Theotokia from the Greek Paracletike

[S. JOSEPH THE HYMNOGRAPHER]

^A and blessed, who in the flesh gave birth to God, who is superior to all praises, and who has glorified the triumphant victors over the enemy.

That He might deify human nature, God became man from you, O chaste Virgin, in an ineffable and unthinkable manner; therefore we, the faithful, with harmonious voices call you blessed.

Having been redeemed by your delivery, O blessed one, from the ancient curse, we have received a blessing, life, and redemption, we who glorify you as the Theotokos.

That God might unite with the celestial spirits those who had slipped into the great abyss of transgression, He inhabited your womb, O most inviolate one, and became flesh.

By the power of Jesus, who was incarnate of you, O Blessed Mary, you remained truly a virgin after birth, just as you had been before birth. O miracle that transcends human faith!

You appeared higher than the heavens, having given birth to the Lord and God of all, whom cease not to implore fervently and with great intensity for the salvation of those who glorify you with fervent faith.

Ezekiel sees you, O Virgin, as the closed gate, through which passed Jesus who dwelt in your womb, and took flesh from your blood without any mixture or confusion.

O most immaculate and chaste one, who gave birth to that divine light which shone forth from the Father, have mercy on my soul, darkened by the errors of life and made a mockery ^B by the enemy, and count it worthy of the light of saving repentance, O pure one.

THEOTOKIA FROM THE PARACLETICUS

THEOTOCIA. From the Greek Paracletica (99).

From the canon for Tuesday, at Matins. Tone I.

^D The orders of the incorporeal ones sing hymns to you together with us, O Virgin worthy of all praise; for you bore within your womb the One who cannot be contained.

(99) The *Paracleticus* (as Leo Allatius says in his work *On the Ecclesiastical Books of the Greeks*) differs from other Greek ecclesiastical books in that in other books specific offices are decreed for specific days, and canons or troparia which are usually recited are, once finished, put away until the same times return, when they are again taken up for recitation; such as the *Triodion*, which is primarily for the office of Lent; the *Pentecostarion*, from the day of the Resurrection to Pentecost; and the *Menaea*, which are for individual months. But the *Paracleticus* is always at hand, and for every day something is found in it which is recited either in the Liturgy, or at Vespers, or at Matins, or in other offices. For when proper pieces are required in other offices to pertain to the complement of the office, the reader is referred to this book. It is called, as it were, *Paracleticus*, meaning "consolatory"; for all the things that are in it seem to look primarily toward consoling the sinner, encouraging him, and compelling him, as if by a certain force, to do penance for his transgressions and to render God, whom he had offended by sinning, propitious to himself through penance and prayers. Hence, in this way, they increase

^A the aid of the apostles, the way of the martyrs, the way of the confessors, and other saints, according as the nature of the day, whose office is being recited, requires. Whence it could also be called Paracleticus, as if invocatory or imploratory. It is divided into eight parts, which the Greeks call Tones. For by one tone the offices of one week are completed, by another the next, and so on for each; which being finished, they begin again from the beginning, and thus by this perpetual cycle they provide for themselves an unfailing and ever-constant material for praising God. Although the new Paracletice is also called the Octoechus, it differs from the Octoechus in that the latter only contains canons and troparia from the first Vespers to the Mass, whereas the Paracletice exhibits both that and much more, since it also demonstrates the subsequent Vespers and the entire offices of the other days during the week. It is a huge volume, but highly necessary, and one that supplies the defects of others. That it was perhaps compiled by our Joseph from the acrostic of the eighth tone Saturday is gathered by the most learned man Leo Allatius, dissert. 2, where it is held: The divine end of the new Octoechus, but the labors of Joseph. Furthermore, since in this volume of the Paracletice there are many canons found under the name of our Joseph, those Theotokia that exist among these [I have taken care], translated from Greek into Latin, to present to you, my reader, so that they may bear fruit and serve the Marian glory. ^B

Theotokia from the Paracletice of the Greeks

You have given birth to him who was incarnated, remaining a virgin just as you were before birth, O spouse of God. O holy and pure spouse of God, you holily have given birth to him who rests among the holy ones, the Son and Word coeternal with the Father, who sanctifies in the Holy Spirit those who religiously and piously sanctify him. The Son, who formerly was begotten from the unbegotten Father, had a temporal generation, begotten from you, O Virgin, wishing to alleviate the long-standing war of the earth-born, as one who is deeply merciful, since he himself is older than all days and times. No mouth, however eloquent and articulate, will be able to recount the ineffable miracle of your birth-giving, O spouse of God; for you give birth to the inexplicable one and carry in your arms him who holds all things by his hand. Having conceived the fire of the fiery ministers, you appeared all-blameless, and the first-creator of all creation, O all-pure Virgin, excelling, blessed among women, filled with divine grace.

^C ...[the rest of this section argues for the Immaculate Conception, quoting Petrus Montius, Bernardinus de Bustia, and Marsilius]...

The lesser [premise] is evident: because if she had been at any time under original sin, then at that time she would have been sullied. Therefore, she would not be the Spouse "all fair" in the Virgin, nor in Christ: because he is the Spouse, and, although he is white and ruddy, and all desirable (Cant. V), yet this is not the beauty of the Spouse, but of the Spousegroom, nor in any other, because all others are accused of sin, either actual or original, and thus nowhere would the Spouse be "all fair." Thus he. See Nieremberg in the *Sacrosyllabus* § V.

^D ...[text regarding the Nativity]...

Anonymous poet also in Bernardinus de Bustia in *Mariali* Serm. 9 on the Conception, part one, speaking in this manner: If it was proper to fashion the Mother of sorrows without a stain, It is more proper to adorn the Mother of joy. If he wished the Spouse to be immune from light crime, So he wished a greater wickedness to be absent from her.

^A The laws of nature are made new in you; for you bring forth the Lawgiver, Christ, free from carnal laws, O altogether blameless one, legislating redemption for all who sing: The God of our fathers who is praiseworthy and super-glorious, etc.

Holy voices of the prophets long ago heralded that you would be the Mother of God, who created all things, to whom we sing, O immaculate one: Bless the Lord, etc.

You carry the One who carries all things, and you suckle with milk the One who provides food for all; great and terrifying is the mystery, surpassing your understanding, O Ark of the venerable sanctification, Virgin Mother of God: wherefore we call you blessed with faith.

From the double canon of Tuesday at Matins

As a fiery throne you carry the Creator; as a living bridal chamber and a delightful palace you contain the King, who became what we are, without change or confusion.

O most holy Lady, who alone brought forth in time the Son who is lacking in time, having become incarnate, heal all the sufferings of my most wretched soul, contracted over a long duration of time.

You bring forth the One whom the Father begot before all ages; you feed the Nourisher, having known no trial of a man. A paradoxical miracle! A new mystery, O God-graced one; wherefore every soul of the faithful glorifies you.

^B The Word took upon himself the whole of Adam, as a garment, proceeding from you, O Mother of God, altogether clad in flesh. Him, therefore, O Mother of God, entreat to snatch us from temptations of every kind and from the eternal fire.

The hosts of angels were struck with amazement, seeing how the Invisible One, in the form that is according to us, appeared visible from you, O Virgin Mother of God; whom, as a suppliant, entreat to deem worthy of salvation all who faithfully glorify you.

You were shown to be the sanctified temple of God who dwelt within you, O Virgin, in an ineffable manner; ^C entreat Him that He might cleanse us from the stain of sins, so that we may be acknowledged as a house and a dwelling place of the Spirit.

You brought forth one of the venerable Trinity in two wills, bearing one substance, O free from every stain; whom earnestly entreat for the salvation of us all. ^D

^A David proclaims you a Virgin Queen, O immaculate and pure; therefore I supplicate you to render me heir to the heavenly kingdom, that I may call you blessed.

Tabernacle of sanctification having been shown, O Mary, sanctify my miserable soul, defiled by the passions of concupiscent desires, and make me a participant of divine glory.

Thee, the Mother of God and fairest among women, I earnestly entreat, O Virgin; do not despise me, but have mercy on me, and keep me safe from every injury.

From all generations Christ chose you alone to be His dwelling-place, O most praiseworthy, as a venerable and pure one; and having risen from you like the sun, He illuminated the whole earth. ^B

Offer petitions to God, O inviolate one, that He may forgive our lapses and the sins which we have committed without number, and that He may deliver us from the punishment of everlasting fire.

When the Creator of all had found you like a lily in the valleys of this world, He dwelt within you, O Mother of God; now, therefore, imbue us with the fragrances of virtue and piety.

Deliver me from foul sin and from the dark flame by which those same sins are punished, and from the gnashing of teeth, and from the worm, O Virgin, the unique protection of the human race.

With the illuminating splendors of the Word, which arose from your holy womb, O Virgin Mother of God, and which bathed the ends of the earth with light, illuminate my soul, darkened by the blackness of desires, for I have neglected to restrain my passions. ^C

You carry Him who carries all things, like a Cherubic throne; you nourish Him who nourishes us; whom, O most dear to God, entreat without ceasing, that He may always keep us, your flock, free from the ruin of earthquakes, from hostile attack, and from every necessity.

From the canon of Wednesday, at Matins.

Wounded, O most chaste one, by the sword during the passion of your Son, as you watched Him pierced by the lance, and as He removed that sword which prevented the faithful from entering the divine paradise. ^D

[The following section refers to the immaculate nature of the Virgin, mentioning that the membrane upon which the words of God were written required great purity, and thus the Mother of God, in whom the Word itself was written, must have been preserved free from all stain of original sin. This includes citations from Bartholomew of Pisa and Bernardino de Bustis.] it was preserved. And concerning the same in his Mariale, sermon 6, on the Conception, part 1, blessed Bernardine de Bustis wrote this: "The place must be proportioned to the location, as the Philosopher says, and the commentator in his work On the Soul and Physics." The Gloss on the chapter *Dudum* regarding tithes contributes to this, saying: "As are the predicates, such is it fitting that the subjects be." But the glorious Virgin was the habitation of the Son of God: whence she herself says in Ecclesiasticus 24: "And He who created me rested in my tabernacle." Therefore, she must have been proportioned to the inhabitant Himself, who was without any stain of sin. To a most pure Son, therefore, there could be no mother other than the most pure, nor did it befit God's Wisdom to deem a habitation defiled by sin and contaminated as fit for Himself: who, as is said in Wisdom 1, "Wisdom will not enter into a malicious soul, nor will He dwell in a body subject to sins." If, therefore, the Blessed Virgin had been defiled by original sin, she would not have been a suitable habitation for the Son of God. So Bustis.

^A When in the time of the passion you beheld Him who is fair in form, O Virgin, possessing neither shape nor beauty, you lamented bitterly, crying out: "Woe is me! How do You suffer, O Son, who desire to deliver all from passions?"

Beholding the unjust slaughter, O Christ, she who gave birth to You lamented and cried out to You: "O Son, Judge of justice, how are You unjustly judged, while You Yourself will to justify by righteous judgment those who had been condemned by ancient transgression and had fallen into corruption?"

Struck with amazement, the Immaculate was troubled, seeing Christ voluntarily and without complaint lifted up on the cross; and weeping, she exclaimed: "My Son and God, I who did not experience the pangs of childbirth, now endure pangs, while ^B You are unjustly crucified by the lawless."

Beholding Your crucifixion, the most chaste one cried out: "O Son, what is this strange sight that I see? You, who heal the passions of the infirm, how do You endure a passion entirely new and unusual? What have Your enemies rendered unto You, O Benefactor, for the benefits which they received from You?"

He whom you brought forth, O Virgin, in a wondrous manner brought forth the ages, and being lifted up on the cross, He lifted up with Himself those who had fallen, and showed them to be citizens of heaven, crying: "Blessed are You, the God of our fathers."

O Maiden, who have not known wedlock, with whom all creation glorifies you, seeing you, Jesus, Redeemer of all, long ago lifted up on the cross, she cried out: "That foolish people, who provoked You to anger, took You to lift You from the earth. ^C I am left childless, and I am shaken, and as a mother, I am pained in my heart."

Having in an ineffable manner brought forth the Word who loves mankind, when you saw Him suffering voluntarily for men, O Maiden, you cried out: "What is this? God, who is impassible, undergoes a passion, that He might deliver from passions those who faithfully worship Him."

*From the canon for Thursday, at Matins.*

Remove the obscurities of my mind, O most pure one, with your light, and snatch me from eternal darkness, that I may perpetually sing your magnalia.

Deliver me, O most clean one, from every adversity, and from the many scandals of the serpent, and from the eternal fire and darkness, you who brought forth for men the light that never sets.

The prophet loved by the Holy Spirit long ago described you, O chaste Mother of God, as a shady mountain, ^D you who now refresh with the shade of grace those who have been melted by the flame of many sins, through your most acceptable intercessions.

O Maiden, most full of the grace of God, most resplendent temple of Christ, by your intercessions make us, through our good works, dwellings of the Father, and of the Son, and of the Holy Spirit.

Christ performs magnalia for you, O Virgin...

^A and that He may always magnify in me His rich mercies, O you who are full of grace.

O most holy Virgin, Mother of God, we your servants, always by night and by day, with a contrite heart, prayerfully entreat you, that you may benignly grant us the remission of our many sins, O gracious one.

Heal, I pray, the passions of my heart, you who have brought forth the Physician of all, and make me a partaker of the portion of the righteous, O Virgin, by appeasing Christ through your prayers.

O most immaculate one, who gave birth to the divine Light, illuminate me who am enveloped in darkness due to the manifold snares of the enemy, while I lead my life in extreme sloth and provoke God to wrath; and lead me by the hand to honest and holy works, as you are the cause of all good things. ^B

From the Canon of Friday, at Matins.

When the Ewe-lamb beheld Christ suspended upon the cross like a lamb, she lamented and cried out: "Whither has your beauty departed, O most patient Son, begotten before all ages?"

Blessed is the fruit of your womb, O Virgin most worthy of all praise (8), who by the fruit of the cross of His own wood rendered those corrupted by the fruit partakers of incorruption through divine grace.

"Woe is me, my Son!" the sighing Virgin poured out these words: "How shall I behold you suspended on the wood, and being killed unjustly, you who are the Giver of life?" ^C

The honorable and precious Rod, which sprouted an incorruptible branch, seeing Him exalted upon the wood, cried out: "Lord, do not suffer me to be without children and as one who is barren."

After the birth, O most immaculate one, you remained as you were before the birth; for you gave birth to God, who through the wood saved mankind.

The blameless one, beholding the Lord being crucified, ^D

(8) There are those who constitute the Virgin, whom they judge to be entirely beautiful and comely, as stained in her conception; who make her free, a mistress, a victress over demons, yet subject to the demon; who assert that she, blessed through all generations, as the rest of Adam's descendants are cursed, most pure of wickedness, tainted by original sin, and finally the Mother of grace, was hateful and ungrateful to the Author of grace Himself for that first instant: your judgment, my reader, let it be. Certainly, an injury would be done to a most faithful man if someone were to say of him: "This man is of great fidelity, because he was never, except once, a traitor to his king," or if it were said of a most wise man: "This man is most wise, because he was only once foolish." How then will the B. Virgin be praised, if it is said of her: "Let the B. Virgin be praised, who was not for an instant contaminated by sin; let the Mother of God be praised, who stood for a small time as a servant of the devil?" See Bustum in Mariali, Serm. 9, de Concept: part II.

(9) Truly immune from every stain, as actual as original, as the Church in a certain ancient Missal at Balinghem greets her with these words: *Hail, O sweet Mary,* *Christ's Mother and Daughter,* *Without any stain,* *Fashioned by God,* *Preserved in conception,* *You draw no sins,* and as St. Casimir addresses her in his hymn of the B. Virgin, part II, with these words: *All fair without a mark* *Of any stain.*

(10) The Fathers by common consent so extol the dignity of the divine motherhood, that they deduce from it that the Mother of God was devoid of every sin, even venial, because from the very fact that she is declared in the sacred text to be the Mother of God, they infer that she is pure and free from every sin, even venial. But since original sin is more base, and it is more fitting for the woman who is to bring forth God, therefore, just as the aforesaid prerogative concerning immunity from original sin in the dignity of the divine mother-

- ^A The Theotokos said: "Woe is me, my Son! How do You die, the life and hope of the faithful?" She who is higher than the heavens, seeing Christ—who alone is Most High—exalted upon the tree, and casting down the exaltations of the enemy, hymns Christ with a loud voice.

By the splendor of Him who was born of you in the flesh, O Virgin, enlighten my mind and illuminate my heart, dispelling the darkness of sin and banishing all the mist of my sloth.

*From the Canon of Saturday, at Matins.*

Me, always falling from my resolve, unstable in mind, led away and enticed by wicked thoughts, for having, in my extreme madness, given myself over entirely to the enemies that they might take me most easily, do not despise, O Lady.

O Tabernacle wider than the heavens, make your people, who have gathered in this your tabernacle to sing your praises, participants in the heavenly tabernacles through your fervent prayers to Christ whom you bore, the Lord and Master of all.

Knowing you to be the temple of glory, O Immaculate One, we who have gathered faithfully in your venerable temple entreat your help in a manner becoming to God, O chaste Virgin, and we are saved by your venerable intercession.

Recognizing you as the mother of Him who created all things by His will, we hasten to your divine temple, and in it we pray that through your mediation, O Virgin, forgiveness for our errors may be granted to us.

Mary, most pure tabernacle of the Word, purify my heart from wicked affections and make it a clean vessel of the divine Spirit, that I may praise and magnify you, who are worthy of all praise.

Be for me a mediatrix, O most benign One, with the Lord who was born of you, that He may snatch me from the flames of Gehenna and make me worthy of the heavenly kingdom, crying: "The God of our fathers is to be praised and super-glorified," etc.

O Virgin all-luminous, who brought forth God, the Giver of light, enlighten the eyes of my heart with the light of divine knowledge, that I may sing: "All you works, praise the Lord and exalt Him throughout all ages."

The intellectual hosts tremble, seeing the divine radiance of the Father held ineffably in your arms, O Virgin Mother most pure, possessing the likeness and image of you, that He might make men like unto God.

*From the Canon of Monday, at Matins. Tone II.*

O unique girl, most dear to God, who contained the fountain of ^B in-passibility potentially—that her immunity from the same original sin be denoted herein is necessary. See Nieremberg in *Sacrosyllabo* § 7, where he brings forward many Fathers ^C attributing to the divine maternity the incontamination and absolute purity of the Virgin from every kind of guilt ^D.

^A wounded by passions, O Maiden, offer your healing hand, and rescue me from eternal fire, O only divinely-graced one. The Creator of times is believed to have received from you, O Mother and Ever-Virgin, a beginning under time.

The Lord wills to be incarnate from your chaste blood, and to be united with men, O All-Immaculate one, and He receives those who repent, who were previously subject to sins, being always moved to pity by your intercessions.

You have brought forth to us as a new infant the pre-eternal Son, existing in two volitional operations, both as man and as God, O All-Blameless one.

From all generations, the Creator chose you as the beauty of Jacob, whom He loved, O All-Blameless one, and from you He rose and appeared.

Your womb has become the dwelling-place of the immaterial light that, with flashes of divine knowledge, diminished godlessness, O All-Immaculate Bride of God, O Maiden; hymning Him, we cry out: Blessed are You, the God of our fathers.

My wretched soul, weakened by the many assaults of the wicked one, O Theotokos, restore to health by your strengthening intercessions, O Virgin, that I may glorify you unto all ages.

Spare me, O Lord, spare me when You are about to judge me, and do not condemn me to the fire, do not rebuke me in Your wrath; the Virgin who carried You in her womb entreats You, O Christ, together with the multitudes of angels and the assembly of martyrs. ^B

From the canon for Tuesday at Matins

O flame-bearing tongs, which Isaiah once saw, burn up the material passions of my heart, O Theotokos, and utterly vanish and destroy them.

You nourish like a mother the Nourisher of all, and you carry Him in your arms, O chaste one, Him who always carries and sustains all things in His hand.

Mindful in the Spirit of the prophets, O Theotokos, the glorious choir, taught by the Spirit, described in many ways by sacred symbols this mystery of yours which is beyond understanding, the fulfillment of which we clearly behold. ^C

Daniel saw you as a great mountain in the Spirit, O Theotokos, from which a stone was cut and shattered the graven images of the demons.

As a table, you contain the mystical bread of life, from which, having eaten, we hunger no more, O all-praised one, we who know you to be the Mother and indeed the nourisher of Christ, who is the God of all. ^D

[index: entries preserved]

OF SAINT JOSEPH THE HYMNOGRAPHER

^A The Cherubim glorify, the Seraphim hymn, the Thrones, and the Powers, and the Dominations perpetually extol with praises your incomprehensible childbirth, O Mary, who are to be celebrated with all praise; for you alone bore in your womb the incarnate God; whom supplicate, O most chaste one, that He may save all of us who most devoutly honor you.

That He might deify us, God was incarnate from your most pure blood, and was made mortal, O Virgin Theotokos; whom perpetually entreat on behalf of those who honor you.

With the most radiant beams of that Sun which rose for us from your womb, and which has banished the night of godlessness, O Virgin-Mother Mary, enlighten all who honor you with faith, and deliver them from the dark gloom in the hour of judgment. ^B

From the other canon of the third day, to the holy Forerunner.

You were a kinsman, O blessed Forerunner, of that chaste Virgin from whom God received bodily form; with whom we also venerate you, and dwelling now within your divine temple, we pray that you may make us houses of the Holy Spirit.

The Forerunner exults, being carried in the maternal womb, and worships the Lord carried in the womb, O full of divine grace; whom entreat, I pray, to deliver me from every tribulation.

Look upon me in my sickness, O all-pure one, and loosen my grave and incurable passions, so that I may magnify you, who have magnified the whole human race. ^C

Through the snares and deceits of the seducer I have been done to death, O Lady most pure; make me live, O Theotokos, who brought forth the Life of all, the substantial Life, so that I may piously hymn you, the all-pure one.

(12) Alexander III, Pontiff, perceived with such excellence the perfection of Marian grace that he said in his Letter to the Soldan of Iconium: "Hence He departed without corruption, according to the word of the angel, that she might be proved full, not half-full, of grace, so that God His Son might faithfully fulfill the ancient commandment which He had taught of old, namely, that you shall prevent the Father and mother in honor, so that the virginal flesh of Christ, which had been assumed from the flesh of the Virgin Mother, should not be wholly discordant." Thus he. Whose words, cited by Father Juan Eusebius Nieremberg in his Booklet on the new coinage of our most holy Lord Alexander VII, edited at Valencia in the year 1656, for the glory of the Immaculate Conception, say as follows: "Since he extends the fullness of Marian grace both to the incorruption of the flesh and beyond this life; how much more does he include in it the incorruption of the soul within the limits of life, namely in the very beginning of her life, in her Conception?" Certainly, the most blessed Virgin, whom our Joseph calls absolute, could be said to be entirely void of divine grace if she had been conceived in original sin, which utterly excludes divine grace. The Seraphic Father Saint Francis, illustrious founder of the Order of Friars Minor, favors this view, when in Volume I of his Booklets, in his Salutation to the Virgin Mary, he holds these words: "Hail, holy Lady, in whom is and was all the fullness of grace." For he said "Was" indefinitely, so that we might understand that in the Blessed Virgin, as long as she existed, ^D without any limitation of time, hour, or instant, and thus even in the very moment of her Conception, there was no void, but there was always the fullness of grace. Saint Amadeus, Bishop of Lausanne, also favors this when he writes in his Homily on the Blessed Virgin in this fashion: "The Holy Spirit shall come upon you. He comes upon other saints, He comes into others, but He shall come upon you, because He chose you above all, and over all, that you might surpass all who were before you, or who shall be after you, in the fullness of grace." For he assumes with these words that the Virgin was endowed with original grace, just as the Angels had it, because otherwise she would not have surpassed them, as far as the fullness of grace is concerned, if she had existed void of this in her Conception. See the same Nieremberg in his Exceptions, chapter 27.

(13) ...of the Deipara were brought to life, that is, recalled from death to life, so that they might religiously praise the same Deipara as immune from the stain of original sin. For Saint Anselm reports in the Letter which circulates under his name, to the co-bishops of England, that a certain priest, having been killed by demons in the deep of the Seine, was brought to life by the Deipara, so that in thanksgiving he would thenceforth celebrate the feast of the Immaculate Conception. And approved Authors also write, nay, the very walls of the collegiate Church of Manresa represent, in the year of our Lord 1422, Francis Mulet in the collegiate Church of the city of Manresa in Barcelona...

^A Negligence's slumber oppresses me; the sleep of sin occupies my heart: do you, O most chaste one, with your ever-vigilant intercession, rouse me and save me.

A sterile womb carried you, O Virgin, who in your womb carried the Word made flesh; whom the great Forerunner, the most holy fruit of a sterile womb, recognized with divine leapings, rejoicing, and worshiped.

Bringing forth the Most High God in the flesh, lift me up from the dung-heap of the passions that trouble me: and, as I suffer with most grievous destitution in every way, enrich me, O most chaste one, with divine virtues, so that having attained salvation, I may sing hymns to you.

You, O Prophet, worshiped Him who carries all things by His nod, when He was carried in the womb of the Theotokos; with her, pray for the salvation of my wretched soul, which falls daily into many sins. ^B

From the Canon of the Fourth [Day] for Matins.

The holy choir called you, O most holy Lady, an impassable gate, an elect earth, and a mountain that the hand of the stonecutter did not touch; for you brought forth the Lord of all, who voluntarily underwent crucifixion in the flesh.

The most pure one, when she beheld the Giver of life exalted on the wood, and the same voluntarily dying, and providing life to all, felt her bowels racked with inward grief.

The splendor of the Father, Christ, has arisen from your womb, O maiden ignorant of the marital bed; and by being crucified, He illuminated the whole circle of the earth, and dispelled the darkness of the demons. ^C

You were found incorrupt after childbirth, O chaste one; for God was born from you as man; whom, beholding hanging on the cross, you could not endure the pain of your bowels, and you broke forth in plaintive cries.

We praise you, O most worthy of all praise, in that you brought forth God, who is above all praise, who by His power destroyed the tyrant, the prince of evils, on the wood, for our salvation and glory.

The ripened cluster, which you brought forth without the cultivation of man, O chaste one, as you saw it hanging on the wood, you uttered these voices: O my sweetest Son, distill that must, through which the drunkenness of the passions may be prohibited. ^D

Your Son, O Lady most bright before God, willingly took flesh from your womb; and when He was invisible, He became visible, and underwent the torment of the cross, and was named a curse, while He delivers all from the curse.

You renovated the corrupted nature of the first parent, by bringing forth in a supernatural manner the Creator of universal nature, [original-script column: see facsimile] [in the Regestum, page 563 and following.]

(14) And [if] the stone hand, which the hand of man did not touch, touched the hand of the demon! By no means, indeed. For it was fitting that she who brought forth the Lord of all should be entirely untouched by the hand of man, and much more by the hand of the demon. Hence Blessed Lawrence Justinian wrote in his book *On the Degrees of Perfection*: "No one is excepted from original sin, except her who brought forth the Savior of the world."

^A ...and, remaining a virgin undefiled after the birth, you saw Him whom you had once seen hanging upon the cross, o most holy Virgin Mother, and you broke forth into weeping and groans.

*From the Canon for Friday at Matins.*

The word of the venerable prophet is fulfilled: for a sword has pierced through your own soul, O Lady, when you beheld your Son wounded by a lance upon the wood. The ranks of the incorporeal beings honor you, for you gave birth to the Lord of all clothed in a body, O Maiden, Bride of God; He who by the wood loosed all who were bound, and bound the faithful together with His love. The Most High is incarnate from your chaste blood, O most pure one; and when you beheld Him unjustly lifted up upon the wood, you sighed with tears and magnified His compassion. He who is borne in the heavens upon the shoulders of the Cherubim, as is fitting for God, was without doubt carried in your arms; and being fixed to the cross, He saved all from corruption. In order that He might deify man, God is born of you, O Virgin, and is crucified, and tastes death, slaying him who had formerly slain me. You have become the living palace of the King and a fiery throne, O Virgin, in which He sitting raised all men from the primal fall, and honored them with a seat with the Father. The spotless ewe-lamb, the beauty of both prophets and martyrs, when she saw you as a Lamb suspended upon wood, began to weep bitterly and to say: O all you creatures that exist in the nature of things, praise the Lord and supremely exalt Him throughout all ages. The beauty of the luminaries departed from its accustomed course when it saw you, O Sun of righteousness, voluntarily lifted up upon the cross. But the Virgin, with the virgin disciple, mingled bitter lamentations with her words, crying out: What is this new and strange sight?

*From the Canon for Saturday at Matins.*

The venerable women who had struggled with hard discipline, and had athleticly overcome the enemy, standing around you, O Mother of God, rejoiced. Together with all the prophets and holy women, O Virgin, earnestly entreat God who was born of you to have mercy on us. The prophet Habakkuk saw you, O Mother of God, as a mountain shadowed by virtues, from which God appeared in an inexplicable way, who by His virtue covered the heavens and saved mankind from destruction. O most holy Virgin, glory of martyrs, confessors, and the rest of the just, deliver us from every tyranny of temptations. ^D

^A O Holy Theotokos, sanctify our thoughts and strengthen our understanding, and save us from the arrows of the wicked, keeping us unharmed as we glorify thy mercy, O pure one. Together with the martyrs, O immaculate one, and the holy Fathers, and the prophets, and all the holy women, entreat Him who rests alone in the saints to sanctify us who glorify Him with holy voices unto the ages.

O pure Mother of God, with all the martyrs, prophets, and holy ones, and holy women, and hieromartyrs, entreat the Savior to have mercy upon us. O Mother, most pure Virgin, who in the flesh didst give birth to God, the lover of mercy, ever entreat Him, together with all the saints, that He may keep us safe from dangers.

TONUS III

From the canon for the second day at Matins

O all-holy, immaculate one, help of sinners, restoration of those who have fallen, grant me, who have sinned much, repentance with compunction. O Mary, bearing the name of Lady, free me from the tyranny of many soul-destroying passions by thy intercessions.

Grant me, O pure one, true repentance; still the swells of my passions, O protection of those who are sinning.

Thou who alone on earth didst give birth to the Word through the Word, and remainedst a virgin, deliver me from brutal actions so that I may praise thee with words full of reverence.

We praise the Ark of the Testament, the table that is truly holy, our propitiation, the living temple of God, the all-golden lampstand, the true Mother of the Creator.

O fountain that pourest forth the water of remission, dry up the flowing waters of my transgressions, granting me showers of tears, that I may ever praise thee as Theotokos.

By an excess of profligacy, I have now drawn near to Hades; O Maiden, since thou hast exceeding compassion, as thou didst ineffably give birth to the most compassionate God, have mercy on me and save me.

O luminous palace of the Master, show me to be a house of light; O impenetrable gate, open for me the paths of repentance; O holy land, lead me to the land of the meek; O Lady, show me to be free from all dominion of the passions.

From the canon for the third day at Matins

O rational urn, bearing Christ, the manna of immortality, deliver me, O most holy Virgin, from the bitterness of soul-destroying passions, that I may glorify thee with faith and piety.

O immaculate Mother-Virgin, thou who art Lady of all, grant to us all who are led by repentance to Christ…

^A that we may find him propitious.

Hail, O Maiden conspicuous by the appellation of many names, from whom the Word was born, who delivers us from the irrationality of foolish actions. Hail, O luminous cloud, who dispellest the clouds of our pusillanimity and sloth.

By thy birth-giving, O Maiden, thou hast taken away the curse of the first parent, and hast caused to flow for us streams of blessing, for we bless thee and with faith glorify thee.

O gate of those who through faith attain salvation, O portal through which alone he passed who for our sake was incarnate, open to us the gates of justice, who faithfully praise thee.

O chaste and perpetual Virgin, deliver me from the ^B darkness of ignorance and sin, which everywhere surrounds and constrains me; since thou hast brought forth him who contains and binds the universe.

The Lord, beautiful in form, when he had loved the beauty of Jacob, O most immaculate one, dwelt in thy womb, and adorned the human race with the beauty of heavenly gifts.

The prophet foresaw thee as a luminous cloud, from which the great Sun, Christ our God, appeared to us and illuminated those things that were formerly steeped in darkness. Beseech him, therefore, O most kind one, to dispel the clouds of my passions and to illumine me with divine light.

From the canon for the Fourth Day at Matins.

Thou hast appeared more sublime than the heavenly orders, ^C having brought forth on earth the Word of God, who, O immaculate one, through his sufferings and his precious cross, in his goodness, led back and received us into the heavenly kingdoms.

When thou didst see Christ suspended on the cross, O unwedded one, thou didst lament and say: O Sun of glory, thou art perishing from my eyes, yet thou enlightenest those who dwell in darkness.

The prophet once beheld thee, O immaculate Maiden, as a scroll in which, by the finger of the Father, the Word was inscribed as he became incarnate; and by his lance he rent the handwriting of the first parent, O immaculate one.

Our nature, which had previously flowed away on account of transgression, thou didst reshape, having without loss brought forth Christ, O most holy Lady, shield of our souls. ^D

When thou didst see the death of the Word who was incarnate from thy blood, O most immaculate Lady and Virgin Mother, thou didst cry out with motherly affection, and didst magnify him who was the author of life.

Thou didst stand beholding Christ fixed to the cross, whom thou hadst brought forth, O immaculate one, and thou didst cry out: Do not leave me without child, whom thou didst preserve a Virgin even after birth-giving.

When I am to be judged before the tribunal of Christ, as one who is guilty, O pure one, show thyself to me, that thou mayest deliver me from every torment by thy fervent protection.

In time thou didst bring forth him who is more ancient than all time, who loosens the bonds of time with his own bonds, O immaculate one, the first-formed Adam

^A from the bonds of his sweet love.

Bearing human form, thou hast brought forth the Radiance of the Father, O Virgin, whom the sun could not endure to behold when he was lifted up upon the Cross, and was darkened, and was diminished by the gloom of idolatry; therefore, together with him, we magnify thee.

From the Canon of Thursday at Matins

The divine ark, which contained the Giver of the Law, who takes away all our iniquities through the bowels of his divine mercy, an ineffable sea, Mary, immaculate in all things, let us all with one voice magnify.

Reason cannot conceive the production beyond reason ^B of thy wonderful Conception, O Mother of God, Virgin Mother, therefore, I beseech thee, grant grace to my mind, that I may ever glorify thee.

Thou didst bring forth the Word, having been made flesh through an excess of compassion, unspeakably; entreat him, O immaculate one, to deliver all from carnal defilements and from all the hardships of life.

As the only joy of the angels, fill me, O beloved of God, with thy joy, for my mind is saddened and sunken in negligence.

The Word, having dwelt in thy womb, O Mother chaste, cast out ^C the corruption which had long dwelt in mankind because of the transgression, as only God, through the bowels of his mercy.

Illumine me, whose soul is darkened by negligence, O chaste one, rekindling the lamp of my heart, that with goodly zeal I may glorify thee.

Power and praise is he who was born of thee, O all-blameless one, whom do thou earnestly entreat, O Virgin, that he may strengthen me who am weakened by the passions, to fulfill his saving ordinances.

Be my saving illumination, thou who brought forth the Light, chasing away the many and grievous clouds of my soul, that I may be born a son of the day through thy prayers, ^D doing holy works, and that I may always bless thee with hymns.

From the Canon of Friday at Matins

The most beautiful and Virgin Lady, when she beheld [the One] whom she brought forth

^A voluntarily exalted upon the tree, cried out, lamenting with sorrow: "O most merciful Lord God of all, being Lord of glory, how dost thou suffer these things, O Master?"

Thou wast preserved a virgin even after childbirth, O chaste one, who didst bring forth the incarnate God, who was fastened to the cross by his own will. As tongs, thou didst receive the divine coal, O Virgin Mother, which did not consume thee in the least, but rather bedewed thy incorrupt and divine womb; beholding Him exalted upon the tree in the flesh by his own will, thou didst glorify him with hymns.

When thou didst behold, O chaste Virgin, the One who of old formed Eve from the rib of the side, fastened to the wood of the cross and pierced in the side by a lance, ^B thou wast moved with maternal sorrow and cried out: "How dost thou die, my Son, who art the immortal life?"

The mind of men is not able to grasp the miracle of thy childbirth, O Maiden most worthy of all praise: for thou broughtest forth beyond all capacity of the mind. Thou alone, O chaste one, didst have an ineffable conception and an unutterable childbirth, having clothed with a body the Lord who was crucified in the flesh, whom praising we cry out: "Blessed art thou, O God of our fathers," etc.

Thee, a golden urn and a candelabrum, a table and a rod, a divine mountain and a cloud, the palace of the King and a throne of fire, O Theotokos, do all the faithful name, thou who wast kept a virgin after childbirth.

The rays of the sun, beholding thy crucifixion, O my Son, were darkened; ^C and how did the obstinate people of the Hebrews not darken, delivering thee to death, the Author of life? With such words the Deipara used to speak; whom we magnify without ceasing.

From the Canon of Saturday at Matins.

Thee, O most chaste one, who brought forth God in the flesh, we honor with pious mind without ceasing, together with the venerable women who, having been enlightened by exercise in the struggle, cast down the enemy.

We who have been saved, O most pure one, by thy venerable childbirth, cry out faithfully to thee with the voice of Gabriel, "Hail" (18); and we beseech thee, that by thy intercessions ^D thou mayest obtain for us all the forgiveness of sins.

^A Let us worthily praise the Mother of God, the glory of the martyrs, the divine ornament of the hierarchs and of the holy confessors, the proclamation of the prophets, and the pride of women. From thee, O pure one, God has been incarnate, and has now revealed thee to be higher than the angels, and excelling all created things; wherefore we hymn thee. ^B Thou art the glory of the martyrs, the prophets, and of all the holy righteous from all ages, O pure one; whence we honor thee clearly with sacred voices together with them unto the ages. Thou art truly the glory of the martyrs and confessors, of the prophets, of women, and of all the hierarchs who have lived in holiness, O most pure one, with whom we pay thee honor. ^C Let the most lauded Virgin, the resounding proclamation of the prophets, the ornament of the hierarchs and the athletes and the holy ones, and the joy of holy women, be hymned with obligation unto the ages. "Terrible is this place," cried Jacob with a loud voice when he saw thy type in the ladder, O Mother of God, truthfully; the glory of the martyrs, the pride of the holy ones, the splendor of the angels, the salvation of all the prophets and the faithful.

TONUS IV

^C O most radiant lamp of the Sun of glory, kindle the flame of my soul, which is always extinguished by sloth and torpor, and cherish it with the oil of divine works, O most holy one, that I may glorify thee with faith and affection. O Maria Lady, who hast given birth to the Lord of all; deliver and illuminate my mind, which is oppressed under the dominion of perverse affections and blackened by malice. ^D As the abyss of wisdom, Jesus came down upon thee, having found thee alone to be pure, O God-bearing Virgin, and He dried up the swirling torrents of sin with the flames of divine grace. The prophetic voices have set forth thy wonders, O inviolate one, calling thee a gate and a shining lamp, O chaste one: from which the truly admirable radiance illuminates the whole world. Illuminate my heart, darkened by the shadowy assaults of sin, O Bride of God, with thy light; for thou hast given birth to the Sun himself. Thou alone remainest after childbirth, O Lady, gleaming with virginal beauty, alone having escaped the lot of mothers; for thou alone didst give birth to God, the Redeemer of our souls.

^A (19) [Note: Friar Johannes Bromyard, in his *Summa praedicantium*, part II, chapter 3, while stating other things, says: "The Son of God, wishing in some place and from some woman to assume our nature and to dwell with us, found from the beginning of the world none worthy for a lodging, because all were infected by original or actual sin, or both. And at length, however, at the end of the world finding this most clean Virgin, in whom there was no sin, neither original nor actual, as if rejoicing at the desired good fortune found, he was able to say: 'This is my rest,' etc."]

OF SAINT JOSEPH THE HYMNOGRAPHER

All creatures bless thy Son, who has crowned us with blessings and taken away the curse; O thou who alone art heaped with every blessing, glorious Virgin, who hast filled our race with grace.

By the rays of the light that is in thee, O Bride of God, illuminate my soul, raise me up as I lie in the pit of destruction, routing the enemies who constantly afflict my heart and urge me on toward the passions.

From the double canon of the third day at Matins.

Let us honor with hymns the Virgin Mary, the immaculate Tabernacle, the Ark, the Table, and the Mountain from which the stone—Christ, the Lord of all—was hewn without human hands.

O bright cloud, dissolve the many and grievous clouds of my soul through thy illuminative intercessions, so that I may see the rays of Him who rose from thee, and may receive an unsetting light through the light.

Thou hast taken away the sadness of our first parents, having brought forth for us the joy, the Giver of life and Redeemer, O all-holy Theotokos, whom thou must entreat with intense affection for the salvation of our souls.

Through thee the world has found mercy, which had been rendered useless by transgression, O Mother-Virgin; therefore, with songs of praise it rightly calls thee blessed.

I call upon thee for salvation at every time and in every place; do not despise me, O all-blameless one, who hast brought forth God, the Redeemer and my Savior together.

A propitiation and redemption for us has appeared, thy Son, O Virgin, whom do thou entreat to save those who with contrition of soul call thee blessed. ^A

^B

^C

^D

(20) Being thus also heaped with this blessing, because she was the dawn of the divine Sun, unobscured by any original darkness, an Ark always crowned, and in no moment of time subject to the demon through sin; a most splendid whiteness, never found in any, even the slightest, obscurity of sin, and the friend of God, all beautiful, from whom every stain, not only actual but also of original sin, always fled. Furthermore, Christ (as Bartholomaeus Pisanus says in his work *De laudibus B. Virginis*, lib. 1, fruct. 7) gave greater gifts and fewer necessary ones to the Virgin. It is clear that since He made her His own Mother, He therefore gave the lesser gifts, namely, preservation from original sin. Likewise, He preserved the Virgin from the punishment of Eve, therefore also from the guilt, etc.

(21) For no other reason than because it was always foreign to the stain of sin. For this nature, even if it had been tainted for a moment, could be called neither truly nor absolutely immaculate. Hence, Bernardinus de Busto in *Marial*, serm. 2 de Concept., part 3, says: "God, whose works are perfect (Deut. 32), formed the most holy tabernacle, the Blessed Virgin, filled with all purity and innocence, in whose most holy womb He was made man for nine months." Master Paul of Lucca also, in a certain most excellent sermon in which he proves the Immaculate Conception of the B. Virgin by ten means, says among other things: "The B. Virgin was not resolved into dust. Therefore, neither was she conceived through original guilt." For it is certain that the corruption of sin derogates more from the Tabernacle of Christ than does resolution into dust. Thus he, in Busto, serm. 5 de Concept., part 2.

(22) Because she was never at any time subject to the obscurity of any sin. Hence St. Jerome, treating that verse of Psalm 77, "He led them out in the cloud by day," said: "Behold, God comes into Egypt in a light cloud; the 'light cloud' [is] either properly the body of the Savior, because it was light and not weighed down by any sin, or certainly we must understand Mary, not weighed down by any human seed." Behold, the Lord comes into the Egypt of this world through the light cloud [that is] the Virgin, and led them out in the cloud by day. "Well," he said, "in the cloud by day." For that cloud was not in darkness, but always in light. Thus Jerome. Which indeed (says Catharinus in his *Tractatus de Concept. ad Synod. Trident.*, part 1), unless they are sophistically twisted, confirm the perpetual grace and innocence of our Lady. For they call the Virgin a cloud not weighed down by human seed. What, I ask, is this if not to say more openly that she was not weighed down by any burden of sin, which descends from human seed? And what is this, that she was never in darkness but always in light, if not that she was never enveloped in sin, by which darkness is signified? What are those who are ever so ingenious and prone to sophistical inventions going to say to this? Thus Catharinus.

MARIALE

^A Make to arise for me, O Lady Virgin, a ray of your mercy, for me who lie in the darkness of my sins; and lead me to the light of repentance, O inviolate one, that I may praise you with faith.

The God of Jacob loved your beauty, O Virgin Maid, adorning through you all those who had previously been darkened by transgression.

Most holy Virgin, the protection of all the faithful, stand by; rescue me from the threats and darkness of the fearful judgment in the hour of trial, that I may always praise you with faith.

The images of the Law clearly set forth your venerable childbirth, O Spouse of God; and we, now beholding their fulfillment, O Lady, rightfully glorify you.

O Mother in the flesh of the Savior and God, and Redeemer, and Lord, O most pure Lady, continually entreat Him for us, O immaculate one, that having received remission for our many terrible sins, we may celebrate with hymns His mercies which no mind can comprehend.

^B Keep your servants, O Virgin, from evil capture, and from spoliation, and from the slavery of the most cruel enemy, those who always glorify you with heart and tongue.

Your womb, O most immaculate one, was shown to the world as a heap of the venerable threshing floor, bearing the Bread of Life that nourishes all things; wherefore we, the faithful, with one voice hymn you as the cause of all good things.

As the fountain of our reformation, reform and restore me, who am utterly crushed by the strikes of the serpent, that with faith and longing I may call you blessed, O Theotokos, Virgin worthy of all hymns.

O Maid who loves what is good, having given birth to the good God, make me good—I cry out to you—my soul wretchedly defiled ^C and miserable with passions and the wicked traps of the deceiver, that I may praise you with faith, the hope of all.

O lover of good things who gave birth to the good God, O good Mother of God, beseech Him to rescue me from every evil, and...

(25) The most pious and learned man, Leonard of Nogarolis, in his dedicatory epistle of his Office of the Immaculate Conception to Pope Sixtus IV, writes, among other things: "No one who bursts forth into praises of Mary would say that she, who is the Mother of God, was at the same time once a daughter of the devil. You truly render the one you praise deformed. Will you call her the Mother of grace, who was once an enemy to the Giver of grace? It is the task of an ungrateful person, not one who praises. Will you affirm a way to life in one who herself once did not know the way? You surely confuse yourself. Is she the hope of sinners, and the medium for the removal of all sins, who had tasted sin? You show yourself to be a stranger to the truth. You exalt and you de- ^D press, you magnify and you vilify, you heal and you strike; you ensnare yourself in the censure of your own words, calling blessed the one whom you do not cease to curse. Do you wish, therefore, to praise the Blessed Virgin as she enters the world? Do you wish to establish a feast day? Attribute to her those praises which do not serve to bring disgrace." Certainly, it is doubtful to no one that to be conceived without original sin is a great praise; therefore, it is not to be denied to the Virgin, to whom the Church does not seem to have denied it when it calls her holy in her conception. It is one thing to be worthy of praise, and another to be most worthy. One who is worthy of praise is sufficiently extolled by some praises offered to her; but one who is most worthy of praise deserves to be praised in all things that are not repugnant to her. Since Mary, therefore, is most worthy of praise, she is to be extolled in all things and above all, and consequently also in her conception. Moreover, the Emperor Emmanuel Palaiologos used to say that this is something that necessarily happens to all who wish to have any discourse about Mary; for it will be one of two things: either to say nothing at all about the Virgin, or, if you speak, to praise her. For it is impossible in any way for you to speak of her and for what you say not to be praise; since both she herself, and whatever pertains to her, possesses most celebrated glory. Thus he.

^A ...malice, and that my heart may be wounded by His love, with hatred for the voluptuous passions of the flesh, so that I may be able to celebrate You, the most praiseworthy one, with hymns.

From the canon for Wednesday at Matins

From the canon for Thursday at Matins

^A with your sleepless intercession; grant me wakefulness, O Maiden, driving far away the drowsiness of sloth.

Make me worthy of your compassion, you who gave birth to the Word endowed with supreme compassion, O blessed, most chaste Virgin; and at the hour of judgment, stand by me, that you may rescue me from the sentence of condemnation there, O pure one.

We bring to you the voice of the divine Gabriel with joy, and we cry aloud: Hail, Paradise, who always have the tree of life in your midst; ^B O most glorious palace of the Word, Hail, Virgin worthy of all praise.

From the Canon for Friday at Matins

A sword, as Simeon said, pierced your heart when you saw Christ crucified alone, O Lady, being pierced by the lance; whence, lamenting, you endured sorrows.

From you the restoration of Eve was truly seen, O Virgin Lady most dear to God: for God was born in the flesh, and on the cross was exalted, and cast down the demons, O Lady full of grace.

The handwriting of Adam is torn up, while you are pierced by the lance, O Master, the Theotokos cried out, standing by the cross, Lord, and wailing in pain.

When you saw Christ, whom you bore in the flesh, pinned to the wood, O you who are full of divine grace, you were filled with lamentations, and you truly marveled at his long-suffering; ^C whence you magnified his condescension.

Be a harbor for me, O all-blameless one, for I am sailing upon a sea of troubles; you who saved the whole of human nature, which had suffered shipwreck, by your giving birth, O God-bearing Maiden, now save me.

O spotless Bride, palace of the Creator, untilled earth, you have been shown to be a fiery-formed throne, O all-blameless one; whence we cry aloud to you: Hail, Lady, who have deified mortals by your divine conception.

When the all-blameless Mother saw him sleeping upon the wood, who provides divine and saving wakefulness to all: wailing with pain, she cried out: What is this most strange miracle? He who gives life to all, dies willingly?

Illumine, O chaste one, those who with affection praise and magnify you; dissolve the darkness of our passions, O Maiden; calm the tempest; put away the scandals of the wicked; ^D subjugate the sons of Hagar to the most pious emperor by your intercessions.

From the Canon for Saturday at Matins

The Son of God, desiring to free us from the ancient condemnation, was pleased, O pure one, to become your Son.

^A Wherefore, being adopted as sons through him, we bless the heavenly Father, singing hymns to you. Let us offer praise to God, who of his own will was born of the Virgin, and joined the choirs of women to the choirs of angels. He who kept you a Virgin even after birth has glorified all the virgins who surround you; with them, plead without ceasing that our souls may be preserved from all distress and temptation. The Lord, having dwelt in you, O all-immaculate one, made men the dwellings of his divine glory, O Virgin. With mouth and tongue and heart, I confess you, O Maiden, to be the pure Mother of our God; but by your mediation, deliver me from the sentence of eternal condemnation. ^B Seeing of old the flame not burning the bush, the lawgiver learned that this was a figure of your child-bearing, O Mother of God, alone ever-blessed. Make me worthy of your compassion, you who gave birth to the most compassionate Word, O all-pure Mother of God, and save me as I cry: All you works, bless, sing hymns to the Lord. You have appeared as higher than the heavens, O all-blameless one, for you have carried the One who contains all things; make my mind also superior to the passions of the flesh, granting me strength whereby I may be able to perform the will of the Master. ^C PLAGAL TONE 1. From the Canon for Tuesday at Matins. O gate of divine glory, open to me the gates of repentance, and rescue my humble soul, I pray, from the gates of hell. O Virgin Mother, who gave a body to God, receive the voices of those who cry to you at all times, and deliver us from various adversities. The Lord is incarnate from your pure blood, O you who must be celebrated with all hymns, granting through your most kindly intercession a place of repentance to those who honor you, as the most compassionate and only lover of mankind. O Virgin, blessed among women, bestow your mercies upon your people, for you have been shown to be the Mother of the merciful. ^D

^A O Virgin, the defense of the faithful, beseech the Lord to deliver your servants from all sin.

Blessed are you, O God, who entered the womb of the Virgin and brought salvation to men; you are to be praised above all, and surpassingly glorious.

From you, O God, did dawn, and the knowledge of God illumined those who were in darkness, O Virgin praised by all.

You bear, as a fiery throne, with a nod the One who bears all things, and you nurse with milk, O Virgin, Him who provides nourishment to all.

From the double canon of the third day at Matins

Release me, O chaste Virgin, from evil habit; establish me upon the rock of the divine commandments, O Lady, for I am being whirled about and turned around by the snares of the ancient supplanter; and make me worthy to please Christ by singing well and chanting a song of victory. ^B

You gave birth ineffably, without travail, to Him whom the Father begot before the ages without change; entreat Him, O Lady most praised, that those who run to you may be preserved from every injury.

Open to me now the doors of repentance, O Gate of light, O Virgin, and close the entrances of the passions to my humble soul.

Holy Virgin-Mother, alone praised by all, deliver us from the stain of offenses, enlighten our understanding, sanctify our hearts, and deliver us all from eternal condemnation, we pray. ^C

The all-pure Lady, the defense of those who sin, the divine restoration of those who fall—as she gave birth to God, she is glorified.

Have mercy on me, alone praised by all, for you gave birth in an ineffable manner to the merciful God because of the extreme greatness of His goodness, and deliver me from eternal punishment.

O Gate of glory, unapproachable by any, O undefiled one, open to me the doors of repentance, providing for me the divine entrances and the rest that is there. ^D

In an ineffable Word, O Virgin-Mother, you gave birth to God, who gives repentance to us all who have committed many sins, through your good intercession, O refuge and harbor of the faithful.

O tabernacle most dear to God, venerable ark of sanctification, lampstand of divine light, table of the bread of life, living palace of the Word, make me a temple of the Holy Spirit.

I am tossed by the storm of sin, O undefiled and chaste one; hasten to rescue me, leading me to the harbors of repentance, O all-blameless one.

You have been shown to be a saving harbor to all, O chaste one, assuaging the surge of the passions, and leading all to the serenity of repentance, O venerable one—even those who are lowly upon the earth.

^A You have brought forth a new child, O most pure one, Christ, who refashions us who had grown old through the ancient transgression into a new creation. Glory of angels, salvation of men, be in the place of a surety for me, O Mother of God, that I may turn and repent, and receive forgiveness for sins committed in knowledge and ignorance. You have raised us from the abyss of the fall by your exalted birth, O you who are full of divine grace; wherefore, O Maiden, we praise you with voices of thanksgiving in faith, unto all ages. A light-bearing cloud that went before the new people to the land of promise, you have truly been shown, O you who are full of divine grace, and a gate leading to life; therefore, O Theotokos, we magnify you. You were truly shown to be the light-bearing carriage of that Sun who shone from your womb, O immaculate and chaste one, and who dissolved the grievous darkness of deceit; wherefore in faith we rightly magnify you.

From the canon for the fourth day at Matins

When you beheld the Lord, born from your womb, being unjustly exalted upon the wood of the cross, O Virgin, you shed tears, and you truly praised his infinite condescension. Angelic choirs praise you, O Maiden worthy of all praise, for you surpass them incomparably in dignity; for you gave birth in the flesh to God, who by the wood effaced the curse that came by the wood, and caused the fountain of blessing to flow. ^C A sword, O blessed Mother of God, pierced your soul when you saw your Son being crucified and commending his soul into the hands of the Father. We call you the most immaculate Mother of God, through whom the curse was withered away and extinguished, and redemption and blessing were given. Your offspring is wonderful, O Mother of God, who performs great wonders and is glorified in the saints; you are the only completely wonderful Lady. Your conception is strange, O most immaculate one; for you gave birth to God, who extinguished the flame of malice by the wood and illumined the world. You stood by the cross, contemplating, O Maiden, O Lady, Christ whom you had borne, as he was fixed upon it; wherefore you cried out: Leave me not destitute of offspring, O eternal Son and Word of the eternal Father. ^D You brought forth the planter of religion and piety, the Creator himself, who planted true knowledge upon the earth and dissolved the curse that had sprouted from the plant, and while we magnify him, we also call you, O Virgin, blessed.

(27) And indeed it was altogether fitting that Christ, the maker of his Mother, should make her most immaculate, and adorn her with such purity that she would be apt and worthy for him to assume flesh from her, so that he might not be despised by unbelievers and heretics. And Augustine proves this in book five against the heresies, saying in the person of Christ: "This woman whom you despise, Manichaean, is my Mother, fashioned by my hand. Therefore, I made the Mother from whom I was to be born: I prepared the way for my journey," etc. In these words Augustine shows that after Christ, as God and a wise architect, fashioned his Mother at his will, he fashioned her in such a way, without any defect, so that she would not be despised by anyone, and with such great beauty and perfection that she was apt and worthy that he should assume flesh from her and be venerated by all, as Jacobus Christopolitanus observes in the canticle of the Blessed Virgin, the Magnificat.

From the Canon for Thursday, at Matins.

From the Canon for Friday, at Matins.

(28) Jo. Vitalis, the Geometer, hymn to the B. Virgin, when he thus salutes the B. Virgin: Hail, free from the primeval stain of the Father. A hymn is also found in a certain ancient Missal at Bolingkem in *Parnassus Marianus*, where it is read thus: Hail, Queen of heaven. Worthy of all praise; Who wast conceived most pure, Without the stain of vices. Hail, singular Virgin, Truly a sacred pearl. Hail, for thou art the star of the sea, And conceived without stain. But St. Gregory the Pope also, as Jo. Vitalis relates in the *Defensarium* of the B. Virgin, lib. 4, cap. 2, [speaks of] the Mother of God as...

^A after childbirth a Virgin, just as you were before childbirth, and so you remained. For it was God who was being born, that he might make men gods.

Gabriel, the matchmaker and groomsman of the divine nuptials, having been sent to you, O Virgin, shouted out saying: Hail, most luminous palace of Christ, King of all, in whom, having dwelt, he shall deify all men.

A light has risen for us from you, O pure one, Jesus, who, being crucified, bathed his creatures in joyful light and banished the darkness of the underworld.

From the Canon of the Sabbath, at Matins.

To you, worthy of all praises, we cry out: Rejoice, you who have given birth to Joy itself. Illuminate our mind and soul, and lead all to the paths of knowledge; and beseech your Son and God, O spotless Lady, that he may grant to us all the forgiveness of sins.

As the company of women saw you, Blessed among women, it strove to offer itself to your Son, O Virgin Mother.

He who was eternal has now been made subject to time from you, O Virgin; entreat him now, O Virgin, that he may blot out all the sins of my soul committed over a long time.

We praise you, O Virgin, through whom God appeared on earth, having become man. Hail, most fertile earth, which brought forth the mystical ear of corn that nourishes every breath.

You, O Lord, who at the beginning formed Eve; having entered the Virgin’s womb, you work my reformation, having put on the form of a servant, though you are Lord of all. ^B

We who believe in you as the Mother of God in truth, may we be delivered by your intercession from eternal fire and darkness, and from the invisible enemies who attack us.

Let us celebrate with praises the Virgin full of grace, as a gate leading to the divine entrance; as the ladder of God, by which one happily ascends; as the certain and secure guide of those who are saved.

Incited by the insanity of my mind, I have committed many sins; it remains now that a fitting punishment should follow me; from which deliver me, O Virgin, while I flee with a firm and stable heart to your divine protection, which is the only safeguard of the faithful.

Tonus Plagius II.

From the Canon of Monday, at Matins.

Together with the martyrs and all the angels, intercede, O chaste one, with the Lord of all for the salvation of those who glorify you with faith.

You have been shown to us as a new paradise of life, O pure one, having the Virgin free from every stain whatsoever; recognizing her, he addressed her, saying: Hail, joy, holy parent, Wholly free from stain. ^{C D}

^A having the tree in the midst, from which Adam, eating, is delivered from evil death.

Since I have spent my life in laziness and evil idleness, O pure one, I flee to your protection; have pity on me, and save me.

Let us praise the heavenly gate, through which all sinners enter into the ways of forgiveness.

Holy Mother of God, sanctify with your compassion my heart defiled by impure deeds.

You brought forth, O Maiden, the Master who put on the form of a servant; pray to him to deliver me from the slavery of the passions, O pure one.

Being more honorable than the angels, you have brought forth the holy God, having been sanctified in a supereminent degree, O Theotokos and Virgin; therefore, guide my soul.

Illumine me who am darkened by sin, O you who have brought forth the light of dispassion, that I may praise you, O pure and Ever-Virgin.

^B *From the Canon of Tuesday, at Matins.*

You appeared as the gate of life, having destroyed the gates of death by your birth-giving, O pure one; you appeared as a chosen land, through which the mass of mankind was raised up from earth to heaven.

The wicked enemy hunts me constantly with deceit; snatch me from his snares, O all-blameless one, and guide me to do the will of the Master, O Theotokos.

You conceived, O inviolate one, Him who holds and contains the whole world; therefore, I beseech you, deliver me from all crushing punishment.

You were shown to be the throne of God, O Theotokos, upon which he sat in the flesh and raised up humanity from its ancient fall, who therefore praise you with grateful voices.

The seven-lamped candlestick bearing the fire of the knowledge of God, the prophet long ago foresaw in you, O Maiden, shining for those who are in danger in the darkness of ignorance, O all-blameless one; therefore I cry to you, illumine me, I pray.

Do not judge me, O Lord, according to my works, I beseech you, but be merciful to me; she who bore you intercedes with you on my behalf, together with the Baptist.

O unpassable gate, open the gates of true repentance to me, I pray, and show me the path of salvation, O pure one, the guide of all.

Adorned with divine splendors, you brought forth Him who is beautiful in form, O Virgin. Pray to him, therefore, always, that we may be saved.

^C Hostis malignus assidue me dolis ac fraudibus suis venatur; tu, o purissima, ab insidiis illius eripe me; et prospere dirige me, o Deipara, ut Domini voluntatem exsequi valeam.

Concepisti, o inviolata, illum qui universum mundum capit et continet: propterea te deprecor, ut ab omni supplicio inferni carceris liberes me.

Thronus Dei facta es, o Deipara, in quo ille sedens incarnatus, ab antiquo casu erexit homines, qui idcirco te gratis vocibus collaudant.

Prævidit te olim propheta, o Puella ab omni nævo libera (29), candelabrum septem luminibus ornatum, habens ignem divinæ scientiæ, qui lucem præbet iis, qui in ignorantiæ tenebris periclitantur: ideo ad te voces extollo, precorque, illumina me.

O Domine, precor te, ne me judices secundum opera mea, sed propitius esto mihi; de quo precatur te cum Baptista, Genitrix tua.

O porta, per quam nulli hominum conceditur via, aperi mihi, precor, veræ pœnitentiæ portas, et ostende mihi semitam salutis, o Virgo omnium dux et directio.

Divinorum splendorum circunidata varietatibus, speciosum forma peperisti, o Virgo. Eumdem igitur semper deprecare ut salvemur.

(29) Ab omni, scilicet, nævo tam actualis quam originalis culpæ, a quo per divinam gratiam præservata fuit. Hinc Ivo Carnotensis in Serm. de Nativit. Domini dixit, Dei Filium in Matre sua omnem nævum originalis culpæ delevisse, præservando, scilicet, non auferendo, ut optime explicat Joannes A. S. M. doctor theologus Gallus in suo opere de conceptione edito Tolosæ anno 1649, sicut actuale delevit, hoc est, præservavit.

^A intercede with constant prayers, that he may deliver from destruction and corruption us, who glorify you with faith and affection.

You became the temple of God, O most immaculate one, in which, when He had dwelt as a priest, He deified human substance and made the faithful His temples in a wondrous way.

We offer to you now a hymn of thanksgiving, O pure Virgin, for through you we who were delivered from the ancient curse have attained the fruit of every blessing.

You brought forth without seed Him whom the Father begat impassibly; and after birth you remained a virgin, just as you were before birth; therefore, grant me beatitude and perpetual glory, O Inviolate one, seeing that you are the Mother of God. ^B

Him, before whom the celestial hosts stand with trembling, you brought forth, O chaste one, united to men through His goodness: entreat Him with intense affection to have mercy on your servants.

You brought forth for us a new infant, the Ancient of days, who demonstrated new paths on earth and renewed our nature worn out by age, O blessed Virgin.

Guard my life in humility, O maiden most dear to God, you who by your birth-giving crushed the arrogance and pride of the demons; and raise me up from the dung-heap of the passions, and satisfy me, hungering for your grace, as I sing: Bless the Lord, all you works, and highly exalt Him unto all ages. ^C

With the voice of the angel we greet you, O most blessed Virgin: Hail, you who contained within yourself God the incomprehensible! Hail, resolution of the curse and introduction of blessing! Hail, O unique one, you who opened the gates of paradise.

Having appeared holier than the Cherubim themselves, O Virgin, in that you brought forth God who is above all holiness, sanctify us all who, with holy voices, sanctify you in faith by night and by day.

*From the Canon of Wednesday, at Matins.*

That you might acquire impassibility for all the sons of Adam, O Lord, you endure suffering upon the cross: the earth trembles and is shaken. But you, O Lady, moved by maternal bowels, burst forth into plaintive and ^D tearful cries.

"O Son, when I brought you forth, I knew you to be fair in beauty above all the sons of men; and how is it, O Christ, that now fixed to the cross you lack beauty?" Thus the Virgin spoke with tears.

You were wounded by the sword of the passion, O Lady, when you beheld the same one crucified, and his most pure side pierced with a lance for our sake.

"When I had conceived in my womb Christ, who alone cannot be contained by the universe, and afterwards brought him forth without pangs; now I experience the pains of childbirth, as I see him lifted up on the cross." Thus the Mother of God said, weeping.

How has the brightness of the Father been lifted up on the cross, he who illuminates all things, and puts to flight the prince of darkness? ^A The all-holy Lady spoke, lamenting as a mother.

"You who are immutable in divinity, you have changed, O Son, hanging on the cross, and you have changed every creature," the Virgin said, and seeing these things, she broke into lamentations, considering with wonder your terrible dispensation.

Jacob foresaw you, O Virgin, as a ladder leading us to heavenly heights, as we had slipped into the abyss of evils; whence we sing hymns to you, O pure one, forever.

You underwent a terrible childbirth, O Lady, in bringing forth Him who, when the creation saw Him willingly crucified on the tree, O long-suffering One, shuddered to behold; ^B yet the blameless one wept, crying out as a mother, whom we magnify.

From the Canon for Thursday at Matins

The Son, co-eternal with the Father, conceived in the end of ages, dwelt in your womb, O Theotokos, for the regeneration of us the faithful, whence we sing hymns to you.

Entreat, O pure one, that the Redeemer be given to us for the absolution of our sins, dispersing the darkness of our souls, O immaculate one, always by your intercessions.

O unmarried Lady, blessed Bearer of God, protect those who sing hymns to you from all harm, for you are the only help of mankind.

He who granted us being, dwelt in your womb, O Theotokos; entreat him for our salvation.

O Virgin, alone pure, full of grace, be my help as I am always tossed by the disturbances of life.

O Lady of all people, most holy Theotokos, ^C completely free me from the slavery of my passions by your intercessions.

We praise you, O Virgin Bearer of God, through whom the curse has been blotted out, and a blessing has come to all who recognize you as the only Mother of our God, who knew no man. ^D

You who gave birth to the Light, enlighten the blinded pupils of my heart, O most praised one, that I who am saved through you may sing your praises, you who are worthy of all praise.

From the Canon of Friday, at Matins.

^A When the unwed maiden, who is the ornament and glory of the faithful, saw you, the beautiful in form, having neither form nor beauty in your passion, she lamented with maternal affection and glorified you with longing.

When you saw him who was born of you wounded by the lance, your heart was wounded, O most holy and all-pure Virgin; and being struck with amazement, you said: "What did the people, violators of the divine law, render unto you, O my Son?" ^B "I gave birth to you without the passion of pain; and how do I see you now consorting with passions? How do you bear this, O eternal Son?" cried the Virgin; "I glorify your long-suffering."

You have sprouted, O Virgin, from the root of Jesse, and like a flower you have brought forth the Creator of the world, who caused the shoots of that same world to wither by the divine plant of the cross, which he accepted in the flesh.

When the ewe lamb saw the Shepherd and Master lifted up on the wood, erupting into lamentations as a mother, she cried out: "What is this new mystery, O Son? How, being immortal in essence, have you accepted death, wishing to redeem mortals from corruption?"

"You are crucified voluntarily, O eternal Son," the Theotokos exclaimed; "and as I look upon this, my soul is now plunged into a baptism of pain and grief. For you die, providing life to those who sing: Blessed are you, O God, etc."

"O most high and eternal Son, you endure spittle, reproaches, and the cross, struck in mockery with a reed," the Theotokos cried out; "I glorify your great patience, whom children bless, priests praise, and peoples exalt throughout all ages."

^C You carry, O inviolate Lady, him who carries all things, and you hold in your hands as an infant him who delivered us from the hand of the warring enemy; and you look upon him who delivered us from the deepest abyss of wickedness being lifted up upon the wood of the Cross.

From the Canon of Saturday, at Matins.

O holier and purer than the Cherubim and Seraphim ^D

^A You have been revealed as having brought forth the Maker of the creation, whom ^A unceasingly entreat to pity your servants, those who glorify you.

Women, burning with love and desire for Christ, stood around you, o immaculate Lady, who ineffably bore Him, and danced with joyous intent.

The Lord, O Immaculate One, having ineffably put on flesh from you, received the catalog of women who strove with manly courage.

Appear as our deliverer from every harm of the enemy, O Lady, entreating Christ, who alone has bowels of mercy.

You who in the flesh brought forth Christ, mortify the passions of my flesh, and quicken my soul, O Virgin, by your intercession.

He who showed you to be a pure virgin even after childbirth has caused the choirs of holy women to follow you in dance.

The choir of women loved you entirely as being near to God, O Virgin, and following after you were presented to the Lord of all, calling you blessed with one accord, O Immaculate One.

O you who brought forth the Light, illumine, O Virgin, the darkness of my soul, dispelling the very heavy darkness of sin.

TONUS GRAVIS

O Virgin—all pure, the protection of the faithful, the conversion of the sinful to God—save me by your intercession.

Only you having brought forth the heavenly King, O Virgin, cast down the sin that reigns within me, and having pity, save me.

O chaste Virgin, full of divine grace, fill my mind with grace and perfectly deliver it from the darkness of ignorance.

Through you, O most holy one, the Lord, having done great things for you, was incarnate from you beyond reason. Entreat Him, therefore, earnestly for all.

We praise you, O Maiden worthy of all praise, who brought forth the Word worthy of all praise, whom all the powers of heaven praise with voices that never fall silent. ^D

The bush prefigured you, O chaste one, in that it did not burn; for you have brought forth the Fire that cannot be endured, O Virgin, therefore I cry to you: Burn up my material passions.

The human mass was loosed from the curse by your childbirth, O Virgin; for you gave birth to the All-Blessed One who adorns all things with blessings.

With the illuminating splendors of the Word who has risen from you like a sun, O chaste Virgin, enlighten me as I am covered in the darkness of sins and passions.

From the Canon of Tuesday, for Matins.

^A Heal my soul, corrupted and grievously affected by many sins, O Virgin Mother of God, that I may always glorify you with intense feeling in voices of thanksgiving.

You have brought forth, O most holy one, the Incomprehensible Word, who conversed with us in the flesh according to his hypostasis; pray to him with your ceaseless supplications for the salvation of those who always call you blessed.

The prophet foresaw you as the Gate of God, through which he alone passed, as he knows how, O immaculate Virgin; therefore I entreat you, open to me the gates of repentance.

^B O pure and blessed Lady, who in an inexplicable way gave birth to God; together with his divine Baptist, pray incessantly for us who fall into the miseries of this life and are held fast by the bonds of sins.

The Lord was incarnate from your pure blood, granting repentance to all men through your intercessions.

The shadows of the Law demonstrated through many figures that you, O most pure one, would give birth to God; entreat him to deliver me from all iniquity and from the passions of the body.

O luminous cloud of the sun, send forth to me the ray of the spiritual light of true repentance, and dispel the darkness of wicked thoughts, so that with faith I may praise you as the salvation of the faithful.

^C Mortify the earthly wisdom of my flesh, O chaste and inviolate Mother of God, who gave birth to Life, who by your divine power utterly abolished death through death.

Bring me up, O most benign one, from the abyss of negligence and unbridled passions, you who gave birth to the abyss of most pious mercy, and grant me a fountain of tears.

As rain the Word descended into your womb; whom I beseech you, O most holy Virgin, to entreat to dry up the streams of my measureless evils.

A new scroll the prophet saw you to be, in which the Word of the Father was written; therefore, O chaste one, I beseech you, entreat Jesus, the Renovator of the universe, that he might write me in the book of the living.

^D Having a soul destroyed by the disease of most grievous passions, I suppliantly ask you, O Lady, who by your birth-giving did destroy Hades, quicken me through acts of repentance.

O Mother of God, firm protection and hope of Christians, on that awesome day be an advocate for me who have committed many sins, and deliver me from the dreadful gehenna, numbering me with the sheep that shall be placed on the right hand.

Having received within your bowels the fire of intolerable burning, O Virgin, you didst undergo no combustion. Therefore, snatch me from the

^A unquenchable fire, sprinkling upon me now the dew of true repentance, through the beautiful modes by which my soul may be adorned.

The Lord, having put on the garment of my flesh, came forth from you, O chaste One. Entreat Him, therefore, O Virgin, to adorn me with a robe of light, now that I have been stripped of the most heavy sackcloth of my passions.

O you who gave birth to the divine Light, filled with grace, enlighten my soul, darkened as it is by transgressions; deliver me, I pray, from eternal darkness, that I may magnify and glorify you, O ever-blessed One.

From the Canon of Wednesday, at Matins.

The bond of Adam is torn asunder, cried out the all-pure Lady, as You, O Son, are wounded by the lance; therefore, I praise Your passion, O Master, from which a fountain of impassibility has flowed unto all.

Beholding the voluntary Lamb who came to the passion to be sacrificed, the mother and lamb, shedding fountains of tears, said: What is this, O holy Child? How do You undergo death, You who prepare to bring to life all who have died?

Offer suppliant prayers for us who sing your praises, O Theotokos, that we may find help in the time of adversity, as we now glorify the passion of your Son.

With what eyes shall I look upon the eye that dries up all ^C the abysses, O my Son, as it is extinguished while You hang upon the Cross? The chaste Virgin cried out, convulsing herself with laments.

You bring forth a new Infant, O all-blameless Theotokos, Him who is understood to be before the ages and timelessly united with the Father, who by His Cross has restored to newness the human race, which had grown old in sins by the counsel of the prince of evil.

How shall I not mourn, O sweetest Child, while beholding You upon the Cross? How shall I not wail, while You, O most just Judge, suffer unjustly? Thus the Virgin Mother spoke.

The ark of the Law formerly prefigured you, O pure One, which bore within it not the two tablets, but Christ Himself, the Lawgiver, whom the lawless people nailed to the Cross, who saves us as we cry: All you works of the Lord, bless the Lord and exalt Him throughout all ages.

Your Son, O all-immaculate One, shone forth as an intelligible Light upon the Cross, and made a spectacle of the princes of darkness, O all-blameless One; He darkened the brightness of the sun and enlightened the multitude of the faithful.

From the double Canon of Thursday, at Matins.

O immaculate Theotokos, with the bodiless angels, prophets, martyrs, and apostles, intercede for us, that we may obtain forgiveness of trespasses and abundant mercy, O Virgin.

He who made the immaterial spirits His ministers, has been born of you, O Theotokos, and for His ineffable mercy is revealed to human eyes.

OF SAINT JOSEPH THE HYMNOGRAPHER

^A Thou who established the heavenly powers by the Word; who hast granted grace to the prophets, and to the disciples, and to all the martyrs; by the intercessions of these, O God, and of thy immaculate Mother, save all, and have mercy, as one most compassionate and most kind.

O tongs, which didst receive the divine coal in thy holy womb without any burning whatsoever, consume, O most chaste one, our transgressions.

O elect Mother of God, together with the holy apostles, martyrs, and prophets, pray that I may be able to be freed from dangers, tribulations, and sins.

O most immaculate one, who in the flesh gavest birth to Him who is without time, entreat Him to free us from temporal passions, we who celebrate thy praises with hymns.

O Lord my God, who wert born of a virgin who knew no marriage, by her supplications and those of thy apostles, grant me remission of sins, and deliver me from future punishment.

O Mary, Lady of all creation, deliver my humble heart from the enemy who shamelessly seeks to rule over it, O Mother of God, deliver me.

^B Thou who gavest birth to the Light, enlighten my soul, darkened by passions, and entreat, together with the apostles, prophets, and martyrs, that I may be saved from all sin, from all harm, and from all the wickedness of the enemy.

Heal, O most immaculate one, my wretched soul, incurably sick from the deceits of this life and from the flooding of many sins.

Together with the angels, apostles, and martyrs, O most immaculate one, entreat thy Son and Lord, that thy servants may be delivered from temptations, dangers, and afflictions.

O chaste Mother of God, praiseworthy in every respect, every tongue with faith glorifies thee, who art the glory and ornament of our race, and the guide of the wandering.

Thou gavest birth to the Fire and didst remain unconsumed, O Virgin who knew no marriage; therefore entreat Him whom thou didst bear, together with the choirs of the bodiless ones, and the apostles, that those who faithfully chant may be saved: All ye works of the Lord, bless ye the Lord, praise and superexalt Him unto all ages.

Every tongue praises thee, glorifying God who is su- ^D

(32). It is opportune in this eulogy of S. Joseph for the Blessed Virgin, that Bartholomew of Pisa, in *De laudibus Virginis*, lib. i, fruct. 7, says: "A wise man ought to choose what is most perfect and better: but Christ is uncreated Wisdom, and since it is better and more choiceworthy to have a Mother without any stain than with a stain, and He could have her so. Therefore, etc." Likewise, it is also opportune that Bernardino de' Busti, in *Mariali*, serm. 1, on the Conception, part iii, says: "Since Christ from eternity chose the B. Virgin to be His Mother, according to that which is sung, 'God chose her, and forechose her,' it is to be concluded that He, to whom all future things were present, willed to preserve her from all evils and the damages of original sin, so that He might fulfill the debt of a good Son." And in the same place, serm. 2, part iii: "Those whom God chooses for some task, He so prepares and disposes, that for that [task]—as the Apostle in II Cor. says: 'He made us fit ministers of the New Testament.' For a wise regulator ought to regulate those things which are directed toward an end according to the order of that end itself, according to the dictum of the philosopher in Metaphysics, and it is proved by c. *Prodest* 23. q. because a prince, when assuming someone for his office, is said to wish to dispense with him in the best way he can. Likewise: He who wills the consequent also wills every necessary antecedent; and it is a crime of sacrilege to doubt whether he is worthy whom an emperor has chosen. But the glorious Virgin Mary was chosen divinely from eternity to be the Mother of God, she herself saying that in Ecclesiasticus: 'From the beginning and before the ages I was created.' And Proverbs viii: 'I was ordained from eternity, and from of old, before the earth was,' all of which the Church attributes to the B. Virgin. Therefore God, through His grace, preserved her fit for so wonderful a work." So he.

^A O Bride who brought forth the All-Praiseworthy, Virgin of God, entreat Him incessantly to save our souls.

Having you, O Pure One, in their midst as a most luminous lamp, the choirs of martyrs and apostles, shedding the light of divine gifts, are spiritually illuminated; and they, in turn, illuminate all those by whom you are glorified.

You carry in your holy arms Him who carries all things; entreat Him, O Pure One, that He may preserve us unharmed by the malice of the alien.

From the Canon for Friday at Matins

When you saw, O Lady, Him who had risen from you, hanging on the cross out of the excess of His mercy, you lamented, while yet glorifying Him.

Grant us, O Pure Virgin, forgiveness of our debts through your maternal intercessions, you who gave birth to God the Word, who was made man and fastened to the cross.

You gave birth, O Virgin, without seed, to the Word, who by His cross and in His goodness destroyed corruption.

God sanctified your womb, O holy and venerable one, dwelling within it; and, being exalted on the cross, He exalted all creation together with Himself.

You hymn Him who was incarnate of you, and you lament as you behold Him exalted on the cross, O Mother and Virgin, pure and altogether spotless.

When the All-Holy One saw the All-Holy Word, who had risen from her like the sun, exalted on the holy cross and sanctifying mortals, she broke into lamentations. ^B

The hosts of the saints entreat, O most chaste Maiden, the Lord who came forth from your womb, who showed them on the cross the path of courageous struggle; and they glorify you as the Queen of all.

O Friend of the good, holier than the Cherubim, you who brought forth in the flesh God the Word, who voluntarily exalted His flesh on the cross—earnestly intercede ^D with Him on behalf of all.

From the Canon for Saturday at Matins

O Most Holy One, who brought forth God, the all-holy Word, sanctify all who glorify you with faith.

The Word, never departing from the bosom of the Father, preserved her from all the turpitude of sin. For who is there among men who, if he could fashion his own bride, would not create her without every stain? Thus did He.

^A in your bosom as an infant He was seen being held, He who is without origin, having received an origin from you, O immaculate one. Beseech the God whom you have borne, O all-praised one, to deliver your flock from every kind of temptation and tribulation. O most holy Virgin, you who have become the indissoluble bridal chamber of God, entreat Him, O all-holy Virgin, that I may become an inhabitant of the spiritual bridal chamber. O most holy Virgin, you who have borne the most holy Word incarnate, whom every spirit praises and sanctifies, sanctify your servants. Let us venerate the Theotokos with hymns, as more honorable than the angels. ^B The assembly of all women, who by practicing virtue and by struggling have sought the Lord, O all-undefiled one, ceaselessly beseeches your divine countenance. Being prone to sin, I tremble at the terrible judgment seat of Him who was born of you, O pure one; in which, O gracious one, preserve me uncondemned.

PLAGAL FOURTH TONE

Apply your healing hand to me, as I am gravely ill with the deadly disease of bodily and spiritual passions, O pure one, so that in faith I may always call you blessed. I possess you, O all-holy one, as my guardian in temptations; after God, I have you as my most vigilant protection; may I find you, O all-pure one, to be my deliverer from every sentence of condemnation on the day of judgment. ^C I beseech you with faith, as the pure receptacle of the Lord, O Mother of God; purify me from every stain, and show me to be a house of the pure and divine Spirit. Put to death, O pure one, the movements of my passions, you who by your childbirth killed the living sin of the first ancestor, O Maiden. So that with voices of thanksgiving I may always glorify you, O all-undefiled one; dispel the darkness of my soul, and with the light of repentance illuminate me, who am darkened by sins. The God Word of God, having dwelt in your womb, O full of divine grace, shows you to be the protection of all who are weary and who cry out: Blessed are You, the God of our fathers, etc. ^D You, O Virgin, are the firmness of those who stand; and to those who have fallen,

^A you are a restoration, O Virgin; wherefore raise me up now that I have collapsed, that I may glorify you, O full of grace.

Illumine, I pray, O portal of light, the eyes of my heart, which the thickest darkness of sin has obscured; and send forth to me, O Lady, a ray of repentance; and by your intercessions, O chaste Virgin, deliver me from eternal fire.

*From the Canon for Tuesday, at Matins.*

Show me the ways of repentance, O Virgin, and turn me away from the path that leads me to sin, that I may praise you, who are worthy of all praise and most blessed.

Restoration of those who are prostrate, O Theotokos, raise me up from the abyss of my evils, and steady me, O Lady, upon the rock of God's commandments. ^B

Most praiseworthy Lady, we extol your praises with loud voices: fill my mind with all joy; granting me profitable sorrow, opportune repentance, and saving knowledge.

Holy Theotokos, who gave birth to the holy Word—who alone rests in all the saints—sanctify my mind, which ever persists in wicked deeds.

The manna-containing urn, O Theotokos, once prefigured you; for you brought forth Christ, the manna of knowledge, showering it upon all who honor you.

Above all causes and reasons, you gave birth to the cause and author of the universe, who, because of his superabundant kindness, became man. Whence, O pure one, we call you blessed with one accord. ^C

As I am tossed about on the sea of sin, O chaste one, by your intercession guide me, I pray, O Lady, to the most tranquil harbors of saving repentance; that I, who am always enveloped in the darkness of sloth, may at last behold the light of salvation.

With the lightning rays of your Son and God, who came forth from your womb, illumine and gladden, O most immaculate one, those who praise you with faith; and by your intercession deliver us from the darkest gloom of Hades and from eternal torment. ^D

*From the Canon for Wednesday, at Matins.*

Standing by your cross, O Lord, the unwed one, seeing the wounds within you, O Master, was herself wounded and cried out: Woe is me, my Son! I escaped the pains of childbirth when you were born; but now I am pressed and tormented by pains.

That widely-praised ewe, seeing the Lamb drawn to voluntary passion and crucified in the flesh, lamented with tears while glorifying His long-suffering.

The blameless heifer, seeing her own calf suspended upon the wood, cried out with a wail: My Son, how could a people of transgressors have no pity on you, who had pity on them, but chose instead to kill you unjustly through fraudulent counsel

^A A strange spectacle I behold, you cried out, O most praiseworthy, how you, who shake the whole earth with a look, having been lifted up upon the wood, have fallen asleep, you who are about to awaken those who have slept from the ages? I worship your patience, O Son.

I once gave birth, O Son, to the Lord of life, and the most beautiful in form beyond the sons of men, the Virgin cried out, and how do you die now, O Son, having no form or beauty while suspended on the cross, you who adorn all things with a nod?

O Word, Sun that knows no setting, the Virgin said, how have you now died, stretched out upon the wood? And the sun, seeing this, departed from its course, unable to shine while you, O Master, were suffering. I hymn and worship your divine power. ^B

Sighing in pain, wailing with maternal affection, and unable to suppress the constriction and anguish of her heart, with her eyes fixed on the cross toward Him who was born from your womb, you cried out: O Son, what is this spectacle? How do you suffer, you who are by nature impassible, and fully will to deliver the race of mankind from corruption?

Having fled the pains of mothers at the time when I gave birth to you, O most mild Son, but now while I see you voluntarily embracing the passion and undergoing pains, my heart is torn, and my soul is filled with sorrows. Thus cried out she who is most pure, whom we rightfully magnify.

298

From the Canon for Thursday, at Matins.

Beyond the laws of nature, you gave birth, O most undefiled one, to the Lawgiver and God, made man; entreat Him, as one who is good, to forgive us the things in which we have transgressed against the law, while we cry out unceasingly: Let us sing unto the Lord, for He has been gloriously magnified.

Entreat, O Virgin, Him who is good, that He may grant me release from sins and deliverance from the most grievous adversities of this life.

Grant me strength, O inviolate one, that I may be able to cultivate heavenly thoughts in my soul, and direct its movements toward the entrances of life. ^D

Since you are full of the waters of the life-flowing stream, O Maiden, grant a drink to all of us who praise you with a pious and religious mind.

You have become a palace of the most high King, and a throne of fiery form, higher, O Virgin, than the Cherubim and Seraphim in an ineffable way; wherefore every spirit extols you with praises as the Mother of the Creator.

You repressed the assault of death while giving birth to the immortal God; Him entreat, O chaste one, to mortify the passions of my miserable body, and to deem me worthy of life.

Offer your supplication to the Lord, that He may have mercy and grant salvation to those who take refuge in you, O most holy Theotokos, help of mankind.

Since you are the dwelling of light, enlighten, O Virgin, the

^A darkened soul of mine with the gloom of my misdeeds, that having faith and longing, I may ever sing your glory.

From the Canon of Friday, at Matins

When the blameless one saw Him who sees all things hanging on the Cross, she cried out in lamentation: "What is this, my Son? What have they rendered unto You, they who have enjoyed so many of Your gifts? How shall I endure this pain? Glory be to Your wondrous dispensation, O most merciful and long-suffering One."

"Beyond the laws of men I gave birth to You, O Son; and how do those who transgress the law lift You up on the wood in the midst of lawless men, You who alone established the laws of life?" Thus the Theotokos spoke, lamenting in song.

"You brought forth as a new infant Him who is before all ages and perfect, and on the Cross, O Lady altogether pure, He makes all things perfect in His goodness."

"You have healed us who were sick with sin, O Virgin, by giving birth to the Savior and physician of all, who, wounded on the wood of the Cross, O undefiled one, bestows incorruption upon our souls."

"A sword has pierced your heart, seeing your Son, O undefiled Lady, nailed to the wood, and bearing sufferings, and having His divine side pierced ^B by the spear according to His own will, and in it laying low and slaying the hostile dragon; whence, mourning as a mother, you magnified Him."

"I am filled with sorrow, seeing You, O Son, suffering unjustly; my soul is wounded as Your side is pierced by the spear," the Theotokos cried out, weeping and lamenting, the only Lady, whom we all worthily call blessed, and piously proclaim: "Blessed are You, O God of our fathers."

"An intellectual cloud, and tabernacle of sanctification, a throne of God and gate, a lampstand of light, and the dawning of the Word, all of us the faithful name you, O most pure Virgin, since you are the blessed Mother of Him who fashioned all things."

"You were revealed as a light-filled bridal chamber, O Virgin, for Him who dwelt in your undefiled womb, and who voluntarily endured a blessed passion, and granted impassibility to all through His ineffable mercy; whom, adoring with faith, we piously magnify."

^{C D} (35) The expression "immaculate," when it implies the absence of all stain, speaks of no limitation, and extends to all times and moments of life, just as that which is "infinite" simply and absolutely spoken admits of no end from either extreme; nor could you properly call that "immense" which can be subject to any measure. But rather, if these terms are used of a thing which in any way admits the form which is negated by those terms, anyone would affirm that the locution is hyperbolic and improper. In the same way, the expression "immaculate," when it speaks of the absence of all stain throughout every difference of time, and is applied to the Blessed Virgin in a proper sense, and not a hyperbolic one, as the common body of doctors admits, undoubtedly comprehends her innocence within the bosom of its meaning for all the moments of her life. How acutely this absence of stain for every difference of time was grasped by the most wise Idiota in his book *On the Contemplation of the Blessed Virgin*, explaining that place in Canticles 4: "Thou art all fair, my love, and there is no spot in thee," saying: "Thou art all fair," he says, "O most glorious Virgin, not in part, but in the whole; and the stain of sin, whether mortal, or venial, or original, is not in you, nor ever was, nor shall be." From which it is evident that the word "immaculate" brings with it innocence and exception from every sin for every difference of time. See Vega in *Theologia Mariana*, Palæstra 4, Certamine 3, n. 510.

OF ST. JOSEPH THE HYMNOGRAPHER

The chorus of women, knowing you to be the Mother of the Lord, O Virgin, wrestled strenuously behind you so as to offer themselves to the same Lord.

Jesus, who can be contained nowhere, inhabited your sanctified womb without any restriction of narrowness, O inviolate Virgin.

You gave birth to the divine Lawgiver, who is above the laws of nature, O you who are immune from every stain (36): He who reformed the lost nature of mankind.

You abolished the condemnation of our first parents, O chaste one, when you gave birth in the flesh to the Reconciler of all and only Lord.

The splendor of the Father, O chaste one, took up its dwelling in you, and with the immaterial rays of his Divinity dissipated the darkness ^B of polytheism and illuminated the world.

As you were entirely pure, so did you receive in your womb the Word becoming incarnate; implore him, O all-pure one, to cleanse me of my faults, as I take refuge in you with a pure faith, both in soul and body.

Having appeared, O Virgin, dispel the darkest clouds of my soul with your illumination, you who gave birth to the Sun of Justice.

You who bore the fullness of good things in your arms, O all-pure one, fulfill the intercessions of your servants, and guide our paths toward God, strengthening us to live according to virtue.

FROM THE TRIODION

From the Canon of Sunday on which the Gospel of the parable of the Prodigal Son is read.

God, demonstrating all kindness in me; forgive me, as you are beneficent, the multitude of my transgressions, moved by the divine prayers of your Mother.

(36) For as the most learned man, Antony de Navarrus of the Dominican family, says in the most excellent way, Vol. 1, Serm. 1, of the Conception of the Blessed Virgin: "She alone is the one to whom, of all the sons of men, it has been granted to proceed from human seed immune to original stain. And justly indeed, for if we read that some are excepted from the common law for just causes—for Assuerus said to his wife Esther: 'This law is not set for you.' And though it is decreed that it is appointed for men to die once, and soon, Elias and Enoch still live beyond the common fixed number of the years of human life. For the days of our years are seventy in them, and if in the powerful, eighty, and their labor and grief in addition, and how long these two lived, is plain to all. And those who are found at the time of the last judgment at the consummation of the age, if we adhere to the opinion of Jerome, will ^D all pass away according to that word of Paul: 'Then we who are alive, who remain, shall be caught up together with Christ in the air.' Why, therefore, should the most chaste Virgin not be excepted from the law of original sin, which is so harsh?" So he says.

(37) Certain people said (as Ambrosius Catharinus says in his Tract on the Conception to the Synod of Trent, Part 1) that when the B. Virgin was conceived, she was not yet the Mother of God to whom honor was owed, and therefore she was not conceived without original stain, nor was she entirely pure while she was being conceived. As if she were the Mother of God when she was in the womb, and yet she was being sanctified, and for no other reason, as St. Thomas testifies, than because she was to be the Mother of God. Why, therefore, not grant this preservation from original sin to so great a Mother? Truly she was not then the Mother of God, but she was chosen to be, and chosen by her Son. Here I agree with this same Catharinus and I earnestly ask you to answer, having put aside all affection for a little while. If it were given to you that you could choose a Mother as you wished, nay, that you could fashion her yourself, would you fashion her having a stain? You would seem cruel. But if you say: Justice also demanded that she be conceived as such, and we object on behalf of Justice: it also demanded that she be born as such. Why, therefore, was she not born as such? Here I hold you in the middle, and I add: If justice is sought, and we rely not on merit, but because Christ merited this high liberation for his Mother. Think, therefore, of him who could justly impute this privilege to his own merits and give it from the beginning to his Mother. For what is so great that he did not obtain it by his passion? If, therefore, justice was safe in this gift, how do you think mercy was lacking? Consider these things, I beg you, who stand on the opposite side, and with a settled mind recognize that true glory is not placed in contention, but in the acknowledgment and defense of the truth.

(38) The Triodion is a free ecclesiastical book of the Greeks, and of the Canticles or Canons so called, with which it abounds; it is so named by reason and manner. The other canons, which are in use in the divine offices, consist of nine odes or strophes, but those which are contained in this volume consist for the most part of only three, although at times there are also canons of nine odes, and canons of four odes, which are called tetraodia. The Triodion contains the office in

^A O fairest among women; enrich also me, who have become a beggar due to my many sins, with the beauty of good things, that I may glorify thee, O chaste one. O help of men; O firmest hope of all Christians; O refuge of those who attain to salvation: save me, O inviolate Virgin, by thy maternal intercessions; and make me worthy of the life to come. ^A O Virgin all-holy, full of grace (39-40), who gavest birth to the propitiation for all, lighten the heavy burden of my offenses by thy prayers. O damsel, who brought forth Christ the Lord and Savior, make me worthy of salvation, who have been stripped of all good things, O chaste Virgin, that I may praise thy greatness (41). ^B O Mother of God, who didst appear more brilliant than the Cherubim and Seraphim and all the heavenly host, together with them beseech the divine Word whom thou didst embody, O all-undefiled one, from the Father who has no beginning, that we may all be made worthy of eternal good things. O chaste Mother of God, the only restoration of those who have fallen, restore even me, since I am wholly broken and humbled by manifold sins.

It is customary for the office to be recited in the churches of the Greeks from Septuagesima, which they call the Sunday of the Publican and the Pharisee, until Holy Saturday. See more concerning the Triodion in the work of the most erudite Leo Allatius, *De libris ecclesiasticis Græcorum*, dissert. 1, from page 69 onwards. Furthermore, the *Theotocia* which I have brought into this work from the Greek Triodion are not only excerpts from the Triodion printed in Greek in Venice, but from a manuscript Greek Triodion which exists in the very ancient codex of the most celebrated Barberini library, number 118, in which certain things are found under the name of our Joseph which are missed in the printed Triodion.

(39-40) If the Virgin is all-holy, then she is always devoid of every sin and stain. For holiness, according to Dionysius the Areopagite in the book *On the Divine Names*, chap. 12, "is free from all wickedness, and perfect, and in all respects uncontaminated," or, as others read, "immaculate purity." Which definition St. Thomas proves in 3, d. 3. q. 5, 2, 1, in c. Perinde. It is, therefore, the same for the Mother of God to be called "all-holy" by St. Joseph as it is to be called expert of every stain and in every respect immaculate. See Velasquez, *De Maria immaculate concepta*, book IV, dissert. 2, annot. 4, nn. 6 and 7, where he proves that the word "holy" is much more seasonable and more significant for expressing the pure and unblemished conception of Mary, and that which does not know any guilt, than the word "immaculate," because besides uncontaminated purity, or together with it as a consequent property or an effect following from the cause, it also signifies a thing dedicated and consecrated to God and to the uses of God, and therefore protected by a certain religion against injury and profane force, and which is inviolate in every observance, as both jurists and authors of the Latin language observe. Thus the jurisconsult Marcianus said in l. 1, *De rer. divisione*: "That is properly called holy which is defended and protected from the injury of men": so that he seems to have defined the Blessed Virgin as "all-holy," that is, defended and protected from the injury of Adam in her conception by divine grace. Furthermore, while St. Joseph called the Blessed Virgin absolutely "all-holy," he manifestly indicated that she had been such in every difference of time, and therefore also in the first instant of her conception; and those who opine that she contracted original sin at that time are compelled to assert that she was at that time not only not "all-holy," but wholly infected with sin and stain.

(41) Father Joan. Baptista Novatus, in his work *De eminentia Deiparæ*, cap. 5, q. 5, asking whether they the more praise the Virgin who preach her immaculate conception than those who celebrate her other great deeds, privileges, prerogatives, and graces freely given, says: The Mother of God is more praised when she is preached to have been preserved from original sin than when her other prerogatives or graces freely given (such as the accelerated use of reason, an optimal bodily temperament, a beautiful and elegant form, preservation from all infirmity and corruption after death, a swift resurrection, the glorification of the body, infused virtues, the spirit of prophecy, etc.) are recounted. It is proved: because the fact that the Blessed Virgin was not for even a moment deprived of sanctifying grace is a greater good of hers and a greater excellence than many prerogatives and graces freely given which were in that Virgin; because to posit the Virgin as maculated with original sin even for a moment is to constitute her spiritually dead, inimical to God, and bound to the servitude of Satan: but this is clearly a greater evil than the lack of all the prerogatives and graces freely given: for by this lack she would never have been formally constituted spiritually dead, inimical to God, and bound to Satanic servitude. But he who preaches that the Virgin was preserved from original sin affirms that she did not lack sanctifying grace even for a moment. Therefore, the Virgin is more praised when she is preached as preserved from original sin than when her other prerogatives or graces freely given are recounted, because in this way her greater good and greater excellence are commended.

(42) Since the Cherubim and Seraphim and all the angelic spirits were created by God in grace, the Blessed Virgin would certainly not have appeared more splendid than these if, when she first appeared, namely in the very instant of her conception, she had been found not only without the light of grace, but with the darkness of sin. And although St. Joseph would have said enough to express the immunity of the Mother of God from original stain if he had said that the Mother of God herself, when she first appeared, had appeared as splendid in grace as the Cherubim and Seraphim and all the angelic spirits: yet he deliberately said that the Mother of God appeared more splendid than the angels, because almighty God, with the Holy Spirit cooperating, according to His wisdom, power, goodness, and kindness, preparing Mary’s soul with such purity, sanctity, and splendor of grace as was befitting the Mother of His Only-Begotten, for a necessary reason made her much more splendid, excellent, and sublime than the heavenly spirits. See Velasquez, *De Maria immaculate concepta*, book 1, Dissert. 2, annot. 2.

^A By your enlightening intercessions, O Virgin, enlighten my intellectual eyes, darkened by malice, I pray; and lead me to the ways of repentance, so that I may dutifully hymn you, who clothed the ineffable Word in a body.

*From the Canon on Meat-fare Sunday, at Vespers.* Darkened by the night of transgressions, I now take refuge with intense affection, O Lady, to you who brought forth for those dwelling in darkness Christ, the Sun of righteousness; save me.

The limits of nature have been overcome in you, O most chaste Virgin; for you have remained, having brought forth God without male copulation, immaculate after birth just as you were before birth, O chaste one.

O Virgin worthy of all praise, who alone are the most firm aid of the faithful before God, deliver me from darkness and from the punishment prepared for those living wickedly.

Do not cease to implore God on our behalf, who is good and alone knows our infirmity; that the city which honours you may be delivered from pestilence, famine, earthquake, and every adversity, O Theotokos, the hope of earth-born men.

*From the Canon of the third day of Cheese-fare [week].* O Virgin, to be celebrated with all praise, be for us the way of repentance, leading us to the gates of salvation.

O Maiden, who did make our earthly mass heavenly: make my soul's earthly and corrupt furrow fruitful in virtues by the rain of your mercies, while it cries out and superexalts Christ unto the ages.

We, piously and religiously honouring you as a strong fortress and firm hope, beseech you: implore your Son, O Virgin, that we may be saved.

*From the Canon of the fourth day, at Matins.* Quiet the tumult of my passions; heal the wounds of my soul; rouse me from the sleep of lethargy by your intercession and your protection, O most holy Queen, Mother and Virgin.

Open to us, O Virgin, who knock and call upon your mercy, O most ready refuge of men, and firm aid in all things, and strongest protection in necessities.

By your most swift intercession, your most vigilant protection, your most strong aid, O chaste Lady, preserve now your faithful servants from every hostile assault, and save us from passions, and faults, and temptations.

*From the Canon of the fourth day, at Vespers.* You conceived ineffably and brought forth supernaturally, O Mother of God, the Lord of creation; whom you must ceaselessly implore that we, who call you blessed, may be delivered from all wrath.

O Lady over all, receiving the supplications of your servants, O holy Theotokos, deliver me from darkness and from the unquenchable fire: blot out the multitude of my evils by your mediation, and by your unique intercession. ^D

^A

Since God has established you as an aid to the human race, do not fail, O chaste Virgin, to pray fervently to Him on behalf of us the faithful.

From the canon for Thursday, at Vespers.

O holy Virgin, the only succor of the faithful, grant the aid of your intercession in the time of the fast to all who recognize you as the chaste Mother of God.

As the cause of all ^B good things, O Lady, we all earnestly beseech you that we may enter into the struggle of the fast with your mediation, and attain to a saving end of the same.

O pure propitiatory for those who sin, O holy Lady, by your intercession tear up the written bond of my sins.

We who are about to enter the gates of the fast beseech you, the gate of God, to come with your servants, O Lady, and to widen ^C completely our minds and thoughts so as to perform saving desires.

With your lightning-like rays, O good Lady of the world, dispel the darkness of my soul and the night of my sin, so that I may joyfully praise and bless you.

O you alone who strengthened the weakness of human existence by your divine childbirth, O chaste one, appear as a helper to me as I enter into the divine stadium of the fast.

O sole aid of mankind, be a helper to your servants in the time of abstinence, so that ^D serving well-pleasingly in repentance, we may receive the kingdom of the heavens.

O all-chaste Mother of God, to you we flee: have mercy on us by your good intercession, and render your Son and Lord propitious to all of us in this time of the fast now beginning for the salvation of the faithful who celebrate you with hymns unto all ages.

Raising up of the falling, mediatrix for sinners, refreshment of travelers, consolation of the sorrowful, O all-holy Virgin, dispel the sorrow of my soul, O chaste one, and beseech God for comfort to be given to me from above, as I sing joyfully and exalt you unto all ages.

O lover of goodness, Virgin, who gave birth to the good Savior, make us all good, O Lady—we who are harmed by immeasurable passions and thoughts, and burdened by unbearable loads of sins—so that we may rightly glorify you as the Theotokos.

O protection of all who trust in you, who are a vigilant protectress in necessities, O Theotokos, deliver us from eternal hell and from the bitter torments already prepared, so that we may dutifully sing of your wonders.

Tone II.

From the canon for the Monday of the first week of Lent.

You who gave birth to the fountain of dispassion, heal me who am worn out by the wounds of the passions, O Maiden, and...

from eternal fire snatch me away, you who alone are most full of the grace of God ^A.

You, O chaste one, who have rendered our earthly and corruptible substance heavenly, through your fervent intercession cause our prayers and supplications to be directed toward your own and all men’s God and King.

Heal my miserable soul, enfeebled by all the assaults of the wicked demons, O immaculate Lady, you who have given birth to Christ the physician, our redemption: for we have recognized you, O Maiden, as a Virgin incorrupt.

TONE II. From the canon for Tuesday of the same week.

O earth, immune from the hand of the plowman, who brought forth the Nourisher of the universe, who opening His hand by His own good pleasure fills every living creature with divine power: strengthen with life-giving bread our hearts, weakened and crushed by the weight of our difficult transgressions ^B.

O chaste Mother of God, heal the sores of my soul and the passions of my heart, and the wanderings of my mind, as you are the only help for sinners and a wall for those who are being plundered.

Who, having heard, shall offer praises to you, who gave birth beyond understanding to the praiseworthy and Sovereign Lord, O chaste one, whom the angelic ranks above praise? Entreat Him, therefore, on behalf of a people who have sinned, O Virgin who has not known man ^C.

TONE II. From the canon for Wednesday of the same week.

You who exercise dominion over all creatures, O Lady; for since you gave birth to the Lord himself, deliver me from the slavery of the crafty one who is the only enemy.

You the shining lamp and lantern, in which the fire of the Divinity dwelt, have illuminated those who in the night...

of corruption were held fast, O you whom we all venerate, O immaculate and blessed one, celebrating your offspring with praises.

O you who brought forth Christ the Lord, a most just Judge and the only one easily reconciled, O Virgin maiden, deliver me from judgment, and from fire, and from the punishment which the pleasure of sin has procured for me. ^A

*From the Canon of the fifth day of the same week.*

I will cry out day and night, being afflicted, to you, and I shall be saved, and I shall pass over the wall of pleasures by your aid, O Virgin, being fortified by your power.

You remained unburned, having brought forth the fire of the Divinity, O Virgin, but burn up the passions of the souls of those who with faith cry out to you, using the voice of the angel, O only cause of joy. ^B

You who have deified our earthly clay through the indwelling of God in you, O most pure one, deliver all from dangers.

*From the Canon of the Friday of the same week.*

O pure illumination of my darkened soul, the salvation of my weakness, save me, save me who am perishing, O Maiden, and clothe me with the tunic of incorruption, corrupted as I am by most grievous transgressions.

I have spent my life in negligence and sloth, and my soul has been weighed down by the sleep of sin; but I run to your ever-watchful intercession: do not allow me, O Virgin Theotokos, to fall asleep in death. ^C

Wretched me, defiled in soul and body by the filth of irrational actions (I pray to you with crying and sighs, O Mother of God, utterly lost as I am), cleanse me by your intercessory prayer; and have mercy on me, and save me.

*From the Canon of the second day of the second week.*

O immaculate tabernacle, most holy Virgin, cleanse me, defiled by the allurements of most grievous passions, at the fountain of your mercy: and grant me showers of compunction, O Lady, destroying the deep whirlpool of sin.

The Most High, dwelling in your womb, showed you to be more spacious than the heavens, and an unassailable protection for those who cry out, O Virgin: All you works, bless and praise the Lord. ^D

O Virgin Mary, Lady of the universe, deliver me, who have been enslaved by all kinds of sins, O Virgin; for you ineffably brought forth the Liberator of our souls, the essential Goodness.

*From the Canon of the third day of the second week.*

O you who alone brought forth the eternal Word, O most immaculate one, [(45)] [who are] alone pure.

^A Since you remained a Virgin after birth, having brought forth him, who from you was incarnate without your changing, O unwedded one, intercede for all, that our life may be delivered from corruption. Let us, O faithful, bless the Virgin, the mountain untouched by the hand of the stonecutter, the light-bearing lampstand, the ladder by which we most happily ascend, the dwelling place of God. We beseech you, O Virgin, who are the royal chariot, the bright cloud, the most fertile mountain, the curdled mountain, free from marital union, to heal the passions of our souls. *From the Canon of the fourth day of the second week, for Matins.* O you who are the restoration of those who have fallen, raise me up, O pure one, who have been brought down by the precipice of pleasures, and have fallen into the abysses of grievous sins, and lead me toward life. O Virgin, who without any cultivation brought forth the heavenly ear of corn, which nourishes all things by divine power, fill my hungry, humble soul. Since I have been plunged into the depths of wickedness, and am tossed by the storms of contrary thoughts, obeying demons, and enslaved to pleasures, help me, O pure Virgin-Mother, guiding me on the path of salvation. ^B *From the Canon of the fifth day, for Matins.* You who lent flesh to Christ from your own flesh, mortify the passions of my flesh, O pure Virgin who brought forth Life. Moses foresaw you as a bush burning with fire, O Virgin Mother of God; therefore, extinguish the furnaces of my passions, and snatch me from the fire of Gehenna and save me. Virginity and childbirth concurred in you above nature, O ark of the venerable sanctification, O pure Virgin Mother. Therefore, I cry to you with faith: Sanctify me wholly, and deliver me wholly from every activity of the passions that trouble me. *From the Canon of Friday of the second week.* Let us honor the pure one with a pure mind; let us adorn the beauty of Jacob with divine actions, and let us piously praise her as the Mother of our God. O gate of God, closed, through which only the Lord passed, lead me along divine paths, and open for me the gates of salvation, O you who are most dear to God; for to you I flee, O Virgin, the unique protection of the human race. Spare me, O Christ, when you come to judge the world with glory, dissolve the fog of my evils through the intercessions of her who gave birth to you, and make me an heir of your heavenly kingdom. ^D (47). That, in order for Mary to be a worthy seat of God, wherein he might dwell through the incarnation, she was required to be free from original sin, is demonstrated at length by Velasquez in his work *De Maria immaculata concepta*, book 1, dissert. 1, annotat. 3, which you should consult.

From the Canon on Saturday of the second week

From the Canon of Monday of the third week, for Orthros

From the Canon of Tuesday of the third week

^A me, who am liable to condemnation; O sole protection of the human race.

The mountain untouched by the mason; the inaccessible gate, higher than the heavens and all created things; the beauty of Jacob; the all-golden urn, and the bridge; and the Mother of the Creator, the Virgin, let us, the faithful, bless.

From the Canon on Wednesday of the 3rd week, at Matins.

The Word became incarnate from you, O immaculate one, and came forth, that He might raise up the fall of the first parents through the bowels of His own mercy.

God’s Wisdom, building a house for Herself, became incarnate from you in an ineffable condescension of Her own, O unwedded Virgin; for you alone of all generations have been chosen, incorrupt, for the dwelling of the incorruptible ^B Word.

From you, O Virgin, He who is rich by His own nature voluntarily accepted our poverty; and He who is invisibly praised by the choirs above became visible to us, restoring the shattered image through His own goodness.

From the Canon on Thursday of the 3rd week, at Matins.

Holy Lady, Mother of Christ our God; since you gave birth in an ineffable manner to the Maker of all; together with the holy apostles, entreat His goodness continually, that He may free us from perturbations of the soul, and grant us forgiveness of sins.

Extinguishable lamp, bridal chamber radiant on all sides, more sublime than the Seraphim, chariot of the Cherubim, ^C all-immaculate one, deliver me from grievous sins and dangers.

Generations of generations bless you, as you formerly foretold, O most divinely blessed one: for you alone have brought forth to men the blessed Word, who in an inexplicable manner assumed a body from you.

Illumine me with divine light, O Virgin Theotokos, begetter of light; and dissipate the darkness of my soul, that I may bless you, whom all generations of men, just as you formerly prophesied, call blessed.

From the Canon on Friday of the 3rd week, at Matins.

You gave birth as a babe to the new Creator, O most chaste one; entreat Him, I pray, that He may deign to renew me, who am grown old in much ^D malice.

Restrain, O Mother of Christ God, the malice of my heart, which is everywhere in jeopardy; shatter the darts of the demons, and the bows of those attacking my wretched soul.

Most holy Lady, my hope and my refuge, heal the wounds of my soul; bring peace to my mind, that I too, rejoicing, may praise your wonders, O Theotokos, ever-Virgin.

From the Canon for Saturday of the third week, at Matins.

^A That we may celebrate you with resonant voices, O Maiden, accept these our cries, and entreat your Son to grant us forgiveness of debts. You have brought forth, beyond the laws of nature, the Creator who became man, O immaculate one; therefore, supplicate Him now to overlook the iniquities and transgressions of all. As one who bore God, who is without sin, wipe away our sins by your motherly intercessions, O Theotokos, and save those who cry out: Bless the Lord, all you works of the Lord. Your womb has become a tabernacle of light, O most holy, most pure one; wherefore I faithfully cry out to you: Irradiate the pupils of my soul, and show the straight path to him who genuinely calls you blessed. ^B

From the double Canon for Tuesday of the fourth week, at Matins.

You carry in your womb, O Virgin, Christ who became flesh without change; entreat Him earnestly to deliver from carnal passions those who worship the cross which He endured in the flesh. Ineffable is the miracle of your conception, O Virgin Mother; for how do you conceive and yet remain chaste? How do you give birth to a child, yet remain completely ignorant of man? He alone knows it, who above nature was brought forth from me, being the Word of God, in a new manner. ^C You bring forth, as a spiritual sanctuary, God who rests in the saints, O holy and chaste Mother of God: Him, I say, who today sanctifies all the ends of the earth by the divine adoration of the most holy cross, to which He was affixed in the flesh. You alone conceive without corruption, you alone suckle an infant, knowing naught of the pollutions of childbirth; you alone bring forth the Creator and your Master; you are both handmaid and Mother. We praise you, O Virgin parent, unto the ages. All generations call you blessed, O chaste one; for Jesus alone, He who was born of your womb, Himself did wonders with you, O Virgin Maiden, as He knows how; entreat Him for the salvation of His flock and His people. ^D As your ewe-lamb stood beside the cross, O Jesus, seeing you, her Shepherd and Master, she wept bitterly, and, with her heart moved for you, O Christ, she cried out: What is this strange sight? How do you die, O Life?

(49) "What great thing" (says P. Sylvester de Saavedra in his *Sacra Deipara*, p. 331) "if He did not preserve from original sin the Virgin who was to be His Mother? The propensity toward the benefit, honor, and glory of one’s kinsmen is natural." Hence, when the most pious monks of Mount Sinai asked the abbot why God had bestowed so many and such great benefits upon man, he answered, as referenced by the presbyter Philip in the *Dioptra*, lib. 3, c. 5: "Because He is akin to us and of the same substance, of the same kind and form, being born a man, and therefore is naturally devoted to and loves those who are of his kin and of his own generation and substance." Now these things apply most beautifully to the sacred Mother of God, whom the Lord made great—that is, entirely free—and whom He never permitted to be under the tyranny of original sin.

From the double canon of Thursday of Mid-Lent, at Matins.

Maria, venerable receptacle of the Lord, raise up us who have fallen into the chaos of dire desperation, and of sins, and of tribulations; for thou truly art the salvation and help of sinners, and a mighty protection, and thou savest thy servants. ^A

Mother of the good God, make my soul good, which the Wicked One has depraved by evil habit, wretchedly ensnaring me; so that I may always celebrate thee with praises as the cause of salvation, thou who art worthy of most abundant praise.

Thou hast borne, O Maiden without man, God—all-immaculate one—who holds the ends of the earth in his palm, and is more ancient than all things.

Not having abandoned the bosom of the Father, thou didst recline in the bosom of the Virgin, for the sake of the inclination toward the human race, the likeness of which thou didst assume because of the bowels of thy mercy: ^B whence we men praise thee unto the ages.

Thou, who didst conceive joy at the voice of the archangel, abolish now the sorrow of my heart, which corrupts my soul; and give me, O chaste one, a mourning that brings forth joy, that I may find there the divine consolation.

Thee, the glorious and only Theotokos, who didst contain in thy womb the incomprehensible Word and didst bring him forth in the flesh, we magnify with hymns.

From the canon of Friday of Mid-Lent, for the adoration of the precious Cross.

From the canon of Saturday of Mid-Lent, for the adoration of the precious Cross.

"When I gave birth to thee, O Son, in an ineffable manner, I escaped the pains of child-birth; but how am I now filled with sorrows? For I see thee hanging like a malefactor upon the wood, thou who didst suspend the earth without any support," said the all-pure one, weeping.

Seeing Life put to death upon the Cross, and not being able to restrain the pain of her bowels, the venerable Virgin was shaken, exclaiming: "Woe is me, my Son, what has a people of prevaricators and iniquitous ones rendered unto thee?"

"From a virginal womb I bore thee, O Son, and seeing thee hanging upon the wood, I am utterly at a loss, and I do not comprehend the height of the mystery, nor the depth of thy many judgments," the all-pure one cried out, whom we, with incessant voices, beatify as the Mother of God. ^C

Beholding upon the Cross Him for his goodness born of thee, O all-immaculate one, beyond understanding, thy bowels were wounded and thou didst say: "Woe is me, divine Son; how art thou pained for the sake of all? I adore thy compassion; glory be to thee, O Lord." ^D

Grant us strength, O chaste one, that we may fast from all malice, and strengthen us to abstain always from depraved and evil actions, thou who existest as the protection of all men.

Expand the narrowness of my mind by thy intercession, O Lady, thou who hast narrowed all the paths of the stratagems of the enemy who attacks us, and [hast guided me] by a narrow path—

to the widening of life to walk, O Mother of God.

^A Now, as I behold thee, my eternal Son, suspended like an innocent lamb and affixed to the cross for the sake of the wicked, I am racked with lamentations and surrounded by motherly pains, cried out the all-pure one, whom we dutifully praise with unceasing voices unto all ages.

Without corruption I gave birth to thee from my womb, whom the Father begat before the ages; and how do corruptible men rend thee asunder, O Son, and pierce thy side with a lance, and inhumanly fasten thy hands and feet with nails? Thus the all-pure one cried out, whom we rightly magnify.

^B

From the Canon of Saturday of the Mid-Week, at Matins.

The divine Word of God, seeking to deify the human race, O pure one, is incarnate of thee and appears as a mortal; beseech him without ceasing, that at the time of giving an account we may find mercy.

We beseech thee, the only good one, O Virgin, make us, who are infected with malice, good; and earnestly entreat Christ, who is good by nature, that we may complete the time of abstinence in good works, praising the same Christ.

When we behold the precious cross of Christ, O pure Theotokos, and worship it from the heart, make us through thy intercessions to the Master worthy to behold his venerable sufferings, having been purified from our own passions.

Mortify the movements of my flesh, thou who didst bring forth God in the flesh beyond the power of mind, and grant illumination to my intellect, O pure one, being a cloud of light.

^C

From the Canon of the Second of the Fifth Week, at Matins.

Overcome by the beauty of thy virginity and the exceeding brightness of thy purity, Gabriel cried out to thee, O Theotokos: "What worthy encomium shall I offer thee? And by what name shall I call thee? I am at a loss and beside myself. Therefore, as I was commanded, I cry to thee: Hail, thou who art full of grace."

O Maiden worthy of many titles, hail, holy Virgin, Mother of God, Mary, the boast of the faithful, the redemption from the curse, the heavenly ladder, the miracle beyond understanding, the bush unconsumed, the earth never plowed.

O thou who remained incorrupt after childbirth, all-blameless, deliver thy servants, we pray, O pure one, from corruption, as we faithfully sing together in unity of soul: Bless the Lord, all ye works, etc.

^D O Christ, ever receive thy Mother, who entreats thee together with the martyrs, the prophets, and all the saints on behalf of thy servants, who have provoked thee, the only lover of mankind and Master, whom the heavenly hosts tremble before.

From the canon for Tuesday of the fifth week, at Matins.

^A Thou hast become the divine tabernacle of the Word, O only most chaste Virgin-Mother, having surpassed the angels in purity; cleanse me, who am defiled above all by carnal transgressions, by thy intercessions, O venerable one, granting through divine irrigations great mercy. Christ rested in thee, O only blessed one, and from thee took upon himself flesh. With the drops of thy compassions, O ever-virgin inviolate, wash away the passionate pollutions of my heart, granting to me channels of tears that offer psychic purification. Illumine my soul, darkened by the blackness of sensual passions, O chaste one, who gavest birth to the Light, that I may always magnify thee with faith.

From the canon for Wednesday of the fifth week, at Matins.

^B Seeing him on the wood, hanging in the midst of evildoers, he who had received flesh from thy pure blood and was born of thee in a way beyond understanding, O venerable one, thy inward parts were pierced, and with maternal affection thou didst lament and cry out: Woe is me, my Son! What is this thy divine and ineffable dispensation, through which thou hast brought thy creation to life? I praise the compassions of thy heart. O saving gate, bridge leading to God, protectress of Christians, most chaste Lady; guide me, O Maiden, who am surrounded by the calamities of life and tossed by its waves. O most chaste Mother of God, blot out the wounds of my soul and the scars of sin, drying them out and scorching them with the fountains flowing from the side of thy offspring, and purifying them with the streams that proceed from him; for to thee I raise my voice, and to thee I flee, and thee I invoke, O full of grace. ^C Thou didst conceive, O Virgin, without seed him who created all things, the Word of God, without the wills of the flesh; and without corruption thou didst give birth, without the birth-pains of mothers; therefore, confessing thee with tongue and heart as Theotokos, we magnify thee.

From the canon for Friday of the fifth week, at Matins.

Seeing thee suspended on the Cross, O most holy one, she lamented, her heart pierced, and said: Because of the compassions of thy mercy, O Lord, thou didst deign to suffer, bestowing passionlessness upon all. We have known thee as the jar containing the divine manna of the Godhead, O Maiden; as the ark, the table, the lampstand, the throne of God, and the palace; as the bridge leading to divine life those who sing: ^D Let all creation bless the Lord. O Lady, more sublime than all, make me superior to the malice of the passions, while I glorify thee as the true Theotokos, and celebrate thy birth-giving with hymns, O immaculate one, dearest to God, honored in incomprehensible fashion.

^A

From the Canon of the Saturday of the Fifth Week, at Matins.

Thou who alone art worthy of all praise, pray for those who faithfully praise thee, that there may be granted to them the remission of sins and the distribution of divine gifts, and entreat the most holy Word.

Ever-virgin, who brought forth the Giver of the Law, entreat the same that He may remove all the iniquities of those who in this present time resolve to exercise themselves diligently in the divine fast.

By the supplications of her who bore thee, O Merciful One, and of thy holy martyrs and apostles, enlighten our souls that we may glorify thee in the exultation of the soul unto all ages.

At the voice of the angel, thou didst conceive ineffably the Angel of the great counsel of the Father, O Theotokos; therefore accept the voices of thy servants, which we offer in the time of the fast, and offer them to God, as incense.

From the Canon of Tuesday of Palm Week, at Matins.

The beginning of salvation was the address of Gabriel to the Virgin; for she heard "Hail," she did not flee from the greeting, she did not doubt as Sarah did in the tent, but she said thus: "Behold the handmaid of the Lord, be it unto me according to thy word."

To thee we cry, Rejoice, ^B thou who didst conceive joy, O full of grace, Theotokos Virgin: entreat God, whom thou didst bring forth, that He may deliver from dangers and corruption those who assiduously celebrate thee.

O most holy Virgin, do thou save me and be the help of my infirmity, thou who didst conceive the Lover of mercy, whom we superexalt unto all ages.

From thee, O Virgin most dear to God, for those held in the night of the passions, there arose Christ, the Author of light and peace, washing away the transgression born of negligence, and clearly bestowing redemption upon us.

From the double Canon of Wednesday of Palm Week, at Matins.

Protected by the precious cross of thy Son, O chaste Lady Theotokos, we all easily turn aside every assault of the enemy; therefore we rightfully glorify thee as the Mother of Light and the only hope of our souls.

O chaste one, who wast in no wise consumed by the fire of the Divinity, burn up the material motions of my passions, that with faith, O chaste one, I may glorify thee.

O immaculate Virgin Mother, the rod of Jesse, from whom Christ ^C arose, the life-giving Flower of earth-born men, through whom we were redeemed from corruption and mortality, all of us praise thee, O chaste one.

In thee, O chaste Virgin, were seen all the ways of God, who preserved thy purity clearly sealed after birth unto all ages.

Behold, all generations call thee blessed, O immaculate one, contemplating thy great deeds; for thou didst supernaturally bring forth the Maker of the whole world, being God and man. ^D

^A Among women thou alone wast made beautiful, O most admirable and pure one, having conceived the most beautiful Word, who appeared more beautiful than all mortals. Entreat him, therefore, to beautify the ugliness of my heart, O Virgin.

Who has heard of a virgin giving birth, and a mother without a man? Thou accomplishest such a prodigy, Mary; but tell me, how? Do not search out the depths of my divine birth; this is true, but its comprehension is beyond the human mind.

From the Canon of Thursday of Palm Sunday, at Matins.

Heal swiftly the painful passions of my soul and the diseases of my flesh, O most pure one. Still the instability of my mind, and make me worthy, O Theotokos, to offer pure prayers to the King of all with tranquility of soul, and to beseech him for the remission of my sins.

From thee gushed forth the divine water of immortality and life, O most pure and chaste Mother of God, by which those who drink are delivered from death-bearing thirst.

The prophet saw thee as a bright gate of light, O most pure one; for thou didst bear the Giver of Light, who became like us in an ineffable manner, whom we supremely exalt unto all ages.

In two wills and essences thou broughtest forth for us the only-begotten Son of the Father, O immaculate Maiden, who became man, that the supreme God might make us partakers of the divine nature, O undefiled one.

From the Canon of Friday of Palm Sunday, at Matins.

O most pure Virgin, Mother of Christ God, a sword pierced thy most holy soul when thou beheldest thy Son and God being crucified voluntarily, whom, O blessed one, cease not to entreat that he may grant us the forgiveness of our sins in the time of fasting.

Moisten with the drops of thy mercy, O most immaculate one, my heart melted by the flame of sin, and light the extinguished lamp of my heart, O gate of light.

The sacred voices of the prophets proclaim thee symbolically, O Virgin, as a gate, and a mountain, and a holy tabernacle, and a cloud of light, from which the sun, the only Giver of Light, arose for those sitting in darkness and in the shadow, O Virgin.

Tremendous is thy birth-giving, O Theotokos, Mother of Christ; therefore we faithfully call thee blessed, and we venerably glorify thee, generation after generation, unto the ages. Amen. ^{B C D}

BY THE SAME S. JOSEPH THE HYMNOGRAPHER, THEOTOCIA (51) Or Allocutions to the Blessed Virgin Theotokos.

From the Canon of Monday, Week 11.

Bearing in your arms Christ, who was incarnate from you, O Virgo, beseech Him to take me up in his arms now, as I wander through all the precipices of life and offend daily everywhere through negligence.

323 The entire world is struck with wonder, O Lady, at the contemplation of the sublime mystery of your childbirth. For you brought forth Emmanuel, truly God, most immaculate (52), and the same man for our sake, who by his cross destroyed the tyranny of death.

From the Canon of Tuesday, Week 11.

Having seen Him whom you brought forth to God as He rose from the dead, you appeared filled with joy, O Virgin Mary: ^B Therefore pray, Virgin, that He might utterly wipe away all sorrow from our heart.

When you saw the light that never sets shining from among the dead, you were filled with great joy and rejoiced together, O Virgin, with the most holy disciples, with whom obtain for us remission of our innumerable sins, O Mother of God, protection of the faithful.

From the Canon of Wednesday, Week 11.

Your Son, O Virgin, having mortified hell, as He had foretold, rose from the dead. Pray to Him that He may deliver from the ruin of sin and punishment all who cry out to you in faith.

A most joyous mystery, a form incomparable, as you beheld your Spouse, O Virgin, proceeding in the flesh from the tomb’s bridal chamber, you were filled with joy. Beseech Him to free us from corruption and punishment.

324

From the Canon of Thursday, Week 11.