^[4052] [It is most valuable, and indicates the usages of a period near the age of Justin Martyr. It is typical of an original from which the Liturgy of St. James itself is derived. It was probably used in Gaul, if not also in Rome.]

^[4053] [A fair view of their origin is to be found in Sir William Palmer’s Origines Liturgicæ, Oxford, 1832.]

^[4054] Origines Liturgicæ, p. 11.

^[4055] General Introduction to the History of the Holy Eastern Church, p. 319.

^[4056] [If Justin Martyr describes the liturgy used in Rome, when he lived there under the Antonines, then it was nearly identical with the “Clementine,” and had reached them from the East. See vol. i. p. 185, this series.]

^[4057] Tübingen, 1870.

^[4058] νόθοι. Codex Liturgicus, vol. iv. p. 35, note.

^[4059] Palmer, vol. i. p. 144.

^[4060] [Here the weight of authorities is clearly on this side.]

^[4061] General Introd., p. 317.

^[4062] [Palmer gives proof of its currency at an early period in some details. O. S., vol. i. p. 42.]

^[4063] Edinburgh, T. & T. Clark, 1848.

^[4064] London, 1744.

^[4065] Vol. iii. [Grabe also attempted this.]

^[4066] General Introd., p. 324. [From the poverty of ms. authority, we can only form a judgment by comparison with the Clementine and with other more fully represented originals.]

^[4067] Editio secunda correctior. Francofurti ad Moenum, 1847.

^[4068] General Introd., p. 319.

^[4069] Ibid., p. 323.

^[4070] Tom. ii. pp. 578–592, ed. sec.

^[4071] Introduction, p. 11.

^[4072] [Hence the value of these liturgies is to be sought in the points of their agreement and their comparative concord with the Clementine.]

^[4073] General Introduction, p. 359.

^[4074] Ibid., p. 463.

^[4075] [A very fair reviewal of Neale’s theoretical statements may be found in Hammond’s Liturgies, Eastern and Western, Oxford, 1878.]

^[4076] Oxford, Parker, 1855.

^[4077] London, Masters, 1852.

^[4078] Oxford, University Press, 1881.

^[4079] London, Rivingtons, 1872.

^[4080] Oxford, Parker, 1876.

^[4081] Oxford, University Press, 1878. Also Ancient Liturgy of Antioch, Oxford, 1879.

^[4082] London, Bells, 1885.

^[4083] London, Rivingtons, 1882.

^[4084] The Hague, Scheurler, 1715. Let me give the title of this rare book more fully, thus: S. Irenæi Fragmenta Anecdota, etc., quæ illustravit, denique Liturgia Græca Jo. Ern. Grabii, et dissertatione de præjudiciis theologicis auxit Christoph. Matth. Pfaffius Of whom see Lardner, Credib., i. 17. See vol. i. p. 574, note 5.

^[4085] London, Hatchards, 1870. Valuable for its study of the “Autun Inscription.”

^[4086] [This title is misleading, as we have no copies of the originals of these liturgies, and they are encrusted with the ideas of later ages. I shall distinguish between the interpolations legitimately made by councils and the manifest corruptions which contradict Scripture and ancient authors. N.B.: I print the deacon’s parts as such.]

^[4087] [A Lavabo: he prepares himself by the prayer for purification.

^[4088] [Here is a token of theological but legitimate interpolation.]

^[4089] [On the lawful and unlawful additions to these additions to these liturgies, see Hickes' Christian Priesthood (Oxford, 1847), p. 151.]

^[4090] This is addressed to the priest. Some translate, “O Lord, bless us.” [This latter is the more primitive idea.]

^[4091] [The Lesser Entrance with the Holy Gospels.]

^[4092] [The Theotoce or Deipara Of course, added after the Council of Chalcedon.]

^[4093] [See a specimen of the unlimited capacity for extension of these prayers, in vol. v. p. 412, Elucidation VI., this series.]

^[4094] [At great length. Cf. Justin Martyr, vol. i. p. 186, this series.]

^[4095] [The reading of the Scriptures in the common tongue is a very precious part of the daily offices in the East.]

^[4096] [Frequent Amens are to be supposed.]

^[4097] [Here there is an evident interpolation, not Mariolatrous, yet not primitive, as follows:]—

The Priest.

Commemorating with all the holy and just, our all-holy, pure, most glorious Lady, the God-mother, and ever-virgin Mary, let us devote ourselves, and one another, and our whole life, to Christ our God.

The People.

To Thee, Lord.

^[4098] [So as to be sure no enemy was among the faithful.]

^[4099] These clauses are elliptical. After “prayer” supply “remain;” the door is for “shut the door;” and “all erect,” for “stand all erect.”

^[4100] [Here begins the Liturgy of the Faithful.]

^[4101] [Here is the Great Entrance, or bringing-in of the unconsecrated elements. It has a symbolical meaning (Heb. i. 6) now forgotten; and here, instead of the glorified Christ, no doubt the superstitious do adore bread and wine in ignorance.]

^[4102] [The sexes sat apart, the salutations of each confined to its own: an apostolic feature. 1 Pet. v. 14et alibi; and see Clementine, p. 486, supra. [Note that beautiful tribute of Augustine to the purity of primitive rites, “Honesta utrinsque sexus discretione,” Civ. Dei, lib. ii. cap. xxviii. p. 77, ed. Migne.] See vol. ii. 291 and iii. 686, this series.]

^[4103] [A token of the Ante-Nicene age, though some think of the later asceticism.]

^[4104] [Here an interpolation as follows: “Let us commemorate our all-holy, pure, most glorious, blessed lady, God-mother, and ever-virgin Mary, and all the holy and just, that we may all find mercy through their prayers and intercessions.” On which, and like interpolations (the Clementine free from all this), see Scudamore, p. 381.]

^[4105] [Strongly censured by Hickes as a superstitious innovation (p. 153), with other evils introduced after the pseudo-Council of Nice a.d. 787, of which this is the least.]

^[4106] [The Gospel and the Epistle sides.]

^[4107]

^[4108] [“And Mary said, My soul doth magnify,” etc.]

^[4109] [In such places Amens are to be supposed.]

^[4110] [Propitiation, not expiation.]

^[4111] [See vol. v. pp. 222–223.]

^[4112] [See Field on “the meaning of the veil,” p. 294, where he differs from authors who make it a late innovation; also pp. 448, 449.]

^[4113] [This great primitive thought has been frittered away by references to the veil covering the oblation.]

^[4114] [Based on Heb. v. 1-3.]

^[4115] [See more on the veil in Field, p. 492.]

III. The Anaphora.

^[4116] [The Sursum corda, found in all liturgies.]

^[4117] [See Hammond’s Lit. of Antioch, etc., p. 15, note 29.]

^[4118] [Compare the Clementine, p. 488; and note differences.]

^[4119] [A token of Post-Nicene origin. Vol. v. p. 259, Elucid. I.]

^[4120] [Supposed by some to be a relic of the original formula as the Apostles delivered it. On the synaxis, see vol. v. p. 259. Elucid. II.].

^[4121] [These abrupt interjections of the deacon are made while the priest proceeds. This logically follows what the priest subjoins.]

^[4122] To conceive. [A feeble interpolation in the Edinburgh edition.]

^[4123] [Post-Nicene, but legitimate.]

^[4124] [Understood mystically and spiritually down to a late period, even in the West. See Ratramni De Corpore et Sanguine, Oxon., 1838. Note the inference as to time of sanctification.]

^[4125] [See vol. v. Elucidation VII. p. 561.]

^[4126] [An honorary title conceded to Jerusalem by the Second General Council: τη̑ς δέ γε μητρὸς ἁπασω̑ν τω̑ ν ἐκκλησιω̑ν.]

^[4127] Services. [Otherwise, “who do good works in Thy holy churches.”]

^[4128] [The Angelical Salutation is here an evident interpolation, marring the grand unities of the liturgy.]

^[4129] [I place in a note what follows:]—

Then the Priest says aloud:—

Hail in the highest, our all-holy, pure, most blessed, glorious lady, the God-mother and ever-virgin Mary.

The Singers.

Verily it is becoming to bless Thee, the God-bearing, the ever-blessed, and all-blameless, and mother of our God, more honourable than the cherubim, and incomparably more glorious than the seraphim: thee, who didst bear with purity God the Word, thee the true God-mother, we magnify.

And again they sing:—

In thee, highly favoured, all creation rejoices, the host of angels, and the race of men; hallowed temple, and spiritual paradise, pride of virgins, of whom God was made flesh and our God, who was before eternity, became a little child: for He made Thy womb His throne, and Thy bowels more capacious than the heavens. In thee, O highly favoured one, all creation rejoices: glory unto thee.

^[4130] [A prayer entirely corresponding with the primitive ideas. See vol. vi. p. 488, and elucidation, p. 541.]

^[4131] [In all early liturgies always following the Lord’s Prayer, to accentuate the petition against the evil one. It hurls back his “fiery darts,” as it were; whence this name.]

^[4132] [Duplicated, with other parts, in the Greek copies.]

^[4133] [The taking-up of the gifts is here erroneously introduced in the Edinburgh edition.]

^[4134] [The publican’s prayer, adapted to the Christian worship: ἰλάσθητί μοι, is the plea for mercy through propitiation. Luke xviii. 13.]

^[4139] [Here the chalice is filled for participation.]

^[4140] [Here the presbyter receives.]

^[4141] Or patens.

^[4142] [Here are difficulties explained by Drs. Neale and Littledale in their Translation, etc., p. 60.]

^[4143] [The side-table or credence.]

^[4144] [Here the laity are communicated.]

^[4145] [Compare Neale’s Tetralogia Liturgica, p. 192.]

^[4146] [Here are confusions; but see Neale and Littledale, p. 62, note 20.]

^[4147] [Interpolated, but not Mariolatrous; the Theotoce is commemorated, not adored.]

^[4148] [A legitimate addition, according to the primitive laws.]

^[4149] [Which must here be given.]

The Divine Liturgy of the Holy Apostle and Evangelist Mark, The Disciple of the Holy Peter.

^[4150] [The only authority for this valuable relic is a single codex of the twelfth century, i.e., the Codex Rossanensis, found at Rossano, in Calabria. It was deposited in the Basilian monastery at Rome, and first published a.d. 1583, at Paris. See Hammond, pp. xlv., li.]

^[4151] [Elucidation I.]

^[4152]

^[4153] [i e., μυστικω̑ς = arcane.—Hederic.]

^[4154] [This implies that the Eucharist was not (originally) celebrated every day, as a rule. See Justin Martyr, vol. i. note 1, p. 186.]

^[4155] Rather “for the emperor,” says Renaudot; and the word βασιλεύς will stand this meaning.

^[4156] The (κύριε ἐλέησον) Kyrie Eleëson.]

^[4157] [According to 1 Tim. ii. 2.]

^[4158] [Suits the first years of Diocletian.]

^[4159] The Patriarch of Alexandria is meant. The word πάπας was used at first to designate all bishops; but its application gradually became more restricted, and so here the Patriarch of Alexandria is called πάπας, as being superior to the bishops of his patriarchate. [See vol. v. p. 154, and vol. vi., Introd.]

^[4160] [See vol. iii. p. 689, this series.]

^[4161] This is the Little Entrance. [The priest and deacon come from the prothesis bearing the Gospels. See p. 538, supra.]

^[4162] [Bestowing what is meet.] The text here is defective. Some suppose that a sentence has been lost.

^[4163] Given in full in chap. vi. of the Liturgy of James, p. 538, supra. [It is so worded that it must be dated later than the Council of Ephesus, a.d. 431.]

^[4164] [The Trisagion is found in all the liturgies, which proves a common source and original.]

^[4165] πρόσχωμεν.

^[4166] [The Apostle means that the Epistle is read, and there is a prayer said (μυστικω̑ς), followed by the outburst of Hallelujah.]

^[4167] See note 1, p. 538. [“Sir, bless us” (in ordinary renderings) is a Western form.]

^[4168] [Here, the deacon’s words having been correctly given, the blessing of the priests shows the force of his expression.]

^[4169] [I have frequently noted the Ante-Nicene ignorance of this rite among Christians, in order to illustrate these later usages as without apostolic warrant. See Irenaus, note 9, p. 484.]

^[4170] τὴν συνάπτην.

^[4171] [The waters of the river, rather, with reference to the Nile.]

^[4172] [The anthem probably.]

^[4173] Probably by the three are meant three prayers. [See Hammond, note 1, p. 177.]

^[4174] Patriarch.

^[4175] [Vol. v. p. 417, Elucidation XIV.]

^[4176] Some such word as remain is intentionally omitted. [See p. 540, supra.]

II.

^[4177] [See p. 540, supra.]

^[4178] The Great Entrance; p. 540, supra.]

^[4179] [See p. 541 , supra.]

^[4180] [i.e., in due order; in your turn.]

^[4181] τη̑ς προθἐσεως.

^[4182] [ὲπι τὸν ἄρτον του̑τον καὶ ἐπὶ τὰ ποτήρια ταυ̑τα. Most note-worthy language in this place.]

^[4183] [Two after the Creed and one before.]

^[4184] [Two after the Creed and one before.]

III.

^[4185] [The Anaphora.]

^[4186] [I have supposed the adverb ὣσπερ (as) in this place for obvious reasons. It is implied in the text.]

^[4187] [See p. 543, supra. Here the Edinburgh inserts: “The Deacon.…”]

^[4188] [The reference to Mal. i. 11, always noteworthy. Vol. i. p. 484.]

^[4189] [Here I supply an omission, in italics.]

^[4190] [και πάντων τω̑ν ποιμνίων σου John x. 16.]

^[4191] Or emperor. [See p. 551, notes 5, 7.]

^[4192] βουλάς, senates.

^[4193] [Evidently after Constantine.]

^[4194] [Elucid. II. Such passages indicate, of course, how St. Mark’s name came to be given to this liturgy. Here is interpolated:]—

Hail! thou art highly favoured; the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb, because thou hast brought forth the Saviour of our souls.

Aloud.

Especially remember our all-holy, pure, and blessed Lady, Mary the Virgin Mother of God.

^[4195] [Hammond’s note is important, p. 182; and see Elucid. II.]

^[4196] τὰ δίπτυχα. [See the note of Hammond, Glossary, p. 378.]

^[4197] [See Burbidge, p. 34 and passim to p. 253.]

^[4198] [Burbidge, p. 185.]

^[4199] The Patriarch.

^[4200] [Subsequent to Antony Vol. vi. p. 279.]

^[4201] [Jerusalem: a token of antiquity.]

^[4202] [Rome, no doubt.]

^[4203] [Agrees with the partial triumphs of a.d. 325.]

^[4204] The Trisagion.

^[4205] [The Oblation, κατ' ἐξοχὴν ]

^[4206] [The Invocation.]

^[4207] [On all this, see Hammond, notes 1 and 2, p. 187.]

^[4208] [The Invocation.]

^[4209] [The Embolisms = ejaculations.]

^[4210] [Phil. ii. 10. See Hammond, note 1, p. 48.]

^[4211] [Prayer of Humble Access.]

^[4212] [Compare Hammond, p. 79.]

^[4213] [Post-Nicene.]

^[4214] [Elucidation III.]

^[4215] Perhaps the Triad is meant at note 10, p. 553.]

^[4216] [See p. 567, infra.]

^[4217] [Ps. xlii.]

^[4218] [Ps. xlii. 1.]

IV.

^[4219] [Post-Communion.]

Composed by St. adæus and St. Maris, Teachers of the Easterns.

^[4220] [Here the Edinburgh editors give the following title from their copy, without stating whence it is: “The Liturgy of the Holy Apostles, or Order of the Sacraments.”]

^[4221] [I have made slight corrections, after Renaudot, as given in Hammond, from Litt. Orient. Coll., tom. ii. pp. 578–592.]

^[4222] Suicer says that a canon is a psalm or hymn (canticum) wont to be sung on certain days, ordinarily and as if by rule. He quotes Zonaras, who says that a canon is metrical and is composed of nine odes. See Sophocles, Glossary of Byzantine Greek, Introduction, § 43. The canon of the Nestorian Church is somewhat different. See Neale, General Introduction to the History of the Eastern Church, p. 979.

^[4223] [Rev. v. 6. The Apocalypse saturates these liturgies.]

^[4224] “The psalm, or verses of a psalm, sung after the Epistle, was always entitled gradual, from being chanted on the steps (gradus) of the pulpit. When sung by one person without interruption, it was called tractus; when chanted alternately by several singers, it was termed responsory.”—Palmer, Origines Liturgicæ, vol. ii. p. 46, note.

^[4225] i.e., while the lesson from the Old Testament is read. [But the Malabar Liturgy and Dr. Badger’s translation insert before this, according to Hammond, the Sanctus Deus, Sanctus fortis, etc.]

^[4226] i.e., while the lesson from the Apostolical Epistles is read.

^[4227] Renaudot understands by the proclamation the reading aloud of the Gospel. [According to Hammond, the deacon’s bidding prayer, during which, in Dr. Badger’s translation the Offertory is said also.]

^[4228] Bema.

^[4229] The Malabar Liturgy fills up, “let him depart.”

^[4230] [Here begins the Liturgy of the Faithful.]

^[4231] [The Offertory.]

^[4232] [Here the Edinburgh editors insert the title of this liturgy given on p. 561, supra, and add: “In the Syriac copy, 70, Biblioth. Reg., this title does not occur, the service going forward without interruption—Etheridge.” See Elucidation IV.]

THE CREED.

^[4233] [According to Badger.]

^[4234] [2 Cor. v. 19, 20.]

^[4235] Intellectualibus. [This prayer not well rendered.]

^[4236] i.e., Catholics. But the word Catholics is omitted in most mss.

^[4237] Which is said also in the Liturgy of Nestorius.

^[4238] In another ms. [Evidently corrupt and mediæval.]

^[4239] [Here begins the Anaphora.]

^[4240] [The Preface.]

^[4241] Spiritualibus. [Note 3, p. 545, supra.]

^[4242] [See Hammond, p. 274.]

^[4243] Hymnum.

^[4244] In another ms. that prayer begins thus:—

O Lord God Almighty, hear the voice of my cry before Thee at this time. Give ear, O Lord, and hear my groanings before Thy majesty, and accept the entreaty of me, a sinner, with which I call upon Thy grace, at this hour at which the sacrifice is offered to Thy Father. Have mercy on all creatures; spare the guilty; convert the erring; restore the oppressed; on the disquieted bestow rest; heal the weak; console the afflicted; and perfect the alms of those who work righteousness on account of Thy holy name. Have mercy on me also, a sinner, through Thy grace. O Lord God Almighty, may this oblation be accepted for the entire Holy Catholic Church; and for priests, kings, princes, and the rest as above.

^[4245] [Italics mine, conjecturally.]

^[4246] [The Invocation.]

^[4247] Hymnum.

^[4248] In another ms., says the Psalm li.

^[4249] Ps. cxxiii.

^[4250] [From Ps. cxxxviii. 7, 8.]

^[4251] i.e., the dead.

^[4252] [The first words of Dr. Butler’s Ancient Geography teaches that the ancients knew but three; but see p. 555, lines 7, 8.]

^[4253] Lit. “wish for wars.”

^[4254] [So the true reading (Badger), though Edinburgh editors follow the illogical emendation (jucundum) of Renaudot.]

^[4255] [The reference to John vi. 32-40 is clear.]

^[4256] Ps. cxxiii.

^[4257] In the ms. of Elias, which we have followed, there is a defect, seeing that the whole recitation of the words of Christ is omitted through the fault of the transcriber, or because these ought to have been taken from another source, namely, from the Liturgy of Theodorus or Nestorius. In that which the Patriarch Joseph wrote at Rome, 1697, that entire passage is remodelled according to the Chaldean missal published at Rome, as in the mass, a translation of which was edited by Alexius Menesius. Since there were no other codices at hand, in this place it seemed good to place asterisks to indicate the defects.

^[4258] [Renaudot supplies the Latin word hostiam It is not the early patristic word, much less is it scriptural for θυσία ]

^[4259] [Renaudot supplies the Latin word hostiam It is not the early patristic word, much less is it scriptural for θυσία ]

^[4260] [Renaudot supplies the Latin word hostiam It is not the early patristic word, much less is it scriptural for θυσία ]

^[4261] [Ut supra, note 4, this page; also Burbidge, p. 95, note 2.]

^[4262] In another ms.:—

He signs his forehead with the sign of the cross, and says:—

Glory to Thee, O Lord, who didst create me by Thy grace. Glory to Thee, O Lord, who didst call me by Thy mercy. Glory to Thee, O Lord, who didst appoint me the mediator of Thy gift; and on account of all the benefits to my weakness, ascribed unto Thee be praise, honour, thanksgiving, and adoration, now, etc.

^[4263] [Not κλα̑ν, but μέλιζειν. The second fraction for communicating the faithful with the Humble Access.]

^[4264] [Adds the Embolisms.]

^[4265] [Beginning the Post-Communion.]

^[4266] Spiritualibus.

Elucidations.

^[4267] Col. iv. 10.

^[4268] Compare Acts xii. 12. St. Peter may have baptized him then.

^[4269] Lardner’s quotations from Jerome, Credib., vol. iv. p. 442 et alibi.

^[4270] As with Moses, Exod. xxxiv. 5.

^[4271] Bellarmine, De Indulg., i. 2.

^[4272] Confessions, ix. 3. 12, et alibi

^[4273] Antiq., book i. cap. iv. Sec. 5; book xiii. cap. vi. sec. 7; book xv. cap. iii. sec. 31.

^[4274] See Roman Mass, Hammond, p. 334.

^[4275] As illustrated in Freeman’s important work. See p. 536, note 2.

^[4276] See Apostolic Constitutions, pp. 490, 548, supra.

^[4277] The “Intense Adoration” of the liturgies.

^[4278] Die Christlichen Zustände der Gegenwart, Frieburg, 1850. My translation appeared in Oxford in 1852, and is often advertised in old book catalogues as Sympathies of the Continent; or, Proposals for a New Reformation.

^[4279] On St. Bartholomew’s Day.

^[4280] See his Study of the Eucharist. He tried to revive primitive views of the Eucharist in this excellent work on the subject.

^[4281] See his contribution to the Liverpool Church Congress of 1869. Bartlett & Co., London.

^[4282] P. 267.

^[4283] P. 165, ed. of 1869.

^[4284] Hammond, p. lx., Introduction.

^[4285] General Introduction, etc., vol. i. p. 319, etc., ed. of 1850.

^[4286] See vol. vi. Elucidation IV. p. 541, this series.

^[4287] Liturgies, etc., p. 11.

^[4288] Opp., tom. xii. p. 131, ed. Migne

^[4289] Christliche Zustände, etc., p. 74.

^[4290] See vol. i. p. 486, note 6, this series.