The Eucharist Service of the Syrian Orthodox Church: Meaning and Interpretation 9781463208967

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T H E E U C H A R I S T SERVICE OF T H E SYRIAN JACOBITE C H U R C H O F MALABAR

THE EUCHARIST SERVICE OF THE SYRIAN JACOBITE CHURCH OF MALABAR The Meaning and. the

Interpretation

BY

T H E VERY REVEREND K. P. PAUL, RAMBAX, M. A. (Madras), M. A. (Columbia) 1951

GORGIAS PRESS 2003

First Gorgias Press Edition, 2003. The special contents of this edition are copyright €> 2003 by Gorgias Press LLC. All rights reserved under International and Pan-American Copyright Conventions. Published in the United States of America by Gorgias Press LLC, New Jersey. This edition is a facsimile reprint of the original edition printed at the Wesley Press, Mysore, 1961.

ISBN 1-59333-023-5

GORGIAS PRESS

46 Orris Ave., Piscataway, NJ 08854 USA www.gorgiaspress.com

Printed and bound simultaneously in the United States of America and Great Britain.

DEDICATED TO

T H E MEMORY O F K. P. ITTYACHAN MY GRAND FA THER AND GAURDIAN O F CHILDHOOD

Imprimatur: His Grace Mar Julius Elias, Metropolitan Delegate to the Holy See of Autioch in India, Dated 22-7-1960

FOREWORD Sabha Seva Pravcena, Very Rev. Curien Corepiscopa, Director Malankara Syrian Sunday School Association, Editor, Antiochian Syrian Sandesam and Member, Board of Studies in Syriac, The Kerala University. Tiruvella 21-4-1960. I have most carefully gone through the scholarly work of The Very Rev. Kadavil Paul, Ramban, M.A., O.S.A., namely "The Eucharist Service Of The Jacobite Church Of Malabar, The Meaning and Interpretation.'' I can boldly assert that in the history of the Malankara Syrian Church, of the past nineteen centuries, a work of this kind has not come out from the pen of cither a bishop or priest of the Church. The Very Rev. Ramban reminds me of the late lamented talented Doctors of the Church Bar Hebrews, Moses Bar Keepha, Gregorios Thevologos, Chrysostom and others of their calibre. To the members of the Church, who have not fully comprehended the grandeur and gravity of the services of the Church this work most skilfully serves as an infallible teacher and guide and to the Western Christendom, it is an eye-opener as regards the rites of this most ancient Church. The way in which the Very Rev. Ramban has treated the most complicated controversial points is certainly laudable. Even to the ordinary layman, I can confidently say, this work is self sufficient, since it comes from "the most efficient doctor of the Church at present alive. It is admirable in that I could find out nothing contrary to the beliefs, practices and traditions of the Church. By the publication of this work, the Church in Malabar will come to the forefront: and I pray God to bless the author more iii

and more that he may work wonders in this slumbering and inactive Church. The Style and treatment of subjects are indeed praiseworthy. I had the honour to go through many of the Very Rev. Ramban's literary works, in all of which I could perceive the author's vast knowledge and his talents to present them to the ordinary man. I wish the Very Rev. author every success. (Sd.)

iv

CURIEN

COREPISCOPA.

PROLOGUE (V. Xarayana Pillai, M.A., B.L. Dean, Faculty of Arts, Member of Syndicate, University of Kerala, and Principal, Co-operative College). The Very Rev. Kadavil Paul Ramban, M.A., O.S.A., deserves to be congratulated on his scholarly and at the same time eminently readable treatise on 'The Eucharist Service of the Jacobite Church of Malabar'. I wish him all success in his religious-cum-litcrary pursuit. Trivandrum. 18-5-1960.

(Sd.) V . NARAYANA P I L L A I

V

ACKNOWLEDGMENTS

In producing this book I acknowledge my indebtedness to the Columbia University for the use of the Syriac books from its Bulter Library, to Dr Horace L. Friess of the same University for supervising my work at the first stage, to the Libraries of the British Museum, Oxford, Cambridge and London Universities, Union Theological Seminary, N. York, Oxford Bodleian Library, the Missionary Research Library of Broadway, N. York, and of Kelham Notts; to Peter Greenwood for recording the music for me, to the U.T. Seminary for the Fellowship they kindly extended to me in 1950 but for which I could not have stayed in N. York to do this work, to my U.T.S. friends who helped in taking the photos, to His Grace Mar Julius Metropolitan for the kind Imprimatur, to the V. Rev. Curien Corepiscopo for examining the book and for the Foreword, to Sri V. Narayna Pillai for the Prologue, to Sri Korula for the nice printing in the Wesley Press, Mysore, to those who corrected and polished my language, to those who helped in my typing the MSS and in drawing the diagrams and to all who encouraged me in word or deed. Above all I thank God, but for whose Grace and kindness this work would not»have seen day-light.

Y.M.C.A. Trivandrum

FR. K . P. PAUL, RAMBAN

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20, Foot-note 96, Foot-note

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CONTENTS CHAPTER

PAQ1

INTRODUCTION

VIJ-JIVHI

I. THE TEXT OF THE ANAPHORA

...

...

II. THE EQUIPMENTS, THINGS USED AND SYMBOLISM

3 - 75

79-104

III. THE CELEBRATION OF THE EUCHARIST

...

... 107-123

IV. THE MEANING AND INTERPRETATION

...

... 128-158

V. PLACE

SIGNIFICANCE

AND

INFLUBNCB OF

EUCHARIST IN THE CHURCH

...

APPENDIX—SOME CRITICISMS ANSWERED BIBLIOGRAPHY

...

...

...

THB

... 160-175 ...

177-178

... 180-182

Page

LIST OF ILLUSTRATIONS Priest Craving Pardon—Photo ... ... Altar arrangement ... Altar-spread and Anaphora—diagram ... T h e waving of the censer „ ... The beginning of the Open Celebration—PJioto The Blessing of The Censer ... „ ... Before Blessing the Censer ... „ ... Washing of the hands before celebration Prayer of Meditation while kneeling „ ... Praying with hands lifted, server assists The Lifting of the Anaphora ... Turning and Blessing ... Hovering of the hands over the Mysteries—diagram T h e Elevation of the Holy Mysteries—Photo ... Here he usually does the Preaching „ ... The Procession of The Mysteries Giving and receiving of Holy Communion—Photo Church-building South and West side views—diagrams Cross-sectional View of the Church-building „ Ground-plan of The Church-building ... „ The veiled Sanctuary, Front-view ... Thablitho, the Host, the H. Vessels and Vestments—Photo The Simhasana—Gospel stand ... Diagram The Kaukbo—(Star) ... ... Gmurtho—(Cushion), and the Star ... Marvahtho (Fan) ... „ The hand-bell ... ... The Censer, waving of the hand round it ,, The Hamiro or seal The Hamnico—the Apron ... ,, T h e Zindo ... ... ... „ The patterns of arranging the Broken Bread „ Movements in the Elevation of The Hosts „ The Crossing of the Hands with the Hosts „ Musical Notations (On many pages) Blocks ...

Copies of the book may be had from: The Author Y.M.CA. Trivandrum, Kerala, India

... ... ... ... ... ... ... ... ... ...

4 7 14 16 22 29 30 31 33 35 36 ... 37 ... 38 ... 50 ... 55 ... 61 ... 66 ... 79 ... 81 ... 81 84 86 ... 88 ... 91 • •• 92 ... 93 ... 94 ... 95 98 ... 102 103 ... 118 ... 119 ... 120 ... 7- 69

INTRODUCTION The Syrian Jacohitc Church of Malabar, or Malankara, originally known as the Saint Thomas Christians, according to its traditions, was established by Saint Thomas the Apostle of Christ between 52 and 72 A.I).1 It is conjectured that our Lord spoke Aramaic language which is nearest to the Syriac language. There were already Jews2 in the Malabar coast before the time of Christ, who came for merchandise, and hence Thomas found it easy to introduce himself, and Aramaic also was not quite a strange tongue for the people. It is also possible that St Thomas introduced the St James' liturgy in Syriac to the Church he did establish in Malabar. As they used the Syriac liturgy and prayers they came to be called later, The Syrian Christians. G. B. Howard calls them The Christians of St Thomas. But the Church came to be called Jacobite Church from the sixth Century, after one James 3 Burdano who revised and re-established the Church firmly on the faith in One Nature Of Christ. According to Dr Buchanan 4 who visited this Church at the beginning of the 19th century, the Syrian Jacobites had enjoyed a succession of bishops appointed by the Patriarchs of Antioch for 1300 years. That it became part of the Jacobite Church under the Sec of Antioch which also uses the Syrian Litrugy, decided its name as Syrian Church. There are churches under the Jacobite Syrian Patriarch of Antioch all over the Near East, in Turkey, Kgypt, a few in the United States of America, 1 G. H. Howard, Christians of St. Thomas, p. 9; Dr. Mills' Malabar manuscripts and letters and E. M. Phillip's Indian Church of St. Thomas p. 8. * Ibid p. 10. 1 Fr. Curien Kaniamparampil, Malabar Syrian Church History, p. 52; Abdal Ahad Rambans Syrian Church Hist. p. 164. 4 Thomas Mathew The Syrian Church of Malabar p. 1.

vii.

in Canada and in Brazil. Everywhere the same form of liturgy is used, and they do not have inter-communion with any other denominations. My study of the Eucharist and Liturgy is based mainly on the works of the doctors of the Jacobite Church, like Gregorius Bar Hebrews, Moses Bar Keepo, George Bishop of the Arabs, Dionysius Bar Sleebi, Konat Mathen, Malpan, The V. Rev. Abdal Ahad Ramban, The Rev. Thomas Varghese, Vailiparambil (Xow Mar Ghevargese Gregorius Asst. Metropolitan of Angamaly), K. A. Jacob and Thomas Mathew of Kottayam and The Rev. Abraham Marachcril. I have also made use of my own previous works which have the official sanction of the Church, as well as some other similar works. In the book of K. N. Daniel, to which I have referred, I found many cross-references and a rich collection of materials. In the Summer of 1950, I had the privilege of staying in England, and there I had the opportunity of looking through some of the ancient manuscript copies of the Syrian Liturgy, at the British Museum, The Old Bodleian Library at Oxford, and the Cambridge and London University Libraries. At the Bodleian Library they gave me temporary membership on 30th August 1950, to study the Malabar Manuscripts and Dr Mills' Letters. During my stay at the Kelham Theological College, I had the good fortune of coming across the works of Howard and Brightman. Howard an Anglican priest had visited Malabar and did considerable work on the subject, while Brightman had only tried to translate the Liturgical texts. My attempt in this work has not been very theological, but rather religious and philosophical. I must add here a word of apology about the language used in this thesis, especially in the Textual section, where care has been taken to translate the original word by word, as far as possible, rather than produce a Liturgy in good English. In this connection I wish to quote what Connolly the editor of the ' Two commentaries on the Jacobite Liturgies' as well as Howard have observed about the same. viii

Connolly 5 says, 'It is the endeavour to make this apparent to the English reader that I have made my translation of the fragments as literal as possible, sometimes even at the expense of the English idiom'. Howard 8 says, 'in the translation of these manuscripts, I have been anxious, above all things, to adhere as faithfully and closely to the original as possible. For, in a work of this kind, in which the main object is to show what forms of worship, and what expressions, arc really used in the Eucharist office, it seemed the most satisfactory course to render the Syriac into English as nearly word for word as possible. A similar rule appears to have been observed by Renaudot; and I felt that it would be unwise to. depart from it, even in cases in which a little freedom of translation might have been adopted without any danger of mis-interpreting the sense. This must be my apology for many a clumsily turned passage, and for the apparently capricious insertion or omission of a preposition, a conjunction or a phrase, which I am sure, will frequently surprise the reader'. Oesterly, in his book 'Liturgy and Worship' discusses the background of the worship thus 7 : 'The desire for contact with supernatural beings was, inspired for two reasons. 1, For gaining power. 2. To avert or appease their anger. Hence men started making offerings and sacrifices. The institution of Totemism is very prevelant in many primitive societies. In such cultures, a plant or animal is regarded as the ancestor of the race or the clan. The killing of the Totem animal and the partaking of its flesh by the members meant a kind of Communion. It meant not only the imbibing of the ancestor's spirit, but a communion with him and with the member of the clan. That helped to increase the fellowship between themselves, within the clan. s

Connolly and Codrington 'Translation of the two commentaries of Jacobite Liturgies', p. 6. • H. G. Howard, Ibid, preface p. x. 7 W. O. E. Oesterly 'Liturgy and Worship' p. 38-39. ix

In the Dionysian cult also, the tearing of an animal to pieces and the partaking of its flesh had a similar significance, though it was primarily associated with ecstacy. According to Oestcrly, again, the eating of the Totem animal and communion, was originally utilitarian in purpose, and not an act of worship or honouring of the ancestor or the supernatural; but gradually it developed into that. Then in the Old Testament, one sees sacrifices of different kinds. That the Old Testament sacrifices and offerings were a foreshadowing of the Eucharist Communion is an acccptcd theory of the Christian Church. Christ seems to have made use of the age old idea of communion in instituting the Eucharist at the Last Supper. Moreover eating and drinking arc two irreducible needs of the human being. Christ seems to have made use of this fundamental physiological fact. To establish a religious practice based on inescapable physiological factors meant greatest assurance of its continuity and perpetuity as long as the human race lasted. Thus establishing a means of remembering God upon eating and drinking would mean remembering Him from generation to generation till the end of the world. He gave them the bread and wine assuring them that they were His body and blood. Thus the primitive idea of eating the Totem as a communion and imbibing the spirit of the supernatural and having mutual fellowship was also maintained in it. He had also assured them that those who eat his body and drink his blood shall have eternal life. It is interesting to note how Christ's Last Supper while continued by his disciples and followers underwent changes through stages and became the Eucharist of the ceremonial and ritualistic type. In the Acts and in the Epistles of Paul we find the earliest stages of that, after Christ. In the early stage they regarded themselves as the 'New Israel* and did not feel that they were a seperate sect different from the Jews. Hence many of the Jewish customs remained round the breaking of the bread, for which they used to gather together on the first day of the week. x

The first Eucharist celebration was done in the upper room of St Mark 8 , under the leadership of James the brother of our Lord. The disciples while at Jerusalem used to meet there on Sundays. (That house is now known at St Mark's Monastery and is in the possession of the Jacobite Syrian Christians). Then they used to meet for the same purpose in the houses of some of the faithful men. It was St Peter at Antioch 9 who first insisted that they should face East while worshipping, because they believed that Christ would appear from the East on the Last Day. They gradually began to build Churches in the model of the Jewish Synagogue. Reading of the scriptures and orations expounding them,* was also adopted, for, it was an old practice in the Synagogues and at the Temple of Jerusalem, especially on days of feast, when there was good attendance. This was easily adopted when the faithful gathered together for the breaking of bread. Singing of Psalms was a way of worship and adoration with the Jews, as is seen in the Old Testament. This also was adopted in the prayers before and after the Eucharist Seryice. The songs about our Lady, the saints the priests and the departed, start with psalms. When they built Churches, they decorated the walls of those with scriptural representations from Old and New Testaments. In the Didascalia10 of the twelve Apostles, we find a description of the early forms of the ceremonial celebrations of the Eucharist. The bishop or his representative the priest alone is to offer it. The celebrant was referred to as 'Prophet'. The Didascalia embodies an older Jewish method of instructing converts to Judaism, supplemented by a few Christian additions. At the worship the Episcopos or the bishop was the president and next to him stood the Arch-deacon, then the priests, the deacons, the young men, the old men, children, women, women with vows, the widows, the married and lastly the unmarried » V. Rev. Abdal Ahad Ramban, The Syr. Ch. History, pp. 573-601 • Ibid. 10 F. Gavin-The Eucharist in the East and West p. 89. xi

girls. The women used to cover their heads and faces at the worship. The Eucharist was received by all who attended, and used to be sent to those who were sick, at home, and to prisoners, through the deacons and the faithful. Though St. James formulated the form of the Eucharist Service, it was learned by heart by those who used it, and it was not written down untill the third century, when it was written down in Aramaic11 (Syriac). K. N. Daniel says12 that it was not written down till the fourth century. We find references13 about the Eucharist in the epistles of St Ignatius. It was he who arranged the singing of the choir in two sets at the Eucharist Service, and this was based on a heavenly vision which he saw, of the heavenly hosts singing in two sets. Ignatius refers to the Eucharist as a medicinal specific for immortality and an antidote against our dying. In St Justin's (150-155 A.D.) First Apology (m. 163-7) he describes the Eucharist celebration. According to Brightman 14 the body of rubrics relating to the ordering of the congregation at the Eucharist is substantially derived from the 'Didascalia' and belongs to the first half of the third century, and the liturgical order is that of the latter part of the fourth century. Some authors like L. K. Anantha Krishna Iyer say15 that the Eucharist Service in the first stages was a mere Love-Feast or Agapae. While the V. Rev. Abdal Ahad Ramban says16 that Agapae or Love-Feast always preceeded the Eucharist on the previous evening, and came to mean a feast for the poor, when the number of believers grew large. Not only were all expected to communicate, but also, the non-communicants were shut out of the Church after the reading of the scriptures and the sermon. In the Canons 18 of the Jacobite 11

The V. Rev. A. Ahad Ramban, 'Syr. Ch. Hist. p. 598. K. N. Danial, 'A critical Study of Primitive Liturgies' p. 248. 14 » Oesterly, 'Ibid p. 92. BriRhtman, Ibid p. xlvii. ,s L. K. Anantha Krishna Iyer, Anthropology of the Syrian Christians. p. 157 16 Bar Hebrews•'Nomocanon' iv:3. 14

xii

Church, also \vc find that all who attended the Eucharist were to communicate, if not they will be excommunicated. They used to go fasting in the morning, to receive the Eucharist. The Antiochcan Church, from the beginning adopted the Svrian Liturgy. Dr Probt's 'Liturgaen" is one of the most elaborate works on the subject; which is an attempt to show that it approximately represents the liturgy or at least the Anaphora of the whole Church, throughout the Ante-Xicean period. Since the time of the holy Synod of Xicaea, St Aphraim the Syrian, began to produce holy musical songs and homilies. Also other doctors, such as Isaac of Antioch and a certain Balai composed a multitude of hymns based on texts taken from David. And also in the time of the Synod of Ephcsus, some potters, exquisitclv pious, and who burned spiritually, produced a multitude of songs1". Then after the Synod of Chalcedon, Mar Severius the exquisite dogmatic, composed the responses to be sung, taking them from Greek hymns and translating into Syriac. The Greek canons were composed by Cyrene Bar Mansur and Aba Kusma a monk, composed the cyclic hymns. The hymns are for the somewhat materialistic. The highly spiritual do not need music. Music lightens the pains and strain of the monastic, who spend long time in prayer, just as the mother's song soothes the child, and the songs of the caravan the camels striding through the long deserts. It also sweetens the soul, and songs hold better in the memory than prose. Dom Gregory Dix in his 'Shape of the Liturgy'19 describes the classical shape of the Liturgy. lie deals with evidences from Clement, Justin, Ilypolitus, Cyprian, Chrysostum, Irenacus and others. That the liturgies have been undergoing changes20 is an acknowledged fact. In 708 A.D.-'1 James of Edesa revised the " Brightman: Ibid, Introduction p. xiv. •» Har Hebrews: 'Ethieon' Edit. A. J. Wcnsinck iv: p. 124.

" Dom Gregory Dix. 'Shape of the Liturgy' p. 103-140. 20

i;. X . Ibid Pp. 248. " Connolly and Codrington Ibid p.6; Abdalahad Ramban, Ibid p. 598. xiii

text of St James' Liturgy. Evidently he used current Greek texts for this. It is possible that there arc versions independent of this correction. K. N. Daniel in his book 'Critical Study of Primitive Liturgies* in the section 'Growth of Liturgies'22 says that there is no proof that there was any restriction regarding change or suppression in the liturgies. He adds that in 1570 Pope Pius V curtailed this freedom for the first time. In the Jacobite Church as in the other Eastern Churches, there is no proof of such restriction. Donald Attwater-3 says 'Eastern Liturgies are not standardised and uniform, to the same degree as the Roman Mass'. There have been changes, omissions and additions all through the centuries. The fact that there are about 88 various texts in the Jacobite Church, so far, is a proof of this fact. George Bishop of Arabs24 is the contemporary of James of Edessa, and is the earliest commentator (7th Cent.) on the Eucharist. lie was pupil of Athanasius II. Moses Bar Keepho (Born 813 A.D.) came about a century after him, and in his commentary he has adopted much from the former. After him came Dionysios Bar Sleebi in the twelfth century, and he incorporated much from the former. One of the earliest commentaries is a text called 'The Breaking of the Eucharist,JS. During the days of Moses Bar Keepho (9th and 10th Cent.) there was no proomione, sedra and katholiky (That sung at the Fraction), as may be noticed from the writings. He docs not mention them. But Bar Sleebi speaks of the Sedra (Husoyo) of entrance, but not of any other. He does not speak of Proomione, but he docs of Katholiky. The dismissal of the catechumens is a live practice in Mosul, in the ninth and tenth centuries, but James of Edessa in a letter ** K. N. D. Ibid p. 248. 18 Donald Attwater, Ibid p. u Wright, Syriac Literature rington. M Connolly and Codrington Theology Studies. 1'p 580 foil.

xviii quoted by K. N. D. Ibid p. 248. p. 156 quoted by Connolly and Codp. 2 of Introduction, Ibid.; Journal of Vol. xiii. xiv

(640-708) mentions this as an extinct ancicnt practice. Bar Slecbi also refers to it that way. Hence it was extinct in the seventh and eighth centuries in Edessa, though not in Mosul. Again, the rule that all should communicate was in force even at the time of Bar Hebrews 26 (1282 A.D.) who edited the Nomocanon and abbreviated the St James' Liturgy. But now, that too has become an extinct practice in the Jacobite Church everywhere. The entrance of women into the sanctuary also was allowed with special rules at the time of the Nomocanon of Bar Hebrews, but now that also is an extinct practice. The prayers for the departed and the intercession to Our Lady and the saints also might have been added later, though with proper justification. The plural beginning of the Creed also is an accident. The priest used to start the Creed with the words 'We believe', and this was an editorial 'we' when used by the Bishop or priest who represents him; as is usual in Syriac Literature. Bishops, authors, editors and important persons used the W in singular sense. Originally the bishop alone was the celebrant, and the priest, as already mentioned, was only acting as his representative. The original used by the bishop was used by the priest also, to start the Creed. But later on the Creed happened to be written down, and the plural in the beginning was maintained throughout; so that now the Jacobite Church everywhere uses the plurals in the Creed. Now a new sense is given to the plural use, viz., that it is a joint confession of faith by the Congregation. According to K. N. Daniel, the calling of the Holy Spirit to come down and perch on the offerings, rather than on the people is an unhappy modification and correction of the Liturgy. Eusabius Renaudot's Ecclesiastical History' Hough's 'Christianity in India' both show the liturgical texts, translated. According to Connolly and Codrington'-7 the Editors of the ' Two ,c K. N. D. Ibid p. 44 ;V. Rev. Abdalahad Ramban Ibid, p. 598 toot note 1. " Connolly and Codrington p. x. preface. xv

commentaries on Jacobite Liturgies', in those commentaries we have the ideas and sentiments connected with the celebration of the Christian Mysteries in the minds of men more than a thousand years ago. In any case the Jacobite version of the St James Liturgy now used in Malabar is not very different from the manuscript copy of Bar Hebrews (13th Cent.) kept in the British Museum and the one in London University library, which I read in 1950. The pro-Anaphoral part is adopted from the St James Liturgy, at the celebration, whichever be the Anaphoral text used, out of the eighty eight. The current texts used in Malabar arc the old (19th Cent.) Kottayam edition in big characters, and the later (20th cent.) Pampakuda edition. There are manuscript Anaphoras in many old Churches. The one I have adopted (Written in 1849) and is photographed on p. 7 in the textual section of this, is a decorated manuscript copy which was in the use of the Late Lamented Kadavil Paulose Mar Athanasius Metropolitan. In Moses Bar Keepho's commentary on the Liturgy, in the introduction 28 he gives an explanation of the various names of the Eucharist, as follows: 'We say, that it has six names. It is called 'Assembly', 'Communion', 'Access', 'Oblation', 'Mysteries' and 'Perfection of Perfections'. It is called 'Assembly', because it assembles the scattered faculties that are in us, into the unity of the One God; 'Communion' because we communicate mystically in the body of Christ and became one body with Him, according to that 'Whosoever eatcth my body and drinketh my blood, he abideth in me, and I in him'; 19 and according to that which the Apostle said: 'We arc the members of Christ 30 '. It is called 'Access', because, by it they, that were far off and they that were near; 28

Moses Bar Kccpho Ibid Introduction Pp. 24-25. * John vi:56. Eph. v:30 and I Kor. vi:15. xvi

2

and they of heaven and they of earth, have been brought near to one another as Paul has said31 'In Him we both have a c c e s s ' . . . etc., that is, the people and the peoples (gentiles), heavenly and earthly beings. It is called 'Oblation' because He was made an oblation to God the Father, for our sins, as the Apostle said32 'He who offered himself for us . . . etc.,' And in the Law of Moses also they used to call 'Qurbono' 33 those sacrifices which were offered for sins. It is called 'Mysteries', because Christ delivered these secretly to the company of his disciples in the upper chamber. Secondly, because that after he had delivered these to his disciples, he revealed to them the Mystery concerning his Passion. It is called 'perfection of Perfections', because without it not one of the other divine Mysteries is perfected, for, he who is baptized is not perfected except he receives the mysteries; so also, he who is blessed to be a Deacon or a Presbyter, with it he is perfected and completed. The Very Reverend Mathan Konat, Malpan says34 that through the Bread and Wine the soul imbibes the spiritual food hidden in those. The body takes the bread part and the soul takes the spiritual part. It is through the medium of the body that the soul receives that food. Just as a person who happens to eat poison should take an anti-dote, we who took the prohibited food causing death, in the garden of Eden by the conceit of the evil one, should take in the antidote of the Body and Blood of the Word Of God. Regarding the celebration of the Mass, there is no Low Mass in the Jacobite Church, though the pitch of the voice and speed may be adjusted to suit the time and occasion. The Mass is at all its celebrations High, and the hymns are not omitted. The readings of Old Testament and preaching are only on Sundays and days of the feasts, when there will be a reasonable audience. 31

Eph. 11:18. " Heb. ix: 14. 11 'Qurbono' means also bringing near. But here it means 'Offering'. " V. Rev. Mathan Konat Interpret. Of Eucharist Pp. 1-2. xvii 2

In the textual part of the Thesis, I have translated the Syriac hymns and songs into English, from the Pampakuda edition of the Ordo Communis, set to the same Syriac tunes, word by word, as approximate to the original tunes and meanings as possible. I have also put the tunes as approximately as possible in the notes of Western Music, with the help of Peter Greenwood of Kclham Theological Seminary of England. He was known as one of their best musicians, in 1950 when I was there with them. Reading the Music

Quarter tone intervals are generally preceeded by an accidental in brackets. The shake is inticated by the mordant or inverted mordant; the interval in these ornaments being a quarter tone. The effect should be one of exaggerated vibrato rather than of three distinct notes. PETER

GREEN

WOOD

An illustrated explanation of the Holy Eucharist, with rubrics, translation of Syriac hymns into English in Syriac tunes and the recording of the music has not been hitherto published by anyone to the best of my knowledge. I have made enquires on the matter all over India and England and at New York. The text of Anaphora which I present in this hence, is a combination of the Anaphoral text used by the celebrant alone as well as the Ordo Communis (Theshmeshtho De Qurobo) used by the servers and choir, containing responses and hymns. In our Church the Anaphoral text is printed seperately without hymns and responses, which are only hinted; while the Ordo Communis containing the hymns and responses used by the deacons and Choir is a separate book. The Anaphoral text is exclusively the celebrant's and is always in the possession of the Clergy. There is no separate Hymnal. The responses and hymns go together in their order. Hence the text I present is a combined text, taken from both. xviii

CHAPTER

I

THE TEXT OF THE ANAPHORA IN FULL

THE TEXT OR ANAPHORA OF THE EUCHARIST THE

PRO-ANAPHORA

OF THE

HOLY

MASS

The prayer, on removing private (personal) dress: Put off from me () Lord God, the soiled garments wherewith Satan hath clothed me because of mine indulgence in evil .works, and (clothe) me with choicc raiment befitting the service of thine honour and the glory of thy holy name for ever. Amen. The prayer on putting on the garment of service: Clothe me, 0 Lord God, with the robe of righteousness, by the might of thine Holy Spirit. Lead us in true faith with holy and upright deeds, all the days of our life, for ever. Amen. The prayer on putting on the shoes for service: (a) THE LEFT: Put on my feet, Lord, the foot-wear of the preparation of the gospel of peace; so that I may tread under the feet snakes and scorpions and the whole strength of the enemy for ever. Amen. (6) THE RIGHT: Humiliate under my foot-wears (stools) every height that rises against thy knowledge, and by the helps from thee, may I trample down all the lusts of the flesh for ever. Amen. The prayer on entering the Church: (Making the sign of the Cross and bowing) with reverence do I enter thine house and make mine offerings unto thee. The prayer on entering the sanctuary: (Enters by the right) 1 will go near the sanctuary of God and near God who gladdens my childhood. The prayer after entering the sanctuary: (Bowing before the altar and placing the hands on the chest). Into thine house, O God, have I entered, and before thy sanctuary have I worshipped: O heavenly king, do thou pardon all the offences I have committed against thee.

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The prayer on kissing the horns of the Altar: (Starting from the right) Bind, () Lord, our Feasts by chains even unto the horns of thy altar. My God thou art, I will thank thee ; my God thou art, I will glorify thee.

PREPARATION FOR HIE CELEBRATION First the priest stands in the chancel before the sanctuary, in the middle, after canonical prayers and having put on the clean garments and foot-wear, says: Glory be to the Father and to the Son and to the Iloly Ghost: And upon us weak and sinful be mercy and grace at all times.

The prayer of the Beginning Vouchsafe unto us, O Lord God, with knowledge and fear and beauty of spiritual order to stand before thee in purity and holiness and to serve thee as the Lord and Creator of all, to whom is due worship from all, O Father, Son and Holy Ghost, for ever.

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The priest craves pardon before entering the sanctuary, to celebrate, as he bows towards the cast, north, west and south. The priest says while bowing towards the people: Pray ye for my pardon, that I may offer the living sacrifice in behalf of the whole Church. The People: May the Lord hear thy prayers and be pleased in thy sacriiicc, accept thy oblation and make us also to commune with thee. The priest enters the sanctuary while saying to himself the prayer for the same given on page 1, bows before the Altar, kisses the corners of the Altar as already indicated. Then he says the 51st Psalm in full, by himself. Psalm 51 Have mercy upon me, O God, according to thy Grace and according to the abundance of thy mercy blot out my sins. For I know my follies and my sins are against me always. Against thee only have I sinned and evils have I done before thee. For thou shalt be justified in thy word and win in thy judgment. Because I was conceived in iniquity, and in sin did my mother conceive me. Thou wert pleased in Truth and the sccrcts of thy wisdom thou made known to me. Sprinkle on me with thy hyssop and I shall be clean; wash me with it and I shall be whiter than snow. Fill me with thy joy and gladness and my humble bones shall rejoice. Turn thou my countcnance away from my sins and blot out all my follies. Create in me a clean heart, O God, and renew the right spirit in me. Cast me not away from thy presence and take thou not thy holy Spirit from me. Restore unto me thy joy and thy salvation, and thy glorious Spirit shall uphold me. For I will teach transgressors thy ways and sinners shall turn unto thee. Deliver thou me from blood, my God, thou God of my salvation, and my tongue shall adore thy righteousness. O Lord, open thou my lips and my mouth shall sing forth thy praises. For thou wert not pleased by sacrifice, nor wert reconciled by burnt offerings. The sacrifice

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of God are a humble spirit, and a broken heart God despiseth not. In thy good pleasure do thou good unto Sion and build thou the walls of Jerusalem. Then shalt thou be pleased with sacrifices of righteousness; and with burnt offerings of peace. Then shalt they offer bullocks upon thine Altar. The Vesting The priest says the prayer on putting (iff the ordinary dress, and thence puts on the garment (Koothino) of service, saying the prayer for the same. He puts on the Oororo or Hamnico saying: (While making the sign of the Cross over it twice) Thou shalt gird me with strength for battle and shalt bend down under me the knees of those that stand against me. He puts on the belt (Zoonoro) while saying: (Making the sign of the Cross once) O valiant one, gird thy loins with the sword of thy glory and renown: thy glory wins. He puts on the Zindo of the left hand saying: (Making the sign of the Cross on it twice) O Lord, make my members instruments of righteousness and meet for all good and right works, making us clean temples and chosen vessels fit for the service of thy glory and for the praise of thy holy name, our Lord and our God for ever. Teach mine hands to war and strengthen mine arms like a bow of brass. Then putting on the right Zindo he says: (Making the sign of the Cross once). O Lord, make my members instruments, etc. (as above). Thy right hand shall help me and thy discipline shall bring me up. He then puts on the Phino or Cope and says: (Making the sign of the Cross thrice) Let thy priests be clothed with righteousness and thy saints with glory: for thy servant David's sake turn not the face of thy Anointed one. Now he washes the fingers.

THE EUCHARIST SERVICE

THE PREPARATION OF THE ALTAR The Plattcn, Chalicc, Spoon, Kaukbo (Star) cushion (Gmurtho) or the sponge, the washing cup and other things along with the Missal are arranged on the altar as indicated in the photo below.

•NBS The position of the cross in the middle as well as that of the candles on either side will be clear from the subsequent photographs of the altar. He lights first the taper (Candle) on the northern side (the right side of the altar), and sings:

By... thy ll|hc. we ..behold light Jeiui full of

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. Fither heavenly.

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On lighting the candle on the southern side is sung: (In the same tunc as above). Righteous and holy living in the sky of light, Prevent from us evil passions and hateful thoughts: And grant us that in purity of heart we (may) do just deeds.

THE PRO-THESIS The seal or Lahmo is arranged in the paten while saying: He was led as a lamb to the slaughter, and as a she-goat before the shearer was silent; so he opened not his mouth in his humility. Thy holy place lord hast thou made thy seat. Lord, order it by thy hands. The Lord reigns for ever. Amen. The First-born of the heavenly Father, receive this first fruit from the hands of thy weak and sinful servant. The chalice is mingled while saying: O Lord God, mingle this water with this wine, as united your God-head with our humanity. Our Lord Jesus Christ was crucified between two robbers in Jerusalem and was pierced in his side with the spear and flowed out from him blood and water and he who saw, bore witness, and we know that his witness is true. What shall I offer to the Lord, for, all His rewards are upon me! I will receive the cup of salvation; In the name of the Lord I will call, my offerings I will return to the Lord before the whole congregation.

Proomione and Sedro of Penitence The Proomione Let us all pray, and crave mercy and kindness of the Lord. Merciful Lord, have mercy upon us and help us. Glory be to the merciful One Father, who answers the sinners who call him, and unto the One kind Son, who receives the penitents who knock at his door, and unto the living Holy Ghost who pardons the sinners who pray unto him. Unto Him is due, glory, respect and worship at this hour, at all feasts, moments, hours, times and all the days of our life, for ever. Amen.

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The Sedro O God, who art calm, kind, humble and one who loves men, who in his mercy is not pleased in sacrifices, and loves a broken heart rather than burnt offerings. Thou accepteth a humble spirit rather than blood and the sacrifice of bulls and fat lambs, do thou accept our spiritual sacrifice at this time upon thy rational Altar, and make us worthy to raise to thee our souls as a living and acceptable sacrifice which plcaseth thy will by rational service. And may \vc sacrifice to thee rational and spiritual sacrifices with contrite heart and humble spirit, upon thy Altar above. May we be a glorious and flawless flock of sheep unto thee, so that when the new changc comcth in the new world, we may be sent as renewed ones along with the rational and wise souls with radiant lanterns of faith, and may we all be worthy to sing in thy temple glory unto the Father, Son and Holy Ghost, now and at all times, ever more.

The Kolo Our Lord, I knock at thy door, and beseech mercy from thy teasury. I am a sinner of years. I strayed away from thy path. Grant thou that I may confess my sins. I shall move from them and live by thy Grace. O our Kind Lord, at whose door can we go and knock, but at thy door; if thy mercy will not intercede to thee who is there for us to intercede to thee about our folly, O thou King, whose honour kings worship. O thou Father, Son and Holy Ghost, be unto us a high fortress and place of protection from the evil one and his forces, who war with us. With the wings of thy mercy cover us, when the good ones shall be seperated from the evil ones. May the voice of our prayer be a key that openeth the doors of heaven, and may the arch-angels say from their arrays, 'How sweet is the voice of the earthen ones, may the Lord answer their petitions'.

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The Ethro My Lord, let the perfume of our prayers be pleasing to thee at all times and may our incense be to pacify thee. By that be thou reconciled with thy creation, because of thy mercy.

The Ekbo O thou who spares the sinners, I sinned unto thee, accept my petition and O Lord, the Lord of all, pardon thou my folly and have mercy upon me. Kurielaison, Kurielaison, Kurielaison. Our Lord have mercy upon us, Our Lord have mercy upon us, sparing us, our Lord answer us and have mercy upon us. Glory be to thee our Lord, glory be to thee our Lord, glory be to thee our hope for ever. Bless my Lord. Our Father who art in heaven . . . etc.

The Conclusion O Lord, may we be worthy to minister unto thee sacrifices of praise as sweet incense (Fragrance) even every thought, word and deed of ours. O Father, Son and Holy Ghost, may we appear before thee all the days of our lives as burnt offerings and flawless1 pcacc-offerings which pleaseth thy divinity now and ever more.

The Second service of the Pro-thesis The Prayer

of the beginning

Glory be to the Father, the Son and etc. 0 Lord God, make us worthy to enter thy high and exalted Holy of Holies, while our hearts are washed and clean from every evil conscience, and O Father, Son and Holy Spirit, may we stand before thy holy Altar in cleanness and holiness, and minister unto thee rational and spiritual sacrifices in true faith, now and evermore. 1

This service of the Pro-thesis symbolises the Old Tetament and the Covenant.

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(If he has put on the full dress for celebration and washed the fingers, here he sits on his knees before the Altar and says:)

The prayer of meditation O God almighty, thou who pardoneth human iniquities, who wisheth not the death of the sinner, unto thee Lord, I stretch forth the hand of my heart and from thee I request the absolution of all my unlawfulness, While I am unworthy, I pray thee that thou keep my brains from all the influences of the enemy, my eyes from looking lustfully, my ears from hearing useless things, my hands from undesirable works and my inner organs may stir in thee alone, so that my whole self may be near thee, and from thee, may I be given the gift of thy divine mysteries. (Now he ascends the altar step and uncovers the paten and chalice) On the paten he says: The Lord rules, and he is adorned in radiance. The Lord is adorned with power and is strengthened. He has ordered the Universe and it shall not move. Thy throne is ordered already. Thou art from ever, Lord. The rivers rose, the rivers raised their noice. The rivers rose in cleanness. From the sound of several waters the eddies of the sea are strong. The Lord is glorious in the heights and thy testimonies are very reliable. And O Lord, holiness is befitting thy house for days to come. On the chalice he says: O our God Jesus, thou clean and spotless lamb who offered himself as acceptable offering unto the Father for the absolution and salvation of the whole world, make us worthy to offer our persons as living sacrifice which pleaseth thee and is similar to thy sacrifice in our behalf for ever. Here he takes the paten in his right hand and the chalice in his left hand and crosses the right over the left, just above the altar board, saying silently the prayers below selecting where a selection is possible and prudent.

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First the General one The memorial of our Lord God and saviour Jesus Christ and the whole of his redemptive work for us, particularly his assumption through the message of the angel, his birth in the flesh, his baptism in Jordan, his redemptive passion, the raising of himself to the cross, his life-giving death, his revered burial, his glorious resurrection, his ascension to heaven, his sitting on the righthand of God, the Father, we remember hence at this time, on this Eucharist placed before us, first of all our Father Adam, our Mother Eve, Mary the holy Mother of God, the prophets, apostles, evangelists, martyrs, confessors, the just ones, the priests, the holy fathers, the true shepherds, the true doctors, the anchorites, the monks, those who stand and pray with us, along with all those who ever since have pleased thee and those from Adam and Eve, up to this day. We remember also our forefathers, brethren and leaders, who correctly taught us the Word of Truth, our own departed ones, all the departed faithful ones especially those who are from our own blood, those who took part in the putting up of this place, those who have cooperated with us by word or deed, in small measure or great, especially those for whom this Eucharist is offered. (Here he remembers those whom he wishes to intercede for or those whom he ought to or those who have handed in their names.)

INTERCESSIONS (The follomng are to be said each thrice, if said) Especially unto the Mother of God: This Eucharist is being offered for her honour and for her, particularly and separately that she may be intercessor unto thee for thy servant (N) who has taken refuge in the help of her prayers. O good and merciful God, by thy Grace answer thou the prayer of that one who separately has honoured her memorial, by her acceptable prayers and petitions unto thee; and pass from

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him temptations, punishments and rods of anger. Also absolve thou his debts and sins by thy mercy and by the prayers of thy mother and all thy saints. Amen. UNTO A SAINT (Said thrice) O God, thou art the holocaust and unto thee is offered the holocaust. Accept this holocaust from my weak hands, which is being offered in behalf of thy saint Mar (N) whose memorial we celebrate, and for his honour and for him, as an offering unto thee, especially and in particular that he may be suppliant for thy servant (N) who has taken refuge in his prayers and has come to offer this Mass in this Church: O thou kind Lord God, answer thou his petition in thy Grace and absolve his debts and sins by thy mercy. FOR A SICK ONE (Said thrice) O God, thou art the holocaust and unto thee is offered the holocaust. Accept this oblation from my weak and sinful hands for thy servant (N). Thou spare him in thy Grace and bestow upon him healing and the health of soul and body, by the prayers and entreaties of thy mother and all thy saints. FOR THE PENITENT (Said thrice) O God, thou art the holocaust . . . e t c . . . . for the penitence of thy servant (N) for whom is offered this Mass. O thou Lord God, absolve thou his debts and pardon his short-comings and give solace to the souls of his faithful departed. Thou save him from all deceits and bitter punishments, all the days of hi» life.

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FOR THE DEPARTED (Said

thrice)

O God, thou art the holocaust... for the soul of thy servant ( X ) who departed from us. O Lord God, absolve thou his debts and sins and give him rest in thy chambers of light with all those who performed thy will. For father, mother, teachers, every relative spiritual as well as those of the flesh, and all those whom one wishes to remember. O God, in thy kindness give rest and good memorial to my father, mother, brothers, sisters, members of my clan, my teachers my guides, every one who has part with me as well as everyone who has requested my weakness to remember him in the holocaust offered to thee by my sinfulness, whose names are known to thee, Kurielaison, Kurielaison, Kurielaison. (Here he lowers the Paten and Chalice and covers them together with the Anaphora as shown in the diagram below, as he says silently) The Sky was covered by the radiance of the glorious one and the whole creation is full of His glory.

(Now he descends the Altar-step)

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THE MASS OF THE CATECHUMENS The General Proomione Unto that lovely fruit which sprouted from the bosom of virginity, who magnified and celebrated the memorial of his mother and unto the worshipped Lord who glorified the feast of and the joy of the celebration of his saints in the creation, and unto that live and quickening One who by His kind voice resurrects the departed ones and makes them happy with him in pleasant glory, is worthy praise, honour and worship, this moment, at all feasts and moments, hours and times, all the days of our lives. (Here incense is blessed). (Making the sign of the Cross thrice over the incense he says:) T o the honour and glory of the holy and glorious Trinity, incense is offered by my weak and sinful hands. Let us all pray, and beseech the Lord mercy and kindness. Merciful Lord, have mercy upon us and help us. (Note incense is offered by him as he says:)

The Sedro We worship thee, praise thee and adore thee, O thou creator of the worlds and arranger of the creations; thou blessed root which sprang up and climbed from Mary, the thirsty Karth, and by the scent tif whose glorious sweet odour the whole earth was filled and who dispelled the pungent odour of heathenism from all parts of creation, by his glorious teaching. Lord wc offer thee this incense as Aaron offered thee clean incense at the tabernacle and did prevent the pestilence from the Israelites. Yea, Lord, God, we beseech thee, accept this sweet incense, which wc in our humble state offer thee for our sins and follies, for our Father Adam, for our Mother Eve, for Mary the Holy Mother of God, for the prophets, for the apostles, for the just and the righteous ones, for martyrs and confessors, for the holy Fathers

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and doctors of true faith, for anchorites and monks, for orphans and widows, for the wailing and lamenting, for the sick and the oppressed, for everyone who told and commanded us, for the quick and the departed ones, for the rest of their souls in heavenly Jerusalem. And we shall raise praise, honour and worship, to thee my Lord, and to thy Father and to thy Holy Ghost, now and evermore. (Nozo he again ascends the Altar-step and incenses on four sides of the holy vessels, kept covered under the Anaphora) First on the eastern side, as he says: Ye righteous ones glorify the Lord: with the sweet incense may there be memorial to the Virgin Mary, the Mother of God. Then he incenses on the western side, as he says: All ye nations praise Him: with the sweet incense may there be good memorial to the holy prophets, apostles and martyrs. On the Northern side and he says: With the sweet incense may there be good memorial to the doctors and priests and to the just and the righteous. On the southern side and he says: With the sweet incense may there be good memorial to the holy church and all her children. (Then he waves the censer round three times as shown in the diagram below, as he says:)

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My Lord, accept the inccnse of thy servants in thy kindness and be thou reconciled by the perfume of thy priests; be thou consoled by the service of thy worshippers, and by this magnify thou the memorial of thy mother and thy saints and all the faithful departed ones; O Christ, the Son who art worshipped and adored with the Father and the Holy Ghost, now and evermore. (Now he descends the Altar-step and offers incense at the middle of the Altar three times saying:) Worship be to the Kind Father. (At the northern end in the name of the Son, and he says:) Worship be unto the merciful son. (At the southern end in the name of the Holy Ghost, as he says:) Worship be unto the living and Holy Ghost. (Now he gives the censer to the server or deacon)

The Seal or Conclusion Our Lord and God for ever, may the just and the righteous, the prophets and the Apostles, the martyrs and the confessors, the holy virgin mother of God, Mary and all the saints who pleased thee Lord, be intercessers and petitioners unto thee, for the souls of all of us. And by their prayers and petitions thou blot out rage from thy people and be merciful towards the sheep of thy flock. Do thou bestow tranquility and peace in the four parts of the world, and absolve thou our departed ones, by thy Grace. (Then he sings the following in tune as follows:) Holy virgin thou Mother of God, Pray thou and entreat mercy in behalf of all of us; Let us beseech the martyrs and entreat them, That they may be suppliants in our behalf,

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O Lord, give rest to and absolve those our departed ones Who slept in thy hope and are awaiting thy coming. (Then he says the Trisagion, the Kaumo, the Lord's prayer, the Creed and etc., while the choir sings the prelude to the lessons, and lessons from the Old Testament are read, while the Congregation sits and listens.) The Trisagion: Holy art thou O God, Holy art thou Mighty, Holy art thou Immortal, 0 thou who wast crucified for us have mercy upon us. (this Trisagion is said thrice) Our Lord have mercy upon us, our Lord spare and have mercy upon us. Our Lord accept our worship and our prayers and have mercy upon us. Glory be to thee O God, Glory be to thee O Creator, glory be to thee, O Christ the King who hast compassion on thy sinful servants; bless Lord. Our Father who art in heaven, hallowed be thy name, thy kingdom come, thy will be done on earth as it is in heaven. Give us this day the bread of our need, and forgive us our debts and our sins as we also forgave our debtors, and admit us not into temptation and deliver us from the evil one, for thine is the kingdom, power and glory for ever and ever. Amen.

The Creed We believe in one True God, Father Almighty . . . etc.2 (Here endeth the Pro-thesis)

THE LESSONS OR LECTIONS (While the priest is finishing the Pro-thesis silently behind the veil, the congregation sits down in the chancel and the reading is done by one who is authorised.) 1

The Creed in full will be given where open celebration begins.

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The general prelude to the lessons: The voice of glory and redemption, in the camp of the righteous, the Holy Ghost through David sang. The reader reads according to the Calendar of reading published with the authority of the Church. There is a particular prelude before each reading said by the reader, to which the congregation responds duly. The preludes and responses are as given below: Reader: From the first book of Moses the head of the prophets; bless my Lord. All: Glory be to the Lord of the prophet and his mercy be upon us for ever. Reader: From the first book of the kings of Israel, Bless my Lord. All: Glory be to thé Lord of the kings, and his mercy be upon us for ever. Reader: From the Book of Job the just, bless my Lord. All: Glory be to the Lord of the just, and his mercy be upon us for ever. Reader: From the book of the glorious prophet, Isaiah, bless my Lord. All: Glory be to the Lord of the prophet, and his mercy be upon us for ever. Reader: From the Psalms of David the king and prophet, bless my Lord. All: Glory be to the Lord of the prophet (Or King) and his mercy . . . etc. Reader: From the proverbs of Solomon, the wise of the wise bless . . . etc. All: Glory be to the Lord of the wise etc. Reader: From the book of the righteous Ruth . . . etc. All: Glory be to the Lord of the righteous . . . etc.

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After the lessons are read, all rise and a hymn is sung in the same strain as the two verses sung at the lighting of the first candles3 as below:

HYMN 1. General Hark me Lord and hear prayer-Halleluiah: As incense offered Aaron, our incense be received. Like the request of Ninvites accept our service; And as Jonas at sea, list thy servants calling thee.

2. Of the Mother of God Thou high who shineth in glory on the throne high, and as pleased him, in the blessed Maid's lap was rocked, Give thy calmness and thy peace, in four sides of creation. From the array of fire flew and came down angel And got to Nazareth near Mary, preached and told her, 'My Lord with thee, from thee shines Saviour of all creations.' As stayed fire in bramble and the bramle burned not, Thus descended God and he stayed in the virgin; As pleased Him, He took flesh from her, nor broke her virgin seal.

3. Of the Saints Martyrs who hated the wealth of the world-transient And denied parents, brethren, clan and family. And loved death for Jesu's sake—behold shine their memories. Saw Him—the martyrs, Christ—as hanging on the rood, Lance-opened his side, and blood and water flowing; They ran and urged each other, come let us die for our Lord 1 3

V i d e p. 4.

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4. Of Penitence By thy light we behold light, Jesus full of light, For thou art the true light that lights all creations: Light us by thy light bright, Radiance of Father heavenly. Righteous and holy living in the sky of light Prevent from us evil passions and hateful thoughts, And grant that in purity of heart we may do just deeds.

5. Of the Departed Do my Lord, good memory to the faithful dead Who ate thy Holy Body and drank thy Live Blood: And may they stand on thy right: on the day thy greatness shines. [At the close of the hymn, when it is time for open celebration, the last step of the hymn is usually sung in a quick manner and sometimes in Syriac. T h a t speed warns the congregation, that it is time, and the celebrant puts incense in the censer and stands ready. T h e server holds a lighted candle in his left hand and stands ready, to go before the cclcbrant when he starts going round, as the open celebration begins. T h e small hand-bell as well as the Marwahtho are shaken to produce harmonious sounds as he starts going round the Altar at the open celebration.]

THE OPEN CELEBRATION T h e Sanctuary is unveiled and the priest starts forth, waving

the censer (As seen in the photograph on next page, saying aloud:)

Mary who brought thee forth and John who baptized thee, they shall he suppliants u n t o thee for u s ; have mercy u p o n us. ( A t t r e s p o n d b y s a y i n g t h e M a n c c t h o of M a r » e v e r i o s g i v e n

below) A l l : By the prayers of thy mother -who brought thee forth and of all thy saints, I will adore thee, my Lord and king, the

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The beginning of the Open Celebration. The priest coming forth with the censer. only begotten Son and the Word of the heavenly Father, who art in thy nature immortal, who in thy Grace didst come for the life and salvation of the whole human race and was incarnate of the holy and glorious pure virgin, Mary, mother of God, who without change didst become man and was crucified for us. O Christ our God, who by thy death trampled and killed our death, thou who as one of the holy Trinity art worshipped and glorified together with thy Father and thy living Holy Ghost: have mercy upon us all. THE TRISAGION Priest:

Holy art thou O God.

All: Holy art thou Mighty, Holy art thou immortal; thou that was crucified (Make the sign of the Cross and bow) for us, have mercy upon us.

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Priest: Holy art thou O God. All: Holy art thou Mighty, and etc. Priest: Holy art thou O God. AU: Holy art thou Mighty and etc. Kuriclaison, Kurielaison, Kurielaison. THE EPISTLES The Hymn before the Acts or general Epistle: (In the tune 'Shleehe gbayo')

*

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W e n t forth., and spread the Son's Gospel a m o n j (entiles and the world's e n d s . . .

They had preached t h e kingdom heavenly while u y l n ( Fortune t o t h e faithful...

(Now the lesson is read) Reader: From the Acts of the Holy Apostles (Or, From the General Epistle of N) my beloved ones, Bless my Lord.All: Glory be to the Lord of the Apostles (Or Apostle) and his mercy'be on us for ever. Priest: (Silently before the Epistle). Lord God, accept thou those our prayers and our petitions which are before thee at this moment. Our Lord and God for ever, make us worthy to keep with purity and holiness, thy commandments, those of thy divine Apostles and those of Paul and builder and cdifier of thy holy Church. (At the end of the general Epistle or Acts the reader says:) Reader: My beloved ones: Bless my Lord.

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The Hymn before the Pauline Epistle (In the tune 'Poulose Shleeho thubono.')

...Paul the A pottle kltntd .. M)T