copying "Σῶμα Χριστοῦ" felt that the two ought to be in the same mode, despite the difference in intonation formula? Consequently he introduced the variant of raising the first pitch of "Σῶμα Χριστοῦ" a third. This may also explain the absence of the intonation formula, which would now indicate either a mode contrary to that of the actual pitches involved, or a set of pitches totally unrelated to those desired.

The varying pitch of this melody can be attributed to what may have been a common practice -- at least in this manuscript -- of raising a piece by the interval of a third. This same modification occurs in a version of another hymn of this group, a setting by John Lampadarios in mode nenano.¹⁰¹

There is certainly no question in this case about the possibility

NOTES

¹A technical term for dropping a small amount of the consecrated wine on the consecrated bread. Thus both elements are now contained in the bread, to which unconsecrated wine will be added at the service for ease of communion.

²The technical term for the preserving of a consecrated sacristy which is to be used at a later date.

³Wednesday and Friday are called station days in the prevailing military terminology of early Christianity. A station is a position where one participates in active duty, such as guard duty; in the case of Wednesday and Friday, the station is the cross, for these are called the days of the cross.

⁴For example, Canon 33 of Hippolytus (early third century) tells us that all should fast for two days before Easter except in cases of illness or pregnancy.

Nemo in Pascha, antequam oblatio fiat, percipiat. Nam qui ita agit, non illi imputatur ieiunium. Si quis autem in utero habet et aegrotat et non potest duas dies ieiunari in sabbato ieiunet propter necessitatem, contenens panem et aquam.

See Bernard Botte, *La Tradition Apostolique de Saint Hippolyte* (Munster: 1963), p. 78.

⁵The *Didache* VII, iv, tells us that both the baptizer and the baptized should fast, as well as any others who are able, before the baptism.

Πρὸ δὲ τοῦ βαπτίσματος προνηστευσάτω ὁ βαπτίζων καὶ ὁ βαπτιζόμενος καὶ εἰ τινες ἄλλοι δύναται· κελεύεις δὲ νηστεύσαι τὸν βαπτιζόμενον πρὸ μιᾶς ἦ δύο.

See Philip Schaff, *The Oldest Church Manual Called the Teaching of the Twelve Apostles* (New York: 1886), p. 187.

⁶The *Didache* indicates fasting on the station days of Wednesday and Friday:

Αἰ δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν ὑποκριτῶν· νηστεύουσι γὰρ δευτέρα σαββάτων καὶ πέμπτη· ὑμεῖς δὲ νηστεύσατε τετράδα καὶ παρασκευήν.

Ibid., p. 187-8.

⁷*De Oratione XIX* (incorrectly cited by Duchesne, *Christian Worship*, p. 230, as *De Oratione XIV*) mentions the performance of the Eucharist on the station days:

Similiter et stationum diebus non putant plerique
sacrificiorum orationibus interveniendum, quod statio
solvenda sit, accepto corpore Domini. Ergo obsequium
Eucharistia resolvit? An magis Deo obligat?

PL, I, Col. 1181-2.

⁸ The synaxis is the first half of the Divine Liturgy -- occasionally called the "Liturgy of the Word." This service, based on Psalms and other readings, also forms the morning and evening offices. Therefore, when the Liturgy of the Presanctified or the Liturgy of St. Basil is served following Vespers, it is merely connected to another synaxis.

⁹ The *Canons of Hippolytus*, XVII, tells us:
Catechumeni per tres annos audiant verbum. Si quis autem sollicitus est et instat rei bene, non indicabitur tempus sed conversatio sola est quae indicabitur tantum.

Botte, *op. cit.*, p. 38.

¹⁰ Joseph A. Jungmann, *The Early Liturgy* (Notre Dame, Indiana: 1959), p. 249.

11

. . . αἰ δὲ σύνοδοι γιγέσθωσαν, μία μέν πρὸ τῆς τεσσαρακοστῆς.

Charles-Joseph Hefele, *Histoire des Conciles* (Paris: 1869), Vol. I, p. 376.

12

“Οτι οὐ δεῖ μετὰ δύο ἑβδομάδας τῆς τεσσαρακοστῆς δέχεσθαι εἰς τὸ φώτισμα.

Ibid., Vol. II, p. 160.

13 See De Poenitentia VII - XI, in PL, I, Col. 1240-47. An English translation is available in ANF, Vol. III, pp. 657-66.

14

Ταῦτα δὲ ἐγίγνετο ἐν αὐτῇ τῇ ἁγίᾳ τεσσαρακοστῇ περὶ τὸ Πάσχα, ὅτε οἱ μέν ἀδελφοὶ ἐνήστευον : . . .

PG, XXV, Col. 232.

15 *CANON XLIX.* "Οτι οὐ δεῖ ἐν τῇ τεσσαρακοστῇ ἄρτον προσφέρειν, εἰ μὴ ἐν σαββάτω καὶ κυριακῆ μόνον.

CANON L. "Οτι οὐ δεῖ ἐν τῇ τεσσαρακοστῇ τῇ ὑστέρᾳ ἑβδομάδι τῶν πέμπτην λύειν, καὶ ὅλην τῆν τεσσαρακοστῆν ἀτιμάζειν ἀλλὰ δεῖ πᾶσαν τὴν τεσσαρακοστὴν νηστεύειν ἔηποφαγοῦντας.

CANON LI. "Οτι οὐ δεῖ τῇ τεσσαρακοστῇ μαρτύρων γενέθλια ἐπι-τελεῖν, ἀλλὰ τῶν ἀγίων μαρτύρων μνήμας ποιεῖν ἐν τοῖς σαββάτοις καὶ ἐν ταῖς κυριακαῖς.

CANON LII. "Οἱ οὖ δεῖ ἐν τῇ τεσσαρακοστῇ γάμους ἢ γενέθλια ἐπιτελεῖν.

Hefele, op. cit., Vol. II, pp. 161-2. He explains that the birthday feasts mentioned in Canon LII are the birthday feasts of princes rather than of the Saints.

¹⁶This would, of course, refer to the Eucharistic weekdays, i.e., Wednesday and Friday.

¹⁷Jean Baptiste Thibaut, "Origine de la Messe des Présancitifiés," _EO_, XIX (1920), pp. 36-48.

¹⁸The _Peregrinatio Etheriae_ is contained in L. Duchesne, _Christian Worship_ (London: 1927), pp. 497-623, and an English translation follows on pp. 541-71. Her report of the services of Holy Thursday is found on p. 507.

¹⁹At the end of the eighth century the Gelasian Sacramentary reports that the mass is performed and all communicate. It seems unlikely that the Presanctified was not known in Rome before this time, but this is apparently the first known reference to the Liturgy. See the article by W.J. O'Shea, "Holy Week," _NCE_, Vol. VII, p. 107, and the article by H. Leclercq, "Messe," _DACL_, Vol. II:a, Col. 771.

²⁰Thibaut, _op. cit._, p. 37.

21

Si vero etiam in aliena patria cum peregrinaretur, ubi major et frequentior et ferventior est populus Dei, vidit, verbi gratia, bis offerri quinta sabbati hebdomadae ultimae Quadragesimae, et mane et ad vesperam, veniensque in patriam suam, ubi in fine diei mos est offerri, male atque illicite fieri contendat, quoniam alibi aliter ipse viderit, puerilis est iste sensus, cavendos in nobis, tolerandus in aliis, corrigendus in nostris.

PL, XXXIII, Col. 202. An English translation of this letter can be found in Wilfrid Parsons, _St. Augustine: Letters 1-82_ (New York: 1951), pp. 252-60.

22

Hoc tamen non arbitror institutum, nisi quia pleres et prope omnes in plerisque locis eo die lavare consueverunt. Et quia nonnulli etiam jejunium custodiunt, mane offertur propter prandentes, quia jejunia simul et lavacra tolerare non possunt; ad vesperam vero propter jejunantes.

Si autem quaeris, cur etiam lavandi mos ortus sit: nihil mihi de hac re cogitanti probabilius occurrit, nisi quia baptizandorum corpora per observationem Quadragesimae sordidata, cum offensione sensus ad fontem tractarentur, nisi aliqua die lavarentur. Istum autem diem potius ad quia concessum est hoc baptismum acceptures, multi cum his lavare voluerunt, jejuniumque relaxare.

PL, XXXIII, Col. 204. The English translation is from Parsons, op. cit., pp. 359-60.

²³The Canons of Hippolytus, XX, also mentions this custom of bathing. See Botte, op. cit., p. 42. It is no doubt this relaxation of the fast that is commented upon in Canon L of Laodicea.

²⁴In the Eastern Church it was the custom to celebrate the Eucharist only four days a week: on Saturday, Sunday, and on the station days of Wednesday and Friday. See Moraitis, *Hagiou tou peryxis* τῶν Προηγιασμένων (Thessaloniki: 1955).

²⁵This is confirmed by Socrates, *Ecclesiastical History*, V.

αὖθις δὲ ἐν 'Αλεξανδρείᾳ, τῇ τετράδι καὶ τῇ λεγουμένῃ παρα-σπευῇ γραφαίτε ἀναγινώσκονται, καὶ οἱ διδάσκαλοι ταύτας ερμηνεύ-ουσι, πάντα τε τα συνάξεως γίνεται, δίχα τῆς τῶν μυστηρίων τελετῆς.

PG, LXVII, Col. 636.

26

Diebus vero Quadragesimarum, ut supra dixi, quarta feria
ad nona in Syon proceditur juxta consuetudinem totius anni,
et omnia aguntur quae consuetudo est ad nonam agi praeter
oblatio: nam ut semper populus discat legem, et episcopus
et presbyter praedicant assidue . . . . Sexta feria autem
similiter omnia aguntur sicut quarta feria . . . .

Duschesne, *op. cit.*, p. 501. The English translation is found on
p. 549.

²⁷This practice existed at least as late as the seventh cen-
tury, judging from Canon LVIII of the Council in Trullo (691),
which forbids this usage.

²⁸An interesting description of such a communion from a somewhat later period occurs in the life of St. Mary of Egypt by St. Sophronius of Jerusalem (560-638). An English translation of this work is found appended to St. Andrew of Crete, *The Great Canon* (Jordanville, New York: 1967), pp. 81-98. The passage describing the communion is found on p. 95.

²⁹Jean Baptiste Thibaut, *Monuments de la Notation Ékphonétique et Hagiopolite de l'Église Grecque* (St. Petersburg: 1913), p. 24.

³⁰CANON LII. 'Εν πάσαις τῆς ἁγίας τεσσαρακοστῆς τῶν νηστειῶν ἡμέραις, πορειτὸς σαββάτου καὶ ηυριακῆς, καὶ τῆς ἁγίας τοῦ εὐαγγελισμοῦ ἡμέρας, γινέσθε ἡ τῶν προηγιασμένων ἱερὰ λειτουγία.

Mansi, XI, Col. 968.

³¹See the series of articles by H.W. Codrington, "The Syrian Liturgies of the Presanctified," *JTS*, IV(1903), pp. 69-81, and V (1904), pp. 369-77 and pp. 535-45.

³²Codrington, *op. cit.*, V, p. 371. Section LV, viii, quoted above, is a translation from the Syriac.

³³The chalice of the Presanctified.

³⁴From the consecration on the Sunday.

³⁵Codrington, *op. cit.*, V, pp. 369-77.

³⁶The Liturgy of the Presanctified is always served in conjunction with Vespers.

³⁷Even today, silence is an important element in this service; see Appendix I, p. 50.

³⁸For an English translation of this service, see Florence Hapgood, *Service Book of the Holy Orthodox-Catholic Apostolic Church* (Brooklyn, New York: 1965), pp. 58-63. This form of the synaxis service contains some interesting archaic elements, such as the use of Psalm 103 complete. In this connection see also Juan Mateos, "The Evolution of the Byzantine Liturgy," *John XXIII Lectures*, I (1965), pp. 85-6.

39

The author of the so-called Paschal Chronicle was also a contemporary of Heraclius and one of Patriarch Sergius' circle. This work consists of chronological lists with some historical comment, and it extends from Adam to the year 628, though it is now extant only to the year 627. It is only the last part from the death of Maurice onwards which is of real value.

George Ostragorsky, *History of the Byzantine State* (New Brunswick, New Jersey: 1957), p. 79.

40 Νῦν αἱ δυνάμεις.

41

Τούτων τῶν ἔτει ἐπὶ Σεργίου πατριάρχου Κωνσταντίνουπόλεως ἀπὸ
τῆς αἰεῖ δομάδος τῶν Νηστειῶν ἰνδικτιῶνος, δὴ ἀρξατο φάλλεσθαι
μετὰ το, κατευθυνθήτω, ἐν τῷ καὶ ρῷ τοῦ εἰσάγεσθαι τα προηγιασ-
μένα δρᾶ εἰς το θυσιαστήριον ἀπὸ τοῦ σικευοφυλακίου μετὰ το
εἰπεῖν τον ιερέα, ἄπα τὴν δωρεαν τοῦ ἀριστοῦ σου, εὐθεῶς
ἀρχεται ὁ λαὸς. Νῦν αἱ, δυναμεῖς τῶν οὐρανῶν σὺν ἦμαν ἀοράτων
λατρεύουσιν ἰδου γὰρ εἰσπορύεται ὁ βασιλεὺς τῆς δόξης. Ἰδοῦ
θυσίᾳ μυστικὴ τετελειωμένη δορυφορεῖται· πόστει καὶ φόβῳ προσ-
έλθωμεν, ἵνα μέτοχοι ζωῆς αἰωνίου γενώμεθα. Ἀλληλοῦίᾳ, Τοῦτο
δὲ οὐ μόνον ἐν ταῖς, νηστεῖαις, προηγιασμένων εἰσαγομένων
φάλλεται, ἀλλὰ καὶ εν ἄλλαις ἡμέραις, οσάκις ἄν προηγιασμένα
γίνηται.

PG, XCII, Col. 989.

42 Κατευθυνθήτω

43 Νῦν αἰ δυνάμεις

44 For example, the Liturgy of the Presanctified uses the Liturgy Closing, "Let our Mouths be Filled," (Πληρωθήτω τὸ στόμα ἡμῶν) which, according to the *Chronicon Paschale*, was introduced to the Divine Liturgy in Constantinople in 624. See PG, XCII, Col. 1001.

45 Codrington, *op. cit.*, V, p. 374. See also Ziadé, "Messe des Présanctifiés, DTC, Vol.XIII, Col. 102. The reference to the use of the Presanctified on the Vigil of Epiphany occurs in a manuscript of the British Museum, Additional 14 495, F.69.

46 The Liturgy of St. Basil, said to be the earliest of the Byzantine Liturgies, is served both following Vespers and following the regular liturgical synaxis. The latter practice now occurs on the Sundays of Lent and on the feast of St. Basil.

47 See Appendix I, p. 41.

48 The text is published in C.A. Swainson, *The Greek Liturgies* (Cambridge: 1884), pp.95-98. A discussion of the manuscript and its dating is found on p. xv.

49 The Liturgies of Basil and Chrysostom here precede that of the Presanctified, as they do in most liturgical manuscripts and in modern liturgical books.

50 Swainson, *op. cit.*, pp. xv-xvii. Variants are noted in brackets in the edition of the Barbarini Manuscript, pp.95-98.

51 See P.N. Trembela, *Αἰ Τρεῖς Λειτουργίαι* (Athens: 1935). This contains an edition of the Presanctified Liturgy edited from 84 manuscripts in Athens libraries dating from the 11th to the 17th centuries. Variants are indicated by initial.

52 Tillyard, *Handbook of Middle Byzantine Notation* (Copenhagen: 1935), p. 14.

53 Levy, "A Hymn for Thursday in Holy Week," *JAMS*, XVI (1963), p.131.

54 The Liturgies of St. Basil, St. Chrysostom and the Presanctified.

55 Strunk, "The Antiphons of the Octoechos," *JAMS* XIII (1960), p.53.

56 Namely Τοῦ δεῖπνου σου. See Levy, *op. cit*.

76 Williams, *op. cit.*, p. 357.

77 Presumably the Archon of the Monastery of origin of Athens 2837.

78 Williams, *op. cit.*, p. 387.

79 Velimirović, *op. cit.*, p. 12.

80 Ibid., p. 11.

81 The word "alleluia" is usually presented with a melisma on the second syllable after which the entire word is repeated. Occasionally another word will also be repeated after a melisma, for example, the word "Γεύσασθε," in the piece by Markos the Hieromonk in Athens 2837, f. 199' #1.

84 See Appendix V.

85 See Appendix V.

86 Pitch here refers to an area of the gamut.

87 See Appendix V. The setting of the word "οὐτι" in the pieces in second plagal mode give evidence of this practice.

88 Athens 2622.

89 Levy, *op. cit.*, p. 157.

90 Strunk, "The Byzantine Office at Hagia Sophia, " *DOP*, IX and X (1955 and 1956), pp. 177-202.

91 Ibid., p. 178.

92 Levy, *op. cit.*, p. 162.

93 Ibid., p. 159. Formula A.

94 These syllables occur in other settings, but usually only in the final alleluia, where *ou* and *yy* appear. However, in several of the later pieces, there seems to be a resurgence of this practice.

95 Levy, "The Slavic Kontakia and Their Byzantine Originals," in *Queens College Department of Music Twenty-Fifth Anniversary Festschrift* (New York City: 1964), p. 83.

96 Janeras, *op. cit.*, p. 222.

97 f. 218 #1.

APPENDIX I

The Divine Liturgy of the Presanctified Gifts

The following text of the Liturgy of the Presanctified Gifts
has been taken entirely from modern Greek Orthodox Liturgical
Books. There has been no attempt to reconstruct the service as it
existed in the fourteenth and fifteenth centuries.

All Biblical texts have been quoted from the RSV translation;
the Psalms are numbered according to the Orthodox tradition --
according to the Septuagint.

THE DIVINE LITURGY OF THE PRESANCTIFIED GIFTS

DEACON: Bless, Master.

INVOCATION

PRIEST: Blessed is the Kingdom of the Father, and of the
Son, and of the Holy Spirit, now and ever, and
unto ages of ages.

PEOPLE: Amen.

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

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

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

PSALM 103

READER: Bless the Lord, O my soul! (during the reading of this Psalm the Priest recites the Prayers of Light, #4 through #7)

Glory to the Father, and to the Son, and to the
Holy Spirit, now and ever, and unto ages of ages.

Amen. Alleluia, Alleluia, Alleluia. Glory to
Thee, O God. (3 times) Our hope, O Lord, glory
to Thee.

GREAT LITANY

(the People respond to the petitions with "Lord,
have mercy")

DEACON: In peace let us pray to the Lord, etc.

Commemorating our most holy, pure, blessed, and
glorified Lady, Theotokos, and Ever-Virgin Mary,
with all the Saints, let us commend ourselves
and each other and all our life unto Christ our
God.

PEOPLE: To Thee, O Lord. (Priest begins 1st Prayer of
Light, which is concluded by the following Ex-
clamation)

PRIEST: For to Thee belong all glory, honour, and worship,
to the Father, and to the Son, and to the Holy
Spirit, now and ever, and unto ages of ages.

PEOPLE: Amen.

FIRST ANTIPHON OF THE EIGHTEENTH KATHISMA

READER: Psalms 119, 120, 121, 122 and 123. (during these Psalms, the Priest removes the Presanctified Gifts from the Tabernacle and places them on the Paten)
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen. Alleluia, alleluia, alleluia. Glory to Thee, O God. (3 times)

LITTLE LITANY

DEACON: Again and again in peace let us pray to the Lord.
R.
Help, save, have mercy on us, and keep us, O God,
by Thy grace. R.

Remembering our most holy, pure, blessed, and
glorified Lady, Theotokos, and Ever-Virgin Mary,
with all the Saints, let us commend ourselves
and each other and all our life unto Christ our
God.

PEOPLE: To Thee, O Lord. (Priest begins 2nd Prayer of Light, which is concluded by the following Exclamation)

PEOPLE: Amen.

SECOND ANTIPHON OF THE EIGHTEENTH KATHISMA

READER: Psalms 124, 125, 126, 127 and 128. (during these Psalms, the Priest censes the Altar three times)

## LITTLE LITANY

(identical to the above Little Litany, with the
exception that the Priest now reads the 3rd Prayer
of Light)

## THIRD ANTIPHON OF THE EIGHTEENTH KATHISMA

READER: Psalms 129, 130, 131, 132 and 133. (during these Psalms, the Priest lifts the Paten and processes around the Altar to the Table of Oblation. Here he puts wine and water -- unconsecrated -- in the Chalice and covers the Holy Gifts)

Glory to the Father, and to the Son, and to the
Holy Spirit, now and ever, and unto ages of ages.
Amen. Alleluia, alleluia, alleluia. Glory to
Thee, O God. (3 times)

## LITTLE LITANY

(identical to the above Little Litany, except
that the Priest reads no prayer. The Litany is
concluded by the following exclamation)

For Thou art our God, the God of mercy and sal-
vation, and to Thee we offer glory, to the Father,
and to the Son, and to the Holy Spirit, now and
ever, and unto ages of ages.

PEOPLE: Amen.

## LORD I CALL UPON THEE (Psalm 140)

CHOIR: I call upon Thee, O Lord; make haste to me!
Give ear to my voice when I call to Thee!

Let my prayer be counted as incense before
Thee, and the lifting up of my hands as an
evening sacrifice.

READER: (continues to read Psalm 140 through Psalm 141:6.
According to instructions in the Typikon there
are now sung by the Choir hymns from the Trio-
dion (usually 6) and the Menaion (usually 4),
proper to the day, to be inserted between the
following ten concluding Psalm verses. If
fewer than ten hymns are specified, the Reader
continues reading to the verse number which cor-
responds to the number of hymns to be sung)

10: Bring me out of prison, that I may give thanks to thy name! -- Ps.141:7a
The righteous will surround me; for thou wilt deal bountifully with me. -- Ps.141:7b

8: Out of the depths I cry to thee, O Lord!
Lord, hear my voice! -- Ps.129:1 & 2a
Let thy ears be attentive to the voice of my supplications! -- Ps.129:2b

6: If thou, O Lord, shouldst mark iniquities, Lord, who could stand? But there is forgiveness with thee, that thou mayest be feared. -- Ps.129:3 & 4
I wait for the Lord, my soul waits, and in his word I hope; -- Ps.129:5

4: my soul waits for the Lord more than watchmen for the morning, more than watchmen for the morning. O Israel, hope in the Lord! -- Ps.129:6 & 7a
For with the Lord there is steadfast love, and with him is plenteous redemption. And he will redeem Israel from all his iniquities. -- Ps.129:7b & 8

2: Praise the Lord, all nations! Extol him, all peoples! -- Ps.116:1
For great is his steadfast love toward us; and the faithfulness of the Lord endures for ever. Praise the Lord! -- Ps.116:2

CHOIR: Glory to the Father, and to the Son, and to the Holy Spirit (there may be a hymn proper to the day inserted at this point), now and ever, and unto ages of ages. Amen.

CHOIR: THEOTOKION (in the tone of the week)

(during the singing of the Theotokion the Priest reads the Prayer of the Entrance, "In the Evening." The Holy Doors are opened, and the Priest enters with the censer, unless the Gospel is to be read -- during Holy Week -- in which case he enters with the Gospel)

LITTLE ENTRANCE

DEACON: Wisdom. Let us attend.

O GLADSOME LIGHT

CHOIR: O Gladsome Light, of the Holy Glory of the Immortal Father, Heavenly, Holy, Blessed Jesus Christ! In that we now are come unto the setting of the sun, and behold the light of evening, we praise the Father, Son and Holy Spirit. God: for it is meet that at all times Thou should be praised by righteous voices, O Son of God, who bestowest life; for which cause all the world doth glorify Thee.

PRIEST: Peace be to all.

READER: And to your spirit.

DEACON: Wisdom.

PROKIMENON I

READER: The Prokimenon in the _th tone. (the Prokimenon is taken from the Triodion and is performed in the following manner: Refrain AB, read by the Reader. Refrain AB, sung by the Choir. Verse, read by the Reader. Refrain AB, sung by the Choir. Refrain A, read by the Reader. Refrain B, sung by the Choir. There may be several verses to a Prokimenon, which will be read between the repetitions of the refrain AB by the Choir.)

DEACON: Wisdom.

READER: The reading is from the Book of Genesis.

DEACON: Let us attend.

READER: READING I (from Genesis) (the Holy Doors are closed)

DEACON: Wisdom.

PROKIMENON II

READER: The Prokimenon in the _th tone. (as above)

DEACON: Wisdom, Believers. (the Royal Doors are opened, and the Priest faces the People holding candle and censer)

PRIEST: The Light of Christ illuminates all men. (then the Holy Doors are again closed)

DEACON: Wisdom.

READER: The reading is from the Book of Proverbs.

DEACON: Let us attend.

READER: READING II (from Proverbs)

CHANT OF CENSING (the Holy Doors are opened)

CHOIR: Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice! -- Ps.140:2

PRIEST: (refrain) Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice! Ps.140:2 (the Priest kneels before the Altar and censes)

CHOIR: I call upon thee, O Lord; make haste to me! Give ear to my voice, when I call to thee! Ps.140:1

PRIEST: (refrain)

CHOIR: Set a guard over my mouth, O Lord, keep watch over the door of my lips! Ps.140:3

PRIEST: (refrain)

CHOIR: Incline not my heart to any evil, to busy myself with wicked deeds Ps.140:4a (the Priest censes the Table of Oblation)

PRIEST: (refrain) (the Priest returns to his place in front of the Altar and kneels in prayer)

CHOIR: Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice! Ps.140:2

PRIEST: (refrain)

CHOIR: Glory to the Father, and to the Son, and to the Holy Spirit.

PRIEST: (refrain)

CHOIR: Now and ever, and unto ages of ages. Amen.

PRIEST: (refrain)

pray to the Lord. K. etc.

You who are ready for Illumination, bow your heads
unto the Lord.

PEOPLE: To Thee, O Lord. (the Priest begins the Prayer for Those Preparing for Illumination, "Show the light of Thy countenance, O God," which is concluded by the following Exclamation)

PRIEST: For Thou art our Illumination, and to Thee we ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages.

PEOPLE: Amen.

DEACON: All who are preparing for Illumination, depart.
Depart all you who are preparing for Illumination.

## FIRST LITANY OF THE FAITHFUL

DEACON: (the following command to the Catechumens is said only if the Litany of Those Preparing for Enlightenment has not been said).

Catechumens, depart. Let none of the Catechumens remain.

Let us the faithful, again and again, in peace pray
to the Lord. K.

Help, save, have mercy on us, and keep us, O God, by
Thy grace. K. (the Priest begins the First Prayer
of the Faithful, "O God, great and worthy to be
praised," which is concluded by the following Ex-
clamation)

DEACON: Wisdom.

PRIEST: For to Thee are due all glory, honor and worship,
to the Father, and to the Son, and to the Holy
Spirit, now and ever, and unto ages of ages.

PEOPLE: Amen.

## SECOND LITANY OF THE FAITHFUL

DEACON: Again and again, in peace let us pray to the Lord.
K.

Help, save, have mercy on us, and keep us, O God,
by Thy grace. א. (the Priest begins the Second
Prayer of the Faithful, "O Master, holy and ex-
ceeding good," which is concluded by the following
exclamation)

DEACON: Wisdom.

PRIEST: Through the gift of Thy Christ, with whom Thou
art blessed, together with Thy most holy, and good,
and life-giving Spirit, now and ever, and unto ages
of ages.

PEOPLE: Amen, Amen.

HYMN OF THE GREAT ENTRANCE (the Holy Doors are
opened)

CHOIR: Now the Powers of Heaven with us invisibly serve.
For lo! Now enters the King of Glory.

Behold, the mystical Sacrifice, all accomplished,
is ushered in.

(during this hymn the Priest censes the Altar, the
Table of Oblation, the Sanctuary and the People.
He makes three reverences before both the Altar
and the Table of Oblation, saying, "O God, cleanse
Thou me, a sinner")

GREAT ENTRANCE

(the Priest and attendants proceed from the North
Door of the Iconostasis in silence. The Priest,
bearing the Presanctified Gifts, enters into the
Altar through the Holy Doors)

CHOIR: (continuing the hymn) With faith and love let us
draw near, that we may be partakers of Life Ever-
lasting. Alleluia, Alleluia, Alleluia.

LITANY OF SANCTIFICATION (the Holy Doors are closed)

DEACON: Let us complete our evening prayer unto the Lord. א.
For the Precious Gifts here offered and presanc-
tified, let us pray to the Lord. א. etc.

(the People respond to the first two petitions
with "Lord, have mercy," and to the following pe-
titions with "Grant it, O Lord")

Remembering our most holy, pure blessed, and glo-
rified Lady, Theotokos, and Ever-Virgin Mary, with
all the Saints, let us commend ourselves and each

PEOPLE: To Thee, O Lord. (the Priest begins the Prayer of Sanctification, "O God of ineffable and invisible Mysteries," which is concluded by the following Exclamation)

PRIEST: And make us worthy, O Lord, with boldness and without condemnation, to dare to call upon Thee, the heavenly God, as Father, and to say:

LORD'S PRAYER

PEOPLE: 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 our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us.
And lead us not into temptation,
but deliver us from evil.

PRIEST: For Thine is the kingdom, and the power, and the
glory, of the Father, and of the Son, and of the
Holy Spirit, now and ever, and unto ages of ages.

PEOPLE: Amen.

PRIEST: Peace be to all.

PEOPLE: And to your spirit.

DEACON: Bow your heads unto the Lord.

PEOPLE: To Thee, O Lord. (the Priest begins the prayer,
"O God, who alone art good and of tender compassion,"
which is concluded by the following Exclamation)

PRIEST: Through the grace and compassion and love for men
of Thine only-begotten Son, with whom Thou art
blessed, with Thine all-holy, good and life-giving
Spirit, now and ever, and unto ages of ages.

PEOPLE: Amen, Amen.

PRIEST: "Hear us, O Lord Jesus Christ our God," etc.

Through the grace and compassion and love toward
mankind of Thine only-begotten son, with whom Thou

Thy holiness, that all the day we may meditate on
Thy righteousness. Alleluia, Alleluia, Alleluia.

LITANY OF THANKSGIVING

DEACON: Having received the divine, holy, pure, immortal,
heavenly, life-giving and awesome Mysteries of
Christ, let us worthily give thanks unto the Lord.
R. etc.

Having prayed that this evening may be perfect,
holy, peaceful and sinless, let us entrust our-
selves and each other, and all our life, unto
Christ, our God.

PEOPLE: To Thee, O Lord. (the Priest begins the Prayer of
Thanksgiving, "We give thanks unto Thee, O God,"
which is concluded by the following Exclamation)

PRIEST: For Thou art our sanctification, and to Thee we
offer glory, to the Father, and to the Son, and
to the Holy Spirit, now and ever, and unto ages of
ages.

PEOPLE: Amen.

PRIEST: Let us depart in peace.

PEOPLE: In the name of the Lord.

DEACON: Let us pray to the Lord. R.

PRAYER BEFORE THE AMBO (Priest moves to the center
of the Church)

PRIEST: "O Almighty Lord, who hast made all created things
in wisdom," etc.

CHOIR: Amen. Blessed be the name of the Lord henceforth
and forevermore (3 times).

I will bless the Lord at all times.

PRIEST: "Lord, our God, who has brought us to these all-
holy days," etc.

The blessing of the Lord and His mercy be always
upon you through His divine favour and compassion;
now and ever, and unto ages of ages.

PEOPLE: Amen.

APPENDIX II

Transcriptions

The following transcriptions of the communion hymn, "Γεύ-
σασθε καὶ ἰδετε," were prepared according to the principles set
forth in H.J.W. Tillyard, *Handbook of Middle Byzantine Musical
Notation* (Copenhagen: Levin and Munksgaard, 1935).

Versions of a piece found in several manuscripts have been
arranged, in so far as possible, in chronological order. An "X"
placed on the staff indicates the absence of notes present in
other versions; a blank staff indicates total concordance with
the top line, on which is notated the earliest version of the piece.
When variants occur within a manuscript, these are noted on the
same staff as the original version, always with downward stems.

The ordering of the individual settings is according to the
chronology found on p. 15.

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APPENDIX III

Catalogue of Musical Settings

The following catalogue of the musical settings of the
Liturgy of the Presanctified Gifts includes the following manu-
scripts: Athens 2458, Athens 2622, Athens 2456, Athens 899,
Athens 2406 and Athens 2837. The ordering of the manuscripts
is according to the chronology which appears on p. 15.

APPENDIX IV

The Structure of the Alleluia Refrains

A diagonal (/) indicates a full cadence; an asterisk (*) indicates a half-cadence. The letter A stands for a statement of the word Alleluia, with or without the repetition of the first two syllables after the introductory melisma. The letter a stands for the occurrence of a melisma on the vowel sound ah, independent of the word Alleluia. The word "λέγε," meaning "say" or "sing," bridges the interval between two sections of a piece. The word "πάλιν," meaning "again," indicates a melodic repetition.

APPENDIX V

Use of Parody in Settings of "Γεύσασθε και ίδετε"

As the model pieces by Koukouzeles and John Lampadarios are found in several versions, important variants from later manuscripts are notated on the second staff of the comparison. Variants occurring in versions of the parodies are indicated by notes which appear at the end of this appendix.

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NOTES TO APPENDIX V

1. Koukouzeles version in Athens 899 and 2406.

2. Koukouzeles version in Athens: 2837.

3. Koronis version in Athens: 899.

4. Koukouzeles version in Athens: 2837.

5. Koukouzeles version in Athens: 2406 (variant).

6. See the versions of Koukouzeles and Koronis, second stave.

7. The following text should be inserted at this point:

‘Αλλη- Ἀλληλούσι. ’Αλλη- Ἀλληλούσι.

-133-

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