Sacred Space in Syriac Orthodox Liturgy: A Ritual and Theological Perspective 9781463245566

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Sacred Space in Syriac Orthodox Liturgy

Gorgias Eastern Christian Studies

66

Gorgias Eastern Christian Studies brings to the scholarly world the underrepresented field of Eastern Christianity. This series consists of monographs, edited collections, texts and translations of the documents of Eastern Christianity, as well as studies of topics relevant to the world of historic Orthodoxy and early Christianity.

Sacred Space in Syriac Orthodox Liturgy

A Ritual and Theological Perspective

Gabriel Bar-Sawme

gp 2023

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2023 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. ‫ܙ‬

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2023

ISBN 978-1-4632-4555-9

ISSN 1539-1507

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is available from the Library of Congress. Printed in the United States of America

To my parents Simon and Hazmi who made the arduous journey to Sweden from Turabdin so that my siblings and I could have opportunities they could only dream of and to my wife, Lydia, and daughters, Sophia and Helena, who have grounded me and kept me going when I wanted to give up. Thanksgiving to my advisors, Ninna Edgardh, Kathleen McVey, Michael Hjälm and not the least Robert Kitchen and many others who have cheered me along the way. May you be well, may you be healthy, may you be happy.

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TABLE OF CONTENTS Chapter One. Introduction ........................................................... 1 Purpose Statement and Research Questions ........................ 5 Previous Research ................................................................ 6 Theoretical Starting Points and Methodological Considerations ............................................................ 18 Material .............................................................................. 39 Research Process ................................................................ 50 Limitations.......................................................................... 52 Disposition .......................................................................... 53 Chapter Two. Architectural Context for the Sedro of Entrance ............................................................................. 55 Introduction to the Chapter ............................................... 55 Urban Type ......................................................................... 57 Rural Type .......................................................................... 64 Liminal Space, The Enclosed Sanctuary ............................. 67 Conclusion .......................................................................... 69

Chapter Three. History of the Syriac Orthodox Rite of Entrance, 9–13th Centuries ................................................. 73 Introduction to the Chapter ............................................... 73 British Library Add 14494.................................................. 79 British Library Add 14495.................................................. 96 British Library Add 14496................................................ 105 British Library Add 17128................................................ 108 British Library Add 14499................................................ 121 Paris Syriaque 70.............................................................. 123 British Library Add 14690................................................ 129 British Library Add 14691................................................ 132 vii

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY Conclusion: Ritualizing the Sanctuary and the Altar ....... 142

Chapter Four. The Sedrō of Entrance in the 9th–13th Centuries: Themes and Imagery ....................................... 147 Introduction to the Chapter ............................................. 147 God as Merciful ................................................................ 148 Remembering the Past ..................................................... 154 Sacrifice of Christ ............................................................. 162 Altar/Sanctuary ................................................................ 164 Incense and Myrrh............................................................ 165 Filthy Sinners ................................................................... 166 Conclusion ........................................................................ 168

Chapter Five. Ritual Place: Before God at the Center of the Cosmos..................................................................................171 Introduction to the Chapter ............................................. 171 Liminality and Ritualization ............................................ 172 Approaching the Sanctuary and the Altar: Ritual Roles ......................................................................... 173 The Preparation of the Priest ........................................... 175 Sedrō of Entrance on the Altar and Sanctuary: Holy of Holies, Middle Earth, Garden of Eden and Throne Room of God ............................................................. 185 Emplacement .................................................................... 200 Legalizing Sacred Space ................................................... 212 Conclusion ........................................................................ 217 Chapter Six. Ritual Body: The Unclean and God-Bearing Community ....................................................................... 221 Introduction to the Chapter ............................................. 221 Lowliness and Sacredness................................................. 222 Estrangement from God ................................................... 236 Becoming Sacred Space .................................................... 242 Conclusion ........................................................................ 261

Chapter Seven. Final Discussion .............................................. 263 Purpose and Research Questions...................................... 263 The Entrance Rite as a Rite of Passage ............................ 266 The Sedrō of Entrance as a Prayer of Transformation ..... 270 Final Word ........................................................................ 271

TABLE OF CONTENTS

ix

Bibliography ............................................................................. 273 Appendix .................................................................................. 289 BL Add 14520 ................................................................... 289 BL Add 14494 ................................................................... 293 BL Add 14495 ................................................................... 298 BL Add 14496 ................................................................... 311 BL Add 17128 ................................................................... 318 BL Add 14499 ................................................................... 339 BL Add 14690 ................................................................... 344 BL Add 14691 ................................................................... 357 BL Add 14498 ................................................................... 365 Paris Syriaque 70.............................................................. 372 Index......................................................................................... 379

CHAPTER ONE. INTRODUCTION You Lord have called us, do not push us away, you have examined us, do not reject your servants. Do not take away your Holy Spirit from us but give us confidence to enter your holy dwelling […]. Now Lord, lover of mankind: be in our midst with your divine activity […]. 1 Ritual is not an expression or a response to ‘the Sacred’; rather something or someone is made sacred by ritual. 2

In contemporary prescribed Syriac Orthodox liturgical practice, the worship participant who attends liturgy early in the morning listens to two choirs who pray the morning prayer during which the celebrant (priest or bishop) enters the sanctuary in order to prepare the gifts (bread and wine). The morning office, said from the Sunday prayer books (panqīthō, ‫)ܦܢܩܝܬܐ‬, consists of a variety of teaching hymns which are adapted according to the ecclesial calendar. The morning prayer takes place parallel to the preparation rite of the altar (Table A-B). The lay participant meets a liturgy which is performed in the sanctuary and on the altar, a liturgy in which he or she is a relatively passive participant. The celebrant, the main performer in the liturgy, pours wine in the cup and puts the Eucharistic bread in the paten and performs a complex and long rite of preparation which ends in the covering Sedrō of Entrance, 10th century Jonathan Z. Smith, To Take Place: Toward Theory in Ritual, Chicago Studies in the History of Judaism (Chicago: Univ. of Chicago Press, 1987), 105.

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of the gifts on the altar with a veil. The celebrant prepares the gifts while standing on the highest step of the altar while the curtain of the sanctuary is closed (Table A). As the morning prayer reaches its end, the celebrant, together with some deacons, get dressed in their liturgical vestment while other deacons finish praying the morning prayer (Table B). The liturgy of the word begins with the hymn of The Only-Begotten One (ihidōyō, ‫)ܝܚܝܕܝܐ‬ and the opening of the veil of the sanctuary (Table C:1). The priest stands in the sanctuary, on the southern side of the altar and censes the altar in a procession around it. Following this the thrice-holy hymn (qaddišat allōhō, ‫ )ܩܕܝܫܬ ܐܠܗܐ‬is sung, intoned by the highest presiding hierarch with a response by the people or the deacons; readings are intoned, culminating in the Gospel reading, followed by removal of the bema which is the stand on which the Gospel book rests. All this takes place in the sanctuary. The creed is recited, and the deacon exhorts everybody to stand well and implores God to have mercy. At this point the sedrō of entrance is recited. The following table summarizes the current shape of the rite: 3 2F

I have consulted several liturgical handbooks. Liturgical handbook is a concept I use to refer to the books which contain the rite of the Eucharistic liturgy. The Syriac manuscripts do not use this term and modern handbooks use various terms. Qunat Abraham, ‫ܟܬܒܐ ܕܐܢܢܐܦܘܪܐ‬ [Book of Anaphora] (Pampakuda: Mar Julius Press, 1931); This is the standard version used today in the Europe in Syriac Orthodox churches. Mar Yulius Yesu Çiçek, ed., ‫ܐܢܐܦܘܪܐ ܐܝܟ ܛܟܣܐ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܬܪܝܨܬ‬ ‫[ ܫܘܒܚܐ ܕܐܢܛܝܘܟ‬Anaphora According to the Order of the Syriac Orthodox Church of Antioch] (Holland: St Ephrem der Syrer Kloster, 1985); Teophilus George Saliba, Lahmo Dhaye – The Bread of Life (Mount Lebanon: Diocese of Mount Lebanon, 2002); Bryan D. Spinks, Do This in Remembrance of Me: The Eucharist from the Early Church to the Present Day (London, United Kingdom: Hymns Ancient & Modern Ltd, 2013) 141– 170 on the Syriac liturgical traditions, 155–165 on the West Syrian tradition; Spink’s book offers a good overview to the current shape, 156– 167, but differs a little from my outline. 3

CHAPTER ONE. INTRODUCTION

3

Table 1.1: Shape of current rite Table A The first service of the priest while standing at the door of the sanctuary: 1. Opening prayer 2. Psalm 51 3. Priest asks for forgiveness from the congregation 4. Entry into sanctuary (Ps. 43.4) 5. Kissing the altar and circumambulating (Ps. 118:27–28). 6. Lighting of candles 7. Ascending altar step 8. Preparation of bread and wine 9. Service of Penitence: Proemion-Sedrō; Qolo, 4 ‘etro, 5 ‘eqbo, hutomo 6 and Lord’s Prayer. 10. Descent from altar step Table B

Second Service 1. Opening prayer 2. Washing of Hands 3. Vesting 4. Kneeling before the altar 5. Ascension to the altar step 6. General commemoration, commemoration of names while holding the paten and chalice with crossed hands. 7. Placing of paten and chalice on the altar while covering them with a veil. 8. Stepping down from the altar step 9. General Proemion-Sedrō. 10. Stepping up to the altar and censing of paten and chalice. 11. Stepping down from the altar step 12. Concluding prayer, Trisagion, Lord’s Prayer and Creed.

Song Incense prayer 6 Concluding prayer 4 5

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

Table C Public Celebration 1. Hymn of The Only Begotten One 2. Trisagion 3. Lections (Acts, Epistle, Gospel) 4. Proemion-Sedrō of Entrance 5. Blessing of censer and censing 6. Creed 7. Washing of hands 8. Asking of forgiveness 9. Kneeling before the altar 10. Prayer and Commemoration of names 11. Ascension to altar step 12. Anaphora

Modern Syriac orthodox liturgical handbooks name the sedrō of entrance (C4) differently. In one handbook the introduction part of the sedro is called Introduction [of the Sedrō] of Entrance (prumyun d(e)mā’althō, ‫ )ܦܪܘܡܝܘܢ ܕܡܥܠܬܐ‬7 while in others the introduction together with the sedrō are called hussōyō d(e)qurrōbō (‫ )ܚܘܣܝܐ ܕܩܘܪܒܐ‬8 or in translation, “forgiveness prayer of the offering.” The different rubrics in contemporary handbooks indicate perhaps different understandings of the rite. The rubric Introduction of the Sedrō of Entrance is an indication that there may be a discrepancy between the spatial practice of contemporary Syriac Orthodox liturgical practice and how it was celebrated in earlier periods. In the current shape of the rite, the priest has already entered the sanctuary and ascended the highest step of the altar several times in the two preparatory services (Tables A and B). What they all have in common in contemporary practice is that the Sedrō of Entrance is said after the lections (Table C:3) and before the Anaphora. The Sedrō of Entrance (Table C:4) seems to 7F

Abraham, ‫[ ܟܬܒܐ ܕܐܢܢܐܦܘܪܐ‬Book of Anaphora]; Çiçek, ‫ܐܢܐܦܘܪܐ ܐܝܟ‬ ‫[ ܛܟܣܐ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܬܪܝܨܬ ܫܘܒܚܐ ܕܐܢܛܝܘܟ‬Anaphora According to the Order of the Syriac Orthodox Church of Antioch]. 8 Saliba, Lahmo Dhaye – The Bread of Life. 7

CHAPTER ONE. INTRODUCTION

5

be the first part of a liturgical unit between the readings and the Anaphora (Table C:12), what liturgical scholars have called the pre-anaphora. Little, or next to nothing, is known about the history of this practice in the Syriac Orthodox liturgy. In this book, I have investigated this practice and how it may have been performed in the 9th–13th centuries with the hope that I contribute to a better understanding of the place and role of the Sedrō of Entrance in the liturgy. The rite, as described here, consists of an interaction between text, place, and action. The priest uses a liturgical handbook with prescribed prayers and instructions, i.e., texts, for how he should act and where he should stand. This coincides with how the liturgical scholar Teresa Berger calls the liturgy a multitextured practice. 9 Namely, liturgy is not only text, but it is a practice with different interacting variables. In this study, I bring together these intersecting variables and analyze them from a ritual and theological perspective.

PURPOSE STATEMENT AND RESEARCH QUESTIONS

The overall purpose in this book is to create a better understanding of how the Sedrō of Entrance has been practiced in earlier periods and architectural contexts and to investigate what role the entrance rite may have had in constructing the sanctuary as a sacred space and the worshipping community as church. To clarify this aim, I have posed the following overall research questions, which will be further developed after the theoretical starting points have been laid out: a) How was the rite of entrance into the altar, in the Syriac Orthodox liturgy, performed during the 9th–13th centuries? b) How does the rite of entrance construct the sanctuary as a sacred space and the worshipping community as church? First, the entrance rite will be reconstructed as it was performed during the 9th–13th centuries. I will analyze primary sources such as liturgical manuscripts, architecture, and commentaries on the Teresa. Berger, Gender Differences and the Making of Liturgical History Lifting a Veil on Liturgy’s Past (Farnham: Ashgate, 2011). 9

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

liturgy and bring them into conversation with secondary literature. My aim is that in answering the first research question I will be able to describe how the entrance rite has been practiced. The procedure of first reconstructing the rite and thereafter analyzing it is informed by the ritual scholar Ronald Grimes who argues that analysis of rituals requires a reconstruction. 10 In answering the second research question my intent is to further explore how the entrance rite ritualizes the sanctuary as a sacred place and the worshipping community as church. This involves studying the rite as an intersection between liturgical action, liturgical space, and text. More specifically, I have explored the relationship between these variables of the rite to see how they relate to one another. But in order for me to analyze their intersection I must also reconstruct each component. With this study I contribute to liturgical history, ritual theory, and theology. Liturgical history relates to the reconstruction of the entrance rite and ritual theory is used as a frame for the entrance rite. Finally, I conduct a theological analysis of the content of the entrance rite, more specifically of the texts used at the entrance. The textual material of the entrance rite is here transcribed and translated for the first time, to my knowledge. This is also a contribution I make.

PREVIOUS RESEARCH

Before we embark on this journey let me guide you through relevant studies and describe what we know about this field. This part is organized in two sections, first an inventory into what is known about the Syriac Orthodox liturgical history and then an introduction to the prumyun-sēdrō which is the main type of prayer investigated. This section is limited to studies concerning the liturgy of the Syriac Orthodox Church. The Syriac Orthodox Church is a nonChalcedonian Church which has its roots in the Eastern part of the Byzantine Empire. After the council of Chalcedon (451) a See his discussion about particularly the limitation of analyzing historical material Ronald L. Grimes, The Craft of Ritual Studies (New York: Oxford University Press, 2014), 74.

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CHAPTER ONE. INTRODUCTION

7

separate clerical hierarchy was established in the 5/6th centuries under the leadership of John of Tella, Philoxenos of Mabbug, Severus of Antioch and Jacob Burd’ono, which flourished east of Antioch. 11 Other churches that use or have used the Syriac language as a liturgical language are the Maronite Church and the Church of the East. Most liturgical scholars tend to agree that the three traditions share a common earlier liturgical tradition. 12 At the time period of this book these three liturgical traditions have become separate from one another. The Syriac liturgical rites are usually divided into two larger families, West Syriac, and East Syriac rites. The Syriac Orthodox, Maronite and Syriac Catholic fall under the West Syriac rite and the rites of the Church of the East and Chaldean Church fall under the category of the East Syriac Rites. The Syriac rites are associated with Antioch and Edessa as two important liturgical centers. 13 Syriac Orthodox Liturgical History

One of the difficulties in studying the Syriac Orthodox liturgy is that it is one of the least studied aspects of Syriac Christianity. The Syriac scholar Sebastian Brock has summarized and brought together all scholarship regarding Syriac Christianity in his bibliographies stretching from 1961 until our time. 14 For the first Volker-Lorenz Menze, Justinian and the Making of the Syrian Orthodox Church, Oxford Early Christian Studies (Oxford: Oxford Univ Pr, 2008). 12 For an introduction to the liturgies of the Syriac Orthodox Church, the Maronite Church and the Church of the East, please consult the following introduction: Spinks, Do This in Remembrance of Me, chap. 6. 13 Spinks, chap. 6. 14 Sebastian P Brock, “Syriac Studies 1960–1970: A Classified Bibliography,” Parole de l’Orient 4 (1973): 393–465; Sebastian P Brock, “Syriac Studies 1971–1980: A Classified Bibliography,” Parole de l’Orient 10 (February 1981): 291–412; Sebastian P Brock, “Syriac Studies 1986– 1990: A Classified Bibliography,” Parole de l’Orient 17 (1995–1992): 211– 301; Brock; Sebastian P. Brock, “Syriac Studies 1991–1995: A Classified Bibliography,” Parole de l’Orient 23 (1998): 241–350; Sebastian P Brock, “Syriac Studies 1991–2010: A Classified Bibliography,” Parole de l’Orient 2 (2014); Sebastian P Brock, “Syriac Studies 1996–2000: A Classified Bibliography,” Parole de l’Orient 29 (2004): 263–410; Sebastian P Brock, “Syriac Studies 2001–2005: A Classified Bibliography,” Parole de l’Orient 11

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

half of the 20th century Catalogue of Syriac Printed Books is a valuable source. 15 So where is the frontier of scholarship regarding Syriac Orthodox liturgical history? One of the obstacles in studying the liturgical tradition of the Syriac Orthodox church has been the availability of liturgical texts. During the first half of the 20th century important work was conducted by the liturgical scholar Anton Baumstark who published important works on Eastern liturgies. 16 One of his contributions was to document the existence of liturgical manuscripts in different parts of the Middle East. He also contributed to the study of the Syriac liturgy by making the methodological shift from approaching Eastern liturgies from the perspective of the Latin liturgy to studying them on their own terms. The perspective changed due to the Papal Encyclical Mediator Dei, which was published in 1947 and focused on the Latin rite but nevertheless did not value it more highly than the Eastern rites. Inspired by the natural sciences and structural linguistics of his time he developed a comparative methodology and argued that liturgical development followed certain laws. By trying to define these laws, he drew conclusions regarding the development of the rites. The idea that liturgies follow natural laws was later abandoned and the comparative method further developed. 17 Gregory Dix’s The Shape of the Liturgy, which first appeared in 1945, received a lot of attention and has influenced scholars up to this day. Alongside Baumstark he is among the most influential liturgical scholars of any tradition. Even though the 33 (2008): 281–446; Amar, “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness,” 380. 15 I have also consulted Brakmann’s bibliographies. Heinzgerd Brakmann, “Zu den Liturgien des christlichen Ostens,” in Archiv für Liturgiewissenschaft: ALW, 1988; Heinzgerd Brakmann, “Zu den Liturgien des christlichen Ostens,” in Archiv für Liturgiewissenschaft : ALW, 1982; Heinzgerd Brakmann, “Zu den Liturgien des christlichen Ostens,” in Archiv für Liturgiewissenschaft : ALW, 1978. 16 Anton Baumstark, On the Historical Development of the Liturgy (USA: Liturgical Press, 2011); Anton Baumstark and Bernard Botte, Comparative Liturgy (Westminster, Md.: Newman Press, 1958). 17 See especially the foreword Baumstark, On the Historical Development of the Liturgy.

CHAPTER ONE. INTRODUCTION

9

object of his study was the Western eucharistic liturgy, his methodology and conclusions had an impact well beyond the Western liturgical traditions. 18 Dix studied the history of the liturgy and argued that liturgies have four parts: offertory, consecration, fraction, communion. Both Dix and Baumstark, while being appreciated for their contribution to the field, have also been criticized, not only for their methodology, but also for their lack of historical accuracy. 19 The greatest contribution to the writing of Syriac Orthodox liturgical history was made by scholars in the 1950s and 1960s in Rome. Among these it is worth noting the Jesuit scholars Juan Mateos and Robert Taft. Both these scholars belong to the socalled structuralist school. 20 Juan Mateos was an expert more specifically on the Chaldean morning and evening office and he wrote an important monograph on the subject. 21 He has also

Gregory Dix’s methodology and conclusions are cited by most scholars after him. Taft is one of them as well as others. Gregory Dix, The Shape of the Liturgy, 2. ed (London: Black, 1945). 19 Paul F. Bradshaw and Maxwell E. Johnson, The Eucharistic Liturgies : Their Evolution and Interpretation (Pueblo Books, 2012); Paul F. Bradshaw, The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy (New York : London: Oxford Univ. Press; SPCK, 2002); Maxwell E. Johnson, “Imagining Early Christian Liturgy: The Traditio Apostolica – a Case Study.,” in Liturgy’s Imagined Past/s, ed. Teresa Berger and Bryan D Spinks (Collegeville, Minn.: Liturgical Press, 2016); Even though he deals with Christian initiation, his critique of the historical assumptions made by Baumstark and Dix are generally applicable Maxwell E. Johnson, “Christian Initiation,” in The Oxford Handbook of Early Christian Studies, ed. Susan Ashbrook Harvey and David G. Hunter, Oxford Handbooks (Oxford ; New York: Oxford University Press, 2008), 1–1020, https://doi.org/10.1093/oxfordhb/9780199271566.001.0001. 20 See the following for a view on methodology employed by Taft Robert Taft, “The Structural Analysis of Liturgical Units: An Essay in Methodology,” in Beyond East and West: Problems in Liturgical Understanding, 2nd ed. (Roma, 1997), 314–29; See the following work for an overview of the methodologies adopted by liturgical scholars in the 20th century. Bradshaw, The Search for the Origins of Christian Worship. 21 Juan Mateos, Lelya-sapra: essai d’interprétation des matines chaldéennes, Orientalia christiana analecta, 99-0100265-6; 156 (Roma, 1959). 18

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

published a few studies and primary sources of Syriac liturgical prayers. 22 Taft published on a variety of elements of the Syriac liturgy. His groundbreaking work The Great Entrance 23 is foundational for liturgical studies of Eastern rites. In this work he used Syriac sources as well, to compare with the Byzantine rite. He argues that the entrance rite as found in the Byzantine rite was also extant to some extent in the Syriac traditions. He never studied this exhaustively since the object of his study was the Byzantine Chrysostom liturgy as performed in Hagia Sophia. Taft draws attention to at least two important Syriac sources in his dissertation as well as in other articles. One of these sources is a homily by Jacob of Sarug (+521), to which he refers in order to argue that laypeople still brought the Eucharistic bread to the church in the 6th century. He also refers to Dionysius Bar Salibi’s (+1171) commentary to argue for the existence of a remnant of an entrance rite in his time. He has also argued that the Eastern rites, with a special emphasis on the Byzantine, have never had an offertory as in the West. Rather the transfer of gifts has historically been performed within the framework of the AnaJuan Mateos, “Prières Syriennes d’absolution Du VII–IX Siècles,” Orientalia Christiana Periodica, 1968, 252–80; Juan Mateos, “‘Sedre’ et Prières Connexes Dans Quelques Anciennes Collections,” Orientalia Christiana Periodica 28 (1962): 239–87; Juan Mateos, “Trois Recueils Anciens de Prooemia Syriens,” Orientalia Christiana Periodica 33 (1967): 457–82. Juan Mateos, “Prières Syriennes d’absolution Du VII–IX Siècles,” Orientalia Christiana Periodica, 1968, 252–80; Juan Mateos, “‘Sedre’ et Prières Connexes Dans Quelques Anciennes Collections,” Orientalia Christiana Periodica 28 (1962): 239–87; Juan Mateos, “Trois Recueils Anciens de Prooemia Syriens,” Orientalia Christiana Periodica 33 (1967): 457–82. Juan Mateos, “Prières Syriennes d’absolution Du VII–IX Siècles,” Orientalia Christiana Periodica, 1968, 252–80; Juan Mateos, “‘Sedre’ et Prières Connexes Dans Quelques Anciennes Collections,” Orientalia Christiana Periodica 28 (1962): 239–87; Juan Mateos, “Trois Recueils Anciens de Prooemia Syriens,” Orientalia Christiana Periodica 33 (1967): 457–82. 23 Robert F. Taft, The Great Entrance: A History of the Transfer of Gifts and Other Preanaphoral Rites of the Liturgy of St. John Chrysostom, 2. ed, Orientalia Christiana Analecta 200 (Roma: Pont. institutum studiorum Orientalium, 1978). 22

CHAPTER ONE. INTRODUCTION

11

phora. The pre-anaphoral rites are thus seen as a preparation for the Anaphora. 24 However, the Syriac sources merit further investigation and a more exhaustive study than Taft was able to contribute with. In the 1950s and 1960s publications such as L’Orient Syrien (OS) and Parole de l’Orient (PO) published several issues devoted to the Syriac liturgy. The Second Vatican Council (1962–65) influenced these journals. Inspired by the liturgical reforms of the council, attempts were made at finding a common liturgical practice among all who belong to the West Syriac tradition (Syriac Orthodox, Syriac Catholic, Maronite). It was suggested in the discussions that all West Syriac traditions should return to the liturgical practice of the first millennium. 25 It seems however, that these attempts did not lead to any significant changes, at least not in the Syriac Orthodox Liturgy. The notion that there was an original liturgical practice has shown to be erroneous and an expression of the assumptions of the liturgical movement of the 20th century. Among the scholars contributing to these journals was Gabriel Khouri-Sarkis, a learned Syriac Catholic priest, and the founder of the journal L’Orient Syrien. He published on a variety of liturgical issues and drew attention to the parallel between some sedrē 26 and the commentary of Theodore of Mopsuestia, noting thematic similarities between the two, highlighting funeral themes. 27 He has also written more generally about the sedrō in

Taft; See this article for a discussion of some West Syriac sources Robert F. Taft, “Toward the Origins of the Offertory Procession in the Syro-Byzantine East,” Orientalia Christiana Periodica 36 (1970): 73–107; Also see the following for a good discussion on the matter Bradshaw and Johnson, The Eucharistic Liturgies, 150f. 25 Gabriel Khouri-Sarkis, “La réforme liturgique dans les Églises de langue syriaque,” L’Orient Syrien IX, no. 4 (1964): 323–82. 26 This type of prayer was extant in various liturgical contexts, evening prayer for example. To the best of my knowledge, the prayers analyzed by Sarkis did not belong to the entrance rite. 27 Gabriel Khouri-Sarkis, “Les Saints Mystères,” L’Orient Syrien 4 (1959): 307–18. 24

12

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

the Syriac churches of Antioch. 28 The same scholar has also written about a document from the 6th century describing the reception of a bishop in the liturgy of the catechumens. 29 He has also published an article on the pre-anaphoral prayers as well as the kiss of peace. 30 The same author has also published an article on the veil of the altar, placed over the gifts after their preparation. 31 Pierre-Edmond Gemayel, a liturgical scholar at Saint Joseph’s University in Beirut, wrote a monograph published in 1965 titled Avant-Messe Maronite, a detailed study of the Maronite liturgy. 32 Gemayel sought to clarify what he understood as anomalies in the pre-anaphora of the Maronite liturgy. 33 He studied early manuscripts belonging to Syriac tradition in general, both Maronite and documents from other Syriac traditions which were deemed relevant. However, as Gemayel notes, the oldest Maronite manuscript dates only from 1454. 34 Gemayel’s study offers a good overview of the development of the pre-anaphora from the 15th century and onwards. He also treats West Syriac sources from earlier time periods. Building on the work of Rahmani, he argues for three different time periods into which he divides his sources. These are the 5th–9th century, the 10th–11th century and the 12th–16th century. 35 For the first period Gemayel uses five sources to reconstruct the pre-anaphora:

28 Same here as above. He wrote generally about the sedro and not specifically about the sedro of entrance. Gabriel Khouri-Sarkis, “Le Sédro dans l’Église syrienne d’Antioche,” L’Orient Syrien, 1956, 88–96. 29 Gabriel Khouri-Sarkis, “Cérémonial pour la réception d’un évêque syrien au VIe siècle et liturgie des Catéchumènes,” L’Orient Syrien 137– 184 (1957). 30 Gabriel Khouri-Sarkis, “Prières pré-anaphoriques et baiser de paix,” L’Orient Syrien 5 (1960): 3–32. 31 Gabriel Khouri-Sarkis, “Le voile-anaphore ou voile deI’autel,” L’Orient Syrien 8 (1963): 3–20. 32 Pierre-Edmond Gemayel, Avant-Messe Maronite: Histoire et Structure, vol. 174, Orientalia Christiana Analecta (Roma, 1965). 33 Gemayel, 174:39f. 34 Gemayel, 174:44. 35 Gemayel, 174:157f.

CHAPTER ONE. INTRODUCTION

13

Pseudo-Dionysius, a document found by Rahmani, 36 George bishop of the Arabs (+724), John of Dara (+850) and Moshe bar Kepha (+903). The methodology employed by Gemayel mainly involves comparing the rubrics of the manuscripts from different time periods and tracing their presumed “organic growth”. 37 In the first period, the placing of the bread onto the altar takes place, according to Gemayel, after the reading. In the second period, it takes place before the readings, before the liturgy of the word. A shift takes place in the 10th century. He argues that the development is due to a natural evolution of the liturgy. Since there are no longer any catechumens it is now possible to proceed straight to the altar, he argues. 38 In the third period, the placing of the bread always happens prior to the readings. He concludes that the pre-anaphora in its final stage, as we have it today in the Syriac orthodox tradition, has three sedrē: • • •

one for the first service of the priest, as he puts the bread in the paten and pours wine in the cup, during the second service of the priest, as he vests and after which the liturgy of the word is completed, and the third one, sedrō of entrance, the part which is the focus of this study. 39

Gemayel’s monograph offers important research results for my first research question. The other studies referred to are relevant to this study in that they either relate to an entrance or mark significant developments in liturgical studies. Prumyun-Sedrō

The main constituent prayer in the entrance rite is called sedrō of entrance which may or may not have several additions before and

Reception of bishop. It has been noted beforehand. 6th century description. 37 For an introduction of this approach see the following Bradshaw, The Search for the Origins of Christian Worship, 9. 38 Gemayel, Avant-Messe Maronite: Histoire et Structure, 174:173. 39 Gemayel, 174:199f. 36

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after such as the prumyun 40 before or the ‘etrō 41 after. KhouriSarkis calls the sequence of prumyun-sedrō-‘etrō 42 ( ،‫ ܣܕܪܐ‬،‫ܦܪܘܡܝܘܢ‬ ‫)ܥܛܪܐ‬, the hussōyō 43 (‫)ܚܘܣܝܐ‬, with the sedrō being the main constituent part. 44 The term hussōyō does not appear in the liturgical handbooks from the middle ages but is a later appellation in certain liturgical handbooks. Not even all contemporary liturgical handbooks use this term. 45 In contemporary Syriac Orthodox liturgical handbooks, the ‘etrō only exists in the first service of the priest (Table A:9), during which he chooses the bread and puts it in the paten and pours the wine into the cup. But if we follow contemporary handbooks (see Table A), we must also add a qōlō 46 (‫)ܩܠܐ‬, which belongs to the sequence. Thus the sequence in the first service of the hussōyō is: prumyun-sedrō-qolō‘etrō. The second service of the priest (Table B), of vesting and veiling of the gifts, only has the sequence of prumyun-sedrō (Table B:19) which is also the case for the third service of the priest and the sedrō of entrance (Table C:4). However, as we shall see, in earlier contexts, there are not three hussōyē. 47 At the most basic 46F

This is a Greek loan word (προοίμιον) which means introduction or preface. R. Payne Smith, A Compendious Syriac Dictionary: Founded upon the Thesaurus Syriacus of R. Payne Smith (Winona Lake, Ind: Eisenbrauns, 1998), 458. 41 Literally means “fume” Payne Smith, 410. 42 ‘etrō means incense or fume; sedrō means row, line, aray, order, series; proemion means preface or introduction and is a Greek loanword. Payne Smith, 481, 362, 485. 43 atonement, propitiation, pardon, remission. Payne Smith, 132. 44 Khouri-Sarkis, “Le Sédro dans l’Église syrienne d’Antioche.” 45 Çiçek does not use this term. On the other hand, this liturgical handbook is based on four different manuscripts. The oldest one from 1599 and found in Adiyaman in Turkey. The others are from the 20th century. I have not been able to consult these editions. In the preanaphora he uses the term “proemion for the entrance” followed by a sedro. At the end of the liturgical handbooks he gives three other options for the sedro of entrance. But here, the rubric is “hussoyō of the liturgy”. There is no doubt that the term does not appear in older manuscripts. Çiçek, ‫[ ܐܢܐܦܘܪܐ ܐܝܟ ܛܟܣܐ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܬܪܝܨܬ ܫܘܒܚܐ ܕܐܢܛܝܘܟ‬Anaphora According to the Order of the Syriac Orthodox Church of Antioch]. 46 “song” Payne Smith, A Compendious Syriac Dictionary, 505. 47 Hussoyo in plural. 40

CHAPTER ONE. INTRODUCTION

15

level, the hussōyō has two common constituents, that is prumyun and sedrō. The prumyun is a short introduction to the main part, the sedrō. The sedrō derives its name from how it is structured. The word means “array” or “series”. 48 In the context of the liturgy, incense is offered when the sedrō of entrance (Table C:4) is said. According to Susan Harvey incense prayers became popular in the 7th century and onwards. 49 This is the time when the Syriac Orthodox Patriarch John of Sedre (+648) lived. He is considered to be the original author of the sedrō type-prayer, which is why he is called John of Sedre. Incense was probably an integral part of the sedrō. This conclusion is drawn by Juan Mateos who argues that the many references to incense in the sedrō is probably due to the fact that they were accompanied by incense. 50 According to Harvey, the incense prayers had different intentions: penitential action, praise and honor of God, supplicating God’s mercy. 51 The theologian Joseph Amar argues that the sequence prumyun-sedrō-‘etrō follows a logic: the prumyun, or the introduction, begins with doxology, followed by the sedrō, during which a list of events or people are remembered and brought to God’s attention to receive favor. Finally, the ‘etrō is said at the end, remembering the incense that has been offered. 52 Amar adds another element to the incense rite which, as already noted above, does not belong to the earliest stage of development: the qōlō which is strophic poetry sung and usually referring to a

48 Payne Smith, A Compendious Syriac Dictionary; Amar, “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness.” 49 Susan Ashbrook Harvey, Scenting Salvation: Ancient Christianity and the Olfactory Imagination, Transformation of the Classical Heritage (Berkeley: Univ of California Pr, 2006). 50 Mateos, “‘Sedre’ et prières connexes dans quelques anciennes collections”; Harvey, Scenting Salvation, 146; See also the following Jacob Thekeparampil, “Prayers after Incense,” Parole de l’Orient 6–7 (76 1975): 325–40. 51 Harvey, Scenting Salvation, 147. 52 Amar, “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness”; Thekeparampil, “Prayers after Incense.”

16

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

biblical figure who offered incense. 53 Amar does not analyze these prayers within the context of the Eucharistic liturgy. The sedrō appears not only in the Eucharistic liturgy but becomes popular and appears in other rites as well. Therefore, in order to properly understand the function of the prayer of sedrō, one must consider the context of the various rites. Furthermore, according to Harvey, the incense rite was a pedagogical medium or tool, which instructed the congregation about divine-human relationship. Harvey notes that rites were considered to affect human-divine and human-human relationships. 54 She also argues that the entire liturgy in the Syriac tradition provides a context in which the congregation is instructed in faith matters. 55 Amar also argues that the incense rite in the West Syriac liturgical tradition has a parallel in the prayers of the Second Temple Judaism and that it is quite possible that these prayers served as models for authors such as John of Sedre. The parallel connection between the patterns of prayer of the second Temple period and the incense rite, especially the sedrō part, still awaits due attention, Amar argues. 56 The sedrō has a two-part function: to remind God of the goodness he has shown in the past and to use this memory to inspire God to act this way again. 57 Furthermore, Mateos argues that the original context for the sedrō was the morning (safrō, ‫ )ܨܦܪܐ‬and evening (ramshō, ‫)ܪܡܫܐ‬ office and that it eventually was inserted into the Eucharistic

Amar, “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness,” 395. 54 Harvey, Scenting Salvation, chap. 1. 55 c.f., Harvey, 158. 56 Amar, “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness,” 392. 57 Amar, 393. 53

CHAPTER ONE. INTRODUCTION

17

liturgy. 58 However, a study of the conflation with liturgy from the office is still wanting. 59 By the 9th century the sedrō seems to have become an integral part of the liturgy. The liturgical scholar John Sader notes that John of Dara mentions two different sedrē of which one is penitential and the other is called the Sedrō of Entrance. 60 Whether these texts were part of an entrance rite seems unclear, according to Sader. None of the scholars try to understand what function the sedrō might have had in its liturgical contexts. Susan Harvey has analyzed the function of the olfactory sense, which includes incense, within a larger framework of late antique society. Joseph Amar has used prayers from the Second Temple period as a framework to understand the structure of the hussōyō without going deeper into themes in the variants of the prayer and analyzing them within their liturgical context. As seen in previous research little has been done and much awaits attention with regard to Syriac liturgical studies and more specifically with regard to the Sedrō of Entrance. Even in cases Mateos, “Prières syriennes d’absolution du VII–IX siècles”; Mateos, “‘Sedre’ et prières connexes dans quelques anciennes collections”; Mateos, “Trois recueils anciens de Prooemia syriens”; Also see the following: Amar, “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness”; Khouri-Sarkis, “Le Sédro dans l’Église syrienne d’Antioche”; Gemayel, Avant-Messe Maronite: Histoire et Structure; Robert F. Taft, The Liturgy of the Hours in East and West: The Origins of the Divine Office and Its Meaning for Today (Liturgical Press, 1986), 240f; Aelred Cody, “L’office divin chez les Syriens jacobites,” Proche-Orient Chrétien 19 (1969): 293–319; Aelred Cody, “L’eucharistie et les heures canoniales chez les Syriens jacobites. Une description des cérémonies,” L’Orient Syrien 12 (1967): 55–81, 151–86. 59 The following study questions the narrative that there was a monastic and a cathedral rite which merged later. The so-called monastic office is typologically just as cathedral as the ecclesiastical office. A similar study of the Syriac office awaits. Stig Simeon R. Froyshov, “The Early History of the Hagiopolitan Daily Office in Constantinople – New Perspectives on the Formative Period of the Byzantine Rite,” Dumbarton Oaks Papers 74 (2020): 351–82. 60 Jean Sader, Le lieu de culte et la messe syro-occidentale selon le De oblatione de Jean de Dara, vol. 223, Orientalia Christiana Analecta (Rome: Pont. Institutum Orientalium Studiorum, 1983), 80. 58

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

where the sedrō has been studied, it has not been studied within the context of the Eucharistic liturgy. The contribution of this book will be to reconstruct the entrance rite and to offer an analysis of its role in constructing the sanctuary as sacred space and the worshipping community as church. One of the dilemmas that I have encountered when consulting previous research is that most studies look at the history of the liturgy, textual history or architectural history. They try to answer the question about how a liturgy evolved. My approach is somewhat different and broader. I will analyze the rite, by taking into account the liturgical text, liturgical action and the architecture. This means that I will move from a merely descriptive level of the entrance and into an analysis of the intersecting components of the rite. In the next section I will present my theoretical starting points and consider some methodological issues before I continue this study.

THEORETICAL STARTING POINTS AND METHODOLOGICAL CONSIDERATIONS

The sociologist Gabriel Abend has argued that the term theory is used in at least seven different ways in scholarship, often without an explication. 61 Theory is used here as an “overall perspective from which one sees and interprets the world.” 62 Theory in this sense is not about the social world itself but about how to grasp it and represent it. The usefulness of a theory lies in its ability to explain and represent a phenomenon. Here I intend to explain the theoretical starting points with which I approach history and liturgy and more specifically how they inform this study. I will also present some methodological considerations which follow from the theoretical starting points. These have to do with my intention to study the entrance rite as an interaction between place, text, and action. The perspectives on history and ritualization discussed below are related to the research questions of this dissertation. Gabriel Abend, “The Meaning of ‘Theory,’” Sociological Theory 26, no. 2 (June 1, 2008): 173–99. 62 Abend, 179. 61

CHAPTER ONE. INTRODUCTION

19

My discussion about history is directly connected to the first research question in which I intend to reconstruct how the entrance rite was performed in earlier contexts, namely from the 9th to the 13th centuries. My discussion about the role of language, the ritual body and ritual space relates to the second research question regarding the role of the entrance rite. As the theories are set forth, I hope it will become clear how I have analyzed the entrance rite in the said time period, where text, action and place intersect as different constituents of the rite. I will finally reflect on what consequences these starting points have had for this study. Liturgical History

It is of foundational importance for this study to reflect on how liturgical history may be understood. 63 One important historian who has informed me is Hayden White who argues that philosophy of history offers principles by which historical material is ordered: Those historians who draw a firm line between history and philosophy of history fail to recognize that every historical discourse contains within it a full blown, if only implicit, philosophy of history… the principal difference between history and philosophy of history is that the latter brings the conceptual apparatus by which the facts are ordered in the discourse to the surface of the text, while history proper (as it is called) buries it in the interior of the narrative, where it serves as a hidden or implicit shaping device. 64

See the following for a general and further discussion about the different stances taken in relation to the question of how one may understand history Elizabeth A. Clark, History, Theory, Text: Historians and the Linguistic Turn (Harvard University Press, 2004), 18–28; This chapter deals with three approaches to science. I see my discussion as part of this wider discussion. The perspective presented here could be described as social constructivism. Mats Alvesson and Kaj Sköldberg, Reflexive Methodology (Sage, 2018), chap. 2. 64 Hayden V. White, Tropics of Discourse (Johns Hopkins U.P, 1978), 126– 27. 63

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

The problem is that sources do not allow us to simply represent what they contain neutrally. It is not possible to reconstruct the past as it happened. 65 An important distinction must thus be made between the past and history. The past is everything that has happened in the past whereas history is what we read in books written by scholars or others; the narrative about past events. The sources of the past are traces of the past. There is thus a gap between the past and history. History is a perspective held today about the past. In the words of the historian Keith Jenkins, “History remains inevitably a personal construct, a manifestation of the historian’s perspective as a ‘narrator’.” 66 The liturgical historian Teresa Berger has further reflected on the relationship between the past, liturgical sources and writing history. In addition to drawing a distinction between the past and history as a narration of the past, she also reflects on the relationship between sources and their complex relationship with their own past. She argues that there are four related, yet distinct, categories of historical analysis. The first category is the past itself, which for Berger consists of things which have happened. That is, liturgies and processions have happened in the past. These things which have happened in the past have witnesses or sources, which she calls the second category. 67 I count the manuscripts which contain the Sedrō of Entrance in this second category. The sources we have are shaped by their creators and contexts and by the people who authorized these sources and their transmission. For liturgical sources such as the Sedrō of Entrance, our knowledge of the authors is almost non-existent. The third category is the writing of history. This is what Jenkins means by the role of the historian as narrator of the past. The challenge which Berger highlights connected to this third category is whether the historian is oblivious to the questions which were raised for the second category: the composition of the sources and their authorization and transmission. For Berger being gender-oblivious poses a specific challenge for her in Keith Jenkins, Re-Thinking History (Routledge, 1991) chapter 2. Jenkins, 14. 67 Berger, Gender Differences and the Making of Liturgical History Lifting a Veil on Liturgy’s Past, 2f. 65 66

CHAPTER ONE. INTRODUCTION

21

studying these sources. That is, given the limited role women have had in transmitting the past, they are most often not visible in the sources, and this poses an issue for the historian as narrator of the past. 68 In relation to this study, being oblivious means not recognizing that the liturgical texts that I study are authorized sources transmitting the past which means that their content is not neutral. The fourth category for writing liturgical history is concerned with authorizing claims to the past. This has to do when historical claims take on an authorizing role for the present. 69 In other words, if something is perceived to have been done in the past in a certain way, in the liturgy, then that perception may become normative and a way to justify how things ought to be done in the present. Much of contemporary liturgical reform has followed the principle described in the fourth category. 70 My role as a scholar has been to be aware of this. In writing liturgical history, such as I am doing in this study, I am narrating something about the past and am thus making claims about the past. This insight gives reason to be wary of how manuscripts used in this study make claims about the past and to be self-aware that I too as a narrator of the past am making claims. These four categories and the conversation between liturgical history and historiography have four methodological consequences, Berger argues. The first consequence is that they have broadened the data which is used for historical analysis. The history of liturgy can no longer be studied merely by studying liturgical texts. Rather, liturgy, is a “multi-textured practice, in which not only words but also space, images, acoustics, material culture, bodies, voices, and instruments play a role.” 71 This insight Berger, 3. Berger, 2. 70 The document studied in the following is an example of how the narration of the past has been used as a basis for liturgical reform in the Roman Catholic Church and in many Protestant churches. Johnson, “Imagining Early Christian Liturgy: The Traditio Apostolica – a Case Study.” 71 Berger, Gender Differences and the Making of Liturgical History Lifting a Veil on Liturgy’s Past, 15. 68 69

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

informs this study in that the data used for this study are more than liturgical texts and manuscripts. I agree with Berger and in this study I have approached the liturgy as a multi-textured practice in which place, action and text intersect. This is also the rationale for including architecture as a variable in my study. The second methodological consequence involves liturgical texts and the complicated relationship they have to the past. Namely, liturgical texts prescribe how a liturgy ought to be performed. This does not mean that they coincide with how liturgy has been performed in the past. There might be various reasons why a prescribed liturgical rite is not performed exactly as prescribed. The reason could be as simple as lack of time or resources to perform a liturgy according to its prescription. Whatever the reason, the distinction is important. The consequence of this methodological principle is that the texts themselves are prescribed rites. 72 As I discuss in the section on material, even if prescribed rites cannot be taken at face value, the manuscripts I use had wax drops on them and carried the smell of incense. This indicates that they were used in the liturgy. In addition to the prescribed rites, other sources, such as architecture and commentaries and even canonical sources, can be used to corroborate a prescription. Claims about the past, based on the prescribed rites, can plausibly be made. In relation to the second methodological consequence, Bradshaw’s approach can be helpful and illuminating. Bradshaw suggests an approach of a hermeneutic of suspicion. 73 He has reread old sources with this approach and in doing so emphasized that our knowledge about liturgies of the early church and even later periods is limited. He suggests that the grand metanarratives without the rough edges in liturgical historiographies, which used to be common, are simply wrong. Rather, he argues that the nature of the evidence is much more fragmentary than scholars Several liturgical scholars have raised this issue. Liturgical texts and rubrics cannot be taken at face value. Bradshaw, The Search for the Origins of Christian Worship, 5; Johnson, “Imagining Early Christian Liturgy: The Traditio Apostolica – a Case Study.”; Berger, Gender Differences and the Making of Liturgical History Lifting a Veil on Liturgy’s Past, 15. 73 Bradshaw, The Search for the Origins of Christian Worship. 72

CHAPTER ONE. INTRODUCTION

23

have thought before and he himself thinks critically about what liturgical sources may have engendered in the first place. Simply put, one should consider the conditions under which liturgical sources have been produced. 74 Namely, how were the sources used? Can one make general claims about how liturgy was universally celebrated in a certain time period based on limited data? Bradshaw as well as Berger are wary of such claims, as am I. Rather my claim is that the liturgical manuscripts which are employed were indeed used in the liturgy. They are not descriptions of the liturgy, such as many of the sources that Bradshaw is concerned with. 75 However, following ta hermeneutic of suspicion, we may never fully know how the liturgy has been performed and to what degree the prescriptions in the liturgical manuscripts were really followed. The third consequence that Berger notes is that there has been a shift from an older and less comprehensive understanding of the term liturgy, as only including the key sacramental rites to a broader understanding of liturgy including rites such as processions, feasts and fasts that shape everyday life. This insight informs my work indirectly if not directly. Namely, in understanding the entrance rite I may consider other liturgical rites, such as baptism and the presanctified liturgy and how they relate to space. 76 The fourth consequence that Berger argues for is that the context of worship has become increasingly important when studying liturgy. By context she means a focus on the place of This article shows a particular example of how a liturgical text is a product of its time Johnson, “Imagining Early Christian Liturgy: The Traditio Apostolica – a Case Study.” 75 Paul F. Bradshaw, Reconstructing Early Christian Worship (Collegeville, Minn.: Liturgical Press, 2010). 76 Berger, Gender Differences and the Making of Liturgical History Lifting a Veil on Liturgy’s Past, 15; Belcher is concerned with ritual systems in which various rites are connected to one another by common practices, places and textual themes. This coincides, I believe, with the argument of Berger and how she emphasizes a wider use of sources. Kimberly Hope Belcher, “Ritual Systems, Ritualized Bodies, and the Laws of Liturgical Development,” Studia Liturgica 49, no. 1 (2019): 89–110, https://doi.org/10.1177/0039320718808702. 74

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worship in lived life or the situated-ness of worship in lived life. 77 For this consequence to become relevant for this study perhaps I could turn it upside-down: what does a particular practice say about the context in which the practice exists? My view is that context and text go hand in hand; they mutually affect each other. 78 A practice does not exist in a vacuum. With this discussion on the relationship between the past and history and sources of the past I would like to move on to present what has only been mentioned briefly here, the relationship between liturgical text and liturgy as an event. Liturgical Text, Language, Speech

Liturgy is not found in a text, but texts are used for performing liturgy. The Sedrō of Entrance is an example of a text which is used in a rite. Therefore, I would like to clarify how I have approached liturgical text and language. The liturgical scholar Juliette Day points out that worship is communal and oral, and worshippers relate to each other using their senses, sight, sound, smell, touch and even taste. 79 This applies to Syriac Orthodox liturgy too. The words that are uttered at Syriac Orthodox worship are scripted and written down. Written text creates a distance between the author and the reader. Written text does not need a specific context to be read and interpreted. Texts take a life of their own, so to speak. Day discusses whether liturgical texts are different since they are used in a worship context and therefore only meaningful as they are being used. However, liturgical texts can be read outside the worship context since they are printed or written. This is in fact what I am doing, reading liturgical texts outside of their liturgical context, albeit trying to see them in light of the liturgy and how they may have functioned in their ritual context. 77 Berger, Gender Differences and the Making of Liturgical History Lifting a Veil on Liturgy’s Past, 16. 78 This is something which has been argued by the liturgical scholar Irwin. Kevin W. Irwin, Context and Text: Method in Liturgical Theology, Book, Whole (Collegeville: Liturgical Press, 1994). 79 Juliette J. Day, Reading the Liturgy (Bloomsbury Publishing, 2014), chap. 2.

CHAPTER ONE. INTRODUCTION

25

The question which arises is whether the text itself is important or whether the content is the central aspect of liturgical text. 80 Does it matter, she asks, “if we say something from a text or without, as long as the content is the same?” 81 I understand Day to say that it does matter. Liturgical text facilitates speech in the liturgical event. 82 However, the liturgical texts and the manuscripts I study are objects of the rite and as such they have a value in themselves. As Day argues, the senses matter in worship: touch, sight, hearing and so on. Thus, the Gospel book matters not only because it contains a text, but because it is venerated and used as an icon in the liturgy. 83 The texts in the manuscripts, which will be presented, were read as liturgical texts. One may of course simply focus on the content of the manuscripts and the prayers that they contain. But my perspective here is to read the texts in light of their ritual context. 84 In the same work, Day has also reflected on the function of liturgical language. She is not only concerned with what is said, but how it is said and how it may function in the liturgical event. As a conversation partner Day uses the influential philosopher John Langshaw Austin’s work on performative speech acts. 85 The basic argument and insight of Austin is that language does not merely describe how things are but that it can create new social realities. For Austin this means that language can function performatively. This is how legal decrees work, for example. A person, who in the name of the law is considered innocent, is considered guilty after the sentence of a judge. Austin distinguishes among three different types of performative speech acts: Day, chap. 1 location 243. Day, chap. 1 loc 243. 82 Day, chap. 1. 83 Day, chap. 1. 84 c.f., Irwin, Context and Text: Method in Liturgical Theology. 85 See the following work, a series of lectures which were developed into a book. John Langshaw Austin, How to Do Things with Words: The William James Lectures Delivered at Harvard University in 1955, ed. Marina Sbisà and James Opie Urmson, 2nd ed. (Cambridge, Mass.: Harvard University Press, 1975). 80 81

26

SACRED SPACE IN SYRIAC ORTHODOX LITURGY 1. Locutionary speech acts refer to the act of making a meaningful statement. 2. Illocutionary speech act in which the saying is also the act of doing. The speech constitutes the action. For example, “I baptize you” or “NN is being baptized” is not a mere description but is an act of making that a reality 86 which in turn is dependent on the perlocutionary effect. 3. Perlocutionary speech acts refer to the effect a saying has on its listeners. To take the examples above, the words of baptism are recognized as a change of the ecclesial status of the baptized, he or she is recognized as a member of the church. 87

Day explores how theologians have used Austin’s theory about speech acts to explain how liturgical language works. Her argument is that liturgical language makes present what it speaks of or in Austinian terms, liturgical language functions performatively. 88 Austin eventually had difficulties in distinguishing between sentences which were performative and descriptive. On an abstract level the threefold distinction above makes sense. But applied to a practical example it becomes unclear how one can recognize the difference between a performative speech act and one which is not performative. One difficulty to tackle is that seeming descriptive sentences can function as performatives. John Searle, a student of Austin argued that the grammatical structure of a sentence is not sufficient for distinguishing performative sentences from descriptive ones. Descriptive sentences could in fact be performative. 89 One solution which was proposed by the French linguist Émile Benveniste was to suggest that the performativity of a

I recognize that the entire rite must be taken into account. At baptism water and other elements may be involved which are relevant to the efficacy of the illocutionary speech act. 87 Austin, How to Do Things with Words, 98–103. 88 Day, Reading the Liturgy, chap. 6. 89 See the following for a discussion about this. John R. Searle, Speech Acts (Cambridge Univ. Press, 1969), chap. 2. 86

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speech act is dependent on legitimate authority. 90 For example, a person is sentenced to prison or deemed guilty in the name of the law (law being the authority). Similarly, only the priest (legitimate authority) can perform the liturgy. In both these cases, the legitimate agent creates a new social reality. Moreover, the ritual scholar Jørgen Podemann Sørensen has explored this problem and tried to solve it by introducing and discussing how one can assess the efficacy of performative speech acts. 91 In addition to Benveniste’s focus on legitimate authority, Sørensen argues that for a performative act to be efficacious in an Austinian sense, two conditions must be met: (1) the speech act must be recognized as performative (criteria of reception); (2) it must also actually work. This distinction offers a way to differentiate between magic spells, that is, speech acts that give the impression that they are performative and performative speech acts that are efficacious and recognized as such (such as legal sentences). This distinction is illustrated by Sørensen by referring to speech acts which promise more than recognition can accomplish, such as speech acts that request good harvest, spiritual bliss and so on. 92 To simply transfer Austin’s theory of speech acts to a religious ritual is to stretch his definition too far. 93 Instead, Sørensen suggests that in analyzing a religious ritual the focus should be on investigating how speech is used in the ritual itself and what role speech plays in establishing the ritual as ritual. The language of religious ritual should not be studied as an explanation or motivation for the action but as a means that the action employs to establish itself as ritual. 94 Sørensen argues for a more integrated approach to religious ritual where language

Émile Benveniste, Problèmes de Linguistique Générale (Paris: Gallimard, 1966), 272f. 91 Jørgen Podemann Sørensen, “Efficacy,” in Theorizing rituals: issues, topics, approaches, concepts, ed. Jens Kreinath, Joannes Augustinus Maria Snoek, and Michael Stausberg, Studies in the history of religions, 01698834 ; 114–1 (Leiden ; Brill, 2006), 523–31. 92 Podemann Sørensen, 525. 93 Podemann Sørensen, 526. 94 Podemann Sørensen, 531. 90

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is one component. It is an important component which does not explain the ritual but functions as a means to render it efficacious. I have investigated how the text of the Sedrō of Entrance intersects with liturgical action and space and how the intersection renders the liturgy performative. Austin’s theory of performative speech acts helps me to recognize how language can function in multiple ways, not merely as a description of something. By focusing on the social context and situation as important Austin opens our eyes to the space in which speech is used. Let me therefore turn to how I have approached the space in which ritual language is used. Ritual Place, Emplacement and Liminality

So far, I have discussed how liturgical language relates to the liturgical event and how the function of language in liturgy has been discussed by liturgical scholars in Austinian terms. The discussion led me to another component of ritual, namely that of the where ritual takes place. To relate the question of where to the material I am analyzing, do I refer to the physical church building where the liturgy happened, or do I refer to something else? I do mean to say that the physical room matters for the performing of ritual. But place, as it is used here is more than simply the physical room. It is about the meaning which is attributed to the physical room and environment in which the ritual takes place. The ritual historian Jonathan Smith has been influential when it comes to understanding the relationship between sacred space and ritual. Smith’s most influential works on ritual are found in an article named The Bare Facts of Ritual and in the book To Take Place. 95 In The Bare Facts of Ritual, Smith speaks of sacred spaces in terms of focusing lenses. He locates sacred spaces in the middle zone, between earth and heaven. On one side the divine and on the other side the human which are understood to meet in this place. Smith does not claim that the sacred places are the

Jonathan Z. Smith, “The Bare Facts of Ritual,” History of Religions 20, no. 1/2 (August 1, 1980): 112–27; Smith, To Take Place.

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only places where this happens, but that this is one of the ways in which the divine and human meet. 96 For Smith place is the constituting aspect of ritual. One historical example that he uses to illustrate his position is the temple in Jerusalem. 97 In The Bare Fact of Ritual, Smith argues that sacred things are sacred because they are used in a sacred place, what he calls emplacement. 98 This claim implies that if it is not used in a sacred place it is not sacred. For example, there is no essential difference between the vessels used in a church (or in the temple in his example) and regular vessels other than that they are used in the sacred place. Smith’s way of thinking about ritual, place and emplacement, gives rise to intellectual frameworks. Smith argues that the temple was, metaphorically speaking, a map. 99 Place is for Smith both a physical place, geographically founded, and a metaphorical space. The ritual scholar Ronald Grimes has criticized Smith for connecting ritual to intellectual frameworks in this way. Grimes, argues, and I agree, that rituals do not give rise to mental classification by necessity. It is the interpreter of rituals who makes a move from physical place to a metaphorical space. 100 Instead of saying that ritual place gives rise to metaphorical space Grimes argues that it may do so, depending on the case and depending on an interpreter. Grimes bases his argument on the example that in some rituals in some cultures, reflection is discouraged, unless you belong to a specific class who is encouraged to reflect on ritual. Even in those cases, he sees reflection as an extension of the ritual, rather than part of it. A ritual may or may not prompt reflection. 101 Smith, “The Bare Facts of Ritual”; See the following for a discussion of Smith’s understanding of space in relation to architecture Ann Marie. Yasin, Saints and Church Spaces in the Late Antique Mediterranean: Architecture, Cult, and Community (Cambridge, UK ; Cambridge Univ Press, 2009), chap. 1. 97 He develops this argument in the following book Smith, To Take Place. 98 Smith, “The Bare Facts of Ritual,” 116. 99 Smith, To Take Place, 108. 100 Ronald L. Grimes, “Jonathan Z. Smith’s Theory of Ritual Space,” Religion 29, no. 3 (July 1, 1999): 261–73. 101 Grimes. 96

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Grimes thus approaches place somewhat differently than does Smith. For Grimes, place is but one component in ritual. For Smith it is the constituting component. Place is for Grimes related to the ritual as a whole, as we saw above. For example, he disagrees with Smith that sacred things are sacred because they are located in a sacred place. Instead, sacred things are sacred because of their use irrespective of the place in which they are used, Grimes contends. They can be used outside of sacred places: “Sacrality becomes evident in how people act.” 102 How people approach the sanctuary in a church building manifests the sacrality of the place of the altar. Grimes’ critique of Smith is that sacrality is not a function of place but rather that sacrality becomes evident in the rite as a whole of which place is one component. However, Grimes’ critique of Smith has to be somewhat nuanced. To the credit of Smith, I understand him to change his viewpoint on the relationship between place and ritual in To Take Place. For example, he says that “ritual is not an expression or a response to ‘the Sacred’; rather something or someone is made sacred by ritual.” 103 Smith does place emphasis on place, but for him, ritual is a way to socially make something or someone sacred. I find Smith’s emphasis on place to be quite intriguing and useful for this study. Ronald Grimes’ critique is useful too as he makes a distinction among different levels in how place may be understood. Smith emphasizes the metaphorical level of ritual place whereas Grimes makes a distinction between the physical location (place) and the metaphorical level (emplacement). I believe that the differences between Grimes and Smith have to do with how one reads Smith. Smith’s case examples may be more idealistic. For example, he analyzes Ezekiel’s model of the temple, which is an ideal rite. He therefore ends in a more idealistic description of ritual than Grimes. Grimes opens up for a variety of perspectives and interpretations which may be contradictory yet relevant and useful. 104 Grimes, 266. Smith, To Take Place, 105. 104 Grimes, The Craft of Ritual Studies, chap. 6. 102 103

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I adhere to Grimes’ nuanced way of speaking of place and emplacement. Like Grimes, I use place and ritual place to refer to a physical place. 105 This is where the architectural models of the churches become important for me. They assist me in grounding the rite of entrance in a specific place and to explore its different possibilities, the possibilities of the how it was performed. Emplacement, as I use it refers to a location on a conceptual map or a social hierarchy such as heaven. 106 Emplacement also refers to metaphorically extending the reach of place, such as extending the place toward which the rite is enacted. Emplacement relates to ritual action and ritual language. The act of emplacement is about situating the ritual community, metaphorically, on a conceptual map, in a hierarchical map for example. Emplacement can also refer to ritual time. By this I mean emplacing the ritual community on a historical map. Perhaps one of the fundamental reasons for the differences between Grimes and Smith is their respective proclivity towards seeing ritual starting in spatial terms (Smith) or in actional terms (Grimes). 107 The difference should be seen against a broader intellectual difference in ritual theory, which has to do with whether ritual is viewed as a process and temporal or fixed and set. A way to further explore the idea of place and emplacement is to introduce another important ritual term: liminality. The concept of the liminal is mainly used in rites-of-passage studies and is understood as border, a boundary, or a threshold. 108 A Grimes, 257f. See: Smith, To Take Place; Grimes, The Craft of Ritual Studies, 260. 107 See the introduction Grimes, “Jonathan Z. Smith’s Theory of Ritual Space,” 261. 108 The idea of the liminal was first introduced by van Gennep but then further developed by Victor Turner who put it on the map of ritual studies. Ronald Grimes has also written extensively on the subject. Victor Turner, The Ritual Process: Structure and Anti-Structure, The Lewis Henry Morgan Lectures (Cornell University, 1977); Arnold van Gennep, The Rites of Passage, 1960; Ronald L. Grimes, Marrying and Burying : Rites of Passage in a Man’s Life (Boulder: Westview, 1995); Grimes, The Craft of Ritual Studies; Ronald L. Grimes, “Ritual, Performance, and The Sequestering Sacred Space,” in Discourse in Ritual Studies, vol. 14, Empirical Studies in Theology, 2007, 147–68. 105 106

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threshold, which is here used as a metaphorical boundary, may or may not be physically marked. In relation to church architecture the sanctuary is usually differentiated from the nave by a screen which is a physical boundary. 109 Second, the liminal may be viewed in temporal or processual terms. The threshold becomes something which is crossed, such as crossing the boundary of singlehood to marriage. Initiation rites as a whole are seen as rites of passage in which the term liminality is used as a frame. But the term liminality can also be used to frame a part of a rite. This is how I use it with regard to the entrance rite. The entrance, which is a part of a rite, is framed as a rite of passage in which a threshold is crossed. Grimes and his older colleague Victor Turner who have investigated rites of passage have noted that liminality is characterized by a state of almost there but not yet, “betwixt and between.” 110 The liminal phase is ambiguous because it is a threshold between more or less stable phases, it is a middle phase. 111 It is a phase of uncertainty, where we do not know where we belong. According to Victor Turner liminality is often characterized as “death, to being in the womb, to invisibility, to darkness […].” 112 In relation to this study, the liminal phase is characterized by a sense of unworthiness, sinfulness. The term liminality implies that rites are transformative. The social status of a person is transformed. Baptism, as an initiation rite, can be characterized as a rite of passage in which the catechumen undergoes a social transformation which leads to full membership in a liturgical community. The same thing can be said about marriage, two people cross a threshold after which

Sharon E. J. Gerstel, Thresholds of the Sacred: Architectural, Art Historical, Liturgical, and Theological Perspectives on Religious Screens, East and West (Washington, D.C.: Dumbarton Oaks, 2006); Grimes, “Ritual, Performance, and The Sequestering Sacred Space”; Grimes, The Craft of Ritual Studies, 170. 110 Grimes, Marrying and Burying, 6. 111 Grimes, The Craft of Ritual Studies, 341. 112 Paul F Bradshaw and John Melloh, Foundations in Ritual Studies: A Reader for Students of Christian Worship (London: SPCK, 2007), 75. 109

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they are considered a married couple. 113 Turner argues that the transformation which is characterized by crossing a threshold gives rise to what he calls communitas. In crossing a threshold in a rite, the sacred and the lowly meet, 114 “(a temporary nest of face-to-face […]) creating the necessary social and psychological conditions in which transformation can happen.” 115 In relation to this study, God and the liturgical community meet at the threshold, and the liturgical community is characterized as crossing the threshold and being in communitas with God and one another, the lowly with the sacred. 116 This is where my theological analysis of the content of the prayers will come into play, in order to go deeper into highlighting how this crossing is expressed in the prayers. The concepts of place, emplacement and liminality leads to another important component of ritual, namely of ritual action. This is connected to the process of performing a ritual. In liturgical terms, this is about paying attention to the liturgical event. In the liturgical event, language is used, and the event takes place in a location. But what about the event itself, how can one frame it? Next, I will discuss the terms ritualization and the ritual body. Ritualization and the Ritual Body

By using the concept of liturgical event, I mean to say that the liturgy is not a static rite which is found in a book. The term liturgical event emphasizes that the liturgy involves ritual processes, it focuses on liturgy as a practice which takes place every time it is performed. In the event, language is used and it is performed in a place. If liturgical language focuses on what is said and place focuses on where it takes place, to talk about the liturgy as an event yet implies how it is performed. In the discussion about place and emplacement I also discussed the focus on action See the following Ronald L. Grimes, Deeply into the Bone: Re-Inventing Rites of Passage (Berkeley, Calif.: Univ. of California Press, 2000), 6, 122. 114 Compare this with Smith’s contention that sacred spaces are meeting places between God and humans. 115 Grimes, The Craft of Ritual Studies, 202. 116 c.f., Bradshaw and Melloh, Foundations in Ritual Studies, 83f. 113

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versus place. Here I would like to explore the concept of ritualization and how it relates to ritual action and to the ritual body. Ritualization is used in a variety of ways by different scholars and there is no full agreement on how to use the term. The term has its roots in ethology, describing animal behavior but has been used to frame religious ritual too. In recent years, the term ritualization has been mainly connected to the work of the late ritual scholar Catherine Bell. 117 Bell uses the term ritualization as a way to focus on rites as events. Ritualization is defined by Bell as a strategic and situational practice which differentiates itself from other types of actions. 118 To illustrate her point she uses the example of the Eucharistic meal, which, she argues, differentiates itself from regular meals by means of ritualization. Ritualization is a way of acting rather than a set of acts. In the Eucharistic meal, a regular human action, to eat, is ritualized and differentiated from the regular act of eating a meal. The Eucharistic meal becomes special. Differentiation is therefore a basic feature of ritualization. 119 Furthermore, ritualization is regarded as an act that differentiates the sacred from the profane in the ritual process: In a very preliminary sense, ritualization is a way of acting that is designed and orchestrated to distinguish and privilege what is being done in comparison to other, usually more quotidian, activities. As such, ritualization is a matter of various culturally specific strategies for setting some activities off from others, for creating and privileging a qualitative distinction between the ‘sacred’ and the ‘profane’, and for ascribing such distinctions to realities thought to transcend the powers of human actors. 120

Barry Stephenson, “Ritualization and Ritual Invention,” in The Oxford Handbook of Early Christian Ritual, ed. Risto Uro et al. (Oxford University Press, 2018). 118 Catherine M. Bell, Ritual Theory, Ritual Practice (Oxford University Press, 2009), 74. 119 Catherine Bell, “The Ritual Body and The Dynamics of Ritual Power,” Journal of Ritual Studies 4, no. 2 (July 1, 1990): 299–313. 120 Bell, Ritual Theory, Ritual Practice, 74. 117

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I adhere to her way of using ritualization, with a focus on ritual processes. I find it especially suitable and useful in analyzing the liturgy as an event and how this event is made special. What is also helpful with this term in the way she uses it is that it does not give a universal answer to what a ritual is. How ritualization happens differs and varies depending on culture and local variables. 121 With regard to what has been already discussed regarding liminality, one could say that ritualization is a creative act in which the liminal is both manifested and crossed. Bell also explores how ritualization as a differentiating strategy involves a collective embodied act in which a ritual body both defines the rite and is defined by it. 122 Different ritual agents act in the liturgical event: priests, deacons, lay people, and God relate to each other and to the environment in which they act. According to Bell, ritualization produces these ritual agents and the role they play is manifested in the ritualizing process. 123 I understand Bell to use the term ritual body both individually and collectively and it is not always clear in her writing to which she refers. 124 I make a distinction between ritual body and ritual agents. Ritual agents refer to the various roles (individual usage) which together make up the ritual body (collectively). I recognize that the individual agents have ritual bodies. But ritual bodies cannot be viewed in isolation from other ritual bodies or the environment in which they are formed and act and are acted on. This is why I argue that it is appropriate to speak about the ritual Bell, 112. Bell, 220. 123 Bell, “The Ritual Body and The Dynamics of Ritual Power”; Bell, Ritual Theory, Ritual Practice, 221. 124 Consult the following for her usage of the terms. She is concerned with how the body is socialized into a ritual environment and ultimately masters the ritual. But at the same time the environment of the ritual cannot be separated from the ritual body. Bell, “The Ritual Body and The Dynamics of Ritual Power”; Bell, Ritual Theory, Ritual Practice, chap. 5; Belcher seems to understand that Bell uses the term individually and socially (collectively) Kimberly Hope Belcher, “Ritual Systems, Ritualized Bodies, and the Laws of Liturgical Development,” Studia Liturgica 49, no. 1 (2019): 89–110, https://doi.org/10.1177/0039320718808702. 121 122

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body in collective terms and speak of ritual agents when speaking of individuals. Having different roles implies that ritualization also entails power. Different roles manifest power differently. But power is not understood by Bell as a way of enforcing something. Rather she understands it as established in relationships that involves both consent and desire, influence, and resistance. 125 Power is not something static or in search of a better word, ontological. Power is manifested in ritualization. It seems to me that ritualization, as it has been explored above, has a constructivist element. Ritualization emphasizes the event. In the event, the ritual body establishes itself as a ritual body and the ritual body performs the rite. In the event, the sacred is ritualized and differentiated from the profane. I find the constructivist element of ritualization close to what liturgical theologians have claimed regarding the liturgy, for example, that the church is born in the liturgical event. 126 Against what has been said so far, one could say that the liturgical event is a form of ritualization which constructs the church. 127 It is with this constructivist approach to ritualization that I will bring the introduced terms of ritualization, the ritual body and ritual agents into conversation with the material of this book.

Bell, Ritual Theory, Ritual Practice, 199f. See the following works to mention a few. Aidan Kavanagh, On Liturgical Theology, 2017; Alexander Schmemann 1921–1983, Introduction to Liturgical Theology, vol. 4, Book, Whole (London: Faith Press, 1966); Gordon W. Lathrop, Holy People: A Liturgical Ecclesiology (Minneapolis: Fortress Press, 1999); David W. Fagerberg, Theologia Prima: What Is Liturgical Theology?, 2. ed (Chicago, Ill: Hillenbrand Books, 2004). 127 The conversation between liturgical theology and ritual theory is quite a new field. I am of the opinion that it can be a fruitful exchange. Belcher argues for example that the “laws” taken for granted by liturgical theology can be theoretically reflected on with concepts from ritual theory. Such a law or maxim is the one I mentioned, namely that the church is born in the liturgy. Liturgical theology makes this statement but does not offer tools with which one could theoretically reflect on this. See: Belcher, “Ritual Systems, Ritualized Bodies, and the Laws of Liturgical Development.” 125 126

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My goal in this section has been to explore different theoretical starting points, establish analytical terms and make some methodological considerations. In what follows I operationalize my research questions and to construct analytical questions. Operationalization of the Research Questions

My overall purpose in this book has been to create a better understanding of how the Sedrō of Entrance has been practiced in earlier periods and architectural contexts and to investigate what role the entrance rite have had in constructing the sanctuary as a sacred space and the worshipping community as church. In connection to this purpose, two research questions were posed: a) How was the rite of entrance into the altar, in the Syriac Orthodox liturgy, performed during the 9th–13th centuries? b) How does the rite of entrance construct the sanctuary as sacred space and the worshipping community as church? In light of the discussion above I would like to pose analytical questions in order to answer my two research questions. By analytical questions, I mean a further operationalization of the research questions, that is, I am relating the research questions to the theoretical concepts presented above. The analytical questions include the various concepts that I presented in the theoretical starting points. Each analytical question will be answered in a separate chapter. The first analytical question is the following: -

How were the church buildings arranged, in which the Syriac Orthodox entrance rite was performed?

This question will be addressed in chapter 2. The first research question relates to material evidence as well as textual evidence. As it was laid out in the theoretical starting points regarding liturgical history, liturgy is a multi-textured practice. For this reason, I choose to widen the data range to include architectural sources. My goal with answering this question is ultimately to investigate the physical boundary between the sanctuary and the nave.

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY The second analytical question: -

How do the liturgical handbooks of the Syriac Orthodox Liturgy prescribe the entrance into the sanctuary and altar during the 9th–13th centuries? This question is addressed in chapter 3.

The main focus of this chapter, as the question states, is to discuss the prescription of the entrance rite in these centuries. The rationale for this chronological period is founded in what I laid out in the previous research section, namely, the Sedrō of Entrance was introduced to the liturgical manuscripts in the 9th century and underwent development in the centuries that followed, namely through the 13th century. My goal is to trace continuities as well as discontinuities in the prescriptions. The third analytical question is also related to the first research question: -

Which themes are recurring in the liturgical texts prescribed to be said at the entrance into the altar? This question is addressed in chapter 4.

If the first analytical question is about the architectural context in which the liturgy was performed and the second analytical question is about the prescription of the performance of the rite of entrance, then this third analytical question is about the actual texts that were used at the entrance into the sanctuary. This question functions as a springboard between the first and the second research question and invites a reflection both from the concepts introduced in the liturgical history section and the liturgical text section. This question is answered in chapter 4 and concerns the texts that were used. The analytical question relates to the first research question since these prayers were prescribed to be used in the entrance rite. It also relates to the concepts of liturgical text, language, and speech and how they interact. Liturgy is not found in a handbook and texts are not the same as liturgical practice. Rather, texts are used in the liturgical event and for that reason what was said at the entrance becomes important.

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My goal is to bring text, place and the liturgical actions into conversation. Chapters 2–4 will lay out these different components. The chapters lay out a case, which will in the chapters that follow be analyzed. In relation to the second research question the following analytical questions are posed: -

How does the entrance rite ritualize the ritual place? This question is addressed in chapter 5. How does the entrance rite ritualize the ritual body? This question is addressed in chapter 6.

In answering these questions, I engage the analytical concepts which were laid out in the theory section above. In both questions, I use the terms “ritualize,” “ritual place,” and “ritual body.” As I discussed in the theory section, I understand ritualization to be a strategy of differentiation and thus to be understood as a verb. Since the focus is on ritual processes, in answering these questions I will analyze the texts that were used in the ritual process, since these are an integral part of the act of approaching the sanctuary.

MATERIAL

In this section, I will present an overview of the primary material that I have used. The material consists of mainly two types. The first and most important one is liturgical manuscripts dating from the 9th to the 13th century. The period has been chosen as a limit for two main reasons: the first reason is that previous research suggests that the entrance rite underwent significant development in this time period and that it is therefore a relevant period to study for continuity and discontinuities in the prescribed practice. The second reason is that this gives me a manageable amount of material to handle, but still enough for answering the research questions that have been posed. Other historical sources used will be presented in relevant chapters. They are used in so far as they are relevant to the research question, whereas the manuscripts are the main sources. The other type of material used is architecture. Architectural plans, as I have argued, are important for the study of liturgy as a multi-textured-practice and present the component of place in

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the rite. I now present a short overview of the two types of material and present the architectural material more in-depth in a later chapter. Manuscripts

The first morning I walked on the streets of London I was mesmerized by all the people and the traffic. As I got closer to the British Library where I would spend a week to look at ancient manuscripts, I realized that this may be one of the few libraries in the world where there is a line to get in. So, I stood in line and waited. Finally, after going through security and getting my card I got my hands on the first batch of manuscripts that I was looking at that day. I examined a manuscript and could see that it had wax drops on its paper pages. The aroma of incense was tangible, and I was amazed at how after more than 1000 years, it had kept its scent. My fingers got black from handling the manuscripts, probably dirt and incense that had gotten stuck to the pages. Both the wax and the scent revealed that this material was not mere paper, but had been a living source, used by a liturgical community. The manuscripts which I was examining had been brought from the Syrian monastery in the desert of Egypt (Wadi al-Natrun) during the time of the British occupation of Egypt. 128 The manuscripts contained almost exclusively the rites for eucharistic celebrations, sometimes baptism and some feast days such as the consecration of water at the feast of Epiphany. 129 Sources can be used for different purposes and I use the liturgical handbooks as witnesses of the past to reconstruct a historical rite 128 Sebastian Brock, “Without Mushê of Nisibis, Where Would We Be? Some Reflections on the Transmission of Syriac Literature,” in Journal of Eastern Christian Studies, vol. 2004, 56:1–4, n.d., 15–24; Sebastian Brock, “Abbot Mushe of Nisibis, Collector of Syriac Manuscripts,” in Gli Studi Orientalistici in Ambrosiana Nella Cornice Del IV Centenario, 1609–2009: Primo Dies Academicus, 8–10 Novembre 2010, vol. 2012, Orientalia Ambrosiana 1 (Roma: Bulzoni/Milano: Biblioteca Ambrosiana, n.d.), 15– 32. 129 The following work uses some of the manuscripts in this study but focusing on the liturgy of the blessing of waters at Epiphany. Nicholas E. Denysenko, The Blessing of Waters and Epiphany: The Eastern Liturgical Tradition (Farnham, Surrey, England; Ashgate, 2012).

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and to retrieve the Sedrē of Entrance. All but one manuscript used are located at the British Library; one is from the Bibliothèque Nationale in Paris (Paris Syriaque 71). For all manuscripts, I follow the dating of the respective catalogue unless other researchers have found reasons to challenge this dating. The manuscripts at the British Library were brought to England during the Imperial time. The Syrian monastery had long since not been occupied by Syriac monks. During the time of the Christological controversies it was used as a stronghold for the Syriac Orthodox Church, outside the reach of the Byzantine Empire and from where many church leaders of the Syriac miaphysite movement could govern the church from a distance. The notable patriarch Severus of Antioch (+538) was sent into exile due to his stance in the Christological issue of the natures of Christ. Severus rejected, together with other miaphysites, the teaching of the Council of Chalcedon in 451 and was consequently deposed from the See of Antioch. By means of letters he wrote and sent from there to his scattered followers. 130 The monastery was bilingual (Coptic, Syriac) and perhaps for period even trilingual (Arabic, Coptic, Syriac). The desert of Wadi AlNatrun has an optimal climate for the preservation of manuscripts. It is dry and has almost no humidity, which has preserved the manuscripts in a relatively good condition. It is not a surprise that many of the oldest manuscripts in the world have been found in Egypt. The manuscripts found at the Syrian Monastery were brought there by, among others, Moses of Nisibis (+ 900–950 AD). Thanks to him the oldest Syriac manuscripts in the world are available to scholars today. 131 V.C Samuel, “The Council of Chalcedon and the Christology of Severus of Antioch,” Church History: Studies in Christianity and Culture 27, no. 4 (December 1958): 372; Roberta C. Chesnut, Three Monophysite Christologies: Severus of Antioch, Philoxenus of Mabbug and Jacob of Sarug, Oxford Theological Monographs (London: Oxford University Press, 1976). 131 Sebastian Brock and Lucas Van Rompay, Catalogue of the Syriac Manuscripts and Fragments in the Library of Deir Al-Surian, Wadi Al-Natrun (Egypt), vol. 227, Orientalia Lovaniensia Analecta (Uitgeverij Peeters en Departement Oosterse Studies, 2014). 130

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The important work by Sebastian Brock and Lucas van Rompay contains an invaluable introduction to the manuscripts of the British Library and their relationship to their original home at the Syrian Monastery in Egypt. 132 While Wright’s catalogue is valuable, the work of Brock and van Rompay provides new insights into these manuscripts and into how they potentially relate to each other and were originally part of other collections in the Syrian Monastery. 133 Their work is mainly on the existing manuscripts at the monastery but complements this with an insight into how the manuscripts entered and left the monastery, not the least those purchased by Henry Tattam, who came to the monastery in 1838 with the authority from the British treasury to purchase all the manuscripts at the library. 134 He was not able to purchase all manuscripts, but was able to get over 300. Among these were Add 14425–14739, which include almost all the manuscripts that I am using for this book (except the one located in Paris). The BL Add 17128 presented below was purchased later by one Auguste Pacho, an Alexandrian who on behalf of William Cureton, was able to negotiate the purchase of more than 150 manuscripts for the British Museum (BL Add 1710–17274) in 1845. 135 Brock and van Rompay made other discoveries regarding the relationship of the monastery with other monasteries and places and the exchange of manuscripts that had taken place. It was previously noted that a large number of the manuscripts of the Syrian Monastery was brought there by Moses of Nisibis. However, many of the manuscripts were also donated and purchased by the monastery in later periods. It is worth noting the good relationship between the Syrian monastery of St Mark in Jerusalem and the Syrian Monastery in Egypt as well as the

Brock and Van Rompay; Brock, “Without Mushê of Nisibis, Where Would We Be? Some Reflections on the Transmission of Syriac Literature.” 133 Brock and Van Rompay, Catalogue of the Syriac Manuscripts and Fragments in the Library of Deir Al-Surian, Wadi Al-Natrun (Egypt). 134 Brock and Van Rompay xvii. 135 Brock and Van Rompay. 132

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43

borrowing and copying of books by Michael the Great (+1199) to his monastery in Mor Barsawmo close to Malatya, Turkey. 136 There might be other manuscripts that I am not aware of which contain the rite of entrance in other libraries in the world and await cataloguing. However, since my goal is not to make any exhaustive study and systematization of all the extant manuscripts, I have chosen to limit myself to the ones described above. The content of the prayers varies, which suggests that they have different histories and are from different locations, albeit belonging to the same rite of the Syriac Orthodox liturgy. The following quotation by Moses bar Kipho (+903) illustrates how liturgical handbooks vary, to his annoyance: 137 The prayer of ‘glory be to the Father and to the Son and to the Holy Spirit’ does not belong to the liturgy, but it has been included by priests. This is known from the books of the priests which everybody writes according to his own wishes. They are not similar. The books of the Old and New Testaments are exactly the same and they differ not in a single place. But regarding the books of the priests, you see that there are many and large differences.

‫ܨܠܘܬܐ ܓܝܪ ̇ܗܝ ܕܫܘܒܚܐ ܠܐܒܐ‬ ‫ܘܠܒܪܐ ܘܠܪܘܚܐ ܩܕܝܫܐ܆ ܠܘ ܡܢ‬ ̈ ‫ ܐܠܐ‬.‫ܐܝܬܝܗ‬ ̇ ‫ܠܩܫܝܫܐ‬ ‫ܩܘܪܒܐ‬ ̇ ‫ ܘܐܝܕܝܥܐ ܗܕܐ ܡܢ ܗܝ‬.‫ܡܥܠܐ‬ ̈ ‫ܕܦܢܩܝܬܐ‬ ̈ ‫ܕܩܫܝܫܐ ܟܠܚܕ ܐܝܟ‬ ̇ ‫ ܘܠܝܬ ܒܗܝܢ‬.‫ܨܒܝܢܗ ܟܬܒ ܠܗ‬ ̈ ‫ܕܫܠܡܢ‬ ̈ ‫ܟܬܒܐ ܓܝܪ‬ .‫ܠܚܕܕܐ‬ ̈ ‫ܡܫܚܠܦܢ‬ ‫ܕܥܬܝܩܬܐ ܘܚܕܬܐ ܠܐ‬ ̈ ‫ܦܢܩܝܬܐ‬ .‫ܘܠܐ ܒܚܕܐ ܕܘܟܬܐ‬ ̈ ̈ ‫ܫܘܚܠܦܐ‬ ‫ ܚܙܐ ܐܢܬ ܒܗܝܢ‬.‫ܕܩܫܝܫܐ‬ ̈ ‫ܣܓܝܐܐ ܘ̈ܪܘܪܒܐ‬

I do not know if Moses knew the manuscripts I study, but he lived in the time period when some of these manuscripts were produced, and it is not unlikely that he even held some of them in his hands.

Brock and Van Rompay. R. Hugh Connolly, Two Commentaries on the Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bār Kēphā: Together with the Syriac Anaphora of St James and a Document Entitled the Book of Life, Text and Translation Society. Publications (London: Text and Translation Society, 1913), 31. 136 137

44

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

All manuscripts which will be briefly introduced below will be discussed more thoroughly in Chapter 3. All these manuscripts contain more than the Sedrō of Entrance. They are liturgical manuscripts that contain anaphoras and sometimes other liturgical rites. I have not addressed this issue in this study. The reason for this decision is simple: it is not my purpose and goal to exhaustively describe the manuscripts and their content in their entirety. Rather, the focus has been to analyze them for the entrance rite and specifically the Sedrō of Entrance. BL Add 14494

This liturgical manuscript dated to the 9–10th century by Wright. This manuscript has the features that fall under early Serto. The olaph and tau in this manuscript are cursive. In addition to this the he, waw and mim are closed as well, which puts this manuscript post 8th century. The manuscript contains the Sedrō of Entrance. BL add 14520

This manuscript is dated to the 9th or 10th century and written on vellum. The script in this manuscript is estrangelo of the second stage. 138 It is characterized by open he, waw and mim. It has no cursive letters such as the olaph. The second stage estrangelo script dates from the 5th century and onwards. BL Add 14495

BL Ad 14495 is a liturgical manuscript dated to the 10th or 11th century by Wright. The olaph are cursive and the shin are still not rounded which puts the manuscript in the time period of 8–12th centuries. It is written on vellum. The manuscript is in relatively good condition with some lacunae. BL Add 14496

This liturgical manuscript is in bad condition. It is written on vellum and dates from the 10th or 11th century. The olaph are Brock and Van Rompay, Catalogue of the Syriac Manuscripts and Fragments in the Library of Deir Al-Surian, Wadi Al-Natrun (Egypt). 138

CHAPTER ONE. INTRODUCTION

45

cursive and the shin are still not rounded. The script is early serto. The manuscript contains the Sedrō of Entrance. BL Add 17128

This manuscript is dated to the 10th or 11th century. The script is early serto. It is written on vellum. Paris Bibliothèque Nationale fonds syriaque 71

This manuscript is dated to 1059 AD by a colophon. It was written in a village close to the city of Melitene and used by a deacon in 1316 AD. 139 The manuscript contains the Sedrō of Entrance and a later hand has written what appears to be additions on the margin. BL Add 14498

This liturgical manuscript has been dated to AD 1133 by a colophon. It was written on vellum. According to the colophon at the end of the manuscript it was written during the time of Patriarch John of Antioch. This was John X, Isho’ bar Shushan. For a certain period, this patriarch had withdrawn due to the double election of another, a certain Athanasios VI Hoye. After the death of Athanasios John returned as the sole patriarch. He spent most of his time in Diyarbakir rather than in Malatya, due to what Michael the Great frames as “Byzantine oppression.” 140 It contains the Sedrō of Entrance. BL add 14499

This liturgical manuscript is written on vellum and is dated to the 11th or 12th century. The script of the manuscript is early serto as

139 Baby Varghese, “Early History of the Preparation Rites in the Syrian Orthodox Anaphora,” in Symposium Syriacum VII: Uppsala University, Department of Asian and African Languages, 11–14 August 1996 (Rome: Pontificio Istituto Orientale, 1998), 134. 140 Lucas Van Rompay, “Yuhanon X, Isho’ Bar Shushan,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, ed. Sebastian P Brock et al. (Georgias Press, 2011).

46

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

it has mostly cursive olaphs, waw and he as well. The shin is still square bracket. BL Add 14691

This liturgical manuscript is dated through a colophon to 1230 AD. The manuscript is imperfect and contains lacunae here and there. The manuscript contains the Sedrō of Entrance. Syriac Transliteration and Translation Style

I use Syriac text extensively. The manuscript texts appearing in this study are my transcriptions. The manuscripts have not been published but are available at different libraries. I have transliterated some important Syriac terms to make them available to the non-Syriac reader. I use modern West Syriac vocalization when transliterating the terms. The reason for this choice is that West Syriac vocalization is utilized today in the Syriac Orthodox Church and since this is not a dissertation in linguistics, I have not discussed the question of vocalization and have not attempted at a discussion on how the texts would have been vocalized in the time period of the manuscripts. A survey of research publications and studies transliterating Syriac texts will quickly show that various conventions are employed, i.e., it is not unusual to adopt varying transliteration styles. All manuscript texts in this study have been translated into English for the very first time to my knowledge. My goal with the translations has been to find a balance between representing the Syriac in as literal a way as possible while trying to make sense in English. Understandable English has been the more important principle and discussions of translations and difficulties with translating certain terms are provided when necessary. The Syriac text is also available next to the translation for the sake of the Syriac reader who will then be able to read the original text. Sometimes, the Syriac text is followed by three consecutive periods. If not noted, this refers to lacunae in the manuscripts which have rendered the text unreadable.

CHAPTER ONE. INTRODUCTION

47

Overview of Sedro of Entrance

The lists below provide an overview of the prayers. The first list gives three pieces of information, the siglum of the MS where the Sedrō of Entrance is recorded, its dating and the number of Sedrē of Entrance each MS contains. The second table records the title of each Sedrō of Entrance, which is the first sentence of the prayer, the numbering of the same which will be used to refer to the individual prayer and finally the sigla of the MSS in which the prayer is recorded. A total of 21 Sedrē of Entrance are recorded here. Table 1.2: List of MSS with dating and number of sedrē Ms Siglum BL Add 14494

Dating 9/10th century

Nr of Sedrē 2

BL Add 14496 BL Add 17128

10/11th century 10/11th century

5 8

BL Add 14520 BL Add 14495

Paris Syriaque 71 BL Add 14499 BL Add 14498 BL Add 14690 BL Add 14691

9/10th century 10/11th century

1059 AD 11/12th century 1133 AD 1182 AD 1230 AD

1 4

1 3

4 10 1

Table 1.3: Name of sedrō and cross reference Title of sedro

Number

Sigla of mss where it occurs

‫ܐܠܗܐ ܗܘ ܠܐ ܥܒܝܕܐ‬ ‫ܘܠܐ ܡܬܡܠܠܢܐ‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܗܘ‬ ‫ܥܒܘܕܐ ܘܡܬܩܢܢܐ‬ ‫ ܗܘ ܢܫܡܬܐ‬.‫ܕܟܠ‬ ̈ ‫ܕܥܠܡܐ‬ ‫ܦܪܘܩܝܬܐ‬

S1

BL Add 14494

S2

BL Add 14495 BL Add 14496 BL Add 17128 Paris Syriaque 71 BL Add 14499 BL Add 14498

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬ ‫‪BL Add 14495‬‬ ‫‪BL Add 14496‬‬ ‫‪BL Add 17128‬‬ ‫‪BL Add 14499‬‬ ‫‪BL Add 14499‬‬

‫‪S3‬‬

‫ܐܠܗܐ ܗܘ ܪܒܐ ܗܘ‬ ‫ܡܬܘܡܝܐ ܗܘ ܝܕܘܥܐ‬ ‫̈‬ ‫ܕܟܣܝܬܐ‬

‫‪S4‬‬

‫ܠܟ ܐܠܗܐ ܡܪܚܡܢܐ‬ ‫ܟܣܝܐ ܕܠܐ ܡܬܒܨܐ‬ ‫ܠܟ ܗܟܝܠ ܘܩܕܡܝܟ‬ ‫ܒܘ̈ܪܟܝ ܕܠܒܝ ܟܐܦ ܐܢܐ‬ ‫ܥܡܘܪܐ ܕܫܡܝܐ‬ ‫ܘܕܐܪܥܐ‬ ‫ܐܠܗܐ ܗܘ ܠܐ‬ ‫ܡܣܬܝܟܢܐ ܘܠܐ‬ ‫ܡܫܬܚܠܦܢܐ ܒܠܚܘܕܘܗܝ‬

‫‪S7‬‬

‫ܡܪܐ ܛܒܐ ܘܒܣܝܡܐ‬ ‫ܘܡܟܗܢܢܐ ̈‬ ‫ܕܥܠܡܐ‬ ‫ܫܘܒܚܐ ܠܟ ܟܣܝܐ‬ ‫ܕܐܬܓܠܝ ܘܓܢܝܙܐ‬ ‫ܕܐܬܚܙܝ‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܗܘ‬ ‫ܓܢܝܙܐ ܘܡܥܠܝܐ‬ ‫ܘܐܚܝܕ ܟܠ ܒܚܝܠܐ‬ ‫ܕܡܠܬܗ‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ‬ ‫̇ܗܘ ܪܡܐ ܒܟܝܢܐ ܘܠܐ‬ ‫ܡܬܕܪܟܢܐ ܒܗܘܢ‬ ‫ܐܠܗܐ ܗܘ ܛܒܐ‬ ‫ܒܟܝܢܗ ܘܝܗܒ ܩܘܕܫܐ‬ ‫̈‬ ‫ܠܩܕܝܫܐ ܒܛܝܒܘܬܗ‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ‬ ‫̇ܗܘ ܪܝܫ ܟܘܡ̈ܪܐ‬ ‫ܫܘܒܚܐ ܠܟ ܪܝܫ‬ ‫ܟܘܡܪܐ ܫܡܝܢܐ‪.‬‬ ‫ܐܠܗܐ ܗܘ ܠܐ‬ ‫ܡܬܚܙܝܢܐ ܘܠܐ‬ ‫ܡܬܕܪܟܢܐ‪.‬‬ ‫ܡܪܝܐ ܐܠܗܐ ܕܝܠܢ܆ ܗܘ‬ ‫ܪܒ ܫܡܐ ܘܕܚܝܠܐ‬

‫‪BL Add 14690‬‬

‫‪S5‬‬

‫‪BL Add 14494‬‬ ‫‪BL Add 14495‬‬ ‫‪BL Add 17128‬‬ ‫‪BL Add 14690‬‬

‫‪S6‬‬

‫‪BL Add 17128‬‬ ‫‪BL Add 14690‬‬ ‫‪BL Add 14498‬‬ ‫‪BL Add 14690‬‬

‫‪S8‬‬

‫‪BL Add 17128‬‬ ‫‪BL Add 14690‬‬

‫‪S9‬‬

‫‪BL Add 14690‬‬

‫‪S10‬‬

‫‪BL Add 14690‬‬

‫‪S11‬‬

‫‪BL Add 14690‬‬

‫‪S12‬‬

‫‪BL Add 14498‬‬ ‫‪BL Add 14690‬‬ ‫‪BL Add 14690‬‬

‫‪S13‬‬

‫‪BL Add 14520‬‬ ‫‪BL Add 17128‬‬

‫‪48‬‬

‫‪S14‬‬

‫‪S15‬‬

CHAPTER ONE. INTRODUCTION ̇ ‫ܒܫܡܝܐ ܘܥܠ‬ ‫ܟܠܗ‬ ‫ܐܪܥܐ‬ ‫ܐܠܗܐ ܗܘ ܕܒܫܪܪܐ‬ ‫ܐܝܬܝܟ ܡܠܦܢܐ ܛܒܐ‬ ‫ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ‬ ‫ܟܠ ܗܘ ܕܒܠܚܘܕܘܗܝ‬ ‫ܩܕܝܫܐ‬ ‫ܐܠܗܐ ܗܘ ܕܡܢܗ ܟܠ‬ ‫ܛܒܬܐ ܡܫܪܝܐ܆ ܘܒܗ‬ .‫ܠܫܘܡܠܝܐ ܐܬܝܐ‬ ‫ܡܪܝܐ ܐܠܗܐ ܗܘ‬ ̈ ‫ܕܥܒܕܬ‬ ‫ܥܒܕܐ‬ ̈ ‫ܬܡܝܗܐ ܒܡܩܕܡܘܬ‬ ‫ܝܕܥܬܟ ܫܪܝܪܬ‬ ‫ܡܫܝܚܐ ܐܠܗܢ ܗܘ‬ ‫ܦܫܝܛܐ ܒܟܝܢܐ ܘܣܓܝ‬ ̈ ‫ܡܢܘܬܐ ܒܡܥܒܕܢܘܬ‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ‬ ‫ܗܘ ܕܟܕ ܐܝܝܬܟ ܠܐ‬ ‫ܡܒܣܪܐ ܘܠܐ‬ ‫ܡܣܬܝܟܢܐ ܗܘܝܬ‬ ‫ܒܪܢܫܐ ܒܨܒܝܢܟ‬

S16 S17

49

BL Add 14495 BL Add 17128 BL Add 14496

S18

BL Add 14496

S19

BL Add 14496

S20

BL Add 17128

S21

BL Add 14498

Architectural Sources

In this study, architectural plans will provide data to contextualize the entrance rite. I see the architectural plans showing where the entrance rite was performed, and which provide the physical limits and possibilities for the entrance rite. The rationale for choosing the architectural plans that I describe in Chapter 2 is that the churches on which the plans are based on were used for Syriac Orthodox liturgy and gives me a way to locate where the entrance rite was performed. The study on which I will mainly base my discussion on church plans is the doctoral thesis of Elif Keser-Kayaalp named Church Architecture of Northern Mesopotamia – AD 300–800. 141 The Elif Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300–800, vol. I (Unpublished PhD dissertation, Oxford University, 2008). 141

50

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

dating of her study does not correspond to the dating of the manuscripts I use. In fact, Keser-Kayaalp’s study ends where my manuscripts begin. The reason why I still choose to build on Keser-Kayaalp’s study is because many of the churches she describes were used in later periods including the time period of the manuscripts used in this book, and in fact many are used by the Syriac Orthodox today. Keser-Kayaalp’s study provides, to my knowledge, the best up-to-date study on the architecture. To my knowledge there is no other comprehensive study covering a later period. The time span of 300–800 is important since much happened in church architecture during this time period regarding the separation of the sanctuary from the nave. 142 Another limitation is a regional one, namely she deals primarily with Northern Mesopotamia. This was certainly a stronghold of the Syriac Orthodox Church. Why this region is so interesting is because it covers a region which early on (640 A.D) came under the Arab Empire. A comprehensive study and potential typology of other regions and other time periods is still wanting.

RESEARCH PROCESS

Conducting this study has included several steps, from choosing and gathering data, to formulating research questions and writing the text and everything in between. I will here first clarify how I have approached the manuscripts and analyzed them. Then secondly, I will clarify how I have approached architecture and thirdly, how manuscripts and architecture have been related. The main steps in handling the manuscripts have consisted in, 1) locating the manuscripts, 2) analyzing the manuscripts for relevance using the following criteria:

See the following for a good overview in the East. Both architectural and textual sources are discussed. Robert Taft, “The Decline of Communion in Byzantium and the Distancing of the Congregation from the Liturgical Action: Cause, Effect, or Neither?,” in Thresholds of the Sacred : Architectural, Art Historical, Liturgical, and Theological Perspectives on Religious Screens, East and West, ed. Sharon E. J. Gerstel (Washington, D.C.: Dumbarton Oaks; 2006), 27–52. 142

CHAPTER ONE. INTRODUCTION

51

(a) Time period: were they relevant for the time period of this study? Here I looked at specifically when the Sedrō of Entrance entered the liturgy and the liturgical manuscripts. (b) Type of manuscript: was it a liturgical manuscript used for the eucharistic liturgy. If yes, then: (c) Did it contain the Entrance rite and the Sedrō of Entrance? To the best of my knowledge, I have used all available liturgical manuscripts from the relevant time period. Following this process, the order of the liturgy was then transcribed, and the prayers were transcribed and then translated and prepared for coding and further analysis. The contents of the manuscripts were used for historical reconstruction of the rite. This was done by a close reading of rubrics, contents, comparing the manuscripts to one another. All this was done in order to reconstruct a prescribed liturgical practice and to be able to lay out the text of the Sedrō of Entrance which would then be used in later chapters. The reconstruction of the prescribed rite is found in chapters 3–4 of this book. My discussion on architecture relies completely on secondary literature. Even though very few of the manuscripts contain any information about where they might have been used, yet internal evidence in the manuscripts provide some information regarding where in the building the different parts of the rite are to be performed. I introduce plausible church models in Chapter 2 and present them as the place where the prescribed rite has taken place. The process of examining the liturgical manuscripts involved transcription and translation of the Sedrō of Entrance. The result of this process is presented in Chapter 4. There I present the Sedrō of Entrance as found in the liturgical manuscripts. My intention is for the reader to continuously be able to follow me in discussing the results on which the next chapter is partly founded. Part of the process of analyzing the texts involved a close reading and breaking down each text into smaller units of meaning, coding these, and trying to find similarities and dissimilarities between the codes. I have read these codes several

52

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

times and tried to find themes under which the codes would qualify. This process also involved relating the examined material to the place and the action that to which they were possibly related. This is motivated by the theoretical starting points described above. The result of this process is presented in chapters 5 and 6. The two themes which are presented in chapters 5 and 6 are related to my analytical questions. The theme discussed in chapter 5 is an answer to how the ritual place is ritualized and the theme in chapter 6 is an answer to how the ritual body is ritualized. The analysis of the content is a theological analysis which is then related to the ritual process. In other words, text is related to the two components of place and action. This is why chapters 2 and 3 are important because they establish where the prayer is said, and chapter 4 establishes what is said. These parts are brought together in a constructive analysis where I describe an interaction between text, place, and action in the process of ritualization.

LIMITATIONS

The research questions addressed in this dissertation are limited by the material chosen. I have chosen to limit the scope of the material to only include the entrance rite into the sanctuary and the altar in the mentioned time period in order to be able to conduct the study in a limited period of time. To the best of my knowledge, I have used every known liturgical manuscript from this time period which contains the entrance rite. Even so, I cannot be absolutely sure that other manuscripts do not exist, which I have not consulted or am even aware of, and which may have led to a different result. Moreover, we cannot be absolutely sure how the liturgy was celebrated. It is probable that the actual celebration varied over time and between contexts. Given this situation, I still think that it is plausible to reconstruct the prescribed rite of entrance based on the liturgical manuscripts. The combination of different materials, such as architecture and other historical sources will also help me to corroborate the reconstruction.

CHAPTER ONE. INTRODUCTION

53

I investigate the entrance into the sanctuary and the altar and more specifically the Sedrō of Entrance. The entrance rite is a liminal component of the liturgical rite. As such, it bridges two parts of the liturgy to one another. With it ends the liturgy of the word and with it begins the Eucharistic liturgy. The liminal phase of a rite is a phase of almost there but not yet. While not universally applicable, yet the idea of liminality is an idea which proposes that it is a place of creativity, where interesting things are expressed and take form. Furthermore, in relating text, place, and action to one another I do not claim that ritual agents think what I am thinking. Part of my understanding of ritualization is that those who participate in a rite do not necessarily reflect on what is going on in the rite. This is not my concern in this study. I am the one who is bringing these components into conversation with one another and interpret the liturgy as a multi-textured practice. Therefore, I am not attributing meaning or intentions to participants in the rite. Even if I did have access to the minds of the participants and would be able to ask them questions, their answer would be, what theologians have called secondary theology and not primary theology. That is to say, their answer would be prompted by my questions and, in effect, would be a reflection on their experience of the rite. This study constitutes my reflection of the rite. Finally, this study is interdisciplinary in that it brings together liturgical studies and ritual studies. This means that I do not go into depth into each field. That would be too much for one study.

DISPOSITION

Following this introductory chapter, chapter 2 creates an architectural context for the entrance rite with a special focus on church plans. In chapter 2 I attempt to locate the place where the entrance rite was performed. In chapter 3 the rite of entrance will be explored and reconstructed based on the prescribed rite in the liturgical manuscripts. The church plans will also be engaged, to discuss the possibilities of where in the church the rite may have been performed. In the following chapter, chapter 4, the text of Sedrō of Entrance will be presented in Syriac with an accompa-

54

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

nying English translation. Part of the research result is to investigate into what was said and where it was said. This chapter presents what was said. Two themes will be chosen which will be engaged in chapters 5 and 6. In chapter 5 I discuss the concept ritualization and how it brings together text, action and place in constructing the sanctuary as sacred space. Chapter 6 will discuss how ritualization constructs the ritual body. But I will also discuss the concepts emplacement and differentiation in relation to the two themes presented. Finally, in the concluding chapter all different parts of this study will be brought together and summarized and discussed.

CHAPTER TWO. ARCHITECTURAL CONTEXT FOR THE SEDRO OF ENTRANCE INTRODUCTION TO THE CHAPTER

In the theoretical starting points, I argued for the importance of including architectural evidence in studying the entrance rite. The reason for including this type of source material is based on the presupposition that liturgy is a multi-textured practice. A consequence of this position is that a wider range of data could be included when studying a ritual. In this chapter I introduce architectural arrangements as the context for the rite of entrance. My first research question: how was the rite of entrance into the altar, in the Syriac Orthodox liturgy, performed during the 9th-13th centuries? will be answered in three chapters, one for each analytical question. In this chapter, the first analytical question is addressed: -

How were the church buildings arranged, in which the Syriac Orthodox entrance rite was performed?

This question is related to one of the components of the rite of entrance, that of ritual place. My intent with this chapter is to introduce different church models in order to understand how the place, where the prayers which will be analyzed were prayed, looked like. Or to put it differently, to understand what entrance refers to in the physical church building. In the theoretical part where I discussed the question of ritual place, I noted its relation to emplacement and liminality. Emplacement is concerned with how a ritual community is emplaced on a conceptual map in the 55

56

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

process of the ritual. Liminality is concerned with thresholds in rites and how these are crossed. These terms are analytical concepts which relate to the ritual process. The process of crossing a threshold and being emplaced on a conceptual map can be marked by a physical counterpart, a barrier of some kind such as a wall which separates the sanctuary from the nave with a small door and which is covered by a curtain. My goal then in this chapter is to present several church plans and to discuss the physical mark of different churches and the gradual physical separation of the sanctuary from the nave. My choice of church plans is based on the regions where the Syriac Orthodox liturgy was performed. Whenever possible, internal evidence in the manuscripts has served as guiding principle for the choices. By “internal evidence” I mean colophons which associate a manuscript with a particular church or place. Internal pieces of evidence can also refer to words referring to specific objects which only exist in certain types of churches, such as the thronos in one example below. The bema 1 is not mentioned in the liturgical manuscripts, but they are still included in the overview presented bellow since many of the urban-type churches, which would have been used by the Syriac Orthodox have a bema-structure. 2 However, the use

The term bema is used in the introduction of this book to refer to the Gospel stand. In the celebration of Syriac Orthodox liturgy today, the bema is movable. After the liturgy of the word it is moved to the side of the altar, northern or southern side – local variations exist. In this historical time period, the bema refers to a u-shaped structure standing in front of the sanctuary and connected to it either by a bridge from the sanctuary (Solea in Byzantine churches) or in East Syriac use, by stairs from the nave. The bema in West Syriac tradition was most likely much smaller than its East-Syriac counterpart and had a different function. See the following works for images and a discussion about this structure. Emma Loosley, Texts and Studies in Eastern Christianity, Volume 1 : Architecture and Liturgy of the Bema in Fourth- to-Sixth-Century Syrian Churches (Leiden, NLD: Brill, 2012); Robert Taft, “Some Notes on the Bema in the East and West Syrian Traditions,” in Liturgy in Byzantium and Beyond, vol. 494 (London: Variorum, n.d.), 326–59. 2 See the following for a detailed study of the bema churches Loosley, Texts and Studies in Eastern Christianity, Volume 1. 1

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of the bema in Syriac Orthodox liturgy is very unclear. 3 The regional differences were probably significant. The use of the bema also differed over time. It is quite probable that bema churches were used in specific time periods in the Syriac Orthodox churches. 4 The chapter is divided into four parts. In the first part I will discuss urban type churches, in the second part rural type church, in the third part I will discuss the universality of the separation of the sanctuary from the nave and then finally discuss what conclusions I draw from the three previous parts.

URBAN TYPE

The Syriac Orthodox Church emerged on the Eastern borders of what was then the Roman Empire in Northern Syria, Mesopotamia, Turabdin and Osrhoene. 5 From the 6th century and onwards it had a distinct line of patriarchs starting with Severus of Antioch with periods of big internal tensions. Periodically there were three simultaneous so-called anti-patriarchs. 6 From the 7th century onwards the geographical area where the church was located came under the jurisdiction of the Arab Empire, a shift 3 See this article for a discussion about this question Taft, “Some Notes on the Bema in the East and West Syrian Traditions.” 4 The consecration rite of the myron, which is based on a manuscript from the 12th century mentions the bema as an integral part of the rite for example. The rite is recorded in Vat Sir 51. It is most likely the case that the bema churches are associated with episcopal liturgies. The bema requires a large church which has room for it. Roger Akhrass, The Consecration of Holy Myron According to the Rite of the Syriac Orthodox Church of Antioch (Damascus, 2015); Gabriel Bar-Sawme, “Comparing the Syriac Order of the Consecration of Myron with the Order of Eucharistic Liturgy Both in External Structure and Theological Themes,” Syriac Orthodox Patriarchal Journal 54 (2016): 1–26; Taft explores how in the rite of the Mapherianate of Tikrit, towards the east, the bema may have been used. But I do not deal with this rite at all in this book. Taft, “Some Notes on the Bema in the East and West Syrian Traditions.” 5 For several maps covering these regions, please consult the following: Elif Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300– 800, vol. II (Unpublished PhD dissertation, Oxford University, 2008), 1f. 6 Philip Wood, The Imam of the Christians – The World of Dionysius of TelMahre, c. 750–850 (Princeton: Princeton University Press, 2021).

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which concretized the split from the church of the Byzantine Empire. 7 The architecture of the Syriac churches was influenced and developed in this context. The Syriac tradition took its strongest influence from Hellenistic and Roman civic architecture. The cultural context for the Syrian church was Hellenic culture since the upper classes in most Roman cities such as Antioch were Greek speaking. This is also the case for cities in Osrhoene such as Edessa and in Mesopotamia such as Amida. 8 The standard Christian urban architecture was an aisled basilica with an apse at the east end of the building. This was adapted from Roman civic audience halls which were built to provide audience for high officials. A difference between the two was that Christian churches were built on an east-west axis. The urban type basilicas were not a new type of building. They were Roman audience halls used for different purposes which were later adapted and used for the Christian liturgy. The basilicas varied in size, proportion, number of aisles and presence of a narthex and so on. The basilicas were easy to take over but were not necessarily the best type of buildings for a celebrant to be heard in. 9 Keser-Kayaalp’s study offers the following subcategories of the rural type churches: five-aisled basilicas, three-aisled basilicas, Widad Khoury, “Churches in Syriac Space: Architectural and Liturgical Context and Development,” in The Syriac World, ed. Daniel King (Routledge, 2019), 476–553; c.f., Spinks, Do This in Remembrance of Me, chap. 6; See the following for a discussion about the relationship between church hierarchy internally and to the external power of the Arab empire in this time period Wood, The Imam of the Christians – The World of Dionysius of Tel-Mahre, c. 750–850. 8 Loosley, Texts and Studies in Eastern Christianity, Volume 1; Han Drijver, “Christianity and Judaism,” The Jews among Pagans and Christians – in the Roman Empire, 1992; Judah Benzion Segal, Edessa “the Blessed City” (Oxford: Clarendon Press, 1970); Robert SJ Murray, “The Characteristics of the Earliest Syriac Christianity,” in East of Byzantium: Syria and Armenia in the Formative Period, 1982, 3–14. 9 See the following for a discussion about the issues of the basilica-type churches Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300–800, I:30f; White also discusses this issue Andrew Walker White, Performing Orthodox Ritual in Byzantium (Cambridge University Press, 2015). 7

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domed basilicas, cross-domed basilicas, aisled-tetraconch churches and octagonal churches. Among the earliest basilicas were the five-aisled basilicas. They most likely used the Lateran as a model (313 AD). Counted among these are the church of the Nativity in Bethlehem (333 AD) and the Holy Sepulcher in Jerusalem (326 AD). 10 While there are no physical traces of a five-aisled basilica in Northern Mesopotamia, given the early dates of some of the churches in the region and indications in textual evidence, Keser-Kayaalp suggests that this type may have existed in the area. 11 The cathedral complex in Nisibis, a stronghold of Syriac Christianity, was probably a five aisled basilica. It is difficult to draw any conclusions concerning this particular building since not much of it remains even though recent and important excavations have been made. 12 The five-aisled basilica had five aisles on the eastwest axis with five doors used for entering the building. In this period, the sanctuary was not tripartite, and it is probably the case that there was no stark separation between the sanctuary and the nave. 13 If we follow the framework of Tchalenko, which is presented below, these churches belonged to an earlier period and may have had one step which separated the nave from the sanctuary. 14 Another type of basilica which became quite popular was the three-aisled basilica. This type of church became the standard form of church from the 5th century onwards in both urban contexts in cities such as Edessa (Sanliurfa, Turkey), Martyropolis (Silvan, Diyarbakir, Turkey), Carrhae (Harran, Turkey) and perhaps in Dara (Turkey) as well as in rural settings. This type of church is abundant in the rural parts of Syria whereas in Northern Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300– 800, I:35. 11 Keser-Kayaalp, I:35. 12 Elif Keser-Kayaalp, “The Cathedral Complex at Nisibis,” Anatolian Studies 63 (2013): 137–54. 13 Keser-Kayaalp. 14 Edgar Baccache and Georges Tchalenko, Églises de Village de La Syrie du Nord, vol. 1, Bibliothèque Archéologique et Historique (Geuthner, 1979). 10

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Mesopotamia there are only two known examples, the Church of the Virgin at the Qartmin monastery (Turabdin) and the church at Kefrhan (which does not survive). 15 These types of churches had three aisles on the east-west axis. The entrance into the church was from the southern side. The door on the west façade gave entrance to the side aisles. The churches had a tripartite sanctuary. 16 From the 6th century onward, it became quite popular to construct domed basilicas such as the Hagia Sophia in Edessa. The cathedral of Hagia Sophia at Edessa has been hypothetically reconstructed by analyzing the dedication hymn and is categorized as a domed basilica, probably modelled after Hagia Sophia in Constantinople. It was reconstructed in the 6th century and remained important in the Middle Ages. 17 It has been suggested that the sanctuary at Hagia Sophia at Edessa was separated from the nave by several steps. 18 This church had a bema and a thronos behind the altar. 19 The thronos behind the altar was probably accessed by nine steps. 20 It is unclear whether the Richard Krautheimer, Early Christian and Byzantine Architecture, vol. 24, The Pelican History of Art (Penguin, 1965), 95f; Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300–800, I:40. 16 Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300– 800, I:39f. 17 Kathleen E. McVey, “The Sogitha on the Church of Edessa in the Context of Other Early Greek and Syriac Hymns for the Consecration of Church Buildings,” ARAM 5 (1993): 329–70; Kathleen E. McVey, “The Domed Church as Microcosm: Literary Roots of An Architectural Symbol,” Dumbarton Oaks Papers 37 (1983): 91, https://doi.org/10.2307/1291479; Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300–800, I:40f; Andrew Palmer, “The Inauguration Anthem of Hagia Sophia in Edessa: A New Edition and Translation with Historical and Architectural Notes and Comparison with a Contemporary Constantinopolitan Kontakion,” BMGS, no. 12 (1988): 117–67. 18 Palmer, “The Inauguration Anthem of Hagia Sophia in Edessa: A New Edition and Translation with Historical and Architectural Notes and Comparison with a Contemporary Constantinopolitan Kontakion.” 19 Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300– 800, I:54f. 20 Keser-Kayaalp, I:56. 15

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sanctuary was tripartite. The thronos was the bishop’s seat, where he would be seated during the liturgy. 21 There is no explicit evidence that the liturgical manuscripts I analyze were used in an urban-type church except for perhaps one manuscript (BL Add 14961). In the BL Add 14961, dated to the 1230 AD, there is a reference to the thronos, the seat of the bishop which could have been located at the east end of the sanctuary, behind the altar table. 22 If the thronos in this manuscript truly refers to the bishop’s seat, then this manuscript may have been used in a domed basilica such as the Hagia Sophia in Edessa. A church with a thronos would also have had a bema. 23 Following the popularity of the domed basilicas, crossdomed churches became popular, such as the el ‘Adhra church in Martyropolis 24 (probably dated to 591). 25 This type of church does not differ much from the domed basilicas. The major difference between the two is that the domes of the church formed a cross. Another similar cross-shaped type of church is the tetraconch 26 church. This type of church is found in various locations but in Northern Mesopotamia it is noticeably found in Amida (Diyarbakir) and Keser-Kayaalp suggests that the current Syriac Orthodox Church of the Virgin Mary (Meryem Anna), which is a tetraconch church, is perhaps built on the remains of an older See the following work for a discussion of the thronos and the ambo in Hagia Sophia in Constantinople which seems to have been an inspiration of this type of church. White, Performing Orthodox Ritual in Byzantium. 22 Taft, “Some Notes on the Bema in the East and West Syrian Traditions”; See especially Loosley’s discussion of the church of the cross at Resafa in Northern Syria. Loosley, Texts and Studies in Eastern Christianity, Volume 1, 49. 23 This book offers both good description and images of the thronos and the bema. Loosley, Texts and Studies in Eastern Christianity, Volume 1, 267f. 24 Close to Silvan in Diyarbakir, Turkey. 25 Keser-Kayaalp, “The Cathedral Complex at Nisibis,” 63f; For a more comprehensive discussion about the cross-domed churches see: Krautheimer, Early Christian and Byzantine Architecture. 26 A tetraconch church has four equally large apses so that the building forms a cross. “Tetraconch,” Oxford Reference, accessed March 10, 2021, https://doi.org/10.1093/oi/authority.20110803103253427. 21

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church. She suggests that parts of the church are older than more newly renovated parts. 27 This type of church has no tripartite sanctuary. The sanctuary was most likely covered by a curtain. The nave forms a tetraconch and terminates in the east end with the sanctuary. The church in Diyarbakir probably did not have a bema. 28 The Octagonal church type does not differ very much from the tetraconch. It is rounder in its form and has a sanctuary with one room extending into the east in an ambulatory fashion. 29 In other words, in this type of church the sanctuary was a separate room. For all urban churches, the entrance to the nave is either from the southern wall of the church or from the western part of the church and sometimes from both sides. In the case of the Hagia Sophia in Edessa there was likely a narthex, a room before the entrance into the nave of the church. Many churches had a narthex, which functioned as a lobby area prior to the nave. 30 The bema was a common feature in many urban type churches. 31 In the manuscripts which have been consulted, the place of the readings is not named. Instead, in several manuscripts, notably in BL Add 14494 and BL Add 14495, it says simply that the Gospel goes out to be read and then returns. From where it goes out and to where it goes is not indicated. A plausible reason for the lack of clarity is that liturgical manuscripts could be used in different church types. Going out could simply mean to go out to the bema in one case or any other designated place Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300– 800, I:70f. 28 See the following for a discussion about this. There is textual evidence that a bema might have existed in Amida, but Keser-Kayaalp rules out that it was this church. At least there are no traces of this. The textual evidence may refer to another church no longer extant. Keser-Kayaalp, I:72. 29 Keser-Kayaalp, I:80. 30 The following urban churches are recorded to have a narthex: St Cosmas in Amida; The Basilica at Harran; Hagia Sophia in Edessa; el ’Adhra in Martyropolis; the church in Amida; the octagon at Constantina. Keser-Kayaalp, I:46, 47, 54, 62, 71, 74. 31 For an updated list of bema churches see the following Loosley, Texts and Studies in Eastern Christianity, Volume 1. 27

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for the readings. It was not necessary to explicitly say where the Gospel should be read, since this would have been apparent for the celebrant. Scholars are still puzzled by the function of the bema in the Syriac Orthodox rite. 32 Many basilicas had a tripartite sanctuary, with the altar room being in the middle and then two side rooms in the south side and northern side of the altar room. The rooms were probably used for keeping liturgical artefacts. Most commonly in the Byzantine world, the northern room would be used for the prothesis and the southern room as a diaconicum, for liturgical vestments. 33 The separation of the sanctuary into a tripartite structure happened gradually but the earliest tripartite sanctuary can probably be dated to the 4th century. 34 In relation to the Sedrō of Entrance it is important to inquire into the space between the sanctuary and the nave. 35 I hope that the above-painted image of the different and varying urban church type has shown how the discussion of the separation A monograph covering the use of bema in the Syriac Orthodox liturgy is still wanting. However, see the following works for a discussion about the bema in the Syriac Orthodox liturgy Taft, “Some Notes on the Bema in the East and West Syrian Traditions”; Erich Renhart, Das syrische Bema: liturgische-archäologische Untersuchungen, Grazer Theologische Studien 20 (Graz, 1995); Marica Cassis, “The Bema in the East Syriac Church In Light of New Archaeological Evidence†,” in Hugoye: Journal of Syriac Studies, 5 (Piscataway, N.J: Beth Mardutho: The Syriac Institute, 2002); Jean Lassus and Georges Tchalenko, Ambons syriens (Paris: Vanoest, 1951). 33 The dating of this function is not so well known. Robert Taft, William Loerke, and Mark J Johnson, “Pastophoria,” in The Oxford Dictionary of Byzantium, ed. A. P. Kazhdan et al. (New York: Oxford University Press, 1991); Taft, The Great Entrance, 178–91, 200–203. 34 Taft does not think that the tripartite sanctuary evolved until much later. See the following: Taft, “Some Notes on the Bema in the East and West Syrian Traditions,” 347; Edgar Baccache and Georges Tchalenko, Églises de Village de La Syrie du Nord, vol. 1, Bibliothèque Archéologique et Historique (Geuthner, 1979), 329ff; Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300–800, I:42f. 35 James Stevens Curl and Susan Wilson, “Chancel,” in A Dictionary of Architecture and Landscape Architecture (Oxford University Press, 2015), http://www.oxfordreference.com/view/10.1093/acref/978019967498 5.001.0001/acref-9780199674985-e-926. 32

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between the sanctuary and the nave is a complex one. KeserKayaalp does not inquire into this particular place specifically but provides some interesting notes. In all presented church arrangements the sanctuary is separated from the nave in one way or another. In some cases, there are several steps separating the two parts of the church building and in some cases the sanctuary is a separate room. In all of the urban type churches the sanctuary was probably covered by a curtain. Sanctuary curtains are made from fabric and fabric does not last for a long period of time which makes it difficult to find architectural evidence. I will return to the question of the curtain in the third part of this chapter.

RURAL TYPE

Churches of rural type are found in the vicinity of larger cities yet in villages with smaller number of people gathering in the churches. Most rural churches are found in the Turabdin area, which was one of the important geographical regions of the Syriac Orthodox church due to its vicinity to Mardin, Diyarbakir, Dara and its closeness to Nisibis to the south. The rural churches can be divided into the three main categories which I will present here: hall-type churches (parochial), transverse-hall churches and centralized churches. The hall-type churches have the common feature that they are longer on the west-east end axis. The nave terminates with an apse which is one step higher with a decorated archivolt. The entrance into the nave is from the south end which has a narthex. There are usually two doors into the nave from the narthex, one for women sitting in the back of the church and for men sitting in the front. The hall-type church is also characterized by having an outside oratory (beth şlūthō, ‫)ܒܝܬ ܨܠܘܬܐ‬, an apse outside the church building on the south-eastern side of the entrance under bare sky, with merely a Gospel stand in front of the apse. Scholars have argued that based on epitaphs in the archivolt, the oratory had a funerary function and were used for praying outside when

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weather allowed. 36 Literary sources regarding the use of the oratory are few which means that it becomes difficult to substantiate what it was used for. 37 Only a terminus ante quem can be provided for some of the hall-type churches, such as Mor Symeon of Habsenas (734 AD) or Mor Cyriacus of Arnas (761 AD). Mor Sovo in Hah has been dated to 520–530 which makes it the earliest of the hall-type churches. Hah may well have been the bishopric of Turabdin in the 6th century (belonging to Dara), explaining the early date of Mor Sovo and its size and monumentality in comparison to other halltype churches. 38 The transverse-type churches are also concentrated in the Turabdin and share the common feature that they are longer on the north-south axis; they have for the most part tripartite sanctuaries on the east end. The entrance to the sanctuary is generally small. The sanctuaries can vary in size and proportion and protrude sometimes. On the west end there is a narthex, even though some churches also have the narthex and entrance on the south end. 39 Especially in monasteries there is only one entrance from the narthex, implying no need for separation between sexes in a monastic community where this type of churches is the most common. These churches have no oratory and no bema. Notable churches of this type are the Mor Gabriel church dated to the year Gertrude Bell and Marlia Mundell Mango, The Churches and Monasteries of Tur ʻAbdin (London: Pindar P, 1982); Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300–800, I:103f; Pauly Maniyattu, Heaven on Earth, vol. 10, Mar Thoma Yogam Publications (Mar Thoma Yogam, 1995), 178f; Andrew Palmer, Monk and Mason on the Tigris Frontier: The Early History of Ṭur ‘Abdin, vol. 39 (Cambridge: Cambridge University Press, 1990), 136. 37 A search on the Simtho database on this date gives a total of 26 hits. None of them can be used for understanding the liturgical function of the oratory. “Simtho: The Syriac Thesaurus,” n.d., accessed April 8, 2020. 38 Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300– 800, I:97; Palmer, Monk and Mason on the Tigris Frontier: The Early History of Ṭur ‘Abdin, 39:31. 39 I know of only one church of this type which has the entrance on the south in that region, which is Kerburan (Dargecit) in Turabdin. However, Keser-Kayaalp does not take this into account. I am aware of a recent interest in this church by some scholars. 36

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512, and the Jacob of Salah church dated to between the 6th and 9th centuries. 40 The transverse-type churches are also common in monasteries in Wadi Al-Natrun in Egypt, but the nave in the Turabdin churches is a single unit whereas in Wadi Al-Natrun, it is divided. 41 The third subcategory of the rural church are the centralized churches. Among these, the most famous is Mor Hanania at Deir Za’faran monastery outside of Mardin. The nave in this church is square shaped. Mor Hanania is dated to sometime between 526 and 536 AD, when monks took refuge from Amida (Diyarbakir). 42 Among these churches the el ‘Adra church in Hah is also to be counted. The sanctuaries are tripartite, and the nave has exedras on the southern and northern sides, probably to relieve the roof. Hanania has no outside oratory while el ‘Adhra does. None of these churches has a bema. 43 This overview shows that there was a diversity of churches in which the liturgy was performed. The diversity implies that the liturgy must have been enacted somewhat differently in the various churches. What the churches have in common, however, is that there is a separation between the sanctuary and the nave, even though the shape of the separation varies. The architectural separation develops gradually as I will discuss below. This separation concerns this study because of its connection to the entrance rite. In the initial discussion of chapter 1, I showed that the Sedrō of Entrance in the current rite takes place after the liturgy of the word (Table C:4) and before the Anaphora. It is a liminal prayer connecting two larger liturgical units to one another (liturgy of the word and the Anaphora). The relevance of the church arrangements to this study is a concern for the framing of the Sedrō of Entrance. 40 Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300– 800, I:109f; Bell and Mango, The Churches and Monasteries of Tur ʻAbdin, 66. 41 Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300– 800, I:106f. 42 Bell and Mango, The Churches and Monasteries of Tur ʻAbdin, 528. 43 Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300– 800, I:114f.

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LIMINAL SPACE, THE ENCLOSED SANCTUARY The need to secure the division between the sacred and the profane is so profound that screens can be found in nearly every setting where the divine is manifested to man, from primitive shrines to highly organized cult centers. 44

Sharon Gerstel specializes in the intersection of ritual and art in Byzantium. Her words underline the crucial role markings of liminality play in rituals. One particular case may serve us as a good example to exemplify a development of this separation. The architectural scholar Georges Tchalenko has studied one of the oldest extant village churches in the limestone massif of Northern Syria, in Qirbize. This church is well preserved but was abandoned in the 7th century; it is frozen in time. Tchalenko describes the gradual development of the sanctuary enclosure in five stages. He approximates the chronology by comparing with similar developments elsewhere: 45 -

-

-

First, the hall and the sanctuary were undivided in the first part of the 4th century. The sanctuary was only separated from the nave by a single step at the east end. 46 Second, in the middle of the 4th century, a triumphal arch was erected on the platform to make the distinction between the sanctuary and the nave clearer. Third, in the beginning of the 5th century, the sanctuary is raised one more step and a chancel with one door is added, and presumably a curtain covering the sanctuary door. In this period the bema is built in front of the sanctuary and in the middle of the nave. 47

Gerstel, Thresholds of the Sacred, 2. Baccache and Tchalenko, Églises de Village de La Syrie du Nord, 1:329f. 46 The first subcategory of urban type churches, for example in Nisibis and in Edessa discussed above were potentially of this stage. 47 Probably all churches except the transverse or monastic churches fall under this category. The transverse churches as we saw above, have a wall separating the sanctuary from the nave, with a small opening. 44 45

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Fourth, the sanctuary is closed off by a three-door chancel, yet the sanctuary remains one room. 48

This case cannot be extrapolated to every single church type. The enclosure of the sanctuary varied as I hope to have demonstrated above. Yet, what this example shows is that sequestering of the sanctuary is a universal phenomenon and at the time period of the liturgical manuscripts of this book, the nave is separated from the sanctuary in every single church type. 49 Most scholars today agree that there was an increased tendency in Byzantine architecture to sequester the sanctuary, first with curtains and finally with an iconostasis. When the current form of the iconostasis takes shape is, however, a debated question. The dates range from as early as the eleventh century to the post-Byzantine period. 50 It has been presumed that the gradual development of the iconostasis in the Byzantine tradition is due to the iconoclastic crisis in the 8th and 9th centuries. 51 Syriac Orthodox churches never developed an iconostasis, rather the use of a curtain seems to have been the norm and still is until this day. 52 In monastic transverse churches the sanctuary is separated from the nave by a wall with a single door leading into the sanctuary, as I discussed above. The door was presumably covered by a curtain. In other churches, the sanctuary was separated from the nave and covered by an archivolt and a curtain.

There are no doors in Syriac Orthodox churches, at least none in the ones which have been explored. Some of the churches have a tripartite sanctuary which date early after this stage. 49 See my discussion above. 50 Sharon E. J. Gerstel, “An Alternative View of the Late Byzantine Sanctuary Screen,” in Thresholds of the Sacred: Architectural, Art Historical, Liturgical, and Theological Perspectives on Religious Screens, East and West (Washington, D.C.: Dumbarton Oaks; 2006), 134–61. 51 Taft, “The Decline of Communion in Byzantium and the Distancing of the Congregation from the Liturgical Action: Cause, Effect, or Neither?,” 48. 52 Thomas F. Mathews, The Early Churches of Constantinople: Architecture and Liturgy (University Park, Pa.: Pennsylvania State University Press, 1971), 94–97. 48

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How the curtains were used in the liturgy is quite unknown. Taft has investigated textual sources mentioning the use of curtains in the Byzantine rite beyond Constantinople in Antioch, Palestine and Lybia and concludes that it is difficult to know how they were used, at least in the 5th–10th centuries. 53 For the Syriac Orthodox tradition, the use of the curtain is also barely known. For the time period of this book, the curtain of the altar was most likely closed before the fraction and before the communion of the celebrant and opened when it was time for the communion of the lay people. 54 In other words, its use at the Sedrō of Entrance is unknown. However, since the sanctuary seems to have been approached in the rite of entrance, as I will discuss in Chapter 3, it seems reasonable to think that the sanctuary curtain was opened during this liturgical unit.

CONCLUSION

In the chapter, I have explored different arrangements depicting churches where the liturgical manuscripts may have been used. The typology of urban- and rural-type churches as developed by Keser-Kayaalp was employed and the discussion in this chapter ended in an exploration of the development of the separation between the sanctuary and the nave. My conclusion is that the separation took place quite early if we by separation simply mean a step unto the sanctuary. However, with time, for various reasons, the number of physical marks which separated the sanctuary from the nave increased, such as more steps being added, archivolt with a curtain and in some places a wall with a small door leading to the sanctuary. It seems that the separation was initially motivated by practical and security reasons in at Taft, “The Decline of Communion in Byzantium and the Distancing of the Congregation from the Liturgical Action: Cause, Effect, or Neither?,” 42f. 54 Gabriel Khouri-Sarkis, “Les rideaux de I’autel,” L’Orient Syrien 7 (1962): See the following for a discussion of the sources. The closing and opening of the curtain of the sanctuary happens in contemporary celebration of the liturgy before the fraction and before the communion of the clergy. See; Gabriel Khouri-Sarkis, “Les rideaux du sanctuaire,” L’Orient Syrien 5 (1960): 363–84. 53

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least Hagia Sophia in Constantinople. The physical separation gradually led to a visual separation, with the construction of a screen. The screen in the Byzantine liturgy was an iconostasis whereas in the Syriac churches an iconostasis was never developed. Even if the gradual development of the separation between the nave and the sanctuary was motivated by various reasons, the effect of this separation was that it kept some people out and some people in. It also kept some people from being able to see what took place behind the screen. As argued by Ronald Grimes, it is impossible that a room divider can divide a room into only one space. It necessarily shuts something out and keeps something in. 55 In the earlier developments, when there was only a step, there was no visceral separation, no screen or wall to protect the sanctuary from the gaze of the laypeople. With the development of the chancel and then various marks (wall, curtain), the separation between the two parts of the church led to a visceral barrier. Once the architectural separation was set in place it led to a range of interpretations: such as the separation between the unknowable and knowable, the sensible from the intelligible and so on. Medieval theologians often sought to see this architectural division in metaphorical terms. John of Dara, in the 9th century, for example, equated the sanctuary with the throne of God, and saw the separation between the sanctuary and the nave as a separation between the sacred and the profane. 56 Grimes, “Ritual, Performance, and The Sequestering Sacred Space” This book chapter was originally addressed to the Dumbarton Oaks Symposium in 2003 to Byzantine scholars, whose work were published in the following; See the following for a reference to this paper Gerstel, Thresholds of the Sacred, 4. 56 John of Dara, Commentary on the Eucharist, trans. Varghese Baby, Mōrān ’Eth’ō Series 12 (Kerala, India: St. Ephrem Ecumenical Research Institute, 1999), chap. 1:4–6; Maximus the Confessor equated the model of the church with the human person, the altar with the soul – the most sacred part, and the nave with the lesser body parts. Maximus the Confessor, The Church, the Liturgy and the Soul of Man, trans. Dom J. Stead (Saint Bede’s Publications, 1982); See the following for a discussion about this phenomenon Gerstel, Thresholds of the Sacred, 2. 55

CHAPTER TWO. ARCHITECTURAL CONTEXT

71

In the next chapter, I will further analyze, in light of this discussion, how entrance into the sanctuary and the altar was performed in the 9th–13th centuries. This means that I will explore how the spatial threshold was crossed. By itself the physical marking separating the sanctuary and the nave is perhaps not so important. Rather, it gains its importance by how it is used ritually. Finally, in this chapter I have explored how the church buildings were arranged, in which the Syriac Orthodox entrance rite was performed. I concluded that the place where the entrance rite was performed was gradually marked physically. The exact shape of the mark varied depending on the church type. At the time of the liturgical manuscripts the sanctuary was separated from the nave by steps, archivolt with curtain or wall with curtain and the sanctuary could be divided into separate rooms or consisted of one large room. It seems, then, that the term entrance refers to an entrance into the sanctuary which is separated from the nave.

CHAPTER THREE. HISTORY OF THE SYRIAC ORTHODOX RITE OF ENTRANCE, 9–13TH CENTURIES INTRODUCTION TO THE CHAPTER

In the previous chapter an architectural context for the entrance rite was created. I discussed the development of the separation between the sanctuary and the nave and argued that the separation was marked physically by steps, archivolt, curtain and in some places a wall. In this chapter I will discuss how the entrance rite relates to the separation between the nave and the sanctuary. The research question which will be addressed is: how was the rite of entrance into the altar, in the Syriac Orthodox liturgy, performed during the 9th–13th centuries? In relation to this research question three analytical questions were posed. The first analytical question was answered in the previous chapter. In this chapter my goal is to answer the following analytical question: How do the liturgical handbooks of the Syriac Orthodox Liturgy prescribe the entrance into the sanctuary and altar during the 9th–13th centuries? In the theoretical starting points above, I discussed the possibility of knowing how liturgy has been enacted in the past. A distinction was made between what has happened, the sources that bear witness to what has happened and the narration of this past as history. The sources that are mainly used in this section are liturgical manuscripts, these are sources that bear witness to 73

74

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

the past. As liturgical handbooks, they have been authorized to be used by a liturgical community. As I noted in chapter 1, the dirt and aroma of incense of the manuscripts reveal that they were indeed used. A methodological consequence to bear in mind when approaching liturgical practices of the past is that they are multitextured. I take this to mean that the data range should be broader to include more than simply text or one type of text. Therefore, I will also employ other sources when applicable, most notably liturgical commentaries and canons, to broaden the sources used for understanding the liturgical practice. Whenever possible, discussion about this multi-textured practice will be brought into conversation with the spatial evidence presented above. Let me first repeat the shape of the current rite, as it was introduced in the first chapter. This will give the reader a point of comparison as I discuss the the rite in the 9th-13th centuries: Table 3.1 Current shape of the rite Table A The first service of the priest while standing at the door of the sanctuary: 1. Opening prayer 2. Psalm 51 3. Priest asks for forgiveness from the congregation 4. Entry into sanctuary (Ps. 43.4) 5. Kissing the altar and circumambulating (Ps. 118:27–28). 6. Lighting of candles 7. Ascending altar step 8. Preparation of bread and wine 9. Service of Penitence: Proemion-Sedrō; Qolo, 1 ‘etro, 2 ‘eqbo, hutomo 3 and Lord’s Prayer. 10. Descent from altar step

Song Incense prayer 3 Concluding prayer 1 2

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

75

Table B Second Service 1. Opening prayer 2. Washing of Hands 3. Vesting 4. Kneeling before the altar 5. Ascension to the altar step 6. General commemoration, commemoration of names while holding the paten and chalice with crossed hands. 7. Placing of paten and chalice on the altar while covering them with a veil. 8. Stepping down from the altar step 9. General Proemion-Sedrō. 10. Stepping up to the altar and censing of paten and chalice. 11. Stepping down from the altar step 12. Concluding prayer, Trisagion, Lord’s Prayer and Creed. Table C

Public Celebration 1. Hymn of The Only Begotten One 2. Trisagion 3. Lections (Acts, Epistle, Gospel) 4. Proemion-Sedrō of Entrance 5. Blessing of censer and censing 6. Creed 7. Washing of hands 8. Asking of forgiveness 9. Kneeling before the altar 10. Prayer and Commemoration of names 11. Ascension to altar step 12. Anaphora

The priest enters the sanctuary in step A:4 and the altar in step A:7 to prepare the gifts on the altar. A:8 involves choosing a bread to be used for the Eucharistic service and mixing wine and water in the cup. He is not vested in liturgical vestments yet. He steps down and returns after the vesting to ascend the altar for the second time (B:5) for the general commemoration and then steps

76

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

down again (B:8) and then up to the altar again (B:10) and then down again (B:11) only to ascend in the public celebration and after the liturgy of the word and for the Anaphora (C:11). The priest ascends to and descends from the altar a total of 4 times. Between the Sedrō of Entrance and the Anaphora there are numerous steps in the current shape of the rite. But it seems quite clear that the section from the Sedrō of Entrance and the Anaphora connects the liturgy of the word with the Anaphora. The sedrō is prayed to begin the preparation of the Anaphora, the censer is blessed for the offering, the Creed is recited as an expression of faith of the liturgical community which is about to offer the Eucharist, the priest washes his hands as a preparation to touch the bread and wine, he asks for forgiveness from the liturgical community by holding his hands to his chest and then stretching them out to the congregation after which he kneels before the altar and remembers those who have departed after which he enters the altar step to pray the Anaphora. As we shall see, the Sedrō of Entrance is a stable variable around which other liturgical units are aggregated. In this chapter I specifically investigate the entrance rite and how it was performed during the 9th-13th centuries. Both continuities and discontinuities in the particular parts of the unit will be explored and pointed out. The aim of the investigation is to clarify where in the rite the Sedrō of Entrance comes in this earlier time in history. The term entrance implies that the sedrō is a liminal unit of the rite. In the current shape of the rite, it is one component of the public celebration and the variety of terms employed for the component, as discussed in the introduction of chapter 1, indicates that its role is obfuscated. If the previous chapter laid out the physical marking of the liminal space, this chapter would focus on the liminal moment of the prescribed rite. In order to pinpoint a liminal moment in the rite it is necessary to describe what comes before and after. In the case of the Sedrō of Entrance, the entire entrance rite will be included in my discussion. More specifically the following components of the rite will be discussed, which are all connected to the Sedrō of Entrance:

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

77

Preparation of the gifts Transfer of the gifts Entrance into the Sanctuary Entrance and reading of the Gospel Entrance to the altar Sedrō of Entrance The order of these units of the entrance rite changes over time as we will see. 4 The “preparation of the gifts” refers to the preparation of the bread and wine and placing them in the paten and chalice. The “transfer of the gifts” refers to the act of placing the chalice and paten on the altar. The “entrance into the sanctuary” refers to entering the sanctuary space. The altar is elevated by a step or more as shown in chapter 2. This is why I make a distinction between the two acts (“entrance into the sanctuary” and “entrance to the altar”) in my analytical language. “Entrance and reading of the Gospel” refers to the act of bringing in and reading the Gospel. “Entrance to the altar” refers to the priest’s entrance to the altar. Finally, the “Sedrō of Entrance” refers to act of praying the Sedrō of Entrance for entering to celebrate the Eucharistic liturgy. All these terms refer to acts performed in a ritual place. Therefore, I will pay attention to how the entrance rite, which covers all of the above analytical terms, is prescribed. Composing a history of the entrance rite in the Syriac Orthodox tradition requires a close examination of unedited liturgical manuscripts. There are no edited handbooks from this time period for the Syriac Orthodox liturgical tradition containing the entrance rite. 5 In this chapter the sources from this time The liturgical manuscripts are fluid and evolve and do not correspond to every step found in the contemporary order. Contemporary practice may have several steps for the preparation of the gifts which do not correspond to the presentation below, which is why I do not give the corresponding table number. Given the fluidity of the manuscripts I am not sure it is a good idea to attempt an edited handbook. 5 The following editions with Latin translations do not contain the Sedrō of Entrance, but only the Anaphora. Anaphorae Syriacae: quotquot in codicibus adhuc repertae sunt cura Pontificii Instituti Studiorum Orientalium ed. et Latine versae (Roma: Pontificium Institutum Orientalium Studi4

78

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

period will be presented and then described. These liturgical manuscripts contain the order for the Eucharistic liturgy and other sacraments. 6 They contain both prescriptions and the prayers used. For the Syriac Orthodox tradition, the manuscripts that stand at the heart of the investigation have been presented in chapter 1. Among them, BL Add 14520 does not contain an entrance rite but a Sedrō of Entrance. The manuscripts designate the Sedrō of Entrance variously, reflecting at least two different understandings, one referring to ritual place and one to the ritual action of performing the eucharistic liturgy. For example BL Add 14520 employs the title, “Sedrō of Entrance into the Sanctuary/Altar 7 of Patriarch John of Sedre referring to ritual place. 8 Others read just Sedrō of Entrance (‫ )ܣܕܪܐ ܕܡܥܠܬܐ‬and “Sedrō of Entrance for the Offering” (‫)ܣܕܪܐ ܕܡܥܠܬܐ ܕܩܘܪܒܐ‬, referring to ritual action. As we move on to investigate the different manuscripts, I will note which manuscripts have which title. The right-hand column in the table below indicates the title contained in the manuscript.

orum, 1939); Anaphorae Syriacae: quotquot in codicibus adhuc repertae sunt cura Pontificii Instituti Studiorum Orientalium ed. et Latine versae. Vol. 2:1 (Roma: Pontificium Institutum Orientalium Studiorum, 1951); Anaphorae Syriacae: quotquot in codicibus adhuc repertae sunt cura Pontificii Instituti Studiorum Orientalium ed. et Latine versae. Vol. 2:2 (Roma: Pontificium Institutum Orientalium Studiorum, 1953). 6 This differs from manuscript to manuscript. Some contain the order for baptism, others for the presanctified liturgy, the order for celebrating Epiphany. Contemporary Syriac liturgical handbooks use different names for the liturgical books used for the Eucharist, for example The Book of Anaphora, ‫ܟܬܒܐ ܕܐܢܐܦܘܪܐ‬, The Order for the Offering, ‫ܛܟܣܐ ܕܩܘܪܒܐ‬, or The Order for the Completion of the Offering. See: Çiçek, ‫ܐܢܐܦܘܪܐ ܐܝܟ‬ ‫[ ܛܟܣܐ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܬܪܝܨܬ ܫܘܒܚܐ ܕܐܢܛܝܘܟ‬Anaphora According to the Order of the Syriac Orthodox Church of Antioch]; Saliba, Lahmo Dhaye – The Bread of Life; Abraham, ‫[ ܟܬܒܐ ܕܐܢܢܐܦܘܪܐ‬Book of Anaphora]; Filoxenos Dolabani, Ruhanilerin Namaz Kitabi (Mardin: Mardin Hikmet Basimevi, 1952). 7 The Syriac term, madbho (‫)ܡܕܒܚܐ‬, can refer to both sanctuary and altar. Context determines which is referred to. 8 See BL Add 14520 fol 140r;

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

79

Table 3.2 Liturgical Sources, 9th–13th centuries Ms siglum BL Add 14520 9

Date Ninth-tenth centuries

Term Sedrō of Entrance into the Sanctuary/ Altar of Patriarch John of Sedre

BL Add. 14495

Tenth-eleventh centuries

Sedrō of Incense for Entrance of the Mysteries.

BL Add. 14494

BL Add 14496 BL Add. 17128 BL Add 14499 Paris Syriaque 70 BL Add. 14690 BL Add 14691

Ninth-tenth centuries

Tenth-eleventh centuries Tenth-eleventh centuries 11/12th century

lacuna

Sedrō of Entrance lacuna

1059 AD

Sedrō of Entrance for the Offering

1182 AD

Sedrō of Entrance

1230 AD

Sedrō of Entrance

BRITISH LIBRARY ADD 14494

BL Add 14494 (9th/10th century) provides us with a prescription of the shape of the rite. This is the oldest copy that I have been able to find. The manuscript is of good quality except for certain folio pages. Folio pages 1–2 are in bad shape, parts of the pages are missing, and the text is unreadable in some places due to blurry script. The fragments of the manuscript indicate that the blurry part seems to belong to the colophon and is not part of the liturgical text. From what is readable the following is said: “And stranger…. Monk. In the time of…Tigris of the house of…” 10 The rubric which follows on folio 2v is barely readable. I have been able to reconstruct it as the following:

9

Since this does not have a complete rite I will not discuss it separately. BL Add 14494, f1r

10

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

First, prayer of incense [which is said] in front of the altar, 11 before the entrance of the Gospel

̈ ‫ܕܒܣܡܐ ܕܩܕܡ‬ ‫ܩܕܡܝܬ ܨܠܘܬܐ‬ ‫ ܩܕܡ ܕܢܦܩ ܐܘܢܓܠܝܘܢ‬.‫ܡܕܒܚܐ‬

The rubric indicates that no entrance into the altar has happened yet. The prayer of incense is said prior to the reading of the Gospel and before the entrance into the altar. After this rubric comes the prayer of incense: Christ our God who is the hope of our salvation; who has given true knowledge […] to all your saints; who has made known the unshakeable kingdom to prophets and apostles; who distributes the heavenly things to everyone as he is worthy. Accept, Lord, in your great mercies from our sinful hands this incense and grant knowledge of your divine words at all times. As we study them day and night and meditate on them, grant, good knowledge which is pleasing to you, and a full return of the entire world towards you. Save us Lord God from all evil passions of the flesh and from activity that is not pleasing to you. Make us worthy to raise to you praise, thanksgiving with your Father and your living and Holy Spirit now and forever.

‫ܡܫܝܚܐ ܐܠܗܢ ܗܘ ܕܐܝܬܘܗܝ‬ ‫ܣܒܪܐ ܕܦܘܪܩܢܢ܆ ܗܘ ܕܠܟܠܗܘܢ‬ ̈ .. ‫ܩܕܝܫܝܟ ܝܕܥܬܐ ܕܫܪܪܐ ܕܐܝܠܝܢ‬ ‫ܫܟܢܬ܆ ܗܘ ܕܡܠܟܘܬܐ ܠܐ‬ ̈ ‫ܠܢܒܝܐ‬ ̈ ‫ܡܙܕܥܙܥܢܝܬܐ‬ ‫ܘܠܫܠܝܚܐ‬ ̈ ̈ ‫ܘܠܙܕܝܩܐ ܫܘܕܥܬ܆ ܗܘ ܕܫܡܝ‬ ̈ ‫ܫܡܝܢܐ ܡܦܠܓ ܐܢܬ ܠܟܠ ܐܢܫ‬ ‫ ܩܒܠ ܡܪܝ ܒ̈ܪܚܡܝܟ‬.‫ܐܝܟ ܕܫܘܐ‬ ̈ ̈ ‫ܣܓܝܐܐ ܡܢ‬ ‫ܐܝܕܝ ̈ܚܛܝܬܐ ̈ܒܣܡܐ‬ ̈ ‫ܗܠܝܢ ܘܫܟܢ ܝܕܥܬܐ ܕܡܠܝܟ‬ ̈ ‫ ܕܟܕ ܕܪܫܝܢܢ‬.‫ܐܠܗܝܬܐ ܒܟܠ ܥܕܢ‬ ‫ܒܗܝܢ ܒܐܝܡܡܐ ܘܒܠܠܝܐ ܘܒܟܠܙܒܢ‬ ‫ ܝܕܥܬܐ ܛܒܬܐ‬.‫ܒܗܝܢ ܡܬܗܓܝܢܢ‬ ‫ܕܫܦܪܐ ܠܟ ܢܩܢܐ ܠܟܠܗ ܥܠܡܐ‬ ‫ܡܬܦܢܝܢܘܬܐ ܡܫܡܠܝܬܐ ܕܠܘܬܟ‬ ‫ ܦܨܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܡܢ‬.‫ܫܟܢ‬ ‫ܟܠܗܘܢ ̈ܚܫܐ ܫܟܝ̈ܪܐ ܕܒܣܪܐ ܘܡܢ‬ ‫ ܘܐܫܘܐ ܠܢ‬.‫ܣܥܪܐ ܕܠܐ ܦܐܐ ܠܟ‬ ‫ܕܢܣܩ ܠܟ ܫܘܒܚܐ ܘܬܘܕܝܬܐ ܥܡ‬ .‫ܐܒܘܟ ܘܪܘܚܟ ܚܝܐ ܘܩܕܝܫܐ ܗܫܐ‬

The word can refer to both altar and sanctuary. Context must be used to determine to which it refers to. It is not always possible to determine to which it refers to.

11

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

81

This prayer is said prior to the bringing out of the Gospel and as it is said incense is offered. After this prayer there is a rubric which reads: As the Gospel goes out

‫ܐܟܡܐ ܕܢܦܩ ܐܘܢܓܠܝܘܢ‬

This rubric is followed by a prayer: Lord God almighty… 12 According to his good will. Everything with all… give us forgiveness of sins and cause us to hear… sanctify us with your Holy Spirit and make worthy…

‫ܡܪܝܐ ܐܠܗܢ ܐܚܝܕ ܟܠ… ܐܝܟ‬ ‫ ܟܠ ܓܝܪ ܥܡ‬.‫ܨܒܝܢܗ ܛܒܐ‬ ̈ ‫ܟܠ…ܫܟܢ ܠܢ ܫܘܒܩܢܐ‬ ‫ܕܚܛܗܐ‬ ‫ܘܐܫܡܥܢ…ܘܩܕܫܝܢ ܒܪܘܚܟ ܩܕܝܫܐ‬ …‫ܘܐܫܘܐ‬

Several questions could be raised in relation to the presented rite above. First of all, where is the Gospel and to where is it brought? As we saw in the presentation of the architecture the placement of the Gospel must have varied depending on the architectural possibilities. In churches where a bema was extant the place of the reading of the Gospel was quite clear: it was on the bema. However, the usage of the bema in the West-Syriac tradition is a bit more complicated. First of all, the bema in the West-Syriac tradition was probably not as large as the ones found in the EastSyriac tradition. 13 In the East-Syriac tradition the bema may have functioned as a seating area for the clergy or perhaps a choir. 14 Taft has suggested that for the West-Syriac tradition the bema must have been much smaller and perhaps only held the Gospel book. 15 But if there were a bema, even of smaller size, the rubric To clarify, the ellipses indicate places in the MSS that are unreadable or missing. 13 Taft, “Some Notes on the Bema in the East and West Syrian Traditions”; Loosley, Texts and Studies in Eastern Christianity, Volume 1. 14 Taft, “Some Notes on the Bema in the East and West Syrian Traditions,” 350. 15 Indeed, such is the bema in contemporary churches: it is small, and holds the Gospel book. But that does not help us much with the historical situation. See Taft, “Some Notes on the Bema in the East and West Syrian Traditions”; Also see the following works Loosley, Texts and Studies in Eastern Christianity, Volume 1; Renhart, Das syrische Bema: liturgische12

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

suggests that the Gospel book was not placed on it. Instead, it suggests that the Gospel book had to be brought out. We should also add here that the first rubric indicates that the prayer of incense prior to the coming out of the Gospel is said in front of the altar. The priest seems to be located in the designated place for the Gospel reading. In the manuscript, there is a blank on the next page. The end of a prayer is recorded on folio 3r: … of your saints on the day of your Christ. With him it is right to give you praise, honor and dominion with your holy and living Spirit. Now [and forever]

̈ ‫ ܗܘ‬.‫ܕܩܕܝܫܝܟ ܒܝܘܡܗ ܕܡܫܝܚܟ‬ ‫ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ‬ ‫ܘܐܘܚܕܢܐ ܥܡ ܪܘܚܟ ܚܝܐ ܘܩܕܝܫܐ‬ ‫ܘܗܫܐ܀‬

It is unclear what kind of prayer this is. After this prayer there is a rubric which reads “Prayer after the incense.” 16 This indicates that the prayer which preceded was accompanied by the offering of incense as the following rubric clearly indicates: Prayer after the incense: We entreat you Lord God of all and sanctifier of all. Sanctify Lord our souls in/by your holy name. Purify our hearts with the hyssop of your mercy. Cleanse our thoughts with the drops of your gifts. Blot out our debts with the signs of your grace. Let the incense of your worshippers be pleasing/ acceptable to your greatness. Let us be worthy to offer you praise, honor, worship and thanksgiving at all times: Father, Son and Holy Spirit.

‫ܨܠܘܬܐ ܒܬܪ ܦܝܪܡܐ‬ ‫ܒܥܝܢܢ ܡܢܟ ܡܪܝܐ ܐܠܗܐ ܡܪܐ‬ ̈ ‫ ܩܕܫ ܡܪܝ‬.‫ܟܠ ܘܡܩܕܫ ܟܠ‬ ‫ܢܦܫܬܢ‬ ̈ ‫ܠܒܘܬܢ ܒܙܘܦܗ‬ ‫ ܕܟܐ‬.‫ܒܫܡܟ ܩܕܝܫܐ‬ ̈ ‫ ܫܦܐ‬.‫ܕܚܢܢܟ‬ ̈ ‫ܚܘܫܒܝܢ ܒܫܦܥܐ‬ ̈ ̈ ‫ ܚܣܐ ܚܘܒܝܢ ܒ̈ܪܡܙܐ‬.‫ܕܡܘܗܒܬܟ‬ ‫ ܘܢܬܩܒܠ ܦܝܪܡܐ‬.‫ܕܛܝܒܘܬܟ‬ .‫ܕܣܓܘܕܝܟ ܠܬܪܥܘܬܐ ܕܪܡܘܬܟ‬ ‫ܘܫܘܒܚܐ ܘܐܝܩܪܐ ܘܣܓܕܬܐ‬ ‫ܘܩܘܒܠ ܛܝܒܘܬܐ ܢܫܬܘܐ ܕܢܣܩ ܠܟ‬ ̈ ‫ܒܟܠ‬ ‫ܥܕܢܝܢ ܐܒܐ ܘܐܒܪܐ ܘܪܘܚܐ‬ .‫ܩܕܝܫܐ‬

archäologische Untersuchungen; Cassis, “The Bema in the East Syriac Church In Light of New Archaeological Evidence†.” 16 ‫ܨܠܘܬܐ ܕܒܬܪ ܦܝܪܡܐ‬

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

83

This prayer is most likely the Sedrō of Entrance as it would have been prayed while incense was being offered. The Sedrō of Entrance is also recorded before the Anaphora of Gregory the Theologian in this manuscripts, 17 indicating a pattern where the Sedrō of Entrance prayed prior to the “Prayer after the incense” and before the stepping up to the altar step. After this prayer, there is another rubric followed by another prayer: Another one on the step. The priest [says] silently while bowing: 18 As our hearts are being sprinkled and purified from an evil conscience let us be worthy to enter your holy of holies which is lofty and elevated. Let us stand before your holy altar with purity and sanctity/chastity and serve you [as priests] spiritual sacrifices with a true faith.

And he elevates his voice: You who are good for ever, do not remind us of our sins at the hour of our service. But look at this sacrifice

‫ ܟܗܢܐ ܟܕ‬.‫ܚܪܝܬܐ ܕܥܠ ܕܪܓܐ‬ ‫ܓܗܝܢ‬ ̈ ‫ܟܕ ̈ܪܣܝܣܝܢ‬ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ‬ ‫ ܢܫܬܘܐ ܕܢܥܘܠ‬.‫ܬܐܪܬܐ ܒܝܫܬܐ‬ ‫ܠܩܕܘܫ ̈ܩܘܕܫܝܟ ܪܡܐ ܘܡܥܠܝܐ‬ ‫ܘܕܟܝܐܐܝܬ ܘܙܗܝܐܝܬ ܘܩܕܝܫܐܝܬ‬ ‫ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ‫ܘܢܟܗܢ ܠܟ‬ ‫ܕܒܚܐ ̈ܪܘܚܢܐ‬ .‫ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‬

‫ܘܬܠܐ ܩܠܗ‬ ‫ ܠܐ‬.‫ܐܢܬ ܕܝܢ ܛܒܐ ܕܠܐ ܐܠܡ ܠܥܠܡ‬ ‫ܒܙܒܢܐ ܕܬܫܡܫܬܢ ܐܬܕܟܪ ܠܢ‬ ̈ ‫ ܐܠܐ ܒܥܝܢܐ ܡܪܚܡܢܝܬܐ‬.‫ܚܛܗܝܢ‬

Please consult the appendix. The Sedrō of Entrance is recorded on f5rf6r, prior to the Anaphora of Gregory the Theologian. It seems likely that the same pattern would be seen above, had there not been a lacuna before the “Prayer after incense.” 18 The Syriac word here is (ghin, ‫)ܓܗܝܢ‬. The word has come to mean silently or in a low voice. There are studies that show that praying silently in an antique setting was abhorred. But this is clearly the right understanding of the word, even though it could potentially be understood as “prostrating”. The reason for this is simply that in midprayer, a rubric instructs the priest to “elevate his voice”. Brouria BittonAshkelony, “‘More Interior than the Lips and the Tongue’: John of Apamea and Silent Prayer in Late Antiquity,” Journal of Early Christian Studies 20, no. 2 (2012): 303–31; Peter W. Van der Horst, “Silent Prayer in Antiquity,” Numen: International Review for the History of Religions 41, no. 1 (1994): 1. 17

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with a merciful eye and happy/ joyful face. May our offering before you be acceptable and sanctified by your Holy Spirit, so that we, your servants, and family, may receive the reward of true and faithful stewards. And your people who offers your holy things, may they be participants in your good things forever. Let us enter your holy of holies and rejoice in the gifts of your only-begotten Son. Together with him it is right and worthy to give you honor, glory with your Holy Spirit, life-giver and who has the same ousia as you, now and forever.

‫ܘܒܦܪܨܘܦܐ ܡܚܕܝܢܐ ܚܘܪ ܒܕܒܚܬܐ‬ ‫ ܘܢܗܘܐ ܩܘܪܒܢܢ ܩܕܡܝܟ‬.‫ܗܕܐ‬ .‫ܡܩܒܠܐ ܘܡܩܕܫܐ ܒܪܘܚܟ ܩܕܝܫܐ‬ ̈ ‫ܕܐܚܢܢ‬ ̈ ‫ܥܒܕܝܟ‬ ‫ܘܒܢܝ ܒܝܬܟ ܢܣܒ‬ ̈ ̈ ‫ܐܓܪܐ ܕ̈ܪܒܝ ܒܬܐ ܡܗܝܡܢܐ‬ ‫ ܘܥܡܟ ܗܢܐ ܕܡܬܩܪܒ‬.‫ܘܫܪܝ̈ܪܐ‬ ̈ ‫ ܢܗܘܘܢ ̈ܡܫܘܬܦܐ‬.‫ܠܩܘܕܫܝܟ‬ ‫ ܟܠܢ ܕܝܢ ܢܥܘܠ‬.‫̈ܒܛܒܬܟ ܕܠܥܠܡ‬ ̈ ‫ܠܩܕܘܫ‬ ‫ ܘܢܚܕܐ‬.‫ܩܘܕܫܝܟ‬ ̈ .‫ܒܡܘܗܒܬܗ ܕܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‬ ‫ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ‬ ‫ܘܐܝܩܪܐ ܘܐܚܕܢܐ ܥܡ ܪܘܚܐ ܕܝܠܟ‬ ‫ܩܕܝܫ ܒܟܠ ܘܛܒܐ ܘܡܥܒܕ ̈ܚܝܐ‬ ‫ ܘܗܫܐ‬.‫ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ‬ .‫ܘܒܟܠܙܒܢ‬

This rubric is significant for several reasons. First of all, the rubric contains the marker “another prayer.” The term another means that the prayer which came before has the same function as this one: namely, for entering the altar. It does not specify which step the priest stands on. There are a few possibilities here if we relate the rubric to architectural sources. Churches in the West Syriac tradition usually have one or two steps between the sanctuary and the nave, and the altar is accessed through a few or several steps. 19 I suggested above that the first prayer indicated that the priest was probably located in the sanctuary, in front of the altar. This would mean that when he prays this prayer, he probably stands on the step to the altar which he had stepped up to after the Sedrō of Entrance. The fact that the Anaphora of Saint James follows after this prayer of “As our hearts are being sprinkled,” indicates that he stands on the step of the altar. The Anaphora is prayed while the priest stands on the highest step of the altar. The rubrics also show clearly that the first part of the prayer is said in a low voice by the priest or even silently followed by an See: Keser-Kayaalp, Church Architecture of Northern Mesopotamia, AD 300–800, I:55, 72, 96.

19

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

85

elevated voice. This indicates that this part of the liturgy is a public and not a private ritual act of the priest, which it becomes in later manuscripts and is today. The same prayer exists today in modern liturgical handbooks but is part of the private ritual act of the priest and it is said as the opening prayer to the vesting rite of the priest and preparation and transfer of the gifts (see Table B:1) which in modern practice takes place prior to the Gospel reading. Here it is said after the Gospel reading. Based on my analysis of this manuscript so far, I suggest the following shape of the rite: Prayer before the altar Lections Sedrō of Entrance Entrance into altar “As our hearts are being sprinkled” Anaphora However, it remains an unsolved puzzle as to when the preparation and transfer of the gifts take place in this historical situation. It would be useful to relate the content of this manuscript to a discussion of other sources regarding the preparation and transfer of the gifts, especially since the manuscript does not contain this part. Such a discussion may serve as a piece of a puzzle and give a better understanding for how and when the priest enters the sanctuary and the altar. The question of when the preparation and transfer of the gifts took place in this historical situation has been discussed by various authors and different conclusions have been drawn based on how primary sources have been evaluated. According to the Syriac Catholic Patriarch and scholar Ephrem Rahmani, there was a preanaphoral transfer of gifts until the 6th century: that is, the gifts were placed on the main altar between the readings of the scriptures and the Anaphora. Based on some canons of John of Tella, Rahmani argued that a shift took place sometimes in the 6th century. 20 According to a later argument and study by KhouriIgnatius Ephraem Rahmani, Les liturgies orientales et occidentales, étudiées séparément et comparées entre elles (Beirut, 1929), 149.

20

86

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

Sarkis the shift took place much later, in the 13th century. 21 Khouri-Sarkis later changed his mind and argued for an earlier shift. 22 Gemayel later on argued that the shift took place before the tenth century. 23 The liturgical scholar Stéphane Verhelst has later contested this view based on the dating of some of the primary sources, especially the canons of John of Tella which Rahmani had dated to the 6th century, which is when John lived. Verhelst argued that the canons are probably from a later date, ninth or tenth century. 24 However, in a more recent study by the historian VolkerLorenz Menze, based on discovery of a new manuscript, he argues that John of Tella was, indeed, the author of the canons. 25 I have been able to consult the texts that are referred to and there is no clear evidence that the transfer of the gifts was performed between the readings and the Anaphora according to the canons of John of Tella, as suggested by Gemayel and Khouri-Sarkis. The canons of John of Tella instructs the deacon to clean the altar if it is dirty and to place the bread and mix the wine with water and place them on the altar if the celebrant asks. If it is done before or after the readings is not clear in the text. However, what is noteworthy is that the deacon prepares and places the gifts on the altar, per the request of the celebrant. If the gifts are then prepared on the altar, it would imply that there is no need for transferring of the gifts, since they are prepared on the altar. Here is the translation of the canon which I am grateful to Menze for having provided:

Gabriel Khouri-Sarkis, “La Liturgie syrienne. Anaphore des douze apôtres” 9 (1950): 9. 22 Gabriel Khouri-Sarkis, “L’anaphore syriaque de s. Jacques. Notes,” L’Orient Syrien 7 (1962): 287–96. 23 Gemayel, Avant-Messe Maronite: Histoire et Structure. 24 Stéphane Verhelst, “La déposition des oblats sur l’autel en SyriePalestine. Contribution à l’histoire de la prothesis,” OC 82 (1998): 184– 203. 25 Volker-Lorenz Menze, “The Regula Ad Diaconos: John of Tella, His Eucharistic Ecclesiology and the Establishment of an Ecclesiastical Hierarchy in Exile,” Oriens Christianus 90 (2006): 44–90. 21

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE And now our brother, because your love seeks from our unworthiness the order of the service and of the canons we are writing (it) down for you as something which (has been handed down) by our fathers, the bishops and metropolitans who brought me to this service, and raised me before their feet and taught me this order: First you should be watchful lest you place anything that is alien to the altar in the sanctuary, as many often do who result in turning the altar into a place of defilement. When it is commanded that you make preparations, and that you arrange the altar for the holy Mysteries, you should first enter, and if there is rubbish, sweep (it) and if there is something that is not at all related [lit. had not at all been set] to the service, you are taking it out. And then you should draw near to the holy table. And you should untie [the altar vestments], take off, shake and wipe them clear with much zeal. Then you should spread [lit dress up with] either these vestments or others again, being meticulous that you lay (them) out right and place (them) well balanced [lit. in the middle] lest either side slip or cross over the other or the cross of the cloth be misplaced [lit. slip] by negligence, but as it is appropriate for the holy service. As to how you should set apart the bread (for consecration): if it is ordered to you by the priest that you should set apart and bring up the bread (for consecration), you should watch the people and accordingly things so that you know the [Eucharistic] body that will be needed from you, or that you be in need that it be left behind. And in this manner only you should bring up (that amount) lest you produce an excessive quantity and you bring (it) up at random [lit. as it comes], and one of two (courses) remain with you that would condemn (you) to Gehenna: either because it may be left over and become stale, or because you may desire greedily to eat of the awe-inspiring Mysteries inappropriately. Concerning the laying out upon the altar: Concerning the altar – if the altar is big, and the bread (for consecration) much, you should distribute (it) on the four winds in the symbol of a cross. And if (the altar) is small, place one upon the other.

87

88

SACRED SPACE IN SYRIAC ORTHODOX LITURGY Concerning its position and its mixture: You should place the chalice to the east of the bread. Concerning its straining and its mixture: You should be greatly meticulous lest you show negligence and pour at random [lit. as it comes], and either hair sank in or something odious and be consecrated and afterwards it be thrown away and you condemn yourself. Produce the mixture in this way: half wine and half water. And see lest Satan advise you, and you pour (too) much consecrated (element), so that you drink of it in the type of wine, and you be condemned by the blood and the body of the Lord. 26

According to the quoted description, the gifts are prepared on the altar by the deacon. Since this is the case in the 6th century, there seems to be no need for transferring the gifts. However, other sources suggest diversity of practices. That the gifts are placed on the altar prior to the entrance of the priest to the altar is also known in the sixth century by Severus of Antioch who writes in his exile in Egypt the following letter to Caesarius the Patrician: The veil therefore which, before the priest approaches, hides what is set forth and is removed after his entry, manifestly cries by the mouth of the facts themselves that the mystery […] by means of this spiritual and rational priestly ministration reveals Christ. 27

The veil mentioned here is the veil which covers the gifts, and which is removed after the priest enters the altar. There is no mention, however, of whether the preparation and the transfer of the gifts have taken place prior to or after the readings. It does imply that the gifts are on the altar when the priest approaches. The preparation must have taken place on the altar and there would have been no need for a transfer. According to Verhelst’s interpretation, this description means that the gifts are placed on the altar at the very beginning

Menze, 57–59. Ernest Walter Brooks, ed., A Collection of Letters of Severus of Antioch from Numerous Syriac Manuscripts, vol. 2, PO, 14 (67) (Turnhout: Brepols, n.d.), 256.

26 27

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

89

of the liturgy, prior to the reading of the Scriptures. 28 In another letter, Severus describes the process as follows: Further, when the holy symbols that are consecrated in the mysterious sacrifice are about to be brought out into the church, and to be placed on the holy, the first of the deacons, looking out of the door of the deacons’ chamber, utters the fearful and awful words, ‘No catechumen, no possessed person, no one that is incapable’.” 29

This suggests that the gifts are brought in after the dismissal of the catechumens and hence after the readings. But the preparation of the gifts, may have taken place prior to the readings. Another way of interpreting this text is that the transfer of the gifts takes place prior to the preparation. So, it seems that the evidence points to potentially two different practices. As for BL Add 14494, there are pages missing from the manuscript between the Gospel reading and the Sedrō of Entrance. This makes it quite difficult to draw any clear conclusions. Where would the preparation take place, on the main altar or at a side table? The liturgical manuscript does not allow us to draw any conclusions here. But why would there be a need for a transfer unless the gifts were prepared elsewhere? There is nothing which indicates that the priest carries the paten and the cup as he enters during this prayer. One of the early Syriac commentators on the liturgy, George bishop of the Arabs (+724/726), does not explicitly comment on the entrance of the priest to the altar but he does say that the prayer of incense is accompanied by deacons censing the entire Verhelst, “La déposition des oblats sur l’autel en Syrie-Palestine. Contribution à l’histoire de la prothesis.” 29 Severus Antiochenus, The Sixth Book of the Select Letters of Severus, Patriarch of Antioch in the Syriac Version of Athanasius of Nisbis. Vol. 2, Translation, P. 1, trans. Ernest Walter Brooks, Works Issued by the Text and Translation Society, 99-1320225-6; 3 (London, 1903), 187–88; For the Syriac text consult the following Severus Antiochenus, The Sixth Book of the Select Letters of Severus, Patriarch of Antioch in the Syriac Version of Athanasius of Nisbis. Vol. 1, Text, P. 1, trans. Ernest Walter Brooks, Works Issued by the Text and Translation Society, 99-1320225-6; 1 (London, 1902), 209–10. 28

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

nave and that a return to the sanctuary takes place after the reading of the scriptures: The hearing of the holy scriptures and their meaning is the constant and spiritual food of the soul, (and is), as it were, instead of the bread and the water with which the body is nourished. But that the Old is read before the New, signifies that which the Old said the New has shown to have been fulfilled. The censer, which the deacon takes about the whole nave, signifies the care of God for all, and the condescension and sweet savor of Christ. The return again of the censer to the sanctuary signifies the fixedness and unwaveringness of the divine care. 30

George’s commentary suggests that the deacon descends from the sanctuary which presumably means that an entrance to the sanctuary and transfer of gifts has already taken place. At least it means that the deacons have entered the sanctuary. Another West Syriac commentary, that of John of Dara (first half of 9th century), may be somewhat helpful. John of Dara comments on the arrangement of the church architecture and divides the church into three different parts, the nave, the chancel and the sanctuary. He does not mention where the Gospel would have been read. Instead, he interprets the architecture of the church typologically: it has a tripartite structure, modelled after the Temple of Jerusalem. He devotes the entire second chapter of his commentary to the arrangement of the sanctuary. He meticulously comments on how the sanctuary should be arranged, with the deacons standing behind the priests who have placed the bread and the wine on the altar. 31 John of Dara is the first West Syriac commentator to mention the sedrō. He says the following: Connolly, Two Commentaries on the Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bār Kēphā, 16. 31 John of Dara, Le De oblatione de Jean de Dara., ed. Jean Sader (Louvain, 1970), chap. 2; For the only English translation, see the following John of Dara, Commentary on the Eucharist; For a French translation with commentary see the following Sader, Le lieu de culte et la messe syrooccidentale selon le De oblatione de Jean de Dara. 30

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE At the beginning, then, concerning the entrance to [celebrate] the Eucharist. First there has to be a sedrō of penitence and thereafter a chant [ma’(e)nītho] of entrance, that is [the one] On the Holy Church, 32 thereafter a second sedrō for the entrance and thereafter the creed.

91

‫ܫܘܪܝܐ ܕܝܢ ܕܡܥܠܬܐ ܕܠܘܬ‬ ‫ ܙܕܩ ܕܢܗܘܐ ܩܕܡܐܝܬ‬.‫ܐܘܟܪܝܣܛܝܐ‬ ‫ܣܕܪܐ ܕܬܝܒܘܬܐ ܘܗܝܕܝܢ ܡܥܢܝܬܐ‬ ‫ܕܡܥܠܬܐ ܐܘܟܝܬ ܕܥܠ ܥܕܬܐ‬ ‫ܩܕܝܫܬܐ ܘܗܝܕܝܢ ܣܕܪܐ ܬܪܝܢܐ‬ ‫ܢܗܘܐ ܕܡܥܠܬܐ ܘܗܝܕܝܢ ܡܠܬܐ‬ .‫ܕܗܝܡܢܘܬܐ‬

In this sentence, John most likely describes how he knows the beginning of the Eucharistic liturgy, that is, when the readings have finished. He is the first commentator to indicate the existence of a sedrō in the Eucharistic liturgy. In fact, two different sedrē are said according to him. The word “entrance” is used three Baby Varghese provides the following alternative translation of this term: “Ma’nitho of the entrance, that is, (the entrance) into the holy church.” of Dara, Commentary on the Eucharist; Sader suggests that this refers to the hymn of ihidoyo (the Monogenes). Sader, Le lieu de culte et la messe syro-occidentale selon le De oblatione de Jean de Dara, 223:89–90 I think that both Varghese and Sader are wrong. Varghese’s translation implies that this chant is sung as they enter the church. But there is nothing in the commentary that suggests this. John of Dara does not comment on the placement of the Gospel reading, that is when it takes place. This sentence suggests that the entrance is for the celebration of the Eucharist, which comes after the readings. If this chant is said upon entering the church, then it means that the readings are done outside of the church or that they leave the church and then enter the church again. Instead, I believe that the name of the ma’nitho is “On the Holy Church”. It is not the ma’nitho of the Monogenes/Ihidoyo, for the simple reason that there is nothing in the text that suggests this. The themes of the ma’nitho which John highlights do not suggest this. The first time the ma’nitho of the Ihodoyo/Monogenes is mentioned is in BL Add 14496, that is, at least a hundred years after John’s commentary was written. Even in the JAS of Jerusalem it seems that the Monogenes was not fixed but rather used as an introit for Easter. Its fixed place within the liturgy of Constantinople can only be confirmed from the ninth century on. In JAS there is evidence that it becomes fixed introit from the 13th century. This is recorded in Vatican Gr. 1970 which is dated to the 13th century. See the following for a discussion about this. Daniel Galadza, Liturgy and Byzantinization in Jerusalem, 2018, 165. 32

92

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

times in this passage. The first time suggests that his description refers to the celebration of the Eucharistic liturgy. The second time refers to the chant, that is, the “Ma’(e)nīthō of Entrance.” The ma’(e)nīthō is probably accompanied by a movement into the sanctuary. The third refers to the Sedrō of Entrance which is most likely followed by the priest’s entrance to the altar to pray the Anaphora. John is silent about when the preparation takes place. But the entire chapter two suggests that it is done on the altar and therefore a transfer of the gifts seems to be superfluous. He does not mention any procession with the gifts either. While nobody has to my knowledge studied the ma’(e)nīthō and its function in the liturgy, in 1911 the patristic scholar Ernest Walter Brooks published the Syriac text and English translation of a collection of ma’(e)nyōthō attributed to Severus of Antioch (+538) and edited and translated by Jacob of Edessa (+ 708). 33 Internal evidence in two of the published chants suggests that they were very likely used while entering the sanctuary, but also for the reading of the Gospel. Brooks was most likely unaware of this when he translated these hymns as he avoids translating the term entrance since it does not seem to make sense unless you understand the function of the hymns and their liturgical context. The following will serve as examples of this. The chants follow the liturgical year and there are chants for the feast of Christmas, Epiphany, the lent before Easter, Palm Sunday and so on. I use Brooks’ translation unless indicated otherwise: 34 Again hymn 35 on the holy fast of Lent 1. Let all of us who wish to enter [through the door]. 36

‫ܬܘܒ ܡܥܢܝܬܐ ܕܥܠ ܨܘܡܐ‬ ‫ܩܕܝܫܐ ܕܐܪܒܥܝܢ‬ ‫ܐ܆ ܟܠܢ ܐܝܠܝܢ ܕܨܒܝܢܢ ܠܡܥܠ‬ .‫ܒܬܪܥܐ‬ .‫ܒ܆ ܡܛܠ ܕܡܢ ܥܠܬ ܚܛܝܬܢ ܕܥܒܪ‬

Ernest Walter Brooks, trans., James of Edessa: The Hymns of Severus of Antioch and Others (Paris: Firmin-Didot, 1911). 34 Brooks, 11. 35 Chants, antiphons are probably more correct translation of ‫ܡܥܢܝܬܐ‬ 36 Brooks omits through the door, which could refer to the door of the sanctuary. 33

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE 2. 3. 4. 5. 6. 7. 8. 9.

[which was closed] 37 by reason of our sin of disobedience, We who were created in the image of God. 38 At this time especially we need 39 Holy Lent to be for everyone everything 40 For great benefit is Great Lent, 41 The pure mirror of Holy Lent 42 Look, already [Holy Lent] is half-way done 43 All you who have fasted.

93

‫ܓ܆ ܗܢܘܢ ܕܒܨܠܡܐ ܕܐܠܗܐ‬ .‫ܒܪܘܝܐ‬ .‫ܕ܆ ܒܗܢܐ ܙܒܢܐ ܝܬܝܪܐܝܬ ܙܕܩ ܠܢ‬ .‫ܗ܆ ܨܘܡܐ ܩܕܝܫܐ ܠܟܠܢܫ ܟܠܡܕܡ‬ .‫ܘ܆ ܠܝܘܬܪܢܐ ܛܒܐ ܘܪܒܐ ܕܨܘܡܐ‬ ‫ܙ܆ ܠܡܚܙܝܬܐ ܕܟܝܬܐ ܕܨܘܡܐ‬ .‫ܩܕܝܫܐ‬ .‫ܚ܆ ܟܕ ܗܐ ܡܢ ܟܕܘ ܡܨܥ ܪܗܛܐ‬ ‫ܛ܆ ܐܝܠܝܢ ܕܛܥܡܬܘܢ ܠܨܘܡܐ‬ .‫ܒܝܕ‬

In another chant which is said on Palm Sunday the entrance is referred to more explicitly, and omitted in Brooks’ translation: 44 Again hymns on the holy feast Hosannas 1. 2. 3.

Come ye now, children of disobedience. What shall we admire about your entrance. 45 Very great is the depth of the holy [mystery]. 46

‫ܬܘܒ ܡܥܢܝܬܐ ܕܥܠ ܥܐܕܐ‬ ̈ ‫ܕܐܘܫܥܢܐ‬ ‫ܩܕܝܫܐ‬ ̈ ‫ܐ܆ ܬܘ ܠܟܘܢ‬ ‫ܒܢܝܐ ܕܠܐ‬ .‫ܡܬܛܦܝܣܢܘܬܐ‬ ‫ܒ܆ ܒܡܢܐ ܢܬܕܡܪ ܡܢ ܗܠܝܢ‬ .‫ܕܒܡܥܠܬܟ‬ ‫ܓ܆ ܪܒ ܗܘ ܛܒ ܥܘܡܩܐ‬ .‫ܕܪܐܙܐ ܩܕܝܫܐ‬

My addition Brooks has: “Let us, who were created in the image of God.” 39 Brooks has: “ought” 40 Brooks has: “The holy fast becomes all things to all men.” 41 Brooks has: “Ye that are diseased and take your delight.” 42 Brooks has: “Let us keep the pure mirror of the fast.” 43 Brooks did not translate this verse 44 Brooks, James of Edessa, 11. 45 Brooks has: “What shall we admire of the things that.” 46 Brooks omits translating the Syriac term rōzō (“mystery”) here. 37 38

94

SACRED SPACE IN SYRIAC ORTHODOX LITURGY 4. 5. 6. 7.

The God of the prophets of whom David sang. Ye that are desirous of spiritually meeting. If, when Jesus the Saviour of all was sitting [on a donkey], 47 Going towards the passion of the life-giving cross. 48

̈ ‫ܕ܆ ܐܠܗܐ ܗܘ‬ ‫ܕܢܒܝܐ܆ ܠܗܘ‬ .‫ܕܕܐܘܝܕ ܡܙܡܪ‬ ‫ܗ܆ ܐܝܠܝܢ ܕܚܦܝܛܝܢ ܠܡܦܓܥ‬ .‫ܪܘܚܢܐܝܬ‬ ‫ܘ܆ ܐܢ ܗܘ ܕܥܠ ܥܝܠܐ‬ .‫ܕܐܬܢܐ ܝܬܒ‬ ‫ܙ܆ ܟܕ ܠܘܬ ܚܫܐ ܕܒܝܕ ܨܠܝܒܐ‬ ̈ ‫ܡܥܒܕ‬ .‫ܚܫܐ‬

There is no way to know whether the specific ma’(e)nīthō that John refers to is any of the ones quoted above. What I suggest here is that the context of the ma’(e)nīthō is liturgical. My suggestion is that different chants of the ma’(e)nīthō-type may have been used at the entrance into the sanctuary. There are three interesting rubrics in his collection which indicate that the ma’nitho type prayer were used for entrances in different liturgical contexts: 49 Again chants before the reading of the Gospel at night of Sunday Again chants for after the reading of the Gospel on the night of Sunday Again, chants for entrance into the baptistery

̈ ‫ܡܥܢܝܬܐ ܕܩܕܡ ܩܪܝܢܐ‬ ‫ܬܘܒ‬ ‫ܕܐܘܢܓܠܝܢ ܒܠܠܝܐ ܕܚܕܒܫܒܐ‬ ̈ ‫ܡܥܢܝܬܐ ܕܒܬܪ ܩܪܝܢܐ‬ ‫ܬܘܒ‬ ‫ܕܐܘܢܓܠܝܢ ܒܠܠܝܐ ܕܚܕܒܫܒܐ‬ ̈ ‫ܡܥܢܝܬܐ ܕܡܥܠܬܐ ܕܠܒܝܬ‬ ‫ܬܘܒ‬ ‫ܡܥܡܘܕܝܬܐ‬

These rubrics belong to the celebration of Easter. It appears that a chant is said both prior to and after the reading of the Gospel. A chant is given for those who are baptized on Easter. The ma’(e)nīthō does not appear in the current shape of the rite. If we follow the order of the rite according to the description of John of Dara, I suggest the following shape:

Brooks omits this. Brooks has: When of thine own will and with desire. 49 Brooks, James of Edessa, 16. 47 48

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE 1. 2. 3. 4.

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Sedrō of Penitence ma’(e)nīthō of Entrance into the sanctuary Sedrō of Entrance into the altar Creed

According to another commentator, Moses bar Kipho (+903), the Gospel reading is followed by a deacon proclaiming the dismissal, even though according to him nobody leaves the church. 50 Following the dismissal, a procession with the gifts takes place and they are placed on the altar. In other words, in his description, the transfer of the gifts takes place after the reading. He is completely silent about the preparation of the gifts which suggests that it may have taken place prior to the transfer. He does not say where the gifts are located prior to the procession. What he states is that the procession goes from the sanctuary, through the nave, and back to the sanctuary. Censing of the sanctuary and the nave takes place after the procession and is accompanied by the recitation of the creed. 51 Following the creed the priest says the “Prayer of peace” and then the Anaphora. Prior to the “Prayer of Peace,” the deacon is said to “stand on the step” 52 in order to proclaim to the people to listen well. This step is probably the sanctuary step. The evidence presented so far is diverse and suggests that there are varying local practices. John of Dara mentions the “Sedrō of Penitence” and “Sedrō of Entrance” while the others do not. The manuscript analyzed here suggests that the Gospel is read somewhere in front of the sanctuary, in a designated place. After the reading of the Gospel the Sedrō of Entrance is prayed followed by the priest’s ascension to the altar step. On the step he prays “As our hearts are being sprinkled” and then the Anaphora. The gifts were most likely prepared before the readings but regarding the transfer of the gifts, the evidence points to two different practices, one in which no transfer is needed since the preparation of the gifts has taken place on the altar already and a Connolly, Two Commentaries on the Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bār Kēphā, 34. 51 Connolly, 34f. 52 Connolly, 38. 50

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second practice, which suggests a procession with the gifts after the readings and prior to the Anaphora. I believe therefore that all of the mentioned scholars are both wrong and right. Rahmani is correct in that the preparation of the gifts takes place on the altar and therefore no transfer is needed, but so are Gemayel and Khouri Sarkis in that the practice of transferring the gifts take place later. What this suggests is a diversity of practices coexisting.

BRITISH LIBRARY ADD 14495

A second and more developed rite can be found in BL Add 14495 which has been dated to the 10th or 11th century. The first folio page of the manuscript contains a prayer without a rubric. There are references in it to an ongoing worship service in the heavens and a request to be able to participate in this worship service. The following is said: [with] right deeds and a catholic and apostolic faith they serve and sanctify your honor at every hour. These who through prayers and supplications serve you as priests day and night, Lord. Also give us to enjoy boldly in the participation and authority of this your spiritual sacrifice all [our] days which are in this world. Even there, Lord, grant us good provision to stand on your right side without shame, so that we can give thanksgiving, worship, praise and glory and elevate the Holy Trinity who is equal in ousia, Father, Son and Holy Spirit now and forever. Amen

‫ܕܘܒ̈ܪܐ ܬ̈ܪܝܨܐ ܘܗܝܡܢܘܬܐ‬ ‫ܥܕܢܝܬܐ ܩܬܘܠܝܩܐ ܘܫܠܝܚܝܬܐ ܒܟܠ‬ ‫ܫܥ ܡܫܡܫܝܢ ܘܡܩܕܫܝܢ ܠܐܝܩܪܐ‬ ‫ ܗܠܝܢ ܕܒܝܕ ̈ܨܠܘܬܐ‬.‫ܕܝܠܟ‬ ̈ ‫ܘܬܟܫܦܬܐ ܕܠܗܘܢ܆ ܐܝܠܝܢ‬ ‫ܕܒܐܝܡܡܐ ܘܠܠܝܐ ܡܟܗܢܝܢ ܠܟ‬ ̈ ‫ ܗܒ ܐܦ ܠܢ ܕܒܓܠܝܘܬ ܐܦܐ‬.‫ܡܪܝܐ‬ ‫ܢܬܒܣܡ ܡܢ ܫܘܠܛܢܐ ܘܫܘܬܦܘܬܐ‬ ‫ܕܕܒܚܬܐ ܕܝܠܟ ܗܕܐ ܪܘܚܢܝܬܐ‬ ‫ܟܠܗܘܢ ܝܘܡܬܐ ܕܒܥܠܡܐ ܗܢܐ‬ ‫ ܐܦ ܬܡܢ ܡܪܝ ܬܗܘܐ ܠܢ‬.‫ܐܝܬܝܢ‬ ̈ ̈ ‫ܠܙܘܘܕܐ‬ ‫ܛܒܐ ܘܠܩܘܡܐ ܝܡܝܢܝܐ‬ ‫ܘܕܠܐ ܒܗܬܬܐ ܘܢܘܕܐ ܘܢܣܓܘܕ‬ ‫ܘܢܫܒܚ ܘܢܩܠܣ ܘܢܪܡܪܡ ܠܬܠܝܬܝܘܬܐ‬ ‫ ܐܒܐ‬.‫ܩܕܝܫܬܐ ܫܘܝܬ ܒܐܘܣܝܐ‬ ‫ ܗܫܐ‬.‫ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ‬ .‫ܘܒܟܠܙܒܢ ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ‬

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Following this prayer there is a rubric which reads: “Again a prayer of entrance.” 53 The rubric again indicates that what follows is another one of the same types of prayer, or a prayer which has the same function, a prayer for an entrance. This is not a Sedrō of Entrance, but a prayer which contains six verses. The Syriac word used here in the rubric is slūthō (‫ )ܨܠܘܬܐ‬which is properly translated as “prayer.” 54 The following is the rubric with the text of the six verses: 251F

Again a Prayer of Entrance Pure lamb without fault who offered himself to his Father as an acceptable offering for the forgiveness of the entire world. Make us worthy to offer you ourselves as a sacrifice which pleases you and which recognizes your sacrifice, Christ God who came for our salvation forever. Amen

‫ܬܘܒ ܨܠܘܬܐ ܕܡܥܠܬܐ‬ ‫ ܕܩܪܒ‬.‫ܐܡܪܐ ܕܟܝܐ ܘܕܠܐ ܡܘܡܐ‬ ‫ܗܘ ܠܗ ܠܐܒܘܗܝ ܩܘܪܒܢܐ ܡܩܒܠܐ‬ ‫ ܐܫܘܐ ܠܢ‬.‫ܠܚܘܣܝܐ ܕܟܠܗ ܥܠܡܐ‬ ‫ܕܢܩܪܒ ܠܟ ܩܢܘܡܢ ܕܒܚܬܐ ܕܫܦܪܐ‬ ‫ܠܟ ܘܡܘܕܝܐ ܒܕܒܚܟ ܡܫܝܚܐ‬ ‫ܐܠܗܐ ܕܐܬܐ ܠܦܘܪܩܢܢ ܠܥܠܡܝܢ‬ ‫ܐܡܝܢ܀‬

Perfect burnt-offering for the forgiveness of the entire world who was sacrificed on the cross for the life of all. Save us from the devious traps and ambush of hidden and unhidden enemies, our Lord and God forever. Amen

‫ܝܩܕܐ ܫܠܡܐ ܘܕܒܚܬܐ ܕܚܘܣܝܐ‬ ‫ܕܚܠܦ ܟܠܗ ܥܠܡܐ ܐܬܕܒܚ‬ ̈ ‫ ܡܛܠ‬.‫ܒܙܩܝܦܐ‬ ‫ܚܝܐ ܕܟܠ ܫܘܙܒ ܠܢ‬ ̈ ‫ܦܚܐ‬ ̈ ̈ ‫ܡܢ‬ ‫ܘܢܟܠܐ ܘܟܡܝܢܐ‬ ̈ ̈ ̈ ‫ܕܒܥܠܕܒܒܝܢ ܟܣܝܐ ܘܓܠܝܐ ܡܪܢ‬ ‫ܘܐܠܗܢ ܠܥܠܡܝܢ ܐܡܝܢ܀‬

The sacrifice from whose death life gushed to us, from his suffering immortality, from his death resurrection and hope. Raise the dead in your mercy. Give sinners forgiveness and hope, and joy for

̈ ‫ܕܒܚܐ ܕܡܢ ܩܛܠܗ ܢܒܥܘ ܠܢ‬ .‫ܚܝܐ‬ ‫ ܘܡܢ‬.‫ܘܡܢ ܚܫܗ ܠܐ ܡܝܘܬܘܬܐ‬ ‫ ܢܚܡ‬.‫ܡܘܬܗ ܢܘܚܡܐ ܘܣܒܪܐ‬ ̈ ̈ ‫ܠܡܝܬܐ ܒܚܢܢܟ ܘܗܒ‬ ‫ܠܚܛܝܐ‬

53 54

‫ܫܘܒܩܢܐ ܘܣܒܪܐ ܘܚܕܘܬܐ‬ ‫ܠܟܡܝ̈ܪܐ ܗܫܐ܀‬

.‫ܬܘܒ ܨܠܘܬܐ ܕܡܥܠܬܐ‬. BL Add 14495, folio 2r. Payne Smith, A Compendious Syriac Dictionary, 479.

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the mournful/depressed ones now and forever. Doctor of all illnesses and well of all help. Heal the wounds of our souls and give health to the weaknesses of our body. Drive away the temptations of the Evil One from our weaknesses so that scourge of death [may be removed] from us. Allow us to stand before you with a wholesome body and soul and to lift up praise, honor and worship to your mercy forever.

̈ ‫ܟܐܒܝܢ ܘܡܒܘܥܐ ܕܟܠ‬ ‫ܐܣܝܐ ܕܟܠ‬ ̈ ̈ ‫ ܐܣܐ ܫܘܡܬܐ ܕܢܦܫܬܢ‬.‫ܥܘܕ̈ܪܢܝܢ‬ ̈ ‫ ܘܪܕܘܦ‬.‫ܟܐܒܘܗܝ ܕܓܘܫܡܢ‬ ‫ܘܐܚܠܡ‬ ̈ ̈ .‫ܢܣܝܘܢܘܗܝ ܕܒܝܫܐ ܡܢ ܒܝܫܬܢ‬ ‫ ܘܗܒ‬.‫ܡܛܠ ܫܒܛܗ ܕܡܘܬܐ ܡܢܢ‬ ‫ܠܢ ܕܒܚܘܠܡܢܐ ܕܪܘܚܐ ܘܕܦܓܪܐ‬ ‫ ܘܢܣܩ ܫܘܒܚܐ‬.‫ܢܩܘܡ ܩܕܡܝܟ‬ ‫ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܠܡܪܚܡܢܘܬܟ‬ ‫ܒܟܠܙܒܢ܀‬

Father, remember Lord, on your rational altar which is above in the heavens all our fathers and brothers and close ones who have departed to you in the orthodox faith. Make them worthy to be in the tents of light and in the halls filled with joy and happiness. Give them spiritual gladness/pleasure in the blessed land which you have prepared for your holy ones so that they can praise you there without ceasing Father, Son and Holy Spirit.

‫ܐܒܐ ܐܬܕܟܪ ܡܪܝܐ ܥܠ ܡܕܒܚܐ‬ ‫ܕܠܟ ܡܠܝܠܐ ܗܘ ܕܐܝܬܘܗܝ ܕܠܥܠ‬ ̈ ̈ ‫ܘܐܚܝܢ‬ ‫ܐܒܗܝܢ‬ ‫ܡܢ ܫܡܝܐ ܠܟܠܗܘܢ‬ ̈ ‫ܘܟܢܘܬܢ ܕܠܘܬܟ ܚܙܩܘ‬ .‫ܒܗܝܡܢܘܬܐ ܬܪܝܨܬ ܫܘܒܚܐ‬ ̈ ‫ܘܐܫܘܐ ܐܢܘܢ‬ ‫ܒܡܛܠܐ ܕܢܘܗܪܐ‬ ̈ .‫ܘܒܐܘܘܢܐ ̈ܡܠܝܝ ܪܘܙܐ ܘܚܕܘܬܐ‬ ‫ܫܟܢ ܠܗܘܢ ܕܝܢ ܒܘܣܡܐ‬ ̇ ‫ܡܬܝܕܥܢܐ ܒܐܬܪܐ ܛܘܒܬܢܐ‬ ‫ܗܘ‬ ̈ ‫ܕܛܝܒܬ‬ ‫ܠܩܕܝܫܝܟ ܘܬܡܢ ܕܠܐ ܫܠܝܐ‬ ‫ ܐܒܐ܀‬.‫ܢܫܒܚܟ‬

Hear, Lord, the prayer of your bishops and priests who have been chosen and known as leaders in your holy church. By their forgiving prayers, they have been dazzled by your grace for all those who on account of hope have left this life […]

̈ ‫ܫܡܥ ܡܪܝܐ‬ ̈ ‫ܨܠܘܬܐ ܕ̈ܪܝܫܝ‬ ‫ܟܗܢܐ‬ ̈ ‫ܘܕܟܗܢܐ ܕܝܠܟ ܗܢܘܢ ܕܐܬܓܒܝܘ‬ ‫ܘܐܬܝܕܥܘ ܡܕܒ̈ܪܢܐ ܒܥܕܬܐ ܕܝܠܟ‬ ̈ ‫ ܘܒܝܕ‬.‫ܩܕܝܫܬܐ‬ ‫ܨܠܘܬܗܘܢ ̈ܚܣܝܬܐ‬ ‫ܐܬܓܗܕܘ ܒܛܝܒܘܬܟ ܠܟܠܗܘܢ‬ ̈ ‫ܐܝܠܝܢ ܕܥܠ ܣܒܪܟ ܫܒܩܘ‬ ‫ܠܚܝܐ‬ … ‫ܗܠܝܢ‬

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It is not clear what this prayer is for. The prayer refers to the sacrifice of Christ and to the offering. Praying to be able to stand before God with purity and to offer him the Eucharist suggests that this is a prayer for the preparation of the gifts, especially considering what takes place next in the flow of the rite, when the Gospel is read: that is, the gifts are transferred, and the priest enters to celebrate the Eucharistic liturgy. In contrast to the evidence that was presented above, with regard to the letter of Severus of Antioch and the canons of John of Tella (who clearly said that the preparation took place by the deacon), the preparation here is done by the priest and as we shall see so is the transfer of the gifts. After the verses quoted above, the Gospel is read: Prayer of incense before the reading of the Gospel Good and loving God who spoke to our fathers through the prophets of old in multiple ways. In these last days you have spoken to us through your only-begotten Son, our Lord, God and Savior Jesus Christ. Now, Lord, while you accept from our sinful and poor hands, your servants, this incense, which your mercy makes us worthy to offer to your grace before the revered and salvific Gospels of your Christ a sweet scent of incense. Give us also the knowledge and meaning of your divine words. Make us worthy to meditate on them and study them day and night and gain a good and firm knowledge…. Let us pluck eternal fruits from them and be saved from all depreciation and evildoing of evil spirits and from the ugliness of fleshly passions.

̈ ‫ܕܒܣܡܐ ܕܩܕܡ ܩܪܝܢܐ‬ ‫ܨܠܘܬܐ‬ ‫ܕܐܘܢܓܠܝܘܢ‬ ‫ ܗܘ‬.‫ܐܠܗܐ ܛܒܐ ܘܪܚܡ ܐܢܫܐ‬ ̈ ̈ ‫ܕܒܣܓܝܐܘܬ‬ ‫ܠܐܒܗܝܢ‬ ‫ܙܢܝܐ ܡܠܠܬ‬ ̈ ‫ ܒܗܠܝܢ ܕܝܢ‬.‫ܒܢܒܝܐ ܡܢ ܩܕܝܡ‬ ̈ ‫ܝܘܡܬܐ ܐܚ̈ܪܝܐ ܡܠܠܬ ܠܢ ܒܝܕ‬ ‫ ܡܪܝܐ ܕܝܢ ܕܝܠܢ‬.‫ܝܚܝܕܝܐ ܕܝܠܟ ܒܪܐ‬ .‫ܘܐܠܗܢ ܘܦܪܘܩܢ ܝܫܘܥ ܡܫܝܚܐ‬ ‫ܐܢܬ ܐܦ ܗܫܐ ܟܕ ܡܩܒܠ ܐܢܬ‬ ̈ ‫ܡܢ‬ ‫ܐܝܕܝܐ ܕܝܠܢ ̈ܚܛܝܐ ܘܒܨܝ̈ܪܐ‬ ̈ ̈ ‫ ܒܣܡܐ ܗܠܝܢ ܕܐܫܘܝܘܢ‬.‫ܥܒܕܝܟ‬ ‫̈ܪܚܡܝܟ ܠܡܩܪܒܘ ܠܛܝܒܘܬܟ ܩܕܡ‬ ̈ ‫ܐܘܢܓܠܝܐ‬ ̈ ‫ܣܓܝܕܐ ܘܦ̈ܪܘܩܝܐ‬ .‫ܕܡܫܝܚܟ ܠܪܝܚܐ ܒܣܝܡܐ ܕܦܝܪܡܐ‬ ‫ܫܟܢ ܐܦ ܠܢ ܝܕܥܬܐ ܘܣܘܟܠܐ‬ ̈ ̈ ‫ ܕܒܗܘܢ ܐܫܘܐ‬.‫ܐܠܗܝܬܐ‬ ‫ܕܡܠܝܟ‬ ‫ܠܢ ܕܟܕ ܒܐܝܡܡܐ ܘܒܠܠܝܐ‬ ‫ܘܒܟܠܥܕܢ ܡܬܗܓܝܢܢ ܘܡܬܕܪܫܝܢܢ‬ ‫ܒܗܝܢ ܝܕܥܬܐ ܛܒܬܐ ܘܚܬܝܬܐ‬ ‫ܕܒܟܠܡܕܡ … ܘܦܐ̈ܪܐ ܕܠܥܠܡ‬ ‫ܡܢܗܝܢ ܢܩܛܘܦ ܘܢܫܬܘܒ ܡܢ ܟܠ‬ ̈ ‫ܥܫܘܩܝܐ ܘܡܒܐܝܫܢܘܬܐ‬ ‫ܕܫܐܕܐ‬ ̈ ‫ܘܡܢ ܫܟܝܪܘܬܐ‬ .‫ܕܚܫܐ ܕܒܣܪܐ‬ ‫ܘܗܟܢܐ ܕܟܝܐܝܬ ܘܩܕܝܫܐܝܬ‬ ‫ܘܟܗܢܐܝܬ ܢܩܒܠ ܒܐܪܥܐ ܛܒܬܐ‬

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So, with purity and holiness and as priests, let the seeds of the Gospels of your Christ be accepted into the good ground of our hearts and produce fruits in thirties and sixties and hundreds, fruits of the godliness/piety of the fear of God. Together with our Lord Jesus Christ to whom it is right to give glory, honor and dominion together with you and your Holy Spirit, good and worthy of worship and maker of life now and forever.

̈ ̈ ‫ܕܐܘܢܓܠܝܐ‬ ‫ܕܠܒܘܬܢ ܙ̈ܪܥܐ ܕܝܠܗܘܢ‬ ‫ ܒܬܠܬܝܢ ܘܒܫܬܝܢ‬.‫ܕܡܫܝܚܟ‬ ̈ ‫ ܢܝܬܐ ܦܐ̈ܪܐ ܕܫܦܝܪܘܬ‬.‫ܘܒܡܐܐ‬ ‫ ܒܗ ܒܡܫܝܚܐ ܝܫܘܥ‬.‫ܕܚܠܬ ܐܠܗܐ‬ ‫ ܗܘ ܕܒܐܝܕܗ ܘܥܡܗ ܠܟ‬.‫ܡܪܢ‬ ‫ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ‬ ‫ܥܡ ܪܘܚܟ ܩܕܝܫ ܒܟܠ ܘܛܒܐ‬ ̈ ‫ܘܣܓܝܕܐ ܘܡܥܒܕ‬ ‫ܚܝܐ܀‬

Another one for when the Gospel goes out Lord God almighty, who with his good will rules all, grant us the forgiveness of sins and cause us to hear your living words. Sanctify us with your Holy Spirit and make us worthy to be the hearers and doers of the Gospel of your Christ, with whom it is right to give you praise.

‫ܐܚܪܬܐ ܡܐ ܕܢܦܩ ܐܘܢܓܠܝܘܢ‬ .‫ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ ܘܡܕܒܪ ܟܠ‬ ‫ܐܝܟ ܨܒܝܢܗ ܛܒܐ ܟܠ ܓܝܪ ܥܡ‬ ‫ܟܠ ܡܫܥܒܕ ܠܟ ܫܟܢ ܠܟ ܫܘܒܩܢܐ‬ ̈ ‫ܕܚܛܗܐ ܘܐܫܡܥ ܠܢ ܩܠܐ‬ ̈ ‫ܕܡܠܝܟ‬ ̈ ‫ ܘܩܕܫܝܢ ܒܪܘܚܟ ܩܕܝܫܐ‬.‫ܚܝܬܐ‬ ̈ ‫ܘܐܫܘܐ ܠܢ ܕܢܗܘܐ‬ ‫ܫܡܘܥܐ‬ ̈ .‫ܘܥܒܘܕܐ ܕܐܘܢܓܠܝܘܢ ܕܡܫܝܚܟ‬ .‫ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ‬

Another for when the reading is finished To him, Jesus, praise and kneeling, for his living words to us and to his Father for our salvation and his living and holy Spirit now and forever.

‫ܐܚܪܬܐ ܡܐ ܕܫܠܡ ܩܪܝܢܐ‬ ̈ ‫ܬܫܒܚܢ ܘܒܘ̈ܪܟܢ ܥܠ‬ ‫ܕܠܗ ܝܫܘܥ‬ ̈ ‫ܐܦܝ ̈ܡܠܘܗܝ‬ ̈ .‫ܚܝܬܐ ܕܠܘܬܢ‬ ‫ܘܠܐܒܘܗܝ ܠܦܘܪܩܢܢ ܘܠܪܘܚܗ ܚܝܐ‬ ‫ܘܩܕܝܫܐ ܗܫܐ܀‬

The text of the manuscript does not indicate where the Gospel would have been read. But a thorough discussion about this was held above with regard to BL Add 14494. The Gospel was read in its designated place, depending on architectural possibility. The text does indicate that the priest has not yet entered the altar.

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This becomes apparent in the next rubric and text which follows, which clearly states that it is a prayer for the transfer of the Eucharistic bread: Prayer of commemoration for when the priest transfers [lit. takes up] the Eucharistic bread to the altar:

‫ܨܠܘܬܐ ܕܡܬܟܪܢܘܬܐ ܟܕ ܡܣܩ‬ ‫ܟܗܢܐ ܦܪܝܣܬܐ ܥܠ ܡܕܒܚܐ‬ ‫ܩܕܝܫܐ‬

Holy Trinity, have mercy on me. Holy Trinity, receive this offering from the hands of our weakness which at this hour is being offered to you. Holy Trinity, have mercy on our sinfulness. God, remember well our fathers and brothers before you who on account of your hope have passed, on your holy and heavenly altar. God, relieve and forgive at this hour all who call on your holy name in all lands and corners of the earth in true faith. God, accept the offering on your rational and spiritual altar above in heaven. Cause it to give life and a good remembrance to the living and the dead for whom it is being offered, our Lord and God forever.

.‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܪܚܡ ܥܠܝ‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܩܒܠ ܩܘܪܒܢܐ‬ ̈ ‫ܗܢܐ ܕܡܢ‬ ‫ ܒܥܕܢܐ‬.‫ܐܝܕܝ ܡܚܝܠܘܬܢ‬ .‫ܗܢܐ ܡܬܩܪܒ ܠܟ‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܚܘܣ ܥܠ‬ ‫ ܐܠܗܐ ܥܒܕ ܕܘܟܪܢܐ‬.‫ܚܛܝܘܬܢ‬ ̈ ̈ ‫ܘܐܚܝܢ‬ ‫ܠܐܒܗܝܢ‬ .‫ܛܒܐ ܩܕܡܝܟ‬ ‫ܕܥܠ ܣܒܪܟ ܩܕܡܘ ܫܟܒܘ ܒܥܕܢܐ‬ ‫ ܥܠ ܡܕܒܚܟ ܩܕܝܫܐ‬.‫ܗܢܐ‬ ‫ ܐܠܗܐ ܫܪܝ ܘܫܒܘܩ‬.‫ܘܫܡܝܢܐ‬ ‫ܘܚܣܐ ܒܥܕܢܐ ܗܢܐ ܠܟܠܗܘܢ ܐܝܠܝܢ‬ ‫ ܒܟܠ ܐܬܪ‬.‫ܕܩܪܝܢ ܠܫܡܟ ܩܕܝܫܐ‬ ̈ ‫ ܐܠܗܐ‬.‫ܘܦܢܝܢ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‬ ‫ܩܒܠ ܩܘܪܒܢܐ ܥܠ ܡܕܒܚܟ ܡܠܝܠܐ‬ ‫ ܘܥܒܕ‬.‫ܘܪܘܚܢܝܐ ܘܠܥܠ ܡܢ ܫܡܝܐ‬ ̈ ‫ܚܝܐ ܘܕܘܟܪܢܐ ܛܒܐ‬ ̈ ‫ܒܗ‬ ‫ܠܚܝܐ‬ ̈ ‫ܘܡܝܬܐ ܕܡܛܠܬܗܘܢ ܡܬܩܪܒ‬ .‫ܡܪܢ ܘܐܠܗܢ ܠܥܠܡܝܢ‬

This prayer is clearly said as the priest transfers the bread of the Eucharist to the altar. There are thematic similarities between this prayer and the prayer which came before the Gospel reading. Notably, both prayers ask for worthiness to offer the sacrifice which makes the case that the prayer before the Gospel was also related to the gifts. The question then is where those gifts were prepared, which according to this manuscript are not on the altar since the priest transfers the eucharistic bread after the Gospel

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reading. Previously I argued that in this stage of the liturgical development there were diverse practices which coexisted. The evidence here corroborates this conclusion. The following rubric give additional prayers for the transfer: Again, Prayers of Entrance: Let us be worthy to offer an acceptable sacrifice of pure praise to your goodness our great God, who alone is victorious above all and purer than all, a natural and material as well as immaterial purity.

̈ ‫ܬܘܒ‬ ‫ܨܠܘܬܐ ܕܡܥܠܬܐ‬ ‫ܕܒܚܬܐ ܡܩܒܠܬܐ ܕܬܫܒܘܚܬܐ‬ ‫ܕܟܝܬܐ ܢܫܘܐ ܕܢܩܪܒ ܠܒܣܝܡܘܬܟ‬ ‫ ܗܘ ܕܒܠܚܘܕܘܗܝ ܢܨܝܚ‬.‫ܐܠܗܢ ܪܒܐ‬ ‫ ܕܟܝܘܬܐ‬.‫ܡܢ ܟܠ ܘܕܟܐ ܡܢ ܟܠ‬ ‫ܕܟܝܢܐ ܗܘܠܢܝܐ ܘܠܐ ܗܘܠܢܝܐ‬ ‫ܐܒܐ܀‬

Make us worthy, Lord God, to stand before your holy altar with a broken heart and humble spirit and offer you a pure sacrifice which pleases your will and thus finds mercy and grace before your greatness, Father, [Son and Holy Spirit].

‫ܐܫܘܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܕܒܠܒܐ‬ ‫ܫܚܝܩܐ ܘܒܪܘܚܐ ܡܟܝܟܬܐ ܢܩܘܡ‬ ‫ ܘܢܩܪܒ‬.‫ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ‫ܠܟ ܕܒܚܬܐ ܕܟܝܬܐ ܕܫܦܪܐ‬ ‫ܠܨܒܝܢܟ ܘܢܫܟܚ ̈ܪܚܡܐ ܘܛܝܒܘܬܐ‬ ‫ ܐܒܐ܀‬.‫ܩܕܡ ܪܒܘܬܟ‬

Let us be worthy to serve as priests and offer sacrifices of praise, O Lord, of a good scent. Every thought, word and deed of ours and burnt-offerings without blot which are pleasing to your divinity, Father, [Son and Holy Spirit].

‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ‬ ‫ ܟܠ‬.‫ܠܟ ܡܪܝܐ ܠܪܝܚܐ ܒܣܝܡܐ‬ ̈ ̈ ‫ܘܥܒܕܐ ܝܩܕܐ‬ ‫ܚܘܫܒܐ ܕܝܠܢ ܘܡܠܬܐ‬ ‫ ܘܕܫܦܪܝܢ‬.‫̈ܫܠܡܐ ܘܕܠܐ ܡܘܡܐ‬ ‫ܠܐܠܗܘܬܟ ܒܟܠܙܒܢ ܐܒܐ܀‬

Lord God who signified this divine service to us purely and in a holy manner, let us serve and offer as priests before you this rational and spiritual sacrifice. Grant us and the bishops and the

‫ܡܪܝܐ ܐܠܗܐ ܗܘ ܕܬܫܡܫܬܐ ܗܕܐ‬ ‫ܐܠܗܝܬܐ ܐܪܙܬ ܠܢ ܕܟܝܐܝܬ‬ ‫ܘܩܕܝܫܐܝܬ ܢܫܡܫ ܘܢܟܗܢ ܠܟ ܕܒܚܐ‬ ‫ ܗܒ ܘܫܟܢ ܠܢ‬.‫ܗܢܐ ܡܠܝܠܐ ܘܪܘܚܢܝܐ‬ ̈ ̈ ‫ܕܥܡ ̈ܪܝܫܝ‬ ‫ܘܟܗܢܐ ܕܫܪܪܐ‬ ‫ܟܗܢܐ‬ ‫ ܒܢܘܗܪܟ‬.‫ܒܥܠܡܟ ܚܕܬܐ‬ ‫ ܥܠ ܡܕܒܚܟ ܚܝܐ‬.‫ܡܬܘܡܝܐ‬

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true priests 55 to do this in your new world, in your eternal light on your living and rational altar above the heavens. Let us serve you as priests, our Lord Jesus Christ, the true high priest, now [and forever].

.‫ܘܡܠܝܠܐ ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ‬ ‫ܢܫܡܫ ܘܢܟܗܢ ܠܟ ܡܪܢ ܝܫܘܥ‬ ̈ ‫ܡܫܝܚܐ ܪܝܫ‬ ‫ܟܗܢܐ ܕܫܪܪܐ ܗܫܐ܀‬

As a sacrifice for sins, he was offered willingly to his holy and praiseworthy Father and through his holy blood he purified our sins and all those who believe in him. Accept this sacrifice of thanksgiving at this hour as we are offering to you, you who have no need and want. Give us your mercy and compassion and may your grace blot out our shortcomings now [and forever].

‫ܕܒܚܐ ܚܠܦ ̈ܚܛܝܐ ܐܬܩܪܒ ܒܨܒܝܢܗ‬ ‫ܠܐܒܐ ܕܝܠܗ ܩܕܝܫܐ ܘܡܫܒܚܐ‬ ‫ܘܒܕܡܐ ܕܝܠܗ ܩܕܝܫܐ ܥܒܕ ܕܘܟܝܐ‬ ̈ ‫ܕܚܛܗܝܢ ܘܕܟܠܗܘܢ ܐܝܠܝܢ‬ ‫ ܩܒܠ ܕܒܚܬܐ‬.‫ܕܡܗܝܡܢܝܢ ܒܗ‬ ‫ܕܬܘܕܝܬܐ ܕܒܥܕܢܐ ܗܢܐ ܡܩܪܒܝܢܢ‬ .‫ ܘܠܐ ܣܢܝܩܐ ܘܠܐ ܚܣܝܪܐ‬.‫ܠܟ‬ .‫ܘܫܟܢ ܠܢ ̈ܪܚܡܝܟ ܘܚܢܢܟ‬ ‫ܘܛܝܒܘܬܟ ܬܚܣܐ ܒܘܨ̈ܪܝܢ ܗܫܐ‬

After these prayers, the following prayer is said, which is recognized from BL Add 14494. The priest has transferred the gifts to the altar table but has not yet entered the altar. The only way to reconcile these two statements is that the prayer was said while standing on the side of the altar, i.e., not on the altar step. “Entering the altar,” then, seems to mean that he steps up to the altar step: Prayer for when the priest enters the altar, which he prays silently while bowing As our hearts are being sprinkled and purified from an evil conscience let us be worthy to enter your holy of holies which is lofty

‫ܨܠܘܬܐ ܡܐ ܕܥܐܠ ܟܗܢܐ‬ ̇ ‫ܠܡܕܒܚܐ܆ ܐܡܪ‬ ‫ܠܗ ܟܕ ܓܗܝܢ‬ ̈ ‫ܟܕ ܪܣܝܣܝܢ‬ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ‬ ‫ܬܐܪܬܐ ܒܝܫܬܐ ܘܢܫܬܘܐ ܕܢܥܘܠ‬ ̈ ‫ܠܩܕܘܫ‬ ‫ܩܘܕܫܝܟ ܪܡܐ ܘܡܥܠܝܐ‬ ‫ܘܕܟܝܐܝܬ ܘܙܗܝܐܝܬ ܘܩܕܝܫܐܝܬ‬

This is a curious expression. Perhaps this refers to orthodox priests as opposed to those considered heretical.

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and elevated. Let us stand before your holy altar with purity and sanctity and serve you [as priests] spiritual and rational sacrifices with a true faith, Father, Son and Holy Spirit.

‫ ܘܢܟܗܝܢ‬.‫ܢܩܘܡ ܩܕܡ ܡܕܒܚܟ ܩܕܝܫܐ‬ ̈ ‫ܕܒܚܐ ̈ܪܘܚܢܝܐ‬ ̈ ‫ܘܡܠܝܠܐ‬ ‫ܠܟ‬ ‫ ܐܒܐ ܘܒܪܐ‬.‫ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‬ ‫ܘܪܘܚܐ ܩܕܝܫܐ܀‬

Another which the priests prays for himself when he enters to celebrate the liturgy.

‫ܐܚܪܝܬܐ ܕܡܨܠܐ ܟܗܢܐ ܥܠ ܢܦܫܗ‬ .‫ܐܡܬ ܕܥܐܠ ܕܢܩܪܒ ܩܘܪܒܢܐ‬

Even I, Lord, who am wretched and weak among humans, You have called me and brought me to this place of fear and trembling even for those who are pure. See I approach it now while not putting my confidence in the purity of my deeds, but with prayers and supplications so that I may be worthy, without guilt, to serve these your awe-inspiring mysteries which give life, and not because I am worthy. But because of the request of this your known flock which awaits now the gifts of your Spirit, given through these divine mysteries. Let us thank and worship and praise you, Father, Son and holy Spirit.

‫ܐܦ ܐܢܐ ܡܪܝ ܕܐܝܬܝ ܕܘܝܐ ܘܚܠܫܐ‬ ̈ ‫ ܗܘ ܕܩܪܝܬ ܩܪܒܬܢܝ‬.‫ܕܒܢܝܢܫܐ‬ ‫ ܕܕܚܠܬܐ ܘܕܣܘܪܕܐ‬.‫ܠܕܘܟܬܐ ܗܕܐ‬ ̇ .‫ ܠܐܝܠܝܢ ܕܗܟܢܐ ܕܟܝܐ ܩܢܝܢ‬.‫ܐܝܬܝܗ‬ ̇.‫ܗܐ ܐܦ ܗܫܐ ܡܬܩܪܒ ܐܢܐ ܠܗ‬ ‫ܠܐ ܟܕ ܬܟܝܠ ܐܢܐ ܥܠ ܕܟܝܘܬܐ‬ ̈ ̈ ‫ܕܥܒܕܝ ܐܠܐ ܥܡ‬ ̈ ‫ܒܥܘܬܐ‬ ‫ܘܨܠܘܬܐ‬ ‫ܐܝܟܢܐ ܕܐܫܬܘܐ ܕܠܐ ܥܕܠܐܝܬ‬ ̈ ‫ܐܫܡܫ ܠܐ̈ܪܙܝܟ ܗܠܝܢ ̈ܡܥܒܕܝ‬ ‫ܚܝܐ‬ ̈ .‫ܘܕܚܝܠܐ ܠܘ ܡܛܠ ܕܐܢܐ ܫܘܐ ܐܢܐ‬ ‫ܐܠܐ ܡܛܠ ܫܐܠܬܐ ܕܡܪܥܝܬܐ‬ ‫ ܕܗܐ‬.‫ܗܕܐ ܐܦ ܡܬܝܕܥܢܝܬܐ‬ ̈ ‫ܠܡܘܗܒܬܐ‬ ‫ܗܫܐ ܡܣܟܝܐ‬ ̈ ‫ ܗܠܝܢ ܕܒ̈ܪܐܙܐ‬.‫ܘܫܘܘܟܢܐ ܕܪܘܚܟ‬ ̈ ‫ ܘܢܘܕܐ‬.‫ܗܠܝܢ ܐܠܗܝܐ ܡܬܝܗܒܝܢ‬ ‫ܘܢܣܓܘܕ ܘܢܫܒܚ ܠܟ ܐܒܐ ܘܒܪܐ‬ .‫ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ‬

The two prayers and their rubrics clearly state that they are said silently while the priest bows as he enters the altar to celebrate the Eucharistic liturgy. According to BL Add 14494, the first prayer above, “As our hearts are being sprinkled,” is said “on the step.” There is no mention of any step in BL Add 14495. But it does not seem implausible that the priest stands on the altar step here. In BL Add 14494, the first prayer is said silently and then the priest elevates his voice. Here, both prayers are said silently.

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This prayer is followed by the Sedrō of Entrance in BL Add 14495, which functions as the culmination of the entrance. It is said at the conclusion of the entrance into the sanctuary and the altar and just before the beginning of the Anaphora. The Sedrō of Entrance, then, serves as a threshold prayer in the unfolding of the rite. It concludes one part of the rite of the entrance and initiates the next part of the rite. My analysis suggests the following order for the rite in BL Add 14495: Preparation of the Gifts Entrance of the Gospel Gospel Reading Transfer of Gifts to the Altar Prayers for the Transfer of the Gifts Priest Enters the Altar and prays silently while bowing Sedrō of Entrance Anaphora

BRITISH LIBRARY ADD 14496

This manuscript is dated to the 10th or 11th centuries. It contains a simple rite. Interestingly it indicates that that the so-called “Ma’(e)nīthō of The only-begotten Son” (iḥīdōyō, ‫ )ܝܚܝܕܝܐ‬is said prior to the readings: Again, the first prayer after the hymn of the only-begotten Son (iḥīdōyō) Let us be worthy, Lord, to offer you sacrifices of praise with good scent. [And to offer you] every thought of ours and word and deed, burnt-offerings without blemish which are pleasing to your Godhead always Father, Son and holy Spirit.

‫ܬܘܒ ܨܠܘܬܐ ܩܕܡܝܬܐ ܕܒܬܪ‬ .‫ܐܪܡܪܡܟ ܝܚܝܕܝܐ‬ ̈ ‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ‬ ‫ ܟܠ‬.‫ܠܟ ܡܪܝܐ ܠܪܝܚܐ ܒܣܝܡܐ‬ ̈ ‫ ܝܩܕܐ‬.‫ܚܘܫܒܐ ܕܝܠܢ ܘܡܠܬܐ ܘܥܒܕܐ‬ ‫̈ܫܠܡܐ ܘܕܠܐ ܡܘܡܐ ܘܕܫܦܪܝܢ‬ ‫ܠܐܠܗܘܬܟ ܒܟܠܙܒܢ ܐܒܐ܀‬

The prayer seems to be an abbreviated form of the prayer which came after the reading of the Gospel in BL Add 14495. The

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thematic similarities are staggering. Both this prayer and the longer one in BL Add 14495 have a common denominator of reference to offering and a worthiness to offer. In BL Add 14495 the prayer functions as an entrance prayer after the transfer of the gifts and the reading of the Gospel. Here the prayer is recorded before the reading of the Gospel. The rubric above gives somewhat more information about what comes before this prayer: the so-called “Ma’(e)nīthō of The only-begotten One.” This is the first time that the name of the ma’(e)nīthō is recorded in any manuscript. It has been attributed to Severus of Antioch and is of a type, which was addressed in the section above related to BL Add 14494. 56 In contemporary Syriac Orthodox liturgy, this hymn is said prior to the readings and the Trisagion (C1). The public celebration begins with the “Ma’(e)nīthō of The only-begotten One.” The manuscript does not give the entire text but only the rubric. After the prayer, the Gospel is read: Prayer of incense before the reading of the Gospel Christ our God who is the hope of our salvation. You who imparted all your saints true knowledge of all that is. You revealed to the prophets and apostles and the righteous ones the unshakeable kingdom. You distribute heavenly gifts to everyone as is befitting. Accept, Lord, in your great mercies from our sinful hands this

̈ ‫ܕܒܣܡܐ ܕܩܕܡ ܩܪܝܢܐ‬ ‫ܨܠܘܬܐ‬ .‫ܕܐܘܢܓܠܝܘܢ‬ ‫ܡܫܝܚܐ ܐܠܗܢ ܗܘ ܕܐܝܬܘܗܝ‬ ‫ ܗܘ ܕܠܟܠܗܘܢ‬.‫ܣܒܪܐ ܕܦܘܪܩܢܢ‬ ‫̈ܩܕܝܫܝܟ ܝܕܥܬܐ ܕܫܪܪܐ ܕܐܝܠܝܢ‬ ‫ ܗܘ ܕܡܠܟܘܬܐ‬.‫ܕܐܝܬܝܗܝܢ ܫܟܢܬ‬ ̈ ‫ܠܢܒܝܐ‬ ̈ ‫ܠܐ ܡܙܕܥܙܢܘܬܐ‬ ‫ܘܠܫܠܝܚܐ‬ ̇ .‫ܘܠܙܕܝܩܐ ܫܘܕܥܬ‬ ̈ ‫ܗܘ‬ ̈ ‫ܕܫܘܟܢܐ‬ ̈ ‫ܫܡܝܢܐ ܡܦܠܓ ܐܢܬ ܠܟܠܢܫ ܐܝܟ‬ ̈ ‫ ܩܒܠ ܡܪܝ ܒ̈ܪܚܡܝܟ ܣܓܝܐ‬.‫ܕܫܘܐ‬ ̈ ‫ܐܝܕܝܢ ̈ܚܛܝܬܐ‬ ̈ ‫ܡܢ‬ .‫ܒܣܡܐ ܗܠܝܢ‬ ̈ ‫ܫܟܢ ܠܢ ܝܕܥܬܐ‬ ̈ ‫ܐܠܗܝܬܐ‬ ‫ܕܡܠܝܟ‬

Varghese, “Early History of the Preparation Rites in the Syrian Orthodox Anaphora”; See comment in footnote 2 by Varghese John of Dara, Commentary on the Eucharist, 59; It is noteworthy that this hymn, which is also extant in the Byzantine liturgy (see previous discussion) as the hymn of Monogenes, is first recorded in a manuscript from the period when the Byzantines occupied Northern. A full study of this chant still awaits. Baby Varghese, “The Byzantine Occupation of Northern Syria (969–1085) and the Renaissance of the Syrian Orthodox Church,” The Harp 28 (2013): 37–74.

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incense. Confer upon us knowledge of your divine words at all times. So that we can study and meditate on them day and night and gain a good knowledge which pleases you. Grant a complete return to you to all the people. Save us Lord God from all ugly thoughts of the flesh and from every deed which does not please you. Make us worthy to lift up to you praise and thanksgiving, to your Father and your Holy Spirit now and forever.

‫ ܕܟܕ ܡܬܕܪܫܝܢܢ ܒܗܝܢ‬.‫ܒܟܠܥܕܢ‬ ‫ܒܐܝܡܡܐ ܘܒܠܠܝܐ ܘܒܟܠ ܙܒܢ ܒܗܝܢ‬ ‫ ܝܕܥܬܐ ܛܒܬܐ ܕܫܦܪܐ‬.‫ܡܬܗܓܝܢܢ‬ ‫ ܘܠܟܠܗ ܥܡܐ‬.‫ܠܟ ܝܩܢܐ‬ ‫ܡܬܦܢܝܢܬܘܬܐ ܡܫܡܠܝܬܐ ܕܠܘܬܟ‬ ‫ ܘܦܨܐ ܠܢ ܡܪܝܐ ܐܠܗܢ ܡܢ‬.‫ܫܟܢ‬ ̈ ‫ܟܠܗܘܢ‬ .‫ܚܘܫܒܐ ܫܟܝ̈ܪܐ ܕܒܣܪܐ‬ .‫ܘܡܢ ܟܠ ܣܘܥܪܢܐ ܕܠܟ ܠܐ ܦܐܐ‬ ‫ܘܐܫܘܐ ܠܢ ܕܢܣܩ ܠܟ ܫܘܒܚܐ‬ ‫ܬܘܕܝܬܐ ܘܠܐܒܘܟ ܘܠܪܘܚܟ ܩܕܝܫܐ‬ .‫ܗܫܐ‬

Another prayer for the Gospel Give us knowledge of your divine words and fill us with the meaning of your holy words and the wealth of your divine and heavenly gifts and the gifts of your Holy Spirit; give us to joyfully keep your commands and complete and perfect your will so that we can be worthy of the blessings….

.‫ܨܠܘܬܐ ܐܚܪܬܐ ܕܐܘܢܓܠܝܘܢ‬ ̈ ‫ܫܟܢ ܠܢ ܝܕܥܬܐ‬ ̈ ‫ܐܠܗܝܬܐ‬ ‫ܕܡܠܝܟ‬ ̈ ‫ܘܡܠܝ ܠܢ ܡܢ ܣܘܟܠܐ ܕܡܠܐ ܕܝܠܟ‬ ̈ ̈ ‫ܩܕܝܫܐ ܘܥܘܬܪܐ‬ ‫ܕܡܘܗܒܬܟ‬ ̈ ̈ ̈ ‫ܐܠܗܝܬܐ ܘܫܡܝܢܝܬܐ ܘܫܘܟܢܐ‬ ‫ ܗܒ ܠܢ ܕܒܚܕܘܬܐ‬.‫ܕܪܘܚܟ ܩܕܝܫܐ‬ ̈ ‫ܢܛܪ‬ ‫ ܘܓܡܘܪ ܘܫܡܠܐ‬.‫ܦܘܩܕܢܝܟ‬ .…‫ܨܒܝܢܟ ܘܢܫܬܘܐ ܠܒܘ̈ܪܟܬܐ‬

Another for when the Gospel is finished [Not possible to translate, too fragmented]

‫ܨܠܘܬܐ ܕܒܬܪ ܐܘܢܓܠܝܘܢ‬ … ‫ ܕܡܠܦܢܘܬܟ ܐܠܗܝܬܐ‬.…‫ܡܕܟ‬ ̈ ‫ܘܩܕܝܫܬܐ ܗܒ ܠܢ ܕܢܐܚܘܪ ܙܗܝܪܐܝܬ‬ ‫ ܘܢܝܬܐ ܦܐ̈ܪܐ ܕܦܪܝܢ ܠܟ‬.‫ܠ… ܕܝܠܟ‬ ̇ … ‫ܘܟܟܪܐ‬ .‫ܒܗ ܨܒܝܢܟ ܗܫܐ‬

The prayers said in relation to the Gospel reading have no internal relation to what we saw in BL Add 14495. However, the rubrics seem to correspond: that is, a prayer is said prior to the reading of the Gospel and after the reading of the Gospel. The Gospel is immediately followed by the Sedrō of Entrance. In this way the prayer differs from what we have seen in BL Add 14495 where

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there was a transfer of gifts and then the prayer which the priest said silently while bowing, named “As our hearts are being sprinkled.” After the Sedrō of Entrance, the Anaphora proper begins. The Sedrō of Entrance functions here as a threshold prayer which the connects the readings and the Anaphora and it is said prior to the entrance of the priest into the altar. This manuscript indicates that the gifts have been prepared and transferred prior to the reading of the Gospel. Based on my analysis of this manuscript the prescribed rite has the following order: [Preparation and transfer of gifts] Ma’(e)nīthō of The Only-Begotten One Gospel Reading Sedrō of Entrance Anaphora

BRITISH LIBRARY ADD 17128

British Library Add 17128 has been dated to the 10th or 11th century. This manuscript begins with the preparation and placing of the bread and wine on the altar. In this manuscript the priest enters the sanctuary before the readings. He enters the sanctuary by praying and genuflecting before the entrance into the sanctuary, before the altar table: By the power and help of the holy Trinity we write: First, the prayer which the priest prays inaudibly as he genuflects three times at the sanctuary door and together with the genuflections he says glory to the Father and the Son and the Holy Spirit three times. He then stretches out his hands saying:

‫ܥܠ ܚܝܠܐ ܘܥܘܕܪܢܐ ܕܬܠܝܬܝܘܬܐ‬ ...‫ܩܕܝܫܬܐ ܟܬܒܝܢܢ‬ ̇ ‫ܩܕܡܝܬ ܨܠܘܬܐ ܕܡܨܠܐ‬ ‫ܠܗ‬ ‫ܩܫܝܫܐ ܒܝܬ ܠܗ ܠܢܦܫܗ ܘܣܐܡ‬ ‫ܬܠܬܐ ܒܘ̈ܪܟܐ ܥܠ ܬܪܥܐ‬ ‫ܕܡܕܒܚܐ ܘܐܡܪ ܥܡ ܒܘ̈ܪܟܐ‬ ‫ܫܘܒܚܐ ܠܐܒܐ ܘܠܒܪܐ ܘܠܪܘܚܐ‬ ̈ ‫ ܘܡܬܦܫܛ‬.‫ܙܒܢܝܢ‬ ‫ܩܕܝܫܐ ܬܠܬ‬ .‫ܘܐܡܪ‬

As our hearts are being sprinkled and purified from an evil conscience let us be worthy to enter your holy of holies which is lofty and elevated.

̈ ‫ܟܕ ̈ܪܣܝܣܝܢ‬ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ‬ ‫ ܢܫܬܘܐ ܕܢܥܘܠ‬.‫ܬܐܪܬܐ ܒܝܫܬܐ‬ ‫ܠܩܕܘܫ ̈ܩܘܕܫܝܟ ܪܡܐ ܘܡܥܠܝܐ‬ ‫ܘܕܟܝܐܝܬ ܘܙܗܝܐܝܬ ܘܩܕܝܫܐܝܬ‬

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE Let us stand before your holy altar with purity and sanctity and serve you [as priests] spiritual sacrifices with a true faith.

The prayer which the priest prays inaudibly [when he enters] the inner part of the sanctuary, the holy of holies. He makes three genuflections before the table of life and says glory to the Father and to the Son and to the Holy Spirit three times and then stretches out his hands saying: Lord, who has called me in your grace as I am not worthy for this spiritual service. By your mercies you have encouraged me to enter your inner holy of holies and in your compassion you have strengthened me to stand before your holy table and speak with you freely. Grant me the grace of your Holy Spirit and enlighten the hidden eyes of my mind. Remove from my soul the heavy yoke of sins and guilts/debts so that I can, in purity and without blemish, serve and glorify you and your only-begotten Son and your Holy Spirit, now and forever. Prayer which the priest prays inaudibly when he takes up the bread and wine to the table of life. He takes the paten in his right hand and the cup in his left, stands before the table of life saying: Holy Trinity, have mercy on us at this and every moment. Holy Trinity, forgive us our guilts/debts

109

‫ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ‫ܘܢܟܗܢ ܠܟ‬ ‫ܕܒܚܐ ̈ܪܘܚܢܐ‬ .‫ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‬ ̇ ‫ܨܠܘܬܐ ܕܡܨܠܐ‬ ‫ܠܗ ܩܫܝܫܐ ܒܝܢܬ‬ ‫ܠܗ ܠܢܦܫܗ )ܡܐ ܕܥܐܠ( ܠܩܕܘܫ‬ ‫ ܘܣܐܡ ܬܠܬ‬.‫ܩܘܕܫܝܢ ܓܘܝܐ‬ ̈ ‫ܒܘ̈ܪܟܐ ܩܕܡ ܦܬܘܪ‬ ‫ܚܝܐ ܘܐܡܪ‬ ‫ܫܘܒܚܐ ܠܐܒܐ ܘܠܒܪܐ ܘܠܪܘܚܐ‬ ‫ܩܕܝܫܐ ܬܠܬ ܙܒܢܝܢ ܘܡܬܦܫܛ܆‬

‫ܡܪܝܐ ܗܘ ܕܒܛܝܒܘܬܟ ܩܪܝܬܢܝ ܟܕ‬ ‫ܠܐ ܫܘܐ ܐܢܐ ܠܬܫܡܫܬܐ ܕܝܠܟ‬ ‫ܪܘܚܢܝܬܐ܆ ܘܒ̈ܪܚܡܝܟ ܠܒܒܬܢܝ‬ ̈ ‫ܕܐܥܘܠ ܠܗܢܐ ܩܕܘܫ‬ ‫ܩܘܕܫܐ ܕܝܠܟ‬ ‫ܓܘܝܐ܆ ܘܒܚܢܢܟ ܚܝܠܬܢܝ ܕܐܩܘܡ‬ ‫ܩܕܡ ܦܬܘܪܐ ܕܝܠܟ ܩܕܝܫܐ܆ ܘܠܘܬܟ‬ ‫ܦܪܪܣܝܐܝܬ ܐܡܠܠ ܐܢܬ ܫܟܢ ܠܝ‬ .‫ܛܝܒܘܬܐ ܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ̈ .‫ܟܣܝܐ ܕܬܪܥܝܬܝ‬ ‫ܠܥܝܢܐ‬ ‫ܘܐܢܗܪ‬ ‫ܘܐܪܝܡ ܡܢ ܢܦܫܐ ܕܝܠܝ ܡܘܒܠܐ‬ ̈ ‫ܝܩܝܪܬܐ‬ ̈ ‫ ܐܝܟܢܐ‬.‫ܘܕܚܛܗܐ‬ ‫ܕܚܘܒܐ‬ ‫ܕܙܗܝܐܝܬ ܘܠܐ ܡܛܘܫܐܝܬ ܐܫܡܫ‬ ‫ܘܐܫܒܚ ܠܟ ܘܠܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‬ .‫ ܗܫܐ‬.‫ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬

̇ ‫ܨܠܘܬܐ ܕܡܨܠܐ‬ ‫ܠܗ ܩܫܝܫܐ ܒܝܬ‬ ‫ܠܗ ܠܢܦܫܗ ܡܐ ܕܡܣܩ ܠܚܡܐ‬ ̈ ‫ܘܢܘܩܝܐ ܥܠ ܦܬܘܪ‬ ‫ܚܝܐ ܟܕ ܫܩܠ‬ ‫ܦܝܢܟܐ ܥܠ ܝܡܝܢܗ ܘܟܣܐ‬ ̈ ‫ܒܣܡܠܗ ܘܩܐܡ ܩܕܡ ܦܬܘܪ‬ ‫ܚܝܐ‬ ‫ܘܐܡܪ܆‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܐܬܪܚܡ ܥܠܝܢ‬ .‫ܘܒܟܠܥܕܢܝܢ‬ ‫ܥܕܢܐ‬ ‫ܒܗܢܐ‬

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and sins at this moment and at every moment. Holy Trinity, receive this offering from our sinful hands on your rational altar above in heaven in this moment and at all moments. O God, relieve and forgive and spare/have pity on our sins and trespasses and on all those who call and entreat you with a true faith in this moment and at every moment. O God remember well our fathers/teachers/leaders and brothers and masters and all the faithful departed who before us fell asleep in your hope in this moment and at every moment. Especially for the living and the dead for whom this offering is being offered.

‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܫܒܘܩ ܠܢ‬ ̈ ̈ ‫ܘܚܛܗܝܢ ܒܗܢܐ ܥܕܢܐ‬ ‫ܚܘܒܝܢ‬ ‫ ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ‬.‫ܘܒܟܠܥܕܢܝܢ‬ ̈ ‫ܩܒܠܝ ܩܘܪܒܢܐ ܗܢܐ ܡܢ‬ ‫ܐܝܕܝܐ ܕܝܠܢ‬ ‫̈ܚܛܝܐ ܥܠ ܡܕܒܚܟ ܡܠܝܠܐ ܗܘ‬ ‫ܕܠܥܠ ܡܢ ܫܡܝܐ ܒܗܢܐ ܥܕܢܐ‬ ̈ ‫ ܐܠܗܐ ܫܪܝ ܘܫܒܘܩ‬.‫ܘܒܟܠܥܕܢܝܢ‬ ̈ ̈ ‫ܘܣܟܠܘܬܐ‬ ‫ܚܛܗܐ‬ ‫ܘܚܣܐ‬ ‫ܘܡܬܥܒ̈ܪܢܘܬܐ ܕܝܠܢ ܘܕܟܠܗܘܢ‬ ‫ܐܝܠܝܢ ܕܩܪܝܢ ܘܡܦܝܣܝܢ ܠܟ‬ ‫ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ ܒܗܢܐ ܥܕܢܐ‬ ‫ ܐܠܗܐ ܥܒܕ ܕܘܟܪܢܐ‬.‫ܘܒܟܠܥܕܢܝܢ‬ ̈ ̈ ‫ܘܠܐܚܝܢ ܘܠ̈ܪܒܢܝܢ‬ ‫ܠܐܒܗܝܢ‬ ‫ܛܒܐ‬ ̈ ̈ ‫ܘܠܟܠܗܘܢ‬ ‫ܒܗܝܡܢܐ ܕܩܕܡܘ‬ ‫ܥܢܝܕܐ‬ ‫ܫܟܒܘ ܥܠ ܣܒܪܟ ܒܗܢܐ ܥܕܢܐ‬ ̈ ‫ܠܚܝܐ‬ ‫ ܝܬܝܪܐܝܬ ܕܝܢ‬.‫ܘܒܟܠܥܕܢܝܢ‬ ̈ ‫ܘܡܝܬܐ ܕܡܛܠܬܗܘܢ ܡܬܩܪܒ‬ ‫ܩܘܪܒܢܐ ܗܢܐ܀‬

This entire preparation rite is done prior to the reading of the Gospel. The rubrics which state that the priest should pray these prayers inaudibly suggest that this entire act is done solely by the priest: that is, the congregation does not hear the prayers. Some of these prayers recur in other manuscripts which have already been presented and cast some light on the function of the prayers. First of all, the prayer of “As our hearts are being sprinkled” appears so far as a prayer which is said by the priest prior to entering the altar. In BL Add 14494 it was said that he should pray this prayer “on the step” and here “at the sanctuary door” and in BL Add 14495 it is said as he enters the altar and after he had entered the sanctuary. As it was noted from architectural sources, the entrance into the sanctuary was marked by several steps. In the transverse-type churches, there is one small step. The first prayer in BL Add 17128 is clearly prescribed to be said at this door and not before the altar table. All the prayers here are said inaudibly by the priest whereas in BL Add 14494 the first prayer of “As our hearts are being sprinkled” is said inaudibly by the priest after which he is instructed to elevate his voice.

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The function of the second prayer, which the priest prays before the altar table, referred to as “table of life,” is a preparation for him to enter and stand before the altar table. He falls on his knees three times and then stands with his hands stretched out and prays. References are made, both in this prayer and the previous one, to the sanctuary as the “inner parts of the holy of holies.” The prayer asks for “worthiness,” “strength” and “boldness” to stand and speak directly to God. The prayer also refers to being cleansed from sin. This prayer does not appear in any of the other manuscripts so far. In the third rubric the priest is prescribed to transfer the gifts by instructing him to bring the wine and the bread up on the altar and to hold the paten in his right hand and the cup in his left hand while praying. The practice of standing at the altar in this way with the paten and cup is still practiced today, 57 albeit the rite is much longer and the prayers several more. The prayer after the third rubric also appears in BL Add 14495, as we saw above. In both cases it was used for the transfer of the gifts to the altar. The difference between the two manuscripts is that the “As our hearts are being sprinkled” is placed in BL Add 14495 after the prayer of “Holy Trinity” whereas in BL Add 17128 the priest prays the “As our hearts are being sprinkled” and enters the sanctuary and prays the second prayer and enters the altar and then prays the “Holy Trinity.” It appears that the readings of scriptures take place after the transfer and preparation of the gifts. The priest appears to still be in the sanctuary. The prayers and rubrics above are followed by this: Prayers which the priest prays during the celebration of the mysteries between the readings as he fittingly inclines: Make us worthy, Lord God, to stand before your holy altar with a

̈ ‫ܨܠܘܬܐ ܕܡܨܠܐ ܠܗܝܢ ܟܗܢܐ‬ ‫ ܐܢܟܐ‬.‫ܒܥܕܢܐ ܕ̈ܪܐܙܐ ܒܝܢܬ ܩ̈ܪܝܢܐ‬ ̈ ‫ܕܢܨܛܠܝܢ‬ ‫ܕܠܚܡ‬ ‫ܐܫܘܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܕܒܠܒܐ‬ ‫ܫܚܝܩܐ ܘܪܘܚܐ ܡܟܝܟܬܐ‬

In contemporary practice, the priests crosses his hands so that right hand is above the left hand, while holding the cup and the paten. Çiçek, ‫[ ܐܢܐܦܘܪܐ ܐܝܟ ܛܟܣܐ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܬܪܝܨܬ ܫܘܒܚܐ ܕܐܢܛܝܘܟ‬Anaphora According to the Order of the Syriac Orthodox Church of Antioch], 10. 57

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contrite heart, a humble spirit, pure conscience, unblemished mind, pure and holy thoughts; to offer you a pure and blotless sacrifice which is pleasing to your will; let us find mercy and compassion before your greatness, Father, Son and Holy Spirit. Now [and forever].

‫ܘܒܬܐܪܬܐ ܕܟܝܬܐ ܘܒܬܪܥܝܬܐ‬ ̈ ̈ ‫ܘܚܘܫܒܐ‬ ̈ ‫ܘܩܕܝܫܐ‬ ‫ܙܗܝܐ‬ ‫ܡܨܠܠܬܐ‬ .‫ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ‫ܘܢܩܪܒ ܠܟ ܕܒܚܬܐ ܕܟܝܬܐ ܘܕܠܐ‬ .‫ܡܘܡܐ ܕܫܦܪܐ ܠܨܒܝܢܐ ܕܝܠܟ‬ ‫ܘܢܫܟܚ ̈ܪܚܡ ܘܚܢܢܐ ܩܕܡ ܪܒܘܬܟ‬ ‫ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ܀‬

Let us be worthy to serve as priests and offer sacrifices of praise, O Lord, of good scent; every thought, word and deed of ours and burntofferings without blemish, which are pleasing to your divinity, all the days of our lives, Father, Son and Holy Spirit.

̈ ‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ‬ ‫ܠܟ ܡܪܝܐ ܠܪܝܚܐ ܒܣܝܡܐ ܟܠ‬ ‫ܚܘܫܒܐ ܕܝܠܢ ܘܡܠܬܐ ܘܥܒܕܐ‬ ̈ ‫ܘܝܩܕܐ ̈ܫܠܡܐ ܘܕܠܐ ܡܘܡܐ‬ ̈ ‫ܕܫܦܪܝܢ ܠܐܠܗܘܬܟ ܟܠܗܘܢ ܝܘܡܬܐ‬ ̈ ‫ܕܚܝܝܢ ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ‬

An acceptable sacrifice of pure thanksgiving, may we be worthy to offer your goodness, our great God, who alone [is free from] all sin and beyond every purity and victory of material and immaterial nature, Father, Son and Holy Spirit.

‫ܕܒܚܬܐ ܡܩܒܠܬܐ ܕܬܘܕܝܬܐ‬ ‫ܕܟܝܬܐ ܢܫܬܘܐ ܕܢܩܪܒ ܠܒܣܝܡܘܬܟ‬ ̇ ‫ܐܠܗܢ ܪܒܐ‬ ‫ܗܘ ܕܒܠܚܘܕܘܗܝ … ܡܢ‬ ‫ܟܠ ܘܕܟܐ ܡܢ ܟܠ ܘܪܡ ܡܢ ܟܠ‬ ‫ܕܟܝܘܬܐ ܘܢܨܝܚܘܬܐ ܕܟܝܢܐ ܗܘܠܢܝܐ‬ ‫ ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ‬.‫ܘܠܐ ܗܘܠܢܝܐ‬ ‫ܩܕܝܫܐ܀‬

Lord who accepts sacrifices of praise from those who call him with all their heart. Accept also from us [sinners?] this sacrifice which we are offering you at this hour for our sins and for the sins of your faithful people. May your divinity be pleased and find rest in it, Father, Son and Holy Spirit, now and forever.

‫ܡܪܝܐ ܗܘ ܕܡܩܒܠ ܕܒܚܬܐ‬ ‫ܕܬܫܒܘܚܬܐ ܡܢ ܕܩܪܝܢ ܠܗ ܒܟܠܗ‬ ‫ ܩܒܠ ܐܦ ܡܢܢ ܕܝܠܢ‬.‫ܠܒܗܘܢ‬ ‫ܚ…ܕܒܚܬܐ ܗܕܐ ܕܡܩܪܒܝܢܢ ܠܟ‬ ̈ ‫ܚܛܗܐ ܕܝܠܢ‬ ‫ܒܥܕܢܐ ܗܢܐ ܚܠܦ‬ ‫ܘܕܥܡܐ ܕܝܠܟ ܡܗܝܡܢܐ ܘܬܬܪܥܐ‬ ̇ ‫ܘܬܬܢܝܚ‬ ‫ܒܗ ܐܠܗܘܬܐ ܐܒܐ‬ ‫ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ܀‬

‫ܘܗܫܐ܀‬

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Do a good remembrance at this hour of our fathers and brothers and teachers and all the faithfully departed on this your rational altar and on that one which is above in the heaven. Forgive their debts and give rest to their souls in the blessed land [give them?] good things and joy which is prepared for the servants of […] Father, Son and Holy Spirit now and forever.

‫ܥܒܕ ܡܪܝܐ ܕܘܟܪܢܐ ܗܟܢܐ ܛܒܐ‬ ̈ ̈ ‫ܘܠܐܚܝܝܢ‬ ‫ܠܐܒܗܝܢ‬ .‫ܒܥܕܢܐ ܗܢܐ‬ ̈ ‫ܘܠ̈ܪܒܢܝܢ ܘܠܟܠܗܘܢ ܥܢܝܕܐ‬ ̈ ‫ܡܗܝܡܢܐ ܥܠ ܡܕܒܚܐ ܕܝܠܟ‬ ̇ ‫ܡܠܝܠܐ ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ ܘܚܣܐ‬ ̈ ̈ ‫ܚܘܒܝܗܘܢ ܘܐܢܝܚ‬ ‫ܢܦܫܬܗܘܢ‬ ̈ ‫ܒܐܬܪܐ ܛܘܒܬܢܐ… ܒܘܣܡܐ‬ ̈ ̈ …‫ܠܥܒܕܝ‬ ‫ܘܚܕܘܬܐ ܗܘ ܕܡܛܝܒ ܠܟ‬ ‫ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ܀‬

God the Word, who became flesh for sinners willingly and showed us this divine service so that we could with purity and holiness serve as priests and offer this rational and spiritual sacrifice, give and grant us through your grace, together with the bishops and true priests, in your new world in your eternal light and on your rational altar which is above the heavens, to serve you as priests, our Lord Jesus Christ, the true high priest, now and forever.

‫ܐܠܗܐ ܡܠܬܐ ܕܐܬܒܣܪ ܚܠܦ‬ ‫̈ܚܛܝܐ ܒܨܒܝܢܗ ܘܐܪܙ ܠܢ ܬܫܡܫܬܐ‬ ‫ܗܕܐ ܐܠܗܝܬܐ ܐܝܟܢܐ ܕܕܟܝܐܝܬ‬ ‫ܘܩܕܝܫܐܝܬ ܢܫܡܫ ܘܢܟܗܢ ܠܗ ܕܒܚܐ‬ ‫ ܗܒ ܘܫܟܢ ܠܢ‬.‫ܗܢܐ ܡܠܝܠܐ ܘܪܘܚܢܝܐ‬ ̈ ‫ܒܛܝܒܘܬܟ ܕܥܡ ̈ܪܝܫܝ‬ ‫ܟܗܢܐ‬ ̈ ‫ܘܟܗܢܐ ܕܫܪܪܐ ܒܥܠܡܟ ܚܕܬܐ‬ ‫ܒܢܘܗܪܟ ܡܬܘܡܝܐ ܥܠ ܡܕܒܚܟ‬ ‫ܡܠܝܠܐ ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ ܢܫܡܫ‬ ‫ܘܢܟܗܢ ܠܟ ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ ܪܝܫ‬ ‫ܟܗܢܐ ܕܫܪܪܐ ܘܗܫܐ܀‬

The sacrifice who willingly offered himself to his glorious Father and through his holy blood he cleansed our sins and of all those who believe in him. Accept the sacrifice of thanksgiving which we offer you at this hour, you who have no needs and want. Give us your mercy and compassion and may your grace forgive…

‫ܕܒܚܐ ܕܚܠܦ ̈ܚܛܝܐ ܐܬܩܪܒ‬ ‫ܨܒܝܢܐܝܬ ܠܐܒܐ ܕܝܠܗ ܡܫܒܚܐ܆‬ ‫ܘܒܕܡܗ ܩܕܝܫܐ ܥܒܕ ܕܘܟܝܐ‬ ̈ ‫ܕܚܛܗܝܢ ܘܕܟܠܗܘܢ ܐܝܠܝܢ‬ ‫ܕܡܗܝܡܢܝܢ ܒܗ ܩܒܠ ܕܒܚܬܐ‬ ‫ܕܬܘܕܝܬܐ ܕܒܥܕܢܐ ܗܢܐ ܡܩܪܒܝܢܢ‬ ‫ ܘܫܟܢ‬.‫ܠܟ ܠܐ ܣܢܝܩܐ ܘܠܐ ܚܣܝܪܐ‬ ‫ܠܢ ̈ܪܚܡܝܟ ܘܚܢܢܟ ܘܛܝܒܘܬܟ‬ …‫ܬܚܣܐ‬

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Since the preparation and transfer of gifts take place prior to the readings in this manuscript, the key question in relation to these prayers is for what they are used. The prescribed rubrics indicate that this prayer is said as the readings take place. The priest prays these verses while the liturgy of the word takes place. My presumption is that the priest finishes these verses when it becomes time for the Gospel reading after which he steps down from the altar, even though there is no such indication in the manuscript. But he must have stepped down in order to read the Gospel. Some of these verses are familiar from other manuscripts. The first verse which is translated as “Make us worthy Lord God to stand before your holy altar,” is also recorded in BL Add 14495. In BL Add 14495 the prayer is said after the entrance to the sanctuary and before the priest’s entrance to the altar. This means that the prayer in BL Add 14495 is said after the Gospel reading and not during the readings, as in this case. It is said prior to the “As our hearts are being sprinkled.” The second verse above, translated as “May we be worthy to serve as priests” is recorded as the third verse in BL Add 14495, after “Make us worthy Lord God to stand before your holy altar.” It is recorded in BL Add 14496 after the “Ma’(e)nīthō of the Only-Begotten One” and before the Gospel reading. The third verse in this manuscript, translated as “An acceptable sacrifice” is recorded as the first verse in BL Add 14495. The last verse rendered as “The sacrifice who willingly offered himself” is also recorded in BL Add 14495 as the last verse of the same prayer. The difference between BL Add 14495 and the BL Add 17128 is that in the former, the sequence of verses are said after the readings and after the entrance of the priest into the sanctuary and before his entrance to the altar. In BL Add 17128 they are said during the readings. There is a lacuna in the sequence after this rubric. Next in the manuscript follows a number of sedrē of entrance. This manuscript records the Sedrō of Entrance as “Sedrō of entrance before the Anaphora” or “Sedrō of entrance before the offering.” The meaning of Sedrō of Entrance here seems to be an introduction to the Anaphora. If the priest had stepped down from the altar in order to read the Gospel, it seems reasonable to think that he stepped up to the altar step to pray the Anaphora after the Sedrō

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of Entrance. As a liminal prayer it marks a closure of the liturgy of the word and of the preparation and transfer of the gifts. It also marks the beginning of the Anaphora, which is expressed in the rubric of the prayer, which states that it is used for beginning the Anaphora prayer (see below). This manuscript also has a sequence of five prayers which the priest prays inaudibly after the Sedrō of Entrance and before the Anaphora is prayed. The prayers are expressed in the first person singular and focuses on the unworthiness of the priest. These prayers focus solely on the priest which strengthens the argument that the Sedrō of Entrance serves as a liminal prayer. The priest prays the sedrō and is prepared to offer the Eucharist. At this moment, the priest focuses on his own unworthiness and desire to become pure. This is characteristic of liminality. At the crossing of the threshold uncertainty is highlighted. With regard to these prayers this uncertainty is expressed as a focus on the unworthiness of the priest who finds himself before God and is asking for transformation, which is another characteristic of liminality. Transformation involves a change in something, with regard to this prayer, as will be seen below, it involves the priest’s desire to become worthy. This is the sequence of the prayer: Another one before the offering Lord God, who holds all through the power of his word; who knows the minds of people, who investigates hearts and kidneys; who scrutinizes thoughts and tries consciences. For while I am unworthy you have called me and brought me to this spiritual service to serve you purely and without blemish before you; to offer you this fearful and bloodless sacrifice. Do not reject me and do not turn your face away from me at this hour; but answer me and blot out all the trespasses and blemishes of

‫ܐܚܪܬܐ ܕܩܕܡ ܩܘܪܒܐ‬ ‫ܡܪܝܐ ܐܠܗܐ ܗܘ ܕܐܚܝܕ ܠܟܠ‬ ̈ ‫ܒܚܝܠܐ ܕܡܠܬܗ܆ ܗܘ ܕܝܕܥ‬ ‫ܗܘܢܐ‬ ̈ ̈ ‫ܠܒܘܬܐ‬ ‫ܕܒܢܝܢܫܐ܆ ܗܘ ܕܒܨܐ‬ ̈ ̈ ‫ܘܟܘܠܝܬܐ܆ ܗܘ ܕܒܨܐ ܡܚܫܒܬܐ‬ ‫ܘܒܚܪ ܬܐ̈ܪܬܐ܆ ܗܘ ܕܟܕ ܠܐ ܫܘܐ‬ ‫ܐܢܐ ܩܪܝܬܢܝ ܘܩܪܒܬܢܝ ܠܬܫܡܫܬܐ‬ ‫ܗܕܐ ܪܘܚܢܝܬܐ܆ ܐܝܟܢܐ ܕܕܟܝܐܝܬ‬ .‫ܘܕܠܐ ܡܘܡܐ ܐܫܡܫ ܩܕܡܝܟ‬ ‫ܘܐܟܗܢ ܠܟ ܕܒܚܬܐ ܗܕܐ ܕܚܝܠܬܐ‬ ‫ ܠܐ ܬܢܕ )؟( ܠܟ ܡܢܝ‬.‫ܘܕܠܐ ܕܡܐ‬ ̈ ‫ܐܦܝܟ ܡܢܝ‬ ‫ܡܪܝ ܘܠܐ ܬܗܦܟ‬ ‫ ܐܠܐ ܐܬܦܢ ܥܠܝ‬.‫ܒܥܕܢܐ ܗܢܐ‬ ‫ܘܠܚܝ ܟܠܗܝܢ ܫܘ̈ܪܥܬܐ ܕܝܠܝ‬ ̈ ‫ ܘܡܫܡܠܝܐܝܬ‬.‫ܘܟܘܬܡܬܐ ܕܢܦܫܝ‬ ‫ ܐܝܟܢܐ ܕܠܐ ܟܕ ܠܐܚ̈ܪܢܐ‬.‫ܩܕܝܫܝܢ‬

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my soul and make it completely holy, so that when I pray for the forgiveness of others I myself am not still a wretched servant of sin. Do not, Lord, turn away my supplication and prayer empty and shameful. But hear my prayer and supplication well and send on me your Holy Spirit and help and strengthen me in this service of the great and heavenly mystery which has been placed before you so that I can give thanks to your grace and praise your mercy now and forever.

̈ ‫ܕܚܛܗܐ ܡܨܠܐ‬ ‫ܕܢܬܝܗܒ ܫܘܒܩܢܐ‬ ‫ ܐܢܐ ܐܝܟ ܥܒܕܐ ܕܚܛܝܬܐ‬.‫ܐܢܐ‬ ‫ ܠܐ ܡܪܝ ܬܗܦܘܟ‬.‫ܡܣܠܝܐ ܐܗܘܐ‬ ‫ܒܥܘܬܐ ܘܕܨܠܘܬܐ ܕܝܠܝ ܡܢ ܠܘܬܟ‬ ‫ ܐܠܐ ܫܡܥ‬.‫ܣܪܝܩܐܝܬ ܟܕ ܒܗܝܬܐ‬ ‫ܨܠܘܬܝ ܘܒܥܘܬܝ ܒܣܝܡܐܝܬ ܘܫܕܪ‬ ‫ ܘܥܕܪ‬.‫ܥܠܝ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ‫ܘܚܠܝܢܝ ܒܬܫܡܫܬܐ ܕܪܐܙܐ ܗܢܐ‬ .‫ܪܒܐ ܘܫܡܝܢܐ ܕܩܕܡܝܟ ܣܝܡ‬ ‫ܐܝܟܢܐ ܕܐܘܕܐ ܠܛܝܒܘܬܟ ܘܐܫܒܚ‬ .‫ܠܡܪܚܡܢܘܬܟ ܗܫܐ‬

Another one for before the offering 58 Even I, Lord, who am wretched and weak among humans, you have called me and brought me to this holy place, for it is of fear and trembling even for those who possess a pure mind. See, Lord, I approach it while putting my trust in you and not on the purity of my deeds, but with prayers and supplications so that I may be worthy, without guilt, to serve these your awe-inspiring mysteries which give life, and not because I am worthy, but because of the requests of this flock which now awaits the gifts and graces of your Spirit which are given through

‫ܐܚܪܬܐ ܕܩܕܡ ܩܘܪܒܐ‬ ‫ܐܦ ܐܢܐ ܡܪܝ ܕܐܝܬܝ ܕܘܝܐ ܘܚܠܫܐ‬ ̈ ‫ܝܬܝܪ ܡܢ‬ ‫ܒܢܝܢܫܐ܆ ܗܘ ܕܒܝܕ‬ ‫̈ܪܚܡܝܟ ܩܪܝܬ ܘܩܪܒܬܢܝ ܠܕܘܟܬܐ‬ ‫ܗܕܐ ܩܕܝܫܬܐ܆ ܕܕܚܠܬܐ ܓܝܪ‬ ̇ ‫ܐܝܬܝܗ ܠܐܝܠܝܢ ܕܗܘܢܐ‬ ‫ܘܕܣܘܪܕܐ‬ ‫ ܗܐ ܡܪܝ ܐܦ ܗܫܐ‬.‫ܕܟܝܐ ܩܢܝܢ‬ ‫ ܐܢܐ‬.‫ܥܠ ܬܘܟܠܢܐ ܕܚܢܢܟ ܡܬܩܪܒ‬ ̇ ‫ܠܗ ܘܠܘ ܟܕ ܬܟܝܠ ܐܢܐ ܥܠ‬ ̈ ‫ ܦܝܣܐ ܠܟ ܡܩܪܒ‬.‫ܕܥܒܕܝ‬ ‫ܕܟܝܘܬܐ‬ ‫ ܐܝܟܢܐ ܕܠܐ ܥܕܝܠܐܝܬ‬.‫ܐܢܐ‬ ̈ ‫ܡܥܒܕܝ‬ ‫ܐܫܡܫ ܠ̈ܪܐܙܐ ܗܠܝܢ ܕܝܠܟ‬ ̈ ̈ ‫ܘܕܚܝܠܐ ܠܘ ܡܛܠ ܕܐܢܐ ܫܘܐ‬ ‫ܚܝܐ‬ ‫ܐܢܐ ܐܠܐ ܡܛܠ ̈ܫܐܠܬܐ‬ ‫ ܕܗܐ ܢܫܐ‬.‫ܕܡܪܥܝܬܐ ܗܕܐ‬ ̈ ̈ ‫ܘܫܘܘܟܢܐ‬ ‫ܠܡܘܗܒܬܐ‬ ‫ܡܣܟܝܐ‬ ‫ ܕܒ̈ܪܐܙܐ ܗܠܝܢ‬.‫ܕܪܘܚܟ ܩܕܝܫܐ‬

In BL Add 14495: Another which the priests prays for himself when he enters to celebrate the liturgy

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these divine mysteries. Let us thank and worship and praise you, Father, Son and Holy Spirit.

̈ ‫ܐܠܗܝܐ ܡܬܝܗܒܝܢ ܘܢܘܕܐ ܠܟ‬ .‫ܘܢܣܓܘܕ ܕܐܝܟ ܘܢܫܒܚܟ ܗܫܐ‬

Another one for before the offering Now, Lord, God, as I have entered the holy of holies where your holy mysteries are being served: Take off from me my foul/dirty clothes which Satan has clothed me due to my feeble and evil thoughts. Cloak me in new robes which by your grace are prepared for me. I am preparing to sacrifice your Son, Lord, before you, to eat his body and drink his blood for purification of my limbs and cleaning of my thoughts. For there is no other sacrifice that I can offer on my behalf, and I do not have [other] sins which are too grievous/ difficult for your will. Lord, do not let remain with me the fact that I have sinned, and no, not even let it stay with you that you cannot

‫ ܐܚܪܬܐ ܕܩܕܡ ܩܘܪܒܐ‬59 ‫ܘܗܫܐ ܡܪܝܐ ܐܠܗܐ ܕܥܠܬ ܠܩܕܘܫ‬ ̈ ‫ܩܘܕܫܝܢ ܕ̈ܪܐܙܐ ܕܝܠܟ‬ ̈ ‫ܩܕܝܫܐ‬ ̈ ‫ܡܫܬܡܫܝܢ ܒܗ܆ ܐܫܠܚ ܡܢܝ ܡܐܢܐ‬ ‫̈ܨܐܐ ܗܠܝܢ ܕܐܠܒܫܢܝ ܣܛܢܐ ܒܝܕ‬ ̈ ̈ ‫ܕܚܘܫܒܝ‬ ‫ ܘܐܠܒܫܝܢܝ‬.‫ܒܝܫܐ‬ ‫ܪܦܘܬܐ‬ ̈ ‫̈ܡܐܢܐ ܚܕܬܐ ܗܠܝܢ ܕܡܢ ܛܝܒܘܬܟ‬ ‫ ܠܒܪܟ ܓܝܪ ܡܪܝ ܡܛܝܒ‬.‫ܡܥܬܕܝܢ‬ ‫ ܘܐܟܘܠ‬.‫ܐܢܐ ܕܩܕܡܝܟ ܐܕܒܘܚ‬ ‫ܦܓܪܗ ܘܐܫܬܐ ܠܕܡܗ ܠܫܝܓܬܐ‬ ̈ ‫ܕܗܕܡܝ ܘܠܕܘܟܝܐ‬ ̈ ‫ ܠܐ ܓܝܪ‬.‫ܕܚܘܫܒܝ‬ .‫ܐܝܬ ܠܝ ܕܒܚܐ ܐܚܪܢܐ ܕܚܠܦܝ ܬܬܠ‬ ̈ ‫ܚܛܗܐ ܕܥܣܩܝܢ‬ ‫ܘܠܐ ܠܝ ܐܝܬ‬ ‫ ܠܐ ܡܪܝ ܬܟܬܪ ܠܘܬܝ ܗܝ‬.‫ܠܨܒܝܢܝܟ‬ ‫ ܘܠܐ ܐܦܠܐ ܬܦܘܫ ܨܝܕܝܟ‬.‫ܕܚܛܝܬ‬ ‫ ܐܠܐ ܒܥܐ ܐܢܐ‬. ‫ܗܝ ܕܠܐ ܬܚܣܐ‬ ‫ ܕܒܟܠܙܒܢ‬.‫ܡܢ ܛܝܒܘܬܟ ܡܪܝܐ‬ ̈ ‫ܚܛܗܐ ܘܕܠܐ‬ ‫ܐܬܚܙܐ ܩܕܡܝܟ ܕܠܐ‬ ̈ ‫ܡܘܡܐ ܘܐܫܒܚ ܕܠܐ ܫܠܝܐ ܠܫܡܟ‬ ‫ܣܓܝܕܐ ܘܡܫܒܚܐ ܘܠܝܚܝܕܝܐ ܒܪܐ‬

Compare BL Add 14690, f15v which is almost the same. The difference lies in the tense. In the following, the priest is saying that he is preparing to enter, in the one quoted above, he has entered. The BL Add 14690 prayer is part of a larger prayer. 17128 is dated to 10/11th century and 14690 is dated to 1182 AD. Clearly, then, it is to some extent dependent on the former. See below for the other variant with the other tense: “Now Lord God as I have prepared to enter…” ̈ ‫ܘܗܫܐ ܡܪܝܐ ܐܠܗܐ܆ ܕܗܐ ܐܬܛܝܒܬ ܕܐܥܘܠ ܠܩܕܘܫ‬ ̈ .‫ܐܠܗܝܐ ܡܫܬܡܫܝܢ‬ ‫ܩܘܕܫܝܢ ܕ̈ܪܐܙܝܟ‬ ̈ ‫ܐܫܠܚܝܢܝ ̈ܡܐܢܐ ̈ܨܐܐ ܕܐܠܒܫܢܝ ܣܛܢܐ ܒܪܦܝܘܬܐ‬ ‫ ܘܐܠܒܫܝܢܝ ܐܝܠܝܢ ܕܡܢ ܛܝܒܘܬܟ‬.‫ܕܚܘܫܒܝ‬ ‫ ܠܒܪܐ ܕܝܢ ܕܝܠܟ ܥܐܠ ܐܢܐ ܐܕܒܘܚ ܘܐܩܪܒ ܠܕܡܐ ܕܝܠܗ ܪܣܣܐ‬.‫ܘ̈ܪܚܡܐ ܕܝܠܟ ܐܬܥܬܕܘ ܠܝ‬ ̈ .‫ ܘܠܐ ܠܝ ̈ܚܛܗܐ ܕܥܣܩܝܢ ܠܨܒܝܢܟ‬.‫ ܠܐ ܠܟ ܡܪܝ ܐܝܬ ܕܒܚܐ ܐܚܪܢܐ ܕܚܠܦܝ ܐܕܒܘܚ‬.‫ܠܗܕܡܝ‬ ̇ ‫ ܚܘܣ ܥܠ ܚܛܝܘܬܝ‬.‫ ܘܠܐ ܬܟܬܪ ܠܘܬܟ ܗܝ ܕܠܐ ܬܚܣܢܝ‬.‫ܠܐ ܡܪܝ ܐܦܘܫ ܠܘܬܟ ܗܝ ܕܚܛܝܬ‬ ̈ ‫ܘܩܕܫܝܢܝ ܒܪܘܚܐ ܩܕܝܫܐ ܘܡܥܒܕ‬ ‫ ܘܐܫܘܝܢܝ ܕܒܟܠܙܒܢ ܐܬܚܕܐ‬.‫ ܘܠܝ ܕܟܝܐ ܘܡܨܠܠܐ ܥܒܕ‬.‫ܚܝܐ‬ ‫ܩܕܡܝܟ ܕܠܐ ܚܛܗ ܘܐܘܕܐ ܠܫܡܟ ܩܕܝܫܐ ܘܕܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ ܘܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ܀‬ 59

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forgive. I entreat your grace, Lord, let me be seen before you at all times without sins and blemish so that I can praise your holy Name unceasingly and the Name of your only-begotten Son and your Holy Spirit. Now and forever.

‫ ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ‬.‫ܕܝܠܟ‬ .‫ܘܒܟܠܙܒܢ ܘܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ‬

Another one for before the offering Make me worthy and grant me, Lord God, through your mercies that I may offer you alone all my thoughts so that you may purify me from all sin and I am forgiven of all my sin and let nothing be glorified in me which is against [you] and do not let my soul bring to you [something] which disturbs and transgresses my soul/self. Now, Lord, I approach you to implore you […] for your entire flock. And for everything which I have in the possessions of my spirit/in my spiritual possessions, so that [you] may forgive me and your rational flock as a merciful and greatly gracious God now and forever.

‫ܐܚܪܬܐ ܕܩܕܡ ܩܘܪܒܐ‬ ‫ܐܫܘܐ ܘܫܟܢ ܠܝ ܡܪܝܐ ܐܠܗܐ ܒܝܕ‬ ‫ ܕܠܟ ܒܠܚܘܕ ܐܩܪܒ‬.‫̈ܪܚܡܐ ܕܝܠܟ‬ ̈ ‫ܟܠܗܘܢ‬ ‫ ܕܬܕܟܐ ܡܢ ܟܠܗ‬.‫ܚܘܫܒܝ‬ ̇ ‫ ܘܐܬܚܣܐ ܡܢ ܟܠܗ ܚܛܝܬܝ‬.‫ܥܘܠܝ‬ ‫ܘܠܐ ܢܫܬܒܚ ܒܝ ܡܕܡ ܡܢ ܗܘ‬ ‫ܕܠܩܘܒܠܐ ܕܡܕܠܚ ܘܡܥܒܪ ܠܢܦܫܝ‬ ‫ ܘܗܫܐ ܡܪܝܐ‬.‫ܕܠܘܬܟ ܠܐ ܬܬܩܪܒ‬ .‫ܡܪܢ ܠܘܬܟ ܒܟ ܡܬܩܪܒ ܐܢܐ‬ ̇ ‫ܕܐܥܒܕ ܦܝܣܬܐ … ܘܥܠ‬ ‫ܟܠܗ‬ ‫ ܘܥܠ ܟܠ ܕܐܝܬ ܠܝ‬.‫ܡܪܥܝܬܟ‬ ̈ ‫ ܐܝܟܢܐ ܕܚܣܐ ܠܝ‬.‫ܒܩܢܝܢܐ ܕܪܘܚܝ‬ ‫ ܐܝܟ‬.‫ܘܠܥܢܐ ܕܝܠܟ ܡܠܝܠܬܐ‬ ‫ܐܠܗܐ ܡܪܚܡܢܐ ܘܣܓܝ ܛܝܒܘܬܐ‬ .‫ܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ‬

Again prayers which the priest prays inaudibly while he is kneeling before the table of life, before he begins celebrating the liturgy: Great priest and high priest who accepts offerings, Christ our God, who offered himself to his Father willingly. Through the purity of his soul, he made him content with his

̈ ‫ܬܘܒ‬ ‫ܨܠܘܬܐ ܕܡܨܠܐ ܠܗܝܢ ܩܫܝܫܐ‬ ‫ܥܠ ܢܦܫܗ ܟܕ ܒܪܝܟ ܩܕܡ ܦܬܘܪ‬ ̈ ‫ܚܝܐ ܡܢ ܩܕܡ ܕܡܫܪܐ ܒܩܘܪܒܐ܆‬ ‫ܟܗܢܐ ܪܒܐ ܘܪܒ ܟܘܡ̈ܪܐ‬ ‫ܘܡܩܒܠܢܐ ܕܩܘ̈ܪܒܢܐ ܡܫܝܚܐ‬ ‫ܐܠܗܢ܆ ܗܘ ܕܩܪܒ ܗܘ ܠܗ ̇ܠܝܠܘܕܗ‬ ‫ ܘܒܝܕ ܕܟܝܘܬܐ‬.‫ܩܘܪܒܢܐ ܨܒܝܢܝܐ‬ .‫ܕܢܦܫܗ ܪܥܝ ܒܕܒܚܬܐ ܕܩܢܘܡܗ‬ ‫ܠܐܠܗܐ ܐܒܐ ܕܥܠ ܐܢܫܘܬܢ ܪܓܝܙ‬

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE sacrifice to God the Father, for he was angry on account of our humanity and he united the heavenly ones with those below. He made peace for all through his own blood. You with your great mercy and compassion, Lord of all, accept my weakness which stands before you at this moment and do not look at the dirt of my soul and keep your people in want from the sanctity of your holy Spirit, because of my sins and trespasses. Do not, Lord, reject and cause your rational flock to hear [rejection], at this hour when you investigate the feebleness of my mind. Do not, Lord, place your grace and mercy at distance from your household as you look at the unlawfulness which I have committed. Do not, Lord, bellow over the offering of those who carry your name because of the trespasses and sins which my hands have committed. Do not, Lord, reject and scorn these offerings which have been placed before you because of the corruption of my soul and the crimes of my body. Do not, Lord, look at me as on a sinner and polluted one and because of me get angry with your people. Do not remember my filth, blemish and pollution. Do not answer my prayer which I have asked of you, namely mercy and forgiveness of guilts/debts, for your church

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̈ ‫ܗܘܐ܆ ܘܚܝܕ‬ ̈ ‫ܠܥܠܝܐ ܥܡ‬ .‫ܬܚܬܝܐ‬ ‫ܘܫܝܢ ܠܟܠ ܒܕܡܐ ܕܩܢܘܡܗ܆ ܐܢܬ‬ ‫ܒ̈ܪܚܡܐ ܘܚܘܣܢܐ ܕܝܠܟ ܡܪܝܐ‬ ‫ܕܟܠ܆ ܩܒܠ ܠܡܚܝܠܘܬܐ ܕܝܠܝ ܕܩܝܡܐ‬ ‫ ܘܠܐ ܬܚܘܪ‬.‫ܩܕܡܝܟ ܒܥܕܢܐ ܗܢܐ‬ ‫ ܘܬܓܠܘܙ ܠܥܡܟ‬.‫ܒܨܐܘܬܐ ܕܢܦܫܝ‬ ‫ ܡܛܠ‬.‫ܡܢ ܩܘܕܫܐ ܕܪܘܚܟ ܩܕܝܫܐ‬ ̈ ‫ ܠܐ ܡܪܝ‬.‫ܥܠܬܐ ܘܣܘ̈ܪܚܢܐ ܕܩܢܘܡܝ‬ ‫ܬܗܡܐ ܘܠܐ ܬܫܡܥ ܠܥܢܟ‬ ‫ܡܠܝܠܬܐ ܒܥܕܢܐ ܗܢܐ ܟܕ ܡܬܒܩܐ‬ ‫ ܠܐ‬.‫ܐܢܬ ܒܢܣܝܣܘܬܐ ܕܬܪܥܝܬܝ‬ ‫ܡܪܝ ܬܪܚܩ ܛܝܒܘܬܟ ܘ̈ܪܚܡܝܟ ܡܢ‬ ̈ ‫ ܟܕ ܒܚܪ ܐܢܬ ܠܐ‬.‫ܒܝܬܝܐ ܕܝܠܟ‬ ̈ ‫ ܠܐ‬.‫ܢܡܘܣܝܘܬܐ ܕܡܢܝ ܐܣܬܥ̈ܪܝ‬ ‫ܡܪܝ ܬܓܥܟ ܠܟ ܡܢ ܩܘܪܒܢܐ‬ ̈ ‫ܡܛܠ‬.‫ܕܫܩܝܠܝ ܫܡܟ‬ ̈ ̈ ‫ܘܚܛܗܐ‬ ‫ܥܘܠܐ‬ ̈ ‫ ܠܐ ܡܪܝ ܬܗܡܐ ܘܠܐ‬.‫ܕܣܥ̈ܪܝ ܐܝܕܝ‬ ‫ܬܩܒܠ ܩܘ̈ܪܒܢܐ ܗܠܝܢ ܕܣܝܡܝܢ‬ ‫ ܡܛܠ ܚܒܠܐ ܕܢܦܫܝ‬.‫ܩܕܡܝܟ‬ ‫ܘܣܘ̈ܪܚܢܐ ܕܦܓܪܝ ܠܐ ܡܪܝ ܬܚܘܪ ܒܝ‬ .‫ܐܝܟ ܕܒܚܛܝܐ ܘܡܣܝܒܐ‬ .‫ܘܡܛܘܠܬܝ ܬܪܓܙ ܡܢ ܥܡܐ ܕܠܟ‬ ̈ ‫ܠܐ ܡܪܝ ܬܬܥܗܕ‬ ‫ܠܨܘܥܨܥܐ‬ ̈ ‫ ܘܠܐ‬.‫ܘܛܘܠܫܐ ܘܛܐܡܘܬܐ ܕܩܢܘܡܝ‬ ‫ܬܬܥܢܐ ܠܨܠܘܬܝ ܕܫܐܠܢ ܡܢܟ‬ ̈ ‫̈ܪܚܡܐ ܘܚܘܣܝܐ‬ ‫ ܠܥܕܬܟ‬.‫ܕܚܘܒܐ‬ ‫ ܠܐ‬.‫ܕܟܢܝܫܐ ܩܕܡܝܟ ܒܥܕܢܐ ܗܢܐ‬ ‫ܡܪܝ ܬܕܟܪ ܡܡܠܠܐ ܣܢܝܐ ܕܡܢ‬ ‫ ܘܡܛܠ ܗܕܐ‬.‫ܦܘܡܝ ܐܫܬܡܫ‬ ‫ܬܟܠܐ ܡܘܗܒܬܟ ܡܢ ܦܪܝܩܐ ܕܝܠܟ‬ ̈ ‫ ܐܠܐ ܐܪܟܢ‬.‫ܘܙܒܝܢܝ ܒܕܡܟ ܝܩܝܪܐ‬ ‫ܐܕܢܟ ܡܪܝܐ ܘܫܡܥ ܠܒܥܘܬܝ‬ ̈ ‫ܟܘܬܡܬܐ‬ ‫ ܐܫܝܓ‬.‫ܘܚܣܐ ܒܘܨ̈ܪܝ‬ ̈ .‫ ܘܡܪܘܩ ܠܟ ܥܠܘܬܐ ܕܠܒܝ‬.‫ܕܚܛܗܝ‬ ̈ ‫ܘܚܘܪ ܛܘܠܫܐ‬ ‫ܕܚܘܫܒܝ ܒܙܘܦܐ‬ ̇‫ ܕܟܐ ܪܥܝܢܝ ܡܢ ܟܠܗ‬.‫ܕܚܢܢܟ‬ ̈ ‫ ܐܩܝܡ ܢܛܘܪܐ‬.‫ܕܚܛܗܐ‬ ‫ܬܡܣܘܬܐ‬ ̈ ‫ܠܣܦܘܬܝ ܘܠܬܪܥܝܬܝ ܕܠܐ ܕܢܡܠܠܢ‬

120

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which has been gathered before you at this moment. Do not remember futile speech which my mouth has employed. And because of this you hold back your gift from those who are saved and bought with your precious blood. But incline your ear, Lord, and listen to my supplication and forgive my debts, wash away the blemish of my sins, purify the impurity of my heart, whiten the dirt of my thoughts with the hyssop of your compassion. Purify my mind from all filth of sin. Raise up a guard for my lips and my mind lest they speak ludicrously, or shamefully or mockingly, and lest you become exhausted by evil and feeble thoughts. These thoughts which come over me both in waking state and sleeping state, restrain my mind through the fear of your terrible judgment that at your second coming everyone will stand trial. Let us not engage in empty lessons and filthy thoughts. Allow me, Lord, that with purity of soul and body that I may call and supplicate and receive mercy, compassion and forgiveness of sins for myself and for your entire flock at this moment and at all times. In all and for all, may we be visited and effected by your grace. Let us lift up praise, honor and thanksgiving to Christ our God, to your Father and your Holy Spirit

‫ ܐܘ ܕܡܘܝܩܐ‬،‫ ܐܘ ܕܒܙܚܐ‬.‫ܕܫܥܝܐ‬ ̈ ‫ܘܠܐ ܬܫܬܚܩ ܡܢ‬ ̈ ‫ܢܣܝܣܐ‬ ‫ܚܘܫܒܐ‬ ‫ ܗܠܝܢ ܕܒܥܝܪܘܬܐ‬.‫ܘܫܟܝ̈ܪܐ‬ ‫ ܙܓܘܪ‬.‫ܘܒܕܡܟܘܬܐ ܡܬܦܩܪܝܢ ܥܠܝ‬ ‫ܠܗܘܢܐ ܕܝܠܝ ܒܕܚܠܬܐ ܕܕܝܢܟ ܕܚܝܠܐ‬ ‫ܕܒܡܐܬܝܬܟ ܕܬܪܬܝܢ ܩܐܡ‬ ‫ ܘܠܐ ܢܫܬܡܪ‬.‫ܠܒܘܚܪܢܐ ܟܠܢܫ‬ ‫ܒܗ̈ܪܓܐ ܣ̈ܪܝܩܐ ܘܒܡ̈ܪܢܝܬܐ‬ ‫ ܘܗܒ ܠܝ ܡܪܝ ܕܥܡ ܕܟܝܘܬܐ‬.‫ܕܥܘܠܐ‬ ‫ ܐܩܪܐ ܘܐܒܥܐ‬.‫ܕܢܦܫܐ ܘܕܦܓܪܐ‬ ‫ܘܐܣܒ ̈ܪܚܡܐ ܘܚܢܢܐ ܘܫܘܒܩܢܐ‬ ̇ ̈ ‫ܘܠܟܠܗ ܡܪܥܝܬܐ ܕܝܠܟ‬ ‫ܕܚܛܗܐ ܠܝ‬ ‫ ܘܒܟܠܗܝܢ‬.‫ܒܥܕܢܐ ܗܢܐ ܘܒܟܠܥܕܢܝܢ‬ ̈ ‫ܛܝܒܘܬܟ ܕܠܘܬܢ‬ ‫ܘܡܛܠ ܟܠܗܝܢ‬ ‫ ܫܘܒܚܐ‬.‫ܣܥܝ̈ܪܢ ܘܡܣܬܥ̈ܪܢ ܡܢܟ‬ ‫ܘܐܝܩܪܐ ܘܩܘܒܠ ܛܝܒܘܬܐ ܢܣܩ‬ ‫ ܘܠܐܒܘܟ‬.‫ܠܟ ܡܫܝܚܐ ܐܠܗܢ‬ ‫ܘܠܪܘܚܟ ܩܕܝܫ ܒܟܠ ܛܒܐ ܘܣܓܝܕܐ‬ ̈ ‫ܘܡܥܒܕ‬ ‫ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ‬ .‫ܗܫܐ ܒܟܠܙܒܢ ܘܠܥܠܡ‬

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

121

who is worthy of worship, lifegiver and of the same ousia as you, now and always and forever. Amen.

The priest is portrayed in these prayers as the one standing before God and interceding for his people. The priest is carrying the heavy burden of his own unworthiness and is praying for the gifts and the church to be accepted before him. These are the prayers which the priest prays silently before he begins the Anaphora. The Sedrō of Entrance has already been prayed at this point and the last rubric quoted above indicates that he is kneeling before the altar table.

BRITISH LIBRARY ADD 14499

BL Add 14499 is an important manuscript but does not contain the entire preparation rite. On folio page 47 of the manuscript there are a number of so-called preparation prayers for different rites. Folio page 47v records a prayer of preparation for baptism which the priest is instructed to pray. The prayer is not followed by the rite of baptism but by the prayers which are said for the transfer of the gifts of the bread and wine to the altar before the celebration of the Eucharist. On folio pages 48v-50r the manuscript contains the following: Prayer for the entrance to the offering The holy one who is holy by nature and sanctifies all through his grace. Sanctify and purify your flock which has been bought by your precious blood. [Purify it] from all dirt of the flesh and spirit and fill it with immortal blessings and enrich it with unspeakable gifts so that it can uplift to you glory and thanksgiving.

‫ܨܠܘܬܐ ܕܡܥܠܬܐ ܕܩܘܪܒܐ‬ ‫ܩܕܝܫܐ ܕܩܕܝܫ ܒܟܝܢܗ ܘܡܩܕܫ ܠܟܠ‬ ‫ ܩܕܫ ܘܕܟܐ ܠܡܪܥܝܬܐ‬.‫ܒܛܝܒܘܬܗ‬ ݀ .‫ܙܒܝܢܬ ܒܕܡܐ ܕܝܠܟ ܝܩܝܪܐ‬ ‫ܕܝܠܟ‬ ‫ܡܢ ܟܠ ܛܘܠܫܐ ܕܒܣܪܐ ܘܕܪܘܚܐ‬ ̈ ‫ܘܡܠܝܗ‬ ̇ .‫ܛܘܒܐ ܠܐ ̈ܡܝܘܬܐ‬ ̈ ̈ ̇ .‫ܘܐܥܬܪܝܗ ܒܫܘܟܢܐ ܠܐ ܡܬܡܠܠܢܐ‬ ‫ܘܬܣܩ ܠܟ ܫܘܒܚܐ ܘܬܘܕܝܬܐ‬ .‫ܗܫܐ‬

122

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

Again, prayer for when the priest transfers [literally] the bread. Holy Trinity, elevate the remembrance of the Mother of God. Together with her, the apostles, prophets, martyrs and confessors. Holy Trinity, elevate the remembrance of our fathers and mothers, brothers and lords who have departed in your hope with a true faith. Holy Trinity, forgive and have mercy and release me from the sins of my ignorance.

‫ܬܘܒ ܐܚܪܬܐ ܟܕ ܡܣܩ ܟܗܢܐ‬ ‫ܦܪܝܣܬܐ‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܐܘܪܒ ܕܘܟܪܢܐ‬ ̈ ‫ܘܥܡܗ‬ ̇ ‫ܕܫܠܝܚܐ‬ .‫ܕܝܠܕܬ ܐܠܗܐ‬ ̈ ̈ ̈ .‫ܘܕܣܗܕܐ ܘܕܡܘܕܝܢܐ‬ ‫ܘܕܢܒܝܐ‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܐܘܪܒ ܕܘܟܪܢܐ‬ ̈ ̈ ‫ܘܕܐܚܝܢ ܘܕ̈ܪܒܢܝܢ ܕܫܟܒܘ‬ ‫ܕܐܒܗܝܢ‬ .‫ܥܠ ܣܒܪܟ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܚܣܐ ܘܫܪܝ‬ ̈ .‫ ܗܫܐ‬.‫ܚܛܗܐ ܕܛܥܝܘܬܝ‬ ‫ܘܫܒܘܩ ܠܝ‬

Again prayer over the cup of wine New glory and pure thanksgiving which is immeasurable to Christ our God who is the maker of all our good things. To his blessed Father and Holy Spirit forever amen. The wine which showed a new miracle in Cana, may it change our hearts with the miracle of the Spirit to becoming new men. May it save us, Lord, from the cup of punishment which is prepared for all sinners of the world. May it make us worthy to drink the heavenly drink. May it whiten our souls and make them pure which is befitting new barrels as in the Gospel worthy of worship. May they be filled with new wine of spiritual knowledge. May it boil in us the sweet juice of the apostles and the gift of the Holy Spirit. May it fill our hearts with

‫ܬܘܒ ܨܠܘܬܐ ܕܥܠ ܟܣܐ ܕܚܡܪܐ‬ ‫ܬܫܒܘܚܬܐ ܚܕܬܐ ܘܬܘܕܝܬܐ‬ ‫ܕܟܝܬܐ ܘܩܘܒܠ ܛܝܒܘܬܐ ܠܐ‬ .‫ܡܬܦܚܡܢܝܬܐ ܠܡܫܝܚܐ ܐܠܗܢ‬ ̈ ‫ ܘܠܐܒܘܗܝ‬.‫ܕܛܒܬܢ‬ ‫ܘܥܒܘܕܐ‬ ‫ܡܒܪܟܐ ܘܠܪܘܚܗ ܩܕܝܫܐ ܠܥܠܡܝܢ‬ ‫ ܚܡܪܐ ܗܘ ܕܬܡܘܪܬܐ‬.‫ܐܡܝܢ‬ ‫ܚܕܬܐ ܚܘܝ ܒܩܛܢܐ ܗܘ ܢܫܚܠܦ‬ ‫ܠܠܒܘܬܢ ܒܬܕܡܘܪܬܐ ܕܪܘܚܐ‬ ‫ ܢܫܘܙܒ ܠܢ ܡܪܝܐ ܡܢ‬.‫ܠܒܪܢܫܐ ܚܕܬܐ‬ ‫ܟܣܐ ܗܘ ܕܬܛܪܗ ܓܙܝܡ ܕܢܡܨܘܢ‬ .‫ܘܢܫܬܘܢ ܟܠܗܘܢ ̈ܪܫܝܥܐ ܕܐܪܥܐ‬ ‫ܢܫܘܐ ܠܢ ܕܢܫܬܐ ܫܩܝܐ ܫܡܝܢܐ‬ ‫ ܢܚܘܐ‬.‫ܘܗܘ ܠܐ ܬܛܪܐ ܕܡܢ‬ ̈ ̈ ‫ܕܟܝܬܐ ܐܝܟ ܕܦܐܐ‬ ̈ ‫ܠܢܦܫܬܢ‬ ‫ܠܙܩܐ‬ ̈ .‫̈ܚܕܬܬܐ ܗܠܝܢ ܕܒܐܘܢܓܠܝܐ ܣܓܝܕܐ‬ ‫ܢܡܠܐ ܐܢܝܢ ܚܡܪܐ ܚܕܬܐ ܕܝܘܠܦܢܐ‬ ‫ ܢܪܬܚ ܠܢ ܐܝܟ‬.‫ܗܘ ܪܘܚܢܝܐ ܘܕܙܢܝܐ‬ ‫ܕܒܡܪܝܬܐ ܫܠܝܚܝܬܐ ܘܒܡܘܗܒܬܐ‬ ̈ ‫ܠܒܘܬܢ‬ ‫ ܢܡܠܐ‬.‫ܕܪܘܚܐ ܩܕܝܫܐ‬ ‫ܦܨܝܚܘܬܐ ܡܠܐܟܝܬܐ ܘܕܪܘܚܢܝܬܐ‬ ̈ ‫ܡܢ‬ ‫ ܘܠܗܠܝܢ ܢܥܒܕ ܡܪܝܐ‬.‫ܚܝܐ ܕܬܢܢ‬ ‫ܘܐܟܚܕܐ ܢܒܪܟ ܠܡܫܬܝܐ ܗܢܐ‬ ‫ܒܨܠܘܬܐ ܕܐܡܐ ܕܝܠܗ ܡܒܪܟܬܐ‬

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE angelic and spiritual joy over the life over there. May the Lord make all this and at the same time bless this drink through the prayer of his blessed Mother filled with blessings and of all the saints. Amen. Sedro of Entrance:

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̈ ‫ܡܠܝܬ‬ ‫ܛܘܒܐ ܘܕܟܠܗܘܢ ̈ܩܕܝܫܐ‬ .‫ܠܥܠܡܝܢ ܐܡܝܢ‬

‫ܣܕܪܐ ܕܡܥܠܬܐ܆‬

A prayer addressed to the “Holy Trinity” has been seen before in various manuscripts even though the wordings differ. The prayer over the cup reads as a prayer of transformation. It asks both for renewal and to be purified and to become new men. The Sedrō of Entrance is said immediately after the transfer and before the Anaphora. No other prayers are inserted between the Anaphora and the sedrō.

PARIS SYRIAQUE 70

Paris Syriaque 70 is dated to 1059 AD by its colophon. It was written in a village close to the city of Melitene and used by a deacon in 1316 AD. 60 The first rubric of the manuscript indicates that this liturgical manuscript is considered to be a corrected version, which is stated in the beginning of the manuscript. This could be an important indication, namely that the order found in this manuscript is an attempt to update or find a unified way of celebrating the Eucharistic liturgy. It is of course unclear whether the hand that wrote that rubric (that it is a corrected version) is the same as the one who wrote the manuscript in 1059 or perhaps added later, perchance by the deacon in Melitene in 1316. Melitene was the center of patriarchate of the Syriac Orthodox Church until it was moved to Deyr Zafaran by Michael the Great

Varghese, “Early History of the Preparation Rites in the Syrian Orthodox Anaphora,” 134.

60

124

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

in the 12th century. Even in the 14th century it played an important role. 61 Beginning of the service of the offering: Make us worthy Lord God almighty who signified this divine service for us. And you have made us worthy to purely and in a holy manner stand before you to serve and offer as priests this rational and spiritual sacrifice. Grant us that we may together with the true bishops and the priests [celebrate] on your known altar which is above in heaven. Let us serve you as priests, our Lord Jesus Christ, the true high priest, and your Father and your Holy Spirit, now [and forever].

‫ܫܘܪܝܐ ܕܬܫܡܫܬܐ ܕܩܘܪܒܐ‬ ‫ܐܫܘܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ‬ ‫ܗܘ ܕܬܫܡܫܬܐ ܗܕܐ ܐܠܗܝܬܐ‬ ‫ ܘܐܫܘܝܬ ܠܢ ܕܕܟܝܐܝܬ‬.‫ܐܪܙܬ ܠܢ‬ ‫ܘܩܕܝܫܐܝܬ ܢܩܘܡ ܩܕܡܝܟ ܘܢܫܡܫ‬ ‫ܘܢܟܗܢ ܠܟ ܕܒܚܐ ܗܢܐ ܡܠܝܠܐ‬ ‫ ܗܒ ܘܫܟܢ ܠܢ ܕܥܡ ̈ܪܝܫܝ‬.‫ܘܪܘܚܢܐ‬ ̈ ̈ ‫ܘܟܗܢܐ ܕܫܪܪܐ ܒܥܠܡܐ‬ ‫ܟܗܢܐ‬ ‫ܚܕܬܐ ܥܠ ܡܕܒܚܐ ܕܝܠܟ‬ ‫ܡܬܝܕܥܢܐ ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ‬ ‫ܢܫܡܫ ܘܢܟܗܢ ܠܟ ܡܪܢ ܝܫܘܥ‬ ̈ ‫ ܘܠܐܒܘܟ‬.‫ܪܝܫܟܗܢܐ ܕܫܪܪܐ‬ ‫ܡܫܝܚܐ‬ ‫ ܗܫܐ܀‬.‫ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬

As our hearts are being sprinkled and purified from an evil conscience, let us be worthy to enter your holy of holies which is lofty and elevated. Let us stand before your holy altar with purity and honor and sanctity and serve you [as priests] spiritual sacrifices with a true faith.

̈ ‫ܟܕ ̈ܪܣܝܣܝܢ‬ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ‬ ‫ ܢܫܬܘܐ ܕܢܥܘܠ‬.‫ܬܐܪܬܐ ܒܝܫܬܐ‬ ‫ܠܩܕܘܫ ̈ܩܘܕܫܝܟ ܪܡܐ ܘܡܥܠܝܐ‬ ‫ܘܕܟܝܐܝܬ ܘܙܗܝܐܝܬ ܘܩܕܝܫܐܝܬ‬ ‫ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ‫ܘܢܟܗܢ ܠܟ‬ ‫ܕܒܚܐ ̈ܪܘܚܢܐ‬ .‫ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‬

Make our limbs, Lord, into weapons of righteousness and ready to do all good deeds as you

̈ ‫ܠܗܕܡܝܢ‬ ‫̈ܙܝܢܐ ܕܙܕܝܩܘܬܐ ܥܒܕ‬ ̈ ̈ ‫ܘܡܛܝܒܐ ܠܘܬ ܟܠ ܥܒܕܐ‬ ‫ܡܪܝܐ‬ ̈ ̈ ‫ ܟܕ ܡܚܘܐ ܐܢܬ ܠܢ ܗܝܟܠܐ‬.‫ܛܒܐ‬

For more information about Melitene and its role in the Syriac Orthodox Church see the following entry: Hidemi Takahashi, “Melitene,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, ed. Sebastian P Brock et al. (Georgias Press, 2011), 283–84.

61

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE declare us holy temples, pure vessels which are fit for the service of your honor. Father, [Son and Holy Spirit].

125

̈ ̈ .‫ܩܕܝܫܐ‬ ̈ ‫ܘܡܐܢܐ‬ ‫ܕܟܝܐ ܕܚܫܚܝܢ‬ ‫ ܐܒܐ܀‬.‫ܠܬܫܡܫܬܐ ܕܐܝܩܪܟ‬

The manuscript does not explicitly indicate where the priest stands when he prays these prayers. Given what follows below, it seems reasonably clear that the priest is located in the sanctuary while he prays the above-quoted prayers. The first verse of the prayer above is also recorded in BL Add 14495, after the transfer of the gifts which take place after the Gospel reading in that manuscript. Here, the prayer appears to be said as a sequence of prayers prior to the preparation of the gifts, which is seen in what follows: Another, which the priest prays as he prepares the paten and the cup We remember the memory of our Lord Jesus Christ and his entire dispensation for us at this hour when we are about to celebrate the Eucharist which is put before us. We remember the holy Mother of God, Mary and with her all the prophets, apostles, martyrs, confessors, teachers of the orthodox faith. We remember all the faithful who have departed. We remember also all who have asked our weak selves to remember them, those far away and close by, living and dead, our fathers and brothers and masters. Yes God, to whom it is right to give praise, honor and dominion: Father, Son and Holy Spirit.

‫ܐܚܪܬܐ ܕܡܨܠܐ ܟܗܢܐ ܟܕ ܡܛܝܒ‬ ‫ܦܝܢܟܐ ܘܠܟܣܐ‬ ‫ܕܘܟܪܢܗ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‬ ̇ ‫ܘܕܟܠܗ ܡܕܒܪܢܘܬܐ ܕܝܠܗ ܚܠܦܝܢ‬ ‫ܡܬܥܗܕܝܢܢ ܒܥܕܢܐ ܗܢܐ ܘܥܠ‬ .‫ܐܘܟܪܣܛܝܐ ܗܕܐ ܕܩܕܡܝܢ ܣܝܡܐ‬ ‫ܘܕܩܕܝܫܬܐ ܝܠܕܬ ܐܠܗܐ ܡܪܝܡ‬ ̈ ̈ ̇ ̈ ‫ܘܕܣܗܕܐ‬ ‫ܘܕܫܠܝܚܐ‬ ‫ܕܢܒܝܐ‬ ‫ܘܥܡܗ‬ ̈ ̈ ‫ ܘܕܡܠܦܢܐ ܬ̈ܪܝܨܝ‬.‫ܘܕܡܘܕܝܢܐ‬ ‫ܫܘܒܚܐ ܡܬܥܗܕܝܢܢ ܕܝܢ ܘܠܟܠܗܘܢ‬ ̈ ̈ ‫ ܡܬܕܟܪܝܢܢ ܕܝܢ‬.‫ܡܗܝܡܢܐ‬ ‫ܥܢܝܕܐ‬ ‫ܒܥܕܢܐ ܗܢܐ ܠܟܠܗܘܢ ܐܝܠܝܢ ܕܦܩܕܘ‬ ‫ ̈ܪܚܝܩܐ‬.‫ܠܒܨܝܪܘܬܢ ܕܢܬܥܗܕ ܐܢܘܢ‬ ̈ ̈ ̈ ‫ܘܩ̈ܪܝܒܐ‬ ‫ܐܒܗܝܢ‬ .‫ܘܡܝܬܐ‬ ‫ܚܝܐ‬ ̈ ‫ ܐܝܢ ܐܠܗܐ ܗܘ ܕܠܗ‬.‫ܘܐܚܝܢ ܘ̈ܪܒܢܝܢ‬ ‫ܝܐܝܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ‬ ‫ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ܀‬

The rubric directs the priest to prepare the paten and the cup. The priest has not yet entered the altar when he has prayed the prayer

126

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

above. However, he is certainly in the sanctuary. He enters the altar per the prescriptions which follow: The prayer which the priest prays inaudibly when he enters to offer: Lord God almighty; who knows the mind of people, who investigates hearts and kidneys/ reins; you have called me who is unworthy of this service. Do not reject my sinful self and do not turn your face away from me; but blot out all my iniquity and wash off from me the filth of my body and blemishes of my soul and completely sanctify me with your mercy. So that when others receive forgiveness, I pray that I may not remain filthy and a wretched servant of sin. No, Lord, do not let me return poor and in shame but send on me your Holy Spirit and strengthen me in this service of the holy and heavenly mystery which has been put before me.

‫ܨܠܘܬܐ ܕܡܨܠܐ ܟܗܢܐ ܠܢܦܫܗ ܡܐ‬ ‫ܕܥܐܠ ܕܢܩܪܒ܆‬ ‫ ܗܘ ܕܝܕܥ‬.‫ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ‬ ̈ ‫ܗܘܢܐ‬ ̈ ̈ ‫ܕܒܢܝܢܫܐ ܗܘ ܕܒܨܐ‬ ‫ܠܒܘܬܐ‬ ̈ ‫ܘܟܘܠܝܬܐ ܕܟܕ ܠܐ ܫܘܐ ܐܢܐ‬ ‫ ܠܐ‬.‫ܩܪܝܬܝܢܝ ܠܬܫܡܫܬܐ ܗܕܐ‬ ‫ܬܐܢܕ ܠܟ ܡܢ ܚܛܝܘܬܝ ܘܠܐ‬ ̈ ‫ ܐܠܐ ܠܚ ̣ܝ‬.‫ܐܦܝܟ ܡܢܝ‬ ‫ܬܗܦܟ‬ ‫ ܘܐܫܝܓ ܡܢܝ‬.‫ܟܠܗܝܢ ܫܘ̈ܪܥܬܐ ܕܝܠܝ‬ ̈ .‫ܘܟܘܬܡܬܐ ܕܢܦܫܝ‬ ‫ܨܐܝܘܬܐ ܕܦܓܪܝ‬ .‫ܘܡܫܡܠܝܐܝܬ ܩܕܝܫܝܢ ̣ܝ ܒ̈ܪܚܡܝܟ‬ ‫ܐܝܟܢܐ ܕܠܐ ܟܕ ܠܐܚ̈ܪܢܐ ܕܢܬܝܗܒ‬ ̈ ‫ܫܘܒܩܢܐ‬ .‫ܕܚܛܗܐ ܡܨܠܐ ܐܢܐ‬ ‫ܐܢܐ ܐܝܟ ܥܒܕܐ ܕܚܛܝܬܐ‬ ‫ ܠܐ ܡܪܝ ܠܐ‬.‫ܡܣܠܝܐ ܐܗܘܐ‬ ‫ܢܗܦܘܟ ܡܣܟܢܐ ܟܕ ܒܗܝܬ ܐܠܐ‬ ‫ ܘܚܝܠܝܢܝ‬.‫ܫܕܪ ܥܠܝ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ‫ܠܘܬ ܬܫܡܫܬܐ ܕܪܐܙܐ ܗܢܐ ܩܕܝܫܐ‬ .‫ܘܫܡܝܢܐ ܕܩܕܡܝ ܣܝܡ‬

Another which he prays inaudibly when the mysteries are transferred [lit. go up]

̇ ‫ܐܚܪܬܐ ܕܡܨܠܐ‬ ‫ܠܗ ܥܠ ܢܦܫܗ‬ .‫ܡܐ ܕܣܠܩܝܢ ̈ܪܐܙܐ‬

Holy Trinity have mercy on me. Holy Trinity forgive my sinfulness. Holy Trinity receive this offering from my weak hands. God, do a good remembrance for our fathers, brothers and masters at this hour on your heavenly altar. God, blot out, relieve and

.‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܐܬܪܚܡ ܥܠܝ‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܚܘܣ ܥܠ‬ ‫ ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܩܒܠ‬.‫ܚܛܝܘܬ‬ ̈ ‫ܩܘܪܒܢܐ ܗܢܐ ܡܢ‬ .‫ܐܝܕܝ ܚܠܫܘܬܝ‬ ̈ ‫ܐܠܗܐ ܥܒܕ ܕܘܟܪܢܐ ܛܒܐ ܠܐܒܗܝܢ‬ ̈ ‫ܘܠܐܚܝܢ ܘܠ̈ܪܒܢܝܢ ܒܥܕܢܐ ܗܢܐ ܥܠ‬ ‫ ܐܠܗܐ ܚܣܐ‬.‫ܡܕܒܚܟ ܫܡܝܢܐ‬ ‫ܘܫܪܝ ܘܫܒܘܩ ܒܥܕܢܐ ܗܢܐ ܠܟܠܗܘܢ‬

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

127

forgive at this hour all sinners, the children of your holy church through the prayers of your mother and all your saints, forever. Amen.

̇ ‫̈ܚܛܝܐ ̈ܝ‬ .‫ܠܕܝܗ ܕܥܕܬܐ ܩܕܝܫܬܐ‬ ̈ ̈ ‫ܒܨܠܘܬܐ ܕܝܠܕܬܟ ܘܕܟܠܗܘܢ ܩܕܝܫܝܟ‬ ‫ܠܥܠܡܝܢ ܐܡܝܢ܀‬

Another one on the step Let us be worthy to offer you sacrifices of praise, Lord. Every dirty thought and deed [purify]. Declare us to be whole burnt offerings without blemish. Let us please your divinity all the days of our lives, Father, Son and Holy Spirit.

‫ܐܚܪܬܐ ܕܥܠ ܕܪܓܐ܆‬ ̈ ‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ‬ ‫ ܟܠ ܚܘܫܒܐ ܕܝܢ ܣܠܠܬܐ‬.‫ܠܟ ܡܪܝܐ‬ ̈ ‫ܘܥܒܕܐ‬ ‫ܘܝܩܕܐ ̈ܫܠܡܐ ܘܕܠܐ‬ ‫ܡܘܡܐ ܚܘܐ ܠܢ ܘܕܫܦܪܝܢܢ‬ ̈ ‫ܠܐܠܗܘܬܟ ܟܠܗܘܢ‬ ̈ ‫ܝܘܡܬܐ‬ .‫ܕܚܝܝܢ‬ ‫ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ܀‬

These three rubrics and the accompanying prayers prescribe three things. The first rubric prescribes the prayer to be prayed before the priest enters the altar. The second rubric prescribes the prayer which is to be said as the priest transfers the gifts. After the transfer, the priest prays the last prayer above which is said as he stands “on the step.” This has to be the altar step, which he has stepped up to. The prayer of transfer of the gifts, “Holy Trinity,” is recorded in BL Add 14495 as well as in BL Add 17128. The last one, “Let us be worthy to offer you sacrifices of praise” appears in all manuscripts so far except BL Add 14494. Here it is said just before the Gospel reading and after the transfer of gifts. In BL Add 14495 it appears after the transfer of the gifts but before the priest’s entrance to the altar, in BL Add 14496 it appears before the Gospel reading and in BL Add 177128 it appears before the Gospel reading but after the transfer of the gifts. The priest stands in the altar at this point in the liturgy. He has entered the sanctuary and the altar, and the gifts have been placed there. In Paris Syriaque 70 this is followed by the reading of the Gospel: Before the reading of the Gospel Lord our God, good and merciful. Grant us forgiveness of sins and

‫ܕܩܕܡ ܩܪܝܢܐ ܕܐܘܢܓܠܝܘܢ܆‬ .‫ ܛܒܐ ܡܪܚܡܢܐ‬.‫ܡܪܝܐ ܐܠܗܐ ܕܝܠܢ‬ ̈ ‫ܫܟܢ ܠܢ ܫܘܒܩܢܐ‬ ‫ܕܚܛܗܐ ܘܐܫܡܥ‬

128

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

cause us to hear the sound of your living words. Cast away from us hatred, jealousy and sanctify us with your Holy Spirit. Make us worthy to become hearers and doers of the Gospel of your Christ with whom it is right to give you praise and honor with your holy and living Spirit, now and forever.

̈ ‫ܠܢ ܩܠܐ‬ ̈ ‫ܕܡܠܝܟ‬ ‫ ܘܕܪܘܦ ܡܢܢ‬.‫ܚܝܬܐ‬ ‫ܚܡܬܐ ܘܚܣܡܐ ܘܩܕܫ ܠܢ ܒܪܘܚܐ‬ ‫ ܘܐܫܘܐ ܠܢ ܕܢܗܘܐ‬.‫ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ̈ ‫ܘܥܒܘܕܐ ܕܐܘܢܓܠܝܢ‬ ‫ܫܡܘܥܐ‬ ‫ܕܡܫܝܚܟ ܗܘ ܕܥܡܗ ܠܟ ܦܐܐ‬ ‫ܫܘܒܚܐ ܘܐܝܩܪܐ ܥܡ ܪܘܚܐ ܕܝܠܟ‬ ‫ܚܝܐ ܘܩܕܝܫܐ ܗܫܐ܀‬

After the reading of the Gospel To whom, Jesus, we give praise and genuflexions for his living words towards us and to his Father who sent him for our salvation and his living and holy Spirit, now, always and forever.

‫ܕܒܬܪ ܩܪܝܢܐ ܕܐܘܢܓܠܝܘܢ܆‬ ̈ ‫ܬܫܒܚܢ ܘܒܘ̈ܪܟܢ ܥܠ‬ ‫ܕܠܗ ܠܝܫܘܥ‬ ̈ ̈ .‫ܐܦܝ ̈ܡܠܘܗܝ ܚܝܬܐ ܕܠܘܬܢ‬ ‫ܘܠܐܒܘܗܝ ܕܠܫܠܚܗ ܠܦܘܪܩܢܢ ܘܠܪܘܚܗ‬ ‫ܚܝܐ ܘܩܕܝܫܐ ܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ‬ ‫ܥܠܡܝܢ܀‬

The Gospel reading is followed by the Sedrō of Entrance. The Sedrō of Entrance is followed by the Anaphora. We have seen in this manuscript that the entire preparation rite and the transfer of the gifts take place prior to the Gospel reading. Most prayers said by the priest in the preparation and the transfer are prayed silently by the priest, per the prescription of the rubrics. The priest enters the sanctuary prior to the preparation, prior to the Gospel reading which presumes that the reading of the Gospel takes place from the sanctuary or the chancel. This effectively means that the priest, after the preparation and transfer of the gifts, steps down from the altar step to read the Gospel. So far, we have seen a tendency for the entire liturgy to move towards the sanctuary and the altar. Sedrō of Entrance functions here as a liminal prayer in the rite between the readings and the Anaphora. This manuscript indicates that there is nothing except the Sedrō of Entrance between the readings and the Anaphora. The priest enters the altar again after he prays the Sedrō of Entrance. Let me summarize the steps below and then move on to next manuscript:

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

129

Entrance into sanctuary Preparation of gifts Entrance into altar Transfer of gifts Stepping down for the Gospel reading Gospel reading Sedro of Entrance Entrance to Altar Anaphora

BRITISH LIBRARY ADD 14690

Another important manuscript is the BL Add 14690, which is dated to 1182 AD by its colophon. The first folio pages of this manuscript are in a poor condition. Of folio pages 1–2v, roughly 75% of the pages are ripped. Around 50% of folio page 2r is ripped and roughly 30% of folio page 3v–r is ripped. However, comparing these pages with what is known from other manuscripts it is possible to draw some conclusions about the order of the rite. The term used in this manuscript for the Sedrō of Entrance is, “Sedrō of Entrance of the Offering.” There are specifically two expressions on the first folio page which indicate that the first prayer, which is recorded in other manuscripts as well, most notably in Paris Syriaque 70, is for the entrance of the priest into the sanctuary: To serve as priests Give and grant us In the new world Your rational altar To serve you as priests Jesus Of truth Your Father and your Spirit Pure lamb without blemish To your Father the offering Make us worthy to offer you Is like your sacrifice Salvation of

‫ܢܫܡܫ ܘܢܟܗܢ‬ ‫ܗܒ ܘܫܟܢ ܠܢ‬ ‫ܒܥܠܡܐ ܚܕܬܐ ܘܒ‬ ‫ܡܕܒܚܟ ܡܠܝܠܐ ܘܕ‬ ‫ܘܢܟܗܢ ܠܟ ܡܪܢ ܝܫܘܥ‬ .‫ܕܫܪܪܐ‬ ‫ܘܠܐܒܘܟ ܘܠܪܘܚܟ‬ ‫ܐܡܪܐ ܕܟܝܐ ܕܠܐ ܡܘܡܐ‬ ‫ܠܐܒܘܟ ܩܘܪܒܢܐ ܡ‬ ‫ܐܫܘܐ ܠܢ ܕܢܩܪܒ ܠܟ‬ ‫ܘܡܬܕܡܝܐ ܕܒܚܟ‬ ‫ܠܦܘܪܩܢ‬

130

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

Several of these wordings are recognized from other manuscripts. They appear in BL Add 14495 for the entrance of the priest into the sanctuary and in Paris Syriaque 70 for the same purpose. The wording, “to serve as priests,” appears several times in the other manuscripts and always in relation to the priest’s preparation to either enter the sanctuary or the altar. The wording “in the new world” appears in Paris Syriaque 70 in the first prayer which the priest says for entering the sanctuary. The phrase “rational altar” appears in several places in BL Add 14495, in BL Add 17128 and in Paris Syriaque 70. It appears in connection to either the entrance of the priest to the sanctuary or ascending the altar step. It seems then that these verses, with their clear references to the altar and to the service of the priest are entrance prayers into the sanctuary or into the altar. After this folio page, the manuscript continues to be damaged and on the next folio page only 25% of the text is readable. The prayer and the rubric (of what is readable) appears to be for the reading of the Gospel: Prayer before Of your divine words Your holy Spiritual and the gifts of your spirit Keep your commands Another … in us Salvific. Hide Holy Make us worthy Yours… fruits

‫ܨܠܘܬܐ ܕܩܕܡ‬ ̈ ̈ ‫ܐܠܗܝܬܐ‬ ‫ܕܡܠܝܟ‬ ‫ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ‫ܘܫܘܘܟܢܐ ܕܪܘܚܟ‬ ‫ܪܘܚܢܝܬܐ‬ ̈ ‫ܦܘܩܕܢܝܟ‬ ‫ܢܛܪ‬

‫ܐܚܪܝܬܐ‬ ‫ܡܪܟ ܒܢ‬ ‫ ܘܛܡܘܪ‬.‫ܦܪܘܩܝܬܐ‬ ‫ܩܕܝܫܬܐ‬ ‫ܘܐܫܘܐ ܠܢ‬ ‫ ܦܐ̈ܪܐ‬... ‫ܕܝܠܟ‬

This is clearly a prayer for the reading of the Gospel. The first rubric is probably the prayer said prior to the entrance of the Gospel. The phrase, “of your divine words,” appears in every single manuscript so far. In some manuscripts the phrase “living words” (Paris Syriaque 70 and BL Add 1995) is recorded instead

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of “divine words” (BL Add 14495, 62 BL Add 14496, BL Add 14494). The reading of the Gospel is followed by the Sedrō of Entrance. Curiously enough, the Sedrō of Entrance is followed by the following prayer which is recognized as the prayer for the transfer of the gifts in other manuscripts: Prayer which the priest prays inaudibly [lit. secretly]… while he inclines before the altar. Trinity… And praiseworthy have mercy on me Holy and praiseworthy Trinity forgive my sinfulness. Holy and praiseworthy Trinity accept the offering from my sinful hands. God, do a good remembrance of your church, your saints and all the faithful departed. Especially and notably (…) 63 our brothers, masters in the flesh and spirit and the departed for whom these gifts have been offered. God, have pity, blot out [sins] and relieve and forgive all Christians, the children of your holy church. Through the prayers of your Mother and all your saints for ever, Amen. End of the order of the Entrance.

‫ܨܠܘܬܐ ܕܡܨܠܐ ܟܗܢܐ ܪܐܙܢܐܝܬ‬ ‫ ܟܕ ܓܗܝܢ ܩܕܡ ܡܕܒܚܐ‬...‫ܥܠ‬ ‫ܬܠܝܬܝܘܬܐ‬ .‫ܘܡܫܒܚܬܐ ܐܬܪܚܡ ܥܠܝ‬ ‫ܬܠܝܬܝܘܬܐ )ܩܕܝܫܬܐ( ܘܡܫܒܚܬܐ‬ ‫ܚܘܣ ܥܠ ܚܛܝܘܬܝ‬ ‫)ܬܠܝܬܝܘܬܐ( ܩܕܝܫܬܐ ܘܡܫܒܚܬܐ‬ ̈ ‫ܐܝܕܝܐ ܕܝܠܝ‬ ‫ܩܒܠܝ ܠܩܘܪ)ܒܢܐ( ܡܢ‬ .‫ܚܛܝܐ‬ ‫ܐܠܗܐ ܥܒܕ )ܕܘܟܪܢܐ( ܛܒܐ‬ ̈ ‫ܘܠܩܕܝܫܝܟ ܘܠܟܠܗܘܢ‬ ‫ܠܥܕܬܟ‬ ̈ ̈ ‫ ܝܕܝܐܝܬ ܕܝܢ‬.‫)ܥܢܝܕܐ( ܡܗܝܡܢܐ‬ ̈ ‫ܕܐܚܝܢ ܘ̈ܪܒܢܝܢ‬ (...) ‫ܘܡܫܡܫܗܐܝܬ‬ ̈ (‫ ܘܕܥܢ)ܝܕܐ‬.‫ܦܓ̈ܪܢܝܐ ܘ̈ܪܘܚܢܝܐ‬ .‫ܕܚܠܦܝܗܘܢ ܐܬܩܪܒܘ ܩܘ̈ܪܒܢܐ ܗܠܝܢ‬ ‫ܐܠܗܐ ܚܣܐ ܘܠܚܝ ܘܫܪܝ ܘܫܒܘܩ‬ ̇ ‫ܠܝܕܝܗ ܕܥܕܬܐ‬ ‫ܠܟܠܗܘܢ ܟ̈ܪܝܣܛܝܢܐ ̈ܝ‬ ̇ ̇ ‫ܠܘܬܗ‬ ̈ .‫ܩܕܝܫܬܐ‬ ‫ܕܝܠܕܬܟ‬ ‫ܒܨ‬ .‫ܘܕܟܠܗܘܢ ̈ܩܕܝܫܝܟ ܠܥܠܡܝܢ ܐܡܝܢ‬

.‫ܫܠܡ ܛܟܣܐ ܕܡܥܠܬܐ‬

This entire prayer with the final rubric is significant. The prayer of “Holy Trinity” is recorded as the prayer for the transfer of the gifts in all other instances in other manuscripts. In all other 62 63

Both are recorded in the MS. Lacuna in the Syriac text

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

instances too, the prayer comes before the Sedrō of Entrance. Here the prayer comes after the Sedrō of Entrance and there is no prescription that the priest should transfer any gifts. Rather the prescription is that the priest should incline before the altar and say this prayer quietly. The last rubric is the first time we see the name of the rite as such. The rubric, “End of the Order of the Entrance” implies that everything which came before the Anaphora (which comes immediately after the above passages) is considered to be the rite of entrance.

BRITISH LIBRARY ADD 14691

BL Add 14691 is dated to 1230 AD through its colophon. According to Baby Varghese, who follows the suggestion of Khouri-Sarkis, BL Add 14691 contains two different entrance rites from different dates: Text A (fol. 2r–7r) and Text B (fol. 2r). 64 It does seem likely that Text B is a later addition based on its handwriting. It is therefore proper to treat the two as Text A and Text B. However, the content of Text B, which comes prior to Text A, suggests that this is an addition and complementary text to Text A. It contains the vesting rite of the priest. Text B does not give the entire text but only rubrics with no text which indicates that these are instructions added by a later hand. Furthermore, Text B is written as an instruction, it is a clarification of the order. It seems, therefore, that Text B is an instruction referring to Text A, based on the praxis of the one who has written Text B. Text B has been dated to 13th or 14th century. 65 I will provide first Text A and thereafter Text B. Text A

By the power and support of God, we write the Anaphora of Saint James the brother of our Lord

:‫ܥܠ ܚܝܠܐ ܘܣܘܝܥܐ ܕܡܢ ܐܠܗܐ‬ ‫ܟܬܒܝܢܢ ܐܢܢܦܘܪܐ ܕܩܕܝܫܐ ܡܪܝ‬

Khouri-Sarkis, “La réforme liturgique dans les Églises de langue syriaque”; Varghese, “Early History of the Preparation Rites in the Syrian Orthodox Anaphora.” 65 Varghese, “Early History of the Preparation Rites in the Syrian Orthodox Anaphora,” 135. 64

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according to the corrected and new version of Jacob of Edessa. First, the prayer of the beginning:

‫ܝܥܩܘܒ ܐܚܘܗܝ ܕܡܪܢ ܐܝܟ ܬܘܪܨܐ‬ .‫ܚܬܝܬܐ ܘܚܕܬܐ ܕܝܥܩܘܒ ܐܘܪܗܝܐ‬ :‫ܩܕܡܝܬ ܨܠܘܬܐ ܕܫܘܪܝܐ‬

Let us be worthy, Lord, to offer you sacrifices of praise with sweet smell. Let every thought of ours and word and deed, burntofferings without blemish be seen as pleasing to your Godhead all the days of our lives, our Lord and God forever.

̈ ‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ‬ ‫ ܟܠ‬.‫ܠܟ ܡܪܝܐ ܠܪܝܚܐ ܒܣܝܡܐ‬ ̈ ‫ܚܘܫܒܐ ܕܝܠܢ ܘܡܠܬܐ ܘܥܒܕܐ ܘܝܩܕܐ‬ ‫̈ܫܠܡܐ ܘܕܠܐ ܡܘܡܐ ܕܫܦܪܝܢ‬ ‫ܠܐܠܗܘܬܟ ܢܬܚܙܐ ܩܕܡܝܟ ܟܠܗܘܢ‬ ̈ ̈ ‫ܝܘܡܬܐ‬ ‫ܕܚܝܝܢ ܡܪܢ ܘܐܠܗܢ‬ .‫ ܠܥܠܡܝܢ‬66

Have mercy on us [Ps 51] and a general sedrō. The priest [transfers] the Eucharistic bread to the altar. Commemoration:

‫ ܟܗܢܐ‬...‫ܪܚܡܥܠܝܢ ܘܣܕܪܐ ܓܘܢܝܐ ܗ‬ .‫ܡܬܥܗܕܢܘܬܐ‬...‫ܩܨܬܐ ܠܡܕܒܚܐ‬

Let us commemorate our Lord and God and savior Jesus Christ and his passion, death, burial and resurrection and his entire salvific dispensation for us in the flesh. Let us remember at this hour in this Eucharist which is put before us the holy and praiseworthy Mother of God and perpetual virgin, the blessed Mary. Together with her, let us remember the prophets, the apostles, the martyrs, the righteous, priests, confessors, holy church fathers, teachers of the orthodox faith, solitaries, monks, ascetics, and mourners with all who have pleased you

‫ܕܘܟܪܢܗ ܕܡܪܢ ܘܐܠܗܢ ܘܦܪܘܩܢ ܝܫܘܥ‬ ‫ܡܫܝܚܐ ܘܚܫܗ ܘܡܘܬܗ ܘܩܒܘܪܬܗ‬ ‫ܘܩܝܡܬܗ ܘܟܠܗ ܡܕܒܪܢܘܬܐ ܕܠܗ‬ .‫ܦܪܘܩܝܬܐ ܕܚܠܦܝܢ ܕܒܒܣܪ‬ ‫ܡܬܥܗܕܝܢܢ ܒܥܕܢܐ ܗܢܐ ܥܠ‬ ‫ܐܘܟܪܝܣܛܝܐ ܗܕܐ ܕܩܕܡܝܢ ܣܝܡܐ‬ ̇ ‫ܕܘܟܪܢܗ ܩܕܝܫܬܐ ܘܡܫܒܚܬܐ‬ ‫ܥܡ‬ ‫ܝܠܕܬ ܐܠܗܐ ܘܒܬܘܠܬ ܒܟܠܙܒܢ‬ ̈ ‫ܘܥܡܗ‬ ̇ ‫ܕܢܒܝܐ‬ .‫ܛܘܒܢܝܬܐ ܡܪܝܡ‬ ̈ ̈ ̈ ̈ ‫ܘ‬ ‫ܘܕܣܗܕܐ ܘܕܟܐܢܐ ܘܕܟܗܢܐ‬ ‫ܕܫܠܝܚܐ‬ ̈ ̈ ̈ ‫ܘܕܡܘܕܝܢܐ ܘܕܐܒܗܬܐ ܩܕܝܫܐ‬ ̈ ̈ ‫ܘܝܚܝܕܝܐ‬ ‫ܘܡܠܦܢܐ ܬ̈ܪܝܨܝ ܫܘܒܚܐ‬ ̈ ̈ ‫ܘܕܝ̈ܪܝܐ ܘܥܢܘܝܐ ܘܐܒܝܠܐ ܥܡ‬ ‫ ܡܢ‬.‫ܟܠܗܘܢ ܐܝܠܝܢ ܕܡܢ ܥܠܡ ܫܦܪ ܠܟ‬ ‫ܩܕܡܝܟ ܒܥܕܢܐ‬...‫ܐܕܡ ܚܘܐ ܘܥܕܡܐ‬ ̈ ̈ ‫ܘܕܐܚܝܢ ܘܕ̈ܪܒܢܝܢ‬ ‫ܕܐܒܗܝܢ‬ ...‫ܗܢܐ‬ ̈ ‫ܕܦܓܪܐ ܘܕܪܘܚܐ ܘܕܟܠܗܘܢ ܥܢܝܕܐ‬ ̈ ‫ܡܗܝܡܢܐ ܘܕܐܝܠܝܢ ܕܫܐܠܘ ܘܫܠܝܢ‬

There is an illegible prayer in the margin which is not readable, also added by a later hand. It seems to be another verse.

66

134

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

from all times, from Adam and Eve until … before you at this hour… Our fathers and brothers, masters in flesh and spirit and all the faithful departed and those who have asked and ask us to pray for them, those who are far away and those who are close by, who are living and dead, especially those who are our family and for all those for whom this offering is being offered.

̈ ‫ܨܠܘܬܐ ܕܪܚܝܩܝܢ ܘܕܩܪܝܒܝܢ ܕܚܐܝܢ‬ ̇ ‫ ܝܬܝܪܐܝܬ‬.‫ܘܕܥܢܝܕܝܢ‬ ‫ܠܗܢܘܢ ܕܡܢ‬ ‫ܕܡܐ ܕܝܠܢ ܐܝܬܝܗܘܢ ܘܠܗܢܘܢ‬ .‫ܕܡܛܠܬܗܘܢ ܡܬܩܪܒ ܩܘܪܒܢܐ ܗܢܐ‬

Here he commemorates whomever he wants: God […remember] NN and NN and accept this offering on behalf of NN. Forgive his debts and sins through the prayer of your mother and all your saints, our Lord and God, forever.

‫ܗܪܟܐ ܡܬܥܗܕ ܠܐܝܢܐ ܕܨܒܐ ܟܕ‬ :‫ܐܡܪ‬ ‫ ܠܦܠܢ ܘܠܦܠܢ ܘܩܒܠ ܠܩܘܪܒܢܐ‬... ‫ܐܠܗܐ‬ ̈ ‫ ܘܚܣܐ‬.‫ܗܢܐ ܚܠܦ ܦܠܢ‬ ‫ܚܘܒܘܗܝ‬ ̈ ‫ܘܚܛܗܘܗܝ ܒܨܠܘܬ ܐܡܐ ܕܝܠܟ‬ ̈ ‫ܘܟܠܗܘܢ ܩܕܝܫܝܟ ܡܪܢ ܘܐܠܗܢ‬ .‫ܠܥܠܡܝܢ‬

The first rubric of this manuscript with the prayer of the beginning of the liturgy does not designate where the priest stands in the church. The prayer is familiar from other manuscripts as well and appears with variations in all manuscripts except BL Add 14690. This is the first manuscript that records, in the rubric that follows, that Psalm 51 is said followed by a “General Sedrō.” Following the sedrō the “commemoration” is said. The term “commemoration” also appears in BL Add 14495, where it is used for the transfer of the gifts. But the prayer which is used in BL Add 14495 is the “Holy Trinity”prayer, rather than this prayer. This is also the first manuscript which records, under a separate rubric, that the priest may commemorate whomever he wants in the liturgy. This corresponds to contemporary liturgical practice (B:6 in the current shape). After the prayer of commemoration, the liturgy of the word follows:

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

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Ma’(e)nīthō: The Only-Begotten One. Trisagion Prayer before the Gospel: Do just sentences…ready toward all...declare us pure temples…chosen ones fit for the service of your honor. All the days of our lives, our Lord and God for ever.

‫ ܐܪܡܪܡܟ ܡܪܝ ܡܠܟܐ‬:‫ܘܡܥܢܝܬܐ‬ .‫ ܘܩܕܝܫܬ ܐܠܗܐ‬67 :‫ܨܠܘܬܐ ܕܩܕܡ ܐܘܢܓܠܝܘܢ‬

Gospel of Mathew (Matthew 14) He adds [after the reading]: To him, Jesus, praise, genuflexions on behalf of his living words towards us and his Father and Holy Spirit forever.

.‫ ܘܐܘܢܓܠܝܘܢ ܕܡܬܝ‬68 ̈ ‫ ܕܠܗ ܠܝܫܘܥ ܬܫܒܚܢ‬:‫ܘܡܩܦ‬ ̈ ‫ܘܒܘ̈ܪܟܢ ܘܥܠ‬ ̈ ‫ܐܦܝ ̈ܡܠܘܗܝ ܚܝܬܐ‬ ‫ܕܠܘܬܢ ܘܠܐܒܘܗܝ ܘܠܪܘܚܗ ܩܕܝܫܐ‬ .‫ܠܥܠܡܝܢ‬

̈ ̈ ‫ܡܛܝܒܐ‬ ...‫ܕܝܢܐ ܕܙܕܝܩܘܬܐ ܥܒܕ‬ ̈ ‫ܡܚܘܐ ܐܢܬ ܠܢ ܗܝܟܠܐ‬...‫ܠܘܬ ܟܠ‬ ̈ ̈ ‫ܘܓܒܝܐ ܕܚܫܚܝܢ‬ ... ‫ܕܟܝܐ‬ ‫ܠܬܫܡܫܬܐ ܕܐܝܩܪܟ ܟܠܗܘܢ‬ ̈ ̈ ‫ܝܘܡܬܐ‬ ‫ܕܚܝܝܢ ܡܪܢ ܘܐܠܗܢ‬ .‫ܠܥܠܡܝܢ‬

This is the second manuscript which records the Ma’(e)nīthō of the Only-Begotten One and the first one to record the Trisagion. The chanting of the Trisagion is recorded in other sources before this time, notably by George the bishop of the Arabs (+725/6) and Moses bar Kipho (+903) as well as Bar Salibi (+1171). 69 The Gospel reading is immediately followed by the Sedrō of Entrance. The Sedrō of Entrance is followed by the blessing of the censor, the creed and the prayer “As our hearts are being sprinkled:”

This is the first manuscript which contains the Trisagion as part of the priest’s order. 68 This is the story from Matthew 14 in which Jesus feeds 5000 men. I will not transcribe it here. 69 Connolly, Two Commentaries on the Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bār Kēphā, 16 for George and 26 for bar Kipho; Dionysius bar Salibi, Expositio Liturgiae, ed. H Labourt, Corpus Scriptorum Christianorum Orientalium 13 (Peeters Publishers, 1903), chap. 4:5. 67

136

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

Prūmyūn of Entrance Sedrō of Entrance

He puts incense and makes three crosses [on the censer] saying: The Father is holy The Son is holy The Holy Spirit is holy who sanctifies our souls and bodies by his grace and great mercies for ever. People: Amen Priest: We believe in one God

‫ܦܪܘܡܝܘܢ ܕܡܥܠܬܐ‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ‬ ̈ ‫ܘܣܐܡ‬ ‫ܒܣܡܐ ܘܥܒܕ ܬܠܬܐ‬ ̈ :‫ܨܠܝܒܐ ܘܐܡܪ‬ ‫ܩܕܝܫ ܐܒܐ‬ ‫ܩܕܝܫ ܒܪܐ‬ ̈ ‫ܩܕܝܫ ܪܘܚܐ ܩܕܝܫܐ ܕܡܩܕܫ ܠܢܦܫܬܢ‬ ‫ܘܦܓ̈ܪܝܢ ܒܛܝܒܘܬܗ ܘܒ̈ܪܚܡܘܗܝ‬ ̈ ‫ܣܓܝܐܐ ܠܥܠܡܝܢ܀‬ ‫ ܐܡܝܢ‬:‫ܥܡܐ‬ ‫ ܡܗܝܡܢܝܢܢ ܒܚܕ ܐܠܗܐ‬:‫ܟܗܢܐ‬

The priest prays the prayers privately while bowing down: Make us worthy Lord God as our hearts have been sprinkled and purified from an evil conscience and filthy thoughts, let us be worthy to enter your holy of holies which is lofty and elevated. Let us stand before your holy altar with purity and sanctity and serve you [as priests] spiritual and rational sacrifices with a true faith.

‫ܟܗܢܐ ܡܨܠܐ ̈ܨܠܘܬܐ ܥܠ ܢܦܫܗ ܟܕ‬ :̣‫ܓܗܝܢ‬ ‫ܐܫܘܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܕܟܕ‬ ̈ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ ܟܠ‬ ‫̈ܪܣܝܣܝܢ‬ ‫ܬܐܪܬܐ ܒܝܫܬܐ ܘܚܘܫܒܐ ܨܐܐ‬ ̈ ‫ܢܫܬܘܐ ܕܢܥܘܠ ܠܩܕܘܫ‬ ‫ܩܘܕܫܝܢ ̈ܪܡܐ‬ ̈ ‫ܘܡܥܠܝܐ ܘܕܟܝܐܝܬ ܘܩܕܝܫܐܝܬ‬ ‫ܘܙܗܝܐܝܬ ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ‬ ̈ ‫ܕܒܚܐ ̈ܪܘܚܢܝܐ‬ ‫ ܘܢܟܗܢ ܠܟ‬.‫ܩܕܝܫܐ‬ ̈ ‫ܘܡܠܝܠܐ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ ܗܫܐ܀‬

Holy and praiseworthy Trinity have mercy on me. Holy Trinity forgive my sinfulness. Holy Trinity receive this offering from my [sinful] hands. God, give rest and make a good remembrance for our fathers, brothers and masters and all the faithful departed on your holy

‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܘܡܫܒܚܬܐ‬ ‫ ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ‬.‫ܐܬܪܚܡ ܥܠܝ‬ ‫ ܬܠܝܬܝܘܬܐ‬.‫ܚܘܣ ܥܠ ܚܛܝܘܬܝ‬ ‫ ܩܒܠ ܩܘܪܒܢܐ ܗܢܐ ܡܢ‬:‫ܩܕܝܫܬܐ‬ ̈ ̈ ‫ ܐܠܗܐ‬.(‫ܠܝܬܐ)ܚܛܝܬܐ‬ ‫ܐܝܕܝܐ ܕܝܠܝ ̈ܚ‬ ‫ܥܒܕ ܢܚܝܬܐ ܘܕܘܟܪܢܐ ܛܒܐ‬ ̈ ̈ ‫ܘܠܐܚܝܢ ܘܠ̈ܪܒܢܝܢ ܘܠܟܠܗܘܢ‬ ‫ܠܐܒܗܝܢ‬ ̈ ̈ ‫ܥܢܝܕܐ ܡܗܝܡܢܐ ܥܠ ܡܕܒܚܟ‬ ‫ܩܕܝܫܐ ܐܠܗܐ ܫܪܝ ܘܫܒܘܩ ܒܥܕܢܐ‬ ̈ ̈ ‫ܡܗܝܡܢܐ ܒܝܕ‬ ‫ܥܢܝܕܐ‬ ‫ܗܢܐ ܠܟܠܗܘܢ‬

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE altar. God, relieve and forgive at this hour all the faithful departed through the prayers of the Mother of God and all the saints forever.

137

‫ ܡܪܝܐ‬.‫̈ܨܠܘܬܐ ܕܝܠܕܬ ܐܠܗܐ‬ ̈ ‫ܘܕܟܠܗܘܢ‬ ‫ܩܕܝܫܐ ܠܥܠܡܝܢ܀‬

These prayers are familiar from the other manuscripts that have been presented so far. The prayer here is said just before the Anaphora begins. The transfer of the gifts has taken place prior to the Gospel reading and the Sedrō of Entrance together with the rest of the parts of blessing the censer, the creed and this final prayer prepare the way for the celebration of the Anaphora. All this is said as the priest is in the sanctuary. When it comes to the term entrance it only appears in this manuscript before the Sedrō of Entrance. In BL Add 14690 it was recorded just before the Anaphora to demarcate that the rite of entrance had ended, and it included the readings as well. In the earlier manuscripts the term entrance was recorded several times. Text B

Text B is an instruction written by a later hand to clarify how the preparation should take place. It is also the first liturgical manuscript which records the prayers for vesting. It also records a prayer for the blessing of bread (antidoron) which is presumably consumed at the end of the liturgy and especially for those who do not receive the communion. Versicle: You are a human like myself, my companion and my beloved, with whom I once enjoyed fellowship at the house of God (Ps 55:13–14).

‫ܙܘܡܪܐ܆ ܐܢܬ ܗܘ ܒܪܢܫܐ ܕܐܟܘܬܝ‬ ‫ܩܪܝܒܝ ܘܪܚܡܝ ܕܐܚܝܕܐ ܠܥܣܢ‬ .‫ܫܪܘܬܐ ܒܒܝܬܗ ܕܐܠܗܐ‬

From the first letter of the Apostle Paul to the Corinthians 11:23–29)

‫ܦܘܠܘܣ ܫܠܝܚܐ ܡܢ ܐܓܪܬܐ ܕܠܘܬ‬ .‫ܩܘ̈ܪܝܢܬܝܐ ܩܕܡܝܬܐ ܝܐ‬

Show me, show me, show me and my household.

‫ܘܘܢܐ‬ (‫ܪܐܙܠܝ ܪܐܙܠܝ ܪܐܙܠܝ )ܘܠܒܢܝ ܒܝܬܝ‬ ‫ܒܓܘ ܥܕܬܐ ܡܬܝܒܠ ̈ܪܐܙܘܗܝ‬

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

In the church his mysteries are established.

‫ܫܘܒ ܘܡܢ‬

Glory [to the Father and Son and the Holy Spirit] as it was [in the beginning is now and ever shall be] When our Lord broke his body Take it and eat it all of you and drink from the cup of salvation and every time you commemorate. This remembrance you do until I come again. 70

‫ܟܕ ܩܨܐ ܡܪܢ ܦܓܪܗ‬ ‫ܣܒܘ ܐܟܘܠ ܡܢܗ ܟܠܟܘܢ ܘܐܫܬܘ‬ ‫ܟܣܐ ܕܦܘܪܩܢܐ ܘܟܠ ܐܡܬ‬ ‫ ܗܢܐ ܕܘܟܪܢܐ‬.‫ܕܡܬܥܗܕܝܢ ܐܢܬܘܢ‬ ‫ܥܒܕܘܢ ܘܥܕܡܐ ܠܝܘܡܐ ܕܐܬܐ‬ .‫ܐܢܐ‬

End of the prayer of… Prayer Make and complete us into clean temples for the priestly service of your mysteries, our High Priest, Christ. You who are the great sacrifice which cannot be sacrificed, who sacrificed himself for the forgiveness of all his flock. Let your divinity dwell in us and sanctify us in your holies, you who sanctified himself for us, now, always and forever.

.‫ܫܠܡ ܨܠܘܬܐ ܕܥܠ‬ ‫ܨܠܘܬܐ‬ ̈ ̈ ‫ܢܘܣܐ‬ ‫ܕܟܝܐ ܠܡܟܗܢܢܘܬܐ ܕܝܠܟ‬ ‫ܪܐܙܢܝܬܐ ܥܒܕ ܘܫܡܠܐ ܠܢ ܪܒ‬ ‫ ܗܘ ܕܐܝܬܝܟ‬.‫ܟܘܡ̈ܪܐ ܕܝܠܢ ܡܫܝܚܐ‬ ‫ܕܒܚܐ ܪܒܐ ܘܠܐ ܡܬܕܒܚܢܐ ܕܕܒܝܚ‬ ̈ ‫ܕܟܠܗ‬ ̈ ‫ܝܬܗ ܥܠ‬ ̇ .‫ܥܢܗ‬ ‫ܐܦܝ ܚܘܣܝܐ‬ ‫ ܘܩܕܫ ܠܢ‬.‫ܐܢܬ ܥܡܪ ܒܢ ܐܠܗܘܬܟ‬ ̈ ‫ܒܩܘܕܫܝܟ ܕܩܕܫ ܢܦܫܗ ܚܠܦܝܢ ܗܫܐ‬ .‫ܘܒܟܠܙܒܢ ܠܥܠܡܝܢ‬

This hymn appears in the following hymnal. It is said after the reading of the Gospel in the liturgy on Maundy Thursday. The MS is damaged, so it is not possible to read the entire text but enough to see that it is this hymn. I suspect that some of the wording might be different than the contemporary version, had the MS not been damaged. See: Mar Yulius ̈ Yesu Çiçek, ed., ‫ ܐܝܟ ܛܟܣܐ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܕܐܢܛܝܘܟ‬.‫ܩܝܢܬܐ ܕܩܘܪܒܐ ܐܠܗܐ‬ [Hymnal of the Divine Liturgy According to the Order of the Syriac Church of Antioch] (Holland, 1990), 183. 70

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139

This is the first liturgical manuscript which records the reading of the letter of Paul. The letter of Paul would have been read prior to the reading of the Gospel. It seems, however, rather odd to include a reading in the liturgical manuscript since other books would have been used for this purpose, most notably lectionaries. 71 The prayer above is followed by an instruction. The instruction is not readable in its entirety: When the priest enters the holy sanctuary to offer he sings the following verse: I will go to the altar of God, to God, so that my youthfulness may rejoice exceedingly (Ps 43:4) He greets the altar.

‫ܡܐ ܕܥܠ ܟܗܢܐ ܠܡܕܒܚܐ ܩܕܝܫܐ‬ ‫ܕܢܩܪܒ ܡܙܡܪ ܦܬܓܡܐ ܗܢܐ܆‬ ‫ܐܬܐ ܠܘܬ ܡܕܒܚܗ ܕܐܠܗܐ ܘܠܘܬ‬ .‫ܐܠܗܐ ܕܡܚܕܐ ܛܠܝܘܬ‬

‫ܘܝܗܒ ܫܠܡܐ ܠܬܪܘܢܘܣ‬

Thereafter he prays the Trisagion and Our Father and so on.

‫ܘܒܬܪ ܡܨܠܐ ܩܕܝܫܬ ܐܠܗܐ‬ .‫ܘܐܒܘܢ ܕܒܫܡܝܐ ܘܫܪܟܐ‬

Thereafter he signs with the sign of the cross [the sleeves] first he puts on the right one and then the left one while saying:

...‫ܗܝܕܝܢ ܪܫܡ ܒܛܘܦܣܐ ܕܨܠܝܒܐ‬ ‫ܘܠܒܫ ܩܕܡܝܬ ܒܝܡܝܢܗ ܘܗܝܕܝܢ‬ ‫ܒܣܡܠܗ ܟܕ ܐܡܪ܆‬ ̈ ‫ܐܠܦ‬ ‫ܐܝܕܝ ܠܩܪܒܐ ܘܫܕܪ ܐܝܟ‬ .‫)ܩܫܬܐ( ܕܢܚܫܐ ܕ̈ܪܥܝ‬

He has taught my hands to wage war and sent my arms as an arrow of bronze (Ps 18:35).

‫ ܒܨܘܪܗ ܘܡܚܬ‬... ‫ܬܘܒ ܪܫܡ ܨܠܝܒܐ‬ ‫ ܨܠܝܒܐ ܘܐܡܪ܆‬...‫ܠܗ‬ (.‫ܬܚܙܩܢܝ ܚ)ܝܠܐ ܒܩܪܒܐ‬ .‫ܘܬܒܪܟ ܠܕܩܝܡܝܢ ܥܠܝ‬

Again he signs the cross…on his neck and puts it [on?] … cross and says:

‫ ܟܕ ܐܡܪ܆‬....‫ܡܨܠܒ ܥܠ ܦܝܢܐ‬

Lectionaries seems to have become popular in the 9th century. They would vary considerably. Sebastian Brock, The Bible in the Syriac Tradition, 2., rev. ed.; 1st Gorgias Press ed., vol. 7, Gorgias Handbooks (Piscataway, NJ: Gorgias Press, 2006), 50.

71

140

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

You have armed me with strength in war, you humbled my adversaries before me (Ps 18:39b). He makes a cross on the pelonion … while saying: May your priests be clothed in righteousness and your righteous people glory. For the sake of David your servant, do not turn away your face from your anointed one (Ps 132:9–10). Immediately after these the priest starts praying Sacrifices of praise while standing on the northern side of the altar. He says Have mercy on me God [Ps 51]. Thereafter he adds the General Sedrō and thereafter the Commemoration. He adds the [ma’(e)nīthō of] the I elevate you [the Only-Begotten Son].

̈ ̈ ‫ܘܙܕܝܩܝܟ‬ ‫ܟܗܢܝܟ ܢܠܒܫܘܢ ܙܕܝܩܘܬܐ‬ ‫ ܡܛܠ ܕܘܝܕ ܥܒܕܟ ܠܐ‬.‫ܫܘܒܚܐ‬ ̈ .‫ܐܦܘܗܝ ܕܡܫܝܚܟ‬ ‫ܬܗܦܟ‬

‫ܡܚܕܐ ܒܬܪ ܗܠܝܢ ܡܫܪܐ ܟܗܢܐ‬ ̈ ‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܟܕ ܗܘ ܩܐܡ‬ ‫ ܘܐܡܪ‬.‫ܒܓܒܐ ܕܬܪܘܢܘܣ ܓܪܒܝܝܐ‬ ‫ ܘܒܬܪܟܢ ܡܩܦ‬.‫ܪܚܡܥܠܝ ܐܠܗܐ‬ ‫ܣܕܪܐ ܓܘܢܝܐ ܘܗܝܕܝܢ ܐܡܪ‬ .‫ ܘܡܩܦ ܐܪܡܪܡܟ‬.‫ܡܬܥܗܕܢܘܬܐ‬

‫ܘܬܘܒ ܗܦܟ ܩܐܡ ܒܗ ܟܕ ܒܓܒܐ‬ ̈ ‫ ܘܡܨܠܐ‬.‫ܓܪܒܝܝܐ ܕܬܪܘܢܘܣ‬ ‫ܕܝܢܐ‬ ‫ܕܙܕܝܩܘܬܐ ܘܙܘܡܪܐ ܘܐܘܢܓܠܝܘܢ‬ .‫ܕܡܬܝ‬ .‫ܢܚܬ ܠܩܕܡ ܬܪܘܢܘܣ‬

Again he returns and stands on the northern side of the altar and prays The sentences of righteousness and the antiphon before the Gospel of Matthew. He goes down in front of the altar

Text B is the first manuscript that contains the vesting rite. It appears in this manuscript after the reading of the letter of Paul and the prayer translated as “Into clean temples.” The priest enters the sanctuary while saying the designated psalm (Ps 43:4). He greets the altar, which probably means that he kisses it and prays the “Trisagion” and the “Lord’s Prayer.” After this, the

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

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priest vests while reciting the accompanying psalms. The instruction which follows is useful in understanding how Text A works. The first prayer in Text A, “Sacrifices of praise” is said as the priest stands on the northern side of the altar. Facing the altar to the east, the priest stands on the left side. He recites Psalm 51, prays the “General Sedrō” and the “commemorations.” The “Ma’(e)nīthō of The Only-Begotten One” is chanted. In the rubric which follows, which prescribes that the priest return to the northern side, presumes that he has left somewhere else. Interestingly enough, Bar Salibi is a close contemporary to this manuscript and his commentary may be illuminating in this regard. According to Bar Salibi, a procession took place sometimes before and sometimes after the reading of the Gospel. The procession started in the northern side of the sanctuary and ended in the southern side: The procession begins from the north, because it is a raised place. It Symbolizes that the most high humbled himself and came to the west of our despicable state and to the south, the lowest part of our nature. On the Reading of the Gospel and its symbolism: Sometimes, the Gospel is read after the procession. [italics added] 72

It seems then likely, that according to this this manuscript there is a procession which takes place together with the “Ma’(e)nīthō of The Only-Begotten One.” 73 The priest returns to the northern side of the altar and prays the prayer before the reading of the Gospel in Text A, followed by an antiphon. He goes down in front of the altar where the Gospel is read. The term used here, “goes down,” indicates that he actually steps down in front of the altar. The Gospel in this situation would then be read in the designated space of the Gospel, in front of the altar. Given this analysis, I suggest the following shape:

Dionysius bar Ṣalībī, The Commentary of Dionysius Bar Salibi on the Eucharist, vol. 10, Moran Etho (Piscataway, NJ: Gorgias Press, 2011), 21– 22. 73 Which is also contemporary practice. 72

142

SACRED SPACE IN SYRIAC ORTHODOX LITURGY 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14.

Reading from Paul Priest enters the sanctuary Priest vests Priest stands on the north side of the altar Priest prays: Ps 51, General Sedrō and Commemorations and transfers the gifts. The ma’(e)nīthō is sung with a procession and Trisagion Priest returns to north side of the altar and prays the prayer before the Gospel He steps down in front of the altar to read the Gospel Prayer after the Gospel Prūmyūn and Sedrō of Entrance Blessing of the censer As our hearts are being sprinkled Steps up to altar Anaphora.

CONCLUSION: RITUALIZING THE SANCTUARY AND THE ALTAR

The analysis of the particular details of each manuscript and other relevant sources can be difficult to follow. 74 In chapter 2, where I analyzed the development of church architecture, I hope to have shown that there was a tendency in the building of churches to demarcate the sanctuary from the nave. The sanctuary was reserved for the clergy, and the nave reserved for the lay people. My intention for chapter 3 has been to continue this discussion but with a different set of sources. I have attempted to answering the analytical question: how do the liturgical handbooks of the Syriac Orthodox Liturgy prescribe the entrance into the sanctuary and altar during the 9th–13th centuries? Here I explored each manuscript in detail and brought, when necessary, these into conversation with a wider liturgical scholarship and other sources. There are a few conclusions that I would like to draw before we move on to the next chapter. Please consult the appendix for the rubrics and texts of the rite without any analysis. It has both the English translation and the Syriac text of all the manuscripts.

74

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

143

1. The deacon prepared and transferred the gifts until at least the 6th century. At the time of our manuscripts presented here, this is done by the priest. 2. There is evidence that the Gospel is read prior to the transfer of the gifts in the 9th or 10th centuries (BL Add 14494 and BL Add 14495). 3. More and more prayers of the priest are said inaudibly. There is also a shift towards having more prayers focusing on the un/worthiness of the priest. 4. From BL Add 17128 and onward, it seems that the entire preparation rite becomes the private act of the priest where most of the prayers are said inaudibly. He steps down from the altar only to read the Gospel. 5. I have found that the following circumstances are met when the Sedrō of Entrance is said: a. the transfer and preparation of gifts is done; b. the Gospel has been read; c. it is said before the Anaphora and; d. the Sedrō of Entrance is always audible. Other prayers are aggregated to the Sedrō of Entrance. In other words, the Sedrō becomes the first prayer of the entrance to offer the Eucharist. It demarcates the end of one part of the liturgy (readings and preparation of gifts) and the beginning of the Anaphora. e. The priest steps up to the altar, after the Sedrō of Entrance. 6. At the entrance rite the priest vests, incense is used several times and bread and wine are offered. At the Gospel reading the Gospel book is brought in. These are objects used in the ritual space. There is a tendency over time in the prescription of the liturgy to move the entire preparation of the gifts to the domain of the priest. Often this means that the priest says prayers which are not audible. In the cases where the priest has already entered the altar to prepare the gifts privately, the Sedrō of Entrance is still part of the public act.

144

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

The priest never enters the sanctuary without performing a rite. The entrance rite manifests the liminality of the sanctuary and the altar. In other words, the architectural boundaries carry significance as they are associated with ritual practices as explored above. The title of the Sedrō of Entrance in BL Add 14520 is the earliest example which indicates that the prayer has a spatial function. The title reads: “The Sedrō of Incense for the Entrance into the Sanctuary/Altar.” The rubric suggests that the prayer has the function of opening up the sanctuary/altar, as it were, for the sake of entering the place where the Anaphora was said. In the more recent manuscripts, the term entrance is attributed to several things. Entrance into the sanctuary, entrance of the Gospel book and entrance into the altar. Other titles utilized for the Sedrō of Entrance indicate other functions. The title, “Sedrō of Entrance for the Offering,” indicates that prayer is used for initiating a new phase in the flow of the rite (the offering) and the title “Sedro of Entrance of the Mysteries” indicates that prayer is used to conclude the transfer of the mysteries, that is, the bread and wine, to the altar. In other words, the title of the prayer indicates the conclusion of one part of the liturgy (entrance rite) and the initiation of another (Anaphora). The continued use of the Sedrō of Entrance as a technical term for a rite enabling the celebrant to enter the altar is shown by The Presanctified Liturgy, 75 a rite which is included in four of the manuscripts 76 discussed in the present book. The purpose of this rite, no longer used in the Syriac Orthodox Church, was apparently to approach the altar and sign a cup of wine with Eucharistic bread which has been consecrated in a full Eucharistic liturgy. In any case, in this rite, the priest recites Psalm 51, followed by the Sedrō of Entrance, before he enters the sanctuary

See the following for an introduction and overview of this rite Stefanos. Alexopoulos, The Presanctified Liturgy in the Byzantine Rite : A Comparative Analysis of Its Origins, Evolution, and Structural Components (Leuven: Peeters, 2009), chap. 3. 76 BL Add 14495, f41v–f44r; BL Add 14496, f19r–f22v; BL Add 17128, f41v–f45v; BL Add 14498 f40v–f44r. 75

CHAPTER THREE. HISTORY OF THE RITE OF ENTRANCE

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to bless the cup of wine. Thus, this rite seems to corroborate the spatial role of the Sedrō of Entrance. In the next chapter I therefore turn to the Sedrō of Entrance. I will present the texts and identify several themes and focus on the two most prominent themes that emerge. chapters 2, 3 and 4 will together form a basis for a more thorough ritual and theological analysis of the entrance rite.

CHAPTER FOUR. THE SEDRŌ OF ENTRANCE IN THE 9TH–13TH CENTURIES: THEMES AND IMAGERY INTRODUCTION TO THE CHAPTER

In the previous chapter I investigated the entrance rite into the sanctuary and the altar in the Syriac Orthodox liturgy during the 9th–13th centuries. I introduced some of the preparation texts and the texts that were prescribed to be used for the reading of the Gospel and entrance into the sanctuary/altar. While the position of some liturgical components moved around in these centuries the Sedrō of Entrance did not. In all cases that we explored the Sedrō of Entrance remained a liminal prayer. The liminal character of the Sedrō of Entrance is revealed in two ways. First, it concludes the liturgy of the word and enables the ritual body to enter the altar. As such it served as a spatial threshold prayer. Second, even when no spatial border was crossed, as the sanctuary had been approached and entered prior to the Sedrō of Entrance, it served as a liminal prayer. It was placed in the borderline between the liturgy of the word and the Anaphora. As a liminal prayer it thus (1) points out the spatial borderline in the room (2), situates the ritual community in this ritual space and (3), enables the ritual community to enter the space which has been pointed out. With this in mind, I will in this chapter explore the Sedrō of Entrance and answer the following analytical question: Which themes are recurring in the liturgical texts prescribed to be said at the 147

148

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

entrance into the altar? Here I will identify some of the emerging themes in the different Sedrē of Entrance, to be able to further analyze the two most prominent themes in the coming chapters. The identification of themes is motivated by the three points which were briefly pointed out above, which focus on the transition from one room to another and from one part of the rite to another. I recognize that this chapter involves the presentation of a large amount of liturgical text. The long quotes are required to substantiate my analysis. All extant sedrē will not be presented but enough to illustrate the different themes. 1 For all the sedrē and their translation, please consult the appendix.

GOD AS MERCIFUL

One of the most prominent themes which is recurring in all the sedrē is the portrayal of God as a Father who is simultaneously merciful and fearful. God is the Father who has control over the cosmos and is the creator of all. He is merciful and loves humankind to the extent that he sent his only begotten Son to save it through his incarnation, death and resurrection. Every single Sedrō of Entrance begins by addressing God and thereby also portraying God in different manners. 2 This pattern of addressing God before requesting something follows a familiar pattern which can also be seen in the Old Testament. Judith H. Newman who has studied the pattern of the prayers of the Old Testament shows that the most basic denominator of every beginning of a prayer is to address God with a variety of attributes of which the most basic one is, Lord God. In Syriac this is expressed as, moryō allōhō (‫)ܡܪܝܐ ܐܠܗܐ‬. 3 The expression is found in S1, S3, S6, S7, S15, S17, S19. If we were to exclude God from the expression, then the expression Lord will be found across the sedrē and in other prayers as well. In the following example of a 276F

For all sedrē of entrance see Appendix 1. See Appendix 1 for all the prayers. 3 See every single chapter and the prayers that she analyzes and there the expression Lord God is found. Judith H. Newman, Praying by the Book: The Scripturalization of Prayer in Second Temple Judaism, Early Judaism and Its Literature, no. 14 (Atlanta: Scholars Press, 1999). 1 2

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sedrō we see God being named as “Lord God” together with a manifold of other attributes. Lord our God, whose name is great and fearful in heaven and on all the earth. At the door of your mercies do we call and entreat you at this fearful and holy hour of the mysteries that we may be worthy to enter into your holy and divine dwelling, Lord, who are blessed above all and lover of mankind: answer our weakness at this hour as we call you. Do not turn away from us because of our sin and our stiffnecked-ness, which hinder us from hearing your voice. But you good and sweet Lord, who does not get angry at your servants, turn and allow us to approach you and these your mysteries. Do not turn your face from us who are wretched and unworthy. For it is right to give you praise and worship, God lover of mankind. For you have made us, the unworthy, worthy to enter the inner parts of your holy of holies, where even angels desire to gaze. O to this familiar boldness, this divine love, this gift and salvation which in the middle of earth has been given to us. Not even to angels and archangels has this gift been given. Not even the beloved gathering of the living Israelites

‫ܡܪܝܐ ܐܠܗܐ ܕܝܠܢ܆ ܗܘ ܪܒ ܫܡܐ‬ ̇ ‫ܘܕܚܝܠܐ ܒܫܡܝܐ ܘܥܠ‬. ‫ܟܠܗ ܐܪܥܐ‬ .‫ܒܬܪܥܐ ܕ̈ܪܚܡܝܟ ܩܪܝܢܢ‬ ‫ܘܡܬܟܫܦܝܢܢ ܒܥܕܢܐ ܗܢܐ ܘܕܚܝܠܐ‬ ‫ ܕܠܡܐܪܐܙܢܘܬܐ ܕܡܥܠܬܐ‬.‫ܘܩܕܝܫܐ‬ ̈ ̈ ‫ܐܠܗܝܐ ܐܫܬܘܝܢܢ ܐܢܬ‬ ‫ܕܩܘܕܫܝܟ‬ .‫ܡܪܝܐ ܛܘܒܬܢ ܒܟܠ ܘܪܚܡ ܐܢܫܐ‬ ‫ܥܢܝ ܠܡܚܝܠܘܬܢ ܒܫܥܬܐ ܗܕܐ‬ ‫ ܘܠܐ ܬܗܡܐ ܡܢܢ ܡܛܠ‬.‫ܕܩܪܝܢܢ ܠܟ‬ ‫ ܗܠܝܢ‬.‫ܚܛܝܬܐ ܘܩܫܝܘܬ ܩܕܠܐ ܕܝܠܢ‬ .‫ܕܒܗܝܢ ܐܪܓܙܢܢ ܠܡܫܡܥܬܐ ܕܝܠܟ‬ ‫ܐܠܐ ܐܢܬ ܡܪܝܐ ܛܒܐ ܘܒܣܝܡܐ܆‬ ̈ ‫ܗܘ ܕܠܐ ܪܓܙ ܐܢܬ ܡܢ‬ .‫ܥܒܕܐ ܕܝܠܟ‬ ‫ ܘܠܘܬ‬.‫ܐܬܦܢ ܡܪܝ ܘܩܪܒ ܠܢ ܠܘܬܟ‬ ‫̈ܪܐܙܝܟ ܗܠܝܢ ܡܐ̈ܪܙܢܐܝܐ ܘܠܐ‬ ̈ ‫ܬܗܦܟ‬ ̈ ‫ܐܦܝܟ ܡܢܢ‬ ‫ܕܘܝܐ ܘܕܠܐ‬ .‫ܫܘܝܢ‬ ‫ܐܘ ܟܡܐ ܦܐܝܐ ܘܡܬܬܚܝܒܐ ܠܟ‬ ‫ܬܫܒܘܚܬܐ ܘܣܓܕܬܐ ܐܠܗܐ ܪܚܡ‬ ‫ ܕܐܫܘܝܬ ܠܢ ܗܢܘܢ ܕܠܐ ܫܘܝܢ‬.‫ܐܢܫܐ‬ ̈ ‫ܗܘܝܢ ܠܡܥܠܬܐ ܕܠܩܕܘܫ‬ ‫ܩܘܕܫܝܢ‬ ̈ ‫ ܠܐܝܟܐ ܕܪܓܝܢ ܐܦ ܡܠܐܟܐ‬.‫ܓܘܝܐ‬ ‫ ܐܘ ܠܦܐܪܣܝܐ ܗܕܐ‬.‫ܕܢܕܝܩܘܢ‬ ‫ ܐܘ ܠܪܚܡܬܐ ܗܕܐ‬.‫ܒܝܬܝܬܐ‬ ‫ܐܠܗܝܬܐ ܐܘ ܠܫܘܟܢܐ ܘܦܘܪܩܢܐ‬ ̇ .‫ܕܒܡܨܥܬܗ ܕܐܪܥܐ ܐܬܝܗܒ ܠܢ‬ ̈ ‫ܠܡܠܐܟܐ ܘܠܐ ܠ̈ܪܝܫܝ‬ ‫ܠܐ ܓܝܪ‬ ̈ ‫ܡܠܐܟܐ ܐܦܠܐ ܟܢܘܫܬܐ ܗܝ‬ ̈ ‫ܪܚܝܡܬܐ ܕܐܝܣ̈ܪܠܝܐ ܚܝܐ ܕܐܝܟ‬ ‫ܗܠܝܢ ܢܣܒܬ ܠܗܝ ܚܘܪܪܐ ܕܡܢ‬ ‫ܫܘܥܒܕܐ ܕܦܪܥܘܢ ܠܢ ܕܝܢ ܦܘܪܩܢܐ‬ .‫ܡܫܡܠܝܐ ܕܡܢ ܥܒܕܘܬܐ ܣܛܢܝܬܐ‬ .‫ܠܗܝܢ ܒܣܪܐ ܕܥܓܠܬܐ ܣܘܡܩܬܐ‬ ‫ܠܟ ܓܝܪ ܒܫܪܪܐ ܦܓܪܗ ܕܝܠܗ‬ ̇ .‫ܕܝܚܝܕܝܐ ܐܠܗܐ ܡܠܬܐ‬ ‫ܗܘ ܚܕ‬ ̇ ‫ ܡܒܣܪܐ‬.‫ܡܢܗ ܕܬܠܝܬܝܘܬܐ‬

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received this. They received liberation from slavery to Pharaoh, and we received complete salvation from satanic slavery. They received red shecalf meat and we truly the body of the only begotten Son of God the Word, who is one of the Trinity, who was made flesh, human and embodied. He united with it according to his will from the holy virgin Mary. They received the blood of goats and she-goats, a shadow as if they were looking in a mirror. We, on the other hand, have truly and eternally received the blood which poured forth from the side of God the Word from the salvific cross. Not as in a fantasy or as in a dream. They were granted an entrance into the temporary tabernacle which does not last. We have been granted access to the Jerusalemite Church, in which the royal table is set, upon which the rational and bloodless sacrifice is seen. We pray that you grant us this O Lord God, that with boldness from you, with purity and holiness, we may enter while being dressed in a cloak with luminous stones, beryl and valuable and expensive gems and previous pearls belonging to righteous servants. These, which were worn by Aaron the priest, when he was offering in the

‫ ܗܘ ܕܗܘ ܚܝܕ‬.‫ܘܡܒܪܢܫܐ ܘܡܓܫܡܐ‬ ‫ ܡܢ‬.‫ܠܗ ܐܝܟܢܐ ܕܗܘ ܨܒܐ‬ ‫ ܠܗܠܝܢ‬.‫ܒܬܘܠܬܐ ܩܕܝܫܬܐ ܡܪܝܡ‬ ̈ ̈ ‫ܕܡܐ‬ ‫ܘܕܓܕܝܐ܆ ܛܠܢܝܬܐ‬ ‫ܕܬܝܫܐ‬ .‫ܡܕܡ ܐܝܟ ܕܒܡܚܙܝܬܐ ܚܙܝܢ ܗܘܘ‬ ‫ܠܢ ܕܝܢ ܓܝܪ܆ ܕܡܐ ܗܘ ܕܪܕܐ ܡܢ‬ ‫ܕܦܢܐ ܕܝܠܗ ܕܐܠܗܐ ܡܠܬܐ ܥܠ‬ .‫ܙܩܝܦܐ ܦܪܘܩܝܐ ܐܡܝܢܐܝܬ ܘܒܫܪܪܐ‬ ‫ܘܠܘ ܒܗܓܓܘܬܐ ܡܕܡ ܐܘ‬ ‫ ܠܗܠܝܢ ܡܥܠܬܐ‬.‫ܒܦܢܛܣܝܐ‬ ‫ ܚܢܢ‬.‫ܕܠܡܫܟܢܐ ܙܒܢܝܐ ܘܠܐ ܡܩܘܝܢܐ‬ .‫ܓܝܪ ܠܥܕܬܐ ܗܝ ܐܘܪܫܠܡܝܬܐ‬ ̇ ‫ܕܒܗ ܦܬܘܪܐ ܗܘ ܡܠܟܝܐ‬ ‫ܗܕܐ‬ ‫ܡܬܩܝܢ ܘܕܒܚܐ ܡܠܝܠܐ ܘܕܠܐ ܕܡܐ‬ ̇ ‫ܥܠܘܗܝ ܡܬܚܙܐ‬ ‫ܕܠܗ ܠܗܕܐ ܬܫܟܢ‬ ‫ܠܢ‬ ‫ ܕܒܦܐܪܣܝܐ‬.‫ܐܘ ܡܪܝܐ ܘܐܠܗܐ‬ ‫ܕܡܢ ܠܘܬܟ܆ ܒܕܟܝܘܬܐ ܘܒܩܕܝܫܘܬܐ‬ ‫ ܗܘ‬.‫ܢܥܘܠ ܟܕ ܡܥܛܦܝܢܢ ܒܡܥܦܪܐ‬ ̈ ‫ܕܒܟܐܦܐ ܢܗܝ̈ܪܬܐ ܘܒܒ̈ܪܘܠܐ‬ ̈ ‫ܘܛܒܥܐ ̈ܪܝܫܝܐ ܘܡܪܓܢܝܬܐ‬ ‫ ܗܢܘ ܕܝܢ‬.‫ܝܩܝ̈ܪܬܐ ܡܬܗܦܟ ܗܘܐ‬ ̈ ‫ ܗܠܝܢ ܕܡܥܛܦ‬.‫ܕܥܒܕܐ ܕܙܕܝܩܘܬܐ‬ ‫ܗܘܐ ܐܗܪܘܢ ܟܗܢܐ ܟܕ ܡܬܩܪܒ‬ ̈ .‫ܐܠܗܝܐ‬ ‫ܗܘܐ ܠܬܫܡܫܬܐ ܕ̈ܪܐܙܝܟ‬ .‫ܐܟܙܢܐ ܕܗܘ ܟܗܢܐ ܐܒܪܗܡܝܐ‬ ̈ ‫ܒܚܘܫܒܐ‬ ̈ ‫ܢܟܦܐ ܘ̈ܪܘܚܢܐ ܩܐܡ‬ ̈ .‫ܗܘܐ ܒܩܕܘܫ ܩܘܕܫܝܢ ܓܘܝܐ‬ ‫ܒܙܗܝܘܬܐ ܘܩܕܝܫܘܬܐ ܩܕܡ ܡܕܒܚܐ‬ ̈ ‫ ܗܟܢܐ ܘܚܢܢ‬.‫ܡܠܟܝܐ‬ ‫ܡܫܡܫܢܐ‬ ̈ ̈ ‫ܘܥܒܕܐ ܕܡܪܘܬܟ܆ ܟܕ‬ ‫ܘܒܝܬܝܐ‬ ‫ܡܟܣܝܢܢ ܒܩܕܝܫܘܬܐ ܐܝܟ‬ ‫ܕܒܦܬܬܐ ܕܒܘܨܐ ܪܝܫܝܐ ܘܡܨܒܬ‬ ‫ܩܢܘܡܢ ܒܕܘܒ̈ܪܐ ܫܦܝ̈ܪܐ ܐܝܟ‬ ̇ ̈ ‫ܕܗܘ ܐܗܪܘܢ‬ ‫ ܗܠܝܢ‬.‫ܕܒܙܓܐ ܕܕܗܒܐ‬ ‫ ܘܟܒܝܢܐ ܬܪܥܝܬܢ‬.‫ܢܟܦܐ ܘܩܕܝܫܐ‬ ‫ܚܘܒܐ ܐܝܟ ܕܒܦܪܙܘܡܐ ܕܬܟܠܬܐ‬ ‫ܘܡܥܠܠܐ ܢܦܫܢ ܒܗܝܡܢܘܬܐ ܐܝܟ‬

CHAPTER FOUR. THE SEDRŌ OF ENTRANCE service of your divine mysteries, in the likeness of the Abrahamic priest. He was standing with pure and spiritual thoughts in the inner part of the holy of holies, in purity and holiness before the royal altar. In the same way, we and the familiar deacons and servants of your lordship, while being covered in holiness as with fine linen and our beings with beautiful virtues, as with bells of gold as the pure and holy Aaron. While our thoughts are girded with love, as with purple robes, our souls elevated with faith, as with royal and holy crowns. May our prayers be elevated before your glorious throne, as the sweet incense of the finest myron, which the high priest was seen using before your fearful self. So also we, the servants and slaves of your lordship in this holy place, may we be seen, we ask of you merciful God, as Melchizedek the high priest from whose hands you received the sacrifice of the people to your Divinity. In the same way, accept from our poor hands this Eucharist which we offer to your honor. We entreat your gracious mercy which is natural to you that you may not turn away from the catholic and apostolic church, your handmaid, which is from

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.‫ܕܒܟܠܝܠܐ ܕܩܕܝܫܐ ܘܡܠܟܝܐ‬ ‫ܘܡܬܥܠܝܢ ̈ܨܠܘܬܢ ܩܕܡ ܬܪܘܢܘܣ‬ ‫ܫܒܝܚܐ ܕܝܠܟ ܐܟܙܢܐ ܕܗܘ ܥܛܪܐ‬ ̇ ‫ܛܒܐ ܕܡܘܪܘܢ‬ ̈ ̈ ‫ܕܒܣܡܐ‬ .‫ܗܘ ܪܝܫܝܐ‬ ̇ ‫ܗܘ ܕܒܗ ܡܬܚܙܐ ܗܘܐ‬ .‫ ܩܕܡ ܕܚܝܠܘܬܟ‬.‫ܟܗܢܐ ܪܒܐ‬ ̈ ̈ ‫ܗܟܢܐ ܘܚܢܢ‬ ‫ܘܥܒܕܐ‬ ‫ܡܫܡܫܢܐ‬ ‫ ܒܕܘܟܬܐ ܗܕܐ ܩܕܝܫܬܐ‬.‫ܕܡܪܘܬܟ‬ ‫ܢܬܚܙܐ ܡܪܚܡܢܐ ܕܐܝܟ ܕܩܒܠܬ ܡܢ‬ ̈ ̇ ‫ܐܝܕܘܗܝ ܕܡܠܟܝܙܕܩ‬ ‫ܗܘ ܟܘܡܪܐ‬ ̈ ‫ܪܒܐ ܕܡܢ ܥܡܡܐ ܕܒܚܐ ܗܘ ܕܩܪܒ‬ ̈ ‫ܐܝܕܝܐ‬ ‫ ܗܟܢܐ ܩܒܠ ܡܢ‬.‫ܠܐܠܗܘܬܟ‬ ‫ܕܝܠܢ ̈ܡܣܟܢܐ ܠܐܘܟܪܣܛܝܐ ܗܕܐ‬ .‫ܕܠܐܝܩܪܟ ܡܩܪܒܝܢܢ‬ ‫ܘܡܦܝܣܝܢܢ ܠ̈ܪܚܡܐ ܕܛܘܒܬܢܘܬܐ‬ ‫ ܕܠܐ ܬܗܡܐ ܡܢ‬.‫ܕܒܟ ܡܟܢܝܢ‬ ‫ܥܕܬܐ ܩܬܘܠܝܩܐ ܘܫܠܝܚܝܬܐ‬ ̈ ‫ܥܡܡܐ ܠܐ‬ ‫ܐܡܬܐ ܕܝܠܟ ܕܡܢ‬ ̈ ‫ ܠܟܘܡ̈ܪܐ‬.‫ܝܕܘܥܐ ܥܡܐ ܡܬܩܦܚܐ‬ ̇ ‫ܗܠܝܢ ܕܐ̈ܪܬܕܘܟܣܐ ܕܒܟܠܗ ܬܒܝܠ‬ ̇ ‫ ܘܚܝܠ‬.‫ܒܟܠܗ ܟܐܢܘܬܐ ܨܒܬ ܘܗܕܪ‬ ̈ ‫ܘܕܘܓܡܛܐ ܕܒܗܘܢ‬ ‫ܠܓܒ̈ܪܐ‬ ̈ ̈ ̈ ‫ܕܒܝܕܥܬܐ‬ ‫ܕܕܝܢܐ ܘܝܘܠܦܢܐ ܐܠܗܝܐ‬ ̈ ‫ܠܓܒ̈ܪܘܢܐ ܗ̈ܪܝܛܝܩܝܐ ܘܥܢܬܐ‬ ‫ܒܗܬܬܐ ܕܙܕܩܐ ܠܛܥܝܘܬܗܘܢ‬ ̈ ‫ ܠܡܬܥ̈ܪܢܘܬܐ ܘܠܣܟܠܘܬܐ‬.‫ܢܒܗܬܘܢ‬ ̈ ‫ܕܥܒܕܐ ܕܝܠܟ ܗܠܝܢ ܕܗܪܟܐ܆‬ ‫ܕܒܝܕܥܬܐ ܘܕܠܐ ܒܝܕܥܬܐ ܫܒܘܩ‬ ̈ ‫ܘܠܦܢܛܣܝܣܛܐ‬ ‫ܘܐܥܒܪ ܠܗ̈ܪܣܝܣ‬ ̈ .‫ܘܠܐ ܡܬܬܦܝܣܢܐ ܕܒܗܘܢ‬ .‫ܒܐܦܦܣܝܣ ܕܡܢܟ ܣܚܘܦ ܘܫܕܘ‬ ̈ ‫ܠܡܟܝܟܐ ܕܝܢ ܕܠܐ ܒܝܕܥܬܐ ܕܒܗܘܢ‬ ̇ ‫ܕܢܕܥܘܢ ܕܡܢܐ ܐܝܬܝܗ ܡܟܝܟܘܬܐ‬ ‫ ܫܓܫ‬.‫ܘܝܕܥܬܐ ܕܫܪܪܐ ܕܝܠܟ ܚܘܐ‬ ‫ܡܪܝܐ ܘܐܝܬܐ ܐܢܘܢ ܡܢ ܛܥܝܘܬܐ‬ ‫ ܡܪܚܡܢܐ‬.‫ܠܝܕܥܬܐ ܕܫܪܪܐ ܕܝܠܟ‬ ̈ ‫ܒܬܝܒܐ‬ ‫ܓܝܪ ܐܝܬܝܟ ܐܠܗܐ ܘܨܒܐ‬

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ignorant and oppressed peoples. You have received us to the royal status of the orthodox throughout the world which is adorned with righteousness. Strengthen the men and the doctrines within them [the churches]. That they may, with understanding of your judgments and divine knowledge, reject heretical and hateful men and shame them as befitting their deception. Forgive the sins and trespasses of your servants here which were committed knowingly and unknowingly. The heresies and fantasies, which are unlawful, uproot with your sentence. Show the humble among them without understanding what true lowliness and understanding of you is. Stir and bring them, Lord, from deceit to true understanding of you. For you are a merciful God who wants penitent ones. To you do we offer glory, Father, Son and Holy Spirit now and at all times and forever Amen. 4

‫ܘܠܟ ܬܫܒܘܚܬܐ ܡܣܩܝܢܢ ܐܒܐ‬ ‫ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ ܘܒܟܠܙܒܢ‬ ‫ܘܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ܀‬

In this Sedrō of Entrance God is portrayed as a merciful father, ready to forgive and gracious, a lover of mankind, full of loving kindness, good and sweet. While it is beyond the scope of this book to go into depth about the attributes given to God in this prayer, yet the potential influence of Nehemiah 9 can be mentioned here when it comes to finding a pattern to pray and especially in how to portray God. Again, Judith H. Newman who 4

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has studied the prayers of the Old Testament suggests that the attributes found in Nehemiah 9 and especially Nehemiah 9:17b has influenced later Jewish synagogue liturgy, for example the Sephardic liturgy for Yum Kippur. 5 Bryan Spinks has suggested that Nehemiah 9 may have been an inspiration to the Sanctus Hymn in the liturgy, especially with its references to God in the heavens and the angels’ worship of God. But the prayer also may have influenced how God is portrayed in liturgical prayer. 6 Butler argues that it has influenced rabbinic thought significantly. Ismar Elbogen notes that the passage of Nehemiah 9 was widespread in biblical time and influences significant steps in the liturgy. He writes: The Thirteen Attributes revealed to Moses when he received the second set of tablets (Exod 34:6–7) are called ‘rite of forgiveness;’ they belong to the ancient heritage and were very widespread, as shown by the frequency with which they are quoted in the Bible. ‘God showed Moses the order of prayer. He said to him, ‘Whenever Israel sins, let them perform this rite before me and I shall forgive them’; ‘There is a covenant that the Thirteen Attributes do not return unanswered’ (Babylonian Talmud Rosh Hashanah 17b). This rabbinic conception explains how the Thirteen Attributes became the nucleus of all prayers for atonement, so that they serve to this day as a refrain constantly repeated in all the selihot.’ 7

The Thirteen Attributes and Nehemiah 9 portray God as a merciful God. The passage from Exodus 34:6–7 is rendered as follows in the Peshitta: God is merciful and compassionate, he is slow to anger and is very gracious. His truth maintains grace for thousands of generations, he forgives sins and debts and the rebellious. Yet he punishes the

:‫ܐܠܗܐ ܡܪܚܡܢܐ ܘܡܪܚܦܢܐ‬ ‫ ܘܣܓܝܐܐ‬.‫ܕܢܓܝܪܐ ܪܘܚܗ‬ ‫ ܘܩܘܫܬܗ ܢܛܪ ܛܝܒܘܬܐ‬.‫ܛܝܒܘܬܗ‬ ̈ ̈ ‫ܘܚܘܒܐ܆‬ ‫ ̇ܫܒܩ ̈ܚܛܗܐ‬.‫ܠܐܠܦܝ ܕ̈ܪܐ‬ ̈ ‫ ̇ܦܩܕ‬.‫ܡܙܟܐ‬ ̇ ‫ܘܡܙܟܝܘ ܠܐ‬ ‫ܚܘܒܐ‬

Newman, Praying by the Book, chap. 2. Amar, “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness.” 7 Ismar Elbogen, Jewish Liturgy (Jewish Publication Society, 1993), 177. 5 6

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children and the grandchildren for the sins of their parents up to three and four generations.

̈ ‫ܒܢܝܐ ܘܥܠ‬ ̈ ̈ ‫ܒܢܝ‬ ̈ ‫ܕܐܒܗܐ ܥܠ‬ ‫ܒܢܝܐ܆‬ ̊.‫ܥܠ ܬܠܬܐ ܘܥܠ ܐ̈ܪܒܥܐ ܕ̈ܪܝܢ‬

God is portrayed here as merciful and compassionate. This image is also depicted in Nehemiah 9:17b–18a, in the Peshitta rendering, in the following way: You, God who is forgiving, merciful and compassionate, slow to anger and who hears supplications, did not abandon them. For they made a golden calf saying: ‘This is your God, Israel, who brought you out from the land of Egypt.’ They committed horrible blasphemy and you in your great mercies did not leave them in the desert.

‫ܐܢܬ ܐܠܗܐ ܫܒܘܩܐ ܘܪܚܡܬܢܐ‬ ‫ܘܚܢܢܐ܆ ܪܚܝܩ ܪܘܓܙܐ ܘܩܪܝܒ‬ ‫ ܡܛܠ‬.‫ܒܥܘܬܐ ܠܐ ܫܒܩܬ ܐܢܘܢ‬ ‫ܕܗܢܘܢ ܥܒܕܘ ܥܓܠܐ ܕܢܣܒܬܐ‬ ‫ܘܐܡܪܝܢ܆ ܗܢܘ ܐܠܗܟ ܐܝܣܪܐܝܠ‬ .‫ܕܐܣܩܟ ܡܢ ܐܪܥܐ ܕܡܨܪܝܢ‬ ̈ ‫ܘܥܒܕܘ‬ ‫ ܘܐܢܬ‬.‫ܒܝܫܬܐ ܪܘ̈ܪܒܬܐ‬ ̈ ‫ܒ̈ܪܚܡܝܟ ܣܓܝܐܐ ܠܐ ܫܒܩܬ‬ .‫ܐܢܘܢ ܒܡܕܒܪܐ‬

What is interesting about these two passages (from Exodus and Nehemiah) is how God is portrayed. The words or the attributes are found in several sedrē and it is likely that the biblical texts served as role models for writing these prayers. The attributes of God as being punitive are also seen in the sedrō quoted above. This is usually expressed in the negative, namely, asking God that the sins committed may not be cause for punishment.

REMEMBERING THE PAST

Another dimension of the sedrē is how they portray the past. After having named God in one way or another as good or Lord as we saw above, the prayer usually moves on to portraying the past in some way or another. The prayer retells biblical stories. This feature of the sedrē has already been noted by Joseph Amar 8 and has been seen in S15, which was quoted at length above. The prayer (S15) refers to the narrative of the Passover in Egypt when Israel was liberated from Pharaoh and compares that story to liberation from satanic slavery effected by Christ. 8

Amar, “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness.”

CHAPTER FOUR. THE SEDRŌ OF ENTRANCE

155

Furthermore, it refers to the she-calf which the Israelites received and compares it to the body and blood of Christ which the church receives. References are made to Aaron and to Melchizedek, both priests who offered sacrifices for the sins of the people. The entire S15 compares past biblical events to the present situation and to the sacrifice of Christ and the offering of the Eucharist. Within this framework many events are listed 9 and shortly referred to. The events of the S15 can be summarized in the following fashion: a) References to God’s attributes. b) Comparison between Israel’s liberation from Pharaoh and liberation from Satanic slavery through the incarnation. c) Comparison between the tabernacle of Israel and the Jerusalem church. d) Comparison between Aaron’s priesthood and the Christian priesthood, with the understanding that the priests and deacons stand in the same lineage. e) Comparison between Melchizedek’s sacrifice and the Eucharistic sacrifice. f) Asking for forgiveness. There are other sedrē which refer to past events. The S15 does it by means of comparison with what the people at worship are doing now. A number of prayers (S4, S8, S10, S11, S13) refer to past events in some way or another. Sometimes the reference is simply to the incarnation as in S6, S20 and S21. The S4 retells the story of the creation of the first human, Adam and the Fall: To you merciful and hidden God who cannot be scrutinized and investigated; the Father and sender of Jesus Christ, Your beloved and only-begotten Son who is like you. The light from you and the spark of your fire, who was born of you eternally without

‫ܠܟ ܐܠܗܐ ܡܪܚܡܢܐ ܟܣܝܐ ܕܠܐ‬ ‫ ܡܪܚܡܢܐ ܕܠܐ‬.‫ܡܬܒܨܐ‬ ‫ ܐܒܘܗܝ ܘܫܠܘܚܗ ܕܝܫܘܥ‬.‫ܡܬܥܩܒ‬ ‫ ܒܪܟ ܚܒܝܒܐ ܝܚܝܕܝܐ‬.‫ܡܫܝܚܐ‬ ‫ ܢܘܗܪܐ ܕܡܢܟ ܘܨܡܚܐ‬.‫ܕܕܡܐ ܠܟ‬ ‫ ܗܘ ܕܐܬܝܠܕ ܡܢܟ‬.‫ܕܓܘܙܠܬܟ‬ .‫ܡܬܘܡܐܝܬ ܕܠܐ ܫܘܪܝܐ‬ ‫ܘܐܝܬܘܗܝ ܥܡܟ ܬܡܝܗܐܝܬ ܕܠܐ‬

Compare with what has been noted before regarding the name sedro, which can be rendered as list. 9

156

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

beginning. He is with you amazingly without end, he who through your and his will and of the Holy Spirit you created the first human, Adam, from earth. The head of all races and generations. With your holy hands you took him and with your divine breath from your strength, the Lord of all, he accepted your image and the image of your greatness. You gave him authority over all kinds. You honored him above all. You put him in the Paradise of sweetness. So that he may keep the law and not become prodigal and remain in eternal life. He received and heard the punishment he would receive from your lordship, that on the day he eats of the tree he will become mortal and he will toil with his sweat to eat food. But he was weak and of the earth. Through the conspiring of the accuser and of the woman who was from his rib and like him he forgot his original nature. He wanted to become God instead of man and instead of the glory of angels he became the slave of the worm. For this reason, he ate it. Our race became subordinated to jealousy and the guardian of the sky and became a murderer and haughty tyrant/rebel. All the souls of humanity were thrown into Sheol and death taunted us, the

‫ ܗܘ ܕܒܨܒܝܢܐ ܕܥܠܟ‬.‫ܫܘܠܡܐ‬ ‫ܘܕܝܠܗ ܘܕܪܘܚܟ ܩܕܝܫܐ܆ ܒܪܝܬܝܗܝ‬ .‫ܠܒܪܢܫܐ ܩܕܡܝܐ ܡܢ ܐܪܥܐ ܐܕܡ‬ ̈ .‫ܛܘܗܡܐ ܘܕܫ̈ܪܒܬܐ‬ ‫ܪܝܫܐ ܕܟܠܗܘܢ‬ ̈ ‫ܘܒܐܝܕܝܐ ܕܝܠܟ ̈ܩܕܝܫܬܐ ܫܩܠܬܝܗܝ‬ ‫ܘܒܡܦܘܚܝܬܐ ܕܝܠܟ ܐܠܗܝܬܐ ܡܢ‬ ‫ܚܝܠܬܢܘܬܐ ܕܝܠܟ ܡܪܐ ܟܠ ܩܒܠ‬ .‫ܨܠܡܐ ܕܝܠܟ ܘܨܠܡܐ ܕܪܒܘܬܟ‬ .‫ܘܥܠ ܟܠ ܒܣܪ ܫܘܠܛܢܐ ܝܗܒܬ ܠܗ‬ ‫ ܘܒܦܪܕܝܣܐ‬.‫ܘܠܥܠ ܡܢ ܟܠ ܝܩܪܬܝܗܝ‬ ̈ ‫ܕܓܐܘܬܐ ܣܡܬܝܗܝ ܐܝܟܢܐ ܕܐܢ‬ ‫ܢܛܘܪ ܢܡܘܣܐ ܘܠܐ ܢܗܘܐ ܠܥܒܐ‬ ̈ ‫ܒܚܝܐ‬ ‫)؟( ܘܐܣܘܛܐ܆ ܢܩܘܐ‬ ‫ ܘܟܕ ܫܡܥ ܠܓܙܪ ܕܝܢܐ ܕܡܢ‬.‫ܕܠܥܠܡ‬ ‫ܡܘܪܬܐ ܕܝܠܟ ܐܬܬܣܝܡ ܠܗ܆‬ ‫ܕܒܝܘܡܐ ܕܢܟܘܠ ܡܢ ܐܝܠܢܐ ܢܗܘܐ‬ ‫ ܘܠܚܡܐ ܕܕܘܥܬܐ‬.‫ܡܝܘܬܐ‬ ̈ ‫ ܗܘ ܕܝܢ ܡܚܝܠܐ‬.‫ܕܐܦܘܗܝ ܢܟܘܠ‬ ‫ ܒܝܕ‬.‫ܘܒܪ ܩܘܠܥܐ ܐܝܬܘܗܝ ܗܘܐ‬ ‫ܡܠܟܗ ܕܐܟܠܩܪܨܐ ܘܕܚܘܝܐ‬ ‫ܐܢܬܬܐ ܗܝ ܕܡܢ ܐܠܥܗ‬ ݀ ‫ܐܬܢܣܒܬ ܥܠ ܕܡܝܬܐ ܐܫܬܕܝܬ‬ .‫ܘܛܥܐ ܠܟܝܢܐ ܕܝܠܗ ܩܕܡܝܐ‬ .‫ܘܐܠܗܐ ܚܠܦ ܒܪܢܫܐ ܨܒܐ ܕܢܗܘܐ‬ ̈ ‫ܘܚܠܦ ܫܘܒܚܐ‬ ‫ܕܡܠܐܟܐ ܥܒܕܐ‬ ‫ ܡܢ ܗܕܐ‬.‫ܕܬܘܠܥܐ ܘܕܪܡܬܐ ܗܘܐ‬ ‫ܥܠܬܐ ܐܟܠܗ ܓܢܣܐ ܕܝܠܢ ܠܗܘ‬ ‫ܕܡܢ ܚܣܡܐ ܘܢܛܪ ܐܐܪ‬ ‫ ܘܐܬܓܒܪ ܩܛܘܠܐ‬.‫ܐܫܬܥܒܕ‬ ‫ ܘܥܠ ܣܚܦ‬.‫ܘܐܫܬܥܠܝ ܡܪܘܕܐ‬ ̈ ‫ܒܓܘ ܫܝܘܠ ܟܠܗܝܢ‬ ‫ܢܦܫܬܐ‬ ̈ ‫ܕܒܢܝܢܫܐ ܟܕ ܡܗܠ ܡܘܬܐ ܒܕܒܝܬ‬ ‫ܐܕܡ ܘܩܥܐ ܘܐܡܪ܆ ܡܛܠ ܡܢܘ‬ .‫ ܡܢܘ ܢܕܘܫ )؟( ܥܩܒܐ ܥܠܝ‬.‫ܙܟܐ ܠܝ‬ ̈ … ‫ܡܢܘ ܡܫܟܚ ܕܢܦܠܛ‬ ‫ܠܡܠܟܐ‬ ̈ ̈ ‫ܘܠܕܝܢܐ ܘܠܓܘܕܐ‬ ̈ ‫ܕܢܒܝܐ ܘܕܫܠܝܚܐ‬ ‫ܕܗܐ ܚܒܝܫ ܠܝ ܒܓܘ ܫܝܘܠ ܗܝܕܝܢ ܟܕ‬ ‫ܗܘܝܬ ܠܟ ܟܠ ܨܠܡܐ ܕܝܠܟ ܐܠܗܐ‬

CHAPTER FOUR. THE SEDRŌ OF ENTRANCE race of Adam, and he cried out saying: “Why did he overcome me, why did he trample [me] underfoot, who will come to save me? Kings, judges, the band of prophets, apostles? See I am imprisoned in Sheol.” Thereafter since I was in your image merciful God… 10 You sent your onlybegotten son for his salvation, who is with you eternally and of the same nature…He came down from heaven and took body from the Holy Spirit and the Virgin Mary and became man and assumed everything we are except sin. … nine months in the womb… in the law… Turtledove…flee… in baptism… tested by the accuser…on the donkey…he came into the cave… 11

157

‫ܡܪܚܡܢܐ … ܠܒܪܐ ܝܚܝܕܝܐ ܕܝܠܟ‬ ‫ ܟܕ ܡܢ ܗܝ‬.‫ܠܦܘܪܩܢܐ ܕܝܠܗ‬ ‫ܕܐܝܬܘܗܝ ܥܡܟ ܡܬܘܡܐܝܬ‬ ‫ܘܫܘܐ ܒܐܘܣܝܐ ܠܐ … ܐܘ‬ ‫ ܢܚܬ ܡܢ ܫܡܝܐ‬.‫ܐܫܬܚܠܦ‬ ‫ܘܐܬܓܫܡ ܡܢ ܪܘܚܐ ܩܕܝܫܐ ܘܡܢ‬ ‫ܡܪܝܡ ܒܬܘܠܬܐ ܘܗܘܐ ܒܪܢܫܐ ܘ‬ .‫ܟܠܗܝܢ ܕܝܠܢ ܩܒܠ ܣܛܪ ܡܢ ܚܛܝܬܐ‬ ‫… ܘܕܢܗܘܐ ܝ̈ܪܚܐ ܬܫܥܐ‬ .‫ܒܡܪܒܥܐ … ܕܒܢܡܘܣܐ‬ …‫ܫܘܦܢܝܢܐ … ܥܪܘܩܝܐ‬ ‫ܕܩܘܡܬܐ ܒܥܡܘܕܝܬܐ… ܢܣܝܘܢܐ‬ ‫ܕܡܢ ܐܟܠܩܪܨܐ… ܥܠ ܥܝܠܐ‬ ‫ ܥܠ ܠܚܣܢܐ‬.‫ܫܝܛܐ … ܕܙܟܘܬܐ‬ …‫ܕܒ… ܕܒܗܘܢ‬

This sedrō is only recorded in one manuscript, BL Add 14499, and due to lacuna at the end of the manuscript it is not possible to translate the entire prayer. But the prayer begins with God’s attributes and then moves on to describing the creation of the first human by the Trinity. History of humans is portrayed as a spiral of evil-doing beginning with the Fall and a succession of poor choices and humanity is said to have become oppressive and murderous until the incarnation and the salvation of Adam from Sheol. The following table summarizes the retelling of the past: a) b) c) d) 10 11

God’s attributes Creation of Adam in Paradise The Fall and consecutive events of the downward spiral Incarnation and Salvation

Lacuna in MS S4

158

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

S8 retells the past but begins with the incarnation and then goes back in time and draws comparisons between the Eucharistic gift and other types of sacrifices in the past. Glory to you the covered one who has been revealed and the hidden one who has been seen, who is beyond every mind who came into being, the creator who came to creatures; the Word God became human, the scorching fire who became embodied; lamb without blemish who was slaughtered, living sacrifice who put an end to every sacrifice through his murder; forgiving hyssop for sinners, sanctifying sprinkling of the filthy. Your love, Lord, forced you and your grace to descend from the elevated heights toward us and entrusted the transmission/ handing down of this priestly service to your holy apostles. So that through it they may distribute food to the hungry and drink to the thirsty among your rational flock. At this moment when this sacramental sacrifice is being offered before you and the spiritual Eucharist is being completed on your holy altar, for the remembrance of your life-giving and salvific passion and of your voluntary and life-giving death, we who are wanting and wretched have gathered in your holy name who are saved through your victorious cross, bought with your precious blood. We offer you

‫ܫܘܒܚܐ ܠܟ ܟܣܝܐ ܕܐܬܓܠܝ‬ ̈ ‫ ܡܒܥܕ ܡܢ ܗܘܢܐ‬.‫ܘܓܢܝܙܐ ܕܐܬܚܙܝ‬ ‫ ܒܪܘܝܐ ܕܐܬܐ‬.‫ܕܐܬܐ ܠܗܘܝܐ‬ ‫ ܡܠܬܐ ܐܠܗܐ ܕܐܬܒܪܢܫ‬.‫ܠܒ̈ܪܝܬܐ‬ ‫ ܐܡܪܐ‬.‫ܘܢܘܪܐ ܐܟܠܬܐ ܕܐܬܓܫܡ‬ ‫ܕܠܐ ܡܘܡ ܕܐܬܢܟܣ ܘܕܒܚܐ ܚܝܐ‬ ̈ ‫ ܙܘܦܐ‬.‫ܕܒܚܝܝܢ ܒܩܛܠܗ‬ ‫ܕܒܛܠ ܟܠ‬ ̈ ‫ܡܚܣܝܢܐ‬ ‫ܕܚܛܝܐ ܘܪܣܣܐ ܡܩܕܫܢܐ‬ ‫ ܚܘܒܟ ܡܪܝ ܥܨܟ‬.‫ܕ ̈ܡܟܬܡܐ‬ ‫ܘܛܝܒܘܬܟ ܐܪܟܢܬܟ ܡܢ ܡ̈ܪܘܡܐ‬ ̈ ‫ܥܠܝܐ ܠܘܬܢ܆ ܘܡܫܡܠܢܘܬܐ ܕܦܘܠܚܢ‬ ̈ ‫ܬܫܡܫܬܐ ܗܕܐ ܟܗܢܝܬܐ ܠܫܠܝܚܐ‬ ̇ ‫ܕܒܗ‬ ‫ ܐܝܟܢܐ‬.‫ܕܝܠܟ ̈ܩܕܝܫܐ ܐܓܥܠܬ‬ ̇ ‫ܘܒܐܝܕܗ ܢܦܠܓܘܢ ܡܐܟܘܠܬܐ‬ ̈ ̈ ‫ܠܟܦܢܐ ܘܫܩܝܐ ܠܨܗܝܐ ܕܡܪܥܝܬܐ‬ ‫ ܒܥܕܢܐ ܕܝܢ ܕܕܒܚܬܐ‬.‫ܕܝܠܟ ܡܠܝܠܬܐ‬ ‫ܗܕܐ ܪܐܙܢܝܬܐ ܡܬܩܪܒܐ ܩܕܡܝܟ‬ ‫ܘܐܘܟܪܝܣܛܝܐ ܪܘܚܢܝܬܐ‬ .‫ܡܬܫܡܠܝܐ ܥܠ ܡܕܒܚܟ ܩܕܝܫܐ‬ ‫ܠܥܘܗܕܢܐ ܕܚܫܐ ܕܝܠܟ ܡܐܚܝܢܐ‬ ‫ ܘܕܡܘܬܟ ܨܒܝܢܝܐ‬.‫ܘܦܪܘܩܝܐ‬ ̈ ̈ ‫ܘܡܥܒܕ‬ ‫ܚܝܐ ܚܢܢ ܒܨܝ̈ܪܐ ܘܕܘܝܐ‬ ̈ ‫ܟܢܝܫܝ ܒܫܡܟ ܩܕܝܫܐ ܘܦ̈ܪܝܩܝ‬ ̈ ‫ ܘܙܒܝܢܝܢ ܒܕܡܐ ܕܝܠܟ‬.‫ܒܨܠܝܒܟ ܙܟܝܐ‬ ̈ ‫ܘܬܟܫܦܬܐ‬ ‫ ̈ܒܥܘܬܐ‬.‫ܝܩܝܪܐ‬ ‫ ܥܛܝ ̈ܚܛܗܐ ܕܥܡܐ‬.‫ܡܩܪܒܝܢܢ ܠܟ‬ .‫ܕܝܠܟ ܘܫܒܘܩ ̈ܣܟܠܘܬܐ ܕܡܪܥܝܬܟ‬ ‫ܘܥܬܕ ܠܢ ܕܒܕܟܝܘܬܐ ܘܒܩܕܝܫܘܬܐ‬ ‫ܢܬܩܪܒ ܠܬܫܡܫܬܐ ܗܕܐ ܡܠܝܠܬܐ‬ ‫ ܠܐ‬.‫ܕܪܐܙܐ ܗܢܐ ܪܒܐ ܘܫܡܝܢܐ‬ ‫ ܠܐ‬.‫ܒܢܟܠܐ ܠܐ ܒܪܡܘܬܐ‬ ‫ܒܦܠܝܓܘܬܐ ܠܐ ܒܚܘܫܒܐ ܡܘܡܝܐ‬ ‫ܐܦܠܐ ܒܠܒܘܫܐ ܨܐܐ ܕܥܘܠܐ‬ ‫ ܐܠܐ ܒܠܒܐ ܬܩܢܐ‬.‫ܘܚܛܝܬܐ‬ ‫ ܘܒܬܪܥܝܬܐ‬.‫ܘܒܢܦܫܐ ܙܗܝܬܐ‬

CHAPTER FOUR. THE SEDRŌ OF ENTRANCE supplications and imploring, forgive the sins of your people and forgive the ignorance of your flock. Prepare us to, with purity and holiness, approach this rational service of this great and heavenly mystery; not with guile and not with pride, not with division and thoughts of the mammon and not with dirty clothes of filth and sin, but with a strong heart and pure soul, humble thought, elevated mind and complete boldness. Let the sacrifices and gifts which are being offered by our guilty hands be comely and moving for your divinity. As with the life of Noah your righteous one and the tithes of Abraham your beloved one, or as the gifts of Melchizedek your priest or as the priestly service as Moses, your servant. In the presence of your mercy let drops of your compassion makes us firm, so that through those drops our dirt may be purified. Let our thirst be quenched and your hidden strength descend on us so that your glorious light may rise in us. May we be worthy of forgiveness and the afflicted ones rest, sick ones health, the faithful departed a good remembrance as well as for all the children of the holy church, let them offer you praise, honor and worship. To your blessed Father and your Holy Spirit, now and forever.

159

̈ ‫ܡܟܝܟܬܐ ܘܒܗܘܢܐ ܪܡܐ‬ ‫ܘܒܐܦܐ‬ ̈ ‫̈ܓܠܝܬܐ‬ ‫ܕܩܢܝܢ ܦܐܪܪܝܣܝܐ‬ ̈ ‫ ܘܢܗܘܘܢ‬.‫ܡܫܡܠܝܬܐ‬ ‫ܕܒܚܐ‬ ̈ ̈ ‫ܕܒܐܝܕܝܐ ܕܝܠܢ ܡܚܝܒܬܐ‬ ‫ܘܩܘ̈ܪܒܢܐ‬ ̈ ̈ ‫ ܗܢܝܐܐ ܘܡܙܝܥܢܐ‬.‫ܡܬܩܪܒܝܢ ܠܟ‬ ̈ ‫ܕܒܚܝܘܗܝ ܕܢܘܚ‬ ‫ ܐܝܟ‬.‫ܠܐܠܗܘܬܟ‬ ‫ܙܕܝܩܟ ܘܐܝܟ ܡܥܣ̈ܪܘܗܝ ܕܐܒܪܗܡ‬ ‫ ܘܐܝܟ ܩܘ̈ܪܒܢܘܗܝ‬.‫ܪܚܡܟ‬ ‫ ܘܐܝܟ‬.‫ܕܡܠܟܝܙܕܟ ܟܘܡܪܟ‬ ̈ ‫ ܘܡܢ‬.‫ܟܘܗܢܘܗܝ ܕܡܘܫܐ ܡܢܝܚܢܟ‬ ‫ ̈ܫܦܥܐ‬.‫ܩܕܡ ܦܪܨܘܦܐ ܕ̈ܪܚܡܝܟ‬ ‫ ܕܒܗܘܢ ܬܬܡܪܩ‬.‫ܕܚܢܢܟ ܢܫܬܪܪ ܠܢ‬ ‫ ܘܬܬܦܝܓ ܨܗܝܘܬܢ‬.‫ܨܐܝܘܬܢ‬ ‫ܘܢܫܪܐ ܒܢ ܚܝܠܟ ܟܣܝܐ ܘܕܢܕܢܚ ܒܢ‬ ‫ ܘܢܫܬܘܐ ̈ܚܛܝܐ‬.‫ܢܘܗܪܟ ܫܒܝܚܐ‬ ̈ ‫ܘܐܠܝܨܐ ܠܢܦܐܫܐ‬ ‫ܠܫܘܒܩܢܐ‬ ̈ ‫ܟ̈ܪܝܗܐ ܠܚܘܠܡܢܐ ܘܥܢܝܕܐ‬ ̈ ‫ܡܗܝܡܢܐ ܠܥܘܗܕܢܐ ܛܒܐ‬ ̇ ‫ܘܠܟܠܗܘܢ ̈ܝ‬ .‫ܠܕܝܗ ܕܥܕܬܐ ܩܕܝܫܬܐ‬ ‫ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܣܓܕܬܐ‬ ‫ ܘܠܐܒܘܟ ܡܒܪܟܐ‬.‫ܢܩܪܒܘܢ ܠܟ‬ ‫ܘܛܘܒܬܢܐ ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ‫ܗܫܐ܀‬

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

The prayer refers to the following events in its retelling of the past: a) b) c) d) e) f)

Attributes of God Incarnation and sacrifice of Christ Handing over of priesthood to apostles Framing the Eucharist as food Sacrifices of Noah, Abraham, Melchizedek and Moses Current sacrifice of the Eucharist.

The attributes of God which are used here are emphasize God’s transcendence. But they also refer to God as merciful as we have seen before. The sacrifice of Christ is the sacrifice which stopped all other sacrifices. The Eucharistic offering is portrayed as food, which through the priesthood can be distributed to the hungry and the poor. References are made to Moses, Noah, Abraham, Melchizedek. The reference to these is made when the prayer asks for the offering to be accepted as God accepted the life of Noah, the tenth of Abraham (Heb 7:2), the gifts of Melchizedek (Gen 14) and the priestly service of Moses. The references to the life of Noah and the priestly service of Moses are general and do not refer to specific events or acts of these figures. 12 S10 refers more elaborately to biblical figures. The following summary captures the essence of the events referred to: a) Attributes of God b) Christ as an acceptable sacrifice c) Comparisons between Abel’s sacrifice, Noah, Melchizedek, Moses, Isaiah, the Seraph in Ezekiel with the Eucharistic sacrifice d) Descent of the Holy Spirit on the gifts of the bread and the wine for the forgiveness, salvation, worthiness of the community at worship. The biblical events and figures are interpreted typologically in S10. According to this prayer, the events and figures point to the

12 To refer to past events in order for the offering to be accepted is a strategy which Newman explores in the following. Newman, Praying by the Book, chap. 3.

CHAPTER FOUR. THE SEDRŌ OF ENTRANCE

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sacrifice of Christ and to the Eucharistic offering. The following excerpt from S10 shows how this is done: The blessed fathers have painted the image of this divine sacrifice which has been always/eternally pleasing to you. Abel in the plain land through his burnt-offering depicted this divine sacrifice, the greatness of your self-existence, you who are the forgiving offering and the one who accepts gifts. Noah the righteous depicted this gift in the ark when he approached you. Melchizedek, the great priest, depicted this sacrifice, the great priest, through the bread and the wine. Moses, the chief of the prophets, depicted this divine sacrifice, and he stopped the destroyer from the Israelites with the blood of the lamb which he sprinkled at the arch of their doors. The Seraph depicted this sacrifice when he with fiery pliers brought the forgiving charcoal to the lips of the glorious among prophets, Isaiah. This divine sacrifice was depicted by the scroll, which was given by the fiery angel to Ezekiel, amazing among prophets. This divine sacrifice gave grace to the holy disciples in the upper room of mysteries through the participation in your body and forgiving blood.

̇ ‫ܟܕ‬ ‫ܠܗ ܠܕܒܚܬܐ ܗܕܐ ܐܠܗܝܬܐ‬ ̈ ̈ ‫ܨܝ̈ܪܝܢ ܗܘܘ ܐܒܗܬܐ ܛܘܒܬܢܐ‬ ‫̇ܗܢܘܢ ܕܡܢ ܥܠܡ ܫܦܪܘ ܠܟ܀ ܠܗܕܐ‬ ‫ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ‬ ‫ ܗܒܝܠ‬.‫ܕܒܚܐ ܫܠܡܐ ܕܒܟ‬ ‫ܒܦܩܥܬܐ ܠܪܒܘܬܐ ܕܐܝܬܘܬܟ‬ ‫ܕܐܝܬܝܟ ܕܒܚܐ ܡܚܣܝܢܐ‬ ‫ܘܡܩܒܠܢܐ ܕܩܘ̈ܪܒܢܐ܀ ܠܗܕܐ‬ ‫ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ‬ ‫ܕܒܚܗ ܕܢܘܚ ܟܐܢܐ ܗܘ ܕܒܟܘܝܠܐ‬ ‫̇ܩܪܒ ܗܘܐ ܠܟ܀ ܠܗܕܐ ܕܒܚܬܐ‬ ‫ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ ܡܠܟܝܙܕܩ‬ ‫ ̇ܗܘ ܒܠܚܡܐ ܘܚܡܪܐ‬.‫ܟܘܡܪܐ ܪܒܐ‬ ̇ ‫ܠܗ ܡܛܦܣ ܗܘܐ܀‬ ‫ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ‬ ̈ .‫ܕܢܒܝܐ‬ ‫ܗܘܐ ܡܘܫܐ ̇ܗܘ ܪܝܫܐ‬ ‫ܘܟܠܐ ܗܘܐ ܠܡܚܒܠܢܐ ܡܢ‬ ‫ܐܝܣ̈ܪܠܝܐ ܒܕܡܐ ܕܐܡܪܐ ̇ܗܘ‬ ‫ܕܪܐܣ ܗܘܐ ܥܠ ܦ̈ܪܘܣܬܕܐ‬ ‫ܕܬ̈ܪܥܝܗܘܢ܀ ܠܗܕܐ ܕܒܚܬܐ‬ ‫ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ ܣܪܦܐ ܗܘ‬ ‫ܕܒܟܠܒܬܐ ܢܘܪܢܝܬܐ ܓܡܘܪܬܐ‬ ̈ ‫ܠܣܦܘܬܗ‬ ‫ܡܚܣܝܢܝܬܐ ܩܪܒ‬ ̈ ‫ܒܢܒܝܐ ܐܫܥܝܐ܀‬ ‫ܕܡܫܒܚܐ‬ ‫ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ‬ ‫ܗܘܐ ܟܪܟܐ ̇ܗܘ ܕܡܢ ܢܘܪܢܐ‬ ‫ܬܬܝܗܒ ܠܚܙܩܝܐܝܠ ܗܘ ܬܗܝܪ‬ ̈ ‫ܒܢܒܝܐ܀ ܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ̈ ̈ ݀ ‫ܫܟܢܬ ܛܝܒܘܬܐ ܠܬܠܡܝܕܐ ܩܕܝܫܐ‬ ‫ܒܥܠܝܬܐ ܗܝ ܪܐܙܢܝܬܐ ܒܝܕ‬ ‫ܫܘܬܦܘܬܐ ܕܦܓܪܟ ܘܕܡܟ‬ ‫ܡܚܣܝܢܐ‬

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

The burnt-offering of Abel depicted this sacrifice (Gen 4:4), Noah’s Ark (Gen 6–9), through the bread and wine Melchizedek depicted this sacrifice (Gen 14), Moses depicted the sacrifice through the lamb (Exod 12), the Seraph depicted this sacrifice when he with tongs took a fiery coal and placed it on the tongue of Isaiah (Is 6:6), and Ezekiel depicted it when he received the scroll from the angel (Ezek 3) and then finally it refers to the sacrifice which was given to the apostles in the upper room. In addition to these references, S11 refers to the Psalmist David, the showbread of Moses (Lev 24) and to Joshua the High Priest son of Yehozadak (Zech 3). 13 S13 does not explicitly refer to any biblical figures or events except for the sacrifice of Christ and then to Ezekiel’s depiction of the throne room of God as fiery, with the presence of angels, seraphs and cherubs.

SACRIFICE OF CHRIST

The discussion so far and the various examples of the sedrē which have been referred to have a recurring theme in their reference to the death of Christ on the cross as sacrifice (‫ܕܒܚܬܐ‬/ dēvēh(e)thō). Christ’s death on the cross is referred to as a rational and bloodless sacrifice (S15), divine sacrifice (S16), sacrifice of praise (S17), spiritual sacrifice (S17), living sacrifice (S20), holy sacrifice (S9), sacramental sacrifice (S8) or simply as sacrifice. The following may exemplify this theme (S17): Lord God Almighty who alone is holy; who accepts the sacrifice of praise from those who call you from their hearts. Receive from us, sinners, this rational sacrifice. Bring us to your holy altar and give us strength to offer you an offering and spiritual sacrifices for our sins; for the stupidity of your people and let this our sacrifice be acceptable before you

‫ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ ܗܘ‬ ‫ ܗܘ ܕܡܩܒܠ‬.‫ܕܒܠܚܘܕܘܗܝ ܩܕܝܫܐ‬ ‫ܐܢܬ ܕܒܚܬܐ ܕܬܫܒܘܚܬܐ ܡܢ ܗܠܝܢ‬ ̇ ‫ܕܩܪܝܢ ܠܟ ܡܢ‬ ‫ ܩܒܠ ܐܦ‬.‫ܟܠܗ ܠܒܐ‬ ̈ ‫ܡܢܢ‬ .‫ܚܛܝܐ ܠܕܒܚܬܐ ܗܕܐ ܡܠܝܠܬܐ‬ .‫ܘܩܪܒ ܠܢ ܠܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ‫ܘܚܝܠ ܠܢ ܕܢܣܩ ܠܟ ܩܘܪܒܢܐ‬ ‫ܘܕܒܚܐ‬ ̈ ‫ ܘܚܠܦ‬.‫ܚܛܗܐ ܕܝܠܢ‬ ‫̈ܪܘܚܢܐ ܚܠܦ‬ ̈ ‫ܣܟܠܘܬܗ ܕܥܡܐ ܕܝܠܟ ܘܢܗܘܐ ܠܟ‬ ‫ܕܒܚܐ ܗܢܐ ܕܝܠܢ ܡܩܒܠܐ ܘܢܫܪܐ‬ ‫ܪܘܚܐ ܕܝܠܟ ܗܘ ܛܒܐ ܥܠܝܢ ܘܥܠ‬

Joshua the High Priest is the first High Priest after the rebuilding of the Temple, after the Babylonian captivity. 13

CHAPTER FOUR. THE SEDRŌ OF ENTRANCE and let your holy and good Spirit descend on us and upon these gifts which have been placed before us and on your faithful people in Jesus Christ our Lord to whom it is right to give glory, honor and power with your Holy Spirit now and forever. 14

163

‫ ܘܥܠ ܥܡܐ‬.‫ܩܘ̈ܪܒܢܐ ܗܠܝܢ ܕܣܝܡܝܢ‬ ‫ܕܝܠܟ ܡܗܝܡܢܐ ܒܡܫܝܚܐ ܝܫܘܥ‬ ‫ܡܪܢ ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ‬ ‫ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ ܥܡ ܪܘܚܐ ܕܝܠܟ‬ .‫ܩܕܝܫܐ ܗܫܐ‬

The term sacrifice recurs in the prayers used by the priest for the transfer of the gifts. The Eucharistic offering is referred to as sacrifice. All references made to biblical figures and events are compared to the sacrifice of Christ on the cross and the Eucharistic sacrifice. The importance of the term sacrifice is also reflected in the commentaries of the Syriac Orthodox tradition. Dionysius Bar Salibi (+1171) whose commentary is to a large extent dependent on the commentary of Moses Bar Kipho (+903) differs from Bar Kipho in that he emphasizes sacrifice. Moses Bar Kipho has six names for the liturgy and sacrifice is not one of them whereas Bar Salibi adds sacrifice and refers to the death of Christ on the cross as a sacrifice and to the Eucharistic offering as sacrifice. The reference to sacrifice appears throughout his commentary as one of its most prominent themes. 15 The importance of the theme of sacrifice and the logic of sacrifice has been studied by Susan Harvey, who has argued that sacrifice in the religious systems of the ancient Mediterranean world was a central variable of community order and identity. Sacrifice was in its basic sense a relational activity; the divine and the human relationship was established by sacrifice. 16 From the earliest Christian period, martyrdoms were depicted as sacrifices S17 See chapter 2 in the following and compare it to chapter 1 in bar Kipho. Also see chapter 6:6 i bar Salibi, ch 11:8 Dionysius bar Ṣalībī, The Commentary of Dionysius Bar Salibi on the Eucharist; Connolly, Two Commentaries on the Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bār Kēphā. 16 Harvey, Scenting Salvation, 11–12. 14 15

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

in the likeness of the sacrifice of Christ on the cross. The martyrdom of Polycarp around AD 155 is for example framed in this way. Regarding the liturgy, the term sacrifice is indeed prominent in the sedrē. The sacrifice of the Eucharist, of the body and blood of Christ, is offered on the altar. In Syriac, the term for altar (‫ܡܕܒܚܐ‬/madd(e)vhō) has the same root as sacrifice (‫ܕܒܚ‬/dbh) and even though it translates as altar it carries the meaning of the place where sacrifice is being offered. The altar is also depicted and described by the various sedrē which is another important theme.

ALTAR/SANCTUARY 17

The altar or sanctuary is portrayed by the 21 sedrē in various ways. The altar is described as a holy altar in S6: “Give us Lord God to approach your holy altar with spiritual understanding, elevated thoughts of the heart, pure and holy conscience and soul, free from the influence of sin.” This is the most basic way in which the altar is portrayed. Other sedrē which we already have seen above portray the altar in much more dramatic and strong imagery. The altar is referred to as the holy place: “But rather grant us boldness to enter your holy place.” The altar is more explicitly called the place where the glory of God resides, as in S13: I praise you, Lord, that you have made me worthy of your mercy, so that when it brought a passing over from the land, you gave me permission to enter the land where the glory of your divine mysteries rest. You have brought me into the elevated heights of the holy of holies of your greatness and mingled me with

‫ ܕܐܫܘܝܬܢܝ‬.‫ܡܘܕܐ ܐܢܐ ܠܟ ܡܪܝܐ‬ ‫ܒܚܢܢܟ ܕܟܕ ܐܝܬܝ ܥܒܪܐ ܕܡܢ‬ ‫ ܝܗܒܬ ܠܝ ܕܐܥܘܠ ܠܐܬܪܐ‬.‫ܐܪܥܐ‬ ̈ .‫ܐܠܗܝܐ‬ ‫ܕܫܪܝܐ ܒܗ ܫܟܝܢܐ ܕ̈ܪܐܙܝܟ‬ ̈ ‫ܘܥܠܬܢܝ ܠ̈ܪܘܡܐ‬ ‫ܥܠܝܐ ܠܩܕܘܫ‬ ‫ܩܘܕܫܝܢ ܕܪܒܘܬܟ ܘܚܠܛܬܢܝ‬ ̈ ‫ܒܬܓܡܐ ܕܟ̈ܪܘܒܐ ܕܡܒܪܟܝܢ ܠܟ‬ .‫ܘܕܣ̈ܪܦܐ ܕܡܩܕܫܝܢ ܠܟ‬

The Syriac term can refer to both the altar table and the sanctuary, that is the room in which the altar is placed. Context is needed to determine which is referred to and sometimes it is not possible to make a distinction between the two.

17

CHAPTER FOUR. THE SEDRŌ OF ENTRANCE

165

the orders of the Cherubim who bless you and the Seraphim who sanctify you.

The altar is in this prayer referred to as the holy of holies, the land where the glory of the divine mysteries rest. This vivid imagery is one of the important themes which will be discussed in the next chapter, namely how the altar is portrayed.

INCENSE AND MYRRH

The various sedrē refer to incense. The reason is that incense was (and still is) used as the sedrō of entrance was prayed. Incense is also said to be offered to God as we see in S1: Even we, Lord, weak sinners, praise you at this hour, together with them, as we wait for the Spirit which is from you to come and complete these gifts, which we are offering to you together with this sweet and fragrant incense, which is offered to your Father with lips that are moved by your sign at this hour; that you may please your Father for that which we have committed.

̈ ̈ ‫ܡܚܝܠܐ‬ ‫ܘܚܛܝܐ‬ ‫ ܐܦ ܚܢܢ ܡܪܝ‬. ‫ܥܡܗܘܢ ܕܗܢܘܢ ܠܟ ܡܫܒܚܝܢܢ‬ ‫ܒܥܕܢܐ ܗܢܐ ܟܕ ܠܪܘܚܐ ܕܡܢܟ‬ ‫ܡܣܟܝܢܢ ܕܢܐܬܐ ܘܢܫܡܠܐ ܗܠܝܢ‬ ‫ܕܠܟ ܡܩܪܒܝܢܢ ܒܥܕܢܐ ܗܢܐ ܥܡ‬ ‫ܥܛܪܐ ܗܢܐ ܗܢܝܐ ܘܒܣܝܡܐ‬ ̈ ‫ܕܒܐܝܕܝܟ ܠܐܒܘܟ ܡܬܩܪܒ‬ ̈ ‫ܒܣܦܘܬܐ ܕܡܙܝܥ ܠܗܝܢ ܪܡܙܟ‬ ‫ ܕܐܢܬ ܠܐܒܘܟ‬.‫ܒܫܥܬܐ ܗܕܐ‬ ‫ܡܪܥܐ ܐܢܬ ܥܠ ܗܠܝܢ ܕܡܢܢ‬ ‫ܐܣܬܥܪ‬

The offering of incense, together with the bread and the wine, is performed with the hope that it may be accepted by God and hence lead to forgiveness of sins. The smoke of incense rises and so it is appropriate to think that it rises up towards God as a sign of the prayers of the people in one sense. This is expressed in S15 which states that “may our prayers be elevated before your glorious throne, as the sweet incense of the finest myrrh.” Or in the following expression in S6: “But make worthy with your grace and mercy, through the offering of this incense, accept our weak prayers at this hour on your holy altar which is above in heaven.” The use of incense could, according to Susan Harvey, be equivalent to sacrifice in Late Antiquity. Incense was part of a

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common cultural heritage in the Mediterranean and according to Harvey, Christians used the many references to incense in the Bible to frame their understanding of it. Many of the examples which we have seen above in fact include offerings of incense, such as the burnt-offering of Abel (Gen 4:3–5), the sacrifice of Noah after the flood subsided (Gen 8:20–9:1) which was said to be a pleasing odor to God. Incense was related to good scent and the presence of good scent is anthropologically an important sign of something healthy, even divine. In martyrologies, such as the martyrdom of Polycarp of Smyrna in AD 155, we often read that even though they had been dead for long their bodies would smell like sweet incense, which was interpreted as a sign that God is present in their bodies. Incense is connected to a smell and sweet smell is connected to purity and sanctity. The opposite is also true, namely, filth and dirt are related to impurity and sin, which we often see in the Sedrō of Entrance.

FILTHY SINNERS

A last and recurring theme is the portrayal of the people standing at worship as filthy and sinful and the connection between filth, dirt, and sin to one another. This theme recurs not only in the Sedrō of Entrance but also in the prayers of the priest as he enters the sanctuary and transfers the gifts to the altar. For example, in one prayer, which the priest prays for himself, and which is recorded in several manuscripts (BL Add 14495, BL Add 14495, BL Add 17128, BL Add 14499) the following is said: Do not look on me as on a sinner and polluted one and because of me get angry with your people. Do not remember my filth, blemishes, and pollution. Do not answer my prayer which we have asked of you, namely mercy and forgiveness of guilts, for your church which is been gathered before you at this moment. Do not remember futile speech which my mouth has spoken. And

‫ܠܐ ܡܪܝ ܬܚܘܪ ܒܝ ܐܝܟ ܕܒܚܛܝܐ‬ ‫ ܘܡܛܘܠܬܝ ܬܪܓܙ ܡܢ‬.‫ܘܡܣܝܒܐ‬ ‫ ܠܐ ܡܪܝ ܬܬܥܗܕ‬.‫ܥܡܐ ܕܠܟ‬ ̈ ̈ ‫ܘܛܘܠܫܐ ܘܛܐܡܘܬܐ‬ ‫ܠܨܘܥܨܥܐ‬ ‫ ܘܠܐ ܬܬܥܢܐ ܠܨܠܘܬܝ‬.‫ܕܩܢܘܡܝ‬ ‫ܕܫܐܠܢ ܡܢܟ ̈ܪܚܡܐ ܘܚܘܣܝܐ‬ ̈ ‫ ܠܥܕܬܟ ܕܟܢܝܫܐ ܩܕܡܝܟ‬.‫ܕܚܘܒܐ‬ ‫ ܠܐ ܡܪܝ ܬܕܟܪ‬.‫ܒܥܕܢܐ ܗܢܐ‬ ‫ܡܡܠܠܐ ܣܢܝܐ ܕܡܢ ܦܘܡܝ‬ ‫ ܘܡܛܠ ܗܕܐ ܬܟܠܐ‬.‫ܐܫܬܡܫ‬ ̈ ‫ܘܙܒܝܢܝ‬ ‫ܡܘܗܒܬܟ ܡܢ ܦܪܝܩܐ ܕܝܠܟ‬ ‫ ܐܠܐ ܐܪܟܢ ܐܕܢܟ‬.‫ܒܕܡܟ ܝܩܝܪܐ‬

CHAPTER FOUR. THE SEDRŌ OF ENTRANCE because of this you hold back your gift from those who are saved and bought with your precious blood. But bow down your ear Lord and listen to my supplication and forgive my debts, wash away the blemish of my sins, purify the impurity of my heart, whiten the dirt of my thoughts with the hyssop of your compassion. Purify my mind from all filth of sin. Raise a guard for my lips and my mind so that they do not speak feeble things, shameful things, or disgraceful things so that you do not become exhausted by evil and feeble thoughts. These thoughts which come over us both in waking state and sleeping state. Imprint in my mind the fear of your fearful judgment that at your second coming everyone will stand trial. Let us not engage in empty lessons and filthy thoughts.

167

‫ܡܪܝܐ ܘܫܡܥ ܠܒܥܘܬܝ ܘܚܣܐ‬ ̈ ̈ .‫ܟܘܬܡܬܐ ܕܚܛܗܝ‬ ‫ ܐܫܝܓ‬.‫ܒܘܨ̈ܪܝ‬ ‫ ܘܚܘܪ‬.‫ܘܡܪܘܩ ܠܟ ܥܠܘܬܐ ܕܠܒܝ‬ ̈ ‫ܛܘܠܫܐ‬ ‫ ܕܟܐ‬.‫ܕܚܘܫܒܝ ܒܙܘܦܐ ܕܚܢܢܟ‬ ̈ ̇ .‫ܪܥܝܢܝ ܡܢ ܟܠܗ ܬܡܣܘܬܐ ܕܚܛܗܐ‬ ̈ ‫ܐܩܝܡ ܢܛܘܪܐ‬ ‫ܠܣܦܘܬܝ ܘܠܬܪܥܝܬܝ‬ ‫ ܐܘ‬،‫ ܐܘ ܕܒܙܚܐ‬.‫ܕܠܐ ܕܢܡܠܠܢ ܕܫܥܝܐ‬ ̈ ‫ܕܡܘܝܩܐ ܘܠܐ ܬܫܬܚܩ ܡܢ‬ ‫ܚܘܫܒܐ‬ ̈ ‫ ܗܠܝܢ ܕܒܥܝܪܘܬܐ‬.‫ܢܣܝܣܐ ܘܫܟܝ̈ܪܐ‬ ‫ ܙܓܘܪ‬.‫ܘܒܕܡܟܘܬܐ ܡܬܦܩܪܝܢ ܥܠܝ‬ ‫ܠܗܘܢܐ ܕܝܠܝ ܒܕܚܠܬܐ ܕܕܝܢܟ ܕܚܝܠܐ‬ ‫ܕܒܡܐܬܝܬܟ ܕܬܪܬܝܢ ܩܐܡ‬ ‫ ܘܠܐ ܢܫܬܡܪ‬.‫ܠܒܘܚܪܢܐ ܟܠܢܫ‬ ‫ܒܗ̈ܪܓܐ ܣ̈ܪܝܩܐ ܘܒܡ̈ܪܢܝܬܐ‬ .‫ܕܥܘܠܐ‬

Sinfulness and filth are connected to one another. Sinfulness is like dirt and filth which smell badly. It pollutes the person who has committed the sin. But a variation of this theme recurs in all of the sedrē. For example, in S8 the following is said: Prepare us to, with purity and holiness, approach this rational service of this great and heavenly mystery; not with guile and not with pride, not with division and blemished/marred thought and not with dirty clothes of filth and sin, but with a strong heart and pure

‫ܘܥܬܕ ܠܢ ܕܒܕܟܝܘܬܐ ܘܒܩܕܝܫܘܬܐ‬ ‫ܢܬܩܪܒ ܠܬܫܡܫܬܐ ܗܕܐ ܡܠܝܠܬܐ‬ ‫ ܠܐ‬.‫ܕܪܐܙܐ ܗܢܐ ܪܒܐ ܘܫܡܝܢܐ‬ ‫ ܠܐ‬.‫ܒܢܟܠܐ ܠܐ ܒܪܡܘܬܐ‬ ‫ܒܦܠܝܓܘܬܐ ܠܐ ܒܚܘܫܒܐ‬ ‫ܡܘܡܝܐ ܐܦܠܐ ܒܠܒܘܫܐ ܨܐܐ‬ ‫ ܐܠܐ ܒܠܒܐ‬.‫ܕܥܘܠܐ ܘܚܛܝܬܐ‬ .‫ܬܩܢܐ ܘܒܢܦܫܐ ܙܗܝܬܐ‬

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soul, humble thought, elevated mind and complete boldness.

‫ܘܒܬܪܥܝܬܐ ܡܟܝܟܬܐ ܘܒܗܘܢܐ‬ ̈ ‫ܪܡܐ‬ ̈ ‫ܘܒܐܦܐ ̈ܓܠܝܬܐ‬ ‫ܕܩܢܝܢ‬ .‫ܦܐܪܪܝܣܝܐ ܡܫܡܠܝܬܐ‬

Dirty clothes of filth and sin: filth and sin are thus connected to one another. I will return to this theme for further analysis in chapter 6.

CONCLUSION

I have identified several themes contained in the different sedrē. They vary in their wordings and some of them are quite different from one another but at the same time they share important themes. The Sedrō of Entrance has a common pattern, first, it begins with addressing God. This can be done in different ways, from simply attributing to God divine epithets such as incomprehensible, incorruptible, and merciful. It can also be done by remembering the acts of God in the history of humankind, from the creation to the incarnation and all the way to the Last Supper. Second, it points to the imminent Eucharistic liturgy and to the space in which it is to be offered: the altar. This is emphasized differently with different themes in the various sedrē. But they all somehow point to the altar and the offering. In some it is simply called the “holy altar” while in others it is called the “land of scorching fire” where the glory of God dwells. The offering is most recurringly referred to as sacrifice. We saw across several sedrē how sacrificial events in the Old Testament were typologically compared to the sacrifice of Christ on the cross and to the Eucharistic offering. Third, they refer to the unworthiness of the people gathered for worship. The sense of unworthiness becomes alarming once the loftiness of the altar and God is pointed out in the prayer. It therefore turns to the fourth pattern, namely of asking God to enable an entrance into the altar so that the liturgical community may offer the Eucharist to God. The emphasis on unworthiness also recurs in the inaudible prayers of the priest. We have seen such a prayer above. The difference between the priest’s preparation prayers and the Sedrō of Entrance is that the latter uses the first-person plural when addressing God: the priest prays

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169

on behalf of the ritual body. With these four patterns in mind, I will now turn to analyzing how the Sedrō of Entrance constructs the altar as sacred space.

CHAPTER FIVE. RITUAL PLACE: BEFORE GOD AT THE CENTER OF THE COSMOS INTRODUCTION TO THE CHAPTER

In this chapter I will approach the entrance rite as a whole. I will discuss and develop the analytical concept of ritualization and its connection to liminality and emplacement. The development of the concepts will be accompanied by an analysis of the entrance rite. So far in this study I have identified the spatial context for the entrance rite, the ritual place of the Sedrō of Entrance and recurring themes in the prescriptions for the entrance rite. I have pointed out whenever possible the liminal nature of the entrance rite. In the initial chapter three variables were introduced namely, liturgical text, ritual place and ritualization. I argued that these three variables were important for a ritual analysis of my material. This is the first chapter in which I will bring these three variables into conversation with one another. In the previous chapter various themes were identified in the Sedrō of Entrance. One important theme will be highlighted in this chapter: that is, the theme of the altar/sanctuary as sacred space. The attitude towards this ritual space is manifested in the way it is spoken of and in the way it is physically approached. This chapter will address both parts by analyzing how the sanctuary and the altar are ritually approached and by analyzing the accompanying prayers. The analytical question which was posed in chapter one and which I will attempt to answer in this chapter is the following: How does the entrance rite ritualize the ritual place? 171

172

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

LIMINALITY AND RITUALIZATION

The idea of the liminal as a threshold is related to both place and ritual process. Liminality can be defined as a threshold which is manifested in a physical border, a room divider. In relation to the material that has been presented so far, this room divider is a physical border which divides the sanctuary from the nave by some kind of screen and the altar from the sanctuary by one or several steps to the altar table. But liminality can also relate to ritualization, as a ritual moment, an in-between-state where those who participate in the rite move from one state to another, from one status to another. The ritual threshold is the moment where the previous step in the ritual has finished, and the next step has not begun yet. Liminality is highly related to ritualization. It can be thought of in the following way. If ritualization is the act of performing ritual, then liminality is an identifiable part or unit of ritualization. Liminality in ritualization is only possible to identify on the go, as it were. It is impossible to observe ritualization in the past and therefore it must be imagined, based on the prescriptions found in liturgical manuscripts. The reason why the liminal is so important is due to its connecting nature. It brings something to an end and initiates something new. Ronald Grimes has pointed out that “symbols […] are most exposed in liminal phases of a ritual process.” 1 Liminal phases are heightened moments where the map is laid out, so to speak. Strong images are used that evoke mythic figures and places. To be sure, the priest enters the altar, which is really just a room and an elevated table which is reached by some steps. But in the liminal moment the prayers emplace the ritual body on a metaphorical map and identifies the different rooms with different metaphors. 2

Ronald L. Grimes, Beginnings in Ritual Studies (Waterloo, Ontario: Ritual Studies International, 2013), 168. 2 cf Smith, To Take Place. 1

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APPROACHING THE SANCTUARY AND THE ALTAR: RITUAL ROLES

The priest or the celebrant of the liturgy is the main ritual agent in the rite of entrance. In all the liturgical handbooks that have been consulted, the priest is the figure who is allowed to cross all thresholds. He stands in the liminal space, goes up to the most sacred space and comes down again to address those who are not allowed to cross the threshold. The liturgy starts outside the sanctuary, in the nave. The priest crosses the sanctuary threshold and enters the sanctuary and the altar in some instances as part of his private rite to prepare the altar for the celebration of the eucharist. In the earlier periods that were discussed in chapter 3 (6th century), the deacons prepared the gifts on the altar and the priest did not enter the sanctuary or the altar until it was time, until the Gospel had been read. The deacons were allowed to cross the threshold of the sanctuary but not to enter the altar. The priest prays for himself and for the liturgical community and crosses boundaries while the people stand in the nave waiting for the priest to start. The priest and the deacons cross the boundary of the sanctuary irrespective of the ritual process. They cross the spatial boundaries sometimes before it is time to offer the Eucharist, to prepare the Eucharistic gifts, the bread, and the wine. But they also cross the boundary in the ritual moment when it is time to offer the Eucharist. There seems to be a tension between the prayers which the priest offers for his own worthiness for entering and the fact that he enters before he has prayed the prayers. The more recent the manuscript the more likely it is that the preparation becomes the sole act of the priest. He enters, he crosses, he prepares, and he steps down and then up again. When the preparations become the sole act of the priest it also shuts the laypeople out. They do not see what he does except for perhaps entering the sanctuary. They do not hear what he says and what he prays. They are shut out from the preparation of the gifts (something is shut out and something is shut in). 3 Even in earlier 3 See the following for a discussion about how room dividers, both physical and ritual, shut something out and shuts something in: Grimes, “Ritual, Performance, and the Sequestering Sacred Space.”

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

periods when the preparation of the gifts and their placement on the altar take place after the liturgy of the word the laypeople do not enter the sanctuary. It would be impractical and impossible to house the entire ritual body in the sanctuary. The ritual agents are differentiated in the very act of ritualization. The priest and the deacons are the only ones to approach the sanctuary and the priest the only one to approach the altar. The priest approaches with prayers, by bowing down, praying silently, elevating his voice. All texts point to that he ought to enter the sanctuary with an attitude of veneration. The entrance of the priest and the accompanying prayer display aspects of liminality. The prayers of preparation for entering the sanctuary are all portraying the unworthiness of the priest and of the rest of the ritual body. Expressions such as “sin” and “filth” characterize the liminal. The priest moves away from the rest of the ritual body in this state. He is physically separated and enters a different room. As far as we know, people who were considered ritually unclean were not allowed to remain in the nave after the reading of the Gospel. They had to leave before the offering of the Eucharist began. 4 The tension of pure/impure, as we shall see, imbues the entire entrance rite. The liminal phase is a phase of uncertainty, a phase in which opposites are highlighted and coupled, the holiness of God coupled with the unworthiness of humans. The older manuscripts consulted contain the term entrance several times throughout the entrance rite as we have seen in chapter 3. In more recent manuscripts, the term is recorded only 4 The unbaptized had to leave the nave prior to the Eucharistic offering at least until the 6th century it seems. Narsai suggests that the unbaptized leave the church and Jacob of Edessa suggest that they used to leave the church. In later commentaries other categories of people have to leave, those who are unable to receive the communion due to some canonical issue such as being “possessed by demons” or other reasons. Jacob of Edessa, Ad Thomam Presbyterum, ed. Giuseppe Simone Assemani, vol. I, Bibliotheca Orientalis, 1719; Narsai of Nisibis, “Commentary on the Mysteries,” in Mingana – Narsai Homiliae et Carmina, vol. 1, 1905; Connolly, Two Commentaries on the Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bār Kēphā; Dionysius bar Ṣalībī, The Commentary of Dionysius Bar Salibi on the Eucharist; of Dara, Commentary on the Eucharist.

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in the sedrō (BL Add 14691 for example). 5 The term seems to become less and less important. The entire liturgy, from the Gospel reading to the preparation of the gifts is done from the sanctuary. The title Sedrō of Entrance manifests that entrance refers to the beginning of the eucharistic offering. The term entrance was also used to either refer the priest’s entrance to the sanctuary or the transfer of the gifts to the altar. 6 In all these situations, the priest enters the altar solely after he has prayed the Sedrō of Entrance. Incense is offered prior to the Gospel reading and the Sedrō of Entrance is accompanied by incense. Incense indicates in the rite that a new stage in the ritual process is about to begin. Part of the ritualization consists of, as we have seen, that the priest is prescribed to enter the sanctuary and the altar with an attitude of veneration. In what follows I will analyze the content of the prayers of the priest and then of the Sedrō of Entrance.

THE PREPARATION OF THE PRIEST

The prayers which the priest prays as he enters the sanctuary and the altar in order to prepare the gifts manifest an attitude towards the sanctuary and the altar as sacred. The prayers display aspects of liminality, and they enable the priest to cross the threshold. The prayer “As our hearts are being sprinkled” is recorded in every single manuscript that has been consulted. The prayer is also extant in the contemporary preparation rite of the priest for entering the sanctuary. It is the opening prayer of the second service (B:1) and is said prior to the vesting rite of the priest. The following sequence of silent prayer on the step followed by a verse prayed with an elevated voice is recorded in this form in BL Add 14494. Another one on the step. The priest [says] silently while bowing: As our hearts are being sprinkled and purified from an evil con-

‫ ܟܗܢܐ ܟܕ‬.‫ܚܪܝܬܐ ܕܥܠ ܕܪܓܐ‬ ‫ܓܗܝܢ‬ ̈ ‫ܟܕ ̈ܪܣܝܣܝܢ‬ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ‬ ‫ ܢܫܬܘܐ ܕܢܥܘܠ‬.‫ܬܐܪܬܐ ܒܝܫܬܐ‬

The term entrance appears only in a few contemporary liturgical handbooks as we saw in the introduction of Chapter 1. 6 See table 3.1 for a list of the terms employed. 5

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

science let us be worthy to enter your holy of holies which is lofty and elevated. Let us stand before your holy altar with purity and sanctity and serve you [as priests] spiritual sacrifices with a true faith. And he elevates his voice: You who are good for ever, do not remind us of our sins at the hour of our service. But look at this sacrifice with a merciful eye and happy face. May our offering before you be acceptable and sanctified by your Holy Spirit, so that we, your servants, and family, may receive the reward of true and faithful stewards. And this your people who offers your holies, may they be participants in your good things forever. Let us all enter your holy of holies and rejoice in the gifts of your only-begotten Son. Together with him it is right and worthy to give you honor, glory and with your Holy Spirit, life-giver and who has the same ousia as you, now and forever.

‫ܠܩܕܘܫ ̈ܩܘܕܫܝܟ ܪܡܐ ܘܡܥܠܝܐ‬ ‫ܘܕܟܝܐܐܝܬ ܘܙܗܝܐܝܬ ܘܩܕܝܫܐܝܬ‬ ‫ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ‫ܘܢܟܗܢ ܠܟ‬ ‫ܕܒܚܐ ̈ܪܘܚܢܐ‬ .‫ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‬

‫ܘܬܠܐ ܩܠܗ‬ ‫ ܠܐ‬.‫ܐܢܬ ܕܝܢ ܛܒܐ ܕܠܐ ܐܠܡ ܠܥܠܡ‬ ‫ܒܙܒܢܐ ܕܬܫܡܫܬܢ ܐܬܕܟܪ ܠܢ‬ ̈ ‫ ܐܠܐ ܒܥܝܢܐ ܡܪܚܡܢܝܬܐ‬.‫ܚܛܗܝܢ‬ ‫ܘܒܦܪܨܘܦܐ ܡܚܕܝܢܐ ܚܘܪ ܒܕܒܚܬܐ‬ ‫ ܘܢܗܘܐ ܩܘܪܒܢܢ ܩܕܡܝܟ‬.‫ܗܕܐ‬ .‫ܡܩܒܠܐ ܘܡܩܕܫܐ ܒܪܘܚܟ ܩܕܝܫܐ‬ ̈ ‫ܕܐܚܢܢ‬ ̈ ‫ܥܒܕܝܟ‬ ‫ܘܒܢܝ ܒܝܬܟ ܢܣܒ‬ ̈ ̈ ‫ܐܓܪܐ ܕ̈ܪܒܝ ܒܬܐ ܡܗܝܡܢܐ‬ ‫ ܘܥܡܟ ܗܢܐ ܕܡܬܩܪܒ‬.‫ܘܫܪܝ̈ܪܐ‬ ̈ ‫ ܢܗܘܘܢ ̈ܡܫܘܬܦܐ‬.‫ܠܩܘܕܫܝܟ‬ ‫ ܟܠܢ ܕܝܢ ܢܥܘܠ‬.‫̈ܒܛܒܬܟ ܕܠܥܠܡ‬ ̈ ‫ܠܩܕܘܫ‬ ̈ ‫ ܘܢܚܕܐ‬.‫ܩܘܕܫܝܟ‬ ‫ܒܡܘܗܒܬܗ‬ ‫ ܕܥܡܗ ܠܟ‬.‫ܕܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‬ ‫ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܚܕܢܐ‬ ‫ܥܡ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫ ܒܟܠ ܘܛܒܐ‬ .‫ܘܡܥܒܕ ̈ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ‬ .‫ܘܗܫܐ ܘܒܟܠܙܒܢ‬

The prayer refers to the altar as the “holy of holies” which is lofty. To enter the altar is to stand before God and to stand before God requires worthiness and cleansing from sin and purification with hyssop. The fact that the priest bows down as he prays the first prayer silently is indicative of an attitude with which he enters the altar. The second part of the prayer is said with an elevated voice per the rubric. I imagine that the people at worship see the priest first bow down and saying something inaudibly. He probably stands up if he is going to be able to say something out loud. Nevertheless, he elevates his voice, and the people hear “let

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us all enter your holy of holies,” “let us rejoice,” “may our offering before you be acceptable.” The prayer is expressed in the firstperson plural and in the jussive state. It underscores that the entire ritual body enters the holy space by emphasizing the word “all.” In BL Add 14495 7 the priest does not elevate his voice after the first prayer but is instructed to pray another prayer silently while bowing down before the altar: Another which the priests prays for himself when he enters to celebrate the liturgy. Even I, Lord, who am wretched and weak among humans, you have called me and brought me to this place of fear and trembling even for those who are pure. See I approach it while putting my trust on you and not on the purity of my deeds, but with prayers and supplications so that I may be worthy, without guilt, to serve these your awe-inspiring mysteries which give life, and not because I am worthy. But because of the request of this your known flock which awaits the gifts of your Spirit which are given through these divine mysteries. Let us thank and worship and praise you, Father, Son and Holy Spirit.

‫ܐܚܪܝܬܐ ܕܡܨܠܐ ܟܗܢܐ ܥܠ ܢܦܫܗ‬ .‫ܐܡܬ ܕܥܐܠ ܕܢܩܪܒ ܩܘܪܒܢܐ‬ ‫ܐܦ ܐܢܐ ܡܪܝ ܕܐܝܬܝ ܕܘܝܐ ܘܚܠܫܐ‬ ̈ ‫ ܗܘ ܕܩܪܝܬ ܩܪܒܬܢܝ‬.‫ܕܒܢܝܢܫܐ‬ ‫ ܕܕܚܠܬܐ ܘܕܣܘܪܕܐ‬.‫ܠܕܘܟܬܐ ܗܕܐ‬ ̇ .‫ ܠܐܝܠܝܢ ܕܗܟܢܐ ܕܟܝܐ ܩܢܝܢ‬.‫ܐܝܬܝܗ‬ ̇.‫ܗܐ ܐܦ ܗܫܐ ܡܬܩܪܒ ܐܢܐ ܠܗ‬ ‫ܟܕ ܬܟܝܠ ܐܢܐ ܥܠܝܟ ܘܠܐ ܥܠ‬ ̈ ̈ ‫ܕܥܒܕܝ ܐܠܐ ܥܡ‬ ‫ܒܥܘܬܐ‬ ‫ܕܟܝܘܬܐ‬ ̈ ‫ܘܨܠܘܬܐ ܐܝܟܢܐ ܕܐܫܬܘܐ ܕܠܐ‬ ‫ܥܕܠܐܝܬ ܐܫܡܫ ܠܐ̈ܪܙܝܟ ܗܠܝܢ‬ ̈ ̈ ‫̈ܡܥܒܕܝ‬ ‫ܘܕܚܝܠܐ ܠܘ ܡܛܠ‬ ‫ܚܝܐ‬ ‫ ܐܠܐ ܡܛܠ‬.‫ܕܐܢܐ ܫܘܐ ܐܢܐ‬ ‫ܫܐܠܬܐ ܕܡܪܥܝܬܐ ܗܕܐ ܐܦ‬ ‫ ܕܗܐ ܗܫܐ ܡܣܟܝܐ‬.‫ܡܬܝܕܥܢܝܬܐ‬ ̈ ̈ ‫ ܗܠܝܢ‬.‫ܘܫܘܘܟܢܐ ܕܪܘܚܟ‬ ‫ܠܡܘܗܒܬܐ‬ ̈ .‫ܐܠܗܝܐ ܡܬܝܗܒܝܢ‬ ‫ܕܒ̈ܪܐܙܐ ܗܠܝܢ‬ ‫ܘܢܘܕܐ ܘܢܣܓܘܕ ܘܢܫܒܚ ܠܟ ܐܒܐ‬ .‫ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ‬

The people do not hear this prayer. It is focused on the priest as the crosser of the threshold. It expresses the place where he is about to enter as a place filled with “fear and trembling” implying an attitude This prayer is also recorded in BL Add 17128 but after the sedro of entrance has been said.

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towards the altar. Not even the pure are exempt from this attitude. This place is only possible to approach with the priest putting his trust in God’s mercy so to speak. In BL Add 17128 the “As our hearts have been sprinkled” is followed by yet another prayer: The prayer which the priest prays inaudibly [when he enters] the inner part of the sanctuary, the holy of holies. He makes three genuflections before the table of life and says glory to the Father and to the Son and to the holy Spirit three times and then stretches out his hands saying: Lord who have called me in your grace as I am not worthy for this spiritual service. By your mercies you have encouraged me to enter your inner holy of holies and in your compassion you have strengthened me to stand before your holy table and speak with you freely. Give me the grace of your Holy Spirit and enlighten the hidden eyes of my mind. Remove from my soul the heavy yoke of sins and guilts so that I can, in purity and without blemish, serve and glorify you and your onlybegotten Son and your Holy Spirit, now and forever.

̇ ‫ܨܠܘܬܐ ܕܡܨܠܐ‬ ‫ܠܗ ܩܫܝܫܐ ܒܝܢܬ‬ ‫ܠܗ ܠܢܦܫܗ )ܡܐ ܕܥܐܠ( ܠܩܕܘܫ‬ ‫ ܘܣܐܡ ܬܠܬ ܒܘ̈ܪܟܐ‬.‫ܩܘܕܫܝܢ ܓܘܝܐ‬ ̈ ‫ܩܕܡ ܦܬܘܪ‬ ‫ܚܝܐ ܘܐܡܪ ܫܘܒܚܐ‬ ‫ܠܐܒܐ ܘܠܒܪܐ ܘܠܪܘܚܐ ܩܕܝܫܐ ܬܠܬ‬ ‫ܙܒܢܝܢ ܘܡܬܦܫܛ܆‬

‫ܡܪܝܐ ܗܘ ܕܒܛܝܒܘܬܟ ܩܪܝܬܢܝ ܟܕ‬ ‫ܠܐ ܫܘܐ ܐܢܐ ܠܬܫܡܫܬܐ ܕܝܠܟ‬ ‫ܪܘܚܢܝܬܐ܆ ܘܒ̈ܪܚܡܝܟ ܠܒܒܬܢܝ‬ ̈ ‫ܕܐܥܘܠ ܠܗܢܐ ܩܕܘܫ‬ ‫ܩܘܕܫܐ ܕܝܠܟ‬ ‫ܓܘܝܐ܆ ܘܒܚܢܢܟ ܚܝܠܬܢܝ ܕܐܩܘܡ‬ ‫ܩܕܡ ܦܬܘܪܐ ܕܝܠܟ ܩܕܝܫܐ܆ ܘܠܘܬܟ‬ ‫ܦܪܪܣܝܐܝܬ ܐܡܠܠ ܐܢܬ ܫܟܢ ܠܝ‬ .‫ܛܝܒܘܬܐ ܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ̈ .‫ܟܣܝܐ ܕܬܪܥܝܬܝ‬ ‫ܠܥܝܢܐ‬ ‫ܘܐܢܗܪ‬ ‫ܘܐܪܝܡ ܡܢ ܢܦܫܐ ܕܝܠܝ ܡܘܒܠܐ‬ ̈ ‫ܝܩܝܪܬܐ‬ ̈ ‫ ܐܝܟܢܐ‬.‫ܘܕܚܛܗܐ‬ ‫ܕܚܘܒܐ‬ ‫ܕܙܗܝܐܝܬ ܘܠܐ ܡܛܘܫܐܝܬ ܐܫܡܫ‬ ‫ܘܐܫܒܚ ܠܟ ܘܠܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‬ .‫ ܗܫܐ‬.‫ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬

The rubric here is more specific than we have seen before. The priest is instructed to make three genuflections, a clear indication of the veneration and reverence with which the priest should enter the altar, the inner part of the sanctuary. He does this three times followed by the prayer. The prayer names the altar the “holy of holies” and “holy table.” The holy is contrasted with the unholy, with “sins,” “blemish,” and “guilts.” Holiness is relational. This aspect of

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the prayer is an element of liminality, namely, the threshold has not yet been crossed. At the threshold there is uncertainty. We have been enabled to enter, yet we are unable without God’s grace for we remain in an uncertain place of guilt and sin. In Paris Syriaque 70 the “As our hearts are being sprinkled” is preceded by one verse and followed by a third one: Beginning of the service of the offering: Make us worthy Lord God almighty who signified this divine service for us. And you have made us worthy to purely and in a holy manner stand before you to serve and offer as priests this rational and spiritual sacrifice. Grant us that we may together with the high priests and true priests [celebrate] in the new world on your known altar which is above in heaven. Let us serve you as priests, our Lord Jesus Christ, the true high priest, and your Father and your Holy Spirit, now [and forever]. As our hearts are being sprinkled. Make our limbs, Lord, into weapons of righteousness and ready to do good deeds as you declare us holy temples, pure vessels which are fit for the service of your honor. Father, [Son and Holy Spirit].

‫ܫܘܪܝܐ ܕܬܫܡܫܬܐ ܕܩܘܪܒܐ܆‬ ‫ܐܫܘܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ‬ ‫ܗܘ ܕܬܫܡܫܬܐ ܗܕܐ ܐܠܗܝܬܐ‬ ‫ ܘܐܫܘܝܬ ܠܢ ܕܕܟܝܐܝܬ‬.‫ܐܪܙܬ ܠܢ‬ ‫ ܘܢܫܡܫܟ‬.‫ܘܩܕܝܫܐܝܬ ܢܩܘܡ ܩܕܡܝܟ‬ ‫ܘܢܟܗܢ ܠܟ ܕܒܚܐ ܗܢܐ ܡܠܝܠܐ‬ ‫ ܗܒ ܘܫܟܢ ܠܢ ܕܥܡ ̈ܪܝܫܝ‬.‫ܘܪܘܚܢܝܐ‬ ̈ ‫ ܒܥܠܡܐ‬.‫ܘܟܗܢܐ ܕܫܪܪܐ‬ ‫ܟܗܢܐ‬ ‫ܚܕܬܐ ܥܠ ܡܕܒܚܐ ܕܝܠܟ‬ .‫ܡܬܝܕܥܢܐ ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ‬ ‫ܢܫܡܫ ܘܢܟܗܢ ܠܟ ܡܪܢ ܝܫܘܥ‬ ̈ .‫ܪܝܫܟܗܢܐ ܕܫܪܪܐ‬ ‫ܡܫܝܚܐ܆‬ ‫ܘܠܐܒܘܟ ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ‫ܗܫܐ܀‬

̈ ‫ܟܕ ܪܣܝܣܝܢ‬ ‫ܠܒܘܬܢ‬ ̈ ‫̈ܙܝܢܐ ܕܙܕܝܩܘܬܐ ܥܒܕ ܠܗܕܡܝܢ‬ ̈ ‫ܘܡܛܝܒܐ ܠܘܬ ܟܠ‬ ̈ ‫ܥܒܕܐ‬ ‫ܡܪܝܐ‬ ̈ ̈ ‫ ܟܕ ܡܚܘܐ ܐܢܬ ܠܢ ܗܝܟܠܐ‬.‫ܛܒܐ‬ ̈ ̈ .‫ܩܕܝܫܐ‬ ̈ ‫ܘܡܐܢܐ‬ ‫ܕܟܝܐ ܕܚܫܚܝܢ‬ ‫ ܐܒܐ܀‬.‫ܠܬܫܡܫܬܐ ܕܐܝܩܪܟ‬

The rubric of the prayer simply indicates that this is the beginning of the offering of the Eucharist. The preparation takes place prior to the Gospel reading since, as we saw in the reconstruction of the prescription of the rite in Paris Syriaque 70, the priest descends from the altar and the sanctuary to read the Gospel. To

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stand at the altar is to stand before God. This is also coupled with purity and holiness. The third verse refers to “us” as temples and pure vessels fit for serving God. The sacerdotal prayers also focused on standing in a pure manner before God and to offer worthy offerings. The theme of standing before God continues in BL Add 14691. The entire preparation of the priest to enter the sanctuary and the altar points to the sanctuary and the altar as the dwelling place of God. In the act of entering, the priest bows down, prays quietly, then elevates his voice, steps up and so on. In BL Add 14691 he greets the altar when he enters the sanctuary with a psalm verse. The prayer “As our hearts are being sprinkled” seems to be the second most stable part of the entrance rite, together with the Sedrō of Entrance. We are also fortunate to possess another set of prayers in some of the manuscripts which are used when the priest is vested; they also indicate the attitude with which the priest enters the sanctuary. In BL Add 17128 there are clear references to the meaning ascribed to entering the sanctuary and to entering the “holy of holies” for the offering of the mysteries: Another one for before the offering: Now, Lord, God, as I have entered the holy of holies where your mysteries are being served: strip me off my foul clothes which Satan has clothed me due to my

‫ ܐܚܪܬܐ ܕܩܕܡ ܩܘܪܒܐ‬8 ‫ܘܗܫܐ ܡܪܝܐ ܐܠܗܐ ܕܥܠܬ ܠܩܕܘܫ‬ ̈ ‫ܩܘܕܫܝܢ ܕ̈ܪܐܙܐ ܕܝܠܟ‬ ̈ ‫ܩܕܝܫܐ‬ ̈ ‫ܡܫܬܡܫܝܢ ܒܗ܆ ܐܫܠܚ ܡܢܝ ܡܐܢܐ‬ ‫̈ܨܐܐ ܗܠܝܢ ܕܐܠܒܫܢܝ ܣܛܢܐ ܒܝܕ‬ ̈ ̈ ‫ܕܚܘܫܒܝ‬ ‫ ܘܐܠܒܫܝܢܝ‬.‫ܒܝܫܐ‬ ‫ܪܦܘܬܐ‬

Compare BL Add 14690, f15v which is almost the same. The difference lies in the verb tense. In the following, the priest is saying that he is preparing to enter, in the one quoted above, he has entered. The BL Add 14690 prayer is part of a larger prayer. 17128 is dated to 10/11th century and 14690 is dated to 1182 AD. Clearly, then, it is to some extent dependent on the former. ̈ ‫ܘܗܫܐ ܡܪܝܐ ܐܠܗܐ܆ ܕܗܐ ܐܬܛܝܒܬ ܕܐܥܘܠ ܠܩܕܘܫ‬ ̈ .‫ܐܠܗܝܐ ܡܫܬܡܫܝܢ‬ ‫ܩܘܕܫܝܢ ܕ̈ܪܐܙܝܟ‬ ̈ ‫ܐܫܠܚܝܢܝ ̈ܡܐܢܐ ̈ܨܐܐ ܕܐܠܒܫܢܝ ܣܛܢܐ ܒܪܦܝܘܬܐ‬ ‫ ܘܐܠܒܫܝܢܝ ܐܝܠܝܢ ܕܡܢ ܛܝܒܘܬܟ‬.‫ܕܚܘܫܒܝ‬ ‫ ܠܒܪܐ ܕܝܢ ܕܝܠܟ ܥܐܠ ܐܢܐ ܐܕܒܘܚ ܘܐܩܪܒ ܠܕܡܐ ܕܝܠܗ ܪܣܣܐ‬.‫ܘ̈ܪܚܡܐ ܕܝܠܟ ܐܬܥܬܕܘ ܠܝ‬ ̈ .‫ ܘܠܐ ܠܝ ̈ܚܛܗܐ ܕܥܣܩܝܢ ܠܨܒܝܢܟ‬.‫ ܠܐ ܠܟ ܡܪܝ ܐܝܬ ܕܒܚܐ ܐܚܪܢܐ ܕܚܠܦܝ ܐܕܒܘܚ‬.‫ܠܗܕܡܝ‬ ̇ ‫ ܚܘܣ ܥܠ ܚܛܝܘܬܝ‬.‫ ܘܠܐ ܬܟܬܪ ܠܘܬܟ ܗܝ ܕܠܐ ܬܚܣܢܝ‬.‫ܠܐ ܡܪܝ ܐܦܘܫ ܠܘܬܟ ܗܝ ܕܚܛܝܬ‬ ̈ ‫ܘܩܕܫܝܢܝ ܒܪܘܚܐ ܩܕܝܫܐ ܘܡܥܒܕ‬ ‫ ܘܐܫܘܝܢܝ ܕܒܟܠܙܒܢ ܐܬܚܕܐ‬.‫ ܘܠܝ ܕܟܝܐ ܘܡܨܠܠܐ ܥܒܕ‬.‫ܚܝܐ‬ ‫ܩܕܡܝܟ ܕܠܐ ܚܛܗ ܘܐܘܕܐ ܠܫܡܟ ܩܕܝܫܐ ܘܕܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ ܘܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ܀‬ 8

CHAPTER FIVE. RITUAL PLACE feeble and evil thoughts. Cloak me in new robes which your grace has prepared for me. I am preparing to sacrifice your Son before you, Lord, to eat his body and drink his blood for the purification of my limbs and cleansing of my thoughts. For there is no other sacrifice that I can offer on my behalf and there are no sins which you cannot forgive. Do not allow, Lord, there to be any sin in me which you have not forgiven. I entreat your grace, Lord, let me be seen before you at all times without sins and blemish so that I can praise your holy name unceasingly and the name of your only-begotten Son and your Holy Spirit. Now and forever.

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‫̈ܡܐܢܐ ̈ܚܕܬܐ ܗܠܝܢ ܕܡܢ ܛܝܒܘܬܟ‬ ‫ ܠܒܪܟ ܓܝܪ ܡܪܝ ܡܛܝܒ‬.‫ܡܥܬܕܝܢ‬ ‫ ܘܐܟܘܠ‬.‫ܐܢܐ ܕܩܕܡܝܟ ܐܕܒܘܚ‬ ‫ܦܓܪܗ ܘܐܫܬܐ ܠܕܡܗ ܠܫܝܓܬܐ‬ ̈ ‫ܕܗܕܡܝ ܘܠܕܘܟܝܐ‬ ̈ ‫ ܠܐ ܓܝܪ‬.‫ܕܚܘܫܒܝ‬ .‫ܐܝܬ ܠܝ ܕܒܚܐ ܐܚܪܢܐ ܕܚܠܦܝ ܬܬܠ‬ ̈ ‫ܚܛܗܐ ܕܥܣܩܝܢ‬ ‫ܘܠܐ ܠܝ ܐܝܬ‬ ‫ ܠܐ ܡܪܝ ܬܟܬܪ ܠܘܬܝ ܗܝ‬.‫ܠܨܒܝܢܝܟ‬ ‫ ܘܠܐ ܐܦܠܐ ܬܦܘܫ ܨܝܕܝܟ‬.‫ܕܚܛܝܬ‬ ‫ ܐܠܐ ܒܥܐ ܐܢܐ‬. ‫ܗܝ ܕܠܐ ܬܚܣܐ‬ ‫ ܕܒܟܠܙܒܢ‬.‫ܡܢ ܛܝܒܘܬܟ ܡܪܝܐ‬ ̈ ‫ܚܛܗܐ ܘܕܠܐ‬ ‫ܐܬܚܙܐ ܩܕܡܝܟ ܕܠܐ‬ ̈ ‫ܡܘܡܐ ܘܐܫܒܚ ܕܠܐ ܫܠܝܐ ܠܫܡܟ‬ ‫ܣܓܝܕܐ ܘܡܫܒܚܐ ܘܠܝܚܝܕܝܐ ܒܪܐ‬ ‫ ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ‬.‫ܕܝܠܟ‬ .‫ܘܒܟܠܙܒܢ ܘܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ‬

The references to “being stripped of foul clothes” are likely an indication that this prayer was used for the vesting of the priest. The exact sentence is used in contemporary liturgy as the priest takes off his robe in order to vest. The gravity with which the sanctuary is spoken of, is only contrasted by the sense of unworthiness with which the priest speaks of himself. The priest is preparing to offer a sacrifice on his behalf and on behalf of the ritual body. The gravity with which the priest is prescribed to enter the sanctuary and the altar and vest is also reflected in other sources from this time period. John of Dara (+800–850), in his commentary on the liturgy, says the following: Likewise, their [priests’] garments shall be placed at the door of the sanctuary, or the diakonikon, which is the place where the priests and the people [stand]. Thereafter they will take off their clothes and get dressed in the clothes of the church. By this they show their renunciation of worldly things and their complete detachment from all mundane and corporeal

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY things, and their stripping of the old man who is composed of everything unlawful. Similarly, clothing with the vestments of the sanctuary symbolizes the pure and holy and splendid vestments of the holy angels, whose vestment is impassibility, immortality and limitlessness. Since the divine sanctuary is the dwelling place of God, and he himself is impassible, those who minister him shall be so, for it is impossible for the corporeal to minister the incorporeal God; for when we minister God, it is him, who is incorporeal that we approach. Then, when the presbyters and the deacons get dressed in their vestments, they should recognize and understand that it is as though they are getting dressed in the body of God the word. As God the word took our body, and by his ascension, he entered before his Father, the priests and the deacons are clothing with their vestments, as though they are making the body of the Word to enter before the Father a second time. 9

The commentary of John of Dara makes explicit the importance and gravity with which the priest is instructed to enter the sanctuary and the altar. He seems to indicate that the priest and the deacons get vested in a space separate from the sanctuary, which he calls the diakonikon. This could be a side room in the sanctuary, not considered to be the sanctuary as it were. The vestment rite of the priest is taken to mean that he separates himself from the world and the sin with which it is associated, indeed a rite of passage in itself. The vesting in the new clothing is an incarnational process, such that the priest and the deacons represent the Son who enters before God the Father. The sacred nature of the sanctuary and the altar is also emphasized in other types of sources than liturgical ones, most notably canonical sources. Canonical sources set boundaries. Boundaries can say very much about the meaning of something by saying how it should be handled. Canonical sources do not say what the altar is and do not describe it. What various canons do is to give a glimpse into how the altar ought to be approached, in John of Dara, Le De oblatione de Jean de Dara, trans. Jean Sader, vol. 309, Corpus scriptorum Christianorum Orientalium, 1970, chap. 1:4–6. 9

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a similar way as John of Dara does in his commentary above. Imagine if a lay person would simply wander into the church and then enter the sanctuary. These are the kinds of things that canons regulate, and they manifest the liminal nature of the sanctuary and the altar and say something about how it is perceived. Rulebreaking, say something about the rule. In the West-Syriac Synodicon, a collection of canons attributed to Jacob of Edessa (+708) deal with these kinds of questions. 10 There, a certain Addai asks Jacob the following question: Addai: Is the priest entitled to allow a layman to enter the sanctuary to fix the wood or the chest at the wall inside the altar? Jacob: Because these are urgent, the priest is entitled to allow it.11

Urgency, as often is the case with canonical sources, is a reason for breaking the norm. Laypeople are not allowed, normally, to cross the threshold unless there is a special reason. In the canon that follows, Jacob says that a layperson may take the Eucharist from the paten if there is no priest present. 12 Boundary-breaking is permitted when there is no way to uphold the norm. In canon 19 of the Synod of Laodicea it is stated that only the priesthood may go to the altar to receive the Eucharist. 13 In the same synod, of Laodicea, it is said that women may not enter the altar. 14 The following canon of John of Ephesus is perhaps a very clear example of how the altar is viewed as something sacred that ought to be approached, and thus the boundary be crossed, properly:

For a discussion about Jacob’s question-and-answer type of canons with regard to the eucharist please see the following: Jack Boulos Victor Tannous, The Making of the Medieval Middle East : Religion, Society, and Simple Believers (Princeton: Princeton University Press, 2018), chap. 5. 11 Arthur Vööbus, ed., The Synodicon in the West Syrian Tradition., Corpus Scriptorum Christianorum Orientalium ; 376. Scriptores Syri ; 164 (Louvain, 1976), 238. 12 Vööbus, 239. 13 Vööbus, 122. 14 Vööbus, 125. 10

184

SACRED SPACE IN SYRIAC ORTHODOX LITURGY We have learned that certain priests, not having learned well (the liturgy) of the offering of the oblation, go audaciously on and ascend (to the altar) in that terrible moment in order to offer the oblation, praying and they become troubled and a cause of laughter and improper murmurs at that hour (of awe) among those who are gathered. No person shall dare to do something like this, but must (first) learn the (whole ritual) of the eucharist having recited it before someone who knows it well. 15

The gravity of the eucharistic liturgy is emphasized in this canon and the gravity with which a priest must perform the eucharistic liturgy. This is a different kind of boundary breaking, namely, to not offer the Eucharist in a worthy manner. Yet another peculiar canon of Jacob of Edessa clarifies that laypeople may not touch the vessels of the altar: Addai: Is it right for a priest to bring an empty cup for a sick person or a belt of the altar in order to sign him by it because of his pain? Or the gospel? Jacob: It should not at all (be the case) that the sick should touch something of the vessels of the altar, except that he shall be anointed by the oil of prayer in the name of the Lord. But the gospel, if they ask for it – this is not forbidden. 16

These are examples which corroborate how the altar is perceived, not by saying what it is, but by setting a boundary regarding what is allowed to be done in it and more so by whom. These boundaries are implicit or hidden. To enter a room where you are not allowed to be in, reveals attitudes towards that room. The preparation of the priest, commentaries and canonical sources manifest the sacrality of the sanctuary. The sanctuary and the altar are thresholds which are not crossed easily by anybody. Next, I will turn to the Sedrō of Entrance and analyze what it expresses about the sanctuary and the altar.

15 16

Vööbus, 148. Vööbus, 240.

CHAPTER FIVE. RITUAL PLACE

185

SEDRŌ OF ENTRANCE ON THE ALTAR AND SANCTUARY: HOLY OF HOLIES, MIDDLE EARTH, GARDEN OF EDEN AND THRONE ROOM OF GOD “See, I stand in the land of fire and before the scorching bema.” Sedro of Entrance, BL Add 14498, f6r

The different Sedrē of Entrance use two types of images when describing the sanctuary, the dwelling place of God who is above in heaven and the place where Christ is being sacrificed. The former image is a cosmic image, and the latter emplaces the sanctuary in Jerusalem. The sedrē are prayed at the entrance into the altar and actualizes different themes. The celebrant would have stood in front of the altar table praying the Sedrō of Entrance. The people gathered and standing in the nave would have listened to this prayer and await the celebrant to enter/ascend the altar and perform the eucharistic liturgy and pray the Anaphora. As some of these sedrē suggest, sweet incense would be accompanying the prayer. Ritualization, namely the combination of praying, entering, the use of incense and removal of the gospel book, created an aura of sanctity, amplifying the sense of imagining the sanctuary as the dwelling place of God. This has been expressed felicitously by Peter Brown in the following way: In a Late Antique church, the processional movements, the heavy silver of the sacred vessels and the binding of the gospel books as they flashed by on their way to the altar, the mysterious opacity of the curtains shrouding the entrance … these things themselves were the visual ‘triggers’ of a Late Antique worshipper’s sense of majesty. Indeed, it is in such terms that Late Antique sources describe their churches … They are ho topos, the ‘place’ where it was possible to share for a moment in the eternal repose of the saints in paradise. 17

Peter Robert Lamont Brown, “Art and Society in Late Antiquity,” in Age of Spirituality: A Symposium [Held in Conjunction with the Exhibition, Age of Spirituality... Held at The Metropolitan Museum of Art, Nov. 19, 1977

17

186

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

With that in mind, let me turn to the analysis of the sedrē. In S6 the altar is described as an earthly object being approached as well as the “holy altar which is above in heaven.” 18 Both the heavenly and the earthly altars belong to God and is the place where God is portrayed to be present. God is not only portrayed to be present on the altar, but also in the ritual body. The following excerpt exemplifies how divine presence is portrayed: 19 Give us Lord God [the gift to] approach your holy altar with spiritual understanding; thoughts of the heart that consider you; a pure and holy conscience; a soul pure and free from the influence of sin; hearts pure from the wound of sin, let us approach your holy altar as you give us the gift of your Holy Spirit and extract from us all the dirt of flesh and spirit. As you are being uplifted by our lips openly and with our thoughts hiddenly, Jesus the word of God, we become for you, your Father and your Holy Spirit, divine and holy resting places, temples and dwelling places; holy priests who keep the word of life.

̈ ‫ܕܒܣܘܟܠܐ‬ ‫ܗܒ ܠܢ ܡܪܝܐ ܐܠܗܐ‬ ̈ ̈ ‫ܕܡܣܩܢܐ‬ ‫ܘܒܡܚܫܒܬܐ‬ ‫̈ܪܘܚܢܝܐ‬ ̈ ‫ ܘܒܬܐܪܬܐ‬.‫ܕܠܒܘܬܐ ܕܠܘܬܟ‬ ‫ܕܟܝܬܐ ܘܩܕܝܫܬܐ ܘܒܢܦܫܐ ܕܕܟܝܐ‬ .‫ܘܡܨܠܠܐ ܡܢ ܬܐܛܪܐ ܕܚܛܝܬܐ‬ ̈ ̈ ‫ܘܒܠܒܘܬܐ‬ ‫ܕܟܝܐ ܡܢ ܫܘܚܬܐ‬ ‫ ܢܬܩܪܒ ܠܘܬ ܡܕܒܚܟ‬.‫ܕܚܛܝܬܐ‬ ‫ ܟܕ ܡܫܟܢ ܐܢܬ ܠܢ‬.‫ܩܕܝܫܐ‬ ‫ ܘܕܚܩ‬.‫ܡܘܗܒܬܐ ܕܪܘܚܐ ܩܕܝܫܐ‬ ̇ ‫ܐܢܬ ܡܢܢ‬ ‫ܟܠܗ ܨܐܘܬܐ ܕܒܣܪܐ‬ ̈ ‫ ܟܕ ܡܙܕܝܚ ܐܢܬ ܒܣܦܘܬܢ‬.‫ܘܕܪܘܚܐ‬ ̈ .‫ܘܒܚܘܫܒܝܢ ܟܣܝܐܝܬ‬ .‫ܓܠܝܐܝܬ‬ ‫ ܟܕ ܗܘܝܢܢ‬.‫ܝܫܘܥ ܡܠܬܐ ܐܠܗܐ‬ ‫ܠܟ ܘܠܐܒܘܟ ܘܠܪܘܚܟ ܩܕܝܫ ܒܟܠ‬ ̈ ‫ܐܠܗܝܐ‬ ̈ ̈ ̈ ‫ܘܩܕܝܫܐ‬ ‫ܘܗܝܟܠܐ‬ ‫ܐܘܘܢܐ‬ ̈ ̈ ‫ܘܒܝܬ ܡܥܡܪܐ ܘܟܗܢܐ ܩܕܝܫܐ‬ ̈ ‫ܐܚܝܕܝ ܡܠܬܐ‬ ̈ .‫ܕܚܝܐ‬

Expressions such as, “let us approach your holy [italics added] altar” suggest that the altar is perceived as representing the dwelling place of God which cannot easily be approached. The term “let us” indicates that approaching the altar is a gift of God. Those that approach should be free from all kinds of

– Feb. 12, 1978], ed. Kurt Weitzmann (New York : The Metropolitan museum of art; 1980), 25. 18 BL Add 14494 f5r. 19 S6

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unworthiness. 20 This echoes the severe instructions of John of Dara who spoke of the altar as the dwelling place of God and who reminded his readers that the priest and deacons should approach the altar in a worthy manner. 21 Further in the prayer the altar is portrayed as being “above in heaven.” The gift of the Spirit is what makes it possible for an approach to the altar and thus to celebrate the eucharistic liturgy. In the excerpt of this sedrō, we see an example of the different possibilities for identifying the presence of God. This sedrō portrays God to be on the altar and the possibility for the participants in the liturgy to becoming the dwelling places of God. It should also be noted that the prayer uses the first-person plural. In other words, it is a prayer expressed in the name of the ritual body. In S2 the altar is not mentioned. It rather expresses the notion that the community stands before God: 22 You have made us worthy, wretched and earthlings, to stand before you and to offer service to your divine and incomprehensible mysteries, which even the angels desire to glance.

Given the context of the liturgy, and the fact that this prayer is said at the entrance into the altar and celebration of the Eucharistic liturgy it seems quite clear that “to stand before you” means standing in front of the altar. The prayer is expressed in the first-person plural, indicating that the entire ritual body is included. It uses the perfect form (‫ )ܐܫܘܝܬܢ‬which means that the ritual body has been granted worthiness to stand before God rather than expressing a desire to be worthy to enter. S3 differs from the above-quoted text in that it expresses a desire to be bold to enter the holy place: You Lord have called us, do not push us away. You have examined us, do not despise your

‫ ܗܘ ܕܩܪܝܬ ܠܢ ܠܐ‬.‫ܐܢܬ ܗܟܝܠ ܡܪܝܐ‬ ‫ ܗܘ ܕܒܩܝܬ ܠܢ ܠܐ ܬܣܠܐ‬.‫ܬܕܚܘܩܢ‬ ̈ ‫ܠܥܒܕܝܟ ܘܪܘܚܟ ܩܕܝܫܐ ܠܐ ܬܣܒ‬

The theme of dirt is something worthwhile returning to, which I will in next chapter. 21 Compare with: John of Dara, Commentary on the Eucharist, chap. 2. 22 BL Add 14495, BL Add 14496, BL Add 17128, Paris Syriaque 71, BL Add 14498, BL Add 14499, BL Add 14499 20

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

servants, and do not take away your Holy Spirit from us. But rather grant us boldness to enter your holy place which your onlybegotten Son renewed for us: a new and living path and dissolved the wall of enmity and united those on earth with those in heaven. The two he brought together.

‫ܡܢܢ ܐܠܐ ܗܒ ܠܢ ܦܐܪܪܣܝܐ‬ ̈ ‫ܠܡܥܠܬܐ‬ ̇ ‫ܕܩܘܕܫܐ ܕܝܠܟ‬ ‫ܗܝ ܕܚܕܬ ܠܢ‬ ‫ ܟܕ‬.‫ܝܚܝܕܝܟ ܐܘܪܚܐ ܚܕܬܐ ܘܚܝܬܐ‬ ‫ܠܣܝܓܐ ܕܒܥܠܕܒܒܘܬܐ ܫܪܐ ܐ̈ܪܥܢܐ‬ ̈ ‫ ܬ̈ܪܬܝܗܝܢ ܐܝܬܝ‬.‫ܫܡܝܢܐ ܐܠܘܬ‬ ‫ܥܡ‬ .‫ܠܚܕܐ‬

Now Lord lover of mankind: accept this incense from our wretched hands. Be in our midst, with the operation of your divinity, touch our hidden parts and examine our unknown parts. Enter our thoughts and minds and scrutinize them.

‫ ܟܕ ܡܩܒܠ‬.‫ܗܫܐ ܡܪܝܐ ܪܚܡ ܐܢܫܐ‬ ̈ ̈ ‫ܐܢܬ‬ ‫ܐܝܕܝܐ ܕܝܠܢ‬ ‫ܠܒܣܡܐ ܗܠܝܢ ܡܢ‬ ̈ .‫ܕܘܝܐ ܒܡܨܥܬܐ ܕܟܠܢ ܗܘܝ‬ ‫ ܓܘܫ‬.‫ܒܡܥܒܕܢܘܬܐ ܕܐܠܗܘܬܟ‬ ̈ ‫ܟܣܝܬܢ ܘܒܨܝ ܠܠܐ‬ ̈ ‫ ܥܘܠ‬.‫ܝܕܝܥܬܢ‬ ̈ .‫ܠܬ̈ܪܥܝܬܢ ܘܚܘܫܒܝܢ ܒܩܝ‬

The prayer suggests that the Holy Spirit has been given but in order for the priest to be able to enter he needs boldness or confidence. The Syriac term used is a transliterated Greek term parrhesia (παρρησία). The term is important and carries the connotation of confidence to address God and here, to approach God. The term appears in Greek rhetorical texts 23 and in the New Testament it appears a total of 31 times. 24 The excerpt of the prayer above seems to have the Epistle to the Hebrews 10 and Ephesian 2:14 as intertexts. The motif of “boldness to enter the holy of holies” and of “the new path” echoes Hebrews 10:19, while the motif of the “wall of enmity” echoes the text of Ephesians 2:14. The entire tenth chapter of the Letter to the W.C van Unnik, “Παρρησία in the Catechetical Homilies of Theodore of Mopsuestia,” ed. Christine Mohrmann, Mélanges Offerts à Mademoiselle, 1966, 12–22. 24 “Parrhesia Meaning in Bible – New Testament Greek Lexicon – New American Standard,” Bible Study Tools, accessed March 25, 2020, https://www.biblestudytools.com/lexicons/greek/nas/parrhesia.html. 23

CHAPTER FIVE. RITUAL PLACE

189

Hebrews is an exposition on the sacrifice of Christ and the idea that he has been sacrificed once and for all. It refers to the typology of the cult of sacrifice of the temple period and how Christians now, through the sacrifice of Christ, have boldness to enter the holy place. This prayer seems to express this notion. The following table illustrates, by juxtaposing the texts, their intertextuality: Hebrews 10:19 25 We have, therefore my brethren, boldness to enter the holy place through the blood of Jesus who renewed for us a path of life.

Syriac Peshitta, Hebrews 10:19

Sedro

Sedro

‫ܐܝܬ ܠܢ ܗܟܝܠ‬ ̈ ‫ܐܚܝ ܓܠܝܘܬ‬ ̈ ‫ܒܡܥܠܢܐ ܐܦܐ‬ ‫ܕܒܝܬ ܩܘܕܫܐ‬ .‫ܒܕܡܗ ܕܝܫܘܥ‬ ̈ ‫ܘܐܘܪܚܐ‬ ‫ܕܚܝܐ‬ .‫ܕܚܕܬ ܠܢ‬

‫ܗܒ ܠܢ‬ ‫ܦܐܪܪܣܝܐ‬ ‫ܠܡܥܠܬܐ‬ ̈ ‫ܕܩܘܕܫܐ ܕܝܠܟ‬ ̇ ‫ܗܝ ܕܚܕܬ ܠܢ‬ ‫ܝܚܝܕܝܟ ܐܘܪܚܐ‬ ‫ܚܕܬܐ ܘܚܝܬܐ‬

But rather grant us boldness to enter your holy place. That which your only begotten Son renewed for us: a new and living path.

The Peshitta renders the Greek word parrhesia in Syriac as galyut ̈ appē (‫)ܓܠܝܘܬ ܐܦܐ‬. The literal meaning of the word galyut appē is “uncovering of the face” while the Greek word means “boldness” or “confidence.” Syriac translators have made different choices in translating the term. 26 Sebastian Brock gives the following explanation for the complexity in translating the Greek term into Syriac and the meaning of the term in the baptismal context: 27 316F

317F

The Greek parrhesia is as difficult to translate in Syriac as it is in ̈ English. ‘Uncovering of the face’, ‫ܓܠܝܘܬ ܐܦܐ‬/ galyut appē, was My translation See the following which provides a table for the use of the word in different Syriac sources, not focusing on meaning rather on orthography. Aaron Michael Butts, Language Change in the Wake of Empire (Eisenbrauns, 2016), 82. 27 Sebastian Brock, The Holy Spirit in the Syrian Baptismal Tradition, 1st Gorgias press ed, Gorgias Liturgical Studies 4 (Piscataway, N.J: Gorgias Press, 2008), 70. 25 26

190

SACRED SPACE IN SYRIAC ORTHODOX LITURGY one solution to the early translators, but more frequently the Greek term itself was taken over as a loan word. In the baptismal context the word means ‘freedom to speak to God,’ ‘confidence,’ and above all the freedom to address God as ‘Father.’

Even if Brock speaks about the baptismal context the meaning of the word is also applicable here. Boldness or confidence in this context is, as the prayer suggests, about entering the holy place. This can be further illustrated by the following tables which records all the occurrences of both terms: Sedro nr. S3

S15

S15

Parrhesia

But rather grant us boldness to enter your holy place. For you have made us the unworthy worthy to enter the inner parts of your holy of holies, where even angels desire to gaze. Oh to this familiar boldness, this divine love, this gift and salvation which in the middle of earth has been given to us.

We pray that you grant us this O Lord God, that with boldness from you, with purity and holiness, we may enter while being dressed in a cloak with luminous stones, beryl and valuable and expensive gems and previous pearls belonging to righteous servants.

‫ܐܐܠ ܗܒ ܠܢ ܦܐܪܪܣܝܐ‬ ‫ܕܩܘܕܫܐ ܕܝܠܟ‬ ̈ ‫ܠܡܥܠܬܐ‬ ‫ܕܐܫܘܝܬ ܠܢ ܗܢܘܢ ܕܐܠ ܫܘܝܢ‬ ‫ܗܘܝܢ ܠܡܥܠܬܐ ܕܠܩܕܘܫ‬ ‫ ܐܠܝܟܐ‬.‫ܩܘܕܫܝܢ ܓܘܝܐ‬ ̈ ‫ܡܐܠܟܐ‬ ̈ ‫ܕܪܓܝܢ ܐܦ‬ ‫ ܐܘ ܠܦܐܪܣܝܐ ܗܕܐ‬.‫ܕܢܕܝܩܘܢ‬ ‫ ܐܘ ܠܪܚܡܬܐ ܗܕܐ‬.‫ܒܝܬܝܬܐ‬ ‫ܐܠܗܝܬܐ ܐܘ ܠܫܘܟܢܐ‬ ‫ܨܥܬܗ ܕܐܪܥܐ‬ ̇ ‫ܘܦܘܪܩܢܐ ܕܒܡ‬ .‫ܐܬܝܗܒ ܠܢ‬ .‫ܐܘ ܡܪܝܐ ܘܐܠܗܐ‬ ‫ܕܒܦܐܪܣܝܐ ܕܡܢ ܠܘܬܟ܆‬ ‫ܒܕܟܝܘܬܐ ܘܒܩܕܝܫܘܬܐ ܢܥܘܠ‬ ‫ ܗܘ‬.‫ܟܕ ܡܥܛܦܝܢܢ ܒܡܥܦܪܐ‬ ‫ܘܒܒܪܘܐܠ‬ ̈ ‫ܢܗܝܪܬܐ‬ ̈ ‫ܕܒܟܐܦܐ‬ ̈ ‫ܘܛܒܥܐ ̈ܪܝܫܝܐ ܘܡܪܓܢܝܬܐ‬ ̈ ‫ ܗܢܘ‬.‫ܝܩܝܪܬܐ ܡܬܗܦܟ ܗܘܐ‬ ̈ ‫ܕܥܒܕܐ ܕܙܕܝܩܘܬܐ‬ ̈ ‫ܕܝܢ‬

The following table records the occurrences of galyut appē:

CHAPTER FIVE. RITUAL PLACE Sedro nr S9

S8

191

galyut appē

Make also us worthy to enjoy with boldness participation and mingling in this spiritual sacrifice. Prepare us to, with purity and holiness, approach this rational service of this great and heavenly mystery; not with guile and not with pride not with division and monetary thought and not with dirty clothes of filth and sin, but with a strong heart and pure soul, humble thought, elevated mind, and uncovered faces that have gained complete boldness.

‫ܐܫܘܐ ܐܦ ܠܢ ܕܒܓܠܝܘܬ‬ ̈ ‫ܐܦܐ ܢܬܒܣܡ ܡܢ ܚܘܠܛܢܐ‬ ‫ܘܫܘܬܦܘܬܐ ܕܕܒܚܬܐ ܗܕܐ‬ .‫ܪܘܚܢܝܬܐ‬ ‫ܘܥܬܕ ܠܢ ܕܒܕܟܝܘܬܐ‬ ‫ܘܒܩܕܝܫܘܬܐ ܢܬܩܪܒ‬ ‫ܠܬܫܡܫܬܐ ܗܕܐ ܡܠܝܠܬܐ‬ .‫ܕܪܐܙܐ ܗܢܐ ܪܒܐ ܘܫܡܝܢܐ‬ ‫ ܠܐ‬.‫ܠܐ ܒܢܟܠܐ ܠܐ ܒܪܡܘܬܐ‬ ‫ܒܦܠܝܓܘܬܐ ܠܐ ܒܚܘܫܒܐ‬ ‫ܡܘܡܝܐ ܐܦܠܐ ܒܠܒܘܫܐ‬ ‫ ܐܠܐ‬.‫ܨܐܐ ܕܥܘܠܐ ܘܚܛܝܬܐ‬ ‫ܒܠܒܐ ܬܩܢܐ ܘܒܢܦܫܐ‬ ‫ ܘܒܬܪܥܝܬܐ‬.‫ܙܗܝܬܐ‬ ‫ܡܟܝܟܬܐ ܘܒܗܘܢܐ ܪܡܐ‬ ̈ ̈ ‫ܘܒܐܦܐ ̈ܓܠܝܬܐ‬ ‫ܕܩܢܝܢ‬ .‫ܦܐܪܪܝܣܝܐ ܡܫܡܠܝܬܐ‬

As we see in this table the terms refer to boldness to approach God and to address God and further to participate in the sacrifice which will take place on the altar. In one of the sedrē quoted above the terms occur together as “uncovered faces that have gained complete boldness.” This occurrence refers to a preparedness to enter the altar in order to celebrate the eucharistic liturgy, as in the other cases. The altar is referred to as the holy place for which boldness is needed to enter. 28 It is 28 The term parrhesia is found widely in the Syriac literature. Apart from liturgical texts it is also found in martyrdom accounts as exemplified in the following text Christian C. Sahner, Christian Martyrs under Islam: Religious Violence and the Making of the Muslim World (Princeton: Princeton University Press, 2018), 136–37, http://media.library.ku.edu.tr/BookCoverImages/christian_martyrs.jpg; The term is also attested in Syriac mystical writings. In this context it means that the mystic has confidence to address God freely. See especially John Dalyata’s 19 homily in this work. Brian Edric Colles, The Mysticism of

192

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

further referred to, as indicated above, the place where the wall of enmity between heaven and earth was dissolved. The intertext of the passage seems to be Ephesians 2:14: Ephesians 2:14

He is our peace. He who made the two one and dissolved with his flesh the wall which was standing in the middle and the enmity.

Peshitta

S3

S3

.‫ܗܘܝܘ ܓܝܪ ܫܝܢܢ‬ ̇ ‫ܗܘ ܕܥܒܕ‬ ‫ܬ̈ܪܬܝܗܝܢ ܚܕܐ܇‬ ‫ܘܫܪܐ ܣܝܓܐ‬ ‫ܕܩܐܡ ܗܘܐ‬ ‫ܒܡܨܥܬܐ‬ ‫ܘܒܥܠܕܒܒܘܬܐ‬ .‫ܒܒܣܪܗ‬

‫ܟܕ ܠܣܝܓܐ‬ ‫ܕܒܥܠܕܒܒܘܬܐ‬ ‫ܫܪܐ ܐ̈ܪܥܢܐ ܥܡ‬ ̈ .‫ܫܡܝܢܐ ܐܠܘܬ‬ ‫ܬ̈ܪܬܝܗܝܢ ܐܝܬܝ‬ .‫ܠܚܕܐ‬

and dissolved the wall of enmity and united those on earth with those in heaven. The two he brought together.

The new living path, in the context of this prayer, involves the dissolving of the so-called wall between heaven and earth. The prayer creatively joins two motifs together, “the new path” and the removal of the “wall of enmity.” In Ephesians, the wall of enmity is said to be in the middle, which the sedrō does not explicitly say. The second part of the sedrō plays perhaps on the motif of “in the middle” when it prays that God be “in the middle” of the community. The church becomes the center of earth or middle earth, between heaven and earth. This idea is also expressed very clearly in two other sedrē. The following excerpts of the sedrē illustrate this clearly: For it is right to give you praise and worship, God lover of mankind. For

S15

‫ܐܘ ܟܡܐ‬ ‫ܦܐܝܐ‬ ‫ܘܡܬܬܚܝܒܐ‬ ‫ܠܟ ܬܫܒܘܚܬܐ‬ ‫ܘܣܓܕܬܐ‬ ‫ܐܠܗܐ ܪܚܡ‬

S20

‫ܬܘܪܐ ܕܦܛܡܐ‬ ‫ܐܡܪܗ ܕܐܠܗܐ‬ ‫ ܕܥܠ ܨܠܝܒܐ‬.‫ܚܝܐ‬ ‫ܒܡܨܥܬܐ‬ ‫ܕܥܡܪܬܐ‬ ‫ ܘܒܪܘܚܐ‬.‫ܐܬܢܟܣ‬

The fat oxen, the lamb of the living God, who on the cross in the middle of

John of Saba (Unpublished Ph.D dissertation University of Melbourne, 1969), https://minervaaccess.unimelb.edu.au/handle/11343/35391?show=full.

CHAPTER FIVE. RITUAL PLACE you have made the unworthy worthy to enter the inner parts of your holy of holies, where even angels desire to gaze. Oh to this familiar boldness, this divine love, this gift and salvation which in the middle of the earth has been given to us [bold added]. Not even to angels and archangels has this gift been given. Not even the beloved gathering of the living Israel received this.

‫ ܕܐܫܘܝܬ‬.‫ܐܢܫܐ‬ ‫ܠܢ ܗܢܘܢ ܕܠܐ‬ ‫ܫܘܝܢ ܗܘܝܢ‬ ‫ܠܡܥܠܬܐ‬ ̈ ‫ܕܠܩܕܘܫ‬ ‫ܩܘܕܫܝܢ‬ ‫ ܠܐܝܟܐ‬.‫ܓܘܝܐ‬ ‫ܕܪܓܝܢ ܐܦ‬ ̈ ‫ܡܠܐܟܐ‬ ‫ ܐܘ‬.‫ܕܢܕܝܩܘܢ‬ ‫ܠܦܐܪܣܝܐ ܗܕܐ‬ ‫ ܐܘ‬.‫ܒܝܬܝܬܐ‬ ‫ܠܪܚܡܬܐ ܗܕܐ‬ ‫ܐܠܗܝܬܐ ܐܘ‬ ‫ܠܫܘܟܢܐ‬ ‫ܘܦܘܪܩܢܐ‬ ̇ ‫ܕܒܡܨܥܬܗ‬ ‫ܕܐܪܥܐ‬ ‫ ܠܐ‬.‫ܐܬܝܗܒ ܠܢ‬ ̈ ‫ܠܡܠܐܟܐ‬ ‫ܓܝܪ‬ ‫ܘܠܐ ܠ̈ܪܝܫܝ‬ ̈ ‫ܡܠܐܟܐ ܐܦܠܐ‬ ‫ܟܢܘܫܬܐ ܗܝ‬ ‫ܪܚܝܡܬܐ‬ ̈ ‫ܕܐܝܣ̈ܪܠܝܐ‬ ‫ܚܝܐ‬ ‫ܕܐܝܟ ܗܠܝܢ‬ ‫ܢܣܒܬ‬

‫ܕܠܥܠܡ ܢܦܫܗ ܩܪܒ‬ ‫ܐܠܗܐ ܐܒܘܗܝ‬ ‫ܘܒܕܡܗ ܚܣܝܐ‬ ‫ܠܡܬܥܡܪܢܝܬܐ‬ ‫ ܦܨܚܐ ܕܝܠܢ‬.‫ܕܟܝ‬ ‫ܫܪܝܪܐ ܕܢܚܬ ܠܐ‬ ‫ܗܘܠܢܐܝܬ ܡܢ‬ ‫ܫܡܝܐ ܘܗܘܐ‬ ̈ ‫ܠܚܡܐ‬ ‫ܕܚܝܐ‬

193 earth was slaughtered [bold added]. In the spirit, forever, he offered himself to God the Father and with his forgiving blood he cleaned the world. Our true pesach who descended immaterially from heaven and became the bread of life.

Different motifs are brought together in these prayers: salvation, the sacrifice of Christ on the cross, Christ as the bread of life and the cross standing in the middle of the earth. The tradition of identifying the cross to be standing in the middle of earth goes

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

probably back to the 5th or 6th century and can be found in the Syriac work called The Cave of Treasures, which describes the history of the world from creation and onwards. In this work, Golgotha is identified to be the middle of the earth on which the cross is standing. 29 The sedrē identify the altar to be this middle of earth. In other words, the worshipping community is emplaced before God, in the middle of the earth, Golgotha, where the cross of Christ stands, where the wall between heaven and earth was brought down. I imagine that the participants of the liturgy would have been aware of the popular story that Adam, the first human, had been buried at Golgotha, a story which usually is attributed to Origen and attested in both Greek and Latin. 30 This story became widely popular and can be found among various writings of Late Antiquity. Ephrem the Syrian knows of this tradition and writes thus: 31 I saw the one carrying heaven and earth, willingly carrying his cross on his shoulder, going out to Golgotha, where Adam was buried.

̇ ‫ܚܙܝܬܗ‬ ‫ ܠܐܪܥܐ‬.‫ܠܗܘ ܕܛܥܝܢ‬ .‫ܘܠܫܡܝܐ‬ .‫ ܙܩܝܦܗ ܥܠ ܟܬܦܗ‬.‫ܕܛܥܝܢ ܒܨܒܝܢܗ‬ .‫ ܕܬܡܢ ܩܒܝܪ ܐܕܡ‬.‫ܘܢܦܩ ܠܓܓܘܠܬܐ‬

See the following pages for a discussion about how Golgotha is portrayed as the middle of earth Sergey Minov, Syriac Christian Identity in Late Sasanian Mesopotamia: The Cave of Treasures in Context (Unpublished dissertation Hebrew University, 2013), 33, 197. 30 For a discussion on the burial of Adam see the following work. Origen is quoted both in Greek and a later Latin rendering of the same story. In one version Origen attributes the story to the Hebrews (the Greek version) and in the Latin it is omitted. This work also takes into account early Jewish texts on the burial place of Adam. Emmanouela. Grypeou, The Book of Genesis in Late Antiquity : Encounters between Jewish and Christian Exegesis (Boston: Brill, 2013); The burial place of Adam is identified to be the Temple site in Medieval Jewish tradition. See the following for a discussion about this. Smith, To Take Place, 84. 31 Hymni Dispersi XX in Ephraem, Sancti Ephraem Syri Hymni et Sermones, ed. Thomas Joseph Lamy (Mechliniæ: H. Dessain, Summi Pontificis, S. Congregationis de Propaganda Fide et Archiepiscopatus Mechliniensis Typographus, 1882), vol. 4. 29

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In S15 the liturgical celebration is situated in Jerusalem and expressed in the following way: They were granted access to the temporal tabernacle. We have been granted access to the Jerusalemite church, in which the royal table is set, where the rational and bloodless sacrifice is seen.

‫ܠܗܠܝܢ ܡܥܠܬܐ ܕܠܡܫܟܢܐ ܙܒܢܝܐ‬ ‫ ܚܢܢ ܓܝܪ ܠܥܕܬܐ ܗܝ‬.‫ܘܠܐ ܡܩܘܝܢܐ‬ ̇ ‫ܕܒܗ ܦܬܘܪܐ‬ ‫ ܗܕܐ‬.‫ܐܘܪܫܠܡܝܬܐ‬ ‫ܗܘ ܡܠܟܝܐ ܡܬܩܝܢ ܘܕܒܚܐ ܡܠܝܠܐ‬ ‫ܘܕܠܐ ܕܡܐ ܥܠܘܗܝ ܡܬܚܙܐ‬

The altar is portrayed as the central place of creation and the renewal of creation. The altar is Golgotha, and Golgotha is where Christ was crucified; Christ was crucified where Adam was buried. Golgotha is furthermore the middle of the earth where the wall of enmity was brought down. George the bishop of the Arabs portrayed the altar as the “Tree of Life” which was portrayed to be a type for the cross: 32 Their entrance during the service to the temple [italics added] signifies their entrance into the kingdom of heaven and their return to paradise from where the children of Adam went out, and it signifies the joy of the angels for them. The entrance of the males to the holy of holies signifies their approach to the Tree of Life which Adam was restrained from in the beginning due to his trespass of the commandment.

‫ܡܥܠܬܗܘܢ ܕܒܬܫܡܫܬܐ ܠܗܝܟܠܐ‬ ‫ܡܘܕܥܐ܆ ܥܠ ܡܥܠܬܗܘܢ‬ ‫ܕܠܡܠܟܘܬܐ ܕܫܡܝܐ ܘܦܢܝܗܘܢ‬ ‫ܕܠܦܪܕܝܣܐ ܗܘ ܕܢܦܩ ܡܢܗ ܗܢܘܢ‬ ̈ ‫ܕܒܝܬ ܐܕܡ ܘܥܠ ܚܕܘܬܐ‬ ‫ܕܡܠܐܟܐ‬ ‫ ܡܥܠܬܗܘܢ ܕܝܢ‬.‫ܕܡܛܠܬܗܘܢ‬ ̈ ‫ܩܘܕܫܝܢ܆‬ ‫ܕܕܟ̈ܪܐ ܕܠܒܝܬ ܩܕܘܫ‬ ̈ ‫ܡܬܩܪܒܢܘܬܐ ܕܠܘܬ ܐܝܠܢܐ ܕܚܝܐ‬ ‫ܡܫܘܕܥܐ ܗܘ ܕܐܙܕܓܪ ܡܢܗ ܐܕܡ‬ ‫ܡܢ ܫܘܪܝܐ ܡܛܠ ܥܒܪ ܦܘܩܕܢܐ܀‬

The idea that the Tree of Life is a type for the cross is found throughout Syriac authors. 33 This imagery is found in Ephrem and

Connolly, Two Commentaries on the Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bār Kēphā, fol. 187b. 33 In this work the early Syriac fathers are widely quoted where they express the view of the Tree of Life to be a type for the Cross. Cyril 32

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in Jacob of Sarug. It is not found in later Syriac Orthodox liturgical commentaries. But it is likely that the hymns of the popular Jacob and Ephrem were heard in the liturgy. 34 Hence, the imagery of the cross as standing in the middle of Garden of Eden as the fulfillment of the type of the Tree of Life seems to have been a known idea. S13 refers to the altar as the place where the glory of God resides and as the land of fire, referring to the vision of Ezekiel: Praise be to you, heavenly high priest. Through your gift the succession of the priesthood was handed over to the priests, prophecy to the prophets and spiritual streams to the apostles; the good shepherd who became an offering and who sanctified his flock with his sacrifice; who accepts offerings and who be-

.‫ܫܘܒܚܐ ܠܟ ܪܝܫ ܟܘܡܪܐ ܫܡܝܢܐ‬ ‫ܕܒܡܘܗܒܬܟ ܪܕܐ ܝܘܒܠܐ‬ ̈ ‫ ܘܢܒܝܘܬܐ‬.‫ܠܟܗܢܐ‬ ‫ܕܟܗܢܘܬܐ‬ ̈ ̈ ‫ܠܢܒܝܐ‬ ̈ ‫ܘܫܦܥܐ ̈ܪܘܚܢܝܐ ܠܫܠܝܚܐ‬ ‫ܪܥܝܐ ܛܒܐ ܕܗܘܐ ܕܒܚܐ ܘܩܕܫ‬ ‫ ܡܩܒܠ ܩܘ̈ܪܒܢܐ‬.‫ܒܕܒܚܗ ܠܡܪܥܝܬܗ‬ ‫ܕܗܘܐ ܩܘܪܒܢܐ ܠܝܠܘܕܗ ܘܦܢܝ‬ ̈ ̈ .‫ܛܘܒܐ‬ ‫ܠܡܣܟܠܢܐ ܠܦܪܕܝܣܐ ܕܡܠܐ‬

Aphrem Karim, Symbols of the Cross in the Writings of the Early Syriac Fathers (Piscataway, N.J: Gorgias Press LLC, 2004). 34 We know that teaching hymns and types of Syriac hymns were used liturgically. But exactly which ones and how they were spread and circulated is an understudied subject. Even in cases when we have prayer books it is not quite known how widely they were used. See: Kathleen E. McVey, “Were the Earliest Madrashe Songs or Recitations?,” in After Bardaisan – Studies on Continuity and Change in Syriac Christianity in Honour of Professor Han J.W. Drijvers, Orientalia Lovaniensia Analecta 89 (Leuven: Peeters, 1999), 185–99; Forness’ dissertation discusses how homilies, which later are sung in liturgical contexts, were spread. See: Philip Michael Forness, Preaching Christology in the Roman Near East : A Study of Jacob of Serugh (Oxford University Press USA – OSO, 2018); Harvey discusses eloquently in this work the ministry of sacred music of the daughters of the covenant. She also addresses what they sang. See: Susan Ashbrook Harvey, “Revisiting the Daughters of the Covenant – Women’s Choirs and Sacred Song in Ancient Syriac Christianity,” Hugoye: Journal of Syriac Studies 8 (2005): 125–49; In this dissertation, Jung discusses the possibility of Ephrem’s teaching hymns being used for catechetical teaching. See: Jung Kim, “Catechesis and Mystagogy in St. Ephrem the Syrian: The Liturgy of Baptism and the Madrashe” (Ph.D dissertation, Boston University, 2013).

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came an offering to his Father and returned the sinners to paradise filled with blessedness. I thank you Lord for making me worthy in your mercy, while I am a wretched earthling. You gave me permission to enter the land where the glory of your divine mysteries rests. You have brought me into the elevated heights of the holy of holies of your greatness and mingled me with the order of the Cherubim who bless you and the Seraphim who sanctify you.

‫ ܕܐܫܘܝܬܢܝ‬.‫ܡܘܕܐ ܐܢܐ ܠܟ ܡܪܝܐ‬ ‫ܒܚܢܢܟ ܕܟܕ ܐܝܬܝ ܥܒܪܐ ܕܡܢ‬ ‫ ܝܗܒܬ ܠܝ ܕܐܥܘܠ ܠܐܬܪܐ‬.‫ܐܪܥܐ‬ ̈ .‫ܐܠܗܝܐ‬ ‫ܕܫܪܝܐ ܒܗ ܫܟܝܢܐ ܕ̈ܪܐܙܝܟ‬ ̈ ‫ܘܥܠܬܢܝ ܠ̈ܪܘܡܐ‬ ‫ܥܠܝܐ ܠܩܕܘܫ‬ ‫ܩܘܕܫܝܢ ܕܪܒܘܬܟ ܘܚܠܛܬܢܝ‬ ̈ ‫ܒܬܓܡܐ ܕܟ̈ܪܘܒܐ ܕܡܒܪܟܝܢ ܠܟ‬ .‫ܘܕܣ̈ܪܦܐ ܕܡܩܕܫܝܢ ܠܟ‬

See, I stand in the land of fire and before the scorching throne and ask mercy for your sheep and forgiveness for your entire flock. Open, Lord, your bountiful treasure before the wanting; pour your goodness on the sheep of your flock; erase the bill of the guilty ones; forgive the debts of sinners; erase from your book of justice the sinful deeds we are guilty of; let the lost ones return and be gathered to your flock; lift those who have fallen; support the weak; strengthen the feeble.

‫ܘܗܐ ܩܐܡ ܐܢܐ ܒܐܬܪܐ ܕܢܘܪܐ‬ ‫ܘܩܕܡ ܒܐܡܐ ܕܫܠܗܒܝܬܐ ܘܫܐܠ‬ ‫ܐܢܐ ܚܘܣܝܐ ܠܥܢܟ ܘܫܘܒܩܢܐ‬ ̇ ‫ ܦܬܚ ܡܪܝ ܓܙܟ‬.‫ܠܟܠܗ ܡܪܥܝܬܟ‬ ̈ ‫ ܘܐܫܦܥ‬.‫ܥܬܝܪܐ ܩܕܡ ܣܢܝܩܐ‬ ̈ ‫ ܬܠܘܚ‬.‫ܛܒܬܟ ܥܠ ܥܢܐ ܕܡܪܥܝܬܟ‬ ̈ ‫ ܚܣܐ‬.‫ܕܚܝܒܐ‬ ̈ ‫ܐܫܛܪܐ‬ ‫ܚܘܒܐ‬ ̈ ‫ܕܚܛܝܐ ܠܚܝ ܡܢ ܣܦܪܟ ܕܟܐܢܘܬܐ‬ ̈ ‫ ܢܦܢܘܢ ܐܒܝܕܐ‬.‫ܡܕܡ ܕܚܒܢܢ ܠܢ ܒܢ‬ ‫ܘܢܬܟܢܫܘܢ ܠܛܝܪܟ ܐܩܝܡ ܠܐܝܠܝܢ‬ ̈ ‫ܠܡܚܝܠܐ ܚܝܠ‬ ‫ܕܢܦܠܘ ܣܡܘܟ‬ .‫ܠܟ̈ܪܝܗܐ‬

To you, Lord, does your flock call, good shepherd who was crucified for it; you the church elevates, the living groom who was slaughtered for her; you the church praises through her

‫ܠܟ ܡܪܝ ܩܪܝܐ ܡܪܥܝܬܟ ܪܥܝܐ‬ ̈ ‫ܐܦܝ ̇ܗ ܠܟ ܗܘ‬ ‫ܛܒܐ ܕܐܨܛܠܒ ܥܠ‬ ‫ܡܪܡܪܡܐ ܥܕܬܟ ܚܬܢܐ ܚܝܐ‬ ̇ ‫ ܠܟ ܗܘ ܡܗܠܠܐ‬.‫ܚܠܦܝܗ‬ ‫ܕܐܬܢܟܣ‬ ̇ ̇ ‫ܕܝ‬ ̈ ‫ܒܦܘܡܐ‬ ‫ܠܕܝܗ ܡܦܢܝܢܗ ܕܡܢ‬ ‫ ܠܟ ܗܘ ܡܨܠܝܢ ̈ܡܣܟܢܐ‬.‫ܛܘܥܝܝ‬

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children, whom you have returned from perdition; to you the imprisoned look to, for release of bonds; to you the priests call, at the head of their dioceses; to you do we earnestly cry out in our defeat, you who alone are victorious; you who are the hidden and fiery coal, whom the fiery angels do not dare to approach; we who are feeble earthlings, you have made worthy to serve you as priests.

̈ ‫ ܠܟ ܚܝܪܝܢ‬.‫ܕܣܘܢܩܢܝܗܘܢ‬ ‫ܙܝܘܢܐ‬ ‫ ܠܟ ܩܪܝܢ‬.‫ܐܣܝ̈ܪܐ ܫܪܘܝܐ ܕܦܟ̈ܪܝܗܘܢ‬ ̈ ‫ ܠܘܬܟ‬.‫ܟܗܢܐ ܒܪܝܫܐ ܕܡ̈ܪܥܝܬܗܘܢ‬ ‫ܓܥܝܐ ܚܝܒܘܬܢ ܙܟܝܐ ܒܠܚܘܕܝܟ‬ ‫ܓܡܘܪܬܐ ܟܣܝܬܐ ܘܢܘܪܢܝܬܐ‬ ̈ ‫ܕܡܠܐܟܐ ܕܢܘܪܐ ܠܐ ܐܫܚ‬ ̈ ‫ ܘܠܢ ܥܦ̈ܪܢܐ‬.‫ܠܡܬܩܪܒܘ ܠܗ‬ ‫ܘܕܘܝܐ‬ ‫ܐܫܘܝܬ ܕܢܟܗܢ‬

Return its strength [the living coal, i.e. the glory of the Eucharist] we entreat you, Lord. Give us permission and make us worthy, who act according to the flesh, to approach this sacrifice, which is put before us and let your holy and living Spirit rest, soar, dwell hiddenly and brood in a holy manner, on your sacrifice and in the offering. May he purify our priesthood, forgive our sin and dress us in incorruptible garment.

̇ ‫ܥܙܝܙܘܬܗ ܘܗܫܐ ܒܥܝܢܢ‬ ‫ܘܢܗܦܟ‬ ‫ ܗܒ ܠܢ ܘܐܫܘܐ ܠܢ‬.‫ܡܢܟ ܡܪܝܐ‬ ̈ ‫ܕܟܕ ܠܐ ܒܣ̈ܪܝܢܢ‬ ‫ܒܥܒܕܝܢ ܢܬܩܪܒ‬ ‫ܠܕܒܚܐ ܗܢܐ ܕܣܝܡ ܩܕܡܝܢ ܘܢܬܬܢܝܚ‬ ‫ܪܘܚܟ ܚܝܐ ܘܩܕܝܫܐ ܒܕܒܚܟ‬ ‫ܘܒܩܘܪܒܐ ܘܢܛܘܣ ܘܢܫܪܐ ܓܢܝܙܐܝܬ‬ ‫ ܘܢܙܗܐ ܟܗܢܘܬܢ‬.‫ܘܢܪܚܦ ܩܕܝܫܐܝܬ‬ ‫ ܘܢܠܒܫܢ ܐܣܛܠܐ ܕܠܐ‬.‫ܘܢܚܣܐ ܥܘܠܢ‬ .‫ܡܬܚܒܐ‬

For this reason, it is right to give thanks to your elevated divinity. The living one who saved us through his death, the king who guarded us with his dominion. Let the whole flock say [this] to you, and through you to your Father and to your holy and lifegiving Spirit who is of the same ousia as you.

̈ ‫ܐܦܝܐ ܗܕܐ ܙܕܩܐ ܠܟ‬ ‫ܘܥܠ‬ .‫ܬܘܕܝܬܐ ܘܠܐܠܗܘܬܟ ܪܘܡܪܡܐ‬ ‫ܚܝܐ ܕܦܪܩܢ ܒܩܛܠܗ ܡܠܟܐ ܕܣܬܪܢ‬ ̇ ‫ ܫܘܝܐܝܬ ܬܐܡܪܝ‬.‫ܒܫܘܠܛܢܗ‬ ‫ܟܠܗ‬ ̈ ‫ܘܒܐܝܕܝܟ‬ ‫ܡܪܥܝܬܟ ܠܟ ܡܪܝ‬ ‫ܠܐܒܘܟ ܘܠܪܘܚܟ ܩܕܝܫܐ ܘܡܥܒܕ‬ ̈ .‫ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ‬

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It is easy to see that the images used in the sedrō refer to the vision of Ezekiel (Ezekiel 1). There are references to the “glory of God,” and to the “land of fire” and to the Eucharist as the “living coal.” In Ezekiel, God’s throne appears to him and he describes it in fiery imagery. God sits on a throne of fire and is surrounded by fire (Ezekiel 1:27). In Ezekiel 10, the glory of God is said to depart from the throne of God, but in this sedrō the glory of God is on the altar. The Eucharist is referred to as the burning coal which not even the angels dare to approach. 35 All these images connect the earth with heaven, as the center of the cosmos. The idea of the center has been investigated by Mircea Eliade in his very influential study The Sacred and the Profane where he argues by giving a number of examples that the idea of the center is cross-cultural. 36 The center is connected with the sacred and with the divine. From the center the universe is born and living close to the center means living close to the divine, the axis mundi, which connects heaven and earth. The closer to the center, the closer to the divine. We have seen this example in the various sedrē: that is, the altar is portrayed as the center of the world, as Golgotha, where the cross is found, where Adam was buried, where the Tree of Life is found, where the enmity between heaven and earth was dissolved, where the glory of God resides. The various sedrē are said in different church In contemporary Syriac Orthodox liturgy, the communion hymn which is attributed to Jacob of Sarug, follow the theme of the burning coal. ̈ [Hymnal of Çiçek, ‫ ܐܝܟ ܛܟܣܐ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܕܐܢܛܝܘܟ‬.‫ܩܝܢܬܐ ܕܩܘܪܒܐ ܐܠܗܐ‬ the Divine Liturgy According to the Order of the Syriac Church of Antioch], 30; Furthermore, in contemporary Syriac Orthodox liturgy, the priest refers to the Eucharist as a “forgiving scorching coal of the body and blood of Christ our God” at the communion. Çiçek, ‫ܐܢܐܦܘܪܐ ܐܝܟ ܛܟܣܐ‬ ‫[ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܬܪܝܨܬ ܫܘܒܚܐ ܕܐܢܛܝܘܟ‬Anaphora According to the Order of the Syriac Orthodox Church of Antioch], 51. 36 Mircea Eliade, The Sacred and the Profane : The Nature of Religion : [The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture], trans. Willard R. Trask (New York ; Harcourt Brace Jovanovich, 1959); It has later been argued that the cross-cultural idea does not hold completely. Eliade used a model very much grounded in Jewish and Christian practice to explain other cultural phenomena of the center Smith, To Take Place. 35

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buildings, not only in one place. This means that the center is not found in a geographical place, the center is a metaphorical space which is ritually constructed wherever the rite is performed. 37 All these metaphors situate the liturgical community in relation to the sanctuary and the altar.

EMPLACEMENT

The concept of emplacement was introduced in chapter one and was described as an act of situating the ritual body, by means of ritualization, on a conceptual map, or a metaphorical map. The images that were used in the above analyzed sedrē constructed the altar in cosmic terms and above all as the place where God is present. The ritual body is situated on the other side of the throne room of God, on the other side of Golgotha, the Middle of the Earth, where the Tree of Life is centered, at the center of the universe. It is to that place the priest enters while the laity participates from the other side of the threshold. The threshold of the sanctuary is a focusing lens, according to Jonathan Smith, a membrane where the divine and the human meet. 38 This is seen over and over again in the analysis above. While it is true that the images that were used seem to place God more or less remotely, they also situate God in relation to the ritual body. God is present both in the ritual body and beyond. I have argued in this chapter that the entire entrance rite, and specifically the Sedrō of Entrance, manifests an attitude to the altar and the sanctuary as sacred and that this is manifested by means of ritualization. The altar is ritualized by a combination of the different components of the rite, namely by how it is approached and what is said in the act of approaching. In the act of approaching, only a few ritual agents are allowed to enter. Ritualization manifests the different roles ritual agents have in the rite. The priest and deacons are allowed to enter while lay people are not allowed to enter the place which is construed as See the following for a discussion on this phenomenon cross-culturally Eliade, The Sacred and the Profane, 57. 38 Smith, To Take Place; Grimes, “Ritual, Performance, and The Sequestering Sacred Space.” 37

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the center of the universe. At the same time many of the prayers also express, as said above, that God is present in the ritual body. One might wonder, then, if God is present in the ritual body, why is it then that only some ritual agents are allowed to enter while some are not. This seeming paradox is an expression of a rite which simultaneously empowers the ritual body while also limiting and constricting it. 39 Jonathan Smith has argued that ritual is first and foremost a way of paying attention. A place, according to his understanding, directs attention. In relation to church architecture, the sanctuary becomes the center of the rite. The ordinary becomes extraordinary in this place. The bread and the wine or any other ritual object become sacred. The sacred is not a substantive category from this perspective; according to Smith, rather, sacrality is a matter of emplacement. 40 Following this line of logic, it would mean that a Sedrō of Entrance is dependent on its ritual place. But ritual place is also dependent on being ritualized and in this case for it to be approached, as we have seen so far, with veneration expressed in gestures of genuflexion, bowing and the use of incense. In other words, ritualization manifests the sacrality of place. 41 For how do we know if something is considered sacred? We have seen in the previous section that the sanctuary and the altar are indeed portrayed as this membrane, the center of the universe, where God and humans can meet. But the Sedrō of Entrance does more than that, which we have not touched upon until now. The variety of the Sedrē of Entrance emplaces the ritual body, yes, before God, but also on a temporal map. By temporal I mean that it emplaces the ritual body in relationship with God by giving an account of the past. The sedrō-type prayer follows two-part pattern inherited from Jewish worship. It begins with a remembrance of something, which is narrated as a list of good deeds of the past, and it is followed by a request. So far, I have paid attention to what is said See: Bell, “The Ritual Body and The Dynamics of Ritual Power,” 309. Smith, To Take Place, 104. 41 See: Grimes, “Jonathan Z. Smith’s Theory of Ritual Space.” 39 40

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about the sanctuary and the altar. In the next chapter I will analyze how the ritual body is constructed, but here I will analyze how the sedrō emplaces the ritual body at the altar. To be able to show how the Sedrō of Entrance emplaces the ritual body in relation to God, I must quote a sedrō followed by an analysis: Good and sweet Lord and priest of the worlds. For whom mouths and tongues of all created beings do not suffice to give praise for any of the gifts of the magnificence of your glory towards us. It is for us who are far away and wretched and in the darkness of sin. This special gift, you entrusted to us only, saved by your Name, and not to your angels and not even to the first fathers and later prophets. You came to slaughter for our sake and became food and drink because of your immeasurable love, so that you could always gladden us with your life-giving body and blood. A feast which does not end and joy that does not leave our souls. So, what do we have to offer you for this gift you have given us? How can we praise and bless you enough? Not even the tongues of fire, your servants who have insoluble natures by your grace, are enough to praise you. For this reason, when we look at your great deeds which are above inquiry, we name

S7

‫ܡܪܐ ܛܒܐ ܘܒܣܝܡܐ ܘܡܟܗܢܢܐ‬ ̈ ‫ ܗܘ ܕܠܐ ܣܦܩܝܢ‬.‫ܕܥܠܡܐ‬ ̈ ‫ܦܘܡܐ‬ ̈ ‫ܘܠܫܢܐ ܕܒ̈ܪܝܐ ܟܠܗܘܢ ܕܢܠܚܡܘܢ‬ ̈ ‫ܛܝܒܘܬܐ‬ ‫ܬܫܒܘܚܬܐ ܠܚܕܐ ܡܢ‬ .‫ܕܪܒܘܬ ܫܒܝܚܘܬܟ ܕܠܘܬܢ‬ ̈ ‫ܕܠܢ ܗܢܘܢ ܕ̈ܪܚܝܩܐ‬ ‫ܘܡܣܠܝܐ‬ .‫ܘܕܒܚܫܘܟܐ ܕܚܛܝܬܐ ܐܝܬܝܢ ܗܘܝܢ‬ ‫ܗܕܐ ܡܘܗܒܬܐ ܕܝܠܢܐܝܬ ܠܢ‬ ‫ܒܠܚܘܕܝܢ ܦ̈ܪܝܩܝ ܒܫܡܟ ܐܓܥܠܬ ܕܠܐ‬ ̈ ݀ ‫ܐܬܝܗܒܬ ܐܦܠܐ‬ ‫ܠܡܠܐܟܐ‬ ̈ ̈ ̈ ‫ܠܐܒܗܬܐ ܩܕܡܝܐ ܘܢܒܝܐ ܕܡܢ‬ ‫ ܕܐܢܬ ܟܝܬ ܠܢܟܣܬܐ ܚܠܦܝܢ‬.‫ܒܬܪܟܢ‬ ̈ ‫ܠܐ‬ ‫ ܘܡܬܐܟܠܢܐ‬.‫ܫܘܝܐ ܐܬܝܬ‬ ‫ܘܡܫܬܬܝܢܐ ܡܛܠ ܚܘܒܟ ܠܐ‬ ‫ ܕܒܦܓܪܟ‬.‫ܡܬܡܫܚܢܐ ܠܢ ܗܘܝܬ‬ ̈ ‫ܘܕܡܟ ܩܕܝܫܐ ܘܡܥܒܕ‬ ‫ܚܝܝܐ‬ ‫ ܦܘܛܡܐ ܕܠܐ‬.‫ܐܡܝܢܐܝܬ ܠܢ ܬܒܣܡ‬ ‫ ܒܘܣܡܐ ܕܠܐ ܛܠܩ ܡܢ‬.‫ܡܘܦܐ‬ ̈ .‫ܢܦܫܬܢ‬ ‫ܒܕܓܘܢ ܡܢܐ ܐܝܬ ܠܢ ܕܢܦܪܘܥ ܥܠ‬ ̈ ‫ ܡܢ‬.‫ܐܦܝ ܡܘܗܒܬܟ ܗܕܐ ܕܠܘܬܢ‬ ̈ ‫ܐܝܟܐ ܐܝܬ ܠܢ ܦܘܡܐ ܕܐܝܟ ܕܙܕܩ‬ ̈ ‫ ܐܦܠܐ‬.‫ܣܦܩܝܢ ܕܢܒܪܟܘܢܟ‬ ‫ܠܫܢܐ‬ ̈ ‫ܡܫܡܫܢܝܟ ܕܒܟܝܢܐ ܠܐ‬ ‫ܕܫܠܗܒܝܬܐ‬ ‫ܡܫܬ̈ܪܝܢܐ ܡܢ ܛܝܒܘܬܟ ܐܝܬܝܗܘܢ‬ ‫ ܘܡܛܠܗܕܐ ܟܕ ܡܢ‬.‫ܡܘܦܝܢ ܠܩܘܠܣܟ‬ ̈ ‫ܬܡܝܗܬܟ܆ ܓܗܪܝܢܢ ܠܐ‬ ‫ܪܒܘܬ‬ ‫ ܠܐ‬.‫ܡܬܥܩܒܢܐ ܠܟ ܡܫܡܗܝܢܢ‬ ‫ ܠܐ‬.‫ܡܬܒܨܝܢܐ ܠܟ ܡܝܩܢܝܢܢ‬

CHAPTER FIVE. RITUAL PLACE you saying: inscrutable we call you, and ineffable inconceivable we portray you, who is eaten everyday but is not depleted, drunk everyday and does not lack, divided everyday and does not end. With incomprehensible wonder the eyes of our mind peeks at you and we crawl towards you asking that these mysteries may be for us without guilt and blame; not for judgment and vengeance in the next life; not for shame before the throne of your greatness but for the forgiveness of debts and blotting out of sin and mercy and compassion; for ceasing of all evil things; salvation from sin; flight from defilement of the flesh; passing without danger through the narrow path; apology before your terrible throne. Now Lord, when we have arrived to the offering of this mystery we entreat you: may nothing shameful be seen in it; let us not be cast outside from your spiritual feast, Lord; do not push us away from your good things forever, we who to whom you have made worthy for your goodness. Do not allow us to die a second death so that the yeast of your body and blood may not be gone from us which has been mixed in us. Do not deprive 42

‫ܠܡܦܩ ܒܪܘܚܐ‬

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‫ܡܬܡܠܠܢܐ܆ ܠܐ ܡܬܗܘܢܢܐ܆ ܗܘ ܕܟܠ‬ ‫ ܘܟܠ ܝܘܡ‬.‫ܝܘܡ ܡܬܐܟܠ ܘܠܐ ܓܡܪ‬ ‫ ܟܠ ܝܘܡ ܡܬܦܠܓ‬.‫ܡܫܬܬܐ ܠܐ ܚܣܪ‬ .‫ܘܠܐ ܡܘܦܐ‬

‫ܘܟܕ ܒܬܗܪܐ ܗܢܐ ܕܠܐ ܡܬܕܪܟ‬ ̈ ‫ܥܝܢܐ ܕܬܪܥܝܬܢ ܡܩܬܝܢܢ‬ ‫ܘܡܬܓܪܓܚܝܢܐܝܬ ܠܟ ܫܐܠܝܢܢ܆ ܕܠܐ‬ ‫ܠܚܘܝܒܐ ܘܠܐ ܠܩܘܛܪܓܐ ̈ܪܐܙܐ ܗܠܝܢ‬ ‫ ܠܐ ܠܕܝܢܐ ܠܬܒܥܬܐ‬.‫ܢܗܘܘܢ ܠܢ‬ ‫ ܠܐ ܠܒܗܬܬܐ ܘܟܘܡܪܐ ܕܩܕܡ‬.‫ܕܬܡܢ‬ ‫ܒܐܝܡܐ ܕܪܒܘܬܟ ܐܠܐ ܠܚܘܣܝܐ‬ ̈ ̈ ‫ܕܚܘܒܐ ܘܠܫܘܒܩܢܐ‬ ‫ܕܚܛܗܐ ܠ̈ܪܚܡܐ‬ ̈ ‫ ܠܓܗܝܬܐ ܕܡܢ‬.‫ܘܚܢܢܐ‬ .‫ܒܝܫܬܐ‬ ‫ ܠܥܪܘܩܝܐ‬.‫ܠܫܘܘܙܒܢܐ ܕܡܢ ܚܛܝܬܐ‬ .‫ܕܡܢ ܛܐܡܘܬܐ ܒܣܪܢܝܬܐ‬ ‫ܠܡܥܒܪܬܐ ܕܠܐ ܩܢܛܐ ܕܒܫܒܝܠܐ ܗܘ‬ ‫ ܠܦܠܝܪܘܦܝܐ‬.‫ ܩܛܝܢܐ‬42 ‫ܕܩܕܡ ܒܐܝܡܐ‬ ‫ܕܝܠܟ ܕܚܝܠܬܐ ܘܡܢ ܗܪܟܐ ܡܪܝܐ ܟܕ‬ ‫ܠܡܟܗܢܢܘܬܐ ܗܕܐ ܪܐܙܐܢܝܬܐ‬ ‫ ܥܠܗܝ ܡܦܝܣܝܢܢ ܠܟ܆‬.‫ܐܬܡܛܝܢܢ‬ ̇ ‫ܕܠܐ ܢܬܚܙܐ‬ ̈ ̈ ‫ܘܒܐܝܫܐ‬ ‫ܒܗܝܬܐ‬ ‫ܒܗ‬ ‫ ܠܐ ܢܫܬܕܐ ܠܒܪ ܡܢ ܚܓܟ‬.‫ܩܕܡܝܟ‬ ‫ ܠܐ ܬܛܪܘܕ ܠܢ ܡܢ‬.‫ܪܘܚܢܝܐ ܡܪܝܐ‬ ‫ ܚܢܢ ܗܢܘܢ ܕܡܢ‬.‫ܒܘܣܡܟ ܗܘ ܕܠܥܠܡ‬ ‫ܒܘܣܡܟ ܐܡܝܢܐܝܬ ܐܫܘܝܬܠܢ‬ ‫ ܠܐ ܬܡܝܬ ܠܢ ܡܘܬܐ ܗܘ‬.‫ܕܢܣܒ‬ ‫ܬܢܝܢܐ ܕܠܐ ܢܒܛܠ ܡܢܢ ܚܡܝܪܐ‬ ‫ ܠܐ‬.‫ܕܦܓܪܟ ܘܕܡܟ ܕܡܡܙܓ ܒܢ‬ ̈ ‫ܣܦܘܬܢ ܕܢܨܛܒܥ‬ ‫ܬܓܠܘܙ ܒܢܘܪܐ‬ ̈ ̈ ̈ ‫ܡܐܚܝܢܐ ܠܐ ܢܫܡܥܢ ܩܠܐ‬ ‫ܒ̈ܪܐܙܝܟ‬ ̈ ‫ܡ̈ܪܝܪܐ‬ ̈ ̈ ‫ܐܕܢܐ ܕܠܨܘܬܐ ܕܡܠܝܝ ܚܝܬܐ‬ ̈ (‫ܕܐܬܥܙ )؟‬ ‫ ܠܐ ܬܚܫܟ‬.‫ܕܢܫܡܥܢ‬ ̈ ‫ܒܡܥܡܛܢܐ ܕܓܗܢܐ‬ ‫ܥܝܢܐ ܕܢܗ̈ܪܝ‬ ‫ ܠܐ ܬܐܣܘܪ‬.‫ܒܢܘܗܪܐ ܕܗܝܡܢܘܬܟ‬

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with fire our lips of tasting your life-giving sacraments and may our ears not hear sour sounds but hear life-giving sounds. Do not allow our eyes to be blind in the depth of hell but enlightened by the light of your faith. Do not close the hands which elevate you; do not allow the feet which are burning in your holy temple to be terribly signed; do not deprive us of your great mercies; do not allow us to be food for the worm but to rejoice in you every day; do not allow us to die from thirst, the tongue and mouth which has drunk your blood spiritually; do not put us with the evil-doers in the fire, we whom you have invited to this meal from streets and rooftops. But both here and there let us rejoice in you who are the well of life. And in the same way all the faithful departed who have participated in the taste of your well in this world. Make them worthy to rejoice in your light there together with your saints, so that when we again receive you, we may be, truly, a resting-place for your honorable dwelling, and be seen as pure temples which are fitting; and be worthy to sing joyful songs with those on your right side in unison, together with the heavenly gatherings who celebrate you and rejoice in you. Let us raise glory,

̈ ‫ܐܝܕܝܐ ܕܠܟ‬ ‫ܘܬܦܟܘܪ ܠܡܠܬܐ‬ ̈ ̈ ‫ܒܚܘܦܢܝܗܝܢ‬ ‫ ܠܐ ܢܬܚ̈ܪܟܢ‬.‫ܡܙܝܚܢ‬ ‫ܕܘܝܐܝܬ ̈ܪܓܠܐ ܕܒܗܝܟܠܟ ܩܕܝܫܐ‬ ̈ ‫ ܠܐ ܬܓܠܘܙ ܡܢܢ ̈ܪܚܡܝܟ‬.‫ܨܦܝܦܢ‬ ‫ ܠܐ ܢܗܘܐ‬.‫ܡܪܐ ܕ̈ܪܚܡܘܗܝ ܣܓܝܐܝܢ‬ ‫ܠܬܘܠܥܐ ܐܘܟܠܐ ܚܢܢ ܕܠܘ ܚܕ ܝܘܡܐ‬ ‫ ܠܐ‬.‫ܐܠܐ ܟܠܝܘܡ ܒܟ ܡܬܒܣܡܝܢܢ‬ ‫ܢܫܬܢܩ ܡܢ ܨܗܝܐ ܠܫܢܐ ܕܠܕܡܟ‬ ‫ ܠܐ ܬܓܪܘܦ ܠܢ ܥܡ‬.‫ܪܘܚܢܐܝܬ ܪܣܡ‬ ̈ ‫ ܠܢ ܕܡܢ ܟܠ‬.‫ܠܝـܛܐ ܠܢܘܪܐ‬ ̈ ‫ܣܝܓܐ‬ ̈ ‫ܘܫܘܩܐ ܠܫܪܘܬܐ ܗܕܐ‬ ‫ܘܒܝ̈ܪܝܬܐ‬ ‫ ܐܠܐ ܗܪܟܐ‬.‫ܩܕܝܫܬܐ ܙܡܢܬ ܠܢ‬ ̈ ‫ܘܬܡܢ ܡܢܟ ܡܒܘܥܐ‬ ‫ܕܚܝܐ‬ ̈ ‫ܡܗܝܡܢܐ‬ ‫ ܘܒܗ ܠܟܠܗܘܢ‬.‫ܢܬܒܣܡ‬ ‫ܕܩܕܡܘ ܐܫܬܘܬܦܘ ܒܛܥܡܬܗ‬ ‫ ܬܡܢ ܡܢ ܙܝܘܐ‬.‫ܒܥܠܡܐ ܗܢܐ‬ ̈ ‫ܕܢܘܗܪܟ ܕܢܬܒܣܡܘܢ ܥܡ‬ ‫ܩܕܝܫܝܟ‬ ‫ ܐܝܟܢܐ ܕܟܕ ܥܦܝܦܐܝܬ ܠܟ‬.‫ܐܫܘܐ‬ .‫ܢܣܒܝܢܢ‬ ‫ܫܪܝܪܐܝܬ ܒܝܬ ܡܫܪܝܐ ܠܥܡܘܪܝܐ‬ ̈ ‫ܘܗܝܟܠܐ‬ ̈ ‫ܕܟܝܐ‬ .‫ܕܐܝܩܪܟ ܢܗܘܐ‬ ‫ ܘܒܚܕܐ ܓܘܕܐ‬.‫ܘܕܚܫܚܝܢ ܢܬܚܙܐ‬ ‫ܝܡܝܢܝܬܐ ܚܕܐ ܒܪܬ ܩܠܐ‬ ‫ܡܦܨܚܢܝܬܐ ܢܫܬܘܐ ܕܢܠܥܙ ܒܝܬ‬ ̈ ‫ܟܢܫܐ‬ ̈ ‫ ܥܡ‬.‫ܨܘܒܐ ܒܗܝܠܐ‬ ‫ܫܡܝܢܐ‬ ‫ ܘܫܘܒܚܐ‬.‫ܕܡܥܕܥܐܕܝܢ ܘܚܕܝܢ ܒܟ‬ ‫ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܢܣܩ ܠܟ‬ ‫ܘܠܐܒܘܟ ܡܒܪܟܐ ܘܛܘܒܬܢܐ‬ ‫ܕܫܠܚܟ ܠܦܘܪܩܢܢ ܥܡ ܪܘܚܐ ܕܝܠܟ‬ ‫ܩܕܝܫܐ ܗܫܐ܀‬

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honor, worship to you, your blessed Father, blessed one who sent you for our salvation, with your Holy Spirit, now and forever.

This particular sedrō has two words which mark the movement from the past to the current. It begins by naming God with a range of attributes. God is good and priest of the world whom nobody is able to praise sufficiently. It moves to remembering the sacrifice of Christ: he “came to slaughter", referring to the sacrifice of Christ on the cross. The emplacing key word in this sedro is “Now, Lord, when we have arrived”. It indicates where in the liturgy the community has reached. It has reached the time of the offering. The only past event which is referred to in this sedrō is the coming of Christ. Most sedrē are not very wordy when it comes to recalling the past. Instead, like the above-quoted one, they refer to a single past event, the incarnation, and the sacrifice of Christ. In the following, a different remembrance take place: S10

Christ our God who is exalted in nature and incomprehensible to the mind. The cause which has no cause, the creative ousia who is from the fatherly and elevated ousia. Who for his natural mercies, which are enmeshed in you naturally, we who were lost through the trespassing of the command, you acquired for us an acceptable sacrifice for our sake to your hidden Father in whose essence you are. The blessed fathers have painted the image of this divine sacrifice which has been pleasing to you. Abel in the plain land through his burnt-offering depicted this divine sacrifice, the greatness of your

‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ ̇ܗܘ ܪܡܐ‬ .‫ܒܟܝܢܐ ܘܠܐ ܡܬܕܪܟܢܐ ܒܗܘܢܐ‬ ‫̇ܗܘ ܥܠܬܐ ܕܡܢ ܥܠܬܐ ܐܝܕܐ‬ ̇ ‫ܕܥܠܬܐ ܠܐ ܐܝܬ‬ ‫ ̇ܗܝ ܐܘܣܝܐ‬.‫ܠܗ‬ ‫ܒܪܘܝܬܐ ܕܡܢ ܐܘܣܝܐ ܐܒܗܝܬܐ‬ ‫ ̇ܗܘ ܡܛܠ ̈ܪܚܡܐ‬.‫ܘܡܥܠܝܬܐ‬ ̈ .‫ܐܘܣܝܝܐ ܕܒܟ ܥܙܝܠܝܢ ܐܘܣܝܐܝܬ‬ ̇ ‫ܠܢ ܕܝܢ ܕܐܒܝܕܝܢ ܗܘܝܢ ܒܝܕ ܥܒܪ‬ ‫ ܩܢܝܬ ܠܢ ܕܒܚܬܐ‬.‫ܦܘܩܕܢܐ‬ ‫ܡܩܒܠܬܐ ܚܠܦܝܢ ܠܐܒܘܟ ܓܢܝܙܐ‬ ‫ܒܐܝܬܘܬܗ ܗܘܝܬ܀‬ ̇ ‫ܟܕ‬ ‫ܠܗ ܠܕܒܚܬܐ ܗܕܐ ܐܠܗܝܬܐ‬ ̈ ̈ ‫ܨܝ̈ܪܝܢ ܗܘܘ ܐܒܗܬܐ ܛܘܒܬܢܐ‬ ‫̇ܗܢܘܢ ܕܡܢ ܥܠܡ ܫܦܪܘ ܠܟ܀‬ ‫ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ‬ ‫ ܗܒܝܠ‬.‫ܗܘܐ ܕܒܚܐ ܫܠܡܐ ܕܒܟ‬ ‫ܒܦܩܥܬܐ ܠܪܒܘܬܐ ܕܐܝܬܘܬܟ‬

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self-existence, you who are the forgiving offering and the one who accepts gifts. Noah the righteous depicted this divine sacrifice in the ark when he offered to you. Melchizedek depicted this divine sacrifice, the great priest, through the bread and the wine. Moses, the head of the prophets, depicted this divine sacrifice, and he stopped the plunderer from the Israelites with the blood of the lamb which he sprinkled at the arch of their doors. The Seraph depicted this divine sacrifice when he with fiery tongs brought the forgiving charcoal and brought it to the lips of the glorious among prophets, Isaiah. This divine sacrifice was depicted by the scroll, which was given by the fiery angel to Ezekiel, amazing among prophets. This divine sacrifice gave grace to the holy disciples in the upper room of mysteries through the participation in your body and forgiving blood. This is the sacrifice we are offering now before you through the power and operation of your Holy Spirit which proceeds from your Father and from your highness receives. We who are sinners and transgressors he forgives and sanctifies through the reception of this life-giving gift.

‫ܕܐܝܬܝܟ ܕܒܚܐ ܡܚܣܝܢܐ‬ ‫ܘܡܩܒܠܢܐ ܕܩܘ̈ܪܒܢܐ܀‬ ‫ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ‬ ‫ܗܘܐ ܕܒܚܗ ܕܢܘܚ ܟܐܢܐ ܗܘ‬ ‫ܕܒܟܘܝܠܐ ̇ܩܪܒ ܗܘܐ ܠܟ܀‬ ‫ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ‬ ̇ ‫ ܗܘ‬.‫ܗܘܐ ܡܠܟܝܙܕܩ ܟܘܡܪܐ ܪܒܐ‬ ̇ ‫ܒܠܚܡܐ ܘܚܡܪܐ‬ ‫ܠܗ ܡܛܦܣ‬ ‫ܗܘܐ܀‬ ‫ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ‬ ̈ .‫ܕܢܒܝܐ‬ ‫ܗܘܐ ܡܘܫܐ ̇ܗܘ ܪܝܫܐ‬ ‫ܘܟܠܐ ܗܘܐ ܠܡܚܒܠܢܐ ܡܢ‬ ‫ܐܝܣ̈ܪܠܝܐ ܒܕܡܐ ܕܐܡܪܐ ̇ܗܘ‬ ‫ܕܪܐܣ ܗܘܐ ܥܠ ܦ̈ܪܘܣܬܕܐ‬ ‫ܕܬ̈ܪܥܝܗܘܢ܀‬ ‫ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ‬ ‫ܗܘܐ ܣܪܦܐ ܗܘ ܕܒܟܠܒܬܐ‬ ‫ܢܘܪܢܝܬܐ ܓܡܘܪܬܐ ܡܚܣܝܢܝܬܐ‬ ̈ ̈ ‫ܒܢܒܝܐ‬ ‫ܠܣܦܘܬܗ ܕܡܫܒܚܐ‬ ‫ܩܪܒ‬ ‫ܐܫܥܝܐ܀‬ ‫ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ‬ ‫ܗܘܐ ܟܪܟܐ ̇ܗܘ ܕܡܢ ܢܘܪܢܐ‬ ‫ܬܬܝܗܒ ܠܚܙܩܝܐܝܠ ܗܘ ܬܗܝܪ‬ ̈ ‫ܒܢܒܝܐ܀‬ ݀‫ܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܫܟܢܬ‬ ̈ ‫ܠܬܠܡܝܕܐ‬ ̈ ‫ܩܕܝܫܐ‬ ‫ܛܝܒܘܬܐ‬ ‫ܒܥܠܝܬܐ ܗܝ ܪܐܙܢܝܬܐ ܒܝܕ‬ ‫ܫܘܬܦܘܬܐ ܕܦܓܪܟ ܘܕܡܟ‬ ‫ܡܚܣܝܢܐ܀ ܕܗܝ ܐܦ ܗܫܐ‬ ‫ܡܩܪܒܝܢܢ ܩܕܡܝܟ ܒܝܕ ܚܝܠܗ‬ ‫ܘܡܥܒܕܢܘܬܗ ܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ‫̇ܗܘ ܕܡܢ ܐܒܘܟ ܢܦܩ ܘܡܢ‬ ‫ ܘܠܢ ̈ܚܛܝܐ‬.‫ܡܥܠܝܘܬܟ ̇ܢܣܒ‬ ̈ ‫ܘܡܣܟܠܢܐ ܡܚܣܐ ܘܡܩܕܫ ܒܝܕ‬ ‫ܢܣܝܒܘܬܐ ܗܕܐ ܡܐܚܝܢܝܬܐ܀‬ ‫ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܡܐܓܢ ܥܠ ܐܘܟܪܣܛܝܐ‬

CHAPTER FIVE. RITUAL PLACE Now, as the Holy Spirit descends from heaven and tabernacles on this divine Eucharist, cause to tabernacle, Lord, the grace of your holy Spirit. Now, as the Holy Spirit comes down from heaven and rests on this divine sacrifice, complete in us Lord through its reception and forgive us through our participation in it. Now, as the Holy Spirit comes down from heaven and dwells on this Eucharist which has been set before us, save us Lord from the whirlwind of guilts and sins, for we have been imprinted by it [Holy Spirit]. Now as the Holy Spirit comes down from heaven and tabernacles on this sacrifice which has been put before us: give us Lord through its reception the forgiveness of all trespasses committed by us. Now, as the Holy Spirit comes down from heaven and remains on this divine Eucharist, help us Lord through its reception towards the halls/mansions/abodes promised to those who love you. Now, as the Holy Spirit comes down from heaven and tabernacles upon these sacramental gifts, invite us Lord through their reception towards a gracious life

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‫ ܐܓܢ ܥܠܝܢ ܡܪܝܐ‬.‫ܗܕܐ ܐܠܗܝܬܐ‬ ‫ܛܝܒܘܬܐ ܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ܀‬ ‫ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܫܪܐ ܥܠ ܕܒܚܬܐ ܗܕܐ‬ ‫ ܓܡܘܪ ܠܢ ܡܪܝܐ ܒܝܕ‬.‫ܐܠܗܝܬܐ‬ ̇ ‫ܢܣܝܒܘܬܗ ܘܚܣܐ ܠܢ ܒܝܕ‬ ̇ ‫ܫܘܬܦܘܬܗ܀‬ ‫ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܡܩܘܐ ܥܠ ܐܘܟܪܣܛܝܐ‬ ܳ ‫ܗܕܐ ܕܣܝܡܐ ܰܕܐܠܐ ܠܢ ܡܪܝܐ ܡܢ‬ ̈ ‫ܨܡܪܬܐ‬ ̇ ̈ ‫ܕܚܘܒܐ‬ ‫ܕܒܗ‬ ‫ܘܕܚܛܗܐ‬ ‫ܡܛܒܥܝܢܢ܀‬ ‫ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܡܐܓܢ ܥܠ ܕܒܚܬܐ ܗܕܐ‬ ‫ܕܣܝܡܐ܆ ܗܒ ܠܢ ܡܪܝܐ ܒܝܕ‬ ̇ ‫ܢܣܝܒܘܬܗ ܫܘܒܩܢܐ ܕܟܠܗܝܢ‬ ‫ܡܬܥܒ̈ܪܢܘܬܐ ܕܡܢܢ ܐܣܬܥ̈ܪܢ܀‬ ̇ ‫ܗܫܐ‬ ‫ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܡܩܘܐ ܥܠ ܐܘܟܪܣܛܝܐ‬ ‫ܗܕܐ ܐܠܗܝܬܐ܆ ܥܕܪ ܠܢ ܡܪܝܐ ܒܝܕ‬ ̈ ‫ܢܣܝܒܘܬܗ ܠܘܬ‬ ̇ ‫ܐܘܘܢܐ ܕܡܠܟܬ‬ ‫ܠܐܝܠܝܢ ܕܡܐܚܒܝܢ ܠܟ܀‬ ‫ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܡܐܓܢ ܥܠ ܩܘ̈ܪܒܢܐ ܗܠܝܢ‬ ‫̈ܪܐܙܢܝܐ܆ ܙܡܢ ܠܢ ܡܪܝܐ ܒܝܕ‬ ̈ ‫ܚܝܐ ܛ‬ ̈ ‫ܢܣܝܒܘܬܗܘܢ ܠܘܬ‬ ‫ܘܒܬܢܐ‬ ̈ ̈ ‫ܕܡܠܝܟܝܢ ܠܐܢܫܐ ܛܘܒܬܢܐ܀‬ ‫ܟܕ ܒܥܠܡܐ ܗܢܐ ܡܦܨܐ ܐܢܬ ܠܢ‬ ̈ ‫ܡܫܝܡܢܝܬܐ ܕܒܝܕ‬ ‫ܡܢ ܡ̈ܪܕܘܬܐ‬ ̈ ‫ܡܬܬܝܬܝܢ܆ ܘܒܗܘ‬ ‫̈ܚܛܗܝܢ ܥܠܝܢ‬ ‫ܥܠܡܐ ܪܒܐ ܘܠܐ ܡܫܬܪܝܢܐ ܡܢܝܚ‬ ̈ ‫ܘܠܥܢܝܕܝܢ ܒܬܐܘܪܝܐ‬ ‫ܐܢܬ ܠܢ‬ ‫ܡܥܠܝܬܐ ܕܫܘܒܚܐ ܕܝܠܟ ܡܫܝܚܐ‬ .‫ܐܠܗܢ ܕܕܒܚܬ ܢܦܫܟ ܡܛܠܬܢ‬ .‫ܘܕܐܒܘܟ ܕܩܕܡܘܗܝ ܐܬܕܒܚܬ‬ ̈ ‫ܕܢܦܫܬܢ‬ ‫ܘܕܪܘܚܟ ܩܕܝܫܐ ܘܡܩܕܫܢܐ‬ ‫ܗܫܐ‬

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which has been promised to the blessed people. Save us in this world from harmful chastisement which may come on us due to our sins. And in that great world, which does not end, give us and our departed ones rest in the elevated theoria of your glory, Christ our God who sacrificed yourself for us, the glory of your Father before whom you were sacrificed and of your Holy Spirit the sanctifier of our souls. Now and forever.

The theme of this sedrō is the sacrifice of Christ. It remembers the sacrifices of the holy fathers: the sacrifice of Abel, Melchizedek, Moses, the seraph who took the charcoal with the tongs and gave it to Isaiah. Finally, it remembers Ezekiel and then moves to the upper room where Christ had the last meal with his disciples. The sedrō moves then to say that “this is the sacrifice we are offering,” connecting the past events to the present situation. The prayer emplaces the ritual body in a temporal continuity. The sedrō can also take its starting point in the current offering and connect it to past events. This is seen in the following sedrō: God, good in his nature, who gives sanctity to the holy ones by his grace; who broke his holy body for his holy disciples in the upper room of the mystery; who mixed his precious blood for the forgiveness of all believers; who ordered them and alerted them and said: do this in remembrance of me.

S11

‫ܐܠܗܐ ܗܘ ܛܒܐ ܒܟܝܢܗ ܘܝܗܒ‬ ̈ ‫ ܗܘ‬.‫ܠܩܕܝܫܐ ܒܛܝܒܘܬܗ‬ ‫ܩܘܕܫܐ‬ ̈ ‫ܕܩܨܐ ܦܓܪܗ ܩܕܝܫܐ ܠܬܠܡܝܕܘܗܝ‬ ̈ .‫ܩܕܝܫܐ ܒܥܠܝܬܐ ̇ܗܝ ܪܐܙܢܝܬܐ‬ ‫ܘܡܙܓ ܕܡܐ ܕܝܠܗ ܝܩܝܪܐ ܠܚܘܣܝܐ‬ ̈ ‫ ܘܦܩܕ ܐܢܘܢ‬.‫ܡܗܝܡܢܐ‬ ‫ܕܟܠܗܘܢ‬ ‫ܘܙܗܪ ܐܢܘܢ ܘܐܡܪ ܠܗܘܢ܆ ܕܗܟܢܐ‬ .‫ܗܘܝܬܘܢ ܥܒܕܝܢ ܠܕܘܟܪܢܐ ܕܝܠܝ‬ ‫ܘܗܫܐ ܟܕ ܒ̈ܪܚܡܐ ܕܒܣܝܡܘܬܟ‬ ‫ܩܪܝܬ ܘܩܪܒܬܢܝ ܟܕ ܠܐ ܫܘܐ ܐܢܐ‬

CHAPTER FIVE. RITUAL PLACE Now as you have called me in the mercy of your goodness and have brought me, who is unworthy, to serve as priest for this forgiving sacrifice, through the Holy Spirit. So, as we consider this spiritual sacrifice, we feast with spiritual joy and say: This is the divine sacrifice through which our sins and guilts are made white; This is the divine sacrifice through which the perfect ones ascend the heavenly height; This divine and bloodless sacrifice is offered for the life of the world; This is the divine sacrifice which was depicted by Abel with his acceptable and spotless offering; This is the divine sacrifice which has given us the saved believers affinity to the heavenly promises; This is the divine sacrifice which has given the weapon of salvation to our bodies and souls; This is the divine sacrifice through which guilt and sin of sinners are blotted out and forgiven; This is the divine sacrifice which they have tasted and been glad to see that the Lord is good, which David the prophet of God has shown;

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‫ܐܟܗܢ ܒܝܕ ܪܘܚܐ ܩܕܝܫܐ ܠܕܒܚܬܐ‬ .‫ܗܕܐ ܐܠܗܝܬܐ ܘܡܚܣܝܢܝܬܐ‬ ‫ܒܕܓܘܢ ܟܕ ܒܕܒܚܬܐ ܗܕܐ ܪܘܚܢܝܬܐ‬ ‫ܡܬܒܩܝܢܢ܆ ܒܪܘܙܐ ܪܘܚܢܝܐ ܡܚܓܝܢܢ‬ ‫ܘܐܡܪܝܢܢ܆‬ ̇ ‫ܕܒܗ‬ ‫ܕܗܕܐ ̱ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ̈ ̈ ‫ܘܚܘܒܬܢ܀‬ ‫ܟܘܬܡܬܢ‬ ‫ܡܬܚܘ̈ܪܢ‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ̇ ‫ܕܓܡܝ̈ܪܐ‬ ‫ܒܗ ܣܠܩܝܢ ܠܪܘܡܐ‬ ‫ܕܫܡܝܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܕܠܐ‬ ̈ ‫ܕܡܐ ܡܬܩܪܒܐ ܚܠܦ‬ ‫ܚܝܘܗܝ‬ ‫ܕܥܠܡܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܗܒܝܠ‬ ̇ ‫ܕܒܚܐ ܕܠܐ ܡܘܡܐ‬ ‫ܠܗ ܨܐܪ ܗܘܐ‬ ‫ܒܩܘܪܒܢܗ ܡܩܒܠܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܘܥܕܐ‬ ̈ ̈ ݀ ‫ܐܬܝܗܒܬ ܠܢ‬ ‫ܫܡܝܢܐ‬ ‫ܕܡܘܠܟܢܐ‬ ̈ ‫ܡܗܝܡܢܐ ܘܦ̈ܪܝܩܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܙܝܢܐ‬ ̈ ݀ ‫ܠܢܦܫܬܢ‬ ‫ܐܫܬܟܢܬ‬ ‫ܕܦܘܪܩܢܐ‬ .‫ܘܠܦܓ̈ܪܝܢ‬ ̈ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫ܕܚܘܒܐ‬ ̇ ‫ܕܚܛܝܐ‬ ̈ ‫ܘܚܛܗܐ‬ ̈ ‫ܒܗ ܡܬܚܣܝܢ‬ ‫ܘܡܫܬܒܩܝܢ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܛܥܡܘ‬ ̇ ‫ܕܚܘܝܗ ܢܒܝܐ‬ .‫ܘܚܕܘ ܕܛܒ ܗܘ ܡܪܝܐ‬ ‫ܐܠܗܐ ܕܪܘܚܐ ܩܕܝܫܐ ܕܘܝܕ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܝܫܘܥ‬ ̇ ‫ܒܪ ܝܘܙܕܩ ܟܗܢܐ ܪܒܐ‬ ‫ܒܗ ܫܠܚ‬ ̈ ̈ ‫ܠܢܚܬܐ‬ ‫ܟܘܬܡܢܝܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܟܠܗܘܢ‬ ̇ ‫ܩܕܡܝܐ‬ ̈ ̈ ‫ܠܗ ܨܝܪܝܢ ܗܘܘ‬ ‫ܐܒܗܬܐ‬ ̈ ‫ܓܢܝܙܐ܀‬ ‫ܒ̈ܪܐܙܝܗܘܢ‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ݀ ‫ܐܬܝܗܒܬ ܒܟܠܒܬܐ‬ ‫ܕܠܐܫܥܝܐ ܢܒܝܐ‬ ‫ܕܢܘܪܐ ܠܓܘܥܠܢܐ܀‬

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This is the divine sacrifice of the high priest Joshua Bar Yuzodoq during which he took off his dirty clothes; This is the divine sacrifice which all the first fathers depicted with their hidden mysteries; This is the divine sacrifice which was given to Isaiah the prophet with a fiery tong as a pledge; This is the divine sacrifice which Melchizedek, the high priest, depicted with his acceptable gifts; This is the divine sacrifice which the prophet of the Lord said about that “through the lamb which is slaughtered in the evening it shows its image;” This is the divine sacrifice whom the ancient ones anticipated to seeing but did not; This is the divine sacrifice of the peoples who were from the beginning forgiven all their sins and shortcomings; This is the divine sacrifice of the forgiving body and sanctifying blood; This is the divine sacrifice which Moses the head of the prophets depicted with the showbread which was kept on the table; This is the divine sacrifice before which the cherubim and the

‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ̇ ‫ܕܡܟܠܝܙܕܩ ܟܘܡܪܐ ܪܒܐ‬ ‫ܠܗ ܨܐܪ‬ ̈ ‫ܗܘܐ ܒܩܘ̈ܪܒܢܘܗܝ‬ ‫ܡܩܒܠܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܢܒܝܗ‬ ‫ܕܡܪܝܐ ܒܐܡܪܐ ܕܡܬܢܟܣ ܒܝܬ‬ ̇ ‫ܨܘܪܬܗ܀‬ ‫̈ܪܡܫܐ ܚܘܝ ܗܘܐ‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܣܟܝܘ‬ ̇ ̈ ‫ܕܢܚܙܘܢܗ ܘܠܐ ܚܙܘ܀‬ ‫ܩܕܡܝܐ‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ̈ ̇ ‫ܕܥܡܡܐ ܕܐܬܝܠܕܘ ܡܢ ܕܪܝܫ‬ ‫ܒܗ‬ ̈ ‫ܡܬܚܣܝܢ‬ ‫ܚܘܒܝܗܘܢ ܘܡܫܬܒܩܝܢ‬ ‫ܒܘܨ̈ܪܝܗܘܢ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܦܓܪܐ‬ ‫ܡܚܣܝܢܐ ܘܕܡܐ ܡܩܕܫܢܐ܀‬ ̇ ‫ܕܨܪܗ‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ̈ ‫ܕܢܒܝܐ ܒܠܚܡ‬ ̈ ‫ܐܦܐ ̇ܗܘ‬ ‫ܡܘܫܐ ܪܝܫܐ‬ ‫ܕܥܠ ܦܬܘܪܐ ܡܬܢܛܪ ܗܘܐ܀‬ ̇ ‫ܕܩܕܡܝܗ‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫ܩܝܡܝܢ ܟܕ ܪܬܝܬܝܢ ܟ̈ܪܘܒܐ ܘܣ̈ܪܦܐ‬ ‫ܕܢܘܪܐ ܘܕܪܘܚܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܪܘܚܐ‬ ‫ܩܕܝܫܐ ܫܘܐ ܠܐܒܐ ܘܠܝܚܝܕܝܗ‬ ̇ ̇ ‫ܥܠܝܗ ܘܡܩܕܫ ܠܗ܀‬ ‫ܡܐܓܢ ܥܠ‬ ̇‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܫܡܠܝܗ‬ ̇ ‫ܘܓܡܪܗ ܡܪܐ‬ ‫ܐܒܐ ܫܡܝܢܐ‬ ̇ ‫ܚܒܝܒܐ ܘܩܕܫܗ ܪܘܚܐ ܩܕܝܫܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ̇ ̈ ‫ܓܡܪܗ‬ ‫ܒܚܫܐ‬ ‫ܕܬܠܝܬܝܐ ܕܐܠܗܘܬܐ‬ ‫ܕܩܢܘܡܗ܀‬ ‫ܕܠܗ ܢܬܕܟܪ ܘܠܗ ܢܫܒܚ ܥܠ ܦܝܪܡܐ‬ ‫ܕܡܩܪܒܐ ܒܨܝܪܘܬܢ ܘܚܛܝܘܬܢ‬ ‫ܩܕܡܘܗܝ ܕܢܫܝܓ ܨܐܝܘܬܢ ܒ̈ܪܚܡܘܗܝ‬ ̈ ‫ܚܘܒܬܢ ܒܚܢܢܗ ܘܢܫܒܘܩ‬ ‫ܘܢܚܣܐ‬ ̈ ̈ ‫ܒܘܨ̈ܪܝܢ‬ ‫ܒܫܦܥܐ ܕܡܘܗܒܬܐ ܕܝܠܗ‬ ̈ ‫ ܘܢܗܘܐ ܥܡܢ ܘܒܝܢܬܢ‬.‫ܐܠܗܝܬܐ‬ ̈ ‫ܘܢܫܘܐ ܠܢ ܘܠܥܢܝܕܝܢ ܠܫܘܒܚܐ‬ ‫ܕܪܒܘܬܗ ܘܕܐܒܘܗܝ ܡܒܪܟܐ‬ ‫ܘܛܘܒܬܢܐ ܕܫܠܚܗ ܠܦܘܪܩܢܢ ܘܠܪܘܚܗ‬

CHAPTER FIVE. RITUAL PLACE seraphim of fire and spirit stand trembling; This is the divine sacrifice which the Holy Spirit, equal with the Father and the only-begotten Son, descends on and sanctifies; This is the divine sacrifice which the heavenly Father completed and fulfilled, the beloved Lord, and the Holy Spirit sanctified; This is the divine sacrifice whom the Third of the Godhead perfected through the sufferings of his person. Let us remember and praise him through the incense our weakness and sinfulness offers before him so that we may wash our dirt by his mercies and he may blot out our guilt in his compassion and forgive our shortcomings with the drops of his divine gifts. So that he may be with us and among us and make us and our departed ones worthy for the glory of his greatness and of his blessed Father, who sent him for our salvation, and his Holy Spirit who is good and worthy of worship and life-giver and of the same ousia as you, now and forever.

211

̈ ‫ܩܕܝܫܐ ܛܒܐ ܘܣܓܝܕܐ ܘܡܥܒܕ‬ ‫ܚܝܐ‬ ‫ܘܐܫܘܐ ܠܟ ܒܐܘܣܝܐ ܗܫܐ܀‬

Instead of referring to past events and then moving on to connecting them to the current liturgical situation, this sedrō begins with the current “sacrifice” and then lists past events which it connects to the current sacrifice by the list of expressions followed by “this is the.” It connects to the sacrifice of Abel, David, Joshua, Melchizedek and Moses and finally to the sacrifice of Christ who it says “perfected” the sacrifice. All sedrē follow the

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scheme of remembering the past for the present situation in different ways. Remembering is done in different ways as we have seen. The sedrē of entrance emplace the ritual body before God and point to the place and the event of the sacrifice by linking the place of the altar with all the images that have been evoked and by linking the liturgical event by pointing to past events. But I am curious as to the prerequisites for this attitude in this time period. Ronald Grimes has suggested, and I agree with him, that context matters for analyzing and understanding rites. That is, the societal context which motivates or makes it possible for rites of a certain kind to be performed. While the rite of entrance ritualizes the altar as sacred space, there is a background and a context that motivates ritualizing the sanctuary and the altar as sacred in this sense. Ritualizing the sanctuary and altar is fundamental to maintaining its perceived sacrality. What would happen if the altar and the sanctuary were not ritualized in this way? Imagine if one day the liturgical community removed the threshold between the sanctuary and the nave and removed all references to the altar as the dwelling place of God and instead completely referred to Christ being in the midst of the community instead of on the altar and the sanctuary? This is quite a possible scenario. 43 Let me therefore take a slight detour in order to broader the understanding of how the sanctuary and the altar came to be considered sacred space and the dwelling place of God which is then manifested in the rite of entrance.

LEGALIZING SACRED SPACE

In this part, I will discuss the process in which it became possible to relate to the church building and the sanctuary in the way which has been described above. In his very influential and It is my understanding that the Second Vatican Council partly led this shift in the Roman Catholic Church. The priest faces the people, and the people face the priest. Between the priest and the laity is the eucharistic gifts. The circumstances are also different from the Eastern rites in that architecture differs. There is no iconostasis as such or any other threshold other than perhaps a few steps to the altar table in churches associated with the Latin rite. However, this does not exclude that the altar is not significant or functions as a symbol of Christ in the Latin Rite.

43

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important study, Symbols of Church and Kingdom, 44 Robert Murray argues that the Syriac authors he studied between the 4th and the 6th centuries use the terms church (‘i(d)tō, ‫ )ܥܕܬܐ‬and gathering (knuštō, ‫ )ܟܢܘܫܬܐ‬interchangeably. 45 Murray eloquently reflects and assesses how the Syriac fathers construe church or more specifically what symbols they use to express their views on church. Nowhere in his description is there an application of the term church to a church building. For example, when Aphrahat refers to a building it is to the body of either the community or of the individual member of the community which in turn are identified with the body of Christ. 46 Identifying the body of Christ with the community or individuals is common in the preConstantinian era and is further expressed by the theologian Cyril Hovorun in the following way: 35F

36F

The message of Jesus Christ about the places of worship was radically different from both Jewish and Greco-Roman traditions. He relativized the religious importance and sacrality of the temple (Mark 13:1–2; John 2:19). This eventually became the main accusation against him that led to the death sentence (Matt 26:61–65; Mark 14:57–64). He shifted the epicenter of the sacred from the place of worship to worshipping in spirit and truth (John 4:19–24). […] For […] Christian fellows, the holy was not to be found in the places where Christians worshipped God but in the worshipping human beings themselves. […] Even Jerusalem in the first three centuries was not revered by the Christians the same way it was by the Jews. Only after Constantine did it become again a ‘holy land.’ 47

In other words, human beings were portrayed as temples of divine presence in early Christian thought. But the idea of sacred space was transferrable, and it expanded rapidly with the Christianization of the Roman Empire after Constantine. The Christians found themselves in a new situation and had to replace Robert Murray, Symbols of Church and Kingdom: A Study in Early Syriac Tradition (London; New York: T & T Clark International, 2006). 45 See the discussion in: Murray, chap. Foreword. 46 Murray, 219. 47 Cyril Hovorun, Scaffolds of the Church (Cascade Books, 2017), 32–33. 44

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pagan religious practices and carry the responsibility of social cohesion through public manifestation of its rites. 48 McVey argues that most often, for this time period, the Christians developed the idea that the church consists of a community and not a building, which comprises the body of Christ. 49 According to her, the application of a discourse of holiness to buildings began with Eusebius of Caesarea in a sermon for the dedication of the church rebuilt in Tyre in 313 AD. In his sermon, Eusebius explores the symbolic significance of the Christian building as church as opposed to the church being a community of people. In his sermon, Eusebius depicts the church building as a symbol of God’s presence and protection. 50 Among the Syriac authors, the first whom McVey is able to identify as doing the same thing as Eusebius is Balai of Aleppo (+438 AD), for whom the church building is heaven on earth, or in his own words: 51 For it is not an ordinary dwelling; It is heaven on earth since [heaven’s] Lord [dwells] in it. Instead of Watchers [are] the pure priests Who serve therein the Deity (Madrasha 4)

Moreover, in his Meta-Ecclesiology, Hovorun conducted a corpus critical analysis of the term church and how it has been used by various authors for the past two thousand years. He divided his study into several different periods, including Late Antiquity and the Middle Ages. Hovorun first investigates the number of times the word church appears in certain authors using databases for this purpose. He argues that the frequency with which the term church appears in queries corresponds to minor or major crises in the ecclesial community or in society. The frequency, he argues, indicates examples of reflections on the self-identity of the new John Francis Baldovin, The Urban Character of Christian Worship: The Origins, Development, and Meaning of Stational Liturgy, Orientalia Christiana Analecta 228 (Roma: Pont. Institutum Studiorum Orientalium, 1987); White, Performing Orthodox Ritual in Byzantium. 49 Kathleen E. McVey, “Spirit Embodied: The Emergence of Symbolic Interpretations of Early Christian and Byzantine Architecture,” Architecture as Icon, January 1, 2010, 45. 50 McVey, 46. 51 Translated by McVey McVey, 55. 48

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community in light of these changes in society. For example, he notes that Eusebius uses the term church more than any other author of his time (1467 times). 52 The major event in his time is of course the Christianization of the Roman Empire. Next to him in frequency is Athanasius of Alexandria who uses the term 911 times. Juxtaposing this study with McVey’s analysis confirms the importance of Eusebius. In addition to discourses about ecclesial space, the process of sacralization of buildings was related to legal processes. This has been argued by the historian Mary Farag in her 2017 doctoral dissertation where she investigated legal sources and argues that the process of making a building holy within the framework of the Roman Empire was linked to a legal process and definition of what she calls singularization as opposed to commoditization. By way of legal definitions and canon law, church buildings were not allowed to be treated as commodities (such as money or anything else you can exchange) and were taken completely out of the sphere of commodity. She notes that lawyers and bishops did not call this process singularization but rather consecration. Consequently, church buildings were not legally allowed to be exchanged. Paradoxically, church was the place where exchange took place between celestial beings and pious Christians. Hence Farag argues that while a church building was legally not a commodity, yet ritually it was. 53 As Farag exemplifies, a church could not be sold even for the purpose of performing an act of mercy, yet as she posits, “acts of mercy were the most prized gifts that could be offered in the endless chain of gift-exchange with the heavenly realm." 54 Another way of putting it is to say that sanctity became transferrable by way of ritual action, through the words and actions that took place in communal worship, which

Cyril. Hovorun, Meta-Ecclesiology Chronicles on Church Awareness (New York: Palgrave Macmillan US :, 2015), 71, http://dx.doi.org/10.1057/9781137543936. 53 Mary Farag, Sacred Things: The Legal Making of Churches in Late Antiquity (Yale: Unpublished doctoral dissertation at Yale University, 2017), 183. 54 Farag, 186. 52

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took place in sacred space. 55 Hence the process of sacralizing ecclesial space involved legal processes, ritual actions and discursive practices relating to ecclesial space such as we see in Eusebius and Balai of Aleppo. This process did not stop with church building but involved land as well. The sacralization of land is seen most clearly in the case of Jerusalem. The holiness of Jerusalem was invented after Constantine, thanks, in part to, the creativity of Cyril of Jerusalem, who is credited with creating the foundations of the liturgical calendar which connects biblical readings with places in Jerusalem. 56 According to the historian Samuel Rubenson, Cyril’s contribution to liturgical development cannot be underestimated as Jerusalem became a liturgical center and still for many Christians is, the epicenter for the most important events for the Christian community’s self-understanding. 57 Jerusalem was therefore transformed from being a town of no particular significance to becoming the place to go to for pilgrimages and its liturgical practices spread across the Roman empire. The Syriac Orthodox Anaphora of Saint James is for example credited with having its roots in Jerusalem and further spread via Antioch. 58 Farag has argued that practices that were associated with Jerusalem were not limited to the holy land. Christians beyond Jerusalem “celebrated biblical geography by means of their liturgical imagination.” 59 There are many examples as we have seen in the sedrē of entrance where biblical geography McVey, “Spirit Embodied: The Emergence of Symbolic Interpretations of Early Christian and Byzantine Architecture,” 62. 56 Samuel Rubenson, “Hänförelsens språk. Mysteriets liturgiska språkdräkt i fornkyrklig teologi,” Svenskt gudstjänstliv 78 (2003): 9–23. 57 Rubenson; Baldovin’s study is also very important in this regard. He argues that not only Jerusalem was made holy by way of liturgical practice but also Rome and Constantinople. See: Baldovin, The Urban Character of Christian Worship. 58 Baby Varghese, “The Anaphora of Saint James and Jacob of Edessa,” in Jacob of Edessa and the Syriac Culture of His Day, ed. R. B. ter Haar Romeny (Leiden; Boston: BRILL, 2008), 239–65. 59 Mary Farag, “The Mosaic Map of Madaba and Late Antique Discourse on Ecclesial Space,” ed. Dietmar Winkler, Orientalia Patristica Oecumenica 6, no. 1 (2014): 187. 55

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is referred to. In addition to what has been analyzed so far, the entire consecration rite of the myron in the Syriac Orthodox tradition is a great example of this, where even the procession that are done within the rite refer to movements from places to places in the Holy Land. 60 The altar and sanctuary are ritualized every time they are approached in the liturgy, which I see as a manifestation of its sacrality. But in order to understand how this is possible I have here explored contextual and societal backgrounds.

CONCLUSION

The analytical question which I have attempted to answer in this chapter is: How does the entrance rite ritualize the ritual place? In order to answer this question, I have explored further what is meant by ritualization and how it relates to liminality. Ritualization, as the act of performing the rite involves liturgical action and the usage of text. Ritualization has units, moments in the rite, which I have explored as liminal moments. They are liminal in the sense that they are concerned with crossing thresholds. The priest crosses the threshold to the sanctuary and to the altar. So do the deacons. The people do not, in the act of ritualization, enter the sanctuary or the altar. The architectural context of the entrance rite, as explored in chapter 2 of this book, suggested that the sanctuary was not marked by a visible threshold prior to the 5th century. Even after the 5th century the demarcation of the sanctuary was gradual and varying. For the Syriac churches that were explored, however, the sanctuary was clearly marked off in one way or another in the time period that has been explored. Why else would there be a need for an entrance rite which grows more complex with time and with every liturgical manuscript and prescription? The most Bar-Sawme, “Comparing the Syriac Order of the Consecration of Myron with the Order of Eucharistic Liturgy Both in External Structure and Theological Themes”; Baby Varghese, “Studies in the West Syrian Liturgy of the Consecration of Holy Myron,” The Harp VI, no. 1 (1993): 65–80; For an early commentary on the myron see Jacob of Edessa’s commentary. Sebastian Brock, “Jacob of Edessa’s Discourse on the Myron,” Oriens Christianus 63 (1979): 20–36.

60

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

recent manuscript has the most complex entrance rite. There is gradual architectural development of separating the sanctuary from the nave. This is accompanied by rites of entrance which in effect construct the sanctuary as sacred. Ritually, the nave is differentiated from the sanctuary. There is no indication that the priest or the people pray anything preparatory in order to enter the nave. But the priest prepares himself to cross the threshold of the sanctuary and the altar. This is done when he prays his private prayers by bowing down, by the offering of incense, by praying silently for his own worthiness to enter the sacred space. More important than anything perhaps in the rite of entrance is the Sedrō of Entrance and its usage of metaphorical language in referring to the sanctuary and altar. The words used in the Sedrō of Entrance are important. The sanctuary and the altar have been imbued with images such as: holy of holies, holy place, middle of the earth, Golgotha, royal table, land of fire, glory of God, throne of God, dwelling place of God. The sedrō of entrance emplaces the ritual body before God and at the beginning of the Eucharistic offering. This is done by making use of metaphors which emplace the ritual body. In several instances in the sedrē we have seen how the prayers move from remembering past events, to thanking God for his great mercy towards humankind up until the present moment. Then, the priest turns to the present and the place they are standing, before God, at the center of the universe, where the Tree of Life was planted, and Adam was buried, and Christ crucified and pulled down the wall of enmity between heaven and earth. The metaphors constitute a cosmic map which connects the different metaphors, connecting the death of the first Adam in the underworld with the second Adam on the Cross and further with God in the heavens. I finally argued that the prerequisite for even being able to ritualize the sanctuary and altar in this way was dependent on a cultural context where churches were sacralized by means of legal action and ritual actions accompanied by discourses of different kinds identifying the church building with holiness. It is not surprising that holiness is transferred from individuals and communities to being identified with architecture and even land. The holiness of architecture and even land is manifested by

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ritualization. Even Jerusalem is ritualized by the so-called stational liturgy. So, the sanctuary and the altar are ritualized as holy and the people at worship are emplaced before God. In the next chapter, I will discuss how the entrance rite ritualizes the ritual body. This people standing before God, how are they portrayed?

CHAPTER SIX. RITUAL BODY: THE UNCLEAN AND GOD-BEARING COMMUNITY INTRODUCTION TO THE CHAPTER Yes, our God, do not allow your grace to estrange and separate us from your kingdom. Sedro of Entrance, 10th century Where there is dirt, there is a system. 1 Mary Douglas

In the previous chapter I argued that the entrance rite ritualized the sanctuary and the altar and manifested its sacrality. The altar was portrayed in the prayers analyzed as the celestial dwelling place of God which is at the center of the cosmos. The altar was also portrayed as the tomb of Christ or the sacrificial table on which Christ is sacrificed, in other words, the cross etc. Given that the altar was imbued with these vivid meanings I shall now turn to analyzing how the entrance rite constructs the ritual body, first as unworthy, impure, and potentially estranged from God, then as transformed body. These images are staggering in the entrance prayers and specifically in the Sedrō of Entrance. The analysis will be made in light of the context of the rite, namely that the celebrant is entering sacred space to pray the Anaphora. The prayers express an uneasiness, a sense of being 1 Mary Douglas, Purity and Danger: An Analysis of Concepts of Pollution and Taboo, Repr (London: Routledge & Kegan Paul, 1966), 44.

221

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unclean and unable to enter the holy ground. Rites of passage are rites of transition and transformation and the analysis of how the ritual body is constructed will therefore be followed by an analysis of the seeming change the ritual body undergoes in this liminal phase of the liturgy. This chapter is a further attempt at answering the second research question of the study: How does the entrance rite construct the sanctuary as sacred space and the worshipping community as church? This chapter will address the following analytical question which was posed in connection to the second research question: How does the entrance rite ritualize the ritual body?

LOWLINESS AND SACREDNESS

In rites of passage liminality is a key concept. The liminal phase, as argued by Victor Turner is characterized by a blend of lowliness and sacredness. 2 For example, in rites of installation or rites of ordination a person who transits from a lower status to another, is by implication moving up, so to speak. 3 The physical movements in the liturgy, as we have seen, are indeed a movement from a lower spatial platform to a higher one. The elevated space is characterized by the prayers analyzed as the center of the cosmos, with the throne room of God. The sacredness of the altar is opposed to the unworthiness and pollution of the priest and the rest of the ritual body. We have seen glimpses of this in the prayers that have been presented in the previous chapters. The idea of ritual pollution has been extensively studied by the Anthropologist Mary Douglas, who published her work Purity and Danger – An analysis of the concepts of pollution and taboo, in 1966. 4 In this book she explores concepts such as ritual uncleanness and defilement and how they relate to holiness: 5

Turner, The Ritual Process, 96. Turner, The Ritual Process; See the following for a discussion about how rites of passages means moving from one status to another. Grimes, The Craft of Ritual Studies, 202. 4 Douglas, Purity and Danger. 5 Douglas, 7. 2 3

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Our idea of dirt is compounded of two things, care for hygiene and respect for conventions. The rules of hygiene change, of course, with changes in our state of knowledge. As for the conventional side of dirt-avoidance, these rules can be set aside for the sake of friendship. […] For us sacred things and places are to be protected from defilement. Holiness and impurity are the opposite poles.

Holiness and impurity belong to a discourse which portrays the two as different poles. The ideas of dirty and clean belong to a conceptual system about safeguarding what is holy. The system can look different in different cultures and contexts, of course. But in the case of liturgical texts purity and impurity are portrayed as opposites or as relative to each other. Douglas also argues that the two poles must be seen in relation to one another. A person or place is impure in relation to something which is considered to be sacred and pure. According to Douglas, being unclean means being out of place. 6 This implies that a person can be considered clean in one social situation while being unclean in another. In my analysis, the concept appears in liturgical texts which are preparing the ritual body to enter the place, which is considered to be the place of uttermost purity. Douglas’ insight is thus useful in organizing the further analysis on a general level: purity and impurity depend on each other. What she has observed and written about is particularly expressed in the liminal phase of rites. The opposing pairs create elements of tension: for example, on the one hand the loftiness of the sanctuary and God and on the other hand the lowliness of the ritual body. The liminal phase facilitates a transition between the two. A slavish application of this framework is not helpful, however. Transition does not entail that the lowly reach the loftiness of God and thus become pure or that God descends from the lofty heights to the lowly and makes them pure. Rather a better way to characterize this transition would be to say that it leads to communitas, a meeting between the lowly and the lofty. The ritual body is a wounded body, an unclean body which is filled with God’s presence. 6

Douglas, 41.

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The scholarship of Peter Brown and Susan Harvey are quite important for understanding and nuancing the role of dirt and unworthiness in the Eastern Christian tradition. Susan Harvey has studied the social function and role of scent and by extension bad scent and dirt. While dirt, in the late antique and medieval historical period, is generally associated with something foul and hence unholy, yet for ascetics it is not always crystal clear that dirt and bad smell are associated with unholiness. In fact, ascetics would often employ stench as a practical device to disrupt the social order, to shock an audience out of complacency and by extension to reflect the human condition of decay and mortality. 7 The ascetic can be said to be a liminal figure, who embodies elements of purity and impurity. Dirt and being unclean is associated with disruption of the social order, something that manifests what is wrong with us and in need of redemption. Immoral living was associated with uncleanness. This is seen in a variety of authors in the late antique and medieval period. John Chrysostom, Gregory of Nyssa and Philoxenos of Mabbug all use stench as a device to portray how sin and stench are two sides of the same coin. Philoxenos of Mabbug said about gluttony: “It is equally an illness of the soul and of the body, a vessel of decay, a stinking smell, the source of the excrement of the body, a friend of darkness, a relative of gloom.” 8 In other words, for Philoxenos, bad scent and sinful living are coupled together. Given this background an ascetic could utilize this cultural presupposition in order to disrupt, shock and awaken the audience to a deeper understanding and meaning. This was in fact often the role of the holy man. 9 The Harvey, Scenting Salvation, chap. 5. Bishop of Hierapolis Philoxenus, The Discourses of Philoxenos of Mabbug, trans. Robert A. Kitchen, vol. 235, Cistercian Studies Series (Cistercian Publications, 2013), 285. 9 Peter Robert Lamont Brown, “The Rise and Function of the Holy Man in Late Antiquity, 1971–1997,” Journal of Early Christian Studies 6, no. 3 (1998): 353–76, https://doi.org/10.1353/earl.1998.0041; Susan Ashbrook Harvey, Asceticism and Society in Crisis: John of Ephesus and The Lives of the Eastern Saints, Transformation of the Classical Heritage (Berkeley: Univ of California Pr, 1990). 7 8

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idea of stench and sinfulness as elements of liminality carries into the liturgy and most specifically in the entrance rite. Furthermore, it has been argued by the historian Moshe Bildstein that purity is ultimately related to the imagined purity of a community or its integrity. In the early church, the eucharistic liturgy was considered the sacred rite which represented the community and was therefore guarded by regulations of purity. Only those who had been cleansed and reborn by the waters of baptism were allowed to participate in the Eucharist. Even after baptism, keeping oneself clean was considered paramount. This is exemplified in the Didache, the writings of Justin the Martyr, the Shepherd of Hermas and other texts from the early church. 10 Even in the liturgical commentaries of the Syriac Orthodox Church from the late antique and medieval period the idea that the unworthy and unbaptized were ritually unclean is recorded at least until the 12th century in Bar Salibi’s commentary, even though the practice of leaving the church had probably been abandoned by the 6th or 7th century. 11 The same principle is attested in the various canonical sources of the Synodicon of the West Syriac tradition. 12 Paul exhorts the Corinthian community to approach the eucharistic meal with the correct disposition (1 Cor 11:27–31) and sees the breaking of the bread as an image of the unity of the See the following work for further discussion on the relationship between purity/impurity and community for the early Christian literature Moshe Blidstein, Purity, Community, and Ritual in Early Christian Literature (Oxford: Oxford University Press, 2017), http://dx.doi.org/10.1093/oso/9780198791959.001.0001. 11 bar Kepha and bar Salibi mention five different classes of people who leave the church after the liturgy of the word. Among these there were those who were considered to be possessed and those who had committed sins. They have in common that they were considered ritually unclean. Dionysius bar Ṣalībī, The Commentary of Dionysius Bar Salibi on the Eucharist; Connolly, Two Commentaries on the Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bār Kēphā; Jacob of Edessa, in his letter to the presbyter Thomas, he explicitly claims that the proclamation of releasing the unbaptized is sometimes said but not practiced. Jacob of Edessa, Ad Thomam Presbyterum. 12 Vööbus, The Synodicon in the West Syrian Tradition. 10

226

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

community (1 Cor 10:14–22). Some sources even see the liturgy as a purification rite. Among the earliest liturgical texts expressing this view are the protoanaphora of Addai and Mari and the Acts of Thomas, which express a belief that the bread and wine of the Eucharist are for the pardon of debts and forgiveness of sins. This idea is also expressed in many of the anaphoras in the Syriac Orthodox tradition. 13 Paul Bradshaw has argued that penitential prayers, which express the unworthiness of the community, were lacking from the early eucharistic liturgical texts with a few exceptions, such as in the Anaphora of Addai and Mari, and that they appear in liturgical texts in both East and West from the 9th and 10th century and onwards. 14 This does not mean, however, that expressions of unworthiness in relation to the Eucharist do not exist before this time period. Penitential prayers, instructions to pray to God to become clean and worthy to participate in the Eucharist exist in other sources. Instructions to do penitence is found in a variety of sources, not the least in sermons. Taft has argued that the insertion of Our Father just before the communion in the Eastern rites is a consequence of the lack of other penitential prayers in the Eucharist, since in that prayer there is a request for forgiveness. 15 Penitence seems to have taken place outside of the liturgy, in the daily prayers. It is generally accepted that it was a common practice that people would abstain from communion due to a sense of unworthiness. 16 In a text attributed to Philoxenos of Mabbug from the early 6th century, instruction is given on how to I have not done a complete study of this idea but I mention here the Anaphora of Saint James, Anaphora of Peter, Anaphora of John, Anaphora of bar Salibi. Çiçek, ‫ܐܢܐܦܘܪܐ ܐܝܟ ܛܟܣܐ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܬܪܝܨܬ‬ ‫[ ܫܘܒܚܐ ܕܐܢܛܝܘܟ‬Anaphora According to the Order of the Syriac Orthodox Church of Antioch]. 14 Bradshaw, Reconstructing Early Christian Worship, chap. 9. 15 Robert F. Taft, “Byzantine Communion Rites II: Later Formulas and Rubrics in the Ritual of Clergy Communion,” in Orientalia Christiana Periodica, vol. 67 (Rome: Pontif. inst. studiorum Orientalium, 2001), 275–352. 16 See the following for a discussion about the question of communion: Taft, “The Decline of Communion in Byzantium and the Distancing of the Congregation from the Liturgical Action: Cause, Effect, or Neither?” 13

CHAPTER SIX. RITUAL BODY

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receive the communion, which expresses this sense of unworthiness while receiving the communion. This is a good example of how the opposites mentioned above (dirt and purity) co-exist. Allow me to exemplify by quoting Philoxenos at length: When you have extended your hands and taken the body, bow, and put your hands before your face, and worship the living body whom you hold. Then speak with him in a low voice, and with your gaze resting upon him say to him: ‘I carry you, living God who is incarnate in the bread, and I embrace you in my palms, Lord of the worlds whom no world has contained. You have circumscribed yourself in a fiery coal with a fleshly palm – you, Lord, who with your palm measured out the dust of the earth. You are holy, God incarnate in my hands in a fiery coal which is a body. See, I hold you, although there is nothing that contains you; a bodily hand embraces you, Lord of natures whom a fleshly womb embraced. Within a womb you became a circumscribed body, and now within a hand you appear to me as a small morsel. As you have made me worthy to approach you and receive you – and see, my hands embrace you confidently – make me worthy, Lord, to eat you in a holy manner and to taste the food of your body as a taste of your life. Instead of the stomach, the body's member, may the womb of my intellect and the hand of my mind receive you. May you be conceived in me as [you were] in the womb of the Virgin. There you appeared as an infant, and your hidden self was revealed in the world as corporeal fruit; may you also appear in me here and be revealed from me in fruits that are spiritual works and just labors pleasing to your will. And by your food may my desires be killed, and by the drinking of your cup may my passions be quenched. And instead of the members of my body, may my thoughts receive strength from the nourishment of your body. Like the manifest members of my body, may my hidden thoughts be engaged in exercise and in running and in works according to your living commands and your spiritual laws. From the food of your body and the drinking of your blood may I wax strong inwardly, and excel outwardly, and run diligently, and attain to the full stature of an interior human being. May I become a perfect man, mature in the intelligence [residing in] all [my] spiritual members, my head being crowned with the crown of

228

SACRED SPACE IN SYRIAC ORTHODOX LITURGY perfection of all of [my] behavior. May I be a royal diadem in your hands, as you promised me (cf. Is 62:3), 0 hidden God whose manifestness I embrace in the perfection of your body.’ 17

The instruction by Philoxenos captures the sense of unworthiness with which communicant is supposed to approach the reception of the communion with. Such worthiness is completely dependent on God making the communicant worthy. This sense of unworthiness is not reduced to the communion but is most vividly expressed in the entrance rite. It is also expressed by the important Syriac authors Ephrem and Aphrahat as well as Jacob of Sarug. Ephrem the Syrian writes the following with regard to the importance of purity for becoming a temple of God: Let us become builders of our minds into temples fitting for God. When the master dwells in your house honor comes to your doorstep. How much more, then, will your gate be exalted if God dwells in you. Be for Him temple and priest and serve Him inside your temple. Just as He is for your sake priest and sacrifice and libation, you be for His sake temple and priest and offering. For your mind to become a temple, do not leave filth in it. Do not leave in the house of God anything hateful to God. Let the house of God be adorned with whatever is proper for God. But if there is passion there harlotry will dwell there.

Aelred Cody, “An Instruction of Philoxenus of Mabbug on Gestures and Prayer When One Receives Communion in the Hand, with a History of the Manner of Receiving the Eucharistic Bread in the West-Syrian Church,” in Rule of Prayer, Rule of Faith, ed. Nathan Mitchell and John Francis Baldovin (Liturgical Press, 1996), 56–79.

17

CHAPTER SIX. RITUAL BODY

229

And if there is anger there smoke will rise up there. Expel wrath from there and envy, whose smell is abhorrent. Bring in and set love there, a censer full of fragrance. Sweep and cast out dung from there, hateful company and habits. Scatter in it good doings like flowers and like blossoms. And instead of rose or lilies, adorn it with prayers [bold and italics added] 18

Even though Ephrem speaks to the individual’s preparation for becoming a temple for God, the same logic is applicable to the preparation for the eucharistic celebration. Filth and dung are ultimately connected to the soul and more specifically to habits and morality. Douglas’ argument is applicable in this case as well, namely that im/purity is connected to a relative system. The idea of becoming pure finds perhaps its ultimate expression in how Mary becomes a role model for the purity needed. This is expressed elaborately by Jacob of Sarug in the 6th century. Jacob portrays Mary as a model for all Christians who want to become a dwelling place for God. Mary practices housekeeping, which in Jacob’s poetic telling transforms into a ritual preparation for the celebration of the liturgy. The idea of Ephrem extends beyond the individual to the communal in the following hymn by Jacob: She gathered and removed all [improper] reckonings from her mind. She sprinkled her pure temple with love before the Holy One. She swept her house with the holiness that was within her, and she embellished its inner walls with all kinds (of acts) of reverence. Again in it she set in order the good signets of perfection.

Ephrem Verse Homily 2:93–123. Translation by Harvey in Harvey, Scenting Salvation, 183. 18

230

SACRED SPACE IN SYRIAC ORTHODOX LITURGY She replenished it with blossoms of all manners of modesty. She levelled its land [Mk 3] with the choice implements of virginity. She hung up ornaments, crowns of praises of watchful care. She took up and laced together veils out of chastity; She spread out and stretched out spacious garments of watchfulness. She poured out as oil, good deeds in her lamp [Mt 25:1–13] and her great flame has been inflamed in the temple of her body. She burned the fragrance of her prayers warmly so that the pure fire of her faith should serve as incense. She threw, as sweet spices, the sounds of praise into the fire of her love, and from her thanksgiving breathed the fragrance of choice incense. And while the house was made radiant by these things in a holy manner, the Son of the King entered and dwelt in the shrine of virginity. 19

In this quote, Mary’s individual preparation becomes a preparation of her inner and outer house. Ultimately, the preparation is a preparation for receiving God. We have seen in the examples given above that the unholy is related to the holy and in particular to God. Mary is preparing herself to receive the “Son of the King,” Ephrem is encouraging the individual Christian to clean his or her house in order to become a temple for God and Philoxenos of Mabbug relates the unworthiness of the communicant with the holiness of God and ultimately with the communion. This dynamic is a pattern which also recurs in the Sedrō of Entrance. God is contrasted with the unworthy and filthy, who ultimately becomes worthy to receive God. 19

Jacob of Sarug, quoted in Harvey, 184.

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231

The Sedrō of Entrance first directs attention to God. This can be illustrated by the following table which gives the first part of every sedrō in the manuscripts. They are all different but at the same time follow a similar pattern, which draws immediate attention to the attributes of God followed by a portrayal of the ritual body as filthy: God who is uncreated, incomprehensible, ineffable, unlimited, eternal, the salvific breath of the worlds; the sweet and incorruptible myron and savior of all, who alone is wise, nourisher of all, who governs all, omnipotent, who finds all, to whom everything is known, eternal and not temporal, invisible and sees all, who is above all and whom the rational hosts sanctify.

Christ God, who is the maker and establisher of all, who is the salvific breath of the worlds, the pure and incorruptible myrrh, sweet scent of immortality, your sweet scent of knowledge has filled our hearts. Great and eternal God who knows all hidden things, you know everything before they take place, to whom nothing is lost to you of ours. For everything is revealed and naked before your eyes.

S1

‫ܐܠܗܐ ܗܘ ܠܐ ܥܒܝܕܐ ܘܠܐ‬ ‫ܡܬܡܠܠܢܐ܆ ܗܘ ܠܐ ܡܬܦܫܩܢܐ܆ ܗܘ‬ ‫ܠܐ ܡܣܬܝܟܢܐ܆ ܗܘ ܠܐ ܙܒܢܝܐ܆ ܗܘ‬ ̈ ‫ܢܫܡܬܐ ܦܪܘܩܝܬܐ‬ ‫ܕܥܠܡܐ܆ ܗܘ‬ ‫ܡܘܪܘܢ ܒܣܝܡܐ ܕܠܐ‬ ‫ܡܬܚܒܠܢܘܬܐ܆ ܗܘ ܦܪܘܩܐ ܕܟܠ܆ ܗܘ‬ ‫ܚܟܝܡܐ ܒܠܚܘܕܘܗܝ܆ ܗܘ ܡܬܪܣܝܢܐ‬ ‫ܕܟܠ܆ ܗܘ ܕܠܟܠ ܐܚܝܕ ܘܡܕܒܪ܆ ܗܘ‬ ‫ܕܡܫܟܚ ܟܠ ܘܟܠ ܫܟܝܚ ܠܗ܆ ܗܘ‬ ‫ܡܬܘܡܝܐ ܘܠܐ ܙܒܢܝܐ܆ ܗܘ ܕܠܐ‬ ‫ܡܬܚܙܐ ܘܚܙܐ ܠܟܠ܆ ܗܘ ܕܥܠܝ ܡܢ‬ ̈ ‫ܟܠ ܘܡܩܕܫܝܢ ܠܗ‬ ‫ܚܝܠܘܬܐ‬ ̈ .‫ܝܕܘܥܬܢܐ‬ S2

‫ܡܫܝܚܐ ܐܠܗܐ ܗܘ ܥܒܘܕܐ‬ ‫ ܗܘ ܢܫܡܬܐ‬.‫ܘܡܬܩܢܢܐ ܕܟܠ‬ ̈ ‫ܕܥܠܡܐ ܗܘ ܡܘܪܘܢ‬ ‫ܦܪܘܩܝܬܐ‬ ‫ܕܟܝܐ ܘܕܠܐ ܡܬܚܒܠܢܘܬܐ ܘܪܝܚܐ‬ ‫ ܗܘ‬.‫ܒܣܝܡܐ ܕܠܐ ܡܝܘܬܘܬܐ‬ ‫ܕܪܝܚܐ ܚܠܝܐ ܕܝܕܥܬܟ ܡܠܝܬ‬ ̈ .‫ܠܠܒܘܬܢ‬ S3

‫ܐܠܗܐ ܗܘ ܪܒܐ ܗܘ ܡܬܘܡܝܐ ܗܘ‬ ̈ ‫ܕܟܣܝܬܐ ܗܘ ܕܟܠܗܝܢ ܝܕܥ‬ ‫ܝܕܘܥܐ‬ ‫ܐܢܬ ܩܕܡ ܗܘܝܗܝܢ ܗܘ ܕܠܝܬ ܡܕܡ‬ ‫ܕܛܥܐ ܠܟ ܡܢ ܗܠܝܢ ܕܠܘܬܢ ܡܛܠ‬ ̈ ‫ܓܠܝܬܐ ܘܥ̈ܪܛܠܝܬܐ‬ ‫ܕܟܠܗܝܢ‬ ̈ .‫ܐܝܬܝܗܝܢ ܩܕܡ ܥܝܢܝܟ‬

232

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

To you merciful God who is hidden and who cannot be scrutinized. The merciful one who cannot be investigated. To you and before you do I bow down the knees of my heart, the one who lives in heaven and on earth. God who alone is incomprehensible and unchangeable, the word of life who is incorruptible. Heavenly source and divine drink, new light and well of the blessed life who came to the world; who is hidden and above human understanding, and thoughts of the flesh who dare to behold his being; giver of heavenly life free from material passion; who sees the hidden and revealed thoughts of human beings. Good and sweet Lord, priest of the worlds: to whom the mouths and tongues of all created beings are insufficient to give praise for one of the gifts of your great glory towards us. Glory to you the covered one who has been revealed and the hidden one who has been seen, who is beyond every mind, the creator who came to creatures.

S4

‫ܠܟ ܐܠܗܐ ܡܪܚܡܢܐ ܟܣܝܐ ܕܠܐ‬ .‫ ܡܪܚܡܢܐ ܕܠܐ ܡܬܥܩܒ‬.‫ܡܬܒܨܐ‬

S5

‫ܠܟ ܗܟܝܠ ܘܩܕܡܝܟ ܒܘ̈ܪܟܝ ܕܠܒܝ‬ ‫ܟܐܦ ܐܢܐ ܥܡܘܪܐ ܕܫܡܝܐ‬ ‫ܘܕܐܪܥܐ‬ S6

‫ܐܠܗܐ ܗܘ ܠܐ ܡܣܬܝܟܢܐ ܘܠܐ‬ ‫ ܗܘ ܡܠܬܐ‬.‫ܡܫܬܚܠܦܢܐ ܒܠܚܘܕܘܗܝ‬ ̈ ‫ ܡܒܘܥܐ‬.‫ܕܚܝܐ ܘܠܐ ܡܬܚܒܠܢܘܬܐ‬ ‫ ܢܘܗܪܐ‬.‫ܫܡܝܢܐ ܘܫܩܝܐ ܐܠܗܝܐ‬ ̈ ̈ ‫ܚܕܬܐ ܘܡܥܝܢܐ‬ ‫ܛܘܒܬܢܐ‬ ‫ܕܚܝܐ‬ ‫ ܓܢܝܙ ܘܡܥܠܝ ܡܢ‬.‫ܕܐܬܐ ܠܥܠܡܐ‬ ̈ ̈ ‫ܐܢܫܝܐ‬ ‫ܕܗܘܢܐ‬ ‫ܡܕܪܟܢܘܬܐ‬ ̈ ‫ܘܚܘܫܒܐ ܒܣ̈ܪܢܝܐ ܓܗܪܝܢ ܕܢܚܘܪܘܢ‬ ̈ ‫ ܝܗܘܒܐ ܕܚܝܐ‬.‫ܠܘܥܕܐ ܕܐܝܬܘܬܗ‬ ̈ ‫ܚܫܐ‬ ̈ ̈ ‫ܫܡܝܢܐ ̈ܡܥܒܕܝ ܡܢ‬ .‫ܗܘܠܢܝܐ‬ ̈ ̈ ‫ܟܣܝܬܐ‬ ‫ܕܡܚܫܒܬܐ‬ ‫ܚܙܝܐ ܘܕܝܩܐ‬ ̈ ̈ ̈ .‫ܕܗܘܢܐ ܕܒܢܝܢܫܐ‬ ‫ܘܓܠܝܬܐ‬ S7

‫ܡܪܐ ܛܒܐ ܘܒܣܝܡܐ ܘܡܟܗܢܢܐ‬ ̈ ‫ ܗܘ ܕܠܐ ܣܦܩܝܢ‬.‫ܕܥܠܡܐ‬ ̈ ‫ܦܘܡܐ‬ ̈ ‫ܘܠܫܢܐ ܕܒ̈ܪܝܐ ܟܠܗܘܢ ܕܢܠܚܡܘܢ‬ ̈ ‫ܬܫܒܘܚܬܐ ܠܚܕܐ ܡܢ ܛܝ‬ ‫ܒܘܬܐ‬ .‫ܕܪܒܘܬ ܫܒܝܚܘܬܟ ܕܠܘܬܢ‬ S8

‫ܫܘܒܚܐ ܠܟ ܟܣܝܐ ܕܐܬܓܠܝ‬ ̈ ‫ ܡܒܥܕ ܡܢ ܗܘܢܐ‬.‫ܘܓܢܝܙܐ ܕܐܬܚܙܝ‬ ‫ ܒܪܘܝܐ ܕܐܬܐ‬.‫ܕܐܬܐ ܠܗܘܝܐ‬ ‫ܠܒ̈ܪܝܬܐ‬

CHAPTER SIX. RITUAL BODY

Christ God who is hidden and elevated, who is omnipotent through the power of his word. The hidden one who was revealed in the flesh, who is not mixed but is one being. Who is in all and all is in him. While he is in all, he is beyond the minds of created beings.

233

S9

‫ܡܫܝܚܐ ܐܠܗܐ ܗܘ ܓܢܝܙܐ‬ ‫ܘܡܥܠܝܐ ܘܐܚܝܕ ܟܠ ܒܚܝܠܐ‬ ‫ ܗܘ ܓܢܝܙܐ ̇ܡܢ ܕܐܬܓܠܝ‬.‫ܕܡܠܬܗ‬ ‫ ܘܠܐ ܡܦܬܟܐ ܘܠܚܘܕܝ ܙܢܐ‬.‫ܒܒܣܪ‬ ‫ ܗܘ ܕܒܟܠ ܐܝܬܘܗܝ ܘܟܠ‬.‫ܒܐܝܬܘܬܗ‬ ‫ ܗܘ ܠܘ ܒܟܠ ܐܟܡܢ ܕܪܚܝܩ‬.‫ܒܗ‬ ̈ ‫ܘܡܒܥܕ ܡܢ ܟܠܗܘܢ‬ ‫ܗܘܢܐ ܕܒ̈ܪܝܐ‬ ̈ .‫ܘܥܒܝܕܐ‬

S10 Christ our God who is lofty in ‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ ̇ܗܘ ܪܡܐ‬ ̇ nature and incomprehensible to ‫ ܗܘ‬.‫ܒܟܝܢܐ ܘܠܐ ܡܬܕܪܟܢܐ ܒܗܘܢܐ‬ the mind. The uncaused cause, ‫ܥܠܬܐ ܕܡܢ ܥܠܬܐ ܐܝܕܐ ܕܥܠܬܐ‬ ̇ ‫ܠܐ ܐܝܬ‬ ‫ ̇ܗܝ ܐܘܣܝܐ ܒܪܘܝܬܐ‬.‫ܠܗ‬ the creative ousia who is from the fatherly and elevated ousia. ‫ܕܡܢ ܐܘܣܝܐ ܐܒܗܝܬܐ‬

.‫ܘܡܥܠܝܬܐ‬ S11 Good God who gives sanctity to the holy ones in his grace.

‫ܐܠܗܐ ܗܘ ܛܒܐ ܒܟܝܢܗ ܘܝܗܒ‬ ̈ .‫ܠܩܕܝܫܐ ܒܛܝܒܘܬܗ‬ ‫ܩܘܕܫܐ‬

S12 ̇ ‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ‬ Christ our God the true high ‫ܗܘ ܪܝܫ‬ ̈ priest and Lord of sacrifices who ‫ ܗܘ‬.‫ܕܕܒܚܐ‬ ‫ܟܘܡ̈ܪܐ ܕܫܪܪܐ ܘܡܪܐ‬ offered himself to his Father as an ‫ܕܩܪܒ ܗܘ ܠܗ ̇ܠܝܠܘܕܗ ܩܘܪܒܢܐ‬ .‫ܕܚܘܣܝܐ‬ offering of forgiveness.

S13 Praise be to you heavenly high ....‫ܫܘܒܚܐ ܠܟ ܪܝܫ ܟܘܡܪܐ ܫܡܝܢܐ‬ priest […] The good shepherd. ‫ܪܥܝܐ ܛܒܐ‬ S14

God who is invisible and incomprehensible, true life and beginning of all. Light from light and the illuminator of all creatures. You who are good by nature and God in truth.

‫ܐܠܗܐ ܗܘ ܠܐ ܡܬܚܙܝܢܐ ܘܠܐ‬ ̈ ‫ܡܬܕܪܟܢܐ‬ ‫ܘܚܝܐ ܫ̈ܪܝܪܐ ܘܪܝܫܝܬܐ‬ .‫ ܗܘ ܢܘܗܪܐ ܕܡܢ ܢܘܗܪܐ‬.‫ܕܟܠ‬ ‫ ܗܘ‬.‫ܘܡܢܗܪܢܐ ܕܟܠ ܒ̈ܪܝܬܐ‬ ‫ܕܐܝܬܝܟ ܛܒܐ ܒܟܝܢܐ ܘܐܠܗܐ‬ .‫ܒܫܪܪܐ‬

234

SACRED SPACE IN SYRIAC ORTHODOX LITURGY S15

Lord our God whose name is great and fearful in heaven and on earth.

‫ܡܪܝܐ ܐܠܗܐ ܕܝܠܢ܆ ܗܘ ܪܒ ܫܡܐ‬ ̇ ‫ܘܕܚܝܠܐ ܒܫܡܝܐ ܘܥܠ‬ ‫ܟܠܗ ܐܪܥܐ‬

S16 God who truly is the good teacher.

‫ܐܠܗܐ ܗܘ ܕܒܫܪܪܐ ܐܝܬܝܟ‬ .‫ܡܠܦܢܐ ܛܒܐ‬

Lord God almighty who alone is holy

‫ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ ܗܘ‬ .‫ܕܒܠܚܘܕܘܗܝ ܩܕܝܫܐ‬

S17

S18 God in whom all good things begin and are brought to completion. S19

Lord God, you did amazing deeds with your true foreknowledge.

‫ܐܠܗܐ ܗܘ ܕܡܢܗ ܟܠ ܛܒܬܐ‬ .‫ܡܫܪܝܐ܆ ܘܒܗ ܠܫܘܡܠܝܐ ܐܬܝܐ‬

̈ ‫ܡܪܝܐ ܐܠܗܐ ܗܘ ܕܥܒܕܬ‬ ‫ܥܒܕܐ‬ ̈ ‫ܬܡܝܗܐ ܒܡܩܕܡܘܬ ܝܕܥܬܟ‬ .‫ܫܪܝܪܬܐ‬

S20 Christ our God who is simple in ‫ܡܫܝܚܐ ܐܠܗܢ ܗܘ ܦܫܝܛܐ ܒܟܝܢܐ‬ ̈ nature and complex in activity, .‫ܡܢܘܬܐ ܒܡܥܒܕܢܘܬܐ‬ ‫ܘܣܓܝ‬ the limit of the law and the truth ‫ܣܟܐ ܕܢܡܘܣܐ ܘܫܪܪܐ ܕܛܝܒܘܬܐ‬ ‫ܘܕܟܐܢܘܬܐ ܚܡܝܪܐ ܕܕܟܝܘܬܐ‬ of grace and righteousness and the yeast of purity and simplicity ‫ܘܕܫܦܝܘܬܐ‬ S21

Christ our God, you who are immaterial and unfathomable, became human willingly.

‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ ܗܘ ܕܟܕ‬ ‫ܐܝܬܝܟ ܠܐ ܡܒܣܪܐ ܘܠܐ‬ .‫ܡܣܬܝܟܢܐ ܗܘܝܬ ܒܪܢܫܐ ܒܨܒܝܢܟ‬

The way God is addressed in these first parts of the sedrē is an integral part of the relative system of pure/impure, an expression of liminality. Different attributes of God are listed and sometimes only one is listed (such as holiness). What they have in common is the pattern, namely that the prayers begin with a glorification of God. The strategy of portraying God as transcendent and holy is a portrayal of one opposite in the spectrum of pure/impure. The attributes of God that recur in these prayers are God’s tran-

CHAPTER SIX. RITUAL BODY

235

scendence and incorruptibility. God is the source of life and source of cosmos, of order. While God is beyond human understanding, as we see often expressed in these prayers, God is also immanent and consequently draws all creation towards himself (“You are the one who, while we were without hope and mercy, drew us closer to you”). 20 This prayer, as has been noted before, is said as the celebrant is about to enter sacred space. The sacred space is a higher ground. The ritual body finds itself at a lower space in the room. The laypeople stand in the nave, the priest on a lower level and not on the altar yet but higher up, incense is being offered to the God who is superior to the ritual body who stands on a lower space both literally and metaphorically. The lowliness of the ritual body is often portrayed as a sinful state. Sin disrupts and makes the ritual body unclean. If God is the source of order, then sin is the source of chaos. In relation to God, who is the source of life, human beings are unworthy and only potentially worthy. In every single instance of the sedrē which have been quoted in the table, the prayers turn towards highlighting the unworthiness of human beings in different ways, but only after elevating God. Therefore, Douglas’ insight that the question of uncleanness is a matter of context and relation is applicable in the liturgical situation. The ritual body, the community at worship stands before God, and in relation to God is deemed unworthy and as we shall see next, unclean, impure and even estranged. Ritually, the prayer focuses the attention of the gathered community on the sanctuary, the holiness of God and on the unworthiness to enter before God.

Dionysios Areopagita, The Divine Names and The Mystical Theology (SPCK, 1940); The extent to which Dionysius’ work on the divine names has influenced the way liturgical texts are structured has not been studied. It seems very reasonable and likely that Dionysius’ work came into play when constructing prayers that addressed God. Thomas Aquinas, Exposition on the Divine Names of Dionysius (Washington, D.C.: Catholic University of America Press, forthcoming); Christian Schäfer, Philosophy of Dionysius the Areopagite: An Introduction to the Structure and the Content of the Treatise On the Divine Names, 2006. 20

236

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

ESTRANGEMENT FROM GOD We encounter Christ; we understand him to be God the Son, taking on human nature, so that he can be mortal and suffer death. In this encounter we come to recognize that all is not well with ourselves. 21 Andrew Louth

In a sense, this experience which is eloquently expressed by the Orthodox theologian Andrew Louth captures one sense of the Sedrō of Entrance. The sedrē continue, after having elevated God, to describe the ritual body as unworthy. God is the source of all good things, and the community is at his mercy. The prayers express an implicit ecclesiological self-understanding. The idea of dirt and sin is not always explicit in these prayers. A desire to be free from the blame of sin is, for example, not an explicit reference to being sinful; the desire to be free implies that there is a self-understanding of being sinful. Furthermore, the idea of impurity is often coupled with other expressions, such as a request to be freed or cleansed or references to the purity of God. Purity and impurity are intertwined and make up a web which often is impossible to untie. Perhaps we can remind ourselves of the preparation of the priest, which described the impurity of the different ritual agents, both the priest and the laity. The priest expresses a desire to be cleansed from a “bad conscience” and to be forgiven all sins. The priest calls himself “wretched” and “unworthy” and requests to be freed from “heavy yoke of sins and guilts” and to be stripped of the “foul clothes” which had been provided by Satan. The sedrē of entrance express something similar. The prayers recognize that the ritual body is unworthy and impure. The following table provides textual evidence from several sedrē:

Andrew Louth, Introducing Eastern Orthodox Theology (London: SPCK Publishing, 2013), 66.

21

CHAPTER SIX. RITUAL BODY S1

Even we, Lord, weak sinners, praise at this hour […] Yes Lord, do not consider alienating your mercies and your sanctifying Spirit from the creature of your hands due to our sins and impurity. […] Your Spirit. For he sanctifies, purifies, and cleanses our entire person both inner and outer; you push away from us all evil and impure desire.

S2 You have made us worthy, wretched and earthlings, to stand before you […]. Free Lord our souls from the slavery of sin.

237

̈ ̈ ‫ܡܚܝܠܐ‬ ‫ܘܚܛܝܐ‬ ‫ܐܦ ܚܢܢ ܡܪܝ‬ ‫ܥܡܗܘܢ ܕܗܢܘܢ ܠܟ ܡܫܒܚܝܢܢ‬ ‫ ܐܝܢ ܡܪܝܐ ܠܐ‬...‫ܒܥܕܢܐ ܗܢܐ‬ ‫ܬܚܫܘܒ ܘܠܐ ܢܪܚܩܘܢ ̈ܪܚܡܝܟ‬ ‫ܘܪܘܚܟ ܗܘ ܡܩܕܫܢܐ ܡܢ ܓܒܝܠܬܐ‬ ̈ ‫ܕܐܝܕܝܐ ܕܝܠܟ ܡܛܠ ̈ܚܛܗܐ‬ ‫ ܟܕ ܡܩܕܫ‬...‫ܘܛܡܐܘܬܐ ܕܝܠܢ‬ ‫ܘܡܕܟܐ ܘܡܚܠܠ ܠܟܠܗ ܒܪܢܫܢ‬ ‫ ܘܕܚܩ ܐܢܬ ܡܢܢ ܟܠ‬.‫ܓܘܝܐ ܘܒܪܝܐ‬ ‫ܪܓܬܐ ܒܝܫܬܐ ܘܡܫܟܪܬܐ‬

‫ܘܐܫܘܝܬ ܠܢ ̈ܡܐܟܐ ܘܥܦ̈ܪܢܐ‬ ̈ ‫ ܚܪܪ ܡܪܝ ܢܦܫܬܢ‬...‫ܕܩܕܡܝܟ ܢܩܘܡ‬ .‫ܡܢ ܥܒܕܘܬܐ ܕܚܛܝܬܐ‬

S3 You Lord know that we do not set ‫ܐܢܬ ܡܪܝܐ ܝܕܥ ܐܢܬ ܕܠܘ ܟܕ‬ ...‫ܬܟܝܠܝܢܢ ܥܠ ܙܕܝܩܘܬܢ‬ our hope on our righteousness. […] You Lord have called us, do not ‫ ܗܘ ܕܩܪܝܬ ܠܢ‬.‫ܐܢܬ ܗܟܝܠ ܡܪܝܐ‬ ‫ ܗܘ ܕܒܩܝܬ ܠܢ ܠܐ‬.‫ܠܐ ܬܕܚܘܩܢ‬ push us away. You have examined ̈ ... ‫ܠܥܒܕܝܟ‬ ‫ܬܣܠܐ‬ us, do not despise your servants […] ‫ܗܫܐ ܡܪܝܐ ܪܚܡ ܐܢܫܐ‬ Now Lord, lover of mankind: be in ‫ܒܡܨܥܬܐ ܕܝܠܢ ܗܘܝ ܒܡܥܒܕܢܘܬܐ‬ ‫ ܘܐܪܚܩ ܡܢܢ ܟܠ‬...‫ܕܐܠܗܘܬܟ‬ our midst through the working of ‫ܪܓܬܐ ܫܟܝܪܬܐ ܘܟܠ ܚܘܫܒܐ‬ your divinity/Godhead […] ‫ ܟܠ ܡܚܫܒܬܐ ܕܠܟ ܠܐ‬.‫ܨܐܐ‬ Remove from us every foul thought ‫ܫܦܪܐ ܘܟܠܗ ܢܟܠܐ ܘܚܣܡܐ‬ and passion and every thought ̈ ،‫ܒܐܦܐ‬ ‫ ܡܐܣܒ‬،‫ܘܪܡܘܬܐ‬ which is not pleasing to you. All ،‫ ܣܐܢܬܐ‬،‫ ܡܘܝܩܐ‬،‫ܒܥܠܕܒܒܘܬܐ‬ guile, pride and jealousy and lack ‫ ܡܛܠܬܐ‬،‫ ܡܐܟܠ ܩܪܨܐ‬،‫ܕܓܠܘܬܐ‬ of integrity, enmity, hatred, and .‫ ܚܘܪܐ ܙܠܝܠܐ‬،‫ܒܛܠܬܐ‬ mocking, lies, gossip, empty words, impure gaze.

238

SACRED SPACE IN SYRIAC ORTHODOX LITURGY S4

He wished to become God instead of human. Instead of the glory of angels he became a slave of the worm and pride. For this reason, our race ate that which from envy and was subjugated to the keeper of the air. We became murderers and oppressors and were thrown into Sheol and death mocked the house of Adam.

.‫ܘܐܠܗܐ ܚܠܦ ܒܪܢܫܐ ܨܒܐ ܕܢܗܘܐ‬ ̈ ‫ܘܚܠܦ ܫܘܒܚܐ‬ ‫ܕܡܠܐܟܐ ܥܒܕܐ‬ ‫ ܡܢ ܗܕܐ‬.‫ܕܬܘܠܥܐ ܘܕܪܡܬܐ ܗܘܐ‬ ‫ܥܠܬܐ ܐܟܠܗ ܓܢܣܐ ܕܝܠܢ ܠܗܘ‬ ‫ܕܡܢ ܚܣܡܐ ܘܢܛܪ ܐܐܪ‬ ‫ ܘܐܬܓܒܪ ܩܛܘܠܐ‬.‫ܐܫܬܥܒܕ‬ ‫ ܘܥܠ ܣܚܦ‬.‫ܘܐܫܬܥܠܝ ܡܪܘܕܐ‬ ̈ ‫ܒܓܘ ܫܝܘܠ ܟܠܗܝܢ‬ ‫ܢܦܫܬܐ‬ ̈ ‫ܕܒܢܝܢܫܐ ܟܕ ܡܗܠ ܡܘܬܐ ܒܕܒܝܬ‬ ‫ܐܕܡ ܘܩܥܐ ܘܐܡܪ܆‬

But as I cry out before you in mourning from the heavy pain of the evil deeds I have performed, I offer this supplication before you from my heart, formulated by my tongue and written by the tears of my eyes. Lord, do not cast me away from you so that evil spirits attack me and make fun of me and say: you thought you had a savior.

‫ܐܠܐ ܟܕ ܓܥܐ ܐܢܐ ܒܚܫܐ ܘܒܟܐ‬ ̈ ‫ܢܐ ܡܢ ܟܐܒܐ ܥܣܩܐ‬ ‫ܕܒܝܫܬܐ‬ ‫ܕܣܥܪܬ ܬܟܫܦܬܐ ܗܕܐ ܡܩܪܒ‬ ‫ܐܢܐ ܠܟ ܕܢܦܩܐ ܡܢ ܠܒܐ‬ ‫ܘܡܬܪܓܡܐ ܡܢ ܠܫܢܐ ܘܟܬܝܒܐ‬ ̈ ̈ ‫ ܠܐ ܡܪܝ‬.‫ܕܒܒܬܐ‬ ‫ܕܡܥܐ‬ ‫ܡܢ‬ ‫ ܘܐܬܠܒܟ ܡܢ‬.‫ܬܫܕܝܢܝ̱ ܡܢ ܩܕܡܝܟ‬ ̈ ̈ ‫ܫܐܕܐ‬ ‫ܒܝܫܐ ܘܢܗܠܘܢ ܒܝ‬ ‫ܘܢܐܡܪܘܢ܆ ܕܣܒܪ ܐܢܬ ܕܐܝܬ ܠܟ‬ .‫ܦܪܘܩܐ‬

Allow us Lord God to approach your holy altar […] free from the influence of sin […] and extract from us all the dirt of flesh and spirit. Yes, our God, may your grace not estrange and separate any of us from your kingdom.

‫ ܘܡܨܠܠܐ‬...‫ܗܒ ܠܢ ܡܪܝܐ ܐܠܗܐ‬ ̈ ‫ܘܒܠܒܘܬܐ‬ .‫ܡܢ ܬܐܛܪܐ ܕܚܛܝܬܐ‬ ̈ .‫ܕܟܝܐ ܡܢ ܫܘܚܬܐ ܕܚܛܝܬܐ‬ ...‫ܢܬܩܪܒ ܠܘܬ ܡܕܒܚܟ ܩܕܝܫܐ‬ ̇ ‫ܘܕܚܩ ܐܢܬ ܡܢܢ‬ ‫ܟܠܗ ܨܐܘܬܐ‬ ‫ ܐܝܢ ܐܠܗܢ ܠܐ‬...‫ܕܒܣܪܐ ܘܕܪܘܚܐ‬ ‫ܐܢܫ ܡܢܢ ܬܥܒܕ ܛܝܒܘܬܟ ܕܢܗܘܐ‬ ‫ܢܘܟ̈ܪܝܐ ܘܡܬܦ̈ܪܝܫܢܐ ܡܢ‬ .‫ܡܠܟܘܬܟ‬

S5

S6

S7 We who are far away and wretched and in the darkness of sin.

̈ ‫ܕܠܢ ܗܢܘܢ ܕ̈ܪܚܝܩܐ‬ ‫ܘܡܣܠܝܐ‬ .‫ܘܕܒܚܫܘܟܐ ܕܚܛܝܬܐ ܐܝܬܝܢ ܗܘܝܢ‬

CHAPTER SIX. RITUAL BODY S8

we who are wanting and wretched have gathered in your holy name […]. Prepare us to, with purity and holiness, approach this rational service of this great and heavenly mystery; not with guile and not with pride not with division and monetary thought and not with dirty clothes of filth and sin, but with a strong heart and pure soul, humble thought, elevated mind and complete boldness […]. Before the face of your mercy let drops of your compassion ground us so that through those drops our dirt may be purified. […] We who are sinners may be worthy of forgiveness and the disturbed ones, rest, sick ones, health.

239

̈ ‫ܚܢܢ ܒܨܝ̈ܪܐ‬ ̈ ‫ܘܕܘܝܐ‬ ‫ܟܢܝܫܝ ܒܫܡܟ‬ ...‫ܩܕܝܫܐ ܘܦ̈ܪܝܩܝ ܒܨܠܝܒܟ ܙܟܝܐ‬ ‫ܘܥܬܕ ܠܢ ܕܒܕܟܝܘܬܐ ܘܒܩܕܝܫܘܬܐ‬ ‫ܢܬܩܪܒ ܠܬܫܡܫܬܐ ܗܕܐ ܡܠܝܠܬܐ‬ ‫ ܠܐ‬.‫ܕܪܐܙܐ ܗܢܐ ܪܒܐ ܘܫܡܝܢܐ‬ ‫ ܠܐ‬.‫ܒܢܟܠܐ ܠܐ ܒܪܡܘܬܐ‬ ‫ܒܦܠܝܓܘܬܐ ܠܐ ܒܚܘܫܒܐ‬ ‫ܡܘܡܝܐ ܐܦܠܐ ܒܠܒܘܫܐ ܨܐܐ‬ ‫ ܐܠܐ ܒܠܒܐ‬.‫ܕܥܘܠܐ ܘܚܛܝܬܐ‬ .‫ܬܩܢܐ ܘܒܢܦܫܐ ܙܗܝܬܐ‬ ‫ܘܒܬܪܥܝܬܐ ܡܟܝܟܬܐ ܘܒܗܘܢܐ‬ ̈ ‫ܪܡܐ‬ ̈ ‫ܘܒܐܦܐ ̈ܓܠܝܬܐ‬ ‫ܕܩܢܝܢ‬ ...‫ܦܐܪܪܝܣܝܐ ܡܫܡܠܝܬܐ‬ .‫ܘܡܢ ܩܕܡ ܦܪܨܘܦܐ ܕ̈ܪܚܡܝܟ‬ ‫ ܕܒܗܘܢ‬.‫̈ܫܦܥܐ ܕܚܢܢܟ ܢܫܬܪܪ ܠܢ‬ ‫ ܘܬܬܦܝܓ‬.‫ܬܬܡܪܩ ܨܐܝܘܬܢ‬ ...‫ܨܗܝܘܬܢ ܘܢܫܪܐ ܒܢ‬ ̈ ‫ܘܐܠܝܨܐ‬ ‫ܘܢܫܬܘܐ ̈ܚܛܝܐ ܠܫܘܒܩܢܐ‬ .‫ܠܢܦܐܫܐ ܟ̈ܪܝܗܐ ܠܚܘܠܡܢܐ‬

S9 ̈ Cleanse our minds because we stand ‫ܩܘܕܫܝܢ‬ ‫ܕܟܐ ܠܬܪܥܝܬܢ ܕܩܕܡ ܩܕܘܫ‬ ‫ ܐܫܝܓ ܡܢܢ‬.‫ܕ̈ܪܐܙܝܟ ܗܐ ܩܝܡܝܢܢ‬ before the holy of holies of your mysteries. Wash us from the mind of ‫ܠܬܪܥܝܬܐ ܕܒܣܪܐ ܕܬܬܢܩܦ ܢܦܫܢ‬ ‫ ܒܪܝ ܒܢ ܠܒܐ‬...‫ܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ the flesh so that our soul may be ‫ ܢܬܓܘܐ‬...‫ܕܟܝܐ ܘܪܘܚܐ ܡܟܝܟܬܐ‬ attached to your Holy Spirit. ‫ܗܘܢܢ ܠܘܬ ܕܟܝܘܬܐ ܕܕܒܚܟ‬ Give birth in us a pure heart and a ‫ ܐܝܟܢܐ ܕܐܦ ܐܢܬ ܢܦܩܬ‬.‫ܣܬܝܪܐ‬ humble spirit […] Let our minds be ‫ܠܓܠܝܐ ܘܐܬܡܙܓܬ ܒܢ ܕܢܛܥܐ‬ purified and turn towards your ̈ ‫ܘܒܦܘܩܕܢܝܟ ܢܬܗܓܐ‬ ‫ܚܢܢ ܠܢ‬ secret sacrifice; as you too were .‫ܘܠܩܢܘܡܢ ܢܬܢܫܐ ܘܠܟ ܢܬܥܗܕ‬ revealed and were mixed in us so ‫ܬܬܪܝܡ ܨܘܪܬܐ ܦܓܪܢܝܬܐ ܡܢ‬ that we could forget ourselves and ‫ ܘܐܢܬ ܒܠܚܘܕܝܟ‬.‫̈ܪܓܫܝܢ ܒ̈ܪܝܐ‬ meditate on your commands and .‫ܬܬܨܝܪ ܒܚܘܫܒܢ ܟܣܝܐܝܬ‬ forget ourselves and remember you. Let the bodily image be lifted from our external senses and let only you be painted in our mind hiddenly.

240

SACRED SPACE IN SYRIAC ORTHODOX LITURGY S10

We who are sinners and transgressors. […] save us Lord from the whirlwind of guilts and sins in which we are drowning […] forgiveness of all trespasses committed by us.

̈ ...‫ܘܡܣܟܠܢܐ‬ ‫ܘܠܢ ̈ܚܛܝܐ‬ ‫ܕܐܠܐ ܠܢ ܡܪܝܐ ܡܢ ܨܡܪܬܐ‬ ̈ ̇ ̈ ‫ܕܚܘܒܐ‬ ...‫ܕܒܗ ܡܛܒܥܝܢܢ‬ ‫ܘܕܚܛܗܐ‬ ‫ܫܘܒܩܢܐ ܕܟܠܗܝܢ ܡܬܥܒ̈ܪܢܘܬܐ‬ ‫ܕܡܢܢ ܐܣܬܥ̈ܪܢ‬

Let us remember and praise him through the incense our weakness and sinfulness offer before him so that we may wash our dirt in his mercy, and he may blot out our guilt in his compassion and forgive our shortcomings with the drops of his divine gifts.

‫ܕܠܗ ܢܬܕܟܪ ܘܠܗ ܢܫܒܚ ܥܠ ܦܝܪܡܐ‬ ‫ܕܡܩܪܒܐ ܒܨܝܪܘܬܢ ܘܚܛܝܘܬܢ‬ ‫ܩܕܡܘܗܝ ܕܢܫܝܓ ܨܐܝܘܬܢ‬ ̈ ‫ܚܘܒܬܢ ܒܚܢܢܗ‬ ‫ܒ̈ܪܚܡܘܗܝ ܘܢܚܣܐ‬ ̈ ‫ܘܢܫܒܘܩ ܒܘܨ̈ܪܝܢ ܒܫܦܥܐ‬ ̈ ̈ ‫ܐܠܗܝܬܐ‬ ‫ܕܡܘܗܒܬܐ ܕܝܠܗ‬

S11

S15 Answer our weakness at this hour ‫ܥܢܝ ܠܡܚܝܠܘܬܢ ܒܫܥܬܐ ܗܕܐ‬ ‫ ܘܠܐ ܬܗܡܐ ܡܢܢ‬.‫ܕܩܪܝܢܢ ܠܟ‬ as we call you. Do not turn away from us because of our sin and .‫ܡܛܠ ܚܛܝܬܐ ܘܩܫܝܘܬ ܩܕܠܐ ܕܝܠܢ‬ ‫ܗܠܝܢ ܕܒܗܝܢ ܐܪܓܙܢܢ ܠܡܫܡܥܬܐ‬ stiff-necked-ness, these by which ̈ ‫ ܘܠܐ ܬܗܦܟ‬...‫ܕܝܠܟ‬ ‫ܐܦܝܟ ܡܢܢ‬ we provoke to anger/enrage your ̈ ear/hearing. […] Do not turn your ‫ܕܘܝܐ ܘܕܠܐ ܫܘܝܢ‬ face from us who are wretched and unworthy. S16 ̈ You are the one who made us ‫ܠܐܝܠܝܕܝ‬ ‫ܐܢܬ ܗܘ ܕܐܫܘܝܬ ܠܢ‬ ̈ ‫ܐܪܥܐ‬ worthy, sinful earthlings […] You ‫ ܘܐܣܦܩܬ ܠܢ‬...‫ܕܚܛܝܐ‬ ̈ enabled us, weak ones, to serve ‫ܡܚܝܠܐ ܕܬܫܡܫܬܐ ܗܕܐ ܙܝܥܬܐ‬ .‫ܘܐܠܗܝܬܐ ܢܫܡܫ ܩܕܡ ܪܒܘܬܟ‬ this fearful and divine service before your greatness. […]

CHAPTER SIX. RITUAL BODY

241

S18

[…] Remove from us every evil thing, bitterness, evil will, doubt, lack of faith, every defiled thought, any thought which is not pleasing to you and make us worthy to enter before your holy altar. […]

.‫ܘܥܩܘܪ ܡܢܢ ܟܠ ܐܕܫܐ ܕܒܝܫܘܬܐ‬ .‫ܟܠܗ ܡܪܝܪܘܬܐ ܘܒܝܫܘܬ ܨܒܝܢܐ‬ ̇ ‫ܟܠܗ ܦܠܝܓܘܬܐ ܘܚܣܝܪܘܬ‬ ‫ܗܝܡܢܘܬܐ ܘܟܠ ܚܘܫܒܐ ܡܟܬܡܐ‬ .‫ܟܠ ܡܚܫܒܬܐ ܕܠܟ ܠܐ ܫܦܪܐ‬ ‫ܘܐܫܘܐ ܠܢ ܕܒܬܐܪܬܐ ܕܟܝܬܐ‬ ‫ܢܥܒܕ ܡܥܠܬܢ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ‬ .‫ܩܕܝܫܐ‬

If the first part of the sedrē begin with elevating God as noted in previous part of this chapter, the prayer moves into describing the ritual body as filthy, dirty, sinful, and so on. An analysis of the sedrē shows that words relating to the impure ritual body occur in every single one. The exact frequency of the occurrences is not the most important aspect of the analysis. But it is noteworthy that the word which is most frequently repeated in the sedrē is sinful (total 17 times). Being sinful seems to be coupled with a fear of being estranged from God (see for example S6 above). The ritual body is portrayed as anxious, aware of its unworthiness, of its sinfulness and filth of both spirit and body, with a longing to be free from all that. The portrayal is a strategy of the ritualization process of constructing two opposite poles. The ritual agent who prays these prayers stands in the sanctuary, at a lower level than the altar and portray the altar we saw in previous chapter, sacred space where the sacred is present. The sedrē furthermore elevate the God who is perceived to be present on the altar and debase the community. In other words, the ritual body both stands on a lower level in the ritual space and is rendered as potentially estranged. In the prayers, sin is equated with filth and excrement and so on, which we also saw previously in this chapter in Philoxenos of Mabbug and other authors. Harvey argues that the metaphor of filth was used to “elicit visceral revulsion at both the physical and moral levels.” 22 The various metaphors were used then to make a connection between purity and impurity. Different cultures may 22

Harvey, Scenting Salvation, 207.

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have different metaphors of what is clean and unclean. Whatever images are used, in these liturgical texts the impure is contrasted with the pure. The ritual body is indeed portrayed as being in dire need of the purity which comes only from God. Harvey provides insight into the fact that the employment of stench and filth as metaphors to describe the condition of human beings and in my case the ritual body, depends on a cultural usage of these metaphors and ideas about the impure. Stench and filth do not stay in the same room as the good scent. Stench and filth are repulsive, good scent and purity are attractive. 23 I also think that the incense should be seen in relation to this, it drives out bad scent and replaces it with sweet scent. I hope that so far, I have been able to point to the tension that exists in the entrance rite. On the one hand, there is the portrayal of the ritual space as the dwelling place of God and the portrayal of God as pure, and, on the other hand there is the aspect of the prayer which portrays the ritual body as filthy and sinful, in need of God’s mercy and grace.

BECOMING SACRED SPACE

The entrance rite and in particular the Sedrō of Entrance does more than ritualize the ritual space as sacred space and the ritual body as unclean. The liminal phase in a rite is enmeshed with opposing images and a sense of uncertainty. It is a state of betwixt and between. The image that I have painted so far is that the entrance rite portrays the altar as sacred space and the ritual body as unclean in relation to the purity of God. But it does not leave the relation between the sacred space and the ritual body in this state. It also enables the priest to enter the sacred space and the ritual body to enter the next phase of the ritual event. The priest is the only one who enters the altar but offers the Eucharist on behalf of the liturgical community. The priest, as we have seen in the various quoted prayers, uses the first-person plural. The construction of opposites is a fundamental part of ritualization, but never the entire story. Opposites are constructed See the following chapter for a discussion about purity and impurity in the late antique and medieval period Harvey, chap. 6.

23

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243

through ritualization in order for them to be bridged. In fact, bridging opposites depends on the prior construction of opposites and hierarchies. There would be nothing to bridge unless there were poles. Bridging does not mean that ritualization removes the opposites in a final step, but that they meet, paradoxically, while remaining opposites. Consequently, the sacred and profane are no absolute categories, but the boundaries are broken and the unclean enabled to step into the dwelling place of God. What the prayer of entrance does in various ways is to request for the right to enter the sacred space and the worthiness to offer the eucharistic liturgy. This is done in three main ways. First, by asking God to remove something from the community, namely, the filth and its metaphorical counterparts; second, by asking God to replace the filth with something pure; third, by asking God to be present. The last aspect finds its expression in different ways in the prayers. These three themes will be presented below and help me in organizing the material. Finally, the priest enters the sacred space to pray the Anaphora, representing the ritual body. The unclean ritual body enters the holy of holies via the priest. In the prayer, the ritual body undergoes a transformation and is brought to the presence of God and recognizes that God is present. The sacrality of the ritual body is primarily expressed in terms of recognizing God’s presence in its midst. Let me show how the Sedrō of Entrance asks for removal of dirt and finally for God’s presence. Removal of Dirt

After having constructed the ritual body as dirty, unworthy, and sinful, the Sedrō of Entrance moves to ask for the removal of the dirt, or that the dirt might not become a hindrance to entering the sacred space for the celebration of the eucharist. The following excerpts from the prayers may exemplify this aspect: S21

Answer our requests, purify, and sanctify our souls and clean and whiten us from all foul blemishes and wounds of sin and make us worthy of a graceful end which

̈ ‫ܫܕܪ ܦܘܢܝܐ‬ ‫ ܙܗܐ ܘܩܕܫ‬.‫ܠܫܠܐܬܢ‬ ̈ ‫ܠܢܦܫܬܢ ܘܚܠܠ ܘܡܪܘܩ ܠܢ ܡܢ ܟܠ‬ ̈ ‫̈ܡܘܡܐ‬ ‫ܣܢܝܐ ܘܚܒ̈ܪܬܐ ܕܚܛܝܬܐ‬ ‫ܘܐܫܘܐ ܠܢ ܠܫܘܠܡܐ ܛܘܒܬܢܐ ܗܘ‬ ̈ ‫ܕܡܫܘܙܒ ܠܢ ܡܢ ܦܓܥܐ‬ ‫ܕܚܝܠܘܬܐ‬ ̈ .‫ܒܝܫܐ ܕܚܫܘܟܐ‬

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saves us from encountering evil powers of darkness.

This is an example of how one Sedrō of Entrance expresses a desire for the removal of something considered foul. The first part of the excerpt addresses God with an imperative “answer our requests.” The requests in this prayer are for the priest and the people to be purified and sanctified from physical and spiritual blemish. The purpose of all this seems then to be to have a graceful end which means avoiding evil powers and darkness. This prayer does not indicate that the removal of the dirt and its spiritual counterpart is for the sake of entering the sacred space. However, this prayer is said at the intersection between the liturgy of the word and the entrance into the altar and in the flow of the rite it is said before entrance into the sacred space. Therefore, removal is asked for before entering, where the other side of the opposite is found, namely the pure God. Another Sedrō of Entrance makes a connection between the sacrifice and removal of dirt: S9

Create in us a pure heart and a humble spirit, you who cannot be seen by the eyes of flesh; and who cannot be investigated by human beings. Let our minds be purified and turn towards your secret sacrifice.

‫ܒܪܝ ܒܢ ܠܒܐ ܕܟܝܐ ܘܪܘܚܐ‬ ̈ ‫ܕܒܥܝܢܝ ܒܣܪܐ ܠܐ‬ ‫ܡܟܝܟܬܐ‬ ̈ ‫ ܘܡܢ ܥܘܩܒܐ‬.‫ܡܬܚܙܐ ܐܢܬ‬ ̈ .‫ܕܒܢܝܢܫܐ ܠܐ ܡܬܕܪܟ ܐܢܬ‬ ‫ܢܬܓܘܐ ܗܘܢܢ ܠܘܬ ܕܟܝܘܬܐ‬ .‫ܕܕܒܚܟ ܣܬܝܪܐ‬

The purification which is asked for in this prayer is expressed as spiritual, it does not ask for the purification of the body, rather it asks for the purification of the heart and of the mind. Like the previous sedrō, the verb used here is in the imperative form, “Create in us.” The clear indication here is found in the last sentence, namely, asking for purification of the mind for the turning towards the “secret sacrifice.” “Secret sacrifice” here refers to the eucharistic liturgy of the offering. The following excerpt of a Sedrō of Entrance is perhaps one of the most striking examples in which different images of dirt, the ritual body and the eucharistic liturgy are brought together:

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S8

At this moment when this sacramental sacrifice is being offered before you and the spiritual Eucharist is being completed on your holy altar, for the remembrance of your lifegiving and salvific passion and of your voluntary and life-giving death, we who are wanting and wretched have gathered in your holy name, who are saved through your victorious cross and bought with your precious blood. We offer you supplications and implore, forgive the sins of your people, and forgive the ignorance of your flock. Prepare us to, with purity and holiness, approach this rational service of this great and heavenly mystery; not with guile and not with pride not with division and monetary thought and not with dirty clothes of filth and sin, but with a strong heart and pure soul, humble thought, elevated mind and complete boldness. Let the sacrifices and gifts which are being offered by our guilty hands be comely and moving for your divinity. As with the life of Noah your righteous one and the tithe of Abraham your beloved one, or as the gifts of Melchizedek your priest or as the priestly service as Moses who pleased you. Before the presence of your mercy let drops of your

‫ܒܥܕܢܐ ܕܝܢ ܕܕܒܚܬܐ ܗܕܐ ܪܐܙܢܝܬܐ‬ ‫ܡܬܩܪܒܐ ܩܕܡܝܟ ܘܐܘܟܪܝܣܛܝܐ‬ ‫ܪܘܚܢܝܬܐ ܡܬܫܡܠܝܐ ܥܠ ܡܕܒܚܟ‬ ‫ ܠܥܘܗܕܢܐ ܕܚܫܐ ܕܝܠܟ‬.‫ܩܕܝܫܐ‬ ‫ ܘܕܡܘܬܟ‬.‫ܡܐܚܝܢܐ ܘܦܪܘܩܝܐ‬ ̈ ‫ܨܒܝܢܝܐ ܘܡܥܒܕ‬ ‫ܚܝܐ ܚܢܢ ܒܨܝ̈ܪܐ‬ ̈ ‫ܘܕܘܝܐ ܟܢ ̈ܝܫܝ ܒܫܡܟ ܩܕܝܫܐ ܘܦ̈ܪܝܩܝ‬ ̈ ‫ ܘܙܒܝܢܝܢ ܒܕܡܐ ܕܝܠܟ‬.‫ܒܨܠܝܒܟ ܙܟܝܐ‬ ̈ ‫ܘܬܟܫܦܬܐ‬ ‫ ̈ܒܥܘܬܐ‬.‫ܝܩܝܪܐ‬ ̈ ‫ ܥܛܝ ܚܛܗܐ ܕܥܡܐ‬.‫ܡܩܪܒܝܢܢ ܠܟ‬ .‫ܕܝܠܟ ܘܫܒܘܩ ̈ܣܟܠܘܬܐ ܕܡܪܥܝܬܟ‬ ‫ܘܥܬܕ ܠܢ ܕܒܕܟܝܘܬܐ ܘܒܩܕܝܫܘܬܐ‬ ‫ܢܬܩܪܒ ܠܬܫܡܫܬܐ ܗܕܐ ܡܠܝܠܬܐ‬ ‫ ܠܐ‬.‫ܕܪܐܙܐ ܗܢܐ ܪܒܐ ܘܫܡܝܢܐ‬ ‫ ܠܐ‬.‫ܒܢܟܠܐ ܠܐ ܒܪܡܘܬܐ‬ ‫ܒܦܠܝܓܘܬܐ ܠܐ ܒܚܘܫܒܐ ܡܘܡܝܐ‬ ‫ܐܦܠܐ ܒܠܒܘܫܐ ܨܐܐ ܕܥܘܠܐ‬ ‫ ܐܠܐ ܒܠܒܐ ܬܩܢܐ‬.‫ܘܚܛܝܬܐ‬ ‫ ܘܒܬܪܥܝܬܐ‬.‫ܘܒܢܦܫܐ ܙܗܝܬܐ‬ ̈ ‫ܡܟܝܟܬܐ ܘܒܗܘܢܐ ܪܡܐ‬ ‫ܘܒܐܦܐ‬ ̈ ‫̈ܓܠܝܬܐ‬ ‫ܕܩܢܝܢ ܦܐܪܪܝܣܝܐ‬ ̈ ‫ ܘܢܗܘܘܢ‬.‫ܡܫܡܠܝܬܐ‬ ‫ܕܒܚܐ‬ ̈ ̈ ‫ܕܒܐܝܕܝܐ ܕܝܠܢ ܡܚܝܒܬܐ‬ ‫ܘܩܘ̈ܪܒܢܐ‬ ̈ ̈ ‫ ܗܢܝܐܐ ܘܡܙܝܥܢܐ‬.‫ܡܬܩܪܒܝܢ ܠܟ‬ ̈ ‫ܕܒܚܝܘܗܝ ܕܢܘܚ‬ ‫ ܐܝܟ‬.‫ܠܐܠܗܘܬܟ‬ ‫ܙܕܝܩܟ ܘܐܝܟ ܡܥܣ̈ܪܘܗܝ ܕܐܒܪܗܡ‬ ‫ ܘܐܝܟ ܩܘ̈ܪܒܢܘܗܝ ܕܡܠܟܝܙܕܟ‬.‫ܪܚܡܟ‬ ̈ ‫ ܘܐܝܟ‬.‫ܟܘܡܪܟ‬ ‫ܟܘܗܢܘܗܝ ܕܡܘܫܐ‬ ‫ ܘܡܢ ܩܕܡ ܦܪܨܘܦܐ‬.‫ܡܢܝܚܢܟ‬ .‫ ̈ܫܦܥܐ ܕܚܢܢܟ ܢܫܬܪܪ ܠܢ‬.‫ܕ̈ܪܚܡܝܟ‬ .‫ܕܒܗܘܢ ܬܬܡܪܩ ܨܐܝܘܬܢ‬ ‫ܘܬܬܦܝܓ ܨܗܝܘܬܢ ܘܢܫܪܐ ܒܢ ܚܝܠܟ‬ .‫ܟܣܝܐ ܘܕܢܕܢܚ ܒܢ ܢܘܗܪܟ ܫܒܝܚܐ‬ ̈ ‫ܘܐܠܝܨܐ‬ ‫ܘܢܫܬܘܐ ̈ܚܛܝܐ ܠܫܘܒܩܢܐ‬ ̈ ‫ܠܢܦܐܫܐ ܟ̈ܪܝܗܐ ܠܚܘܠܡܢܐ ܘܥܢܝܕܐ‬ ̈ ‫ܡܗܝܡܢܐ ܠܥܘܗܕܢܐ ܛܒܐ‬ ̇ ‫ܘܠܟܠܗܘܢ ̈ܝ‬ .‫ܠܕܝܗ ܕܥܕܬܐ ܩܕܝܫܬܐ‬

246

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compassion ground us so that through those drops our dirt may be purified. Let our thirst be quenched and your hidden strength descend on us so that your glorious light may rise in us. We who are sinners may be worthy of forgiveness and the disturbed ones, rest, sick ones, health, the faithful departed a good remembrance as well as for all the children of the holy church, let them offer you praise, honor and worship. To your blessed Father and your Holy Spirit, now and forever.

‫ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܢܩܪܒܘܢ‬ ‫ ܘܠܐܒܘܟ ܡܒܪܟܐ ܘܛܘܒܬܢܐ‬.‫ܠܟ‬ ‫ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ܀‬

A variety of concepts comes into play in this prayer. The image which is painted here is the assumption of a dirty ritual body which asks for the removal of “filth,” “sin,” “guile,” “dirty clothes,” and “guilt.” All these terms construct a sense of unworthiness. The “hidden power” and “drops of compassion” are asked for as well the forgiveness of sins and hence a worthy approach to the rational sacrifice. Sacrifice is a recurring theme here, and in another sedrō this is brought out very clearly. The theme of removal of unworthiness and becoming worthy in order to approach the sacrifice is also expressed in the following: S13

Give us permission and make us worthy, who although we are of the flesh in our deeds, to approach this sacrifice, which is put before us and let your holy and living Spirit rest, soar, dwell hiddenly and brood in a holy manner, on your sacrifice and in the offering. May he purify our priesthood, forgive our iniquity and dress us

‫ܗܒ ܠܢ ܘܐܫܘܐ ܠܢ ܕܟܕ ܠܐ ܒܣ̈ܪܝܢܢ‬ ̈ ‫ܒܥܒܕܝܢ ܢܬܩܪܒ ܠܕܒܚܐ ܗܢܐ ܕܣܝܡ‬ ‫ܩܕܡܝܢ ܘܢܬܬܢܝܚ ܪܘܚܟ ܚܝܐ‬ ‫ܘܩܕܝܫܐ ܒܕܒܚܟ ܘܒܩܘܪܒܐ ܘܢܛܘܣ‬ .‫ܘܢܫܪܐ ܓܢܝܙܐܝܬ ܘܢܪܚܦ ܩܕܝܫܐܝܬ‬ .‫ܘܢܙܗܐ ܟܗܢܘܬܢ ܘܢܚܣܐ ܥܘܠܢ‬ .‫ܘܢܠܒܫܢ ܐܣܛܠܐ ܕܠܐ ܡܬܚܒܐ‬

CHAPTER SIX. RITUAL BODY

247

in the garment which does not get corrupted.

These three excerpts of prayers are from three different sedrē. The removal of sins and other foul things is related to the offering of the rational sacrifice, that is, the bread and the wine. In the two latter prayers quoted above, the removal and the worthiness are accompanied with he expressed desire for the Spirit to descend. In this prayer the Spirit is asked to descend on the actual sacrifice, i.e., the bread and the wine and in the act of offering, to bring forth the gifts. The Spirit is also responsible for purifying the priesthood, forgiveness of sins, and dressing in incorruptible garments. The garments referred to here are a key feature of Syriac Christianity and go back to at least Ephrem the Syrian and has parallel intertexts in rabbinical writings. 24 According to Brock, the garments of glory are believed to be given at baptism and refer to the garments which Adam and Eve were stripped of after their transgression. 25 The following excerpts from other sedrē request removal of conditions of dirt which are regarded as hindrances to entering the sacred space: S18 Remove from us every evil kind, .‫ܘܥܩܘܪ ܡܢܢ ܟܠ ܐܕܫܐ ܕܒܝܫܘܬܐ‬ bitterness, evil will, doubt, lack of .‫ܟܠܗ ܡܪܝܪܘܬܐ ܘܒܝܫܘܬ ܨܒܝܢܐ‬ ̇ faith, every defiled thought which ‫ܟܠܗ ܦܠܝܓܘܬܐ ܘܚܣܝܪܘܬ‬ Both the works discuss the garments of light in Jewish thought. Terminology changes over time, but in essence, the garment was worn by Adam who lost it due to his transgression. See: Howard Schwartz, Caren Loebel-Fried, and Elliot K. Ginsburg, Tree of Souls (Oxford University Press, Incorporated, 2004); Aryeh Wineman, “Metamorphoses of the Hidden Light Motif in Jewish Texts,” Hebrew Studies 60, no. 1 (2019): 323–32, https://doi.org/10.1353/hbr.2019.0023. 25 Sebastian Brock, The Luminous Eye: The Spiritual World Vision of Saint Ephrem (Liturgical Pr, 1992); Brock, The Holy Spirit in the Syrian Baptismal Tradition; Edip Aydin, “Comparing the Syriac Order of Monastic Profession with the Order of Baptism Both in External Structure and in Theological Themes” (ProQuest Dissertations Publishing, 2011); Hanna M. Hunt, “'Clothed in the Body’: The Garment of Flesh and the Garment of Glory in Syrian Religious Anthropology.,” Studia Patristica 64, no. 12 (2013): 167–76. 24

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is not pleasing to you and make us worthy to enter before your holy altar with a pure conscience and to minister to you a service without blemish.

‫ܗܝܡܢܘܬܐ ܘܟܠ ܚܘܫܒܐ ܡܟܬܡܐ‬ .‫ܟܠ ܡܚܫܒܬܐ ܕܠܟ ܠܐ ܫܦܪܐ‬ ‫ܘܐܫܘܐ ܠܢ ܕܒܬܐܪܬܐ ܕܟܝܬܐ‬ ‫ܢܥܒܕ ܡܥܠܬܢ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ‬ ‫ ܘܠܐ ܥܕܠܐܝܬ ܢܫܡܫ ܠܟ‬.‫ܩܕܝܫܐ‬ .‫ܬܫܡܫܬܐ ܠܐ ܥܕܝܠܬܐ‬

In this excerpt the connection between dirt and the holy of holies is made clear. The removal of dirt and its metaphorical counterparts, which are here expressed as “bitterness,” “evil will,” “separation,” “lack of faith” and “defiled thought,” is asked for prior to entering the altar. In the following excerpt the cleansing of the mind is expressly requested because the ritual body stands before the holy of holies. The cleansing of the ritual body is necessary for what is expressed here as attachment to the Holy Spirit. S9

Cleanse our minds because we stand before the holy of holies of your mysteries. Wash us from the mind of the flesh so that our soul may be attached to your Holy Spirit.

̈ ‫ܩܘܕܫܝܢ‬ ‫ܕܟܐ ܠܬܪܥܝܬܢ ܕܩܕܡ ܩܕܘܫ‬ ‫ ܐܫܝܓ ܡܢܢ‬.‫ܕ̈ܪܐܙܝܟ ܗܐ ܩܝܡܝܢܢ‬ ‫ܠܬܪܥܝܬܐ ܕܒܣܪܐ ܕܬܬܢܩܦ ܢܦܫܢ‬ .‫ܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬

Different images are used to express the desire to be able to enter the sacred space to pray the Anaphora, offer the eucharistic liturgy and finally to receive the communion. Removal has been expressed so far as the removal of dirt and metaphorical counterparts of dirt. Clothing images are also used. Instead of removing dirt, the action of removing dirty clothes is used as an image in the following excerpt: S5

Now, Lord God, as I have prepared to enter to serve your holy of holies of your divine mysteries. Strip me of my foul clothes which Satan has clothed me due to my feeble thoughts. Cloak me in the robes which your

‫ܕܗܐ ܐܬܛܝܒܬ ܕܐܥܘܠ ܠܩܕܘܫ‬ ̈ ̈ .‫ܐܠܗܝܐ ܡܫܬܡܫܝܢ‬ ‫ܩܘܕܫܝܢ ܕ̈ܪܐܙܝܟ‬ ̈ ‫ܐܫܠܚܝܢܝ ܡܐܢܐ ̈ܨܐܐ ܕܐܠܒܫܢܝ‬ ̈ ‫ܣܛܢܐ ܒܪܦܝܘܬܐ‬ .‫ܕܚܘܫܒܝ‬ ‫ܘܐܠܒܫܝܢܝ ܐܝܠܝܢ ܕܡܢ ܛܝܒܘܬܟ‬ ‫ ܠܒܪܐ‬.‫ܘ̈ܪܚܡܐ ܕܝܠܟ ܐܬܥܬܕܘ ܠܝ‬ ‫ܕܝܢ ܕܝܠܟ ܥܐܠ ܐܢܐ ܐܕܒܘܚ‬

CHAPTER SIX. RITUAL BODY grace and mercy have prepared for me. To your Son do I enter, whose blood I am about to sacrifice and offer as a sprinkling for my limbs. There is no other sacrifice, Lord, that I can offer on my behalf and I have no sins which are too difficult for your will. Do not allow, Lord, there to be any sin in me which you have not forgiven. Forgive my sinfulness and sanctify me with your holy and life-giving Spirit. Make me pure and clean.

249

̈ .‫ܠܗܕܡܝ‬ ‫ܘܐܩܪܒ ܠܕܡܐ ܕܝܠܗ ܪܣܣܐ‬ ‫ܠܐ ܠܟ ܡܪܝ ܐܝܬ ܕܒܚܐ ܐܚܪܢܐ‬ ‫ ܘܠܐ ܠܝ ̈ܚܛܗܐ‬.‫ܕܚܠܦܝ ܐܕܒܘܚ‬ ‫ ܠܐ ܡܪܝ ܐܦܘܫ‬.‫ܕܥܣܩܝܢ ܠܨܒܝܢܟ‬ ̇ ‫ܠܘܬܟ‬ ‫ ܘܠܐ ܬܟܬܪ‬.‫ܗܝ ܕܚܛܝܬ‬ ‫ ܚܘܣ ܥܠ‬.‫ܠܘܬܟ ܗܝ ܕܠܐ ܬܚܣܢܝ‬ ‫ܚܛܝܘܬܝ ܘܩܕܫܝܢܝ ܒܪܘܚܐ ܩܕܝܫܐ‬ ̈ ‫ܘܡܥܒܕ‬ ‫ ܘܠܝ ܕܟܝܐ ܘܡܨܠܠܐ‬.‫ܚܝܐ‬ .‫ܥܒܕ‬

The sedrō explicitly asks for the removal of the foul clothes of Satan and the cloaking in robes of glory. The idea of the garment of glory was seen above as well. Here it is mentioned in reference to standing in the presence of God in the sacred space and in relation to the offering of the Eucharist. Requesting the removal of dirt is followed by a desire for the opposite between God and the ritual body to be bridged, a transformation which is ritually enacted as an ascending movement of entrance into the presence of God. Transformation and Ascension

In chapter 5 I discussed how the prayers ask for the boldness to enter the sacred space and, in this chapter, so far, how the prayers ask for worthiness after the removal of dirt. Many of the prayers, however, ask for more than worthiness to enter the sacred space in order to offer the sacrifice. They explicitly ask for purity and the Holy Spirit or in some other way for the presence of God. The following excerpt from S3 brings together the different aspects which have been discussed so far, the removal of filth, the presence of God and the offering of incense as part of the rite: Now Lord, lover of mankind: accept this incense from our wretched hands. Be in our midst,

‫ ܟܕ‬.‫ܘܐܦ ܗܫܐ ܡܪܝܐ ܪܚܡ ܐܢܫܐ‬ ̈ ‫ܡܩܒܠ ܐܢܬ‬ ‫ܠܒܣܡܐ ܗܠܝܢ ܡܢ‬ ̈ ̈ ‫ܐܝܕܝܐ ܕܝܠܢ‬ ‫ܕܘܝܐ ܒܡܨܥܬܐ ܕܟܠܢ‬

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with the operation of your divinity, touch our hidden parts and examine our unknown parts. Enter our thoughts and minds and scrutinize them. Remove from us every foul thought and passion and every thought which is not pleasing to you. All guile, pride and jealousy and lack of integrity, enmity, hatred and mocking, lies, gossip, empty words, impure gaze. Cause to enter, instead of these, a spirit of purity, righteousness, joy, peace, goodness and love, so that we may be found without guilt and shame and stand before your holy altar and offer you gifts, fruitful offerings, forgiveness of these things we have sinned and the care of the soul and body…

.‫ ܒܡܥܒܕܢܘܬܐ ܕܐܠܗܘܬܟ‬.‫ܗܘܝ‬ ̈ ‫ܟܣܝܬܢ ܘܒܨܝ ܠܠܐ‬ ̈ .‫ܝܕܝܥܬܢ‬ ‫ܓܘܫ‬ ̈ .‫ܥܘܠ ܠܬ̈ܪܥܝܬܢ ܘܚܘܫܒܝܢ ܒܩܝ‬ ‫ܐܪܚܩ ܡܢܢ ܟܠ ܪܓܬܐ ܫܟܝܪܬܐ‬ ‫ܘܟܠ ܚܘܫܒܐ ܨܐܐ ܘܟܠ ܡܚܫܒܬܐ‬ ‫ ܘܟܠܗ ܢܟܠܐ ܚܣܡܐ‬.‫ܕܠܟ ܠܐ ܫܦܪܐ‬ ̈ .‫ܒܐܦܐ‬ ‫ ܡܐܣܒ‬.‫ܪܡܘܬܐ‬ ‫ ܟܠ‬.‫ ܡܘܝܩܐ‬.‫ܒܥܠܕܒܒܘܬܐ‬ .‫ ܡܐܟܠܩܪܨܐ‬.‫ ܕܓܠܘܬܐ‬.‫ܣܢܐܬܐ‬ ‫ ܐܥܠ‬.‫ ܚܘܪܐ ܙܠܝܠܐ‬.‫ܡܠܬܐ ܒܛܠܬܐ‬ .‫ܕܝܢ ܚܠܦ ܗܠܝܢ ܪܘܚܐ ܕܢܟܦܘܬܐ‬ ‫ ܕܚܕܘܬܐ‬.‫ ܕܟܐܢܘܬܐ‬.‫ܕܟܝܘܬܐ‬ ‫ ܕܒܣܝܡܘܬܐ ܕܚܘܒܐ‬.‫ܕܫܠܡܐ‬ ‫ܐܝܟܐܢ ܕܢܫܟܚ ܕܕܠܐ ܚܘܝܒܐ ܘܕܠܐ‬ ‫ ܢܩܘܡ ܩܕܡ ܡܕܒܚܟ‬.‫ܒܗܬܬܐ‬ ‫ ܘܗܠܝܢ ܕܝܠܟ ܠܟ ܢܩܪܒ‬.‫ܩܕܝܫܐ‬ .‫ ܩܘ̈ܪܒܢܐ ܦܐ̈ܪܐ‬.‫̈ܡܘܗܒܬܐ‬ ‫ ܘܠܙܗܝܪܘܬܐ‬.‫ܫܘܒܩܢܐ ܕܗܠܝܢ ܕܚܛܝܢܢ‬ .… .‫ܕܢܦܫܐ ܘܕܦܓܪܐ‬

This prayer appears several times. It occurs in six different manuscripts, which makes it the most frequent Sedrō of Entrance. It underscores several different themes which has been discussed so far. It asks for the removal of filth and dirt and in the same breath it asks for the operation of divinity and the explicit entrance of God into the ritual body and into the minds of the people at worship. The prayer asks for other qualities, such as purity, to replace the dirt. All this is requested in order for the ritual body to be able to ascend and stand before the holy altar and offer the Eucharist (“so that we may be found without guilt and shame and stand before your holy altar and offer you this which belongs to you” [bold added]). The theme of purity instead of filth continues in other sedrē as well. In S9 the following is said: Create in us a pure heart and a humble spirit, you who cannot be seen by the eyes of flesh; and who

‫ܒܪܝ ܒܢ ܠܒܐ ܕܟܝܐ ܘܪܘܚܐ‬ ̈ ‫ܕܒܥܝܢܝ ܒܣܪܐ ܠܐ‬ ‫ܡܟܝܟܬܐ‬ ̈ ‫ ܘܡܢ ܥܘܩܒܐ‬.‫ܡܬܚܙܐ ܐܢܬ‬

CHAPTER SIX. RITUAL BODY cannot be investigated by human beings. Let our minds enter the purity of your secret sacrifice; as you too were revealed and was mixed in us so that we could forget ourselves and meditate on your commands and forget ourselves and remember you. Let the bodily image be lifted from our external senses and let only you be painted/depicted inwardly/secretly in our mind. Now, Lord, as your Holy Spirit is descending from heaven on these mysteries: make us worthy to rise from earth to heaven in the spirit. Now that you approach to become a sacrifice before your Father: make us worthy to be for you a living and holy sacrifice which pleases you in the rational service. Now as this bread is changed and becomes the body: let us change from evil towards goodness. Now as this wine is changed and becomes your precious blood, let our thoughts inwardly/secretly boil with your love.

251

̈ .‫ܕܒܢܝܢܫܐ ܠܐ ܡܬܕܪܟ ܐܢܬ‬ ‫ܢܬܓܘܐ ܗܘܢܢ ܠܘܬ ܕܟܝܘܬܐ‬ ‫ ܐܝܟܢܐ ܕܐܦ‬.‫ܕܕܒܚܟ ܣܬܝܪܐ‬ ‫ܐܢܬ ܢܦܩܬ ܠܓܠܝܐ ܘܐܬܡܙܓܬ ܒܢ‬ ̈ ‫ܘܒܦܘܩܕܢܝܟ‬ ‫ܕܢܛܥܐ ܚܢܢ ܠܢ‬ ‫ܢܬܗܓܐ ܘܠܩܢܘܡܢ ܢܬܢܫܐ ܘܠܟ‬ ‫ ܬܬܪܝܡ ܨܘܪܬܐ ܦܓܪܢܝܬܐ‬.‫ܢܬܥܗܕ‬ ‫ ܘܐܢܬ ܒܠܚܘܕܝܟ‬.‫ܡܢ ̈ܪܓܫܝܢ ܒ̈ܪܝܐ‬ ‫ܬܬܨܝܪ ܒܚܘܫܒܢ ܟܣܝܐܝܬ܀ ܘܗܫܐ‬ ̇ ‫ܡܪܝܐ‬ ‫ܕܢܚܬ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ‫ܡܢ ܫܡܝܐ ܥܠ ̈ܪܐܙܐ ܗܠܝܢ܆‬ ̇ ‫ܐܫܘܐ ܠܢ‬ ‫ܕܢ ̣ܣܩ ܚܢܢ ܡܢ ܐܪܥܐ‬ ‫ܠܫܡܝܐ ܒܪܘܚ܀‬ ‫ܗܫܐ ܕܡܬܩܪܒ ܐܢܬ ܕܬܗܘܐ‬ ‫ܕܒܚܐ ܩܕܡ ܐܒܘܟ܆ ܐܫܘܐ ܠܢ‬ ‫ܕܢܗܘܐ ܠܟ ܕܒܚܬܐ ܚܝܬܐ‬ ‫ܘܩܕܝܫܬܐ ܕܫܦܪܐ ܠܟ ܒܬܫܡܫܬܐ‬ ‫ܡܠܝܠܬܐ܀ ܗܫܐ ܕܡܫܬܚܠܦ ܠܚܡܐ‬ ‫ܗܢܐ ܘܗܘܐ ܦܓܪܐ܆ ܢܫܬܚܠܦ ܡܢ‬ ̇ ‫ܟܠܗ ܒܝܫܘܬܐ ܠܘܬ‬ ̇ ‫ܟܠܗ ܛܒܘܬܐ܀‬ ‫ܘܗܫܐ ܕܡܫܬܚܠܦ ܚܡܪܐ ܗܢܐ‬ ‫ܘܗܘܐ ܕܡܟ ܝܩܝܪܐ ܕܢܪܬܚܘܢ‬ ̈ ‫ܚܘܫܒܝܢ ܒܚܘܒܟ ܟܣܝܐܝܬ܀‬

This prayer occurs in two manuscripts and is perhaps one of the most explicit examples of how the presence of God is requested for the sake of the purification and the transformation of the ritual body. The prayer does two things. First it asks for purity of heart. It uses the imperative, give, to ask for purity. Second, it refers to the descent of the Holy Spirit on the gifts and in the same instance the worthiness to rise from earth to heaven. In the second instance it refers to the offering as the sacrifice of Christ before the Father and asks for the worthiness to be a living sacrifice. As the prayer refers to the change of the bread into the body of Christ and the

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

wine into the blood of Christ it asks for the transformation of the ritual body from evil towards goodness and for love towards God. Transformation in this prayer is expressed as the transformation of the heart, worthiness to ascend, worthiness to be a living sacrifice, change towards goodness and being filled with love. The same filthy body has the potential to being filled with good things. The following is said in S6: Allow us Lord God to approach you with spiritual understandings, elevated thoughts of the heart, pure and holy conscience, pure soul, free from the influence of sin. With purified hearts from the wound of sin, let us approach your holy altar as you grant us the gift of your Holy Spirit and extract from us all the dirt of flesh and spirit. As you are being uplifted by our lips openly and with our thoughts inwardly, Jesus the word of God, when we become for you, your Father and your Holy Spirit, divine and holy resting places, temples and dwelling places; holy priests who hold on to the word of life.

̈ ‫ܕܒܣܘܟܠܐ‬ ‫ܗܒ ܠܢ ܡܪܝܐ ܐܠܗܐ‬ ̈ ̈ ‫ܕܡܣܩܢܐ‬ ‫ܘܒܡܚܫܒܬܐ‬ ‫̈ܪܘܚܢܝܐ‬ ̈ ‫ ܘܒܬܐܪܬܐ‬.‫ܕܠܒܘܬܐ ܕܠܘܬܟ‬ ‫ܕܟܝܬܐ ܘܩܕܝܫܬܐ ܘܒܢܦܫܐ ܕܕܟܝܐ‬ .‫ܘܡܨܠܠܐ ܡܢ ܬܐܛܪܐ ܕܚܛܝܬܐ‬ ̈ ̈ ‫ܘܒܠܒܘܬܐ‬ ‫ܕܟܝܐ ܡܢ ܫܘܚܬܐ‬ ‫ ܢܬܩܪܒ ܠܘܬ ܡܕܒܚܟ‬.‫ܕܚܛܝܬܐ‬ ‫ ܟܕ ܡܫܟܢ ܐܢܬ ܠܢ‬.‫ܩܕܝܫܐ‬ ‫ ܘܕܚܩ‬.‫ܡܘܗܒܬܐ ܕܪܘܚܐ ܩܕܝܫܐ‬ ̇ ‫ܐܢܬ ܡܢܢ‬ ‫ܟܠܗ ܨܐܘܬܐ ܕܒܣܪܐ‬ ̈ ‫ ܟܕ ܡܙܕܝܚ ܐܢܬ ܒܣܦܘܬܢ‬.‫ܘܕܪܘܚܐ‬ ̈ .‫ܘܒܚܘܫܒܝܢ ܟܣܝܐܝܬ‬ .‫ܓܠܝܐܝܬ‬ ‫ ܟܕ ܗܘܝܢܢ‬.‫ܝܫܘܥ ܡܠܬܐ ܐܠܗܐ‬ ‫ܠܟ ܘܠܐܒܘܟ ܘܠܪܘܚܟ ܩܕܝܫ ܒܟܠ‬ ̈ ‫ܐܠܗܝܐ‬ ̈ ̈ ̈ ‫ܘܩܕܝܫܐ‬ ‫ܘܗܝܟܠܐ‬ ‫ܐܘܘܢܐ‬ ̈ ̈ ‫ܘܒܝܬ ܡܥܡܪܐ ܘܟܗܢܐ ܩܕܝܫܐ‬ ̈ ‫ܐܚܝܕܝ ܡܠܬܐ‬ ̈ .‫ܕܚܝܐ‬

This prayer, in addition to asking for purity, asks for the gift of the Holy Spirit and for the ritual body to become a temple and dwelling place of the Holy Spirit. We have seen this theme earlier in this chapter expressed by Jacob of Sarug and Ephrem the Syrian. The theme of becoming a temple for the indwelling of God is quite important for the Syriac tradition and beyond. 26 The Murray’s classic exploration of the early Syriac sources show this aspect of Syriac Christianity. See: Murray, Symbols of Church and Kingdom; See also Stephanie Skoyles Jarkins, Aphrahat the Persian Sage

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CHAPTER SIX. RITUAL BODY

253

notion of becoming a dwelling place for divine rest is as we have seen in other parts of this book a theme which is discussed in various sources. This theme was perhaps the most dominant ecclesiological motif in the pre-Constantinian church. In the postConstantinian church the association the church building with the dwelling of God became an increasingly popular theme. 27 However, that the individual Christian as well as the ritual body can become a dwelling place and temple for God’s presence is apparently a theme which is still extant in the 10th–13th centuries. The wording which is used here is “give us” and “as you give us the gift of your Holy Spirit”. The request for the Holy Spirit is expressed in other sedrē also and other wordings are used. In S1 God is requested to be present in the following way: Even we, Lord, weak sinners, praise you at this hour, together with them, as we wait for the arrival of your Spirit to come and complete these gifts, which we are offering to you at this time together with this sweet and good incense, which is offered to your Father with lips that are moved by your sign at this hour; that you may appease your Father for that which we have committed. Yes Lord, do not consider alienating your mercies and your sanctifying Spirit from the creature of your hands for our sins and impurity. Give us to acknowledge you until

̈ ̈ ‫ܡܚܝܠܐ‬ ‫ܘܚܛܝܐ‬ ‫ ܐܦ ܚܢܢ ܡܪܝ‬. ‫ܥܡܗܘܢ ܕܗܢܘܢ ܠܟ ܡܫܒܚܝܢܢ‬ ‫ܒܥܕܢܐ ܗܢܐ ܟܕ ܠܪܘܚܐ ܕܡܢܟ‬ ‫ܡܣܟܝܢܢ ܕܢܐܬܐ ܘܢܫܡܠܐ ܗܠܝܢ‬ ‫ܕܠܟ ܡܩܪܒܝܢܢ ܒܥܕܢܐ ܗܢܐ ܥܡ‬ ‫ܥܛܪܐ ܗܢܐ ܗܢܝܐ ܘܒܣܝܡܐ‬ ̈ ‫ܕܒܐܝܕܝܟ ܠܐܒܘܟ ܡܬܩܪܒ‬ ̈ ‫ܒܣܦܘܬܐ ܕܡܙܝܥ ܠܗܝܢ ܪܡܙܟ‬ ‫ ܕܐܢܬ ܠܐܒܘܟ‬.‫ܒܫܥܬܐ ܗܕܐ‬ ‫ܡܪܥܐ ܐܢܬ ܥܠ ܗܠܝܢ ܕܡܢܢ‬ ‫ ܐܝܢ ܡܪܝܐ ܠܐ ܬܚܫܘܒ‬.‫ܐܣܬܥܪ‬ ‫ܘܠܐ ܢܪܚܩܘܢ ̈ܪܚܡܝܟ ܘܪܘܚܟ ܗܘ‬ ̈ ‫ܕܐܝܕܝܐ‬ ‫ܡܩܕܫܢܐ ܡܢ ܓܒܝܠܬܐ‬ ‫ܕܝܠܟ ܡܛܠ ̈ܚܛܗܐ ܘܛܡܐܘܬܐ‬ ‫ ܗܒܠܢ ܕܥܕܡܐ ܠܢܫܡܬܐ ܕܝܠܢ‬.‫ܕܝܠܢ‬ ‫ ܒܦܐ̈ܪܐ‬.‫ܐܚܪܝܬܐ ܠܟ ܢܫܬܘܕܥ‬ ‫ܕܡܢܢ ܠܘܬܟ ܡܫܬܕܪܝܢ ܟܕ ܒܟܠܥܕܢ‬

and the Temple of God: A Study of Early Syriac Theological Anthropology (Piscataway, N.J: Gorgias Press, 2008). 27 See the following works which have been referenced earlier regarding the development of applying the idea of God’s presence to the church building: Hovorun, Scaffolds of the Church; McVey, “Spirit Embodied: The Emergence of Symbolic Interpretations of Early Christian and Byzantine Architecture”; McVey, “The Domed Church as Microcosm.”

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our last breath, with the fruits which are sent to you by us thanks to the visitation of your Spirit. For he sanctifies, purifies and cleanses our entire person both inner and outer; you push away from us all evil and impure desire. Glory and honor do we raise to the worshipped name of the Holy Trinity now and forever.

̇ ‫ܡܣܬܥܪܝܢܢ ܒܝܕ ܪܘܚܐ‬ ‫ܗܘ ܕܡܢܟ‬ ‫ ܟܕ ܡܩܕܫ ܘܡܕܟܐ‬.‫ܠܘܬܢ ܡܫܬܕܪ‬ .‫ܘܡܚܠܠ ܠܟܠܗ ܒܪܢܫܢ ܓܘܝܐ ܘܒܪܝܐ‬ ‫ܘܕܚܩ ܐܢܬ ܡܢܢ ܟܠ ܪܓܬܐ ܒܝܫܬܐ‬ ‫ܘܡܫܟܪܬܐ ܘܬܫܒܘܚܬܐ ܘܐܝܩܪܐ‬ ‫ܢܣܩ ܠܫܡܐ ܣܓܝܕܐ ܕܬܠܝܬܝܘܬܐ‬ .‫ܩܕܝܫܬܐ ܗܫܐ‬

The prayer expresses that the ritual body awaits the arrival of the Holy Spirit. The Spirit completes the gifts and purifies the ritual body. The ritual body both awaits the arrival of the Spirit and expresses a desire to not be estranged. The prayer is imprecise and does not specify if and when the Spirit arrives and if the ritual body is cleansed. This is characteristic of liminality, as a state of betwixt and between, almost there but not yet. What is clear in the flow of the rite is that the that the priest, vicariously, enters the sacred space to perform the Eucharistic liturgy. S10 also refers to the descent of the Holy Spirit but is more specific: Now, as the Holy Spirit descends from heaven and alights upon this divine Eucharist, cause to descend, Lord, the grace of your Holy Spirit on us. Now, as the Holy Spirit comes down from heaven and tabernacles on this divine sacrifice, perfect us Lord through its reception and forgive us through its [Holy Spirit] participation. Now, as the Holy Spirit comes down from heaven and dwells on this Eucharist which has been laid before us, save us Lord from the whirlwind of guilts and sins, for

‫܀ ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܡܐܓܢ ܥܠ ܐܘܟܪܣܛܝܐ‬ ‫ ܐܓܢ ܥܠܝܢ ܡܪܝܐ‬.‫ܗܕܐ ܐܠܗܝܬܐ‬ ‫ܛܝܒܘܬܐ ܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ܀‬ ‫ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܫܪܐ ܥܠ ܕܒܚܬܐ ܗܕܐ‬ ‫ ܓܡܘܪ ܠܢ ܡܪܝܐ ܒܝܕ‬.‫ܐܠܗܝܬܐ‬ ̇ ‫ܢܣܝܒܘܬܗ ܘܚܣܐ ܠܢ ܒܝܕ‬ ̇ ‫ܫܘܬܦܘܬܗ܀ ܗܫܐ ܕܢܚܬ ܪܘܚܐ‬ ‫ܩܕܝܫܐ ܡܢ ܫܡܝܐ ܘܡܩܘܐ ܥܠ‬ ܳ ‫ܐܘܟܪܣܛܝܐ ܗܕܐ ܕܣܝܡܐ ܰܕܐܠܐ‬ ̈ ‫ܠܢ ܡܪܝܐ ܡܢ ܨܡܪܬܐ‬ ‫ܕܚܘܒܐ‬ ̇ ̈ ‫ܕܒܗ ܡܛܒܥܝܢܢ܀ ܗܫܐ‬ ‫ܘܕܚܛܗܐ‬ ‫ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ ܫܡܝܐ‬ ‫ܘܡܐܓܢ ܥܠ ܕܒܚܬܐ ܗܕܐ‬ ‫ܕܣܝܡܐ܆ ܗܒ ܠܢ ܡܪܝܐ ܒܝܕ‬

CHAPTER SIX. RITUAL BODY we have been imprinted by it [the Holy Spirit]. Now as the Holy Spirit comes down from heaven and descends on this sacrifice which has been put before us: give us Lord through its reception the forgiveness of all trespasses committed by us. Now, as the Holy Spirit comes down from heaven and stays on this divine Eucharist, help us Lord through its reception towards the halls promised to those who love you. Now, as the Holy Spirit comes down from heaven and descends on these sacramental gifts, invite us Lord through their reception towards a gracious life which has been promised to the blessed people. Save us in this world from harmful chastisement which may come upon us due to our sins. And in that great world, which does not end, give us and our departed families rest in the elevated theoria of your glory, Christ our God who sacrificed yourself for us, the glory of your Father before whom you were sacrificed and of your Holy Spirit the sanctifier of our souls. Now and forever.

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̇ ‫ܢܣܝܒܘܬܗ ܫܘܒܩܢܐ ܕܟܠܗܝܢ‬ ‫ܡܬܥܒ̈ܪܢܘܬܐ ܕܡܢܢ ܐܣܬܥ̈ܪܢ܀‬ ̇ ‫ܗܫܐ‬ ‫ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܡܩܘܐ ܥܠ ܐܘܟܪܣܛܝܐ‬ ‫ܗܕܐ ܐܠܗܝܬܐ܆ ܥܕܪ ܠܢ ܡܪܝܐ ܒܝܕ‬ ̈ ‫ܢܣܝܒܘܬܗ ܠܘܬ‬ ̇ ‫ܐܘܘܢܐ ܕܡܠܟܬ‬ ‫ܠܐܝܠܝܢ ܕܡܐܚܒܝܢ ܠܟ܀ ܗܫܐ ܕܢܚܬ‬ ‫ܪܘܚܐ ܩܕܝܫܐ ܡܢ ܫܡܝܐ ܘܡܐܓܢ‬ ‫ܥܠ ܩܘ̈ܪܒܢܐ ܗܠܝܢ ̈ܪܐܙܢܝܐ܆ ܙܡܢ ܠܢ‬ ̈ ‫ܡܪܝܐ ܒܝܕ ܢܣܝܒܘܬܗܘܢ ܠܘܬ‬ ‫ܚܝܐ‬ ̈ ̈ ‫ܕܡܠܝܟܝܢ ܠܐܢܫܐ‬ ‫ܛܘܒܬܢܐ‬ ̈ ‫ܛܘܒܬܢܐ܀ ܟܕ ܒܥܠܡܐ ܗܢܐ‬ ‫ܡܦܨܐ ܐܢܬ ܠܢ ܡܢ ܡ̈ܪܕܘܬܐ‬ ̈ ‫ܡܫܝܡܢܝܬܐ ܕܒܝܕ ̈ܚܛܗܝܢ ܥܠܝܢ‬ ̈ ‫ܡܬܬܝܬܝܢ܆ ܘܒܗܘ ܥܠܡܐ ܪܒܐ ܘܠܐ‬ ̈ ‫ܘܠܥܢܝܕܝܢ‬ ‫ܡܫܬܪܝܢܐ ܡܢܝܚ ܐܢܬ ܠܢ‬ ‫ܒܬܐܘܪܝܐ ܡܥܠܝܬܐ ܕܫܘܒܚܐ ܕܝܠܟ‬ ‫ܡܫܝܚܐ ܐܠܗܢ ܕܕܒܚܬ ܢܦܫܟ‬ ‫ ܘܕܐܒܘܟ ܕܩܕܡܘܗܝ‬.‫ܡܛܠܬܢ‬ ‫ ܘܕܪܘܚܟ ܩܕܝܫܐ‬.‫ܐܬܕܒܚܬ‬ ̈ ‫ܕܢܦܫܬܢ ܗܫܐ‬ ‫ܘܡܩܕܫܢܐ‬

The sedrō refers to the descent of the Holy Spirit several times. The descent of the Spirit is associated with transformation of both the gifts and the ritual body. The first paragraph of the prayer requests the Spirit to descend on both the gifts and the ritual body. In another part of the prayer the ritual body is said to be imprinted by the Spirit. In all other paragraphs of the prayer, the transformation of the ritual body is said to take place through the

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reception of the Eucharist. Through communion, the ritual body is said to be forgiven, to be invited to heaven, to a life with God. This prayer is also more specific than the previous one. In the previous one, the ritual body was awaiting the arrival of the Spirit and in this prayer the time of the descent is said to be now. In both cases the Spirit is the agent that transforms the ritual body and cleanses it. In the latter prayer the communion is given ritual agency to cause a transformed relationship with God (e.g., “invite us Lord through their reception towards a gracious life”). This effect is only possible through the previous agency of the Spirit which has descended on the Eucharistic gifts. Another Sedrō of Entrance, S19, also uses the expression, “cause to descend:” Cause to reside in us the power of your Holy Spirit so that we can stand without guilt before your holy altar and to offer you this rational sacrifice without blood and to proclaim the death of your only begotten Son. He who for our sake died and rose forever. Do not remind us of our sins forever. But with a merciful eye and a glad face look at this sacrifice. Let this gift be acceptable and sanctified before you through the Holy Spirit. So that we, your children, and the children of your household, may receive the wages of true and faithful stewards. Together with this which is being offered to your holies let us be participants in your good things forever. Let us enter your holy of holies and rejoice in the gifts of your onlybegotten Son, to whom it is right to give glory, honor and power,

.‫ ܘܐܫܪܐ ܒܢ ܚܝܠܐ ܕܪܘܚܟ ܩܕܝܫܐ‬. ‫ܕܠܐ ܠܚܘܝܒܐ ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ‬ ‫ܕܝܠܟ ܩܕܝܫܐ ܘܢܩܪܒ ܠܟ ܕܒܚܬܐ‬ ‫ܗܕܐ ܡܠܝܠܬܐ ܘܕܠܐ ܕܡܐ ܘܕܢܣܒܪ‬ ‫ ܗܘ ܕܡܛܠܬܢ‬.‫ܡܘܬܗ ܕܝܚܝܕܝܟ‬ ‫ܡܝܬ ܘܩܡ ܐܢܬ ܕܝܢ ܛܒܐ ܕܠܐ ܐܠܡ‬ ̈ .‫ܚܛܗܝܢ‬ ‫ ܠܐ ܠܥܠܡ ܬܬܕܪܟ ܠܢ‬.‫ܠܥܠܡ‬ ‫ܐܠܐ ܒܥܝܢܐ ܕܡܪܚܡܢܘܬܐ‬ ‫ܘܒܦܪܨܘܦܐ ܡܚܕܝܢܐ ܚܘܪ ܒܕܒܚܬܢ‬ ‫ ܘܢܗܘܐ ܩܕܡܝܟ ܩܘܪܒܢܢ‬.‫ܗܕܐ‬ ‫ܡܩܒܠܐ ܘܡܩܕܫܐ ܒܪܘܚܐ ܩܕܝܫܐ܆‬ ̈ ‫ܕܚܢܢ‬ ̈ ‫ܘܒܢܝ ܒܝܬܝܟ ܢܣܒ‬ ‫ܥܒܕܝܟ‬ ̈ ̈ ‫ܐܓܪܐ ܕ̈ܪܒܝ ܒܬܐ ܡܗܝܡܢܐ‬ ‫ ܘܥܡܟ ܗܢܐ ܕܡܬܩܪܒ‬.‫ܘܫܪܝ̈ܪܐ‬ ̈ ̈ ‫ܠܩܘܕܫܝܟ܆ ܢܗܘܘܢ‬ ‫ܡܫܘܬܦܐ‬ ‫ ܚܢܢ ܕܝܢ ܢܥܘܠ‬.‫̈ܒܛܒܬܟ ܕܠܥܠܡ‬ ̈ ‫ܠܩܕܘܫ‬ ‫ܩܘܕܫܝܝܟ ܘܢܚܕܐ‬ ̈ .‫ܒܡܘܗܒܬܗ ܕܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‬ ‫ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ‬ ‫ܘܐܚܕܢܐ ܥܡ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫ ܒܟܠ‬ ̈ ‫ܘܛܒܐ ܘܣܓܝܕܐ ܘܡܥܒܕ‬ ‫ܚܝܐ‬ ‫ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ ܗܫܐ܀‬

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together with you and your Holy Spirit, good and worthy of worship, life-giver and of the same ousia as you, now and forever.

The sedrō asks God for the “gifts of the Spirit” to be able to enter the altar. In other words, the Spirit enables the ritual body to stand without guilt, without filth, in the altar (e.g. “Cause to reside on us the power of you Holy Spirit so that we can stand without guilt before your holy altar”). 28 The Spirit is also said here to enable the offering of the Eucharist and sanctify it. The memory of the sins remains and the prayer asks for changing of history. It asks for not remembering the sins, that is to change the memory of the past (“do not remind us of our sins”). In S13, which has been quoted before, reference is made to the vision of Ezekiel: Return its strength [the living coal, i.e. the glory of the Eucharist] we entreat you, Lord. Give us permission and make us worthy, who act according to the flesh, to approach this sacrifice, which is put before us and let your holy and living Spirit tabernacle, soar, dwell hiddenly and brood in a holy manner, on your sacrifice and in the offering. May he purify our priesthood, forgive our sin, and dress us in the garment, which does not get corrupted.

̇ ‫ܥܙܝܙܘܬܗ ܘܗܫܐ ܒܥܝܢܢ‬ ‫ܘܢܗܦܟ‬ ‫ ܗܒ ܠܢ ܘܐܫܘܐ ܠܢ‬.‫ܡܢܟ ܡܪܝܐ‬ ̈ ‫ܕܟܕ ܠܐ ܒܣ̈ܪܝܢܢ‬ ‫ܒܥܒܕܝܢ ܢܬܩܪܒ‬ ‫ܠܕܒܚܐ ܗܢܐ ܕܣܝܡ ܩܕܡܝܢ ܘܢܬܬܢܝܚ‬ ‫ܪܘܚܟ ܚܝܐ ܘܩܕܝܫܐ ܒܕܒܚܟ‬ ‫ܘܒܩܘܪܒܐ ܘܢܛܘܣ ܘܢܫܪܐ ܓܢܝܙܐܝܬ‬ ‫ ܘܢܙܗܐ ܟܗܢܘܬܢ‬.‫ܘܢܪܚܦ ܩܕܝܫܐܝܬ‬ ‫ ܘܢܠܒܫܢ ܐܣܛܠܐ ܕܠܐ‬.‫ܘܢܚܣܐ ܥܘܠܢ‬ .‫ܡܬܚܒܐ‬

This prayer explicitly asks for the Spirit both to descend on the gifts of the offering and to purify the ritual body and to dress it

Note the first person plural form in the prayer. Even though the priest enters, the ritual body vicariously enters with him.

28

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in the garment which does not become corrupted, which is a reference to the garment of glory. In the sedrē which have been quoted so far in this section we have seen how the Spirit is asked to descend for the purpose of purification and sanctification. The Sedrō of Entrance has significant similarities with the epiclesis prayers. It is an epiclesis said to enable the ritual body to enter before God and to offer the Eucharist. To summarize, God is asked to be present in different ways by the following phrases: “be in our midst,” “enter,” “give birth in us,” “as your Spirit descends,” “as you give us the Holy Spirit,” “cause to reside on us,” [The Spirit to] “rest,” “soar,” “dwell,” “brood,” “dress us.” Yet another example can be provided from S17, which asks for the descent of the Spirit in the following way: Lord God Almighty who alone is holy; who accepts the sacrifice of praise from those who call you with all their hearts. Receive from us, sinners, this rational sacrifice. Bring us to your holy altar and give us strength to offer you an offering and spiritual sacrifices for our sins; for the stupidity of your people and let this our sacrifice be acceptable before you and let your holy and good Spirit descend on us and these your gifts which have been placed before us and on your faithful people in Jesus Christ our Lord to whom it is right to give glory, honor and power with your holy Spirit now and forever.

‫ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ ܗܘ‬ ‫ ܗܘ ܕܡܩܒܠ‬.‫ܕܒܠܚܘܕܘܗܝ ܩܕܝܫܐ‬ ‫ܐܢܬ ܕܒܚܬܐ ܕܬܫܒܘܚܬܐ ܡܢ ܗܠܝܢ‬ ̇ ‫ܕܩܪܝܢ ܠܟ ܡܢ‬ ‫ ܩܒܠ ܐܦ‬.‫ܟܠܗ ܠܒܐ‬ ̈ ‫ܡܢܢ‬ .‫ܚܛܝܐ ܠܕܒܚܬܐ ܗܕܐ ܡܠܝܠܬܐ‬ .‫ܘܩܪܒ ܠܢ ܠܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ̈ ‫ܘܚܝܠ ܠܢ ܕܢܣܩ ܠܟ ܩܘܪܒܢܐ‬ ‫ܘܕܒܚܐ‬ ̈ ‫ ܘܚܠܦ‬.‫ܚܛܗܐ ܕܝܠܢ‬ ‫̈ܪܘܚܢܐ ܚܠܦ‬ ̈ ‫ܣܟܠܘܬܗ ܕܥܡܐ ܕܝܠܟ ܘܢܗܘܐ ܠܟ‬ ‫ܕܒܚܐ ܗܢܐ ܕܝܠܢ ܡܩܒܠܐ ܘܢܫܪܐ‬ ‫ܪܘܚܐ ܕܝܠܟ ܗܘ ܛܒܐ ܥܠܝܢ ܘܥܠ‬ ‫ ܘܥܠ ܥܡܐ‬.‫ܩܘ̈ܪܒܢܐ ܗܠܝܢ ܕܣܝܡܝܢ‬ ‫ܕܝܠܟ ܡܗܝܡܢܐ ܒܡܫܝܚܐ ܝܫܘܥ‬ ‫ܡܪܢ ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ‬ ‫ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ ܥܡ ܪܘܚܐ ܕܝܠܟ‬ .‫ܩܕܝܫܐ ܗܫܐ‬

This is perhaps one of the shortest sedrē. It provides a great example of how the Spirit is asked to descend on both the ritual body and on the gifts. It names God as “holy,” calls the ritual body “sinful,” emplaces it before God and asks for the Spirit to descend.

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The epiclesis of 66 different Syriac Orthodox anaphoras has been studied Sebastian Brock and he has constructed a scheme, a pattern which the epiclesis follows. According to Brock, the epiclesis has the following basic structure: a) A silent prayer in which the priest asks the Father to send the Spirit. b) A second prayer which the celebrant prays out loud and in which he describes the consecratory action of the Spirit. c) A third segment where the celebrant prays out loud and in this prayer the effects of the consecrated elements (bread and wine) are described. The sedrē of entrance do not follow this strict order. For example, the entire prayer is said out loud. The asking for the Spirit to descend is done differently. In some sedrē, as we have seen, it is done explicitly; others simply describe that now is the moment when the Spirit descends. All of the sedrē describe the consecratory actions of the Spirit. It is requested to descend on the offering and on the ritual body. This is also accompanied by a description of the effects of the descent of the Spirit. For example S19 fits into this basic structure in the following way: 29 a) Cause to reside b) on us the power of your Holy Spirit c) So that we can stand before your holy altar Or in S13: a) let your holy and living Spirit rest, soar, dwell hiddenly and brood in a holy manner b) on your sacrifice and in the offering c) May he purify our priesthood, forgive our sin and dress us in the garment, which does not become corrupted. Sebastian Brock, “Towards a Typology of the Epicleses in the West Syrian Anaphoras,” in Crossroads of Cultures: Studies in Liturgy and Patristics in Honor of Gabriele Winkler, ed. Gabriele Winkler and HansJürgen Feulner, Orientalia Christiana Analecta, 99-0100265-6 ; 260 (Roma: Pontificio Istituto Orientale, 2000), 177.

29

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

S10 also fits the basic structure: a) cause to descend, Lord, the grace of your Holy Spirit b) on us c) several different effects are mentioned such as forgiveness of sins, gracious life, life with God etc. All of the sedrē of entrance, in one way or another, ask for God’s presence in order for the ritual body to (1) be cleansed, (2) be able to enter the sacred space, (3) be able to offer the Eucharist. God’s presence and the transformation of the ritual body enables the Eucharistic celebration. The Sedrō of Entrance thus functions as an epiclesis for the ritual body. Many of the accompanying verbs which are used in the various sedrē are also found in the epicleses which Brock has analyzed. For example, regarding the request for the sending of the Spirit, Brock has provided a description of the verbs used. For example, cause to reside (ashrō) is used both in the above-quoted prayer as well as in an Anaphora which Brock has studied. 30 The more common word used is send (shaddar) which is not found in the sedrē but in a prayer for the priest’s preparation. But Brock notes that several anaphoras do not have a verb at all, which would fit the sedrē well. The verb which requests the Spirit usually has accompanying verbs as well. We have already encountered the verbs “to reside” and “to rest” in above-quoted prayers. The Spirit is requested to be sent and to reside and rest on the offering and on the ritual body. Two other verbs which are extant in the epicleses analyzed by Brock are also extant in S13. These are tabernacle (aggen) and brood (rahhef). These terms are important as they become established as terms used to describe the actions of the Spirit. 31 More specifically in S13, the Holy Spirit is asked

In the Anaphora of Ignatios of Antioch. See: Brock, 177. Sebastian Brock, “Passover, Annunciation and Epiclesis: Some Remarks on the Term Aggen in the Syriac Versions of Lk. 1:35,” in Fire from Heaven: Studies in Syriac Theology and Liturgy, Variorum Collected Studies Series CS863 (Aldershot, England ; Burlington, VT: Ashgate Variorum, 2006), XII; Brock, “Towards a Typology of the Epicleses in the West Syrian Anaphoras.”

30 31

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to “tabernacle” and “brood” on the Eucharistic gifts but also on the ritual body. The sedrē of entrance ask for the gift of the Holy Spirit, the presence of God, not only to remove filth. The prayers ask for God’s presence in order to ascend to the presence of God in order to offer the Eucharist. It seems then from the analysis above that the Sedrō of Entrance has similarities with the epiclesis which usually takes place within the Eucharistic offering. The difference between the two is that the sedrō is an epiclesis for the ritual body to cross the threshold in the flow of the ritual to enter the sacred space where the lowly and sacred meet.

CONCLUSION

In this chapter I have addressed the analytical question of how the entrance rite ritualizes the ritual body. The numerous prayers that have been analyzed have been shown to, in one way or another, name the ritual body as sinful and filthy and contrasted with God’s holiness. The construction of oppositions (God’s holiness and the filth of the ritual body) is part of the differentiation strategy of ritualization. 32 There were even expressions of wariness of being estranged from God because of the dirt. Dirt was seen to be connected to sinful living. The wariness or the uncertainty that has been pointed out in this chapter is an element of liminality. The sedrē do not leave the ritual body in this state of betwixt and between. After having portrayed God as pure and the ritual body as impure the sedrē ask for removal of impurity. This is usually followed by an explicit desire for the dirt to be replaced by purity. All this is asked for so that the ritual body may cross the threshold and enter before God to offer the Eucharist. It has been noted that numerous sedrē request God’s presence. The wordings in the prayers are similar or sometimes exactly the same as the epiclesis found in various anaphoras. The final example of S17 gave a glimpse of this entire process. The Spirit is asked to descend on the ritual body and on the gifts so to speak. We do know from the analysis made in chapter 3 that the priest enters 32

See: Bell, Ritual Theory, Ritual Practice, chap. 5.

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SACRED SPACE IN SYRIAC ORTHODOX LITURGY

the altar to pray the Anaphora. The entrance rite into the altar is a rite of passage in which the ritual body passes into the presence of God. This passing involves, I have argued, a transformation. It is a transformation of the ritual body into becoming God-bearing which enables it to enter before God and commune with God so to speak. Some of the prayers quoted above give agency to the communion which is said to enable a life with God, communitas with God. Only the priest physically enters the altar but the sedrē’s usage of the first-person plural indicate, I have argued, that the entire ritual body enters the sacred space. The epicleses of the sedrē also indicate that the ritual body becomes sacred space. Returning to the question posed at the beginning of this chapter, I hope to have shown that the ritual body is ritualized as unclean in contrast to God who is holy and pure. The construction of these opposites is finally bridged, and the ritual body recognizes that God is in its midst and finds boldness to cross the threshold and commune with God.

CHAPTER SEVEN. FINAL DISCUSSION PURPOSE AND RESEARCH QUESTIONS

I began this research by introducing the shape of the contemporary Syriac Orthodox liturgy and pointed to a particular unit, the Sedrō of Entrance. This unit was named differently in the liturgical handbooks used today. In some it was called the Sedrō of Entrance, and in some sedrō or the hussōyō. This variety sparked my interest and made me interested in tracing the sources in order to understand what this particular unit was, how it had developed and what role it had. Calling the unit Sedrō of Entrance made me wonder: entrance into what? Entrance implies that one enters a new room, a new space or perhaps a new phase of some kind. In the current rite, the priest and the deacons are already in the sanctuary. They have entered the sanctuary and the priest has entered the altar several times. Contemporary scribes of liturgical handbooks who have omitted the naming of the unit as entrance have simply erased a seeming dissonance in the rubric, e.g. why use the term entrance when nobody enters anywhere? In relation to this dissonance, I have attempted to create a better understanding for how the Sedrō of Entrance has been practiced in earlier periods and architectural contexts and to investigate what role the entrance rite may have had in constructing the sanctuary as sacred space and the worshipping community as church. To clarify the aim, I posed the following overall research questions: 263

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a) How is the rite of entrance into the altar, in the Syriac Orthodox liturgy, performed during the 9th-13th centuries? b) How does the rite of entrance construct the sanctuary as sacred space and the worshipping community as church? In chapter 2 I analyzed the gradual demarcation of the sanctuary. I presented church models where Syriac Orthodox liturgy may had been performed and were able to show that there were a variety of church arrangements. A church in the village was different from a cathedral in the city. What all churches had in common was that there was a marking which separated the sanctuary from the nave. In some places a wall separated the nave from the sanctuary and the sanctuary was entered through a small door. In other places the sanctuary was elevated by several steps and hidden by a curtain with an archivolt. This demarcation was seen in all church types, and I argued that at the time of the liturgical manuscripts the sanctuary and the nave were two rooms. One of the reasons for investigating this phenomenon was to ground the entrance rite and to create a context for it. I saw this as an important step in the overall investigation which could clarify the dissonance of the rubrics in contemporary liturgical handbooks as I described above. Entrance then could mean an entrance into the sanctuary and/or the altar. This was further investigated in chapter 3 where I analyzed the liturgical manuscripts and the entrance rite. I saw this chapter in a way as an expression of how the sanctuary and altar was entered. It describes how the demarcation or what I have called the threshold of the sanctuary and altar is crossed. The general conclusion that I drew in chapter 3 is that one does not simply enter the sanctuary or ascend to the altar. The sanctuary is treated as sacred space and in the various manuscripts the sanctuary was prescribed to be ritually approached. This approach was coupled with prayers, genuflections, and incense – all expressions of veneration. In the older manuscripts and most notably in BL Add 14494 and BL Add 14495 the priest first reads the Gospel after which he transfers the gifts to the altar. After the transfer, the Sedrō of Entrance is prayed. In the manuscripts which followed the BL Add 14495, it seems that the order is swapped, the transfer of the gifts

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is done prior to the Gospel reading. The preparation and transfer of gifts are done by the priest in a ritual of preparation which the lay people did not have access to. This seems to have prompted the need for prayers which focused on the worthiness of the priest. This also seems to have meant that the priest is located in the sanctuary when it is time for the Gospel reading, and if he has stepped up to the altar, that he has to step down and go to the designated place for the Gospel reading (in for example Paris Syriaque 70 and BL Add 14691). In my analysis of the entrance into the sanctuary and the altar, I broadened the range of the data to include material from the so-called liturgy of the presanctified gifts. This rite is no longer in use in Syriac Orthodox liturgical tradition. The manuscripts which were studied contained the liturgy of the presanctified gifts which were prescribed to be used in situations where the entire liturgy could not be performed but where access to communion was needed. For example, in cases baptisms were performed without the possibility of celebrating the entire eucharistic liturgy, this shorter rite would be performed with already consecrated bread. The cup would be blessed, and communion would be given to the newly baptized. 1 My point here is that even in this particular rite a Sedrō of Entrance was prayed before the priest entered to perform the rite. The prayer was said at the door of the sanctuary so to speak. So, given this historical analysis of how the entrance into the altar has been performed and given the stable nature of the Sedrō of Entrance, my interest was to go further to analyze the entrance rite. Before I moved on to analyze the entrance rite, I explored different recurring themes in the Sedrō of Entrance and other prayers of the entrance rite, such as the priest’s preparation. This was done in order to answer the first research question and to be able to move on to answering the second research question with the help of ritual theory.

See the following for a comparative study of the presanctified liturgy. Alexopoulos, The Presanctified Liturgy in the Byzantine Rite. 1

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THE ENTRANCE RITE AS A RITE OF PASSAGE

The second overall research question was to investigate how the entrance rite constructs the sanctuary as sacred space and the worshipping community as church. Given the architectural context and the analysis of the entrance into the sanctuary and altar my goal with the second research question was to analyze the reconstructed rite with the help of ritual theory. In chapter 1 I developed several concepts. The manuscripts which were analyzed, transcribed and translated were first and foremost liturgical texts, which had been used to perform the liturgy. I was certain of this because of how worn the manuscripts were. They were dirty, had wax drops and smelled like incense. They had been used in specific places. The manuscripts have a value in themselves but the rite that they contain was what I had analyzed. The words they contained had been recited. Language has a central role in the liturgy. I chose to frame the entrance rite as a rite of passage. By rite of passage, I mean to say that the entrance rite enabled the priest to cross the threshold of the sanctuary and to move on to the next phase in the rite. Ritual scholars, most notably Victor Turner and more recently Ronald Grimes, have noted that thresholds in rites (liminal moments), the betwixt and between-phase, are characterized by a sense of uncertainty, death, and darkness. In relation to the prayers which have been analyzed liminality is expressed as a heightened awareness of the ritual body’s sinfulness and filth as opposed to God’s purity. As the threshold is about to be crossed perhaps the sense which the prayers imply can perhaps be captured by the expression, how dare we? The only ones who dare to cross the threshold are in fact the priest and the deacons. The priest, together with the deacons, cross all boundaries. They are separated from the people in the nave, they step up, go to a higher place so to speak. The laity remain in the nave and the priest vicariously prays on behalf of the ritual body and requests that God may have mercy on them. This is expressed in the Sedrō of Entrance by the first-person plural. The crossing of the threshold of the sanctuary and the altar has been framed by commentators such as John of Dara as the ascension of Christ to stand before God the Father. The priests

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and the deacons are characterized by John as Christ. This is also what my analysis of the Sedrō of Entrance shows, that is: the altar is framed as the center of the universe, the axis mundi. The Sedrō of Entrance uses a variety of metaphors, tapping into known imagery and portrays the altar as the throne of God, where the glory of God resides. It connects the Tree of Life with the cross of Christ, with the place where creation started to where Adam was buried to the Middle of the Earth where heaven and earth meet – indeed extraordinarily strong imagery. The Sedrō of Entrance emplaces the ritual body in this sacred place. This coincides with Smith’s analysis of the temple in Jerusalem and his claims that sacred spaces are focusing lenses. They are located in the middle zone, between earth and heaven. On one side the divine and on the other side the human which are understood to meet in this place. The way the sanctuary and the altar are approached (ritualized) renders them as the meeting place between heaven and earth. I also explored other sources, most notably canonical sources which regulated access to the sanctuary. Canonical sources set boundaries and the breaking of those boundaries say something about the boundary which has been broken. A lay person may not enter the sanctuary normally, but the priest may give a lay person permission to enter the sanctuary if need be. The key is if need be. This was the attitude of Jacob of Edessa in the many question and answer sources that were discussed. Earlier sources such as the canons of John of Tella or his instruction to the deacon on how to prepare the altar also say something about the attitude towards the altar. Finally, I argued that the rendered sacrality of the sanctuary and the altar was not an isolated phenomenon. Rather, there were cultural prerequisites for rendering the sanctuary and altar as sacred space. Consecration rites were Christianized pagan rites which demarcated sacred space and in effect excluded them from the realm of commodity. Once the Roman Empire had adopted Christianity and the church could build churches sponsored by the state, we see an increase in holiness discourses where holiness is transferred to architecture and even to land. Holy is the person and holy is the community. But so is also land and architecture.

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Architecture and land are most notably made holy and maintained as holy through different rites. The argument of Baldovin with regard to Jerusalem, Rome and Constantinople is clear, Christian rites filled the public space and made them sacred. Farag’s more recent dissertation argues what was said above: that consecration rites made churches sacred in that they could not be sold according to Roman law. The sacred space of the church building was maintained as sacred through the many rites which it housed. The entrance rite shows how the sanctuary, and the altar are manifested as sacred space by how they are ritually approached. The various Sedrō of Entrance prayers connect a perceived history with the offering of the Eucharist. The prayers narrated events in the past, such as the creation of Adam, the burnt offering of Abel, Passover of Moses, the offering of Melchizedek. Those events were connected to the revelation of the offering of the Son of God on the cross and in the Eucharist. The worshipping community standing in the nave would hear the priest reciting the sedrō and say, all these events in the past, our past, they were only a shadow of what we are doing. The offering of the Eucharist was characterized as the ritual body’s offering of the body and blood of Christ. Imagine then the weight of the rite and the power which the priest was endowed with. Jack Tannous’ argues in his dissertation that those who were allowed to cross the threshold of the sacred and offer the Eucharist wielded a social authority and this authority was used by the miaphysite community as one component in constructing a miaphysite identity. 2 Even though the creation of the miaphysite community has not been my goal to investigate here, yet his discussion of the canonical sources which I also have referred to, most notably the canons of Jacob of Edessa, show that ritually the sacred was safeguarded from the filthy. In effect, those who guarded the sacred were also those who could cross the boundaries of the sacred freely, were also those who could give permission for rules to be broken. I have argued that the Sedrō of Entrance emplaces the ritual body in both See especially the following Tannous, The Making of the Medieval Middle East, chap. 5. 2

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a place and in time. The priest is the one who does this, which probably gives him significant authority in the community. The concept of ritualization and the ritual body was used to frame the entire rite of entrance. These concepts bring different components of the rite together. Ritualization is the act of doing the rite or performing the rite. The ritual body establishes itself as the rite is performed. The ritual body interacts with the environment and consists of ritual agents, e.g., the priest crosses the boundary, the lay people remain in the nave. Ritualization manifests liminality. What has been said above about the crossing of the threshold is highly dependent on ritualization. The physical boundary, the threshold which separates the nave from the sanctuary and the altar from the rest of the sanctuary is clear enough. But its significance is manifested in how it is approached. Differentiation is an important part of ritualization. Different roles are differentiated and made manifest in ritualization. Again, the priest enters, the priest prepares the gifts, the priest performs the rite. The lay people remain in the nave and are not allowed access to all parts of the rite. The deacons have a role as well. They offer the incense and go around in a procession in the nave with the censor as we have seen in the commentary tradition. The role of the people becomes more engaged in the Anaphora itself. Even though an analysis of this was beyond the scope of this book, the rubrics of the Anaphora indicate that the priest is responded to by the people. In contemporary Syriac Orthodox liturgy, these responses have mostly been taken over by the deacons in the sanctuary. 3 In the liturgical event of entering the sanctuary and the altar for the offering of the Eucharist, the people standing at worship This is based on my own observation and participation in Syriac Orthodox liturgy. But it is also based on the liturgical book used by deacons. These books prescribe that the deacons say all the responses of the people whereas the liturgical handbooks which the priests use, the rubric mentions the people rather than the deacon with regard to the responses. See the following which unfortunately only has the Syriac text: Mar Yulius Yesu Çiçek, ed., Qinotho (Hymns of the Divine Liturgy According to the Rite of the Syrian Orthodox Church of Antioch) (Holland: St Ephrem’s Monastery, 1993). 3

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are rendered unclean while the altar is constructed as the throne room of God. This differentiation creates an almost unbridgeable threshold.

THE SEDRŌ OF ENTRANCE AS A PRAYER OF TRANSFORMATION

The Sedrō of Entrance explicitly implores God, in different ways, for worthiness, purity and boldness to enter this sacred space. It is as if the differentiation between the pure and impure in the prayer leaves the ritual body with an unresolved tension that can only be resolved by God’s descent. In one way or another, all the sedrē of entrance ask for worthiness to enter before God and for God to be present in the ritual body. Some of them explicitly ask for the descent of the Holy Spirit. I have argued that the Sedrō of Entrance constructs the ritual body as both unclean and God-bearing. The dirt does not simply disappear just because God has descended. God descends to the dirt and is present. We saw for example in the sixth-century instruction of Philoxenos of Mabbug that he exhorts the communicant to receive the communion with a sense of unworthiness and awareness of the greatness which is received. Taft has argued that the inclusion of the Lord’s Prayer just before the communion in the liturgy was due to the lack of penitential prayers in the Eucharist and Bradshaw has argued that it seems reasonable to think that the 9th or the 10th century was a reasonable date for when penitential prayers were added to the liturgy. In other words, the liturgy never constructs the ritual body as pure, even in the Anaphora. This is also expressed in contemporary Syriac Orthodox practice, where a general confession is made prior to the communion, that is, when the Anaphora has been said. Only the most recent liturgical handbooks reflect this practice even though the practice existed prior to the printing of these books. 4 The general confession is followed by an absolution by the priest of the sins committed by 4 Liturgical Committee of the Archdiocese of the Syriac Orthodox Church for the Eastern USA, ed., Holy Qurbono (Piscataway, N.J: Gorgias Press, 2009), 61.

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the confessors where the priest calls himself “a weak and sinful servant.” 5 The incorporation of the confession before the communion is something which deserves further investigation. What the Sedrō of Entrance does is to ask for God’s presence and boldness to cross the threshold. The priest enters the altar after the sedrō has been prayed. The priest begins the Anaphora. It also asks for the removal of dirt, as we have seen. The removal of dirt is often followed by a prayer that instead of this cause to enter, followed by a number of good things. We even saw explicit forms of the prayer which use the same wordings as the epiclesis in the Anaphora. The focus changes after the entrance. Despite the elements of liminality, the ritual body is transformed in that it apparently enters with boldness, with certainty, with perhaps a certainty that God in their midst has enabled them to offer thanksgiving (the Eucharist) and to receive the communion, which was rendered as life with God (communitas). One thing which this study has not considered is the themes of the many anaphoras in the Syriac Orthodox liturgy. How is the worshipping community constructed in these? What is the pattern of the anaphoras? It would be of great interest to juxtapose the anaphoras with the sedrē of entrance in order to compare them structurally and thematically. Even if they are similar, the experience of those hearing the Anaphora would be significantly different from hearing the sedrē of entrance for the simple reason that the Anaphora is broken up into pieces with responses from deacons and from the people.

FINAL WORD

The Syriac Orthodox liturgy has undergone several changes over the centuries and decades. My hope is that I have been able to analyze and show these changes. I have chosen to analyze a specific unit of the rite since it seemed to be one of the most understudied parts of the liturgy and perhaps one of the most important parts since it involves movements of the ritual body Liturgical Committee of the Archdiocese of the Syriac Orthodox Church for the Eastern USA, 62. 5

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from one room into another and from one phase of the liturgy to another. I have argued that the role of the sedrō is to enable the ritual body to enter before God among many other things which I listed above. This is not visible in contemporary Syriac Orthodox liturgy. There is a clear increase in privatization in today’s rite and the entire preparation of the gifts is done behind a hidden curtain by the priest with the assistance of the deacons. The Sedrō of Entrance, which once was a prayer which enabled the ritual body’s entrance into the sacred space in order to offer the eucharist has simply become one component of the public celebration of the liturgy. There is a clear dissonance in the current shape of the rite as I see it. While it is not my scholarly task to offer any suggestions on how the dissonance may be made congruent, yet as I close this piece of work I will allow myself to suggest a consideration of what has been argued. I have no intention of saying that the past was better in any way, nor do I participate in the grand task of the liturgical movement of the 20th century which had a desire to go back to the “original” way the liturgy was celebrated. There is no original way. The liturgy is socially constructed and each choice to change certain units of the rite has both advantages and disadvantages. What I have hoped to show is that there is a tendency for increased focus on the priest during the time period which I have studied. Focus on the priest means less focus on the worshipping community which comes into the background. A recovered entrance rite could put the worshipping community in the foreground. Exactly how this can be done I will leave unsaid. This task itself is worthy of scholarly engagement which requires a range of competencies.

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APPENDIX BL ADD 14520 F140v English Translation Sedrō of Entrance to the Sanctuary attributed to John of Sedre Lord our God whose name is great and fearful in heaven and on all the earth. At the door of your mercies do we call and entreat at this fearful and holy hour of the mysteries that we may be worthy to enter into your holy and divine dwelling. You Lord who are gracious in everything and lover of humanity. Answer our weakness at this hour as we call you. Do not turn away from us because of our sin and the stubbornness of heart, these by which we enrage your ear. But you good and sweet Lord, who do not get angry at your servants, turn and allow us to approach you and these your mysteries. Do not turn your face from us who are wretched and unworthy. For it is right to give you praise and worship, God lover of mankind. For you have made the unworthy worthy to enter the inner parts of your holy of holies, where even angels desire to gaze. Oh to this familiar boldness, this divine love, this gift and salvation which in the middle of earth has been given to us. Not even to angels and archangels has this gift been given. Not even the beloved gathering of the living Israel received this. They received liberation from slavery of Pharaoh and we received complete salvation from satanic slavery. They received red shecalf meat and we truly the body of the only begotten Son of God the Word, who is one of the Trinity, who was made flesh, human and embodied. Who united with it according to his will 289

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from the holy virgin Mary. They received the blood of goats and she-goats, a shadow as if they were looking in a mirror. We, on the other hand, have truly and eternally received the blood which poured forth from the side of God the Word from the salvific cross. Not as in a phantasy or as in a dream. To those it was granted an entrance into the temporal tabernacle which does not last. We have been granted access to the Jerusalemite Church, in which the royal table is set, where the rational and bloodless sacrifice is seen. We pray that you grant us this O Lord God, that with boldness from you, with purity and holiness, let us enter while being dressed in a cloak with luminous stones, beryl and the finest rings/seals and precious pearls, that is, belonging to righteous servants. These, which were worn by Aaron the priest, when he was offering in the service of your divine mysteries, in the likeness of the Abrahamic priest. He was standing with pure and spiritual thoughts in the inner part of the holy of holies, in purity and holiness before the royal altar. In the same way we and the familiar deacons and servants of your lordship, while being covered in holiness as with fine linen and our beings with beautiful virtues, as with bells of gold as the pure and holy Aaron. While our thoughts are girded with love, as with purple robes, our souls elevated with faith, as with holy and royal crowns, and our prayers elevated before your glorious throne, as the sweetest incense of the finest myron, which the high priest was seen using before your fearful self. So also we, the servants and slaves of your lordship in this holy place, may we be seen, we entreat you merciful God, just as Melchizedek the high priest from whose hands you received the sacrifice of the people to your Divinity. In the same way, accept from our poor hands this Eucharist which we offer to your honor. We entreat your gracious mercies that you may not turn away from the catholic and apostolic church, your handmaid, which is from unknown and oppressed peoples. [You have received us] these orthodox priests throughout the world adorned with righteousness. Strengthen the men and the doctrines within them [the churches]. That they may, with understanding of your judgments and divine knowledge, reject heretical and hateful men and shame them as befitting their deception. Forgive the sins and trespasses of your servants which

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‫‪they have committed knowingly and unknowingly. The heresies‬‬ ‫‪and fantasies, which are unlawful, uproot and cast away with‬‬ ‫‪your sentence. Show the humble among them without‬‬ ‫‪understanding what true lowliness and understanding of you is.‬‬ ‫‪Stir and bring them, Lord, from deceit to true understanding of‬‬ ‫‪you. For you are a merciful God who wants penitents. To you do‬‬ ‫‪we offer glory, Father, Son and Holy Spirit now and forever‬‬ ‫‪Amen. 1‬‬ ‫‪Syriac Text‬‬

‫ܣܕܪܐ ܕܡܥܠܬܐ ܕܡܕܒܚܐ ܕܦܛܪܝܪܟܐ ܝܘܚܢܢ ܕܣܕܪܐ‬ ‫‪.‬ܡܪܝܐ ܐܠܗܐ ܕܝܠܢ܆ ܗܘ ܪܒ ܫܡܐ ܘܕܚܝܠܐ ܒܫܡܝܐ ܘܥܠ ̇‬ ‫ܟܠܗ ܐܪܥܐ‬ ‫ܒܬܪܥܐ ܕ̈ܪܚܡܝܟ ܩܪܝܢܢ‪ .‬ܘܡܬܟܫܦܝܢܢ ܒܥܕܢܐ ܗܢܐ ܘܕܚܝܠܐ ܘܩܕܝܫܐ‪.‬‬ ‫ܕܠܡܐܪܐܙܢܘܬܐ ܕܡܥܠܬܐ ̈‬ ‫̈‬ ‫ܐܠܗܝܐ ܐܫܬܘܝܢܢ ܐܢܬ ܡܪܝܐ‬ ‫ܕܩܘܕܫܝܟ‬ ‫ܛܘܒܬܢ ܒܟܠ ܘܪܚܡ ܐܢܫܐ‪ .‬ܥܢܝ ܠܡܚܝܠܘܬܢ ܒܫܥܬܐ ܗܕܐ ܕܩܪܝܢܢ ܠܟ‪ .‬ܘܠܐ‬ ‫ܬܗܡܐ ܡܢܢ ܡܛܠ ܚܛܝܬܐ ܘܩܫܝܘܬ ܩܕܠܐ ܕܝܠܢ‪ .‬ܗܠܝܢ ܕܒܗܝܢ ܐܪܓܙܢܢ‬ ‫ܠܡܫܡܥܬܐ ܕܝܠܟ‪ .‬ܐܠܐ ܐܢܬ ܡܪܝܐ ܛܒܐ ܘܒܣܝܡܐ܆ ܗܘ ܕܠܐ ܪܓܙ ܐܢܬ‬ ‫ܡܢ ̈‬ ‫ܥܒܕܐ ܕܝܠܟ‪ .‬ܐܬܦܢ ܡܪܝ ܘܩܪܒ ܠܢ ܠܘܬܟ‪ .‬ܘܠܘܬ ̈ܪܐܙܝܟ ܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܐܘ ܟܡܐ ܦܐܝܐ ܡܐ̈ܪܙܢܐܝܐ ܘܠܐ ܬܗܦܟ ܐܦܝܟ ܡܢܢ ܕܘܝܐ ܘܕܠܐ ܫܘܝܢ‬ ‫ܘܡܬܬܚܝܒܐ ܠܟ ܬܫܒܘܚܬܐ ܘܣܓܕܬܐ ܐܠܗܐ ܪܚܡ ܐܢܫܐ‪ .‬ܕܐܫܘܝܬ ܠܢ‬ ‫̈‬ ‫ܩܘܕܫܝܢ ܓܘܝܐ‪ .‬ܠܐܝܟܐ ܕܪܓܝܢ‬ ‫ܗܢܘܢ ܕܠܐ ܫܘܝܢ ܗܘܝܢ ܠܡܥܠܬܐ ܕܠܩܕܘܫ‬ ‫̈‬ ‫ܡܠܐܟܐ ܕܢܕܝܩܘܢ‪ .‬ܐܘ ܠܦܐܪܣܝܐ ܗܕܐ ܒܝܬܝܬܐ‪ .‬ܐܘ ܠܪܚܡܬܐ ܗܕܐ‬ ‫ܐܦ‬ ‫̇‬ ‫ܐܠܗܝܬܐ ܐܘ ܠܫܘܟܢܐ ܘܦܘܪܩܢܐ ܕܒܡܨܥܬܗ ܕܐܪܥܐ ܐܬܝܗܒ ܠܢ‪ .‬ܠܐ‬ ‫̈‬ ‫̈‬ ‫ܡܠܐܟܐ ܐܦܠܐ ܟܢܘܫܬܐ ܗܝ ܪܚܝܡܬܐ‬ ‫ܠܡܠܐܟܐ ܘܠܐ ܠ̈ܪܝܫܝ‬ ‫ܓܝܪ‬ ‫ܕܐܝܣ̈ܪܠܝܐ ̈‬ ‫ܚܝܐ ܕܐܝܟ ܗܠܝܢ ܢܣܒܬ ܠܗܝ ܚܘܪܪܐ ܕܡܢ ܫܘܥܒܕܐ ܕܦܪܥܘܢ ܠܢ‬ ‫ܕܝܢ ܦܘܪܩܢܐ ܡܫܡܠܝܐ ܕܡܢ ܥܒܕܘܬܐ ܣܛܢܝܬܐ‪ .‬ܠܗܝܢ ܒܣܪܐ ܕܥܓܠܬܐ‬ ‫ܣܘܡܩܬܐ‪ .‬ܠܟ ܓܝܪ ܒܫܪܪܐ ܦܓܪܗ ܕܝܠܗ ܕܝܚܝܕܝܐ ܐܠܗܐ ܡܠܬܐ‪̇ .‬‬ ‫ܗܘ ܚܕ‬ ‫̇‬ ‫ܡܢܗ ܕܬܠܝܬܝܘܬܐ‪ .‬ܡܒܣܪܐ ܘܡܒܪܢܫܐ ܘܡܓܫܡܐ‪ .‬ܗܘ ܕܗܘ ܚܝܕ ܠܗ‬ ‫̈‬ ‫ܐܝܟܢܐ ܕܗܘ ܨܒܐ‪ .‬ܡܢ ܒܬܘܠܬܐ ܩܕܝܫܬܐ ܡܪܝܡ‪ .‬ܠܗܠܝܢ ܕܡܐ ܕܬܝܫܐ‬ ‫̈‬ ‫ܘܕܓܕܝܐ܆ ܛܠܢܝܬܐ ܡܕܡ ܐܝܟ ܕܒܡܚܙܝܬܐ ܚܙܝܢ ܗܘܘ‪ .‬ܠܢ ܕܝܢ ܓܝܪ܆ ܕܡܐ‬ ‫ܗܘ ܕܪܕܐ ܡܢ ܕܦܢܐ ܕܝܠܗ ܕܐܠܗܐ ܡܠܬܐ ܥܠ ܙܩܝܦܐ ܦܪܘܩܝܐ ܐܡܝܢܐܝܬ‬ ‫ܘܒܫܪܪܐ‪ .‬ܘܠܘ ܒܗܓܓܘܬܐ ܡܕܡ ܐܘ ܒܦܢܛܣܝܐ‪ .‬ܠܗܠܝܢ ܡܥܠܬܐ‬ ‫ܕܠܡܫܟܢܐ ܙܒܢܝܐ ܘܠܐ ܡܩܘܝܢܐ‪ .‬ܚܢܢ ܓܝܪ ܠܥܕܬܐ ܗܝ ܐܘܪܫܠܡܝܬܐ‪ .‬ܗܕܐ‬

‫‪S15‬‬

‫‪1‬‬

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‫‪292‬‬

‫̇‬ ‫ܕܒܗ ܦܬܘܪܐ ܗܘ ܡܠܟܝܐ ܡܬܩܝܢ ܘܕܒܚܐ ܡܠܝܠܐ ܘܕܠܐ ܕܡܐ ܥܠܘܗܝ‬ ‫̇‬ ‫ܡܬܚܙܐ ܕܠܗ ܠܗܕܐ ܬܫܟܢ ܠܢ‬ ‫ܐܘ ܡܪܝܐ ܘܐܠܗܐ‪ .‬ܕܒܦܐܪܣܝܐ ܕܡܢ ܠܘܬܟ܆ ܒܕܟܝܘܬܐ ܘܒܩܕܝܫܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܘܛܒܥܐ‬ ‫ܕܒܟܐܦܐ ܢܗܝ̈ܪܬܐ ܘܒܒ̈ܪܘܠܐ‬ ‫ܢܥܘܠ ܟܕ ܡܥܛܦܝܢܢ ܒܡܥܦܪܐ‪ .‬ܗܘ‬ ‫̈‬ ‫̈ܪܝܫܝܐ ܘܡܪܓܢܝܬܐ ܝܩܝ̈ܪܬܐ ܡܬܗܦܟ ܗܘܐ‪ .‬ܗܢܘ ܕܝܢ ܕܥܒܕܐ ܕܙܕܝܩܘܬܐ‪.‬‬ ‫ܗܠܝܢ ܕܡܥܛܦ ܗܘܐ ܐܗܪܘܢ ܟܗܢܐ ܟܕ ܡܬܩܪܒ ܗܘܐ ܠܬܫܡܫܬܐ‬ ‫ܒܚܘܫܒܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܢܟܦܐ ܘ̈ܪܘܚܢܐ‬ ‫ܐܠܗܝܐ‪ .‬ܐܟܙܢܐ ܕܗܘ ܟܗܢܐ ܐܒܪܗܡܝܐ‪.‬‬ ‫ܕ̈ܪܐܙܝܟ‬ ‫̈‬ ‫ܩܐܡ ܗܘܐ ܒܩܕܘܫ ܩܘܕܫܝܢ ܓܘܝܐ‪ .‬ܒܙܗܝܘܬܐ ܘܩܕܝܫܘܬܐ ܩܕܡ ܡܕܒܚܐ‬ ‫̈‬ ‫̈‬ ‫ܡܠܟܝܐ‪ .‬ܗܟܢܐ ܘܚܢܢ ̈‬ ‫ܘܥܒܕܐ ܕܡܪܘܬܟ܆ ܟܕ ܡܟܣܝܢܢ‬ ‫ܡܫܡܫܢܐ ܘܒܝܬܝܐ‬ ‫ܒܩܕܝܫܘܬܐ ܐܝܟ ܕܒܦܬܬܐ ܕܒܘܨܐ ܪܝܫܝܐ ܘܡܨܒܬ ܩܢܘܡܢ ܒܕܘܒ̈ܪܐ‬ ‫̇‬ ‫̈‬ ‫ܕܗܘ ܐܗܪܘܢ ܢܟܦܐ ܘܩܕܝܫܐ‪ .‬ܘܟܒܝܢܐ‬ ‫ܕܒܙܓܐ ܕܕܗܒܐ‪ .‬ܗܠܝܢ‬ ‫ܫܦܝ̈ܪܐ ܐܝܟ‬ ‫ܬܪܥܝܬܢ ܚܘܒܐ ܐܝܟ ܕܒܦܪܙܘܡܐ ܕܬܟܠܬܐ ܘܡܥܠܠܐ ܢܦܫܢ ܒܗܝܡܢܘܬܐ‬ ‫ܐܝܟ ܕܒܟܠܝܠܐ ܕܩܕܝܫܐ ܘܡܠܟܝܐ‪ .‬ܘܡܬܥܠܝܢ ̈ܨܠܘܬܢ ܩܕܡ ܬܪܘܢܘܣ ܫܒܝܚܐ‬ ‫ܗܘ ܪܝܫܝܐ‪̇ .‬‬ ‫ܛܒܐ ܕܡܘܪܘܢ ̇‬ ‫̈‬ ‫ܕܒܣܡܐ ̈‬ ‫ܗܘ ܕܒܗ‬ ‫ܕܝܠܟ ܐܟܙܢܐ ܕܗܘ ܥܛܪܐ‬ ‫ܡܬܙܚܐ ܗܘܐ ܟܗܢܐ ܪܒܐ ܩܕܡ ܕܚܝܠܘܬܟ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܥܒܕܐ ܕܡܪܘܬܟ‪ .‬ܒܕܘܟܬܐ ܗܕܐ ܩܕܝܫܬܐ ܢܬܚܙܐ‬ ‫ܡܫܡܫܢܐ‬ ‫ܗܟܢܐ ܘܚܢܢ‬ ‫̈‬ ‫ܩܕܡܝܟ‪ .‬ܐܝܟ ܒܒܥܘ ܡܢܟ ܐܠܗܐ ܡܪܚܡܢܐ ܕܐܝܟ ܕܩܒܠܬ ܡܢ ܐܝܕܘܗܝ‬ ‫ܕܡܠܟܝܙܕܩ ̇‬ ‫̈‬ ‫ܥܡܡܐ ܕܒܚܐ ܗܘ ܕܩܪܒ ܠܐܠܗܘܬܟ‪.‬‬ ‫ܗܘ ܟܘܡܪܐ ܪܒܐ ܕܡܢ‬ ‫̈‬ ‫̈‬ ‫ܗܟܢܐ ܩܒܠ ܡܢ ܐܝܕܝܐ ܕܝܠܢ ܡܣܟܢܐ ܠܐܘܟܪܣܛܝܐ ܗܕܐ ܕܠܐܝܩܪܟ‬ ‫ܡܩܪܒܝܢܢ‪ .‬ܘܡܦܝܣܝܢܢ ܠ̈ܪܚܡܐ ܕܛܘܒܬܢܘܬܐ ܕܒܟ ܡܟܝܢܢ‪ .‬ܕܠܐ ܬܗܡܐ ܡܢ‬ ‫ܥܕܬܐ ܩܬܘܠܝܩܐ‬ ‫̈‬ ‫̈‬ ‫ܝܕܘܥܐ ܥܡܐ ܡܬܩܦܚܐ‪.‬‬ ‫ܥܡܡܐ ܠܐ‬ ‫ܘܫܠܝܚܝܬܐ ܐܡܬܐ ܕܝܠܟ ܕܡܢ‬ ‫̇‬ ‫̇‬ ‫ܕܒܟܠܗ ܬܒܝܠ ܒܟܠܗ ܟܐܢܘܬܐ ܨܒܬ ܘܗܕܪ‪.‬‬ ‫ܠܟܘܡ̈ܪܐ ܗܠܝܢ ܕܐ̈ܪܬܕܘܟܣܐ‬ ‫ܕܕܝܢܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܘܓܡܛܐ ܕܒܗܘܢ ܕܒܝܕܥܬܐ ̈‬ ‫ܐܠܗܝܐ‬ ‫ܘܝܘܠܦܢܐ‬ ‫ܘܚܝܠ ܠܓܒ̈ܪܐ‬ ‫̈‬ ‫ܠܓܒ̈ܪܘܢܐ ܗ̈ܪܝܛܝܩܝܐ ܘܥܢܬܐ ܒܗܬܬܐ ܕܙܕܩܐ ܠܛܥܝܘܬܗܘܢ ܢܒܗܬܘܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܥܒܕܐ ܕܝܠܟ ܗܠܝܢ ܕܗܪܟܐ܆ ܕܒܝܕܥܬܐ ܘܕܠܐ‬ ‫ܘܠܣܟܠܘܬܐ‬ ‫ܠܡܬܥ̈ܪܢܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܒܝܕܥܬܐ ܫܒܘܩ ܘܐܥܒܪ ܠܗ̈ܪܣܝܣ ܘܠܦܢܛܣܝܣܛܐ ܘܠܐ ܡܬܬܦܝܣܢܐ‬ ‫̈‬ ‫ܠܡܟܝܟܐ ܕܝܢ ܕܠܐ ܒܝܕܥܬܐ‬ ‫ܕܒܗܘܢ‪ .‬ܒܐܦܦܣܝܣ ܕܡܢܟ ܣܚܘܦ ܘܫܕܘ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ ܡܟܝܟܘܬܐ ܘܝܕܥܬܐ ܕܫܪܪܐ ܕܝܠܟ ܚܘܐ‪.‬‬ ‫ܕܒܗܘܢ ܕܢܕܥܘܢ ܕܡܢܐ‬ ‫ܫܓܫ ܡܪܝܐ ܘܐܝܬܐ ܐܢܘܢ ܡܢ ܛܥܝܘܬܐ ܠܝܕܥܬܐ ܕܫܪܪܐ ܕܝܠܟ‪.‬‬ ‫̈‬ ‫ܒܬܝܒܐ ܘܠܟ ܬܫܒܘܚܬܐ ܡܣܩܝܢܢ‬ ‫ܡܪܚܡܢܐ ܓܝܪ ܐܝܬܝܟ ܐܠܗܐ ܘܨܒܐ‬ ‫ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ܀‬

APPENDIX

293

BL ADD 14494 F1–3 English Translation First, prayer of incense [which is said] in front of the sanctuary/ altar, before the entrance of the Gospel Christ our God who is the hope of our salvation. Who has given true knowledge […] to all your saints. Who revealed the unshakable kingdom to the prophets, the apostles and the righteous ones. Who divides the heavens and the heavenly beings and gives to all according to what they are worthy. Receive, Lord, from our sinful hands in your great mercy this incense and give us knowledge of your divine words at every moment, while we study them day and night and meditate on them at all times. Let us gain good knowledge which pleases you… and grant us a complete return to you. Save us Lord God from all evil passions of the flesh and from actions which are not worthy of you and make us worthy to raise glory and thanksgiving with your Father and your Holy and living Spirit, Now and forever. As the Gospel goes out: Lord God almighty … According to his good will. Everything with all…grant us forgiveness of sins and cause us to hear…sanctify us with your Holy Spirit and make worthy… … of your saints on the day of your Christ. With him it is right to give you praise, honor and dominion with your holy and living Spirit. Now [and forever] Prayer after the incense: We entreat you Lord God of all and sanctifier of all. Sanctify Lord our souls in your holy name. Purify our hearts with the hyssop of your mercy. Clean our thoughts with the drops of your gifts. Blot out our debts with the sign of your grace. Let the incense of your worshippers be acceptable to the benevolence of your greatness. Let us be worthy to offer you praise, honor, worship and thanksgiving at all times: Father, Son and Holy Spirit.

294

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

Another one on the step. The priest [says] silently while bowing 2: As our hearts are being sprinkled and purified from an evil conscience let us be worthy to enter your holy of holies which is lofty and elevated. Let us stand before your holy altar with purity, honour and sanctity and serve you [as priests] spiritual sacrifices with a true faith. And he elevates his voice: You who are good for ever, do not remind us of our sins at the hour of our service. But look at this sacrifice with a merciful eye and happy face. May our offering before you be acceptable and sanctified by your Holy Spirit, so that we, your servants, and family, may receive the reward of true and faithful stewards. And this your people who offers your holies, may they be participants in your good things forever. Let all of us enter your holy of holies and rejoice in the gifts of your only-begotten Son. Together with him it is right and worthy to give you honor, glory with your Holy Spirit, life-giver and who has the same ousia as you, now and forever. 3 Anaphora of Saint James F5r–6r. Sedrō of Entrance. [… ] impure desire of the flesh and spirit. While you are being elevated by our lips openly and with our thoughts hiddenly, Jesus the Word of God. While we become for you, your Father and your holy Spirit, divine and holy mansions and temples. Dwellingplace for your fatherly care which does not change. Pure priests who keep the living word. Yes, our God, do not let your grace The Syriac word here is ‫ܓܗܝܢ‬. The word has come to mean silently or in a low voice. There are studies that show that praying silently in an antique setting was abhorred. But this is clearly the right understanding of the word, even though it could potentially be understood as “prostrating”. The reason for this is simply that in mid-prayer, a rubric instructs the priest to “elevate his voice”. Bitton-Ashkelony, “More Interior than the Lips and the Tongue”; Van der Horst, “Silent Prayer in Antiquity.”

2

APPENDIX

295

estrange and separate us from your kingdom. But make us worthy through your grace and your mercies so that through the smoke of this incense our weak prayers are acceptable at this frightful hour, on your holy altar which is above in heaven. Save us, Lord God, from all fragmentation and accusation of sin, from the despicable shame of being rejected forever and from the charges of evil spirits. Let us live an everlasting life with complete divine piety and purity. This life which is not dissolvable by death in the heavenly abodes of light, God. Where the fathers, prophets, apostles, martyrs and confessors feast, whence all pain and sickness has fled and everlasting life rules; where good things are promised to us, where we will be rewarded with grace and mercy and your loving-kindness, Jesus Christ our Lord, with whom it is right to give you glory and honor and worship to the Father with the Holy Spirit. Now and forever. Sedrō of Entrance: God who is uncreated, ineffable, incomprehensible, unlimited, eternal, the salvific breath of the worlds; the sweet and incorruptible myron and savior of all, who alone is wise, feeder of all, who governs all, omnipotent, who finds all, to whom everything is known, eternal and not temporal, invisible who sees all, who is above all and whom the rational hosts sanctify. Even we, Lord, weak sinners, praise you at this hour, together with them, as we wait for the arrival of your Spirit to come and complete these gifts, which we are offering to you at this time together with this sweet and good incense, which is offered to your Father with lips that are moved by your sign at this hour; that you may please your Father for that which we have committed. Yes Lord, do not consider to alienate your mercies and your sanctifying Spirit from the creature of your hands for our sins and impurity. Allow us to acknowledge you until our last breath, with the fruits which are sent to you by us thanks to the visitation of your Spirit. For he sanctifies, purifies and cleanses our entire person both inner and outer; you push away from us

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‫‪all evil and impure desire. Glory and honor do we raise up to the‬‬ ‫] ‪worshipped name of the holy Trinity now and forever. 4‬‬ ‫‪Syriac Text‬‬

‫̈‬ ‫ܕܒܣܡܐ ܕܩܕܡ ܡܕܒܚܐ‪ .‬ܩܕܡ ܕܢܦܩ ܐܘܢܓܠܝܘܢ‬ ‫ܩܕܡܝܬ ܨܠܘܬܐ‬ ‫ܡܫܝܚܐ ܐܠܗܢ ܗܘ ܕܐܝܬܘܗܝ ܣܒܪܐ ܕܦܘܪܩܢܢ܆ ܗܘ ܕܠܟܠܗܘܢ ̈‬ ‫ܩܕܝܫܝܟ‬ ‫ܝܕܥܬܐ ܕܫܪܪܐ ܕܐܝܠܝܢ ‪ ..‬ܫܟܢܬ܆ ܗܘ ܕܡܠܟܘܬܐ ܠܐ ܡܙܕܥܙܥܢܝܬܐ ̈‬ ‫ܠܢܒܝܐ‬ ‫̈‬ ‫ܘܠܙܕܝܩܐ ܫܘܕܥܬ܆ ܗܘ ̈‬ ‫̈‬ ‫̈‬ ‫ܫܡܝܢܐ ܡܦܠܓ ܐܢܬ ܠܟܠ ܐܢܫ‬ ‫ܕܫܡܝ‬ ‫ܘܠܫܠܝܚܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܝܟ ܕܫܘܐ‪ .‬ܩܒܠ ܡܪܝ ܒ̈ܪܚܡܝܟ ܣܓܝܐܐ ܡܢ ܐܝܕܝ ܚܛܝܬܐ ܒܣܡܐ ܗܠܝܢ‬ ‫̈‬ ‫ܘܫܟܢ ܝܕܥܬܐ ܕ ̈‬ ‫ܐܠܗܝܬܐ ܒܟܠ ܥܕܢ‪ .‬ܕܟܕ ܕܪܫܝܢܢ ܒܗܝܢ ܒܐܝܡܡܐ‬ ‫ܡܠܝܟ‬ ‫ܘܒܠܠܝܐ ܘܒܟܠܙܒܢ ܒܗܝܢ ܡܬܗܓܝܢܢ‪ .‬ܝܕܥܬܐ ܛܒܬܐ ܕܫܦܪܐ ܠܟ ܢܩܢܐ‬ ‫ܠܟܠܗ ܥܠܡܐ ܡܬܦܢܝܢܘܬܐ ܡܫܡܠܝܬܐ ܕܠܘܬܟ ܫܟܢ‪ .‬ܦܨܐ ܠܢ ܡܪܝܐ‬ ‫ܐܠܗܐ ܡܢ ܟܠܗܘܢ ̈ܚܫܐ ܫܟܝ̈ܪܐ ܕܒܣܪܐ ܘܡܢ ܣܥܪܐ ܕܠܐ ܦܐܐ ܠܟ‪.‬‬ ‫ܘܐܫܘܐ ܠܢ ܕܢܣܩ ܠܟ ܫܘܒܚܐ ܘܬܘܕܝܬܐ ܥܡ ܐܒܘܟ ܘܪܘܚܟ ܚܝܐ ܘܩܕܝܫܐ‬ ‫ܗܫܐ‪.‬‬ ‫ܐܟܡܐ ܕܢܦܩ ܐܘܢܓܠܝܘܢ‬ ‫ܡܪܝܐ ܐܠܗܢ ܐܚܝܕ ܟܠ… ܐܝܟ ܨܒܝܢܗ ܛܒܐ‪ .‬ܟܠ ܓܝܪ ܥܡ ܟܠ…ܫܟܢ ܠܢ‬ ‫ܫܘܒܩܢܐ ̈‬ ‫ܕܚܛܗܐ ܘܐܫܡܥܢ…ܘܩܕܫܝܢ ܒܪܘܚܟ ܩܕܝܫܐ ܘܐܫܘܐ…‬ ‫̈‬ ‫ܕܩܕܝܫܝܟ ܒܝܘܡܗ ܕܡܫܝܚܟ‪ .‬ܗܘ ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ‬ ‫ܘܐܘܚܕܢܐ ܥܡ ܪܘܚܟ ܚܝܐ ܘܩܕܝܫܐ ܘܗܫܐ܀‬ ‫ܨܠܘܬܐ ܒܬܪ ܦܝܪܡܐ‬ ‫ܒܥܝܢܢ ܡܢܟ ܡܪܝܐ ܐܠܗܐ ܡܪܐ ܟܠ ܘܡܩܕܫ ܟܠ‪ .‬ܩܕܫ ܡܪܝ ̈‬ ‫ܢܦܫܬܢ ܒܫܡܟ‬ ‫ܠܒܘܬܢ ܒܙܘܦܗ ܕܚܢܢܟ‪ .‬ܫܦܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܚܘܫܒܝܢ ̈‬ ‫ܒܫܦܥܐ ܕܡܘܗܒܬܟ‪.‬‬ ‫ܩܕܝܫܐ‪ .‬ܕܟܐ‬ ‫ܚܣܐ ̈‬ ‫ܚܘܒܝܢ ܒ̈ܪܡܙܐ ܕܛܝܒܘܬܟ‪ .‬ܘܢܬܩܒܠ ܦܝܪܡܐ ܕܣܓܘܕܝܟ ܠܬܪܥܘܬܐ‬ ‫ܕܪܡܘܬܟ‪ .‬ܘܫܘܒܚܐ ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܘܩܘܒܠ ܛܝܒܘܬܐ ܢܫܬܘܐ ܕܢܣܩ‬ ‫ܠܟ ܒܟܠ ̈‬ ‫ܥܕܢܝܢ ܐܒܐ ܘܐܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ‬ ‫ܚܪܝܬܐ ܕܥܠ ܕܪܓܐ‪ .‬ܟܗܢܐ ܟܕ ܓܗܝܢ‬ ‫ܟܕ ̈ܪܣܝܣܝܢ ̈‬ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ ܬܐܪܬܐ ܒܝܫܬܐ‪ .‬ܢܫܬܘܐ ܕܢܥܘܠ ܠܩܕܘܫ‬ ‫̈ܩܘܕܫܝܟ ܪܡܐ ܘܡܥܠܝܐ ܘܕܟܝܐܐܝܬ ܘܙܗܝܐܝܬ ܘܩܕܝܫܐܝܬ ܢܩܘܡ ܩܕܡ‬ ‫ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ ܘܢܟܗܢ ܠܟ ̈‬ ‫ܕܒܚܐ ̈ܪܘܚܢܐ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‪.‬‬ ‫ܘܬܠܐ ܩܠܗ‬ ‫‪S1‬‬

‫‪4‬‬

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‫‪APPENDIX‬‬

‫ܐܢܬ ܕܝܢ ܛܒܐ ܕܠܐ ܐܠܡ ܠܥܠܡ‪ .‬ܠܐ ܒܙܒܢܐ ܕܬܫܡܫܬܢ ܐܬܕܟܪ ܠܢ ̈‬ ‫ܚܛܗܝܢ‪.‬‬ ‫ܐܠܐ ܒܥܝܢܐ ܡܪܚܡܢܝܬܐ ܘܒܦܪܨܘܦܐ ܡܚܕܝܢܐ ܚܘܪ ܒܕܒܚܬܐ ܗܕܐ‪.‬‬ ‫ܘܢܗܘܐ ܩܘܪܒܢܢ ܩܕܡܝܟ ܡܩܒܠܐ ܘܡܩܕܫܐ ܒܪܘܚܟ ܩܕܝܫܐ‪ .‬ܕܐܚܢܢ ̈‬ ‫ܥܒܕܝܟ‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܘܫܪܝ̈ܪܐ‪ .‬ܘܥܡܟ ܗܢܐ‬ ‫ܘܒܢܝ ܒܝܬܟ ܢܣܒ ܐܓܪܐ ܕ̈ܪܒܝ ̈ܒܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܡܬܩܪܒ ܠܩܘܕܫܝܟ‪ .‬ܢܗܘܘܢ ܡܫܘܬܦܐ ܒܛܒܬܟ ܕܠܥܠܡ‪ .‬ܟܠܢ ܕܝܢ ܢܥܘܠ‬ ‫ܠܩܕܘܫ ̈‬ ‫ܩܘܕܫܝܟ‪ .‬ܘܢܚܕܐ ̈‬ ‫ܒܡܘܗܒܬܗ ܕܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‪ .‬ܕܥܡܗ ܠܟ‬ ‫ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܚܕܢܐ ܥܡ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫ ܒܟܠ ܘܛܒܐ‬ ‫ܘܡܥܒܕ ̈ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ‪ .‬ܘܗܫܐ ܘܒܟܠܙܒܢ‪.‬‬ ‫ܐܢܐܦܘܪܐ ܕܩܕܝܫܐ ܡܪܝ ܝܥܩܘܒ ܐܚܘܗܝ ܕܡܪܢ ܘܐܦܣܩܘܦܐ ܕܐܘܪܫܠܝܡ‪.‬‬ ‫ܩܕܡܝܬ ܨܠܘܬܐ ܕܩܕܡ ܫܠܡܐ‪.‬‬ ‫)ܣܕܪܐ ܕܡܥܠܬ(‬

‫ܨܐܘܬܐ ܚܫܢܝܬܐ ܕܒܣܪܐ ܘܕܪܘܚܐ‪ .‬ܟܕ ܡܙܕܝܚ ܐܢܬ ̈‬ ‫ܒܣܦܘܬܢ ܓܠܝܐܝܬ܆‬ ‫̈‬ ‫ܘܒܚܘܫܒܝܢ ܟܣܝܐܝܬ‪ .‬ܝܫܘܥ ܡܠܬܐ ܐܠܗܐ‪ .‬ܟܕ ܗܘܝܢܢ ܠܟ ܘܠܐܒܘܟ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܪܘܚܟ ܩܕܝܫ ܒܟܠ ܐܘܘܢܐ ܘܗܝܟܠܐ ܐܠܗܝܐ ܘܩܕܝܫܐ‪ .‬ܘܒܝܬ ܡܥܡܪܐ‬ ‫ܕܚܨܝܦܘܬܟ ܐܒܗܝܬܐ ܘܕܠܐ ܡܬܘܡ ܡܫܬܚܠܦܝܢ‪̈ .‬‬ ‫ܘܟܗܢܐ ̈‬ ‫̈‬ ‫ܐܚܝܕܝ‬ ‫ܙܗܝܐ‬ ‫ܡܠܬܐ ̈‬ ‫ܕܚܝܐ‪ .‬ܐܝܢ ܐܠܗܢ ܘܠܐ ܐܢܫ ܡܢܢ ܬܥܒܕ ܛܝܒܘܬܟ ܕܢܗܘܐ ܢܘܟ̈ܪܝܐ‬ ‫ܘܡܬܦ̈ܪܫܢܐ ܡܢ ܡܠܟܘܬܐ ܕܝܠܟ‪ .‬ܐܠܐ ܐܫܘܐ ܠܢ ܒܛܝܒܘܬܟ ܘܒ̈ܪܚܡܝܟ‬ ‫ܕܒܝܕ ܥܛܪܐ ܗܢܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܡܚܝܠܬܐ ܒܫܥܬܐ ܗܕܐ‬ ‫ܢܬܩܒܠܢ ̈ܨܠܘܬܢ‬ ‫ܕܒܣܡܐ‬ ‫ܕܚܝܠܬܐ‪ .‬ܥܠ ܡܕܒܚܟ ܩܕܝܫܐ ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ‪ .‬ܘܦܨܐ ܠܢ ܡܪܝܐ‬ ‫ܐܠܗܐ ܡܢ ̇‬ ‫ܟܠܗ ܫܓܝܫܘܬܐ ܘܩܛܐܓܪܢܘܬܐ ܕܚܛܝܬܐ‪ .‬ܘܡܢ ܒܗܬܬܐ ̇‬ ‫ܗܝ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܫܟܪܬܐ ܘܕܚܘܩܝܐ ܗܘ ܕܠܥܠܡ‪ .‬ܘܡܢ ܠܒܘܟܝܐ ܕ̈ܪܘܚܐ ܒܝܫܬܐ‪ .‬ܘܚܝܐ ܠܐ‬ ‫̇‬ ‫ܒܟܠܗ ܫܦܝܪܘܬ ܕܚܠܬ ܐܠܗܐ ܘܢܟܦܘܬܐ‪ .‬ܗܠܝܢ ܕܡܘܬܐ‬ ‫ܡܫܬ̈ܪܝܢܐ ܢܐܚܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܠܐ ܫܪܐ ܠܗܘܢ ܒܡܛܠܠܐ ܗܠܝܢ ܫܡܝܢܝܬܐ ܕܢܘܗܪܐ ܐܠܗܐ‪ .‬ܐܝܟܐ‬ ‫ܣܗܕܐ ̈‬ ‫ܫܠܝܚܐ ̈‬ ‫ܐܒܗܬܐ ̈‬ ‫̈‬ ‫ܢܒܝܐ ̈‬ ‫ܘܡܘܕܝܢܐ ܡܢ ܐܝܟܐ ܕܥܪܩܘ‬ ‫ܕܡܥܕܥܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܥܩܬܐ ܘܬܢܚܬܐ܆ ܘܚܝܐ ܠܐ ܡܝܘܬܐ ܡܡܠܟܝܢ‪ .‬ܐܝܟܐ ܕܛܒܬܐ‬ ‫ܟܐܒܐ‬ ‫ܕܡܠܝܟܢ ܠܢ ܬܡܢ ܢܬܦܪܥ ܒܛܝܒܘܬܐ ܘܒ̈ܪܚܡܐ ܘܒܪܚܡܬ ܐܢܫܘܬܐ ܕܝܠܟ‬ ‫ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ ܗܘ ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܣܓܕܬܐ‬ ‫ܠܐܒܐ ܥܡ ܪܘܚܟ ܩܕܝܫܐ܆ ܘܗܫܐ ܘܒܟܠܙܒܢ‪.‬‬ ‫ܨܠܘܬܗ )ܣܕܪܐ ܕܡܥܠܬܐ(‬ ‫ܐܠܗܐ ܗܘ ܠܐ ܥܒܝܕܐ ܘܠܐ ܡܬܡܠܠܢܐ܆ ܗܘ ܠܐ ܡܬܦܫܩܢܐ܆ ܗܘ ܠܐ‬ ‫ܡܣܬܝܟܢܐ܆ ܗܘ ܠܐ ܙܒܢܝܐ܆ ܗܘ ܢܫܡܬܐ ܦܪܘܩܝܬܐ ̈‬ ‫ܕܥܠܡܐ܆ ܗܘ ܡܘܪܘܢ‬ ‫ܒܣܝܡܐ ܕܠܐ ܡܬܚܒܠܢܘܬܐ܆ ܗܘ ܦܪܘܩܐ ܕܟܠ܆ ܗܘ ܚܟܝܡܐ ܒܠܚܘܕܘܗܝ܆ ܗܘ‬ ‫ܡܬܪܣܝܢܐ ܕܟܠ܆ ܗܘ ܕܠܟܠ ܐܚܝܕ ܘܡܕܒܪ܆ ܗܘ ܕܡܫܟܚ ܟܠ ܘܟܠ ܫܟܝܚ ܠܗ܆‬ ‫ܗܘ ܡܬܘܡܝܐ ܘܠܐ ܙܒܢܝܐ܆ ܗܘ ܕܠܐ ܡܬܚܙܐ ܘܚܙܐ ܠܟܠ܆ ܗܘ ܕܥܠܝ ܡܢ ܟܠ‬ ‫ܚܝܠܘܬܐ ̈‬ ‫̈‬ ‫ܘܡܩܕܫܝܢ ܠܗ ̈‬ ‫ܡܚܝܠܐ ̈‬ ‫ܘܚܛܝܐ ܥܡܗܘܢ‬ ‫ܝܕܘܥܬܢܐ‪ .‬ܐܦ ܚܢܢ ܡܪܝ‬ ‫ܕܗܢܘܢ ܠܟ ܡܫܒܚܝܢܢ ܒܥܕܢܐ ܗܢܐ ܟܕ ܠܪܘܚܐ ܕܡܢܟ ܡܣܟܝܢܢ ܕܢܐܬܐ‬

298

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

‫ܘܢܫܡܠܐ ܗܠܝܢ ܕܠܟ ܡܩܪܒܝܢܢ ܒܥܕܢܐ ܗܢܐ ܥܡ ܥܛܪܐ ܗܢܐ ܗܢܝܐ‬ ̈ ‫ܕܒܐܝܕܝܟ ܠܐܒܘܟ ܡܬܩܪܒ‬ ̈ ‫ܒܣܦܘܬܐ ܕܡܙܝܥ ܠܗܝܢ ܪܡܙܟ‬ ‫ܘܒܣܝܡܐ‬ ‫ ܐܝܢ‬.‫ ܕܐܢܬ ܠܐܒܘܟ ܡܪܥܐ ܐܢܬ ܥܠ ܗܠܝܢ ܕܡܢܢ ܐܣܬܥܪ‬.‫ܒܫܥܬܐ ܗܕܐ‬ ‫ܡܪܝܐ ܠܐ ܬܚܫܘܒ ܘܠܐ ܢܪܚܩܘܢ ̈ܪܚܡܝܟ ܘܪܘܚܟ ܗܘ ܡܩܕܫܢܐ ܡܢ‬ ̈ ‫ ܗܒܠܢ ܕܥܕܡܐ‬.‫ܕܐܝܕܝܐ ܕܝܠܟ ܡܛܠ ̈ܚܛܗܐ ܘܛܡܐܘܬܐ ܕܝܠܢ‬ ‫ܓܒܝܠܬܐ‬ ‫ ܒܦܐ̈ܪܐ ܕܡܢܢ ܠܘܬܟ ܡܫܬܕܪܝܢ ܟܕ‬.‫ܠܢܫܡܬܐ ܕܝܠܢ ܐܚܪܝܬܐ ܠܟ ܢܫܬܘܕܥ‬ ̇ ‫ܒܟܠܥܕܢ ܡܣܬܥܪܝܢܢ ܒܝܕ ܪܘܚܐ‬ ‫ ܟܕ ܡܩܕܫ‬.‫ܗܘ ܕܡܢܟ ܠܘܬܢ ܡܫܬܕܪ‬ ‫ ܘܕܚܩ ܐܢܬ ܡܢܢ ܟܠ ܪܓܬܐ‬.‫ܘܡܕܟܐ ܘܡܚܠܠ ܠܟܠܗ ܒܪܢܫܢ ܓܘܝܐ ܘܒܪܝܐ‬ ‫ܒܝܫܬܐ ܘܡܫܟܪܬܐ ܘܬܫܒܘܚܬܐ ܘܐܝܩܪܐ ܢܣܩ ܠܫܡܐ ܣܓܝܕܐ‬ .‫ܕܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܗܫܐ‬ BL ADD 14495 F1–11 English Translation [Prayer of Entrance] [with] right deeds and a catholic, ecclesiastical and apostolic faith they serve and sanctify your honor at every hour. These who through prayers and supplications serve you as priests day and night, Lord. Also give us to enjoy boldly in the participation and authority of this your spiritual sacrifice all our days in this world. Even there, Lord, grant us good provision to stand on your right side without shame, so that we can give thanksgiving, worship, praise and glory and elevate the Holy Trinity who is equal in ousia, Father, Son and Holy Spirit now and forever. Again a Prayer of Entrance Pure lamb without fault who offered himself to his Father as an acceptable offering for the forgiveness of the entire world. Make us worthy to offer you ourselves as a sacrifice which pleases you and which recognizes your sacrifice, Christ God who came for our salvation forever. Perfect burnt-offering for the forgiveness of the entire world who was sacrificed on the cross for the life of all. Save us from the devious traps and ambush of hidden and unhidden enemies, our Lord and God forever.

APPENDIX

299

The sacrifice from whose death life gushed to us, from his suffering immortality, from his death resurrection and hope. Raise the dead in your mercy. Give sinners forgiveness and hope and joy for the depressed now and forever. Doctor of all illnesses and well of all help. Heal the wounds of our souls and heal the illnesses of our body. Take away the temptations of the evil one from our evil actions for the plague of death is caused by us. Allow us to stand before you with a wholesome soul and body and to raise praise, honor and worship to your mercy forever. Father, remember Lord, on your rational altar which is above in the heavens all our fathers and brothers and close ones who have departed to you in the orthodox faith. Make them worthy to be in the tents of light and in the halls filled with joy and happiness. Give them the tangible pleasure in the blessed land which you have prepared for your holy ones so that they can praise you there without ceasing Father, Son and Holy Spirit. Hear, Lord, the prayer of your bishops and priests who have been chosen and recognized as leaders in your holy church. By their forgiving prayers, they have been dazzled by your grace for all those who have left this life hoping on you […] Prayer of incense before the reading of the Gospel Good and loving God, lover of humanity, who spoke to our fathers through the prophets of old in multiple ways. In these last days you have spoken to us through your only-begotten Son, our Lord, God and Savior Jesus Christ. Now, Lord, while you accept from our sinful and poor hands this incense, make us worthy through your mercies to offer to your grace a good scent before the salvific gospels worthy of worship and belonging to your Christ. Give us also the knowledge and meaning of your divine words. Make us worthy to meditate on them and study them day and night and gain a good and firm knowledge so that in everything…. Let us pluck eternal fruits from them and be saved from all depreciation and evildoing of evil spirits and from the ugliness of fleshly passions. So, with purity and holiness and as priests, let the seeds of the gospels of Christ be accepted into the good ground of our hearts and produce fruits in thirties and sixties and hundreds,

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fruits of the proper/excellent fear of God. Together with our Lord Jesus Christ to whom it is right to give glory, honor and dominion together with you and your Holy Spirit, good and worthy of worship and maker of life now and forever. Another one for when the Gospel goes out Lord God almighty, who with his good will rules all, grant us the forgiveness of sins and cause us to hear your living words. Sanctify us with your Holy Spirit and make us worthy to be the hearers and doers of the Gospel of your Christ, with whom it is right to give you praise. Another for when the reading is finished To him, Jesus, praise and kneeling, for his living words to us and to his Father for our salvation and his living and holy Spirit now and forever. Prayer of commemoration for when the priest transfers [lit. takes up] the Eucharistic bread to the altar: Holy Trinity have mercy on me. Holy Trinity receive this offering from the hands of our weakness which at this hour is being offered to you. Holy Trinity have mercy on our sinfulness. God, do a good remembrance before you at this hour of our fathers and brothers who have passed on your holy and heavenly altar. God, relieve and forgive at this hour all who call on your holy name in all lands and corners of the earth in true faith. God, accept the offering on your rational and spiritual altar above in heaven. Cause it to give live and a good remembrance to the living and the dead for whom it is being offered, our Lord and God forever. Again, Prayers of Entrance: Let us be worthy to offer an acceptable sacrifice of pure praise to your goodness our great God, who alone is victorious above all and more pure than all, a natural and material as well as immaterial purity. Father,…

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Make us worthy Lord God to stand before your holy altar with a broken heart and humble spirit and offer you a pure sacrifice which pleases your will and thus find mercy and grace before your greatness, Father, [Son and Holy Spirit]. Let us be worthy to serve as priests and offer sacrifices of praise oh Lord for good scent. Every thought, word and deed of ours and burnt-offerings without blot which are pleasing to your divinity at all times, Father, [Son and Holy Spirit]. Lord God who signified this divine service purely and in a holy manner, let us serve and offer as priests before you this rational and spiritual sacrifice. Grant us and the bishops and the true priests to do this in your new world, in your eternal light on your living and rational altar above the heavens. Let us serve you as priests, our Lord Jesus Christ, the true high priest, now [and forever]. As a sacrifice for sins he offered himself willingly to his holy and praiseworthy Father and through his holy blood he purified our sins and all those who believe in him. Accept this sacrifice of thanksgiving at this hour as we offer it to you, you who have no need and want. Give us your mercy and compassion and may your grace blot out our shortcomings now [and forever]. Prayer for when the priest enters the altar, which he prays silently while bowing As our hearts are being sprinkled and purified from an evil conscience let us be worthy to enter your holy of holies which is lofty and elevated. Let us stand before your holy altar with purity and honor and sanctity and serve you [as priests] spiritual and rational sacrifices with a true faith, Father, Son and Holy Spirit. Another which the priests prays for himself when he enters to celebrate the liturgy. Even I, Lord, who am wretched and weak among humans. You have called me and brought me to this place of fear and trembling even for those who possess purity. See I approach it now while putting my trust on you and not on the purity of my deeds, but with prayers and supplications so that I may be worthy, without guilt, to serve these your awe-inspiring mysteries which give life,

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and not because I am worthy. But because of the request of this your flock which is known and which awaits now the gifts and promises of your Spirit which are given through these divine mysteries. Let us thank and worship and praise you, Father, Son and Holy Spirit. Again, prumyun of the Sedrō of Entrance Praise, thanksgiving, embellishment, elevation and glory with the visitation of good deeds, pure and holy thoughts and a good scent of true faith and acceptable beginning. Victorious deeds of immortality we offer to our high priest Christ and a forgiving and holy sacrifice. He who purified himself our sins and forgave the world through his sacrifice, to whom it is right to give glory, honor and power with his gracious Father and holy and life-giving Spirit, now and forever. Sedrō of Entrance God who truly is the good teacher for those who truly are good. The giver and distributor of these heavenly gifts. You are the one who, while we were without hope and mercy, drew us poor ones to you and showed us this great mystery of the fear of God. You are the one who handed over to us wretches [the mysteries], this fearful and priestly service which even the heavenly hosts desire to see. You are the one who made us sinful earthlings worthy to stand before your spotless and holy altar and be in the likeness of your heavenly servants who have no body. You enabled us, weak ones, to serve this fearful and divine service. For this reason, we dare to [offer this service], as ones who have been granted this permission long ago and occupied with your incomprehensible peace-making. 5 And now we entreat you while we crawl before the foot stool of your lordship. Have mercy on us, Lord, and give us strength that we may approach your greatness in purity and without guilt before your glory. Allow us to approach you with a humble soul, a contrite heart, a clear mind and undivided thoughts, God-loving and fraternal-loving thoughts. Together with this divine and bloodless sacrifice, praise, elevation, 5

.‫ܐܝܟ ܡܢ ܕܗܐ ܡܢ ܟܕܘ ܢܣܒܢܢ ܗܝ ܕܢܬܬܟܠ ܥܠ ܡܫܝܢܘܬܐ ܕܝܠܟ ܠܐ ܡܬܕܪܟܢܝܬܐ‬

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adornment, and complete thanksgiving and praise. Yes, our God who works in your holy ones and gives grace to your bishops, work also in us who are poor. Give us your rich grace. Grant that this sacrifice may be accepted and make you content […]. 6 With him it is right to give glory and honor with your Holy Spirit who is good and life-giver and equal with you in ousia now and forever. 7 Again Sedrō of Entrance for the entrance of the mysteries God who alone is incomprehensible and unchangeable, the word of life which is incorruptible. Heavenly source and divine drink, new light and well of blessed life who came to the world; who is hidden and above human understanding and thoughts of the flesh who are amazed to investigate his being; giver of heavenly life free from material passion; who sees the hidden and revealed thoughts of human beings. Allow us Lord God to approach your holy altar with spiritual understanding, elevated thoughts of the heart, pure and holy conscience, pure and soul, free from the influence of sin. With pure hearts from the wound of sin, let us approach your holy altar as you give us the gift of your Holy Spirit and extract from us all the dirt of flesh and spirit. As you are being uplifted by our lips openly and with our thoughts hiddenly, Jesus the Word of God, when we become for you, your Father and your holy Spirit, divine and holy resting places, temples and dwelling places; holy priests who hold on to the word of life. Yes, our God, do not allow your grace estrange and separate us from your kingdom. But make worthy by your grace and mercy, through the offering of this incense, acceptable our weak prayers at this hour on your holy altar which is above in heaven. Save us Lord God from all disturbance and accusation of sin and from the shame of being pushed away for ever, and from the grasp of evil spirits. But grant eternal and insoluble life; a comely life with the fear of God and purity which cannot be ended by death, in the heavenly abodes of divine light; where the fathers and head of the fathers, prophets, apostles, martyrs and confessors feast; from whence 6 7

A few lines which are unreadable. S16

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suffering, disease and hardship has fled and life eternal rules; where the good things that have been promised await us. Through your grace, mercy and loving-kindness, our Lord Jesus Christ, together with the one to whom it is right to give worship, honor and praise, the Father with the holy Spirit now and forever. 8 Another Sedrō of Entrance Christ God who is the maker and establisher of all. The breath of salvation of the worlds and the pure myron of incorruption and the sweet scent of immortality; the sweet scent of your knowledge has filled out hearts and you have made us worthy, who are earthlings and worthless, to stand before you and to serve the rational and divine and ineffable mysteries. These which even the angels are eager to look at. Liberate, Lord, our souls from the slavery of sin and let us worship you well with your light and sweet yoke. So that as we with the alertness of spirit and right deeds live before you all the days of our lives and reach a blessed end and the life which has been promised, a life far from misery, adversities and groaning, so that we can offer you praise and thanksgiving, to your Father who sent you for our salvation and to your living and holy Spirit, now and forever. 9 Proemion for the entrance Blessed be the living and holy sacrifice who offered his very self to his Father so that we might offer to him a perfect people which is holy and able to offer pure and holy prayers before him according to his good will, to whom it is right to offer praise together with his Father and his holy and living Spirit, at this hour of this holy Anaphora and at all times. Be forgiving of our sins, oh God and remember our departed ones and give rest to their spirits, oh king of glory now and forever. Sedrō of incense for the entrance Great and eternal God who knows all hidden things and who knows everything before they take place. To whom nothing is

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lost. For everything is open and naked before your eyes. You Lord know that we do not set our hope on our righteousness. We approach your holy mysteries and we dare to offer this sacrifice for we have hope for your great mercies. You Lord have called us, do not push us away. You have examined [us], do not despise your servants and do not take away your Holy Spirit from us. But rather grant us boldness to enter your holy place, which your only-begotten Son renewed for us. A new and living path. While he dissolved the wall of enmity and united those on earth with those in heaven. He made them into one. Now Lord lover of mankind: accept this incense from our wretched hands. Be in our midst, with the operation of your divinity, touch our hidden parts and examine our unknown parts. Enter our thoughts and minds and scrutinize them. Remove from us every foul desire and passion and every foul thought which is not pleasing to you. All guile, pride and jealousy and lack of integrity, enmity, hatred and mocking, lies, gossip, empty words, impure gaze. Cause to enter, instead of these, a spirit of modesty, righteousness, joy, peace, goodness and love, so that we may be found without guilt and shame and stand before your holy altar and offer you this which belongs to you: gifts, offering, fruits and forgiveness for our sins and splendor of soul and body. 10 Syriac text

‫ܕܘܒ̈ܪܐ ܬ̈ܪܝܨܐ ܘܗܝܡܢܘܬܐ ܥܕܢܝܬܐ ܩܬܘܠܝܩܐ ܘܫܠܝܚܝܬܐ ܒܟܠ ܫܥ‬ ̈ ‫ܘܬܟܫܦܬܐ ܕܠܗܘܢ܆‬ ‫ ܗܠܝܢ ܕܒܝܕ ̈ܨܠܘܬܐ‬.‫ܡܫܡܫܝܢ ܘܡܩܕܫܝܢ ܠܐܝܩܪܐ ܕܝܠܟ‬ ̈ ‫ ܗܒ ܐܦ ܠܢ ܕܒܓܠܝܘܬ ܐܦܐ‬.‫ܐܝܠܝܢ ܕܒܐܝܡܡܐ ܘܠܠܝܐ ܡܟܗܢܝܢ ܠܟ ܡܪܝܐ‬ ‫ܢܬܒܣܡ ܡܢ ܫܘܠܛܢܐ ܘܫܘܬܦܘܬܐ ܕܕܒܚܬܐ ܕܝܠܟ ܗܕܐ ܪܘܚܢܝܬܐ ܟܠܗܘܢ‬ ̈ ̈ ‫ܠܙܘܘܕܐ‬ ‫ܛܒܐ‬ ‫ ܐܦ ܬܡܢ ܡܪܝ ܬܗܘܐ ܠܢ‬.‫ܝܘܡܬܐ ܕܒܥܠܡܐ ܗܢܐ ܐܝܬܝܢ‬ ‫ܘܠܩܘܡܐ ܝܡܝܢܝܐ ܘܕܠܐ ܒܗܬܬܐ ܘܢܘܕܐ ܘܢܣܓܘܕ ܘܢܫܒܚ ܘܢܩܠܣ ܘܢܪܡܪܡ‬ ‫ ܗܫܐ‬.‫ ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ‬.‫ܠܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܫܘܝܬ ܒܐܘܣܝܐ‬ .‫ܘܒܟܠܙܒܢ ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ‬ ‫ܬܘܒ ܨܠܘܬܐ ܕܡܥܠܬܐ‬

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‫ܐܡܪܐ ܕܟܝܐ ܘܕܠܐ ܡܘܡܐ‪ .‬ܕܩܪܒ ܗܘ ܠܗ ܠܐܒܘܗܝ ܩܘܪܒܢܐ ܡܩܒܠܐ‬ ‫ܠܚܘܣܝܐ ܕܟܠܗ ܥܠܡܐ‪ .‬ܐܫܘܐ ܠܢ ܕܢܩܪܒ ܠܟ ܩܢܘܡܢ ܕܒܚܬܐ ܕܫܦܪܐ ܠܟ‬ ‫ܘܡܘܕܝܐ ܒܕܒܚܟ ܡܫܝܚܐ ܐܠܗܐ ܕܐܬܐ ܠܦܘܪܩܢܢ ܠܥܠܡܝܢ ܐܡܝܢ܀ ܝܩܕܐ‬ ‫ܫܠܡܐ ܘܕܒܚܬܐ ܕܚܘܣܝܐ ܕܚܠܦ ܟܠܗ ܥܠܡܐ ܐܬܕܒܚ ܒܙܩܝܦܐ‪ .‬ܡܛܠ ̈‬ ‫ܚܝܐ‬ ‫ܟܣܝܐ ̈‬ ‫ܘܟܡܝܢܐ ܕܒ ̈‬ ‫ܦܚܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܕܟܠ ܫܘܙܒ ܠܢ ܡܢ ̈‬ ‫ܘܓܠܝܐ ܡܪܢ‬ ‫ܥܠܕܒܒܝܢ‬ ‫ܘܢܟܠܐ‬ ‫̈‬ ‫ܘܐܠܗܢ ܠܥܠܡܝܢ ܐܡܝܢ܀ ܕܒܚܐ ܕܡܢ ܩܛܠܗ ܢܒܥܘ ܠܢ ܚܝܐ‪ .‬ܘܡܢ ܚܫܗ ܠܐ‬ ‫̈‬ ‫ܠܡܝܬܐ ܒܚܢܢܟ ܘܗܒ‬ ‫ܡܝܘܬܘܬܐ‪ .‬ܘܡܢ ܡܘܬܗ ܢܘܚܡܐ ܘܣܒܪܐ‪ .‬ܢܚܡ‬ ‫̈‬ ‫̈‬ ‫ܠܚܛܝܐ ܫܘܒܩܢܐ ܘܣܒܪܐ ܘܚܕܘܬܐ ܠܟܡܝ̈ܪܐ ܗܫܐ܀ ܐܣܝܐ ܕܟܠ ܟܐܒܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܡܒܘܥܐ ܕܟܠ ܥܘܕ̈ܪܢܝܢ‪ .‬ܐܣܐ ܫܘܡܬܐ ܕܢܦܫܬܢ ܘܐܚܠܡ ܟܐܒܘܗܝ‬ ‫̈‬ ‫ܢܣܝܘܢܘܗܝ ܕܒܝܫܐ ܡܢ ̈ܒܝܫܬܢ‪ .‬ܡܛܠ ܫܒܛܗ ܕܡܘܬܐ‬ ‫ܕܓܘܫܡܢ‪ .‬ܘܪܕܘܦ‬ ‫ܡܢܢ‪ .‬ܘܗܒ ܠܢ ܕܒܚܘܠܡܢܐ ܕܪܘܚܐ ܘܕܦܓܪܐ ܢܩܘܡ ܩܕܡܝܟ‪ .‬ܘܢܣܩ ܫܘܒܚܐ‬ ‫ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܠܡܪܚܡܢܘܬܟ ܒܟܠܙܒܢ܀ ܐܒܐ ܐܬܕܟܪ ܡܪܝܐ ܥܠ‬ ‫̈‬ ‫ܐܒܗܝܢ‬ ‫ܡܕܒܚܐ ܕܠܟ ܡܠܝܠܐ ܗܘ ܕܐܝܬܘܗܝ ܕܠܥܠ ܡܢ ܫܡܝܐ ܠܟܠܗܘܢ‬ ‫ܘܐܚܝܢ ̈‬ ‫̈‬ ‫ܘܟܢܘܬܢ ܕܠܘܬܟ ܚܙܩܘ ܒܗܝܡܢܘܬܐ ܬܪܝܨܬ ܫܘܒܚܐ‪ .‬ܘܐܫܘܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܢܘܢ ܒܡܛܠܐ ܕܢܘܗܪܐ ܘܒܐܘܘܢܐ ܡܠܝܝ ܪܘܙܐ ܘܚܕܘܬܐ‪ .‬ܫܟܢ ܠܗܘܢ ܕܝܢ‬ ‫ܗܘ ܕܛܝܒܬ ̈‬ ‫ܒܘܣܡܐ ܡܬܝܕܥܢܐ ܒܐܬܪܐ ܛܘܒܬܢܐ ̇‬ ‫ܠܩܕܝܫܝܟ ܘܬܡܢ ܕܠܐ‬ ‫ܫܠܝܐ ܢܫܒܚܟ‪ .‬ܐܒܐ܀ ܫܡܥ ܡܪܝܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܨܠܘܬܐ ܕ̈ܪܝܫܝ ܟܗܢܐ ܘܕܟܗܢܐ ܕܝܠܟ‬ ‫ܗܢܘܢ ܕܐܬܓܒܝܘ ܘܐܬܝܕܥܘ ܡܕܒ̈ܪܢܐ ܒܥܕܬܐ ܕܝܠܟ ܩܕܝܫܬܐ‪ .‬ܘܒܝܕ‬ ‫̈‬ ‫ܨܠܘܬܗܘܢ ̈ܚܣܝܬܐ ܐܬܓܗܕܘ ܒܛܝܒܘܬܟ ܠܟܠܗܘܢ ܐܝܠܝܢ ܕܥܠ ܣܒܪܟ‬ ‫ܫܒܩܘ ̈‬ ‫ܠܚܝܐ ܗܠܝܢ …‬ ‫̈‬ ‫ܕܒܣܡܐ ܕܩܕܡ ܩܪܝܢܐ ܕܐܘܢܓܠܝܘܢ‬ ‫ܨܠܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܐܠܗܐ ܛܒܐ ܘܪܚܡ ܐܢܫܐ‪ .‬ܗܘ ܕܒܣܓܝܐܘܬ ̈‬ ‫ܒܢܒܝܐ‬ ‫ܠܐܒܗܝܢ‬ ‫ܙܢܝܐ ܡܠܠܬ‬ ‫̈‬ ‫ܝܘܡܬܐ ܐܚ̈ܪܝܐ ܡܠܠܬ ܠܢ ܒܝܕ ܝܚܝܕܝܐ ܕܝܠܟ ܒܪܐ‪.‬‬ ‫ܡܢ ܩܕܝܡ‪ .‬ܒܗܠܝܢ ܕܝܢ‬ ‫ܡܪܝܐ ܕܝܢ ܕܝܠܢ ܘܐܠܗܢ ܘܦܪܘܩܢ ܝܫܘܥ ܡܫܝܚܐ‪ .‬ܐܢܬ ܐܦ ܗܫܐ ܟܕ ܡܩܒܠ‬ ‫̈‬ ‫̈‬ ‫ܐܢܬ ܡܢ ̈‬ ‫ܒܣܡܐ ܗܠܝܢ ܕܐܫܘܝܘܢ‬ ‫ܥܒܕܝܟ‪.‬‬ ‫ܐܝܕܝܐ ܕܝܠܢ ̈ܚܛܝܐ ܘܒܨܝ̈ܪܐ‬ ‫̈‬ ‫̈‬ ‫̈ܪܚܡܝܟ ܠܡܩܪܒܘ ܠܛܝܒܘܬܟ ܩܕܡ ܐܘܢܓܠܝܐ ܣܓܝܕܐ ܘܦ̈ܪܘܩܝܐ ܕܡܫܝܚܟ‬ ‫̈‬ ‫ܕܡܠܝܟ‬ ‫ܠܪܝܚܐ ܒܣܝܡܐ ܕܦܝܪܡܐ‪ .‬ܫܟܢ ܐܦ ܠܢ ܝܕܥܬܐ ܘܣܘܟܠܐ‬ ‫̈‬ ‫ܐܠܗܝܬܐ‪ .‬ܕܒܗܘܢ ܐܫܘܐ ܠܢ ܕܟܕ ܒܐܝܡܡܐ ܘܒܠܠܝܐ ܘܒܟܠܥܕܢ ܡܬܗܓܝܢܢ‬ ‫ܘܡܬܕܪܫܝܢܢ ܒܗܝܢ ܝܕܥܬܐ ܛܒܬܐ ܘܚܬܝܬܬܐ ܕܒܟܠܡܕܡ … ܘܦܐ̈ܪܐ‬ ‫ܕܠܥܠܡ ܡܢܗܝܢ ܢܩܛܘܦ ܘܢܫܬܘܙܒ ܡܢ ܟܠ ܥܫܘܩܝܐ ܘܡܒܐܝܫܢܘܬܐ ̈‬ ‫ܕܫܐܕܐ‬ ‫ܘܡܢ ܫܟܝܪܘܬܐ ̈‬ ‫ܕܚܫܐ ܕܒܣܪܐ‪ .‬ܘܗܟܢܐ ܕܟܝܐܝܬ ܘܩܕܝܫܐܝܬ ܘܟܗܢܐܝܬ‬ ‫̈‬ ‫̈‬ ‫ܢܩܒܠ ܒܐܪܥܐ ܛܒܬܐ ܕܠܒܘܬܢ ܙ̈ܪܥܐ ܕܝܠܗܘܢ ܕܐܘܢܓܠܝܐ ܕܡܫܝܚܟ‪.‬‬ ‫̈‬ ‫ܘܒܡܐܐ‪ .‬ܢܝܬܐ ܦܐ̈ܪܐ ܕܫܦܝܪܘܬ ܕܚܠܬ ܐܠܗܐ‪ .‬ܒܗ‬ ‫ܒܬܠܬܝܢ ܘܒܫܬܝܢ‬ ‫ܒܡܫܝܚܐ ܝܫܘܥ ܡܪܢ‪ .‬ܗܘ ܕܒܐܝܕܗ ܘܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ‬ ‫ܘܐܘܚܕܢܐ ܥܡ ܪܘܚܟ ܩܕܝܫ ܒܟܠ ܘܛܒܐ ܘܣܓܝܕܐ ܘܡܥܒܕ ̈‬ ‫ܚܝܐ܀‬ ‫ܐܚܪܬܐ ܡܐ ܕܢܦܩ ܐܘܢܓܠܝܘܢ‬

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‫‪APPENDIX‬‬

‫ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ ܘܡܕܒܪ ܟܠ‪ .‬ܐܝܟ ܨܒܝܢܗ ܛܒܐ ܟܠ ܓܝܪ ܥܡ ܟܠ‬ ‫ܕܚܛܗܐ ܘܐܫܡܥ ܠܢ ܩܠܐ ̈‬ ‫ܕܡܠܝܟ ̈‬ ‫ܡܫܥܒܕ ܠܟ ܫܟܢ ܠܟ ܫܘܒܩܢܐ ̈‬ ‫ܚܝܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܥܒܘܕܐ ܕܐܘܢܓܠܝܘܢ‬ ‫ܘܩܕܫܝܢ ܒܪܘܚܟ ܩܕܝܫܐ ܘܐܫܘܐ ܠܢ ܕܢܗܘܐ ܫܡܘܥܐ‬ ‫ܕܡܫܝܚܟ‪ .‬ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ‪.‬‬ ‫ܐܚܪܬܐ ܡܐ ܕܫܠܡ ܩܪܝܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܦܝ ܡܠܘܗܝ ܚܝܬܐ ܕܠܘܬܢ‪ .‬ܘܠܐܒܘܗܝ‬ ‫ܬܫܒܚܢ ܘܒܘ̈ܪܟܢ ܥܠ‬ ‫ܕܠܗ ܝܫܘܥ‬ ‫ܠܦܘܪܩܢܢ ܘܠܪܘܚܗ ܚܝܐ ܘܩܕܝܫܐ ܗܫܐ܀‬ ‫ܨܠܘܬܐ ܕܡܬܟܪܢܘܬܐ ܟܕ ܡܣܩ ܟܗܢܐ ܦܪܝܣܬܐ ܥܠ ܡܕܒܚܐ ܩܕܝܫܐ‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܪܚܡ ܥܠܝ‪ .‬ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܩܒܠ ܩܘܪܒܢܐ ܗܢܐ‬ ‫ܕܡܢ ̈‬ ‫ܐܝܕܝ ܡܚܝܠܘܬܢ‪ .‬ܒܥܕܢܐ ܗܢܐ ܡܬܩܪܒ ܠܟ‪ .‬ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܚܘܣ‬ ‫̈‬ ‫̈‬ ‫ܘܐܚܝܢ ܕܥܠ‬ ‫ܠܐܒܗܝܢ‬ ‫ܥܠ ܚܛܝܘܬܢ‪ .‬ܐܠܗܐ ܥܒܕ ܕܘܟܪܢܐ ܛܒܐ ܩܕܡܝܟ‪.‬‬ ‫ܣܒܪܟ ܩܕܡܘ ܫܟܒܘ ܒܥܕܢܐ ܗܢܐ‪ .‬ܥܠ ܡܕܒܚܟ ܩܕܝܫܐ ܘܫܡܝܢܐ‪ .‬ܐܠܗܐ‬ ‫ܫܪܝ ܘܫܒܘܩ ܘܚܣܐ ܒܥܕܢܐ ܗܢܐ ܠܟܠܗܘܢ ܐܝܠܝܢ ܕܩܪܝܢ ܠܫܡܟ ܩܕܝܫܐ‪ .‬ܒܟܠ‬ ‫̈‬ ‫ܘܦܢܝܢ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‪ .‬ܐܠܗܐ ܩܒܠ ܩܘܪܒܢܐ ܥܠ ܡܕܒܚܟ‬ ‫ܐܬܪ‬ ‫̈‬ ‫̈‬ ‫ܡܠܝܠܐ ܘܪܘܚܢܝܐ ܘܠܥܠ ܡܢ ܫܡܝܐ‪ .‬ܘܥܒܕ ܒܗ ܚܝܐ ܘܕܘܟܪܢܐ ܛܒܐ ܠܚܝܐ‬ ‫̈‬ ‫ܘܡܝܬܐ ܕܡܛܠܬܗܘܢ ܡܬܩܪܒ ܡܪܢ ܘܐܠܗܢ ܠܥܠܡܝܢ‪.‬‬ ‫ܬܘܒ ̈‬ ‫ܨܠܘܬܐ ܕܡܥܠܬܐ‬ ‫ܕܒܚܬܐ ܡܩܒܠܬܐ ܕܬܫܒܘܚܬܐ ܕܟܝܬܐ ܢܫܘܐ ܕܢܩܪܒ ܠܒܣܝܡܘܬܟ ܐܠܗܢ‬ ‫ܪܒܐ‪ .‬ܗܘ ܕܒܠܚܘܕܘܗܝ ܢܨܝܚ ܡܢ ܟܠ ܘܕܟܐ ܡܢ ܟܠ‪ .‬ܕܟܝܘܬܐ ܕܟܝܢܐ ܗܘܠܢܝܐ‬ ‫ܘܠܐ ܗܘܠܢܝܐ ܐܒܐ܀ ܐܫܘܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܕܒܠܒܐ ܫܚܝܩܐ ܘܒܪܘܚܐ‬ ‫ܡܟܝܟܬܐ ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܢܩܪܒ ܠܟ ܕܒܚܬܐ ܕܟܝܬܐ‬ ‫ܕܫܦܪܐ ܠܨܒܝܢܟ ܘܢܫܟܚ ̈ܪܚܡܐ ܘܛܝܒܘܬܐ ܩܕܡ ܪܒܘܬܟ‪ .‬ܐܒܐ܀ ܕܒܚܐ‬ ‫ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ ܠܟ ܡܪܝܐ ܠܪܝܚܐ ܒܣܝܡܐ‪ .‬ܟܠ ܚܘܫܒܐ ܕܝܠܢ‬ ‫̈‬ ‫ܘܥܒܕܐ ̈‬ ‫ܝܩܕܐ ̈ܫܠܡܐ ܘܕܠܐ ܡܘܡܐ‪ .‬ܘܕܫܦܪܝܢ ܠܐܠܗܘܬܟ ܒܟܠܙܒܢ‬ ‫ܘܡܠܬܐ‬ ‫ܐܒܐ܀ ܡܪܝܐ ܐܠܗܐ ܗܘ ܕܬܫܡܫܬܐ ܗܕܐ ܐܠܗܝܬܐ ܐܪܙܬ ܠܢ ܕܟܝܐܝܬ‬ ‫ܘܩܕܝܫܐܝܬ ܢܫܡܫ ܘܢܟܗܢ ܠܟ ܕܒܚܐ ܗܢܐ ܡܠܝܠܐ ܘܪܘܚܢܝܐ‪ .‬ܗܒ ܘܫܟܢ ܠܢ‬ ‫̈‬ ‫ܕܥܡ ̈ܪܝܫܝ ̈‬ ‫ܘܟܗܢܐ ܕܫܪܪܐ ܒܥܠܡܟ ܚܕܬܐ‪ .‬ܒܢܘܗܪܟ ܡܬܘܡܝܐ‪ .‬ܥܠ‬ ‫ܟܗܢܐ‬ ‫ܡܕܒܚܟ ܚܝܐ ܘܡܠܝܠܐ ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ‪ .‬ܢܫܡܫ ܘܢܟܗܢ ܠܟ ܡܪܢ‬ ‫ܝܫܘܥ ܡܫܝܚܐ ܪܝܫ ̈‬ ‫ܟܗܢܐ ܕܫܪܪܐ ܗܫܐ܀ ܕܒܚܐ ܚܠܦ ̈ܚܛܝܐ ܐܬܩܪܒ‬ ‫ܒܨܒܝܢܗ ܠܐܒܐ ܕܝܠܗ ܩܕܝܫܐ ܘܡܫܒܚܐ ܘܒܕܡܐ ܕܝܠܗ ܩܕܝܫܐ ܥܒܕ ܕܘܟܝܐ‬ ‫̈‬ ‫ܕܚܛܗܝܢ ܘܕܟܠܗܘܢ ܐܝܠܝܢ ܕܡܗܝܡܢܝܢ ܒܗ‪ .‬ܩܒܠ ܕܒܚܬܐ ܕܬܘܕܝܬܐ ܕܒܥܕܢܐ‬ ‫ܗܢܐ ܡܩܪܒܝܢܢ ܠܟ‪ .‬ܘܠܐ ܣܢܝܩܐ ܘܠܐ ܚܣܝܪܐ‪ .‬ܘܫܟܢ ܠܢ ̈ܪܚܡܝܟ ܘܚܢܢܟ‪.‬‬ ‫ܘܛܝܒܘܬܟ ܬܚܣܐ ܒܘܨ̈ܪܝܢ ܗܫܐ‬ ‫ܨܠܘܬܐ ܡܐ ܕܥܐܠ ܟܗܢܐ ܠܡܕܒܚܐ܆ ܐܡܪ ̇‬ ‫ܠܗ ܟܕ ܓܗܝܢ‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

‫‪308‬‬

‫ܟܕ ܪܣܝܣܝܢ ̈‬ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ ܬܐܪܬܐ ܒܝܫܬܐ ܘܢܫܬܘܐ ܕܢܥܘܠ ܠܩܕܘܫ‬ ‫̈‬ ‫ܩܘܕܫܝܟ ܪܡܐ ܘܡܥܠܝܐ ܘܕܟܝܐܝܬ ܘܙܗܝܐܝܬ ܘܩܕܝܫܐܝܬ ܢܩܘܡ ܩܕܡ‬ ‫̈‬ ‫̈‬ ‫ܕܒܚܐ ̈ܪܘܚܢܝܐ ܘܡܠܝܠܐ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‪.‬‬ ‫ܡܕܒܚܟ ܩܕܝܫܐ‪ .‬ܘܢܟܗܢ ܠܟ‬ ‫ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ܀‬ ‫ܐܚܪܝܬܐ ܕܡܨܠܐ ܟܗܢܐ ܥܠ ܢܦܫܗ ܐܡܬ ܕܥܐܠ ܕܢܩܪܒ ܩܘܪܒܢܐ‪.‬‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܗܘ ܕܩܪܝܬ ܩܪܒܬܢܝ ܠܕܘܟܬܐ‬ ‫ܐܦ ܐܢܐ ܡܪܝ ܕܐܝܬܝ ܕܘܝܐ ܘܚܠܫܐ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܠܐܝܠܝܢ ܕܗܟܢܐ ܕܟܝܐ ܩܢܝܢ‪ .‬ܗܐ ܐܦ‬ ‫ܗܕܐ‪ .‬ܕܕܚܠܬܐ ܘܕܣܘܪܕܐ‬ ‫̈‬ ‫ܗܫܐ ܡܬܩܪܒ ܐܢܐ ̇‬ ‫ܠܗ‪ .‬ܠܗ ܟܕ ܬܟܝܠ ܐܢܐ ܥܠ ܕܟܝܘܬܐ ܕܥܒܕܝ ܐܠܐ ܥܡ‬ ‫̈‬ ‫ܒܥܘܬܐ ̈‬ ‫ܘܨܠܘܬܐ ܐܝܟܢܐ ܕܐܫܬܘܐ ܕܠܐ ܥܕܠܐܝܬ ܐܫܡܫ ܠܐ̈ܪܙܝܟ ܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫̈ܡܥܒܕܝ ܚܝܐ ܘܕܚܝܠܐ ܠܘ ܡܛܠ ܕܐܢܐ ܫܘܐ ܐܢܐ‪ .‬ܐܠܐ ܡܛܠ ܫܐܠܬܐ‬ ‫̈‬ ‫ܠܡܘܗܒܬܐ‬ ‫ܕܡܪܥܝܬܐ ܗܕܐ ܐܦ ܡܬܝܕܥܢܝܬܐ‪ .‬ܕܗܐ ܗܫܐ ܡܣܟܝܐ‬ ‫̈‬ ‫̈‬ ‫ܐܠܗܝܐ ܡܬܝܗܒܝܢ‪ .‬ܘܢܘܕܐ ܘܢܣܓܘܕ‬ ‫ܘܫܘܘܟܢܐ ܕܪܘܚܟ‪ .‬ܗܠܝܢ ܕܒ̈ܪܐܙܐ ܗܠܝܢ‬ ‫ܘܢܫܒܚ ܠܟ ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ‪.‬‬ ‫ܬܘܒ ܦܪܐܘܡܝܘܢ ܕܣܕܪܐ ܕܡܥܠܬܐ‬ ‫ܬܫܒܘܚܬܐ ܘܬܘܕܝܬܐ ܘܗܕܪܐ ܘܩܘܠܣܐ ܘܪܘܡܪܡܐ ܕܥܡ ܣܥܘܪܘܬܐ‬ ‫ܙܗܝܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܕܥܒܕܐ ̈‬ ‫ܘܚܘܫܒܐ ̈‬ ‫ܘܩܕܝܫܐ ܘܪܝܚܐ ܒܣܝܡܐ ܕܗܝܡܢܘܬܐ‬ ‫ܛܒܐ‪.‬‬ ‫̈‬ ‫ܫܪܝܪܬܐ ܘܪܝܫܝܬܐ ܘܡܩܒܠܬܐ‪ .‬ܘܕܘܒ̈ܪܐ ܢܨܝܚܐ ܕܠܐ ܡܝܘܬܘܬܐ ܢܩܪܒ ܠܪܝܫ‬ ‫ܟܘܡܪܐ ܕܝܠܢ ܡܫܝܚܐ‪ .‬ܘܕܒܚܐ ܚܣܝܐ ܘܩܕܝܫܐ‪ .‬ܕܗܘ ܒܩܢܘܡܗ ܥܒܕ ܕܘܟܝܐ‬ ‫̈‬ ‫ܕܚܛܗܝܢ ܘܚܣܝ ܠܬܒܝܠ ܒܕܒܝܚܘܬܗ ܕܠܗ ܝܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ‬ ‫̈‬ ‫ܥܡ ܐܒܘܗܝ ܛܘܒܬܢܐ ܪܘܚܗ ܩܕܝܫܐ ܡܥܒܕ ܚܝܐ ܗܫܐ‪.‬‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ‬ ‫ܐܠܗܐ ܗܘ ܕܒܫܪܪܐ ܐܝܬܝܟ ܡܠܦܢܐ ܛܒܐ‪ .‬ܕܐܝܠܝܢ ܕܐܝܟ ܕܒܫܪܪܐ‬ ‫̈‬ ‫ܐܝܬܝܗܝܢ ̈‬ ‫̈‬ ‫ܫܡܝܢܐ ܘܕܠܟܠ ܡܢ‬ ‫ܕܫܘܟܢܐ ܗܠܝܢ‬ ‫ܛܒܬܐ ܘܝܗܘܒܐ ܘܡܦܠܓܢܐ‬ ‫̈‬ ‫ܟܠ ܥܒܪܝܢ‪ .‬ܐܢܬ ܗܘ ܕܟܕ ܡܢ ܚܝܘܣܬܢܘܬܐ ܕܕܠܐ ܣܟܐ ܕܠܘܬܢ ܡܣܟܢܐ‬ ‫ܡܬܢܓܕ ܐܢܬ‪ .‬ܚܘܝܬ ܠܢ ܪܐܙܐ ܗܢܐ ܪܒܐ ܕܕܚܠܬ ܐܠܗܐ‪ .‬ܐܢܬ ܗܘ‬ ‫ܕܐܓܥܠܬ ܠܢ ̈‬ ‫̇‬ ‫ܕܒܗ ܐܦ ̈‬ ‫ܚܝܠܘܬܐ‬ ‫ܕܘܝܐ ܬܫܡܫܬܐ ܗܕܐ ܕܚܝܠܬܐ ܘܟܗܢܝܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܠܐܝܠܝܕܝ ܐܪܥܐ‬ ‫ܡܠܐܟܝܐ ܡܬܪܓܪܓܝܢ ܕܢܕܝܩܘܢ‪ .‬ܐܢܬ ܗܘ ܕܐܫܘܝܬ ܠܢ‬ ‫ܗܠܝܢ‬ ‫̈‬ ‫ܘܡܕܡܝܢܐ ܢܗܘܐ ‪̈ 11‬‬ ‫ܕܢܩܘܡ ܩܕܡ ܡܕܒܚܟ ܠܐ ܡܛܘܫܐ ܘܩܕܝܫ ܒܟܠ‬ ‫ܕܚܛܝܐ‬ ‫ܕܡܫܡܫܢܐ ܕܝܠܟ‪̈ .‬‬ ‫ܫܡܝܢܐ ܘܕܠܐ ܓܫܘܡ‪ .‬ܘܐܣܦܩܬ ܠܢ ܡ ̈‬ ‫̈‬ ‫ܚܝܠܐ ܕܬܫܡܫܬܐ‬ ‫ܗܕܐ ܙܝܥܬܐ ܘܐܠܗܝܬܐ ܢܫܡܫ ܩܕܡ ܪܒܘܬܟ‪ .‬ܒܕܓܘܢ ܟܕ ܡܡܪܚܝܢܢ‬ ‫ܐܝܟ ܡܢ ܗܐ ܡܢ ܟܕܘ ܢܣܒܢܢ‪ .‬ܗܝ ܕܢܬܬܟܠ ܥܠ ܡܫܝܢܘܬܐ ܕܝܠܟ ܠܐ‬ ‫ܡܬܕܪܟܢܝܬܐ‪ .‬ܐܦ ܗܫܐ ܡܬܟܫܦܝܢܢ ܠܟ ܟܕ ܩܕܡ ܟܘܒܫܐ ܕ̈ܪܓܠܐ ܕܡܪܘܬܟ‬ ‫ܡܬܓܪܓܚܝܢܢ‪ .‬ܚܘܢ ܠܢ ܡܪܝܐ ܘܚܝܠ ܠܢ‪ .‬ܐܝܟܢܐ ܕܕܟܝܐܝܬ ܢܬܩܪܒ ܠܘܬ‬ ‫ܠܐܠܝܕܝ ܒܣܪܐ ̈‬ ‫ܘܚܛܝܐ‬

‫‪11‬‬

‫‪309‬‬

‫‪APPENDIX‬‬

‫ܪܒܘܬܐ ܕܝܠܟ‪ .‬ܘܕܠܐ ܚܘܝܒܐ ܩܕܡ ܬܫܒܘܚܬܟ ܘܗܒ ܠܢ ܠܡܩܪܒܘ ܠܟ ܢܦܫܐ‬ ‫ܘܠܒܐ ܫܚܝܩܐ ܗܘܢܐ ܠܐ ܕܠܝܚܐ ܘܬܪܥܝܬܐ ܫܦܝܬܐ‪ 12 .‬ܡܡܟܟܬܐ‬ ‫̈‬ ‫ܘܚܘܫܒܐ ̈ܪܚܡܝ ̈‬ ‫ܐܚܐ‪ .‬ܥܡ ܗܠܝܢ ܕܝܢ ܐܦ ‪ 13‬ܡܚܫܒܬܐ ܡܚܒܬ ܠܐܠܗܐ‬ ‫ܕܒܚܬܐ ܗܕܐ ܐܠܗܝܬܐ ܘܕܠܐ ܕܡܐ‪̈ .‬‬ ‫ܩܘܠܣܐ ܗܕ̈ܪܐ ̈ܪܘܡܪܡܐ ܘܡܡܠܠܘܬ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܫܡܠܝܬܐ‪ .‬ܐܝܢ ܐܠܗܐ ܕܝܠܢ ܗܘ ܕܐܥܒܕܬ ܒܩܕܝܫܐ‬ ‫ܘܬܘܕܝܬܐ‬ ‫ܬܫܒܚܬܐ‬ ‫̈‬ ‫̈‬ ‫ܘܫܟܢ ‪ 14‬ܕܝܠܟ‪ .‬ܘܝܗܒܬ ܛܝܒܘܬܐ ܠܚܣܝܐ ܕܝܠܟ‪ .‬ܐܥܒܕ ܐܦ ܒܢ ܡܣܟܢܐ‬ ‫ܠܢ ܛܝܒܘܬܐ ܕܝܠܟ ܥܬܝܪܬܐ‪ .‬ܘܐܫܘܐ ܕܕܡܫܝܢܐܝܬ ܬܬܩܒܠ ܕܒܚܬܐ ܗܕܐ‪.‬‬ ‫ܘܨܒܝ ܕܬܗܘܐ ܩܕܡܝܟ ܩܕܝܫܬܐ ܘܡܩܒܠܬܐ‪ .‬ܪܚܘܡܬܐ ܘܡܝܩܪܬܐ‪ .‬ܚܠܦ‬ ‫ܦܘܪܩܢܐ ܡܢ ܕܝܠܢ ̈ܡܣܟܢܐ ܘܫܘܙܒܐ ܕܟܠܗ ܥܡܐ ܕܝܠܟ‪ .‬ܠܢܝܚܐ ܕܝܢ ܘܕܘܟܪܢܐ‬ ‫̈‬ ‫ܐܒܗܐ ‪) . 17‬ܝܬܝܪܐܝܬ(‪ 16‬ܐܝܠܝܢ ܕܩܕܡܘ ܫܟܒܘ )ܥܠ ܣܒܪܟ(‪ 15‬ܕܟܠܗܘܢ‬ ‫̈‬ ‫ܘܐܚܐ ܕܝܠܢ‪ .‬ܒܛܝܒܘܬܐ ܘܒ̈ܪܚܡܐ ܘܒܪܚܡܬ ܐܢܫܘܬܐ ܕܝܚܝܕܝܐ ܕܝܠܟ‪.‬‬ ‫̈‬ ‫‪18‬‬ ‫ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ‪ .‬ܥܡ ܪܘܚܟ )ܕܒܐܝܕܘܗܝ(‬ ‫ܩܕܝܫ ܒܟܠ ܘܛܒܐ ܘܡܥܒܕ ̈ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ ܗܫܐ‪.‬‬ ‫̈‬ ‫ܕܒܣܡܐ ܕܡܥܠܬܐ ܕ̈ܪܐܙܐ‬ ‫ܬܘܒ ܣܕܪܐ‬ ‫ܐܠܗܐ ܗܘ ܠܐ ܡܣܬܝܟܢܐ ܘܠܐ ܡܫܬܚܠܦܢܐ ܒܠܚܘܕܘܗܝ‪ .‬ܗܘ ܡܠܬܐ ̈‬ ‫ܕܚܝܐ‬ ‫ܘܠܐ ܡܬܚܒܠܢܘܬܐ‪ .‬ܡܒܘܥܐ ܫܡܝܢܐ ܘܫܩܝܐ ܐܠܗܝܐ‪ .‬ܢܘܗܪܐ ܚܕܬܐ‬ ‫̈‬ ‫ܘܡܥܝܢܐ ̈‬ ‫ܛܘܒܬܢܐ ܕܐܬܐ ܠܥܠܡܐ‪ .‬ܓܢܝܙ ܘܡܥܠܝ ܡܢ ܡܕܪܟܢܘܬܐ‬ ‫ܕܚܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܐ ܘܚܘܫܒܐ ܒܣ̈ܪܢܝܐ ܓܗܪܝܢ ܕܢܚܘܪܘܢ ܠܘܥܕܐ ܕܐܝܬܘܬܗ‪.‬‬ ‫ܕܗܘܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܚܝܐ ܫܡܝܢܐ ܡܥܒܕܝ ܡܢ ̈‬ ‫ܝܗܘܒܐ ̈‬ ‫̈‬ ‫ܕܡܚܫܒܬܐ‬ ‫ܚܫܐ ܗܘܠܢܝܐ‪ .‬ܚܙܝܐ ܘܕܝܩܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܟܣܝܬܐ ܘܓܠܝܬܐ ܕܗܘܢܐ ܕܒܢܝܢܫܐ‪ .‬ܗܒ ܠܢ ܡܪܝܐ ܐܠܗܐ ܕܒܣܘܟܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈ܪܘܚܢܝܐ ܘܒܡܚܫܒܬܐ ܕܡܣܩܢܐ ܕܠܒܘܬܐ ܕܠܘܬܟ‪ .‬ܘܒܬܐܪܬܐ ܕܟܝܬܐ‬ ‫̈‬ ‫ܘܒܠܒܘܬܐ‬ ‫ܘܩܕܝܫܬܐ ܘܒܢܦܫܐ ܕܕܟܝܐ ܘܡܨܠܠܐ ܡܢ ܬܐܛܪܐ ܕܚܛܝܬܐ‪.‬‬ ‫̈‬ ‫ܕܟܝܐ ܡܢ ܫܘܚܬܐ ܕܚܛܝܬܐ‪ .‬ܢܬܩܪܒ ܠܘܬ ܡܕܒܚܟ ܩܕܝܫܐ‪ .‬ܟܕ ܡܫܟܢ ܐܢܬ‬ ‫̇‬ ‫ܠܢ ܡܘܗܒܬܐ ܕܪܘܚܐ ܩܕܝܫܐ‪ .‬ܘܕܚܩ ܐܢܬ ܡܢܢ ܟܠܗ ܨܐܘܬܐ ܕܒܣܪܐ‬ ‫̈‬ ‫̈‬ ‫ܘܒܚܘܫܒܝܢ ܟܣܝܐܝܬ‪ .‬ܝܫܘܥ‬ ‫ܒܣܦܘܬܢ ܓܠܝܐܝܬ‪.‬‬ ‫ܘܕܪܘܚܐ‪ .‬ܟܕ ܡܙܕܝܚ ܐܢܬ‬ ‫̈‬ ‫ܡܠܬܐ ܐܠܗܐ‪ .‬ܟܕ ܗܘܝܢܢ ܠܟ ܘܠܐܒܘܟ ܘܠܪܘܚܟ ܩܕܝܫ ܒܟܠ ܐܘܘܢܐ‬ ‫ܘܟܗܢܐ ̈‬ ‫ܐܠܗܝܐ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܚܝܕܝ ܡܠܬܐ‬ ‫ܩܕܝܫܐ‬ ‫ܘܩܕܝܫܐ ܘܒܝܬ ܡܥܡܪܐ‬ ‫ܘܗܝܟܠܐ‬ ‫̈‬ ‫ܕܚܝܐ‪ .‬ܐܝܢ ܐܠܗܢ ܠܐ ܐܢܫ ܡܢܢ ܬܥܒܕ ܛܝܒܘܬܟ ܕܢܗܘܐ ܢܘܟ̈ܪܝܐ‬ ‫ܘܡܬܦ̈ܪܝܫܢܐ ܡܢ ܡܠܟܘܬܟ‪ .‬ܐܠܐ ܐܫܘܐ ܒܛܝܒܘܬܟ ܘܒ̈ܪܚܡܝܟ ܕܒܝܕ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܚܝܠܬܐ ܒܫܥܬܐ ܗܕܐ‪ .‬ܥܠ‬ ‫ܢܬܩܒܠܢ ̈ܨܠܘܬܢ‬ ‫ܕܒܣܡܐ‬ ‫ܥܛܪܐ ܗܢܐ‬ ‫‪12‬‬

‫ܡܟܟܝܬܐ‬ ‫ܪܚܡܬ ̈‬ ‫ܐܚܐ‬ ‫̈‬ ‫‪14‬‬ ‫ܥܒܕܐ ܕܝܠܟ‬ ‫‪15‬‬ ‫̈‬ ‫̈‬ ‫ܥܢܝܕܐ ܡܗܝܡܢܐ‬ ‫‪16‬‬ ‫‪BL Add 17128‬‬ ‫‪17‬‬ ‫‪BL Add 17128‬‬ ‫‪18‬‬ ‫‪BL Add 17128‬‬ ‫‪13‬‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

‫‪310‬‬

‫ܡܕܒܚܟ ܩܕܝܫܐ‪ .‬ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ‪ .‬ܘܦܨܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܡܢ ̇‬ ‫ܟܠܗ‬ ‫ܫܓܝܫܘܬܐ ܘܩܛܪܓܢܘܬܐ ܕܚܛܝܬܐ ܘܡܢ ܒܗܬܬܐ ̇‬ ‫ܗܝ ܡܫܟܪܬܐ ܕܕܚܘܩܝܐ‬ ‫̈‬ ‫ܒܝܫܬܐ‪̈ .‬‬ ‫ܠܒܘܟܝܐ ܕ̈ܪܘܚܐ ̈‬ ‫ܘܚܝܐ ܠܐ ܡܫܬ̈ܪܝܢܐ ܘܠܐ‬ ‫ܗܘ ܕܠܥܠܡ‪ .‬ܘܡܢ‬ ‫̇‬ ‫̈‬ ‫ܒܟܠܗ ܫܦܝܪܘܬܐ ܘܕܚܠܬ ܐܠܗܐ ܘܢܟܦܘܬܐ ܗܠܝܢ ܕܡܘܬܐ‬ ‫ܡܝܘܬܐ‪ .‬ܚܝܐ‬ ‫̈‬ ‫̈‬ ‫ܠܐ ܫܪܐ ܠܗܘܢ‪ .‬ܒܡܛܠܠܐ ܗܠܝܢ ܫܡܝܢܝܬܐ ܕܢܘܗܪܐ ܐܠܗܝܐ‪ .‬ܐܝܟܐ‬ ‫ܣܗܕܐ܆ ̈‬ ‫ܫܠܝܚܐ܆ ̈‬ ‫̈‬ ‫̈‬ ‫ܢܒܝܐ܆ ̈‬ ‫ܐܒܗܬܐ܆ ̈‬ ‫ܡܘܕܝܢܐ‪ .‬ܡܢ‬ ‫ܐܒܗܬܐ‪̈ .‬ܪܝܫܝ‬ ‫ܕܡܥܕܥܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܝܟܐ ܕܥܪܩܘ ܟܐܒܐ ܘܥܩܬܐ ܘܬܐܢܚܬܐ ܘܚܝܐ ܠܐ ܡܝܘܬܐ ܡܡܠܟܝܢ‪.‬‬ ‫ܕܛܒܬܐ ̈‬ ‫̈‬ ‫ܕܡܠܝܟܢ ܠܢ ܬܡܢ ܢܬܦܪܥ‪ .‬ܒܛܝܒܘܬܐ ܘܒ̈ܪܚܡܐ ܘܒܪܚܡܬ‬ ‫ܐܝܟܐ‬ ‫ܐܢܫܘܬܐ ܕܝܠܟ‪ .‬ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‪ .‬ܗܘ ܕܥܡܗ ܠܗ ܦܐܐ ܫܘܒܚܐ‬ ‫ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܠܐܒܐ ܥܡ ܪܘܚܐ ܩܕܝܫܐ ܘܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ‬ ‫ܥܠܡܝܢ ܐܡܝܢ‪.‬‬ ‫ܣܕܪܐ ܐܚܪܢܐ ܕܡܥܠܬܐ‪.‬‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܗܘ ܥܒܘܕܐ ܘܡܬܩܢܢܐ ܕܟܠ‪ .‬ܗܘ ܢܫܡܬܐ ܦܪܘܩܝܬܐ‬ ‫̈‬ ‫ܕܥܠܡܐ ܗܘ ܡܘܪܘܢ ܕܟܝܐ ܘܕܠܐ ܡܬܚܒܠܢܘܬܐ ܘܪܝܚܐ ܒܣܝܡܐ ܕܠܐ‬ ‫̈‬ ‫ܡܝܘܬܘܬܐ‪ .‬ܗܘ ܕܪܝܚܐ ܚܠܝܐ ܕܝܕܥܬܟ ܡܠܝܬ ̈‬ ‫ܠܠܒܘܬܢ‪ .‬ܘܐܫܘܝܬ ܠܢ ܡܐܟܐ‬ ‫̈‬ ‫̈‬ ‫ܘܥܦ̈ܪܢܐ ܕܩܕܡܝܟ ܢܩܘܡ‪ .‬ܘܬܫܡܫܬܐ ܕ̈ܪܐܙܝܟ ܐܠܗܝܐ ܘܠܐ ܡܬܡܠܠܢܐ‬ ‫ܢܫܡܫ‪ .‬ܒܗܠܝܢ ܕܪܐܓܝܢ ܐܦ ̈ܡܠܐܟܐ ܕܢܕܝܩܘܢ‪ .‬ܚܪܪ ܡܪܝ ̈‬ ‫ܢܦܫܬܢ ܡܢ‬ ‫ܥܒܕܘܬܐ ܕܚܛܝܬܐ‪ .‬ܘܒܢܝܪܟ ܩܠܝܠܐ ܘܒܣܝܡܐ ܢܦܠܘܚ ܠܟ ܥܒܕܘܬܐ ܛܒܬܐ‪.‬‬ ‫ܐܝܟܢܐ ܕܟܕ ܒܥܝܪܘܬܐ ܕܢܦܫܐ ܘܒܕܘܒ̈ܪܐ ̈‬ ‫ܬܩܢܐ ܢܚܐ ܩܕܡܝܟ ܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܬܐ ̈‬ ‫ܕܚܝܝܢ‪ .‬ܢܡܢܥ ܠܫܘܠܡܐ ܛܘܒܬܢܐ ܘܠܚܝܐ ܡܠܝܟܐ ܗܠܝܢ ܕܪܚܝܩܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܢܗܘܢ ܕܘܘܢܐ ܘܥܩܬܐ ܘܬܐܢܚܬܐ‪ .‬ܘܢܣܩ ܠܟ ܫܘܒܚܐ ܘܬܘܕܝܬܐ‬ ‫ܘܠܐܒܘܟ ܕܫܠܚܟ ܠܦܘܪܩܢܢ ܘܠܪܘܚܟ ܚܝܐ ܘܩܕܝܫܐ ܗܫܐ܀‬ ‫ܦܪܐܘܡܝܘܢ ܕܡܥܠܬܐ‬ ‫ܒܪܝܟ ܕܒܚܐ ܚܝܐ ܘܩܕܝܫܐ‪ .‬ܕܗܘ ܒܩܢܘܡܗ ܩܪܒ ܢܦܫܗ ܠܝܠܘܕܗ ܕܢܩܪܒܢ ܠܗ‬ ‫̈‬ ‫ܕܨܠܘܬܐ ̈‬ ‫ܥܡܐ ܓܡܝܪܐ ܘܩܕܝܫܐ ̈‬ ‫ܘܩܕܝܫܬܐ ܢܕܒܚ ܩܕܡܘܗܝ ܐܝܟ‬ ‫ܕܟܝܬܐ‬ ‫ܨܒܝܢܗ ܛܒܐ‪ .‬ܕܠܗ ܝܐܝܐ ܫܘܒܚܐ ܥܡ ܐܒܘܗܝ ܘܪܘܚܗ ܚܝܐ ܘܩܕܝܫܐ‪ .‬ܒܗܢܐ‬ ‫ܥܕܢܐ ܕܐܢܦܘܪܐ ܗܕܐ ܩܕܝܫܬܐ ܘܒܟܠ ̈‬ ‫ܥܕܢܝܢ‪ .‬ܡܚܣܝܢܐ ܗܘܝ ̈‬ ‫ܠܚܛܗܝܢ‬ ‫̈‬ ‫ܠܥܢܝܕܝܢ ܘܐܢܝܚ ̈ܪܘܚܬܗܘܢ ܡܠܟܐ ܕܬܫܒܘܚܬܐ ܗܫܐ‬ ‫ܐܠܗܐ‪ .‬ܘܐܬܕܟܪ‬ ‫ܘܒܟܠܙܒܢ‪.‬‬ ‫̈‬ ‫ܕܒܣܡܐ ܕܡܥܠܬܐ‬ ‫ܣܕܪܐ‬ ‫̈‬ ‫ܕܟܣܝܬܐ‪ .‬ܗܘ ܕܟܠܗܝܢ ܝܕܥ ܐܢܬ‬ ‫ܐܠܗܐ ܗܘ ܪܒܐ ܘܡܬܘܡܝܐ‪ .‬ܗܘ ܝܕܘܥܐ‬ ‫̈‬ ‫ܗܘܝܗܝܢ‪ ،‬ܗܘ ܕܠܝܬ ܡܕܡ ܕܛܥܐ ܠܟ ܡܢ ܗܠܝܢ ܕܠܘܬܢ‪ .‬ܡܛܠ ܕܟܠܗܘܢ‬ ‫ܩܕܡ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܓܠܝܬܐ ܘܥ̈ܪܛܠܝܬܐ ܐܝܬܝܗܝܢ ܩܕܡ ܥܝܢܝܟ‪ .‬ܐܢܬ ܡܪܝܐ ܝܕܥ ܐܢܬ ܠܘ ܟܕ‬ ‫̈‬ ‫ܬܟܝܠܝܢܢ ܥܠ ܙܕܝܩܘܬܢ ܡܬܩܪܒܝܢܢ ܠ̈ܪܐܙܝܟ ܩܕܝܫܐ‪ .‬ܘܡܡܪܚܝܢܢ ܥܠ ܕܒܚܬܐ‬ ‫̈‬ ‫ܣܓܝܐܐ‪.‬‬ ‫ܗܕܐ ܕܣܝܡܐ‪ .‬ܐܠܐ ܟܕ ܐܝܬ ܠܢ ܣܒܪܐ ܥܠ ܫܦܝܪܘܬ ̈ܪܚܡܝܟ‬ ‫ܐܢܬ ܗܟܝܠ ܡܪܝܐ ܗܘ ܕܩܪܝܬ ܠܢ ܠܐ ܬܕܚܘܩ‪ .‬ܘܗܘ ܕܒܩܝܬ ܠܐ ܬܣܠܐ ܡܢ‬

APPENDIX

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̈ ‫ ܘܪܘܚܟ ܩܕܝܫܐ ܠܐ ܬܣܒ ܡܢܢ ܐܠܐ ܗܒ ܠܢ ܦܪܐܣܝܐ ܠܡܥܠܬܐ‬.‫ܥܒܕܝܟ‬ ̈ ‫ ܟܕ ܠܣܝܓܐ‬.‫ ܐܘܪܚܐ ܚܕܬܐ ܘܚܝܬܐ‬.‫ ܗܝ ܕܚܕܬ ܠܢ ܝܚܝܕܝܐ ܒܪܟ‬.‫ܕܩܘܕܫܝܟ‬ .‫ܕܒܥܠܕܒܒܘܬܐ ܫܪܐ ܘܠܐ̈ܪܥܢܐ ܥܡ ̈ܫܡܝܢܐ ܐܩܦ ܘܬ̈ܪܬܝܗܝܢ ܠܚܕܐ ܐܝܬܝ‬ ̈ ̈ ‫ ܟܕ ܡܩܒܠ ܐܢܬ‬.‫ܘܐܦ ܗܫܐ ܡܪܝܐ ܪܚܡ ܐܢܫܐ‬ ‫ܐܝܕܝܐ‬ ‫ܠܒܣܡܐ ܗܠܝܢ ܡܢ‬ ̈ ‫ܕܝܠܢ‬ ̈ ‫ ܓܘܫ ܟܣܝܬܢ‬.‫ ܒܡܥܒܕܢܘܬܐ ܕܐܠܗܘܬܟ‬.‫ܕܘܝܐ ܒܡܨܥܬܐ ܕܟܠܢ ܗܘܝ‬ ̈ ̈ ‫ ܐܪܚܩ ܡܢܢ ܟܠ ܪܓܬܐ‬.‫ ܥܘܠ ܠܬ̈ܪܥܝܬܢ ܘܚܘܫܒܝܢ ܒܩܝ‬.‫ܘܒܨܝ ܠܠܐ ܝܕܝܥܬܢ‬ ‫ ܘܟܠܗ ܢܟܠܐ‬.‫ܫܟܝܪܬܐ ܘܟܠ ܚܘܫܒܐ ܨܐܐ ܘܟܠ ܡܚܫܒܬܐ ܕܠܟ ܠܐ ܫܦܪܐ‬ ̈ .‫ ܟܠ ܣܢܐܬܐ‬.‫ ܡܘܝܩܐ‬.‫ ܒܥܠܕܒܒܘܬܐ‬.‫ܒܐܦܐ‬ ‫ ܡܐܣܒ‬.‫ܚܣܡܐ ܪܡܘܬܐ‬ ‫ ܐܥܠ ܕܝܢ ܚܠܦ ܗܠܝܢ‬.‫ ܚܘܪܐ ܙܠܝܠܐ‬.‫ ܡܠܬܐ ܒܛܠܬܐ‬.‫ ܡܐܟܠܩܪܨܐ‬.‫ܕܓܠܘܬܐ‬ ‫ ܕܒܣܝܡܘܬܐ‬.‫ ܕܚܕܘܬܐ ܕܫܠܡܐ‬.‫ ܕܟܐܢܘܬܐ‬.‫ ܕܟܝܘܬܐ‬.‫ܪܘܚܐ ܕܢܟܦܘܬܐ‬ ‫ ܢܩܘܡ ܩܕܡ ܡܕܒܚܟ‬.‫ܕܚܘܒܐ ܐܝܟܢ ܕܢܫܟܚ ܕܕܠܐ ܚܘܝܒܐ ܘܕܠܐ ܒܗܬܬܐ‬ ‫ ܫܘܒܩܢܐ ܕܗܠܝܢ‬.‫ ܩܘ̈ܪܒܢܐ ܦܐ̈ܪܐ‬.‫ ܘܗܠܝܢ ܕܝܠܟ ܠܟ ܢܩܪܒ ̈ܡܘܗܒܬܐ‬.‫ܩܕܝܫܐ‬ .… .‫ ܘܠܙܗܝܪܘܬܐ ܕܢܦܫܐ ܘܕܦܓܪܐ‬.‫ܕܚܛܝܢܢ‬ BL ADD 14496 F4v–16v English Translation Again, the first prayer after the hymn of the only-begotten Son (iḥīdōyō) Let us be worthy, Lord, to offer you sacrifices of praise with good scent. [And to offer you] every thought of ours and word and deed, burnt-offerings without blemish which are pleasing to your Godhead always Father, Son and holy Spirit. Prayer of incense before the reading of the Gospel Christ our God who is the hope of our salvation. You who gave all your saints true knowledge of all that is. You revealed to the prophets and apostles and the righteous ones the unshakeable kingdom. You give heavenly gifts to everyone as is befitting. Accept, Lord, in your great mercies from our sinful hands this incense. Give us knowledge of your divine words at all times. So that we may study and meditate on them day and night and gain a good knowledge which pleases you. Grant a complete return to you to all the people. Save us Lord our God from all ugly thoughts of the flesh and from every deed which does not please you. Make

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us worthy to uplift to you praise and thanksgiving, to your Father and your Holy Spirit now and forever. Another prayer for the Gospel Give us knowledge of your divine words and fill us with meaning and knowledge of you; give us the wealth of your divine and heavenly gifts and the gifts of your Holy Spirit; allow us to joyfully keep your commands and complete and perfect your will so that we may be worthy of the blessings…. Another for when the Gospel is finished [Not possible to translate, too fragmented] Prumyun which is said before the Sedrō of Entrance: May we be worthy to offer glory, honor, praise, worship and exaltation to the forgiving and holy sacrifice who offered himself to his Father so that he could offer us to him a perfect people which is holy and able to offer pure and holy prayers. Let us offer before him according to his good will to whom it is right to give praise together with his Father and his holy Spirit now and forever. Sedrō for the occasion Great and eternal God who knows all hidden things and who knows everything before they take place; to whom nothing is lost of these things which are with us. For everything is revealed and naked before your eyes. You Lord know that we do not set our hope on our righteousness. We approach your holy mysteries, and we dare to offer this sacrifice for we hope on your great mercies. You Lord have called us, do not push us away. You have examined us, do not despise your servants and do not take away your Holy Spirit from us. But rather grant us boldness to enter your holy place. That which your only-begotten Son renewed for us. A new and living path. While he dissolved the wall of enmity and united those on earth with those in heaven. He made the two of them into one. Now Lord lover of mankind: be in our midst, with the operation of your divinity, touch our hidden parts and examine our unknown parts. Enter our thoughts and minds and scrutinize them. Remove from us every foul thought and every thought

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which is not pleasing to you. All guile, pride and jealousy and lack of integrity, enmity, hatred and mocking, lies, gossip, empty words, impure gaze. Cause to enter, instead of these, a spirit of humility, purity, righteousness, joy, peace, goodness and love, so that we may be found without guilt and shame and stand before your holy altar and offer you this which belongs to you: gifts, offering, fruits and forgiveness for our sins we may be given and alertness of our soul and body; for the forgiveness and rest of our fathers and brothers and elders and all the faithful departed who have rested hoping on you, and for the glory and praise of your precious name. For it is right to give you all praise, honor and power and to your only-begotten Son and your Holy Spirit. Good and worthy of worship and maker of life who is of the same being as you now and forever. 19 Anaphora of St James Again the Anaphora of Yulius the bishop of Rome. First the Sedrō of Entrance of the occasion: Christ God who is the maker and establisher of all. The breath of salvation of the worlds and the pure myron of incorruption and the sweet scent of immortality; the sweet scent of your knowledge has filled out hearts and you have made us worthy, who are earthlings and worthless, to stand before you and to serve the rational and divine and ineffable mysteries. These which even the angels are eager to look at. Liberate, Lord, our souls from the slavery of sin and let us worship you well with your light and sweet yoke. So that as we with the alertness of spirit and right deeds live before you all the days of our lives and reach a blessed end and the life which has been promised, a life far from misery, adversities and groaning, so that we can offer you praise and thanksgiving, to your Father who sent you for our salvation and to your living and holy Spirit, now and forever. 20 Again Anaphora of the holy apostles: first the Sedrō of Entrance of the occasion: 19 20

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Lord God Almighty who alone is holy; who accepts the sacrifice of praise from those who call you from all their hearts. Receive from us, sinners, this rational sacrifice. Bring us to your holy altar and give us strength to offer you an offering and spiritual sacrifices for our sins; for the stupidity of your people and let this sacrifice be acceptable before you and let your holy and good Spirit descend on us and these your gifts which have been placed before us and on your faithful people in Jesus Christ our Lord to whom it is right to give glory, honor and power with your holy Spirit now and forever. 21 Another Sedrō of Entrance God from whom all good things begin and end; you have given us and made us worthy to become pleasing to you; who gives help abundantly before we ask. When we ask things which are not good for us you give us that which is good and useful according to the loving-kindness and dispensation of your love even to those who are not worthy. Remove from us every evil kind, bitterness, evil will, separation, lack of faith, every defiled thought which is not pleasing to you and make us worthy to enter before your holy altar with a pure conscience and to serve you a service without blemish. Let it be for our forgiveness and blotting out of the sins we have committed and for the alertness and watchfulness of these in the future: in Jesus our Lord to whom it is right to give glory, honor and power together with you and your holy Spirit, now and forever. 22 Third Sedrō of Entrance into the altar Lord God who did amazing deeds with your true foresight, the mystery which was hidden from the worlds you revealed at the end of days. Through your great mercies you have committed us to the service of your word and you have allowed us to serve your holy altar through your grace which is beyond everything. Allow us to be seen before you and stand with you. Cause to reside on us the power of you holy Spirit so that we can stand without guilt 21 22

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before your holy altar and to offer you this rational sacrifice without blood and to proclaim the death of your only-begotten Son. He who for our sake died and rose forever. Do not remind us our sins forever. But with a merciful eye and a glad face look at this sacrifice. Let our offering be acceptable and sanctified before you through the holy Spirit. So that we, your servants and the children of your household, may receive the wages of true and faithful stewards. Together with this which is being offered to your holies let us be participants in your good things forever. Let us enter your holy of holies and to rejoice in the gifts of your onlybegotten Son, to whom it is right to give glory, honor and power, together with you and your holy Spirit, good and worthy of worship, life-giver and of the same ousia as you, now and forever. 23 Syriac Text

.‫ܬܘܒ ܨܠܘܬܐ ܩܕܡܝܬܐ ܕܒܬܪ ܐܪܡܪܡܟ ܝܚܝܕܝܐ‬ ̈ ‫ ܟܠ ܚܘܫܒܐ‬.‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ ܠܟ ܡܪܝܐ ܠܪܝܚܐ ܒܣܝܡܐ‬ ̈ .‫ܕܝܠܢ ܘܡܠܬܐ ܘܥܒܕܐ‬ ‫ܝܩܕܐ ̈ܫܠܡܐ ܘܕܠܐ ܡܘܡܐ ܘܕܫܦܪܝܢ ܠܐܠܗܘܬܟ‬ ‫ܒܟܠܙܒܢ ܐܒܐ܀‬ ̈ .‫ܕܒܣܡܐ ܕܩܕܡ ܩܪܝܢܐ ܕܐܘܢܓܠܝܘܢ‬ ‫ܨܠܘܬܐ‬ ‫ ܗܘ ܕܠܟܠܗܘܢ ̈ܩܕܝܫܝܟ‬.‫ܡܫܝܚܐ ܐܠܗܢ ܗܘ ܕܐܝܬܘܗܝ ܣܒܪܐ ܕܦܘܪܩܢܢ‬ ‫ ܗܘ ܕܡܠܟܘܬܐ ܠܐ ܡܙܕܥܙܢܘܬܐ‬.‫ܝܕܥܬܐ ܕܫܪܪܐ ܕܐܝܠܝܢ ܕܐܝܬܝܗܝܢ ܫܟܢܬ‬ ̇ .‫ܘܠܙܕܝܩܐ ܫܘܕܥܬ‬ ̈ ‫ܕܫܘܟܢܐ‬ ̈ ̈ ‫ܗܘ‬ ̈ ̈ ‫ܠܢܒܝܐ‬ ‫ܫܡܝܢܐ ܡܦܠܓ ܐܢܬ ܠܟܠܢܫ‬ ‫ܘܠܫܠܝܚܐ‬ ̈ ̈ ̈ ̈ .‫ ܩܒܠ ܡܪܝ ܒ̈ܪܚܡܝܟ ܣܓܝܐ ܡܢ ܐܝܕܝܢ ܚܛܝܬܐ ܒܣܡܐ ܗܠܝܢ‬.‫ܐܝܟ ܕܫܘܐ‬ ̈ ‫ܫܟܢ ܠܢ ܝܕܥܬܐ‬ ̈ ‫ ܕܟܕ ܡܬܕܪܫܝܢܢ ܒܗܝܢ‬.‫ܐܠܗܝܬܐ ܒܟܠܥܕܢ‬ ‫ܕܡܠܝܟ‬ ‫ ܝܕܥܬܐ ܛܒܬܐ ܕܫܦܪܐ‬.‫ܒܐܝܡܡܐ ܘܒܠܠܝܐ ܘܒܟܠ ܙܒܢ ܒܗܝܢ ܡܬܗܓܝܢܢ‬ ‫ ܘܦܨܐ ܠܢ‬.‫ ܘܠܟܠܗ ܥܡܐ ܡܬܦܢܝܢܘܬܐ ܡܫܡܠܝܬܐ ܕܠܘܬܟ ܫܟܢ‬.‫ܠܟ ܝܩܢܐ‬ ̈ ‫ܡܪܝܐ ܐܠܗܢ ܡܢ ܟܠܗܘܢ‬ ‫ ܘܡܢ ܟܠ ܣܘܥܪܢܐ ܕܠܟ‬.‫ܚܘܫܒܐ ܫܟܝ̈ܪܐ ܕܒܣܪܐ‬ ‫ ܘܐܫܘܐ ܠܢ ܕܢܣܩ ܠܟ ܫܘܒܚܐ ܬܘܕܝܬܐ ܘܠܐܒܘܟ ܘܠܪܘܚܟ‬.‫ܠܐ ܦܐܐ‬ .‫ܩܕܝܫܐ ܗܫܐ‬ .‫ܨܠܘܬܐ ܐܚܪܬܐ ܕܐܘܢܓܠܝܘܢ‬

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‫ܫܟܢ ܠܢ ܝܕܥܬܐ ̈‬ ‫̈‬ ‫ܐܠܗܝܬܐ ܘܡܠܝ ܠܢ ܡܢ ܣܘܟܠܐ ܕܝܕܥܬܐ ܕܝܠܟ‬ ‫ܕܡܠܝܟ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ ܘܥܘܬܪܐ ܕܡܘܗܒܬܟ ܐܠܗܝܬܐ ܘܫܡܝܢܝܬܐ ܘܫܘܟܢܐ ܕܪܘܚܟ‬ ‫ܩܕܝܫܐ‪ .‬ܗܒ ܠܢ ܕܒܚܕܘܬܐ ܢܛܪ ̈‬ ‫ܦܘܩܕܢܝܟ‪ .‬ܘܓܡܘܪ ܘܫܡܠܐ ܨܒܝܢܟ ܘܢܫܬܘܐ‬ ‫ܠܒܘ̈ܪܟܬܐ…‪.‬‬ ‫ܨܠܘܬܐ ܕܒܬܪ ܐܘܢܓܠܝܘܢ‬ ‫̈‬ ‫ܡܕܟ…‪ .‬ܕܡܠܦܢܘܬܟ ܐܠܗܝܬܐ … ܘܩܕܝܫܬܐ ܗܒ ܠܢ ܕܢܐܚܘܪ ܙܗܝܪܐܝܬ‬ ‫ܠ… ܕܝܠܟ‪ .‬ܘܢܝܬܐ ܦܐ̈ܪܐ ܕܦܪܝܢ ܠܟ ܘܟܟܪܐ … ̇‬ ‫ܒܗ ܨܒܝܢܟ ܗܫܐ‪.‬‬ ‫ܦܪܘܡܝܘܢ ܕܩܕܡ ܣܕܪܐ ܕܡܥܠܬܐ‬ ‫ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܩܘܠܣܐ ܘܣܓܕܬܐ ܘܪܘܡܪܡܐ ܢܫܬܘܐ ܕܢܩܪܒ ܠܕܒܚܐ‬ ‫ܚܣܝܐ ܘܩܕܝܫܐ‪ .‬ܕܗܘ ܩܢܘܡܗ ܩܪܒ ܢܦܫܗ ܠܝܠܘܕܗ ܐܝܟܢܐ ܕܢܩܪܒܢ ܠܗ ܥܡܐ‬ ‫ܕܟܝܬܐ ܘ ̈‬ ‫ܕܨܠܘܬܐ ̈‬ ‫ܓܡܝܪܐ ܘܩܕܝܫܐ ̈‬ ‫ܩܕܝܫܬܐ‪ .‬ܢܕܒܚ ܩܕܡܘܗܝ ܐܝܟ ܨܒܝܢܗ‬ ‫ܛܒܐ ܕܠܗ ܝܐܐ ܫܘܒܚܐ ܥܡ ܐܒܘܗܝ ܘܪܘܚܗ ܩܕܝܫܐ ܗܫܐ‪.‬‬ ‫ܣܕܪܐ ܕܝܠܗ ܕܥܕܢܐ‬ ‫̈‬ ‫ܐܠܗܐ ܗܘ ܪܒܐ ܗܘ ܡܬܘܡܝܐ ܗܘ ܝܕܘܥܐ ܕܟܣܝܬܐ ܗܘ ܕܟܠܗܝܢ ܝܕܥ‬ ‫ܐܢܬ ܩܕܡ ܗܘܝܗܝܢ ܗܘ ܕܠܝܬ ܡܕܡ ܕܛܥܐ ܠܟ ܡܢ ܗܠܝܢ ܕܠܘܬܢ ܡܛܠ‬ ‫ܓܠܝܬܐ ܘܥ̈ܪܛܠܝܬܐ ܐܝܬܝܗܝܢ ܩܕܡ ̈‬ ‫̈‬ ‫ܥܝܢܝܟ‪ .‬ܐܢܬ ܡܪܝܐ ܝܕܥ ܐܢܬ‬ ‫ܕܟܠܗܝܢ‬ ‫̈‬ ‫ܕܠܘ ܟܕ ܬܟܝܠܝܢܢ ܥܠ ܙܕܝܩܘܬܢ ܡܬܩܪܒܝܢܢ ܠ̈ܪܐܙܝܟ ܩܕܝܫܐ ܘܡܡܪܚܝܢܢ ܥܠ‬ ‫̈‬ ‫ܣܓܝܐܐ‬ ‫ܕܒܚܬܐ ܗܕܐ ܕܣܝܡܐ‪ .‬ܐܠܐ ܟܕ ܐܝܬ ܠܢ ܣܒܪܐ ܥܠ ̈ܪܚܡܝܟ‬ ‫ܐܢܬ ܗܟܝܠ ܡܪܝܐ‪ .‬ܗܘ ܕܩܪܝܬ ܠܢ ܠܐ ܬܕܚܘܩܢ‪ .‬ܗܘ ܕܒܩܝܬ ܠܢ ܠܐ ܬܣܓܐ‬ ‫̈‬ ‫ܠܥܒܕܝܟ ܘܪܘܚܟ ܩܕܝܫܐ ܠܐ ܬܣܒ ܡܢܢ ܐܠܐ ܗܒ ܠܢ ܦܐܪܪܣܝܐ ܠܡܥܠܬܐ‬ ‫̈‬ ‫̇‬ ‫ܕܩܘܕܫܐ ܕܝܠܟ ܗܝ ܕܚܕܬ ܠܢ ܝܚܝܕܝܟ ܐܘܪܚܐ ܚܕܬܐ ܘܚܝܬܐ‪ .‬ܟܕ ܠܣܝܓܐ‬ ‫̈‬ ‫ܕܒܥܠܕܒܒܘܬܐ ܫܪܐ ܐ̈ܪܥܢܐ ܥܡ ܫܡܝܢܐ ܐܠܘܬ‪ .‬ܬ̈ܪܬܝܗܝܢ ܐܝܬܝ ܠܚܕܐ‪.‬‬ ‫ܗܫܐ ܡܪܝܐ ܪܚܡ ܐܢܫܐ ܒܡܨܥܬܐ ܕܝܠܢ ܗܘܝ ܒܡܥܒܕܢܘܬܐ ܕܐܠܗܘܬܟ‪.‬‬ ‫ܟܣܝܬܢ ܘܒܨܝ ܠܐ ̈‬ ‫ܝܕܝܥܬܢ‪ .‬ܥܘܠ ܠܬ̈ܪܥܝܬܢ ܘܒܩܝ ̈‬ ‫ܓܘܫ ̈‬ ‫ܚܘܫܒܝܢ ܘܐܪܚܩ‬ ‫ܡܢܢ ܟܠ ܪܓܬܐ ܫܟܝܪܬܐ ܘܟܠ ܚܘܫܒܐ ܨܐܐ‪ .‬ܟܠ ܡܚܫܒܬܐ ܕܠܟ ܠܐ‬ ‫̈‬ ‫ܒܐܦܐ‪ ،‬ܒܥܠܕܒܒܘܬܐ‪،‬‬ ‫ܫܦܪܐ ܘܟܠܗ ܢܟܠܐ ܘܚܣܡܐ ܘܪܡܘܬܐ‪ ،‬ܡܐܣܒ‬ ‫ܡܘܝܩܐ‪ ،‬ܣܐܢܬܐ‪ ،‬ܕܓܠܘܬܐ‪ ،‬ܡܐܟܠ ܩܪܨܐ‪ ،‬ܡܠܬܐ ܒܛܠܬܐ‪ ،‬ܚܘܪܐ ܙܠܝܠܐ‪،‬‬ ‫ܐܥܠ ܕܝܢ ܚܠܦ ܗܠܝܢ ܐܘ ܡܪܝܐ ܪܘܚܐ ܕܡܟܝܟܘܬܐ‪ ،‬ܕܢܟܦܘܬܐ‪ ،‬ܕܕܟܝܘܬܐ‪،‬‬ ‫ܕܟܐܢܘܬܐ‪ ،‬ܕܚܕܘܬܐ‪ ،‬ܕܒܣܝܡܘܬܐ‪ ،‬ܕܫܠܡܐ‪ ،‬ܕܚܘܒܐ‪ ،‬ܐܝܟܢܐ ܕܕܚܘܝܒܐ‬ ‫ܘܕܠܐ ܒܗܬܬܐ ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܗܠܝܢ ܕܝܠܟ ܠܟ ܢܩܪܒ‪.‬‬ ‫̈‬ ‫ܡܘܗܒܬܐ‪ ،‬ܩܘ̈ܪܒܢܐ‪ ،‬ܦܐ̈ܪܐ ‪ .‬ܠܫܘܒܩܢܐ ܕܗܠܝܢ ܕܚܛܝܢܢ ܘܠܙܗܝܪܘܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܢܦܫܬܐ ܘܕܦܓ̈ܪܐ ܕܝܠܢ‪ .‬ܘܠܚܘܣܝܐ ܘܢܚܝܐ ܕܐܒܗܝܢ ܘܕܐܚܝܢ ܘܕ̈ܪܒܢܝܢ‬ ‫̈‬ ‫̈‬ ‫ܘܕܟܠܗܘܢ ܥܢܝܕܐ ܡܗܝܡܢܐ ܕܩܕܡܘ ܫܟܒܘ ܥܠ ܣܒܪܟ‪ .‬ܘܠܬܫܒܘܚܬܐ‬ ‫ܘܩܘܠܣܐ ܕܫܡܐ ܕܝܠܟ ܡܝܩܪ ܒܟܠ ܠܟ ܓܝܪ ܦܐܐ ܟܠ ܫܘܒܚܐ ܘܐܝܩܪܐ‬ ‫ܘܐܘܚܕܢܐ ܘܠܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‪ .‬ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫ ܒܟܠ‪ .‬ܛܒܐ ܘܣܓܝܕܐ‬ ‫ܘܡܥܒܕ ̈‬ ‫ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ ܗܫܐ ܘܒܟܠܙܒܢ܀‬

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‫ܐܢܐܦܘܪܐ ܕܡܪܝ ܝܥܩܘܒ ܐܚܘܗܝ ܕܡܪܢ‬ ‫ܬܘܒ ܐܢܦܘܪܐ ܕܩܕܝܫܐ ܝܘܠܝܘܣ ܐܦܝܣܩܘܦܐ ܕܪܘܡܝ ܩܕܡܐܝܬ ܣܕܪܐ‬ ‫ܕܡܥܠܬܐ ܕܝܠܗ ܕܥܕܢܐ‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܗܘ ܥܒܘܕܐ ܘܡܬܩܢܢܐ ܕܟܠ܆ ܗܘ ܢܫܡܬܐ ܦܪܘܩܝܬܐ‬ ‫̈‬ ‫ܕܥܠܡܐ‪ ،‬ܗܘ ܡܘܪܘܢ ܕܟܝܐ ܕܠܐ ܡܬܚܒܠܢܘܬܐ‪ .‬ܘܪܝܚܐ ܒܣܝܡܐ ܕܠܐ‬ ‫̈‬ ‫̈‬ ‫ܡܝܘܬܘܬܐ‪ .‬ܗܘ ܪܝܚܐ ܚܠܝܐ ܕܝܕܥܬܟ ܡܠܝܬ ܠܠܒܘܬܢ ܐܫܘܝܬ ܠܢ ܡܐܟܐ‬ ‫̈‬ ‫̈‬ ‫ܡܬܡܠܠܢܐ‬ ‫ܐܠܗܝܐ ܘܠܐ‬ ‫ܘܥܦ̈ܪܢܐ ܕܩܕܡܝܟ ܢܩܘܡ܆ ܘܬܫܡܫܬܐ ܕ̈ܪܐܙܝܟ‬ ‫̈‬ ‫ܢܫܡܫ‪ :‬ܗܠܝܢ ܕ̈ܪܐܓܝܢ ܐܦ ̈ܡܠܐܟܐ ܕܢܕܝܩܘܢ‪ .‬ܚܪܪ ܡܪܝ ܢܦܫܬܢ ܡܢ ܥܒܕܘܬܐ‬ ‫ܕܚܛܝܬܐ‪ .‬ܘܒܢܝܪܐ ܒܣܝܡܐ ܘܩܠܝܠܐ ܢܦܠܘܚ ܠܟ ܥܒܕܘܬܐ ܛܒܬܐ‪ .‬ܐܝܟܢܐ‬ ‫̈‬ ‫ܬܩܢܐ ܢܐܚܐ ܩܕܡܝܟ ܟܠܗܘܢ ̈‬ ‫ܝܘܡܬܐ‬ ‫ܕܟܕ ܒܥܝܪܘܬܐ ܕܢܦܫܐ ܘܒܕܘܒ̈ܪܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܚܝܝܢ ܘܢܡܢܥ ܠܫܘܠܡܐ ܛܘܒܬܢܐ ܘܠܚܝܐ ܡܠܝܟܐ‪ .‬ܗܠܝܢ ܕ̈ܪܚܝܩܝܢ ܡܢܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܘܘܢܐ ܥܩܬܐ ܘܬܢܚܬܐ‪ .‬ܘܢܣܩ ܠܟ ܫܘܒܚܐ ܘܬܘܕܝܬܐ ܘܠܐܒܘܟ ܘܠܪܘܚܟ‬ ‫ܩܕܝܫܐ ܗܫܐ‪.‬‬ ‫ܕܫܠܝܚܐ ̈‬ ‫ܬܘܒ ܐܢܦܘܪܐ ̈‬ ‫ܩܕܝܫܐ܆ ܩܕܡܝܐ ܣܕܪܐ ܕܡܥܠܬܐ ܕܝܠܗ ܕܥܕܢܐ܀‬ ‫ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ ܗܘ ܕܒܠܚܘܕܘܗܝ ܩܕܝܫܐ‪ .‬ܗܘ ܕܡܩܒܠ ܐܢܬ ܕܒܚܬܐ‬ ‫ܟܠܗ ܠܒܐ‪ .‬ܩܒܠ ܐܦ ܡܢܢ ̈‬ ‫ܕܬܫܒܘܚܬܐ ܡܢ ܗܠܝܢ ܕܩܪܝܢ ܠܟ ܡܢ ̇‬ ‫ܚܛܝܐ‬ ‫ܠܕܒܚܬܐ ܗܕܐ ܡܠܝܠܬܐ‪ .‬ܘܩܪܒ ܠܢ ܠܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܚܝܠ ܠܢ ܕܢܣܩ‬ ‫ܠܟ ܩܘܪܒܢܐ ̈‬ ‫ܚܛܗܐ ܕܝܠܢ‪ .‬ܘܚܠܦ ̈‬ ‫̈‬ ‫ܣܟܠܘܬܗ ܕܥܡܐ‬ ‫ܘܕܒܚܐ ̈ܪܘܚܢܐ ܚܠܦ‬ ‫ܕܝܠܟ ܘܢܗܘܐ ܠܟ ܕܒܚܐ ܗܢܐ ܕܝܠܢ ܡܩܒܠܐ ܘܢܫܪܐ ܪܘܚܐ ܕܝܠܟ ܗܘ ܛܒܐ‬ ‫ܥܠܝܢ ܘܥܠ ܩܘ̈ܪܒܢܐ ܗܠܝܢ ܕܣܝܡܝܢ‪ .‬ܘܥܠ ܥܡܐ ܕܝܠܟ ܡܗܝܡܢܐ ܒܡܫܝܚܐ‬ ‫ܝܫܘܥ ܡܪܢ ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ ܥܡ ܪܘܚܐ‬ ‫ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ‪.‬‬ ‫ܣܕܪܐ ܐܚܪܢܐ ܕܡܥܠܬܐ‬ ‫ܐܠܗܐ ܗܘ ܕܡܢܗ ܟܠ ܛܒܬܐ ܡܫܪܝܐ܆ ܘܒܗ ܠܫܘܡܠܝܐ ܐܬܝܐ‪̇ .‬‬ ‫ܗܘ ̇‬ ‫ܕܗܝ‬ ‫ܕܢܗܘܐ ܝܗܒܬ ܠܢ‪ .‬ܘܗܝ ܕܫܦܝܪ ܢܗܘܐ ܐܝܬܝܢ ܐܫܘܐ ܠܢ‪̇ .‬‬ ‫̇‬ ‫ܗܘ ܕܩܕܡ ܗܝ ܕܫܐܠ‬ ‫̈‬ ‫ܣܩܘܒܠܝܬܐ ܫܐܠܝܢܢ‪ .‬ܗܝ‬ ‫ܫܦܝܥܐܝܬ ܝܗܒ ܐܢܬ ܠܢ ܗܠܝܢ ܕܥܘܕ̈ܪܢܐ‪ .‬ܘܟܕ‬ ‫ܕܥܕܪܐ ܘܦܩܚܐ ܠܚܝܝܢ ܐܝܟ ܪܚܡ ܐܢܫܐ ܡܕܒܪܢܐܝܬ ܚܘܒܐ ܘܪܚܡܬܐ ܕܝܠܟ‬ ‫ܠܢ ܠܗܢܘܢ ܕܠܐ ܫܘܝܢ ܫܟܢ‪ .‬ܘܥܩܘܪ ܡܢܢ ܟܠ ܐܕܫܐ ܕܒܝܫܘܬܐ‪ .‬ܟܠܗ‬ ‫ܡܪܝܪܘܬܐ ܘܒܝܫܘܬ ܨܒܝܢܐ‪̇ .‬‬ ‫ܟܠܗ ܦܠܝܓܘܬܐ ܘܚܣܝܪܘܬ ܗܝܡܢܘܬܐ ܘܟܠ‬ ‫ܚܘܫܒܐ ܡܟܬܡܐ ܟܠ ܡܚܫܒܬܐ ܕܠܟ ܠܐ ܫܦܪܐ‪ .‬ܘܐܫܘܐ ܠܢ ܕܒܬܐܪܬܐ‬ ‫ܕܟܝܬܐ ܢܥܒܕ ܡܥܠܬܢ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܠܐ ܥܕܠܐܝܬ ܢܫܡܫ ܠܟ‬ ‫ܬܫܡܫܬܐ ܠܐ ܥܕܝܠܬܐ‪ .‬ܕܬܗܘܐ ܠܚܘܣܝܐ ܘܠܫܘܒܩܢܐ ܕܗܠܝܢ ܕܡܢܢ ̈‬ ‫ܩܕܡܝ‬ ‫̈‬ ‫ܐܬܚܛܝ ܠܙܗܝܪܘܬܐ ܡܢ ܘܠܢܘܛܪܐ ܡܢ ܗܠܝܢ ܕܥܬܝܕܢ ܒܡܫܝܚܐ ܝܫܘܥ ܡܪܢ‬ ‫ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܐܘܚܕܢܐ ܥܡ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‬ ‫ܗܫܐ‪.‬‬

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‫ܣܕܪܐ ܕܬܠܬܐ ܕܡܥܠܬܐ ܠܡܕܒܚܐ‬ ̈ ‫ܡܪܝܐ ܐܠܗܐ ܗܘ ܕܥܒܕܬ‬ ̈ ‫ܥܒܕܐ‬ ‫ܬܡܝܗܐ ܒܡܩܕܡܘܬ ܝܕܥܬܟ ܫܪܝܪܬܐ‬ ̈ ̈ .‫ܗܐ ܕܪܐܙܐ ܕܟܣܐ ܗܘܐ ܡܢ ܩܕܡ ܥܠܡܐ ܒܚܪܬܐ ܕܝܘܡܬܐ ܓܠܝܬ‬ ̈ ‫ ܘܢܫܡܫ ܠܡܕܒܚܟ ܩܕܝܫܐ‬.‫ܣܓܝܐ ܣܡܬ ܠܢ ܠܬܫܡܫܬܐ ܕܡܠܬܟ‬ ‫ܘܒ̈ܪܚܡܝܟ‬ (‫ ܗܒ ܠܢ ܕܢܬܚܙܐ ܩܕܡܝܟ )ܘܢܩܘܡ‬.‫ܒܛܝܒܘܬܟ ܡܥܠܝܬ ܡܢ ܟܠ ܝܗܒܬ ܠܢ‬ ‫ ܕܠܐ ܠܚܘܝܒܐ ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ‬.‫ ܘܐܫܪܐ ܒܢ ܚܝܠܐ ܕܪܘܚܟ ܩܕܝܫܐ‬.‫ܥܡܟ‬ ‫ܕܝܠܟ ܩܕܝܫܐ ܘܢܩܪܒ ܠܟ ܕܒܚܬܐ ܗܕܐ ܡܠܝܠܬܐ ܘܕܠܐ ܕܡܐ ܘܕܢܣܒܪ‬ .‫ ܗܘ ܕܡܛܠܬܢ ܡܝܬ ܘܩܡ ܐܢܬ ܕܝܢ ܛܒܐ ܕܠܐ ܐܠܡ ܠܥܠܡ‬.‫ܡܘܬܗ ܕܝܚܝܕܝܟ‬ ̈ ‫ ܐܠܐ ܒܥܝܢܐ ܕܡܪܚܡܢܘܬܐ ܘܒܦܪܨܘܦܐ‬.‫ܚܛܗܝܢ‬ ‫ܠܐ ܠܥܠܡ ܬܬܕܪܟ ܠܢ‬ ‫ ܘܢܗܘܐ ܩܕܡܝܟ ܩܘܪܒܢܢ ܡܩܒܠܐ ܘܡܩܕܫܐ‬.‫ܡܚܕܝܢܐ ܚܘܪ ܒܕܒܚܬܢ ܗܕܐ‬ ̈ ‫ܒܪܘܚܐ ܩܕܝܫܐ܆ ܕܚܢܢ‬ ̈ ‫ܘܒܢܝ ܒܝܬܝܟ ܢܣܒ ܐܓܪܐ ܕ̈ܪܒܝ ̈ܒܬܐ‬ ‫ܥܒܕܝܟ‬ ̈ ̈ ̈ ‫ ܘܥܡܟ ܗܢܐ ܕܡܬܩܪܒ ܠܩܘܕܫܝܟ܆ ܢܗܘܘܢ ܡܫܘܬܦܐ‬.‫ܡܗܝܡܢܐ ܘܫܪܝ̈ܪܐ‬ ̈ ̈ ‫ ܚܢܢ ܕܝܢ ܢܥܘܠ ܠܩܕܘܫ ܩܘܕܫܝܝܟ ܘܢܚܕܐ ܒܡܘܗܒܬܗ‬.‫̈ܒܛܒܬܟ ܕܠܥܠܡ‬ ‫ ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܚܕܢܐ ܥܡ‬.‫ܕܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‬ ̈ ‫ܪܘܚܐ ܕܝܠܟ ܩܕܝܫ ܒܟܠ ܘܛܒܐ ܘܣܓܝܕܐ ܘܡܥܒܕ‬ ‫ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ‬ ‫ܗܫܐ܀‬ BL ADD 17128 F1–12v English Translation By the power and help of the holy Trinity we write…First, the prayer which the priest prays privately as he genuflexes three times at the opening of the altar and together with the genuflections he says glory to the Father and the Son and the Holy Spirit three times. He then stretches out his hands saying: As our hearts are being sprinkled and purified from an evil conscience let us be worthy to enter your holy of holies which is lofty and exalted. Let us stand before your holy altar with purity and sanctity and serve you [as priests] spiritual sacrifices with a true faith. The prayer which the priest prays privately [when he enters] the inner part of the sanctuary, the holy of holies. He makes three genuflections before the table of life and says glory to the Father and to the Son and to the holy Spirit three times and then stretches out his hands saying:

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Lord who has called me in your grace as I am not worthy for this spiritual service. By your mercies you have encouraged me to enter your inner holy of holies and in your compassion you have strengthened me to stand before your holy table and speak with you freely. Give me the grace of your holy Spirit and enlighten the hidden eyes of my mind. Remove from my soul the heavy yoke of sins and guilts so that I can, in purity and without blemish, serve and glorify you and your only-begotten Son and your Holy Spirit, now and forever. Prayer which the priest prays privately when he transfers [lit. takes up] the bread and wine to the table of life. He takes the paten in his right hand and the cup in his left, and stands before the table of life saying: Holy Trinity have mercy on me at this and every moment. Holy Trinity forgive us our guilts and sins at this moment and at every moment. Holy Trinity receive this offering from our sinful hands on your rational altar above in heaven in this moment and at all moments. God relieve and forgive our sins and trespasses and those of everyone who call and entreat you with a true faith in this moment and at every moment. God remember well our fathers and brothers and masters and all the faithful departed who before us fell asleep in your hope in this moment and at every moment. Especially for the living and the dead for whom this offering is being offered. Prayers which the priest prays during the celebration of the mysteries between the readings as he fittingly inclines: Make us worthy Lord God to stand before your holy altar with a contrite heart, a humble spirit, pure conscience, unblemished mind, pure and holy thoughts; to offer you a pure and blotless sacrifice which is pleasing to your will; let us find mercy and compassion before your greatness, Father, Son and holy Spirit now and forever. Let us be worthy to serve as priests and offer sacrifices of praise oh Lord of good scent; every thought, word and deed of ours and burnt-offerings without blot, which are pleasing to your divinity, all the days of our lives, Father, Son and holy Spirit.

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An acceptable sacrifice of pure thanksgiving, may we be worthy to offer your goodness our great God who alone [is free from] all sin and beyond every purity and victory of material and immaterial nature, Father, Son and holy Spirit. Lord who accepts sacrifices of praise from those who call him with all their heart. Accept also from us our […] this sacrifice which we are offering you at this hour for our sins and for the sins of your faithful people. May your divinity be pleased and find rest in it, Father, Son and Holy Spirit, now and forever. Do a good remembrance at this hour of our Fathers and brothers and teachers and all the faithfully departed on this your rational altar and on that one which is above in the heaven. Forgive their guilts and give rest to their souls in the blessed land [give them?] good things and joy which is prepared for the servants of […] Father, Son and holy Spirit now and forever. God the Word who became flesh for sinners willingly and showed us this divine service so that we could with purity and holiness serve as priests and offer this rational and spiritual sacrifice. Give and grant us through your grace so that, together with the bishops and true priests, in your new world in your eternal light and on your rational altar which is above the heavens, we may serve you as priests, our Lord Jesus Christ, the true high priest, now and forever. The sacrifice who for sinners willingly offered himself to his glorious Father and through his holy blood he cleansed our sins and of all those who believe in him. Accept the sacrifice of thanksgiving which we offer you at this hour, you who have no needs and want. Give us your mercy and compassion and your grace. May you forgive… Sedrō of Entrance Christ God who is hidden and elevated 24 Another before the Anaphora

24

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Lord our God whose name is great and fearful in heaven and on all of earth. 25 Sedrō of Entrance (Another before the Anaphora) Great and eternal God who knows all hidden things. 26 Prumyun of the Sedrō of Entrance Praise, thanksgiving, embellishment, elevation and glory with the performance of good deeds, pure and holy thoughts and a good scent of true faith and acceptable beginning. Victorious deeds of immortality we offer to our high priest Christ and a forgiving and holy sacrifice. He who offered himself for our sins and forgave the world through his sacrifice, to whom it is right to give glory, honor and power with his gracious Father and holy and life-giving Spirit, now and forever. Sedrō of Entrance God who truly is the good teacher. 27 Another before the Anaphora Good and sweet Lord, maker and life-giver of the worlds, Lord: the mouths and tongues of all creation do not suffice to give you praise as it is befitting for one who has attained the grace of the magnificence of your glory. We who are far away and wretched in the darkness of sin, you have given us this gift alone, who are saved through your name. Not even angels or the fathers or the prophets from before have been given this great gift; the gift that you have been slaughtered for us who are unworthy. Because of your love towards us you became food and drink and immeasurable. Through your life-giving body and blood, you gladden and fill us continually. What do we have to give you for a gift such as this? We who have nothing that we have not received from you, how can we find a worthy way to bless you. For not even tongues of fire, your holy servants by nature, are extant without your grace and thus enough to give you praise. So, S15 S3 27 S16 25 26

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as we with awe consider that which is unapproachable, inscrutable, unspeakable and unfathomable, we represent you. You who is eaten and drunk everyday without finishing. As the eyes of our minds with awe consider this we crawl before you and ask you that these life-giving mysteries may not be for our guilt and accusation; not for condemnation or revenge in that place; not for shame or correction before your greatness; but for forgiveness, mercy, compassion and rest from all evil things and for salvation from sin and fleeing from carnal and spiritual defilement and for a passage not on the empty road which leads to danger. For assurance before your seat which is filled with fear, terror and fright, on that day when everybody is in need from here. As we have reached this sacramental offering and we entreat you that we may not be seen on that day shameful and broken before you, Lord, do not cast us out from your spiritual feast and do not banish us from the eternal goodness. We who have been promised your goodness, do not allow us to die a second death so that the yeast of your holy body may not end from us and do not put us in the land of the thirsty in which your honorable blood will not quench by us, these which have been mingled with our body-parts. Do not scorch our lips which have been anointed with your life-giving mysteries. Do not let our ears hear fearful and awful things for they have listened to your living words. Do not cause our eyes to be blinded in the depth of hell for they have been enlightened by the light of your faith. Do not bind and handcuff our hands with flames for by the palms of our hands we have extolled you; do not cause our feet be harmed, for they have come and stood in your temple and served you. Do not let us be food for the worm which does not die, we who have killed our body-parts on earth and everyday found joy in you. Do not strangle us with thirst in the fire so that we have to ask with our fingertip for water to moisten our tongue like the rich man. We who have been watchful have been filled with drink and food. Do not send us together with the damned ones to the fire for we are the ones whom you have invited and summed to this meal from the fences, and wicked ways and alleys and streets of the town and you have called us the blessed ones of your Father; and promised the banquet of light of the kingdom of heaven to us. But

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let us enjoy here, and now before you the well of life together with the faithful from before us and after us may participate in tasting it in this world and anew together with your holy ones in your kingdom drink it again, make us worthy. So that as we receive you twice and truly in the dwelling place of your honor let us be pure temples of your rest and in one choir on the right side we may sing in one voice, calmly together with the simple gatherings in heaven of those whom you have loved and who love you, and offer you great praise and honor, worship to your Father who is blessed and your holy Spirit who is good and worthy of worship and life-giver and of the same ousia as you. Now and forever. 28 Another before the Anaphora: Christ our God who is simple in nature and complex in activity, the limit of the law and the truth of grace and righteousness and the yeast of purity and simplicity; who was kneaded into our creation when he became man truly, completely and without change. When he united in person to a flesh with soul and mind who was without sin and guilt. It did not stop it [the human nature] from being weak, corruptible, from suffering, and mortality, until the resurrection is fulfilled, in order that his death would loosen the destruction of the grave. The high priest who is pure and without evil, who is free from sin and exalted above all the heavens. He entered the tabernacle as perfecter, the prosopon of the Father who is uncreated and was seen before him, not for his purification but for the life of the world. Purifying altar of every work of the mind which through theoria whose ascent he appeared without limitation. And he is on the right side of the God the Father and supplicates for us. The fat oxen, the lamb of the living God, who on the cross in the middle of the earth was slaughtered. In the spirit, forever, he offered himself to God the Father and with his forgiving blood he cleaned the world. Our true pesach who descended immaterially from heaven and became the bread of life. Holy mysteries who are like his ineffable humanity. Who through his great salvific dispensation of the 28

S7

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providence of salvation of people took bread and mixed wine which are the best of all for food of humans. In that holy upper room before the participants in his mysteries and he gave it to them and participated with them and he made it into his body and blood. And it became truly his new qnumo, which was confirmed by the blood, that nothing will rule over it. He stopped and taught very often that we should commemorate his death and resurrection for the rest and purification of the living and the dead. Through it they are purified from defilements which like evils of the flesh they are contaminated after divine baptism. For the simple nature of the bread in its uniting with the Lord, becomes the body and blood of the living and life-giving God. It is found to be without corruption and without passion. Not that it turns into the body and blood by nature, but through the power of the priestly prayer and the invocation of the Holy Spirit, with sacramental words, and it brings it close to the qnumo of God the Word and it becomes one food which does not finish and vanish from its recipients and lasts forever. In a similar fashion in the resurrection, everyone will dwell purely in the soul and in the body in a holy fashion. And he will give them complete life as he brings them close and unites them with his members. You, now, who cares about our lives and who helps our souls; who showed us in your mercy, this hope of salvation, receive this sacrifice, a fellow colleague slain, is living and rational and offered by you. Accept it not as a type but as truly your royal body and blood. Let it be for a good end. For those whom it is being offered, living and the dead, to praise your name with their lips. That we may offer priestly service with our senses and limbs in a comely manner and produce good fruits of virtuous deeds and fruits, the work of virtue that is greater than fat and the liver and the two kidneys; canonical offering for the death of passions of the body and perishing of murderous thoughts, for the refreshment of good things and for the pledge of the resurrection of the dead who had been cast down into graves; for the bread of life which does not disappear from those who eat it, for life which stops all harmful influences to the joy of the new hope of the resurrection; for the blessedness which is waiting for the holy ones in the world to come where there is no end, where the priestly service will serve

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and be served not as in mirrors and in empty types and in signs but face to face when you will drink with us anew in his Father’s kingdom; when you reveal and show us the things which you have shown us as Christ. Those things which give life and are simple to receive in the coming resurrection. With this amazement of the mind which does not wander, and an acceptable offering and complete burnt sacrifice which lacks nothing, […] which is greater in its service and truth than the shadows [the sacrifice of the temple], it is received openly; in it let us see the glory of the Lord and sacrifice acceptable gifts on the spiritual altar in heaven when we are inside the chamber. Thereafter you, the groom, will know your own and you will be known by yours, when you are mixed amazingly with the souls who lived well and you have become God of all and in all; and in your holy temple let us sing praise and give thanksgiving to you Christ Lord and God of all and to your blessed Father and your all-holy, worshipped Spirit and life-giver and who is of the same ousia as you now and forever. 29 416F

Another one for before the Anaphora God who alone is incomprehensible and unchangeable, the word of life which is incorruptible. Heavenly source and divine drink, new light and well of blessed life who came to the world; who is hidden and above human understanding and thoughts of the flesh who dare to investigate regarding his being; giver of heavenly life free from material passion; who sees the hidden and revealed thoughts of the minds of human beings. Allow us Lord God to approach your holy altar with spiritual understanding, elevated thoughts of the heart, pure and holy conscience, with a pure soul, free from the influence of sin. With pure hearts from the wound of sin, let us approach your holy altar as you give us the gift of your Holy Spirit and extract from us all the dirt of flesh and spirit. As you are being uplifted by our lips openly and with our thoughts hiddenly, Jesus the Word of God, as we become for you, your Father and your Holy Spirit, divine and holy resting places, temples and dwelling places; holy priests keepers of the word of 29

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life. Yes, our God, do not allow your grace to estrange and separate us from your kingdom. But make worthy with your grace and mercy, through the offering of this incense, let our weak prayers at this hour be acceptable on your holy altar which is above in heaven. Save us Lord God from all disturbance and accusation of sin and from the shame of being pushed away for ever, and from the attachment of evil spirits. But grant eternal and indestructible life; a comely life with the fear of God and purity which cannot be ended by death, in the heavenly abodes of divine light; where the fathers and the leaders of the fathers, prophets, apostles, martyrs and confessors feast; from whence suffering, disease and hardship has fled and life eternal rules; where the good things that have been promised to us shall be rewarded there. Through your grace, mercy and loving-kindness, our Lord Jesus Christ, together with the one to whom it is right to give worship, honor and praise, the Father with the Holy Spirit now and forever. 30 Another one before the Anaphora Christ God, who is the maker and establisher of all. 31 Another one before the offering Lord God who holds all through the power of his word; who knows the mind of people, who investigates hearts and kidneys; who scrutinizes thoughts and tries consciences; you have called me unworthy and brought me to this spiritual service to serve purely and without blemish before you; to offer you this fearful and bloodless sacrifice. Do not reject me, Lord, and do not turn your face away from me at this hour; but answer me and blot out all the trespasses and blemishes of my soul and make it completely holy, so that when I pray for the forgiveness of others I myself will not still be a wretched servant of sin. Do not, Lord, turn away my supplication and prayer empty and shameful. But kindly hear my prayer and supplication well and send upon me your Holy Spirit and help and strengthen me in this service of the 30 31

S6 S2. Translated above

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great and heavenly mystery which has been put before you so that I can give thanks to your grace and praise your mercy now and forever. Another one for before the offering [In BL Add 14495: Another which the priests prays for himself when he enters to celebrate the liturgy] Even I, Lord, who am wretched and exceedingly weak among humans. You have called me and brought me to this place of fear and trembling even for those who possess a pure mind. See, Lord, I approach now while putting my trust on you and not on the purity of my deeds, but with prayers and supplications so that I may be worthy, without guilt, to serve these your awe-inspiring mysteries which give life, and not because I am worthy. But because of the requests of this your flock which is known and which awaits the gifts of your Holy Spirit which are given through these divine mysteries. Let us thank and worship and praise you, Father, Son and holy Spirit. Another one for before the offering Now, Lord, God, as I have entered the holy of holies where your mysteries are being served: Strip me of my foul clothes which Satan has clothed me due to my feeble and evil thoughts. Clothe me in new robes which are being prepared for me by your grace. I am preparing, Lord, to sacrifice your Son before you, to eat his body and drink his blood for the cleansing of my limbs and the purification of my thoughts. For there is no other sacrifice that I can offer on my behalf and there are no sins which are too difficult for your will. Do not allow, Lord, there to be any sin to remain in me, nor let stay with you what you have not forgiven. I entreat your grace, Lord, let me be seen before you at all times without sins and blemishes so that I can praise your worshipful and praiseworthy name unceasingly and the name of your onlybegotten Son and your Holy Spirit. Now and forever. Another one for before the offering Make me worthy and give me, Lord God, through your mercies that I may offer you alone all my thoughts so that you may purify

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me from all sin and be forgiven all my sin and so that nothing in me may be glorified which is against you and which hinders me from approaching you. Now, Lord, I approach you to implore you […] for your entire flock. For everything I own in spiritual possession. So that you may forgive me and your rational sheep as a merciful and greatly gracious God now and forever. Another one for before the Anaphora which should have been written first Look at us Lord God, with love at this hour. Let the diligent ones who worked in your vineyard from morning till evening implore you instead of us: Adam the first and king of all creatures; Abel the innocent one who was killed on account of your hope; Noah who depicted the holy church; Melchizedek the pure high priest; Job who did good deeds; Abraham who heard your voice; Isaac who saw you in his bondage; Jacob who was amazed by your cross, Joseph who carried chains; Moses who led your flock; Aaron who walked in the holy place; Ezekiel who saw your chariot; Isaiah who proclaimed your conception; Zachariah who proclaimed your epiphany; Joshua who accepted your commandments; Samuel who was brought up in your holy place; David who sang your praises; the prophets who worked in your land; the apostles who sowed, weeping; the martyrs who were burned joyfully; confessors who suffered torment; the mourners who loved fasting; the faithful who toiled in prayer; with them and among them, for the sake of your entire holy church, let your glorious mother the holy virgin Mary implore you. May they say to you for my sake and for the sake of all your faithful servants: what is this sinner and what are his faults? And let the abundant signed ones of your divinity go out and let the letters of my debts and sins and of all your people in faith be blotted out through the prayers of the righteous and just, those whose names we have remembered before this your holy altar. And consider me, Lord, as a wretched and weak one who is in need of mercy. Forgive and purify me and accept me in your compassion. Visit me, together with your great mercy and make me worthy of your good things forever. And I offer you purely a rational and bloodless sacrifice,

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all the days of my lives together with your Father and your Holy Spirit, now and forever. Again a prayer which the priest prays privately while he is on his knees before the table of life, before he begins celebrating the liturgy: Great priest and high priest who accepts offerings, Christ our God who offered himself to his Father willingly. Through the purity of his soul he made him content with his sacrifice of himself to God the Father, for our humanity which he was angry with and he united the heavenly ones with those below. He made peace for all through his own blood. You with your great mercy and compassion Lord of all; accept my weakness which stands before you at this moment and do not look at the dirt of my soul and deprive your people of the sanctity of your Holy Spirit, because of my own faults and trespasses. Do not turn away and cause your rational flock to hear [rejection], at this hour when you examine the feebleness of my mind. Do not, Lord, place your grace and mercy at a distance from your household as you investigate the unlawfulness which I have committed. Do not bellow, Lord, over the offering of those who carry your name because of the trespasses and sins which my hands have committed. Do not turn away, Lord, and scorn these offerings which have been put before you because of the corruption of my soul and the faults of my body. Do not look at me as on a sinner and polluted one and because of me get angry with your people. Do not remember my filth, blemish and pollution. Do not [not] answer my prayer which I have asked of you, namely mercy and forgiveness of debts, for your church which has been gathered before you at this moment. Do not remember, Lord, despicable speech which my mouth has spoken. And because of this you hold back your gift from those who are saved and bought with your precious blood. But bow down your ear Lord and listen to my supplication and forgive my debts, wash away the blemish of my sins, purify the impurity of my heart, whiten the dirt of my thoughts with the hyssop of your compassion. Purify my mind from all filth of sin. Raise a guard for my lips and my mind so that they do not speak feeble things, shameful thing or disgraceful things so that you do not become

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‫‪exhausted by evil and feeble thoughts. These thoughts which‬‬ ‫‪come over me both in waking state and sleeping state. Keep in my‬‬ ‫‪mind the fear of your fearful judgment that at your second coming‬‬ ‫‪everyone will stand trial. Let us not engage in empty lessons and‬‬ ‫‪filthy thoughts. Allow me, Lord, to with purity of soul and body‬‬ ‫‪to call and supplicate and receive mercy, compassion and‬‬ ‫‪forgiveness of sins for myself and for your entire flock at this‬‬ ‫‪moment and at all times. In all and for all let us be visited by your‬‬ ‫‪grace so that we can raise praise, honor and thanksgiving to Christ‬‬ ‫‪our God, to your Father and your holy Spirit who is worthy of‬‬ ‫‪worship, life-giver and of the same ousia as you, now and forever.‬‬ ‫‪Amen.‬‬ ‫‪Syriac Text‬‬

‫ܥܠ ܚܝܠܐ ܘܥܘܕܪܢܐ ܕܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܟܬܒܝܢܢ‪...‬‬ ‫ܩܕܡܝܬ ܨܠܘܬܐ ܕܡܨܠܐ ̇‬ ‫ܠܗ ܩܫܝܫܐ ܒܝܬ ܠܗ ܠܢܦܫܗ ܘܣܐܡ ܬܠܬܐ ܒܘ̈ܪܟܐ‬ ‫ܥܠ ܬܪܥܐ ܕܡܕܒܚܐ ܘܐܡܪ ܥܡ ܒܘ̈ܪܟܐ ܫܘܒܚܐ ܠܐܒܐ ܘܠܒܪܐ ܘܠܪܘܚܐ‬ ‫̈‬ ‫ܙܒܢܝܢ‪ .‬ܘܡܬܦܫܛ ܘܐܡܪ‪.‬‬ ‫ܩܕܝܫܐ ܬܠܬ‬ ‫̈‬ ‫ܟܕ ̈ܪܣܝܣܝܢ ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ ܬܐܪܬܐ ܒܝܫܬܐ‪ .‬ܢܫܬܘܐ ܕܢܥܘܠ ܠܩܕܘܫ‬ ‫̈ܩܘܕܫܝܟ ܪܡܐ ܘܡܥܠܝܐ ܘܕܟܝܐܝܬ ܘܙܗܝܐܝܬ ܘܩܕܝܫܐܝܬ ܢܩܘܡ ܩܕܡ‬ ‫ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ ܘܢܟܗܢ ܠܟ ̈‬ ‫ܕܒܚܐ ̈ܪܘܚܢܐ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‪.‬‬ ‫ܨܠܘܬܐ ܕܡܨܠܐ ̇‬ ‫ܠܗ ܩܫܝܫܐ ܒܝܢܬ ܠܗ ܠܢܦܫܗ )ܡܐ ܕܥܐܠ( ܠܩܕܘܫ ܩܘܕܫܝܢ‬ ‫̈‬ ‫ܓܘܝܐ‪ .‬ܘܣܐܡ ܬܠܬ ܒܘ̈ܪܟܐ ܩܕܡ ܦܬܘܪ ܚܝܐ ܘܐܡܪ ܫܘܒܚܐ ܠܐܒܐ‬ ‫ܘܠܒܪܐ ܘܠܪܘܚܐ ܩܕܝܫܐ ܬܠܬ ܙܒܢܝܢ ܘܡܬܦܫܛ܆‬ ‫ܡܪܝܐ ܗܘ ܕܒܛܝܒܘܬܟ ܩܪܝܬܢܝ ܟܕ ܠܐ ܫܘܐ ܐܢܐ ܠܬܫܡܫܬܐ ܕܝܠܟ‬ ‫ܪܘܚܢܝܬܐ܆ ܘܒ̈ܪܚܡܝܟ ܠܒܒܬܢܝ ܕܐܥܘܠ ܠܗܢܐ ܩܕܘܫ ̈‬ ‫ܩܘܕܫܐ ܕܝܠܟ ܓܘܝܐ܆‬ ‫ܘܒܚܢܢܟ ܚܝܠܬܢܝ ܕܐܩܘܡ ܩܕܡ ܦܬܘܪܐ ܕܝܠܟ ܩܕܝܫܐ܆ ܘܠܘܬܟ ܦܪܪܣܝܐܝܬ‬ ‫̈‬ ‫ܐܡܠܠ ܐܢܬ ܫܟܢ ܠܝ ܛܝܒܘܬܐ ܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܐܢܗܪ ̈‬ ‫ܟܣܝܐ‬ ‫ܠܥܝܢܐ‬ ‫ܕܬܪܥܝܬܝ‪ .‬ܘܐܪܝܡ ܡܢ ܢܦܫܐ ܕܝܠܝ ܡܘܒܠܐ ܝܩܝܪܬܐ ̈‬ ‫̈‬ ‫ܕܚܘܒܐ ܘܕܚܛܗܐ‪.‬‬ ‫ܐܝܟܢܐ ܕܙܗܝܐܝܬ ܘܠܐ ܡܛܘܫܐܝܬ ܐܫܡܫ ܘܐܫܒܚ ܠܟ ܘܠܝܚܝܕܝܐ ܒܪܐ‬ ‫ܕܝܠܟ ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܗܫܐ‪.‬‬ ‫ܨܠܘܬܐ ܕܡܨܠܐ ̇‬ ‫ܠܗ ܩܫܝܫܐ ܒܝܬ ܠܗ ܠܢܦܫܗ ܡܐ ܕܡܣܩ ܠܚܡܐ ܘܢܘܩܝܐ‬ ‫ܥܠ ܦܬܘܪ ̈‬ ‫ܚܝܐ ܟܕ ܫܩܠ ܦܝܢܟܐ ܥܠ ܝܡܝܢܗ ܘܟܣܐ ܒܣܡܠܗ ܘܩܐܡ ܩܕܡ‬ ‫ܦܬܘܪ ̈‬ ‫ܚܝܐ ܘܐܡܪ܆‬

‫‪331‬‬

‫‪APPENDIX‬‬

‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܐܬܪܚܡ ܥܠܝܢ ܒܗܢܐ ܥܕܢܐ ܘܒܟܠܥܕܢܝܢ‪ .‬ܬܠܝܬܝܘܬܐ‬ ‫ܩܕܝܫܬܐ ܫܒܘܩ ܠܢ ̈‬ ‫̈‬ ‫ܘܚܛܗܝܢ ܒܗܢܐ ܥܕܢܐ ܘܒܟܠܥܕܢܝܢ‪ .‬ܬܠܝܬܝܘܬܐ‬ ‫ܚܘܒܝܢ‬ ‫ܩܕܝܫܬܐ ܩܒܠܝ ܩܘܪܒܢܐ ܗܢܐ ܡܢ ̈‬ ‫ܐܝܕܝܐ ܕܝܠܢ ̈ܚܛܝܐ ܥܠ ܡܕܒܚܟ ܡܠܝܠܐ‬ ‫̈‬ ‫ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ ܒܗܢܐ ܥܕܢܐ ܘܒܟܠܥܕܢܝܢ‪ .‬ܐܠܗܐ ܫܪܝ ܘܫܒܘܩ ܘܚܣܐ‬ ‫ܚܛܗܐ ̈‬ ‫̈‬ ‫ܘܣܟܠܘܬܐ ܘܡܬܥܒ̈ܪܢܘܬܐ ܕܝܠܢ ܘܕܟܠܗܘܢ ܐܝܠܝܢ ܕܩܪܝܢ ܘܡܦܝܣܝܢ‬ ‫ܠܟ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ ܒܗܢܐ ܥܕܢܐ ܘܒܟܠܥܕܢܝܢ‪ .‬ܐܠܗܐ ܥܒܕ ܕܘܟܪܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܗܝܡܢܐ ܕܩܕܡܘ ܫܟܒܘ‬ ‫ܥܢܝܕܐ‬ ‫ܘܠܐܚܝܢ ܘܠ̈ܪܒܢܝܢ ܘܠܟܠܗܘܢ‬ ‫ܠܐܒܗܝܢ‬ ‫ܛܒܐ‬ ‫̈‬ ‫̈‬ ‫ܥܠ ܣܒܪܟ ܒܗܢܐ ܥܕܢܐ ܘܒܟܠܥܕܢܝܢ‪ .‬ܝܬܝܪܐܝܬ ܕܝܢ ܠܚܝܐ ܘܡܝܬܐ‬ ‫ܕܡܛܠܬܗܘܢ ܡܬܩܪܒ ܩܘܪܒܢܐ ܗܢܐ܀‬ ‫̈‬ ‫ܨܠܘܬܐ ܕܡܨܠܐ ܠܗܝܢ ܟܗܢܐ ܒܥܕܢܐ ܕ̈ܪܐܙܐ ܒܝܢܬ ܩ̈ܪܝܢܐ‪ .‬ܐܢܟܐ ܕܠܚܡ‬ ‫ܕܢܨܛܠܝܢ̈‬ ‫ܐܫܘܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܕܒܠܒܐ ܫܚܝܩܐ ܘܪܘܚܐ ܡܟܝܟܬܐ ܘܒܬܐܪܬܐ‬ ‫̈‬ ‫ܘܚܘܫܒܐ ̈‬ ‫̈‬ ‫ܘܩܕܝܫܐ ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ‬ ‫ܙܗܝܐ‬ ‫ܕܟܝܬܐ ܘܒܬܪܥܝܬܐ ܡܨܠܠܬܐ‬ ‫ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܢܩܪܒ ܠܟ ܕܒܚܬܐ ܕܟܝܬܐ ܘܕܠܐ ܡܘܡܐ ܕܫܦܪܐ ܠܨܒܝܢܐ‬ ‫ܕܝܠܟ‪ .‬ܘܢܫܟܚ ̈ܪܚܡ ܘܚܢܢܐ ܩܕܡ ܪܒܘܬܟ ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ܀‬ ‫̈‬ ‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ ܠܟ ܡܪܝܐ ܠܪܝܚܐ ܒܣܝܡܐ ܟܠ ܚܘܫܒܐ‬ ‫ܕܝܠܢ ܘܡܠܬܐ ܘܥܒܕܐ ̈‬ ‫ܘܝܩܕܐ ̈ܫܠܡܐ ܘܕܠܐ ܡܘܡܐ ܕܫܦܪܝܢ ܠܐܠܗܘܬܟ‬ ‫̈‬ ‫ܝܘܡܬܐ ̈‬ ‫ܕܚܝܝܢ ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܘܗܫܐ܀‬ ‫ܟܠܗܘܢ‬ ‫ܕܒܚܬܐ ܡܩܒܠܬܐ ܕܬܘܕܝܬܐ ܕܟܝܬܐ ܢܫܬܘܐ ܕܢܩܪܒ ܠܒܣܝܡܘܬܟ ܐܠܗܢ‬ ‫ܪܒܐ ̇‬ ‫ܗܘ ܕܒܠܚܘܕܘܗܝ … ܡܢ ܟܠ ܘܕܟܐ ܡܢ ܟܠ ܘܪܡ ܡܢ ܟܠ ܕܟܝܘܬܐ‬ ‫ܘܢܨܝܚܘܬܐ ܕܟܝܢܐ ܗܘܠܢܝܐ ܘܠܐ ܗܘܠܢܝܐ‪ .‬ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ܀‬ ‫ܡܪܝܐ ܗܘ ܕܡܩܒܠ ܕܒܚܬܐ ܕܬܫܒܘܚܬܐ ܡܢ ܕܩܪܝܢ ܠܗ ܒܟܠܗ ܠܒܗܘܢ‪ .‬ܩܒܠ‬ ‫̈‬ ‫ܚܛܗܐ‬ ‫ܐܦ ܡܢܢ ܕܝܠܢ ܚ…ܕܒܚܬܐ ܗܕܐ ܕܡܩܪܒܝܢܢ ܠܟ ܒܥܕܢܐ ܗܢܐ ܚܠܦ‬ ‫ܕܝܠܢ ܘܕܥܡܐ ܕܝܠܟ ܡܗܝܡܢܐ ܘܬܬܪܥܐ ܘܬܬܢܝܚ ̇‬ ‫ܒܗ ܐܠܗܘܬܐ ܐܒܐ‬ ‫ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ܀‬ ‫̈‬ ‫̈‬ ‫ܥܒܕ ܡܪܝܐ ܕܘܟܪܢܐ ܗܟܢܐ ܛܒܐ ܒܥܕܢܐ ܗܢܐ‪ .‬ܠܐܒܗܝܢ ܘܠܐܚܝܝܢ ܘܠ̈ܪܒܢܝܢ‬ ‫ܡܗܝܡܢܐ ܥܠ ܡܕܒܚܐ ܕܝܠܟ ܡܠܝܠܐ ̇‬ ‫̈‬ ‫̈‬ ‫ܗܘ ܕܠܥܠ ܡܢ‬ ‫ܥܢܝܕܐ‬ ‫ܘܠܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܫܡܝܐ ܘܚܣܐ ܚܘܒܝܗܘܢ ܘܐܢܝܚ ܢܦܫܬܗܘܢ ܒܐܬܪܐ ܛܘܒܬܢܐ… ܒܘܣܡܐ‬ ‫̈‬ ‫̈‬ ‫ܠܥܒܕܝ… ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܗܫܐ܀‬ ‫ܘܚܕܘܬܐ ܗܘ ܕܡܛܝܒ ܠܟ‬ ‫ܐܠܗܐ ܡܠܬܐ ܕܐܬܒܣܪ ܚܠܦ ̈ܚܛܝܐ ܒܨܒܝܢܗ ܘܐܪܙ ܠܢ ܬܫܡܫܬܐ ܗܕܐ‬ ‫ܐܠܗܝܬܐ ܐܝܟܢܐ ܕܕܟܝܐܝܬ ܘܩܕܝܫܐܝܬ ܢܫܡܫ ܘܢܟܗܢ ܠܗ ܕܒܚܐ ܗܢܐ‬ ‫̈‬ ‫ܡܠܝܠܐ ܘܪܘܚܢܝܐ‪ .‬ܗܒ ܘܫܟܢ ܠܢ ܒܛܝܒܘܬܟ ܕܥܡ ̈ܪܝܫܝ ̈‬ ‫ܘܟܗܢܐ ܕܫܪܪܐ‬ ‫ܟܗܢܐ‬ ‫ܒܥܠܡܟ ܚܕܬܐ ܒܢܘܗܪܟ ܡܬܘܡܝܐ ܥܠ ܡܕܒܚܟ ܡܠܝܠܐ ܗܘ ܕܠܥܠ ܡܢ‬ ‫ܫܡܝܐ ܢܫܡܫ ܘܢܟܗܢ ܠܟ ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ ܪܝܫ ܟܗܢܐ ܕܫܪܪܐ ܘܗܫܐ܀‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

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‫ܕܒܚܐ ܕܚܠܦ ̈ܚܛܝܐ ܐܬܩܪܒ ܨܒܝܢܐܝܬ ܠܐܒܐ ܕܝܠܗ ܡܫܒܚܐ܆ ܘܒܕܡܗ‬ ‫̈‬ ‫ܕܚܛܗܝܢ ܘܕܟܠܗܘܢ ܐܝܠܝܢ ܕܡܗܝܡܢܝܢ ܒܗ ܩܒܠ ܕܒܚܬܐ‬ ‫ܩܕܝܫܐ ܥܒܕ ܕܘܟܝܐ‬ ‫ܕܬܘܕܝܬܐ ܕܒܥܕܢܐ ܗܢܐ ܡܩܪܒܝܢܢ ܠܟ ܠܐ ܣܢܝܩܐ ܘܠܐ ܚܣܝܪܐ‪ .‬ܘܫܟܢ ܠܢ‬ ‫̈ܪܚܡܝܟ ܘܚܢܢܟ ܘܛܝܒܘܬܟ ܬܚܣܐ…‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ‬ ‫]ܡܫܝܚܐ ܐܠܗܐ ܗܘ ܓܢܝܙܐ ܘܡܥܠܝܐ ܘܐܚܝܕ ܟܠ ܒܚܝܠܐ ܕܡܠܬܗ‬ ‫ܐܚܪܢܐ ܕܩܕܡ ܐܢܦܘܪܐ‬ ‫ܡܪܝܐ ܐܠܗܐ ܗܘ ܪܒ ܫܡܐ ܘܕܚܝܠܐ ܒܫܡܝܐ ܘܥܠ ̇‬ ‫ܟܠܗ ܥܡܪܬܐ‬ ‫ܐܚܪܢܐ ܕܩܕܡ ܐܢܦܘܪܐ‬ ‫̈‬ ‫ܐܠܗܐ ܗܘ ܪܒܐ ܗܘ ܡܬܘܡܝܐ ܗܘ ܝܕܘܥܐ ܕܟܣܝܬܐ‬ ‫ܦܪܘܡܝܘܢ ܕܩܕܡ ܐܢܦܘܪܐ‬ ‫ܬܫܒܘܚܬܐ ܘܬܘܕܝܬܐ ܘܗܕܪܐ ܘܩܘܠܣܐ ܘܪܘܡܪܡܐ ܕܥܡ ܣܥܘܪܘܬܐ‬ ‫ܙܗܝܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܘܚܘܫܒܐ ̈‬ ‫ܘܩܕܝܫܐ ܘܪܝܚܐ ܒܣܝܡܐ ܕܗܝܡܢܘܬܐ‬ ‫ܕܥܒܕܐ ܛܒܐ‪.‬‬ ‫̈‬ ‫ܫܪܝܪܬܐ ܘܪܝܫܝܬܐ ܘܡܩܒܠܬܐ‪ .‬ܘܕܘܒ̈ܪܐ ܢܨܝܚܐ ܕܠܐ ܡܝܘܬܘܬܐ ܢܩܪܒ ܠܪܝܫ‬ ‫ܟܘܡܪܐ ܕܝܠܢ ܡܫܝܚܐ‪ .‬ܘܕܒܚܐ ܚܣܝܐ ܘܩܕܝܫܐ‪ .‬ܕܗܘ ܒܩܢܘܡܗ ܥܒܕ ܕܘܟܝܐ‬ ‫̈‬ ‫ܕܚܛܗܝܢ ܘܚܣܝ ܠܬܒܝܠ ܒܕܒܝܚܘܬܗ ܕܠܗ ܝܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ‬ ‫̈‬ ‫ܥܡ ܐܒܘܗܝ ܛܘܒܬܢܐ ܪܘܚܗ ܩܕܝܫܐ ܡܥܒܕ ܚܝܐ ܗܫܐ‪.‬‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ‬ ‫ܐܠܗܐ ܗܘ ܕܒܫܪܪܐ ܐܝܬܝܟ ܡܠܦܢܐ ܛܒܐ‪.‬‬ ‫ܬܘܒ ܐܚܪܢܐ ܕܩܕܡ ܐܢܦܘܪܐ‬ ‫̈‬ ‫ܕܥܠܡܐ ܡܪܝܐ܆ ܗܘ ܕܠܐ ܣܦܩܝܢ‬ ‫ܡܪܐ ܛܒܐ ܘܒܣܝܡܐ ܘܥܒܘܕܐ ܘܡܚܝܢܐ‬ ‫̈‬ ‫̈‬ ‫ܘܠܫܢܐ ܕܟܠܗܘܢ ܒ̈ܪܝܐ ܕܢܠܚܡܘܢ ܬܫܒܘܚܬܐ ܐܝܟ ܕܙܕܩ ܠܚܕܐ ܡܢ‬ ‫ܦܘܡܐ‬ ‫̈‬ ‫ܛܝܒܘܬܐ ܕܪܒܘܬ ܫܒܝܚܘܬܟ‪ .‬ܕܠܢ ܗܢܘܢ ̈ܪܚܝܩܐ ܘܡܣܠܝܐ ܕܒܚܫܘܟܐ‬ ‫ܕܚܛܝܬܐ ܐܝܬܝܢ ܗܘܝܢ‪ .‬ܡܘܗܒܬܐ ܗܕܐ ܠܢ ܒܠܚܘܕܝܢ ܦ̈ܪܝܩܝ ܒܫܡܟ‬ ‫ܐܓܥܠܬ܆ ܕܠܐ ̈‬ ‫ܠܐܒܗܬܐ ̈‬ ‫̈‬ ‫̇‬ ‫ܘܢܒܝܐ ܕܡܢ‬ ‫ܐܟܘܬܗ ܐܦܠܐ‬ ‫ܠܡܠܐܟܐ ܐܬܝܗܒ‬ ‫̈‬ ‫ܩܕܝܡ܆ ܐܝܟܢܐ ܕܐܢܬ ܠܟ ܠܢܟܣܬܐ ܚܠܦܝܢ ܕܝܠܢ ܠܐ ܫܘܝܐ ܝܗܒܬ܆‬ ‫ܘܡܐܬܟܠܢܐ ܘܡܫܬܬܝܢܐ ܡܛܠ ܚܘܒܟ ܠܐ ܡܬܡܫܚܢܐ ܠܢ ܗܘܝܬ܆‬ ‫ܕܒܦܓܪܟ ܘܕܡܟ ̈ܡܥܒܕܝ ̈‬ ‫ܚܝܐ ܐܡܝܢܐܝܬ ܠܢ ܬܒܣܡ ܦܘܛܡܐ ܕܠܐ ܛܠܩ‬ ‫ܘܠܐ ܡܘܦܐ ܡܢ ̈‬ ‫̈‬ ‫ܢܦܫܬܢ ܡܢܐ ܐܢܬ ܠܢ ܕܢܦܪܥܟ ܥܠ ܐܦܝ ܡܘܗܒܬܐ‬ ‫ܕܐܝܟ ܗܕܐ‪ .‬ܚܢܢ ܗܢܘܢ ܕܠܝܬ ܠܢ ܡܕܡ ܕܠܘ ܢܣܝܒܐ ܗܘ ܡܢܟ ܡܢ ܐܝܟܐ‬ ‫ܐܝܬ ܠܢ ܦܘܡܐ ܕܐܝܟ ܕܫܘܐ ܐܢܬ ܢܒܪܟܘܢܟ‪ .‬ܐܦܠܐ ̈‬ ‫ܠܫܢܐ ܕܫܠܗܒܝܬܐ‬ ‫̈‬ ‫ܡܫܡܫܢܝܟ ̈‬ ‫ܩܕܝܫܐ ܒܟܝܢܐ ܠܐ ܡܫܬܪܝܢܐ ܡܢ ܛܝܒܘܬܟ ܐܝܬܝܗܘܢ ܡܘܦܝܢ‬ ‫ܠܩܘܠܣܟ‪.‬‬

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‫ܘܒܕܓܘܢ ܟܕ ܕܡܝܪܐܝܬ ܡܬܒܩܝܢ ܦܝܫܝܢܢ ܒܗܝ ܕܠܐ ܡܬܩܪܒܢܐ ܘܠܐ‬ ‫ܡܬܒܨܝܢܐ ܘܠܐ ܡܬܡܠܠܢܐ ܘܠܐ ܡܬܗܘܢܢܐ ܠܟ ܡܝܩܢܝܢܢ‪ .‬ܗܘ ܕܟܠܝܘܡ‬ ‫ܡܬܐܟܠ ܐܢܬ ܘܠܐ ܓܡܪ ܐܢܬ‪ .‬ܘܡܫܬܐ ܐܢܬ ܘܠܐ ܓܡܪ ܐܢܬ‬ ‫̈‬ ‫ܠܥܝܢܐ‬ ‫ܘܡܬܦܠܓ ܐܢܬ ܘܠܐ ܡܘܦܐ ܐܢܬ‪ .‬ܘܟܕ ܒܬܗܪܐ ܗܢܐ ܕܠܐ ܣܟܐ‬ ‫ܕܬ̈ܪܥܝܬܢ ܡܩܬܝܢܢ ܡܬܓܪܓܚܢܐܝܬ ܠܟ ܫܐܠܝܢܢ ܕܠܐ ܠܚܘܝܒܐ ܘܠܐ‬ ‫̈‬ ‫ܡܚܝܢܐ ܢܗܘܘܢ ܠܢ‪ .‬ܠܐ ܠܕܝܢܐ ܘܠܐ ܠܬܒܥܬܐ‬ ‫ܠܩܘܛܪܓܐ ̈ܪܐܙܐ ܗܠܝܢ‬ ‫ܕܬܡܢ‪ .‬ܠܐ ܠܒܗܬܬܐ ܘܠܐ ܠܟܘܐܪܐ ܕܩܕܡ ܪܒܘܬܟ‪ .‬ܐܠܐ ܠܚܘܣܝܐ‬ ‫ܘܠܫܘܒܩܢܐ ܘܠ̈ܪܚܡܐ ܘܠܚܢܢܐ ܠܓܗܝܬܐ ܕܡܢ ̈‬ ‫ܒܝܫܬܐ ܘܠܫܘܙܒܐ ܡܢ ܚܛܝܬܐ‬ ‫ܘܠܥܪܘܩܝܐ ܕܡܢ ܛܐܡܘܬܐ ܒܣܪܢܝܬܐ ܘܪܘܚܢܝܬܐ ܘܠܡܥܒܪܬܐ ܕܠܐ‬ ‫ܕܒܫܒܝܠܐ ܗܘ ܒܛܝܠܐ ܕܡܡܦܩܢܐ ܐܚܪܢܐ ܩܢܛܐ ܪܕܝܐ‪ .‬ܘܠܦܠܝܪܘܦܪܝܐ ܕܩܕܡ‬ ‫ܒܐܡܐ ܕܝܠܟ ܡܠܝܬ ܪܬܝܬܐ ܘܕܚܠܐ ܘܣܘܪܕܐ ܘܒܝܘܡܐ ܗܘ ܕܟܠܢܫ ܣܢܝܩܐ‬ ‫ܐܝܬܘܗܝ ܕܡܢ ܗܪܟܐ ܟܕ ܠܡܟܗܢܢܘܬܐ ܗܕܐ ܪܐܙܢܝܬܐ ܐܬܡܛܝܢܢ ܘܥܠ ܗܝ‬ ‫ܒܗ ̈‬ ‫ܟܕ ܡܦܝܣܝܢܢ ܕܠܐ ܢܬܚܙܐ ̇‬ ‫ܒܗܝܬܐ ܘܬܒܝ̈ܪܐ ܡܪܝ ܩܕܡܝܟ‪ .‬ܠܐ ܡܪܝ‬ ‫ܬܫܕܐ ܠܢ ܡܢ ܚܓܟ ܗܘ ܪܘܚܢܝܐ ܠܐ ܬܛܪܖܕ ܠܢ ܡܢ ܒܘܣܡܐ ܗܘ ܕܠܥܠܡ‪.‬‬ ‫ܚܢܢ ܗܢܘܢ ܕܡܢ ܒܘܣܡܟ ܐܫܬܘܕܝܬ ܠܢ ܕܢܣܒ ܠܐ ܬܡܝܬ ܠܢ ܡܘܬܐ ܗܘ‬ ‫ܬܢܝܢܐ ܕܠܐ ܢܒܛܠ ܡܢܢ ܚܡܝܪܐ ܕܦܓܪܟ ܩܕܝܫܐ ܠܐ ܬܩܝܡ ܠܡ ܒܐܬܪܐ‬ ‫̈‬ ‫̈‬ ‫ܒܗܕܡܝܢ‪ .‬ܠܐ‬ ‫ܕܨܗܘܢܐ ܕܠܐ ܢܬܦܝܓ ܡܢܢ ܕܡܟ ܝܩܝܪܐ‪ .‬ܗܠܝܢ ܕܡܡܙܓܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܬܟܘܐ ܣܦܘܬܢ ܕܐܬܡܫܚܝ ܒ̈ܪܐܙܝܟ ܡܚܝܢܐ‪ .‬ܠܐ ܢܫܡܥܢ ܩܠܐ ܡܫܟ̈ܪܐ‬ ‫ܘܕܚܝܠܐ ̈‬ ‫̈‬ ‫ܐܕܢܐ ܕܝܠܢ‪ .‬ܕܠܨܘܬܐ ̈‬ ‫ܕܡܠܝܟ ̈‬ ‫̈‬ ‫ܕܢܫܡܥܢ‪ .‬ܠܐ ܬܚܫܟ‬ ‫ܚܝܝܬܐ‬ ‫̈‬ ‫ܒܥܡܛܢܐ ܕܓܗܢܐ ܠܥܝܢܐ ܕܝܠܢ ܕܢܗ̈ܪܝ ܒܢܘܗܪܐ ܕܗܝܡܢܘܬܟ‪ .‬ܠܐ ܬܐܣܘܪ‬ ‫̈‬ ‫̈‬ ‫ܒܚܘܦܢܝܗܝܢ ܡܙܝܚܝܢ ܠܐ ܢܬܚ̈ܪܒܢ ̈ܪܓܠܐ‬ ‫ܠܐܝܕܝܐ ܕܝܠܢ ܕܠܟ‬ ‫ܬܦܟܘܪ ܓܘܙܠܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܬܝ ܕܢܩܘܡܢ ܘܒܬܫܡܫܬܟ ܡܕܝܠܢ‪ .‬ܠܐ ܢܗܘܐ ܐܘܟܠܐ‬ ‫ܕܝܠܢ ܕܠܗܝܟܠܟ‬ ‫̈‬ ‫ܠܬܘܠܥܐ ܕܠܐ ܡܝܬܐ‪ .‬ܚܢܢ ܗܢܘܢ ܕܐܡܝܬܢܢ ܗܕܡܝܢ ܕܒܐܪܥܐ ܘܟܠܝܘܡ‬ ‫ܡܢܟ ܘܒܟ ܡܬܒܣܡܝܢܢ‪ .‬ܠܐ ܬܫܢܩ ܠܢ ܒܨܗܝܐ ܒܓܘ ܝܩܕܢܐ ܘܢܒܥܐ ܒܪܝܫ‬ ‫ܚܨܪܐ ̈‬ ‫ܡܝܐ ܠܪܘܛܒ ܠܫܢܢ ܒܕܡܘܬ ܗܘ ܥܬܝܪܐ‪ .‬ܚܢܢ ܗܢܘܢ ܕܠܟ ܒܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܐܚܝܕܝ ܥܘ̈ܪܐ ܐܘܟܠܐ ܘܫܩܝܐ ܣܒܥܢܢ ܠܐ ܬܫܕܪ ܠܢ ܥܡ ܠܝܛܐ ܠܢܘܪܐ ܕܚܢܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܗܢܘܢ ܕܡܢ ܟܠ ̈‬ ‫ܘܫܩܩܐ ܘܫܘܩܐ ܠܫܪܘܬܐ ܗܕܐ ܙܡܢܬ‬ ‫ܘܒܝܫܬܐ‬ ‫ܣܝܓܐ‬ ‫ܘܩܪܝܬ‪ .‬ܘܒ̈ܪܝܟܘܗܝ ܕܐܒܘܟ ܠܢ ܫܡܗܬ‪ .‬ܘܓܢܘܢܐ ܕܢܘܗܪܐ ܘܡܠܟܘܬܐ‬ ‫ܕܫܡܝܐ ܠܢ ܡܠܟܬ‪ .‬ܐܠܐ ܗܪܟܐ ܘܬܡܢ ܩܕܡܝܟ ܡܒܘܥܐ ̈‬ ‫ܕܚܝܐ ܢܬܒܣܡ‪.‬‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܕܗܘܘ ܘܗܘܝܢ ܕܩܕܡܘ ܐܫܬܘܬܦ ܒܛܥܡܬܗ‬ ‫ܘܒܗ ܠܟܠܗܘܢ‬ ‫̈‬ ‫ܒܥܠܡܐ ܗܢܐ‪ .‬ܡܢ ܕܝܢ ܕܚܕܬܐܝܬ ܥܡ ܩܕܝܫܝܟ ܒܡܠܟܘܬܟ ܕܢܫܬܐ ܐܫܘܐ‪.‬‬ ‫ܐܝܟܢܐ ܕܟܕ ܥܦܝܦܐܝܬ ܠܟ ܢܣܒܝܢܢ ܫܪܝܪܐܝܬ ܒܝܬ ܡܫܪܝܐ ܠܥܡܘܪܝܐ‬ ‫ܗܝܟܠܐ ̈‬ ‫ܕܐܝܩܪܟ ܢܗܘܐ ̈‬ ‫ܕܟܝܐ ܘܕܢܝܚܐ ܕܝܠܟ ܢܬܚܙܐ‪ .‬ܘܒܚܕܐ ܓܘܕܐ‬ ‫̈‬ ‫ܝܡܝܢܝܬܐ ܐܚܕܐ ܒܪܬ ܩܠܐ ܡܪܘܙܢܝܬܐ ܒܚܕ ܒܝܬ ܨܘܒܐ ܒܗܝܠܐ‪ .‬ܥܡ ܟܢܫܐ‬ ‫̈‬ ‫̈‬ ‫ܘܫܡܝܢܐ ܗܢܘܢ ܕܐܚܒܘܟ ܐܚܒܬ ܐܢܘܢ ܣܓܝܐܝܬ ܫܘܒܚܐ‬ ‫ܦܫܝܛܐ‬ ‫ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܢܩܪܒ ܠܟ ܘܠܐܒܘܟ ܡܒܪܟܐ ܘܛܘܒܬܢܐ ܘܠܪܘܚܐ ܕܝܠܟ‬ ‫ܩܕܝܫ ܒܟܠ ܘܛܒܐ ܘܣܓܝܕܐ ܘܡܥܒܕ ̈‬ ‫ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ ܗܫܐ‪.‬‬ ‫ܐܚܪܢܐ ܕܩܕܡ ܐܢܦܘܪܐ‪.‬‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

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‫̈‬ ‫ܡܢܘܬܐ ܒܡܥܒܕܢܘܬܐ‪ .‬ܣܟܐ‬ ‫ܡܫܝܚܐ ܐܠܗܢ ܗܘ ܦܫܝܛܐ ܒܟܝܢܐ ܘܣܓܝ‬ ‫ܕܢܡܘܣܐ ܘܫܪܪܐ ܕܛܝܒܘܬܐ ܘܕܟܐܢܘܬܐ ܚܡܝܪܐ ܕܕܟܝܘܬܐ ܘܕܫܦܝܘܬܐ‬ ‫ܕܐܬܬܠܝܫ ܒܓܒܝܠܬܐ ܕܝܠܢ ܟܕ ܗܘܐ ܒܪܢܫܐ ܫܪܝܪܐܝܬ ܘܡܫܡܠܝܐܝܬ ܘܠܐ‬ ‫ܡܫܬܚܠܦܢܐܝܬ ܟܕ ܐܬܚܝܕ ܩܢܘܡܐܝܬ ܠܒܣܪܐ ܡܢܦܫܐ ܘܡܡܕܥܐ ܕܥܬܪ‬ ‫̇‬ ‫ܡܢܗ ܕܫܘܝܚܘܬܐ ܕܠܘܬܗ ܗܝ ܕܠܐ ܚܛܗ ܘܕܠܐ ܥܕܠܝ ܢܗܘܐ܆ ܟܠܝܗܝ ܓܝܪ‬ ‫ܕܫܥܬܐ ܠܘ ܡܢ ܡܚܝܠܘܬܐ ܘܠܐ ܚܫܘܫܘܬܐ ܘܠܐ ܡܬܚܒܠܢܘܬܐ ܘܠܐ‬ ‫ܡܝܘܬܘܬܐ ܥܕ ܩܝܡܬܐ ܬܡܬܡܠܐ‪ .‬ܐܝܟܢܐ ܕܡܘܬܗ ܢܫܪܐ ܠܚܒܠܐ‬ ‫̈‬ ‫ܚܛܗܐ ܘܡܪܝܡ ܠܥܠ ܡܢ‬ ‫ܕܒܩܒ̈ܪܐ ܟܘܡܪܐ ܕܟܝܐ ܘܕܠܐ ܒܝܫܘ ܕܦܪܝܩ ܡܢ‬ ‫ܟܠܗܘܢ ̈‬ ‫ܫܡܝܐ ܘܥܠ ܠܡܫܟܢܐ ܡܫܡܠܢܐ ܦܪܨܘܦܗ ܕܐܒܐ ܕܠܐ ܥܒܝܕ‬ ‫̈‬ ‫̈‬ ‫ܒܐܝܕܐ ܘܐܬܚܙܝ ܩܕܡܘܗܝ‪ .‬ܠܘ ܡܛܠ ܬܕܟܝܬܗ ܐܠܐ ܚܠܦ ܚܝܘܗܝ ܕܥܠܡܐ‪.‬‬ ‫ܡܕܒܚܐ ܡܕܟܝܢܐ ܕܟܠܗ ܥܒܕܐ ܕܗܘܢܐ ܕܒܝܕ ܬܐܘܪܝܐ ܗܝ ܡܣܩܬܗ ܕܢܚ‬ ‫ܕܠܐ ܣܘܝܟ‪ .‬ܘܐܝܬܘܗܝ ܥܠ ܝܡܝܢܗ ܕܐܠܗܐ ܐܒܐ ܘܒܥܐ ܚܠܦܝܢ‪ .‬ܬܘܪܐ‬ ‫ܕܦܛܡܐ ܐܡܪܗ ܕܐܠܗܐ ܚܝܐ‪ .‬ܕܥܠ ܨܠܝܒܐ ܒܡܨܥܬܐ ܕܥܡܪܬܐ‬ ‫ܐܬܢܟܣ‪ .‬ܘܒܪܘܚܐ ܕܠܥܠܡ ܢܦܫܗ ܩܪܒ ܐܠܗܐ ܐܒܘܗܝ ܘܒܕܡܗ ܚܣܝܐ‬ ‫ܠܡܬܥܡܪܢܝܬܐ ܕܟܝ‪ .‬ܦܨܚܐ ܕܝܠܢ ܫܪܝܪܐ ܕܢܚܬ ܠܐ ܗܘܠܢܐܝܬ ܡܢ ܫܡܝܐ‬ ‫ܕܚܝܐ‪̈ .‬ܪܐܙܐ ̈‬ ‫ܘܗܘܐ ܠܚܡܐ ̈‬ ‫ܩܕܝܫܐ ܕܡܣܒܗܝܢ ܒܐܢܫܘܬܗ ܠܐ‬ ‫ܡܬܡܠܠܢܝܬܐ‪ .‬ܗܘ ܕܒܝܕ ܡܦܪܢܣܢܘܬܗ ܣܓܝܐܬ ܦܘ̈ܪܢܣܐ ܕܦܘܪܩܢܐ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܫܩܠ ܠܚܡܐ ܘܚܡܪܐ ܡܙܝܓܐ‪ .‬ܗܠܝܢ ܕܝܬܝܪ ܡܢ ܟܠ ܠܬܘܪܣܝܐ‬ ‫ܕܐܢܫܐ‪ .‬ܒܥܠܝܬܐ ܗܝ ܩܕܝܫܬܐ ܩܕܡ ̈‬ ‫ܒܢܝ ܪܐܙܗ ܘܠܗܘܢ ܫܘܬܦܗ ܘܐܫܬܘܬܦ‬ ‫ܥܡܗܘܢ‪ .‬ܘܥܒܕܗ ܦܓܪܗ ܘܕܡܗ‪ .‬ܘܗܘܐ ܗܕܐ ܫܪܝܪܐܝܬ ܩܢܘܡܗ ܚܕܬܐ‬ ‫ܕܒܕܡܐ ܐܫܬܪܪ ܕܠܐ ܣܟ ܡܡܠܟ ܥܠܘܗܝ ܘܒܛܠ ܘܐܠܦ ܕܣܒܝܣܐܝܬ‬ ‫ܢܬܩܪܒ ܥܘܗܕܢܐ ܐܡܝܢܐ ܕܡܘܬܗ ܘܕܩܝܡܬܗ ܢܝܚܬܐ ܘܕܘܟܝܐ ̈‬ ‫ܠܚܝܐ‬ ‫ܘܠܡܝܬܐ ܕܒܗ ܡܬܚܣܝܢ ܡܢ ̈‬ ‫ܣܘܝܒܐ ܗܠܝܢ ܕܐܝܟ ̈‬ ‫̈‬ ‫ܠܒܝܫܝ ܒܣܪܐ‬ ‫ܐܬܛܐܡܝܘܗܝ ܡܢ ܒܬܪ ܥܡܕܐ ܐܠܗܝܐ‪ .‬ܕܒܟܝܢܐ ܡܢ ܠܚܡܐ ܗܘ ܫܚܝܡܐ‬ ‫ܒܚܕܝܘܬܐ ܕܝܢ ܕܠܡܪܝܐ ܦܓܪܐ ܘܕܡܐ ܕܐܠܗܐ ܚܝܐ ܘܡܥܒܕ ̈‬ ‫ܚܝܐ‬ ‫ܘܡܫܟܚܐ ܕܠܐ ܚܫܘܫܘܬܐ ܘܠܐ ܡܬܚܒܠܢܘܬܐ ܠܘ ܟܕ ܡܫܬܚܠܦ ܠܒܣܪܐ‬ ‫ܘܕܡܐ ܟܝܢܐܝܬ ܐܠܐ ܒܬܘܩܦܐ ܕܨܠܘܬܐ ܟܗܢܝܬܐ ܘܒܩܪܝܬܐ ܕܪܘܚܐ‬ ‫ܩܕܝܫܐ ̈‬ ‫ܒܡܠܐ ̈ܪܐܙܢܝܬܐ ܡܬܬܠܘܬ ܠܩܢܘܡܗ ܕܐܠܗܐ ܡܠܬܐ ܘܗܘܐ ܚܕ‬ ‫̈‬ ‫ܬܘܪܣܝܐ ܕܠܐ ܓܡܪ ܐܘ ܡܬܛܠܩ ܡܢ ܢܣܘܒܘܗܝ‪ .‬ܘܕܐܡܝܢܐܝܬ ܡܟܬܪ‪.‬‬ ‫ܐܝܟܢܐ ܕܒܩܝܡܬܐ ܠܟܠܚܕ ܐܝܟ ܕܠܟܠܗ ܢܥܡܪ ܒܢܦܫܐ ܕܟܝܐܝܬ ܘܒܦܓܪܐ‬ ‫ܩܕܝܫܐܝܬ‪ .‬ܘܢܐܚܐ ܐܢܘܢ ܒܗ ܓܡܝܪܐܝܬ ܟܕ ܡܠܘܬ ܘܡܚܝܕ ܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܒܗܕܡܘܗܝ‪ .‬ܐܢܬ ܗܫܐ ܝܨܘܦܐ ̈‬ ‫ܕܢܦܫܬܢ ܗܘ ܕܚܘܝܬ ܠܢ‬ ‫ܕܚܝܝܢ ܘܡܥܕܪܢܐ‬ ‫ܒܚܢܢܟ ܣܒܪܐ ܗܢܐ ܕܦܘܪܩܢܐ‪ .‬ܩܒܠ ܕܒܚܬܐ ܗܕܐ ܒܪܬ ܬܪܒܝܬܐ‬ ‫ܐܚܝܢܝܬܐ ܕܢܟܣܬܐ ܚܝܬܐ ܘܡܠܝܠܬܐ ܕܡܢܟ ܐܬܩܪܒܬ‪ .‬ܘܬܩܒܠ ܕܠܐ ܗܘܐ‬ ‫ܛܘܦܣܐ ܗܝ‪ .‬ܐܠܐ ܫܪܪܐ ܦܓܪܟ ܘܕܡܟ ܡܪܢܝܐ‪ .‬ܐܦ ܒܗܘܪܐܝܬ ܡܢ ̇‬ ‫ܗܝ‬ ‫̈‬ ‫ܕܠܚܪܬܐ ܣܓܝ ܛܒܐ‪ .‬ܠܗܢܘܢ ܕܚܠܦܝܗܘܢ ܡܬܩܪܒܐ ̈‬ ‫ܘܡܝܬܐ ܠܫܘܒܚܐ‬ ‫ܚܝܐ‬ ‫ܕܡܘܕܝܢ ܒܫܡܟ‪ .‬ܠܟܘܗܢܐ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܗܕܡܝܢ ܠܫܦܝܪܘܬ ܩܘܪܒ‬ ‫ܕܙܘܥܝܢ‬ ‫ܕܣܦܘܬܐ‬ ‫ܦܐ̈ܪܐ ܥܒܕܐ ܕܡܝܬܪܘܬܐ ܕܪܒܐ ܡܢ ܟܠ ܬܪܒܐ ܘܢܚܝܨܪ ܟܒܕܐ ܘܬܪܬܝܢ‬

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‫‪APPENDIX‬‬

‫ܕܚܫܐ ܕܦܓܪܐ ̈‬ ‫̈‬ ‫ܟܘܠܝܢ‪ .‬ܩܘܪܒܢܐ ܢܡܘܣܝܐ ܠܡܝܬܘܬܐ ̈‬ ‫ܡܘܒܕܢܐ ܠܩܛܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܡܚܫܒܬܐ ܗ̈ܪܓܬܝ ܒܣܢܝܬܐ‪ .‬ܠܦܘܝܓܐ ܕܗܢܝܘܬܐ ܡܦܘܫܫܢܝܬܐ ܠܪܗܒܘܢܐ‬ ‫̈‬ ‫ܕܚܝܬ ܡܝܬܐ ܕܐܬܕܚܝܘ ܒܩܒ̈ܪܐ‪ .‬ܠܠܚܡ ̈‬ ‫ܚܝܐ ܕܠܐ ܡܬܛܠܩ ܡܢ ܐܟܘܠܘܗܝ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܠܣܡ ̈‬ ‫ܡܟܝܢܝܬܐ‪ .‬ܠܪܘܙܐ ܕܣܒܪܐ ܚܕܬܐ‬ ‫ܡܥܒܕܢܘܬܐ‬ ‫ܚܝܐ ܕܒܗ ̈ܒܛܠܢ‬ ‫̈‬ ‫ܕܩܝܡܬܐ‪ .‬ܠܛܘܒܬܢܘܬܐ ܗܝ ܕܢܛܝܪܐ ܠܩܕܝܫܐ ܒܥܠܡܐ ܥܬܝܕܐ ܠܐܝܟܐ ܕܠܐ‬ ‫ܫܘܠܡ ܡܟܗܢܐ ܘܡܬܟܗܢܐ ܠܘ ̈‬ ‫ܒܡܚܙܝܬܐ ̈‬ ‫ܘܒܛܠܢܝܬܐ ܘܒ̈ܪܡܙܐ ܐܠܐ‬ ‫̈‬ ‫ܐܦܝܢ ܠܘܩܒܠ ܐܦܝܢ ܡܫܘܬܦܐ ܘܡܫܬܘܬܦܐ ܐܡܬܝ ܕܫܬܐ ܐܢܬ ܠܗ ܥܡܢ‬ ‫ܚܕܬܐܝܬ ܒܡܠܟܘܬܗ ܕܐܒܘܗ‪ .‬ܟܕ ܓܠܠܐ ܐܢܬ ܘܡܚܘܐ ܐܢܬ ܠܢ ܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܢܣܘܒܬܐ ܒܩܝܡܐ ܥܬܝܕܐ‪.‬‬ ‫ܘܦܫܝܩܢ‬ ‫ܕܡܚܝܢܢ‬ ‫ܕܡܫܝܚܐܝܬ ܚܘܝܬ‪ .‬ܒܝܕ ܐܝܠܝܢ‬ ‫ܒܬܗܪܐ ܗܕܐ ܕܗܘܢܐ ܕܠܐ ܦܗܝܐ ܩܘܪܒܢܐ ܡܩܒܠܐ ܕܒܚܐ ܕܕܒܚܬܐ ܝܩܕܐ‬ ‫ܫܠܡܐ ܕܠܐ ܡܣܬܠܐ ܡܕܡ ܡܢܗ ܢܦܬܐ ܐܘܟܝܬ ܦܪܬܐ ܐܘܦ̈ܪܣܘܥܐ ܐܘ‬ ‫ܩ̈ܪܢܐ‪ .‬ܕܡܝܬܪ ܒܬܫܡܫܬܗ ܟܡܐ ܕܪܡ ܫܪܪܐ ܡܢ ܛܠܢܝܬܐ‪ .‬ܘܥܝܢ ܒܓܠܐ‬ ‫ܡܬܢܣܒ ܘܒܗ ܢܚܙܐ ܬܫܒܘܚܬܗ ܕܡܪܝܐ ܘܢܕܒܚ ̈‬ ‫ܡܩܒܠܬܐ ܥܠ ܡܕܒܚܐ‬ ‫ܪܘܚܢܝܐ ܘܡܬܝܕܥܢܐ ܗܘ ܕܒܫܡܝܐ ܐܡܬ ܕܠܓܘ ܒܓܢܘܢܐ ܢܗܐ‪ .‬ܗܝܕܝܢ‬ ‫ܬܕܥ ܚܬܢܐ ܠܕܝܠܟ ܘܬܬܝܕܥ ܡܢ ܕܝܠܟ‪ .‬ܟܕ ܡܬܚܠܛ ܐܢܬ ܬܡܝܗܐܝܬ ܥܡ‬ ‫̈‬ ‫ܢܦܫܬܐ ܕܫܦܝܪܐܝܬ ܐܬ̈ܪܕܝܢ ܘܗܘܐ ܐܢܬ ܐܠܗܐ ܟܠ ܒܟܠ ܘܒܗܝܟܠܟ ܡܢ‬ ‫ܩܕܝܫܐ ܢܙܡܪ ܫܘܒܚܐ ܘܢܬܠ ܬܘܕܝܬܐ ܠܟ ܡܪܝܐ ܡܫܝܚܐ ܘܐܠܗܐ ܕܟܠ‬ ‫ܘܠܐܒܘܟ ܡܒܪܟܐ ܘܛܘܒܬܢܐ ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫ ܒܟܠ ܛܒܐ ܘܣܓܝܕܐ‬ ‫ܘܡܥܒܕ ̈‬ ‫ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ ܗܫܐ ܘܒܟܠܙܒܢ‪.‬‬ ‫ܐܚܪܢܐ ܕܩܕܡ ܐܢܦܘܪܐ‬ ‫ܐܠܗܐ ܗܘ ܠܐ ܡܣܬܝܟܢܐ ܘܠܐ ܡܫܬܚܠܦܢܐ ܒܠܚܘܕܘܗܝ‪ .‬ܗܘ ܡܠܬܐ ̈‬ ‫ܕܚܝܐ‬ ‫ܘܠܐ ܡܬܚܒܠܢܘܬܐ‪ .‬ܡܒܘܥܐ ܫܡܝܢܐ ܘܫܩܝܐ ܐܠܗܝܐ‪ .‬ܢܘܗܪܐ ܚܕܬܐ‬ ‫̈‬ ‫ܘܡܥܝܢܐ ̈‬ ‫ܛܘܒܬܢܐ ܕܐܬܐ ܠܥܠܡܐ‪ .‬ܓܢܝܙ ܘܡܥܠܝ ܡܢ ܡܕܪܟܢܘܬܐ‬ ‫ܕܚܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܐ ܘܚܘܫܒܐ ܒܣ̈ܪܢܝܐ ܓܗܪܝܢ ܕܢܚܘܪܘܢ ܠܘܥܕܐ ܕܐܝܬܘܬܗ‪.‬‬ ‫ܕܗܘܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܗܘܒܐ ܕܚܝܐ ܫܡܝܢܐ ܡܥܒܕܝ ܡܢ ܚܫܐ ܗܘܠܢܝܐ‪ .‬ܚܙܝܐ ܘܕܝܩܐ ܕܡܚܫܒܬܐ‬ ‫̈‬ ‫̈‬ ‫ܟܣܝܬܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܕܒܣܘܟܠܐ‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܗܒ ܠܢ ܡܪܝܐ ܐܠܗܐ‬ ‫ܕܗܘܢܐ‬ ‫ܘܓܠܝܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܡܣܩܢܐ ܕܠܒܘܬܐ ܕܠܘܬܟ‪ .‬ܘܒܬܐܪܬܐ ܕܟܝܬܐ‬ ‫ܘܒܡܚܫܒܬܐ‬ ‫̈ܪܘܚܢܝܐ‬ ‫̈‬ ‫ܘܩܕܝܫܬܐ ܘܒܢܦܫܐ ܕܕܟܝܐ ܘܡܨܠܠܐ ܡܢ ܬܐܛܪܐ ܕܚܛܝܬܐ‪ .‬ܘܒܠܒܘܬܐ‬ ‫̈‬ ‫ܕܟܝܐ ܡܢ ܫܘܚܬܐ ܕܚܛܝܬܐ‪ .‬ܢܬܩܪܒ ܠܘܬ ܡܕܒܚܟ ܩܕܝܫܐ‪ .‬ܟܕ ܡܫܟܢ ܐܢܬ‬ ‫̇‬ ‫ܠܢ ܡܘܗܒܬܐ ܕܪܘܚܐ ܩܕܝܫܐ‪ .‬ܘܕܚܩ ܐܢܬ ܡܢܢ ܟܠܗ ܨܐܘܬܐ ܕܒܣܪܐ‬ ‫̈‬ ‫̈‬ ‫ܘܒܚܘܫܒܝܢ ܟܣܝܐܝܬ‪ .‬ܝܫܘܥ‬ ‫ܒܣܦܘܬܢ ܓܠܝܐܝܬ‪.‬‬ ‫ܘܕܪܘܚܐ‪ .‬ܟܕ ܡܙܕܝܚ ܐܢܬ‬ ‫̈‬ ‫ܐܘܘܢܐ‬ ‫ܡܠܬܐ ܐܠܗܐ‪ .‬ܟܕ ܗܘܝܢܢ ܠܟ ܘܠܐܒܘܟ ܘܠܪܘܚܟ ܩܕܝܫ ܒܟܠ‬ ‫ܘܟܗܢܐ ̈‬ ‫ܐܠܗܝܐ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܚܝܕܝ ܡܠܬܐ‬ ‫ܩܕܝܫܐ‬ ‫ܘܩܕܝܫܐ ܘܒܝܬ ܡܥܡܪܐ‬ ‫ܘܗܝܟܠܐ‬ ‫̈‬ ‫ܕܚܝܐ‪ .‬ܐܢ ܐܠܗܢ ܠܐ ܐܢܫ ܡܢܢ ܬܥܒܕ ܛܝܒܘܬܟ ܕܢܗܘܐ ܢܘܟ̈ܪܝܐ‬ ‫ܘܡܬܦ̈ܪܝܫܢܐ ܡܢ ܡܠܟܘܬܟ‪ .‬ܐܠܐ ܐܫܘܐ ܒܛܝܒܘܬܟ ܘܒ̈ܪܚܡܝܟ ܕܒܝܕ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܚܝܠܬܐ ܒܫܥܬܐ ܗܕܐ‪ .‬ܥܠ‬ ‫ܢܬܩܒܠܢ ̈ܨܠܘܬܢ‬ ‫ܕܒܣܡܐ‬ ‫ܥܛܪܐ ܗܢܐ‬ ‫ܡܕܒܚܟ ܩܕܝܫܐ‪ .‬ܗܘ ܕܠܥܠ ܡܢ ܫܡܝܐ‪ .‬ܘܦܨܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܡܢ ܟܠܗ̇‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

‫‪336‬‬

‫ܫܓܝܫܘܬܐ ܘܩܛܪܓܢܘܬܐ ܕܚܛܝܬܐ ܘܡܢ ܒܗܬܬܐ ̇‬ ‫ܗܝ ܡܫܟܪܬܐ ܕܕܚܘܩܝܐ‬ ‫̈‬ ‫ܒܝܫܬܐ‪̈ .‬‬ ‫ܠܒܘܟܝܐ ܕ̈ܪܘܚܐ ̈‬ ‫ܘܚܝܐ ܠܐ ܡܫܬ̈ܪܝܢܐ ܘܠܐ‬ ‫ܗܘ ܕܠܥܠܡ‪ .‬ܘܡܢ‬ ‫̇‬ ‫̈‬ ‫ܡܝܘܬܐ‪ .‬ܚܝܐ ܒܟܠܗ ܫܦܝܪܘܬܐ ܘܕܚܠܬ ܐܠܗܐ ܘܢܟܦܘܬܐ ܗܠܝܢ ܕܡܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܠܐ ܫܪܐ ܠܗܘܢ‪ .‬ܒܡܛܠܠܐ ܗܠܝܢ ܫܡܝܢܝܬܐ ܕܢܘܗܪܐ ܐܠܗܝܐ‪ .‬ܐܝܟܐ‬ ‫ܣܗܕܐ܆ ̈‬ ‫ܫܠܝܚܐ܆ ̈‬ ‫̈‬ ‫̈‬ ‫ܢܒܝܐ܆ ̈‬ ‫ܐܒܗܬܐ܆ ̈‬ ‫ܡܘܕܝܢܐ‪ .‬ܡܢ‬ ‫ܐܒܗܬܐ‪̈ .‬ܪܝܫܝ‬ ‫ܕܡܥܕܥܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܝܟܐ ܕܥܪܩܘ ܟܐܒܐ ܘܥܩܬܐ ܘܬܐܢܚܬܐ ܘܚܝܐ ܠܐ ܡܝܘܬܐ ܡܡܠܟܝܢ‪.‬‬ ‫ܕܛܒܬܐ ̈‬ ‫̈‬ ‫ܕܡܠܝܟܢ ܠܢ ܬܡܢ ܢܬܦܪܥ‪ .‬ܒܛܝܒܘܬܐ ܘܒ̈ܪܚܡܐ ܘܒܪܚܡܬ‬ ‫ܐܝܟܐ‬ ‫ܐܢܫܘܬܐ ܕܝܠܟ‪ .‬ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‪ .‬ܗܘ ܕܥܡܗ ܠܗ ܦܐܐ ܫܘܒܚܐ‬ ‫ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܠܐܒܐ ܥܡ ܪܘܚܐ ܩܕܝܫܐ ܘܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ‬ ‫ܥܠܡܝܢ ܐܡܝܢ‪.‬‬ ‫ܐܚܪܢܐ ܕܩܕܡ ܐܢܦܘܪܐ‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܗܘ ܥܒܘܕܐ ܘܡܬܩܢܢܐ ܕܟܠ‪ .‬ܗܘ ܢܫܡܬܐ ܦܪܘܩܝܬܐ‬ ‫ܕܥܠ ̈ܡܐ ܗܘ ܡܘܪܘܢ ܕܟܝܐ ܘܕܠܐ ܡܬܚܒܠܢܘܬܐ ܘܪܝܚܐ ܒܣܝܡܐ ܕܠܐ‬ ‫ܡܝܘܬܘܬܐ‪ .‬ܗܘ ܕܪܝܚܐ ܚܠܝܐ ܕܝܕܥܬܟ ܡܠܝܬ ̈‬ ‫ܠܠܒܘܬܢ‪ .‬ܘܐܫܘܝܬ ܠܢ ̈ܡܐܟܐ‬ ‫̈‬ ‫̈‬ ‫ܐܠܗܝܐ ܘܠܐ ܡܬܡܠܠܢܐ‬ ‫ܘܥܦ̈ܪܢܐ ܕܩܕܡܝܟ ܢܩܘܡ‪ .‬ܘܬܫܡܫܬܐ ܕ̈ܪܐܙܝܟ‬ ‫̈‬ ‫ܢܫܡܫ‪ .‬ܒܗܠܝܢ ܕܪܐܓܝܢ ܐܦ ̈ܡܠܐܟܐ ܕܢܕܝܩܘܢ‪ .‬ܚܪܪ ܡܪܝ ܢܦܫܬܢ ܡܢ‬ ‫ܥܒܕܘܬܐ ܕܚܛܝܬܐ‪ .‬ܘܒܢܝܪܟ ܩܠܝܠܐ ܘܒܣܝܡܐ ܢܦܠܘܚ ܠܟ ܥܒܕܘܬܐ ܛܒܬܐ‪.‬‬ ‫ܐܝܟܢܐ ܕܟܕ ܒܥܝܪܘܬܐ ܕܢܦܫܐ ܘܒܕܘܒ̈ܪܐ ̈‬ ‫ܬܩܢܐ ܢܚܐ ܩܕܡܝܟ ܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܬܐ ̈‬ ‫ܘܠܚܝܐ ܡܠܝܟܐ ܗܠܝܢ ܕܪܚܝܩܝܢ‬ ‫ܕܚܝܝܢ‪ .‬ܢܡܢܥ ܠܫܘܠܡܐ ܛܘܒܬܢܐ‬ ‫ܡܢܗܘܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܘܬܐܢܚܬܐ‪ .‬ܘܢܣܩ ܠܟ ܫܘܒܚܐ ܘܬܘܕܝܬܐ‬ ‫ܘܥܩܬܐ‬ ‫ܕܘܘܢܐ‬ ‫ܘܠܐܒܘܟ ܕܫܠܚܟ ܠܦܘܪܩܢܢ ܘܠܪܘܚܩ ܚܝܐ ܘܩܕܝܫܐ ܗܫܐ܀‬ ‫ܐܚܪܬܐ ܕܩܕܡ ܩܘܪܒܐ‬ ‫̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ܆‬ ‫ܡܪܝܐ ܐܠܗܐ ܗܘ ܕܐܚܝܕ ܠܟܠ ܒܚܝܠܐ ܕܡܠܬܗ܆ ܗܘ ܕܝܕܥ ܗܘܢܐ‬ ‫̈‬ ‫̈‬ ‫ܘܟܘܠܝܬܐ܆ ܗܘ ܕܒܨܐ ̈‬ ‫ܡܚܫܒܬܐ ܘܒܚܪ ܬܐ̈ܪܬܐ܆ ܗܘ‬ ‫ܠܒܘܬܐ‬ ‫ܗܘ ܕܒܨܐ‬ ‫ܕܟܕ ܠܐ ܫܘܐ ܐܢܐ ܩܪܝܬܢܝ ܘܩܪܒܬܢܝ ܠܬܫܡܫܬܐ ܗܕܐ ܪܘܚܢܝܬܐ܆ ܐܝܟܢܐ‬ ‫ܕܕܟܝܐܝܬ ܘܕܠܐ ܡܘܡܐ ܐܫܡܫ ܩܕܡܝܟ‪ .‬ܘܐܟܗܢ ܠܟ ܕܒܚܬܐ ܗܕܐ‬ ‫̈‬ ‫ܐܦܝܟ ܡܢܝ‬ ‫ܕܚܝܠܬܐ ܘܕܠܐ ܕܡܐ‪ .‬ܠܐ ܬܢܕ )؟( ܠܟ ܡܢܝ ܡܪܝ ܘܠܐ ܬܗܦܟ‬ ‫̈‬ ‫ܒܥܕܢܐ ܗܢܐ‪ .‬ܐܠܐ ܐܬܦܢ ܥܠܝ ܘܠܚܝ ܟܠܗܝܢ ܫܘ̈ܪܥܬܐ ܕܝܠܝ ܘܟܘܬܡܬܐ‬ ‫ܕܢܦܫܝ‪ .‬ܘܡܫܡܠܝܐܝܬ ܩܕܝܫܝܢ‪ .‬ܐܝܟܢܐ ܕܠܐ ܟܕ ܠܐܚ̈ܪܢܐ ܕܢܬܝܗܒ ܫܘܒܩܢܐ‬ ‫̈‬ ‫ܕܚܛܗܐ ܡܨܠܐ ܐܢܐ‪ .‬ܐܢܐ ܐܝܟ ܥܒܕܐ ܕܚܛܝܬܐ ܡܣܠܝܐ ܐܗܘܐ‪ .‬ܠܐ‬ ‫ܡܪܝ ܬܗܦܘܟ ܒܥܘܬܐ ܘܕܨܠܘܬܐ ܕܝܠܝ ܡܢ ܠܘܬܟ ܣܪܝܩܐܝܬ ܟܕ ܒܗܝܬܐ‪.‬‬ ‫ܐܠܐ ܫܡܥ ܨܠܘܬܝ ܘܒܥܘܬܝ ܒܣܝܡܐܝܬ ܘܫܕܪ ܥܠܝ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‪.‬‬ ‫ܘܥܕܪ ܘܚܠܝܢܝ ܒܬܫܡܫܬܐ ܕܪܐܙܐ ܗܢܐ ܪܒܐ ܘܫܡܝܢܐ ܕܩܕܡܝܟ ܣܝܡ‪.‬‬ ‫ܐܝܟܢܐ ܕܐܘܕܐ ܠܛܝܒܘܬܟ ܘܐܫܒܚ ܠܡܪܚܡܢܘܬܟ ܗܫܐ‪.‬‬ ‫ܐܚܪܬܐ ܕܩܕܡ ܩܘܪܒܐ‬

‫‪337‬‬

‫‪APPENDIX‬‬

‫ܐܦ ܐܢܐ ܡܪܝ ܕܐܝܬܝ ܕܘܝܐ ܘܚܠܫܐ ܝܬܝܪ ܡܢ ̈‬ ‫ܒܢܝܢܫܐ܆ ܗܘ ܕܒܝܕ ̈ܪܚܡܝܟ‬ ‫ܩܪܝܬ ܘܩܪܒܬܢܝ ܠܕܘܟܬܐ ܗܕܐ ܩܕܝܫܬܐ܆ ܕܕܚܠܬܐ ܓܝܪ ܘܕܣܘܪܕܐ ܐܝܬܝܗ̇‬ ‫ܠܐܝܠܝܢ ܕܗܘܢܐ ܕܟܝܐ ܩܢܝܢ‪ .‬ܗܐ ܡܪܝ ܐܦ ܗܫܐ ܥܠ ܬܘܟܠܢܐ ܕܚܢܢܟ‬ ‫̈‬ ‫ܡܬܩܪܒ‪ .‬ܐܢܐ ̇‬ ‫ܕܥܒܕܝ‪ .‬ܦܝܣܐ ܠܟ‬ ‫ܠܗ ܘܠܘ ܟܕ ܬܟܝܠ ܐܢܐ ܥܠ ܕܟܝܘܬܐ‬ ‫̈‬ ‫ܡܩܪܒ ܐܢܐ‪ .‬ܐܝܟܢܐ ܕܠܐ ܥܕܝܠܐܝܬ ܐܫܡܫ ܠ̈ܪܐܙܐ ܗܠܝܢ ܕܝܠܟ ܡܥܒܕܝ‬ ‫̈‬ ‫̈‬ ‫ܘܕܚܝܠܐ ܠܘ ܡܛܠ ܕܐܢܐ ܫܘܐ ܐܢܐ ܐܠܐ ܡܛܠ ̈ܫܐܠܬܐ ܕܡܪܥܝܬܐ‬ ‫ܚܝܐ‬ ‫̈‬ ‫̈‬ ‫ܗܕܐ‪ .‬ܕܗܐ ܢܫܐ ܡܣܟܝܐ ܠܡܘܗܒܬܐ ܘܫܘܘܟܢܐ ܕܪܘܚܟ ܩܕܝܫܐ‪ .‬ܕܒ̈ܪܐܙܐ‬ ‫̈‬ ‫ܐܠܗܝܐ ܡܬܝܗܒܝܢ ܘܢܘܕܐ ܠܟ ܘܢܣܓܘܕ ܕܐܝܟ ܘܢܫܒܚܟ ܗܫܐ‪.‬‬ ‫ܗܠܝܢ‬ ‫‪ 32‬ܐܚܪܬܐ ܕܩܕܡ ܩܘܪܒܐ‬ ‫ܩܘܕܫܝܢ ܕ̈ܪܐܙܐ ܕܝܠܟ ̈‬ ‫ܘܗܫܐ ܡܪܝܐ ܐܠܗܐ ܕܥܠܬ ܠܩܕܘܫ ̈‬ ‫ܩܕܝܫܐ ܡܫܬܡܫܝܢ‬ ‫̈‬ ‫ܕܚܘܫܒܝ‬ ‫ܒܗ܆ ܐܫܠܚ ܡܢܝ ̈ܡܐܢܐ ̈ܨܐܐ ܗܠܝܢ ܕܐܠܒܫܢܝ ܣܛܢܐ ܒܝܕ ܪܦܘܬܐ‬ ‫̈‬ ‫ܒܝܫܐ‪ .‬ܘܐܠܒܫܝܢܝ ̈ܡܐܢܐ ̈ܚܕܬܐ ܗܠܝܢ ܕܡܢ ܛܝܒܘܬܟ ܡܥܬܕܝܢ‪ .‬ܠܒܪܟ ܓܝܪ‬ ‫ܡܪܝ ܡܛܝܒ ܐܢܐ ܕܩܕܡܝܟ ܐܕܒܘܚ‪ .‬ܘܐܟܘܠ ܦܓܪܗ ܘܐܫܬܐ ܠܕܡܗ‬ ‫ܕܗܕܡܝ ܘܠܕܘܟܝܐ ̈‬ ‫ܠܫܝܓܬܐ ̈‬ ‫ܕܚܘܫܒܝ‪ .‬ܠܐ ܓܝܪ ܐܝܬ ܠܝ ܕܒܚܐ ܐܚܪܢܐ ܕܚܠܦܝ‬ ‫̈‬ ‫ܚܛܗܐ ܕܥܣܩܝܢ ܠܨܒܝܢܝܟ‪ .‬ܠܐ ܡܪܝ ܬܟܬܪ ܠܘܬܝ ܗܝ‬ ‫ܬܬܠ‪ .‬ܘܠܐ ܠܝ ܐܝܬ‬ ‫ܕܚܛܝܬ‪ .‬ܘܠܐ ܐܦܠܐ ܬܦܘܫ ܨܝܕܝܟ ܗܝ ܕܠܐ ܬܚܣܐ ‪ .‬ܐܠܐ ܒܥܐ ܐܢܐ ܡܢ‬ ‫ܚܛܗܐ ܘܕܠܐ ̈‬ ‫̈‬ ‫ܡܘܡܐ‬ ‫ܛܝܒܘܬܟ ܡܪܝܐ‪ .‬ܕܒܟܠܙܒܢ ܐܬܚܙܐ ܩܕܡܝܟ ܕܠܐ‬ ‫ܘܐܫܒܚ ܕܠܐ ܫܠܝܐ ܠܫܡܟ ܣܓܝܕܐ ܘܡܫܒܚܐ ܘܠܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‪.‬‬ ‫ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ‪.‬‬ ‫ܐܚܪܬܐ ܕܩܕܡ ܩܘܪܒܐ‬ ‫ܐܫܘܐ ܘܫܟܢ ܠܝ ܡܪܝܐ ܐܠܗܐ ܒܝܕ ̈ܪܚܡܐ ܕܝܠܟ‪ .‬ܕܠܟ ܒܠܚܘܕ ܐܩܪܒ‬ ‫ܟܠܗܘܢ ̈‬ ‫ܚܘܫܒܝ‪ .‬ܕܬܕܟܐ ܡܢ ܟܠܗ ܥܘܠܝ‪ .‬ܘܐܬܚܣܐ ܡܢ ̇‬ ‫ܟܠܗ ܚܛܝܬܝ ܘܠܐ‬ ‫ܢܫܬܒܚ ܒܝ ܡܕܡ ܡܢ ܗܘ ܕܠܩܘܒܠܐ ܕܡܕܠܚ ܘܡܥܒܪ ܠܢܦܫܝ ܕܠܘܬܟ ܠܐ‬ ‫ܬܬܩܪܒ‪ .‬ܘܗܫܐ ܡܪܝܐ ܡܪܢ ܠܘܬܟ ܒܟ ܡܬܩܪܒ ܐܢܐ‪ .‬ܕܐܥܒܕ ܦܝܣܬܐ‬ ‫‪Compare BL Add 14690, f15v which is almost the same. The difference‬‬ ‫‪lies in the tempus. In the following, the priest is saying that he is‬‬ ‫‪preparing to enter, in the one quoted above, he has entered. The BL Add‬‬ ‫‪14690 prayer is part of a larger prayer. 17128 is dated to 10/11th century‬‬ ‫‪and 14690 is dated to 1182 AD. Clearly, then, it is to some extent‬‬ ‫‪dependent on the former.‬‬ ‫ܘܗܫܐ ܡܪܝܐ ܐܠܗܐ܆ ܕܗܐ ܐܬܛܝܒܬ ܕܐܥܘܠ ܠܩܕܘܫ ̈‬ ‫̈‬ ‫ܐܠܗܝܐ ܡܫܬܡܫܝܢ‪.‬‬ ‫ܩܘܕܫܝܢ ܕ̈ܪܐܙܝܟ‬ ‫ܐܫܠܚܝܢܝ ̈ܡܐܢܐ ̈ܨܐܐ ܕܐܠܒܫܢܝ ܣܛܢܐ ܒܪܦܝܘܬܐ ̈‬ ‫ܕܚܘܫܒܝ‪ .‬ܘܐܠܒܫܝܢܝ ܐܝܠܝܢ ܕܡܢ ܛܝܒܘܬܟ‬ ‫ܘ̈ܪܚܡܐ ܕܝܠܟ ܐܬܥܬܕܘ ܠܝ‪ .‬ܠܒܪܐ ܕܝܢ ܕܝܠܟ ܥܐܠ ܐܢܐ ܐܕܒܘܚ ܘܐܩܪܒ ܠܕܡܐ ܕܝܠܗ ܪܣܣܐ‬ ‫̈‬ ‫ܠܗܕܡܝ‪ .‬ܠܐ ܠܟ ܡܪܝ ܐܝܬ ܕܒܚܐ ܐܚܪܢܐ ܕܚܠܦܝ ܐܕܒܘܚ‪ .‬ܘܠܐ ܠܝ ̈ܚܛܗܐ ܕܥܣܩܝܢ ܠܨܒܝܢܟ‪.‬‬ ‫̇‬ ‫ܠܐ ܡܪܝ ܐܦܘܫ ܠܘܬܟ ܗܝ ܕܚܛܝܬ‪ .‬ܘܠܐ ܬܟܬܪ ܠܘܬܟ ܗܝ ܕܠܐ ܬܚܣܢܝ‪ .‬ܚܘܣ ܥܠ ܚܛܝܘܬܝ‬ ‫ܘܩܕܫܝܢܝ ܒܪܘܚܐ ܩܕܝܫܐ ܘܡܥܒܕ ̈‬ ‫ܚܝܐ‪ .‬ܘܠܝ ܕܟܝܐ ܘܡܨܠܠܐ ܥܒܕ‪ .‬ܘܐܫܘܝܢܝ ܕܒܟܠܙܒܢ ܐܬܚܕܐ‬ ‫ܩܕܡܝܟ ܕܠܐ ܚܛܗ ܘܐܘܕܐ ܠܫܡܟ ܩܕܝܫܐ ܘܕܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ ܘܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ܀‬ ‫‪32‬‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

‫‪338‬‬

‫… ܘܥܠ ̇‬ ‫ܟܠܗ ܡܪܥܝܬܟ‪ .‬ܘܥܠ ܟܠ ܕܐܝܬ ܠܝ ̈‬ ‫ܒܩܢܝܢܐ ܕܪܘܚܝ‪ .‬ܐܝܟܢܐ ܕܚܣܐ‬ ‫ܠܝ ܘܠܥܢܐ ܕܝܠܟ ܡܠܝܠܬܐ‪ .‬ܐܝܟ ܐܠܗܐ ܡܪܚܡܢܐ ܘܣܓܝ ܛܝܒܘܬܐ ܗܫܐ‬ ‫ܘܒܟܠܙܒܢ ܘܠܥܠܡ‪.‬‬ ‫ܐܚܪܬܐ ܕܩܕܡ ܐܢܦܘܪܐ ܘܙܕܩ ܗܘܐ ܕܬܬܟܬܒ ܩܕܡܝܬܐ‪.‬‬ ‫ܚܘܪ ܒܢ ܡܪܝܐ ܐܠܗܐ ܚܒܝܒܐܝܬ ܒܥܕܢܐ ܗܢܐ‪ .‬ܘܢܦܝܣܢܟ ܚܠܦܝܢ ܟܫܝ̈ܪܐ‬ ‫ܕܦܠܚ ܒܟܪܡܟ ܡܢ ܨܦܪܐ ܘܥܕܡܐ ܠܪܡܫܐ‪ .‬ܐܕܡ ܪܝܫܐ ܘܡܠܟܐ ܕܒ̈ܪܝܬܐ‪.‬‬ ‫ܗܒܝܠ ܬܡܝܡܐ ܕܩܛܝܠ ܥܠ ܣܒܪܟ‪ .‬ܢܘܚ ܕܪܫܡ ܥܕܬ ܩܕܫܐ‪ .‬ܡܠܟܝܙܕܩ‬ ‫ܟܘܡܪܐ ܕܟܝܐ‪ .‬ܐܝܘܒ ܕܥܒܕ ̈‬ ‫ܙܕܩܬܐ‪ .‬ܐܒܪܗܡ ܕܫܡܥ ܩܠܟ‪ .‬ܐܝܣܚܩ ܕܚܙܟ‬ ‫ܒܦܟ̈ܪܘܗܝ‪ .‬ܝܥܩܘܒ ܕܬܗܪ ܒܙܩܝܦܟ‪ .‬ܝܘܣܦ ܕܣܒܝܠ ܐܣܘ̈ܪܐ‪ .‬ܡܘܫܐ ܕܕܒܪ‬ ‫ܡܪܥܝܬܟ‪ .‬ܐܗܪܘܢ ܕܗܠܟ ܒܝܬ ܩܘܕܫܐ‪ .‬ܚܙܩܝܐܝܠ ܕܚܪ ܒܡܪܟܒܬܟ‪.‬‬ ‫ܐܫܥܝܐ ܕܣܒܪ ܒܛܢܟ‪ .‬ܙܟܪܝܐ ܕܐܟܪܙ ܥܠ ܕܢܚܟ‪ .‬ܝܫܘܥ ܕܩܒܠ ̈‬ ‫ܦܘܩܕܢܝܟ‪.‬‬ ‫ܫܡܘܝܐܝܠ ܕܪܒܐ ܒܝܬ ܩܘܕܫܟ‪ .‬ܕܘܝܕ ܕܙܡܪ ̈‬ ‫ܗܘܠܠܝܟ‪̈ .‬‬ ‫ܢܒܝܐ ܕܦܠܚ ܐ̈ܪܥܬܟ‪.‬‬ ‫̈‬ ‫̈ܫܠܝܚܐ ܕܙܪܥ ܟܕ ܒܟܝܢ‪̈ .‬‬ ‫ܣܗܕܐ ܕܝܩܕܘ ܟܕ ܚܕܝܢ‪ .‬ܡܘܕܝܢܐ ܕܣܒܪܘ ܨܥܪܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܐܒܝܠܐ ܕܐܚܒܘ ܡܢ ܨܘܡܐ‪ .‬ܡܗܝܡܢܐ ܕܕܥܬܘ ܒܨܠܘܬܐ‪ .‬ܥܡܗܘܢ ܕܝܢ‬ ‫ܘܒܝܢܬܗܘܢ‪ .‬ܬܦܝܣܟ ܚܠܦܝܢ ܘܚܠܦ ̇‬ ‫ܟܠܗ ܥܕܬܐ ܕܝܠܟ ܩܕܝܫܬܐ‪ .‬ܘܡܫܒܚܬܐ‬ ‫ܐܡܐ ܕܝܠܟ ܒܬܘܠܬܐ ܩܕܝܫܬܐ ܡܪܝܡ‪ .‬ܘܢܐܡܪܘܢ ܠܟ ܚܠܦܝ ܘܚܠܦ ܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ‪ .‬ܕܡܢܐ ܐܝܬܘܗܝ ܚܛܝܐ ܗܢܐ‪ .‬ܘܡܢܐ ܐܝܬܝܗܘܢ ܐܦ‬ ‫ܥܒܕܝܟ‬ ‫̈‬ ‫ܣܘ̈ܪܚܢܘܗܝ‪ .‬ܢܦܩܘܢ ܕܝܢ ̈ܪܫܝܡܐ ܫܦܝܥܐ ܕܐܠܗܘܬܟ‪ .‬ܘܢܬܠܚܘܢ ܐܫܛ̈ܪܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܚܛܗܐ ܕܝܠܝ ܘܕܟܠܗ ܥܡܐ ܕܝܠܟ ܒܗܝܡܢܐ‪ .‬ܒܝܕ ܨܠܘܬܐ ܕܟܐܢܐ‬ ‫ܕܚܘܒܐ‬ ‫̈‬ ‫̈‬ ‫ܕܫܡܗܝܗܘܢ ܐܬܕܟܪܢܢ ܩܕܡܝܟ ܥܠܟ ܡܕܒܚܐ ܗܢܐ ܩܕܝܫܐ‪.‬‬ ‫ܘܙܕܝܩܐ ܗܠܝܢ‬ ‫ܘܐܬܪܥܐ ܠܝ ܡܪܝ ܠܕܘܝܐ ܘܡܚܝܠܐ ܘܣܢܝܩ ܥܠ ̈ܪܚܡܐ‪ .‬ܘܚܣܢܝ ܘܕܟܢܝ‬ ‫̈‬ ‫̈‬ ‫ܠܛܒܬܟ ܕܠܥܠܡ‪.‬‬ ‫ܣܓܝܐܐ ܘܐܫܘܢܝ‬ ‫ܘܩܒܠܝܢܝ ܒܚܢܢܟ‪ .‬ܘܣܥܘܪ ܥܡ ̈ܪܚܡܝܟ‬ ‫̈‬ ‫ܘܐܩܪܒ ܠܟ ܕܟܝܐܝܬ ܕܒܚܬܐ ܡܠܝܠܬܐ ܘܕܠܐ ܕܡܐ ܟܠܗܘܢ ܝܘܡܬܐ ܕܚܝܝ̈‬ ‫ܥܡ ܐܒܘܟ ܘܪܘܚܟ ܩܕܝܫܐ ܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ‪.‬‬ ‫ܬܘܒ ̈‬ ‫ܨܠܘܬܐ ܕܡܨܠܐ ܠܗܝܢ ܩܫܝܫܐ ܥܠ ܢܦܫܗ ܟܕ ܒܪܝܟ ܩܕܡ ܦܬܘܪ ̈‬ ‫ܚܝܐ‬ ‫ܡܢ ܩܕܡ ܕܡܫܪܐ ܒܩܘܪܒܐ܆‬ ‫ܟܗܢܐ ܪܒܐ ܘܪܒ ܟܘܡ̈ܪܐ ܘܡܩܒܠܢܐ ܕܩܘ̈ܪܒܢܐ ܡܫܝܚܐ ܐܠܗܢ܆ ܗܘ ܕܩܪܒ‬ ‫ܗܘ ܠܗ ̇ܠܝܠܘܕܗ ܩܘܪܒܢܐ ܨܒܝܢܝܐ‪ .‬ܘܒܝܕ ܕܟܝܘܬܐ ܕܢܦܫܗ ܪܥܝ ܒܕܒܚܬܐ‬ ‫ܕܩܢܘܡܗ‪ .‬ܠܐܠܗܐ ܐܒܐ ܕܥܠ ܐܢܫܘܬܢ ܪܓܝܙ ܗܘܐ܆ ܘܚܝܕ ̈‬ ‫ܠܥܠܝܐ ܥܡ‬ ‫̈‬ ‫ܬܚܬܝܐ‪ .‬ܘܫܝܢ ܠܟܠ ܒܕܡܐ ܕܩܢܘܡܗ܆ ܐܢܬ ܒ̈ܪܚܡܐ ܘܚܘܣܢܐ ܕܝܠܟ ܡܪܝܐ‬ ‫ܕܟܠ܆ ܩܒܠ ܠܡܚܝܠܘܬܐ ܕܝܠܝ ܕܩܝܡܐ ܩܕܡܝܟ ܒܥܕܢܐ ܗܢܐ‪ .‬ܘܠܐ ܬܚܘܪ ̈‬ ‫ܒܨܐܘܬܐ ܕܢܦܫܝ‪ .‬ܘܬܓܠܘܙ ܠܥܡܟ ܡܢ ܩܘܕܫܐ ܕܪܘܚܟ ܩܕܝܫܐ‪ .‬ܡܛܠ ܥܠܬܐ‬ ‫ܘܣܘ̈ܪܚܢܐ ܕܩܢܘܡܝ‪ .‬ܠܐ ܡܪܝ ܬܗܡܐ ܘܠܐ ܬܫܡܥ ܠܥܢܟ ܡܠܝܠܬܐ ܒܥܕܢܐ‬ ‫ܗܢܐ ܟܕ ܡܬܒܩܐ ܐܢܬ ܒܢܣܝܣܘܬܐ ܕܬܪܥܝܬܝ‪ .‬ܠܐ ܡܪܝ ܬܪܚܩ ܛܝܒܘܬܟ‬ ‫̈‬ ‫ܘ̈ܪܚܡܝܟ ܡܢ ̈‬ ‫ܢܡܘܣܝܘܬܐ ܕܡܢܝ ܐܣܬܥ̈ܪܝ‪.‬‬ ‫ܒܝܬܝܐ ܕܝܠܟ‪ .‬ܟܕ ܒܚܪ ܐܢܬ ܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܐ ܡܪܝ ܬܓܥܟ ܠܟ ܡܢ ܩܘܪܒܢܐ ܕܫܩܝܠܝ ܫܡܟ‪.‬ܡܛܠ ܥܘܠܐ ܘܚܛܗܐ‬

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‫‪APPENDIX‬‬

‫ܕܣܥ̈ܪܝ ̈‬ ‫ܐܝܕܝ‪ .‬ܠܐ ܡܪܝ ܬܗܡܐ ܘܠܐ ܬܩܒܠ ܩܘ̈ܪܒܢܐ ܗܠܝܢ ܕܣܝܡܝܢ ܩܕܡܝܟ‪.‬‬ ‫ܡܛܠ ܚܒܠܐ ܕܢܦܫܝ ܘܣܘ̈ܪܚܢܐ ܕܦܓܪܝ ܠܐ ܡܪܝ ܬܚܘܪ ܒܝ ܐܝܟ ܕܒܚܛܝܐ‬ ‫ܘܡܣܝܒܐ‪ .‬ܘܡܛܘܠܬܝ ܬܪܓܙ ܡܢ ܥܡܐ ܕܠܟ‪ .‬ܠܐ ܡܪܝ ܬܬܥܗܕ ̈‬ ‫ܠܨܘܥܨܥܐ‬ ‫̈‬ ‫ܘܛܘܠܫܐ ܘܛܐܡܘܬܐ ܕܩܢܘܡܝ‪ .‬ܘܠܐ ܬܬܥܢܐ ܠܨܠܘܬܝ ܕܫܐܠܢ ܡܢܟ ̈ܪܚܡܐ‬ ‫̈‬ ‫ܘܚܘܣܝܐ ܕܚܘܒܐ‪ .‬ܠܥܕܬܟ ܕܟܢܝܫܐ ܩܕܡܝܟ ܒܥܕܢܐ ܗܢܐ‪ .‬ܠܐ ܡܪܝ ܬܕܟܪ‬ ‫ܡܡܠܠܐ ܣܢܝܐ ܕܡܢ ܦܘܡܝ ܐܫܬܡܫ‪ .‬ܘܡܛܠ ܗܕܐ ܬܟܠܐ ܡܘܗܒܬܟ ܡܢ‬ ‫̈‬ ‫ܘܙܒܝܢܝ ܒܕܡܟ ܝܩܝܪܐ‪ .‬ܐܠܐ ܐܪܟܢ ܐܕܢܟ ܡܪܝܐ ܘܫܡܥ‬ ‫ܦܪܝܩܐ ܕܝܠܟ‬ ‫̈‬ ‫̈‬ ‫ܠܒܥܘܬܝ ܘܚܣܐ ܒܘܨ̈ܪܝ‪ .‬ܐܫܝܓ ܟܘܬܡܬܐ ܕܚܛܗܝ‪ .‬ܘܡܪܘܩ ܠܟ ܥܠܘܬܐ‬ ‫ܕܠܒܝ‪ .‬ܘܚܘܪ ܛܘܠܫܐ ̈‬ ‫ܕܚܘܫܒܝ ܒܙܘܦܐ ܕܚܢܢܟ‪ .‬ܕܟܐ ܪܥܝܢܝ ܡܢ ̇‬ ‫ܟܠܗ‬ ‫̈‬ ‫̈‬ ‫ܕܚܛܗܐ‪ .‬ܐܩܝܡ ܢܛܘܪܐ ܠܣܦܘܬܝ ܘܠܬܪܥܝܬܝ ܕܠܐ ܕܢܡܠܠܢ‬ ‫ܬܡܣܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܕܫܥܝܐ‪ .‬ܐܘ ܕܒܙܚܐ‪ ،‬ܐܘ ܕܡܘܝܩܐ ܘܠܐ ܬܫܬܚܩ ܡܢ ܚܘܫܒܐ ܢܣܝܣܐ‬ ‫ܘܫܟܝ̈ܪܐ‪ .‬ܗܠܝܢ ܕܒܥܝܪܘܬܐ ܘܒܕܡܟܘܬܐ ܡܬܦܩܪܝܢ ܥܠܝ‪ .‬ܙܓܘܪ ܠܗܘܢܐ ܕܝܠܝ‬ ‫ܒܕܚܠܬܐ ܕܕܝܢܟ ܕܚܝܠܐ ܕܒܡܐܬܝܬܟ ܕܬܪܬܝܢ ܩܐܡ ܠܒܘܚܪܢܐ ܟܠܢܫ‪ .‬ܘܠܐ‬ ‫ܢܫܬܡܪ ܒܗ̈ܪܓܐ ܣ̈ܪܝܩܐ ܘܒܡ̈ܪܢܝܬܐ ܕܥܘܠܐ‪ .‬ܘܗܒ ܠܝ ܡܪܝ ܕܥܡ ܕܟܝܘܬܐ‬ ‫ܕܢܦܫܐ ܘܕܦܓܪܐ‪ .‬ܐܩܪܐ ܘܐܒܥܐ ܘܐܣܒ ̈ܪܚܡܐ ܘܚܢܢܐ ܘܫܘܒܩܢܐ‬ ‫̇‬ ‫̈‬ ‫ܘܠܟܠܗ ܡܪܥܝܬܐ ܕܝܠܟ ܒܥܕܢܐ ܗܢܐ ܘܒܟܠܥܕܢܝܢ‪ .‬ܘܒܟܠܗܝܢ‬ ‫ܕܚܛܗܐ ܠܝ‬ ‫̈‬ ‫ܘܡܛܠ ܟܠܗܝܢ ܛܝܒܘܬܟ ܕܠܘܬܢ ܣܥܝ̈ܪܢ ܘܡܣܬܥ̈ܪܢ ܡܢܟ‪ .‬ܫܘܒܚܐ‬ ‫ܘܐܝܩܪܐ ܘܩܘܒܠ ܛܝܒܘܬܐ ܢܣܩ ܠܟ ܡܫܝܚܐ ܐܠܗܢ‪ .‬ܘܠܐܒܘܟ ܘܠܪܘܚܟ‬ ‫ܩܕܝܫ ܒܟܠ ܛܒܐ ܘܣܓܝܕܐ ܘܡܥܒܕ ̈‬ ‫ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ ܗܫܐ‬ ‫ܒܟܠܙܒܢ ܘܠܥܠܡ‪.‬‬ ‫‪BL ADD 14499‬‬ ‫‪F49r–50v‬‬ ‫‪English Translation‬‬ ‫‪Prayer for the entrance to the offering‬‬ ‫‪The holy one who is holy by nature and sanctifies all through his‬‬ ‫‪grace. Sanctify and purify your flock which has been bought by‬‬ ‫‪your precious blood. [Purify it] from all dirt of the flesh and spirit‬‬ ‫‪and fill it with immortal blessings and enrich it with unspeakable‬‬ ‫‪gifts so that it can uplift to you glory and thanksgiving.‬‬ ‫‪Again, prayer for when the priest transfers [literally] the bread.‬‬ ‫‪Holy Trinity elevate the remembrance of the Mother of God.‬‬ ‫‪Together with her the apostles, prophets, martyrs and confessors.‬‬ ‫‪Holy Trinity, elevate the remembrance of our fathers and‬‬ ‫‪mothers, brothers and lords who have departed on your hope with‬‬

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a true faith. Holy Trinity forgive, have mercy and release me from the sins of my ignorance. Again prayer over the cup of wine New glory and pure thanksgiving which is immeasurable to Christ our God who is the maker of all our good things. To his blessed Father and Holy Spirit for ever amen. The wine which showed a new miracle in Cana, may it change our hearts with the miracle of the Spirit to becoming new men. May it save us from the cup of punishment which is mixed for all sinners of the world to drink. May it make us worthy to drink the heavenly drink. May it whiten our souls and make them pure which is befitting new barrels as in the Gospel worthy of worship. May they be filled with a new kind of wine of spiritual knowledge. May it boil in us the sweet juice of the apostles and the gift of the Holy Spirit. May it fill our hearts with angelic and spiritual joy over the life over there. May the Lord make all this and at the same time bless this drink through the prayer of his blessed Mother filled with blessings and all the saints. Amen. Sedrō of Entrance: Christ God, who is the maker and establisher of all. 33 Sedrō of Entrance: Great God who is eternal who knows all hidden things. 34 Sedrō of Entrance of John of Sedre To you merciful and hidden God who cannot be scrutinized and investigated. The Father and sender of Jesus Christ. Your beloved and only-begotten Son who is like you. The light from you and the spark of your fire. Who was born of you eternally without beginning. He is with you amazingly without end. Who through your and his will and of your Holy Spirit you created the first human, Adam, from the earth. The head of all races and generations. With your holy hands you took him and with your divine breath from your strength, the Lord of all, he accepted your 33 34

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341

image and the image of your greatness. You gave him authority over all flesh. You honored him above all. You put him in the Paradise of sweetness. So that he may keep the law and not become prodigal and remain in eternal life. He received and heard the punishment he would receive from your lordship, that on the day he eats of the tree he will become mortal and he will eat the bread of the sweat of his brow. But he was weak and of the earth. Through the advice of the accuser and of the woman who was from his rib and like him he forgot his first/original nature. He wanted to become God instead of man and instead of the glory of angels he became the slave of the worm and of dust. For the reason of his eating, our race became subordinated to jealousy and to the keeper of the air. We became killers and oppressors. On account of this, all human souls were thrown into Sheol as death taunted us, the race of Adam, and he cried out saying: “Why did he overcome me? Who will treat (his) heal upon me? Kings, judges, the band of prophets and of apostles. See I am imprisoned in Sheol.” Thereafter when you….You sent your onlybegotten Son for his salvation, who is with you eternally and of the same nature…He came down from heaven and took body from the Holy Spirit and the Virgin Mary and became human and assumed everything we are except sin. … nine months in the womb… in the law… Turtledove…flee..of stature in baptism… tested by the accuser…on the donkey…he came into the fortress… 35 Syriac Text

‫ܨܠܘܬܐ ܕܡܥܠܬܐ ܕܩܘܪܒܐ‬ ‫ ܩܕܫ ܘܕܟܐ ܠܡܪܥܝܬܐ ܕܝܠܟ‬.‫ܩܕܝܫܐ ܕܩܕܝܫ ܒܟܝܢܗ ܘܡܩܕܫ ܠܟܠ ܒܛܝܒܘܬܗ‬ ̈ ‫ܘܡܠܝܗ‬ ̇ ݀ ‫ܛܘܒܐ‬ ‫ ܡܢ ܟܠ ܛܘܠܫܐ ܕܒܣܪܐ ܘܕܪܘܚܐ‬.‫ܙܒܝܢܬ ܒܕܡܐ ܕܝܠܟ ܝܩܝܪܐ‬ ̈ ̈ ̇ ‫ ܘܬܣܩ ܠܟ ܫܘܒܚܐ‬.‫ ܘܐܥܬܪܝܗ ܒܫܘܟܢܐ ܠܐ ܡܬܡܠܠܢܐ‬.‫ܠܐ ̈ܡܝܘܬܐ‬ .‫ܘܬܘܕܝܬܐ ܗܫܐ‬

35

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‫‪342‬‬

‫ܬܘܒ ܐܚܪܬܐ ܟܕ ܡܣܩ ܟܗܢܐ ܦܪܝܣܬܐ‬ ‫̇‬ ‫ܘܥܡܗ ̈‬ ‫ܕܫܠܝܚܐ‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܐܘܪܒ ܕܘܟܪܢܐ ܕܝܠܕܬ ܐܠܗܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܡܘܕܝܢܐ‪ .‬ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܐܘܪܒ ܕܘܟܪܢܐ ܕܐܒܗܝܢ‬ ‫ܘܕܣܗܕܐ‬ ‫ܘܕܢܒܝܐ‬ ‫̈‬ ‫ܘܕܐܚܝܢ ܘܕ̈ܪܒܢܝܢ ܕܫܟܒܘ ܥܠ ܣܒܪܟ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ‪ .‬ܬܠܝܬܝܘܬܐ‬ ‫̈‬ ‫ܚܛܗܐ ܕܛܥܝܘܬܝ‪ .‬ܗܫܐ‪.‬‬ ‫ܩܕܝܫܬܐ ܚܣܐ ܘܫܪܝ ܘܫܒܘܩ ܠܝ‬ ‫ܬܘܒ ܨܠܘܬܐ ܕܥܠ ܟܣܐ ܕܚܡܪܐ‬ ‫ܬܫܒܘܚܬܐ ܚܕܬܐ ܘܬܘܕܝܬܐ ܕܟܝܬܐ ܘܩܘܒܠ ܛܝܒܘܬܐ ܠܐ ܡܬܦܚܡܢܝܬܐ‬ ‫̈‬ ‫ܕܛܒܬܢ‪ .‬ܘܠܐܒܘܗܝ ܡܒܪܟܐ ܘܠܪܘܚܗ ܩܕܝܫܐ‬ ‫ܠܡܫܝܚܐ ܐܠܗܢ‪ .‬ܘܥܒܘܕܐ‬ ‫ܠܥܠܡܝܢ ܐܡܝܢ‪ .‬ܚܡܪܐ ܗܘ ܕܬܡܘܪܬܐ ܚܕܬܐ ܚܘܝ ܒܩܛܢܐ ܗܘ ܢܫܚܠܦ‬ ‫ܠܠܒܘܬܢ ܒܬܕܡܘܪܬܐ ܕܪܘܚܐ ܠܒܪܢܫܐ ܚܕܬܐ‪ .‬ܢܫܘܙܒ ܠܢ ܡܪܝܐ ܡܢ ܟܣܐ‬ ‫ܗܘ ܕܬܛܪܗ ܓܙܝܡ ܕܢܡܨܘܢ ܘܢܫܬܘܢ ܟܠܗܘܢ ̈ܪܫܝܥܐ ܕܐܪܥܐ‪ .‬ܢܫܘܐ ܠܢ‬ ‫ܠܢܦܫܬܢ ̈‬ ‫̈‬ ‫ܕܟܝܬܐ ܐܝܟ‬ ‫ܕܢܫܬܐ ܫܩܝܐ ܫܡܝܢܐ ܘܗܘ ܠܐ ܬܛܪܐ ܕܡܢ‪ .‬ܢܚܘܪ‬ ‫̈‬ ‫ܕܦܐܐ ̈‬ ‫ܕܒܐܘܢܓܠܝܐ ܣܓܝܕܐ‪ .‬ܢܡܠܐ ܐܢܝܢ ܚܡܪܐ‬ ‫ܠܙܩܐ ̈ܚܕܬܬܐ ܗܠܝܢ‬ ‫ܚܕܬܐ ܕܝܘܠܦܢܐ ܗܘ ܪܘܚܢܝܐ ܘܕܙܢܝܐ‪ .‬ܢܪܬܚ ܠܢ ܐܝܟ ܕܒܡܪܝܬܐ ܫܠܝܚܝܬܐ‬ ‫̈‬ ‫ܠܒܘܬܢ ܦܨܝܚܘܬܐ ܡܠܐܟܝܬܐ‬ ‫ܘܒܡܘܗܒܬܐ ܕܪܘܚܐ ܩܕܝܫܐ‪ .‬ܢܡܠܐ‬ ‫ܘܕܪܘܚܢܝܬܐ ܡܢ ̈‬ ‫ܚܝܐ ܕܬܢܢ‪ .‬ܘܠܗܠܝܢ ܢܥܒܕ ܡܪܝܐ ܘܐܟܚܕܐ ܢܒܪܟ ܠܡܫܬܝܐ‬ ‫̈‬ ‫ܗܢܐ ܒܨܠܘܬܐ ܕܐܡܐ ܕܝܠܗ ܡܒܪܟܬܐ ܡܠܝܬ ܛܘܒܐ ܘܕܟܠܗܘܢ ̈ܩܕܝܫܐ‬ ‫ܠܥܠܡܝܢ ܐܡܝܢ‪.‬‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ܆‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܗܘ ܥܒܘܕܐ ܘܡܬܩܢܢܐ ܕܟܠ‪ .‬ܗܘ ܢܫܡܬܐ ܦܪܘܩܝܬܐ‬ ‫̈‬ ‫ܕܥܠܡܐ ܗܘ ܡܘܪܘܢ ܕܟܝܐ ܘܕܠܐ ܡܬܚܒܠܢܘܬܐ ܘܪܝܚܐ ܒܣܝܡܐ ܕܠܐ‬ ‫ܡܝܘܬܘܬܐ‪ .‬ܗܘ ܕܪܝܚܐ ܚܠܝܐ ܕܝܕܥܬܟ ܡܠܝܬ ̈‬ ‫ܠܠܒܘܬܢ‪.‬‬ ‫ܘܐܫܘܝܬ ܠܢ ̈ܡܐܟܐ ܘܥܦ̈ܪܢܐ ܕܩܕܡܝܟ ܢܩܘܡ‪ .‬ܘܬܫܡܫܬܐ ܕ̈ܪܐܙܝܟ‬ ‫̈‬ ‫̈‬ ‫ܡܬܡܠܠܢܐ ܢܫܡܫ‪ .‬ܒܗܠܝܢ ܕܪܐܓܝܢ ܐܦ ̈ܡܠܐܟܐ ܕܢܕܝܩܘܢ‪.‬‬ ‫ܐܠܗܝܐ ܘܠܐ‬ ‫̈‬ ‫ܚܪܪ ܡܪܝ ܢܦܫܬܢ ܡܢ ܥܒܕܘܬܐ ܕܚܛܝܬܐ‪ .‬ܘܒܢܝܪܟ ܩܠܝܠܐ ܘܒܣܝܡܐ ܢܦܠܘܚ‬ ‫ܠܟ ܥܒܕܘܬܐ ܛܒܬܐ‪ .‬ܐܝܟܢܐ ܕܟܕ ܒܥܝܪܘܬܐ ܕܢܦܫܐ ܘܒܕܘܒ̈ܪܐ ̈‬ ‫ܬܩܢܐ ܢܚܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܬܐ ̈‬ ‫ܘܠܚܝܐ ܡܠܝܟܐ‬ ‫ܕܚܝܝܢ‪ .‬ܢܡܢܥ ܠܫܘܠܡܐ ܛܘܒܬܢܐ‬ ‫ܩܕܡܝܟ ܟܠܗܘܢ‬ ‫ܗܠܝܢ ܕܪܚܝܩܝܢ ܡܢܗܘܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܘܬܐܢܚܬܐ‪ .‬ܘܢܣܩ ܠܟ ܫܘܒܚܐ‬ ‫ܘܥܩܬܐ‬ ‫ܕܘܘܢܐ‬ ‫ܘܬܘܕܝܬܐ ܘܠܐܒܘܟ ܕܫܠܚܟ ܠܦܘܪܩܢܢ ܘܠܪܘܚܩ ܚܝܐ ܘܩܕܝܫܐ ܗܫܐ܀‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ܆‬ ‫̈‬ ‫ܕܟܣܝܬܐ ܗܘ ܕܟܠܗܝܢ ܝܕܥ‬ ‫ܐܠܗܐ ܗܘ ܪܒܐ ܗܘ ܡܬܘܡܝܐ ܗܘ ܝܕܘܥܐ‬ ‫ܐܢܬ ܩܕܡ ܗܘܝܗܝܢ ܗܘ ܕܠܝܬ ܡܕܡ ܕܛܥܐ ܠܟ ܡܢ ܗܠܝܢ ܕܠܘܬܢ ܡܛܠ‬ ‫ܓܠܝܬܐ ܘܥ̈ܪܛܠܝܬܐ ܐܝܬܝܗܝܢ ܩܕܡ ̈‬ ‫̈‬ ‫ܥܝܢܝܟ‪ .‬ܐܢܬ ܡܪܝܐ ܝܕܥ ܐܢܬ‬ ‫ܕܟܠܗܝܢ‬ ‫̈‬ ‫ܕܠܘ ܟܕ ܬܟܝܠܝܢܢ ܥܠ ܙܕܝܩܘܬܢ ܡܬܩܪܒܝܢܢ ܠ̈ܪܐܙܝܟ ܩܕܝܫܐ ܘܡܡܪܚܝܢܢ ܥܠ‬ ‫̈‬ ‫ܣܓܝܐܐ‬ ‫ܕܒܚܬܐ ܗܕܐ ܕܣܝܡܐ‪ .‬ܐܠܐ ܟܕ ܐܝܬ ܠܢ ܣܒܪܐ ܥܠ ̈ܪܚܡܝܟ‬

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‫ܐܢܬ ܗܟܝܠ ܡܪܝܐ‪ .‬ܗܘ ܕܩܪܝܬ ܠܢ ܠܐ ܬܕܚܘܩܢ‪ .‬ܗܘ ܕܒܩܝܬ ܠܢ ܠܐ ܬܣܓܐ‬ ‫̈‬ ‫ܠܥܒܕܝܟ ܘܪܘܚܟ ܩܕܝܫܐ ܠܐ ܬܣܒ ܡܢܢ ܐܠܐ ܗܒ ܠܢ ܦܐܪܪܣܝܐ ܠܡܥܠܬܐ‬ ‫̈‬ ‫ܕܩܘܕܫܐ ܕܝܠܟ ̇‬ ‫ܗܝ ܕܚܕܬ ܠܢ ܝܚܝܕܝܟ ܐܘܪܚܐ ܚܕܬܐ ܘܚܝܬܐ‪ .‬ܟܕ ܠܣܝܓܐ‬ ‫̈‬ ‫ܫܡܝܢܐ ܐܠܘܬ‪ .‬ܬ̈ܪܬܝܗܝܢ ܐܝܬܝ ܠܚܕܐ‪.‬‬ ‫ܕܒܥܠܕܒܒܘܬܐ ܫܪܐ ܐ̈ܪܥܢܐ ܥܡ‬ ‫ܗܫܐ ܡܪܝܐ ܪܚܡ ܐܢܫܐ ܒܡܨܥܬܐ ܕܝܠܢ ܗܘܝ ܒܡܥܒܕܢܘܬܐ ܕܐܠܗܘܬܟ‪.‬‬ ‫ܟܣܝܬܢ ܘܒܨܝ ܠܐ ̈‬ ‫ܝܕܝܥܬܢ‪ .‬ܥܘܠ ܠܬ̈ܪܥܝܬܢ ܘܒܩܝ ̈‬ ‫ܓܘܫ ̈‬ ‫ܚܘܫܒܝܢ ܘܐܪܚܩ‬ ‫ܡܢܢ ܟܠ ܪܓܬܐ ܫܟܝܪܬܐ ܘܟܠ ܚܘܫܒܐ ܨܐܐ‪ .‬ܟܠ ܡܚܫܒܬܐ ܕܠܟ ܠܐ‬ ‫̈‬ ‫ܒܐܦܐ‪ ،‬ܒܥܠܕܒܒܘܬܐ‪،‬‬ ‫ܫܦܪܐ ܘܟܠܗ ܢܟܠܐ ܘܚܣܡܐ ܘܪܡܘܬܐ‪ ،‬ܡܐܣܒ‬ ‫ܡܘܝܩܐ‪ ،‬ܣܐܢܬܐ‪ ،‬ܕܓܠܘܬܐ‪ ،‬ܡܐܟܠ ܩܪܨܐ‪ ،‬ܡܛܠܬܐ ܒܛܠܬܐ‪ ،‬ܚܘܪܐ‬ ‫ܙܠܝܠܐ‪ ،‬ܐܥܠ ܕܝܢ ܚܠܦ ܗܠܝܢ ܐܘ ܡܪܝܐ ܪܘܚܐ ܕܡܟܝܟܘܬܐ‪ ،‬ܕܢܟܦܘܬܐ‪،‬‬ ‫ܕܕܟܝܘܬܐ‪ ،‬ܕܟܐܢܘܬܐ‪ ،‬ܕܚܕܘܬܐ‪ ،‬ܕܒܣܝܡܘܬܐ‪ ،‬ܕܫܠܡܐ‪ ،‬ܕܚܘܒܐ‪ ،‬ܐܝܟܢܐ‬ ‫ܕܕܚܘܝܒܐ ܘܕܠܐ ܒܗܬܬܐ ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܗܠܝܢ ܕܝܠܟ‬ ‫̈‬ ‫ܡܘܗܒܬܐ‪ ،‬ܩܘ̈ܪܒܢܐ‪ ،‬ܦܐ̈ܪܐ ‪ .‬ܠܫܘܒܩܢܐ ܕܗܠܝܢ ̈‬ ‫ܕܚܛܝܢܢ‬ ‫ܠܟ ܢܩܪܒ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܙܗܝܪܘܬܐ ܕܢܦܫܬܐ ܘܕܦܓ̈ܪܐ ܕܝܠܢ‪ .‬ܘܠܚܘܣܝܐ ܘܢܚܝܐ ܕܐܒܗܝܢ ܘܕܐܚܝܢ‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܕܩܕܡܘ ܫܟܒܘ ܥܠ ܣܒܪܟ‪.‬‬ ‫ܥܢܝܕܐ‬ ‫ܘܕ̈ܪܒܢܝܢ ܘܕܟܠܗܘܢ‬ ‫ܘܠܬܫܒܘܚܬܐ ܘܩܘܠܣܐ ܕܫܡܐ ܕܝܠܟ ܡܝܩܪ ܒܟܠ ܠܟ ܓܝܪ ܦܐܐ ܟܠ‬ ‫ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ ܘܠܝܚܝܕܝܐ ܒܪܐ ܕܝܠܟ‪ .‬ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫ ܒܟܠ‪.‬‬ ‫ܛܒܐ ܘܣܓܝܕܐ ܘܡܥܒܕ ̈‬ ‫ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ ܗܫܐ ܘܒܟܠܙܒܢ܀‬ ‫ܣܕܪܐ ܕܡܕܒܪܢܘܬܐ ܕܡܪܝ ܝܘܚܢܢ܆‬ ‫ܠܟ ܐܠܗܐ ܡܪܚܡܢܐ ܟܣܝܐ ܕܠܐ ܡܬܒܨܐ‪ .‬ܡܪܚܡܢܐ ܕܠܐ ܡܬܥܩܒ‪.‬‬ ‫ܐܒܘܗܝ ܘܫܠܘܚܗ ܕܝܫܘܥ ܡܫܝܚܐ‪ .‬ܒܪܟ ܚܒܝܒܐ ܝܚܝܕܝܐ ܕܕܡܐ ܠܟ‪ .‬ܢܘܗܪܐ‬ ‫ܕܡܢܟ ܘܨܡܚܐ ܕܓܘܙܠܬܟ‪ .‬ܗܘ ܕܐܬܝܠܕ ܡܢܟ ܡܬܘܡܐܝܬ ܕܠܐ ܫܘܪܝܐ‪.‬‬ ‫ܘܐܝܬܘܗܝ ܥܡܟ ܬܡܝܗܐܝܬ ܕܠܐ ܫܘܠܡܐ‪ .‬ܗܘ ܕܒܨܒܝܢܐ ܕܥܠܟ ܘܕܝܠܗ‬ ‫ܘܕܪܘܚܟ ܩܕܝܫܐ܆ ܒܪܝܬܝܗܝ ܠܒܪܢܫܐ ܩܕܡܝܐ ܡܢ ܐܪܥܐ ܐܕܡ‪ .‬ܪܝܫܐ ܕܟܠܗܘܢ‬ ‫ܛܘܗܡܐ ܘܕܫ̈ܪܒܬܐ‪̈ .‬‬ ‫̈‬ ‫ܘܒܐܝܕܝܐ ܕܠܟ ̈ܩܕܝܫܬܐ ܫܩܠܬܝܗܝ ܘܒܡܦܘܚܝܬܐ‬ ‫ܕܝܠܟ ܐܠܗܝܬܐ ܡܢ ܚܝܠܬܢܘܬܐ ܕܝܠܟ ܡܪܐ ܟܠ ܩܒܠ ܨܠܡܐ ܕܝܠܟ ܘܨܠܡܐ‬ ‫ܕܪܒܘܬܟ‪ .‬ܘܥܠ ܟܠ ܒܣܪ ܫܘܠܛܢܐ ܝܗܒܬ ܠܗ‪ .‬ܘܠܥܠ ܡܢ ܟܠ ܝܩܪܬܝܗܝ‪.‬‬ ‫ܘܒܦܪܕܝܣܐ ̈‬ ‫ܕܓܐܘܬܐ ܣܡܬܝܗܝ ܐܝܟܢܐ ܕܐܢ ܢܛܘܪ ܢܡܘܣܐ ܘܠܐ ܢܗܘܐ‬ ‫̈‬ ‫ܠܥܒܐ )؟( ܘܐܣܘܛܐ܆ ܢܩܘܐ ܒܚܝܐ ܕܠܥܠܡ‪ .‬ܘܟܕ ܫܡܥ ܠܓܙܪ ܕܝܢܐ ܕܡܢ‬ ‫ܡܘܪܬܐ ܕܝܠܟ ܐܬܬܣܝܡ ܠܗ܆ ܕܒܝܘܡܐ ܕܢܟܘܠ ܡܢ ܐܝܠܢܐ ܢܗܘܐ ܡܝܘܬܐ‪.‬‬ ‫̈‬ ‫ܕܐܦܘܗܝ ܢܟܘܠ‪ .‬ܗܘ ܕܝܢ ܡܚܝܠܐ ܘܒܪ ܩܘܠܥܐ ܐܝܬܘܗܝ‬ ‫ܘܠܚܡܐ ܕܕܘܥܬܐ‬ ‫݀‬ ‫ܐܬܢܣܒܬ‬ ‫ܗܘܐ‪ .‬ܒܝܕ ܡܠܟܗ ܕܐܟܠܩܪܨܐ ܘܕܚܝܐ ܐܢܬܬܐ ܗܝ ܕܡܢ ܐܠܥܗ‬ ‫ܥܠ ܕܡܝܬܐ ܐܫܬܕܝܬ ܛܥܐ ܠܟܝܢܐ ܕܝܠܗ ܩܕܡܝܐ‪ .‬ܘܐܠܗܐ ܚܠܦ ܒܪܢܫܐ‬ ‫ܨܒܐ ܕܢܗܘܐ‪ .‬ܘܚܠܦ ܫܘܒܚܐ ̈‬ ‫ܕܡܠܐܟܐ ܥܒܕܐ ܕܬܘܠܥܐ ܘܕܪܡܬܐ ܗܘܐ‪.‬‬ ‫ܡܢ ܗܕܐ ܥܠܬܐ ܐܟܠܗ ܓܢܣܐ ܕܝܠܢ ܠܗܘ ܕܡܢ ܚܣܡܐ ܘܢܛܪ ܐܐܪ‬ ‫ܐܫܬܥܒܕ‪ .‬ܘܐܬܓܒܪ ܩܛܘܠܐ ܘܐܫܬܥܠܝ ܡܪܘܕܐ‪ .‬ܘܥܠ ܣܚܦ ܒܓܘ ܫܝܘܠ‬ ‫ܢܦܫܬܐ ̈‬ ‫ܟܠܗܝܢ ̈‬ ‫ܕܒܢܝܢܫܐ ܟܕ ܡܗܠ ܡܘܬܐ ܒܕܒܝܬ ܐܕܡ ܘܩܥܐ ܘܐܡܪ܆‬

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… ‫ ܡܢܘ ܡܫܟܚ ܕܢܦܠܛ‬.‫ ܡܢܘ ܢܕܘܫ )؟( ܥܩܒܐ ܥܠܝ‬.‫ܡܛܠ ܡܢܘ ܙܟܐ ܠܝ‬ ̈ ̈ ‫ܘܠܕܝܢܐ ܘܠܓܘܕܐ‬ ̈ ̈ ‫ܘܕܫܠܝܚܐ ܕܗܐ ܚܒܝܫ ܠܝ ܒܓܘ ܫܝܘܠ ܗܝܕܝܢ‬ ‫ܕܢܒܝܐ‬ ‫ܠܡܠܟܐ‬ ‫ܟܕ ܗܘܝܬ ܠܟ ܟܠ ܨܠܡܐ ܕܝܠܟ ܐܠܗܐ ܡܪܚܡܢܐ … ܠܒܪܐ ܝܚܝܕܝܐ ܕܝܠܟ‬ ‫ ܟܕ ܡܢ ܗܝ ܕܐܝܬܘܗܝ ܥܡܟ ܡܬܘܡܐܝܬ ܘܫܘܐ ܒܐܘܣܝܐ‬.‫ܠܦܘܪܩܢܐ ܕܝܠܗ‬ ‫ ܢܚܬ ܡܢ ܫܡܝܐ ܘܐܬܓܫܡ ܡܢ ܪܘܚܐ ܩܕܝܫܐ ܘܡܢ‬.‫ܠܐ … ܐܘ ܐܫܬܚܠܦ‬ … .‫ܡܪܝܡ ܒܬܘܠܬܐ ܘܗܘܐ ܒܪܢܫܐ ܘ ܟܠܗܝܢ ܕܝܠܢ ܩܒܠ ܣܛܪ ܡܢ ܚܛܝܬܐ‬ …‫ ܫܘܦܢܝܢܐ … ܥܪܘܩܝܐ‬.‫ܘܕܢܗܘܐ ܝ̈ܪܚܐ ܬܫܥܐ ܒܡܪܒܥܐ … ܕܒܢܡܘܣܐ‬ ‫ܕܩܘܡܬܐ ܒܥܡܘܕܝܬܐ… ܢܣܝܘܢܐ ܕܡܢ ܐܟܠܩܪܨܐ… ܥܠ ܥܝܠܐ ܫܝܛܐ‬ …‫ ܥܠ ܠܚܣܢܐ ܕܒ… ܕܒܗܘܢ‬.‫… ܕܙܟܘܬܐ‬ BL ADD 14690 F1–3v English Translation To serve as priests Give and grant us In the new world Your rational altar To serve you as priests our Lord Jesus Of truth And to your Father and your Spirit Pure lamb without blemish To your Father the offering Make us worthy to offer you Is like your sacrifice Salvation of Prayer before Of your divine words Your holy Spiritual and the gifts of your spirit Keep your commands Another …your Lord in us Salvific. Hide Holy Make us worthy Yours… fruits

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Sedrō of Entrance Good and sweet Lord and priest of the worlds. For whom mouths and tongues of the created being do not suffice to give praise for any of the great gifts of your glory towards us. We who are far away and wretched and in the darkness of sin. This special gift, you gave to us only, saved by your name, and not to your angels and not even to the first fathers and prophets afterwards. You came to slaughter for our sake who are not worthy and became food and drink because of your immeasurable love, so that you could always gladden us with your life-giving body and holy blood. A feast which does not end and joy that does not leave our souls. So, what do we have to offer you for this gift you have given us? How can we praise and bless you enough? Not even the tongues of fire, your servants who have insoluble natures by your grace, are enough to praise you. For this reason, when we look at your great deeds which are above inquiry we name you saying: inscrutable we call you, indescribable, ineffable, inconceivable, who is eaten everyday but does not finish, drunk everyday and does not lack, divided everyday and does not end. With unspeakable wonder the eyes of our mind peeks at you and we crawl towards you asking that these mysteries may be for us without guilt and blame; not for judgment and vengeance in next life; not for shame before the throne of your greatness but for the forgiveness of debt and blotting out of sin and mercy and compassion; for ceasing of all evil things; salvation from sin; flight from defilement of the flesh; passing without danger through the narrow path; apology before your terrible throne. Now Lord, when we have arrived to the offering of this mystery we entreat you: may nothing shameful be seen in it; do not push us away from your good things forever, we who by your goodness have constantly been made worthy to receive. Do not allow us to die a second death so that the yeast of your body and blood may not be gone from us which has been mixed in us. Do not deprive our lips to taste your life-giving sacraments and may our ears not hear sour sounds but hear life-giving sounds. Do not allow our eyes to be blind in the depth of hell but enlightened by the light of your faith. Do not bind and fold the hands which extol you with their palms; do not allow the feet which trod in your holy temple to be

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miserably singed; do not deprive us of your great mercies, Lord; do not allow us to be food for worm but to rejoice in you everyday; do not allow us to be tormented by thirst, the tongue and mouth which has drunk your blood spiritually; do not put us with the evil-doers in the fire, we whom you have invited to your holy meal from streets and rooftops. But both here and there let us rejoice in you who are the well of life. And in the same way all the faithful departed who have participated in the taste of your well in this world. Make them worthy to rejoice in your light there together with your saints, so that when we again receive you we may be, truly, a resting-place for your honorable dwelling, and be seen as pure and suitable temples; and be worthy to sing joyful songs with those on your right side in unison, together with the heavenly gatherings who celebrate you and rejoice in you. Let us raise glory, honor, worship to you, your blessed and blissful Father who sent you for our salvation, with your Holy Spirit, now and forever. 36 Sedrō of Entrance into the liturgy: Christ God who is hidden and elevated, who is omnipotent through the power of his word. The hidden one who was revealed in flesh. Not mixed but of one essence. Who is in all and everything is in him. While he is in all, yet he is distant and beyond all the minds of the created beings. For the greatness of your goodness you became for us a head priest and you accepted the holy sacrifices and you showed that you are the lamb of God who through his slaughter ended the sins of the world. The onlybegotten one who in his revelation saved the world. The Son of the holy Father who through his holy slaughter sanctified our creation. The one who accepts offerings, who became for us the offering for his Father. Through his offering he brought us closer to the one how sent him. Be content, Lord God, through the eternal mercies in you. Accept this Eucharist which has been put on this holy table for all. For the living and the dead for whom it is being offered. It stopped the burnt-offerings. And as you descend on it through the mediation of your Holy Spirit let it be 36

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the same as the one in the upper room which you gave to your disciples. For it is both a type and truth. It is truer than the types which came before it and a type for that which we will receive at the last in the heavenly kingdom where there will be no shadows and nothing invisible. Let it be for us a pledge of that in the kingdom without blood and life-giving for those who participate. And like the pledge of your compassion, God, that we may be sanctified in your grace. In a holy manner let us accept your mysteries which are life-giving and worthy of worship. Cleanse our minds because we stand before the holy of holies of your mysteries. Wash from us the mind of the flesh so that our soul may be attached to your holy Spirit. Put in us the faith which find joy in your mysteries and that we may gladden your sacrifice like you. Create in us a pure heart and a humble spirit, you who cannot be seen by the eyes of flesh; and who cannot be investigated by human beings. Let our minds be turned towards the purity of your secret sacrifice; as you too were revealed and was mixed in us so that we could forget ourselves and meditate on your commands and forget ourselves and remember you. Let the bodily image be lifted from our external senses and let only you be painted in our mind hiddenly. Now, Lord, as your Holy Spirit is descending from heaven on these mysteries: make us worthy to ascend from earth to heaven in the spirit. Now that you approach to become a sacrifice before your Father: make us worthy to be for you a living and holy sacrifice which pleases you in the rational service. Now as this bread is changed and becomes the body: let us change from complete evil towards complete goodness. Now as this wine is changed and becomes your precious blood, let our thoughts boil with your love hiddenly. Now, as you are being sacrificed on your holy altar, let sin vanish from all our limbs and let them become aware of this mysterious participation and the departed ones who went before us received it from the forgiving altar. Let it be for us and all of them for hope, salvation and a general resurrection and rebirthing of their bodies for your name is praised and your deeds amazing for all creation. Our Lord

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Jesus Christ is worthy of worship together with your Father and your holy Spirit, now and forever. 37 Sedrō of Entrance Christ our God who is lofty in nature and incomprehensible for the mind. The cause which has no cause, the creative ousia who is from the fatherly and elevated ousia. Who for his natural mercies which is enmeshed in your nature, we who were lost through the trespassing of the command, became for us an acceptable sacrifice before your self-existent and hidden father. The blessed fathers have painted the image of this divine sacrifice which has been pleasing for you from of old. Abel in the plain land through his burnt-offering depicted this divine sacrifice, the greatness of your self-existence, you who are the forgiving offering and the one who accepts gifts. The sacrifice of Noah the righteous depicted this divine sacrifice in the ark when he approached you in the ark. Melchizedek the great priest, depicted this sacrifice, who typified it through the bread and the wine. Moses, the chief of the prophets, depicted this divine sacrifice, and he stopped the destroyer from the Israelites with the blood of the lamb which they sprinkled on the arches of their doors. The Seraph depicted this sacrifice when he with fiery pliers brought the forgiving charcoal and brought it to the lips of the glorious among prophets, Isaiah. This divine sacrifice was depicted by the scroll which was given by the fiery angel to Ezekiel, amazing among prophets. This divine sacrifice gave grace to the holy disciples in the upper room of mysteries through the participation in your body and forgiving blood. This is the sacrifice we are offering now before you through the power and operation of your Holy Spirit which proceeds from your Father and from your exaltation receives. We who are sinners and transgressors he forgives and sanctifies through the reception of this life-giving gift. Now, as the Holy Spirit descends from heaven and rests upon this divine Eucharist, cause to descend upon us, Lord, the grace of your Holy Spirit. Now, as the Holy Spirit comes down from heaven and tabernacles on this divine sacrifice, complete us Lord 37

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through its reception and forgive us through our participation in it. Now, as the Holy Spirit comes down from heaven and dwells on this Eucharist which has been laid before us, save us Lord from the whirlwind of debts and sins, for we have been imprinted by it [Holy Spirit]. Now as the Holy Spirit comes down from heaven and rests upon this sacrifice which has been put before us: give us Lord through its reception the forgiveness of all trespasses committed by us. Now, as the Holy Spirit comes down from heaven and stays on this divine Eucharist, help us Lord through its reception towards the halls promised to those who love you. Now, as the Holy Spirit comes down from heaven and descends on these mysterious gifts, invite us Lord through their reception towards a gracious life which have been promised to blessed people. Save us in this world from harmful chastisement which may come on us due to our sins. And in that great world, which does not end, give us and our departed ones, rest in the exalted theoria of your glory, Christ our God who sacrificed yourself for us, your Father before whom you were sacrificed and of your Holy Spirit the sanctifier of our souls. Now and forever. 38 Sedrō of Entrance to the liturgy: God, who is good in his nature and who gives sanctity to the holy ones in his grace; who broke his holy body to his holy disciples in the upper room of the mystery; who mixed his precious blood for the forgiveness of all believers; who ordered them and alerted them and said: do this in remembrance of me. Now as you have called me in the mercy of your goodness and have brought me, who is unworthy, to serve as priest for this divine and forgiving sacrifice, through the Holy Spirit. So, as we consider this spiritual sacrifice, we feast with spiritual joy and say: This is the divine sacrifice through which all sins and guilts are made white; This is the divine sacrifice through which the perfect ones ascend the heavenly height; This is the divine and bloodless sacrifice which is offered for the life of the world; This is the divine sacrifice which was depicted by Abel with his acceptable and spotless offering; This is the divine sacrifice which has given us believers 38

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and redeemed affinity to the heavenly promises; This is the divine sacrifice which has given the weapon of salvation to our bodies and souls; This is the divine sacrifice through which debt and sins of sinners are blotted out and forgiven; This is the divine sacrifice which they have tasted and been glad to say that the Lord is good, which David the prophet of God of the Holy Spirit has shown; This is the divine sacrifice of the high priest Joshua Bar Yuzodoq who took off his dirty clothes; This is the divine sacrifice which all the earlier fathers depicted with their hidden mysteries; This is the divine sacrifice which was given to Isaiah the prophet with a fiery tong as a trust; This is the divine sacrifice which Melchizedek, the high priest, depicted with his acceptable gifts; This is the divine sacrifice which the prophet of the Lord said about that “through the lamb which is slaughtered in the evening it shows its image”; This is the divine sacrifice whom the first ones anticipated to see but did not see; This is the divine sacrifice of the peoples who were from the beginning are forgiven all their sins and shortcomings; This is the divine sacrifice of the forgiving body and sanctifying blood; This is the divine sacrifice which Moses the chief of the prophets depicted with the showbread which was kept on the table; This is the divine sacrifice before which the cherubim and the seraphim of fire and spirit stand trembling; This is the divine sacrifice which the Holy Spirit, equal with the Father and the only-begotten Son, descends upon and sanctifies; This is the divine sacrifice which the heavenly father completed and fulfilled, the beloved Lord, and the holy Spirit sanctified; This is the divine sacrifice whom the third of the Godhead perfected through his own suffering. Let us remember and praise him through the incense which our weakness and sinfulness offers before him so that we can wash our dirt by his mercy, and he may blot out our guilt in his compassion and forgive our shortcomings with the drops of his divine gifts. May he be with us and among us and make us and our departed ones worthy for the glory of his greatness and of his blessed Father, who sent him for our salvation, and his Holy Spirit

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who is good and worthy of worship and life-giver and of the same ousia as you, now and forever. 39 Prayer which the priest prays secretly… while he inclines before the altar. Trinity… And praiseworthy one have mercy on me Holy and praiseworthy Trinity forgive my sinfulness. Holy and praiseworthy Trinity accept the offering from my sinful hands. God do a good remembrance of your church, your saints and all the faithful departed. Especially and notably (…) our brothers, masters in the flesh and spirit and the departed for whom these gifts have been offered. God forgive and blot out and relieve all Christians, the children of your holy church. Through the prayers of your Mother and all your saints for ever, Amen. End of the order of Entrance. Syriac Text

‫ܢܫܡܫ ܘܢܟܗܢ‬ ‫ܗܒ ܘܫܟܢ ܠܢ‬ ‫ܒܥܠܡܐ ܚܕܬܐ ܘܒ‬ ‫ܡܕܒܚܟ ܡܠܝܠܐ ܘܕ‬ ‫ܘܢܟܗܢ ܠܟ ܡܪܢ ܝܫܘܥ‬ .‫ܕܫܪܪܐ‬ ‫ܘܠܐܒܘܟ ܘܠܪܘܚܟ‬ ‫ܐܡܪܐ ܕܟܝܐ ܕܠܐ ܡܘܡܐ‬ ‫ܠܐܒܘܟ ܩܘܪܒܢܐ ܡ‬ ‫ܐܫܘܐ ܠܢ ܕܢܩܪܒ ܠܟ‬ ‫ܘܡܬܕܡܝܐ ܕܒܚܟ‬ ‫ܠܦܘܪܩܢ‬ ‫ܨܠܘܬܐ ܕܩܕܡ‬ ̈ ̈ ‫ܐܠܗܝܬܐ‬ ‫ܕܡܠܝܟ‬ ‫ܕܝܠܟ ܩܕܝܫܐ‬ 39

S11

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

‫‪352‬‬

‫̈‬ ‫ܘܫܘܘܟܢܐ ܕܪܘܚܟ‬ ‫ܪܘܚܢܝܬܐ‬ ‫̈‬ ‫ܦܘܩܕܢܝܟ‬ ‫ܢܛܪ‬ ‫ܐܚܪܝܬܐ‬ ‫ܡܪܟ ܒܢ‬ ‫ܦܪܘܩܝܬܐ‪ .‬ܘܛܡܘܪ‬ ‫ܩܕܝܫܬܐ‬ ‫ܘܐܫܘܐ ܠܢ‬ ‫ܕܝܠܟ ‪ ...‬ܦܐ̈ܪܐ‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܡܪܐ ܛܒܐ ܘܒܣܝܡܐ ܘܡܟܗܢܢܐ ܕܥܠܡܐ‪ .‬ܗܘ ܕܠܐ ܣܦܩܝܢ ܦܘܡܐ ̈‬ ‫ܘܠܫܢܐ‬ ‫̈‬ ‫ܛܝܒܘܬܐ ܕܪܒܘܬ‬ ‫ܕܒ̈ܪܝܐ ܟܠܗܘܢ ܕܢܠܚܡܘܢ ܬܫܒܘܚܬܐ ܠܚܕܐ ܡܢ‬ ‫ܫܒܝܚܘܬܟ ܕܠܘܬܢ‪ .‬ܕܠܢ ܗܢܘܢ ܕ̈ܪܚܝܩܐ ̈‬ ‫ܘܡܣܠܝܐ ܘܕܒܚܫܘܟܐ ܕܚܛܝܬܐ‬ ‫ܐܝܬܝܢ ܗܘܝܢ‪ .‬ܗܕܐ ܡܘܗܒܬܐ ܕܝܠܢܐܝܬ ܠܢ ܒܠܚܘܕܝܢ ܦ̈ܪܝܩܝ ܒܫܡܟ‬ ‫̈‬ ‫ܐܓܥܠܬ ܕܠܐ ̈‬ ‫̈‬ ‫̈‬ ‫݀‬ ‫ܩܕܡܝܐ ܘܢܒܝܐ ܕܡܢ‬ ‫ܠܐܒܗܬܐ‬ ‫ܝܗܒܬ ܐܦܠܐ‬ ‫ܠܡܠܐܟܐ ܐܬ‬ ‫ܒܬܪܟܢ‪ .‬ܕܐܢܬ ܟܝܬ ܠܢܟܣܬܐ ܚܠܦܝܢ ܠܐ ̈‬ ‫ܫܘܝܐ ܐܬܝܬ‪ .‬ܘܡܬܐܟܠܢܐ‬ ‫ܘܡܫܬܬܝܢܐ ܡܛܠ ܚܘܒܟ ܠܐ ܡܬܡܫܚܢܐ ܠܢ ܗܘܝܬ‪ .‬ܕܒܦܓܪܟ ܘܕܡܟ‬ ‫ܩܕܝܫܐ ܘܡܥܒܕ ̈‬ ‫ܚܝܝܐ ܐܡܝܢܐܝܬ ܠܢ ܬܒܣܡ‪ .‬ܦܘܛܡܐ ܕܠܐ ܡܘܦܐ‪.‬‬ ‫ܒܘܣܡܐ ܕܠܐ ܛܠܩ ܡܢ ̈‬ ‫̈‬ ‫ܐܦܝ‬ ‫ܢܦܫܬܢ‪ .‬ܒܕܓܘܢ ܡܢܐ ܐܝܬ ܠܢ ܕܢܦܪܘܥ ܥܠ‬ ‫̈‬ ‫ܡܘܗܒܬܟ ܗܕܐ ܕܠܘܬܢ‪ .‬ܡܢ ܐܝܟܐ ܐܝܬ ܠܢ ܦܘܡܐ ܕܐܝܟ ܕܙܕܩ ܣܦܩܝܢ‬ ‫̈‬ ‫ܕܢܒܪܟܘܢܟ‪ .‬ܐܦܠܐ ̈‬ ‫ܡܫܡܫܢܝܟ ܕܒܟܝܢܐ ܠܐ ܡܫܬ̈ܪܝܢܐ ܡܢ‬ ‫ܠܫܢܐ ܕܫܠܗܒܝܬܐ‬ ‫ܛܝܒܘܬܟ ܐܝܬܝܗܘܢ ܡܘܦܝܢ ܠܩܘܠܣܟ‪ .‬ܘܡܛܠܗܕܐ ܟܕ ܡܢ ܪܒܘܬ‬ ‫̈‬ ‫ܬܡܝܗܬܟ܆ ܓܗܪܝܢܢ ܠܐ ܡܬܥܩܒܢܐ ܠܟ ܡܫܡܗܝܢܢ‪ .‬ܠܐ ܡܬܒܨܝܢܐ ܠܟ‬ ‫ܡܝܩܢܝܢܢ‪ .‬ܠܐ ܡܬܡܠܠܢܐ܆ ܠܐ ܡܬܗܘܢܢܐ܆ ܗܘ ܕܟܠ ܝܘܡ ܡܬܐܟܠ ܘܠܐ‬ ‫ܓܡܪ‪ .‬ܘܟܠ ܝܘܡ ܡܫܬܬܐ ܠܐ ܚܣܪ‪ .‬ܟܠ ܝܘܡ ܡܬܦܠܓ ܘܠܐ ܡܘܦܐ‪ .‬ܘܟܕ‬ ‫ܒܬܗܪܐ ܗܢܐ ܕܠܐ ܡܬܕܪܟ ̈‬ ‫ܥܝܢܐ ܕܬܪܥܝܬܢ ܡܩܬܝܢܢ ܘܡܬܓܪܓܚܝܢܐܝܬ‬ ‫ܠܟ ܫܐܠܝܢܢ܆ ܕܠܐ ܠܚܘܝܒܐ ܘܠܐ ܠܩܘܛܪܓܐ ̈ܪܐܙܐ ܗܠܝܢ ܢܗܘܘܢ ܠܢ‪ .‬ܠܐ‬ ‫ܠܕܝܢܐ ܠܬܒܥܬܐ ܕܬܡܢ‪ .‬ܠܐ ܠܒܗܬܬܐ ܘܟܘܡܪܐ ܕܩܕܡ ܒܐܝܡܐ ܕܪܒܘܬܟ‬ ‫ܐܠܐ ܠܚܘܣܝܐ ̈‬ ‫ܕܚܘܒܐ ܘܠܫܘܒܩܢܐ ̈‬ ‫ܕܚܛܗܐ ܠ̈ܪܚܡܐ ܘܚܢܢܐ‪ .‬ܠܓܗܝܬܐ ܕܡܢ‬ ‫̈‬ ‫ܒܝܫܬܐ‪ .‬ܠܫܘܘܙܒܢܐ ܕܡܢ ܚܛܝܬܐ‪ .‬ܠܥܪܘܩܝܐ ܕܡܢ ܛܐܡܘܬܐ ܒܣܪܢܝܬܐ‪.‬‬ ‫ܕܩܕܡ ܒܐܝܡܐ ‪ 40‬ܠܡܥܒܪܬܐ ܕܠܐ ܩܢܛܐ ܕܒܫܒܝܠܐ ܗܘ ܩܛܝܢܐ‪ .‬ܠܦܠܝܪܘܦܝܐ‬ ‫ܕܝܠܟ ܕܚܝܠܬܐ ܘܡܢ ܗܪܟܐ ܡܪܝܐ ܟܕ ܠܡܟܗܢܢܘܬܐ ܗܕܐ ܪܐܙܐܢܝܬܐ‬ ‫ܐܬܡܛܝܢܢ‪ .‬ܥܠܗܝ ܡܦܝܣܝܢܢ ܠܟ܆ ܕܠܐ ܢܬܚܙܐ ̇‬ ‫̈‬ ‫̈‬ ‫ܘܒܐܝܫܐ‬ ‫ܒܗܝܬܐ‬ ‫ܒܗ‬ ‫ܩܕܡܝܟ‪ .‬ܠܐ ܢܫܬܕܐ ܠܒܪ ܡܢ ܚܓܟ ܪܘܚܢܝܐ ܡܪܝܐ‪ .‬ܠܐ ܬܛܪܘܕ ܠܢ ܡܢ‬ ‫ܒܘܣܡܟ ܗܘ ܕܠܥܠܡ‪ .‬ܚܢܢ ܗܢܘܢ ܕܡܢ ܒܘܣܡܟ ܐܡܝܢܐܝܬ ܐܫܘܝܬܠܢ‬ ‫ܠܡܦܩ ܒܪܘܚܐ‬

‫‪40‬‬

‫‪353‬‬

‫‪APPENDIX‬‬

‫ܕܢܣܒ‪ .‬ܠܐ ܬܡܝܬ ܠܢ ܡܘܬܐ ܗܘ ܬܢܝܢܐ ܕܠܐ ܢܒܛܠ ܡܢܢ ܚܡܝܪܐ ܕܦܓܪܟ‬ ‫̈‬ ‫ܣܦܘܬܢ ܕܢܨܛܒܥ ܒ̈ܪܐܙܝܟ‬ ‫ܘܕܡܟ ܕܡܡܙܓ ܒܢ‪ .‬ܠܐ ܬܓܠܘܙ ܒܢܘܪܐ‬ ‫ܢܫܡܥܢ ̈ܩܠܐ ܡ̈ܪܝܪܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܡܐܚܝܢܐ ܠܐ ̈‬ ‫̈‬ ‫ܐܕܢܐ ܕܠܨܘܬܐ ܕܡܠܝܝ ܚܝܬܐ ܕܐܬܥܙ‬ ‫̈‬ ‫̈‬ ‫)؟( ܕܢܫܡܥܢ‪ .‬ܠܐ ܬܚܫܟ ܒܡܥܡܛܢܐ ܕܓܗܢܐ ܥܝܢܐ ܕܢܗ̈ܪܝ ܒܢܘܗܪܐ‬ ‫̈‬ ‫̈‬ ‫ܒܚܘܦܢܝܗܝܢ‬ ‫ܐܝܕܝܐ ܕܠܟ‬ ‫ܕܗܝܡܢܘܬܟ‪ .‬ܠܐ ܬܐܣܘܪ ܘܬܦܟܘܪ ܠܡܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܡܙܝܚܢ‪ .‬ܠܐ ܢܬܚ̈ܪܟܢ ܕܘܝܐܝܬ ̈ܪܓܠܐ ܕܒܗܝܟܠܟ ܩܕܝܫܐ ܨܦܝܦܢ‪ .‬ܠܐ ܬܓܠܘܙ‬ ‫ܡܢܢ ̈ܪܚܡܝܟ ܡܪܐ ܕ̈ܪܚܡܘܗܝ ܣܓܝܐܝܢ‪ .‬ܠܐ ܢܗܘܐ ܠܬܘܠܥܐ ܐܘܟܠܐ ܚܢܢ‬ ‫ܕܠܘ ܚܕ ܝܘܡܐ ܐܠܐ ܟܠܝܘܡ ܒܟ ܡܬܒܣܡܝܢܢ‪ .‬ܠܐ ܢܫܬܢܩ ܡܢ ܨܗܝܐ ܠܫܢܐ‬ ‫ܕܠܕܡܟ ܪܘܚܢܐܝܬ ܪܣܡ‪ .‬ܠܐ ܬܓܪܘܦ ܠܢ ܥܡ ̈‬ ‫ܠܝـܛܐ ܠܢܘܪܐ‪ .‬ܠܢ ܕܡܢ ܟܠ‬ ‫̈‬ ‫̈‬ ‫ܘܫܘܩܐ ܠܫܪܘܬܐ ܗܕܐ ܩܕܝܫܬܐ ܙܡܢܬ ܠܢ‪ .‬ܐܠܐ ܗܪܟܐ‬ ‫ܣܝܓܐ ܘܒܝ̈ܪܝܬܐ‬ ‫̈‬ ‫ܘܬܡܢ ܡܢܟ ܡܒܘܥܐ ̈‬ ‫ܡܗܝܡܢܐ ܕܩܕܡܘ‬ ‫ܕܚܝܐ ܢܬܒܣܡ‪ .‬ܘܒܗ ܠܟܠܗܘܢ‬ ‫ܐܫܬܘܬܦܘ ܒܛܥܡܬܗ ܒܥܠܡܐ ܗܢܐ‪ .‬ܬܡܢ ܡܢ ܙܝܘܐ ܕܢܘܗܪܟ‬ ‫ܕܢܬܒܣܡܘܢ ܥܡ ̈‬ ‫ܩܕܝܫܝܟ ܐܫܘܐ‪ .‬ܐܝܟܢܐ ܕܟܕ ܥܦܝܦܐܝܬ ܠܟ ܢܣܒܝܢܢ‪.‬‬ ‫ܘܗܝܟܠܐ ̈‬ ‫̈‬ ‫ܕܟܝܐ ܘܕܚܫܚܝܢ‬ ‫ܫܪܝܪܐܝܬ ܒܝܬ ܡܫܪܝܐ ܠܥܡܘܪܝܐ ܕܐܝܩܪܟ ܢܗܘܐ‪.‬‬ ‫ܢܬܚܙܐ‪ .‬ܘܒܚܕܐ ܓܘܕܐ ܝܡܝܢܝܬܐ ܚܕܐ ܒܪܬ ܩܠܐ ܡܦܨܚܢܝܬܐ ܢܫܬܘܐ‬ ‫ܟܢܫܐ ̈‬ ‫ܕܢܠܥܙ ܒܝܬ ܨܘܒܐ ܒܗܝܠܐ‪ .‬ܥܡ ̈‬ ‫ܫܡܝܢܐ ܕܡܥܕܥܐܕܝܢ ܘܚܕܝܢ ܒܟ‪.‬‬ ‫ܘܫܘܒܚܐ ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܢܣܩ ܠܟ ܘܠܐܒܘܟ ܡܒܪܟܐ ܘܛܘܒܬܢܐ‬ ‫ܕܫܠܚܟ ܠܦܘܪܩܢܢ ܥܡ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ܀‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ ܕܩܘܪܒܐ‪:‬‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܗܘ ܓܢܝܙܐ ܘܡܥܠܝܐ ܘܐܚܝܕ ܟܠ ܒܚܝܠܐ ܕܡܠܬܗ‪ .‬ܗܘ‬ ‫ܓܢܝܙܐ ̇ܡܢ ܕܐܬܓܠܝ ܒܒܣܪ‪ .‬ܘܠܐ ܡܦܬܟܐ ܘܠܚܘܕܝ ܙܢܐ ܒܐܝܬܘܬܗ‪ .‬ܗܘ‬ ‫ܕܒܟܠ ܐܝܬܘܗܝ ܘܟܠ ܒܗ‪ .‬ܗܘ ܠܘ ܒܟܠ ܐܟܡܢ ܕܪܚܝܩ ܘܡܒܥܕ ܡܢ ܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܘܥܒܝܕܐ‪ .‬ܡܛܠ ܡܥܠܝܘܬܐ ܕܛܒܘܬܟ ܗܘܝܬ ܠܢ ܟܘܡܪܐ‬ ‫ܗܘܢܐ ܕܒ̈ܪܝܐ‬ ‫̈‬ ‫̈‬ ‫ܘܡܩܒܠܢܐ ܕܕܒܚܐ ܩܕܝܫܐ ܘܚܘܝܬ ܕܐܢܬ ܐܝܬܝܟ ܐܡܪܗ ܕܐܠܗܐ ܗܘ‬ ‫ܕܒܩܛܠܗ ܒܛܠ ̈ܚܛܗܘܗܝ ܕܥܠܡܐ‪ .‬ܝܚܝܕܝܐ ܕܒܕܢܚܗ ܥܒܕ ܦܘܪܩܢܐ ܠܥܠܡܐ‪.‬‬ ‫̇‬ ‫ܩܕܫܗ ܠܓܒܝܠܬܢ‪ .‬ܡܩܒܠ‬ ‫ܒܪܐ ܕܡܢ ܐܒܐ ܩܕܝܫܐ ܕܒܢܟܣܬܗ ܩܕܝܫܬܐ‬ ‫ܩܘ̈ܪܒܢܐ ܕܩܘܪܒܢܐ ܡܪܥܝܢܐ ܗܘܬ ܚܠܦܝܢ ܠܝܠܘܕܗ‪ .‬ܘܒܩܘܪܒܢܗ ܩܪܒܢ‬ ‫̈‬ ‫̇‬ ‫ܩܒܠܝܗ ܠܗܕܐ‬ ‫ܒܬܘܡܝܐ ܕܒܟ ܡܟܢܝܢ‪.‬‬ ‫ܠܫܠܘܚܗ‪ .‬ܨܒܝ ܡܪܝܐ ܐܠܗܐ ܒ̈ܪܚܡܐ‬ ‫̈‬ ‫ܐܘܟܪܣܛܝܐ ܕܣܝܡܐ ܩܕܡܝܢ ܥܠ ܦܬܘܪܐ ܗܢܐ ܩܕܝܫ ܒܟܠ‪ .‬ܚܠܦ ܚܝܐ‬ ‫̈‬ ‫݀‬ ‫݀‬ ‫ܘܐܬܦܪܫܬ ܠܝܩܕܐ ܫܠܡܐ‪ .‬ܘܟܕ‬ ‫ܐܬܬܝܬܝܬ ܠܕܒܚܐ‪.‬‬ ‫ܘܡܝܬܐ ܕܚܠܦܝܗܘܢ‬ ‫̇‬ ‫ܡܬܢܚܕ )؟( ܐܢܬ ܠܗ ܒܝܕ ܡܨܥܝܘܬܐ ܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܬܗܘܐ ܫܘܝܐ‬ ‫̇‬ ‫̈‬ ‫ܐܝܬܝܗ‪.‬‬ ‫ܬܠܡܝܕܝܟ ܗܘܬ‪ .‬ܕܛܘܦܣܐ ܘܫܪܪܐ‬ ‫ܠܗܝ ܕܒܥܠܝܬܐ ܡܢܟ ܠܘܬ‬ ‫̇‬ ‫̇‬ ‫ܩܕܡܝܗ ܘܛܘܦܣܐ ܕܗܝ ܕܥܬܝܕܝܢܢ ܠܡܣܒ ܠܚܪܬܐ‬ ‫ܫܪܪܐ ̇ܗܝ ܕܡܢ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܒܡܠܟܘܬܐ ܕܫܡܝܐ‪ .‬ܕܠܐ ܡܬܚܙܝܢܝܬܐ ܘܠܐ ܛܠܢܝܬܐ ܐܝܬ ܒܗ‪ .‬ܕܬܗܘܐ ܠܢ‬ ‫݀‬ ‫̇‬ ‫ܪܗܒܘܢܐ ̇‬ ‫ܘܡܥܒܕܬ ̈‬ ‫ܕܒܗ‬ ‫ܚܝܐ ܠܐܝܠܝܢ‬ ‫ܕܗܝ ܘܡܠܟܘܬܐ ܕܠܐ ܕܡܐ‬ ‫ܡܫܬܘܬܦܝܢ‪ .‬ܘܐܝܟ ܪܗܒܘܢܐ ܕܚܢܢܐ ܕܝܠܟ ܐܠܗܐ‪ .‬ܕܢܬܩܕܫ ܩܢܘܡܢ‬ ‫̈‬ ‫̈‬ ‫ܘܡܚܝܢܐ‪ .‬ܕܟܐ ܠܬܪܥܝܬܢ‬ ‫ܣܓܝܕܬܐ‬ ‫ܒܛܝܒܘܬܟ‪ .‬ܕܩܕܝܫܐܝܬ ܢܩܒܠ ܠ̈ܪܐܙܝܟ‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

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‫̈‬ ‫ܩܘܕܫܝܢ ܕ̈ܪܐܙܝܟ ܗܐ ܩܝܡܝܢܢ‪ .‬ܐܫܝܓ ܡܢܢ ܠܬܪܥܝܬܐ ܕܒܣܪܐ‬ ‫ܕܩܕܡ ܩܕܘܫ‬ ‫݀‬ ‫ܕܬܬܢܩܦ ܢܦܫܢ ܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܐܫܪܐ ܒܢ ܗܝܡܢܘܬܐ ܚܕܝܬ ̈ܪܐܙܝܟ‬ ‫̈‬ ‫ܕܒܥܝܢܝ‬ ‫ܕܢܚܕܝܘܗܝ ܠܕܒܚܟ ܐܟܘܬܟ‪ .‬ܒܪܝ ܒܢ ܠܒܐ ܕܟܝܐ ܘܪܘܚܐ ܡܟܝܟܬܐ‬ ‫ܒܣܪܐ ܠܐ ܡܬܚܙܐ ܐܢܬ‪ .‬ܘܡܢ ̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܠܐ ܡܬܕܪܟ ܐܢܬ‪.‬‬ ‫ܥܘܩܒܐ‬ ‫ܢܬܓܘܐ ܗܘܢܢ ܠܘܬ ܕܟܝܘܬܐ ܕܕܒܚܟ ܣܬܝܪܐ‪ .‬ܐܝܟܢܐ ܕܐܦ ܐܢܬ ܢܦܩܬ‬ ‫̈‬ ‫ܘܒܦܘܩܕܢܝܟ ܢܬܗܓܐ ܘܠܩܢܘܡܢ‬ ‫ܠܓܠܝܐ ܘܐܬܡܙܓܬ ܒܢ ܕܢܛܥܐ ܚܢܢ ܠܢ‬ ‫ܢܬܢܫܐ ܘܠܟ ܢܬܥܗܕ‪ .‬ܬܬܪܝܡ ܨܘܪܬܐ ܦܓܪܢܝܬܐ ܡܢ ̈ܪܓܫܝܢ ܒ̈ܪܝܐ‪ .‬ܘܐܢܬ‬ ‫ܒܠܚܘܕܝܟ ܬܬܨܝܪ ܒܚܘܫܒܢ ܟܣܝܐܝܬ܀ ܘܗܫܐ ܡܪܝܐ ̇‬ ‫ܕܢܚܬ ܪܘܚܐ ܕܝܠܟ‬ ‫ܩܕܝܫܐ ܡܢ ܫܡܝܐ ܥܠ ̈ܪܐܙܐ ܗܠܝܢ܆ ܐܫܘܐ ܠܢ ̇‬ ‫ܕܢ ̣ܣܩ ܚܢܢ ܡܢ ܐܪܥܐ‬ ‫ܠܫܡܝܐ ܒܪܘܚ܀‬ ‫ܗܫܐ ܕܡܬܩܪܒ ܐܢܬ ܕܬܗܘܐ ܕܒܚܐ ܩܕܡ ܐܒܘܟ܆ ܐܫܘܐ ܠܢ ܕܢܗܘܐ ܠܟ‬ ‫ܕܒܚܬܐ ܚܝܬܐ ܘܩܕܝܫܬܐ ܕܫܦܪܐ ܠܟ ܒܬܫܡܫܬܐ ܡܠܝܠܬܐ܀ ܗܫܐ‬ ‫ܕܡܫܬܚܠܦ ܠܚܡܐ ܗܢܐ ܘܗܘܐ ܦܓܪܐ܆ ܢܫܬܚܠܦ ܡܢ ̇‬ ‫ܟܠܗ ܒܝܫܘܬܐ ܠܘܬ‬ ‫̇‬ ‫ܟܠܗ ܛܒܘܬܐ܀ ܘܗܫܐ ܕܡܫܬܚܠܦ ܚܡܪܐ ܗܢܐ ܘܗܘܐ ܕܡܟ ܝܩܝܪܐ‬ ‫̈‬ ‫ܕܢܪܬܚܘܢ ܚܘܫܒܝܢ ܒܚܘܒܟ ܟܣܝܐܝܬ܀ ܘܗܫܐ ܕܡܬܒܚ ܐܢܬ ܥܠ ܡܕܒܚܟ‬ ‫̈‬ ‫ܗܕܡܝܢ ܘܢܪܓܫܘܢ ܒܫܘܬܦܘܬܐ ܗܕܐ‬ ‫ܩܕܝܫܐ܆ ܬܬܛܠܩ ܚܛܝܬܐ ܡܢ ܟܠܗܘܢ‬ ‫̇‬ ‫̈‬ ‫ܥܢܝܕܐ ܐܝܠܝܢ ܕܩܕܡܘ ܢܣܒܘܗ ܡܢ ܡܕܒܚܐ ܡܚܣܝܢܐ‪ .‬ܘܬܗܘܐ‬ ‫ܪܐܙܢܝܬܐ‬ ‫ܠܢ ܟܠܗܘܢ ܠܣܒܪܐ ܘܦܘܪܩܢܐ ܘܠܩܝܡܬܐ ܓܘܢܝܬܐ ܘܠܝܠܝܕܘܬܐ ܕܦܓܪܐ‬ ‫ܕܝܠܗܘܢ ܡܛܠ ܕܡܫܒܚ ܫܡܟ ܘܬܡܝܗܝܢ ̈‬ ‫ܥܒܕܝܟ ܥܠ ܒ̈ܪܝܬܐ‪ .‬ܣܓܝܕܐ‬ ‫ܘܡܫܒܚܐ ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‪ .‬ܥܡ ܐܒܘܟ ܘܪܘܚܟ ܩܕܝܫܐ ܗܫܐ܀‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ ܕܩܘܪܒܐ‪:‬‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ ̇ܗܘ ܪܡܐ ܒܟܝܢܐ ܘܠܐ ܡܬܕܪܟܢܐ ܒܗܘܢܐ‪̇ .‬ܗܘ ܥܠܬܐ‬ ‫ܕܡܢ ܥܠܬܐ ܐܝܕܐ ܕܥܠܬܐ ܠܐ ܐܝܬ ̇‬ ‫ܠܗ‪̇ .‬ܗܝ ܐܘܣܝܐ ܒܪܘܝܬܐ ܕܡܢ‬ ‫̈‬ ‫ܐܘܣܝܐ ܐܒܗܝܬܐ ܘܡܥܠܝܬܐ‪̇ .‬ܗܘ ܡܛܠ ̈ܪܚܡܐ ܐܘܣܝܝܐ ܕܒܟ ܥܙܝܠܝܢ‬ ‫ܐܘܣܝܐܝܬ‪ .‬ܠܢ ܕܝܢ ܕܐܒܝܕܝܢ ܗܘܝܢ ܒܝܕ ̇‬ ‫ܥܒܪ ܦܘܩܕܢܐ‪ .‬ܩܢܝܬ ܠܢ ܕܒܚܬܐ‬ ‫ܡܩܒܠܬܐ ܚܠܦܝܢ ܠܐܒܘܟ ܓܢܝܙܐ ܒܐܝܬܘܬܗ ܗܘܝܬ܀ ܟܕ ̇‬ ‫ܠܗ ܠܕܒܚܬܐ‬ ‫ܐܒܗܬܐ ̈‬ ‫̈‬ ‫ܛܘܒܬܢܐ ̇ܗܢܘܢ ܕܡܢ ܥܠܡ ܫܦܪܘ‬ ‫ܗܕܐ ܐܠܗܝܬܐ ܨܝ̈ܪܝܢ ܗܘܘ‬ ‫ܠܟ܀ ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ ܕܒܚܐ ܫܠܡܐ ܕܒܟ‪ .‬ܗܒܝܠ‬ ‫ܒܦܩܥܬܐ ܠܪܒܘܬܐ ܕܐܝܬܘܬܟ ܕܐܝܬܝܟ ܕܒܚܐ ܡܚܣܝܢܐ ܘܡܩܒܠܢܐ‬ ‫ܕܩܘ̈ܪܒܢܐ܀ ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ ܕܒܚܗ ܕܢܘܚ ܟܐܢܐ ܗܘ‬ ‫ܕܒܟܘܝܠܐ ̇ܩܪܒ ܗܘܐ ܠܟ܀ ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ ܡܠܟܝܙܕܩ‬ ‫ܟܘܡܪܐ ܪܒܐ‪̇ .‬ܗܘ ܒܠܚܡܐ ܘܚܡܪܐ ̇‬ ‫ܠܗ ܡܛܦܣ ܗܘܐ܀ ܠܗܕܐ ܕܒܚܬܐ‬ ‫̈‬ ‫ܕܢܒܝܐ‪ .‬ܘܟܠܐ ܗܘܐ ܠܡܚܒܠܢܐ ܡܢ‬ ‫ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ ܡܘܫܐ ̇ܗܘ ܪܝܫܐ‬ ‫ܐܝܣ̈ܪܠܝܐ ܒܕܡܐ ܕܐܡܪܐ ̇ܗܘ ܕܪܐܣ ܗܘܐ ܥܠ ܦ̈ܪܘܣܬܕܐ ܕܬ̈ܪܥܝܗܘܢ܀‬ ‫ܠܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ ܣܪܦܐ ܗܘ ܕܒܟܠܒܬܐ ܢܘܪܢܝܬܐ‬ ‫̈‬ ‫̈‬ ‫ܒܢܒܝܐ ܐܫܥܝܐ܀ ܠܗܕܐ‬ ‫ܠܣܦܘܬܗ ܕܡܫܒܚܐ‬ ‫ܓܡܘܪܬܐ ܡܚܣܝܢܝܬܐ ܩܪܒ‬ ‫̇‬ ‫ܕܒܚܬܐ ܐܠܗܝܬܐ ܨܐܪ ܗܘܐ ܟܪܟܐ ܗܘ ܕܡܢ ܢܘܪܢܐ ܬܬܝܗܒ ܠܚܙܩܝܐܝܠ‬

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‫‪APPENDIX‬‬

‫̈‬ ‫̈‬ ‫݀‬ ‫ܠܬܠܡܝܕܐ‬ ‫ܫܟܢܬ ܛܝܒܘܬܐ‬ ‫ܒܢܒܝܐ܀ ܗܕܐ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫ܗܘ ܬܗܝܪ‬ ‫̈‬ ‫ܩܕܝܫܐ ܒܥܠܝܬܐ ܗܝ ܪܐܙܢܝܬܐ ܒܝܕ ܫܘܬܦܘܬܐ ܕܦܓܪܟ ܘܕܡܟ ܡܚܣܝܢܐ܀‬ ‫ܕܗܝ ܐܦ ܗܫܐ ܡܩܪܒܝܢܢ ܩܕܡܝܟ ܒܝܕ ܚܝܠܗ ܘܡܥܒܕܢܘܬܗ ܕܪܘܚܐ ܕܝܠܟ‬ ‫̈‬ ‫ܘܡܣܟܠܢܐ‬ ‫ܩܕܝܫܐ ̇ܗܘ ܕܡܢ ܐܒܘܟ ܢܦܩ ܘܡܢ ܡܥܠܝܘܬܟ ̇ܢܣܒ‪ .‬ܘܠܢ ̈ܚܛܝܐ‬ ‫ܡܚܣܐ ܘܡܩܕܫ ܒܝܕ ܢܣܝܒܘܬܐ ܗܕܐ ܡܐܚܝܢܝܬܐ܀ ܗܫܐ ܕܢܚܬ ܪܘܚܐ‬ ‫ܩܕܝܫܐ ܡܢ ܫܡܝܐ ܘܡܐܓܢ ܥܠ ܐܘܟܪܣܛܝܐ ܗܕܐ ܐܠܗܝܬܐ‪ .‬ܐܓܢ ܥܠܝܢ‬ ‫ܡܪܝܐ ܛܝܒܘܬܐ ܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ܀ ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܫܡܝܐ ܘܫܪܐ ܥܠ ܕܒܚܬܐ ܗܕܐ ܐܠܗܝܬܐ‪ .‬ܓܡܘܪ ܠܢ ܡܪܝܐ ܒܝܕ‬ ‫̇‬ ‫̇‬ ‫ܫܘܬܦܘܬܗ܀ ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܢܣܝܒܘܬܗ ܘܚܣܐ ܠܢ ܒܝܕ‬ ‫ܰ ܳ‬ ‫ܫܡܝܐ ܘܡܩܘܐ ܥܠ ܐܘܟܪܣܛܝܐ ܗܕܐ ܕܣܝܡܐ ܕܐܠܐ ܠܢ ܡܪܝܐ ܡܢ‬ ‫ܨܡܪܬܐ ̈‬ ‫̇‬ ‫ܕܚܘܒܐ ̈‬ ‫ܕܒܗ ܡܛܒܥܝܢܢ܀ ܗܫܐ ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ‬ ‫ܘܕܚܛܗܐ‬ ‫̇‬ ‫ܢܣܝܒܘܬܗ‬ ‫ܫܡܝܐ ܘܡܐܓܢ ܥܠ ܕܒܚܬܐ ܗܕܐ ܕܣܝܡܐ܆ ܗܒ ܠܢ ܡܪܝܐ ܒܝܕ‬ ‫ܫܘܒܩܢܐ ܕܟܠܗܝܢ ܡܬܥܒ̈ܪܢܘܬܐ ܕܡܢܢ ܐܣܬܥ̈ܪܢ܀ ܗܫܐ ̇‬ ‫ܕܢܚܬ ܪܘܚܐ‬ ‫ܩܕܝܫܐ ܡܢ ܫܡܝܐ ܘܡܩܘܐ ܥܠ ܐܘܟܪܣܛܝܐ ܗܕܐ ܐܠܗܝܬܐ܆ ܥܕܪ ܠܢ‬ ‫ܢܣܝܒܘܬܗ ܠܘܬ ̈‬ ‫̇‬ ‫ܐܘܘܢܐ ܕܡܠܟܬ ܠܐܝܠܝܢ ܕܡܐܚܒܝܢ ܠܟ܀ ܗܫܐ‬ ‫ܡܪܝܐ ܒܝܕ‬ ‫ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܡܢ ܫܡܝܐ ܘܡܐܓܢ ܥܠ ܩܘ̈ܪܒܢܐ ܗܠܝܢ ̈ܪܐܙܢܝܐ܆ ܙܡܢ‬ ‫̈‬ ‫̈‬ ‫ܠܢ ܡܪܝܐ ܒܝܕ ܢܣܝܒܘܬܗܘܢ ܠܘܬ ̈‬ ‫ܕܡܠܝܟܝܢ ܠܐܢܫܐ‬ ‫ܛܘܒܬܢܐ‬ ‫ܚܝܐ‬ ‫̈‬ ‫̈‬ ‫ܛܘܒܬܢܐ܀ ܟܕ ܒܥܠܡܐ ܗܢܐ ܡܦܨܐ ܐܢܬ ܠܢ ܡܢ ܡ̈ܪܕܘܬܐ ܡܫܝܡܢܝܬܐ‬ ‫̈‬ ‫ܡܬܬܝܬܝܢ܆ ܘܒܗܘ ܥܠܡܐ ܪܒܐ ܘܠܐ ܡܫܬܪܝܢܐ ܡܢܝܚ‬ ‫ܕܒܝܕ ̈ܚܛܗܝܢ ܥܠܝܢ‬ ‫̈‬ ‫ܘܠܥܢܝܕܝܢ ܒܬܐܘܪܝܐ ܡܥܠܝܬܐ ܕܫܘܒܚܐ ܕܝܠܟ ܡܫܝܚܐ ܐܠܗܢ‬ ‫ܐܢܬ ܠܢ‬ ‫ܕܕܒܚܬ ܢܦܫܟ ܡܛܠܬܢ‪ .‬ܘܕܐܒܘܟ ܕܩܕܡܘܗܝ ܐܬܕܒܚܬ‪ .‬ܘܕܪܘܚܟ ܩܕܝܫܐ‬ ‫̈‬ ‫ܕܢܦܫܬܢ ܗܫܐ‬ ‫ܘܡܩܕܫܢܐ‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ ܕܩܘܪܒܐ‪:‬‬ ‫̈‬ ‫ܠܩܕܝܫܐ ܒܛܝܒܘܬܗ‪ .‬ܗܘ ܕܩܨܐ‬ ‫ܐܠܗܐ ܗܘ ܛܒܐ ܒܟܝܢܗ ܘܝܗܒ ܩܘܕܫܐ‬ ‫ܠܬܠܡܝܕܘܗܝ ̈‬ ‫̈‬ ‫ܩܕܝܫܐ ܒܥܠܝܬܐ ̇ܗܝ ܪܐܙܢܝܬܐ‪ .‬ܘܡܙܓ ܕܡܐ‬ ‫ܦܓܪܗ ܩܕܝܫܐ‬ ‫̈‬ ‫ܕܝܠܗ ܝܩܝܪܐ ܠܚܘܣܝܐ ܕܟܠܗܘܢ ܡܗܝܡܢܐ‪ .‬ܘܦܩܕ ܐܢܘܢ ܘܙܗܪ ܐܢܘܢ ܘܐܡܪ‬ ‫ܠܗܘܢ܆ ܕܗܟܢܐ ܗܘܝܬܘܢ ܥܒܕܝܢ ܠܕܘܟܪܢܐ ܕܝܠܝ‪.‬‬ ‫ܘܗܫܐ ܟܕ ܒ̈ܪܚܡܐ ܕܒܣܝܡܘܬܟ ܩܪܝܬ ܘܩܪܒܬܢܝ ܟܕ ܠܐ ܫܘܐ ܐܢܐ ܐܟܗܢ‬ ‫ܒܝܕ ܪܘܚܐ ܩܕܝܫܐ ܠܕܒܚܬܐ ܗܕܐ ܐܠܗܝܬܐ ܘܡܚܣܝܢܝܬܐ‪ .‬ܒܕܓܘܢ ܟܕ‬ ‫ܒܕܒܚܬܐ ܗܕܐ ܪܘܚܢܝܬܐ ܡܬܒܩܝܢܢ܆ ܒܪܘܙܐ ܪܘܚܢܝܐ ܡܚܓܝܢܢ ܘܐܡܪܝܢܢ܆‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܘܚܘܒܬܢ܀ ܗܕܐ‬ ‫ܟܘܬܡܬܢ‬ ‫ܕܒܗ ܡܬܚܘ̈ܪܢ‬ ‫ܕܗܕܐ ̱ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫̇‬ ‫ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܓܡܝ̈ܪܐ ܒܗ ܣܠܩܝܢ ܠܪܘܡܐ ܕܫܡܝܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܕܠܐ ܕܡܐ ܡܬܩܪܒܐ ܚܠܦ ̈‬ ‫ܚܝܘܗܝ ܕܥܠܡܐ܀‬ ‫ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܗܒܝܠ ܕܒܚܐ ܕܠܐ ܡܘܡܐ ̇‬ ‫ܠܗ ܨܐܪ ܗܘܐ‬ ‫̈‬ ‫ܒܩܘܪܒܢܗ ܡܩܒܠܐ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܘܥܕܐ ܕܡܘܠܟܢܐ‬ ‫̈‬ ‫̈‬ ‫݀‬ ‫ܡܗܝܡܢܐ ܘܦ̈ܪܝܩܐ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫ܐܬܝܗܒܬ ܠܢ‬ ‫ܫܡܝܢܐ‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

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‫̈‬ ‫݀‬ ‫ܠܢܦܫܬܢ ܘܠܦܓ̈ܪܝܢ‪ .‬ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫ܐܫܬܟܢܬ‬ ‫ܕܙܝܢܐ ܕܦܘܪܩܢܐ‬ ‫̈‬ ‫̇‬ ‫ܘܚܛܗܐ ̈‬ ‫ܕܚܘܒܐ ̈‬ ‫ܕܚܛܝܐ ܒܗ ܡܬܚܣܝܢ ܘܡܫܬܒܩܝܢ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ‬ ‫̇‬ ‫ܕܚܘܝܗ ܢܒܝܐ ܐܠܗܐ ܕܪܘܚܐ‬ ‫ܐܠܗܝܬܐ ܕܛܥܡܘ ܘܚܕܘ ܕܛܒ ܗܘ ܡܪܝܐ‪.‬‬ ‫ܩܕܝܫܐ ܕܘܝܕ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܝܫܘܥ ܒܪ ܝܘܙܕܩ ܟܗܢܐ ܪܒܐ‬ ‫̈‬ ‫̇‬ ‫ܒܗ ܫܠܚ ̈‬ ‫ܟܘܬܡܢܝܐ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܟܠܗܘܢ‬ ‫ܠܢܚܬܐ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܒܗܬܐ ܩܕܡܝܐ ܠܗ ܨܝܪܝܢ ܗܘܘ ܒ̈ܪܐܙܝܗܘܢ ܓܢܝܙܐ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ‬ ‫݀‬ ‫ܐܬܝܗܒܬ ܒܟܠܒܬܐ ܕܢܘܪܐ ܠܓܘܥܠܢܐ܀ ܗܕܐ‬ ‫ܐܠܗܝܬܐ ܕܠܐܫܥܝܐ ܢܒܝܐ‬ ‫̇‬ ‫ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܡܟܠܝܙܕܩ ܟܘܡܪܐ ܪܒܐ ܠܗ ܨܐܪ ܗܘܐ ܒܩܘ̈ܪܒܢܘܗܝ‬ ‫̈‬ ‫ܡܩܒܠܐ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܢܒܝܗ ܕܡܪܝܐ ܒܐܡܪܐ ܕܡܬܢܟܣ‬ ‫̇‬ ‫ܒܝܬ ̈ܪܡܫܐ ܚܘܝ ܗܘܐ ܨܘܪܬܗ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܣܟܝܘ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܥܡܡܐ‬ ‫ܕܢܚܙܘܢܗ ܘܠܐ ܚܙܘ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫ܩܕܡܝܐ‬ ‫̈‬ ‫̇‬ ‫ܕܐܬܝܠܕܘ ܡܢ ܕܪܝܫ ܒܗ ܡܬܚܣܝܢ ܚܘܒܝܗܘܢ ܘܡܫܬܒܩܝܢ ܒܘܨ̈ܪܝܗܘܢ܀ ܗܕܐ‬ ‫ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܦܓܪܐ ܡܚܣܝܢܐ ܘܕܡܐ ܡܩܕܫܢܐ܀ ܗܕܐ ܗܝ‬ ‫ܕܢܒܝܐ ܒܠܚܡ ̈‬ ‫̇‬ ‫̈‬ ‫ܐܦܐ ̇ܗܘ ܕܥܠ‬ ‫ܕܨܪܗ ܡܘܫܐ ܪܝܫܐ‬ ‫ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫̇‬ ‫ܦܬܘܪܐ ܡܬܢܛܪ ܗܘܐ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܩܕܡܝܗ ܩܝܡܝܢ ܟܕ‬ ‫ܪܬܝܬܝܢ ܟ̈ܪܘܒܐ ܘܣ̈ܪܦܐ ܕܢܘܪܐ ܘܕܪܘܚܐ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫ܥܠܝܗ ܘܡܩܕܫ ̇‬ ‫̇‬ ‫ܠܗ܀ ܗܕܐ‬ ‫ܕܪܘܚܐ ܩܕܝܫܐ ܫܘܐ ܠܐܒܐ ܘܠܝܚܝܕܝܗ ܡܐܓܢ ܥܠ‬ ‫̇‬ ‫̇‬ ‫ܘܓܡܪܗ ܡܪܐ ܚܒܝܒܐ‬ ‫ܕܫܡܠܝܗ ܐܒܐ ܫܡܝܢܐ‬ ‫ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ‬ ‫̇‬ ‫ܘܩܕܫܗ ܪܘܚܐ ܩܕܝܫܐ܀ ܗܕܐ ܗܝ ܕܒܚܬܐ ܐܠܗܝܬܐ ܕܬܠܝܬܝܐ ܕܐܠܗܘܬܐ‬ ‫̇‬ ‫̈‬ ‫ܓܡܪܗ ܒܚܫܐ ܕܩܢܘܡܗ܀ ܕܠܗ ܢܬܕܟܪ ܘܠܗ ܢܫܒܚ ܥܠ ܦܝܪܡܐ ܕܡܩܪܒܐ‬ ‫̈‬ ‫ܚܘܒܬܢ‬ ‫ܒܨܝܪܘܬܢ ܘܚܛܝܘܬܢ ܩܕܡܘܗܝ ܕܢܫܝܓ ܨܐܝܘܬܢ ܒ̈ܪܚܡܘܗܝ ܘܢܚܣܐ‬ ‫̈‬ ‫̈‬ ‫ܒܚܢܢܗ ܘܢܫܒܘܩ ܒܘܨ̈ܪܝܢ ̈‬ ‫ܐܠܗܝܬܐ‪ .‬ܘܢܗܘܐ‬ ‫ܕܡܘܗܒܬܐ ܕܝܠܗ‬ ‫ܒܫܦܥܐ‬ ‫̈‬ ‫ܘܠܥܢܝܕܝܢ ܠܫܘܒܚܐ ܕܪܒܘܬܗ ܘܕܐܒܘܗܝ ܡܒܪܟܐ‬ ‫ܥܡܢ ܘܒܝܢܬܢ ܘܢܫܘܐ ܠܢ‬ ‫̈‬ ‫ܘܛܘܒܬܢܐ ܕܫܠܚܗ ܠܦܘܪܩܢܢ ܘܠܪܘܚܗ ܩܕܝܫܐ ܛܒܐ ܘܣܓܝܕܐ ܘܡܥܒܕ ܚܝܐ‬ ‫ܘܐܫܘܐ ܠܟ ܒܐܘܣܝܐ ܗܫܐ܀‬ ‫ܨܠܘܬܐ ܕܡܨܠܐ ܟܗܢܐ ܪܐܙܢܐܝܬ ܥܠ‪ ...‬ܟܕ ܓܗܝܢ ܩܕܡ ܡܕܒܚܐ‬ ‫ܬܠܝܬܝܘܬܐ‬ ‫ܘܡܫܒܚܬܐ ܐܬܪܚܡ ܥܠܝ‪.‬‬ ‫ܬܠܝܬܝܘܬܐ )ܩܕܝܫܬܐ( ܘܡܫܒܚܬܐ ܚܘܣ ܥܠ ܚܛܝܘܬܝ‬ ‫̈‬ ‫ܐܝܕܝܐ ܕܝܠܝ‬ ‫)ܬܠܝܬܝܘܬܐ( ܩܕܝܫܬܐ ܘܡܫܒܚܬܐ ܩܒܠܝ ܠܩܘܪ)ܒܢܐ( ܡܢ‬ ‫ܚܛܝܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܐܠܗܐ ܥܒܕ )ܕܘܟܪܢܐ( ܛܒܐ ܠܥܕܬܟ ܘܠܩܕܝܫܝܟ ܘܠܟܠܗܘܢ )ܥܢܝܕܐ(‬ ‫̈‬ ‫̈‬ ‫ܕܐܚܝܢ ܘ̈ܪܒܢܝܢ ܦܓ̈ܪܢܝܐ‬ ‫ܡܗܝܡܢܐ‪ .‬ܝܕܝܥܐܝܬ ܕܝܢ ܘܡܫܡܫܗܐܝܬ )‪(...‬‬ ‫̈‬ ‫ܘ̈ܪܘܚܢܝܐ‪ .‬ܘܕܥܢ)ܝܕܐ( ܕܚܠܦܝܗܘܢ ܐܬܩܪܒܘ ܩܘ̈ܪܒܢܐ ܗܠܝܢ‪ .‬ܐܠܗܐ ܚܣܐ‬ ‫̇‬ ‫̇‬ ‫ܠܝܕܝܗ ܕܥܕܬܐ ܩܕܝܫܬܐ‪̈ .‬‬ ‫ܠܘܬܗ‬ ‫ܒܨ‬ ‫ܘܠܚܝ ܘܫܪܝ ܘܫܒܘܩ ܠܟܠܗܘܢ ܟ̈ܪܝܣܛܝܢܐ ̈ܝ‬ ‫̇‬ ‫ܕܝܠܕܬܟ ܘܕܟܠܗܘܢ ̈ܩܕܝܫܝܟ ܠܥܠܡܝܢ ܐܡܝܢ‪.‬‬ ‫ܫܠܡ ܛܟܣܐ ܕܡܥܠܬܐ‪.‬‬

APPENDIX

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BL ADD 14691 F1–7r English Translation Text A By the power and help of God, we write the anaphora of Saint James the brother of our Lord according to the corrected and new version of Jacob of Edessa. First, the prayer of the beginning: Let us be worthy, Lord, to offer you sacrifices of praise with good scent. Let every thought of ours and word and deed, burntofferings without blemish be seen before you as pleasing to your Godhead all the days of our lives, our Lord and God forever. Have mercy on us and a general sedro. The priest [transfers] the Eucharistic bread to the altar. Commemoration: Let us commemorate our Lord and God and savior Jesus Christ and his passion, death, burial and resurrection and his entire salvific dispensation for us in the flesh. Let us remember at this hour in this Eucharist which is put before us along with remembrance of the holy and praiseworthy Mother of God and perpetual virgin, the blessed Mary. Together with her, let us remember the prophets, the apostles, the martyrs, the righteous, priests, confessors, holy church fathers, teachers of the orthodox faith, solitaries, monks, ascetics, and mourners with all who have pleased you from all times, from Adam and Eve until … before you at this hour… Our fathers and brothers, masters in flesh and spirit and all the faithful departed and those who have asked and ask us to pray for them, those who are far away and those who are close by, who are living and dead, especially those who are our family and for all those for whom this offering is being offered. Here he commemorates whomever he wants: God […remember] nn and nn and accept this offering on behalf of nn. Forgive his debts and sins through the prayer of your mother and all your saints, our Lord and God, forever.

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Ma’(e)nīthō: The Only-Begotten One. Trisagion Prayer before the Gospel: Do just sentences…ready toward all...declare us pure temples…chosen ones fit for the service of your honor. All the days of our lives, our Lord and God for ever. Gospel of Mathew (Matthew 14) He adds [after the reading]: To him, Jesus, praise, genuflexion on behalf of his living words towards us and his Father and Holy Spirit forever. Prumyun of Entrance Glory and thanksgiving, honor and elevation may we be worthy to uplift together with the visitation of good deeds and pure and holy thoughts and good scent of the true faith, a good beginning of acceptable and victorious deeds of immortality. Let us be worthy to offer you, our High Priest Jesus Christ, a living and holy sacrifice who offered himself for our sins and forgave us through his sacrifice, to whom it is right to give praise at this moment when the Anaphora is being completed and at all moments. Sedrō of Entrance Great and eternal God. 41 He puts incense and makes three crosses [on the censer] saying: The Father is holy The Son is holy The Holy Spirit is holy who sanctifies our souls and bodies by his grace and great mercies for ever. People: Amen Priest: We believe in one God The priest prays the prayers privately while bowing down:

41

S3

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Make us worthy Lord God as our hearts are being sprinkled and purified from an evil conscience and filthy thoughts, let us be worthy to enter your holy of holies which is lofty and exalted. Let us stand before your holy altar with purity and sanctity and serve you [as priests] spiritual and rational sacrifices with a true faith. Holy and praiseworthy Trinity have mercy on me. Holy Trinity forgive my sinfulness. Holy Trinity receive this offering from my [sinful] hands. God, give rest and do a good remembrance for our fathers, brothers and masters and all the faithful departed on your holy altar. God, relieve and forgive at this hour all the faithful departed through the prayers of the Mother of God, the Lord, and all the saints forever. Text B Versicle: You are a human like myself, my companion and my beloved, with whom I once enjoyed fellowship at the house of God (Ps 55:13–14). From the first letter of the Apostle Paul to the Corinthians 11:23–29) Show me, show me, show me and my household. In the church mysteries are established. Glory [to the Father and Son and the Holy Spirit] as it was [in the beginning is now and ever shall be] When our Lord broke his body Take it and eat it all of you and drink from the cup of salvation and every time you commemorate. Do this remembrance you do until I come again. 42 End of the prayer Prayer

This hymn is recorded in the following hymnal. It is said after the reading of the Gospel in the liturgy on Maundy Thursday. The ms is damaged so it is not possible to read the entire text but enough to see that it is this hymn. I suspect that some of the wording might be different than the contemporary version, had the ms not been damaged. Çiçek, ̈ [Hymnal of the ‫ ܐܝܟ ܛܟܣܐ ܕܥܕܬܐ ܣܘܪܝܝܬܐ ܕܐܢܛܝܘܟ‬.‫ܩܝܢܬܐ ܕܩܘܪܒܐ ܐܠܗܐ‬ Divine Liturgy According to the Order of the Syriac Church of Antioch], 183. 42

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Into clean temples for the priestly service of your mysteries make and complete us our High Priest, Christ. You who are the great sacrifice which cannot be sacrificed, who sacrificed himself for the forgiveness of all his flock. Let your divinity dwell in us and sanctify us in your holies, you who sanctified himself for us, now, always and forever. When the priest enters the holy sanctuary to offer he sings the following verse: I will go to the altar of God, to God, so that my youthfulness rejoices exceedingly (Ps 43:4) He greets the altar. Thereafter he prays the Trisagion and Our Father and so on. Thereafter he signs with the sign of the cross [the sleeves] first he puts on the right one and then the left one while saying: He has taught my hands to wage war and sent my arms as an arrow of bronze (Ps 18:35). Again he signs the cross…on his neck and puts it [on?] … cross and says: You have girded me with strength in war, you humbled my adversaries before me (Ps 18:39b). He makes a cross on the pelonion … while saying: May your priests be clothed in righteousness and your righteous people glory. For the sake of David your servant, do not turn away your face from your anointed one (Ps 132:9–10). Immediately after these the priest starts praying Sacrifices of praise while standing on the northern side of the altar. He says Have mercy on me God [Ps 51]. Thereafter he adds the General Sedrō and thereafter the Commemoration. He adds the [ma’(e)nīthō of] the Only-Begotten Son. Again he returns and stands on the northern side of the altar and prays The sentences of righteousness and the antiphon before the Gospel of Matthew. He goes down in front of the altar

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‫‪APPENDIX‬‬ ‫‪Text A Syriac‬‬

‫ܥܠ ܚܝܠܐ ܘܣܘܝܥܐ ܕܡܢ ܐܠܗܐ‪ :‬ܟܬܒܝܢܢ ܐܢܢܦܘܪܐ ܕܩܕܝܫܐ ܡܪܝ ܝܥܩܘܒ‬ ‫ܐܚܘܗܝ ܕܡܪܢ ܐܝܟ ܬܘܪܨܐ ܚܬܝܬܐ ܘܚܕܬܐ ܕܝܥܩܘܒ ܐܘܪܗܝܐ‪.‬‬ ‫ܩܕܡܝܬ ܨܠܘܬܐ ܕܫܘܪܝܐ‪̈ :‬‬ ‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ ܠܟ ܡܪܝܐ‬ ‫̈‬ ‫̈‬ ‫ܠܪܝܚܐ ܒܣܝܡܐ‪ .‬ܟܠ ܚܘܫܒܐ ܕܝܠܢ ܘܡܠܬܐ ܘܥܒܕܐ ܘܝܩܕܐ ܫܠܡܐ ܘܕܠܐ‬ ‫ܡܘܡܐ ܕܫܦܪܝܢ ܠܐܠܗܘܬܟ ܢܬܚܙܐ ܩܕܡܝܟ ܟܠܗܘܢ ̈‬ ‫ܝܘܡܬܐ ̈‬ ‫ܕܚܝܝܢ ܡܪܢ‬ ‫ܘܐܠܗܢ ܠܥܠܡܝܢ‪.‬‬ ‫ܪܚܡܥܠܝܢ ܘܣܕܪܐ ܓܘܢܝܐ ܗ‪ ...‬ܟܗܢܐ ܩܨܬܐ ܠܡܕܒܚܐ‪...‬ܡܬܥܗܕܢܘܬܐ‬ ‫ܕܘܟܪܢܗ ܕܡܪܢ ܘܐܠܗܢ ܘܦܪܘܩܢ ܝܫܘܥ ܡܫܝܚܐ ܘܚܫܗ ܘܡܘܬܗ ܘܩܒܘܪܬܗ‬ ‫ܘܩܝܡܬܗ ܘܟܠܗ ܡܕܒܪܢܘܬܐ ܕܠܗ ܦܪܘܩܝܬܐ ܕܚܠܦܝܢ ܕܒܒܣܪ‪ .‬ܡܬܥܗܕܝܢܢ‬ ‫̇‬ ‫ܕܘܟܪܢܗ ܩܕܝܫܬܐ‬ ‫ܒܥܕܢܐ ܗܢܐ ܥܠ ܐܘܟܪܝܣܛܝܐ ܗܕܐ ܕܩܕܡܝܢ ܣܝܡܐ ܥܡ‬ ‫ܘܡܫܒܚܬܐ ܝܠܕܬ ܐܠܗܐ ܘܒܬܘܠܬ ܒܟܠܙܒܢ ܛܘܒܢܝܬܐ ܡܪܝܡ‪ .‬ܘܥܡܗ̇‬ ‫̈‬ ‫ܘܕܟܐܢܐ ̈‬ ‫ܘܕܣܗܕܐ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܐܒܗܬܐ‬ ‫ܘܕܡܘܕܝܢܐ‬ ‫ܘܕܟܗܢܐ‬ ‫ܘܕܫܠܝܚܐ‬ ‫ܕܢܒܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ ܘܡܠܦܢܐ ܬ̈ܪܝܨܝ ܫܘܒܚܐ ܘܝܚܝܕܝܐ ܘܕܝ̈ܪܝܐ ܘܥܢܘܝܐ ܘܐܒܝܠܐ ܥܡ‬ ‫ܟܠܗܘܢ ܐܝܠܝܢ ܕܡܢ ܥܠܡ ܫܦܪ ܠܟ‪ .‬ܡܢ ܐܕܡ ܚܘܐ ܘܥܕܡܐ‪...‬ܩܕܡܝܟ ܒܥܕܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܥܢܝܕܐ‬ ‫ܕܦܓܪܐ ܘܕܪܘܚܐ ܘܕܟܠܗܘܢ‬ ‫ܘܕܐܚܝܢ ܘܕ̈ܪܒܢܝܢ‬ ‫ܕܐܒܗܝܢ‬ ‫ܗܢܐ‪...‬‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܘܕܐܝܠܝܢ ܕܫܐܠܘ ܘܫܠܝܢ ܨܠܘܬܐ ܕܪܚܝܩܝܢ ܘܕܩܪܝܒܝܢ ܕܚܐܝܢ‬ ‫̇‬ ‫ܘܕܥܢܝܕܝܢ‪ .‬ܝܬܝܪܐܝܬ ܠܗܢܘܢ ܕܡܢ ܕܡܐ ܕܝܠܢ ܐܝܬܝܗܘܢ ܘܠܗܢܘܢ‬ ‫ܕܡܛܠܬܗܘܢ ܡܬܩܪܒ ܩܘܪܒܢܐ ܗܢܐ‪.‬‬ ‫ܗܪܟܐ ܡܬܥܗܕ ܠܐܝܢܐ ܕܨܒܐ ܟܕ ܐܡܪ‪:‬‬ ‫ܐܠܗܐ ‪ ...‬ܠܦܠܢ ܘܠܦܠܢ ܘܩܒܠ ܠܩܘܪܒܢܐ ܗܢܐ ܚܠܦ ܦܠܢ‪ .‬ܘܚܣܐ ̈‬ ‫ܚܘܒܘܗܝ‬ ‫̈‬ ‫ܘܚܛܗܘܗܝ ܒܨܠܘܬ ܐܡܐ ܕܝܠܟ ܘܟܠܗܘܢ ̈‬ ‫ܩܕܝܫܝܟ ܡܪܢ ܘܐܠܗܢ ܠܥܠܡܝܢ‪.‬‬ ‫ܘܡܥܢܝܬܐ‪ :‬ܐܪܡܪܡܟ ܡܪܝ ܡܠܟܐ‬ ‫‪ 43‬ܘܩܕܝܫܬ ܐܠܗܐ‪.‬‬ ‫ܨܠܘܬܐ ܕܩܕܡ ܐܘܢܓܠܝܘܢ‪:‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܝܢܐ ܕܙܕܝܩܘܬܐ ܥܒܕ‪ ...‬ܡܛܝܒܐ ܠܘܬ ܟܠ‪...‬ܡܚܘܐ ܐܢܬ ܠܢ ܗܝܟܠܐ ܕܟܝܐ ‪...‬‬ ‫̈‬ ‫ܘܓܒܝܐ ܕܚܫܚܝܢ ܠܬܫܡܫܬܐ ܕܐܝܩܪܟ ܟܠܗܘܢ ܝܘܡܬܐ ̈‬ ‫̈‬ ‫ܕܚܝܝܢ ܡܪܢ ܘܐܠܗܢ‬ ‫ܠܥܠܡܝܢ‪.‬‬

‫‪This is the first manuscript which contains the Trisagion as part of the‬‬ ‫‪priest’s order.‬‬

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‫‪ 44‬ܘܐܘܢܓܠܝܘܢ ܕܡܬܝ‪.‬‬ ‫ܬܫܒܚܢ ܘܒܘ̈ܪܟܢ ܘܥܠ ̈‬ ‫ܐܦܝ ̈ܡܠܘܗܝ ̈‬ ‫ܘܡܩܦ‪ :‬ܕܠܗ ܠܝܫܘܥ ̈‬ ‫ܚܝܬܐ ܕܠܘܬܢ‬ ‫ܘܠܐܒܘܗܝ ܘܠܪܘܚܗ ܩܕܝܫܐ ܠܥܠܡܝܢ‪.‬‬ ‫ܦܪܘܡܝܘܢ ܕܡܥܠܬܐ‬ ‫ܬܫܒܘܚܬܐ ܘܬܘܕܝܬܐ ܘܣܓܕܬܐ ܘܗܕܪܐ ܘܩܘܠܣܐ ܘܪܘܡܪܡܐ ܢܫܬܘܐ‬ ‫̈‬ ‫ܕܢܣܩ ܥܡ ܣܥܘܪܘܬܐ ̈‬ ‫ܕܥܒܕܐ ̈‬ ‫̈‬ ‫ܘܚܘܫܒܐ ̈‬ ‫ܘܩܕܝܫܐ‪ .‬ܘܪܘܚܐ‬ ‫ܕܟܝܐ‬ ‫ܛܒܐ‪.‬‬ ‫̈‬ ‫ܒܣܝܡܐ ܕܗܝܡܢܘܬܐ ܫܪܝܪܬܐ‪ .‬ܘܪܫܝܬܐ ܡܩܒܠܬܐ ܕܕܘܒ̈ܪܐ ܢܨܝܚܐ ܕܠܐ‬ ‫ܡܝܘܬܘܬܐ‪ .‬ܢܫܬܘܐ ܕܢܩܪܒ ܠܪܝܫ ܟܘܡ̈ܪܐ ܕܝܠܢ ܝܫܘܥ ܡܫܝܚܐ‪ .‬ܕܒܚܐ ܚܝܐ‬ ‫ܘܩܕܝܫܐ ܕܗܘ ܒܩܢܘܡܗ ‪̈ ...‬‬ ‫ܕܚܛܗܝܢ ܘܚܣܝ ܒܕܒܝܚܘܬܗ‪ .‬ܕܠܗ ܝܐܐ ܫܘܒܚܐ‬ ‫̈‬ ‫ܘܐܝܩܪܐ ܒܗܢܐ ܥܕܢܐ ܕܐܢܦܘܪܐ ܗܕܐ ܡܫܬܡܠܝܐ ܘܒܟܠܗܘܢ ܥܕܢܐ‪.‬‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ‬ ‫ܐܠܗܐ ܪܒܐ ܘܡܬܘܡܝܐ‪.‬‬ ‫̈‬ ‫ܘܣܐܡ ̈‬ ‫ܒܣܡܐ ܘܥܒܕ ܬܠܬܐ ܨܠܝܒܐ ܘܐܡܪ‪:‬‬ ‫ܩܕܝܫ ܐܒܐ‬ ‫ܩܕܝܫ ܒܪܐ‬ ‫̈‬ ‫ܩܕܝܫ ܪܘܚܐ ܩܕܝܫܐ ܕܡܩܕܫ ܠܢܦܫܬܢ ܘܦܓ̈ܪܝܢ ܒܛܝܒܘܬܗ ܘܒ̈ܪܚܡܘܗܝ‬ ‫̈‬ ‫ܣܓܝܐܐ ܠܥܠܡܝܢ܀‬ ‫ܥܡܐ‪ :‬ܐܡܝܢ‬ ‫ܟܗܢܐ‪ :‬ܡܗܝܡܢܝܢܢ ܒܚܕ ܐܠܗܐ‬ ‫ܟܗܢܐ ܡܨܠܐ ̈‬ ‫ܨܠܘܬܐ ܥܠ ܢܦܫܗ ܟܕ ܓܗܝܢ̣‪:‬‬ ‫̈‬ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ ܟܠ ܬܐܪܬܐ‬ ‫ܐܫܘܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܕܟܕ ̈ܪܣܝܣܝܢ‬ ‫ܒܝܫܬܐ ܘܚܘܫܒܐ ܨܐܐ ܢܫܬܘܐ ܕܢܥܘܠ ܠܩܕܘܫ ̈‬ ‫ܩܘܕܫܝܢ ̈ܪܡܐ ̈‬ ‫ܘܡܥܠܝܐ‬ ‫ܘܙܗܝܐܝܬ ܢܩܘܡ ܩܕܡ ܡܕܒܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܢܟܗܢ‬ ‫ܘܕܟܝܐܝܬ ܘܩܕܝܫܐܝܬ ̈‬ ‫̈‬ ‫ܕܒܚܐ ̈ܪܘܚܢܝܐ ܘܡܠܝܠܐ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ ܗܫܐ܀‬ ‫ܠܟ‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܘܡܫܒܚܬܐ ܐܬܪܚܡ ܥܠܝ‪ .‬ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܚܘܣ‬ ‫ܥܠ ܚܛܝܘܬܝ‪ .‬ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ‪ :‬ܩܒܠ ܩܘܪܒܢܐ ܗܢܐ ܡܢ ̈‬ ‫ܐܝܕܝܐ ܕܝܠܝ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܐܚܝܢ‬ ‫ܠܐܒܗܝܢ‬ ‫ܠܝܬܐ)ܚܛܝܬܐ(‪ .‬ܐܠܗܐ ܥܒܕ ܢܚܝܬܐ ܘܕܘܟܪܢܐ ܛܒܐ‬ ‫̈ܚ‬ ‫̈‬ ‫̈‬ ‫ܘܠ̈ܪܒܢܝܢ ܘܠܟܠܗܘܢ ܥܢܝܕܐ ܡܗܝܡܢܐ ܥܠ ܡܕܒܚܟ ܩܕܝܫܐ ܐܠܗܐ ܫܪܝ‬

‫‪This is the story of when Jesus feeds 5000 men from Matthew 14. I‬‬ ‫‪will not transcribe it here.‬‬

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‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܒܝܕ ̈ܨܠܘܬܐ ܕܝܠܕܬ‬ ‫ܥܢܝܕܐ‬ ‫ܘܫܒܘܩ ܒܥܕܢܐ ܗܢܐ ܠܟܠܗܘܢ‬ ‫ܐܠܗܐ‪ .‬ܡܪܝܐ ܘܕܟܠܗܘܢ ̈‬ ‫ܩܕܝܫܐ ܠܥܠܡܝܢ܀‬ ‫‪Syriac Text B‬‬

‫ܙܘܡܪܐ܆ ܐܢܬ ܗܘ ܒܪܢܫܐ ܕܐܟܘܬܝ ܩܪܝܒܝ ܘܪܚܡܝ ܕܐܚܝܕܐ ܠܥܣܢ ܫܪܘܬܐ‬ ‫ܒܒܝܬܗ ܕܐܠܗܐ‪.‬‬ ‫ܦܘܠܘܣ ܫܠܝܚܐ ܡܢ ܐܓܪܬܐ ܕܠܘܬ ܩܘ̈ܪܝܢܬܝܐ ܩܕܡܝܬܐ ܝܒ‪.‬‬ ‫ܘܘܢܐ‬ ‫ܪܐܙܠܝ ܪܐܙܠܝ ܪܐܙܠܝ )ܘܠܒܢܝ ܒܝܬܝ(‬ ‫ܒܓܘ ܥܕܬܐ ܡܬܝܒܠ ܪܐܙܘܗܝ‬ ‫ܫܘܒ ܘܡܢ‬ ‫ܟܕ ܩܨܐ ܡܪܢ ܦܓܪܗ‬ ‫ܣܒܘ ܐܟܘܠ ܡܢܗ ܟܠܟܘܢ ܘܐܫܬܘ ܟܣܐ ܕܦܘܪܩܢܐ ܘܟܠ ܐܡܬ ܕܡܬܥܗܕܝܢ‬ ‫ܐܢܬܘܢ‪ .‬ܗܢܐ ܕܘܟܪܢܐ ܥܒܕܘܢ ܘܥܕܡܐ ܠܝܘܡܐ ܕܐܬܐ ܐܢܐ‪.‬‬ ‫ܫܠܡ ܨܠܘܬܐ ܕܥܠ‪.‬‬ ‫ܨܠܘܬܐ‬ ‫̈‬ ‫ܢܘܣܐ ̈‬ ‫ܕܟܝܐ ܠܡܟܗܢܢܘܬܐ ܕܝܠܟ ܪܐܙܢܝܬܐ ܥܒܕ ܘܫܡܠܐ ܠܢ ܪܒ ܟܘܡ̈ܪܐ‬ ‫ܕܝܠܢ ܡܫܝܚܐ‪ .‬ܗܘ ܕܐܝܬܝܟ ܕܒܚܐ ܪܒܐ ܘܠܐ ܡܬܕܒܚܢܐ ܕܕܒܝܚ ܝܬܗ ܥܠ‬ ‫ܕܟܠܗ ̈‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܒܩܘܕܫܝܟ‬ ‫ܥܢܗ‪ .‬ܐܢܬ ܥܡܪ ܒܢ ܐܠܗܘܬܟ‪ .‬ܘܩܕܫ ܠܢ‬ ‫ܐܦܝ ܚܘܣܝܐ‬ ‫ܕܩܕܫ ܢܦܫܗ ܚܠܦܝܢ ܗܫܐ ܘܒܟܠܙܒܢ ܠܥܠܡܝܢ‪.‬‬ ‫ܡܐ ܕܥܠ ܟܗܢܐ ܠܡܕܒܚܐ ܩܕܝܫܐ ܕܢܩܪܒ ܡܙܡܪ ܦܬܓܡܐ ܗܢܐ܆‬ ‫ܐܬܐ ܠܘܬ ܡܕܒܚܗ ܕܐܠܗܐ ܘܠܘܬ ܐܠܗܐ ܕܡܚܕܐ ܛܠܝܘܬ‪.‬‬ ‫ܘܝܗܒ ܫܠܡܐ ܠܬܪܘܢܘܣ‬ ‫ܘܒܬܪ ܡܨܠܐ ܩܕܝܫܬ ܐܠܗܐ ܘܐܒܘܢ ܕܒܫܡܝܐ ܘܫܪܟܐ‪.‬‬ ‫ܗܝܕܝܢ ܪܫܡ ܒܛܘܦܣܐ ܕܨܠܝܒܐ‪ ...‬ܘܠܒܫ ܩܕܡܝܬ ܒܝܡܝܢܗ ܘܗܝܕܝܢ ܒܣܡܠܗ‬ ‫ܟܕ ܐܡܪ܆‬ ‫ܐܠܦ ̈‬ ‫ܐܝܕܝ ܠܩܪܒܐ ܘܫܕܪ ܐܝܟ )ܩܫܬܐ( ܕܢܚܫܐ ܕ̈ܪܥܝ‪.‬‬ ‫ܬܘܒ ܪܫܡ ܨܠܝܒܐ ‪ ...‬ܒܨܘܪܗ ܘܡܚܬ ܠܗ‪ ...‬ܨܠܝܒܐ ܘܐܡܪ܆‬ ‫ܬܚܙܩܢܝ ܚ)ܝܠܐ ܒܩܪܒܐ‪(.‬‬

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‫ܘܬܒܪܟ ܠܕܩܝܡܝܢ ܥܠܝ‪.‬‬ ‫ܡܨܠܒ ܥܠ ܦܝܢܐ‪ ....‬ܟܕ ܐܡܪ܆‬ ‫̈‬ ‫̈‬ ‫ܘܙܕܝܩܝܟ ܫܘܒܚܐ‪ .‬ܡܛܠ ܕܘܝܕ ܥܒܕܟ ܠܐ ܬܗܦܟ‬ ‫ܟܗܢܝܟ ܢܠܫܒܘܢ ܙܕܝܩܘܬܐ‬ ‫̈‬ ‫ܐܦܘܗܝ ܕܡܫܝܚܟ‪.‬‬ ‫ܡܚܕܐ ܒܬܪ ܗܠܝܢ ܡܫܪܐ ܟܗܢܐ ̈‬ ‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܟܕ ܗܘ ܩܐܡ ܒܓܒܐ‬ ‫ܕܬܪܘܢܘܣ ܓܪܒܝܝܐ‪ .‬ܘܐܡܪ ܪܚܡܥܠܝ ܐܠܗܐ‪ .‬ܘܒܬܪܟܢ ܡܩܦ ܣܕܪܐ ܓܘܢܝܐ‬ ‫ܘܗܝܕܝܢ ܐܡܪ ܡܬܥܗܕܢܘܬܐ‪ .‬ܘܡܩܦ ܐܪܡܪܡܟ‪ .‬ܘܬܘܒ ܗܦܟ ܩܐܡ ܒܗ‬ ‫ܟܕ ܒܓܒܐ ܓܪܒܝܝܐ ܕܬܪܘܢܘܣ‪ .‬ܘܡܨܠܐ ̈‬ ‫ܕܝܢܐ ܕܙܕܝܩܘܬܐ ܘܙܘܡܪܐ‬ ‫ܘܐܘܢܓܠܝܘܢ ܕܡܬܝ‪ .‬ܢܚܬ ܠܩܕܡ ܬܪܘܢܘܣ‪.‬‬

APPENDIX

365

BL ADD 14498 F1–8v English Translation Sedrō of Entrance Another one Christ our God who while you are immaterial and infinite descended and unfathomably you became human willingly. You accepted upon yourself humiliation and suffering willingly. Through the blood from your side you bought us from the slavery of evil spirits and the worship of empty idols. You have called us through your grace to the fearful service and worship of righteous deeds […] your spiritual sheep. You in your great mercy, guard us […] of your holy and catholic and apostolic church and free it from all emptiness of corrupted teachings and from all division and disruptiveness. Guide it in the glorious teachings of truth and make it victorious over its enemies and give it peace led by its bishops and by pure priests, honorable deacons and the entire holy priesthood in a spiritual serenity; in love and faith and the teaching of apostolic and divine teachings, with the devout fear of God and priestly service of the true mysteries for the faithful people and a stature which does not get shaken, with firmness in battles and deeds befitting holy ones. For those who are consistent in these deeds, with the love of their ways in a holy and complete manner; and we celebrate a good remembrance of your church and saints on your holy altar. Grant your grace and the unconquerable weapon, your Holy Spirit, to the kings who walk according to your will, to the heads who are filled with your fear, pour your blessings upon the poor, increase your forgiveness for sinners, and put an end to all chastisements with your compassion. Make all danger cause to pass with your mercy and adorn the earth with your goodness and the faithful departed gladden in your feast and we who are sinners and your wretched servants standing before your lordship and finding refuge in your loving-kindness and being confident in the hope of your promises. Answer our requests, purify and sanctify our souls and purify and cleanse us from all foul blemish and wounds of sin and make us

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worthy a graceful end which saves us from encountering evil powers of darkness. Let us reach the lot and inheritance of those who completed and were fully victorious. Let us sing in their holy and pure choir, praises to you ceaselessly; to your blessed and blessing Father and your living and Holy Spirit. Now and forever. 45 Proemion before the sedro of entrance Glory and so on: with visitation of good deeds and pure and holy thoughts and sweet scent of true faith and an acceptable beginning and victorious deeds of immortality let us be worthy to offer the high priest our thanksgiving, Jesus Christ. The forgiving and holy sacrifice who offered himself for cleansing of sins and forgave the entire world with his good sacrifice whom we remember and praise at this moment as the Anaphora is being completed […] forgiver and purifier be for us, God, of our sins. Another one: Glory and so on: to the living and holy sacrifice who offered himself as purification for our sins and offered himself to his Father so that he could offer us with him a perfect and holy people. He taught us how to offer him pure and holy prayers according to his good will. To him it is right to give glory, together with his Father and his holy Spirit at this moment as the Eucharist is being completed and at all times. Another one: Unceasing praise and unending thanksgiving, commendation without end and victorious adornment: may we be worthy to offer you the priest who is being offered, the eternal high priest, whose priesthood has never been ended; the murdered who is alive, freely dead, to the altar of purification of rational burnt-offerings; to the food which does not finish and the spiritual drink; the living bread who is not from us but who came down from heaven; food which does not end but which stays in its receivers and they stay in him. God of gods, Lord of lords to whom the entire world, 45

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367

which was and is and will be, is worshipping. To him it is befitting to give praise and honor at this moment. Sedrō of Entrance Glory to you the secret one who has been revealed and the hidden one who has been seen, who is beyond every mind which came to be, the creator who came to creatures; the Word God became human, scorching fire who took body; lamb without blemish who was slaughtered, living sacrifice who brought to and end every sacrifice through his murder; forgiving hyssop for sinners, sanctifying sprinkle of the filthy. Your love, Lord, forced you and your grace caused you to descend from the elevated heights toward us and you entrusted the worship of this priestly service to your holy apostles. So that through it they may distribute food to the hungry and drink to the thirsty among your rational flock. At this moment when this sacramental sacrifice is being offered before you and the spiritual Eucharist is being completed on your holy altar, for the remembrance of your life-giving and salvific passion and of your voluntary and life-giving death, we who are wanting and wretched have gathered in your holy name who are saved through your victorious cross, bought with your precious blood. We offer you supplications and imploring, forgive the sins of your people and forgive the ignorance of your flock. Prepare us, with purity and holiness, to approach this rational service of this great and heavenly mystery; not with guile and not with pride not with division and monetary thought and not with dirty clothes of filth and sin, but with a strong heart and pure soul, humble thought, elevated mind and complete boldness. Let the sacrifices and gifts which are being offered to you by our guilty hands be comely and moving for your divinity. As with the life of Noah your righteous one and the tenth of Abraham your beloved one, or as the gifts of Melchizedek your priest or as the priestly services of Moses who pleased you. Before the face of your mercy let drops of your compassion ground us so that through those drops our dirt may be purified. Let our thirst be quenched and your hidden strength descend on us so that your glorious light may rise in us. Let us sinners be worthy of forgiveness and the disturbed ones rest, sick ones health, the faithful departed a good

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remembrance as well as for all the children of the holy church. May we offer you praise, honor and worship. To your blessed Father and your Holy Spirit, now and forever. 46 Another one Praise be to you, heavenly high priest. Through your gift the succession of the priesthood was handed over to the priests, the prophecy to the prophets and spiritual streams to the apostles; the good shepherd who became an offering and who sanctified his flock with his sacrifice; who accepts offerings and who became an offering to his Father and returned the sinners to paradise filled with blessedness. I thank you Lord for making me worthy in your mercy while I am a transgressor from the land. You gave me permission to enter the land where the glory of the divine mysteries reside. You have brought me into the elevated heights of the holy of holies of your greatness and mingled me with the order of the Cherubim who bless you and the Seraphim who sanctify you. See, I stand in the land of fire and before the scorching bema and ask mercy for your sheep and forgiveness for your entire flock. Open, Lord, your bountiful treasure before the poor ones; pour your goodness on the sheep of your flock; erase the bill of the guilty ones; forgive the debts of sinners; erase from the book of justice the sinful deeds we are guilty of; let the lost ones return and be gathered to your flock; lift those who have fallen; support the weak; strengthen the feeble. To you, Lord, does your flock call, good shepherd who was crucified for it; you whom your church exalts, the living groom who was slaughtered for her; you who is praised through the mouth of her children, whom you have returned from perdition; to you do the poor pray as the provider of their needs, to you do the imprisoned look for release of their bonds; to you do the priests call, at the head of their dioceses; to you do we earnestly cry out to in our defeat, who alone is victorious; you who are the hidden and fiery coal, whom the angels of fire do not dare to approach; we who are feeble earthlings, you have made worthy to serve you as priests. Return 46

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‫‪APPENDIX‬‬

‫‪its [the living coal, i.e. the glory of the Eucharist] we entreat you,‬‬ ‫‪Lord. Give us permission and make us worthy, who although we‬‬ ‫‪are flesh, to approach this sacrifice, which is put before us and let‬‬ ‫‪your holy and living Spirit rest, soar, dwell hiddenly and brood‬‬ ‫‪in a holy manner, on your sacrifice and in the offering. May he‬‬ ‫‪purify our priesthood, forgive our sin and dress us in the garment,‬‬ ‫‪which does not get corrupted. For this reason, it is right to give‬‬ ‫‪thanks to you and to your exalted divinity. The living one who‬‬ ‫‪saved us through his death, the king who guarded us with his‬‬ ‫‪dominion. Let the whole flock say [this] to you, Lord, and through‬‬ ‫‪you, to your Father and your holy and life-giving Spirit who is of‬‬ ‫‪the same ousia as you. 47‬‬ ‫‪Another sedro‬‬ ‫‪Christ our God who is the maker and establisher of all. 48‬‬ ‫‪Syriac Text‬‬

‫ܐܚܪܢܐ‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ ܗܘ ܕܟܕ ܐܝܬܝܟ ܠܐ ܡܒܣܪܐ ܘܠܐ ܡܣܬܝܟܢܐ ܗܘܝܬ‬ ‫̈‬ ‫ܒܪܢܫܐ ܒܨܒܝܢܟ‪ .‬ܘܩܒܠܬ ܥܠܝܟ ܣܘ̈ܪܩܐ ̈‬ ‫ܨܒܝܢܝܐ‪ ،‬ܘܒܕܡܐ ܕܡܢ ܕܦܢܟ‬ ‫ܘܚܫܐ‬ ‫ܙܒܢܬܢ ܡܢ ܥܒܕܘܬܐ ̈‬ ‫ܕܫܐܕܐ ܘܦܘܠܚܢܐ ܣܪܝܩܐ ܕܦܬܟ̈ܪܐ‪ .‬ܘܩܪܝܬܢ‬ ‫ܒܛܝܒܘܬܟ ܠܬܫܡܫܬܐ ܕܚܝܠܐ ܘܠܦܘܠܚܢܐ ܕܡܝܬ̈ܪܬܐ ܘܠ‪..‬ܓܪܕܐ ܕܥ̈ܪܒܐ‬ ‫ܕܝܠܟ ̈ܪܘܚܢܐ‪ .‬ܐܢܬ ܒ̈ܪܚܡܝܟ ̈ܣܓܝܐܐ‪ .‬ܢܛܪ ܠܢ ܒܗ ܥܒܕܐ )؟( ܕܥܕܬܐ‬ ‫ܕܝܠܟ ܩܕܝܫܬܐ ܩܐܬܘܠܝܩܝ ܘܫܠܝܚܝܬܐ ̇‬ ‫ܠܗܝ ܕܝܢ ܚܪܪ ܡܪܝܐ ܡܢ ܟܠ ܣܪܝܩܘܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܕܝܘܠܦܢܐ ̈‬ ‫ܫܓܘܫܝܐ ܘܚ̈ܪܝܢܐ‪ .‬ܘܗܕܝܗ ܒܝܘܠܦܢܐ ܫܒܝܚܐ‬ ‫ܡܚܒܠܐ ܘܡܢ ܟܠ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܫܪܪܐ ܘܒܙܟܘܬܐ ܕܥܠ ܒܥܠܕܒܒܝܗ ܒܫܝܢܐ ܘܒܫܠܡܐ ܘܒ̈ܪܝܫܝ ܟܗܢܐ ܚܣܝܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܒܡܫܡܫܢܐ ̈‬ ‫ܒܟܗܢܐ ̈‬ ‫ܙܗܝܐ ܒܩܠܝܪܘܣ ܩܕܝܫܐ ܘܒܩܐܛܐܣܛܣܝܣ‬ ‫ܕܟܝܐ‬ ‫̈‬ ‫ܕܕܘܓܡܐܛܐ ̈ܫܠܝܚܝܐ‬ ‫ܪܘܚܢܝܬܐ‪ .‬ܒܚܘܒܐ ܘܒܗܝܡܢܘܬܐ ܘܒܡܠܦܢܘܬܐ‬ ‫̈‬ ‫ܘܐܠܗܝܐ‪ .‬ܒܫܦܝܪܘܬ ܕܚܠܬܐ ܕܝܠܟ ܘܒܡܟܗܢܢܘܬ ̈ܪܐܙܐ ܕܫܪܪܐ ܒܥܡܐ‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܘܩܘܡܐ ܠܐ ܡܙܕܥܙܥܢܐ‪ .‬ܒܡܚܡܣܢܢܘܬܐ ܕܐܓܘܢܐ ܘܒܕܘܒ̈ܪܐ‬ ‫̇‬ ‫ܦܐܐ ̈‬ ‫ܕܒܗ ܐܡܝܢܝܢ܆ ܘܒܪܚܡܬ ܥܡܠܐ ܠܕܘܒ̈ܪܐ ܕܝܠܗܘܢ‬ ‫ܠܩܕܝܫܐ‪ .‬ܘܠܐܝܠܝܢ‬ ‫̈‬ ‫ܩܕܝܫܐܝܬ ܡܫܡܠܝܐܝܬ ܘܕܘܟܪܢܐ ܕܥܕܬܟ ܘܕܩܕܝܫܝܟ ܥܠ ܡܕܒܚܟ ܩܕܝܫܐ‬ ‫ܡܙܝܚܝܢ‪ .‬ܫܟܢ ܛܝܒܘܬܐ ܕܝܠܟ ܘܙܝܢܐ ܠܐ ܡܙܕܟܝܢܐ ܕܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‪.‬‬ ‫ܠܡܠܟܐ ܕܒܪ ܐܝܟ ܨܒܝܢܟ‪ .‬ܠ̈ܪܝܫܢܐ ̇ܨܒܬ ܒܕܚܠܬܟ‪̈ .‬‬ ‫̈‬ ‫ܠܡܣܟܢܐ ܐܫܦܥ‬ ‫‪S13‬‬ ‫‪S2‬‬

‫‪47‬‬ ‫‪48‬‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

‫‪370‬‬

‫ܒܘ̈ܪܟܬܟ ̈‬ ‫ܠܚܛܝܐ ܐܣܓܐ ܫܘܒܩܢܐ ܡ̈ܪܕܘܬܐ ܒܛܠ ܒܚܢܢܟ‪ .‬ܠܩܝܢܕܢܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܥܒܪ ܒܡܪܚܡܢܘܬܟ ܘܠܐܪܥܐ ܫܪܬܚ ܒܛܒܬܟ ܘܠܥܢܝܕܐ ܡܗܝܡܢܐ ܒܣܡ‬ ‫ܒܓܢܘܢܟ ܘܠܢ ̈ܚܛܝܐ ̈‬ ‫ܘܕܘܝܐ ̈‬ ‫ܥܒܕܝܟ ܕܩܕܡ ܡܪܘܬܟ ܩܝܡܝܢܢ ܘܒܪܚܡܬ‬ ‫̈‬ ‫ܕܫܘܘܕܝܝܟ ܬܟܝܠܝܢܢ‪ .‬ܫܕܪ ܦܘܢܝܐ‬ ‫ܐܢܫܘܬܐ ܕܝܠܟ ܡܬܓܘܣܝܢܢ܆ ܘܥܠ ܣܒܪܐ‬ ‫ܠܫܠܐܬܢ‪ .‬ܙܗܐ ܘܩܕܫ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܢܦܫܬܢ ܘܚܠܠ ܘܡܪܘܩ ܠܢ ܡܢ ܟܠ ܡܘܡܐ ܣܢܝܐ‬ ‫ܘܚܒ̈ܪܬܐ ܕܚܛܝܬܐ ܘܐܫܘܐ ܠܢ ܠܫܘܠܡܐ ܛܘܒܬܢܐ ܗܘ ܕܡܫܘܙܒ ܠܢ ܡܢ‬ ‫ܕܚܝܠܘܬܐ ̈‬ ‫ܦܓܥܐ ̈‬ ‫ܒܝܫܐ ܕܚܫܘܟܐ‪ .‬ܘܡܢܥ ܠܢ ܠܦܣܐ ܘܝܪܬܘܬܐ ܕܐܝܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܕܐܬܓܡܪܘ ܘܡܫܡܠܝܐܝܬ ܐܬܢܨܚܘ‪ .‬ܘܗܒ ܠܢ ܕܒܓܘܕܝܗܘܢ ܩܕܝܫܬܐ‬ ‫̈‬ ‫ܬܫܒܚܬܐ ܕܠܐ ܫܠܝܐ ܘܠܐܒܘܟ ܡܒܪܟܐ ܘܛܘܒܬܢܐ‬ ‫ܕܟܝܐܝܬ ܢܙܡܪ ܠܟ‬ ‫ܘܠܪܘܚܟ ܚܝܐ ܘܩܕܝܫܐ ܗܫܐ‪.‬‬ ‫ܦܪܐܘܡܝܘܢ ܕܩܕܡ ܣܕܪܐ ܕܡܥܠܬܐ‬ ‫ܕܟܝܐ ̈‬ ‫̈‬ ‫ܕܥܒܕܐ ̈‬ ‫̈‬ ‫ܘܚܘܫܒܐ ̈‬ ‫ܘܩܕܝܫܐ‬ ‫ܛܒܐ‬ ‫ܬܫܒܘܚܬܐ ܘܫܪܟܐ‪ .‬ܥܡ ܣܥܘܪܘܬܐ‬ ‫̈‬ ‫ܘܪܝܚܐ ܒܣܝܡܐ ܕܗܝܡܢܘܬܐ ܫܪܝܪܬܐ ܘܪܝܫܝܬܐ ܡܩܒܠܬܐ ܘܕܘܒ̈ܪܐ ܢܨܝܚܐ‬ ‫ܕܠܐ ܡܝܘܬܘܬܐ ܢܫܬܘܐ ܕܢܩܪܒ ܠܪܝܫ ܟܘܡ̈ܪܐ ܕܬܘܕܝܬܢ ܝܫܘܥ ܡܫܝܚܐ‪.‬‬ ‫ܕܒܚܐ ܚܣܝܐ ܘܩܕܝܫܐ‪ .‬ܕܗܘ ܒܩܢܘܡܗ ܥܒܕ ܕܘܟܝܐ ̈‬ ‫ܕܚܛܗܝܢ ܘܚܣܝ ܠܬܐܒܝܠ‬ ‫ܕܒܕܝܚܘܬܗ ܛܒܐ ܕܠܗ ܢܬܕܟܪ ܘܠܗ ܢܫܒܚ ܒܗܢܐ ܥܕܢܐ ܕܐܢܐܦܘܪܐ‬ ‫ܡܫܬܡܠܝܐ … ܘܫܒܘܩܐ ܘܡܕܟܝܢܐ‪ .‬ܗܘܝ ܐܠܗܐ ̈‬ ‫ܠܚܛܗܝܢ ܒܗܢܐ ܥܕܢܐ‪.‬‬ ‫ܐܚܪܢܐ‬ ‫ܬܫܒܘܚܬܐ ܘܫܪܟܐ‪ .‬ܠܗܘ ܕܒܚܐ ܚܝܐ ܘܩܕܝܫܐ ܕܗܘ ܒܩܢܘܡܐ ܥܒܕ ܕܘܟܝܐ‬ ‫̈‬ ‫ܕܚܛܗܝܢ ܘܩܪܒ ܢܦܫܗ ܠܝܠܘܕܗ ܕܢܩܪܒܢ ܠܗ ܥܡܐ ܓܡܝܪܐ ܘܩܕܝܫܐ ܘܐܠܦ ܠܢ‬ ‫̈‬ ‫̈‬ ‫̈ܨܠܘܬܐ ܕܟܝܬܐ ܘܩܕܝܫܬܐ ܢܕܒܚ ܠܗ ܐܝܟ ܨܒܝܢܗ ܛܒܐ‪ .‬ܕܠܗ ܝܐܐ ܫܘܒܚܐ‬ ‫ܥܡ ܐܒܘܗܝ ܘܪܘܚܗ ܩܕܝܫܐ ܒܗܢܐ ܥܕܢܐ ܕܐܘܟܪܝܣܛܝܐ ܗܕܐ ܡܫܡܠܝܢܢ‬ ‫ܘܒܟܠܥܕܢܝܢ‪.‬‬ ‫ܐܚܪܢܐ‬ ‫ܬܫܒܘܚܬܐ ܕܠܐ ܫܠܝܐ ܘܬܘܕܝܬܐ ܕܠܐ ܡܘܦܝܐ‪ .‬ܘܩܘܠܣܐ ܕܠܐ ܒܛܠ ܘܗܕ̈ܪܐ‬ ‫̇‬ ‫̈‬ ‫ܠܗܘ ܪܒܟܘܡ̈ܪܐ‬ ‫ܢܨܝܚܐ ܢܫܬܘܐ ܕܢܩܪܒ ܠܗܘ ܡܟܗܢܢܐ ܘܡܬܟܗܢܢܐ‬ ‫̇‬ ‫ܕܠܥܠܡܝܢ‪ .‬ܕܟܘܡܪܘܬܗ ܙܒܢܐ ܠܐ ܫܪܐ‪ .‬ܗܘ ܩܛܝܠܐ ܚܝܐ ܘܡܝܬܐ ܨܒܝܢܝܐ‬ ‫̇‬ ‫ܠܗܘ ܡܕܒܚܐ ̈‬ ‫̇‬ ‫ܕܕܘܟܝܐ ̈‬ ‫ܠܗܘ ܡܐܟܘܠܬܐ ܕܠܐ ܐܒܕܐ‬ ‫ܕܝܩܕܐ ̈ܫܠܡܐ ܘܡܠܝܠܐ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܘܫܩܝܐ ܪܘܚܢܐ‪ .‬ܠܗܘ ܠܚܡܐ ܕܚܝܐ ܕܠܘ ܡܢ ܠܘܬܢ ܗܘ ܒܟܠ‪ ..‬ܐܠܐ ܕܡܢ‬ ‫̈‬ ‫ܒܢܣܘܒܘܗܝ ܘܡܩܘܐ‬ ‫ܫܡܝܐ ܢܚܬ‪ .‬ܬܘܪܣܝܐ ܕܠܐ ܡܬܛܠܩ ܘܕܒܟܠܫܥ ܡܟܬܪ‬ ‫̇‬ ‫̈‬ ‫ܐܠܗܝܢ ܘܡܪܐ ܡ̈ܪܘܢ ܕܠܗ ܣܓܕܐ ܟܠܗ ܒܪܝܬܐ‬ ‫ܒܗܘܢ ܘܗܢܘܢ ܒܗ‪ .‬ܐܠܗ‬ ‫ܘܕܐܝܬܝܗ ̇‬ ‫̇‬ ‫ܘܕܗܘܐ ܕܠܗ ܝܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܒܗܢܐ ܥܕܢܐ‪.‬‬ ‫ܕܗܘܬ‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ‬ ‫̈‬ ‫ܫܘܒܚܐ ܠܟ ܟܣܝܐ ܕܐܬܓܠܝ ܘܓܢܝܙܐ ܕܐܬܚܙܝ‪ .‬ܡܒܥܕ ܡܢ ܗܘܢܐ ܕܐܬܐ‬ ‫ܠܗܘܝܐ‪ .‬ܒܪܘܝܐ ܕܐܬܐ ܠܒ̈ܪܝܬܐ‪ .‬ܡܠܬܐ ܐܠܗܐ ܕܐܬܒܪܢܫ ܘܢܘܪܐ ܐܟܠܬܐ‬

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‫‪APPENDIX‬‬

‫̈‬ ‫ܕܒܚܝܝܢ‬ ‫ܕܐܬܓܫܡ‪ .‬ܐܡܪܐ ܕܠܐ ܡܘܡ ܕܐܬܢܟܣ ܘܕܒܚܐ ܚܝܐ ܕܒܛܠ ܟܠ‬ ‫ܕܚܛܝܐ ܘܪܣܣܐ ܡܩܕܫܢܐ ̈‬ ‫ܒܩܛܠܗ‪ .‬ܙܘܦܐ ܡܚܣܝܢܐ ̈‬ ‫ܕܡܟܬܡܐ‪ .‬ܚܘܒܟ‬ ‫̈‬ ‫ܡܪܝ ܥܨܟ ܘܛܝܒܘܬܟ ܐܪܟܢܬܟ ܡܢ ܡ̈ܪܘܡܐ ܥܠܝܐ ܠܘܬܢ܆ ܘܡܫܡܠܢܘܬܐ‬ ‫ܕܦܘܠܚܢ ܬܫܡܫܬܐ ܗܕܐ ܟܗܢܝܬܐ ̈‬ ‫ܠܫܠܝܚܐ ܕܝܠܟ ̈ܩܕܝܫܐ ܐܓܥܠܬ‪ .‬ܐܝܟܢܐ‬ ‫̈‬ ‫ܕܒܗ ܘܒܐ ̇‬ ‫̇‬ ‫̈‬ ‫ܝܕܗ ܢܦܠܓܘܢ ܡܐܟܘܠܬܐ ܠܟܦܢܐ ܘܫܩܝܐ ܠܨܗܝܐ ܕܡܪܥܝܬܐ‬ ‫ܕܝܠܟ ܡܠܝܠܬܐ‪ .‬ܒܥܕܢܐ ܕܝܢ ܕܕܒܚܬܐ ܗܕܐ ܪܐܙܢܝܬܐ ܡܬܩܪܒܐ ܩܕܡܝܟ‬ ‫ܘܐܘܟܪܝܣܛܝܐ ܪܘܚܢܝܬܐ ܡܬܫܡܠܝܐ ܥܠ ܡܕܒܚܟ ܩܕܝܫܐ‪ .‬ܠܥܘܗܕܢܐ ܕܚܫܐ‬ ‫ܕܝܠܟ ܡܐܚܝܢܐ ܘܦܪܘܩܝܐ‪ .‬ܘܕܡܘܬܟ ܨܒܝܢܝܐ ܘܡܥܒܕ ̈‬ ‫ܚܝܐ ܚܢܢ ܒܨܝ̈ܪܐ‬ ‫̈‬ ‫̈‬ ‫ܘܕܘܝܐ ̈‬ ‫ܘܙܒܝܢܝܢ ܒܕܡܐ ܕܝܠܟ‬ ‫ܟܢܝܫܝ ܒܫܡܟ ܩܕܝܫܐ ܘܦ̈ܪܝܩܝ ܒܨܠܝܒܟ ܙܟܝܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܩܝܪܐ‪ .‬ܒܥܘܬܐ ܘܬܟܫܦܬܐ ܡܩܪܒܝܢܢ ܠܟ‪ .‬ܥܛܝ ܚܛܗܐ ܕܥܡܐ ܕܝܠܟ‬ ‫ܘܫܒܘܩ ̈ܣܟܠܘܬܐ ܕܡܪܥܝܬܟ‪ .‬ܘܥܬܕ ܠܢ ܕܒܕܟܝܘܬܐ ܘܒܩܕܝܫܘܬܐ ܢܬܩܪܒ‬ ‫ܠܬܫܡܫܬܐ ܗܕܐ ܡܠܝܠܬܐ ܕܪܐܙܐ ܗܢܐ ܪܒܐ ܘܫܡܝܢܐ‪ .‬ܠܐ ܒܢܟܠܐ ܠܐ‬ ‫ܒܪܡܘܬܐ‪ .‬ܠܐ ܒܦܠܝܓܘܬܐ ܠܐ ܒܚܘܫܒܐ ܡܘܡܝܐ ܐܦܠܐ ܒܠܒܘܫܐ ܨܐܐ‬ ‫ܕܥܘܠܐ ܘܚܛܝܬܐ‪ .‬ܐܠܐ ܒܠܒܐ ܬܩܢܐ ܘܒܢܦܫܐ ܙܗܝܬܐ‪ .‬ܘܒܬܪܥܝܬܐ‬ ‫ܡܟܝܟܬܐ ܘܒܗܘܢܐ ܪܡܐ ̈‬ ‫ܘܒܐܦܐ ̈ܓܠܝܬܐ ̈‬ ‫ܕܩܢܝܢ ܦܐܪܪܝܣܝܐ ܡܫܡܠܝܬܐ‪.‬‬ ‫ܘܢܗܘܘܢ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܒܚܐ ܘܩܘ̈ܪܒܢܐ ܕܒܐܝܕܝܐ ܕܝܠܢ ܡܚܝܒܬܐ ܡܬܩܪܒܝܢ ܠܟ‪ .‬ܗܢܝܐܐ‬ ‫̈‬ ‫̈‬ ‫ܘܡܙܝܥܢܐ ܠܐܠܗܘܬܟ‪ .‬ܐܝܟ ܕܒܚܝܘܗܝ ܕܢܘܚ ܙܕܝܩܟ ܘܐܝܟ ܡܥܣ̈ܪܘܗܝ‬ ‫̈‬ ‫ܕܐܒܪܗܡ ܪܚܡܟ‪ .‬ܘܐܝܟ ܩܘ̈ܪܒܢܘܗܝ ܕܡܠܟܝܙܕܟ ܟܘܡܪܟ‪ .‬ܘܐܝܟ ܟܘܗܢܘܗܝ‬ ‫ܕܡܘܫܐ ܡܢܝܚܢܟ‪ .‬ܘܡܢ ܩܕܡ ܦܪܨܘܦܐ ܕ̈ܪܚܡܝܟ‪̈ .‬ܫܦܥܐ ܕܚܢܢܟ ܢܫܬܪܪ ܠܢ‪.‬‬ ‫ܕܒܗܘܢ ܬܬܡܪܩ ܨܐܝܘܬܢ‪ .‬ܘܬܬܦܝܓ ܨܗܝܘܬܢ ܘܢܫܪܐ ܒܢ ܚܝܠܟ ܟܣܝܐ‬ ‫̈‬ ‫ܘܐܠܝܨܐ ܠܢܦܐܫܐ‬ ‫ܘܕܢܕܢܚ ܒܢ ܢܘܗܪܟ ܫܒܝܚܐ‪ .‬ܘܢܫܬܘܐ ̈ܚܛܝܐ ܠܫܘܒܩܢܐ‬ ‫ܡܗܝܡܢܐ ܠܥܘܗܕܢܐ ܛܒܐ ܘܠܟܠܗܘܢ ̈ܝܠܕܝܗ̇‬ ‫̈‬ ‫̈‬ ‫ܘܥܢܝܕܐ‬ ‫ܟ̈ܪܝܗܐ ܠܚܘܠܡܢܐ‬ ‫ܕܥܕܬܐ ܩܕܝܫܬܐ‪ .‬ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܢܩܪܒܘܢ ܠܟ‪ .‬ܘܠܐܒܘܟ‬ ‫ܡܒܪܟܐ ܘܛܘܒܬܢܐ ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ܀‬ ‫ܐܚܪܢܐ‬ ‫ܫܘܒܚܐ ܠܟ ܪܝܫ ܟܘܡܪܐ ܫܡܝܢܐ‪ .‬ܕܒܡܘܗܒܬܟ ܪܕܐ ܝܘܒܠܐ ܕܟܗܢܘܬܐ‬ ‫ܠܟܗܢܐ‪ .‬ܘܢܒܝܘܬܐ ̈‬ ‫̈‬ ‫ܘܫܦܥܐ ̈ܪܘܚܢܝܐ ̈‬ ‫ܠܢܒܝܐ ̈‬ ‫ܠܫܠܝܚܐ ܪܥܝܐ ܛܒܐ ܕܗܘܐ‬ ‫ܕܒܚܐ ܘܩܕܫ ܒܕܒܚܗ ܠܡܪܥܝܬܗ‪ .‬ܡܩܒܠ ܩܘ̈ܪܒܢܐ ܕܗܘܐ ܩܘܪܒܢܐ ܠܝܠܘܕܗ‬ ‫ܘܦܢܝ ̈‬ ‫̈‬ ‫ܛܘܒܐ‪ .‬ܡܘܕܐ ܐܢܐ ܠܟ ܡܪܝܐ‪.‬‬ ‫ܠܡܣܟܠܢܐ ܠܦܪܕܝܣܐ ܕܡܠܐ‬ ‫ܕܐܫܘܝܬܢܝ ܒܚܢܢܟ ܕܟܕ ܐܝܬܝ ܥܒܪܐ ܕܡܢ ܐܪܥܐ‪ .‬ܝܗܒܬ ܠܝ ܕܐܥܘܠ‬ ‫ܐܠܗܝܐ‪ .‬ܘܥܠܬܢܝ ܠ̈ܪܘܡܐ ̈‬ ‫̈‬ ‫ܥܠܝܐ ܠܩܕܘܫ‬ ‫ܠܐܬܪܐ ܕܫܪܝܐ ܒܗ ܫܟܝܢܐ ܕ̈ܪܐܙܝܟ‬ ‫̈‬ ‫ܒܬܓܡܐ ܕܟ̈ܪܘܒܐ ܕܡܒܪܟܝܢ ܠܟ ܘܕܣ̈ܪܦܐ‬ ‫ܩܘܕܫܝܢ ܕܪܒܘܬܟ ܘܚܛܬܢܝ‬ ‫ܕܡܩܕܫܝܢ ܠܟ‪ .‬ܘܗܐ ܩܐܡ ܐܢܐ ܒܐܬܪܐ ܕܢܘܪܐ ܘܩܕܡ ܒܐܡܐ ܕܫܠܗܒܝܬܐ‬ ‫̇‬ ‫ܠܟܠܗ ܡܪܥܝܬܟ‪ .‬ܦܬܚ ܡܪܝ ܓܙܟ‬ ‫ܘܫܐܠ ܐܢܐ ܚܘܣܝܐ ܠܥܢܟ ܘܫܘܒܩܢܐ‬ ‫ܣܢܝܩܐ‪ .‬ܘܐܫܦܥ ̈‬ ‫̈‬ ‫ܛܒܬܟ ܥܠ ܥܢܐ ܕܡܪܥܝܬܟ‪ .‬ܬܠܘܚ‬ ‫ܥܬܝܪܐ ܩܕܡ‬ ‫̈‬ ‫̈‬ ‫ܐܫܛܪܐ ̈‬ ‫ܕܚܝܒܐ‪ .‬ܚܣܐ ܚܘܒܐ ܕܚܛܝܐ ܠܚܝ ܡܢ ܣܦܪܟ ܕܟܐܢܘܬܐ ܡܕܡ‬ ‫̈‬ ‫ܕܚܒܢܢ ܠܢ ܒܢ‪ .‬ܢܦܢܘܢ ܐܒܝܕܐ ܘܢܬܟܢܫܘܢ ܠܛܝܪܟ ܐܩܝܡ ܠܐܝܠܝܢ ܕܢܦܠܘ‬

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̈ ‫ ܠܟ ܡܪܝ ܩܪܝܐ ܡܪܥܝܬܟ ܪܥܝܐ ܛܒܐ‬.‫ܠܡܚܝܠܐ ܚܝܠ ܠܟ̈ܪܝܗܐ‬ ‫ܣܡܘܟ‬ ̇ ̈ ‫ܕܐܨܛܠܒ ܥܠ ܐܦܝܗ ܠܟ ܗܘ ܡܪܡܪܡܢܐ ܥܕܬܟ ܚܬܢܐ ܚܝܐ ܕܐܬܢܟܣ‬ ̇ ̇ ‫ܕܝ‬ ̇ ̈ ‫ ܠܟ ܗܘ ܡܗܠܠܐ ܒܦܘܡܐ‬.‫ܚܠܦܝܗ‬ ‫ ܠܟ ܗܘ‬.‫ܡܦܢܝܢܗ ܕܡܢ ܛܘܥܝܝ‬ ‫ܠܕܝܗ‬ ̈ ̈ .‫ ܠܟ ܚܝܪܝܢ ܐܣܝ̈ܪܐ ܫܪܘܝܐ ܕܦܟ̈ܪܝܗܘܢ‬.‫ܡܨܠܝܢ ܡܣܟܢܐ ܙܝܘܢܐ ܕܣܘܢܩܢܝܗܘܢ‬ ̈ ‫ܠܟ ܩܪܝܢ‬ ‫ ܠܘܬܟ ܓܥܝܐ ܚܝܒܘܬܢ ܙܟܝܐ‬.‫ܟܗܢܐ ܒܪܝܫܐ ܕܡ̈ܪܥܝܬܗܘܢ‬ ̈ ‫ܒܠܚܘܕܝܟ ܓܡܘܪܬܐ ܟܣܝܬܐ ܘܢܘܪܢܝܬܐ ܕܡܠܐܟܐ ܕܢܘܪܐ ܠܐ ܐܫܚ‬ ̈ ‫ ܘܠܢ ܥܦ̈ܪܢܐ‬.‫ܠܡܬܩܪܒܘ ܠܗ‬ ̇ ‫ܥܙܝܙܘܬܗ‬ ‫ܘܕܘܝܐ ܐܫܘܝܬ ܕܢܟܗܢ ܘܢܗܦܟ‬ ̈ ‫ ܗܒ ܠܢ ܘܐܫܘܐ ܠܢ ܕܟܕ ܠܐ ܒܣ̈ܪܝܢܢ‬.‫ܘܗܫܐ ܒܥܝܢܢ ܡܢܟ ܡܪܝܐ‬ ‫ܒܥܒܕܝܢ‬ ‫ܢܬܩܪܒ ܠܕܒܚܐ ܗܢܐ ܕܣܝܡ ܩܕܡܝܢ ܘܢܬܬܢܝܚ ܪܘܚܟ ܚܝܐ ܘܩܕܝܫܐ ܒܕܒܚܟ‬ ‫ ܘܢܙܗܐ ܟܗܢܘܬܢ‬.‫ܘܒܩܘܪܒܐ ܘܢܛܘܣ ܘܢܫܪܐ ܓܢܝܙܐܝܬ ܘܢܪܚܦ ܩܕܝܫܐܝܬ‬ ̈ ‫ܐܦܝܐ ܗܕܐ ܙܕܩܐ ܠܟ‬ ‫ ܘܥܠ‬.‫ ܘܢܠܒܫܢ ܐܣܛܠܐ ܕܠܐ ܡܬܚܒܠ‬.‫ܘܢܚܣܐ ܥܘܠܢ‬ ‫ ܚܝܐ ܕܦܪܩܢ ܒܩܛܠܗ ܡܠܟܐ ܕܣܬܪܢ‬.‫ܬܘܕܝܬܐ ܘܠܐܠܗܘܬܟ ܪܘܡܪܡܐ‬ ̇ ‫ ܫܘܝܐܝܬ ܬܐܡܪܝ‬.‫ܒܫܘܠܛܢܗ‬ ̈ ‫ܘܒܐܝܕܝܟ ܠܐܒܘܟ‬ ‫ܟܠܗ ܡܪܥܝܬܟ ܠܟ ܡܪܝ‬ ̈ ‫ܘܠܪܘܚܟ ܩܕܝܫܐ ܘܡܥܒܕ‬ .‫ܚܝܐ ܘܫܘܐ ܠܟ ܒܐܘܣܝܐ‬ ‫ܐܚܪܢܐ ܕܣܕܪܐ‬ .‫ܡܫܝܚܐ ܐܠܗܐ ܕܝܠܢ ܗܘ ܥܒܘܕܐ ܘܡܬܩܢܢܐ ܕܟܠ‬ PARIS SYRIAQUE 70 F1–5v English Translation Beginning of the service of the offering: Make us worthy Lord God almighty who signified this divine service for us. And you have made us worthy to purely and in a holy manner stand before you to serve and offer as priests to you this rational and spiritual sacrifice. Grant us that we may together with the true bishops and the priests [celebrate] in the new world on your known altar which is above in heaven. Let us serve you as priests, our Lord Jesus Christ, the true high priest, and your Father and your Holy Spirit, now [and forever]. As our hearts are being sprinkled and purified from an evil conscience let us be worthy to enter your holy of holies which is lofty and elevated. Let us stand before your holy altar with purity and sanctity and serve you [as priests] spiritual sacrifices with a true faith. Father, Son and Holy Spirit.

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Make our limbs into weapons of righteousness, Lord, and ready to do good deeds as you declare us holy temples, pure vessels which are fit for the service of your honor. Father, [Son and Holy Spirit]. Another, which the priest prays as he prepares the paten and the cup We remember the entire dispensation of our Lord Jesus Christ for us at this hour when we are about to celebrate the Eucharist which is put before us. We remember the holy Mother of God, Mary and with her all the prophets, apostles, martyrs, confessors, teachers of the orthodox faith. We remember all the faithful who have departed. We remember also at this hour all who have commanded our deficiency to remember them, those far away and close by, living and dead, our fathers and brothers and masters. Yes God, to whom it is right to give praise, honor and dominion: Father, Son and Holy Spirit. The prayer which the priest prays privately when he enters to offer: Lord God almighty; who knows the minds of people, who investigates hearts and kidneys; you have called me who is unworthy to this service. Do not reject my sinful self and to do not turn your face away from me; but blot out all my iniquity and wash the filth of my body and blemishes of my soul and completely sanctify me with your mercy, lest while the forgiveness of sin is given to others, I pray that I may not be filthy and a wretched servant of sin. No, Lord, do not let me return poor and in shame but send on me your Holy Spirit and strengthen me in this service of the holy and heavenly mystery which has been put before me. Another which he prays privately when the mysteries are transferred Holy Trinity have mercy on me. Holy Trinity forgive my sinfulness. Holy Trinity receive this offering from my weak hands. God, do a good remembrance for our fathers, brothers and masters at this hour on your heavenly altar. God, blot out, relieve

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and forgive at this hour all sinners, the children of your holy church through the prayers of your mother and all your saints, forever. Amen. Another one on the step Let us be worthy to offer you sacrifices of praise, Lord. Every dirty thought and deed [purify]. Declare us to be pure burnt offerings without blemish. Let us please your divinity all the days of our lives, Father, Son and Holy Spirit. Before the reading of the Gospel Lord our God, good and merciful. Grant us forgiveness of sins and cause us to hear the sound of your living words. Cast away from us hatred, jealousy and sanctify us with your Holy Spirit. Make us worthy to become hearers and doers of the Gospel of your Christ with whom it is right to give you praise and honor with your holy and living Spirit, now and forever. After the reading of the Gospel To whom, Jesus, we give praise and genuflexions for his living words towards us and to his Father who sent him for our salvation and his living and holy Spirit, now, always and forever. Prumyun of Entrance Blessed be the living and holy sacrifice who offered himself to his Father and with him he offered us as a perfect and holy people so that we may sacrifice before him pure prayers according to his good will. To him it is right to give glory and honor, together with his Father and his Holy Spirit at this hour of the completion of the Eucharist and at all moments and days of our lives, now and forever. [The prayer of] the forgiving one and etc. Another prumyun Glory, thanksgiving, worship, honor, praise and exaltation with the performance of good deeds and pure and holy thoughts and the sweet scent of the true faith. An acceptable beginning of deeds of immortality let us offer to our high priest Jesus Christ, the

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‫‪forgiving and holy sacrifice. He who cleansed our sins himself. He‬‬ ‫‪forgave the world through his sacrifice to whom it is right to give‬‬ ‫‪glory and honor at this hour when this anaphora is being‬‬ ‫‪completed and at all moments and days of our lives.‬‬ ‫‪Sedrō of Entrance‬‬ ‫‪Christ God who is the maker and establisher of all. 49‬‬ ‫‪Anaphora of Saint James, the brother of our Lord.‬‬ ‫‪Syriac Text‬‬

‫ܒܚܝܠܐ ܕܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܫܘܝܬ ܒܐܘܣܝܐ ܕܐܒܐ ܘܕܒܪܐ ܘܕܪܘܚܐ‬ ‫̈‬ ‫ܕܟܗܢܐ ܐܝܟ ܬܘܪܨܐ ܚܕܬܐ‪ .‬ܫܘܪܝܐ‬ ‫ܩܕܝܫܐ ܡܫܪܝܢܢ ܕܢܟܬܘܒ ܦܢܩܝܬܐ‬ ‫ܕܬܫܡܫܬܐ ܕܩܘܪܒܐ܆‬ ‫ܐܫܘܐ ܠܢ ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ ܗܘ ܕܬܫܡܫܬܐ ܗܕܐ ܐܠܗܝܬܐ ܐܪܙܬ‬ ‫ܠܢ‪ .‬ܘܐܫܘܝܬ ܠܢ ܕܕܟܝܐܝܬ ܘܩܕܝܫܐܝܬ ܢܩܘܡ ܩܕܡܝܟ‪ .‬ܘܢܫܡܫܟ ܘܢܟܗܢ ܠܟ‬ ‫̈‬ ‫ܘܟܗܢܐ‬ ‫ܕܒܚܐ ܗܢܐ ܡܠܝܠܐ ܘܪܘܚܢܝܐ‪ .‬ܗܒ ܘܫܟܢ ܠܢ ܕܥܡ ̈ܪܝܫܝ ܟܗܢܐ‬ ‫ܕܫܪܪܐ‪ .‬ܒܥܠܡܐ ܚܕܬܐ ܥܠ ܡܕܒܚܐ ܕܝܠܟ ܡܬܝܕܥܢܐ ܗܘ ܕܠܥܠ ܡܢ‬ ‫̈‬ ‫ܪܝܫܟܗܢܐ ܕܫܪܪܐ‪.‬‬ ‫ܫܡܝܐ‪ .‬ܢܫܡܫ ܘܢܟܗܢ ܠܟ ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ܆‬ ‫ܘܠܐܒܘܟ ܘܠܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ ܗܫܐ܀‬ ‫ܟܕ ܪܣܝܣܝܢ ̈‬ ‫ܠܒܘܬܢ ܘܕܟܝܢ ܡܢ ܟܠ ܬܐܪܬܐ ܒܝܫܬܐ‪ .‬ܢܫܬܘܐ ܕܢܥܘܠ ܠܩܕܘܫ‬ ‫̈‬ ‫ܩܘܕܫܝܢ ܪܡܐ ܘܡܥܠܝܐ ܡܪܝܐ‪ .‬ܘܕܟܝܐܝܬ ܘܩܕܝܫܐܝܬ ܢܩܘܡ ܩܕܡ ܡܕܒܚܟ‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ‪ .‬ܘܢܟܗܢ ܠܟ ܕܒܚܐ ܡܠܝܠܐ ܘ̈ܪܘܚܢܝܐ ܒܗܝܡܢܘܬܐ ܕܫܪܪܐ ܐܒܐ‬ ‫ܘܒܪܐ ܘܪܘܚܐ܀‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈ܙܝܢܐ ܕܙܕܝܩܘܬܐ ܥܒܕ ܠܗܕܡܝܢ ܡܪܝܐ ܘܡܛܝܒܐ ܠܘܬ ܟܠ ܥܒܕܐ ܛܒܐ‪ .‬ܟܕ‬ ‫ܗܝܟܠܐ ̈‬ ‫ܩܕܝܫܐ‪̈ .‬‬ ‫ܘܡܐܢܐ ̈‬ ‫ܡܚܘܐ ܐܢܬ ܠܢ ̈‬ ‫ܕܟܝܐ ܕܚܫܚܝܢ ܠܬܫܡܫܬܐ‬ ‫ܕܐܝܩܪܟ‪ .‬ܐܒܐ܀‬ ‫ܐܚܪܬܐ ܕܡܨܠܐ ܟܗܢܐ ܟܕ ܡܛܝܒ ܦܝܢܟܐ ܘܠܟܣܐ܆‬ ‫̇‬ ‫ܘܕܟܠܗ ܡܕܒܪܢܘܬܐ ܕܝܠܗ ܚܠܦܝܢ ܡܬܥܗܕܝܢܢ‬ ‫ܕܘܟܪܢܗ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‬ ‫ܒܥܕܢܐ ܗܢܐ ܘܥܠ ܐܘܟܪܣܛܝܐ ܗܕܐ ܕܩܕܡܝܢ ܣܝܡܐ‪ .‬ܘܕܩܕܝܫܬܐ ܝܠܕܬ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܡܠܦܢܐ‬ ‫ܘܕܡܘܕܝܢܐ‪.‬‬ ‫ܘܕܣܗܕܐ‬ ‫ܘܕܫܠܝܚܐ‬ ‫ܕܢܒܝܐ‬ ‫ܘܥܡܗ‬ ‫ܐܠܗܐ ܡܪܝܡ‬ ‫̈‬ ‫̈‬ ‫ܬ̈ܪܝܨܝ ܫܘܒܚܐ ܡܬܥܗܕܝܢܢ ܕܝܢ ܘܠܟܠܗܘܢ ܥܢܝܕܐ ܡܗܝܡܢܐ‪ .‬ܡܬܕܟܪܝܢܢ ܕܝܢ‬ ‫ܒܥܕܢܐ ܗܢܐ ܠܟܠܗܘܢ ܐܝܠܝܢ ܕܦܩܕܘ ܠܒܨܝܪܘܬܢ ܕܢܬܥܗܕ ܐܢܘܢ‪̈ .‬ܪܚܝܩܐ‬ ‫‪S2‬‬

‫‪49‬‬

‫‪SACRED SPACE IN SYRIAC ORTHODOX LITURGY‬‬

‫‪376‬‬

‫̈‬ ‫̈‬ ‫ܘܩ̈ܪܝܒܐ ̈‬ ‫̈‬ ‫ܘܐܚܝܢ ܘ̈ܪܒܢܝܢ‪ .‬ܐܝܢ ܐܠܗܐ ܗܘ ܕܠܗ ܝܐܝܐ‬ ‫ܐܒܗܝܢ‬ ‫ܘܡܝܬܐ‪.‬‬ ‫ܚܝܐ‬ ‫ܫܘܒܚܐ ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ܀‬ ‫ܨܠܘܬܐ ܕܡܨܠܐ ܟܗܢܐ ܠܢܦܫܗ ܡܐ ܕܥܐܠ ܕܢܩܪܒ܆‬ ‫ܗܘܢܐ ̈‬ ‫ܡܪܝܐ ܐܠܗܐ ܐܚܝܕ ܟܠ‪ .‬ܗܘ ܕܝܕܥ ̈‬ ‫ܕܒܢܝܢܫܐ ܗܘ ܕܒܨܐ ̈‬ ‫ܠܒܘܬܐ‬ ‫̈‬ ‫ܘܟܘܠܝܬܐ ܕܟܕ ܠܐ ܫܘܐ ܐܢܐ ܩܪܝܬܝܢܝ ܠܬܫܡܫܬܐ ܗܕܐ‪ .‬ܠܐ ܬܐܢܕ ܠܟ‬ ‫̈‬ ‫ܡܢ ܚܛܝܘܬܝ ܘܠܐ ܬܗܦܟ ܐܦܝܟ ܡܢܝ‪ .‬ܐܠܐ ܠܚ ̣ܝ ܟܠܗܝܢ ܫܘ̈ܪܥܬܐ ܕܝܠܝ‪.‬‬ ‫̈‬ ‫ܘܟܘܬܡܬܐ ܕܢܦܫܝ‪ .‬ܘܡܫܡܠܝܐܝܬ ܩܕܝܫܝܢ ̣ܝ‬ ‫ܘܐܫܝܓ ܡܢܝ ܨܐܝܘܬܐ ܕܦܓܪܝ‬ ‫ܒ̈ܪܚܡܝܟ‪ .‬ܐܝܟܢܐ ܕܠܐ ܟܕ ܠܐܚ̈ܪܢܐ ܕܢܬܝܗܒ ܫܘܒܩܢܐ ̈‬ ‫ܕܚܛܗܐ ܡܨܠܐ‬ ‫ܐܢܐ‪ .‬ܐܢܐ ܐܝܟ ܥܒܕܐ ܕܚܛܝܬܐ ܡܣܠܝܐ ܐܗܘܐ‪ .‬ܠܐ ܡܪܝ ܠܐ ܢܗܦܘܟ‬ ‫ܡܣܟܢܐ ܟܕ ܒܗܝܬ ܐܠܐ ܫܕܪ ܥܠܝ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܚܝܠܝܢܝ ܠܘܬ‬ ‫ܬܫܡܫܬܐ ܕܪܐܙܐ ܗܢܐ ܩܕܝܫܐ ܘܫܡܝܢܐ ܕܩܕܡܝ ܣܝܡ‪.‬‬ ‫ܐܚܪܬܐ ܕܡܨܠܐ ̇‬ ‫ܠܗ ܥܠ ܢܦܫܗ ܡܐ ܕܣܠܩܝܢ ̈ܪܐܙܐ‪.‬‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܐܬܪܚܡ ܥܠܝ‪ .‬ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܚܘܣ ܥܠ ܚܛܝܘܬܝ‪.‬‬ ‫ܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܩܒܠ ܩܘܪܒܢܐ ܗܢܐ ܡܢ ̈‬ ‫ܐܝܕܝ ܚܠܫܘܬܝ‪ .‬ܐܠܗܐ ܥܒܕ‬ ‫̈‬ ‫̈‬ ‫ܘܠܐܚܝܢ ܘܠ̈ܪܒܢܝܢ ܒܥܕܢܐ ܗܢܐ ܥܠ ܡܕܒܚܟ ܫܡܝܢܐ‪.‬‬ ‫ܠܐܒܗܝܢ‬ ‫ܕܘܟܪܢܐ ܛܒܐ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܐܠܗܐ ܚܣܐ ܘܫܪܝ ܘܫܒܘܩ ܒܥܕܢܐ ܗܢܐ ܠܟܠܗܘܢ ܚܛܝܐ ܝܠܕܝܗ ܕܥܕܬܐ‬ ‫ܒܨܠܘܬܐ ܕܝܠܕܬܟ ܘܕܟܠܗܘܢ ̈‬ ‫̈‬ ‫ܩܕܝܫܝܟ ܠܥܠܡܝܢ ܐܡܝܢ܀‬ ‫ܩܕܝܫܬܐ‪.‬‬ ‫ܐܚܪܬܐ ܕܥܠ ܕܪܓܐ܆‬ ‫̈‬ ‫ܕܒܚܐ ܕܬܫܒܘܚܬܐ ܢܫܬܘܐ ܕܢܟܗܢ ܠܟ ܡܪܝܐ‪ .‬ܟܠ ܚܘܫܒܐ ܕܝܢ ܣܠܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܘܥܒܕܐ ܘܝܩܕܐ ܫܠܡܐ ܘܕܠܐ ܡܘܡܐ ܚܘܐ ܠܢ ܘܕܫܦܪܝܢܢ ܠܐܠܗܘܬܟ‬ ‫ܟܠܗܘܢ ̈‬ ‫ܝܘܡܬܐ ̈‬ ‫ܕܚܝܝܢ‪ .‬ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ܀‬ ‫ܕܩܕܡ ܩܪܝܢܐ ܕܐܘܢܓܠܝܘܢ܆‬ ‫ܡܪܝܐ ܐܠܗܐ ܕܝܠܢ‪ .‬ܛܒܐ ܡܪܚܡܢܐ‪ .‬ܫܟܢ ܠܢ ܫܘܒܩܢܐ ̈‬ ‫ܕܚܛܗܐ ܘܐܫܡܥ‬ ‫ܠܢ ܩܠܐ ̈‬ ‫ܕܡܠܝܟ ̈‬ ‫ܚܝܬܐ‪ .‬ܘܕܪܘܦ ܡܢܢ ܚܡܬܐ ܘܚܣܡܐ ܘܩܕܫ ܠܢ ܒܪܘܚܐ‬ ‫̈‬ ‫̈‬ ‫ܕܝܠܟ ܩܕܝܫܐ‪ .‬ܘܐܫܘܐ ܠܢ ܕܢܗܘܐ ܫܡܘܥܐ ܘܥܒܘܕܐ ܕܐܘܢܓܠܝܢ ܕܡܫܝܚܟ‬ ‫ܗܘ ܕܥܡܗ ܠܟ ܦܐܐ ܫܘܒܚܐ ܘܐܝܩܪܐ ܥܡ ܪܘܚܐ ܕܝܠܟ ܚܝܐ ܘܩܕܝܫܐ‬ ‫ܗܫܐ܀‬ ‫ܕܒܬܪ ܩܪܝܢܐ ܕܐܘܢܓܠܝܘܢ܆‬ ‫ܐܦܝ ̈ܡܠܘܗܝ ̈‬ ‫̈‬ ‫ܚܝܬܐ ܕܠܘܬܢ‪ .‬ܘܠܐܒܘܗܝ‬ ‫ܕܠܗ ܠܝܫܘܥ ܬܫܒ ̈ܚܢ ܘܒܘ̈ܪܟܢ ܥܠ‬ ‫ܕܠܫܠܚܗ ܠܦܘܪܩܢܢ ܘܠܪܘܚܗ ܚܝܐ ܘܩܕܝܫܐ ܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ ܥܠܡܝܢ܀‬ ‫ܦܪܐܘܡܝܘܢ ܕܡܥܠܬܐ܆‬ ‫ܒܪܝܟ ܕܒܚܐ ܚܝܐ ܘܩܕܝܫܐ‪ .‬ܕܗܘ ܩܢܘܡܗ ܩܪܒ ܢܦܫܗ ܠܝܠܘܕܗ‪ .‬ܕܢܩܪܒܢ ܠܗ‬ ‫̈‬ ‫ܕܨܠܘܬܐ ̈‬ ‫ܕܟܝܬܐ ܢܕܒܚ ܩܕܡܘܗܝ ܐܝܟ ܨܒܝܢܗ‬ ‫ܥܡܐ ܓܡܝܪܐ ܘܩܕܝܫܐ‬

‫‪377‬‬

‫‪APPENDIX‬‬

‫ܛܒܐ‪ .‬ܕܠܗ ܝܐܝܐ ܫܘܒܚܐ ܘܐܝܩܪܐ‪ .‬ܥܡ ܐܒܘܗܝ ܘܪܘܚܗ ܩܕܝܫܐ ܒܗܢܐ‬ ‫ܥܕܢܐ ܕܐܘܟܪܣܛܝܐ ܗܕܐ ܡܫܬܠܡܝܐ ܘܒܟܠܗܘܢ ̈‬ ‫ܥܕܢܐ ̈‬ ‫ܘܝܘܡܬܐ ̈‬ ‫ܕܚܝܝܢ‪.‬‬ ‫ܡܚܣܝܢܐ ܘܕܫܪܟܐ‪.‬‬ ‫ܐܚܪܬܐ )ܦܪܐܘܡܝܘܢ(܆‬ ‫ܬܫܒܘܚܬܐ ܘܬܘܕܝܬܐ ܘܣܓܕܬܐ ܘܗܕܪܐ ܘܩܘܠܣܐ ܘܪܘܡܪܡܐ ܥܡ‬ ‫ܙܗܝܐ ̈‬ ‫ܕܥܒܕܐ ̈‬ ‫̈‬ ‫ܘܚܘܫܒܐ ̈‬ ‫ܛܒܐ‪̈ .‬‬ ‫ܘܩܕܝܫܐ‪ .‬ܘܪܝܚܐ ܒܣܝܡܐ‬ ‫ܣܥܘܪܘܬܐ‬ ‫ܕܗܝܡܢܘܬܐ ܫܪܝܪܬܐ܆ ܘܪܝܫܝܬܐ ܡܩܒܠܬܐ ܘܕܘܒ̈ܪܐ ܕܠܐ ܡܝܘܬܘܬܐ ܢܩܪܒ‬ ‫ܠܪܝܫ ܟܘܡܪܐ ܕܝܠܢ ܝܫܘܥ ܡܫܝܚܐ‪ .‬ܕܒܚܐ ܚܣܝܐ ܘܩܕܝܫܐ‪ .‬ܕܗܘ ܒܩܢܘܡܗ‬ ‫ܥܒܕ ܕܘܟܝܐ ̈‬ ‫ܕܚܛܗܝܢ‪ .‬ܘܚܣܝ ܠܬܐܒܝܠ ܒܕܒܝܚܘܬܗ ܕܠܗ ܝܐܝܐ ܫܘܒܚܐ‬ ‫̈‬ ‫ܘܐܝܩܪܐ ܒܗܢܐ ܥܕܢܐ ܕܐܢܐܦܘܪܐ ܗܕܐ ܡܫܬܡܠܝܐ ܘܒܟܠܗܘܢ ܥܕܢܐ‬ ‫̈‬ ‫ܘܝܘܡܬܐ ̈‬ ‫ܕܚܝܝܢ‪.‬‬ ‫ܡܚܣܝܢܐ ܘܫܪܟܐ‪.‬‬ ‫ܣܕܪܐ ܕܡܥܠܬܐ ܕܩܘܪܒܐ܆‬ ‫ܡܫܝܚܐ ܐܠܗܐ ܥܒܘܕܐ ܘܡܬܩܢܢܐ ܕܟܠ‪.‬‬ ‫ܐܢܐܦܘܪܐ ܕܩܕܝܫܐ ܡܪܝ ܝܥܩܘܒ ܐܚܘܗܝ ܕܡܪܢ‪.‬‬

INDEX B begotten, 2, 4, 75, 84, 99, 105– 106, 108–109, 114, 118, 135, 140–141, 148, 150, 155, 157, 176, 178, 181, 188–189, 211, 256 blessed, 58, 76, 98, 113, 122– 123, 133, 149, 159, 161, 205, 208, 211, 232, 246, 255, 265, 265 blood, 88, 103, 113, 117, 119– 121, 150, 155, 158, 161, 164, 167, 181, 189, 193, 199, 202–204, 206, 208, 210, 227, 245, 249, 251– 252, 256, 268 body, 19, 21, 23, 33–36, 39, 52, 54, 70, 87–88, 90, 98, 117, 119–120, 126, 136, 138, 147, 150, 155, 157, 161, 164, 166, 169, 172, 174, 177, 180, 182, 185, 189–190, 194–195, 199– 203, 206, 208–210, 212– 214, 218–219, 221–225, 227–231, 233–237, 239, 241–243, 245, 247–262, 266–272 Byzantinization, 91

A altar, 1–5, 12–13, 30, 37–38, 52–53, 55–56, 60–61, 63, 69–71, 73–80, 92, 95–96, 98, 100–105, 108–111, 113–114, 121, 124–133, 136–137, 139–144, 147– 148, 151, 158, 162, 164– 166, 168–169, 171–187, 191, 194–196, 199–202, 212, 217–219, 221–222, 235, 238, 241–242, 244– 245, 248, 250, 252, 256– 259, 262–271 Anaphora, 2, 4–5, 11–14, 43– 45, 66, 75–78, 83–86, 92, 95–96, 105–106, 108, 111, 114–115, 121, 123, 128– 129, 132, 137, 142–144, 147, 185, 199, 216, 221, 226, 243, 248, 259–262, 269–271 apostles, 80, 106, 122, 125, 133, 157–158, 160, 162, 196 awe, 87, 104, 116, 177, 184 awful, 89

379

380

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

C celebrant, 1–2, 58, 63, 69, 86, 144, 173, 185, 221, 235, 259 celebrate, 77, 91, 99, 104, 116, 124–125, 177, 179, 187, 191, 204 chant, 91–94, 106 clean, 86, 138, 140, 223, 225– 226, 230, 242–243, 249 community, 5–6, 18, 29, 31– 33, 37, 40, 55, 65, 74, 76, 147, 160, 163, 168, 173, 187, 192, 194, 200, 205, 212–216, 218, 221–222, 225–226, 235–236, 241– 243, 249–250, 263–264, 266–269, 271–272 conscience, 83, 108, 112, 115, 124, 136, 164, 186, 236, 248, 252 created, 73, 93, 156, 185, 202, 232–233 cross, 32, 47, 59, 61, 87, 94, 97, 111, 136, 139–140, 150, 158, 162–164, 168, 173, 175, 183, 192–196, 199–200, 205, 217–218, 221, 245, 261–262, 266– 269, 271 D debts, 82, 109, 113, 119–120, 134, 153, 167, 197, 203, 226 defilement, 87, 203, 222–223 departed, 76, 98, 110, 113, 122, 125, 131, 134, 136– 137, 159, 204, 208, 211, 246, 255

descends, 76, 90, 179, 207, 211, 223, 254–255, 258– 259, 270 dirty, 86, 117, 127, 159, 167– 168, 191, 210, 223, 239, 241, 243–244, 246, 266 distribute, 80, 87, 106, 158 divine, 1, 16–17, 28–29, 67, 80, 90, 99, 102, 105, 113, 117, 124, 130–131, 138– 139, 146, 149, 152–157, 159, 168, 179, 181, 184, 188–189, 191, 197, 199, 205, 207–209, 213–215, 217, 232, 235, 240–243, 267, 269–270, 272 dominion, 82, 100, 125, 198 drink, 88, 117, 122–123, 138, 158, 158, 181, 232 E elevated, 77, 83, 85, 104, 108, 124, 136, 151, 158–159, 164–165, 168, 172, 175– 176, 191, 197–198, 205, 208, 222, 233, 236, 239, 245, 252, 255, 264 Entrance, 1–2, 4–6, 10–15, 17– 20, 23–24, 28, 31–32, 36– 38, 40, 42–46, 48, 50–52, 54, 56–58, 60, 65, 67–81, 83–85, 87–95, 97, 99, 101– 111, 113–117, 119, 121, 123–133, 135–137, 139– 145, 147–153, 155–161, 163, 165, 167, 169–175, 177–189, 191–195, 197, 199, 201, 204–206, 212, 216–219, 221–223, 225, 228, 230–231, 235–236, 241–244, 249–252, 256– 259, 254, 256–272

INDEX F fearful, 89, 115, 148–149, 151, 167, 234, 240 G gaze, 70, 149, 190, 193, 227, 237, 250 gifts, 1–2, 10, 12, 14, 75, 77, 82, 84–86, 88–90, 92, 95– 96, 99, 101, 103–108, 111, 114–116, 121, 125, 127– 132, 134, 137, 142–143, 159–161, 163, 165–166, 173–177, 189–193, 202, 206–207, 210–212, 215, 232, 240, 245, 247, 250– 251, 253–258, 261, 264– 265, 269, 264 giver, 84, 176, 211, 232, 257 Gospel, 2, 4, 25, 56, 62–64, 75, 77, 80–82, 85, 89–92, 94– 95, 99–101, 105–107, 109– 112, 117–120, 114, 128, 131, 133–137, 135, 137– 144, 147, 149–156, 161, 173–175, 189–191, 195, 200–201, 264–265 grace, 82, 98–99, 102–103, 109, 113, 116–121, 136, 153, 158, 161, 165, 178– 179, 181, 202–203, 206, 214–215, 221, 233–234, 238, 242, 249, 254, 260 H hear, 81, 98, 100, 110, 116, 119, 128, 154, 173, 176– 177, 204, 268 heart, 78, 82–85, 95, 100, 102–104, 108, 110–112, 114–115, 120, 122, 124, 126, 135–136, 142, 159,

381 162, 164, 167, 175, 178– 180, 186, 191, 231–232, 238–239, 244–245, 250– 252, 258–260, 258 heavenly, 80, 101, 106–107, 116, 119, 122, 126, 159, 167, 186, 191, 196, 204, 209, 211, 215, 232–233, 239, 245 holies, 83–84, 103, 108–109, 111, 117, 124, 136, 138, 149, 151, 164–165, 176– 178, 180, 185, 188, 190, 193, 195, 197, 218, 239, 243, 248, 256 Holy, 1–2, 36, 43, 57, 59, 80– 84, 87, 89–93, 96, 98, 100– 105, 107–114, 116–128, 130–131, 133–136, 138– 139, 141–144, 146–147, 149–152, 156–163, 168, 176–182, 185–191, 193, 195, 197–198, 204–209, 211, 213, 215–219, 222– 224, 227, 229–230, 233– 234, 237–238, 241–242, 246–247, 241, 253–260, 267–268, 270 Ihidoyo, 91

I

L Liturgical, 1–2, 4–14, 16–26, 28, 32–33, 35–40, 43–46, 50–53, 56–59, 62, 64, 67– 69, 71–72, 74–75, 71, 73– 79, 85–86, 89, 92, 94, 102, 123, 134, 137, 139, 142, 147–148, 153, 168, 171– 173, 175, 182, 189, 191, 195–196, 200, 211–212,

382

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

216–217, 223, 225–226, 228, 235, 242, 247, 263– 266, 269–272 liturgy, 1–2, 4–18, 20–28, 30, 32–40, 42–44, 46, 48–58, 60–64, 66, 68–70, 72–74, 76–78, 80–82, 84–88, 90– 92, 94–96, 98–100, 102– 104, 106–108, 110, 112, 114, 116, 118, 120–122, 124, 126, 128–130, 132– 134, 136, 138, 140–144, 146, 148–150, 147–148, 150, 152–154, 156, 158, 160, 162–164, 166, 168, 172–178, 180–182, 184– 188, 190–192, 194–196, 198–200, 202–204, 206– 208, 210, 212–214, 216, 218, 220, 222, 224–227, 230, 232–234, 236–238, 240, 242, 244, 246, 248, 250–252, 254, 256, 258, 260, 262, 264, 266–268, 270–274, 276–280 lofty, 83, 103, 108, 124, 136, 176, 223, 233 love, 87, 148–149, 151, 158, 190, 193, 202, 207, 229– 230, 250–252, 255 M manuscripts, 2, 5, 8, 12–14, 20–23, 25, 38–44, 46, 50– 53, 56, 61–62, 68–69, 71, 73–74, 77–78, 83, 85, 88, 110–111, 114, 123, 127, 129–131, 134, 137, 142– 144, 166, 172, 174, 180, 231, 250–251, 264–266 meditate, 80, 99, 107, 239, 251

mercies, 80, 106, 109, 118, 136, 149, 154, 178, 204– 205, 211, 237, 253 merciful, 84, 118, 127, 148, 151–155, 157, 160, 168, 176, 232, 256 midst, 1, 188, 212, 237, 243, 249, 258, 262, 271 mind, 53, 74, 86, 109, 112, 115–116, 119–120, 126, 147, 158–159, 167–169, 178, 186, 188, 191, 203, 205, 227–229, 232–233, 239, 244–245, 248, 250– 251, 254, 256–257 Monogenes, 91, 106 mystery, 79, 87–88, 93, 104, 111, 116–117, 126, 138, 144, 149, 151, 159, 161, 164–165, 167, 174, 177, 180, 187, 191, 197, 203, 206, 208, 210, 239, 245, 248, 251 O offering, 4, 76, 78–79, 82, 84, 97, 99, 101–103, 105–106, 110, 112, 114–115, 117– 119, 121, 124, 126–127, 129, 131, 133–134, 136, 144, 150, 155, 160–163, 165–166, 168, 174–177, 179–180, 184, 196–198, 203, 205–206, 208–209, 218, 228, 233, 244, 246– 247, 249–251, 253, 257– 261, 268–269, 268–269 Orthodox, 1–2, 4–16, 18, 20, 22, 24, 26, 28, 30, 32, 34, 36, 38–42, 44–46, 48–54, 56–58, 60, 62–66, 68–72, 74, 76–79, 81–82, 84–86,

INDEX 88, 90, 92, 94, 96, 98, 100, 102, 104, 106, 108, 110– 112, 114, 116, 118–120, 122, 124, 126, 128, 130– 134, 136, 138, 140–142, 144, 146, 148, 150, 152, 155–156, 158, 160, 162, 164, 166, 168, 170–172, 174, 176, 180, 182, 184, 186, 188, 190, 192, 194, 196, 198, 200, 202, 204, 206–208, 210, 212, 214, 216, 218, 220, 222, 224– 226, 230, 232–234, 236, 238, 240, 242, 244, 246, 248, 250, 252, 254, 256, 258, 260, 262, 264, 266– 268, 270–274, 276–280 ousia, 84, 96, 121, 176, 198, 205, 211, 233, 257 P place, 1–2, 5–6, 13, 18–19, 22– 23, 28–31, 33–34, 39, 42– 43, 51–56, 62, 64, 66, 69– 71, 73, 77–79, 81–82, 85– 92, 95–96, 99–100, 104, 111, 114, 116, 119, 125, 128, 130, 137, 141, 144, 151, 164, 171–175, 177– 183, 185–197, 199–201, 203–205, 207, 209, 211– 213, 215–219, 221, 223, 226, 229, 231, 242–243, 252–253, 255, 261, 264– 267, 269 preparation, 1, 3, 11–12, 45, 74, 76–77, 85, 87–89, 92, 95–96, 99, 105–106, 108, 110–111, 114–115, 121, 123, 125, 128–130, 132, 137, 143, 147, 168, 173–

383 175, 179–180, 184, 229– 230, 236, 260, 265, 272 priest, 1–5, 11, 13–14, 27, 35, 43, 74–77, 82–85, 82–85, 95–98, 92, 95–96, 98–105, 108–118, 121–122, 124– 144, 150–151, 155, 159, 161–163, 166, 168, 172– 184, 186–188, 196, 198– 200, 202, 205–206, 209– 210, 212, 214, 217–218, 222, 228, 232–233, 235– 236, 242–245, 252, 254, 257, 259–272 priestly, 88, 138, 158–160, 245 public, 4, 75–76, 85, 106, 143, 214, 268, 272 pure, 93, 97, 102, 104, 112, 115–116, 122, 125, 129, 135, 151, 159, 164, 167, 174, 177–180, 182, 186, 191, 204, 214, 223, 229– 231, 234, 239, 242–245, 248–250, 252, 261–262, 270 purity, 83, 99–100, 102, 104, 109, 112–113, 116, 118, 120, 124, 136, 150–151, 159, 166–167, 176–178, 180, 190–191, 221–225, 227–229, 234, 236, 239, 241, 245, 241, 249–251, 245, 249–252, 261, 266, 270 R rational, 88, 98, 101–104, 110, 113, 118–119, 124, 129– 130, 136, 150, 158–159, 162, 167, 179, 191, 195, 231, 239, 245–247, 251, 256, 258

384

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

removed, 88, 98, 212, 229 rite, 1–8, 10–11, 13, 15–19, 22–26, 30–40, 43–45, 49, 51–53, 55–57, 63, 66, 69, 71, 73–79, 81, 83, 85, 87, 89, 91, 93–97, 99, 101, 103, 105–111, 113, 115, 117, 119, 121, 123, 125, 127–129, 131–133, 135, 137, 139–145, 147–148, 153–154, 171–175, 179– 180, 182, 200–201, 212, 214, 217–219, 221–223, 225–226, 228, 242, 244, 249, 254, 261–269, 271– 272 Ritual, 1, 5–6, 19, 23–25, 27– 36, 39, 52–56, 58, 61, 67, 70–71, 77–78, 85–86, 93, 143–145, 147, 169, 171– 175, 177, 179, 181, 183– 187, 189, 191, 193, 195, 197–203, 205, 207–209, 211–219, 221–223, 225– 227, 229, 231, 233, 235– 237, 239, 241, 243–245, 247, 249–262, 264–272 S sacraments, 78, 204 Sacred space, 2, 4–6, 8, 10, 12, 14, 16, 18, 20, 22, 24, 26, 28, 30–34, 36–38, 40, 42, 44, 46, 48, 50, 52, 54, 56, 58, 60, 62, 64, 66, 68, 70, 72, 74, 76, 78, 80, 82, 84, 86, 88, 90, 92, 94, 96, 98, 100, 102, 104, 106, 108, 110, 112, 114, 116, 118, 120, 122, 124, 126, 128, 130, 132, 134, 136, 138, 140, 142, 144, 146, 148,

150, 152, 156, 158, 160, 162, 164, 166, 168, 170, 172, 174, 176–177, 179– 182, 184, 186, 188, 190, 192, 194, 196, 198, 200, 202, 204, 206, 208, 210, 212, 214, 216, 218, 220– 222, 224, 226, 229–230, 232, 234, 236, 238, 240, 242–244, 246, 248–252, 254–258, 260, 262, 264, 266, 268–272, 274–276, 278 sacrifice, 83, 89, 96–97, 99, 101–105, 109, 112–115, 117, 119, 124, 127, 129, 133, 136, 138, 140–141, 150–151, 155, 158–166, 168, 176, 184, 187, 189, 197, 199, 201, 203–204, 206, 213–220, 228, 233, 239, 244–247, 249, 251– 252, 254–259, 261–266 salvation, 15–16, 80, 97, 100, 106, 128–129, 138, 149– 150, 157, 160, 163, 190, 193, 203, 205, 209, 211, 224, 229, 241 Sanctify, 81–83, 96, 100, 104, 109, 119, 121, 124, 126, 128, 136, 138, 165–166, 176, 185, 197, 206, 208, 211, 215, 231, 233, 237, 243, 249, 254, 257, 262, 265 sanctuary, 1–6, 18, 30, 32, 37– 39, 50, 52–54, 56–57, 59– 71, 73–75, 77–80, 84–85, 87–88, 92–93, 95, 98, 100, 102–103, 105, 113, 116– 119, 122, 133–138, 145, 147–150, 152, 155, 172,

INDEX 174, 179–183, 186–193, 208–210, 220, 225–227, 229–231, 243, 249, 271– 277 save, 80, 97, 107, 122, 148, 157, 207–208, 240, 244, 254–255 Sedrō, 1–5, 11, 13–18, 20, 24, 28, 37–38, 44–47, 51, 53, 63, 66, 69, 74–79, 83–85, 89–92, 96–97, 99, 105– 107, 109–110, 118–119, 121–125, 128–129, 131– 137, 140–145, 148–153, 155–157, 159–163, 165, 167, 169, 171, 173–177, 179, 183, 188, 192–193, 195, 200, 207–210, 213, 216, 219, 226, 229, 238– 239, 244, 250–252, 254, 257–258, 263–266, 268– 269, 271–276, 278–280 servants, 1, 84, 99, 113, 149– 152, 176, 188, 190, 202, 237 silently, 83–84, 103–105, 108, 121, 128, 174–177, 218 sinful, 80, 99, 106, 110, 126, 131, 136, 166, 197, 224, 235–236, 240–243, 248– 251, 258, 261, 271 sins, 81, 83, 100, 103, 109– 110, 112–113, 115–116, 121–124, 122, 127, 131, 134, 152–155, 159–162, 159, 162, 165, 167, 176, 178, 181, 207–210, 225– 226, 233–236, 240, 245– 247, 245, 249, 253–255, 257, 253, 261–266, 260, 270

385 soul, 70, 82, 90, 98, 109, 113, 116, 118–120, 122, 126, 136, 151, 156, 159, 164, 168, 176, 184, 191, 202, 208–209, 224, 229, 237, 239, 243, 245–246, 248, 252, 255–256, 258, 260, 263 Spirit, 1, 43, 80–82, 84–86, 96, 98–100, 102, 104–105, 107–109, 111–113, 115– 116, 120–121, 124–126, 124, 129–132, 134–141, 142–144, 146, 152, 156– 157, 159–160, 163, 165, 167–168, 171, 173, 184– 187, 189, 194–197, 201, 206, 213–217, 219, 221– 222, 224, 245–247, 249, 252, 254–261, 254, 261, 269, 270 Spiritual, 27, 83, 88, 90, 96, 98, 101–102, 104, 109, 113, 115, 118, 122–124, 130, 136, 151, 158, 162, 164, 176, 178–179, 186, 191, 203, 209, 227, 244– 245, 247, 252, 258 sprinkled, 83–85, 95, 103–104, 108, 110–111, 114, 124, 135–136, 142, 161, 175, 178–180, 206, 229 T Thanksgiving, 80, 82, 96, 103, 107, 112–113, 120, 122, 230, 271 Thoughts, 82, 107, 112, 115, 117–118, 120, 136, 151, 159, 164, 167, 181, 186, 188, 227, 232, 248, 250– 252

386

SACRED SPACE IN SYRIAC ORTHODOX LITURGY

Throne, 70, 151, 162, 165, 185, 197, 199–200, 203, 218, 222, 267, 270 U Unshakeable, 80, 106 W watchful, 87, 230 worship, 1, 9, 13, 22–25, 32, 82, 96, 98, 100, 104, 117, 121–122, 149, 153, 155, 159–160, 166, 168, 176–

177, 192, 201, 205, 211, 213–216, 219, 226–227, 235, 246, 250, 257, 269 worthy, 80–84, 97–100, 102– 105, 107–109, 111–116, 118, 121–122, 124, 127– 130, 133, 136, 149, 159, 164–165, 176–180, 184, 187, 190–191, 193, 197– 198, 203–204, 211–212, 219, 226–228, 230, 235, 237, 239–241, 243, 246, 248, 251, 257, 272