Bunsen. Christianity and Mankind: Their Beginnings and Prospects. 1854. Volume 7.

7
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^ PRINCETON, N. J.
Presented by W<S\i . o cA s . S ~T) C^ô y^ \ & ;t;:i ;
BR 160 .B9 1854 v. a
Bunsen, Christian Karl

Josias, 1791-1860.
Christianity and mankind
immjk
ttTALLIC EiiEMKNTi-
I, by |>eriuis8io(i, from tli
Ammu "' Mic lloyal Inn
Fcp. 8VO. pr.
ILLUSTRATIONS <>t IM{ACT1CAL MliCHANICs

rite H.l. H. Mmski IV. M.A I'l (ifr..M.(j|- nl \:jlm,il I'hilfjsdiiliv in Kiuij-V {\d\iL'i\ l.ini
^ .ÛlLMlilU and LUbRAK^

lUr Knr-y< lopjwlisof .SciPiiceaiid the Hell«>ii-lj4tiv">>. ,\V».'
ANALECTA ANTE-NICiENA.
VOL. III.
LONDINI :
Excuderunt A. G.et A. Spottiswoode,

New-street-Square.
CHRISTIANITY
MANKIND,
THEIR BEGINNINGS ANB PROSPECTS.
BT
/
CHRISTIAN CHARLES JOSIAS BUNSEN,
D.D., D.C.L., D.PH.
IN SEVEN VOLUMES.'
SEVENTH VOLUME.
PHILOLOGICAL SECTION.
ANALECTA ANTE-NICÊNA.
COLLEGIT RECENSTJIT ILLUSTRAVIT C. C. J. BUNSEN.
VOL. III.
RELIQUIAE HTURGICvE : CUM APPENDICIBUS AD TRIA ANALECTORUSI VOLUMINA.
LONDON:
LONGMAN, BROWN, GREEN, AND LONGMANS.
1854.
London :
A, and G. A. SroTxiswooDE,
New-street- Square.
ANALECTA ANTE-NICvENA,
COLLEGIT RECENSUIT ILLUSTRAVIT
CHRISTIANUS CAROLUS JOSIAS BUNSEN,

SS. THEOLOGIZE JURIS CIVILIS ET PHILOS. DOCTOR.
VOL. III.
RELIQUIAE LITUEGIC^: CUM APPENDICIBUS AD TRIA ANALECTORUM

VOLUMINA,
LONDINI:
LONGMAN, BROWN, GREEN, ET LONGMANS.
1854.
M A G N
N I E B U II R I I
N M I N I
SACRUM.
QUOD
ANNO M DCCC XVII. lUVENIS TE AUSPICE
KOM^ SUSCEPI
ANNO M DCCC LII. LONDINI
DEO ADIUVANTE
TUI MEMOK
VOTUM PERSOLVI
NATAL. ROM.
:
ANALYTICAL TABLE OF CONTENTS.
GENERAL INTRODUCTION.
Page
Import and Sacredness of the Subject - - , , - 3
Introductory Remarks :
Outline of the History of the Liturgies - - - 5

Renaudot and Bingham, Augusti and Binterim - - 9
Palmer and Neale. Method here employed - - 11
The First Period the Age of the Apostles (33-99)
: - 13
The Second Period the Ignatian and Polycarpian Age
:
(100-170) - - - - - - 13
The Third Period the Age of Irenjeus and Origan (175-
:
254) - - - - - - - 16
The Fourth Period: the Age of Athanasius, Cyril, Basil,
Chrysostom, and Ambrose, or the Fourth Century - 18
First Chapter : The Communion Service of the Church of

Alexandria, or the Liturgy of St. Mark :
A. The Liturgy of the Second Century - - 21

B. The Precatory Prayer, as used in the time of
Origen, in the Third Century - - - 24
C. The Liturgy of Alexandria in the Fourth Century,
and its later Interpolations - - - 26
Second Chapter : Communion Service of the Church of Antioch,

or the Liturgy of St. James
Its distinguishing Character and its Texts - - 27
Tlic interpolated Text of the traditional Liturgy of
Antioch, of the Second Century - - - 35
VIU ANALYTICAL TABLE OF CONTENTS.
Piige
Third Chapter : Tlie Sacramental Liturgy of the Church of

Constantinople :
The general Character and Tenor of the Liturgies of

Basil and Chrysostom - - - - 37
The Armenian Liturgy - - - - 44
The Russian Liturgy and its Origin - - - 44
Fourth Chapter : The Sacramental Liturgies of the African

Church, and the Ambrosian, the Gallican, and Mozarabic
Liturgies - - - - - - -48
Fifth Chapter : The Sacramental Liturgy of the Church of
Rome - - - - - - -51
Final Result : General View of the Liturgical Development in
the Ancient Church - - - - - 61
RELIQUI^ LITURGICiE.
(See detailed Analysis, p. 69.)
APPENDICES.
A. Appendix ad Volumek Pkimum Analectorum.

Jacobi Bernaysii Epistola Critica ad Bunsenium - - 305
Jacobi Bernaysii in Heracliti Fragmenta Tib Hippolyto Refuta-

tionis libro nono servata Adnotationes - - . 335
Appendix ad Volumen Secundum Analectorujni.
......
B.
De Lidole et Origine Canonum et Constitutionum Apostolorum

Dissertatio 343
C. Appendix ad Volumen Tertium Analectorum.

De Syrorum, Chaldseorum, aliorumque Liturgiis de quibus a
-
Viris quibusdam doctis nuper disputatum est - 194
GENERAL INTRODUCTION.
VOL, IIL
LITURGICAL ELEMENTS
THE GENUINE LITURGIES OF THE ANCIENT
CHURCHES.
It is impossible to enter into the sanctuary of Christian devo-

tion, and undertake a historical review of the sublime thought
of worship through eighteen centuries, without feeling over-
awed by the magnitude and holiness of the subject. I approach
this sacred task not without long preparation, nor without a
deep feeling of responsibility ; but without fear. For I am

conscious of entering into the precincts of that sanctuary with
unfeigned reverence, and with no other object than that of
pointing out the world-historical importance of that idea of
Christian worship, the general picture of which I have at-
tempted to draw in the Second Volume of Ilippolytus and his
Age. I do so, moreover, with sincere charity towards all Chris-
tian creeds. From that point of view, all party animosities
appear as senseless as they are culpable. It is as untrue and

unmeaning, as it is unworthy and odious, to attempt to ex-
plain by outward circumstances, or to attribute to base personal
B 2
4 THE ANCIENT LITURGIES.
motives, great spiritual movements, and to look upon liturgi-

cal forms, which have exercised, and are exercising, a supreme
power over millions and millions of civilized people, and which
are objects of respect and awe to nations, and spiritual guides
to noble and holy minds, as upon incoherent materials and su-

perstitious formularies. But, besides, I believe that the true
Christian philosopher cannot but discern, through all the devia-
tions and all the aberrations in that history of the religious
mind which he has to observe and to record during fifteen
centuries, and through all the bitter contention and conflicting
anathemas of priests and theologians which assail him on his
wây of peace, one sublime and original thought, which even

in dark misunderstanding and in deep corruption, constitutes
the redeeming feature and the Divine power in the minds of the
believers. This thought is nothing less than that great fun-
damental Christian idea of the reunion of the_ mind of mortal
man with God, by thankful sacrifice of self, in life, and, there-
fore, also in worship. The critically sifted and restored docu-

ments which I subjoin, speak that language with touching sim-
plicity and irresistible energy. In presenting them and these

outlines of their history, I trust that the views here expressed
are fully borne out by the facts ; and I am sure that, whatever
defects may be discovered in the following sheets, they are not
the offspring of party spirit, or of any selfish motive, but owing
to general human imperfection, and to my own personal ina-
bility of doing full justice to so grand a subject, never yet
treated with philosophical criticism, as a part of the history of
Christianity and of the human mind.
Finally, I trust that the study of the Liturgical Elements
anterior to any liturgical composition, will dispose the sacerdo-
tal party to a less prejudiced and more critical consideration of

the whole subject. The text of these Elementa Liturgica
opens therefore our records.
INTRODUCTORY REMARKS
RELIQU.^ LITURGICiE.
The collection of documents contained in tlie "Keliquiix3 Li-

turgicie" exhibits all the ancient sacramental texts of the East,
and the few relics respecting the Eucharistic Service of the
Churches of Africa, Gaul, and Spain (with which those of
Alemannia, of Great Britain, and of Ireland were identical), of
the second, third, and fourth centuries, and of the early part of
the fifth. As to the Ciuirch of Rome, they naturally go
down to the end of the sixth century, or the time of Gregory
the Great. The general principles of historical criticism, ac-
cording to which this collection has been framed, will be suffi-
ciently explained in the following pages. Having made them

the basis of an extensive " Codex Liturgicus Ecclesiaj uni-
versic," thirty-five years ago, I have found them constantly
confirmed by my subsequent studies ; and I feel sure that I
cannot be wrong in the principal points, because philological
facts, historical criticism, and philosophical research have all
led me to the same result. Whoever follows the method I

have adopted, will be able to find his way through the sixty
or more Liturgies of the East. He will be able to explain
the genuine and ancient texts, without corrupting or muti-
lating them : to understand the passages of the Fathers, with-
out perverting them : and, finally. Scripture itself, without
misinterpreting or nullifying its sacred words. By this critical
process, the origin and development of the sacred forms of our

worship arc cleared up. We see what caused them to be mis-
understood in the dark ages, to be corrupted by ritualists,
B 3
6 THE ANCIENT LlTUllGIES.
and perverted by scholastics; and finally, why the writers of

neither of the two great parties, during the last three centu-
ries, have been able to make them agree with their systems,
Whatever defects there may be in this first attempt to apply

the acknowledged principles of general historical criticism to
the ancient Liturgies, they cannot be corrected but by follow-

ing the course which I have pointed out, and by the adoption
of the method of the critical historical school, which I have
employed in order to discover the truth. That method will
committed by those who adopt it.

itself correct the errors
The genuine Liturgies of the ancient Church which have
come down to us, exhibit the order and mode in which that
mystery of the Christian faith, the Eucharist, was celebrated.
They are not speculative Inventions, but the sacred voices of
the Christian people spread over the globe, who are using
them still, although in a corrupted state, in their worship.
The most ancient and the most numerous of them belong to
the Churches of Syria and of Egyi)t, and are the organs of
the majority of all Christians throughout the world. They
are the sacred books of noble tribes and nations whose biblical
knowledge and Christian wisdom are mostly concentrated in
what those rites inculcate, whose only remaining sanctuary is
the Lord's table, and whose only fellowship left on earth, be-
yond their domestic ties, is the communion which vmites them
round that altar. These Liturgies, for upwards of seventeen
hundred years, have proclaimed, in the most solemn manner,
an uninterrupted fiilth In the holiest truths of mankind, from
the once blessed shores of the Mediterranean to the coasts of
India, and from the hills of Palestine and the pLiins of Syria
to the mountains of Assyria and of Abyssinia. Thev are the
heirloom of the sixty millions of that Slavonic race to whom
the future of the world must sooner or later come in Asia and
Europe, whenever the Germanic nations shall cease to hold the
l)alance there. Their origin Is a deep mystery to the peoj)le
who use them, and even to their priesthood ; for, in spite of
nuniljcrlcss additions and considerable changes, none of their
theological systems exactly correspond with those sacred words
and rites. They arc held sacred as the inspiration of holy men.
INTRODUCTORY REMARKS. 7
who received them from the lips of Christ's disciples them-

selves, and who developed them under the guidance of the
Spirit of God, which is given to the Church. Under any-
other guidance than that of the Spirit of God, they would,
with the Apostolical constitutions, have formed our Bible.
The various national Liturgies of the East were gradually
suppressed by the Byzantine Church, and those of the West
almost destroyed by the Latin Church of Rome, from a love
both of uniformity and of power. The Ileformation found the
Latin Liturgy almost as much involved in fables as were the
Eastern. Scholasticism had besides constructed out of the
ritual books, as it had out of Scripture, a system incompatible
with the text, and irreconcilable with history. The reformers
approached this system with evangelical faith, and with the
torch of biblical criticism and ecclesiastical history. This great
movement of the sixteenth century led, therefore, to contro-
versies, which were at the beginning met by a remorseless repe-
tition of old fables, and by an indiscriminate defence of all
the interpolations and ft)rgeries. The Romanist divines, in the
seventeenth and the earlier part of the eighteenth century,
feeling that this ground was no longer tenable, set up a new
system of defence, and instituted some really learned, and to a
certain degree critical, researches. An immense but crude mass
of documents, and a much greater one of conmientaries, were
brouijht forward, in order to show that the ancient Churches
Avere right, on the whole, against the Protestants. These
texts, united in one work, would occupy at least six quarto
volumes, and the commentaries aTwut sixty. The historian
who looks with a critical eye at the state of those texts and
their boundless varieties ; at the mysterious obscurity of the
comments, and the absolute groundlessness of their assumptions,
will at first sight see no hope of ever unravelling that confu-
sion, and of being able to throw light upon tliat utter darkness,
which most of those writers seem to have intended ratlicr to
increase than to dispel. In the first place, almost all the
names which these Liturgies bear, are entirely fabulous, from
those of the Apostles down to those of Basil and Chrysostom,
if it be meant to represent these fathers as the authors of the
B 4
texts which are now used under The confusion,

their names.
indeed, is so great, that even Liturgies bearing the name of the

same author differ entirely from each other. The consequence
is, that one school of the last century has declared them un-
worthy of any historical authority whatever, even for the
fourth and fifth centuries while the other professes to be able
;
to trace them back to the second, and even to the time of the
Apostles. In our days, gross ignorance having come over the
Gallican clergy, once the most learned and enlightened, and
general indifference to this subject having pervaded the Protes-
tant divines and critics, a medieval reaction has sprung up (and
that not among Komanists alone), the representatives of which,
half credulous, half hypocrical, and always uncritical, ask very

naively : " Why should these Liturgies not have been written
"
by the Apostles ?
When the continuator of Arnauld's remarkable work on the

Perpetuity of the Faith of the Church in the Eucharist, Re-
naudot, the most learned and critical among the Komanist
writers on the Oriental Liturgies, but a very prejudiced and
bitter controversialist, abandoned the hopeless task of main-
taining ancient prejudices, he took his stand upon the middle of
the fifth century, and established a principle which, as far as it
is founded on facts, is an undeniable critical truth. He says,

that, as the Oriental communities Avho did not accept the de-
crees of the Councils of Ephesus (441) and of Chalcedon (450),
use essentially the same Liturgies as the orthodox Churches
of those countries, it is natural to conclude that these Liturgies
must be anterior to the respective epochs of their separation.
This is so true in the abstract, that it is almost a truism. But
the historical critic must move the previous question : How fixr
do the rituals of both parties really agree? And here we find,

first of all, that we must discard the whole of the first half of
the Liturgies, as they now stand. For in that part of the

rituals which precedes the " Sursum corda," or the Preface of
the Eucharistic Prayer of Thanksgiving, the Liturgies in ques-
tion do not agi'ee at all. The claim upon us to admit the iden-
tity, and consequently the antiquity, of those Liturgies is,
therefore, confessedly reduced to the second part, the Missa

INTRODUCTORY REMARKS. — RENAUDOT. 9
Fidellum, beginning with that solemn and primitive mutual

exhortation, or form of Apostolic blessing. Kenaudot has left
us in the dark upon this point. lie asserts the substantial

identity, but takes care not to put
his assertion to the test by
showing their identity In detail, which can only be done by
comparing the corresponding texts placed in parallel columns.
Whether, therefore, that principle be a truism or a fallacy,
the general view from which Renaudot starts, as to the age of
those as wonderfully analogous as strikingly different Liturgies,
is that of a startling scepticism, which, if lionestly followed up,
resolves itself into a demand upon us to believe in a miracle
of which Renaudot's assumption creates the necessity. He as-
sumes that the Prayer of Consecration, the nucleus of the
whole Liturgy, was not committed to writing at the time of
Basilius, about 370. If such were really the case, it would be
impossible to explain this wonderful analogy, and in part really
literal agreement, amongst the Liturgies and the boast of the ;
ancient Fathers, as to the Apostolicity of the Liturgies of their

Churches, would become an empty sound. No Protestant
critical writer ever said anything half so sceptical, and no un-
critical Roman writer ever drew more largely upon our credu-
lity. But on what does that startling assertion rest ? On a
celebrated passage in the treatise of St. Basilius on the Holy
Spirit, a passage which I have given in cxtenso in the " Reli-
quiae Liturgicaj," at the head of the testimonies respecting the
Liturgy of St. Basilius. Any one who reads this passage with
the context, will see at once that the words in question are
nothing but a part of one and the same argument. The argu-
ment is, Church holds many customs to be
that the universal
Apostolical, sacred, necessary, and binding, although they arc
not recorded as being Divine precepts. " Where," he asks, " is
it written that the Catechumen is to be Immersed thrice ?
And where is the Invocation prescribed, which we use at the
celebration of the Eucharist ? Nobody can name of
cite the
the person who wrote it down." This argument, therefore,
does not imply thnt an Apostolical formula of Invocation was
transmitted to the Church universal : indeed, this would be
an absurdity in itself, inasmuch as no such identical formula
exists. It simply asserts that the universal custom of using

the Invocation Prayer before the Communion was not based
upon any written precept of Christ or of the Apostles : and
still, says Basil, it is never omitted, but considered as a neces-
sary part of the Eucharistic Service.
Thus Renaudot's whole system rests upon two fallacies. As
to his merit, it consists in two points : first, in his having
brought together a great mass of Oriental Liturgies from their
native sources, not from the " corrected " texts of the Propa-
ganda ; and, secondly, in his having endeavoured to class them
according to the Patriarchates. But his collection has not
exhausted all the texts existing in manuscripts, nor does it even
give faithfidly all that is printed ; for instance, it omits (on
purpose) the most ancient Ethiopic Liturgy, published by Lu-
dolf. Nor has his historical classification been very successful.
It must, nevertheless, be admitted that he contributed with
Bona and Lebrun to put a stop to the falsifying system of the
Roman and to their ludicrously absurd assumptions,
writers,
which otherwise would long ago have claimed authority and
pious faith.
His work appeared in 1716, five and twenty years after the
great Ludolf had opened the treasui'cs of Abyssinia (1691).
About the same time, Bingham, a Protestant divine, a man
of learning and judgment, of Christian candour and rare mode-
ration, undertook, in his great work of the " Origines," to
establish a sounder method for the historical criticism of the
earliest Liturgies. Bingham is the most distinguished Christian
antiquarian, and, on the whole, not only the most learned, but
also the fairest of all apologetical writers but he certainly is ;
neither a philosopher nor a historian. He

was struck by Re-
naudot's bold idea of the Liturgies not having been committed
to writing before the end of the fourth century, and speaks of it
as a " not improbable " assumption, because he finds it a useful
weapon both against Nonconformists and against Ilomanists
(xv. 5. 3.). In his own work, however, he takes care not to
follow the French priest on his dark and adventurous road,
and confines himself to single positive researches. By this
method he certainly has established for ever the antiquity of
INTRODUCTORY REMARKS. —BINGHAM. 11
the principal parts of the ancient Liturgies, and proved that the
important elements of the Eucharlstic Service were already,
at a very early period, considered to be of Apostolic origin.
Unfortunately, he took for the basis of his learned commentary
an imaginary Liturgy, the interpolated text contained in the
eighth book of the Apostolical Constitutions. In doing this,
he deviated from the strictly critical method which he generally
applies with so much success. Still his researchos on the single
parts of the Christian worslilp, and his faithful, although vin-
digested, collection of the passages relative to the Liturgy which
are found in the works of St. Chrysostom, are to this day the
best groundwoi'k for historical criticism, and infinitely superior
to what the Benedictine Editors of that Father have said on
the subject, although Binterim refers to them, ignoring Bingham.
The historical method has been for the first time adopted,
though timidly and imperfectly, by the German Bingham, Au-
gust!, the learned Protestant antiquarian. In the twelve volumes
of his honest and highly instructive " Denkwiirdigkeiten"
(1817 — 1831): and followed, although with great prejudices,
by the Romanist Binterim, In his "Denkwurdigkeiten" (14
volumes, 1825—1833).
Asto the texts of the Liturgies, Joseph Aloyslus AssemanI
(the nephew) published, in the years 1749 to 1755, his huge
collection, which made confusion worse confounded. During
the remainder of the eighteenth century, no liomanist or Pro-
testant writer carried on any critical research worth mentioning
into the Eastern and African Liturgies, the texts of which have
thus been left incomplete and crude, and their criticism at the
same point as at that early stage.
It is only within the last twenty yeai's that two English
writers, have taken up the subject with great earnestness the :
Rev. AViiliam Palmer, In the first volume of his " Origines

Liturgicai" (1832); and the Rev. John Mason Neale, in the
"
first two volumes of his " History of the Holy Gi'cek Church
(1850). The former of these works in particular, is full of

learned and ingenious remarks on the connexion and families
of the ancient Iîturgies. The author proves that many of
them contain the same liturgical elements, and sometimes in
;
the same, or almost the same, order. But when from these
coincidences he draws the conclusion, that the text of the
Liturgy of a given Church represents, on the whole, a very
early period, because it contains materials and elements of an
early date, and that two Liturgies in which certain analogies
occur are essentially the same, this appears rather a hasty pro-
ceeding, and is not a step in advance in historical criticism.
Renaudot was satisfied with making an assertion ; Mr. Palmer
draws conclusions from it, as if it were proved^ His merit is
the better establishment of liturgical families according to the
leading Churches of Christendom. Beyond this point he is
unable to prove anything but what was acknowledged before

namely, that liturgical formularies existed at a very early
period, and that therewas much analogy between them.
The only admissible method seems to be, to endeavour, first
of all, from the indefiniteness of Kenaudot's fundamental

to rise
thesis to a precise historical statement, from the vague region
of probabilities to history's own domain, that of fiicts. The
theory of probabilities is perfectly inapplicable to historical
subjects, as long as there are f\icts to be established upon the
merit of evidence. It is, therefore, a right step in this direc-
tion that the Rev. J. M. Neale has placed some Oriental
rituals in parallel columns. But such a parallelism implies
much previous critical labour, from which that writer has al-
together abstained. We must, in particular, first establish the
general epochs of Christian worship, and ascertain the means
we possess of restoring and exhibiting a genuine text for a
given epoch. An antiquarian research, any
if it is to lead to
result, must be based upon the knowledge of two points first, :
of what the documents now in existence can teach us, and what
they cannot teach us and, secondly, of what is possible, and
;
what is impossible, in a given period of the ancient Church, I

shall, therefore, with reference to what has been said in the
Second and Third Volumes, first give a sketch of the epochs of

the celebration of the Eucharist, as forming the general frame-
work for the epochs of the liturgical formularies themselves;
and then go through the genuine Liturgies of the diflferent
Churches of ancient Christendom.

— :
FIRST AND SECOND PERIODS. 13
THE FIRST PERIOD.
The Age of the Apostles, or the First and Second Christian

Generatio7is (33—99).
In the Jirst Christian generation, or the age of St. Peter and

and St. Paul (33 Q5), as the records of the New Testament
prove, the Eucharist was celebrated as part of the Christian
supper of the Christian community, a meal to which whoever
had the means contributed his portion.
The second, or the age of St John (66 — 99), and that of the
Apostolic missionaries (like St. Luke and St. Mark) who had
outlived the Neronian persecution, saw the separation between
meal and worship That specific formula of Conse-
effected.
made out of the second petition of the
cration or Sanctification
Lord's Prayer, " Thy Spirit come down upon us and purify
our hearts," which we have illustrated in the Second Volume
of Hippolytus, as the centre of the Avhole development, may
belong to the and certainly cannot be later than the
first age,
second. Probably, the use of some of the symbolical
also,
verses and phrases which our Text-Book exhibits, belong to this

period.
THE SECOND PERIOD.

The Ignatian and Polycarpian Age (100 — 170).
This important, and hitherto very obscure, period has its best
exponent in the account of the celebration of the Eucharist
given by Justin INIartyr, in his Greater Apology (139). When
describing the reception of the Catechumens in the worship of
the congregation (ch. Q5.), he says
:

" Prayers being over, we salute each other with a kiss. After
this, bread and a cup of water and mixed wine are brought to him of
the Brethren who He talces it and offers praise and glory
presides.
to the through the name of his Son and of the Holy
Father of all
Spirit and at considerable length returns thanks to God for having

;
vouchsafed to us to partake of these things. When the Bishop has

finished the prayers and the thanksgiving, all those present conclude
with an audible voice, saying. Amen. Now, Amen in the Hebrew
tongue signifies, So be it. The eucharistical office being thus per-
formed by the Bishop, and concluded with the acclamations of all tlie
people, those whom we call Deacons distribute this eucharistical
bread and wine and water to every one present to partake of them,
and then they carry it to the absent."
And when describing the ordinary service on Sundays, he

says (ch. 67.)
" the conclusion of the sermon we all rise up together and

At
pray and prayers being over, as I have just said, there are bread
;
and wine and water offered, and the Bishop, as before, offers prayers
and thanksgiving in the best way he can and the people conclude
;
all with the joyful acclamation of Amen. Then the consecrated

elements are distributed to, and partaken of by, all present, and are
sent to the absent by the hands of the Deacons."
That the Lord's Prayer was the conchiding part of a Prayer

of Thanksgiving which preceded the Communion, might be
divined from the place assigned to the solemn Amen of the
congregation: but that it was considered as the Prayer of
Consecration or Blessing Is stated expi-essly in the celebrated,
and so often misinterpreted, passage which Is found (ch. 66.)
between the two descriptions just quoted, and the meaning of
which has already been discussed In the Second Volume
(p. 177.):
" For we take these not as common bread and wine, but in the
same manner as by the Word of God Jesus Christ our Saviour was
incarnate, and took blood and flesh for our salvation, thus we are
also taught that the food which, by being changed (into our sub-
stance), nourishes our blood and body, is the flesh and blood of that
JUSTIN THE martyr's ACCOUNT. 15
incarnate Jesus, after the Thanksgiving has been said by the "Word
of prayer Avhich comes from him."
We have here before us the description of a liturgical order

made in the fourth decade of the second century, and written
probably at Rome, by that pious Christian philosopher. Yvê
can easily place this order into the frame which our Text-Book
of the ancient Christians exhibits. The people bring bread
and wine, but as a sacred offering. This oblation, as we have
seen, is a sign of Thanksgiving, and the symbol of the Internal
act of sacrifice of the believers, and of their vow and pledge to
dedicate themselves to God. They invoke His blessing for
their sanctlficatlon, and in this sense His Spirit is called down
upon the elements offered for the commemoration of Christ's
death. As to the prayer (and Justin represents the act of
prayer before the Communion as one prayer), the greater part
was spoken freely by the elder or bi&hop, " in the best manner
he could :
" it Avas longer or shorter, more or less spirited.
But the sanctifying conclusion of the whole service before the

Communion was the Lord's Prayer, originally the very pi-ayer
of consecration. There Is no Precatory Prayer mentioned, I
mean none like that for the whole state of the Church and all
Conditions of Men, which we find In the later Liturgies. If,
therefore, such a rite should anywhere be preserved as It was

celebrated about the middle or in the latter half of the second
century, would probably begin with the Thanksgiving, and
it
possibly with the same Preface which we find mentioned in the

third. It might then give a sketch of a Thanksgiving, not as a
fixed formulary, but as a short indication of what was usually
said. It probably would not give the Lord's Prayer, for every
body knew that by heart, and the form of saying it between
clergy and people was traditional in different Churches. But
such an order might already exhibit a Prayer of Invocation of
the Spirit separate from the Lord's Prayer, and one in which
the spirit would be called down, not only upon the people but
also upon the gifts. Only the blessing would be directed pre-
eminently towards the people, as a Benediction. They were
the spiritual real victim, which was to be blessed and scaled.
: ;
Now, I think I can actually exhibit a genuine specimen of a

Liturgy of that period. The Alexandrian ritual, preserved in
the Abyssinian Constitutions of the Apostles, must belong to
the middle of the second century, as we shall show in the
history of the Liturgy of that Church. Upon reading it, it
will be found at once to contain exactly what has been thus

briefly delineated.
THE THIRD PERIOD.

The Ages of Irenceus and Oriyen (175 —254).
The first part of this period, or the Jifth Christian generation,
which may also be called the age of Clemens of Alexandria,
has left us no express document respecting the sacramental rite.
But the spirit of the age tends towards increased solemnity in

the rites of oblation and of prayer ; and possibly the general
Precatory Prayer may have been more intimately entwined
with the Eucharistic Prayer. The epoch necessarily implies
the formation of the special Prayer of Invocation, in which the
reference to the elements was more and more brought forward
the clearest proof of wliich is furnished in the celebrated frag-
ment of Irengeus, which I have exhibited and discussed in the
Second Volume of Hippolytus and his Age.
The second part of this period constitutes the age of Hippo-
lytus and of Origen, or the first half of the third century. For
this period the ritual of the same Alexandrian Church can be
restored by the following critical process
We possess a Greek Liturgy called after St. Mark, un-
doubtedly the Greek original of the Syriac text, known by the
name of the Liturgy of St. Cyril, and used by the Jacobite
Christians. In the Prayer for Christ's Church and for all
Men, which this Liturgy contains, we meet, as Palmer has
acutely observed, with a phrase quoted by Origen as used in

the eucharistic prayers, a phrase relating to the Church-militant
ANCIENT ABYSSINIAN LITURGY. 17
here on earth. We whole prayer in which

find indeed that the
that phrase occurs, and primitive, with alkision, not
is original
only to the peculiar occurrences and wants of Egypt, as the
Nile and the Inundation, but also to the times of persecution,
so that no proof can be more complete. The emperor and
empire are prayed for, but evidently as heathen.
At the same time, that Greek text, in that very same prayer
in particular, contains so many repetitions and palpable inter-
polations, as for instance, the prayer for the " orthodox em-
peror," that the only question which arises whether it be is,
possible to separate the more ancient elements of the Origenian

age from the later, from those of the Athanasian or a subse-
quent period,
Now this critical operation would scarcely be possible,
did we not possess in the Abyssinian collection the original
form of the same Liturgy as it stood in the second century.
By this link we are enabled, from our present
fii'st, to extract
text all that corresponds to the primitive groundwork. This
being done, the Precatory Prayer, and the prayer and chanting
of the " Trisagion," or the " Holy, holy, holy," are found to be
the only entirely new parts in the Origenian Liturgy, that is
to say, that order according to which the worship was con-

ducted at the time of Origen. The rest is rather an amplifica-
tion of a more simple form, than something entirely new. We
shall afterwards find, that the " Trisagion " came into general
use from and through Antioch, where it was primitive.
In this manner we are enabled, with great safety, to enu-
cleate the Origenian text of the third century, out of that of
the sixth or seventh, which has come down to us in one Greek
manuscript, and is preserved in the Liturgies of the Jacobites.
VOL. III.
TPIE FOURTH PERIOD.

The Age of Athanasnis, Cyril, Basil, Chrysostom, and Ambrose, or
the Fourth Century.
The changes in the Liturgy from the time of Origen's death

to the Council of Nicjea are not known. It was an age of
transition, a time in which a new period of the Church was
preparing. Constantine and the decrees of Nicasa began to
estabUsh the Church as dominant, and its Liturgy became the
worship of the empire of the world. As to the Liturgies of
the fourth century, we have nothing documentary, except the
allusions to the rites and the very formularies of the age in the
writings of the Fathers. But these are so numerous^^ and so
explicit, particularly inChrysostom and Cyril of Jerusalem,
that it requires no great ingenuity to discover which are the
earlier elements in our traditional texts of the seventh and
eighth centuries. We find in this age the " Sursum corda " as
the beginning of the Anaphora or Oblation of the Liturgy in
the proper sense. Combining this fact with the circumstance
already alluded to, that the preserved liturgical texts used by
sects which separated about the middle of the fifth century,
never agree in the parts which precede the Preface, we are
evidently entitled to expunge from the Liturgies of the Atha-
nasian age all the ante-Prefational parts.
We can safely do the same as to any mention whatever of the
Virgin Mary, except that of a prayer of supplication on behalf
of her soul. As to the impossibility of a prayer having been
addressed to her in the Eucharistic Service, it is sufficient to
remind the reader of the early African Canon, which we find
scrupulously attended to in all the genuine texts, that all pray-
ers during the celebration of the Eucharist were to be addressed
to the Father, to the exclusion even of the Son, who was con-
sidered in that solemnity as the High Priest, offering up the
prayers of his people to the Father.
Indeed, all single passages which appear to run counter to this
" ::
ATHANASIAN PERIOD. 19
canon, and still more all which approach to an invocation of the

Virgin Mary, show themselves at once to be later insertions :
first,by the awkwardness of the place they occupy, which mani-

festly betrays the interpolation; and then by the infallible docu-
mentary proof to which I have alluded before. No such passages
ever occur in the parallel texts of the Imperial Greeks, of the
Copts, and of the Abyssinians, but only in the one or the other.
This completes the proof.
The same arguments hold good on a larger scale. The rituals
which can be reduced to one of the two leading Churches of
Antioch and Alexandria have on the whole all the ancient
elements in common, although in somewhat different words, and
exhibit them, as to the principal parts, in the same sequence
but no two of them ever agree in the later additions.
As to the testimonies respecting the state of ritualism in the
Athanasian period (the latest which we have to consider for our
purpose as far as the Greek texts are concerned), the most im-
portant document is a celebrated canon (can. xix.) of the Council
of Laodicea of the year 361, of which Bingham (xv. 1.) has
given the text and an excellent explanation. The words are these:
" When the Bishop has finished the sermon, first the Prayer
of the Catechumens is to be separately prayed : after the Cate-
chumens have left, the Prayer of the Penitents is to be said
after these have received the blessing and have withdrawn, the
Prayers of the Believers are to be read, three in number. One,
the first, is a low prayer : the second and third are to be made
by addressing the people aloud.
Bingham has proved that this includes two points. First, a

Litany, the deacon pronouncing the objects for which the people
are to pray, namely, for the Church, the bishop, the clergy, the
sick, poor, and afflicted, and so on; to which the people answer:
*'
Have mercy on us, O God." Secondly, that the presbyter or
bishop pronounces a concluding or collecting player, called there-
fore the Collecta super populo.
" This being done, the peace is to be given (the Osculum pads).
After the presbyters have given the peace to the bishop, then
also the laymen give the peace and thus the holy Oblation is
:
c 2
" "
gone through, and the clergy alone enter into the precincts of
the altar and communicate (there).
This ordinance gives us also the best opportunity of calling

the attention of those who read, and are anxious to understand,
ancient liturgical texts, to a circumstance not generally attended
to. Our formularies contain, already at a very early period, acts
of devotion destined to run parallel with each other. The offi-
ciating clergyman has often proposed to himself the form of a

private prayer, during the low prayer of the people directed by
the exhortations of the deacon, or during the chanting of the
people or choir. Then, of course, these parallel services may
appear in the copies of the Liturgies as successive services and :
itmust often have occurred, when troubles came upon a Church,

or foreign elements exercised a great influence upon its service,
that the meanino; of that arransement was misunderstood.
Another source of confusion and of intolerable accumulation of
formularies was the fact of prayers, written down for special
purposes (for instance, for the commemoration of a departed
brother), having crept into the general office. Still, the circum-
stance by which the liturgical texts, as we now find them, have
been mainly corrupted is this : that the service was changed from
a congregational act in which the people took an integral part,
into a clerical one with low prayers and " mumblings.
Before entering upon the special examination of the genuine
liturgical texts,we must protest against the abuse which has
been made, by the two English writers above alluded to, of a
supposed authority, of the Patriarchal cities in the earlier ages.
In the second century, and even in the third, every town of any
consideration had certainly its own service, as much as its own
constitution and used, therefore, its liturgical liberty, as we have
;
amply demonstrated and explained in the two preceding volumes.

There was an early influence, but no authority beyond the natu-
ral limits. Alexandria had a position of its own Antioch was :
the mother-Church of Asia (for Jerusalem disappears as a lead-

ing Church after the destruction), but even the great Syrian
towns around her enjoyed their independence.
: : :
EARLIEST ALEXANDRIAN LITURGY. 21
FIRST CHAPTER.
The Communion Service of the Church of Alexandria, or the

Liturgy of St. Mark.
A.
A DOCUMENTARY SPECIMEN OF THE EUCHARISTIC SERVICE
According to the Alexandrian Church, in the Age of Polycarp, about the Middle
of the Second Century.
If the amplification of the ancient Liturgy preserved to us by

the Abyssinians was ahêady a received ecclesiastical formulary
in the time of Origen, or about the year 230, it is clear that it
cannot have been estabhshed later than about the year 200. It
follows from this, that the origin of the groundwork itself can
scarcely have been later than about 150. But the Apostolic
beauty and simplicity of the ancient primitive form speaks best
foritself. We
give it therefore here in an English translation,
referring our learned readers to the original text.
The Eucharist, or Thanksgiving.
The Lord be with you all
And with thy spirit.
Liftup your hearts

We have lifted them up unto the Lord.
Let us give thanks to the Lord
It is right and meet.
"We give Thee thanks, O Lord, through Thy beloved Son Jesus
Christ, whom in the last days Thou hast senta Saviour and to us,
Redeemer, the angel of Thy counsel, the Word which is of Thee,

through which Thou hast made all things by Thy will. And Thou
hast sent Him from heaven into the womb of the Virgin. He was
C 3
made and was borne in her womb. And he was manifested

flesh
Thy Son by the Holy Ghost that He might fulfil Thy will and that :
He might gather Thee a people by expanding His hands He suf- :
fered that He might liberate the sufferers who confide in Thee. He

was by His will given over to suffer death, that He might dissolve
death and break the bonds of Satan, and that he might tread hell
under His feet, and bring out the saints and make ordinances, and
bring to light resurrection.
He, therefore, took the bread, and gave thanks and said Take, :
eat, this is my body, which is broken for you. And likewise the
cup, and said This is my blood, which is shed for you do this, as
: ;
oft as ye shall do it, in remembrance of me-
(Ôblation aiid Consecration of People and Elements.^
Recollecting, therefore. His death and His resurrection, we offer

to Thee this bread and this cup, giving thanks to Thee that Thou
hast made us worthy to stand before Thee, and perform the office of
priests to Thee and we supplicate and pray Thee, that Thou mayest
:
send Thy Holy Spirit upon the offerings of this Church, and likewise
that Thou mayest give holiness to all those who partake of them ;
that they may be filled with the Holy Ghost, that their faith may be
confirmed in truth, that they may praise and magnify Thee in Thy
Son Jesus Christ, in whom be to Thee praise and power in the Holy
Church, now and ever, and in ages of ages. Amen.
The People As it was, is, and shall be, in generations of genera-
:
tions, and in ages of ages. Amen.

The Deacon You who stand, bow down your heads.
:
(^Special Consecration of the kneeling People.)
Eternal Lord, who

what is hidden: Thy people have
knovvest
bowed down to Theeand have laid down before Thee
their heads,
the hardness of heart and flesh. Look down upon them from Thy
established habitation, and bless tliese men and these women.
Strengthen them by the virtue of Thy right hand, and protect them
from all evil suffering. Be Thou their guardian, as well of their
bodies as of their souls. Increase to them and to us faith and
fear through Thy only Son, in whom be to Thee with Him and
with the Holy Spirit, praise and power, for ever, and in ages of ages.
Amen.
: :
EARLIEST ALEXANDllIAN LITURGY. 23
The Deacon : Let us look up.

The Bishop : The Holy to those who are holy.
The People : One alone is Holy, the Father
One alone is Holy, the Son :
One alone is Holy, the Spirit.

The Bishop : The Lord be with you all.
The People : And with thy Spirit.
Hymn (of Thanksgiving).
[The People draw near and partake of the Communion.]
{Prayer after the Communion of the People.)
Lord, Ruler of Father of our Lord and Saviour Jesus Christ

all.
we render Thee thanks, thatThou hast vouchsafed to us to partake

of Thy holy mystery: may it not be to us to judgment nor to con-
demnation, but to the renewing of the soul, of the body, and of the
mind through Thy only Son, in whom, &c.
:
The People Amen.

:
The Presbyter The Lord be with you

: all.
[The Imposition of Hands after the Communion.]
{Final Consecration, or Sealing of the People.)
Eternal Lord, who governest all things : Father of our Lord and
Saviour Jesus Christ: Bless these Thy servants and these Thy hand-
maidens. Protect and help and save them by the power of Thy
angels. Keep and strengthen them in Thy fear through Thy
Majesty enlighten them that they may think of what is of Thee
; :
and grant to them that they may believe what is of Thee. Give to
them concord without sin and wrath through Thy only Son, in :
whom, 85c.
The People Amen,:
The Bishop The Lord be with you all.

:
The People And with Thy spirit.

:
The Deacon Go home in peace.

:
[This is the end of the Thanksgiving.]
C 4
;
B.
THE PRECATORY PRATER, AS USED IN THE TIME OF ORIGEN.
The Prayer for all Conditions of Men, in the Alexandrian

Liturgy, was inserted into the preceding Liturgy after the first
Prayer of Thanksgiving. It is alluded to by Origen in the

first half of the third century, and therefore cannot have been
composed later than the beginning of it. The text of it is as
follows :
"We most earnestly beseech Thee, O thou lover of mankind, to be

mindful of the one holy Catholic and Apostolic Church, which is
spread over the face of the whole earth be mindful, O Lord, of all
:
Thy people, the flocks of Thy fold.
Send down from heaven into our hearts that peace, which the
world cannot give, and that of this world also.
Guide in peace the king, the armies, the commanders, the senate,
the councils, the people, the neighbourhood, our coming in, and our
going out.
O King of Peace, give us Thy peace keep us in love and charity;
;
be our God, for we know none besides Thee we call upon Thy ;
name : grant unto our souls the life of righteousness, that the death
of sin may not prevail against us, or any of thy people.
Visit, O Lord, and heal those who are sick, according to Thy pity
and compassion turn from them and from us all sickness and dis-
;
eases restore them to, and confirm them in, their strength.
; Raise
up those who have lingered under long and tedious indispositions
succour those who are vexed with unclean spirits. Relieve those who
are in prisons or in the mines, under accusations or condemnations, in
exile or in slavery, or loaded with grievous tribute; deliver them all,
for Thou art our God who loosest those who are in bonds, and raisest
up those who are oppressed the hope of the hopeless, the helper of
;
the helpless, the lifter up of those who are fallen, the haven of those
who are shipwrecked, the avenger of those who are injured. Give
Thy pity, pardon, and refreshment to every Christian soul, whether
in affliction or in error. And, Lord, Thou physician of soul and
body, heal all our infirmities both of soul and body O Thou, who :
art the overseer of all flesh, watch over us and heal us by Thy saving
;;
ALEXANDRIAN LITURGY IN THIRD CENTURY. 25
health. Be a guide at all times, and in all places, to our brethren

who are travelling or about to travel, whether by land orby water
whatever way they pursue their journey, bring them all to a quiet and
safe port be with them in their voyages and on their road, restore
:
them to their friends, and let them receive each other in joy and
health. Preserve us also, O Lord, in our pilgrimage through this
life from hurt and danger. Send rain out of Thy treasures upon
those places which stand in need of it renew and make glad the face
;
of the earth by its descent, that, bringing forth, it may rejoice in the
drops thereof. Raise the waters of the river to their just height
renew and make glad the face of the earth by the ascent of them,
water its and increase its produce. Bless, O Lord, the
furrows,
and preserve them incorrupt for our use, that we
fruits of the earth,
may sow and reap from them. Bless also, O Lord, and crown the
year with the riches of Thy goodness, for the sake of the poor, the
widow, the fathei'less, and the stranger for the sake of all us, who
:
put our trust in Thee, and call upon Thy holy name for the eyes of :
all wait upon Thee, O Lord, and Thou givest them their meat in due
season. O Thou that givest food to all flesh, fill our hearts with joy
and gladness give us always what is sufficient for the relief of our
;
necessities, that we may abound in every good work in Jesus Christ

our Lord.
Give rest, O Lord our God, to the souls of our fathers and
brethren, who are departed in the faith of Christ : be mindful of our
forefathers from the beginning of the world, of the patriarchs, pro-
phets, apostles, martyrs, confessors, bishops, saints, just men, and the
soul of every one who is gone before us in the faith of Christ.
Give rest to the souls of all these, O
Lord our God, in the taber-
nacles of Thy saints ; Thy kingdom those good
dispense unto them in
things which Thou hast promised, which eye hath not seen, nor ear
heard, neither have entered into the heart of man, which Thou hast
prepared, O God, for those who love Thy holy name. Give rest to
their souls, and vouchsafe them the kingdom of heaven but grant :
unto us that we may finish our lives as Christians, well pleasing to

Thee, and free from sin, and that we may have our portion and lot
with all Thy saints. Receive, O God, unto Thy holy heaven and to
Thy heaven of heavens, by the ministry of
intellectual altar in the
arch-angels, tlie eucharistical praises of those that offer sacrifices
and
oblations to Thee of those, who would offer much or little, privately
;
or openly, but have it not to offer of those who have this day
;
brought their offerings. Receive them as Thou didst the gifts of

Thy righteous Abel, the sacrifice of our father Abraham, the incense
of Zacharias, the alms of Cornelius, and the widow's mite. Receive
their offerings of praise and thanksgiving, and for their earthly things
give them heavenly, for their temporal, eternal.
Such, then, is the origin and progress of the Liturgy of the

Church of Alexandria, in the second and third periods of the
liturgical development, in its essential parts. It spread, not only
over Egypt, Libya, and the Pentapolis, but was, in the fourth
century, also introduced into Abyssinia. At that time it had
already received the form of the fourth period. We possess the
Abyssinian form as preserved in use by that Church. We
have, besides, the Greek text, called the Liturgy of St. Mark,
used by those among the Christians of Egypt who are united
with the see of Constantinople or Kome. Finally, we have a
Coptic text (of which the Arabic translation has not yet been
found) used by the so-called Jacobites, that is to say, by the
independent Christians of the Church of Egypt, anathematized
as Monophysites by an equally one-sided and fanatical majority,
which was supported by the strong arm of the emperors of
Byzantium. They use the Liturgy called that of St. Cyril,
from the fanatical Alexandrian patriarch (about 415), to whose
doctrine respecting the unity of Christ's nature the Egyptian
priests adhered, in violent reaction against the more Antiochene
speculations of the Council of Chalcedon.
I have placed these three texts in three parallel columns,
omitting what is found only in one of them. What remains
gives us the text of the middle of the fourth century.
In the first edition, I had, for want of space, only indicated
the passages of the Coptic text, which are literally or sub-
stantially identical with the Greek given in extenso. I have now
printed the passages themselves. The reader can thus convince
himself of their identity, and therefore of their relative antiquity.
CHURCH OF ANTIOCH. 27
SECOND CHAPTER.
Communion Service of the Church of Antioch, or the Liturgy of

St. James.
The Liturgy called after St. James, both in the Greek and
Syriac, and in all cognate forms, is fully as much corrupted as
that of St. Mark, and unfortunately we have not here the same
safe basis for reconstructive criticism which the Abyssinian
ordinances have preserved to us of the Church of Alexandria.
"We cannot, therefore, think of restoring the primitive text of
the second century ; but we may attempt to reconstitute, in its
essential parts, the genuine text of the fourth century, and
perhaps that of the Origenian age. And, indeed, we are not
without critical resources for restoring the ancient ritual, by
consulting, first, the text itself, and then the testimonies of
ancient ecclesiastical writers. Now, if, in the first place, we
apply the principle above established, that nothing can be primi-
tive which is not common both to the Byzantines and the
national Church, the result is remarkable enough. For what
remains, as the common heirloom Avhich they had inherited from
their fathers,is entirely connected in all its parts, and presents
an organic whole, totally distinct from the senseless agglomera-

tions of forms in the ritual which we are condemned to read,
and so many dispersed congregations in the East to see used.
This restored text may therefore be considered as the genuine
voice and tradition of the illustrious Church of Antioch and, ;
if we compare it with the two ante-Nicene forms of tlic Alex-

andrian Church, we find that it exhibits a worthy parallel to the
Origenian form, or to the Alexandrian Liturgy of the third
century, with enough originality to prove Itself an independent
ofishoot of the Apostolic age. The tradition points to Ignatius,
the bishop and martyr of Antioch, as having by Divine inspira-
tion ordained the Liturgy of that Church, and in particular its
psalmody. Psalmody, indeed, is the striking original feature of
: :
the Aiitiochene ritual, from beginning to end. The Trisagion,

or the " Holy, holy, holy, Lord God of Sabaoth Heaven and ;
Earth are full of thy glory," which at Alexandria is evidently

a later insertion, appears here in its and must
original place,
therefore have spread from Antioch to Alexandria, and probably
also to Asia Minor and to Byzantium.
The result we gain by this first critical operation is fully con-
firmed by that of the second, namely, the examination of the
passages in the writers of this age which illustrate our service.
Of these, Theodoretus, bishop of Cyrus in Syria in the begin-
ning of the fifth century, when that district belonged to the
patriarchate of Antioch, mentions as the beginning of the Com-
munion Service, the Apostolical benediction taken from the
conclusion of the Second Epistle to the Corinthians " The ;
grace of our Lord Jesus Christ, and the love of God, and the
fellowship of the Holy Ghost be with you all. " The Constan-
tinopolitan Communion Service begins with the same Apostolic
blessing,which points to a derivation from Antioch.
As 33rd Psalm during the Communion,
to the singing of the
the custom is mentioned by Cyril, bishop of Jerusalem about
340, as that of Jerusalem, and by St. Jerome as that of
Palestine.
Cyril has given us, in the eloquent delineation of this holy
Mystagogic Catechesis (printed in vol. iv. B. of
rite in his fifth
Assemani, and translated in Augusti's Denkwiirdigkeiten), a
complete catechetical commentary on the Liturgy of Jerusalem,
which, according to tradition and history, is identical with that
of Antioch. We give, therefore, the substance of his commen-
tary, as a liturgical record of what in his time was the established
Liturgy, the voice of the Church, and as securing, at all events,
the framework of the Liturgy in the early part of the fourth
century
L The Preface. " Sursum corda Lignum . . . et justum est."
2. The Thanksgiving. As to this, Cyril says
" We then make mention of heaven and earth and sea, sun
and moon, stars, and every creature, rational and irrational,
visible and invisible : angels, archangels, virtues, dominions,
principalities, powers, thrones, many-faced cherubim, as if we
:
Cyril's account of the liturgy of Jerusalem. 29
were saying those words of David, ' Praise yc the Lord with
me' (Ps. xxxiv. 3.). We also make mention of the seraphim
whom saw standing around the throne of God, and
Isaiah
covering with two wings their fiices, and with two their feet,
and with two flying, and saying * Holy, holy, holy. Lord God
:
of Sabaoth.' We recite this doctrine of things divine which

has been delivered unto us by the seraphim, that we may join
in praise with the celestial hosts.
" After having sanctified ourselves with spiritual praises, we
supplicate our gracious God, that He may send his Holy Spirit
on the Offerings, so as to make the bread, the body, the wine
the blood, of Christ. For whatever the Holy Spirit touches
becomes and changed.
sanctified
** AVhen the spiritual sacrifice, the unbloody worship is achiev-
ed, we supplicate God over that victim of propitiation for the
general peace of the Churches, for the right ordering of the
world, for the emperors, for the soldiers, and ... for those who
are sick and afflicted, and generally we all pray and offer this
victim for all who require help.

" Afterwards we also remember those who have fallen asleep
first the patriarchs, prophets, apostles, martyrs, that God may
accept our petition throiigh their prayers and recommendations.
After which we also pray for the defunct holy fathers and
bishops, and in general for all our departed brethren ; believing
the greatest help for those souls to be the prayer made at the
time when the holy and most awful victim lies there." [An
absurd defence of this practice follows, against which many, as
he himself avows, remonstrated.]
*' This being done,
we recite that prayer which our Saviour
Himself delivered unto the disciples, calling God, with a pure
conscience,our Fathei*, and saying, ' Our Father, wliich art in
Heaven.' " [Then follows an explanation of the single petitions.]
" When that prayer is finished, thou sayest Amen, which :
means :
' May it be done,' thus scaling all which is contained
in this prayer, delivered to us by God.
" After this has been performed, the priest says :
' The Holy
to those who are hohjJ' Holy arc the offerings lying there ; holy
are ye too, having been thought worthy to receive the gifts of
the Holy Spirit. The holy things, therefore, belong to those

who are holy. You then answer :
' One is holy, One is the Lord
Jesus Christ '
[the conclusion of the primitive Christian hymn].
For One, indeed, is holy by nature ; but we are holy also, yet
not by nature, but by participation and by the practice of works
and by vows.
" Thou then who with a
hearest the voice of the Precentor,
divine melody invites communion of the holy myste-
you to the
ries, and says , O taste and see that the Lord is good (Ps.
:
'
xxxiv.). Do not let this be judged and appreciated by the

palate, but by a faith which knoweth no doubt. For those who
taste are bidden to taste, not bread and wine, but the symbols
(antitypes) of thebody and blood of Christ.
" Therefore, drawing near, do not stretch out the palm or
separate the fingers, but place thy right like a throne, as it were,
under thy and receive the body of Christ with the concave
left,
hand, answering, Amen. And having cautiously sanctified thy

eyes by coming in contact with the holy body, partake of it,
taking care that nothing of it be lost. For consider what thou
lettest fall as a diminution of thy own members. For say, if
any one had given to thee gold dust, wouldst thou not employ
the greatest caution and diligence, that nothing of it might
perish and suffer any damage ? Wilt thou then not take care,
with more caution and vigilance, that not a crumb fall to the
ground, of what is so much more precious than gold and gems ?
" After having partaken of the body of Christ, draw near to
the cup, not stretching out thy hand, but bending down the
neck as worshipping and venerating, and say, Amen, and thou
also wilt be sanctified with partaking of the blood of Christ.
And when the moisture is still on thy lips, touch them with thy
hands and sanctify thy eyes and forehead, and the other senses.
" Lastly, wait for the prayer [the Thanksgiving after the
Communion], and oifer thanks to God, who has vouchsafed to
thee the participation in such mysteries.
" Keep these traditions inviolate, and yourselves without
offence. Do not cut yourselves off from the Communion, and
do not defraud yourselves of these holy and spiritual mysteries,
on account of the pollution of your sins. And the very God
of peace sanctify yon wholly, and yonr whole spirit and soul
CYRIL OF JERUSALEM AND EPHREM CYRUS. 31
and body be preserved blameless nnto the coming of our Lord

Jesus Christ (1 Thess. v. 23.). To Him, with the Father, and
the Holy Ghost, be glory, honour and dominiou, now and ever,
and for ages of ages. Amen."
Wehave given the whole of this passage, because it shows

us what the text and interpretation of the Liturgy were at
Jerusalem and Antioch.
Upon comparing this Liturgy with the text which results
from the collation of the existing Liturgies of the Byzantines
and the Nationals (called Nestorians), we find that they per-
fectly agree, both in order and tenour.
The allusions to the Communion Service in the works of
Ephrem Syrus, deacon of Edessa about the year 350, confirm
all this without adding any new feature. He defines the Prayer
of Invocation thus a prayer that the Holy Spirit may descend
:
and sanctify the offerings laid out on earth.

The eloquent and spiritual passages in St. John Chrysostom,
who was some time presbyter of Antioch, respecting the Com-
munion Service, have been so carefully extracted by Bingham,
that little more can be gleaned from his writings. We reserve
such of these passages as bear directly upon the text, for the
historicalcommentary on the Liturgy which bears the name of
that great man, and is now the leading form of worship in the
East. But, as to the Church of Antioch, we have a learned
commentary, written about the middle of the seventh century,
by James, bishop of Edessa, one of, the most learned Syrian
writers, who himself composed a Liturgy.* This work, printed
* Bibl. Orient, i. 479. Jacobi Episcopi Edcsseni Epistola ad Thomam

Presbyterum de Ritu Missas Syrorura. The text is given from the Expositio
Missae of Dionysius Barsalibaeiis, a late Syrian writer of the 12th century.
Cf. p. 520 and torn. ii. 176. The long and mystical exposition of Barsalibi,
in whichit is found incorporated, is falsely ascribed to John Maro, the sup-
posed father of the Maronites (about 700), and has been edited in a Latin
translation by the (most uncritical and not very honest) younger Assemani
(Liturg. Orient, lib. iv. torn. ii. 227 —
397.), in fifty chapters, of which chap,
iv. and chap. v. to the words towards the end, " liturgiaj pars censeantur,"
are the old treatise. That mentioned in Bibl. Orient, ii. 176. is in twenty
chapters. The Liturgy composed by James of Edessa begins with "Deus
universorum pater et Dominus dominantium." (Bibl. Orient, i. 476.)
in the " Bibliotlieca orlentalis " of the elder AssemanI, is the

only rational liturgical commentary on the Eastern Liturgies
which exists : it is short, historical, and philosophical. The
author points out very clearly the differences between the rituals
of Antioch and of Alexandria. I have given in the edition of
the Liturgy of St. James, all the important passages bearing
upon the text. I have, besides, shown in the Notes, that this
Liturgy betrays signs of having gone through the process of
Incorporation into the Antioch ene Constitutions of the Apostles,
just as we find has been the case with the most ancient Liturgy
of the Church of Alexandria.
The Liturgy into the eighth book of the Greek
inserted
Constitutions most evidently an attempt to embody into
is itself
the ancient traditional Liturgy of the Church of Antioch one of

the two theological systems respecting the person of Christ,
which, in those eventful seventy years between Origen and the
Council of Nice, strove for the mastery in the Church. It is
neither Arian nor Athanasian, but, on the whole, nearer to the
first. For this reason I have given the corrected text of this
Liturgy as an appendix to the second chapter of the Reliquife

Liturgicje.
The Church of Antioch must, of course, have had its com-
plete form of traditional Liturgy at the time of Justin Martyr
and of Poly carp, as well as the Church of Alexandria. But
unfortunately this form is lost, if we look to the texts preserved
to us. The style of the most ancient part of the Liturgy of
St. James, such as we have restored it from the concordant
parts of the Greek and Syriac texts, bears upon it the mark of
the beginning of the third century, or of the earlier part of the
age of Hippolytus. It is written with art, but yet not rhe-
torically. Still we can only by a critical process separate that
part from the rest. The Liturgy called after St. James is a
genuine Liturgy ; that is to say, it is the one used in the
Church of Antioch in the seventh century it is an ancient :
Liturgy enlarged, but not rewritten. But, as our text stands,

its ancient portions must, on the whole, be considered as the
expression of the fourth century.

The traditional Liturgy, however, of the Church of Antioch
:
LITURGY OP THE APOSTOLIC CONSTITUTIONS. 33
must have been committed to writing In the form of an Apo-

stolic composition and I believe we have a corruption of it still
;
extant in that Liturgy of the corrupted text of the eighth book

of the Constitutions of the Apostles. It bears, in its present
shape, the unequivocal signs of a rhetorical rewriting of that
lost traditional form which must have been the groundwork of
our Liturgy of St. James. It is the production of a learned
ritualist of thesame school which gave us the second interpola-
tion of Ignatius. It presents in a liturgical form a theological
system of that Subordinatianism (or Monarchlanism, the school
>vhich laid particular stress on the subordinating of the Son to
the Father, in order to secure the unity of the Godhead, and
which afterwards verged into Arlanism), foisted upon a simple
traditional text in order to claim the authority of Apostolic tra*-
ditlon. It Is intolerably diffuse and prolix component

; but its
parts are very few. It has not the Lord's Prayer with the
introductory (and often also subsequent) Liturgical Prayer,
which the Liturgies of the third century all exhibit. Not (as
Bingham, xv. 3. 28., conjectures) as though the Lord's Prayer
in the first four centuries at any time could have been omitted
in the celebration of the Eucharist. But the ancient ritualistic
documents suppose its place to be known : it was omitted In
them, exactly as the words of free prayer in the Thanksgiving
were not consigned to writing. The whole scheme of that
Liturgy of the eighth book is as follows
Prafatio : Sursum corda.

Gratiarum actio : Vera dignum
justum est. (Beginning with
et
creation, ending with Christ's doingsand sufferings.)
Words of Institution. [Memoi'es igitur]: In nocte qua, &c.
Invocation : Mitte Spiritum S. ut faciat hunc panem, &c.
Commemoratiofi of the Church triumphant and militant, conclud-
ing with Doxology.
(Here the Lord's Prayer came in.)
Communion : Sancta Sanctis Unus Sanctus, &c. ! Ps. xxxiv.

Thanksgiving for Communion.
Blessing.
The Commemoration is the only element which the traditional

VOL. HI. D
Liturgy of the Apostolic age of the Church of Alexandria has

not In common with this remodelled Apostolic text. But the
Liturgy to which Orlgen and Hippolytus listened had already
this Commemoration an integral part. That our text is not
as
derived from the Alexandrian ritual Is proved by the very fact
of the Commemoration having been inserted, not before the
Thanksgiving as In the Alexandrian rite, but after it, as in the
Antiochene and Greek Liturgies ; a difference already pointed
out by James of Edessa, In the seventh century. Indeed I
believe that all the Liturgies of the East belong to one of the
two primitive families hitherto considered, the Alexandrian and
the Antiochene.
We may therefore say, that as the Lltui'gy of St. Mark repre-
sents for Alexandria the legitimate development of the lost tra-
ditionalLiturgy of the second century, so that of the eighth
book exhibits Its illegitimate and later rifacimento for Antioch.
The one Is the voice of the Church In the beo-innlna; of the ao;e
of Hippolytus the other Is the work of a learned falsifier of old
;
texts, who lived In the latter part of the century, shortly after
Malchion had formulized at Antioch the orthodox doctrine
260 274.
against Paul of Samosata, the bishop in the years —
(See his fragments in Routh, Reliq. voL HI.)
In short, I believe the author of this Liturgy was a rhetorical
divine like Malchion, some ten or twenty years later. He has
Malchion's phraseology almost literally, and intends to represent
it as Apostolical. The Liturgy has none of the shibboleths of
the Arlan school. It Is based upon the Johannean doctrine of
the Logos, developed as Monarchianlsm throughout. Its evi-
dent intention is development with the Apostoli-
to Identify this
cal doctrine. Cyprian's time engendered both the baptism of
new-born infants and the communion of children in the arms of
their mothers. Our text alone, of all extant Liturgies, sup-
poses such children to be regular communicants.* The abuse
remained, and was of course justified by theologians : but the
genuine liturgical texts kept clear of it.f
* In the Exord. : Td TraiSta TrpouXajXâvtudt at /iriTspeg. Befoi'e the Com-

munion rd TraiSid are mentioned in the rubric after the women.
t St. Augustin, in order to justify the rite and its unqualified approbation,
LITURGY OF ANTIOCH. 35
"We may add that, whether the author was an Antiochene or

not, his work was based upon the traditional Liturgy of that
primitive and influential Church.
As to this text, it is printed in the Second Volume of these
documents, as forming a part of the eighth book of the Apo-
stolical Constitutions. The passages which correspond verbally,
or almost verbally, with the Liturgy of St. James, are in this
text marked by a larger type, not as being a derivation from
that ritual, but as proofs that both rest upon the same tra-
ditionaland ritualistic basis. The corresponding passages occur
in thesame sequence in both, and belong to the original stock of
the Antiochene Liturgy of the fourth century, such as I have
restored it.
But I believe a very curious positive proof still exists that our
text not only represents the Antiochene Liturgy, but preserves
even some parts which disappeared when, in the course of the
third century, the simple rude form of tradition was fashioned
into the language of artistic composition. Chrysostom, in his
Homily on Eustathius, the bishop of Antioch about 330, says
that great and pious man thought the very Liturgy of the
Church clearly taught him that it was his duty to include the
whole Church in his solicitude. For (Chrysostom's words) he
says thus " if we must pray for the Universal Church which
:
extends itself from one end of the inhabited glohe to the other, it
more our duty to show that we care for the whole of it."
is still
The words marked have all the appearance of being the words
of the Liturgy, and therefore of that used by the bishop of
Antioch, who is introduced speaking. They do not express
simply the idea, but a sacred form, and part of the formulary.
yea recommendation, by Cyprian, attempts with African sopliisti-y to prove

that children cannot be saved without it, because Christ says in the Gospel of
St. John (vi. 53.) " E.Kcept ye eat the flesh of the Son of Man, and drink
:
his blood, ye have no life in you " his cotemporary, pope Innocent I., says
;
the same. The Council of Trent abolished this unhallowed abuse, but con-
demned those who maintain that the Fathers said it was necessai-y for salva-
tion which is exactly what they do say, as Bingham has most patiently
;
proved (xv. 4. 7.). That condemnation is undoubtedly, if not an Apostolic,

certainly a very emphatic mode of silencing people, but it cannot alter the
facts. EpursimuoveJ
D 2
;
These words then do not occur in the Liturgy of St. James

but they are the very first words of the Commemoration Prayer
for the Universal Church, in the Liturgy of the eighth book of

the Constitutions.
Now, I wish to state expressly, that I do not mean to say
there was only one fixed form in the Church of Antioch during
the earlier part of the second century, and that this was literally
the text which our impostor had before him. The free element
predominated so much at that time in the whole Church, that
what was written down as the ancient tradition, could express
only one of many collateral rites used within the same province
or district and at Antioch itself.
Thus there are in the Liturgy of the eighth book certain

formulas which we meet with in the Liturgy called after St.
Basil ; that is to say, in the more ancient form of the Liturgy
adopted in Byzantium.
When in the course of the fourth century a consolidation of
the sacramental Liturgies took place, by or through the leading
men of the Eastern Churches, the peculiar type of the particular
Church, as of that of Alexandria or of Antioch, was preserved
but within that framework ancient formulas were also received
from other parts of Christendom, where they had been preserved
as traditional, or, as it was then called, Apostolical.
The Liturgy of Byzantium owes its peculiar form to this
eclecticism. It is derived from the Antiochene rite, as to the
general framework and most of the primitive materials but it ;
has been enriched by that hierarchically judicious process of

eclecticism, which rendered the Liturgies of Constantinople and
of Rome in some respects superior to the provincial, but more
traditiona4| Liturgies of the other Churches.
The Antiochene form is certainly the principal groundwork of
the Constantinopolitan Liturgies, which have exercised so de-
cided an influence upon Eastern Christendom, and perhaps,
through Asia Minor, upon the Western Churches.
But there is no doubt that it possessed besides a considerable
influence, and subsequently a decided authority, over a consider-
able portion of Asia, and in particular over a part of Asia
Minor. The existence of an original Liturgy of Asia Minor, dis-
LITURGY OF CONSTANTINOPLE. 37
tinct from the Antiochene, is a mere conjecture ; we have no quo-

tations or other evidence to support it. Besides, Asia
Minor is
no very accurate ecclesiastical denomination because it embraces
;
Churches which had no historical connexion amongst each other.

Historical criticism, therefore, can take no notice of any such
conjectures. What we know is, that a learned Syrian bishop,
only fifty years later than Gregory the Great, expressly states
that there were but two great classes of ancient Liturgies, and
that the " provinces inhabited by the Greeks " agreed in the dis-
tinctive part with Antioch.
The hope of finding a pure text in Assyria, among the
Syrian Christians, called Nestorians by the Byzantines and their
followers, hasbeen sadly disappointed by the work of the Rev.
G. P. Badger on those unfortunate victims of Kurdish cruelty,
Turkish double-dealing, Roman intrigues, and Romanizing blind-
ness. (See Note at the end of this Introduction.)
THIRD CHAPTER.
The Sacramental Liturgy of the Church of Constantinople.
As the Imperial Court took so much care of the Church and

the Liturgy, from the days of Theodosius down to those of
Justinian and Justin, we must not expect to find here a ritual
of very high antiquity. The Byzantine ritual marks a new
period in Liturgical composition, an eclectic refinement upon
traditional and provincial forms ; in short, what the Roman
Liturgy is in the Western Churches.
Although a certain school in this country seems to despise
historical criticism to such a degree as to disdain even the
timid criticism of the Romanist writers of the seventeenth
century, and to adopt the exploded errors of Baronius and
Bellarmine, I think it unnecessary and unworthy to go back to
such elementary discussions, and to prove what requires no

proof in the eyes of any scholar namely, that the two remark-
;
able and world-governing Liturgies of St. Basil and St. Chry-

]) 3
:
sostom are not the work of these Fathers, nor two essentially
diiFerent forms; but that the one is a slight moditication, and on
the whole an abridgment, of the other. Unfortunately we

have as yet no palimpsest manuscript of an early date (fifth or
sixth century), which would give us a genuine text, and conse-
quently begin with the Anaphora or the Osculum Pads. All
I have been able to find is an ancient diptych of the end of the
eighth century, and therefore nearly cotemporary with the

Barberini MS.* Thus the only documentary form which we
* It is impossible to say what treasures of general literature, and of

ancient Liturgies, may be hidden in the palimpsest manuscripts of such
libraries as obstinately refuse permission to examine them by the (now per-
fectly safe) application of chemical reagents and I am sorry to be obliged
:
to say thatsome of the great European Libraries are still among this num-
ber, although in the Vatican Library no such prohibition exists. As to the
British Museum .... The most precious relic of liturgical antiquity
which I have been able to discover is a consular diptych (consuls of the year
526) once in the collection of M. de Fejervari, now in the possession of M.
de Pulzski, who has kindly allowed me to examine it. This diptych has
been used for engraving upon it (most incorrectly) the beginning of the
Greek Liturgy
^TOfxev KoXoQ
^TOfxey ev\a€oQ
'SiTOfitv fxera (poôv
npoa'^ôfXEy Ti ayia avacôU (Latin r.)
Ev ipifT) TO) •S'ea) TrpoatpepiEi'
EXewe EipivT)
Qvaia atj/£<rewc
q ayairiTov Sêov Kat Trarpog
Kai 7} ')(apj]c Tov Kvpiov Kai S'eov

Kat (TbJTripoQ i]}i(i)v \r}(Jov Xpicrrov
t(j> r}fxaQ
Then follows the indication of the eleventh year (lA ETI, AAPIANOV
nATPIAPX nOA (Hadrian I. pope, 772-793).
MvjjffSfTrt KvpLt TOV tovXov aov \u)avvov

tka'îaTOv TrpsfT^vTepov fxavrfQ rrjg ayiac Ayadrjg. Afirjv.
The church Agatha belongs, probably, to Calabria or to

or parish of St.
Sicily: both were under the patriarchate of Rome, and used, predominantly
at least, the Greek service. The orthography agrees perfectly with the time
of Hadrian I. (Hadrian II. reigned only five years, from 867 to 872), whose
name is mentioned at the bottom again,^ as " Jloi/xcvof ijfiwv''
: : : :
can make the basis of our criticism is the text exhibited by the
ancient Barberini manuscript. This text is here given for the
first time. In order to enable every one to judge of the re-
lation of these two Liturgies to each other, their texts have
been placed in parallel columns.
I have added the text of the Liturgy of the Presanctified (of
the preconsecrated elements), ascribed to Basil, and intended
to be used (as it is used throughout the East) in the season of
Lent. This form is peculiar to the Eastern Church from an
early period, and rests upon the custom of not making offerings
in Lent, except on Saturdays and Sundays. The Alexandrian
Constitutions seem to prove that the custom, at this period at
all events, did not extend to that Church and its dependencies.
The idea of the spiritual self-sacrifice of the congregation,

and its act of consecration, by the Invocation and the Lord's
Prayer, in the sense explained above, is still strongly and clearly
expressed in these texts.
I shall be best able to make this clear to the general reader
by exhibiting a view of the whole tenour of this important
Liturgy
In the first prayer of the Believers (introductory prayer of
the person offering) it is said
** Lord make us strong by the poioer of the Holy

Spirit for Thy service, in order that we, standing uncon-
demned before Thy Holy Majesty, may offer Thee the
sacrifice of praise."
And in the second prayer of the Believers, which is its conti-

nuation, destined to be said in silence during the arrangement
of the offertory and the singing of the choir
"God give us strength, through the power of

Thy Holy Spirit, for this service, and give us speech xohen
we open our mouth to call doion the grace of Thy Holy
Spirit on the gifts which are now to be offered."
And in the third prayer of the Believers, to be said after the

gifts are set in order, and the Hallelujah sung
" Give us the grace, O Lord, to be the servants of Thy
D 4
: : :
new covenant, dispensers of Thy Holy Mysteries, in order

that we may be become worthy to oiFer this rea-
able to
sonable and bloodless sacrifice which Thou wilt accept,
. . .
and send down on us, therefore, the grace of the Holy

Spirit:'
And in the fourth prayer, to be said after the Preface, during

the singing of the Trisagion
" It is truly worthy, O God our Lord, thank .... to
Thee, to praise Thee, the only truly existing God, and to
offer Thee, with downcast hearts and humble spirit, this our
reasonable serviced'
As, the quaternio (fascisulus of sixteen pages) which con-

tained the proper prayers of consecration immediately before
and after the words of Institution, has been torn out, I have de-
vised a method of supplying the part that is missing from a com-
parison of the official ritual (which has been dilated into a con-
siderably larger mass) with the genuine text of the so-called
Liturgy of St. Chrysostom, as given in the same MS. This
Liturgy, which is the foundation of the service usually adopted
in all the Greek Churches, is in most parts shorter and more
concise, in others, however, more detailed and ornamented. It
exhibits throughout not only the same type, but, on the whole,
employs the same expressions. For instance, it says, before the
prayer which corresponds with the above second prayer
" Look upon our prayer, and cleanse our souls and bodies from
all impurities of the flesh and spirit."
And in the succeeding one (after the oblation)
*' Lord, make us Jit to offer to Thee gifts and spiritual sa-
crifice . . . and let Thy Holy Spirit come upon us and
upon the gifts which lie before us, and upon Thy whole
people.''^
The prayer after the "Holy" is much shorter and more ori-
ginal than that of which the end is wanting in the Basiliau

Liturgy of our MS. It runs in its complete form thus :
<* With these Heavenly Hosts, we also cry, O merciful Lord,

:
and say : Thou and All-Holy, Thou and Thine

Holy art
only-begotten and Thy Holy Spirit
Son, Holy art :
Thou and All-Holy, and glorious is Thy Name, Thou

who so lovedst Thy World, that thou gavest Thy only-
begotten Son, that every one who believeth on Him
might not perish, but have eternal life
Who, after He came, and had fulfilled for us all the or-
dinance of salvation, in the night in which was be- He
trayed, took bread in His holy, and unspotted, and guilt-
less hands, and gave thanks, and blessed and brake it, and
gave it to His holy Disciples and Apostles, and said :
(here follow the words of Institution.)

Answer of the people Amen. :
"In rememhrance now of this Thy redeeming command,

and of all that has been done for us, the Cross, the Grave,
the Resurrection on the third day, the Ascension into
Heaven, the Sitting at the right hand of God, and His
second and glorious Coming, oifer Thee Thine of we
Thine, and and through all we sing to Thee (we
in all
praise Thee, we thank Thee, and worship Thee, our
God).
*' We
offei' Thee this reasonable and bloodless service,
and on Thee, and supplicate, and entreat send down
call :
Thy Holy Ghost upon us, and on these gifts which are
spread before us, and (breaking the bread) make this
bread into the precious Body of Thy Christ, changing it
through Thy Holy Spirit Amen And what is in the
: !
cup into the precious Blood of Thy Christ, changing it

through Thy Holy Spirit Amen And that they may
: !
become to those who partake of them a cleansing of the

soul, a forgiveness of sins, a communion of the Holy
Spirit, a fulfilment of Thy Kingdom, a joyful confidence
towards Thee, a judgment not a condemnation.
" IFe offer Thee this reasonable service for the Fathers
who have fallen asleep in Faith, the Patriarchs, the Pro-
phets, Apostles, Heralds, Evangelists, Martyrs, Con-
fessors, Abstainers, and every just one who has finished
his course in Faith especially for the Holy, unspotted.

:
:: : ::
all-glorious, blessed, Our Lady, the Mother of God and

perpetual Vh-gin, Mary."
(Followed by the prayer for the Universal Church of Christ

and all conditions of men.)
After these preparatory petitions and thanksgivings comes

the real Consecration Prayer, the Prayer for the Consecration
of the worshipping People, or the Prayer of Sacrifice
" To Thee, O gracious Lord, we devote our lohole lives and

our hopes, and call on Thee, and supplicate, and en-
treat : make us worthy to partake of the Heavenly and
awful Mysteries of this Thy Holy and Spiritual Table,
with a clean conscience, for the remission of sins, for the
forgiveness of our omissions, for the communion of the
Holy Spirit, for the inheritance of the Kingdom of
Heaven, for joyful confidence towards Thee, for judgment
not for condemnation ; and vouchsafe to us, O Lord, with
joy to make bold to call upon Thee, the God and Father
in Heaven, and to say :
(The Congregation.)
Our Father, which art in Heaven :
Hallowed be Thy Nam.e

Thy Kingdom come :
Thy "Will be done, as it is in Heaven so upon the Earth :
Give us this day our daily Bread

Forgive us our Debts, as we forgive our Debtors
And lead us not into Temptation :
But deliver us from Evil

(The Clergyman.)
For Thine is the Kingdom and the Power and the Glory
for ever and ever.
(The Congregation.)
Amen."
Then the Communion takes place, preceded by the Saluta-

tion of Peace and the Blessing.
: : " :
It is evident that the culminating point, the acme, is the

prayer which immediataly precedes the Communion, and that
this concerns the real sacrifice, and is consequently to be con-
sidered as the true Consecration Prayer. We therefore sub-
join here the corresponding form of this prayer, according to
the ancient text of the Liturgy of St. Basil
*'
O our God, Thou God of Salvation, teach us to offer Thee
worthy thanks for Thy goodness which Thou hast showed
us. Thou art our God, and acceptest these gifts. Purify
us from all blemishes of the flesh and spirit, and teach us
to practise holiness in Thy fear, that we may receive in
pure testimony of our conscience the portion of Thy
blessings, and may by the holy Body and
be made clean
Blood of Thy Christ, and Avorthily receiving them in us,
may have Christ dwelling in our hearts, and become a
temple of the Holy Ghost. Yea, our God, let no one be-
come guilty by these Thy awful and Heavenly Mysteries,
nor weak in soul and body through the unworthy partak-
ing thereof : but grant to us to be worthy, so long as -we
live, to receive the hope of Thy blessings as the food on
the way to Eternal Life, and as an acceptable justifica-
tion before the fearful judgment-seat of Christ, that we,
with all Saints who have been acceptable to Thee from
the beginning, may be partakers of the eternal good things
which Thou hast prepared for them that love Thee and ;
make us worthy, O Lord, sincerely and uncondemned, to

be bold to call upon Thee, the Heavenly God and Father,
and to say :
(The Lord's Prayer as above, salutation of Peace and

Blessing.)
The general type of the worship, as based upon the custom

of the third century, and fixed by standing formularies, with
amplified ceremonies, in the course of the fourth, is consequently
the following
Preparatory acts
The symbolical Oblation, ending with the words of Institu-
tion.
:
44 THE ANCIENT LITURGIES. '
The general Petition and Thanksgiving : based upon the In-

vocation of the Holy Spirit, as above explained.
The real Sacrificial act

The Prayer by which the congregation consecrate themselves
(by a vow of thankfulness) to God through Christ con- :
cluding with the Lord's Prayer.

The Communion, in commemoration of Christ's propitiatory-
death.
The Liturgy called after Basil is, therefore, very likely the
bridge of the Antiochene rite to that of Byzantium.
As any further conjecture, historical criticism must move
to
the previous question On what document does it rest ? For
:
instance, it certainly is a very ingenious remark of Palmer's

(i. 192. and following), that the Armenian Liturgy might be
essentially that used in the Church of Csesarea in Cappadocia
at the time of Basil the Great, and connected with the name of
Theodorus or of Gregory the Illuminator, But if we test this
conjecture by the critical method discussed above, and assume
as the original text of the fourth century what is common to the
Greek Liturgy of St. Basil according to the Barberini MS.,
and the genuine Armenian text, we find nothing but a general
analogy between them. Nor can we venture to throw out the
conjecture, that, because the Armenian text has come down to
us only through the suspected channel of the Roman Propa-
ganda, that connexion has therefore been obscured. Thanks to
the Russian researches of the Rev. J. M. ISTeale (i. 318. seq.
and ii.) we have since obtained a faithful English trans-
vol.
lation, made by the Rev. R. W. Blackmore from the Russian

version of the Armenian archbishop Dolgorucky, published at
St. Petersburg in 1799. Having compared this text with my
Greek one of St. Basil, I find that they agree only in a very
few inconclusive passages whereas, whenever the groundwork
;
is identical, the ancient elements strictly and constantly har-

monize.
The most Important point is, that the Byzantine Liturgy was
preferred to the Western, when, in or about 987, the Grand
Duke Vladimir, Olga's grandson, sent an embassy to Constan-
— :;
RUSSIAN LITURGY. 45
tlnople, in the reign of Basilius Porphyrogenitus, in order to

become acquainted with the worship in the imperial church of
Sancta Sophia. The accounts, both of Nestor and of a Greek
chronicler published by Banduri, mention on this occasion*,
* La Chronique de Nestor, tradulte par Louis Paris ; Paris, 1834 ; chap,

vili. (i. p. 129.) :
(987, Vladimir.) " Nous allames de Ik (des Bolgares) chez les AUemands
nous vimes leurs maniere de prier ; mais il n'y a la non plus
eglises et leur
ni ornemens ni beaute. Enfin nous arrivames cliez les Grecs on nous con- :
duisit dans les lieux oii se celebre le service divin nous ne savons pas trop :
si nous n'etions pas dans le ciel ; car, en verite, sur la terre il est impossible
de trouver tant de richesse et de magnificence. Nous ne pourrions vous

raconter ce que nous avons vu : tout ce que nous pouvons croire, c'est que
vraisemhlablement on se trouve Id en presence de Dieu, et que le service divin
des autres pays y est totalement eclipse. Nous n'oublierons jamais tant de
grandeur. Quiconque a goute d'un si doux spectacle, ne trouvera plus
nulle part rien qui lui plaise ; aussi ne voulons-nous plus demeurer ici."
The account of the Byzantine writer in Banduri (Imperiuni Orientale,

torn. ii. Animadversiones in Constantin. Porphyrog. p. 122.) is thus faithfully
extracted by Karamsin (Histoire de la Russie, t. i. note 214. (to page 258
264.) " Le sage Prince expedia a Constantinople quatre ambassadeurs ils
: :
exposerent a I'Empereur Basile, le Macedonien (mistake for Porphyrogenite,

compare Neander's History of the Church, iv. 117.), qui regnait alors sur la
Grece, la cause de leur voyage. Ce prince se fit un plaisir de les confier ^
quelques gens instruits, qui leur montrerent les curiosites de la ville, et re-
pondirent a leurs questions. Les Russes arriverent enfin dans la celebre
eglise de Sainte Sophie au moment oii Ton y celebrait un service solennel
j'ignore si ce fut le jour de Saint-Jean-Chrysostome, ou celui de I'Assomp-
tion de la Sainte-Vierge. Les ambassadeurs considererent avec curiosite le
temple et les ceremonies religieuses. La multitude des lumieres et le chant
des hymnes saintes les saisirent d'etonnement. Ayant entendu, aprcs vepres
et matines, la liturgie, les Russes voulurent savoir ce que signifiait la petite
et la grande entree (»/ jui/cpd Kal ij fxtyaXi] tlaoSoc), pourquoi les diacres et
soudiacres sortent du sanctuaire avec des flambeaux, et pourquoi le peuple
tombait "k genoux en Kyrie eleison.' Les payens rcgardaient
s'ecriant :
'
tout cela avec indifference, quoique avec attention. Mais le Dieu de

misericorde leur desilla les yeux, afin qu'ils vissent un grand miracle, et
qu'ils connussent la verite etonnes de ce phenomcne extra-
ordinaire, ils prirent leurs guides par la main, et leur dirent :
'
Tout utait ici
efirayant et majestueux, mais ce que nous venons d'apercevoir est surnaturcl.
Nous avons vu de jeunes hommes ailes, vetus de robes cclatantes, qui, sans
toucher a terre, chantaient dans les airs, " Agios ! agios ! agios !
" et c'est ce
qui nous a le plus surpris.' '

Comme vous ignorez tous les mysteres du
christianisme,' leur repondirent les guides, vous ne savez pas que les anges
'
"
that the Russian ambassadors were particulai'ly struck by the

sight of people falling upon their knees when the deacons and
subdeacons rushed out with torches, or as they said, young men
with wings, clad in brilliant robes, scarcely touching the ground,
and singing. Holy ! Holy ! Holy ! The sly Byzantine grandees,
or the interpreters who served as guides, said that mystery was
easily explained : for, when their priests celebrated the divine
service, the angels themselves descended from heaven." Now,
this account seems to me to receive a striking illustration from
a passage in the Homily on the Prodigal Son, printed in the
works of St. Chrysostom, but the author of which was probably
Severianus, bishop of Gabala in Syria, a cotemporary of Chry-
sostom. This passage, which, as far as I know, has never been
adverted to in connexion with the account of that important
embassy, most clearly states that the choristers of the Holy,
Holy, Holy, had on their shoulders flying wings of linen, in
imitation of the angels*; which proves that the expression in
the Liturgy of St. Chrysostom, respecting those choristers,
" they who mystically imitate the cherubim," is to be under-
stood literally.
The philosophers of the eighteenth century would undoubtedly
have been delighted with this anecdote, as being one of those
eux-memes descendent du ciel, et se melent a nos pretres pour cclubrer le

service divin.' Vous dites vrai,' repliquerent les Russes
'
nous n'avons ;
'
pas besoin d'autres preuves, car nous avons tout vu de nos propres yeux.
Renvoyez-nous dans notre patrie, afin que nous rapportions tout ceci a notre
prince.'
* Homil. de Filio prodigo, Bingham, XIII. 6. 6.: 'ETriaraaOe ryv irrti'iiariKiiv
iv<ppoc!vvt]i>, 01 ravrrjg yivadjxtvoi kuI [lefj-vijuevoi twv ^ptKvdiv nv(TTr]piwv, nZv

XtiTOvpyuip rijc S^tiaQ lepovpyictQ, twv p,ipovp.kvu)v tclq twv dyytKuiV Trripvyag toXq
XtTTToiQ oQoVaiQ TOIQ kTvl TiHv aplOTipiOV WjXWV KUpkvaiQ, Kul iV TTV tfCK/\»;ffl'^
TrepiTpexovTiav Kal (Sowvraiv' /lij rig rwv KarrixovfikvMv! fir] Tig tiSv fit] ivQiovtmv !
fit] Tig TiSv KaracsKoirwv ! fii] Tig tiSv fit] Svvafievojv ^laaaaOai to ovpdviov aifxa,
TO iKxvvofiivov iig atpidiv dfiapTiiZv ! fir) Tig avdîog Trjg ôiffjjc Srvffiag! fi-f] Tig
dfivifTog! fit] Tig fit] Svvdp.evos aKaOdpTOig x^^^^'^'- irpoaâvaaaOai twv (ppiKTiUv fivart]-
piwv! iiTa Kal TMV dyyi\(ji)v ovpavoQtv evfrjpovvTUJV /cat \ty6vTU)v' uyiog 6 Trarrjp 6
SreXijffag Tv6ijyai tov fioaxov tov ainvToi', tov pi) yvovra afiapriav, KaOwg (ptfmv 6
7rpo0j/r?jg 'Rffatag, iig dpaprlav oiiK i7roir]iyev, ov6i tvp'cQr] toXog iv Ttp arSpuTi
avTov' iiyiog 6 v'tog, dpa Kal /xoff^ôf, 6 dtl Srv6u.tvog (kuiv kuI ad ^wv *
ii.yiog b
7rapa,K\t]roc, to TTvevfia to dyiov, to rrjv Srvalav TtKiirovpyfjnav.

RUSSIAN LITURGY. 47
factswhich go to prove that grccat events are often decided by-

very small circumstances, and not unfrequently by fancies, and
pious or impious jSctions. I believe in the substantial truth of
the Byzantine account, because the principal part of it is borne
out by Nestor, who must have known men of the age of Vladi-
mir, and because that peculiar trait of Slavonic enthusiasm and
cool Byzantine imposition bears upon it the stamp of truth.
But the whole is a proof that Olga had anticipated the instinct
of her nation. The Slavonic tribes embraced the Byzantine
worship (thus prophetically attaching their faith to Byzantium
and the Sancta Sophia), because it suited their Oriental native
character better than the Occidental rite. Besides, Byzantium
was, from the time of Exarchate till the tenth and eleventh
centuries, the real centre of art, of taste, and of fashion, parti-
cularly in Avhatever regarded solemnity and magnificence of
ceremonies and of dress.
Some Sicilian bishops maintained in the time of Gregory the
Great, that in his reform of the Liturgy he had followed
throughout the rite of Byzantium. Gregory denies that scorn-
fully. 1 think he was right as to the letter, although I believe
he followedit here and there in the spirit ; at least he found the
Liturgy established at Byzantium when he revised that of

Rome.
As to a connexion between the Liturgies of Byzantium and
Home in the fourth century, we know nothing. But the primi-
tive Roman Liturgy of the first part of the second century was
either Greek or connected with Greek sources : it bears a strong
resemblance to the Liturgy of Antioch, but it has the Precatory
Prayer in the same place as that of Alexandria which seems to ;
me to prove that it was coeval and substantially identical with

that form which is preserved In the Abyssinian Clmrch. The
Precatory Prayer was at that period still left a free one, and
therefore the Roman bishop might afterwards insert the formu-
lary for this prayer In the same place where the Church of
Alexandria has it in the second century, although the ground-
work of the Liturgy had come to Rome from the elder Church
of Antioch.
FOURTH CHAPTER.
The Sacramental Liturgies of the African Church, and the Ambro-
sian, the Gallican, and Mozarahic Liturgies.
The and luminous book on this subject is " Ma-

really critical
billon de Liturgia Gallicana" (Par. 1729); with which, how-
ever, Muratori's " Liturgia vetus," the learned work of the good
Prince- Abbot of St. Blasius, " Gerbert, de Liturgia Alemannica
(S. Bias. 1776)," and Lorenzana's edition of the Mozarabic
Liturgy (Rom. 1804), must be compared.
Of the African Liturgy we only know that it was thoroughly
Latin and original, presenting in its principal features the
general type of the other liturgies. I believe I have restored
the complete order of the Service, as it was celebrated in the
age of St. Augustin, and substantially in that of Cyprian.
As to the Liturgy of the Church of Milan, commonly called
the Ambrosian rite, which was prevalent in a great part of
Lombardy up to the time of Charlemagne, its canon is generally
supposed to be lost ; the Gregorian Canon, in taking its place,
having swept away all the corresponding parts of the original

liturgy of that ancient and illustrious Church. This, however,
is Not only can the whole order of the Consecration
an error.
Service of the Ambrosian rite be restored, but the very words
of the Consecration Prayer, as used in the seventh and eighth
centuries, are preserved in our texts, of which that of Pamelius
(1571) is the most genuine.
When the Roman Canon was introduced at Milan, about the
time of Charlemagne, the sacerdotal OtFertory and the words of
Institution (already, in the dim mind of the Western Church,
inseparably connected with the real act of the Church, the
sacrificial centre of worship) had thrown the ancient Prayer of
Consecration into the background. The decisive difference be-
tween the two rituals was, that the Ambrosian Prayer of Con-
secration was ever changing according to the occasion, and had
GALLICAN AND SPANISH LITURGIES. 49
continued since the fourth century to be the subject of liturgical

composition, whereas theRoman Prayer of Consecration, Unde
etmemoresy was immutable, and had on the whole retained the
ancient Greek type. When the Gregorian Canon was intro-
duced at Milan, the Ambrosian form was preserved, as an inno-
cent remnant of antiquity, for the peculiar services on festival
days and thus those forms of the Prayer " Post oblata,"
;
which correspond with the Gallican " Post secreta," have come
down to us.
As to the relative antiquity of these Ambrosian formularies,
we can, I believe, ascertain it only by a comparison with the
corresponding prayers of the Gallican and Spanish Sacramen-
taria, and their prototype, the ancient Consecration Prayer of
the East.
The Gallican and Spanish Liturgies we possess make no pre-
tensions to have any higher origin than the time when the
Goths ruled over Spain and the South of France. They are
called Gothic Missals, and the Spanish Liturgy is expressly
ascribed to Isidor, bishop of HIspalis, and his elder brother
Lcander, both the cotemporaries of Gregory the Great. This
period (c. 550 —
650) was the most fertile one for compositions
of Sacramentaries of a rhetorical character. They preserved
the general type of the Church, but gave a new, anJ generally
more concise, form which had originally been extem-
to parts
porized, but since the end of thefourth century had been ex-
tremely lengthened and overloaded. Now the Prayer of Con-
secration was originally that of the Invocation of the Spirit, for
the blessing of the people and their gifts. The next stage of
development presents to us a more vague and general prayer fur
the Divine blessing according to Christ's promise and behest.
In the last stage we find it dwindled into a form which proves
that it appeared to the people almost as a supererogatory prayer,
after the sacerdotal Offertory and the words of Institution then
already identified with the act of consecration. It derives its
tenor merely from the peculiar occasion of the service, a part

of Christ's life, or a Saint's day, and founds upon that the
general demand of Divine blessing. It is not surprising then,
that in this stage the prayer should sometimes be addressed to
VOL. III. E
:
Christ, although this is against the constant practice and the

express law of the Church of the third and fourth centuries.
Now the so-called Ambrosian Liturgy exhibits, with very
few exceptions, only this very last stage whereas the Gallican ;
and Spanish rituals, published by Thomasius, Mabillon, and

Muratori, still preserve many formularies of the second epoch.
If, therefore, we cannot ascribe to the compilation of these
Sacramentaries, a higher age than the seventh century, we shall
be obliged to put that Ambrosian, which is before us, to the
end of the seventh century or the earlier part of the eighth in ;
short, in thevery last days of the INIilanese Liturgy.

Such is the information derived from texts known down to
this period. The subsequent discovery of two palimpsests,
however, constitutes a new era for the history of the Communion
Service in Western Europe Niebuhr's St. Gall fragments of
:
350, and the Carlsruhe palimpsest of the early part of the sixth
century, published by Mone in 1850. The Consecration Prayer
of St. Gall runs thus
" O God, Thou Author and Vouchsafer, Furtherer, Giver, and

Granter of future immortality .... we pray Thee that the
spirit of Thy servant (Thy handmaid) may not be committed to
the gloomy darknesses of the abyss, or the fiery ovens of Ge-
henna, or the eternal cold of Tartarus, and may not enter into
the place of punishment ; but that it may rest in Abraham's
bosom, and in the lap of Thy Patriarchs, and there await the
time of Resurrection and the Day of Judgment, with the bliss of
the immortahty which shall follow it for the sake of our Lord,
:
who, in the night in which he was betrayed," [here follow the

words of Institution.]
*'
Let now, we entreat Thee, most Merciful Fathei', through the in-
vocation of Thy name, and through the outpouring of Thy Holy
Ghost on all Creatures, this Creature (of Bread and Wine). . .
."
The expressions about Hades will remind the reader of a

fragment of Hippolytus in his description of the same, discussed
in the review of his writings.
I have not included in the testimonies respecting the Gallican
Litui-gy the Exposition of the Mass ascribed to St. Germanus,
bishop of Paris about 555, which has been published by Martene
:
EARLIEST KOMAN LITURGY. 51
(Anecd. t. v. p. 90.), and is inscribed :

''
Germanus Episcopus
Parisius scripsit de Missa."
The barbarous style, and the omission of the Consecration
Prayers, or the canon*, prove the author to have been a writer
of the eighth century, at the end of the Gallican Liturgy.
FIFTH CHAPTER.
.The Sacramental Liturgy of the Church of Rome.
As Mabillon's book is the classical work for the Gallican

Liturgy, so is Muratori's " Liturgia Romana vetus" (Venet.
1748, fol.) for the antiquities of the Koman. Le Brun's " Com-
mentary" (1770) is a very sensible although not historically
critical work; Cardinal Bona's book (1678), at once sensible
and critical, had opened the right way. The first volume of
Daniel's "Codex Liturgicus" (3 vols. 1847 1851) contains a —
useful introduction to this difficult subject.
Before we exhibit the striking peculiarity of the Roman
ritual, in its predominantly precatory character, and its tend-
ency to a propitiatory service, we must premise a few words
respecting its history. Towards the middle of the fifth century,
Leo is said to have inserted some words into the
the Great
Canon. Towards its close, Gelasius is reported to have com-
posed some proper Prefaces for the Sacramental Service (Vere
dignum et justum est, &c.). Pope Vigilius encloses in a letter
of the year 538 the text of the Canon " Canonicte precis," as
that which he had received from Apostolic autliority. But that
enclosure has not been preserved. Finally, about the year 598,
* All he says about this part is the following

" Sursum C07-cla sacerdos habere admonet. Confractio et commixtio cor-
poris Domini tantis mysteriis declarata antiquitus Sanctis Patribus fuit. In
liac confractlone Sacerdos vult augere, ibidem debet addere, quia tunc
coelestia terrcnis miscentur. Sacerdotc autcm frangente, supplex clerus
psaltet Antiphona (sic). Oratio vero dominica pro hoc ibidem ponitur, ut
omnis oratio nostra in Dominica oratione claudatur. Saccrdotibus man-
davit Dominus benedicere populum Ante coraraunionem benedidio
"
traditur (Pax, fides, et charitas, etc.)-
E 2
Gregory the Great established the whole Consecration Service,

as we are supposed to possess it now. As to the period from
Leo Gregory, it is generally su})posed that we possess the
to
Service, as arranged by Leo the Great, in a Sacrainentariu;n
published by Blanchini from a MS. at Verona (which, liow-
ever, mentions the Imperium Francorum, and therefure cannot
be older than the ninth century). Muratori thinks its most
ancient elements belong to Felix III., about 488 but, at all :
events, as it does not contain the Canon, it is entirely useless

for our purpose. The learned Cardinal Thomasius had published
before that a Sacramentarium Gelasianum, from a Vatican MS.
of the library of Queen Christina, probably of the tenth cen-
tury. This certainly contains a Canon, but one so like that of
Gregory, that none but controversialists can doubt of their
identity.
Nothing can be more contrary to the general history of the
Liturgies of the ancient Church, than to doubt that Leo the
Great (about 440) found the Canon of the Roman Church
already fixed in its essential parts. But it is imjjossible to trace
this textback to the second century, without assuming that
some remarkable change had been made in the mean time. A
tradition, preserved in a very ignorant manner by the Liber
Pontijicnlis, says that Alexander, who was bishop of Rome from
100 to 106, had joined the " Passion .of om' Lord to the
Eucharistic prayers." These words (which we give, with all
the other testimonies, in the Reliquiaj Llturglcaj) have hitherto

appeared inexplicable or entirely mythicah I believe they are
neither the one nor the other. They but record a truly histo-
rical fact in a very rude manner. They mark the epoch of
transition from the celebration of the Communion in the Pau-
line age as a real Supper (Agape), to Its celebration In the
morning as a service a transition which in Asia certainly must
;
have taken place already in the Johanneau age, or, at the latest,
in the first years of the second century. The celebrated de-
scription of the younger Pliny (110) implies that the custom
was already established in his province, Pontus and Blthynia.
The circumstance of Ignatius of Antioch (who died in 107)
being brought into connexion with the same phasis, not as the
EARLIEST ROMAN LITURGY. 53
founder, but as one who added to the solemnity of that service

by psahiiody, entirely agrees with these facts. The tradition of
the Roman Church, which fixes for this epoch the very first
years of the second century, or about seventeen years after the
deatli of Clemens, the disciple of St. Paul, is therefore, in itself,
perfectly credible. But this tradition is moreover the com-
mencement of a series of well-connected accounts. The more
decided line of demarcation between clergy and laity, which, as
the different texts of the Apostolical Constitutions show, must
have taken place in the earliest part of the second century, and
of course must have aflfected also that service, is ascribed to
Xystus*, the successor of Alexander (107 — 116). To the
same bisliop is ascribed the introduction of the Sanctus, to
be said before the words of Institution. We have seen that

the liturgical use of the Trisagion originated in the Church
of Antioch, probably as part of the liturgical arrangements
of Ignatius, and that it was not a part of the Alex-
andrian Liturgy in the first half of the second century.
This account of the "Liber Pontificalis" therefore, when
rightly understood, is also borne out by historical facts and
authentic records. Now the successor of Xystus was Teles-
phorus (117 — 127). To him is attributed a new feature in the
development of the earliest Roman Liturgy : he is said, in the
"Liber Pontificalis," to have introduced into the nocturnal

celebration of the Eucharist at Christmas the ancient morning
and sacramental hymnof the Eastern Church, the " Gloria in
excelsis," or the so-called Doxologia major, which we afterwards
find in the general Eucharistic Service of the Church of Rome,
and the Latin text of which is ascribed to Hilarius of Poictiers,
in the middle of the fourth century. With Telesphorus the
most obscure period of the Roman Church terminates; his
successor, Hyginus, was the cotemporary of Hadrian, Valen-
tinus, and Marcion and Pius, who succeeded him, that of
;
It is curious that in the Syrian Liturgy called after St. Xystus, the
" Sanctus " and the " Gloria in excelsis," in all its parts, is predominant
throughout. See Renaudot, tome ii. p. 134. His text contains the words of
the Institution of the Eucharist, although he confesses in a note that it is
wanting " in almost all the copies."

E 3
Justin Martyr, whose description of the Eucharistic Service

harmonizes with the picture which those records of the Roman
annalists enable us to form of the earliest state of the Liturgy
of that Chui'ch. Under the next pontificate, that of Anicetus
(150 — 163), Poly carp came to Rome. Clemens of Alexandria,
the head of the Alexandrian University, was cotemporary of
Soter, the successor of Anicetus (164 — 172). Under Eleu-
therus (173 — 187), Irenteus was made bishop of Lyons, and
Origen was born at Alexandria. Irengeus is expressly stated to
have officiated during his visit to Rome, at the request and in
the presence of Victor, the successor of Eleutherus (188 — 199).
Zephyrinus, who succeeded Victor (200 — 218), is now well
known by the work of Hippolytus.
to us It was he who,
according to the " Liber Pontificalis," trenched upon the Ob-
lation of the People for it was ordained by him (says the
:
chronicler) that the deacons alone were to carry the oblations to

the altar, and tlmt the people were to receive the consecrated
bread (corona) through them. In other words, the laity were
kept out of the chancel.
From this time to that of Leo the Great, almost two cen-
turies and a half later, we hear absolutely nothing of the state
of the Roman Liturgy. What we find established under Leo,
as fixed in all its essential parts, is a series of Prayers of Con-
secration, decidedly different
from the rite of the Church of
Milan, and from those of the Gauls and of Spain. And this
difference is one of epoch. The Roman Canon represents al-
together a later period, which we may call the abbreviated and
eclectic, whereas the Liturgies of the Churches just named ex-
hibit, from the end of the third to that of the fourth century, an
anterior period, the last phasis of which is the adorned and
rhetorical character. The regular Byzantine Liturgy bears in
point of style the same character as the Roman, particularly
that which is Chrysostom, and is evidently an
called after St.
abbreviation of a Liturgy which had become too prolix by
rhetorical amplification. The compositions in the Sacramenta-
ries which bear the names of Leo and Gelasius exhibit sufficient
specimens of that style. This change can scarcely have been
later than the time of Damasus (366 —
384), and not earlier than
ROMAN LITURGY IN THIRD AND FOURTH CENTURIES. 55
that of Sylvester (314—335), or of his successors, Marcus (336)

and Julius (336—352).
I think it highly probable that this alteration was connected
with the change of the liturgical lano;uao;e from Greek into
Latin. It is certainly a fact that Greek is the official language
of all Roman bishops from Clement to Cornelius (251), and
that we hear nothing of a decided liturgical difference between
Rome and the other Churches before the age of Augustin, or
the beginning of the fifth century. But the circumstance con-
nected with the account given by Gregory himself of his Canon,
seems to confirm at all events the supposition of a decided
change made, not by Gregory, but by one of his predecessors in
the fourth century.
Proceeding to the critical history of this Canon of Gregory
the Great, we must first observe, that the present official text,
as established after the Council of Trent, differs in some essen-

tial points from that exhibited by the ancient MSS. But, if
we aj)ply strict historical criticism to the genuine Gregorian

text, it is impossible not to see (what some ancient commenta-
tors, especially Walafrid, the learned abbot of Reichenau near
Basle, it is a patchwork of materials
indeed surmised) that
which various circumstances had assisted to throw into great
confusion. It is here only necessary to point to the gradual
cessation of the regular Oblation of the People before each
celebration of the Lord's Supper, and to the introduction of
symbolical prayers, intended, not to accompany the real Obla-
tion, but to supply its place, or to the introduction of the
earliest form of the Offertory, in the sense of the Medieval
Church.
We believe that from our point of view we are able to solve
this enigma more satisfactorily than has been hitherto done.
The first startling fact is, that Gregory himself declares, in
his letter to the bishop of Syracuse, of the year 598 (the text
is o-iven in the Reliquiic), that when he revised and definitively
settled the Consecration Prayer, or the Canon, he ordered the
Lord's Prayer to be said immediately after the Ecclesiastical
Prayer of Consecration. " I did so," he says, " because it was
the custom of the Apostles to consecrate the Sacrifice (hostiam)
E 4
56 THE ANCIENT LITURGIES,
of Oblation only by that prayer. It appeared to me very

strange that we should repeat over the Oblation the prayer
which a learned man (scholasticus) had composed, and not
repeat over His body and blood the very words delivered to us
as composed by our Saviour Himself."
Strange asit is, thus he found it. Wherever the Lord's
Prayer was said in the Communion Service of the Church of
Rome, it did not form, in the written ritual of that Church, a
part of the Consecration Prayers, of which it is, nevertheless,
one of the two original germs. These prayers begin imme-
diately after the ancient Offertory, — that is to say, after the
solemn act of the offerings of the people and
for the sacred meal, —
end immediately before the Communion. Now, if Gregory did
not find it, Leo the Great and his immediate successors could
not have found it either, nor have committed it to writing, when
they were engaged upon the Eucharistic Liturgy.
We have seen that Gregory's assertion respecting the Con-
secration Prayer having originated in the recital of the Lord's
Prayer is true, and, when rightly understood, strictly accurate.
The Church enlarged the Scriptural prayer into her Communion
Prayer at so early a period, that her amplifications crept even
into the sacred text. By the side of it a free Prayer of Thanks-
giving was uttered on that occasion, whenever the spirit moved
the minister to pronounce words in that sense. But, in the
course of the fourth century, the free Prayer of Consecration
had been exchanged for enlarged fixed formularies, varying in
expression according to the usage of every leading Church.
When this change took place, the Lord's Prayer might, how-
ever, as well be left out in the written formulary, it being un-
derstood at that time that was the concluding part of the free
it
prayer before the Communion. The whole ceremony, however.

Boon became so involved by the additional prayers, and free
prayer grew so obsolete, in the Communion Service in parti-
cular, that whatever was not written down might gradually be
considered as uncanonical, and disappear as unauthorized in
consequence. Such an omission would happen the more easily
if the original Liturgy were in Greek.
GREGORIAN LITURGY. 57
As the substitution of a set Oblation Prayer for the act of

real substantial Oblation must have diminished the transparency
of the original service, so another circumstance contributed most
particularly to swell the Consecration Prayers, and to throw
the Sacramentaries, or Missals of the Church, into confusion.
These were the peculiar prayers inserted from the diptychs, or
sacred registers of the names of the benefactors, confessors, and
martyrs of the Church. They might be read wherever a pecu-
liar commemoration was appointed of persons, whether living,
present, absent, or deceased. Such a commemoration might be
inserted immediately after the Oblation and the Preface at the
beginning of the Sacrificial Service, or as part of that Consecra-
tion Prayer which immediately preceded the Communion, after
the words of Institution. What we know positively is, that the
commemoration of the living was read by the deacon, out of
the diptychs. It was, therefore, originally separate from the
prayers offered by the priests ; and it was naturally a change-
able prayer, and was only to be said when occasion required.
How easily might this be mistaken for a part of the fixed
prayers of the priest ! Such a commemoration of the livino-
was, or might be, according to the vague idea of the Communion
of Saints, accompanied with a mention of the triumphant
Church of the Apostles, and the Virgin Mary, and other holy
men and women in the earlier ages of the Church in general,
or of the particular Church in question. In the Roman Canon
such a commemoration occurs immediately before the Lord's
Prayer " Memento etiam, Domine,^^ &c. This furnishes primi-
:
tive proof of its being an undue insertion in the ordinary Com-

munion Service, and of its having been introduced into it (by
a mere misunderstanding, I suppose) from the Missa pro De-
functis. It is not found in the Gelasian Sacramentary : and a
very ancient Gregorian Sacramentary, quoted very conclusively
for that purpose by Daniel, states expressly that it was destined
for the Missa pro Defunctis. Now if this prayer be extraneous
to the original ordinary services, that which follows, " Nobis
quoque p7'ecatoribiis" must necessarily also be eliminated, be-
cause it is in fact nothing but its second part.
But the mention of the Apostles and martyrs and other

saints in theformer part of the service, or in the Oblation
Prayer beginning with the word " Communicantes,^'' appears to
belong originally to the general text. Its place is the same as
that in the Alexandrian Liturgy which was used in the time of
Origen. For in that beautiful Liturgy the heroes of faith are
also mentioned as part of the Thanksgiving before the Invoca-
tion. Nor does the order in which the names of the Saints
occur in the Roman Canon at all militate against the antiquity
of this prayer. The Apostles are, on the whole, named as they
occur in the first two Gospels, with the insertion of St. Paul,
and a reasonable liberty as to the place of St. Thomas and St.
James, who here precede St. Philip and St. Bartholomew. The
martyrs are classed, as Le Brun has already observed, accord-
ing to their station first, the martyr bishops of Kome then
: ;
bishop Cyprian ; then St. Laurentius, the archdeacon of the

Roman Church ; lastly, lay martyrs. The catalogue goes down
to the times of Julian the Apostate (Johannis et Pauli) ; an-
other proof that the set prayers were not written down till after
the middle of the fourth century, at the earliest.
Now as to the first word of this celebrated prayer, " Com-

inunicantes^ nobody has ever been able to construe it. Abso-
lutely, as it stands, it can mean nothing but the " Communi-
cants " which gives no sense.
:
Neither sense nor grammar
admits of its being construed with the followins; o-enitives. But
if we consider that the preceding prayer, " Memento, Domine,
famularum,'''' in its original text, is the deacon's prayer, which,
became obsolete when the real Offering of the People ceased,
except in some few instances (and this was the case already in
the sixth century at the latest), the prayer " Communicantes''''
manifestly follows the last words of the first prayer of the
Canon, " Te, igitur, dementis sime Pate?;^' which makes the con-
struction and sense correct and satisfactory.
This first prayer is followed by two short prayers, of which
the one begins, " Hanc igitur oblationem,^'' the other, " Qnam
ohlationem.''^ The beginning of the first is evidently the con-
clusion of the Oblation Prayer, supplicating God to accept this
oblation of His servants and children : the second ends with
"
GREGOKIAN LITURGY. 59
introducing the words of Institution, " Qui pridie." Now we

know Gregory amplified the first. John the Deacon,
that St.
his biographer, says he added the words, " diesque nostras in
tud pace disponas ; " which cardinal Bona understands (naturally)
as implying that the remaining words of this prayer,
" Atque ab aetern^ damnatione nos eripi et in electorum tuo-
rum numero jubeas nos numerari
were also added by Gregory.
But, if we adopt this view, it is clear that the preceding words
of the prayer which Gregory found,
" Hanc igitur oblationem servitutis nostrjB sed et cunctê
familite tu£B qusesumus, Domine, ut placatus accipias,"
did not constitute a prayer by themselves, but were only the
beginning of a prayer. And, indeed, the next prayer opens
rather awkwardly by referring to the first words of
at present,
the preceding one " Quam oblationem tu Deus in omnibus
:
quasumus.''' The original form, therefore, must have been this:

" Hanc igitur oblationem servitutis nostras sed et cunctte
familias tuse quassumus ut placatus accipias; atque in
omnibus benedictam adscriptam ratam rationabilem ac-
ceptabilemque facere digneris, ut nobis Corpus et San-
guis fiat dilectissimi filii tui Domini nostri Jesu Christi.
Qui pridie," &c.
The prayer ''Unde memores " which follows the words of In-
stitution, represents, in its beginning (Msju-vT^/îvot ovv) and its
whole tenour, the universal type of the Eastern Liturgies. It

isfollowed by the Prayer of Invocation. In this prayer the
Greeks, as we have seen, prayed that God might send down His
Holy upon the people and upon their gifts, or that the
Spirit
Holy might descend upon both, in order to sanctify the
Spirit
congregation and the elements. Here God is supplicated to
order his angel to bring the Sacrifice (the prayers and vows of
the people) to the heavenly altar. This obscure expression is
referred by Le Brun to Christ the High Priest, as the Angel

of God eminent sense, in allusion to two passages in the
in the
Epistle to tlie Hebrews (ix. 24. and xiii. 10.); by Bona to the
" angel of prayer," in allusion to Apoc. viii. 3., which is the
more natural interpretation, and conformable to the Alexandrian

ritual.
At all events, this prayer is neither so spiritual nor so primi-

tive as the Greek one. The benediction of the people conse-
crating themselves, originally the principal part of the Conse-
cration Service, has dwindled into a rhetorical collect. The
whole prayer " Supplices te rogamus" appears as an appendix,
inserted before the concluding doxology (probably by Leo the
Great), in order to strengthen the prayer " Unde memores."
The superior wisdom of Rome showed itself in making these
Consecration Prayers standing formularies when the free prayer
ceased ; whereas, in the Ambrosian, Galilean, and Spanish rites
of that age, they were considered changeable according to the
occasion. Vigilius points to this circumstance, with just pride,
Spanish bishop.
in his letter to the
According to the general usage of the rest of Christendom,
Gregory made the Lord's Prayer a part of the written liturgy,
with a short introduction before; and added an explanatory
collect upon the last petition, " Sed libera nos a malo," as a
standing concluding prayer.
In order to render the whole perfectly clear, we give in the
fifth chapter of the Reliquia;, first, the present official text, with
a notice of the reading of the ancient MSS., and other explana-
tory remarks ; secondly, the restored genuine text of Gregory
the Gi'eat, as it was understood by him ; finally, the Roman
Liturgy, as according to documents and statements it must have
been before Leo the Great, and, substantially, about the middle
of the fourth century. In Hippoly tus' time, however, this must
have been somewhat The Oblation of the People was
different.
still in vigour, the Preface was followed by a free Prayer of
Thanksgiving after which the words of Institution introduced

:
a Consecration Prayer, scarcely fixed, and the Lord's Prayer

with the doxology, concluded the service before the Com-
munion.
I give in the Appendix to the fifth chapter of the Reliquife,
out of a palimpsest of Monte Casino coeval with Gregory the
Great, the text of the Prjefatio and other fragments, which
prove this Sacramentarium to be that of Gregory.
GENERAL RESULTS. 61
FINAL RESULT.
We commenced our liturgical researches by pointing out the

general characteristics of the form of sacramental worship In the
great epochs of the ecclesiastical history of the first four cen-
turies, and by establishing the principles according to which the
historical affinities of ancient Liturgies might be safely and
successfully discovered. We then Avent through the records
and the liturgical texts of those centuries according to the lead-
ing Churches of ancient Christianity, as far as they are capable
of reconstruction upon the faith of genuine documents.
On looking back to the course we have pursued in the pre-
ceding pages, we have, I believe, obtained the following results.
Liturgical formidarles, beyond the framework represented In
the Text- Book, began to be used, with great local and indivi-
dual liberty, about the middle of the second century ; not as
originating a new form of Service, nor as recording literally a
fixed liturgical custom. The purport ofthe most ancient re-
cords is to exhibit what within a certain sphere had been the
general custom of the earliest age, that
is to say, of the end of
the and the beginning of the second century, or in the

first
Johannean and Ignatian age. What else, indeed, could the

authors of the so-called Apostolical Liturgies do, when a very
considerable part of the Service was still at their time essentially
free and variable, and when It had originally been still more so ?
We must abandon both the later Idea, still cherished by Bing-
ham, of a Liturgy as a fixed formulary, and that negative
assumption which he combated, of there having been no fixed
form whatever. To express plainly what I think, we may
assert that the first attempt to write down a Liturgy was that
of presenting a general, not descriptive but suggestive, view of
the extemporization within a certain framework. That this was
possible, Is explained by the biblical character of the liturgical
formularies, and by the common spirit pervading Apostolical
Christianity. The phenomenon is wonderful, but not miracu-

lous ; sublime, but perfectly intelligible. The miraculous and
the mystical are in the heads of those who have misunderstood
and misinterpreted antiquity or in the theological systems of
;
such as have endeavoured to confound and obscure that which,

if faithfully explained and clearly understood, would contradict
what later ages have made out of primitive Christianity. It is

the Spirit which has created the Form, and this Spirit rests
upon the words and injunctions of Christ, piously followed up
and applied according to the exigencies of the time under the
guidance of that general Christian consciousness in which the
Christians of all ages find realized the promises of the Spirit
left to the Apostles, and to those who through them believe in
Christ.
The Eucharist was at first a holy Supper of thankful remem-
brance and of sincere brotherly love, coupled with the Prayers,
which grew into a complete form of rational worship.
If, then, such were the origin and most ancient development
of the Eucharistic Service, the first record of it was, in its de-

tails, necessarily rather a representation of the substance of
what used generally to be said in the free prayers, than a literal

copy of any fixed form. It further follows, that we should do
as much wrong to those records by considering them to be his-
torical, as by regarding them as impositions, or, at least, as ideal
schemes. They turn out to have been faithfully based upon

what in the ancient Service was held to be essential, and cus-
tomary from the beginning, as fixr as the memory of the Church
went. As this substance was traditional, and could not be re-
ferred to any regulation of Councils or Synods, or to any com-
position of some eminent Father, it was very natural to attri-
bute the records of this gradual formation of the Spirit during
the first three ages of Christianity (St. Paul, St. John, and
Ignatius), either to the Apostles all together, as being those
who had laid down the leading principles, and planted the
earliestgerms of the Church or to some one among them (as
;
St. James, or St. Peter); or to some Evangelist who was

personally connected, or supposed to be connected, with the
particular Church, as St. Mark or Clemens.
GENERAL RESULTS. 63
Such a proceeding is neither more nor less mythical than any

other form of hypostatizing the Spirit : but it is an uncritical
proceeding to overlook what is really historical in such a pro-
cess of formation and almost madness to consider such a pro-

;
cess even possible, without that very impulse which the genuine
records of the Gospel reveal to us in the person of Jesus of
Nazareth.
The beautiful specimen of the first liturgical epoch preserved
in the Abyssinian Constitutions presents a character of great
simplicity, and thoroughly biblical. There is a beginning of
doctrinal expression and of rhetorical diction, but both are in
their first infancy,- and used very charily a character doubly
;
precious, if we consider the formulary as essentially suggestive.

I propose to call this epoch the traditional, and this style the
suggestive. What is here given corresponds in its contents and
simplicity, with what we know from the early apologetic writers
of the time of Hadrian and the Autoniues, and, in particular,
with Justin Martyr, and the official account of the Christian
worship he gives in his Greater Apology. The groundwork is
Evangelical the form, as to its framework, Apostolic
; the ;
liturgical language Biblical, and replete with allusions to the

Prophets and the Psalms the style, finally, is one of the
;
greatest simplicity, with a nascent attempt at giving the sen-

tences a Hellenic turn.
The second period of liturgical composition, in the beginning
of the second century, exhibits a great progress in this respect,
but also the dangers of incipient rhetoricism and ritualism. The
Liturgy is no longer work of composition. It
traditional, but a
is no longer suggestive of a text which may be enlarged upon
by the meditation of the individual and by the inspiration of the

moment, but it is as extended as any free prayer can be. It
reduces to writing what such a meditation and such an inspira-
tion would produce if severely digested and concentrated. But
it does so rather as a model than as a literally fixed formulary.
The third century did not feel itself bound by the letter of the
traditional form of the first epoch, neither did it impose on the

Church the restraint of a literally fixed formulary. The next
age indeed, as we have seen, still used that model with great
Christian liberty. Liturgical liberty is, at this period, much

more restricted than it was in the preceding age : but it is not
extinct. There is still place for free prayer and for silent
prayer. In point of style, as well as in the depth of Christian
thought embodied in the liturgical formularies, we perceive the
gi'eat advance of Hellenism, and in particular the influence of
the Alexandrian university. The best recorded and most splen-
did specimen of liturgical composition of this epoch is the en-
larged Liturgy of this same Church, based upon that early
tradition, ofwhich an unadulterated text has been providentially
preserved in the interior of Africa. The most striking part of
this composition is the General Prayer for Christ's Church. We
find such prayer in the traditional Liturgy of the second cen-
tury. It grew out of the Hebraizing form of the Oriental
Litany (or General Prayer, the Cathollca), of which the En-
glish Bidding Prayer before the sermon is a wreck. Its germ
was a silent prayer of the people directed by short and striking
hortatory formulas, which were pronounced by the deacon, with
solemn pauses between ; commencing with the words, " Let us
pray" (or " Let us intensely pray," or "Let us pray more in-
tensely ") for the poor, for the sick, for the persecuted brethren,
for the departed, and so on.
The style of that beautiful Precatory Prayer of the second
Alexandrian Liturgy may be considered as the perfection to
which liturgical .composition attained in the ancient Church.
It is decidedly artistic, and of the best patristic Greek. The
diction is slightly imbued here and there with the rhetorical
character of the age. In short, it represents the culminating
point of ancient liturgical composition and intellectual devotion.
It may be considered, on the whole, as perfect, if we assume, as
I believe we must, that it was originally intended rather as a
model than a literal formulary ; and that not only silent prayer
continued to form part of the usual service of the time, but that
free prayer also was not excluded.
I propose therefore to call this style the model Church style.
We shall appreciate the merits of those compositions better, by
comparing them with the theoretical Liturgy of that age of
theological confusion which separates Origen and the Nicene
:
GENERAL RESULTS. 65
period, I mean the Liturgy of the eighth book of the Apostolical

Constitutions. This hybrid composition assumes the antiquity
Df the Apostolic form, in order to insinuate nascent doctrinal
formularies. It presents, instead of the Apostolic and tradi-
tional simplicity, a rhetorical development which degenerates
into turgid and tedious verbosity. Even at the best, it is a
sermon addressed to God, going through the whole spiritual
history of the Avorld. The idea is not only good but grand
though adapted rather to a sermon, or to a chapter of the spiri-
tual history of the world. What may be inspiring as a sermon,
and endurable an extemporized prayer, becomes insupportable
as
as a fixed formulary a truth of which Baxter's proposed Li-
;
turgy is the most remarkable and the most dignified specimen.

The third period of real Church Liturgies exhibits the rheto-
rical style ; the style of Basilian and Chrysostomean sermons,
and of Ambrosian treatises, adapted to liturgical composition.
What really belongs to this age, or is still more ancient, is
common to the liturgical texts of the Byzantines and Dissidents

of the fifth century, in the Liturgies both of Alexandria and of
Antioch.
The rhetorical style increased in the course of the fourth, and
still more in the fifth century, to such a degree, that the leading
men of that time felt the necessity of condensing the Liturgies
by a more concise and formulistic style. This process was
carried on principally in the Churches of the two metropolises
of the empire, Byzantium and Rome.The Liturgy called after
St. Basil, and still more that which bears the name of St.
Chrysostom, are the pi'oducts of this tendency. The Church of
Rome put her seal of prosaic Roman solemnity and literality
upon the same, very early in the fifth century, or more probably
in the latter part of the fourth. We call this style by a general
name, the eclectic. The Byzantine and Roman Liturgies are
especially eclectic ; they corrected the turgid provincialism, but
slightly i*etouched the best formularies they could find in the
old compositions. Thus these two latter periods, of which we
give both the Byzantine and Roman texts, form the frame of
the liturgical picture we have endeavoured to draw. They
VOL. III. F
represent at the same time the groundwork of that which, with

its medieval extension and corruption, claimed at the time of
the reformation Apostolical authority. They thus connect
our ci'iticism of the Liturgies of the ancientChurch with that
of the modern rituals.
RELIQUIAE LITURGICyE:
APPENDICIBUS AD TRIA ANALECTORUM VOLUMINA.
F 2
:
SYNOPSIS.
Pag.
ELEMENTA LITURGICA.
Procemium - - - - - - -73
I. Oratio Dominica - - - - - 77
II.
III.
Psalmi N.
Appendix.
Hymni
IV, Formula Baptismi
.......
T
Te Deum laudamus
- -
-
-
-
-
-
-
82
84-
86
90
V. Symbola et Patrum de Symbolo Apostolico Testimonia - 91
RELIQUIAE LITURGICiE.
Caput Primum. Ecclesiae Alexandrinse Monumenta.
A. Secundi et Tertii Seculi Liturgiae inter se comparatae
Liturgia Apostolica ^thiopum, et Liturgia quae Divi
Marci dicitur ut Origenis temporibus legebatur - 103
B. Liturgia Seculi quarti ex Textu recepto quantum fieri
potuit restituta - - - - - 128

Appendix. Tabulae comparatae Liturgiae Alexandrinse - 174'
Caput Secundum. Liturgia Ecclesiae Antiochenae, quae S. Ja-

cobi dicitur, ad Quarti Seculi Ordinem quantum fieri potuit
restituta - - - - - - -177
Caput Tertium. Ecclesiae Constantinopolitanae Liturgiae an-
Chrysostomi Li-
tiquissimae, sive S. Basilii et S. Joannis
turgiae secundum Textum Codicis Barberini suppletum - 195
Caput Quartum. Liturgiae Ecclesiae Africanae, Mediolanensis,

Gallicanae et Hispanicse.
I. Liturgia Africana - - . £37- .
II. Liturgia Mediolanensis quas Ambrosiana dicitur 243 -
III. Ordo Liturgiarura Gallicanarum et Gothorum in Hispania 247

A. Liturgia Codicis Sangallensis - _ . 263
B. Liturgia Codicis Abbatiae Augiensis - - 267
jr3
10 SYNOPSIS.
Pag.
Caput Quintum. Liturgia Ecclesise Romance - - 278
III.
tutus ..._--
I. Canon GregorianuSj ut nunc legitur -
II. Canon S. Gregorii secundum vetustLssimos
Preces eucharisticae Ecclesias Romanae Quinti Seculi

-
libros
-
i*esti-
-
281
287
295
APPENDICES.
A. Appendix ad Volumen Primum Analectorum.

Jacobi Bernaysii Epistola Critica ad Bunsenium - - 305
Jacobi Bernaysii in Heracliti Fragmenta ab Hippolyto Refuta-
tionis libro none servata Adnotationes _ . - 335
Appendix ad Volumen Secundum Analectorum.
---.._
B.
De Indole et Origine Canonum et Constitutionum Apostolorum

Dissertatio 343
C. Appendix ad Volumen Tertium Analectorum.

De Syrorum, Chaldseorum, aliorumque Liturgiis de quibus a
Viris quibusdam doctis nuper disputatum est - 419
ELEMENTA LITURGICA.
r 4
PROCEMIUM.
QuTD nobis in reliquiis litnrgicis colligendis propositum

fuerit prffistare, in prima operis nostri editione
ea quae e
repetita praecedit prajfatione Anglico sermone conscripta fusius
explicavimus. Voluimus scilicet sub uno conspectu for-
mulas exhibere liturgicas, qutecunque ante concilium Nic£ea3
habitum si non Uteris mandatae certe in usu fuisse viderentur,
CO modo indagandae, ut, quas diversae in orbe terrarum ecclesise
haberent communes, quum post concilium demum illud vehe-
mentes illa3 partium pugnae in orbe christiano ortae sint, dissidio
illo antiquiores haberentur. Qua tamen in re qui fuerunt ver-
sati, infitias ire baud facile potuerint, esse proponenda non
pauca, quae ita intermixta serioris aevi fructibus praebeant anti-
quiora, ut dispesci utraque nequeant. Romanas ecclesias inter
omnes constat liturgias non exstare quas testibus historicis Gre-
gorio magno vel anno a Christo nato fere sexcentesimo anti-
quiores esse probari possint : conjectura tantum duce altius
adscendere valemus. Qua) vero in editione priori verbulo
tantum indicata exstabat Graecorura et Syrorum congruent ia,
nunc suo loco exscripta latina Eusebii E-enaudotii Syriacorura
versione melius lectoris quasi ante oculos posita est.
Christianam religionem scimus, quum ubivis modo hebraicje

niodo grascae vitas aut filia aut emendatrix appareret, etiam
ubi primum carmine summum numen celebrare non docuit
sed incepit, duplici via progressam fuisse. Nunc enim He-
braeorum modo christiani psalmos canebant ita, ut avri^covi-
Kcos quae uno sticho dixissent altero repeterent, augerent,
non ligata voces alternati, nunc Graecorum
firmarent, oratione
morem sequuti hymnos, continuo orationis tenore si non me-
trice, ita tamen decurrentes ut metrorum speciem quandam
prae se ferrent. Habes infra collectas utriusque generis

74 PROCEMIUIVL
reliquias antiqulsslmas. In ipsis uovi testament! libris apud

Lucam exhibentur hebraico modo composita MarijB, Zacharise,
Simeonis cantica : servavit quae non biblica essent verum
antiquitus iisitata atque ex ipsis sacrje scripturjB locis con-
sarta codex Alexandrinus celeberrimus ille in museo britan-
nico adservatus psalmos matutinos duos, vespertinum unum.
Quern primum loco posuimus, Plinio minori cognitum fuisse
non absimile est, quuni Christum a Christlanis ille tanquam
deum carmine celebrari divo Trajano relatum volebat. "Tfj,vov
dyysXcKov nunc appellant Grasci, recepit ad exitura vergente

saeculo quarto in latinas ecclesias Hilarius Pictaviensis, unde
etiam nunc apud Romanes, si celebretur eucharistia, doxologiae
magnae vel majoris nomine post absolutionem quae dicitur hie
ipse psalmus cani consuevit: quern legimus etiam in constitu-
tionum apostolicarum libro septimo, sed ab homine orthodoxo
serioris ajvi interpolatum. Neque sine fructu hge tres editiones
comparantur inter sese. Videmus enim constitutionum apo-
stolicarum compilatorem non legisse verba koI ayiov irvsvîa, qufe
Hilarius quoque loco quo habere debebat omisit, ad finem
psalmi ' cum
sancto spiritu exhibens. Clarum inde, ut opinor,
'
primitus nihil tale adfuisse, imo spiritus sancti mentionem turn

demum necessariam visam esse, ubi trinitatis dogma antiquis-
simo cuivis testi obtrudere e religione duci coeptum est. Vide-
mus porro versum Kvpis 6 ^sos a constitutionibus apostolicis eo
sensu non poni, quo codex alexandrinus et Hilarius utuntur,
quura ad patrem in constitutionibus referatur, a codice alexan-
drino vero ad trinum deum, ut videtur, ^sov scilicet iravroKpa-
Topa, vlov fiovoysvrj et dytov irvsv/xa, ad Christum denique ab
Hilario et Romanis. Ad trinitatem referri non poterat ante
addita ab inter joolatore verba koI dytov irvevfia, qute si jure
nostro ejicimus, de Christo dici non possunt, quum ita vocare
Christum ne somnio quidem ansa fuerit ecclesia antiquissima.
Nihil ita reliquum nisi ut ad deum patrem relata finem com-
matis primi esse judicemus et earn ob causam transponamus
sicut in psalmi restitutione a nobis factum vides. Psalmum
matutinum alterum et psalmum vespertinum codex alexandri-
nus uuo tenore scriptos exhibet, qua re magnus Usserius in
errorem inductus est, quippe qui totum circum labentis diei
PRO(EMIUM. 75
tempus cani solitum fuisse voluerit. Sed qui, quasso, cubitum

iturus aliquls precetur : KaTaîcoaov, Kvpts, koX ttjv rjixspav
ravrrjv dvafiapnjrovs (f^vXa-^dTjvai rj/nds? Imo separancU sunt

psalmi sicut nos fecimus, voce a/jii-jv satis illi distlncti. In occi-
dente nullum altcrius hujas psalmi matutini vestigium superstes
quod canticum ambrosianum ipsum versum Luc. 2, 14,
est, nisi
equo matutinum psalmum ortum esse credimus transsumpserit.

Hactenus de psalmis ad morem hebraicum conformatis hy- :
mnus graecum niodum accuratins imitatus unus tan turn aetatera

tulit quum accenderentur lucernje cani solitus, de quo bene olim
Usserius disseruit. Quemadmodum enim Grasci teste Varrone
de lingua latina libro quinto, quum lumen adferretur, dicere
fuerunt soliti cjicos ayaOov : ita et Christ iani suum (pMS IXapov
dyias S6^7]s in laudem illius qui est aTravyaa-fxa t7]S So^tjs Ssov
canei'e consueverunt. Et bene hunc ipsum hymnum idem
respici docuit a Basilio in libro de spiritu sancto ad Amphilo-
chium scribente, capite 29 : sSo^s toIs Trarpdaiv rjixoyv fit) aiaywrj
TTjV %a/3iV TOV SCTTTSpLVOV (fiCOTOS hsj^SaOai aX)C SvOvS <paV£VT09
sv')(apLcrT£lv' Kai, ostls fjusv 6 irarrjp rcbv pr}/j,dT(ov sKStvcov t?}p
e'iTi\v)(ylov sv'xapLaTias slttsIv ovk s'Ôfxsv. 6 fXEVTOt Xaos dp')(j[ilav
d(f)i7)ai, Tr]v (f)a>vr]v KoX ovSsvl ircaiTOTS dasSslv svoixladrjaav ol

XsyovTSs' alvoufjisv Trarapa koI vlov Kol djcov Trvsv/xa Ssov.
Baptismi sunt, qua? liturgias proecedere jussimus eccleslas
antenicaacjB symbola,pauca tantum, sed sola fere quae certo pro
antiquis vendere audeamus. Eccleslje Eomanae symbolum, quod
quum ipsa ecclesia Romana primis saeculis grasca non latina
fuerit(abunde probantibus C. Lachmanno et N. Wisemano),
Graecum fuisse constat, e Marcelli Ancyrani epistola ad Julium
Romanum data sumpsimus: qui quideni Marcellus non ex-
pressis verbis se Romanam regulam profiteri dicit, sed ceterorura
testium consensu, Augustini, Rufini, Leonis Magni, aliorum,
Accedebat ad recommendandam banc
ita fecisse convincitur.
potissimum formulam, quod purissima sit iisque careat, quae

cetera symbola Romana interpolatoris manu intrusa habent.
Quae feruntur Gregorii Thaumaturgi, Luciani martyris,
Antiochenas symbola, aut non.ecclesiae fidem professje,
ecclesia;
sed theologorum regulas scholasticas quasstiones redolentimn,

aut non citra dubitationem posita, utrura genuina sint necne.
76 PROCEMIUM.
Adeant quibus sunt F. Walchii bibliothecam sym-

talia cordi
bolicam Lemgovlae 1770 editam et August! Hahnii
A. d.
librum Vratislaviensem anni 1842 Bibliothek der Symbole
:
und Glaubensregeln der apostollsch-katholischen Kirclie.

Addidissem symbolum in septlmo constitutlonum apostolica-
rum libro capite xli. servatum, quum saeculi tertii esse credam,
verum non ab ecclesia sed ab horaine aliquo docto in musei
umbra compositum, nisi constitutiones apostolicae integrae alio
operis hujus volumine ederentur.
I.
ORATIO DOMINICA
Matt. vi. 9. Luc. xi. 2.
A. EX MATTHiEO.
Udrsp ri/jb(bv, 6 sv toIs ovpavols'
' AyiaadrjTCO to 6vo/u,d aov

'EXêVft) rj âaiXsia aov'
T£vr]67]T(o TO SiXrj/xd aov 009 ^ sv ovpavw Kal sttI ^ yrjs'
Top dpTOV rjfMcov tov sttlovo-lov hos rjfiiv a-qfjispov'
Kat 0,(^55 rjfilv TO, 6(f)£iXi]fiaTa rj/ji(ov,
Q)s Kol rj/juels d(})r]Ka/Jisv ^ tols o^sCksTais rjfxcov'
Kat fMi] slseviyKTjs i^fias sh Trsipaa/xov'
'AA,Xa pvaat i^fias citto tov Trovrjpov^
^ is auctoritate Vatican!, Cantabrigiensis et Dublinensis codicis, item

Cypriani et Hilarii firmatur : omissum iis in Cantabrigiensi manu prima et
a latinis codicibus Vercellensi, Veronensi, Colbertino.
2 liri T11Q Cantabrig., contra omittunt articulum Vaticanus et Dublinensis.
^ atpliKafxev cum Vatic. Dublin., contra iKpiofnv Cantabrig., e Latinis Vero-
nensis, Colbertinus et Cyprianus.
* Recepta addit : iln aov tnnv 1} jSaaiXiia kuI t} Svvafiii; Kai tj coû tlij rorc
78 I. ORATIO DOMINICA.
B. E LUCA.
^
TlaTsp rjfxoiv 6 kv TOLS ovpavots'
^
' A<yi,a(r67]r(o to ovofid aov
^
^FiXdsTa) 7) âtxiKzia crov
T£vr]di]T(o TO S^sXrjjxd aov,
*
[o)s sv ovpavm kuI sitI yijs'^
^
Tov aprov rjfjboiv rov sTnovaiov BiSov ^ rjpZv to ^ Kad rjfiipav
Kal d^ss tjijlIv rds dfiapTLas ^ rjiioiv
(Kal 'yap avrol dcjilo/xsv ^ iravrl '^

o^SikovTt rjiuv, '')
Kat fXT} slasvi<yKrjS rjp.ds sis TTSipacrfJiov'
'AXXa pvcrai rjfids utto tov irovrjpov.^^
1 ijliMv u kv Ting oupavolg omitt. Vatican, et vulgata Latina et semel Orl-

genes, habent idem Origenes alio loco et Alexandr. Cantabrig, Guelferby-
tanus grseci et Veronensis Vercellensis, Colbertinus Latini, nisi quod pro
ijfia)v Veronensis et Colbertinus habeant («yiO sancte.
^ i<p' ij/jicig add. Cantabrigiensis.
^ ffov ij fSaaiXiia Cantabrigiensis.
* ytvtjOijTto — yf/c omittere Lucam testis est Origenes I. 240" et omittit
ipse, Vaticano et vulgata versione adstipulantibus. habent Alex. Ephrsemi
rescriptus, Cantabrigiensis, Guelferbytanus, et Latini tres supra nominati.
Sed (bg omittit Vercellensis. i-n-l rijg yijg Guelferbytanus.
^ SiSov Alex. Vatic. Guelferbyt. Origenes. ^he Cantabrig.
"semper omitt. Origenes.
TO
^ Ka9' ijixspav semper Origenes, Alex. Vatic. Guelferbyt. vulgata (qu£e
tamen anceps haeret). (rrj/xtpov eadem vulgata Cantabrig. et tres codd.

Latini jam nominati.
^ rd u(jjei\yfiara substituit Cantabrigiensis ; adstipulantibus Vercellensi et
Colbertino.
^ d(pr)Kafier semel Origenes, idem bis dtpioi^nv et ita codices Grasci.
^° TTavTi Tfp Origenes.
^* a<peiofM£v To7c orpuXtraiQ r'tfiMv Cantabrig. Vercellensis et Colbertinus.
oXXd pvauL etc. Origenes Lucam omittei'e
^' dicit ; ipse et vulg. omitt.
Contra tuentur Alex. Cantabr. Vercell. Colbert.
Nota. Marcionem inter omnes constat in evangelio suo non habuisse

verba ayia(jdl]TM rh ovoiia aov. Audi TertuUianum adversus Marcionem,
iv. 26 : et ipse in eum docuit orationem, quem discipulus usque adhuc
B. E LUCA. 79
novei-at. Denique sensus orationis quern deum sapiant i-ecognosce. Cui

dicam :? ei qui me omnino non fecit, a quo originem nou traho, an ei
pater
qui me faciundo et instruendo generavit ? A quo spiritum sanctum postu-
lem ? a quo nee mundialis spiritus prjestatur, an a quo fiunt etiam angeli
spiritus, cujus et in priraordio spiritus super aquas ferebatur? Ejus regnum
optabo venire etc. Satis apparet vel Tertullianum acerrimum Marcionis
impugnatorem hoc pro emendatione Marcionis non habuisse, sed variam le-
ctionem in ortliodoxorum etiam codicibus obviam agnovisse. Atque ita
Gregorius Nyssenus similia qusedara tradit, 0pp. I. pag. 737 D et 738 A
ed. Morelli a. D. 1638 : iXBsru) >) jiaaiXeia aov Sj KaOoJS >;/uv vnh tov Aovku
TO avTO v6r]fia aacpeaTipov ip[ji,r]vtvtTai' 6 ti)v âaCKdav tkQilv d'îaiv ttjv rov
ayiov irvfVfiaros avmiaxiav tTriiodrai' o'vtwq yap iv iKeivif) ivayytXii) tptjaiv avri
TOV' iXO'sTOt) >;' (SamXiia <jov' iXQkrtx), ipV^h ''^ ciyiov irvtvfia aov t<p' rifiaQ km icaOa-
piCFuTti) i'lficig o AovKag TTi'tvfJia I'iyiov Xkyii, MaTdaioc; fSaciXdav un'oixaatv.

Vides non eodem loco base substituta legisse ]\Iarcionem et Gregorium, sed
eadera legisse utrumque.
80 I. ORATIO DOMINICA
ORATIO DOMINICA
Secundum Cod. Vatic. Secundum cod. Alexandr. ceterosque

codd. Antiqq.
XL 2.
Udrsp' TlaTsp y-jfjioiv 6 sv rols

ovpavols'
I. aryiaa-OrjTO) to ovo/jlo, crov I. cv^LaaQriTuy to ovo\xa gov
II. sXOstol) rj âariksia cov II. iXdsTco rj /3aai\sLa crov
III. Omisisse Lucam testatur III. fysvrjOi^rw to SsXtj/xo, aov
Origenes expressis [wy iv ovpavS koX sttX
verbis.
IV. Toy dprov rjjJbwv rov sttlov- IV. Tov apTov rjjxoiv tov sttc-
(TLov BiSov ri(uv TO KaB' ovcriov SiSov r]fuv to KaO^
-tj/jispav rjjuispav'
V. Koi a<p£s TjiMV TCLS afxap- V. Koi a(j)Ss TjiXLV Tas dfjuap-
rias rj/jicov, Tias -qfxwv,
Koi lyap avTol a(f>L0fi£v Kol yap avTol dîofisv
Travrl o^slKovtl rjfjulv TravTi 6(f)£i\ovTL rjfxiv'
VI. Koi fjLr] slasvsyKys rj/nas VI. KoX prj SLcrsps'yKrjs rjiids
sis TTStpaa/jbov sis TTSipaapLov'
VII. Omisisse Lucam septi- VII. dXXa pvcrai rjixcis
mam precem testatur CITTO TOV TTOVlipOV.
Origeues expressis
verbis.
SECUNDUM LUCAM. 81
SECUNDUM LUCAM.
Secundum Icctioncm Patrum catholico- Secundum Tertullianum adv. Mar-

ruin, quam mcniorat Gregor. Nysscii. cionem, iv. 26.'
Pater.
I. Veniat Splritus Sanctiis

tuus super nos et puri-
ficet nos.
II. s\9sTQ) TO dyiov TrvsvfMa II. Ad veniat rejinum tuum.

aov £<^ rjijuas Koi Ka-
dapiadro) rjjjbas.
IV. Da nobis panem quoti-

dianum.
V. Dimitte nobis delicta nos-

tra.
VI. Et ne sinas nos deduci in

tentationem.
^ Verba ipsa non certa, cum Tertullian uscircumscribat sensum, non

adducat ipsa orationis dominie* verba.
VOL. III. G
82 II. PSALMI: PSALMI ZACHARI^,
PSALMI.
PSALMUS ZACHARIiE.
Luc. i. 68—79.
^vX.o'yrjTos Kvpios 6 Ssbs rod ^laparjX,

on sTTsaKE-âro kul ETroLtjas Xvrpcocriv tm \au> avrov'
KoX 7]y Sips Kspas awrrjplas t'jfilv
iv oiKO) AavsiS TratSos avrov'

KaOoos sXciX/qas hia (noixaros twv arîtov,
TMV avr alwvos irpoc^riTMV avrov'
acorripLav i^ s-)(6p(hv rj/jiojv
Kal SK ')(SLpos rrdvrcov rcov /jncrovvrcov rjfMcis'
rroLrjcraL sXsos fisra rcov Trarspcov rjôyv

Kal [jLvrjaOrivai Sia6j]K7]s dylas avrov'
OpKOV OV WjjLOCTS
rrpos ÂSpad/j, rov rrarspa rj/jycov'
rod Sovvac rj/jilv u(]i6§0)9 sk ')^£ipos s')(6p(x)V \J]IJlo)v~\ pvaOivras

XarpsvsLV avrS iv datorrjri, Kal hiKaioavvrj svcottlov avrov
rrdcras rds rjfjLspas rjfio)v.
Kal av, rraihlov, 7rpo(f)y]rT]S vcpiarov KXrjOrjarj,

nrpoTTopsvcrr] <ydp rrpo rrposoyirov Kvpiov iroi,ju,d(raL oSoifs avrov'
rov Sovvai yvcoaiv acorrjplas ru> \au> avrov
iv d<psa£L dfiaprLcov avrwv
Bed arfKayyva iXsovs Sêov iûmv,
iv ols sTTScrKsylraro rjixds dvaroXr) i^ vyjrovs'
iTTcdidvat rots iv aKorst Kal crKia Sâvdrov KaOrjixivoLs,
rov Karsvdvvat rovs rroSas rjixtav sis ohov slpr^vrjs.

MARIiE, ET SIMEONIS. 83
PSALMUS MARIiE.
Luc. i. 46—55.
M.S'yaXvvsc rj yjrvî] fzov rov Kvpiov

Kai Tj'yaXklaas to Trvsv/nd fiov sttI tco Ssm rS (TCOTrjpL jxov
OTL svi^Xs^âv sttI ti]v rairsivwcnv rrjs hovXrjs avrov.
ISov yap ciTTO rov vvv [xaKapLOval fxs iracrai al ysvsat,

on sTTolriai [xoL [xsyaXa 6 Svvaros
Kol djLov TO ovofjba avTov
KOL TO £\so9 avTov sls jsvsds ySVSMV
T019 <poSovfxsvois avrov.
K7roLr](j£ Kpdro9 sv ^pa^^^lovt avrov

BisaKopTTiarsv VTrsprjcpdvovs Btavola KapSias avrcbv.
KaOslXs hvvdaras diro Spovcov

Kal v^lrcocrs rairsLVOvs.
TTSCVwvras svi'Tr\i]asv dya6o)V

'
Kal ifkovrovvras sâTTsarsiXs ksvovs
dvTsXdSsro ^lapaifK iraiZos avrov,
/Livii<T6)]vai sXsov^,
KaOois s\d\7]<7s irpbs rovs irarspas rjfjuoov,
ru) Â§pad{.t, Kal ra> aTTspfiart avrov sis rov amva.
PSALMUS SIMEONIS.
Luc. ii. 29—32.
Nuv d'TToXvsLS rov hoiikov crov, Bscnrora,
Kara to prjfxd <tov sv slpijvrj,
on slSov ol oipOaX/jiol fxov ro acorrjpiov crov,
o o^roifxacras Kara irposcoTTOV rrdvrcov rcov \ao)V
(^wy sis drroKdXv^LV sOvCov

Kal Boâv Xaou aov ^lapa/jX.
o 2
: :
84 appendix: psalmus
APPENDIX.
PSALMUS QUI DICITUR AMBROSIANUS

AD MODUM HEBRAICUM COMPOSITUS.
Te deum laudamus,
te dominum confitemur,
Te seternum patrem
'
omnis terra veneratur.
Tibl omnes angeli, tlbi coell et universae potestates
tibi Seraphim et Cherubim incessabili voce proclamant
Sanctus, sauctus, sanctus dominus deus Sabaoth —
pleni sunt coeli et terra majestatis gloriee tu£e.
Te gloriosus apostolorum chorus,
te prophetarum laudabilis numerus,
Te martyrum candidatus laudat exercitus,
te per orbem terrarum sancta confitetur ecclesia,
Patrem immense majestatis
venerandum tuum verum et unicum filium,
sanctum quoque paraclitum spiritum.
Tu rex glorige, Christe,
tu patris sempiternus es filius

Tu liberandum suscepturus hominem
non horruisti virginis uterum :
Tu devlcto nostris aculeo

aperuisti credentibus regna coelorum.
Tu ad dexteram sedes in gloria dei patris,
judex crederis esse venturus.

Te ergo qutesuraus : tuis famulis subveni, quos pretioso sanguine
redemisti,
ajterna fac cum Sanctis tuis gloria munerari.
QUI DICITUR AMBROSIANUS. 85
Salvum fac populum tuum, domine,

et benedic haereditati tuae,
Et rege eos et extolle eos
usque in aeternum.
Per singulos dies benedicimus te,

et laudamus nomen tuum in sasculum et in sajculum saeculi.
Dignare, domine, die isto sine peccato nos custodire,
miserere nostri, domine, miserere nostri.
Fiat misericordia tua super nos,
quemadmodum speravimus in te.
In te, domine, speravi,
non confundar in teternum.
(i 8
'
86 III. HYMNI: IIYMNUS MATUTINUS.
III.
HYMNI.
HYMNUS MATUTINUS.
Codex Alexandrinus. Libri rituales Ecclesise Occidentalis

St. Hilar.
"YjU,vo^ ecoQivog'
Aofa iv v'^laroLs Sew Gloria in excelsis deo :
Ka\ sttI <yrjs slpijvr} et in terra pax

iv avOpoiiTOLS svSoKia hominibus bona? voluntatis:
A.lvov[xsv era
^
Lauclamus te,
suXoyovfxsv as^ benedicimus te,
irposKwovjiiv as adoramus te, glorificamus te
svâptarov/Jisv croi^ gratias agimus tibi
Bta rrjv fis'yaXrjV aov Soâv. propter magnam gloriam tuam.

Kupis âaCKev Domine deus,
STTovpdviZ rex coelestis
Saos irdrsp TravroKparcop* deus pater omnipotens

\_Kvpia VIS fjuovoysvij domine fili unigenite
'Irjcrov Xptcrre Jesu Christe
^
Kol djiov TTvavfia]
^ vfivovix'sv (Te add. Const.

^ Soô\oyovj-isv ere add. Const.
3 Const, pro evx- iôi substituunt Stu tov [xsyaXov apxicpi(^Q <?£ rov ovra Btbv
yivvtjTOv eva airpoQirov fjLovov,
* Srti Trdrep vavroKparop Const.

^ Lineas tres inde a icvpie omittunt Const.
' ' '
HYMNUS MATUTINUS RESTITUTUS. 87
Kvpis 6 Ssbs Domine deus,

6 a[xvos Tov Ssov^ agnus del.
6 vios TOV Tvarpos filius patris,
6 alpwv ras afxapjias rov Koaixov qui tollis peccata mundi

iXsrja-ov rj/nds miserere nobis
6 acpo)y Tas a/xaprlas rov Koa/xov qui tollis peccata mundi
iXsTjaov ijfxds'^
irposhsâL rrjv Ssrjo-iv rjfjLwv suscipe deprecationem nostram

6 Ka6i][xsvos sv osîa tov irarpos^ qui sedes ad dexteram patris
miserere nobis.
OTi ai) d* fxovos ayios Quoniam tu solus sanctus
(TV £p fjiovos Kvpcos tu solus domiuus
tu solus altissimus
^lijaovs Xpiaros Jesu Christe
cum sancto spiritu
sis Soâv Ssov irarpos. In gloria dei patris.
\\lJbriv. Amen.
IDEM RESTITUTUS.
A6|a sv vylriaroLS Bsa>
Kol sTTt <yrjs slprjvrj, sv dvOpdaiTOiS svSoKia.
Alvov/xsv as, suXoyovfisv as, 'TrposKWovfisv as

sv')(apiaTovfj,su aoi, Bia rrjv jxsyaXrjV aov Boâv.
KvpLs I3aai\sv sirovpavLS, Bsos 7rari]p TravroKparcop
Kvpis 6 S^sos
KvpLS vis fxovoysvrj
•
Îrjaov Xp Lars'
O dfivos rov Ssov'
6 vlbs rov irarpos'
^
Pro o a, r. Btov substituunt Const. 6 Trartip rov Xpiarov rov afiwfiov a^voS
oQ alpBi rr)v afiapriav tov Koanov.
^ Versus quinque inde ab v'lbg om. Const.
^ pi'O tv dt^tcji. Toii TT, Const, ini rdv XtpovfSifi. '^
tl om. Const.
* Versus tres ultiml om. Const, qui substituunt tov dtov irdaijg yivvt/Tijs
<j>uatws, TOV /SaffiXtwe ijfiwv, St ov aoi boû, ri/îj Kai atftag.

G 4
' ' '' '
88 III. HYMNI : HYMNUS MATUTINUS.
O alpcov ray cifxaprlas rov k6(t/j,ov '
s\sr](Tov r)fias'
O alpcov Tas aâprias rov xoafxov

£\sr}(TOV rjixas, irpoaheâi Ti]v hsi]aiv r]p,oiv
'O Kad7]jji,svos sv Ssîa rov Tvarpos

iXsrjcrov rj[xas.
Ort ai) £1 fxovos d<yi,os °
'
(TV si fXOVOS KVpLOS
irjaovs Upcaros
£L9 Boâv S^sov iraTpos. Âp,rjv.
HYMNUS MATUTINUS ALTER

e codice Alexandrino desumptus.
Ka0 EKaaTTjv rjixspav siiXoytjao) as '
Kal alvsao) to ovofxa aov sis rov alcova,

KoX sis Tov alcova rov alwvos
K.ara^La)crov, Kvpis, Kal rrjv 7)iJbspav ravrrjv dvafiaprrjrovs
cftvXa-^dijvat rjixas'
^vXoytjros Si, Kvpts, 6 ^sos roov irarspoov rj/jiMU ^ Kal alvsrov Kal
BsSoâa/jLsvov rb ovofxd aov sis rovs alwvas. 'A/jLtjv,
HYMNUS VESPERTINUS
e cod. Alex. desumpUis.
EyXo7'/;Tos si, KvpLS, SiBaôv fis rd BiKaKaiJiard aov.'^

*
KvpLS, Karacjivy't] sysviÔrjs rjiuv sv ysvsa Kal ysvsa '
^
'
Eyco slira, Kvpts, sksrjaov fis '
taaat rrjv y^rv^^^jv p,ov on i'^âprov aoc.
1
Psalm 145, 2. ~ Toblt. 8, 5.
^'
Ps. 119, 12.
=
Ps. 110, 1. '
Ps. 41, 4.
' ' ' '
HYMNI VESPERTINI. 89
Kupis, TTpos as KaTd(j)v<yov.
AiBaôv fjbs Tov TToislv TO SîXrjfid aov

on av £1 6 Seos fxov. '
'
On Trapa aoi Trrjy^j ^coi^s
^
iv 0ft)Tt aov o-ôfJisOa (ôis.
YlapcLTZLvov TO sXsos aov toIs jLV<oaKoval as.
HYMNUS VESPERTINUS ALTER

e constitt. apost. cxcerptus (vii. 18).
AlvsiTs TralSss Kvpiov

alvsiTS TO ovofxa Kvpiov.
AlvovfiEV as, vfivovfisv as, svXoyovfjusv as,

8ia Trjv juus'yaXrjv aov Soâv,
K.vpis /3aai\sv, 6 ttuttjp tov ^piaTov
TOV dfico/jLOV dfivov, OS acpsi ttjv dfiapTiav tov Koapbov.
Soi TrpsTTSi alvos,
aol irpsTTSL vfjuvos'
Soi Boâ TrpSTTSL TM SsM Kot TTaTpl,

hid TOV vlov, iv Trvsv/naTi T(h Tvava^m sis tovs alcovas twv
aidivoiv. ^ Kpuiqv.
^(os IXapov dyias 86^7]s

ddavaTov TraTpos, Îrjaov XpiaTS '
iXOovTSs iirl tov rjXlov Bvatv,

IBoVTSS <f>(OS saTTspivov,
vp,vovp,sv TTaTspa koX vlov
KoX d<yiov 'TTVsvp.a Ssov

dîos si iv Trdat, KULpois
vpLvslaOat (jxovals oalats,
VIE S^sov, ^coi]V 6 BiBovs
Sio Koapbos as Bo^d^si.
'
Ps. 143, 9. 10. ^ Ps. 136, 9.
^^ IV. FORMULA BAPTISMI.
1¥.
FOKMULA BAPTISMI.
Matt, xxviii. 19, 20.
TlopsvOsvTSS '
fiadrjTSvaaTS irdvra ra sdvrj, /3a7rTLt,0VT£S avrovs sis
TO ovo/jia Tov iraTpos kol tov vlov Kol rov ar^lov irvzvfxaros,
SthdcTKOVTSs avrovs rrjpslv rrdvra oaa svsrstXdfxijv v/mv.
TTopivcaQi Cantabrig. Orlgenes semel et semper Cyprlanus.

V. SYMBOL a: a. SYMB. ECCL. ALEXANDRINE. 91
V.
SYMBOLA.
A.
SYMBOLUM ECCLESIiE ALEXANDRINE,

Constitutiones copticK eel. H. Tattam, Loucliui 1848. § 46.
1. Forma qualis videtur fulsse tempore antiquissimo.
n.t,a-TSvo) sis rov /xovov d\r]divbv S^sov rov iraripa rov TravroKparopa'
Kat sis Tov /.covoysff] aurov vlov Îrjaovv X.ptar6vy

rov Kvpiov Kol acoTrjpa rnxoiV
Kat sis TO ciyiov irvsv/ia to ^coottoiovv.
2. Foi'uia Interpolata.
Uiarsvca sis tov /jlovov oXtjOlvov S^sov tov iraTspa tov iravTOKpaTopa'
}Lal sis tov fxovojsvT] avTOv vlov 'Irjaovv X-piaTov,
TOV Kvpiov KOI acoTrjpa rjfMOJV'
Kal sis TO a/yiov irvsOfxa to i^woiroiovv,

\_^Lav KvpioTi^Ta, fxlav âcriXsiav, fxlav tticttiv,
£v jBdirTLaixa sv Ty KaOoXiKrj aTrocrToXtKfj sKKkrjaia

Kal sis ^corjv al(joviov.~\ '
^ Nota. Ante ea quse uncis inclusimus seriori tempore inserta sunt verba
Ti)v ijxoovcyiov Tptdda. CcPterum cave Tattamum sequarc, qui vortit pag. 58 :
" I believe in one faith, one baptism, and in tlie holy church."
Nam '
credo in ' coptice est tinahti e, non vero tinahti khen : at legitur loco
laudato :
tinahti e ph nouti ....

eu 6ms "n ouot khen t katholikO . . , "n ekklesia . . .
eu (^= e ou) onkh sha eneh.

;
92 V. symbola: b. symb. eccl. roman^..
B.
SYMBOLUM ECCLESL^ ROMANS.
Griece : laudatum a Marcello Ancyrano in eplstola ad Julium Romanum

data A.D. 337, apud Epiphanium hseres. 72 pag. 356 Basil, p. 836 Petav.
'Ai'ttyâlov i]yr}(iafir}v fxiWwf Pwfxrjg eîiyai eyypa(j)6y aoi t))p kfiavTov

TTifTTLv fXETO. TTiKTqQ d\r}deiaQ ry ifxavrov X^'P' ypa\pac iirLôvyai i]y efxa-
dop tK re Twv Beiior ypcKpujp edidcf^^jdrfi'
Uicrrsvo) els ^sov iravTOKparopa'
Kat ity ^ptcrrov Îtjo-ouv tov vlov avrov tov /uiovoysvT],
Tov <ysvvr]dsvTa sk Trvevfiaros dylov koX Capias ttjs irapOsvov,

TOV viro TiovTiov TUkdrov aravpwOsvTa koX raîvra,
KOI T^ TpiTrj 'qjJ'Spa dvaardvra sk ro)v vsKpcov,
dvaâvra sis tovs ovpavovs Kal Ka6i]fxsvov

sv SsîS, TOV iraTpos,
oOsv sp')(£TaL Kplveiv ^(ovTas koI vsKpovs'
K.al sis TO dyLov 7rvsvfJ>a,
dylav sKKXtjaiav,
d<pS(rLV dfjiapTiMV,
aapKos dvdcTTacrLV,
^(orjv alojviov.
Nota. Ambrosius epist. ad Siricium papain : symbolum apostolorum, quod

ecclesia Romana intemeratum semper custodit et servat. Vigilius Tapsensis
c. Eutycli. iv. 1. : Romse et antequam Nicajna synodus conveniret a tempo-
ribus Apostolorum usque ad nunc . ita fidelibus symbolum traditur
. . .
nee prsejudicantur verba, ubi sensus incolumis permanet.

: :
V. SYMBOLA: C. SYMBOLUM ORIENTALE. 93
C.
SYMBOLUM ORIENTALE.
V. Rufini expos, symb. 0pp. Cypriaui, ed. Fell Oxon. 1082.

apost. in
append, p. 18.
Orientis ecclesia fere omnes ita tradunt
Credo in unum deum patrem omnipotentem

Et in unuin dominum nostrum Jesum Christum, unicum
filium ejus,
Qui natus est de Spiritu Sancto ex Maria virgine,
crucifixus sub Pontio Pilato et sepultus,
tertia die resurrexit a mortuis,
ascendit in coelos,
sedet ad dexteram patris,
iude venturus est judicare vivos et mortuos :
Et in spiritum sanctum,
sanctam ecclesiam,
remissionera peccatorum,
carnis resurrectionem.
94 V. SYMBOLA: D. SYMB. ECCL. AQUILEJENSIS.
D.
SYMBOLUM ECCLESI^ AQUILEJENSIS.
Eufiu. 1. c. pag. 17.
Credo in deo patre omnipotente, invisibili et impassibili,^
Et in Christo Jesu, unico filio ejus, domino nostro.

Qui natus est de Spiritu Sancto ex Maria virgine,
crucifixus sub Pontio Pilato
et sepultus descendit in infernal
tertia die resurrexit a mortuis,
ascendit in coelos
sedet ad dexteram patris :
inde venturus est judlcare vivos et mortuos.
Et in Spiritu Sancto,
sanctam ecclesiam,
remissionem peccatorum,
Imjus ^ carnis resurrectionem.
^ Sciendum quod duo isti sermonis (invis. et impass.) in

Itufinus, p. 19:
ecclesiaj RomantE symbolo non habentur constat autem, apud nos additos
:
hsereseos causa Sabellii, illius profecto, qua3 a nostris patripassiana appellatur

i. e. quJB patrem ipsum vel ex virgine natum dicit et visibilem factum vel
passum afiirmat in carne.
2 Rufinus, p. 21 Sciendum est quod in ecclesife Romanas symbolo non
:
habetur additamentum " descendit ad inferna" sed neque in orientis ecclesils

habetur liic sermo vis tamen verbis eadem videtur esse in eo quod " se-
:
pultus" dicitur.
^ Rufinus, p. 28. : Satis cauta et provida adjectione fidem symboli eccle-
sia nostra (Aquilejensis) docet, quae in eo quod a ceteris traditur : carnis
resurrectionem. uuo addito pronomine tradit : bnjus carnis resurrectionem.
:
appendix: a. symbolum nic^.num. 95
APPENDIX.
A. SYMBOLUM NICiENUM.
A. D. 325.
Tli(TT£vo/ii£v els £va 3^£ov irarspa iravTOKpdropa, ttuvtcov oparwv

TS Kol aOpUTWV 7rOC7]T7]V,
Kat els sva Kvpiov Îrjaovv ^piarov top xnov avrov rov S^sov, jsv-
vrjSivra ek rov irarpos fiovoysm], rovTscmv sk rijs ovalas rod
irarpos, Bsov sk Ssov, (pcos sk ^wtos, ^sov oXtjOivov sk ^sov
aXrjdivov, <ysvV7]0spTa, ou irotrjOivTa, opôovGiov to5 irarpl, Si
ov TO, Trdvra sysvsTO rd rz sv rep ovpavu> koI rd sttI tT]s <yi']9, rov
Bl -qiJids rovs dvdpcoTTOvs Kol hid ri]v rjfisrspav acorrjpiav KarsX-
Oovra KOL crapKcoOsvra koI svavOpoiTrrjcravra, rraOovra koI
dvaardvra rjj rplrrj rjjJiipa koX dvsXdovra sis rovs ovpavovs koI
£p')(oiJisvov Kplvat, ^covras kol vsKpovs.
Kat £ty ro d'yiov 7rv£Vfji,a.
Additur formtda anathematizans
Touy §£ X£jovras, ore i]v rror£ or£ ouk rjv kol rrplv fyswrjOfpai ovk
^]V Kot on £^ OVK ovrmv £<^sv£ro ij i^ kripas VTroardascos i)
ovalas (f)dcrKovras £lvai, rj Kriarov, rpsirrov >) aXKoLccrov rov

vlov rov S^sov, dva6£fiarl^£L rj KaOoXtKi] £KK\T]ala.
EusEBius cpist. ad Ctesarecnscs apud Athaiiasium de

decrctis synod. Nicaîia^, torn, I. i. pag. 239.
Montfaucon.
96 APPENDIX : B. SYMB. CONSTANTINOPOLITANUM.
B. SYMBOLUM CONSTANTINOPOLITANUM PRIMUM.

A. D. 360.
Ukttsvo/xsv sis sva S^sov Trarspa iravTOKparopa, Trotrjrrjv ovpavov

Kol <yrjs, Sparcov rs irdvTCOV Kol dopdrcov,
Kat SIS sva Kvptov Îrjaovv X^piarov, rov vlov rov S^sov tov fxovo-
'ysvri, TOV sk tov iraTpbs ysvvrjdsvTa irpo irdvTwv tcov alcovcov,
0WS SK (pWTOS, ^sbv d\7]6ivov SK S^sov dXrjdtvov, 'ysvvrjdsvTa, ov
7roi7]0svTa, 6/xoovcnov too iruTpl St ov Tti irdvTa iysvsTO, tov St
rifjuds Tovs dvOpdoTTOVS KOL hid TYjV rjfiSTspav atoTTjplav KaTs\66vTa

SK Twv ovpavSiV Kol crapKooOivTa sk Trvsv/uLaTOS djlov Kal Capias
TTjs "TTapOsvov KOL svavOpoiTTijaavTa, crTavpcoOsvTa ts inrsp ri/ubcov
sttI UovTiov UcXdTov Kal iraOSvTa Kal TacjjEVTa Kal dvaarTavTa
Ty TpiTj) Tj/ubspa KaTd Tds 'ypa^ds Kal dvs\66vTa sis tovs ovpa-
vovs Kal KaOstpfisvov sk Ss^ccov tov iraTpos Kal irdXiv sp')(ofjiSvov
fjLSTa So^Tjs Kplvai ^(OVTas Kal vsKpovs, ov tijs /BaatXslas ovk
saTai TsXos'
Kat sis TO TTVSVfMa TO dyiOV, to KVpiOV, to fyiOTTOLOV, TO SK TOV

TraTpos sKTTopsvofxsvov ', TO avv iraTpl Kai vim avfiirposKvvov-
fjbsvov Kal avvSoâô/xsvov, to \a\rjaav hid tmv TrpocprjTcbv,
sis fxlaVi dyiav, KadoXtKTjv Kal d7ro(JTo\iK7]V sKK\7)cr[av'
ojxoXoyovfXSV sv /SaTTTcafia sis d(j>sat,v dfjLapTCwv,
irposBoKWfJusv dvdcTTaaiv vsKpwv Kal ^corjv tov ixsSXovtos aldovos.
ÂfJbrjv.
Mansi Act. Concill. toin. iii. p. 565.
' Add. et fillo concilium Toletanum (sed non omnes codd.), Etherius et
Beatus adv. Eiipandum I.
APPENDIX : C. LOCI CLASSICI ; IRENÛS. 97
C. LOCI CLASSICI PATRUM ANTIQUIORUM DE SYMBOLO

APOSTOLICO TESTIMONIUM LATURI.
I.
IRENÛS.
1. Ircnieus adv. liitreses I. 2 pag. 45 ed. Grabc 1702.
'II iKicX-fiaia Kaiitep KaO' oA'^t; rr\q olKOVjxevq^ euq TTEpccTuv r-q^ y^^ hiEO'Tzap-
lAiV/i, Ttapa. &£ rSiv aTTOo-ToXwi' Koi tSv eKsivo^v {/.aO/jruv irapakatwara. tr^v
slg tva Beoy Traripa iravTOKpuTopa tov TreiroirjKOTa tov ovpavov kul T))y
yfiv ^:a^ t'ciq âXaffaaq Koi Travra ra kv avroTg tzIittiv Kal etc 'iva XpicrTOv
'lr](Tovy, TOV vlov rod êov, tov (rapKOodivTa virep Trjg {jfieTtpaQ aioT-qpiaq
Kcii eiQ TTvevfia ayiov to Sia tmv TrpofrjTivv KCKrjpvxôc Tag oiKorofiiaQ Kal
Tag eXevarEic kuI t)]v Ik irapdivov yivvrfaLV /cai to waOoe icai T))y e-yepern'
Ik reKpibv Kai t))i' kvaapKov elg Tovg ovpavovg avaXij-ipiv tov t)ya7n]fiiyov
XpiffTOv 'Irjcrov tov Kvplov fii^wv Kal ti]V Ik twi' ovparQv ir ttJ So^t] tov
TTttTpog irapovaiav avTov iirl to avaKeipaXaiuxraadai tci Trc'trra Kal ui'a-
(TTfjtrai iraaav aapKa ndai]g at'dpWTroTtjTog, (Vet Xpiorw Tr/uoD rw Kvpiai
ilfiCJv KOI S'e^ Kal triOTfjpi Kal lâaiXel kutci t})v evdoKiav tov izaTpog toii
unpuTov Trav yovv Kcifixprj tirovpaviwv Kal kiriyEiojv Kal KaTa-)^6oi'io)y Kal
Trdnra yXJ}(T(Ta iL,ojxoXoy{ifTrfTaL avT^ Kai Kpiaiv BiKUiav li' ToTg Ttaai
TTOilirrrjTai, tci j^tey Tn'sv/daTiKa Tijg TTovrjpiag Kal ayyiXovg '7rapa€e€r]K6Tag
Kal kv (XTvocrTaaia yeyovorag Kai Tovg acreêlg Kal aficKovg Kal avofîovg Kal
j3Xag(j»'i fxovg rwi' arOpwTrujv elg to alojviov iriip TTfym//*/, Tolg de diKaioig
Kal oaloig Kal Tag ki'ToXag avTov TST^pi^Koai Kal kv tTi ayuTri] avTOv Sia-
fieîevilKotri Tolg fikv aw' ap^.'/Cj Tolg 2e tK fxeTavoiag, '(wifv âpiaafxevog
u(j)dap(Ttav OMpi'iffT^Tai Ka) ôSav aiioviav irepnToaim].
2. Idem III. 4 i-ag. 205. 206.
Si neque apostoll scripturas reliqulssent nobis, iionne oportebat ordinem

sequi traditionis, qunm tradidcrunt iis qiiibus conimittebant ecclesias ?
cui ordinationi as.scntiunt multae gentes barbarorum eonira qui in Christnni

crediint sine cliavta vel atramento scriptam liabentes per spiritum in
VOL. III. H
98 appendix: c. loci classici ;
cordibus suis salutem et veterem traditionera diligenter custodientes in

unum deum credentes fabricatorem coeli et terrte et omnium qu£fi
in eis sunt perChristum Jesum dei filium, qui propter eminentis-

simam erga figmentum suum dilectionem earn quae esset ex virgine
generationem sustinuit, ipse per se hominem adunans deo et passus
sub Pontic Pilato et resurgens et in claritate receptus, in gloria ven-
turus salvator eorum qui salvantur et judex eorum qui judicantur
et mittens in ignem seternum tranfiguratores veritatis et contem-
ptores patris sui et adventus ejus.
II.
TERTULLIANUS.
1. Tertulliamis de virgiiiibus velandis 1.
Regula fides una omnino est, sola immobilis et irreformabilis, credendi

unicum deum omnipotentem mundi creatorem et filium ejus
scilicet in
Jesum Christum, natum ex virgine Maria, crucifixum sub Pontic

Pilato, tertia die resuscitatum a mortuis, receptum in ccelis, sedentem
nunc ad dexteram patris, venturum judicare vivos et mortuos per
carnis etiam resurrectionem.
2. Idem de prsescriptionibus h.Tveticonim 13.
Regula est fidei qua creditur, unum omnino deum esse nee alium
prseter mundi conditorem, qui universa de nihilo produxerit per
verbum suum primo omnium emissum id verbum filium ejus ap- ;
pellatum, in nomine dei varie visum patriarchis, in prophetis semper

auditum, postremo delatum ex spiritu patris dei et virtute in vir-
ginem Mai'iam, carnem factum in utero ejus et ex ea natum egisse
Jesum Christum, exinde prsedicasse novain legem et novam pro-
missionem regni coelorum, virtutes fecisse, fixum cruci, tertia die
resurrexisse, in ccelos ereptum sedere ad dextrara patris, misisse
vicariam vim spiritus sancti, qui credentes agat, venturum cum
claritate ad sumendos sanctos in vitae jeternae et promissorum ccele-
stium fructum et ad profanos judicandos igni perpetuo, facta utriusque
partis resuscitatione cum cai'nis restitutione. HaBc regula a Christo
. . . instituta nullns habet apud nos quaastiones nisi quas haereses inferunt et
tjuae haereticos faciant.
: :
TKRTULLIANUS, ORIGENES. 99
3. Idem adversus Praxeam, cap. 2. (Liber scriptiis cum Montanista esset.)
Nos et semper et nunc magis ut instructiores per paracletum, deductorem

scilicet omnis veritatis, unicum quidera deum credimus^ sub hac tamen
dispensatione, quam ohovo/jiiav dicimus, ut unici dei sit et filius,
sermo ipsius, qui ex ipso processerit, per quem omnia facta sunt et
sinequo ftictum est nihil. Hunc emissum a patre in virginem et
ex ea natum, hominem et deum, filium hominis et filium dei et cog-
nominatum Jesum Christum hunc passum, hunc mortuiim et se-
;
pultiim secundum scripturas et resusritatura a patre et in coelo

resumptum sedere ad dexteram patris, venturum judicare vivos et
mortuos qui exinde miserit secundum promissionem suam a patre
;
spiritum sanctum paracletum, sanctificatorem fidei eorum qui cre-

dunt in patrem et filium et spiritum sanctum.
III.
ORIGENES.
Origenes de principiis prsefat. 4 torn. xxi. pag. 18. ed. Lommatzsch.
Species eorum qu£e per prjedicationem apostolicam manifeste traduntur

ist83 sunt
Primo, quod unus deus est, qui omnia creavit atque composuit
quique, quutn nihil esset, esse fecit universa, deus a prima creatura
et conditione mundi, omnium justorum deus, Adam, Abel, Seth,
Enos, Enoch, Noe, Sem, Abraham, Isaac, Jacob, duodecim patriar-
charum, Mosis et prophetarura et quod hie deus in novissimis
:
diebus, sicut per prophetas suos ante promiserat, misit dominum

nostrum Jesum Christum, primo quidem vocaturum Israel, secundo
vero etiam gentes post perfidiam populi Israel. Ilic deus Justus et
bonus, pater domini nostri Jesu Christi, legem et prophetas et evan-
gelia ipse dedit, qui et apostolorum deus est et veteris et novi
testamenti. Turn deinde quia Jesus Christus ipse qui venit, ante
omnem creaturam natus ex patre est. Qui quum in omnium con-
ditione patri ministrasset per ipsum enini omnia facta sunt
:
novissimis temporibus se ipsum exinaniens, homo factus incarnatus

est, cum deus esset et homo factus mansit, quod erat, deus. Corpus
H 2
100 APPENDIX : C. LOCI CLASSICI ; CYPRIANUS.
assumsit nostro corpori simile, eo solo differens, quod natura ex vir-

gine et spirit u sancto Et quoniam liic Jesus Christus natus
est.
et passus est in veritate et non per phantasiam communem banc

mortem sustinuit, vere mortuus vere enim a mortuis resurrexit
:
et post resurrectionem conversatus cum discipulis suis, assumtus est.
Turn delude honore ac dignitate patri ac filio sociatum tradiderunt

spiritum sanctum. In hoc non jam manifesto discernitur, utrum natus an
Innatus vel filius etiam dei ipse habendus sit nee ne sed inquirenda jam :
ista pro viribus sunt de sacra scriptura et sagaci perquisitione investiganda.

Sane quod iste spiritus unumquemque sanctorum vel prophetarum
vel apostolorum inspiraverit et non alius spiritus in veteribus, alius
vero in his, qui in adventu Christi inspirati sunt, fuerit, manifestis-
sime in ecclesiis preedicatur.
IV.
CYPRIANUS.
1. E]iist. 76 ad Magnum.
Quod si eandem Novatianum legem

aliquis illud opponit, ut dicat,
tenere, quam eodem symbolo quo et nos
catholica ecclesia teneat,
baptizare: eundem nosse deum patrem, eundem filium Clu-istum,
eundem spiritum sanctum, ac propter hoc usurpare eum potestatem
baptizandi posse, quod videatur in interrogatione baptismi a nobis
non discrepare, sciat quisquis hoc opponendum putat, primum non
esse unam nobis et schisniaticis sj^mboli legem, neque eandem in-
terrogationem. nam quum dicunt : credis remii^sionem peccatoruni
et vitam asternam per sanctam ecclesiam, mentiuntur in interroga-
tione, quando non habeant ecclesiam.
2. Idem ep. ad Numidas 70.
Ipsa interrogatio quce fit in baptismo testis est veritatis. Nam

dicimus : credis in vitam aeternam et remissionera peccatorum per
sanctam ecclesiam.
RELIQUI^ LITURGIC^:
SIVE,
LITURGIJ^ EUCHARISTICyE VETERIS ECCLESIiE,
TAM OKIENTIS QUAM OCCIDENTIS
QUOTQUOT AD GENUINUM TEXTUM REVOCARI POTUERUNT,
SECUNDUM ECCLESIAS AC TEMPORA

DISPOSITiE.
103
CAPUT PRIMUM.
ECCLESI^ ALEXANDRINE MONUMENTA.
A.
SECUNDI ET TERTII SECULI LlTUUGl^ INTER SE COMPARATJE.
I. LiTURGiA ArosTOLiCA in ^thiopum Constitutionlbus

Apostolicis adservata.
ir. Eadem Litiirgia, Divi Makci nomine insignita, qua forma
temporibus Origenis in usii fuit.
Prions Liturgiivi textuni exhibet LudoUus in Commentario

ad Historian! TEtbiopicam, pp. 324 327. —
Inserta est in col-
lectionem Statutorum Apostolicorum Alexandrinara eo loco ubi
textus Copticus (Tattam, p. 32.) Prjefationem^ tantum exhibet,
sive principium celebrationis Eucliaristica3.
Alterum textum prajbet Liturgia Divi Marci ex codice quo-
dam antiquo, Romam e raonasterio Basilianorum in Calabria
adlato a Joanne a S. Andrea (Paris. 1583). Renaudotius eam
primus edidit ; cujus editionem Fabricius solita fide, neglectis
tamen lacunarum notis, Assemanus junior ea qua erat Gra3ca-
rum litterarum ignorantia repetiverunt. Quem textum hie
exhibemus, omissis quantum fieri potuit iis quae post Constantini
ajtatem superaddita fuerunt. Textum integrum Renaudotii,
qui codicem se Romoe inspexisse et qusedam correxisse dicit,
sequenti capite dabimus, non tamen collata editione principe,
quippc quae in Musei Britannici bibliothcca non exstet.
H 4
104 ECCLESIiE ALEXANDRINE MONUMENTA.
FormulcB LiturgiccB PrcBfationem prcBcedentes, quce ad Ohlationem

Populi et ad Osculum Pads spectant, secundum Liturgiam
Seculi Tertii.
Desunt in Litnrgia Secuiuli Seculi.
Que, dimlssis catechuraenis, inter oblationeni fidellum verbis

conceptis a diacono vel a sacerdote dicebantur ha)c inveni-
untur.
Diac. ' A(T7rd(Ta(r0s aWijXovs. (Osculum pacis.)
Sac. Tipocr^spsiv KUTci rpoirous ardOi^rs*
Diac. 'EttI 7rpoasv)(r]V aTadrjTS.

Sac. Îp^vt] Tracnv.
Diac. UpoasvâcrOs vrrsp royv 7rpocr(f)sp6vTO)v.
f [Ofcatio introitus.
" Ayes, vyfriars, (po/Ssps, 6 sv dyiois dvairavop.svos, KvpLS, avTos
rjfjbds djiaaov kol dîwaov tyjs (po/3spds crov Ispoavvrfs '

koI nrpoa-
* Ad liasc verba et quae proxime sequuntur respicit Cyrill. Alex, in libro

de Ador. in Spiritu et Veritate, 0pp. torn. i. p. 454.: ov/c avrol (oi SmKovoi)
TrpoaTCiTTOvat ^laKtKpayoTtQ tv fKKXijcyiaig, jrort filv vfivokoyilvori TrpoarjKti Xaott',
Kai sv Koffj-Kii )iiv iffrdvai KaTt]pifiHi> Sf, -oWaicig Kai S laviaracTii' elg
rrpoaevxdc-,
f Dedimus, uncis inclusam, formulam orationis a sacerdote dum intrat in
Sanctuarium in silentio dicendse, ut lectoribus originem hujusmodi interpo-
lationum ante oculos poneremus quae et in textu hujus Liturgiae Syriaco
;
deest, neque ejus setatis indolem pra;bet cujus hie imaginem exhibere
nobis proposuimus. Attamen tertii exeuntis vel quarti ineuntis earn esse
inde apparet, quod doxologiaj qute liic significatur verba nunc, paucis
paginisinterjectis, in calce orationis ad Christum directte leguntur, id quod
nimis est absurdum. At scilicet interposita deinceps fuerunt ilia omnia
inter banc nostram orationem ejusque doxologiam, quam ideo huic loco
restitviimus. Integrum textum quarti quintive seculi leges in nostra Litur-
giae AlexandrinaB editione, qua Grjecorum Catholicorum et Coptorura vel
Abyssiniorum Jacobitarum ritum inter se comparamus.
ECCLESI^ ALEXANDRINE MONUMENTA. 105
\
"7 27s r]jxas TO) Tt/Ltico aov SvaiaaTTjpcat fisra Trdarjs avvsiBrjcrsoys
ayadijs' koX KaOdpicrov rjfxwv rds KapBias diro nravros fxoKvtjjxov'

irdcrav a'iadrjcriv irovrjpdv sk8lo)ôv d(f>' 17/AWV. 'Ayiaaov top vovv
Kat rip '^V')(î]v Kal 8oy 77^tv rr]v tcov wylcov Trarspcov rj/JbMV sTrnsXslv
Xarpsiav fMSTa (fyo/Sov aov, sîXacrKo/jLSvot to irpoawTrov aov hid
TTavros. Sv ydp si 6 siiXoycou Kal 6 dyidâiv tu avfjiTravra, Kal aol
Trjv hoâv Kal ri]v sv-âpiarMV dva7rs/ui7ro/iisv ' âpiTt Kal OLKTipfiols
Kal (piXavdpwTTLa rov ixovoysvovs aov viov, So ov Kal fisO^ ov aol
T) Soâ Kal TO Kpdjos {sis tovs alcovas rcov alcovcov. A/at^v.)]
: : : :
106 ECCLESliE ALEXANDRIN.E MONUMENTA.
LITURGIA ALEXANDRINE ECCLESliE APOSTOLICA,
EX
iETHIOPICIS A LUDOLFO LATINE EDITA.
EUCHARISTIA, SIVE LAUDES.
{PrcBfatio.')
DOMINUS voblscum omnibus

Totus cum splritu tuo sit.
Sursum corda elevate
Sunt apud Dominum Deum nostrum.
Gratias agamus Domino
* Rectum et justum est.
f
Deinde dicunt orationem eucharisticam, Episcopum prseeuntem

sequendo.
* Male Ludolfus Rectus et Justus est.

:
t In Copticis ita. Can. 31. (Tatt. p. 32.) verbis Graecis, leviter cor-
ruptis
E i;;^ api arifl.
•
'O KOpioc fjurci iravTioi' i')i.ia>v (1. i'l/iwj')
(A a6<;') Mtra tov nvevfiaTOi; ffov.
"Av(t> vfiwv Tag KapSia^'

"Exofiiv Trpbg tov K.6piov.
Ei'X"!''"'''"^'''*^/^''' ''o'^ Kvpioi/*
"AKiov Kai SiKaiov.
(Quae sequuntur desunt in Copticis.)

ECCLESI^ ALEXANDRINÊ MONUMENTA. 107
LITURGIA, aU/E DICITUR DIYI MARCI,
UT
ORIGENIS TEMPORIBUS LEGEBATUR.
(Prjefatio.)
'O Kvpios fiSTci TTcivrcoy

*
Kat fisra rod TTvavâjos aov.
"Avw v/jLcov ras KapSias'

"EiJÔflSV TTpOS TOV KVpiOV,
^v'âpicTTCO/xsv ra> Kvpiw'
"A^tov KoL ()Uaiov.
liXijOaJs <yap dîov earcv koX Slkulov, oacov ts koI Trpiirov, kuX
Tats iifjiSTspaiS ^v)(als s7ro)(f)£\£s, 6 wv, hsairoTa, kv pis, S^ss, irdrsp

TravroKpaTop, as alvslv, as vfxvslv, aol sv)(âpiaTsiv, aol av6o-
/xoXoysladaL vvKTCop ts koX KaO' rj/xspav iLKaTaTtavaTW aTOfxaTi,
Kol daiyriTois ysiKsat koI aacoiin^TCO Kaphia, aol tm iroiijaavTC tov
ovpavov Kol TCL sv Tcp ovpavw, ^rjv koX to, sv ttj ryfj, S^dXaaaav,
Tryyds, TTOTafiovs, \l/ni'a9 Kol iravTa Ta sv amols' aol tm ttoli']-
aavTt, TOV dvdpcoTTOv kut IBiav siKova Kal Ka& oixoiwaiv, m koI
£)(apLaoi T^jv sv irapahslaM Tpv(f)r]V' irapajSavTa hs avTov ou^ virsp-
sloss-, ovhs sj/caTsXcTTSS, d'yaOs. dWd TrdXiv dvSKaXsaco Scd vofiov,
STraLSaydyyijaas Btd 7rpocf))jT(t)V, dvsirXaaaa, Kal dvSKaiviaas Bid tov
108 ECCLESI.^ ALEXANDRINzE MONUMENTA.
Liturgia Alexandrinse Ecclesiee Apostolica.
Gratlas aglmiis tibi, Domine, per dilectum filium tuum Jesum

Christum, quern in ultimis diebus misisti nobis Salvatorem et
Redemptorem, nuncium consilii tui.* Iste Verbum quod ex
te est, per quod omnia fecisti voluntate tua. '
Et misisti eum de
Cffilo in uterum virginis. Caro factus est, et gestatus fuit in
ventre ejus : et filius tuus manifestatus fuit a Spiritu Sancto, ut
impleret voluntatem tuam, et populum tibi efficeret expandendo
manus suas passus est ut patientes liberaret qui confidunt in
:
te. Qui traditus est voluntate sua ad passlonem ut mortem :
dissolveret, vincula Satange rumperet, et conculcaret infirmum,

et sanctos educeret, et resurrectionera patefaceret.
* i. e. (iyyiXov fSovXijg, Christum Verbum. Autiqua Alexandrine im-

primis theologias formula; ut apud Clementem, Stromat. vi. p. 769. Pott
OvTOQ eariv 6 riov ynnjrwv ttcivtmv StâcTKaXoQ, 6 ffi'/xCo uXof tov ^luv rov rd
Travra TrpotyvioKoroc. Et vii. p. 832. (Adyow) rov npo KUTuGoXiji; koitiiov
av iiGovXov yeyofi'tvov rov ivarpog.

ECCLESI^ ALEXANDRINE MONUIMENTA. 109
Liturgia, quae dioitur Divi Marci.
(jipiKTOv Kuc ^(DOTToiov Kol ovpavLov iMvarr/piov TOVTOV irdvra Zs

eTTolrjaas Sta r?}p cri]9 ao(f>La9, rov (pcorbs rov akrjOivov, rod fxovoys-
vovs crov vlov, rov Kvpiou kol 3-sou koX cr(OTrjpo9 't)p,(jiiv 'Itô-oD
X.pi,(rTOv' Sc ov aol avv avroi koX a'ylw irvsvixart, £V')(apL(novvTSs
Trpocrcjispo/jisv rrjv. XoyiKrjv Kol dvaL/u,aKTOV Xarpslav ravTTjv, rjv
'7rpo(T<psp£i, aol, Kvpts, irdvra rd Wurj, dirb dvaroXMV rfKiov Kol
f^^XP^ SucTyawj', diro dpKTOv Kol fisar/fi^pias ' on jxiya to ovofid

aov iv irdcn rois sOvsai, Kol sv iraviX roirw Sv/xMfia 7rpoa<pspsTat
T(p ovofiart djup aov, koI S^vala kol Trpoacpopd.'^
[Koi deopeda Kcd TcapciKoXov piv ae (piXaydpujTre ayadi '
MvriadrjTi Kvpie rijc dyiac tâl povriQ KadoXiicijQ (Ccu d7ro(7ro\t(v>/e Ii^kX-)]-
(Tiag, rijg ano yijg Treparwy pt-Xpi toji' ireparuM' avrrjg, Trorrwr rwj' Xnwr,
Kol TravTiov twv TTOipv'nov aov.
Tj;»/ il ovpavov elpip'riv l3pa€,ev(Toy rcug ctTrc'tJTWj' iipwf Kapdiaig '

aWu
Kfii Tov j3iov TOVTOV TTji' elp}']i'r]y VP^^ ^wprjaai. Top paaiXea, -a aTpu-
TiwTiKa, Toiig ap')(OVTac, fjovXag, ht]povg, yeiToi'iag, elcrodovg icui i^cSovg
Sipijjy £)' TTCKTi] (.Ipiji'i] KCiTaKOdpriaoi'. BairtXeu Trjg elpi'jyrjg, Ti)y at/y
elpt'iyrjy hog yp'iy "

ey opoyolci kuI ctyairjj KTijarai ^ lipdg u S'zuc, eKTog crov
(iXXoy cvK o'ihapey, to oyopci <tov oyopaiôpev '

i^woTroirjaoy Tag UTrdyTioy
fipujy \pv)(^cic, Kcu pj) KaTKrîxTEi BdyaTog dpapTiag /vO0' iifxuiy, prjCe kutu
Trai'Tog tov Xaov aov.
Tovg voffovyTag Kvpie tov Xaov trov eKi(TKe\pdptyog h' IXiei Ka\ o'lKTip-
po~ig "latxai.
ATrocTTjaoy dir avTwy icai df tjpCJv iraaay yoaoy /cat paXaKtay, to

Trytvpa r>7c dadeyeiag £L,dXev(rov dw ai/rwr. Tout; ey fiaKpolg dppwa-Tij-
paai TvpoKaTaKEipiyovg (.i,aydaTr)croy. Tovg vnb irvEvpdTwy dicaddpTior

i.yo)(Xovpiyovg 'iaaai, Tovg ly (pvXaiâ'lg, i) ey pETdXXoig, >/ citcaig >*/
KaTuhiKaig, i) ky it,opiuig ») iviKp^ covXeici y (pvpoig KaTe')ôpiyovg iruyTag

iXiriaoy, irdyTag iXevdipioiroy •
on (xv o êog iipHiy, o Xvujy TreTreoijfxiyovc,
6 dyopdCjy Tovg KaTtppaypiyovr, // iX-n-ig Tioy dTreXiriaptyioy, // ftorideia
Tu)y d€ot]driTU)y, ?/ dydaTamg tmv TvfiTTWKOTwy, o Xtp))y Tidy \£ipaCopivu}y,
* Celeberrimus Malachiaj prophetas locus, quem IrensBus aliique secxindi

tertiique seculi patrcs ad sacrificium laiidis apud Christianos retulerunt.
f Edd. inlcrpnnctionem quam post I'lfuy nej^ligunt, post ayi'nry male po-
suerunt. K-iidca pro usitatiorc moaoi; ut Luc. xxi. 19.: m- ti) v~oi.inyrj iifjuHv
KT)}(fiaOt Tag ipvxac t'lûZv.

1 10 ECCLESI^ ALEXANDRINE MONUMENTA.
Liturgia Alexandrinae Ecclesiae Apostolica.
Desunt.
ECCLESI^ ALEXANDRINE MONUMENTA. Ill
Liturgia, qufe dicitur Divi Marci.
I) tKîKOQ Toil' KaraTroyuvfieruJU ' ttucx)] i/'i'X'/ XP''''^"^''^ -SXtSojUEiT; Kai
TTEpup'ôÊVi) log iXeoQ, Sog uretni', lug ui'a\pvt,L7'. 'AWa veil )ij.iwy KvpiE
rag Kara ypv)(y)v votrovg 'laaai, rag (rwârinixg aadevEiag S'spaTTEvauy,
luTpE \l/v)(û)y Kcil acoârwy ETTiaicoTrE Traarjg crapicug, ETridKEipai. tcai'iaaai
?/juac lia Tov aiOTTjpiov trov.
TovQ aTrodrifii](TavTag yfioiu aÊXfovg i) [AiXXoyTcig u.ttoOi]jxe~iv ev TvavTi
TOKf, KaTEvoZbiaov, e'ite Bto. yfJQ 11 TTOTafxHvy ?; Xifxvwy, j) bZonropiQv, ?}
Old) C) ITT or E rpoiru) Ttjv iropEiav TTOiovvTag, izavTag Trayra-ôv cnroKaTCKTTrjtToy
Eig Xifxiya Evlioy, Elg Xifiiya awHiptov ' avfiirXovg Kal crvvoZoiTTopog avruiy
yEyiadai Karaîuxroy '

axolog rolg olKEwig avruSy )âipov(Tiy, vyiahoyrag
vyiaiyovffiv.
'AWa /cat )]fi(Jiiy, KvpiE, T))y irupETTLC^îay T))y ev tu (oi<t) rovru) ciSXaS*/
Kai a'ÊiâaToy fîxP*- '"^Xoue Cia(j)vXaôy. Tovg verovg ayadovg irXovaiivg
KciTaTTEfixpoy ETTi Tovg "xpijôyrag kcu etti roiig lEOjiiyovg rorrovg. EV(ppayoy
Kal ayaKcilyiaoy rrj Kara^cKTEi aurwv to irpoawTToy Trjg yfjg, 'ivfi ky ralg
(TTciyoaiy avTijg EXKppayQijarjTUL ayuriXXovda. Jlorajdia vIcitci avayayE

ettI to 'ioioy fjETpoy avrojy, Evcppayoy Kal avaKalyiaov tI) aya€,a<TEL avrojy
to TTpoffdJTToy Tifg yijg, Tovg avXuKag avTijg j-iidvaoy, TrXijdvyoy tU yEy-

vilfjiaTa avT)]c. Tovg Kupirovg rijg yijg KvpiE EvXoyrjaoy, atjjovg Kal uke-
puiovg ijfiT-y liaTi'jprjiToy' irapatJTrjnoy iifiJy avrovg Elg (nripfia Kal slg
Êpiaîoy. JLvX6yr}(Toy kuI vvv Kvpu Toy (rrifayoy tov kyiavTov rTjg XPV'
(TTorriTog aov, lia TOvg wTwôvg tov Xaov aov '
Ciu T))y xj]pav /cat lia tov
op<pavoy, lib. tov TnrocD'iXvroy, li ijfxdg TravTag TOvg iXTriiôyTag etvi are,
Kal ETTiKaXovfxiyovg to ovoâ aov to ayiov. Ot yap ocpdaXôl irai'Twy

Eig (TE kXirilôvcny, Kal av cihwg tijv Tpo(pi)y avTuiv ev EVKaipiq.. O liZovg
Tpofijv iracTt] aapKi, TrXripojcroy X"P"C "^'"^ Ev^poavvrjg Tag Kapliag yf.iu)y,
'lya TravTOTE Tidaav avTupKEiav EXpvTEg, TrEpicraEviOjUEy Eig Trdv Ipyov

uyadby, Iv XpitTToi Itftrov rw Kvpiu rjfiuiy.
(Pro pie defunctis :)
Tijjy EV TrltTTEi XpiffTov TvpoKEKOLjj.i'ip.iyujy TraTpujy te Kal aCEXcpioy rag
iûxac dvairavaov, KvpiE 6 Êog tji-uov, [^lytjtrdElg tiZv utt' aiwvog TrpoTuri-
pu)y, 7raTEp(j)v, 7rarjotapx<^''j Trpo<pj]Tioy, inrotTToXcoy, fiapTvpwv, ofioXoytjruiy,
ETTKTKOTrijjy, 6(t/w1', ^l/COl'wj', TTaVTOg TTVEVâTOg IV TTltTTEt XpilTTOV TETeXeiO}-
IÊVOv* '
Kal wv tv Tij (Ti'ifXEpoy ^]jJitpq. Tip' vTr6f.iy7]f7iy Troiovf.iEda.'\ Avtwv
* Edd. rcTiXtioniruiv.
f Hie noraina ex diptychis lecta esse apparet.

112 ECCLESI^ ALEXANDRINiE MONUMENTA.
Liturgia Alexandrinx Ecclosia'

Apostolica.
Desi/nf.
ECCLESI^ ALEXANDRIN-ai MONUMENT A. 113
Liturgia, quae dicitur Divi Marci.
fiey rdc \pv)(a^ avairavaov, /cat jSaaiKelaQ ovpayuji' KaT(tL,i(i)iTOf ' rifuf
Se rd Te\i} rijc ^(of/g )(^pL(TTtavd kui evapeara Kal avafidpT tjra cajprjâi'
Kai Bog h^~iv f.iepiSa khi KXijpoy e'x^ti' fiera TrajTWJ' rtoy ayhoy
anv.* Tiijy TrpoirêpoyTUjy rag Sfvalag kcu rclg 7rpo(T(j)opag ra tvâ-
picTTiipLa TTpoaceâi i êbg tig to ixyiov kui twovpdi'iov ku) voepoi' gov
S'viTtaaTijpioy, elg to. fxeyiOt] twp ovpapujy, Siu rijg d()-)(^(iyys\iKriQ gov Xei-
Tovpyiag, rujy to ttoXv kuI oXtyuy, Kpvcprj Kal TrapprjGla, joovXojj.iyi.oy Kat
ovK k-)(6yT(t)y. Kat Twy Iv rfj Gt'jfXEpoy iifxip<} Tug irpoGcpopag Tvpoaivty-
KayTwv, log irpoGtMû) to. Cwpa tov diKaiov gov 'AêX, r))i' ^vGiay tov
TTCirpog i]f.iCbv 'A^paaju, Za^âpt'ou to ^vfiiuâ, KopyiXtov rag kXn]poGvyag,
kctt Ti]g 'yj]pag tci hvo Xetttci, 7rpoG0ii,ai Kat aiiTwy tci EUâptoT/'/pia, Kal
ayTiBog avTo'ig ay-l Twy ETriytiioy tu obpciyia, dtri Twy TrpoGKaipooy tu

alojyia.
Diaconus. Elg ayaToXiiv.

Sacerdos. "Lv yap el o virepdyix) wuGi^g apy^rjg Kal (.S,ovGiag Kal Bvydfiewg
Kal KvpiOTTjTog Kul TTayTog ovofiaTog ovoâÔfiivov, ov ôyov ky Tut aluiyi
TovTu), dXXa Kul ky tm fxeXXoy-i, 2ol irapaGTijKovGi ^(îXiai ^tXtaêg Kal

fivpiai jj-vpu'iSeg ayiisjy dyytXwy Kal dp'âyykXiov GTpaTiai. Sot irapa-
GTrjKOVGl TO. BvO TlfXlWTaTO. GOV i^Hia, TO. TToXvofXâTa ^(epov^lfi, Kac TO.
kâTTTepvya Gtpa<fifi, a. ZvgI fikv Trrepvî tci ivpuGMTra KaXvwTovTa, Knl
ZvgI Tovg TToCag, Kal ZvgIv iTTTafxeva, Kai KEKpayey eTtpov irpog to erepoy
ciKaTaTravGTOig GTOfjaGi, Kal uGiyijTOig BeoXoyiaic, tov kiriyiKiov Kal rpiG-
dyiov vfiyov i^BovTa, (iowvTa, Zol,oXoyovvTa, KSKpayoTa Kal Xkyoyru t7)
fj-tyaXoTrpeTTtl gov dot,)]' 'Ayioc, aytoc, aytoc Kupiog ââiod'

nXi'ipi^g 6 ovparog Kal ij yf/ Tijg dyiag gov S6E,i]g.
UdyTOTE fiky Trturu ge ayidÊi t, aXXa Kal /.ttrct ttcutw*' Twy ge dyi-
* Respicit manifesto ad lisec verba et ad ea quaj proxime prjecedunt Ori-

genes in Homil. xvi. in Jerem. c. 14. (0pp. iii. 217.) : ô\Xn^-((. tr ralg
tvxalg XiyontV Qte TravTOKpurop, t>)v fitpiSa ijpojy (////ir) pera t lu y
TrpoiptfTtiJv Cog' Ti)v fitpiSa r]p,(Zv (j)pXv) pird t lo i/ uiroaToXtuy tuu
Xpiarov GOV <3of, '(yu tvptOuifitP Kai ptr avrov tov XpiaToii .... To ydfj Xkytiy'
Aog fioi (iipiSa ptrd rCJv npo'lJifTwv Tci \kyuy' 66g pot ptpiSa
jitTa Twv airooToXwj', K.T.X. Quae verba jam a Centuriatoribus IMagde-
burgensibus laudantur tamquam luculenta formulaium liturgicaruni in anti-
quitate Christiana testinionia : quod judicium eoufirmavit Biiigbamus xni.
5, 6. Palmerus vero primus, nisi fallor, ea ad Alexaadrinam liturgiam
retulit.
f Edd. male ayiaîj.
VOL. III. I
114 ECCLESI^ ALEXANDRINE MONUMENTA.
Liturgia Alexandrinae Ecclesije Apostolica.
( Verba Institutionis.)
Accipiens ergo panem gratias egit et dixit : Accipite, come-

dite, hoc est corpus meum, quod pro vobis frangitur. Et
similiter calicem quoque et dixit: Hie est sanguis meus, qui
pro vobis effunditur, cum facitis hoc, in commemorationem mei
id facietis.
Liturgia, quse dicitur Divi Marci.
aôvTwv Ziâi, Ziaxora Kvpis, Koi roy ijfiETepov ayiaajxm', aw avroiQ

vfxvovt'TWV Kcil Xsyuvrtjjv'
PopulllS. "Ayioc, liyiOQ, ayiog Kvpiog.

Sacerdos. n\?/p?jc yap ktrnv wc dXrjduig 6 ovpcivoQ Kal fj yfj rrJQ ayiac
ffov Soîjg Sid TrJG ETrKpavelaQ tov Kupt'ow icaL wftov icaX crwrijpOQ ijjxCjv
'Irjcrov XpiffTOv' TvXijpijjaov 6 Beog Kal TavTrjv r)]v Srvalav Tfjg Trapd aov
evXoytac. Bid rrje £7rt(ôirr/(Tewe tov izdvayiov ffov irrevfxaTOc.
"Or I, avT09 6 Kvpios, koX 6 Ssos koI Trafxâa-CXevs r/fxcov 'Irjaovs
6 l^piaro^ Tfj vvktI fj

TrapsStSov iavrov virsp tmv dfiaprcMV rjficov,
Kal rov VTTsp itclvtoov v<pi(7TaT0 Bdvarov crapKC*, avvavaKXiOsls
fisra Tcov dyiwv fxaOrjTwv Xa/Scbv dp tov sttI tmv dylojv'f Kal
d')(^pdvTa}V Ka) dficio/Jicov avrov '^sipcov, dva^Xs-ylra^ sis tov iSiov

TraTspa, Ssov Ss tjfXMV Kal i^sbv tcov oXcov, £V')(âpiaTi]cra9, svXoyy]-
aas, cfyidaas, .
KXdcras BlsScoks toi9 dyiots Kal p,aKap[oLS avrov
/xaOrjTais Kal aTToaToXots, eIttcov '
Ad^STS, (pdysTS.
Diaconus. 'E/cTstWrs.l
Sacerdos. Tovto <ydp scrTt to croipbd fiov to virsp v/jlcov^
kXco/jusvov Kal SLaStSofisvov sis d(psaiv dfMapTicov.
Populus. Â/Lop.
Sacerdos. 'flaavTcos Kal to ivoTrjptov pbSTa to SsiTrvijaai
Xa^(ov, Kal Kspdaas e^ olvov Kal vSaTOs, svj(apLaTy'](Tas, svXoyqcras,

TrXrjcras TrvsvfiaTOS djlov, fj,STsSa)KS Tols djiois Kal fiaKaptoLS
avrov fxa6r]Tai9 Kal diroaroXoLS, sIttoov '

irUrs Jf avrov irdvrss.
Diaconus. "Ert sKTslvars.
Sacerdos. ToOto ydp sart to at fid /lov to tPjs Katviis
hia6i]Kr]s, TO virsp vfjicov Kal iroXXoiv sk)(^vv6ij,svov Kal ScaSt-

hofJLSvov sis d(f)saiv dfiapricov.
* Locus corrupte ita legebatur : vvrep iravrMv tlvlîVrrtroj/ StavctTov, quod

barbare et absque sensu dictum foret. Lacunam ante S/uvarov indicat lie-
naudotius, de sententia dcsperans. Verbis Sjri, " ante mortem quara
propria sua voluntate suscepit j)ro nobis omnibus, accepit panem," couipro-
batur, legendum esse: t6v v~ip ttc'ivtuji' v(f>i<TTaTo âuarov. 'YTroarijt'ai
Graece est ultro aliquid faciendum suscipere (sicli einer Sache unterziehen),
idquod Syrus bene expressit.
f Verba inter utrumque ayiwr exciderunt in codice, si editiouibus fides
habenda est.
i.e. tkTfj'cJi,- ef'4<(T0<. § Edd. iuojile : I'ljuor.
J
KOI.. J 11. *i i
Liturgia Alexaiidrinse Ecclesiee Apostolica.
{Invocatio cum Doxologia.^

Recordantes igitur mortis ejus et resurrectionls ejus ofFerlmus
tibi hunc panem et calicem, gratias agentes tibi, quod nos red-
didisti dignos, ut stemus coram te, et sacerdotio tibi fungamur.
Supplicesque oramus te ut mittas spiritum tuum san-
ctum super oblationes liujus ecclesiEe ; pariterque lar-
giaris omnibus qui sumunt de iis sanctitatem, ut repleantur
Spiritu Sancto, et ad confirmationem fidei in veritate, ut te
celebrent et laudent in filio tuo Jesu Cliristo, in quo tibi laus et
potentia in sancta ecclesia, et nunc et semper et in secula secu-

lorum. Amen.
'
ECCLESI^ ALEXANDKIN^ MONUMENT A. 117
Populus. ^Kfjiriv.
Sacerdos. ToOto ttolslts sis rrjv sfM7]y dvd/xvTja iv.

OaaKcs yap av icrdlrjTS top dprov rovrov, Trlvrjrs Ss teal irorripiov
rovTo, TOP Ejxov S^dvarov KarayysWsTS, koX rrjv sfjitjv dvdxnaaLv

Koi dvdXTjylnv o/xoXoysirs, d')(pLS ov dv sX6(0.
Tov S^dvarov, Ssanrora Kvpts TravroKparop sTrovpdvts âcrCksv,
Tov /Jbovoysvovs crov vlov, Kvplov rs koX S^sov koX acorrjpos rjfXMV
Îrjaov Hpicrrov KarayysWovrss kuI rrjv Tpirjixspov koX fxaKa-
plav avrov sk vsKpcov dvdcnaaiv ofjboXoyovvTSs* , \jca\ rrjv sis
ovpavovs dvdXrj-^Lv 6fioXoyov/j,sv koX rrjv sic Ss^tcov aov rov S^sov
Kot TTarpos Kadshpav\ koX ttjv SsvTspav Kol (jypiKTrjv koX (po^spdv
avTov irapovaiav § fiiXXsL sp-^saOai Kplvat
d'TTSKhs')(0[JbSVOL, sv
ôivras Kal'\ vSKpovs sv BiKacofrvvy koX aTroZovvai (sKdaTw Kardrd

spy a avrov sirs dyadov s'irs kukovW 2ol Kvpts 6 Ssbs rjfMMV rd
ad SK Tcbv ao)v hcopwv Trposdi'jKa/nsv svoottlov aov. Kat Ss6fj,sda
Kol TrapaKaXovfMsv as, <f)i.Xdv0p(O7rs dyaOs, sâiroarsiXov s^
v-yjrovs rov dyiov aov, if srolfxov KaroiKTjrrjplov aov, sk roiv drrs-
piypdirroiv koXttojv s(j) rjfids Kal iirl ro vs dprovs rovrovs Kal
STTL rd TTorijpia ravra, rb rrvsvfJid aov ro ay tov, 'iva avrd
dyidarj Kal rsXsicoar), ws TravroSvvafios Ssos' Kal rrotyjarj rov fisv
dprov aco/xa
Populus. Â/xijv.
Sacerdos. To Ss irorrjptov al/ma rrjs Kaivrjs SiaOijKrjs avrov

rov KvpLOV Kal S^sov Kal acorrjpos Kal vra/jiâaLXscos ripôov 'Irjaov
^ptarov'
Diaconus. "KarsXdsrs ol SidKovoc.
Sacerdos. "If a ysvcovrai irdaiv rjixiv rots if avr&v fMsra-
Xafi/Sdvovatv, sis rriartv, sis vyyjriv, sis laaiv, sis acocbpo-
avvrjv, sis dyLaafxbVi sis sTravavscoaov '^v^rjs, acojxaros Kal rrvsv-
* Glossam margini adscriptam in textuin irrepslsse crediderim : a textu

Origeniano certe tarn barbara dicendi ratio alieua est.
f Lacunam hie inepte indicat Renaudotius, cum sit post dnoSovvai po-
nenda.
X Laeunaui quara indicant edd. supplevi post aTroHovvai. ex verbis Matt,
xvi. 27., collatiscum Eccles. xii. 14. Servavit textum Syrus.
"/ 3
:

Liturgia Alexandrinse Ecclesiae Apostolica.
Populus. Sicut erat, est, et erit in generationes generatio-

nura, et in secula seculorum. Amen.*
Episcopus.'\
Iterum supplicamus TravTOKpa-opi Domino omnipotenti, Patri Do-

mini et Salvatovis nostri Jesu Christi, ut concedat nobis in benedi-
ctionem accipere hoc sanctum sacramentum, utque neminem ex nobis
ream facial, omnes dignos reddat, qui sumunt et accipiunt sanctum
sacramentum corporis et sanguinis Cliristi TravroKpa-opoQ Domini Dei
nostri.
Diaconus. Orate.
* Adduntur hsec :
" De ohlatione Olei " (pro chrlsmate conficiendo aliosve
ad usus), " Qui oleum offert tempore Eucharistiae, ut et panem et vimim, gra-
tias agit eodem modo."
(Notandum hie, oiferentes ex populo gratias ipsos egisse in offerendo.)
" Quamvis autem iisdem verbis non fuerit usus, pro facidtate sua propria
etiam aliis verbis gratias agat dicens
(Sc. post ilia : Oramus te ut mittas Sp. tuum Sanctum)
" Sanctificans oleum hoc tribue (sc. Spiritum) illis qui accipiunt : sicut
imxisti sacerdotes et prophetas, similiter et illos, et unumquemque qui
gustat corrobora : et sanctijica illos qui accipiunt illud."
Ubi male L. jiost illis qui accipiunt supplet [panem et vinum].
\ Brevis exhortatio ad populum, qua consecrandi populi benedictio priE-
paratur si revera antiqua est, jam ante Origenis tempore omissam esse
:
opinor censenda, quippe cujus vestigium in Grseco Syrove, aut ipso Abyssi-
niorum textu nullum inveniatur. At equidem serius additam crediderim.
' '
ECCLESIiE ALEXANDRINiE MONUMENTA. 119
Liturgia, qus dicitur Divi Marci.
fjbaros, sis KOivcovlav /maKapiOTTjros ^(07]9 alcovlov KctX at^dapalas,
sis Soôkoylav rov Travaytov aov ovo/xaTos, els d(f)£aLV d/JiapTiMV,
iva* Kol sv TOVTO) Kadobs fcal sv nravrl SoâcrOfj koI vfivrjOij koI
ayiaaOfi to nravccyiov koI svrtfiov koI hshoâa puivov aov

ovofMa (Tvv Îrjcrov ILpiaTM koI aym Trvsv/juaTU
Populus. "riaTTsp rjv Kal sart Kal sarat sis ysvsas

ysvsoiv Kal sis aloivas tmv alcovcov
Sacerdos. Îprjvrj irdcrcv.
DIaconus. IlpoasvâaOs.
Sacerdos. ©ss (fxaros, jsvvrjrop ^(oy]s, dp'^îjys '^^dpcTos, 'jroirjTa
alcovcov, S^SfisXccord yvcocrscos, hodpiird^ aocplas, ^fjcravps dyioavvrjs,
SiSdcTKaXs sv^cov Kadapcov, yjrv^fjs svspysra, 6 rocs oXtyo'xIrvôis

SIS as irsTj-oiOwai StSovs d siriOvôvaLV dyysXoi Trapatcv-ât' 6
dvayaycav r]p,ds if d^vaaov sis (f)0)S, 6 Sovs rjiMV sk Savdrov ^corjv,
6 'âpiad/juevos rjiiiv sk. hovkslas sXsvOsplav, 6 to sv rjfuv aKOTOs

Trjs d/xapTias Bid Trjs Trapovaias toO fiovoysvovs aov vlov Xvaas
avTos Kal vvv BsaTrora, Kvpcs, Scd Trjs s7ri.<pot,T7]ascos tov Travaytov
aov TTVSVfxaros, Karavyaaov tovs 6(f>6aXfiovs rrjs Bcavoias ij/j^mv,
sis TO fjbSTaXa^SLV dKaraKpLTCOs tov ddavdrov Kal sTrovpaviov ravrrjs

rpocjjrjs' Kal dylaaov rjiids oXotsXws '^v')^, aco/xaTi Kat 7rvsv/j,aTi,
Xva /Jbsrd tcov dylcov aov iJbad'r)TOiV Kal diroaToKcav slircap^sv aot t7]v
'7rpoasv)(f]v TavTrjV, to'
YIdTsp rjfxcov 6 sv ovpavols, Kal Ta e^rjs.
Kal KaTaîcoaov rjixas, BsairoTa (fnXdvOpcoirs, Kvpis, fxsTd irap-

prjalas, dKaTaKpcTcos, sv Kadapa KapBlci, "^vx^f} Trsc^coTLajxivrj, sv
uvsTrata'^vvTCi) TrpoacoTrcp, qycaafisvois ^(slXsaLV, ToXfidv sirvKaXsl-
adal as, tov sv toIs ovpavols ay tov Ssov TraTspa Kal Xsystv
Populus. Udrsp T^/jbcov 6 sv toIs ovpavols.X
* Delevi aov ante ku'i.
I Vox ^(oprjD'iij, donator, apud Lexicographos d/iaprvpwc.
X Sc. usque ad verba : Et ne nos inducas in tempt atiouem.

/ 4
Liturgia Alexaudrinse Ecclesia; Apostolica.
{Consecratio Co7nmumcantium, praeiinte Sacerdote.)
dum accipimus hoc sanctum mysterium,

Doinine ouinipotens,
quemquam ex nobis reum age, sed
robur nobis tribue, neque
omnibus benedic in Christo, in quo tibi cum illo et cum
Spiritu Sancto laus et potentia, nunc et semper et in secula
seculorum. Amen.
( Obsignatio vel Benedictio Populi prostrati et sese devoventis.^
Diaconus. Vos qui statis demittite capita vestra.
Domine aeterne, gnarus occultorum: declinaverunt tibi

capita sua populus tuus, et tibi subjecerunt duri-
tiem cordis et carnis. Kespice de parata habitatione tua,
et benedic illos et illas. Inclina illis aures tuas et exaudi
preces eorum. Corrobora eos virtute dextrce tuje et protege eos
a passione mala. Custos eorum esto tarn corporis quam animse.
Auge et illis et nobis fidem et timorem. Per unicum filium
tuum, in quo tibi cum illo et cum Spiritu Sancto, sit laus et
potentia in perpetuum, et in secula seculorum. Amen.
ECCLESI^ ALEXANDRINiE MONUMENTA. 121
Lituigia, quae dicitur Divi Marci.
Sacerdos. Nai Kvpts, Kvpts, /xr] slasvi'yKrjs rîxas sis Trsipaa/jubv,
dWa pvaai r^âs dnTo rod "jrovrjpov. OlSsv yap ^ ttoW^ crov
suaTrXay^^yia, on ov SvvdfisOa VTTSVsyKScv Std rrjv iroWrjv rjfiwv
d(r6svsiav' dWd Troirjaov crvv t« 7r£tpaa/j,M Kal sKâcriv rod 8v-

vaadat rjfjbds vTrsvsyKSiv. Su yap sScoKas rjfuv sôvalav Trarslu
STrdvo) 6(f)Scov Kal (TKopirloiV^ Kal sttI Trdaav rrjv Svva/iitv rov i')(dpov.
*
"On aov sanv rj j3acn\sLa Kal rj Svvafiis.
Populus. *Afi7]v.
Sacerdos. Yjlprjvrj Trdcnv.
Diaconus Tds KS(pa\ds v/xoov [toJ 'I?;<7oi)]'j' KXlvare'

Populus. 2ot Kvpis.
Sacerdos. îarroTa Kvpts b f^sos, 6 iravroKpdroip, 6 KaOrjixs-
vos sirl rwv '^spov/3lfi, Kal Soâôfisvos vtto rwv (rspa(f)i/ji ' 6 i^
vSdrcov ovpavov (JKZvdcras, Kal rots rcov dcnspoiv ')(opols KaraKocr-
(jurjaas, sv v"^laTois dacofJidTOVs dyyiXcov avarrjadfisvos crrpa-
nds wpos dsvvdovs SoôXoytas' aol sKXiva/xsv rov av'^sva rwv

•y^v^fwv Kal Twv acofidrcov rj/jicbv, to ttjs SovXelas 7rp6cr')(r}jix,a a7][jiai~
vovTZS, Kai Ssofxsdd aov, rap aKorosiSsis rrjs dfiapTias s(})6Sov9 sk

TTjs rjfjLMV Siavolas dirsXaaov^ Kal Tats rov dr/lov aov S^soslSsatv
avyals rov rj/jisrspov vovv KaracpalSpwov, ottcos tjJ yvcbasi aov
7rX7]dvv6fi£voi, d^lcos fiSTda-yôc/jiSv tmv TrpoKSiixivav r^filv dyadwv,

Tov dj^pdvrov am/xaros, Kal rov n/jiLov a'tpbaros rov [xovoyevovs aov
vlov, rov Kvpiov Kal ^sov Kal acorr/pos rjfiMV, 'Irjaov Xpcarov,
avy)(0ip6iv rjiMV Trdv slSos ufxapnoiv, hid rrjv TroXXtjv Kal dveî'^vi-
aarbv aov drâdorrjra' ')(apirt Kal oiKnpfxois Kal îXavdpcdTTia
rov fjbovoyevovs aov vlov, 8l ov Kal fisd ov aol t) Boâ
Kal TO Kpdros avv ru> iravaylw Kal dyaOw Kal ^(oottolm Trvsvfxarc.
Ejlpj'jvr) irdaiv.
Diaconus. Msrd cpoôv ^)eov (sc. SerjOcofisv, vel simile quid).
* Et qua? seqiiuntur in formula doxologiaj omnibus notae.
+ Uncis inclusimus verba manifesto spuria: nam qua? pra;cedit oratio

flirecta est ad Patrem, itidemque ea qua? proxime sequitur. Interpolatio
facta quando oratio qnsc huic succedit, "Aytf i'lpitrrf, etc. inserta fuit : de qua
vide suo loco.
:

Diaconus. Respiciamus * !
Episcopus. Sancta sanctis.f

Populus. Unus pater sanctus
Unus filius sanctus
Unus est spiritus sanctus.
(Commwrno.)
Dominus vobiscum omnibus.
Et cum spiritu tuo.
" Deinde attollunt liymnum laudis.|
" Et iutrat populus, remedium animae sua3 quo peccatum re-
mittitur accipiens."
* e. ad orientem, ut alias.
1. Vel interpretandum, Suspiciamus.
•j"
Ludolf male, sanctuarium. Est solennis ilia formula ii-yia ayioig,
:
Liidolf post " Sanctis " lacunam indicat, at nil desideratur, quod ad senten-
tiani attinet.
J Vel hymnus :Ad|a tv yipicTToic,', 2e alvovfiev, vel Psalmus laudis (ut 34.
42. 150.) hie innuitur.
ECCLESIiE ALEXANDRINE MONUMENTA. 123
Liturgia, quse dicitur Divi Marci.
* [Sacerdos. "Ay is, vy^na-js, <po/3£ps, 6 sv ay Cols avairavofievos,
Kvpis, ayiaaov rjfids to) Xoyq) Tr]s arj9 ')(apiTos koX rfj sTrKpOLTtjasc
Tov iravaylov aov irvsvfiaros. Xv yap sliras, hicrTrora, ayiot

scrsaOs, on syoo ayios slfii, Kvpios 6 %sos rj/mMV, d/cardX'rjTrrs
^£ov Aoys, TM Trdrpt, Kal tc5 dylo) TrvsufiUTt ofioovais, avvatSiSy

Kal crvvap^s, irpoahsô tov dKrjparov vfivov, avv rols ')(£pov^l^ kuI
aspa(j)lfi Kal irap i/jiov rov dfj,apTO)\ov teal dva^lov BovXov aov,
i^ dva^loiv fiov ^stXstwv ôwvra Kal Xsyovra'^
Populus. K-vpLS sKsTjcrov. Kvpis sXirjaov. K.vpis sXsrjcrov.
Sacerdos. Td ay La rols dylots.

Populus. Eis Trarrjp aytos, sis vlos dyios, sv nrvsvâ
ayiov, sis evoTTjra irvsu/uiaTos dylov. Âjii]v.
DIaconus. 'TTrsp croiTTjpLas Kal dvTiXrj'^Siov (sc. hsrjOMfJisv^.
(Populus in silentio precatur.)
-f-
Sacerdos. 'O Kvpcos fxsrd TrdvTcov.
(Populus.) AlvsiTS rov Ssov iv rots (v^îcrroLs). (Ps. cxlviii.)
(Sacerdos. 'O Kvpios svXoyy'iust Kal o-vvSiaKOVijast Sid rrjs fis-
ydXrjs (supple avrov îXavOpwirias, vel similem clausulam so-

lemnem).
* Dedlmus banc secretam sacerdotis precem uncis inclusam, ut quod inter

tenipus Origenianum et quartum qiiintuin sextumve seculum intercedit dis-
crimen Icctoribus ante oculos poneremus, origlnemque monstraremus inter-
polationis. Diaconus populo oi-ationem secretam indicat qua praecedit
preces communes, sive Litaniam, tamquara piam ad sacratissimum Commu-
nionis hymnum praeparationem. Dum populus in silentio orat, sacerdos
precem ad " Dei Verbum " dirigit, cujus extrema verba ad Litaniam dicen-
dam invitant. Hujusmodi formulas semiêr ut postOrigeniana elimiuanda
sunt teste etiara ipso sermone Grseco.
:
f Qui jam sequitur mysticus sacerdotis populique dialogus pulcherrimum

est iiturgicse actionis communis exemplum.
)

Liturgia Alexandrine Ecclesia; Apostolica,
( Posicom mun io.

Domlne TravTOKparoop, Pater domini et salvatorls nostrl J. C,
gratias agimus tibi quod concessisti nobis ut acciperemus de
sancto tuo mysterio ne sit nobis in reatum neque in
dam nation em, sed ad renovationem animss, corporis, et animl.
Per unicum filium tumn, in quo, etc.
(Benedictio, " Impositio Manuum postquam acceperunt")

Dominus sit vobiscum omnibus.
Domine jeterne qui omnia regis : Pater domini et salvatoris
nostri J. C. : benedic servis tuis
et ancillis tuis. Pro-
tege, et adjuva, et sospita eos virtute angelorum suorum. Cus-
todi et corrobora eos in timore tuo per majestatem tuam.
Exorna eos, ut quas tua sunt cogitent: et largire eis ut quae
tua sunt credant, et ut quae tua sunt velint: concordiam sine
peccato et ira gratificare illis : per unicum filium tuum, in
quo, etc.
Litiirgia, qua dicitur Divi Marci.
Sacerdos. KsXeusTs.
Clerus. To irvsv/xa to a.'yiov Ksksvsi Kal dyid^si.
Sacerdos. ÎBov rjyLdcrTat koX TSTsXslcoTai.

Clerus. Ets Trarrjp ayios (ter dicendum).
Sacerdos. 'O Kvpios ixsrd iravrcov.
Clerus. Kai fu,srd rov iTvsvjxaTos crov.
Sacerdos. Avto^ £v\6<yr]cyov avrov.

'Ôv TpoTTOv sTTLnToOsl 7] s\a<pos sttI rrjs Trrjyr^y. (Ps.
xlii.)
D?im cantaticr Ps. xlii. ineipit Communio.
(Sacerdos porrigens panem et vinum dicit:)

^Mfia dyiov.
Alfia rifiiov rod Kvplov Kal ^sov Kal aoyTrjpos
Diaconus. 'EttI Trpoasv^rjv a-TaOrjTs.
Sacerdos. Yilpj^vq irdatv.

Diaconus. IVpocrsvâaOs.
Sacerdos. ^v-âpL<novp.iv aoi, hsam-ora Kvpts 6 Ssbs rjp^wv, sttI
rfj ixsTdXrj^^H Twv dr/lwv, dyjpdvTwv, ddavdrcov Kal sTrovpavtoiv

aou fjivarrjpiwVy oiv s8a>Kas tjfilv sttI svspysa-la Kal dyiaafiM Kal
crQ)T7]pia T(OP yjrv^cou Kal rcov a-cofidroiv rjfXMV '

Kal Bsofisda Kal ira-
paKokoviJbiv as^ ^CkdvOpwrrs, d'yaOs^ Kvpis, •ydpiaai, rj/uulv tijv kol-
vwvlav Tov dyiov acofiaros Kal tov ti/xiov aijiaTOS rov /xovoysvovs
crov vlov, sh ttio-tiv aKaraia'xyvTOP, sis djdTTTjv dvvTroKpCTOv, sis
TrXrja/jbovTjv Bsocrs^sias, sis diroTpoirr^v ivavrlov, sis TrspnrolrjfJiv
Tcov svtoXmv (TOV, sls 6<f)68iov ^(oijs alcovLov, sis aTToXoyiap svirpoa-
hsKTOv Tijv sttI tov <f)o^spov ^j]/j(,aTOS TOV XptcrToO aov St ov Kal
fMsff" ov aol rj Soâ Kal to Kpdros, crvv Ta> Travayiuf Kal dyadw Kal
*
^(OOTTOUp crov TTVSV/MaTl.
* Opportunus hie locus esse videtur quo afferamus luculentum Dionysii

Episcopi Alexandi'inl testimonium de doxologise formula eucharistica, qua
suo tempore (i. e. circa au. 265) ecclesiam Alexandrinam, tamquara a
126 ECCLESI^ ALEXANDRINE MONUMENT A.
Dominus vobiscum omnibus.

Et cum spiritu tuo.
Abite in pace.
" Et post haec absoluta est Eucharistia."
Diaconus. Uopsvsa-Os iv slprjvrj.
* Populus. 'Ev ovofxaTi Kvpiov.

Sacerdos. 'H ayairr] rov ^tov Koi irarpoQ, »/ \apiQ tov vlov, Kvpiov de
ijfxuiy, lr}<Tov Xpiarov, y KOivMvia kcu »/ dwpea rod iravayiov TrytifxaTog
£ir) fxera TravTwv iij.iuii' vvv Kai ati kol eIq tovq alutvag tQv aldjvwp.
Populus. 'A/x>/)/. EiTj TO oro/xa rov Kvpiov tvXoyrjfiivov.
Sacerdos. '
ESwkctc ijfxlv dicnroTa tov ayiaorfxov kv Ttf ÊTOvala tov
Trayayiov awjxuTOQ kol rov rifxiov aifxarog rov fiovoyevovc oov vlov' cog
i]jxiv T))v X"P"' '*^"' ")'' îjjpEay rov iravayiov TrP£Vfj.arog, Kai if)vXaôv
fjfxdg ajjiM/jLOvg ev tm (3i<o Kai oSi'jyrjaoy slg r^v TeXeiay aizoXvTpwcriv koi
vlodeaiay. Kai elg rag fxeXXovaag albjyiovg UTToXavaeig. Su yap el 6

ayiacTfxog yfxujv, Kai (to\ T))v Soây ayaTrifiTrofxty, tm rrarpl KaX roj vim
Kai 7W oy/w iryevfiari vvv istxi ael Kai elg rovg aiQvag rwv alujycjv.
Populus. 'A/xi'jv.
Sacerdos. Îprjvr) ttcktiv.
Populus. Kai 7W -Kvevfxari aov.
EvXoyetrw 6 îbg 6 eiiXoyioy Kai dyiaîov Kai (TKeiriov Kai hiarrjpCjv

Kcivrag f/fxcig hia rrjg ixediêwg rS>v dyiiov avrov fxvar^piiav, 6 wv eii-
Xoyrjrog elg rovg alHrag rdv alwviov. 'Afjiijv.
" presbyteris" accepta (Routh, Rellq. Sacrje, vol. iii. ; Bingham, xiii. 5, 6.),
usam fuisse dicit.

" Tovroig, (paai, ndaiv ciKoXovObig Kai tjixilg, koL St) irapa riZv irpo ypuiv TrpeaSv-
'rkpoiv rvirov Koi Kavova 7rapeiXt](p6Tsg, 6po(p<!)vwg avroig irpoffevxapiorovvrtg, Kai

Srj Kai vvv vpXv tTrKTriXXovreg, KaraTravaontv' rf dt îw Kai rrarpi kox vltf rip
Kvpii{> TJpwv 'Itjffov XjOioTip aiiv rif ayt'y nvtifiari Soâ kui Kpdrog eig rovg aiwvag
riSv aiwvioi', cipjir."
* Qua3 sef[uuntur, si revera ad antiquiorem hauc liturgiae formam medii
forma benedictionis ct dimissionis populi
seculi tertii pertinent, nil nisi alia
fuisse videntur. Nullo mode certe Luc pertinet ilia, qua) dimissionis verba
" UoptvtaQE IV tlpr]vy " in textu GrjECO proxime excipit, oratio sacerdotis ad
Christum directa "Ava^ j-ikyian Kai nf irarpi avvdvap-^^f^ etc. Qufe neque in
:
textibus parallelis invenitur, et disciplinae ilia aetate in celebrando altaris

Sacramento vigenti contraria est.
B.
rixmiaiA seculi quarti ex textu recepto quantum fieri

rOTUIT RESTITUTA.
Exhibetur Ecclesiae Alexandrine Liturgia, que DIvi Marci

appellatur, Integra, uti exstat in Codice Calabro. Que post
Athanasii et Cyrilli tempora quinto sextove sasculo videntur
addita esse, ea minusculis a genuina quarti seculi Liturgia
literis
distinguuntur. Textus Grsecus, inde a Prajfatione, cum S. Cy-

rilli Liturgia, qua Copti utuntur, et cum Canone universali
Abyssiniorum comparatur. Utriusque Liturgia^ interpreta-

tionem Latinam dedit Renaudotius (torn. i. p. 38. et p. 499.),
quern secuti sumus.
: :
KCCLESI^ ALEXANDRIN/E MONUMENTA. 129
H eEIA AEITOTPriA
rov ayLOV AnrocTokov koX F^vwyyeXiarov MapKOV, fiadijrov rov
'
arytov UsTpov.
Sacerdos. Elprjvt] âaiv.

Populus. Kat T^ TTvivyLari aov.
Diaconus. Upo(Ttvâcdt.
Populus. 'K.vpu iXirjaov ' Kvpu iXsrjtrov ' Kvpu tXerjtrov,
Sacerdos sic orat
EiixajOioTov/isv ffoi Kai V'TrtpevxapicrTovfitv Kvpu o ^(61; I'ljiihv, 6 irartjp rov

Kvpiov Kai êov koI ffiorrjpog ijfiCJv 'itjcxov XpidTov, KaTo. vdvra, Koi did irdvTwv,
Kat fv iramv, on iffKEiracrag, iôr]9t](Tag, dvraXdQov Kai irapyjyayig t'lfidg tov
TTaoiXQovTa y^povov Tfjg Z<^TJg ry/tdiv, Kai riyayig t'lfidg sug rrjg &pag ravTtjg^
dîuxrag vdXiv Trapaorrjvai Ivuttiov ffov iv Toirip ayi(fj (xov, d(pe<nv alrovvrag tCjv
dfiapriuiv rjjxwv Kai IXaa/ibv vravTi rif Xacf aov, Kai St6fie9a, Kai TrapaKaXovfiiy
m <piXdv9pii)Tre, dyaOt, Sbg r'uxiv ryv dyiav -qfiipav Tairrjv, Kai aTravra rov xpovov
rrjg Zwrjg rjiiwv iTriTiXkaai dvanapTrjTwg, fierd TTaarjg xapdg, vyuiag, crayrripiag, koI
TzavTog dyiafffxovy Kai rov aov (pofov. Tlavra di fdovoi', Trdvra (p6€ov, ndvTa
irtipairpbv, trdaav ffaraviKrjv ivkpytiav, irdaav "KovripHv dvQpwTTwv Ewi€ovXiav
ikSIwôv dip' »;juuii/ 6 Btbg, Kai djrb rrjg dyiag aov KaOoXiKjJg Kai dTToaroXiKTJg
iKKXijaiag. Td KaXd Kai rd avixcp'spovra tjfuv tTTixopnyriaov' h ri aoi ijfidprontv
iv X6y<i), fj ipyii>i i] Kard Sidvoiav, av ojg dyaOog Kai ftXdvOpuJwog TrapiStiv Kara-
%i(3iaoVy Kai jxrj iyKaraXimjg ij/xdg 6 SfEog iXTriKovrag evl aoi, firjSe slaeviyKyjg rjfids
tig mipaap.ov, dXXd pvaai tjfidg diro rov TTOVTjpov, Kai l/c rHv tpymv aiirov, x"/""
Ka\ oiKripficfi Kai îXavBptoiriq, rov fiovoytvovg aov vlov, (elata voce) Si ov Kai
fitO' ov aol rj doâ Kai ro Kpdrog avv r^ iravayufi, KaX dyaOi^, Kai ^woTTOiy aov
jTvevfiari^ vvv Kai du Kai dg rovg aiiovag rwv aiwvojv.
Populus. 'Afii'iv.
Sacerdos. Elprivri irdaiv.
Populus. Kai r(p irvtvfiari aov,
Diaconus. UpoatvâaOe inrip rov âai\iwg.
Populus. Kvpu iXsijaov Kvpte iXetjaoV Kvpu tXitjaov.
Sacerdos autem orat
Akairora Kvpu b ^tbg, 6 rrarrfp r»v Kvpiov, Kai Biov, Kai awrijpog yjfiwv 'Itjaov
Xpiarov^ Seofuda kuI napaKaXov/jLev at, rdv (3aaiXsa tjfiuiv iv tipi'iVTi Kai dvSpiy,
VOL. III. K
130 ECCLESIiE ALEXANDRINE MONUMENT A.
Liturgia D. Marci, ut in Cod. Calabro.
Kal diKaiorrvvy Sia(pv\aKov. KaOvTroTaS.ov avrcf 6 Btog wavra sxOpov Kai TroKt-
fiiov tiriXaSov onXov Kai Bvpioii, Kal dvdffTTjGi eIq rijv fSoi'jOsiav avTOV. Aog
avT<^ 6 SreoQ viKug, ilprjviicd fpovilv rtung^ Kai vpog to bvojid aov to uyiov' 'iva Kal
ijixsig ev rp yaXrjvoTtjTi TiSv tj/xepuiv avroii ijpniov Kai ijavxiov îov Sidyoifiei', tv
Trday iv<Jt€iig. Kai ffefJLVOTriTi' %a'jOiri Kai oiKTipfiolQ Kai îXavdpwiriq, tov fiovo-
ysvovg aov vlov, (elata voce) SC ov kuI fieO' oi aoi ij Soâ Kal to Kpdrog, ffvv
T(f, iravay'uff, Kal dyaO^, Kai I^wottoi^ aov 'KVtvfiaTi, vvv Kai del Kal (tg Tovg
aiuJvag twv alwvojv.
Populus. 'Afiriv.
Sacerdos, Elpt'ivt) Traaiv,
Populus. Kai T(f TTvtvfiaTl aov.
DiaconuS. TlpoaEvâaQe virip tov IlaTra Kal tTTicFKOTrov.
Populus. Kvpie ixktjaov' Kvpu IXetjffoV Kvpu fXtjjerov.
Sacerdos.
Aktrirora Kvpit 6 2febg, 6 iravTOKparup, 6 iraTrjp tov Kvpiov Kal Sreov Kal ffioTrjpog
tJixiJSv 'Irjcrov XpioroiJ, SeofitQa Kal TrapaKoXovfiev ffe ^tXdvOpuTre, dyaOe, tov oyiw-
TUTOV Kal fiaKapiwTarov apxitpka ijfidJv lidira A', Kal tov dacuTUTOv sTriffKOTTOv
ffvvTTjpiov avvTiipriaov ijfuv avToXg trtai TToXXoTg tiprjviKiog tKTsXovvrag ttjv vrro
(TOV snTr£iri(TTevp.Evov dyiav dpxitp(^(Tvvi]v Kara ro liyiov Kal fidKapiov aov SrsXtifia,
opOoTojiovvTag tov Xoyov Trig dXr]0eiag, avv Tcdaiv opOodoôig linaKOTroig^ irptatv-
Ttpoig, SiaKovotg, vTroSiaKSvoig, dvayvuaTaig, \pdXTaig re Kal Xa'iKolg, avv navTi t^
TrXrjpwjxaTi Ttjg dy'iag Kal fiovtjg KaOoXiKTJg tKKXrjaiag, elpi'jvtjv Kal vyuiav Kal
ao)Tr)piav avrolg ;â|Oi26/i£voc. Tag de tvx^S uvtmv, dg TTOiovaiv vnep jjûwi', /cat
liliiig VTrep avTwv^ Trpoadeâi, Kvpie, eig to uyiov Kal tTTOvpaviov Kal XoyiKov aov
dvaiaan'jpiov. TldvTa de exOpov Ttjg dy'iag aov tKKXrjaiag KaQviroTaôv vtto Toiig
TToSag avTUJv tv Tcixei, ;j;«'jOiri Kal oiKTipjiolg Kal (piXavOpoiTriq, tov jxovoyevovg aov
v'lov (elata voce) 5i' ov koI fitO' ov aol j) S6â Kai to KpaTog avv t^ Travayt^, Kai
dyaO^ Kai ^woiroti^ TzvevfiaTi^ vvv Kai del Kal tig Tovg aiwvag twv aiwvoiv.
Populus. 'Afxriv,
Sacerdos. Eipyvr} Trdaiv.
Populus. Kal ry nvevp-aTi aov.

Diaconus. 'Etti 7rpoatvx>)v aTuOfjre,
Populus. Kvpie tXit]aov (ter).
Sacerdos subjungit orationes introitus et ad incensum :
AeaTTOTa Kvpit b ^tbg y'ludSv 6 Tbv SwSeKatpMTOv XafnrdSa tmv SatdtKa djroaToXuv
tKXi^diievog Kal eâTroaTeiXag avrovg, ev oXq) Tcf Koa/xt^ KTjpvâi Kal SiSdâi to
tvayysXiov Tijg fSaaiXeiag aov, Kal Beparreveiv voaov Kal Traaav fiaXaKiav tv tw
Xaij), Kal tij,(pvaiiaag tig Ta irpoaiona avrcov, Kal tiTrutv avrolg, Ad€ert Trvtvfia uyiov
TO TrapuKXrjTov' dv tivwv d<pitrii rag ufiapriag, dîtVTai avrolg, dv rivaiv Kpariirf,

:
KSKpaTT/vrai' ovTwg Kai «0' t'lfjiag rovg irepuiyTijKOTaQ 8ov\oiig ffov^ Iv rfi ilaoîiJ rtjg
itpovpytac, rag^ * roig sTTiffKOTroig, TTpec€vTspoig, diUKovoic, avayvuyaTaic, \pa\raig

re Kctl XdiKoig avv rravTi T<fi TrXtjpiOfiari rijg ayidg KaQoXiKijg Kal aTroaroXiKtjg
(KKXriffiag. pvaai t'lfiag Kvptt diro apixg ical Karapag Kal wtto avaOsfidroJi' /cat
SsfffioiJ Kcu d(popi(Tfiov Kal bk Tijg fnpiSog rov avriKeifiivov, Kal KuQapiaov 7]ii(jjv to.
Xfi'Xjj Kal Ti'jv Kapdiav cltto iravrog ixoXvdjiov Kal citto Trdfftjg pahovpyiag' 'Iva tv
Kadapq, Kapî^ Kal KaOapiii ovvtiSori Trpoffipipiofitv trot to Bvixiafia rovro ilg oaixr/v
tvioSiag, Kal elg d(p((jiv upapriwi' ijpiZv Kal Travrog rov Xaov rrov, xdpiTi Kal oiKTtp-
fioig Kal (l)iXav9p<x)Tri(f. rov fxovoyivovg viov, (elata voce) St! ov Kal fi(9' ov aol i)
S6%a Kal TO Kpdrog avv T(p Travayiiij Kal dyaOf Kal ôiOTTot^ irvivfiaTi^ vvv Kal dit
Km tls Tovg aliJSvng rwv alwvojv.
Populus. 'Afi7]v.
Diaconus. 'Opdoi.
Et psallunt : Moi'oyevrjg vldg Kal Xoyog. Fitque introitus Evangelii et dicit
Diaconus, 'Etti npocsivxHv-

Sacerdos. Elptjvt] ird<nv.
Populus. Kai r(fi irvivfiaTi aov.
Diaconus. 'Etti Trpoaevxv^-

Populus. Kvpu iXsijaov (ter).
Sacerdos dIcIt orationem Trisagil

AtaTTOTU Kvpu 'Itjaov XpiaTi,, 6 (TVi'aiSiog Aoyog rov dvdpxpv irarpbg^ o Kaf)' ijfidg
ysvofitvog Kara ndvTa X'^P'S dfiapriag tTrl (JWTtjping rov yivovg »;"/nw»', o tâiro-
CTtiXag TOvg dyiovg ffov j-iaQrjrdg Kal dTroaroXovg Krjpvt,ai Kal diSdâi to evayysXioi'
Tijg jSaaiXiiag aov, Kal Snparcivuv Kaaav v6(jov Kal -irdaav ftaXaKiav iv re^ Xa(^
(Tov, avrbg Kal vvv, StcTTroTa, iâTroareiXov to ^wg gov Kal tt)v dXrjOtidv crov, Kal
KaTavyaffov Toig 6(p9aXp.oi)g Ttjg diavoiag eig Karav6i]<nv twv Srsiiov cov Xoyiwv'
Kal iKavbxxov t]fia.Q aKpodrag avTwv yeviffOai' Kal fit) fiovov dKpodrag, dXXd Kal
TTOir/Tag Xoyov, yevofiivoi tig rh Kap'7ro(pop7}nai, Kal iroiriaai Kapnovg dya(ôvg, 'iv
TpiaKOVTa KOI iv eKarov "j", oTTOjg KaTaîwQwuiv Ti'ig paaiXeiag riuv ovpavuJv. (elata
voce) Kai raxv TrpoKaraXaîrojaav tj/idg oi oiKripfxoi gov Kvpii. (elata voce) 2«
ydp el tvayyeXiGixbg, GUTtjp Koi <pvXa^ twv ipvxiHv Kal twv Gwfidrojv ^jxtjiv, Kvpia
6 Btog, Kal aol ti)v Soâv Kal Tr)v tv\apiGTiav, Kal Thu Tpiadyiov vjxvov dvankpLTTo-
fitv r^J narpl Kal Ttp v'lifi Kal tw dyiio TTviVjxaTi, vvv Kal dil Kai tig rovg auovag tiov
alibvijov,
Populus. 'A.p.i]v.
'
Ayiog 6 Btog, I'iyiog laxvpbg, aytog dddvuTog.
* Nota lacunam : desideratur finis orationis introitus, et principium al-

terius.
t LibrI male : dvd TpidK. Kal iv Ik. Desumta ex Mai'co, iv. 8.

K 2
132 ECCLESIiE ALEXANDRINJE MONUMENTA.
Trisagio completo populum cruce signat sacerdos, dicens : Elpijin] Tramv,

Populus. Kai 7^ Kvivnari aov.
Sequitur Upocrxwpfv, h. e. Attenti simus. Apostolus : Prologxis hymni
AUeluja. Diaconi ex praescripto dicunt : Kvpte tvXoyriaov.
Sacerdos. 'O Kvpiog tvkoyiiay Kai (TVvSiaKoviiuri viiiv rfj avrov ^^P""'? vvv Kai
aei Kai iig Tovg aloivaq twv alrn'ow.
Sacerdos, prius quam Evangelium recitetur, incensum offert, dicens :
Qufiiafia irpoacpiponev ivMViov t^q ay'iag Sv^rjg aov, 6 Bthg, 77-poaStS,anevog fig to
ayiov Kai inrtpovpaviov Kai voepov ffov SfvaiaaTi'iptov. ' AvriKaraTri/iôv Jj/ttv Tt/v
XapLv Tov ayiov ffov TrvevfiaTog^ on ivXoyrjfikvog v'n-dpxiic, Kai av rrjv I6âv rov
avuTTinôv.
DIaconus Evangelium recitaturus dicit : Ti^vpu evX6yr]<rov.
Sacerdos. 'O Kvpiog evXoyrjay Kai ivioxvoy Kai aKpoarag tjnag Ttoiijay tov
ayiov avTov tvayyfXiov, 6 lov ivXoytjTog Stoc, vvv Kai ati Kai dg Toxig aiwimg tiZv
ai(x)vwv. 'Ajit'iv.
Diaconus. ^tuQijti, aKovatoyLtv tov ayiov tvayytXiov.
Sacerdos. 'Elpi]vri Tcaaiv.
Populus. Kat T<f TTvivfiari aov.
Deinde recital Evangolium Diaconus. Mox ^wawrng sen CoUectas ora-

tionem subjungit sacerdos his verbis : Tovg voaovyrag Kvpit tov Xaoii aov etti-
CKiâjxtvog iv iXkii Kai oiKTipfiolg laaai, Tovg aiTodi]p.iianvTag tjjiwv dStX(povg^ fj
UEXXovrag diroSiJUsiv, sv Tiji tottij) KarevoSioaov iKuarov ilg tov Kaipov. Tovg
dyadovg veTovg KaTaTreiiipov iiri TOvg xpyZovTag Kai ivi^tofikvovg Toirovg. Td
Trordfiia iiSuTa dvdyayt stti to ftiTphv avTuiv Kara ti)v arjv ;^;apij/. Tovg Kapirovg
Trig yijg av^rjaov tig anepfxa Kai ilg Bepiafioi'. Ttjv fSaaiXiiav tov SovXov aov, ov
iSiKuittiaag (iaaiXiveiv ini Trig yijr, iv elpijvy, Kai dvSpii^, Kai SiKaioavvy, Kai yaXt)-
voTTjTi Sia(pvXaôv. Tt)v Ta7rtun)v Kai iXmri/v Kai (piXoxpiaTOv ttoXiv ravTTjv^
pvaai aljrtjv, 6 Sreog, dtp' I'jjitpLov TrovrjpuiV, dyro Xifiov, Xot/ioij, Kai iTTiaTaaewg
tOvwv, (Jjg Kai 'Nivevi Tijg TroXewg i^siaio' on iXe!]fi(ov Kai olKTip/icov £?, Kai d/xvtjai-
KaKog Irvi KUKiag dvOpuTrojv, 2i' ha tov Trpo(pt]TOV aov 'Uaalov elyrac, 'YTripaa-niCi
VTrep Trig iroXuxig Tavri]g, toii aujaai avTT/v Si ijut, Kai Sid AaviS tov irulSd fiov.
Ai' b viofuQa Kai jrapaKaXovfisv as (piXdi'OptoTrf, dyaOe, VTrspda-jnaai Ttjg TroXiwg
TavTi]g, Sid tov jxdprvpa Kai tvayyeXiartjv MdpKuv, tov vnoSdâvTa t'l/iXv oSov TTJg
auJTijpiac, xaptn Kai olKTipfiolg Kai (piXavQpumric} Toii fxovoytvovg aov v'ioi<, (elata
voce) Si ov Kai ixi9' oii aoi t) Soâ Kai to Kpdroc, avv t^ iravayiiî Kai dyaQip Kai
^woTTOKfi aov TTViVâri.
Diaconus. "Apôi.
Deinde dicunt versum. Diaconus dicit : Ta^ rpilg !

*
* Renaudotius (in adnotatione ad h. 1. i. 356.) intelligendas esse credit

tres orationes precatorias hie dicendas (id (juod posteriori aetate fieri solebat)
: :
Llturgia D. Marci, ut in Cod. Calabro.
Sacerdos hanc subjungit oratlonem (Collectam) :
AiCTTTora Kvpie, 6 Behc-, 6 TravTOKpdrwp, 6 -Kariip rov Kvpiov I'lfiojv 'lt]aov Xpicrrov,
StofieOa Kai TrapaKoXovfiev (re' tt/v i^ ovpavov tlpijvtjv Ppa€ev(Jov ralg ctTrdvrojv
tifiixiv Kapdiaig' aXKa Kal rov jSiov Tovrov T))v tlplivrjv I'lfiiv Swptjffai. Tov ctyiw-
rarov kcii fiaKapiwTUTOv tifiCJv ndirav top A', Kai top oaMTarov rjiiiSJv IniaKonov
trvvTripwv, ffvvn'jpjjaov Tjfuv avroiig 'irsm iroXkoig, tlptjviKoiQ, iKTiXovvrag ritv viro
<Tov EfnreTri(rreviitvr}v djiav apxup'-OffvvTiv, Kara ro uyiov km fiaicdpiop aov BiXrjfia,
opQoTOjiovvrag tov Xoyov rrjg dKij9eiag cyr iraffiv 6p9o56Koig kîaKOTTOic, irpttj^v-
Tspotg, SuiKovoig, VTroStaKovoig, dvayvitXTTOig, ^dXraic, aw ttuvtI rcfi 7rX)]pif>ixari
Trjg dyiag KaGoXiKijg Kal diroaroXiKijg iKKXijaiag, Tag iTrKTVvayojydg I'jixwv Kvpie
fiXoyrjffov' Sog avrdg dKtaXvrwg Kai dptfnroSiaTiog yivkaOai Kara to ayiov aov
^tXtjfia, OiKovgi tvx<jiv^ o'lKovg tvXoytuip ijfiiv Kal Toig p,t& Tjfidg SovXoig aov tig
TOV aiwva Sdiprjaai.
' EîpytOtjTi, Kvpie, Kal SiaaKopTriaOrjTOJaai' oi txOpoi aov' <pvyeT(itiaav vdvTtg oi
fiiaovvTeg to ovofid aov to ayiov. Tdi/ Se Xa6v aov tov Triarov Kai opOoSoKov
fuXoytjaov' iroiriaov avTov eig xi'^'-^^^Q ''"' /ivpidSag' Kal fjt) KUTiaxvay ^dvaTog
CLjiapTiag KaO' tjnujv, fjiriSk kutoi, iravTog rov Xuov aov, X'^P"'' ''^"' oiKTipp.o~ig Kai
îXavOpuTTig. tov fiovoytvovg aov v'lov, (elata voce) Si ov Kai niQ' ov aol t] Soâ
Kal TO KpaTOQ avv Tcf vavayU^ Kal dyaOqi Kai ^wottoi^^ aov TTvsviiaTi.
Populus. 'A/it'iv.
Sacerdos. Elplivt] Trdaiv.
Populus. Kai T(p irvtvjiaTi aov.
Diaconus. HXkntTt fiif ng tiov KaTijxovn'tvwv.
Psallunt Cherubim mystice. Sacerdos incensum ofFert ad ElaoSov fjitydXtjv
seu majorem introitum et sic orat
Kvpis 6 Beog r^jxwv 6 vdvTwv aTrpoaSiTJg, dkâi to Bv/J-iafia tovto, t? dvaîov
X^tpog •irpoa<ptp6p.ivov, Kai Tijg jrapd aov fvXoyiag iravrag tjfidg d^'noaov. 2i) yap
il 6 dyiaa/xog i][j.wv, Kal aol tt)v doâv dvaTrsfnrofiev.
atque aliunde petendas, scilicet orationem veli, pro pace, et pro Patriarcha
universaque ecclesia. At lise a diacono neque dicebantur nee populo in-
dicebantur. GrtEcorum litania liic significatur, cujus tres sunt partes
precatio in silentio peracta, communis oratio, sacerdotis CoUecta : quje ex
ordine a Diacono iudicebantur. Sacerdotalis Collectae verba exhibet
textus.
K 3
'
LITURGIA DIVI MARCI BYZANTINORUM.
MISSA FIDELIUM.
( Oratio Iniroiius.)
(KlaEp')(ovTai, ra ayta sis rb S^vaiaa-rijpiov.)
"Ayis vyjrLaTe, (po^sps, 6 sv ayioLS avairavofjisvos Kvpts, avT09

rjfids dylaaov koX aîoyaov ttjs (po^spds aov ispcocrvvTjs' Kol irpoa-
ur/a'ys rj/xas to) TifMiM crov ^vaiacnripiM /xsra Trdarjs avvsiSijcrscos
d'yadrjs ' KoL Kaddpiaov rj/jucov rds Kaphlas diro iravros fioXvcrfioii
Trdaav aladrjaiv irovrjpdv skSlcoôv d(ji^ rj/xcov. 'Ayiacrop tov vovv
KoX rrjv '^v)(r]v, Kol Sos ijfilv ttjv twv irarspoov rj^tav eTnrsXslv \a-
rpslav fjLsrd (jjoôv crov, sîkaaKOfjbSvoi, to trpoaco'irov aov hid irav-
Tos ' (TV yap si 6 svXoyMV Koi 6 dr/id^(OV rd av/XTravra, koX <jo\ rr/j/
hoâv KoX TTJV sv')(apLcrrlav dvaTrs/jLTro/xsv.-f
Diac. 'A(T7rdaacr6s dW')]Xovs.
[At'o-TTOra Kvpu TravTOKparop, ovpavoQev iTri^Xeypop ett} tijv EKKXijaiay
aov KOL £7rt TTavTCi TOV Xaov aov, Kai irav to Troipvioy aov, Kai aibaov
irdvTaQ iifxdc tovq dvaîovc ôiiXovg aov, tu ^pE/iyuctra rJ/C crijg ayiXtfc,
Kcil dwprjaai yjfup rt]V afji' elp^vr]v Koi Ttju a))y aydirrjv Kai Ttjv ar/v (i6r\-
deiav, Kai KaTdirefxi^JOV ijfxiv ti]v Zwpeav tov iravay'iov aov TrvevjiaTog,
OTTiog iv Kadapa Kapîg. Kai avpeihtjaei dyaQp aaTraauifieda aXXijXovc iv
îXi]}xaTL uyiu), ^») £y vTTOKplaei, p)) t})^ tov aXXorplov | KEKTrjpivoi wpoai-
piaiv, * * ctWct dpijjpov Kai aaTriXov ku ej'i irvtvpaTi, iv tm avvîapa
f Doxologia quam hie desideras nunc adnexa legitur ad oratlonem abhinc

secundam ad D. N. J. C. directam.
X i. e. sceleris, secundum usum tCjv o. Asterisci post npouip. lacunam
indicant. Sententia ex textu Copto colligitui'.
:
LITURGIA S. CYRILLI ^THIOPUM CANON

COPTORUM. UNIVERSALIS.
Deest. Ejus vice prsebet Ora- Deest.

tionem Sacerdotis secretam
Creator rerum omnium visibi-
lium et invisibilium . . . deprecor

te . . . ego imbellis, virtute ca-
rens et inutilis pra3 omnibus
ministris tuis . . . dum accedo ad
sancta sanctorum tua ... da mihi,
Domine, spiritum tuum sanctum,
etc.
{Symbolum Niccenum et delude
Collectam exhibet.)
Duas proponit, ad seligendum, Oratio pro Pace perfecta.

formulas Orationis pacis : (ûicommunicatis amplectimini
(a.) Auctor vitas et rex coe- invicem in plenitudine cordis
lestis . . . fac nos dignos pace vestri : qui communicaturus est
ccelesti . . . ut demus cam invi- custodiat se a malo.
cem in caritate perfecta et o s c u-
lemur nos mutuo in osculo Prsebet orationem osculi
sancto, neque per cogita- eamque valde consimilem
sancti,
tiones abominabiles despec- duabus illis Coptorum junctis.
tui habeamus timorem tuum, a ut
mente dolosa et malitia prodi-
toris.
(6.) Deus caritatis, largitor Deus magne et jeterne . . .
Concordia^ .... tribue nobis Domine per benignitatem tuam

A' 4
13U ECCLESI^ ALEXANDRINE MONUMENTA.
Liturgia Divi Marci Byzantinorum.
TrJQ £lp}']vr]Q Kai Tfje ayaTrrjg, tv (Twâ Kai tv Tri'EVfxa, kv fxiq. Triarei, Kcidufg
Kal £c\?/0»;^£i' ev jut^ eXiriî Trjg icXijaeuQ iifxCJv, oivmq Karavrtjcruyixey ot
TcavTEQ etc Tr]V êiav (cai anepavTOV aropyijv, kv Xpiarf 'lr}(Tov tu Kvpl^
r/jLiwv, /i£6' ov euXoyjjroc eu
(Oratio Incensus.)
{Ôblatio Populi.)
Diaconus. Uporxcpipety Kara rpoTrove (TTcidrjre.

[Symbolum Nicsenum a Sacerdote dum signat discos et calices.] *
( Oratio Oblationis.^)
Diaconus. 'Etti Trpoatvî^v (rradrjre.

Sacerdos. Îpi'ivrj itaaiv.
Diaconus. Il.po(TEvi,aadE virip twv irpoffÊpovrtav.
Oratio Protheseos {Propositionis |).
Aiffirora 'h](Tov Xptore, 6 avvap-)(ps Aoyoe tov Qeov Trarpog xai rot?
uyiov TTVEVnarog, 6 fxiyag ap-)(i.EpEvg, 6 aprog 6 Ik tov ovpavov Karaâg
* Symbolum tanquam pars officii divini a sacerdote pro se ipso peragendi

insertum, populo tamen adstipulante Nicsenum scilicet. :
j-Antiquus offerendi mos populus dona ad altare offert, orante sacer-

;
dote. Diaconus offerentes exhortatur ut decenter et reverenter accedant

ad altare.
\ Ad Christum Summum Sacerdotem. Ultima verba prorsus absurda

sunt : oratio ad ipsum Christum est directa : at ilia clausida Deum adloqui-
tur per D. N. I. C.
Omnino tot am banc orationem crediderim multo post insertam esse, quum
jamdudum oblatio populi fieri desivis&et.
Liturgia S. Cyrilli Coptorum. jEthiopum Canon universalis.
. . . . animum immemorem imple corda nostra pace tua et

malitiae prioris, conscien- munda nos ab omni macula et
tiam puram et cogitationes sin- immunditia, ab omni vindictoe

ceras ut demus osculum studio, ab invidia et inju-
spirituale. . . . riarum recordatione leti-
Utraque oratio auctorem diver- fera. Domine fac nos omnes
sum serioremque sapit ajtatem. dignos, ut amplectamur invicem
in osculo sancto, ut percipiamus
absque condemnatione donum
tuum coeleste et immortale sicut
decet gratiam tuam, qui cum
Spiritu S.
Deest. \_Poptilus. Christe Deus nos-

ter fac nos dignos salutandi
te osculo sancto et coelesti,
ut laudemus te cum Cherubim.

(Sanctus, etc.*)
{Deest. Incipiuntpreces pre-
catoriEB pro ecclesia in terra et
in coelo : verbis suis, non trans-
latis, at seriorem setatem redolen-
tibus : V. p. seq.)]
Interpolatio mystica iEthiopum.

'
138 ECCLESI^. ALEXANDRINE MONUMENTA.

(cat avayaytiiv sk (j)dopdQ rtjv ^mjv i]fxu)V, 6 ôvc kavTov a^vov afxojfxop
inrep rrJQ tov kuitixov iîorjg' deofieda kuI irapaKaXovjJiiv ge, Kvpie (piXdv-
dptJire, ETTtfat'ov to TrpoawTTOv crov ETTiroy ciprov tovtov koX CTrt ra TroTrjpia
Tuvra, d ?/ iravayia rpotTreâ v7roSf'j(£rat Zl dyyeXifc^c Xeirovpy/ae koX

dp"âyyE\iKriQ yppoaraaiaq koX 'lEpariKrJQ lepovpyiag, eIq arfv li6l,av jcat
dvaKaiViffjxov twv rjÊTEpwy \pvj(îijv, [Xapirt (cai oiKTipôiQ /cat <pCKav-
dpwTritf TOV fiovoyEvovQ crov vlov, Bi ov Kai jxeO' ov trot fj 2oâ Kai to
Kjoaroc (£<? rovi; alSvai; rSv oclasvuv. 'A/*')jv.)J
Prcefatio.
'O Kvpcos fisra Travroav'

Kai /jLSTa roil Trvsvfxaros aou.
"Avw vfjbcov ras Kaphlas'
"Eô/Asy irpos TOV /cvpiov.
l^vâpccrra/jisv ru> K.vpiq)'
"A^Lov Kai SiKatov.
* ÂXtjOms 'yap, d^Lov iartv Kai hiKatov, oaiov rs Kai irpiirov,

Kai rats '^/usTspaLS '^v')((us sTroxpsXss, 6 mv, hsa-irora, Kvpis Sss,
iraTsp TravTOKparop, (ts alvelv, ere v/xvb7v, aol £V')(apicrTSLV, o'ol
avdofxoXoysladai, vvKTCop rs Kai KaO^ tj/jispav aKarairavarw crro-
/juarc Kai datyijrots '^(SLksat, Kai acnwrrrjTW KapSia' aol tm iroLrj-
(TavTL TOV ovpavov Kai to, sv tco ovpavm, <yrjv Kai to, iv rfj yr},
Sakacrcrav, irrjyas, 'Trorafxovs, Xi/xvas Kai Trdvra rd iv avTols
aol T(o TTOirjaavTL tov avOpwirov Kar Ihlav stKova Kai KaO' oyLolw-
aw, & Koi, i'âptao) Ttjv iv nrapahsiaa Tpv(f)i]v' irapa^dvra hs
avTOV oy^ virspslhsi, ovBs iyKaTsKiTTSs, dyaOs, dXkd Trakiv dva-
KaXiaoi hid vofiov, iTraiSaydoyrjaas Sid irpo^rjTWV, dvsTrXaaas, Kai

dvsKaiviaas hid tov (pptKTOv Kai ôiOTroiov Kai ovpavlov fiv-
aTTjpiov tovtov. irdvTa hs sTroirjaas Std r^y <r?}y aocplas, tov
* Laudes et gratiarum actio pro creatione et redemtione, forma antiqua

sed ornatiore. Alludit ad hymni matiitini priiicipium, et affinis est illis quse
in Constitt. App. legiintur formulis.
ECCLESIiE ALEXANDRIN.E MONUMENTA. 139
Liturgiii S. Cyrilli Coptorura. ^thiopum Canon universalis.
Dominus vobiscum.
Sanctus in Sanctis (ter).
«
Anaphora S. Cyrilli" *
Sac.Dominus vobiscum.
Pop. Et cum Spiritu tuo.
S. Sursum corda.
P. Habemus ad dominum.
*S'. Gratias agamus domino.
Gratias agimus tibi Do-
P. Dignum et justum est.
Dignum et justum est, quia tu
mine per dilectum filium
tuum, quern misisti,...qui
vere dignus es justum et sanc-
:
est verbum a te prodiens,

tum.
in omnia fecisti per
quo
Laudes et Gratiarum actio : voluntatem tuam.f
Conveniens et necessarium ani-
mabus, corporibus, spiritibusque
nostris, aeterne Domine, Domine
deus, pater omnipotens, semper
et in omni loco doni rationis tu£ie,
ut laudem te, psallam tibi, bene-

dicam tibi, serviam tibi, adorem
te, gratias agam tibi, celebrem te
et confitear tibi die ac nocte,
labiis indesinentibus, corde nun-
quam silenti et laude non inter-
rupta. Tu creasti ccelos et quaa
in coelis sunt, terram et omnia
* Titulus ipse hoc verura liturgi:e Alexandrinie esse exordium arguit.
f Ad verbum exprcssa ex liturgia Apostolica. Qua? in ilia antiquissima

^thiopum liturgia banc sequiintur sententiam (p. 242.), ea nunc partem
precum constituunt, qua; Verba Inslitutionis proxime pra^cedunt, ut p. 299.
videbinius.
^(OTos Tov oXtjOivov, tov /jiovoysvovs aov vlov, tov Kupiov Koi
S^sov Koi (TOOTrjpos rjfioiv 'Irjaov l^piarov'* 8t' ou aol avv avToi
Kol To5 cuyio) TTVZVfiaTL ev')(âpi(rrovvT £9 7rpoa(j)spofj,£v tijv
XoytKrjv Kal avaipbaKTOV Xarpsiav ravTrjv, f]V irpocr-
(J3sp£i aol, KvpLS, TTcivra ra sdvr], utto avaroXwv rfklov Kal
P'S'XP'' ^'>J(^H'î^' ^'ô apKTOV Kal pusarj/jilSpias' on, pLsya to 6vop,d
aov av iraai roh aOvsai, Kal iv iravrl totto) ^vpuiapLa irpoacî-
psTUi ra> om/xart djio) aov, Kal Svaui Kal trpoaôpd. \
{PreCes pro Ecctesid, vet Oratio : Memento Domine,)

Kat BEOfjLsOa Kal TrapaKaXovfisv a£, <piXdv6pco7r£, dyadi'
{Pro Ecclesia in orhe terrarum diffusa.')
'MvrjaOrjTi Kvpi£ rrjs dylas Kal /novrjs KaOoXiKTjs Kal diroaro-'
XlkTjs eKKXijaias, rdv diro yrjs 7r£pdroiv P'^XP'' "^^^ ir£pdTU)V av-
rr]s, TrdvTcov rdtv Xawv, Kal Trdvrcov rcov iroipivlwv aov.
* Haec omnia finem sevi ante-Nicaeni redolent : sunt theologica, secundum

Christologiam e doctrina Verhi evolutam, terminologia biblica potius quam
ecclesiastica.
f Notandum est, deesse h. 1. Hymnum Trisaglon qui infra legitur insertus.

Suscipiunt gratiarum actionem preces pro ecclesia, seculo secundo exeuute
vel tertio ineunte insertae.
ECCLESIiE ALEXANDllINil<: MONUMENTA. 141
Liturgia S. Cyrilli Coptoruni. iEthiopum Canon universalis.
quje in ea sunt, maria, flumina, Desunt.

fontes et paludes et quaecunque in
eis sunt. Tu creasti hominem
ad imaginem et similitudinem
tuam [w Ka* iyapicTU) — fxvtrrr]-
plov TovTov ova. Cyrilli lit.] et

omnia creasti in sapientia tua,
in lumine tuo vero, unigenito
filio tuo, domino, deo, salvatore
et rege nostro Jesu Christo ;
propter quod gratias agimus tibi
et ofFerimus tibi eique simul et

spiritui sancto, [trinitati sanctê
consubstantiali et indivisae] hoc
sacrificium rationabile et hoc
ministerium incruentum, quod
ofFerunt tibi omnes populi ab
ortu solis usque ad occasura, a
septemtrione ad austrum, quia
nomen tuum, domine, magnum
est in omnibus gentibus et in
omni loco ofFerunt incensura no-
mini tuo sancto et sacrificium
purum, simul cum hoc sacrificio
et hac oblatione.
Preces pro Ecclesia. Pro S. Patriarcha nostro et

[Domine miserere]. Rogamus Per Stephanum Protomartyrem,
et obsecramus bonitatem tuam, etc.
amator hominum, memento, do- Memento etiam Eccl. Cath. et

mine [pacis], unius [unicae] Apl. in pace, pretioso sanguine
sanctee, catholicte et apostolicae Christi tui aidificatam.
ecclesice.
\^Diac. Orate pro pace unius,

sanctai, catholicae et apostolicse
ecclesiaj, pro salute populorum et
securitate cujuscunque loci et ut
dimittantur nobis peccata nostra.]
Sac. Quae est a finibus ad
fines terras, etc. ut in missa Ba-
silii.
(^Pro Pace AnimcB et Mundi^

Trjv s^ ovpavov slpyprjv ^pd/3svcrov Tois atravTOiV r)[X(ov Kap-
Biais' dXka Koi rov ^lov tovtov ttjv eiprjvrjv rjixlv hciiprjcrat,. Tov
(BaaiXia, rd aTpaTLcoTOKa, rov9 dp')(0VTas, ôv\ds, hn'^fxovs, ysi-
Tovlas, slaSBovs Kol iôSovs rjiJbOiV, sv Trdcrrj slpi'jvrj KaTaKocrfirj-
crop. * BacrtXeO rrjs slp7]vr]9, rrjv arjv elprjvr^v Bos r][uv sv 6/xovoia
KoX d'^dirrj ' KTTjaai rjixas 6 S^sos, ektos aov dXkov ovk ocBa/jbSV
TO ovo/md aov ovo/mdô/jisv' ^cooiroirjo-ov rds dTrdvroiv rjfjbwv yjrvx^ds,
Kol fjbi] KaTLa')(yarj ^ S^dvaros djjbaprias Ka& Tqfxwv, fxrjBs /card iraV'
TOS TOV XaOV (TOV.
{Pro ^grotantibus et Afflictis.)
Tous voaovvras Kvpis tov \aov aov sTnaKS-^dfxzvos sv iXssi Kol
oiKTipfiots laaai.
A.TToar'qaov dir avrSiV Koi dcf)' rjficov irdaav voaov /cat fiaXa-
Kiav, TO irvsv/xa t-^s dcrdsvslas i^dXsvaov dir avrcov. Tovs sv
fiaKpois dppa>ari]fxaat TrpoKaTa/cst/jisvovs sâvdaTrjaov. Tovs vtto
TTVsv/jiaTcov d/caOdprcov svo')(Xov/jisvovs taaat.X ôvs sv <^v\aKals,
7] sv fMSTdXXoLS, rj BiKaiS, fj KaTaBUats, i) sv sôpiats, rj TTLKpd

BovXsia, rj ôpois KaTS'Xpjxsvovs rrdvras iXsTjaov, irdvras sXsvds-
pcoaov OTL av 6 Ssos 77/AWV, 6 Xvcov TTSTrsBr/fjisvovs' 6 dvopdoov tov$
Karsppajfisvovs, rj sXirls tcov dirsXinafisvoiV, rj /3ot]0SLa tcov dôT)-
6r]T0}v, r] dvdaTaaiS rwy TrsTTTCoKOToyv, 6 XtfJbrjv rwv ')(Sifialpixsv(x)Vf
skBlkos twv KaTairovovfJiivoiv' irdar] "^Jrvxr} '^lariavfj SXi-ôfxsvrj

Ka\ 7r£pi,sp')(0fisvrj Bos sXsos, Bos dvsatv, Bos dvdyjrvîv. 'A/VXa
Kal rjfjbwv Kvpiz Tas Kara -î^vyjiv voaovs 'iaaat, rds aco/xaTiKds
daOsvslas Sspdirsvaov, larps ^^vôiv Kal aoo/jidrcov ' STvlaKOTTS ird-
arjs aapKOs, sTTLa/csyjraL /cat 'laaat rj/mas Bid rod acoTTjplov aov.
* Haec omnia spectant ad tempora imperii ante Constantinum.

} Edd. Kariffx^cTEi.
:
X Temjiora persecutionis seculi tertii hie respiciuntur. ^6poi alludere

videntiir ad tribiita Christianis tamquam poenae causa (ut nunc Judaeis
Romae commorantibus) imposita.
Liturgia S. Cyrilli Coptorum. ^thiopum Canon universalis.
Desunt. Desunt.
" Infirma populi tui sana."
Desunt. Desunt.
{Pro Peregrinantibus et JVavigantibus.)
Tov9 airohrjurjaavTas •^fiwv aSsXcpovs r) fisXkovras dTToSrjfjLslv
sv iravrl totto) kutsvoSoxtov, sirs hia yi^s rj TroTa/iicov rj Xifivwv
^ oBoiTTOpioov rj olwhrjTroTS rpoirai rrjv 'Kopsiav iroLovvTas, iravras
•7ravTa')(ov dTroKardarrjaov sl^ Xi/xsva svSlov, sis Xifisva acorijpiov'
av/ji7fkovs KOI a-vvohoCiropos avTwv <ysvscr6ai Kara^lcoaov diroSos

Tols olxeLOis avTwv ^(aipoucnv, vycaivovras vycalvovaiv. *
(Pro Benedictione Terrce.^
'AWa KoX '^ficov, Kvpcs, Tr]v TrapsTnBrjfiiav rrjv sv ru> /3/« romtp
d/3Xa^7] KoX d'^si/Maa-Tov fJ'S)(pc rsXous Bia^vXaôv. Tovs vstovs
dyaOovs TrXovalcos KardTr£[ji-ôv sttI tovs ')(pr]}ôvTas Kol sttI revs
Bsofisvovs TOTTOvs. svcppavov KoX dvaKaivicrov ry Kora^daSL avruiv
TO irpoawTTOV Trjs yt]S, iva sv tols (TTayocnv avTrjs sv(f>pav0^cn]Tat
dvaTsXXovcra. UoTafxia vSaTa dvdyays sttI to cBiov fisTpov avTtbv,
svcppavov Koi dvaKaivicrov tyj dva/SdasL auTMV to irpocrcoTrov ttjs
yr]s. Tovs avXaicas avTrjs fjbsdvaov, ttXtjOvvov tu ysvvqfiaTa avTr\s.
Tovs Kapirovs ttjs yrjs, Kvpis, svXoyrjcrov, acoovs Kal dKspalovs rj/MV
BiaTrjpriaov ' TrapdcTTrjcrov rjpuv avTOVS sis aTrspfia Kal sis S^sptafiov.
FjvXoyqaov Kal vvv Kvpis tov aTsâvov tov svmvtov ttjs '^p7]aTo~
T7]t6s crov, Bid tovs tttco'ôvs tov Xaov crov, Bid ttjv ')(r]pav Kal Bid
TOV opâvov, Bid TOV 7rpoar)XvTov, Bi rjfxds irdvTas tovs sXttiôv-
Tas STTI as Kal STriKaXov/msvovs to ovofid crov to dyiov. 01 ydp
6(f)6aXfjiol TrdvTcov sis crs sXiriôvaiv, Kal av BiBcos ttjv Tpo(f)7]v
avTcbv sv svKaipia. 'O BiBovs Tpo(f>r]v Trdarj crapKi, irXrjpoiaov
X<^pds Kal sv(ppoavv)]S Tas KapBias rj/jiMV, iva irdvTOTS irdaav
auTdpKSiav sôvtss, Trspicrcrsvco/jisv sis irdv spyov dyadov, sv Hpi-

GTO) Îrjcrov tu> Kvpicp rjficov.
* Usee ultima vere Alexandrlna sunt atqiie e vita incolarum portus

omnium apud veteres frequentatissimi desumta : item quae mox sequuntur
preces pro Nili incremento et pro inundatione abundante.
Liturgia S. Cyrilli Coptarum. ^thiopum Canon universalis.
Patres fratresque nostros pere-

gre profectos Orate et pro
illis qui designaverunt ad quem-
cunque locum proficisci, et caetera.
Similia, at non eadem.

Add. ut in Missa Basilii.
Desunt.
VOL. III.
146 ECCLESI^ ALEXANDEIN^ MONUMENTA.
Liturgia Divi Blarci Byzantinorum.
\_(^Preces pro Imperatore Christiano.*^ "EaaiXev tmv [âaiKevovTiav
Kai Kvpu Twy Kvpievoyrwy, ri]v jSacriXeiav tov Bov\ov aov tov opdodoôv
Kul (j)i\o-)(pitTrov J//XWJ' (DaariXiuiQ, by idiKaiwffac jSaaiXeveiy ettl rrjc yrjg
iy elpiji'T] KoX aylpia kul ZiKaioavyri. 'O •Jeoe TzavTa k\(Qpvy Kcil 7ro\t[xioy
kji(l)v\i6y re Kal aXXo^vXoj'.'j' eiriXatov ottXov kciI Srvpaiov, kul ayaarrjOi
elg Tfjy ftoijdeiay avrov, icai tKyêoy po[jifaieiy Koi crvyKXeicToy e'êyayTiag
rwy KaraciijJKoyTwy avrov. 'IL-mtTKlaaoy kiri rriy Ke(j)a\i)y avrov ev
yfxip(} TToXifiov '

KaGicroy etc rijc 6cr(t)vog avrov | ayada vwep rrJQ ayiag
aov KadoXiKijg Ka\ uTroaroXiKiig eKKXyâlag Ka) Travrog rov (piXoyfiarov
Xaov, 'lya Kal iji.ie'ig ev ri] yaXTjyorrjrt. avrov ilpsfjioy (cai i}(TvyjiOV pioy
Ziaywjxey, ky Traai] evcre€eta cat (TEfiyorriri.^
Pro pie defunctis.
Tmv sv TriarsL l^piarov TrpoKSKOi/xrj/jbsvcov Trarpcov ts koI aSsX-
cf)(t)v ray T/ruây avaTrauaov, Kupts 6 S^sos rjficov, /xvrjo'dsls tmv

air' aloovos vpoTrarspoyv, irarspcov, 7raTpLap')(U)V, TrpoiftTjToov,
a'TTOcnoXcov^, fiaprupcov, 6fjboXoy7]roov, sTnaKoiroiv, oalcov, hi-
KaLwv, iravros irvsvixaros sv ttIcttsi l^pLcrrov tstsXslco/jLsvcov'W Kal

oiv sv rfi crij/jbspov rjfjuspa rrjv v7r6/MV7]cr lv Trocov/JbsOaJ^^
[_Kai rov ayiov Ttarpog i]jiiLv HAupKov rov avrocr oXov ical eiiay-
yeXiarov, rov vwoZeiiayrog yfiTv oCoy crtorrjpiag ' XaTpt Kixnpirmix'tvi), 6
Kvptog jxtrd crov, iv\oy>)p.iin) av iv yvvutîy, Kal iv\oyi]ntvog 6 Kapnog rrjg KoiXiag
GOV, on tTEKeg awrijpa r(Zv ^v^^v ijinZy. 'Ek-0.] 'Eâipfrwc Ti)g Trayay'iag,
d^paJTOu, evXoyrjpiyrjg Ztairoiyr]g ijfiMy, SreoroKOv Kal aeiirapdiyov Maptae

, . . {Diaconus legit diptycha defunctorum.^ Kat rovrwy nayrajy rag
\pv)(^cig aycnravaoy, îmrora Kvpu 6 Beog ijfiojy, ky ralg rujy ayiioy aov aKr}-
val.g, ky rtj loaaiXei^ aov )(âpii^6fX£yog avrolg ra rCJy kit ay yeXiuiy aov ayada,
* Inserta: post Constantinum ,• veteres preces pro imperatore supra jam

legimus.
\ Deest verbum repellendi, afivvoj, e. g.
X Desunt quaedam.
§ Laudantiir ab Origene : v. supra.
Jl
Lege reriXiiwfievov : v. Supra.
^ Ex diptychis. In iis quae sequuntur evidens est interpolatio. Omnia

confusa et inconcinna. Verba xaTps KexapiT-w/itv?; '^pvxiSJv y/iwv
inserta sunt in intcrpolationem quarti seculi.
!
Liturgia S. Cyrilli Coptarum. \S:thiopum Canon universalis.
Domine, miserere Regis terrsK [Post precem pro defunctis :)

famuli tui. Memento Domine regis nostri,
Alia, sed similia. Libna Dinghil.
Domine miserere patribus fra- Miserere, Domine, animarum

tribusque nostris qui obdormie- servorum tuorum et ancillarum
runt, et quorum animas suscepisti tuarum, qui quietem accepe-
. . .
quietem pra^sta. Memento etiam runt in fide tua (Et sic . . .
omnium sanctorum (ut in Gra3- omnia sensu eodem, verbis pro-

cis). priis :at tantum non pi'oeter-
Ex omnium spirituum justo- misso, si patriarcham et regem
rum qui in fide perfecti fuerunt. exceperis, Christianorum in terra
(Deest h. 1. mentio diptyclio- degentium populo.
rum, et Marci.*
Deest x*^'P^ "^^X*^''
" Prsecipue autem S. Genitri- (Âliis verbis.)
cis," etc.
Addit : Et nos non digni

sumus, qui pro beatis illis sup-
plicemus ipsi intercedunt loco
. . .
nostro (post Augustini tempera

inserta).
Addit: Memento archiepisco-
porum nostrorum defunctorum,
etc.
* Marci mentionem in Liturgia a Marco, ut pie credit Andreas editor,

conscripta, lectoribus absurdam videri posse ille quidem vidit : at non
magis rairificum esse dicit quam Moysen suum ipsius deccssum narrasse
/-, 2
Liturgia Divl Marci Byzantinorum.
a 6(pda\jj.6Q ovK eldsv, ical ovq ovk j;icou(7ev, Kai in\ Kap^lav dvSpwTrwv
oiiK ai'i^r), a ^Toi[iaaraQ 6 •S'eoc toiq dya7rw(Ti to orofxa crov to dyio)^.]*
AvTcov jjbsv Ta? '\\rv')(âs avdiravcrov, Kal âcnXeias ov-

pavoiv KaTa^Lcocrov' rj/mtv Bs to, tsXtj rrjs ^corjs •^ptcmava Kal
siidpscTTa Kal dvafJbdpTrjTa Bcoprjaai' Kal Bos rj/uutv pus p 18 a «ai
K\rjpov s')(^£iv p,srd Trdvrwv r wv dytojv (rov.-f
Pro Us qui vel offerunt vel offerre aliquid desiderant.
TcSi' TrpocrcfispovTcov rds S^va-tas Kal Tas irpocrôpds ra sv-
')(apLa-TrjpLa irpoaBsâi 6 S-sbs sis to dyiov Kal sirovpdvLov Kal

vospov (Tov ^vaiaaTtjpLOV, sis rd pisysdr) roov ovpavoov, Bi,d T7]s
dp'âyysXiKrjs aov Xscrovpylas, twv to ttoXv Kal oXlyov, Kpv(f)d

Kal Trapprjaict) ôvXapusvcov Kal ovk sôvtoiv, Kal rwv iv rfj aij-
jjbspov rjiJiipa rds irpoaôpds irpoasvsyKdvTOiv, 6)s irpoasSs^co rd

Bcopa TOV BtKalov aov '\/8eX, [hie thurificat Sacerclos] ttjv Bv-
(Tiav TOV iraTpos rjpbwv Â/3padp,, Tta'âpLOV to Sv/jbLafiaf K.op-
vsXlov Tas eXsrjpboavvas, Kal tyjs %';pay Ta Bvo XsirTa, irpoaBsâi
Kal avTcov Ta svâpiaTTjpia, Kal dvTtBos avTols dvTl tcov iTriysmv

rd ovpdvM, uvtI Ttav irpoaKalpcov tu al(i)VLa.\
* Usque hue interpolatio post Constantinum facta qua remota, concinna ;
omnino evadit sententia. Avt<Zv n'tv refert ad ilia verba kcu wv tv rp :
(Tt'ji-iipov iip-'epq. r?)v inronvtjtnv noioiifitda, quae diptyclia ibi legenda indicant.
\- Laudantur ab Origene : v. supra.
I Contiuuatur liturgia vetus p. 152. verbis Diaconi, Big dvaToXi'jv.

ECCLESI-a: ALEXANDRINE MONUMENTA. 149
Liturgia S. Cyrilli Coptarum. ^thiopura Canon universalis.
Pergit, post diptycha : Et illo-
rum omniumque quorum nomina

recitamus et quorum non recita-
mus .... qui dormierunt in
fide, etc. Dignare ut requiescant
in sinu Abrahse, etc.
Sacrificium oblationesque in
gratiarum actionem eorum qui
offerunt laudem et gloriam nomini
tuo. Suscipe ea super altare tuura
spirituale, coeleste, cum odore
thuris, ad majestatem tuam coe-
lestem, per ministerium angelo-

rum tuorum sanctorum, sicut ad
te suscepisti munera justi Abel et
sacrificium patris nostri Abra-

hami et minuta duo viduje. Ita Desunt.
quoque vota servorum tuorum
accepta liabe, sive multum sive
parum sit, secreto aut manifeste ;
et illis qui voluerunt offerre nee

unde facere habuerunt : ut etiam
illis qui hodie hgec tibi munera
obtulerunt, da incorruptibilia pro
corruptibilibus, coclestia pro ter-
renis, seterna pro temporalibus :
domos eoi'um et cellas panuarias

reple bonis omnibus. Circumda
eos, Domine, potestate angelo-
rum et archangelorum tuorum
sanctorum et sicut memores
:
fuerunt nominis tui super ter-

ram, memento illorum in regno
tuo, et in hoc seculo ne derelin-
quas eos.
L 3
[Toj'* ayiwrarov Kal jxaKapiwrarov IlaTrai' A', ov Trpoeyrwg Ka\
(^^ttitrae f ) Trpox^tipicracrdai Tt)v dyiav aov tcadoXiKriu Kal cnroffroXiKriv
£KK\i]fTiav, Kal top 6(TL(jJTaTOV tTVitTKOTTOv A' Tov ^jfXETtpov crvi'Tr]pu)i', avv-
Tt'jprjaoj' avToiic iTTEffi ttoWoIq, )^p6yoiQ slpr]i'iKO~iQ, eKTtXovvrag aiirovc ti]v
viro aov ifXTrsTTLCTTEVf-itvrjv ay lav cov up'îEpoirrvvriv, Kara to ayioy Kai

fiUKapiov (TOV îXr]iJ.a, opdoToôvi'Tac tov Xoyov Trjg aXrjBeiaQ. Mv//-
crdriTL ok Kal tCjv c'nravTa-^ôv 6pdod6L,u)v Ittktkottwv, Tvpta^vTipwv, CiaKovwv,
VTTodtaKOVijjv, avayvwcTTiJJv, -ipaXTwv, fiovaôvTiov, aenrapdevwv, ^j^pwj',
XaiKiov. My}]adr]Ti Kvpie rijc dyiag XpitTTOv tov Beov yjfiuiv ttoXemq, Kal
rrjg ftoffiXEvovariQ'^, Kal r>7c TrdXewe i^^Cjv TavTTjg, Tracrrjg ttoXswc Kal
û»pac, K'a) tCjv ev opdodoû) tticttei Xpicrroi) oIkovvtwv ev avTulg, Elptjvrjg
Kal aiT(paXEiag avTwv. Mj^»'/ff9>jri KvpiE ivd(rr)g \pv)(fjg )(^pi(TTiavijg S\t-
€oiJ,Evrjg Kal KaTaTroyovfiivrjg, iXiovg S'fou fcat ftor)d£iag iTriOEOfXEvrjQ, Kal
ETrieTTpo(pi]g tG)V TTeirXavrifiEvwv. M.vt](Tdr]Ti KvpiE tQv ev at^juaXwo'/^,

Ttov ahEX(j>it)V rjfiMV, hog avrolg iv IXeel kuI olKTipfidlg tlvai, kvavriov
7rdvT<i)v T(jjv al-)(^fiaX(i)T£v<xavTU)V avTovg.
(Pro cetero Populo et pro Sacerdote Preces offerente.)
M.in'](rdr}Ti KvpiE Kal iif.iwv tu)V aâprwXwv Kal avaîuiv SovXmv crov, Kal
Tag afiapTiag tjfxwv Et,dXei\l/ov, wg ayadoc Kal (jjiXavdpojTrog Bsug. Mv?;-
adr)Ti Kvpie Kal ejjlov tov TawEivov Kal cifiapTioXov Kal avaîov BovXov aov,
Kai Tag aj-iapTiag fiov Et,dXEi\pov wg (j)iXavdp(0Tr6g Beog. ^v^TrdpEao ce
IJJJJ.V XeiTOvpyovtTi tu Trajdnyiu) crov ovofxaTi. Tag kir i<Tv vaywyag ^
ilfiiLv KvpiE £vX6yr}(T0V. Ti)v EidioXoXaTpElav teXeov EKpii^cjaov (itto tov
KOCFjAOv. Tov (raTavdv Kal irdcrav avTOv tyjv IvipyEiav Kal TTOvnpiav
vvvTpi\pov VTTO Tovg TToSag rjjjiwv. Tovg i-^^dpovg Trig £KKXr)(jiag gov KvpiE
wg TzavTOTE Kal vvv TaTTEivwaov. Vvjivwaov avTwv ti)v vnEprfcpaviav'
Êiôv aiiTolg iv tuêi t))v ciadEVEtav avTwV Tag £Tri€ovXag avTwv Kal
* Incipit interpolatio seculi quart! vel quinti : Papa, civitas Imperialis,

cetera jam supra memorata.
f Ita suppleo lacunam codlcis.
I Romae (Veteris vel Novte), i. e. Romae vel Constantinopolis.
§ Vox Alexandrina solennis, quae jam in Ep. ad Hebr. occurrit pro
avvayuyt'i.
Liturgia S. Cyrilli Coptarum. iEthiopum Canon universalis.
Orate pro vita et incolumitate

patriarchas et patris nostri venc-
rabilis, arcbiepiscopi patris N. ut
Christus deus noster conservet vi-
tam ejus ad multos annos ac tem-
poribus tranquillis. Patriarcbam
nostrum venerabilem Anba N. cus-
todiendo conserva nobis ad multos
annos et per tranquilla tempora, ut
adimpleat perfecte ofBcium sancti
pontificatus, qui illi a te coulatus est,
secundum voluntatem tuam sanctam
et beatam, recte dispensans verbum
veritatis et pascens populum tuum.
Memento . . . episcoporum
orthodoxorum in quocuncjue loco
sunt, sacerdotnm, diaconorum, sub-
diaconorum, lectorum, cantorum,
exorcistarum, monacborum, virgi-
num, viduarum, orpbanorum, con-
tinentiam exercentium et laicorum.
Oratio pro urbe multo pro-
lixior, verba fj.v{](TOr]TL k. Traarjc Desunt.
\pv)(îiQ — avTovg desunt.
Memento, domine, tenuitatis meae
et dele iniquitates nostras^
o bone amator hominum deus. Esto
socius nobiscum, ut ministremus no-
mini tuo sancto. Benedic congre-
gationibus nostris Cultum
idolorum prorsus ex mundo exter-
mina. Satanam et omnes potestates
ejuspessimas contere et deprime sub
pedibus nostris velociter
Ilostium ecclesiae tute sanctaa, do-
mine, ut semper, ita etiam nunc de-
strue superbiam cordis ; fac illis notam
velociter imbecillitatem suam, re-
prime eorum invidiam, fraudes et
macbinationes et caluranias qui-
bus nos impugnant easque redde
omnes inutiles Exsurge,
deus, et dissipentur omnes iuimici
L 4
Liturgia Divi Marci Bjzantinorum.
rixQ iravovpyiag, ag ttoioixtlv Kud' iifibju cnrpaKTOvg iroi-qcjov. YiC,f.yipQr]Ti
Kvpie Kai diacncopiTi(Td{]r(jj(Tay o'l e-)(dpoi (tov, /cat (pvyerwaav iiQ ra ottktw
TraiTEQ 01 fXLtTOVfTSC TO OVOfXO. GOV TO CtyiOV. Tov * Be \a6v (TOV TOV
TTiurov Kal 6pd6oot,oy, tir evXoyiag jîXiag ^(îXiadag Kai fxvpiag

fxvpiadag, TroiovvTitg to ^tAj^jua ffov to ayioi'.
Diaconus. Ot nadrjfxei'oi dvaoTT/rcl

Sacerdos. AvTpiocrai deafiiovg, iîXov Tovg kv avayKUig, TztivuivTug
yopTacTOV, 6Xiyo\pv)(ovPTag TrapaKctXetrov, TTETcXavrifxivovg tirlfTTpEXpoy,
laKOTiOfxivovg (jxvTaywyijaoy, TrsTTTWKOTag 'iytipov, aaXevofiirovg (TTl]pil,or,
rei'oarjKOTCig iaaai, TravThg, ayade., elg Tifv bhov Ttjg (TWTrfpiag avva-ôv,
Koi avrovg Ttj ayla aov ttoi'juj'jj' ii/Jidg Se pvaai utto twv arojj-iijjy )]^wv,
(ppovpog ijfiwv Kcii avTiXrjTTTOjp kutci iravTa yEvvixtvog.~W
Diaconus. Ei'y ovaroXtjv.
Sacerdos. "Sv jap el 6 vTrspdvco irda-rjs dpxV^ '^'^^ iôvcnas

Kal Bvvdfisois KoX Kvpiorrjros kol Travros ovofiaTos, ovo/xaôfMsivou
ou fjbovov ev ru) alcovt tovto), dXXd koX sv tS fxsWovri. Sot nra-
paaTr']Kovai, 'ÎXtat, ')(^LXid8£s Kal /nvpiao fjuvpidhss cvîwv d'yysXcov,
Kal dp')(ay'ysXo}v arparcaL Sot Trapaa-r'^KOvai rd 8vo n/xioorara

(TOV ôja, rd TroiXvofifMara '^(^spov/Blfx,, Kal rd sâTrrspvya crspa^lp,, a
hval fMSV TTTspv^c rd irpoacoTTa KaXvirrovTa, Kal hval roiis TroSas,
Kal SvcrtP iTTrdfxsva, kol KSKpajsv srspov Trpos to srspov UKara-

iravaroLS trro/xaai, Kal dcnyijrots S^soXoylais, tov sttlvlklov Kal
Tpiadyiov vfxvov aSovra, /Socovra, BoôXoyovvra, KSKpayora Kal
XsyovTa rfj iJusyaXoirpzirel aov ho^rj' "Kyios, ayios, dyios
Kvpios "Zaâwd' UXyprjs 6 ovpavos Kal t) ji} rrjs dyias
aov 86^7] s.
HdvTOTS fisv irdvra as dryLa^sc^, dXXd Kal fxsTa TrdvTcov tcov as
* Lacuna codicis.
t Haec et quae praecedunt verba de myriadibus angelorum, laudantur ab
Origene v. supra.
:
I Desinit interpolatio quse inceperat p. 150.

§ Edd. male : -dvrag riyta^;/. Vide textum Coptarum.
tui et fugiant a facie tua omnes qui

oderunt nomen tuum sanctum et
populus tuus in benedictionibus mil-
lies millenis et decies millies decies
millenis facial voluntatem tuam.
Qui sedetis surgite.

Qui sedetis surgite.
Solve captivos : Salva eos qui ne-
cessitatem patiuntur : esurientes sa-
tia, conforta pusillanimes, lapsos
erige, stantes confirma, errantes con-
verte, perdue eos omnes ad viam
salutis tuse, numera illos omnes cura
populo tuo, libera nos a peccatis
nostris esto, domine, nobis custos
:
et protector in omnibus.
Ad orientem adspicite. Ad orientem aspicite.
Tu es deus excelsus super
omnes principatus et potestates,
dignitates et dominationes et
super orane nomen quod nomi- Coram te stant mille millies
nari potest, non solum in hoc angeli et archangeli sancti, vene-
sjEculo sed etiam in futuro : tu randa animalia sex alas habentia,
es coram quo assistunt mille Seraphim et Cherubim, qui dua-
niilleni et decies millies, de- bus faciem suam tegunt, duabus
cies millies milleni angeli et pedes suos duabusque volant a
archangeli sancti tibi minis- finibus usque ad fines mundi.
trantes. Tibi assistunt coram
duo animalia gloriosissiraa sex
alis instructa, plena oculis, Sera- Sanctus, sanctus, sanctus do-
phim et Cherubim : duabus alis minus deus Sabaoth. Pleni sunt
tegunt facies suas, propter divi- coeli et terra sanctitate glorijE
nitatem tuam invisibilem nee ejus.
mente comprehensibilem : dua-
bus tegunt pedes suas et duabus
volant.
Unusquisque eorum semper te

sanctificat: sed et ciun omnibus,
qui te sanctificant, siiscipe quo-
que sancti ficationem nostram a
aycaôvTcov Ssât hicnrora Kvpis kcu rov rjfxsrspov aytaa/jiov, crvv

avrois vfivovvToov kol XsyovTwv
Populus. " Ayios, aytos, ayios Kvpios.
Sanctus, Sanctus, a populo cantatur.
[Sacerdos mysteria sancta signaculo crucis signat.]

Tl\rjpri9 yap scttlv ws aXrjdcos 6 ovpavos Koi rj yr} rrjs a/yias crov
BS^rjs Bia Trjs sTrKpavsoas rod Kvplov kol Ssov koX crcorijpos rjfjLwv
ÎrjCFOv X/otcrroO" TrX'tjpwaov 6 S^sos Kal Tavrrjv rrjv B^vaiav

TTjV irapd aov svXoylas, Sia rrjs sttl (ponr]asws rov rrav-
aylov aov TrvBVjJbaros.
(^Verba Institutionis.)
'Ôrt avros 6 KvpLOs, Kal 6 J^sos Kal Trafx/BaaiXsvs rj/jLMV^l'rja-ovs
o "Kpiaros rfj vvKrc fi

TrapsBtSov kavrov virsp rcov aâpnoiv rj/u,cov,
Kal rov vTTsp irdvrcov vyiriararov* ^dvarov, crapKl avvavaKXiOels

fisrd rcov dylcov Kal d')(pdvroov Kal d/u,dt)/u,(iOV avrov ')(Sipo)V, dva-
^Xsyjras sis rov iScov rraripa, B^sov Bs r}/u,b)V Kal S^sov rcov oX(ov,
£v')(âptcrr7]cras, svkoyrâas, dyidcras^ Kkdaas SlsScoks rocs dytois
Kal pLaKaplois avrov fiaOrjrals Kal diroaroXois, sIttcov ('E/c<^.)
Ad/3sr£, (jidysrs.
* De soloecismo v^'usrarov vide quae supi'a ad p. 115. diximus. Lacunam

SIC fere suppleo : £i? âvarbv aapKi, avvavaKkidtig fxtra rdiv ay'iwv fxadijTuJv
\a(5iov apTov IttX tiZv uy'uDV Kal axp. k.t.X,
: "
ECCLESI^ ALEXANDRIN-a: MONUBIENTA. 155
nobis, domine, ut cum illis te

laudemus dicentes,
Sanctus, sanctus, sanctus,

(Vid, supra mox post prsefa-
tionem.)
Vere pleni sunt cceli et terra Vere pleni sunt croli et terra
gloria tua sancta per filium tuum sanctitate gloritB tute, per D. N.
unigenitum deum, dominum J. C. qui venit et *natus est
salvatorem et regem nostrum ex Virgine, ut voluntatem
omnium Jesum Christum. Im- tuam perficeret, populum-
ple hoc sacrificium tuum, domine, que sanctum tibi constitue-
benedictione, quce a te est per ret. Extendit manus suas
illapsum super illam spiritus tui ad passion em, passus est
sancti. ut passiones solveret eo-
Post : " Spiritus tui Sancti rum qui sperant in te: qui
addit tradidit se ipsum volun-
^ Amen : et benedictione tate propria ad patiendum, ut
benedic. mortem destrueret et vin-
>J<
Amen : et benedictione cula Satan« dissolveret,
purifica haecdona tua veneranda infirmum calcaret, testa-
proposita coram te, hunc panem mentum tuum constitueret,
et hunc calicem. et resurrectionem suam
Quippe filius tuus " ea nocte raanifestaret. Ea ipsa nocte
qua tradidit se ipsum ut patere- in qua traditus est, cepit pa-
tur pro peccatis nostris, ante nem in manus suas sanctas et
mortem quam propria sua volun- immaculatas, aspexit in ccelum ad
tate suscepit pro nobis omnibus, te patrem suum, gratias egit,
accepit panem in manus suas benedixit, sanctificavit et dedit
sanctas, imraaculatas, puras, bea- discipulis suis, dicens: acci-
tas et vivificantes, et suspexit in pite, manducate ex eo vos
coelum ad Te, Deum Patrera omnes. Hie panis est corpus
* Continuatur hie antiquissimae Litiirgiae apostolicae, qua3 apud Abyssinios

conservatur, gratiarum actio sive eucharistia (p. 108.). Priorem partem
serior Abyssiniorum Liturgia prajbet (p. 139.). Notandum est, prima
nostri textus vei'ba simpliciorem et baud dubie antiquiorem formam Litur-
giae apostolicae exhibere.
Liturgia Divi Marci Byzantinorura.
Diaconus. 'E/crctVore.
Sacerdos. Tovro <ydp sent to crw^d [xov to virsp ijfMwv

K\o)fjb£vov Koi Sta8tS6/j,£vov sis d(f>£cnv nfiapTicov.
Populus. Âfirjv.
Sacerdos orans. 'ClcravTws kuI to TroTijpiov fiSTa to

hsnrvriaat Xu/Smv, koL Kspdaas if ocvov kol vSutos, \_ai'a€\i-ipag £<c
Tov ovpavov TzpoQ TE Tov "lîov TTaripa, êov Se {jpwy Kat êov njjy oXwVfj
£v')(apL(TTrj(7as, svXoyâas, TrKrjaas irvsiifiaTos dyiov, fxsTshoiKS toIs
dyioLs KoX /jiafcaptois avTOv fJbaOrjTats kol aTrocTToXois-, sIttcov

('EiKCJ).) UlsTS ff aUTOV TrdvTSS.
Diaconus. "Exi sktsIvuts.
Sacerdos. Touro yap scttl to alfjud fiov to ttjs kuivtjs Bta-
6r)/Cr]S, TO VTTSp VflMV KOL TToXkOiV S K')(^VV 6 jJbSV OV Kol SluBiBo-
fxsvov sis d(f)saLV d/xapTicbv.
Populus. Âfi-qv.
Sacerdos. Toi/to ttolsIts sis ttjv s/jLtjv dvdfivrjaiv.

'OadKLS yap av saOirjTS tov apTOV tovtov, TrlvrjTS Bs koI iroTrjpiov
TOV TO, TOV i/iiov S^dvaTov KaTuyysXKsTS, Kol ttjv i/xrjv dvdaTaatv
Kal dvd\r}ylnv 6iJ,o\oysiTS, a,')(^pLS ov av sXOoi.
(^Memores igitur.^
Ilov ^dvaTov , BeairoTa Kvpis TravTOKpaTop sTTOvpdvLS âaiXsv,

TOV /ubovoysvovs crov vlov, Kvpiov ts Kal S^sov Kal croiTTjpos rjfj,(ov
Îijaov X.pio-Tov KaTayyiWovTSS, Kal ttjv Tpirjixspov Kal

IxaKapiav avTov sk vsKpcov dvacTTaatv Kai ttjv sls ovpa-
vovs dvdXrjylnv 6p,o\oyovvTSS* , Kal ttjv sk Bs^lmv aov tov S^sov Kal
TTaTpbs KaOiBpav, Kal Trjv BsvTspav Kal (ppiKTrjv Kal ô/3spdv
* Libri Graeci : dvdcrTaaiv dfioXoyovvTig kcu ri/v — avd\r]\pu' o/MoXoyovniV.
(V. supra.)
ECCLESI--E ALEXANDRINE MONUMENTA. 157
Liturgia S. CyrilU Coplarum. iEthiopum Canon universalis.
suum, et omnium Dominum, et meum quod pro vobis fran-

gratias egit, et beiiedixit ilium et gitur in remissionem peccato-
sanctificavit ilium, et fregit ilium rum. Amen. etc. etc.
et dedit ilium suis discipulis
Sanctis et apostolis puris diceus :
accipite manducate ex eo vos

omnes hoc est corpus
: meum
quod pro vobis frangitur et pro
multis tradetur in remissionem
peccatorum ....
Pop. Amen.
Similiter et calicem post cce- Similiter calicem gratiarum
nam miscuit vino et aqua [Verba actionis benedixit et sanctificavit
in Grtecis inserta : aVaSXe'^'ac • • et dixit illis.
. . ^tbv TMv oXwv, desunt] et

gratias egit et benedixit eum et
sanctificavit eum .... deditque
eum suisprseclaris Sanctis discipu-
lis et apostolis dicens : Accipite,
bibite ex eo vos omnes : Hie est
sanguis mens novi testamenti, qui
pro vobis effunditur et pro multis
dabitur in remissionem peccato-
rum. Hoc facite in meam com-
memorationem. Quotiescunque Et quotiescunque id feceritis,
enim manducabitis ex hoc pane memoriam mei facietis.
et bibetis ex hoc calice, annun-
ciate mortem meam et confite-
mini resurrectionem meam et
memoriam mei agite, donee
veniam.
Pop. Mortem tuam annuncia-
mus Domine.
Sacerd. Nunc, Deus pater Nunc etiam, Domine, memo-
omnipotens, annunciamus mor- riam agentes mortis et re-
tem unigeniti filii tui .... J. C. surrectionis tuas offerimus
et confitemur resurrectionem tibi hunc panem et hunc
ejus sanctam, et adscensionem calicem: gratias agentes
ejussursum in coelos, sessionem- tibi quod per ea dignos fe-
que ejus ad dextram tuam, o cisti no3 standi coram te
158 ECCLESIiE ALEXANDKINiE MONUMENTA.
avTov irapovaiav a7r£KB£)(ô/j,svoi, sv § fxsWsi sp')(sadai Kplvai ôov-
ras KoX vsKpovs kv hiKatoovvrj, koX airohovvai* , crol Kvpis 6 Ssos

rjfiwv ra era sk tmv crcov Bcopoiv 7rpo£6'>]Kafi£v svcottlov
crov. K.al Sso/xsOa Kal TrapaKaXovfisv as <pi\dv6 pcoTTS
ujaOs, iâTToarsiXov s^ vyirovs rov dyiov crov, s^ etol-
/jLov KaTOLK7]Trjplov aov, SK TOiv drrspi'y pciTrrwv koXttwv,
[f avTOV Tov 7rapa.ic\r]Tov, to Trrsvfia rjye aXtjOelag rov dyio)', rov Kvpior,
TO ^looTTOibv, TO Iv vofio) Kui 7rpo(j)r]Taic Kai ctTroaToXoig XaXriaav, to
iravTa-ôv irapov koX to. TrayTa TrXrjpovy, ivEpyovi' Tt, avTeôvtriug oh
diaKOViKois, et]/ ovg j3ov\ETai tov ayiaapov evdoKia Trj aff, to arrXovv TffV
(pvarw, TO TToXvpepEg'^ Trjv iripyeiar, r>)»' Tojy -Se/wj' 'âpiap.aTwv irrjyyjv'
TO (TOL opoovaiov' TO i.K GOV kiCTropevojjLEVoy, TO avyQpoyoy Tfjg (iaffLXelag
aov KUL TOV poyoyevovg aov vlov, tov Kvpiov Ka\ êov kul aojTiipog yjjxijiv
'hâov XpiaTov. "En ^t] i(^' r]fjbds Ka\ sirl rovs dprovs tov-
Tovs Kai sTTi rd iror^pca ravra to Trvsvfxd aov to
dyiop, Lva avrd dryLdar] Kal TsXsiwaj], d)s TravroBvva/Jbos
^sos. 'E/c(^. Kal TTOi^jarj tov p,sv dpTOv awfjua.
Populus. 'AfiTjv.
Sacerdos. To Bs iroTrjptov al/xa r^y KaLvrjs BiaO-ijKrjs,
* Evidentem lacunam Ita suppleo ex Syro : (aTroSovrai') tKaan^ Kara to.
tpya uvTov tirt ayaOov tire kukov. Conflata hajc verba ex iis qua3 leguntiir in
fine Ecclesiastise, et in Evangelio Matthaei xvi. 27.
t Athanasio posteriora haec sunt, non antiqua.
X Ren. Tr\)]p fuptg, qu93 non est vox Grseca.
Liturgia S. Cyrilli Coptarum. JEthiopum Canon universalis.
pater, et exspectamus adventum tibique sacerdotale minis-

ejus secundum, quo ventui'us est terium exhibendi.
ex ccelis, terribilem et gloria
plenum in fine hujus sa^culi, in
quo veniet ad judicandum orbem Rogamus te, Domine, et
in cequitate et dabit unicuique deprecamur te ut mittas
secundum opera sua sive bonum
sive malum.
Tu es coram cujus gloria hrec
sancta dona proponimus, ex illis
qua2 tua sunt, Pater sancte.
(Adduntur diversce preces).
Et mitte deorsum ex excelso
tuo sancto, et ex habitaculo tuo
praeparato et ex incircumscripto
sinu tuo et ex solioregnl gloria tuse,
Paracletum splritum tuum sanctum, sanctum Spiritum, et vir-
dominum, vivificantem, qui tutem superhunc panem et
locutus est in lege, prophetis et apos-
super hunc calicem, faciat-
tolis, qui est ubique et omnia loca
que utrumque corpus et sangui-
replet qui libero, propria
nem Domini et salvatoris nostri
potestate operatur, secundum volun-
tatem tuam, puritatem in iis quos J. C. in secula seculorum. Amen.
diligit et non sicut minister, qui est
simplex in natura sua et in opera-

tione sua multiplex, fens donorum
divinorum, consubstantialis tibi, a
te procedens, socius throni glorias
tuae cum filio tuo unigenito domino,
deo, salvatore et rege omnium
nostrum Jesu Cliristo, super nos
servos tuos et super ha^c ve-
neranda dona proposita coram
te, super hunc panem et super
hunc calicem ut purificentur et

transferantur et hunc
panem quidem faciat corpus
Christi.
Pop. Amen.
Sac. Et hunc calicem faciat
quoque sanguinem pretiosum tes-
tament! novi .... ejusdem do-
160 ECCLESI^ ALEXANDRINJE MONUMENT A.
aVTOV TOV KVploV KoX ^SOV Kot (TWTYJpOS, KOi TTa/xâaiXsois
rjficbv 'It^CToO Xj0t<TT0{).
DIaconus. K.aTs\9sT£ ol hiaKovoi.

Sacerdos. "Iva 'ysvcavrai irdcrcv rj/j,iv rots s^ avrcov
fj,STa\a/ji^dvovaiv, sis vlariv, sis vrjyjrLv, sis tacnv,
sis aQ)(f)poavpr)v, sis ary laafibv, sis siravavswcriv yjrv-
"Xfis, aa>/jiaros Kal TTvsvfJbaros, sis kolvcov lav fJuaKapio-

TTjros ^(of]S alcoviov Kal acpOapc las, sis SoôXoj lav
TOV Travay lov crou ovo/xaTOs, sis dcj^saiv dfjuapTCMV, tva
(TOV Kal iv TOVTO) Kadois Kal sv iravrl Boâadfj Kal vfM-
VTjdf] Kal dyLacrOfj to iravaylov Kal svTifiov Kal 8sBo-
âa/uLsvov aov ovofxa avv 'iTjaov l^pt,aTu> Kal dyl(p ttvsv-

fXaTL.
Populus. ^D,(r7rsp rjv Kal scttiv, (koL Icrrat sis jsvsas ysvsMv
Kal sis aloiva tmv alcovoiv}.
Sacerdos. Îprjvt} irdcnv.
Diaconus. Ilpoasvâads.
{Consecratio Popnli prcBcedens Orationi dominiccB.)
Sacerdos secrete orat. ©fs cficoTos, ysvvrjTop ^(or]s, dp^rjys â-

ptTOS, '7T0Li]Td al(ov(t)v, S^SfisXicoTa ryvdoascos, ScopaTti. aocfiias, St]-
(Tavps d'yiotavvris, SiSdaKaXs svyoiv Kadapwv, -y^vj^fis svspysra, 6

Tots oXcyoyjru'ôts sis as TrsTTStOcocn SlSovs a sTridv/jiovcnv dyysXot
TrapaKvyjrat ' 6 dvayayMV r)p,ds if d^vaaov sis <j)cos, 6 Bovs r][juu sk
SâvaTov ^corjv, 6 ')(api(jdixsvos rjfiiv iK SovXslas sXsvOsplav, 6 to sv
rjfjitv CTKOTOs T7]s dfiapTtas Bi,d ttjs Trapovalas tov fjbovoysvovs aov
viov \vaas' avTos Kai vvv BsairoTa, Kvpcs, Bid Trjs eTricfjoiTijascos
TOV iravaylov aov "jrvsufiaTOS, KaTavyaaov tovs 6(pdaXfiovs T7]s Bia-
volas rjfjioyv sis to fiSTaXa^slv aKaTaKpiTWS tov ddavdTov Kal sttov-

ECCLESIiE ALEXANDRINJE MONUMENTA. 161
Liturgia S. Cyrilli Coptarum. -iEthiopum Canon universalis.
mini, dei, salvatoris et regis

omnium nostrum Jesu Christi,
ut sint nobis omnibus, qui ea
percepturi sumus, utilia ad ob- Da ut omnibus ilia su-
tinendam fidem sine disputa- mentibus fiant ad sanctifi-
tione, caritatem absque hy- cationem et plenitudinem
pocrisi, patientiam perfectam, Spiritus Sancti, et ad ro-
spem firmam, fiduciam, prote- borationem fidei,
ctionem, sanationem, gaudium
et renovationem animsB, cor-
poris et spiritus, ad gloriam no- ut te sanctificent per
minis tui sancti, ad societatem D. N. J.
beatam vitae feternse et incor-
ad remissionem pec-
ruptibilis et
catorum .... ut in hoc sicut et
in omnibus rebus glorificetur,
nomen
benedicatur et extollatur
tuum magnum, sanctum, vene-
randum, et benedictum cum Jesu
Christo . . . . et spiritu sancto.
"Pax omnibus. Et cum Sp. Diac. Toto corde deprecemur

tuo. Iterum gratias agamus Deo Dominum Deum nostrum ut
omnipotenti, etc. benigne nobis concedat unionem
*'
Cetera petenda sunt ex Li- bonam Sp. Sancti.
turgia Sasilii."
Oratio Consecrationis similis, at

diversa,
Deus qui praeelegisti nos ad

dignitatem filiorum . . . gratias
agimus tibi quod nos feceris dig-
nos, nos peccatores, standi coram
te in hoc loco sancto, et perfi-
ciendi hoc mysterium sanctum et
cccleste, ut quemadmodum fecisti
nos dignos ista perficiendi, ita
etiam digni perficiamur commu-
nione et perceptione illorum. Tu
qui aperuisti oculos coelorum,
aperi oculos cordum nostrorum.
VOL. III. M
pavLOV ravTrjs rpo^rjs ' koI wyiacrov rjfxas oKorskSis '^V)(r}, crco/iart
Kot TTvsv/xaTi, Lva fiara rcov dyi'cov crou fxaOrjTcov koI airocrroXaiV
SLTTCO/JLSV (TOL TJ]V 7rpoa£v)(i]V TavTTjv, [t6 ' JJaTSp rjixwv iv To2s
ovpavols, Kol TO, i^^yj.
'E/f^. Kal Kara^maov rjjjbas Bsarrora î\dv6p(07rs Kvpis fxsTo.
irapprjaias, aKaraKplTcos, iv KaOapd KapSla, ylrv^fj 7r£(f)Q)Tiafjievrj,
iv d'7Tai,a)(yvT0i irpoadairu), '^yiacrfxsvois ')(zi\saLV, roXfidv iTTLKaXsi-

'
a-Qai as, tov iv rols ovpavols d'yiov S^sov iraTspa KOt XiysLV
( Oratio dominica absque doxologia.)
Populus. Udrsp rj/xcov 6 iv rols ovpavols.
(Libera nos.)
Nat Kvpts,
Sacerdos. Kvpis, fxr] slcrsv£>yKr)s rjiMas sis ttsc-
paa/xov, dWd pvaai i^/xds dirb tov Trovrjpov. OlSsv yap
7] irdKkrj crov svaTrXay^^vla, on ov BwdfisOa virsvsyKslv hid ti]V
iroWrjv TjixoiV daOsvstav aXXd TTOirjaov crvv t&> TrsipacrfjuS Kal sk-
'
jBacTLV rov Svvacrdat rj/juds virsvsyKslv. ^v ydp sScoKas r)pA,v iôv-

Giav TTUTslv iirdvco ocpscov Kal (TKopirlcov, Kal iirl irdaav rrjv Bvvafxcv
TOV iÔpov.
:
Liturgia S. Cyrilli Coptarum. >Ethiopum Canon universalis.
. . . Atque uti mundasti labia

servi tui Isaice proplieto?, quando
seraphim ita ....
dignare sanctificare animas nos-
tras, corpora nostra, labia et
corda nostra da nobis carbo- : et
nem ilium verum, qui est corpus
sanctum et sanguis pi-etiosus
Christi tui, non ad condemn a- Sacerd. Da nobis ut uniamur
tionem aut ita ut incida- in Spiritu tuo Sancto, ut in te
mus in judicium*, neque ad vivamus per omnia secula secu-
confusionem aut ad fletum. lorum. Amen.
j" Verum largire nobis spiritum Deest Oratio dominica et quas
sanctum tuum, ut cordibus puris earn sequitur oratio.
et conscientiis nitidis facieque
inconfusa, fide non ficta, caritate
perfecta et spe firma audeamus
cum fiducia orare, dicendo ora-
tionem sanctam :
Pater noster qui es, etc.
(Ôratio similis, at diversa.) Libera nos.

Rogamus te, Deus Pater om-
nipotens, ne nos inducas in ten-
tationem sed libera nos a malo
actiones diabolicas a nobis re-
move : insidias per consilia im-
proborum hominum omnes inuti-
les effice. Protege nos semper
dextera tua vivificante, tu qui es
adjutor noster et auxiliator nos-
ter, per C. D. N. cui, etc.
Seqicuntur formidce tres ora-

tionis post P. N. super populum
prostratum. (^Finis Littcrgice
Cyrilli Copt.)
* Solennis Graecarum liturgiarum formula : oiik tiV KaTciKpifia i] tie Kpljia.
t Nulla hoc loco fit Orationis dominicse mentio : id quod interpolatum

esse textum quern nunc legimus Gr39cuin probat.
.V 2
.

Liturgia Divi Marci Byzantinorum
(^Doxologia Orationis dominiccE.)
'E/c^. "On aov scTTiv rj jSaaCKsla koX rj hvvaixis.
Populus. 'A/iT^j/,
(Pax vobiscum.)
Sacerdos. Ftlp^vrj Trdaiv.
DIaconus. Tas KS(f)aXas v/jiwv tm ^\rj(TOv KXivars.

Populus. 2ot KVplS.'^
( Oratio Consecrationis Populi prosfrati.)
Sacerdos. Asa-Trora Kupis 6 ©eoy, 6 iravroKpaTwp, 6 KaQy^fisvos

iirl TMV Xspof/St/x, Kal Soâôfisvos vtto roiv %£paîfjb ' 6 i^ vhdrcov
ovpavov aKSvdcra9i koL rots rwv darspcov ')(opols KaraKoafirjaas, 6 sv

V'îaroLs dcrcofjuaTOVs dyysXoyv avarrjadfisvas arpartds Trpos dsv-
vdovs Soô\oyia9' aol sKXivafisv rbv av')(îva tmv ^lrv')(^MV
Kal TMV (TOifxarcov rjfxoiv, rb rr}s hovkslas 7rp6cr'^r]/u,a arj/jual-
vovTSs, Kal SsofisOd crov, rds a kotoslSsi 9 t-Pjs d/nap-

Tvas sôhovs sk ttjs rjfjLMV Siavoias diriXacrov, Kal
rals Tov dylov crov S^soslSscrtv avyacs top rjfMsrspov
vovv KaTa(f>alSp7]V0V, ottcos rfj yvcoast aov 7r\i]6vv6fisvoi,
d^ms /jLsrdaôi/jbSv tmv TrpoKSifjOsvcov rj/xiv dyadcov, rov d^pdvTOV
adufxaTos, Kal rov tc/mIov aifJiaTos tov (xovoysvovs aov vlov, tov
Kvplov Kal Ssov Kal aa>Trjpo9 'q/XMV, 'Irjaov ^ptaTOv, avy')(fiipo3V
rjfilv irdv £l8o9 dfJbapTLWv, hid ttjv iroWrjv Kal dvs^t^viaaTOV

'^dpiTt Kal olKTipixol9 Kal (f)i,Xav6p(07rLa tov
aov djaOoTTjTa,
aov vlov' E/c^. Ac' ov, Kal /msO' ov, aol i]
luiovo<y£vov9
86â Kal TO KpdT09 avv tm Travajlo) koI dyado) Kal ^coo-
TTOiO) TrvevfiaTL [dsl Kal sl9 alSiva twv alcavwv.)
Yilprjvr} irdaiv.
(Oratio Consecrationis Populi secrefa.'\)
Diaconus. Msra ^6/3ov Bsov.
* Ren. av k. et rag Kt(pu\dg r)mov.
t Secunda orationis pars ad Filiiim, tanquam Dei Verbum, directa. Tota

.
ECCLESI-^ ALEXANDRINE MONUMENTA. 165
(Desunt omnia hasc usque ad Panis fractio, panitentia, oratio

finem.) qiicB incipit Libera, et com-
munio.
Beneclictum sit nomen Domini,
et benedictus sit qui venit in no-
mine Domini : et benedicatur
nomen ejus. Fiat, fiat, fiat.
Mitte gratiam Spiritus Sancti

super nos.
Diac. Surgite ad orationem.
Oratio Fractionis { Sacerdotis).
Gratias bumiliter ago tibi Do-
mine Deus qui sedes super tliro-
num Cherubim . . . . benedic
servis et ancillis tuis eorum-
Desunt. que filiis, et retribue unicuique
qui veniet partem accepturus ex
admirabili mensa tua cum con-
scientia pura, remissionem pec-
catorum quae cum Sp. Sancto
conjuncta est . . per gratiam uni-
geniti filii tui, qui, etc.
07'atio PanitenticB.
Domine . . Deus noster, tu es
qui toUis peccata mundi suscipe ;
poenitentiam servorum tuorum. .
Memento omnium qui obdormi-

verunt in fide Christi. . . . Li-
bera etiam nos ab omni peccato.
... da nobis ut voluntatem tuam
faciamus omni tempore
tibi est gloria in secula seculo-
rum. Amen.
M 3
166 ECCLESIiB ALEXANDKIN^ MONUMENT A.
Sacerdos. "A'yis, vylnars, <f)o0sps, 6 ev ar/iots avairavoiMSVOs, kv-
pts, aylacrov rj/juds tw Xoyw rijs crijs '^dptros, Kat rfj
sTTiôLrrjCTSi tov iravwyiov crov nrvsvixaros. Xv yap

eliras hicrirora, dyioi scrsads, on iyoi ayios sI/mi, \^Kvpi09
6 S^sos rjfiMV, dKaraXrjTTTS Ssov Xoys, tm Trarpi koI tm dyco) ttvsv-
jian ojijoovcns, avvaiSis, koX avvap'^s, irpocrhzô rov aK-ôuTOV

v/jbvov, (Tvv Tois '^spov/31/jb KoX a£pa(f)l/ji, Kol Trap' i/nov tov d/xap-
TcoXov KoX dva^lov BovXov crov, i^ dvaîcov fiov '^siXscov /Socovra
KoX Xsjovra'*
Populus. Kvpts iXsijcrov. Kvpis eXsrja-ov. Kvpis e\sr](rov.1
(Incipit Communio.)
Sacerdos. To. dyta toi9 dylois.

Populus. Et5 Trarrjp dyios, sis vlbs ayios, sv 'irvsvfMa
dytov, sis svoTTjra irvsvixaros dylov. Â/jL7]v.
DIaconus. 'Tirsp crcoTrjplas koX dvTikijyjrscov.
Sacerdos (cruce signans populnm) :
'O Kvpios fxsrd TrdvTcov.
(Frangit panem :) AIvsIts tov Ssov sv tols (Psalmus cxviii.).

(Panem dividit :) 'O Kvptos svXoyrjast koI avvSiaKovrjasc Bid
rrjs [xsydXrjs.
Sacerdos. ]^s'ksvsTS.
Clerus. To irvsvfia to dyiov ksXsvsl Kal dytd^si.
Sacerdos. 'lSoi» TjylacrTaL Kal TSTsXsLcoTai.
oratio iisdem verbis In Grasco Antiochense Liturgise textu legitur, iibi v.

notam. Quominus vero totam interpolatam esse credam impedit quod in
priori parte exhibentur vetustissim^ illius qiiam supra dedimus Liturgise
Alexandrinte verba.
* Scilicet hymnum Unus pater sanctus, populo prostrato et exclamante
" Domine miserere" Sacerdote vero indicente hymnum communlonlsque
principlum solemnibus Illls verbis :
" Sancta Sanctis." Quo finito psalmi
canuntur, dum sacramentum conficltur. Ceterum vide supi'a pag. 123.
125.
Liturgia S. Cyrilli Coptarum, ^thiopum Canon universalis.
Diac. Aspiciamus.
Desunt Sacerd. Sancta Sanctis.

Unus pater Sanctus, unus
filius Sanctus, unus Spiri-
tus Sanctus.
Dominus vobiscum. Et c.
sp. tuo.
Domine J. C. miserere nostri.
(etc.)
M 4
)

Liturgia Divi Marci Byzantinoruin.
Clerus. Ely Trarrjp ayios (ter).
Sacerdos. 'O Kvptos fjusra ttclvtwv'

Clerus. Kal fisTa tov Trvsvfxaros aov.
Sacerdos. Kvros svXoyrja-ov avrov.
'Ôv rpoTTOV siriTTodst 7} £\a(}>os ettI TTJs TTrjyrjs. (Ps. xlii.)
(Communio Populi :)
2<w/ia aytov.
Ai/u-a Tt/xtov TOV Kvplov KoX êov Kol (Twrripos rjfitav.
Diaconus. 'EttI irpoasvxvi' (yrdOiqTS.-
Sacerdos. Îpipr] tracnv.
Diaconus. Upocrsvâads,
( Postcommunio.
Sacerdos. l^v')(âpiaTovp,sy aol hsanrora Kvpts 6 êo?

Tj/jicov, sTTi T^ fxsTaXrj-^^sv TMV dylcov, dxpdvTwv, ddavdrcov
Kol sTTOvpavmv aov jxvcnrjpLOiV, oiv shwKas rjfilv sirl evspys-
aria Koi dyiacrp-Gi Kol (TWT'qpia rSyv yfrvxfov koI tmv crcofidTcov r^ncaVf
KoX Ssofxsda KoX irapaKoKovfisv (ts (ptXdvdpco-Trs, dyaOs, Kvpcs, ^d'
picrai rjfilv ryv Koivcovlav tov dylov acopâTOS fcat, tov Tip,Lov aipa-
ECCLESI^ ALEXANDRINvE MONUMENTA. 169
Liturgia S. Cyrilli Coptarura. ^thiopum Canon universalis.
Dominus vobiscum.
(Communio Sacerdotis.)
Corjnis sanctum, pretiosura,

vivum et verum D. N. et salva-
toris J. C.quod datur ad remis-
sionem peccatorum et vitam aeter-
nam suscipientibus illud cum fide.
Amen,
Scmguis sanctus pretiosus,
vivificans et verus Domini et
Salvatoris nostri J. C. qui datur
DestitiL ad remissionem peccatorum et
vitam feternam suscipientibus
ilium cum fide. Amen.
(Sequuntur alia theologice
magis quam liturgice dicta.)
Communio Populi.
Hie est panis vitcB, qui de coelo

descendit, vere pretiosum corpus
Emanuel Dei nostri. Amen.
ffic est calix vitce, qui descen-
dit de ccelo, qui est pretiosus
sanguis Christi. Amen.
Posteommunio.
Quos vocasti, Domine, et

sanctificasti, da illis par-
tem in vocatione tua: com-
forta eos in amore tuo, et cus-
todi eos in sanctitate tua, per
Xt. unig. fil. tuum : per quern
tibi et cum eo, etc. Amen,
Tos Tov [lovoyevovs aov viov, sls Tnartv aKaraicr'^^yvTOV, si,s dr/aTrrjv
avvTTOKpiTov, sis 'TrXrjcTfiovrjV S^socrs^slas, sis aTTOTpoTrrjv svavrlov,
sis TrspiTTolrjaLV twv svtoXcov crov, sis i(j)6Btov ^corjs alwviov, sis
aTToXoyiav svirpoahsKTOV ttjv sttI tov <po/3spov jSrjfiaTos tov X/jt-

(TTov aov '^K(f). At' ov Kal fj,s9' ov aol ?; 86â kuI to
KpaTOs, avv Ta> irava'^ i(o koI dyaOat Kal ^woirotw aov
TTVSV fiaTl.
[_(Oratio ad Christum' directa.)']
[(Sacerdos.) "Ava^ ixiyitTre, Kal rw irarpl (Tvvapê, 6 rw irw /cparet
TOV adriv aKoXevffag, Koi tov âvarov Trarrjtrag, Kal tov 'Ifxyvpov Se(t-
uevtrag, Kal tov 'Adap. ek tckôv avacTTijaag Trj êovpyiKij crov hvvapet Kal
dxoTLCTTiKrj aiyXr] Trjg arJQ appijTOv êottjtoq, avTog SiarTTOTa, cia Tfjg psTa-
Xfi-^£<i)g TOV a.j(pa.VTOv aov aiopaTog /cat tov Tipiov aov a'lpaTog kâiroaTEi-
\ov Ti]V aopaTOV aov deîav, ti)v TrXrjpij evXoyiuiy, Kal Travrag rjpdg
evXoyrjaov, oiKTEtprjaov, aQivoiaov ttJ ê'iKfj aov ZvvapEi Kal TVEpitXE a^'
fipwv Tijv KaKorjdr] Kal apaprada aapKiKrjg kinQvpiag kpyaaiaV /carau-
yaaov Tovg vor]TOvg yjpwv 6(j)9aXpovg Trjg TTEpiKEipivrjg iôfepdg avopiag,
avpaipov i]pa.g 7w TrappaKapiaTU), rw EvapEaTijaavTi aoi avXXoyt^, otl Sia
aov Kai avv aoi rw iraTpl Kal tw Travayio) irvEvpaTi Trac vpvog TvpiiTEi,
Tipt), KpaTog, TrpoaKvvrjaig te Kai EvâpiaTia, vvv Kai act Kai Elg TOvg
alijvag twv atwvwv.]*
* Septimi seculi esse auctorem, cum serioris omnino barbara setatis di-
ctione, turn barbaro illo 6 'S.uXKoyog de Spiritu Saucto (qui scilicet Verbum
etiam sit), comprobatur.
Liturgia S. Cyrilli Coptarum. iEtliiopura Canon universalis.
Domine qui seternum lumen

vitae et fortitudinem servis tuis
tradidisti .... benedic illis
etiam hac die et postea per D. N.

J. C. per quem, etc. Amen.
Diac. Gratias agimus Domino
cujus sancta suscepimus
Socerd. Exaltabo te rex meus
et Deus meus. Et benedicam
nomini tuo in secula, etc. (Ps.
cxlv.)
Or alio dominica.*
Pater noster qui es in ccelis, ne

Desunt.
nos inducas in tentationem,
cum participes facti fuerimus
corporis sancti et sauguinis pre-
tiosi : gratiasque agimus quod
nos dignos feceris communicant!
mysterio glorise et sanctitatis,
quod omnem intelligentiam su-

perat : benedicam tibi et laudabo
nomen tuum in seculum et in
seculum seculi.
Pop. Pater noster.
Sac.Laudem Domini loquitur
OS meum.
Et omnis caro benedicet nomen
sanctum ejus in seculum seculi.
Poj). Pater noster.
animorum ... da
Sac. Rector
Cor
nobis oculos intelligentiam.
mundum crea in nobis, Domine,
ut perpetuo intelligamus bonita-
* Morem aliquarum ecclesiarum indicant orationera dominicam,

liajcce
peracta communione, dicendi vel repetendi. Antiquo mori in ecclesia

Alexandrina testimonium prajbent et vetiis Liturgia (vid. p. 119.) et textus
noster Grsecus (p. 162,),
(Dimissio Populi.)
Diaconus. Tlopsvea-Os iv elprfvy.

Populus. 'Ev ovofxarL Kvplov.
Sacerdos elata voce. 'H dyanr] tov Sîov koI irarpos, rj xdpis
rod vlov, Kvpiov hs rjfxoiv, ^\rj<Tov X.pL(7T0v, 77 Kotvoavia koL rj Scopsa
TOV Travayiov TTVSVfJiaros, slrj fisrd irdvrwv i^fiMV vvv koX del Kat
sis Toiis aloivas tmv alcovcov.
Populus. ÂjJbrjV.
El?; TO ovofia Kvplov svXoyrjfispov.
(Oratio privata Sacerdotis in Sacello.)
"ESco/cay 1^/jbiv, BsaTrora tov dycaa/Jibv sv tj) /xsTOVJ-ia tov irav-
ayiov cr(o/jiaTOs koX tov tljjuiov aY/xaTos tov pLOVoyzvov s ctov viov,
Bos rjpZv TrjV xdpLV Koi Tr]v Scopsdv Toii Travayiov irvsvpâTOs, Kat
(f)vXaôv r)p,ds dacopLovs sv T<p Biw Kol oSrjyTjaov sis T-qv TsXstav
aTToXvTpaxTLV Kal viodsaiav, Kal sis Tas p^sWovaas alwvLOVs diro-

Xavasts. Xv yap si 6 dyiaapos r]po3V, Kal aol ttjv Boâv dva-
TrspbTTwpiSV, Tw iraTpl Kal tm vlS Kal Ta> dylco nrvsvpiaTi vvv Kal dsl
Kal sis Tovs aloivas tmv alcovcov.
Populus. Âpirjv.
Sacerdos. WLprjvq irdaiv.

Populus. Kat T(p irvsvpâri crov.
Et dimlttit dicens : ^vKoysiTo) 6 S^sos 6 svXoyoiv Kal dryid^cov Kal

(TKSTratv Kal BiaTrjpcov irdvTas i^p,ds Bid t^s pusde^sois tmv dr/icov av-
TOV pLV(7T7]pl(i)V, 6 MV SvXoyTjTOS sls TOVS alwvas TCOV al(OV(t)V. Âpirjv.
:
tern et amorem erga homines Dei

nosti-i : benignus esto animÊ
nostraa, mentemque puram et
rectam nobis largire qui corpus
tuum et sanguinem percepimus,
quia tuum est regnum, Do-
mine, laus et benedictio,
Pater, Fili, et Spiritus San-
cte, nunc et semper et in
secula seculorum. Amen.
Oratio Benedictionis (super
populum prostratum).
Domine Deus noster, lumen
inextinguibile, respice servos
tuos et ancillas tuas, sereque in
cordibus eorum timorem nominis
tui et numera illos ut fructificent
Desunt.
in benedictione quibus datum est
corpus tuum et sanguis tuus
utque habitet super eos qui in-
clinant capita sua coram
te,populum tuum, viros, mulie-
res, et infantes, et nos etiam illis
adjunge, protege, dirige et

salva, per virtu tem arch-
angelorum tuorum. Ab omni
opere malo remove nos ad omne :
opus bonum adjunge nos per :
Xum unig. tuum, per quem, etc.

etc.
(Snbscriptio.)
" Hie finem habet Liturgia

Fatrum nostrorum Apostolorum,
orationes eorum et bcnedictiones
eorum nobiscum sunt. Amen."
APPENDIX.
TABULAE COMPARAT^ LITURGI^ ALEXANDRINE.
I.
ORDO LITURGIAKUM ECCLESI^ ALEXANDRINE QUARTI QUINTIVE

SECULI INTER SE C031PARATARUM.
(Oblatio.)
Liturgia Divi Marci. Liturgia S. Cyrilli Liturgia Apostolica

Coptarum. jEtiiiopum.
Oratio introitus.
Oratio osculi pacis. Oratio osculis pacis. Oratio osculi pacis.
Oblatio munerum a populo
facta.
Oratio protheseos.
Prima Eucharistice Pars.
Praefatio Eucharistise. Prsefatio, ut in Gr. Prsefatio brevior.

Laiidis et gratiarum actio Praefatio amplif.
(Vere dignum).
Pi'cces pro ecclesia (crim Preces pro ecclesia (cum Preces pro ecclesia.
diptychis mortuorum). diptychis mortuorum).
Sanctus, sanctus, sanctus Sanctus, sanctus, sanctixs Sanctus, sanctus, sanctus
(Vere pleui sunt cceli, (Vere pleni sunt cceli, (Vere pleni sunt coeli,
etc.) etc.) etc.)
Secunda EucharisticB Pars.
Verba institutionis. Verba institutionis, ut in Verba institutionis, ut in

Gr. at diverso prooemio. Gr. at diverso procemio.
Mortem D. annunciantes. Mortem D. annunciantes, Memoriam_mortis agentis,
etc. ut in Gr. etc.
TABULJS COMPARAT^ LIT. ALEXANDEINiE. 175
Liturgia Divi Marci. Liturgia S. Cyrilli Liturgia Apostolica

Coptarum. jEthiopum.
Invocatio Sp. Sanct. super Invocatio Sp. Sanct. ut in Invocatio Sp. Sanct. super
populmn et munera. Gr. panem et vinum.
Ut fiant omnibus ea su- Ut in Gr. Ut in Gr.
mentibus.
Consecratio populi : ante Consecratio populi.
P.N.
Pater Noster.
Benedictio post P.N. Benedictio.
II.
ORDO 0RIGENLA.ND3 COMPARATDS CUM EO QUI INDE A CONSTANTINI

TE3IP0RIBUS INVALUIT.
Tempus Origenis. Addltamenta quarti ineun- Additaraenta quinti, sexti,

tisque quinti secuU. septimique seculi.
Introitus, Lectio, Litania,

OfFertorium.
Oblatio populi. Oratio introitus. Oratioues sacerdotis se-
Prajfatio. cretse.
Gratiarum actio.
Preces precatoriie :
pro ecclesia.
pro pace ccelesti et pro imperatore Christiano. Orationes pacis, incensus,
imperii, protheseos.
pro segrotantibus et
afflictis.
pro peregrinantibus et
navigantibus.
pro benedictione ter-
rse.
pro pie defunctis. pro Marco Evangclista Invocatio B. Maria; V.
Introductio ad bymnum pro offerentibus. pro episcopo (patriarcha),
seraphicum. civitate, et populo.
Sanctus, sanctus, sanctus.
Vere pleni sunt cceli.
Verba instituiionis.
" Memorcs igitur," cum Amplificationes.
invocationc Spiritus.
Consecratio populi.
Oratio domiuica.
Oratio Libera nos.
Communio.
Postcommunio.
Dimissio cum benedictione. Oratio ad Clunstum di-
recta.
: : " :
176 TABULA COMPARAT^ LIT. ALEXANDRINiE.
III.
ORDO ANTIQUISSIMUS COMPARATUS CUM TRIBUS POSTERIOBIBUS

LITURGIIS.
Osculum Pads.
Ordo antiquissimus apud iEthiopes Graeci Marci, Coptica Cyrilli, et jEthiopuni

servatus. secunda.
Oblatio populi, cum precibus offerentium Oblatio liturgica (introitus, oblatio, pro-
pro more et facultate. thesis).
Eucharistia (Laudes).
Prasfatio (laudes). Prsefatio.

Gratiarum actio Gratiarum actio (^th. 2. excepta).
" Gratias agimus tibi D." " Vere diguum et justum.
(prteparatoria ad passionem et institn- Preces : Sanctus, sanctus, sanctus,
tionem coenas). " Vere pleni sunt cceli," etc.
Celehratio Mysterii.
A. Consecratio.
Verba institutiouis (Evaiigelii verba). Verba institutionis (cum introductione

et am])lificatione).
Invocatio Spiritus Sancti, cum doxolo- Invocatio super [populum etj munera
gia :
" Recordantes igitur mortis, " Ut fiant omnibus," etc.
super oblationes hujus eccl. et pro
sanctificatione eonim qui de iis su-
munt."
Consecratio et obsignatio populi devo- Consecratio et obsignatio populi, sacer-
ventis sese (pi'remissa exhortatione) dote benedicente, interposita oratione
" Omnibus benedic in Cliristo." dominica (exc. ^tli. 2.)
B. Communio.
Hymnus laiidis.
Communio populi. Communio.
Gratiarum actio jiro percepto mysterio. Consecratio populi,
Oratio dominical •
Tca n
Gratiarmn actio J
Impositio manuum.
(Benedictio populi dimissoria). Benedictio dimissoria.
Dimissio populi.
:
177
CAPUT SECUNDUM.
LITURGIA ECCLESIiE ANTIOCHENiE.
DE LITURGIA ANTIOCHENA TESTIMONIA GENERALIA.
1. De Ifjnatio (sub Trajano) Psalmodlce ontiphonicai in ecclcsia

Antiocheiia ex visione mstitutore, Socrates, H. E. vi. 8. (Bingli.
xill. 5. 5.): AsKTEOV he koX oOav T't]V apxv^ sXa^sv ?) Kara tovs
avTi,(j)covovs v/iivovs sv rf} sKKkrjala avvijdsLa. . . . 'I^mTtoy
ÂvTto'^SLas TTjS Xvplas rplros airb rod diroaToXov UsTpou sttoctko-
iros, OS KoX Tols airoaToKoLs avrols avvSi£Tpt,-\p-sv, oTnaaiav slSsv
ajjEXcov, Slo, tmv uvTKpoovwv v/jivcov Tr]v cvyiav TpidSa v/xvovvToyv,
Kol rov rpoTTOv rod opcifiaros rfj iu ÂvTto-^sia sKK\r]cria TrapsScoKSV.
Quaj verba cur ad hynmum matutlnum et ad ilia verba in com-

munione cantata, U?iits Sanctus, tamquam Antiphonam versus
solemnis, Sancta Sanctis, spectare videantur, dictum jam est,
ubi de hoc Liturgiaj loco disputavimus ; v. etiam Prolegomena.
2. De Psalmodia, usque ad Leontii astatem, qui Antiochias
clrclter annum 350 eplscopus erat, non a daohus choris vicissim
canentibus (igitur a prcecentore et imo respondentium choro)
pcrsoluta, v. Theodoretum (citca ann. 440), H. E. lib. ii. c. 24.
OvTOi (Flavianus et Diodorus, qui rejecta Leontii communione
quippe qui Ariani hasresi faveret, fideles in martyrum basilicis
congregavei'ant) irpwrot St^'"; hisXovres tovs twv -^dXkovTwv

yopovs Ik îaZoyJ)s aBstv tijv Aav'iTtK7)v shlhaâv fjbs\(p8cav' koX
Tovro sv W-VTio-^sca Trptbrov ap^dfxsvov Trdvroas SisSpa/xs Koi

KUTsXa/Ss t/}s oli<ouf.isv7]s TO. Tspfiara.
VOL. IT I. iV
178 LITURGIA ECCLESIiE ANTIOCHEN^.
3. Cyrilli Hierosolymitani (c. ann. 350) expllcationem Litur-

gia3 Antiochcnte in Prolcgomenis dedimus integram quae ad :
singula illustranda necessaria esse viJebantur, suo loco Graece

attulimus.
4. Jacobus Eclessenus (c. ann. 650). Expositionem Liturgiê
Jacobi (ex Assemani Bibl. Orient, i. 479. cf. Assemani jun.
Cod. Lit. IV. B. Missale Hierosol. p. 240-245.) hie repetimus,
omissis iis partibus, qure deinceps comraentarii loco ad singulos
quos illustrant Liturgias locos afFerentur.
" De oblationis sacrificii ordine ac ritu doctrinam quam a
patribus nostris accepimus edisserendam aggredimur. De my-
stica igitur hac rationalis et incruenti sacrificii administratione,
hoc est oblatione, vel Liturgia, ha^c nobis patres nostri tradide-
runt. Post lectioneni sacrorum libroruni veteris ac novi testa-

ment! tres oportet fieri oi'ationes. . . . Post communionem
autem prasceperunt fieri confessionem et gratiarum actionem, eo
quod digni facti sunt participatione coi'poris et sanguinis. Item
mandarunt fieri orationem impositionis nianus ; atque ita a
ministro populum dimitti, ut abeant in pace.
" Necesse est autem, ut in hoc loco de varietatibus, quas in
Liturgia contingunt, disseram. Duo itaque ordines in hac obla-
tionis Liturgia occurrunt: alter ad oblationem et confectionem
ipsorum (niysteriorum) pertinet ; alter ad commemorationes.
Et quidem, qui in urbe regia, aut in Graecorum provinciis com-
morantur, sicut nos ofterimus, sic et ipsi commemorationes
peragunt : primum scilicet ofFerunt, deinde commemorationes
statim perficiunt ; licet hte apud nonnullos plures sint, apud
alios Atque idcirco sacerdos
pauciores, et magis particulares.
ait: Memento, Domine, eorum quorum meminimus et quorum
'
non meminimus.' Initiuui autem ordinis commemorationum ibi

est, emu dicimus ' Item offerimus tibi
: hoc idem tremendum et
incruentum sacrificium pro Sion matre omnium ecclesiarum,'
etc. Patres vero Alexandrini aliter ofFcrunt : nam prius ordl-
nem commemorationum implent, deinde subjungunt ordinem
sacrae oblationis. Est etiam diversitas in commemorationibus
'
TESTIMONIA GENERALIA. 179
cum dicltur: * Sicut erat, et est, ct perinanet In gcncrationem

generationum, et in omnia sascula sajculorum. Amen.' Quani
quidem orationem in iirbe Alexandria ipse sacerdos terminat,
inquiens :
' Sicut erat,' etc. Et postea populus dicit ' Amen
dnmtaxat. Aliaquoque intercedit in compluribus ecclesiis, nam
pro ' Unus pater sanctus,' etc., nonnuUi diciint ' Unus dominus,
unus filius Jesus Cbristus in gloria Dei patris. Amen.'
" Tribus vicibus autem tradiderunt nobis Patres, ut cruces
super mysteria exprimeremus Item noveris,
quod si undique circumassistant ministri, oportet super omncs a

sacerdote crucem fieri. Sin autem, ad eam dumtaxat partem
crux fiat ubi adstant. Similiter et canones, quos ministri reci-
tant, lis absentibus non est neccsse a sacerdote recitari. Rc-
sponsiones autem, quas populus dicit, ut ' Habemus ad domi-
num ; Dignum et justum est ; Unus pater,' etc., et alias liujus-
modi, quibus populus saccrdoti respondet, etiamsi nemo pn^tcr

presbyterum adsit, ea3 tamen a presbytcro j)raitcrmittenda3 non
sunt, CO quod oaines necessarlaj sint, et Liturgias pars cen-
seantur."
A' 2
::
180 LITURGIA ECCLESI^ ANTIOCHEN^,
LITURGIA, QiVM S. JACOBI DICITUR,
ECCLESLZE ANTIOCHEN^ ET HIEROSOLYMITAN^,
AD QUAETI SECDLl OKDINEM QUANTUM FIERI POTL'IT
RESTITUTA.*
Sacerdos.f
'H %«/3ts Tou Kvpiov Tjiiwv Îrjaov l^piarov, 77 ajaTn) Ssov
* Oinittuntur quae Byzantinorum GrjBco, et Syrlaco Monopliysitarum

textui non sunt communia. Quae non ad textum quarti seculi pertinent,
sed quinti esse seculi videntur, per minusculas distinguuntur. Textus
Syriaci interpretationem ea tantum de causa non apposuimus ubicunque
cum Grseco ad verbum congruit, ne nimis excresceret libri volumen.
f Populum cruce signans, secundum Jacobum Edessenum, Pr£Ecedit
vero secundum Epiphanium Osculum pacis intranti sacerdoti Diaconus
:
aquam ofFert ad manus lavandas.

De iis quse Anaphoram seculo septimo prascedebant orationibus Jacobus
Edessenus, illius seculi auctor eruditissimus et prudentlssimus, ita loquitur
" Post lectionem S. Scripturje tres orationes dicendaj Pro Audientibus, :
pro Energumenis, pro Pcenitentibus. Cessaverunt orationes cum disciplina,

diaconi vero ad illas orationes quasi revera fierent respicientes exclamant
Abite Audientes ! Abite Energumeni ! Audite Pceriitentes !
" Tunc Diaconus exclamat Clandantur januce !

:
" Post concilium 318 patrum (Nicrenum) symbolum fidei insertum (quod
idem fuUone factum esse constat), quo recitato tres Ora-

AntiocliiEe a Petro
tiones Jidelium dicuntur: pro pace, quando imponuntur manus, quando sacra
mensa detegitur.
" Quibus peractis Diaconus exclamat Attenti (sc. Srw/zsj' koXiZc).
: !
" Quo facto Sacerdos populo pacem adprecatur, cruce eum signans, quod
antiquitus factum fuit verbis :
'
Pax vobiscum omnibus,' deinde vero
hisce :
: :
QU^ S. JACOB! DICITUR. 181
TTorpos Kol r) KOivwvia tov dyiov irvsufiaros fiSTci ttuvtcov

*
VfJbCOV '
Populus. Kat fji^sra tov TrvsvfxaTos aov.

Sacerdos. "Ava> [o'x'Â'^'^ '''^^ ôvv kut] ras KapSias.
Populus. ^'R'ô/Msv Trpbs tov Kvpiov.
" Caritas Dei Patris, gratia unigeniti Filii, et communio Splritus

Sancti, sit cum vobiscum omnibus.
" Populo vero responsio hsec semper :
" Et cum spiritu tuo.

" Alexandrini Patres habent pro eo :
" Dominus vobiscum. Sursum corda, etc."

Seculo quarto ineunte preces quae in celebratione eucharistias ad altare
dicebantur non omnes fuisse praescriptas, sed quasdam etiam, ut cum Ter-
tuUiano loquar, de pectore dici solitas, probatiir loco classico a Binghamo
mire vexato (xiii. 5. 7.), epistolse Epiphanii ad Joannem episcopum Hiero-
solymitanum, quae Latine tantum exstat, hisce verbis
" Illud quoque audiens admiratus sum, quod quidam qui sclent ultro
citroque portare rurausculos, et his quae audierunt semper addere, ut tri-
stitias et rixas inter fratres concitent, te quoque turbaverunt et dixerunt,
quod in oratione, quando offerimus sacrificia Deo, soleamus pro te dicere
Dotnine, prcBsia Joanni, ut recte crcdat. Noli nos in tantum putare rusticos
ut hoc tam aperte dicere potuerimus. Quamquam enim hoc in corde meo
semper orem, tamen, ut simpliciter fatear, nunquam in alienas aures protuH,
ne te viderer parvi pendere, dilectissime. Quando autem complemus ora-
tionem secundum ritum mysteriorum et pro omnibus, et pro te quoque
dicimus, Custodi ilium, qui prtedicat veritatem : vel certe ita : Tu prtesta,
domine, et custodi, ut ille verbum prajdicet veritatis : sicut occasio sermonis
consequentiam."
se tulerit et habuerit oratio
* Hanc lectionem, apostolica S. Pauli verba in calce secundae ad Corin-
thios epistoljB apprime sequentem, praebet Theodoretus Ep. ad Jo. CEcono-
mum, 0pp. iii. p. 132. Serm. hisce verbis : 'H xapif tov Kvpiov ij/idiv k.t.X. .
.... TovTO ci iv TcarraiQ rdig tKK\7](Tiaig Tt)g ixvariKTiq iari XeiTOvpyiag Trpooi/jLiov,
Textus Graecus Demetrii Ducae (Par. 1526) quem vide ap. Fabric. Cod.
Apocr. t. ni. : ij aycnrij TOV Kvpiov Kai Trarpbc, t]
x«f"C '''ov Kvpiov Kai ^tov, Kai 7]
Koiiâtvia Kai i] Siopeu tov ayiov Tri'ivfiaTog ihj fiera iravTiav vfuZv.
Similiter textus Renaudotii Syriacus : Caritas Patris, gratia Filii, et com-

municatio Spiritus sancti, sint cum vobis omnibus.
Propius accedit ad antiquam veritatem textus Nestorianorum qui SS.
Apostolorum dicitur, apud Renaud. ii. 589. Gratia Domini nostri Josu
:
Christi, et caritas Dei Patris, et communicatio Spiritus Sancti, sit cum,

omnibus nobis nunc, etc.
A- 3
: '
182 LITURGIA ECCLESIiE ANTIOCHEN^,
Sacerdos. ^v')(api,(TTt]<TO)[jbsv ro) Kvpl(p.
Populus. "Aîov Koi hUaiov*
Sacerdos.
'Oy d\7]9a)S aîov sari Koi SIkulop, irpsirov ts koI o^sCkoixsvov,
as alvslv, as v/xstv, as suXoyslv, as irpoaicvvsiv, as boôXoyslv, aou

sv-)(apLaTslv ru) Trdar]? Krlasws oparrjs rs Kol doparov hrjixtovpyu) '
ov vjjbvovaiv oi ovpavol rcov ovpavcov, koX nraaa i] Siivafxis avTwv

rjXios TS KOL asXijvT], kol 7ra? o tmv ciarpcov yopo^, yrj, ^dXaaaa
KoX irdvTa rd sv avrois ' 'IspouaaXy/j, r] STrovpdvLOS \javi)yvpiQ^ -j-
iKKXi]aLa TrpcoTOTOKCov dTToysypafMiUySUOiv su rols ovpavois' d/yysXoi,

dpxdyysXot, Bpovoc, Kvptorrjrss, dp-âxL rs Kul sôvaiai kol hvvd-
* Textum in LIS. interpolatum et mancum (omissa enim sunt qua3 inter

"Avto Tag KcipciaQ et "Aîoj- kcu liKaiot' dicenda erant) supplet locus Cyrilli
Hierosolymitani, qui in quinta ilia catechesi mystagogica, i. e. inHomilia ad
Catechumenos modo initiates directa, haec profert : "Avoj rag KcipSiag
tlra ciTTOKpivtoOt' "Exoptv irpog tov Kvpiov dra 6
itoivg XeysL' 'EvxapiOTija ii)iJ.iv t(^ Kvp'np .... iira XkytTt' "Aîov Kal
liKatoi'.
Ab ea qufe jam sequitur oratione 'Qg a\r]6t2g aliov usque ad Invocationem,

secundum Jacobum Edessenum prior pars Oblationis pertinet Commemo- :
ratio est Liturgite pars altera. Priorem accurate sic describit auctor ille
doctissimus :
" Incipit : Dignum et justum est nos te laudare. Persequitur totum

salutis ordinem, scilicet creationem hominis, redemtionem, et Christi pas-
sionem. Pro Spiritus Sancti quoque communicatione precatur :
" quibus
ultimis verbis Invocationem Spiritus Sancti significat. Eodem modo jam
Cyrillus in ilia Catecbesi, qua3 post illustratam PraBfationem ita pergit
Mtrd ravTa j-ivrifôvevopev ovpavov Kal y rj g Kai Si aXac ai]g, ijXiov Kal
aarpMV kui
atXitvi]g, 7raa)]g rrjg Kristwg XoyiKrjg rt Kal ciXoyov, opartjg re, Kal
aoparoV dyytXiov, dpxayy iXdJV, Svvafj.S(i)7', kv piOT i]twv, apx'^'^'i tôv-

(Tiiijv, ^p6v(i)V, Tujv ;^£|0OD/3iju rcDv -KoXvirpoaioTcwv' Svi'dpei Xsyovreg rov
AajSiS' MtyaXvvars rdv Kvpiov avv kfioi, Mv)]iiovtuo[itv Kal tmv (Jtpa<p\p, & tv
TTVEVfjiari dy'n^ iQtdffaro 'Hcratag iraptffTriKoTa kiikXoj rov Bpovov roi Btov' Kal
rals [lev Svffl irrepvî KaTaKakvTrrovra ro TrpocrwTrov, ralg 5e Svtrl

Tovg TToSag, Kal ralg Svffl Trtrofieva, Kal Xkyovra' "Ayiog uyiog
liyiog Kvpiog Sa/3«w0 Sequuntur de prece Invocationis qua? suo
loco dabimus.
Vox Travi'iyvpir nou redditur in textu Syrorum.
"j"
'
QUJE S. JACOBI DICITUR. 183
fjbSLS (f)o/3epal, Kai ra ^fpofySi/x irokvoixnara /cat tu iâTrrspvya

crepafplfi, a rais fisv Sual ivTspv^c KaTaKaXvirrsi, ra irpoacoTra sau-
rcov, Tois hs hval ras irohas, /cal rats Svalv iTTTci/JiSva, KSKpajsv
sTspov irpos sTSpov aKarairavaTOis (nofjuacnv, aaiy/jrois SoôXo-
ycacs, Tov sttlvUlov v/jlvov ttjs fMsyaXoTrpSTTovs aov Soîjs, Xapbirpa
ry <â}vfi ahovra, ôcoyra, SoôXoyovvra, KSKpayoTa koX Xsyovra'
Populus.
"Aytos, ayios, ayios, Kvpts "ââwO

HXijprjs 6 ovpavos koX rj yrj rrjs So^rjs aov.
[] Qiorayya o* iv rotg v\lii(TTOiQ

'
^vXoyrifitt'OQ 6 ip'^ôpEVoq hv ovopari Kvpiov.
'Qiaavya, 6 iv toIq vxpiaroig.J
(Sacerdos, signans dona :)
"Ayios si /SacTiXsv tmv aloovcou koL Trda-'qs wyuoavvrjs Kvptos Kai
hcoTrjp '
aytos Kai 6 fxovoysvrjs aov vlos, 6 Kvptos rjfioyv Îrjaovs
Xpicrros *
dytov 8s Kai to irvsvfxd aov to dytov, to ipswcov to,
TTovTa, Kai TO, jSddrf aov tov S^sov. "Aytos el iravTOKpaTop, Trav-
TaSwa/jts, dyaOs.li Avtov tov /Movoysvi] aov vlov tov Kvptov
delendum credere quia in locis biblicis (Matt. ix. Marc, xi.) non
* 'O noli
occurrat. Qui Syrorum linguam loquebantur hujus Liturgiae auctores
probe noverant sensum vocis Osanna esse " Salvos fac nos, quassumus," et
maxime consentaneam.
ideo vocativi notani in sequentibus esse sensui vel
De Hosanna ad Canonem Gregorianutn dicimus.
et Benedictus vide quse
Sunt scilicet additamentum a choro concinendum, posteriorum temporum
Usui adaptatum, cum sacerdotis quse sequuntur preces secreta3 agerentur,
populo in silentio precante.
f Inserit hie textus Grsccus : ôfitpi^ tvairXayxvc, o avfiiraQ)) pdXtara iripl
TO irXdafia. to ffov' 6 Troirjaag awo yrig dvOpujirov kut I'lKova (ji)v Koi bjio'uoaiV 6
XapiadfjiivoQ aintp Tt)v tov TrapaStiffov OTroXauaii', 7rapa(3dvra ^t Trjv Ivto\i]v aov,
Kai iKTriTopTO, Tovrov oil TTapiidtg, ovSe iyKarkXiTTtg., dyaOe, aX\' tTraiSevtjag avTov
wg tvOTrXayxvog TraTr/p, iKaXiffag airov ^td j'o/xoji, tTrniSaywyfjcrag avTov Sia tu)v
vpo(pT]TiZv' "YiTTepov Se . . . Quae ideo hie alTerinius quod bujusmodi preces,
at libere, ut spiritus ferebat, hoc loco esse dictas a sacerdote vel ab episcopo
sacra facientc, Chrysostomus, qui et Antiochiai presbyter), ct Byzantii epi-
If 4
'
184 LITURGIA ECCLESIiE ANTIOCHEN.E,
rjfxoyv 'Irjcrovv ^pcarov sâiricrTsCkas sis tov KQ<y\iQV, 'Iva skdwv

rrjv arjv avavzoocrr] koI dveyslpr} stKova ' os KarskOoov sk tmv ov~
pavMV Kol (japKwOsls sk Trvsvixaros a<y[ov Koi Capias rrjs nrapOsvov
[(.at ^fordkou*] •
avvavacrrpacpSLS rs rots- dv$pco7roi9, nrdvTa cpKO-
vojX7](TS irpos croiTrjplav tov jsvovs rjiioiv. fxsWcov hs tov sKovacov
Koi ^(OOTTOLOV Slu (JTavpov SdvaTov 6 dva[jbdpT7]T0s'\ virsp rijxoiv
TOiV dfiapTcoXoyv KUTaSs'X^saOai, sv Tr) vvktI y irapshldoTO, p-d\-

\ov Bs kavTov irapsSlSov, virsp ttjs tov Koa/jiov ôirjs kol crcorr]-
pias
Aa^cjv TOV apTov sin tmv d'yloov koX d'^^^pdvTcov koX dixwfiwv
KoX ddavaTcov avTov ')(SipS)V, dva^Xs^âs sis tov ovpavov \_KaL dva-
deiâg aoi tu> êio Kal irarpi |], sv')(api,crTi]aas, ^ d'yidcras, (>J«) Kkd-
cras'§5 ^shcoKSV \jipiv toIq civtov padrjrcuc kcil ctTrooroXotc 1) 1 SiTTCov
*
Ad^STS, (pdysTS. TovTo fjbou icTTt TO acofia, to virsp v/hmv kXco-

fisvov Kol SiSojusvov sis dcbsatv dfiapTtcov,
Populus. ÂfMi]v.
Sacerdos.
'ilcravTcos fMSTa to Ssiirvrjaai., Xa^cov to iroTvpiov, koX Kspdaas

i^ olvov Kal vSaTos, kol dvaj3\s-<âs sis tov ovpavov \_Kai dvadtiâc
trol rw ^£w Kcd Trarplj], sv')(âpia-T7]aas, dryidcras, svXoyiâas, Trkijaas
Trvsv/LbaTOS djlov sScoksv [Jiply ro'ig avrov /xa0/jra7t ^J sIttcov, JIlsts
i^ avTOv TrdvTSs, tovto /jlov hcttI to al[xa to tyjs Kaivrjs Sia6}]K7]s
TO vTTsp ii/XMV Kal TToWoov sK')(s6fxsvov Kol BittScho/xsvov sis d(psaiv

dfjbapTiMV.
Populus. ÂjJirjV.
scopi munere functus est, diserte docet in loco classico quera ad liturgiam
ejus nomine insignitam exbibemus.
* Insertum post concilium Ephesianum anni 431.
V. infra ad verba 6 juoroe avanaprmoQ.

-f-
% Desunt in omnibus antiquis consecrationis formulis.

§ Primum crucis signum super elementa secundum Jacob. Edess.
II
Hajc inficete at antiquitus addita, cum vetustissima liturgia ecclesisE
Antiochenaj illis quae ferebantur Apostolicis Constitutionibus insereretur,
tanquam Apostolorum, imprimisque Jacobi, opus.
4- V. supra.
^ Interpolata ab auctore Constitutionum : quod hotandum.
QU^ S. JACOBI DICITUR. 18 >
Sacerdos.
TovTO TTOistrs sis rr]V i/jurjv avdfivqatv. 'OcrciKis 'ycip av sadirjTS

TOP dpTOV TOVrOV, Kol TO ITOry^pLOV TOVTO TTLVrjTS, TOP S^dvaTov
Tov vlov Tov dvOpMTTOV KaTajjsXXsTS, Kol TTjv avdaTuatv auTov
ofioXoysiTS, a%/3i9 ov sXOrj.
Populus. Tov S^dvaTov aov, Kupis, KaTayysWo/xsv * kal t7]v
dvdaTaaiv aov ofjuoXoyov/MSv.
Sacerdos.
^S/jLVr]/jLSV0L OVV KOl rjjbiSlS ol dfiapTOiXol TMV ^Ci>01T0L0iV avTov

fiadrjfjidTcov, tov croiTr^plov aTavpov koX tov SâvdTou koX ttjs
Ta(f)1]S KOl TTjS Tpirjfispov £K VSKpOiV dvacTTdaSOiS KoX TrjS £19 ov-
pavovs dvoSov koI ttjs sk. Ss^lmv aov tov S^sov koX iraTpos KaOs-
Spas Kal tT]9 BsvTspas ivSoôv Kal (jio/Sspds avTOv Trapovaias, OTav
sXOr] fXETa S6^r]s Kplvat ô)VTas Kal vsKpovs, OTav fJ,sXXr] diroScSo-
vat sKacTTM KaTa tu spya avTOv, irpoa^spofjuiv aoi hsairoTa ttju
<f)0^£pdv TavTTjv Kal dvaifiaKTOv Svalav'f, BEofisvoc Iva fjurj KaTa

Tas dfxapTias rnxcov iroLrjo-rjs fisd' ?;/u.cov, fxr]8£ KaTa tus dvop,ias
rjfxwv avTairoScoarjs "qpiXv dXXd KaTa Trjv (ti]v STTLSiKSiav Kal dipaTou
aov cfyiXavOpcoTTLav, vrr£pj3ds Kal sâX£i->\ras tov Kad' rjjJiSiV ystpo'
<ypa(})OV Tcov acov Ik£Twv. 'O yap Xaos aov Kal r] £KKXr}aCa aov
lK£T£VOVaL a£.
Populus. 'EXfT^croz/ ^/u,ds, Kvpis 6 êoy, 6 iraTrip 6 iravroKpaTwo'
iXsrjaov i^fids.
Sacerdos. ^^Xirâov rjixds 6 Bsbs /caxa to /xEja sXsos aov, Kal

aâiroaTEiXov i(f) r}p.ds Kal iirl ra TrpoKslfisva Boopa TavTa t^
TrvsOfid aov to iravdytov
[(Deinde inclinata cervice dicit :}: :) To Kvpiov kuI '(wonoLoy, t6 avy-
* Legitur KarayytXa/îtf.
t Qua3 sccjuuntur ad litaniaj modum expressa dubios videri possunt

jam
quippe quaj a Cyrillo ne verbo quldem sint mcmorata. Neque
antiqultatis,
tamen auserim ilia ex textu seculi quarti expungere.
I Quae uncis iuclusimus Cyrillo posteriora esse, ipsius verba arguimt quae
186 LITURGIA ECCLESI^ ANTIOCHENiE,
dporat' (Toi Tip •&£&]! kcu irarpi, kuI tco fxovoyei'Ei (tov v'ko, to avfiûffiXevoi',
TO ofiovaiof re Kcii avra'ihor' to XciXrjaav tv t'^fJ-f ^"«t wpofi'iTaiQ, cat ti]
Kaii'rj (Tov ciadfiKT]' to KaTa€av Iv e'icei TrepLffTepag liri tov Kvpiov {jfiiHv
Iridovv Xpicrroi' kv tm 'lopddi^y iroTafito Kal /.le'iray kir avrov to Karaâv

ETTi rove aTrofTTuXovQ GOV kv eidei TTvpiyioy yXwaawv iv to) VTrepww TiJQ
hyiag Kai eycotyOv 2twj', iy T)j iifjiipa. Tfjg Tr£yTr]KoaTiJQ' avro to KVEVfxa
crov to Trayuyioy KaTa-Tre/jLtpoy dicnroTa iif tifxac, kcu etti to. irpoKtifXEva
dyia ^wpa ravra*
Et erigens se exclamat:]
'
Iva ETrKpoLTTJaav rfj a<yla koX ayadfj koX ivSoô) avrov irapov-
cria ajtaa-rj (t^) * koX Troirjar] tov fxsv aprov tovtov crMfia ajLov
TOV X-ptaTov aov
Populus. 'Afi-ijv.
Kat TO TTOTrjpLov TOVTO oifjua TifiLov TOV ^picTTov aov ' •]"
Populus, Âfxriv.
''Iva jsvijTut iracTL toIs if uvtmv /xsTaXafi^dvovaiv sis a(f)£cnv

afiapTLOiV Kal sis ^cor]v alcoviov, sis ayiaatiov yjrv^cov Kal crcofxa-
Tcov, sis Kap7ro(f)opiav spycov ajadcov, sis aTr/ptyfiov Ti]s ajias aov
KaOoXLKTjS sKKXTjcrias, i)v sdsfisXlooaas sttI T7]V TrsTpav tTjs irlcr-
Tsws, iva TTuXat aSov fxr) KaTia'^vdcocrtv amrfs, pvo/xsvos avTrjv
diro irdarjs aipscrscos Kal aKavSdXcov Kal ipyaôfispcov tijv dvofxiav,
hLa(j>v\dTTOiv avTTjv /J'S)(pt Tijs avvTsXslas tov alwvos.
infra dabiraus. At jam quinto seculo ineunte esse inserta nil dubito:
quippe quEe in Melchitarum et Jacobitarum liturgiis iisdem verbis expressa
inveniantur.
* Secundum crucis signum super elementa secundum Jacobum Edess.
quando sacerdos dicit : Ut facial hunc panem, etc. : ubi observat quosdam
codices prtebere : ut illabens ostendat hunc panem, etc.
f Solemnia hajc invocationis verba tamquam hymnum ilium Serapliicum
et ccelestem excipientia ita refert Cyrillus, 1. 1. : Atd tovto yap tijv wapacoOd-
aav ijulv £K Twv êpafifi BeoXoyiav ravrrjv Xsyo/xtx', ottwq koivojvoI ri\Q vfiVUiSiag
toXq VTrsKpoafiioiQ yivojueOa ffrpaTiaig. Eira ayiaffavreg tavTOvg did TuJv Trvtvfia-
TiKoiv TOVTwv I'uvuv TTapaKoXovufv TOV (fiXdvBpbJTTov Bfov, T 6 uyiov TTViV/Xa

e'âTToartiXat IttI rd tt poKtif.iiva, 'Iva iroiijcrrj rhv /ikv dprov <T<ii fia
'KpiffTov' TOV £s oivov aifxa Xp larov. Ildi'Tojg ydp, oii dv ttpd'pniTO to
ciyiov irvtvfia tovto tjyiaaTai Kai nsTa(3e(i\t]Tai, En transsubstantionem, SI
qua3 sit, elementorum per verba invocationis perfectam !

:
QU^ S. JACOBI DICITUE. 187
(Inclinatus.)
* TIpocr(f)spofx,sv aoi hicnrora koX virsp rcov ciylcov aov tottcov,

ovs iSoâaas ttj S^£o<pavsia tov X.piaTOv aov, koX rfj i7Ti,(potTi]asi,
Tov TravajLou aov TrvEVfiaros' 7rpor]jovfxsvo)s vTrap T?}y svSoôv

^LCiiv, rT]s iirjTpos nraacbv roiv SKKX-rjaicov koL virsp t>}? Kara
iraaav ti]v OLKOV/Jbsvrjv dyias aov Ka6o\tK7]9 kol airoaToXiKrjs sk-
Kkrjaias' ifkovalas Koi vvv ras Scopsas tov Travaytov aov ttvsV'
jxaros s7ri')(opr]<y7]aov avrfj SsaTTora.
M.vi]a9T]TC Kvpis Koi Tcov sv avry aylcov irarspwv, kol aSe\(f)(i)v
7]/j,cov, Kat, EiriaKoiraiv tmv sv nrdar] rfj oiKOVfxsvr] 6p6oS6ô)s opOo-

TOfjLOvvTcov TOV \6<yov T7]s a7]9 akrjdslas.
^V7]a6r)Tt Kvpis ttXeovtcov, oSoiTropovvrcov, ^svctsvovtcov %pi-

ariavcbv, twv ev Ssa/jiots, tcov sv (jivXaKots, tuov sv al'^/xaXcoaiais
KUL sôpMis, TMV SV fiSToXKoL^ KoX /Saadvois KoX TTiKpals Sov-

Xetat? OVTOJV 7raTspa>v koX dSsXcpoov rjixoov.
* Altera pars oblatlonis secundum

Jacobum Edessenum. Postquam de
Invocatione egit supra ad primam orationem) Jacobus hsec addit " Se-
(v. :
quuntur exbortationes (i. e. Comraemorationes) quo tempore oblatlones

fiunt." Qua de re hjec observat (apud Assem. C. L. ii. p. 243. v. supra) :
" Qui in urbe regia habitant (Constantinopoli) et in provinciis Graecis ita ut

nos primum oblationem faciant, deinde ad Commemorationem procedunt
cujus initium est, ' Oiferimus tibi etiani hoc treniendum et incruentum sacri-
ficium pro Slone matre ecclesiarum.' Patres vero Alexandrini primum
Commemorationem faciunt, deinde Oblationem." Quae accurata et memora-
bilis est optimi illius theologi observatio.
Illustrissimum est de singulis Cyrilll testimonium, qui postquam de Invo-
cationis oratione egit, quippe qua' sacrificium spirituale et incruentum
absolvatur, ita pergit
Eira fiiTii to anapTiaQijvai t))v TivtvjxaTiKijV Sivaiai>, t))v araiueiKrov Xarpsiav
kiri T)ig ^vaiag tKeivti^ tou i\acr/iou napaKciXov^tv tov Oioy, imip KonniQ ruiv
iKK\ri<y'nov elpt'ii'tjg' VTrtp r/)e tov Koafiov avarafJiiag' VTrip (SaaiXitoV vir'ip tmv
arpariuiTwv kuI avfinax<^v' virip twv iv CKrdivtiaiQ' vrrep tmv KaTmrovovfttviov'
Kal aTTCiû-Xwc, virip nch'Twv (3ot]9iiag hoixtvwv hofiiOa TrdrreQ JyÊu-, Tavrt]v
jrpoafepovTtg Tt)v ^vaiav.
Eira [xvtjfiovtvoiiiv Kai twv irpoKSKOtntjfikvuiVf Trpojrov TTuTpiapxtiii', TrpOy'inrtJi',
aTTOffrcJXwj/, fiapTvpuiv' orcwg d Qiog raig ^f/vxaig avTiLv Kai irpiattiaig npoffSt^tjrai
>;/*iJv Tt)v Sirjmv. Eira Kai vicip riov TrpoKtKOifirjjxevwv ay'iujv Trarepwv Kai iiri-
ffcoTTwr, Kai iravTOJV aTrXwg tiLv iv >;/itj/ KpoKtKOip.)ifiivo)v' jxeyicrrtiv ovijcnv

iTKTTtvovTig iCFiaOai ralg ipvxti^Ct vKtp ujv 1} ^kijaig uvail/ipiTai, rTjg ayiag Kai
<lpiKwSKTrur>iQ 7TpoKitj.iit'>]Q S/uaUig.
:
l^lv/]a6r]rc Kvpts twv voaovvrwv Koi KafxvovTwv /cat rwv vtto
TTVsv/jidTcov uKaddpTcov svo-)(kovixsvoiv, TTjs Ttapd aov rou Ssov ra-

^ftas Idascos avrwv koX awTrjplas.
M.V7]a$7}TL Kvpis svKpacTLas dspcov, o/m/Spcov slprjvLKWv, BpoaMV
ayaOcov, Kapircov sixpoplas, kol tov aTS<pdvov rov sviavrov ttjs
'^prjaroTTjTos aov ol <ydp 6(f)da\,ju,ol irdvrcov si? as skirliôvat, koX

ai) SiSco? Tr]v Tpo(f)7]v avTMU sv suKaipia' dvovyzis av rrjv %£tpa
aov, Kai £[MTrnT\as irav ^wov svSoKias.
IsJlvrjaOrjTL koi irdvTwv roiv ivTSiXafxsvcov tj/mIv tov /xvrjfMovsvsiv
avTCOV sv rals 7rpoa£V')(ats.

"Et4 fivrjadrjvai, Kuraîcoaov koX ru>v rds iTpoa(popds ravras
IT poasvs<yKdvTcov sv rfj ay/jbspov '^jp^spa sttI to dyiov aov Svaia-
arrjpiov, Kol vTTsp S)v SKaaros irpoarjus^KSV^ rj Kara hidvoiav H%stj
KoX r&v dprlcos aot dvsjvoiapsvcov.* M.V7]a0r]TC, Kvpts 6 Ssbsf

roov irvsvpudTOiV koi nrdarjs aapKos, &v sp^vijaOTjp.sv Kol av ovk
£p,vâ$r}/jLev opOoho^wv, diro 'A/3fX tov hixalov P'S\pi ttjs arjpspov
r]p,spas. Autos sksI avTOVS dvdnavaov, sv %<>^/5a ^(ovtcov, sv tt}
/3aai\sLa aov, sv Trj Tpv(j)fj tov irapahslaov, sv Tols koXttols

A^padp,, Kol 'laaaK Kol ^\aKa>[3, toov dyi'cov iruTspcov rjpâiv
oOev dirsSpa ohvvrj, \v7rr] koI aTSvay/xos' sv6a siriaKOTrsl to (f)(ios
TOV Trpoad)Trov aov, koI KaTaXdpîrsu hid iravTos.

'Hytiwy hs Ta Tskrj TrjS ^wrjs, '^piaTtavd koX svdpsaTa Kal dva~
fidpTT]Ta, sv slp/]vr} KaTSvOvvov Kvpis, Kvpis, sTTtavvd'ycov rjp^ds vtto
TOV? TToSay Twz' skXsktcov aov, ots ^sXsls koi ois S^sXsi?, fiovov
'Xpopls ala')(yvr]s Kal irapairTcop^dTWV, hid tov pbovo<ysvovs aov vlov,

Kvplov TS Kal S^cov Kal acoTTjpos rjp^wv Î'qaov ^piaTov. Avtos ydp
iaTiv 6 fxovos dvap,dpT'r]Tos-f (pavsls sttI ttjs y^s.
Populus. "Av£9, d(f)£9, avy^coprjaov 6 ^so? Ta TrapaTTTcopâTa

7)p,a)V, Ta £KOvaia, Ta aKOvaia Ta ' sv sp<y(i> Kal Xoyw Ta ' sv yvcoasi
Kal dyvoia' Ta sv vvktI Kal sv rjp^spa' to. KaTa vovv Kal Sid-
voiav, Ta irdvTa rjptv av^'^coprjaov, coy dyaOos Kal ûXdvOpwTros'
* Nomina ex diptychis hic a Diacono legebantur.

igitur
]• Vide Hieronymi testimonium (Contra Pelag. ii.) " Sacerdotum
illustre :
quotidie ora concelebrant 6 /itoros dvafiaprtjToc, quod in lingua nostra dicitur

qui solus est sine peccato."
:
QU^ S. JACOBI DICITUR. 189
Sacerdos. Hdpcrc koL oiKTipfiots koI <^L\avdpwirla rov p-ovoys-

V0V9 aov viov, fisd^ ov svXoyrjTo? el koX hehoâajMsvos (tvv tw irava-
71'w Kol u'yaOcp Kol ^woirom aov Trvsvfxari, vvv Kal del koI sis rous
alcovas.^
Populus. Âfir]V.
Sacerdos. Ei/aT^v?/ irdaiv.
Populus. Kat rm irvaviJbari aov.
Sacerdos.
t'O Bîos Kai irarrip rov Kvpiov Kol S^sov koI acorPjpos 7]fj,(ov
Irjcrov ^piarov, 6 Ka9/]p,svos iirl tcov '^(spov^lfjb Kal Soâôfisvos

xjiro TbiV aspa<^\[Jb, at TrapsaT^Kacri, ')(^l\Lai îXtaSsy Kal ixvpiai fiv-
pidSss dylcov dyyeXcov Kal dp-âyysXcov crrpaTial, Ta pisv irpocrs-
V£-)(6evra aoi Bcopa, Sofiara, KapTTco/xara, sh 6a/jbj)v svcoSlas ttvsv-
fxariKrjs TrpocrsSsô), Kal dyidaai koI rsXsLcoaai, Karrj^Lcoaas dyaOs,

rfj '^dpiTL Tov ^piarov aov Kal rfj i7ri(f)0tT7]a£i rov iravaylov aov
Trvsv/iiaros ' dylaaov hsairora kol rds rjjxsTspas '^v')(cis Kal acofiara
Kal rd TTvevfjiara' Kal Kara^Looaov rjju,ds hsairoTa (jîXdvOpwirs

/jUStu 7rapp7]ala9 dKaraKpircos, sv Kadapa KapBia, yffv^fj avvTsrpi/x-
fjisvr], dvs7raLa')(yvT(p irpoacoTTM roX/xav kiTLKa\sladai as rov sv
ovpavols dycov Ssov Trarspa, Kal XsysiV
* De doxologia brec Jacobus Edessenus (1. 1.): "in commeniorationibus

cum dicitur ' Sicut erat et est et permanet in generationem generatioiium
et in omnia secula seculorum, Amen
urbe Alexandria ipse sacerdos
;
' in
tcrminat dicens Sicid erat, etc. Amen."
pojjulo respoiidente tantum,
In
ecclcsia Antiocliena igitur populus omnia haec verba resjiondebat Sicut erat, :
etc. At ipsa bajc verba ab antiquissimaj doxologiae formula fuisse alicna

Bingliamus optime probavit (xiv. 2. 1.), quippe quje uno tenorc ita cfTe-
rebatur
r/5 »; coâ [/cai to fcpurot'] ti'f tuvv, oIujvclq tCjv utiovwr,
f Cyrillus 1. 1. ita pergit : Eira iitrd ravra ti/v liix'iv Xfyofiiv iKthnp; J/i/ 6
2(iir;}p TTctpeSwKe roTt; oiKbioig avrov fx.aOi]TaiQy ^lera KciOapag ffvrii^liirewi; —arina
iTTiypatpufîei'oi rov Bthv kcu Xtyoi'-ft," ITfirtp tifiU'v 6 tv oiipai'dc, ctc. qua3
doinde sigillatim usque ad ilia verba: Libera nos a male, persequitur et
spiritualiter explicat.
: :
190 LITURGIA ECCLESI^ ANTIOCHEN^,
Populus. TlaTsp -qiMOiV 6 sv rots ovpavols, dyiacrd/jTco to ovofici

*
<70V ' K. T. X.
Sacerdos inclinatus dicit
Kai fjirj ELcrsvsyKTjs iqfids sis Trsipacrfxov, Kvpts Kvpis roov Swdfismv^
o Sioobs rr]v dadivstav rjfxcov ' dXKa pvaai rjn,ds diro rod irovrjpov.
'
On aov iarlv rj /SacriXsia koI (Syrus.)
r] SvvafiLs Koi 77 hoâ, rov ira- Per lesum Christum Domi-

rpos Kai Tou viov koi rov dylov num nostrum, per quem t'lbi,
nvvsvfJbaTOs, vvv koI dsl. etc.
Populus. Âp.rjv.
Sacerdos. Wip-qvTj wdo-LV.

Populus. Kal T&5 irvsvixarl aov.
[Diaconus.'l' Tac KecpaXag i)pu)v rw Kvpiu K\iru)pEr.

Sacerdos. 2oi tKXlrafXEv o'l ZovXoi aov Kvpie tovq iipe-ipovQ avj^trac,
aiviicZeyopEVOL tU Trapa aov TrXovma iXEi]. UXovfTiav Ti)y X(tpiy aov teal
Tt]v tvXoy'iav aov kiaTToaTeiXov ijply SiaTrora, kcu dyiaaou rdc "ipv^âg
ijjxCjv, Kcd ra aujfiara cat ra Trvevpara, 'Ira t't^tot yeyojpeda KOiywvot Kai
piroÔL yeyiadai Twy ayiwv aov fjLvarrjpiwy'
sIq iKpeaiy ufiapTLCjv Ka\ tlq ^(i)i)y (Syrus.)
alijjyioy. 2u yap TrpoaKvyijrog Kcii per gratiam et miserieordiam

hsôâapiyoQ i/Trapjêtc 6 Beog ijpwy, Jesu Cbristi Domini nostri, cum
KoX !) poyoyeyljQ aov vlog wti to
quo laudatus et benedictus es, in
Tryevpd aov to Trayayiov, vvy Koi

coclis et in terra cum spiritu tuo,
etc.
UEl.
* Scilicet quinque priora petita, usque ad verba : Dimitte nobis peccata,

etc.
I Qu£e hie leguntur inter Pacem et Sancta Sanctis textum incertum exlii-
bent, in Grsecis Syriacisque diversum qua; inaximam partem post annum :
431 stabilita esse credo. Syrorum liturgia psahnodiam ex bymno cherubico

et psalmorum versibus notissimis conflatam exhibet. Grseci textus oratio,
"AyiE d iv ayioig, iisdem fere verbis iegitur in textu Alexandrino interpolato
V. supra p. 123. Etiam Cyrillus jiost ilia qua? jam adduximus verba de
Oratione dominica statim ita pergit : Mtrd Tuv-a Xsyii 6 lepiug' Td ay la
To7g c'lyioig' ayta rd TrpoKi'tpwa, tTTKpoirijaiv It^dfiiva ayiov Trvivfiarog' uyiot,
Kai vfiiig nvivnarog iiyiov K(tTaS,no9fvrtc. Eira vfiiig Xsysre' E'lg (V'ytof, eig
Ktipiog 'ItjCFovs XpicTTog' aXijOwg yap I'lg tiyiog, ^vaei iiyiog' t}pilg Se Kai
ayioi, aW ov (pvcu, aXKd jueroxj/ Kul aaKijau Kai fw'xj/. Jacobi Edesseni testi-
monium infra afferemus, ubi ilia verba leguntur.
: ' : ;
Populus. 'A/xj}j/.
Sacerdos. Îpijpr) Tvaaiv.
Populus. Kcti ^£ra Tov TrvEvfiaroQ aov.

Diaconus. Mera <p6(3ov êov Trpocr^wfiEV.
(Sacerdos.)
"Aytf 6 ev aytoiQ dvairavo^xevoQ (Sjrus.)
Kvpie, ayiaaov ?//âe rw Xoyw r?/C Sanctus, Sanctus, Sanctus Do-

(Tr\Q -âpiTOc, KoX rrj e7ri(l}0iTiicrei tov minus Deus potens Sabaoth
TTcwayiov aov irpevâroc '

av yelp pleni sunt coeli et terra laudibus
tuis. Exaltare super coelos Deus,
eiTTCiQ decrwora, "Ayioi ecreade, on
et super oranem terram gloria
iyu> ctytoc elf.ii. KvpiE o êbg
tua. Ad te levavi oculos qui
ilfiCjy aKciTaXrjKTe êov Xoye tm
habitas in crelis.
TTCiTpl /cat TO) ayio) TTvevf-iciTi of.ioov-
aie, avraicit Kui a^wptcrrf, Trpoa-

îâi Toy dio'ipuToy viîrou iv toaq
dyiaiq vat dyaifxuKToic aov ^v-
aiuig, avy toIq yEpov€>\jj. /cot aepacfifi
Et post pcmca Eucharistiam
Kui Trap' ejuov tov aâpTwXov powv- accipiens in 7namis dicit :'\
TOQ Kui XiyoyTog "3
Ta wyia rols dyiois.*

Sancta Sanctis.
* Ilacc verba explicans Jacobus Edessenus addit " Qute verba alta voce :
cum proclainat, sacrainentum clevat et pnpulo monstrat quo facto jôpulus :
exclamat : Unus Pater, unus Sanctus," etc.

Solemnia hsEC verba, quae apud Grascos ubique sacratissimum comnumi-
onis initiura indicant, ab Antiochense ecclesijB consuetudine antiquissima
originem ducere multa sunt quaj persuadent. Inter quaj priuio loco noniino
qaa3 do Ignatii psalinodiae institute a Socrate nai'rantur, quem locum in
fronte hujus capituli dcdi. Hymnum habcs antiplionicum, hoc modo :
Tti ityin ~o7r uyintc,
Elf clytor, tig Kvpiog 'li]<70vg Xpirrrvg f!g ôKiiv ^foy T,nTp6g'
If) tj Ci'iâ tig Toi-g alwvcig twv aiwvuiv.
Vel secundum Syrum

Unus Pater Sanctus :
Unus Filius Sanctus

Unus Sjiiritus Sanctus.
Quas forma ut est niagis propria (îlla enim Gracca nil nisi extrema liynnii
:
Populus.
Ei? cijios, sis Kvpios ^li-jaovs (Syrus.)
l:^pi(JT09, sis Soâv Ssov irarpos, Unus Pater sanctus, unus

M T) Soâ sis Tous alajvas rcov Filius sanctus, unus Spii'itus
*
alcovcov. sanctus.
(Turn Sacerdos panem frangit, et partem in calicem iramergens,

dicit :)
Kvcoacs Tov iravwyiov aco/na- Inspergltur sanguis Domini

TOS Kai TOV TtfXLOV aiflUTOS TOV nostrl corpori ejus in nomine
Kvplov Kol Ssov Kal aoDTTjpos Patris et Filii et Spiritus
rjjxwv Îrjcrov 'KpiaTOV. sancti.
Fractio panis et signatio calicis.f
matutini verba cum doxologia exliibet) ita et antlquior milal videtur. Ac-
ceditquod Ignatius laudem sanctisslmce trinitatis in visione audisse dicitur?
quod idem est ac si dictum esset laudem Patris et Filii et Spiritus Sancti.
Kespiciunt vero omnia liaec ad angelorum cantum quern audivit Jesaias
propheta.
Frustra testimonium secundi vel etiam quarti seculi quasrunt ad huno
usque diem viri quidam docti in decantatis illis Pbilopatridis verbis Ti)v :
ivx>iv anh TruTphi; apâjxevoc Kcd Tt)v TtoXvuvvjiov wSijv elg TtXog ETriOtig.
Respiciunt base verba ad earn liturgia3 partem, quae ab oratione dominiea
communionem proxime pr^cedente termi-
incipiens cantilena ilia liturgica
natur. At inficetus Pbilopatridis auctor, qui Luciani nomen mentitur,
subacta jamdudum a Saracenis ^gypto, atque imperante, ut primum vidit
divinum Niebubrii acumen, Nicepboro Pboca, cii'ca annum 968 vixit, prope
regni ejus finem. V. Niebubr. Prsefatio ad Leonis Diaconi Histor. p. ix.
Clarissimus Byzantinse bistoriae auctor Hasius, Niebubrio teste, idem sensit
Lebmannus, Luciani editor, Niebubrii rationes se non intellexisse dicit,
quod eo magis mirum, quia sententiam ipsam probabilem esse opinatur.
Confer Neander, ii. 188. N.
* His verbis testimonium prtebet Jacobus Edessenus (1. 1.) : "Diversa in
diversis ecclesiis obtinet consuetudo : nam pro Unus Pater Sanctus nonnulli
dicunt : Unus Dominus, unus Filius Jesus Christus, in gloria Dei Patris.
Amen."
f Hoc loco secundum Jacobum Ed. tertium fit crucis signum super ele-
menta. Cyrilli verba baec sunt Mtra tuvtu uKoitre too -âWoirog, fUTci
:
fiiXovQ Srtiov irpoTpiTrofi'svov vfiag tlq ti]v Konnijviav tCov ayiwv [J.vffr)]pU<ji' Kal
Xsyovrog' TEvaaaOi Kal 'tStre on Xpi/iTTig o Kvpiog ysvofupoi
:
Communio cleri et popttli.
Psalmodia : Ps. 23. 33. et alii.*
Post communionem populi
'O S^sos 6 Bca 7roW7]v kol a(f>aTov (^CkavOpcoiTiav crvyKaTajSas

TTJ dcrOsvsia rwv SoiiXcov crov, kol Kara^tcoaas rffjias fisraa'^siu rav-
rr}s rrjs sirovpavlov rpaTrs^rjs, firj KaraKplvrjs rj/juds rov9 djJLapTOikovs

STTi rfj iJbSTa\r)^\r£i rSiV d^dvrcov aov {xvaTrjplcov, dXkd (f)vXaôv
7]fids dyaOs sv dycaafiM tov dylov aov TrvsvfxaTos, 'Cva dyioi yzvo-
îsvoL svpcofMSV [JLspos Kul KXrjpovofiMv /xsTu TTuvTcov Tcov dyiwv rwv
dir alcbvos (tol svapscnrjadvTOJV, sv roj (ficorl rov nrpoaoiirov aov, hut
TWV OLKTip/JifOV TOV flOVOySVOVS aOV vlov, KVpiOV T£ KoX S^SOV KoX
aonTrjpos tj/jumv Îrjaov x^piarov, fJbsO^ ov evXoyqros si avv T&> irava^
ylo) Koi dyadm Kal ^cooTroioi aov irvsv/jiari.
Populus. Â^rjv.
Sacerdos. l^lprjvr] irdaiv.
Populus. Kal Tw TrvivfiaTL aov.
Diaconus. Tap KscpaXds rjfioiv rat Kvpiw kXivco/xsv.
Sacerdos.
'O S^sbs 6 /jisyas Kol Sâvjxaaros sttlSs sttI toup SovXovs aov,
OTi aol rds av')(£vas SKXlva/nsv. "Fjktslvov rrjv %2t/3« crov ttjv
Kparatdv koI TvXi'jpr] evXoyLMV Kol svXoyrjaov tov Xaov aov '
Bta-
<f)vXaôv TTjV KXrjpovofiiav aov, iva del Kal Sid iravTos So^dôj/u^sv
as TOV fxovov ^covTa Kal dXr]di,vov S^sbv rj/nMV '

Ttjv dyiav Kal ojxo-
y«p, oii/c dpTOv Kal o'ivov KiXtvovrai ytvaaaOat, dWd uvrirvTcov ffoi/jinrog Kni
a'ifiaroQ rou Xpiarov. (Ad quaj Touttee affert verba Origenis in Matth.
p, 254. de pane eucliaristico loquentls : TvirtKhf kcu (tvi.i£o\ik6v awfia.) Kal
vpoffuuv ouv . . . £e\ov rh awfia tov Xpiarov eViXfywv rb'Afiijv E7t«
fiiTa TOV KOiv(ovt]ffai at tov awfiaTot; XpiffTou irpocrfpxov kui tov TroTtjpiov tov
aijiaTog fifi dvuTt'ii'utv Tag x^^P'^S ciXXd kiitttiov Kal rpoTry rrpotTKvvtjfftojg Kal
(Te€ui7iiaT0Q Xsyojv rb 'A/u//j', dyidôv, kui Ik tov a'lfiaroc ixtTaXafi^dvwv Xpi<jTov.
(h. e. corpore leviter inclinato, stantes enim Graeci communicant.)
Formula tradendi corpus
* et sanguincin nulla exstat, neque in Gneco
textu neque in Syro.
VOL. III. O
194 LITURGIA ECCLESI^ ANTIOCHENiE.
ovaLOv TpidSa, irarapa koI vlov koL to ouyiov irvsvfxa, vvv Kal dsl
Kol els rov9 alcbvas rwv aloovoov.
Populus. *
'AfjbTjv.
* Formulam dimittendi populum neuter prsebet :Syrus exliibet hgec

tantum :
" Benedic omnibus, conserva oinnes, etc., vel etiam benedictionem
pro ecclesiarum consuetudine et festorum varietate diversam qua recitata
:
Diaconus incipit cantare psalmum Benedicam Dominum in omni tempore.

:
(Ps. 33.) Quo dicto abeunt et finitur Liturgia." Qiiaj ideo hie exscribo,
quod diserte probant, nullam revera fuisse in Liturgise antiquae libris formu-
lam praescriptam dimittendi populum.
195
CAPUT TERTIUM.
ECCLESIiE CONSTANTINOPOLITANiE LITURGI^

ANTIQUISSIMiE,
SIVE
S. BASILII ET S. JOANNIS CHRYSOSTOMI LITURGI^

COLLATE SECUNDUM TEXTUM CODICIS BARBERINI, SECULI OCTAVI, CUJUS LACUNA
SUPPLETUR, NUNC PRIMUM EDIT^.
DE LITURGIA CONSTANTINOPOLITANA TESTIMONIA GENERALTA.
Basilii tie Prece luvocatlonis eucharistica Uteris non tradita

locus classicus (De Spiritu Saucto, cxxvii. in editione Parisina,
§ 66, 67.).
66. Tcof iv TTJ ^^KKXrjala 7rs(pv\a<yfi£i'(ov Soyfidrcov kclI Krjpvy-
fidrayv, tci fisv i/c ttjs iyypd(f}ov ScSaaKaXLas s-ôjjlsv, rd os sk rrjs
TMV uTroaToXcop TrapaSoascos SiaSoOsvra rjintv iv fxvcnrjpi'cp Trapa-
Bs^djj,£6a, dirsp ajxôrspa ttjv avrrjv laîtv £-)(£L vrpos r7]u svas-
/3sLav. Kat TOUTOLS ouosls dvTspsi, ovKovv ocTTLS ys Kara puKpov
yovv SêafiMV SKK\ri<Tia(TrLKwv irsirsiparai. Et yap STrf^^^sipiicrai-fXEV
rd dypacpa tmv sOwv cos fxrj /nsydXrjv s-ôvra ttjv 8vva/j.iv irapac-
relaOai, XddoL/jbSv els avrd rd Ka'ipia ^7}/j,iovvt£s to svayyiXiov

fidWov 8s sis ovofia \ln\ov TrspcLaroiVTSs to Ktjpvy/xa. Otov iîva
Tov rrpdoTOV Kal KoivoTdrov irpoiTov fjivqadoi) tco tvtto) tov arav-
pOV TOVS sis TO OVO/JUa TOV KVpiOU I'lficbv ^l't](r0V X.pLaT0V rfXTTLKOTaS
KaTa(TJ]fiaivscr0aL, rls 6 Sid ypd/x/jbaros SiSdâs ; To Trpos dvaTO-
Xds T£Tpd(f)dat KUTa ti-jv Trpoasv^yv, ttolov iSlSa^sv t)/j.ds ypd/x/Lia ;
Ta tP]s sTTiKXi'jasois p/j/JâTa sttI tjj dvaSsi^si, tov dprov Tijs Eu-
•âpLCTTias Kal tov jroTtjplov t>}9 svXoyias, tls tmv dylwv iyypdd>cos
2
196 ECCLESI^ CONST ANTINOPOLITAN^
rifilv KaraXsKGLTTSV ', Ov 'yap Sj) tovtois ap/covfisOa, wv b aTToaro-
\os t] TO svwyysXtov sTrsfivyâOr], aXka kul irpoXsyofjiSV Kai sttlXs-

yofisv sTSpa, o)9 fisyaXrjv sôvra irpos to fj.vcTTijpt.ov Tt]V ia-)(yv,
EK TTjS dypdcpov BiSaaKoXias Trapaka/BovTSS. ILuXoyov/xsv Bs to ts
vScop Tov /SaTTTCcrfxaTos, koX to sXaiov tyjs '^ptcrsois, Koi TrpoasTi
avTov Tov /SaTTTtôfxsvov. 'Atto ttolcov iyypd(f)cov ',

Ov/c cnro TrjS
(TiooTTwuivris KoX p^vaTLKrjs wapahoaecos ; Tt Zs ; avTrjV tov iXatov
Tr)v 'yplcTiv TLS \6yos ysypa/xfisvos iStSa^s ; To 8s Tpls /Ba'TTTi-
^scrdai TOV avOpcoirov, ttoOsv ; "AA,Xa hs oaa rrspX to ^dirTKr/jba,

uTTOTdaascrOai tco auTava koX tocs dyysXois avTov, sk iroias scttl
ypa(prjs ; OvK ek T>}y dSr/fioaisvTOV TavTrjs KoX diropprjTov hiha-
CKaXlas, fjv ev aTroXvTrpayôvrjTw Koi aTTspispydcrTa) (Tiyfj at iraTspss
Tjfxwv £(pvXaâv, kuXms sksIvo SsBtSayfisvoi, tcov /jLvaTTjplcov to
asfxvov criwirfi Scaaco^saOat ; 'Â yap ovBs ettotttsiislv s^saTL toIs
d/xvrjTOLS, TOVTWV TTws dv rjv sIkos TrjV BihaaKaXlav sKdpiafx^svSLV
EV ypdfifiaaiv
67. 'ETTtXeti/rst fxs r) rjfispa Ta dypa(pa t?}? ^^K/cXrâlas fxv-
crT')]pLa BirjyoviMSVov. 'Ew TaXXa ' uvttjv Ss ttjv ofxoXoylav T7]s ttl-
crT£oi9 shTIaTspa Kal Tiov Koi dyiov UvsO/ua, ek ttolwv ypafijJidTOiv
£)ôfM£V ; Et fjisv yap ek t^s tov âiTTLa/xaTos TrapaSoascos, kutu

TO T?}y svas/SsLas duoXovOov, ws /SaTTTLôfisda ovtco koi Tna-Tsvstv
6(j)s[XovTS9, ovalav to) /SaTrrtcr/xaTt tt]v oixoXoylav KaTaTids/uLsda,
(Tvy^coprfadTcoaav Kol rjpuv sk ttjs avTrjs aKoXovOlas oixoiav Tfj
iricTTEL TTjV Soâv d7roBi,B6vai. Et Ss tov Tpoirov ttjs SoôXoyias

(OS aypacpov irapaiTovvTai, BoTOiaav rjjMV Trjs ts KUTa ttjv ttlcttlv
o/jboXoylas, Kal tcov Xolttwv, SiV aTrrjpiOfXTjcrd/jiada, £yypd(j>ovs rap
UTToSsL^SCS.
Basilius, Epist. ccxli. (p. 243.; Bingh. xiii. 5, 6.): Msfivrj-
aai yap TTavTws Toiv KrjpvypbaToyv tcov sKKXrjcnacrTLKMV, inaTOs cov
Tfj TOV ©fOU '^dpnt,' OTt Kal VTTSp Tfy)V EV aTToSTjfiiais dSsX^cov
Bso/Jisda, Kal virsp toiv ev Tats crTpaTiais iÊTaôfisvcov, Kal virsp

Twv 'jrappijaiaô/iiEvcov Sid to ovofxa Kvplov, Kal inrsp tcov tovs
TTVEV/xaTLKOvs KapiTOVs ETnBsiKVVfJLEVcov, EV Tjj dyiu EKKXrjaia Tas
av^ds TTOiovpLsOa.
Epist. Ixviii. (p. 104. ; c. Bingh. 1. 1.) : 'Ei^ Eip^vrj /jlsvslv Tas
" : ——
LITURGIJE ANTIQUISSIM^. 197
XsLTTOfisvas ij/uboov rjfxspas euxoiJ'cda' kv slpi]vr) Ss <ysvscrdai rijv
KolfiTjaiv rjfjbwv alroufjisv.
Petrus Diaconus de Incarnatione, inter ^Fuglentii Opera, c.
vlii. p. 633. :
" Basillus Ctesariensis In oratlone sacri altaris,
quam pene universus frequentat oriens, inter cetera, ' Dona,'

inquit, ' Domlne, virtutem ac tutamentum ; malos, quEesumus,
bonos facito ; bonos in bouitate conserva ; omnia enim potes, et
non est qui contradicat tibi, quern enim volueris salvas, et nullus
resistit voluutati tuae.'
Addemus hie, coronidis loco, indlcem eorum quae continentur
in Codice Barberinorum, ex quo Basilii et Chrysostomi Li-
turgise hie primum expressge sunt.
Codex Barberinus, No. lxxvii., inscribitur
Orationes Misses et totum Officium secundum Basilium, conventus

S. Marei de Florentia, ordinis Fratrum prcedicatorum de here-
ditate Nicholai de NicJiolis.
1. Liturgia S. Basilii, p. 1 — 49. (Goar, Eucholog. p. 135

149.)
2. Liturgia S. Chrysostomi sine titulo, p. 45 — 73. (Goar,
Euchol. p. 85. sqq.)
3. Liturgia Pra3sanctificatorum, p. 74 — 86. (Goar, Euchol.
p.^ 175.)
4. Orationes vespertinaj, p. 87 — 112. (Goar, Xvxyifcd.)
5. Orationes in lucdla noctc dicenda;, p. 113 — 118.
6. Orationes matutinaj, p. 118 — 134.
7. Ad Laudes, p. 134.— 156.
8. Ad Laudes in Jejuniis, p. 156 — 170. (Laudes, alvoi, di-
cuntur Ps. cxlviii. — cl. propter frequeutem in iis vocem
alvscTS. Goar.)
9. Liturgia Baptismi, p. 171 — 215.
10. AiaKOViKa sis rov dytaa/xov twv arjltov ^socfiavcov, p. 215
241.
11. l^v)(;t] sairepivri . . . ra 7rawu%ta, p. 242 — 251.
3
—
198 ECCLESI^ CONSTANTINOPOLITAN^
12. Chrismatis confectlo et preces ea in re faciundte ferla V.

septiraance sanctse, p. 251 — 260.
13. 'ATToVafis Kol avvra^LS lyLvo/xevr] viro rod Âp^LSTTiaKOTrov
rfi wîa TrapacTKSvfj rov irda'â avvayo/jisvcov irdvrcov roiv
Karrj'ôvfxsvcov sv ry dyKordrr} sKKkrja-la Îprjvrj rfj dp)(aia,
p. 260—293.
14. 'EttI S^s/jLsXlou tl6s/xsvov sv sKKXrjala, p. 293 — 295.
15. Yâ9iipw(Tis rov vaov, 295 —317.
16. 'Ey/catVia, p. 317—322.
17. ^stpoTovM sTTLcncoTrov, p. 322 — 329.
18. ettI '^stpoTovLa Trpscr/SuTspov, p. 329 — 335.
19. Sta/coi/ou, p. 336— 342.
20. ScaKovlaarjs, p. 342—347.
21. vTToSiaKovov, p. 348 — 350.
22. sttI 7rpo)(^sipT]ascos dvayvcoarov koI -^dXrov, p. 350 — 351.
23. svxh ^'^^ irpo'^sipTjcrsois riyoufMsvov sv tm suaysl Trarpiap-
^s/ft), p. 351 —•363.
24. svxv ^'"''' /3aa-i\sci)9 yiVo/u,svi], ScraKis slcrsXOrj 7rpo9 avrov 6
Trarptdpxvî P- 363 —365. ; altera, p. 365 — 370.
25. svxv sttI Trpoaaycoyris dpôvToov, p. 370 — 372.
26. Si)%») XsyofMsvT) vivo rov Trarpidpxov sv rco hpofiavL, p. 372
375. (in navigatione).
27. sv^^l sttI fJbvqa-Tsias, p. 376 — 377.
28. eh yd/jiovs, p. 377—381.; altera, p. 381—386.
29. svxv EV ra> fMsWscv dptarav, p. 386.
fXETa TO dvacrrfjvai s/c tov dplarov, p. 387.
30. Evxh ^'^^^ diroh'qixovvrwv, p. 388.
Eirl ifKoiov fMsXKovTos ttXsIv, p. 388 — 390.

31. svxv eTTt dvofM/SpLas, p. 390.; altera, p. 392.
32. EVXV ^T'"'' dppcoarov, p. 394.; sis voaovvras dWr], p. 395.
33. ettI sXaiov dppcocrToov, p. 398. sqq.

34. svyv ^n"' sô/xoXoyovfjisvcov, p. 402.
STTL TTpOTTSTMS OfXVVOVTa, p. 402.
sttI tmv EV BponjJiaaiV aKav8a\,ia6svrcov, p. 403.
ettI /jbi,apo(payr)aavT09, p. 405.

— :
HTURGI^ ANTIQUISSIM^.. 199
virlp ')(£tixaô[jiiva)v virb TrvsvfiaTcov aKaddprcov, p. 406.

sttI TraaôvToov vtto Saifiovcov, p. 408.
35. £vx^ ^t'y 'ô KoupsvaaL iraiSlop, p. 409.
sis TTCoycovoKovpcav, p. 411.
sis dSsXcfjoTTOLTjaiv, p. 413.
sis TO Kovpsvaai TratBiov, p. 415.
36. suxv iirl iroi/ubvrjs, p. 417.
sis '^v-)(rjv Kpivofisvrjv, p. 418.
sttI rpvyoiVTOiv, p. 419.
sis dp')(pjv aTToplfiaw, p. 420.

vTTsp svKpaaias dipoov, p. 422.
vTTsp TOiV Kap7ro(f)opovvr(ov, p. 423.
sttI ^spovs, p. 424.
37. sis TO hoiivai rd âta rots /3aiocf)6poi,s, p. 425. altera
sis rd âta, p. 427.
38. ScuKoviKa Tov vnrTrjpos, p. 428 — 431.
sis TO dr/idaai to vScop tov vtTrrrjpos, p. 431
434.
39. sv'^rj Trjs yovvKkta-las ttjs dylas NA (irsvTrjKOcrTrjs? cf.
Goar), p. 434—440. ; altera, p. 440—447.

40. eu%^ sis KovKia djloyv* p. 448.
sttI Svalas /Socov, p. 449.
iirl BcaKovca Xsyofxsvrj iv t&5 s/x/SaT-p'f .... p. 452.
sttI oiKoSofiovvTcov oIkov, p. 452.
sttI asLcr/xov, p. 454.
sis TOV sla£p)(6ixsvov sis BuiKovcav, p. 455.
* i. c. £(c KoKKia, quod corrupte scribi a Grascis infimse aetatis kovkiu affir-
mat Goar, Euchol. V. infra. KovKia dyiajv sunt favaj in
p. 524. ed. Venet.
festis Sanctorum opponuntur els qua; pro pauperibus
ecclesia; proposltaj, et
praeparabantur in commemorationibus defunctorum fidelium.
f Codex pra;bet tvârr Goar (p. 363.) dat iv n^ i^fSdry tK(po)VT]TiK:wg.
. . .
Habetur oratio in benedicendo ad communem usuni fonte vel cisterna (quam

significationem lexica attribuunt feminino r) tiiidri)). Notanda verba
Kvpie ... 6 TrdvTa ttoiwv Kal ixeraffKivu^wv • fjLiTairoirjcrov Ka\ finaOKtvaaov Kai
dyiaaov to vdvjp tovto, kcu tvi(7xv(Tov avrh Kara irdariQ iniKUn'tvijQ evtpyeiag.
4
—
200 ECCL. CONSTANT. LITURGI^ ANTIQUISSIM^.
sTTi Trpoa^spovTcov KapiTov vsov,* p. 457.

Tcov KoWv^wv Tj'yovv TMV KOKoZioiv,-\ p. 457.
0T£ SVVTTVid^STaL a8sX(f)6s, p. 459.

sttI Tols 7rpoa(f)spovaiv afjuvov, p. 462.
sis TO TTocrjaat sk XaiKov KXrjpiKov, p. 462.

SL9 oIkov, p. 464.; altera, p. 465.
sttI ivspyovfisvwv vtto TTVSVfidrcov aKaOdpTwv, p. 465.
41 . AKoXovdla I ijyovv StaKoviKa Koi £^%afc rov dyyeXiKov (yyir]-
/laTos, p. 466— 488.

42. svxV ^'""^ oIkms TTsptspyacrfjisv'rjs rj aWcos ttws 6')(Xovfiiv7]s
VTTO irvsvfjbdrwv irovrjpSiv, p. 488 — 492.
43. £VXV ^''^ ixzXkovcrrjs Xa/jL^dvsiv a')(r]/j,a jjuovaaTpiaSy p. 492
502.
44. £u%at evrt TsXsvrrjcravTos, p. 502 — 509.; us dadsvovvras,
p. 509.
45. els TO dvahrjaaaOai yvvacKa, p. 510 — 512. §
46. £V')(a\ oTTiaddfijSoivos, p. 512 — 527.
47. BtaKOvia Toyv Trporj'ycacrfisvcov, p. 527 — 530.
Vacua folia, p. 531 535. —
48. Fragmentum ex Constitutionibus Apostolorum de ordina-
tionibus, p. 536—562.
* Cod. : eOC pro

V. Goar. p. 522.
veov.
f tiiX') tmv KovKovSiujv, i.e. favarum pro pauperibus in

TuJv KoXv€u)v I'lyovv
mortuorum commemorationibus coctarum (v. Goar. 1. 1.), qui antiquorum

Romanorum mos erat in festo manibus placandis celebrato, Ovidio teste in
Fastis unde ad hunc usque diem Romae in festo mortuorum (2. Nov.) favse,
:
aut potius liba mellita in favarum speciem confecta, publice venditantur.

Pjthagoreorum de favis non edendis prseceptum ad eundem morem Italicum
spectat.
J Cod. : iiKoXovOeia.
§ Cod, : avaSvffaffOai V. Goar. p. 309. Est oratio ad velandum et ex-

ornandum mulieris caput, secundum prseceptum Apostoli.
SS. BASILII ET CHRYSOSTOMI LITT. COLL. 201
S. BASILII ET S. JOANNIS CHRYSOSTOMI

LITURGIiE,
COLLATE SECUNDUM TEXTUM CODICIS BARBERINI SECULI OCTAVI,
CUJUS LACUNA SUPPLETUR.
( ratio Prceparationis a Sacerdote facta in sacello. )
Liturgia S. Basilii. Liturgia S. Chrysostomi.
Ei»)(i7 fjv TTOiei 6 lepEve f-v t(o (tkevo-
(j)v\ah:iu a-KoriQefxivov tov ciprov
I. (te Codicis.)
I. O Qeoq 6 Qeog iffxCji', 6 tov Kvpie 6 Qeog l]j.iCJv, 6 Trpodeic
ovpaviov dpTov rriv Tpo<pi]v tov eavTov afjLvdv d/xw/.toj/ vwep TrJQ
iravTOQ Koajjiov tov Kvpiov ijixwv TOV KocTfxov ôjrJQ' £^t?£ k(f ^fxag
Kal ^tov 'irjffovv XpitXTov e£,airo- Kal TOV apTOv tovtov Kal
kirl kirl to
OTEtXae (TWTrjpci Kal \vrpwr)/v Kal TTOTljpiOV TOVTO' Kai TToiljffOV UVTO
evepyeTrjv, euXoyovvTa Kal ctytd- a)(^pavT6v aov aCjjxu Kal Tii.ii.6v aov
lovTU >//xdc avTOQ evXoyrjfTov Tt)v aifjia, eiQ fitTuXjjîv -^v^Hjv (cat
Trpodtariv ravTrfv Kal Trp6adii,ai av- '
(TU)[.iaT(iJV
T^v etc TO virepovpaviov ixov ^vaia-

(TTTfpLOv '
jdVTîJioi'evffov wc ayudug
Kal <j>i\avdpu)Trog twv Trpoaevty-
KavTUJV Kal di ovq irpoaiiyayov, Kal
JlfiCie aKUTaKpiTOvc diacpvXaôv kv

rfj lepovpyia twv êiwv aov fxvfTTT)-
piu)v '
oTi {]yia(TTat Kal teSoâciTai oTi iiylaarai Kal êôâerrat
TO Trai'Tii-ioi' Kal (.ityaXoirptTrkg TO iravTifxov Kal yutyaXoTrpeTrte ovo-
hvofxa (TOV vraTpog, fia aov TTttTpor.
)
202 SS. BASILII ET CHRYSOSTOMI
Liturgia S. Basilii. Liturgia S. Chrysostomi,
(I. Introitus Sacerdotis.)

E{;^>) avTL(^wvov Ttpwrov.
(Collecta pro misericordia siiper prse-

sentes.
n. Kvpte 6 Qeoq yjfiCjv, ov to

Kparog avEiKaarov kol rj Zoâ ciku-
Ta.\r)7rT0g, ov ro k'Xeoc afiETprjTor
Kcil 7/ (piXarOpojTTia aâroQ '
avrog
ceanora kclto. T})y evaTrXay^viav
<T0v ETri^Xs-ipov i(f lifxciQ Ktti kiri
Tov ayiov oIkov tovtov, koI iroirjaov

fXed IJjlMV Kai TLJV (TVVOlJ^pilEVUV
ijjxiv TrXovaria ra eXet] aov ku\ tovq
olKTipfXOVQ aov. 'EK(j)<il/. OTL TTpETTEl
aoi Trdaa ^6'â, rifx)) Kal irpoaKv-

prjatg tov TruTpog, k. t. X.
El/^)) CiyTKpwVOV ÊVTEpOV.
(Collecta pro salvatione populi Dei ct

glorificatione ecclesice.)
III. KvptE 6 Geoc rijxu)v aUxjov

TOV Xaov (TOV KCii EvXoyrjcrov ti)v
KXr^poroîiav cov, to 7r\>/pwjua rJ/C
EKKXi](ricig aov kv Eipijvi] Siacpv-
Xaôi', ayiaaov rovg ayaTrUvrag

Ti)y EVKpETTEiav TOV o'lKov aov. 2y
avTog o.fTiÔL.aaov Tn BeIk^ aov
^vycifiEL Kal fii) EyKaTciXiinjg rifjiag
o Qeoq Tovg LXiri'ôvTag kirl ao'i

'
Eic(p(ov. oTi aov TO KpciTog koX aov
kaTLV ri jiaaiXEia Kal jj Evpafxig,
K. T. X.
T^Vyj) ai'TKpWJWV TptTOV.
(Collecta finalis, lit exaudiat Dens ora-

tiones, ct pro cogiiitione veritatis vita-
que sterna. )*
* Nobilissima oratio quse vulgo CLrysostomo tribuitur.

'
LITURGIiE COLLATiE. 203
IV. O Tag Koivag Tuvrag kcu
(TVfKpcjrag r]^~iv âpiaufXEvog irpoa-
ev)(aCf 6 Kai dvo /cat Tpial avfx-
(l>b)VOV(Tiv IttI rw ovoâri aov rag

alryjareig irapi'^tLV iirayyeiXafxevog
avTog KoX I'vv Tujy ZovXwv crov tci
aiTi'ii-iara irpog to avi^fepov TrX/ypw-

aov, ôpi]y{i)V îfny iv rw TrapovTi
aiwvL T))y EKiyywGiv TtJQ aXrjdeiag,
Kul Ev rw fjLEWovTt ^()j))v ulwvioy

jâpiiôfiEvog ' 'EK<poiv. oti ayadog
Kai <l>i\a.pdp(t)Trog S'Evg i/Tropêtc »v«t
ao\ T))y Soâj'. *
(II. Introitus Evangelii.)
Euj^j) Ttjg elaodov.
(CoUccta inti'oitus evangelii, ut adstent

angeli orationi et laudi.) 11. (Codicis i'7.)
V. AtffTTora KvpiE 6 QEog ^/.liLv, EuepysVa Kai Tijg KTicTEutg iraarig
6 KaTacrTi](Tag Iv ovpavdlg TuyfiuTa ZrjfiiovpyE, Trpoadeâi Trpoffiovaav
Kai (TTpaTEiag ayyiXojy teal upây- T))y EKKXrjfrlav kuI ekugtov to (rvfx-
yiXwy izpog XEiTOvpyiay Tfjg cryg (popoy EK7rX{]pu)(Toy, kuI liyayE Tray-
do^rjg' TTOirjuoy arvy ttj £i(76h(o iqfxuii' Tag eIq TEXEioTYira Kai aiîovg y/udg
E'icTodoy ayiujy ayyiXwy yEyiadai, aiTEpyaaui rjys l-jacriXEiag aov. Xa-

(TvWEiTOvpyovyTwy riply Kai avv- piTi Kai olKTipfxoig Kai îXaydpumiq.
ôôXnyovyTwy T))y ai)y ayaOoTTjra, Tov noyoyEvovg aov viov, ^xeGI' ov

'EK(pMV. OTl TTpETTEl (701 irdcTa SoÔ, EvXoyr]Tdg eL
Tijj.)) Kai Trpo(TKvyr]<Tig rw TruTpi, k.
* Ilic lectiones e sacra seriptura solemniter et eo quidem ordine fiebant,
ut primum Lectio prophetica profcrrctur (teste Chrysostomo pluribus in locis

quos vide apud Bingh.), delude Epistola, tunc EvangeUum, quo annunciate
populus exsurgcns exclaniabat Ao'ia troi Kvpit (llomil. lii.). Vide inter
:
alia locum ex Honiil. xix. in Acta App. : Koivog diuKovog 'ianjKiy, nkya (3ouJv Kai
XejuiV njo6(rx*^/*£*" Kul rovro TroWuKig . . . J-Ht tKiXvov apx^Tai 6 dvayvdi-
ffr)]Q Tiig TrporliriTiiag 'Hcraiov , . , lira tig tTnJKoov iKcpwytl Xeyuv' Tads Xkyei
Kvpiog. (0pp. t. ix. p. 159, 160. ed. Benedict. Paris.)
Liturgia S. Basilii. Liturgia S. Clirysosfomi.
Eu^*) Tov Tpi(Tayiov. Ev^>) TOV Tpicaylov.

III. (Cod. ^.)
(Oratio hymni ter sancti, pro remissione

peccatonmi, et ut benigne accipiat
sacrificiiim nostrum.)
VI. O OtoQ 6 ayioQ o iv ayioig * "AyiE ayiu)}', 6 QEog j/jud>j', 6
ai'unavoÊvoQ, o rpLaayic} fujyij ûvog uyiog Kal ev ayioig ava-

VTTo Tibv 'Lepa^lfj. ai'vi-ivovÊvoc tcai iravofXEi'og, ayiog virap'Êig 6 ttjv
VTTO tCjv Xepov^tjj, douioXoyovjj.ei'OQ, ayvTTEp^XrjTOV coâv ev avTiS ke-

Kal VKO TTciarjg iirovpariov Evvu- KTrifiirog' ay log 6 OEog 6 Xoy^ to.
fiewQ irpoaKvvovêr'OQ, 6 tc tov fxr)

TTctira (TvcrTrjaafXEvog' ciyiog 6 QEog,
bvTOQ eIq to elvai Trapayaywy to. or TCI TETpafiopcâ ^wa ct/caraTrauorw
(jvfnrayru, v Kricrag tov avQpijJTvop (pii)t')j ôâôvcri' ayiog 6 Qeoq 6

KHT tlKOPa at]v Koi ofjolwair, Kal VTTO TrXijdovg ayiuv ayyiXdiv Kal
TTUvri (TOV ^cipicjjxaTL KaraKoafX))- ap-âyyEXwu cifpadTa J TpEjJLovTwv

aae, (caif BiSovg aiTOvyri aofiav TTpocKwovfiEvog Kui ôôXoyovfiE-
Kui avvECTiv, Koi /xr) Trapopdv dfiap- vog' ay log 6 Qsog 6 to~u; -KoXvofx-
TavovTa, iiXXa BifitvoQ kir\ (TU)TJ]pta juctci Xfpou€(yu TJ] acriyijTU (j)ij}pfj
fierm'oiai' ' 6 (caraîwtrac yj-icig rovg Tw aKoi}xi]T(p ojJijxaTi ETri€XE7rii)y Kal
raTTELVovg Kal ayaîovg BovXovq aov ETTiKXiywp TO oug aov. ayiog 6 QEog
Ev TTJ wpot ravrr) ffrrjfai KaTevojTriov 6 Tolg EâiTTEpvyoig 2ispa(pl[j, etto-
rrjg S6t,r]g tov^ ay lov aov ^vmatTrr]- \ovfiEvog, Kal KpoTOVi'Twy Tag kav-
piov, Kal T))v ocpeiXojJiivriv (tol irpoiT- TU)V TTTEpvyag Kal tov ettivikiov
Kvvr](TLV KaV^ ZoôXoy'tav irpoaayeiv. v^vov vfivovvTiov TO c'lyiog ciyiog
Avrog SiarTrora Trpdo-êâi § Kal ek ayiog Kvpiog â€aw9 6 irpoaÊyp-
arofxarog y/J-wv tSjp afiaprioXaiy l-iEVog. ayiog yap eI 6 QEog i]fiuiv,
Toy TpLcrayiov vjivov, koi ETricTKExpai 6v ap-)(âl Kal kôvaiai Kal Kvpio-
7)
flag Ev TTJ )(prj(TT6Tr]Ti aov '
avy- Tr}TEg^ EV ovpavio TrpoaKvvovcn Kal
yJ>)pr]aov i]ûv izav TrXrjfXfxiXijfxa ETvl yyjg dvdpioTroi avvfxvovffil. Kal
EK0V(n6v TE Kal aKOvaiov *^' ayia- (TEôvariv. AvTog, (piXavdpiOTTE, irpoar-
* Deest in vulg. ubi hie oratio Lit. Basil, repetitur. t Vulg. 6.

"
J Cod. : 'AwPACiA, vox lexicis ignota. 'Aopaaia idem quod " csecitas
significat. "A.^/pacrra sunt ineffabilia.
§ Addidi ex vulgato verbum 7rp6(75eS,ai.
II
Cod. : IKovaiai KvpidTrjTog : cf. Eph. i. 21. ; Col. i. 16.
'
4- Cod. : avvpvoiKTiv.
yi Hffic fere verba: ^vy x<<jp>i'ôv vjuTi- vdv TrXy^npfXtjpa tKovaiov

;

ffOU IfflCjv TCIQ Ipl/ÛC Koi TO. (TW- deâi Kal l/c aro/xaTog twv
yjfiwv
fiara, kuI 3oe //juli/ eu ocriorrjri afj,apT(i)\wP TOV Tpiaayiov vuvov *
Xarpeveip aoi iraaaQ rag IffiipaQ rrje Trpofffepofxevov Trap' {jfiwy kcu irapa
^wi]Q yjfiojv ' Upeaêiaig rj/c aylag iravTog tov Xaov aov ' Ka\ kutci-
S'eoTOKOv Kul TrdvTCjy rwy ayiwv Trefujjov ijfilv irXovaia to. eXerj Kal
Tuiv otTr' alwpog aoi evapefrrrjcrav- Tovg oiKTipfxovg aov ' Tlpea€eiaig
Tti)V' 'E«:(âV. on ayiog el, 6 Qeog TTJg ayiag SreoTOKov t:ai "kclvtwv
ijjiCor, /cat ao\ rijv Z6L,av avairi^- Twv ayi(t)v tG)v utt' aiun'ug aoi eva-
TTOÊV. peaTi]aarT(jjy '

'EK(poiK on uyiog el
6 Qeog tifxuiv kui ev ayioig iira-

roTraiij/ Kal aoi Tt)y Soâv ayaTrifx-
KOfxev.
Eu^f) Trig avM Kadecpag. Ei'X'/ ''/C KaQelpag tov %aiaaTri-
(Oratio, accessus ad cathedram.) piov.

(Cod. I. 2.)t
(Eadem ut apucl Sanctum Basilium
VII. Aeenrora Kvpie, Qeog twv
uiidc igitur deprompta sunt nee \)\-o-
cvi'cifiecjy, gwctov tov Xaov aov Koi
pria, Deest in Vulgata Sancti Chry-
e\pi}i'ev(rov avrov tj} dwafxei rod sostomi.)
ayiov gov TzrevjîaTog, Zdi tov tv-
TTOV TOV TlflloV CTavpOV TOV jUOl'O-
yevovg aov vlov, fied^ ov evXoyrjTog
Ti Kal aKowffiov, a Chi'ysostomo tamquam llturgiaj communis verba laudan-

tur loco memorabili Homiliae xvii. in Ep. ad Hebr. (apud Bingh.) : iirl tTiq
TTpoatôpag r)g dva^jipojxiv, Trpo<pipop,ev Kal dp.apT7]fiara\kyovTig' tiTe eKovrtg

iiTe aKOVTfg I'ljiapTOfnv avyxwprfaov.Tovr tOTi, pipvt'ipiOa avraJv TrpioTov
Kal TOTt TTjy (svyxi)pr]aiv aiTovptv. Quaj igitur verba solemnia a Chrjsostomo
taniquam vox ejus ccclesias in qua sacerdotio vel episcopatu fungebatur
memorantur, non inveniuntur in ea liturgia quae summi illius viri nomen
praB so fert. Nam in vulgato, admisso et proprio ecclesiarum Orientis, textu
reperiuntur quidem, sed desumta c Basilii liturgia in ea vero oratione quam
;
hoc loco optimus codex tamquam Chrysostomi propriam exhibet verba ilia
non occurrunt. At quis crediderit Chrysostomum, si revera ordinem officii
composuisset) mutasse cum quem invenerat, quem adornare firmiusque con-
stituere, minime vero abolerc potuit, nee si potuisset volucrit ?
* Usee vei'bo tenus cum Basilii oratione concordant.

I Episcopus ad cathedram (^ypovov) acccdens Pacem dabat verbis illis
solemnibus Elpt'ivt) Tcaaiv, populo respondente Kal rqi irvtvpaTi aov, :
lit docct ipse Chrysoslomus ap. Bingh. Homil. xxxix.

206 SS. BASILII ET CHRTSOSTOMI
£t ftg TOVQ aHovag rwv alun'U)v.
Ewj^j) rrjg EKrevrjc roii Kvpu kXer]- ^v\rj TijQ iKTeviig (Litanice *)
trov. (Cod. i¥.)
VIII. Kvpie 6 QeoQ i]fxG)V, Ti]v Eadem nt apiid Sanctum Basiliiim (ut
ea quce priucedit deprompta, uou i^ro-
kKrevfiv ravTrjv iKecriav TrpoorSeâi
pria).
Trapa twv (tSjv ZovXwv koX eXirjcov
rjpdQ Kara to TrXfjdog rov eXeovg
aoVf Kai Tovg olKripfiovg aov kutcl-
'7r£fi\poy k<f r}jxag koX ettI Travra top

Xaov aov tov a.TTEKhe'ôfXEVov to
irapa aov irXovaLOV kXtog ' EKpwv.
OTi eXei'ifiwy Kai (j)iXavdpu)TroQ Qeog

VTtapyeig, kol aoi Tr)v Zuâv ava-
* Litania a fidelibus et a catechumenis solemniter peracta, tres illte fie-
bant quas hoc loco memorat ipse Cbrysostomus (Homil. Ixxiii. ap. Bingh.)
orationes pi'ima pro energumenis, secunda propcenitentibus, tertia pro fide-
:
libus, quam ultimam pueri puellseque ecclesia; proferebant una precantes et

Dei misericordiam pro peccatis invocantes. Verba btec sunt : 'H Trputrri
Sirjaig iXkovg yE/i*£', orav virip tiSv ivipyovj.uviov TrapaKaXot/iev' Kal 7} Sevrepa
irdXiv wVep irepwv, TiHv tv jxiravoiq, iroXv to eXeog iiriZ,r]Toi!aa' Kal >} rpiTrj di
irdXtv vnip -^fxwv avTwV Kai avrrj to, TraiSia tov dtjiiov Trpo€a.X\erai rhv Qihv tvl
eXeov TrapuKaXovvTa ' iTrtiSi] yap avTol KartyvwKajxiv iav-wv ctfiapTrjiiaTa vTrip
fiiv TiSv TToXXd rj/iiapTTjKOTUv Kai iyKXrjQi'ivai dipfiXovTwv avroi (SoiJUfiev' virtp Si
7]fi<ijv avTuiv ot TralSeQj tov Tijg aTrXoTrjTOc Tovg ZrjXujTcig )] fiaffiXtia tiZv ovpaviZv
fxivii.
Conjunctas fuisse cum precibus pro catecbumenis litanias (rd tlp)]viKa, ita
indicente Diacono: " t-ov ayyeXov rt}c tlpt'ivtiQ alrijaaTe, Chrys. ap. Bingli.
Homil. Iv. xxxviii.) probat illustrls ipsius Chrysostomi locus ap. Bingh.
Horail. Ixxvii. : Aid tovto .... Kai tni tCov afivi]riov KOivai Tvoiovp-ida Tag
tvxag, XiTai'ivovTiQ virtp voaovvTd)!', Kai tujv Kap-oiv tijq olKOV[j.iv)]g, Kai ytjg Kat
SraXaTTtjg.
Eandem seriem orationum alio loco ita describit Cbrysostomus Oratio :
pro energumenis, delude Litania cum catechumenis, tum, remotis cate-

chumenis, Oratio fidelium et Osculum pacis. Verba sunt hajc (Homil.
xviii. apud Bingh.) : Kai tv ralg ivx^^Q ^^ ttoXv tov Xaov 'iSoi tiq av
ovvei(T(t>spovra' Kal yap, virip twv Ivepyovixsvwv, vnip TuJv tv fitravoiif Koivai Kal
irapa. tov hp'tuyg Kal irap' avrwv yivovTai ai fvxal', Kal TrdvTtg [I'tavXkyovaiv evx>)v,
tiiXHv TOV IX'iovg yifiovaav' iiruSdv tlpîttfiiv tuv lepwv TTtpiQoXwv Tovg ov Cvva-
) '
LITUEGIiE COLLATE. 207
Oratio Catechumenorum.
Euj^j) KaTrj-ôvniycoi' irpo TyQ dylciQ
cipcKJwpdQ TOV XpvaoaTOfxov. IV.

(Cod. ~K.)
(Oratio catccliumenoinim. (Or. catechum. oblationi S. Chiysostomi

l^rajmissa.)
IX. Kvpte o Qeoq rip,G)V, 6 kv KvpiE 6 Qeoq ijfxCJv, 6 iv vxpiiXolg
ovpavoiQ kutolkCjv kol kTvi^Xiizwv KUTOiKaiy ical to. tcitteû E(popu)y, 6
CTTt TTcu'ra TCI epya trov' ETri^Xeipov T))y (TiOTTjpiay rw yivEi twv dydpw-
iirl TOVQ SovXovQ aov tovq Karrj- TTWj' EL,airuaT£iXaQ tov ixovoyEvi]
ypVuivOVQ, TOVQ KEKKlKOTaq TOVQ (TOV vioyâl QEoy, Toy Kvpioy tijjlQv,
eavTwy aiiîpaQ EPWirioy aov, /cat 'lr)(TOvy XpKTToy ' E7ri€XE\poy iiri
doQ uvtoIq tov IXacppov ^vyoy TOVQ COvXovQ (TOV TOVQ KUTrj-ÔV-
TToirjffOP avTOVQ jiiXt) Tijxta TifQ fxiyovQ TOVQ inroK£KXiK(')TaQ aoL tov
ayiuQ (TOV EKK\r]<TlaQ Kal kutu- EavTuiy avîya' Kal KaTaîu)(Toy
l,iis)(TOV aVTOVQ TOV XoVTpOV TiJQ a'vTOVQ ky Kaipif evQet(o TrJQ tov
TTuXiyyEVEaiaQ, tTiq iKpiffEWQ tCjv XovTpov TraXiyyEyEcriag, Tfjg d(t>E-
ClfiapTLQv, Koi TOV EV^VfXttTOQ TiJQ (TEdJQ Tioy afxapTiwy Kal tov iy-
acjidapaiaQ ' eIq iiriyvwaiy aov tov hvjxaTOQ TrJQ a.(^Qap(TiaQ. 'iyojcroy
aXrjdirov Qeov ?)/xwj'' 'Eicf/iwi'. '[ya avToiiQ rjji cty/ot (tov KcidoXiKri Kal
Kui avTol avv rijxiv doâlûxn to dTro(TToXiK)~) ekkX7](tI(} Kai (TvyKaTa-
TrdvTifiov, K. T. X. pidfxrjcToy avTovg rrj EKXeKTrj aov

Tro'niyi]' 'E/c(|)wi'. \va Kal avToi avv
fiEVOVQ TiJQ UpuQ nfTatTXEtv TpaTrkZrjQ, tTipav Ss ytv'eaOai tvx>]v, Kal tcuvteq o/jioIojq
in' idcKpovQ KtifiiOa, Kai ttcivteq ufioiuQ aviCTafiiGa' oTav eiprjvrjQ TToXn' fxtTa-
\an£ayuv Kai fitraSiSoyai Strj, irch'Tig 6p.otoJQ cKTiraôfiiOa' tTr' avTwv irdXiv
Twy (ppiKuSiaTciTiov fivcmjpiiov tTrivxiTai 6 hpEvg rqi Xaai, tn tvxfTai Kai 6 Xaog Tip
itpel TO yap MtTU tov "K vtv fiUT 6q aov oiiStv riXXo tariv
' rovro. De rj —
energumenis et precibus ab universe populo pro iis factis loci classici sunt
in Homil. xxviii. et xxix. ap. Bingh. In bac legitur tovq SainoviwvTaQ Kni :
[lavig, irovrip^ KanxoiikvovQ tiaayEaOai KtXtvii tote 6 Smkovoq kuI kXiveiv tiiq
KE(paXdQ . . . 'iva . . . Koivai VEpl avToiv iKtTijpiai ysywvTai Trdvrujv 6no6v[j.aSdv

TOV irdvTOJV SECTTTOTtjv VTzlp aiiTwv iâiTOVfitvwv Kai kXeTfcrai TrapaKa\ovyr<j)y ^tTO.
(T'i>ohpdg tTiq (3otjg. De bis ne verbum quidem in nostris liturgiis. For-

mulani dimittendi pocnitentes cxbibct locus in Iloniil. iii. (Diaconus) : o(toi
tv iiiTavoicf. tnriWiTt TrdvTEg, Ibidem legas formulam qua diaconus ad com-

munes preces faciendas populura cxhortabatur : AeijVwhev HciyTeg koiv^.
: ' :
r]fiu)v ôâîocny to Travri/joy kul

fieyaXoTrpETTtg.*
MisscB Fidelium Preces prcBparatorice.
Euj^j) KKJTWV TTptJTr] j-lETO. TO dirXw- Eu^l) TTKTTWV TrptJTi] f^LBTCl TO OITrXw-
dFiuciL TO elXrjToy. Qi]vai TO eIXi^tov. V. (Cod. ko,,)
(Fidelium or. prima, post corporale (Fidelium or. prima.)

expansum.)
X. Su Kvpie KaTedeiEac ijjiip to lliV'âpiffTovniv (Toi, Kvpie, 6 Qeoq

fieya tovto ttjc awTrfpiag fivcTi^piov twp Svyaêuiv rw icaTaîwaai'Ti
(TV KaTaE,ioj(rag Jjjude, tovq TaTrei- ilfxag TrapacrTi}vai cat vvy tu) dyiio
* Clirysostomus in Horn. Secunda in 2 Corinth., Constantinopoli habita,

hsec de oratione pro catechumenis a diacono indicia
Diaconus. Stwfiev KaXiog' Sst]9ui[x(v. (Catecliumeni genua flectunt.)
'
Iva o TravsXtt'ifiiov Kal otKripfiaiv Btbg tTraKoixyy rwv 5t.!](jni)v avTwv' 'iva Sia-
voi^r) Tci ojTci TMV KapSidv avTwv' aiffre aKovaai a 6<p6a\fibc ovk fiSf, Kal ovg ovk
t]KOv<yi, Kal tTTi KapSiav avopo)7rov ovk av't^n' Kal Kar>]xr]ffy avrovg top Xoyov Trjg
dXt]9tiag' 'Iva KaTaaTViipri rbv <ji6€o7' avrov tv avTolg, Kal /StCatwcrp Tijv Tricrnv
avTOV tv Talg Siavoiaig avTiTjv' 'iva anoKaXvipij avTolg rb tvayyiXiov Ti)g SiKaio-
avvrjg' 'iva avrbg Soivj vovv h'deov, crwippovov Xoyiaphi', Kal tvapETOV iroXiTeiav, did
Travrog rd avrov votiv, to, avrov (ppoi'th', tu avrov fitXerai', ypipag Kal vvKTog iv
T({t v6p(iJ avrov KarayiviaQai' tri iKTivtOTepov vnip avrutv 7rapaKa\k(Tu>p,ev, 'Iva
t^kXjjTai avrovg dito rravrdg Trovrjpov kuI drSirov TTpdyfiarog, drro Travrog dfiapTtj-
jxarog ^tafioXtKOt), Kal Trdtrrjg Tripiardaewg rou^di/TiKttjusvou " 'iva Karaîwtjy avrovg
tv Katpt^ (v9er<p rrjg rov Xovrpov naXiyyiViaiag, rrig dfpkanag rwv dfiapriwv, tov
kvSv/xarog rrjg dpQapaiag' 'Iva ivXoyrjcrjj rag uaoSovg avrwv Kal rdg kôSovg,
irdvra rov fiiov avnov, rovg o'lKovg avrtSv Ka] rdg oliaTUig' rd rtKva avrdjv 'Iva
avîâag tvXoyrjCjy, Ka\ tig ptrpov riXiKiag dyaywv aotjiari' 'iva KartvOvvy avrolg
Trdvra rd TrpOKiiptva, dXXd Trpog ro avptp'ipov.
Catecbumeni surgunt, diacono jubente, ut pro semetipsis precentur; ipse
ita prseit
ToV ayytXov rijg tipijvrig airj'icrare ol Karrixovptvof tiprjViKa vpXv irdvra rd

TrpoKiiptva' eipyjviKtjv rijv irapoiKjav ypepav Kal ndaag rdg I'/fiipag rijg ^wrjg
V[iix)v airijffaaQc -y^piariavd v/iiSv tu rtXr}' iavrovg ^lovri Qtcfi Kal rw Xpiar^
aiirov rrapaQkaOai.
Prece in silentio secundum banc exhortationem facta, capita inclinant ad

accipiendam benedictionem sacerdotis, populo adclamante Ame7i.
Ceterum de Angelo Pacis, vide Binghamum docte et sapienter, ut solet,
disserentem, lib. xiv. 5. 4.
LITURGIiE COLLATE. 209
Liturgia S. Basilii. , Liturgia S. Chrysosfomi.
vovQ Koi avaîovQ ZovXovc rrov, ye- (TOV ^v(Tia(TTr}pi(i) (cat KpoaiTEcrtl.v
viadcii XeiTOvpyovQ tov ayiov aov Tolg oiKTip/jtolg (TOV VTrep rdju »//x£-
^VffiaCTTTJpiov, (TV lKaVU)(TOV y'l^ciQ TEpiijy dfMcipTtJiJLdTtJV k-ai Twy tov

rrj Svi'Ufj.ei rov dylov TryevficiTOQ Xaov dyyorffiuTuyy. Ilp6(TÊâi o
liQ T))v tiiaKoviav ravrrji', tVa QEog Tr)y der](Tiy -^fiwy, iT0ir\(T0v
atcaTaKpiTW^ ararTeg lywiriov rijg i']fxdg dîovg yEyiaQai tov Trporrî-

ayiaQ B6^r]Q aov irpocrayhjfiiv ffot pEiy (Toi SEii(T£ig Kcil it:E(Tiag koi
^vaiav alyiaecjg. gv yap £i 6 S^viTiag dyaifxaKTOvg virtp irat'Tog
It'epywv TCI Travra tv Tracrt ' hog TOV Xaov (TOV, Kcii iK(iy(ii)(Toy i]fidc,
Kvpie Kcil vTrep tCjv rifXETipwv ajuiap- ovg eOov Elg rrjy hiaKoviay aov
T7]iJ.aT(i)v iccil Twf tov Xciov a- TavTTjy, EV rrj dvyc'iixEi tov ttj'eu-
yvorif.iaTMV htKTi]t' yEvicrdai tijv fxuTog aov tov dyiov aKUTayywaTuig

^variav t^jjlCjv koi evTrpouheKTOv Ka\ divpoaKOTTMg ky Kadapu tw jJ-up-
iytJTTioy (TOV 'Ekuov. uti irpeTrei Tvplti) Tiig avyEici'iaewg jjfiaiy etti-
(Tul iriKTCl CUu,a TlfXl) KUl TrpOCTKV- KciXeladai ae ev Truirt Kaip<p teal
yijtnc, TO) TTcirpi, ic. t. X. TOTTo), fj'a EiaaKovioy rijjdg 'tXEwg
ij/xuiy 'iay * ly Tf 7rX»'/0£i rj/e "'^C
dyaQoTTiTog ' 'EiK(pioi>. oti irpETTEi
aoi TTaaa ?Osa tij-ii) icat npoaicv-
vr}aig.
^V\t) TTtOTWV CEVTSpa. Eu)(^>) TViaTWV CEVTtpa.
VI. (Cod. ^.)

XI. O Oeog 6 £iTi(TKe\pajxeyog iy IlaXiJ' Koi TToXXaKig aoi irpoa-
eXiet Koi o'tKripfJo'ig Ti)y TUwtiyuxTiy TviTTTOÊy Koi aov ÊOfieOa c'lyadE
Tîxwy, 6 aTi](Tug rifxdg Tovg Tuwei- (ccti (piXdyOpcoTTE, okojc ETri€X£Xpag
yovg KUL (if.uipT<ijXovg icai uyut,iovg ETTi T))y Sitâiy rifiHy KuOaplatjg
SovXouQ (TOV KciTeyuiTTioy r»7e ciyiug i']HMy Tag \pv)(^Lig Kai Ta aojfxtiTa
Boiîfg (TOV XeiTOvpytly toj dyi(j) (tov ciTTo TTavTog fJLoXvaîov aapKog Ka\
BvmcKTTtjpiti). Sf iyl(T-^v(Toy ijfidg TzyEVfiaTog, Ka\ ^wc| ri^~iy dyiyo^ny
rij CuydjXEL tou ayiov arov ivytv- Kal uKaTai^piToy T))y irapdaTaaiy
jxciTog Elg T>)y ^laKoylay TuvTr]y, TOV dylov aov ^vaiaaTrjplov. Xci-
/cat bog r}jjuy Xoyoy Ey uiotÊi tov piaai ce o Qtog Kal ToTg avyoiyo-
GTOfxaTog ijfivjy eIc to tTrt/caXttaQcu fiiyoig r]fx~iy TrpoKoin^y fiiov Ka\
Tiiy X'V"' '"'''' ^yiôv cow TTVEVâTog TTiaTEwg Kal avyiaEwg TryEVfiaTiKijg.
sni Tiiiy fieXXovTUjy Trpor/TêcQat C()g avTolg TravTOTE j-iETa (p(')§ov Kal
Cod. j- Cod. : Sijjijc.
VOL. III.
Liturgia S. Basilii. .Liturgia S. Chrysostomi.
( Wp(i)V '
'EfCf/.W)'. OTTWQ VWO TOV KpO.- ctyaTTê XaTpEvoi'TUQ aoi avevd^^wc
Tove OQV TravTOTE (pvXarrofxeroi aol JCat ClKaTaKpiTWg flETE~)(ElV TiiJV
Soâr, K. T. X. dylwv aov jjLVffTtjpiwv Kai r>/C ettov-
pav'iov aov fjaaiXElag aîudiivai'
'EK(p(ov. OTTtjg vTTo TOV KpuTOvg aov

TrdvTOTE fpvXaTTOixEVoi aoi ôâv
avairinTTOfXEv, k. t. X.
Euj^r), i}v Xiyei 6 lepevQ vTcep
eavTOv tCJv Xepov€iKuJy Xtyo-

nirwv.
XU. OvêiQ (iîOQ Tuiv (TvvdeEs-
fiivwv TOiQ ffapKiKoiQ iTndvfiiaiQ
Kai r]SovalQf irpoffipyÊadai r) Trpocr-
eyyiêiv Tj XeiTovpyEiv troi, /3a-
(TiXev rfjg ho^rjQ' to yap diaKOveiv

(TOL fiiya KOI (po€.ep6i> Kai rate
ETTOvpapioiQ hwajiEffLv cnrpoariTOV.
"Ofiuyg hiii r>/v cKparop (piXavdpco-

TTiav arpiTTTWQ Kai ayaXXoi6TU)Q
yiyovaq ardpwTroc, Kai apj(îeptvQ
r\fxwv i)(pr)fiaTi(Tag, Kai rrjg Xei-
TovpyiKtiQ ravrrjQ Kai avaijjLaKTOv
S'vfflac Ti]V lEpovpyiav irapiîoKaQ
WQ ÊffTTorriQ rwi' airai'Twy, 2u

yap dEawoÊis rwr iirovpai'tiov Kai
ETTiyeiioi', 6 ettI ^povov yEpovtiiKOX)
£TrO')(OVfXEVOQ, 6 TWV Êpaflfl KVpiOQ
Kai lâcTiXEVQ TOV IcrparjiX, 6 {xorog
ciyiog Kai Iv dyioig avaTvavonEvog.
Se SuffWTTtiJ TOV fjioiov ayaBbv kol
Ev{]K00V, Eni€XEÔV ETT EjlE TOV

dfxapTujXov Kai a^plov BovXov aov
/cat iKavwaov fiE tyj ^vvdfjiEi tov
ayiov aov TrvEVfxarog, evZeZv^xevov
Ttjv Tijg lEpaTEiag xc'ipiv irapa-
arijvai Ty ayt'^t (70v TavTt] Tpa-
Tfil^ri Kai lEpovpyJiffai to ayiov Kai
LITURGI^ COLLATE. 211
Liturgia S. Basilii. Liturgia S. Chrysoftomi.
axpavrov aov (Tuj/Jia Kal to Ti[jiiov
alfia. aol yap (cXt'j'w tov Ifiavrov

av-)(iva koX diofiai aov, fxi) airoarrpi-
x/zTJC TO TTjOOffWTTOV (TOV CITT EflOV jUTjSt
aTTodoKifxaarig fxs kn Traidcjv aov.
a\X uîwaoy TTpoatvEyQrivai am ra

û'pa TavTa cat wtt' c/xou tov TUTrei-
vov KoX cifiapruXov Kal avaîov Sou-
\ov aov. Su yap el 6 Trpoaîpcop kcu
6 Trpoa(J)ep6neyoQ, Kal ayidi^wv Kal
ayiaCofXEVOQ, Xpiare 6 Qeoe ji[jlwv'
Kal aol Trjv hoâv aj'aTrt'yuTrojuej' rw

irarpl Kal rw viu), k. t. \.
Oratio oblationis.*
^v-^ri TiJQ TrpoaKOfiiîJQ rov aytov Ey^j) TTJg irpoaKOfiiZijg tov aytov
HaaiXetov fîera to TrXrjpuiaai '\o}ayyov tov XpvaoaTOfxov fXETCt
Tiby OLôvTOjy fxvaTiKoy vjxyoy. TO cnroTedrjyai to. ciyia dwpa ey

Trj ay'ct Tpaxe^t] Kal TrXijpwaai
Toy Xady Toy [xvariKoy vfiyoy.
VII. (Cod. ^/.)

Xin. ls.vpu 6 0foe i/fjiwy 6 KTiaag Kvpie 6 Qeog 6 irayTOKpaTMp, o
ilfxas Kal ayayijy elg Tijy îot)y ôyog dyiog, 6 êôfxeyog ^vaiay
TavTTjy, 6 VTTodeiâQ rjf/iy oSovg elg alyiaeojy irapa TiJjy eTriKaXovfiiycjy
awTtjpiay, 6 •âpiaaÊyog iifxlv ov- ae ey 6\r] Kapci<f, Trpoadeâi Kal
payiwy fivaTrjpioiy airoKaXvxpty, aii rijxCi}V Twy d/japTtoXuiv Trjy ^frjaiv
£1 6 îfievoe ?//idc elg Tt)y SiaKoylay Kal irpoaaynye rw ayt'w aov ^v-
TuvTTjy ey tt] dvyafiei tov iryiv- aiaaTrjpto), Kal iKuyuaoy î-iag vpoa-
fxaTOQ aov tov ayiov. ^vBoKtjaoy eyeyKely aoi dujpa Kal ^valag
d)) Kvpie TOV ytyeadai r/fxag ûiko- TryeviîaTiKctg virep tmv rjfieTepojv
vovg Trig Kaii'ijg aov diaOi'iKiic, af.iapTimaT(i)y Kal tUp tov Xaov
XeiTovpyovg Twy ayiiov aov jîv- ayyoTJixuTtoy, Kal KaTaîtjaoy i]fxdg
aTtjpiwy ' TrpuadsL.ai y/ddg irpoaey- ehpely yc'ipiy eyu)Tri6y aov tov ye-
* Ilaec oratio qua? proxime prrecedit Eucharlstiam vel Liturgiara pro-

priam, in uno textu Basilii, in altero Chrysostomi esse dicitur, quo pro-
batur reliqua non iisdem esse tribuenda.
P 2
Liturgia S. Basilii. Liturgia S. Chr}'sostomi.
yiôvrag riS dyiio aov Bvffiaffrrjplo) viadai EVTvpoaÊKTOV ti]v S'vaiav
Kara to TrXijdog rov eXiovg gov '

llfidjy Ka\ ETtiaKrfvwaaL to TrvEvfia
'iva ytyio^tQa dîoi tov Trpoaipipeii' Ttjg ^dpiTog aov to dyaduf E(f
(TOi Ttjv XoyiKYiv TavTT)v Kttt ai'ai- rjfxdg Kal ettI tu irpoKEifiEva hujpa
IxaKTOV ^vaiav virep tQv fjixeriptov TavTa /cat eTrt TrdvTa TovXaov aov'
a.âpTrjfiaT(a)V Koi twv tov \aov 'E/C0WJ'. Ota TiJiy OlKTipfXWV TOV UO-
ayvor^fxcLTiov. fjv Trpocrêâfj-evog elg voyEPOvg aov v'tov, fiEd' ov evXo-

TO ayiov /cat inrtpovpaviov Koi yrjTog, k. t. X.
voEpov ffov ^vffiaffTYjpiov elg dajxfiv
Evwhiag avTiKaTairefirpov y]jj.~iv t^v

Xapiv TOV dyiov cov izvtvixaTog.
'EjTri€Xe\pov e(p' rjfidg 6 Qsog Kai
ETTide ETTi TTjv XaTpsiav rjfxwv TaVTTjy
Koi irpoadEâi avTr]v, wg Trpo(7ediL,io
AâX TO. twpa, Nwe rctc ^vffi'.ag,
'A€paaju TciQ oXoKapircjaeig, Mw-

GEwg Kcii 'Aapwp Tag lepwavvag,
âfJtovrjX Tag elprji'iKag' wg Trpoa-
EÊ^w Ik twv dyiiov aov clttooto-

Xwv TTJV dXr]divrjv TavTrjv XarpEiay,
OVT(i)g Kal EK tG)V ÊipojP )]fxCi)V tCjv
dfiapTuiXiLv TrpotrdEâi Ta cwpa

TaVTa EV t7] yjt-qfTTOTtlTl (TOV KVpiE,
'lya KaTaîu)diyTEg XEiTOvpyElr d-

fXEfiTrT(3)g Tui dyio) aov BvtnaaTrjpio)
Evpu)fiEV TOV fxiadoy twv TrioTwv

/cat (ppovifXisyv oIkovo^wv ev ttj
Îfiipa Tfjg avTaTrodo(T£U)g aov rj/c
SiKaiag' 'EkiIjwv. Sui twp olKTipfiuiv
TOV fxovoyEvovg aov v'lov, êG" ov
EvXoyrfTog eI avv rw -KOivayiu} Kal
dyaBu) /cat ^wottoi^ aov irvEvfiaTi.
( Osculum Pads.)
Kai fxird to 'Afii^v 6 leptig' 6 Xaog' Âfirjv.
Etp^VTj Tract v. o lEpEvg' JLlprjvri Trdaiv.
o Xaog' Kat rjJ TrvEVfiaTi aov. o Xaog' Kat rw TrvEvfxaTi aov.

LITURGIA COLLATiE. 213
Liturgia S. Basilii.
Liturgia S. Chrysostomi.
6 SiciK. 'AytiTTijaiOfXEi' clXXt']-
XOVQ.
Krti fxird TO So9iji^cu ti'/v uyaTrr/p, Kai fifTU TO doOijvui t>)v dyuTn]i>
\kyii' Xeyti 6 du'iKovn^'
Tag Bvpag' rag ^vpag' vpo- Tag ^vpag '

rag S'vpag. Hp6-
6 XaOQ TO IIl<TTtV(t>. 6 Xriog Tu Tri(7Ttii(o \iyit,
Kal fitrd to JliaTeixu Xiyii 6 Siuko- 6 du'iKOVog

•
tog'
/• 3
ANAPHORA SS. BASILII ET CHRYSOSTOMI.
Anaphora S. Basilii. Anaphora S. Chrysostomi.
6 Blukovos. o SiaKOvos'
Xtco/j^sv koXcos.
6 Xaos'
"EXsoy •
slprjvri.
o ispsvs' 6 ispsvs Xsysc

'H %apis Tov Kvplov rjfiMV '
H x^P''^
''"^^ Kvplov '^/XCOV
Îijaov l^pccrrov koI rj ayaTTi] Irjaov 'KpLCTTOv Kol 7] ayarrrT]
TOV @£ov Koi Trarpos koI t] TOV %sov Kol TraTpos KoX r)
Kouvwvla TOV aylov irvsvfiaTos KOLVWvla TOV aylov irvsv^xaTOS

slrj /jLSTa irdvTCOV rjfiwv. slrj fjbSTa irdvTwv vfiMV
6 Xaos' 6 Xaos'
Kat /jLaTu TOV nrvavfjiaTos Kal fMSTO, TOV TTVSVfiaTOS
crov.-f (TOV.
Prcefatio.
o ispsvs' ispsvs.
"Ayo) cr'X<*)P'Sv Tas Kaphlas. " Avo) a-y^MfjLSU Tas KapSias.
6 Xaos' 6 Xaos.
"EÔ/U,SI^ TrpOS TOV Kvpiov. "Eô/A£i' irpbs TOV Kvptov.
* SrJjufv Ka\u)Q initium Liturgiê s. Anaphora indicant nobilissima musei

Fejervariani diptycha, seculi octavi, de quibus in Nota ad Prolegomena
diximus. Ceterum solemnis quam laudat ipse Cbrysostomus ecclesise for-
mula (ex Homil. xxix. ap. Bingb.) est: 'OpOol (mSfisv KaXwg. Verba
hsec sunt: Kat yap avro tovto TvapaKtKiviaBca tov Sidicovov uTzaai Kai Xeyiiv'
'Op9ot aToJfitv KaXuig, ovx awXiSg ovSt sIk^ t'tvonoOtTtjrai.
f Cbrysostomus apud Bingb.,
in Homil. xxxviii. (xli.) Tt : wote'ig av
9pMTTi\ ovx VTrscrxou T<p itpel iiirovri' 'A j/affxtJ/K £ r yîov rov vow Kui
rag KapSiag' Kai eiTrag' ""Exofiiv npog tov Kvpiov.
6'ispsvs' 6 Ispsvs.
J^vâpt(Tr7](T(o/j,sv toS Kvplw. ^v-âpia-rrja-wjJLZV tq) Kvptw.
b \a6s' 6 Xaos'
" A^tov Kot SLKaiOV. "A^tov Koi BiKatov.
Kcii 6 tepevQ aizapyETai rifg a- O lepevQ cnrapêrai Trjg ayiag

yiag aya<l>opac. ava(f)opag.
Eucharistia s. Gratiarum Actio.
I. '
O 03V, Siairora Kvpis, ®£s I. "A^Lov Kal BiKaiov as
Trdrsp, iravTQKparop, irpocrKV- vjxvslv, as svXoysiP, as alvslv^
vrjTS, a^tov ois dXrjOcos Kai aol sv-âpiarslv, as irpoaKvvzlv
BUaiov KoX irpsTTOV rfj fisyaXo- iv iravrl Torcdd rrjs hsairoTSias
Trpsirsia ttjs aryccoavvrjs <70v, era aov av yap sl&sos dvsKcppaaros,

alvslv, as vfivsiv, as suXoysiv, dTTspLvbrjTos, doparos, dKard-
as irpoaKvvsiv, aol suâptarstv, XriTTTOs, dsl o)V, diaavrws mv,
as Bo^d^sLV rov fiovov ovtws av Kal 6 fiovoysvijs aov vlos Kai
ovra %s6v' koX aol irpoac^spsiv TO nrvsvpid aov rb drîov. 2u i/c
iv KapSla avvTSTpcfifisft} koI Tov pn) ovros sh to slvat rj/xds
'Trvsv/joart, raTTSiVcoascos ttjv Xoyt- 7rap7]ya'yss Kal irapaTrsaovTas

Krjv Tavrrjv Xarpslav ?;/xft)i/, on dvsarrjaas irdXiv Kal ovk dirs-
av si 6 -âpiadf^svos rjfitv r^jv arn^s Trdvra ttoccov soos rjfMas sts
iTTiyvwaiv ttJs a7]s dXrjOslas' TOV ovpavov dvi]'ya'yS9 Kal ttjv /3a-
KoX Tis Ikuvos XaXijaac tus aiXsiav iâpiaco Tt)V fisXkovaav.

hwaarsias aov, uKovards Trotrj- 'Tirsp TOVTfov dirdvTwv sv'âpc-
aai irdaas rds alvsascs aov, r] aTovfiiv aoc Kal fxovoysvsl aov
SLrjjy'jaaaOaL rravra rd Sâv- vlu) Kal Ta> TTVSV/jiaTi aov tco
fxdaid aov iv ttuvtI Kai,pu> ;

dyLW' virsp TrdvToov, Siv 'ia/xsv
AsaTTora tcov dirdvTcov, Kvpis Kal b)V OVK la/XSV, TOiV (fiavspMV
ovpavov Kal <yr]s koI irdayjs ktl- Kal dcpavcov siispysaioov aov tcov
aso3s bpcop.svi'js re Kai ov-^ opco- sis rj/xds 'ysjsvrj/jbsvcov. sv'âpi-
fMEvrjs, 6 fcadr]/ji£vos sttl ^povov aTovfxsv aoi Kal inrsp ttJs Xsi-
Zo^s Kal sTTi^XsTTcov d/3vaaov9, Tovpyias Tamils, rjv sk twv ')(St-
P 4
'
apap'^s, aopars, dKaraXrjTTTS, pwv rjfjjcov Ssâadai KaTa^taaov,

aTTsplypaTTTS, uvaWoLWTS, o KaiTOi aoL TrapsaTrjKSLaav %tA,t-
7raT7]p Tov Kvpiov r]/ui(ov 'Irjcrov dhss dp'âyysXcov Kal fivpuioss
x^piarov rov /asyaXov ©eoO Kal dyysXtov, Ta ^spovjSl/x Kai Ta
(JU)T7)pos, TYjS sXirlhos rj/jicov, bs '2,£pa(j)lfi, sâiTTspvya, ttoXvo/x-
iariv SLKOov t7]s crrjs ayaOorrjTos, puaTa, fiSTapata, rrTspcoTa
acppayls laorviros, sv savToi
SscKvvs as TOV Trarspa, Xoyos

ô)v, ©soy aXrjOivbs irpo aldivoiv, (Sanctus, Sanctus, Sanctus.)
ao(f)ia, ^(OT], ayiaa/jLos, BvvafiLS,
TO <po)9 TO aXrjOtvov Trap ov to

TTVSVfMa TO ayiov i^scpdvr], to
Trjs dXrjOslas TTVsv/xa, to rrjs
vloOzaias '^^dpta/jia, 6 dppaôov

Trjs /MsXkovarjs KXrjpovofiLas, i)
dirapyr) tcov alwvmv d<ya6oiV,
7) ^(OOTTOLOS hvvap.LS, t) TTTjyri TOV

dyiacrpLOV, irap^ ov irdaa ktlctis
XoytKrj TS KoX vospd Svva/xovfisi'r]
(Tol XaTpsvst Kol aol ttjv dtStov
dvaTTSfjiTTSL SoôXoylav, OTi to,
avjXTravTa SovXa ad. Se yap

alvovaiv dyyeXot, dp-^dyysXoi,
^pOVOl,, KVpiOTTjTSS, dp)(al, sôv-
alat, hvvdfJiSLS, Kal Ta iroXvofifxa-

ra êpov^l/j.' aol nraplaTavTat
kvkXm Ta 'Zspa<f)lfi, If irTspvyss

T(S kvl Kal S^ TTTSpVySS TM kvl,
Kal Tals fisv hvac KaTUKaXuTT-

Tovaiv Ta TrpoaoiTra savTMV, Tals
Bs 8val Tovs TToSds, Kal Tals Sval
TTSTOfMsva, KSKpaysv sTspov irpds

sTspov aKaTairavaTOLS aTOfiaai,,
daiyr]TOis ^soXoyiat^.
. ' : ' : :
Anaphora S. Basilii. Anapliora S. Chrjsostomi.
('Ek'^wj'WC.) 'Ek(^, TOV iTTLVLKLOV

Toy sttlvIklov vfxvov aBovra vjjjvov aZovra*
ô5)vra KSKpaiyoja koX Xsjovra.
"Ayios Kvpios Sa/Sao)^, ttX^-

ptjs 6 ovpavos Kot »7 7^ ttjs
Bo^rjs aov
'flaavvd iv tois v">îtnoL<f.
¥ivXo'yr]fMsi'09 6 ip-Ôfxsvos iv
ovopbari KvpLOv.
'flaavva 6 iv rols v'^caTOCs.

ispsvs /uiKTrtKwc Xiyei O ispsvs jJ-vrrriKiot'
II. Msra TovTcov tcov fJuaKa- II. Mera rovrwv kuI y/j,sh
* Hymnura triumphaleui (rhv tTriviKiov vfivov) a jjopulo in eiicbaristia;

celebralione esse cantatum, multi Chrysostonii loci probant. Nos hie illuiii
ex Ep. ad Ephesios a Binghamo inter alios adlatum exhibemus

hoiiiilia in
:
'V.fvonnov fifTa tIvwv i(Trt]KaQ Kara tvv Kcupov twv iivuTijpHov^jxtTd twv XtpovSiu,
fitra rwf Iêpatfifj, Truig ovv dvvi'iatj fier' tKtivojv Xsydv' "Ayiog,
. . .
ayioc
(iyiog, etg v€ptv rcf dTOfxaTi Kixpr^nkvoq^
Utar hac occasione ad pauca de nominibus antiquissimorum ecclesia;

bymnorum sacramentalium dicenda, quoniani ne a veteribus quidem scrip-
tori bus accurate distincta esse videntur.
1 Hyinnus aiigelicus, qui idem Doxologia major dicitur, est omnium anti-
quissimus Christianorum hymnus matutinus, verbis illis auspicatis incipiens
inLucajEvangelio angelis de nativitate Domini exultantibus tribuuntur:
(|ua;
de quo in volumine tertio pluribus egimus ubi etiam

/ôla'iv v4î<7Toig Bfc|5- ;
diximus de Doxologia minore, Gloria Patri, etc.

2. Hymnus seraphicxis (minus accurate dictus etiam cheruhicus) est sacer
ille seraphici chori cantus quem Jesaia propheta audivit
Sanctus, sanctus, sanctus, Dominus Sabaoth
Pleni sunt cceli et terra gloria tua.
Proclus, episcopus Constantinopolitanus et Theodosius junior, anno 446,
btec addidisse dicuntur
"Ayiog b Oeor, liyiog Irrxvpuc, (iyiog dOuvctToc, ^\^l|tTou t'lpng-
(piajverba agnoscit Concilium Cbalcedonense in condemnatione Dioscori.

Postcûam ante Icctioncni epistola; ba-c verba sola cani consueverunt, a multis
Trisagiou nomine appellata sunt.
3. Hymnum chcrahicum Grtvci scriptores Alleluia appellant, (juod et niysti-
rum dicitur (Apoc. xix.).
Anaphora S. Basilii. Anaphora S. Chrysostotni.
picov Svvd/xscov, BsCTTTOTa (ptXdv- T(ov Bvvdfiscov, hsaiTora (f)L\av-
OpcoTTS, Kal rjiJiBh ol d/xapTcoKol dpcoira, /SoMfisv koi 'Xsyo/xsv
ôSfMSV Kal \syo[jbSv ' "Aycos si dyios si Koi iravdyLOS Kal 6 /xo-
d>s dX7]9(09 Kal Travdyios, Kal voysvijs (Tov vlos Kat to Trvsvixa
ovK scTTi fisTpov T7]s fisyaXoTTps- (Tov TO ayiov. ayios el Kat
iTslas Trjs dyicocrvyrjs aov, Kat 7ravdyi09 Kal ^syaXoirpzirris rj
ocrios iv Trdcnv tols spyois crov, hoâ aoV bs tov Koa/uLOv aov
OTi kv SiKaLoavvrj Kal Kpccrsi ovTcos TjyaTrrjcras, mctts tov gov
akrjObvfi TrdvTa sTnjyayss rj/xlv. vlov TOV fxovoysvr] Bovvai, iva
HXdaas yap tov dvOpwirov X'^^^ TTCLS o 7n(TT£vcov sls avTov fJ.r]
Xa/3a)v drro ttjs yrjs Kal Trj sl- dirokrjTai) aXX' 1%^ ôo^y alw-
KovL Trj afi 6 Qsos TC/j,i]cras avvcov*
Tov TsOsiKas avTov sv TO) irapa-
hsiacp Tip Tpv(f)7]s, dOavacriav
ô)i]s KalaTToXavaiv alcovlwv dya-
6cov iv Trj Triprjasi twv svtoXmv
aov sTrayysiXdfjLSvos avToy dWd
TrapaKovaavTd crov tov dXrjOc-
VOV ©foO TOV KTLCraVTOS aVTOV
Kal Ty dirdTrj tov ocpsws utto,-
xPivTa, vsKpwOsvTa ts avTOV to2s
* Desunt igitur in llturgia qusa Clirysostomo tribuitur solemnia ilia verba,

quae et in Antiocbena leguntur et in ea quee Basilii dicitur. At ipse Chry-
sostomus in Homllia xxiv. in primam ad Cor. Ep. eundem morem tamquam
ecclesiis illis communem memorat. Verba ba3C sunt (ap. Bingh.) Kai ijixug :
iTriXkyovTsg Trorrjpii^ tciq CKpdrovg cuipyeaiug tov Qtov Kal '6iyix)v dTroXeXavKajxiv
ovTwg avTO Trpodyofity Kai KOivaivovuev, ivxapiarovvTEQ on, rriQ TrXdvrjQ

airriWa^t to twv dvOpwiTMv ytvog' oTi fiaKpdv ovrag tyyvg kiroi-
t](7sv' on eXTTida fir) t')(0VTag Kai dOsovg iv t^ Kofffiip dSe\(povg
iavrov KaTeaKtvacre Kai ffvy kXt} povo/iovg' urrep tovtojv Kal twv toiovtojv
dTrdvToji> evxapidTovvTtQ ovtw 7rp6(Ti[xtv. Eadem quidem verba in liturgiis quas
nobis servatas sunt non occurrunt, at similia qusedam. Qure, ut multa alia,
ecclesiam probant Chrysostomi tempore multa liturgica (quod ad verba
attinet) sacerdoti vel episcopo libere precanti demandasse, ita tamen ut ordo
et tenor generalis orationis traditioni et mori ecclesige consentaneus esset.
Confercum his verba Basilii fronti hujus capituli inscripta de iis, quaj tan-
tummodo traditione ad nos pervenerunt.
LITURGIJi COLLAT.E. 219
Anaphora S. Basilii. , Anaphora S. Chrysostomi.
oiKslois avTov TrapaTTTCo/xaaiv
i^copicras avrov sv rfj SiKaco-

Kpcaia crov 6 @£oy sk tov tto.-
paZsiaov sis tov Koapbov tovtov

Kol aiTsaTps'âs sis rrjv jrjv, s^
rjs iX')](j)d'}], oiKovofxcov avrcp rrju
SK iraXiyysvsalas acorrjplav ryv

iv avru) ru) l^piaro) crov. Ov
<yap d7rsaTpd(j)T]s to ifXdcrpba crov
sis TsXos, s7roL7]aas, dyads, ouSs

sTTsXdOov spywvxsipSiV crov, aXA,'
STTsaKsy^co TroXvTpoTTcos Scd
airXdyxya sXsovs crov,7rpo<f)7]Tas

sâiriaTsCKas, sTrotrjcras Bvvd-
fisis Bed TO)V dyioiv aov tmv KaO'
sKdcTTriv ysvedv KoXysvsdv svaps-
(TTTjadvToov croc sXdXrjaas rjp.iv
8id cTTopbaTos TOiv hovKwv crov

Toov TTpocprjTcov, TTpoKaTayysk-
\(iiv rjpilv Trjv pbsKkovaav scrs-
crdat aoiTriplaV v6p,ov sSwKas

sis l3o7]dst,av, dyysXovs sirsaTrj-
aas (JivXaKas. "Ots Bs rjXOsv
TO TrXt^pcop.a twv Kaipwv, iXd-

Xrjaas rjpuv iv avTw toj vlo) aov,
hi OX) Kal Tous aloivas sTroirja-as,
OS oiv diravyaapua tt^s So^tjs Kal

yapaKTijp Tr]S virocrTdarsoos crov,
(f)spcov TS Ta TrdvTa tm pr]piaTi
TTjS Bvvdp^SQis aVTOV, ov^ dp-

nraypbov rjy/]craTO to slvat taa
aol Tc3 0£co Kal iraTpl' dXXd

@eos o)V Tvpoaicovios sttI ttjs yr]9
axpdr] Kal toIs dp,6p(07rocs avvav-

sarpdcpy, koI sk irapOsvov cvyias

crapKCO ':^sls sKSVCoasv kavTOV iJiop-
^7]v hovkov \aj3oov, avfM/JLop(f)OS
ysvofispos TO) cTOiixart, rijs ra-

TTSivoocrscos rjfjboiv, 'iva Kal rj/ids
crv/x/u,6p(f)0vs iroLrjcrrj ttjs sIkovos
Ttjs 86î]S avTOv. 'KrrSLSr) yap

Bl dvOpcoirou rj djxapTla SLcrrjX-
0SV sis Tov Koaôv Kal 8(,d Trjs
d/xaprias 6 B^dvaros, svBoKtjasv

6 flOVOy£Vi']S (TOV VtOS, 6 MV SV
Tols KOklTOlS (TOV TOV ^SOV

Kal iraTpos, ysvofMsvos sk jv-
vaLKos, Tr]s dyias S^soroKov Kal

dsLirapOivov Maplas, ysvofxs-
vos VTTO vojxov, KUTaKpivat rrjv
dp,apTiav SV rfj aapKl avTov, iva

01 SV TOO ÂBdfjt, diroOvrjcTKOVTSs
^(ooTTOcrjdcoacv sv avT(x> tw Xpt-

aTa> aov Kal s/j^TroXtrsvaafMSvos
Tfb KOaflCp TOUTCO, BoVS TTpOCT-

rdyfjuara acoTrjplas^ drroar'tjaas
rjiJids rrfs ifkdvTjs tmv slBoikwv,
irpoarjyaysv rjiids rfj siriyvuxTSL
(TOV TOV d\7]6ivov Ssov Kal

Trarpos, KTrjcrdfjbSvos rjfids sav-
Tft> \aov TTspiovaLov, âcrlXeiov
IspdTSv/uba, sdvos dycov '

Kal
KaOaplaas r}p.ds sv vBan Kal
dyidaa^ rm Trvsufxarc tg) dyla,
sScoKSv savrov avrdWay/xa t&j
Sâvdrcp, sv o5 KaT£i')(0fxs6a tts-
irpafxsvoi viro rrjv dfiaprlav ' Koi

KarsXdwv Bid tov aravpov sis
Tov AiStjv, Lva wXripooar] eavra

Ta TTcivra, sXvas ras ohvvas tov
âvdrov ' koX avaaras Trj rplry
'>]f^spct fcal oSoiTTOtijaas irdcrrj
aapKi rrjv sk vsKpoov dvdaraaiv,

KaQoTi ovK rjv SvvaTov Kparst-
aOat viro Tpfs <^dopas tov dp-
XVyov Trfs ^(orjSi iyspsTO ciirap-
•^T) TMV KSKOC/jbT]flSVCi)V, TTpCOTO-
TOKOS £K Tcbv VSKpSiV ' Ifva r)
avTos TCL irdvTa sv irdai irpw-

Tsvcov ' Kal dvsXOoiv sis tovs ou-
pavovs SKddcasv sv Ssîa rr/y fis-
ryaXcocrvvrjs (V vylrn^Xois '

os Kal
ri^si diroSovvai SKaaTtp kutu Ta

spya avTov. K.aTs\t7r£v 8s rjiuv
vTrofivrjfiaTa tov cra>Trip[ov av-

Tov 7rd0ov9 TavTa d irpoTsOsUa-
fisv* KaTa ray avTov ivToXds.
( Verba institutionis.)
MeX,X&)V yap sîsvai sttI tov 'Ôy s\9a>v Kal irdaav ttju
sKOvaiov Kal dolSifjbov Kal t,(oo- VTTsp rifiodv otKOVofitav irXripcaaas
iroiov avTov S^dvaTov, ttj vvktI TTJ vvktI, fj

TrapsBlSov savTov,
y TrapsSiSov savTov virsp Trjs Xaôbv dpTov sv Tals dyiais

TOV Koa/jiov ^cor]9, Xa/Swv dpTov avTov Kal d')(pdvTOis Kal dyiwjxr]-
iirl Tcov dylcov avTov Kal d^dv- TOis ')(£palv, sv-)(apL(7Ti]cras Kal
* Hajc est ultima vox folii xvi. Deest quaternio tertius foliorum viii.,
quae si secundum literarum numerum, qui primo et secundo quaternione
continetur, computantur, circiter ix. milia literarum comprehenderunt.
Quae in vulgato textu sequuntur usque ad prima quarti nostri quaternionis
verba, omissis solitis interpolation ibus, ad amussim hunc literarum nume-
rum prffibcnt. Textus deperditus nostri codicis hac ratione quodammodo
videtur restitutus esse.
222 SS. BASILIl ET CHRYSOSTOMI
Tcov ^(SipMV, avahslâs aol tco svXoyrjaas SKXacrsv Kal hScoKSV

©Sft) Kal Trarpl, £v')(api(ni')(7as, T0I9 dylois avTOV fxaOtjTals Kal
£vKo'yri<Tas, dyidaas, KKacras, diroaToXoLs, slTroov
('Ec0wj/,) sScoKS TOis dyioL9
avTov iMaOrjTals Kal dirocno'kois
sIttcov Ad/SsTS, (j^dysTS, tovto 'Ei:(j)wy. Ad^STS, (j^dysTS' tovt
ixov earl rb aoj/iia, to virsp v^wv saTlv TO acofid /ulov to vTTsp
Kkcofxsvov £ip d(f)£cnv dfiapTiMV. VflOOV
'0/jL01(0S Kal TO 7rOT7]pLOV SK TOV 'OjjL01Q)S Kal TO TTOTrjpLOV /jLSTa
ysvvq[xaTOS tTjs dfMTrsXov Xa^cbv TO SscTTvrjcraL) XsycoV

Kspdaas, £V')(apL(TT')]cras, svXoj^]-
aas, dyidcras, sSmke tois dylots

avTov /juaOrjTats Kal dirocTToXoLS,
sIttcov ' TIlsTS i^ avTov TrdvTSs, UisTS £^ avTov TrdvTSs' tovt
TOVTO earl to ai/u,d fxov to ttjs £(TTC TO al/md /j,ov to Trjs Kaivrjs
KaLvrJ9 8i,a6i]Krj9, to virsp vfioiv 8ca6i]Krj9, to vTTsp vfioov Kai

Kai TroXkoJv sK'^vvo/msvov sis d(ps- TToXXcov sKyyvoiJbsvov sis d(f)scnv
CTLV dfiapTLMV. ToVTO TTOiSlTS sls d/xapTicov.
TTjv £fir]v dvd/jLV7)cnv. oadKis yap 6 Xaos'

av sadtTjTS TOV dpTOV tovtov, Kal
ÂfXTjV.
TO TTOTT^pLOV TOVTO 7rlv7}T£, TOV
sfiov ^dvaTov KaTayyiXXsTS, tyjv
s/jLr]v dvdaTaaiv OfioXoysiTS.
( Oratio Memores igitur^
O ispsvs pvtfTtKihg' O tSpSVS jXVffTlKCjQ'
Îs/jLvrj/xsvoL ovv, SecTTTOTa, Kal ISJlsfjbvrjiJbsvoi, TOivvv ttjs crcoTr}-
rjfxsls TMv (TCOTTjplcov aov iraOrj- plov TavTTjs ivToXrjs Kal TrdvTOiv
fiaTcov, TOV ^cooTTOLou aTavpov, tS)v vTTsp TjfjLMV ysysvrjfisvcov,
Ttjs TpLTJllSpOV Ta(f)7]S, Tr}S SK TOV (XTavpOV, TOV Tdcf)0V, TTJS
VSKpCOV dva(TTd(TSQ)S, Tf]S sis TpLTjfispov dpacTTdcrscos, Trjs sis
OVpaVOVS dvoSoV, Tf]S SK hs^Lwv ovpdvovs dva/3dcrs(os, tyjs sk 8s-

aov TOV &S0V Kal UaTpos KaOi- ^tcou KaOihpas, ttjs SsvTspas Kal
8pa9, Koi Trjs ivSoôv KoX (f)o^s- svBoôv nraXLVirapovcrias.

pa9 aavTov* irapova-las.
'Ek(1>ojv. Td aa sk tcov acov 'Eic(p(jji'.
<TOi 7rpo<T(f>spovT£!f, KUTa irdvTa ra era sk toov crwv Trpocrcpspovrss
Kol Bid irdvra. Kara Trdvra /cal Scd iravra'

O xopoQ xpciWei TO ^g vjxvov^
6 \a6s'
fisv, as svXoyovfxsv, aol £V)(apc-
1,5 VfMVOVfJiSV.
crrov/xsv, Kvpis.
(Invocatio Spiritus Sancti.)
kJ ISpSVS pv(7TlK0)Q O ispsvs nvaTiKWQ Xiyet •
Aid TovTO, BsaTTOTU 'jravdyis, 'Et4 Trpoacpspofisp aoi rrjv
Kol r][ji£ls 01 dfjâprcoXol kuI XoyiKrjV Tavrrjv Kol dvalfiaKTOV
dvd^LOL SovkoL crov, ol Kara- Xarpsiav, Kal TrapaKoXovjJbSv koX

îcoOsvTSs XsLTovpyelv to3 dylo) BsopLsOa Kal iKSTSvofisv Kard-
aov Svaiacrrijpia), ov hid rds irsfi-ôv TO TTVSVfid aov rb dyiov
BiKawavvas rjiJuSiV, ov <ydp sttol- scf)' Tjfids Kal sirl rd TrpoKStfisva
7]aayisv n dyadov sirl rrfs yrjs, Boipa ravTa'
dWd Bid rd sksr] crov koi tovs
oiKTipfiovs crov ovs s^s')(£a9
•7r\ovaio)S f<^' -rjfids, irpocrsy-
yiô/jisv Tft) dyio) aov B^vaiaarrj-

plo)' Kol TTpoaOsvTSs rd avriTvira
Tov ojyiov acofxaros koI ai/jiaTOs
Tov ^piarov aov, aov Bso/xsOa

Koi as irapaKaXovfjisv, dyis d-
ylcov, evBoKia ttjs aijs dyadorr)-
T09, skOsiV TO TTVSVfld aOV TO

ayiov £<^' rjiJids, koX sirl rd
irpoKslfMSva Bcopa ravra, koX
siiXoyfjaai avrd koX cuyidaai,
Kal dvaBsiâi rbv ixsv dprov
* Cod. inepte : avrov.

TOVTOV [TTOiTjaOV aVTO~\ * TO Ti- Kal TTolrjcrov tov fisv dpTOV tov-
/jicov o-oifia Tov Kvplov, Koi Ssov Tov Ti/iiLOP awpua tov l^piaTOV
Kol (Toorrjpos rjfxwv Îrjcrov X/at- (TOV,
crroO* TO 8s TTOTrjpiov tovto, avro fiSTaâXwv tw TrvsvpâTi crov tm

TO tI/jLIOv al/j.a rov Kvpiov Kat djl(p. 'A/AT^V.
^£ov KoX <T(OTripos r}/jiO)V Îrjaov TO Ss sv Tat "TTOTrjpm TOVTO)
Xp/O-TOl) TO SK')(y6sV VTTSp TTJS Tip^Lov alp,a TOV HpiaTov crov,
TOV Koafiov ^(oi]s, fiZTajBaXoiV tco p.STaâ\a>v tw irvsvpiaTb crov tco
TTVSV/jLaTL (TOV TM dyLO), dyio).
'lipids 8s TTcivTas, tov9 sk tov 'O IspsijS pv(TTLK(2q'
evos cipTOV Koi tov iroTTjpLov (liOTS ysvsadai tols pusToXapb-

fjiSTS-)(0VTas, kvaxrais aXîjXois ^dvovatv sis VT^yjnv yp'V)(}]s, sis
sis SVOS TJVSV/XaTOS djloV KOiVCO- d(f)scnv dpbapTLOiv, sis Koivcovlav
viav, Kol p.r]hiva rj/xcov sis Kpiua TOV dyiov crov Trvsv/juaTos^ sis
7] sis KaTCLKpipâ TTOcrjcrats pbSTa- /dacriXsias TrXrjpwpba, sis rrap-
o"ysiv TOV djLOV (Ta)p,aTOs kul prjaiav ttjv Trpos as, ptrj sis
ULfiaTOS TOV XptCTToO (TOV aW Kpipia i) sis KaTUKpipba.
iva svpcop^sv sXsos Kat ^"/Jiv "Eti '7rpoa(j)spop,sv aoi ttjv
flSTO. TrdvTCOV TMV djLOHV, TOiV XoyiKTjv TavT7]v XaTpslav virsp
dir alwvos croc svapscrTTjaavToyv Twv sv TTtaTSL dvaTTavaapbsvcov
TrpoTraTspoyv, iraTptap^/m', irpo- TTOTSpoiV, 'naTpiap')(o)v, Trpo^r}-
(f)r]r(OV, aTTOCTToXfOV, K^jpVKCOV, TMV, aTTOGToXcOV, KTjpVKCOV,
svayysXKTTMV, /napTvpcov, o/xo- svayysXKTTMV, piapTvpcov, opuo-
\oyr)TCOV, BiSaaKaXcov, kul irav- XoyrjTMV, syKpaTLKWv koX iravTos
Tos irvsv/jLaTos BtKalov, sv irlaTSi BlKuIoV sv TTiaTSL TSTSXSLCOpiSVOV.
TSTSXSLCOp^SVOV.
'Eic^wi'. 'FjâipsTOis T^s Tta- 'Eic^wj'. ^JLâtpsTcos Ti]s Tra-
vajias d'^pdvTOV vTrspsvXoyrj- vaylas d')(pdvTov virspsvhoôv
fxsvrjs svBoôv hscnrolvrjs rjp^MV svXoyrjpisvr]s 8s(Trroivt]s riptcov
SsoTOKOv Kol dscTrapOsvov Ma- S^soTOKOV Kal dscTrapOsvov Ma-

plas' TOV dryiov Îcoavpov Trpo- plas' TOV dylov Îcodvvov tov
* Verba iincis inclusa contra sententiarum ordinein hue transposita sunt
ex formula quse Chrysostomi nomine insignitur.

LITUKGI^ COLLATE. 225
î]rov 7rpo8p6/j,ov koX /SaTrrt- HpoSpofj^v Kol BaiTTiarov, koI

(TTOV, Tcop dyicop KoX Trav£V(f»']fXO)V TMV ar/iQ)v Kol 7ravsv(f)7]/j,Q)v 'A-
diroa-ToXatv, Kol irdvTcov rwv TToaTokwv, \jca\ tov ar/iov tovSs,
ctyloov (TOV, MV rats iKsaiats OV Kol Tr}V flVr}yL7]V eTTUTSkov-
/LtSy,]* KoX irdvTWV TMV a<yLQ)V
f Kat fjbVi](T67)Tt irdvTcov tcov (TOV, 6)V Tals iKaaiais JTr/cr/cei/rat
7rp0KSK0CM,7)fX£V(i)V ETT sXtTlSl Tjfxdf 6 ©£os, Kol fivi]a6r]Tt nrdv-

dvaardcrsojs ^(07]s al(oviov, koI T(t)V TU)V K£K0l,fji7]fXSVQ)V £V sXttIBi,
dvdiravaov avTOVs., ottov iiri- dvaardasws ^corjs alcoviov, koI

(TKOTTsl TO (j)Ct)S TOV 7rpO(T(0'7TOV dvdiravaov avrovs, ottov iirt-
aov. (TKOTTSl TO (JXJOS TOV TTpOCTCOTrOV

aov.
"Exi (TOV Bso/jisda, fivrjadrjTt,
Kvpis, Tj}s dylas aov liadoXiKrjs
Kol aTToaToXiKT]? EKKXrjaias, Tys

diro TTSpdToov sois irepdTOiv Tr/s
oiKOVfMsvrjs, Kol £Lpi']V£vaov av-

TTjV rjV '7r£pL£'7rOL1]aO) tS TLflLCp
a'l/xaTt TOV XpiO"To{) aov, kol tov

djLov oIkov tovtov aT£p£Oiaov
fJt'iXP^ '^V^ avvT£\£ias tov alaivos.

M.vi']a6r)Ti, Kvpi£, T<wf Ta Scopd
croi TavTa TrpoaKOfitadvTcov, Kal
* Verba posteriori aetate ex festo sancti cujusdam in Hturgiam generalem

illata.
\ De Commemorationibus, quas Jacobus Edessenus appellat Admoni-
liis
tiones, illustria exstant Chrysostomi testimonia, quje Binghamus collegit v. :
imprimis Horail. xli. in priorem Ep. ad Corinthios ovSk fidnjv 6 iraptarwe :
T^ Bv<fia(rriipi(ij rtJii' piKTiiiv fivariipiwv TiXovfievwv l3o^ vTrip iravnov tiZv tv

(,
Xpiar (^ KiKoi/xt] fiev<ov Kal rtHv rag fivtiag virip a vrwv TriTtXovv t
Tix>v. . . . Std TOVTO BappovvTtg inrip t)Jq oiKOVfiivijg SiofitOa Tort, ku\ fit to.
fiuprvpwv avTOVQ Ka\ovp.ti'^ fxtTa o/ioXoy ijtCjv fitrci itpojv kuI yap iV
(Tujfia iafiiv "nravrig jutX/; ntXixJV. Et in Homilia ii. in alteram
kuv Xafnrportpa
Ep. ad Cor. baec Chrysostomus dicit Kal yap ewl rwv Triaruiv, vnip im- :
(TKotrwv, virtp fSaa tXkwv, vn ip twv KpuTovvrwv, virtp t ijg koI â~
XdatTtig, V TTfp dspajv, virtp y;")*; oIko vfitv ri<j airdaiji; KaXtovfxtOa npoo-
tipai T<j) (piXavOpwTTi}) Ot<f.
VOL. III. Q
Anaphora S. Basilii. Anaphora S. Chrysostomi
V'TTSp MV, Kol Si" d)V, Kol £^' ols

avTa irpoasKOjjbKTav.
M.V7](Tdr)TL, KVpLS, TOiV KapiTO-

<f)OpOVVT(OP Kol KaWiSpyOVVTCOV
£V TOLS djlais aov sKKk'qaiais,
Kol /jbS/jbVlJfjLSyCOV TWV TTSVrjTCOV
afJiSi'ât avTovs rocs rr\ov<JLOis

crov /cat, iirovpavloLs ')(apia[xacnv.
X.dptaaL avTols a-vrl rcov sttl-
ysLcov TO, sTTOvpdvia' dvrl twv

irpocTKaipwv rd accovia ' avrl rcov
(pdapTMV rd dcjiOapra.
MvjjaOrjTL, KVpiS, TMV iv
ep7]fjuiais Kol opscTL KoX aTrrfkaioLS

Kol TOLS OTTois 77)9 JT^S.
M.n]ad'r}ri, Kvpis, , rwv iv
7rap0£via koi svXaSsia koX

dcTKiqazi Koi asfivfj iroXcrsLa
StwyovTcov.
M.vj]a6T]TL, Kupcs, Tbiv svas-
Ssardrcov, koX TrKTrordrcov rj/jLcov
/3acn\s(ov, ovs sSiKalcocras /3a(n-
Xsvstv sttI tt]S yrjs, oirkw d\rj-

Oslas, 07r\(p evhoKias aTS(f)d~
voyaov avTovs, sTnaKiaaov iirl
rrjv K£(â\rjV avrcbv iv r]iJbspa
TToXsixov, ivicT'yvaov avTwv rov

^pa')(^LOva, in^rwaov rrjv Ss^cdv,
Kpdrvvov avTOiv t^]V âatXslav,
vTToraôv avrols iravra rd ^dp-
§apa sOvT] rd rovs irokiixovs
SsXovra. yLdpiaai avrols /Sa-
dslav Kal dva<âlpsrov slprjvrjV)
\a\7jcrov sis rrjv KapSiav avrwv

:
djaOa VTTsp rrjs sKfcXTjaias crov,
Kol iravTos rou Xaov crov iva iu
rfj <ya\rjvrj avTcov ripsfiov Kal

rjcrv'^LOv ^lov Stdycofjisv, sv irdo-rj
EuasSsia Kal asfxvoTrjri.

M.v)](t67]ti,, Kvpcs, 7rda7]s
dp')(fjs Kal sôvcrias, kol rSiV sv

TTaXarlcp dZskc^wv tj/xmv Kal
iravTos rov arparoTrsSov rovs
djadovs sv ry drfaQoTrfri crov
hLaTr)p')]aov ' tovs TTovrjpovs d<ya-

Oovs TTOirjaov sv rfj 'y^prjcrroTrjTi
aov.*
M.V7]a67]TC, KVpCS, TOV TTpOS-
ar (tiros Xaov Kal rcov Si' si/Xoyovs
alrlas dnroXsKÔsvTOiV.) Kal sXsjj-

aov avTovs Kal rjfids Kara ro
iTXr}9os TOV iXsovs crov. Ta
rafisla avroiv sfiirXTjcrov iravrbs
dyadov, ray arv^vylas avrcbv sv

upr}vr) Kal 6/MOVoia SLaTtjprjaov,
TO, vr^TTia sKdpsy\rov, rrjv vsorrjTa
Traiha'ydyyqaov, to 'yrjpas irspi-
Kpdrrjaov, tovs oXi'yoylrv')ôvs
irapafivdrjaov, tovs saK07rt(r/u,£-
vovs STricrvvdya'ys, rovs TTSTrXa-

vnfjbsvovs srravd'ya'^s, Kal crvva-
yjrov Tji dyla aov KadoXtKfj sk-
* Verba laudata a Petro Diacono (Renaiul. i. p. xxxviii.) ad Fiilgentinm

(in 0pp. Fulgent.) c. ann. 520.
Hinc etiam beatus Basilius episcopus Cajsariensis in oratione saeri altaris,
qua pene universus utitur orieiis, inter csetera
" Dona, Doniine, virtutem et tutamentum, vialos qnasimus bonos facito,
'•
bonos in bnnitate conserva : omnia enim potes nee est qui contradicat tibi
(quern) enim volueris salvas, et nuUus resistit voluntati tuae."
Q. 2
228 SS. BASILII ET CHRTSOSTOMI
KKrjaia' rovs o-^Xoufxevovs viro
TTVsvfxdrcov uKaddprcov sXsvOi-

pwcrov, Tots TrXiovai avfXTrXsv-
aov, rov ohonropovat, avvo-
Ssvaov, %^/ocoy 7rp6aT7]dc, opâ-
voov virepdcnnaov, al'âXooTOVs
pvcrai, voaovvras Xaaai. Twf
sv iSrjfMari kol sôplats Kol ird-
(Trj J^Xiyp^st Kal dvdjKj] koI tts-
picTTdaSL ovTCov, ixv7]ix,6v£vaov 6
Ssos, Kal TrdvTcov roiv hsopiivwv

rrjs fjLsydXrjs crov svaTrXay^^VMs,
Kal TMV d'yairoiivroyv rj/xds, Kal
T(ov fjbiaovvrwv, Kal roov svrsi-
XafMsvcov rjfjilv rdls dvaîois

sv')(sa9aL vTTsp avrcbv.
K.al iravTos toO Xaov crov
Ixvrio-drjTi, KVpLS, 6 @sbs tjfXMV

Kal sttI irdvras sk')(Sov to ttXov-
cnov arov sXsos, iraat, 7rapi')(wv
rd irpbs aoorriplav air^fMara, Kal
d)V '^fl£l9 OVK S/JbVr)/ilOV£VaafJ,£V Bi
dyvocav rj X7]dr)v i) TrXrjdosouofid-
Tcov avTos [xvif]p.6v£vaov 6 @£0S,
6 alS(i)s sKacTTOv rrjv rfXiKtav Kal
TTjv TTpocrrjyopiav, 6 £lSa)s sKaarov

SK KoCXias fXTjTpos avTov. 2^
yap £1, KvpL£, r) l3oy]dsi,a rSiv
dôr]6r}T(tiv, T] sXttIs rSiv d'iT£X-
TTKT/jLSVCOV, 6 TWV ')(^£lfia^CO/X£VO)V
crcorrjp, 6 rwv 'irX£6vTWV Xi/mrjv,
6 Twv vocTovvTOiv larpos. avros
Tols Trdcrt rd Trdvra <y£vov, 6

slScbs sKaarov, Kal rd alr^jfMara
avTOv, OLKOV, Kal rrjv ')(^p£lav
avTov. pvaac, Kvpis, rrjv ttoXlv

ravrrjv, koX iraaav ttoXlv koI
'^copav cItto Xc/jiov, XoLfiov, crst-
auov, KaraTTOVTia/jbov, irvpos,
ixajâipas, sTriSpofxrjs aWo(f)V-

Xq)V, Kol EfKJjvXLOV TToXsfJiOV.
O ISpSVS p.VaTlKU}Q' "Eti TTapaKoXovfisv as P'Vrj-
M.vj]a6r}Ti, Kvpcs, Trdarjs sttl- a6i]Ti, Kvpis, Trdarjs sinaicoTrT^s
(7/C07rrjs 6p$o86^cov, tmv * opOo- OpOoSS^COV TMV OpdoTO/jbOVVTCOV
TOfXOVVTOOV TOP XojOV TTJS (Trjs TOV Xoyov Ti}^ ar]s aXrjOslas,
aXTjOslas. TravTos TOV TrpsaSvTSptov, Trjs
^lvâ67]Ti, KupLS, fcara to iv ^pLaro) ScaKovlas Kol irav-

ttXtjOos tcov OLKTipficov aov KOl ros ispuTLKov rdyuaTOS. "Eti
rfjs ifjbijs ava^LorrjTOS, ')(Q)pria6v Trpoacfispofisv aoi ttjv XoytKrjv
fj,oc irav irXrjfxf^sXrjfjLa ekovctiov Tavrrjv Xarpslav virsp Trjs ol-
re Kol aKovaiov, Kol /jbrj Bia ra9 KOVfJ,svr)Sf vTTsp Trjs dyias aov
sjjbas ajjiapTlas KcoXvcnjs rrjv KaddXtiajs koI diroaToXLKrjs SK-
'Xpi'Pf'V Tov arjlov aov 7rv£V[JbaT0s KXrjaiaSf virsp rwv ev dyvsia

aiTO TOiv TrpoKSLfisvcov Bcopcov. Kol asfivfj TToXiTsla BcayovTCoV
M.vqaOrjTi, Kvpts, Tov Trpza-- VTTSp Tcbv EV OpSaiV Kol aTTTj-
^VTsplov, Trjs sv l^pLarS Sta- XaloLS Kol Tois oirals Trjs yrjs'
Kovias KoX iravTos UpartKov vTTsp TCOV TTtaTOTdTcov jBaatXswv,
rar/fiaros, Kot fjLrjBsua r^jjuoiv Trjs ^CXo')(piaTOV âaLXlaarjs,

KaTaL(T')(yvrjs twv kvkXovvtwv iravTos TOV irdXarlov koX tov
TO wyiov aov ^vataarriptov' aTpaTOTTsBov avTwv Bos av-

sTrlaKS-jrai rjfids ev rfj -^prjaro- Tols, Kvpis, slpr}VlKOV TO /Sa-
TTJTL aov, Kvpis, STTiâvrjOt, -fjfilv atXsiov, 'iva koX r^fjbsts ev Trj
T0I9 irXovalois aov OLKTip/xols' yaXrjvr) avTOiV rjpsjjbov Kol r/av-
evKpciTovs Kol eTTw^sXsls rovs 'Xf'OV îov Bidywixsv ev irdarj
aspas 'i]ixlv )(^dpiaat, ofiSpovs svasSsia koI asfivoTrjTC,
slprjViKovs rfi <yrj irpos Kapirocpo- M^'^;o^7;Tt, Kvpcs, Trjs tto-
piav Bayprjaat ' si/Xoyrjaov tov Xeois, EV fj

TrapoLKOVfiEv, kol 7rd-
ariâvov tov svluvtov rrjs XPV~ ai]s TToXscos KoX ')(oipas Kal tmv
* Incipil novus codicis Uarbe'riui (iii iternlo post opOoro hyWahia noviTWf.
(I
' '
(TTorrjTos (70V, Kvpts' iravaov iv iriaTSi kutoikovvtcov iv av-

ra cT'^lcr/jLara TOiv sKickrjcntav, Tols. 'EK(j)wy. iv irpcoTOis fJivr']-
aSscrov ra (ppvdyfiara T(ov id- aOrjTl, KVpcS, TOV dp'^îSTTLaKOTTOV

vo)V' Tas TOiv alpsascov iirava- rjfjbcbv TOvSs.
CTTCLcrsLs KaTokvcTov iv rfj hv- ^vrjdrjTt, Kvpis, ttXsovtoou,
vdfJbSi Tov ar/Lov aov Trvsvfiaros oSoiTTopovvTcov, voaovvTcov, Ka-

irdvras rîMas TrpoaSsâi sis rrjv fxvovTcov, alîxakMTWv, Kal tj}?
âaCkslav (jycorbs, koX vlovs acoTTipias avTcov.
rj/jbspas dva8stâ9 tj/mv ttjv ar]v M.V^(Td7]Ti, KVpiS, TCOV Kap-

slpjjVTjv KoX rrjv (Tr]v d<ya7ri}V '7TO(f)opovvTa>v Kal KoKkispyovv-
')(dpt(Tai, Kvpts 6 %sos rjfjicov' T(ov iv Tals djUus aov iKKXrj-
irdvTa 'yap aTrsScoKas rjiuv alats, Kal /jUS/Jivrj/jLsvaiV tmv

'Ek-^w'i', Kol Bos r][uv sv svl 7rsv/]T(i)V, Kal iirl irdvTas rjfjids
fTTOfMaTt Kol fjuLci KapSla So^d- Ta iXsTj aov diroaTSiXov. K.al
^stv Kol dvvfxvslv TO TrdvTipôv Bos r}[uv iv svl aTO/xaTC Kal fiia
Kal fisyaXoTrpsTTss ovo/xd aov Kaphla Bo^d^sLV Kal (cetera sup-
TOV iraTpos koI tov vlov koX tov plenda ex Basilio usque ad sis
d/ytov irvsvfiaTOS vvv Kol del TOVS aloivas tcou alcovcov).
Kol sis Tovs alcovas tmv aloo-

vwv.
6 Xaos' Â/l17]v. 'Ek-^wj/.
6 Ispsvs' Koi scrTUL Ta iXsr] Kal saTai Ta iXsrj tov jxsydXov

TOV fjisydXav ©hou koI crwTrjpos ©goO Kal aoiTrjpos rjiuLMV 'Irjaov
r)jxwv 'Irjaov ^piaTov /xSTa irdv- HpiaTOV.

T(OV VfjiCOV.
6 Xaos' Kal fxsTa tov irvsv-

jxaTos aov
Kal TOV diaKvvov tvoiovvtoq rijv 6 ScdKOV. HdvTCOV TOiV
dyiwv (îxvrjixovsvovTSs ' quod

supplenduin est ex vulgata.
Est initium litanias a diacono
indicendte.)
* Cod. MECI. /u,6<T>/ tvxri solemuis est litani£e hoc loco iusertje appellatio
apud Byziintinos, secundum Goarum.
Oratio consecratio?iis populi cum oratione dominica et ohsignatione

(jbenedictione) populi prostrati.
'O ©£0S rjIXOiV, O @SOS TOV 2ot irapaKaTaTsOrj^sOa ttjv
crco^siv, (TV rjnas SlSaôv zv')(a- ^(t)t]v rj/xMV dtrdcrav Kol ttjv s\-
picTTslv aoL d^Lcos TMV £vspys~ TTiha, SscnroTa (l)L\dv9p(07r£, Kai
(TLMV (TOV, 0)V STToiiqaaS KOl TTOLsls irapaKaXovfiiv erg koi 8£6/x£6a
fJisd^ l^/JLCOV (TV si 6 0£OS rj[XOiV KoX IK£T£V0/J,£V ' KaTU^lCOCTOV rj-
6 irpocrSc^cifjbevos rd hwpa ravra' fxds /ji,£Ta\a§£iv tcov sirovpavioiv
KaOdptaov tjfxds dirb Travros (TOV Kol ^piKTOOV fMVaT7]pL(0V
/jt,o'\v(Tfjbov (rapKos koX Trvsvpâ- TauTrjs TTjs Upas kol 7rv£v/jt,a-
roS) Kol hihaôv rjjxds smrsXilv TLKTJs Tpairs^rjs fi£Td Kadapov

d'yi(oavvr}v iv <f)6§(p aov, 'iva sv avvsihoTos £ls d(f)£aiv d/xapTicjv,
Kudapw T<Z jxaprvpKp Tr]s avv- sis (TV'y')((op'7]cnv 7rXi]fi/u,£\'r]/xd-
siSâsois ijfjLwv v7roBs')(6/ji£voi T(ov, sis irvsv/JbUTOs dylov kolvoo-

Trjv fjisplha T(bv dyiaap^drcov vlav,
(TOV iv(od(OfX£V TO) OTîtp (TOOfiaTi
KOL ailJiaJt, TOV HpiCTTOV (TOU,
KoX VTroSs^d/xsvoi avrd dîcos
a'^MjU.SV TOV xipKTTOV KOTOL-

KOVVTa sv Tois Kaphiais rjfxoiV
KoX <ysv(ofji,s9a vaos tov dylov

(TOV TrVSV/jLUTOS, Nttt O ©fO?
^/XMV, Kol /xrjhsva tj/jumv svo')(ov
TTOii'jcrrjs Twv (})pcKTa)v aov tov-

T(OV Koi sTTOvpavicov fJivaT'qpL(av,
fj/qhs daOsvrj ylrv^j) fcal crcofiaTi
s^ TOV dvaîois avTwv fiSTokafi-

Sdvsiv dXkd Bos rjjjilv P'S'X^pi' tt^s
E(T')(dTrjs rj/jLWV dvairvorjs, dîcos
vTToBs^scrdac ttjv sXttlSu rS)v
dyiacrp-dTotv aov sis iôoiov fits âcrikslas

^(orjs alcovLOV, sis diroXoylav ovpdvoiv KkripovofMLav, £ls irap-
sv'irp6(ThsKT0V Ti]v sttI tov (f)0- pr](Tlav TTjv TTpos as, fxrj sis Kpl-
SspOV ^1]/XaT0S TOV XpiCTToO fjba fiTjBs sis KaTUKpifxa.

a 4
aov, OTTCos av koI ^/iisls fiSTa

irdvTwv Tcov dyicov tmp drrr
aicovoiv crol svapscrrrjaavrcov

rysvcofisOa /jJroôc tcov alwvCwv
aov d'yadbiv mv r]Toijj.aaas rols
d'yairoialv as, Kvpis, Koi Kara- Kal Kara-

îcoaov rjnas, Bsarrora, /bbSTo. Trap- îfoaov 7]/jid9 (cetera supple ex
prjaias aKaTaKpircos roX/jidv sttl- Basilio).
KaXsiaOai as tov sTrovpdvtov

®sov irarspa koX Xsysiv*
6 \aos' TO Hdrsp ij/XMV. 6 Xaos' Udrsp ijfiMV.
6 ispsvs' OTi, aov sariv ?; 6 Ispsvs' "Otl aov sariv

âaiXsia koI rj hvva^ts koI t] r} âatXsla, k. t. X.
Boâ rov Trarpos.'f 6 Xaos. ^Kfxrjv.
Kai iîera ru Afxijv Xeyei

^ o te-
Îprjvr) irdaLV. 6 Ispsvs' Îprjvr} irdatv.
6 SidK. Tds K£(f)aXds i^jjuoov.
A.saTTOTa Kvpis, 6 'jrarijp TOiv JLv-)âpLarov/u,sv aoi, /SaatXsv

olKTip/ubMV KoX ©£op "jrdaTjs ira- dopars, 6 rfj d/xsrprjTw aov
paicXi']asws, tovs viroKSKkLKoras hvvdfjbsi Brj/jLtovpjijaas rd Trdvra
aol Tas iavrcov KScjiaXds svXo- KoX TM irXtjOsi TOV sXsovs aov sk
yrjaov, dyiaaov, ^povprjaov, TCOV OVK OVTCOV sls TO stvUt "TTU-
6')(ypa>aov, ivSwd/xwaov, diro payayoov Ta avfiTravTU. Avtos
* De oratlone dominica in hoc loco eucharistias celebrand« adhibita innu-

mera sunt, ut aliorum, ita Chrysostomi testimonia. En unum pi'o omnibus
ex Homilia xxvii. in Genesin : liv tovto KaTopBioawfisv, SvniaofieOa fifrd kuQu-
pov avvtiSuToQ Kai rj? ifpcj ravry Kal (pptKrfi rpairiLy Trpoa'tKQtiv Kai rd
prifiara ticslva rd rfj tiixv <y vvt^tvy fiiv a fxETa wappricriaQ (ptityâ-
aOai ' 'iaaai ol /xfjtij'jj/.iEVOi ro Xtyofxiiwi'.
f Oniissa h. 1. verba, omnibus nimirum nota tiV aiwvaQ

tmv alojvwi', cujus :
formulae tamquam solemnis in eucharistite celebratione mentionem jam

faciunt scriptores Valentiniani quos adfert Irenseus (i. 1.) : Xsyovcn . . .
t'lpai; fTTi r»)(; tvxnp^'^'''iat; Xtyovrni;' Eic Toi'i; a'uZvat; rtZv ctlibinov . (V. Bnigham.
vi. 2. 1.) Illi quidem ideo hanc formulam invocabant, ut doctrinam de
a'onUuis ilciL-ndLTcnt L>t ineuloarcnt.
.
LITURGIJS COLLATE. 233
Anaphora S. Basilii. Anaphora S. Clirysostomi.
nravros spyov irovrjpov cvnoaTT]- SsaTTora ovpavodsv s<îhs sirl
(Tov, iravTi Ss spjo) dyado) crvv- Tovs KSKXiKoras aol rds savroov
a-y}rov, Kol Karaîcoaov aKara- KS(â\ds' ov yap ekXivuv aapKi
KpiTOis /jb£Taa')(Êiv Tcov d'^pdv- KOI ai/xari, dWd aol rep (poSspS
T(OV TOVTOiV KOI ^COOTTOLCOV fMV- SsM' av ovv Bso-TTora rd irpo-
CTTTjpicov, £i9 d(j)Sacv d/mapTLoov, Ksifisva irdcnv rifuv sis dyadov

£19 TTVsvfxaros dylov Kocvcovlav. iôjjidXiaov Kard rrjv SKaarov
Ihlav 'x^pslav. Tots TrXiovcriv
GVp/TrXzVCTOV, T019 oBotTTOpOVaLV
avvoBsvaov, tovs voaovvras

Idaai, 6 larpos rcov \lrv)((oi^ kol
Tcav (TCOfidTCOv rjfjLCOV.
rTjOocr^sy, Kvpts 'Irjaov Xpt- 'O IspSVS' Ylp6<J')(£S, KVpLS

ars 6 t^soy rjixoiv, i^ dyiov ku- Îijaov l^pt,aT£ 6 ©so? ?;//wv, i^
TOLKTJTIjploV CrOV, KoX sXds sls dytov KaTOi/C7)T7]piov aov, koI
TO dyidaac i)/xds, 6 dvco rco nra- sXds sis TO dyidaai iîxds 6 dvco
rpl avyKa0s^6/j,spo9, koX oihs TftJ TTUTpl avy/cadsôfisvos Koi

r][uv dopdrois Trapoov, Kol Kara- mBs rjfjilv doparos avvcov, Kara-
Îwaov rfi Kparaia aov Xîpl Îcoaov rfj KpaTata aov %Hi/3fc
/xsraSovvai rj/julv Koi Be rj/mcov /jbsraSovvaL rjfiiu Koi hi rj/xcov
iravrl reo Xatw (xov. 'TTavrl Tci) Xaat aov.
( Communio.)
Kot fxETci TO uTrelv Toy hiaKov 6 StdK. IJ poa-^cofjisu.
7rp6a')(Q)fJiSV*, o lepevQ v\po~i ray 6 Ispsvs' Ta dyia tols
ayiov uf)Tov Kui \iyii' Tci dyta dytoLS.
rols dyioLS.^^ K"' ptra to ti-Ke~iv 6 Xaos' Els dyios.
* np()(TxwjLiti' notissima cstDiaconi formula. Chrysostomus ante commu-

nionein aliam Diaconi exhortationem laudat : 'ETTiyu'wcnctrs nXXi'/Xocf (in
llomilia adv. Judajos prima).
t De usu formula; 'Va liyia iiyioiQ clarissimi sunt Chrysostonii loci apud
Binghamum. In Ilomil. vii. tomi septimi : tcI Hjut rolt; uyiuig SiSuxn'
iivSi yilf) vîof) uno Tai'Tijt; I'llih' nnpfxn Tijij Tniyijr^ aW (Ujxa 'Cow. In Iloniil.
xvii. in Ep. ad llebr. :
<"«( t-ooto k«/' <i \n)tvt; iiriliovti rort roi'if ayioiKj
(c<i\(Jf, K(ii iîil Ttjc <! iui'ijt; rai'Tiiij (((•inoffKonwr i'iirai'T((<j, io^rrt jii) TTporrtKOtlu Tiva
'

TOP Xabi' TO Ely aytos '* Xa^âvei Kai fiETa TO elTTEli' tov Xaov to
tK Tov ayiov (7w fiuTog /.leplâg kuI Eiis ajios £19 KvpLos Îrjaovs
paWei £iQ TO. iiyia TVOTijpta kcu Xpicrroy sis 86âv &sov irarpos
Xeysi Xafxbcii'eL tK tov ayiov awf-iaTog
Et's- 7rX7]pcofia irvzvixaTOs. fxepidag Kai j3aXXeL tig la ciyia

TTOTijpia Kai XeyEL'
Ets 7rXi]pcofji,a 'jrvsv/uLaros
Oiyiov. t
Knt {^LtTu TO iravTaQ furaXaQth' Xi- Kai fxerd to Trctprag iMTaXaQtiv Xt-
yovTog TOV SiukSi-ov ti^v f-vx>)v irnvxt- yovTog TOV Suikovou ti'/v iv\ijv iTriv)(t-
rai 6.kpEiig' Tai 6 lepsvg fiVffTixiJjg.
{Postcommunio.)
EujâptoTouêv (TOi, Kvpie 6 Qeog ^VâpilTTOVfiEV (701, ÊtTTTOTa (j)L'
tjpwV ETvl Tl] p,ETaXil-\\/EL TMV ayi(x)V XaydptoTTE, EVEpyETa tmv \^v^G)v
a.-)(^pai'TMi' adavaTioy Kai EKOvpa- JipCjr, 6 Kai TTj Tvapovcri] yjjiipt}
vih)v aov pvaTTjplioi', cov thujKag KaTaîbjarag yp-dg twv Ewovpaviwv

tjfxiv ETTi EVEpyECTiq. Kol dytaapu aov Kai aOat'CLTwi' pvaTripiwr. 'Op-
KOL laCTEL TWy \pV')(Û)P lJj.lQ)V KoX doToprjaoi' i]pwv tov bhov, aijaov
Twy trwyuarwj'. AiiTog îaTTOTci twv ijpdg iv TiS (pobo) aov Tovg vravTag
a.T:a.VTWv cog yEvifrdai )]piv t))v (ppovprjaov ijp&v Trjv ^(o^v, aatpaXi-
Koivdtviav TOV ayiov au)p.uTog Kai aai ijpijv TO. îa€i]paTa ei/jâle Kai
a'lfiaTog tov XpiaTOV aov elg iriaTiv iKEaiaig Tfjg ay iag ivSoôv Êairoi-
uKaTaiayQJVTOv, tig ayaTrrjv cli'vtto- vr]g fjpiijv êoTOKov Ka) aEnrapdii'ov
KpiTov, Elg TrXrjffpovrjv (TOipiag, Eig ISlapiag Kai ttclvtuv twv hyiwv twv
"laaiv \pv)(rjg Kai awpaTog, slg citto- otTT olwvwv aol EvapEaT)jaavTwy.
airapaffKsvov. In Homil. cxxiii. a Savilio edita optime hunc actum ita de-
scribit: 'YxprjXhg taTojg 6 leptvg ptyaXy tij (pwvfj, fpiKT^ Ty [3orj, KaSuTrep rig
Ki}pv^, T))v x«'P« ^X*^" "'^ ^ôg, Tract KaTdS)]Xog ytyovojg, Kai peya Itt' Ueivp tt)
(ftpiKTrj i)ffvx'a dvuKpaiîov' Tu liyia Tolg ayioig, Tovg piv KciXtl, Tovg Si
dntipyet.
* formulam plenam supra, cum de hymno spraphico agebamus,
Eig ciyiog-
exhibui et explicui. De varia hujus liymni (qui ex hymnl matutini clau-
sula originem ducit) forma v. qu£e ad Liturgiam ecclesia; Antiochense ad-
uotavimus.
t Quaj sequuntur usque ad finem posterioris esse a;tatiSj et ipsa verba et
ceterarum liturgiarum consensus demonstrat.
LITURGI^ COLLATiE. 235
TpoTr))y TfayroQ eyiayriov, sIq irepi- 'Ekûiv. "On Gv el 6 ayiaafiOQ iifxwv
7roir](ny tCjv evroXwy aov, elg c'itto- KciL aoi T))v CvliUP ai'anej.nroiuev rw
Xoyiay tvivpoaOEKToy n)y ettI tov Trarpi rw vlai Kal rw aytw Tryevfxari,
ôÊpov (ilij-iaroQ tov Xpiarov aov. vvv Kal ast, kui eIq tovq aluiyas
'EK<pMy. oTi (TV El 6 ayiacTjAOQ iijuuiv, TU)V alcjywy. Afxi]v.
/cat <Tol T))y Cuâv ayaizEjiTroêy rw Xaoe' ky oyojiaTL Kvpiov.

TTUTpl Koi TU) Vl(i) KOI TU) ajlM
TryEVfxart yvy /cat c'ttt.
6 diciKoyoQ ' 'Ev £tpj/j'»j TrpoiX- O OLClKOyOQ (.V etpijyr] vrposiX-
dwnEy.* divixey.
(Preces Sacerdotis privatas post

dimissionem populi.)
Ei/;(() 6Tria3an€i.ovos.
KiipiE 6 Qe(j£ ijjxCby, gHxtov Toy
Xaoy aov KoX evX6yr](Toy Tijy kXt)-
povofxiav (TOV ' to TrXtjpiojda Tijg
£Ki;Xri(Tias (TOV kv elptjyrf îa<pv-
Xal,6y •
(iyia(Toy tovq aycnriijyrag
T)]V EVTrpETTEiaV TOV o'lKOV (TOV. Su

Deest.
avTOVQ ayTid6E,a(Toy ttJ Ê'iKrj ov-
vcifXEi, Kal i^))

ey/ca-aXtTTJjc Vfâg 6
Qeog TOVQ kXiriôyTag kizi aov. Et-
pi'jyrjy roJ K6(Tfj.to (tov Zbjprfaai, Ta~ig
kKKXr}(TiaiQ (tov, toIq 'iEp£v(Ti, toIq
(iaaiXEvaiy iifiijjv ical TraiTi rw Xaw

(TOV '
otl ayiog 6 yaog (tov, âvjjiacr-
Tvg kv ciKaio(Tvyi]' Kal aol Ti]y Z6E,av

ayaTrejXTTOixEy Tip TraTpl Kal tio vim
Kal T(i) ayio) Trj'euôrt yvv Kal act
Kal Elg Tovg aluiyag Tuiy alujyioy.
Eux>) TOV cKCvo i^vXctKiov.
"Hj'vorai Kal TETiXeaTai, baov
* De solemn i formula dimissionis, iloptverrOt tv ilpt'ivij, agit Chrysostomus

ap. Bingh. in Ilomil. Iv. vol. quinti, his verbis : tiJq avvocou rav-ijg iniXvuv
v/xaf (6 (^ta/covof) rouro t'/tiv tTrivxtTcu XtyioV lloptvtaOe iv iipijvy.
236 SS. BASILII ET CHRYSOSTOMI LITT. COLL.
fie Ti]v yideripay ^vvcifiiv, Trcivra
ciTrep idov yjjut' to. rrjQ a^Qapctae

fivarTyjpia ' rjvfjaixey rov Bararov
aov T)}\' fivi]}xriv, eiSajjiey * Trjg
avaaTCLOEWQ aov rov rvTroy, kve-
K\i]<Jvr)fXEV TtJQ aKEVijjTov aov rpv-

(pijQ, inrrjXavaafxep riiq areXEVTi'jrov
aov ^(t)VQ, ?/c Kui Ev T(o fiiXXoyri Decst.

Trayrag ///xdc rv)(ê~iy Karattwaoy,
Xpiare o Qeog iifiioy ' on TrpeTrei
aoi TTciaa siiâpiaria avy rio ayap-

û) aov Tcarpi ical rw (ty/w (cai
ayaduj C^woivoiG) aov irvEvjiaTL viiv
Kiii ael Kul EiQ TovQ alwrag rojy

alwywy, Âjirjy.
* Formas barbaras ijvpafifv et eiSapsy quas codex praabet removendas non

putavi : textus vulgatus txopiv et tUop.tv exhibet. Additamenta base infimae
aetati liturgicse debentur, septimo scilicet vel octavo seculo. Huic tempori
optime convenlunt et illse formse grammatical et tenor omnino harum pre-
cum. Oratio ad Christum dirigitur, quod et mori et ipsis ecclesiai legibus in
eucharistia celebranda repugnat. Propositum fuit nobis ut codlcum omnium
Grajcorum qui exstent longe antiquissimum lectoribus proponeremus, ita
tamen ut quae in duabus liturgiis inter se comparatis evidenter quinto seculo
essent posteriora ab ilia quarti quintive seculi liturgia distinguerentur, quo
facilius sit intelligendum, quid antiquiori ecclesiae quid serioribus temporibus
sit tribuendum. Qui vero textum ita constitutum accuratius examinaverit,
facile intelliget illas liturgias nihil nisi duo ejusdem typi exemplaria, et
neutram a Basilio vel Chrysostomo esse compositam.
:
237
CAPUT QUAKTUM.
LITURGIiE ECCLESIiE AFRICANiE, MEDIOLANENSIS, GAL

LICANiE, ET HISPANIC^.
I. LITURGIA AFRICANA.
A. PATRDM DE LITURGIA TESTIMONIA.

I. TERTULLIANUS.
1. In libro de Spectaculis (quern scripsit tempore Septimil

Severi, 193-211, antequam ad Montanlstarum partes transisset,
V. Neander. Tertull. p. 23.), c. 25, quae vel ad Roman am
vel ad Africanam ecclesiam spectant:

" Quale est ex ore quo Amen in Sanctum protideris,
. . .
gladiatori testimonium reddere, ft? alwvas air aloivos alii omnino

dicere nisi Deo et Christo ? " (male vulg. Deo Christo).
2. In Apologetico, c. 30. :
" lUuc (in coelum), suspicientes Christiani manibus expansis

quia innoxiis, capite nudo quia non erubescimus, denique sine
monitore quia de pectore o ramus. Precantes sumus semper
omnes pro omnibus imperatoribus, vitam illis prolixam,
imperium securum, domum tutara, exercitus fortes,
senatum fidelem, populum probum, orbem quietum
et qufficunque hominis et Csesaris vota sunt."
Ibid. c. 39.
" Coimus in coetum et congregationem, ut ad Deum, quasi
manu facta, precationibus ambiamus. Hoec vis Deo grata est.
Oramus etiam pro imperatoribus, pro ministeriis eo-
rum ac potestatibus, pro statu seculi, pro rerum
quiete, pro mora finis."
: : : :
238 LITURGIA AFRICATSTA.
3. In libra de Corona Militis (quern Montanista scripslt: v.
Neand. Tert. p. 88.), c. 3. :
" Eucliaristiffi Sacramentum, et In tempore victus et omnibus

maudatum a Domino, etiam antelucanis coetibus, nee de aliorum
manu quara prjesidentium sumimus. Oblationes pro defunctis,
pro natalitiis, annua die facimus, die dominico jejunium nefas
ducimus vel de geniculls adorare. Eadem immunitate a die

paschii3 in pentecosten usque gaudemus. Calicis aut panis
etiam nostri aliquid decuti in terram anxie patimur."
II. PERPETUA, MARTYR (C. ANNUM 220).
Passio Perpetvce
"Introivimus et audivimus (in vision e) vocem unitam
Agios, Agios, Agios, sine cessatione."
III. CYPRIANUS.
De Orat. Domin. (v. Bingh. xiii. 5.)

" Sacerdos ante orationem, prsefatione prEemissa, parat fra-
trum mentes, dicendo Sursum corda ut dum respondet plebs:
: ;
Habemus ad dominum, admoneatur, nihil aliud se quam domi-

num cogitare debere."
IV. FrRMILIANUSj EPIST. AD CTPRIANUM, C. 10.
De Muliere ecstatica temporibus post Alexandrian Impera-

torem
" Ilia muller, qua? prius per praistigias et fallacias dfemonis,
multa ad deceptionem fidelium moliebatur, inter csetera quibus
plurimos deceperat, etiam hoc frequenter ansa est, ut invoca-
tione non contemtibili sanctificare se panem et eucharistiam
facere simularet, et sacrlficium domino non sine sacramento
solitaj prtedicationis offert."
V. AUGUSTINUS.
1. Locus classicus de or dine officii est in Homil. Ixxxiii. :
" Tenetis sacramentum ordine suo. Primo post orationem

(i.e. Litaniam vel preces communes pro universo
:
PATRUM TESTIMONIA. 239
statu ecclesise) aclmonemlni Sursum habere cor ....

Ideo cum dicitur: Sursum cor, respondetis Habemus ad
Dominum . . . Sequitur eplscopus vel presbyter, qui ofFert,
et dicit Gratias agamus domino Deo nostro, et vos

:
attestamini: Dignum et justum est dicentes. Deinde

post sanctificationem sacrificii dicimus orationem
dominicara. Post istam dicitur: Dominus vobiscum, et
osculantur se Christiani osculo sane to."
2. De oratione dominica et precum orationumque natura.
Ibid.
" Post sanctificationem sacrificii dicimus orationem do-
minicam."
Et in Ep. lix. ad Paulin, officii ordinem secundum 1 Tim. ii.
7. explicans quadripartitum :
*'Precationes facimus in celebratione' sacramentorum ante-

quam illud quod est in domini mensa incipiat benedici ora- :
tiones quum benedicitur et sanctificatur et ad distribuendum

comminuitur, quam totam petitionem fere omnis ccclesia do-
minica oratione concludit .... Interpellationes autem
sive, ut vestri codices (bibliorum sc.) habent, postulationes
fiunt, quum populus benedicitur. Tunc enim antistites, velut
advocati, susceptos sues per manus impositionem misericordis-

simae ofFerunt potestati.Quibus peractis et participato tanto
Sacramento gratiarum actio cuncta concludit, quam in his
etiam verbis ultimam commendavit apostolus."
VI. FULGENTIUS (c. ANN. 530).
1. Ad 1 Cor. xi. 23. In Excerptis apud Sirmondum (p. 36.

Palmer, i. 140.), De precibus in commemoraiione pro defun-
ctis
" Cum tempore sacrificii commemorationem mortis ejus facia-
raus, charitatem nobis tribui per adventum S. Spiritus postu-
lamus : hoc suppliciter exorantes ut per ipsam charitatem
qua pro nobis Christus crucifigi dignatus est, nos quoque, gratia
S. Spiritus accepta, mundum crucifixum habere et mundo cru-
cifigi possimus : imitantesque Domini nostri mortem, sicut
Christus quod mortuus est peccato mortuus est semel, quod

: : : :
240 LITURGIA AFRICANA.
autem vivit, vivit Deo, etiam nos in novitate vitae ambulemus,

et munere charitatis accepto, moriamur peccato et vivamus
Deo." ...
2. lb. p. 39. "Hoc autem quod petlmus, id est ut in
patre et filio unum simus, per unitateni gratiaj spiritua-
liter accipimus.
3. De orationibus pro infidelibus et pro Jidelibus
De bono perseverantiagj c. 7.
" Prorsus in hac re non operosas disputationes expectet
ecclesia, sed attendat quotidianas orationes suas. Orat ut in-
creduli credant . . . ,
. Orat ut credentes perse-
verent."
lb. c. 23.: " Utinam tardi corde et infirmi, qui non possunt,
vel nondum possunt scripturas vel earum expositiones intelli-
gere, sic audirent, vel non audirent in hac quaestione disputa-

tiones nostras, ut magis intuerentur orationes suas, quas semper
liabuit et habebit ecclesia ab exordiis suis, donee finiatur hoc
saeculum. — Quando enim non pro infi-
oratum est in ecclesia
delibus inimcis, ut crederent? —
Aut quis sacerdotem super
fideles dominum invocantem, si quando dicit: Da illis, do-
mine, in te perseverare usque in finem, non solum
voce ausus est, sed saltern cogitatione reprehendere, ac non
potius super ejus talem benedictionem, et corde credente et ore
confitente respondit.Amen: quum aliud in ipsa orat one i
dominica non orant fideles, dicentes maxime illud: Ne nos

in f eras in tentationem: nisi ut in sancta obedientia perse-
verent?"
4. De " cornviuni oratione^'' a Diacono indicia {Litanid), et
de aliis oratioiiibus in fine inissce catechumenorum

Ep. cvii. ad Vitalem
" Exerce contra orationes ecclesiae disputationes tuas, ct
quando audis sacerdotem Dei ad altare exhortantem populum
Dei, or are pro incredulis, ut eos Deus convertat ad fidem;
et pro catechumenis, ut eis desiderium regenerationis inspiret,
et pro fidelibus, ut in eo, quod esse cceperunt, ejus munere
perseverent; subsanna pias voces, et die, te non facere, quod
hortatur Numquid ubi audieris sacerdotem Del
ad ejus altare populum hortantem ad Dcum orandum.
:
LITURGI^ AFRICANS QU^ SUPERSUNT. 241
vel ipsum clara voce orantem, ut incredulas gentes

ad fidem suam venire compellat, non respondelns
Amen?"
VII. CANONES AFRICANI DE LITURGIA.
1. Concil. Carthagin. ili. (a?^7^^ 397). Cawow xxiv. :
" Ut nemo in precibus vel patrem pro filio, vel filium pro
patre nominet. Et quum altari adsistitur, semper ad patrem
dirigatur oratio. Et quicumque sibi preces aliunde describit,
non eis utatur, nisi prius eas cum instructioribus fratribus con-
tulerit."
2. Canon iii. in Codice Africano :
" "Apsas Kol TOVTO, axxTS ras KSKvpwjxivas iv rfj avvoZcp iKScrias,
sirs irpooi/Jbia, £trs Trapadsasts, sirs ras ttJs XS'/ooy sTndsascs, anro
iravToav e-mrskuadai, koi. TravreXoii dWa? Kara Trjs Tria-TSOiS
/jLTjSsTroTE 7rpo£V£)(^9rjvat ' aA-X' ai rives Bi'jirors airb ro)V avvsroirs-
poov avvi])(d7]aav, Xs'^d/jaovrac.

3. Canon xii. Concil. Milevitani P {anno 402):
*' Placuit etiam illud, vit preces vel orationes sen missje, qune
probatiB fuerint in concilio, sive prsefationes, sive commenda-
tiones, sen manus impositiones, ab omnibus celebrentur. Nee
alias omnino dicantur in ecclesia, nisi quie a prudentioribus trac-
tate, vel comprobatse in synodo fuerint, ne forte aliquid contra
fidem, vel per ignorantiam, vel per minus studium sit com-
positum."
B. LITURGIiE AFRICANiE QU/E SUPERSUNT.

(Mabillon. p. 14.)
S. AuGUSTiNUS, Sermo cxxvii. De Sacramentis (ad Cate-

chumenos)
" Priino post orationem (oblationis fidelium, scilicet) admo-
nemini sursum habere cor. Ideo cum dicitur Sursum cor, re-
spondctis Ilabemus ad Domimim. Sequitur Episcopus vel

Presbyter qui oflPert, et dicit Gratias ogamus Domino Deo
nostro: et vos attcstamini Dig7min et justum est. Deinde post
VOL. III. n
242 LITURGI^ AFKICAN^ QU^ SUPERSUNT.
sancUficationem sacrificii (h. e. post orationem consecrationls)

dicimus Orationem dominicam. Turn dicitur Pax vohiscum, et
osculantur se Christiani in oscido sancto."
MAKIUS VICTORIKUS AFER (c. ANN. 350).

" Sicut in oblatione dicitur : Munda tibi populum circumvi-
talem, aemulatorem bonorum operum, circa tuam substantiam
venientem."
Qua3 cum sola ex liturgia Africana supersint, nee sperandum

sit fore ut rescripti codices Africani aliquando inveniantur,
vereor ne nobilissimse illius ecclesiae orationes prorsus interierint,
Ordinem autem tertio, quarto, quintoque seculo liunc fere fuisse
apparet, quern Alexandrinum redolere originem lectores non
fugiet.
Oblatio populi.
Oratio oblationis : Munda tibi, etc., cum prece precatoria.
Prsefatio Sursum corda, etc.
:
Laudes ( Vere dignum et justum est ; cum hymno [Agios]

Sanctus).
Sanctificatio sacrificii per invocationem (praimissis verbis in-
stitutionis).
Osculum pacis.
Benedictio populi (Interpellatio), sacerdote populum Deo
offerente.
Communio.
Gratiarum actio post communionem.
)
LITURGIA MEDIOLANENSIS AMBROSIANA. 243
11. LITURGIA MEDIOLANENSIS QU^ AMBRO-

SIANA DICITUR.
(v. Daniel. Cod. Lit. i. p. 54. sqq.
ORDO MISS^ ANTIQUUS, QUOAD RESTITUI POTEST.
Missa Catechumenorum.
Jngressa, i. e. versus e Psalterio vel Prophetis delecti, qui

Romanis Introltus.
(Sine Psalmo, Repetitione, et Gloria Patri.)
Dominus vobiscum. R. Et cum spiritu tuo.
Gloria in Excelsis.
{Kyrie eleison) quod, ut soepe in hoc officio, serius intrusum
credo.
Lectio prophetica.
Sequitur Psalraulus s. Psalmellus, qui in Gallicano Cursu
dicitur Psalmus Responsorius, h. e. versus selecti e Psalmo
quodam (Romanis Gradale vel Graduale).
Lectio Epistolce.
Sequitur : Alleluia et Versus.
Lectio Evangelii. R. Gloria tibi Domine.
Sequitur: Antiphona, singulis officiis propria (Romanis
OfFertorium).
Missae Fidelium Exordium.

Osculum pads, Pacem habete. R. Ad te Domine.
Oratio super sindonem (super corporale) : oratio secreta quintl
seculi.
Oblatio.
Oblationem panis et vini a populo faclendam adumbrat nostri

li 2
: :
244 LITURGIA MEDIOLANENSIS AMBROSIANA.
temporls usus in catheclrali Mediolanensi. Aluntur decern

senes totidemque anus, ex quibus per vices, cum ad oblationem
progreditur, duo senes, duêque feminae aniles antiqua simplici-
tate indutce, ad gradus altaris accedunt (secundum Beroaldum
in chorum amulas
intrant), oblatas (panes) vinique urceolos (quos
appellant) portantes et sacerdotibus ofiferentes. V. Muratori,
Antiq. Ital. iv. p. 854. In fine orationis secretge ad munus
oblatum dicitur
Benedictio OblatcB. "Benedictio Dei omnipotentis Patris et

Filii et Spiritus Sancti copiosa de coelo descendat super
hanc nostram oblationem, et accepta tibi sit hssc oblatio,
Domine sancte. Pater omnipotens, asterne Deus, miseri-
cordissime rerum conditor. Amen."
\_Offerenda, serioris fetalis antiphona, praesertim ex Apoc. cap. v.
conflata, et a choro canenda:] Ecce apertum est templum tabernaculi
testimonii, et Hierusalem nova descendit de coelo, in qua est sedes Dei et
agni, et servi ejus offerunt ei munera dicentes: Sanctus, sanctus, Dominus
Deus omnipotens, qui erat et qui est et qui venturus est. V. Et ecce sedet
in medio ejus super thronum majestatis suae agnus, et vox sonat ante eum
dicens Vicit Leo de tribu Juda, radix David et quatuor animalia requiem
: ;
non habent dicentes sedenti super thronum Sanctus. :
\_Credo.'] Symbolum Nicffinum serius hie insertum.
Anaphora vel Laudes.
Prcefatio cum Sanctus, Sanctus, Sanctus (diebus festis pro-

pria).
[Canonis orationes, ex Sacramentario Gregoriano, quaa incipiunt ab

illis verbis : Te igitm' clementissime Pater.]
Hoc loco statuenda est oratio quam Post Sanctus Gallicani

appellant, qua introducitur ad Verba Institutionis, secundum
textura Pamelii unice genuinum
" Hoc est enim corpus meum, quod pro vohis confringetur.
Simili modo .... accipite et bibite ex eo omnes.
Hie est enim sanguis mens.
Haec quotiescunque feceritis," etc.
ORDO MISSiE ANTIQUUS. 245
Sequitur in ritu Ambrosiano consecrationis formula :
Oratio super ublata, diversa pro singulis diebus festis.
Oratio dominica.
Communio.
[Agnus Dei non dicitur nisi in missis pro defunctis.]
Sacerdos porrigens oblatam : Corpus Cliristi. R. Amen.

Antiphona, dicta Transitorium.
Postcommunio et Benedictio.
Dominus vobiscum. R. Et cum sp. tuo.
Kyric Eleison (ter).
Benedicat et exaudiat nos Deus. R. Amen.

Procedamus in pace. R. In nomine Christi.
Benedicamus Domino. R. Deo gratias.
Benedicat vos divina majestas : Pater »J< et Filius *^ et Spiritus
Sanctus>J<. R. Amen.
Quae omnia apud Mabillonium et apud ip3um Danielem vide-

bis mire esse confusa. Scilicet in ordinario missaj Mediola-
nensis post verba institutionis canon Gregorianus introducitur
verbis: "Unde et memores." Fuglt tamen eos, qui has res
nuperrirae tractaverunt, exstare in Sacramentario ecclesije Me-
diolanensis ipsam preccm consecrationis, quam Gallicani " Post
Secreta," Hispani "Post Pridie" appellant. Oratio scilicet
" Super oblata" est mutabilis in ritu Ambrosiano, et cum in
Missa Dominicali per canonem Gregorianum sit ejecta, pro
singulis diebus festis in illo Sacramentario servataj sunt formulaB
propria}. Quarum maxima pars cum nihil fere contineat nisi
generalem quandam precera ad diem festum respicientem, in

nonnuUis tamen sanctificationem populi ejusque oblationis evi-
dcnter a Deo poscunt, et genuinam quanivis serioris retatis for-
mulam consecrationis nobis exhibent. Brcvissimaj quidem sunt

246 LITUEGIA MEDI0LANEN8IS AMBROSIANA.
hujuscemodi orationes taraquam evanescentes primaevse eccleslae
voces, qu£e, si cum antiquis Grfficce eccleslae formulis com-

parantur, septimi seculi indolem produnt. Uberiores in palim-
psestis codicibus quarti vel ineuntis quinti seculi nos aliquando
inventuros spero. Hie quasdam hujuscemodi Pameliani codicis
formulas apposuisse sat erit.
In Festo EpiphanicB.
Pletatis tuse, Domine, sacramentum recolentes sacrificium
tibi laudis offerimus.
In Dom. sec. post Epiphaniam.
Oblata, Domine, munera sanctifica, nosque per hsec a pecca-

torum nostrorum maculis emunda.
In Festo Resurrectionis.
Suscipe, qugesumus, Domine, plebis tu£e et tuorum hostias

renatorum, ut et confessione tui nominis et baptismate renovati
sempiternam beatitudinem consequantur.
In Festo Pentecostes.
Praesta, Domine, qua^sumus, ut secundum promissionem filii

tui D. N. J. C. Spiritus Sanctus hujus nobis sacrificii copiosius
revelet arcanum, et omnem propitius reserat veritatem.
: :
ORDO LITURGIARUM GALLORUM. 247
III. ORDO LITURGIARUM GALLICANARUM ET

GOTHORUM IN HISPANIA.
A. De ordine Liturgite Gothorum In Hispania sic Isidorus

ej)iscopu8 Hispalensis (c. a. 633) qui earn ultimo loco
constituisse traditur (Isid. 0pp. ed. Arevalus. vi. p. 380.)
Prima oratio ejusdem Missa; admonitio erga populum est, ut

omnes excitentur ad exorandum Deimi.
Secunda invocatio ad Deum est, ut clementer suscipiat preces
fideliuni ohlationcsque eorum.
Tertia autem efFundltur pro offerentibus, sive pro defunctis
Jidelibus, ut per ipsum sacrificium veniam consequantur.
Quarta post hcec infertur pro osculo pads ut caritate recon-
ciliati orancs invicem digne sacramento corporis et sanguinis
Christi consoclentur, quia non reciplt dissensionem cujusquam
Christi indivisibile verbum.
Quinta deinde infertur Inlatio in sanctificatione oblationis in :
qua etiam ad Dei laudem terrestrium creaturarum virtutumque

coelestium universitas provocatur, et Hosanna in excelsis can-
tatur.
Porro sexta exhinc succedit Conformatio Sacramenti, ut ob-
latio qua3 Deo ofFertur, sanctificata per Spiritum Sanctum,
Christi corpori et sanguini conformetur.*
Ultima vero Dominica oratio est.
B. De Liturgia Gallicana hose exstant veterum testimonia
De Ililario cpiscopo Pictaviensi (inde ab anno 350) hjec
* Quod apud Mabillonium, De Lit. Gall. p. 10., logimus, confrmatio et
coiifirmetur, ab Hittorpio et Romanensibus conficta sunt ; Libri antiqui

lectionem tucntur, quam ipsae leges grammaticaj postulant,
R 4
248 ORDO LITURGIARUM GALLORUM
profert Hleronymus de Scrlptt. c. 100.: " Librum hymnorum

et aliuni mysterlorum composult:" quibus ultimis verbis com-
positiones eucliarlsticoe intelligendfe sunt.
Seculo vero quinto liturgias composuit in Gallia Sidonius
Apollinaris, Avernorum (Clermont) episcopus circa annum 480,
et clarus ilia setate rlietor ac poeta ; cujus libro " De missis
ab eo compositis" Gregorius Turonensis prsBfationem addidit
(Hist. ii. 22.). PauUo ante eum Musceus, presbyter Massilien-
sis, qui circa medium quintum seculum e vivis excessit, librum
sacramentorum composuerat, de quo haac Gennadius in libro De
Vir. ill. c. 72. (Mabillon. p. 28.) ;
"Ad personam S. Eustasii episcopi .... composuit Sacramen-

torum egregium et non parvum volumen, per membra quidem pro
opportunitate officiorum et temporum, pro lectionum textu psalmo-
rumque serie et decantatione discretum : sed supplicandi Deo et co?i-
testandi beneficiorum ejus soliditate sui consentaneum."
Sexti denique seculi testimonium praibet locus illustris
Caesarii Episcopi Arelatensis, qui anno 542 vita defunctus est,

in Homilla Xii. (Bibl. PP. Max. vol. viii.);
" Multi sunt qui lectis divinis lectionibus statim de ecclesia foris
exeunt. —
Si diligenter attenderitis, cognoscetis quod non tunc fiunt
quando divinjB lectiones in ecclesia recitantur, sed quando
miss0e,
munera offeruntur vel corpus et sanguis domini consecrautur nam ;
lectiones sive proplieticas sive apostolicas sive evangelicas etiam in

domibus vestris aut ipsi legei'e aut alios legentes audire potestis, con-
secrationem vero corporis et sanguinis Cbristi non alibi nisi in dome
Dei audire vel videre poteritis. Ideo qui vult missas ad integrum
celebrare,usquequo oratio diminica dicatur et benedictio populo detur,
se debet in ecclesia continere.Cum enim maxima pars populi, immo
quod pejus est, paene omnes recitatis lectionibus exeunt de ecclesia,
cui dicturus est sacerdos, Sursum corda ; numquid respondere pos-
sunt quando discedunt ? Vel qualiter cum tremore simul et gaudio
clamabunt Sanctus, sanctus, sanctus, benedictus qui venit in nomine
:
Domini; aut quando oratio dominica dicitur, quis est, qui humiliter
et veraciter clamet : Diraitte nobis debita nostra, sicut et nos dimitti-
nius debitoribus nostris
? Cum enim etiam illi, qui se in ecclesia
continent, non dimiserint debita debitoribus, ad judicium magis
si
quam ad remcdium orationem dominicam proferuut ex ore, quam ira-

plere non probuntur in opere et sine causa dicunt. Libera nos a
;
:
ET GOTUORUM IN HISPANIA. 249
malo, quando ipsi non desinunt reddere malum pro raalo. Unde
iterura rogo, ut donee divina mj'Steria compleantur, nullus de ee-
clesia abscedat."
Ad monumenta quod attinet, nulla exstant liturgiae His-

panicfe quje ultra Isidorl HIspalensis jetatem, h. e. ultra septi-
mum seculum certa fide nos referant. Sed noli credere Isido-
rianas formulas nobis puras asservatas esse in Sacramentario,
quod Ximenes Cardinalis anno 1500 Toleti imprinii jussit
Qui ordo voce barbara Mozarabicus cum nominetur, astatem
indicat, qua Arabes cum Christianis permlxte vivebant, unde
Mozarabes dicebantur. Viguit ordo ille usque ad finera un-
decimi seculi. Insunt tamen in Sacramentario isto, quod secun-
dum Isidori regulam factum esse titulus prrodicat, preces Isidoro
antiquiores, nee mihi dubium est, quin ordo Gotliicus quinti
seculi ex eo restitui possit. Vetustiora detegent codices re-
scrip ti.
Faustius omnino Liturgias Gotliicre in Gallia Narbonnensi
Vetus enim Missale Gothicum, jam a
usitataj res evasit.
Morino memoratum. Bona Cardinalis in codice Petaviano (qui
in bibliotlieca reglnae Christina? Vaticana adservatur) invenit,
Thomasius Cardinalis publici juris fecit. Quem codicem ineunte
seculo octavo scriptum esse putat Mabillonius (p. 176.); missam
saltern continet in memoriam S. Leodegarii qui anno 678 neca-
tus est. Habemus certe hie liturgiam vere Gallicanam, at
posterioris ajtatis, quod cum multis aliis ex rebus satis appareat,
tum maxime probatur formulis illius Consecrationis qua? post
verba Institutionis oratur, et quam Oratio dominica cum solita
introductione excipit. Cujus origo in Liturgia Graeca secundi,

tertii, quartive seculi cum sit quicrenda, exstant in illo missali for-
mula; qujedam satis accurate ad Graicum exemplar conformataj
at facile est intellectu, paullatim, ut in Prolegomenis signi-
ficavimus, cvanuisse in Gallicana ecclesia sensmn Invocationis,
ct e fornuilis tantummodo preccm quandam evasisse, vel ut
illis
Deus eucharistite perccptionem jam sccuturam omnibus faciat

ratam ct salutarem, vcl ut panem ct vinum corpus ct sanguinem
Domini nostri efficiat.
: : :
Formulae llturgicae secundum annl eccleslastici circulum

illê
dispositge ea tantum continent quai sunt singulis festis propria,

additis omissisve paucis. Ordo plenus hie est
CoUectio post prophetiam (post primam lectionem).

CoUectio post epistolam vel quod epistolae loco legebatur
quae rarissime occurrit (cxemplum vide apud Mabillonium,
p. 190.).
Prêfatio Missa3, adlocutio ad populum, quam sequitur.
CoUectio (qui locus est precis precatori^, more Alexandrino).
Post nomina (e diptychis lecta) oratio.
Ad pacem (osculum pacis) oratio.
Contestatio Missaj vel Immolatio Missae : Vere dignum et jus-
tum est.
Post Sanctus : quje oratio semper verbis institutionis *' Qui

pridie" terminatur.
Post Seer eta, h. e. post ilia institutionis verba.
Orationes ante et post orationem dominicam.

Benedictio populi.
Post Communionem, Exhortatio et CoUectio.
Non majoris certe setatis auctoritatisve esse credo Missale

Gallicanum vetus, quod idem Thomasius et post eum Mabillonius
ediderunt ex codice Palatino bibliothecte Vaticanae (N. 493.)
'* characteribus uncialibus sed negligentiori saepe manu con-
scripto," ut memorant.
ipsi Exhibet quidem illud missale
Liturgiam Gallicanam, neque Canonem Romanum agnoscit at :
verba quasdam inde mutuatum est, ut in oratione post nomina

in Missa de Adventu (Mab. p. 333.). Formulas liturgicas
paucas exhibet, et tantummodo in festo S. German! et in Ad-
ventu Domini formulam consecrationis, hanc scilicet
" Descendat, precamur, omnipotens Deus, super h^c, qusB tibi

offerimus, Verbum tuum sanctum descendat inaestimabilis gloriee
;
tuse Spiritus ; descendat antiquEe indulgentiae tuge donum : ut fiat ob-

latio hsec hostia spiritalis in odorem suavitatis accepta ; etiam nos
famulos tuos per sanguinem Christi tua manus invicta custodiat."
Sacramentarium Bobiense quod Mabillonius edidit Gallica-

num est, vel proprie Burgundicum (martyr in eo memoratur
:
ET GOTHORUM IN HISPANIA. 251
Sigismundus rex, qui occlsiis est anno 524) seel jam ut Missale ;
Francorum, Romano canone invasum est unicum antiquitatis :
vestigium in nonnullis orationibus "Post nomina" remanet,

cum Gallicana consecrationis formula ad calcem Offertorii fuerit
detrusa, titulo orationis quas ad nomina ex diptychis lecta re-
ferretur.
Ex his igitur monumentis et illis Gregorii Turonensis (cujus
locos hue spectantes primus omnium collegit Ruinartius) opti-
mus Mabillonius ordinem officii Gallicani restituit, quern secutus
Daniel, vir doctissimus, libro suo harmoniam Hispanici et Gal-
licani ordinis constituere conatus est. Quem ordinem breviter
jam perlustrabimus et delectum quendam illarum consecrationis
formularura inseremus.
ORDO OFFICII SECUNDUM GREGORIUM TURONENSEM ET

MISSALE GOTHICUM OCTAVI SECULI.
Ante Missam Fidelium multa habet Ordo Mozarabicus, quie

evidenter ad posteriorem aetatem pertinent. Gallicanus hajc
tantum
Pro Introitu : Antiphona (Mab. p. 36.).

Kyrie eleison.
Gloria in excelsis Deo.

PrcBfatio, h. e. Populi commonitio, quas Tsidoro est prima Missje
oratio.
Lectio prophetica.
Psahnus responsoriiis.
Lectio Epistolce.
Lectio Evangelii.
Inlationis (i. e. ohlationis) antiques Jidelium exordium.
Oblatio populi ad altare cum pane et vino accedentis.
Oratio ohlationis (formula Consecrationis oblatorum cum Invo-
catione): Isidoro oratio secwnc/a. Cujus exemplar servavit
Micrologus (c. an. 1200.) qui c. xi. haec habet:
" Composita oblatione in altari dicit sacerdos lianc orationem juxta

Gallicanum ordinem: Veni sanctificator omnipotens aeterne Deus,
:
et benedic hoc sacrificium nomini tuo pra3pax"atum : per Christum

Dominum nostrum."
(Preces precatoria3, more Alexandrine, ad hanc pertinent ora-
tionem.)
Oratio post nomina (lectis diptychls) : Isiduro tertia. Hac

inscriptione ia Sacramcntario Bobiensi antlquae et obla-
tioiiis et consecrationis formulae Gallicanfe nobis servata3
sunt:
In Missa Dorh. (Mab. p. 375.) OfFerentes Deo, fr. car. spiritalia
munera divinam clementiara deprecemur, ut has oblationes, quas in

commemoratione sanctorum et pro salute omnium credentium offeri-
mus, plena pietatis suae dignatione suscipiat, nostrum omnium preces
exaudiat.
In Missa Jejunii. (p. 307.) Pi'OJsta nobis misericors Deus, ut
munera nostra pro jejunii sanctificatione oblata Sp. S. adsumat ; et
ad te toto corde clamantes propitiationis tuae indulgentiam conse-
quamur.
In Missa Quinquagesimt \ Cp. 338.) Virtute Sancti Spiritus, Do-
mine, nostra munera continge : ut quod solemnitate quinquaginsimse
suo nomini dedicavit, et intelligibile nobis faciat et £eternum.
Oratio ad pacem (Osculum pads): Isidoro oratio quarta.

lllatio et Contestatio (quae Romania est Prjefatio) ad festos
dies singulos accommodata cum hymno Sanctus, Sanctus,
Sanctus.
Quam exclpiunt Verba institutionis : ''Qui pridie :''^
hjec vero
sequltur solemnis ilia consecrationis oratio qua Spiritus
Sanctus invocatur ut dona ilia faciat corpus et sangulnem
Jesu Christ! quam orationem Isidorus (sexta el est) Con-
:
formationem Sacramenti appellat.

Ad Vei'ha Institutionis quod attinet, genuina Gallicanse eccle-
slae formula htec fuisse videtur
" Dominus noster Jesus Christus in qua nocte trade-
batur . . . Hoc est corpus meum quod pro vobis tradetur
. . . Hie est calix novi testamenti in meo sanguine quod
pro vobis et pro multo efFundetur in remisslonem pecca-
torum .... Quoticscumque manducavcritis panem hunc
:
et calicem istuni bibcrltis, mortem Domini annunciabitis,

*
donee veniet in elaritate cle coelis."
Consecrationis orafio, qute dicitur "Post mi/sterium" (apud an-

tiquiores "Post Secreta," apud Mozarabes '^Posi Pridie"'),
pro singulis festis diebus diversa est, at formulte nobis
servatte serioris et labentis sunt ecclesite, non antiquie, ut
Gallicanis nunc probari potest.
rescriptis In liturgia
Mozarabica solemnem quandam habent clausulam qua
terminantur, his fere verbis conceptam
" Te prjEstante, sancte Domine, quia tu haec omnia nobis
indignis servis tuis valde bona creas, sanctificas, vivificas,
benedicis ac pr^stas nobis, ut sit benedicta a te, Deo
nostro, in saecula sgeculorum. Amen."
In liturgia Gallicana similiter consecrationis oratio in missa

quaque invenitur ; nonnulla3 ad Graecorum consecrationis verba
cum invocatione Spiritus solemni propius accedunt : inter alias
etiam haec quae in festo circumcisionis legitur (Mab. p. 20.):
" Hsec nos, Domine, instituta et praecepta retiuentes suppliciter

oramus, uti hoc sacrificium suscipere et benedicere et sanctificare dig-
neris : ut fiat nobis eucharistia legitima in tuo filiique tui nomine et
spiritus sancti, in transformationem corporis ac sanguinis domini dei
nostri Jesu Christi unigeniti tui. Per quern omnia creas, areata
benedicis, benedicta sanctificas, et sanctificata largiris, deus qui in
trinitate perfecta vivis et regnas in stecula sajculorum."
Quibuscum juvat conferre quae in Adsumptione B. M. V.

leguntur (p. 214.):
" Descendat, Domine, in his sacrificiis tusE benedictionis coajternus

et cooperator paracletus Spiritus : ut oblationem, quam tibi de tua
terra fructificante porreximus, coelesti permuneratione, te sanctificante
sumamus: ut translata fruge in corpore, calice in cruore, proficiat
meritis quod obtuliraus pro delictis. PrjBsta omnipotens deus, qui
vivis et regnas in saecula."
Et in Missa in Cathedra S. Petri (p. 227.):
" Haec igitur praecepta servantes sacrosancta munera nostraj salutis
* Ultima verba in Mozarabmn tantum liturgia servata sunt. (Mab

p. 47.)
:
offerimus, obsecrantes ut immittere digneris spiritum tuum sanctum

super haec solemnia ; ut fiat nobis eucharistia in tuo filiique tui no-
mine et spiritus sancti, in transformatione (1. transfoi'mationem) cor-
poris ac sanguinis domini nostri Jesu Christi, unigeniti tui, edentibus
nobis vitam asternam, regnumque perpetuum conlatura bibituris. Per
ipsum dominum," etc.
Et in Missa In Dominica Palmarum (symbolum dum traditur :
V. p. 236.):
" Aspice in coelo vultu tuo, pie miserator, hsdc munera, qui semper
es propensus ad dona ; et ipsa contemplatione oblata sanctifices natu-
rali maj estate, qui perpetue sanctus es et sancta largiris. Quod ipse
praesta," etc.
Plerseque autem consecrationis formulae, quae in MIssali Go-

thico inveniuntur, generalem quandam invocationem Dei pre-
cemque continent. In Missa in Coena domini, feria quarta
hebdomadis sacrae, agnus Dei invocatur (p. 238.):
" Agnus Dei, qui toUis peccata mundi, respice in nos et miserere
nobis, factus nobis ipse hostia qui sacerdos, ipse prasmium qui re-
demptor ; a malis omnibus quos redemisti custodi, Salvator."
In prima Missa Dominicali (p. 292.) haec leguntur:
" Ostende omnipotens Deus gratiam, agnosce doctrinam. Tu es

mysterium pro salute, tu pretium doce perseverantiam cum docueris
;
disciplinam ; ut in bac oblatione nos liberes, qui pro occidentibus et

moreris. Per d. n." etc.
In ea quaj banc proxime sequitur (p. 293.):
"Per hunc te, Deus pater omnipotens, deprecamur, ut sicut sacri

mysterii obedientiam retinemus, ita ad tutelam nostram coelestis
virtus operetur. Per d. n." etc.
At in alia Missa Dominicali (p. 298.) oratio ab ipsis solem-

nibus Grsecae ecclesiae verbis incipit
"Memores gloriosissimce domini passionis et ab inferis resurrec-

tionis, offerimus tibi domine banc immaculatam bostiam, bunc panem
sanctum et calicem salutarem, obsecrantes ut infundere digneris
spiritum tuum sanctum edentibus nobis, vitam seternam regnumque
perpetuum conlatura potantibus. Per d. n." etc.
:
ET GOTHORUM IN IIISPANIA. 255
Similiter exstant In Missali Gotliico, vel potlus Mozarabo,

praster generales illas preces, serloribus seculls oriundas, inter-
dum etiam contra antiqute eccleslas et morem et legem non ad
Patrem sed ad Domlnum nostrum Jesum Christum factas,
complures formulae antiqua consecratlonis eccleslaj orlentis In-
dole penltus imbutas, quas eo magis hic afFeram, quo Daniel

alllque auctores ha3c omnia sUentio pra3terlerlnt
" In Domin. sexta jJf^st Epiph,
" Credentes Domine uni versa mirabilia Domini nostri J. filii C

tui, atque incarnationis ejus et divinitatis potentiam confitentes, in
tuis laudibus exultamus, tibique sacrificium laudis offerimus. Roga-
mus clementiara tuam, summa Trinitas Deus et in6nita majestas, ut
haec oblatio quam nostrorum ex-
in sancto altario tuo deferimus pro
piatione fiicinorum, semper accepta, simulque
sit oculis tuis placita, sit
efficiatur illo sancto superveniente septiformi spiritu benedicta quo :
ubique Deus veraciter manifestetur in ea. Ut te banc hostiam bene-

dicente, si qui ex ea libaverint, te largiente, et in hoc seculo perci-
piant medicinam, et in futuro consequantur vit£e asternal coronara.
Amen.
**
In Domin. quinta Quadragesimce.
" Recitatis Domine unigeniti tui sacramentorum praeceptis, simulque

praeclarai passionis et resurrectionis et in coclum ascensionis memo-
riam facientes, majestatem tuam supphces rogamus ac petimus, ut in
his sacrificiis benedictionum tuarum plenitude descendat, et infundas
imbrem Spiritus tui sancti de coelis. Ut fiat hoc sacrificium
in eis
secundum ordinem Melchisedecli fiat hoc sacrificium secundum or-
:
dinem Patriarcharum et Prophetarum tuorum. Ut quod ab illis

typice facientibus, unigeniti filii tui significantibus adventum, tua
majestas acceptare dignata hoc sacrificium respicere et sancti-
est, sic
ficare digneris : quod est verum corpus et sanguis domini nostri

J. C. filii tui ;
qui pro nobis omnibus factus est sacerdos et hostia,
Hanc itaque hostiam tu, piissime pater, de tute claritatis respectu
sanctifica : ut sumentibus earn et hic delictorum veniam et seternam
in ca^lis conferes vitam.
256 OEDO LITURGIARUM GALLORUM
" In Die Resurrectionis.
"Precamur nunc, Domine sancte, Pater jeterne, omnipotens Deus,

ut quemadmodum D. N. J. Christus filius tuus ilia inelFabilium gra-
tiarum actione semetipsum tibi pro nobis ofFerens, mortem nostram
suscepturus auditus est, ita nunc et nos, qui ipsum et vitam ejus quce-
rimus exequendo ministerialiter quas instiluit, audiamur. Ut hie
tibi panis cum hoc calice oblatus in filii tui corpus et sanguinem te
benedicente ditescat. Ac largo oris tui perfusus spiritu, indulgentiam
nobis omnium peccatorum largiatur, et gratiam, et coUatge a se salutis
dono, donee in seraetipso perficiat, custodiam adhibeat indefessam.
" Kald. Novhr.
" Complentes igitur atque servantes prascepta unigeniti filii tui

precamur, omnipotens pater, ut his creaturis superpositis altario tuo
sanctificationis munus infundas, Ut per transfusionem coelestis at-
que invisibilis sacramenti panis hie transmutatus in carnem, et calix
transformatus in sanguinem sit offerentibus gratia et sumentibus rae-
dicina."
Oratio dominica, Isidore ultima. Praecedunt in codicibus litur-

gicis verba solita introductionis, pro diebus festis varia.
"Pater nosier qui es in coelis . . . . Et ne nos inducas in

tentatlonem."
(Responsum Populi :)
Sed libera nos a malo.
"Libera nos" vel " Liber ati a malo^'' vel similiter incipit
oratio pro diebus festis. Exemplum exhibet nobilis oratio
in festo nativitatis Domini. (Daniel, p. 97.) "Libera
nos omnipotens Deus ab omni malo^ et custodi nos in omni
opere bono, perfecta Veritas et vera libertas, Deus, qui
regnas in secula seculorum."
Benedictio populi, ab Isidoro non nominata. V. Mab. i. 4. 14.
Communio sacerdotis, cleri et populi.

Adlocutio post Communionem, sive post EiLcharistiam, quam
sequitur Collectio sive oratio, Isidoro incognita.
:
ET GOTHOUUM IN IIISrANIA. 257
Quae tantum cum ex liturgiis octavi vel extremi septlml se-

culi potuerint elici, nova lux afFulsit nostrls diebus e cocllcibus
palimpsestis. In primo loco hie ponendum nobile liturgiK
quart! seculi fragmentum quod summl Niebuhrii debetur acu-
rnini, et quod cum optimus magister milii pro codice liturgico,
quem redigereconstitueram, eo quo erat ei'ga me amore misisset,

per triginta fere annos in schedis adservavi, frustra sperans fore
ut unus certe ex iis quos juvenes ad liturgije nostras priucipia
investiganda exhortatus fueram, hunc laborem susciperet. Sed

cum aliquos ex iis mors praeripuerit, ceteros alia fata ab ecclesise
antiquitatisque cliristianoe studiis avulserint, htec de Hippolyto
railii fuit, ut novo ardore in banc arenam denuo
disquisitio causa
descenderem, votumque diu susceptum quomodocunque ipse
persolverera. Arduam banc operam jam eram aggressus, quo
tempore uberior fons sese aperuit studiis viri de antiquitatibus
Allemannia3 optime raeriti. Nam cum ille Niebuhrii codex inter
alia minora fragmenta nobis illud nobile fi'agmentum missje pro
mortuis exhibeat, scilicet orationem solemnem quce hymnum
insequitur *' Ter sanctus "proxime praecedit institutionis
et
verba, consecrationis vero ipsius prima tantum verba praebeat,
in illo Allemannico sexti, ut vidcbimus, seculi codice integram
missam Gallicanam reperi, quails seculo quinto sextove, Chlo-
dovici igitur temporibus, ante Gregorium Turonensem celebra-
batur. QuK res cum et nova sit et summi momenti, uberius
raihi de hoc codice palimpsesto ej usque editore erit disserendum.
Libellus ille a Francisco Josepho Monio edltus inscribitur
Lateinische und griechische Messen aus dem zwelten bis sech-
stcn Jahrhundert (Francof. 1850, 4to). In quo vir ille primus

post Mabillonium monumenta protulit liturgiae Gallicana3 ex
rescripto codice pergameno qui quondam Abbatiae Augiensis
(Reichenau) nunc vero in
erat, in dioecesi Constantiensi sitte,
bibliotheca Carlsruhensi asservatur (N. 253.). Conscriptus est

exeunte seculo octavo ; Joannis enim episcopi Constantiensis
mentionem facit, qui inde ab anno 760 usque ad annum 768 illi
dioecesi praefuit. Attamen vir iste in palajographia doctissiraus

VOL. in. s
:
priorem partem jam ineunte septimo seciilo scriptam putat,

solius scripturae argumento innixus. Sed sub ilia alia latet
scriptura, erasa quidem, at editoris soUertia revocata. Quadra-

ginta quinque folia rescripta in priorem ordinera reducta unde-
cim missarum Gallicanarum fragmenta exhibent, de quarum
aetate, cum adeo mira iste fabulatus sit, certiora indicia cum in
codicis scriptura turn in ipsa liturgia quteremus.
Inter Missa pro Sancto Germano, episcopo Antis-
illas est
siodorensi, qui anno 448 supremum diem obiit. Est quidem

missarum ultima posterioris autem eam esse aetatis quam qu£e
;
prsecedunt, Monii est conjectura. Etenim cum reliquaa omnino

ad liturgiam celebrandam referantur, haec vero sola uni cuidam
Sancto dedicetur, facile evenire potuit ut in ultimo loco coUoca-
retur, liceteadem, qua ceterje, setate orta fuerit. S. Remigii
circa a.533 defuncti memoria non celebratur. Frustra autem

V. D. in orationis cujusdam fragmento, codici addito, et Uteris
Merovingicis sexti seculi scripto, Gothorum vel Burgundionura
mentionem odoratur, qui seculi quarti initio illam provinciam
invaserunt. Nam oratio antiquissimam illam generis humani
post lapsum Adami servitutem describit, non quam barbarorum
gentes invexerunt. En ipsa mutila ilia verba (p. 39.): ....
" peccavimus coram te cum patribus nostris * : injuste egimus,
iniquitatem fecimus, omnia hereditatis tuae dona perdidimus,
confusi t nostrorum labe peccaminum. Domum nostram alieni-
genus hostis invasit i ; subject! facti sumus servi dominantibus
nobis, addicti vinculo devictorum, Converte nos Domine ad

serviendum tibi : renova § tui operatione mandati per Dominum
;
nostrum," etc.
Jam si his conjecturis omissis in ipsam codicis scripturam

inquiris, habes editoris testimonium, scripturam quse in Missa
S. Germani invenitur ad amussim respondere scripturas codicis
Darmstadiensis, qui Canones exbibet Apostolicos (v. p. 143. sq.

cf. p. 151.) et anno 535 scriptus est. Quodsi illam, quas per
* Cod. : peccamina se imparibus nostras. t Cod. :

confusio.
X Eodem modo in
missse contestatione quam infra repetimus dicitur:
alienas in leges transit anima (sc. corporis et peccati).

§ Cod. : renovas. Pro operatione, M. perperam legi vult operationem.
aeneam laminam expressa libroque adjecta est, cum priorum mis-
sarum scriptura comparaveris, facile videbis earn aut ejusdem

aut proximse esse tetatis. Dubito igitur num lectoribus persua-
surus sit acutissimus palaeographus codicem, ilia missa excepta,
scriptum fuisse priore quinti seculi parte : quern certe sexti
non esse credo. Liturgia quidem
seculi priore parte posteriorem
ipsa adextremum seculum quartum vel ad quinti initium perti-
net. Nod quod lingu?e cujusdam doctas at rustics, de qua
Monius nugatur, vestigia in innumeris librariorum lapsibus
agnosci volo; sed quia rhetorica ilia atque ampullosa oratio a
quinti seculi scriptoribus aliena est. Schol» rhetorum quinto
seculo in Gallia institutte verbosum et antitheticum dicendi
genus introduxerunt, quod " Gallica facundia " mire excoluit,
veterum auctorum et ipsorura illius aetatis monumentorum testi-
monio. Genus vero rhetoricum in liturgias componendas per
totum orbem Christianura quarto seculo ingruere coepit; cujus
rei luculentum testimonium exhibet illud Hilarii Pictaviensis
liturgias fragmentum quod Niebuhrio debemus. Neque magnum
est inter hoc et illud dicendi genus discrimen.
Dolendum est virum alioquin optime de re diplomatica meri-
tum in ipsa horum fragmentorum interpretatione indulsisse miris
somniis, quae minime ad patriam luminum illorum Allemannias,
Hugi, Wessenbergi, Hirscheri, neque omnino ad nomen Germa-
num adaptata sint, sed potius ad ultramontanorura doctrinas et
superstitiones refocillandas inclinare videntur. Talia omni qua
par est severitate judicare lionesti viri est, ne a barbaric, simul
cum superstitione jamjam irruenti, monstra nugajque nobis im-
pune inferantur, et quae nunc tenerje aetati in seminariis episco-
porum, ubi ars critica abhorrctur, tamquam vera et credenda
commendantur, ca Gallis Italisque paullo post tamquam vox
doctaj Germaniaj proponantur et a viris quibusdaml doctis An-
gliai praediccntur. Scilicet Monius eo pi'ocessit insaniac ut
hoc est Irenaî et
liturgias in illo codice exhibitas seculi secundi,
martyrum Lugduncnsium aequalia credat, quippe quai de illo
tempore tamquam prajsenti loquantur. Quid ? quod unam ilk-
rum missarum ad lutum Khodani alludere ait, in quod ipso
tempore quo nostra? preces conscriberentur, sanctorum illorum
s 2
;
260 ORDO LITURGIARDM GALLORUM
martyrura cineres conjectl fuerint. Qute si legeris, refutaveris.

Prodemus textum Contestationis illius tam mira
igltur e codice
retecturffi mysterla, cum Monii interpretatione, addito textu
restitute qui de luto Rhodani vel martyribus Lugdunensibus ne

verbum quidem profert.
Quamvis hac in re vir acutissimus viderit quae non sunt, non
qure sunt vidit; scilicet, fragmenta ilia integram eucharlstiê
celebrandoe liturgiam repraesentare Gallicanam, cujus exemplar
septirao seculo antiquius, Mabillonius omnesque Gallicanae litur-
giae investigatores tantopere desiderarunt.

Codex ille, sive Gallife Francorum septentrionalis fuerit (quod
probabilius cum auctor illius Abbatiae Augiensis, Priminius, ex
Austrasia sive Lotharingia provenerit), sive, ut Monius sui luti
vestigia premens credit, Lugdunensis sit provincia3, non missas

pro singulis anni ecclesiastici partibus profert, sed diversas tan-
tum eucharistije celebrandre formulas, ex quibus suam quisque
ex animi sententia seligere posset. In " Prasfatione " sive Com-
monitione sacerdos populum " Fratres karissimi " adloquitur et ;
"pia eorum cura pro populo" in alia liturgiae parte laudatur:

quae mihi indicio sunt, hunc libellum abbatiae cujusdam fuisse,
ccetusve clericalis.
Verba Institutionis, hymni Ter Sancti, " Sursum corda,"
Oratio dominica, et quaecunque omnes noverant, omittuntur
attamen ilia suo quodque loco esse dicta etedem testantur for-
mulas. Conseci'ationis vero oratio uno saltem loco nobis est
servata, verbis expressis.
Quae cura ita se habeant, diversas partes liturgiae qua in illis
formulis nobis sunt servatte, invicem conjungi posse ut unam

efficiant integram missam, perspicuum est. Jam ita accidit, ut
prima missae formula (quae codicis est tertia) ultimam tantum
liturgiae partem exhibeat (p. 13. sq.), haec scilicet:
Exhortatio ante orationem dominicam.

(Oratio dominica.)
Oratio "Libera nos": post orationem dominicam.
Post communionem : exhortatio.
CoUectio (Oratio).
Benedictio (Oratio).
Missa vero quinta (qua? in coclice sexta numeratur) priorem

partem liturgise, inde ab Introitu (qui Gallis est Commonitio
populi) usque ad " Collectionem " post " Qui pridle," h. e. post
verba institutionis continet. Qute quidem Cullectio ipsa est
solemnis consecrationis formula, cum Invocatione Spiritus San-
cti. Cui proxime successisse Orationem dominicam, interposita
Exhortatione, satis constat.
Dabimus igltur prima vice integram liturgiam eucharisticam
quinti sextive seculi Gallicanam.
;^ Praeterea Consecrationis oratio, quae post recitataverba insti-
tutionis dicenda erat, quinque formulis inter se diversis exstat,
quaruni una (Missse V.) expresse ad Christi mandatum illud
respiciens, probat (quod cum nostra getate novis argumentis de-
monstrare supervacaneum esset, Monius tamen negavit) verbis
*'
Qui pridie," quae in codice semper ante consecrationis preces
ponuntur, nil aliud indicari nisi ilia Institutionis verba.
Alia illarum formularum (Missa VI.) demonstrate precationem

ad Deum ut benedicat donis et populo necessariam quidem ha-
bitara fuisse, at invocationem Spiritus Sancti solemnem quam a
Gr^cis acceperat Galliarum ecclesia, paulatim decidisse in gene-
ralem quandam benedictionis divine precem, quae degenerata
forma si Komano canoni cessit, minime mirandum.
Neque libere preces effundendi facultatera sacerdoti Gallicano
quarti seculi inter missarum solemnia fuisse memorabili oratione
secreta probatur qua? in una missarum (X.) preces eucharisticas
proxime pragcedit. Verba ipsa hie appono (Mon. p. 37.) *:
"Deus sancte ecclesiae constitutor, qui stans in medio discipulorum

tuorum venerationis huius sacramenta docuisti, prtesta ori meo divini-
tatisgratiam ut quas acceptabilia sunt in laude tua verba labia mea
inveniant inlumina faciera tuam super servum tuura, ut do meis
:
* Inscribitur FETIA, quod Monius supplet " Post prophetiam."

: Sed
de prophetica lectione hoc loco non agitur. Crediderim nos hie legere
precem secretam sacerdotis, in aliis missis non expressam, at dicendam
" Post praifationem," hoc est post commonitionem illam populi qua? preces
diptychoruni proxime prjccedebat, laudisque officium sivc eucharistiam pro-
prie sic dictam inaugurabatur. Certe qua; sequitur oratio loco illi " ante
nomina" unice apta est.
5 3
262 ORDO LITURGIARUM GALLORUM.
oneribus absolutus, recte etiam tibi pro populo tuo rogaturus adsi-
stam, per dominum n. I. Chr."*
Qu£e omnia si raente comprehendis, seculum quartum extre-

mum vel quinti initium indicatur, quo ha3 liturgicae formulae
compositfe fuerint, omnium quae in Occidente exstant, prgeter
nobile illud Niebuhrii fragmentum antiquissimte.
Auctorem in tanta obscuritate quaerere temerarii esse videtur.
Cum Sidonii Apollinaris ingenio taraen et aetate, et cetera omnia
et Missa (VIII.) versibus hexametris composita, inde a " Pi-ae-
fatione " usque ad Orationem post " Sanctus," optime conve-
niunt. Niebuhrii fragmenta Sangallensia secundum omnia
indicia medii quarti seculi et Hilarium auctorem esse credo.
* Cod. : labiorum meorum inveniat.

:
LIT. COD. SANGALLENSIS. 263
A.
LITURGIA CODICIS SANGALLENSIS.
I. PKECES IN MISSA PRO DEFUNCTIS, AUCTORE, UT VIDE-

TUR, SANCTO HILARIO, EPISCOPO PICTAVIENSI (c. AN.
350).
(Ex codice Palimpsesto Bibliothecre Sangallensis, secundum Niebuhi-ii Apo-

graphum.)
" (E,esur)rectionis futurjB conditor et indultor : Deus, immor-

talitatis promotor, dispensator adque (1. atque) largitor; qui
posuisti praesentis vltae terminum ut asternitatis reserares intro-
itum, et per finera prEesentium principia panderes futurorum ; ac
per depositionem corruptibilem incorruptionls limen aperires
Deus, qui dissolutionem recedentium a corporibus animarum non
interitum voluisti esse, sedsomnum, ut dissolutionem dormiendi
roborares fiducia resurgendi, dum in te credentium vivendi usus
non adimitur sed transfertur; et electorum tuorum mutatur vita
non tollitur Deus, cujus I'estitutioni nulla diversitas mortis, nul-
:
lum ingenium varite perditionis inludet sed in tantum opera ;
digitorum tuorum perire non pateris, ut quidquid in homine, per

mortis varietate (1. varietatem) tempus labefecerit, aura dissol-
vent, ignis adsumserit (1. absumserit), ales rapuerit, fera carpserit,
terra sorbuerit, gurges immerserit, piscis exhauserit, id
totum in
veterem mariam (1. materiam) redactum, et reviventi reddivivum
terra restituat, induatque incorruptionem corruptione deposita:
precamur ergo ac petimus ne spiritus eervi tui illius, vel ancillae
tristibus abyssi tenebris, aut ignitis Gehenna} caminis,
aut perpetuis Tartari frigoribus deputatus, pocnalis locum habi-
tationis introeat ; sed in sinu Abraha3, et in gremio patriarcha2
tui requiescens, tempus resurrcctionis, diemquc judicii cum gau-
dio sccutura} immortalitatis expectet.
"Per Dominuni nostrum qui prldie quam patcretur. Fiat
nunc quajsumus, indulgentissime pater, per invocationem uomi-
S 4
nis tui atque infusioncm spiritus tui sancti creaturis omnibus

liacc crcatura. . ."* .
II. CETERA FRAGMENTA A NIEBUHRIO LECTA, EX VIRI

SUMMI APOGRAPHO.
(in)tercessione gaudebimus. Per Dorainum nostrum.
Collectio. Deus uiuorum, mortuorum, cui omnia non
et noster, et
mortuis uiuunt, et cui nihil perit nisi quod sibi deperit indicaturus :
ipse de omnibus, et poenfe meritura ignoranti moderaturus eiTori :
dona famulo tuo illi uel illi, quera in pace adsumere dignatus es, re-
quiem, remissione concessa ;
quia tibi est gloria aput teternum pa-
trem.
Item exhortatio . . . ili S. Recitatio. Co mus . . . hostia
ef cordis f studiis .... ece •
rogant . . e haec qua3 inpendimus, uota pi'o defunctis, uota pro nobis,
uota pro singulis, propitius et propitiandus exaudiat, ac pietate con-
sueta qua in se sperantium sine intermissione miseretur, quse ad nos-
tram suscipit petitionem defunctis ad beatitudinem.
nox corporum abscedat et mentium, quia benedictus est de die in

diem, ipse diem prcebeat in corde, qui rediret in tempore. Per
Dominum nostrum.
Collectio. Reple, Domine, os nostrum laude tua ut per uocis
officium cordis nostri in te dirigamus arcanum, ac misericordiam
Tuam utroque inclinemus officio, et confitendo pariter et credeudo.
Consummatio. Deus qui post blandis (sic !) operis indutias adque
otiura quiescendi, seducto ac reddito die tempus renouas operandi,

adque ita pondus uitse prajsentis adtenuas ut uias temporum salutifei'a
ordinatione distribuas : respice nos initia diei istius tuis laudibus

consecrantes, ac praeteritae noctis octio hoc redeunti die laboris suple
* Ad banc igitur orationem, non ad ipsa verba institutionis, referenda
sunt qua; leguntur apud Csesarium (circa 420) in Homilia septima " quando ;
benedicendse verbis coelestibus creaturte sacris altaribus iniponuntur, ante-

quam invocatione sancti nominis consecrentiir, substantia illic est panis et vini,
post verba autem ChristI corpus et sanguis Christ!." Quibus Monius probari
affirmat, transubstantionem quam dicunt ipsis verbis Christi recitatis effici,
cum luce sit clarius, orationem qua Deus rogatur ut elementa faciat corpus
et sauguinem Christi, sequi ilia institutionis verba, (juibus iunititur at non
supj>letur.
LIT. COD, SANGALLENSIS. 265
commercium ortum sanctfE meditationis ingredimur, eius

ut cuius
tenipora semeli legum tuorum obseruatione curramus. Per Domi-
num nostrum. Item exhortatio matutina.
ut et mens nostra habeat et te inluminante quod cupiat atque ipsi
lux in te fonte luminis facti, sicut dies matutina inlati ....
cidimus ita puro r conscientice rutibare uideamus.
. . . Per Domi-
num nostrum.
Exhortatio matutina. Ad officium supplicationis officio temporis
ad enarationem luminis asterni serie rediturte lucis adfusi,
revocati, et
Domino nostro, F. K.*, a quo uigilandi munus accipimus uigiliarum
nostrarum ministerium deferamus, oratione humili, non flebili, con-
fessione laudabili, spiritu contribulato, corpore prostrate, corde con-
trite, desiderio incaplebili, honore praecipuo, pudore uereunda : ut
tanquam filii lucis, dum per sufFragia honestatis exhibemus debitum
seruitutis, prremium consequi mereamur perpetuse libertatis. Per
Dominum nostrum.
CoUectio. Prceuenit Te, Deus, mane oratio nostra, non quasi in-
cisum . . .
rationis pro diuersitatu temporum diuersitas setatura. Per Dominum

nostrum.
Item exhortatio matutina. Deura aiternum, qui splendor uerus
luminum et dies perpetuus est dierum, matutini tenipus circulo rede-
unte, F. K. deprajcemur, ut nostras quoque mentes, uitiorum nocte
discussa, nobis aduentus sui fulgor inradiet : fiatque in nobis iubar
spiritus sancti similitudo (sic) rotulantis diei : ac sicut accipet tem-
pus exordium luminis, ita cor nostrum accipiat sanctitatis : uti nos,
qui in matutinis interficiamus omnes peccatores terrte nostra}, et dies

terminum sub pari expectatione misericordiee par quoque mereatur
sanctificatio disciplina?. Per Dominum nostrum.
CoUectio. Exsurge, Domine, et dispargantur inimici Tui neque :
puruni fidei sacrificium, in uoce confesiionis oblatum, praua uiolent

suggestione uitiorum sed Tu qui introspicis corda, et de
:
ut qui mundasti Tibi poi)ulum . . . acceptabilem, sectatorem bono-

rum opcruni, suscipias fidei eius acceptabilem fructum, in Tua, et
Fili, et Spiritus Sancti confessione, adque operum consummationc
perfecta. Per Dominum nostrum.
Item exhortatio matutina. Deum aeternum, ct sine tempore,

F. D.f, omni laudemus in tempore, qui ad resurrcctionis imaginem
* Fratres Karisaimi. f Fratres dilecti.

;
266 ORDO LITURQIARUM GALLORUM.
cotidiani operis discutit molem, ut dum, post sepultas somno curas,

uitae officiis reparamur, ac uelut a mortis similitudine, transacto noctis
tempore, discutimus, resurgendi spem cotidianis uitae defectibus ac
recursibus teneamus, et mutatione prfesentium capiamus gaudia futu-
rorum ; eodem ipso inluminante mentes nostraj divino
prsecantes, ut
quo custodiente nocturno otio siluerunt adque ad
officio uigeant, :
cultum deuotionis fideliter exhibendum protegat a iaculo uolun-

tatem . . .
tua confirmet in munere. Per Dominum nostrum.

Item exhortatio matutina, Euoluto noctis silentio quod us
cuiusque lacrimas mporis coramodauit tas ac confes-
sione di uenientem diem F. D., societatis prsecibus incoemus
. . . .
quo eius misericordiam communis exhortatio facilius inpetret, quam

singulorum gemitus iam pulsauit proniusque ad auditum eius pu- :
Tblica deprsecatione penetret, quo secreta oratio iam accessit petentes :
ut, siue in conscientia nostra gemimus, siue in eius laudibus exulta-

mus, utrumque animi deseruientes affectu, ipse a ipse mode-
retur :adque ita inoffensum in omnibus et cor nostrum seruet et
cursum, ut ei uita nostra et operis sanctificatione, et cordis placeat
puritate. Per Dominum nostrum Ihm. Xem.
CoUectio. Deus e . . . e teque uigilat spiritus noster ad te . .
quia lux proecepta tua super terram : inlumina nos itaque inlustra-
tione . .
LIT. COD. ABBATI^ AUGIENSIS. 267
B.
LITURGIA CODICIS ABBATI^ AUGIENSIS.
I. EUCHARISTI^ CELEBRANDiE FORMULA LITURGICA ECCLE-

SI^ GALLICAN^ EX MONII CODICE RESCRIPTO RESTI-
TUTA.
(Fragmentum Missee codicis sexte.)
Prefatio*
Unum deum patrem et filium ac Splritum sanctum divisis per-

sonarum nominibus, indlvisa divlnltate confess!, fratres karissimi,
totis mentibus deprecemur, ut in omni loco vel tempore cuncti
fidem rectam, vltam habeant innocentem, auctorem conditionis
suae ac redemptionis agnoscant, resurrecturos se ac secundum sua
opera judicandos intelHgant ; et quia ex vitlatae natural contactu
nostrse voluntatis habet f fragilitas ut lêdatur, sute benignitatis
praestet pietas, ut placetur : per dominum nostrum I. C. etc.
Ante Nomina.
Deus, cuius tam immensa est bonitas quam potestas, prajsta

quod iustis polliceris accipere : quod reis minaris evadere, vera-
citer te credere, rationabillter confiteri, salubriter convcrsari, si|

quies adridat te colere, si temptatio ingruat non negare, tem-
* i. e. Exhortatio prajfatoria proxime prascessit symbolum Nicaenum.

;
t Cod.: habit. J Cod.: sit.

porarlse vitae necessariis abundare, aeternis gaudiis non carere;

per dominum nostrum I. Chr. etc.
Post Nomina.
Sanctlficata* omnipotens deus, ea quae a te ordinata sunt

quod oiFerimus, et clemens
placabiliter dignatusf, libens suscipe
indulgeas quod precamur.% Sanctorum tuorum nos gloriosa
merita ne in poenam veniamus excusent, defunctorum fidelium
animte qu?e beatitudlne gaudent nobis opitulentur. Qui conso-
latione indigent ecclesiae precibus absolvantur, eorumqiie^ oblatio,
quorum ante altare tuum nomina recitantur, ita sit in tuis ocu-
lis placita, ut illis sit beneficiis copiosa ;

per dominum nostrum
I. Chr. etc.
Osculum Pads.
Dona nobis domine deus noster in custodienda pace tuum

donum tuumque depositum custodire, et sic in omnibus sequi
quam ipse jubes et tribuis caritatem, ut in allis culpas noveri-
mus odisse non animas, finem optare crimini non saluti. Sic
cunctis Concordia sit amori, ut discordiam nee inferre ulli liceat
nee referrc; per dominum nostrum I. Chr. etc.
Contestatio.
Dignum et iustum est, omnipotens pater, tibi semper gratias

agere, te super omnia diligere, pro omnibus te laudare, cuius
munere cunctis hominibus imaginis tuaj dignitas conceditur: in
natura aeternitatis facultas dignatur: in anima libertas arbitrii
praistatur : in vita felicitas baptismi ofFertur : in gratia hereditas
caeli promittitur : in innocentia utilitas remedii scrvatur : in poe-

nitentia bonitatis venia, iniquitatis poena proponitur ; ut abun-
dantius in omnes homines dei pictas nee in malitia(m) velit
degenerare ||
quos condidit, nee in ignorantia perire quos docuit,
nee in supplicio permanere quos diligit, nee a regno discedere
* Cocl. ; Sanctifica tua. t <ô(i. : plagabilitate dignatur.
X Cod.: IcEtamur. § Cod.: quorumque.

II
Cod. : vellit degenere.
:
LTT. COD. ABBATIiE AUGIENSIS. 269
quos redemit. Ante cuius conspectura omnes angeli non cessant

clamare cHcentes : Sanctus, sanctus, sanctus.
Item Contestatio.
Diguum et iustum est nos tibi semper gratias agere, trinitas

deus ; cuius nos potestas verbo creavit, per meritum nostrum *
ofFensa daranavit, per filium pictas liberavit, per baptisraum et
poenitcntiam ad coelos vocavit ; cui merito omnes : Sanctus,
sanctus.
Post Sanctus dices
Deus, — qui nos caslestium nunc quidemf : hymnum tibi vis
offerre sed mentem etiam sacram | et angelorum tarn loca tenere
quam carmina, dona ut, qui supernarum virtutum concentum in

tua pra3dicatione sumimus, etiam superioris vitte aifectura ex
correctione sumanius : ilia domini nostri Jesu Christi qua3 in

memoriam passionis suie tradidit verba dicturi per dominum n.
I. Chr. etc.
( Verba institutionis.)
Qui pridie, etc.
Colleciio.
Deus Abraham, deus Isaac, deus Jacob, deus et pater domini

nostriJesu Christi, tu de ctelis tuis propitius affavens hoc sacri-
ficium nostrum indulgentissima pietate prosequere. Descendat
domine plenitudo maiestatis, divinitatis, pietatis, virtutis, bene-
dictionis et gloriaj tuae super hunc panem et super hunc caliccm,
et fiat nobis legitima eucharistia in transformationem § corporis
et sanguinis domini, ut quicumque ex hoc pane et ex hoc calice
libaverimus sumamus nobis monumentum fidei, symbolum dilc-
* Cod. : per mereto nostro. t Cod. : numquid.

J Cod. : offerri sed raeretum et sacrum. § Cod. : transformatione.
: :
etionis*, tranquillam f spem resurrectlonis atque Immortalitatis

Eeternae in tuo filique tui acij: (spiritus sancti consortio). §
(Exclpiunt base quae in fragmento Missae primas (Codici tertiae)
leguntur :)
Ante orationem dominicam.

. . . (invo)cato sancto-nomine suo iubeat liberari, et iam eos
nostris precibus adiuvemus, qui ignorantes adbuc iter verum
a diabolo in erroribus sajculi detinentur, ut omnes agnitione suae
maiestatis inluminet : per lesum Christum dominum nostrum,
cuius mandata retinentes oramus et dicimus
( Oratio dominica
Pater noster, qui es in coelis, etc.)
Post orationem dominicam.
Libera domine, libera nos ab omni malo, et constitue nos in

omni opere bono, qui vivis et regnas cum patre et spiritu sancto
in secula seculorura. Amen.
Post communionem.
Spiritali esca haustuque recreati omnipotentem deum patrem

debita gratiarum actione veneremur per dominum nostrum
lesum Christum filium suum viventem manentemque secum
cum spiritu sancto in aeterna secula seculorum. Amen.
Collectio.
Exaudi nos deus pater omnipotens et praesta quje petimus per

dominum lesum Christum filium tuum, qui vivit et regnat deus
in secula seculorum.
* Cod. : sincerem dilectiones.

t Cod. tranquilla.
:
X Cod. habet tantum : filique tui hac.

§ Confer supra formulam Missalis Gothici ad festum circumcisionis.
LIT. COD. ABBATI^ AUGIENSIS. 271
Benedictio.
Sit domlne miseratione tua digna et misericordia* vox peten-

tum ;cunctos respiciens singulos non repellens f hoc votivum
nobis facias, quod necessariuni esse cognoscis, ne aliud nostra
intemperantia studeat petere, quam tua prtesciat convenire : per
dominum nostrum I. Chr. etc.
* Cod. : Sit domine meseratio tua digna misericordia.

f Cod. : cunctus respiciens jn singulus non repelles, h. v. n. faciens.
^72 . ORDO LITURGIARUM GALLORUM.
II. EX MISSA V.
Conte
Textus Codicis.
.... res gratife debitores, jngi continuatione, ueneremur, seu cum

publica pro3ce sacra adolemus altaria, sive cum secretis mentium
penetralibus inelFabilia dicta quse feceris, aestimantes tacito fovemus
adfectu*. justre enim vox tu!B rex gentium quis non timebit et
. .
magnificabit nomen tuum, nulla} quidem nobis adhuc cythare perso-

nantf . sancti tui . qui bestiara SKCuli liuius, concordia virtutum per-
severante uicerint :}:
nullum de nobis Moysi canticum, qui inter fluctus
adhuc istius soeculi uolutamur§ nulla uox angelorum nisi forte lau-
.
dare nos possunt, qui adesse nobis . possent, cum fili tui dilectissimi
corpus sacramus et sanguinem,. sed pia cura pro populo et sancta pro
salute plebis oratio . et mens cultui intenta divino si non potest
maiestatem tanti operis explecare, nititur tamen usum concessi mu-
neris frequentare ||,
quis enim |
possit perfuncturio sensu, divina tua
pr^terire munera, tu corruptibili . limo lutoque solubili spiritu vitae
insufflare dignatus es, liominem fecisti esse quod liraos est . materi-
amque mortalem, ad imaginem tuam spiritali uiui-
sirailitudinemque
ficasti uigore naturae, ut pigram liumum hebetemque limum igneus
uigor . intus animaret . agilisque motu ven^ tepentis caro nostra .
* M. continuationem intelligit de sacrificio Christi in missa coritinuato :
secretis et tacito nil dubitat quin referantur ad canonem missa; ; ineffahilia
dicta ad verba institutionis et transubstantiationis.
f Ad Ps. ] Babylonicam spectat.

36. et captivitatem
X Qui redundare, aut verbum finitum deesse, totum vero colon ad mar-
tyres spectare Monio exploratum est. Bestiam seculi hvjus iste ad supplicium
martyrum refert qui bestiis objiciebantur.
§ Mot/sis canticum, captivitatis scilicet ^gyptiacoB symbolum, slmilem

ecclesia; statum indicare alucinatur.
II
Misere base omnia a Monio vexata, qui voce possunt in possjimiis mutata
banc efRcit sententiam Nos interdura quidem laudare te possumiis, sed
:
sacrificium missas cum angelorum hymno, i. e. libere et elata voce, ofFerre

nobis non licet, ob persecutionem scilicet. Ad liberum hunc Dei cultum,
tunc quidem impeditum, verba jam sequentia trahit mens, si non potest :
majestatem tanti operis explicare nititur tamen usum concessi rauneris fre-
quentare i. e., si nostrum mystagogum sequeris quia missam non possumus
: :
recitare alta voce et cantu comitante, dicimus saltem, quantum persecutio

nos sinit, missam secretam.
CONTESTATIO EX MIS3A V. 273
(cod. VU\)
statio.
Textus Restitutiis.
(Dignum et iustum est iios tibi . . gratias agere ) . . . .
res gratias debitores jugi continuatione veneremur, seu cum publica

prece sacra adoleraus altaria, sive cum secretis mentium penetralibus
ineffabilia dictu quaj feceris sestimantes tacito fovemus adfectu.*
Justte enim viae tu£e, rex gentium. Quis non timebit et magnificabit
nomen tuura ? Nulla quidem nobis adhuc citharae personantf, ut

Sanctis tuis qui bestiam seculi Luius concordia virtutum perseverante
uicerint : nullum nobis Moysi canticum, qui inter fluctus adhuc istius
seculi volutamur nulla vox angelorum, nisi forte laudare nobiscum
:
possunt qui adesse nobis possent, cum filii tui dilectissimi corpus
sacramus et sanguinem. Sed pia cura pi'o populo et sancta pro salute
plebis oratio et mens non potest maiestatem
cultui intenta divino, si
tanti operis explicare, nititur tamen usum concessi muneris frequen-

tare.| (ûis enira possit perfunctorio sensu divina tua prteterire mu-
nera ? Tu corruptibili limo lutoque solubili spiritum vitte insufflare
dignatus es, hominem fecisti esse quod limus est, raateriamque mor-
talem ad imaginem similitudinemque tuam spiritali vivificasti vigore
naturae, ut pigram huraum hebetemque limum igneus vigor intus
animaret, agilisque motn venae tepentis caro nostra vivesceret. Quid
* h. e. sive publice coram populo sive soli preces facimus.

f Hsec et quae sequuntur ad illustrem Apocalypseos locum xiv. et xv.
referuntur. Ibi (xiv. 2, 3.) de Sanctis agnum comitantibus dicitur fwi'*) : »'/
fiv rJKOvaa wg icidapc^Siov KidapiôvTOJv iv toiq KiOdpaig avTuiv Kai ^ôvcni' dtg
u)h)v Kaivip' ivwTTiov rov Bpovov, etc. Quae vero in missa praecedunt ad
verbum expressa sunt ex iis quae paullo post (xv. 1 — 4.) ibi leguntur, de
iis qui bestiam vicerint : ruvg vikloituq ik tov îjpiov . . . txovrag KtOdpag tov
5eov. Kai ^dovaiv rijv efiO^v Movcrkojg . . . Xiyovrig' MtyaXrt Kal âv-
fiaara rd tpya aov, Kvpu 6 SitoQ 6 TzavTOKpartop. SiKaini, Kat dXt]9ivai
at odoi aov, 6 âtriXtvg nHv IQviZv' rig ov fiij (po€i]9jj, icvpii, Kal
SuKdffti TO ovofid <Tov; Angelorum canticum denique, ad quod respicitur
in iis quae in liturgia sequuntur, capite xvi. continetur.
J Haec omnia rhetorico modo simplicia ilia antiquissimi Christianorum
cultus verba exprimunt : Gratias agimus tibi et te glorificamur, non ut de-
bemus, sed ut possumus.
VOL. III. T
Textus Codicis.
uiuesceret, quid sumus et quantum eruemus*

. liuic limo leges |
.
huic limo profetarura oracula angeloi'um ministeria militarunt, huic

limo ipse dominus Ihesus labores miseratus humanos cruce sui cor- .
poris triumphavit, quid loquar ad tuorum cineres martyrum torqueri

incorporeas potestates, urit hie limos quos flamma non tangit, torquet
fauilla quos ungulse poena non inuenit auditur gemitus quorum tor-
.
menta non cernimust, et haec quum magna parui laboris przemia,

infilex uoluptas quod eicit misera caro quid sibi inuidet de cojIo . .
se revocat, et luto reddit . nee lioc mirum sit erra| prteponderat . sed
quia tu doraine deus pater omnipotens . in tui unigeniti levatus cor-
pore caelum nos separare § iussisti ne qu^so patiar ui perire, nobis
. .
misericordiam tuam satis sit quod inclusa corpore anima in leges

misera . transit alienas generisque poena communi pro errore unius
est persoluta |
amiserimus certe proerogatiuam naturjE non amittamus
redemptionis tuae gratiam, mercem igitur domine tuam tibi serua,
quam fili tui dilectissimi tibi corpore conparasti, nihil huic carni de-
bemus et sanguini jussumque dominicce redemptionis . ut quemad-
modum scriptum est, simus eius qui a mortuis resurrexit, merito
tibi.
* Conjecit M. erimus Tel eruimus : illud tamen prsefert in dissertatione

de codicis orthograpliia.
t Hoc
in loco explicando in tantam abit insaniam mystagogus, ut verbis
suis paululum contractis quantum fieri potest utendum mihi videatur.
Scito ergo lector haec omnia ad persecutionem Christianorum turn stevientem
spectare, quo et pulchram illam clausulam trahit orationis " ante nomina"
quam supra dedimus in qua omissis quae proxime prascedunt, " si quies
;
adrldat (h. e. " si temptatio ingruat (h. e.

rebus secundis) te colere," verba :
rebus adversis) non negare," de temptatione persecutionis dicta esse affirmat.

Hoc autem nostro loco, si Monio credas, martyrium Sanctorum Lugduni
anno 177 peractum, et ipsa celeberrima ilia ac sanctissima Liigdimensium
Epistola ab Eusebio laudata evidenter significatur. Pro mcorporece potes-
tates si legis "corporeae potestates," habes magistratus gentiles, iroMriKaQ
iKovaiae. Limus vero nil est nisi limus Rhodani in quem, epistola ilia testi,
cineres martyrum conjecti sunt.
I Monius h. e. cB?'a.
:
§ Mendum hie suspicatur Monius.

:
CONTESTATIO EX MISSA V, 275
Textus Restitutus.
sumus, et quantum mericimus!* Huic limo leges, liuic limo pro-

phetarum oracula, angelorum ministeria militarunt, liuic limo ipse
dominus lesus, labores miseratus humanos, cruce sui corporis tri-
umphavit.
Quid loquar ad tuorum cineres martyrum torqueri incorporeas
potestates? Urit liic limus quos flamma uon tangit, torquet favilla
quos ungulas poena non invenit, auditur gemitus quorum tormenta non
cernimus.t Et htec quam magna parvi laboris prcemia Infelix vo- !
luptas quo dejicit se misera caro

! quid sibi invidet! de coelo se!
revocat et luto reddit. Nee hoc mirum sit, terra prseponderat. Sed
quia tu domine, pater omnipotens, in tui unigeniti levatos corpore
ccelum nos */)er«?'e jussisti, ne qusaso jjatiare pei'ire nobis misericor-
diam tuam. Satis sit quod inclusa corpoi*e anima in leges misera
transit alienas, generisque poena co7m7iunis pro errore unius est per-
soluta. Amiserimus certe prferogativam naturae,non amittamus
redemptionis ture gratiam. Mercem igitur domine tuam tibi serva,
quam filii tui dilectissimi tibi corpore comparasti. Nihil huic carni
debemus, sed sanguini jussuique dominicae redemptionis, ut quemad-
modum scriptum est simus ejus qui a mortuis resurrexit. Merito tibi
(omnes angeli atque archangeli. Cherubim quoque et Seraphim sine
intermissione proclamant dicentes :
Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth :
Pleni sunt coeli et terra gloria tua.)
* Meruimus^ h. e. quautam divina gratia consecuturi sumua felicitateui
ut paulo post : Et haec quam magna parvi laboris praemia.

") Notura est, da;moniacos slve euergiimenos ad sanctum aliquid et vene-
randum adductos fremere, tremere, angi : da;monesque in iis latentes inste-
vire. Incorporece potestates sunt dasmones eoruni qui a spiritibus impuris
possidentur : Idc limns (i. e. humani corporis reliquiiB, cineres martyrum)
urit d^niones quos flamma rogi non ex creniatis mar-
tangit, torquet favilla,
tyrum corporibus residua, quos ungulce pama (tormenti notum genus) non
invenit, auditur gemitus dpemonura, quorum tormenta non cerniinus.
T 2
276 OEDO LITUEGIARUM GALLORUM
III. RELIQU^ CONSECRATIONIS ORATIONES * POST INSTITU-

TIONIS VERBA DICEND^ QUOTQUOT IN ILLIS FRAG-
MENTIS ADSERVANTUR.
1. In Missa II. ( Codici IV.)
Domini ac dei nostri sempiterni gloriara deprecemur orantes, uti

hoc sacrificium tua benedictione benedicas et sancti spiritus tui rore
perfundas ut accipientibus universis legitima sit eucbaristia per
;
lesum Cbristum filium tuum deum dominum conservatoremque

ac
nostrum : cui est apud te domine cum regnum sempi-
spiritu sancto
ternum, perpetua divinitas in secula seculorum. Amen.
2. In Missa III {Cod. V.)
Recolentes igitur etservantes prascepta unigeniti, deprecamur pater

omnipotens, ut bis creaturis altario tuo superpositis spiritum] san-
ctificationis infundas ; ut per transfusionem ca^lestis atque invisibilis
sacramenti panis bic mutatiis\ in carnem et calix translatus in san-
guinem sit nobis § gratia, sit sumentibus medicina. p. d. etc.
3. In Missa V. {Cod. VII.)
Addit etiam istud edictum||, ut quotiescunque corpus ipsius sume-

retur et sanguis,commemoratio fieret dominicse passionis quod nos :
facientes lesu Cbristi fili tui domini ac dei nostri, semper gloriam
pr^dicamus j, rogantes uti boc sacrificium tua benedictione benedicas
et sancti spiritus rore perfundas ; ut accipientibus universis sit eucba-
ristia vera, pura, legitima : per I. Cbr. filium tuum dominum ac deum
* In codice inscribitur (semel secundum Monium, p. 26.), " Post Secreta"

uti apud Mabillonium semper fere in missa ilia quam dedimus integram;
Collectio dicitur.
f Cod. Spiritus.
:
\ Cod.: mutatur.
§ Cod. : totius.
II
Hinc probari potest, verba institutionis quae in perficiendo sacramento
recitabantur, extremam banc evangelicae relationis partem non necessario
continuisse.
4 Cod. : rogamus.
ET GOTHOEUM IN HISPANIA. 277
nostrum, qui vivit et regnat tecum cum spiritu sancto in aeterna secula
seculorum. Amen.
4. In Missa VL {Cod. VIIL)
Respice igitur clementissime pater fili instituta, ecclesi® mysteria,

credentium* munera, a supplicantibus oblata et eroganda supplican-
tibus : p. d. n.
5. In Missa VIII {Cod. X.)
Miserere domine supplicibus tuis, etpetifiones humiliatse tibi plebis
placatus indidge.\ Moveat te ad misericordiam imminens nobis te
deserente discrimen. Aspice, quaesumus, lacrimas nostras ubertate

fletuum vix cadentes. Audi singultibus interpellata suspiria, et
praesta in judicio liberos quos vides in confessione compunctos, et,

quos aspicis humiles per reatum, erectos munerare digneris prsemio,
niitigans
* Cod. : credentibus.
f Cod. : peticionis humiliate .... intellege.
T 3
:
278
CAPUT QUINTUM.
LITURGIA ECCLESI^ ROMANS.
DE AJ!?TIQUISSl]\nS ECCLESLE ROMANS LITURGIIS TESTIMONIA. ,
Lib. Pontif. in Vita Alexandri (ab anno 100 ad 106) Hie

iS'. :
passionem Domini miscuit in precatione Sacerdotum, quando

Missae celebrantur. (Vignolius, Lib. Pontif. i. p. 21.)
Id. in Vita S. X?/sti {107 — 116): Hie constituit ut intra
actionem, saeerdote incipiente, populus hymnum deeantai'et
Sanctus, Sanetus, Sanetus, Dominus Deus Sabaoth, et cetera.
(Lib. Pontif. i. p. 23.)
Id. in Vita Telesjoliori (117 — 127): Hie constituit ut in
ingressu saerificii hyranus dieeretur Angelicus, hoe est, Gloria
in excelsis Deo, et cetera, tantum nocte Natalis Domini.
In Vita *S'. Felicis (sub Aureliano) Hie constituit supra
:
meraorias martyrum missas eelebrari (h. e. communionem cele-

brari ad sepulchra martyrum anniversario martyrii die).
Id. in Vita 3Ielchiadis (in principio Constantini): Ab eodera
^S'.
die (Dominico) fuit, ut oblationes saeratje per eeclesias ex con-

secratu episcopi dirigerentur quod declaratur fermentura (fer-
mentum pro conficiendo Pane Eucharistico intra hebdomadem)

similiter cui Siricio tribuitur.
In Vita S. Si/lvesiris (sub Constantino) : Hie constituit
chrism a ab episcopo confici (h. e. ritus ad
ut confirmationis
episcopum solum pertineret). Hie privilegium episcopis dedit
ut baptizatum consignarent, propter haereticas suasiones. Hie
DE ANTIQQ. ECCL. ROM. LITT. TESTIMONIA. 279
constltuit ut bajitlzatum liniret presbyter chrismate, levatum de

aqua, propter occasionem traiisitus mortis.
In Vita S. A7iastasii (^'698) : Hie constituit ut quotiescunque
Evangelia sancta recitantui*, sacerdotes non sederent.
In Vita aS'. Lmocentii {402) : Hie constituit Sabbato jejunium
celebrari, quia Sabbato Dominus in sepulcro jacuit, et discipuli
ejus jejunavcrunt.
In Vita S. Coilestini Hie constituit ut psalmi David
(422) :
cl. ante sacrificium psallereutur, quod ante non fiebat, nisi tan-
tum Epistola B. Pauli Apostoli recitabatur, et S. Evangeliiun,
et sic missaj fiebant. Et constituit Gradale post officium ad
missas cantari, id est, responsorium in gradibus.
In Vita S. Leonis (440 — 462): Hie constituit ut intra ac-
tionem sacrificii diceretur Sanctum sacrificium, et cetera. (Lib,
Pontif. i. p. 152.)
In Vita Gelasii (c. 495) in Catalogo Kom. Pontif. apud
Blanchin : Fecit et hymnos in modum beati Anibrosii. Fecit
et Sacramentorum praafationes canto sermone.
Epistola Vigilii (a. 538) Ordinem
Papai ad Profuturum :
precum missarum nullo nos tempore, nulla festivi-

in celebritate
tate significamus habere diversam, sed semper eodem tenore ob-
lata Deo munera consecrare Quapropter nos ipsius ....
canonicaj precis textum dirigimus subter adjectum, quem Deo
propitio ex Apostolica Traditione suscepimus.
Gregorius magnus ad Johannem Episcopum Syracusanum
(598), Epp. ix. 12. Veniens quidam de Sicilia mihi dixit, quod
:
aliqui amici ejus, vel Gra3ci vel Latini neseio, quasi sub zelo
sancta3 Romanre Ecclesia3 de meis dispositionibus murmurarent,
dicentes quia Orationem Dominicam mox post cano-
ncm dici Cui ego respondi, quia in nullo eorum
statuistis-
aliam ecclesiam secuti sumus Orationem vero Domini-

cam idcirco mox post precera dicimus quia mos Apostolorum :
fuit ut ad ipsam solummodo orationem oblationis hostiam con-

secrarcnt. Et valde mihi inconveniens visum est ut precem
quam scholasticus composucrat, super oblationem diceremus, et
ipsam traditionem quam Redemptor nostcr composuit, super ejus
corpus et sanguinem non diceremus. Sed et Dominica oratio
T 4
230 LITURGIA ECCLESIiE ROMANS.
apud Graecos ab omni populo dlcitur, apud nos vero a solo
Sacerdote.
Confer Johannis Dlaconi Vitam Greg. M. ii. 20. : Super
corpora beatorum Petri et Pauli Apostolorum Missarum so-
lemnia celebrari decrevit, acquisitis numerosissimis olivetls, quo-
rum suramam in tabulis marmoreis prae foribus ejusdem basilicas
annotavit. Luminaria superaddidit, officia sedula deputavit.
De sepultura juxta Ecclesiam commodam sperare proliibuit.
Septem ex defensoribus honore regionario decorandos indixit.
Alleluja extra Pentecostes tempora dici ad missas fecit. Sub-

diaconos exspoliatos procedere statuit. Kyrie eleison cantari
prtecepit : et orationem Dominicam mox post Canonem super

hostiam censuit recitari.
: ; : :
CANON GREGORIANUS UT NUNC LEGITUK. 281
I.
CANON GREGORIANUS
UT NUNC LEGITUR,
SECUNDUM DECRETUM CONCILII TRIDENTINI,
PR^MISSA PR^FATIONE.
\/
{^Pr<2fatio Missce Fidelium.)
DoMiNUS vobilscum
Et cum spiritu tuo.
Sursum corda
Habemus ad dominum.
Gratias agamus Domino Deo nostro
Dignum et jiistum est.
Vere dignum et justum est, jequum et salutare, nos tibi semper

et ubique gratias agere, Domine sancte. Pater omnipotens,
geterne Deus, per Christum Dominum nostrum, per quem Ma-
jestatem tuam laudant Angeli, adorant Dominationes, tremunt
Potestates, Cocli coelorumque Virtutes ac beata Seraphim socia
exultatione concelebrant. Cum quibus et nostras voces ut
admitti jubeas deprecamur, supplici confessione dicentes :
Sanctus, sanctus, sanctus Dominus Deus Sabaoth

Pleni sunt Cocli et Terra gloria tua.
Osanna in excelsis.
Benedictus qui vcnit in nomine Domini
Osanna in excelsis.*
* Osanna et Benedictus posterioris aetatis addltamenta esse creduntur.

Dixerim potius, ea librariorum culpa irrepsisse qui non meminissent h«ec
:
282 LITUEGIA ECCLESI^ EOMAN^.
(Canon Missce.^
Te igitur, clementisslme Pater per Jesum Christum Filium

tuum Dominum nostrum, sujjplices rogamus et petimus uti ac-
cepta habeas et benedicas htec dona, ha^c munera, ha^c sancta
sacrificia inlibata. In primis qute tibi ofFerimus pro Ecclesia
tua sancta Catholica, quam pacificare, custodire, adunare et re-
gere digneris toto orbe terrarum* una cum famulo tuo Papa
nostro (illo) et antistite nostro (illo) et omnibus orthodoxis atque
Catholicce et Apostolicce Fidei cuUoribus.'f
Memento Domlne famulorum famularumque tuarum et om-
nium circumadstantium, quorum tibi fides cognita est et nota
Ae\oi\o pro quibus tibi ojferimus vcl'\ qui tibi ofFerunt hoc sa-
crificium laudis pro se suisque omnibus, pro redemptione ani-
marum suarum, pro spe salutis et incolumitatis sua3, tibique
reddunt vota sua a3terno Deo vivo et vero.§ Communicantes
verba hoc loco scripta esse utpote a Chore post preces peractas cantaiida,
cum ad Communionem invitetur. Quo cum institute convenit mos Romas
nunc in Sacello Pontificio observatus, secundum quern inter Sanctum et
Benedictum sistitur cantus dum perficitur Sacramentum.
* Hicc verba Optatus Miievit. (circa 370) respicere creditur, cum Dona-
" Offerre vos dicitis pro ecclesia toto orbe terrarum
tistas ita adloqviitur :
diffusa."
f Ultima lia?c verba in multis iisque antiquissimis MSS. non inveniuntur

desunt etiam in Canone Sacramentarii Gelasiani, qui est ipse textus Canonis
Gregorii. (Bona, ii. 11. § 4.)
X Desunt omnibus fere antiquissimis MSS. Radulphus vidit addita-

in
mentum ideo factum esse, quia cessaverat populi oblatio.
§ Tota base oratio, Memento Doiuive (quod respondet Graecis 'Mvi'jaOiirt
Kv'/jis), est quae solenni voce Oratio Diaconi dicitur, vel Oratio Nominum,
vel " Super diptycha." Legebat eam Diaconus ex diptychis, ut commen-
daret precibus populi eos qui oblationes fecissent. (Bona, ii. 8. § 5.) S.
Hieronymus (in Ezech.) his verbis eam consuetudinem respicit, " Ut publice
Diaconus in ecclesia recitet offerentium nomina." Innocentius I., in Epi-
stola ad Decentium, Episcopum Eugubinum, quag scripta est anno 416, ad
cundem usum respicit, et baud dubie ad eadem verba quie hie leguntur " De :
nominibus vero recitandis antequam precem sacerdos faciat atque eorum

oblationes quorum nomina recitanda sunt, sua oratione commendet, quam
superfluum sit, et ipse pro tua prudentia recognoscis, ut cujus hostiam
necdum Deo offeras ejus ante nomen insinues, quamvis illi incoguitum sit
: :
CANON GREGORIANUS UT NUNC LEGITUK. 283
et memoriam venerantes in prlmis glorioste semper Virginis

Marije, Genitrlcis Domini nostri Jesu
Dei et Christi sed et bea-
torum Apostoloi'um ac Martyrum tuorum Petri, Pauli, An-
dreas, Jacobi, Johannis, Thomae, Jacobi, Pliilippi, Bartholomaii,
Matthrei, Simonis et Thaddasi, Lini, Cleti, dementis, Xysti,
Cornelii, Cypriani, Laurentii, Chrysogoni, Johannis et Pauli,
Cosmaj et Damiani, et omnium Sanctorum tuorum quorum
meritis precibusque concedas, ut in omnibus protectionis tuoe
muniamur auxilio. Per Christum Dominum nostrum.

Hanc igitur oblationem servitutis nostroe sed et cunctae fa-
miliae tucequaesumus Domine ut placatus accipias diesque nos-
tros in tua pace disponas atque ab seterna damnatlone nos eripi
et in electorum tuorum jubeas grege numerari. Per Christum
Dominum nostrum.
Quam obhitionem tu Dcus in omnibus qutesumus benedictam
adscriptam ratam rationabilem acceptabilemque facere digneris
ut nobis Corpus et Sanguis fiat dilectissimi filii tui Domini
nostri Jesu Christi: Qui pridie quam pateretur accepit Panem
in sanctas ac venerabiles manus suas, et elevatis oculis in coelum
ad te Deum patrem suum omnipotentem tibi gratias agens be-
nedixit, fregit dcdit^'we* dlscipulis suis dicens : Accipite et
nihil." Cavendum igitur Diacono esse ait, ne nomina ante recitet, quam
a Presbytero absolutse sint preces qua oblationes conunendet. Legenda
igitui" erant nomina postquam Sacerdos mentionem fecerat Papaj, vel PajjOJ
et Episcopi, h. e. antequam ad verbum " Conimunicantes " perveniret. At
post hoc verbum, cum diebus inde a Nativitate usque ad
festis Christi
Ascensionem omnibus festi ipsius mentio interponeretur, hoc fere mode

Communicantes et diem sacT-atissimiim celehrantes sed et me-
moriam venerantes,
vox Comrmmicantcs quo facilius invcniretur, majori initiali distincta est
atque a librariis in initio versus posita. Qiue vox paulhitim a sacerdotibus
tamquam nova? pcriodi initiuin cum iis quai scquebantur conjiincta est.
At tali scnteutiam construendi modo adversalur grammatica vel sequioris

£evi : neque multo minor est difRcultas constiuendi verba, una cum fainulo,
etc., vel cum ecclesia vel cum ojferbnus. Toxtus igitur ita est rcstitueiulus
In primis qua) tibi ofFerimus pro ecclesia .... toto orbe terrarum,
[una] cum faniulo tuo Papa nostro et Antislite nostro
. coni-
. . .
municantes, et (sed et) memoriam venerantes. . .
* Vetustiorcs libri ]MSS. elevatis omissa particula ct : iideni dcdil pro

dedifqne.
284 LITURGIA ECCLESIJE ROMANS.
manducate ex hoc omnes. Hoc est corpus meum. SImlli mode

posteaquam cojnatum est ; accipiens et hunc praeclarum Calicem
in sanctas ac venerabiles manus suas, item tibi gratias agens
benedixit deditque discipulis suis dicens : Accipite et bibite ex

eo otnnes. Hie est enim Calix Sanguinis mei, novi et aeterni
Testamenti, mysterium fidei qui pro vobis et pro multis

: efFun-
detur in remissionem peccatorum. Htec quotiescunque feceritis
in mei memoriam facietis.
Unde et memores, Domine, nos tui servi sed et plebs tua

sancta Christi filii tui Domini Dei* nostri tarn beatse Passionis
nee non et ab inferis Kesurrectionis sed et in coelos gloriosae

Ascensionis : ofFeriraus praeclarae majestati tuae de tuis donis ac
datis hostiam puram, liostiam sanctam, hostiam immaculatam,
Panem sanctum vitê jeternge et Calicem salutis perpetuae. Su-
pra quae propitio ac sereuo vultu respicere dignerls et accepta
habere sicuti accepta habere dignatus es munera pueri tui justi
Abel et sacrificium patriarchae nostri Abrahae et quod tibi ob-
tulit summus sacerdos tuus Melchisedech sanctum sacrificium
immaculatam hostiam. f
Supplices te rogamus omnipotens Deus, jube hsec perferri
per manus angeli tui in sublime altare tuum, in conspectum
divinae majestatis tuie : ut quotquot ex hac altaris participatione
sacrosanctum filii tui Corpus et Sanguinem sumserimus, omni
benedictione coelesti et gratia repleamur. Per Christum Domi-
num nostrum.
X Memento etiam Domine famulorum famularumque tuarum
* Dei add. omnes prseter Gelas. Gerberti : sed facillus addi quam omitti
poterat.
" et cetera," addita
f Verba, Sanctum sacrificium, immaculatain hostiam,
esse aLeone Magno Liber Pontificalis testatur : similia tradit Walafridus.
Alii hgec ita interpretantur, quasi Leo totam banc orationeni, Unde et me-
mores, addidisset : alii omnia quss inde ab illis verbis in Canone leguntur
Leonis esse opinantur. Prior sententia est absurda : altera non multum a
vero abest, ut infra demonstrabinius.
ilia, Memento etiayn Domine, at solum-
J Est quidem antiquissima oratio
modo Veterrimus igitur codex Vaticanus et Sacra-
in Missis pro defiinctis.
mentarium Gelasianum eam omittunt in Canone generali. Daniel v. cl.
qui idem sentit, optime haec vetustissimi libri Sangallensis verba aflfert :
" Si fuerit ut nomina defunctorum recitentur, dicit Sacerdos Memento," :

:
CANON GREGORIANUS UT NUNC LEGITUR. 285
[illorum et illarum] qui nos prsecesserunt cum signo fidei et

dormiunt in somno pacis. Ipsis et omnibus in Christo quies-
centibus locum refrigerii lucis et pacis ut indulgeas deprecamur.
Per Christum Domiuum nostrum.
Nobis quoque peccatoribus famulis tuis, de multitudine misera-
tionum tuarum sperantibus partem aliquam et societatem donare
digneris cum tuis Sanctis Apostolis et Martyribus, cum Johanne,
Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino,
Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Cfficilia,
Anastasia, et cum omnibus Sanctis tuis. Intra quorum noa

consortium non êstimator meriti, sed veniee quaesumus largitor
admitte. Per Christum Dominum nostrum. Per quem hsec
omnia, Domine, semper bona creas, sanctificas, vivificas, bene-
dlcis, et prêstas nobis. Per ipsum et cum ipso et in ipso est
tibi Deo Patri omnipotenti in unitate Spiritus Sancti omnis
honor et gloria per omnia saecula seeculorum. Amen.
Oremus
PraBceptis salutaribus moniti et divina institutione formati

audemus dicere Pater noster qui es in coelis, Sanctificetur
:
nomen tuum, Adveniat regnum tuum. Fiat voluntas tua sicut

in coelo et in terra. Panem nostrum quotidianum da nobis
hodie. Et dimitte nobis debita nostra, sicut et nos dimittimus
debitoribus nostris. Et ne nos inducas in tentationem, Sed
libera nos a malo. Amen.
* Libera nos qu^sumus Domine ab omnibus malis prae-
teritis praesentibus et futuris, intercedente beata et gloriosa

semper virgine, Dei genitrice Maria, cum beatis Apostolis tuis
etc. Idem igitur statuenduin de iis quae sequuntur : Nobis quoque pecca-
toribus, etc., quippe quae precein illam continuent.
* Quum S. Gregorius ipse dixerit, se hoc loco inscruisse Orationem Do-
minicaiu, apparct, collectam Libera tios, qua ad ultima hujus oratiouis verba
respicltur, Gregorlo antlqulorcra non esse.
Vetustl llbrl ante verba, et omnibus Sanctis (quae in Codlce Vaticano de-
sunt), nouiina sanctorum propriorum inserunt, unde Embolismus dicta est
hrec oratio. Sacrament arium Gelasianum addit, et beatis Confessor ibus.
Ad doxologiam quod attinet, vetustissimi libri habent, "Deus in unitate
Spiritus Sancti," pro, " in unitate Spiritus sancti Deus."
:
286 LITURGIA ECCLESI^ EOMAN^.
Petro et Paulo atque Andrea et omnibus Sanctis : da

propitius pacem in diebus nostris, ut ope misericordije tuae ad-
semper liberi et ab omni perturbatione
juti et a peccato slmus
securi. Per eundem Dominum nostrum Jesum Christum, Fi-
lium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti
Deus per omnia specula saeculorura. Amen.

* Pax domini sit semper vobiscum
Et cum spiritu tuo.
* Indicium hoc est, jam incipere Commiinionem.

II.
CANON S. GEEGORII
SECUNDUM
VETUSTISSIMOS LIBROS RESTITUTUS.

288 LITURGIA ECCLESIiE ROMANS.
11.
CAKOK S. GREGORII
SECUNDUM VETUSTISSIMOS LIBROS RESTITUTUS.
Orationes Sacerdotis.
Te igitur clementissime pater, per Jesum Christum Filium

tuura Dominum nostrum supplices rogamus et petimus, uti ac-
cepta habeas et benedicas haec dona, hcec munera, hajc sancta
sacrificia inlibata : in primis quae tibi ofFerimus pro ecclesia tua
sancta Catholica, quam pacificare, custodire, adunai'e et regere
dlgneris toto orbe terrarum : [una] cum famulo tuo Papa
nostro (illo)
communicantes, et memoriam venerantes in primis gloriosje

semper Virginis Marias, Genitricis Dei et Domini nostri Jesu
:
CANON S. GREGORII liESTITUTUS. 289
Preces Diaconi.
Post nomen Papse a Sacerdote pronunciatum Diaconus offerentium

nomina recitat eorumque nomine hanc dicit orationem :
Memento Domine famulorum famularumque tuarura et om-

nium circumadstantium, quorum tibi fides cognita est et nota
devotio, qui tibi offerunt hoc sacrificium laudis pro se suisque
omnibus, pro redemptione animarum suarum, pro spe salutis et
incolumitatis sua?, tibique rcddunt vota sua reterno Deo vivo et
vei'o.
In Sacramentario Gelasiano in memoriam eorum qui pium Ecclesiaj

reliquerant legatum, post verba " incolumitates sujb " hajc insere-
bantur secundum Codicem Gerberti
Memento etiam Domine et animarum famulorum famularum-

que tuarum fidelium Catholicorum in Christo quiescentium,
qui nos prascesserunt, illorum et illarum, qui per eleemosynaiii
et confcssionem tibi reddunt vota sua ajterno Deo vivo ct vcro.
VOL. III. u
290 LITURGIA ECCLESI^ ROMANCE.
Christi sed beatorum Apostolorum ac Martyrum tuoruiu

et
Petri, Pauli, AndreaB, Jacobi, Johannis, Thomte, Jacobi, Phi-
lippi, Bartholomaî, Matthaal, Simonis et Tliaddaî, Lini, Cleti,
Cleinentis, Xysti. Cornelii, Cypriani, Laurentii, Chrysogoni,
Johannis Cosmaa et Damiani, et omnium Sanctorum
et Pauli,
tuorum quorum meritis precibusque concedas, ut in omnibus
protectionis tujB muniamur auxilio. Per Christum Dominum
nostrum.
Hanc igitur oblationem servitutis nostrae sed et cunct» fa-
milite tu£equajsumus Doraine ut placatus accipias diesque nos-
tros in tua pace disponas atque ab astern a damnatione nos eripi
et in electorum tuorum jubeas grege numerari. Per Christum
Dominum nostrum.
Quam oblationem tu Deus in omnibus qusesumus benedictam
adscriptam ratam rationabilem acceptabilemque facere digneris
ut nobis Corpus et Sanguis fiat dilectissimi filii tui Domini*
nostri Jesu Christi : Qui pridie quam pateretur accepit Panem
in sanctas ac venerabiles manus suas, elevatis oculis in coelum
ad te Deum Patrem suum omuipotentem tibi gratias agens
benedixit, fregit, dedit discipulis suis dicens Accipite et man- :
ducate ex hoc omnes. Hoc est corpus meum. Simili modo

posteaquam ccenatum est, accipiens et hunc pra^clarum Calicem
in sanctas ac venerabiles manus suas item tibi gratias agens be-
nedixit, dedit discipulis suis dicens : Accipite et bibite ex eo
omnes. Hie est enim Calix Sanguinis mei, novi et asterni Te-
stamenti, mysterium fidei: qui pro vobis et pro multis efFunde-
tur in remissionem peccatorum. HfBC quotiescunque feceritis
in mei memoriam facietis.
Unde et memores Domine, nos tui servi sed et plebs tua

f,
sancta Christi filii Domini | nostri tam beata3 Passionis nee

tui
non et ab inferis Resurrectionis sed et in coelos gloriosaj Ascen-
sionis : offerimus pra3clara3 majestati tuas de tuis donis ac datis
hostiam puram, hostiam sanctam, hostiam immaculatam, Pa-
* Ita Otliobon. c. vulg. Alter Vatic, et Gelas. addunt Dei.
f Vulgatam tuetur Gelas. Gerberti.

X Addunt cum vulg. Dei, omnes prteter Gelas. Gerberti.
CANON S. GREGORII RESTITUTUS. 291
Preces Diaconi.
V 2
:
292 LITURGIA ECCLESI^ ROMANS.
nem sanctum vitae oeternae et Calicera salutis perpetua3. Supra

quae propitio ac sereno vultu respicere digneris et accepta habere
sicuti accepta habere cllgnatus es munera pueri tui justi Abel et
sacrificiura patriarchal nostri Abrahas et quod tibi obtulit suni-
raus sacerdos tuus Melchisedech sanctum sacrificium immacu-

latam hostiam.
Supplices te rogamus omnipotens Deus, jube hfec perferri
per manus angeli tui in sublime altare tuum, in conspectum
divinae majestatis ture : ut quotquot ex hac altaris participatione
sacrosanctum filii tui Corpus et Sanguinem sumserimus, omni
benedictione coelesti et gratia repleamur. Per Christum Do-
minum nostrum.
Oremus
Prjeceptis salutaribus moniti et divina institutione formati
audemus dicere : Pater noster qui es in ccelis, Sanctificetur
nomen tuum, Adveniat regnum tuum, Fiat voluntas tua sicut
in coelo et in terra. Panem nostrum quotidianum da nobis
hodie. Et dimitte nobis debita nostra, sicut et nos dimittimus
debitoribus nostris.Et ne nos inducas in tentationem, Sed
Amen.
libera nos a malo.
Libera nos quaesumus Domine ab omnibus malia praeteritis
CANON S. GREGORII KESTITUTUS. 293
Preces Diaconi.
(In Officiis pro Defunctis.)
Memento etiam Domine famulorum famularumque tuarum

cum signo ficlei et clor-
[illorum et illarum] qui nos prcecesserunt
miunt in somno pacis. Ipsis et omnibus in Christo quiescenti-
bus locum refrigerii lucis et pacis ut indulgeas deprecamur.
Per Cliristum Dominum nostrum.
Nobis quoque peccatoribus faamlis tuis, de multitudine mise-
rationum tuarum sperantibus, partem aliquam et societatem
donare digneris cum tuis Sanctis Apostolis et Martyribus, cum
Juhanne, Stephano, Mattliia, Barnaba, Ignatio, Alexandre,
Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete,
Cajcilia, Anastasia et cum omnibus Sanctis tuis. Intra quorum
nos consortium non ajstimator mcriti, sed veniaj quassumus lar-
gitor admitte. Per Christum Dominum nostrum. Per quem
hajc omnia, Domine, semper bona creas, sanctificas, vivificas, be-
nodicis, et pra3stas nobis. Per ipsum et cum ipso et in ipso est
tibi Deo Patri omnij)otenti in uaitate Spiritus Sancti omnis
honor et gloria per omnia soecula sicculorum. Amen.
f 3
: :
294 LITURGIA ECCLESI-^ ROMANiE.
praesentibus et futuris, intercedente beata et gloriosa semper

Dei genitrice Maria,
virgine, et beatis Apostolis tuis Petro et
Paulo atque Andrea da propitius pacem in diebus
nostrls, ut ope misericord ije tuae adjuti et a peccato simus "sem-
per liberi et ab omni perturbatione securi.
Per Dorainum nos-
trum Jesum Christum, Filium tuum, qui tecum vivit et regnat
in unitate Spiritus Sancti, Deus per omnia saecula sasculorum.
Amen.
Pax Domini sit semper vobiscum :
Respondetur
Et cum spiritu tuo.
(^Communio incipit cleii et populi ; diim cantatur :)

Agnus Dei qui tollis peccata mundi
Miserere nobis.
:
LITURGIA QUARTI SECULI. 295
III.
PRECES EUCHARISTICJ: ECCLESliE ROMANJ]

QUARTI SECULI.
Prcefatio.
SuRSUM corda
Dignum est justum est.
Vere dignum est justum est
( QucE sequuntur variant secundum arbitrium episcopi vel secundum

Librum Sacramentorum ; terminatur vero semper oratio verbis
Hjjvmi:)
Sanctus sanctus sanctus Domlnus Deus Sabaoth

Pleni sunt coeli et terra gloria tua.
Te igitur, clementissime Pater, per Jesum Christum Fllium

tuum Domlnum nostrum supplices rogamus et petlmus, utl ac-
cepta habeas et benedlcas htcc dona, hajc munera, hasc sancta
sacrificii inlibata. In prirals quae tlbi offerlmus pro Ecclesia tua
sancta Catholica, quam paclficare, custodire, adunare et regere
dignerls : cum famulo tuo Episcopo [Papa] nostro [illo] com-
munlcantes, . memoriam venerantes in primis glorioste
. . . et
semper Virginis Maria? [Genitricis Dei et Domini nostri Jesu
Christi], sed et beatorum Apostolorum ac Martyrum tuorum
Petri, Paull, Andrea?, Jacobi, Johannis, ThoniEe, Jacobi, Phi-
lippi, Bartholomaji, Mattha3i, Simonis et Tliaddaji, Lini, Cleti,
Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni,
Johannis et Pauli, Cosma? et Damiani, et omnium Sanctorum
f/ 4
: : :
296 LITURGIA ECCLESI^ ROMANiE.
tuorum quorum mentis precibusque concedas, ut In omnibus

muniamur auxilio. Per Christum Dominum
protectionis tua3
nostrum.
Hanc igltur oblationem servitutis nostrte seel et cunctae fa-
miliae tu» quajsumus Domine ut placatus accipias, atque in om-
nibus benedictam, adscrijrtam, ratam, rationabilem acceptabilem-
que facere digneris ut nobis Corpus et Sanguis fiat dilectissimi
tui Domini nostri Jesu Christi

filii
Qui pridie quam pateretur accepit Panem in sanctas ac vene-

rabiles manus suas, elevatis oculis in coelum ad te Deum patrem
suum omnipotentem tlbi gratias agens benedixit, fregit, dedit
discipulis suis dicens : Accipite et manducate ex hoc omnes.
Hoc est corpus meum. Simili modo posteaquam coenatum est,
accipiens et hunc pra^clarum Calicera in sanctas ac venerabiles

manus suas, item tibi gratias agens benedixit, dedit discipulis
suis dicens : Accipite et bibite ex eo omnes. Hie est enim
Calix Sanguinis mei, novi et ajterni Testamenti, mysterium fidei
qui pro vobis et pro multis eifundetur in remissionem peccato-

rum. Hfec quotiescunque feceritis in mei memoriam facietis.
Unde et memores, Domine, nos tui servi, sed et plebs tua
sancta, Christi filii tui Domini nostri tarn beatse Passionis nee
non et ab inferis Resurrectionis, sed et in coelos gloriosce As-
censionis : offerimus prajclaraj majestati tuae de tuis donis ac
datis hostiam puram, hostiam sanctam, hostiam immaculatam,
Panem sanctum vitse £eterna3 et Calicem salutis perpetuse.
Supra qua? propitio ac sereno vultu respicere digneris et ac-
cepta habere sicuti accepta habere dignatus es munera pueri
justi tui Abel et sacrificium patriarchê nostri Abrahas et quod
tibi obtulit summus sacerdos tuus Melchisedech
[Supplices te rogamus oinuipotens Deus, jube lia;c perferri per

manus angeli tui in sublime altare tuum iu conspectum clivinfe majes-
tatis tuae : ut quotquot ex hac altaris participatione sacrosanctum filii
tui Corpus et Sanguinem sumserimus omni benedictione ccclesti et
gratia repleamur.]
Per Christum Dominum nostrum Filium tuum, qui tecum vivit

ct regiiat Deus in unitate Spiritus Sancti per omnia saacula
sicculoruui. Amen.
: : :
LlTUllGIA QUAKMl SECULI. 297
Oratio Dominica:
Pater noster .... in temptatlonem :
Sed libera nos a malo.
Osculum pads.
(Iticipit communio cleri et populi, choro canente :)
Osanna in excelsis
Benedictus qui venit in nomine Domini.
{Inter communionem cantatur a choro etpojmlo :)
Agnus Dei qui tollis peccata mundi

Miserere nobis.
Benedictio.
Pax Domini sit semper vobiscuui

Et cum spiritu tuo.
-
298 LITURGIA ECCLESnii ROMxVNÊ.
APPENDIX.
FRAGMENTA CODICIS PALIMPSESTI CASINENSIS N. 345,
AD
SACRAMENTARIUM GREGORII MAGNI

SPECTANTIA,
QUANTUM LEGI POTUERUNT.
Foil. xxTX. XXX. continent PraBfationeni duabus Columnis scripttiui.
I.
Legi non potuit. Vere dignum et justum est asque ct

salutare
iios tibi semper et
ubique gratias agere due
sancte pater oTiIps
eterne ds per Xpiii
d 11111 nostnim.
Per quem majestatem
tuam laudunt an-
geli adorant domi-
iiationes tremunt
potestates
Cell celorumque virtu
tes ac beata sera-
phim socia exultatio-
ne concclebrant.
Cum quibus et nostras
voces ut admitti
jubcas dcprecamur
supplici confessione
diccntes Sous ScHs
Scus Dfis
: ) t
FRAGM. COD. PALIMPSESTI CASINENSIS. 299
Fol. XXXII. continct Hyminun Ter Sanctus.
I.
Legi non potuit. Deus Sabbaoth : Pleni

sunt cell et terra
gloria tua
Osanna in excelsis
Benedictus qui venit
innomine Dni
Osanna in excelsis
Fulia XXXIII. XXXIV. xxxv. xxxvi. xxxvii. xxxviii. penitus cvanuerunt, si quid
rcvera contiiuierint.
Fol. xxxix.*
II.
(invi)tatur ad nuptiaa
Et cuui vencrit et pulsaverit confestiui
(a)periant ei. Beati

scrvi . . . quos cu . . . .
cxpectantibus dnni
Fol. XL.
I. II.
Legi non potuit.

. , . . me nobis salu-
taris oblatio et
bus
iiulesincnter expi
ct ab omnibus
tucatur adversis p
simus.
(Hul>rica.
l)ne sancte da nobis

ter ... . milites
dct . . . . es ut
» Scriptnm duabus cotumnis ut misssc fragmenta qua prmcedunt et sequuntur

at missalis pai- :
tom vix crediderim qua; hie leguntur: est fortasse Icctionis pars ex homiliii quadam desunita.
+ Ilabemus in fol. xl. Prajfationis finem et orationem ad complcndum, qu» in
Sacraincntario
Giegoriano tcrtiam et quartam (eamque ultimam) orationem constituunt. Verba:
nobis salutaris ol)latio et (ab omnibu*) . . . .
indesinenter expi(et nos poccatis)

etab omnibus tueatur adversis
et ilia
Dne sancte da nobis

ter . . . . (si)iniliter
; ut qui ....
facile locum inilicabuut qu;crenti in Menardo vcl Muiatorio.
—
300 FRAGM. COD. PALIMrSESTI CASINENSIS.
I.
qui commo
nos fa-
cet.
(ef)ficiaut
tican.
(Rubrica.*) (Rubrica. f )
Collect;!.
Deus qni conspicis

quia ex nulla Hec hostia dne pla-
nostra virtute sub- cationis et laudis
sistimus : conce- qutesumus ut interveniente
de propitius ut bcata Cajcilia martyre,
iuterccssione bea- etc. etc. etc.
ti Martini Confes-
soris tui J, contra
omnia advei'sa muniamur
Per Dnni nrni.
Quos prajterea in Vatieano codices iuvenies ad rem liturgicam attincntes, qui })er-
scrutentur uon indignos, hi fere sunt. Cod. Reg. 12. Alex. 12. Vatic. 82. S3.
A.rchiv. secret. 144. 145.
* Debebat inscribi
Til. Id. Nov. Natale S. Martini. Cf. Menard, p. 142.
f Debebat inscribi X. Kal. Dec. Natale S. Caecilise. Deesse videtur Cullecla. QuEe sequitiir
oratio apud Menardum inscribitur Super Oblala.
X Ed. Men. addit atque pontificis, quae codex palimps. uon hiibere videtur.
:
APPENDICES.
A.
APPENDIX
AD
AÔLUMEN PRIMUM ANALECTORUM.
JACOBI BERNAYSII EPISTOLA CRITICA AD BUNSENIUM.
ADnUNTUR
EJUSOEM IN HERACLITI FKAGMENTA AB OIPPOLYTO IN REFUTATIONIS

LIBRO NONO SERVATA ADNOTATIONES.
CAROLO BUNSENIO S. P. D. JACOBUS
BERNAYSIUS.
HospiTALiA tecta Tua relicturus circumspicere coepi, quonam

modo et Tibi gratum animuni nieuni probarem et consuetudinis
nostras quasi monunieiituui aliquod, quantumvis exiguum et cadu-
cum, erigerem. Opportune statim sese obtulit menti niece liber ille
Philosophumenon secundum codicem e Graecia Parisios allatum
nuperrinie Oxonii editus. Isto in codice cum incognita qusedam
Heraeliti Ephesii fragmenta contineri ante aliquot annos Parisiis
versatus comperirem per varias, quas Tibi coram narravi, causas
:
reliquias illas philosophi inter eos, qui ante Platonis aetatem

floruerunt, facile principis in meum usum convertere non licuit,
Oxoniensis igitur editionis rumor simul atque in Germaniam allatus

est, omni, quo potui, raodo efficere studui, ut libri istius exemplum
cito nanciscerer. Neque vero tarda bibliopolarum vehicula ardenti
desiderio meo respondebant, jamque ardorem philosophico aliquo
t-Ki^(i)vi]jxaTi restinguere coeperam : cum ecce Tu, qua es erga me
benignitate atque benevolentia, et Grsecum librum raihi transmittis,
et opus Tuum addis de illo libro conscriptum. Id cum, aliis in quibus
versarer studiis relictis omnibus, diligenter perlegerem : primum
funditus a Te falsam istam opinionem everti videbam, ex qua
Origenpm Philosophumenon scriptorem esse Francogallus editor et in
indice et in praefatione libri asseverare baud dubitavit. Deinde ab
Ilippolyto Portus Romani saeculo iii. episeopo conditos esse Philoso-
phumenon libros tarn simplicibus validisque argumentis evincis, ut
omnes Tibi adstipulaturos esse confidendum sit, quicunque veritatis
et capaces sint et tenaces, illamque, ubi semel earn cognoverint,
candide atque animose sine meticulosa dubitandi significatione
profiteri Deniquc nubem quaestionuni difficultatunique,
didicerint.
quaj ex libro Hippolyteo tanquam ex Pandorae pyxide provolant,
lumine eruditionis atque sagacitatis Tuee collustras, plurimaque, quae
prorsus nova atque inaudita nunc prinuim in hominum notitiam
perveniunt, cum vetustis diuque cognitis ita conjungis, ut alternis
nova vetustis et novis vetusta afferant. Neque in enucleandis
lucem
digerendisque rebus opera tua constitit; verum etiam ad verba scri-
VOL. in. X
:
306 JACOBI BEENAYSII
ptoris singula multifariam corrupta hand raro accessisti, eaque vel

divinando correxisti vel ex arte tractando viani, qua futurus
feliciter
corrector insisteret, monstrasti atque complanasti. Hoc igitur

preeclaro exemplo Tuo excitatus Tuisque laboribus adjutus equidem
aliqua eorum, quae ad emendanda verba Hippolytea pertinere viden-
tur, in has pagellas conjeci. Quo in negotio ita versatus sum, ut
memor praecepti Salomoniani :
fj.))
jueraOj/c opia alwvia intra criticse
philologiaj fines me continerem neque in theologize vel hasresiologiae
campum evagarer, nisi ubi id propter naturam verborum, de quibus
agendum esset, non possera non facere.
Ac primuni quidem ut de conditione vel mala vel bona unici illius
codicis Parisini, quern Oxoniensis editio expressit, certa quadam via

judicium fieri posset, optimum visum est, eo uti adjumento, quod
auspicatissime ipsa Hippolytei operis conformatio suppeditat, quan-
quam Millerus cum magno editionis suae detrimento fere nihil inde
profecit. Cernitur autem illud in ea ratione, qua decimus liber cum
novem reliquis contiiietur. Etenim in ultimo illo libro id agit
scriptor ut, antequam suam ipsius doctrinam lectoribus proponat,
breviter in eorum memoriam et philosophorum et haereticorum
placita revocet, quae per novem priores libros uberius exposita sint.
Quod consilium suum ipse initio libri decinii his verbis profitetur p.
312. 24. : 2u^7r£pt\a6oj'r£c Toivvv rh Trai'Twy rwy Trap "EWrjffi ao<puiv
Zoyjxara kv riffffapcn (3i€\ioie, to. de to'iq atpeaiapâig [_dEdoKr)fxii'a^* Iv
Tvirre, vvv rbv ivtpX a.\i]deiag Xoyov evtvlj^ kitiZdôÊr, a.vaKt<â-
*
Recte supplevit Millerus.
fi'i] cod. fVor, quod non cum MlUero in kvl mutandum sed disjunctim
f kv
sic scribendum est kv a, vel plenis litteris
: tv evi. Etiam alibi ex nume- :
roruiu siglis menda orta sunt velut, quod perspexit Millerus, p. 318. 24.
KaOaTTfp 01 TToXXoi an\a Xkyovrii; tivai Ta Si Ttaaapa aroixua Kcd to rrvp cnrXovu
ilvai vivo(.uKa(7iv, ubi importunum istud Sf irrepsit ex siglo quaterni numeri
5', a quo ne in heroico quidem versu abstlnuit codicis nostri librarius, p. 313.
71. : S' tCov Alio vero in loco non minus
Trdurojv pi^wixara Trpwrov aKove.
ineptum Sk numeri quaterni sed ex vocabulo denarii numeri

non ex siglo
mutilato, St kci, originem duxit. Exstat is quidem locus in libro decimo
capite de Monoimo Arabe, p. 326. 30. "Orav ov7>, (f,r}<y\, pciQcov \syjy Mwvffrig
:
ffrpE4>opevi]v eiQ A-iynTrro)', to. TrdOt] KaraXeyEi rbv KoiTfiov tov loJTa dXXrjyopov-
fihiog, ovSe TrXaoj'wv di TraOiLv tffxt]pdri(nv. Ibi id quidem recte egit Mil-
lerus, quod huic enuntiato emendando locum TrapdXXrfXov e libro octavo ad-
hibuit hunc, p. 271. 83.: "Orav ovv, (firfcri, pdSdov Xeyy Mujiiarje arpifnî'tviiv
TToiKiXtiiQ tig rd ndOt} rd /card r/}v AlyVTrrov, uTifa, (pi](jlv, larl r rj c Kriffiug
dXXriyopov ovptoXa, ovk tig wXiiova TrdOt] rS>v SwStKU ffxr)IJi'CiTi'(ei ri]v pd€Sov,
K. Unde id
r.X. sane apparet, in loco libri decimi pro tov koctjiov scri-
bendum esse cum Millero tov Koapov atque rrXeiovcov mutandum in TrXtioi'a
Twv. Idem vero Millerus cum etiam pro Si naOwv ex libro octavo sub-
:
EPISTOLA CRITICA. 307
XaiovjiEvoi TTpiI)TovTa.Tra.(TLÊôKT}p.iva. Omnino autem diversa

excerpeiidi ratione in prioribus quattuor et quinque posterioribus
posnavum quibus iEgyptii afflicti sunt aut nullum aut

stituit cioStica iraQoiv,
falsuni calculum sese Neque enim Tu, qui babitas in Bibliis,

iniisse prodit.
ignoras decern poenas ^gyptiorum in Exodo enumerari, non duodecim, idque

optime convenit cum Monoimi doctrina, quse fere tota denario numero
nititur. Quaproptei* in libro decimo pro hi 7ra9<Zv scribendum est ^s/ca
Tra^wi', octavi vero libi'i SioSiKa corrigendam in (!«k«. Atque btec quidem
breviter dicta sunto de mendls, qua3 ex numerorum siglis manai'unt. Non
minus brevitex* corruptelarum genus attingam, quod posteriorem
simile
capitis de Justine partem, p. 154 168., obscuram reddidit. —
Ibi enim
quater ovvol:, quod est compendium scripturae vocabuli ovpavog usitatissimum,
cum (I rof, non magis raro vocabuli dvOpioTrog compendio, permutatur : p. 154.
78. TO trvivfia yap fiov ivSsSiTM Eig tovq ovpavoig, scribendum (i v^p w n-ow^;
p 155. 21. apxriv KUKuiv tTToitjae ti^ TrvtvfictTi rov Trarpog tow ev To7g ov pavolg,
scribendum r^ iv roXg avOpi'oiroig ; p. 155. 32. 'Iva Sid roSv npotpi^Tuiv
uKoixyri TO Trviv/ia to kv rolg ov pavolg,, scribendum avOp<x)iroig\ p. 158. 1.

ovK dv tKoKaî TO 'TTvevfia to iv roig ovpavolg, scribendum avOpdjivoig.
Etenim in quattuor illis locis agitur de spiritu, quem homini inspiravit Elohim
secundum Justini sententiam. Quod cum ex universa ejus doctrina colli-
gitur, turn in primis per eum locum demonstratur, quem infra scripsi:
p. 152. 20. rov avOpojTTOv ovv kTToirjffav [cod. sTrotj/trf] av/xSoXov Ttjg ivoTijrog
avTiZv Kai ivvoiag Koi KaraTiOevrat rag tavToJV Svvdnng fig avTov [cod. lavTou,
COrrexit Millerus], 'Ecejx uiv rt/v xpvxnr, 'EXuflfi Se to nvtvixa. Hujus
rei aliquid in eo solo loco, quem secundum posui, p. 155. 21., intellexit
editor. Consulto autem dixi, aliquid tan turn eum intellexisse. Nam ibi,
admisso dvOpoiiToig, necessario tov mutandum

quidem prsetei'- esse in t^, id
vidit. Aliorsum vero detorquetur idem vocabuli ovpavog compendium in
particula capitis de Docetis libri quinti, quam loco libri decimi TrapaXX/yXy
usus persanabo
V. p. 264. 1. X. p. 321. 92.

'O Si alu)v ovTog 6 rpirog rovg ô- 'O yap [scr. ^t] TpiTog aiMV, 6 iav-
paKTfjpag /iXtTrwj' Trdvrag dOpowg rovg Thv TpnrXaaidaag, bpwv Tovg xapaKTij-
lavroi) tig to inroKtifitvov Karu) (TKorog pag avrov Trdrrag KaTacfTrtoixEi'ovg ilg
KariiXTj/ifiiVovg, rijv te Svvajxiv tov rh (corw OKorog, ovk dyvowv rifv re tov
5 (TKOTOVg OVK dyvowv Kai rb d<j(j)a\ig OKoTovg deiv6T7]Ta (cat ri)v rov (ptorhg 5
TOV (piorhg ofiov Kai d(p6ovvv, ovk I'iaffev ni/)£X()r j/r«, trroitjfftv ovpavbv Kai
ini ToXw rove tpurtivoiig x«P«''^''^P«C fi'taov TTt'jKag Sux^picfiv dvafi'taov rov
dvoj9ev VTTo tov OKOTovg ndTia kutu' OKOTOvg Kai avafiiaov tov (j.uirog.
OTraffOrivai " dWd yap virtTaê Tolg

ntiocn. 'ZTtpiioaag ovv KdTw6tv
" Kai cux^pK^tv dvd /itcrov tov OKorovg
Kai dvd jx'taov rov (p<i)T6g^
Qufe si inter se contuleris, vel me non monente, videbis, in libro v. 6. sic

X 2
308 JACOBI BERNAYSII EPISTOLA CRITICA.
libris utitur
Hippolytus. Nam quod ad quattuor istos priores*
attinet,quorum ad nos nil pervenit nisi primus liber, qui Origenia-
norum operum corpori per errorem insertus erat, et particula quarti,
a qua noster codex incipit horum in libro decimo nulla exstat, quae
:
quidem jure sic appellari possit, arciwâXcu'wcrtc. Neque enim tali

nomine digna est jejuna ista philosopborum, quorum placita in libro
primo copiose exposita erant, enunieratio, prgesertim cum neque
ipsius Hippolyti neque eorum scriptorum verbis comprehensa sit, a
quibus singula priini libri capita repetita videntur, sed psene tota ex
aliquo Sexti Empirici loco descripta. Itaque si quis verbis initio
libri decimi positis, quae modo ascripsi, inductus speraverit, posse per
ayciKe(pa\acu)(7ir, quae ibi promittatur, argumenta certe deperditorum
secundi et tertii librorum recupei'ari : is pagellis 311 — 31 4'. vel semel
perlustratis vanam spem suam fuisse perspiciet. Nullus igitur
fructus, qui ad quattuor priores libros pertineat, cum ex decimo
percipiatur: tam varium et multiplicem usum habet decimus ille liber
cum ad emendandos tum ad supplendos quinque posteriores, in

quibus £/\£y;)(oe Tuiy a'lpeaewy continetur, libros, ut minime verear
pronuntiare, ilium, si diligenter atque ex arte pertractetur, vice
alterius codicis, ejusque et plenioris et castigatioris, baud uno in loco
fungi posse. Id vero ne cupidius dixisse videar, age aliqua libri decimi
capita cum capitibus quinque posteriorum librorum componamus et
per singula eundo utraque persequamur. Unde id spero efFectum iri,
ut cum mendosa codicis nostri natura luculentis ipsius Hippolyti testi-

moniis patefiat, tum vero etiam ubi Hippolyti auxilium nos destituat
quaedam sapienter audendi benigne ab omnibus concedatur,
libertas
quicunque et harum rerum periti sint neque aciem mentis suae obtu-
serint ignavia judicandi.
Initium autem facimus a capitibus de Ophitis sive Naassenis qui
utrobique, et in quinto et in decimo libro, agraen haereticorum ducunt.
Ea primum siglis A et B notata ascribam sicut edita sunt a
capita
Millero, singuliseorum verbis sic e regione positis ut quae ex quinto
in decimum librum abierint in oculos incurrat. Quod ut etiam aper-
tius reddatur ea verba, quse utrique capiti communia sunt, in libro
KCribendum esse: r»/v te Svvafxiv tov gkotovq ovk ayvoiov kuI to d<p(\tg
(simplicitatem) tov (pwrSg, versu autem 9. sic : aXXd yap inrEraê To7g alaiGi
aTipkh)fia ovpavov KaruQev, ^

sed CBonibus inferne suhstruxit firmamentum
cceli.^
* Quos ipse Hippolytus Pbilosophumenon nomine designare et a reliquis
quinque secernere videtur, lib. ix. p. 280. 52. aXX' ti Kcd wpoTtpov tKKurai icp,
:
I'lpwv iv Tolg îXocrocpovfxsvoig ?/ Soâ 'HpaKXeirov, quod respicit ad lib. i.
p. 10.
NAASSENI. 309
quinto distiiictis litteris exprimenda curabo. Deinde quae utroque in
loco rautanda sint brevissime in inarginibus significabo, atque

harum
uberius vel brevius ex-
denique mutationum causas e re nata vel
ponam.
B.
(Lib. V. p. 95. 42.) (Lib. X. p. 314. 99)

OvroL TU)v aWijiV inrdy- Naacro-jji'oi ardpioirov KoKovai
TiiiV Traft'a Tov avribv \6yov^ t))v irpujTrjv rojy oXwf apyjjv Toy
TiuuxTiv avd pu)TT ov Kcil vlov avTov Kal v'lov ardpwiTOv' Tovroy
avOpojTTOv. "EoTt he ardpiVTroQ î
5 ovTOQ apirevodrjXvQ, KaXe'tTai Be
'Aâjj-ag Trap' avTolg' vîvoi in.
tig avToy yeyopacn ttoXXoi (cat
TTOlKlXoi.
p. 95. 50: Aiaipovtri de av- Tpi-)(fj BiaipovtTiy. "Ecrri fxey yap 5

10 roj', wc Tr]pv6yT]i', rp ix'^ ' ' ^°^''' avTOv, (pacri, to fxev voepbv, to Be
yap TOV TOV, âai, to fxtv voe- \\jvyjLKoy, to Be ô'iicoy. KaXovai

p V V, TO Be \//u)(tKOJ', TO Be Be avToy 'ABcifxay, Kai vojxiôvai
ôV KoV i:a\ vo fxiôv (Tiv el yui Trjv elg ai/rov"* £tvai yyuxny cip^riy
T))yyyiI)(TivavTov ap^rjv Toii Toil Bvyaffdai yyuyai Qeoy. Kat 10

15 BvycKrOai yvCjyai tov Geo*'. TCivTa iravTa to. yoepa Kal to.
T a u r a ê it avTa, ^Jjo-I, to. ypv^îKci Kal TCI xoiKci Ke')(^tt)pi]Keyai
voepa Kal \pv)(^LKa ical -xôiKci, elg Toy Irjffovy Kal bjjoi) Bi avTOV
KaTej(û)pr](7 e ^ kuI i:aT[^fiXdey XeXaXijKeyai Tag Tpe'tg ovaiag Tolg
elc^ eya dydpiOTVov Ofiou Irjtxovy Tpt(Tt yeyecTi tov irayTog^, ovtu) (pd- 15
20 Toy Ik TfjC Mapiac yeyeyi]p.iyoy' Kai (TK0v(7i Tpiyeyrj, dyyeXiKov, ip^X'"
eXdXovy, (prjaiy, bfiov KUTa to Koy, -^diKoy' Kal Tpe'ig elyai eKKXri-
avTO ol Tpelg ovtoi aydpioTroi cnro aiag, dyyeXiKr/y, \pv)(îKi)y, xo'ic'/J^*
Twv lBi(>)y ovaiwy Tolg Icioig £/ca- oroâTa Be avralg eKXeKTri, KXrjTij,
OTog. "Ecrri y«p tuiv dXuyv rpt'a aiXjudXwroc. 20

25 yevt] kut' avTovg, dyyeXiKoy,
\l^v)(îKoy, '^(ô'iKoy Kal Tpe'ig
IkkXt] (Tiai, dyy£\I ic >), »^ v ^ ">• '/
ô'lKr]' oroâTa Be avTa'ig,

iKXeKTri, kXijtikt]^, al')(^fxdXw-
30 Tog. T uvTa earlv diru iroXXwy TavTU EOTt rd kut
Trarv Xoywy to. Ke^dXaia, a avTOvg KecpdXaia wg ey oXiyu) eori
' irapd Toy avrwv XoyovJ narepa Tip ai)r<i> \(5y(;j.
^ Kare;^wp»/(Tt] Cod. Kai ex(i>pi)oe. Scrib. : Kt^wp/jice.

' (cXj/n/f//] KX}]Tri. * i'tg al'Tov^ Sententia postulat avrov.
''
navrog. '[""ovtov il>uatiovai rpia yiv)].
jc3
(pjjaL Trapade^coKeyai Ma- KaraXaêTy. TaiJra (l)a(Ti TropaSe-

pid^lj.r) T 6v 'laKMôv Tov Kv- ^GJKe'j'ai Tor 'Iukwôv tov adt\(j)6v
piov Tov ahE\<p6i' "Iv' ovv . TOV Kvpiov TTJ Mapiafxrij KUTaxpev-
^^ fxfiTE MapiafjLiJiriQ en Karaxpev- hofxevoi afî(j)0Tip(t)v. 25
dwyrai ol acretaTg fii]re 'laKw'Cou
K.T.X.
Jam primum videamus quid in A corrigi potuerit adhibito B.

Statim ab initio A 1 — 4. sicut scripta sunt in codice : Ovtoi twv
dXX(i)v awavTwv tov nvTiov Xoyov tijxmcti avdpwTTov f.at viov
irapa.
avQpu)TTov sententiam efficiunt nuUam. Millerus autem cum hsec
annotaret 'Lege vel ovtoi -n-po tljv ciXXo)v vel infra TrpoTifxCJatt,'
:
decimum librum, qui est mos ipsius, neglexit. Nos vero collato B 1.
avdptJTTOv KaXovai t)]v TrpwrrjV twv oXior ap-^)]v tov uvtov /cat vtov
avdpwTTov id agi videmus, ut Ophitae nullum discrimen inter Homineni
et Filiuni hominis fecisse dicantur. Quod e codicis scriptura nescio
an non commodius eruatur quam sic : Ovtoi twv aXXcjv aTravTUJv
TraTtpa rw avTio Xoyo) Tijxuxn civOpuTTOv Kai viov avOpuiTrov. 'Hi
tanquam reliquarum omnium rerum patrem eodem in loco honoris
habent Hominem et Filium hominis^ Si cui vero locutio rw avT(o
Xoyw Tifx^v elegantior videbitur quam quae in Hippolyteum genus
dicendi quadret is adeat p. 281. 94'.:
: Ovtwq 'HpaicXeiTog kv 'iari
fioipa TideTcii kol ri/ici to. kixtpavr] to'iq d(pavecFLV. Levioris momenti —
ea est rautatio quae ut in A 17. fiat suasimus. Nam cum B 12.
exstet Ks-x^wprjKevai, in A 17. scriptum fuisse k£X'"^X'?'^'^ idque in
codicis scripturam ko.) ex(^pri(Te ()^ lywp-qat^ abiisse, veri est similius,
quam quod posuit Millerus /car£)(wpr/(T£. Denique KXr]TiKi] quod

A 29. legiturcum activam significationem habeat, ineptum esse
apparet. kX??r»/, quod B 19. integrum reperitur.
Verum est Neque
estquod ad confirmandam banc mutationem Te ego recordari ju-
beam verborum Matth. xx. 16 ttoXXoI yap tiai kXtjtoI, cXlyoi Be.
:
eKXeKToL *
Hebc igitur sunt in quibus A per B emendatur, non contemnenda

quidem sed tamen pauciora, quam quae in reliquis capitibus inventuri
sumus. Pergimus ad B per A emendandum. Quod eo confidentius
persequi licet, quo certius ex comparatione duorum capitum cum
universorum tum imprimis clausularum (A 30 36., B 20—26.). Tibi —
mecum jam constare existimo, non aliunde quam ex ipso A excerptum
esse B. Atque hoc excerpendi negotio satis festinanter defunctus
esse Hippolytus videtur. Neque enim excogitare possum, quanam
alia via absurdum istud eh uvtov in B 8. ku\ voiiliôvcn t))v etc uvtov
livai yvCoaiv upx*)^ ôv cvvaadui yvwvai Qeov, loco ejus quod et seu-
PEKAT^. 311
teiitia flagitat et exstat A 13. e'lyai rtjy yvwmr ulrov irrepserit, nisi
per Trapopafxa quoddam ipsius Hippolyti, cujus oculi in A 6. vjjlvoi Be
ftc avTov jEyovaaL aberraverint. In banc autem regionem ideo

delatus est, quod verba heec : KaXovai Be avrov 'A2a/taj' (B ?•) post
tripertitam Honiinis divisionem (B 5.) posuit, cum in A alium eum-
que simpliciorem ordinera sequutus esset, a nomine (A 6.) ad divi-
sionem (A 9.) transeundo. Alter vero error, qui B 15. inconcinna
haac: oiro) cpuaKova-i rpiyeyi] peperit, non ipsi Hippolyto sed
librario imputandus est. Ea enim ex 24.: "Eort yap tCjv oKujv rpia A
yivTf apparet leniter niutando sic esse corrigenda: Tovtov (jtaarKovtri
rpia yii'T] .... kox Tpe'ig dyai eKKXi^diag. *

Hujus {\.. e. tov Trayroe)
tria dicunt esse genera.''
Jam absolutis quae de Ophitis agunt capitibus, eodem modo pertrac-
temus capita, quae et in quinto et in decimo libro continuo sequuntur.
Sunt autem de Peratis.
B.
(Lib. V. p. 123.) (Lib. X. p. 315.)
EoTi yovv Koi erf pa tiq Ile- Ot Be rieparot, 'Aê'^r^c 6 Kapv-

partKrl, iliv * ttoWoIq ireaiv tXaQev CTTiog /cat Eu'^parjjc o IlEpaTiKog,
»/ Kara Xpiffrov dvacprjfxi.a' u>v vvv Xeyovcriv eVa eh'ai koctjiov Tiyci,
£ig (âvEpuv liyEiv iCoE,e ret anop- ovTOjg KaXoiJyTEg rovToy, ''jO'X^
5 pTfra ^v(TTt]pia.Ovroi (paaKOvai Bir]pT]fxiyoy. 5

Toy Kuajjiov eirai tva rpt^?7
Bii]pr) f.iiroy. "Eort ce r>7c "EoTi di rpt)(>7c'
rpfxv laipeaeujQ irap" avro'ig CiaipiaEwg Trap' avTolg to /.lEy ev

TO fxev ty jdipog olov/xiaTig fxipog, oioy y yut'a ap-)(^t) KaddirEp
10 npjî) KadtLTT ep irriyt] fU-eyaXr] TiTiyri yueyaXrj etc ciirEipovg TOfiag
EiQcnreipovgTO) Xoyw t jj.rjBii- Tid Xoyu) Tfirjdrjyai Zvvafxiyr]. 'H
vai TOfiiig Zvvafiiyt}. 'H Bt Be Trpwrt] TOfifi Kal TrpoatyE- 10
TvpwTr} TOfxr) Kal Trpoo-eêoTe- (TTtpa KUT aiiTOvg £<7-iy tj Tptag
pa kut' avTovg eaTi T piag Kal Kal kuXeItui ayaddy TiXEioy,
15 KuXelrai ay ado y riXeio y, fxe- jdeyEdog iraTpiKoy. To Ze. Zevte-
yedog tt ut p iKoy to he cevte- pov ftipog TTJg Tpiadog otoiê*
pov TTJg Tptacog avTuiy fxepog dvyanEwy inreipwy* ti irXiidog' 15

olovti BvyanEuy aizeipuy ti TpiToy iSiKOP' Kal ecttl to fiev
TrXjjdog eE, avTwy ytyeyrjfiiyoy^' to irpCJTOv ayivvr\Toy^, oBev hiappiihrfv
20 TpiToy IciKoy. Kal 'iaTi to Xiyovat, Tpe'ig Oeovg, Tp£7g Xoyovg,
' Inter Uipank-ii et ojy aliqua iuterciderunt. '^

avruiy yiyevijpivwv.
' Si Tijg rpixf) Millerus. * antipov.
^ aytvv)iTor'\ Addc : ojrtp tan ayaOoV to Si Stvripov ayaOby avToytvig' ri
rpirov yiyniToy.
X 4
'
312 JACOBI BERNAYSII EPISTOLA CKITICA.
Tov jxey TfpojTOV ayevvr]Toy, TpE~ig vovc, Tpelg dvdpwivovg, kuX

OTrep karXv ayaQoV to he TO. Xonrd. '
Eiv.aoTai yap fxipEi tov 20.
oevTEpov ityaQov avroyerig' KOdfjLOv, Trig BiaipeaEMg ciaKSKpi-
TO Tp'lTOV y EvvriTov' oQtv [iEvr]c, dih6a(TL Kul QEOvg Kal Xo-
25 tiapp)]Oriv Xiyovai Tpelc yovg Kal dvOpwrrovg /cat Ta Xonrd.
OeovQ, rpe'ig \6yovc, Tpelg AvwOev Be and Tijg dyEvyi](jiag
vovQ, rpe'ic avdpcjTTOVQ. 'E/:d- KUL Tijg TOV KotTfiov TTpMrrjc TOfirjc, 25
9T<t) yap jxipei tov KocTfiov, ETTi (TvvTEXeicc Xonrov tov ko^hov
Ti'iQ a p £ <T £ w c ciaKSKpiiî-
2 1 I KadEaTT]KUTog, KaTEXijXvdevai ettI
30 VJjCj hihoaai Kal QeovQ, Kal Tolg llpiodov )(^p6yoLg TpKpvrf Tiva
Xoyovc, Kcil vov c, Kal arOpw- dldpWTTOV Kal TpiGiOjXaTOV Kal Tpidv-
"
TTOvg, Kal tU Xonrci. Aviodev vafjiov, KaKovjuEvov XpidTOV, diro 30
Se a IT 6 Tfjg ayevvijcriag Ka i Twv Tpiuiv eôj'ra tov Koafiov fiepiLv
TTjOo r?/c.1 rov Koaôv TOfirig, kv avTM Trdvra ret tov koctjxov^ avy-
35 Kadi
KaQe<TTr]KOTog Xonrov tov KpifiUTa Kal Tag BwdfjiEig. Kai
Koafior £7rt avvT eXe'iq, KaTS- TOVTO Eivai BiXoveri to Elprifierov'
Xr)\v6ei'ai Ci aWiag ag vote- " 'Ej' w KaTOiKe'i rrdv to TrX/jpwyna 35

pov ipovfxev kv Tolg 'Hpwôu Tfjg BeoTrjTog cwjuart.'*
')(^p6yoig TpKpvi] Tiva Kal

40 rpiau) jjiov Kal Tpihvvafiov
uydptairov, KaXov fitvov Xptff-
Tv UTTO T w y T piUjy ky(_oyTa
I',
TOV KoeTf-iov fxepCby kv tavTW

TvavTa TU avyKpi [xaTa KalTCtg
45 Svyajxeig. Kal tov to elyai,
(j)r)<Tt, TO Xeyo jieyov, " Hdy to
TrXiypw/ia evSoKTjffE KaTotKrjaai Iv
avrid awâTiKuig, Kal Trdcra ktJTiy
kv avTu) t] ê6ti)q," TTfg ovtlj dir)- KaTEve-

50 P^ll^kvrjg Ipiacog. KaTEvrjVE^dai Xdrjvai Se otTro tUv virepKEifxiruv
yap" <pr)(TlV CITTO TWVVTTEpKEl- KOfTjJMV liVO, TOV TE dyEVVtlTOV Kal
Êvwy KOfff-Lwy Zvo, tov te TOV avToyEvv)]TOv, elg tovtov tov 40
ay EVVi]TOV Kal tov avToyE- Kocrjuov, kv w kapEV )'y/J£tc, TravTo'ia^
V0VQ,E}g TOVTOV TOV K 6 /J V, (7 cwdfj-eiov anipjiaTa. KarfXr/Xu-
55 kv w kd/J-EV y/jElc, ir avToiwv drji'ai he tov Xpicrrov dvwdEV dno

BvvafiEwv (TTTEpfiaTa. Tig ci dyEVvr](Tiag, 'iva 2ia Tr)g KaTo^d-
k(TTiv 6 TpoTTOQ TTJg KaTaâffEwg GEii>g avTOv TvdvTa GwQg to. Tpi)(fj 45
avTuiv varEpov kpt)vÊy. Kare- hiriprjjjLEva.
' y«pj ^t- ^ ToTf KocF/iov delenda,

* atonartKiog, * TraVToidJV,
v o
PERAT^. 313
Xi]Xv^ f vai u y (prjcrl rov> Xpi-

60 (TTOi' av(j)QEV ciiro rfiQ ayev-
vijiriag, 'iva B la Tije (C a r a € d-
crewc avrov irarra (T(i)6 i] to.
rpix*/ on]pi] f-iEia. Tct yitev A fxey yap, (prjaty,
yap, (Itrjarir, ayiodev kcitei't]- (.CTTiy di'iodsp KaTEvr]vey fjira, itpe-

"^ vey fiEva kutu) clr EXeiieTE-ai Xevaerat Bi avrov, rci Si Ittlôv-
î' avrov, Til Ce ett i€,ovXev- XEvcrurra toIq KaTtrrji'eyjjEyoiQ
aavra rol.Q ar e v i^ e y fx i
k i' l q u<l>i(~i eturj KuP KoXaerdiyra uttotvI^l-
a )' w £ v a (pi El, K a P iôXaaOi v- TTtTui. Avo Se Etyai f-iiprj ra 50
ra airoXiyETau Touro tan, (TW(^6i.iEva XijEi, TCI vTTEpKtifxeva,
' (pTjai, TO E]pr)j.LEVov " Ou yap i)X- aTTdXXayEVTU rrjg (pdopcig' to Be
Qev 6 v'loe rov avdpwTTOv eIq rov TpiToy ciTToXXvcrdai, of Koafiov
k6(tôv, cnzoXiaai rov tcoaôr, aXX icwv^ koXeI. Taura kul o[ Otpd- 55
'ira awdij 6 Kocrfiog Bi' avrov." Koc- TCll,
fJ-Oi', <pr](ri, kuXeI rag Bvo jxoipag rag

75 VTTEpKEiixEvag, Ti]v TE ayivvqrov
Kai ri]v avToyivvi^rov. "Orav C£
Xiyr], (pi)(jir, " 'ira jit) avp no Koaj-iu)
KaraKpi6u)jdEu" // Tpncpt), r)]i' rpir)])'
Hdlpav XeyEi rov Koafjiov rov lOiKOv.-
80 Tt]VjXEvyaprpirrfvZE~i fda-
prji'ai, f) v ca X £ 7 Korr j.ioi', rag
Be Bvo rijg (pdopug utt aXXa-
yfjvai rag vTrepKEifxivag,
Lacunosa esse verba A l."E<Tri yovv Ka\ kripa ng IlepariKi), wv ne-

minem fugere potest, cum pronomen wv quo referatur nihil habeat.
Neque id non intellexit Millerus, qui haec annotavit :
' Post TTeparto;
fortasse desunt quaedam.' Nos vero decimo libro nixi non solum
aliqua ibi intercidisse sine dubitandi modestia pronuntiavimus, sed
etiam qualia ea fuerint intelligimus. Nimirum ipsi illi antesignani
Peraticorum, quorum mentio fit B 1. 'Ahifxrjg (sive, ut p. 34'. 18.
appellatur, 'A/C£^tS/)c*) 6 Kapvcrnog kuI Evcppari-jg o TlEparihog etiam A 1.
post nEpariKi) fortasse talibus verbis commemorati erant i/g apxvyol ;
yEyovaiTi 'Aof'jujjc fc.r.X, ; certe hi sunt ad quos pronomen Jv respicit.

Quod ad reliquas mutationes attinet, quas in A faciendas esse in
* dipiei Kai"] 6<jiiofioi]. ' rov Koafiov rov iSiKov.

' dfiitX tiKij Kai] d.i>iouSv. * ioiKop.
* Ex. p. 127. 11. Ev^pdrijg 6 YlfpariKog Kai KeXîjg 6 Kctpvfrrtog nova
hujus nominis Ibrma prodire non videtur. Nam cum in minuscula scriptura
X et ju vix dignoscantur, Ki XC>j(; et 'AKipQtjg eodem spectant.
margine significavimus, tres proximtK tarn siraplices et manifestae

sunt, vix ut defensione egeant. Nam A 18. scribendura esse Swu'
y.E(x)v awttpov Ti TrXrjOog k'£, avrwv y(.yEi'r}fxivu)v, ^
infinita muUitudo
potentiarum ex se ipsis genitarum^ probatur per A 23., ubi secunda
Trinitatis pars appellatur kyaQov avroytviq. Porro A 33. (xtto r?jc
aytvvt\aiaQ Kat Trpo Trjc rov kixtjiov TOjxrjQ corruptum esse e 7rp wr jjc
ostenditur per B 24'. aivo rijc ayerrrjaiaQ xai rijc roii Koafxov TrpujrrjQ
TOfj-fji;. Deiiique A 50. KaTtvr]viyBaL yap a sententiarum connexu
respuitur. Nulla enim exponitur causa eorum, quae ante dicta erant,
sed afferuntur nova. Corrigendum esse yap in hi qui per se nou
perspexerit, per B 36. docebitur, ubi exstat Karet'exdiivai hi,
Proximam vero ab his mutationem, quee quidem ad A 68. et B 49.
pertinet, eo uberiore disputatione probandam esse arbitror, quo magis
codicis scriptura primo aspectu ab omni ofFensione vacua videri
potest. Etenim quae in codice leguntur, queeque nil mutans neque
monens exhibuit Miilerus A 63. to. jxkv yap, (prjulv, avivdev Karevri-
veyfiiva kcltio aveXevaerai hi avTOv, to. he iinôvXevcTai'Ta rolg Karevri-
veyfxivoiQ aj^wêr aflei, Kai KoXaadifra cnroXiytTai, haec igitur verba
et singula Grseca sunt et ita inter se connectuntur, ut lectorem vel
editorem, qui aliud agat, specie quadam periodi decipere possint.
Qui vero hoc egerit, ut probabilem aliquani sententiara in eis depre-
heiidat, is, opinor, primum id mirabitur, quo tandem pacto Christus
^ dimittere (^cKpUiY dici possit eadem ra iTTLôvXevaayra, quse statim
post 'jjoetiis areata ablegantur {icoXacrQivTa airoXiysTai)' ; deinde
haud patienter feret, ra ETriôvXevirarra cum acpiei conjuncta loco
accusativi fungi, nominativi autem vicem prsestare, ubi ad aTroXiyerat
referantur ; denique quse tandem sint ra eTnôvXevtrarra ilia, de qui-
bus neque post quicquam profertur neque antea, jure suo mirabundus
quaeret. Jam si exitum ex his difficultatibus quaerentes ad B 45.
confugimus, vel in majores incidere videmur, cum haec ibi reperi-
antur: "Â /.ley yap, (prjah', (.(ttiv avwdev KaTerrjueyfiiva aveXtvaiTai hi
avTov, rh Be eTriôvXevaavra toiq Karevriveyfxivoiq acpiel elKrj Kal KoXa-

adivTa aTTOTTiixTTETai. Ubi nil discrepat ab A, nisi quod pro elegantiori
vocabulo anoXiyETai usitatius ponitur aTroiriîrerai, et post acpUi
additur ekij, quo additamento efficitur ut Christus non solum
' dimittere ' dicatur ra KoXaaQivra sed adeo * temere dimittere.'
Varum enim vero in ipso illo eiKi], quod dici nequit quam sit
absonum, satis aperta latent vestigia veri. Nam si continua scriptura

exaraveris A<I>IEIEIKII, facile videbis quomodo in istas litteras abire
potuerit id quod ab Hippolyto et in quinto et in decimo libro scriptum
esse mihi persuasi O^lOEI-Îl : ofiueLdi}. Hoc restitute, kui quod
:
PERAT^. 315
B 49. post elKrj exstat delebitur, quippe quod ex ktj ortum sit
Totum vero enuntiatum siciit A 63. confbrmatur to. /xev yap . . . afwdev
KaTei'Tfreynii'a kcitu) at'eXevaerai 2i' uvtov, to. he. eTriôvXeixrat'Ta ro'ig
KaTevrjreynivoiQ aviodev o^tott^^ KoXatrQivra inroXtyeTai jam est

vertendum sic :
'
Ea enim qu<B superne delata sunt ascendent per
ilium (^Christum), serpentina autem, quce. superne delatis insidiata
sunt, pcenis affecta ahlegantur^ Neque profecto in obscuro positum
est, quern locum et o ixîq et r'a cfioeidrj in Peraticorum obtineant
doctrina, quae arctissime cum Ophitarum haeresi conjungitur. Etenim
6 6(j>ig secundum Peratas est, quod discimus ex Hippolyto p. 133. 80.
6 a.Xr)dii'6c o^tQ 6 riXeiog sive, ut p. 133. 93. dicitur, 6 kuOoXikoc oiptc,
6 (TocpoQ rijcEvag Xoyog, atque adeo (p. 135. 61.) 6 v'luc, 6 Xoyog,
6 oîg. Hujus genuini o0fwe sunt avTifxijxoL ttoXXoI, oaoi w(j)6r]aau
kv T}j ipy'ifxo) To'ig vlolg 'lo-puj/X cc'iKvovreg (p. 134<. 11.), atque hae falsse
serpentes, quae genuiuam illam gemulantur, cum recte appellari possint

Tu ocpioeihf] tum cur superne ' delatis insidiari '
dicantur, inde explica-
tur,quod ipsae sunt êoi Trjg yei't'o-twc (p. 133. 87.) sive Beol -fjg cnro).
Xdag (p. 133. 91.). Verum haec de Iiac re satis dicta sunto.
Quod prseterea in A emendetur, nil restat nisi v. 78. Tr)v rpiTiqv
fiolpav Xiyei rov Koa^xov rev IhiKov. Hsec enim scriptura si recte sese
habet, ipse Kocrfxog IdiKug tribus partibus constare dicitur. At vero
cum ex tota Peraticorum ratione apparet, tum supra A 20. data opera
exponitur, tertiam partem universi Koafiov tripertiti esse Koajj-ov idii;6y,
sive (p. 130. 17.) rov kuB' li/jcig KcajjLov. Quicum ut locus, de quo
agimus, consentiat, scribendus est sic: rrip rpirrji' ixoipav Xiyei, rov
KOfffXOV TOV ihiKoy.
Jam exhausto A deducimur ad B. Ibi primum recte egisse Mil-
lerum B 5. tort de Tpi-)(rjg Ciaipeaeiog in tori he rijg Tpi-)(^fl hiaipeaewg
mutando, ostenditur per A 7. Minus bene idem Millerus rem ges-
sisse in eo videtur, quod B 7. pro oloy r; yu/a ap\r) proposuit olov el
jdia dp)({]. Quo quid lucremur, excogitare nequeo. Immo per
articulum >/, qucm consulto hie posuisse videtur Hippolytus, sicut iion
magis temere exstat A 9. olof fxia rig dpx'h commonefecit lectorem,
ulav apyjiv pro eo accipiendum esse, quod vulgo dicitur " terminus
tfchiiicus." Etenim /x/a lipxh in hoc scriptorum genere, ad quod
Hippolytus pertinet, sic frequentatur ut non wium principium sed
unicuniomnium rerum principium (nopriu apxri^ rwv oXljv) significet.

Quod recte dictum esse Te non fugit, qui ilia vocabula sic usurpata
cum passim alibi legeris, tum in fragmentis Rhodonianis, quae ex
Eusebio exscripsit Routhiiis, Relliqq. Sacrr. i. p. 139. 40. cd. sec.
Totus igitur Hippolyti locus sic distinguendus est atque vertendus
: : :
"E<Trt ^£ tVic '''pf)(^Pj SiaipicxEivc to f.t£y tv f-tipog o'lov >/ fiia apx''' '^"9"'''*P
7r?/y/) ntyaXrj elg cnreipovc Tojîac rw Aoyw Tj-uÔii^'ai Zvyufiivr]. ' Unitas
tripertitcB divisionis est quasi unicum principhan, quod tanquam fans
magniis in innumerabilia segmenta cogitando secari potest' Ubi
cunsulto Unitas posui pro eo quod Grasce est ro tv jiipoQ. Ea enim
quae statim sequuntur (B 12. =A 13) si accurate pensitaveris, non
de una parte hie agi videbis sed de Toto. Atque adeo suspicor,
Totum illud ab ipsis Peratis nequaquam appellatum esse to Iv fxipog,
sed 7-6"Ej', cui vel Hippolytus, vel is, ex quo ipse pendet, scriptor,
perperani de suo addiderit fitpoQ. Paullo post B 15.dvyaij.eioy aTreiptjy
ri TTXrjdoQnemo non mutaverit in id, quod A 18. legitur, aweipov tl
-ttXjjQoq. Neque minus apertum est post B 16. kuI tcm to fxev irpCJTov
a.yivy>)Toy haud pauca excidisse. Nusquam enim quicquam reperitur
quo Lacunae supplementum hoc
vel yuEv vel irpCjTov possit referri.
Koi k(TTL TO ayiyvrfTov onep ectti aycidop' to Be hevrepov
fxiy TrpwTov
ayaQov avToyereC to Tpiroy yeyyqToy' oQev Biappi'i^rjy k. t. X. pr^bet
—
A 20 25., simulque aperit hanc quoque lacunam sicut tot alias,
quibus cum quivis scriptus liber tum vero imprimis hie Hippolytei
operis codex Parisinus* affligitur, ex uberrimo homoeoteleuton f'onte
manasse.
* Aliud exemplum non minus lucidentum in capitibus de Sethianis inve-

niemus. Prseterea hie duo ascribere liceat, quorum unum exstat in capitibus
de Basilide
Lib. VII. p. 233. 80. Lib. X. p. 320 85.

TavTrjQ Tijg v'lnnjTog rtjc Tfjixij S'y- TavTi]Q rfJQ vi6ti]toq Tpi->(r} Ciript}-
pTIIJikvr]Q TO flky Tl ?jV XtTVTOlXtp'tQ, TO £s pEvt/c TO p'iv Tl »';v \t TTTopepeg, to Si

cnroKaQapryiwQ St6[ieyoy. 7raj(^v ixtpiCt TO 6t diTOKaOdpaiiijQ
deojiivov.
Ibi verba rh de naxvfisptCi quae in octavo llbro propter Xsirropepkc interci-

derunt, integra praestat decimus liber. Contrarium accidit in capitibus de
Simone
Lib. VL p. 165. 50. Lib. X. p. 319. 37.

elvai St iv rate; t? piâiq ravTaig tivai Se iv toiq tj p'tâiQ opoii T))v
Trdaav onov t))v Att epavTov Svva- cnrspaVTOV Svvafiiv '

tivai (pijtTi tov
jiiv Svvdpn ovK ivipy tiq. "Hv- ioTwra, ffTavTci, aTijrrofnvov,
riva cnrs. pavT ov ^vvajjuv (ftrjcri
Tov earCJTct [adde ffravrn], OTqao-

/iEVOV.
Ubi restituit sextus liber quEe simile homoeoteleuton decimo eripuit : dv-
vdpti OVK ivepydq.' i]yTiva cnripavrov Svvapiy ante iivai (ptjtjt inserenda.
PERAT.E. 317
Reliqua quae in B mutanda esse significavi, talia sunt, ut corani Te

de eis verba facere supervacaneuni, psene dixerim, ineptum videatur.
Quapropter his omissis aliud quiddam breviter perstringani, quo quasi
manu ducit comparatio decimuni inter et reliquos libros instituta.
Etenim versum Coloss. ii. 9. quo Peratae suam doctrinam stabilire
conantiir, allatuin vides A 46. sic: ttuv roTrXiipw/îa evdoKrjfre KaToiKTJrrat
ev avruj (Tw/.iaTLicu)Q, cat ircKJo. lari kv avTU) >/ S'eo'r/jc. Quod discrepat
quidem a vulgata scriptura quee haec est: on iv uvriJ kcitoikeI ttcTj' to
7r\>ii)Mf.ia Ttjc proxime vero accedit ad earn hujus
Be6T)]-oc ffw^tart^wc,
versiculi lectionem, quani ex Origene ascripsit Lachniannus in
editions majore etc oy evdoKrjae airav to irXiipwi.ta tijq $t6n]Tog kutol-
:
KrJTai (T(i)i.iaTiKojc. Exsultabunt, hoc patefacto, quicunque Origenem

Philosophumenon scriptorem esse vel dixerunt vel, ut fert humana
natura semel dictorum tenax, etiani in posterum dicturi sunt, et
fortasse si a nobis moniti totum opus, ratione biblicorum locorum
habita, denuo pervolutaverint in caput de Monoimo Arabe p. 270.
55. devenient, ibique eundem locum iterum deprehendent Origeniange
lectioni quani vulgatae propiorem Trdf to n-XijpMj.ia evSoKr^tre iâToiKrjircu
:
kiTL Tov v'loi' Tov ardpbJTTov (Tu) fiaTiKug. Verum caveant, ne praepostere
exsultent. Nam ab altera parte stat decimus liber, in quo versus de
quo agimus, prorsus ita scriptus exstat sicut vulgo circumfertur : B.
36. iy (o KUTOLKii irav to TrXZ/pwûa t^q OsoTtjTog aiof-iaTif ubi corrigen-
dum esse awixariKwg vidit Millerus neque uUus non viderit. Jam
quid de hac discrepantia statuendum esse dicamus? Equidem ita
censeo : Cum in libro quinto
octavo capita de Peratis et de
et
Monoimo conscriberet Hippolytus, horura ipsorum libris vel aliquo,
qui inde hauserat, scriptore ita usus est, ut eorum vestigia persequere-
tur. Itaque biblicos locos eo ascripsit modo quo eos allatos invenit,
i. e. sicut legebantur in ecclesiis Orlentis, ubi Peratae et Monoimus
floruerunt et vero etiam Origenes. Quo factum est, ut in ilia operis
Hippolytei parte tvcoKxâe, quod vulgo etiamColoss. i. 19. legitur,
Coloss. ii. 9. adsit. Contra cum decimum librum festinanter e reli-
quis libris excerperet Hippolytus talem varietatem nil referre ratus
:
eam ascripsit lectionem, quam et ipse a puero edidicerat et suse

regionis homines usurpabant, i. e. qualis legebatur in ecclesiis
Occidentis. Quae si recte disputata sunt, tantum abest, ut opinioni
de Origene Philosophumenon scriptore opitulcntur, uteam redarguant
via quadam inopinata. Simul autem eo valent, ut multiplex Lach-
mannianae operte utilitas, quam utinam thcologi tandem aliquando ut
par est agnoscant, novo argumento illustretur. Ea enim editions
recte adiiibita, de quovis libro controverso faciliimo dijudicari potest,
i
utniin ad Orientem an ad Occidentein pertincat, modo insit aliquis
ex eis Bibliorum locis, quorum orientalis lectio difFert ab occidentali.

Velut, cum in libro decimo occidentali lectione usum
Hippolytuni
esse videamus, inde cumulus accedit argumentationi Tuag, qua eum
episcopum Arabiae nou fuisse demonstrasti.
Absolutis igitur his, quae erant de Peratis, capitibus, pergiraus ad
proxima, quae sunt de Sethianis. Ea quum inter corruptissimas
totius operis partes numeranda sint, sane feliciter accidit, quod liber
decimus in hoc capite kiriroixiiv exhibet solito copiosiorem.
A.
(Lib. V. p. 138. 34.) (Llb. X. p. 316. 49.)
'
llw^tr ovv Ti Xeyovaiv oi 2i- Tote 2e îdiayolg doKEl, otl tCjv
diai'ol.^ TovTViQ cokeI. tu>v uXujy ftiTt TjoeTc ap)(a\ irEpnopKT-
oXu) y eiyuL rfjel q ap')(â.Q ire- fiivai. EKacTTT) Be rwv ap^wy

piu)p 1(7
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15 avXrjTtjQ Ey\poyi(jay avXr]T7],

l) y EU) fXET pOQ yElOfXETpT], ypajjL-
uaTLiciL ypafj-f-iaTiKoc, TtKTtoy tek-
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aaiQ rt'x''"^? iyyvg yivu^tvov
20 Al oe tCjv
onoiijjQ avjx&{](TETai. At Be Twy 10
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paioy' TO Ê TTVEvâ to TETay- TETayjuiyoy ey jutffw tov aKOTOvg,
^
2j;'^trtvot scribendum ubique.
* Avvarai ^t avrwu \ty6i'T(iiy Xoyi'C((T9ai.
^
ytvrfmrat^ Cod. ykvi]Tca, Scr. y'tvoiTo.
* SvvaffOai. delendum.
'
oloy ti iyyvg y'tvoiTO iraiSiov avXrjry Svvaa9ai avXuv.
SETHIANI. 319
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X £ TT r // TiQ avpa voriQijvai. oajxi) fxiipov y S'u/ita/xaroe ek avv-

30 Zwafxivt], aW oiove\ fivpov dicTEioc KaTacrKEvaiôiJLEi'ov XetttTic, 20
£K di'EiTivo)]T(t>
TIC oafxfi r) ^v ixiafJiaTog diodEV(Ta(Ta'' ^{jyafxiQ
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XcTrrj) S 10^ evovaa Zv vafiic dlac. 'EtteI Toivvv eotiv ato) to

ai' ETT ivoyjru) rifi Kal KpeiT- 0WC (Cai KUTIO TO OKOTOQ Kal
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^ rh "//(ie] Cod. Th t't i/.we recte.

^ ^r) riQ i/Xioc] Cod. St) tiq i'iMov. Scr. (iktIq t]\iov.
' tXXa/iTTfi] Cod. iWanTTia recte. * cutîcnj'] nfiri]v txovrra Mlllerus.

* Distingue : iweyvwicafiev' TOiavri]Q. ® tlptjfiivojf'] ^t-ppyjpfvwv,
' XfTrrij SioS(vov(Ta, ^ ^jtui; wg aKrig. ' tXAa^Trovffa.

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kpr)[xoy, aâi'fc, aXajAir ec, avyifTEi Kai (ftpoyijaEi ftiaiÊrai KaTE- 45

acv v a fi or, cnrpaKTOv, aaBe- XEiy EiQ kavTO T))y Xafnrrjôya Knl
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av}'E(TEi (etul a r £ )^ £ I
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TIJQ TOV TTl'EV fXaTOQ EVWÎUQ
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(pioTiafisyriyTryEvfiaTi. 'Qicovy Tai §£ inro tov irvEVjiaTog, ovrwg

75 avTiTT oie~tTaL to gkotoq tTiq dyTLiroiEiTai to (TKOTog tov Trj'Ewjua-
XaiJiTrr]d6yoQ, 'iva f.-)(r] Toy amydripa Tog, £^£1 CE Trap' £aurw iraaag Tag 55
dovXEvoyTa Kai jjXETrr], ovtioq civti- SvycifiEig fiovXofxiyag dcpiaTatrdaL
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SvyajjEojQ Tijg EavThJy Ka\ cnrEV~
80 h)v<TLy apai Kai cn'aKOfiitTatrdai
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Se a'l ^vydf-iEiQ t^v TpiUjv apyuiv KVKXovTai^ Koi yiyETai ETrijxiywîi-
85 ovaai kut' apid/uoy utt Eipc'iK iq V(i)v ci.Kr]v (Tcppayidioy. "QiCTKEp 60
aweipoi Eiaiy ekucti) KaTO. Ti)y
ovaiav Trjg EavTiig (pportjdoi, yoEpai,
ayanidiJ.7]T0i to irXijOoQ. ^poyijjoi

2f ovcrai Kai votpai, ETreiSay jiEvioai
90 KUT avTcic, )/(Tv)âôv<7< TTucrai' lay
?£ TrXi]criacr)] Ovyafîig dvj'cifiEi, ?/
aiojioioryQ TYiQ irapaBEaEojQ IpyaÊ-

Tui Kiy)](Tiv Tiya kui kvipyEiay citto
rj/c Kir)](TE(t)Q i.iEf.iop(poji.ieyr]y Kara

95 Ti)y (Tvy^pofiiir Tijc irapadEiTEWQ rwj'
avyEXQov(TiJi)y dvyaj-uwy. TtyeTai

yap Tcjy Svya/JEijjy i] avydpofj}), yap (Kppay'lg ETriKoiyojyijaaffa KijpHi
Kai TOV ffTrtvQijpn.

Ti'iSe'] Cod. Tip St. Scribo : ovrw S)).
u<pFa\i.iov vnb vTroKtipiviov. icvkXo urni TVTTOvrai.

SETHIANI. 321
o'lovei ' Tig tvttos a<ppa-/lloQ Kara Tov TVTCoy ETTOir)(TEV avT)) trap
(Tvy^pojuiiy ctTTO TrXjjyiig TrapcnrXr}- tavri] i]Tig ovy îvovcra, o'vTwg /cat
100 (TlU)g^ TTpOQ TOV iKTVTVQVrTa TCig CU'Cl- ot ZvyafiEig ETriKoiywyyaaaai tci
(jitpojiivaQ ovcTiag, 'ETret ovv uttei- Trayra OTTEpyaôirat yiyi] i^tiojy o5

poi fiev /cor' apidfiop riHv rpiuiv aiTEipa. FEyoyiyai
ap'^biv at Swajieig, Ik ê t(x)v
avEtpwv Swafxetoy airtipoi avi'^po-

105 fiaif dvayicaliog yeyovatriv aireipojv
(T(ppayid(i)v eiKoyeg. Avrai oiiv
iialv al eUQVEg a'l rwv ^laôpwv

û)(t)v lêai. TiyovEv ovv ek ovy aTTO Trjg irpoi-
Trpu)TT]g rwv rpiwv apy^Cjv TTjg avydpufxiig TuJy TpiCJy apûjy

110 avvhpo fii]g fxtyaXi) g fxeyaXr] HEyuXyg (T(ppaylôg lîay, ovpayoy
Tig tSea, a<ppayig^ ovpavov Kal yijy^ elSog k-)(ov(Tay irapaTrXi)- 70
Kai yrjg. S^^jua Se '(.•ôvaiv h trtov fii]Tpq. ofjKpaXoy I'ôvar] fxitroy.
ovpavoQ Kai y yij fxiirpq. tt a- O'vTwg

pairXi]a lov t 6 v 6 fi (p aXo v e )(ô v-
115 ff7] fieaoy, ical el, <pT}(Tiy, vtto o\piv
ayayelv îXsi rig ro uyjjfxa tovto,
iyKvoy fxijTpav oitoiov fiovXeTai

^loov rf^viKwc ip£vyi](n'iTio, Kal
evp{]a£L TO £KTU7rw/xa row ovparov
120 Kai TJjg yrjg Kai Twy ly fjiiao) irav-
Tit)V inrapaXXciKTCog vTTOKeifxevoy

yiyovE cl ovpayov Kal yijg to
(r)(rjfxa ToiovToy, oloyei fir'/Tpi^ Tra-
pairXijaioy. Kara Ti)y irpujTrjy
125 (Tvydpojiiiy iy cturw jxia^ rw ovpavio

/cat Ti] y7]^ yeyoyaaiv dweipot cvya-
fXEiJV avylpofxai. Kai EKacTTrf Ê Kal Tag Xoiirag EKTVTrwffEig ruiy
avpBpofXi) OVK aXXo ti eipya. TrayTioy EKTETViruiadai uxnrEp ovpa-
(TttTO /cat ilE,tTvir b)(TEv 7/ (Tcppa- yoy /cat yfjy fit'irp^ TrapuTrXyaiovg. <7^
130 y^2" ovpayov /cat yijg irapu- 'E/c
TrXjjCTtov nijTpq.. îg Ê ravTTfy

iraaay y^ vrro Toy ovpayoy ly To'ig
Siacpopoig ^(ooig cnrEipia^ KaTEtrnap-
' o'lovd'] o'lov it. 2 OTTO 7r\>;y»7t] aTCOirXuay.

' avvdpoiiijc, peydXijg /txfya\/j Tig iSta aippaylSog.
* Distinguendum et scribendum sic: itapan'Si)aiov kutu T)]y npwTrjv aw-
Spofiiyy, 'Ev 5' av t^ p'f(T(i> tov ovpavov /crtt Ttjg yijg k.t.X.
* Ti'jy. ^ dntipiav. ' ovpayov Kal

nl yijc.
VOL. III. Y
r
322 JACOBI BEKNAYSII EPISTOLA CRITICA.
rat Kcu i:aTafxei.iipi(TTiii [xera rov

135 (pMTog 7/ Tov TrrevfiaTOQ liyMdei' ev-
(Dcia. Tiyorey ovv Ik tov vharoQ Of TOV vSaTog yEyoyE-
•KpiiiTOyOl'OQ ttpX'/' cil'SlîOQ (7(pOCp6Q vai (paal irpuy-oyoyov apîjv ay£-
Kai \a€poc Kcii Traarjc yeriaeiog jjLocpdopoy ® Kai Xa^pov Kai Traarjg
a'lriOQ. Upaajdoy yap riva ejiirocwv ytridEiog dyytto)'^, fipaafioy Tiya gQ

140 Tolg vSaai, ciwo twv iiodrwy cieyei- Kal KU'Tjiny kpyaôÊvov rw Koajxcj
pei Kvfxara' »/ de -ibv KVfxarwv £K r?7e Tu)y vcaTwy KwijiTEwg. Tov-
yiyeaig, o'iovel tlq ovaa bpî] Toy C£ ETTiTEXEly Eiôg avpiyfiaTi
iyKVfioya ysyoyiyai Toy uyOpioTToy o(l>Etug TrapairX)]<TLoy, (pipcjy odEV r)v
7/ TOV ftovy, onoTay^ vtto riyc tov 6 (j)opwy 6 Koanog^^ Trpog yiyEaiy bp^q. qk
145 TTj'Ei/juaroc bpfiriQ opfj-i'iacKra^ knei- opyi'iaag wg jJi'iTpa Kal 'ivTEvBEy
yi]Tai. 'Ewciy oe tovto to vko tov êXovcfl (TvyiGTaadai Ti]y Twy bXior
llVEjJLOV KVîa EK TOV vdciTOQ tyEpQly yiyEaiy. TovToy ds eiyai TryEVj-ia
KoX EyKVfxoya epycKTc'ifxeyoy Tijy ayEjJoy Xiyovai,
(pvcTiy y£vyr]fj.a ^rjXEiag elXr]-
150 (j)og iy EavTM kcu tjôy to'^ KaTEairap-

fxiyoy <pa>g a.yu)d£y fjETO. Tfjg tov
TryEvâTog EVLJoiac, tovtectti vovv
^£fXQp0u)jXEyov iy Tolg ^lafopoig
E'idECTiy, o EGTi TEXEiog QEog ki,
TeXeIOV QeOV EK TTJg TU)V vZcLTliiV 90
155 ayEyy!]TOv (pt^Tug ciywdEy kuI iryEv- Kal TYJg TOV TryEVfiaTog Evuciag Kal
fiaTog KaTEi'TjVEyfXEyog elg aydpwni- (puiTog XafMwrjdoyog yEyovivai, Kal
vrjy (})vaiy oJaTrsp elg vabv <popa Eivai yiyyriâ BrjXEiag vovv tov
(pvaewg Kai aviôv kivijûti, yEy- aywdEV (TTTiydiipa kutio avafXEfxiy-
vijdeig E^ iida-og, avyKEKpvujiiyog^ fXEvoy, avv TO~ig -KEpl avyKpiTOig 95
160 KoX KaTaf-iEjuiyniyog Tolg crwîatTLy (TwuaTog GTTEvÊiv Kai (pEvyEiy, £»c-
oiovei aXaXwy'^ yEyoÊvuyy iinap- (pvyovTa^^ iropEVEcrQai Kal tijv Xvariv

Xov^ Kal (ptLg tov iXKOTOvg, cltto OVK EvpifTKElV StCt T7]V EV To'ig vdaffL
Twy (Tio fxc'iTCoy (nrEvSov^ Xvdfj- diffiv. Alo

vai Kal fx)) Zvv6.f.iEVog tj)v
165 Xvffty evpeTv Kal T))y ctiôhoy

iavTOv' KaTafXEf-iiKTai yap (nriydyp
* opfiij jxi'irpag iyKviXMV yeyovey tov avBpojTrov ij tov vov, uvotciv k.t.X.
^ opyljaaaa, ^ tiXlitpri iv tavrw, (carsxet to k.t.X.
* avyKiKpifJiivoQ. ^ dXaXwvj liXag twi: * vnapx^v.
"^
airtvSiov,
^ avtjxov ff(poSp6}> Millerus. ® ayytioj^] alriov.
"^ TovTov oi iTTi TsXeiov tiSog avp/iaTi bfiuig TrapaTrXycnov fiop<pu)9i}vai^ o a<po-
pUIV O KOOflog K.T.X.
^^ avv To~ig TnpKJvyKp'iTOig moîaroz anivSiiv iKfdyeiv Kai iK(pvy6vra k.t.X.
SETHIANI. 323
Tig iXaxioTOC ut
acTfxa ai/iodiy a I'og
SiKTjv ey TO ^ kvav-yKpi.- £§oa EK TijC Tujy v2a- 100

170 TOiQ Tro\X(Jj)'. 'iie, ^>j(7t)', ev rw tujv fiiÊiog KUTci Toy ;//aXjUwSo)' we
âXfiaj Xiyec " Yldaa ou y (j)por- Xiyovai^' "ITflfTa ovy i) (ppoyTlg
TiQi^cu ETTineXeia tov (jxoros TOV a»'W <P(i)t6q EUTlVf OTTWC puffrjTUl
avtjjdEV (.(TTi." Ilwc KaiTiva Toy KciTU) (nriyOripa and tov icutu)
TpUTTOV; CtTTO TOV ÛVaTOV TTUTpog" ayifiov ETtEyEipovTog ftpa- 105

175 TOV IT Ot'tjpOV /cot CTKOTEIVOV (Tfjoy cat Tcipaypv kui laurw voiiy
ail) fxUTOQ anoXvdelg 6 vovg TTOu'iaayTog ovk ovtu avTOV (ftacrKOv-
airi^TOV TzaTpog tov KUTwdev, (TLV IcovTa^

oitTTiv 6 ar£jj,og Iv ftpoj^M Kcii
Tapayo) iir sy eipag KVfiaTa kol
180 jEviniaag vovv tIXeiov v'lov savTov
ovK ovTa 'idiov eavTOv (cor'
ovaiav. " Avwdtv yap ijv uKTig airo

TOV TeXeiov (puTog kizeivov kv tm
(TKoXiio^ KoX <bo€>epo} KoX iriKpw KoX
185 f.llCtp^ VÛTl KtKpaTtJUEVOV OTTEp
i(TTl TVrEVjXa (pWTEWOl' llTL<pEp6^tV0V

iwai'ta TOV (ptJTog^' ettel ovy
.... r]jxa.T(x)v KvfxaTU ,
diafopoLg y eci fifjTpa

190 Tig KciTEanapixiy ....
(hg ETTi TrdyTiijy Twy iûjioy
ÊwpeTrot."' O Se dyEfiog Xa€pog

ofxov Kal <po€Ep6g (pEpofXErog ectti
rw avp âTi ocpsi TrapaTcXii-

195 aiog TTTEpuTog^' cnro tov avifiov,
TOVTECTTIV UTTO TOV b(j>EO)g 1]
ap\t) ri/C yEyyi'iaEiog Toy Etprjuiyoy

TpoTToy yiyoyEV, -KuvToyy bjj.ov ti]v
' Dislinguendum et scribendum sic : [vi'lpiavyKpiToig ...."....

[yda.Tiov'] ttoWmv" i)g, (prjolv, tv t^ \l/a\fiiii Xsyii, Udffa ovv (ppovrlg kuI tivi-
fxsXeia Toij (piorhg aywOev tan, iriZg Kai Tiva Tpoirov anb tov Siuvutov toD Trovijpov
Kui (jKOTiivov ffojuarog cnroXvOti)] 6 vovg, diro k. t, X.
^ aKOK\iw] (TKoriiiJ.
^ (pwrog'] vcarog.
* Distingue : Sawpt'iTai, 6 Sk k.t.X. ^ irTepwTca Millerus.

® Distingucndum sic : XiyovTi. Ilaaa ovv k.t.X., citandi siguis ante naca
et post Tzarpog deletis.
' avTQv, 0, (jjdffKovaiVf iSoyra s.r.X.
r 2
—
324 JACOBI BERNAYSII EPISTOLA CRITIC A.
200 E7r£t oil' KaTeiXrjTrrai to (jxJiJg Ka\
TO TTVEVfia tic T))v (iKcidapTov, frjai,

Kal TvoXvTTiJiiora yu/;rpav araKTOV
tiQ fji' o u(pig elcrep-ôfispoc, o avt-
fXOQ TOV (TKOTOVQ, 6 TTpWTO-yOrog T(Ji)V
205 vhu.TU)i', yei'ra. top avdpojTroi', Kal

dXXo ovcey tldog vvts aya-w^ ovts
yvbypiCei ?/ duadapTog jjii]Tpa' i }.iol-
i3)Q elg ovv 6 aviod ev tov cpojTog TOV teXeiov Xoyov tov livcodEV 0W-
TsXeiog Xoyng t(o ^r]pi(p rw Tog avTOV aTrojJLopfcjcravTa E'ldsi HQ
210 o0et elaeXdajV^ elg ti]V a/cct- ci(j)EU)g KEybjpriKEvai. EV jLij/rpot'*, 'iva
dnproy fii'irpay, kâizarliaag av- TOV vovv eke'ivov tov ek Toil (puiTog
Tt)v TOV dripiov rw ofioiwfiaTi, 'iva <x7rirdr]pa avaXdÊ'iv ^vvr{dg. Kat

XvcTTj TO. Serfxa to. TrspiKel- TOVTO
fxeva Tw TeXela) yo'i rw yei'iu)-
215 /it£)'w EV CLKaQapcriq. fi{]Tpag vtto tov

irpwTOTOKOv vhuTog', o(pecog, dvii.iov,
^rjpiov. AvTr], (pi]criv, sffTiv E~iyai TO ElprijiEVOV' ""Oc ev jJiop^y 115

1) TOV ôvXov fX0p(p7]^, Ka\ aVTT) Qeov virapx'^v owx apTvayiiov »;y>/-
)/ avayKT] tov KaTeXQeiv tov Xoyov aaTO TO Elvai tea Gtw, aXX euv-
220 TOV Qeov ig ui]Tpav Tvapdirov. Tov Eiciv(i)(T£ fiopcpijv SovXov Xabojv.
Kat TavTYjv Eivai t))v iJiop(pi)v oi
KaKodaifxovEg StAouffi Kat 7roXii7r/;/iO- 120

VEg îdiavoi. TaiJra ixev ovv Kal
ovTOi Xiyovaiv.
Vides quam largum certarum emendationum proventum hsec

capita attulerint. Quas si omnes, singularum rationes proferendo,
persequi vellemus, tarn arupli scribendi essent commentarii, ut hujus
epistolse cancelli eos non caperent. Quare satius videtur, de eis solis
Iccis disputare, in quibus plus quam in reliquis auxilii e B redundavit

in A. Incipiam autem ab A 36 5^. Eum locum si relegeris, sicut
editus est a Millero, nullum, opinor, invenies, qui vel ab indulgentis-
sirao lectore ferri queat, sententiarum connexum. Id vero accidit
niinore librarii culpa quam Milleri, qui quidem primum quae sana
exstant in codice tanquam vitiosa mutavit, deinde quae vitiosa sunt
* irpwroroKOV vSarog^ irpioToroKov tov vSaTog,

^ " TOV SovXov fiopipi).'" Philipp. ii. 7. IS fjiiiTpav.
SETHIANI. 325
pro sanis accepit, denique perperam distinguendo * effecit, ut distra-

hantur continuanda, continuentur autem quae sunt disjungenda.
Etenim, quod ad priraum attinet, cum A 39. codex habeat to Se
(puig, delevit Millerus particulam, quae et B 26.t exstat et ominino
necessaria est ad veram period! conformationem. Eodem pertinet
quod A 41. eWctjUTTEij'j quee est codicis scriptura, pendere a Trt'ûice A
39. praetervidit, in ej usque locum de suo suflfecit iWanwet. Quos in
errores propterea incidit, quia non detexit varum vitii latibulum, quod
est A 40. Ibi cum codex praebeat di) ng tjXiov: iterum Millerus
yjXiov,quod sanum est, mutavit in jjXio;, intactum autem reliquit C)'/
Tie (AHTIS), quod corruptum esse ex uKTig (AKTIS) ostendit B 26.
TO M ^we uKTig iiXiov. Plane eodem modo egit cum A 50. twv
tlprinivuv TpiyjLg. Retinuit enim dprijiiru)}', quod secundum B 32.
corrigendum est in Sirjprjixiviijv, pro Tptx^^JQ vero, quod non erat
sollicitandum, fortasse legendum esse dixit rpiCot' ap^wj'. Porro qui
decimum librum consuluisset, non dubitasset utrum in A 43. rod >/
iryevfiarog evtjcla htajj-iar] E)(ovaav raîv per errorem iteratae essent

litterae Eih e fine vocabuli evwSta an scribendum esset diet fxiarig, sed
* Eodem modo quas alibi in hoc de Sethianis capita peccavit, notavimus

in margine A 124. 169. B. 101. His unum praeterea exeniplum addani, ubi
recta distinguendi ratione inventa locus obscurissimus et vitiosiis, fit planis-
simus. Exstat is quidem in capita de Valentino, p. 186. 51. : 'Enu H ytv-
VTjTOQ i]v 6 vovg Kai t) dXifitia Kai ovk iix^ top [^ro recte conj. Millerusj Trarpi-
Kov TiXiiov, TTJv dyevvrjcxiav, ovketi rtXsiif dpi6p(i) 6 Xoyog Kai t) Zwi) So^d'Covcri
TOP iavriSv narkpa tov vovi>. 'AXXd ydp dvartXtl, SudeKci ydp aiwvutv
Trpo'ipipovaip 6 Xoyog Kai 7} ^w)} r(p I'ot kuI ttj dX]}9cia. Qu£e mecum sic
restituas : ovKtri riXiitij dpit'/iiii 6 Xoyog kuI tj lîoi] So^dCovcn t6i' iavrtZv iraTspay
Tou vuvv, dXXd ydp dreXil. AwSeKa ydp aiQvag Trpoa c/tpovaiv 6 \6yog k-t.^.
' Non amplius perfecto niimero patrem simin, Mentem, Verbum et Vita gloriji-
cant sed imperfecta. Nam dnodecim mtindos offenmt^ etc. Quibuscum con-
feras, p. 186. 37. : Kai irpoaiipovaiv avri^ rsXtiov dptOfôt', alojvag 6eKa.
f Ubi pro TO Se (jHog uKTig jjXiov scribendum est to ê (i:wg wg aKTig tjXlov.
Similis error p. 178. 6. peperit absurda hsec : Tr^pfsf/yo-o/iat vvv Tiva IotIv S.
\lv'}ay6pag 6 Sa^'o? f^trd rijg v/^j'ovfj.(v>]g rrapd To~ig"EX\i]ai yi]g (îXoaoiptl. Ibi
finis vocabuli "li/Wj/ni absorpsit initium ejus vocabuli quod scqui oportet, i.e.
ffty'K. Quo respicit Hippolytus ad notissinuim illud Pythagoreorum silen-
t'mm, ixffJ-vîav. — Idem vocabulura o-iy//, cujus baud parvaj partes sunt in
Valentinianorum doctrina, bis oblitteratum est in eo libri sexti capite, quod
illam doctrinam explicat : p. 188. 13. riveg ts avvv~dpx(iv Tiî Trarpl elg
yijf; et p. 197. 72. TuiWotg inpiTVxiiv OvaXivT~ivog VTrtarlinaTO tov iravTiov
âffiXia, OP ipii riXfirw)', ovTog naTtpa Kai ftv96i> Kai irdai y t) v t(1>v 'oXioi> niw-
vojp ; utroque enim loco et pro lig yrjp et pro ncici yijt' scribendum est aiyiiv.
y 3
prius re vera factum esse ex B 28. rj ce tov Ti-vevjîaroQ ehwdia (j)ip£Tai
fxiaijv 'iyovaa ratîv intellexisset. Denique, comparato B, nequaquam

eum fugere poterat, totum locum finibus circurascribi periodi unius,
cujus protasis usque ad A 48. IwEyvwKafiev extenderetur, apodosis
autem înciperet a roiavrrjc. His igitur, quae vel librarius commisit
vel Millerus, amotis omnibus, planam habemus periodum banc l-n-el :
2)) av(o £(Tr\ TO (pioQ Kal kcltw to <tk6toq Kal rovriav wg ecprjv toiovtov
Tpoirov oy, f.iEaov to Trvevj-ia, to de <pCi)Q '!ri<pvKe, Kadavrep ciktIs rjXiov,
eXXa.fnreii' eIq to v-kokeiixevov aKOTOc, ai'cnraXiv ce y tov TrvEVfJiaTOQ
cv(t)hia yLE(Tr]v e-ôvcra rct^tv ekteu'etui icai (j)EpETai Trai'ra^jJ, a»c ettI rwv
Iv TTvpl BvjJiaiJiaTdJi' T)]V EvwSiau iravTa^fj (pepofiii'Tiv kivEyvwKanEV'
TOiavTYjc Se ovcrr}g TtJQ ovrajuewg tojv dirjpr] jdEi'UJV rpi^wc, tov TrvEVfiaTOQ
/cai TOV (J)iot6q hp.ov // Svj'afiiQ egtiv ev t(v gkotei tu> KciTwdsv avTuty
TETaynEvu. *
Jam cum supra sit lumen et infra tenebrce, medius autem
inter hcec talis spiritus, qualem dixi, lumen autem ita natura sua
comparatum sit ut, tanquam radius solis, illucescat in subjacentes
tenebras, rursus vero spiritus fragrantia medium locum obtinens
pertineat etferatur in omnes regiones, stent stiffimentorum igni crema-
torum fragrantiam in omnes regiones ferri cognovimus : talis igitur
cum sit indoles trium partium, vires spiritus luminisque una sunt in
tenebrisi qu(B ipsis siippositce sunt'
Decimi igitur libri beneficio contigit, ut componerenfur hujus
quidem loci turbos omnes. Sane non tanta neque tanien multo sunt
minora, quae idem liber praestat in altero loco, qui nulli corruptelarum
generi non est obnoxius. Pertinet autem ab A 14' 2. usque ad A 199.
Ibi primum enuntiatum sic editum vides : A 142. »/ 11 tUv kv/iutuiv
yivECfiQ, o'lovEi TIC ovffa opfxt), EyKV[.iora yEyoi'iv ai tov aiBpuiizov ij tov
ftovv, OTTOTav vTTO TYjQ TOv TTVEVfiaTOQ op}xr]Q p ji iiauoa ETCEiyrjTai. In
quo redintegrando certa distinguens ab incertls, primum dico certissi-
mum esse, sub stupido isto (oovv latere divinum vovv, de quo agitur
A 152. Neque magis dubium esse videtur quin bpî](Ta(Ta corri-
gendum quo utitur B 82. o k6(tôq TvpoQ yii'saiv opj.ia.
sit in 6pyi}(ra(Ta,
opyrjaaq wg }xriTpa. Hoc autem reposito, sequitur necessario, jjLijTpay

alicubi inter ea quae antecedant collocatum per lacunam excidisse.
Tria haec certa esse mihi quidem videntur quae praeterea requiruntur, ;
ex multis, quae possunt afFerri non inepta, eligenda sunt maxime pro-
babilia. Quas Tu judicabis utrum assequutus sim scribendo sic:
?/ Ê Tbjv KV[xaT(ov yivEcric, o'lovei tiq oixra op/dt) fiijTpag, lyKVfiwv
yiyovEV tov ai'dpMTrov i) tov rov ottotcw vtto tyiq Trrev/iciroc opfif/g
opyyuaaa EiTEiyi]Tai. Undarum autem ortus, quasi impetus quidem
'
uteri, gravidus foetus est Homine vel Mente, quando spiritus

SETHI ANI. 327
impetu lumens id appetebat.' Sequitur A 146 — 166. longus vex--
borum cursus participiis in infinitum propulsus neque usquam con-

sistens. Pausam igitur aliquam ut nancisceremur, elkrjôg A 149.,
6
quod in codice sic exstat : £tX?;<|)we, mutavi in elXi'ifr], ibique finem

protaseos statui ; deinde ut apodosis quoque haberet quo niteretur,
ex Kal Ej(nv A 150. effeci Karixî. Qua via ad talem pervenimus,
quae intelligi certe potest, periodi formam, A 146 — 152.: 'Ettcij/ de
TOVTO TO VTTO Tov cii'Sfiov KVjxa EK Tov v^ciTOQ eyepOep Kal kyKVfiova (.pyaaa-
/jLEvoy T)jv ^vffiv yivrrjfxa BrjXeiae elXijcpr], kv kavTu) Kariêi to kute-
(TTTapîvov (pwQ ai'U)dev jxeto. ttJc tov TryevficiTog evuiciac, TovritTTi vow
K. T. \, ' Cum vero naturam
hac unda a vento ex aquis excitata, quae
suam gravidam reddidit, foetum femince concipiat : retinet in se lumen
superne simul cum spiritus fragrantia disse^ninatum, hoc est, Mentem,
etc. Jam in reliqua periodi parte Nowe ille describitur accuratius
diciturque A 159. (rvyicEKpvmxEroQ kciI KciTaiiEiîiynEVOQ toIq (^Mp.aatv
olovE\a\a\u}v yEvof.dv(xJV vivupypv KaK^wq tov (tkotovq. Ibi (TvyKEKpvji-

jjLEvoQ eodera modo corruptum est ex (jvyKEKpinkroc quo supra p^
124. 30. diaKEKpviufxii'rjQ factum ex diaKEKpifiirrjg. Deinde 'sub aXaXwu
yEvofxivtav quid lateat nescit ' Millerus. Ego, quod prtefiscine
dixerim, scire mihi videor. Latet enim ctXac tHjv yEvo^kvuiv 'sal
omnium qucB sunt *,' qua similitudine Mens ilia superne delata omnia
sustentare significatur. Prorsus eodem modo Valentiniani, secundum
Irenaeum adv. Haer. i. 6. 1. dixerunt to -KVEvnaTiKov elrot to aXag kcu
to fiog TOV Koajxov. Neque ulli iion in mentem venerit Matth. v. 13.
vfiElg EtTTE TO aXag Trjg yrjc, et quae in Novo Testamento reperiuntur
similia. Hac igitur conjectura aliisque quibusdam mutationibus
necessariis in verborum ordinem receptis, ultima totius periodi pars
evadit talis : A 154. rcXfioc Oeoc o-uyvecpi/xtjoe kc" cara/xe-
Lnyaii'og TO~ig aufxacm', oio)'ei tlXac twv yEyoftiyu)}' i/Trapj^wj^ tcai <jj<ug
Tou (TKOTOvg, airo twv (Twârwi-' (Tivevd u) y Xvdrjrai kciI ytu) Ovruj-iErog t>]u
Xv(Tiv EvpE'iv Kal Tijv ^lEôcov kavTov. ' Perfectus Deus

confusus et commixtus cum coiporibus, qtiasi sal omnium rerum
existens et lux tenebrarum, ex corporihus exsolvi studens, neque solii-
tioneiii et exitum reperire valens.'

Haec pro virili parte perfecimus auxilio libri decimi adjuti fere
nuUo. Id praesens deraum et salutiferum adest inde a posteriori parte
* Quod ad ytvoûi'<ov attinet, conferas p. 185. 5. : Kcti Travnov rijg yiv'tonxig
airia tiSv ysvo/ifj'W)' ; p. 183, 69. : (^///iiowpyoi/ tê tivui tmv \(y ojx'tvuiv rrajTw)',
scrib. ytvojuerwv.
i- 4
ejus enuntiati, quod jam codicis nostri librarius in exemplari suo vel
difficile lectu invenit vel dilaceratum lacunis, Neque vero, quod in
quibusdam recte fecit, omnes lacunas signavit interstitiis vacuis.
Unde factum est ut continua legantur heec : A 169 .... XvavyKpirois
icoWaiv. iicj (prjalv, kv ru) ypaXjj,^ Xiyei' " Ildffa ovp (ppovrlg icai
l-mixtXeia rov (^wtoq civcodep kari" Ildie koX riva rpoiToy ; axo rov
ârcLTOv Tov Troprjpov kuI (TKortivov awjxaruQ ciTroXvOelQ 6 vovq k. r. X. In
quibus peene tot ineptiae insunt, quot vocabula. Nam primum quideni
verba ilia : iraaa ovv (ppotrlg Kal tTri/xe'Xeia rov 0a»roe avwdiv tort, quae
ex psalmo scilicet afleruntur, nuliam continent sententiam in se
absolutam, cum non addatur id, quo tendat * cura et solicitudo
luminis.' Deinde neque in Davidicis Psalmis exstant, neque ex
Sethianorum psalmo aliquo deprompta esse possunt. Id enim si
verum esset, non we, ^rjorly, kv tui ;âX^w Xkyei scripsisset Hippolytus,
sed vel addidisset nomen ejus, qui psalnium condiderit, vel plurali
numero, Xiyovai, usus Naassenorum afFert
esset, sicut fecit supra, ubi
psalmum : p. Postremo
122. 76. \paXiJ.6g avro'ie k(Tx,iîacyTai ovtioq.
quid interrogetur per verba ttwc kuI riva rponov nequaquam apparet,
neque magis intclligitur, quo tandem pacto tali quaestioni respon-
deatur per verba proxima. Tot igitur tantasque adesse in hoc loco
difficultates, quivis, opinor, perspiciet, qui divino rationis munere
recte uti didicerit. Promptara vero et probabilem earum solutionem
vereor ut vel sagacissimus inventurus sit, nisi nitatur adminiculo,
quod fauste subministrat B 99. : lib k£6a kK rfjc ruty vdarwv y.ii,EU)Q
Kara tov \paXfio)o6v wc Xkyoviri. " Ildffa oiiv j/ (ppovrle rov civw fwrog
kariv, OTTWC pv(rY]Tai tov kutu) (nrivdiipa citto tov kcitcj TraTpog ''
k. t, X.
Inde jam certiores reddimur excidisse A 170. ante wc, (ptjalv, kv tu>
xpciX/jiM Xiyei locum aliquem Davidicorum Psalmorum, in quo de
clamore ex aquis sublato ageretur. Talis autem locus reperitur
Psalm. 29. 3. (pMvi) Kvpiov kwl twv vlaTwv, 6 Qedg ttJq Bo^rjg k^povTr/ire,
:
Kvpiog vcutwv ttoXXmv, ejusque reliquias servatce sunt in ttoXXwv

krri
quod legitur A 170. Atque ilium Psalmorum versum, quippe in quo

ipse Kvpoig clamorem tolleret, a Sethianis acceptum esse de ipsorum
Gfw teXeiu) (A 154-.), veri videtur esse siinilius, quam alios quosdam in
quibus, velut Psalm. 93. 4., clamor quidem tollitur, verum non a Deo.
Hac igitur via eo perveni ut in margine sic haec Icgenda et distin-
guenda esse annotaverim : A 169 *[7rE^pi(TvyKplToig . . .
'* [wârwr] ttoXXwv " (bg, (f)r)(T\v, kv t^ xpaXfiu Xiyei. Quo facto, nulla
* Sic scribeiidum esse pro .... XvavyKpiroir, quod exstat apud Mil-
lerum, CoUigO ex B. 05. : irvr run; TTtpiuvyKpiTotg.
SETHIANI. 329
araplius adest causa cur citandi signis includantur proxima. Quae

quidem in unius gyrum periodi sic compellenda sunt, ut ex A 176.
dTroXuSet'c recuperetur id quod vocabulo puo-r/rat B 102. respondeat.
Hoc jam fit facillime sic : itaaa ovv (ppovrig Kai kirifxiXîa tov (pojTog
(JLVwdiv EffTl, TTWC KoX TlVa TpOXOV CtTTO TOV BuVaTOV TOV TTOl'TjpOV Kul
(TKOTuvov aojjjiaTOQ aTToXvdeii] 6 vovg. ' Omnis igitur cura et sollicitudo
superni luminis est, qua via et ratione ah improbi et obscuri corporis
morte solvatur Mens.'
Paullo post, A 185. oirep tori Trvtvjia (poJTeivov lirKJiepofievov kizavw
TOV (pwToc vitiosum esse, in oculos incurrit. Nequaquam enim cum
luraine comraisceri lumen dictum erat sed cum aKOTiio* kciI (l>o€epu»
Kal TTiKpio KoX fXLapQ vZaTi A 184<. Neque dubitari potest, quia pro
k-Kavti) TOV (j>wt6q sufficiendum sit tTvavu) tov vIutoq, cum appareat
Sethianos respicere ad Genes, i. 2.: koL ttvev fia ^tov kittipEpeTo

k-rravu) TOV vZaToq. Quae statim sequuntur miserum in modum la-
cunosa, conjungi videntur vinculo periodi unius, cujus apodosis incipit
ab A 195. dizo TOV dykfiov. Quare nihil mutavi nisi A 195. irTepioTog
in TTTspwru, quamquam Millerus, qui talem periodi forraam vel
non intellexit vel non probavit, post w-epwrM fulcrum orationis
inseruit wc-
Hujusmodi rationibus ductus istas, quae copiosiorem disputationem
postulare videbantur, institui mutationes in A. Non pauciora quidem
neque minora movenda erant in B. Ea vero tam manifesta sunt fere
omnia, ut et Tui et mei otii prodigus videar, si singularum caussas
proiixe explicare velim. Quare de solo B 3. breviter dicam, quippe
ubi et vitii origo magis quam in reliquis delitescat, et variae pateant
emendandi viae. Ex quibus eam quae videbatur simplicissima esse
ingressus primum quidem perspexi, vel ipsum Hippolytum excer-
pendi festinatione abreptum, vel librarium negligentem, utrumque
autem homceoteleuto deceptum ab A 4. eKaaTrju he twv ap-)(û>y trans-
tulisse ad A 10. tfcairrj? twv a'p^^wv TricpvKe. Quo factum est ut
omitlerentur media interque ea periret subjectum ndv o,ti k.t.X.
A 8., quod pertineret ad Trkcpvice. Deinde ZvvaaQai ab initio ascriptum

emendandi caussa ad alterum yevkaQai, quod exstat B 7., per errorem
insertum est ante prius yeriadai B 4. Quapropter B 4. hvyacrdai
delendum esse, contra B 7. ysrkcrdcu mutandum in IvrciaBai, quod
pendeat a Tri<pvKe B 4., significavi in margine. Praeterea ut tenor
* Codex : nKoXtifi, quod cum aqua conjungi non potest. Scripsi ffKori<it
secundum A 84. : vCuop o-K-oT-tirdj' Kni 'loftpor.

aliquis orationi constet, olorei B 6. disjunxi ita ut fieret oiov el et eyyvg

ante yivoiro B 6. ascivi ex A 19. kyyvQ yirof-itvo}'*
Jam postquam tria capitum paria, quas quidem erant de Naassenis,
Peratis, Sethianis, pertractavimus, satis, opinor, patefactum est?
quod initio hujus epistolae dixi, a libro decimo afFerri multis reli-
qiiorum librorum locis mutilatis et vitiosis auxiliura fere idem quod a

codice integriore exspectari possit. Tarn prosperum adjumentura ut
futurus aliquis editor ad capitum paria, quae restant, et velit adhibere
et possit, Tu, scio, mecum vehementer optabis. Tali igitur viro hoc
negotium, quod nos inchoavimus, orani ex parte perficiendum com-
coronidis loco his pagellis pauca quaedam addamus de
mittentes,
quibusdam Heracliti Ephesii fragmentis, quje in Hippolyteo libro
reperiuntur.
Ordinem Hippolytei operis si sequimur, primo loco Heraclitea
verba talia reperimus, quee fieri potuit ut esse Heraclitea ignoraverit
ipse Hippolytus. Inveniuntur autem in excerptis ex aliquo Naasse-
norum libro, quern qui scripsit Eleusiniorum mysteriorum ceremonias
secundum Naassenorum placita explicare conatus est: p. 115. 4.
Tovro, earh' o Xeyovat
(j)r)(TLy, oi Karuypytaaîvoi rwf 'EXeviTij'twv ra fjivtr-
Ttjpia' " Otyutroj' } Si Icttl to. jJiiKpa. p.EfXvrijii.vovq avOiq ra fxeyuXa

fivEladni. M.opoi yap êiiôveg fieiôvag fioi pag Xay-âvovci."
M.iKpa, (priirlv, earl ra fivcrrijpia ra rfjg JJeprreipoi'rjg KaTw
Tavr E(TTi, (prjdi, ra fxiKpa [xvcFTi'ipia ra TTJg (rapKiKfJQ yeviaeioc, a ^veQiv-
TEg 01 ai'6pu)Troi jxiKpa Travaaadai ocpEiXovai /cat fjiVEiaQai to. fiEyaXa ra
eTTOvpai'ia. 01 yap Tovg ekeT, fprjcrl, XaôrrEg jxopovg \_fiEl!!ôvag tVâl t
fiEiôvag jxoipag Xaf-iâvovtriv. Cujus loci ratio, quam quoad potui
significavi distinguendo, haec est, ut scriptor Naassenus commentetur
in alicujus de Eleusiniis mysteriis scriptoris verba ea, quae citandi
signis inclusi. Itaque vocabulum êîltov (v. 2.) reddit per ocpEiXovm
(v. 7.) et quid to. fxiKpa koX to. fisyaXa secundum Naassenos significent
aperire studet circumsci'ibendo et addendo. In ultimis autem istius de
mysteriis scriptoris verbis quae haec sunt : jiopoL yap fxei'CovEg nEi'Covag
fxoipag Xay-j^civovdi, Ephesii philosophi orationem adesse, fortasse ne
Naassenus quidem scriptor magis perspexit quam Hippolytus. Nos
vero totidem litteris ea tanquam Heraclitea allata videmus a Theodoreto
et Clemente Alexandrino, unde in Schleiermacherianam Heracliteorum
* Milleri annotationem ad 316. 52, (=B 5.) non intelligo, cum taceat de
oiovii y'ivoiro.
t Sic Millerus pro eo quod in codice est B'tixtov. :
X HaBc vel sioiilia per homoeoteleuton excidisse apparet.

:.
HEEACLITEA. 331
f ragraentorum collectionem abiere, fr. 54. (vol. ii. p. 124. 0pp.

Philoss.) Frequentabatur autem hoc dictum in sermonibus hominum,
sicut multa alia Heraclitea acuta quadam brevitate insignia, atque sic
pauUatim, quodfieri solet in proverbiis, in significationeni conversum
estaliquantum discrepantem a vera ipsius auctoris mente. Quam

cum Schleiermachero Theodoreti loco nixus earn fuisse arbitror, ut
horainibus in bello occisis honores et praemia eo majora tribui quo
majores labores et pericula subiissent, apto quodam magni sui operis
loco diceret Heraclitus.
Proximum ab hoc fragmentum, jam nomine Heracliti ascripto, in
Hippolyteum opus ex Peratico aliquo scriptore translatum est, qui in
aqua principium mortis contineri, quag quidem est Peraticorum opinio,
etiam ex Grsecis poetis et philosophis demonstrare susceperat: p. 132.
60. Ov fiovov Ze TOVTO, ^riaiv, ol iroirjTal Xiyovmv, dW »j3/j Kai ol
ffocpwraroi tmv E\Xj;>'wj', ihv etrri /cat HpaicXeiToc, "etc" Xiywv "ipvyiic
£t yap BayaroQ voujp yiricrQau' Sic quidem hsec distribuit Millerus,
praeterea 'pro tl yap legendum esse
in annotatione pronun-
tir] ar'
tians. Cui nemo, puto, obtemperabit, qui Schleiermacheri librum
inspexerit. Ibi enim cum fragmentum 49. p. 117. sic perscribatur
\pv)(^rjai BayaroQ vhwp yeriadai, vOari he ^draroQ yi]u yeviadai' Ik
7>/c c'e vhwp yiverai, t^ vlaroQ Ik ip'^X'h statim quivis intelliget totura
Hippolyti locum distinguendo et corrigendo administrandum esse ita
Ov fioi'ov c£ TOVTO, (priaiy, ol Trotjjrai Xiyovaiv citAX' ?/0>j /cat o't (TO(}>wTaTot
TU)V 'EX\)]vijji', (jju icTTi Kui 'HpciKXeiTog tig, Xiyuyy '')pv)(î}(Ti yap vavciroc
vdwp yeviaQai."
HfEC igitur fragmenta per occasiones oblatas interseruntur operi
Hippolj^teo. Verum etiam dedita opera locos Heracliteos larga manu
efFudit Hippolytus in libro nono, ubi Noeti doctrinam ex Heraclitea
philosophia prodiisse probaturus est. In quo demonstrando ita
versatur, ut disputationi suee quasi quamdam
tabulam preemittat
earum notionum theologicarum, quarum maximum est in Noeti
haeresi momentum, casque ipsas jam in Heracliti opere inveniri
ostendat singulos hujus locos afFerendo. Ergo in eligendis Heracliteis
certo quodam consilio ducebatur Hippolytus. Id si semper ante
oculos nostros posuerimus : cum per labyrinthum variorum errorum,
quos in interpretandis vel potius detorquendis Heracliteis commisit
Hippolytus, licebit pcnetrare, tum nonnulla certe scribendi menda
tollere poterimus, quibus Ephesii dicta jam per se obscura etiam
crassioribus tenebris involvit librarii negligentia. Verba autem
Hippolyti, quibus tabula ilia, quam diximus, continetur, sese habent
sic: p. 280. 51. WpaKXtiTog fxlv ovv fijaly tlvai to ttoi' (1.) Siaipe-
Tov ahiaiptTOV, (2.) yevriror ay evrjrov, (3.)-9'J'rjroJ' aduvaTov,

(4.) Xoyov, (5.) alojva, (6.) Trarepa vloy, (7.) êoy SiKaioy.
Continue locos quosdam Heracliti p. 280. 60 65. ascribit, in quibus —
cum doctrina de discorde concordia tradatur, ita eos accipit Hippo-
lytus quasi Onine {to ttup^ et posse dividi dicant et non posse. Unde
confirmare vult illud contrariarum notionum par, quod in tabula
posuit primo loco, SiaipsTov aliaipzTov. Deinde \6yov esse to -kuv
secundum Heraclitum, quod quarto loco exstat in tabula, expiscatur
ex nobili illo totius Heraclitei operis exordio, quod habes apud
Schleiermacheruni fr. 47. p. 111.: \6yov TovZe Iovtoq det dlvveToi
yivovTUL avQpu-KOL k.t.X. Hucusque negotium, quod sibi peragendura
proposuerat, facile successit Hippolyto. Veram sexto tabulae loco
etiam vloy dictum esse ab Heraclito to irdu affirmaverat. Cujusmodi
quid quia totum Ephesii librum perscrutatus indagare nequivit cum :
astuta quadam vocabulum aliquod confugit, quod

simplicitate ad
vocabulo vlog cognatum esset, nimirum ad ttoTc. Hac via deprehendit
verba commodissima, ex quibus eadem opera TraTâ sive vlov appella-
tum esse to ttcLv probaret tum vero etiam altSua, quod quidem dixerat
quinto tabulae loco. Itaque p. 281. 72. scripsit liaec : "On hi ktrTiira'tq
TO Trav Kai hi alwvoQ alwytog PaaiXevg tu)v oXwv ovTuyg Xiyei '
" Alijy Tralg icTTi Trai^tjjv, TTETrevdjy waihog rj paaiXrj'tT}." Horum

Heracliteorum verborum qualis vera esset sententia, olim copiosius
aperui in Musei Rhenani volumine septimo, p. 108. seqq. Pertinent
enim ad doctrinam de raundis continue et creatis et deletis, quam
tradidit Heraclitus similitudine repetita a pueris, qui quae modo ex
arena gedificarunt aedificia statim diruunt.
Proxima edita vides a Millero sic: p. 281. 74. "Ort Be Icttlv 6
l^TToXefiogJ TTCiTtjp TraPTUjy twv ytyovoTWV yevTjTwv, ayivr^Tog Knaig
CT}fxiovpy6g, sKeh'Ov XiyovTog ciKoxjuy^tv ' " JloXenog iravTwr fxiy iraTijp,
KavTiov Be l3a(TiXevg" Ubi inter 6 et TraTi'jp inseruit Millerus TroXefxog,
quia quod esset Hippolyti in afFerendo hoc fragmento consilium baud
intellexit. Neque enim quidquam curabat Hippolytus quo loco in
Heraclitea doctrina esset o iroXefiog verum hoc agebat, ut id quod
;
vto)^ dictum esse modo sese probasseopinaretur simul iraTepa nominari

ab Heraclito monstraret, atque sic Noeti placitum, tov uvtov vlov
eivai Kai iraTepa (p. 284. 57.), Heracliteum, non Christianum, esse
argueret. Idem autem Noetus* cum iraTepa et vlov yewrjTov simul
* P. 284. 54. sic scriptum exstat in codice Ovrwg Kara t6v avrov Xoyov
:
uKpuTHTog oKpaTTjTog, dytvTjTog, ciQavarog Kal Bvi/toc. Ibi Millerus alterum

ciKPaTriTog delevit, quamquam in promptu est totum locum et corrigendum
HERACLITEA. 333
et dyivvr]Tov esse dixisset, etiam hoc ex eisdem Heracliteis verbis

extundcre aggressus est, ut promisso staret quod secundo tabulae
loco dedisset. Unde totum locum jam perspicimus conformandum
esse sic: On ?£ ecrriv u Trarrjp iraPTii)v ruiy yeyovoruv y£Vvr}TOQ ayiv-
vt]TOc, KTiariQ ^r]fiiovf>yog, tKeivov XeyovTOQ aKOvcjfxeV " IloXejUOC Trajrwv
jxey TraTi'ip Ian, ttcivtojv Se j3aai\evg." ' Qui vero pater sit omnium
rerum, et creatum non creatum, creaturam simul esse et creato-
esse et
rem, ex ipso audiamus dicente sic: Bellum omnium pater est, omnium
rex.' Nimirum cum Heraclitus id velit, ut omnia e bello, hoc est, e
contrariis nasci dicantur, sic hoc detorquet Hippolytus, ut contraria
quaivis Patri ab Heraclito tribui inde probet ; eodem igitur jure
creatum Patrem quo non creatum, creaturam quo creatorem.
dici posse
Haec si recte disputata sunt, etiam ktIctiq ^rjinovpyog, quod in KriaewQ
ZrfynovpyoQ mutari voluit Millerus, non sollicitandum esse videmus.
Continent enim haec verba alterum contrariorum juxta positorum par,
quod priori yevvriTOQ ayivvr}TOQ respondet.
Minores admovendae erant machinae ut ^v-qrov et dQavarov idem esse
secundum Heraclitum appareret, quod tertio tabulas loco positum
erat. Id enim facile deducitur ex fragmento Schleiermacheriano 51.
p. 123. : êoi ^vr)-o\ avQpwiroL liddvaroi îovreg rvv kKEivfav ^dvarov
^vrttTKovTEQ rfjv (.KEivwv ^w?'/v, quod paucis mutatis ascribit Hippolytus
p. 282. 22. : Aeyet Zs. ofioXoyovfxivwQ to adayarov elvai ^yr]r6v Kai to
S'vrjToy uQayaTov hia Tuiy TOiovTCjy X6yu)y' ('idayaTOi •9'j'jjrot, Bi'tjtoi
adcivaTOi, îLyTEQ Trjy EKslytjy SfdyciToy, Toy ê EHEiyioy (3ioy TsdyEWTEg.

Restabat quod ultimo erat, agnosci ab
loco tabulae positum
Heraclito S'Eoy BUaioy ' Deum justum,'
ultimum de universa
h. e. qui
rerum natura judicium agat. In quo coraprobando ordinem eschato-

logiae Christianae tenuit Hippolytus, atque primum quidem mortuorura
resurrectionem ab Heraclito tradi dicit. p. 283. 25. : Aeyei ê Kal
trapKog aydaracriy TavTrjg (payEpdg iy ?j yEyEyi'ifXEda, Kal Toy QEoy oJBe
ravTTjg Trjg ayaerrdcrEOjg a'trioy, oiiTiog Xiyojy' ""Ev0a 2' eovti Eiravia-
ratrdai kui (pvXaKag yu'Eadai iyEpTiiôyTCjy /cat yEKpiJjy." Ibi eytpn-
ôvTuyy vocabulum Cujus loco quid scripserint et
est nullum.
Heraclitus et non potest, ubi
Hippolytus obscurum esse amplius
semel in priori vocabuli parte agnoveris antiquum illud adverbium
iyspTi, cujus duo tantum praeter hoc mihi quidem innotuere exempla.
Quorum unum exstat Sophocl. Antig. 400. in oratione vigilis de se
suisque sociis, qui invicem sese ad diligentiam adhortabantur, nar-
rantis haec :
et supplendum esse sic : o'vrojg kuto. t6v avroy Xoyov dicpa.Tt}Tog Kot KpaTrjTog,
dyeyv7]Tog [sat ytvvtjrog], dOdyarog Kai 3%'>]t6q scil. ^v 6 Qtoc.
: :
334 JACOBI BEENAYSII EPISTOLA CRTTICA.
KaOr'ifieQ' uKpuv Ik TTuywv V7rt]Vi[ioi,

6rijii]v dir' avTov firi jSdXoi TtttpivyoTiQ,
tyepri Kirwv civdp' dvr]p iirippoSoig
KciKolffiy, i'i Tig tovo' djêiSijcroi ttovov.
Alteruni invenitur Rhesi v. 525., in Hectoris oratione
vixag H pdvrag xpi] irporaivl ruêtov

ippovpfiv iy epri,
Ubi eyeprl quod ab eyeipu) ductum significat *' vigilanter " prorsus
eodem modo conjungi vides cum (ppovpeh', quo apponitur ad (pvXaicaQ
yirsffdai in Heracliteo fragniento. Jam hoc adverbio ex priori parte
enucleato, per lenissimam mutationem ex altera parte iyepriiûPTbJv
efficitur ^wrrioy "vivorum" qui respondeant " mortuis " juxta positis
in KOI vEKpG)v. Denique prima fragment! verba

vitiosa supersunt
h'Qa o' lovTi. In quibus emendandis ducem Hippolytum ipsum
sequimur, qui cum Heracliteum locum eo consilio afFerat, ut Deum
resurrectionis auctorem ab Ephesio philosopho agnosci inde ostendat,
aliquid de Deo ibi legerit necesse est. Itaque totum fragmentum
sic scribendum esse existimamus hQa lia Qtov te kiraviaracTdai kcu
:
(pvXaKag yiveaQai iysprl C^vtwv koi vEKpuiv. ^

Ibi Dei ope adstare
et vigilanter cuslodes fieri vivoriim et mortuorum.' Hujus frustuli
qusenam vera sit ex Hei-acliti voluntate sententia vix poterit certo
dici, donee Integra, unde abscissum est, oratio in lucem prodierit ali-
cunde. Interim non absimile videtur esse veri, respexisse Heraclitum

ad vetustam opinionem de aureae setatis hominibus post mortem
bonorum dêmonum loco habitis, cujus opinionis vestigia exstant in
Hesiodiis "Ejoyotg v. 107.
av'-dp tTTiiStj TovTo y'ivog \_xpv<yi-oi''\ Kara yaXa Ka\v\piv

ot jU£j/ Saiixoveg ciyvol iTTixOovioi KoKtovrai
(adXoi, d\(S,iKaKoi, (pvXaKsg ^vtjtojv dvQpwTroijv,
TrXovroSorai' Kai rovro ytpag (3a(nX)]tov ia-)(pv.
Hippolytum vero, ubi vocabulum ETvaviaraadai in Heracliteo

libro offenderit, statim de Christiana
itvaaTaaEL vEKpwv cogitasse,
non est quod magnopere miremur, praesertim cum vel majore
violentia utatur in ultirai judicii doctrina ex Heraclito eruenda sic
quidem : p. 283. 29. Ae'yet Zk Ka\ rod k6(Tjiov Kpiaiv koi iravru)}' rwy Iv
"
aurw S(a Trvpog yivEadai, Xiyiov ourwc " Ta ^£ iravra olaKiÊi KEpavvog
TOVTE(TTi KaTEvQvvEL' KEpavvov TO TTvp Xiy<i)v TO alwrioy. Quod si per se
HERACLITEA. 335
spectaveris, sane non poterit dici errasse, qui oladlêiv voluerit inter-
pretai'i per KarevQvvEiv.Etenim Karevduyeiy potest quidem non minus
quam olad'Cfîv significare tfmgere atque reapse hoc vult Heraclitus,
'
'
fulmen igneuni, quod est ivvp aell^wor, omnium rerum principium,

gubernare atque dirigere omnia. Verum hajc significatio nequaquam
eo ducebat quo pergebat Hippolytus. Quapropter ascivit alteram,
ex qua KaTevOvyew idem valet quod pravum rectum facere, corrigere,'
'
atque sic eo pervenit ut ex verbis Heracliteis hanc exsculpserit

sententiam : 'Fulmen omnia corrigit ' i. e. judicat, punit.
Jam pertractatis notionibus, quibus tabula ilia constat, omnibus,
prsestitisse videmur quod nobis propositum enim apparuit,
fuit. Satis
qua ratione Heraclitea tract'averit Hippolytus. Id autem non alienum
visum est, quod hoc loco exponeretur, cum aliquantulum conferat ad
recte cognoscendum Hippolyti ingenium, cujus imaginem artifici
manu in libro Tuo delineasti. Reliqua vero, quae de his ceterisque
fragmentis Heracliteis et plura dici possunt et graviora, cum magis
ad Heraclituni pertineant quam ad Hippolytum aptiorem locum :
propediem invenient alibi. Interim ut hasc, qualiacunque sunt,

benevole accipias mihique et meis studiis favere pergas etiam
atque etiam rogo. Vale. Scripsi Londini d. xxvi. Sept. mdccch.
336 JACOBI BERNATSII EPISTOLA CRITICA.
EMENDANTUR
HiPPOLYTUS,
JACOBI BEENAYSIl
AD
HERACLITEA FRAGMENTA
AB IIIPPOLTTO IN REFUTATIONIS LIBRO NONO SEKVATA
ADNOTATIONES.*
P. 365. 1. 3. Scov Ûaiov.'] " Deum justum" siveDeum judicii, i.e.
qui ultimum judicium exercet, quod ex Heracliti fragmentis expiscari

studet Hippolytus infra p. 367. 1. 26. : \iyei de koI tov Kocrfxov Kpicnv ical
7ravTU)i' TMV ei> avro) ^la irvpog yipttrdai, Solennis autem est apud scri-
ptores ecclesiasticos haec ^lov hiKalov significatio opponiturque •&£«
ayadf " dementi Deo" siveDeo clementiae.Velut Clemens Alexandrinus
Strom. V. 14. 131. p. 727. P. ex Iliadis G 69. xpvaEia rrarrjp irlraive :
ruXavra probaturus est, notum fuisse Homero dtKaiov Beov, Menan-

drum autem versu itTrayra 2' ayadof eirai tov êoy notitiani êov
ayadov prodidisse. Eodem modo Ptolemaeum, vafrura istumraulier-
cularum aucupem, illis Dei attributis uti memini in epistola ad Floram,
vide Grabii Spicileg. ii. 79. 232. ed. pr. Conjectura Wordsvvorthii,
qui pro îKaioy legi vult sIkoIov, mihi videtur eh^ sive temere pro-
posita esse. Neque enim causam reperio ullam, cur Hippolyto
tantam amentiam imputemus ut "fortuitum" ab Ileraclito dictum
esse Deum deliret.
1. 4. £v irayra £i St vat. J Codicis scripturam elMyai cum prior

Millerus in elyai mutasset, errantem ducem nil mali metuens secutus
est Wordsworthius. Qua temeraria mutatione quantam totius do-
ctrinae Heraclitese ignorantiam uterque ostenderit, patefactum est in
* Vide supra in prime Ajialectoruni Voluinine, p. 365.

VOL. J II. Z
338 JACOBI BERNAYSII AD HERACLITEA FRAGMENTA
dissertatione de novis fragmentis Heracliti Musei Rhenani Voluraini

ix. p, S^l. inserta. Ibidem, p. 248. exponitur cur pro codicis loyjxaTOQ
legendum sit \6yov.
1. 12. (.oiKa(n.'\ Pro codicis ctTrftpot £i(7ij'scribendum esse
cnreipoKTiv
Wordsworthius; sed ut probaret quam recte docuisset
aTreipoiffiv vidit
Aristoteles verum coUigi posse etiam e falsis, ad sententiam suam

defendendam scripsit hsec " Delet elai Millerus, adstipulante, ut ait
:
Clem. Alex. Strom, v. 718., sed ibi Kujipolc ioiKucn Clemens, unde pro
AHEIPOI EISIN koiKacLv legere mallem AnEIP0I2IN ioiKaai"
Profecto egregia ista logica meum captum excedit. Qicia alibi in
fragmento prorsus discrepante ab eo de quo agimus exstat KioôiQ
ioUaai, propterea scilicet in hoc fragmento legendum est aireipoKriv
eoiKairi, Nescio ad quodnam cx'/i"" ^'^^^^ syllogismus referatur.
Neque adeo verum est dixisse Millerum, Clementem, Strom, v. 718.
adstipulari omissioni vocabuli elai, sed simpliciter dixit Millerus,

" Clementem recte omittere £l(Ti," cum pauUo ante per aliam occa-
sionem numerum paginae 716. Clementinae apposuisset. Earn paginam
si evolvisset Wordsworthius, statim errorem Milleri deprehendisset,
ipse vero a mira ista conclusiuncula cavisset. Etenim afFert quidem
Clemens illo loco priorem hujus Heraclitei fragmen ti parti eulam, sed
ultra verba aKovaavreg to irpioTov non progreditur, ita ut omissi additi-
ve post ciweipoL ne possit quidem uUum esse testimonium de-

elai
mentis. Nimirum pro " Clemente" voluit Millerus vel certe debuit
dicere scriptorem alium et quidem Sextum Empiricum, a quo solo
Heraclitearum reliquiarum ante inventum Hippolytum coUectores
posteriorem hujus fragmenti particulam sumere potuerunt. Jam
apud Sextum adv. Matthemm. vii. 132. revera exstat amipoi koiKaai,
omisso Eiai verum quia constructio verbi loiKerai cum nominativo
;
dubitationi obnoxia sit, sane prsestat lonicam dativi formam diteipoi-

aiv e vestigiis Hippolyteae scripturse eruere. Haec uberius quam pro —
rei gravitate exposui ut virum, qui aliorum negligentiam paedagogico
supercilio castigare suscepit, etiam in eis labi demonstrem, quae sine
ulla ingenii ope per solam ah:pi€eiav administrari possunt.
P.367. 1. 25. hdads iouTciQ.'] Nuper codicis scripturam h'da c kovri
refinxeram in h'da oia Beoy re, liberiore nee tamen veri dissimili con-
jectura. Supervenit Wordsworthius et solam terminationem vocabuli
eot'Ti in Id quanquam praestare alteri coujecturae in
eovrac mutavit.
tam mutilo fragmento nemo dixerit tamen quia verum esse potest, a
;
Wordsworthiosumpsi, ne me fastidiose omnia sua respuere criminetur.

Sed fatalis quaedam vis transversum agere videtur Wordsworthium.
Si quando ei contingit ut proferat aliquid quod non falsum esse possit,
:
AB HIPPOLYTO SERVATA ADNOTATIONES. 339
statim misellas veri scintiliulas obruit erroribus gravissimis. Olini

quidem Davus dixit Horatio: '' Aict insanit homo aut versus facit."
At de Wordswortliio sine dilemraate dicenduni est, eum vix sani
honiinisculpam in se adraisisse, cum hoc loco versus faceret. Au-
diamus olorem canentem " Color poeticus esse videtur, ita ut for-
:
tasse versuutn hujusmodi reliquias delitescere censeam
ivva eovrag
EtTTEJ' aviaraaQai (jwXuKag re yevicrdai kytprl
Zu)VTb}y teal veKpUji'."
Siquis ita hospes est in litteris Gra;cis ut quam absurdum sit hoc com-
mentum suo Marte non intelligat, is adeat Schleiermacherum, p. 349.
de " poesi" Heraclitea disputantem. Sed " color poeticus," inquit, in
isto fragmento esse videtur? Talem "colorem" versuum indicium
esse prius non concedam quam Wordsworthius genuinam lonicam
orationem monstraverit, quse eo "colore" non imbuta sit. Porro,
quo jure insulsum istud iXttev tanquam fulcrum ruenti versui secundo
applicuit ? Sic si poetari Wordsworthium permittimus, propediem
integrum Hippocratem integrumque Herodotum in versus nobis
transcribet, stans pede in uno.
P. 368. 1. 8. ev Se rovro) rw jceâXatw k'.r.X.] Animi causajoculares er-
rores Wordsworthii perstringamus, simulque verum hujus loci intel-
lectum aperiamus, quern perperam distinguendo obscuravit Millerus et
pedissequo suo Kar 6(j)da\fxu)y yiev ayXvv, Etenim Millerus distin-
ctionem majoi'em posuit post t^dero, 1. 9. quo facto necessitas
;
exstitit ut intra fines hujus commatis ty de tovto) rw KE(pa\aia> iravra

:
VJJ.OV Toy 'icioy rovy i'E.lOeTo verba quaedam indagarentur qure ab

Hippolyto tanquam summa (/c£(/H(/\cao)') doctrinoe Heraclitea; allata
esse possent. Talia cum reperisse sibi visus esset Millerus in Trayra
bnQv, haec vocabula citandi signis inclusit, quasi ab ipso Heraclito
profecta essent. Quam in hallucinationem fortasse inde abreptus est
quod dictum illud in philosophorum scholis dccantatum bj.iov Trayra
j^p{ljj.aTa I'ly, vovc de avra diijpe Kal ZieKixTjJi^trey animo ipsius obver-
sabatur, dicti vero auctorem non Heraclitum sed Anaxagoram esse
vel nescivit vel non meminerat. Utut est, errantem Millerum et in
distinguendo et in signis citandi apponendis sequitur fidus Achates
Wordswortliius, sed proprium quendam prors.usque mirabilem modum
excogitavit, quo verba itavra o/jiov Heraclitea3 originis specie indueret.
Nempe sic vertit Anglice : And in this sumniuri/ he propounded his
ic 2
340 JACOBI BERNAYSll AD HEKACLITEA FRAGMENTA
own mind as all things collectively ; i. e. et in hoc summario propo-

suit suam ipsius mentem tanquam omnes res conjunctim. Sane ubi
ita vertis, horribile sacrilegce îXaur/ac crimen impingis Heraclito et
ad tam gravem accusationem probandam, testimonia proferenda erant

certiora, qitani quae insunt in annotatione Wordsworthiana hac, " Ip-
suni sibi sufficere et omnia per seipsum explorata habuisse jactitabat
Ephesius, teste Laertio ix. 4. vioq wv tfânKe jir]}iev elîvai, riXeioc
:
jjlyroi ysrofieroe irarra [êyi'LJKeiat, i]icov(7E re ohSevoQ aW avruv e^>j
^liîjcraaOai kcu jiadtlv iravrci] ivap lavTOv. Vide etiam Philosophumena

p. 10.54.: avTOQ fiEV E(pa(7K£TrarTa ilîvai,T0VQtii. aWovQ dvQpijTrovQ olMv."
Ut paulisper largiamur, reapse dixisse Heraclitum quae eum dicentem
facit Diogenes Laertius, tamen longa est via ab ea immodestia, qua quis
omnia se scire gloriatur, ad tantani insaniam, qua quis se vel mentem
suam Trarra ofxov esse imaginatur. At in illo ipso Diogenis loco
afFerendo rursus aKpiaiav suam prodidit Wordsworthius. Neque
enim TraiTct kavTov hî'iaacrdat " sese omnia suopte ingenio scrutatum
esse," scripsit Heraciitus, sed ioi^riaafjiriv ejuujvtov (Plotin. Enneadd.
:
V. 9. p. 1033. vol. ii. ed. Creuz. Suidas s, v. IIootoDjuoc. Pint. adv.

Colot. c. 22.), i. e. in me ipsum descendi meaeque naturae leges
perscrutando ad intelligendas universae rerum naturae leges pervenire
conatus sum, aliter ac reliqui philosoplii fecerunt, qui in tumultuaria
quadam iroXvicrropia sapientiam quaesiverunt. Veram banc Heraclitei
dicti mentem cum solito stupore suo perverterunt recentiores Graeculi
qui philosophorum historias consarcinarunt, horumque nebulonum
scrinia compilat Diogenes ubi avOdSeiaj' Heracliti e nobili ilia
exclamatione probare studet. autem Diogenem pridem Nugari

significavit p. 530. Schleiermacherus, ejusque operam in Heracliteis
fragmentis positam ut diligentius quam adhuc fecisse videtur in
posterum perpendat vehementer adhortandus est Wordsworthius.
Sed ciXig dpvoc. Mittamus Wordsworthium, totumque Hippolyti
locum recte distinctum leniterque emendatum sic vertamus In hoc :
autem summario (sc. in loco illo, qui 1. 12. sequitur 6 êoq fjfiepi]
evcppoi't) (c. r. X.) tiniversatn sententiam suam exposuit (Heraciitus)

simulque paucis ostendil asseclam hceresis NoeliancB non Christi sed
Heracliti discipiilum esse. Creatum enim mundum ipsum ojnficem
sui et creatorem esse dicit sic : " Deus est dies, nox, hiems, (sstas, etc."
Ilaj'ju 6(j.uv Tuv "iliov vovv, 1. 8. simpliciter accipiendum pro

universam tncntem suam," e solenni recentiorum scriptorum ipsius-
•'
que Hippolyti usu qui 6/ioi) addere amat ad augendam notionem

Vocabuli TToc, velut p. 96. 70. : 'idwfxer wc to. KpvTrra Ka\ niropprjra ircir-
AB HIPPOLYTO 8ERVATA ADNOTATIONES. 341
riof bfxov (TvvdyovreQ ovroi /ivarTiipia twv idvCJv k.t.\. : p. iii. 75, to yap
ovofxa, (j>r}(Ti, rov TraTrair a v run' 6 fjiov ianrMV exovpayldji', K.r.X.'.p. 165.
25. tti'at ^£ ey rate tl piâig ravraiQ vdcrav bfxov rifv awepai'roy,
Bvycifiiy : p. 76. 76. oi/ot bfiov to (Tv^xTrai' avro elyai toi^ êoy invefrj-
vavTo. Quod 1. 10. cociicis menduin eTrehit,a correxi in inredeiê, efc
1. II. TroirjTov (coCT/io I' scripsi pro Trpwroj', ut woirfTuv et Trot/jr/);/ sibi
respondeant, hse mutationes tam necessariaetamque faciles cuivis
perito lectori videbuntur, ut de eis verbum non amplius addam. Si
dissentit Wordsworthius, explicet nobis Anglicam versioneni suam
quae sordes codicis religiose recoquit.
X 3*
B.
APPENDIX
AD
VOLUMEN SECUNDUM ANALECTOEUM.
DE
INDOLE ET ORIGINE CANONUM ET CONSTITUTIONUM APOSTOLORUM
DISSERTATTO.
(Ex secundo prioris editionis nostrcc volumine (p. 271 — 359.) repetita.)
z 4
Quod in voto habebam, postquam ineunte vere anni 1852, Bickellii de
Parisino Codice Constitiitionum Apostolicarum Syriaco disquisitiones in
notitiam meam pervenerant, ut diligens textus Syriaci comparatio cum
vulgata priorum sex librorum Graecarum Constitutionum recensione insti-
tueretur, quam jam exeunte anno 1851 antiquioris cujusdam et purioris
textus esse interpolatlonem certissima nos assequi posse conjectura dixeram,
id nuncin Secundo Analectorum Volumine feliciter praestitum est.*
Noningratum igitur lectoribus fore putavi, si quae anno 1851, hac de re
disputaveram ex illo Volumine Anglice scripto hie denuo excudenda curarem,
additis brevissimis adnotatiunculis, qulbus significaretur, quoties ea, quje
duce ipsius textus Graeci indole, spuria esse cognoveram, revera in Syriaco
codice desunt.
Cetera dissertationis illius capita, quae Septimi et Octavi Libri Synopsin
continent, et de Antiochenae et Alexandrinae ecclesise Constitutionum libris
agunt, eodem consilio repetii, additis adnotatiunculis qua; ad secundum
Analectorum Volumen spectant.
* Confer quae in novae operis nostri de Hippolyto editionis Volumine secundo de

hac re disputavimus —
(p. 409 411. et p. 418 — 420.).
FIRST CHAPTER.
ANALYSIS AND CRITICISM OF THE FIRST SIX BOOKS OF THE

CONSTITUTIONS OP THE APOSTLES.
First Book. On the Laymen.
This is an ethical introduction, addressed by the Apostles to all the

faithful of the Gentiles. Neither this phrase, nor any part of the
contents, seems to me to justify the opinion, that the composition of
the work originated with heretical or Judaizing parties, or even

with orthodox, but exclusively Judaic, congregations. The ethical
system of Christianity is based, by Christ himself, upon the De-
calogue, spii'itually intex'preted : and there is no entrance into the
kingdom of heaven, except by the acknowledgment of the moral
law, the law of conscience, of which the Decalogue exhibits a solemn
expression, and the Sermon on the Mount the Christian interpreta-
tion. This was the leaven thrown into the individual and family
life of the ancient world, upon the Judaic basis. Of the different
forms of the result of this process, our introduction is the least
genuine and primitive : the introduction of the second Greek collec-
tion (of the seventh book) comes much nearer to Apostolic simplicity
and spirituality. But it is truly catholic.The whole Church was,
as an ancient authority says, Judaizing, when Hadrian exterminated
the Jewish party in Jerusalem, After that time there were certainly,
for a long period, two parties in the Church, of which the one may
be called Petrine and the other Pauline more; the one standing
upon the Jewish element and consciousness, the other upon the
Hellenic and Roman. As soon as the Apostolic fiction was adopted,
and works appeared purporting to contain decrees emanating from a
late assembly of the Apostles, and intrusted to their disciple, Clement
348 ANALYSIS OF THE APOSTOLIC CONSTITUTIONS.
of Rome, it was natural that the authors should address the laymen
as the faithful of the Gentiles, the countrymen of Clement, and those
who might be supposed to require, more even than the converted
Jewish congregations, express precepts for their congregational
organisation, and for their private domestic and social conduct. The
exhortation begins with the definition of the " Catholic Church,
God's plantation and His elect vineyard," as the totality of the
faithful. This passage is quoted by Epiphanius (45. 5,), but without
the epithet " elect " before vineyard. The ethic principles of
Christian life are then explained. In this exposition the Scripture
is taken as the guide ; the Law, the Book of the Kings, the Prophets
and Psalms, and the Gospels as their complement (o-u/iTrXj^'pw/xa), are
recommended. The quotations from the Gospels refer particularly
to the Sermon on the Mount, according to St. Matthew. Men are
exhorted to avoid luxury in dress, and to let the hair and beard grow
simply (a passage quoted by Epiphanius, 80. 7.) : women are ad-
monished not to frequent baths open to both sexes ; and they are
to appear covered. This means veiled, and is evidently something
more than what is understood by covering the head, which is pre-
scribed in the second book of the Constitutions (ch. 57.) to women
when they go to the Communion. The writing betrays its Oriental
origin, as do the whole tenor of the admonitions against violation of
decency in bathing and against idol-worship.
There occur in this, as well as in the following five books, several
passages which bear a strong resemblance to corresponding expres-
sions in the Pseudo-Ignatian Epistles of the second interpolation ; a
circumstance, which, with many others, points to Asia Minor as to
the native country of both texts. As to the time, one passage at

least of our present text implies the existence of Christian empe-
rors*, or the Theodosian age, which is also the probable date of the
origin of the second interpolation, as Usher has already observed.
But the groundwork of our Greek text points to the second part of
the third century.
See Tgnatinn Letti-rs, p. 204. sqq.

THE SECOND BOOK. 349
Second Book. " De Epps. Presbytt. et Diaconis.
On Episcopal Functions, and Worship [and Work-Days'].

A. On the Office of a Bishop.
I. ch. 1 — 5. Age, election, monogamy, conduct, judicial power of
bishops : this is more original than the rest,
ch. 6 — 36. Enlargement, and, in particular, idolatrous elevation
of episcopal authority : agreeing entirely, as to style and
phraseology, with the second Ignatian interjiolation.
II. ch. 37 — 50. Continuation of ch. 5.
The trial is to take place before the bishop ; the necessity of

penitence. The bishop is the judge ;
presbyters and deacons
assist. The day for such judicial sittings is Monday (2da
feria).
B. On Christian Church and Worship (ch. 57 — 63).
ch. 57. a. The form of the Church, the ancient Christian basilica
oblong, like a ship, looking to the west : on the east side, on
both flanks (of the tribune) pastophoria = £^£Spat, "sacristy"
and " vestry." These two lateral tribunes are unknown in
the ancient Christian basilica of Rome and the Western
Churches in general but they are mentioned in the East
:
from the fourth century, and may have already existed in

the third.*
b. The form of service : more ancient : no prescribed form for
the prayer of consecration. Sacrifice {^vaia) is the solemn
oblation with prayers. This takes place before the commu-
nion, but is preceded by the general thanksgiving and the
prayer for the Church. The osculum pads and the benedic-
tion make the transition. The exhortation (sermon) after the
Gospel, first by the presbyters and then by the bishop.
ch. 58. Visitors, admission and placing of them places of the ;
honoured visitors.
ch. 59. Daily meetings, particularly on the Sabbath and the

Lord's Day.
* Buiiic'U, Die fhribtliclifu Basilikcn. 1842. 4.

ch. 60, 61. Exhortation to frequent the meetings : emulating the

zeal of Jews and Pagans.
C. On Work-Days and Work. Old.
ch. 62. Admonition not to take part in heathen rites, processions,
incantations, public meetings (TraprjyvpeiQ) in the ayopa, unless

it be for buying a slave to convert him*^ or buying eatables.
ch. 63. He who does not work shall not eat.
It deserves to be remarked, that Books II. III. IV. begin all with
li in the first sentence.
Third Book. " De Viduis."
On Widows [_a?id on Baptism'].
This book exhibits two heads, Widows and Baptism : some regu-
lations on ecclesiastical offices at the end are evidently an appendix.
But of these two heads the section on widows appears the more
primitive part in this place, for the next book begins with the
chapter on orphans.
A. On Widows and Deaconesses : not to be received (as members

of the body of widows) under sixty years of age. Their duties,
and the bishop's duties towards them, and towards all the in-
digent, particularly women. They are to hear and to pray
with all modesty, not to teach nor baptize, ch. 1 — 9.
[ch. 10, 11. f But neither are laymen to perform sacerdotal func-
tions : baptism, oblation, imposition of hands, benediction ;
order of clerical functions.] An evident insertion.

ch. 12 — 14, A widow ought not to be envious of other widows.
ch. 15. a. On the service of deaconesses in baptizing.
b. General exhortation to women and laymen to do their duty.
(The latter part of ch. 15. forms the transition to baptism.)
B. On the Administration of Baptism (with the Chrisma ; oil of

Spirit ; confirmation or public confession of faith : every
* Not in the Syriac. 10, 11. -wanting in tlie Syriac.

f
THE FOUETH BOOK. 351
Christian becomes a king and priest. Comp. cL. 15. end),

ch. 16—19.
In cli. 18.* the remarkable expression occurs, that the catechu-
men, when baptized, is to say the Lord's Prayer, we ttTro
Koii'ov Tov tCji' Tnarwy crvvadpoiajjLaTOQ : exhibiting his sacer-

dotal character by praying aloud as in the name of the con-
gregation.
In ch. 17. we meet with a palpable post-Nicene corruption :
Trarrip, 6 etcI iravrwv Qeuq' ^piaroq 6 fxoi'oyevriQ G£oc(l. 0£ov)

ayaTTTjroe viog, 6 ri'ig So^rjc Kvpiog. All the rest is perfectly
ante-Nicene ; the Spirit is sent by Christ, is taught hy Him,
and preaches Him.
Appendix : a small fragment, here awkwardly appended,

[ch. 20. The duties of deacons,
ch. 21.f The bishop to be ordained {ytiporoviXaQai) by two or
three bishops, the presbyter and deacon by the bishop ; the
duties and oflSice of both.]
Fourth Book. " De Orphanis."
On Orphans, Oblations, Domestic and Social Relations.
A. On Orphans : duties of congregation and bishop, ch. 1 — 3.
B. On Oblations : duties of those who give, and those who receive

them. ch. 4—10.
C. On Domestic Relations (parents and children, masters and ser-
vants), ch. 11, 12.J
\_0?i Duty to Government: to obey (Apostolic injunction), ch. 13.]

D. On Virgitis : no precept of the Lord. ch. 14.
* Chapter 17, 18. entirely wanting in Syriac.
t Cap. 21. but called cap. 20. in Clericus and Boetticher's edition, is wanting in
Syriac.
X Second part of chapter 10. and ch. 11 — 14. wanting in Syriac.

;
Fifth Book. " De Martyribus."
On Martyrs \_and on the Christian Festivals'].
(A.) ch. P. (1^ — 6. 10 — 12.) General duties towards confessors of

the faith : ch. 1^
The first period of ch. 1. contains a beautiful description of the duty
of the brethren to help a brother imprisoned or condemned
for the confession of his faith. AU the rest of that chapter
is a rhetorical amplification, the work of the person who re-
wrote the simple old text.
ch. 2. is a tame repetition.
ch. 3. Of those who are flying to save their faith.
ch. 4. Of those who deny Christ.

ch. 5. 6. Exhortation in times of persecution.
Interpolation : Further amplijieation.
[ch. 7.* On resurrection (Sibylline books).

ch, 8, 9.f On true (St, James the brother, and St. Stephen) and
false martyrs.]
ch. 10 — 12. Further exhortations.
(B.) On the Christian Festivals and Fasts, ch. 13 — 20.
Practice of fourth, fifth, sixth centuries.

1. To yEviQXiov (25th of 9th month).
2. 'II iTTifaywc, manifestation of divinity in baptism (6th of 10th
month),
3. The quadragesimal fast (begins on Monday, terminating on
Friday).
4. The holy week (full fast : short history of passion week.) ch. 14.
5. Fast of 4th and 6th day (Wednesday and Friday) for the
Betrayal and the Passion.
6. Pascha (resurrection). Not with the Jews, but on the first
never before equinox (22nd day of 12th month), and never but on a
Sunday.
Epiphan. (Hjeres. Audianorum, sect. 10, 11, 12.) quotes the ordi-
* Ch. 7. extaut for a great part in S. The Sibylline books are quoted in Syriac.
f Ch. 8, 9. Stephen and St. James not mentioned in S.
!
THE SIXTH BOOK. 353
nance of the Apl. Constitutt, on this subject, as saying the very con-
trary :
"
They (the Gentile Christians) are always to celebrate Easter
when the Jews do if the brethren of the circumcision are wrong, it
;
is their concern)."
7. Pentecost.
8. Second great fasting : week after Pentecost. Recapitulation on
feasts and fasts (ch. 20.)* ; conclusion of book ; meeting every Sabbath
{the one excepted) and every Sunday with rejoicing {k-KiTtKovvrtq
(jvvohovc, EVippaiyeade).
A very poor and diffuse chaptei*, and evidently an addition to the
first six chapters, which are themselves a rewritten text.
Sixth Book. "De Schismaticis."
[0» Schisms and Heresies.'] On Purity and conjugal Life.
Interpolation, ch. 1 — 16. 18.
[ 071 Schisms and Heresies : Simon ; Cleobius and other disciples of

Dositheus ; Cerinthus, Marcus, Menander, Basilides, Saturnilus.
Warning against false books, blaspheming against God and the
law, creation and marriage, ch. 1 — 16.f
Admonition against communion with heretics, ch. 18.]
The poorest of all chapters ; indeed, quite stupid ! The Apostles (!)
are made to warn against the heretics, amongst whom Basilides and
Saturnilus are named
On Marriage and Purity of Men. (ch. 17. 27 — 30.) %

I. Marriage of Clergy :
Priests can have only one wife, and cannot be married when once
ordained.
Subdeacons {virtjpErai), cantors, lectors, and ostiarii may marry
(once) even when of the clergy.
No clergyman may marry a widow or divorced woman, or a
servant or a mistress, or a deaconess virgin, or a widow who having
been married (only once) might otherwise marry again.
* Ch. 20. akuost entirely wanting in the Syriac, The whole of ch. 13 —20 under-
goes considerable alteration in Syriac.
f Ch. 15, 16. wanting in S., with the exception of the beginning of the first
short sentence.
J Ch. 17. wanting in Syriac.

VOL. II f. A A
:
354 ANALYSIS OP THE APOSTOLIC CONSTITUTIONS.
Interpolation
[ch. 19 —26.* Exposition that Christ is the Perfecter of the Law,
and that the Jewish as well as Gentile observances are at an
end. Difference between Decalogue and Levitical law. This
insertion, ch. 19 — 26., constitutes one chapter, or, as it were,
one essaj. The end of ch. 25. forms an evident conclusion.
Ch. 26. is a new admonition against the heretics, Simon,
Gnostics, Ebionites, and Noetians or Sabellians (Xpioroi' kavrov
'iTClTEpa ÔsCtÔJTEc).
Very remarkable is the distinction between the Decalogue

and the tTreiiraKroQ vofioQ ; the Avhole ritual legislation being
considered as having been given by Moses after the people
had fallen into the idolatry of the golden calf, and thus
deserved such shackles : then only sacrifices were jjrescrihed.
The Decalogue is very warmly praised, and defended against
Simon.]
II. Impurity and Marriage.

ch. 27 — 30. Against Jewish superstition about the supposed im-
purity of natural things connected with sex. ch. 27.
ch. 28.f On real impurities : pederasty, adultery, foi'nication.

ch. 29, 30. Conjugal life : duties of wife and husband.
RECAPITULATION.
ANALYTICAL TABLE OF THE CONTENTS OF THE FIRST SIX BOOKS
OF THE APOSTOLICAL CONSTITUTIONS.
Ancient Materials. Additions of the literary Compiler,

and Interpolations.
First Book.
Ethical introduction.
Second Book.
A. On the Office of a Bishop.
I. Requisites and judicial
power, ch. 1 — 5.
* Greater part of ch. 23. wanting ; chapter 24, 25. entirely wanting,
f Ch. 28. almost entirely wanting in Syriac.
RECAPITULATION. 355
Ancient Materials. Additions of the literary Compiler,

and Interpolations.
II. Form of trial, ch. 37—50. Enlargement on the divine nature of
B. On Christian Church and Worship.

episcopal authority, ch. 6 —36.
Regulations on worship. ch.
56—61. The foiTu of a Basilica, ch. 57*.
C. On Work-Days and Work,

Admonition against heathen
rites, ch. 62.
Injunction to work. ch. 63.
Third Book.
A. On Widows and Deaconesses.
The reception and duties of

widows, ch. 1 — 9. Laymen not to encroach upon sacer-
Moral precepts for the same. dotal functions, ch. 10, ll.§
ch. 12 — 14.
Office of deaconesses in baptism.
ch. 15*. General exhortation to women and

laymen, ch. 15^
B. On the Administration of Baptism.
ch. 16—19.*
Appendix. Fragment on duties
of deacons and on ordination
of bishops, ch. 20, 21.t
Fourth Book.
A. On Orphans.
Duties towards them. ch.
1 — 3.
B. On Oblations, ch. 4— 10.

C. On Domestic Relations, ch.
11, 12.t On duty to government, ch. 13.
D. On Virgins, ch. 14.|
• Chapter 17, 18, are wanting in the Syriac.
f Chapter 20. is wanting in Syriac. Chapter 21. does not exist, either in
Greek or in Syriac.
\ Wanting in Syriac. § Both chapters are wanting in the Syriac.
A A 2
—
Ancient Materials. Additions of tlie literary Compiler, and

Interpolatious.
Fifth Book.
(A). O71 Duties towards Cotifessors Amplification of the subject. Re-
a7id persecuted Brethren, ch. L first mainder of ch. 1. and ch. 2 — 6.
period. Interpolated amplification : On Re-

surrection and the Protomartyrs
and false Martyrs, ch. 7 — 9.
Concluding exhortations, ch. 10 — 12.
(B). On the Christian Festivals and

Fasts. (The original groundwork
is entirely lost by the amplifica-
Sixth Book. tion.) ch. 13—20.
On Marriage and Piirity of Men. On Schisms and Heresies. ch. 1-
16. 18.*
On Marriage of Clergy, ch.
17. Essay designed to show that Christ is
the perfecter of the Law. ch. 19
26.t
On pretended and real impurity, Ch. 24. is decidedly post-Nicene, and
and on conjugal life. ch. so probably the whole.
27 — 30.
RESULT.
Arranging the ordinances under the four following heads the :
Catechumens and Baptism, the Government and Administration of

the Church, Worship, and the Domestic and general ethical Institu-
tions or Ordinances, we have the following genuine, although not
textual, regulations of the ante-Nicene Church.
I. On the Catechumens and Baptism.

Administration of Baptism. Book HI. B. ch. 16 — 19.
II. On the Government and Administration of the Church.

On the Office of a Bishop. Book II. A. ch. 1-^5. 37—50.
* 15, 16. wanting in S. Ch. 17. wanting in S.
f The greater part of ch. 23. wanting. Ch. 24. wanting in Syriac. 25. wanting.
THE SIXTH BOOK. 357
On the Duties of Deacons and the Ordination of Bishops.

Book III. Appendix, eh. 20, 21.
On Widows and Deaconesses. Book III. ch. 1 — 9. 12 — 14. 15^
On Orphans. Book IV. A. ch. 1—3.
On Virgins. Book IV. D. ch. 14.
On Oblations. Book IV. B. ch. 4—10.
On Confessors and persecuted Brethren. Book V. 1=*.
III. On Worship, Festivals and Fasts.

(Groundwork of the regulations on Festivals and Fasts. Book V.
B. ch. 13—20.)
IV. On Domestic and general ethical Institutions and Ordinances.

On Marriage and conjugal Life. Book VI. ch. 27 — 30.
On Marriage of Clergy. Book VI. ch. 27.
A A .3
SECOND CHAPTER.
ANALYSIS OF THE SEVENTH BOOK.
The seventh book is a composition collateral with the first six

books, as well as with the eighth. The primitive parts are, on the
whole, the same, as to the subjects treated of; and the form is the
same, not only as to the fiction of the Apostles themselves delivering
their ordinances, but also as to the introduction prefixed to the
book, which is of a general, ethic and moralizing character. As to
the superscription, or title, it is very vague : " On the Polity (order
of Christian community and life), and on the Eucharist (thanksgiv-
ing), and on the Christian initiation." *
All this is the work of the compiler. As to the materials, they
differ entirely from those of the preceding book, and so does the style.
In short, we have here v/hat was once a separate collection of customs
and ordinances, of Apostolic authority in another Church ; and, on
the whole, there is much less re-writing and adjusting of the mate-
rials. Still the compiler's hand is here again visible in the last for-
mation. Our author has adopted in the introduction the thoughts
and even the expressions of the Epistle of Barnabas, that is to say,
of a very early Alexandrian apocryphal writing ; whereas the first
six books betray merely an imitation of passages from the second

Ignatian forgery, which seems to belong, like the first, to Asia
Minor, certainly neither to Alexandria nor to Antioch.
Ethical Introduction, c\\. 1 — 18. (and ch. 19. as transition): an expo-

sition of the " two ways," the way of life and the way of death ;
which is an amplification of the second (the parenetic) part

(ch. 18—20.) of the Epistle of Barnabas.
* Ylipl noAiTeias Ko.i ivxapiffTias Koi ttjs Kara Xpin'roi' ixvijcreu's.

THE SEVENTH BOOK. 359
(^General Instructions for Catechumens and beginning Christians.

1— IV. ch. 20—24.)
I. Prohibitions against eating tvhat has been sacrificed to Idols.

ck 20, 21.
II. On Baptism. [Ch. 22. Introduction, with reference to " what

had ah'eady been said on the subject." Some ritual details as to
oil and chrisma. Fasting before baptism is prescribed : the intro-

duction and the conclusion (which is an explanation why fasting
is to take place before and not, as in the case of Christ, after
baptism) are the wisdom of the compiler.]
III. 0?i Feasts and Fasts, ch. 23.
IV. On the Lord's Prayer : to be prayed thrice a day, with devo-

tion, ch. 24.
V. On the Celebration of the Eucharist, ch. 25 — 28.
This section is highly interesting in itself, and most important in
showing the history of the corruption of our text, and the way to
separate the wheat from the chaff.
Present Order of Section B.
ch. 25. Prayer of thanksgiving before the Communion. No one

must communicate who is not baptized,
ch. 26. Prayer of thanksgiving after the Communion.
Verses of Psalms and short allocutions.
"Permit also your presbyters to give thanks."
ch. 27. Prayer of thanksgiving i-especting the chrisma (used in

baptism).
He who does not properly give thanks must not be ad-
mitted,
ch. 28. A righteous prophet or teacher must not be admitted.
It is easy to perceive that this cannot be the original order. What
was becomes apparent, however, as soon as we separate the
the order
two elements which arc jumbled together, the formularies of set
prayers, and the rest. These formularies are the secondary element,
and superadded to some short symbolical antiphonies and epiphone-
mata, which, as being found in all the liturgies of the Christian Avorld,
and being more primitive in themselves, are evidently more ancient

A A ^
: : ^
than these collects, which, indeed, are not preserved in any

liturgy now known.
This will be made evident, first, by the mere juxta-position of the
elements, according to that division.
Canons.
ch. 25. Let nobody partake of the Communion who is not bap-
tized.
ch. 26. end, ch. 27. end. Allow the presbyters (coming to you) to
celebrate the Communion (if they say the thanksgiving ac-
cording to the true faith) : otherwise they are not to be
allowed to celebrate.
ch. 27. Receive and admit whoever comes to you well tried : to a
false teacher give only what is needful, and do not pray with
him ; but treat a true prophet and teacher with all honour.
Ritual Ordinances.
A. Ancient Text: Antiphonies and acclamations immediately pre-
ceding the Communion.
" This is Maranatha." (See 1 Cor. xvi. 22.) Sense :
This is the real coming of the Lord. (Found only in this pas-
sage.)
" Hosanna to the Son of David :
Blessed be he who cometh in the name of the Lord

! ''
" God is the Lord :
Who has been made manifest to us in the flesh."

" If one is holy let him draw near :
If he is not, let him become so through penitence."
B. Later Additions.
Before the antiphonies

Prayer before the Communion.
Prayer after the Communion.
After the antiphonies
Prayer concerning the chrisma.
But, in order to show the origin of our text more palpably, I shall
give the present and the restored text of this confused passage :
—
THE SEVÊNTH BOOK. 361
Present Order. Ancient Text.

ch. 25. Ehx np 1(7 T i a fxv- On the Celebratio7i of the
a T LK 7], Eucharist.
[rtj'e(70e ^f TTUi'Tore ev-âpiaroi, A. Ritual Chants before the Com-
we TTicrrol Kul tvyvtjjîoyf.g Sou- munion.
\oi' TTfpt fxev rrjc ev)(âpitTTiaQ 1. AvTT] j.iapayaQa !
ovrwg Xtyoi'Tsg. Evâpicrrov- 2. 'Qiceavyu tio vim AaîS'
fjiiv aoi, TTurep yj-iuiy virep ôjrJQ EvXoyr]ÊVog o ipôfîEvog
VQ lyvwpKTcie iji-uv Sia '1i](tov Ev ovofîaTi Kvpiov.
Tov TraiBoQ (Tov' ci ov Kal to.
Travra l-KoirjaaQ . . . wcrrrep ijv 3. QEog Kvpiog'
TOVTO luatcopincrfxivov, Kol av- O ETTKpaVEig llfJUl' EV (TCipKl.
va-)(^dey kyiviTO e'lq aproc' oiiru) 4. Et Tig (iyiog, TrpotrepÊtT^W
avvayayf. gov T))y eKKXrjffiav £t Se Tig ovK kari, yivitrdw
airo tG)V trepaTUv ryq yj/C £'C hdi fjLETavoiag. (ch. 26.
ariv (3a<Ti\eiav. . . A/â/j'. 2nd part.)
MjjSetc ^£ eadiiru) ii, aurwv tCjv

^.'^Canons respecting^ the Admission
ctfivrfTuv • . •
J to the Eucharist and Communion.
ch. 26. Ei/jâpioTta 1-ki rfj
1. MTJ^flC EffdlETU) Tuil' cifxvrJTwy.
aXXa fxovoi ol iSE^mrTKTfiiyoi

Meru de rijv fXETaXr]\pn', ovtwq
Elg Toy TOV Kvpiov âyaToy' ei
evycipiaTr](TaTix)' F,v')(âpL<TTOVfxiv
hi. Tig a.fJLvr]Tog Kpvxpag kavTov
aoi, 6 QeoQ . . . kal avvayayi
fXETCtXaGr), Kpijîa uiujyioy ipayE-
iravrag 7]fxa.q elg ri)i' <r)]v lja(7f
Tai' OTi fit) wy Tijg etc XjOtoror
Xiat', iji' j/roi'âcac' alrri yua-
TTiffTEiog, fXETiXaÊy loy ov îîtc,
pavada' wcravya rio v'lo) Aa€/2'
Eig Tifiwpiay Ecivroii' eI ci Tig
f.vXoyr]jXEVOQ 6 ep)^6êvoQ kv 6v6-
KUTCi ciyyoiay fi£TaXci€,7], tovtov
fjiari Kvpiov' Qeog KvpLoq o Ittl-
TCf)(^Loy aTOi\Eiu)(rayTEg ^vrjcrciTE,
<j)aj'tlt; iijiiv iv aapKi' ei tiq
oTTwg f.trj KaTa(f)poyr}Ti)g EL,iXdoi.
iiyioc, TrpoaipyiaQu)' d ci rig
(ch. 25. end.)
ovK kffTtf yiviado) dia utravoiag'
2. 'KTriTpi-rrETE ê kuI To'ig irpEa-
iTTLTpiirETt Ê KOL TOig TTpEtT^VTi-
€vT£poig (Êpypi.iiyoig irpog vj-iiig)
poig vfiwi' tv)(api(TTE7i'.
Ev-)(^cipiaTE7y.
ch. 27. EuxaplOTt'o TV Ep'l TOV
(ch. 26. end.)
fXVGT LKOV fUV pov.
llepl ()E TOV fxvpov ovTcog Evyapia-
TiiaaTf tv\cipiaTovf.iEV aoi, Ott

362 analysis of the ap08t0lic constitutions.
Present Order. Ancient Text.

hrjfxiovpye rwv oXwv, /cat vivtp
TTJg evojdiag tov fivpov ....

on (TOV koTLV 1] hoâ koI >/ Su-
vafxig elg rove alwvag, a[xi]y.
'Oe lap t\dr] ovrwQ Ev-âpiarri

7rpo(xdiâadai avrov tjg Xpiarov av eXdojy ev ev-xapiarrj, irpoa-
HaBr]T}]v' kavZe. aXKrjv îZa'^rfv SiE,a(7d£ kavTOV wq Xjoiotou fxa-

KTfpvaari Trap' i)v ij/j'iv TtrapiZwKev di]T7]v' lav hk aWi]v 3toa)(»jj/
6 XpitTTOQ Ol' fjjJbiv, TfO TOIOVTM KTjpvaar]
jj-ri ffv/\(i)pe~ire euâpioreTj'"
v€pi^€i yap 6 TOLOVTOQ TOV Qtbv

ijTTEp I'oSyCliêi. j/TTEp doâi^ti.
ell. 28. "Ort ov xpt] aZia<po- (ch. 27. end.)
pf.~iv Trepl TYfv KOLVWviav.

Hoc ^£ o ip')(6ÊV0Q TrpoQ vfxaQ, 3. Hcig hk EpyoÊvog irpog vjjiag,
doKijiatTdeic, ovtio Zfyirrdti) . . K. T. X.
. . 7w Se »^£vSoSi2a£7K:aXw owffere
ukv TO. TTpoQ yjJEiav, ov napa-

îÊ(7de Be avTOV rijv TrXavrjp
(eh. 28.)
VI. First-fruits to be given to the Clergy, and Tithes for the Poor,
eh. 29.
The first-fruits of wine, must, corn, cattle and sheep, go to the

bishop : other first-fruits of the produce of the land are to be given
to the clergy in general, the priests (^lEptvaiv) : but first-fruits of
silvei', and dress, and all property, to the orphan and widow, and
the tithes to the poor in general.
Vn. The Congregation regularly to give thanks on the Lord^s

Day. ch. 30.
VIII. To elect (7rpox£'pt<r«"') wise and irreproachable men as Bishops,
and to honour them as fathers and benefactors, and to live in
peace and charity with each other, in keeping of the Lord's

commandments, and in watchfulness, ch. 31.
[ch. 32. Homiletic and liturgical Enlargement.

An exhortation upon the last times and the Judgment : to
which a prayer is attached respecting God's providence in the

:
ordering of this Avorld, and in the mercy shown to our fore-

father Abraham, and to Jacob and Moses.]
[ch. 33 — 38. Liturgical Interpolation. To this prayer, again,
other prayers are attached, equally for use on Sundays

mostly thanksgivings.]
IX. On the Instruction and Baptism of Catechumens, ch. 39., with

enlargement in ch. 40 — 45.
ch. 39. gives a twofold complete general instruction.
First,how the catechumen is to be instructed respecting the

ways of God from the creation to the salvation through
Christ. Secondly, how he, " who is to lay hands upon them,"
is to give thanks (EvxapiffreTr) for the remission of sins, and
to pray that God may enlighten and enable the catechumen
to be baptized.
This ordinance must first have stood alone, for what follows
at the end of the 39th makes a very awkward transition to
the particulars which are now given. For it prescribes that

after this thanksgiving (of the bishop), the catechumen is to
be instructed on the very same subjects which have been

enumerated in what precedes.*
ch. 40, 41. Then follows a form of Renunciation of the Devil and
Confession of Faith, preceded by a theological introduction.
The Confession of Faith is very much in the language of the
second interpolation of the Pseudo-Ignatian Epistle to the
Magnesians, ch. xi. : in some MSS. only with the post-Nicene
interpolation of the words oh KTiaQivra after the phrase, tov
Trpo alojyojv evdoKia rov irarpoQ yevvrjdivra,
ch. 42, 43. Instruction for prayer in blessing the oil and the
water, and then for immersing and anointing him.
ch. 44, 45. Prayer over the chrisma ; instruction for the catechu-
men to pray, standing with his face towards the East, the
Lord's Prayer, and then another prayer, ch. 45.
All this is a superstructure, built upon the more simple

practice described in Book II. n. v. and on ch, 39.
Wliat follows is decidedly a later insertion.
* Kal jXiTO. T7)(/ evxaptcTTiai/ Taurrji' TTaiSevffdTW avrhv to, irtpl ttjs toD Kupiov eVafP/Jo.'-
Tfhafus, TO, T€ TrepI rov irddoui avrov ical rrjs iK vtKpSov a.va.(na.(iftas Ka\ dva\r)\pf<us.
(ch. 40, 41.) Kal orav ri irpoi aiiTh \onrot' rh âirTtnOfii/ai & KaTTJX'»J0eiS) K.r.\.
:
[ch. 46. Historical Appendix. The first bishops of tlie Apostolic

or most ancient Cliurches, Jerusalem, Csesarea, Antioch,
Alexandria, Rome. Besides these great leading Churches,
and names of ancient congregations known from the Acts,
almost all the rest are Churches of Asia Minor, and, in par-
ticular, the district in which the forged epistles of Ignatius
move, viz.
Ephesus, Pergamus, Colossse,

Smyrna, Laodicea, Galatia.
Philadelphia,
The other Churches named are Cenchreas, Crete and

Athens, besides Tripolis in Phoenicia and Marathon.]
All this is a very late and poor interpolation of the same
stamp as that of the heresies, and historically not much better
than the Catalogue of the Apostles and the seventy Disciples
of Pseudo-Hippolytus.
[ch. 47 — 49. Liturgical Appendix. Forms for morning and evening
prayer, and for grace before luncheon.]
RECAPITULATION.
ANALYICAL CONTENTS OF THE SEVENTH BOOK OF THE
APOSTOLICAL CONSTITUTIONS.
Ancient Materials. Additions of the literary Compiler, and
Interpolations.
I. Prohibition to eat sacrificial

Ethical introduction, ch. 1 — 19.
meat. ch. 20, 21.
II. Ritual of Baptism. (Ground-

work of ch. 22.)
III. On Feasts and Fasts, ch.
23.
IV. On the praying of the
Lord's Prayer, ch. 24.
V. On the celebration of the Liturgical formularies of Prayer in
Eucharist, ch. 25 — 28. (with- ch. 25—28.
out the formularies).

VI. On First-fruits to be given
:
Ancient Materials. Additions of the literary Compiler, and

Interpolations.
to the Clergy, and Tithes for
the Poor. eh. 29.
VII. On the celebration of the

Lord's Day. eh. 30.
Vm. On election of Bishops,

and honour due to them. cli.
31. Homiletic and liturgical enlargement

and interpolation, ch. 32 —38.
IX. On the Instruction and
Baptism of Catechumens, ch.
39". Ritual enlargement upon the Baptism.
ch. Sg*— 45.
Appendix. List of the first Bishops
of the ancient Churches, ch. 46.
Liturgical Appendix, ch. 47 — 49.
RESULT.
According to the four general heads of ancient regulations, as
mentioned in the Recapitulation of the Contents of the first Six
Books, we have the following Table
I. On the Catechumens and Baptism.

Ritual of Baptism. 11. ch. 22.
Instruction and Baptism of Catechumens. IX. ch. 39^

n. On the Government and Administration of the Church.
On Bishops and their Election. VIII. ch. 31.
On First-fruits and Tithes. VL ch. 29.
m. On Worship.
On Feasts and Fasts. HI. ch. 23.
On celebration of the Lord's Day. VII. ch. 30.
On the celebration of the Eucharist. V. ch. 25 — 28.
IV. Doinestic Regulations and ethical Instructions and Ordinances.

Prohibition to eat sacrificial Meat. I. ch. 20 — 21.
On the praying of the Lord's Prayer. IV. ch. 24.

THIRD CHAPTER.
ANALYSIS OF THE EIGHTH BOOK.
The purer Text, from the Vienna and Oxford The ordinary interpolated Text of the
(Baroccian) manuscripts, with the name of VI nth Book.
Hippolytus following.
Introduction. Identical. A. Introduction. Ch. I. II.
Ch. I. II. On the gifts of the Holy

Spirit.
B. On Ordination and Institution for

ecclesiastical Offices. Ch. IV. V.
XVI.— XXVL
[Ch. III. is a very awkward transition
from the Introduction to the Ordi-
nances on Ordination.]
Ch. I. Identical. Ch. IV. On the Election and Ordina-

Inscription : Hepj x^'poToj/ioit' Sict 'Iir- tion of a Bishop.
KOXVTOV. (The bishop to be elected by the
people, an irreproachable, dis-
tinguished man.* If he accept,
the people on a Sunday, in pre-

sence of presbytery and bishops,
declare their pleasure. The
most eminent (^vpSKpnos) of the
bishops present ascertains, by
asking the question three times,
whether this person be the man
of their choice, and whether
any objection is brought for-
ward against him.
The bishops assembled for the purpose are those of the neighbourhood, as cor-
responding passages show : the -rrpSKpiros is the bishop of the principal town.
This alone is the historical sense of the much misunderstood 35th of the Aposto-
lical Canons. Thus Rome was the metropolis, and the bishop the irpSKpnos, with
respect to Tusculum, Ostia, Portus, and the other suburban towns.
'Apt<TrivS7)v, read with the old text &pi<xrov.

:
THE EIGHTH BOOK. 367

(Baroccian) manuscripts, with the name of Vlllth Book.
Ch. II. A shorter and better form, Ch. V. Prayer of Ordination.

without the addition respecting the [At the end there is an evident
service.
appendix, to serve as transition
to the following interpolated
Order of the Communion Ser-
vice or Liturgy. This appen-
dix contains the Order of the
preparatory Morning Service.]
[Ch. VI.-XV. The Liturgy.
The whole of the service, includ-
ing the Prayer of Consecration,
is written down.] An interpo-
lation not earlier than the fifth
century.
Ch. III. IV. Identical, with a few Ch. XVL Ordination of Presbyter:
various readings. and Prayer.
He is to be instituted according
to the voice of the whole pres-

bytery.
Ch. V. VI. Identical. Ch. XVIL XVIIL Ordination of Dea-

con : and Prayer.
Ch. VII. VIII. Identical. Ch. XIX. XX. Ordination of Dea-

coness : and Prayer.
[Ch. IX. X. Identical] [Ch. XXL Ordination of Sub-dea-
con : and Prayer.]
Ch. XI. No imposition of hands : the Ch, XXII. Ordination of Lector
Bible is held over his head. In [and Prayer.]
other respects identical. [Imposition of hands prescribed.]
Ch. XII.— XV. On Confessors, Vir- Ch. XXIII.On Confessors.

gins, Widows, Exorcists : identical. Ch. XXIV. On Virgins.
Ch. XXV. On Widows.
Ch. XXVI. On Exorcists.
C. Another series of Canons, on the
Nature of the different ecclesias-
tical Offices.
Ch. XVI. Identical. Ch. XXVIL That a Bishop is not to

be ordained by one, but by three or
two. Only in time of persecution,
or some similar reason, an exception

:

(Baroccian) manuscripts, witli the name of Vlllth Book.
may be made, but then several,

bishops must decree it.
In both ascribed to " Simon the Canaanite.'
Ch. XVIL Identical. Ch. XXVIII. The precise difference

in the Functions of Bishop, Pres-
byter, Deacon, and the others, down

to Lector, Cantor, and Deaconess.
'ETTiCKOTros €uAo76r ovK (liAoyelTai,
&c.
In both ascribed to " the same."
[Ch. XXIX. On the Blessing of

Water and Oil.]
(Evident insertion : also not in
the other text)
D. On First-fruits, Tithes, and the
remains of Oblations.
Ch. XVIII. Identical : except that at Ch, XXX. On First-fruits and
the end the deacons are simply de- Tithes,
signated as inr7]peTovfji.evoi, and there-
fore " SiaK6vwv " (added in the other
text) is omitted.
Ch, XIX. Tlepl evXoyiwv. Identical. Ch. XXXI. rtepl irepiffffevfidToov.
Here seems to have been anciently

the conclusion of a section, for there
is written after ch. xix.
TJepl x^'poTovMV Kol kripuiv eKK\r]-
ataffTLKwv KaTa(rTd(reu!p (sc. "ex-
plicit," terminates).
E. On the Presentation, Admission, In-
struction, and Baptism of the Ca-

techumens. Ch. XXXII»,
(Ascribed to St. Paul) with the
addition inpl Kavivuiv, which
has no meaning : read irepl
KaTrixoofJLevui', which is the

primitive inscription of this
section.
Ch. XX». Identical. A most ancient and original

Ordinance.
THE EIGHTH BOOK. 36^
Thepurer Text, from the Vienna and Oxford The ordinary interpoJatovJ Text of the Vlllth
(Baroccian) manuscripts, with the name of Book.
F. Rules for Christian Domestic Life.
Ch. XXXIP.— XXXIV.

Ch. XX^ Identical. Ch. XXXIP.
The last t'wo injunctions con-
tained in the chapter headed
" On Catechumens" do not
refer at all to this subject,
but contain the beginning of

the rules for domestic life ;
and they are the original pri-
mitive text : the last two in-

junctions are awkward addi-
tions.
1- All believers, men or

women, to pray when
they have risen, after
having washed: if they

can hear an instruction
(^Kurrix'icns, a sermon)
they are to avail them-
selves of it, instead of im-
mediately going to work.
2. Believers, men or women,
must treat their servants
well.
Ch. XXI. Identical. Ch. XXXIII. Which are the days

for the Servants to work, and which
are holidajs.
Ch. XXII. Identical. Ch. XXXIV. Times for praying.
[Added XXXV. — XLI. Differ-
ent forms of prayer : morn-

ing and evening prayer, and
other?.]
G. On the Commemoration of the Dead.

Ch. XLII. XLIII.
Ch. XXIII. Identical. Ch. XLII. Days for the Commemora-
tion of the Dead.
Ch. XXIV. Identical. Ch. XLIII. On behaviour at the
Funeral Repast
VOL. III. 13 B
:
370 ANALYSIS or THE APOSTOLIC CONSTITUTIONS.
(Baroccian) manuscripts, with the name of Vlllth Book.
H. Duties towards those who are persC'

cutedfor the Faith.
Ch. XXV. Identical. Ch. XLIV.
I. On Good Order.
Ch. XXVL nepJ eurailas. Ch. XLV. That nohody is to over-
Identical. step the limits of his Office.

©e^) after Xpia-rf is not in this [Conclusion.] After Xpi<rrf^
text. " @e^ " is added.
RESULT.
The genuine Ordinances of the Eighth Book, arranged according

to our four heads, give the following Table
I. On Catechumens and Baptism.
General regulation respecting Catechumens. Ch. XX*.-
II. On Government and Administration of the Church.
On Ordination and Institution for ecclesiastical Offices. Ch. I.
vni. XI.— XV.

A Bishop to be ordained by two or three. Ch. XVI.
On the character of the different clerical Functions. Ch. XVII.
On the First-fruits and Tithes. Ch. XVIII.
On the sacred Remains. Ch. XIX.
On Duties towards Confessors. Ch. XXV.
THE EIGHTH BOOK. 371
III. On Worship cmd Funeral 3Ieetings.
On Holidays. Cli. XXI.

On Times for Prayer. Ch. XXII.
On Days for Commemoration of the Dead. Ch. XXIII.
On behaviour at a Funeral Repast. Ch. XXIV.
IV. Domestic cmd Ethical Regulations.
(Early Prayer. Treatment of Servants.) Ch. XX*.

On good Order. Ch. XXVI.
« K 2
372 THE APOSTOLIC CONSTITUTIONS
FOURTH CHAPTER.
THE APOSTOLICAL CONSTITUTIONS OF THE CHURCH OF ALEXANDRIA,
AS PRESERVED IN THE NATIONAL CHURCH, COMPARED WITH THE
GREEK TEXTS,
This collection has in general tlie foi-m of tlie Greek Constitutions.

The Ordinances are called " Canons of the Apostles, bj the hand of
Clement ;" and this fiction is carried through in the same manner and
spirit, although the words are different. Vansleb, in his " Histoire
de I'Eglise d'Alexandrie " (1677), says that this Collection is common
to the Coptic Church and to the Syrian Christians (as it appears,
both the Jacobite and the Melchite, or Catholic, party), by whom they
were translated into Arabic ; and, finally, to the Abyssinians, who,
he states, have preserved them in their own language. He also
mentions the Nestorians ; which, if it be not an inaccurate expression

of the Arabic author whom he quotes, would prove that the Syrian
Christians in Kurdistan (Assyria), commonly called Chaldeans and
Nestorians, had the same Canons as the Monophysite Syrians and
Egyptians. Unfortunately, we know nothing as yet authentically
about that ancient, and, doAvn to our own times, cruelly persecuted,
national Church in ancient Assyria. The Protestant missionaries
have given us conjectures, rather than facts by which alone they can
be judged the publication of their Liturgy and other sacred books
:
would be of the greatest interest, and a few pages in their own actual
language would put an end to all uncertainty as to their primitive
nationality. I cannot help hoping, however, that the American
missionaries, to whom Ave owe all the good that has hitherto been
done among these Syrians, may soon give us their Apostolic Canons,
as well as their Liturgy and other sacred records, in their original
language. As to the Abyssinian version of this same collection, its
existence is vouched for by other authority than that of Vansleb ;

OF THE CHUECII OF ALEXANDRIA. 373:
For we know through Ludolf the beginning of the Ethiopic text of

those Coptic Canons, which exhibits some interesting differences, as
we shall have occasion to remark when treating of the details. The
Abyssinian Church has, besides, another collection of 38 Apostolical
Canons. It is sufficient to look over their titles, as given by Vansleb
and Ludolf, to be convinced that it is entirely different from the
Coptic Canons published in 1848, for the Oriental Translation Fund,
hy Archdeacon Tattam, with an English translation and a learned
introduction.
The object of our present inquiry is to show, by a comparison with
the Greek texts, both the common traditional stock of the Egyptian
collection, and its national originality.
The division of the work seems to be fanciful and contradictory.
The text of the Syrian Church enumerates 83 Canons, that of the
so-called Nestorians 82 ; whereas the Coptic text is, according to him,
divided into two books, of which the first contains 71, the second 56,
together 127. The fact is, that these numbers are arbitrary, and
denote sometimes chapters, sometimes only paragraphs.
The two MSS. published by Tattam have quite a different division.
Apparently they constitute eight books : but this number is evidently
fictitious ; for the eighth book is nothing but the well-known Apos-
tolic Canons of the Greek Church, and the remaining seven books
dwindle into six. For the number of seven is only obtained by
calling the first book " also the second," and the second " also the
third," and so on ; consequently the sixth is called " also the
seventh."
But it would be a great mistake to suppose that our six books of
Constitutions or Ordinances are the prototype of the Coptic Canons.
On the contrary, the Coptic Canons ai-e intimately connected with
the eighth book of the Greek collection, but only with its purer text.
On the whole, this Egyptian document gives us, more than any other,
the key to the origin of the so-called " Ordinances of the Apostles,"
and proves the antiquity both of the materials and of the fiction.
It is deeply to be regretted that it has been attempted to maintain

by such a fiction the Apostolicity of the ancient customs and ordi-
nances of the Church, which, when rightly understood, is undeniable :
but it certainly is an ante-Nicene one.

As these Canons are therefore highly important, and have never
H ri 3
"
374 THE APOSTOLIC CONSTITUTIONS OF ALEXANDRIA.
yet been noticed in ecclesiastical literature, I shall give the contents

complete, and what is original literally.*
Buck the Fikst. Can. 1 — 30.
Ethical Introduction, and Offices and 3Iinistrations of the Church.
Introduction and ethical Preamble.
Can. 1—14.
' According to Christ's com- ' As to the general idea only, the
mands, the twelve Apostles, be- introduction is analogous to the two
fore they separated to go into the ethical introductions of the first and of
countries which they had divided the seventh books of the Greek Con-
stitutions. But the way the fiction is
amongst them, assembled in order
carried out is in some parts quite ori-
to make the necessary appoint-
ginal as to the thought, and always as
ments of Bishops, Presbyters, and to the expression. " The two ways "
Deacons, and Widows, and all are known to us from the introduction
other regulations for good order of the seventh book but here Barnabas
:
in the Churches. They begin is not plagiarised. The concluding

with delivering, each in his
sentence, put into the mouth of Bar-
tholomew, is worth all the rest, and
turn, ethical precepts, founded
oi'iginal. It is very possible that the
upon the Decalogue and the
man who wrote the Epistle called after
Gospel. Among them, St. John Barnabas had our more simple treatise
points out " the two ways, one before him. At all events, we have
;
of life, the other of death here a genuine old work : there is no
Thomas, the duty of gratitude to literary gloss yet put over the mate-
rials.
the teacher. Bartholomew con-
cludes by reminding the Chris-
tians that the day of the Lord
draweth nigh, and adds the re-
markable words :
" Be ye law-
givers to your own selves ; be ye
teachers to yourselves alone, as
God hath taught you."
* The Greek text of the Coptic First Book (printed in Bioxell's Geschichte
dcs KirchcnreehtSi 1843, p. 107.) is given in the second volume of the Analccta.
1854.
;
THE FIRST BOOK. 375
Qrt the Offices and Ministrations of the

Church. Can. 15—28.
(Put into the mouth of St. Peter.)
1. ' On the Election of the Bi- ' This rule also represents a more
shop. — Whenever there are in a ancient and primitive state than any of
place twelve men ready to pro- the corresponding ones in the Greek
vide for the maintenance of a Constitutions. The Bishop is simply

the rector of " the place," that is to say,
Bishop, let them write to the
a napoiKia, parish and diocese together,
Churches around them, and send
in the old sense : a town or borough
three chosen men to examine the with the surrounding estates and farms
candidate, to see whether he is a (villae), the villages of that time.
lover of the poor, wise and vir- Twelve faithful men are sufficient to
tuous, and of good repute. " If demand of the adjoining Churches
he have not a wife, a Bishop : they select three persons to

it is a good
examine the candidate who is proposed.
thing : but if he have married a
The Bishop is not self-made, he is pro-
wife, having children, let him posed by Churches already constituted,
abide with her, continuing stead- or at least ordained by the Bishops of
fast in every doctrine, able to the neighbouring towns or boroughs
explain the Scriptures well but : but only after examination and appro-
if he be ignorant of literature, bation. No objection is made to a
let him be meek." Can. 16. 17.

wife and children. Want of learning
may be excused by much meekness.
2. 2 On the Ordaining of El- ^ Again, a specimen of highest sim-
ders The Bishop is to ordain plicity, Elders combining spiritual with
two elderly men as Elders, or administrative duties. The real reason
rather three for having three Elders appears to have

: both to support the
Bishop and to make
been this. A provision seemed neces-
the people
sary to prevent an interruption of the
love their shepherd. In parti- twofold service ; the ecclesiastical and
cular, however, the one is to the congregational inspection. If there
have the care of the altar and of were only two Elders, it might often
those who belong to it, the other happen that the one branch of the office
of the wants of the people. was neglected. In canons 18 and 19,

Can.
17 — 19.
this is quaintly
upon there being

and mystically founded
in the Apocalypse
twelve elders to the right, and twelve
to the left ; a prototype chosen because
they sit round the throne (Apoc, iv. 4.
6), therefore right and left, as it were,

alternating in their services.
3. 3 On Appointment of Dea- ' The Deacons appear here in their
cons. — Three men at least arc primitive ministration,
b4
376 THE APOSTOLIC CONSTITUTIONS OF ALEXANDEIA.
to testify to their godly life, as

having had one wife, and brought
np their children well : they are
to care for the poor, by making
the rich contribute to their ne-
cessities. Can. 20. Another re-
cension, to the same purpose, in
Can. 22.
4. ^ Oil the Appointmetit of ' An original and primitive regu-
Widows. — Two ; one for praying lation.
and thanksgiving, the other for
ministering to the sick women.

Can. 21.
4^. On the Christian conduct of
the Laymen towards those Avho
serve at the altar. Can. 23.
5. 2 On the service of women "^
In can. 26. a strange allusion is
as Deaconesses, and for the indi- made to a tradition, probably contained
gent and on their good beha- in the " Gospel according to the Egyp-
;
tians," abont a conversation of Christ

viour. Can. 24—28. The Apos-
withMary and Martha. " Martha said
tles agree that women have
aboutMary Look how she laughs.
:
nothing to do with the ministra-

Mary said I laughed not.
: (What
tion at the Eucharist, but can follows is conjectural, for both texts
only be made serviceable as are now unintelligible.) But what the
nursing the sick and poor. Lord said is good : the weak when
comforted will be strong" (the weak-
ness of woman may be strengthened).
In the conversations of Christ with his
disciples, after his resurrection, as
related in the Pistis Sophia, Mary and
Martha are very conspicuous interlo-
cutors.
3 Conclusion of the book (which ^ This book therefore answers in its
is the first book), enjoining the or- second part to the second section, both
of the first and the eighth books and,
dinances as commands of Christ.
;
as to the first or introductory part, to

Can. 29. 30. (This conclusion is
the introduction both of the first and
evidently an addition : it is, also,
seventh of the Greek Constitutions.
not found in the Ethiopic text.)
Book the Second. Can. 31 — 62.
A. '
On the Ordination and Institution ' The whole of this part correspouds
of the Bishops and Elders and the as to the contents, and in part as to the
Ministrants of the Church. Can. •wording, with the first section of the
31—39. eighth book in its purer form (Pseado-
Hippoiytus), as preserved by the Vi-
(6.) 1. The Ordination of the
Bishop. — The Bishop, chosen by
enna and Oxford MSS.
all the people and being found

blameless, is to be ordained in
the congregation on the Lord's
day, all the Bishops consenting^, " The Coptic, as well as Arabic text,
[they laying their hands on him.] are not very clear. It is evident that
The Presbyters standing by, all all the Bishops (of the neighbourhood)
are present; it appears that the most
praying that the Holy Spirit
eminent (literally, he -who is -worthy
may descend upon him, the most
amongst them, which is meant as a
eminent among the Bishojis is to
translation of irpj/cpiroj) is the first to
lay his hands upon him. After lay his hand on his head, and to pray
ordination he receives from all over him in the name of the congre-
the kiss of peace*, after which he gation. As this was not understood
administers the Communion, put- afterwards, a clause was inserted to
make the whole more harmony with
in
ting his hands upon the Eucha-
the later custom. This now forms an
rist with the Presbyters. He awkward interpolation (the words put
then says the Thanksgiving :
between brackets ) ; Tattam inserts
" the bishops," which is not in the
text.
3 « The Lord be with you all," ^ " The Thanksgiving" begins with
&c. (the Prtefatio : the peo- the " Praefatio." The Bishop is then
to go through the service of the " Ob-
ple saying the answers.)
lation" according to the custom. No
And then he is to pray ac-
fonn of prayer is prescribed. This
cording to the custom of the
receives its explanation by can. 34.
Oblation (Trpoa(])opu). Can. 31. (The Abyssinian text has here formu-
laries for the prayer of consecration,

for the communion and the benedic-
tion.)
378 THE APOSTOLIC CONSTITUTIONS OF ALEXANDKIA.
(7.) 2. On the Ordination of

the Elders. — By the Bishop, all
the Elders touching his head.

Then he is prayed over, exactly
as the Bishop. Can. 32. (See
Addition, after Can. 33.)
(8.) 3. ^ On the Ordination of ' The canon describes tlie position
Deacons. — The Bishop alone of the Deacon as it was immediately

after the age of the Apostles. They
lays his hand upon him, because
became naturally the helpers (aids) of
the Deacon is ordained for his
the Bishops, and therefore frequently
service (vTr-qptaia). The Deacon their successors (see Ignatian Letters),
is not to be a member of the but they had neither voice nor place in
council (crvfiftavXior) of the clergy the presbytery, or, as it is here called,
(/vXi/poe), but to take care of the the council.
sick. Can. 33.

Âddition to Can. 32. on the ' This gloss, awkwardly inserted
Presbyter. — " The Bishop shall

was evidently put in to
ference between Bishop and Presbyter
mark the dif-
ordain the Presbyter, that he

more than had been done by the ori-
may receive the Spirit. The ginal canon. The end has not been
Presbyter has no power to give understood by Tattam, who translates
it to the clergy. He can only " the Presbyter is sealed only," which
give the seal {(rfpayiiêir) in bap- the Coptic text justifies grammatically,
tism (afterwards in confirm- but which conveys no sense. The

meaning can only be that the Pres-
ation)."
byter may seal (anoint) the catechu-
mens in baptism. This is the sense of
the canons of the Church of Egypt, as
can. 45. shows. Comp. Bingham, Orig.
xi. 1. .56. In later times, when pedo-
baptism prevailed, it applied to con-
firmation. The Egyptian Presbyters
had the right to confirm at the end of
the third century. See my Ignatian
Letters, p. 119 — 123.
(9.) 4. ^ On Confessors. — The ^ The true Confessors, that is to
pure Confessor {ofioXoyi^rrjo) is

say, those who had been reviled and
punished by the authorities merely for
not ordained as a Deacon or an
the Lord's name (as Christians), be-
Elder, " for he hath the honour
come, in right of persecution, Deacons
of priesthood by his confession ;"
or Elders, without ordination. To be
only if he is to be a Bishop, Bishops, however, they must be pre-
"
they shall lay hands on him, and viously ordained. As, although very
" give thanks pious, they might still be illiterate, they

he then shall
are, on the first occasion of their cele-
(celebrate the communion) as
brating the communion, exhorted to
before explained. He should
keep to -what is customary or other-
learn (for that purpose) all that
wise safe. They might use the Lord's
has been ordained by the Apos- prayer alone, as, St. Gregory says, an-
tles, for saying Thanksgivings. ciently was done. But afterwards they
" But every one shall pray accord- may pray as the Spirit giyes them
utterance, provided they say nothing
ing to his ability : but if he be
against the right faith. This proves
able to pray suitably, and the
that the prayer of consecration was
prayer be acceptable, it is good.
not prescribed, and it does not imply
But if, when he again prays, that there were standing formularies
he utter a prayer in (a certain) even for the other prayers in the
measure, no one forbidding him, service. There were only fixed watch-
let him only pray in an orthodox words, and symbolical anthems of ex-
manner." Can. 34. hortation or adoration, which esta-
blished a certain regular course of

celebration.
(10.) 5. On the Appointment
(KudifTrdi') of the Header. — The
Bible is delivered to him, and a
prayer said over him by the
Bishop, but without imposition
of hands. Can. 35.
[6. ^ On the Naming {ovo- ' An insertion, probably post-Nicene ;
/laÊti') of the Subdeacon. He — the Subdeacon was unknown in the

Eastern Church before the time of
is simply to be named. Can. 36.]
Athanasius. The fact of the interpola-
tion is, at all events, proved by the

first words of the next canon, which
refers to can. 5. Pseudo-IIippolytus
and the eighth book have the same
interpolation.
(11.) 6. "Ôn Naming of

the - Compare the analogous canon of
Widoivs. — "But when a widow book I. (can. 21.), where the double
is appointed {KaQia-uv), she sliall

office of Widow is explained (prayer
and nursing).
not be ordained {yEiporovCiv), but
chosen by name (expressed in
Coptic word.-^). Her husband
must have been dead a long time.
;
Even if she be old, let her be

proved for a time ;
" for (adds
the wise canon) the passions
frequently long survive, and will
have place in them." Can 37.
Addition. — No laying on of
hands: for a Widow has not to per-
form any public service (XeiTovp-
yta) : she is appointed for prayer.
(12.) 7. 0?i Virgins. — "It is
her choice that makes her a

:
virgin " therefore no laying on
of hands. Can. 38.
(13.) 8. 1 On the Gifts of heal- ' An entirely original canon. It
ing. — "If one shall say, I have proves that healings were "wrought in
received the gifts of healing by a the ancient Church as in the time of
revelation, they shall not lay the Apostles, hy touching the patient,
by laying on of hands and praying
hands on him, for the thing itself
and the rule given is true Christian
will be manifest, if he speak the
wisdom, founded upon experience.
truth." Can. 39.
B. "On Catechumens. Can. 40 — 46. ^ The first very old and very gene-
rally received part of this section (can.
" Of neio 3Ien who have ?wt 40 — 42.) agrees (with a slight dif-
ference in details) literally with ch. xx.

arrived at the faith.
of Pseudo-Hippolytus and Ap. Con-
(14.) 9. "But those who shall stitutt. book VIII. ch. xxxii. And our
text is evidently more primitive, be-
be brought 3 into the new faith
cause it has not, like the Greek texts,
to hear the word, let them be
three short ancient canons at the end,
brought in first to the teachers," which do not belong at all to the cate-
before the people come in * ; and chumenic regulations. (See note 16.)
they shall inquire the cause of ^ According to the Greek text the
the thing, for what reason they catechumens are to be brought before
the Bishop, and, as it appears, by the
have drawn near to the faith.
Deacons. Our text shows, therefore,
And let those who introduce
a greater liberty : respectable laymen,
them witness for them, if (on
also, might present catechumens.
that) they be able to hear the * This clause is wanting in the
word. And let them inquire Greek.
after their life, of what sort it
is whether he has a wife ^ or if Wantinff in the Greek.

;
he is a servant of a believer, and

that this has pleased his master,
then let him hear. If his master
has not given him a testimonial
that he is good, let him be re-
jected. If his master be a hea-

then, he must be taught that he
should please his master, that the
Word may not be blasphemed.
But if he be one who has a wife,
or she a woman who has a
husband, let them be taught that
the man should content himself
with his wife, and that the wife
should content herself with her
husband. But if he be one who
has not dwelt with a wife, let
him be taught not to commit

fornication, but either that he
marry according to the law, or
that he remain (single) according

to the law.2 But if one has a 2 Here the Greek text has a heau-
tiful insertion, eyidently of European
demon, let him not hear the
or Asiatic origin :
" But if the master
word of teaching until he has
being a believei', and knowing that the
been purified." ^ Can. 40.
servant commits fornication, does not
give him a wife, or to the woman a hus-
band, let him (the master) be rejected."
' Here the Greek text has the ad-
dition :
" But if, however, death is
imminent, let him be admitted."
0/ Actions and Worlts.^ * This title, and the first paragraph,

are Egyptian additions.
(15.) 10. They shall inquire
after the actions and works of
those who shall be brought in,
:
what they are, that they may

appoint them.
If one has been a bawd, who
is a supporter of prostitutes, let
him cease, or let him be rejected. ^ ' Greek text adds: "If a -whore
But if one is a maker of shrines, gives her name, let her cease or be
rejected."
or a painter (of idols), let such
be taught that they should not
make idols. Let them cease, or
let them be cast out.
If one has a mania for theatri-
cal shows, or if he has been a de-
claimer in the theatre, let him
cease, or let him be cast out. If
he teach the young (in theatrical
shows) it is good that he should

cease. If he does not make a
trade of it, let him be forgiven.
Likewise he who is guilty of
taking a part in the games, and
goes into the games, let him
cease, or let him be cast out.
One who is a gladiator, or he

who teaches gladiators to fight,
or a hunter in the beast-fight, or
a public servant in the gladia-
torium; let them cease, or let
them be cast out.

One who is a priest of the
idols, or he who is a keeper of
the idols ; let them cease, or let
them be cast out.^ ' Not in the Greek text.
A soldier who is in authority
(kôvcTuiy, let him not kill a man ;
' The Greek text has simply : arpw
or, if he is commanded, let him tuSttis irpocTMv, a soldier who gives his
name. I suspect here the Coptic text
not hasten to the act ; neither
and also in what follows.
let him swear.^ But, if he is not * Instead of the prohibition not to kill
willing (to observe these com- a man, &c., the Greek has : Let him
mands), let him be rejected. neither do injustice (a5iKe?r), nor be a
sycophant, and let him he satisfied -with

his stipend ; if he submits to this, let
him he received.
1 One who has authority over ' This and the next paragraph are
the sword, or a ruler of a city peculiar to the Coptic. The purple
clothed in purple, let him cease, was considered a sign of Pagan sacer-
him be dotal dignity, and therefore abhorred,
or let rejected.
A catechumen, or a faithful
(TertuUian.)
person, if they have desired to be

soldiers'^, let them be rejected, * This regulation evidently supposes
because they have despised God. heathen armies and heathen emperors.
3 A harlot, or luxurious man, * The same in the Greek, only more
or one who has been cut off, or explicit.
who has done any other thing

which it is not becoming to men-
tion ; let them be rejected, for
they are impure : neither shall
they bring a magician to the ex-
amination. An enchanter, or an
astrologer, or a diviner, or an
interpreter of dreams, or mounte-
bank, or one who makes charms
to be bound round the body, or
conjurors of serpents, or who
make amulets ; let them cease,
or let them be cast out.^ * The Greek text has here an infinity
of names for men exercising forbidden
magic, and wicked arts. The Coptic
text has only a few, but among them
the unknown word âWiarris, which
is probably a misspelling for ^vWiarris,
in the sense of ^vXKik6s (Hesych.), a
man who uses the art of the Psylli, or

Libyan conjurors of serpents. The
Arabic text is also confused, and Tat-
tam's translation decidedly wrong.
What he calls " destroyer of the fringes
of the garment," must mean a man who

makes amuletic irtpidfifiaTa, charms like
the <pv\aKT-iipia (amulets).
:

* But a concubine, if she be a ' The Greek text is more precise :
slave, if she have brought up

" A concubine who is the slave of an
infidel, and lives with him alone, let
her children, and live with one
her be received : but, if she has also
man alone, let her hear (the
intercourse with others, let her be re-
word). If she hath not, let her jected."
be rejected.
A man - who has a concubine, ^ More explicit in the Greek :
" A
;
let him leave off that course, and faithful " which of course is also
meant by the Coptic. In what follows,

let him marry according to the
the wording is more precise :
" Who-
law but, if he will not, let him
;
ever has a concubine that is his slave,
be cast out. let him cease ; if she be a free woman,
let him marry her," &c. Then follows
" If she be engaged to a faithful slave,
let her cease or be rejected." " Who-

ever follows Greek rites {idrf) or Judaic
fables, let him change his life, or be
rejected."
3 But if we have omitted any- ' This beautiful spirited reserve,
thing, the things will teach you, which is found in all the texts, marks
the difference between the Apostolical
for we all have the Spirit of
age and that of the ecclesiastical system,
God. Can. 41.
or the canonical.
Of the Time for Persons to hear the

Word and Works.
after the Actions
(16.) 11. 4 Let the catechu- * This is the ordinary period in all
mens be three years hearing the ordinances. In later times this pei'iod
word but if one has been dili-

;
is thus subdivided : one year simple
gent, and persevere well in the

Catechumens ; the second year Hear-
ers ; the third Competentes, or Candi-
work, the time shall not decide,
dates for Baptism.
but the application alone shall
entirely decide it. Can. 42.^ * The Greek has appended to these
catechumenic regulations three ancient

canons, but added here arbitrarily : the
who hear Coptic and (as we soon shall see) the

Of the Praying of those the
Word. Syriac texts have them in a more ap-

propriate place. They are : that a
(17.) 12. When the teacher layman may teach, all being taught by
has ceased exhorting, let the ca- the Lord, that the Christians are to
THE SLCU^^Li BOOK. 385
techumens pray by themselves pray -when rising, and if possible to
And hear a sermon, and that they are to be

apart, and the faithful. let
gentle masters to their servants.
the women stand praying in a
This and the remaining chapters of
place in the church, apart by
the present section are peculiar to the
themselves, whether the faithful Coptic. They bear the stamp of high
women, or the female catechu- antiquity, and betray here and there
mens. And when they leave off evident marks of Egyptian supersti-
praying, let them not give the tion, and Alexandrian mysticism. The
salutation before they have be- Egyptian superstition shows itself in

the dread of the poAver of the demons,
come pure.
as the concrete fear of the unknown
Let the faithful salute one
divine element in nature. The Alex-
another, the men the men alone,
andrian mysticism which manifests it-
and the women the women. But self in these ordinances, is a compound
let not a man salute a Avoman. of Judaism and the original religion of
And let none of the women cover the country.
their heads with a pallium*, but '

The PaUium (Copt, pallin, instead
with a fine cloth of cotton alone, of TrdAAior) must mean a large and
costly veil thus pallium is used by
for this is their veil. Can. 43. :
Prudentius in the sense of velum. Tat-

tam has Ballin (the Arabic mode of
writing), and adds :
" What kind of
Of the Laying of Hands upon the Cate-
covering it means, I do not know."
chumens.
(18.) 13. When the teacher

after the prayer shall lay his
hands upon the catechumens, let
him pray when he dismisses

them "^
whether he be an eccle-
:
' A precious remnant of the primi-
siastic or a layman who delivers tive Apostolic privilege enjoyed by
let him do thus.

every member of the congregation of
it,
teaching and praying.
3 K a catechumen has been ap- ' This alludes to the celebrated bap-
prehended for the name of the tismus sanguinis, the baptism of blood.
Lord, let him not hesitate con-
cerning the testimony ; for if it

has come to pass, that they have
taken him by violence, that they
may kill him, he will be justified
in the forgiveness of his sins, for
VOL. III. C
he will have received baptism in

his own blood. Can. 44.
Of those who shall receive Baptism.
(19.) 14. 1 And when those ' This refers to the latter stage of
appointed to receive baptism have the preparatory training of the cate-

chumen. It is the finest specimen of
been chosen, and when their life
the earnestness of the ancient Church
has been investigated, if they
to provide that haptism should not be
have lived in chastity during
a mere form.
their catechumenship ; if they
have honoured the Widows, if
they have visited the sick, if
they have fulfilled every good

work 2 ; and if those who intro- ^ After a testimonial has been given
to them by the brethren able to observe
duced them have witnessed to
and judge of them, the catechumens
them that they have done thus,
become Hearers Q^Kpomai, Auditores).
letthem hear the Gospel. And The Coptic Church has only these two
at the time when they shall be stages : the later Church generally
dismissed, let hands be laid upon three classes.
them in that day, and let them
be exorcised.
3 And when the day approaches ^ Immediate preparations before bap-
in which they shall be baptized, tism are, purification and exorcism (by
the Bishop laying his hands on the
let the Bishop exorcise each of
catechumens).
them, that he may know that
they are pure. But if any one
be not good, or be not clean, let
him be put apart, that he may

not hear the word with the
faithful ; for it is not possible
that a stranger can ever be con-
cealed. Let them teach those
appointed for baptism that they
should wash and be made free
(clean ?) ; that they should be
such on the fifth sabbath (after
Easter). And if there is a wo-
;
man who is after the custom of

women, let her be put apart, and
let her receive baptism another
day.
' Let those who shall receive '
Fasting on the Paraskeue (as the
baptism, fast on the preparation Coptic word is) of the sabbath, that is
(vigil) of the sabbath. to say, on the Friday.

2 But on the sabbath when ^ On the Saturday the Bishop prays
those who are to receive baptism with them, and laying his hands upon
them exorcises them, breathes on them
have been gathered together in
(as Christ did on the Apostles), and
in one place, by the advice of
seals their foreheads, ears, and lips
the Bishop, let them all be com-
(with the sign of the cross).
manded to pray, and to kneel
and when he has laid his hand
upon them, let hini exorcise
every strange spirit to flee from
them, and not to return into
them from that time. And when

he has finished exorcising, let
him breathe on them and when ;
he has sealed their foreheads,
and their ears, and the opening

of their mouths, let him raise
them up ; and let some watch

all the night, reading to them,
and exhorting them. 3^n,j \qi ^ Another very primitive feature.
They all bring with them their sym-

those who shall receive baptism
bols, their offerings for the first com-
not eat any thing, but what each
munion and love meal with the faith-
one shall bring in for the thanks-
ful and of this his contribution every
;
giving ; for it is becoming in

one makes his food during the night
him who is worthy to bring in from Saturday to Sunday.
his ofiering immediately. Can.
45.
Of the Celebration of holy Baptism.
(20.) 15. Ând at the time The * blessing of the water at the
of the crowing of the cock let dawn of day.
c c 2
388 THE APOjTOLIO constitutions OF ALEXANDRIA.
them first pray over the water.
Let the water be drawn into the

font or flow into it. And let it
be thus, if they have no scarcity.
But if there be a scarcity, let

them pour the water which shall
be at hand into the font; and
let them undress themselves, and
and the young shall be first bap-
tized. And all who are able to
answer for themselves let them
But those who are '
Here the baptism of children (not
answer. '
infants) is evidently mentioned as an

not able to answer, let their pa-
exceptional case ; for the instruction
rents answer for them, or some
respecting the training is, as we have
other of their relations. And seen, general, and supposes that all
after the adult men have been catechumens are not only able to walk,
baptized, afterwards the women, but also to be instructed, and have
when they have loosed their hair, indeed learned what is needful.
and laid aside the ornaments

of gold and silver which they
wore. Let no one take a strange
garment with him into the water.
2 And at the time appointed
^ Blessing of the oil. The peculiarity
here is, that the oil is divided into two
for the baptism, let the Bishop
parts : the oil of exorcism and the oil
give thanks over the oil, which,
of thanksgiving. The one is used im-
putting into a vessel, he shall mediately before, the other immediately
call the oil of thanksgiving. after baptism.
Again he shall take other oil,
and exorcising over it, he shall

call it the oil of exorcism. And
a Deacon shall bear the oil of
exorcism, and stand on the left
hand of the Presbyter. Another
Deacon shall take the oil of
thanksgiving, and stand on the
right hand of the Presbyter. ' The renunciation of Satan, after
3 And when the Presbyter has which the catechumen is anointed with
taken hold of each of those who are the oil of exorcism.

;
about to receive baptism, let him

command him to renounce, say-
ing :
" I will renounce thee, Sa-
tan, and all thy service, and all
thy works." And when he has

renounced all these, let him
anoint him with the oil of exor-
cism, saying :
" Let every evil
spirit depart from thee."

' And let the Bishop or Pres- ' The immersion, and the public
byter receive him thus undressed, confession of the Christian faith in
Father, Son, and Spirit.

and place him in the water of
baptism. Also let the Deacon
go with him into the water, re-
peating before him the following
words to assist him :
^
«i \)q. ^ On this text and its history, see
lieve in the only true God, the the Third Volume.
Father Almighty, and in his only

begotten Son Jesus Christ, our
Lord and Saviour, and in the
Holy Spirit, the quickener [the
consubstantial Trinity, Tpiag 6/.10-
ovarioc'} ; one Lordship, one King-

dom, one Faith, one Baptism
in the Holy Catholic Apostolic
Church, in the life everlasting.
Amen."
And let him who receives
(baptism) repeat after all these :
" I believe thus." And he who

bestows it shall lay his hand
upon the head of him who re-
ceives, dipping him three times,
making this confession each
time.
3 And afterwards let him say ' This is the peculiar confession of
again :
" Dost thou believe in the true faith respecting Jesus the
our Lord Jesus Christ, the only Christ, and the Spirit. It is evidently
3
Son of God the Father ; that he later than than the general baptismal
pledge but earlier than the incor-
became man in a wonderful ;
poration of these particularities into

manner by an incompre-
for us,
the general creed, as second and third
hensible union through His Holy
Articles.
Spirit with Mary the Holy Vir-
gin, without the seed of man ;
and that he was crucified for us

under Pontius Pilate, died of
his own will once for our re-
demption, rose on the third day,
loosening the bonds (of death) :
ascended up into heaven, sat on

the right hand of his good Father
on high, and cometh again to
judge the living and the dead at
his appearing and his kingdom ?
And dost thou believe in the

Holy good Spirit and quickener,
who wholly and in the
puiufieth,
Holy Church?"
Let him again say " I be- :
lieve."
^ And let them go up out of ' Anointment (on the head) with the
the water, and the Presbyter oil of thanksgiving, after the immer-
shall anoint him with the oil of sion. This anointment is preceded by
thanksgiving, saying: "I anoint a solemn prayer of blessing.
thee with holy oil of anointing,

in the name of Jesus Christ."
Thus he shall anoint every one
of the rest, and clothe them, as
the rest, and they shall enter
into the Church.
Let the Bishop lay his hand
2 * The prayer of blessing over the
upon them with affection, say- baptized and anointed : the only formu-
ing :
" Lord God, as Thou hast lary of prayer in this collection.
made these worthy to receive

forgiveness of their sins in the
world to come, make them wor-
: "
thy to be filled with Thy Holy

Spirit, and send down upon them
Thy grace, that they may serve
Thee according to Thy will, for
Thine is the glory of the Father,
and of the Son, and of the Holy
Spirit, in the Holy Church, now
and always, and for ever and
ever." And he shall pour the

oil of thanksgiving into his
hand, and lay it upon his head,
saying :
" I anoint thee with the
holy oil of anointing, from God

the Father Almighty, and Jesus
Christ, and the Holy Spirit."
'
And he shall seal upon his '
The first kiss of peace.
forehead, saluting him.

2 And he shall say: "The 2 Then follows, immediately, the
admission to the first communion. The
Lord be with thee." He who
baptized makes the responses, as a
has been sealed shall answer
member of the congregation, and, as it
"And with thy Spirit." Each were, its representative on this occa-
one doing thus with the remain- sion. They say even the episcopal
ing. And let all the people pray " Peace
!
together. And all those who

receive baptism shall pray. Let
them say, "Peace," with their
mouths.
3 Let the Deacons bring the ' The offering (ohlatio) of bread,
Eucharist to the Bishop, and he wine, milk, and honey, brought before
shall give thanks over the bread, the Bishop, who says grace over them
(thanksgiving), and explains the moan-
because of the similitude of the
ing.
flesh (*TO|0^) of Christ ; and over
the cup of wine, because it is
the blood of Christ, - which was

poured out for every one who
bclievctli on him ; and over the
milk and honey mixed, for the
fulfilling of the promises to the
f c 4
:
Fathers, because he hath said :
" I will give you a land flowing
with milk and honey." This is
the flesh of Christ, which was

given for us, that those who be-
lieve on him should be nourished
by it as infants ; that bitterness
of heart may be dissipated by
the sweetness of the word. All
these things the Bishop shall
discourse to those who shall re-
ceive baptism.
' And when the Bishop has ' The giving of the bread to the
divided the bread, let him give a baptized.
portion to each of them, saying :
" This is the bread of heaven,

the body of Christ Jesus." Let
him who receives it answer
" Amen."
2 And if there be no other ^ The distribution of the cup to the
Presbyters there, let the Dea- baptized, by the Presbyters and Dea-
cons.
cons take the cup and stand in
order, that they may give them
the blood of Christ Jesus our
Lord, ^ and the milk, and the ' The milk and the honey are given
honey. Let him who giveth the to them at the same time with the
cup.
cup say :
" This is the blood of
Christ Jesus our Lord;" and
he who receives it shall answer :
« Amen."
* He thus received into com-
* And when these things have is
munion with Christ and his Church,

been done, let every one hasten
and is now exhorted to live according
to do all good things, and to
to his confession and pledge.
please God, and take care to live
in integrity, being diligent in
the Church, doing those things
which they have been taught.
proceeding in the service of

God.
^ But these things have been ' This sentence is unintelligible in
delivered to you briefly, with re- Tattam's translation, who places a full
gard to the Holy Baptism and stop after " Holy Eucharist," and then
the Holy Eucharist, inasmuch as

continues in a new sentence :
" And
since they have ceased instructing
you have been completely in-
you," &e.
structed concerning the resur-
rection of the flesh and all the
remaining things, as it is written.
And if there be any other
thing which it becomes us to
make known, let the Bishop de-

clare it diligently to those who
shall receive baptism. But let
not the unbelieving know, but him

only who shall first receive bap-
tism. This is the signet ^ which ^ Tattam :
" white stone," It is an
John said hath a new name allusion to the Apocalypse.
written on it, which no one

knoweth but him who shall re-
ceive the signet. Can. 46.
C. On the Partaking of Bread and

Wine in the Church, and on the Love-
feasts ('AyaTTot). Can. 47 — 52.
(21.) 16. 3 The Bishop must ' Original and primitive. It shows
always be ready to eat the bread, the custom of the time of the Apostles.
if any one express a wish " to As to the Love-feasts, they are sup-
posed to take place in a private house.
have something in the church."
The Bishop or another member of the
Whereas, all others may fast
clergy being generally present, every
when they will, he, the Bishop,
one brings his own portion (as (ru^§oA7'))
is unable to fast except on a with him. But, besides these Love-
general fast-day. He will eat feasts, simple bread and wine, with
the bread, and the rest of the thanksgiving, may be any day taken
faithful with him. "Let them in the church, under the presidency of
the Bishop. Every body is supposed
receive from the hand of the
Bishop a portion of the same to give thanks himself before he eats.
bread, before each one shall Only the celebration of the communion
of the body and blood has become se-
divide the bread which is for
parated from this eating of bread and
him: for this is a blessing, and
•wine, and from those Love-feasts.
not a thanksgiving like the body That separation took place very early,
of the Lord." (47.) Before they most likely in St. John's time. (See
drink they must say grace over " Theses on the Eucharist.")
the cup (ev-xâpiiTTely). The cate-

chumens receive also bread and
wine, but separately ; the bread
they receive is called "the bread
of exorcism." (48, 49.) '[But they '
A clause inserted to prevent mis-
are not to partake of the Lord's understandings, when the custom had
" Let become obsolete. The next treats of
Supper with the faithful.]
the Agapes as meals.
every one eat and drink with
moderation. K they have given
thee all the portions together,
thou shalt come bearing thy part
alone. And when you have been
called to eat, you shall eat only
what suificeth you ; that what
remainsmay be disposed of by
him who has called you, as he
pleases, so that it remains for
the saints 2, and he will rejoice Faithful ; Tattam, for " the holy."
in your entering in unto him."

Either the Bishop or one of
the clergy is supposed to be pre-
sent at such a dinner Qe'nryoi'),
and in that case blesses those
who are present: laymen may
also preside, but not give the
blessing : but every one prays
for himself. K there be Widows
ministering to a clergyman, they
may come with him, and are to
be sent home early. If the cler-
gyman be prevented from attend-
ing, let him give them bread to
eat, and some wine at home.

Can. 50—52.
D. On the First-fruits and their
Blessing.
(22.) 17. 1 Of grapes, figs, ' Quite original, primitive, and na-
pomegranates, olives, plums, ap-

tional. Compare Apll. Constt. book
IV. No. 8., and book viii. ch. xviii.
ples, peaches, cherries, and al-
monds, the first-fruits are to be
given to the Bishop, who blesses
them : of flowers, only the rose
and lily. Can. 53 — 54.
E. On the Fast before Easter.
(23.) 18. 2 Let every one take * An original but obscure form of
care not to celebrate the Pass-

enjoining the fast before Easter. The
quadragesimal fast (which the Greek
over before the proper time
Constitutt. prescribe, book v. No. 13.,
(after the equinox), otherwise he book VII. No. 3.) is not mentioned, but
would infringe the fast. If any a rigid fast before Easter is certain.
be unable to fast two days, let The one after Pentecost (which is
him fast on the sabbath (Easter- named in the passage of the fifth book)
eve). If any one be at sea, and is expressly alluded to. The drift of
the whole is to make a contrast to the

does not know the time of Easter,
Jewish celebration on the 14th Nisan,
let him keep his fast (in the
whether on a Sunday or another day,
week) after Pentecost. Can. 55. and whether the equinox was past or
not. Each may therefore be in the first
or in " the second " month mentioned

in the canon, viz. April.
F. On the Visitation of the Sick by
the Bishop.
(24.) 19. The Deacons [and

3 ' This rcgidation also supposes that
Subdeacons] ai'e to inform him the Bishop is the rector of a town or
borough.
of the sick persons in the con-
gregation, that he may console

them by his visit. Can. 56.
G. On the early Morning Prayer, and

Meeting.
(25.) 20. ^Prayer at rising. — Almost identical with canon 62.
The believers ought to pray be-

fore they go to their work: if
they can hear a word of instruc-

tion before they begin their
work, let them go to it. Can. 57.
(26.) 21. On the Partaking of the Eu-

charist before eating anything else.
2 Let every believer hasten to ^ This is manifestly one of the most

partake of the Eucharist before ancient canons. It implies the exist-
tasting of any other thing. [For, ence of the rite alluded to by Pliny, of
to those who are believers in which we had previously no direct evi-

dence, except Tertullian's catus ante-
it, if any one shall give, at the
lucani, the communion of the early
time of receiving it, deadly poi-
Christians at daybreak (" mane ").
son, it shall have no power over That the concluding sentence is of later
him.] (58.) Let no unbeliever date seems to me undoubted, although
or animal eat of the body of it is impossible to prove it : such an
Christ. (59.) "For if thou hast application of the words in the addition
to St. Mark's Gospel is not primitive.

blessed the cup in the name of
The continuation of this interpolation,
God, and hast partaken of it, as
which now forms the beginning of
of the blood of Christ, keep thy-
canon 60., with the genuine part of
self with the greatest care : spill
which it has nothing to do, betrays its
not of it, lest a strange spirit origin still more clearly. The " strange "
should lick it up, that God may spirit is, besides, quite Egyptian.
not be angry with thee, as hav-

ing despised it, and thou shalt be
guilty of the blood of Christ by
thy contempt of the price by
which thou wast purchased."
Can. 60 ^
(27) 22. ^ Duty of Presbyters and Dea- '

The present title of the canon,
cons at these early Meetings. " Because it is not becoming to pour

anything out of the cup," refers to the
They are to attend daily at interpolation, which begins in the pre-
the place of meeting, wherever ceding section.
the Bishop has fixed it : they Our restoration completes the pic-
are to collect all (that is brought ture of the most ancient meetings of
for the communion and common the Christians at daybreak, and sup-
" and poses meetings, not in a church as a
meal, and for the poor) ;
fixed place, but in private houses (Kar'

then, when they have prayed,
oXkov, in the Acts).
let each one proceed to the em-
ployments appointed him." Can.
60b.
H. On Burials.
(28.) 23. 2 The graves to be ^ Original.
dug by the poor, who are to be

paid for it. The Bishop is to
support those who have the care

of the cemeteries. Can. 61.
I. On Times for Prayer.^ ' Almost identical with canon 57. in

its first part. This is the identical
(29.) 24. First, early on rising,
canon which Ps.-Hippolytus and the
after washing of hands before common Greek text of book vni. have
prayer ; if possible, in the con- as an appendix to the canons respect-
gregation whenever there is an ing the catechumens.
exhortation.
•*"It shall be given to him * What follows is an original Egyp-
tian appendix, entirely diflerent from
who speaks to declare things
the style and character of the ancient
useful to every one, and thou
canons. It is an enlargement upon
shalt hear the things thou
the concluding words of the old general
thinkest not, and thou shalt pro-
canon, about the importance of not
fitby those things which the missing the opportunity of hearing a
Holy Spirit shall give to thee by Christian exhortation or homily.
the exhortation and thus thy ;
faith shall be established by

those things which thou hast
heard. And they shall speak to
398 THE APOSTOLIC CONSTITUTIONS OF ALEXANDRI4..
thee again in that place of those

things which it becomes thee to
do in thy house. Therefore, let

every one hasten to go into the
church, the place where the Holy
Spirit stirs up."
ilf there be no exhortation, ' This enlargement fills six pages,
let every one take a book in his and is probably extracted from an early
homily on the subject of the Alexan-
house, and read what is useful.
drian school, tinged with the natural
Bless God at the third hour
mysticism of the East, but containing
(9 o'clock, in spring and autumn), grand and sablime passages. The me-
at least in the heart : it is the ditation on the death of Christ, and on
hour at which Christ was nailed the inward religious voice of the human
to the cross. heart and conscience, is the centre of
the whole contemplation.
Pray again at the sixth hour :
the hour when there was dark-

ness.
Pray a solemn prayer at the

ninth hour, in which Christ's
side was pierced. Pray before go-
ing to rest ; and if thou awakest,
at midnight, washing thy hands.
If thy wife be an infidel, pray
alone, and return to thy place.
2 " Thou who art bound in mar- - A sublime antithesis to Jewish and
riage, refrain not from prayer, Mahommedan ideas of purification : the
For words, as every one sees, refer to those

for thou art not defiled.
of Christ to Peter in St. John, at the
those who have washed have no
washing of the feet of the Apostles.
need to wash again, for they are
What follows about the breath is also
purified and are clean. And if
taken from St. John, xx. 22. It is
thou breathest in thy hand, seal- mysticism, but such as rests on ethical,
ing thyself with the breath which not on magical or fetish, ground. The
shall come out of thy mouth, thou appeal to the majestic worship of nature,
praising God in the deep silence of night,
shalt be all clean down to thy
is sublime and original. At the end it
feet, for this is the gift of the
is said, that whosoever shall follow these
Holy Spirit. And the drops of
traditions of the Apostles will not be
water are the baptismal di-ops seduced. Many doctrines (alp^crfis, he-
coming up from the fountain. resies) have gained ground, because
THE THIRD, FOURTH, AND FIFTH BOOKS. 399
that is, the heart of the believer, those who preside (Trpotarav, ot irpoecr-
Tures, the Bishops, as the rectors of

purifying him who believeth. It
the Churches are often called in the
becometh all to pray at that hour
Greek Constitutions) are not willing to
(of midnight), for then all creation of the
learn the doctrine {alpio-iv')
is silent, praising God." And the Apostles. This also shows the identity
Apostles have taught us thus to of AiSaxh (or AiSaxal) 'ATro(TT6\wv, and
pray, and Christ saith :
" In the AiaToleis'ATrocTToAwi'; because this work
middle of the night there was is repeatedly called in the text the Aia-
Ta|eis or AiaTayai of the Apostles.
a cry Behold the bridegroom
:
Cometh," &c. Pray, also, if thou

rise at cock-crowing, because at
that time the children of Israel
denied Christ.
Then comes a further scrip-
tural and theological explana-
tion.
Conclusion of the second book,
" which is book the third."
Book the Third (Fourth). Can. 63.
(Hippolytus) On the Gifts and Ordinations {yapiaixara naX
XîpoToviai).
» On the Gifts of the Holy Spirit, * Literal translation of the Intro-

duction to the Constitutions of Pseudo-
and the sacred Offices of the
Hippolytus, and hook viii. of ApU.
Church.
Constitutions.
Book the Fourth (Fifth). Can. 64—72. (pp. 134 — 164.)
(30—45.) 2 On the office of Bi- - Literally agreeing with Apll. Con-
shop, and on the other Offices

stitutions, book VIII. ch. 2 — 27. ; and
therefore in the main also with Ps.-
of the Church.
Hippolytus, I. — XVI. It terminates
with a provision for the ordination of
a Bishop by some one, in extraordinary
cases.
400 TUE APOSTOLIC C02fSTlTUTIONS OF ALEXANDRIA.
Book the Fifth (Sixth). Can. 73 — 77.
1 Continuation. (No general title.) ' All found in the eighth book, ac-
cording to the purer text.
(46.) 2 (Introduction.) "The Bi- 2 Apll. Constt. VIII. 28. Ps.-Hippo-
shop blesseth and, is not lytus, xvn. (The interpolated chap.

28. is wanting also in the Coptic.)
blessed," &c. Canon 73.
(47.) 3 On Canon
first-fruits. 74. ^ Apll. Constt. vm. 30. Ps.-Hippo-
lytus, XVIII. (Text literally agreeing
with Ps.-Hippolytus.)
* On the sacred remains of

* Apll. Constt. VIII, 31, Ps.-Hippo-
(48.)
lytus, XIX.
the Eucharist. Canon 75^
* Apll. Constt. VIII. 32. Ps.-Hippo-
(49.) Ôn working days and holi-
lytus, XX. (The catechumenic canons
days. Canon 75^
of this 20th chapter are tho: e contained
in the second hook of the Coptic.)
* Apll. Constt. VIII. 33. Ps.-Hippo-
(50.) Ôn the times and places
lytus, XXI.
for prayer. Canon 75°.
Apll. Constt. viu. 34. Ps.-Hippo-
lytus, XXII. The Coptic considers the
whole of canon 75<=. as relating to the
servants : it adds therefore at the end
of 75. the canon: that believing men
or women cohabiting with slaves must
separate from them ; a canon which
the other collections have not in this
place.
'Ôn the commemoration of the ' Apll. Constt. VIII. 42. Ps.-Hippo-
Dead. Canon 76^ lytus, xxiii. The Greek canons men-

tion here the third, the ninth, and
fortieth day the Egyptian the seventh
;
and thirtieth, which is evidently pro-

vincial.
(51.) 8 On the Funeral Meals. 8 Apll. Constt. VIII. 43. Ps.-Hippo-
Canon 76^. lytus, XXIV. The Coptic text speaks

in the first part only of " Presbyters
and Deacons " ;

in the second, " the
Bishops and Presbyters " are named as

the " chiefs in the Church after God,
Christ, and Spirit," as in the Pseudo-
:
THE SIXTH AND SEVENTH BOOKS. 401
Hippolytus and the Syrian canons:

whereas the common text has here two
Presbyters and Deacons.
{52.) 1011 those who are perse- • ApU. Constt. vui. 44. Ps.-Hippo-
cuted for the Faith, and flee.

lytus, XXV.
Canon 77^
^ Apll. Constt. vni. 45. Ps.-Hippo-
(53.) ^ That each is to remain in
lytus, XXVI. (End of Apll. Constt.
his station. Canon 77 ^.
book VIII. and of Ps.-Hippolytus.)
Book the Sixth (Seventh). Can. 78, 79. (pp. 166—172.)
^Canons on the reception, in- ^ The same canons which were given
in the second book, only that here the
struction, and initiation of tlie
text literally agrees with the Greek.
Catechumens.
Apll. Constt. viii. 32. Ps.-Hippolytus,
Book the Seventh (Eighth).
The Apostolic Canons of tlie Eastern Church.
This book contains the 85 Apostolic canons of the Gi'eek Church. As to the
second part of this collection (can. 51 — 85.), the text agrees entirely with the
official Greek text. But the former collection, or the part recognized by the
Roman Church, has only the first 46 canons ; and according to the numbering of
the Latin translation of Dionysius Minor. The last four canons of Dionysius
are wanting. After canon 46. (Greek text, canon 38.), Penalty against heretical
Baptism, follows immediately
Canon 51. (Greek canon 43.) Agaiusst abtaining from Marriage, Flesb.
Wine, &c.
Canons 47, 48, 49, 50. (Greek 39, 40, 41, 42.) are therefore left out, and are
indeed a later addition. Of these the first and last three are against irregularities
in conferring baptism, to give additional strength to the prohibition and penalty

of canon 46. (38.). Such an addition points to the time of Cyprian, or imme-
diately after him. But the second and still later canon, 48. (40.), is an isolated
addition. It is directed against a layman divorcing his wife, or marrying a
divorced woman. The awkward place in which it stands shows it to be an
VOL. 111. n D
interpolation posterior to the addition of the three baptismal canons; besides it
implies the existence of a peculiar marriage law for the clergy. It may therefore
have been added in the first quarter of the fourth century, immediately before
the Nicene legislation.
RECAPITULATION.
ANALYTICAL TABLE OP THE COPTIC COLLECTION OF APOSTOLICAL
ORDINANCES.
Ancient Materials. Additions of Compiler.
First Book. Ethical introduction on the two ways.

Can. 1 — 14. (Compare the Intro-
On the Offices and Ministrations duction to Book VII. of the Greek
of the Church. Can. 15 — 28. Collection, and the Epistle of Bar-
nabas.)
Exhortatory conclusion. Can. 29, 30.
Second Book.
A. On the Ordination and Insti-

tution of the Bishops and El-
ders and the Ministrants of the
Church. Can. 31—35.
(The claims of the Confessors.
Can. 34.) The naming of the Subdeacon. Can.
36.
On the naming of Widows and

Virgins. Can. 37, 38^
Additional remark on Virgins. Can.
38^
On the Gifts of Healing. Can. 39.
B. On the first Admission, the
Instruction, and Initiation of
the Catechumens. Can. 40 —
46.
C. On the partaking of Bread and
Wine in the Church, and on
the Love-feasts. Can. 47 — 52.
RECAPITULATION. 403
Ancient Materials. Additions of Compiler.
D. On the First-fruits and their

Blessing. Can. 53, 54.
Can. 55.
F. On the Visitation of the Sick
by the Bishop. Can. 56.
G. On the Prayer at rising, and
on going to the early Eucharist
if possible. Can. 57, 58*. Additional admonition not to let an

unbeliever or animal eat of the Body,
and not to spill the Blood of Christ.
Can. 58\ 59, 60.
Duty of Presbyters and Deacons
to attend at these meetings, at
the place fixed by the Bishop.
Can. 60^
H. On Burials. Can. 61.
I. On Times for Prayer. Can. 62.
Third Book. On the Gifts of the Holy Spirit, and

the Sacred Offices of the Church.
Introduction to the Greek Book viii.
(Ps.-Hippol.) Can. 63.
Fourth Book.
On Bishops and other Officers of
the Church. (Book viii. ch. 1
— xvi. in the purer text.) Can.

72.
Fifth Book. This Book corresponds entirely -with
Chapters xvn. to xxvi. of the purer
General character of the different Greek text of the Eighth Book: only
the great body of ch. xx. is here left
clerical Offices. Can. 73.
out, and forms by itself the next
On First-fruits. Can. 74.
book.
D n 2
Ancient Materials.
On the sacred Remains. Can.

75 ^
On the Work-days and Holidays.
Can. 75 ^
On the times and places for

Prayer. Can. 75".
On the commemoration of the

Dead. Can. 76^
On the Funeral Meals. Can.

76^
On those who are persecuted for
the Faith. Can. 77^
On good Order (every one to

attend to his business). Can.
77 ^
Sixth Book.
On the first admission, the in-

struction, and the initiation of
the Catechumens. (Ch. xx. of
VIII th Book of the purer Greek
text.) Can. 78, 79.
Seventh Book.
Contains the Canons of the

Greek Church.
RESULT. 405
RESULT.
The Apostolic Constitutions of the Coptic Church represent two
elements.
The one is substantially original : it is peculiar to the Church of
Alexandria, and bears, in part, a very primitive character. The
other agrees literally, or almost literally, with the eighth book of the
Apostolical Constitutions, but according to the purer text, as repre-
sented by the Oxford and Vienna MSS.
The memorable section regarding the Catechumens partakes of
both. It exists in a double recension : the first, in the second book,
has many interesting peculiarities ; the second, which now constitutes
the sixth book, agrees literally with the Greek text.
The original parts are aU in the first two books, which afterwards
must have been counted as three, probably subsequently to the in-
sertion of liturgical formularies, after the chapter on the ordination
of the Bishops, in the beginning of the second book. Books ui. iv. v.
agree with that part of the eighth book which treats on Ordina-
tions and Ecclesiastical Offices (the Hippolytean portion). Book vi.
gives the chapters of the second book on Catechumens, as it stands
in our Greek text. Book vii. contains the 85 Canons of the Apostles.
The whole consists, therefore, of three independent collections, as the
subjoined general view will show.
A. The Original Collection. Books I. IE.
Book I.
(Ethical Introduction of the Compiler.)

Offices and Ministrations of the Church.
Book II.
A. On the Institution of the Bishops and Elders, and the

Ministrants of the Church.
B. On Catechumens.
C. On the partaking of Bread and Wine in the Church, and
on the Love-Feasts.
D. On the First-fruits and their blessing.
:
F. On the Visitation of the Sick by the Bishop.

G. On the early Morning Prayer and Meeting.
H. On Burials.
I. On times for Prayer.
B. The Collection corresponding to the Eighth Greek Book.

Books ni.— VI.
Book III. (Hippolytus.) On the Gifts and Ordinations.
Books IV. V. On Bishops and on the other Officers of the Church.
Book VI. On the Catechumens.
C. The Canons of the Apostles. Book VII.
The division into eight books is entirely arbitrary : which proves,

however, that, at the time when the compilation received its present
form, the division of the Ordinances of the Apostles into eight books
had become conventional, and, as it were, typical in the Eastern
Churches.
The progressive numeration of the ordinances themselves is still
more arbitrary, and different in different manuscripts. In one case,
a whole book forms one ordinance, or canon, but is indeed no ordi-

nance whatever : for it contains a treatise, or homily. In the Coptic
MS. the numeration ceases with can. 39., which terminates section A.
in Book n. The following numeration is taken from the Sahidic
manuscript
The number of real canons, that is to say, distinct ordinances,
amounts to about 50, or the original number of the " Canons of the
Apostles ;" and, even if the small paragraphs in the regulations
respecting the Catechumens be counted singly, not to 80 and is, ;
therefore, under the number of the Greek " Canons of the Apostles."
APOST. CONSTIT. OF TUE CUUKCH OP ANTIOCH. 407
FIFTH CHAPTER.
THE UNPUBLISHED APOSTOLICAL CONSTITUTIONS OF THE CHURCH
OF ANTIOCH.
Through the kindness of the Rev. W. Cureton, I have before me

the translation of the Syrian TaE,eiQ, or Ordinances, as they are
styled. These Canons are contained in one of the precious manu-
scripts of the Libyan Convent ; it is numbered 12,155. among the
additional manuscripts of the British Museum. This manuscripl

begins with a treatise entitled, " A Table of the Demonstrations oi
the Holy Fathers against various Heresies." Severus, the learnecl

bishop of Antiocli in the first quarter of the sixth century, is ofter
quoted in it. Then follows a canonical collection headed :

" Collec-
tion of all the Canons of the Holy Apostles, and of the sacre^
Fathers." Our Canons, under the title, " Taiêig of the Holy Apostles
by Hippolytus," begin at p. 196.
This collection of the Apostolic Constitutions is followed by the
Canons of the Councils, and, in the first place, by " The Definitions
(ojoot, canons) of the Great and Holy Synod of the 318 Bishops,
which assembled at Nicaea, a city of Bithynia, in the year 636 of the
aera of Alexander (a.d. 325)."
The Apostolic Constitutions represent, therefore, also in this

collection of canons, the ante-Nicene Regulations and Ordinances
respecting ecclesiastical discipline and customs. The same arrange-
ment is found in the Baroccian MS. of the Bodleian library, from
which Grabe copied the collection of canons the beginning of which
we have found connected with the name of Hippolytus, and which
exhibits a purer text of the eighth book of our Greek Constitutions.
We have already shown how much more lucid and intelligible the
original composition of this eighth book becomes, as soon as we
expunge the chapters which are found only in our present Greek
text, as later interpolations. They interrupt the natural order of
the matters treated of, just as their contents bear the evident cha-
racter of a later period.
408 THE APOSTOLICAL CONSTITUTIONS
This view is remarkably confirmed by the critical comparison of

the two Greek texts with the Syrian Collection.
This collection contains, in our MS., thirty-seven canons. But, if
we look to the contents themselves, we are easily enabled to divide
it into six parts of very different extent. The first five chapters
contain the real ordinances, the sixth is a concluding general admo-
nition. The five chapters correspond, in general, to the present
Greek text of the eighth book, from chapter 27. to the end (chap. 46.),
but, as we shall see, in a somewhat different order ; and to sections
XVI. to xxvn. in the purer text.
The Syrian Church, therefore, ignores, not only the introductory
treatise on the Charismata, which we believe to be copied or ex-
tracted from Hippolytus, but also the regulations respecting the
election and ordination of the bishops, and the ordinations and
appointments to the other ofiices of the Church, which occupy the
preceding paragraphs of the eighth book. It is scarcely necessary
to say, that it repudiates the interpolation of the liturgy, which, in
the present text of the eight books, separates the regulations re-
specting the bishop, and those regarding the other ofiicers.
As to what follows, the relation of the Syrian and the Greek texts
is the following :
—
Syrian Text. Greek Texts.
A. On the the The Oxford and Vienna The Text of Book VIH.
Officers of Text.
Church and their mainte-
nance.
Canon
1. A Bishop to be ordained XVI. Ch. 27.
by two or three Bishops.
2-9. The distinct functions XVII. Ch. 28.
of the different officers [Ch. 29. for blessing water
of the Church. "The and oil.]
Bishop blesseth, and is
not blessed," &c.
10, 11. The part of the
Clergy in first-fruits,
xvm. XIX. Ch. 30, 31.
(XX. is that regarding
tithe, and the eacred
the Catechumens.)
B. Rules for domestic Chris-

tian life and domestic rela-
tions.
12. The faithful man and XXI. Ch. 32.

woman, when risen in (The end the preceding
:
the morning, and having part of the chapter con-

)
OF THE CnUECII OF ANTIOCTT. 409
Syrian Test. Greek Texts.
The Oxforii and Vienna The Text of Book VI 11.

Text.
washed, are to pray at tains the regulations on

home, unless they can the Catechumens.)
hear the word preached.
13. They are to behave XXII.
kindly to then* servants.
14. The servants are to XXIU. Ch. 33.
work five days in the
week.
15. The times for saying
prayers.
16. The faithful not to

pray together with the
Catechumens.
XXIV. Ch. 3-1.
[Ch. 35. 41. Forms of
17. A faithful male and prayers.]
female slave living to-
gether, are to marry or
to separate.
C. Ordination respectiiig the XXV. Ch. 42, 43.

commemoration of the dead
and funeral meals.
18. The days of comme-
moration.
Ch. 44,
19. Funeral meals the :
presbyters and deacons,

as the highest authori-
ties in the Church, af-
ter God and Christ, arc
to be models of tempe-
rance.
20. D. On the duties towards XXVI. Chap. 45,

those who are persecuted
for the faith.
E. Oti good order in the

Church.
XXVII. Ch. 46. (End of the Greek
21, 22. Every one to do text
the duties of his office,
and not to entrench
upon those of others.
(Instead of Xpia-roO
Toil apx^fpfiî Vh^'^v, the
Syrian text has, " of
Christ and our God."
At the end, where in the
Greek texts Mclchisedcc
and Job are named as
priests without human
ordination, the Syrian
text reads " Mclchisedcc
and Jacob," cvi^lcntly an
error.)
410 APOST. CONSTIT. OF THE CHURCH OF ANTIOCH.
Syrian Text. Greek Texts.
Canon The Oxford and Vienna The Text of Book VIII.

Text.
F. On the reception, instruc-
tion, and initiation of the
Catechumens.
23 — 37. Corresponding,
with a slight transpo-
sition of phrase in the
30th Canon, verbally
with - - - - XX. Ch. 32.
Ending with the beau-
tifulsentence "If the :
teacher be even a
layman, but cue who
knows the doctrine, and
is grave in his character,
let him teach for they
:
'
shall be all taught of

God.' " (John, vi. 45.)
We see clearly tliat the section on the Catechumens, which bears

so distinct a character of antiquity and genuineness, must have ex-
isted separately. This is the explanation of its being placed dif-
ferently in collections which, otherwise, have their common

materials placed in the same order.
A second consequence to be drawn from this comparison is, that
the Syrian Collection must have been made at an earlier time than
even the purer Greek, or from an earlier collection. The whole
first part of the ordinances of the eighth book is intimately and
directly connected with the introductory treatise of Hippolytus on
the same subject. The Syrian Collection, which is unacquainted
with the extract from Plippolytus, is equally ignorant of this corre-
sponding series of ordinances.
APOST. CONSTIT. OF THE ABYSSINIAN CHURCH. 411
SIXTH CHAPTER.
THE (unpublished) APOSTOLICAL CONSTITUTIONS OF THE
ABYSSINIAN CHURCH.*
LuDOLF published, in his commentary to the work on Abyssinia, a

general account of the old canonical collections of the Church of that
country. It is known that this offshoot of the Alexandrian Church
was planted in the latter part of the fourth century, and received its
final organization in the fifth. In comparing these collections with

the Greek text, we find that they contain, first, the 85 canons, which
here are divided into 56 paragraphs. Then follow the " Apostolic
Precepts," which are those contained in the Coptic, although with
some special difierences. Of these, the most remarkable is in the
place where the newly ordained bishop is ordered to say, after the
Preface (Sursum corda, &c.), the " prayers follomng these, accord-
ing to the form of the Holy Communion." In our Coptic text,
nothing is said respecting this form. But the Abyssinian text has
here a liturgy, so short, and so different from the type of the fifth
century, beyond which our present complete liturgies of the Oriental
Church do not go down, that its relatively higher antiquity cannot be

doubted.f
The copy made for Ludolf out of the great and most important
Abyssinian MS., now in the Vatican library, which contains the
complete collection of the canonical books of Abyssinia, stops short
only two paragraphs beyond this Order of the Communion, which
forms the 21st canon, or paragraph. It therefore gives us only the
first 33 paragraphs of the Coptic text published by Tattam.
Then follow the " Canons of Abulides," which is the name of
Hippolytus in Abyssinia, as their calendar shows. He is there
named " Bishop of Rome, and Doctor of the Church."
* The ^thiopic text of the first Six Books of the Apostolical Constitutions,
published by the learned Tlionias Pell Flatt (The -^thiopic Uidascalia. London.
1834), is a translation from the Arabic version of the vulgar Greek text. (Sec
Boetticher's Preface to Analccta II. p. .S6. foil.)— 1854.
f See the Introductory Dissertation to the third Volume of the Analccta, pp. 16,
17. 21—23. The text itself is given in that volume, pp. 103 126. —1854. —
There can now be no longer any doubt as to the originality of this

part of the Abyssinian Collection, although at first sight the title of
" Canons of Abulides " might render it probable that they were
another version of the same original text as the Syrian, which bears
the name of Hippolytus. Indeed, the number of the chapters is
almost the same. But we have seen how arbitrary and whimsical
this numeration is. Moreover, the comparison of the titles of the
first fifteen Ethiopic canons with the Syrian Collection shows, that,
if they represent any series of the Eastern Churches, it cannot be
that of Antioch. If they correspond with any other collection, this
can only be that first part of the eighth book which is, as we just
have seen, unknown to the Syrian canons.
%We exhibit, first, the titles as given by Ludolf : for, unfortunately,
he has contented himself with translating these titles from the
French of Vansleb.
Ethiopic Canons of Abulides.
1. De sancta fide Jesu Christi.

2. De ordinatione Episcopi.
3. De orationibus quas dicuntur super episcopis ordinandis, et de
ordine Missae.
4. De ordinatione Presbyterorum.
5. De ordinatione Diaconorum.
6. De iis qui persecutionem propter fidem patiuntur.
7. De electione Anagnostse et Subdiaconi.
8. De done sanandi.
9. De Presbytero, qui in loco muneri suo non convenienti manct.
10. De iis, qui se ad religionem Christianam convertunt.
11. De eo qui idola fabricat.
12. Studia varia enumerantur, quorum cultores ad religionem
Christianam ante pcenitentiam factam, admittendi sunt.
13. De loco quem summi reges aut principes tenebunt in templo.
14. Quod Christianis non conveniat arma ferre.
15. De opificiis quae Christianis illicita sunt.
16. De Christiano qui servam matrimonio sibi jungit.

17. De fcemina libera.
18. De Obstctrice ; ot quod foeminse debeant esse separate ab
hominibus in oratione.
;
OP THE ABYSSINIAN CHURCH. 4-13
19. De Catechumeno qui Martyrium aut Baptismum patitur.

20. De Jejunio feriae quartae et sextae etde quadragesimse.
21. Presbyteros una cum populo quotidie in Ecclesia con venire
debere.
22. De Hebdomade Pascliatis Judaeorum ; et de eo qui Pascha non
novit.
23. Unumquemque teneri Doctrinam addiscere.

24. De cura Episcopi in aegrotos.
25. De eo cui injuncta est cura aegrotorum et ; de tempore quo
orationes peragendae.
26. De tempore quo exhortationes audiendae.
27. De 60 qui singulis diebus templum frequentat.
28. Fideles nihil comedere oportere ante Sanctam Communionem.
29. Bene observandum esse ne quidquam de calico in terram
cadat.
30. De Catechumenis.
31. Diaconum Eucbaristiam cum permissione Episcopi aut Presby-
teri populo administrare posse.
32. Viduas atque virgines assidue orare oportere.
33. Mortuorum fidelium commemorationem singulis diebus facien-
dam, excepta die Dominica.

34. De modestia secularium in Ecclesia.
35. Diaconos Benedictionem et Gratias dicere posse in Agapis, cum
Episcopus praesens non est.
36. De Primitiisêrrae ; et de Votis.

37. Cum Episcopus S. Synaxin celebrat, Presbyter! illi assistentes
Alba vestiti esse debent.
38. Neminem dormire debere nocte Resurrectionis Domini nostri

Jesu Christi.
In comparing these canons with those of the purer text of the

eighth book, the first section evidently comprises canons 1 — 9.
These treat on the ecclesiastical offices, and apparently in an order

analogous to that exhibited in Pseudo-Hippolytus, canons i. —xvii.
only that the ordinances respecting the ordination of the Subdeacon
—a later interpolation — are not found in the Ethiopic series.
The second section (canons 10 — contains, evidently,

19.) regula-
tions respecting the admittance, institution, and instruction of the
Catechumens. The 13th canon, " On the place where the highest
:
Kings are to be seated in the Temple," betrays the, interpolation, as

much by the contents, as by the place.
As to the Catechumenic Canons, there seem to be two sets. The
first, from canon 10. to 15., appears to be identical with, or at least
must be analogous to, that remarkable chapter on the subject which
all other collections exhibit. Canons 16. to 18. may be quite alien to
the subject, and, in that case, are an interpolation ; for canon 19., "On
a Catechumen who suffers martyrdom before baptism " (blood-
baptism), belongs to the canons regarding Catechumens or Martyrs.
One of the same title is found in the fifth book of our Greek Consti-
tutions.
The remaining canons (20 — 38.) seem to have originally formed

one series, the third, the general character of which may be termed
ecclesiastical ; for whatever else is contained in them bears the
character of a later insertion.
Canons 20 — 22. On the fast-days, daily meetings, and celebration
of Easter.
Canon 23., apparently an interpolation, enjoins every one to learn
the doctrine {îlayji), evidently these very canons.
The 24th canon, and the first part of the 25th, treat of the care of
the sick. We see here how whimsical and fallacious the division of
the paragraphs and the numeration of the canons are : for the second
part of the paragraph numbered 25, attaching itself to canon 22.,

begins a long series of regulations concerning worship.
We may, therefore, safely assert that canon 24., and the first part
of 25., are an intrusion in this place, that is to say, an awkwardly
placed addition to a series of ritual regulations which go down to
canon 32.
Canon 33. treats of the commemoration of the dead, on all days,
Sundays excepted.
The remaining canons regard, likewise, regulations respecting the
ceremonial, and devout and decent way of conducting the service
only canon 36. treats of first-fruits and vows, in an apparently dis-
connected manner ; and the 37th canon is an evidently more modern

regulation, merely ceremonial, in the sense of the later Church,
Thus much we may therefore say, in summing up the observations
suggested by the titles, that these Abyssinian Canons, although they
must be of Alexandrian origin, are entirely distinct from the Coptic
OF THE ABYSSINIAN CHURCH. 415
compilation, which, moreover, formed an integral part of the Abyssi-

nian code. There are only the first two sections (on the Ecclesi-
astical Offices, and on the Catechumens) which may have the same
text as the corresponding sections in Coptic and Greek. But there
must have been, already, in the third century, numerous com-
pilations under that conventional title of fiction in the different
Churches of the East : and why should one and the same Church, as
the Alexandrian for instance, not have different collections coex-
isting, to be used ad libitum, for the practical purposes for which
they were read and given to be read, and as records of antiquity,
each containing some relics which were peculiar to it ?
It is a real scandal, that no scholar since Ludolf, and no Church

has realized the earnest wish of that excellent and honest inquirer,
that the whole text of the canonical collection should be copied and
translated.
I have before me the translation of the first four canons, made at
my request by Dr. Steinschneider, who is now occupied with a
learned catalogue of the Hebrew manuscripts in the Bodleian Li-
brary. This scholar, celebrated for his vast knowledge of Jewish
literature, had the kindness, before leaving Oxford, to send me this
specimen of a translation of the Baroccian Arabic manuscript men-
tioned by Beveridge, and containing the Ethiopic Canons. There
is, besides the Bodleian codex, another manuscript of this Ai'abic
translation in the British Museum, but very illegibly written. The
Rev. W. Cureton has collated Dr. Steinschneider's translation with
this text, and I give it according to his revision.
The first paragraph is, as the title indicates, an introduction in
praise of Christ ; original, but of no interest.
Canon 11.
Of the Bishops.
The Bishop is to be elected by all the people. He must be with-

out blame, as it is written in the Apostle. Then, in the week before
the ordination, if all the people say of him. We choose him, they
shall pray over him, and say: O God, show thy love to him whom
Thou hast prepared for us. And they shall choose one of the
Bishops and one of the Presbyters, and these shall lay their hand
upon liis head, and pray.
Canon III.
Prayer on the ordination of a Bishop, and the way of celebrating

the Communion.
Canon IV.
Of the Ordination of a Presbyter.
In the ordination of a Presbyter, every thing is to be done to him

as in the ordination of a Bishop, with the exception of placing him
on the cathedra : and they shall pray over him all the prayers of the
Bishop, only omitting the name of Bishop : for the Bishop differs
from the Presbyter, only by the dignity of the cathedra, and of the
ordination; for the Presbyter has not given to him the power of
ordination.
The first section, therefore, has, textually, nothing in common with

the corresponding section in the Coptic Canons.
As to the chapters respecting the admission of Catechumens
(can. 10 —
15.), the Eev. W. Cureton has, at my request, most kindly
examined the Arabic manuscript of the British Museum before

alluded to (Cod. Rich. 7,211.), in order to decide the question,
whether this important section exhibits or not that ancient series of
regulations which we find in all other collections. The research
has confirmed the conjecture which I had formed on the subject.
The chapter in question agrees essentially with that section.
Among the following canons, the 20th and 21st might, according to
seem to refer to the two subjects which Jerome says were
their titles,
treated by Hippolytus the Fasting on Saturday (as vigil), and the
:
daily Communion. But Mr. Cureton's researches have proved that

the first simply treats of the fasting on "Wednesdays and Fridays,
and in Lent, and the second treats of the daily meetings. Their
text is as foUows : —
Canon XX.
Touching fasting on Wednesdays and Fridays, and on the Days of

Fast (Lent).
He who does more than this shall receive his reward and he ;
who transgresses this, except from illness or some urgent necessity,

exceeds the canon and opposes God.
OF THE ABYSSINIAN CHURCH. 417
Canon XXI.
Touching the Assembling of the Priests and the People in the Church
every day.
The Presbyters shall assemble in the church every day, and the
Subdeacons and the Readers, and all the people, at the time of the
cock-crowing, and they shall pray, and sing psalms, and read the
Scriptui'es And whosoever of the clergy shall be too late
if not being too far distant, let him be put aside.
The twenty-second canon treats, most probably, on the celebra-

tion of the Pascha, in the sense of the other canons now extant,
that is to say, with an anti-Judaic tendency. But this canon is quite
illegible in the MS. of the British Museum.
The question then arises, why the canons should be called the
Canons of Hippolytus.
Here two answers may be given. They might bear that name
either because they correspond, although with a textual difference,
with the eighth book of our Constitutions, which opens by regula-
tions respecting the ecclesiastical offices, and in general the whole
ceremonial law, like the later Pontificale; a subject which Hippolytus
had been the first to treat philosophically, and with learning and
authority: or because they contain in other parts some articles laid
down by Hippolytus in his work on the Charismata. This applies,
for instance, to the 27th canon, which treats on the daily com-
munion. We know from Jerome, as has been proved above, that
this very same point had been treated by Hippolytus.
I cannot conclude these remarks without expressing the hope,
that this interesting collection may soon be published, either from
the Arabic or Abyssinian text, if possible as part of that general
critical edition of all such collections for which I have endeavoured
in these chapters to pave the way.
VOL. in. E E
c.
APPEl^DIX
AD
VOLUMEN TERTIUM ANALECTORUM.
SYRORUM, CHALDÔRUM, ALIORUMQUE LITURGIIS DE QUIBUS A VIRIS

QUIBUSDAM DOCTIS NUPER DISPUTATUM EST.
:
SYRORUM, CHALDyEORUM, ALIORUMQUE

LITURGIIS
DE QUIBU8 A VIRIS QUIBUSDAM DOCTIS NUPER
DISPUTATUM EST.
De antiqua liturgia aliisque libris ecclesiasticis gentis Clialdreorum

qui odii theologici causa a Byzantinis Pontificiis eorumque apud
Anglos asseclis Nestoriani et hasretici appellantur, qucedam in Ap-
pendice ad priorem operis mei Hippolytei editionem disserueram, ut
indicarem quisnam fructus colligi possit ex Badgeri opere, quod
diu a me exspectatum anno tandem 1852 prodiit. Quae qualiacun-
que sunt, omnia in nota quae textui subjecta legitur repetenda esse
duxi.*
* The title of Mr. Badger's book is :

" The Nestorians and their Rituals. By
the Rev. G. P. Badger." (Lond. 1852, 2 vols. 8vo.) Of the ditiereDt liturgical
texts, the learned author has given us that which bears the name of Nestorius, and
is evidently of the least antiquity.
But the extracts (ii. 364.) from a work of Mar Abel Yeshua, metropolitan of
Nisibis and Armenia in the year 1298, called " Index of Biblical and Ecclesiastical
Writings," contains the following interesting article, headed " Writings of the
Western Church "
After mention has been made of the Clementines and the Apostolical Constitu-
tions, Julius Africanus, the cotemporary of Hippolytus, is named and then Hip- ;
polytus himself, in the following words " Hippolytus, bishop and martyr, wrote a
:
book on the Life and Actions of Christ an Exposition of Daniel the Less and
;
Susanna also, Sentences against Gaius and Introduction on the Advent of

; ;
Christ and an Exposition on the Gospel of St. John."

;
The books mentioned in this catalogue, bearing on our critical research in the
First Volume, are the following:
The Book on the Life and Actions of Christ is the Commentary on the Gospels,
or at least on the Gospel of St. Matthew, which is expressly quoted (Hippolytus,
Vol. I. p. 459.). The Exposition of Daniel the Less and Susanna is either an ap-
pendix to the well-known commentary on the canonical Book of Daniel, or a sepa-
;; /; 3
422 DE SYRORUM, CHALDÔRUM,
Item ea exhibeo quae in patriis Armeniorum libris de Hippolyto

ej usque operibus inveniuntur, auctoi-e doctissimo illius gentis viro,
Doctore Alislian, qui cum eodem anno 1852, Londinum venisset,
ea qua est humanitate mecum quae infra leguntur communicavit.*
Coronidis denique loco his insero quae de mira Hippolytei nominis
apud Arabes lectione {Aflimes, vel potius Aflites) Dr. Steinschneiderus,
vir hebraicae et arabicae linguae peritissimus in litteris ad me datis
exposuit.f
rate work on the apocryphal chapters (ibid.). The strange title, Sentences against
Gains, is evidently the same as that mentioned in Hebed Jesu's catalogue of Chal-
dee books (Ibid. Vol. I. p. 452.), under the title : Treatise of Hippolytus against
Caius. The Introduction on the Advent of Christ means probably the Book on
Antichrist (Ibid. Vol. I. pp. 452 — 454.). The Exposition on the Gospel of St. John
is the book mentioned on the Cathedra (Ibid. Vol. I. pp. 457 — 460.).
* As regards the -writings of Hippolytus known to the Armenian Christians, I
only the other day (1st May, 1853) received from the learned Mechitarist, Dr. Ali-
shan, now in London, some information which may best find its place here. Moses
of Korene says, in the 10th chapter of the second book of his History :
" I shall now
begin my narrative from the book of the chronographer Africanus, whose
fifth
account is confirmed by Josephus, by Hippolytus, and by various Greek authors."

This is an evident allusion to the chronicle of Hippolytus, of which we have only
a barbarous Latin extract. Dr. Alishan's paper adds " The following works of :
Hippolytus named of Bostra' were translated into Armenian in the fifth century
'
:
1. Homily on the Nativity and the Baptism of Jesus Christ.
2. Homily on the Resuscitation of Lazarus.
3. Homily on the Resurrection of Jesus Christ.
4. On the Antichrist."
The name " Hippolytus of Bostra" is merely a confusion originating in Eusebius
mentioning (vi. 20.; I. p. 419.), as the eminent men in the
see Hippolytus, Vol.
time of Zephyrinus, " Beryllus of Bostra in Arabia, and Hippolytus who also was
the chief of some other Church."
As to the Homilies the first and third are evidently identical with the two quoted
in Cureton's Syrian texts (Hippolytus, Vol. I. p. 459. n.) as: "Sermon on the
Epiphany;" "Sermon on the Resurrection." The first of these two Homilies is
extant in Greek (Ibid. Vol. I. p. 455.). The Homily on the Resurrection may or
may not be the treatise mentioned on the Cathedra Uepl ©eoD koX aapKhs ava- :
ardafajs (Ibid. Vol. I. p. 460.) at all events, it is lost, and ought to be published
;
from the Armenian text in the new edition of the works of Hippolytus. The
Homily on the Resuscitation of Lazarus is likewise lost. It may have formed
part of the work on the Gospel of St. John (Ibid. Vol. I. pp. 457. 459, 460.).
f I learn by a recent communication from the learned historian of Jewish lite-

rature. Dr. Steinschneider, that a mention of the Canons of Hippolytus is con-
cealed in the senseless reading of an Arabic MS. at Upsala (Tornberg's Catalogue,
—
Lund, 1849, p. 311. cod. 488. fol. 146 158.) " Canones Papae Romani Aflimes."
:
My learned informant conjectures that the change from T into may have arisen M
ALIORUMQUE HTURGIIS. 423
Quibus ita peractis, restat ut quam potero brevissime ea referam

qu£e viri quidam docti in Britannia nuper de veteris ecclesi^ Liturgiis
disseruerunt.
Omnium primo loco mihi ponendus est Evdus Guillielmus Palmer,
quern honoris causa nomino, cuj usque docti operis de Liturgiis
mentionem feceram in Dissertatione quse in fronte hujus Voluminis est
posita.* Qui vir asque ac amicus ejus in Ephemeridibus Theologicis
quas edit f Reliquiarum mearum Liturgicarum censuram baud iniquo
,
animo ingressus, quum me qusedam non bene intellixisse contenderit,
quas de ecclesiae Laodicense liturgia quadam ab Antiochena distincta
dixerat, verba ejus hoc loco proposui.

"The allusion here is to the conjecture of Mr. Palmer, in his 'Dis-
sertation on Primitive Liturgies,' Section V., where he argues that

the Council of Laodicea, in the fourth century, appears to have made
certain alterations in the liturgy used in Asia Minor, in accordance
with the Antiochene rite, and that the Gallican liturgy, which was
probably derived from Asia Minor, did actually differ from the
Antiochene rite in the place so altered, and thence that it might be
inferred that a liturgy resembling that of Gaul had formerly pre-
vailed in Asia Minor. The Chevalier observes, that this is a con-
jecture, and cannot be noticed as historical criticism. This is quite
true ; but the Chevalier's argument does not affect the value of that
conjecture, whatever it may be, because Mr. Palmer supposes that
the whole East, in a. d. 650, had only two classes of liturgies, and
if a third had formerly existed at Ephesus, it had been abolished
300 years before the time of James, bishop of Odessa."
Ne vero aut hujus aut illius viri qui causam ejus gerit, argumenta
levius tractasse videar, hoc tantum moneo receptam opinionem de
propria Asianorum liturgia mihi non valde solidis videri superstru-
ctam esse argumentis. Neque facile crediderim, tarn memorabilem
liturgici ritus mutationem a Jacobo illo Edisseno potuisse ignorari.
Firmiliani episcopi Cappadocensis locum in epistola ad Cypria-
num de invocatione, quam consecrationem Latini solent appellare,
ea do causa (id quod ille reprehendit) inter Patrum de Africana litur-
gia testimonia posui, quod et latine scripta est ilia epistola, et argu-
from a Karshoon text, written in Syriac characters, in which these letters, so dis-
similar in Arabic, have a certain similarity. AJlites is Hippolytus.

Analecta, Vol. III. pp. 11. sq. f The English Review, January 1853.
424 DE SYKORUM, CHALDÔRUM,
mentum ipsum ita prolatum est, ut in iis quce profert mira cum
Africanas ecclesiae usu liturgiaj concordia appareat.
Restat ut nonnulla adjiciam de Rvdi Mason Nealii lucubratio-
nibus (in Sanctse Ecclesiae Gr^cse Historia), et de hallucinationibus
quas idem vel frater ejus gemellus Russopliilus nuper in quibusdam
scholse illius Hierarchicas Ephemeridibus de Mozarabum liturgiis
protulit.*
Atque illius viri opera, quod Sanctas Ecclesiae Imperatoris Rus-

sorum Libri nomine inscribi debebat, quam parum ad indagandos
origines ecclesiae grêcae praestitum sit, in Introductione ilia de Li-
turgiis magis indicaveram quam demonstraveram, inspectis tantum-
modo iis libri paginis quae ad rem spectare videbantur, nullaque habita
rati one eorum quee in notis ad Badgeri librum adjectis hominem non
minus vehementi protestantium causae odio obsessum, quam critices
historiae principiorum ignarum prodebant. Sed cum ad secundas

curas accessurus librum ilium diligentius pertractarem, tantum esse
hominis inveni et ignorantiam et malam fidem ut publicum officium
quo scrip tor historicus fungitur deseruisse viderer, nisi apertius enun-
tiarem quae de illius libri indole sentiam.
Liturgiae graecae historiam qui nostris temporibus aggreditur,
id certe sibi prse ceteris proponere debet ut ad origines earum
descendat. At ille, de principiis juris ecclesiastici et rerum liturgi-
carum ne verbum quidem proferens, seriorum sceculorum commenta
tanquam a Deo ipso instituta perque omnia tempora divino cultu
prosequenda lectoribus proponit. Taceo de iis, quae de protestan-
tium fide, patrioque cultu cujus ministerio fungitur indigna profert,
cum in venerandum Praesidem qui Hierosolymis evangelium prsedi-
cat rabiosis conviciis invehit, pontifice Romano ipso seevior et im-
pudentior. De ipsa vero nostri temporis Byzantinte ecclesige liturgia
antiquariorum quos dicunt more disserens, multus est in iis, quae
ignorare licet, pauca de iis quae majoris sunt momenti proferens,
nihil de iis sine quibus cetera neque possunt dijudicari nee intelligi.
Miror profecto Danielem, virum Germanum, in novo operis liturgici
volumine amicum appellasse hominem qui populum Germanorum

non minore odio quam ipsam Evangelii fidem est prosecutus. Habeat
* Christian Remembrancer for October 1853. The Mozarabic Liturgy.

:
ALIORUMQUE LITURGIIS. 425
sibi, equidem non invidebo. At lectores ignorare nolo, quae idem

amicus, vel ejus, ut supra dixi, gemellus, nuper de Gallicana
codicis Augiensis Liturgia, quam post Monium illustravi, in illis
Ephemeridibus protulit. Nam de Mozarabum vel Gallicana liturgia

ne verbum quidem reperi quod lucem aiFerre possit iis quae revera
luce egent. Tenebras invenies vere ^gyptiacas et obscura res fit
obscurior taediosis de rebus minimis observationibus. At hie mos

est eorum qui cum res ipsas indagare nolint, nc intelligantur
profana, minutias agunt, ut indoctis docti videantur. Dicant ta-
lia Italis et Hispanis sacerdotibus, Anglicanoe ecclesiae ministro
indigna mihi esse videntur. At dignum revera est Loyolae filio
artificium quo locum corruptissimum illius codicis liturgias Augiensis

tractat, quem Monius male interpretatus etiam pejore tentaverat
conjectura, ego vero primus ita quidem ut intelligi posset emen-
daveram.* Summi, ut dicit, cujusdam critici adjutus ope criticus
iste locum emendat et explicat ita ut nostri mentionem faciat nullam,
quo factum est ut mea aut furum modo sua faciat aut suo damno
contemnat. f Juvat videre qua arte, ne dicam impudentia, illud
perfecerit. En tibi splendidum illius scholae ingenii specimen !
In textu legitur,
p. 73. linea 3. ineffabilia dicta. Rescripseram : dictu. Criticus: "we
read, dictu."
1. 4. Justae enim vox tuae rex gentium. Rescripseram :
" Viae." " Clearly a mistake for vice" dicit censox*.

1. 5. NuUae quidem nobis adhuc cythare personant sancti
tui qui bestiam seculi hujus concordia virtu tum per-
severante vicerint nullum de nobis Moysi canticum

qui inter fluctus adhuc hujus seculi volutamur.
Quae ita refinxeram
" NuUae quidem nobis adhuc citharas personant, ut
Sanctis tuis (so. personuerunt) qui bestiam seculi
hujus concordia virtutum perseverante vicerint:
* Vide supra, p. 273. ct proxime inseqnentem.

f Christian Remembrancer for October, 185.3, p. 500: "We have not taken
any notice of the Chevalier Bunsen's lucubrations on the Gallican Liturgy, as
neither sufficiently important to interest scholars, nor sufficiently amusing to en-
gage the attention of the common reader."
:
426 BE SYRORUM, CHALDiEORUM, ALIORUMQUE LITT.
nullum nobis Moysi canticum qui, etc." Quse ne re-

ciperet, absurdus esse maluit quam fur, ita scribens
" Something is wanting here, where the palimpsest
is cut into a new leaf (cujus rei ne vestigium quidem
adest). We have suggested a few words which seem
to carry on the sense." Scilicet ad libitum: nam
verba quse repetiit, sententia carent.
p. 274. 1. 1. Quod sumus et quantum eruemus. Conjecerat Monius

erimus, vel eruimus : equidem correxeram meruimus.
Criticus noster Byzantinus hoc nostrum inventum
invito animo recipiens, scribit : " Mone suggests
erimus, or meruimus : the latter is probably right."
Talia bonam fidem non I'edolent.
1.11. Patiar. Rescripseram ; joaêare. Ci'iticus: ^^patiaris."
1.13. Communi: emendationem tanquam suam profert.
De versione Anglica taceo : nam quod in ea non merum est com-

mentum, mihi debetur. Piget pudetque talia artificia viro honesto in-
digna, in Anglicanse ecclesice ministro deprehendere. At his verbis
opus erat ut sequis lectoribus hujus hominis totiusque hujus scholie,
denique omnium eorum natura et mores ante oculos ponerentur, qui

veritatem insectantur ut tradant, lumen quserunt ut extinguant : vera
servi servorum, servituti mentis intenti dum Christum praedicant qui
de coelo descendit ut homines liberaret, Spiritumque Dei, qui omnium
piorum est lumen sacerdotibus solis vindicant lectoresque in miseris
quaestiunculis implicare student ne altiora indagent.
riNis.
LONDINl ;
Extuderuut A. et G. A. Spottuwoode,
New-street- Square.
CORRIGENDA.
Pag. 135 — 143. lin. sup. lege "Coptarum" pro " Coptorum."
139. lin. 2. et 3. inf. lege " 155 " pro " 299," et lege " 108 " pro "242."
141. col. 1. lin. 5, 6. lege " jUU(rTi7pioii " pro " ixvarrjplov."
DATE DUE
HTSTOPV BOTANY,
VCJ.OV V\)\ \
ILOP.l
BW935 .B943 v.7
Christianity
and mankind, their
inMZM:.I^'°l?,?,'^^'Sem,nary-Speer Library
1101 2 00030 0238
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/ i t it Jl t'J T J ijl

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Presented by W<S\i . o cA s . S ~T) C^^o y^ \ & ;t;:i ;

BR 160 .B9 1854 v. a

Bunsen, Christian Karl

ILLUSTRATIONS <>t IM{ACT1CAL MliCHANICs

^ .^UlLMlilU and LUbRAK^

Excuderunt A. G.et A. Spottiswoode,

COLLEGIT RECENSTJIT ILLUSTRAVIT C. C. J. BUNSEN.

RELIQUIAE HTURGICvE : CUM APPENDICIBUS AD TRIA ANALECTORUSI VOLUMINA.

COLLEGIT RECENSUIT ILLUSTRAVIT

CHRISTIANUS CAROLUS JOSIAS BUNSEN,

RELIQUIAE LITUEGIC^: CUM APPENDICIBUS AD TRIA ANALECTORUM

ANNO M DCCC XVII. lUVENIS TE AUSPICE

ANNO M DCCC LII. LONDINI

ANALYTICAL TABLE OF CONTENTS.

Outline of the History of the Liturgies - - - 5

First Chapter : The Communion Service of the Church of

A. The Liturgy of the Second Century - - 21

Second Chapter : Communion Service of the Church of Antioch,

Third Chapter : Tlie Sacramental Liturgy of the Church of

The general Character and Tenor of the Liturgies of

Fourth Chapter : The Sacramental Liturgies of the African

A. Appendix ad Volumek Pkimum Analectorum.

Jacobi Bernaysii in Heracliti Fragmenta Tib Hippolyto Refuta-

Appendix ad Volumen Secundum Analectorujni.

De Lidole et Origine Canonum et Constitutionum Apostolorum

C. Appendix ad Volumen Tertium Analectorum.

THE GENUINE LITURGIES OF THE ANCIENT

It is impossible to enter into the sanctuary of Christian devo-

awed by the magnitude and holiness of the subject. I approach

this sacred task not without long preparation, nor without a

deep feeling of responsibility ; but without fear. For I am

Christian worship, the general picture of which I have at-

tempted to draw in the Second Volume of Ilippolytus and his

Age. I do so, moreover, with sincere charity towards all Chris-

tian creeds. From that point of view, all party animosities

appear as senseless as they are culpable. It is as untrue and

motives, great spiritual movements, and to look upon liturgi-

to noble and holy minds, as upon incoherent materials and su-

w^ay of peace, one sublime and original thought, which even

fore, also in worship. The critically sifted and restored docu-

plicity and irresistible energy. In presenting them and these

anterior to any liturgical composition, will dispose the sacerdo-

tal party to a less prejudiced and more critical consideration of

The collection of documents contained in tlie "Keliquiix3 Li-

ciently explained in the following pages. Having made them

led me to the same result. Whoever follows the method I

process, the origin and development of the sacred forms of our

and perverted by scholastics; and finally, why the writers of

Whatever defects there may be in this first attempt to apply

the ancient Liturgies, they cannot be corrected but by follow-

committed by those who adopt it.

who received them from the lips of Christ's disciples them-

texts which are now used under The confusion,

indeed, is so great, that even Liturgies bearing the name of the

half credulous, half hypocrical, and always uncritical, ask very

When the continuator of Arnauld's remarkable work on the

is founded on facts, is an undeniable critical truth. He says,

do the rituals of both parties really agree? And here we find,

the Liturgies, as they now stand. For in that part of the

therefore, confessedly reduced to the second part, the Missa

Fidellum, beginning with that solemn and primitive mutual