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The Syriac World

‘The Syriac World represents the most marvellous resource, not just for
specialists in Syriac studies but also for scholars and students of global history
and religion. Covering the broadest possible range of relevant topics, it brings
together cutting-edge research by acknowledged experts, and succeeds in
being both immensely learned and accessible. There is generous provision of
maps, illustrations, and appendices, and the detailed bibliographies allow
readers to pursue topics still further. A considerable achievement on the part of
the editor, this volume will be an invaluable addition to private libraries as well
as a must for institutions.’
– Alison G. Salvesen, University of Oxford, UK

This volume surveys the ‘Syriac world’, the culture that grew up
among the Syriac-speaking communities from the second century CE
and which continues to exist and flourish today, both in its original
homeland of Syria and Mesopotamia, and in the worldwide diaspora
of Syriac-speaking communities. The five sections examine the
religion; the material, visual, and literary cultures; the history and
social structures of this diverse community; and Syriac interactions
with their neighbours ancient and modern. There are also
appendices detailing the patriarchs of the different Syriac
denominations, and another appendix listing useful online resources
for students.
The Syriac World offers the first complete survey of Syriac culture
and fills a significant gap in modern scholarship. This volume will be
an invaluable resource to undergraduate and postgraduate students
of Syriac and Middle Eastern culture from antiquity to the modern
era.
Daniel King (Research Fellow, Cardiff University, UK) is a scholar of
Syriac who specialises in the history of Syriac philosophy and its
contribution to the progress of knowledge. His research is principally
concerned with examining how the Syriac tradition adopted and
adapted to its own environment the heritage of Greek Christian
thought and ideas, and how it was able to translate large numbers
of Greek texts into a new and distinctive idiom. He has a special
interest in all aspects of the history of translation and currently
works in East Africa advising and consulting on the translation of the
Bible into the vernacular languages of the region.
THE ROUTLEDGE WORLDS

THE ISLAMIC WORLD

Edited by Andrew Rippin

THE WORLD OF POMPEII

Edited by Pedar W. Foss and John J. Dobbins

THE RENAISSANCE WORLD

Edited by John Jeffries Martin

THE GREEK WORLD

Edited by Anton Powell

THE ROMAN WORLD

Edited by John Wacher

THE HINDU WORLD

Edited by Sushil Mittal and Gene Thursby

THE WORLD OF THE AMERICAN WEST

Edited by Gordon Morris Bakken

THE ELIZABETHAN WORLD

Edited by Susan Doran and Norman Jones

THE OTTOMAN WORLD

Edited by Christine Woodhead

THE VICTORIAN WORLD

Edited by Marin Hewitt

THE ORTHODOX CHRISTIAN WORLD

Edited by Augustine Casiday

THE BUDDHIST WORLD

Edited by John Powers

THE ETRUSCAN WORLD

Edited by Jean MacIntosh Turfa

THE GOTHIC WORLD

Edited by Glennis Byron and Dale Townshend

THE ATLANTIC WORLD

Edited by D’Maris Coffman, Adrian Leonard, and William O’Reilly

THE POSTCOLONIAL WORLD

Edited by Jyotsna G. Singh and David D. Kim

THE SUMERIAN WORLD

Edited by Harriet Crawford

THE OCCULT WORLD

Edited by Christopher Partridge

THE WORLD OF INDIGENOUS NORTH AMERICA

Edited by Robert Warrior

THE WORLD OF THE REVOLUTIONARY AMERICAN REPUBLIC

Edited by Andrew Shankman

THE SHAKESPEAREAN WORLD

Edited by Jill L. Levenson and Robert Ormsby

THE WORLD OF COLONIAL AMERICA

Edited by Ignacio Gallup-Diaz

THE MODERNIST WORLD

Edited by Allana Lindgren and Stephen Ross

THE EARLY CHRISTIAN WORLD, SECOND EDITION

Edited by Philip F. Esler

THE SWAHILI WORLD

Edited by Stephanie Wynne-Jones and Adria LaViolette

THE SYRIAC WORLD

Edited by Daniel King

THE MEDIEVAL WORLD, SECOND EDITION

Edited by Peter Linehan, Janet L. Nelson, and Marios Costambeys

THE ELAMITE WORLD

Edited by Javier Álvarez-Mon, Gian Pietro Basello, Yasmina Wicks

For more information about this series, please visit:

www.routledge.com/Routledge-Worlds/book-series/WORLDS
The Syriac World

Edited by
Daniel King
First published 2019
by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN

and by Routledge
52 Vanderbilt Avenue, New York, NY 10017

Routledge is an imprint of the Taylor & Francis Group, an informa business

© 2019 selection and editorial matter, Daniel King; individual chapters, the
contributors

The right of Daniel King to be identified as the author of the editorial material, and
of the authors for their individual chapters, has been asserted in accordance with
sections 77 and 78 of the Copyright, Designs and Patents Act 1988.

With the exception of Chapter 26, no part of this book may be reprinted or
reproduced or utilised in any form or by any electronic, mechanical, or other
means, now known or hereafter invented, including photocopying and recording,
or in any information storage or retrieval system, without permission in writing
from the publishers.

Chapter 26 of this book is available for free in PDF format as Open Access from
the individual product page at www.routledge.com. It has been made available
under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

Trademark notice: Product or corporate names may be trademarks or registered

trademarks, and are used only for identification and explanation without intent to
infringe.

British Library Cataloguing-in-Publication Data

A catalogue record for this book is available from the British Library

Library of Congress Cataloging-in-Publication Data

Names: King, Daniel, 1977– editor.
Title: The Syriac world / edited by Daniel King.
Description: First [edition]. | New York: Routledge, 2018. |
Series: Routledge worlds | Includes bibliographical references and index.
Identifiers: LCCN 2017060387 (print) | LCCN 2018019801 (ebook) |
ISBN 9781315708195 (ebook) | ISBN 9781317482123 (web pdf) |
ISBN 9781317482116 (epub) | ISBN 9781317482109 (mobi/kindle) |
ISBN 9781138899018 (hardback: alk. paper)
Subjects: LCSH: Syrians – Asia – History. | Syrians – Civilization. | Syriac
Christians – History. | Syrian language – History. |
Syriac literature – History and criticism.
Classification: LCC DS28.S97 (ebook) | LCC DS28.S97 S97 2018 (print) |
DDC 950/.04923 – dc23
LC record available at https://lccn.loc.gov/2017060387

ISBN: 978-1-138-89901-8 (hbk)

ISBN: 978-1-315-70819-5 (ebk)

Typeset in Sabon
by Apex CoVantage, LLC
For Rachel
Contents

List of figures

List of contributors

Abbreviations

Diachronic maps of Syriac cultures and their geographic contexts

Introduction
Daniel King

PART I: BACKGROUNDS

1 The eastern provinces of the Roman Empire in Late Antiquity

Muriel Debié

2 The Sasanian Empire

Touraj Daryaee

PART II: THE SYRIAC WORLD IN LATE ANTIQUITY

3 The pre-Christian religions of the Syriac-speaking regions

John F. Healey

4 The coming of Christianity to Mesopotamia

David G. K. Taylor

5 Forms of the religious life and Syriac monasticism

 Florence Jullien

6 The establishment of the Syriac Churches

Volker Menze

7 The Syriac Church denominations: an overview

Dietmar W. Winkler

8 The Syriac world in the Persian Empire

Geoffrey Herman

9 Judaism and Syriac Christianity

Michal Bar-Asher Siegal

10 Syriac and Syrians in the later Roman Empire: questions of

identity
Nathanael Andrade

11 Early Syriac reactions to the rise of Islam

Michael Penn

12 The Church of the East in the ʿAbbasid Era

David Wilmshurst

PART III: THE SYRIAC LANGUAGE

13 The Syriac language in the context of the Semitic languages

Holger Gzella

14 The Classical Syriac language

Aaron Michael Butts

15 Writing Syriac: manuscripts and inscriptions

Françoise Briquel-Chatonnet

16 The Neo-Aramaic dialects and their historical background

 Geoffrey Khan

PART IV: SYRIAC LITERARY, ARTISTIC, AND MATERIAL

CULTURE IN LATE ANTIQUITY

17 The Syriac Bible and its interpretation

Jonathan Loopstra

18 The emergence of Syriac literature to AD 400

Ute Possekel

19 Later Syriac poetry

Sebastian P. Brock

20 Syriac hagiographic literature

Jeanne-Nicole Mellon Saint-Laurent

21 The mysticism of the Church of the East

Adrian Pirtea

22 Theological doctrines and debates within Syriac Christianity

Theresia Hainthaler

23 The liturgies of the Syriac Churches

Fr Baby Varghese

24 Historiography in the Syriac-speaking world, 300–1000

Philip Wood

25 Syriac philosophy
John W. Watt

26 Syriac medicine
Grigory Kessel
27 The material culture of the Syrian peoples in Late Antiquity and
the evidence for Syrian wall paintings
Emma Loosley

28 Churches in Syriac space: architectural and liturgical context and

development
Widad Khoury

29 Women and children in Syriac Christianity: sounding voices

Susan Ashbrook Harvey

30 Syriac agriculture 350–1250

Michael J. Decker

PART V: SYRIAC CHRISTIANITY BEYOND THE ANCIENT

WORLD

31 Syriac Christianity in Central Asia

Mark Dickens

32 Syriac Christianity in China

Hidemi Takahashi

33 Syriac Christianity in India

István Perczel

34 The renaissance of Syriac literature in the twelfth–thirteenth

centuries
Dorothea Weltecke and Helen Younansardaroud

35 Syriac in a diverse Middle East: from the Mongol Ilkhanate to

Ottoman dominance, 1286–1517
Thomas A. Carlson

36 The Maronite Church

 Shafiq Abouzayd

37 The early study of Syriac in Europe

Robert J. Wilkinson

38 Syriac identity in the modern era

Heleen Murre-van den Berg

39 Changing demography: Christians in Iraq since 1991

Erica C. D. Hunter
Appendices
I The patriarchs of the Church of the East
II West Syrian patriarchs and maphrians
III Online resources for the study of the Syriac world

Index of Maps

Subject Index
Figures

1.1 Family Portrait Mosaic from Edessa

1.2 The Funerary Couch Mosaic, Edessa
1.3 The Tripod Mosaic, Edessa
1.4 P. Euphr. 19 (AD 242)
1.5 Triumph of Shapur over Valerian, Bishapur, Iran
1.6 Remains of the baptistery of Jacob of Nisibis
1.7 Map of the Diocese of the East ca. 400
1.8 Fresco depicting the Nativity, Deir al-Suryan, Egypt
2.1 Psalter Pahlavi Text on the Cross from Herat
2.2 Byzantine copper coin
2.3 Seal depicting a man before an altar and cross
3.1 Inscription between two figures in Pognon’s Cave, Sumatar
3.2 Inscription from Sumatar mentioning the god Sīn
3.3 Funerary inscription for the governor of Birecik
3.4 Orpheus taming the wild animals
13.1 Shalman tomb inscription
14.1 P. Euphr. 6r
14.2 BL Add 12150, f.4r (dated AD 411)
14.3 BL Add 12150, f.53r
15.1 Mosaic inscription from church floor, Nabgha (AD 406–7)
15.2 Basufan inscription (Jabal Semʿan, Syria)
15.3 Mulanthuruthy inscription (Kerala, India)
15.4 Serto script (Ms Charfet Raḥmani 38)
15.5 Oriental script (DFM 44)
15.6 Keralese script (SEERI, Kottayam, Kerala 18)
15.7 Serto manuscript in Charfet with Greek vowels Map of North-
Eastern Neo-Aramaic and Central Neo-Aramaic dialect areas
15.8 Script as ornament at Mar Behnam Monastery, Mosul
16.1 Map of North-Eastern Neo-Aramaic and Central Neo-Aramaic
dialect areas
17.1 Sample texts from Numbers 8:16–11:27 in the West Syrian
‘Masora’ (BL Add. MS 17162, fol. 10v)
26.1 The beginning of the Syriac and Arabic versions of
Hippocrates’s Aphorisms (BNF arabe 6734, fol. 29v., dated 1205)
26.2 Ḥunayn, Questions on Medicine for Students (Vat. sir. 192,
f.129v)
26.3 Galen, On Simple Drugs (BL Add. 14661, f.32v–33r)
26.4 Book on the Characteristics of Animals (BL Or. 2784, f.2v)
27.1 Edessene funerary mosaic, Şanliurfa Museum, Turkey
27.2 Crucifixion from the Rabbula gospels
27.3 Amazonian Queen, Villa of the Amazons, Şanliurfa, Turkey
27.4 The Last Judgement, west wall, Deir Mar Musa al-Habashi,
Nebek, Syria
27.5 Jonah and the Whale, Church of St Sergius, Sadad, Syria
28.1 Main routes of Byzantine Syria, and location of the Limestone
Massif
28.2a Church of Maʾramaya, southern façade and baptistery at the
eastern extremity of the portico
28.2b Lintel with three cross motifs
28.2c Detail of the Greek cross of the central motif showing Greek
characters
28.3a Church of Maʾramaya, eastern façade
28.3b Syriac inscription from the sixth century carved on a block of
the facade
28.4a Church of Maʾramaya, Arabic Christian inscription carved on
the lintel of the baptistery
28.4b Arabic Christian inscription ‘In the Name of the Father and the
Son and the Holy Spirit’
28.4c Chrism motif carved in the centre of the baptistery lintel
28.5a Plan of the Domus Ecclesiae
28.5b Isometric view of the Domus Ecclesiae
28.6 Distribution of painted scenes inside the Domus Ecclesiae
28.7a Baptismal font against the western wall of the Domus
Ecclesiae
28.7b The good Pastor and, below, Adam and Eve after the fall
28.8a The healing of the paralytic
28.8b Christ walking on the water
28.8c The holy women at the tomb holding torches
28.8d Samaritan woman near the well
28.9a Plan of the Church of the Holy Sepulchre, Jerusalem
28.9b Plan of the Church of the Nativity, Bethlehem
28.9c Hypothetical reconstruction of the octagon of the ‘Domus
Aurea’ in Antioch
28.10a Archaeological regions of Syria
28.10b Toponymy of the Limestone Massif
28.10c Distribution of inhabited locations in the Limestone Massif in
Late Antiquity
28.11 The church of Julianos established in a Roman temple
28.12a Hūarte church
28.12b Detail of the Mithraeum fresco beneath the church of Phocas
28.13a Ecclesial complex of Banassara
28.13b Ecclesial complex of Fassūq
28.14a Fourth-century single-nave church, Bānaqfūr
28.14b Maʾaramāyā
28.14c Qirkbīze
28.15a Single-nave chapel, Sūrqānya (sixth century), southern
façade
28.15b Single-nave chapel, Deiruné
28.16a Darqita, St Paul and Moses Church of Markianos
28.16b Ksēǧbe, Church of Markianos
28.16c Babisqa, Church of Markianos
28.17a, b, c Decorated capitals from Markianos’s church of Ksēǧbe
28.18a Western façade and narthex of the western church at Baqirḥ
a
28.18b Eastern façade of the western church at Baqirḥ a
28.18c Lintel with Syriac and Greek inscriptions on the western door
of the western church at Baqirḥ a
28.19 General plan of the monastery complex of Qalʿat Semʿān
28.20 Ṭurīn, western church II with T-shaped pillars
28.21 Partially enclosed apse of the southern church of Bānqūsa
28.22a, b Projecting apse, Qalblōze
28.22c Interior of projecting apse, Qalblōze
28.23 Three prominent apses of the eastern basilica, Qalʿat Semʿān
28.24 Ecclesial ensemble with three basilicas, al-Ruhaiyah
28.25a Tripartite eastern church, Ḥalabiyye
28.25b Tripartite central church, Palmyra
28.26a Lateral buttresses carrying the nave of the Holy Cross
Basilica, Reṣafa
28.26b Rectilinear chevet in al-Rouhbane church, Ḥawarīn
28.27 Different forms of chevet in southern Syria
28.28 Aerial view of the northern church, Ḥīt
28.29 The cross-shaped church of Saint Babylas, Antioch-Qausiye
28.30a The cross-shaped church of the Martyrium, Qalʿat Semʿān
28.30b Eastern basilica of the Martyrium, Qalʿat Semʿān
28.31a South-western façade of the Martyrium, Deir Seta
28.31b South-eastern façade of the Martyrium, Deir Seta
28.32a Archangels’s Church, Faʾlūl
28.32b Apamea Cathedral
28.32c Martyrium of Seleuceia Pieri
28.33a Bosra Cathedral
28.33b Church of St George, Ezraʾ
28.34a Bêma facing the apse at Kafr Daret Azzeh church
28.34b The bêma of Kirkbisé church
28.34c Throne of the bêma at Kirkbisé
28.34d Axonometric view of the church at Kalota
28.34e Reconstruction of the bêma of the Holy Cross Church, Reṣafa
28.34f Schematic presentation of three variants of the bêma
28.35a Tell Hassake church with shqaqonā and ambon
28.35b Detail of the circular ambon
28.35c, d, e, f Decorated capitals of Tell Hassake church
28.36 Parallels between the spatial organisation and the liturgy of
mediaeval Mesopotamian churches and the ancient churches of
northern Syria
28.37a Church of Mar Yaqub, western façade
28.37b Mar Yaqub, details of a lintel
28.38a Mor ʿAzozoyel, Keferzi
28.38b Mor Yaʿqub, Ṣalaḥ
28.38c Mor Aloho, Hab
28.39a Plan of the church of Bazian
28.39b General view of Bazian church
28.39c Shqaqona Tell Hassakeh church
28.39d Shqaqona of central church at Palmyra
28.40a The Chaldaean scheme of the Syriac Church
28.40b The Orthodox and Catholic scheme of the Syriac Church
28.41a Monastery of Mar Behnam near Mosul
28.41b Martyrion of Mar Behnam near Mosul
28.41c Church of El-Ḥira XI
28.41d Church of El-Tahira, Mosul
28.42a Church of Kilwa
28.42b Church of Kilwa plan
28.43 View of the hermitage of Centum Putea near Bir Jazal
28.44 The church of al-Qoussour
28.45a Church of Mar Touma of Beloulan
28.45b Church of Mart Maryam
28.46a Schematic plan of the Syriac Church in Kerala
28.46b Church of Kudamaloor
28.47 Ensemble of Ak Beshim (8th to 11th centuries)
31.1 Inscriptions from Urgut, showing two occurrences of the name
Sargis
31.2 Inscription and cross from Urgut
31.3 Inscriptions with crosses from Urgut
31.4 Persian inscription in Syriac script from Urgut
31.5 Sogdian translation of Nicene Creed from Turfan, with Syriac
rubric
31.6 Syriac liturgical text from Turfan
31.7 Bilingual Syriac-Sogdian lectionary from Turfan
31.8 Middle Persian psalter from Turfan
31.9 Syriac Legend of Mar Barshabba from Turfan
31.10 Syriac baptismal service, with instructions to the priest in
Sogdian from Turfan
31.11 Graffiti in Syriac and Uyghur on blank side of folio from Syriac
Hudra from Turfan
31.12 Bilingual Syriac-Persian psalter from Turfan
31.13 Psalm 148:1–3, with verses written in reverse order from
Turfan
31.14 Christian wedding blessing, Uyghur in Syriac script, from
Turfan
31.15 Wall painting from a ruined church building in Qocho, Turfan,
probably showing a Christian priest and three female worshippers
(now located in the Museum für Asiatische Kunst, Berlin)
31.16 Silk painting from Dunhuang of a possible Christian figure
wearing a pectoral cross and a crown/headdress with a cross
31.17 Gravestone from Kyrgyzstan
32.1 Xi’an Stele
32.2 Xi’an Stele donor statement
32.3 Luoyang Pillar
32.4 Luoyang Pillar detail
32.5 Luoyang Pillar detail
32.6 Rubbing of the inscription from the Luoyang Pillar
32.7 Newly-Discovered Inscription in the White Pagoda near Hohhot
32.8 Syriac inscription with the words of Psalm 125 (124):2 at Ulaan
Tolgoi
33.1 Pilgrimage to the Mount of Malayathur, for venerating the
footsteps of Saint Thomas imprinted in a rock
33.2 Pilgrimage to the Mount of Malayathur
33.3 An early statue of Christ, probably from the second half of the
sixteenth-first decades of the seventeenth century
33.4 Participants in the feast of Mor Baselios Yaldo in
Kothamangalam, 2 October 2007
33.5a, b, c Plate 2/2, 5/1 and 5/2 of the Kollam copper plates
33.6 One of the Persian crosses in Kottayam
33.7 The Muttuchira Persian cross
33.8 The Persian cross of Kadamattam
33.9 The Kumari-muṭṭam inscription, currently kept in the
Padmanabhapuram Palace Museum in Tamil Nadu
33.10 Traditional decorative motifs: monkeys holding a baptismal
font in Kanjoor
33.11 Traditional decorative motifs: worshipping angel from the
pedestal of a cross, Koratthy
33.12 The tombs of the Pakalomaṭṭam archdeacons in Kuravilangad
33.13 St George Jacobite Church, Kadamattam, where Mar Denḥā
resided in his last years
33.14 A granite plaque inscribed in Syriac and Malayalam,
commemorating the finding of Mar Den.a’s bones in 1990, in the
southern wall of the church
33.15 Ruins of the Portuguese fort at Kodungallur/Cranganore
33.16 Ruins of the Jesuit seminary at Vaipicotta/Chennamangalam
33.17 First pages of Mar Abraham’s personal copy of the Nomocanon
of Abdisho
33.18 First page of the extant copy of the Church Statutes of
Francisco Roz, written in Malayalam, in Garshuni Malayalam
characters, in 1607
33.19 St Mary’s Orthodox Church in Thiruvithamcode, Tamil Nadu.
View from the South
33.20 Bas-relief in granite above the entry of the Thiruvithamcode
church. It represents the adoration of the Holy Sacrament, a
Roman Catholic devotional practice introduced by the Portuguese
33.21 Upper part of the open-air cross in Korathy, with Syriac
inscriptions
36.1 Deir Mar Elisha, Qadisha Valley
37.1 Editio Princeps of the Syriac New Testament 1555
37.2 Page from the Editio Princeps showing Hebrews Chapter 1
37.3 Guillaume Postel
37.4 The Sephirotic Tree
37.5 Amira’s Grammar
37.6 Tremellius’s Grammar
39.1 Easter Sunday breakfast at St George’s Church, Dora, Baghdad
39.2 Thirteenth century doorway, Mar Behnam monastery
39.3 Enthronement of Mar Giwargis III, patriarch of the Assyrian
Church of the East, 2015
39.4 Easter celebrations at Qaraqoche
Contributors

Shafiq Abouzayd of The Oriental Institute, University of Oxford,

UK, is Chairman of the ARAM Society for Syro-Mesopotamian Studies
and editor of the ARAM Periodical. He is also a priest in the Maronite
Church.

Nathanael Andrade is an associate professor of ancient history in

the Department of History at Binghamton University (SUNY), USA.
His books include Syrian Identity in the Greco-Roman World (2013)
and The Journey of Christianity to India in Late Antiquity: Networks
and the Movement of Culture (2018). He has also published
numerous articles and chapters on the Roman Near East, the city of
Palmyra, Late Antique Christianity, and Roman contact with central,
south, and east Asia.

Françoise Briquel-Chatonnet is Senior Researcher in Centre

national de la Recherche Scientifique, France. She is a specialist of
the Levant in the first millennium BC as well as of Syriac culture and
texts. Her main focus is on script and writing, inscriptions, and
manuscripts. Her main publications are Manuscrits syriaques.
Bibliothèque nationale de France (manuscrits entrés depuis 1911,
nos 356–435). Aix-en-Provence, bibliothèque Méjanes. Lyon,
bibliothèque municipale. Strasbourg, Bibliothèque nationale et
universitaire. Catalogue (1997); Recueil des inscriptions syriaques.
Vol. 1. Kérala (with A. Desreumaux and J. Thekeparampil, 2008);
and (with M. Debié), Le monde syriaque. Sur les routes d’un
christianisme ignoré (2017).
Sebastian P. Brock is Emeritus Reader in Syriac Studies and
Emeritus Fellow of Wolf-son College, Oxford, UK. His main research
interests lie in Syriac literature, including translations from Greek, in
the pre-Islamic period. Publications include The Luminous Eye: The
Spiritual World Vision of St Ephrem; A Brief Outline of Syriac
Literature; and four volumes in the Variorum Reprints; he is the
editor and main author of The Hidden Pearl: The Syrian Orthodox
Church and Its Ancient Aramaic Heritage.

Aaron Michael Butts is Assistant Professor in the Department of

Semitic and Egyptian Languages and Literatures at the Catholic
University of America, USA. He specialises in the languages,
literatures, and histories of Christianity in the Near East, including
Arabic, Ethiopic, and especially Syriac. He recently published
Language Change in the Wake of Empire: Syriac in Its Greco-Roman
Context (2016) and (with Simcha Gross) The History of the ‘Slave of
Christ’: From Jewish Child to Christian Martyr (2016). He is also
associate editor of Aramaic Studies.

Thomas A. Carlson is Assistant Professor of Middle Eastern History

at Oklahoma State University, USA. He researches the social and
cultural dynamics of religious diversity and change in the pre-
modern Middle East. His Christianity in Fifteenth-Century Iraq (2018)
explores what it meant to be Christian in a late mediaeval ‘Islamic’
society, including social relationships across religious boundaries,
and the theological, ritual, hierarchical, and historical dimensions of
belonging. His next book will explore Islamisation over the period
1000–1500 CE.

Touraj Daryaee is the Maseeh Chair in Persian Studies and the

Director of the Dr. Samuel M. Jordan Center for Persian Studies at
the University of California, Irvine, USA. He works on the history of
ancient Iran and Zoroastrianism. His latest book is the King of Seven
Climes (2017). He is also the editor of the Oxford Handbook of
Iranian History, 2012, as well as Sasanian Persia: The Rise and Fall
of an Empire (2009).

Muriel Debié is Professor of Eastern Christianities at the École

Pratique des Hautes Études in Paris (EPHE-Sorbonne, Paris Sciences
et Lettres), France, and was in residence in the United States as a
Fellow at the Institute for Advanced Studies in Princeton while
writing this chapter. She is a specialist of Late Antique Studies,
especially Syriac, more particularly Syriac historiography. She is
author (with F. Briquel-Chatonnet) of Le monde syriaque. Sur les
routes d’un christianisme ignoré (2017).

Michael J. Decker is Maroulis Professor of Byzantine History and

Orthodox Religion at the University of South Florida, USA. He writes
on the economy and society of the Late Antique and mediaeval Near
East. Major publications include The Byzantine Dark Ages (2016),
The Byzantine Art of War (2013), and Life and Society in Byzantine
Cappadocia (with J. E. Cooper, 2012).

Mark Dickens is a cultural historian of Central Asia and the Middle

East who specialises in the interaction between Syriac Christianity
and the inhabitants of Central Eurasia (particularly the Turkic
peoples) in Late Antiquity and the Middle Ages. He has co-authored
a catalogue of Syriac manuscripts from Turfan and published articles
on the Church of the East, Syriac gravestones and other inscriptions
from Central Asia, various Christian texts from Turfan, and extracts
from Syriac Chronicles on interactions with Turkic peoples.

Holger Gzella is Professor of Hebrew and Aramaic at Leiden

University, the Netherlands. He focuses on the historical-comparative
study of Hebrew and Aramaic in its linguistic and cultural
environment, especially the evolution of Aramaic as a scribal
language from the Ancient Near East to Late Antiquity. Most recently,
he wrote A Cultural History of Aramaic (2015) and edited the
Aramaic volume of the Theological Dictionary of the Old Testament
(2016).

Theresia Hainthaler is Honorary Professor for Christology of the

Early Church and theology of the Christian East, Philosophisch-
Theologische Hochschule Sankt Georgen, Frankfurt, Germany. Since
1994, she has led the project ‘Christ in Christian Tradition’ founded
by the late Aloys Grillmeier SJ (1910–1998), a collaborator and co-
author since 1986. She was editor and reviser of the Christ in
Christian Tradition volumes and of their English, French, and Italian
translations. She has been involved in many ecumenical dialogues
with the Syriac Churches, with the Assyrian Church of the East, and
with Eastern Orthodoxy. Her numerous publications, besides the
Christ in Christian Tradition volumes, include Christliche Araber vor
dem Islam (2007); Wiener Patristische Tagungen IV–VII; Einheit und
Katholizität der Kirche (2009); Heiligkeit und Apostolizität der Kirche
(2010); Für uns und für unser Heil. Soteriologie in Ost und West
(2014); and Sophia. The Wisdom of God – Die Weisheit Gottes
(2017).

Susan Ashbrook Harvey is Willard Prescott and Annie McClelland

Smith Professor of Religion and History at Brown University, USA.
She specialises in Syriac and Byzantine Christianity, and her
scholarship has ranged widely across issues of women, embodiment,
and lay piety, studied in contexts of asceticism, monasticism,
hagiography, liturgy, hymnography, and domestic and civic religion.
Most recently she co-edited with Margaret Mullett Knowing Bodies,
Passionate Souls: Sense Perception in Byzantium (2017). Her major
monograph, Scenting Salvation: Ancient Christianity and the
Olfactory Imagination, was reissued in paperback in 2015.
John F. Healey is Professor Emeritus at the University of
Manchester, UK. His research has focused upon Aramaic and Syriac
Epigraphy; the history of the alphabet; and religion in the Roman-
Period Near East. His numerous publications include The Nabataean
Tomb Inscriptions of Mada’in Salih (1993), The Religion of the
Nabataeans (2001), Aramaic Inscriptions and Documents of the
Roman Period (2009), and, with H.J.W. Drijvers, The Old Syriac
Inscriptions of Edessa and Osrhoene (1999).

Geoffrey Herman is a researcher at the Scholion Mandel

Interdisciplinary Research Center in the Humanities and Jewish
Studies, Hebrew University of Jerusalem, Israel. His research focuses
on the interaction between Jews, Christians, and Zoroastrians in the
Sasanian Empire. He has published extensively on the history of
religious life in the Sasanian era. Among his recent publications are A
Prince without a Kingdom: The Exilarch in the Sasanian Era (2012);
Jews, Christians and Zoroastrians: Religious Dynamics in a Sasanian
Context (2014); and Persian Martyr Acts under King Yazdgird I
(2016).

Erica C. D. Hunter is Head and Senior Lecturer in Eastern

Christianity, and also co-chair of the Centre of World Christianity, at
the School of Oriental and African Studies, UK. She has a particular
interest in the heritage of Christianity in Iraq. Between 2004 and
2013 she convened the highly successful annual Christianity in Iraq
Seminar Day series. She is the editor of The Christian Heritage of
Iraq: Collected Papers from the Christianity of Iraq I-V Seminar
Days.

Florence Jullien is a researcher at the CNRS, France. She

specialises in the study of Syriac Christianity and monasticism in the
East. She has notably published Apôtres des confins. Processus
missionnaires chrétiens dans l’empire iranien (Res Orientales 15) in
Another random document with
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The Project Gutenberg eBook of Book of Needs
of the Holy Orthodox Church
This ebook is for the use of anyone anywhere in the United States
and most other parts of the world at no cost and with almost no
restrictions whatsoever. You may copy it, give it away or re-use it
under the terms of the Project Gutenberg License included with this
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you are located before using this eBook.

Title: Book of Needs of the Holy Orthodox Church

with an appendix containing offices for the laying on of
hands

Creator: Russkaia pravoslavnaia tserkov

Translator: G. V. Shann

Release date: August 28, 2023 [eBook #71513]

Language: English

Original publication: London: David Nutt, 270, Strand, 1894

Credits: Stephen Hutcheson and the Online Distributed Proofreading

Team at https://www.pgdp.net

*** START OF THE PROJECT GUTENBERG EBOOK BOOK OF

NEEDS OF THE HOLY ORTHODOX CHURCH ***
 BOOK OF NEEDS.

BOOK OF NEEDS
OF THE
HOLY ORTHODOX CHURCH
WITH
AN APPENDIX
CONTAINING OFFICES FOR THE
LAYING ON OF HANDS.

Done into English

BY
G. V. SHANN.

LONDON:
DAVID NUTT, 270 STRAND.
1894.

TO
HIS EXCELLENCY
 C.P. POBEDONOSTZEFF,
CHIEF-PROCURATOR OF
THE MOST HOLY GOVERNING SYNOD
OF RUSSIA,
THESE TRANSLATIONS
ARE INSCRIBED.
 PREFACE.
The following pages contain a translation with some omissions, of
the Slavonic service book entitled, Trébnik, or, Book of Needs, so
called, because it contains the provision for that which is spiritually
needed by a Christian from the cradle to the grave.
To this is added, as an appendix, a translation of a portion of the
service book entitled, Chinóvnik archieréiskaho
svyashtshennosloujéniya, or, Office book of the bishop’s holy
service, namely, that pertaining to the laying on of hands.[1]
The original used for the translation of the first named work is an
edition published in Moscow in the year 1882, and that for the
portion of the second, one published in the same city in the year
1890.
The omissions, made under competent advice, in the translation of
Trébnik are as follows,
I. The entire of the epistle and gospel lessons, these being
indicated by their initial and concluding words only, with one
exception, namely, in the office of the sanctification of water on the
festival of the Epiphany, where the lessons from the prophecy being
written at length those of the epistle and gospel are made to
correspond.
II. Questions asked of penitents in the confessional, and
instructions concerning the imposition of penance, as explained in
foot-notes at pages 49 and 51.
III. Some prayers for various occasions which are not of general
interest (chapters xxii, xxiii, xxx, xxxi, xxxii, xxxiv, xxxv, xxxvi, xxxvii,
xxxviii, xxxix, xl, and xli).
IV. Extracts from the Nomocanon (chap. xlii), many of which refer
to obsolete heathen customs and habits, and all need the living voice
of the pastors of the church for their proper present application.
V. The Kalendar and the Paschal Tables (chapters xliii and xliv),
these having been given in the translator’s former work, Euchology,
published in Kidderminster in the year 1891.[2]
It should be understood that the originals are books for the use of
those who are conversant with the order of the church service, and
that, for that reason, many abbreviations appear in them, well known
prayers, verses, etc, being indicated by initial words only, or by
ecclesiastical terms. As these abbreviations have been imitated in
the translations, some notes are given, which, it is hoped, may
remove most of the obscurities, which, to the general reader, might
appear to pervade the work.
G. V. SHANN.
Oldswinford, Epiphany, 1894.
NOTES.
 NOTE I.
EXPLANATORY OF ECCLESIASTICAL TERMS.

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....