Addenda

ADDENDA

ORDER OF THE PRE-SANCTIFIED OF THE HOLY FORTY DAYS.

After the priest has given the blessing (1), and the proemiac psalm (2) has been recited stichologically (3), after the exclamation (3) we chant the [psalms] "To the Lord" (4).

Notes.

Nicetas Pectoratus the Studite, a hieromonk, can shed light on the foregoing, although he speaks with the impetus of ignorance and in a spirit of error, babbling against the praiseworthy custom of the Roman Church: "You have been accustomed to perform the complete offering of the Mass on every day during the holy days of the fast." (He is speaking to the Latins, and soon, having cited the apostolic canon commanding the fast, he adds): "Serving, therefore, and fulfilling the administration of the holy Mass at an hour other than the third hour of the day, at which the Sacrifice was proclaimed to be offered, how do you observe the fast until the ninth hour of the day, breaking it at the time of the celebration of the Mass? By no means. But if this is impossible ^C ...

(1) After the priest has given the blessing: These words: "Blessed is the kingdom of the Father, and of the Son, and of the Holy Spirit, always, both now and ever." (2) The proemiac psalm serving as the beginning of many offices is the one that says: "Bless the Lord, O my soul," etc. (3) Stichologically recited: It is said to be when it is recited by verses. (4) "To the Lord": The Gradual psalms are called this because the first of their psalms begins with these words, "To the Lord."

Addenda

Gradual Canticle. To the Lord when I was in distress, I cried out, etc.

Various Readings. Notice on the Manuscripts

The second is the patriarchal Euchologion, which, as Arcudius writes in *Concordia*, Book VI, ch. 5, was given during the Council of Florence by the Greek priest Gregory Vari (Cretensis) to the cardinal priest Julian of St. Sabina, as is noted in the cardinal's own hand at the bottom; Bessarion, the cardinal, having been presented with it, subsequently became abbot of Grottaferrata and bequeathed it to that same monastery to be kept, after his death. The third is Allatius's, and its characters, in the opinion of Allatius himself, represent the antiquity of the fourth century back. In my judgment, it was written by the order or hand of Germanus, bishop of Amathus and supreme primate of the Greeks on the island of Cyprus, living in the year of the Lord 1260; the evidence for this opinion is, first, that it exhibits almost nothing besides pontifical duties, and in the pontifical matters it does contain, it prefixes the name of said Germanus everywhere, and furthermore contains the acts of a provincial synod celebrated under him; and also that it has kept intact, from the year 1287 until this day, a transsumpt of a bull of Alexander IV translated into Greek, which defended said Germanus from the harassment of Latin bishops; and finally, that it celebrates the name of the Palaeologi, rulers of the Orient at that time, in the *Stauropegion* office.

The fourth manuscript seems to be of the same age, from the aforementioned monastery of Grottaferrata, presented to me as a gift by the Reverend Father Basilius Falasca, procurator general of the monks of St. Basil to the Supreme Pontiff, a man most highly commended for his Greek letters and monastic discipline; this is by no means the work of the Eastern Greeks, but of Westerners—that is, those living in the southern parts of Sicily or Magna Graecia—by any casual judge. For Sicily mentions such princes as Ruggero, Roberto, etc., and bishops such as Orlando, Ansegiso, etc., which are Latin names; and they call the king not *Basileus* (for this name the Greeks use only for the emperor), but *Rigas*; and furthermore, it includes an order of the sacraments of baptism, marriage, and extreme unction, either conformable to or accommodated to the use of the Latins (which the Western Basilians themselves do not deny, whether performed by their ancestors or by certain individual bishops ignorant of Greek affairs). Where I have used this, I have called it the Cryptoferratense of Falasca. Another euchological volume of the same monastery was named by me the Cryptoferratense of Bessarion, after the one who gave it and who presided over the monastery. The fifth is another ornament of the Barberini library, which I therefore call the second Barberini, or marked by the number 88. I pass over other manuscript fragments, both from the library of the same eminent cardinal and those offered to me by the diligence of friends; for instance, the Mass of Basil rolled up in the manner of the ancients, found in the aforementioned monastery of Grottaferrata, at the bottom of which it is clearly written: "This holy liturgy of the great Basil was written in the year 6510 [which is 1041 after Christ's birth], November 15, by the hand of Arsenius of Achrida, a sinner; may all who read it offer a prayer."

(α) "Gradual Canticle": The Morelli exemplars, which regarding the present office lack this title, were offered to be compared before each psalm.

Notes

^A Song of the steps. I lifted up my eyes to the mountains, etc. Song of the steps. I was glad at those who said to me, etc. Song of the steps. To you I have lifted up my eyes, etc. Song of the steps. Had it not been that the Lord was with us, let Israel now say, etc. Glory. Song of the steps. Those who trust in the Lord are as Mount Sion, etc. Song of the steps. When the Lord brought back the captivity of Sion, etc.

^B Song of the steps. Unless the Lord builds the house, etc. Song of the steps. Blessed are all who fear the Lord, etc. Song of the steps. Often they have attacked me from my youth, etc. Glory. Song of the steps. From the depths I have cried to you, O Lord, etc. Song of the steps. O Lord, my heart has not been exalted, etc. Song of the steps. Remember, O Lord, David, etc.

^C Song of the steps. Behold now, what is good, or what is pleasant, etc. Song of the steps. Behold now, bless the Lord, all you servants of the Lord, etc. Glory. Now and ever. Alleluia three times. But for "O Lord, I have cried," we set ten verses, and we chant the *idiomelon* of the day twice, and the *martyrikon*, and the three *prosomoia* of the Triodion, and from the Menaion three others for four verses. Glory. Now and ever. *Theotokion*, or *Stavrotheotokion*. But if at that hour a Triodion is not to be found, he says the present *idiomelon* and the rest.

Notes. Glory. This alone brings in what is related to it. To this likewise the following must be subjoined: "To the Father, and to the Son, and to the Holy Spirit. Now and ever, and to the ages of ages." Alleluia. For "O Lord, I have cried." *Idiomelon*. A *troparion* having its own melody. The *eirmos* on the other hand permits others of its own standard to be adjusted to it. *Martyrikon*. Understand again [a troparion] composed in praise of the martyrs. *Stichera prosomoia*. Verses "similar" consist of an equal number of syllables, so that they may be chanted in the same tone: just as with stanzas of the same meter, whether in Greek or Latin. Meursius interprets it as a song which is divided into three parts, which they called *odai*, but incorrectly. For since *ode* is a "song," who speaking correctly would say that a "song" is divided into three "songs"? ^D Therefore, writes Gretser (vol. III, *De Cruce* book IV), it receives the name from three odes: the Greeks indeed distinguish the book by this title, although it contains more than three odes. It retains, however, the name of Triodion because of the first Triodia to be chanted in honor of the Holy Trinity during Quadragesima, the author of which—whose footsteps others followed thereafter—is said to be Cosmas of Jerusalem. In Quadragesimal offices the Greeks use the song "Alleluia" more frequently and repeat it, and they indulge in chanting it more easily, as they recognize that that season requires more prolonged divine praises; they also take it up in funeral rites for the dead, and so it is an argument among them not for joy, as it is for the Latins, but rather of mourning, compunction, and devotion. How vainly, however, Michael of Constantinople boasts of his offices on account of that word, see Baronius, year 1057, number 29. When psalm CXL, "O Lord, I have cried," is recited—understand the mode: and it is, says the learned Ligaridius, to be recited in a voice peculiar to itself, grave, and harmonious, as if having a melody of its own.

^A *Versus similares. Tonus primus.* Spiritual, brethren, taking up the fast, speak not with your tongues deceitfully, nor place a stumbling-block before your brother as an occasion for sin; but by repentance adorning the lamp of the soul, let us cry out with tears to Christ: "Forgive us our transgressions, O Lover of mankind." *Then the Martyricon.* Most famous martyrs, you were not hidden by the earth, but heaven received you. The gates of paradise were opened to you, and having entered within, you enjoyed the tree of life. Intercede with Christ, that peace and great mercy may be granted to our souls. *Other similar verses. The same tone. Most famous martyrs.* Let us desire the fast of the soul, which withers the most troublesome passions by the help of the Spirit, and strengthens us to perform godly deeds, and sends the mind upward to heaven, and procures the forgiveness of those things wherein we have sinned, bestowed by the merciful God.

*Notes.* Regarding the Triodion and the remaining ecclesiastical books, the most learned Leo Allatius has written more fully and excellently in a short work soon to be published. — *Menaion.* The volumes containing the Offices of each month distinctly are called *Menaia*. Therefore, Meursius ineptly interprets "Canticum" according to custom. There is no small distinction between *stichos* and *sticheron*; the former is a short verse taken from Scripture, and especially from the Davidic psalms, while the latter is a verse composed by an ecclesiastical hymnographer, though in a more prolix sentiment, and indeed according to the norm of longer periods. And for the sake of noting this distinction, I have translated *stichos* as "versiculum" (short verse) and *sticheron* as "versum" (verse) everywhere in this volume. ^B Always understand the *modulum* (melody) in honor of the Virgin Mother of God, produced after the heresy of Nestorius without the addition of "Theotokos" (Mother of God). There is also another melody of the Cross and of the Mother of God, containing their joined praises, or at least a mixed and truer mention. ^C ...and its argument, singing out many things that ring false, so that it utters nothing that might refresh the mind and sense. Therefore, *echos*, in Greek ecclesiastical chant, is properly the same as "tone" in Latin. Now the Greeks have their eight tones, from which the book is called *Octoechos*. The first four tones have obtained a simple naming, *echos* alpha, the first; *echos* beta, the second; *echos* gamma, the third; *echos* delta, the fourth. The four later ones receive a different denomination: for the fifth is and is written *echos* plagios alpha, the first oblique tone; the sixth is or the second oblique tone. The third is called *echos* barys, the "grave tone," on account of the delay and the gravity of the voice during its chanting. The last is *echos* plagios delta, the fourth oblique tone; concerning which those skilled in music, and those taught in its speculative theory, are to be consulted. ^D ...verses are understood to be chanted in the Mass of the Presanctified, after the prayer of the third antiphon, where the preceding rubric and all things that follow here have their proper place. Truly observe that this first verse, if the proper one is lacking due to a scarcity of books, corresponds to that which is called *tes hemeras*. Whence it deals with the fast; the second is composed in praise of the martyrs; the others are four similar ones, especially three, carrying the title *prosomoia* in that, consisting of an equal number of syllables, they are also to be chanted to one and the same song. (8) *Most famous martyrs.* If it is not fitting, as was seen above, from the council of Laodicea, can. 51, to celebrate the Nativity of the martyrs or their memory on days other than Saturdays or Sundays during the time of Lent, why do the Greeks openly commemorate the martyrs with this melody on every day, even in the offices of the Presanctified themselves? Because the canon forbids the holding of any private solemnity, lest they detract from the honor due to the saints, they perform the celebration of all together on the Saturday preceding Sexagesima, and renew the memory of all on each day with the praised melody. Balsamon confirms the first part of this answer, writing in the Trullan canon: ...and the memorials of the saints. I believe, however, that the monasteries that are perfect and follow an accurate way of life, on account of the present canon (by which martyrs are forbidden to be celebrated more solemnly in Lent) sing and read the canons, and the *martyria* (that is, the sacred memorials) that occur during the whole of Lent, before the week in which one abstains from cheese. Truly, not less than by tradition, the very reading of this *module* supports this. (9) *Most famous martyrs.* This title indicates that the next verse is to be chanted for the same reason as the preceding one, *Most famous martyrs*. But why is this considered a form of chanting rather than the other? I answer that the Greeks in their churches for the most part lack musical books marked with notes, yet they keep the more common hymns or *moduli* (melodies) fixed in their memory according to the norm of the tones, and in the likeness of all these, they chant the rest of the same meter or *prosomoia*: and for this reason, they prefix their first words to others as a title, and these are called *eirmoi*, because the chant of those that follow is derived from them, and they draw them into the norm of their own chant.

^A Similar. Having spent all my life disgracefully, O Lord, with harlots, wretched as I am, like the prodigal, I cry out with compunction: Heavenly Father, I have sinned; be propitious, save me; and reject me not, who have wandered far from Thee and am now destitute of divine works.

Other similar verses, Tone 4. Thou hast given a warning. Grant me compunction, and release from evils, and amendment of life, now that I am plunged in the passions of the body and have moved far from Thee, O God, King of all, and have no hope from anywhere; and save me, the prodigal, through Thy great goodness, O Jesus almighty, the Savior of our souls.

^B Similar. The divine Moses, through fasting, being purified, beheld the One desired. Emulate Him, therefore, O my humble soul, and strive in the day of abstinence to be cleansed from evils, so that thou mayest behold the Lord, who grants thee remission, and propitiation, and deliverance, being good and a lover of mankind.

Glory. Both now. Of the Theotokos. Entrance. Prokeimenon. Tone 4. I have trusted in the mercy of God forever. Verse. Why dost thou boast in malice, O mighty one?

Genesis reading. Noah was six hundred years old, and the flood of waters came upon the earth. And Noah entered, and his sons, and his wife, and the wives of his sons with him into the ark, because of the water of the flood; and of the clean birds, and of the clean cattle, and of the unclean birds, and ^C of the unclean cattle, and of the reptiles crawling upon the earth, two by two. From all things they entered unto Noah into the ark, male and female, as the Lord God had commanded Noah.

Prokeimenon. Tone Plagal 1. When the Lord turned again the captivity of His people. Verse. The fool hath said in his heart.

Proverbs reading. My son, if thou becomest wise for thyself, thou shalt be wise also for thy neighbor. But if thou turnest out to be evil, thou alone shalt draw [the consequences]. ^D A son well-instructed shall be wise, and he shall use a foolish minister [as a servant].

He who leans upon falsehoods, this one shall shepherd the winds; and the same shall pursue winged birds. For he has left the paths of his own vineyard, and has wandered from the axles of his own husbandry. He travels through a waterless place, and a land appointed for thirsts; and he gathers fruitlessness with his hands. A foolish and bold woman becomes wanting in bread. She does not know shame; she sat at the doors of her own house on a chair, ^B conspicuous in the squares, calling those who pass by on the way, those who are directing their own paths. Who is most foolish among you? Let him turn aside to me. And to those lacking understanding she exhorts, saying: "Touch gladly stolen bread and drink sweet stolen water." But he does not know that earthly ones perish at her hand; and she meets those who are on the stair of Hades. But spring away; do not linger in her place, nor fix thine eye upon her; for thus thou shalt pass through alien water. And abstain from alien water, and do not drink ^C from an alien fountain, that thou mayest live a long time, and years of life may be added to thee.

Then is said, "Let my prayer be directed," and thereafter the divine liturgy of the Presanctified is performed.

DECLARATION OF THE DIVINE LITURGY OF THE PRESANCTIFIED

In the holy and great Lent, when the priest intends to perform the Presanctified, at the offertorio...

Notes

(13) *Explanation of the divine liturgy.* It is not an explanation, but in my judgment a total confusion and disorder of the divine liturgy of the Presanctified, which neither explains nor comprises whatever relates to it. It would have been better indeed, from the titles placed above, from the present, and from what is to be read below, to compose one single series of the liturgy, rather than to have gathered in a perturbed manner and without order the readings in the aforementioned parts, certain rubrics here, and others in the following parts, along with the rest that make up this liturgy. My mind would certainly have ^D chosen to place all things well-arranged in their proper place, had I not remembered that I was to act the part of an interpreter and scholiast, not an author and corrector. If you wish, Reader, consult the various readings of the Morellian copies mentioned above; since they contain a better disposed series of all things, they will also provide greater satisfaction to the mind regarding the present rite.

(14) *In the holy and great Lent.* Great is the Lent among the Greeks, whether you consider the account of abstinence, or the time in which they prepare for it, or finally the time when it is confessed along with the other fasts occurring throughout the year. They fast for seven weeks, and two are set aside for undertaking the great Lent. The Sunday which for us is Septuagesima, among them is called *Prophone* (the announcement), publicizing the fast to be observed at the preceding time, and during the whole following week, and also on the fourth and sixth days, as also those preceding Septuagesima, it permits meat. It does so by refuting the error of the Armenian Tetradites, who imitate the fast of the Ninevites at this time and assume another rejected by the Church, about which Balsamon speaks at length in canon 69 of the apostles. That week, therefore, is the *Carnisprivium*, and the one following it is also a Sunday, "Cheese-eating" or "Cheese-week," because although meats have been removed, it is still permissible to eat eggs and dairy, concerning which the Triodion says: But concerning the "Cheese-eating" week, some say that Emperor Heraclius ordained it, though it was formerly a meat-eating week; for while campaigning for six years against Chosroes and the Persians, he vowed to God that if he should prevail against him, he would change this and set a middle path between fasting and feasting: "Cheese-eating."... The first day of the week following Sexagesima, they begin the fast more strictly, and until the celebration of Pascha they abstain from fish and oil, except on the feast of the Annunciation and Palm Sunday, from whatever must be tasted. Even though they think they should not refrain from squill, oyster, crab, octopus, cuttlefish, and other such bloodless creatures, as being alien to the nature of perfect fish and not afflicting the stomach with crudity or baseness, just as with dried fish roe and those salted in the sun. Therefore, concerning the late dinner Andronicus the Elder was taking according to Nicephorus Gregoras, lib. 11, cap. ult., "All things were served in earthenware,"...

"… ^A On the Sunday offering, he does as is customary. And after breaking the first bread, and sacrificing (15), and piercing it, he breaks also the other breads (16), saying over each one, "In memory," "As a sheep," and "It is sacrificed," and "One of the soldiers." Then he pours wine and water into the holy chalice, saying the customary prayers; and he covers it with the sacred veils, and offers incense, saying the prayer of the Oblation; and thus he begins the divine Liturgy, and completes it as is the custom.

When he is about to sign (17) the breads, he says, "Make [of] this bread." In the singular number, as Christ is one, not as some ignorantly say, "these breads." And when he is about to elevate, he elevates them all together, and breaks the first-offered bread, and puts the portion into the holy chalice, and pours in the warm water, as is the custom. Then, having taken the holy spoon (18) ^B

Note.

(15) *Sacrifice*. The Greeks perform the ceremony after the consecration has been made, when the priest says, "Make this bread," as above in the Chrysostom Liturgy, fol. 77. But that it is here enjoined that the priest should not speak of the many consecrated breads in the plural number, *these breads*, but in the singular, *this bread*, Arcudius approves, lib. 3, cap. 17. For the mode of speaking, he says, is very common, so that we say "this bread" not only of one loaf, but also of many: whence Mark the Evangelist, having prayed in his Liturgy that God might send the Holy Spirit upon *the breads* (because many oblations were set forth), immediately adds: "That He may make the bread indeed, the body," etc.

(16) *Other breads*. Several breads are offered, or at least they are cut, so that they may become presanctified. For those particles which are kept, writes Arcudius, lib. 2, are larger, and the matter of that dry sacrifice ought to be honorable, and such as can be easily handled. For indeed, many ceremonies are performed around it, it is also divided, and it is put into the chalice; and he who desires to communicate must be a partaker of it.

(17) *When he is about to sign.* The Greeks perform the ceremony after the consecration has been made, when the priest says, "Make this bread," as above in the Chrysostom Liturgy, fol. 77. [Note: The text here repeats the core of the preceding argument regarding the singular 'bread'].

(18) *Spoon*. Genebrard translates it as a flesh-hook; the *labis*, however, is a spoon, and we have brought forth the reason for the name.

with the right hand, he dips it into the holy blood; and with the left hand he takes each loaf, and brings in the holy spoon, dipped with the holy blood (19), and touches it to the holy bread in the form of a cross on the part where the cross was imprinted (20) under—

Notes.

(19) *Dipped with the holy blood*. Arcudius, who ought to combat only the errors of the Greeks, attempts through excessive zeal to condemn at times their tolerated customs, and especially in book 2, chapter 17, in his response to the ninth argument of Symeon, and then in chapter 56, he formally rejects the custom by which the Greeks, for the sake of the Presanctified or for the sick, lightly dip the consecrated bread to be reserved afterward in the life-giving blood of Christ, that is, in that spoon, on no other grounds than the example of the Roman Church. Indeed, although the holy Roman Church—that it might set itself as a lesson and example to all its members, free from every suspicion of error or abuse—is able to do so, nevertheless, foreign customs, provided they are approved or tolerated, are nowhere to be rashly rejected or condemned by the private judgment of anyone; and as for the intinction of the consecrated bread, customary among the Greeks in the species of wine, it has willed that it be tolerated until now, and its reasons—if not of manifest consensus and approbation—are at least not to be reproved of tolerance. First, because this rite is not a modern institution among them, but received from Fathers much earlier than our own age. Second, because for the consolation of souls, and for the customary reception of the Eucharist under both species, they can with that same confidence handle the sacred species of the blood with which the supreme pontiffs [handle] those infected with the heretical taint of the bishops; and it is established that Pope Theodore, subscribing to the condemnation of the Monothelite Pyrrhus, diluted his ink with the blood of Christ, and, as Ciaconius recounts in his Life, he either received or left to posterity a similar example of condemning adversaries of the faith. Why, therefore, should it not be permitted for the Greeks, not for destruction but for the benefit of the soul, to moisten the consecrated bread with blood, even though those species must be dried afterward? If you say they are dried, and therefore completely lost and perished, and thus the divine matter is treated too profanely: they reply immediately that the substance of the wine, with all fluidity and moisture removed (since these are accidents occurring without corruption of the subject), can be maintained, and as easily as the nature of the bread if it be dissolved by liquid, and rendered fluid; but indeed the common sense of the Church and the theologians is that the sacred species of bread, cast into consecrated wine and dissolved by its moisture, and flowing like it, do not recede from their original nature, and therefore can exist equally with the nature of the wine, so to speak, even though its more subtle parts exhale in the applied heat, with the remaining denser and thicker parts, thickened by dryness, staying alone; which then, when cast into wine, are dissolved, reawakened, and emerge anew, always retaining their prior nature, containing the blood of Christ as before, and exhibiting it to those receiving: for this condensed part which we perceive is no less, for the integrity of the wine, than that which we contemplate; nor is it more alien to the nature of wine than coagulum (which no one fails to see is milk changed) is to milk, from which consequently the whey exudes, or, if you would say it better, it is resolved into the milk itself. But although, in my judgment and with the agreement of many, it is more likely that the species of wine, with excessive heat pressing upon them (for the Greeks religiously dry the intincted bread with a dish placed on a brazier, not in an oven or on a hearth as Arcudius claims) and with excessive dryness conquering the nature of the wine, are completely lost; not, however, on this account is the stigma of rashness and irreligion to be rashly branded upon them if they celebrate their Presanctified [Liturgy] with bread intincted in this way; for since they are accustomed to receive communion under both species of bread and wine, they do not seem to introduce anything against the law of custom—to which (whatever Arcudius may argue to the contrary in the aforementioned book 2, chapter 56) the holy Roman Church does not compel them to renounce—since they do not wish the species of wine to go sour by keeping them too long, nor do they judge that the whole bread should be infected by them; at least they lightly dip it in part and in the shape of a cross upon the crumb, so that they may both observe the accustomed rite of communion as far as the nature of the elements in which it is taken permits, and by this intinction they signify more expressively not only the blood shed from the body, but also the body itself, intincted and immersed in its own blood. Nor does it condemn the Greeks, this thought which is objected regarding the vanishing species of wine: for toward the utility of men, which the use and consumption of the sacraments respects, yields whatever is sacred and divine therein; and Basil, attending to this alone, did not fear to command that a particle of communion, kept for the longest time, be buried with him, according to the custom then in force. And although the deeds of the saints are not to be drawn into example without selection; where, however, they obtain use, they are not to be punished with a more severe sentence without mature examination of judgment: nor does it proscribe the rite of the Greeks mentioned, as Arcudius reports, in the testimony of Armenopulus in *Epitome of Canons*, section 4, title 6, where he feels: "That the Presanctified are not to be smeared by the spoon with the Lordly blood, in the instance of reserving them, the blessed John says more accurately, as is also done in our Great Church." That the Presanctified are not to be smeared by the spoon with the Lordly blood while they are to be kept, the blessed John hands down more accurately, as is also done in our Major Church. Indeed, these very words argue that even then this custom was widespread everywhere except in the Great Church, which—though John, a patriarch of uncertain number (not the Faster, as Arcudius falsely assumes, because he was earlier than the Trullan synod that instituted or confirmed the Presanctified, [and] could not have recognized the well-digested order of those later than Gregory II or Patriarch Germanus)—had struggled to prohibit. Nevertheless, its strength, as time progressed, obtained more and more, nor is it read as having been revoked by the supreme head of the Church before the schism, nor reproved after it at the Council of Florence, where matters of lesser moment were discussed, for the reason that, beyond everything produced thus far, those species of sacred wine do not rashly or by a profane reason perish, but either adhere to the species of the bread afterward and remain joined to them, or certainly perish in them, are refunded into them, or at least are not in any way torn away from them in their own demise.

(20) *Under the part*. That is, in the lower part of the bread, where the priest who is sacrificing, and for that reason is called the one who immolates, imprinted the cross; *sub mica*, under the crumb; for the outer side of the sacred bread is the crust, marked with the seal (*sphragis*). Furthermore, Genebrard wrote *Psychian* in Latin, he did not interpret it; he ought to have said the crumb (*micam*), by which name Paschasius, in book 11 *On the Body and Blood of the Lord*, was not afraid to call the sacrament of the Eucharist.

^A in the same *ciborium* (21). Then he takes the others, and does likewise for each one, and gathers them all together into the *artophorion*. Afterwards, the priest prays as is customary, and gives communion as is customary, and fulfills the divine mystery as ordained. But when he is about to perform the Liturgy of the Presanctified, having entered the sanctuary, he puts on his priestly vestments, only making the sign of the cross and kissing [them], and saying nothing (22) except "Let us pray to the Lord" for each of the garments. And the deacon, having obtained the opportunity, goes out. The priest exclaims, "Blessed be the kingdom of the Father." And immediately the *ecclesiarch* (23) [says], "Come, let us worship," three times, and the introductory psalm is recited. The priest, meanwhile, recites the prayers of the *lychnikon* (24). After the completion of the psalm, the *synapte* is said by the deacon, and after the exclamation, the *stichologia* is recited, that is, "To the Lord," with prostrations at the "Alleluia." At each antiphon, a ^B small *synapte* is offered by the deacon and an exclamation by the priest. When the *stichologia* has begun, the priest departs to the holy *prothesis*, and taking the presanctified bread from the *artophorion*, he places it with great reverence on the holy *diskos*, putting also wine and water into the holy chalice as usual, keeping silence and saying nothing (25), and taking incense, he incenses the asterisk and the veils, and covering them, saying nothing at all, not even the prayer of the *prothesis*, even if it be found in some copies; but only, "Through the prayers of the holy Fathers." For this sacrifice is already presanctified and completed. After the *kathisma* [and] "Lord, I have cried," according to the tone of the *idiomelon* of the day, we stand ten verses and repeat the *idiomelon*; then the *martyrikon*, the three *prosomoia* of the Triodion, ^C and the three of the Menaion, repeating one. Glory. Both now. *Theotokion*. Entrance without the Gospel (26). And when he is about to say the Gospel...

that is, on the day when the memorial of the finding of the head of the Forerunner is made, or that of the forty holy martyrs, on the feast of the Annunciation, and in Holy Week, then he performs the Entrance with the Gospel. Deacon: Wisdom, stand upright. The Light of lights. Deacon: Let us attend. ^A Sacerdos: Peace be to all. Deacon: Wisdom. The Reader says the *prokeimenon*, and the reading from Genesis follows, and the second *prokeimenon* is subjoined. And after this the deacon exclaims: Command. The priest then, taking the censer and the candlestick with the candle in his right hand, stands before the holy table, and having made the sign of the cross, says: Wisdom, stand upright. The Light of Christ appears to all. The Reader [adds] the reading from the Proverbs, and the proverb. And after the completion, the priest says: Peace be to you. Deacon: Wisdom. The Chanter [sings]: Let my prayer be set forth (Dirigatur), etc. First verse: O Lord, I have cried out. Second verse: Set, O Lord, a watch. Third verse: Do not incline my heart. After these are finished, we make three prostrations; then the deacon [recites] the *ektené* (the fervent supplication), and the rest.

As for the Great Entrance, "Now the heavenly powers" is said. The prayer of the Cherubic hymn is not said, but the priest, while censing, recites the fiftieth psalm; and after the procession and carrying out of the holy gifts, the "Now the heavenly powers" being completed, we make three prostrations, being uncovered (27). The priest removes the veils from the holy gifts and covers them with the *aer*. But when he is about to elevate the holy Bread, ^B he does not uncover the holy things, but with those divine gifts still covered, the priest inserts his hand with great fear and touches the holy Bread with reverence and awe, while the deacon says: Let us attend. The priest intones aloud: The Presanctified holy things are for the holy. And the rest is to be performed according to the customary manner.

THE DIVINE LITURGY OF THE PRESANCTIFIED

^C [Variatione lectiones omitted]

^D [Notes omitted]

^A Blessed is the kingdom of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages. Amen.

This divine liturgy is said only on fast days of Lent, as it is contained in the Typikon. The priest and the deacon enter and vest, reciting such prayers as are also in the liturgy of Chrysostom. Afterwards they take the censer, and cense three times with reverence where the holy Bread may be reserved, saying, "God, be merciful to me." Then the priest takes the holy Bread with the proper reverence and places it on the holy paten at the prothesis, saying, "I believe, O Lord, and I confess." Then, censing the aer, he places it on top, saying nothing, but only with reverence; likewise also with the covering. And into the holy chalice he pours wine and water as much as suffices, saying nothing, and with the covering he covers it, as is the custom, along with the aer with reverence, and comes to the holy table, making three prostrations, saying, "God, be merciful to me"; and he kisses the holy Gospel and the holy table; and the deacon says: Bless, Master.

The priest changes, and sets aside a particle, whether two, on the holy paten, moistened with a single drop from the holy chalice of the Sunday, and casting blood and water into the krater, he says: "One of the soldiers pierced his side with a spear, and at once there came out blood and water, and he who saw it has borne witness, and his testimony is true." And he censes, saying the prayer: "We offer incense." ^B And thus the deacon begins: Bless, Master. The priest takes the holy Gift and places it on the paten, saying nothing; and when he places the liquid, he says: "Blood and water which gushed forth our salvation; always, now and ever, and unto the ages of ages." The deacon says: "Let us pray to the Lord for the prothesis of the holy gifts." The priest says the prayer: "O Lord our God, send forth to us power from your holy height, and strengthen us to offer to you an unbloody sacrifice, a presanctified sacrifice, for the glory and praise of your Christ, always, now and ever." Then the deacon says: "Let us pray to the Lord." And censing the holy things, the priest says the prayer: "We offer incense to you." And censing the sanctuary and the people, the ninth hour being completed, then the deacon says: Bless, Master.

Concerning the lives of the saints: They say that it was he who ordained ^C what is called the liturgy near the Romans during the days of the fast, which is kept near to them even unto this day.

Notes. ... [and as for the rest] nor can Nicetas make Basil the inventor of this order, even if, since the Council of Laodicea prohibited the mass from being celebrated in Lent, Basil might be later; yet it is certainly not known before the Trullan Synod that those who published the Presanctified [Liturgy] had introduced it into the churches of the East; whence, the assertion of Nicetas being partly rejected, it must be inquired whether this work can be ascribed to anyone known by the name of Gregory. Indeed, the Greeks narrate that it was handed down to them by the Fathers, [and that] Gregory, ^D while acting as legate in the East, marveled at the intermission of the Mass during Lent, and not tolerating such a cessation of divine [service], advised that the Presanctified [Liturgy] be received, and handed down their office to the Church, to which statement Maximus the Kytherian bears witness in his writing dated the twelfth of March, speaking in common words about Gregory. Truly they say that this was the very person who carried the law that among the Greeks (who call themselves Romans, the empire having been translated to them) the mass should be said on the days of the fast, which indeed is observed among them to this day. But since the error of the Greeks is remarkable, by which Baronius himself does not deny he was occupied in the year 726, number 31, in that they have named both Gregory the first and the second, as much by the similarity of his name, as by their pious inclination of mind toward them, and by the benefits received, and by the writings published by the first, and also by various sermons and epistles sent into the East by the second; so let the dignity of the name, but also the deeds and writings of the one, be indiscriminately ascribed to the other, so that, as Baronius proves by the witness of one most learned Patriarch Gennadius (to whom I would gladly add Zacharias, the interpreter of Gregory’s Dialogues into the Greek tongue, to be read as the same, and under the same Baronius in the year cited, the epistles of Gregory the second are referred, the title of which attaches the surname to him, just as to the former), it renders it entirely uncertain to which Gregory...

^A And the prooemiac psalm is said by the aforementioned monk; and after the prooemiac psalm, the deacon says: In peace let us pray to the Lord. For the peace from above. For the peace of the whole world. For this holy house. For the archbishop ^B. For this holy monastery. For favorable weather. For those who travel by sea or land. That we may be delivered from all [affliction]. Help, save, have mercy, and preserve us. [Commemorating] our all-holy, immaculate, most blessed one. The priest exclaiming: For to Thee is due all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. Amen. ^C Prayer of the first antiphon. O Lord, compassionate and merciful, long-suffering and full of mercy, hearken to our prayer, and attend to the voice of our supplication. Work in us a sign for good. Guide us in Thy way, that we may walk in Thy truth; gladden our hearts, that we may fear Thy holy name; for Thou art great, and doest wondrous things. Thou art God alone, and there is none like Thee among the gods, O Lord, powerful in mercy and good in strength, to help, to comfort, and to save all who hope in Thy holy name. The deacon: Again and again in peace let us pray to the Lord. ^D

Help, save, have mercy. Of the most holy, immaculate. For Thine is the dominion, and Thine is the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages. ^A Prayer of the second antiphon. Lord, do not rebuke us in Thy wrath, nor chasten us in Thine anger, but deal with us according to Thy gentleness, O Physician and Healer of our souls, guiding us to the haven of Thy will; enlighten the eyes of our hearts unto the knowledge of Thy truth; and grant us that the remainder of the present day be peaceful and sinless, and all the time of our life, through the intercessions of the holy Theotokos, and all Thy saints. The deacon: Again and again in peace let us pray to the Lord. Help, save, have mercy. Of the most holy, immaculate, most blessed. With a loud voice: For Thou art a good and man-loving God, and unto Thee we ascribe glory: to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen. Prayer of the third antiphon. Lord our God, remember us sinners and Thy useless servants when we call ^C upon Thy holy and worshipful name, and do not put us to shame from our expectation of Thy mercy, but grant us, O God, all our petitions unto salvation, and count us worthy to love and fear Thee with all our heart, and to do Thy will in all things. The deacon: Again and again in peace. Help, save, have mercy. Of the most holy, immaculate. With a loud voice: For Thou art our God, a God of mercy and of sal- ^D

salvation, and to Thee we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and forever, and unto the ages of ages. Amen. ^A

And is chanted the *Lord, I have cried*. And the deacon [(κ)] censes according to the rite. And the entrance is made with the censer.

Prayer of the Entrance

Evening, and morning, and at midday we praise, we bless, we give thanks, and we entreat Thee, Master of all, O Lord Who lovest mankind; direct our prayer as incense before Thee; and incline not our hearts unto words of malice, but deliver us from all who hunt our souls: for to Thee, O Lord, our eyes are turned, and in Thee have we hoped; do not put us to shame, O our God. ^B

For to Thee is due all honor, glory, and adoration, to the Father, and to the Son, and to the Holy Spirit, now and forever, and unto the ages of ages. Amen.

When the choir has finished the melody, the deacon says, [(y)]

Various readings

...as in the preceding prayer. But after the exclamation, the Cryptof. adds the prayer as below. Morelliana, Cryptof.: Then is said the Psalm, *Lord, I have cried*, to the tone of the verses of the Triodion; likewise the dismissal, and the Theotokos melody: Barberinum: The priest or deacon censes first the prothesis, then the holy bread, then the holy table, and the whole sanctuary, and the temple, with all the people. But after the Psalm, *Lord, I have cried*, he chants the melody of proper chant from the Triodion, which is proper to that day, ^C a verse from the Martyrs, and from the Menaion. And while they are chanting *Glory to the Father*, the priest goes out with the incense and candles, and they make the entrance, as is the custom, and the priest says this prayer secretly: *Evening*. Then the entrance with the candelabra; the priest says the prayer. And the chanter the sticheron, the Hagio-politican, and with the same tone, *Glory. Both now. Theotokion.* And he goes out to make the entrance to the pillars of the church, and: *Evening and morning. Our entrance, O Christ our God, into Thy propitiatory, by cleansing from all defilement and evil conscience, ^D and vouchsafe that our prayer may ascend as incense before Thee, through the intercessions of the holy Theotokos and ever-virgin Mary, and of all Thy saints, For to Thee is due.* After the prayer he blesses with his hand, the priest, and says: *Blessed be the entrance of Thy holy ones always, now and forever, and unto the ages of ages.* Exclaiming: *For to Thee it is due.*

The deacon says: *Wisdom, stand upright.* The people: *O Joyful Light.* Let us attend. *Peace to all. Wisdom.* Then the *prokeimenon* of the lessons is announced, that is, of Genesis. And after the lesson from Genesis, the deacon goes out with a candle and censer. And the chanter says the *prokeimenon* of the Proverbs. Then the deacon says: *Wisdom, stand upright. The Light of Christ shines for all.* And then the *Proverb*. It is necessary to know that *Wisdom, stand upright. The Light of Christ shines* is said from the fourth day of the fast.

The deacon or the priest says aloud: "Wisdom, stand upright." And the reader says the *prokimenon*, and the *Genesis*, and after the completion of this, the priest holding the candle with the censer in his right hand, says aloud: "Wisdom, stand upright; the Light of Christ shines for all" (29). And the reader says the *Proverb*. And after "Let my prayer be directed" (aa), the deacon says: "Let us all say with our whole soul, and with our whole mind, let us say: O Lord Almighty, the God of our fathers, we pray Thee, hear us and have mercy. Have mercy on us, O God, according to Thy great mercy, we pray Thee, hear us and have mercy." ^A And the rest as usual.

*Prayer of the fervent supplication* (bb).

O Lord our God, accept this fervent supplication from Thy servants, and have mercy on us according to the multitude of Thy mercy; and send down Thy compassions upon us, and upon all Thy people, who await the rich mercy that comes from Thee.

*Exclamation.*

For Thou art a merciful and man-loving God, and unto Thee we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages.

^B (aa) After "Let my prayer be directed." After the *Proverb* is finished, the cantor says the first verse in the second tone: "Let my prayer be directed as incense before Thee; the lifting up of my hands as an evening sacrifice, hear me, O Lord." The people chant the same: "Let my prayer be directed." The cantor says the second verse: "O Lord, I have cried unto Thee, hear me." The choir: "Let my prayer be directed." The cantor says the third verse: "Set a watch, O Lord, before my mouth, and a door of enclosure around my lips." The choir: "Let my prayer be directed." The fourth verse: "Incline not my heart to evil words." The choir: "Let my prayer be directed." And again the cantor: "Let my prayer be directed." The choir: "The lifting up of my hands as an evening sacrifice." And he rises again to incense and chant: "Let my prayer be directed," and the rest. The Gospel is not said.

^C After all this, the priest says secretly. The exclamation. And after the fervent supplication, the priest: "For..."

^D *Notes.*

(29) *The Light of Christ shines for all.* The triple ratio is, by moving the Greek priest, so that before the Epistle, or rather the *Genesis*, is read in the office of the Presanctified, he may show the lit candle to the people, or carry it alone, as Nicetas Pectoratus related above in number one, at the first entry. First, because when the catechumens are soon to be expelled from the church, for this office during Lent, in which they are prepared for the illumination, under the symbol of earthly light placed before their eyes in the church, Christ is manifested, who is the true light that illuminates every man coming into this world: so that, receiving the fullness of his light in baptism, they may be made more certain by this voice, *The Light of Christ shines for all.* Second, because when the lamp is provided for men by God as a nocturnal light, the evening act of thanksgiving, and (as was observed in the number above) when the present office is performed at the ninth hour, the time for them to be lit in the usual manner not yet being at hand, another candle is brought out in the church lit, which bears the type not of earthly and nocturnal light, but of the spiritual and heavenly splendor of Christ lurking under the sacrament, and kindles faith of Him in all souls, with these words: *The Light of Christ shines for all.* Third, because since the reading of the Gospel precedes the consecration in the Mass, just as the preaching of Christ precedes the passion, since there is no consecration in the Presanctified, neither is there a reading of the Gospel; Christ himself, however, exhibits himself present in the sacrament of the Presanctified not so much by word as by deed, and for his own recognition, in his place and in the symbol, he substitutes light, and the priest supports him with his voice, saying: *The Light of Christ shines for all.*

^A *Diaconus.* Pray, ye catechumens, to the Lord. Let us, the faithful, pray for the catechumens, that the Lord may have mercy upon them. Instruct them in the word. Reveal to them the Gospel. Unite them to His holy catholic [Church]. Save, have mercy, help, etc. Catechumens, [bow] your heads.

*Prayer for the catechumens before the holy oblation.* O our God, the creator and maker of all things, who willest that all men should be saved and come to the knowledge of the truth, look upon Thy servants, the catechumens, and redeem them from their ancient error and the deceits of the adversary, and call them to eternal life, illuminating their souls and bodies, and counting them worthy of Thy rational fold, upon which Thy holy name has been invoked.

*Elata voce.* That they also with us may glorify Thy most precious and magnificent name, of the Father, and of the Son, and of the Holy Spirit, now and always, and unto the ages of ages.

*Diaconus.* All ye catechumens, depart; catechumens, depart; as many as are catechumens, depart; let no catechumen remain. All ye faithful.

Again and again, in peace let us pray to the Lord.

These things alone are said until the third and fourth week. But from the Wednesday which is the middle of the Lenten fast, after the words have been pronounced: *That they also with us*, etc., these diaconal petitions are said.

All ye catechumens, depart; catechumens, depart; ye who are called to baptism, depart; pray, ye who are called to baptism. Let us, the faithful, pray for our brethren preparing for the holy illumination, and for their salvation, to the Lord. That the Lord our God may strengthen and confirm them. May He illuminate them with the illumination of knowledge and piety. May He account them worthy of... ^{B C D}

and may He strengthen them. May He enlighten them with the illumination of knowledge ^A and piety. May He account them worthy, at the opportune time, of the laver of regeneration, the remission of sins, and the garment of incorruption. May He regenerate them by water and the Spirit. May He grant unto them the perfection of faith. May He gather them into His holy and elect flock. Save, have mercy, help, and protect them, O God, by Thy grace. You who are approaching the illumination, bow your heads unto the Lord.

Prayer for those preparing for holy illumination

Manifest, O Master, Thy face upon those who are preparing for holy illumination, and who desire to shake off the pollution of sin; enlighten them through faith, strengthen them in hope, and perfect them in charity; render them honorable members of Thy Christ, who gave Himself as a ransom for our souls.

Exclamation.

For Thou art our sanctification, and unto Thee we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and always, and unto the ages of ages. ^B

*Deacon*.

You who are to be illuminated, come forward; you who are to be illuminated, come forward; as many as are catechumens, depart; let no one of the catechumens remain. As many as are the faithful, let us again and again pray in peace unto the Lord.

Thus far what is said from the fourth day of mid-Lent.

First Prayer of the Faithful

O God, great and praiseworthy, who through the life-giving death of Thy Christ hast translated us from corruption unto incorruption, do Thou deliver all our senses from the mortal state ^C of being subject to the perturbations of passion, setting over them as a good guide the inward reason. May the eye be turned away from every evil sight; may the hearing be inaccessible to idle words; and may the tongue be purified from unseemly speech. Purify our lips which praise Thee, O Lord; make our hands to abstain from evil deeds, and to perform only those things that are well-pleasing unto Thee, while securing all our members and our mind by Thy grace.

*Deacon*.

Help, save, have mercy. Wisdom. ^D

Exclamation.

For unto Thee belong all glory, honor, and worship, to the Father, and to the Son, and to the holy Spirit, now and always, and unto the ages of ages.

Again and again, let us pray in peace unto the Lord.

Second Prayer of the Faithful

O Master, holy and supremely good, we beseech Thee...

who art rich in mercy, that Thou wouldest be propitious unto us sinners, and make us worthy of the reception of Thy only-begotten Son and our God, the King of glory. For behold, His immaculate body and life-giving blood, at this present hour entering in, are about to be set forth upon this mystical table, invisibly escorted by a multitude of the heavenly host, of which do Thou grant us a blameless communion, that through it, our eyes of the mind being enlightened, we may become sons of light and of the day. ^A Deacon: Receive, save, have mercy. Wisdom. ^B Exclaiming: Through the gift and grace of Thy Christ, with whom Thou art blessed, together with Thy all-holy, and good, and life-giving Spirit, now and ever, and unto the ages of ages. And there is chanted ^C the Nunc virtutes. And the entrance of the holy things takes place. After which the deacon says: Let us complete our evening prayer unto the Lord. Let us beseech the Lord for the gifts here proposed and sanctified, the holy things [presented]. That our gracious God, who has received them into His holy and supercelestial ^D and rational altar for our sins as a sweet-smelling savor, may send down upon us in return His divine grace and the gift of the Holy Spirit, let us pray.

Various Readings

(mm) Morelliana, the peaceful petitions ; the deacon as in the others. (nn) And there is chanted: The choir chants, "Now the powers of heaven invisibly worship with us. For behold, the King of glory enters. Behold the mystical sacrifice, perfected, is escorted. Let us draw near with faith and fear, that we may become partakers of life eternal. Alleluia." The Priest [says] the prayer: "O God, who hast visited us in mercy and compassions, O Master Lord, who hast granted us, Thy humble and unworthy servants, confidence to stand before Thy holy altar, and to offer unto Thee this rational and unbloody sacrifice for our sins: look upon me, Thy useless servant, and according to Thy clemency blot out my transgressions; purge my lips and my heart of all defilement of flesh and spirit; and render me meet to serve in this liturgy by the power of Thy Holy Spirit, and receive me who draw near to Thy holy altar by reason of Thy goodness. Be pleased, O Lord, that these gifts brought unto Thee by our hands may be acceptable, Thou condescending to my weaknesses; and do not cast me away from Thy presence, nor abhor my unworthiness; but have mercy upon me, O God, according to Thy great mercy, and take away [my] iniquity; that I may draw near blamelessly before Thy holy glory, and be deemed worthy of the protection of Thy only-begotten Son, and not be found a rejected and sinful servant. Yea, O Master Lord Almighty, hearken unto my supplication. For Thou art He who workest all in all, and from Thee do we all seek the aid." The priest censes the holy things, and kisses the aer, worshipping, and says: "Like the prodigal son, I also have come, O Compassionate One." And he takes the holy things, as is the custom, with reverence, and goes out with torches going before, and says: "May the Lord God remember all of us in His Kingdom, always, now and ever, and unto the ages of ages." And immediately he enters into the holy table, and sets down the holy things, worshipping and censing with all reverence; and the aforesaid hymn being completed, the deacon begins: "Let us complete." The choir: "Lord, have mercy." (pp) These and the following are wanting in Barber. In the Morellian copies, however, it is added to every prayer: "The choir: Lord, have mercy."

to his holy, supercelestial, and ^A intellectual altar, for an odor of spiritual fragrance, may he send down upon us divine grace and the gift of the Holy Spirit, let us pray. For our deliverance from all affliction, wrath, and necessity, let us pray.

The priest offers the prayer (qq).

O God of ineffable and invisible mysteries, with whom are the hidden treasures of wisdom and knowledge, who hast revealed to us the ministry of this service, and hast appointed us sinners through thy great love for mankind to offer unto thee gifts and sacrifices for our own sins and for the ignorances of the people; do thou, O invisible King, who doest great and unsearchable, glorious and extraordinary things, of which there is no number, look upon us thy unworthy servants, ^B who stand before this holy altar as before thy Cherubic throne, upon which thy only-begotten Son and our God rests through the present fearful mysteries; and do thou deliver us and thy faithful people from all impurity, and sanctify all our souls and bodies with an abiding sanctification; that with a pure conscience, an unashamed face, and an enlightened heart, partaking of these divine sanctifications, and vivified by them, we may be united to Christ himself, our true God, who said: "He that eateth my flesh and drinketh my blood dwelleth in me, and I in him;" so that thy Word dwelling in us and walking with us, O Lord, we may become a temple of thy all-holy and adorable Spirit, ^C delivered from all the devil’s wiles, whether wrought in deed, in word, or in thought; and let us attain to the blessings promised to us, with all thy saints who have pleased thee from all eternity.

Deacon: Succor us, save us, have mercy. An entire evening, perfect and holy. An angel of peace, a faithful guide. Pardon and remission of sins. That which is good and convenient for our souls. The remaining time of our life. A Christian ending to our life. The unity of the faith and the communion. ^D

Exclamation: And make us worthy, O Master, that with boldness and without condemnation we may dare to call upon thee, the supercelestial God, as Father, and to say.

The people: Our Father (ss).

Exclamation: For thine is the kingdom, and the power, and the glory,

of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages. Amen.

Priest: Peace to all. Deacon: Let us bow our heads unto the Lord. The priest, bowing, prays. O God, who alone art good and compassionate, who dwellest in the heights and lookest upon the humble, look with a compassionate eye upon all thy people and preserve them; and deem us all worthy to partake, without condemnation, of these thy life-giving mysteries. For to thee we have bowed our heads, awaiting the abundant mercy from thee.

Exclamation. By the grace and mercies and love for mankind of thine only-begotten Son, with whom thou art blessed, together with thy most holy, and good, and life-giving Spirit, now and ever, and unto ages of ages.

Priest prays. Attend, O Lord Jesus Christ, our God, from thy holy dwelling-place and from the throne of the glory of thy kingdom, and come to sanctify us, who dwellest on high with the Father and art invisibly present here with us; and deign to impart to us, by thy mighty hand, thy most pure Body and precious Blood, and through us to all the people.

After this prayer, the priest and the deacon ^C bow down three times, saying: O God, be merciful to me a sinner. The priest, while the divine gifts are covered, putting forth his hand, touches the life-giving bread with reverence and great fear. And the deacon saying: Let us attend, the priest exclaims: The Preconsecrated Holy Things to the saints. Then having unveiled it, he completes the communion of the divine gifts.

Various readings.

(uu) Morelliana answers, and adds, The deacon having therefore bowed his head a little, and seeing the priest worshipping, he also worships himself. (vv) The priest prays secretly. And he says three times, O Lord, thou shalt open my lips; and my mouth shall declare thy praise. (xx) After the prayer. Let us attend. And censing, he says: I will extol thee, O my God, my King. And lifting up the bread, he says: Let us attend. The Pre-consecrated Holy Things to the saints. The people: One is holy. And the communion is said: O taste and see that the Lord is good. Alleluia. The deacon: Fill, O Master. The priest having taken a portion from the bread, puts it into the chalice, saying: The fullness of the Holy Spirit. The priest, the prayer We give thanks. One is holy, one Lord, Jesus Christ, to the glory of God the Father. Amen. For he does not lift up the bread. Then having uncovered it, he completes the communion of the divine remains. And both the priest and the deacon and the choir perform and say the same things as in the liturgy of Chrysostom. The Pre-consecrated Holy Things to the saints. And he takes a portion from the holy body, and puts it into the chalice, saying: The fullness of the Holy Spirit always, now and ever. Communion: O taste and see. Prayer after the communion. We give thanks.

^A When the communion is completed, and the holy relics have been removed from the holy table, the priest prays.

We give thanks to Thee, O Saviour of all, O God, for all the good things which Thou hast bestowed upon us, and for the communion of the holy Body and Blood of Thy Christ; and we beseech Thee, O Master, Lover of mankind, keep us under the shadow and covering of Thy wings, and grant us until our last breath worthily to partake of Thy sanctifications, for the illumination of soul and body, for the inheritance of the kingdom of heaven.

*The Deacon*^B. Stand upright! Having partaken of the divine, holy, immaculate, immortal [mysteries]. Help, save, have mercy. The whole evening perfect, holy.

*Exclamation.* For Thou art our sanctification, and to Thee we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. Amen.

*Prayer behind the ambo, said aloud.* O Almighty Master, who in wisdom hast created all creation, who through Thy ineffable providence and great goodness hast brought us into these all-venerable days, for the purification of souls and bodies, for the moderation of passions, for the hope of the resurrection; Thou who, through forty days, didst provide tables and divinely-inscribed letters to Thy servant Moses: grant also to us, O Good One, to fight the good fight, to complete the course of the fast, to keep the faith undivided, to crush the heads of the invisible dragons, to be revealed as victors over sin, and without condemnation to attain to worship also the holy resurrection. For blessed and glorified is Thy most honourable and magnificent name, of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages. Amen.

*Prayer while the holy things are being gathered.* O Lord our God, who hast led us into these venerable ^C days...

and made us partakers of Thy terrible mysteries, unite us to Thy rational flock, and show us to be heirs of Thy kingdom, now and ever, and unto the ages of ages. Amen.

The priest goes out, and standing in the accustomed place, distributes the blessed bread; and finally he performs the dismissal. The end of the divine Liturgy of the Presanctified.

Another very brief and most ancient Missal from the Barberini collection of the Order of St. Mark of the Preachers.

ORDER OF THE LITURGY OF THE PRESANCTIFIED

Various Readings

(ddd) The Morelliana and the Cryptographic codex premise this; the priest says the Psalms: "I will bless the Lord," and "I will exalt Thee, O Lord my God." Glory to Thee, O God, our hope, O Lord. Glory, honor, and adoration, and majesty to the Father. The people: I will bless the Lord. The priest: The blessing of the Lord be with you always. He performs the dismissal.

(eee) He performs the dismissal. The Morelliana and the Cryptographic codex add: He writes the dismissal itself: Christ our true God, through the intercessions of our all-laudable Lady, the Theotokos and Ever-Virgin Mary, of the precious incorporeal and heavenly powers, of the precious prophet, and forerunner, and Baptist John, etc.

ORDER OF SUBJECTS CONTAINED IN THIS VOLUME

Dionysius Petavius's Note to the Reader. 9 THE ANCORATUS OF ST. EPIPHANIUS. 11 Synopsis of the Ancoratus. 11 Letter written from Pamphylia from the town of Suedra by Tarsinus, Matidius, and other presbyters to St. Epiphanius, in which they inquired of him concerning the faith in the Father and the Son and the Holy Spirit, and other chapters of the faith. 14 Letter from Palladius, magistrate of the same city of Suedra, to St. Epiphanius, in which he makes the same request of him. 14 Letter of St. Epiphanius in which he responds to the aforementioned, and unfolds the entire doctrine of the faith, which they had requested of him. 18

THE BOOK OF MEASURES AND WEIGHTS. 238 THE BOOK OF THE XII GEMS. 294 ANCIENT VERSION OF THE BOOK OF THE XII GEMS. 305 Preface. 305 § I. — That St. Jerome is our witness that St. Epiphanius wrote the book On the XII Gems of the High Priest of the Hebrews. 305 § II. — That fragments of the book on the XII Gems written by Epiphanius exist in Facundus Hermianensis and Anastasius. 307 § III. — That Andrew and Arethas, Archbishops of Caesarea, used Epiphanius's book On the XII Gems in their commentaries on the Apocalypse. 307 § IV. — That Procopius of Gaza transcribed from the book of Epiphanius On the XII Gems what he mentions about the mountains Garizim and Gebal; and Theophanes Cerameus likewise, regarding what he narrates about the Samaritans. 309 § V. — Concerning the Epitome of St. Epiphanius's book On the XII Gems edited by Gesner, and another written by Anastasius Sinaita. 310 § VI. — Concerning the manuscript codices from which the Latin version of St. Epiphanius's book On the XII Gems was extracted; and what has been accomplished in its edition. 311 § VII. — Concerning the value and use of the Fragment of the book On the Gems of Epiphanius, which the Vatican codex presents. 312 § VIII. — Concerning the notes added to the book of Epiphanius On the Gems. 313 § IX. — To which Diodorus, bishop, Epiphanius dedicated his book On the Gems. 314 § X. — Investigation into the time in which Epiphanius wrote the book On the Gems, and from this it is confirmed that it was not dedicated to Diodorus of Tarsus. 315 § XI. — That those praises which Epiphanius bestows upon that Diodorus to whom he inscribed the book On the Gems agree best with Diodorus of Tyre. 317 The Ancient Version of the Book of the XII Gems begins. 321 Index of matters contained in the Preface and notes to the ancient version of the book of the XII Gems. 366

THE BOOK OF THE LXX INTERPRETERS. 374 LETTER TO JOHN, BISHOP OF JERUSALEM. He excuses himself for having ordained the presbyter Paulinianus without his knowledge. Then he warns him to abstain from the errors of Origen. 379 LETTER TO ST. JEROME. He announces that the faction of Origenists was condemned by the works of Theophilus; and sending him a copy of a synodal letter, he urges him to publish the books he had written against that heresy. 391

DUBIOUS OR SPURIOUS WORKS OF ST. EPIPHANIUS. 394 On the prophets and their death and burial. 415 Book of the Lives of the Prophets. 427 Homilies. 507 Treatise on the mysteries of numbers. 507 On the faith. 510 On the holy Trinity. 510 That the number of the Trinity itself, which is expressed in the sacred Scriptures, contains mystery and admiration. 510 That the same doubled number of three is observed in the most important matters in the sacred Scriptures. 514 That the number seven is also a perfect number. 514 Physiologus. 518 On the Liturgy of the Presanctified of St. Epiphanius. 554 Prayer and exorcism for casting out an unclean spirit. (Fragments.) 558

APPENDIX OF DISSERTATIONS. 559 ON THE CHRONOLOGY OF THE ROMAN EMPERORS. 559 ON THE FOLLIS MILIARENSIS. 579 On the follis, as it is a certain collection and sum of money. 579 On the follis, as it is considered among coins: and first, it is shown that it was never a gold coin. 583 On the silver miliarensis, which appears to be a part of the follis. 584 On the brass follis, its small change, and remaining coins. 594 On the homonymy and ambiguity of the follis. 601

DIONYSIUS PETAVIUS AGAINST MATTHIAS SIMONIUS. 602 Dedicatory Epistle. 602 List of the refutations of Matthias Simonius concerning the ancient rite of penance in the Church. 603 CHAPTER I. — Arguments discussed concerning the names Novatus and Novatian. It is shown that they should not be used indiscriminately. Why the Novatians were condemned as heretics; and the refutation's conflict with itself concerning this, and with the opinion of the R. D. Albaspinaeus; which is itself defended. 605 CHAPTER II. — Explanation of what "giving penance" means; the locus of Innocent is illustrated, being wrongly taken in the Disputation. The refuter's conflict with himself and with the Catholic opinion. But also with the R. D. Albaspinaeus; whose doctrine is defended. On the fourth degree of penance. It is shown that the penitents remained in it perpetually at times. That communion was sometimes represented at the point of death: and this according to the mind of the Nicene Council. 609 CHAPTER III. — The charge against the illustrious Cardinal Perron in the Disputation is purged. The very difficult question concerning his opinion is reconsidered. [It is shown that] public penance was offered even to the unwilling, not sought after by the common people, and [not practiced] everywhere. On perjury, incidentally. 622 CHAPTER IV. — Two errors of the refuter are corrected. The capital question, sometimes mandated by the senate, is consulted. 626 CHAPTER V. — On public confession, which was not accepted by common custom. The authority of Pope Leo wrongly taken in the Disputation. 627 CHAPTER VI. — A false reproach in the Disputation concerning the history of Origen; then a hallucination concerning the passage of Augustine. That Epiphanius's Panarion was by no means read by Augustine. 629 CHAPTER VII. — On the decree of Theophilus of Alexandria. That the rites were not the same everywhere; and that one must not speak rashly or universally about them, such as whether mass was celebrated without any fasts at all; which the refuter affirms. 631 AGAINST CLAUDIUS SALMASIUS. 631

ORDER OF THE CONTENTS OF THIS VOLUME

CHAPTER I. — On the sect and distinction of the Essenes. Ridiculous observation of Salmasius concerning them, and the depravation of Hesiod. Philo Judæus illustrated. 631 CHAP. II. — On the Theoretical and Practical Essenes. The error of Salmasius. Tertullian corrupted by him. A ridiculous opinion concerning the term *mortuum* [dead]. Pliny, not being understood by the same author, is explained. Patronymic names also derived from cities, contrary to what seemed right to Salmasius. The error noted. 634 CHAP. III. — A passage of Epiphanius illustrated, having been poorly attacked by Salmasius. His unjust censure is discussed. 658 CHAP. IV. — On the Asphaltite Lake. Epiphanius defended against the calumny of Salmasius. What the Valley of Salt is. The multiple and most grave sins of Salmasius. 641 CHAP. V. — Epiphanius’s *Animadversiones* vindicated against the censure of Salmasius. What *ὑπέρθεσις* [deferral] and *superpositio* mean. The error of Salmasius. *Bios* [life] bound to secular life and marriage, as also *βιώσει*. The lapse of Casaubon. 645 CHAP. VI. — The unjust defamation of Salmasius is discussed; his multiple errors. On the peacock's neck, shell-fish, and purple. What *Cataclita* is, and that the word is used as an adjective. What *πῖνος* [pine/scum] signifies in a speech is declared. An excerpt from the ecclesiastical dissertations of Dionysius Petavius. 619 Analytical index to Vol. III of St. Epiphanius. 654 655

NONNUS PANOPOLITANUS

Notice. 666 From the preface of the most illustrious Count a Marcello, adorned in French. 679 I. — The life and contemporaries of Nonnus. 679 II. — The education of Nonnus. State of Letters in Egypt. 685 III. — Why I do not judge Nonnus here. 688 IV. — History of the editions: Sambucus, purchaser of the *editio princeps*; Archbishop Arsenius, copyist or owner of this manuscript. 690 V. — The manuscripts of Fr. Philelphus and Hurtado de Mendoza. 692 VI. — Utenhove, the first reader of Nonnus. 694 VII. — Falkenburg, the first editor of Nonnus. 696 VIII. — Plantin, the first printer of Nonnus, in Antwerp. Séb. Cramoisy in Paris, Oporin in Basel, Aldus Manutius in Rome also occupied themselves with it. 697 IX. — Daniel Heinsius, the first critic of Nonnus. Canter, Joseph Scaliger, Saumaise. 700 X. — Cunaeus, the Zoilus of Nonnus, and other critics. 704 XI. — The character of the era when Nonnus was printed for the first time. 705 XII. — The translators: Lubinus Eilhartus, Boiter. 706 XIII. — Pierre de Marcassus, imitator. 710 XIV. — Muret, Balzac, Caspar Barth, critics. 711 XV. — Silence of one hundred and fifty years. No good translators in the century of Louis XIV. 712 XVI. — Godefroi Hermann, champion of Nonnus. Sacred epithets; — descriptive; — compound. 713 XVII. — Dupuis and his astronomical system drawn from Nonnus. Fréret. 715 XVIII. — Schow, Fuessli, Gottlob Weichert, Moser, Creuser, and other German critics. 718 XIX. — Graefe and M. Ouwaroff. 722 XX. — The Greek edition of 1819-1826. Wakefield in England. Bernhardy in Germany. 725 XXI. — Contemporary poets of Nonnus: Coluthus, Tryphiodorus, John of Gaza, Musaeus, Quintus of Smyrna, poets of the Anthology, Claudian, Ausonius. 726 XXII. — My methods of correction. 729 XXIII. — Lacunae. Interversions. 733[note: text reads 735] XXIV. — Borrowings of Nonnus. His imitations. The Bassarica of Dionysos. The Indian poems. 736 XXV. — Plan and character of the epic of Nonnus. 743 XXVI. — Conclusion. 745 [note: text reads 747]

PARAPHRASE OF THE GOSPEL ACCORDING TO JOHN BY NONNUS. 750 Paraphrase of the Gospel according to Saint John. 750 EXERCITATIONS OF DAN. HEINSIUS ON THE PARAPHRASE OF NONNUS. 912 Index to the Paraphrase of Nonnus. 925 Greek Index to the sacred Exercitations of Heinsius. 1200 Latin Index to the same Exercitations. 1214 Monitum. 1227 ARGUMENTS OF THE DIONYSIACA. 1227 FRAGMENTS OF THE DIONYSIACA. 1231 Nonnus's collection and interpretation of the histories mentioned by St. Gregory Nazianzen. (Mentioned only.) 1283 Addenda to Epiphanius. Liturgy of the Presanctified. 1285

FINIS OF THE FORTY-THIRD VOLUME. Paris. — From the Presses of J.-P. MIGNE.