NOTES.

Aër. The external veil which is used to cover both chalice and paten.

Antidoron. That which remains of a Prosphora (loaf of oblation) after the portion for consecration has been cut from it. This remainder is given to communicants (together with wine and warm water) immediately after the holy sacrament, and is also distributed to those of the congregation who are not communicants at the end of the Liturgy instead of the holy gifts themselves, and, for that reason, it is called Antidoron. In the primitive church its distribution was known under the term Agape, i.e., Love-feast.

Axios. Worthy. An exclamation, referring to the candidates, used at ordinations.

Canon. An ecclesiastical composition, commemorative of any given festival or occasion, consisting of nine spiritual songs, according to the number of the degrees of the incorporeal hosts, based upon these nine scriptural odes, or prayers, I. The song of Moses in Exodus (chap. xv. 1-19). II. The song of Moses in Deuteronomy (chap. xxxii. 1-43). This song, being indicative of God’s judgment against sinners, is sung only in penitential seasons, hence a Canon usually lacks the second Ode, the third following immediately on the first. III. The prayer of Anna (1 Kings ii. 1-10). IV. The prayer of Abbacum (chap. iii. 2 ad fin.). V. The prayer of Esaias (chap. xxvi. 9-20). VI. The prayer of Jonas (chap. ii. 2-9). VII. The prayer of the Three Children (Daniel iii). VIII. The song of the same (Benedicite). IX. The song of Zacharias (Benedictus), preceded by that of the Virgin (Magnificat). Every Ode in a Canon is preceded by a verse called Irmos, itself being the rhythmical model of the verses that follow, which are called Troparia, because they turn upon a model. The Irmos however is frequently omitted, or is sung only before Odes iii, vi, and ix (as also after these). See pages 210, 214, and 218. A refrain pervades all the Odes. See pages 129, 183, and 209. The refrains for the Canons at pages 85 and 145 are not expressed in the text, but these are respectively, “Have mercy upon me, O God, have mercy upon me,” and, “Rest, O Lord, thy sleeping servant’s soul.” The refrain is sung or said between every verse except the last two, “Glory to the Father, and to the Son, and to the Holy Ghost,” being prefixed to the last but one, and “Both now and ever, and to ages of ages. Amen” to the last, which last is always addressed to the God-bearing Virgin. Sometimes, e.g., in penitential seasons, the verses of the Odes are sung together with those of their scriptural prototypes, and the rubric then indicates to how many of these verses, counting backwards from the last, the ecclesiastically composed ones are to be subjoined. Thus at page 128 the Canon is directed to be sung to vi, i.e., six verses (counting backwards) of the scriptural prototype in each Ode; but in this case, if so sung, the refrain would be omitted. A Canon is moreover usually divided into three parts, the division taking place after the third and sixth Odes, a verse called Kathisma, or one called Hypacoë, frequently occurring after Ode iii, and one called Condakion, followed by one or more called Icos (pl. Icosi) after Ode vi. Sometimes an epistle and gospel lection occurs after the Condakion and Icos. See page 167. Finally, it is to be remarked that an Ectenia (q. v.) usually follows Ode iii (before the Kathisma), Ode vi (before the Condakion and Icos), and Ode ix.

Cherubic Hymn. The song sung at the great Introit in the celebration of the Liturgy, when the prepared gifts are solemnly carried from the Prothesis (table of oblations) through the church to the altar. The words of the ancient song accompanying this rite are as follows,

Let all mortal flesh be still, and let it stand in fear and awe, and think of nothing earthly to itself, because the King of kings and Lord of lords approacheth to be slain, and given for the faithful’s food.

(Here the procession takes place.)

Him do precede th’ angelic choirs, with all their principals and powers, the cherubim of many eyes, and the six-winged seraphim, who shade their faces and sing forth the song, Alleluia, alleluia, alleluia.

These words however are now only sung on Holy Saturday, and, except on that day, and on Holy Thursday, and at the Liturgy of the Presanctified, are substituted by the following, dating from the time of Justinian,

We, who the cherubim in mystery represent and sing the song thrice-holy to the quickening Trinity, should put away now every care of life,

(The procession.)

That we the King of all things may receive, who borne in is on spears by angel ranks unseen. Alleluia, alleluia, alleluia.

On Holy Thursday the words are,

Of thy mysterious supper, Son of God, me a communicant accept to-day; for I thy mystery to thy foes will not betray, nor give to thee a kiss as Judas did; but, as the thief, I will confess thee: Lord, in thy kingdom O remember me.

(The procession.)

Of thy mysterious supper.... the whole again, concluding with the thrice sung Alleluia.

And at the Liturgy of the Presanctified,

Now serve the heavenly powers unseen with us; for, lo, the King of glory cometh in. Behold, the mystic sacrifice, that perfected hath been, is borne in on the spears.

(The procession.)

Let us draw near with faith and love, that we of life immortal may partakers be. Alleluia, alleluia, alleluia.

Condakion. A short verse expressing the purport of any given festival or occasion. See Canon.

Dismissal. The concluding words of an office. A full form of these is given at page 222, but in other places, when they are expressed at all, it is in a more or less fragmentary manner.

Ectenia. A form of prayer consisting of a number of rogations with responses. There is a great, and a little Ectenia, an Ectenia of earnest prayer, and one of supplication. The normal form of these is as follows,

The great Ectenia, called also the Ectenia of peace.

In peace let us pray to the Lord. Response. Lord, have mercy, and so after the succeeding rogations. For the peace that is from above, and for the salvation of our souls, let us pray to the Lord. For the peace of the whole world, the good estate of the holy churches of God, and for the union of them all, let us pray to the Lord. For this holy temple, and for them that with faith, piety, and fear of God enter into it, let us pray to the Lord. For the most holy Governing Synod, and for our Metropolitan, name, for our Archbishop, or Bishop, name, according to the eparchy, for the honourable presbytery, the diaconate in Christ, and for all the clergy and the laity, let us pray to the Lord. Here follow rogations for the Emperor and the Imperial Family, mentioning them by name. To aid them and to subdue under their feet every enemy and adversary, let us pray to the Lord. For this city (if it is monastery, For this holy habitation), for every city and country, and for them that in faith dwell therein, let us pray to the Lord. For healthiness of weather, for plentifulness of the fruits of the earth, and for peaceful times, let us pray to the Lord. For them that voyage, that journey, that are sick, that are suffering, that are in bonds, and for their salvation, let us pray to the Lord. Here are inserted additional rogations for special circumstances. For our deliverance from all affliction, passion, and want, let us pray to the Lord. Help us, save us, have mercy on us, and keep us, O God, by thy grace. Commemorating our most holy, most pure, most blessed glorious Lady, the God-bearing Ever-virgin Mary, together with all the Saints, let us commend ourselves, and one another, and all our life to Christ our God. Response. To thee, O Lord. Exclamation by the priest. For to thee is due all glory, honour, and Worship, to the Father, and to the Son, and to the Holy Ghost, now and ever, and to ages of ages. Response. Amen.

The little Ectenia.

Again and again in peace let us pray to the Lord. Help us.... Commemorating.... as in the great Ectenia, with a varying exclamation.

The Ectenia of earnest prayer.

Let us all say with our whole soul, and with our whole mind let us say, Response. Lord, have mercy. O Lord almighty, O God of our fathers, we pray thee, hear, and have mercy. Response. Lord, have mercy. Have mercy upon us, O God, according to thy great mercy, we pray thee, hear, and have mercy. Response. Lord, have mercy, three times; and so after the succeeding rogations, the next being for the Emperor and the Imperial Family, mentioning them by name. Then the Synod, the Metropolitan, and all sorts and conditions of men, and those especially for whom the occasion serves are mentioned, and the Ectenia is concluded by the priest with the exclamation, For thou art a merciful and man-loving God, and to thee we ascribe glory, to the Father, and to the Son, and to the Holy Ghost, now and ever, and to ages of ages. Response. Amen.

The Ectenia of supplication.

Let us fulfil our supplication to the Lord. Response. Lord, have mercy. Help us, save us, have mercy on us, and keep us, O God, by thy grace. Response. Lord, have mercy. That the whole day may be perfect, holy, peaceful, and sinless, let us ask of the Lord. Response. Vouchsafe, O Lord, and so successively. An angel of peace, a faithful guide, a guardian of our souls and bodies, let us ask of the Lord. Pardon and forgiveness of our sins and iniquities, let us ask of the Lord. What is good and profitable for our souls, and peace for the world, let us ask of the Lord. That the remaining time of our life may be accomplished in peace and repentance, let us ask of the Lord. A christian end of our life, painless, unashamed, peaceful, and a good answer at the fearful judgment-seat of Christ, let us ask. Commemorating.... as before written, with an exclamation, or, Having prayed.... See page 69.

Epigonation. A lozenge shaped ornament, worn by bishops and archimandrites, suspended from the girdle and resting upon the knee. It signifies a spiritual sword, with which the wearers should defend those committed to their charge.

Epitrachelion. The priest’s stole.

Exapostilarion. A verse said or sung before the psalms of praise (Psalms cxlviii, cxlix, and cl). Some derive the term from the verse being sung by one of the clergy who is sent out of his place in the choir into the middle of the church to sing it; but others from it being a verse substituting a more ancient series of verses (Lucerns), in which the Lord is prayed to send forth light unto us.

Hypacoë. A term implying that the verse bearing its name should be listened to with particular attention.

Icos. A stanza. See Canon.

Idiomelon (pl. Idiomela). A verse that is of its own mode, i.e., one not composed upon an Irmos, or model.

Irmos (pl. Irmi). See Canon.

Kathisma. A verse during the singing of which it is permitted to sit.

Omophorion. The bishop’s pall.

Orarion. The deacon’s stole.

Phelonion. A vestment or cope.

Prokimenon. A verse, taken from the psalms, sung before the reading of an appointed epistle. With this is conjoined another verse, and the mode of saying and singing these is as follows. The reader says the prokimenon, and the choir repeats the same. Then the reader says the conjoined verse, and the choir again sings the prokimenon. Finally the reader says half the prokimenon, and the choir sings the remaining half.

Sloujébnik. The service book containing the prayers said by the priest and deacon at Vespers, Matins, and Liturgy.

Stasis. A subdivision of the psalter. The whole psalter is divided into twenty sections, and each of these is subdivided into three parts.[3]

Sticharion. A tunicle.

Stichera. Ecclesiastically composed verses, usually conjoined with verses selected from the psalms.

Theotokion. A verse addressed to the God-bearing Virgin.

Tone. The ecclesiastical tones are eight in number, and are based upon the ancient classical modes, namely, the Dorian, Phrygian, Lydian, and Ionian for tones i to iv, and the minors of these for tones v to viii. The Slavonic, Greek, and Gregorian tones correspond thus,

Slavonic. Greek. Gregorian.

I. I. I.

II. II. III.

III. III. V.

IV. IV. VII.

V. I minor. II.

VI. II minor. IV.

VII. Grave. VI.

VIII. IV minor. VIII.

Trisagion. The thrice-holy hymn, the words of which are as follow,

Holy God, holy mighty one, holy immortal one, have mercy upon us, sung three times.

When sung in a more solemn manner at the Liturgy and other offices before the reading of the epistle and gospel the mode is thus,

Holy God, holy mighty one, holy immortal one, have mercy upon us. Three times.

Glory to the Father, and to the Son, and to the Holy Ghost, both now and ever, and to ages of ages. Amen.

Holy immortal one, have mercy upon us.

(Dynamis.)

Holy God, holy mighty one, holy immortal one, have mercy upon us.

At Easter, Pentecost, Christmas, and Epiphany, on the day before Palm Sunday, on Holy Saturday, and at Baptisms, this hymn is superseded by the following,

As many as have been baptized into Christ have put on Christ. Alleluia. Three times.

Glory to the Father.... ending, to ages of ages. Amen.

Have put on Christ. Alleluia.

As many as have been baptized into Christ have put on Christ. Alleluia.

See pages 35 and 167.

Troparion. A verse that is composed (lit. turns) upon a model. See Canon. The term has also a wider signification, and is used to indicate the principal commemorative verse for any festival or occasion, and as such is referred to in the text as “the troparion for the day.”

NOTE II. EXPLANATORY OF ABBREVIATIONS.

The abbreviations found in the text, and not explained in Note i, are,

I. Blessed be our God....

II. Blessed be the kingdom....

III. Trisagion. O most holy Trinity.... Our Father.... For thine is the kingdom....

IV. Glory. Both now.

V. The more honourable than the cherubim....

VI. Now dismiss thy servant, O Master.... Pages 11 and 126.

VII. O come, let us worship.... thrice. Pages 46, 83, 123, and 128.

VIII. It is very meet.... Pages 51, 92, and 136.

IX. Alleluia, thrice. Pages 83 and 145.

X. Have mercy upon me, O God.... Page 85.

XI. Holy God.... Pages 138, 141, 164, 169, 220, and 224.

XII. Having seen the resurrection of Christ, we adore.... Pages 166 and 167.

XIII. Blessed art thou, O Lord: O teach me thy statutes. The angelic counsel was amazed.... Page 167.

XIV. Glory to God in the highest.... Vouchsafe, O Lord.... Page 198.

XV. It is a good thing to give thanks unto the Lord.... Page 207.

XVI. The irmi of the great canon, A help and protection.... Page 208.

XVII. Thou who man-lovingly in depth of wisdom.... We have thee as a fortress and a haven.... Page 209.

XVIII. God is the Lord, and hath manifested himself unto us.... Page 225.

XIX. Hear us, O God our Saviour, thou hope of all the ends of the earth.... Page 238.

XX. Blessed be the name of the Lord.... Page 253.

XXI. Forgive, remit.... Page 11 Appendix.

XXII. And may the mercies.... Pages 11 and 12 Appendix.

These written at length are as follows, the first five being of frequent occurrence,

I and II. The priest’s initial blessing, Blessed be our God, always, now and ever, and to ages of ages. Response. Amen. And, Blessed be the kingdom of the Father, and of the Son, and of the Holy Ghost, now and ever, and to ages of ages. Response. Amen.

III. Holy God, holy mighty one, holy immortal one, have mercy upon us, three times. Glory to the Father, and to the Son, and to the Holy Ghost, both now and ever, and to ages of ages. Amen. O most holy Trinity, have mercy upon us: O Lord, cleanse our sins: O Master, forgive our transgressions: visit us. O Holy One, and heal our infirmities, for thy name’s sake. Lord, have mercy, three times. Again, Glory to the Father ... ages of ages. Amen. The Lord’s prayer, ending, deliver us from evil. Priest. For thine is the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Ghost, now and ever, and to ages of ages. Response. Amen.

IV. Glory to the Father, and to the Son, and to the Holy Ghost.

Both now and ever, and to ages of ages. Amen.

V. The more honourable than the cherubim, and incomparably more glorious than the seraphim, who didst bear without corruption God the Word, thee, verily the God-bearing one, we magnify.

VI. Nunc Dimittis.

VII. O come, let us worship God our King.

O come, let us worship, and fall down before Christ God, our King.

O come, let us worship, and fall down before Christ himself, our King and God.

VIII. It is very meet to bless thee, the God-bearing one, the ever blessed, the entirely spotless, and the Mother of our God. The more honourable than the cherubim, and incomparably more glorious than the seraphim, who didst bear without corruption God the Word, thee, verily the God-bearing one, we magnify.

IX. Alleluia, alleluia, alleluia, glory to thee, our God. Three times.

X. Psalm 50.

XI. See Trisagion. Note i.

XII. Having seen the resurrection of Christ, we adore the holy Lord Jesus, who alone is without sin. Thy cross, O Christ, we worship, and sing and glorify thy holy resurrection; for thou art our God, we know none other beside thee, we call upon thy name. O come, all ye faithful, let us adore Christ’s holy resurrection; for by the cross great joy is come into all the world. Ever blessing the Lord, we sing his resurrection; for, enduring crucifixion, death by death he overthrew.

XIII. Blessed art thou, O Lord: O teach me thy statutes.

The angelic counsel was amaz’d, seeing thee number’d with the dead, thee, Saviour, who hast overthrown the might of death, hast raised Adam with thyself, and freed all from hades.

Blessed art thou, O Lord....

Why, O disciples, do ye mix the myrrh with pitying tears? exclaim’d the angel standing nigh the grave to them that bore the myrrh. See ye the grave, and understand; for risen from the grave the Saviour is.

Blessed art thou, O Lord....

They that bore myrrh made haste at early morn lamenting to thy grave, but an angel stood before them, and he said, The time for lamentation is gone by, weep not, but tell the resurrection the apostles.

Blessed art thou, O Lord....

The ointment-bearing women as they came with myrrh unto thy grave, O Saviour, wail’d; but an angel spake with them, and said, Why reckon ye the living with the dead? for he is risen from the grave as God.

Glory to the Father....

Let us adore the Father, and his Son, also the Holy Ghost, the Holy Trinity in substance one, exclaiming with the seraphim, Thou holy, holy, holy art, O Lord.

Both now and ever....

Thou, Virgin, who didst bear the Giver of life, hast Adam ransomed from sin, and Eve hast given joy instead of grief; for he that was made flesh of thee, the God and man, hath them that fell from life restored thereunto.[4]

XIV. Glory to God in the highest, and on earth peace, goodwill to men. We hymn thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord, the heavenly King, O God, the Father almighty, O Lord, the only-begotten Son, Jesus Christ, and O Holy Ghost. O Lord God, O Lamb of God, O Son of the Father, thou that takest away the sins of the world, have mercy upon us; thou that takest away the sins of the world, accept our prayer. Thou that sittest on the right hand of the Father, have mercy upon us. For thou alone art holy, thou alone art Lord, O Jesus Christ, to the glory of God the Father. Amen. Every day will I bless thee, and I will praise thy name to ages, and to ages of ages. Lord, thou hast been our refuge in generation and generation. I have said, O Lord, have mercy upon me, heal my soul, for I have sinned against thee. Lord, I have fled unto thee, teach me to do thy will, for thou art my God; for with thee is the fountain of life, in thy light shall we see light: O continue forth thy mercy to them that know thee.

Vouchsafe, O Lord, to keep us this day without sin. Blessed art thou, O Lord, O God of our fathers, and praised and glorified is thy name to ages. Amen. O Lord, may thy mercy be upon us, like as we have put our trust in thee. Blessed art thou, O Lord, O teach me by thy statutes. Blessed art thou, O Master, give me understanding by thy statutes. Blessed art thou, O Holy One, enlighten me in thy statutes. O Lord, thy mercy endureth for ever, despise not the work of thy hand. To thee is due praise, to thee is due a song, to thee is due glory, to the Father, and to the Son, and to the Holy Ghost, now and ever, and to ages of ages. Amen.[5]

XV. It is a good thing to give thanks unto the Lord, and to sing unto thy name, O Most High, to proclaim thy mercy in the morning, and thy truth every night.

XVI. The irmi of the great canon.

1. A help and protection hath he become unto me unto salvation, he is my God, and I will glorify him, my father’s God, and I will exalt him; for he is glorified in glorious wise.

2. Give ear, O heaven, and I will speak, and I will sing Christ who hath come in flesh from the Virgin.

See ye, see ye, that I am God, who of old rained manna, and caused water to spring from the rock in the wilderness for my people, by my sole right hand and by my strength.

3. On thy commandments’ unmov’d rock, stablish thy church, O Christ.

Stablish my fainting heart, O Lord, on thy commandments’ rock; for thou alone art holy and the Lord.

4. The prophet heard of thine approach, O Lord, and fear’d; for thou didst purpose of the Virgin to be born, and to appear ’mongst men; and he exclaim’d, I heard the report of thee, and feared: glory to thy power, O Lord.

5. Rising from the night betimes, O lover of mankind, I pray, Enlighten me, and lead me in thine ordinances, and teach me, Saviour, to perform thy will.

6. I cried with my whole heart to the merciful God, and he heard me from the lowest hades, and brought back my life from corruption.

7. We have sinned, we have transgressed, we have been unrighteous before thee, we have neither loved nor wrought that which thou hast commanded us; still, cast us not away at the last, O God of our fathers.

8. Him that heaven’s hosts glorify, and at whose presence quake the cherubim and seraphim, let every spirit and creature sing, bless, and set up for evermore.

9. From conception seedless unspeakable’s the birth, of Mother husbandless corruptless is the fruit; for God’s nativity hath nature form’d anew. Then we, all generations, right-believingly thee magnify as Mother who was divinely wed.

XVII. Thou who man-lovingly in depth of wisdom orderest all, and unto all dost grant that which of service is, O Maker sole; rest thou thy servants’ souls, O Lord, for they have plac’d their trust in thee,

Our Maker, and our Author, and our God.

We have thee as a fortress and a haven, and am accepted mediatress with God, whom thou didst bear, God-bearing one unwed, salvation thou of them that faithful be.[6]

XVIII. God is the Lord, and hath manifested himself unto us: blessed is he that cometh in the name of the Lord.[7]

XIX. Hear us, O God our Saviour, thou hope of all the ends of the earth, and of them that are far away upon the sea; and be merciful, be merciful, O Master, concerning our sins, and have mercy upon us. For a merciful and man-loving God thou art, and to thee we ascribe glory, to the Father, and to the Son, and to the Holy Ghost, now and ever, and to ages of ages.

XX. Blessed be the name of the Lord, from henceforth, and to all ages.

XXI. Forgive, remit, concede, O God, our sins, voluntary and involuntary, those in word and in deed, those in knowledge and in ignorance, those in the day and in the night, those in thought and in intention; concede them all to us, as being good and lover of mankind.

XXII. And may the mercies of the great God and of our Saviour Jesus Christ be with all of you.[8]