλον καὶ ἀδελφοθέουν, καὶ πάντων τῶν ἁγίων καὶ δικαίων μνημονεύσωμεν' ὅπως Φ a a , 9 ^ , εὐχαῖς kai πρεσβείαις αὐτῶν πάντες ἐλεη- θώμεν. 'O ἱερεὺς τὴν εὐχὴν ToU τρισαγίου, "O οἰκτίρμων καὶ ἐλεήμων. ......««νὐνν νος (1) Assemani printed the first four words, stating that the rest of the prayer agreed with LITURGY OF SAINT JAMES. ,CODEX ROSSANENSIS. Ὑπὲρ τῆς ἄνωθεν εἰρήνης καὶ Θεοῦ φιλανθρωπίας καὶ σωτηρίας τῶν ψυχῶν ἡμῶν, τοῦ Κυρίον δεηθῶμεν. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου, καὶ ἑνώσεως πασῶν τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, τοῦ Κυρίου δεηθῶμεν. Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως τῶν ὁσιω- τάτων πατέρων ἡμῶν τοῦ A’ καὶ τοῦ Δ΄, τοῦ ἁγιωτάτου πατριάρχον, παντὸς τοῦ κλήρου, καὶ τοῦ φιλοχρίστον λαοῦ, τοῦ Κυρίον [δεηθῶμεν]. Ὑπὲρ ἀφέσεως τῶν ἁμαρτιῶν καὶ συγχω-. ρήσεως πλημμελημάτων ἡμῶν, καὶ Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνου, καὶ ἀνάγκης, ἐπα- γαστάσεως ἐχθρῶν, τοῦ Κυρίου δεηθῶμεν. Τῆς παναγίας, ἀχράντου, ὑπερενδόξου, εὐλογημένης δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας: τοῦ ἁγίου ᾿Ιωάννον, τοῦ évÓofov προφήτου, προδρόμου, καὶ βαπτιστοῦ, τῶν θείων καὶ πανευφήμων ἀποστόλων, ἐνδόξων προφητῶν, καὶ ἀθλο- φόρων μαρτύρων, καὶ πάντων τῶν ἁγίων καὶ δικαίων μνημονεύσωμεν' ὅπως εὐχαῖς καὶ πρεσβείαις αὐτῶν ol πάντες ἐλεηθώμεν. Ὁ rads. Κύριε, ἐλέησον. γ΄. Ἑαὶ κλίνει ὁ ἱερεὺς λέγων εὐχὴν τοῦ τρισα- γίου. Οἴκτειρμον καὶ ἐλέημον, μακρόθυμε καὶ πολνέλεε καὶ ἀληθινὲ Κύριε, ἐπίβλεψον ἐξ ἑτοίμον κατοικητηρίου σου, καὶ ἐπάκουσον ἡμῶν τῶν σῶν ἱκετῶν' καὶ ῥῦσαι ἡμᾶς ἀπὸ παντὸς πειρασμοῦ διαβολικοῦ τε καὶ ay the ordinary text. I give all that survives in the fragment as it exists now. (cs y 3 LITURGY OF SAINT JAMES. 225 PARIS MANUSCRIPT 2509. Ὑπὲρ τῆς ἄνωθεν εἰρήνης xi Θεοῦ φιλαν- θρωπίας καὶ σωτηρίας τῶν ψυχῶν ἡμῶν, τοῦ Κυρίον δεηθώμεν. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου, καὶ ἑνώσεως πασῶν τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, τοῦ Κυρίον [δεηθώμεν]. Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως τῶν ὁσιωτάτων πατέρων ἡμῶν, ᾿Ιωάννον τοῦ ἁγιωτάτου πατριάρχου καὶ θεοδούλου, τοῦ καθολικοῦ ἀρχιεπισκόπου, παντὸς τοῦ κλή- ρου, καὶ τοῦ φιλοχρίστον λαοῦ, τοῦ Κυρίου δεηθῶμεν. Ὑπὲρ ἀφέσεως τῶν ἁμαρτιῶν καὶ avy- χωρήσεως πλημμελημάτων ἡμῶν, καὶ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνου, καὶ ἀνάγκης, καὶ ἐπαναστάσεως ἐχθρῶν, τοῦ Kvpiov δεηθῶμεν. Τῆς παναγίας, axpavrov, ὑπερενδόξου, εὐλογημένης δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπταρθένου Μαρίας" τοῦ ἁγίον 'lodvvov τοῦ ἐνδόξον προφήτου, προδρόμου, καὶ βαπ- τιστοῦ" τῶν θείων καὶ πανευφήμων arorro- λων, ἐνδόξων προφητῶν, καὶ ἀθλοφόρων μαρτύρων, καὶ πάντων τῶν ἁγίων καὶ δικαίων μνημονεύσωμεν' ὅπως εὐχαῖς av- τῶν καὶ πρεσβείαις οἱ πάντες ἐλεηθώμεν. Εἴτα οἱ ψάλται τὸν τρισάγιον. Kal ὁ ἱερεὺς εὔχεται ἐπικλιγόμενος. Οἰκτῴμον καὶ ἐλέημον, μακρόθυμε καὶ πολνέλεε καὶ ἀληθινὲ Κύριε, ἐπίβλεψον ἐξ ἑτοίμου κατοικητηρίον σον, καὶ ἐπάκουσον ἡμῶν τῶν σῶν ἱκετῶν" καὶ ῥῦσαι ἡμᾶς ἀπὸ παντὸς πειρασμοῦ διαβολικοῦ τε καὶ ἀνθρω- (1) Omitted in Ρ. (2) Omitted in P. PARIS MANUSCRIPT 476. Ὑπὲρ τῆς εἰρήνης. Ὑπὲρ σωτηρίας. Ὑπὲρ τῶν εὐσεβεστάτων. Ὑπὲρ τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ. Ὑπὲρ ἀφέσεως ἁμαρτιῶν. Τῆς παναγίας, ἀχράντον. Πάντες οἱ παρόντες, "O ἱερεὺς τὴν εὐχὴν τοῦ τρισαγίου. Οἰκτύμον καὶ ἐλέημον, μακρόθυμε καὶ πολυέλεε καὶ ἀληθινὲ Κύριε, ἐπίβλεψον ἐξ ἑτοίμου κατοικητηρίον σον, καὶ ἐπάκουσον ἡμῶν τῶν σῶν ἱκετῶν, καὶ ῥῦσαι ἡμᾶς ἀπὸ 4 ^ ^ Δ 9 παντὸς πειρασμοῦ διαβολικοῦ τε καὶ av- (8) P. gives the Ἅγιος ὁ Θεός at length. (a) The MS. has οἰκετῶν. 20 (a) (1) ( 226 ROTULUS MESSANENSIS. a ያ veep eevee oe TWV ἐναντιωματων, ....... T— ἡμῶν ἐκ τῶν δυσχερῶν τοῦ eee ἃ τὴν χρηστότητά cov, ወ ^ , ὅπως....... ἐν καθαρᾷ συνειδήσει κατεν..... ^ € p ’ ላ , TOU ayiov σον θυσιαστηρίον, τὸν μακάριον ጥዋ ^ eee ὕμνον σὺν ταῖς ἐπουρανίαις Suv... ees Tos ἀναπέμψωμέν σοι" καὶ τὴν... Α » ሆያ , » ...Kai εὐάρεστον ἐπιτελέσαντες λειτουργίαν, καταξιωθώμεν τῆς αἰωνίου ζωῆς. "Expires. Ὅτι ἅγιος εἶ, Κύριε ὁ Θεὸς Ld e N ቀ » a a ἡμῶν, Kal ἐν αγίοις κατοικεῖς καὶ érava- παύει, καὶ σοὶ τὴν δόξαν καὶ τὸν τρισ- @ dyiov ὕμνον ἀναπέμπομεν. Οἱ ψάλται τὸ “Aytos ὁ Θεός. Καὶ μετὰ ταῦτα 6 ἱερεὺς σφραγίζει λέγων, Εἰρήνη πᾶσιν. Ὃ ψάλτης τὸ προκείμενον. Ὁ ἀπόστολος. Td ᾿Αλληλούϊα. (1) We meet with the “Ayios ὁ Θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος in the discussions at Chalcedon. (2) In the time of Chrysostom the first lesson LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. θρωπίνον, καὶ μὴ ἀποστήσῃς ad ἡμῶν τὴν σὴν βοήθειαν, μηδὲ βαρυτέρας τῆς [96] ἡμετέρας δυνάμεως παιδείας ἐπαγάγῃς ἡμῖν" ἡμεῖς γὰρ οὐχ ἱκανοὶ πρὸς τὸ νικᾶν τὰ ἀντιπίπτοντα' σὺ δὲ δυνατὸς εἶ, Κύριε, εἰς τὸ σώζειν ἐκ πάντων τῶν ἐναντιωμάτων" σῶσον ἡμᾶς, ὁ Θεός, ἐκ τῶν δυσχερῶν τοῦ κόσμου τούτου κατὰ τὴν χρηστότητά cov, ὅπως εἰσελθόντες ἐν καθαρᾷ συνειδήσει πρὸς τὸ ἅγιόν σον θυσιαστήριον, τὸν μακάριον καὶ τρισάγιον ὕμνον σὺν ταῖς ἐπουρανίαις δυνάμεσιν ἀκατακρίτως ava- πέμψωμέν σοι" καὶ τὴν εὐάρεστόν σοι καὶ θείαν ἐπιτελέσαντες λειτουργίαν, καταξιωθῶ- μεν τῆς αἰωνίον ζωῆς. ᾿Εκφώνως. Ὅτι ἅγιος εἶ, Κύριε ὁ Θεὸς ἡμῶν, καὶ ἐν ἁγίοις κατοικεῖς καὶ ἐπαναπαύῃ, καὶ σοὶ τὴν δόξαν καὶ τὸν τρισάγιον ὕμνον ἀναπέμ- okey, τῷ Πατρὶ καὶ τῷ Yip καὶ τῷ ἁγίῳ Πνεύματι, νῦν. "Apxerat ὁ ἀναγνώστης, Ἅγιος ὁ Θεός, ἅγιος ἰσχυρός, ἅγιος ἀθά- vatos, ἐλέησον ἡμᾶς. λέγει y. Δόξα Πατρὶ καὶ Yio καὶ ἁγίῳ Πνεύματι: (ost καὶ νῦν καὶ ἀεί, καὶ εἷς τούς. “Ayia Τριάς, ἐλέησον ἡμᾶς. Ἑαὶ λέγει ὁ ἱερεύς, Εἰρήνη πᾶσιν. Ὁ λαος. Καὶ τῷ πνεύματί σον. Λέγουσιν οἱ ἀναγινώσκοντες πρόψαλμα, καὶ ἀπόστολον, καὶ στιχολογίαν. was from the Old Testament. The reader pre- faced the lesson with the words Tage λέγει Κύριος. See Hom. in Act. Apos. xix. p. 159. (1) (°) 228 LITURGY OF SAINT JAMES. ROTULUS MESSANENSIS. Evx7 els τὸ θυμίαμα ToU ᾿Αλληλούϊα. Σοὶ τῷ πεπληρωμένῳ πάσης εὐωδίας καὶ εὐφροσύνης, Κύριε ὁ Θεὸς ἡμῶν, ἐξ ὧν δέδωκας ἡμῖν προσφέρομέν σοι τὸ θυμίαμα ἀναληφθήτω δή, δεόμεθα, ἐνώπιόν σου ἐκ πενιχρῶν ἡμῶν χειρῶν εἰς ὀσμὴν τοῦτο" εὐωδίας, εἰς ἄφεσιν τῶν ἁμαρτιῶν ἡμῶν, καὶ eis ἱλασμὸν τοῦ λαοῦ cov' χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς cov Yioü, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ. Μετὰ δὲ τὸ ᾿Αλληλούτα ὁ ἱερεύς. — EUx7) πρὸ τοῦ εὐαγγελίου. Σοὶ εὐχαριστοῦμεν, Κύριε, τῷ ἐξανατεί- λαντι ἡμῖν pus ἐκ σκότους, καὶ ἀποκαλύψ- αντι τοὺς ὀφθαλμοὺς τῆς διανοίας ἡμῶν εἰς κατανόησιν τῶν θαυμασίων gov, καὶ ἀνοίξαντι τὸ στόμα ἡμῶν εἰς ἐξομολόγησιν τῶν ἡμετέρων ἁμαρτιῶν μελέτην δὲ τῶν σῶν ἐντολῶν. αὐτὸς καὶ νῦν, Δέσποτα, πρόσδεξ.- αι τὴν προσευχὴν ἡμῶν τῶν ἁμαρτωλῶν καὶ ἐλαχίστων δούλων σου, καὶ μὴ ὑπερίδῃς τὴν δέησιν ἡμῶν, ἀλλὰ κατὰ τὴν σὴν μεγα- λοπρέπειαν φύλαξον ἡμᾶς καὶ τοὺς συνελ- θόντας καὶ συνενχομένους ἡμῖν, καὶ ἐναύ- γασον ἐν ταῖς καρδίαις ἡμῶν τε καὶ αὐτῶν τὸν φωτισμὸν τῶν θείων λογίων καὶ εὐαγ- γελίου τοῦ Χριστοῦ σον. Μετὰ δὲ τὸ ᾿Αλληλούϊα ἱστάμενος ὁ ἱερεύς ὁ διάκονος λέγει τὴν ἐκτενήν. Εἴπωμεν πάντες, Κύριε, ἐλέησον. Κύριε παντοκράτωρ, ἐπουράνιε, ὁ Θεὸς τῶν πατέρων ἡμῶν, δεόμεθα, ἐπάκουσον. (1) +els τὸ ἅγιον καὶ ὑπερουράνιόν σον θυσια- στήριον (in the margin). (2) In the margin Μετὰ τὴν εὐχήν, "Ἑλλαμψον" CODEX ROSSANENSIS. Ὃ ἱερεὺς λέγει εὐχὴν θυμιάματος πρὸ τοῦ εὐαγγελίου. Σοὶ τῷ πεπληρωμένῳ πάσης εὐωδίας καὶ εὐφροσύνης, Κύριε ὁ Θεὸς ἡμῶν, ἐξ ὧν δέδω- Kas ἡμῖν προσφέρομεν τὸ θυμέαμα τοῦτο" ἀναληφθήτω δή, δεόμεθά σον, ἐκ τῶν πενι- χρῶν ἡμῶν χειρῶν εἰς τὸ ἅγιον καὶ ὑπερου- ράνιόν σου θυσιαστήριον, εἰς ὀσμὴν εὐωδίας καὶ ἄφεσιν τῶν ἁμαρτιῶν ἡμῶν καὶ παντὸς τοῦ λαοῦ ov" χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς cov Yiov, μεθ᾽ οὗ. Καὶ ὁ διάκονος. | Εἴπωμεν πάντες, Κύριε, ἐλέησον. Κύριε παντοκράτωρ, ἐπουράνιε, ὃ Θεὸς τῶν πατέρων ἡμῶν, δεόμεθά σου, ἑπάκουσον. ἀπὸ τοῦ x(?) εὗρον. Matrangas suggests ἀπὸ τοῦ χειρογράφον. (a) In the MS. this is found later. [67] (α) [67 b] [66 b) LITURGY OF SAINT JAMES. 229 PARIS ΜΑΝΌΒΟΒΙΡΤ 2509. Ὁ διάκονος. Εἴπωμεν πάντες, Κύριε, ἐλέ- 70 Ov. Κύριε παντοκράτωρ, ὃ Θεὸς τῶν πατέρων ἡμῶν, δεόμεθά σον, éraxovaov. (1) "In margine superiori folii 196 (v?) nos- tri codicis hsc legitur rubrica quam cum proxi- mis verbis Εἴπωμεν etc. conjungendam censeo ; ita est : PARIS MANUSCRIPT 476. Ὃ ἱερεὺς τὴν εὐχὴν τοῦ θυμιάματος πρὸ τοῦ εὐαγγελίον. Σοὶ τῷ πεπληρωμένῳ πάσης εὐωδίας καὶ εὐφροσύνης, Κύριε 6 Θεὸς ἡμῶν, ἐξ ὧν δέδωκας ἡμῖν, προσφέρομεν τὸ θυμίαμα τοῦτο ἐνώπιόν σον. »& ᾿Αναληφθήτω δή, δεό- μεθά aov, ἐκ τῶν πενιχρῶν ἡμῶν χειρῶν, εἰς τὸ ἅγιον καὶ ὑπερουράνιόν σον θυσια- στήριον, εἷς ὀσμὴν εὐωδίας καὶ ἄφεσιν τῶν ἁμαρτιῶν ἡμῶν καὶ παντὸς τοῦ λαοῦ ov. χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ cov Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς ai- ὦνας τῶν al«vov. Ὃ διάκονος πρὸ τοῦ εὐαγγελίου, Εἴπωμεν πάντες. Κύριε παντοκράτωρ. “᾿Ἐτέθη ἡ ἐκφώνησις αὐτὴ παρὰ τῷ ἁγίῳ Βασι- λείῳ εἰς τὸ τέλος τῆς εὐχῆς τοῦ τρισαγίους. pres κεφαλαίῳ I." Μ. Omont. (See p. 155.) (1) 230 ROTULUS MESSANENSIS. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου καὶ ἑνώσεως πασῶν τῶν ἁγίων ἐκκλησιῶν, δεόμεθα, ἐπάκονσον. Ὑπὲρ τοῦ ἁγίον πατρὸς ἡμῶν τοῦ A, παντὸς τοῦ κλήρου, καὶ τοῦ φιλοχρίστου λαοῦ, δεόμεθα. Ὑπὲρ τοῦ εὐσεβεστάτου καὶ τοῦ φιλο- χρίστον ἡμῶν βασιλέως, παντὸς τοῦ παλα- τίον καὶ τοῦ στρατοπέδου, καὶ νίκης αὑτῶν, δεόμεθα. Ὑπὲρ τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως καὶ βασιλευούσης πάσης πόλεως καὶ χώρας, δεόμεθα. Ὑπὲρ τοῦ ῥνσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς καὶ ἀνάγκης, αἰχμαλωσίας καὶ πικροῦ θανάτου, δεόμεθα. Καὶ ὑπὲρ τοῦ περιεστῶτος λαοῦ καὶ » # * ‘ ^ " , ἀπεκδεχομένον TO παρὰ σοῦ, Κύριε, μέγα καὶ πλούσιον ἔλεος, ἱκετεύομέν σε, σπλαγ- χνίσθητι καὶ ἐλέησον. Σῶσον, ὁ Θεός, τὸν λαόν cov καὶ εὐλό- γῆσον τὴν κληρονομίαν. ᾿Ἐπίσκεψαι τὸν κόσμον σον ἐν ἐλέει καὶ οἰκτιρμοῖς. Ὕψω- σον κέρας χριστιανῶν καὶ κατάπεμψον ἐφ᾽ ea ላ sy 7 A , ld ἡμᾶς τὰ ἐλέη σον τὰ πλούσια, πρεσβείαις τῆς παναγίον, εὐλογημένης, δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένον Μαρίας, καὶ πάν- ^ € ^ . € , a ፆ TOV τῶν αγίων Foy" ἱκετεύομέν σε, πολιέλεε Κύριε, ἐπάκουσον ἡμῶν τῶν ἁμαρτωλῶν δεομένων, καὶ ἐλέησον. Ὁ λαὸς τὸ Κύριε, ἐλέησον. γ΄. (1) +77 δυνάμει τοῦ τιμίου καὶ ζωοποιοῦ σον σταυροῦ, τῇ χάριτι τῆς τριημέρου καὶ φωτοφόρου LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Ὑπὲρ τῆς εἰρήνης ToU σύμπαντος κόσμου καὶ ἑνώσεως πασῶν τῶν ἁγίων σον ἐκκλη- σιῶν, δεηθῶμεν. Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως τοῦ ἁγιωτάτον ἡμῶν τοῦ Δ΄, πατριάρχου, παν- τὸς τοῦ κλήρου, καὶ τοῦ φιλοχρίστου λαοῦ, δεηθῶμεν. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνου καὶ ἀνάγκης, alx- μαλωσίας, πικροῦ θανάτον, καὶ τῶν ἀνομιῶν ἡμῶν, δεηθώμεν. Καὶ ὑπὲρ τοῦ περιεστῶτος λαοῦ καὶ ἀπεκδεχομένου τὸ παρὰ σοῦ πλούσιον καὶ μέγα ἔλεος, ἱκετεύομέν σε, σπλαγχνίσθητι καὶ ἐλέησον. Σώσον, ὁ Θεός, τὸν λαόν σον καὶ εὐλό- γῆσον τὴν κληρονομίαν cov. ᾿Επίσκεψαι τὸν κόσμον σον ἐν ἐλέει καὶ οἰκτιρμοῖς. Ὕψωσον κέρας χριστιανῶν τῇ δυνάμει τοῦ τιμίου καὶ ζωοποιοῦ σταυροῦ, τῇ πρεσβείᾳ τῆς πανάγνον, εὐλογημένης, δεσποίνης ἡμῶν θεοτόκον, τοῦ προδρόμου, καὶ τῶν ἀποστό- λων σου, καὶ πάντων τῶν ἁγίων σου" ixe- τεύομέν σε, πολνυέλεε Κύριε, ἐπάκουσον ἡμῶν δεομένων σου καὶ ἐλέησον. Ὁ λαός. Κύριε ἐλέησον. γ΄. ἐκ νεκρῶν ἀναστάσεως added in the margin. (2) - δεομένων cov interlined, [67] (1) e LITURGY OF SAINT JAMES. 231 PARIS MANUSCRIPT 2509. Ὑπὲρ τῆς ἄνωθεν εἰρήνης καὶ τῆς. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος. Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως τοῦ ἁγιωτάτου ἡμῶν 'lodvyov πατριάρχου, παν- τὸς τοῦ κλήρου, καὶ τοῦ φιλοχρίστου λαοῦ, δεόμεθα σον, ἐπάκουσον. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνον καὶ ἀνάγκης, αἶχμα- λωσίας, πικροῦ θανάτον, καὶ τῶν ἀνομιῶν ἡμῶν, δεόμεθά σον, ἐπάκουσον. Ὑπὲρ τοῦ περιεστῶτος λαοῦ καὶ ἀπεκδε- χομένου τὸ παρὰ σοῦ πλούσιον καὶ μέγα ἔλεος, ἱκετεύομέν σε, σπλαγχνίσθητι καὶ ἐλέησον. ᾿Αντὶ τοῦ Ἔλέησον ἡμᾶς, ὁ Θεός, τοῦτο. Σῶσον, ὁ Θεός, τὸν λαόν σον καὶ εὐλό- γῆσον τὴν κληρονομίαν σον. ᾿Επίσκεψαι τὸν κόσμον σον ἐν ἐλέει καὶ οἰκτιρμοῖς. Ὕψωσον κέρας Χριστιανῶν τῇ δυνάμει τοῦ τιμίου καὶ ζωοποιοῦ σταυροῦ, τῇ πρεσ- βείᾳ τῆς παναγίον, εὐλογημένης, δεσποίνης ἡμῶν θεοτόκον, τοῦ προδρόμου, καὶ τῶν ἀποστόλων σου, καὶ πάντων τῶν ἁγίων σου" ἱκετεύομέν σε, πολνέλεε Κύριε, ἐπάκουσον ἡμῶν δεομένων σου, καὶ ἐλέησον. 'O λαός, Κύριε, ἐλέησον" ἐκ τρίτου. PARIS MANUSCRIPT 476. Ὑπὲρ τῆς εἰρήνης, Ὑπὲρ σωτηρίας. Ὑπὲρ τῶν εὐσεβεστάτων. Ὑπὲρ τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ. Ὑπὲρ τοῦ ῥυσθῆναι. a σὰ e Ὑπὲρ ToU περιεστῶτος. Soy, ὃ Θεός. (1) This clause helps to fix & date to the Liturgy as copied in the MS. See Introduction, p. xxv. The Paris edition (P.) has simply ἀντι- λήψεως παντὸς τοῦ φιλοχρίστον λαοῦ. (2) P. omits this. (3) P. omits from τῇ πρεσβείᾳ to τῶν ἁγίων σον. () 232 ROTULUS MESSANENSIS, Εὐχή. ᾿Ἑλλαμψον ἐν ταῖς καρδίαις ἡμῶν, φιλάνθρωπε Κύριε, τὸ τῆς σῆς θεογνωσίας ἀκήρατον φῶς, καὶ τοὺς τῆς διανοίας ἡμῶν διάνοιξον ὀφθαλμοὺς πρὸς τὴν τῶν εὐαγ- γελικῶν σου κηρυγμάτων κατανόησιν. ἔνθες ἡμῖν καὶ μακαρίων σου ἐντολῶν φόβον, ἵνα τὰς σαρκικὰς ἐπιθυμίας καταπατήσαντες πνευματικὴν πολιτείαν μετέλθωμεν, πάντα πρὸς εὐαρέστησιν σὴν καὶ φρονοῦντες καὶ “πράττοντες. ᾿Εκφώνω:. Σὺ γὰρ εἶ ὁ εὐαγγελισμὸς καὶ o φωτισμός, σωτὴρ καὶ φύλαξ τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, Κύριε ὁ Θεὸς ἡμῶν, καὶ ὁ μονογενής σου Ylós, καὶ τὸ Πνεῦμά σον τὸ πανάγιον, vüv καὶ ἀεί, καὶ εἷς. Ὁ ἀρχιδιάκονος. ᾿Ορθοὶ ἀκούσωμεν τοῦ ἁγίον εὐαγγελίου. Ὁ ἱερεύς. Εἰρήνη πᾶσιν. "0 διάκονος. Ἔκ τοῦ κατὰ Marg. Ὃ ἀρχιδιάκονος. Πρόσχωμεν. Kal ὅτε πληρωθῇ τὸ εὐαγγέλιον λέγει 6 διά- Kovos, Σχολάσωμεν ἐκτενῶς. Τοῦ Κυρίου δεηθώμεν. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμον, καὶ ἑνώσεως πασῶν τῶν ἁγίων ἐκκλησιῶν. (1) τὸν interlined after καί. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Εὐχὴ πρὸ ToU θείου εὐαγγελίον. Ἕλλαμψον ἐν ταῖς καρδίαις ἡμῶν, par θρωπε Κύριε, τὸ τῆς σῆς γνώσεως ἀκήρατον φῶς, καὶ τοὺς τῆς διανοίας ἡμῶν διάνοιξον ὀφθαλμοὺς εἰς τὴν τῶν εὐαγγελικῶν κηρυγ- μάτων cov κατανόησιν. ἔνθες ἡμῖν καὶ τῶν μακαρίων σον ἐντολῶν φόβον, ἵνα τὰς σαρκικὰς ἐπιθυμίας καταπατήσαντες wvev- ματικὴν πολιτείαν μετέλθωμεν, πάντα πρὸς εὐαρέστησιν σὴν καὶ φρονοῦντες καὶ πράττοντες. ᾿Εκφώνω:. Lb γὰρ εἶ ὁ εὐαγγελισμὸς καὶ 0 φωτισμός, σωτὴρ καὶ φύλαξ τῶν ψυχών καὶ τῶν σωμάτων ἡμῶν, ὁ Θεός, καὶ ὁ μονο- γενής σον Yios, καὶ τὸ Πνεῦμά σου τὸ πανάγιον, νῦν καὶ εἷς. Λέγει ὁ ἀρχιδιάκονος. τοῦ ἁγίον εὐαγγελίον. "OpÜoi ἀκούσωμεν Ὁ ἱερεύς. Ἑϊρήνη πᾶσιν. Ὁ ἀρχιδιάκονος. Πρόσχωμεν τῇ ayia ave- γνώσει. Kal μετὰ τὸ εὐαγγέλιον λέγει ὁ ἱερεύς, Ei- . ρήνῃ σοι. Ὁ λαός. Δόξα σοι, Κύριε. Ὁ διάκονος, Σχολάσωμεν ἐκτενῶς. "Ev εἰρήνῃ τοῦ Κυρίου δεηθώμεν. Ὑπὲρ τῆς ἄνωθεν εἰρήνης, καὶ Θεοῦ φιλανθρωπίας, καὶ σωτηρίας τῶν ψυχῶν ἡμῶν, τοῦ Κυρίου δεηθώμεν. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου, καὶ ἑνώσεως πασῶν τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, τοῦ Κυρίου δεηθῶμεν. (2) In the margin Ζήτει ἄνω τὴν εὐχήν, Σοὶ εὐχαριστοῦμεν. [p. 228.] [61 b] LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Ὃ ἱερεὺς εὐχὴν πρὸ rod εὐαγγελίου. Ἔλλαμψον ἐν ταῖς καρδίαις ἡμῶν, prrav- θρωπε Κύριε, τὸ τῆς σῆς γνώσεως ἀκήρατον φῶς, καὶ τοὺς τῆς διανοίας ἡμῶν διάνοιξον ὀφθαλμοὺς εἰς τὴν τῶν εὐαγγελικῶν σου κηρυγμάτων κατανόησιν. ἔνθες ἡμῖν καὶ τῶν μακαρίων σου ἐντολῶν φόβον, ἵνα τὰς PapKixas ἐπιθυμίας καταπατήσαντες Tveu- ματικὴν πολιτείαν μετέλθωμεν, πάντα Tpcs εὐαρέστησιν σὴν καὶ φρονοῦντες καὶ πράτ- TOVTES" ᾿Εκφώνησις. καὶ ὃ φωτισμός, σωτὴρ καὶ φύλαξ τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, ὁ Θεός, καὶ Σὺ γὰρ εἶ ὁ εὐαγγελισμὸς ὁ μονογενής σου Ὑἱός, καὶ τὸ Πνεῦμά σου τὸ πανάγιον, νῦν καὶ ἀεί, Ὁ λαός. ᾿Αμήν. Ὃ dpyikáxovos. Πρόσχωμεν τῇ ἁγίᾳ ἀνα- γνώσει + Ὁ ἱερεύς. Ἑϊρήνη πᾶσιν. Ὁ ἀρχίδιάκονο. Ὀρθοὶ ἀκούσωμεν τοῦ ἁγίου εὐαγγελίον. Καὶ μετὰ τὸ εὐαγγέλιον ὁ ἱερεύς, Ἑϊρήνη͵ σοι. Ὁ λαός. Ao£a σοι, Κύριε. Ὁ διάκονος. Σχολάσωμεν ἐκτενῶ. Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. Ὑπὲρ τῆς ἄνω εἰρήνης καὶ Θεοῦ φιλανθρωπίας. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμον, καὶ ἑνώσεας πασῶν τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, τοῦ Κυρίον δεηθῶμεν. Ὑπὲρ σωτηρίας καὶ (1) In the margin, ᾿Ετέθη παρὰ τῷ ἁγίῳ Βασι- λείῳ ἡ ἐκτενὴ δέησις αὕτη μετὰ τὴν ἀνάγνωσιν τοῦ ἁγίου εὐαγγελίον᾽ ἐνταῦθα δὲ πρὸ τοῦ εὐαγγελίου. Ζήτει x. δ'. [p. 117. 155]. The Prayer is not in P. 239 .PARIS MANUSCRIPT 476, 'O ἱερεὺς εὐχὴν πρὸ τοῦ εὐαγγελίου. ἜἝλλαμψον ἐν ταῖς καρδίαις ἡμῶν, φιλάν- θρωπε Κύριε, τὸ τῆς σῆς γνώσεως ἀκήρατον φῶς, καὶ τοὺς τῆς διανοίας ἡμῶν διάνοιξον ὀφθαλμοὺς εἰς τὴν τῶν εὐαγγελικῶν σου κηρυγμάτων κατανόησιν. τὸν τῶν μακαρίων σον ἐντολῶν φόβον, ἵνα evOes ἡμῖν καὶ τὰς σαρκικὰς ἐπιθυμίας καταπατήσαντες ላ , , , πνευματικὴν πολιτείαν μετέλθωμεν, Tavra πρὸς εὐαρέστησιν σὴν καὶ φρονοῦντες καὶ πράττοντες" ᾿Εκφώνησις. Σὺ γὰρ εἶ ὁ εὐαγγελισμὸς καὶ ὃ φωτισμός, σωτὴρ καὶ φύλαξ τῶν . ^ ላ ^ , L. , ላ: ψυχῶν καὶ τῶν σωμάτων, o Θεὸς, καὶ Ὁ , የያ b ላ ^ , ኢ povoyevns σου Nios, Kat TO Πνεῦμα cov to a e ጌ ι » LY a ga πανάαγιον, μυν καὶ Oét) Καὶ εἷς τοῦς QGLOVOS " a 9? 9 , τῶν αἰώνων. Αμην. Ὃ διάκονος. Ὀρθοὶ ἀκούσωμεν. 'O ἱερεύς. Eipyyvy πᾶσιν. Kal μετὰ τὸ εὐαγγέλιον ὁ διάκονος, Σχολάσωμεν ἐκτενώς. Ὑπὲρ τῆς εἰρήνης. Ὑπὲρ σωτηρίας. (2) This in P. follows the prayer Xpwriarà τὰ τέλη. | (3) P. omits all until the invocation Ὑπὲρ ἀφέσεως. 90 234 ROTULUS MESSANENSIS. "Ymip...... ἀντιλήψεως τῶν ayiov πατέ. pev ἡμῶν, τοῦ A’, καὶ τοῦ A’, παντὸς.. «τοῦ Κυρίον δεηθῶμεν. [Desunt multa.] [The petitions “ΑΎγελαν εἰρήνηΞ, &o. were used in the time of Chrysostom. See Hom. rr. on 2 Cor. ‘Eyelpecde. Top ἄγγελον τῆς εἰρήνης αἰτήσατε, ol κατηχούμενοι. — Elpyrukà ὑμῖν πάντα τὰ προκείμενα" εἰρηνικὴν τὴν παροῦσαν ἡμέραν, καὶ πάσας τὰς ἡμέρας τῆς ζωῆς ὑμῶν αἰτήσασθε" Χριστιαγὰ ὑμῶν τὰ τέλη" τὸ καλὸν καὶ τὸ συμ- φέρον.) LITURGY OF SAINT JAM. CODEX ROSSANENSIS. Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως ToU ἁγιω- τάτου ἡμῶν τοῦ A’, πατριάρχου, παντὸς τοῦ κλήρου, καὶ τοῦ φιλοχρίστου λαοῦ, τοῦ Κυρίου δεηθῶμεν. Ὑπὲρ ἀφέσεως ἁμαρτιῶν, καὶ συγχωρή- σεως πλημμελημάτων ἡμῶν᾽ καὶ τοῦ ῥυσθῆ- vat ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύ. vov, καὶ ἀνάγκης, ἐπαναστάσεως ἐχθρῶν, τοῦ Κυρίον δεηθώμεν. Τὴν ἡμέραν πᾶσαν τελείαν, ἁγίαν, elpyve- κήν, καὶ ἀναμάρτητον, οἱ πάντες παρὰ τοῦ Κυρίου διελθεῖν αἰτησώμεθα. Ἄγγελον εἰρήνης, πιστὸν ὁδηγόν, φύλακα. Συγγνώμην καὶ ἄφεσιν τῶν ἁμαρτιῶν, Τὰ καλὰ καὶ συμφέροντα ταῖς ψυχαῖς. Toy ὑπόλοιπον xpovov. τῆς ζωῆς ἡμῶν ἐν εἰρήνῃ καὶ ὑγιείᾳ ἐκτελέσαι ἡμᾶς, παρά. Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν, ἀνώδυνα καὶ ἀνεπαίσχυντα, καὶ καλὴν ἀπολογίαν τὴν ἐπὶ τοῦ φοβεροῦ καὶ φρικτοῦ βήματος τοῦ Χριστοῦ αἰτησώμεθα. Τῆς παναγίας, ἀχράντου, ὑπερενδόξου, εὖ- λογημένης δεσποίνης ἡμῶν, θεοτόκου καὶ ἀει- παρθένου Μαρίας" τοῦ ἁγίου ᾿Ιωάννου τοῦ ἐνδόξου προφήτον, προδρόμον, καὶ βαπτισ- τοῦ" τῶν θείων καὶ πανευφήμων ἀποστόλων, ἐνδόξων προφητῶν, ἀθλοφόρων καὶ μαρτύ. pov, μετὰ πάντων τῶν ἁγίων καὶ δικαίων, μνημονεύσαντες, ἑαυτοὺς καὶ ἀλλήλους. (68 b] (9) 10 LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. ἀντιλήψεως τοῦ ἁγιωτάτου ἡμῶν Ἰωάννου, πατριάρχον, παντὸς τοῦ κλήρου, καὶ τοῦ φιλοχρίστου λαοῦ, τοῦ Κυρίου δεηθώμεν. Ὑπὲρ ἀφέσεως ἁμαρτιῶν ἡμῶν, καὶ συγ- χωρήσεως πλημμελημάτων" καὶ τοῦ ῥυσθῆ- ναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κιν- δύνου, καὶ ἀνάγκης, καὶ ἐπαναστάσεως ἐχθρῶν, τοῦ Κυρίου. δεηθῶμεν. Τὴν ἡμέραν πᾶσαν τελείαν, ἁγίαν, εἰρη- γνικήν, καὶ ἀναμάρτητον, οἱ πάντες παρὰ τοῦ Κυρίου διελθεῖν αἰτησώμεθα. " AyyeXov εἰρήνης, πιστὸν ὁδηγόν, φύλακα τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, παρὰ τοῦ Κυρίον αἰτησώμεθα. Συγγνώμην καὶ ἄφεσιν τῶν ἁμαρτιῶν καὶ τῶν πλημμελημάτων ἡμῶν, παρὰ τοῦ Kv ρῶν αἰτησώμεθα. Ta καλὰ καὶ συμφέροντα ταῖς ψυχαῖς ἡμῶν, καὶ εἰρήνην τῷ κόσμῳ, παρὰ τοῦ Κυρίον αἰτησώμεθα. © "Tov ὑπόλοιπον χρόνον τῆς ζωῆς ἡμῶν ἐν εἰρήνῃ καὶ ὑγιείᾳ ἐκτελέσαι, παρὰ τοῦ K. Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν, avo- fvva, ἀνεπαίσχυντα, καὶ καλὴν ἀπολογίαν τὴν ἐπὶ τοῦ φοβεροῦ καὶ φρικτοῦ βήματος τοῦ Χριστοῦ, αἰτησώμεθα. Τῆς παναγίας, ἀχράντον, ὑπερενδόξου δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας: τοῦ ἁγίου Ἰωάννου, τοῦ ἐνδόξον προφήτου, προδρόμου, καὶ βαπτιστοῦ" τῶν θείων καὶ πανενυφήμων ἀποστόλων, ἐνδόξων προφητῶν, καὶ ἀθλοφόρων μαρτύρων, μετὰ πάντων τῶν ἁγίων καὶ δικαίων, μνημονεύ- σαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. PARIS MANUSCIUPT 470. Ὑπὲρ ἀφέσεως. Tov ayiov ἐνδόξων. Τὴν παροῦσαν. Ἄγγελον εἰρήνης. Συγγνώμην καὶ ἄφεσιν. Ta καλα. Tov ὑπόλοιπον. Χριστιαναά. Τῆς παναγίας. (1) “In marg. inf. codicis juxta Td» ὑπόλοιο πον (p. 10, 1. 3) hec legitur rubrica: + ᾿Ετέθησαν παρὰ τῷ ἁγίῳ Βασιλείῳ ai αἰτήσειξ αὗται μετὰ τὸ χερουβικόν. Ζήτει x. B'." (See p. 158.) (2) P. omits the special mention of the Bap. tist, Prophets, Apostles, Martyrs. 30—2 236. ROTULUS MESSANENSIS, [Mutilus.] [It must be noted that the prayers for those afflicted by evil spirits and for the penitents mentioned by Saint Chrysostom (Hom. xvi. on 2 Cor.) have disappeared from all extant copies of this Liturgy. This is of great mo- ment in appreciating the date of the Liturgy &s it is. The prayer for the Catechumens (Hom. rr. on 2 Cor.) should be compared with the prayers in the Liturgy of the Presanctified.] LITURGY OF SAINT JAMES. -CODEX ROSSANENSIS. Ὁ λαός. Xoó Κύριε. Ὁ ἱερεὺς ἐπεύχεται λέγων, Ὁ ἐνηχήσας ἡμῖν Θεὸς τὰ θεῖά σου καὶ σωτήρια λόγια, φώτισον τὰς ψυχὰς ἡμῶν τῶν ἁμαρτωλῶν εἰς τὴν τῶν προαναγνω- σθέντων κατάληψιν, ὡς μὴ μόνον ἀκροατὰς ὀφθῆναι τῶν πνευματικῶν ἀσμάτων, ἀλλὰ καὶ ποιητὰς πράξεων ἀγαθῶν, πίστιν μετερ- χομένους ἀνύπουλον, βίον ἄμεμπτον, πολι- τείαν ἀνέγκλητον" Ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, keg οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ. Ὁ λαός. ᾿Αμήν. Ὁ ἱερεύς. Eipyvy πᾶσιν. Ὁ διάκονος, Τὰς κεφαλάς. Ὃ ἱερεὺς κλινόμενος ἐπεύχεται. Δέσποτα ζωοποιὲ καὶ τῶν ἀγαθῶν χορηγέ, ὁ δοὺς τοῖς ἀνοήτοις τὴν μακαρίαν ἐλπίδα τῆς αἰωνίου ζωῆς, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν, καταξίωσον ἡμᾶς, ἀγαθέ, ἐν ἁγιασ- μῷ καὶ ταύτην σοι τὴν θείαν ἐπιτελέσαι λειτουργίαν, εἰς ἀπόλαυσιν τῆς μελλούσης μακαριότητος" Ἑκφώνω:. “Orws ὑπὸ τοῦ κράτους σον πάντοτε φυλαττομενοι καὶ els φῶς ἀλη- θείας ὁδηγούμενοι, σοὶ τὴν δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπωμεν, τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν. Ὁ διάκονος. Ἔν εἰρήνῃ Χριστοῦ ψαλ. Aopey, [690] (sie) a) P. LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Ὁ λαός. Sod, Κύριε. Ὁ lepeds ἐπεύχεται οὕτως. Ὁ ἐνηχήσας ἡμᾶς Θεὸς τὰ θεῖά σον λόγια καὶ σωτήρια, φώτισον τὰς ψυχὰς ἡμῶν τῶν ἁμαρτωλῶν εἰς τὴν τῶν προαναγνωσθέντων κατάληψιν, ὡς μὴ μόνον ἀκροατὰς ὀφθῆναι τῶν πνευματικῶν ἀσμάτων, ἀλλὰ καὶ ποι- ητὰς πράξεων ἀγαθῶν, πίστιν μετερχομένους ἀνύπονυλον, βίον ἄμεμπτον, πολιτείαν ἀνέγ- κλητον" ᾿Εκφώνησις, Ἔν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, keg οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύματι, viv καὶ ἀεί, καὶ eis τοὺς αἰώνας. Ὁ λαός, ᾿Αμήν. Ὁ ἱερεύς. Εἰρήνη πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σον. Ὁ διάκονος. Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Ὁ λαός. oi, Κύριε. "0 ἱερεὺς ἐπεύχεται, λέγων, Δέσποτα ζωοποιὲ καὶ τῶν ἀγαθῶν χορηγέ, 6 δοὺς τοῖς ἀνθρώποις τὴν μακαρίαν ἐλπίδα τῆς αἰωνίου ζωῆς, τὸν Κυρίον ἡμῶν Ἰησοῦν Χριστόν, καταξίωσον ἡμᾶς ἐν ἁγιασμῷ καὶ ταύτην σοι τὴν θείαν ἐπιτελέσαι λειτουργίαν, εἰς ἀπόλαυσιν τῆς μελλούσης μακαριότητος" - Ἐκφώνησι.. Ὅπως ὑπὸ τοῦ κράτους σου πάντοτε φυλαττόμενοι καὶ εἰς φῶς ἀλη- θείας ὁδηγούμενοι, σοὶ τὴν δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπωμεν, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν. "0 λαός. ᾿Αμήν. (1) P. προλεχθέντων. (2) "In marg. inf. codicis juxta Ὅπως: ὑπό hee legitur rubrica : 237 PARIS MANUSCRIPT 470, Ὁ δὲ ἱερεὺς εὐχὴν μετὰ τὸ εὐαγγέλιον. 'O ἐνηχήσας ἡμῖν Θεὸς τὰ θεῖά σου καὶ σωτήρια λόγια, φώτισον τὰς ψυχὰς ἡμῶν τῶν ἁμαρτωλῶν εἷς τὴν τῶν προαναγνω- σθέντων κατάληψιν, ὡς μὴ μόνον ἀκροατὰς ὀφθῆναι τῶν πνευματικῶν ἀσμάτων, ἀλλὰ καὶ ποιητὰς πράξεων ἀγαθῶν, πίστιν μετερ- χομένους ἀνύπουλον, βίον ἄμεμπτον, πολι- τείαν ἀνέγκλητον᾽ ᾿Εκφώνησι. Ey Χριστῷ Ἰησοῦ τῷ Kv póp ἡμῶν, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδο- ξασμένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 'O ἱερεύς. Eipnyy πᾶσιν. 'O διάκονος. Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ. "0 ἱερεὺς τὴν εὐχήν. Δέσποτα ζωοποιὲ καὶ ἀγαθῶν χορηγέ, à δοὺς τοῖς ἀνθρώποις τὴν μακαρίαν ἐλπίδα τῆς αἰωνίου ζωῆς, τὸν Κυρίον ἡμῶν Ἰησοῦν Χριστόν, καταξίωσον ἡμᾶς, ἀγαθέ, ἐν ἁγια- σμῷ καὶ ταύτην σοι τὴν θείαν ἐπιτελέσαι λειτουργίαν, εἰς ἀπόλαυσιν τῆς μελλούσης μακαριότητος" ᾿Εκφώνησι.. Ὅπως ὑπὸ τοῦ κράτους σον πάντοτε φυλαττόμενοι καὶ εἰς φῶς ἀληθείας ὁδηγούμενοι, σοὶ τὴν δόξαν καὶ τὴν εὖχα- ριστίαν ἀναπέμπωμεν, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ ᾿Αμήν. > QA ቁጫ ሓ . εἰς TOUS αἰωνας TOV ALWYWY. 'Eréóg ἡ ἐκφώνησις αὕτη παρὰ τῷ ayly Βασι- λείῳ εἰς τὸ τέλος τῆς εὐχῆς τῆς πρὸς τοῦ χερουβι» κοῦ. Ζήτει Ke ε΄." Μ, Omont. (See p- 157.) (4) 238 ROTULUS MESSANENSIS. [Moris τῶν κατηχουμένων ὧδε ἔστω. Μή- τις τῶν ἀμυήτων. Myris τῶν μὴ δυναμένων ἡμῖν συνδεηθῆναι. λόγον ἢ πονηρίαν ἐχέτω. “Adere καὶ ἀφε- θήσεται. τὰς ἁμαρτίας ὑμῶν ἐξομολογή- σασθε, καὶ μετὰ κατανύξεως συγχωρή- Μηδεὶς κατὰ τοῦ ἑτέρου σασθε. Αἰτήσασθε μετὰ φόβου καὶ τρόμον. .... ᾿Αλλήλους ἐπίγνωτε. Ὀρθοί πάντες. Kal προέρχονται τὰ ἅγια. Οἱ τὰ χερουβίμ. Ὅτε δὲ τεθῶσιν ἐν τῷ θυσιαστηρίῳ, εὔχεται ὃ ἱερεὺς τὴν εὐχὴν τῆ: προθέσεως. LJ ኣ € a e ላ ቁ ? . O Θεὸς Mey, 0 τὸν οὐράνιον ἄρτον. Eva] εἰς τὸ θυμίαμα. Δέσποτα παντοκράτωρ, βασιλεῦ τῆς (1) I take the passages in brackets again from the copy furnished by Monaldinius to Assemani. The original seems to have perished between the years 1752 and 1879. 2) Compare Chrysost. Hom. rr. ad Eph. p. 28, ᾿Ακούεις ἑστῶτος τοῦ κήρυκος kal λέγοντος" Ὅσοι ἐν μετανοίᾳ, ἀπέλθετε πάντες. . (8) ** Desunt pauca." Monaldinius. (4) Chrys. cont. Judmos 1. p. 593, Οὐχ ὁρᾶτε ἐπὶ τῶν μυστηρίων τί βοᾷ συνεχῶς ὁ διάκονος, "Exe γινώσκετε ἀλλήλους ; (b) The order of the prayers differs in all the copies. The inference is that most of the collects here are of recent origin or introduc- tion. I have chiefly kept the arrangement of the Messing Roll, but noted by the letters A, B, 0, &oc. the order of the prayers in each of the other MSS, (6) Assemani gives only these seven words ; the others in full. The prayer is taken from the old liturgy of Saint Basil (p. 76) whence it came into Saint Chrysostom (p. 108). The Rossano MS., however, reads καὶ δι᾽ οὖς προσή- νεγκον, καὶ χαρίσαι αὐτοῖς πάντα τὰ πρὸς σωτηρίαν αἰτήματα, καὶ ἡμᾶς ἀκατακρίτους. In 476 are several crosses. (7) A. again gives only the first few words. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Ὁ ἀρχιδιάκονος λέγει, Μήτις τῶν κατηχου- pévov' μήτις τῶν ἀμνήτων' μήτις τῶν μὴ δυναμένων ἡμῖν συνδεηθῆναι. ᾿Αλλήλους ériyvure τὰς θύρας" ὀρθοί, πάντες. Ὃ ἀρχιδιάκονος λέγει, “Ere τοῦ Κυρίου δεηθώμεν. Kal μετὰ τὸ ἁτοτεθῆναι τὰ δῶρα d» τῇ ἁγίᾳ τραπέζῃ καὶ πληρῶσαι τὸν λαὸν τὸν μυστικὸν ὕμνον, ποιεῖ ὁ ἱερεὺς εὐχὴν τῆς προθέσεως, 'O eds, ὁ Θεὸς ἡμῶν, ὁ τὸν οὐράνιον ἄρτον, KT. 'O ἱερεὺς λέγει εὐχὴν θυμιάματος πρὸ τῶν ἁγίων. Δέσποτα παντοκράτωρ, βασιλεῦ τῆς δόξ- nS, ὁ @eds, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, αὐτὸς πάρεσον ἡμῖν ἐν τῇ ἁγίᾳ dpe ταύτῃ ἐπικαλουμένοις σε, καὶ λύτρωσαι ἡμᾶς ἀπὸ αἰσχύνης παραπτωμάτων᾽ κάθαρον ἡμῶν τὸν νοῦν καὶ τὰ φρονήματα ἀπὸ μιαρῶν ἐπιθυμιῶν καὶ κοσμικῆς ἀπάτης καὶ πάσης διαβολικῆς ἐνεργείας, καὶ πρόσ- δεξαι ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὸ θυμίαμα τοῦτο, ὡς προσεδέξω τὴν προσ- φορὰν "Afj«k καὶ Νῶε xai ᾿Ααρὼν καὶ Σαμουὴλ καὶ πάντων τῶν ἁγίων σου, ῥνόμενος ἡμᾶς ἀπὸ παντὸς πονηροῦ wpay ματος καὶ σώζων eis τὸ πάντοτε εὐαρεστεῖν καὶ προσκυνεῖν καὶ δοξάζειν σέ, τὸν Πατέρα, καὶ τὸν μονογενῆ σου Ὑἱὸν καὶ τὸ Πνεῦμά σον TO πανάγίον' νῦν καὶ ἀεί, καὶ els ፆ τους. Cv} (70) LITURGY OF SAINT JAMES. | 299 PARIS MANUSCRIPT 2509. Ὃ διάκονος. Myris τῶν κατήἠχουμένων" μήτις τῶν ἀμνήτων' μήτις τῶν μὴ δυναμέ- voy ἡμῖν συνδεηθῆναι. ᾿Αλλήλους ἐπίγνωτε" τὰς θύρας" ὀρθοί, πάντες. Ὁ ἀρχιδιάκονος. "Ert τοῦ Κυρίου δεηθῶμεν. Ὃ ἱερεύς, εἰσάγων τὰ ἅγια δῶρα, λέγει τὴν εὐχὴν ταύτην. Ὁ @eds, ὁ Θεὸς ἡμῶν, ὁ τὸν οὐράνιον ἄρτον, Kr. *O ἱερεὺς εὐχὴν τοῦ θυμιάματος. Δέσποτα παντοκράτωρ, βασιλεῦ τῆς δόξ- qjs, ὁ Θεός, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, αὐτὸς πάρεσον ἡμῖν ἐν τῇ ἁγίᾳ ὥρᾳ ταύτῃ ἐπικαλουμένοις σε, καὶ λύτρωσαι ἡμᾶς ἀπὸ αἰσχύνης παραπτωμάτων᾽ καθα- pov ἡμῶν τὸν νοῦν καὶ τὰ φρονήματα ἀπὸ μιαρῶν ἐπιθυμιῶν καὶ κοσμικῆς ἀπάτης καὶ πάσης διαβολικῆς ἐνεργείας, καὶ πρόσδεξαι ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὸ θυμίαμα τοῦτο, ὡς προσεδέξω τὴν προσφορὰν “AeA καὶ Νῶε καὶ ᾿Ααρὼν καὶ Σαμουὴλ καὶ πάντων τῶν ἁγίων σον, ῥυόμενος ἡμᾶς ἀπὸ παντὸς πονηροῦ πράγματος καὶ σώζων εἰς τὸ πάντοτε εἰαρεστεῖν καὶ προσκυνεῖν καὶ δοξάζειν σέ, τὸν Πατέρα, καὶ τὸν μονογενῆ σον Yioy καὶ τὸ Πνεῦμά σον τὸ πανάγιον, viv καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας. Kal ἄρχονται οἱ ἀναγνῶσται Tov χερουβικοῦ. (1) P. omits Ὁ ἀρχιδιάκονος. (2) Ut supra, p. 76. PARIS MANUSCRIPT 470. Kal μετὰ τὸ ἀποθέσθαι τὰ ἅγια δῶρα ἐν τῇ ἁγίᾳ τραπέζῃ, πρὸ τοῦ καλυφθῆναι αὐτὰ μετὰ τῆς νεφέλης, λέγει ὁ ἱερεὺς τὴν εὐχὴν τῆς προ- θέσεως. Ὁ Θεός, ó Θεὸς ἡμῶν, ὃ τὸν οὐράνιον ἄρτον, K.T.À. Εὐχὴ ἑτέρα ἥτις ἐνταῦθα συνάπτεται. Δέσποτα παντοκράτωρ, βασιλεῦ τῆς δόξ. ἧς, ὁ Θεός, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, αὐτὸς πάρεσον ἡμῖν ἐν τῇ ἁγίᾳ dpa ταύτῃ ἐπικαλουμένοις σε, καὶ λύτρωσαι ἡμᾶς ἀπὸ αἰσχύνης παραπτωμάτων᾽ κάθα- pov ἡμῶν τὸν νοῦν καὶ τὰ φρονήματα ἀπὸ μιαρῶν ἐπιθυμιῶν καὶ κοσμικῆς ἀπάτης καὶ πάσης διαβολικῆς ἐνεργείας, καὶ πρόσδεξαι ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὸ θυμίαμα τοῦτο εἰς ὀσμὴν εὐωδίας, ὡς προσεδέξω τὴν προσφορὰν "Αβελ, Νώε, ᾿Ααρών, Σαμονήλ, καὶ πάντων τῶν ἁγίων cov, ῥνόμενος ἡμᾶς ἀπὸ παντὸς πονηροῦ πράγματος καὶ σώζων εἷς τὸ πάντοτε εὐαρεστεῖν σοι καὶ προσκυ- νεῖν καὶ δοξάζειν σέ, τὸν Πατέρα, καὶ τὸν μονογενῇ σου Yiov καὶ τὸ Πνεῦμά σον τὸ πανάγιον, νῦν καὶ ἀεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. (8) The hymn is not in P. a) 240 DOTULUS MESSANENSIS. [Εὐχὴ λεγομένη προερχομένων τῶν ἁγίων. Tog ἁγίου Διονυσίου. Τὸ φρικτόν σου, Κύριε, καταλαβόντες δάπεδον, θαμβούμεθα τῷ προσώπῳ, τῇ λαμπρᾷ σου τραπέζῃ προσερχόμενοι" καὶ πέλας τοῦ φοβεροῦ σου γινόμενοι βήματος, κλονούμεθα τῷ παλμῷ, τὰ μέλη βραττό- μενοι, ἀνέφικτον θῦμα προσάγοντες. Tis γὰρ γηγενῶν προσηλωμένος τοῖς πάθεσιν ἀξίως τηλικούτων μνστηρίων ἐφάψασθαι δύναται; ἀφαιρεῖται γὰρ τὴν παῤῥησίαν τὸ τῆς φύσεως ἄστατον, καὶ συνειδήσεις ἐναγεῖς τῷ νῷ κατεργάζεται, καὶ σκότος ἐπάγει τῷ βλέμματι ἄσεμνος πολιτεία καὶ βίος ἐπίμωμος" ὅθεν δεδοίαμεν καὶ τῷ φόβῳ κλονούμεθα, μήπως, ἀναξίως τῶν δώρων ἁψάμενοι, τρέψωμεν καθ᾽ ἑαυτῶν τὴν θείαν Διὸ καθικετεύομεν τὴν φιλαν- θρωπίαν σον, δὸς ἡμῖν ἁγιοπρεπῶς τῶν ἐκδίκησιν. (1) Chrysostom (on 2 Cor. Hom. xv. p. B68) distinctly mentions that after the unini- tiated were expelled from the Church the faith- ful prostrated themselves, His words are these: LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ' "Apxerat 6 ἀναγνώστης καὶ λέγει, Σιγησάτω πᾶσα σὰρξ βροτεία καὶ στήτω μετὰ φόβον καὶ τρόμον καὶ μηδὲν γήϊνον ἐν ἑαυτῇ λογιζέσθω' ὁ γὰρ βασιλεὺς τῶν βασιλευόντων, Χριστὸς ὁ Θεὸς ἡμῶν, προέρ- χεται σφαγιασθῆναι καὶ δοθῆναι εἰς βρῶσιν τοῖς πιστοῖς: προηγοῦνται δὲ τούτον ot χοροὶ τῶν ἀγγέλων μετὰ πάσης ἀρχῆς καὶ ἐξουσίας, τὰ πολνόμματα χερουβίμ, καὶ τὰ ἑξαπτέρυγα σεραφίμ, τὰς ὄψεις καλύπτοντα καὶ βοῶντα τὸν ὕμνον, AAAnAovia. οι Ἀλλ. Οἱ τὰ χερουβὶμ μυστικῶς εἰκονίζοντες. Εὐχὴ λεγομένη ὡς προέρχονται τὰ ἅγια" ἐκ τοῦ ἁγίου Διονυσίου τοῦ ' Apeomaylrov. Τὸ φρικτόν σου, Κύριε, καταλαβόντες δάπεδον, θαμβοίμεθα τὸ πρόσωπον, τῇ λαμ- apa σον τραπέζῃ προσερχόμενοι" καὶ πέλας τοῦ φοβεροῦ σου γινόμενοι βήματος, κλο- γούμεθα τῷ παλμῷ, τὰ μέλη βραττόμενοι, ἀνέφικτον ἱερὸν θῦμα προσάγοντες, Τίς γὰρ τῶν γηγενῶν προσηλωμένος τοῖς πάθεσιν ἀξίως τηλικούτων μυστηρίων ἐφάψασθαι δύναται; ἀφαιρεῖται γὰρ τὴν παῤῥησίαν τὸ τῆς φύσεως ἄστατον, καὶ συνειδήσεις ἐναγεῖς τῷ νῷ κατεργάζεται, καὶ σκότος ἐπάγει τῷ τῆς ψυχῆς βλέμματι ἄσεμνος πολιτεία καὶ βίος ἐπίμωμος" ὅθεν δεδείαμεν καὶ τῷ φόβῳ κλονούμεθα, μήπως, ἀναξίως τῶν δώρων ἁψάμενοι, τρέψωμεν καθ᾽ ἑαντών τὸ θεῖον εἰς ἐκδίκησιν. Διὸ καθικετεύομεν τὴν φιλανθρωπίαν σου, δὸς ἡμῖν ἀδεῶς τῶν Πάλιν ἐπειδὰν εἴρξωμεν τῶν ἱερῶν περιβόλων τοὺς οὐ δυναμένους τῆς ἱερᾶς μετασχεῖν τραπέζης, éré- ραν δεῖ γενέσθαι εὐχήν, καὶ πάντες ὁμοίως ἐπ᾽ ἐδά» gous κείμεθα, καὶ πάντες ὁμοίως ἀνιστάμεθα. 10 [* 1) [70 b) [1] () LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Σιγησάτω πᾶσα σὰρξ Bporeia καὶ στήτω μετὰ φόβον καὶ τρόμον καὶ μηδὲν γήϊνον ἐν ἑαυτῇ λογιζέσθω" ὁ γὰρ βασιλεὺς τῶν βασιλευόντων, Χριστὸς ὁ Θεὸς ἡμῶν, προέρ- χεται σφαγιασθῆναι καὶ δοθῆναι εἷς βρῶσιν τοῖς πιστοῖς προηγοῦνται δὲ τούτου of χοροὶ τῶν ἀγγέλων μετὰ πάσης ἀρχῆς καὶ ἐξουσίας, τὰ πολυόμματα χερουβίμ, καὶ τὰ ἑξαπτέρυγα σεραφίμ, τὰς ὄψεις καλύπτοντα καὶ βοῶντα τὸν ὕμνον, ᾿Αλληλούϊα. [To the prayer Ὁ Θεύς, o Θεὸς ἡμῶν, p. 239, is annexed in this MS. the note ἐτέθη παρὰ τῷ ἁγίῳ Βασιλείῳ ἡ εὐχὴ αὕτη els τὴν προσκομιδὴν τῆς προθέσεω:. Zire κ΄ α΄. (p. 161).} (1) P. adds καὶ κύριος τῶν κυριενόντων. 241 PARIS MANUSCRIPT 476. Kal ἐπισυνάπτει kal ταύτην τὴν εὐχὴν τοῦ ἁγίου Διονυσίον. Τὸ φρικτόν σον, Κύριε, καταλαβόντες δάπεδον, θαμβούμεθα τῷ προσώπῳ, τῇ λαμπρᾷ σου τραπέζῃ προσερχόμενοι" καὶ πέλας τοῦ φοβεροῦ σον γενόμενοι βή- ματος, κλονούμεθα τῷ παλμῷ τὰ μέλη βραττόμενοι, ἀνέφικτον ἱερὸν θῦμα προσ- ἄγοντες. Τίς γὰρ τῶν γηγενῶν, προσηλω- μένος τοῖς πάθεσιν, ἀξίως τηλικούτων μνστη- ρίων ἐφάψασθαι δύναται ; ἀφαιρεῖται γὰρ τὴν παῤῥησίαν τὸ τῆς πίστεως [ἄστατον καὶ συνειδήσεις ἐναγεῖς τῷ νῷ κατεργάζεται, καὶ σκότος ἐπάγει τῆς ψυχῆς τῷ βλέμματι ἄσεμνος πολιτεία καὶ βίος ἐπίμωμος, ὅθεν δεδίαμεν καὶ τῷ φόβῳ κλονούμεθα, μήπως, ἀναξίως τῶν δώρων ἁψάμενοι, τρέψωμεν καθ᾽ ἑαντῶν τὴν θείαν ἐκδίκησιν. Διὸ καθ.- ἱκετεύομεν τὴν φιλανθρωπίαν σον, δὸς (2) P. has the ᾿Αλληλούΐα three times. 91 242 ROTULUS MESSANENSIS. ἁγίων cov μυστηρίων ἀπάρξασθαι: ἐνδυ- γάμωσον ἡμᾶς, Δέσποτα, ψυχῇ καὶ σώματι, καὶ χάρισαι ἡμῖν ἀμώμως ἱερουργῆσαι τῇ σῇ ἀῤῥήτῳ δυνάμει: πάντα γὰρ διὰ σοῦ εἷσίν, καὶ πρέπει σοι πᾶσα δόξα, τιμή, καὶ μεγαλοπρέπεια, τῷ Πατρὶ καὶ τῷ Yio καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς MJ 9a ^ TOUS QiOVyOS TOV, Kal ἑτέρα εὐχὴ τοῦ ἁγίου Βασιλείον' Ἐὔχεται ὁ ἱερεὺς: ταῦτα. Οὐδεὶς ἄξιος.] (1) This refers to the Liturgy of Saint Basil in the Codex Rossanensis. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ἁγίων cov μυστηρίων ἐφάψασθαι" καὶ ἐνδυ- γνάμωσον ἡμᾶς ψνχῇ καὶ σώματι, καὶ δὸς ἡμῖν ἱερουργῆσαι τῇ σῇ ἀῤῥήτῳ δυνάμει πάντα γὰρ διὰ σοῦ γίνεται, καὶ πρέπει σοι πᾶσα δόξα, τιμή, καὶ μεγαλοπρέπεια, τῷ Πατρὶ καὶ τῷ Yip καὶ τῷ ἁγίῳ Πνεύ- ματι, νῦν. Ὁ ἱερεὺς ποιεῖ τὴν εὐχὴν ταύτην ὑπὲρ ξαντοῦ. Οὐδεὶς ἄξιος τῶν συνδεδεμένων ταῖς σαρ- κικαῖς ἐπιθυμίαις καὶ ἡδοναῖς. Ζήτει, προεγράφη. Εὔχεται ὁ ἱερεύς. Εὐλογητὸς ὁ Θεός, ὁ εὐλογῶν καὶ ἁγιάζων πάντας ἡμᾶς, ἐπὶ τῇ προθέσει τῶν θείων καὶ ἀχράντων μυστηρίων, καὶ τὰς μακαρίας ψυχὰς ἀναπαύσει μετὰ ἁγίων καὶ δικαίων, νῦν καὶ > 0 ላ * M aet, καὶ eis TOUS. F [110] P. 13 D LITURGY OF SAINT JAMES. 243 PARIS MANUSCRIPT 2509. 'O ἱερεύς. ἙΠρήνη πᾶσιν. Ὁ διάκονος. Κύριε, εὐλόγησον. Ὁ ἱερεύς. Εὐλογητὸς ὁ Θεός, ὁ εὐλογῶν καὶ ἁγιάζων πάντας ἡμᾶς, ἐπὶ τῇ προθέσει τῶν θείων καὶ ἀχράντων μυστηρίων, καὶ τὰς μακαρίας ψυχὰς ἀναπαύων μετὰ ἁγίων καὶ , ^ ላ , ^» δικαίων, νῦν καὶ ἀεί. PARIS MANUSCRIPT 476. € ^ ἡμῖν ἁγιοπρεπῶς τῶν ἁγίων σου μυστηρίων ἀπάρξασθαι' ἐνδυνάμωσον ἡμᾶς, Δέσποτα, ψυχῇ καὶ σώματι, καὶ χάρισαι ἡμῖν ἀμώμως ἱερουργῆσαι τῇ σῇ ἀῤῥήτῳ δυνάμει" πάντα γὰρ διὰ σοῦ γίνεται, καὶ πρέπει σοι πᾶσα δόξα, τιμή, καὶ μεγαλοπρέπεια, τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Kal συνάπτει καὶ ταύτην τὴν εὐχὴν τοῦ θυμιά- ματος. Μετὰ θυμιάματος ᾿Ααρὼν καὶ Ζαχαρίου, τῶν θεραπόντων σου, καὶ πάσης εὐωδίας πνευματικῆς πρόσδεξαι καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὴν τοῦ θυμιάματος τού- τον ὁλοκαύτωσιν, a eis ἄφεσιν ἁμαρτιῶν καὶ ἱλασμὸν παντὸς τοῦ λαοῦ σου, καὶ τῆς ἐξ ἁμαρτιῶν δυσωδίας καθαροὺς ἡμᾶς ava- δείξας, τῷ ἁγίῳ σον θυσιαστηρίῳ προσ- αγαγε" ᾿Εκφώνησι., “Ore εὐλογημένον ὑπάρχει τὸ πανάγιον ὄνομά cov, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὁ διάκονος. Ἔν εἰρήνῃ Χριστοῦ ψάλατε. Ὁ δὲ ἱερεὺς τὴν εὐχήν, ἐξερχομένων τῶν δώρων, τοῦ ἁγίου Βασιλείου. Οὐδεὶς ἄξιος τῶν συνδεδεμένων ταῖς σαρ- κικαῖς ἐπιθυμίαις καὶ ἡδοναῖς, κιτ.λ, (1) The prayer resembles that in 8. Chry- sostom, p. 122, and need scarcely be reprinted. The words xal καταχθονίων are added after xal ἐπιγείων : καθάρισον μου τὴν ψυχὴν xal τὴν καρ- δίαν ἀπὸ συνειδήσεως πονηρᾶς are omitted ; and for ἱερατείας 476 reads ἱερωσύνης. It reads also gol γὰρ κλίνω. 31—2 1) 244 ROTULUS MESSANENSIS. [Εἴτα ὁ ἀρχιδιάκονος. "Ev σοφίᾳ Θεοῦ πρόσχωμεν. Καὶ ἄρχεται ὁ ἱερεύς, Πιοτεήω εἰς ENA Θεόν. Εὐχὴ πρὸ τοῦ ἀσπασμοῦ. "O πάντων Θεὸς καὶ Δεσπύτης.] (1) Chrys. on B. John Hom. uxxvm, tom. 8, p. 464 ἐν rois μυστηρίοις ἀσπαζόμεθα ἀλλήλους ἵνα οἱ πολλοὶ γενώμεθα ἕν. (a) They seem to have risen from the ground here. The words are referred to by Chrysos- LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Ὁ διάκονος. Ἔν σοφίᾳ Θεοῦ πρόσχωμεν. "0 λαός. ἸΤΙοτεήύω εἰς ἕνὰ Θεόν, TTa- τέρὰ πὰντοκράτορὰ. Kal κλίνων ὁ ἱερεὺς λέγει, *O πάντων Θεὸς καὶ Δεσπότης, ἀξίους ἡμᾶς ἀπέργασαι τῆς ὧρας ταύτης, τοὺς ἀναξίους, φιλάνθρωπε' ἵνα καθαρεύοντες ἀπὸ παντὸς δόλον καὶ πάσης ὑποκρίσεως ἑἐνωθώμεν ἀλλήλοις τῷ τῆς εἰρήνης καὶ τῆς ἀγάπης συνδέσμῳ, βεβαιούμενοι τῷ τῆς σῆς θεογνωσίας ἁγιασμῷ, διὰ τοῦ μονογενοῦς σου Ὑἱοῦ, Κυρίον δὲ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ" eg οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καί, Ὃ διάκονος. Στῶμεν καλῶς. Ἔν εἰρήνῃ τοῦ Κυρίου δεηθώμεν. Ὃ ἱερεὺς ἐκφώνως. Ὅτι Θεὸς εἰρήνης, ἐ- λέους, ἀγάπης, οἰκτιρμοῦ καὶ φιλανθρωπίας ὑπάρχεις, καὶ ὁ μονογενής σον Yiós, καὶ τὸ Πνεῦμά σον τὸ πανάγιον, νῦν. Ὁ λαός. ᾿Αμήν. Ὃ ἱερεύς. Ὁ λαός. Καὶ τῷ πνεύματί σου. 'O διάκονος. ᾿Αγαπήσωμεν ἀλλήλους ἐν φιλήματι ἁγίῳ. Καὶ μετὰ τὸ δοθῆναι τὴν ἀγάπην λέγει ὁ διάκονος, - Εἰρήνη πᾶσιν. Tas κεφαλὰς ἡμῶν τῷ Κυρί κλίνωμεν. Ὃ ἱερεὺς κλίνει καὶ λέγει τὴν εὐχὴν ταύτην. Ὁ μόνος Κύριος καὶ ἐλεήμων Θεός, τοῖς ᾿ κλίνουσι τοὺς ἑαυτῶν αὐχένας ἐνώπιον τοῦ tom, ‘De incompreh." tom. 1, p. 4718 καὶ γὰρ αὐτὸ τοῦτο τὸ παρακελεύεσθαι τὸν διάκονον ἅπασι xal λέγειν ᾿᾽Ορθοὶ στῶμεν καλῶς. Beo too the pas- sage in the second homily on 2 Cor. above. K ደ () መ x I 8A LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509, Ὃ ἀρχιδιάκονο. Ey σοφίᾳ πρόσχωμεν. Ἄρχεται ὁ ἱερεύς. ἸΤιοτεήω elc Ena Θεόν. Kal ἐπεύχεται κλίνας τὸν αὐχένα, 'O πάντων Θεὸς καὶ Δεσπότης, ἀξίους ἡμᾶς ἀπέργασαι τῆς Gpas ταύτης, τοὺς aya- ξίους, φιλάνθρωπε' ἵνα καθαρεύοντες παντὸς δόλου καὶ πάσης ὑποκρίσεως ἑνωθῶμεν ἀλλήλοις τῷ τῆς εἰρήνης καὶ τῆς ἀγάπης συνδέσμῳ, βεβαιούμενοι τῷ τῆς σῆς θεο- γνωσίας ἁγιασμῷ, διὰ τοῦ μονογενοῦς σον Υἱοῦ, Κυρίου δὲ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, keg οὗ εὐλογητὸς εἶ σὺν τῷ πανα- γίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, γῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὁ ἀρχιδιάκονος, Srapev καλῶς. Ἔν εἰρήνῃ τοῦ Κυρίου δεηθώμεν. Ὁ lepeós. “Ore Θεὸς εἰρήνης, ἐλέους, | ἀγάπης, οἰκτιρμῶν, καὶ φιλανθρωπίας ὑπάρ- χεις, καὶ ὁ μονογενής σου Ὑἷός, καὶ τὸ Πνεῦμα σου τὸ πανάγιον, νῦν καὶ ἀεί Ὁ λαός. ᾿Αμήν. Ὁ ἱερεύς. Etpnvy πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί cov. 'O ἀρχιδιάκονος. ᾿Αγαπήσωμεν ἀλλήλους ἐν φιλήματι ἁγίῳ. Καὶ πάλιν. Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Ὃ ἱερεὺς ἐπικλινόμενος λέγει τὴν εὐχὴν ταύτην. 'O μόνος Κύριος καὶ ἐλεήμων Θεός, τοῖς κλίνουσι τοὺς ἑαυτῶν αὐχένας ἐνώπιον τοῦ (1) P. ὁ διάκονος. (2) P. στῶμεν καλῶς, στῶμεν εὐλαβῶς, στῶμεν 245 PARIS MANUSCRIPT 476, Kal pera τὸ εἰπεῖν τὸν διάκονον τὸ Ἔν σοφίᾳ Θεοῦ πρόσχωμεν, Καλύπτει ὁ ἱερεὺς τὰ ἅγια μετὰ τῆς νεφέλης καὶ ἄρχεται τὴν πίστιν καὶ λέγει τὸν πρῶτον λόγον τὸ, TTicreva eic Ena Θεόν. Kal λέγει τὴν εὐχὴν ταύτην. ἙΕὐχὴ πρὸ τοῦ ἀσπασμοῦ- Πάντα τοίνυν. ὋὉ ἱερεὺς λέγει. 'O πάντων Θεὸς καὶ Δεσπότης, ἀξίους ἡμᾶς ἀπέργασαι τῆς ἁγίας ὥρας ταύτης, τοὺς ἀναξίους, φιλάνθρωπε' ἵνα καθαρεύοντες παντὸς δόλου καὶ πάσης ὑποκρίσεως, évo- θῶμεν ἀλλήλοις τῷ τῆς εἰρήνης καὶ τῆς ἀγάπης συνδέσμῳ, βεβαιούμενοι τῷ τῆς σῆς θεογνωσίας ἁγιασμῷ, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὁ διάκονος. Στώμεν καλῶς. Ey εἰρήνῃ τοῦ Κυρίου δεηθώμεν. Ὁ ἱερεὺς ἐκφωνεῖ. Ὅτι Θεὸς εἰρήνης, ἐλέ- ovs, ἀγάπης, οἰκτιρμῶν, καὶ φιλανθρωπίας ὑπάρχεις, καὶ ὁ μονογενής σον Yids, καὶ τὸ Πνεῦμά σον τὸ πανάγιον, viv καὶ ἀεί, καὶ els τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εἰρήνη πᾶσιν. Ὃ διάκονος. φιλήματι. Καί, μετὰ τὸ δοθῆναι τὴν ἀγάπην, ὃ διάκονος, Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Ὃ ἱερεὺς τὴν εὐχήν. "O μόνος Κύριος καὶ ἐλεήμων Θεός, τοῖς ᾿Αγαπήσωμεν ἀλλήλους ἐν a ^ κλίνουσι τοὺς ἑαυτῶν αὐχένας ἐνώπιον τοῦ μετὰ φόβου Θεοῦ καὶ κατανύξεως. 1 240 ROTULUS MESSANENSIS. (1) With the call to prayer which the deacon here made, as exhibited in the other MSS., compare the passage in Chrysostom’s second homily “De prophetiarum obscuritate," tom. v1. p. 188. Kowy πάντες ἀκούοντες τοῦ διακόνον τοῦτο κελεύοντος καὶ λέγοντος, Δεηθῶμεν ὑπὲρ τοῦ ἐπισκόπου καὶ τοῦ γήρως καὶ 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 ἀναφέρετε τὴν εὐχήν, εἰδότες τῆς ὑμετέρας συνόδου τὴν δύ- vauy. Ἴσασιν οἱ μεμνημένοι τὰ λεγόμενα" τῇ γὰρ εὐχῇ τῶν κατηχουμένων οὐδέπω τοῦτο ἐπιτέ- τραπται, ἐπειδὴ οὐδέπω πρὸς τὴν παρρησίαν ἔφθα- σαν ταύτην" ὑμῖν δὲ καὶ ὑπὲρ τῆς οἰκουμένης, καὶ ὑπὲρ τῆς ἐκκλησίας τῆς μέχρι περάτων τῆς γῆς ἐκτεταμένης, καὶ ὑπὲρ τῶν διοικούντων αὐτὴν ἐπι- σκόπων ἁπάντων, παρακελεύεται ποιεῖσθαι τὰς δεή- σεις ὁ ταύταις διακονῶν. Καὶ ὑπακούετε μετὰ προθυμίας, ἔργῳ μαρτυροῦντες ὅτι μεγάλη τῆς ey- χῆς ἡ δύναμις τῆς ἐν ἐκκλησίᾳ ἀπὸ τοῦ δήμου συμ- φώνως ἀναφερομένης ἐστίν. Again on 2 Cor. Hom. rr. tom. 10, p. 440. Kal ἐπὶ τῶν πιστῶν ὑπὲρ ἐπισκόπων, ὑπὲρ πρεσβυ- τέρων, ὑπὲρ βασιλέων, ὑπὲρ τών κρατούντων, ὑπὲρ γῆς καὶ θαλάσσης, ὑπὲρ ἀέρων, ὑπὲρ τῆς οἰκουμένης ἁπάσης, κελενομεθα προσιέναι τῷ φιλανθρώπῳ Θεῷ. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS, ἁγίου cov θυσιαστηρίου καὶ ἐπιζητοῦσι τὰς παρὰ σοῦ πνευματικὰς δωρεάς, ἐξα- πόστειλον τὴν χάριν σον τὴν ἀγαθήν, καὶ εὐλόγησον πάντας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ καὶ ἀναφαιρέτῳ, ὁ ἐν ὑψηλοῖς κατοικῶν καὶ τὰ ταπεινὰ ἑφορῶν᾽ ᾿Εκφώνως. Ὅτι αἰνετὸν καὶ προσκυνή- τὸν καὶ ὑπερένδοξον ὑπάρχει τὸ πανάγιον ὄνομά σον, τοῦ Πατρὸς καὶ τοῦ Ὑἱοῦ καὶ τοῦ ἁγίον. ᾿Αρχὴ τῆς προσκομιδῆς τοῦ ἁγίου ᾿Ιακώβου. Πρῶτον ἐπεύχεται τοῖς συμπαρισταμένοις λέ- yur, Ὁ διάκονος. Κύριε, εὐλόγησον. Ὁ ἱερεὺς λέγει. Ὁ Κύριος εὐλογήσει καὶ συνδιακονήσει ἡμῖν καὶ ἀξίους ἡμᾶς ποιήσει τῆς παρα- στάσεως τοῦ ἁγίου αὐτοῦ θυσιαστηρίου καὶ τῆς ἐπελεύσεως τοῦ ἁγίον αὐτοῦ Πνεύ- ματος, τῇ αὐτοῦ χάριτι καὶ φιλανθρωπίᾳ, νῦν καί. Εὐχὴ ἄλλη ὁμοία. Εὐλογητὸς ὁ Θεός, ὁ εὐλογῶν καὶ ἁγιάζων πάντας ἡμᾶς ἐπὶ τῇ παραστάσει καὶ ἱερουρ- γίᾳ τῶν ἀχράντων αὐτοῦ μυστηρίων, νῦν καὶ ἀεί, καὶ eis τούς. Ὁ διάκονος λέγει συναπτήν. "Ev εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. Σώσον, ἐλέησον, οἰκτείρησον, καὶ διαφύ- λαξον ἡμᾶς, ὁ Θεός, τῇ σῇ χάριτι. Ὑπὲρ τῆς ἄνωθεν εἰρήνης, καὶ Θεοῦ φιλαν- θρωπίας, καὶ σωτηρίας τῶν ψυχῶν ἡμῶν, τοῦ Κυρίον δεηθώμεν. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος Ko μου, καὶ ἑνώσεως πασῶν τῶν ἁγίων ἐκκλη- σιῶν, τοῦ Κυρίον δεηθώμεν. R [12] (1) a) (3) (4) 548 LITURGY OF SAINT JA κα»... ROTULUS MESSANENSIS. [Kal πληρουμένου τοῦ Συμβόλον. Ὑπὲρ σωτηρίας καὶ αν]τιλήψεζως τοῦ ὁσίου πατρὸς ἡμῶν τοῦ A, παντὸς τοῦ xA}jpov καὶ τοῦ φιλοχρίϊστσν λαοῦ, τοῦ Κυρίον. Ὑπὲρ τοῦ εὐσε]βεστάτου καὶ φιλο[χρί- στου ἡμῶν βασιλέως, παντὸς τοῦ παλα- τίου, καὶ τοῦ στρατοπέδου, καὶ τῆς οὐρανόθεν βοηθείας καὶ νίκης αὐτοῦ. Ὑπὲρ τῆς &yias Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως, καὶ τῆς βασιλενούσης, καὶ πάσης πόλεως καὶ χώρας, καὶ τῶν ἐν ὀρθοδόξῳ πίστει καὶ εὐλαβείᾳ οἰκούντων ἐν αὐταῖς, εἰρήνης καὶ ἀσφαλείας αὐτῶν, τοῦ Κυρίου. Ὑπὲρ τῶν ἐλθόντων καὶ ἐρχομένων χρι- στιανῶν τοῦ προσκυνῆσαι ἐν τοῖς ἁγίοις τοῦ Χριστοῦ τόποις τούτοις, εἰρηνικῆς ἐπανόδου ἑκάστσν αὐτῶν, μετὰ χαρᾶς, ἐν τάχει εἰς τὰ οἰκεῖα αὑτών. Ὑπὲρ τῶν νοσούντων καὶ καμνόντων, πατέρων τε καὶ ἀδελφῶν ἡμῶν, καὶ τῶν ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμένων, τῆς παρὰ τοῦ Θεοῦ ταχείας ἰάσεως καὶ σωτηρίας αὐτῶν. Καὶ ὑπὲρ πάσης ψυχῆς χριστιανῆς θλι- βομένης καὶ καταπονουμένης, ἐλέους καὶ (1) The Roll at present begins here. I have + continued to place in brackets letters given. by Monaldinius which have since perished. (2) σκέπης interlined before xal. (8) Assemani asserted that there was a great lacuna here, and passed to the clause ὑπὲρ μνήμηι. He must have mistaken some expres- CODEX BOBRANEN SIS. rip τῆς ἁγίας μονῆς ταύτης καὶ τῆς καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, τῆς ἀπὸ γῆς περάτων μέχρι τῶν περάτων αὐτῆς, τοῦ Κυρίου δεηθώμεν. Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως τοῦ Δ΄, τοῦ ἁγιωτάτου ἡμῶν πατριάρχου, παντὸς τοῦ κλήρου καὶ τοῦ φιλοχρίστου λαοῦ, τοῦ Κυρίον δεηθῶμεν. Ὑπὲρ τῶν εὐσεβεστάτων καὶ θεοστέκ-᾽ rov ὀρθοδόξων ἡμῶν βασιλέων, παντὸς τοῦ παλατίον, καὶ τοῦ στρατοπέδου αὐτῶν, καὶ τῆς οὐρανόθεν βοηθείας, σκέκης, καὶ νίκης αὐτῶν, τοῦ Κυρίου δεηθῶμεν. Ὑπὲρ τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως, καὶ τῆς βασιλενούσης, καὶ τῆς θεωνύμον πόλεως ἡμῶν ταύτης, πάσης πόλεως, κώμης καὶ χώρας, καὶ τῶν ἐν ὀρθο- δόξῳ πίστει καὶ εὐλαβείᾳ Θεοῦ οἰκούντων ἐν αὑταῖς, εἰρήνης καὶ ἀσφαλείας i τοῦ Κυρίου δεηθῶμεν. Ὑπὲρ τῶν καρποφορούντων καὶ sauce γούντων ἐν ταῖς ἁγίαις τοῦ Θεοῦ ἐκκλησίαις, καὶ μεμνημένων τῶν πενήτων, χηρῶν, καὶ ὀρφανῶν, ξένων καὶ ἐπιδεομένων" καὶ τῶν ἐνγτειλαμένων ἡμῖν wore τοῦ μνημονεύειν αὐτῶν ἐν ταῖς προσευχαῖς, τοῦ Κυρίου δεη- θώμεν. Ὑπὲρ τῶν ἐν γήρᾳ καὶ ἀδυναμίᾳ ὄντων νοσούντων, καμνόντων, καὶ τῶν ὑπὸ πνευμά. sion of his friend's. (4) In the margin πλεόντων, ὁδοιπορούντα ξενιτευόντων, καὶ τῶν ἐν αἰχμαλωσίᾳ ὄντων dd: guy ἡμῶν (after rovrois). (5) In the margin ἐν γήρᾳ καὶ ἐν ἀδυνε ὄντων (before νοσούντων). (6) Θεοῦ interlined after ἐλέους. v a» 1 LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Ὑπὲρ τῆς ἁγίας καθολικῆς καὶ ἀποστο- λικῆς ἐκκλησίας, τῆς ἀπὸ γῆς [περάτων] μέχρι τῶν περάτων αὐτῆς, τοῦ Κυρίου. Ὑπὲρ τῶν εὐσεβεστάτων καὶ θεοστέπτων ὀρθυδόξων ἡμῶν βασιλέων, παντὸς τοῦ παλατίου, καὶ τοῦ στρατοπέδου αὐτῶν, καὶ ^ » , [4 Α , 9 ^ ^ τῆς οὐρανόθεν βοηθείας καὶ νίκης αὐτῶν, τοῦ Κυρίον δεηθῶμεν. Ὑπὲρ τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως, καὶ τῆς βασιλευούσης, πάσης πό- Aes καὶ χώρας, καὶ τῶν ὀρθοδόξων πίστει οἰκούντων ἐν αὑταῖς, τοῦ Κυρίου δεηθῶμεν. Ὑπὲρ τῶν x ορούντων καὶ καλλιερ- ip τῶν καρποῴορ ρ Ud ^ «€ » ^ ^ ld γούντων ἐν ταῖς αγίαις τοῦ Θεοῦ ἐκκλησίαις, μεμνημένων τῶν πενήτων, χηρῶν, καὶ ὀρφα- νῶν, ξένων καὶ ἐπιδεομένων' καὶ τῶν évre- λαμένων ἡμῖν ὦστε μνημονεύειν αὑτῶν ἐν ταῖς προσευχαῖς, τοῦ Κυρίον δεηθῶμεν. a φ [4 A , ፆ .» Ὑπὲρ τῶν ἐν γήρᾳ kai ἀδυναμίᾳ ὄντων, ^ « ላ νοσούντων, καμνόντων, καὶ τῶν ὑπὸ Tye (1) This and the next two petitions are not in P. [I have corrected the MS. from the Rossano copy.] PARIS MANUSCRIPT 476, G3 tà 249 (2) (2) (3) (4) 950 ROTULUS MESSANENSIS. βοηθείας μεν. Ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ συγχωρή- σεως πλημμελημάτων, καὶ τοῦ ῥυσθῆναι ἐπιδεομένης, ἐκτενῶς δεηθώ- ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνον, ἀνάγκης, καὶ ἐπαναστάσεως ἐθνῶν, τοῦ Κυρίον. Ὑπὲρ εὐκρασίας τῶν ἀέρων, ὄμβρων ἀγα- θών, εὐλογημένων καρπῶν εὐφορίας, τελείας εὐετηρίας, καὶ ὑπὲρ τοῦ στεφάνου τοῦ ἐνιαυ- τοῦ, τοῦ Kupiov. Ὑπὲρ μνήμης τῶν ἁγίων πατέρων ἡμῶν, τῶν ἀπὸ τοῦ ἁγίον Ἰακώβου τοῦ ἀποστόλου καὶ ἀδελφοῦ τοῦ Kupiov xol πρώτον τῶν ἀρχιεπισκόπων, μέχρι Νικολάου, καὶ Ἠλία, καὶ Βενεδίκτου, καὶ ᾿Αγαπίου, καὶ ᾿Ορέστου, καὶ λοιπῶν ὁσίων πατέρων ἡμῶν καὶ ἀδελ- φών, τοῦ. (1) In the margin ὑπὲρ τῶν ἐν παρθενίᾳ καὶ ἀγνείᾳ καὶ ἀσκήσει διαμενόντων, καὶ τῶν ἐν ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὁπαῖς τῆς γῆς ἀγωνιζομέ- voy ὁσίων πατέρων τε καὶ ἀδελφῶν ἡμῶν, σπου- Sis, καμάτου, καὶ προθυμίας αὐτών, τοῦ Kuplov. (2) εἰρηνικῶν interlined over εὐλογημένων. (8) In the margin ὑπὲρ τῶν καρποφορησάντων kal καλλιεργούντων ἐν ταῖς ἁγίαις τοῦ Θεοῦ ἐκκλη- σίαις, καὶ μεμνημένων τῶν πενήτων, χηρῶν, ὀρφα- var, ξένων, καὶ ἐπιδεομένων, καὶ τῶν ἐντειλαμένων ἡμῖν ὥστε τοῦ μνημονεύειν αὐτῶν ἐν ταῖς προσευ- χαῖς ἡμῶν, τοῦ Kuplov. (4) ἀνέσεως καὶ ἀναπαύσεως interlined after prins. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Tov ἀκαθάρτων ὀχλουμένων, τῆς παρὰ τοῦ Θεοῦ ταχείας ἰάσεως καὶ σωτηρίας αὐτῶν, τοῦ Κυρίου δεηθώμεν. Ὑπὲρ τῶν ἐν παρθενίᾳ καὶ ἁγνείᾳ, ἀσκή- σει καὶ ἐν σεμνῷ γάμῳ διαγόντων, καὶ τῶν ἐν ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὁπαῖς τῆς γῆς ἀγωνιζομένων ὁσίων πατέρων τε καὶ ἀδελφῶν, τοῦ Κυρίου δεηθῶμεν. Ὑπὲρ πλεόντων, ὁδοιπορούντων, ξενιτευ- ὄντων χριστιανῶν, καὶ τῶν ἐν αἱ (ats καὶ ἐξορίαις καὶ ἐν φυλακαῖς καὶ πικραῖς δουλείαις ὄντων ἀδελφῶν ἡμῶν, εἰρηνικῆς ἐπανόδον ἑκάστου εἰς τὰ οἰκεῖα μετὰ χαρᾶς, τοῦ Κυρίον δεηθῶμεν. Ὑπὲρ τῶν παρόντων καὶ συνευχομένων ἡμῖν ἐν ταύτῃ τῇ ἁγίᾳ ὥρᾳ καὶ ἐν παντὶ καιρῷ, πατέρων τε καὶ ἀδελφῶν, σπουδῆς, καμάτου, καὶ προθυμίας αὐτῶν, τοῦ Κυρίου δεηθῶμεν. Καὶ ὑπὲρ πάσης ψυχῆς χριστιανῆς θλι- βομένης καὶ καταπονουμένης, ἐλέους καὶ βοηθείας Θεοῦ ἐπιδεομένης, καὶ ἐπιστροφῆς τῶν πεπλανημένων, ὑγιείας τῶν ἀσθενούντων, ᾿ἀναῤῥύσεως τῶν αἰχμαλώτων, ἀναπαύσεως τῶν προκεκοιμημένων, πατέρων τε καὶ ἀδελ- φῶν, τοῦ Κυρίου δεηθώμεν. Ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ συγχωρή- σεως πλημμελημάτων ἡμῶν, καὶ τοῦ ῥυσθῆ- ναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύ- vov καὶ ἀνάγκης, ἐπαναστάσεως ἐθνῶν, τοῦ Κυρίου δεηθώμεν. Ἑκτενέστερον ὑπὲρ εὐκρασίας ἀέρων, ὄμ- βρων εἰρηνικῶν, δρόσων ἀγαθῶν, καρπῶν εὐ- φορίας, τελείας εὐετηρίας, καὶ ὑπὲρ τοῦ στε- φάνου τοῦ ἐνιαυτοῦ, τοῦ Κυρίου δεηθῶμεν. L4 b] [15] . 16 LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. “μάτων ἀκαθάρτων ἐνοχλουμένων, τῆς παρὰ τοῦ Θεοῦ ταχείας ἰάσεως καὶ σωτηρίας αὐτῶν, τοῦ Kvpiov δεηθώμεν. Ὑπὲρ τῶν ἐν παρθενίᾳ καὶ ἀγνείᾳ καὶ ᾿ἀσκήσει καὶ ἐν σεμνῷ γάμῳ διαγόντων, καὶ τῶν ἐν ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὁπαῖς τῆς γῆς ἀγωνιζομένων ὁσίων πατέρων τε καὶ ἀδελφῶν, τοῦ Κυρίου δεηθώμεν. Ὑπὲρ πλεόντων, ὁδοιπορούντων, ξενιτευ- ያ ^ ^ ὄντων Χριστιανῶν, καὶ τῶν dy αἰχμαλω- "ciate καὶ ἐξορίαις καὶ ἐν φνλακαῖς καὶ πικραῖς δουλείαις ὄντων ἀδελφῶν ἡμῶν, εἰρηνικῆς ἐπανόδου αὐτῶν, τοῦ Κυρίου δεη- θῶμεν. Ὑπὲρ τῶν παρόντων καὶ συνευχομένων ἡμῖν dv ταύτῃ τῇ ἁγίᾳ ὥρᾳ καὶ ἐν παντὶ καιρῷ, πατέρων τε καὶ ἀδελφῶν ἡμῶν, σπουδῆς, καμάτου, καὶ προθυμίας αὐτῶν, τοῦ Κυρίου δεηθῶμεν. Καὶ ὑπὲρ πάσης ψυχῆς Χριστιανῆς θλι- βομένης καὶ καταπονουμένης, ἔλεους καὶ βοηθείας Θεοῦ ἐπιδεομένης καὶ ἐπιστροφῆς τῶν πεπλανημένων, ὑγιείας τῶν ἀσθενούν- των, ἀναῤῥύσεως τῶν αἰχμαλώτων, ἀναπαύ- σεως τῶν προκεκοιμημένων, πατέρων τε καὶ ἀδελφῶν, τοῦ Κυρίου δεηθῶμεν. Ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ συγχωρή- σεως πλημμελημάτων ἡμῶν, καὶ ὑπὲρ Toy ῥνσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, , κινδύνον, kal ἀνάγκης, kai ἐπαναστάσεως ἐχθρῶν, τοῦ Κυρίου δεηθῶμεν. "Exrevécrepoy ὑπὲρ εὐκρασίας ἀέρων, ὄμβρων εἰρηνικῶν, δρόσων ἀγαθῶν, καρπῶν εὐφορίας, τελείας εὐετηρίας, καὶ ὑπὲρ τοῦ στε- φάνου τοῦ ἐνιαυτοῦ, τοῦ Κυρίον δεηθῶμεν. PARIS MANUSCRIPT 476. .251 (1) In P. these two petitions follow the prayer ὑπὸρ εὐκρασίας. (2) P. has not ἐκτενέστερον. 99—2 (1) (ግ 252 ROTULUS MESSANENSIS. Ὑπὲρ τοῦ εἰσακουσθῆναι καὶ εὐπρόσδεκ- TOV γενέσθαι τὴν δέησιν ἡμῶν ἐνώπιον τοῦ Θεοῦ, καὶ τοῦ καταπεμφθῆναι πλούσια τὰ ἐλέη καὶ τοὺς οἰκτιρμοὺς αὐτοῦ ἐπὶ πάντας ἡμᾶς, καὶ καταξιωθῆναι ἡμᾶς τῆς βασιλείας τῶν οὐρανῶν, τοῦ Κυρίου. Τῆς παναγίας, ἀχράντου, ὑπερευλογημέ- γης δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρ- θένου Μαρίας, τῶν τιμίων ἀσωμάτων ἀρχαγ- γέλων, τοῦ ἁγίου ᾿Ιωάννου τοῦ προδρόμου καὶ βαπτιστοῦ, τῶν ἁγίων ἀποστόλων, ἐνδόξων προφητῶν, καὶ καλλινίκων μαρ- τύρων, καὶ πάντων τῶν ἁγίων καὶ δικαίων μνημονεύσωμεν, ὅπως εὐχαῖς καὶ πρεσβείαις αὐτῶν οἱ πάντες ἐλεηθῶμεν. "0 δὲ ἱερεύς, σφραγίζων τὰ δῶρα, λέγει, (1) In the margin, in a later hand, ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ συγχωρήσεως πάντων τῶν πλημμελημάτων ἡμῶν, καὶ τοῦ ῥυσθῆναι καὶ σω- θῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνου, ἀνάγκης, καὶ ἐπαναστάσεως ἐχθρων, τοῦ... This may be found in the text above. (2) ἐνδόξων interlined after ἀρχαγγέλων. (3) In the margin, in a much later hand, LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Ὑπὲρ τοῦ εἰσακουσθῆναι καὶ εὐπρόσδεκ- τον γενέσθαι τὴν δέησιν ἡμῶν ἐνώπιον τοῦ Θεοῦ, καὶ τοῦ καταπεμφθῆναι ἡμῖν πλούσια τὰ ἐλέη καὶ τοὺς οἰκτιρμοὺς αὐτοῦ ἐπὶ πάντας ἡμᾶς, καὶ τοῦ καταξιωθῆναι way- τας τῆς βασιλείας τῶν οὐρανῶν, ἐκτενῶς δεηθώμεν. } Τῆς παναγίας, ἀχράντου, ὑπερενδόξου, ev- λογημένης δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας, τῶν ἁγίων καὶ μακα- ρίων ᾿Ιωάννονυ τοῦ ἐνδόξον προφήτου, προ- Στεφάνον τοῦ πρωτοδιακόνον καὶ πρωτομάρτυρος, Μωΐ- σέως, ᾿Ααρών, HAiov, ᾿Ελισσαίουν, Ia- povjA, Δαβίδ, Δανιὴλ τῶν προφητῶν, καὶ πάντων τῶν ἁγίων καὶ δικαίων μνημονεύ- δρόμον καὶ βαπτιστοῦ, σωμεν, ὅπως εὐχαῖς καὶ πρεσβείαις αὐτῶν οἱ πάντες ἐλεηθώμεν. Καὶ ὑπὲρ τῶν προκειμένων τιμίων καὶ ἐπουρανίων, ἀῤῥήτων, ἀχράντων, ἐνδόξων, φοβερῶν, φρικτῶν, θείων δώρων, καὶ σωτη- ρίας τοῦ παρεστῶτος καὶ προσφέροντος αὐτὰ τιμίον πατρὸς ἡμῶν καὶ ἱερέως, Κύριον τὸν Θεὺν ἡμών ἱκετεύσωμεν. Ὁ λαός. Κύριε, ἐλέησον. y. Kal, τοῦ διακόνου ταῦτα λέγοντος, ὃ ἱερεὺς ᾿σφραγίζει τὰ δῶρα, λέγων καθ᾽ ἑαντὸν ἱστάμενος, καὶ ὑπὲρ τῶν προκειμένων ἀγαθών, ἁγίων, ἐνδόξων, ἐπουρανίων, ἀῤῥήτων, φοβερῶν, φρικτῶν, ἀθανάτων, ζωοποιῶν, τιμίων, θείων δώρων, σωτηρίας καὶ ἀντιλήψεως τοῦ παρεστῶτος καὶ προσφέροντος Tudov πατρὸς ἡμῶν καὶ ἀρχιερέως, Ἐύριον τὸν Θεὸν ἡμῶν ἱκετεύσωμεν. Kópe, ὅλέησον. γ΄. [The abbreviations are very difficult to read.] (5 by 16 , 17 LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 26509. "Yzip τοῦ εἰσακουσθῆναι καὶ εὐπρόσδεκ- tov γενέσθαι τὴν δέησιν ἡμῶν ἐνώπιον τοῦ Θεοῦ, καὶ τοῦ καταπεμφθῆναι ἡμῖν πλούσια τὰ ἐλέη καὶ τοὺς οἰκτιρμοὺς αὐτοῦ, τοῦ Κυρίου δεηθῶμεν. Τῆς παναγίας, ἀχράντου, ὑπερενδόξου, εὐλογημένης δεσποίνης ἡμῶν, θεοτόκου καὶ aecrapÜéyov Μαρίας, τῶν ἁγίων καὶ μακα- piov Ἰωάννον τοῦ ἐνδόξου προφήτου, προ- δρόμον καὶ βαπτιστοῦ, τῶν θείων καὶ πανευφήμων ἀποστόλων, Στεφάνου τοῦ πρωτοδιακόνου καὶ πρωτομάρτυρος, Μω- σέως, ‘Aapwy, 'HA(ov, Ἐλισσαίου, Δαβίδ, Δανιήλ, τῶν προφητῶν καὶ πάντων τῶν ἁγίων καὶ δικαίων μνημονεύσωμεν. Καὶ ὑπὲρ τῶν προκειμένων τιμίων, ἐπου- ρανίων, ἀῤῥήτων, ἀχράντων, ἐνδόξων, φοβε- ^ ^ , ያ b] , ρῶν, φρικτῶν, θείων δώρων, καὶ σωτηρίας ^ ^ » a τοῦ παρεστῶτος καὶ προσφέροντος αὐτα « , , ላ MJ « , ἱερέως, Κυριον tov Θεὸν ἱκετεύσωμεν. Ὁ λαός, Κύριε, ἐλέησον. ᾿Εκ τρίτου. Eira σφραγίζει τὰ δῶρα ὁ ἱερεύς, καὶ ἱστάμενος λέγει καθ᾽ ἑαυτὸν οὕτως, 253 PARIS MANUSCRIPT 476, Kai ἐν ὅσῳ λέγει ὁ διάκονος τὴν καθολικήν, ὃ ἱερεὺς λέγει καθ᾽ ἑαυτὸν ἱστάμενος καὶ σφραγίζων τὰ δῶρα ἐκ τρίτου, Eis τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Ὑἱοὺ καὶ τοῦ ἁγίου Πνεύματος. of ἐκ τρίτου. (1) In P. all between Μαρίας and καὶ πάντων τῶν ἁγίων is omitted, and the sentence is filled up as in the Rossano Codex. (1) e 254 LITURGY OF ROTULUS MESSANENSIS. Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, καὶ ἐν ἀνθρώποις εὐδοκία. γ΄. Kal πάλιν σφραγίζει τὰ χείλη, λέγων, Κύριε, τὰ χείλη μον ἀνοίξεις, καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου. γ΄. Καὶ ἐπάγει, Πληρωθήτω τὸ στόμα μου αἰνέσεως, ὅπως ὑμνήσω τὴν δόξαν σον, ὅλην τὴν ἡμέραν τὴν μεγαλοπρέπειάν σου, γ΄. Kal πάλιν σφραγίζει τὰ dupa, λέγων, Τοῦ Ἰατρός, καὶ τοῦ Yiog, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί, Kal κλίνων εὔχεται. Ὃ ἐπισκεψάμενος ἡμᾶς ἐν ἐλέει καὶ oi, τιρμοῖς, Δέσποτα Κύριε, καὶ χαρισάμενος ἡμῖν παῤῥησίαν, τοῖς ταπεινοῖς καὶ apap- τωλοῖς καὶ ἀναξίοις σου δούλοις, παραστῆναι τῷ ἁγίῳ σου θυσιαστηρίῳ καὶ προσφέρειν σοι τὴν λογικὴν ταύτην καὶ ἀναίμακτον (1) Κύριε interlined after αἰνέσεως. (2) καθ' ἑαυτόν added in a later hand. SAINT JAMBES. CODEX ROSSANENSIS. Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. λέγει γ΄. Κύριε, τὰ χείλη μου ἀνοίξεις, καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου. λέγει γ΄. | Πληρωθήτω τὸ στόμα μον αἰνέσεως, Κύριε, ὅπως ὑμνήσω τὴν δόξαν cov, ὅλην τὴν ἡμέραν τὴν μεγαλοπρέπειάν σου, λέγει γ΄. Τοῦ Πατρός, ᾿Αμήν. Καὶ τοῦ Υἱοῦ, ᾿Αμήν. Καὶ τοῦ ἁγίου Πνεύματος, ᾿Αμήν. | Νῦν καὶ ἀεί, καὶ εἰς τούς. Kal κλίνας ἔνθεν καὶ ἔνθεν λέγει πρὸς τοὺς συλλειτουργούς, Μεγαλύνατε τὸν Κύριον σὺν ἐμοί, καὶ ὑψώσωμεν τὸ ὄνομα αὐτοῦ ἐπὶ τὸ αὐτό. Καὶ ἀποκρίνονται, Πνεῦμα ἅγιον ἐπελευ- σεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπι- σκιάσει σοι. Μνήσθητι καὶ ἡμῶν, δέσποτα. Ὁ δὲ λέγει, Μνησθῇ ἡμῶν Κύριος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν πάντοτε, γῦν καὶ ἀεί, καὶ εἰς [4 τούς. Eira κλίνων ὁ ἱερεὺς λέγει καθ΄ ἑαυτὸν εὐχὴν προσκομιδῆς τοῦ ἁγίου ᾿Ιακώβου. Ὁ ἐπισκεψάμενος ἡμᾶς ἐν ἐλέει καὶ oix- τιρμοῖς, Δέσποτα Κύριε, καὶ χαρισάμενος παῤῥησίαν ἡμῖν, τοῖς ταπεινοῖς καὶ apap- τωλοῖς καὶ ἀναξίοις δούλοις cov, παρα- στῆναι τῷ ἁγίῳ σου θυσιαστηρίῳ καὶ προσφέρειν σοι τὴν φοβερὰν ταύτην καὶ (3) In the margin φοβερὰν (for λογικήν). [*6] (1) (2) (3) d) (5) (5) (ἢ 256 ROTULUS MESSANENSIS. θυσίαν ὑπὲρ τῶν ἡμετέρων πλημμελημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, ἐπίβλεψον ἐπ᾿ ἐμέ, τὸν ταπεινὸν καὶ ἀχρεῖον δοῦλον σον, καὶ ἐξάλειψον τὰ παραπτώματα διὰ τὴν πολλὴν εὐσπλαγχνίαν, καὶ καθάρισόν μον 4 Lá a A , Ly ላ A τὰ χείλη καὶ τὴν καρδίαν ἀπὸ παντὸς μολυ- σμοῦ σαρκὸς καὶ πνεύματος, καὶ ἀπόστησον ἀπ᾿ ἐμοῦ πάντα λογισμὸν αἰσχρόν τε καὶ ἀσύνετον, καὶ ἱκάνωσόν με τῇ χάριτι τοῦ Χριστοῦ σου καὶ τῇ δυνάμει τοῦ παναγίον cou Πνεύματος eis τὴν λειτουργίαν ταύτην" M , ld ላ M ? , , καὶ πρόσδεξαί με διὰ τὴν ἀγαθότητα cov προσεγγίζοντα τῷ ἁγίῳ σον θυσιαστηρίῳ, καὶ εὐδόκησον, Κύριε, δεκτὰ γενέσθαι τὰ προσαγόμενα ταῦτα δῶρα διὰ τῶν ἡμετέρων χειρῶν, συγκαταβαίνων ταῖς ἐμαῖς ἀσθενεί- . a a 9 TX * A ^ , ats" Kat μὴ ἀποῤῥίψῃς με ἀπὸ ToU προσώπου σου, μηδὲ βδελύξῃ τὴν ἐμὴν ἀναξιότητα, ἀλλ᾽ ἐλέησόν με, ὁ Θεός, κατὰ τὸ μέγα ἔλεός σον, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σον παρένεγκαι τὰ ἀνομήματά μον, ἵνα, ἀκατακρί- τως προσελθὼν κατενώπιον τῆς ἁγίας δόξης cov, ἀξιωθῶ τῆς σκέπης τοῦ μονογενοῦς σου Yiog καὶ τῆς ἐλλάμψεως τοῦ Tavayíov Πνεύματος" καὶ μὴ ὡς δοῦλος ἁμαρτίας ἀποδόκιμος γένωμαι, ἀλλ᾽ ὡς δοῦλος σὸς «. , b] A o» « ^ εὕρω χάριν καὶ ἔλεος kai αφεσιν ἁμαρτιῶν φ Ld , a ^ e a 9 ^ , ἐνώπιόν σον, καὶ ἐν TQ νῦν καὶ ἐν τῷ μέλ- λοντι αἰῶνι. Nai Δέσποτα, παντοδύναμε Κύριε, εἰσάκουσον τῆς δεήσεώς μου καὶ χάρισαί μοι τὴν ἀμνηστίαν τῶν κακῶν μον’ ኣ a e ^ A , ^ ላ σὺ γὰρ εἶ ὃ ἐνεργῶν τὰ πάντα ἐν πᾶσι, καὶ (1) In the margin ἁμαρτιῶν (for πλημμελ.). (2) In the margin apparently ἁμαρτωλὸν. (3) καὶ ἄφατόν cov interlined after πολλήν. (4) Κύριε, interlincd after porowoy cov. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. 9 , , t a ^ e , ἀναίμακτον θυσίαν Vrép rov ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ σοὺ 4 , ቁ ^ ? 9 ያ a Φ δὰ ayvonpatwy, ἐπίβλεψον ἐπ᾿ ἐμέ, τὸν αχρεῖον δοῦλόν σου, καὶ ἐξάλειψόν μον τὰ παρα- , AS M Q id , a πτώματα διὰ τὴν σὴν εὐσπλαγχνίαν, καὶ καθάρισόν μου τὰ χείλη καὶ τὴν καρδίαν ἀπὸ παντὸς μολυσμοῦ σαρκός τε καὶ πνεύ- ματος, καὶ ἀπόστησον aT ἐμοῦ πάντα λογισμὸν αἰσχρόν τε καὶ ἀσύνετον, καὶ ἱκανωσόν με τῇ δυνάμει τοῦ παναγίου σου Πνεύματος εἰς τὴν λειτουργίαν ταύτην" 4 , , ላ ላ ላ v , καὶ πρόσδεξαί με διὰ τὴν σὴν ἀγαθότητα προσεγγίζοντα τῷ ἁγίῳ σου θυσιαστηρίῳ, καὶ εὐδόκησον, Κύριε, δεκτὰ γενέσθαι τὰ προσαγόμενά σοι Swpa ταῦτα διὰ τῶν ἡμετέρων χειρῶν, συγκαταβαίνων ταῖς ἐμαῖς φ [4 a a Ld 869 φ A ^ ἀσθενείαις: καὶ μὴ ἀποῤῥίψῃς με ἀπὸ ToU προσώπον σον, μηδὲ βδελύξῃ τὴν ἐμὴν ἀναξιότητα, ἀλλ᾽ ἐλέησον με, ὁ Θεός, κατὰ τὸ μέγα ἔλεός σον, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου παρένεγκε τὰ ἀνομή- ματά μου, ἵνα, ἀκατακρίτως προσελθὼν κατε- γώπιον τῆς δόξης σου, καταξιωθῶ τῆς σκέπης τοῦ μονογενοῦς ov YioU καὶ τῆς ἐλλάμψεως τοῦ παναγίον σου Πνεύματος" ላ 4 ε a « a 9 , καὶ μὴ ὡς δοῦλος ἁμαρτίας ἀποδόκιμος γένωμαι, ἀλλ᾽ ὡς δοῦλος σὸς εὕρω χάριν καὶ ἔλεος καὶ ἄφεσιν ἁμαρτιῶν ἐν τῷ νῦν ὃ καὶ ἐν τῷ μέλλοντι αἰῶνι Nat, Δέσποτα , , , 9 ፆ παντοκράτωρ, παντοδύναμε Κύριε, εἰσάκου- σον τῆς δεήσεώς μον' σὺ γὰρ εἶ ὁ τὰ πάντα ἐνεργῶν ἐν πᾶσι, καὶ τὴν παρὰ σοῦ πάντες (ὅ) Κύριε, added after ἐνώπιόν σου. (6) παντοκράτωρ inserted aftor Δέσποτα. (7) δώρησαι in the margin for χάρισαι. ι16 b] Ls] 1) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. θυσίαν ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, ἐπίβλεψον ἐπ᾿ ἐμέ, τὸν ἀχρεῖον δοῦλόν σου, καὶ ἐξά- Aeupov μου τὰ παραπτώματα διὰ τὴν σὴν εὐσπλαγχνίαν, καὶ καθάρισόν μον τὰ χείλη καὶ τὴν καρδίαν ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, καὶ ἀπόστησον ἀπ᾽ ἐμοῦ πάντα λογισμὸν αἰσχρόν τε καὶ ἀσύ- veroy, καὶ ἱκάνωσόν pe τῇ δυνάμει τοῦ παναγίου σον Πνεύματος εἰς τὴν λειτουρ- γίαν ταύτην ἀγαθότητά σου προσεγγίζοντα τῷ ἁγίῳ σου θυσιαστηρίῳ, καὶ εὐδόκησον, Κύριε, καὶ πρόσδεξαί με διὰ τὴν δεκτὰ γενέσθαι τὰ προσαγόμενα ταῦτα δῶρα διὰ τῶν ἡμετέρων χειρῶν, συγκαταβαίνων ταῖς ἐμαῖς ἀσθενείαις" καὶ μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου, μηδὲ βδελύξῃ τὴν ἐμὴν ἀναξιότητα, ἀλλ᾽ ἐλέησόν με κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου παρένεγκε τὰ ἀνομήματά μου, ἵνα, ἀκατάκριτος προσελθὼν κατενώ- mov τῆς δόξης σον, καταξιωθῶ τῆς σκέπης τοῦ μονογενοῦς σου YioU καὶ τῆς ἑλλάμ- yews τοῦ παναγίου Πνεύματος" καὶ μὴ ws δοῦλος ἁμαρτίας ἀποδόκιμος γένωμαι, ἀλλ᾽ ὡς δοῦλος σὸς εὕρω χάριν καὶ ἔλεος καὶ ἄφεσιν ἁμαρτιῶν ἐνώπιόν σον, καὶ ἐν τῷ viv καὶ ἐν τῷ μέλλοντι αἰῶνι. Ναί, Δέσποτα παντοκράτωρ, παντοδύναμε Κύριε, εἰσάκον- coy τῆς δεήσεώς μου’ σὺ yap εἶ ὁ τὰ πάντα ἐνεργῶν ἐν πᾶσι, καὶ τὴν παρὰ σοῦ πάντες ἐπιζητοῦμεν ἐπὶ πᾶσι βοή- 201 PARIS MANUSCRIPT 476. θυσίαν ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, ἐπίβλεψον ἐπ᾿ ἐμέ, τὸν ἀχρεῖον δοῦλόν σου, καὶ ἐξά- λευψον τὰ παραπτώματά μον διὰ τὴν σὴν εὐσπλαγχνίαν, καὶ καθάρισόν μου τὰ χείλη καὶ τὴν καρδίαν ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, καὶ ἀπόστησον dT ἐμοῦ πάντα λογισμὸν αἰσχρόν τε καὶ ἀσύ- γετον, καὶ ixavegóv pe τῇ χάριτι τοῦ Χριστοῦ σον καὶ τῇ δυνάμει τοῦ παναγίον σου Πνεύματος εἰς τὴν λειτουργίαν ταύτην" καὶ πρόσδεξαί με διὰ τὴν σὴν χρηστότητα προσεγγίζοντα τῷ ayiy σου θυσιαστηρίῳ, καὶ εὐδόκησον, Κύριε, δεκτὰ γενέσθαι τὰ προσαγόμενά σοι δῶρα ταῦτα διὰ τῶν ἡμετέρων χειρῶν, συγκαταβαίνων ταῖς ἐμαῖς ἀσθενείαις" καὶ μὴ ἀποστρέψῃς τὸ πρόσω- vóv cov ἀπ᾽ ἐμοῦ, μηδὲ βδελύξῃ τὴν ἐμὴν ἀναξιότητα, ἀλλ᾽ ἐλέησόν με, ὁ Θεός, κατὰ τὸ μέγα σον ἔλεος, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου παρένεγκαι τὰ ἀνομήματά μου, ἵνα, ἀκατακρίτως προσελθὼν κατενώπιον τῆς ἁγίας δόξης σον, ἀξιωθῶ τῆς σκέπης τοῦ μονογενοῦς σον Ὑἱοῦ καὶ τῆς ἐλλαμ- Wews τοῦ παναγίου σου Πνεύματος" καὶ μὴ ὡς δοῦλος τῆς ἁμαρτίας ἀδόκιμος γένωμαι, ἀλλ᾽ ὡς δοῦλος σὸς εὕρω χάριν καὶ ἔλεος καὶ ἄφεσιν ἁμαρτιῶν ἐνώπιόν σον, ἐν τῷ νῦν αἰῶνι καὶ ἐν τῷ μέλλοντι. Ναί, παντο- δύναμε Κύριε, ἐπάκουσον τῆς δεήσεώς μον, καὶ χάρισαί μοι τὴν ἀμνηστίαν τῶν κακῶν pov: σὺ ydp εἶ 6 ἐνεργῶν τὰ πάντα ἐν πᾶσι, (1) P. reads dxaraxpi res, (1) (3) (9) (4) (5) 258 ROTULUS MESSANENSIS, ላ 4 ^ id ? ^ » ላ ^ τὴν παρὰ σοῦ πάντες ἐπιζητοῦμεν ἐπὶ πᾶσι [4 ld N 3 , ላ ^ βοήθειάν τε καὶ ἀντίληψιν, καὶ τοῦ povo- ^ e e^ « ^ 3 ~ LY yevots σον Yiov, kai τοῦ ἀγαθοῦ kai ζωο- ποιοῦ Πνεύματος, νῦν καὶ aei, καὶ εἰς τοὺς αἰώνας. Εὐχὴ Β΄. 'O @eds, o διὰ πολλὴν καὶ ἄφατον φι- λανθρωπίαν καὶ ἀγαθότητα ἐξαποστείλας τὸν μονογενῆ σου Ὑἱὸν εἰς τὸν κόσμον, ἵνα τὸ πεπλανημένον ἐπαναστρέψῃ πρόβατον, μὴ ἀποστραφῇς ἡμᾶς τοὺς ἁμαρτωλοὺς ἐγχειροῦντας προσφέρειν σοι τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν" οὐ γὰρ ἐπὶ ταῖς δικαιοσύναις ἡμῶν πεποιθότες ἐσμέν, Δέσποτα, ἀλλ᾽ ἐπὶ τῷ ἐλέει σου τῷ ἀγαθῷ, δ᾽ οὗ τὸ γένος ἡμῶν περιποιῇ᾽ ἱκετεύομεν καὶ παρακαλοῦμεν τὴν σὴν ἀγαθότητα, ἵνα pr γένηται els κατάκριμα τῷ λαῷ cov καὶ ἡμῖν τὸ οἰκονομηθὲν τοῦτο πρὸς σωτηρίαν μυστήριον, ἀλλ᾽ εἰς ἐξάλειψιν ἁμαρτιῶν, eis ἀνανέωσιν ψυχῶν τε καὶ σωμάτων, εἰς εὐαρέστησιν onv' ὅτι εὐλογημένος Θεὸς ὑπάρχεις, καὶ πρέπει σοι ἡ δόξα, τῷ Πατρὶ καὶ τῷ Υἱῷ. Εὐχὴ Τ', τοῦ ἁγίου Βασιλείου. Κύριε ὁ Θεὸς ἡμῶν, ὁ κτίσας ἡμᾶς καὶ (1) Διονυσίου added in a later hand. evrarr. λέγων, still later, in the margin. (2) σου interlined after ἄφατον. (8) καὶ νῦν interlined before ἱκεγεύομεν, LITURGY OF SAINT JAMES. . CODEX ROSSANENSIS. ἐπιζητοῦμεν ἐπὶ πᾶσι βοήθειάν τε καὶ ἀντίληψιν, καὶ τοῦ μονογενοῦς cov Ὑἱοῦ, καὶ τοῦ ζωοποιοῦ καὶ ὁμουσίου Πνεύματος, ^ ላ 9» ያ ላ » ላ aA ^ νυν και αει, και εἰς TOUS aAtwvas TOV, Καὶ ταύτην συνάπτων λέγει, Ὁ @eds, ὁ διὰ πολλὴν καὶ ἄφατον φιλαν- θρωπίαν ἐξαποστείλας τὸν ovoye σον Υἱὸν εἰς τὸν κόσμον, ἵνα τὸ πεπλανημένον ἐπαναστρέψῃ πρόβατον, μὴ ἀποστραφῇς ἡμᾶς τοῦς ἁμαρτωλοὺς ἐγχειροῦντάς σοι τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν ov γὰρ ἐπὶ ταῖς δικαιοσίναις ἡμῶν πεποιθότες ἐσμέν, ἀλλ᾽ ἐπὶ τῷ ἐλέει σον τῷ ἀγαθῷ, δ᾽ οὗ τὸ γένος ἡμῶν περιποιῇ" καὶ νῦν ἱκετεύομεν καὶ παρακαλοῦμεν τὴν σὴν ἀγα- θότητα, ἵνα μὴ γένηται εἰς κατάκριμα τῷ λαῷ σον τὸ οἰκονομηθὲν ἡμῖν τοῦτο πρὸς σωτηρίαν μυστήριον, ἀλλ᾽ εἷς ἐξάλειψιν ἁμαρτιῶν, εἷς ἀνανέωσιν ψυχῶν καὶ ow- μάτων, εἰς εὐαρέστησιν σοῦ τοῦ Θεοῦ καὶ Πατρός. Kai πάλιν συνάπτων ὁ ἱερεὺς λέγει εὐχήν, Κύριε ὃ Θεὸς ἡμῶν, ὃ κτίσας ἡμᾶς καὶ (4) ἡμῖν interlined after οἰκορόμηθεν. (5) In the margin ἄλλως, χάριτι καὶ olxrip- μοῖς. (0) In the margin συνάπτει καὶ ταύτην. (TT b] (1) P.19 LITURGY OF PARIS MANUSCRIPT 2509. θειάν τε καὶ ἀντίληψιν, καὶ τοῦ μονογενοῦς σου Ὑἱοῦ, καὶ τοῦ ἀγαθοῦ καὶ ζωοποιοῦ καὶ ὁμοουσίον Πνεύματος, νῦν καὶ εἰς τοὺς αἰῶνας. Kal ἐπισυνάπτει τὴν εὐχὴν ταύτην. 'O @eds, ὁ διὰ πολλὴν καὶ ἄφατον φι- λανθρωπίαν ἐξαποστείλας τὸν μονογενῇ σου Yioy eis τὸν κόσμον, ἵνα τὸ πεπλα- γημένον ἐπαναστρέψῃ πρόβατον, μὴ ἀπο- στραφῇς ἡμᾶς τοὺς ἁμαρτωλοὺς ἐγχειροῦν- τάς σοι τῇ φοβερᾷ ταύτῃ καὶ ἀναιμάκτῳ θυσίᾳ ov γὰρ ἐπὶ ταῖς δικαιοσύναις ἡμῶν πεποιθότες ἐσμέν, ἀλλ᾽ ἐπὶ τῷ ἐλέει σου τῷ ἀγαθῷ, Bc οὗ τὸ γένος ἡμῶν περιποιῇ" ἱκετεύομεν καὶ παρακαλοῦμεν τὴν σὴν ἀγα- θότητα, ἵνα μὴ γένηται eis κατάκριμα τῷ λαῷ σον τὸ οἰκονομηθὲν ἡμῖν τοῦτο πρὸς σωτηρίαν μυστήριον, ἀλλ᾽ εἰς ἐξάλειψιν ε e , 3 , e 4 ያ atapTtay, εἰς avavéogty Wuxwy καὶ σωμα- των, εἰς εὐαρέστησιν σοῦ τοῦ Θεοῦ καὶ Πατρός, ἐν ἐλέει καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Ὑἱοῦ, keg οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου ?, Πνεύματι, viv καὶ aei, eis τοὺς αἰῶνας. "Erépa εὐχή. Κύριε ὁ Θεός, ὁ κτίσας ἡμᾶς καὶ ἀγαγὼν (1) "In margine inferiori codicis hsc legitur rubrica : ᾿Ἐτέθησαν παρὰ τῷ ayiy Βασιλείῳ rd μέρη ταῦτα εἰς τὴν εὐχὴν τοῦ χερουβικοῦ ἧς ἡ ἀρχή" Οὐδεὶς ἄξιος. Ζήτει κεφαλαίῳ S’.”” Beo p. 78. The parallel passages however are very few. SAINT JAMES. 259 PARIS MANUSCRIPT 476. 4 ላ ላ ^ , ^ ላ ‘kat τὴν παρὰ σοῦ πάντες ἐπιζητοῦμεν ἐπὶ πᾶσι βοήθειάν τε καὶ ἀντίληψιν, καὶ τοῦ μονογενοῦς σον Ὑἱοῦ, καὶ τοῦ ἀγαθοῦ καὶ ζωοποιοῦ καὶ ὁμοουσίου Πνεύματος, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εὐχὴ β΄. Ὁ Θεός, ὁ διὰ πολλὴν καὶ ἄφατον φιλαν- θρωπίαν ἐξαποστείλας τὸν μονογενῆ σου Υἱὸν eis τὸν κόσμον, ἵνα τὸ πεπλανημένον 9 / , a 9 ^ ἐπαναστρέψῃ πρόβατον, μὴ ἀποστραφῇς ἡμᾶς τοὺς ἁμαρτωλοὺς ἐγχειροῦντας προσ- , ላ A] , Q bd ፆ φέρειν σοι τὴν φοβερὰν ταύτην καὶ avai- μακτον θυσίαν" οὐ γὰρ ἐπὶ ταῖς δικαιοσύναις e ^ ἡμῶν πεποιθότες ἐσμέν, ἀλλ᾽ ἐπὶ τῷ ἐλέει . ^ * θῶ δι φ ኣ ኢ 4 e a cov TQ ayaÜo, Ot ov καὶ TO γένος ἡμῶν περιποιῇ" Kat νῦν ἱκετεύομεν καὶ Tapaxa- λοῦμεν τὴν σὴν ἀγαθότητα, ἵνα μὴ γένηται [] ፆ a e A » εἷς κατάκριμα τῷ λαῷ σου τὸ οἰκονομηθὲν en ^ 4 , , ? * ἡμῖν τοῦτο πρὸς σωτηρίαν μνστήριον, αλλ εἰς ἐξάλειψιν ἁμαρτιῶν, καὶ εἰς ἀνανέωσιν ψυχῶν τε καὶ σωμάτων, eis εὐαρέστησιν M ^ ^ M , σὴν TOU Θεοῦ καὶ IIarpos, ᾿Εκφώνησις. Ὅτι φιλάνθρωπος Θεὸς ὑπάρ- χεις, καὶ πρέπει σοι ἡ δόξα, τῷ Πατρὶ καὶ ^ e^ b mn € ^2 , መጫ ኣ ቅ 7 τῷ Υἱῷ καὶ τῷ αγίῳ Πνεύματι, νῦν καὶ at, ኣላ os ላ ቁጫ ^ . ^ . ὃ ፆ καὶ εἷς τοὺς αἰῶνας τῶν αἰωνων᾽ Αμὴν. Kal ἐπισυνάπτει καὶ ταύτην τὴν εὐχὴν Toy μεγάλου Βασιλείου. Κύριε ὁ Θεός, ὁ κτίσας ἡμᾶς καὶ ἀγαγὼν (2) P. omits this line entirely. (8) “In marg. iuf. cod. hsc legitur rubrica: T 'Eréó παρὰ τῷ ἁγίῳ Βασιλείῳ πᾶσα ἡ εὐχὴ αὕτη, ἐν ὀλίγοις δὲ ἀλλάττουσα, ζήτει x. η΄." Bee p. 79. P. omits the title. 33—2 a) e (3) 260 ROTULUS MESSANENSIS. ἀγαγὼν eis τὴν ζωὴν ταύτην, ὁ ὑποδείξας ἡμῖν ὁδοὺς εἰς σωτηρίαν, ὁ χαρισάμενος ἡμῖν οὐρανίων μυστηρίων ἀποκάλυψιν, ὁ θέμενος ἡμᾶς eis τὴν διακονίαν ταύτην ἐν τῇ ὃν- γάμει τοῦ παναγίου σον Πνεύματος" εὐδό- κησον, Δέσποτα, τοῦ γενέσθαι ἡμᾶς διακό- γους τῆς καινῆς cov διαθήκης, λειτουργοὺς τῶν ἀχράντων cov μυστηρίων" καὶ πρόσ- δεξαι ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ cov θυσιαστηρίῳ κατὰ τὸ πλῆθος τοῦ ἐλέους σου, ἵνα ἄξιοι γενώμεθα τοῦ προσφέρειν σοι δῶρά τε καὶ θυσίας ὑπὲρ ἑαυτῶν καὶ τῶν τοῦ λαοῦ σον ἀγνοημάτων' καὶ δὸς ἡμῖν, Κύριε, μετὰ παντὸς φύβου καὶ συνει- δήσεως καθαρᾶς προσκομίσαι σοι τὴν φο- βερὰν ταύτην πνευματικὴν καὶ ἀναίμακτον θυσίαν, ἣν προσδεξάμενος εἰς τὸ ἅγιόν σου καὶ ὑπερουράνιον καὶ νοερὸν θυσιαστήριον, εἰς ὀσμὴν εὐωδίας, ἀντικατάπεμψον ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν τοῦ παναγίου σον Πνεύματος. Ναί ὁ Θεός, ἐπίβλεψον ἐφ᾽ ἡμᾶς, καὶ ἔπιδε ἐπὶ τὴν λογικὴν λατρείαν ἡμῶν ταύτην, καὶ πρόσδεξαι αὐτήν, ὡς προσεδέξω AeA τὰ δῶρα, Νῶε τὰς θυσίας, ᾿Αβραὰμ τὰς ὁλοκαρπώσεις, Μωσέως καὶ ᾿Ααρὼν τὰς ἱερωσύνας, Σαμουὴλ τὰς εἰρη- νικάς, Δαβὶδ τὴν μετάνοιαν, Ζαχαρίον τὸ θυμίαμα' καθὼς προσεδέξω ἐκ χειρὸς τῶν ἁγίων σον ἀποστόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτως πρόσδεξαι καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὰ δώρα ταῦτα ἐν τῇ χρηστότητί σου" καὶ δὸς γενέσθαι τὴν προσφορὰν ἡμῶν εὐπρόσδεκτον, ἡγιασμέ- (1) ἀποκαλύψεις in the margin. (2) τε interlined after ὑπὲρ. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ἀγαγὼν els τὴν ζωὴν ταύτην, ὁ ὑποδείξας ἡμῖν ὁδοὺς eis σωτηρίαν, 6 χαρισάμενος ἡμῖν οὐρανίων μυστηρίων ἀποκαλύψεις" σὺ εἶ ὁ θέμενος ἡμᾶς εἰς τὴν διακονίαν ταύτην ἐν τῇ δυνάμει τοῦ......... παναγίον σου Πνεύματος" εὐδόκησον, Δέσποτα, γενέσθαι ἡμᾶς διακόνους τῆς καινῆς σον διαθήκης, λειτουργοὺς τῶν ἀχράντων σον μυστηρίων' καὶ πρόσδεξαι ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ σον θυσιαστηρίῳ κατὰ τὸ πλῆθος τοῦ ἐλέους σον, ἵνα γενώμεθα ἄξιοι τοῦ προσ- φέρειν σοι δῶρα τε καὶ θυσίας ὑπέρ τε ἑαντῶν καὶ τῶν τοῦ λαοῦ ἀγνοημάτων᾽ καὶ δὸς ἡμῖν, Κύριε, μετὰ παντὸς φόβον καὶ συνειδήσεως καθαρᾶς προσκομίσαι σοι τὴν πνευματικὴν ταύτην καὶ ἀναίμακτον θυσίαν, ἣν προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερου- ράνιον καὶ νοερόν σον θυσιαστήριον, els ὀσμὴν εὐωδίας, ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ παναγίου cov Πνεύματος. Nao ὁ Θεός, ἐπίβλεψον ἐφ᾽ ἡμᾶς, καὶ ἔπιδε ἐπὶ τὴν λογικὴν ταύτην λατρείαν ἡμῶν, καὶ πρόσδεξαι αὐτήν, ὡς προσεδέξω ABA τὰ Supa, Νῶε τὰς θυσίας, ᾿Αβραὰμ τὰς ὅλο- καρπώσεις, Μωσέως καὶ ᾿Ααρὼν τὰς ἱερω- σύνας, Σαμονὴλ ras εἰρηνικάς, Δαβὶδ τὴν μετάνοιαν, Ζαχαρίον τὸ θυμίαμα ὡς προσ- εδέξω ἐκ χειρὸς τῶν ἁγίων σου ἀποστόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτως πρόσ- δεξαι καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὰ προκείμενα δῶρα ταύτα ἐν τῇ χρηστό- Tyr cov’ καὶ δὸς γενέσθαι τὴν προσφορὰν ἡμῶν εὐπρόσδεκτον, ἡγιασμένην ἐν Πνεύ- (8) προκείμενα interlined for δῶρα, (4) An erasure in the M8, C8] a) [18 b] LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. es τὴν ζωὴν ταύτην, ὁ ὑποδείξας ἡμῖν ὁδοὺς εἰς σωτηρίαν, ὃ χαρισάμενος ἡμῖν οὐρα- γίων μυστηρίων ἀποκάλυψιν καὶ θέμενος ἡμᾶς εἰς τὴν διακονίαν ταύτην ἐν τῇ ὃδυ- γάμει τοῦ παναγίου σον Πνεύματος" εὐδό- κῆσον, Δέσποτα, γενέσθαι ἡμᾶς διακόνους τῆς καινῆς σου διαθήκης, λειτουργοὺς τῶν ἀχράντων σον μυστηρίων' καὶ πρόσδεξαι ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ σον θυσια- στηρίῳ κατὰ τὸ πλῆθος τοῦ ἐλέους σου, ἵνα ἄξιοι γενώμεθα τοῦ προσφέρειν σοι δῶρά τε καὶ θυσίας ὑπέρ τε ἑαυτῶν καὶ τῶν τοῦ λαοῦ ἀγνοημάτων' καὶ δὸς ἡμῖν, Κύριε, μετὰ παντὸς φόβον καὶ avwet- δήσεως καθαρᾶς προσκομίσαι σοι τὴν πνευ- ματικὴν ταύτην καὶ ἀναίμακτον θυσίαν, ἣν προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερου- ράνιον καὶ νοερόν σον θυσιαστήριον, εἰς ὁσμὴν εὐωδίας, ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ παναγίον σον Πνεύματος. Ναί, ὁ Θεός, ἐπίβλεψον ἐφ᾽ ἡμᾶς, καὶ Exide ἐπὶ τὴν λογικὴν λατρείαν ἡμῶν ταύτην, καὶ πρόσ- δεξαι αὐτήν, ὡς προσεδέξω “ABA τὰ δώρα, Noe τὰς θυσίας, Μωσέως καὶ 'Aapov τὰς ἱερωσύνας, ΞΣαμονὴλ τὰς εἰρηνικάς, Δαβὶδ τὴν μετάνοιαν, Ζαχαρίον τὸ θυμίαμα ὡς προσεδέξω ἐκ χειρὸς τῶν ἁγίων cov ἀπο- στόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτως πρόσδεξαι καὶ ἐκ χειρῶν ἡμῶν τῶν ἁμαρτωλῶν τὰ προκείμενα δῶρα ταῦτα ἐν τῇ χρηστότητί cov’ καὶ δὸς γενέσθαι τὴν προσφορὰν ἡμῶν εὐπρόσδεκτον, ἡγιασμέ- νην ἐν Ivevpare ἁγίῳ, εἰς ἐξίλασμα τῶν (1) P. adds πνευματικῆς. (2) P. omits ἁγίων, 261 PARIS MANUSCRIPT 476. eis τὴν ζωὴν ταύτην, ὁ ὑποδείξας ἡμῖν ὁδοὺς εἰς σωτηρίαν, ὁ χαρισάμενος ἡμῖν οὐρανίων μυστηρίων ἀποκάλνψιν᾽ σὺ εἶ ὁ θέμενος ἡμᾶς εἰς τὴν διακονίαν ταύτην ἐν τῇ δυνάμει τοῦ παναγίου σου Πνεύματος" εὐδόκησον δή, Δέσποτα, γενέσθαι ἡμᾶς διακόνους τῆς καινῆς σου διαθήκης, λειτουργοὺς τῶν ἀχράντων σου μνστηρίων' καὶ πρόσδεξαι ἡμᾶς προσ- εγγίζοντας τῷ ἁγίῳ σου θυσιαστηρίῳ κατὰ τὸ πλῆθος τοῦ ἐλέους cov, ἵνα ἄξιοι γενώ- μεθα τοῦ προσφέρειν σοι δῶρά τε καὶ θυσίας ὑπέρ τε ἑαντῶν καὶ τῶν τοῦ λαοῦ ἀγνοημάτων' καὶ δὸς ἡμῖν, Κύριε, μετὰ παντὸς φόβου καὶ συνειδήσεως καθαρᾶς προσκομίσαι σοι τὴν πνευματικὴν ταύτην καὶ ἀναίμακτον θυσίαν, ἣν προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερόν σου θυσιαστήριον, εἰς ὀσμὴν εὐωδίας, ἀντι- κατάπεμψον ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν τοῦ παναγίου σον Πνεύματος. Ναί, ὁ Θεός, ἐπίβλεψον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὴν λογικὴν λατρείαν ἡμῶν ταύτην, καὶ πρόσδεξαι αὐτήν, ὡς προσεδέξω Αβελ τὰ δῶρα, # Νῶε τὰς θυσίας, & ᾿Αβραὰμ τὰς ὁλοκαρπώσεις, di Μωυσέως καὶ ᾿Ααρὼν τὰς ἱερωσύνας, «ik Σα- μονὴλ τὰς εἰρηνικάς, # Δαβὶδ τὴν μετά- νοιαν, Ζαχαρίου τὸ θυμίαμα: vk Καὶ εὐθέως βάλλει ὁ ἱερεὺς θυμίαμα εἰς τὸν θυμιατὸν καὶ εὐλογεῖ κατὰ ἀριθμὸν τῶν σταυρῶν. Ὡς προσεδέξω ἐκ χειρὸς τῶν ἁγίων cov ἀποστόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτω πρόσδεξαι καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὰ προκείμενα Supa ταῦτα ἐν τῇ χρηστότητί cov *K καὶ δὸς γενέσθαι τὴν προσφορὰν ἡμῶν εὐπρόσδεκτον, # ἡγιασμέ- γὴν ἐν ΤΙνεύματι ἁγίῳ, eis ἐξίλασμα τῶν Q) e (3) 260 ROTULUS MESSANENSIS. ἀγαγὼν εἰς τὴν ζωὴν ταύτην, ὁ ὑποδείξας ἡμῖν ὁδοὺς els σωτηρίαν, 6 χαρισάμενος ἡμῖν οὐρανίων μυστηρίων ἀποκάλυψιν, ὁ θέμενος ἡμᾶς εἰς τὴν διακονίαν ταύτην ἐν τῇ Bw γάμει τοῦ παναγίου σου Πνεύματος" εὐδό- κησον, Δέσποτα, τοῦ γενέσθαι ἡμᾶς διακό- vous τῆς καινῆς σον διαθήκης, λειτουργοὺς τῶν ἀχράντων σου μυστηρίων' καὶ πρόσ- Sear ἡμᾶς προσεγγίζοντας τῷ ayiy σον θυσιαστηρίῳ κατὰ τὸ πλῆθος τοῦ ἐλέους σου, ἵνα ἄξιοι γενώμεθα τοῦ προσφέρειν σοι δῶρά τε καὶ θυσίας ὑπὲρ ἑαντῶν καὶ τῶν τοῦ λαοῦ σον ἀγνοημάτων' καὶ δὸς ἡμῖν, Κύριε, μετὰ παντὸς dofov καὶ συνει- δήσεως καθαρᾶς προσκομίσαι σοι τὴν φο- βερὰν ταύτην πνευματικὴν καὶ ἀναίμακτον θυσίαν, ἣν προσδεξάμενος εἰς τὸ ἅγιόν σου καὶ ὑπερονράνιον καὶ νοερὸν θυσιαστήριον, εἰς ὀσμὴν εὐωδίας, ἀντικατάπεμψον ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν τοῦ παναγίον oy Πνεύματος. Nai, ὁ Θεός, ἐπίβλεψον ἐφ᾽ ἡμᾶς, καὶ ἔπιδε ἐπὶ τὴν λογικὴν λατρείαν ἡμῶν ταύτην, καὶ πρόσδεξαι αὐτήν, ὡς προσεδέξω " ABeX τὰ δῶρα, Νῶε τὰς θυσίας, ᾿Αβραὰμ τὰς ὁλοκαρπώσεις, Μωσέως καὶ ᾿Ααρὼν τὰς ἱερωσύνας, Σαμουὴλ τὰς εἰρη- vixds, Δαβὶδ τὴν μετάνοιαν, Ζαχαρίον τὸ θυμίαμα' καθὼς προσεδέξω ἐκ χειρὸς τῶν ἁγίων σον ἀποστόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτως πρόσδεξαι καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὰ δώρα ταῦτα ἐν τῇ χρηστότητί σον' καὶ δὸς γενέσθαι τὴν προσφορὰν ἡμῶν εὑπρόσδεκτον, ἡγιασμέ- (1) ἀποκαλύψεις in the margin. (2) τε interlined after ὑπὲρ. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ἀγαγὼν eis τὴν ζωὴν ταύτην, ὁ ὑποδείξας ἡμῖν ὁδοὺς εἰς σωτηρίαν, 6 χαρισάμενος ἡμῖν οὐρανίων μυστηρίων ἀποκαλύψεις" σὺ εἶ ὁ θέμενος ἡμᾶς εἰς τὴν διακονίαν «ταύτην ἐν τῇ δυνάμει ov......... παναγίου σου Πνεύματος" εὐδόκησον, Δέσποτα, γενέσθαι ἡμᾶς διακόνους τῆς καινῆς σου διαθήκης, λειτουργοὺς τῶν ἀχράντων cov μυστηρίων᾽ καὶ πρόσδεξαι ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ cov θυσιαστηρίῳ κατὰ τὸ πλῆθος τοῦ ἐλέους σου, ἵνα γενώμεθα ἄξιοι τοῦ προσ- φέρειν σοι δῶρά τε καὶ θυσίας ὑπέρ τε ἑαυτῶν καὶ τῶν τοῦ λαοῦ ἀγνοημάτων' καὶ δὸς ἡμῖν, Κύριε, μετὰ παντὸς φόβου καὶ συνειδήσεως καθαρᾶς προσκομίσαι σοι τὴν πνευματικὴν ταύτην καὶ ἀναίμακτον θυσίαν, ἣν προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερου- ράνιον καὶ νοερόν σον θυσιαστήριον, εἰς ὀσμὴν εὐωδίας, ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ παναγίον σον νεύματος. Nai, ὁ Θεός, ἐπίβλεψον ἐφ᾽ ἡμᾶς, καὶ ἔπιδε ἐπὶ τὴν λογικὴν ταύτην λατρείαν ἡμῶν, καὶ πρόσδεξαι αὐτήν, ὡς προσεδέξω "A[jeX τὰ δῶρα, Νῶε τὰς θυσίας, ᾿Αβραὰμ τὰς ὅλο- καρπώσεις, Μωσέως καὶ ᾿Ααρὼν tas ἕερω- σύνας, Σαμονὴλ τὰς εἰρηνικάς, Δαβὶδ τὴν μετάνοιαν, Ζαχαρίου τὸ θυμίαμα' ὡς προσ- εδέξω ἐκ χειρὸς τῶν ἁγίων σου ἀποστόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτως πρόσ- δεξαι καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὰ προκείμενα δῶρα ταύτα ἐν τῇ χρηστό- τητί Fou" καὶ δὸς γενέσθαι τὴν προσφορὰν ἡμῶν εὐπρόσδεκτον, ἡγιασμένην ἐν Πνεύ- (8) προκείμενα interlined for δῶρα. (4) An erasure in the MS, 78 E [78 b] 0) LITURGY OF SAINT JAMES. 261 PARIS MANUSCRIPT 2509. εἷς τὴν ζωὴν ταύτην, ὁ ὑποδείξας ἡμῖν ὁδοὺς els σωτηρίαν, ὁ χαρισάμενος ἡμῖν οὖρα- viey μυστηρίων ἀποκάλυψιν καὶ θέμενος ἡμᾶς cis τὴν διακονίαν ταύτην dy τῇ Óv- γάμει τοῦ παναγίον σον Πνεύματος" εὐδό- roy, Δέσποτα, γενέσθαι ἡμᾶς διακόνους τῆς καινῆς σου διαθήκης, λειτουργοὺς τῶν ἀχράντων σον μνστηρίων' καὶ πρόσδεξαι ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ σου θυσια- στηρίῳ κατὰ τὸ πλῆθος τοῦ ἐλέους σου, ἵνα ἄξιοι γενώμεθα τοῦ προσφέρειν σοι δῶρά τε καὶ θυσίας ὑπέρ τε ἑαυτῶν καὶ τῶν τοῦ λαοῦ ἀγνοημάτων' καὶ δὸς ἡμῖν, Κύριε, μετὰ παντὸς φόβου καὶ συνει- δήσεως καθαρᾶς προσκομίσαι σοι τὴν πνευ- ματικὴν ταύτην καὶ ἀναίμακτον θυσίαν, ἣν προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερου- ράνιον καὶ νοερόν σου θυσιαστήριον, eis ὁσμὴν εὐωδίας, ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ παναγίον σον Πνεύματος. Ναί, ὁ Θεός, ἐπίβλεψον ἐφ᾽ ἡμᾶς, καὶ Exide ἐπὶ τὴν λογικὴν λατρείαν ἡμῶν ταύτην, καὶ πρόσ- δεξαι αὐτήν, ὡς προσεδέξω "Αβελ τὰ δῶρα, Νῶε τὰς θυσίας, Μωσέως καὶ ᾿Ααρὼν τὰς ἱερωσύνας, Σαμουὴλ τὰς εἰρηνικάς, Δαβὶὲδ τὴν μετάνοιαν, Ζαχαρίον τὸ θυμίαμα' ὡς προσεδέξω ἐκ χειρὸς τῶν ἁγίων cov ἀπο- στόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτως πρόσδεξαι καὶ ἐκ χειρῶν ἡμῶν τῶν ἁμαρτωλών τὰ προκείμενα δῶρα ταῦτα ἐν τῇ χρηστότητί cou’ καὶ δὸς γενέσθαι τὴν προσφορὰν ἡμῶν εὐπρόσδεκτον, ἡγιασμέ- vyv ἐν Πνεύματι αγίῳ, εἰς ἐξίλασμα τῶν (1) P. adds πνευματικῆς. (2) P. omits ἁγίων, PARIS MANUSCBIPT 476. εἰς τὴν ζωὴν ταύτην, ὁ ὑποδείξας ἡμῖν ὁδοὺς εἷς σωτηρίαν, ὁ χαρισάμενος ἡμῖν οὐρανίων μυστηρίων ἀποκάλνυψιν᾽ σὺ εἶ ὁ θέμενος ἡμᾶς εἰς τὴν διακονίαν ταύτην ἐν τῇ δυνάμει τοῦ παναγίου cov Πνεύματος εὐδόκησον δή, Δέσποτα, γενέσθαι ἡμᾶς διακόνους τῆς καινῆς σον διαθήκης, λειτουργοὺς τῶν ἀχράντων σου μνυστηρίων' καὶ πρόσδεξαι ἡμᾶς προσ- εγγίζοντας τῷ ἁγίῳ σου θυσιαστηρίῳ κατὰ τὸ πλῆθος τοῦ ἐλέους cov, ἵνα ἄξιοι γενώ- μεθα τοῦ προσφέρειν σοι δῶρά τε καὶ θυσίας ὑπέρ τε ἑαντῶν καὶ τῶν τοῦ λαοῦ ἀγνοημάτων' καὶ δὸς ἡμῖν, Κύριε, μετὰ παντὸς φόβου καὶ συνειδήσεως καθαρᾶς προσκομίσαι σοι τὴν πνευματικὴν ταύτην καὶ ἀναίμακτον θυσίαν, ἣν προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερόν σον θυσιαστήριον, eis ὀσμὴν εὐωδίας, ἀντι- κατάπεμψον ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν τοῦ παναγίον σον Πνεύματος. Ναί, ὁ Θεός, ἐπίβλεψον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὴν λογικὴν λατρείαν ἡμῶν ταύτην, καὶ πρόσδεξαι αὐτήν, ὡς προσεδέξω “AB τὰ δῶρα, «k Nae τὰς θυσίας, # ᾿Αβραὰμ τὰς ὁλοκαρπώσεις, v Μωυσέως καὶ ᾿Ααρὼν τὰς ἱερωσύνας, ἧς Σα- μονὴλ τὰς εἰρηνικάς, # Δαβὶδ τὴν μετά- γοιαν͵ Ζαχαρίου τὸ θυμίαμα᾽ tk Καὶ εὐθέως βάλλει ὁ ἱερεὺς θυμίαμα εἰς τὸν θυμιατὸν καὶ εὐλογεῖ κατὰ ἀριθμὸν τῶν σταυρῶν. Ὡς προσεδέξω ἐκ χειρὸς τῶν ἁγίων σου ἀποστόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτω πρόσδεξαι καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὰ προκείμενα δῶρα ταῦτα ἐν τῇ χρηστότητί cov: καὶ δὸς γενέσθαι τὴν προσφορὰν ἡμῶν εὐπρόσδεκτον, 9k ἡγιασμέ. vyv ἐν Πνεύματι ἁγίῳ, % eis ἐξίλασμα τῶν b (δ) (4) (5) 262 ROTULUS MESSANENSIS. γὴν ἐν Πνεύματι ἁγίῳ, eis ἐξίλασμα τῶν ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, καὶ εἰς ἀνάπαυσιν τῶν κεκοι- μημένων ψυχῶν (ya καὶ ἡμεῖς, οἱ ἁμαρτωλοὶ καὶ ἀνάξιοι δοῦλοί σον, καταξιωθέντες ἀδό- Aas λειτουργεῖν τῷ ἁγίῳ σον θυσιαστηρίῳ, λάβωμεν τὸν μισθὸν τῶν πιστῶν καὶ dpovi- μων οἰκονόμων, καὶ εὕρωμεν χάριν καὶ ἔλεος ἐνώπιόν σον ἐν τῇ ἡμέρᾳ τῆς ἀνταποδόσεώς σου, τῆς δικαίας καὶ ἀγαθῆς. Καὶ συνάπτει ταύτην τὴν εὐχήν. Εὐχαριστοῦμέν σοι, Κύριε ὁ Θεὸς ἡμῶν, ὅτι ἔδωκας ἡμῖν παῤῥησίαν εἰς τὴν εἴσοδον τῶν ἁγίων, ἐν τῷ αἵματι Ἰησοῦ, ἣν ἐνε- καίνισας ἡμῖν, ὁδὸν πρόσφατον καὶ ζῶσαν, διὰ τοῦ καταπετάσματος τῆς σαρκὸς τοῦ Χριστοῦ ov" καταξιωθέντες συνεισελθεῖν εἰς τόπον σκηνώματος τῆς δόξης cov, ἔσω τε γενέσθαι τοῦ καταπετάσματος, καὶ τὰ ἅγια τῶν ἁγίων κατοπτεῦσαι, προσπίπτομεν τῇ ἀγαθοότητί cou: Δέσποτα, ἐλέησαι ἡμᾶς, ἐπειδὴ ἔμφοβοί ἐσμεν καὶ ἔντρομοι, μέλ- λοντες παρεστάναι τῷ ἁγίῳ σου θυσιαστη- pie" καί, τὰ περικείμενα τῇ ἱερᾷ ταύτῃ τε- λετῇ συμβολικῶς ἀμφιάσματα τῶν αἰνιγ- μάτων ἀνακαλύψας, τηλαυγῶς ἡμῖν ἀνάδει- ξον, ἀπεριλήπτου φωτὸς πλήρωσον, καὶ καθάρας M ኣ ላ ε ^ 3 ^ καὶ τὰς voepas Tov owes τοῦ M , * ^ ቅ A QA ^ τὴν πτωχείαν ἡμῶν ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἀξίαν ἀπέργασαι (1) πλημμελημάτων in the margin for ἁμαρ. (2) σον interlined after λαοῦ. (3) προ interlined (προκεκοιμημένων). (4) ταπεινοὶ καὶ interlined after ol, (5) ἀμέμπτως interlined for ἀδόλως (?). LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. pave ἁγίῳ eis ἐξίλασμα τῶν ἡμετέρων πληβ- μελημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, καὶ εἷς ἀνάπαυσιν τῶν προκοιμηθέντων ψυχῶν᾽ ἵνα καὶ ἡμεῖς, οἱ ταπεινοὶ καὶ dpap- τωλοὶ καὶ ἀνάξιοι δοῦλοί σον, καταξιωθέντες ἀδόλως λειτουργεῖν τῷ ἁγίῳ σον θυσια- στηρίῳ, λάβωμεν τὸν μισθὸν τῶν πιστῶν καὶ φρονίμων οἱκονόμων, καὶ εὕρωμεν χάριν καὶ ἔλεον ἐν τῇ ἡμέρᾳ τῇ φοβερᾷ τῆς ἀντ- αποδοόσεώς σου, τῆς δικαίας καὶ ἀγαθῆς. Kal πάλιν ἐπισυνάπτει ὁ ἱερεὺς kal λέγει εὐχὴν κλινόμενος τοῦ καταπετάσματος. Εὐχαριστοῦμέν σοι, Κύριε ὁ Θεὸς ἡμῶν, ὅτι ἔδωκας ἡμῖν παῤῥησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, ἣν ἐνε- καίνισας ἡμῖν, ὁδὸν πρόσφατον καὶ ζῶσαν, διὰ τοῦ καταπετάσματος τῆς σαρκὸς αὐτοῦ" καταξιωθέντες οὖν εἰσελθεῖν εἰς τόπον σκη- γώματος δόξης cov, ἔσω τε γενέσθαι τοῦ καταπετάσματος, καὶ τὰ ἅγια τῶν ἁγίων κατοπτεῦσαι, προσπίπτομεν τῇ ἀγαθότητί gou' Δέσποτα, ἐλέησαι ἡμᾶς, ἐπειδὴ ἔμφοβοι καὶ ἔντρομοί ἐσμεν, μέλλοντες παρίστασθαι τῷ ἁγίῳ σου θυσιαστηρίῳ καὶ προσφέρειν σοι τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων' ἐξαπόστει- λον ἐφ᾽ ἡμᾶς, ὁ Θεός, τὴν χάριν σον τὴν ἀγαθήν, καὶ ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα καὶ τὰ πνεύματα, καὶ ἀλλοίωσον e ^ ἡμῶν τὰ φρονήματα πρὸς εὐσέβειαν, tva ἐν (6) This apparently is inserted. In tho margin we have εὐχὴ τοῦ καταπετάσματος. (7) παρίστασθαι in the margin. (8) This deeply interesting phrase will be found below in the other M88. [2] [19 b) T. 20 (1) LITURGY OF SAINT JAHES. PARIS MANUSCRIPT 2509. ἡμετέρων πλημμελημάτων καὶ τῶν TOU λαοῦ ἀγνοημάτων, καὶ εἰς ἀνάπαυσιν τῶν προκε- , ^ @ x @ ^ e κοιμημένων ψυχῶν" ἵνα καὶ ἡμεῖς, οἱ ταπει- vol καὶ ἁμαρτωλοὶ καὶ ἀνάξιοι δοῦλοί σου, καταξιωθέντες ἀδόλως λειτουργεῖν τῷ ἁγίῳ σον θυσιαστηρίῳ, λάβωμεν τὸν μισθὸν τῶν πιστῶν καὶ φρονίμων οἰκονόμων, καὶ εὕρω- , ΙΝ φ ^ € , ^ ^ pev χάριν καὶ ἔλεος ἐν τῇ ἡμέρᾳ τῇ φοβερᾷ τῆς ἀνταποδόσεώς σου, τῆς δικαίας καὶ Lg ^ . ἀγαθῆς. Ἑτέρα εὐχὴ τοῦ καταπετάσματος. Εὐχαριστοῦμέν σοι, Κύριε ὁ Θεὸς ἡμῶν, ὅτι ἔδωκας ἡμῖν παῤῥησίαν εἰς τὴν εἴσ- οδον τῶν ἁγίων σου, ἣν ἐνεκαίνισας ἡμῖν, ὁδὸν πρόσφατον καὶ ζῶσαν, διὰ τοῦ κα- ταπετάσματος τῆς σαρκὸς τοῦ Χριστοῦ gov’ καταξιωθέντες οὖν εἰσελθεῖν εἰς τό- vov σκηνώματος δόξης cov, ἔσω τε γενέ- σθαι τοῦ καταπετάσματος, καὶ τὰ ἅγια τῶν ἁγίων κατοπτεῦσαι, προσπίπτομεν τῇ σῇ ἀγαθότητι: Δέσποτα, ἐλέησαι ἡμᾶς, ἐπειδὴ ἔμφοβοι καὶ ἔντρομοί ἐσμεν, μέλ- λοντες παρεστάναι τῷ ἁγίῳ σον θυσιαστη- ρίῳ καὶ προσφέρειν τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημά- Toy" ἐξαπόστειλον, ὁ Θεός, τὴν χάριν σον τὴν ἀγαθήν, καὶ ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα καὶ τὰ πνεύματα' καὶ ἀλλοίωσον ἡμῶν τὰ φρονήματα πρὸς «vaé- 263 PARIS MANUSCRIPT 476. ἡμετέρων ἁμαρτημάτων καὶ τῶν TOU λαοῦ ἀγνοημάτων, a καὶ εἰς ἀνάπαυσιν τῶν προ- κεκοιμημένων ψυχῶν: ἵνα καὶ ἡμεῖς, ot ταπεινοὶ καὶ ἁμαρτωλοὶ καὶ ἀνάξιοι δοῦλαί cov, καταξιωθέντες ἀδόλως λειτουργεῖν τῷ ἁγίῳ σον θυσιαστηρίῳ, λάβωμεν τὸν μισθὸν τῶν πιστῶν καὶ φρονίμων οἰκονόμων, καὶ εὕρωμεν ἐνώπιόν σον χάριν καὶ ἔλεος ἐν τῇ ἡμέρᾳ τῇ φοβερᾷ τῆς ἀνταποδόσεως σου, τῆς δικαίας καὶ ἀγαθῆς" ᾿Εκφώνησις. Ἔλέει καὶ οἰκτιρμοῖς καὶ φι- λανθρωπίᾳ τοῦ Χριστοῦ σον, τοῦ μονο- γενοῦς cov Yio), μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων, Ὁ λαός. "0 ἱερεύς. 'O λαός. Καὶ τῷ πνεύματί σου. Ὁ διάκονον. λαβῶς" στῶμεν μετὰ φόβον. Ο ἱερεὺς τὴν εὐχὴν τοῦ καταπετάσματος κλινό- ᾿Αμήν. Εἰρήνη πᾶσιν. Στῶμεν καλῶς" στῶμεν εὑ- μενος: εὔχεται. Εὐχαριστοῦμέν σοι, Κύριε ὁ Θεὸς ἡμών, ὅτι ἔδωκας ἡμῖν παῤῥησίαν εἰς τὴν εἴσοδον ^ € » ^ * ^ ^ τῶν ἁγίων, τῷ αἵματι TOU Χριστον cov Ἰησοῦ, ἣν ἐνεκαίνισας ἡμῖν, ὁδὸν πρόσφατον καὶ ζῶσαν, διὰ τοῦ καταπετάσματος τῆς σαρκὸς αὐτοῦ" [Vacat codex.] (1) P. omits érépa. (1) (3) (8) () (5) 504 LITURGY OF SAINT JAMES. ROTULUS MESSANENSIS. τῆς φοβερᾶς ταύτης kai φρικτῆς παραστά- σεως ὅτι ὑπερεύσπλαγχνος καὶ ἐλεήμων Θεὸς ὑπάρχεις, καὶ coi τὴν δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπομεν. Εἴτα ὁ διάκονος. Καὶ ὑπὲρ τῶν προκειμένων, ἁγίων, ἐν- δόξων, ἐπουρανίων, θείων δώρων, καὶ σωτη- ρίας τοῦ παρεστῶτος καὶ προσφέροντος τοῦ A’. ἡμῶν ἱκετεύσωμεν.᾽ Ὁ λαός. Κύριε, ἐλέησον. Ὁ ἱερεὺς ἐκφώνως. 'EAée καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ σου [Υἱοῦ], μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασ- μένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωο- ποιῷ σον Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τούς. Εἰρήνη πᾶσιν. Στῶμεν καλῶς" στῶμεν εὐλαβῶς" στώ- μεν μετὰ φόβου Θεοῦ καὶ κατανύξεως" πρόσχωμεν τῇ ἁγίᾳ ἀναφορᾷ, ἐν εἰρήνῃ τῷ Θεῷ προσφέρειν. λαός. EAXeos, ᾿Αγαθὲ καὶ φιλάνθρωπε Δέσποτα, Κύριε ὃ Θεὸς ἡμῶν, ὁ διὰ τῆς παρουσίας τοῦ μονογενοῦς σον YioU καὶ τῆς ἐλλάμψεως τοῦ παναγίου σου Πνεύματος καταξιώσας με τὸν ἁμαρτωλὸν καὶ ἀχρεῖον σου δοῦλον παρεστάναι τῷ ἁγίῳ aov θυσιαστηρίῳ, καὶ προσφέρειν, καὶ λειτουργεῖν τοῖς καινοῖς καὶ ἀχράντοις τῆς διαθήκης σου μυστηρίοις, (1) ἀῤῥήτων, φοβερῶν, φρικτῶν, ἀθανάτων, ζωο- ποιῶν, θείων added in the margin after θείων. (2) καὶ ἀντιλήψεως interlined after σωτηρ. (8) τιμίου πατρὸς ἡμῶν καὶ ἀρχιερέως, τοῦ προσ- evxopévov, Κύριον τὸν Θεὸν [ἱκετεύσωμεν] inter- posed after A., partly on an erasure. (4) ὁ ἀρχιδιάκονος in the margin. (5) Here in margin: καὶ ὁ ἱερεὺς εὔχεται. CODEX ROSSANENSIS. καθαρῷ τῷ συνειδότι προσφέρωμέν σοι ἔλεον, εἰρήνην, θυσίαν αἰνέσεως" ᾿Εκφώνω:. Ἔλέει καὶ οἰκτιρμοῖς καὶ φιλ- ανθρωπίᾳ τοῦ μονογενοῦς σον Yio), μεθ᾽ οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καί. Ὁ ἱερεύς. — Elpyjvy πᾶσιν. Ὁ διάκονος. Στῶμεν καλῶς" στῶμεν ew λαβῶς" στῶμεν μετὰ φόβου Θεοῦ καὶ κατο- γύξεως᾽ πρόσχωμεν τῇ ayia ἀναφορᾷ, ἐν εἰρήνῃ τῷ Θεῷ προσφέρειν, | Ὁ λαός. EAeoy εἰρήνης, θυσίαν alvé- σεως. Καὶ ὅταν λέγει ὁ διάκονος τοῦτο, λέγει ὁ ἱερεύς. Καὶ τὰ περικείμενα τῇ ἱερᾷ ταύτῃ τελετῇ συμβολικῶς ἀμφιέσματα τῶν αἰνιγμάτων ἀνακαλύψας, τηλαυγῶς ἡμῖν ἀνάδειξον, καὶ τὰς νοερὰς ἡμῶν ὄψεις τοῦ ἀπεριλήπτου σον φωτὸς ἀποπλήρωσον, καὶ καθάρας τὴν ἄλλη εὐχή. AYee, ὕψιστε, φοβερέ, καὶ ἐν ἁγίοις ἀναπαυόμενε, Κύριε, αὐτὸς ἁγίασον ἡμᾶς καὶ ἀξίους ποίησον ἡμᾶς τῆς ἁγίας θυσίας ταύτης, καὶ προσά- γαγε ἡμᾶς τῷ ἁγίῳ σον θυσιαστηρίῳ μετὰ πάσης συνειδήσεως ἀγαθῆς, σοὶ τὰ σὰ προσφέρειν, δῶρα, δόματα, καρπώματα, els ὀσμὴν εὐωδίας, ἐνώπιον τῆς ἁγίας δόξης σου, διὰ παντός, ἐν Χριστῷ ᾿Ιησοῦ, τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ σοὶ δόξα. [80] LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. βειαν, ἵνα dy καθαρῷ συνειδότι προσφέρω- μέν σοι ἔλαιον εἰρήνης, θυσίαν αἰνέσεως" ᾿Εχφώνησιι, — 'EAéet καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Ὑἱοῦ, keg οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύματι, νῦν καὶ ἀεί. Ὁ λαός. ᾿Αμήν. 'O ἱερεύς. Ἑϊρήνη πᾶσιν. 'O ἀρχιδιάκονος. τῶμεν καλῶς" στῶμεν εὐλαβῶς" στῶμεν μετὰ φόβον Θεοῦ καὶ κατανύξεως" πρόσχωμεν τῇ ἁγίᾳ ἀναφορᾷ, [ἐν εἰρήνῃ τῷ Θεῷ προσφέρειν Ὁ Aaós. Ἔλαιον εἰρήνης, θυσίαν αἰνέ- σεως. Εἴτα ὁ ἱερεὺς ἐπιφέρει τὴν εὐχὴν ταίτην. Καὶ τὰ περικείμενα τῇ ἱερᾷ ταύτῃ τε- λετῇ συμβολικῶς ἀμφιάσματα τῶν aivey- μάτων ἀνακαλύψας, τηλαυγῶς ἡμῖν dyd- δειξον, καὶ τὰς νοερὰς ἡμῶν ὄψεις τοῦ ἀπεριλήπτου φωτὸς πλήρωσον, καὶ καθάρας (1) In marg. sup. cod. heo legitur rubrica ᾿Ετέθησαν παρὰ τῷ ἁγίῳ Βασιλείῳ αἱ ἐκφωνήσεις αὗται καὶ αἱ ἀποκρίσεις. Ζήτει x. 0, (pp. 127, 265 PABIS MANUSCRIPT 476. [Vacat codez.] oe epoofmrrov σου φωτὸς ἀποπλήρωσον, kal καθάρας τὴν πτωχείαν ἡμῶν ἀπὸ παντὸς μολυσμοῦ σαρ- κός τε καὶ πνεύματος, ἀξίαν ἀπέργασαι τῆς φοβερᾶς ταύτης καὶ φρικτῆς παραστάσεως" ὅτι ὑπερεύσπλαγχνος καὶ ἐλεήμων Θεὸς ὑπάρχεις, καὶ σοὶ τὴν δόξαν καὶ τὴν εὖχα- ριστίαν ἀναπέμπομεν, σὺν τῷ μονογενεῖ σον Υἱῷ καὶ τῷ παναγίῳ σου Πνεύματι, νῦν καὶ ἀεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εὐχὴ ἄλλη ἥτις συνάπτεται ταύτῃ. ᾿Αγαθὲ καὶ φιλάνθρωπε Κύριε, ὁ Θεὸς ἡμῶν, ὁ διὰ τῆς παρουσίας τοῦ μονογενοῦς σον Ὑϊοῦ καὶ τῆς ἐλπίδος καὶ ἐλλάμψεως τοῦ παναγίου Ylveóparos καταξιώσας με τὸν ἁμαρτωλὸν καὶ ἀνάξιον δοῦλόν σον παρεστάναι τῷ ἁγίῳ σον θυσιαστηρίῳ καὶ προσφέρειν καὶ λειτουργεῖν τοῖς καινοῖς καὶ ἀχράντοις τῆς διαθήκης σον μνστηρίοις, 169 ἢ P, has ὁ διάκονος. 94 6) 206 ROTULUS MESSANENSIS. ποίησον per ἐμοῦ σημεῖον els ἀγαθόν, καὶ ἀξίωσόν με ἐν καθαρῷ συνειδότι λατρεύειν σοι πάσας τὰς ἡμέρας τῆς ζωῆς μον. ᾿Εκφώνω:. Πατρός, καὶ ἢ χάρις τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ κοινωνία καὶ 7 δωρεὰ τοῦ παναγίον Ilvev- e 9, H ἀγάπη τοῦ Θεοῦ καὶ ματος εἴη μετὰ πάντων ὑμῶν. Ὁ ἱερεύς. "Avo σχῶμεν τὸν γοῦν καὶ τὰς καρδίας. Εὐχαριστήσωμεν τῷ Κυρίῳ. Ὁ λαός. Αξιον καὶ δίκαιον. Kal ὁ ἱερεὺς τὴν εὐχήν. Ὡς ἀληθῶς ἀξιόν ἐστιν καὶ δίκαιον, mpe- vov τε καὶ ἐποφειλόμενον, σὲ αἰνεῖν, σὲ ὑμνεῖν, σὲ εὐλογεῖν, σὲ προσκυνεῖν, σὲ δοξολογεῖν, σοὶ εὐχαριστεῖν, τῷ πάσης κτίσεως ὁρατῆς τε καὶ ἀοράτου δημιουργῷ, τῷ θησαυρῷ τῶν αἰωνίων ἀγαθῶν, τῇ πηγῇ (1) Theodoret (Letter 146, **Joann. CBoono- mo”) states of the greeting of S. Paul (2 Cor. xiii. 15) τοῦτο πάσαις ταῖς ἐκκλησίαις τῆς μυστι-. κῆς ἐστι λειτουργίας προοίμιον, with especial re- ference to the position οὗ the Saviour’s Name in the greeting. It will be observed that the order of Names is altered here. (2) These were the words used in the time of Chrysostom. See his ninth Homily, De Poni- tentia, tom. xr. p. 849 (M. 11. 845): Ti ποιεῖς, LITURGY OF SAINT JAMES. CODEX RBROBSSANENRSIS. πτωχείαν ἡμῶν ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἀξίαν ἀπέργασαι τῆς φοβερᾶς ταύτης καὶ φρικτῆς παραστάσεως" ὅτι ὑπερεύσπλαγχνος καὶ ἐλεήμων Θεὸς ὑπάρχεις, καὶ σοὶ τὴν δόξαν καὶ τὴν εὐχα- ριστίαν ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τούς. - Ὁ ἱερεὺς ἐκφώνως. Ἢ ἀγάπη τοῦ Θεοῦ καὶ Πατρός, καὶ ἡ χάρις τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, καὶ καὶ κοινωνία καὶ ἡ δωρεὰ τοῦ παναγίον Πνεύματος εἴη μετὰ πάντων ὑμῶν. Ὁ λαός. Καὶ μετὰ τοῦ πνεύματός σου. 'O ἱερεύς. τὰς καρδίας. Ὁ λαός. Ἔχωμεν πρὸς τὸν Κύριον. Ὁ ἱερεύς. ἙΕὐχαριστήσωμεν τῷ Κυρίῳ. 'O λαός. ΓΑξιον καὶ δίκαιον. Ὃ ἱερεὺς κλινόμενος ἐπεύχεται, Ὡς ἀληθῶς ἀξιόν ἐστιν καὶ δίκαιον, πρέ- πον τε καὶ ὀφειλόμενον, σὲ αἰνεῖν, σὲ ὑμνεῖν, σὲ εὐλογεῖν, σὲ προσκυνεῖν, σὲ δοξολογεῖν, σοὶ εὐχαριστεῖν, τῷ πάσης κτίσεως ὁρατῆς τε καὶ ἀοράτου δημιουργῷ, τῷ θησαυρῷ τῶν αἰωνίων ἀγαθῶν, τῇ πηγῇ τῆς ζωῆς καὶ τῆς » ^ ላ ^ M Aya σχώμεν TOV γοῦν καὶ ἄνθρωπε; οὐχ ὑπέσχον τῷ ἱερεῖ εἰπόντι, “Aves σχῶμεν ἡμῶν τὸν νοῦν καὶ τὰς καρδίας, καὶ εἶπας, Ἔχομεν πρὸς τὸν Κύριον ; Οὐ φοβῇ, οὐκ ἐρυθριᾷς κατ᾽ αὐτὴν τὴν φοβερὰν ὥραν ψεύστης εὑρισκό- eros ; —This is the only Liturgy in which these words occur. (8) Or τὴν καρδίαν. (4) ὁ ἱερεὺς in the margin. (5) κλίνας λέγει in the margin. (80 b] fl) (3) 268 ROTULUS MESSANENSIS. τῆς ζωῆς καὶ τῆς ἀθανασίας, τῷ πάντων Θεῷ καὶ Δεσπότῃ" ὃν ὑμνοῦσιν οἱ οὐρανοὶ τῶν οὐρανῶν, καὶ πᾶσαι al δυνάμεις αὐτῶν" ἥλιος καὶ σελήνη, καὶ πᾶς ὁ τῶν ἄστρων χορός: γῆ, θάλασσα, καὶ πάντα τὰ ἐν αὑτοῖς’ Ἱερουσαλὴμ ἢ ἐπουράνιος, πανή- γυρις ἐκλεκτῶν, ἐκκλησία πρωτοτόκων ἀπο- γεγραμμένων ἐν τοῖς οὐρανοῖς" πνεύματα δικαίων καὶ προφητῶν' ψυχαὶ μαρτύρων καὶ ἀποστόλων' ἄγγελοι, ἀρχάγγελοι, θρό- vot, κυριότητες, ἀρχαὶ καὶ ἐξουσίαι, δυνά- ats φοβεραί" τὰ πολνόμματα χερουβὶμ καὶ τὰ ἑξαπτέρνγα σεραφίμ, ἃ ταῖς μὲν δυσὶ πτέρνξι κατακαλύπτει τὰ πρόσωπα ἑαυτῶν, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶν ἱπτάμενα κέκραγεν ἕτερον πρὸς τὸ ἕτερον ἀκαταπαύστοις χείλεσιν, ἀσιγήτοις θεολογίαις, ᾿Εκφώνησις. Τὸν ἐπινίκιον ὕμνον τῆς μεγα- λοπρεποῦς σον δόξης λαμπρᾷ τῇ φωνῇ ἄδοντα, βοῶντα, δοξολογοῦντα, κεκραγότα, καὶ λέγοντα, "0 λαός. Αγιος, ἅγιος, &rioc. Ὁ ἱερεὺς σφραγίζων τὰ δῶρα Y λέγει, (1) τε interlined after ἥλιον. (2) re interlined after ἀρχαί. (8) στόμασιν in the margin (for xe(Aecc). (4) In the margin, much abbreviated, may be discerned ihe following: Κύριος σαβαώθ, πλήρης ὁ οὐρανὸς kal ἡ γῇ τῆς δόξης σον. ‘ana ἐν τοῖς ὑψίστοιξ' εὐλογημένος ὁ ἔλθὼν καὶ épxó- LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ἀθανασίας, τῷ πάντων Θεῷ καὶ Δεσπότῃ" Sv ὑμνοῦσιν oi οὐρανοὶ καὶ ot οὐρανοὶ τῶν οὐρα- νῶν, καὶ πᾶσαι ai δυνάμεις αὐτῶν᾽ ἥλιός τε καὶ σελήνη, καὶ πᾶς ὁ τῶν ἄστρων χορός" γῇ, θάλασσα, καὶ πάντα τὰ ἐν αὐτοῖς" le ρουσαλὴμ. ἡ ἐπουράνιος, πανήγυρις ἐκλεκτῶν, ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς" πνεύματα δικαίων καὶ προφητῶν" ψυχαὶ μαρτύρων καὶ ἀποστόλων" ἄγγελοι, ἀρχάγγελοι, θρόνοι, κυριότητες, ἀρχαί τε καὶ ἐξουσίαι, καὶ δυνάμεις poBepai* xepov- Bip τὰ πολυόμματα καὶ τὰ ἑἐξαπτέρυγα σεραφίμ, ἃ ταῖς μὲν δυσὶ πτέρυξι κατα- καλύπτει τὰ πρόσωπα ἑαντῶν, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶν ἱπτάμενα κέκραγεν ἕτερον πρὸς τὸ ἕτερον ἀκαταπαύστοις στό- μασιν, ἀσιγήτοις θεολογίαις, ᾿Εκφώνως. Τὸν ἐπινίκιον ὕμνον τῆς μεγα- λοπρεποῦς σου δόξης λαμπρᾷ τῇ φωνῇ ἄδοντα, βοῶντα, δοξολογοῦντα, κεκραγότα, καὶ λέγοντα, 'O λαός. “Arioc, ἅγιος, ἅγιος, Κύριος caBawe’ πλήρης ὁ OYPANOC kal ἢ γῆ τῆς AdZHC coy' WCANNA ἐν τοῖς ὑψίο- τοιο. εὐλογηλένος ὁ ἐλθὼν Kal ἐρχό- μενος ἐν GNGMAT! Κγρίογ᾽ @cannd ἐν τοῖς ὑψίοτοιο. Καὶ ὁ ἱερεὺς ἱστάμενος σφραγίζει τὰ δώρα, λέγων καθ᾽ ἑαυτόν, ; μενος ἐν ὀνόματι Κυρίον' ὡσαννὰ ἐν τοῖς ὑψίστοις. Chrysostom frequently refers to this; some- times as τὸ μυστικὸν μέλος : sometimes as ὁ πανάγιος ὕμνος : sometimes as the τρισάγιος ὕμ- »os. The knowledge of it as a whole was con- fined to the faithful. (5) καθ᾽ ἑαυτὸν ἱστάμενος in the margin. (81) 1) 88 BR SR (5) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. τῆς ζωῆς καὶ τῆς ἀθανασίας, τῷ πάντων Θεῷ καὶ Δεσπότῃ" ὃν ὑμνοῦσιν οἱ οὐρανοὶ καὶ οὐρανοὶ τῶν οὐρανῶν, καὶ πᾶσα ἡ δύνα- pas αὐτῶν᾽ ἥλιός τε καὶ σελήνη, καὶ πᾶς ὁ τῶν ἄστρων χορός" γῆ, θάλασσα, καὶ πάντα τὰ ἐν αὑτοῖς" Ἱερουσαλὴμ ἢ ἐπουράνιος πα- γήγυρις, ἐκκλησία πρωτοτόκων ἀπογεγραμ- μένων ἐν τοῖς οὐρανοῖς πνεύματα δικαίων καὶ προφητῶν ψυχαὶ μαρτύρων καὶ ἀπο- στόλων᾽ ἄγγελοι, ἀρχάγγελοι, θρόνοι, κυριό- tyres, ἀρχαΐ τε καὶ ἐξουσίαι, καὶ δυνάμεις doflepaí* χερουβὶμ τὰ πολνόμματα καὶ τὰ ἐξαπτέρυγα σεραφίμ, ὦ ταῖς μὲν δυσὶ πτέ- ρυξι κατακαλύπτει τὰ πρόσωπα ἑαντῶν, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶν ἱπτάμενα κέκραγεν ἕτερος πρὸς τὸν ἕτερον ἀκατα- παύστοις στόμασιν, ἀσιγήτοις δοξολο- γίαις, ᾿Εκφώνησι.. Tov ἐπινίκιον ὕμνον τῆς με- γαλοπρεποῦς σου δόξης λαμπρᾷ τῇ φωνῇ ἄδοντα, βοῶντα, δοξολογοῦντα, κεκραγότα, καὶ λέγοντα, Ὁ λαός. ἽΑγιος, ἅγιος, ἅγιος, Κύριε caBawe’ πλήρης ὁ οὐρὰνὸς kal ἡ Γῆ τῆς λόξηο coy: wcannd ἐν τοῖο ὑψίοτοιο. εὐλογηλένος ὁ ἐρχόμενος ἐν ὀνόματι Kypfoy- ὡςὰννὰ ἐν τοῖς YyicToic. Ὁ ἱερεὺς σφραγίζων τὰ δῶρα λέγει, (1) P. omits οὐρανοὶ καί. (2) P. καὶ τὰ χερουβὶμ πολυόμματα. (8) P. ἕτερον πρὸς ἕτερον. (4) In marg. inf. cod. hsc legitur rubrica: ᾿Ετέθησαν παρὰ τῷ ἁγίῳ Βασιλείῳ ἡ ἐκφώνησις 269 PARIS MANUSCRIPT 470. καὶ τῷ πάντων Θεῷ καὶ Δεσπότῃ" ὃν ὑμ- νοῦσιν oi οὐρανοὶ καὶ ol οὐρανοὶ τῶν oipa- νῶν, καὶ πᾶσαι al δυνάμεις αὐτῶν’ ἥλιός τε καὶ σελήνη, καὶ πᾶς 0 τῶν ἀστέρων χο- pos’ [y] θάλασσα, καὶ πάντα τὰ ἐν αὐτοῖς" ἹΙερουσαλὴμ ἡ ἐπουράνιος, πανήγυρις ἐκλεκ- τῶν, ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς πνεύματα δικαίων καὶ προφη- τῶν ψυχαὶ μαρτύρων καὶ ἀποστόλων' dy- γελοι, ἀρχάγγελοι, θρόνοι, κυριότητες, ἀρ- Xai τε καὶ ἐξουσίαι καὶ δυνάμεις φοβεραί" χερουβὶμ τὰ πολνόμματα καὶ τὰ éfarrépvya σεραφίμ, ἃ ταῖς μὲν δυσὶ πτέρυξι κατα- καλύπτει τὰ πρόσωπα ἑαυτῶν, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶν ἱπτάμενα, καὶ στόμασιν κέκραγεν ἕτερον πρὸς ἕτερον ἀκα- ταπαύστοις καὶ ἀσιγήτοις θεολογίαις, ᾿Εκφώνησι. Toy ἐπινίκιον ὕμνον τῆς μεγαλοπρεποῦς σου δόξης λαμπρᾷ τῇ φωνῇ ἄδοντα, βοῶντα, δοξολογοῦντα, κεκραγότα, καὶ λέγοντα, Ὁ λαός. “Arioc, ἅγιος, ἅγιος, Κύριος caBawe. Kal ὁ ἱερεὺς ἱστάμενος καθ΄ ἑαντὸν σφραγίζει τὰ δῶρα, λέγων ἡσνυχῶς, αὕτη καὶ ἡ ἀπόκρισις, ζήτει x. ιβ΄. [p. 80.] (5) In marg. sup. cod. hee legitur rubrica: ᾿Ετέθη παρὰ τῷ ἁγίῳ Βασιλείῳ ἡ εὐχὴ αὕτη συντο- μωτέρα, ζήτει κ᾿ «γ΄. [p. 80.] 210 ROTULUS MESSANENSIS. Ἅγιος εἶ, βασιλεῦ τῶν αἰώνων, καὶ πά- σης ἁγιωσύνης Κύριος καὶ δωτήρ᾽ ἅγιος καὶ ὁ μονογενής σου Yids, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, δι’ οὗ τὰ πάντα ἐποίησας" ἅγιον δὲ καὶ τὸ Πνεῦμά cov τὸ πανάγιον, τὸ ἐρευνῶν τὰ πάντα, καὶ τὰ βάθη σοῦ, τοῦ Θεοῦ καὶ Πατρός. Kal κλίνει λέγων, Ἅγιος εἶ, παντοκράτωρ, παντοδύναμε, ἀγαθέ, φοβερέ, εὔσπλαγχνε, ὁ συμπαθὴς μάλιστα περὶ τὸ πλάσμα τὸ cov’ ὁ ποιήσας ἀπὸ γῆς ἄνθρωπον κατ᾽ εἰκόνα σὴν καὶ ὁμοίωσιν, καὶ χαρισάμενος αὐτῷ τὴν τοῦ παραδείσον ἀπόλανσιν' παραβάντα δὲ τὴν ἐντολήν σου καὶ ἐκπεσόντα, τοῦτον οὐ παρεῖδες, οὐδὲ ἐγκατέλειπες, ἀγαθέ, ἀλλ ἐπαίδευσας αὐτὸν ὡς εὔσπλαγχνος Πατήρ᾽ ἐκάλεσας αὐτὸν διὰ νόμον, ἐπαιδαγώγησας αὐτὸν διὰ τῶν προφητῶν, ὕστερον δὲ αὐτὸν τὸν μονογενῆ σον Yiov, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν, ἐξαπέστειλας εἷς τὸν κόσ- μον, ἵνα τὴν σὴν ἀνανεώσῃ καὶ ἀνεγείρῃ εἰκόνα' Os κατελθὼν ἐκ τῶν οὐρανῶν, καὶ σαρκωθεὶς ἐκ Πνεύματος ἁγίου καὶ Μαρίας τῆς ἁγίας παρθένου καὶ ὄντως θεοτόκου, συναναστραφείς τε ἡμῖν τοῖς ἀνθρώποις, πάντα φκονόμησε πρὸς σωτηρίαν τοῦ γένους (1) Crosses have been added as in Paris Bupp. 476. (2) αὐτὸς ἐλθὼν in the margin (after ἵνα). (a) It would appear from the following pas- sage that the address in the time of Chrysos- tom contained & similar thanksgiving for God's love to fallen man. Hom. xxiv. on 1 Cor. tom. x. 212: Evdoylay ὅταν εἴπω, πάντα ἀναπτύσσω LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Ἅγιος εἶ, βασιλεῦ τῶν αἰώνων, καὶ πάσης ἁγιωσύνης Κύριος καὶ δοτήρ᾽ Ἅγιος καὶ ὁ μονογενής σον Yiós, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, δ᾽ οὗ τὰ πάντα ἐποίησας" Ἅγιον δὲ καὶ τὸ Πνεῦμά σου τὸ πανά- γιον, τὸ ἐραυνῶν τὰ πάντα, καὶ τὰ βάθη σοῦ, τοῦ Θεοῦ καὶ Πατρός. Kal κλίνων λέγει, Ἅγιος εἶ, παντοκράτωρ, παντοδύναμε, φοβερέ, ἀγαθέ, εὔσπλαγχνε, ὁ συμπαθὴς μάλιστα περὶ τὸ πλάσμα τὸ Gov’ 0 ποιήσας ἀπὸ γῆς ἄνθρωπον xar εἰκόνα σὴν καὶ ὁμοίωσιν, καὶ χαρισάμενος αὐτῷ τὴν τοῦ παραδείσον ἀπόλανσιν' παραβάντα δὲ τὴν ἐντολήν σον καὶ ἐκπεσόντα, τοῦτον οὗ παρεῖδες, οὐδὲ ἐγκατέλιπες, ἀγαθέ, ἀλλ᾽ ἐπαί- δευσας αὐτὸν ὡς εὔσπλαγχνος Πατήρ᾽ éxa- A«cas αὐτὸν διὰ νόμου, ἐπαιδαγώγησας αὑτὸν διὰ τῶν προφητῶν, ὕστερον δὲ αὐτὸν τὸν μονογενῆ σου Yioy, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν, ἐξαποστείλας εἷς τὸν κόσ- μον, ἵνα αὐτὸς ἐλθὼν τὴν σὴν ἀνανεώσῃ καὶ ἀνεγείρῃ εἰκόνα" ὃς κατελθὼν ἐκ τῶν οὐρανῶν, καὶ σαρκωθεὶς ἐκ Πνεύματος ἁγίου καὶ Μαρίας τῆς ἁγίας ἀειπαρθέίνον καὶ θεο- τόκον, συναναστραφείς τε τοῖς ἀνθρώποις, πάντα φκονόμησε πρὸς σωτηρίαν τοῦ γένους τὸν τῆς εὐεργεσίας τοῦ Θεοῦ θησανρόν, καὶ τῶν μεγάλων ἐκείνων ἀναμιμνήσκω δωρεῶν. Καὶ γὰρ καὶ ἡμεῖς ἐπιλέγοντες τῷ ποτηρίῳ τὰς ἀφάτους εὐεργεσίας τοῦ Θεοῦ, καὶ ὅσων ἀπολελαύκαμεν, οὕτως αὐτὸ προσάγομεν καὶ κοινωνοῦμεν, εὐχαρισ- τοῦντες ὅτι τῆς πλάνης ἀπήλλαξε τὸ τῶν ἀνθρώπων yévos’ ὅτι μακρὰν ὄντας ἐγγὺς ἐποίησεν' ὅτι ἐλ- πίδα μὴ ἔχοντας καὶ ἀθέους ἐν τῷ κόσμῳ ἀδελφοὺς (81 b) [η oo 09 bs LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Ἅγιος εἶ, βασιλεῦ τῶν αἰώνων καὶ πά- σης ἁγιωσύνης Κύριος καὶ δοτήρ. "Ayws καὶ o μονογενής σον Yiós, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, 9c οὗ τὰ πάντα ἐποίησας. Ἅγιον δὲ καὶ τὸ Πνεῦμά σον τὸ πανάγιον, τὸ ἐρευνῶν τὰ πάντα, καὶ τὰ βάθη σοῦ τοῦ Θεοῦ. ἽΛγιος εἶ, παντοκράτωρ, παντοδύναμε, ἀγαθέ, φοβερέ, εὔσπλαγχνε, ὁ συμπαθὴς μάλιστα περὶ τὸ πλάσμα τὸ Gov’ 0 ποιήσας ἀπὸ yis ἄνθρωπον kar εἰκόνα σὴν καὶ ὁμοίωσιν’ ὁ χαρισάμενος αὐτῷ τὴν τοῦ παραδείσου ἀπόλαυσιν' παραβάντα δὲ τὴν ἐντολήν σον καὶ ἐκπεσόντα, τοῦτον οὐ παρεῖδες, οὐδὲ ἐγκατέλιπες, ἀγαθέ, ἀλλ᾽ ἐπαίδευσας αὑτὸν ὡς εὔσπλαγχνος Πατήρ' ἐκάλεσας αὐτὸν διὰ νόμου, ἐπαιδαγώγησας αὐτὸν διὰ τῶν προφητῶν, ὕστερον δὲ αὐτὸν τὸν μονογενῆ σον Ὑἱόν, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν, ἐξαποστείλας εἰς τὸν κόσ- μον, ἵνα ἐλθὼν τὴν σὴν ἀνανεώσῃ καὶ ave- γείρῃ εἰκόνα" ὃς κατελθὼν ἐκ τῶν οὐρανῶν καὶ σαρκωθεὶς ἐκ Πνεύματος ἁγίου καὶ Ma- ρίας τῆς παρθένου καὶ θεοτόκου, συνανα- στραφείς τε τοῖς ἀνθρώποις, πάντα φκονόμη- σε pos σωτηρίαν τοῦ γένους ἡμῶν. Μέλλων ἑαντοῦ κατεσκεύασε kal συγκληρονόμου:. Ὑπὲρ τούτων καὶ τῶν τοιούτων ἁπάντων εὐχαριστοῦντες οὕτω πρόσιμεν. Εὐλογία is the blessing of the eucharistic elements, (1) P. Πνεῦμά σου τὸ ἅγιον. 271 PARIS MANUSCRIPT 476. Ἅγιος εἶ, βασιλεῦ τῶν αἰώνων καὶ πάσης ἁγιωσύνης Κύριος καὶ δοτήρ. v Aytos καὶ ὁ μονογενής cov Yiós, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, 0c οὗ τὰ πάντα ἐποίησας. hh" Aytov δὲ καὶ τὸ Πνεῦμά σου τὸ πανάγιον, τὸ ἐρευνῶν τὰ πάντα, καὶ τὰ βάθη σοῦ τοῦ Θεοῦ καὶ Ylarpos. # Καὶ κλίνων ὁ ἱερεὺς λέγει τὴν εὐχήν, Ἅγιος εἶ καὶ παντοκράτωρ καὶ παντοδύ- γαμος, φοβερός, ἀγαθός, εὔσπλαγχνος, ἐλεή- μὼν καὶ ὁ συμπαθὴς μάλιστα περὶ TO πλάσμα τὸ σόν' ὁ ποιήσας ἀπὸ γῆς τὸν ἄνθρωπον xar εἰκόνα σὴν καὶ ὁμοίωσιν, καὶ χαρισάμενος αὐτῷ τὴν τοῦ παραδείσου ἀπόλαυσιν' παραβάντα δὲ τὴν ἐντολήν σου καὶ ἐκπεσόντα, τοῦτον οὐ παρεῖδες, οὐδὲ ἐγ- κατέλιπες, ἀγαθέ, ἀλλ᾽ ἐπαίδευσας αὐτὸν ὡς εὔσπλαγχνος Πατήρ' ἐκάλεσας αὐτὸν διὰ νόμου, ἐπαιδαγώγησας αὐτὸν διὰ τῶν προφητῶν, ὕστερον δὲ αὐτὸν τὸν μονογενῆ cov Yioy, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν, ἐξαπέστειλας εἷς τὸν κόσμον, ἵνα αὐτὸς ἑλθὼν τὴν σὴν ἀνανεώσῃ καὶ ἀνεγείρῃ el- cova’ ὃς κατελθὼν ἐκ τῶν οὐρανῶν, καὶ σαρκωθεὶς ἐκ Πνεύματος ἁγίου καὶ Μαρίας τῆς ἁγίας ἀειπαρθένου καὶ θεοτόκον, συν- αναστραφείς τε ἡμῖν τοῖς ἀνθρώποις, πάντα ᾿ ᾧφἀκονόμησε πρὸς σωτηρίαν τοῦ γένους ἡμῶν. (2) P. ἐξαποστεῖλας. (8) In marg. inf. cod. hwo legitur rubrica: ᾿Ετέθησαν παρὰ τῷ ἁγίῳ Βασιλείῳ rà μέρῃ ταῦτα καὶ αἱ ἐκφωνήσεις καὶ ἀποκρίσεις ὁλοτελεῖς. ζήτει κ. ιδ΄, [p. 81] — | (3) (4) 972 ROTULUS MESSANENSIS. ἡμῶν. Μέλλων δὲ τὸν ἑκούσιον καὶ ζωο- ποιὸν διὰ σταυροῦ θάνατον, ὁ ἀναμάρτητος ὑπὲρ ἡμῶν τῶν ἁμαρτωλῶν, καταδέχεσθαι, ἐν τῇ νυκτὶ 7 παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρεδίδου, ὑπὲρ τῆς τοῦ κόσμου ζωῆς, Καὶ λαβὼν τὸν ἄρτον λέγει, Λαβὼν ἄρτον ἐπὶ τῶν ἁγίων καὶ ἀχράντων καὶ ἀθανάτων αὐτοῦ χειρῶν, ἀναβλέψας εἰς τὸν οὐρανόν, καὶ ἀναδείξας σοί, τῷ Θεῷ καὶ Πατρί, καὶ εὐχαριστήσας, he εὐλογήσας, «ik ἁγιάσας, % κλάσας, μετέδωκε τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀποστό- λοις, εἰπών" Λάβετε, φάγετε: τοῦτό μου ἐστὶ τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον καὶ διαδι- δόμενον εἷς ἄφεσιν ἁμαρτιῶν. Kal λαβὼν τὸ ποτήριον λέγει, Ὡσαύτως μετὰ τὸ δειπνῆσαι, λαβὼν ποτήριον κεκραμένον ἐξ οἴνου καὶ ὕδατος, ἐξε ἀναβλέψας εἰς τὸν οὐρανόν, καὶ ἀνα- δείξας σοὶ τῷ Θεῷ καὶ Πατρί, καὶ εὐχαρισ- τήσας, h εὐλογήσας, a ἁγιάσας, de πλήσας πνεύματος ἁγίου, μετέδωκεν τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών" | (1) τριήμερον interlined after ζωοποιόν. (3) xal σωτηρίας added in the margin. (8) In the margin xal ἀνιστάμενος is prefixed. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ἡμῶν. Μέλλων δὲ τὸν ἑκούσιον καὶ ζωοποιὸν διὰ σταυροῦ θάνατον, ὁ ἀναμάρτητος ὑπὲρ ἡμῶν τῶν ἁμαρτωλῶν, καταδέχεσθαι, ἐν τῇ γυκτὶ ἦ παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρε- δίδουν, ὑπὲρ τῆς τοῦ κόσμον ζωῆς καὶ ory ρίας, Εἴτα ἀνιστάμενος καὶ τὸν ἄρτον κρατήσας, λέγει σφραγίζων, Λαβὼν ἄρτον ἐπὶ τῶν ἁγίων καὶ ἀχράντων καὶ ἀμώμων καὶ ἀθανάτων αὐτοῦ χειρῶν, ἀναβλέψας εἰς τὸν οὐρανόν, καὶ ἀναδείξας σοί, τῷ Θεῷ καὶ Πατρί, εὐχαριστήσας, «v- Aoyjcas, ἁγιάσας, κλάσας, μετέδωκε τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών" Kal λέγουσιν οἱ διάκονοι, Eis ἄφεσιν ἁμαρτιῶν καὶ εἷς ζωὴν τὴν αἰώνιον. Kal τιθεὶς τὸν ἄρτον ἐκφωνεῖ ἱστάμενος, Λάβετε, ቁayere' τοῦτό pov ἐστὶ τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον καὶ διαδιδό- μενον εἰς ἄφεσιν ἁμαρτιῶν. Ὁ λαός. ᾿Αμήν. Eira τὸ ποτήριον λαβὼν λέγει καθ΄ ἑαυτόν, Ὡσαύτως μετὰ τὸ δειπνῆσαι, λαβὼν ποτήριον καὶ κεράσας ἐξ οἴνου καὶ ὕδατος, ἀτενίσας εἷς τὸν οὐρανόν, καὶ ἀναδείξας σοὶ τῷ Θεῷ καὶ Πατρί, καὶ éx αὐτῷ εὐχαριστή- σας, εὐλογήσας, ἁγιάσας, πλήσας πνεύ- ματος ἁγίου, μετέδωκε τοῖς ἁγίοις καὶ μα- καρίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, φ ὔ εἰπων" (4) ἐκφώνως in the margin. (5) σφραγίζων interlined ; εἶτα prefixed. (6) xal ἀτενίσας in the margin. [82b 8A መመ Pa a) d 8R PH @) 8R (4) LITURGY OF SAINT JAMES. 273 PARIS MANUSCRIPT 2509. δὲ τὸν ἑκούσιον καὶ ζωοποιὸν διὰ σταυροῦ θάνατον, ὁ ἀναμάρτητος ὑπὲρ ἡμῶν τῶν ἁμαρτωλῶν, καταδέχεσθαι, ἐν τῇ νυκτὶ jj παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρεδίδον, ὑπὲρ τῆς τοῦ κόσμον ζωῆς καὶ σωτηρίας, Εἶτα ὁ ἱερεύς, τῇ χειρὶ τὸν ἄρτον κατασχών, λέγει, Λαβὼν τὸν ἄρτον ἐπὶ τῶν ἁγίων καὶ * , 4 , , b , , » ^ ἀχράντων καὶ ἀμώμων καὶ ἀθανάτων αὐτοῦ χειρῶν, ἀναβλέψας εἰς τὸν οὐρανόν, καὶ ἀναδείξας σοί, τῷ Θεῷ καὶ Πατρί, εὖχα- L4 . € , , - e^ ριστήσας, ἁγιάσας, κλάσας, ἔδωκε τοῖς ἁγίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις εἰπών" Λέγουσιν οἱ διάκονοι, Eis ἄφεσιν ἁμαρ- ^ ላ 4 M 4 7 τιῶν kai eis ζωὴν αἰώνιον. Eira ἐκφωνεῖ" 4 b] a ^ a « P! e ^ 4 μου ἐστὶ τὸ σῶμα, τὸ ὑπὲρ ὑμῶν kÀo- Λάβετε, φάγετε: τοῦτό μένον "καὶ διδόμενον εἰς ἄφεσιν ἁμαρτιῶν. Ὁ λαός. ᾿Αμήν. Εἴτα λαμβάνει τὸ ποτήριον, καὶ λέγει καθ᾽ ἑαυτόν, Ὡσαύτως μετὰ τὸ δειπνῆσαι, λαβὼν τὸ ποτήριον καὶ κεράσας ἐξ οἴνου καὶ ὕδατος, καὶ ἀναβλέψας εἰς τὸν οὐρανόν, ἀναδείξας σοί τῷ Θεῷ καὶ Πατρί, εὖ T 6 τῷ Θεῷ ατρί, εὐχαριστήσας, ἁγιάσας, εὐλογήσας, πλήσας πνεύματος es ^ ቁ » ላ ፆ ἁγίου, ἔδωκε τοῖς ἁγίοις καὶ μακαρίοις avrov μαθηταῖς, εἰπών’ Πίετε ἐξ αὐτοῦ (1) P. has ἔδωκεν ἡμῖν τοῖς αὐτοῦ μαθηταῖς. ν᾿, (2) ‘The words of Institution were certainly used in the time of Chrysostom. Hom. m. on 2 Tim. (xr. p. 671), rà ῥήματα, ἅπερ ὁ Θεὸς PARIS MANUSCRIPT 476. Μέλλων δὲ τὸν ἑκούσιον καὶ ζωοποιὸν διὰ σταυροῦ θάνατον͵ ὃ ἀναμάρτητος ὑπὲρ ἡμῶν τῶν ἁμαρτωλῶν, καταδέχεσθαι, ἐν τῇ νυκτὶ 1} παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρεδίδον, ὑπὲρ τῆς τοῦ κόσμον ζωῆς καὶ σωτηρίας, Εἶτα ἀνιστάμενος καὶ τὸν ἄρτον κρατήσας σῴρα- ίζει, λόγων μυστικῶς συναπτόμενος, Λαβὼν τὸν ἄρτον ἐπὶ τῶν ἁγίων καὶ 9 , . 9? , a 9 4 9 ^ ἀχράντων kai ἀμώμων καὶ ἀθανάτων αὐτοῦ ^ 3 χειρῶν, ἀναβλέψας εἰς τὸν οὐρανόν, καὶ ἀναδείξας σοί, τῷ Θεῷ καὶ Πατρί, εὐχα- € , , ριστήσας, «& εὐλογήσας, oh ἁγιάσας, # κλά- σας, μετέδωκε τοῖς ἁγίοις καὶ μακαρίοιφ J ^ ^ a Φ /, , αὐτοῦ μαθηταῖς kai ἀποστόλοις, εἰπών" ᾿ῬΕκφώνησι.. Λάβετε, payere’ τοῦτό μου ἐστὶ τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον καὶ διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν. fe "0 λαὸς τὸ ᾿Αμήν. Kal σφραγίσας, τιθεὶς τὸν ἄρτον, εἶτα λαβὼν τὸ ποτήριον λέγει καθ᾽ ἑαυτόν, Ὡσαύτως μετὰ τὸ δειπνῆσαι, λαβὼν ποτήριον κεκραμένον ἐξ οἴνου καὶ ὕδατος, ἀτενίσας eis τὸν οὐρανόν, καὶ ἀναδείξας σοί, τῷ Θεῷ καὶ Πατρί, εὐχαριστήσας, «i εὐλογή- σας, h ἁγιάσας, # πλήσας πνεύματος ἁγίον, μετέδωκε τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών᾽ . Kal τιθεὶς αὐτὸ ἐκφωνεῖ μεγαλοφώνως, ἐφθέγξατο, τὰ αὐτά ἐστιν ἅπερ ὁ ἱερεὺς καὶ νῦν λόγει. - (8) P. omits καθ᾽ ἑαυτόν. 2 (4) P. again has ἡμῖν rois αὐτοῦ μαθηταῖς. 35 (4) (5) 274 LITUNGY OF SAINT JAMES. ROTULUS MESSANENSIS. Ἐκφώνω.. Πέετε ἐξ αὐτοῦ πάντες" τοῦτό μον ἐστὶ τὸ αἷμα, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον καὶ διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν. Τοῦτο ποιεῖτε εἷς τὴν ἐμὴν ἀναμνησιν' ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον τοῦ υἱοῦ τοῦ ἀνθρώπου καταγγέλλετε, καὶ τὴν ἀνάστασιν αὐτοῦ ὁμολογεῖτε, ἄχρις οὗ ἔλθῃ. Καὶ σφραγίζων πάλιν, κλίνει, λέγων, Μεμνημένοι τοίνυν καὶ ἡμεῖς οἱ ἁμαρτω- Aoi καὶ ἐλάχιστοι τῶν ζωοποιῶν αὐτοῦ παθημάτων, τοῦ τε σωτηρίου σταυροῦ, καὶ τοῦ θανάτον, καὶ τῆς ταφῆς, καὶ τῆς τριη- μέρου αὐτοῦ ἐκ νεκρῶν ἀναστάσεως, καὶ τῆς εἷς οὐρανοὺς ἀνόδου, καὶ τῆς ἐκ δεξιῶν σοῦ, τοῦ Θεοῦ καὶ Πατρός, καθέδρας, καὶ τῆς δευτέρας καὶ ἐνδόξου καὶ φοβερᾶς αὐτοῦ παρουσίας, ὅταν ἔλθῃ μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, ὅταν μέλλῃ ἀποδιδόναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, Φεῖσαι ἡμῶν, Κύριε, ὁ Θεὸς ἡμῶν. μᾶλλον δὲ κατὰ τὴν εὐσπλαγχνίαν αὐτοῦ, προσφέρομέν σοι, Δέσποτα, τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν, δεόμενοι ἵνα μὴ κατὰ τὰς ἁμαρτίας ἡμῶν ποιήσῃς μεθ᾽ (1) καὶ ὁ ἱερεὺς καθ᾽ ἑαυτὸν ἱστάμενος λέγει added in the margin. (2) In the margin Μυστικῶς. O διάκονος, Πιστεύομεν kal ὁμολογοῦμεν καὶ δοξάζομεν τὸν Tidy τοῦ Θεοῦ τὸν ζῶντα. (8) οὖν in the margin (for τοίνυν). (4) ἀποδοῦναι altered to ἀποδιδόναι. (5) λέγει γ΄. in the margin. CODEX ROSSANENSIS. ᾿Εκφώνω:. Πίετε ἐξ αὐτοῦ πάντες" τοῦτό μου ἐστὶ τὸ αἷμα, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον καὶ διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν. Ὁ λαός, ᾿Αμήν. Εἴτα λέγει ὁ ἱερεὺς καθ᾽ ἑαυτὸν ἱστάμενος, Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν" ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον τοῦ υἱοῦ τοῦ ἀνθρώπον καταγγέλλετε, καὶ τὴν ἀνάστασιν αὐτοῦ ὁμολογεῖτε, ἄχρις οὗ ἄν ἔλθῃ. Εἴτα σφραγίζει καὶ κλίνων λέγει ἐπευχόμενοε, Μεμνημένοι οὖν καὶ ἡμεῖς οἱ ἁμαρτωλοὶ τῶν ζωοποιῶν αὐτοῦ παθημάτων, τοῦ σωτη- ρίου σταυροῦ, καὶ τοῦ θανάτου, καὶ τῆς ταφῆς, καὶ τῆς τριημέρον ἐκ νεκρῶν aya- στάσεως, καὶ τῆς εἰς οὐρανοὺς ἀνόδου, καὶ τῆς ἐκ δεξιῶν σοῦ, τοῦ Θεοῦ καὶ Πατρός, καθέδρας, καὶ τῆς δευτέρας ἐνδόξου καὶ φο- βερᾶς αὐτοῦ παρουσίας, ὅταν ἔλθῃ μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, ὅταν μέλλῃ ἑκάστῳ ἀποδιδόναι κατὰ τὰ ἔργα αὐτοῦ, Φεῖσαι ἡμῶν, Κύριε ὁ Θεὸς ἡμῶν. γ΄. μᾶλλον δὲ κατὰ τὴν εὐσπλαγχνίαν αὐτοῦ, προσφέρομέν σοι, Δέσποτα, τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν, δεόμενοι iva μὴ κατὰ τὰς ἁμαρτίας ἡμῶν ποιήσῃς hd (a) Compare Chrysostom Hom. xvn. on Eg to the Hebrews, tom. x11. p. 168; προσφέρομμι. μέν, ἀλλ᾽ ἀνάμνησιν ποιούμενοι τοῦ θανάτου αὖτ ὦ (b) In the margin of the Rossano MS. bu a much later hand and mutilated are the we ὁ λαός. πιστεύομεν xal ὁμολογοῦμεν τὴν κύριε... Cap... ἀστασιν. [53] (a) () (3) 274 ROTULUS MESSANENSIS. "Exgwrws. Πίετε ἐξ αὐτοῦ πάντες" τοῦτό μον ἐστὶ τὸ αἷμα, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον καὶ διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν. Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀναμνησιν" ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον τοῦ υἱοῦ τοῦ ἀνθρώπου καταγγέλλετε, καὶ τὴν ἀνάστασιν αὐτοῦ ὁμολογεῖτε, ἄχρις οὗ ἔλθῃ. Καὶ σφραγίζων πάλιν, κλίνει, λέγων, Μεμνημένοι τοίνυν καὶ ἡμεῖς οἱ ἁμαρτω- λοὶ καὶ ἐλάχιστοι τῶν ζωοποιῶν αὐτοῦ παθημάτων, τοῦ τε σωτηρίου σταυροῦ, καὶ τοῦ θανάτον, καὶ τῆς ταφῆς, καὶ τῆς τριη- μέρον αὐτοῦ ἐκ νεκρῶν ἀναστάσεως, καὶ τῆς εἷς οὐρανοὺς ἀνόδου, καὶ τῆς ἐκ δεξιῶν σοῦ, τοῦ Θεοῦ καὶ Πατρός, καθέδρας, καὶ τῆς δευτέρας καὶ ἐνδόξου καὶ φοβερᾶς αὑτοῦ παρουσίας, ὅταν ἔλθῃ μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, ὅταν μέλλῃ ἀποδιδόναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, Φεῖσαι ἡμῶν, Κύριε, ὁ Θεὸς ἡμῶν. μᾶλλον δὲ κατὰ τὴν εὐσπλαγχνίαν αὐτοῦ, προσφέρομέν σοι, Δέσποτα, τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν, δεόμενοι ἵνα μὴ κατὰ τὰς ἁμαρτίας ἡμῶν ποιήσῃς μεθ᾽ (1) καὶ ὁ ἱερεὺς καθ᾽ ἑαυτὸν ἱστάμενος λέγει added in the margin. (2) In the margin Μυστικῶς. 'O διάκονος. Πιστεύομεν kal ὁμολογοῦμεν καὶ δοξάζομεν τὸν Tidy τοῦ Θεοῦ τὸν ζῦντα. (8) οὖν in the margin (for τοίνυν). (4) ἀποδοῦναι altered to ἀποδιδόναι. (5) λέγει γ΄. in the margin. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ᾿Εκφώνω:. Πίετε ἐξ αὐτοῦ πάντες" rovru μον ἐστὶ τὸ αἷμα, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον καὶ διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν. Ὁ λαός, ᾿Αμήν. Εἴτα λέγει ὁ ἱερεὺς wag ἑαυτὸν ἱστάμενος, Tovro ποιεῖτε eis τὴν ἐμὴν ἀνάμνησιν" ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν dprov τοῦτον καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον τοῦ υἱοῦ τοῦ ἀνθρώπου καταγγέλλετε, καὶ τὴν ἀνάστασιν αὐτοῦ ὁμολογεῖτε, ἄχρις οὗ ἄν ἔλθῃ. Eira σφραγίζει καὶ κλίνων λέγει ἐπευχόμενοε, Μεμνημένοι οὖν καὶ ἡμεῖς οἱ ἁμαρτωλοὶ τῶν ζωοποιῶν αὐτοῦ παθημάτων, τοῦ σωτη- piov σταυροῦ, καὶ τοῦ θανάτου, καὶ τῆς ταφῆς, καὶ τῆς τριημέρον ἐκ νεκρῶν ava- στάσεως, καὶ τῆς εἰς οὐρανοὺς ἀνόδου, καὶ τῆς ἐκ δεξιῶν σοῦ, τοῦ Θεοῦ καὶ Πατρός, καθέδρας, καὶ τῆς δευτέρας ἐνδόξου καὶ φο- βερᾶς αὐτοῦ παρονσίας, ὅταν ἔλθῃ μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, ὅταν μέλλῃ ἑκάστῳ ἀποδιδόναι κατὰ τὰ ἔργα αὐτοῦ, Φεῖσαι ἡμῶν, Κύριε ὁ Θεὸς ἡμῶν. γ΄. μᾶλλον δὲ κατὰ τὴν εὐσπλαγχνίαν αὐτοῦ, προσφέρομέν σοι, Δέσποτα, τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν, δεόμενοι ἵνα μὴ κατὰ τὰς ἁμαρτίας ἡμῶν ποιήσῃς ped (a) Compare Chrysostom Hom. xv. on Ep. to the Hebrews, tom. x1. p. 168; προσφέρομεν μέν, ἀλλ᾽ ἀνάμνησιν ποιούμενοι τοῦ θανάτου αὐτοῦ. (b) In the margin of the Rossano MS. but in & much later hand and mutilated are the words ὁ λαός. πιστεύομεν καὶ ὁμολογοῦμεν τὴν cip κύριε... σαρ... αἀστασιν. [53] (a) 0) SR መጋ » P. 25 (4) ሆመ » ὦ LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 9509. πάντες" τοῦτό pov ἐστὶ τὸ αἷμα, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχεόμενον καὶ διαδιδόμενὸν εἰς ἄφεσιν ἁμαρτιῶν. Ὁ λαός. ᾿Αμήν. 'O ἱερεύς. Tovro ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν" ὁσάκις γὰρ ἂν ἐσθίητε τὸν ap- Tov τοῦτον καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον τοῦ υἱοῦ τοῦ ἀνθρώπον xaray- γέλλετε, καὶ τὴν ἀνάστασιν αὐτοῦ ὁμολο- γεῖτε, ἄχρις οὗ ἔλθῃ. Adyovow οἱ διάκονοι, Πιστεύομεν καὶ ὁμολογοῦμεν. Ὁ λαός. Τὸν θάνατον σου, Κύριε, καταγ- γέλλομεν, καὶ τὴν ἀνάστασίν σον opodo- γοῦμεν. Ὃ ἱερεὺς ἐπισυνάπτει εὐχήν. Μεμνημένοι οὖν καὶ ἡμεῖς οἱ ἁμαρτωλοὶ τῶν ζωοποιῶν αὐτοῦ παθημάτων, τοῦ wr ρίου σταυροῦ, καὶ τοῦ θανάτον, καὶ τῆς ταφῆς, καὶ τῆς τριημέρον ἐκ νεκρῶν ἀνα- στάσεως, καὶ τῆς εἰς οὐρανοὺς ἀνόδου, καὶ τῆς ἐκ δεξιῶν σοῦ, τοῦ Θεοῦ καὶ Πατρός, καθέδρας, καὶ τῆς δευτέρας ἐνδόξου καὶ φο- βερᾶς αὐτοῦ παρουσίας, ὅταν ἔλθῃ μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, ὅταν μέλλῃ ἀποδιδόναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, Φεῖσαι ἡμῶν, Κύριε ὁ Θεὸς ἡμῶν. μᾶλλον δὲ κατὰ τὴν εὐσπλαγχνίαν αὐτοῦ, προσφέρομέν σοι, Δέσποτα, τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν, δεόμενοι ἵνα μὴ κατὰ τὰς ἁμαρτίας ἡμῶν ποιήσῃς μεθ᾽ (1) In marg. sup. cod. hsc legitur rubrica: "Ετέθησαν παρὰ τῷ ἁγίῳ Βασιλείῳ al ἐκφώνησεις αὗται καὶ αἱ ἀποκρίσεις, ζήτει x. ιε΄. [Ρ. 82.) (2) ᾿Ετέθη παρὰ τῷ ἁγίῳ Βασιλείῳ ἡ εὐχὴ αὕτη, 215 PARIS MANUSCRIPT 476. Πίετε ἐξ αὐτοῦ πάντες" τοῦτό pov ἐστὶ τὸ αἷμα, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον καὶ διαδιδό- μενον εἰς ἄφεσιν ἁμαρτιῶν. Ὁ λαός. ᾿Αμῆν. Eira λέγει καθ᾽ ἑαντὸν ἰστάμενος. Τοῦτο ποιεῖτε els τὴν ἐμὴν ἀνάμνησιν" ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον τοῦ νἱοῦ τοῦ ἀνθρώπου καταγγέλλετε, καὶ τὴν ἀνάστασιν αὐτοῦ ὁμολογεῖτε, ἄχρις οὗ ἂν ἔλθῃ. Eira σφραγίζει oe καὶ κλίνων λέγει, Μεμνημένοι οὖν καὶ ἡμεῖς οἱ ἁμαρτωλοὶ τῶν ζωοποιῶν αὐτοῦ παθημάτων, καὶ τοῦ σωτηρίου σταυροῦ, καὶ τοῦ θανάτου, καὶ τῆς ταφῆς, καὶ τῆς τριημέρου ἐκ νεκρῶν ἀναστά- * ? 4 ^ σεως, kai τῆς εἰς οὐρανοὺς ἀνόδου, kai τῆς ἐκ δεξιῶν σοῦ, τοῦ Θεοῦ καὶ Πατρός, καθέ- Spas, καὶ τῆς δευτέρας ἐνδόξου καὶ φοβεράς αὐτοῦ παρουσίας, ὅταν ἔλθῃ μετὰ δόξης κρῖ- vat ζῶντας καὶ νεκρούς, ὅταν μέλλῃ ἀπο- δοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, Λέγει τοῦτο γ΄. Φεῖσαι ἡμῶν, Κύριε ὁ Θεὸς ἡμῶν. μᾶλλον δὲ κατὰ τὴν εὐσπλαγχνίαν αὐτοῦ, προσφέρομέν σοι, Δέσποτα, τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν, δεόμενοι ἵνα μὴ κατὰ τὰς ἁμαρτίας ἡμῶν ποιήσῃς μεθ᾽ pire x. 1$". [p. 82.}] (P. bas simply ὁ ἱερεύς.) (8) P. omits xal τῆς ταφῆς. (4) P. omits φεῖσαι... down to εὐσπλαγχνίαν αὐτοῦ. 35—2 (3) (4) 276 ROTULUS MESSANENSIS. ἡμῶν, μηδὲ κατὰ τὰς ἀνομίας ἡμῶν avra- ποδώσῃς ἡμῖν, ἀλλὰ κατὰ τὴν σὴν ἐπιεί. κειαν καὶ ἄφατόν σου φιλανθρωπίαν καὶ ἀγαθότητα ὑπερβὰς καὶ ἐξαλείψας τὸ καθ᾽ ἡμῶν τῶν ἁμαρτημάτων χειρόγραφον τῶν σῶν ἱκετῶν, χαρίσῃ ἡμῖν τὰ οὐράνια καὶ αἰώνιά σου δωρήματα, ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ ots οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασας, ó Θεός, τοῖς ἀγαπῶσίν σε διὰ τὴν σὴν εὐσπλαγ- χνίαν᾽ καὶ μὴ be ἐμὲ καὶ τὰς ἐμὰς ἁμαρτίας ἀθετήσῃς τὴν δέησιν τοῦ λαοῦ σου, φι- λάνθρωπε Κύριε, μηδὲ ἀποστραφείην σὺν αὐτοῖς τεταπεινωμένος, κατῃσχυμμένος. ᾿Εκφώγως. ‘O γὰρ λαός σου καὶ ἢ ἐκκλησία σον ἱκετεύει σε, Ὁ λαός, Ἔλέησον ἡμᾶς. Ἐλέησον ἡμᾶς, ὁ Θεός, ὁ Πατήρ, ὁ παν- τοκράτωρ. ᾿Ἐλέησον ἡμᾶς, ὁ Θεός, ὁ σωτὴρ ἡμῶν. ε ε ld ላ A L4 Ἐλέησον ἡμᾶς, ὁ Θεός, κατὰ TO μέγα ! , 9 e σου ἔλεος, καὶ ἐξαπόστειλον ἐφ᾽ ἡμᾶς a a a , @ ὃ ^ ^ καὶ ἐπὶ Td προκείμενα ἅγια δώρα ταῦτα τὸ Πνεῦμά σου τὸ πανάγιον, »& τὸ Κύριον ላ , ላ , ላ ^ ^ 4 καὶ ζωοποιόν, τὸ σύνθρονον σοὶ τῷ Θεῷ xai ^ ^ ^ A) Πατρὶ καὶ τῷ povoyevet σου ὙΪῷ, To συμ- ε , a βασιλεῦον, τὸ συναΐδιον Kai ὁμοούσιον, τὸ (1) Κύριε, Κύριε τῶν δυνάμεων in the margin after μεθ᾽ ἡμῶν. (2) In the margin ἴδεν. (8) Κύριε τῶν δυνάμεων interlined after Κύριε. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ἡμῶν, μηδὲ κατὰ τὰς ἀνομίας ἡμῶν ayra- ποδώσῃς ἡμῖν, ἀλλὰ κατὰ τὴν σὴν ἐπιεί- Keay καὶ ἄφατον φιλανθρωπίαν ὑπερβὰς καὶ ἐξαλείψας τὸ kaÜ ἡμῶν χειρόγραφον τῶν σῶν ἱκετῶν, χαρίσῃ ἡμῖν τὰ οὐράνια καὶ αἰώνιά σον δωρήματα, & ὀφθαλμὸς οὐκ εἶδε, καὶ oUs οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασας, ὁ Θεός, καὶ μὴ διὰ τὰς ἐμὰς ἁμαρτίας ἀθετήσῃς τὸν λαόν σου, φιλάν- θρωπε Κύριε, μηδὲ ἀποστραφείην σὺν ^ 9 ^ P . τοις ἀγαπασὶ GE αὐτοῖς, τεταπεινωμένος, κατῃσχυμμένος" ἀλλ᾽ ἵλεως γενοῦ μοι τῷ ἀχρείῳ δούλῳ σον. ᾿Ἐκφώνω:. Ὁ γὰρ λαός σου καὶ ἡ ἐκκλη- cia σου ἱκετεύει σε, Ὁ λαός. 0 Πατήρ, 6 παντοκράτωρ. γ΄. Kal ὁ ἱερεὺς ἀνιστάμενος λέγει καθ᾽ ἑαυτόν, ᾿Ἐλέησον ἡμᾶς, ὁ Θεός, ὁ παντοκράτωρ. ᾿Ἐλέησον ἡμᾶς, ὁ Θεός, ὁ σωτὴρ ἡμῶν. M Ἐλέησον ἡμᾶς, ὁ Θεός, κατὰ τὸ μέγα ᾿Ἐλέησον ἡμᾶς, Κύριε ὁ Θεός, ἔλεός σον, καὶ ἐξαπόστειλον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα ἅγια δώρα ταῦτα τὸ Πνεῦμά σον τὸ πανάγιον, Ὁ διάκονος. ᾿Αμήν. Ὁ ἱερεὺς κλίνων ἐπεύχεται. To Κύριον καὶ ζωοποιόν, τὸ σύνθρονον σοὶ τῷ Θεῷ καὶ Πατρὶ καὶ τῷ μονογενεῖ σου ^ ^ ላ € Υἱῷ, τὸ συμβασιλεῦον, τὸ ὁμοούσιόν T€ καὶ (4) In the margin ὋΟ Θεός, ὁ πατήρ, ὁ ὁ παντο- κράτωρ. Then in the margin again καὶ ὁ ἱερεὺς σφραγίζει ἱστάμενος τὰ δώρα λέγων. (My "wo >a LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 250). ἡμῶν, μηδὲ κατὰ τὰς ἀνομίας ἡμῶν dvra- ποδώσῃς ἡμῖν, ἀλλὰ κατὰ τὴν σὴν ἐπιεί- Keay καὶ adaroy σου φιλανθρωπίαν ὑπερ- βὰς καὶ ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον τῶν σῶν ἱκετῶν, χαρίσῃ ἡμῖν τὰ ἐπουράνια καὶ αἰώνιά σου δωρήματα, ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασας, ὁ Θεός, τοῖς ἀγαπῶσί σε" καὶ μὴ Se ἐμὲ καὶ διὰ τὰς ἐμὰς ἁμαρτίας ἀθετήσῃς τὸν λαόν, φιλάν- θρωπε Κύριε. Eira λέγει ὁ ἱερεὺς ἐκ τρίτου" 'O γὰρ λαός σον καὶ ἡ ἐκκλησία σον ἱκετεύει σε, Ὁ rads. ᾿Ἐλέησον ἡμᾶς, Κύριε ὁ Θεός, ὁ Πατήρ, 0 παντοκράτωρ. Πάλιν λέγει ὁ ἱερεύς, Ἐλέησον ἡμᾶς, 0 Θεός, ὁ παντοκράτωρ. "EAégoov ἡμᾶς, ὁ Θεός, ὁ σωτὴρ ἡμῶν. Ἐλέησον ἡμᾶς, 9 Θεός, κατὰ τὸ μέγα ἔλεός σου, καὶ ἐξαπόστειλον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα τὸ Πνεῦμά σον τὸ πανάγιον, Εἴτα κλίνας τὸν αὐχένα λέγει, To Κύριον καὶ ζωοποιόν, τὸ σύνθρονον σοὶ τῷ Θεῷ καὶ Πατρὶ καὶ τῷ μονογενεῖ σου Ὑἱῷ, τὸ συμβασιλεῦον, τὸ ὁμοούσιόν 211 PARIS MANUSCRIPT 476. ἡμῶν, μηδὲ κατὰ τὰς ἀνομίας ἡμῶν avra- ποδώσῃς ἡμῖν, ἀλλὰ κατὰ τὴν σὴν ἐπιεί- κειαν καὶ ἀφατόν φιλανθρωπίαν ὑπερβὰς καὶ ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον τῶν σῶν ἱκετῶν, χαρίσῃ ἡμῖν τὰ οὐράνια καὶ αἰώνιά σον δωρήματα, ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπον οὐκ ἀνέβη, ἃ ἡτοίμασεν ἡ σὴ ἀγαθότης τοῖς ἀγαπῶσί oe’ καὶ μὴ de ἐμὲ καὶ τὰς ἐμὰς ἁμαρτίας ἀθετήσῃς τὸν λαόν σου, φιλάνθρωπε Κύριε, Κύριε τῶν δυνά- μεῶν, Δέγε τοῦτο ἐκ τρίτου, ὦ θύτα" Μηδὲ ἀποστραφῶ τεταπεινωμένος καὶ κατῃσχυμμένος. Aéye καὶ τοῦτο τρίς, ὦ lepev. Exams. Ὁ γὰρ λαός cov καὶ ἡ ἐκκλησία σον ἱκετεύει σε, Ὁ λαὸς ἅπας λέγει, Ἐλέησον ἡμᾶς, ὁ Θεός. Καὶ ὁ ἱερεὺς ἱστάμενος λέγει καθ᾽ ἑαυτὸν σφραγίζων, Ἐλέησον ἡμᾶς, ὁ @eds, ὁ Πατήρ, ὃ way. τοκράτωρ. of Ἐλέησον ἡμᾶς, ὁ Θεός, 6 σωτὴρ y- μῶν. oJ Ἐλέησον ἡμᾶς, ὁ Θεός, κατὰ τὸ μέγα σου ἔλεος, Vie καὶ ἐξαπόστειλον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα ἦε τὸ Πνεῦμά σον τὸ πανάγιον, fe Καὶ κλίνων λέγει, To Κύριον καὶ ζωοποιόν, τὸ σύνθρονον σοὶ τῷ Θεῷ καὶ Πατρὶ καὶ τῷ μονογενεῖ cov ὙΪῷ, τὸ συμβασιλεῦον, τὸ ὁμοούσιόν (1) P. has ixereiovci σε. (1) (a) e 278 ROTULUS MESSANENSIS. λαλῆσαν ἐν νόμῳ καὶ προφήταις καὶ τῇ καινῇ σον διαθήκῃ, τὸ καταβὰν ἐν εἴδει περιστερᾶς ἐπὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν τῷ ᾿Ιορδάνῃ ποταμῷ καὶ μεῖναν ἐπ᾿ αὐτόν, τὸ καταβὰν ἐπὶ τοὺς ἁγίους σον ἀποστόλους ἐν εἴδει πυρίνων γλωσσῶν ἐν τῷ ὑπερῴῳ τῆς ἁγίας καὶ ἐνδόξου Σιὼν ἐν τῇ ἡμέρᾳ τῆς ἁγίας πεντηκοστῆς" αὐτὸ τὸ Πνεῦμά σου τὸ πανάγιον κατάπεμψον, Δέσποτα, ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα ἅγια δώρα ταῦτα, ᾿Εκφώνωι. Ἵνα ἐπιφοιτῆσαν, τῇ ἁγίᾳ καὶ ἀγαθῇ καὶ ἐνδόξῳ αὐτοῦ παρουσίᾳ ἁγιάσῃ καὶ ποιήσῃ τὸν μὲν ἄρτον τοῦτον σῶμα ἅγιον τοῦ Χριστοῦ, Ὁ λαός. ᾿Αμήν. Καὶ προσχὼν τῷ ποτηρίῳ ἐκφωνεῖ, Καὶ τὸ ποτήριον τοῦτο, αἷμα τίμιον Χριστοῦ" Ὁ Aaés. ᾿Αμήν. Ἵνα γένωνται πᾶσι τοῖς ἐξ αὐτῶν μετα- λαμβάνουσιν eis ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον, els ἁγιασμὸν ψυχῶν καὶ σωμάτων, εἰς καρποφορίαν ἔργων ἀγαθῶν, εἷς στηριγμὸν τῆς σῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, ἣν ἐθεμελίωσας (1) Altered (apparently) to μαθητὰς καὶ ἀπ. (2) The M8. has ἁγιάσει, ποιήσει. (8) καὶ ὁ ἱερεὺς ἱστάμενος καὶ σφραγίζων - λέγει καθ᾽ ἑαυτόν in the margin. (a) Chrysostom describes the attitude of the priest and the silence of the Church. Hom, LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. συναΐδιον, τὸ λαλῆσαν dv νόμῳ καὶ προφή- ταις καὶ τῇ καινῇ σου διαθήκῃ, τὸ καταβὰν ἐν εἴδει περιστερᾶς ἐπὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν τῷ Ἰορδάνῃ ποταμῷ καὶ μεῖναν ἐπ᾿ αὐτόν, τὸ καταβὰν ἐπὶ τοὺς ἁγίους σον ἀποστόλους ἐν εἴδει πυρίνων γλωσσῶν dv τῷ ὑπερῴῳ τῆς ayias καὶ ἐνδόξου Σιὼν ἐν τῇ ἡμέρᾳ τῆς ἁγίας πεντη- κοστῆς" Kal ἀνιστάμενος λέγει καθ᾽ ἑαυτόν, Αὐτὸ Πνεῦμά σου τὸ πανάγιον κατά- πέμψον, Δέσποτα, ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προ- κείμενα ἅγια Swpa ταῦτα, Ἵνα ἐπιφοιτῆσαν, τῇ ἁγίᾳ καὶ ἀγαθῇ καὶ ἐνδόξῳ αὐτοῦ παρουσίᾳ ἁγιάσῃ καὶ ποιήσῃ τὸν μὲν ἄρτον τοῦτον σῶμα ἅγιον Χριστοῦ, Ὃ λαός. ᾿Αμήν. Ὃ ἱερεύς. Καὶ τὸ ποτήριον τοῦτο, αἷμα τίμιον Χριστοῦ" Ὁ λαός. ᾿Αμήν. Ὃ ἱερεὺς ἱστάμενος, σφραγίζων τὰ δώρα, λέγει καθ᾽ ἑαντόν, Ἵνα γένωνται πᾶσι τοῖς ἐξ αὐτῶν μετα- λαμβάνουσιν εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον, Ὁ διάκονος. Ὁ ἱερεύς. Eis ἁγιασμὸν ψνχῶν καὶ σωμάτων, Apyy. Eis καρποφορίαν ἔργων ἀγαθῶν, ᾿Αμήν. Εἰς στηριγμὸν τῆς ἁγίας σου καθολικῇ; καὶ ἀποστολικῆς ἐκκλησίας, ἣν ἐθεμελίωσο ᾿Αμήν. ‘Sin Cemmeterii appellationem," tom. rr. p. 4€ Ὅταν ἑστήκῃ πρὸ τῆς τραπέζης ὁ ἱερεύς, τὰς xei ἀνατείνων εἰς τὸν οὐρανόν, καλῶν τὸ Πνεῦμα ἅγιον τοῦ παραγενέσθαι καὶ ἅψασθαι τῶν wp μένων, πολλὴ ἡσυχία, πολλὴ σιγή. (9 a) c» bu LITURGY OF SAINT JAMES. 219 PARIS MANUSCRIPT 250). T€ Kai σνναΐδιον, τὸ λαλῆσαν ἐν νόμῳ καὶ προφήταις καὶ τῇ καινῇ σον διαθήκῃ, τὸ καταβὰν ἐν εἴδει περιστερᾶς ἐπὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν τῷ Ἰορδάνῃ ποταμῷ καὶ μεῖναν ἐπ᾽ αὐτόν, τὸ καταβὰν ἐπὶ τοὺς ἁγίους σου ἀποστόλους ἐν εἴδει πυρίνων γλωσσῶν ἐν τῷ ὑπερῴῳ τῆς ἁγίας xai ἐνδόξον Σιὼν ἐν τῇ ἡμέρᾳ τῆς ἁγίας πειτηκοστῆς" Καὶ ἀνιστάμενος λέγει καθ᾽ ἑαντόν, Αὐτὸ τὸ Πνεῦμά σον τὸ πανάγιον κατά- πέμψον, Δέσποτα, ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα ἅγια Supa ταῦτα, ᾿Εκφώνησι.. "Iva ἐπιφοιτῆσαν, τῇ ἁγίᾳ καὶ ἀγαθῇ καὶ ἐνδόξῳ αὐτοῦ παρουσίᾳ a- γιάσῃ καὶ ποιήσῃ τὸν μὲν ἄρτον τοῦτον σῶμα ἅγιον Χριστοῦ, Ὁ λαός. ᾿Αμήν. Ὁ ἱερεὺς ἐκφωνεῖ, Καὶ τὸ ποτήριον τοῦτο, αἷμα τίμιον Χριστοῦ" Ὁ λαός. ᾿Αμήν. Εἴτα λέγει καθ᾽ ἑαυτόν, ἱστάμενος, Ἵνα γένηται πᾶσι τοῖς ἐξ αὐτῶν μετα- ld 9 »" e ^ ላ » λαμβάνουσιν eis ἄφεσιν αμαρτιῶών καὶ eis ላ ቁ ፆ 9 e ላ ^ ላ ζωὴν αἰώνιον, eis ἁγιασμὸν ψυχῶν καὶ σωμάτων, εἰς καρποφορίαν ἔργων ἀγαθῶν, εἰς στηριγμὸν τῆς ἁγίας σου καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, ἣν ἐθεμελίωσας ἐπὶ (1) P. reads ἐπὶ τοὺς ἀπ. cov. (2) Ρ. omits ἁγίας. (8) P. omits this direction here. - (4) P. καὶ ἀνιστάμενος ἐκφωνεῖ. (5) In marg. sup. cod. hee legitur rubrica: PARIS MANUSCRIPT 476. T€ kai συναΐδιον, τὸ AaXjcay ἐν νόμῳ καὶ προφήταις καὶ τῇ καινῇ σον διαθήκῃ, τὸ καταβὰν ἐν εἴδει περιστερᾶς ἐπὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν τῷ Ἰορδάνῃ ποτα- LS καὶ μεῖναν ἐπ᾽ αὐτόν, τὸ καταβὰν ἐπὶ τοὺς ἁγίους σον ἀποστόλους ἐν εἴδει πυρί- Voy γλωσσῶν ἐν τῷ ὑπερῴῳ τῆς ayüas καὶ ἐνδόξον Σιὼν ἐν τῇ ἡμέρᾳ τῆς ἁγίας σου πεντηκοστῆς" Kal ἀνιστάμενος λέγει καθ᾽ ἑαντόν, σῴρα- γίζων, Αὐτὸ τὸ Πνεῦμά cov τὸ πανάγιον κατά- πεμψον, Δέσποτα, ἐφ᾽ passe καὶ ἐπὶ τὰ προκείμενα ἅγια Sapa ταῦτα, sik ᾿Εκφώνησις. καὶ ἀγαθῇ καὶ ἐνδόξῳ αὐτοῦ παρονσίᾳ ayt- Ἵνα ἐπιφοιτῆσαν, τῇ ayia doy καὶ ποιήσῃ τὸν μὲν ἄρτον τοῦτον σῶμα ἅγιον Χριστοῦ, os Ὁ λαός. ᾿Αμήν. Ὁ ἱερεὺς ἐκφωνεῖ, Καὶ τὸ ποτήριον τοῦτο, αἷμα τίμιον Χριστοῦ" sf Ὁ λαός. ᾿Αμήν. Elra ἀνιστάμενος ὁ ἱερεὺς λέγει καθ᾽ gavryy ἡσύχως, Ἵνα γένωνται πᾶσι τοῖς ἐξ αὐτῶν μετα- λαμβάνουσιν εἷς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον, * eis ἁγιασμὸν ψυχῶν καὶ σωμάτων, % εἰς καρποφορίαν ἔργων ἀγα- θῶν, els στηριγμὸν τῆς ἁγίας σον καθο- λικῆς καὶ ἀποστολικῆς ἐκκλησίας, «eo ᾿Ετέθησαν παρὰ τῷ ἁγίῳ Βασιλείῳ αἱ ἐκφώνησεις αὗται καὶ ἀποκρίσεις, ζήτει x. ιη΄. [p. 82. P. has τοῦ Χριστοῦ σου here and below. (6) P. omits ἐκφωνεῖ. (7) P. omits καὶ ἀποστολικῆς. (a) () (3) 280 ROTULUS MESSANENSIS. ἐπὶ τὴν πέτραν τῆς πίστεως, ἵνα πύλαι ἄδου μὴ κατισχύσωσιν αὐτῆς, ἀειμενῇ καὶ ἄσειστον καὶ ἀχείμαστον αὐτὴν διαφύλα- fov: ῥνόμενος αὐτὴν ἀπὸ πάσης αἱρέσεως, καὶ ἐκ τῶν ἐπαναστάντων καὶ ἐπανισταμέ- νων αὐτῇ ἐχθρῶν μέχρι τῆς συντελείας τοῦ αἰῶνος. Προσφέρομέν σοι, Δέσποτα, καὶ ὑπὲρ ^ e » , a ቁል ። ^ τῶν ἁγίων σον τόπων, ovs ἐδόξασας τῇ θεοφανείᾳ τοῦ Χριστοῦ σον καὶ τῇ ἐπιφοι- τήσει τοῦ παναγίου σου Πνεύματος" προη- γουμένως ὑπὲρ τῆς ἁγίας καὶ ἐνδόξον “Σιών, τῆς μητρὸς πασῶν τῶν ἐκκλησιῶν καὶ ὑπὲρ τῆς κατὰ πᾶσαν τὴν οἰκουμένην ἁγίας cov καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας" , ላ ^ AY ላ ^ πλουσίως kal νῦν τὰς δωρεὰς τοῦ Tava- , /, [4 a ^ yiov σον Πνεύματος ἐπιχορήγησον avr), Δέσποτα. Μνήσθητι, Κύριε, καὶ τῶν ἐν αὐτῇ ἁγίων πατέρων ἡμῶν καὶ ἐπισκόπων, τῶν ἐν πάσῃ τῇ οἰκουμένῃ ὀρθοδόξως ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας, προηγουμένως τοῦ ἁγίον πατρὸς ἡμῶν, τοῦ Δ΄., παντὸς τοῦ κλήρου καὶ τοῦ ἱερατείου αὐτοῦ' γῆρας αὐτῷ τίμιον χάρισαι' μακροχρόνιον αὐτὸν διαφύ- λαξον, ποιμαίνοντα τὸν λαόν σον ἐν πάσῃ 3 , b] , a , εὐσεβείᾳ καὶ σεμνότητι καὶ δικαιοσύνῃ. (1) καὶ ἡμᾶς interlined after αὐτήν: and καὶ ἀπὸ σκανδάλων τῶν ἐργαζομένων τὴν ἀνομίαν in the margin after αἱρέσεως. (2) σφραγίζει καὶ κλίνων λέγει in the mar- gin. | | LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. : ἐπὶ τὴν πέτραν τῆς πίστεως, ἵνα πύλαι ἄδου μὴ κατισχύσωσιν αὐτῆς ῥυόμενος αὐτὴν ἀπὸ πάσης αἱρέσεως, καὶ ἀπὸ σκανδάλων τῶν ἐργαζομένων τὴν ἀνομίαν, καὶ ἐκ τῶν ἐπαναστάντων καὶ ἐκ τῶν ἐπανισταμένων αὐτῇ ἐχθρῶν, διαφυλάττων ἀσινῆ καὶ ἄσκαν- δάλιστον μέχρι τῆς συντελείας τοῦ αἰῶνος. Ὁ διάκονος. ᾿Αμήν. Ὁ ἱερεὺς σφραγίζων ἐπεύχεται λέγων, Προσφέρομέν σοι, Δέσποτα, καὶ ὑπὲρ τῶν ἁγίων σον τόπων, οὖς ἐδόξασας τῇ θεοφανείᾳ τοῦ Χριστοῦ σον καὶ τῇ ἐπιφοι- τήσει τοῦ παναγίου σον Πνεύματος" προη- γουμένως ὑπὲρ τῆς ἁγίας καὶ ἐνδόξου “Σιών, τῆς μητρὸς πασῶν τῶν ἐκκλησιῶν" καὶ ὑπὲρ τῆς κατὰ πᾶσαν τὴν οἰκουμένην ἁγίας σου καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας" πλουσίας καὶ νῦν τὰς δωρεὰς τοῦ ravayiou σον Πνεύματος ἐπιχορήγησον αὐτῇ, Δέσ- ποτα. μνήσθητι, Κύριε, καὶ τῶν ἐν αὐτῇ ἁγίων πατέρων ἡμῶν καὶ ἐπισκόπων, τῶν ἐν πάσῃ τῇ οἰκουμένῃ ὀρθοδόξως ὀρθοτομούν- των τὸν λόγον τῆς σῆς ἀληθείας. Ἔν πρώτοις μνήσθητι, Κύριε ὃ Θεὸς ἡμῶν, τοῦ ὁσίον πατρὸς ἡμῶν τοῦ A’, τοῦ ἁγιωτάτου ἡμῶν πατριάρχου, ὃν χάρισαι ταῖς ἁγίαις σον ἐκκλησίαις ἐν εἰρήνῃ σῶον, ὅσιον, ἔντιμον, ὑγιῆ, μακροημερεύοντα, opgo- τομοῦντα τὸν λόγον τῆς σῆς ἀληθείας" γῆρας αὐτῷ τίμιον χάρισαι, μακροχρόνιον αὐτὸν διαφύλαξον, ποιμαίνοντα τὸν λαόν σου ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. (9) In the margin ἄλλως. ἐν πρώτοις yr σθητι, Κύριε, τοῦ πατρός. (a) In the margin are some letters which doubtless stand for παντὸς τοῦ κλήρου καὶ Tov leparelov αὑτοῦ. (88%) {a (1) mm >a LITURGY OF SAINT. JAMES. PARIS MANUSCRIPT 2509. τὴν πέτραν τῆς πίστεως, ἵνα πύλαι ddov μὴ κατισχύσωσιν αὐτῆς ῥνόμενος αὐτὴν ἀπὸ πάσης αἱρέσεως καὶ σκανδάλων τῶν ἐργα- ζομένων τὴν ἀνομίαν, διαφυλάττων αὐτὴν μέχρι τῆς συντελείας τοῦ αἰῶνος. Ἑαὶ ἐπικλιθεὶς λέγει, Προσφέρομέν σοι, Δέσποτα, καὶ ὑπὲρ τῶν ἁγίων σου τόπων, obs ἐδόξασας τῇ θεοφανείᾳ τοῦ Χριστοῦ σον καὶ τῇ ἐπιφοι- τήσει τοῦ παναγίου σου Πνεύματος" προη- γουμένως ὑπὲρ τῆς ἁγίας καὶ ἐνδόξου Σιών, τῆς μητρὸς πασῶν τῶν ἐκκλησιῶν, καὶ € ላ ጫ ላ ጫ ላ , t€ » ! ὑπὲρ τῆς kara πᾶσαν τὴν οἰκουμένην ayias cov καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας" πλουσίας καὶ νῦν τὰς δωρεὰς τοῦ πανα- γίον σον Πνεύματος ἐπιχορήγησον αὐτῇ, Δέσποτα. Μνήσθητι, Κύριε, καὶ τῶν ἐν αὐτῇ ἁγίων πατέρων ἡμῶν καὶ ἐπισκόπων, τῶν ἐν πάσῃ τῇ οἰκουμένῃ ὀρθοδόξως ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας. (1) Ρ. καὶ τῶν ἐρ. (2) P. omits ἁγίας καὶ. (8) P. reads πατέρων καὶ ἀδελφῶν ἡμών. 281 PARIS MANUSCRIPT 476. Ποίησον τρὶς τὴν σφραγίδα μετὰ τῆς χειρός σου, ὦ θύτα. Ἣν ἐθεμελίωσας ἐπὶ τὴν πέτραν τῆς πίστεως, pe ἵνα πύλαι Roy μὴ κατισχύσω- σιν αὐτῆς" 4 ῥυόμενος αὐτὴν ἀπὸ πάσης αἱρέσεως # καὶ ἀπὸ σκανδάλων τῶν ἐργα- ζομένων τὴν ἀνομίαν, «e καὶ ἐκ τῶν ἐπανα- στάντων καὶ ἐπανισταμένων αὐτῇ ἐχθρῶν oh μέχρι τῆς συντελείας τοῦ αἰῶνος. A- μήν. Kal ποίησον τρεῖς σταυρούς. ofe ok fe βάλλει οὖν θυμίαμα σφραγίσας καὶ λέγει, Μεγαλύνατε τὸν Κύριον σὺν ἐμοί Kal προσκυνῶν τὴν ἁγίαν τράπεζαν καὶ ὑπο- κλίνας, λέγει τὴν εὐχήν, Προσφέρομέν σοι, Δέσποτα, καὶ ὑπὲρ τῶν ἁγίων σον τόπων, ois ἐδόξασας τῇ θεοφανείᾳ τοῦ Χριστοῦ σον καὶ τῇ ἐπιφοι- τήσει τοῦ Tavayiov σον Πνεύματος" προη- γουμένως ὑπὲρ τῆς ἁγίας καὶ ἐνδόξου Σιών, τῆς μητρὸς πασῶν τῶν ἐκκλησιῶν, καὶ ὑπὲρ τῆς κατὰ πᾶσαν τὴν οἰκουμένην ἁγίας σον καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας" πλουσίας καὶ νῦν τὰς δωρεὰς ToU παναγίον σον Πνεύματος ἐπιχορήγησον αὐτῇ, Δέσ- ποτα. Μνήσθητι, Κύριε, καὶ τῶν ἐν αὐτῇ ἁγίων πατέρων ἡμῶν καὶ ἐπισκόπων, τῶν ἐν πάσῃ τῇ οἰκουμένῃ ὀρθοδόξως ὀρθοτομούντων τὸν λόγον τῆς ἀληθείας. δ Ev πρώτοις μνήσθητι, Κύριε, τοῦ ὁσίου πατρὸς ἡμῶν, τοῦ πατριάρ- χου, παντὸς τοῦ κλήρου καὶ τοῦ ἱερατίον αὐτοῦ" yüpas αὐτῷ τίμιον χάρισαι, μακρο- χρόνιον αὐτὸν διαφύλαξον ποιμαίνοντα τὸν λαόν σον ἐν πάσῃ εὐσεβείᾳ καὶ σεμνό- τητι. 36 sic ( (4) 282 ROTULUS MESSANENSIS. Μνήσθητι, Κύριε, τοῦ ἐνθάδε τιμίον πρεσ- βυτερίον καὶ τοῦ ἁπανταχῆ, τῆς ἐν Χριστῷ διακονίας καὶ λοιπῆς πάσης ὑπηρεσίας, παν- τὸς ἐκκλησιαστικοῦ ὀρθοδόξου τάγματος καὶ τῆς ἐν Χριστῷ ἀδελφότητος ἡμῶν, καὶ παν- τὸς τοῦ φιλοχρίστου λαοῦ. Μνήσθητι, Κύριε, καὶ τῶν συμπαριστα- μένων ἡμῖν ἱερέων ἐν ταύτῃ τῇ ἁγίᾳ ὥρᾳ ἐνώπιον τοῦ ἁγίου σου θυσιαστηρίου, ἐπὶ προσενέξει τῆς ἁγίας καὶ ἀναιμάκτον σον θυσίας ταύτης" καὶ δὸς ἡμῖν καὶ αὐτοῖς λόγον ἐν ἀνοίξει τοῦ στόματος ἡμῶν, εἰς δόξαν καὶ ἔπαινον τοῦ παναγίου σου ὀνόματος. Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος τοῦ ἐλέους σου, καὶ ἐμοῦ τοῦ ταπεινοῦ καὶ ἁμαρ- τωλοῦ καὶ ἐλαχίστου δούλον σου, καὶ ἐπί- σκεψαί με ἐν ἐλέει καὶ οἰκτιρμοῖς" καὶ ῥῦσαι καὶ ἀθῴωσόν με ἐκ τῶν καταδιωκόντων με, Κύριε, Κύριε τῶν δυνάμεων καὶ ἐπειδὴ ἐπλεόνασεν ἐν ἐμοὶ ἢ ἁμαρτία, ὑπερπερίσ- σευσαί σου 1] χαρις, δεόμαι τῆς σῆς ἀγαθό- τητος, καὶ ἔλθοι μοι τὸ μέγα σου ἔλεος. Μνήσθητι, Κύριε, καὶ τῶν τὸ ἅγιόν σον θυσιαστήριον κυκλούντων διακόνων καὶ χάρισαι αὐτοῖς βίον ἄμεμπτον, ἄσπιλον τὴν διακονίαν αὐτῶν διαφύλαξον, καὶ βαθ- μοὺς ἀγαθοὺς αὐτοῖς περιποίησαι. (1) καὶ τῶν οἰκτιρμῶν σον iuterlined. (2) καὶ ἀναξίου interlined after ἁμαρτωλοῦ. (8) καὶ μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Μνήσθητι, Κύριε, τοῦ ἐνθάδε τιμίον πρεσβυτερίον καὶ τοῦ ἁπανταχῆ, τῆς ἐν Χριστῷ διακονίας, λοιπῆς πάσης ὑπηρεσίας, παντὸς ἐκκλησιαστικοῦ τάγματος καὶ τῆς ἐν Χριστῷ ἀδελφότητος ἡμῶν, καὶ παντὸς τοῦ φιλοχρίστον λαοῦ. Μνήσθητι, Κύριε, τῶν συμπαρισταμένων ἡμῖν ἱερέων λειτουργῶν ἐν ταύτῃ τῇ ἁγίᾳ ὥρᾳ ἐνώπιον τοῦ ἁγίον σον θυσιαστηρίου, ἐπὶ προσενέξει τῆς ἁγίας καὶ ἀναιμάκτου cov θυσίας" καὶ δὸς αὐτοῖς καὶ ἡμῖν λόγον ἐν ἀνοίξει τοῦ στόματος ἡμῶν, eis δόξαν καὶ ἔπαινον τοῦ Tayayioy ὀνόματός σον. Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος τοῦ ἑλέους σου καὶ τῶν οἰκτιρμῶν σον, καὶ ἐμοῦ τοῦ ταπεινοῦ καὶ ἁμαρτωλοῦ καὶ ἀναξίον δούλου σον, καὶ ἐπίσκεψαί με ἐν ἐλέει καὶ οἰκτιρμοῖς" καὶ ῥῦσαι καὶ ἀθῴωσον ἐκ τῶν καταδιωκόντων με, Κύριε, Κύριε τῶν δυνα- p.eov, καὶ μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλον cov' καὶ ἐπειδῇὴ ἐπλεόνασεν ἐν ἐμοὶ 7 ἁμαρτία, ὑπερπερισσεύσῃ σον ἣ χάρις. Μνήσθητι, Κύριε, καὶ τῶν τὸ ἅγιόν σον θυσιαστήριον κυκλούντων διακόνων᾽ χάρισαι αὐτοῖς βίον ἅμεμπτον, ἄσπιλον αὐτῶν τὴν διακονίαν διαφύλαξον, καὶ βαθμοὺς ἀγαθοὺς αὐτοῖς περιποίησαι. Μνήσθητι, Κύριε, τῆς dyias σον τοῦ Θεοῦ ἡμῶν πόλεως καὶ τῆς βασιλευούσης, καὶ τῆς μονῆς ταύτης, καὶ πάσης πόλεως καὶ χώρας, καὶ τῶν ἐν ὀρθοδόξῳ πίστει καὶ εὐλαβείᾳ κατοικούντων ἐν αὐταῖς, εἰρήνης καὶ ἀσφαλείας αὐτῶν. cov in the margin after δυνάμεων. (4) MS. ὑπερπερισσεύσει, ἔλθει (1) ste [86 8] መመ > (8) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2502. [Chrysostom refers frequently to theso com- memorations. See for example Hom. xrr. on 1 Cor. tom. x. p. 392: Οὐδὲ εἰκῇ μνήμην ποιού- μεθα τῶν ἀπελθόντων ἐπὶ τῶν θείων μυστηρίων, καὶ ὑπὲρ αὐτῶν πρόσιμεν, δεόμενοι τοῦ ἀμνοῦ τοῦ κειμένου, τοῦ λαβόντος τὴν ἁμαρτίαν τοῦ κόσμου, ἀλλ᾽ ἵνα τις αὐτοῖς ἐντεῦθεν γένηται παραμυθία" οὐδὲ μάτην ὁ παρεστὼς τῷ θυσιαστηρίῳ τῶν φρικ- τῶν μυστηρίων τελουμένων Bod: “Ὑπὲρ πάντων τῶν & Χριστῷ κεκοιμημένων, καὶ τῶν τὰς μνείας ὑπὲρ αὐτῶν ἐπιτελούντων. Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος τοῦ ἐλέους σον καὶ τῶν οἰκτιρμῶν Fou, καὶ ἐμοῦ ^ ^ ላ 9 , , ላ τοῦ ταπεινοῦ καὶ ἀχρείον δούλον σου, καὶ ^ €. , , , τῶν τὸ ἅγιόν σον θυσιαστήριον κυκλούντων διακόνων, καὶ χάρισαι αὐτοῖς βίον apep- πτον, ἄσπιλον αὐτῶν τὴν διακονίαν φύ. ላ a » LY . , Aa£ov, xai βαθμοὺς ἀγαθοὺς περιποίησαι. Μνήσθητι, Κύριε, τῆς ἁγίας τοῦ Θεοῦ πόλεως καὶ τῆς βασιλενούσης, πάσης πόλεως καὶ χώρας, καὶ τῶν ὀρθοδόξῳ πίστει οἰκούν- των ἐν αὐταῖς, εἰρήνης καὶ ἀσφαλείας αὐτών. (1) P. omits this petition. (2) P. omits the prayer for the city of Con- stantinople, reading simply Μνήσθητι, Κύριε, καὶ πασης πόλεως x.T.À. 288 PARIS MANUSCRIPT 476. Μνήσθητι, Κύριε, τοῦ ἐνθάδε τιμίου πρεσβυτερίου καὶ τοῦ ἁπανταχῆ, τῆς ἐν Χριστῷ διακονίας καὶ λοιπῆς πάσης ὑπη- ρεσίας, παντὸς ἐκκλησιαστικοῦ τάγματος καὶ τῆς ἐν Χριστῷ ἀδελφότητος ἡμῶν, καὶ παντὸς τοῦ φιλοχρίστου λαοῦ. Μνήσθητι, Κύριε, τῶν συμπαρισταμένων ἡμῖν ἱερέων ἐν ταύτῃ τῇ ἁγίᾳ ὥρᾳ ἐνώπιον e εν, o> ቁ ኣላ , τοῦ ἁγίον σον θυσιαστηρίου, ἐπὶ προσεκέξει ^ « / ላ Φ , a a A τῆς ἁγίας καὶ ἀναιμάκτον θυσίας" καὶ δὸς 3 ^ ላ ^ , .9 ቅ L4 ^ , αὐτοῖς καὶ ἡμῖν λόγον ἐν ἀνοίξει τοῦ στόμα- e ^ » , ላ ^ , Tos ἡμῶν, εἰς δόξαν καὶ ἔπαινον ToU παναγίου ὀνόματός σου. Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος τοῦ ነነ ያ à ^ * ^ ላ ^ ἐλέους Foy καὶ τῶν οἰκτιρμῶν σον, καὶ ἐμοῦ ^ ^ M € ^ ላ ጫ τοῦ ταπεινοῦ Kat ἁμαρτωλοῦ καὶ ἐλεεινοῦ καὶ ἀναξίου δούλον σου, καὶ ἐπίσκεψαί με ἐν ἑλέει καὶ οἰκτιρμοῖς καὶ ῥῦσαι καὶ ἀθῴωσόν με ἐκ τῶν καταδιωκόντων με, Κύριε, Κύριε τῶν δυνάμεων" γ΄. Καὶ ἐπειδὴ ἐπλεόνασεν ἐν ἐμοὶ 7) ἁμαρτία, ὑπερπερισσεύσῃ σου 5j χάρις. Λέγε τοῦτο τὸ ἐπειδὴ ἕως τέλους τρίς. Μνήσθητι, Κύριε, καὶ τῶν τὸ ἅγιόν σον θυσιαστήριον κυκλούντων διακόνων᾽ καὶ χά- ρισαι αὐτοῖς βίον ἄμεμπτον, ἄσπιλον αὐτῶν τὴν διακονίαν διαφύλαξον, καὶ βαθμοὺς ἀγαθοὺς αὐτοῖς περιποίησαι. Μνήσθητι, Κύριε, τῆς ἁγίας σον τοῦ Θεοῦ ἡμῶν πόλεως καὶ ταύτης τῆς βασι- λευούσης, καὶ πάσης πόλεως καὶ χώρας, καὶ τῶν ὀρθοδόξως καὶ εὐλαβῶς οἰκούντων ἐν αὐταῖς, καὶ εἰρήνης καὶ ἀσφαλείας αὐτῶν. (8) In marg. inf. cod. hee legitur rubrica: Eré- θησαν παρὰ τῷ ἁγίῳ Βασιλείῳ rà μέρη ravra σιυν- τομώτερα δι᾿ ὅλη: τῆς εὐχῆς, ζήτει x. κα΄. [p. 88.] (a) The punctuation is uncertain. 36—2 (a) 6) (2) (8) (10) 284 ROTULUS MESSANENSIS. Μνήσθητι, Κύριε, τοῦ εὐσεβεστάτου καὶ φιλοχρίστου ἡμῶν βασιλέως, παντὸς τοῦ παλατίου καὶ τοῦ στρατοπέδον αὐτοῦ, καὶ τῆς οὐρανόθεν βοηθείας καὶ νίκης αὑτῶν. ᾿Επιλαβοῦ ὅπλον καὶ θυραιοῦ, καὶ ἀνάστηθι εἰς τὴν βοήθειαν αὐτοῦ" ὑπόταξον αὐτῷ πάντα τὰ πολέμια καὶ βάρβαρα ἔθνη" ῥύθμησον αὐτοῦ τὰ βουλεύματα ἵνα ἐν τῇ yaAnvo- Tyre αὐτῶν ἥρεμον καὶ ἡσύχιον [βίον] διά- γωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Μνήσθητι, Κύριε, τῆς ἁγίας πόλεως καὶ τῆς βασιλευούσης πόλεως, καὶ τῆς ayias μονῆς ταύτης, πάσης πόλεως καὶ χώρας, καὶ τῶν ἐν ὀρθοδόξῳ πίστει καὶ εὐλαβείᾳ οἰκούν- tov ἐν αὐταῖς, εἰρήνης καὶ ἀσφαλείας αὐτῶν. Δ. Μνήσθητι, Κύριε, τῶν ἐν παρθενίᾳ καὶ εὐλαβείᾳ καὶ ἀσκήσει διαμενόντων, καὶ τῶν ἐν ὄρεσι καὶ σπηλαίοις καὶ ταῖς Owais τῆς γῆς ἀγωνιζομένων πατέρων τε καὶ ἀδελφῶν, καὶ τῶν κατὰ τόπον ὀρθοδόξων συνοδιῶν, καὶ τῆς ἐνθάδε συνοδίας ἡμῶν. E. Μνήσθητι, Κύριε, τῶν κοπιώντων καὶ διακονούντων ἡμῖν, πατέρων τε καὶ ἀδελφῶν ἡμών, διὰ τὸ ὄνομά σον τὸ ἅγιον. Β. Μνήσθητι τῶν ἐν γήρᾳ καὶ ἀξυναμίᾳ 4 ὄντων, νοσούντων, καμνόντων, Kal τῶν ὑπὸ (1) τῇς εὐσεβοῦς καὶ φιλοχρίστου αὐτοῦ βασι- Neos in the margin after βασιλέως. (2) σκέπης interlined after βοηθείας. (3) xal τοὺς πολέμου: θέλοντα interlined after ἔθνη. Then the roll has ἀρύθμησον αὐτοῦ τὰ βουλεύματα" ἀρύθμησον γαληνότητι. I have cor- rected from the Rossano codex. (4) ἵνα interlined before ἤρεμον. (5) βίον interlined after ἡσύχιον. (6) Χριστοῦ τοῦ Θεοῦ ἡμῶν in the margin (after βασιλενούση3). LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Μνήσθητι, Κύριε, τῶν εὐσεβεστάτων καὶ φιλοχρίστων ἡμῶν βασιλέων, τῆς εὐσεβοῦς καὶ φιλοχρίστον αὐτῶν βασιλείας, παντὸς τοῦ παλατίου καὶ τοῦ στρατοπέδου αὐτῶν, καὶ τῆς οὐρανόθεν βοηθείας καὶ γίκης αὐτῶν. "Eva fo? ὅπλου καὶ θυρεοῦ, καὶ ἀνάστηθι εἰς τὴν βοήθειαν avrov: ὑπόταξον αὐτοῖς πάντα τὰ πολέμια καὶ βάρβαρα ἔθνη, τὰ τοὺς πολέμους θέλοντα' ῥύθμησον αὐτῶν τὰ βουλεύματα, ἵνα ἐν τῇ γαλήνῃ αὐτῶν ἤρεμον καὶ ἡσύχιον Biov διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Μνήσθητι, Κύριε, πλεόντων, ὁδοιπορούν- Tov, ξενιτευόντων χριστιανῶν, τῶν ἐν δεσ- μοῖς καὶ φυλακαῖς, τῶν ἐν αἰχμαλωσίαις καὶ ἑξορίαις, ἐν μετάλλοις καὶ βασάνοις καὶ πικραῖς δουλείαις ὄντων, πατέρων τε καὶ ἀδελφῶν ἡμῶν, εἰρηνικῆς ἐπανόδον ἑκάστου αὐτῶν εἰς τὰ οἰκεῖα. Μνήσθητι, Κύριε, τῶν ἐν γήρᾳ καὶ ἀδυ- γαμίᾳ ὄντων, νοσούντων, καμνόντων, καὶ τῶν ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμέ- γων, τῆς παρὰ σοῦ, τοῦ Θεοῦ, ταχείας ἰά- σεως καὶ σωτηρίας αὐτών. Μνήσθητι, Κύριε, πάσης ψνχῆς χρισ- τιανῆς θλιβομένης καὶ καταπονουμένης, (7) καὶ νήσου interlined after χώρας. (8) The numerals A, E, &c. seem to denote the order in which the prayers were offered. (9) ὁσίων interlined before πατέρων. (10) ἡμῶν interlined after ἀδελφῶν. (11) πρὸς εὐαρέστησιν τῆς σῆς ἀγαθότητος in the margin. (12) Μνήσθητι, Ἰζύριε, τῶν ἐλθόντων καὶ ἐρχο- μένων χριστιανῶν τοῦ προσκυνῆσαι ἐν rots dylas τοῦ Χριστοῦ τόποις added in the margin. መመ >a LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Μνήσθητι, Κύριε, τῶν εὐσεβεστάτων καὶ φιλοχρίστων ἡμῶν βασιλέων, τῆς εὐσε- βοῦς καὶ φιλοχρίστου βασιλίσσης, παντὸς τοῦ παλατίον καὶ τοῦ στρατοπέδου αὐτῶν, καὶ τῆς οὐρανόθεν βοηθείας καὶ νίκης αὐτῶν. ᾿Επιλαβοῦ ὅπλου καὶ θυρεοῦ, καὶ ἀνάστηθι εἷς τὴν βοήθειαν αὐτῶν' ὑπόταξον αὐτοῖς πάντα τὰ πολεμικὰ καὶ βάρβαρα ἔθνη τὰ τοὺς πολέμους θέλοντα' ῥύθμισον αὐτῶν τὰ βουλεύματα, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πασῇ εὐσεβείᾳ καὶ σεμ- νότητι. Μνήσθητι, Κύριε, πλεόντων, ὁδοιπορούν- των, ξενιτευύντων Χριστιανῶν, τῶν ἐν δεσμοῖς, τῶν ἐν φυλακαῖς, τῶν ἐν αἰχμαλω- σίαις καὶ ἐξορίαις, τῶν ἐν μετάλλοις καὶ βασάνοις καὶ πικραῖς δουλείαις ὄντων, πα- τέρων καὶ ἀδελφῶν ἡμῶν. Μνήσθητι, Κύριε, τῶν νοσούντων καὶ καμνόντων, καὶ τῶν ὑπὸ πνευμάτων axa- θάρτων ἐνοχλουμένων, τῆς παρὰ τοῦ Θεοῦ 3 ^ ταχείας ἰάσεως αὐτῶν καὶ σωτηρίας. Μνήσθητι, Κύριε, πάσης ψυχῆς Χριστια- γῆς θλιβομένης καὶ καταπονουμένης, ἑλέους 985 PARIS MANUSCRIPT 476. Μνήσθητι, Κύριε, τοῦ εὐσεβεστάτον καὶ φιλοχρίστου ἡμῶν βασιλέως, τῆς εὐσεβοῦς καὶ φιλοχρίστου αὐτοῦ βασιλείας, παντὸς τοῦ παλατίου καὶ τοῦ στρατοπέδου αὑτοῦ καὶ τῆς οὐρανόθεν βοηθείας καὶ νίκης αὐτοῦ. ᾿Επιλαβοῦ ὅπλον καὶ θυραιοῦ, καὶ ἀνάστηθι εἰς τὴν βοήθειαν αὐτοῦ" ὑπόταξον αὐτῷ πάντα τὰ πολέμια καὶ βάρβαρα ἔθνη τὰ τοὺς πολέμους θέλοντα" ῥίζωσον αὐτὸν ἐν τῇ ὀρθοδόξῳ σον πίστει" ῥύθμησον αὐτοῦ τὰ βουλεύματα, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμ- γνότητι. Μνήσθητι, Κύριε, τῶν ἐλθόντων καὶ ἐρχο- μένων τοῦ προσκυνῆσαι ἐν τοῖς ἁγίοις τοῦ Χριστοῦ τόποις. Μνήσθητι, Κύριε, πλεόντων, ὁδοιπορούν- τῶν, ξενιτενόντων Χριστιανῶν, καὶ τῶν ἐν δεσμοῖς καὶ φυλακαῖς, καὶ dv al ίαις καὶ ἐξορίαις, ἐν μετάλλοις καὶ βασάνοις καὶ πικραῖς δουλείαις ὄντων, σατέρων T€ καὶ ἀδελφῶν ἡμῶν, εἰρηνικῆς ἐπανόδου ἑκάστου αὑτῶν εἰς τὰ οἰκεῖα. Μνήσθητι, Κύριε, τῶν ἐν γήρᾳ καὶ ἐν ἀδυναμίᾳ ὄντων, νοσούντων, καμνόντων καὶ τῶν ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμέ. vov, τῆς παρὰ σοῦ, τοῦ Θεοῦ, ταχείας id- σεως καὶ σωτηρίας αὑτῶν. Μνήσθητι, Κύριε, πάσης ψυχῆς Χριστια- γῆς θλιβομένης καὶ καταπονουμένης, ἐλέους (1) Not in P. 286 ROTULUS MESSANENSIS. πνευμάτων ἀκαθάρτων ἐνοχλουμένων, τῆς παρὰ σοῦ, τοῦ Θεοῦ, ταχείας ἰάσεως καὶ σωτηρίας αὐτῶν. A. Μνήσθητι, Κύριε, πλεόντων, ὁδοιπο- ρούντων, ξενιτευόντων, τῶν ἐν δεσμοῖς, φυ- λακαῖς, καὶ ἐν αἰχμαλωσίαις καὶ ἐξορίαις, ἐν μετάλλοις καὶ βασάνοις καὶ πικραῖς δου- λείαις ὄντων ἀδελφῶν ἡμῶν, εἰρημικῆς ἐπα- νόδου ἑκάστου els τὰ οἰκεῖα αὐτῶν. T. Μνήσθητι, Κύριε, πάσης ψυχῆς χρισ- τιανῆς θλιβομένης καὶ καταπονουμένης, ἑλέονς καὶ βοηθείας ἐπιδεομένης, καὶ ἐπι- στροφῆς τῶν πεπλανημένων. Z. Μνήσθητι, Κύριε, πάντων εἰς ἀγα- Gov’ πάντας ἐλέησον, Δέσποτα᾽ πᾶσιν ἡμῖν διαλλάγηθι" εἰρήνευσον τὰ πλήθη τοῦ λαοῦ cov' διασκέδασον τὰ σκάνδαλα κατάργη- σον τοὺς πολέμους παῦσον τὰ σχίσματα τῶν ἐκκλησιῶν' κατάβαλε τὸ φρύαγμα τῶν ἐθνῶν καὶ τῶν αἱρετικῶν' ὕψωσον κέρας χριστιανῶν' τὴν σὴν εἰρήνην καὶ ἀγάπην χάρισαι ἡμῖν, ὁ Weds, ὁ Σωτὴρ ἡμῶν, ἡ ἐλπὶς πάντων τῶν περάτων τῆς γῆς. Ἐνταῦθα νεύει τῷ apxidiakórq. Μνήσθητι, Κύριε, εὐκρασίας ἀέρων, op- βρων ἀγαθῶν, καρπῶν εὐφορίας, τελείας εὐετηρίας, καὶ τοῦ στεφάνον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου οἱ γὰρ ὀφθαλμοὶ πάντων εἷς σὲ ἐλπίζουσι, καὶ σὺ δίδως (1) Χριστιανῶν interlined after ξενιτ. καὶ erased and replaced by ἐν before $vAaxa's. (2) xal erased before ἐν μετάλλοις, (8) ἐν interlined before wexpass. (4) πατέρων καὶ interlined before ἀδελῴων. (δ) μετὰ χαρᾶς ἐν τάχει in the margin. (δ) καὶ ἀφέσεως τῶν ἁμαρτιῶν ἡμῶν καὶ ἰάσεως LITURGY OF SAINT JAMES, CODEX ROSSANENSIS. ἑλέους καὶ βοηθείας σοῦ, ToU Θεοῦ, ἐπιδεο- . μένης, καὶ ἐπιστροφῆς τῶν πεπλανημένων. Μνήσθητι, Κύριε, τῶν ἐν παρθενίᾳ καὶ εὐλαβείᾳ καὶ ἀσκήσει διαμενόντων, καὶ τῶν ἐν ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὁπαῖς τῆς γῆς ἀγωνιζομένων ὁσίων, πατέρων τε καὶ ἀδελφῶν ἡμῶν' καὶ τῶν κατὰ τόπον ὀρθο- δόξων συνοδιῶν, καὶ τῆς ἐνθάδε ἐν Χριστῷ συνοδίας ἡμών. Μνήσθητι, Κύριε, τῶν κοπιώντων καὶ διακονούντων ἡμῖν, πατέρων τε καὶ ἀδελφῶν e ^ ላ ኣላ wv , ኣ ወ . ἡμῶν, διὰ τὸ ὄνομά roy TO ἅγιον. Μνήσθητι, Κύριε, πάντων εἰς ἀγαθόν" πάντας ἐλέησον, Δέσποτα πᾶσιν ἡμῖν διαλ- λάγηθι: εἰρήνευσον τὰ πλήθη τοῦ λαοῦ σου" διασκέδασον τὰ σκάνδαλα" κατάργησον τοὺς πολέμους" παῦσον τὰ σχίσματα τῶν ἐκκλη- σιῶν: τὰς τῶν αἱρέσεων ἐπαναστάσεις ἐν τάχει κατάλνυσον᾽ κατάβαλε τὸ φρύαγμα τῶν ἐθνῶν' ὕψωσον κέρας χριστιανῶν᾽ τὴν σὴν εἰρήνην καὶ τὴν σὴν ἀγάπην χάρισαι ἡμῖν, ὁ Θεός, ὁ Σωτὴρ ἡμῶν, ἡὶ ἐλπὶς πάντων τῶν περάτων τῆς γῆς. Μνήσθητι, Κύριε, εὐκρασίας ἀέρων, Op. βρων εἰρηνικῶν, δρόσων ἀγαθῶν, καρπῶν εὐφορίας, τελείας εὐετηρίας, καὶ τοῦ στεφά- vov τοῦ ἐνιαυτοῦ τῆς χρηστότητός cov' oi γὰρ ὀφθαλμοὶ πάντων εἰς σὲ ἐλπίζουσι, καὶ τῶν ἀσθενειῶν (?) καὶ σωτηρίας τῶν γυχῶν ἡμῶν added in the margin. (7) τὰς τῶν αἱρέσεων ἐπαναστάσεις ἐν τάχει κατάλυσον in the margin (after ἐκκλησιῶν»). (8) δρόσων εἰρηνικῶν in the margin after ἀγαθώ». (87 b) [88) (1) pin LITURGY OF SAINT JAMES. 987 PARIS MANUSCRIPT 2509. καὶ βοηθείας cov τοῦ Θεοῦ ἐπιδεομένης, καὶ - ἐπιστροφῆς Tov πεπλανημένων. Μνήσθητι, Κύριε, τῶν κοπιώντων καὶ διακονούντων ἡμῖν πατέρων καὶ ἀδελφῶν e a 4 ላ ቛ [d x, @ ἡμῶν͵ διὰ τὸ ὄνομά σον TO ἅγιον. Μνήσθητι, Κύριε, πάντων eis ἀγαθόν" πάντας ἐλέησον, Δέσποτα' πᾶσιν ἡμῖν διαλλάγηθι" εἰρήνευσον τὰ πλήθη τοῦ λαοῦ σον" διασκέδασον τὰ σκάνδαλα κατάργη- gov τοὺς πολέμους: παῦσον τὰ σχίσματα τῶν ἐκκλησιῶν καὶ τὰς τῶν αἱρέσεων ἐπ- αναστάσεις᾽ κατάλυσον τὰ φρνάγματα τῶν éÜvdy: τὴν σὴν εἰρήνην καὶ τὴν σὴν ἀγάπην χάρισαι ἡμῖν, ὁ Θεός, ὁ Σωτὴρ ἡμῶν, 9 ἐλπὶς πάντων τῶν περάτων τῆς γῆς. Μνήσθητι, Κύριε, εὐκρασίας ἀέρων, op- Bpev εἰρηνικῶν, δρόσων ἀγαθῶν, καρπῶν εὐφορίας, καὶ τοῦ στεφάνου τοῦ ἐνιαντοῦ τῆς χρηστότητός ov’ οἱ γὰρ ὀφθαλμοὶ πάντων εἰς σὲ ἐλπίζουσι, καὶ σὺ δίδως PARIS MANUSCRIPT 476. καὶ βοηθείας σον τοῦ Θεοῦ ἐπιδεομένης, καὶ ἐπιστροφῆς τῶν πεπλανημένων. Μνήσθητι, Κύριε, τῶν ἐν παρθενίᾳ καὶ 9 , 9 , , 4 e εὐλαβείᾳ καὶ ἀσκήσει διαμενόντων, καὶ τών ἐν ὄρεσι καὶ σπηλαίοις καὶ ὁπαῖς τῆς γῆς » , e » [4 ላ , ἀγωνιζομένων ὁσίων, πατέρων T€ καὶ ἀδελ- day ἡμῶν᾽ καὶ τῶν κατὰ τόπον ὀρθοδόξων συνοδιῶν, καὶ τῆς ἐνθάδε ἐν Χριστῷ συνο- δίας ἡμῶν. Μνήσθητι, Κύριε, τῶν κοπιώντων καὶ διακονούντων ἡμῖν, πατέρων τε καὶ ἀδελφών ε ^ A A» ፆ € ἡμῶν, διὰ τὸ ὄνομά cov TO ἅγιον. Μνήσθητι, Κύριε, πάντων εἰς ἀγαθόν" πάντας ἐλέησον, Δέσποτα' πᾶσιν ἡμῖν διαλλάγηθι: εἰρήνευσον τὰ πλήθη τοῦ λαοῦ σον" διασκέδασον τὰ σκάνδαλα" κατάργη- Gov τοὺς πολέμους" παῦσον τὰ σχίσματα τῶν ἐκκλησιῶν' τὰς τῶν αἱρέσεων ἐπανα- στάσεις ἐν τάχει κατάλυσον' κατάβαλε τὸ φρύαγμα τῶν ἐθνῶν: ὕψωσον κέρας ^ ኣ ላ φ , b] a χριστιανων" hehe ἦε τὴν σὴν εἰρηνὴν Kat THV "ላ 9 5 , t^ ε , ε ላ σὴν ἀγάπην χάρισαι ἡμῖν, ὁ Θεός, ὁ Σωτὴρ ἡμῶν, ἡ ἐλπὶς πάντων τῶν περάτων τῆς γῆς. Μνήσθητι, Κύριε, εὐκρασίας ἀέρων, δρό- σων ἀγαθῶν, ὄμβρων εἰρηνικῶν, καρπῶν 3 , 4 ^ , ^ ^ εὐφορίας, καὶ τοῦ στεφάνου τοῦ ἐνιαυτοῦ τῆς χρηστότητός cov: oi γὰρ ὀφθαλμοὶ πάντων εἰς σὲ ἐλπίζουσι, καὶ σὺ δίδως (1) For the passage παῦσον τὰ σχίσματα... τῶν ἐθνῶν P. has παῦσον τὰς τῶν αἱρέσεων ἔπανα- στάσεις. (1) (3) (5) (4) sic (5) 288 ROTULUS MESSANENSIS. τὴν τροφὴν αὑτῶν ἐν εὐκαιρίᾳ. ἀνοίγεις σὺ τὴν χεῖρά σον, καὶ ἐμπιπλᾷς πᾶν ζῶον εὐδοκίας. Μνήσθητι, Κύριε, τῶν καρποφορησάντων καὶ καρποφορούντων, μεμνημένων τῶν πενή- τῶν, καὶ πάντων τῶν ἐντειλαμένων ἡμῖν τοῦ μνημονεύειν αὐτῶν ἐν ταῖς προσευχαῖς. Ἔτι μνησθῆναι καταξίωσον, Κύριε, καὶ τῶν τὰς προσφορὰς προσενεγκάντων ἐν τῇ σήμερον ἡμέρᾳ ἐπὶ τὸ ἅγιόν σον θυσιαστή- ριον, καὶ ὑπὲρ ὧν ἕκαστος προσήνεγκεν, ἣ κατὰ διάνοιαν ἔχει, καὶ τῶν ἀρτίως σοι ἀναγινωσκομένων, ὧν σύ, Κύριε, γινώσκεις τὰ ὀνόματα, Μνήσθητι, Κύριε, τῶν ἡμέτερων γονέων καὶ ἀδελφῶν καὶ φίλων καὶ συγγενῶν, καὶ ὧν σύ, Κύριε, γινώσκεις τὰ ὀνόματα, τούτων πάντων μνήσθητι, Κύριε 6 Θεὸς ἡμῶν, ὧν ἐμνήσθημεν καὶ ὧν οὐκ ἐμνήσθη- μεν, ὀρθοδόξων. ἀντίδος αὐτοῖς ἀντὶ τῶν ἐπιγείων τὰ οὐράνια, ἀντὶ τῶν φθαρτῶν τὰ ἄφθαρτα, ἀντὶ τῶν προσκαίρων τὰ αἰώνια, κατὰ τὸ ἐπάγγελμα τοῦ Χριστοῦ σον" Ἐπειδὴ δὲ ζωῆς καὶ θανάτου τὴν ἐξ- ουσίαν ἔχεις, Κύριε ὁ Θεὸς ἡμῶν, ἔτι μνησθῆναι τῶν κατὰ γενεὰν καὶ γενεὰν εὐαρεστη- KaTafivroy, Δέσποτα, καὶ ld ε« », ያ ያ σάντων, ἁγίων πατέρων, δικαίων, πατριαρ- (1) Then in the margin Μνήσθητι, Κύριε, τῶν ποταμίων ὑδάτων kal τῆς παρὰ rod...d° αὐτ.... ἁγίας, τελείας, τελεσφορίας, καὶ εἰρηνικῆς, συμ» μέτρου ἀναβάσεως αὐτῶν. This is very difficult to read. Monaldinius printed xal τῆς, and then added ‘cetera legi non potuere." (2) Written partly over an erasure ἐν ταῖς LITURGY OF SAINT JAMES. . CODEX ROSSANENSIS. σὺ δίδως τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ" ἀνοίγεις σὺ τὴν χεῖρά cov, καὶ ἐμπιπλᾷς. πᾶν ζῶον εὐδοκίας. Μνήσθητι, Κύριε, τῶν καρποφορησάντων καὶ καρποφορούντων ἐν ταῖς ἁγίαις τοῦ Θεοῦ ἐκκλησίαις καὶ μεμνημένων τῶν πενή- των, καὶ τῶν ἐντειλαμένων ἡμῖν τοῦ μνημο- γεύειν αὑτῶν 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 προσή- γεγκεν, ἢ κατὰ διάνοιαν ἔχει, καὶ τῶν ἀρτίως ἀναγινωσκομένων. Μνήσθητι, Κύριε, καὶ τῶν ἡμετέρων γονέων, συγγενῶν, καὶ φίλων, τοῦ Δ΄. καὶ τοῦ Δ΄. Τούτων πάντων μνήσθητι, Κύριε, ὧν ἐμνήσθημεν καὶ ὧν οὐκ ἐμνήσθημεν, ὀρθο- δόξων. ἀντίδος αὐτοῖς ἀντὶ τῶν ἐπιγείων τὰ οὐράνια, ἀντὶ τῶν φθαρτῶν τὰ ἄφθαρτα, ἀντὶ τῶν προσκαίρων τὰ αἰώνια, κατὰ τὸ ἐπάγγελμα τοῦ Χριστοῦ σου, ἐπειδὴ ζωῆς καὶ θανάτου τὴν ἐξουσίαν ἔχεις. Ἔστι μνησθῆναι καταξίωσον, Κύριε, καὶ ^ ቁ 9 9^ b) , a τῶν ax αἰῶνος coi εὐαρεστησαντων κατὰ γενεὰν καὶ γενεάν, ἁγίων πατέρων, πα- ἁγίαις τοῦ Θεοῦ ἡμῶν ἐκκλησίαις (after καρποφο- ροὐντω»).. (8) χηρῶν, ὀρφανῶν, ξένων καὶ ἐπιδεομένων added in the margin after πενήτων. (4) The text originally was τῷ ἁγίῳ cov 6v. σιαστηρίῳ for ἐπὶ τό. (5) dx’ αἰῶνος interlined after καὶ τῶν. [88 b] 8R P. 28 መመ »u ou P 84A LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2600. τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ ἀνοίγεις σὺ τὴν χεῖρά σον, καὶ ἐμπιπλᾷς πᾶν ζῶον εὐδοκίας. Μνήσθητι, Κύριε, τῶν καρποφορούντων καὶ καλλιεργούντων ἐν ταῖς ἁγίαις σον ἐκκλησίαις, καὶ μεμνημένων τῶν πενήτων, χηρῶν, ὀρφανῶν, ξένων, καὶ ἐπιδεομένων'’ καὶ πάντων τῶν ἐντειλαμένων ἡμῖν τοῦ μνημονεύειν αὐτῶν ἐν ταῖς προσευχαῖς. Ἔτι μνησθῆναι καταξίωσον, Κύριε, καὶ τῶν τὰς προσφορὰς ταύτας προσενεγκάν- των ἐν τῇ σήμερον ἡμέρᾳ ἐπὶ τὸ ἅγιόν σου θυσιαστήριον, καὶ ὑπὲρ ὧν ἕκαστος προσή- veyxtv, 1) κατὰ διάνοιαν ἔχει, καὶ τῶν ἀρτίως σοι ἀνεγνωσμένων. "Ert μνησθῆναι καταξίωσον τῶν ax αἰώ- , , A] vos got εὐαρεστησάντων κατὰ γενεὰν καὶ γενεάν, ἁγίων πατέρων, πατριαρχῶν, προ- (1) At the commencement of this clause P. has Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος ToU ἐλέους σου καὶ τῶν οἰκτιρμῶν σον καὶ ἐμοῦ τοῦ ταπεινοῦ καὶ axpelov δούλου cov, καὶ τῶν τὸ ἅγιόν σου θυσιαστήριον κυκλούντων διακόνων" καὶ χάρισαι αὐτοῖς βίον ἄμεμπτον, ἄσπιλον αὐτῶν τὴν διακονίαν φύλαξον, καὶ βαθμοὺς ἀγαθοὺς περιποίησαι, ἵνα εὕρωμεν ἔλεον καὶ χάριν μετὰ πάντων τῶν ἁγίων τῶν ax’ αἰῶνος x, T.À. 289 PARIS MANUSCRIPT 476. τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ" ἀνοίγεις σὺ τὴν χεῖρά σον, καὶ ἐμπιπλᾷς πᾶν ζῶον εὐδοκίας. ὭὯδε μνημονεύει ὧν θέλει. Μνήσθητι, Κύριε, τῶν καρποφορησάντων καὶ καρποφορούντων ἐν ταῖς ἁγίαις σου τοῦ Θεοῦ ἐκκλησίαις, καὶ μεμνημένων τῶν πε- νήτων, χηρῶν, ὀρφανῶν, ξένων, καὶ ἐπιδεο- μένων καὶ πάντων τῶν ἐντειλαμένων ἡμῖν τοῖς ἀναξίοις τοῦ μνημονεύειν αὐτῶν ἐν ταῖς προσευχαῖς. Ἔτι μνησθῆναι καταξίωσον, Κύριε, καὶ τῶν τὰς προσφορὰς προσενεγκάντων ἐν τῇ σήμερον ἡμέρᾳ ἐπὶ τὸ ἅγιόν σου θυσια- στήριον, «i καὶ ὑπὲρ ὧν ἕκαστος προσήνεγ- κεν, 7) κατὰ διάνοιαν ἔχει, καὶ τῶν ἀρτίως σοι ἀναγινωσκομένων. ἧς Μνήσθητι, Κύριε, καὶ τῶν ζώντων, ἡμετέρων γονέων τε καὶ ἀδελφών καὶ φίλων καὶ συγγενῶν. ᾿Ενταῦθα μνημονεύει ὧν θέλει ζώντων. Ἔν πρώτοις μνήσθητι, Κύριε, τοῦ ἐπισκό- που ἡμῶν τοῦδε, ὃν χάρισαι ταῖς ἁγίαις σον ἐκκλησίαις ἐν εἰρήνῃ σῶον, ἔντιμον, ὑγιᾶ, μακροημερεύοντα, ὀρθοτομοῦντα τὸν λόγον τῆς σῆς ἀληθείας, Ὁ ἱερεὺς τὴν εὐχήν. Τούτων πάντων μνήσθητι, Κύριε ὁ Θεὸς ἡμῶν, ὧν ἐμνήσθημεν ὀρθοδόξων καὶ ὧν οὐκ ἐμνήσθημεν. ἀντίδος αὐτοῖς ἀντὶ τῶν ἐπιγείων τὰ οὐράνια, ἀντὶ τῶν φθαρτῶν τὰ ἄφθαρτα, ἀντὶ τῶν προσκαίρων τὰ αἰώνια, κατὰ τὸ ἐπάγγελμα τοῦ Χριστοῦ σου. Ἐπειδὴ δὲ ζωῆς καὶ θανάτου τὴν ἐξουσίαν ἔχεις, ἔτι μνησθῆναι καταξίωσον, Κύριε, καὶ τῶν ar αἰώνός coe εὐαρεστησάντων κατὰ γενεὰν καὶ γενεάν, ἁγίων πατέρων, πατρι- 3 a) (4) 290 ROTULUS MESSANENSIS. xdv, προφητῶν, ἀποστόλων, μαρτύρων, vpo- πατέρων, ὁμολογητῶν, διδασκάλων, ὁσίων, παντὸς πνεύματος δικαίου ἐν πίστει τοῦ Χριστοῦ σον τετελειωμένον. Μνήσθητι, Κύριε, τῆς ἀρχαγγελικῆς φωνῆς τῆς λεγούσης, Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ" εὐλογημένη σὺ ἐν γυναιξί, καὶ εὐλογημένος ὃ καρπὸς τῆς κοιλίας σον. ᾿Εκφώνως. "Efaiperws τῆς παναγίας, ἀχραν- Tou; ὑπερευλογημένης, δεσποίνης ἡμῶν, θεο- τόκον καὶ ἀειπαρθένου, Μαρίας, (1) ἐπισκόπων interlined after ὁσίων. (2) καὶ ὧν ἐν τῇ σήμερον ἡμέρᾳ ὑπόμνησιν ποιού- μεθα added in the margin. On the other margin *O διάκονος τὰ δίπτυχα. (8) ὅτι ἔτεκες σωτῆρα τῶν ψυχῶν ἡμῶν. y'. in- terlined. (4) In the right hand margin Μνήσθητι, Κύριε, ὁ Θεὸς ἡμῶν, and in the left, though in 8 much later hand, τῶν τιμίων, ἀσωμάτων ἀρχαγ- γέλων, ἀγγέλων, θρόνων, κυριοτήτων, ἀρχῶν, ἐξου- σιῶν, δυναμέων, πολυομμάτων χερουβὶμ καὶ ἐξα- πτερύγων σεραφίμ. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS, τριαρχῶν, προφητῶν, ἀποστόλων, μαρτύρων, ὁμολογητῶν, διδασκάλων, ὁσίων, καὶ παν- τὸς πνεύματος δικαίον ἐν πίστει τοῦ Χριστοῦ σον τετελειωμένον. Μνήσθητι, Κύριε, τῆς ἀρχαγγελικῆς φωνῆς τῆς λεγούσης" Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ cov" εὐλογημένη σὺ ἐν γυ- ναιξί, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας gov’ ὅτι Σωτῆρα ἔτεκες τῶν ψυχῶν ἡμῶν. Ὁ διάκονος τὰ δίπτυχα τῶν ζώντων. Ὑπὲρ σωτηρίας, εἰρήνης, ἐλέους, διαμονῆς καὶ ἀντιλήψεως τοῦ ἁγιωτάτον ἡμῶν τοῦ Δ΄. πατριάρχου, καὶ λοιπῶν ὁσίων dpxie- πισκόπων καὶ ἐπισκύπων, τῶν ἐν πάσῃ τῇ οἰκουμένῃ ὀρθοδόξως ὀρθοτομούντων τὸν λόγον τῆς ἀληθείας, παντὸς ἐκκλησιαστικοῦ τάγματος, καὶ ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ καὶ ἐξουσίᾳ ὄντων" iva ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι" ἔτι ὑπὲρ πρεσβυ- τέρων, διακόνων, διακονισσῶν, ὑποδιακόνων, Φ ^ ^ arayvocToy, ἑπορκιστῶν, ἑρμηνευτῶν, ψαλ- τῶν, μοναζόντων, ἀειπαρθένων, χηρῶν, LJ ^ ጫ ὀρφανῶν, ἐγκρατευομένων, καὶ τῶν ἐν σεμνῷ γάμῳ διαγόντων, καὶ τῶν φιλο- χρίστων" ᾿Εκφώνως, ᾿Εξαιρέτως τῆς παναγίας καὶ ὑπερευλογημένης, axpàvrov, δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένον, Μαρίας" Λέγουσιν ol διάκονοι, Μνήσθητι, Κύριε, ὁ Θεὸς ἡμῶν, Ὁ ἱερεὺς κλίνων λέγει, Τῆς παναγίας axpávrov τῶν τιμίων ἀσωμάτων ἀρχαγγέλων, Μιχαὴλ καὶ Ta- βριήλ, καὶ πάσης ἀγγελικῆς στρατιᾶς" [89] [89 b] (1) (3) (3) P. 29 LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. φητῶν, ἀποστόλων, μαρτύρων, ópoXoyy- τῶν, διδασκάλων, ὁσίων, παντὸς πνεύματος δικαίον ἐν πίστει τοῦ Χριστοῦ cov τετε- λειωμένον. Χαῖρε, κεχαριτωμένη, ὃ Ἰζύριος μετὰ σοῦ" εὐλογημένη σὺ ἐν γυναιξί, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου, ὅτι Σωτῆρα ἔτε- Kes τῶν ψυχῶν ἡμῶν. Ὃ ἀρχιδιάκονος λαμβάνει τὰ δίπτυχα τῶν ζώντων. Ὁ lepeds ἐκφωνεῖ, ᾿Ἐξαιρέτως τῆς παναγίας, ἀχράντου, ὑπερ- ευλογημένης, δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένον, Μαρίας. Οἱ διάκονο. Μνήσθητι, Κύριε ὁ Θεὸς e ^ pav, Ὃ ἱερεὺς ἐπικλινόμενος λέγει, (1) In marg. sup. cod. hae legitur rubrica: ᾿Ἐτέθη παρὰ τῷ ἁγίῳ Βασιλείῳ ἡ ἐκφώνησις αὕτη, ζήτει «. ιθ΄. [The invooation is not in any of the printed copies of Saint Basil It is in the MS. C. of B. Chrysostom (see p. 181, note d) as in the 291 PARIS MANUSCRIPT 476. apxdv, προφητῶν, ἀποστόλων, μαρτύρων, ὁμολογητῶν, διδασκάλων, ὁσίων, καὶ παντὸς πνεύματος δικαίου ἐν πίστει τοῦ Χριστοῦ σου τετελειωμένου. Ὃ ἱερεὺς συνάπτει, Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ" εὐλογημένη σὺ ἐν γυναιξί, καὶ εὐλογημένος o καρπὸς τῆς κοιλίας gov, ἀξιομακάριστε, ὅτι Σωτῆρα ἔτεκες τῶν ψνχῶν ἡμών. Λέγει οὖν τοῦτο τρίς. Eira ἐκφωνεῖ, "Efaipérws τῆς παναγίας, ἀχράντου, ὑπερ- ευλογημένης, δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου, Μαρίας. Ὁ διάκονος τὰ δίπτυχα τῶν κεκοιμημένων. Ὃ οὖν ἱερεὺς κλινόμενος ἐπεύχεται, Rossano 8. Mark (p. 40). But possibly the note refers to the'E£taipéros, which see in p. 82.] (2) P. omits this. (8) P. here inserts the passage which will be found below on p. 295. 37—2 (1) (8) (4) 292 ROTULUS MESSANENSIS. Tod ἁγίου 'Iwavvov τοῦ προφήτου, xpodpo- pov καὶ βαπτιστοῦ" τῶν ἁγίων καὶ πανευ- φήμων ἀποστόλων, Πέτρον, Παύλου, 'Av- δρέον, Ἰακώβον, Ἰωάννου, Φιλίππου, Bap- θολομαίον, Θωμᾶ, Ματθαίου, Ἰακώβου, Σίμωνος, Ἰούδα, Ματθία, Μάρκον, Λουκᾶ, @addaiov, Βαρνάβα, Τιμοθέου, Τίτου, 'Ava- viov, καὶ λοιπῶν ἁγίων μαθητῶν καὶ ἀπο- Tokay" καὶ τῶν ἁγίων καὶ μακαρίων πατέρων, ᾿Αδάμ, "Αβελ, Σήθ, 'Evos, "Evy, Noe Σήμ, Μελχισεδέκ, ᾿Αβραάμ, Ἰσαάκ, Ἰακώβ, Ἰωσήφ, ᾿Ιώβ' τῶν ἁγίων προφη- τῶν καὶ πατριαρχῶν καὶ δικαίων, τῶν ἁγίων ᾿Ααρών, Ἰησοῦ τοῦ Navy, Σαμονήλ, Ἤλώου, Ἐλισσαίου, Νάθαν, Δαβίδ, ᾿Αχιὰ τοῦ Σι- Aovirov, Ἡσαίου, Ἱερεμίου, ᾿Ιεζεχιήλ, Aa- vind, Ὥσηέ, ᾿Αμώς, ᾿Αβδίον, Μιχαίου, Μαλαχίον, Σοφονίον, 'ImgA, Ἰωνᾶ, ᾽Αμβα- κούμ, Ναούμ, Ζαχαρίον, ᾿Αγγαίου, καὶ λοιπῶν προφητῶν’ τοῦ ἁγίον Στεφάνον τοῦ πρωτοδιακόνον καὶ πρωτομάρτυρος" καὶ τῶν ἁγίων μαρτύρων καὶ ὁμολογητῶν, τῶν διὰ Χριστὸν τὸν ἀληθινὸν Θεὸν ἡμῶν μαρτυρησάντων καὶ ὁμολογησάντων τὴν καλὴν ὁμολογίαν" τῶν ἁγίων καὶ καλλινίκων μαρτύρων, ᾿Εράσμον, Θεοδώρου, Γεωργίου, Εὐστρατίου, Αὐξεντίον, Evyeviov, Μαρδαρίον καὶ ᾿Ορέστου, Παντελεήμονος, Εὐσταθίου, ᾿Ισιδώρου, Αἰμιλιανοῦ, ᾿Αδριανοῦ, Καισαρίου, Ἰουλιανοῦ καὶ τῶν σὺν αὐτῷ, Τρύφωνος, ᾿Αλεξάνδρον, Κηρύκου, Σεργίον καὶ Βάκχου, Κύρου καὶ ‘Iwdvvov, Μηνᾶ, Βίκτορος καὶ (1) Ιακώβου erased. (2) τῶν εὐαγγελιστῶν interlined after Λουκᾶ. (8) In the margin προφητῶν, Μωΐσέως before ᾿Ααρών, LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. To) ἁγίου 'Ivdvvov, τοῦ ἐνδόξου προφήτον προδρόμον καὶ βαπτιστοῦ" τῶν ἁγίων ἀπο- στόλων, Πέτρον, Παύλου, ᾿Ανδρέου, Ἰακώ- Bo, 'Ieavvov, Φιλίππον, Βαρθολομαίονυ, Θωμᾶ, Ματθαίου, Ιακώβον, Σίμωνος, Ἰούδα, Ματθία, Μάρκον, Λουκᾶ, τῶν εὐαγγελιστῶν" τῶν ἁγίων ἑβδομήκοντα ἀποστόλων" τῶν ἁγίων προφητῶν καὶ πατριαρχῶν καὶ δικαίων" τοῦ ἁγίου Στεφάνου, τοῦ πρωτοδιακόνου καὶ πρωτομάρτυρος" τῶν ἁγίων μαρτύρων καὶ ὁμολογητῶν, τῶν διὰ Χριστόν, τὸν ἀληθινὸν Θεὸν ἡμῶν, μαρτυρησάντων καὶ ὁμολογη- σάντων τὴν καλὴν ὁμολογίαν' τῶν ἁγίων νηπίων τῶν ἀναιρεθέντων ὑπὸ Ἡρώδου τοῦ βασιλέως. Μνήσθητι, Κύριε, ΠΠροκοπίον, Θεοδώρου, Γεωργίον, Κύρου, ᾿Ιωάννου, Λεοντίου, Σερ- yiov, Βάκχου, Κοσμᾶ, Δαμιανοῦ, Σαβι- viavov, Παύλου, Βαβυλᾶ καὶ τῶν σὺν αὐτῷ ἀθλησάντων, ᾿Αγαθαγγέλου, Εὐστρα- τίον καὶ τῶν σὺν αὐτῷ αἀθλησάντων' τῶν ἁγίων τεσσαράκοντα μαρτύρων' τῶν ἁγίων τεσσαρακοντάπεντε᾽ τῶν ἁγίων ὁμολογητῶν, Σαμωνᾶ, Tovpia, “AuBlBov' τοῦ ayioy ἱερομάρτυρος Δομετίου" τῶν ἁγίων llarre- λεήμονος, Φρόντωνος, Νικήτα καὶ 'Ep- podaov’ τοῦ ἁγίου Βοηθοῦ' τῶν ἁγίων GaAcAaíov, Mapivov καὶ Θεοτίμου, καὶ τοῦ ayiov μεγαλομάρτυρος Μερκουρίον" ὧν ταῖς εὐχαῖς ἐλεηθείημεν καὶ διαφυ- λαχθείημεν. Μνήσθητι, Κύριε, τῆς ἁγίας πρωτομάρ- (4) In the margin Μνήσθητι, Κύριε, τῶν νη- πίων τῶν ἀναιρεθέντων ὑπὸ Ἡρώδου τοῦ βασιλέω:. Μνήσθητι Κύριε τῶν ὃ μαρτύρων (after ὁμολο- γίαν). [90] [90 b] ΒΑ LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Τοῦ ἁγίου Ἰωάννου ἐνδόξον προφήτου, προδρόμου καὶ βαπτιστοῦ" τῶν ἁγίων ἀπο- στόλων Πέτρου καὶ Παύλου, ᾿Ανδρέον, "akefov, 'Ieavvov, Φιλίππον, Βαρθολο- patov, Θωμᾶ, Θαδδαίον, Ματθαίον, ᾿ἸΙακώ- βου, Σίμωνος, 'lovóa, Ματθίου, Μάρκου, Λουκᾶ, τῶν εὐαγγελιστών' τῶν ἁγίων προ- φητῶν, πατριαρχῶν, δικαίων' τοῦ ἁγίου Στεφάνου τοῦ πρωτοδιακόνου καὶ πρωτο- μάρτυρος" πάντων τῶν ἀπ᾽ αἰῶνος ἁγίων ov" οὐχ ὅτι ἡμεῖς ἐσμὲν ἄξιοι μνημονεύειν τῆς ἐκείνων μακαριότητος, ἀλλ᾽ ἵνα καὶ αὐτοὶ παρεστῶτες τῷ φοβερῷ καὶ φρικτῷ σον βήματι, ἀντιμνημονεύσωσι τῆς ἡμῶν ἐλεεινότητος, καὶ εὕρωμεν χάριν καὶ ἔλεος ἐνώπιόν σον, Κύριε, εἰς εἵκαιρον βοή- θειαν. 298 PARIS MANUSCRIPT 470. Τοῦ ayíov Ἰωάννου τοῦ προφήτον, προ- δρόμου καὶ βαπτιστοῦ" τῶν ἁγίων ἀποστό- λων Πέτρου, Παύλου, ᾿Ανδρέου, ᾿Ιακώβον, ἸΙωάννον, Φιλίππου, Βαρθολομαίου, Θωμᾶ, Ματθαίου, ᾿Ιακώβου, Σίμωνος, 'lovóa, Mar- θία, Μάρκου, Λουκᾶ, τῶν εὐαγγελιστῶν τῶν ἁγίων προφητῶν καὶ πατριαρχῶν καὶ δι- καίων᾽ τοῦ aytov Στεφάνον τοῦ πρωτοδια- κόνου καὶ πρωτομάρτυρος" τῶν ἁγίων pap- τύρων καὶ ὁμολογητῶν τῶν διὰ Χριστόν, τὸν ἀληθινὸν Θεὸν ἡμῶν, μαρτυρησάντων καὶ ὁμολογησάντων τὴν καλὴν ὁμολογίαν' τῶν ἁγίων νηπίων τῶν ἀναιρεθέντων ὑπὸ ‘Hpw- δου τοῦ βασιλέως. Μνήσθητι, Κύριε, τῶν ἁγίων μαρτύρων lipoxomiov, Θεοδώρου, Κύρου, ᾿Ιωάννον, Γεωργίον, Λεοντίον, Σερ- γίον, Βάκχον, Κοσμᾶ, Δαμιανοῦ, Σαβι- νιανοῦ, Παύλου, Βαβυλᾶ, ᾿Αγαθαγγέλου, Κλήμεντος, Εὐστρατίου καὶ τῶν σὺν αὐτῷ ἀθλησάντων᾽ τῶν ἁγίων τεσσαράκοντα" τῶν ἁγίων τεσσαρακοντάπεντε' τῶν ἁγίων τεσ- capakoyrdóvo' τῶν ἁγίων ἑξηκοντατριῶν" (1) P. omits this passage entirely. u) (a) ጽ ' 2594 ROTULUS MESSANENSIS. Buevriov' τῶν ἁγίων τεσσαράκοντα μαρ- ‘riper καὶ λοιπῶν ἁγίων μαρτύρων" τῶν ἁγίων μαρτύρων γυναικῶν, Θέκλης, 'Ava- oracias, Φεβρωνίας, BapBapas, ᾿Ἰονυλιανῆς, ᾿Αγαθῆς, Λουκίας, Καλλινίκης, Καλλίστης, ἸΙουλέίττης, Ἱερουσαλήμ, Ἑ κατερίνης, Na- ταλίας, Βασιλίσσης, Κιλικίας, Κυριακῆς, Evyeias, Χριστίνης, Εἰρήνης, Θεόδότης, Pavorys: οὐχ ὅτι ἡμεῖς ἐσμὲν ἄξιοι μνη- μονεῦσαι τῆς αὑτῶν μακαριότητος, ἀλλ᾽ ἵνα αὐτοὶ παρεστῶτες τῷ φρικτῷ καὶ φοβερῷ σου βήματι, Κύριε, ἀντιμνημονεύσωσιν τῆς ἡμετέρας ἐλεεινότητος᾽ καὶ τῶν ayiwy πα- τέρων ἡμῶν καὶ ἀρχιεπισκόπων, τῶν ἀπὸ τοῦ ἁγίου Ἰακώβου τοῦ ἀποστόλου καὶ ἀδελφοῦ τοῦ Κυρίου καὶ πρώτου τῶν ἐπι- σκόπων ᾿'μέχρι Λέοντος καὶ ᾿Αθανασίον ὁρ- θοδόξως ἀρχιεπισκοπησάντων καὶ τῶν ἐξ ἀρχῆς ᾿ἀρχιεπισκοπησάντων᾽ τῶν ἀπὸ τοῦ a » ላ ፆ .„ „ላ 4 ^ , ^ 'ἁγίον kai μακαρίου πατρὸς ἡμῶν "Evéa, ToU ἀποστολικοῦ καὶ πρώτου τῶν ἐπισκόπων, μέχρι Σωφρονίον καὶ Ἰωάννου: καὶ τῶν ἁγίων πατέρων ἡμῶν Διονυσίου, Κλήμεντος, Τιμοθέου, ᾿Ιγνατίον, Σιλβέστρου, Εἰρηναίου, ᾿Αλεξάνδρον, Εὐσταθίον, ᾿Αθανασίον, Βα- σιλείων, Τρηγορίων, ᾿Αμβροσίον, Νικολάου, ᾿Αμφιλοχίου, AtBepiov, Δαμάσον, ᾿Ιωάννου τοῦ Χρυσοστόμου, ᾿Ἐπιφανίον, Θεοφίλου, Κελευστίνου, Αὐγουστίνον, Κυρίλλων, Λέον- τος, Πρόκλον, Πρόκλου, Φίλικος, Ὁρμίσκου, ᾿Αγαπητοῦ, Εὐλογίον, Maprivov, ᾿Αγάθωνος, Σωφρονίου, Πολυκάρπου, Φλαβιανοῦ, Μεθο- (1) μυροφόρων γυναικῶν, τῶν ἁγίων added in ihe margin after ἁγίων. (2) dpx: interlined before ἐπισκόπων. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS., Tvpos @éxAys* τῶν ἁγίων μυροφόρων yuvat- κῶν' Tarrys, Φεβρωνίας, ᾿Αναστασίας, Ev- φημίας, Σοφίας, Βαρβάρας, 'lovuavis, Εἰρήνης, Ἔλπίδος, Πίστεως, ᾿Αγάπης, Πα- ρασκευῆς" τῆς ἁγίας Μαρίας" τῆς Συνοδίας, τῆς ἁγίας ZXrpaTovíkgs καὶ Σελεύκου" τοῦ ὁσίον πατρὸς ἡμῶν Συμεὼν τοῦ θαυμα- τουργοῦ, καὶ τῆς ὁσίας μητρὸς αὐτοῦ Map- θας" ὧν ταῖς εὐχαῖς ἐλεηθείημεν καὶ διαφυ- λαχθείημεν. Μνήσθητι, Κύριε ὁ Θεός, τῶν πατέρων ἡμῶν καὶ ἀρχιεπισκόπων, τῶν ἀπὸ τοῦ ἁγίου ᾿Ιακώβον τοῦ ἀποστόλου καὶ ἀδελφοῦ τοῦ Κυρίου καὶ πρώτον τῶν ἀρχιεπισκόπων μέχρι Ἰωσὴφ καὶ Opéorov τῶν ὀρθοδόξως ἀρχιεπισκοπησάντων τῆς ἁγίας σοῦ τοῦ Θεοῦ ἡμῶν πόλεως. Μνήσθητι, Κύριε, τῶν ἁγίων πατέρων ἡμῶν καὶ πατριαρχῶν Πέτρου, Ἐνώδου, "Iyvariov, Etpovos, Κορνηλίου, "Ἔρωτος, ᾿Θεόφιλου, Μαξιμίνου, Σεραπίωνος, ᾿Ασκλη- πιάδου, Φιλίτον, ZeBivov, Βαβυλᾶ, ᾿Αφα- βίον, Δημιτριανοῦ, Δόμνου, Τιμαίου, Kv ρίλλον, Βιταλίου, Φιλογονίου, Εὐσταθίου, Μελετίου, Φλαβιανοῦ, Πορφυρίου, IIavAc- ᾿Αλεξάνδρου, Θεοδότου, ᾿Ιωάννον, Βασιλείου, 'Axaxtov, Ἰουλιανοῦ, Παλλαδίον, Evdpaciov, ᾿Εφραιμίον, Δομ- γίνον, Tpryopiou, ᾿Αναστασίον, Θεοφανοῦς, Γεωργίου, Στεφάνου, G«odvAaxrov, Θεοδώ- pov, Θεοδωρήτου, Ἰώβ, Στεφάνου, Θεοδοσίου, Συμεών, Ἠλία, Θεοδοσίον, Θεοχαρίστου, , , yov, Evaypiov, (3) τῆς: ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως: added in the margin after the first ἀρχιετι- σκοπησάντων. [91] e) [91 b] LITURGY OF SAINT JAMES. 295 PARIS MANUSCRIPT 2509. [The following is printed in the edi- tion of Morel after the clause "Egaipérws, p. 291. Ot ψάλται. "Αξιόν ἐστιν ὡς ἀληθῶς μακαρίζειν σε, τὴν θεοτόκον, τὴν ἀειμακάριστον, Kat πανα- μώμητον, καὶ μητέρα τοῦ Θεοῦ ἡμῶν, τὴν τιμιωτέραν τῶν χερουβίμ, καὶ ἐνδοξοτέραν ἀσυγκρίτως τῶν σεραφίμ᾽ τὴν ἀδιαφθόρως Θεὸν Λόγον τεκοῦσαν, τὴν ὄντως θεοτόκον, σὲ μεγαλύνομεν. Kai πάλιν ψάλλουσιν. "Emi σοὶ χαίρει, κεχαριτωμένη, πᾶσα ἡ κτίσις, ἀγγέλων τὸ σύστημα, καὶ ἀνθρώπων τὸ γένος, ἡγιασμένε ναὲ καὶ παράδεισε λογικέ, παρθενικὸν καύχημα, ἐξ ἧς Θεὸς ἐσαρκώθη, καὶ παιδίον γέγονεν ὁ πρὸ αἰώ- vov ὑπάρχων Θεὸς ἡμῶν' τὴν γὰρ σὴν μήτραν θρόνον ἐποίησε, καὶ τὴν σὴν γαστέρα πλατυτέραν οὐρανῶν ἀπειργάσατο. Emi σοὶ χαίρει, κεχαριτωμένη, πᾶσα ἡ κτίσις" δόξα σοι. See p. 131, note e and p. 162, note ὁ.] PARIS MANUSCRIPT 476. τῶν ἁγίων τριακοντατριῶν' τῆς ἁγίας Θέκλης τῆς πρωτομάρτυρος" τῶν ayiov μυροφόρων γυναικῶν' Τάττης, Φεβρωνίας, ᾿Αναστασίας, Εὐφημίας, Σοφίας, BapBapas, Ἰονλιανῆς, Εἰρήνης, Ἐλπίδος, Πίστεως, ᾿Αγάπης, Mapi- vns, Αἰκατερίνης. Μνήσθητι, Κύριε, ὁ Θεὸς τῶν ἁγίων πατέ- ρων ἡμῶν καὶ ἀρχιεπισκόπων, τῶν ἀπὸ τοῦ ἁγίου Iaxo ffov τοῦ ἀποστόλου καὶ ἀδελφοῦ τοῦ Κυρίον καὶ πρώτον τῶν ἀρχιεπισκόπων, μέχρι Θεοφίλου καὶ Νικηφόρου, 'Iodvvov, Acovríou τῶν cpgogotws ἀρχιεπισκοπη- σάντων τῆς ἁγίας σοῦ τοῦ Θεοῦ ἡμῶν πόλεως. (a) Leo and Athanasius (Leontius and Ana- Blasius) are said to have been Archbishops of Jerusalem between 928 and 950. (b) Orestes was banished from Jerusalem and slain in the year 1012. (c) Theophilus seems to have succeeded Orestes: and Nicephorus to have been arch- bishop about the year 1050. ©) 296 LITURGY OF SAINT JAMES. ROTULUS MESSANENSIS. δίου, IIavAov, Μοδέστον, Ἐφραίμ, Mapri- vov, Ἡσυχίου, Μαρκιανοῦ, Παγκρατίου, ᾿Αντιπάτρονι, Τρηγορίου ᾿Ακραγαντίνων, Λέοντος, Εὔπλου, Σεφηριανοῦ, Φιλίππου, Γερμανοῦ, Νικολάου, Ταρασίου, ἐπισκόπων καὶ πρεσβυτέρων, ἱερομαρτύρων, ὀρθοδόξως ὀρθοτομησάντων τὸν λόγον τῆς σῆς ἀλη- θείας" Καὶ τῶν ἁγίων, μεγάλων, οἰκουμενικῶν t£ συνόδων, πρώτης τῶν ἐν Νικαίᾳ τριακοσίων δέκα καὶ ὀκτὼ ἁγίων πατέρων, δευτέρας τῶν ἐν Κωνσταντινουπόλει ἑκατὸν πεντήκοντα, τρίτης τῶν ἐν ᾿Εφέσῳ διακοσίων, τετάρτης τῶν ἐν Χαλκηδόνι ἑξακοσίων τριάκοντα, πέμπτης τῶν ἐν Σινᾶ ἑκατὸν ἑξήκοντα τεσ- σάρων, ἕκτης πάλιν τῶν ἐν Σινᾶ διακοσίων ὀγδοήκοντα θ΄. καὶ λοιπῶν ἁγίων συνόδων καὶ ἐπισκόπων τῶν ἐν πάσῃ τῇ οἰκουμένῃ ὀρθοδόξως ὀρθοτομούντων τὸν λόγον τῆς ἀληθείας" ሓ € ^» , ea ላ * καὶ τῶν ὁσίων πατέρων ἡμῶν καὶ ao- κητῶν Παύλου, ᾿Αντωνίον, Παύλου, Πα- CODEX ROSSANENRIS. ᾿Αγάθωνος, Χριστοφόρου τοῦ veopaprupos, Θεοδώρου, ᾿Αγαπίουν, Ἰωάννου, Νικολάου, "HAlov, Θεοδώρον, Βασιλείου, Πέτρον καὶ Θεοδοσίου, τῶν ὀρθοδόξως ἀρχιεπισκοπη- σάντων τῆς ἁγίας καὶ κορυφαιοτάτης ἐκκλη- σίας, τῆς φιλοχρίστον ἡμῶν Θεοῦ πόλεως ᾿Αντιοχείας. Μνήσθητι, Κύριε, τῶν ἁγίων πατέρων ἡμῶν καὶ διδασκάλων Κλήμεντος, Τιμοθέου, Τίτον, ᾿Ιγνατίονη, Διονυσίον, Εἰρηναίου, Πέτρον, Τρηγορίου, ᾿Αλεξάνδρου, Evora- Olov, ᾿Αθανασίον, Βασιλείου, Τρηγορίου, Γρηγορίου, ᾿Αμβροσίου, ᾿Αμφιλοχίου, Λιβε- ρίον, Δαμάσον, ᾿Ιωάννον, ᾿Επιφανίου, Θεο- φίλου, KeAcorivov, Avyovorivov, Κυρίλλου, Λέοντος, Πρόκλον, Πρωτερίον, Φῷδλικος, "Oppicdov, Ἑὐλογίον, ᾿Εφραιμίον, 'Ava- στασίου, Θεοδώρου, Μαρτίνου, ᾿Αγάθωνος, Σωφρονίον. Μνήσθητι, Κύριε, τῶν ἅγιων μεγάλων καὶ οἰκουμενικῶν ἐξ συνόδων' τῶν ἐν Νικαίᾳ τριακοσίων δέκα καὶ ὀκτὼ ἁγίων πατέρων, καὶ τῶν ἐν Κωνσταντινουπόλει ἑκατὸν πεντήκοντα, καὶ τῶν ἐν ᾿Εφέσῳ τὸ πρότερον διακοσίων, καὶ τῶν ἐν Καλχηδόνι ἑξακοσίων τριάκοντα, καὶ τῶν ἐν τῇ ἁγίᾳ πέμπτῃ συνόδῳ ἑκατὸν ἑξήκοντα τεσσάρων, καὶ τῶν ἐν τῇ ἁγίᾳ ἕκτῃ συνόδῳ διακοσίων ὀγδοή- κοντα ἐννέα, καὶ λοιπῶν ἀγίων συνόδων" ἡμῶν, ἀρχιεπισκόπων καὶ ἐπισκόπων, τῶν ἐν πάσῃ τῇ οἰκουμένῃ op- θοδόξως ὀρθοτομησάντων τὸν λόγον τῆς ἀληθείας. Μνήσθητι, Κύριε, τῶν ἁγίων πατέρων € «a ἡμῶν καὶ ἀσκητῶν Παύλου, 'Avrovíov, καὶ πατέρων (a) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. (a) [The order in the *'Synodicon" recited in the Greek Church on “orthodox Sunday” gives Peter and Theodosius as successively Patriarchs of Antioch. Peter was alive in the year 1054. Neale’s Patriarchate of Antioch, p. 172, note 2.] (b) [The fixing the place of the meeting of the fifth and sixth councils at Sinai is strange.] (c) [This M8. alone mentions the seventh Synod.] 297 PARIS MANUSCRIPT 4760, Μνήσθητι, Κύριε, τῶν ἁγίων πατέρων ἡμῶν καὶ διδασκάλων Κλήμεντος, Τιμοθέου, Ἰγνατίον, Διονυσίον, Ἑἐρηναίον, Πέτρον, Τρηγορίον, ᾿Αλεξάνδρον, Eioragiou, ᾿Αθα- νασίον, Βασιλείου, T'pyyopiov, T'pyyopiwy, ᾿Αμβροσίου, ᾿Αμφιλοχίου, Λιβερίον, Δαμά- σου, 'Iodyvov, ᾿Επιφανέίου, Θεοφίλου, Κελε- orivov, Αὐγουστίνου, Κυρίλλου, Λέοντος, Πρόκλου, Φίλικος, Προτέση, Ὁρμίσδου, Εὐλογίον, ᾿Εφραίμ, ᾿Αναστασίον, Θεοδώρου, Maprívov, ᾿Αγάθωνος, ΣΣωφρονίου. Μνήσθητι, Κύριε, τῶν ἁγίων μεγάλων καὶ οἰκουμενικῶν ἐξ συνόδων᾽ τῶν ἐν Νικαίᾳ τριακοσίων δέκα καὶ ὀκτώ, τῶν ἐν Κων- σταντινονπόλει ἑκατὸν πεντήκοντα, τῶν ἐν Ἐφέσῳ τὸ πρότερον διακοσίων, τῶν ἐν Χαλ- κηδόνι ἑξακοσίων τριάκοντα, τῶν ἐν τῇ ἁγίᾳ , /, ኢ) ε [4 πέμπτῃ συνόδῳ ἑκατὸν ἑξηκοντατεσσάρων, τῶν ἐν τῇ ayia ἕκτῃ συνόδῳ διακοσίων τῇ «ነጭ ከ t ὀγδοηκονταεννέα, τῶν ἐν τῇ ἑβδόμῃ συνόδῳ τριακοσίων ἑξηκοντάεπτα ἁγίων πατέρων τῶν ἐν Νικαίᾳ συνελθόντων τὸ δεύτερον᾽ καὶ ጫ ^ « » , ላ ያ τῶν λοιπῶν αγίων συνόδων καὶ ἐπισκόπων τῶν ἐν πάσῃ τῇ οἰκουμένῃ ὀρθοδόξως ὀρθο- τομησάντων τὸν λόγον τῆς ἀληθείας. Μνήσθητι, Κύριε, τῶν ἁγίων πατέρων ea a * ^ , » [4 ἡμῶν καὶ ασκητῶών Παύλου, Avroviov, 98 tà 298 ROTULUS MESSANENSIS. xepiov, “Ahoy, Ocodwpov, Ἱλαρίωνος, Φ Apoeviov, Μάκαρος, Μακαρίου, Ἔ φραίμ, Σιμεῶνος, Συμεῶνος, Εὐθυμίου, Θεοδοσίου, Σάβα, Xapírevos, Γερασίμον, Μαξίμον, LÀ , ^ » , M e^ Avactaciov, Koopa, Ιωαννου, καὶ τῶν ayiov πατέρων ἡμῶν τῶν ἀναιρεθέντων ὑπὸ ^ , a € 7 Ld ^ ^ ‘ τῶν βαρβάρων ἐν τῷ αγίῳ ὄρει τῷ Σινᾶ καὶ ἐν τῇ Ῥαϊθοῦ. | Μνήσθητι, Κύριε, πρεσβυτέρων, διακό- ^ e , ?, ^ νων, διακονισσῶν, ὑποδιακόνων, ἀναγνωστῶν, ^ e^ o^ ^ a ψαλτών, ἑρμηνευτῶν, μοναζόντων, τῶν μετὰ πίστεως ἐν τῇ κοινωνίᾳ τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας τελειωθέντων" καὶ τῶν πιστῶν καὶ εὐσεβῶν βασιλέων, Κων- σταντίνου καὶ Ἑλένης, Θεοδοσίον τοῦ peya- λου, Μαρκιανοῦ, Κωνσταντίνου, καὶ τῶν κατ᾽ αὐτοὺς εὐσεβῶς καὶ πιστῶς βασιλευσάντων" M ያ ^ , [4 ^ καὶ πάντων τῶν ἐν πίστει Χριστοῦ προ- κεκοιμημένων, φιλοχρίστων, ὀρθοδόξων, λαΐ- κῶν᾽ καὶ ὑπὲρ εἰρήνης καὶ εὐσταθείας πασῶν τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, καὶ ὑπὲρ ὧν ἕκαστος προσήνεγκεν, ἣ κατὰ διάνοιαν ἔχει, καὶ τοῦ περιεστῶτος φιλοχρίστον λαοῦ, καὶ πάντων, καὶ πασῶν. Kal λέγει ὁ ἱερεὺς μυστικῶς, ^ [2 “ Tov a-y(ov ᾿Ιωάννου, τοῦ προφήτου, προ- γ , ’ , ኣ e^ ^ e ያ/ ላ δρόμου καὶ βαπτιστοῦ, τῶν ἁγίων καὶ πανευ- , », , 4 ^ t€ ^ ^ , φήμων ἀποστόλων, καὶ TOU ayiov TOU À., φ ላ , ov τὴν μνήμην μνημονεύομεν, καὶ πάντων ^ φ ^ / τῶν ἁγίων cov' ὧν ταῖς ἱκεσίαις ἐπίσκεψαι ε ε , a , , , ἡμᾶς, ὁ Θεός. Καὶ μνήσθητι, Kvpte, πάν- ^ , » ክ φ , » , TOV τῶν κεκοιμημένων ἐπ᾽ ἐλπίδι ἀναστά- ^ , N ያ ኽ # σεως ζωῆς αἰωνίου, καὶ ἀνάπαυσον αὐτούς, @ ^ ላ ጫ ^ , που ἐπισκοπεῖ TO φῶς τοῦ προσώπον cov. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Χαρίτωνος, Παύλου, Παχωμίον, ᾿Αμμωνᾶ, Θεοδώρου, Ἱλαρίωνος, ᾿Αρσενίον, Μακαρίου, Maxapíov, Xuan, ᾿Ιωάννου, Παμβώ, Ποι- μένος, Νείλου, "Hodupov, 'Edpaip, Συμεώ- vos, Συμεῶνος, Θεοδοσίον, Σάβα, Σάβα, Εὐθυμίου, Θεοκτίστου, Τερασίμου, IIavro- λέοντος, Μαξίμου, ᾿Αναστασίον, Koopa, Ἰωάννου, Τιμοθέου καὶ τοῦ νέον Χαρίτωνος. Μνήσθητι, Κύριε, τῶν ἁγίων πατέρων ἡμῶν τῶν ἀναιρεθέντων ὑπὸ τῶν βαρβάρων ἐν τῷ ἁγίῳ ὄρει τῷ Σινᾶ καὶ ἐν τῇ Paige καὶ λοιπῶν ὁσίων πατέρων ἡμῶν καὶ ἀσκη- τῶν ὀρθοδόξων, καὶ πάντων τῶν ἁγίων σον" οὐχ ὅτι ἡμεῖς ἐσμὲν ἄξιοι μνημονεύειν τῆς ἐκείνων μακαριότητος, ἀλλ᾽ ἵνα καὶ αὐτοὶ παρεστῶτες τῷ φοβερῷ καὶ φρικτῷ σον βήματι ἀντιμνημονεύσωσι τῆς ἡμῶν ἐλεει- γότητος, καὶ εὕρωμεν χάριν καὶ ἔλεος ἐνώπιόν σον, Κύριε, εἷς εὔκαιρον βοήθειαν. Μνήσθητι, Κύριε, πρεσβυτέρων, διακόνων, διακονισσῶν, ἀναγνωστῶν, ἑπορκιστών, ἑρμηνευτῶν, ψαλτῶν, μοναζόν- των, ἀειπαρθένων, χηρῶν, ὀρφανῶν, ἐγκρα- τενομένων, τῶν μετὰ πίστεως ἐν τῇ ἁγίᾳ κοινωνίᾳ τῆς ἁγίας σον καθολικῆς καὶ ἀπο- στολικῆς ἐκκλησίας τελειωθέντων. ε , ὑποδιακόνων, Μνήσθητι, Κύριε, τῶν εὐσεβῶν καὶ πιστῶν βασιλέων, Κωνσταντίνου, Ἑλένης, Θεοδοσίον τοῦ μεγάλου, Μαρκιανοῦ, ILovA- χερίας, Λέοντος, Ἰουστινιανοῦ, Κωνσταν- τίνον, καὶ τῶν κατ᾽ αὐτοὺς εὐσεβῶς καὶ πιστῶς βασιλευσάντων᾽ καὶ πάντων τῶν ἐν πίστει καὶ σφραγίδι Χριστοῦ προκεκοι- μημένων, φιλοχρίστων, ὀρθοδόξων, λαϊκῶν. (1) Σισινίον, ᾿Ιωάννου, Δαμάσου interlined after Μακαρίου. [92 b) LITURGY OF SAINT JAMES. 209 PARIS MANUSCRIPT 2509. PARIS MANUSCRIPT 476. Xapírovos, Παύλου, Παχωμίον, ᾿Αμμοῦν, Θεοδώρου, Ἱλαρίωνος, ᾿Αρσενίου, Μακαρίου, Ἰωάννου, Παμβών, Ποιμένος, Νείλου, Ἰσι- Supov, Edpaip, Xvj.evos, Θεοδοσίου, Σάβα, Εὐθυμίον, Θεοκτίστου, Τερασίμον, IIavro- λέοντος, Μαξίμου, ᾿Ονουφρίου, Παφνουτίου, » ያ na 9 , Avacraciov, Κοσμᾶ, Ιωαννου. Μνήσθητι, Κύριε, τῶν ἁγίων πατέρων ε ^ ^ ϑ , € ላ ^ , ἡμῶν τῶν αναιρεθέντων ὑπὸ τῶν βαρβάρων ἐν τῷ ὄρει τῷ Σινᾶ καὶ ἐν τῇ Ῥαιθῷ, καὶ τῶν λοιπῶν ὁσίων πατέρων ἡμῶν καὶ . ^ d , b] ያ ^ εν», ἀσκητῶν ὀρθοδόξων καὶ πάντων τῶν ἁγίων" L4 v. e ^ a Ld , οὐχ ὅτι ἡμεῖς ἐσμὲν ἄξιοι μνημονεύειν ^ ኔ ^ , *43* € ላ τῆς ἐκείνων μακαριότητος, αλλ (ya καὶ αὐτοὶ παρεστῶτες τῷ φοβερῷ καὶ φρικτῷ σον βήματι ἀντιμνημονεύσωσι τῆς ἡμῶν ἐλεεινότητος. Μνήσθητι, Κύριε, πρεσβυτέρων, διακό- νων, ὑποδιακόνων, ἀναγνωστῶν, ἑπορκιστῶν, ψαλτῶν, μοναζόντων, ἀειπαρθένων, χηρῶν, > ^ , A ^ ^ ὀρφανών, ἐγκρατενομένων, kai τῶν ἐν σεμνῷ γάμῳ διαμεινάντων, καὶ τῶν μετὰ πίστεως ἐν τῇ κοινωνίᾳ τῆς ἁγίας σου καθολικῆς ἐκκλησίας τελειωθέντων. | Μνήσθητι, Κύριε, τῶν εὐσεβῶν wai πιστῶν βασιλέων, Κωνσταντίνου καὶ 'EAé- νης, Θεοδοσίου τοῦ μεγάλου, Μαρκιανοῦ, Πουλχερίας, Λέοντος, Ἰουστινιανοῦ, Κων- σταντίνου, καὶ τῶν κατ᾽ αὐτοὺς εὐσεβώς καὶ πιστῶς βασιλευσάντων’ καὶ πάντων τῶν ἐν πίστει καὶ σφραγίδι Χριστοῦ προκεκοι- μένων, φιλοχρίστων, ὀρθοδόξων, λαϊκῶν. 38—2 a) (a) (5) (6) (a) (7) ©) 300 ROTULUS MESSANENSIS., Kal ὀνομάζει τοὺς κοιμηθέντας. Μνήσθητι, Κύριε, τῶν ἡμετέρων γονέων, καὶ ἀδελφῶν, καὶ , καὶ συγγενῶν, καὶ πάσης σαρκός, ὧν ἐμνήσθημεν καὶ ὧν οὐκ ἐμνήσθημεν, ὀρθοδόξων’ ἐκεῖ αὐτοὺς ἀνά- wavooy ἐν χώρᾳ ζώντων, ἐν βασιλείᾳ οὐρα- vov, ἐν τρνφῇ παραδείσου, eis κόλπους ᾿Αβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ἐν σκηναῖς τῶν δικαίων, ὅθεν ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός, ἔνθα ἐπισκοπεῖ τὸ φῶς τοῦ προσώπον σον καὶ καταλάμπει διὰ παντός. ἡμῶν δὲ τὰ τέλη τῆς ζωῆς χριστιανὰ καὶ εὐάρεστα, εἰρηνικὰ καὶ ἀναμάρτητα, κατεύ- θυνον, Κύριε, Κύριε, ἐπισυνάγων ἡμᾶς ὑπὸ τοὺς πόδας τῶν ἐκλεκτῶν σου, ὅτε θέλεις καὶ ὡς θέλεις, μόνον χωρὶς κατακρίσεως καὶ αἰσχύνης παραπτωμάτων"......... αὐτὸς γάρ ἐστιν μόνος ἀναμάρτητος φανεὶς ἐπὶ τῆς γῆς. ᾿Εκφώνω:. Ey πρώτοις μνήσθητι, Κύριε, τοῦ ἁγιωτάτου πατρὸς ἡμῶν καὶ πατριάρχου, τοῦ A’., τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως, καὶ τῶν σὺν αὑτῷ ἁγίων τεσσάρων οἰκουμενικῶν, ὀρθοδόξων πατριαρχῶν, Βενε- δίκτου Ῥώμης, Νικολάον Κωνσταντινου- (1) There is a space here in the MS. (2) τούτων πάντων μνήσθητι, Κύριε, ὃ Θεὸς τῶν πνευμάτων added in the margin after συγ- γενῶν. (8) τῇ interlined. σου interlined. [ἐν τῇ Ba. cov οὐρανῶν. (4) τῶν πατέρων interlined after 'Iaxe 8. (δ) ἀνώδυνα interlined after εὐάρεστα. ἐν εἰ- phry interlined after ἀναμάρτητα. (6) διὰ ToU μονογενοῦς cov Υἱοῦ, Kuplou δὲ xal Θεοῦ xal Σωτῆρος ἡμῶν, ᾿Ιησοῦ Χριστοῦ interlined LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Μνήσθητι, Κύριε, τῶν ἡμετέρων γονέων καὶ φίλων καὶ συγγενῶν καὶ ἰδίων, ἐν τῇ βασιλείᾳ σου, τοῦ Δ΄. καὶ τοῦ Δ΄. Τούτων πάντων μνήσθητι, Κύριε ὁ Θεὸς τῶν πνευμάτων καὶ πάσης σαρκός, ὧν ἐμνήσθημεν καὶ ὧν οὐκ ἐμνήσθημεν, ὀρθο- δόξων, ἀπὸ τοῦ “ABeA τοῦ δικαών μέχρι τῆς σήμερον ἡμέρας" ἐκεῖ αὐτοὺς ἀνάπαυσον ἐν χώρᾳ ζώντων, ἐν τῇ βασιλείᾳ σον, ἐν τρυφῇ τοῦ παραδείσον, ἐν κόλποις ᾿Αβραὰμ καὶ Ἰσαὰκ καὶ ᾿Ιακώβ, τῶν ἁγίων πατέρων ἡμῶν" ὅθεν ἀπέδρα ὀδύνη, λύπη, καὶ στεναγμός, ἔνθα ἐπισκοπεῖ τὸ φώς τοῦ προσώπον σου καὶ καταλαάμπει διὰ παντός. ἡμῶν δὲ τὰ τέλη τῆς ζωῆς χριστιανὰ καὶ εὐάρεστα καὶ ἀναμάρτητα ἐν εἰρήνῃ κατεύθυνον, Κύριε, ἐπισυνάγων ἡμᾶς ὑπὸ τοὺς πόδας τῶν ἐκλεκτῶν σον, ὅτε θέλεις καὶ ὡς θέλεις, μόνον χωρὶς αἰσχύνης καὶ παραπτωμάτων, διὰ τοῦ μονογενοῦς cov Ὑἱοῦ, Κυρίον δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ" αὐτὸς γάρ ἐστιν ὁ μόνος ἀναμάρτητος φανεὶς ἐπὶ τῆς γῆς. on an erasure, ὁ interlined before μόνος. (7) μεγάλων interlined after τεσσάρων. (a) This passage was in use in the time of Jerome. ‘‘Sacerdotum quotidie ora concele- brant ὁ μόνος ἀναμάρτητος, quod in lingua noetra dicitur, Qui solus eat sine peccato." Lib. rr. contr. Pelagianos c. 28 (tom. 1r. p. 771). Bee Palmer Orig. Lit. 1. p. 80, The Benedictine editors of Jerome appear not to have been aware of the existence of the phrase in this Liturgy. [9$ Ὁ] [94) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Μνήσθητι, Κύριε ὁ Θεὸς τῶν πνευμάτων καὶ πάσης σαρκός, ὧν ἐμνήσθημεν καὶ ὧν οὐκ ἐμνήσθημεν, ὀρθοδόξων, ἀπὸ ABeA τοῦ δικαίου μέχρι τῆς σήμερον ἡμέρας" αὐτὸς ἐκεῖ αὐτοὺς ἀνάπαυσον, ἐν χώρᾳ ζώντων, ἐν τῇ βασιλείᾳ σον, ἐν τῇ τρυφῇ τοῦ παραδείσου, ἐν τοῖς κύλποις ᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ Ἰακώβ, τῶν ἁγίων πατέρων ἡμῶν, ὅθεν ἀπέδρα ὀδύνη, λύπη, καὶ στε- vaypos, ἔνθα ἐπισκοπεῖ τὸ φώς τοῦ προσ- wrov σου καὶ καταλάμπει διὰ παντός. ἡμῶν δὲ τὰ τέλη τῆς ζωῆς χριστιανὰ καὶ εὐάρεστα καὶ ἀναμάρτητα ἐν εἰρήνῃ κατεύ- θυνον, Κύριε, Ἱζύριε, ἐπισυνάγων ἡμᾶς ὑπὸ τοὺς πόδας τῶν ἐκλεκτῶν oy, ὅτε θέλεις καὶ ὡς θέλεις, μόνον χωρὶς αἰσχύνης καὶ παραπτωμάτων, διὰ τοῦ μονογενοῦς oy Υἱοῦ, Κυρίον δέ, Θεοῦ, καὶ Σωτῇρος ἡμῶν, Ἰησοῦ Χριστοῦ" αὐτὸς γάρ ἐστιν 0 μόνος ἀναμάρτητος φανεὶς ἐπὶ τῆς γῆς. 901 PARIS MANUSCRIPT 476. Μνήσθητι, Κύριε, τῶν ἡμετέρων γονέων καὶ ἀδελφῶν, καὶ φίλων καὶ συγγενῶν. ᾿Ενταῦθα μνημονεύει obs θέλει ὁ ἱερεὺς κεκοιμή- μένους χριστιανούς. Τούτων πάντων μνήσθητι, Κύριε 6 Θεὸς τῶν πνευμάτων καὶ πάσης σαρκός, ὧν ἐμνή- σθημεν καὶ ὧν οὐκ ἐμνήσθημεν, ὀρθοδόξων" αὐτὸς ἐκεῖ αὐτοὺς ἀνάπαυσον, Κύριε, ἐν χώρᾳ ζώντων, ἐν τῇ βασιλείᾳ σον, ἐν τῇ τρυφῇ τοῦ παραδείσου, ἐν κόλποις ᾿Αβραὰμ καὶ Ισαὰκ καὶ Ιακωβ, τῶν ἁγίων πατέρων ἡμῶν, ὅθεν ἀπέδρα ὀδύνη, λύπη, καὶ στε- γαγμός, ἔνθα ἐπισκοπεῖ τὸ φῶς τοῦ προσώ- πον σου καὶ καταλάμπει διὰ παντός. ἡμῶν δὲ τὰ τέλη τῆς ζωῆς χριστιανὰ καὶ dva- μάρτητα ἐν εἰρήνῃ κατεύθυνον, Κύριε, ἐπισυνάγων ἡμᾶς ὑπὸ τοὺς πόδας τῶν ἐκλεκτῶν σου, ὅτε θέλεις καὶ ὡς θέλεις, μόνον χωρὶς αἰσχύνης καὶ παραπτωμάτων, διὰ τοῦ μονογενοῦς σον Ὑἱοῦ, Κυρίου δὲ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ" αὐτὸς γάρ ἐστιν ὁ μόνος ἀναμάρτητος φανεὶς ἐπὶ τῆς γῆς. (b) [Benedict VII. was Pope of Rome from 974 to 983. Nioolaus IL. Chrysoberges was Patriarch of Constantinople from 988 to 997. Agapius II. Patriarch of Alexandria from 985 to 997. (Another Agapius immediately pre ceded him according to some accounts.) Elias was Patriarch of Alexandria for many years from 968.] (1) In marg. inf. cod. hsc legitur rubrica: ᾿Ετέθη παρὰ τῷ ἁγίῳ Βασιλείῳ ἡ εὐχὴ αὕτη πλα- τυτέρα, ζήτει κι κ΄. [p. 1667] a) (a) 302 BOTULUS MESSANENSIS. πόλεως, ᾿Αγαπίον ᾿Αντιοχίας, kal "Hila τῆς μεγάλης πόλεως ᾿Αλεξανδρείας, καὶ τοῦ A’, τοῦ ἀρχιεπισκόπον ἡμῶν, οὗς χάρισαι ταῖς ἁγίαις σον ἐκκλησίαις ἐν εἰρήνῃ rufous]. Καὶ ὑπὲρ εἰρήνης καὶ εὐσταθίας τοῦ παντὸς κόσμου, καὶ ἑνώσεως πασῶν τῶν ἐκκλησιῶν, καὶ ὑπὲρ ὧν ἕκαστος προσή- veykev, ἢ κατὰ διάνοιαν ἔχει, καὶ τοῦ περιεστῶτος λαοῦ, καὶ πάντων καὶ πα- σῶν. "Expdwus. Ac’ dv καὶ ἡμῖν καὶ αὐτοῖς ὡς ἀγαθὸς καὶ φιλάνθρωπος Δεσπύτης, Ὁ λαός. “Aves, ἄφες, συγχώρησον, ὁ Θεός, τὰ παραπτώματα ἡμῶν, τὰ ἑκούσια, τὰ ἀκούσια, τὰ ἐν γνώσει καὶ τὰ ἐν ay Lj void, ᾿ Ἐκφώνως ὁ ἱερεύς. Χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σον Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ. Ὃ ἱερεύς. Εἰρήνη πᾶσιν. ' Ὁ λαός. Καὶ τῷ πνεύματί σου. Εἴτα ὁ ἀρχιδιάκονος. Ἔτι καὶ ἔτι καὶ διὰ παντὸς ἐν di ρήνῃ. Καὶ ὑπὲρ τῶν προσκομισθέντων ἁγίων, (1) In the margins (one of which is partly eaten away): ὁ ἀρχιδιάκονος προσφωνεῖ. ὑπὲρ εἰρήνης, ἐλέους, διαμονῆς καὶ ἀντιμισθίας τῶν ἁγίων πατέρων ἡμῶν, ὁ δεῖνα, ὁ δεῖνα, τῶν πατριαρχῶν ὀρθοδόξων, ὀρθοτομούντων τὸν λόγον τῆς ἀληθείας, καὶ ὑπὲρ σωτηρίας καὶ ἀντιλήψεως τοῦ ἁγίου πατρός, ὃ δεῖνα, τοῦ ἐπισκόπου, καὶ λοιπῶν waré- pur ἡμῶν TO» ἐν...... τῇ οἰκουμένῃ dp...... τὸν λόγον τῆς ἀληθείας, καὶ παν...... τικου ὀρθοδοξ...... kal πάντων...... εὐσεβούντων (3) ἵνα ἥρεμον καὶ ἡσύχιον βίον διάγωμεν, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνό- LITURGY OF SAINT JAM to. . CODEX ROSSANENSIS. Ὁ διάκονος. Καὶ ὑπὲρ εἰρήνης καὶ εὐσταθίας παντὸς τοῦ κόσμον καὶ τῶν ἁγίων τοῦ Θεοῦ ἐκκλη- σιῶν, καὶ ὑπὲρ ὧν ἕκαστος προσήνεγκεν, ἣ κατὰ διάνοιαν ἔχει, καὶ τοῦ περιεστῶτος λαοῦ, καὶ πάντων καὶ πασῶν. Ὁ λαός. Καὶ πάντων καὶ πασῶν. "0 ἱερεὺς λέγει ἐκφωνῶν, At ὃν καὶ ἡμῖν καὶ αὐτοῖς, ὡς ἀγαθὸς Θεὸς καὶ φιλάνθρωπος Δεσπύτης, ᾿ Ὁ λαός. "Aves, ἄφες, συγχώρησον, ὃ Θεός, τὰ παραπτώματα ἡμῶν, τὰ ἑκούσια, τὰ ἀκούσια, τὰ ἐν γνώσει, τὰ ἐν ἀγνοίᾳ, y. "O ἱερεὺς ἐκφώνως. Χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ Χριστοῦ cov, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύματι, νῦν καὶ ἀεί, καί. Ὁ λαός.. ᾿Αμήν. "0 ἱερεύς. Εϊρήνη πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σου. Ὁ ἀρχιδιάκονος λέγει, "Ert. καὶ ἔτι καὶ διὰ παντὸς ἐν εἰρήνῃ τοῦ Κυρίον δεηθώμεν" Ὑπὲρ τῶν προσκομισθέντων καὶ ἁγια- ryt. ἔτι ὑπὲρ πρεσβυτέρων, διακόνων, ὑποδιακό- γων, ἀναγνωστῶν, ἑρμηνεντῶν, ἑπορκιστῶν, ψαλ- τῶν, μοναζόντων, ὑπὲρ ἀειπαρθένων, χηρῶν, ὄρφα- γῶν, ἐγκρατευομένων. καὶ τῶν ἐν σεμνῷ γάμῳ διαγόντων, τῶν φιλοχρίστων, ὀρθοδόξων, λαϊκῶν, καὶ ὧν ἔτι αὐτοί (sic). (2) καὶ προαγιασθέντων ἐπουρανίων added in the margin after προσκομισθέντων : and τιμίων after ἁγίων. (3) The number Y is added in another hand (a) (94 t a) Py 8R LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. ^ Aéyes ὁ πρωτοδιάκονος, Καὶ ὑπὲρ εἰρήνης καὶ εὐσταθείας παντὸς κόσμον καὶ τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, καὶ ὑπὲρ ὧν ἕκαστος προσήνεγκεν, 3) κατὰ διάνοιαν ἔχει, καὶ τοῦ περιεστῶτος λαοῦ, καὶ πάντων καὶ πασῶν. Ὁ λαός. Καὶ πάντων καὶ πασών. Ὁ ἱερεὺς ἐκφωνεῖ, Ad ὅν καὶ ἡμῖν καὶ αὐτοῖς ὡς ἀγαθὸς καὶ φιλάνθρωπος, Ὁ λαός. Ayes, ἄφες, συγχώρησον, ὁ Θεός, τὰ παραπτώματα ἡμῶν, τὰ ἑκούσια, τὰ ἀκούσια, τὰ ἐν γνώσει καὶ τὰ ἐν dy- ’ νοίᾳ, Ὁ ἱερεύς. Χαριτι καὶ οἰκτιρμοῖς καὶ φι- λανθρωπίᾳ τοῦ μονογενοῦς cov Yiov, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου A Πνεύματι, νῦν καὶ ae, καὶ «ls τοὺς αἰῶνας. Ὁ λαός. ᾿Αμήν. Ὁ ἱερεύς. Ἑϊρήνη πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σου. 'O ἀρχιδιάκονος λέγει. "Er. καὶ ἔτι διὰ παντὸς ἐν εἰρήνῃ τοῦ Κυρίου δεηθώμεν. Ὑπὲρ τῶν προσκομισθέντων καὶ ἁγια- (a) Compare Chrys. ad Hebr. Hom. xv. tom. xir. p. 166. τί δέ ἐστιν ᾿Ανενεγκεῖν ἁμαρ- Tlas; ὥσπερ ἐπὶ τῆς προσφορᾶς, Fs ἀναφέρομεν, ἀναφέρομεν καὶ ἁμαρτήματα λέγοντες Εἴτε ἑκόντες εἴτε ἄκοντες ἡμάρτομεν συγχώρησον. (1) P. ὁ διάκονος. Mr Hammond puta this passage into a note, saying that it is clearly 303 PARIS MANUSCRIPT 476. Εἴτα ὁ διάκονος. Καὶ ὑπὲρ εἰρήνης καὶ εὐσταθείας. Elra ἐκφωνεῖ ὁ ἱερεὺς πρὸς τὸν λαόν, At ὃν καὶ ἡμῖν καὶ αὐτοῖς ὡς ἀγαθὸς Θεὸς καὶ φιλάνθρωπος Δεσπότης, Εἶτα λέγει ὁ λαὸς ἀπὸ τῶν ἐκτός, "Aves, ἄφες. Ὡσαύτως ὁ ἱερεὺς ἐκφωνεῖ μεγάλως, Χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ Χριστοῦ σου, μεθ᾽ οὗ εὐ ὃς εἴ καὶ δεδοξασμένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ. σον Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εἰρήνη πᾶσιν. Ὁ διάκονος συνάπτει, οὕτω λέγων μεγάλως, Ἔτι καὶ ἔτι διὰ παντός, Ὑπὲρ τῶν προκειμένων δώρων τοῦ Κυρίον δεηθῶμεν. misplaced. All the MSS., however, have it here. (2) P. reads rd ἐν ἔργῳ καὶ λόγφ' τὰ ἐν γνώσει καὶ ἀγνοίᾳ" τὰ ἐν νυκτὶ καὶ ἐν ἡμέρᾳ" τὰ κατὰ νοῦν καὶ διάνοιαν" τὰ πάντα ἡμῖν σνγχώρησον, ὡς ἀγα- θὸς καὶ φιλάνθρωπος. (3) P. ὁ διάκονος. (1) (8) 904. ROTULUS MESSANENSIS. ἐπουρανίων, θείων δώρων, Κυρίῳ τῷ @ep ἡμῶν δεηθώμεν, Ὅπως Κύριος ὁ Θεὸς ἡμῶν, ὁ προσδε- ξάμενος αὐτὰ eis τὸ ἅγιον καὶ vrepov- ράνιον καὶ πνευματικὸν αὐτοῦ θυσιαστής- ριον, els ὀσμὴν εὐωδίας, ἀντικαταπέμψῃ ἡμῖν τὴν θείαν χάριν καὶ τὴν δωρεὰν τοῦ παναγίου. Τὴν ἑνότητα τῆς πίστεως, καὶ τὴν κοι- γωνίαν τοῦ παναγίον Πνεύματος αἰτησάμε- vot, ἑαντοὺς καὶ ἀλλήλους. "0 Θεὸς καὶ Πατὴρ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, 6 μεγα- λώνυμος Κύριος, ἢὶ μακαρία φύσις, ἡ ἀφθο- vos ἀγαθότης, ἡ πηγὴ τῆς ζωῆς καὶ τῆς ἀθανασίας, ὁ ὧν εὐλογητὸς eis τοὺς αἰῶνας, ὁ καθήμενος ἐπὶ τῶν χερουβὶμ καὶ δοξαζό- μενος ὑπὸ τῶν σεραφίμ, ᾧ παρεστήκασι χίλιαι χιλιάδες καὶ μύριαι μυριάδες ἁγίων ἀγγέλων καὶ ἀρχαγγέλων στρατιαί" τὰ μὲν προσενεχθέντα σοι δῶρα, δόματα, καρπώ- ματα, els ὀσμὴν εὐωδίας προσδεξάμενος, καὶ ἁγιάσαι καὶ τελειῶσαι κατηξίωσας, ἀγαθέ, τῇ χάριτι τοῦ Χριστοῦ cov, καὶ τῇ ἐπιφοι- τήσει τοῦ παναγίον σον Πνεύματος" ἁγία- σὸν δή, Δέσποτα, καὶ τὰς ἡμετέρας ψυχὰς (1) The last four words are in the margin. (2) ὁ πώτων Θεὸς καὶ Δεσπότης added in the LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. cÜévrov, τιμίων, ἐπουρανίων, ἀῤῥήτων, ἀχράντων, ἐνδόξων, φοβερῶν, prev, θείων δώρων, Κυρίῳ τῷ Θεῷ ἡμῶν δεηθῶμεν, Ὅπως Κύριος ὁ Θεὸς ἡμῶν προσδεξά- μενος αὐτὰ εἰς τὸ ἅγιον καὶ ὑπερουράνιον, γοερὸν καὶ πνευματικὸν αὐτοῦ θυσιαστήριον, εἰς ὀσμὴν εὐωδίας, ᾿Αντικαταπέμψῃ ἡμῖν τὴν θείαν χάριν καὶ τὴν δωρεὰν τοῦ παναγίον Πνεύματος, δεή- θώμεν. Τὴν ἑνότητα τῆς πίστεως, καὶ τὴν κοι- γωνίαν τοῦ παναγίου αὐτοῦ καὶ προσκυνητοῦ Πνεύματος αἰτησάμενοι, ἑαυτοὺς καὶ ἀλλή- λους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ ἡμῶν παραθώμεθα. Ὁ λαός. Sot, Κύριε. Ταῦτα τοῦ διακόνου ἀρχομένου λέγειν, ὁ ἱερεὺς κλινόμενοξ ἐπεύχεται. Ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, ὁ με- γαλώνυμος Κύριος, ἢ μακαρία φύσις, ἡ ἄφθονος ἀγαθότης, ὁ πάντων Θεὸς καὶ Δεσπότης, ὁ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας τῶν αἰώνων, ὁ καθήμενος ἐπὶ τῶν χερουβὶμ καὶ δοξαζόμενος ὑπὸ τῶν σεραφίμ, ᾧ wape- στήκασι χίλιαι χιλιάδες καὶ μύριαι μυριάδες ἁγίων ἀγγέλων καὶ ἀρχαγγέλων στρατιαΐζ" τὰ μὲν προσενεχθέντα σοι δῶρα, δόματα, καρπώματα, εἷς ὀσμὴν εὐωδίας προσεδέξω, καὶ ἁγιάσαι καὶ τελειῶσαι κατηξίωσας, ἀγαθέ, τῇ χάριτι τοῦ Χριστοῦ σον καὶ τοῦ παναγίον σον Πνεύματος" Gyiaroy, Δέσ- ποτα, καὶ τὰς ἡμετέρας ψυχὰς καὶ τὰ margin before ἡ πηγὴ τῆς ζωῆς. (8) τῶν αἰώνων interlined. @) Jk. 31 (3) a BR LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. σθέντων τιμίων, ἐπουρανίων, ἀῤῥήτων, ἀχράντων, ἐνδόξων, φοβερῶν, φρικτῶν, θείων δώρων Κυρίῳ τῷ Θεῷ ἡμῶν δεη- θώμεν. Ὅπως Κύριος ὁ Θεὸς ἡμῶν, ὁ προσδεξά- μενος αὐτὰ «ls τὸ ἅγιον καὶ vmepoupanoy, γοερὸν καὶ πνευματικὸν αὐτοῦ θυσιαστήριον, els ὀσμὴν εὐωδίας, ἀντικαταπέμψῃ ἡμῖν τὴν θείαν χάριν καὶ τὴν δωρεὰν τοῦ παναγίον Πνεύματος, δεηθῶμεν. Τὴν ἑνότητα τῆς πίστεως, καὶ τὴν κοι- γωνίαν τοῦ παναγίον αὐτοῦ καὶ προσκυνη- τοῦ Πνεύματος αἰτησάμενοι, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. Ὁ λαός. ᾿Αμήν. Ὃ ἱερεὺς ἐπεύχεται. ὋὉ @eds καὶ Πατὴρ τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, ὁ μεγα- λώνυμος Κύριος, *) μακαρία φύσις, ἢ ἀφθο- vos ἀγαθότης, ὁ πάντων Θεὸς καὶ Δεσπότης, ὁ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας, 0 καθήμενος ἐπὶ τῶν χερουβὶμ καὶ δοξαζόμενος ὑπὸ τῶν σεραφίμ, ᾧ παρεστήκασι χίλιαι χιλι- ἀδες καὶ μύριαι μυριάδες ἁγίων ἀγγέλων καὶ ἀρχαγγέλων rpartai' τὰ μὲν προσ- «vexÜévra σοι δῶρα, δόματα, καρπώματα, εἰς ὀσμὴν εὐωδίας προσεδέξω, καὶ ἁγιάσαι καὶ τελειῶσαι κατηξίωσας, ἀγαθέ, τῇ χάριτι τοῦ Χριστοῦ σον, καὶ τῇ ἐπιφοιτήσει τοῦ wavayiov σον IIveiparos* ἁγίασον, Δέσπο- τα, καὶ τὰς ἡμετέρας ψνχὰς καὶ σώματα (1) P. omits ἡμῶν. (2) P. adds πνευματικῆς. (3) In marg. inf. cod. hsc legitur rubrica: 909 PARIS MANUSCRIPT 476. Ὅπως Κύριος ὁ Θεὺς ἡμῶν, ὁ προσδεξα. Τὴν ἑνότητα τῆς πίστεως. Ὁ δὲ ἱερεὺς κλίνων λέγει τὴν εὐχήν. "O Θεὸς καὶ Πατὴρ τοῦ Κυρίον quay Ἰησοῦ Χριστοῦ, 0 μεγαλώνυμος Κύριος, ἡ μακαρία φύσις, 1] ἄφθονος ἀγαθότης, 8 πάντων Θεὸς καὶ Δεσπότης, ὁ ὧν εὐλογητὸς eis τοὺς αἰῶνας τῶν αἰώνων, ὁ καθήμενος ἐπὶ τῶν χερουβὶμ καὶ δοξαζόμενος ὑπὸ τῶν σεραφίμ, ᾧ παρεστήκασι χίλιαι χιλιάδες καὶ μύριαι μυριάδες ἁγίων ἀγγέλων καὶ ἀρχαγγέλων στρατιαί" τὰ μὲν προσε- γεχθέντα σοι δῶρα, δόματα, καρπώματα, εἰς ὀσμὴν εὐωδίας προσεδέξω, καὶ ἁγιάσαι καὶ τελειῶσαι κατηξίωσας, ἀγαθέ, τῇ χάριτι τοῦ Χριστοῦ σον, καὶ τῇ ἐπιφοιτήσει τοῦ παναγίον σον Πνεύματος: ἁγίασον, Δέ A cora, xoi τὰς ἡμετέρας ψνχὰς καὶ τὰ 'EréOncay παρὰ τῷ ἁγίῳ Βασιλείῳ αἱ αἰτήσεις αὗται συντομώτεραι, ζήτει x. κβ΄. [pp. 166,167.) (4) P. adds πνευματικῆς. 99 DEX RBIS" σώμα ᾿ς κὰ πνεύματα αὶ χάφησοῦ τὸς δον | ἀνάκρινον . eov eio €5 καὶ ἐκ » ἡμῶν 7 wovት ry, πὸ μὸν ገሻ πᾶ U κρίσιν» c, ψεῦδοδ, κά δόλον» πόντα ep sv Be ικύν» G χεονεξίαν» gga οδοξία"» ἃσαν κίαν πάντα ያ a φ / ^ , Gupovs av YY" ay V (ay, πᾶσον qty? «σαν ቅ ρίαν a € [6 ^ a ያ καὶ θυμδ' Gc oV ino ጥሪ καὶ ἐν τοῖς odpavers ἅγιον @cov τίατέρο» καὶ καὶ μὴ 1ge 105 εμᾶς €5 g po" Ku te, BPP e 19 δυνάψ' ὃν i ke » δυνάμ' ὁ εἰδὼς id ἡνῶν» „እዱ prot ες ἀπὸ τοῦ ™ pov, * ,τητα Τῇ . ain the left marge ey Noy εἰρή τὰ καὶ gto ε ΚΟΥ after pr pure (δὴ mare! e ἃ as ebove expe «on σοῦ COTM ጎዞ nel In the mat ὁ ἱερέ εὔχεται go" LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. A] καὶ τὰ πνεύματα, καὶ ψηλάφησον τὰς δια- , voias, xai ayaxptyoy τὰς συνειδήσεις, καὶ ἔκβαλον ad ἡμῶν πᾶσαν ἔννοιαν πονηράν, L4 a » ^ e^ , πάντα λογισμὸν aceXyij, πᾶσαν ἐπιθυμίαν aicxpay, πάντα λογισμὸν ἀπρεπῆ, πάντα φθόνον καὶ τῦφον καὶ ὑπόκρισιν, πᾶν ψεῦ- , δος, πάντα δόλον, πάντα περισπασμὸν βιωτικόν, πᾶσαν πλεονεξίαν, πᾶσαν κενο- δοξίαν, πᾶσαν ῥᾳθυμίαν, πᾶσαν κακίαν, πάντα θυμόν, πᾶσαν ὀργήν, πᾶσαν μνησι- κακίαν, πᾶσαν βλασφημίαν, πᾶσαν κίνησιν σαρκός τε καὶ πνεύματος ἀπηλλοτριωμένην ^ , ^ € ld , ToU θελήματος τῆς aytorros σου" ε ^ Ὁ ἱερεὺς ἐκφωνεῖ. Kai καταξίωσον ἡμᾶς, Δέσποτα φιλάνθρωπε, μετὰ παῤῥησίας, ἀκατακρίτως, ἐν καθαρᾷ καρδίᾳ, ψνχῇ συντετριμμένῃ, ἀνεπαισχύντῳ προσώπῳ, ἡγιασμένοις χείλεσι, τολμᾶν ἐπικαλεῖσθαι σέ, τὸν ἐν τοῖς οὐρανοῖς ἅγιον Θεὸν Πα- τέρα, καὶ λέγειν, Ὁ λαός. TTárep HMON, ὁ ἐν τοῖς oypa- Noic. Ὃ ἱερεὺς ἐπικλινόμενος λέγει, Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, Κύριε, Κύριε τῶν δυνάμεων, ὁ εἰδὼς τὴν ἀσθένειαν ἡμῶν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ ^ a P4 πονηροῦ, kai τῶν ἔργων αὐτοῦ, kai macys (a) The Lord's prayer was certainly used at Antioch in the time of Chrysostom. See In Ge- nesim, Hom. ΧΧΥ͂ΙΙ. tom. 1v. p. 268: “Ay τοῦτο κατορθώσωμεν, δυνησόμεθα μετὰ καθαροῦ συνειδό- ros καὶ τῇ ἱερᾷ ταύτῃ καὶ φρικτῇ τραπέζῃ προσελ- θεῖν, καὶ τὰ ῥήματα ἐκεῖνα τὰ τῇ εὐχῇ συνεζευγμένα 907 PARIS MANUSCRIPT 476. σώματα καὶ TG πνεύματα, καὶ ψηλάφησον τὰς διανοίας, καὶ ἀνάκρινον τὰς συνειδήσεις, καὶ ἔκβαλε ad’ ἡμῶν πᾶσαν ἔννοιαν πονη- ράν, πάντα λογισμὸν ἀσελγῆ, πᾶσαν ἐπι- θυμίαν καὶ ἐνθύμησιν αἰσχράν, πάντα λογισμὸν ἀπρεπῆ, πάντα φθόνον καὶ τῦφον καὶ ὑπόκρισιν, πᾶν ψεῦδος, πάντα δόλον, πάντα περισπασμὸν βιωτικόν, πᾶσαν πλεον- εξίαν, πᾶσαν κακίαν, πάντα θυμόν, πᾶσαν ὀργήν, πᾶσαν μνησικακίαν, πᾶσαν βλασφη- μίαν, πᾶσαν κίνησιν σαρκός τε καὶ πνεύ- ματος ἀπηλλοτριωμένην τοῦ θελήματος τῆς ἁγιότητός σον" 'O ἱερεὺς βάλλει θυμίαμα καὶ ἐκφωνεῖ με- γάλως, Καὶ καταξίωσον ἡμᾶς, Δέσποτα φιλάν» θρωπε, Κύριε, μετὰ παῤῥησίας, ἀκατακρί- τους, ἐν καθαρᾷ καρδίᾳ, ψυχῇ πεφωτισμένῃ, ἀνεπαισχύντῳ προσώπῳ, ἡγιασμένοις χείλ- eo τολμᾶν ἐπικαλεῖσθαι σέ, τὸν ἐν τοῖς οὐρανοῖς ἅγιον Θεὸν Πατέρα, καὶ λέγειν, Ὁ δὲ λαὸς τὸ ἸΤάτερ HMÓN. Kal ὁ ἱερεὺς ἱστάμενος λέγει καθ᾽ ἑαυτὸν τὴν εὐχὴν ταύτην ἐπευχόμενος, Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, Κύριε, Κύριε τῶν δυνάμεων, ὃν ὑπενεγκεῖν οὐ δυνάμεθα, ὁ εἰδὼς τὴν ἀσθένειαν ἡμῶν, ^ > A ^ ^ ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, καὶ μετὰ παρρησίας φθέγξασθαι. “Ἶσασιν οἱ μεμνη- μένοι τὸ λεγόμενον. (1) In marg. inf. cod. hec legitur rubrica: ᾿Ἐτέθη παρὰ τῷ ἁγίῳ Βασιλείῳ ἡ ἐκφώνησις αὕτη μετὰ καὶ τοῦ Πάτερ ἡμῶν, ζήτει x. κγ΄. [pp. 85, 167.] 39—2 (1) (2) (4) 308 ROTULUS MESSANENSIS. καὶ ἀπὸ τῶν ἔργων αὐτοῦ, καὶ πάσης ἐπη- ρείας καὶ μεθοδείας αὐτοῦ, διὰ τὸ ὄνομά σον τὸ ἅγιον, τὸ ἐπικληθὲν ἐπὶ τὴν ἡμε- τέραν ταπείνωσιν" Ὅτι σοῦ ἐστιν ἡ Bac ca. Εἰρήνη πᾶσιν. Eira ὁ ἀρχιδιάκονοςς. Τὰς κεφαλάς. Σοὶ ἐκλίναμεν οἱ δοῦλοί σου, Κύριε, τοὺς ἑαυτῶν αὐχένας, ἐνώπιον τοῦ ἁγίον cov θυσιαστηρίου, ἀπεκδεχόμενοι τὰ παρὰ σοῦ πλούσια ἐλέη" πλουσίαν τὴν χάριν σου καὶ τὴν εὐλογίαν σον ἐξαπόστειλον ἡμῖν, Δέσποτα, καὶ ἁγίασον τὰς ψυχὰς ἡμῶν καὶ τὰ σώματα καὶ τὰ πνεύματα, ἵνα ἄξιοι γενώμεθα κοινωνοὶ καὶ μέτοχοι τῶν ἀχράν- Tey gov μνστηρίων, els ἄφεσιν ἁμαρ- Tuy" ᾿Εκφώνησις, Σὺ yap προσκυνητὸς εἶ καὶ δεδοξασμένος ὑπάρχεις, ὁ Θεὸς ἡμῶν, καὶ ὁ μονογενής σον Yids, καὶ τὸ Πνεῦμά σου τὸ πανάγιον, νῦν καὶ ἀεί, καί Ese. Β΄. Καὶ ἔσται 7) χάρις καὶ τὰ (1) ἐν Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν added in the margin, and ἐκφών. in the other margin before ὅτι σοῦ. (2) In the margin καὶ εὔχεται ὁ ἱερεὺς κλίνων, LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. τῶν ἔργων αὐτοῦ, καὶ πάσης ἐπηρείας καὶ μεθοδείας αὐτοῦ, καὶ τέχνης καὶ ἀπάτης αὐτοῦ, διὰ τὸ ὄνομά σον τὸ ἅγιον, τὸ ἐπικληθὲν ἐπὶ τὴν ἡμετέραν ταπείνωσιν" 'Exóórws. “Ore σοῦ ἐστιν ἡ βασιλεία, καὶ 1} δύναμις, καὶ ἡ δόξα. | Ὁ λαός. ᾿Αμήν. 'O ἱερεύς. Εἰρήνη πᾶσιν. Ὁ διάκονος. Τὰς κεφαλάς. Ὁ ἱερεὺς κλίνων ἐπεύχεται" Σοὶ ἐκλίναμεν οἱ δοῦλοί σον, Κύριε, τοὺς ἑαυτῶν αὐχένας, ἐνώπιον τοῦ ἁγίου oy θυσιαστηρίου, ἀπεκδεχόμενοι τὰ παρὰ σοῦ πλούσια ἐλέη" πλουσίαν καὶ νῦν τὴν χάριν σου καὶ τὴν εὐλογίαν σον ἐξαπόστειλον ἡμῖν, Δέσποτα, καὶ ἁγίασον ἡμῶν ras ψυχὰς καὶ τὰ σώματα καὶ τὰ πνεύματα, ἵνα ἄξιοι γενώμεθα κοινωνοὶ καὶ μέτοχοι γενέ- σθαι τῶν ἁγίων σου μυστηρίων, eis ἄφεσιν ἁμαρτιῶν καὶ eis ζωὴν αἰώνιον" ᾿Εκφώνως:. Σὺ γὰρ προσκυνητὸς καὶ δε- δοξασμένος ὑπάρχεις, ὁ Θεὸς ἡμῶν, καὶ ὁ μονογενής σον Yios, καὶ τὸ Πνεῦμά σον τὸ παγάγιον, νῦν καὶ ἀεί, καὶ eis τούς. Καὶ πάλιν ὁ ἱερεὺς ἱστάμενος σφραγίζει τὰ δῶρα, ἐκφωνών, Καὶ ἔσται ἡ χάρις καὶ τὰ ἐλέη τῆς ἁγίας λέγων. (3) Before τὴν there seems to have been in. terlined καὶ νῦν. (4) καὶ εἰς ζωὴν τὴν αἰώνιον apparently added. [96 b] >a »a- pu LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 3509. ἐπηρείας καὶ μεθοδείας αὐτοῦ, διὰ τὸ ὄνομά σου τὸ ἅγιον, τὸ ἐπικληθὲν ἐπὶ τὴν ἡμε- γέραν ταπείνωσιν" ᾿Εκφώνησις, Ὅτι σοῦ ἐστιν 9 βασιλεία, καὶ ἡ δύναμις, καὶ 7 δόξα, τοῦ Πατρός, καὶ Toy Ὑἱοῦ, καὶ τοῦ ayiov Πνεύματος, viv καὶ ἀεί. Ὁ λαός. ᾿Αμήν. 'O ἱερεύς. Ἑϊρήνη πᾶσι. Ὁ λαός. Καὶ τῷ πνεύματί σον. Ὁ ἀρχιδιάκονος λέγει, Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Ὁ λαός. Σοί, Κύριε. 'O ἱερεὺς ἐπεύχεται λέγων οὕτως" Σοὶ ἐκλίναμεν oi δοῦλοί σου, Κύριε, τοὺς ἑαυτῶν αὐχένας, ἐνώπιον τοῦ ἁγίου σου θυσιαστηρίου, ἀπεκδεχόμενοι τὰ παρὰ σοῦ πλούσια ἐλέη’ πλουσίαν τὴν χάριν σον καὶ τὴν εὐλογίαν σου ἐξαπόστειλον ἡμῖν, Δέσποτα, καὶ ἁγίασον τὰς ψυχὰς ἡμῶν καὶ τὰ σώματα καὶ τὰ πνεύματα, ἵνα ἄξιοι γενώμεθα κοινωνοὶ καὶ μέτοχοι γενέσθαι τῶν ἁγίων cov μυστηρίων, εἷς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον" ᾿Εκφώνησις. Σὺ γὰρ προσκυνητὸς καὶ δε- δοξασμένος ὑπάρχεις, ὁ Θεὸς ἡμῶν, καὶ ὁ μονογενής σου Yios, καὶ τὸ Πνεῦμά σον τὸ πανάγιον, νῦν καὶ ἀεί. Ὁ λαός. ᾿Αμήν. "O ἱερεὺς ἐκφωνεῖ, Καὶ ἔσται *) χάρις καὶ τὰ ἐλέη τῆς ἁγίας (1) P. ὁ διάκονος. (2) Dr Neale without any authority inserted here the prayer Ὁ Θεός, ὁ μέγας xal θαυμαστός (see below p. 323) and is followed by Mr Ham- 309 PARIS MANUSCRIPT 470. ἐκ τῶν ἔργων αὐτοῦ, kal πάσης ἐπηρείας καὶ μεθοδείας αὐτοῦ, διὰ τὸ ὄνομά σου τὸ ἅγιον, τὸ ἐπικληθὲν ἐπὶ τὴν ἡμετέραν ταπείνωσιν᾽ Εἴτα ἐκφωνεῖ, Ὅτι σοῦ ἐστιν 1] βασι- λεία, καὶ 7) δύναμις, καὶ ἡ δόξα, τοῦ Πατρός, καὶ τοῦ Ὑἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, viv καὶ ἀεί, καὶ εἷς τοὺς αἰώνας τῶν Ὃ ἱερεύς. Εἰρήνη πᾶσιν. Ὁ διάκονος. Τὰς κεφαλὰς ἡμῶν τῷ. "0 lepeds τὴν εὐχὴν ταύτην κλίνων" Σοὶ ἐκλίψαμεν οἱ δοῦλοί σου, Κύριε, τοὺς ἑαυτῶν αὐχένας, ἐνώπιον τοῦ ἁγίου σου θυσιαστηρίου, ἀπεκδεχόμενοι τὰ παρὰ σοῦ πλούσια ἐλέη" πλουσίαν καὶ νῦν τὴν χάριν σον καὶ τὴν εὐλογίαν σον ἐξαπόστειλον ἡμῖν, Δέσποτα, καὶ ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα καὶ τὰ πνεύματα, ἵνα ἄξιοι γενώμεθα κοινωνοὶ καὶ μέτοχοι γενέ- σθαι τῶν ἁγίων σον μνστηρίων, εἰς ἄφεσιν ἁμαρτιῶν καὶ εἷς ζωὴν αἰωνιον" ᾿Εκφωνεῖ ὁ ἱερεὺς ἔξω, Σὺ γὰρ προσκυνητὸς καὶ δεδοξασμένος ὑπάρχεις, ὁ Θεὸς ἡμῶν, καὶ ὁ μονογενής σον Υἱός, καὶ τὸ Πνεῦμα cov τὸ πανάγιον, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰώνας τῶν αἶώνων. ᾿Ἐπισυνάπτει καὶ ταύτην τὴν ἐκφώνησιν" Καὶ ἔσται ἡ χάρις καὶ τὰ ἐλέη τῆς mond. Dr Daniel follows the edition of Morel, which agrees with the Paris MS, 2509. (8) P. τοὺς ἡμετέρου: αὐχένας. (1) (3) (u}- 310 ROTULUS MESSANENSIS. ἐλέη τῆς ἁγίας καὶ ὁμοουσίου kal προσκυ- - νητῆς Τριάδος μετὰ πάντων ἡμῶν. Ὁ λαός. Καὶ μετὰ τοῦ πνεύματός σου. Ὁ διάκονος. Πρόσχωμεν. Ὃ ἱερεὺς ὑψῶν τὸν ἄρτον εὔχεται, "Aye, ὁ ἐν ἁγίοις ἀναπανόμενος, Κύριε, o Θ M ft ^ © » € «a ^ λό ^ €os μων, aytaroy ἡμᾶς To ye Τῆς σῆς χάριτος καὶ τῇ ἐπιφοιτήσει τοῦ Tava- , , MJ ላ φ σ γίου σον Πνεύματος" σὺ γὰρ εἶπας, " Aytot ἔσεσθε, ὅτι ἐγὼ ἅγιός εἶμι, Κύριε ὁ Θεὸς ἡμῶν. ᾿Ακατάληπτε, Θεέ, Λόγε, τῷ Πατρὶ bj ^ e. » , e , Pi καὶ TQ ἁγίῳ Πνεύματι ὁμοούσιε, συναΐδιε, ላ 9 , , A » ’ καὶ ἀχώριστε, πρόσδεξαι τὸν ἀκήρατον ὕμνον ἐν ταῖς ἁγίαις σον καὶ ἀναιμάκτοις θυσίαις, σὺν τοῖς χερουβὶμ καὶ σεραφίμ, καὶ παρ᾽ ἐμοῦ τοῦ ἁμαρτωλοῦ, βοῶντος καὶ λέγοντος" ᾿Εκφώνησις ὁ ἱερεύς" Τὰ daria τοῖς érfoic. Ὁ λαός. Εἷς ἅγιος. Ὑπὲρ σωτηρίας, καὶ ἀντιλήψεως τοῦ ἁγίου πατρὸς ἡμῶν, τοῦ A’., παντὸς τοῦ κλήρου, καὶ τοῦ φιλοχρίστου λαοῦ. (1) ἀκτίστου καὶ ἀδιαιρέτου in the margin after ὁμοουσίου. (2) Prefixed in the margin Μετὰ φόβου Θεοῦ. (3) σφραγίζων καθ᾿ ἑαντόν added. (4) Δέσποτα interlined after εἶπας. (δ) παναγίῳ σου interlined (for ἀγίφ). LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. καὶ ὁμοουσίον, ἀκτίστον καὶ ἀδιαιρέτου, καὶ προσκυνητῆς Τριάδος, μετὰ πάντων ὑμῶν. Ὁ λαός. Καὶ μετὰ τοῦ πνεύματός σου. Ὁ διάκονο. Μετὰ φόβου Θεοῦ πρόσ: σχωμεν. ᾿ (7 ἱερεὺς ὑψῶν τὸν ἄρτον λέγει καθ᾽ ἑαυτόν, Ἅγιε, ὁ ἐν ἁγίοις ἀναπαυύμενος, Κύριε, ἁγίασον ἡμᾶς τῷ λόγῳ τῆς σῆς χάριτος καὶ τῇ ἐπιφοιτήσει τοῦ παναγίου gov ΤΙνεύμα- Tos* σὺ γὰρ εἶπας, Δέσποτα, " Aytot ἔσεσθε, ὅτι ἐγὼ ἅγιός εἰμι, Κύριος ὁ Θεὸς ὑμῶν. Καὶ συνάπτει. ᾿Ακατάληπτε, Θεέ, Λόγε, τῷ Πατρὶ καὶ τῷ παναγίῳ Πνεύματι ópo- ούσιε, συναΐδιε, καὶ ἀχώριστε, πρόσδεξαι τὸν ἀκήρατον ὕμνον ἐν ταῖς ἁγίαις σον ἀναιμάκτοις θυσίαις, σὺν τοῖς χερουβὶμ καὶ σεραφίμ, καὶ παρ᾽ ἐμοῦ τοῦ ἁμαρτωλοῦ, βοῶντος καὶ λέγοντος" Eira ἐκφωνεῖ, Τὰ ἅγιὰ τοῖς ἁΓίοια. Ὁ λαός. Εἷς ἅγιος, εἷς Κύριος Ἰησοῦς Χριστός, εἰς δόξαν Θεοῦ Πατρός, σὺν ἁγίῳ Πνεύματι, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὁ διάκονος λέγει, Ὑπὲρ ἀφέσεως τῶν ἁμαρτιῶν ἡμῶν καὶ ἱλασμοῦ τῶν ψυχῶν ἡμῶν, καὶ ὑπὲρ ory pias καὶ ἀντιλήψεως τοῦ A’., τοῦ ἁγιωτάτου (6) Filled up thas in the margin: εἶς Κύριος ᾿Ιησοῦς Χριστίς, els δόξαν Θεοῦ Πατρός, σὺν ἁγίῳ Πνεύματι, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. (7) Prefixed in the margin Τὴν ἐκτενῇ ὁ διά- KOV.$. (8) The MS. has ἱλασμιόν. [97] (a) a) (a) @) 312 ROTULUS MESSANENSIS. "Ere δὲ καὶ ὑπὲρ σωτηρίας καὶ ἀφέσεως ἁμαρτιῶν τῷ προσενέγκαντι ἀδελφῷ ἡμῶν. Καὶ ὑπὲρ μνήμης τῶν ὁσίων πατέρων ἡμῶν καὶ ἀδελφών, εἴπωμεν πάντες ἐκτενῶς. Kal μελίζων ὁ ἱερεύς, κρατῶν τὸ ἥμισν τῇ δεξιᾷ, βάπτει πρῶτον εἰς τὸ ποτήριον τῆς δεξιᾶς λέγων, Ἕνωσις τοῦ παναγίου σώματος καὶ τοῦ τιμίου αἵματος τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, Εἴτα σφραγίζει τὸ τῆς ἀριστερᾶς, καὶ ἄρχεται μελίζειν, καὶ πρὸ πάντων διδοῖ εἰς ἕκαστον Κρα- τῆρα μερίδα διπλῆν, λέγων, Ἥνωται, καὶ ἡγίασται, καὶ τετελείωται εἷς τὸ ὄνομα τοῦ Πατρός, καὶ τοῦ Ὑἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. (1) τοῦ Κυρίου δεηθῶμεν in the margin. (2) τὸ θεῖον μυστικὸν δῶρον interlined after τετελείωται. (3) Added by interlineations and in the mar. gin, xal ὅτε πληρώσῃ ped few kal μετὰ τὸ πληρῶ- σαι τὸν διάκονον, Δόξα Πατρί, καί, Κύριε, ey σον, λέγει ὃ lepeós?. Ἑὐλογητὸς ὁ Κύριος, ὃ εὐλογῶν καὶ ἁγιάζων ἡμᾶς τοὺς ἐν φόβῳ (7) μελίξζοντας καὶ πάντα: τοὺς ἐν πίστει μεταλαμβάνοντα:ε, νῦν καὶ ἀεί. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ἡμῶν πατριάρχου, καὶ ὑπὲρ πάσης ψυχῆς θλιβομένης καὶ καταπονουμένης, ἐλέους καὶ βοηθείας Θεοῦ ἐπιδεομένης, καὶ ἐπιστροφῆς τῶν πεπλανημένων͵ ἰάσεως τῶν ἀσθενούντων, ἀναῤῥύσεως τῶν αἰχμαλώτων, ἀναπαύσεως τῶν προκεκοιμημένων πατέρων τε καὶ ἀδελ- pov ἡμῶν, πάντες ἐκτενῶς εἴπωμεν, Κύριε, ἐλέησον. "0 λαὸς τό, Κύριε, ἐλέησον. Elra κλᾷ τὸν ἄρτον ὁ ἱερεύς, καὶ κρατεῖ τῇ δεξιᾷ τὸ ἥμισυ καὶ τῇ ἀριστερᾷ τὸ ἥμισν, καὶ βάκ- Tes τὸ τῆς δεξιᾶς ἐν τῷ κρατῆρι, λέγων, Ἕνωσις τοῦ παναγίου σώματος καὶ τοῦ τιμίον αἵματος τοῦ Κυρίον καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ. Καὶ σφραγίζει τὸ τῆς ἀριστερᾶς ἥμισν, εἶτα λαβὼν τὸ ἥμισυν τῆς ἀριστερᾶς καὶ κρατεῖ ἐν τῇ δεξιᾷ χειρὶ καὶ βάπτει ἐν τῷ κρατῆρι καὶ λέγει, Ἕνωσις τοῦ παναγίον σώματος καὶ τοῦ τιμίον αἵματος τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ. Καὶ εὐθέως ἄρχεται μελίζειν, καὶ πρὸ πάντων διδόναι εἰς ἕκαστον κρατῆρα μίαν μερίδα ἁπλῆν, λέγων, . Ἥνωται, καὶ ἡγίασται, καὶ τετελείωται τὰ ἅγια δῶρα ταῦτα, εἰς τὸ ὄνομα τοῦ Πατρός, καὶ ToU Ὑἱοῦ, καὶ τοῦ ἁγίου Ilvev- ματος, ᾧ ἢ δόξα καὶ τὸ κράτος εἷς τοὺς αἰῶνας. | Εὐχὴ μεταλαμβάνοντος τοῦ ἱερέως. Δέσποτα Χριστέ, ὁ Θεὸς ἡμῶν, ὁ οὐράνιος ἄρτος, $ τροφὴ τοῦ παντὸς κόσμου, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, καὶ οὐκ εἰμὶ ἄξιος μεταλαμβάνειν τοῦ ἁγίου ἀχράντου σου μυστηρίου, ἀλλὰ διὰ τὴν σὴν ἀγαθὴν καὶ ἄφατον μακροθυμίαν, ἄξιόν με ποίησον dxarakpirus καὶ ἀνεπαισχύντως μετα- σχεῖν τοῦ παναγίου σώματος καὶ τιμίου αἵματος εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον. [910] (a) (99) [a) LITURGY OF SAINT JAMES. PABIS MANUSCRIPT 2509. πονουμένης, ἐλέους καὶ βοηθείας Θεοῦ ἐπι- δεομένης, καὶ ἐπιστροφῆς τῶν πεπκλανημέ.- vov, ἰάσεως τῶν ἀσθενούντων, ἀναῤῥύσεως τῶν αἰχμαλώτων, ἀναπαύσεως τῶν προκε- κοιμημένων πατέρων τε καὶ ἀδελφῶν ἡμών, πάντες ἐκτενῶς εἴπωμεν, Κύριε, ἐλέησον. Ὁ λαύς, Κύριε, ἐλέησον, δώδεκα. Eira κλᾷ τὸν ἄρτον ὁ ἱερεύς, καὶ κρατεῖ τῇ δεξιᾷ τὸ ἥμισυ καὶ τῇ ἀριστερᾷ τὸ ἥμισν, καὶ βάπτει τὸ τῆς δεξιᾶς ἐν τῷ Kparnpt, λέγων, Ἕνωσις τοῦ παναγίου σώματος καὶ τοῦ τιμίου αἵματος τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ. Kal σφραγίζει τὸ τῆς ἀριστερᾶς" εἶτα τούτῳ τῷ ἐσφραγισμένῳ τὸ ἄλλο ἥμισν' καὶ εὐθέως ἄρχεται μελίζειν" καὶ πρὸ πάντων διδόναι εἰς ἕκα- στον κρατῆρα [μερίδα] ἁπλῆν, λέγων, ἭΝνωται καὶ ἡγίασται καὶ τετελείωται, els τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ 4 » , ^ A . ayiov Πνεύματος, vvv καὶ att, 919 PARIS MANUSCRIPT 476. Eira ὁ διάκονος τὴν exrevf. Kal ὁ ἱερεὺς «እ τὸν ἄρτον. Kal κρατεῖ τῇ δεξιᾷ χειρὶ τὸ ἥμισν καὶ τῇ ἀριστερᾷ τὸ ἥμισυ, καὶ βάπτει τὸ τῆς δεξιᾶς χειρὸς ἐν τῷ κρατῆρι λέγων, Ἕνωσις τοῦ παναγίου σώματος καὶ τοῦ τιμίου αἵματος τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ. Kal σφραγίζει. sk Kal τὸ ἐν τῇ ἀριστερᾷ χειρὶ ὡσαύτως καὶ rods λοιποὺς ἄρτους. υἷε je Καὶ εὐθέως ἄρχεται τοῦ μελίζειν καὶ πρὸ πάντων βάλλει εἰς ἕκαστον κρατῆρα μίαν μερίδα ἁπλῆν, λέγων, Ἥνωται καὶ ἡγίασται καὶ τετελείΐωται τὸ θεῖον καὶ μυστικὸν δῶρον, εἷς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Ὑἱοῦ καὶ τοῦ ἁγίου Πνεύματος. (a) The breaking of the bread is referred to in Chrysostom's Homily on 1 Cor. xxiv. tom. x. p. 218. 40 (a) 911 ROTULUS MESSANENSIS. Τῆς κατὰ φιλανθρωπίαν παρασχεθείσης ἡμῶν θείας χάριτος τὰ ὑπὲρ ἡμᾶς ἑτολ- μήσαμεν. Προσερχόμεθα οὖν μετὰ φόβου τοῖς ἁγίοις σου μυστηρίοις, Δέσποτα, αἰτού- μενοι, εἴ τι δ᾽ ἀνθρωπίνην ἀσθένειαν ἡμῖν παρῶπται, συγγνώμων γενοῦ, Κύριε ὁ Θεὸς ἡμῶν. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Kal ὅταν σφραγίζει τὸν ἄρτον M-yet, Ἴδε o ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ὧμαρ- τίαν TOU κόσμου, σφαγιασθεὶς ὑπὲρ τῆς τοῦ κόσμον σωτηρίας. Καὶ ὅταν πρὸ πάντων. διδοῖ μερίδα ἁπλῆν λέγει, Mepis ἁγία Χριστοῦ, πλήρης θείας χάριτος καὶ ἀληθείας, Πατρὸς καὶ Ὑἱοῦ καὶ ayioy Πνεύματος, ᾧ 5j δόξα καὶ τὸ κράτος εἷς τοὺς αἰῶνας. Kal ὅταν ἄρχεται μελίζειν, λέγει, Κύριος ποιμαίνει με, καὶ οὐδέν pe tore- ρήσει. Εὐλογήσω τὸν Κύριον. Αἰνεῖτε τὸν Θεόν. 'O διάκονος. Κύριε, εὐλόγησον. Καὶ λέγει ὁ lepeós, Ὁ Κύριος εὐλογήσει καὶ ἀκατακρίτους ἡμᾶς διατηρήσει ἐπὶ τῇ μελίσει τῶν ἀχράντων αὐτοῦ δωρεῶν, καὶ ἀξιώσειεν ἅπαντας εὔχεσθαι καὶ ψάλλειν τὴν ἱερὰν ψαλμωδίαν ἐνώπιον τῆς αἰωνίον καὶ ἀδιαδόχον αὐτοῦ βασιλείας καὶ κυριότη- τος, νῦν καὶ ἀεί, καὶ εἷς τούς. Kal ὅταν πληρώσωσιν, λέγει ὁ διάκονος, Κύριε, εὐλόγησον. Ὁ ἱερεύ. ὋὉὧ Κύριος εὐλογήσει" ἀξιώσειεν ἡμᾶς ayvais ταῖς τῶν δακτύλων τῶν ψυχῶν λαβίσιν ἀναλαβεῖν τὸν ἐμπύ- pwov ἄνθρακα, καὶ ἐπιθῆναι τοῖς τῶν πιστῶν στόμασι, εἷς καθαρισμὸν καὶ ἀνα- καινισμὸν τῶν ψυχῶν αὐτῶν καὶ σωμάτων, viv καὶ ἀεί, καὶ εἷς τούς. “᾿Αλλῃ εὐχὴ τοῦ ἱερέως. Γεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος, a u) sie LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. - Kal ὅταν σφραγίζῃ τὸν ἄρτον λέγει, Ἴδε o ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμον, σφαγιασθεὶς ὑπὲρ τῆς τοῦ κόσμον ζωῆς καὶ σωτηρίας. Kal ὅταν διδῷ μερίδα ἁπλὴν εἰς ἕκαστον κρα- τῆρα, λέγει, Μερὶς ἁγία Χριστοῦ, πλήρης χάριτος καὶ ἀληθείας, IIarpos καὶ ἁγίον Πνεύματος, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Εἴτα ἄρχεται μελίζειν καὶ λέγειν, Κύριος ποιμαίνει με, καὶ οὐδέν με vore- ρήσει. Eira" . Εὐλογήσω τὸν Κύριον ἐν παντί, Eira" Αἰνεῖτε τὸν Θεὸν ἐν τοῖς ἁγίοις αὐτοῦ. Ὁ διάκονος. Κύριε, εὐλόγησον. Ὁ ἱερεύς. Ὁ Κύριος εὐλογήσει, καὶ ἀκα- τακρίτους ἡμᾶς διατηρήσει ἐπὶ τῇ μεταλή- ψει τῶν ἀχράντων αὐτοῦ δωρεών, νῦν καὶ dei, καὶ εἷς τοὺς αἰῶνας. Ἑαὶ ὅταν πληρώσωσι, λέγει ὁ διάκονος, Κύριε, εὐλόγησον. Ὃ ἱερεὺς λέγει, 'O Κύριος εὐλογήσει, καὶ ἀξιώσει ἡμᾶς ἁγναῖς ταῖς τῶν δακτύλων λαβαῖς λαβεῖν τὸν πύρινον ἄνθρακα, καὶ ἐπιθεῖναι τοῖς τῶν πιστῶν στόμασιν, «ls καθαρισμὸν καὶ ἀνακαινισμὸν τῶν ψυχῶν αὐτών καὶ τῶν σωμάτων, νῦν καὶ aec. Elra γίνεται εὐχὴ ἑτέρα. Τεύσασθε, καὶ ἴδετε, ὅτι Χριστὸς ὁ (1) P. adds after τοῦ Θεοῦ, ὁ Υἱὸς τοῦ Πατρός. (2) P. adds to each καὶ τὰ ἐξῆς. (8) P. adds here εἶτα. Tyra σε, ὁ Θεός por, ὁ βασιλεύς. καὶ τὰ ἐξῆς. 315 PARIS MANUSCRIPT 470. [In the time of Chrysostom they sang part of the 145th Psalm. In his comment upon it (tom. v. p. 466) he begins οὗτός [ὦ ψαλμός] ἐστιν ὁ rd ῥήματα ἔχων ταῦτα. ἅπερ ol μεμνημένοι συν- εχῶς ὑποψάλλουσι λέγοντες, Οἱ ὀφθαλμοὶ πάντων εἰς σὲ ἐλπίζουσι καὶ σὺ δίδως τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ.) Καὶ ποιεῖ διπλᾶς μερίδας ἑκάστων κλήρων καὶ βάπτει εἰς τὸν κρατῆρα. Καὶ ὅταν πληρώσῃ τοῦ μελίζειν, καὶ πληρωθῇ καὶ ὁ ψαλμός, λέγουσιν οἱ διάκονοι, Κύριε, εὐλόγησον. Ὁ ἱερεύς. Ἑὐλόγηται ὁ Θεός, ὁ εὐλογῶν καὶ ἁγιάζων ἡμᾶς τοὺς ἐν φόβῳ Θεοῦ μελί- ζοντας, καὶ πάντας τοὺς ἐν πίστει μεταλαμ- βάνειν μέλλοντας τῶν ἀχράντων μνστηρίων τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, νῦν καὶ ἀεί, καὶ εἷς τοὺς ᾿Αμήν. gn e^ 94 αἰωνας ΤΩ OOV OV. (4) Le. Ps. 160. But P. has αἰνεῖτε τὸν Ki- ριον, πάντα τὰ ἔθνη, i.e. Ps. 116. (5) P. simply εἶτα. 316 BOTULUS MESSANENSIS. Ἄρχονται δὲ ol ψάλται τὸ Τ'εύσασθε. Καὶ κοιψωνεῖ ὁ lepevs, καὶ ὁ κλῆρος. Ὅτε δὲ afpec ὁ διάκονος τὸν δίσκον, λέγει Κύριε, εὐλόγησον. Kal λέγει ὁ ἱερεύς, Δόξα τῷ Θεῷ, τῷ ἀγιώσαντι καὶ ἁγιάζοντι πάντας ἡμᾶς. (1) In the margin, apparently belonging to this action, ᾿ὕγψώθητι ἐπὶ τοὺς οὐρανούς, ὁ Θεός, LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. o ὄμενος kal μὴ μεριζόμενος, καὶ πᾶσι τοῖς πιστοῖς μεταδιδόμενος καὶ μὴ δαπανώ- μένος, εἷς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον, νῦν καὶ ἀεί, καί, Ὃ διάκονος λέγε, Ἔν εἰρήνῃ Χριστοῦ ψάλλωμεν. Οἱ ψάλται λέγουσι κοινωνι[κόν]. Τεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ Κύ. ριος. ᾿Αλληλούϊα. ὋὉ ἱερεὺς ἐπεύχεται εὐχὴν τῆς μεταλήψεως πρὸ τοῦ μεταλαβεῖν. Δέσποτα Χριστέ, ὁ Θεὸς ἡμῶν, ὁ οὐρά- vios ἄρτος, ἢ τροφὴ τοῦ παντὸς κόσμου, ἥμαρτον εἷς τὸν οὐρανὸν καὶ ἐνώπιόν σου, καὶ οὐκ εἰμὶ ἄξιος μεταλαβεῖν τῶν ἁγίων καὶ ἀχράντων cov μυστηρίων" ἀλλὰ διὰ τὴν σὴν ἀγαθότητα καὶ ἄφατον μακροθυ- μίαν ἄξιόν με ποίησον καὶ ἀκατάκριτον καὶ ἀνεπαίσχυντον μετασχεῖν τοῦ παναγίον σώ- ματος καὶ τοῦ τιμίου αἵματος, εἰς ἄφεσιν ἁμαρτιῶν καὶ εἷς ζωὴν αἰώνιον. Kal μεταδιδοῖ τῷ κλήρῳφ᾽ ὅτε δὲ ἑπαίρουσιν οἱ διάκονοι τοὺς δίσκτους καὶ τοὺς κρατῆρας els τὸ μεταδιδύναι τῷ λαῷ, λέγει ὁ διάκονος ὁ αἴρων τὸν πρῶτον δίσκον, Κύριε, εὐλόγησον. Ὁ ἱερεὺς λέγει, Δόξα τῷ Θεῷ, τῷ ἁγιά- σαντι καὶ ἁγιάζοντι πάντας ἡμᾶς. Kal λέγει ὁ διάκονος, Ὑψωόθητι ἐπὶ τοὺς οὐραγούς, 6 Θεός, καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα cov, καὶ ἡ βασιλεία σον διαμένει εἰς τοὺς αἰῶνας τῶν ቁ 9 αιωνων. καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα σου, καὶ ἡ βασιλεία σου διαμένει εἰς τοὺς αἰῶνας τῶν αἰώνων. [9] (a) [99 b) a) (a) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 26509. Κύριος, ὁ μελιζόμενος καὶ μὴ μεριζόμενος, καὶ τοῖς πιστοῖς μεταδιδόμενος καὶ μὴ δα- πανώμενος, εἷς ἄφεσιν ἁμαρτιῶν καὶ ζωὴν τὴν αἰώνιον, viv καὶ ἀεί, καὶ εἷς τοὺς αἰώνας. Ὁ ἀρχιδιάκονοςς. Ἐν εἰρήνῃ Χριστοῦ ψαλ- λωμεν.. ᾿ | Οἱ ψάλται. Τ᾿ εύσασθε καὶ ἴδετε ὅτι χρη- στὸς ὁ Κύριος. Ὃ ἱερεὺς εὐχὴν πρὸ τῆς μεταλήψεως. Κύριος ὁ Θεὸς ἡμῶν, ὁ οὐράνιος ἄρτος, ἢ ζωὴ τοῦ παντός, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σον, καὶ οὐκ εἰμὶ ἄξιος μετα- λαβεῖν τῶν ἀχράντων σον μυστηρίων" ἀλλ᾽ ws εὔσπλαγχνος Θεός, ἀξίωσόν pe τῇ χάριτί σου ἀκατακρίτως μετασχεῖν τοῦ ἁγίου σώ- ματος καὶ τοῦ τιμίον αἵματος, εἷς ἄφεσιν ἁμαρτιῶν καὶ ζωὴν αἰώνιον. Εἴτα μεταδίδωσι τῷ κλήρφ' ὅτε δὲ ἑπαίρουσιν οἱ διάκονοι τοὺς δίσκου: καὶ rods κρατῆρας els τὸ μεταδοῦναι τῷ λαῷ, λέγει ὁ διάκονος αἴρων τὸν πρῶτον δίσκον, Κύριε, εὐλύγησον. ᾿Αποκρίνεται ὁ lepeds, Δόξα τῷ Θεῷ τῷ ἁγιάσαντι καὶ ἁγιά- ζοντι πάντας ἡμᾶς. Λέγει ὁ διάκονος, Ὑψώθητι ἐπὶ τοὺς οὐρανούς, ὁ Θεός, καὶ ἐπὶ πᾶσαν τὴν γῆν ἢ δόξα σον, καὶ ἡ βασιλεία σον διαμένει εἷς τοὺς αἰῶνας τῶν αἰώνων. (1) P. ὁ διάκονος. (2) Dr Neale (followed by Mr Hammond) in- serted here [xal μεταλαμβαν ει]. (a) [Thus the deacons distributed as in the time of Chrysostom (Hom. rxxxm, in Mat. tom. vir. p. 789). Yet the communicants drew 317 PARIS MANUSCRIPT 476. Kal μετὰ τοῦτο λέγει τὴν εὐχὴν τῆς μετα- Ajyeuws. ΝΕ Δέσποτα Χριστέ, ὃ Θεὸς ἡμῶν, ὃ οὐρά- γιος ἄρτος, ἢ τροφὴ τοῦ παντὸς κόσμου, ἥμαρτον εἷς τὸν οὐρανὸν καὶ ἐνώπιόν σου, καὶ οὐκ εἰμὶ ἄξιος μεταλαβεῖν τῶν. ἁγίων καὶ ἀχράντων σον μυστηρίων' ἀλλὰ διὰ τὴν σὴν ἀγαθότητα καὶ ἄφατον μακρο- θυμίαν ἄξιόν με ποίησον ἀκατακρίτως καὶ ἀνεπαισχύντως μετασχεῖν τοῦ παναγίου σώ- ματός σον καὶ τοῦ τιμίον αἵματος, εἷς ade- σιν ἁμαρτιῶν καὶ ζωὴν αἰώνιον. Εἴτα μεταλαμβάνει καὶ μεταδίδωσι καὶ τῷ κλήρῳ, λέγων οὕτως ὁ ἱερεύς, Σῶμα ἅγιον τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ, τοῖς πιστοῖς μεταδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον. ᾿Αμήν. Kal ὅτε éxdpy ὁ διάκονος τὸν δίσκον, λέγει ὁ ἱερεὺς ἡσύχως, οὐ γὰρ ἐκφωνεῖ μέγα, Δόξα τῷ Θεῷ, τῷ εὐλογοῦντι καὶ ἁγιά- ζοντι ἡμᾶς διὰ τῆς μεταλήψεως τῶν ἁγίων καὶ ἀχράντων αὐτοῦ μνστηρίων, νῦν καὶ ἀεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ᾿Επιλέγει ὡσαύτως καὶ ταύτην τὴν εὐχὴν εὐχα- ριστῶν, ὙΨψώωθητι ἐπὶ τοὺς οὐρανούς, ὁ Θεός, καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα σον, καὶ y βασιλεία cov διαμένει eis τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὑψοῦτε Κύριον τὸν Θεὸν ἡμών. near to the table (In diem Natalem D. N. 7. Christi tom. n. p. 864 x). They received the sacrifice in their hands. (Hom. xx. ad Pop. Ant. tom. 1. p. 210.)] (b) MS. εὐχάριστον. Possibly = εὐχαριστήριον. (a) (0) (1) (2) (5) (4) 318 ROTULUS MESSANENSIS. Kal προστιθεῖ, EvAoygróv τὸ ὄνομα Kvpíov τοῦ Θεοῦ ἡμῶν. JIpocówrei ὁ διάκονος, Μετὰ πίστεως καὶ φόβου Θεοῦ προσ- ἔλθετε. Kal μετὰ τὸ κοινωνῆσαι τὸν λαόν, ἄρχονται οἱ ψάλται, Πλήρωσον τὸ στόμα μον αἰνέσεως, Κύριε, καὶ χάριτος, (1) Added in the margin Ef τὸ ὄνομα Κυρίου τοῦ Θεοῦ ἡμῶν εὐλογητὸν els τοὺς αἰῶνας. (2) This is in the margin. (3) These words are very much abbreviated. I follow Monaldinius. (4) There is here added in the modern hand Kal ψάλλουσιν, Εὐχαριστοῦμέν σοι, Χριστέ. Kal εὐθὺς ὁ διάκονος. this, in a very difficult writing, Εὐχὴ ἐν TQ θυμιάζειν. Hüi$paras ἡμᾶς ἐν τῇ εὐωδίᾳ σου, καὶ σοὶ προσ- φέρομεν ὕμνον χαριστήριον, καρπὸν χειλέων ὁμο- λογούντων τὴν χάριν cov σὺν τῷ θυμιάματι τούτῳ ἀναβήτω δὴ πρὸς σέ, ὁ Θεός" καὶ μὴ ἀποστραφείη διὰ κενῆς, ἀλλὰ χάρισαι ἡμῖν διὰ τὴν εὐωδίαν τοῦ παναγίου cov Τινεύματος, τὸ μύρον τὸ ἄχραντον καὶ ἀναφαίρετον" καὶ πλήρωσον τὸ στόμα ἡμῶν αἱνέσεως, καὶ τὰ χείλη ἡμῶν ἀγαλλιάσεως, καὶ τὴν καρδίαν χάριτος εὐφροσύνης, ἐν Χριστῷ ᾿Ιησοῦ, τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ σοὶ πρέτει δόξα, τιμή, κράτος. Then follows a prayer still more difficult to read, | Ὁ γεινσόμενος ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισε- But in the left-hand margin LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Kal ὅτε μέλλει ὁ διάκονος τιθέναι els τὴν rp πεῖαν, λέγει ὁ ἱερεύς, Εὐλογητὸν τὸ ὄνομα Κυρίου τοῦ Θεοῦ ἡμῶν eis τοὺς αἰώνας. Ὁ διάκονος λέγει, Μετὰ φόβον Θεοῦ προσ- έλθετε. Πάλιν, ὅτε ἐπαίρει ὁ διάκονος ἐκ τῆς παρα- τραπέζης, λέγει, Κύριε, εὐλόγησον. Ὁ lepeós. Δόξα τῷ Θεῷ ἡμῶν τῷ ἁγιά- σαντι πάντας ἡμᾶς. Kal ὅταν θῇ ἐκ τῆς ἁγίας τραπέζης, λόγει ὁ ἱερεύς, EI) τὸ ὄνομα Κυρίου τοῦ Θεοῦ ἡμῶν εὐλογημένον εἰς τοὺς αἰώνας. Ἑαὶ λέγουσιν οἱ διάκονοι καὶ ὁ λαός, Πλήρωσον τὸ στόμα pov αἱνέσεως, Κύριε, καὶ χαρᾶς ἔμπλησον τὰ χείλη μου, ὅπως ἀνυμνήσω τὴν δόξαν cov. Kal πάλιν λέγουσιν, Εὐχαριστοῦμέν σοι, Χριστέ, ὁ Θεὸς ἡμῶν, ὅτι ἠξίωσας ἡμᾶς μετασχεῖν τοῦ σώματος καὶ αἵματός σον «is ἄφεσιν ἁμαρτιῶν καὶ εἷς ζωὴν τὴν aloviov ἀκατακρίτους ἡμᾶς διαφύλαξον, δεόμεθα, ὡς ἀγαθὸς καὶ φιλάνθρωπος. Kal μετὰ τὸ πάντας μεταλαβεῖν, ποιεῖ ὁ ἱερεὺς εὐχὴν θυμιάματος εἰς τὴν ἐσχάτην εἴσοδον. Εὔφρανας ἡμᾶς, 6 Θεός, ἐν τῇ ἑνώσει σου, καὶ σοὶ προσφέρομεν ὕμνον χαριστή- ριον, καρπὸν χειλέων ὁμολογούντων τὴν δέκ, Κύριος ὁ Θεὸς ἡμῶν, ὁ προσφέρων καὶ προσφερό- μενος καὶ τὴν θυσίαν προσδεχόμενος, πρόσδεξαι καὶ ἐκ χειρῶν ἡμῶν τῶν ἁμαρτωλῶν τὸ θυμίαμα τοῦτο εἰς ὀσμὴν εὐωδίας καὶ εἰς ἄφεσιν τῶν ἁμαρτιών ἡμῶν καὶ παντὸς τοῦ λαοῦ σον, χάριτι: Kal εὐθὺς. οἱ VaAras" Εὐχαριστοῦμέν σοι. [10] (1) (2) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. Kal dre μέλλει ὁ διάκονος τιθέναι els τὸ παρα- τράπεζον, λόγει ὁ ἱερεύς, Εὐλογητὸν τὸ ὄνομα Κυρίον τοῦ Θεοῦ ἡμῶν, εἰς τοὺς alavas. Ὁ διάκονος. Μετὰ φόβου Θεοῦ προσ- ἔλθετε. Καὶ πάλιν, ὅτε éxalpes τὸν δίσκον ἀπὸ τοῦ waparparéfou, λέγει, Κύριε, εὐλόγησον. Ὃ ἱερεὺς λέγει, Δόξα τῷ Θεῷ ἡμῶν, τῷ ἁγιάσαντι πάν- τας ἡμᾶς. Kal ὅταν ἀποθῆται αὐτὸν els τὴν ἁγίαν τράπε- fur, λέγει ὁ ἱερεύς, Εἴη τὸ ὄνομα Κυρίον εὐλογημένον els τοὺς αἰῶνας τῶν αἰώνων. Λέγουσιν οἱ διάκονοι καὶ ὁ λαός, ᾿ Πλήρωσον τὸ στόμα ἡμῶν αἰνέσεως, Κύριε, καὶ χαρᾶς ἔμπλησον τὰ χείλη ἡμῶν, ὅπως ἀνυμνήσωμεν τὴν δόξαν σου. Kal wad’ Εὐχαριστοῦμέν σοι, Χριστέ, ὁ Θεὸς ἡμῶν, ὅτι ἠξίωσας ἡμᾶς μετασχεῖν τοῦ σώματος καὶ αἵματός σου, εἷς ἄφεσιν ἁμαρτιῶν καὶ els ζωὴν αἰώνιον ἀκατακρίτους ἡμᾶς φύ- λαξον, δεόμεθα, ὡς ἀγαθὸς καὶ φιλάνθρω- wos. Evxh θυμιάματος els τὴν ἐσχάτη» εἴσοδον. Εὐχαριστοῦμέν σοι τῷ Σωτῆρι τῶν ὅλων Θεῷ, ἐπὶ πᾶσιν οἷς παρέσχου ἡμῖν ἀγαθοῖς, καὶ ἐπὶ τῇ μεταλήψει τῶν ἁγίων καὶ (1) P. Μετὰ φόβου Θεοῦ xal screws καὶ ἀγάπης προσέλθετε. (2) P. adds ὁ λαός, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Kuplev. . (8) P. thus Ὁ ἱερεύς. Σώσον ὁ Θεὸς τὸν λαόν 910 PARIS MANUSCRIPT 470. Kal μετὰ τὸ πάντας μεταλαβεῖν ὁ ἱερεὺς λέγει τὴν εὐχὴν τοῦ θυμιάματος μυστικῶς. Evdpavas ἡμᾶς, ὁ Θεός, ἐν τῇ ἑνώσει σου, καὶ col προσφέρομεν ὕμνον χαριστήριον, καρπὸν χειλέων ὁμολογούντων τὴν χάριν cov: σὺν τῷ θυμιάματι τούτῳ ἀναβήτω 5) πρὸς σέ, ὁ Θεός, καὶ μὴ ἀποστραφείη διὰ κενῆς, ἀλλὰ χάρισαι ἡμῖν SC αὐτοῦ τὴν εὐωδίαν τοῦ παναγίου σον Πνεύματος" πλή- ρωσον τὸ στόμα ἡμῶν ἀγαλλιάσεως, καὶ τὰ χείλη αἰνέσεως, καὶ τὴν καρδίαν χαρᾶς καὶ εὐφροσύνης, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παν- αγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ cov Πνεύ- ματι, νῦν καὶ ἀεί, καὶ eis τοὺς αἰῶνας τῶν αἰώνων. Ἑαὶ ὁ διάκονος λέγει μεγαλοφώνως, Ἑνχαριστοῦμεν aol, Χριστέ, 0 Θεός. ρθοί, μεταλαβόντες τῶν θείων ἁγίων ἀχράντων. σου, καὶ εὐλόγησον τὴν κληρονομίαν σου. Ὁ ἱερεὺς πάλιν. Δόξα. (4) For αὐτὸν (αὐτὸ) P. reads τὸ ποτήριον. (δ) P. αἰνέσεώς σου and adds at the end ὅλην τὴν ἡμέραν τὴν μεγαλοπρέπειάν σου. * 020 ROTULUS MESSANENSIS., "OpOol, of μεταλαβόντες τῶν ayiov, ἀχράντων, καὶ ζωοποιῶν μυστηρίων ἐπὶ ἀφέσει τῶν ἁμαρτιῶν ἡμῶν, δεηθῶμεν, "Ors γένηται ἡμῖν ἡ μετάληψις τῶν ἁγιασμάτων αὐτοῦ εἰς ἀποτροπὴν παντὸς πονηροῦ πράγματος, eis ἐφόδιον ζωῆς αἰω- viov, εἷς κοινωνίαν καὶ δωρεὰν τοῦ ayiov. Τῆς παναγίας καὶ ὑπερευλογημένης δεσ- ποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας, μετὰ πάντων τῶν ἁγίων καὶ δικαίων μνημονεύσαντες, ἑαντούς τε καὶ ἀλλήλους ld Και. (1) In the margin ἄλλο. “Er: καὶ ἔτι καὶ διὰ παντὸς ἐν εἰρήνῃ. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. χάριν cov: σὺν τῷ θυμιάματι τούτῳ ava- Biro δὴ πρὸς σέ, ὁ Θεός, καὶ μὴ ἀποστρα- dein διὰ κενῆς, ἀλλὰ χάρισαι ἡμῖν δὲ αὐτοῦ τὴν εὐωδίαν τοῦ παναγίον σον Πνεύματος, τὸ μύρον τὸ ἄχραντον καὶ ἀναφαίρετον" πλήρωσον τὸ στόμα ἡμῶν αἰνέσεως, καὶ τὰ χείλη ἀγαλλιάσεως, καὶ τὴν καρδίαν χαρᾶς καὶ εὐφροσύνης, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ σου Πνεύματι, νῦν καὶ ἀεί "Apxeras ὁ διάκονος els τὴν εἴσοδον. Δόξα σοι, δόξα σοι, δόξα σοι, Χριστὲ βασιλεῦ, μονογενές, Λόγε τοῦ Πατρός, ὅτι κατηξίωσας ἡμᾶς τοὺς ἁμαρτωλοὺς καὶ ἀναξίους δούλους σου ἐν ἀπολαύσει γενέ- σθαι τῶν ἀχράντων σον μυστηρίων, εἷς ἄφεσιν ἁμαρτιῶν καὶ εἷς ζωὴν αἰώνιον. Δόξα σοι. Kai ὅταν ποιεῖ τὴν εἴσοδον, λέγει ὃ διάκονος, Ἔτι καὶ ἔτι, διὰ παντὸς ἐν εἰρήνῃ rov, Κυρίου δεηθῶμεν" Ὅπως γένηται ἡμῖν ἡ μετάληψις τῶν ἁγιασμάτων αὐτοῦ εἰς ἀποτροπὴν παντὸς πονηροῦ πράγματος, els ἐφόδιον ζωῆς alw- viov, «ls κοινωνίαν καὶ δωρεὰν τοῦ ἁγίου Πνεύματος, δεηθῶμεν. Τῆς παναγίας, axpdvrov, ὑπερενδόξονυ, εὐλογημένης δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας: τοῦ ἁγίου ᾿Ιωάννου τοῦ ἐνδόξου προφήτου, προδρόμου καὶ Bax τιστοῦ" τῶν θείων καὶ πανευφήμων ἀποστό- λων, ἐνδόξων προφητῶν, ἀθλοφόρων καὶ μαρτύρων, μετὰ πάντων τῶν ἁγίων καὶ (2) Πνεύματος δεηθῶμεν in the margin. (1005) [101] LITURGY OF SAINT JAMES. 321 PARIS MANUSCRIPT 2509. PARIS MANUSCRIPT 470. ἀχράντων cov μυστηρίων, καὶ προσφέρ- ομέν σοι τὸ. θυμίαμα τοῦτο, δεόμενοι, φύλαξον ὑπὸ τὴν σκέπην τῶν πτερύγων σον, καὶ καταξίωσον ἡμᾶς μέχρι τῆς ἐσχά- τῆς ἡμῶν ἀναπνοῆς μετέχειν τῶν ἁγιασμά- των σου, εἷς ἁγιασμὸν ψυχῶν καὶ σωμά- των, εἷς βασιλείας οὐρανῶν κληρονομίαν" ὅτι σὺ εἶ ὁ ἁγιασμὸς ἡμῶν, ὁ Θεός, καὶ σοὶ | τὴν δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπο- - ΕΝ Jj pev, TQ Πατρὶ kai TQ Ὑἱῷ καὶ τῷ ἁγίῳ “Πνεύματι. | Kal ἄρχεται ὁ ἀρχιδιάκονος ἐν τῇ εἰσόδῳ. Δόξα φοι, δόξα σοι, δόξα σοι, Χριστὲ ᾿βασιλεῦ, μονογενές, Λόγε τοῦ Πατρός, ὅτι κατηξίωσας ἡμᾶς τοὺς ἁμαρτωλοὺς καὶ ἀναξίους δούλους σον ἐν ἀπολαύσει γενέ- σθαι τῶν ἀχράντων cov μυστηρίων, eis ἄφεσιν ἁμαρτιῶν καὶ «is ζωὴν αἰώνιον. Δόξα σοι. Kal ὅταν ποιήσῃ τὴν εἴσοδον, ἄρχεται λέγειν ὁ διάκονος οὕτως" Ἔτι καὶ ἔτι καὶ διὰ παντὸς ἐν εἰρήνῃ τοῦ Κυρίου δεηθώμεν. Ὅπως γένηται ἡμῖν ἡ μετάληψις τῶν ἁγιασμάτων αὐτοῦ eis ἀποτροπὴν παντὸς πονηροῦ πράγματος, εἰς ἐφόδιον ζωῆς aiw- vov, εἰς κοινωνίαν καὶ δωρεὰν τοῦ ἁγίου Πνεύματος, δεηθώμεν. Τῆς wavayías, ἀχράντου, ὑπερενδόξον, εὐλογημένης δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένον Μαρίας, τοῦ ayíov 'Iwavvov τοῦ ἐνδόξου προφήτου, προδρόμον καὶ βαπ- ^ ^ a ላ , , τιστοῦ, τῶν θείων καὶ πανευφήμων aro (1) For τοῦ ἁγίου ᾿Ιωάννου... ἀποστόλων P. prints καὶ πάντων τῶν ἁγίων τῶν ox αἰῶνός σοι εὐαρεστη- σάντων. ον νι tl 41 322 ROTULUS MESSANENSIS. Kal εὔχεται ὁ ἱερεύς. 'O Beis, ὁ διὰ πολλὴν καὶ ἄφατον εὐσπλαγχνίαν συγκαταβὰς τῇ ἀσθενείᾳ τῶν δούλων σον καὶ καταξιώσας ἡμᾶς ταύτης τῆς ἐπουρανίου σον τραπέζης, μὴ κατα- κρίνῃς ἡμᾶς τοὺς ἁμαρτωλοὺς ἐπὶ τῇ μεταλήψει τῶν ζωοποιῶν καὶ ἀχράντων σον μυστηρίων , ἀλλὰ φύλαξον ἡμᾶς, ἀγαθέ, ἐν ἁγιασμῷ, ἵνα ἄξιοι γενόμενοι τοῦ πανα- γίον σον Πνεύματος εὕρωμεν μερίδα καὶ κλῆρον μετὰ πάντων τῶν ἁγίων τῶν ἀπ᾽ αἰῶνός σοι εὐαρεστησάντων, Ὅτι ηὐλόγηται καὶ ἡγίασται καὶ δεδό- ξασται τὸ πάνγτιμον. Elpyvyn πᾶσιν. *O ἀρχιδιάκονο. Tas κεφαλὰς ὑμῶν. "0 G«óc, ὁ μέγας καὶ θαυμαστός, ἔφιδε ἐπὶ τοὺς δούλους σου, ὅτι σοὶ τοὺς αὐχένας ἐκλίναμεν' ἔκτεινον τὴν χεῖρά σου τὴν κραταιὰν καὶ πλήρη εὐλογιῶν, καὶ dy σον τὸν λαόν σον καὶ διαφύλαξον τὴν κλη- ρονομίαν σου, ἵνα ἀεὶ καὶ διὰ παντὸς δοξάζω- (1) ἡμῶν interlined after ἀσθενείᾳ. (2) μετόχους: γενέσθαι interlined after ταύτης. (8) καὶ μυστικοῦ interlined before τραπέζης. (4) καὶ ἀναξίους ἐρχομένον: in the margin before ἐπί. (8) ἐπουρανίων added in the margin after rov. (6) αὐτοῦ added in the margin after ἁγιασμῷ. (7) Added in the margin ἐν τῷ φωτὶ τοῦ προσ- ὦπον σου, διὰ τῶν οἰκτιρμῶν τοῦ μονογενοῦς σον Υἱοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμών ᾿Ιησοῦ Χριστοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος. (8) καὶ μεγαλοπρεπές, ἅγιον in the margin. (9) καὶ κλίνων ὁ ἱερεὺς in the margin, (10) ἑαυτῶν interlined before αὐχένας. (11) ἐπὶ σωτηρίᾳ τοῦ γένους: τῶν ἀνθρώπων added in the margin after ἔκτεινον. LITURGY OF SAINT Jams. CODEX ROSSANENSIS. δικαίων μνημονείσαντες, ἑαντοὺς καὶ ἀλ- λήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ. Kal τοῦ διακόνον ταῦτα λέγοντος 6 ἱερεὺς ἐπεύχεται, 'O Θούς, ὁ διὰ πολλὴν καὶ ἄφατον εὐσπλαγχνίαν συγκαταβὰς τῇ ἀσθενείᾳ τῶν δούλων σον καὶ καταξιώσας ἡμᾶς μετασχεῖν ταύτης τῆς ἐπονρανίου τραπέζης, μὴ κατακρίνῃς ἡμᾶς, Δέσποτα, τοὺς ἁμαρ- τωλοὺς ἐπὶ τῇ μεταλήψει τῶν ἀχράντων σον μυστηρίων, ἀλλὰ φύλαξον ἡμᾶς, ἀγαθέ, ἐν ἁγιασμῷ, ἵνα ἄξιοι γενόμενοι τοῦ παν- αγίου σον Πνεύματος εὕρωμεν μέρος καὶ κλῆρον μετὰ πάντων τῶν ἁγίων τῶν ax elovós σοι εὐαρεστησάντων, ἐν τῷ pani τοῦ προσώπου σου, διὰ τῶν οἰκτιρμῶν τοῦ μονογενοῦς cov Ὑἱοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, ᾿Ιησοῦ Χριστοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν. ᾿Εκφώνω:. "Ort ηὐλόγηται καὶ ἡγίασται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλο- mperés ἅγιον ὄνομά σου, τοῦ Πατρὲς Kai, Ὁ λαός. “Aun, "0 ἱερεύς, Elpyvy πᾶσιν. Ὃ διάκονος. Tas κεφαλάς, O ἱερεὺς ἐπεύχεται. 'O Θεός, o μέγας καὶ θανμαστός, ἔπιδε ἐπὶ τοὺς δούλους σου, ὅτι σοὶ τοὺς αὐχένας ἐκλίναμεν' καὶ ἔκτεινον τὴν χεῖρά σον τὴν κραταιάν, τὴν πλήρη εὐλογιῶν, καὶ εὐλόγη- σον τὸν λαόν σου, καὶ διαφύλαξον τὴν κλη- ρονομίαν σον, ἵνα ἀεὶ καὶ διὰ παντὸς δοξά- ay] LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 32509. στόλων μνημονεύσαντες, ἑαυτοὺς καὶ ἀλλή- λους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. Ὁ λαός. Sol, Κύριε. Ὁ ἱερεὸς εὔχεται" 'O Θεός, ὁ διὰ πολλὴν καὶ ἄφατον φιλανθρωπίαν συγκαταβὰς τῇ ἀσθενείᾳ τῶν δούλων σον, καὶ καταξιώσας ἡμᾶς μετα- σχεῖν ταύτης τῆς ἐπουρανίου σον τραπέζης, μὴ κατακρίνῃς ἡμᾶς τοὺς ἁμαρτωλοὺς ἐπὶ τῇ μεταλήψει τῶν ἀχράντων μυστηρίων, ἀλλὰ φύλαξον ἡμᾶς, ἀγαθέ, ἐν ἁγιασμῷ τοῦ ἁγίου σου Πνεύματος, ἵνα ἅγιοι γενό- μενοι εὕρωμεν μέρος καὶ κληρονομίαν μετὰ πάντων τῶν ἁγίων τῶν ἀπ᾽ αἰῶνός σοι εὐαρεστησάντων, ἐν τῷ φωτὶ τοῦ προσ- eov σου, διὰ τῶν οἰκτιρμῶν τοῦ μονογε- νοῦς σον Yiov, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, ᾿Ιησοῦ Χριστοϑ, μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον ΠΙνεύματι' ὅτι εὐλόγηται καὶ δεδύξασται τὸ πάντιμον καὶ μεγαλοπρε- πὲς ὄνομά σου, τοῦ Πατρὸς καὶ τοῦ Yi καὶ τοῦ ἁγίου Πνεύματος. Ὁ λαός. ᾿Αμήν. Ὃ ἱερεύς. Εἰρήνη πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σου. Ὁ διάκονος. Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ. "O ἱερεύς. Ὃ Θοεύς, ὁ μέγας καὶ θαυμαστός, ἔπιδε ἐπὶ τοὺς δούλους σου, ὅτι σοὶ τοὺς αὐχένας ἐκλίναμεν᾽ ἔκτεινον τὴν χεῖρά σον τὴν κραταιὰν καὶ πλήρη εὐλογιῶν, καὶ εὐλόγη- σὸν τὸν λαόν σου διαφύλαξον τὴν κληρο- γομίαν σον, ἵνα ἀεὶ καὶ διὰ παντὸς δοξά- 323 PARIS MANUSCRIPT 476. Ὁ ἱερεὺς τὴν εὐχὴν ταύτην ἡσύχωτ' Ὃ Θεύς, ὁ διὰ πολλὴν καὶ ἄφατον ev- σπλαγχνίαν συγκαταβὰς τῇ ἀσθενείᾳ τῶν δούλων σου, καὶ καταξιώσας ἡμᾶς μετασχεῖν ταύτης τῆς ἐπουρανίον τραπέζης, μὴ κατα- κρίνῃς ἡμᾶς τοὺς ἁμαρτωλοὺς ἐπὶ τῇ μετα- λήψει τῶν ἀχράντων σον μυστηρίων, ἀλλὰ φύλαξον ἡμᾶς, ἀγαθέ, ἐν ἁγιασμῷ, ἵνα ἄξιοι γενόμενοι τοῦ παναγίου σον Ilvev- ματος εὕρωμεν μέρος καὶ κλῆρον μετὰ πάντων τῶν ἁγίων τῶν Gr αἰῶνός σοι εὐαρεστησάντων, ἐν τῷ φωτὶ τοῦ προσώπον σον, διὰ τῶν οἰκτιρμῶν τοῦ μονογενοῦς σου Ὑἱοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ Xwríjpos ἡμῶν, Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύματι, νῦν καὶ ἀεί, καὶ els τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 'O ἱερεὺς ἐκφωνεῖ μεγαλοφώνως" Ὅτι εὐλόγηται καὶ ἡγίασται καὶ δεδό- ἕασται τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου, τοῦ Πατρὸς καὶ τοῦ Ὑἱοῦ καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. Εἰρήνη πᾶσιν. Ὁ διάκονος. Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Ὃ δὲ ἱερεὺς τὴν εὐχὴν ταύτην. 'O Θεός, ὁ μέγας καὶ θαυμαστός, ἔπιδε ἐπὶ τοὺς δούλους σον, ὅτι σοὶ τοὺς ἑαυτῶν αὐχένας ἐκλίναμεν᾽ καὶ ἔκτεινον τὴν χεῖρά σον τὴν κραταιάν, τὴν πλήρη εὐλογιῶν, καὶ εὐλόγησον τὸν λαόν σον διαφύλαξον τὴν κληρονομίαν σον, ἵνα ἀεὶ καὶ διὰ παντὸς (2) See n. (2) above, p. 809. 41—2 (1) P. om. cov. 6) (α) (3) 324 ROTULUS MESSANENSIS. μὲν σε, τὸν μόνον ζῶντα kai ἀληθινὸν ἡμῶν Θεόν, τὴν ἁγίαν καὶ ὁμοούσιον Τριάδα, Πατέρα καὶ Yioy καὶ ἅγιον Πνεῦμα’ 'Exóárus. Zol γὰρ πρέπει xal émodet- λεται παρὰ πάντων ἡμῶν πᾶσα δοξολογία, τιμή, εὐχαριστία, τῷ Πατρὶ καὶ τῷ Yig. / προσκύνησις καὶ Ὁ dpxididxoros. Ἔν εἰρήνῃ Χριστοῦ πο- ρευθώμεν. Ὁ λαός. Ἐν ὀνόματι Κυρίου. Κύριε, εὐλόγησον. Καὶ εὔχεται ὁ ἱερεύς, προσέχων τῷ λαῷ, Ὁ εὐλογών. (1) καὶ προσκυνητὴν added in tho margin before Τριάδα. (a) Compare Chrysostom Hom. in eos qui Pascha jejunant 1. p. 614: Kal τῆς συνόδου ταύ- rns ἀπολύων ὑμᾶς (ὁ διάκονος), τοῦτο ὑμῖν ἐπεύχε- ται λέγων, Πορεύεσθε ἐν εἰρήνῃ. (2) εὐλογῶν is in a strango hand, and may be on an erasure. (8) In the margin, in another hand. ἐν ὀνόματι. ὁ λαός. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. ζωμέν σε, τὸν μόνον ζῶντα καὶ ἀληθινὸν Θεὸν ἡμῶν, τὴν ἁγίαν καὶ ὁμοούσιον Τρι- Ga, IIarépa καὶ Yiov καὶ ἅγιον Πνεῦμα" ᾿Εκφώνως. Σοὶ γὰρ πρέπει καὶ ἐποφεί. λεται παρὰ πάντων ἡμῶν πᾶσα δοξολογία, τιμή, καὶ προσκύνησις καὶ εὐχαριστία, τῷ Πατρὶ καὶ τῷ Yip καὶ τῷ ἁγίῳ, IIvev- ματι, νῦν. Ὁ λαός. Au. Ὁ διάκονο. Ἔν εἰρήνῃ Χριστοῦ ψάλ- λωμεν. Πάλιν λέγει, Ἐν εἰρήνῃ Χριστοῦ πορευ- θῶμεν. Ὁ ἱερεὺς λέγει εὐχὴν ὀπισθάμβωνον τοῦ ἁγίου Ἰακώβον. Εὐχαῖς καὶ πρεσβείαις τῆς παναγίας axpavrov δεσποίνης ἡμῶν, θεοτόκον καὶ ἀειπαρθένου Μαρίας" τοῦ ἁγίου ᾿ἰωάννου τοῦ ἐνδόξον προφήτου, προδρόμον καὶ βαπ- τιστοῦ" τοῦ ἁγίον Στεφάνου τοῦ πρωτο- διακόνου καὶ πρωτομάρτυρος" τῶν ἁγίων ἀποστόλων, ἐνδόξων προφητῶν, καὶ a0Xo- φόρων μαρτύρων, καὶ πάντων τῶν ἁγίων" Χριστός, ὁ ἀληθινὸς Θεὸς ἡμῶν, διὰ τῆς μεταλήψεως τῶν ἀχράντων αὐτοῦ μνστη- piov πάντας ἡμᾶς εὐλογήσει, ἐν εἰρήνῃ καὶ ἀγάπῃ ἁγιάσει καὶ διαφυλάξει καὶ τῆς ἐπουρανίον βασιλείας ἀξίους ἀναδείξει, καὶ ἐλεήσει τὸν κόσμον αὐτοῦ, νῦν καὶ ἀεί, καὶ εἰς τούς. | Εὐχὴ ἄλλη ὀπισθάμβωνο:. Δέσποτα Κύριε, Ἰησοῦ Χριστέ, ὁ Σωτὴρ ἡμῶν, 0 καταξιώσας ἡμᾶς τῆς σῆς δόξης κοινωνοὺς γενέσθαι διὰ τῆς τῶν ἁγίων σου μυστηρίων ζωοποιοῦ μεταλήψεως, δ & ὧν τοῦ θανάτον σον καὶ τῆς ἀναστάστως τὸν (103) (a) (102 b) (α) LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. ᾿ζωμέν σε, τὸν μόνον ζῶντα καὶ ἀληθινὸν Θεὸν ἡμῶν, τὴν ἁγίαν καὶ ὁμοούσιον Τριάδα, ᾿ Πατέρα καὶ Ὑἱὸν καὶ ἅγιον Πνεῦμα, νῦν καὶ ἀεί, καὶ εἷς τοὺς αἰῶνας" ᾿Εκφώνησις, Σοὶ γὰρ πρέπει καὶ ἐποφεί. λεται ἢ παρὰ πάντων ἡμῶν δοξολογία, τιμή, καὶ προσκύνησις καὶ εὐχαριστία, τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, 'O λαός, ᾿Αμήν. Ὁ διάκονος. Ἔν εἰρήνῃ Χριστοῦ ψαλ.- λωμεν. Kal πάλιν ye, — Ἐν εἰρήνῃ Χριστοῦ πορευθῶμεν. Ὁ λαός. "Ev ὀνόματι Kupiov. Κύριε, εὐλόγησον. PARIS MANUSCRIPT 476. δοξάζωμέν σε, τὸν μόνον ζῶντα καὶ aÀy- θινὸν Θεὸν ἡμῶν, τὴν ἁγίαν καὶ ὁμοού- toy Τριάδα, Πατέρα, Yiov καὶ ἅγιον Πνεῦμα’ ᾿Εκφώνησι.. ot γὰρ πρέπει καὶ trope λεται ἢ παρὰ πάντων ἡμῶν πᾶσα δοξολο- yia, τιμή, προσκύνησις, καὶ εὐχαριστία, τῷ Πατρὶ καὶ τῷ Yip καὶ τῷ ἁγίῳ Πνεύματι, viv καὶ ἀεί, καὶ els τοὺς αἰῶνας τῶν αἰώνων. Ὁ διάκονος λέγε. Ἔν εἰρήνῃ καὶ ἀγάπῃ Χριστοῦ τοῦ Θεοῦ ἡμῶν πορευθώμεν. 'O ἱερεὺς τὴν ὀπισθάμβωνον εὐχὴν μεγαλο- φώνω:.. 'O θυσίαν αἰνέσεως καὶ λατρείαν εὐά- ρέστον, τὴν λογικὴν καὶ ἀναίμακτον, δεχό- μενος παρὰ τῶν ἐπικαλουμένων σε ἐν ὅλῃ καρδίᾳ, Χριστὲ ὁ Θεὸς ἡμῶν, ὁ ἀμνὸς τοῦ Θεοῦ καὶ Υἱός, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, 0 μόσχος ὁ ἄμωμος, o μὴ δεξάμενος ἁμαρτίας ζυγὸν. καὶ rudeis δι ἡμᾶς ἑκών, ὃ μελιζόμενος καὶ μὴ διαιρούμενος, ὁ ἐσθιόμενος καὶ μὴ δαπανώμενος, τοὺς δὲ ἐσθίοντας ἁγιάζων ὁ καὶ τῇ παρούσῃ ἡμέρᾳ καταξιώσας ἑορτάσαι τῶν φρικτῶν μυστηρίων τοῦ ἁγίον σώματος καὶ τοῦ τιμίον σον αἵματος, αὐτὸς ὡς ἐλεήμων καὶ οἰκτίρμων, μακρόθυμος καὶ πολνέλεος, τή- prov ἡμᾶς καὶ τοὺς δούλους σον τοὺς διακόνους καὶ πάντα τὸν λαόν σου, ἐν τῷ σῷ ἁγιασμῷ᾽ τῷ βασιλεῖ ἡμῶν νίκας δώρη- σαι, τοὺς ἐν αἰχμαλωσίᾳ ὄντας ἀδελφοὺς ἡμῶν ἀνάῤῥυσαι, τοὺς ἐν ἀσθενείᾳ ἐπίσκε- Yar, τοὺς ἐν κινδύνοις θαλάσσης xuPép- wat, καὶ πᾶσι τοῖς δεομένοις τῆς σῆς βοηθείας ἐπάκονσον. Ὅτι σὺ εἶ ὁ δωτὴρ (1) 826 ROTULUS MESSANENSIS. Εἰς τὸ διακονικὸν λέγει ὃ ἀρχιδιάκονος, Τοῦ Κυρίον δεηθῶμεν. Ὁ ἱερεύς. "Ex δυνάμεως εἷς δύναμιν πορενόμενοι, καὶ πᾶσαν τὴν ἐν τῷ ναῷ σον πληρώσαντες θείαν λειτουργίαν, καὶ νῦν δεόμεθά σου, Κύριε ὁ Θεὸς ἡμῶν, τελείας φιλανθρωπίας ἀξίωσον ἡμᾶς: ὀρθοτόμησον ἡμῶν τὴν ὁδόν, piLwoov ἡμᾶς ἐν τῷ φόβῳ σον, τοὺς πάντας ἐλέησον καὶ τῆς ἐπουρανίον βασι- λείας ἀξίους ἀνάδειξον, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύματι, νῦν. LITURGY OF SAINT JAMES. OODEX ROSSANENSIS. τύπον τελεῖν παρέδωκας ἡμῖν' δὲ αὐτῶν ἡμᾶς ἐν τῷ ἁγιασμῷ cov διαφύλαξον, μεμνημένους τῆς σῆς χάριτος διὰ παντὸς καὶ σοὶ ζῶντας τῷ ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἐγερθέντι' τοῖς συλλειτουργήσασιν ἡμῖν καὶ τοῖς θείοις σον μυστηρίοις διακο- wjcaci βαθμὸν ἀγαθὸν περιποίησαι καὶ πολλὴν παῤῥησίαν τὴν ἐπὶ τοῦ φοβεροῦ σον βήματος" εἰρήνην τῷ κόσμῳ σον δώρη- σαι, ταῖς ἐκκλησίαις σον, τοῖς ἱερεῦσι, τοῖς βασιλεῦσιν ἡμῶν καὶ παντὶ τῷ λαῷ ov σὺ γὰρ εἶ ὁ ἀληθινὸς Θεὸς ἡμῶν καὶ ζωὴ αἰώ. vios, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν. Ἀέγει ὁ διάκονος, "Aso δόξης «ls δόξαν πορευόμενοι, σὲ ὑμνοῦμεν, τὸν Σωτῆρα τῶν ψυχῶν ἡμῶν. Δόξα Πατρὶ καὶ Yip καὶ ἁγίῳ ΤΙνεύματι καὶ νῦν καὶ ἀεί, καὶ elg τούς. Σὲ ὑμνοῦμεν, τὸν Σωτῆρα τῶν ψυχῶν ἡμῶν. 'O ἱερεὺς λέγει εὐχὴν ἀπὸ τοῦ θυσιαστηρίου ἕως τοῦ διακονικοῦ. "Ex δυνάμεως els δύνομιν πορευόμενοι, καὶ πᾶσαν τὴν ἐν τῷ ναῷ σον πληρώσαντες θείαν λειτουργίαν, καὶ νῦν δεόμεθά σου, Κύριε ὁ Θεὸς ἡμῶν, τελείας φιλανθρωπίας ἀξίωσον ἡμᾶς: ὀρθοτόμησον ἡμῶν τὴν ὁδόν, ῥίζωσον ἡμᾶς ἐν τῷ φόβῳ σου, τοὺς πάντας ἐλέησον καὶ τῆς ἐπουρανίου σου βασιλείας ἀξίους ἀνάδειξον, ἐν Χριστῷ Ἰησοῦ τῷ Kvpiy ἡμῶν, pe? οὗ σοὶ πρέκει δόξα, τιμή, κράτος, ἅμα τῷ παναγίῳ Πνεύ- ματι, νῦν. (1) εὐχὴ ὀπισθάμβωνος ἐν τῷ διακονικῷ in tho margin. [103] [103 5] LITURGY OF SAINT JAMES. PARIS MANUSORIPT 2509. Evy} ἀπολυτική, λεγομένη παρὰ τοῦ διακόνου. ᾿Απὸ δόξης «ls δόξαν πορενόμενοι, σὲ ὑμνοῦμεν, τὸν Σωτῆρα τῶν ψυχῶν ἡμῶν. Δόξα Πατρὶ καὶ Ὑἱῷ καὶ ἁγίῳ Πνεύματι, γῦν καὶ ἀεί, καὶ «ls τοὺς αἰῶνας. Σὲ ὑμνοῦμεν, τὸν Σωτῆρα τῶν ψυχῶν ἡμῶν. . Ὁ ἱερεὺς λέγει εὐχὴν ἀπὸ τοῦ θυσιάστηρίου μέχρι τοῦ σκενοφυλακίου. "Ex δυνάμεως εἷς δύναμιν πορευόμενοι, καὶ πᾶσαν τὴν ἐν τῷ ναῷ σον πληρώσαντες θείαν λειτουργίαν, καὶ νῦν δεόμεθα σον, Κύριε ὃ Θεὸς ἡμῶν, τελείας φιλανθρωπίας ἀξίωσον ἡμᾶς: ὀρθοτόμησον τὴν ὁδὸν ἡμῶν, ῥίζωσον ἡμᾶς ἐν τῷ φόβῳ σου, καὶ τῆς frovpaviov βασιλείας ἀξίωσον, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, naf οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Ivevpart, νῦν καὶ at, 327 PARIS MANUSCRIPT 476. τῶν ἀγαθῶν δωρημάτων, Χριστὲ ὃ Θεὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν σὺν τῷ ἀνάρχῳ σον Ilarpi καὶ τῷ παν- αγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σον Πνεύ- ματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τών αἰώνων. ᾿Αμήν. Ὁ διάκονος. "Ἔτι τοῦ Κυρίου δεηθῶμεν. Ὃ ἱερεὺς εὐχὴν ἐν τῷ σκενοφυλακίῳ μυστι- κήν. Ἐκ δυνάμεως εἰς δύναμιν πορενόμενοι, καὶ πᾶσαν τὴν ἐν τῷ ναῷ σον πληρώσαντες θείαν λειτουργίαν, καὶ ἀπὸ σοῦ καὶ eis σὲ καὶ πρὸς σὲ καταφεύγοντες, ὑπὸ σοῦ ἁγιαζόμεθα, Κύριε ὁ Θεὸς ἡμῶν' καὶ νῦν δεόμεθά σον, τελείας φιλανθρωπίας ἀξίω- σον ἡμᾶς ὀρθοτόμησον ἡμῶν τὴν ζωὴν ὡσαύτως καὶ τὴν ὁδὸν τῆς ἀναστάσεως τοῦ Κυρίον, ῥίζωσον ἡμᾶς ἐν τῷ φόβῳ cov, τοὺς πάντας ἐλέησον, καὶ τῆς ἐπουρανίον σου βασιλείας ἀξίους ἀνάδειξον, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ cov Πνεύματι, viv καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 6) 328 ROTULUS MESSANENSIS. Εἰρήνη πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί cov. Καὶ λέγουσιν οἱ διάκονοι, Κύριε, εὐλόγη- σον. Ἑαὶ εὔχεται ὁ ἱερεύς. Ηὐλόγηται ὁ Θεός, ὁ εὐλογῶν καὶ ἁγιά- ζων καὶ διατηρῶν τὴν ζωὴν πάντων ἡμών, διὰ τῆς μεταλήψεως τῶν ἁγίων καὶ ἀχράν- Tov καὶ ἀθανάτων καὶ [ζωοποιῶν καὶ φρικ]τῶν αὐτοῦ μυστηρίων, ὁ ὧν [εὐλογη- τὸς els τοὺς αἰῶνας] τῶν αἰώνων. ᾿Αμήν. LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. Εὐχὴ ἄλλη. Σὺ «b ὁ ἄρτος τῆς ζωῆς καὶ 7 πηγὴ τῆς ἀθανασίας kai δοτὴρ πάντων τῶν αἰωνίων ἀγαθῶν, Δέσποτα Χριστέ, ὃ Θεὸς ἡμῶν" ἐν σοὶ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, καὶ σοὶ τὴν δόξαν καὶ εὐχα- ριστίαν ἀναπέμπομεν, σὺν τῷ ἀνάρχῳ σου Πατρί, καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωο- ποιῷ σον Πνεύματι, νῦν. Ὃ διάκονος λέγει ἐν τῷ διακονικῷ, Ἔτι καὶ ἔτι διὰ παντὸς ἐν εἰρήνῃ τοῦ Κυρίον δεηθῶμεν. . ἱερεὺς λέγει εὐχὴν ἐν τῷ διακονικῷ μετὰ τὴν ἀπολύσιν. Ἔδωκας ἡμῖν, Δέσποτα, τὸν ἁγιασμὸν ἐν τῇ μετουσίᾳ τοῦ παναγίου σώματος καὶ τοῦ τιμίον αἵματος τοῦ μονογενοῦς ov Ὑἱοῦ Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ" δὸς ἡμῖν καὶ τὴν , ^ U4 , ^ 9 ^ a χάριν Toy Ivevparos σον τοῦ αγαθοῦ, καὶ φύλαξον ἡμᾶς ἀμώμους ἐν τῇ. πίστει, καὶ ὁδήγησον ἡμᾶς εἰς τελείαν υἱοθεσίαν καὶ > ἀπολύτρωσιν, καὶ εἰς τὰς αἰωνίους μελ- λούσας ἀπολαύσεις" σὺ γὰρ εἶ ὁ ἁγιασμὸς καὶ φωτισμὸς ἡμῶν, ὁ Θεός, καὶ ὁ μονογε- vis σον Yios, καὶ τὸ Πνεῦμά σον τὸ πανά- γίον, νῦν καὶ ἀεί, καὶ eis τούς. Ὁ διάκονος. Ἔν εἰρήνῃ Χριστοῦ διαφυ- λαχθῶμεν. Ὃ ἱερεύς, Ἐὐλόγηται ὁ Θεός, ὁ εὐλογῶν καὶ ἁγιάζων ἡμᾶς διὰ τῆς μεταλήψεως τῶν. ἁγίων καὶ ἀχράντων αὐτοῦ μυστηρίων, νῦν καὶ ἀεί, καὶ εἰς τούς. Evy ἄλλη τελευταία. 'O Κύριος εὐλογήσει καὶ ἁγιάσει καὶ (1) καὶ διαφυλάττων καὶ σκέπων καὶ εἰρηνεύων (1) ἐν ἀγάπῃ added in the margin and interlined. [104] LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 2509. 'O Sdxovos. "Ert καὶ gre καὶ διὰ παντὸς ἐν εἰρήνῃ τοῦ Κυρίον δεηθῶμεν. Εὐχὴ λεγομένη ἐν τᾷ σκενοφυλακίῳ μετὰ τὴν ἀπόλυσιν. "Edwxas ἡμῖν, Δέσποτα, τὸν ἁγιασμὸν ἐν τῇ μετουσίᾳ τοῦ παναγίου σώματος καὶ τοῦ τιμίον αἵματος τοῦ μονογενοῦς σον Ὑἱοῦ Κυρίον δὲ ἡμῶν, Ἰησοῦ Χριστοῦ" δὸς ἡμῖν καὶ τὴν χάριν τοῦ Πνεύματός cov τοῦ ἀγαθοῦ, καὶ φύλαξον ἡμᾶς ἀμώμους ἐν ^ , M ያ «a 9 [4 Τῇ πίστει ὁδήγησον ἡμᾶς εἰς τελείαν 4 ያ ላ 3 , ላ φ ላ υἱοθεσίαν καὶ ἀπολύτρωσιν, καὶ eis τὰς μελλούσας αἰωνίους ἀπολαύσεις σὺ γὰρ ¢ t€ 4 a 4 4 ^ € , εἶ ὁ ἁγιασμὸς καὶ φωτισμὸς ἡμῶν, o Θεός, ላ € , e? b] Α ^ , καὶ ὁ μονογενῆς σου Yios, καὶ ro Πνεῦμα σον τὸ πανάγιον, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας. Ὁ διάκονος. Ἔν εἰρήνῃ Χριστοῦ διαφυ- λαχθώμεν. Ὁ ἱερεύ. Ἡϊλόγηται o Θεύς, ὁ εὖλο- γῶν καὶ ἁγιάζων διὰ τῆς μεταλήψεως τῶν ἁγίων καὶ ἀχράντων μνστηρίων, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰώνας τῶν αἰώνων. ᾿Αμήν. 329 PARIS MANUSCRIPT 476. Ὃ ἱερεὺς τὸ Εἰρήνη πᾶσιν ἡσύχως ἐν éavrg. Εὐλόγηται 0 Θεός, ὁ εὐλογῶν καὶ ἁγιά- ζων καὶ διαφυλάττων καὶ σκέπων καὶ φρουρῶν καὶ διατηρῶν ἐν εἰρήνῃ καὶ ἀγάπῃ τὴν ζωὴν πάντων ἡμῶν διὰ τῆς μεταλή- ψεως τῶν ἁγίων, ἀχράντων καὶ ζωοποιών τοῦ Χριστοῦ μυστηρίων, ὧν μεταλαβεῖν ἠξιώθημεν, καὶ ἀναπαύσει πᾶσαν ψνχὴν χριστιανὴν προλαβοῦσαν μετὰ ἁγίων καὶ δικαίων, ὁ ὧν ἐπὶ πάντων Θεὸς εὐλογημένος , a 9^ , , «is τοὺς αἰῶνας. — Aur. (1) P. τῶν ἁγίων xal fworowy καὶ ἀχράντων. 330 ROTULUS MESSANENSIS. {The roll is ragged at the end. I have filled up the few gaps by words existing in the time of Monaldinius, partly supplemented from con- jecture by Matrangas.] (a) The MS, has ἔλαιον for ἔλεος. This will help to explain the confusion between ἔλεον, LITURGY OF SAINT JAMES. CODEX ROSSANENSIS. φυλάξει πάντας ἡμᾶς διὰ τῆς μεταλήψεως τῶν ἀχράντων αὐτοῦ μυστηρίων, τῇ αὐτοῦ χάριτι καὶ φιλανθρωπίᾳ, πάντοτε, νῦν καὶ , ἀεί, καὶ εἷς τοὺς alovas τῶν αἰώνων. * Ἑ ቋ * εἰρήνην, θυσίαν alvécews and ἔλεον εἰρήνης, θυσίαν αἰνέσεως and ἔλαιον εἰρήνης, θυσίαν αἱνέσεω:. LITURGY OF SAINT JAMES. 331 PAHIS MANUSCRIPT 2509. Evxn ἱλασμοῦ. Κύριε Ἰησοὺ Χριστέ, Υἱὲ τοῦ Θεοῦ, τοῦ ζῶντος Θεοῦ, ἀμνὲ καὶ ποιμήν, ὁ αἴρων τὴν PARIS MANUSCRIPT 476. EXD ὀπισθάμβωνος λεγομένη τὰς κυριακὰς τῆς ἁγίας τεσσαρακοστῆς. Κύριε ὁ Θεὸς ἡμῶν, εὔσπλαγχνε καὶ πο- λνέλεε, ὁ διὰ τῆς ἁγίας σου νηστείας ὁδὸν σωτηρίας ἡμῖν ὑποδείξας, ὁ τὴν μετάνοιαν καὶ τὴν ταπεινοφροσύνην ὡς θυμίαμα δεχό- μενος, ὁ διὰ νηστείας καὶ μετανοίας τὴν κατὰ τῶν Νινευιτῶν ἀπόφασιν ἀναβαλλό- μενος, καὶ τούτους νεκρωθέντας τῇ ἀμαρ- vig διὰ μετανοίας καὶ φιλανθρωπίας ζωο- ποιήσας, ὁ χαρὰν ἐν οὐρανοῖς ἐργαζόμενος ἐπὶ ἑνὶ μετανοοῦντι, ὁ ἐλεήμων καὶ τοὺς ἐλεήμονας ἐλεῶν, οἰκτείρων καθὼς οἰκτείρει πατὴρ υἱούς" διὰ νηστείας καὶ προσευχῆς στόματα λεόντων ἐν λάκκῳ ἐχαλίνωσας, διὰ νηστείας καὶ προσεδρείας τὸ πρόσωπον Μωύσέως ἐδόξασας, διὰ νηστείας καὶ παρ- θενίας ἅρματι πυρίνψῳ Ἡλίαν ἀνέλαβες, διὰ νηστείας καὶ μετανοίας τὸν τελώνην ἐδι- καίωσας, δια νηστείας καὶ δακρύων τὴν πόρνην ἐκάθηρας, ἔλεος γὰρ κατακαυ- χᾶται κρίσεως" αὐτὸς καὶ νῦν, Δέσποτα, ἴασαι τὰ συντρίμματα τῶν καρδιῶν ἡμῶν, καὶ ῥῦσαι ἡμᾶς ἀπὸ τῆς φοβερᾶς καὶ ἀνεξιχνιάστον καὶ φρικτῆς ἡμέρας τῆς κρί- σεως, καὶ ἐλέησον τοὺς δούλους σου, καὶ μνημόνευσον, ὡς ἀγαθὸς καὶ φιλάνθρωπος, τοῦ τιμίον πρεσβυτερίου, τῆς ἐν Χριστῷ διακονίας καὶ παντὸς ἱερατικοῦ τάγματος, καὶ τῶν φιλοχρίστων ἡμῶν βασιλέων, καὶ τοῦ πιστοτάτου λαοῦ" μόνος γὰρ εἶ ἀγαθὸς καὶ εὐ. λογητὸς εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. BUX ἥντινα ποιεῖ ὁ ἱερεὺς πρὸς τὸν λαὸν ὅταν μεταλαβεῖν μέλλωσιν. Κύριε Ἰησοῦ Χριστέ, Υἱὲ τοῦ Θεοῦ τοῦ ζῶντος, ἀμνὲ καὶ ποιμήν, ὁ αἴρων τὴν 42—2 (a) a) P. 43 332 PARIS MANUSCRIPT 2509. 4 , ^ , 4« ላ ያ ^ ἁμαρτίαν ToU κόσμον, ὃ τὸ δάνειον τοῖς δυσὶ χρεωφειλέταις χαρισάμενος, καὶ τῇ apap- THAD τὴν ἄφεσιν τῶν ἁμαρτιῶν αὐτῆς δούς, ε ላ . e^ ^ , ὁ τὴν ἴασιν τῷ παραλυτικῷ δωρησάμενος σὺν τῇ ἀφέσει τῶν ἁμαρτιῶν αὐτοῦ" aves, ἄφες, συγχώρησον, 6 Θεῦς, τὰ πλημμελή- ματα ἡμῶν, τὰ ἑκούσια, τὰ ἀκούσια, τὰ ἐν , EE bd [4 4 , b γνώσει, τὰ ἐν αγνοίᾳ, τὰ ἐν παραβάσει καὶ ^ , ል ላ ^ P παρακοῇ γενόμενα, ἃ οἷδε τὸ Πνεῦμά cov τὸ πανάγιον ὑπὲρ τοὺς δούλους cov' καὶ εἴ τι τῶν ἐντολῶν σον ὡς ἄνθρωποι σάρκα φο- ροῦντες καὶ τὸν κόσμον τοῦτον οἰκοῦντες 1) ἐκ τοῦ διαβόλου ἐπλανήθησαν, εἴτε ἐν λόγῳ a » L4 LÀ e ላ , e , a ^ ἢ ἐν ἔργῳ, εἴτε ὑπὸ κατάραν ἱερέως 7) TQ νο» , , e » a ላ ἰδίῳ, ἀναθέματι ὑπέπεσαν, παρακαλῶ καὶ δέομαι τὴν ἀφατόν σον φιλανθρωπίαν, τῷ μὲν λόγῳ λνθῆναι, συγχωρηθῆναι δὲ αὐτοῖς καὶ τῷ ὅρκῳ καὶ τῷ ἰδίῳ ἀναθέματι κατὰ τὴν σὴν ἀγαθότητα. Ναί, Δέσποτα Κύριε, εἰσάκουσον τῆς δεήσεώς μον ὑπὲρ τῶν δούλων σον, καὶ πάριδε ὡς ἀμνησίκακος τὰ ἐπταισμένα αὐτῶν ἅπαντα' συγχώρησον αὑτοῖς πᾶν πλημμέλημα ἑκούσιόν τε καὶ ἀκούσιον' ἀπάλλαξον αὐτοὺς τῆς αἴω- a , ላ ላ ε 4 ^ e » viov κολάσεως" σὺ γὰρ εἶ ὁ διὰ τῶν ayiwy σου ἀποστόλων ἐντειλάμενος ἡμῖν λέγων oTt Ὅσα dv δήσητε ἐπὶ τῆς γῆς, ἔσται δεδεμένα ἐν τοῖς οὐρανοῖς, καὶ ὅσα ἂν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν ^ 3 ^. φ M T 4 ላ en τοῖς οὐρανοῖς ore σὺ εἰ ὁ Θεὸς ἡμῶν, Θεὸς τοῦ ἐλεεῖν καὶ σώζειν καὶ ἀφιέναι ἁμαρτίας δυνάμενος, καὶ πρέπει σοι ἣ δόξα σὺν τῷ ἀνάρχῳ Πατρὶ καὶ τῷ ζωοποιῷ Πνεύματι, νῖν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. "Atv. ᾿Αμήν. LITURGY OF SAINT JAMES. PARIS MANUSCRIPT 476, « , ^ ያ ε ላ , [ed ἁμαρτίαν τοῦ κόσμον, ὁ To δάνειον χαρισά- μενος τοῖς δυσὶ χρεώσταις καὶ τῇ ἁμαρτωλῷ M M w e ^ e ላ . γυναικὶ δοὺς ἄφεσιν ἁμαρτιῶν, ὁ τὴν ἴασιν τῷ παραλυτικῷ δωρησάμενος, σὺν τῇ ἀφέσει τῶν ἑαντοῦ ἁμαρτιῶν᾽ αὐτός, Δέσποτα, συγ- χώρησον τὰς ἁμαρτίας, τὰς ἀνομίας, τὰ πλημ- 4 E , ኣ ቅ , ላ μελήματα, τα ἑκούσια, τα ακούσια, τα ἐν 2 ላ » ® 4 ላ 95 , ላ γνώσει, τὰ ἐν αγνοίᾳ, τὰ ἐν παραβασει wat ἐν παρακοῇ γενόμενα παρὰ τῶν δούλων σον" 4 w ε . Ld ላ , [καὶ εἴ Ti] ὡς ἄνθρωποι ὄντες καὶ σάρκα φοροῦντες καὶ τὸν κόσμον οἰκοῦντες ἐπλα- γήθησαν, ἢ παρέβησαν, ἣ ἐπλημμέλησαν, ἣ λόγον ἱερέως κατεπάτησαν, εἴτε ὑπὸ κατάραν ἐγένοντο, εἴτε ἰδίῳ ἀναθέματι ὑπέπεσαν, ἢ βλασφημίᾳ τινι ἢ ὅρκῳ, Y ὑπωπιασμῷ καὶ ^ N > ἢ 3 , ε * a μολυσμῷ σαρκὸς ἐγένοντο, αὐτός, ws ἀγαθὸς καὶ φιλάνθρωπος καὶ ἀμνησίκακος Δεσπό- τῆς, τούτους, Δέσποτα, λόγῳ λυθῆναι εὐδό- κησον, συγχωρῶν αὐτοῖς πάντα κατὰ τὸ μεγά σου ἔλεος. Ναί, Δέσποτα φιλάνθρωπε, ἐπάκουσόν μον δεομένου σου τῆς σῆς ἀγα- θότητος, καὶ rapide ὡς πολνέλεος τὰ wrai- σματα αὐτῶν ἅπαντα, καὶ λύτρωσαι αὐτοὺς τῆς αἰωνίον κολάσεως" σὺ γὰρ εἶπας, Δέσ- ποτα, Ὃ ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδε- 4 ^ » ^ ላ a ላ ያ μένον ἐν τοῖς oupavots, καὶ ὃ éay λύσητε L4 , ? ^ ? ^e , ἔσται λελυμένον ἐν τοῖς οὐρανοῖς" διότι σὺ εἶ, Θεός, ἀναμάρτητος μόνος, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Yig ላ ^ es 4 ^ 4 ቄ » ላ καὶ τῷ αγίῳ Πνεύματι, νῦν καὶ aei, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. (1) P. omits ἱερέως and places ὑπέπεσαν after κατάραν. (2) P. omits διὰ τῶν ἁγίων cov ἀποστόλων. NOTES ON THE SYRIAC LITURGY OF SAINT JAMES. NOTES ON THE SYRIAC LITURGY OF SAINT JAMES. [I have noted in the margin of the Liturgy, which has been printed above from the Paris ΜΒ. 2509, such passages as are found with more or less difference in detail in the Byriao Liturgy of B. James as given by Renaudot, Vol. ., and by Assemani (‘‘Codex Liturgicus," Liber rv. pars secunda, tom. δ). These memoranda are interesting because there is great probability that the passages which are common to the Greek and the Syriac were in use before the great schism which ensued after the Council of Chalcedon (see Palmer, ** Origines Liturgicae," 1. p. 29). Bunsen, in the fourth volume of his work on * Hippolytus and his Age," printed the Greek which corresponded to the similar portions of the Syriac Liturgy (pages 933—857), and this was reprinted in the third volume of his «« Analecta Ante-Nicaena.” In both copies he illustrated his text by quotations from and references to a short letter written by James of Edessa, which is given by the elder Assemani in his ‘‘ Bibl. Orient." (tom. 1. 479), and was incorporated in an * Exposition" which was ascribed by the younger Assemani to John Maro, * the supposed father of the Maronites" (about 700). This exposition (Bunsen states) was written by Dionysius Barsalibaeus, a Syriac writer of the twelfth century. A Latin translation is given by the younger Assemani (ut supra) pp. 227—997. I have contented myself in the following pages with giving Renaudot’s translations of the passages in the Syriac corresponding to passages in the Greek. But I have added references to the pages of Assemani’s «« Codex Liturgicus,” where these passages are illustrated or explained by James of Edessa, and an occasional quotation. I must premise that in the proanaphoral part, which is not ascribed to 8, James in the Syriac, there is nothing in common with the Greek except the exclusion of the “hearers,” the closing of the doors, and the reciting of the “ Creed of Constantinople,” which, however, is assigned to the 818 Fathers who met at Nicaea. In prayers where there is considerable similarity between the Greek and Syriac, I have put any discrepancy in Renaudot’s translation within square brackets. ] Bee above, p. 245 Renaudot, us. 29 a) LITURGIA 5. JACOBI APOSTOLI FRATRIS Primum dicitur Oratio ante osculum pacis. Domine Deus noster, nos quamvis in- dignos [salute hac] dignos effice, amator hominum: ut ab omni dolo omnique [acceptatione personarum] mundati [sa- lutemus invicem in osculo sancto et di- vino, constricti vinculo caritatis et pacis.] Per Dominum Deum et Salvatorem nostrum Jesum Christum, Filium tuum unigenitum, per quen et cum quo te decet gloria, honor et potestas cum Spiritu tuo. Populus. Amen. Diaconus. Stemus decenter et oremus, [gratias agamus, adoremus et laudemus agnum vivum Dei qui offertur super altare.] * * x * * * Sacerdos. Qui solus Dominus miseri- pp. 245,247 COTS es, in eos qui coram altare tuo colla (1) The Greek has τῇς ὥρας ταύτης. (2) xal πάσης ὑποκρίσεως ἐνωθῶμεν ἀλλήλοις K.T.À. . (8) This is not in the Greek. (4) See the prayer 'O Θεός, ὁ διὰ πολλὴν xal ἄφατον φιλανθρωπίαν, p. 259 [where insert the reference SR]. DOMINI. inclinant mitte benedictiones tuas, tu qui in altis habitas et humilia respicis, benedicque [eos per gratiam, misericor- diam et amorem erga homines Christi unigeniti Fili tui, per quem et cum quo te decet gloria, etc.] Populus. Amen. Sacerdos. amorem tuum erga homines magnum et ineffabilem misisti Filium tuum in mun- dum, ut ovem errantem reduceret, ne avertas faciem tuam a nobis, dum sacri- ficium hoc spirituale et incruentum cele- bramus: non enim justitiae nostrae con- fidimus, sed misericordiae tuae. Depre- camur ergo et obsecramus clementiam tuam, ne in judicium sit populo tuo Mysterium hoc, quod institutum nobis est ad salutem; sed ad veniam pecca- torum, remissionem insipientiarum, et ad Deus Pater, qui propter (b) Renaudot notes that one MS. has (words corresponding to) terribile et incruentum, as in the Greek. (6) τὸ οἰκονομηθὲν ἡμῖν. (7) els δξάλειψιν ἁμαρτιῶν, εἰς ἀνανέωσιν Wuxi καὶ σωμάτων, εἷς εὐαρέστησιν σοῦ. Ren. p. 80 (1) p. 265 p ἦτ (8) 336. SYRIAC LITURGY gratias tibi referendas: per gratiam, misericordiam, et amorem erga homines unigeniti Filii tui, per quem et cum quo te decet gloria. Populus. Amen. Diaconus. [Date pacem unusquisque proximo suo, in caritate et fide, quae Deo acceptae sint. Vade in pace, Sacer- dos praeclare.] Stemus decenter oran- tes, stemus cum timore et tremore, stemus cum modestia et sanctitate: quia ecce oblatio infertur...... * * * * * * Sacerdos elevat velum, et ter populum cruce signat, dicens : Caritas Patris, gratia Filii, et com- municatio Spiritus sancti, sint cum omni- bus nobis, Populus. Amen. Sacerdos. Sursum corda. Populus. Habemus ad Dominum. Sacerdos. Gratias agamus Domino Deo nostro. Dignum et justum est. Populus. (1) Compare στῶμεν καλῶς k.r.A. p. 265. {Bunsen (Analecta Antenicaena,” 111. p. 88) found engraved upon ἃ consular diptych of the year 526 the Greek letters : Στομεν καλος | Zro- pew eviaBos | Στομεν μετα dofov | προσχομεν τι αγία aradop | ἐν «pur τω θεω προσφοριεν | EXews euirn θυσια aweocews | ἡ αγαπιτου eov. καὶ πα- rpos | καὶ ἢ xapis τον κυριου και θεον | και σω- TNpos ἡμὼν tou χριστου | ed ἡμας. The date of this writing is fixed in A.D. 783.] (2) The Greek has no direction as to the veil, * Mensam discooperiunt, per hoc significantes portas caeli tunc aperiri." James of Edessa (Asse. p. 241). In Assemani p. 183 the rubric is OF SAINT JAMES. Sacerdos inclinatus, Vere dignum et justum est, decens et debitum, ut te laudemus, te benedicamus, te celebre- mus, te adoremus, tibi gratias agamus, tibi opifici omnis creaturae, visibilis aut invisibilis. Et elevans vocem. Quem lau- dant caelum et caeli caelorum, omnisque exercitus eorum, sol et luna et omne stellarum agmen, terra et maria et omnia quae in eis sunt: Jerusalem caelestis, Ecclesia primogenitorum descriptorum in caelis: Angeli, Archangeli, Princi- patus, Potestates, Throni, Dominationes, virtutes [caelestes, et mundo superiores exercitus caeli] Cherubim quibus oculi multi, et Seraphim quibus alae sex, qui duabus alis tegunt facies suas et duabus pedes, duabusque alter ad alterum vo- litantes vocibus indeficientibus, et Theolo- gia non conticescente, hymnum trium- phalem magnificentissimae gloriae, voce canora concinunt, clamant, vociferantur et dicunt: Populus. Sanctus, Sanctus, Sanctus " angphoram (velum) tremulo circumfert motu et dicit, Charitas sa Dei Patria." James here notes (l. c.) that the Alexandrine Fathers have not the Caritas Dei but “ Dominus vobiscum omnibus ahte principium liturgiae." See pages 26, 27, 98 above. It would appear that the: addition in the Messina Roll was contrary to the iradition of the Church. (8) Assemani p. 184, *Bursum intellectus mentes et corda nostra." (4) ἀρχαί re xal ἐξουσίαι καὶ δυνάμεις do- Bepal. (5) The Paris edition and 2509 had δοξολο- γίαις. The three other MSS. θεολογίαις. p. 271 መ a) (5) According to Assemani he says: SYRIAC LITURGY OF SAINT JAMES. es, Domine Deus Sabaoth, pleni enim sunt caeli et terra, gloria, [honore et majestate tua, Domine,| Hosanna in ex- celsis. Benedictus qui venit et qui ven- turus est in nomine Domini Hosanna in excelsis. Sacerdos inclinatus. [Vere] sanctus es, Rex saeculorum et omnis sanctitatis lar- gitor: sanctus etiam unigenitus Filius tuus, Dominus [Deus et Salvator] noster Jesus Christus: sanctus etiam Spiritus tuus Sanctus, qui scrutatur omnia, etiam profunda tua, Deus Pater. Sanctus enim es qui omnia contines, omnipotens, terribilis, bonus,[cum unigenito Filio tuo,] qui passionum particeps fuit, et maximo propter hominem figmentum tuum, quem e terra formasti, et concessisti illi de- licias paradisi Cum vero transgressus esse& mandatum tuum, et cecidit, non neglexisti aut dereliquisti illum, O bone, sed reduxisti illum, sicut pater summae (1) Barsalibi (Assemani p. 346) represents the Syriac as Fortis Sabaoth. (2) The Rossano MS. has ὁ ἐλθὼν xal ἐρχόμενος. (8) Omnia continens = παντοκράτωρ. (4) It will be seen that the Greek omits here the expression **cum unigenito Filio tuo," and ΒΟ represents Gop the FATHER as συμπαθής (ὁ cvuxa0hs μάλιστα περὶ τὸ πλάσμα τὸ σόν). It omits also the expression Deus et Salvator as referring to our Lord : it has the words fre- quently elsewhere. Barsalibi (in Assemani, p- 348) draws attention to the former omission. ** Sciatis, cha- rissimi, quod ex hao inclinatione nonnihil detraxerunt Dioscori sectatores, qui Domini nostri naturas confundunt, ac passiones ad Patrem retulerunt. Sic enim scripserunt *sanc- tus enim es, omnitenens, omnipotens, terribilis, 991 misericordiae. Vocasti eum per legem, direxisti eum per Prophetas: denique Filium tuum unigenitum in mundum misisti, qui descendit, et incarnatus est de Spiritu Sancto et ex sancta genitrice Dei sem- perque virgine Maria, conversatusque est cum hominibus, et omnia ad generis nostri salutem instituit. Et elevans vocem accipit Oblatam, et dicit : ut imaginem tuam renovaret; Cum ergo suscepturus esset mortem voluntariam pro nobis peccatoribus, ipse immunis a peccato, in ea nocte qua tra- dendus erat pro vita et salute mundi, &ccepit panem in manus suas sanctas, immaculatas, et incontaminatas, et levatis oculis in caelum aspexit ad te, Deus Pater, et gratias agens, benedixit, »K sanc- tificavit, ge fregit, vie et dedit discipulis suis sanctis et apostolis, dicens: Acci- pite, manducate [ex eo vos omnes]: hoc est corpus meum, quod pro vobis et pro bonus, is qui passionum es particeps. Cum in antiquis emendatissimis codicibus legamus; ' terribilis, bonus, cum Filio tuo, is (sic) qui passionum particeps fuit. Ubi passiones de Filio incarnato, non vero de Patre, qui pas- sionum expers omnino est, praedicantur. Nos itaque cum 8. Clemente, libro 8, dicimus, ‘qui Patri passionem tribuit, cum deicidis Judaeis adscribendus eat. "' (δ) For reduzisti the Greek has ἐπαίδευσας. (6) The Greek has ἀναβλέψας εἰς τὸν οὐρανόν, καὶ ἀναδείξας σοί, τῷ Θεῷ καὶ Πατρί. (7) Bunsen (‘‘ Analecta "" rv. 184) draws atten. tion to the prefix in Morel of the word ἡμῖν to τοῖς αὐτοῦ μαθηταῖς kal ἀποστόλοις. He conceived that it was added at an early date. We have seen that it is found nowhere except in the copy from which Morel's edition was printed. 43 p. 272 (7) 6) p. 274 Ren. p. 82 (8) (4) (5) 338 SYRIAC LITURGY multis frangitur et datur, in remissionem peccatorum [et vitam aeternam]. Simi- liter etiam et calicem postquam coena- verunt, miscens vino et aqua, et gratias agens, vk benedixit, »K sanctificavit, »« et dedit iisdem discipulis et apostolis sanc- tis dicens: Accipite, bibite ex eo vos omnes: hic est sanguis meus Testa- menti novi, qui pro vobis et pro multis [fidelibus] effunditur et datur in remis- sionem peccatorum [et vitam aeternam]. Populus. Amen. Sacerdos. mei: quotiescumque enim manducabitis Hoc facite in memoriam panem hunc et calicem istum bibetis, mortem meam annuntiabitis eb resur- rectionem meam confitebimini, donec veniam. Populus. Mortis tuae, Domine, me- moriam agimus, resurrectionem tuam confitemur, et adventum tuum secundum expectamus...... ቋ ቋቋ X 8 8 κα Sacerdos. Memoriam igitur agimus, Domine, mortis et resurrectionis tuae e sepulchro post triduum, et ascensionis tuae in caelum, et sessionis tuae ad dex- teram Dei Patris: rursumque adventus (1) The words xal eis (wy αἰώνιον are found in the response of the deacons, in the Rossano MS. and Paris 2509. (2) τὸν θάνατον τοῦ υἱοῦ τοῦ ἀνθρωπου---ἄχρις ov dy ἔλθῃ. (8) This is in Paris 2609 and Morel. (4) μεμνημένοι οὖν κιτιλ. ' Huc tota Liturgia spectat, ut quae Christus pro nobis gessit com- memoremus et dicamus." James of Edessa (l. c. p. 242). OF SAINT JAMES. tui secundi, terribilis et gloriosi, quo judicaturus es orbem in justitia, cum unumquemque remuneraturus es secun- dum opera sua. Offerimus tibi hoc sac- rificium terribile et incruentum, ut non secundum peccata nostra agas nobiscum, Domine, neque secundum iniquitates nostras retribuas nobis: sed secundum mansuetudinem tuam et amorem tuum erga homines magnum et ineffabilem, dele peccata nostra, servorum nempe tuorum tibi supplicautium. Populus enim tuus et haereditas tua deprecatur te, [et per te et tecum Patrem tuum,] dicens: Populus. Miserere, Deus Pater om- nipotens, miserere nobis. * * * * * * Sacerdos inclinatus dicit Invocationem Spiri- tus sancti, Miserere nobis, Deus Pater omnipo- iens, eb mitte Spiritum tuum Sanctum, Dominum et vivificantem, qui tibi throno aequalis est, et Filio aequalis regno, con- substantialis et coaeternus; qui locutus est in Lege et Prophetis et Novo Testa- mento tuo ; qui descendit in similitudine columbae super Dominum nostrum Jesum (5) The Greek has αὐτοῦ. Thus the offering in the Greek is made to the FATHER : in the Syriac it is made to the Son. (6) In the Greek the words found in 1 Cor. ii. 9, d ὀφθαλμὸς οὐκ εἶδεν, occur here. The Syriac does not contain the clause. (7) The Syriac has a request to God to accept the intercession of the Virgin. It is not in the Greek here, Ren. p. 33 p. 2:3 (3) 4) (9) SYRIAC LITURGY OF SAINT JAMES. Christum, in Jordane flumine: qui de- scendit super Apostolos sanctos in simi- litudine linguarum ignis. Kyrie eleison ter. Sacerdos. Ut adveniens efficiat panem istum [corpus vivificum, corpus salutare, corpus caeleste, corpus animabus et cor- poribus salutem praestans, | corpus Domini Dei et Salvatoris nostri Jesu Christi : in remissionem peccatorum et vitam aeter- Populus. nam accipientibus illud. Populus. Amen. Sacerdos. Et [mistum quod cst in hoc calice] efficiat sanguinem Testamenti Novi, [sanguinem salutarem, sanguinem vivificum, sanguinem caelestem, sangui- nem animabus et corporibus salutem praestantem, sanguinem Domini Dei et Salvatoris nostri Jesu Christi:] in remis- sionem peccatorum et vitam aeternam suscipientibus illum. Populus. Amen. Sacerdos. Ut sint [nobis et] omnibus qui ex illis accipient, [iisque communica- bunt,] ad sanctitatem animarum et cor- porum, ad fructificationem operum bo- norum, ad confirmationem Ecclesiae tuae (1) The Greek adds ἐν τῷ ὑπερῴῳ τῆς ἁγίας καὶ ἐνδόξου Σιὼν κ.τ.λ. (2) The Greek omits this: instead there is a prayer that the Holy Spirit may come on the worshippers and on the gifts. (8) τῇ ἁγίᾳ καὶ ἀγαθὴ καὶ ἐνδόξῳ αὐτοῦ rapov- σίᾳ ἁγιάσῃ καὶ ποιήσῃ τὸν μὲν ἄρτον τοῦτον σῶμα ἅγιον Χριστοῦ, καὶ τὸ ποτήριον τοῦτο αἷμα τίμιον Χριστοῦ. The Syriac has added much to this. [Barsalibi (ut sup. p. 364) notes that some Syriac MSS. have exhibit here and not make : 339 sanctae, quam super verae fidei petram fundasti, et portae inferi non praevale- bunt adversus eam, cum liberaturus sis illam ab omnibus haeresibus et scandalis operantium iniquitates, usque ad con- summationem saeculi: [per gratiam, mise- ricordiam et amorem erga homines uni- geniti Filii tui, per quem et cum quo te decet gloria et honor.] Populus. Amen. Sacerdos inclinatus. Quapropter offeri- mus tibi, Domine, [sacrificium hoc tre- mendum et incruentum] pro locis tuis sanctis, quae per manifestationem Christi Fili tui illustrasti: praecipue vero pro Sion sancta, matre omnium Ecclesiarum, et pro Ecclesia tua sancta toto orbe diffusa, * * * * ቋ * Sacerdos. [Dona ditissima Spiritus tui Sancti concede ipsis, Domine.] Memento, Domine, sanctorum Episcoporum nos- irorum, qui nobis recte verbum veritatis dispensant, praecipue vero Patris Patrum et Patriarchae nostri Domini N. et Domini N. Episcopi nostri, cum reliquis omnibus Episcopis Orthodoxis. Canitiem le. ἀποφήνῃ, a8 in the Clementine Liturgy.] (4) The Greek has simply ro ποτήριον τοῦτο. (5) The Greek connects this, not with the descent of the Spirit, but with the Communion, in the next clause. . (6) ῥνόμενος αὐτήν. (7) James of Edessa (ut supra), '* Mox peragit commemorationes in quibus oblatio absolvitur." (8) The Greek copies vary in details. The Syriac resembles the Messina and Rossano MSS. rather than Morel's edition. 43—2 p. 280 (6) Ren. p. 84 8 p. 200 p. 283 p. 288 Ren. p. 85 310 SYRIAC LITURGY Domine: multis annis ipsos conserva, pascentes populum tuum cum omni pietate et sanc- titate. Memento, Domine, Presbyterii hujusce, et cujuscumque alterius loci: ipsis vencrandam concede, Diaconatus in Christo, omnisque minis- terii et omnis Ordinis Ecclesiastici. Memento etiam, Domine, paupertatis meae, qui me, licet indignum, vocare tamen dignatus es. [Delicta juventutis meae et ignorantias meas ne memineris, sed secundum multitudinem miseratio- num tuarum memento mei tu: si enim iniquitates observaveris, Domine, Domi- ne, quis poterit coram te sustinere ? Quia apud te propitiatio est: visita me et puri- fica me,] ut ubi abundavit peccatum ibi superabundet gratia tua. Memento etiam, Domine, eorum qui in vinculis jacent aut carceribus detinentur; fratrum etiam nostrorum qui in exilio sunt: infirmo- rum, aut qui male affecti sunt: eorum qui ἃ spiritibus immundis infestantur aut agitantur. Memento etiam, Domine, agris, imbrium, roris, fructuum terrae et coronae anni: oculi enim omnium in te sperant, et tu das illis escam eorum in lempore opportuno: aperis tu manum tuam omnibus sufficientem, et implos omne animal bona tua voluntate. * * + * * * Sacerdos. "Rursus meminisse dignare eorum qui nobiscum in oratione con- sistunt, patrum, fratrum, magistrorum- que nostrorum, et eorum qui absunt, Memento etiam, Domine, eorum qui praeceperunt nobis u£ eorum memoriam OF SAINT JAMES. ageremus in orationibus ad te Deum nos- trum. [Unicuique illorum concede, Do- mine, petitiones suas, quae quidem ad salutem spectant.] Memento, Domine, et illorum qui intulerunt oblationes ad al- tare tuum sanctum, et eorum pro quibus singuli obtulerunt, [et eorum qui offerre voluerunt, sed non potuerunt: eorum quos unusquisque habet in mente,] et eo- rum qui nunc nominantur. Et elevans vocen. Memento, Domine, omnium quo- rum meminimus, et eorum quorum non meminimus, [et secundum multitudinem mansuetudinis tuae retribue illis gaudium salutis tuae, suscipiens sacrificia illorum in immenso caelo tuo, dignosque efficiens visitatione et auxilio tuo: confirma illos virtute tua, et fortitudine tua illos in- strue, quia tu es misericors et misericor- diam cupis, teque decet gloria, honor et potentia, simul cum unigenito Filio tuo et Spiritu tuo.] Populus. Amen. * * * * * + Sacerdos 1nclinatys. Memento etiam, Domine, piorum Regum nostrorum et Reginarum : apprehende arma et scutum, et exsurge in auxilium eorum. Subjice illis hostes omnes et adversarios, ut pla- cidam tranquillamque vitam agamus, in omni timore Dei et humilitate : [quia tu salutis refugium es, et potestas auxilia- trix, victoriaeque dispensator erga eos omnes qui te invocant et sperant in te, Domine, Et tibi gloriam et laudem re- feremus.] Populus. Amen. p. 288 p. 289 Ren. p. 36 p. 292 p. 294 SYRIAC LITURGY * * * * * * Sacerdos inclinatus. [Quoniam igitur est tibi potestas vitae et mortis, Domine, Deusque misericordiarum et amoris erga hominem tu es, dignos effice ut omnium illorum qui a saeculo tibi placuerunt me- moriam agamus:] Patrum sanctorum et Patriarcharum, Prophetarum οὐ Aposto- lorum, Joannis praecursoris et Baptistae, S. Stephani primi Diaconorum et primi Martyrum, et sanctae genitricis Dei semperque Virginis beatae Mariae, et omnium sanctorum. Elevans vocem. [Ro- gamus te, Domine multae misericordiae, qui impossibilia veluti possibilia creas, constitue nos in hac beata congregatione : &ccense nos huic Ecclesiae: statue nos per gratiam tuam inter electos illos, qui scripti sunt in caelis] Idcirco enim me- moriam illorum agimus, ut dum ipsi sta- bunt coram throno tuo nostrae quoque tenuitatis et infirmitatis meminerint, [tibique nobiscum offerant sacrificium hoc tremendum et incruentum, ad custodiam quidem eorum qui vivunt, ad consolatio- nem infirmorum et indignorum, quales nos sumus: ad quietem memoriamque bonam eorum, qui in fide vera dudum obierunt, patrum, fratrum, et magistro- rum nostrorum, per gratiam et misericor- diam, etc. | | Populus. Amen. 03 * * * * * Sacerdos inclinatus, Memento, Do- | (1) A few words resembling these are found in Paris 2509 only. (2) This is in the Rossano Codex and Paris OF SAINT JAMES. 341 mine, sanctorum Episcoporum qui pri- dem obdormierunt, qui verbum veritatis nobis dispensaverunt: qui a Jacobo prin- cipe Episcoporum Apostolo et Martyre, usque ad hanc diem, verbum fidei Or- thodoxae in Ecclesia tua sancta praedi- caverunt: Elevans vocem, [et luminum et Doctorum Ecclesiae tuae sanctae, qui praeclarum fidei certamen ediderunt, qui nomen tuum sanctum tulerunt coram populis, regibus et filiis Israel, eorumque precibus et supplicationibus pacem tuam Ecclesiae tuae tribue: doctrinas eorum et confessionem eorum in animis nostris confirma: haereses nobis noxias cito comprime, et consistentiam absque con- fusione coram tribunali tuo nobis con- cede: quia sanctus es, Domine, et in sanctis requiescis: qui sanctorum es con- summator atque perfector: et tibi glo- riam, etc. | Populus. Amen. * * * * * * - Sacerdos inclinatus. Memento etiam, Domine, Sacerdotum Orthodoxorum, pri- dem defunctorum, Diaconorum et Sub- diaconorum, Psaltarum, Lectorum, In- terpretum, Cantorum, — Exorcistarum, Monachorum, Religiosorum, Auditorum, Virginum perpetuarum, et saecularium, qui in fide vera defuncti sunt, et eorum quos unusquisque designat animo. Ele- vans vocem. Domine, Deus spirituum et omnis carnis, omnium memento quorum (Supplt.) 470. (8) This is in all the Greek M88. Ren. fa (ἢ a) p. 302 842 meminimus, qui in fide orthodoxa ex hac vita migrarunt: da [animabus, cor- poribus et spiritibus illorum] requiem, [liberans eos a damnatione infinita ven- tura, et dignos efficiens] gaudio quod est in sinu Abraham, Isaac et Jacob; ubi splendet lumen vultus tui; unde procul sunt dolores, angustiae et gemitus: [non reputans illis omnia delicta illorum. Non autem intres in judicium cum servis tuis, quia non justificabitur in conspectu tuo omnis vivens, nec ullus est a peccati culpa immunis, aut a sordibus purus, ex hominibus qui super terram sunt, nisi unus Dominus noster Jesus Christus unigenitus Filius tuus, per quem nos etiam misericordiam et remissionem pec- catorum consequi speramus, quae propter eum est et nobis et illis. . Populus. Quietem praesta illis, et pro- pitius esto, et dimitte, Deus, insipientias et defectus omnium nostrum, sive scien- ter, sive ignoranter, etc, Sacerdos inclinatus, Remitte, dimitte, ignosce, O Deus, peccata omnium nos- irum voluntaria et involuntaria, scienter et ignoranter commissa, verbo, opere, aut cogitatione, occulta et nota, publica, an- liqua, per errorem admissa, οὖ omnia quae novit nomen tuum sanctum. Ele- vans vocem. Finem igitur nobis Christia- (1) Compare αὐτὸς γάρ ἐστιν ὁ μόνος ἀναμάρ- γητος, p. 800. (2) Renaudot’s copy has here ‘‘Diaconus voce magna dicit Catholicam." Barsalibi (L c. p. 372) explains **seu concionem." It is not in Assemani’s copy. James of Edessa thus (I. c. SYRIAC LITURGY OF SAINT JAMES. num conserva, et sine peccato; congre- gans nos subter pedes electorum tuorum, quando, ubi, et sicut volueris: [tantum- modo absconde nos a confusione iniqui- tatum nostrarum; ut etiam in hoc, velut in omnibus, laudetur et celebretur nomen tuum honoratissimum et benedictum, et Domini nostri Jesu Christi, et Spiritus tui Sancti.] * * * * * * Sacerdos. Pax, etc. Populus. Et cum, etc. * * * * * * Sacerdos ante orationem Dominicam dicit : Pater Domini nostri Jesu Christi, [Pater misericordiarum et Deus totius consolationis, | qui sedes super Cherubim, et a Seraphim laudaris: coram quo consis- tunt mille Angelorum myriades, [excelsa et caelestia] agmina: qui oblationes ex donis et proventibus fructuum tibi oblatis in odorem suavitatis dignatus es sanctifi- care et perficere, per gratiam unigeniti Fili tui, et per illapsum Spiritus tui Sancti: Sanctifica etiam, Domine, ani- mas nostras, corpora nostra, spiritusque nostros, ut corde puro, anima lucida, et facie inconfusa, audeamus invocare te Deum caelestem, Patrem omnipotentem, oremusque et dicamus: Pater noster qui es in caelis, p. 242): the priest '' frangit, signat, colit mys- teria, ministro catholicam recitante. Deinde dicunt orationem Pater noster." (8) In the Greek the people say the whole prayer. Ren. p. 3f p. 908 Ῥ. 808 Ῥ. 308 p. 308 SYRIAC LITURGY OF SAINT JAMES. [Populus. Sanctificetur, etc.] Sacerdos. Domine Deus noster, ne inducas nos in tentationem, quam virtute destituti sustinere non possimus, [sed fac etiam cum tentatione proventum, ut pos- simus sustinere,] et libera nos a malo. [Per Jesum Christum Dominum nos- trum, per quem, etc.] Amen. Pax. Et cum. Populus. Sacerdos. Populus. Diaconus. Inclinate capita vestra [co- ram Deo misericordi,] coram altari pro- pitiatorio, [et coram Corpore et Sanguine Salvatoris nostri in quo vita posita est suscipientibus illa: et suscipite benedic- tionem a Domino. | Sacerdos. Tibi inclinant servi tui capita sua, expectantes misericordias uberesa te — Benedictiones copiosas quae & te sunt mitte, Domine, et sanctifica animas, corpora, spiritusque nostros, ut digni simus communicandi [Corpori et Sanguini Christi Salvatoris nostri: per gratiam et misericordiam et amorem ejusdem Jesu Christi Domini nostri, | cum quo laudatus et benedictus es, in caelis et in terra cum Spiritu tuo, etc. (1) ὅν ὑπενεγκεῖν οὐ δυνάμεθα. Not in the Paris 2509 nor in Morel. (2) μέτοχοι γενέσθαι τῶν ἁγίων σον μυστηρίων. (8) See the Greek. To this invocation James of Edessa refers (1. c. p. 242): ** Mox praecepe- runt, ut gratiam Trinitatis populo impertiret, ter cum cruce signans et dicens Sit gratia Trinitatie, eic. respondente populo Et cum spiritu tuo,” (4) ‘‘ His peractis tradiderunt debere sacer- 943 Populus. Amen. Sacerdos. Pax. Populus. Et cum. Sacerdos. Misericordiae Dei. Populus. Et cum spiritu tuo. [Diaconus. Unusquisque cum timore et tremore ad Deum aspiciat, et mise- ricordiam et gratiam a Domino postulet. Sacerdos. Sanctus, Sanctus, Sanctus Dominus Deus potens Sabaoth, pleni sunt caeli et terra laudibus tuis. Exal- tare super caelos Deus, et super omnem terram gloria tua: ad te levavi oculos meos qui habitas in caelis, etc. Et post pauca. Eucharistiam accipiens in ma- nibus dicit illa voce :] Sancta sanctis [in perfectione, puritate, et sanctitate traduntur.] Tum dicunt omnes simul : Unus Pater sanctus, unus Filius sanc- tus, unus Spiritus sanctus. [Sit nomen Domini benedictum, qui unus est in caelo et in terra: ipsi gloria in saecula. Gloria Patri et Filio, et Spiritui Sancto omnia sanctificanti, et omnia expianti.] ቋ * * * * * [Sacerdos interjectis aliquot orationibus quae gro Ecclesiarum consuetudine variae sunt, fran- dotem populum contestari eumque admonere in hace verba: Haec sancta Corporis et Sanguinis sanctis et puris dantur, non iis qui sancti non sunt: dumque haec elata voce testatur, elevat in altum mysteria, eaque universo populo tan- quam in testimonium ostendit. Populus autem illico proclamat, inquiens Unus Pater sanctus, unus Filius, etc. atque ita mysteria percipiunt," James of Edessa, ut sup. Ren. p. 40 (4) Ren. p. 41 844 git ez majori Eucharistici panis parte minorem aliam, qua in calice intincta, reliquas in modum crucis signat, dicens : Inspergitur Sanguis Domini nostri Corpori ejus, in nomine Patris »& et Filii, % et Spiritus Sancti. 5% [Eamdem particulam immittit in calicem dicendo : Miscuisti, Domine, divinitatem tuam cum humanitate nostra, et humanitatem nostram cum divinitate tua; vitam tuam cum mortalitate nostra, et mortalitatem nostram cum vita tua; accepisti quae nostra erant, et dedisti nobis tua, ad vi- tam et salutem animarum nostrarum. Tibi gloria in saecula. | [Sacerdos accipit corpus Christi, dicena: Praesta, Domine, ut sanctificentur corpora nostra per Corpus tuum sanctum, et purificentur animae nostrae per San- guinem tuum propitiatorium, sintque ad veniam delictorum et remissionem pecca- torum nostrorum. Domine Deus, tibi gloria in saecula. Moz Eucharistiam | distribuit sacerdotibus, diaconis, deinde laicis, dicens : Corpus et Sanguis Domini Jesu Christi datur tibi in veniam delictorum, et re- missionem peccatorum in utroque saeculo. Interea dum communio administratur cum co- chleari, Diaconus reliquis succinentibus clamat: (1) ἕνωσις rov παναγίου σώματος kal τοῦ τιμίου αἵματος τοῦ K. καὶ Θ. καὶ Σ. ἡμῶν. (2) This is clearly Eutychian, and it is so explained by Barsalibi in Assemani 1. c. p. 389. It is notin Assemani's Syriac copy (p. 201). (8) I have thought it desirable to print these sentences, although there is nothing exactly re- SYRIAC LITURGY OF SAINT JAMES. Fratres mei, accipite Corpus Filii, cla- mat Ecclesia: bibite Sanguinem ejus cum fide, et canite gloriam: hic est calix quem miscuit Dominus noster super lignum crucis; accedite, mortales, bibite ex eo, in remissionem delictorum. Alleluia, et ipsi laus, de quo bibit grex ejus, et puri- tatem consequitur. Qui versus, ut et multi alii, juxta communi- cantium numerum minuuntur vel producuntur : moz Sacerdos abstergit vasa diaconorum minis- terio, et deinde dicitur Oratio gratiarum ac- tionis.] [Gratias agimus tibi, Deus, et praecipue laudamus te] ob immensuin et ineffabilem erga homines amorem tuum. O Domine, quos admittere dignatus es ad participa tionem mensae tuae caelestis, ne damnes ob susceptionem mysteriorum tuorum sanctorum et immaculatorum. — Verum, O bone, custodi nos in justitia et sancti- tate, [ut digni effecti communicatione Spiritus tui Sancti, partem, sortem et haereditatem consequamur cum sanctis ilis omnibus, qui ex hoc mundo tibi placuerunt: per gratiam, etc.] Populus. Amen, Sacerdos. Pax. Populus. Et cum spiritu tuo. [Diaconus. Iterum atque iterum pro sembling them in the Greek. (4) * Post communionem autem praeceperunt fieri confessionem et gratiarum actionem eo quod digni facti sunt participatione Corporis et Sanguinis. Item mandarunt fieri orationem im- positionis manus; &tque ita a ministro populum dimitti ut abeant in pace,” James of Edessa, l.c. (a p. 323 Ren. p. & p.223 p. 332 SYRIAC LITURGY consummatione mysteriorum horum sanc- torum Deum precemur.] Sacerdos. Deus magne et mirabilis, [qui inclinasti caelos et descendisti pro nostra hominum salute,] aspice nos per misericordiam et gratiam tuam: benedic populo tuo, et haereditatem tuam con- Serva: ut semper et omni tempore laude- OF SAINT JAMES. B46 ritam tuum Sanctum, nunc et semper, etc. Populus. Amen. Diaconus. Benedic, Domine. [Sacerdos. Benedic omnibus, conserva omnes, etc. Vel aliam benedictionem pro Ecclesiarum con- suetudine et festorum varietate diversam : qua recitata Diaconus incipit psalmum Benedicam Dominum in omni tempore. Quo dicto abeunt, et finitur Liturgia.] mus te, quia solus es Deus noster verus, et Deum Patrem genitorem tuum et Spi- NOTE TO PAGE 56 (4). The first four lines on folio 57 of the Rossano Codex contain the passage referred to bere in the following form ; Tov kJ καὶ 0U kal ops ἡμῶν lU xv ἔπι δε ἐφ᾽ ἡμᾶφ᾽ καὶ ἐπὶ τοὺς ἄρτους τού tous’ καὶ ἐπὶ τὰ ποτήρια ταῦτα" τὸ ጽሆዉ σον τὸ ἅγιον" ἵνα αὐτὰ ἁγιάσει. Drouard printed thus; ἔτι δὲ ἐφ᾽ ἡμᾶς. My impression is that the Messina Roll preserves the correct reading, omitting ἔπι δε entirely. Thus the prayer would be analogous to the corresponding petition of the other great Liturgies (S. Basil, p. 82; 8, Chrysostom, p. 91; 8. James 278), for the Descent of the Holy Spirit upon the Congregation and upon the Elements. But it is strange that the Vatican Roll has ἔφιδε. I may take this opportunity of stating that I have been frequently compelled to fill up the abbreviations of the MSS. conjecturally. Thus it is a mere matter of conjecture whether we are to read ἐκφωνεῖ, or éxóórws, or ἐκφώνησις in many places; εὐχὴ or εὐχὴν in others. And I have not attempted to give all the deviations of Drouard's text from the Rossano MS. On p. 22 I ought to have mentioned that he omitted & line in the MS. καὶ δεσπόζων πάσης κτίσεως" πρός The words omitted p. 88 διαφύλαξον' καθυπόταξον αὐτῷ do not form a single line. Tho other omission noted on the same page arose from the ὁμοιοτέλευτα; ὁσῴφύος αὐτοῦ, καρδίαν αὐτοῦ. The words omitted p. 54 (see note 1) ἑκάστῳ κατὰ rà ἔργα αὐτοῦ ἡ also form a line in the MS. The line was omitted and the μῶν of ἡμῶν in the succeeding line was changed, no doubt conjecturally, to σοί. 44 p. 824 940 SYRIAC LITURGY OF SAINT JAMES. I find that I have omitted the rubric ὁ ἱερεὺς ἐκῴων. before tho last line of the first column of p. 56. My knowledge of this I owe to the Reverend Christopher Wordsworth who has most kindly sent me accurate collations of my print of the Rossano text with the text reprinted by Dr Littledale from Dr Neale. Mr Wordsworth suggests that the passage on the same page might be punctuated with a comma after ταῦτα ; this would make the passage, Exide ἐφ᾽ ἡμᾶς... ταῦτα, a kind of ejaculation, similar to the φεῖσαι ἡμῶν on p. δά. I prefer the suggestion I have offered above. In either case, rd Πρεῦμά cov τὸ ἅγιον is the object of the ἐξαπόστειλον. I have also to state that in the note (8) p. 10 ἀφίεται is an error for ἀφίενται (the reading of Drouard for ἀφέωνται) and in the note (2) p. 32 ἐξάλωσον is an error for ἐξάλευσον. I owe the discovery of these errors, also, to Mr Wordsworth. APPENDIX. THE Ὁ ORDINARY CANON OF THE MASS THE USE OF THE COPTIC CHURCH. FROM TWO MANUSCRIPTS IN THE BRITISH MUSEUM, EDITED AND TRANSLATED BY DR C. BEZOLD, PRIVAT-DOCENT IN THE UNIVERSITY OF MUNICH, 44—2 THE ORDINARY CANON OF THE MASS, ACCORDING TO THE USE OF THE COPTIC CHURCH, TRANSLATED FROM TWO MAGDALA MSS.*) OF THE BRITISH MUSEUM BY C. BEZOLD, D. PH, PRIVATDOCENT AT THE UNIVERSITY OF MUNICH. Nhe: አብ • 00AÀA£: ወመንፈስ ቅዱስ፡ አሐዱ ፡ አምላክ 2) ሥርዓተ ፡ ቅዳሴ ፡ HEPA! hows ይ በሉ ፡ ቀሲስ 'ወዲያቋን፡ ወሕዝብ ፡ ወዙ fci ዘመፍትው፡ በበጊዜሁ፡ Aha: ሥርዓተ ፣ አበፍነ፡ ግብጻውያን ። ወመቅድመ፡ te: CRA. 9A: ጸሎተ : ንስሐ ፡ 7.16: በጥኦቱ፡ ቤተ ከርስቲያን = ohón: SNA: መዝሙ C: ዘዳዊት » ዘጃወ8፡ ^h: ADA? ስንቃዕዶኩ = ዘጃስምዓኒ፡፣ አምላኪየ ስኣለትየ። HE? OF: ስምዓኒ ፡ AMA? ጸሎትየ ። ny: OF: ትበረክ፡ ነፍስየ ። Hyg: Of: አማዕምቅ። ngo : አግዚ At ኢይትዓንበየኒ። In the name of the Father, and of the Son, and of the Holy Ghost, one God. | Canon of the Celebration (Kedasse) which shall be said by the Presbyter and the Deacon and the People, together with every thing convenient at sis time, according to the rite of our fathers the Egyptians. And first of all the Presbyter, on enter ing the Church, shall say a penitential prayer, and then he shall say the 2g" psalm of David: Unto Thee, O Lord, do I lift up my soul", te 60%: ,,Hear my cry, O God", the Zor: ,,Hear my prayer, O Lord", the ro2™4: ,,Bless the Lord, O my soul", the 129^: Qut of the depths“, and the 130": ,,Lord my heart is not haughty”. *) The text is taken from British Mus., Orient. 545 which we call A, with collations from Orient. 546, called B. The Aethiopic orthography is given according to the MSS. — Many and - very remarkable emendations of the text and the English translation the author owes to the kind- ness of Professor DILLMANN at Berlin. (a) At the top of the page in A is to be found: "MZ ሥርዐት ፣ uhr 245: ሰ ስልዮስ ε ዘአንዶኪያ። — (0 B: Oe dim: — 950 DAP LAZU: SNA! ዘንተ i ኣግዚ አብሔር ፡ አምላክነ፡ አንተ ፡ OE: በ ሕተቲትክ፡ ቅዱስ τ ወወሀብከነ፡ ለዙልነ፡ ቅ £T: MILAN: ዘኢያስተርኢ ፣ አወ ኣግዚአ፡ ንስእለክ፡ ወናስተበቀዓክ፡ ከ 0»: ትፈኑ፡ መንፈሰክ፣ $545: 50: ቤተ ፡ ክርስቲያን ፡ ወዲበ፡ NIE: ታቦ T: ወዲበ . ዙሉ ፡ PO: ቅድሳቲሆ 7* hA: ይሠራዕ ፡ በላዕሌሆን • 9"7"m. Ch: ክቡር። ወይእዚኒ፡ ባበርከኮን፡ ወቀ LAI: ወአንጽሖን • አምዙሉ፡ ርስሐት ወጥልቀት፡ በስርየተ፡ ዳግም ፡ ARP: አንዘ ፡ ኢይትጋደግ፡ በላዕሌሆሙ : ለግ ሙራ፣ ወኢምንተኒ ፡ lin: ዕልወታት፡ ወርዙስ ፲ ወረስዮን ፣ Art: ቤተ ፡ hc ስቲያን ፡ DOAN? ΠΤ. ንዋየ 14403 ወንዙብሐ ፡ ወንጡረፈ ፡ ዘአጽረይያዎ : ምስ ብዒተ ፡ APA: ርስሐት ፡ OTAPT: ወርዙስ ፡ ዘዕልዋን ፣ he: ec ጽ 53 NE! ወፍቱን 9:3 APLCI ወ ረስዮን ፡ ho» δῇ» ንጹሐ") nes ይ TNC: በላዕሌሆን • ምሥጢረ • hn: ወወልድ ፡፣ ወመንፈስ ፡ ቅዱስ ፡ BALZ: ወዘልፈኒ ፡ ወለዓለመ : ዓለም : አሜን ። Riot: SR: ግብአተ 3 መንጦ Abt = ወይስግድ 1 £go: መንጦላዕት ih ግዚአብሔር • አምላክነ : HTAPC? ሕ AS: (HA: ወትፈትን : AN? OA St: ኣስመ ፡፣ APH! ኢይዶልወኒ ፡ A, T: ጸዋዕክኒ ፡ አትጉቁቀነይ፡ ውስተ ፡ ዝንቱ መክን ፣ ቅዱስ τ ኢትመንነኒ ፡ ወኢትሚ T: Ah: እምኔየ ፤ AA: ANTT: MATE! ወአንጽሕ : ርስሐተ : ነፍስየ 0/7295 ወይአዜኒ : hhhAh: TRY hh: ጌጋይየ፡ ወአበሳሆሙ : ለሕዝብክ : ወኢታብአነ፡ ውስተ : መንሱት s Ao : LITURGF OF THE COPTIC CHURCH. And after this he shall say, as For lows: O Lord our God, Thou alone art holy and on us all hast Thou bestowed sanctity by Thy invisible might: O Lord, we ask and beseech Thee, to send forth Thy Holy Spirit upon. the Church and upon this altar, and upon all their holy vessels where- on Thy venerable mystery is cele- brated. And now bless them, and sanctify them, and purge them from al impurity and pollutioh through the remission of the new birth, so that there shall not be left upon them any remembrance of trespasses and pollution; and make this Church and this altar elect and pure vessels such as are purged seven-fold from all pollution. and taint and impurity of transgressors, like silver purged and purified and tried from earth, and make that, when they are pure, there- on may be celebrated the mystery of the Father, the Son and the Holy Ghost, now and for ever, and world without end. Amen. Prayer said before the curtain ἐς withdrawn. | And he shall pray before the curtain: O Lord our God, who knowest the mind of man and searchest the hearts and reins, who hast called me with- out my merit, to minister on this holy place, do not reject me; and do not turn away Thy face from me, but do Thou remove my sin, and purify my. soul and my body from pollution; and now, I beseech Thee, blot out my offence and the sin of Thy people, and lead us not into temptation. . O Lord, do not reject me. and do not (a) MSS.: ወፍጡን ፡ — (Ὁ) MSS: ንጹሕ — LITURGY OF THE COPTIC CHURCH. AMA? A, T£: ወኢታስተኃፍረ Z:* AP THEE ። "ho: አውርድ ፡ ላ OAC: Ah: መንፈስ ፡• ቅዱስ ፡ ወ ረስየኒ፡ VADs ho»: Adg?: ውስተ Lt: σοφὴ: ho»: አቅርብ ፡ Ah: መሥዋዕተ : ንጹሐ ፡ NAN? CPU: ለ ስርየተ ፡ ጌጋይየ፡ ወኃጢአትየ ። ወኢ ትዝክር ፡ አበሳሆሙ ፡፣ ለሕዝብከ : ዘገብ qs በአምሮ • ወኣመሂ : HADNA: A ኣምሮ ። AT: ዕረፍተ * AAA? ኖሙ : ANP?! ወአጋኃዊነ፡ ወአጋኃቲነ፤ ዕቀበሙ፡ ወአፅንያሙ ፡ ለሕዝብክ Ah? ስብሐት ወለወልድከ ፡ PAL: ጌር፡ ወመሐሪ ፡ ወለመንፈስ . ቅዱስ ፡ ማሕየዊ : ለዓለመ ዓለም : አሜን ። ወይበል ፡ AMT: ባስልዮስ τ ADH, አብሔር ፡ አምላክነ ፡ ወፈጣሪነ፡ ዘገብረ hie? በቃሉ ፡ ወአባኣክነ፡ ውስተ 1 ዝ TE: ምሥጢር ፡። በጥበብክ i Ade: ብ Ah: ወረሰይክ ፡ ይኩን ፡ መስፍነ ፡ ላዕ A: ዙሉ ፡ ፍጥረት i Shedd) በጽድ e: ወበንጽሕ፣ 47201: 700» እንተ መዛግብቲክ ፡ ΒΩ An: ንጹሐ ፍጥር ፡ ἂν. ወስረይ፡ AI? ጋጣውልሊነ፡ ወቀድስ ፡ 7207: ወረስየነ፡ ድልዋነ ንቅረብ ፡ ውስተ : ቤተ 1 HLA: ከ “Ὁ. ናቅርብ ፡ Ah: መሥዋዕተ : OF "duh: መንፈሳዊ 3: ለስርየተ ፡ ኃጢአ T: ሕዝብከ ። ኦኣግዚኣነ፡ ወአምላክነ ወመድጋኒነ፡ ኢየሱስ ፡ ክርስቶስ ፡ HA ንሣኣከነ፡ APLC: ወአልዓልከነ፡ አመ et: he»: ታንብረነ፡ PhA: መላክ Nth: ወምስለ ፡ መላእክተ ፡ ሕዝብከ i ወረስየነ፡ ድልዋነ ፡ ለወንጌልከክ ፡ $4. ስ ፡. ወፍቅርከ፡ ወበዕበየ ፡ WAN: አ ጽምአነ ፡ ለገቢረ ፡። & En: nmm: à ዓት ፡ 99097: An: መሥዋዕተ : ሠናየ፡ OFZ! መንፈሳዊተ : ADE: ታሠምረ h: VAR: ወበምሕረትክ። ተወከፍ 95] confound my hope, but send down upon me the grace of the Holy Spirit, and make me meet to stand in Thy Sanctuary and to offer unto Thee a pure oblation with an innocent heart for the remission of my offence and my sin. And do not Thou remember the sins of Thy people which they have committed, knowingly orin ignor- ance. Grant repose to our fathers and brethren and sisters who have fallen asleep; preserve and keep Thy people. To Thee and to Thy only -begotten good and merciful Son and to the Holy Spirit, the Giver of life, be praise for ever and ever. Amen. Then he shall say the Prayer of Basil: O Lord, our God and Creator, who hast made all things through Thy Word, who hast made us enter to this holy mystery by Thy wisdom, who hast formed man and madest him the lord of all creatures, that he may judge with righteousness and purity; grant us the wisdom which dwelleth in Thy treasury; create for us a clean heart, and forgive our sins, and sanctify our souls, and make us meet to come nigh unto Thy Sanctuary, that we may bring unto Thee sacrifice and spiritual oblation for the remission of the sins of Thy people. O our Lord and God and Saviour, Jesus Christ, who hast lifted us up from the earth and hast raised us from the dust, make us to dwell with Thy angels and with the war- dens of Thy people, make us worthy of Thy holy Gospel and Thy love, and, by Thy great mercy, hear us, that we may-do Thy will in this hour, offering to Thee a good offering and spiritual fruit which Thou mayest accept in Thy grace and mercy. Do Thou accept this faultless sacrifice; send down upon 902 ዘንተ ι "PT: HATNA!: ነውር i ፈኑ ፡ 4007: 05/0: WIE: ምሥጢ C: መንፈሰክ • $50» ይኩን • Ahhe th: PAL: ወልድክ • ADA: ወ መድጋኒነ፡፣ ኢየሱስ ፡ ክርስቶስ ፡ ATA ao: ዓለም au . ጸሎት ፡ ADA! ዙሉ ፡ ንዋየ ፡ ቤተ ፡ ከርስቲያን = አግዚአብሔር፡፣ ^C: ወመሐሪ • ወ PLA? ዘየዓርፍ » att: ቅዱሳን ፣ ለ ዘበኣአንቲአክ ፡ "RCTh: Ami: ለሙ f: ቍልዔከ ፡፣ ይንሣኣ t: £o: ወይን H4: ላዕለ ፡ We: ንዋየ £nTZx ወይእዜኒ ፡፣ ንስአለከ፡ ወናስተበፉንዓክ : AUC: ወመፍቀሬ τ ANA: ho»: ት PRA? ዘንተ 1 FPR: በመንፈስክ። ቅ Ah: ወበንዝጋተ : ደሙ ፡ ἈΝᾺ δύ: ኢየሱስ ፡ ክርስቶስ i ALI: ንጹሐነ፡ hir: ንዋያት : ለመልኣክትክ ። ONE: ሥርዓት ፡ EYE: ይእቲ ፡ በአማን ፡ AATE: ምሥጢራት • ወሀብያነ፡፣ ሕይ ወተ ። ዝውኣቱ ፡ ሥጋሁ ፡፣ ወደሙ : ἢ ቡር * ΔΆ Ἀν ኢየሱስ * ክርስቶስ ። Aho: ቅዱስ ፡ ወምሉእ፡ ስብሐተ ፡ ስ Pha: ቅዱስ ፡ hn: ወወልድ : ወመን ፈስ ፡ PRA? ይእዜኒ ፡ ወዘልፈኒ ፡ ወለ ዓለመ : ንለም a ጻሎት ፣ AA? "244.58 : አግዚአብሔር *: አምላክነ . ወአግዚ AY: ኢየሱስ ፡ ክርስቶስ ፡ ዘሎቱ ፡ መ "70: HPAA? ሣህለ * ወምሕረተ፣ አወሀቤ፡፣ ሠናያት ፡፣ Amm: AA: ይ ትዊክሉ ፡ nbi HAGA? ሰማየ . በጥ ie: ወወሀበ : ^Co»t: Ohm: ለ ምጽንዓት፡ ወለደመናት ፡ ወለሰማያት : A.TOAM! ኅብሩ። ወይኣዜኒ ፡ AAP Ant: 4:62: Ath: ATZE : አዴ (a) B: hÀ' — LITURGF OF THE COPTIC CHURCH. us and upon this mystery Thy Holy Spirit, that it may be to thanksgiving of Thy only Son, our Lord and Sa- viour Jesus Christ, for ever and ever. Prayer said over all the vessels of the Church. O Lord, good and merciful and holy, who abidest among the holy, Thou hast commanded of Thy own goodness unto Moses Thy servant, that he should take the blood and sprinkle it on all the vessels of the tabernacle; and now we ask and be- seech of Thee, O Thou good and lover of men, sanctify these vessels through Thy Holy Spirit and through the sprinkling of the blood of our Lord Jesus Christ, so that they may be purged for Thy ministration, and this holy instruction, — these which are truly lifegiving mysteries, that is the blessed body and blood of our Lord Jesus Christ. For holy and glorious is Thy holy Name, O Father, Son and Holy Ghost, now and for ever, and world without end. Prayer over the ,,towers". O Lord, our God and our Lord, Jesus Christ, holder of treasures, full of grace and mercy, O Giver of good things to all those who trust in him, who has extended the sky by his wisdom and has given different sacredness to the firmaments and to the clouds and to the skies, himself being unvariable; and now, our God, O Thou lover of men, send down LITURGY OF THE COPTIC CHURCH. 859 h: ወኀይለ ፡ eo»An ἢ: ላዕለ፡ TIE: AANA: ዘ„ይከድኑ፡ ሥጋከ . ቅዱስ « ዘፈናክ • ኀይለ ፡• ላዕለ • አልባስ ፡ አለ ፡ ጥብሉላን • AIH): ቅዱስ ፡፣ ዘውስ T: PPR: ለይኩኑ ፡ አሉኒ • በአም ሰሊሆሙ ፡ AKA! በሰማያት ። አስመ : Ah: ANAT! O41LA: ወጽንዕ ፡ ም HA: Ath: ወመንፈስ ፡ ቅዱስ ፡ £A LZ? ወዘልፈኒ፡ ወለዓለመ ። ዓለም 1 ክአ ሜን (b) 5 ወካዕበ ፡ £A: ውሥጠ፡ ወይስግ ድ፡ ቅድመ ፡ ታቦት ። ወእምዝ ፡ en At ጸሎተ 1 ዮሐንስ ። ኣግዚአብሔር አምላክነ : ዘይነብር : መልእልተ : መላ ANT! 04,25: መላእክት : አጋአዝት፡ ወሥልጣናት ፡ ኪሩቤል ፡ ወሱራፌል i HDA: አምቅድመ ፡ mt: ፍጥረት ADA! O- E: e ARAT : ዙሉ፡ ስ ብሐት ፡ ዘአንሥአሙ ፡ ለትሑታን ፡ እ ምድር ፡ ወአልዓሎሙ ፡። ውስተ : ሰማያ Ti ወመራህከነ፡ h^: ፍኖተ ፡ ለመ £L: HhAn: BAB s APA ረትክ ፡ አጌር፡ መፍቀሬ ፡ Anh: በፈ FEN? አለበውክነ፡ ለነዳያን • ሕዝብ he ho»: ናእምር ፡ ምሥጢረ፡። ቅድሳ ቲክ ፡ ወግሩመ ፡ ቃለከ ፡ ወአኩት : ስብ Ath: ዘሠራዕክ፡ ለነ፣ ኣአግዚአብሔር፡ ἈΦ ΔΉ}: 40: ወመፍቀሬ፡፣ Anh: ተ ወከፈነ . ἼΩΝ. ውስተ ፡ ቅድሳቲክ፡ ወ ና ንብብ ፡ ምሥጢራተ • ቃላቲክ ፡ A7 bt ድሉት፡ ለመለክኮትክ s በርትዕት፡ Y ይማኖት ። አብርህ ፡ ላዕሌነ፡ ብርሃነ፡ ስ ብሐቲክ፡ አንተ ፡ HAA: አምላዕሌንነ፡ ሕሊና ፡ ርኩሰ ፡ ወግብረ ፣ ኃጢአት ፡ ወ ፈኑ ፡ ላዕሌነ ፡ 4231 መንፈስ ፡ ቅዱስ i AAT? በላዒ ፡ ዘኢይክሉ፡ ቀሪቦቶ፡ እ ሰታውያን ፡ ADE? CNA! ሕሊና ፡ እ Thy hand and the power of Thy Deity upon these vestments which cover Thy holy body. O Thou who didst send down power upon the vest- ments which were wrapped round upon Thy holy body in the grave, let these here be conformed unto them in heaven. For Thine is the Glory and the Power and the Strength, with Thy Father and with the Holy Spirit, now and for ever, and world without end. Amen. And he shall go in again and worship before the altar, and then he shall say the Prayer of Fohn: O Lord our God, who dwellest above the an- gels and the archangels, above the Lords and Dominions, the Cherubim and Seraphim, who wast before all things were made, and who art above all glory, who hast raised the lowly up from the earth and hast elevated them into heaven, who hast shown us a new way for our salvation, whose mercies are immeasurable; O Thou good lover of men, by Thy will Thou hast taught Thy poor peo- ple, that we may know the mystery of Thy sanctity and Thy venerable Word; and blessed be Thy glory which Thou hast bestowed upon us. O Lord our God, good and lover of men, accept us, that we may come nigh unto Thy sanctity and read the mysteries of Thy words, as it is due to Thy Deity, with right faith. Do Thou light upon us the light of Thy glory which takes away from us impure thoughts and the deeds of sin, and send down upon us the gift of the Holy Ghost, the consuming fire which the fiery ones cannot touch, which consumes bad thoughts and the deeds of sin; give mercifully (à B: በስምከ : — (b) Wanting in A. — (c) Bi μιν: — 45 994 TE: ወያውዒ 5: ጋጣውእአ τ ar: Ah PO: ለአዕይንተ ፡ AAD: ወዕቀብ፡ ከናፍሪነ ፡ አምነገር : አኩይ (4), ሰላመ : UNI! Og £d: መሐረነ፣ Aha: ኣን T: ውእቱ ፡ ANh: PAA: ፈውስ ሕማመነ : 00,2: ፍጥረትን 3 ወረስየነ፡ ድልዋነ፡ ንኩን ፣ ATE: ምሥጢርክ፡ ቅዱስ ፡ ወአእትት ፡ አምላዕሌነ ፡ ዙሉ ሕሊና AIRE ወፍትወተ ፡ AT: T ፀብአ : ለነፍስነ፡ ho»: ናዕርግ ፡ Ah: መሥዋዕተ : wage ዘበሰማያት : HA NA: ነውር τ ወርስሐት ። (n^: ሣህልከ፡ ወምሕረትክ - ወአኰቴቲትክ። 7 ፈጽም ፡ ዘንተ ፡ ምሥጢሪ፣ ሰማያዊ (0); ዘውእቱ : ዘመልዕልተ : t: ምሥጢ ራት ፤ Ah? $9097: ስብሐተ ፡ ወዕበየ ወክብረ • Pha: አቡክ ፡ 40: ሰማያ Ps: ወመንፈስክ፡ ቅዱስ ፡ ማሕየዊ ፡ ለ ዓለመ 1 ዓለም ። ዘይቂድስ፡ ክህን ፡ ይቁም ፡ በፍርሃት Gop Pao: fe: ይስግድ : ቅድመ፡ ታ ቦት ፡ ምዕረ ፡ 09702: ይስግድ : APA ውስት ፡ ወለዲ ያቆናት ፡ ምዕረ። OLN A: ἢ: FOP? ወይንሣእ τ Ann: በእይዶዊሁ ፡ ወይበል ፡ ኣቡን ፡ ዘበሰማያ bi ወይስግድ፡ ሥልሰ። Aha: Un: RAH: ይሖር፡ ኀቤሁ ፡ PHA: And: he»: ይባርክ ፡ ሎቱ ፡ ወያልብዕ i ወለ Ags ኢሀሎ : AAA): ለሊሁ 1 ይበር ክ ፡ ወይልበስ ። ወይበል ፡ ዘንተ ፡ ጸሎ T: ኣንተ ፡ ያለብስ ፡ ታቦተ ። አግዚአብሔር፡ ማእምረ ፡ AN? ዘለ ዙሉ ፡ AA: 55: ዘየዓርፍ : በቅዱሳን ፡ ዝውእቱ ፡ HANA! ኃጢአት : በሕቲ T: ከሀሊ ፡ OAL: ኃጢአት i አስመ፡ አንተ ፡ ተአምር AhTHLA ፡ has ኢ ከንኩ * ንጹሐ : ለዛቲ ፡ መልእክት ፡ ቅ LITURGY OF THE COPTIC CHURCH. knowledge to the eyes of our hearts, and guard our lips from speaking evil, give us peace and teach us right. eousness; for Thou art the holy gar- ment, the medicine of our sickness and the refinement of our nature. And make us worthy of this Thy holy mystery, and remove from us all bad thoughts and fleshly lusts which war against our soul, that we may offer unto Thee a good, heavenly offering without pollution or taint. Ihrough Thy great bounty and mer- cy and praise we shall perform this Thy heavenly mystery which is above all mysteries; to Thee, with Thy good, heavenly, Father and with Thy Holy Spirit, the Giver of life, we shall offer glory and magnificence and honour, for ever and ever, The celebrating Priest, rising up with revereuce, shall bow first once before the altar, then once to the Presbyters and once to the Deacons. And then he shall draw near to the altar and take the vestmeut into his hands, and shall say the Lord's Prayer; then he shall bow thrice. If there ts a bishop, he shall go fo him with the vestment, to be blessed and clothed; but tf there ts none, ke himself shall bless and clothe himself. And dressing the altar he shall say the following praycr. O Lord, who knoweth the hearts of all, who abideth among the holy, who is free from sin, alone Almighty and able to forgive sins; Thou know- est, O Lord, that IT am not pure for this Thy holy ministration, and that I (3 A: ወኩይ፡ — (b A: ሰማያዊ : — (‹) Wanting in ἃ — LITURGY OF THE COPTIC CHURCH. Pht: ዘዚአክ ፣ MhANe: 7%: በዛ እቀርብ ፡ ወአከሥት ፡ ቅድመ ፡ Ahet Th: ቅዱስ 3 ona t: በብዝኃ ፡ ምሕ 2th: AZZ? Act? ኃጢአትየ ፡ Ad መ። his ኃጥእአ። ሀበነ • ኣርከብ፡ ጸጋ፡ ወምሕረተ : በዛቲ • AST: ወፈኑ 1 A, T: ጽንዓከክ : አምላዕሉ ፡ ho: An-?: FAO: ወአፈጽም 1 መልአክተክ ፡ ቅ Lat: Nha: ፈቃድክ፡ ወሥምረትክ፣ ወትኩን፡ ዛቲሂ፡ ዕጣን ፡ መዓዛ፡ ሠናየ ። ወአንተሂ ፡ አኣግዚእነ ፡ ኩን ምስሌነ ፡ ወበረክነ : hho: አንተ : ውእቱ ፡ 7. δι ኃጢአትንነ፡ ocv: ነፍሳቲነ፡ ወ ሕይወትነ ፡ 058A7: ወተስፉሩነ ει ወም ἡηλ τ ወለከ : ንፈኑ ፡ hhh: AC? g^: አኰቲተ ፡ omnc: ወስግደተ ፡ A hf: ወወልድ ፡ 029540: ቅዱስ፡ ዙ fT: Lll: ይእዜኒ ፡ ወዘልፈኒ ፡ WAP ለመ : ዓለም = ጸሎት : APL: AATAAP: ም ሥዋዕ ፡ ዘአብ 5 Ah" Addc: ዘመሀርከነ : ዘንተ : ምሥጢረ ። ዓቢየ ፡ ለመድኃኒትነ አን ተ ፡ ዘጸዋዕክነ፡ ኪያነ ፡ ትሑታን • አግ ብርቲክ ፡ አንዘ፡ ኢይይልዕወነ፡ har: ን ኩን ፡ ተቀናይያነ ፡ ለምሥዋዒክ • ቅዱ ἃ አንተ ፡ ኦሊቅነ ፡ ረስየነ • LAPT: NALA: መንፈስ ፡ ቅዱስ ፡ ho»: ንፈ ጽም ፡ ዘንተ ፡ ቅኔ ፡ HANA: ድቀት ፡ ውስተ ፡ 1552 በቅድመ ፡ ስብሐቲክ ዐቢይ ። ናቂርብ : Ah: e»nA* ስብሐ Ἔτι 00-5: MONE: TE^: OAT: መቅደስክ ። አእግዚአብሔር፡ UO, : መ RAT: 04659: 42: ዘይገብር ፡፣ τ" fe: Ave AAS! ሀበነ : ALA? ἢ a: £529 አምኃነ፡ omnet: በ P£7Ihu አወ ANA! አምላክነ፡ ን (à MSS: Yኩን ። — 355 have no face to draw nigh and open [my mouth] before Thy holy praise. Nevertheless in the multitude of Thy mercies do Thou forgive me my sins, for I am a sinner. Grant me to find grace and mercy in this hour, and send down upon me Thy strength from on high, that I may become wor- thy, and may accomplish Thy holy service, according to Thy will and the good pleasure of Thy heart: and may also this incense be a sweet-smelling savour. And Thou, O Lord, be with us, and bless us, for Thou art the forgiver of our sins and the light of our souls, and our life, and our strength, and our hope and refuge; and to Thee we will send up on high praise, glory and adoration, to the Father and to the Son and to the Holy Ghost, now and for ever, and world without end. Prayer (to be said) when the offer ang for the Father ts prepared. O God, who hast taught us this Thy great mystery for our salvation, O Thou who hast called us, Thy humble servants, though unfit for the service, to become ministers of Thy holy altar; O Thou our Teacher, through the power of the Holy Spirit make us meet to perform this service be- fore Thy great glory without falling into punishment. Let us bring before Thee the offerings of glorification, praise and great worthiness in Thy sanctuary. O Lord, Giver of salva- tion, Sender of gratification, who makes all things for each and all, grant us, O God, that our oblation may be accepted with grace before Thee. Yea, O Lord our God, we ask 396 hhAh: OChiNShs har: ἃ 11 ድገሙ ፡ ለሕዝብከ ። MAI! SAF m: ወፈድፉደበ ፡ በአንተ : SARE: Ah: ቅድስት ፡ ይእቲ ፡ ቀድላቲክ፡ በ ho» : ሀብተ ፡ መንፈስ ፡• ቅዱስ ει በኢየ ሱስ ει ክርስቶስ ፡ ኣግዚአነ ፤ ዘሎቱ * ክ ብር ፡ ወስብሐት ፡ oAmi: ይደሉ፡ ም ስሌከ (9. ወምስለ፡ መንፈስ፡ PAA ማ 4€9: ዘዕሩይ : ምስሌክ ፡ ይእዜኒ ፡ ወ ዘልፈኒ፡ ወለዓለመ ፡ FAP: አሜን ። ወክዕበ ፡ ዘይደሉ ፡ ዝውእቱ ፡ ng». pg: ለክህን ፡ እምሥርዓተ፡ PA: ም ሥጢራት ፣ ለመልእክተ ፡ INTs ቅዱ ἃ: ቀዳሚሁ ፡ ለዝንቱ : ጊዜ፡ ይበውእአ፡ ውስተ ፡ ታቦት 1 ወይንሣእ፡ Anh: በበ አዴሁ τ ወይሚጥ፣ 7A: መንገለ : ም ሥራቅ ፡ ወይስግድ ፡፣ PAR! ወይበል፡ አቡነ ፡ ዘበሰማያት ። ohón: ይጉመየ T: መንገለ፡ HUN? ወይነጽር ፡ Ah mno 5947: ዘይትለአክ ፡ APPS a; ይልበስ ፡ ፍጹመ ፡ አልባስ ። እስ ao: ለአመ : ኢተረክበ ፡ $9435: ዘይ TAA! ወዘይትራድአ ፡ ለመልእክት : ኢይትጉከሀሎ ፡ ለካህን : har: ያውዕእ ፡ ልብሰ : Ah9^€46: ለብሰ ። MAN: ፈ ቀደ፡ ho»: ይልበስ ለይነጽር፡ ቀሲስ Ah: ነዋሕ፡ ወሐር ፤ አስመ ፡ እም £46: ለብሰ : ἈΠ: መፍትው፡ nov: ያውፅእ። ወእምዝ ፡ BANA: አክማመ› ወይዕስሮ፡ በዝናር፡ og 245: i, GU: ! DA LAL 400-1 BY Aes ውስተ፡ ግብረ ፣ ዓለም i ወይፃኡ ፡ አምአንቀጸ፡ ምሥዋዕ ፡፣ ጥቀ። ወለአመቦበ፡ A.P: ጳጳ At: አው፡ ARR: $25: CAD: Afi: በአዴሁ፡ ወይተትተመየጥ፡ ኀሣቤሁ፡ ወይበርክ፡ ሎቱ ፡ ላዕሌሆን፡ APPR መኔ ይልበስ ὦ LITURGY OF THE COPTIC CHURCH. and beseech Thee, that Thou. wilt not forsake Thy people for their sins’ sake, and especially not for my fool- ishness’ sake; for holy are Thy holy things according to the gift of the Holy Spirit through Jesus Christ our Lord, to whom, with Thee, and with the Holy Ghost, the Giver of life who is equal with Thee, be honour and glory and power, now ard for ever, and world without end. Amen. And again what is due, viz. requisite fo the Priest according to the canon of the sanctification of the mysteries for the ministration of the holy altar, (1s thts). At first he draws near to the altar and lake the garment into his hands, and he shall turn his face to the cast and bow thrice and say the Lord's Prayer. And then he shall turn to the People and see, whether there ts a Deacon who 2s ministering, before he puts on the come- plete garment. For tf there is no De- acon ministcring and helping him the Priest cannot unrobe himself after robing. And when the Presbyter is willing to robe himself, he shall see, whether it zs not too long or too short; for after dressing tt is not allowed to put it off again. And then he shall put on the chlamys (5) and shall fie it up with the girdle, and shall recollect his thoughts and not let them ramble about in the things of the world, nor go out cven of the door of the altar. And tf there is an Archbishop or. Bishop, he shall take the garment into his hand and turn to him and bless them for him bcfore dressing. (a) MSS.: ምስ 3 — (Ὁ) Καμάσιον (9), or Ἐπιμανίχια (?); see RENAUDOT, liturg. orient, coll, sei ed., 1847, t, I, p, 161 sqq. [LDiLLuANN]. — (c) Μ55.: OBL aves — LITURGY OF THE COPTIC CHURCH. A^: APL: "MT: መን MAST ። | ሚመጠን ፣ WP: ዛቲ ፡ SAT! ወዕዕብት ፡ ዛቲ ፡ AIT! እንተ ፡ At: COCR: መንፈስ ፡ 5h: ወይጴል ἢ»: ለዝንቱ ፡ መሥዋዕት ፡ ወይቂቁድስ፣ በጽሙና ፡ ወበፍርሃት ፡ ወበረዓድ ፡ ቁ Gv- 3 ወጸልዩ : haw: በሰላሙ 1 ለአግዚ hfd.C: የሀሉ፡ ምስሌክሙ 9: ወምስ A: Aho» n ወይብሉ thie? ሕዝብ ፡ በዜማ፡ እ PRA: ለብሰ፡ ክህን፡ 5: YA: ሉያ። Ac»: ብእሲ፡ እምእመናን ፡ IA: ቤተ፡ ክርስቲያን፡ OL! ቅዳሴ፡ ወኢ APS): መጻሕፍተ ፡፥ PLAT? Oh, Tw : hhh: ይፌጽሙ ፡ Riots ወ Pit ወኢተመጠዕወ፡ አምቍርበን፡ ይ ALL: አምቤተ : ክርስቲያን ፤ አስመ አማሰነ ፡ ሕገ ፡ አግዚአብሔር ፡ ወአስተ ሐቀረ፣ ቁመተ ፡ Eoo: ንጉሥ፡ ሰማ ያዊ ፡ ንጉሠ ፡ 772: ወመንፈስ : ከመዝ e»UC 5: ሐዋርያት ፡ በአብጥሊሰሙ። ጸሎት : ላዕለ ፡ መሰብ ። ENA: ካህን ፤ አግዚአብሔር • አም ላነ ε ዘይቤሎ ፡ Aem: ገብሩ ፡ ወነ Nei ግበር ፡ AT: POC: 446°: ወ አንብሮ፡ ውስተ ፡ ደብተራየ፡ ላዕለ • αὶ NZ: ሲና i ወይእዜኒ : APA: አጋኃ ዚዜ ፡ ዙሉ ፡ hd: የማነከ ፡ PSA: ላ OA! WE: መሰብ • PAA: AP ALA? ወጽንዕ፡ OFF! 0421 መንፈስ PA? OANhthi ለይግበሩ፡ ውስ th: ሥጋሁ ፡ $5.0: APH: DA ድክ ፡ nmt: ቅድስት • OF: ክርስቲ 357 Prayer after the curtain has been withdrawn. How venerable is this day, and how wonderful is this hour, when the Holy Ghost comes down upon this oblation and overshadows and sanctifies it. Rise up in tranquillity with fear and trembling and pray that the peace of God may be with you all, ᾿ And when the Priest ts robed all the People shall say tn one tune: Halle- lujah ! JF anyone of the believing men comes into the Church during the Sanctification, and does not hear the Holy Scriptures nor wait until they have spoken the Prayer and the Sanct- fication, and does not recetve the sacri- fice, he shall be excluded from the Church; for he has spoiled the law of God and has neglected to stay before the heavenly King, the King of the body and of the soul. Thus the Apostles in their Canon have taught us. Prayer over the Disc. The Priest says: O Lord our God, who spakest unt» Moses Thy servant and prophet, “Make me choice vessels and place them in My tabernacle at Mount Sinai”; and now, O our God Almighty, put forth Thy holy right hand upon this disc, fill it with strength and virtue and purity and the grace of the Holy Spirit and Thy glory, that they may make therein the holy body of Thy only Son, in this holy Apostolic Church. For to Thee be (à ምስሌየ 1: ? (Dir). — (b) A: gud s and ts hearing. — 358 975 አንተ ፡ ሐዋርያት ። Aho: Ah: Anht: PHA: PAL: ወልድክ ፡ ወ መንፈስ ፡ ቅዱስ ፡ ይእዜኒ፡ ወዘልፈኒ ፡ ወለዓለመ ፣ ዓለም a ENA? ሕዝብ ፣ አንቲ፡ E: መ ON: OCH: Rh! AE! ውስቴታ OG: 4A? SHAT? ዘወረደ ፡። AP ሰማያት : ወሀቤ : gor: Arh: 9 ለም a ENA: hud: እንዘ : የዓትብ ፡ ላዕ δι ኅብስት ፤ አውሎግዮስ፡ ጌርዮስ ፡ ኢየሱስ ε ክርስቶስ ፡ OAR! አግዚአብ ሔር : ሕያው ፡ አግያስማንጦን ፣ ፓንዋ ማንጦን • አግዮስ ፡ በኣማን ፡ አሜን 5 DAPU! ይንሣእ ፡ CNY: በንጹ dh: አዴሁ ፣ AFH? ርጡብ ፡ ው[አቱ : ወይመዝምክ : ADA! ወታሕተ ፡ ATH: ይብል" ክርስቶስ ፡ አምላክነ ፡ ዘበአ ማን ፡ OTN: በየማንከ : ወባርክ ፡ በኣ Fh: ወቀድስ • (n£Ah: DARI: rb: ኀብስት ፡ ይኩን ፡ ለስርየተ ። ጋ mo-: ሕዝብክ : አሜን κα ወእምዝ ፡ ይገትመጦ ፡ ንፍቅ ፡ በማሣ ፈድ ፡ ADH! SNA ho»: ዮሴፍ ወኒቆዲሞስ • AA? ገነዝዎ ፡ ለሥጋክ x 04971: ይንሣእ ፡ ክህን ፡ OLNA: ዘንተ 1 ቅዳሴ፡ ODE! ወአኰቴት ፡ ወዕበይ ፡ ለስርየተ ፡ SWAT: 7»1n: አግዚአብሔር ፡ Af: ለይኩን ፡ SLA: ወበረክት ፡ ወብርሃን ፡ ወቅዳሴ ፡ (7°44!) ቅዱስ፡ MO: SEAT: ቤተ ፡ ክርስ ቲያን • ADT: ሐዋርያት • አሜን ። ወአክምዝ : Saks ክህን : "ἢ: ታ Obs 5. ጊዜ ፡ ቅድሜሁ : ማኅቶት ። LITURGF OF THE COPTIC CHURCH. glory with Thy only Son and the Holy Spirit, now and for ever, and world without end. The People say: Thou art the disc of pure gold, wherein the manna is hidden, the bread which came down from heaven, lifegiving for ever and ever. The Priest, making the sign of the Cross over the bread, says: Ev^oytog Kvetog, Inaovg Χριστὸς, Son of the living God, αγιασμα To» πνευματων, αγιος in verity. Amen. And then he shall take the oblation with pure hands — whilst they are motst, he shall wife them off from above and from below — saying: O Christ, our very God, cross with Thy right hand this bread and bless it with Thy hand, and sanctify it with Thy power, and make it powerful, that it may serve for the remission of the sins of Thy people. Amen. And then the Assistant recives (11) into the "tower", saying: In like manner as Joseph and Nicodemus who wrapped Thy body in linen clothes. And then the Priest shall take i, saying: The sanctification is accepted and the thanksgiving and magnifying for the remission of sin, from the Lord, the Father. May there be power and blessing and light and the sanctifi- cation of the Holy One on this holy Apostolic Church! Amen. And then the Priest shall turn once to the altar, the lamp being before him, (a) The words in brackets are taken from B; in A erasion. — (b) MSS.: ቅዳሴ ወቅ ^h: Qui: -- LITURGF OF THE COPTIC CHURCH. OPAL: ዲያቆን ፡ FO: ADM? ይእ AN: ጽዋዓ ። ' ይብል • hu? i ኣግዚአብሔር ፡ አም ላክነ፡ ዘተወከፍክ፡ ቍርባነ፡ ALA: n በድው ፡ ወለኖሣ፡ በውስተ፡ ἘΠῚ: ወ ለአብርሃም ፡ NCAh: FNC: ወለኤል ያስ • በርእአሰ • ቀርሜሎስ ፣ ወለዳዊት ፡ በአውድ ፡ ኦርና : ኢያቢሳዊ : ወጸሪቀ ፡ NAT: NT: መቅዶስ፣ ከማሁ T ወከፍ : Hh: OF*CNT: ለገብርከ ፡ ዮሐንስ፡ ዘአብአ'"'፡ ለስምከ ፡ ቅዱስ : ወይኩን ፡ LH: ጋኃጣውኢሁ ፡ ፍድዮ፡ GA: wees nn: ዓለም : ወበዘይመ ጽኣ ፡ ይእዜኒ ፡ ወዘልፈኒ፡ ወለዓለመ : ዓለም a SONA: 5947: ኣግዚአብሔር : ይሬኣየኒኔ = ወአምዝ ፡ ያንብር፡ ካህን • cn}: NAMA! 045047: £s: ይመ : በጽዋዕ = BNA! ካህን Wt: ጸሎ T: A9^£46 • አንበረ • CNT: ላዕ δι ጻሕል = አግዚአብሔር ፡ አምላክን : "^: ወማሕየዊ ፡ ዘሰፋሩሕክ፡ AASPH: PLAT: NAN: 08: መስቀል ፡ ግበ C: እዴከ ፡ $5.0: ላዕለ ፡ ዛቲ ፡ ጻሕ δι ዘምልእት፡ ሠናያተ : ዘአስተዶለዉ፡ ለዕሌሃ : እለ ፡ ያፈቅሩ ፡ ἣσνῃ : መብ Ad: Hig: Fours PAZ: አምላ hy? ACh: NASA: OFLA: ወአን Koh: ANKE: RHA! HPAAT : ፍሕ መ፣ ዘውእቱ ፡ እንቲአክ ፡ 772: ቅዱ h: ዘአቅረብነ ፡ ADA! ዝንቱ ፡ ምሥዋ 6: ቅዱስ ፡ በዛቲ ፡ ቤተ ፡ ክርስቲያን ፡ PLAT? ክንተ፡ ሐዋርያት። እስመ፣ ለ 399 and the Deacon shall turn there thrice, holding the chalice. lhe Priest says: O Lord our God, who didst accept the sacrifice of Abel in the field, and of Noah in the ark, and of Abraham on the mountain-top, and of Elias on Car- mel, and of David in the threshing- floor of Araunah the Jebusite, and the widow’s mite in the Temple: re- ceive in like manner the oblation and the sacrifice of Thy servant Jo- hannes which he has brought unto Thy holy name, that it may be the redemption of his sins. Do Thou re- compense him with a goodly recom- pence in this world and in the world to come, now and for ever, and world without end. And the Deacon shall say: The Lord is looking upon me. And then the Priest shall lay the. Host upon the paten, and the Deacon shall pour the Blood in the chalice. The Priest, after he has laid the Host upon the paten, saith the following prayer: O Lord our God, bountiful and Giver of life, who didst stretch forth Thine holy hands upon the tree of the Cross, lay Thine holy hands upon this paten which is filled with good things wherein those who love Thy name have prepared a nourish- ment of a thousand years. Now, our God, bless with Thine hand and sancti- fy and purify this paten full of coal which is Thine own holy Body which we have offered upon this holy altar, in this holy apostolic Church. To Thee be praise, with Thy good heavenly (a) B: Pes IL: — 0) 5: OS CNG! AAT: ወለተ : ጊዮርጊስ ፡ ዘ ANAT! — (05: 05,045: NARA: PO: — | J LITURGF OF THE COPTIC CHURCH. 3: ስብሐት ፡ ምስለ ፡ Ath: 40: ሰ 909p: ወመንፈስ ፡ ቅዱስ ። ማሕየዊ : PhILZ: ወዘልፈኒ፡ ወለዓለመ ፡ ዓለም 5 ጻሎት * ላዕለ ፡ ጽዋዕ 5 አግዚአብሔር፡ APART: ኢየሱስ ክርስቶስ፡ hALTI® 1 ዘበአማን 1 አምላ Ἦν: ዘተሰብአ፡ ወኢተፈልጠ፡ መላከኮቱ፡ አምትስብኣቱ ፡ ዘከዐወ፡ ደሞ ። ላዕለ : ልሕዙቱ ፡ በሥምረቱ ፤ £AILZ: አምላ nyt MC: ASN: PSAs ADA? ዝ FE: £90: PRA: ወአንጽሖ • ይኩ 7: βονῃῇν hid: WIE: ለሕይወት ወለስርየተ፡ ኃጢአት ፡ Arv: ዘይሰቲ አምኔሁ ፡ በአሚን ። ANd: ለአበ'ክ፡ ሰማያቱ ፡ ወለመንፈስ፡ PEA? Whe Pi £AILZ* ወዘልፈኒ ፡ ወለዓለመ • 9 ሰም x እሴት ፡ ክልእ ፡ ዘተክሲል ፡ ላዕለ s ጽዋዕ a ክርስቶስ ፡ አምላክነ፡ ዘበአማን ፡ ዘ ach: ውስተ 1 ከብካብ ፡ Ae: ጸው Oh: በቃና τ mA A: ONZh: hear: ወረበይክ፣ ATW: ወይነ፤ ከማሁ፡ ረስ f: ANTE! ወይን • ዘንቡር፡ በቅድሜ ha nCh: o£: OAH: ይኩን ፡ AGP dh? ወለሕይወተ : ነፍስነ ፡ 07 7! δι ጊዜ፡ CUA: ምስሌነ፡ A ἢ: ወወልድ፡ ወመንፈስ፡ ቅዱስ ። ምላ A? ወይነ • ጉፍሥሕት • ለሠናይ ፣ Am. ይወት ፡። ወለመድጋኒት • ወለስርየ፦ ። ጋ» MAT? AAT: ወለፈወ'ስ : ወለምክ ረ፡ 04h: PEAT BALL: ወዛል ፈኒ፡ ወለዓለመ : ዓለም ። ንጽሕ ፡ ወጣ ዕም ε ወበረከት • AKA: LATER: አም SPh: AC? አላቲናኖን 0: በአማን ። (2 MSS.: እላትዮን፡። — Father and Holy Spirit, the Giver of life, now and for ever, world without end. Prayer over the Chalice. O Lord our God, Jesus Christ, αληϑινος, our very God who didst become man — whose deity was not separated from Thy humanity — who of Thy own good pleasure didst pour forth Thy blood for Thy creatures; now, our God, lay Thy holy hand upon this cup: sanctify and purify it, that this may become Thy blessed blood for the life and for the remis- sion of sin for everybody who drinks it faithfully. Glory be to Thy heavenly Father, and to the Holy Spirit, the Giver of life, now and for ever, and world without end. Another Prayer of the Union over the Chalice. O Christ who art our very God, who didst go, when they bade Thee, to the marriage-feast in Cana of Ga- lilee, and didst bless them, and make the water wine, do Thou in like man- ner unto this wine which is set before Thee: bless, sanctify and purify it, that it may be for the joy and for the life of our souls and of our bodies; and may the Father, the Son and the Holy Ghost be with us at all times. Fill Thou up wine of rejoicing for good, for life and for salvation, and for the remission of sins, for under- standing and for healing and for coun-. sel of the Holy Ghost, now and for ever, world without end. Purity and sweetness and blessing be to those who drink of Thy precious blood, αληϑινον True. 362 ውእቲኔ ፡ CAimP: ATH: ይብል i አግዚአብሔር ፡ ይዕቀባ፡ ለክህነጉክ፡ ወ ይትወከፍ ፡ መሥዋዕተክ = ወአምዝ ፡ ይቀውም : ክህን : ርቱን : ወገጹ : መንገለ 1: ምሥራቅ : t: ἢ £,U-i DENA: 190.2: FA: አሐ ዱ፡ hn: $55: አሐዱ ፡ OAR: ቅዱ d: አሐዱ፡ ውእቱ ፡ መንፈስ ፡ ቅዱስ ። ይብሉ ፡ ሕዝብ ፤ መንፈስ ፡• ቅዱስ ። ይብል ፡ hu?: ሰብሕዎ ፡ ለእግዚአብ ሔር τ mAhnov- ፡ Adui s ይብሉ ፡ ሕዝብ : ወይሴብሕዎ፡ thie aes qb s ENA: hu? i ኣስመ : A? T : ም ሕረቱ : 4081 £4: mmi omg dà: AAD, አብሔር ፡፣ ይሔሉ ፡ ለዓለም ። ENA: ክህን i ስብሐት ፡ ለአብ ፡ ወ ወልድ ፡ ወመንፈስ ፡ ቅዱስ ፣ £AILZ: ወ ዘልፈ፥፡ ወለዓለመ ፡ GAP: አሜን ፡ 7 (b ሉያ። ወሕዝብ፥፡ ከማሁ ፡ ይብሉ ። ENA? ዲያቁን ፤ ተንሥኡ ፡ AR ሎት ። £n: dbi ADA? ተሠሃለነ። PNA: ካህን i ሰላም : ለዙኩልክሙ። £r: ሕዝብ ፣ PHA: መንፈስከ ። ENA: hu?: ጸሉተ ፡ Atetts ና Arf: ANG! ሠናያት • ላዕሌነ ፡ A ግዚአብሔር ፡ መሐሪ፣ አቡሁ * ለእግዚ AY? ወአምላክነ ፡ ወመድጋኒነ፡ ኢየሱ ἃ τ ክርስቶስ ። Aha: ሠወረነ፡ ወረድ ht: 7605: ወአቅረበነ : ወተወክፈነ፡ Sue) 0170150355: ወአጽንዓነ፡ ወ አብጽሐነ ፡ ኣስከ ፡ HE: ሰዓት ። FAA f^ አንክ ፡ ho»: ይዕቀበነ ፡ በዛቲ ፡ ὁ LITURGY OF THE COPTIC CHunc... And he answers him saying: May the Lord preserve thy priesthood and accept thine offering. And then the Priest rises up, turning his face to the East and spreading out his hands; and he shall say with a loud voice: There is one Holy Father, one Holy Son, one Holy Ghost. The People say: Holy Ghost. The Priest says: Praise the Lord, all ye nations. The People say: And laud Him, all ye people. The Priest says: For established is His mercy upon us. The People say: And the right- eousness of the Lord endureth for ever. The Priest says: Glory be to the Father and to the Son and to the Holy Ghost, now and for ever, and world without end. Amen. Hallelu- jah. And the People say the same. The Deacon says: Rise up for prayer. The People say: O Lord, have mercy upon us. Jie Priest says: Peace be with you all. The People say: With thy spirit. The Priest says the Prayer of Thanks- giving: We render thanks to the Author of our good things, the merci- ful Lord, the Father of our Lord and God and Saviour, Jesus Christ. For He hath shielded and aided us. He hath kept us and brought us nigh unto him- self, and received us and taken us under his protection. He has strengthened us and brought us unto this hour. Let us therefore ask of Him to keep ‘LITURGY OF THE COPTIC CHURCH. Ab: PLAT: the: PSA: ሕይ 031^: በዙሉ ፡ 0499: ADIL: m: አግዚአብሔር ε አምላክነ 92 ጸልዩ። ኣግ HÀ: እግዚኦ ፡ አግዚአብሔር : ADH: hihi Altus: ለኣግዚኣነ፡ ወአምላክነ ወመድጋኒነ ፡፣ ኢየሱስ ፡ ክርስቶስ s Ah a: wOCh): ወረዳሕእከነ : 244m : ወአቅረብክነ ፡ ወተወከፍከነ፡ ^h: ወ ተማጎፀንከነ፡ ወአጽናዕክነ፡ ወአብጻሕ h^: አስክ • ዛቲ ፡ ADTs ENA: ዲያቆን ፤ ጎሁ ፡ ወእአስተብቀ 0.: ho»: ይምሐረነ ኣግዚአብሔር : ወይሠሃል ፡ 4643: ወይትወከፍ : ጸሎ ተ ፡ ወስእአለተ : APD: ቅዱሳኒሁ ፡ Nh Th: በዘይጫኒ ε ዙሉ ፡ ጊዜ ፡ ይረስ የነ ፡ RAPT: heo»: ንንሣኣ፡ AP ie Sé: ምሥጢር ፡ ቡሩክ ፡ ወይስረይ Ad: ኃጣውኢነ 2 ይብል ፡ ካህን ፤ NADH: WIE: ን ስኣለከ ε ወነጋሥሥ ፡ አምነ ፡ ጊሩትክ፡ ኦአመፍቀሬ ፡ (fA: UNI: ha: ንፈ ጽም ፡ Wr: ዕለተ ፡ ቅድስተ ፡ tae: መዋዕለ፡ ሕይወትነ ፡ በዙሉ ፡ AAP: ምስለ ፡ ፈሪሆትክ i ἴλη: ቅንዓተ ፡ ወ Whe: መከራ ፡ ወኩሎ ። IN: ሰይጣ 7^: ወምክረ ፡ Anh: ኣኩያን ፡ ወትን ሣኤ ፡ BC: ዘኅቡእ ፡ ወዘገሀድ ፡ ACH P: ACs ቡራኬ ፣ ወእምነ ፡ wk At danh: ወአምዝንቱ፡ oh: ቅ Ah: ዘዚአክ ፣ ቡራኬ ፡ 50: ምሥቁዋ ዕ፤ WAS: ሠናያተ ፡ WELZ: ወዘይጌ ይስ ፡ ANH: APT Ano»: አንተ ፡ ዘ Munn): ሥልጣነ ε ha: ንኪድ 1: ከ £i: ወአቃርብተ ፡ 050: hae: 42 A: AAA, ። ኢታብአነ ፡ ውስተ : መን ሱት ፡። AA: AL: ONAN? አም 969 us this holy day and all the days of our life in all peace, the Almighty Lord, our God. Pray ye. O Lord God Omnipotent, Father of our Lord and God and Saviour, Jesus Christ, [we render thanks unto Thee](4, for Thou hast protected us and helped us, hast kept us, and brought us nigh unto Thyself and accepted us and taken us under Thy guardianship, and strengthened us and brought us unto this hour. The Deacon says: Seek ye and make supplication, that God have mercy upon us, and be gracious unto us, and accept prayers and suppli- cations from his saints on our behalf, best, at all times, that He will make us meet to receive the communion of this blessed mystery, and that He will pardon us our sins. The Priest says: Therefore we ask Thee and seek from Thy goodness, O Thou lover of men, grant us, that we may pass this holy day (and) all the days of our life in all peace, con- joined with Thy fear. All envy and all the wiles and all the workings of Satan and the craft of evil men, and the uprising of the foe, whether hidden or open, drive Thou afar from me — genufiecton — and from all Thy people, and from this Thy holy place — genuflection towards the Sacri- fice. All good things that are good and excellent do Thou command for us, for Thou art He who hast given us power to tread upon the serpent and scorpions, and over all the power of the foe. Lead us not into temp- tation, but deliver and rescue us from (a) The words in brackets are wanting in the Aethiopic text. — (b) D: hc? : AMA? አምኔየ ፡ — | 46—2 ' 364 wh: እኩይ ፡ በጸጋ ፡ ወሣህል፡ ONE p 9: (Mh: ዘለወልደክ፡ ዋሕድ : እግ WAT?! ወአምላክነ : ወመድኃኒነ : ኢየ (Hh: ክርስቶስ ፤ ዘቦቱ ፡ Ah: ስብሐ ት፡ ወክብር ፡ ወእዘዝ ፡ CEA: ምስሌ U-: ወምስለ : ወንፈስ : ቅዱስ : ማሕየ P: ዘዕሩይ ፡ ምስሌክ : £AILZ: OHA ፈኒ፡ ወለዓለመ ፡ ዓለም x ENA: 52947: ተንሥኡ ፡ ሎት ። ይብል : hy? : Fb); ሰላም ፡ ለ WANs. ወካዕበ : ናስተበቀዕ : ዘዙ Ae): ይእኅዝ : እግዚአብሔር : AN: AATHLA: ወመድኃኒነ : ኢየሱስ : ክር AFA NADH: AA! ያበውኡ : e nA: በውስተ ፡ PLAT: Ahi: አንተ ፡ ላ ዕለ : τῶ: OF? ክርስቲያን α መሥ POT! PAPER: አሥራተ 1 AhetT: ተዝክረ("፡ mi^: ወዘኀጎዳጥ : NSN At DH1U£ i OAAML! ይፈቅዱ፡ የሀ ἢ": ወአልበቦሙ፣)፡ HEU? ይትወክፍ፡ ፍትወቶሙ፡ ዘበሰማያት 1 መንግሥተ ይጸጉ : ዘለዙሉ ፡ ግብረ ፡ በረከት ፡ ሥ Anm: ቦቱ ፡ አግዚአብሔር ፡ አምላክነ ። PNA? ዲያቆን ፤ RAE? በአንተ AA! ያበውኡ : መበአ። ይብሉ ፡ ሕዝብ i TONE: መበአሙ፡ ለአጋው። TONE! NAF! ለአጋት። ወለነኒ፡ TONE: PNA? ወቀሖርበነነ። ይብል ፡ 59471 ትኣዛዘ ፡ Ane: ሐዋርያት ፣ ኢያንብር ፡ ውስተ ፡ AO: do»: ወበቀለ፡ ወቅንዓተ፡ ወጽልአ (1): ላዕለ * ቢጹ ። ስግዱ ፡ ለአግዚአብሔር በፍርሃት ። ለጻ LITURGY OF THE COPTIC CHURCH. all evil, by the grace and mercy and love for man of Thine only Son, our Lord and God and Saviour, Jesus Christ, through whom to Thee, with Him and the Holy Spirit, the Giver of life, who is equal with Thee, be honour and glory and power, now and for ever, and world without end. The Deacon says: Rise up for prayer. The Assistant Priest says: Peace be with you all. — And again let us beseech the Almighty God, Father of our Lord and Saviour Jesus Christ, on behalf of those who bring offer- ings in the holy Catholic Church — oblations, firstfruits, tithes, thank- offerings, commemorations — whether much or little, whether hiddenly or openly, and of those who have the will to give and have nothing to give, that He may accept their willing- ness: the heavenly kingdom may He bestow, Who hath the power over every work of benediction, the Lord our God. Jie Deacon says: Pray on behalf of those who bring offerings. The Prople say: Accept the offe- rings of the brethren, accept the offe- rings of the sisters, and accept also our offerings and our oblations. The Deacon says: The command- ment of our fathers, the Apostles (is this): Let nobody retain in his heart rancor or revenge or envy or hate to his neighbour. Worship the Lord with fear. (a) MSS.: HAGPZ: — (Ὁ) B: FRR: hU?: — (c) Mss: ወዙሎ፡ — (d MSS.: 9th: — (e) MSS.: hAfMaees — (f) B: ORAS: — LITURGF OF THE COPTIC CHURCH. CNAs? dH: ቅድሜክ፡ AMA? ንበግድ : ወንሴብሐከ s ENA: ካህን ፣ ኣግዚአብሔር • አም And: Witte: TASH: ንስአለከ ፡ ወ ናስተበፉቍንክ፡ NAT: AA: ያበውኡ መበአ ፡ በውስተ ፡ PLAT: አሐቲ እንተ ፡ ላዕለ ፡ fe: (b: ክርስቲያን ። መሥዋዕተ : ቀዳምያተ ፣ አሥራተ 1: አ Rett: ተዝክረ“)፡ miA: ወዘገሀድ፡ ዘብዙሣ ፡ ወዘኀግዳጥ ፤ ወለእለሂ) ይፈ ቅዱ ፡ CUR? አልቦሙ ፡ ዘይሁቡ : T ወኪፈክ ፡ ፍትወቶሙ i UN: ለዙሉ፡ San: በረክት ፡ NEA: ትኩን ፡ ለዓለ መ : ዓለም ፡ አሜን ። LNA: ካህን : AMT: ምሥጢር፣ ኦአ APO: ኢየሱስ : ክርስቶስ ፡ ሱታፌ ቀዳማዊ : PA: አብ ፡ ንጹሕ ፡ OFA: መንፈስ ፡ 055: WHER: At: ው AE: ኅብስተ ፡ ሕይወት ፡ ዘወረድክ፡ A ምሰማያት : OAPLPh: ነጊረ ፡ hav: ትኩን ፡ በግዓ ፡ HAAN? ነውረ ፡ NAD JT: ሕይወተ ፣ ዓለም 9 ወይእዜኒ ε ንስ AA? ወናስተበቀዮዕ፡ API! "£4 : ሠናያቲክ τ ኦአመፍቀሬ ፡ ΠΝ: ACA: 74h: ላዕለ : ዝንቱ ፡ ኀብስት i API ወላዕለ : ዝንቱ ፡ ጽዋዕ ፣ ኣማሬ i nh? በርነ : ላዕለ : ዝንቱ ፡ ΩΤ: መንፈሳ ዊ ፡ ዘለከ ፤ ክርኮ ፤ §: ጊዜ ፡ ይበርክ τ ኅብስተ ፤ ወቀድሶዕ፣፤ ይባርክ፣ &v47i ወ AR hae: ለክካልኤሆሙ፤ ይበርክ ፡ በበ ክልኤሆሙ ፡ አሐደ("፡ Li 0720 : ለዝንቱ ፡ ኀብስት i APG £T: ሥ 2h: ንጹሐ፣፤ ወዘተደመሪረ፡፣ PRA: ዝ ንቱ τι ጽዋዕ ፣፤ AMG: ዶምክ ፡ ክቡር : ወይኩን ፡ ላዕለ : WAT: ዕሩገ፡ ወፈ 365 The People say: Before Thee, O ord, we worship, and Thee do we glorify. The Priest says: O Lord our God, Almighty, we ask and beseech Thee on behalf of those who bring offerings into the holy, only Catholic Church — oblations, firstfruits, tithes, thank- offerings, commemorations, whether hiddenly or openly, whether little or much, and of those who are willing to give, but have nothing to give, whose intention Thou mayest accept. Give them all the recompence of bles- sing to be shared for ever and ever. Amen. The Priest says the Prayer of the (mystical) Anaphora: O my Master, Jesus Christ, Partner of the primi- tive Word of the Father and of the Word of the Holy Ghost, the Giver of life, Thou art the Bread of life which camest down from the heavens and didst prophesy of Thyself, that Thou wert to become the pure lamb, without spot, for the life of the world; and now we ask and beseech of the goodness of Thy good things, O Thou lover of men, shew Thy countenance upon this bread — meonstratio(c) — and upon this cup — monstratio — which we have placed upon this Thy spiritual altar: bless — one genuflection — the bread, and sanctify — genu- flection — the cup, and purify them both — one genuflection upon both — and change this bread — monstratio — so that it may become Thy pure Body, and that which is commingled in this cup — monstratio — may be- come Thy precious Blood, and that it (a) MSS.: ተዝካር ። — ©) B: ወለእለ ፡ — (c) i. e. pointing with the Anger; see RENAUDOT, liturg. orient. coll, t. I, p. 3 [DitzMANN). d) A: አሐዱ — 800 ውስ • ወመድኃኒተ ፡ ነፍስነ • 077251 ወመንፈስነ ። አንተ ፡ 0E: ንጉሠ ፡ WAT? ክርስቶስ ፡ አምላክነ፡ Mah: ን ፈኑ ፡ AOA? OFA: ወስግዶተ ፡ ወለ አቡክ ፡ 40: ወለመንፈስ • ቀዱስ : σῇ ሕየዊ ፡ ዘዕሩይ ፡ PHAN: £AILZ: O ዘልፈኒ፡ ወለንለመ፡። ዓለም : አሜን ። DAP Us ይክድናኖ : ANAT: በመ ክደን ፡ ወይስግድ : ^n: ታቦት : ወዲ ያቆን ፡ ይስግድ : ለቀሲስ i ወይስግዱ ፡ ነዮሙ ፡ ἀρ.» φῇ δ: BNA: ዘ «TT: ጸሎተ : በለኖሳስ : አንተ ፡ nes. hà: በስልዮስ ። እግዚአብሔር፡ አምላክነ : ዘበእንተ አፍቅሮትክ ፡ ANA! እንተ : ኢትትነገ C: ፈነውክኮ፡ ለወልድክ ፡ PAL: ው ir: ዓለም ፡ ho»: SILT: Ahh: ἢ 19: ዘተገድፈ i ናስተበፉዕ ፡ ^n: AA b: ኢታግብአነ • ALI: AN: ንቀርብ ፡ GN? ዝንቱ ፡ ቍርበን፡ መፍ CU: ዘኣንበለ : ዶነስ ፡ OAh: mre HA? fX £5: ዳእሙ : ላዕለ : ምሕ 2th: አንተ ፡ አፍቀርክ፡ NE: ዘመ ድነ ። ንስእል ፡ ወናስተበቀዕ ፡ ኣምን ፡ 26TH! አመፍቀሬ፡ ANA: A. £g ነነ ፡ ለዙነኔ : ለነ ፡ ለአግብርቲክ፡ ወለ wh: dh: WIE: ምሥጢር ወ ረሰይክካሁ : ለመድጋኒትነ i hA: ይኩን LAD: ለድምሳሴ ፡፣ አበሳነ ፡ ወሰራዬ ፡ 71144A3 91 ስብሐት ፡፣ onc: ለስ Ph: ቅዱስ፡ £ALZ: ወዘልፈኒ ፡ ወ ለዓለመ 1 ዓለም : አሜን = ወይበል ፡ hh: ዘይትራዳአ(፣ ፍ Td: ዘወልድ ። አግዚእአ፡ ATA? ኢየሱስ : ክርስቶስ፡ DAL: ዋሕድ LITURGY OF THE COPTIC CHURCH. may be for us all elevated and be the healing and the salvation of our souls and of our bodies and of our minds. Thou art the King of us all, Christ our God: and to Thee we will send upon high laud and adoration, and to Thy good Father and to the Holy Spirit, the Giver of life, who is equal with Thee, now and for ever, and world without end. Amen. And then he shall cover the bread with the cover and shall bow fo the altar, and the Deacon shall bow to the Presbyter, and they shall bow altogether. And the Presbyter shall say with a depressed voice the following Prayer of St. Basil. O Lord our God, who by Thy ineffable love of men hast sent Thy only Son into the world, that He may bring back to Thee the lost sheep, we beseech Thee, our Master, do not Thou reject us, when we come near to this venerable mystery, without pollution and with confidence, not in our own righteousness but in Thy mercy with which Thou hast loved our race; we ask and beseech Thy goodness, O Thou lover of men, that this mystery which Thou hast pre- pared for our salvation may not turn to damnation for us, Thy servants, and for all Thy people, but may be fit to the effacing of our guilts and to the pardoning of our negligence. Praise and glory be to Thy holy name, now and for ever, and world without end. Amen. And the Assistant Priest shall pro- nounce the Absolution of the Son: O Lord Jesus Christ, the only Son, Word (a) In A corrected from Hefs 3 — (b) Μ55.: 9HGAAZ? — (c) B: ዘይትራድአ ፃ --- (d) MSS.: ፍትሐት ፡ — LITURGF OF THE COPTIC CHURCH. SA: A7lLATDdsC? Ad: Hh: A ምኔነ : ማአሰረ፡ ኃጣውኢነ ፡ በሕማማ Th: Wher: ወመድጋኒት i m. ah: ላዕለ ፡ 72: አርዳኢክ : $4.43: O^AAhZh: ንጹሐን ፡ ወትቤሎሙ i ን ሥኡ፡ መንፈሰ 9 ቅዱሰ ፤ AAA? 42.9 0-1 ለሰብአ ፡ ኃጢአተ : ይትኃደዶግ፡ he መሙ 3: ወለኣለ ! ኢጋደግሙ፡ ኢይትጋፉ e): ሎሙ ። አንተ ፡ £AILZ: ATLA! ለላኣክኒክ • ንጹሐን ፡ Ἀ7Π: AA! ይገ ብሩ : ክህነተ : wae: LIE: (T: ἢ ርስቲያንክ : PLAT: he»: ይሣድጉ : ^m.hT: (0500s PEC: BANS: ወ ይፍትሑ ፡ TAS: PARC: ዓመፃ ። ይ AZ: hon: BHAA? ወነጋሥሥ፡ እ g^): 26TH? hE? AAA? A መሕያጡ፤ በእንተ : ኣሉ፡ አግብርቲክ፡ አበውየ ፡ ወአኃውየ ፡ WASTE: ON እንቲአየ ፡ AP? ገብርከ ፡ STA: ወ ድኩም ፡ ወበኣንተ : AA! አድነኑ ፡ አ ርእስቲሆሙ ፡ ቅድመ ፡ ምሥዋዒክ (5), PEA? Ach: δῦ: ፍኖተ ፡ PACTHI NTN: ወምትር፡ A: ምእአሰረ፡ 5m OAS? ለአመ፡ አበስነ፡ An AA?" (C: አው ፡ በኢያኣምሮ i አው ፡ NRA ሑት ፤ አው ፡ NIC! Aer: ESD Ci አው ፡ («00 : ANi Aha: አን Ti ተአምር ፡ LHP: ለሰብኣ። አጌር መፍቀሬ ፣ AAA! δου θα. DANI, A ዙሉ ፡ ፍጥረት 1 2909: ስርየተ : ኃጣውኢነ ፤ በርከነ፡ ወአንጽሐነ፡ Oh eju: ወረስየነ፡ bo: ወለዙሉ፡ dh: ፍትሖሙ፣ ወበዝየ፡ ይዝክር ሐዲሰ • ዘሞተ 1 ወምላኣ : ላዕሌነ ፣ ፈሪ UT: APH: ወአቁመነ፡ ^0: 20,2: ፈቃድከ ፡ ቅዱስ ፡ አጌር። Aha: አን T: አምላክነ : ወመድጋኒነ ፣ MAN: ይ 307 of God the Father, who hast broken of from us the bonds of our sins by Thy life-giving and saving passion, who breathedst upon Thy holy dis- ciples and pure ministers, saying, Re- ceive ye the Holy Ghost: whose so- ever sins ye remit, unto them they are remitted, and whose soever sins ye retain, they are retained; now Thou, O Lord, hast granted to Thy pure ministers, who are exercising the priestly functions at all times in Thy holy Church, to remit sins upon earth, to bind and loosen all the bonds of iniquity: now do we again ask and beseech Thy goodness, O Thou lover of mankind, on be- half of these Thy servants, my fathers and my brethren and my sisters, and on behalf of myself, Thy sinful and feeble servant, and on behalf of those who bow their heads before Thy holy altar: make plain for us the path of Thy mercy, break asunder and dis- . sever all the bonds of our sins, whether we have sinned against Thee knowingly or without knowledge or by deceit, or in works or in con- versation or through cowardice; for Thou knowest the infirmity of man. O Thou good lover of the human race and Lord of all creation, confer on us remission of our sins. Bless us and purify us; make us free from punish- ment and absolve all Thy people — and here he makes mention of those who have deceased of late — and fill us with the fear of Thy name and stab- lish us to do Thy holy will, O Thou good one. For Thou art our God and Saviour, and to Thee is due glory (a) MSS.: ምሥዊዒክ ፡ — (b) MSS: ፈሪሆት ፡ — 908 £r: ስብሐት : onc: ምስለ ፡ ἈΠ" ከ፡ 403 ሰማያዊ፡ ወመንፈስ ፡ ቅዱስ ማሕየዊ ፡ ዘዕሩይ ፡ PHAN: £AILZ : ወዘልፈኒ ፡ ወለዓለመ : ዓለም a አግብርቲክ : AA? ተልእኩ ፡ በዛቲ ፡ ዕለት : ቀሲስ ፤ ቡራኬ ፡ ላዕለ ፡ ቀሲስ ፣ 059471 ቡራኬ ፡ AOA! ዲያቆናት ፣ ወክህናት፣ ቡራኬ፣ ወዙሉ፡ ANN: ወ ምስኪነትየሂ ፡ Ad? "ncn: ነዳይ i ቡ ራኬ 1 AOA!) ነፍሱ i ይኩኑ ፡ «duh: እምአፈ ፡ ሥሉስ ፡ ቅዱስ • hn: ወወ ልድ ፡ ወመንፈስ : ቅዱስ ፤ ወአምአፈ፡ ቤተ ፡ ክርስቲያን ፡ PEAT: Advi: ጉ በኤ ፡ ኣንተ ፡ ሐዋርያት i DAFA! ፲ወደነቢያተ i ወእምአፈ ፡ 108: ሐዋ ርያት ፣ 0A9 "Ad: OB: አርድእት i ወአምአፈ : Nb: PANT: ማርቆስ : ወንጌላዊ : ሐዋርያ ፡ ወሰማዕት i ወእም አፈ፡ ሊቃነ ፡ ጳጳሳት ፡ PRA? ሳዊሮስ ወቅዱስ : ዲዮስቆሮስ ፡ ወቅዱስ ፡ ዮሐ 7h: ልሳነ ፡ OCP: ወቅዱስ ει Che dh: ወቅዱስ ፡ ጎርጎርዮስ τ ወቅዱስ ፡ ἢ ስልዮስ ፤ AT Ad: py: Tox: ርቱዓ ὁ, ሃይማኖት ፡ AA: TID: n2? gi pod: nu: ቍስጥንጥንያ፣ ὦ δὲ: በኤፌሶን ፤ ወአምአፈ፡ AN: ክ (FC: A.P: BRAT? AQ: ዮሐንስ ወብፁዕ : R207: An: 050: ወእ 9 hé: ዚአየኒ : Aj: Ch: SPA: ወድኩም ። ይኩኑ ፡ ፍቱሐነ፡ አምአፉ y: ለእግዝአትነ፡ ማርያም ፡፣ ወላዲተ : አምላክ i ሐዳስ : ምኣናም። hha: ግ ሩም ፡ ወምሉክአ፡ ስብሐተ ፡ AFH: ἃ ሥሉስ፡፣ $55: AN: ወወልድ ፡ ወመ ንፈስ ፡ ቅዱስ ፡ BALL? ወዘልፈኒ ፡ ወ ለዓለመ : ዓለም : አሜን ። LITURGY OF THE COPTIC CHURCH. and praise, with Thy good heavenly Father and with the Holy Spirit, the Giver oflife, who is equal with Thee, now and for ever, and world without end. May Thy servants who minister this day, the Presbyter — dow fo the Presbyter — and the Deacon — dow fo the Deacons — and Clergy — bow — and all the people and my own poverty, Thy poor servant — dow to himself — be absolved by the mouth of the Holy Trinity, Father, Son and Holy Ghost; and by the mouth of this holy, only Catholic and Apostolic Church; and by the mouth of the X V Prophets, and the XII Apostles, and the LX XII Disciples; and by the mouth of Mark the Theologian and Evangelist, Apostle and Martyr; and by the mouth of the Archbishops, the holy Severus and holy Dioscurus, and holy John Chry- sostomus, and holy Cyril, and holy Gregorius, and holy Basil; by the mouth of the CCCXVIII Orthodox who were assembled at Nice, and the CL at Constantinople, and the CC at Ephesus; and by the mouth of the blessed father, the archbishop Abba John, and our blessed bishop Abba Sinoda; and by my mouth who am Thy sinful and feeble servant. May they be absolved by the mouth of our Lady Mary, mother of God, the new loom(c), For Thy name is ve- nerable and glorious, O Holy Trinity, Father, Son and Holy Ghost, now and for ever, and world without end. Amen. (a) In A an erasion. — (b) Wanting in B. — (c) See Dillmann, lexicon ling. Aeth., coll. 159, 771. LITURGF OF THE COPTIC CHURCH. PNA! ዲያቋን ፤ በአንተ : PRAT: በላማዊያት : Am: ናስተበቀዕ፡ hav: ኣግዚአብሔር ፡ ያስተሳልመነ፡ በሣህለ ዚአሁ = |. ይብሉ ፡ db: ለለምዕራፉ ፤ አሜ 71 ኪራላይሶን ፤ እግዚአ ፡ ተሠሃለነ x በአንተ ፡ ሃይማኖትነ • ናስተበፉቀዕ : hoo: አግዚአብሔር ፡ UNI: ናሥም C: ሃይማኖተ 90: በንጹሕ ፡ ንዕቀብ ። ἢ APT? ማኅበርነ፡ ናስተበቀዕ ፡ ከመ : እግዚአብሔር ፡ እስክ ፡ ፍጻሜ ፡ በኅብረ δι መንፈስ ፡ ቅዱስ ፡ ይዕቀበነ ። f^? δι ትዕግሥታተ ። ነፍሳት • ናስተበቀ 6: he»: ኣግዚአብሔር ፡ በዙሉ ፡ ም 7503: ፍጻሜ፡ ትዕግሥት ፡ ይጸግወነ ። NADH: ቅዱሳን ፡ ነቢያት 1: ናስተበቀ 6: ha»: ኣግዚአብሔር፡ ምስሌሆሙ ይጐልቂነ α በኣንተ ፡ ቅዱሳን ፡ ሐዋ ርያት ፡ ናስተበፉቀቍዕ፡ he»: አግዚአብሔ C: የሀበነ ፡ ናሥምር፡፣ Nha: አሙን d: አሥመሩ፡ ወመክፈልቶሙ ፡ ይክ ፍለነ ። MADE: ቅዱሳን • ሰማዕታት : ናስተበቀዕ፡ ho»: አግዚአብሔር • የ ሀበነ : ንፈጽም 1 ኪያሃ • ግዕዘ 5 NA? PAP: ARNG? An ማቴዎስ Ὁ: ወብፁዕ፡ 24h: An: £940: ናስ ተበቀዕ፡ ho»: እአግዚአብሔር፡ eun: ኪያሆሙ ፡ A994: መዋዕል ፡ በልቡና፡ ያርትዑ ፡ A: ሃይማኖት ፡ በንጹሕ፡ ዘ አንበለ : ነውር i ኣስመ : አሙንቱ ፡ ቀ ዋምያኒሃ፡ ለቤተ ፡ ክርስቲያን = NA? ተ ፡ ቀሳውስት : ናስተበፉቀቍዕ ፡ ho: h ግዚአብሔር : ኢያሰስል፡ እምኔሆሙ ፡ መንፈሰ ፡ ክህነት ፡ ወጻሕቀ (9: ወፍርሃ T: WAU! ኣስከ፡ «A72: OLA: 809 The Deacon says: On behalf of the sanctification of peace we seek peace, that God may give us peace by his mercy. The People shall say intermittingly. Amen — Kyrie Eleison — O Lord, have mercy upon us. On behalf of our faith we ask, that the Lord may grant us, that we may be pleased to keep the faith in purity. On behalf of our congregation we ask, that the Lord may preserve us until the end in the communion of the Holy Ghost. On behalf of resolute- ness of souls we ask, that the Lord may mercifully give us the perfec- tion of resolution in all our calami- ties. On behalf of the holy Prophets we ask, that the Lord may count us among them. On behalf of the holy Apostles we ask, that the Lord may grant us, that we may be well-pleas- ing to Him, as they were well-pleasing, and that He may apportion to us their lot. On behalf of the holy Martyrs we ask, that the Lord may grant us, that we behave like them. On behalf of our Archbishop Abba Matthew and of our blessed Bishop Abba Sinoda we ask, that the Lord may give us them for a long time, that they may with understanding make right the Word of the faith, in purity, without any taint; for they are the superinten- dents of the Church. On behalf of the Presbyters we ask, that the Lord may never remove from them the Spirit of the priesthood, and the carefulness and the fear of Him until the end, and may send His mercy upon their (a) B: GUNS? እንቲአሁ : ሃይማኖተ ፡ — 0) B: ዮሐንስ ፡ — (c) Wanting in B. — (d) B: መወጻሕቅ።; A: Amd: — 47 370 ጻማሆሙ ። (ATE: ዲያቆናት : ናስተ በቍዕ፡ ከመ : አግዚአብሔር : የሀቦሙ ምርዋይ፡ ፍናጹመ፡ ይሩጹ፡ ወበቅድስ Gi ይቅረቡ ፡ ጻማሆሙ : ወፍቅሮሙ : guncs በእንተ : ንፍቀ ፡ ዲያቆናት፡ ወ አናጕንስጢስ፡ ወመዘምራን ፡ ናስተበሖ 6: ho»: አግዚአብሔር ፡ የሀቦሙ » ጻ ሕቀ : ሃይማናቶሙ ፡ ይፈጽሙ ። (1A7 T: መበለታት ፡ ወመዓስበት • ናስተበ $*0: he»: አግዚአብሔር ፡ ይስማዕ : ስኣለቶን ፡ ወፈድፋፉይ ፡ 4321 መንፈስ : PSA? ይጸግዎን • በአልባቢሆን፡ ወይ TONE: ጻማሆን = NAT! ደናግል ፡ ናስተበቀቍዕ ፡ ho»: አግዚአብሔር ፡ የ Un? 9:3: አክሊለ * ድንግልና og T5 0» ለአግዚአብሔር፡ OAR: Oh PAR: ወይትወከፍ ፡ ጻማሆን = በእን Ts 052770753: 8009-0: hav: እግዚአብሔር፡ euUnav-: ዓስበሙ፡ በት δ᾽, Ἐν ይንሥኡ። NA: ሕዝበው ያን ፡ ወመሃይምናን ፡ ናስተበቀዕ፡ hae: እግዚአብሔር ፡ የህቦሙ፡ መክፈልተ ibl T 9: ኃጢአት፡ nero: ቅድ AG? ይሣትሞሙ ። NAPE: ንጉሥነ ዮሐንስ 9*9: ናስተበፉቀዕ፡ he»: አግዚአ ብሔር * fib: ሰላመ à በመዋዕሊሁ 1 £279? 2 NADH: መኳንንት ፡ Dds በሥልጣናት : ናስተበቀቍዕ τ ha: አግ ዘ.አብሔር፡ የሀቦሙ፡ PAN! ወፍርሃተ፡ ዚአሁ 9 በኣንተ : e: ዓለም : GAT በቀቍዕ፡ ho»: ኣግዚአብሔር ፡ ያቀድም፡ ሐልዮ ፡፣ ወየሐሊ(፡)፡ ለዙሉ፡ ለለክፀጻሕ δι ዘይጫሜኒ ፡ ወዘይጌይስ። NAT: እ A: ይነግዱ ፡ በበሕር : ወበበድው፡ cat Ahh: he»: እግዚአብሔር፡ nem: HVA! ይምርሆሙ። በኣንተ ፡ 05-52: LITURGY OF THE COPTIC CHURCII. labours. On behalf of the Deacons we ask, that the Lord may give to them, that they may run a perfect course of life, and that they may approach their work in sanctity, and that He may re- member their love. On behalf of the Subdeacons and of the Readers and Psalmodists we ask, that the Lord may give them, that they may fulfil the de- sire of their faith. On behalf of the widows and religious sisters we ask, that the Lord may grant their prayer, and give especially into their hearts the grace of the Holy Spirit, and may accept their work. On behalf of the virgins we ask, that the Lord may give them the crown of virginity, and they may be the Lord's children and daughters, and He may accept their work. On behalf of the ascetics we ask, that the Lord may give them, that they receive the reward of their asceticism. On behalf of the laymen and of the believing men we ask, that the Lord may apportion to them the share of the ablution of sin, He may seal them with the seal of sanctifi- cation. On behalf of our King Jo- hannes we ask, that the Lord may give him full peace for the length of his days. On behalf of the judges and officers we ask, that the Lord may give them wisdom and fear of Him. On behalf of all the world we ask, that the Lord may provide and apprehend, of every one, his good and best desires. On behalf of those who are travelling by sea or in the desert we ask, that the Lord may guide them with his mer- ciful right hand. On behalf of the (a A: የሀበቦሙ ። — (0) A: ወይኩኑ ፡ — (ἡ) B: @hbAt: — (3) 5: Afi: — (ce) B: Og AA. — LITURGF OF THE COPTIC CHURCH. ናስተበቀዕ፡ ho»: አግዚአብሔር • የ ሀበሙ ፡ ትዕግሥተ : ወትምህርተ ι ሠና e: OLA: ጳጸማሆሙ ፣ ፍጹመ = Nh Ἧι TES: ወትጉኩዛን à ናስተበቀዕ፡ he»: አግዚአብሔር፡ ፍጹመ 3 SO a በአንተ ፡ CN? ወጽሙንዓን ፡ ና ስተበቀዕ ፡ he»: ኣግዚአብሔር ፡ en flees ሲሳዮሙ : ዘለለዕለቱ (5) = በእን di ሙቁሐን ፡ Shits: ክከመ። እ ግዚአብሔር ፡ ይፍትሖሙ ፡ እአማአስሪሆ aon በአንተ ፡ ፉውዋን ፡ €T fb? he»: እግዚአብሔር ፡ ይሚጠሙ ፡። በሰ ላም : ውስተ : ብሔሮሙ ። በአንተ ፡ እ A: ኖሙ ፡ እምቤተ Ὁ)». ክርስቲያን ፡ ና ስተበቀዕ ፡ heo: አግዚአብሔር ፡ ይጸ ejgav- : መክነ : ዕረፍት ። NAIK! ch ሙማን 1 ወድውያን 1 ናስተበቀዕ፡ ከመ እግዚአብሔር : ፍጡነ ፡• ይፈውሰሙ i ወይፈኑ ፡ WA! ወምሕረተ : ላዕሌሆ ሙ። በአንተ ፡ AA: አበሱ ፡ አበፍነ፡ ወአጋዊነ፡ OAS! ናስተበቀዕ ፡ ከ e: አግዚአብሔር ፡ ኢይትቀየሞሙ፡ Fares GUC! oda: የሀበሙ » ἃ መዓቱ ። (ATTE: ዝናማት • ናስተበቀ 6: ho»: እግዚአብሔር • ይፈኑ : ዝና e 3 Ah: ዘይትፈቀድ ፡ መክን = Nh? T: ማያተ ፡ አፍላግ" qt: ከ 0: እግዚአብሔር፡ BPA: ኪያሆን፡ Ahh: መስፈርት ፡ ወዓቅም ። በአንተ ፡ ፍሬ ፡ PRC: ናስተበቀዕ : hav: ኣግ ዚአብሔር፡ GUN: ፍሬሃ ፣ ለምድር ፡፣ ለ HCA? ወለማእረር 9» ወዙልነ ፡ AA? በ ጸሎት : BHAA? ወናስተበፉቀዕ፡ በመን ፈሰ ፡ ሰላም ፡ CHI: ወይጸግወነ፡ ን ቅረብ ፡ ወንስአሎ ፡ ለእግዚአብሔር፡ ከ aoi ተሰጢያዎ፡ Crone: 3494724: 371 persecuted we ask, that the Lord may give them patience and good discipline and may grant that their pains may be brought to an end. On behalf of the grieved and sorrow- ful we ask, that the Lord may per- fectly console them. On behalf of the hungry and thirsty we ask, that the Lord may give them their daily bread. On behalf of the imprisoned we ask, that the Lord may deliver them from their bonds. On behalf of those who are in captivity we ask, that the Lord may let them return home in peace. On behalf of those of the Christian congregation who are fallen asleep we ask, that the Lord may grant them the place of rest. On behalf of those who are suffering and sick we ask, that the Lord may heal them speedily, and may send down grace and mercy upon them. On behalf of those of our fathers and brethren and sisters who have sinned we ask, that the Lord may not be angry with them, but may vouchsafe them propitiation and relief from his wrath. On be- half of the showers of rain we ask, that the Lord may send down rain on the place that is wanting it. On behalf of the waters of rivers we ask, that the Lord may fill them up to the right measure. On behalf of the fruits of the earth we ask, that the Lord may give to the earth her fruit for sowing and harvest. And may He shield us all who ask in prayer and beseech with the Spirit of Peace, and may He mercifully give us, that we come nigh to the Lord and pray, that He may hear and accept. Let us () 8: ሲሳዮሙ ፡ ለለዕለቱ ። — 0) 5: ውስተ፣ ቤተ ፣ — (0) A inserts beret ማየ : ሕይወት ፡ — (d) Wanting in A. — 47—2 372 Ath: በመንፈስ፡ ቅዱስ፡ ho»: ለቢወ 92 ንልሃቅ : በጸጋሁ ፡ ወንትመካሕ : ἢ heo»: ዚአሁ ፤ OY THE: 50: መለ Cr: ነቢያት ፡ ወሐዋርያት τ ንቅረብ ወንስአሉሎ ፡ ለአግዚአብሔር ፡ har: ተ wm9: ጸሎተነ፡ ይትወከፍ = በኣን T: አኰቴትነ ፡ ThtN?d: ከመ። ἢ ማግዚአብሔር፡ በመጽሐፈ፡ ሕይወት ፡ ስ ኣለተነ ፡ ይጽሐፍ ፡ ወአምላክ ፡ ዘለዓለ g^: ይዘከረነ፡ በምዕረፈ፡ ቅዱሳን • ἢ ዘዚአሁ ፡ ብርሃን ። NAH: WELW: እትነ ፡ ወኣኅትነ ፡ Sh f^: har: እግዚአብሔር ፡ የሀቦሙ : £a: ያስ ተሐምሙ፡ ወይሜሚጥ • ኣምኔሆሙ ፡ ማ አሰረ ፡ ITE: ዓለም 1 ወየሀበሙ፡ ግዕ H: ወፍቅረ፡ at hé. ሠናየ ፤ NAT: ሥጋሁ ፣ ወደሙ ፣ ለወልደ ፡ እግዚአብ dC: ለይኩን • ለይኩን 5 - ወእምኽ : ይትነሥኡ ፡ ሕዝብ ። Oh 07: CATH: ኅጠታተ ፣ ዕጣን • HAS Ue: ዘየማን ፡ ወማዕጠንተ » ዘጻጋም ። ወለአመ፡ ὕλη: $$: CAL: ኀቤሁ ዕጣነ፡ ወማዕጠንተ : ho»: BNCh: ἢ» Ti ወለአመ 3 ኢሀሎ ፡ ጳጻስ • ለሊሁ ፡ ይባርክ ፡ እንዘ ፡ £ILhC: በዘሀሎ : ዓ Or: PACT! ወሠርቀቁ ፡ AAT: ወ መዓልት ። ወክህን ፡ CNA: ዘንተ 1 እ HAAR: ወአስተበቀንዓንክ፣ ኦእግዚአብሔ C: አምላክነ ፡ he: wevch: “Cc በነ ፡ ALA: ፍቂርከ ፡ ወመሥዋዕተ : Zon: 09%: ወዕጣነ ፡ ACI: ወሳ ሁኤል፡ ወዘካርያስ i ከማሁ፡ Tone: ኣአምኔሆሙ : HIT? ዕጣነ፡ Har: 46: መዓዛ ፡ ሠናይ ፡፣ ለስርየተ : ኃጣውኢነ : ወአናሕሲ ፡ አበሳሆሙ ፡ ለኩሎሙ : ἢ ዝብክ 5 አስመ : Art: መሐሪ ፡ ወ (a) A: አስመ ፡። አንተ ፡ አንተ ፡ — LITURGF OF THE COPTIC CHURCH. rise up through the Holy Ghost, that we may have knowledge and grow in His mercy and boast of His name and be built upon the foundation of thePro- phets and Apostles. Let us come near and beseech of the Lord, that He may hear and accept our prayer. On behalf of eur thanksgiving we ask, that the Lord may write down our prayer in the Book of Life, and the eternal God may remember us in the abode of the Saints, in His light. On behalf of those of our brethren and sisters who are hanging back we ask, that the Lord may give them an ardent desire, and take away from them the bonds of this world, and give them morality, love and good hope, for the sake of the Body and Blood of the Son of God. Amen. And then the People rise up. And the Priest takes the grains of incense in his vight hand and the censer tn his left hand. And tf there ts a Bishop, he hands over to him the incense and the censer, that he may bless them; and 1f there is no Bishop, he blesses hirtself, making mention of the present year of the Eva of Grace, and of the beginning of day and night. And the Priest shall say as follows: 1 ask and beseech of Thee, O Lord our God, like as Thou didst accept the sacrifice of Abel, Thy beloved, and the offerings of Enoch and Noah, and the incense of Aaron and Samuel and Zacharias, do Thou accept in like manner this incense as a sweet-smelling savour for the re- mission of our sins, and forgive to all Thy people their faults. For Thou 374 ἘΣ; non: በተኬንዎቱ፡ OSA: በምግባሩ ፡ ወጻድቅ ፡ በምክሩ ፡ ወጽኑ 6: በኀይሉ ፡ ዘህልው * ውስተ ፡፣ má: ወይሄሉ ፤ ሀሉ ፡ ምስሌነ ፡ በዛቲ ፡ ሰዓ T: 0497: PARA! ዙልነ፤ ወአንጽሕ፡ አልባበነ፡ OFLA: ነፍሳቲነ፡ 077214: ወሕዕበነ ፡ Agi: ኃጣውኢነ ፡ ዘገ በርነ ፡ በአአምሮ : AM: በኢያአምሮ i ONT? γι በቅድሜክ፡ መሥዋዕተ FN: ወመሥዋዕተ ፡ በረከት At: FNOA! ውስተ ፡ ውሣጢተ : መንጦ ላዕት : PLAT: ቅዱሳን ፡ "14£Ch ። one: ይኡድ : à: ጊዜ : aN! FAT: ADH? ይብል τ BAAR? እግ HA: ወናስተበቀዓክ : he»: thd: ለአሐቲ ፡ ቅድስት • T: ክርስቲያን ፡ እንተ ፡ ሐዋርያት ፡ ADE! ሀለወት • እ ምጽንፍ ፡ Ahh: አጽናፈ ፡ ዓለም ። ENA: £9671 ጸልዩ ፡ በእንተ ፡ ሰ ለመ : ቤተ : ክርስቲያን ፡ አሐቲ ፡ ቅድ Ob: ጉባኤ ፡ ዘሐዋርያት • ርትዕት ፡ በበ አግዚአብሔር። ) ENA: ካሀን i ተዘከሮ፡ AMA? ለ አብ ፡ ክቡር ፡ A.P: ጳላስነ፡ An: ማቲ PAO: ወብፁዕ . ጳጳስነ፡ hn: ሲኖዳ OA: RAD: PRAT: ቀሳውስ Tt: ወዲያቆናት ፡ ርቱንነ ፣ ሃይማኖት 2 ወለአመ ፡ አዕረፈ ፡ ይበል i AA", hi አዕርፍ : ነፍሶ : ለኣቡነ : AP? ἃ SAT: An እገሌ i DAILL: ውስ T: መንግሥተ ፡ £8: PRA ጻድ ቃን ፤ ANC! ለነ ፡ በመንበሩ ፡ VE? Tc WAU? TAB! 421 ወኢንኩን፡ ho: መርዔት ፡ HAAN! TAB: ወኢ ይምሥጠነ፡ iA: መሣጢ i ወኢይ LITURGY OF THE COPTIC CIIURCn. end, who art great in Thy skill, and mighty in Thy operation, and just in Thy counsel, and firm in Thy might, who art and wilt be in all things; be with us at this hour and abide with us all in our midst, and purify our hearts and sanctify our souls and our bodies, and wash us from all our sins which we have committed, knowingly or unknowingly; make us to offer be- before Thee a reasonable oblation and a sacrifice of benediction which Thou wilt permit to enter into the inner part behind the veil, the holy of holies, Thy dwelling-place.. And then he makes the circuit of the altar thrice, saying: We ask Thee, O Lord, and beseech of Thee, re- member the One holy Apostolic Church which is from one end of the world unto the other. The Deacon says: Pray for the peace of the One holy Apostolic, Orthodox Church. The Priest says: Remember, O God, the honoured father, our Archbishop, Abba Matthew, and our blessed Bishop, Abba Sinoda, and all orthodox Bi- shops, Presbyters and Deacons. And tf he ts dead, he shall say: Give rest, O Lord, to the soul of our father, the Archbishop, Abba N., and let him dwell in the kingdom of hea- ven among the righteous; and give us on his seat a good shepherd, that we be not like a flock without a shep- herd, and that the rapacious wolf may (a) B: ወኢተፍጻሜት ፡ — (05: ἢ: — (c) B: AP? ARATE? AN ዮ ሐንስ • — (ὦ) Wanting in B. — LITURGY OF THE COPTIC CHURCH. አሉነ • ነኪራን : ሕዝብ ፡ hA ውፁ ΔΎ: APS) ። ይብል ፡ ዲያቆን ፣ AAR! በኣንተ፡ A, ቀ፡ ጳላስነ፡ AN: ማቴቲዎስ።፡ ወብፁዕ £309: An: ሲኖዳ" aaa: A, ሊስ ፡ PRAT: ቀሳውስት : 059 5T: CES: ሃይማኖት α ይብል ፡ ካህን ፤ ተዘከር፡ ANA: ማ ኅበረነ : በርከሙ : ወረስዮሙ : g^: AA? ኢግሑሳን 1 0A,0-0-À7 i ወረስ ዮሙ ፡ ቤተ : ጸሎት ፡ (T: ንጽሕ፡ ወ ቤተ ፡ በረክት i 29205: AMA! At: ለአግብርቲክ፡ ወለኣለ፡ ይመጽኡ ፡ h ምድኅሬነ ፡ hhh: ለዓለም ፡ መዋዕለ ፡ ጸጉ = ENA: ዲያቋን ፣ RAR? NAT: ec: OPNT: MFA = ይብል ፡ ካህን ፤ ተንሥኣ τ A"ILA - አምላኪየ ፡ ወይዘረዉ ፡ ocn: ወይጕጐየ δ: ኵሎሙ፡ አምቅድመ፡ Wh: AA: ይጸልኡ ፡ ቅዱሰ ፡ Oh: ስመክከ፣ ወ ANNA? ይኩኑ ፡ ቡሩክነ ፡ በበረከተ አእላፈ ፡ አኣላፉት : ወትእልፊተ 1: Ah ላፉት 1 AA? ይገብሩ ፡ ፈቃደክ፣ በአሐ ዱ፡ ወልድክ «I ln: An» ምስሌሁ ፡ ወምስለ ፡ ቅዱስ ፡ መንፈስ ፡ ስብሐት ወእአጊዝ ፡ £AILZ: ወዘልፈኒ • DATA wq»: ዓለም : አሜን ። RNA? ዲያቆን ፣ ተንሥኡ 5 ይብሉ፡ ሕዝብ ፣፤ ADA? ተሠሃለነ ። ይብል : ክህን i ሰላም : ለቡልክሙ ። ድብሉ ፡ mni ምስለ : ወንፈስክ = ENA? ካህን ፤ አንቲ፡ oa: 0 ዕጠንት : ዘወርቅ i 375 not rob us, and that foreign people, not belonging to us, may not defame us. The Deacon says: Pray for our Archbishop, Abba Matthew, and for our blessed Bishop, Abba Sinoda, and for all orthodox Bishops, Presbyters and Deacons. The Priest says: Remember, O Lord, our congregations, bless them and make them to be not far off or aliena- ted; and make them a house of prayer, a house of purity, and a house of blessing; O Lord, give mercy to us, Thy servants; and to those who shall come after us give grace for ever and ever. lhe Deacon says: Pray for our congregation which preserves us all. The Priest says: Arise, O Lord my God, and let Thine enemies be scattered, and let all those who hate Thy holy and blessed name flee be- fore Thy face: and let Thy people be blessed with the blessing of the thou- sand thousands and of the ten thou- sand times ten thousand, who do Thy will, through Thy only Son, through whom, to Thee, with Him and with the Holy Spirit, be glory and power, now and for ever, and world without end. Amen. The Deacon says: Rise up. The People say: O Lord, have mer- cy upon us. The Priest says. Peace be with you all. The People say: With thy spirit. The Priest says: Thou art the gol- den censer. (a) B: A, b: ጻጻሳት ፡ An: ዮሐንስ ፡ — (b) Wanting in B. — 970 በበዓላት : ong: ወበኣጉታድ ፡ ሰን AT: CNA? FIL: PAIL: £ft: ሕዝብ ፣ Ahn: ODAL: ወመንፈስ ፣ ቅዱስ ፣ ATH: f? δα ENA: ካህን ፤ ስላም : ለኪ i ይብሉ ፡ ani PROT! OF: ἢ ርስቲያን • ማኅደረ ፡ PANT i PNA: ካህን i በአሊ ፡ ለነ i ይብሉ i ሕዝብ : ድንግል ፡ ማርያም ወላዲተ ፡ አምላክ x ይብል : hu? i Art: obi ይብሉ፡ ἀν: ማዕጠንት ፡ HOCH: እንተ፡ ጾርኪ፡ ፍሕመ ፡ ኣሳት፤ ቡሩክ ፡ ዘነሥአ ፡ እመቅደስ ፡ ዘይሰሪ፡ ኃጢአተ ወይደመስስ ፣ ጌጋየ i ዝውእቱ) Hh ግዚአብሔር ፡ ቃል ፡ ዘተሰብአ ፡ ኣምኔ ኪ i ዘአዕረገ ፡ ለአቡሁ ፡ ርእሶ : ዕጣነ • ወመሥዋዕተ ፡ ሥሙረ ፤ ንስግድ : Ah: ክርስቶስ ፡ PAA: አቡክ፡ 40: ሰማያ P: ወመንፈስክ፣ PAA: ማሕየዊ : Ah a: መጻእከ : ወአድጋንከነ αὶ ENA? ንፍቅ i አግዚአ፡ AAPL: ዜናዊ፡ PAN? ዘከሠተ : Ad! nmi» ስ 0-46: ውስተ፡ 74109? 5 ጽልመት፡ ወ Ub: ቃለ ፡ ትፍሥሕት ፡ AAA £n ne: ONG? ጋይልክከ ፣ አንተ፡ ውእቱ : Antes: ጊሩትክ፡ ጸዋዕክ፡ ለጳውሎስ ዘክነ ፡ ቀዲሙ ፡ ALS: ወረሰይክኮ፡ ἢ pe: 440: ወበዝንቱ ፡ wevcn: ἢ ago: ይኩን : ሐዋርያ ፡ ወሰበኬ ፡ ወንጌ à: መንግሥትክ ፡ 02992 (91 አክርስቶ à: ἈΦ ΔΉ}: አንተ : ውእቱ ፡ WEP ὦ: (Mh: ΔΈΩ: ጸግወነ፡ AG: ዘ አንበለ፡ "HC: ወሕሊና ፡ ንጹሐ Hh, ይትአተት፡ እምኀቤክከ ፤ hne»: ንለ LITURGY OF THE COPTIC CHURCH. At the great feast-days and on the Sunday he shall say thrice: Let us worship Lhe People say: The Father and the Son and the Holy Ghost, One Trinity. The Priest says: Peace be with thee, The People say: O Holy Christian Church, abode of Godhead. The Priest says: Intercede for us, The People say: O Virgin Mary, mother of God. The Priest says: Thou art The People say: The golden censer which didst bear the coal of fire. Blessed is he who receiveth out of the sanctuary Him who forgiveth sins and blotteth out transgression, who is the Word of God, who took flesh of thee, who offered himself: to His Father as incense and a pleasing sacrifice. We adore Thee, O Christ, with Thy good heavenly Father and Thy Holy Spirit, the Giver of life; for Thou dost come and save us. The Assistant shall say: O Lord of knowledge, announcer of wisdom, who hast revealed to us that which was hidden in the depths of darkness, giver of the word of joy to those who proclaim the greatness of Thy might; it is Thou who, in the abundance of Thy goodness, didst call Paul, who was. before a persecutor, and didst make him a chosen vessel, and in Thy good pleasure to become an apostle and preacher of the Gospel of Thy King- dom and a herald. O Christ our God, Thou art the lover of men; O Thou, bountiful, bestow upon us intelligence free from pains, and pure thoughts which do not recede from Thee, that (a) MSS.: ንስግድ ፡፣ NA? FLT — 0) A: ዘውእቱ ፡ — (c) MSS.: RPS I — (d) B inserts: FNC — LITURGY OF THE COPTIC CHURCH. (F: OFMLP: Ms! ትምህርትክ ፡ PS? ዘተነበ ፡ በላዕሌነ፡ BAZ: እ g^^(LU- i ወበከመ ፡ ተመሰለ : Nh: A ርእሰ፡ ሕይወት ፡ ከማሁ ፡ AZ: ረስየነ EAT: ንትመሰል ፡ ኪያሁ ፡ በምግበ C: ወበሃይማኖት፡ 070m: ለስምከ ፡ PSA? ወንትመክካሕ ፡፣ በክቡር፡ Ph Ah: በዙሉ ፡ ጊዜ። Aha: Ah: BA ቲ ፡ መንግሥት ፡ ALA: 00g: ὦ,» ልጣን ፡ co» ወስብሐት ፡ ለዓለመ : ዓለም : አሜን = ENA: ድያቋቆን ፣ ADH: BOA! ዙሉ ፡ ዘኢያፈቅሮ፡ ለእግዚእነ፡ ወአም An?: ወመድጋኒነ፡ ኢየሱስ ፡ ክርስቶ ስ ፡ ወዘኢየአምን • ALF? አማርያም እምቅድስት ፡ ድንግል ፡ በክልኤ ፡ ታቦ δι መንፈስ ፡፣ ቅዱስ፡ Ahh: ምጽአቱ ASH: Aho: ይቤ ፡ ጳውሎስ • ውጉ ዘ ፡ ለይኩን = Og": ያንብብ ፡ መጽሐፈ ε ጳው ሎስ 5 ወእምዝ ፡ ATH? የዓጥን ፡ ክህን ፡ ይ Nie? ለቀሲስ፤ ተወከፈኒ፡ AAMC! ቀሲስ ። ወውእቱኒ ፡ ይሰጠዎ፡ ADH! ይብል i አግዚአብሔር ፡ ይትወከፍ ፡ መሥዋዕተ ἢ: ወያሂኑ፡ ዕጣነክ፡ Nhe: Toné.: መሥዋዕተ 3 መልከ : RSP: OOM): አሮን • ወዘካርያስ 5 ወእምድኅረዝ ፡ ያንብር ፣ AK: ላዕ At ዲያቆናት ፡ ወይበል • በረከተ : ἃ ውሎስ ። ወዓዲ ፣ ላዕለ ፡ ሕዝብ ፡ ይበ Ai አግዚኣብሔር ፡ ይበርክ ። ወእንዘር)፡ የዓውድ 1 ለለአንቀጽጹ I ስብሐት ፡ onc: ለሥሉስ PAA: ever and ever. 377 we may understand and know the measure of the holy doctrine which is now out of him read to us; and as he was made like unto Thee, O Thou head of life, do Thou make us meet to be conformed unto him in work and faith, and to praise Thy holy name, and to make our boast in Thy pre- cious cross at all times. For Thine is the kingdom, might, .greatness and dominion and honour and glory, for Amen. The Deacon says: Go out everyone who does not love our Lord and God and Saviour Jesus Christ, and does not believe in His birth from the holy Virgin Mary, the twofold sanctuary of the Holy Ghost, until His returning; and may he be anathema according to the words of Paul. And then he reads the Epistle of Paul. And then the Priest, swinging the censer, says to the Presbyter: Receive me, O my father presbyter. And answering him he says: May the Lord accept thy offering, and be pleased with thy incense, as he did accept the sacrifice of Melchisedec and the incense of Aaron and Zacharias. And then he shall spread out hts hands upon the Deacons and shall utter the Blessing of Paul. And so he shall say to the People: The Lord bless. And going around at the different doors: Praise and glory be to the (a) Wanting in A. — (b) A: OHO: — 48 318 አብ ፡ ወወልድ ፡ ወመንፈስ ፡ ቅዱስ ፡ ይእዜኒ ፡ ወዘልፈኒ • ወለዓለመ • ዓለ g^: አሜን ። ወእምዝ ፡ ይበል i ኦእአግዚአብሔር : አምላክነ : ዘአንሐልከ፡ ቅድመ፡ ጥቅ 7): ለኢያሪኮ : NAR! ኢያሱ ፡ ገብር hi ከማሁ ፡ £AlLzZ: አንህል : ጥቅመ ኃጢአቶሙ ፡ AAA? ኣግብርቲክ፡ Oh አማቲክ፡ NAL? WAC? Ad? ገብርከ። 09? : MA? ያዕርግ • ዕጣነ ፡ ላ OA? ምሥዋዕ ፡ እንዘ ፡ ይብል : ATO hé: Bich? ወሰራዬ : ኃጢእት ፡ ኢየ ሱስ ፡ ክርስቶስ ፡ AZZ: ኃጢእአትየ፡ ወ ጋጢስአተ ፡ hh: ሕዝብከ ፣ ተወከፍ ፡ ንስሐሆሙ 3 ለኣሉ፡ አግብርቲከ ። Oh ATH: ወአሥርቅ : ላዕሌሆሙ ፡ ብር 75: ጸጋከ • በአንተ ፡ AFH: ቅዱስ ፡ ዘተሰምየ : NATE ዘቦቱ : An: ምስ AU? ወምለ : ቅዱስ ε መንፈስ : ስብ At! OR: ይእዜኒ ፡ ወዘልፈኒ ፡ ወ ለዓለመ • ዓለም : አሜን ። ይብል, ዲያቁን ፡ ADH? ይበውእ £^46: Mt: ጳውሎስ i በረክተ፡ አ T1: ወፍተ : ወልድ ፡ ወሀብተ : መንፈ ስ፡ ቀዳስ ፡ HOCK: ABA! ሐዋርያት ARCA! ጽዮን ፡ PLAT ከማሁ፡ ge £: ወይትመክዓብ(፡ በላዕሌነ፡ አሜን ። £t: ሕዝብ፣ PAD: ሐዋርያ፡ ἃ ውሎስ ፡ ሠናየ፡ መልእክት ፡ ፈዋሴ፡ ድ ውያን (። ነሣእከ። ANAA: ሰአል፡ ወ AA! በእንቲአነ፡ አድግን ፡ ነፍሳተነ፡ ብዝኃ ፡ ሣህሉ ፡ ወምሕረቱ s በእንተ : hav: $5.h s ይብል :45,92£47: ተንሥኡ ARNT 7 LITURGY OF THE COPTIC CHURCH. Holy Trinity, Father, Son and Holy host, now and for ever, and world without end. Amen. And then he shall say: O Lord our God, who causedst formerly the walls of Jericho to fall down through the hands of Josua Thy servant, in like manner now cause the wall of the sins of Thy servants and handmaidens to fall down by my, Thy servant's, hand. And then, turning back and censing the sacrifice, he says: O Thou, who dost accept repentance and remittest sins, Jesus Christ, do Thou remit my sins and the sins of all Thy people; accept repentance of these Thy ser- vants and handmaidens, and shew upon them the light of Thy grace for Thy holy name’s sake which is named over us: through whom, to Thee, with Him and with the Holy Spirit, be glory and power, now and for ever, and world without end. Amen. The Deacon, entering after the lection from Paul, says: The benediction of the Father and the gift of the Son and the bestowment of the Holy Ghost, who came down upon the Apostles in the upper room of the holy Zion. come down also and be redoubled upon us! Amen. The People say: Holy Paul! Apostle! good Messenger! Healer of the sick! thou hast received the crown! pray and intercede for us! Make our souls to be saved by the multitude of His grace and mercy, for His holy name’s sake. The Deacon says: Rise up for prayer. (0 A: HA? AA? — (Ὁ) B inserts here the prayer of the Subdeacon: Fhe word from the Epistle ....‘‘; but see the edition printed at Rome in 1548, 4°, p. 161 sq. — (c) A: ወይትመከዓብ፡ — (4) B: 5.07 : — LITURGY OF THE COPTIC CHURCH. ይብሉ s mi AULA? ተሠ y^? ὦ ENA? hu? i በላም : ለኩልክሙ 5 ይብሉ ፡ ሕዝብ : PHA: መንፈስከ = ENA: ካህን ፤ hAF AN: ዘለንለም፡ ቀዳሚ ፡ M452: ዘአልብክ ፡ ጥንተ : ወኢተፍጻጸሜተ (0), HONE: በተኬንዎ T: ወጋያል • በምግባሩ ፡ ወጠቢብ • ἢ ምክሩ ፡ HAG: ውስተ ፡ Wi ንስ hAh: እግዚኦ ፡ ወናስተበቀንክ፡ he»: TU: ምስሌነ ፡ NE: ሰዓት፣ ACA: ገጸከ • ላዕሌነ ፡ ወንበር ፡ FHA: ማ ANAT! AVA? አልባበነ፡ ወቀድስ ፡ ነፍሳቲነ፡ ወስረይ፡ ኃጢአተነ ፡ ዘገበርነ፡ በፈቃድነ፡ ወዘአንበለ * ፈቃድነ τ Zhe ነ ፡ ANA? ናቅርብ ፡ “Ahh: መሥዋ OF: ንጹሐ τ PONY): ነባቤ ፡ o0 m: መንፈሳዊ : BNA: Of: ጽር dh: ቅዱስ ፡ ቅድሳቲክ ፡ በዋሕድ ፡ ወ A£h: AWA! nnt Ah: ምስሌ U-: ወምስለ፡ ቅዱስ : መንፈስ : ስብሐ T^ ΟΝ ΔΉ: ይእዚ፥፡ ወዘልፈኒ ει ወ Δήλου: SAF: አሜን 3 PNA? γᾷ Φι 42°67: AGM? ይ ΘᾺ ፤ ነገር ፡ አመልእክተ ፡ AIA: ረ ድኡ፡ ወሐዋርያሁ ፡ ለአግዚአነ፡ ኢየሱ ስ ፡ ክርስቶስ ፡ ጸሎቱ • ወበረከቱ • eu ሉ ፡ ምስሌነ • አሜን ። ወአኘቢቦሂ ፡ እንዛ፡ ይበውእ ፡ en Ai ኦይኃውየ፡ ኢታፍቅቀርዎ፡ ለዓለም : ORUM: ውስተ ፡ ዓለም ፤ ኣስመ : ዙሉ ፡ ዘሀሎ 1 OA: ዓለም ETO 2 ለሥጋ ፡፣ ወፍተወቱ ፡፣ ለዓይን ፡ ወሥ UG: ለመንበርት ፡ ANd? WI: AP AN? Adi: AA? ኣምዓለም : ውእ 379 The People say: O Lord, have mercy upon us. The Priest says: Peace be with you all. The People say: With thy spirit. The Priest says: O eternal God, the first and the last, without begin- ning and without end, great in skill and mighiy in operation and wise in counsel, who existest in all things: we ask and beseech of Thee, O Lord, " that Thou wouldest be with us in this hour; shew Thy countenance upon us, and abide with us in our midst; purify our hearts and sanctify our souls, pardon our sins which we have committed, voluntary or involuntary; cause us, O Lord, to offer unto Thee a pure offering, a reasonable sacri- fice and spiritual incense, that it may enter into the most holy place of Thy sanctuary, through Thy only Son, our Lord, by whom, to Thee, with Him and with the Holy Spirit, be praise and power, now and for ever, and world without end. Amen. Lhe Subdeacon, going out, shall say: (This is) the word from the Epistle of N, disciple and apostle of our Lord Jesus Christ. May his prayer and his blessing be with us. Amen. And after the lection, entering again he shall say: O 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. (a) Instead of ENA? ይብሉ ፡ D gives very often ይበል t, ይበሉ and vice versa. — (b) B: 4.27: OA T TA7LT: — (c) Wanting in A. — (d) B: OPP IU! — 48-- 9 980 ቱ። ዓለሙኔ ε የኃልፍ ፡ ወፍትወቱኔ እስመ ፣ Ve: 546: 0T i on: LINC! ሥምረቱ ፡ ለኣግዚአብሔር፡ ይ mC: ለዓለም » ይብሉ ፡ ሕዝብ ፤ 95h: ሥሉስ • ዘ ኅቡር : UA9h: 04-0: ማሣበረነ፡ በእ ንተ ፣ PAF: 44231 አርዳኢክ፡ αὶ ἬΝ, * በሣህልክ ፡ NAT! ቅዱስ ፡ ስ Phu ENA! ዲያቆን ፤ ተንሥኡ ፡ ለጸሎት ። £r: mfi ATLA! ተሠሃለነ። ይብል : ካህን i ሰላም : ለኩልክሙ n ይብሉ ፡ ሕዝብ ፤ PAA: መንፈስከ ። ይብል ፡ ክህን ፣ ATA! ወአምላ ny: አንተ ፡ ውእቱ ፡ ለሐዋርያቲክ፡ ቅ RAD? ከሠትክ፡ ሎሙ፡ ምሥጢረ ስ ብሐተ : ወንጌለ ፡ መሲሕክከ i ወወሀብኮ ሙ፣ በቢየ : ሀብተ ι ኣንተ ? አልባቲ ፡ PAL): እንተ ፡ Sak: አምጸጋክ ወፈነውክከሙ፡ ይስብኩ፡ ውስተ ፡ mé: አጽናፈ ፡ ዓለም δι 42h: WAL ትዓወቅ ει እምሕረትክ ε ወንሕነኒ τ A7 ILA? : ወአምላክነ ε ንስኣለከ ፡ ወናስተ n4-2h: ho»: ትረስየነ። ድልዋነ • ለ ἢ συν. ወለመክፈልቶሙ፡ ንሖር 1 በ ፍናዊሆሙ፡ OFFA! አሠሮሙ (Ὁ); ወ 47105 : በዙሉ ፣ ጊዜ ፡ ንትመሰል : ἢ, gua: ወንጽናዕ ፡ በፍቅሮሙ ፡ ወን ኩን፡ NEA? ምስሌሆሙ ፡ በውስተ : ጻ ማሆሙ፡ በሠናይ፡ አምልኮ። ወዕቀበ፡ ARE: ክርስቲያንከ ፡ ቅድስት i ቡራኬ፣ አንተ : ሣረርክ ፡ በአንቲአሆሙ ፤ onc ni ቡራኬ፣ ላዕለ ፡ አባግዓ፡ መርዔት h: on»: ANE: FoR: ወይን 1 ቡራኬ፣፤ ADK: ThAh: በየማንክ፣ n LITURGY OF THE COPTIC CHURCH. And the world passeth away, and the lust thereof, for it is all transi- ent; but he that doeth the will of God abideth for ever. The People say: Holy Trinity, One in Thine essence, preserve our con- gregation for the sake of Thy holy elect disciples; comfort us by Thy mercy for Thy holy name’s sake. The Deacon says: Rise up for prayer. The People say: O Lord, have mercy upon us. The Priest says: Peace be with | you all. The People say: With thy spirit. The Priest says: O our Lord and God, Thou didst reveal to Thy holy Apostles the mystery of the glory of the Gospel of Thy Christ, and didst give them the great and countless gifts which come from Thy grace, and didst send them to preach in all quarters of the world the riches of Thine unsearch- able grace, according to Thy mercy: we therefore, our Lord and God, ask and beseech of Thee to make us worthy of their heritage and their portion, that we may walk in their ways and follow their steps. And give us grace at all times to be conformed unto them, and to be strong in their love, and that we may share with them in their labours, by a good service of God. And do Thou preserve Thy holy Christian Church — genuflection — which Thou hast founded through them, and bless — genujflection — the sheep of Thy pasture, and increase . this vineyard — genuflection — which Thou hast planted with Thy right hand, through Jesus Christ our Lord, (a) B: KAS: — (b) A: በአሠሮሙ፡። — LITURGY OF THE COPTIC CHURCH. ኢየሱስ ፡ ክርስቶስ ፡ እግዚእነ s HOE: Ah: ምስሌሁ ፡ ወምስለ ፡ ቅዱስ ፡ መ ንፈስ፡፣ ስብሐት ፡ oh: ይእዜ፥፡ ወ ዘልፈኒ፡ ወለዓለመ ^: GAY: አሜን ። PNA! ንፍቅ ፡ ቀሲስ ፣ ነቅዕ ει ንጹ ht ዘአምአንቅዕተ ፡ GU ንጹሐን ፡ ዝውእቱ ፡ WS! ግብሮሙ ፡ ለሐዋርያ T: ንጹሐን ፤ በረከተ ጸሎቶሙ ፡ ት ኩን ፡ PAA?! አሜን ። ወአንቢቦሂ ፡ ይበል፣ PAA! 074 €: ወተለዓለ፡ FA: ኣግዚአብሔር፡ ወ TOA: ውስተ ፡። ቤተ : ክርስቲያኑ ፡ ቅ RAT: ofi: AA? APR? NAD ዚኣነ ፡ ኢየሱስ ፡ ክርስቶስ ። ዘሎቱ ፡ ስ ብሐት » ለዓለመ : ዓለም : አሜን αὶ ይብሉ ፡ ሕዝብ ፣ ቅዱስ ፤ ቅዱስ ፣ ቅ Shi አንተ ፡ አምላክ ። AN? አኃዜ ፡ Whi ቅዱስ ፣ PAT PRAT OAL: PAL: HATTE: ቃለ ፡• ኣብ ፡ ሕያው፣ ቅዱስ ፣ ቅዱስ ፤ ቅዱስ፣ አንተ : መንፈ ስ ፡ ቅዱስ ዘተአምር o he 2 ወአምዝ ፡ ይውግር ፡ ዕጣነ፡ ክህን ፡• ADH? ይብል i ስብሐት ፡ omnc? A Pitch: ቅዱስ፡ አብ፡ ወወልድ : ወመ ንፈስ፡ PSA! ይእዜኒ ፡ ወዘልፈኒ ፡ ወ ለዓለመ : ዓለም 1: አሜን (n ወአምዝ ፡ ይበል ፡ hud: ዘንተ ፡ & ሎተ ፡ PPP: Eo: ምሥዋዕ ፣ እ ግዚአብሔር ፡ አምላክነ ዘተወከፍክ፡ መሥዋዕተ ፡ አቡነ • አብርሃም ፡ oue? T: ይስሐቅ ፡ ዘአስተዳለውክ፡ ወአውረ ድከ፡ A: ቤዛሁ፡ በግዓ ፣ ከማሁ ፡ ተ ONE: አምኔነ ፡ አእግዚእነ ፡ መሥዋዕ ተነ ፡ ወዘንተ ፡ መዓዛ ፡ ዕጣንነ i ወፈኑ፡ Ad? ኣምላዕሉ : ህየንቲሁ፡ ብዕለ * ሣህ Ah: ወምሕረትክ i ho»: ንኩን : ንጹ d: AP ih! 49$: አተ ፡ ኃጣው 381 by whom, to Thee with Him and with the Holy Spirit, be glory and power, now and for ever, and world without end. Amen. The assistant Presbyter shall say: A pure source amongst the pure sour- ces of the law, that is the history of the Acts of the pure Apostles; the blessing of their prayers be with us. Amen. And after having recited he shall say: Full and great and high is the Word of God, and is grown in His holy Christian Church; and numerous are they who believe in our Lord Jesus Christ, to whom be glory for ever and ever. Amen. The people say: Holy, Holy, Holy art Thou, O God, the Father Al- mighty; Holy, Holy, Holy Thou, O only Son, who art the living Word of the Father; Holy, Holy, Holy Thou, Holy Ghost, who knowest all things. And then the Priest shall strew the incense, saying: Glory and praise be to the Holy Trinity, Father, Son and Holy Ghost, now and for ever, and world without end. Amen. And then the Priest shall say the fol- lowing prayer, standing before the altar: O Lord our God, who didst accept the sacrifice of our father Abraham, and who in place of Isaac hadst prepared and sent down to him a lamb as his ransom; in like manner, O our Lord, accept from us our offering and this savour of our incense; and send us down in return for it from on high the riches of Thy grace and mercy, that we may become pure from all smell of the filth of our sins; and (a) Wanting in A. — (b) Wanting in A. — 382 ኢነ ፤ ወረስየነ ፣ ድልዋነ ፣ ከመ : FTA Ah? ቅድመ ፡ ውዳሴ ፡• BF mh: አመ EPS: AAA: አመሕያው፡ በጽድቅ ፡ ወበንጽሕ ፡ በዙሉ ፡ መዋዕለ፡ ሕይወት 52 በትፍሥሕት ፡። ወበኃጫ%ት s ወኣምዝ፡ ይበል : ንስኣለክ ፡ እግዚ he ወናስተበፉቀፉንዓንክ። ተዘከራ፤ he»: ቀ ዳሚ ። ይብል * ካህን ፣ ተፈሥሒ τ ኦዘንስእ Ah: 4499: አቅድስት • ምልእተ h NO? ድንግል * whe: Lis ወላዲተ : AFAR: Ae»: ክርስቶስ ፡ ኣዕርጊ፡ ጸጽ ሎተንነ፡ £0: መልዕልት፡ ^n: SEC: ወልድኪ ፡ ho»: ይስረይ፡። AP! ጋጣው A ተፈሥሒ ፡ አዘወለድኪ፡ Ad? ብ ርሃነ፡ ጽድቅ ፡ ዘበአማን • ክርስቶስሃ አምላክነ i አድንግል : ንጽሕት ፡ ትስአ Act Ab? 40: AULA? : ne: ይግ በር • PACT: ለነፍሳቲነ ፡ ወይስረይ Ὁ AS? 2ma-A 4 9 ተፈሥሒ τ ኦድንግ Al ንጽሕት ፡ ማርያም ። ወላዲተ ፡ አም An: PLAT: ሰአሊት ፡ በአማን ፡ 1A C^ T: HOPS: AAA! ኣመሕያው ፤ በኣ Δι! Abt ቀድመ፡። ክርስቶስ፡። ወልድኪ፡ ይጸግወነ፡ ስርየተ : ኃጣውኢነ ። ተፈሥ het ኦድንግል : ንጽሕት • ዘበአማን ፡ ንግሥት ። ተፈሥሒ ፡ ኦምክሐ፡ ዘመ ድነ። ተፈሥሒ፡ ኦዘወለድኪ፡ ለነ፡ አ ማኑኤልሃ = ንስአለኪ፡ ከመ : ትዘከርነ፡ 92-27) ዘበአማን : ቅድመ ፡ እግዚእነ Ah: he»: ይስረይ ፡ Ad? ጋጣ ውሊነ ። 0Ag"l: 29h: ፡ AFA? አመንጦላ Ob! ወይትቀነዬዩ፡ ክህናት A70: ይብ ΔΙΊ ዝውእቱ ει ጊዜ ፡ (Ch: 07A Ti: ጊዜ 1 ዕጣን • ኅሩይ ፡ ጊዜ ፡ ሰብ aR! ለመድሣኒነ፡ መፍቀሬ ει ሰብኣ ፡ ክርስቶስ ። ዕጣን ፡ Bak: ማርያም : ἡ m^: ውእቱ ፡ ዘውስተ ፡ ከርሣ ፡ ዘይት LITURGF OF THE COPTIC CHURCH. make us mcet to minister to the praise of Thy purity, O Thou lover of men, in righteousness and purity all the days of our lives with joy and re- joicing. And then he shall say: We ask and beseech of Thee, O Lord, re- member...... as before. The Priest says: Hail, O thou holy, glorious, everlasting Virgin, mother of God, mother of Christ, whom we ask for salvation, let our prayer as- cend on high to thy beloved Son, that He may forgive our sins. Hail, who didst bear for us the veritable Light of righteousness, the Christ our God; O pure Virgin, do thou inter- cede for us with our Lord, that He may have mercy upon our souls, and forgive us our'sins. Hail, O pure Virgin Mary, holy mother of God, who dost verily intercede for mankind; plead for us with Christ, thy Son, that He may mercifully grant us the remission of oursins. Hail, O thou pure Virgin, very Queen. Hail, O thou honour of our race. Hail, thou who didst bear for us Emmanuel. We beseech thee that thou mayest remember us, O thou very mediatrix, before our Lord Jesus (Christ), that He may forgive us our sins, And then the Priests go out before the curtain and minister, saying: This is the time of blessing; this is the time of choice incense, the time of the glorification of our Saviour Christ, the lover of men. The incense is Mary; the incense is He who was in her LITURGY OF THE COPTIC CHURCH. e19031(89: ዕጣን • ውእቱ ፡ ዘወለደቶ : መጽአ τ OAS: ዕፍረት ፡ ምዑዝ ፡ Ah: ክርስቶስ። ንዑ ፡ ንስግድ : ἢ» T5: ወንዕቀብ ፡ ትእዛዛቲሁ፡ Nas PACE: AP? ኃጣውኢነ 8 Ton: PACT: AURA! ወብስራት ፡• ΔΊ ብርኤል ፡ ወሀብተ ፡ ሰማያት ፡ ለማርያ g^: ድንግል i ተውህቦ ፡ ልቡና ፡ ALP T: ወጥበብ ፡ ለሰሎሞን ፡ OFC): ቅ Nd: ለሳሙኤል : እስመ ፡። ውእቱ ፡ ዘ ይቀብዕ ፡ ነገሥተ i ተውህቦ፡ መራ+ጉት፡ ለኣቡነ ፡ ATCA? ወድንግልና ε ለዮሐ ንስ ፡ ወመልእክት : ለአቡነ : ጳቋውሉስ ፡ ኣስመ ፡ OPE: ብርሃና * ለቤተ : ክር ስቲያን ። ዕፍረት ፡ POUT: £A? ማ ርያም ፡ አስመ ፡ ዘውስተ : ከርሣ • ዘይ ትጉሜዓዝ፡ APTA: ዕጣን፡ WEA: ወተሠገወ • አኣምኔሃ αὶ ለማርያም ፡ ድን ግል : ንጽሕት : ሠምራ ፡• hl: ወአሰ CIP: ደብተራ፡፣ ለማኅኀደረ፡ «ec: ወ ልዱ ። ተውህቦ ፡ ሕግ ፡ ለሙሌ ፡ cU St: AAC?: ተውህቦ 1 0m: ኅሩ ይ፡ ለዘክርያስ • ክህን ፤ ደብተራ ፡ ስም 6: ገብርዋ ፡ Nhe: 1:3: AMMA! ወአሮን ፡ hud: በማእክላ • የዓርግ • ὁ mq: ኅሩየ 9 ሱራፌል ፡ ይሰግዱ fe T: ወኪሩቤል፡ ይሴብሕዎ፡ ይጸርሑ፡ እንዘ፡ £i PAA: $5.h: $5.5: እግዚአብሔር ፡• NAN: አአላፍ : ወክቡ C: በውስተ ፡ ረበዋት፣። ADE! ውእ T: ዕጣን • አመድጋኒነ • Aha: aR Ah: ወአድኃንከነ ፤ ተሠሃለነ፡ አግዚኦ። በአራራይ፤ PRA? እግዚአብሔር : PLN: 59A: ቅዱስ ፡ ሕያው ፡ ዘኢ ይመውት i Ahh» ተፍጻሜቱ Q0 5 ወፈጺሞሙ ፡ ዘንተ ፡ Shei ኦሥሉ 383 womb full of fragrance; the incense is He whom she has borne; He did come and save us, the sweet-smelling ointment, Jesus Christ. Let us worship Him and keep His commandments, that He may forgive us our sins. To Michael mercy was given, and glad tidings to Gabriel, and a heavenly present to the Virgin Mary. To David prudence was given, and wisdom to Solomon, and the vial of oil to Sa- muel, for he was the anointer of Kings. To our father Peter were given the keys, and chastity to John, and the mission to our father Paul, for he was the light of the Church. The sweet-smelling ointment is Mary, for He who (was) in her womb, sweeter smelling than all incense, came and was made flesh from her. The Father was well pleased in the pure Virgin Mary and adorned her as a taber- nacle for the dwelling of His beloved Son. To Moses the law was given, and to Aaron the priesthood; to the priest Zacharias was given the choice incense. They made the tabernacle of testimony according to the command ofthe Lord, and the priest Aaron made the choice incense to ascend tberein. The Seraphim do adore Him and the Cherubim praise Him, crying and say- ing: Holy, Holy, Holy is the Lord among the thousand, and glorified among the ten thousand. Thou art the incense, O our Saviour, for Thou didst corre and save us. Have mercy upon us, O Lord. In the Araraj-tune: Holy is the Lord, Holy the Almighty, Holy the living for ever, who does not die, etc. (d And after having finished this they (a) Wanting in A. — (b) Wanting in A; written in very small cbaracters. — (c) MSS.: ረበናት 58 — (d) See DILLMANN, chrestom. Aeth., Lips. 1866, p. 46 sqq. — 384 n: uh: he አሥሉስ፡ 0D: σου). አሥሉስ፡ $50: ተሠሃለነ። ENA? ከሀን ፤ ተፈሥሒ τ አማርያ Pi ምልእተ • ጸጋ ። £f: mi እግዚአብሔር ፡ ም ስሌኪ = ይብል ፡ ካሀን ፤ ቡርክት ፡ አንቲ ፡ እ PANT = ይብሉ ፡ ሕዝብ ፤ ወቡሩክ ፡ $2: ἢ ርሥኪ = ENA? ክህን ፣ ሰአሊ * ወተንብሊ፡ ለነ ፡ ^l: eC: ወልድኪ 5 £f: ሕዝብ ፣፤ ho»: ይስረይ M: ኃጣውኢነ ። ወእአምዝ፡ ይበርክ ፡ huc T : AA: ይ ትቀነዩ : በተባርዮ = ይብል ፡ ክህን ፤ ስብሐት ፡ ወክብር = ENA! ዲያቆን ፤ ተንሥኡ ፡ ለጸሎት ። ይብሉ፡ HUN ኣግዚኦአ፡ ተሠሃለነ ። ENA: hu? i ሰላም : ለኩልክሙ s ይብሉ፡ mimi PAA: መንፈስከ a ENA: ክህን i ኣግዚአብሔር • እግ HA: ኢየሱስ፡ ክርስቶስ ፡ አምላክነ ፡ ዘትቤሎሙ : ለዶርዳኢክ ፡ $4.47: ወ ለሐዋርያቲክ ፡ ንጹሐን ፣ Aho? ብዙ 573: ነቢያት ፡ ወጻድቃን ፡ ፈተዉ ፡ ይ ርአዩ ፡ አንትሙ ፡ ዘትሬኣዩ፡ οὐ (ἝΝ €i ወፈተዉ ፡ ይስምዑ ፡ አንትሙ ፡ ዘ ትሰምዑ ፡ ወኢሰምዑ τ ወለክሙሰ ፡ ብ ፁዓት ፣ አዕይንቲክሙ ፡ AA: CAL? ወ አእዛኒክሙ፡ AA: ሰምዓ ። ወከማሆሙ፡ ለነኒ • ረስየነ ፡ ድልዋነ ፡ 720720: ወን efc: SA: ወንጌልክ ει ቀዱስ፡ በጸሎ ቶሙ ፡ ለቅዱሳን = (a) Wanting in A. — LITURGF OF THE COPTIC CHURCH. shall say: O Holy Trinity, be merciful unto us; O Holy Trinity, spare us; O Holy Trinity, have mercy upon us. The Priest says: Hail, O Mary, thou art highly favoured. The People say: The Lord is with thee. The Priest says: Blessed art thou among women. The People say: And blessed is the fruit of thy womb. The Priest says: Ask and plead for us with thy beloved Son. The People say: That He may for- give us our sins. And then he shall bless the mmu nistring Priests one after another. The Priest says: Praise and glory. The Deacon says: Rise up for prayer. the People say: O Lord, have mercy upon us. The Priest says: Peace be with you all. The People say: With thy spirit. The Priest says: O Lord Jesus Christ our God, who didst say to Thy holy disciples and to Thy pure apostles: Many prophets and righte- ous 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; but blessed are your eyes which have seen and your ears which have heard; in like manner do Thou make us also worthy to hear and to perform the word of Thy holy Gospel through the prayer of the saints, LITURGF OF THE COPTIC CHURCH. ENA! 2.9631 RAE? በኣንተ፡ ወ ንጌል ፡ ቅዱስ 2 ይብል * ካሀን ፤ ተዘከር • ካዕበ : 2.5] HA? AA! ኣውሥኡንነ ፣ ከመ : Fhe go: ጊዜ፣ ጸሎትነ፡ ወአስተብፉቀያትንነ፡ Arb: ነጋሥሥ ፡። Ag?"(h* AA, አብሔር ፡ አምላክነ i1 AKA! ቀደሙነ : Paes አዕርፎሙ : ወለድውያንሂ ει ἡ: ጡነ፣ ፈውስሙ፡ Anco: አንተ ፡ ውእ Tt: ሕይወተ : TAI: ወተስፋ ፡ ThA ነ ፡ ወበላሔ ፡ ኵልነ፡ ወመንሥኤ : ti ልነ ፤ MAN: 34.74: Ane: እስ h* አርያም ፡ ለጎለመ : ዓለም ። LNA? ዲያቆን ፡ ቅድመ፡ OFLA! አእሚሮ : ዘለለዕለቱ : BAN a ወክህን ፡ ይውግር ፡ 0m: 9704: ከ a: ቀዳሚ። DAP RACH! BNA? ዘ ንተ i ወእግዚኣብሔር ፡• ልዑል ፡ BNC he ላዕለ፡ ዙልነ፡ ወይቀድሰነ፡ nm: በረከት ፡ መንፈሳዊት : ወይረሲ ε በዓተ ነ፡ ውስተ ፡ ቤተ ፡ ክርስቲያኑ ፡ ቅድስ T: 42) PHA? መላአክቲሁ ፡ ቅዱ AD? አለ ፡ ይትቀነዩ À ሎቱ ፡ በፍርሃት ወበረዓድ : OFZ: ወይሴብሕዎ ፡ በዙ fr: ጊዜ ፡ ወበዙሉ ፡ AST: ለዓለመ : ዓለም ። ወአምዝ : (90-2: ክሀን : ^n: ታ (b: B: Lt ማጎቶት ፡ ቅድሜሁ ፡ ወንጌል ፡• ድኅሬሁ i ወይበል : AN: ወ ንጌል ፡ እንዘ ፡ የዓትብ፡ በማዕጠንት i ቡሩክ ፡ ኣግዚአብሔር ፡ An ADL: ዙሉ ። - ይበል ፡ ንፍቅ ፤ አአዙትያዎ 1: ለአብ ። ENA? ካሀን ፤ ወቡሩክ፡ OAL: ዋ ሕድ ፡ A" Ae: ኢየሱስ፡ ክርስቶስ = (a) A: ንፊኑ ፡፣ -- 330 The Deacon says: Pray on behalf of the holy Gospel. The Priest says: Remember again, O Lord, those who have addressed to us (their demands) that we may re- member them in the time of our prayer and of our supplication, where- with we make suit to Thee, O Lord our God. To those who have fallen asleep before us give rest, and those who are sick heal speedily; for Thou art the Life of us all, and the Hope of us all, and the Deliverer of us all, and He who raises us all (from the dead), and to Thee we send up thanks- giving on high for ever and ever. The Deacon says the beginning of the Gospel, as he knows what he has lo read for cvery day. The Priest censes (the Gospel) once, like as before, and then he shall say as follows: And may the Lord on high bless us all and sanctify us with all Spiritual blessing, and make our en- trance into His holy Church to be in union with His holy angels who serve Him with fear and trembling ever- more and glorify Him at all times and at all hours, for ever and ever. And then the Priest shall make once the circuit of the altar, the lamp being before him (and) the Gospel behind him ; and with the censer making the sign of the Cross towards the Gospel, he shall say: Blessed be the Lord, the Father Almighty. The Assistant shall say: Give thanks to the Father. The Priest says: And blessed be the only Son, our Lord Jesus Christ. 49 386 ENA? ንፍቅ ፤ አእዙትዎ፡ ለወልድ ። ENA? ካሀን ፤፣ ወቡሩክ ፡ መንፈስ PRA! ጳራቅሊጦስ 2 LNA? ንፍቅ ፤ አኣዙትዎ፡ ለመንፈ ስ ፡ ቅዱስ α ENA? ዲያቋን ፤ hav: ወአጽምዑ፡ OFLA! ቅዱሰ፡ ዜናሁ ፡ AANA! ወ መድጋኒነ ፣ ኢየሱስ : ክርስቶስ = ENA! ካሀን i ወንጌል s ቅዱስ • ዘ ዚነወ : ATA! FA! ወልደ እግዚአ ብሔር ። ይብሉ ፡ ሕዝብ ፤ ስብሐት • Ah ἢ ርስቶስ ፡ ANAC? ወአምላኪየ ፡ ዙሉ ጊዜ ። ተፈሥሑ ιν በአግዚአብሔር ዘረ ድአነ፡ ወየብቡ ፡ ለአምላከ ፡ ያዕቆብ ንሥኡ ፡ መዝሙረ፣ OUI: hfc i መ ዝሙረ ፡ ሐዋዘ ፡ PHA! መሰንቁ n AKT: ይበሉ i በወንጌል፡ መራህ በነ፡ 0050.9 T: ናዘዝከነ፡ ዘለሊከ ፡ A ቅረብክነ፡ oa s' Ah = ENA? PAA! FED: በለኖሳስ፣ ር "Pb: መዓት 9 ONS: ምሕረት ፡ ወ ጻድቅ ፡ ዘበአማን ፡ ተወከፍ ፡ ስእለተነ፡ ወአስተብቀቍያተነ፡ ወትሕትናነ፡ ወንስሐ $?: 075945: ^f: FNP: ወም Pan: PRA! ሰማያዊት : mn A: ደነስ • ወዘአንበለ ፡ ነውር፣ ረስየነ ድልዋነ፡ ለሰሚዓ፡ SA: ወንጌልክ፡ ቅ ^h: ወለዓቂበ ፡ ትእዛዛቲክ፡ ወስምዕ Hh: ወባርከነ ፡ ho: ነሀብ ፡ ፍሬ፡ ህየ 7T: አሐዱ ፡ ወጃወ ። ተዘከር ፡ A MA? ድውያነ፡ ሕዝብከ (9. hor LITURGY OF THE COPTIC CHURCH Lhe Assistant says: Give thanks to the Son. | The Priest says: And blessed be the Holy Ghost, the Paraclete. The Assistant says: Give thanks to the Holy Ghost. Jhe Deacon says: Rise up and hearken to the holy Gospel, the mes- sage of our Lord and Saviour Jesus Christ. The Priest says: (This is) the holy Gospel which N. preached — the Word of the Son of God. The People say: Glory be to Thee, O Christ, my Lord and my God, at all times. Rejoice in God who hath helped us, and shout with joy unto the God of Jacob; take the psaltery, and strike the timbrel; the sweet psaltery with the harp. Privately they shall say: Thou didst show us the way through the Gospel, and console us through the prophets, O Thou, who lettest us come nigh unto Thyself, to Thee be glory. The assistant Presbyter shall say with half voice: O Thou, who art far from anger and rich in mercy and truly righteous, do Thou accept our prayer and our supplication, our hu- mility and repentance and humble thanks before Thine ark and Thy holy, heavenly altar (which is) without taint and fault; make us meet to hearken to the Word of Thy holy Gospel and to keep Thy commandments and Thy testimony, and bless us, that we may bring forth fruit, instead of one-fold, thirty-fold, sixty-fold and hundred-fold. Remember, O Lord, the sick of Thy people; take care of (a) MSS.: [3.95 1 ; emend. Duzx. — (Ὁ) B: (915 814: ጎበ ፡ ANP) s — (c) B: ain: -- LITURGF OF THE COPTIC CHURCH. a»: ወበሣህልክ ፡ ፈውሰሙ 2 ተዘከር እግዚኦ ፡ ANC??? ወአጋዊነ፡ hA: ነገ T: ለነጊድ ፡ AMMA: ውስተ ፡ “ἢ ኅደሪሆሙ 1 (1546 * ወበሰላም = Fh Cs: እግዚኦ : ChE! "nig: o? T: አፍላግ • በርከኮሙ 5 ተዘከር • ኣግ HA? HCA! ወፍሬ ፣ ገራውህ፡፣ አብዝ «go ተዘከር፡ ANA? ሐውዘ ፡ A የራት .- ወፍሬያተ፡ PRC: ncnav- s ተዘከር • ANA? PLS: Anh: ወእንስሳ 3 ተዘከር • ANA? መድጋኒ δι ቤተ 1 ክርስቲያን፡፣ PLAT: iA h: oth: AUT-Z» ወበሐውርተ፡ ር #95: ሃይማኖት ። hc» እግዚአ ፡ ለንጉሥነ ፡ ዮሐንስ 6). መፍቀሬ ፡ አም An: 0040: በሰላም s ወበጥዒና ። ተ ዘከር ፡ ANA? አበፍነ፡ ወአጋዊነ ፡ እ A: Gare: ወአዕረፉ ፡ በርትዕት ፡ ሃይ ማኖት ፣ አዕርፎሙ። ተዘከር • ADA! እለ ፡ አብኡ ፡ Ah: ዘንተ τ ዕጣነ ፡ ወ ቍርበነ፡ ወእለሂ τ vn: በኣንቲአሆ σθ. ወእለ ፡ አምጽኡ (0), ዘንተ • አምሣ ቤሆሙ i; ዕሥዮሙ ፡ ለኩሎሙ ፣ ዕጫ T: በሰማያት • OF Hors APA: ምንዳቤ " ተዘከር ፡ ANA! hie? 4, ውዋነ(፡ ወአግብአሙ፡ በሰላም : ^n: አህጉሪሆሙ ። ተዘከር • አግዚአ * ነዳያ 9 አግብርቲክ ? AA? ውስተ ፡ WV: UAm. ተዘከር ፡ አግዚኦአ ፡ POPs ወዕፁበነ : በጎዘን = ተዘከር እግዚአ ፡ ንኡሰ : ክርስቲያን • ሕዝብከ ፡ Mave ሙ፣ ወአጽንፆያሙ፡ በርትዕት ፡ ሃይማናኖ To ዙሎ፡ ተረፈ አምልኮ MPF: አርጎቅ • አምልበሙ፣፤ mh: ወፍርሃተ h: ጉትእዛዘክ፡ ወጽድቀክ፡ ወሥርዓተ ἢ: ARGO: ውስተ Afar; Ufar-s 387 them and heal them through Thy grace. Remember, O Lord, our fathers and brethren who are travelling; let them return to their home in safety and peace. Remember, O Lord, the coming down of the rains and the waters of the rivers; bless them. Re- member, O Lord, the seed and the fruits of the fields; multiply them. Remember, O Lord, the sweetness of the airs and the fruits of the earth; bless them. Remember, O Lord the safety of men and beasts. Remem- ber, O Lord, the safety of Thy holy Church and of all orthodox towns and countries. Remember, O Lord, our King Johannes who loves God, and preserve him in peace and health. Remember, O Lord, our fathers and brethren who are fallen asleep and gone to rest in the right faith; give them rest. Remember, O Lord, those who did present unto Thee this incense and this sacrifice, and those on behalf of whom I did offer, and those who did contribute this from themselves; give them all their reward in heaven and console them in all distress. Re- member, O Lord, all those who are in captivity, and bring them back to their home in peace. Remember, O Lord, Thy poor servants who are awaiting trial. Remember, O Lord, the afflicted and vexed. Remember, O Lord, the neophytes of Thy people, and teach them and strengthen them in the right faith; remove all remains of idolatry from their souls. Confirm Thy law and the fear of Thee, Thy commandments and righteousness and Thy covenant in their hearts; grant (à B: Ag: — (0) A: አጽምኡ ፡, B: አጽምዑ 1; emend. Dux — (c) A: ሂዉዋነ ፡ — (4) B: ጥውቃነ ። — 49—2 388 ha»: PAP: ALA! ቃል • ዘተምህ ζ.1 ONL! ተምህሩ ፡ heo»: ድ ልዋነ ፡ ለዙኩሰሎሙ ፡ ለልደት ፡ ሐዲስ ፡ ወለስርየተ። ኃጢአቶሙ : ወአስተዳል Pav-1(2) ታቦተ 1 ለመንፈስ ፡ ቅዱስ i በጸ 2: ወሣህል ፡ ዘለፍቅረ ANA: HAW ልድክ፡፣ PAK! ANAT! ወአምላክነ ወመድጋኒነ፡ ACA: ክርስቶስ i ዘቦ t: ለከ፡ ምስሌሁ ፡ ወምስለ፡ መንፈስ ቅዱስ፡ ማሕየዊ ፡ ዘዕሩይ ፡ PHAN: ἢ ANT: ይእዚኒ፡ ወዘልፈኒ ፡ DATA e» i: ዓለም : አሜን τ PNA: hud: ዘያነብብ ፡ OFLA n Ch: ATLA? አምወንጌለ : እገሌ ፡ ረ ድኡ ፡ ወሐዋርያሁ ፡ ለኣግዚኣነ : ኢየ (Fh: ክርስቶስ ፡ OAL: እግዚአብሔ Ct ሕያው ፡ ሎቱ ፡ ስብሐት ፡ ot: Ahh: ለዓለመ ፡። ዓለም : አሜን = ወእአምዝ ፡ ያንብብ ፡ hud: ወንጌለ። ጊዜ ፡ ይትነበብ ፡ ወንጌል ፡ SNA: ἢ υ7: ለለፍጻሜ፡ OFLA: ይእሚሮ፡ ለ ለወንጌሉ ፤ ዘማቴዎስ ፤፣ ሰማይ ፡ ወምድ C: የጎልፍ ፡፣ ወቃልየሰ፡ ኢየጎልፍ፡ ይ (b: ATA! ለአርዳኢሁ ። ዘማርቆስ i ዘበ • ኣእዛን ፡ ሰማዕያተ • ለይስማዕ ἢ ሉቃስ ፤ £AA: ኀግልፈተ፡ ሰማይ ፡ ወ ምድር ፡ እምትደቅ ፡ አሐቲ ፡ ቃል ፡ እ PRET? ወእምነቢያት ፡ ይቤ ፡ እግዚ At ለአርዳኢሁ ። ዘዮሐንስ ፤ ዘየአምን በወልድ ፡፣ f: ሕይወት ፡ ዘለዓለም ። Enh: ሕዝብ ፡ ለለወንጌሉ ፡ ዘንተ በዜማ፤ ዘማቴዎስ i ነአምን • አበ • ዘበ አማን • ወነአምን ፡ OAS: ዘበአማን : ወነአምን ፡ መንፈሰ ፡ PEAS’ man oe LITURGY OF THE COPTIC CHURCH. that they may know the power of the Word which they learn, and make them all, during their novitiate, worthy of the new birth and of remission of sins, and prepare them as an ark for the Holy Spirit, through the grace and mercy of Thine only Son, the lover of mankind, our Lord and God and Saviour Jesus Christ, by whom, to Thee, with Him and with the Holy Spirit, the Giver of life who is equal with Thee in Godhead, [be glory and praise](b), now and for ever, and world without end. Amen. The Priest who reads the Gospel says: Give Thy blessing, O Lord, by the Gospel of N., the disciple and apostle of our Lord Jesus Christ, the Son of the living God; to Him be glory ever- more, world without end. Amen. And then the Priest reads the Gos- pel. At the time when the Gospel ts to be read, the Priest says at the end of every Gospel, distinguishing between the different Gospels: for that of Mat thew: Heaven and earth shall pass away, but My words shall not pass away, said the Lord to His disciples; — of Mark: If any man have ears to hear, let him hear; — of Luke: It is easier for heaven and earth to pass, than for one tittle of the law and ‘of the prophets to fail, said the Lord to His disciples; — of Fohn: He that be- leven on the Son hath everlasting e. The People say at every Gospel, singing as follows: for that of Mat- thew: We believe in the very Father, and we believe in the very Son, and we believe in the very Holy Ghost; (a) MSS.: OAATAAD-Par- 1; emend. Dur. — (b) The words in brackets are wanting in the Aethiopic text, — (c) A: በመንፈስ፡ PRs — LITURGF OF THE COPTIC CHURCH. 7* VAG: ሥላሴቤሆሙ ፣ ነአምን 9 ዘ ማርቆስ ፤ Ohh) ኪሩቤል ፡ ወሱራፌ At 990%) ሎቱ ፡ ስብሐተ ፣ ABH! ያይብሉ፡ PRA! PRA! PRA! አንተ ኣግዚአብሔር ፡ Af: ወወልድ ፡ ወመ ንፈስ ፡ PARAS ዘሉቃስ ፤ መኑ ፡ ይመ hAh: አምነ : AVANT: ኣግዚአ፡ A Tt: ORE! ዘትገብር ፡ መንክረ ፡ A ርአይክከሙ፡ ለሕዝብከ ፡ ኀይለከ፡ ወአድ ኃንክከሙ : ለሕዝብክ * በመዝራዕትክ i bch: ውስተ ፡፣ AA: ወአዕረገ፡ 4 Pi አምሀየ : ወጸጎከነ፡ ምዕረ፡ ዳግመ ግዕዛነ ፡ Aho: RAR! ወአድጋንከ ነ፤ በአንተ : WE: ንሴብሐክ፡ 074 Ch: 42h? ADH: ንብል ፡ ቡሩክ ፡ AGE! እግዚእነ 9 ኢየሱስ : ክርስቶስ እስመ : RAR? ወአድኃንከነ ። ዘዮሐ ንስ ፤ ቀዳሚሁ ፡ FA: ak: SA! PA: እአግዚኣብሔር፡ ውኣቱ ፡ LA: ሥጋ፡፣ T$: ወኀደረ ፡ A08: OCA: ስብሐቲሁ ፡ hoe: indt: Ad: ዋሕድ ፡ ለአቡሁ ፣ FA: አብ፡ ሕያው ፡ ወቃል ፡ ማሕየዊ ፡ SA: አግዚአብሔር Th: 2/7205: hh = PNA! 5029471 Phe ንኡሰ • ክር ስቲያን ፡ ተንሥኡ ፡ ለጸሎት 5 £n: AUN ኣግዚአ፡፣ ተሠሃለነ። ENA? ካህን ፤ በላም : ለሹኵኩልክሙ። £c: ሕዝብ i ምስለ ፡ መንፈስከ s LNA: ካህን ፣ ወካዕበ : ናስተበፉዕ፡ Huh: BAGH! አግዚአብሔር AN? ' ለእግዚኣ : ወመድጋኒነ ፡ ኢየሱስ ፡• ክር ስቶስ፡ ንስኣል፡ 0325/75271 Ago: ጊ Th? አመፍቀሬ። ANA! ተዘከር ፡ A MLA? ሰላመ ፣ ቤተ ፡ ክርስቲያን ፡ ቅድ ht: አሐቲ ፡ ጉበኤ 1 AFT! ሐዋርያ T አንተ À: VAOT! እአምጽንፍ ? ኣስ ከ ፡ አጽፃፈ ፡ ዓለም a 989 we believe in their true Trinity; — for that of Mark: And the Cherubim and Seraphim are offering praise to Him, saying: Holy, Holy, Holy art Thou, O Lord, Father, Son and Holy Ghost; — For that of Luke: Who is like unto Thee, O Lord, among the Gods, Thou art doing wonders. Thou didst shew Thy power to Thy people, and hast delivered Thy people with Thy arm; Thou camsst down to the depths of the earth and broughtest up from thence those who were in captivity, and hast delivered us again and again, when Thou didst come and save us. Therefore we praise Thee and call on Thee, saying: Blessed art Thou, O our Lord Jesus Christ, for Thou didst come and save us; — for that of Sohn: In the beginning was the Word, the Word was the Word of God; the Word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father ; the Word of the living Father and the life-giving Word, the Word of God rose up, and His flesh has not been corrupted. The Deacon says: Go out, ye young Christian people, rise up for prayer. The People say: O Lord, have mercy upon us. The Priest says: Peace be with you all. The People say: With thy spirit. The Priest says: Again we beseech, Almighty God, the Father of our Lord and Saviour Jesus Christ, we ask and make suit of Thy goodness, O Thou lover of men. Remember, O Lord, the peace of Thy one holy apostolic Church which is from one end of the world unto the other. ENA? ዲያቆን ፤ ጸልዩ ፡ በእንተ « ሰላመ ፡ ቤተ ፡ ክርስቲያን ፡ አሐቲ ᾧ ድስት ፡ ጉባኤ ፡ ኣንተ 1 ሐዋርያት ር TOT? በእግዚአብሔር 5 ENA: ካህን i hae: ሕዝበ τ ወዙ ἂρ». መራዕየ ει በርከሙ ፤ ሰላመ ፡ ኣን δι Ag? T: ፈኑ ፡ ውስተ • እል AND: ለኩልነ፡ OHA: ሕይወትነ ፡ ጻግወነ፡ A:T A929: ሰላመ : AF? ሥነ νι ዮሐንስ 9: ለታዕክሁ ፡ ወለሠራ qd: ለመኳንንቱ ፡ ወለመሳፍንቱ ፡ ወ Th? ኣግዋርነ፡ HATA! ወውሥጥ፣፤ አሰርግዎሙ፡ በዙሉ፡። HAP: ኦአንጉሠ፡ ሰላም i λον: UNI: Aha: Tae: ወሀብከነ ፣ አጥርየነ፡ አግዚአብሔር፡ ወ ዕሥየነ፡ ኣስመ ፡ HANAN: በዕደ : A An: ዘነአምር ። heh: $50 ንሰ ሚ፡ ወንጴውዕ : hav»: ትሕየው ፡ ነፍ ስነ፡ በመንፈስ ፡ PRA? ወኢይትኀየል፡ Pt: ኃጢአት ፡ A08 ለአግብርቲክ፡ ወለዙሉ ፡ dmn as ይብሉ ፡ ሕዝብ i ኪራላይዕን α ድብል ፡ ዲያቆን ፤ ተንሥኡ ARNT n ይብሉ ፡ mifi ኣግዚኦ፡ ተሠሃለነ። ይብል : hu? i AAFP: ArARnev- n ይብሉ • mimi PHA! መንፈስከ ። ENA: ክህን ፤ ወክዕበ፡ ናስተበቀዕ፡ ዘዙሎ፡ BAGH! እግዚአብሔር፡ AN? AANA? ወመድጋኒነ • ኢየሱስ ፡ ክር AFA: በእንተ ፡ Ned: AKA: AN: AEPA: haw: 2$: ይዕቀቦ ፡ A ?: AN: ዓመታት 1. ወለመዋዕለ፡ ሰ ላም : ከመ » ይፈጽም) » ዘአምኀቤክ : LITURGY OF THE COPTIC CHURCH. The Deacon says: Pray for the peace of the one holy apostolic Church, orthodox in God. The Priest says : Bless all the people and all the flock. Send peace from heaven upon all our souls and, while we live, vouchsafe us peace. Send peace to our King Johannes, his nobles, his armies, his judges and of- ficers, and the assembly of our neigh- bours, without and within: adorn them with all peace, O Thou King of Peace. Give us peace, for Thou gavest us all things. Take us as Thy posses- sion, O Lord, and remunerate us, for beside Thee we acknowledge no other. We make mention of and call on Thy holy name, that our souls may live in the Holy Spirit, and that the death of sin may not prevail against us, Thy servants, and all Thy people. The People say: Kyrie Eleison. The Deacon says: Rise up for prayer. The People say: O Lord, have mer- cy upon us. The Priest says: Peace be with you all. The People say: With thy spirit, The Priest says: Let us again be- seech of Almighty God, the Father of our Lord and Saviour Jesus Christ, for our blessed Bishop Abba Matthew, that He may preserve him to us for many years and for days of peace, that he may accomplish the office (a) B: AL Piles — (b) Wanting in B. — (o) B: BA 95 1: — LITURGF OF THE COPTIC CHURCH. ሎቱ • ዘተአመንክኮ፡ "Lov: ካሠክት ፡ ዘብዑለ፡ RI: ORE? ኣግዚአብሔር አምላክነ = ENA! ዲያቆን ፣ RAR! በእንተ፡ A, $: ARNG! An: VEPA®s አግዚአ፡ AP! ኤሏስ፡ ቆጾሳት፡ HUIC: ONE: AAAANHILCE: ወዲበ ፡ ርእሰ ፡ UIC! አበዊነ፡ 0-0: 48h: hn: ሲኖዳ ወዙሎሙ ፣ πλὴν ቆልጾሳት • ቀሳውስ T) ወዲያቆናት ፡ ርቱዓነ • ሃይማኖት a ENA: ካህን ፤ ኣግዚአብሔር • A9? ላክን ፡ ዘዙሎ ፣ TASH! ንስኣለካክ ፡ ወ ናስተበቀዓከ፡ በኣንተ 3 Neds AKA! AN: ሲኖዳ'።፡ hows 90: ትዕቀቦ፡ Afil- 1: ዓመታት ፡ ወለመዋዕለ ፡ ሰላ g^: ኣንዘ፡ ይፌጽም ፡ WAP 1A: ἢ» Ei ዘተአመንክኮ፡ ዚመተ፡ ክህነት፡ ም ስለ ፡ Whee: AA: SAVE: ቀሳ ውስት ፡ ወዲያቆናት ፡ ርቱዓነ τ ሃይማ ኖት ፤ ወምስለ : hh) ፍጻሜ ፡ 940 ራ፣ ለቅድስት ። አሐቲ τ እንተ • ላዕለ : wh: ቤተ 1 ክርስቲያን = ወጸሎተኒ ፡ ዘይገብር፡ NAA? ወበእንተ : hh: ሕዝብከ ፡ ተወከፎ፡ ACT: ሎቱ መ WN: በረከትክ፡ 94,1: ፈድፋደ τ ἢ» KE: ዘመንፈስ • ቅዱስ • ጸግዎ ፣ ጸጋ ። h2a-: ላዕሌሁ ፡፣ ኣአምሰማይ፡ በረከተክ፡ he»: g&acn: anm»: oh ኣን he 8: ዘያስተርኢ፡ ወዘኢያስተርሒ፡ አግርር • ወቀጥቅጥ 1 ታሕተ • አገሪሁ፡ Farsi On. fue: Ath: ዕቀስ • Ad: ለቤተ ፡ ክርስቲያንክ፡ በክህነትከ፡ በኣሐ S: ወልድከ ፡ ዘቦቱ ፡ An: ምስሌሁ • ወምስለ ፡ ቅዱስ፡ መንፈስ ፡ ስብሐት ፡ O7: ይአዜኒ፡ ወዘልፈኒ MATA a»: ዓለም : አሜን 2 (a) Wanting in B, — 391 of the priesthood wherewith Thou hast intrusted him, O Lord our God, according to Thy rich grace. The Deacon says: Pray for our Archbishop, Abba Matthew, the Lord Archbishop of the great city of Ale- xandria, and our metropolitan, the blessed Bishop Abba Sinoda, and all orthodox bishops, priests and deacons. The Priest says: O Lord our God, Almighty, we ask and beseech of Thee for the blessed Bishop Abba Sinoda, that Thou mayest preserve him for many years and for days of peace, that he may accomplish the office of the priesthood wherewith Thou hast intrusted him — with all orthodox bishops, presbyters and deacons, and with the whole entire congregation of the one holy Catholic Church. And do Thou receive the prayer which he makes on our behalf, and on behalf of all Thy people; open to him the treasure of Thy blessing, and give him especially the gift of the Holy Ghost. Pour out from heaven upon him Thy blessing, that he may bless Thy people; and all his enemies, vi- sible and invisible, do Thou subdue and break to pieces beneath his feet speedily; and preserve him to us, to Thy Churcb, in Thy priesthood, through Thy only Son, by whom, to Thee, with Him and with the Holy Ghost, be glory and might, now and for ever, and world without end. Amen. $93 CNA! ዲያቆን፤ ተንሥኡ ፡ ለጸሎት ። £n: ሕዝብ፤ ADA? ተሠሃለነ። PNA? ካህን i ሰላም : ለኩልክሙ ። ይብሉ ፡ ሕዝብ ፣ ምስለ ፡ መንፈስከ ። ይብል ፡ ካህን ፤ ወካዕበ ፡ ናስተበፉዕ፡ HA: CASH: አግዚአብሔር፡ Am: AANA? ወመድኃኒነ ፡ ኢየሱስ : ክር ስቶስ ፤ ንስአል፡ ወነኃሥሥ፡ APO: 7$ Th: አመፍቀሬ ፡ ሰብእ i ተዘክር፡ ኣግ HA? ማኅበረነ • በርኮሙ i ቡራኬ ፡ በ አምሳለ * ጉአምርተ : መስቀል ። CNA: 29631 ጸልዩ 1: በእንተ WE: PE? ክርስቲያን ፡ ቅድስት ፡ ወ ማኅበርነ፡ ውስቴታ ። ENA: ካህን ፣፤ ወረስዮሙ : Hae: ይ ኩኑ ፡ Ah: HANA: HAAT: ΔΆ ὁ C*T: £46: ፈቃደከ፡ PLAT: ወ NOT i ቤተ ፡ ጸሎት : ቤተ 1 ንጽሕ ፣ ወቤተ 1 በረከት፡ 2202: ATLA! ለ ነ፡ ለአግብርቲከ፡ BAMA! ይመጽኡ ፡ እምድኅሬነ፡ hhh: ለዓለም፡ መዋዕለ፡ ጸጉ ። ወይውግር፡ ዕጣነ ፡ ክሀን፡ ላዕለ፡ ም PPO: ATH! ይብል i ተንሥእ : AD HA: አምላኪየ፡ ወይዘረው፡ ach: ወ LPR? moo: አምቅድመ፡ ገጽከ • hA: ይጸልኡ ፡ ቅዱሰ ፡ ወቡሩክ ፡ ስመ hs እንዘ ፡ BNA? የንትብ፡ በጽንሐ cht ላዕለ፡ ሕዝብ ፡ 02237012: የተ፡ ጊ Hes ወሕዝብክከሰ • ይኩኑ ፡ ቡሩክነ ፡ ἢ በረከተ ፡ AAG? አዕላፋት : ወትዕልፊ T: አዕላፋት : NAD: ወሣህል τ ዘለ ፍናቅረ፡ Ah! ዘለወልድክ፡፣ PA: እ MAY? ወአምላክነ : ወመድጋኒነ፡ h, LITURGF OF THE COPTIC CHURCH. 7116 Deacon says: Rise up for prayer. lhe People say: mercy upon us. The Priest says: Peace be with you all. lhe People say: With thy spirit. The Priest says: Let us again be- seech Almighty God, the Father of our Lord and Saviour Jesus Christ, we ask and beseech of Thy goodness, O Thou lover of men, remember, O Lord, our congregation, bless them — benediction with the image of the sign of the Cross. The Deacon says: Pray for this holy Christian Church and our con- gregation therein. O Lord, have The Priest says: And make them to be devoted to Thee, that without hinderance and without ceasing they may do Thy holy and blessed will. Do Thou vouchsafe, O Lord, to us, Thy servants, and to those who shall come after us, for ever, a house of prayer, a house of purity, a house of blessing. And the Priest, incensing the sacri fice, says: Arise, O Lord my God, and let Thine enemies be scattered, and let all those who hate Thy holy and blessed name flee before Thy face — saying this, he makes with the censer the sign of the Cross and bows thrice — and let Thy people be blessed a thousand thou- sand-fold, and ten thousand ten thou- sand-fold, through the grace and mer- cy of Thy only Son, the Lover of men, our Lord and God and Saviour , (a) The whole leaf of A whereon the Prayer of Faith was written is wanting. — 394 ዘሐዋርያት πα ወነአምን ፡ ΠΝ νι ጥም ቀት ፡፣ ለስርየተ፡፣ ኃጢአት ። 024€: TF ንሣኤ : ሙታን 1 ወሕይወተ : ዘይመጽ እ ፡ ለዓለመ 1 ዓለም : አሜን 5 ወእምዝ ፡ LIAR? n5: ዓውድ ፡ በኣአዴሁ። ወእምዝ ፡ ይትሐፀብ ፡ hv: OAP LA: ተሐዕፅበ ፡ CNA? ዘንተ እንዘ : βγη. ማየ : NCTAT: ኣዴ Us: በመዪጠ፡ ገጹ፡ መንገለ : ምዕራብ i ROA: ዘኮነ፡ ንጹሐ ፡ BIA! APY! C03: ONAN! ንጹሐ τ ኢይንሣ እ፡ hows ኢየዓይ፡ በእሳተ : መለኮት HA: 497^: wht: ልቡ፡ og: eA, ና : ነኪር ! አምዝሙት a 7401 AT: AP ga»: ኵልክከሙ፡ ወለድፍረትክሙ : Αὐδλι ሥጋሁ ፡፣ ወደሙ ፡ ለክርስቶስ i አልቦ፡ ላዕሌየ (91 FAH! በተመጥዎ ትክሙ፡ አምኔሁ ፡ አነ ፡ DRA! AFD ጋይክሙ፡ OSM. ATH: ZINK: 5, Nh: ርአስክሙ i ለአመ ፣ 124. * ሒነ ሣአክከሙ ። LNA! ዲያቆን ፣ ተንሥኡ ፡ ለጸሎት ። LNA? dfi አግዚአ፡፣ ተሠሃለነ። ENA: ካህን 1 ሰላም : ለኵልክሙ ። ይብሉ ፡ ሕዝብ፣ ምስለ ፡ መንፈስከ s LNA? ካህን : ጸሎተ : AVS: ዘባ HAGA እግዚአብሔር ፡ ዐቢይ : HAD ለም : ዘለሐኮ ፡ AANA: ANA: ሙስ ና ፡ Pri WA: $57: ውስተ : 5$ ለም : በቅንዓተ ፡ gm: አብጠልክ ፡ በምጽአቱ ፡ ለሕያው ፡ ወልድክ ፡ ANH. AP? ወአምላክነ፡ ወመድኃኒነ ፡ ኢየሱ ስ : ክርስቶስ τ ወመላእከ ε TA: ምድ (a) Here A begins again. — LITURGY OF THE COPTIC CHURCH. lieve in one Baptism for the remission of sins: and we hope for the Resurrec- tion of the dead, and the Life which shall come for ever. Amen. And then he shall take away the cover of the disc with his hand. And then: the Priest washes himself, and after washing he shall say as follows, while he sprinkles out water by motsten- wing his hand, and turning his face to the west: If there is anybody who is pure, he may take from the sacrifice; but he who is not pure, and in whose heart is revenge, and who has undue thoughts of impurity, he may not take from it, that he may not burn by the fire of the Deity. I am innocent of the blood of you all and of your irreverence against the body and the blood of Christ; Iam not answerable for that which you will receive from Him; I am innocent of your offence, and your sin may return upon your heads, if you do not take in purity. The Deacon says: Rise up for prayer. The People say: O Lard, have mer- cy upon us. Jhe Priest says: you all. The People say: With thy spirit. The Priest says the Prayer of Saluta- tion of Basil: O Lord, great, eternal, who didst form man free from corrup- tion, Thou hast brought to nought the power of death which came first into the wotld by the envy of Satan, through the coming into the world of Thy living Son, our Lord and God and Saviour Jesus Christ, and hast filled. Peace be with AN 3 2044 052 752 5o 2