Theodore II Laskaris, Emperor

ANNO DOMINI MCCLVIII. MICHAELIS CHUMNI THESSALONICENSIS METROPOLITAE DE GRADIBUS COGNATIONUM

YEAR OF OUR LORD MCCLIX. THEODORUS DUCAS LASCARIS. NOTICE

^A It is no small praise for the emperor Theodore Ducas Lascaris that, in matters of the republic which were not at all peaceful, but rather extremely turbulent, he applied the time which remained to him from public business toward study and writing; and thus he left to posterity many monuments of his own genius, which are a source of wonder to all the most learned (7). His paracletic canon to the most holy Virgin has been published, in which he implores her aid in the most difficult and calamitous times, written most elegantly after the Paracletice, the Greek ecclesiastical book. It will be provided in his Marian Caesars or Emperors by Ludovico Maraccio, who rendered it from Greek into Latin; Hippolytus Marraccius, brother of said Ludovico, ^B will provide it. The first six books of his work *On Natural Communion* were translated into the Latin tongue by Claudius Aubertus of Triacuria, a Frenchman, who finally, having abjured the Calvinist heresy, died a Catholic at Dijon; Basel, apud Episcopium, 1571, in-8. Joannes Sambucus had sent the Greek exemplar to Joannes Leunclavius. There are also manuscripts in Greek in the royal library of the Escorial and in the Vatican. They begin: "Ἐκ πολλῶν μὲν πραγμάτων καὶ ἄλλων γνόντες οἱ ἄνθρωποι."

In the same place are kept his manuscripts: ^C *Encomia on his father*, *on the king of the Germans*, and other things. Also, *canons on the Mother of God, prayers, and many other things*. Also, *Seven books on Christian theology*. These same books I suppose to be the same as those in the Vatican under number 1113, even though they are not complete, for the first and part of the second are missing. The third is [that the one is three]—"that one is three." P. "Ωσπερ δέ τὸ ἓν, ἐστὶν ἓν, οὐτῷ δὴ καὶ τὸ ἓν ἐστί τρία." The fourth, *On Divine Names*. P. "Ἐπει δὲ τὸ Θεῖον μετὰ τῶν ἄλλων πολυωνύμως καὶ ὀνομάζεται." ^D The fifth, *On the Holy Trinity*. P. "Ἔστι μὲν οὖν Θεὸς τρισυπόστατος, ἀρχὴ τῶν ὄντων τε καὶ ὑπὲρ τὸ ὄν." The sixth, *Against the Latins on the Procession of the Holy Spirit*. P. "Δεῖ μὲν ἀεὶ τὴν φύσιν τῶν ὄντων ἐν τοῖς ἰδίοις ἐπεκτείνεσθαι πράγμασιν." Likewise, the seventh: *Against the Latins on the Procession of the Holy Spirit*. P. "Ἐκ τοῦ Πατρὸς καὶ θεοῦ ἰσχὺς ἐκπορευομένη τῆς δημιουργικῆς τοῦ Υἱοῦ Θεοῦ δομήσεως τελειώσας."

ON THE DIVINE NAMES. - NOTICE

^A His *Hypotyposis of the Souls, a Guide* in three books with an exposition. He places, however, a faulty title, and that which belongs to the Emperor Leo is attributed to Theodore. The same, *Laudation for the Holy Martyr Tryphon*. In the Vatican. The same, *On the Annunciation of the Theotokos, and on the Incarnation of Our Lord Jesus Christ*. P. "The mind of mortals, and intellect, being both mingled with what is ours and separated..." In the Scoriac and Vatican libraries. The same, *Salutation to the Theotokos*, a Canon chanted to the wonder-working icon of the Theotokos in eight odes. Another *Canon chanted for the Akathistos Hymn of the Theotokos*, a salutation to the Deipara, a canon which is sung to the image of the Deipara conspicuous for miracles, in eight odes. A Canon that is sung for the Akathistos. The same, *On the Procession of the Holy Spirit against the Latins* (concerning the procession of the Holy Spirit according to the Latins). In the Scoriac library in the royal collection. Furthermore, there is read in the Italian libraries his *Salutation to the most holy Theotokos*. P. "Hail, propitiation of souls, Mother-Virgin, you who brought forth joy."

SECOND NOTICE.

Theodore Lascaris the Younger, also called Ducas, Nicene by birth, the grandson of Theodore the Elder—who, after Constantinople was captured by the Latins, had moved the seat of the empire to Nicaea—by his daughter Irene, and the eldest son of John Ducas, the husband of Irene and successor to Theodore, succeeded his father in the empire in the year 1255. He conducted affairs for almost three years successfully against the Bulgarians, Thessalians, and other enemies of the empire, but, broken by infirm health and diseases, he assumed the monastic habit and retired to the monastery of Sosandra (as Dorotheus of Monemvasia teaches us [(a)]), which was situated in Magnesia. There he spent the short time that remained of his life, consecrating it to the completion of penitence and to pious and literary leisure. He reigned for 3 years, and died in the year 1259, at the age of 36. He was a prince of great learning, worthy of a better lot and age. His supreme devotion, both to piety and to literary matters, is clearly evident from his own coins and imperial insignia, on which he is depicted holding a cross in his right hand and a volume in his left. See the famous D. du Fresne, illustrious no less for his learning than for his dignity, *Familiae byzantinae*, page 223.

Already a monk, he wrote a sufficiently long treatise to John, Bishop of Coron, against the Latins, concerning the procession of the Holy Spirit. It exists in manuscript, but is written with errors and is mutilated at the end in the library of Gonville and Caius College, Cambridge. I shall append here the title and prologue, which Mr. Wharton transcribed for my use, in Greek: "A defensive discourse of Theodore the monk Lascaris to the Bishop of Coron against the Italians, that is, against the Latins, concerning the Holy Spirit. 'Since my Majesty has proposed a question to you, O most holy Bishop of Coron, to provide an apologia to my Majesty, as to how the most holy great Church of God, the elder Rome, defines the procession of the Holy Spirit; and since my Majesty possesses an apologia, when the most holy great Church of God understands the procession of the Holy Spirit in such a way that it has its procession not only from the Father, but also from the Son, my Majesty offers you in reply that our most holy great Church of God, as you are about to acknowledge from the documents, testimonies, and evangelical sayings cited below, defines that the Holy Spirit proceeds from the Father alone; and that we say He does not proceed from the Son, but that He is through the Son communicated to us for cleansing and sanctification, and we so believe and glorify Him. My Majesty, having gathered these citations, offers them to your Holiness in summary. It begins from Truth itself: for it is good to begin from God, and to rest in God: "When the Comforter comes, whom I shall send to you."'"

The illustrious author proceeds thereafter to bring forward various places of Holy Scripture and multiple testimonies of the Holy Fathers, which he is accustomed to press with sufficient acuteness. (Regarding other writings of Ducas, see the notice of Allatius, above.) [(a)] *Synopsis of Various Histories*, p. 125.

NOTICE ON THE FOLLOWING OPUSCULE.

To the aforementioned commentaries of the Bishops of Heraclea and Tarsus, we have appended another brief work of the royal author, far more recent, for this primary reason: because such a writing is of a kind that it must be presented only in Greek.

OF THE MOST WISE KING, LORD THEODORE DUCAS LASCARIS: FOURTH DISCOURSE ON THE DIVINE NAMES

^A The divine numen is called by many names, and yet is also unnamed; for this is characteristic of his majesty and of that mystical loftiness and surpassing brightness which is his, for he participates in all existing things, and yet he is none of the things that exist. It is therefore necessary for us to discourse concerning his names as far as is possible, though not entirely of all of them, for that is impossible. Nor, certainly, are we to speak of none of them—for that would be sluggish—but we should speak of them in one way as he is, and in another way as he is not, according to his own command and will. Wherefore, taking up the divine signs of his operations—for everything that happens in the world is from God, and everything from God is a miracle, and every miracle is worthy of divine honor—we shall name the great and venerable God according to the manifestations of his operations, not displaying his nature through these names, nor proclaiming his power from that which is unnamed, but setting forth mere names; ^B intending only this, to declare him, with the Apostle Paul, as the Lord of all and subject to none, being all in all, and yet none of the things that exist. Therefore, a diligent disciple of philosophy may find hundreds, or thousands, or rather ten thousand times ten thousand of overflowing names

^A enumerating the activities of the world. As for me, whether I find them through investigation, or whether, according to his power in the opening of my mouth, I shall, as is fitting, pour them forth piously according to Paul, I shall not magnify the discovery by sheer number, nor shall I grow faint at the deficit, nor shall I make hesitation an obstacle; but walking the good and most middle path, as is required, according to the grace that is in me from him—as though it were a power drawn from every Scriptural fountain, both within and without—and composing the greater part with pious knowledge, drawing up the droplets with the sponge of the divine Spirit, I shall pour forth through my tongue what is sweet, and I shall bestow names upon the unviewable, who is utterly alien to human reasoning, formless to sense, unconceivable by nature, the supernatural, the super-divine. And this entirely for his glorification; hence, having blunted my daring through confidence, and having incited that confidence with purpose regarding the naming of God, I cry out in this way, proposing to the pious the fruit of piety like a most excellent feast. Therefore, let the reader not allow the power of his mind to become idle in the word alone, but let him investigate the depth, or let it be explained according to his capacity—for the meaning of these names has another, most divine significance. For the names are not set down simply and by chance, but they manifest powers indicative of the divine majesty. For this reason, placing the composition with much piety, and directing my judgment toward those who are learned and God-loving, supplicatingly invoking the grace of the Spirit, with confidence and eagerness I thus begin. ^B

God; the merciful; who loves the merciful. The Father of mercies; the lover of beauty; the lover of goodness; the compassionate; the good; the kind; the merciful; the doer of mercy; the receiver of mercy; the dispenser of mercy; who has mercy on the worthy—according to whom is mercy; for whom is mercy; through whom is mercy; in whom is mercy; the righteous; the dispenser of justice; who judges; who exacts justice. Who inflicts condemnation; the light-bearing; the giver of light; the maker of light; the ruler of light; the radiance of light; the producer of lights; the far-shining; the governor; the provider; the treasurer of good gifts; the unconquered; the victorious; the maker of victory; the lord of victory; the master of victory; the master of glory; the Lord of lords; the King of kings; the God of the so-called gods; the refutation of those who are gods only in appearance; the witness of truth; the impartial judge; the tribunal that cannot be bribed; the unerring eye; the all-seeing gaze; the Being; the beginningless; the causeless; the unviewable; the Most High; the incomprehensible; the uncircumscribed; the unknown; the untouchable; having darkness around him; the depth of goodness; the fountain of gifts; the life itself; the Life; through whom are the lives; through whom are all lives; into whom are all things; unchangeable by nature; immutable in essence; unalterable by nature; the self-sufficient; the perfect; the initiator of perfections; the super-essential; the super-divine; the super-good; the super-light; the far-appearing; the life-bearer; the perfect; the shaper; the creator; the sweet master; the seller of gifts; the ruler on high; the hospitable; the sufficient; the great; the strong; the strengthener; the immortal; the producer of beings; the maker of matter and form; the primordial light; the fountain of goodness; the flood of gifts; the river of cheerfulness; the ever-flowing stream of beneficence; the ray that draws one outside of reflection; ^C the drop of exultation; the ocean of forbearance; the long-suffering; the gentle; the non-resentful; who repents over the wickedness of men; the primary cause; the shadowless radiance; the provider; the overseer; the pilot; the harbor of those who are storm-tossed; the calm of those who are tossed by waves; the refreshment of those who are in pain; the turning-back of those who sin; the sun that set-teth not; the lamp that is inextinguishable; the giver of light to those in darkness; the unfading brightness; the serene; the maker of serenity; the almighty palm; the tutor of the senses; the staff of the weakness of nature; the teacher of virtue; the refutation of vice; the lawgiver; the guardian of the law; the venerable; the one who is worshipped; the holy; the path of life; the ineffable joy; the knower of secrets; the refutation of the mind; ^D who recalls the prodigals; who instructs and mortifies; who leads down to Hades and leads up; who binds in weakness; who loosens in power; the trophy-bearer; the trophy-maker; the worker of signs; the wonderful; who honors the worthy; the physician of our souls and bodies; who is present everywhere; who fills all things; the treasury of goods; the provider of life; the birth of ideas; the bodiless; the unformed; the formless; near in power; far by nature; the only pure; who cleanses; the only clean; who admits the clean; the cleansing fire; the untouchable flame; the water that cleanses pollutions; the ultimate object of desire; the all-worker; the root of all reality; the unviewable height; the immeasurable depth; the intangible; the spring-like; the cause of the Word.

THEODORI II IMP. DE COMMUNIONE THEODORI.

^{A B} [Γ] [Δ] ^A This triangle ABC completes the triangle ABC; ^B the diameter of it having been placed, it establishes in the circles constituted by the perpendiculars of the triangle, a center M to F. The perpendicular is not equal to the side AB, and this is also the diameter of the PS circle; and thus the circle of which this is the diameter is unequal to the MF circle, of which this is the diameter. Thus, the GMΘ triangle—the one which, by becoming a side of the ABC triangle, has been constructed—is smaller than the ABC triangle; the sides are stretched beyond one another, making the diameter and the perpendicular greater again, since the triangle AC is not equal to its own side wherever it might pass, unless it should depart from the perpendicular of the side BC at point G, and it will be formed, even the one which is the diameter, as unequal, and it is smaller than the side BS, being itself also the diameter of the XL circle, just as the XL circle is unequal and smaller than the MF circle, of which AB is the diameter; for the BC itself is, and the EBZ triangle, which is the diameter of the ABC triangle and the XL circle, has been constructed as unequal and smaller than the ABC triangle; and again [as to] the diameter, having taken the BΩAΩ sides equal to this one, by necessity, it made a triangle equal to the ABΩ. And since, therefore, the side AB is greater than the BC diameter, and this is [greater] than the HG perpendicular, and it sets them [in place]: the AC [sets] the MF, the BE [sets] the XL, and the HG [sets] the QS, necessarily, the MF is greater than the XL, and the KD [is greater] than the PS, just as they have the diameters which they have assumed; and thus the ABG [and] the EBZ [and the] GHO triangles are thus: for just as the MF is to the XL, and the ABG to the BEZ, and as the XL circle is to the QS circle, so too is the BEZ to the GHO; therefore, as the MF is greater than the XL [and] QS, so too is the ABG greater than the BEZ [and] GHO; only the ABΩ is equal to the ABG. The sides, therefore, of the triangle, and the diameter, and the perpendicular do not make circles equal, nor all the triangles, being terminated by the center and the midpoint, which was to be demonstrated.

6. In addition to these things, we judge it necessary to demonstrate that every triangle recorded from the diameter of the circle will contain half the area of that which has as its side the diameter of the circle, which is truly a noble theorem for demonstrating that the circle is double the equilateral triangle described from its own diameter. It is necessary to describe a circle, and to take its diameter, and to place it as the side of a triangle, and to construct it, and to show that the circle is double that [triangle] which has the diameter as its side at the center. Let the circle PΘ be described with the intervals of ABTΩHX; let them be joined.

^C [The Latin column provides a translation of the Greek text above, noting] ...that the triangle GHC, whose perpendicular and diameter are those of triangle ABC and circle QS, constitutes an unequal triangle, and [is] smaller than triangle ABC. For the sides that are stretched beneath make themselves greater than the diameter and the perpendicular. Again, since the triangle B is extended until it is equal to the side where it is terminated, if it is not terminated at C, it is the limit of side BC. It will therefore be terminated and will become a side, if indeed the name of the diameter will not be, and it will not be unequal and smaller than side BC. ^D ...the BE diameter of circle XL; necessarily circle XL will be unequal and smaller than the circle whose diameter is AB; for the BC line is to this, and the EBF triangle, therefore, which is the diameter of circle XL, [having] become a side, constitutes [something] unequal and smaller than the triangle ABC. Again, the diameter IU, since it is also a side of the triangle, having assumed the sides BO [and] AO, as equal, of necessity constitutes the triangle ABΩ, equal to that which has the side AB. And since the side AB is greater than the diameter BE, and it is also greater than the perpendicular GC, the diameter constitutes [the rest]. ...to demonstrate that which is cognate to the things which have been said, namely that every triangle described from the diameter of a circle comprises half the space of that triangle which has for a side the diameter of the circle, which is indeed a noble theorem, and fitted for showing that the circle is double the triangle of equal sides described from the subtended diameter of the circle. One must therefore describe a circle and assume its diameter, and place it so that it is the side of the triangle, and of the constructed triangle show the circle to be double, whose triangle has the diameter for a side. In the center 1, let the circle be described... [Note: I do not think these words up to number 7 are by the author himself. See Preface.]

^A a boundary against what is contrary to nature, the crossing of those being changed, the rule of life, the plumb-line of truth, the canon of rectitude, the immutable standard, the water of refining, He who makes His angels spirits, and His ministers a flame of fire, He who establishes the earth upon its security, He who causes the grass to spring up for the cattle, and the green herb for the service of men, He who touches the mountains and they smoke, He who gives food to all flesh, the Giver of wheat, the Lawgiver of Israel, the transcendent God, the inheritance of those who fear Him, eternal life, the inviolable treasury, the Knower, the One who urges on the prophets, the Perfecter of priests, the Lawgiver of priesthood, the Receiver of sacrifices, He who knows all things as no one else does, He who draws up water into the clouds, He who crushes within Himself the tumults of the rushing sea, He who hedges the sea with sand, the glory-sender, the glory-sent, the dog-bearer, the Healer, the Savior of the world, He who dwells in light, the Inaccessible, the Cultivator of minds, the Eternal, the Undying, the Unstumbling, the Indigent-less, the Unsurpassable, the Incomparable, the Untiring, the Invincible, the Provider, He who creates the liturgical ^B spirits, the Corruptibility-less, the Impartial, the Redeemer of the world, the abyss of wisdom, He who arranges all things for our profit, the hope of all the ends of the earth, He who measures the heaven with a span, He who holds the earth in the hollow of His hand, the Bread of life, He who takes away the sin of the world, the Forethinker, the Illuminator, the Undefiled, the Unspotted, the Passionless, the Protector, the Helper, the Unifier, the only Redeemer, the Pre-principle, the Unmoved toward evil, the Praised, the Super-exalted, the Lamp of light, the Creator, the Guardian, the Advocate, the Watcher, the Co-essential, the Friendly, the Victor-leader, the Lamp-lighter, the Tension-bearer, the Deep-creator, the Signpost, the Center-fixer, the Sphere-worker, the Sun-mover, the Moon-shiner, the Way-maker for the planets, the Living, the Ever-living, the Maker of the angels, the Life-shaper, the Giver of hands, the Earth-creeper-worker, the Nameless, the Many-named, the All-named, the Holder of temperance, the Dissimilar, He who girds kings with strength, the Over-thunderer, the Judge of laws, the Mankind-ruler, the Holy, the Zealous, the Sabaoth, the Impossible-to-deceive, He who has no proportion, the Maker of otherness, the One in nature, the One in kingship, the One in lordship, the One in power, the only Wealthy One, the only Giver of good things, the Olympian, the Terrestrial, the Guide of what is necessary, the Mighty, the Thunder-delighter, the Cloud-gatherer, the High-thunderer, He who dwells in the highest mansions, the Earth-shaker, the Healer-worker, the Encourager. ^C The Peace-maker, the Peace-named, the Self-fixer, the Giver of ambrosia, the Giver of nectar, He who adorns the heaven, He who brings down the rain, He who lifts up the humble, He who crushes the uplifted, He who exalts the horns of His righteous ones, He who strengthens kings, the consuming fire of sin, the unsleeping eye, He who accepts humility, He who sets Himself against the proud, He who checks the arrogant, He who pours mercy upon all, He who rains upon the wicked and the good, He who makes His sun rise upon the just and the unjust, He who makes and changes all things, He who alone changes natures, He who knows all things even before their creation, the unsearchable abyss of loving-kindness, the sea of good things, the flood of benefits, the Ruler of the virtuous, the only fearful One, He who has heaven as His throne, ^D He who boasts of the earth as a footstool, He who bridles the sea with sand, He who checks the wildness of the deep, He who makes it smooth as a wave, He who provides safe sailing for ships, He who manages all things for our profit, the sword of vice, the axe of injustice, the blade of treachery, the saber of wickedness, the crushing of deceit, He who hates slander, the Maker of visible things, the Fashioner of intelligible things, the Producer of perceptible things, the Creator of things not seen, the Founder of immaterial things, the Sustainer of material things, the Virtuous, the Self-goodness, the Merciful, the Mercy-worker, the Self-light, the Compassionate, He who uses mercy with pleasure, He who judges those who judge, He who has mercy on those who show mercy, He who loves those who love, the Knower of things to come, He who spread out the ether, He who cleaved the primordial light, the Light-like, the Giver of lights, He who holds all life in His hand, He who adorned the spring, the Producer of summer, the Architect of autumn, He who assigned cold to winter, the Sender of winter-torrents, He who dries up rivers, He who rolls the stars along, the Unconquered, the Undefended, the Untouchable, the Indivisible, who sees all things indivisibly, the Joy-making, the Giver of good cheer, the Giver of wisdom, the Truthful, the Highest, the All-guardian, the All-nourisher, He who sees all things as if they were present, the Impartial, the Master of breath, the Giver of health, the Unimpeachable, the Passionless, the Incomparable in goodness, the Self-mind, the Self-knowledge, the Self-intellect, the Self-perfection, He who strengthens the weak, the overflowing Power, the Man-maker, the unerring Step, the Non-great, the unequal Magnitude, the Monad, the Unifier of monads, He who is within all things, the Straightener of minds, the Balance of justice, the Snow-thrower, the Giant-smiter, the Inaccessible, the Untouchable, the Uncorrupt, in whom are lives, the Self-breath, through whom are breaths, by whom are breaths, from whom are breaths, the Unapproachable, He who is unto the ages of ages.

SUPPLICATORY CANON TO THE MOST HOLY THEOTOKOS

EXHORTATORY CANON TO THE MOST HOLY MOTHER OF GOD

(From the Paracletice of the Greeks, with our translation. Another version was published by Fr. Raynaud, S.J., in his Works, Vol. VII, received from Hippolytus Maracci, who had it made from a Greek codex of Leo Allatius by his brother, Ludovicus Maracci. But it deviates entirely from the Greek text of the Paracletice.)

^A 1. Hirmi. Pharaoh the charioteer, the miraculous rod of Moses once submerged in those days. After he had divided the sea in the form of a cross, he saved the Israelites migrating from Egypt, traveling on foot; who sang a hymn to God.

The onsets of sorrows harass my humble soul, and clouds of calamities darken my heart, O God-betrothed; but do thou, who gavest birth to the Light, the divine and pre-eternal, shed upon me the joyous light.

From innumerably many constraints and tribulations, and from hostile enemies, and from the calamities of life, being freed, O Immaculate one, by thy mighty power, I hymn and magnify thy boundless compassion, and thy supplication for me.

^B Therefore, full of confidence, I flee to thy protection, and I am present seeking consolation from thee, and prostrate on the ground, O Lady, weeping and groaning, I pray thee not to spurn me, the wretched one, thou who art the refuge of Christians.

I shall not be silent in loudly proclaiming thy greatness; for if thou, O Maiden, hadst not always stood by, interceding for me to thy Son and God, who would have delivered me from such a whirlpool and from terrible dangers?

Deliver us thy servants from dangers, O Theotokos, because after God we all flee to thee as to an unbreakable wall and protection.

Look upon me in thy favor, O most praised Theotokos, regarding the grievous affliction of my body, and heal the pain of my soul.

Look upon me in thy favor, O most praised Theotokos, regarding the grievous affliction of my body, and heal the pain of my soul. ^A

3. Hirmus.

Troparium.

4. Hirmus.

Troparium.

^A ad miserias quibus corpus meum vexatur, et animæ doloribus medere.

5. Oirmos. Why did you cast me away from your countenance, O unapproachable Light? And grievous darkness surrounds me, a wretched man. But turn toward me, I beseech you, and direct my ways according to the light of your commandments.

Troparion. With a grateful heart I cry to you: Hail, Virgin Mother; hail, Bride of God; hail, divine refuge; hail, veil and unapproachable wall; hail, protectress, savior of those who flee to you with faith.

Those who hate me without cause have prepared darts and swords and pits, that they might tear to pieces my most wretched body and cast it down to the depths of the earth. But you, O Pure One, deliver me from their snares, having anticipated their attacks.

What gift of gratitude shall I offer you for the gifts which your infinite magnificence has bestowed upon me, and for your unmeasured goodness? Therefore, I glorify, hymn, and magnify your ineffable compassion toward me.

Deliver your servants from dangers, O Theotokos, for after God we all flee to you as an unbreakable wall and protection. Look with favor, O most hymn-worthy Theotokos, upon the grievous affliction of my body, and heal the pain of my soul. ^B

6. Oirmos. I pour out my prayer to the Lord and to Him I declare my tribulations, for my soul is filled with evils and my life has drawn near to Hades, and I pray like Jonas: From corruption, O God, deliver me.

Troparion. ^C Clouds of sorrows have covered my miserable soul and heart, and they bring darkness upon me, O Maiden; but you, who gave birth to the unapproachable Light, drive these far away by the impulse of your divine intercession.

I have known you as a consoler in miseries and a healer of diseases; I have known you as the destroyer of death, an inexhaustible river of life, and in every tribulation a prompt and effective comforter.

I do not keep silent about the abyss of your mercy, O Lady, and the fountain of your countless miracles, and the spring that is truly inexhaustible of your compassion toward me; rather, I confess, cry out, and proclaim it to all, and I am set on fire.

The tribulations of life have surrounded me on all sides, like bees around a hive, O Virgin, and they seize my heart; the darts of sorrows wound it. But I have you as ^D helper and deliverer, O all-blameless one.

Deliver your servants from dangers, O Theotokos, for after God we all flee to you as an unbreakable wall and protection.

Look with favor, O most hymn-worthy Theotokos, upon the grievous affliction of my body, and heal the pain of my soul.

[7. Hirmus] The children of the Hebrews in the furnace trod down the flame boldly, and transformed the fire into dew, crying: Blessed are You, O Lord God, unto the ages! [Troparium] O Deipara, who gave birth to the Light, illuminate me who am surrounded by the night of sins, you who are the pure and immaculate vessel of light, that I may glorify you from my inmost heart. ^B Provide for me, Virgin consoler, for I am destitute of all help; for you are the helper of the needy by your power, and the hope of those who have already despaired of all things. I glorify you with all my heart and mind and lips, I who enjoy your great gifts; but oh, the wonder of your goodness and your infinite miracles! Look with your merciful eye upon the wretched state in which I am, and out of your infinite mercy deliver me from miseries, dangers, and temptations. Rescue us, your servants, from dangers, O Deipara, because, next to God, we flee to you as an immovable wall and protection. Look with favor, O all-hymned Deipara, upon my grievous bodily affliction, and heal the pain of my soul.

[8. Hirmus] The Lord, who in the holy mountain and in the bush made known to Moses the mystical mystery of the birth of the Ever-Virgin, praise and superexalt unto all ages. [Troparium] Because of the bowels of your mercy, O Virgin, do not abandon me, who am sunk by the surge of the waves of life, but extend to me a hand of help, for I am crushed by the miseries of life. Calamities and distresses and necessities have found me, O Pure One, and the miseries and temptations of life have surrounded me on every side; but stand by me and take hold of me with your strong protection. In storms I have found you a harbor, in sorrows joy and gladness, in sickness speedy help, and in dangers a deliverer and protectress in temptations. Hail, fiery throne of the Lord; hail, golden lampstand, inextinguishable lamp; hail, the glory of virgins and the adornment and boast of mothers. Deliver us, your servants, from dangers, O Deipara, because all of us, next to God, flee to you as an unbreakable wall and protection. ^D Look with favor, O all-hymned Deipara, upon my grievous bodily affliction, and heal the pain of my soul.

[9. Hirmus] Heaven was astonished at this, and the ends of the earth stood amazed, that God has appeared to men in the flesh, and your womb has become more spacious than heaven itself.