of 381. In its present form it comes probably from Cyril, bishop of Alexandria (f 444), who was claimed by the orthodox, as well as the Monophysites, as an advocate of their doctrine of the person of Christ." It agrees, at any rate, exactly with the liturgy which bears Cyi-il's name. faraj ; [^Bi] John of Bara ; [29] (S. Celestine ; [30] JoA/i Bar-Susan; [31] ^e«- zar of Babylon ; [32] John the Scribe; [33] John 3faro ; [M] Dionysins of Car. don; [35] Michael of Antioch ; [36] John Bar-Vahib ; [37] John Bar-Maaden ; [38] Dionysius of Diarbekr ; [39] Philoxemis of Bagdad. All these, from Syriac S. James inclusive, are Monophysite Liturgies. * There are only two manuscripts, with the fragment of a third, from which the ancient text of the Greek Liturgia Jacobi is derived. The first printed editioB appeared at Kome in 1526 ; then one at Paris in 1560. Besides these we have the copies in the Bibliotheca Patrum, the Codes Apocryphus Novi Testament], the Codex Liturgicus of Assemani, the Codex Liturgicus of Daniel, and the later separate editions of Trollcpe (Edinburgh, 1848), and Xeale (twice, in his Tetralogia Liturgies, 1849, and improved, in his Primitive Liturgies, 1860). ^ See the names of them in the preceding quotation from Xeale. ^ Daniel (iv. 137 sqq.) likewise considers Cyril the probable author, and endeavors to separate the apostolical and the later elements. Xeale, in the preface to his edi- t'on of the Greek text, tliinks : " The general form and arrangement of the Liturgy ■'(.f P. Mark may safely be attributed to the Evangelist himself, and to his immediate followers, S. Amianus, S. Abilius, and S. Cerdo. With the exception of certaia manifestly interpolated passages, it had probably assumed its present appearance by the end of the second century." VOL. II. — 34 530 THIRD PERIOD. A.D. 311-590. It is distinguished from the other liturgies by the position of the great intercessory prayer for quick and dead before the Words of Institution and Invocation of the Holy Ghost, in- stead of after them. It was originally composed in Greek, and afterwards translated into Coptic and Arabic. It was used in Egypt till the twelfth century, and then supplanted by the By- zantine. The Copts still retained it. The Ethiopian canon is an offshoot from it. There are three Coptic and ten Ethiopian liturgies, which belong to the same family.' 4. The liturgy of Edessa or Mesopotajmia, or of All Apostles. ■ This is traced to the apostles Thadd^ds (Ad^us) and Maris, and is confined to the Nestorians. From it after- wards proceeded the Nestorian liturgies : (1) of Theodore the Interpreter ', (2) of Nestorius ', (3) Narses the Leper ^ (4) of Barsumas ^ (5) of Malabar, or St. Thomas. The liturgy of the Thomas-Christians of Malabar has been much adulterated by the revisers of Diamper.^ 5. The liturgy of St. Basil and that of St. Cheysostom form together the Byzantine or