RITES
79
RITES
mac in the Gaelic languages, renders usual Armenian
names easy of identification (e. g., Azarian, Hagopian,
Rubian, Zohrabian, etc.)-
The book containing the regulations for the ad- ministration of the sacraments, analogous to the Greek Euchologion or the Roman Ritual, is called the "Mashdotz", after the name of its compiler St. Mesrob, who was surnamed Mashdotz. He arranged and compiled the five great liturgical books used in the Armenian Church: (1) the Breviary (Zhamakirk) or Book of Hours; (2) The Directory (Tzutzak) or Calendar, containing the fixed festivals of the year; (3) The Liturgy (Pataragakirk) or Missal, arranged and enriched also by John Mantaguni; (4) The Book of Hymns (Dagaran), arranged for the principal great feasts of the year; (5) The Ritual or "Mashdotz", mentioned above. A peculiarity about the Armenian Church is that the majority of great feasts falling upon weekdays are celebrated on the Sunday immediately following. The great festivals of the Christian year are divided by the Armenians into five classes: (1) Easter; (2) feasts which fall on Sunday, such as Palm Sunday, Pentecost, etc.; (3) feasts which are observed on the days on which they occur: the Nativity, Epiphany, Circumcision, Presentation, and Annun- ciation; (4) feasts which are transferred to the follow- ing Sunday : Transfiguration, Immaculate Conception, Nativity B. V. M., Assumption, Holy Cross, feasts of the Apostles, etc.; (5) other feasts, which are not observed at all unless they can be transferred to Sunday. The Gregorian Armenians observe the Nativity, Epiphany, and Baptism of Our Lord on the same day (6 January), but the Catholic Armenians observe Christmas on 25 December and the Epiphany on 6 January, and they observe many of the other feasts of Our Lord on the days on which they actually fall. The principal fasts are: (1) Lent; (2) the Fast of Nineveh for two weeks, one month before the com- mencement of Lent — in reality a remnant of the ancient Lenten fast, now commemorated only in name by our Septuagesima, Sexagesima, and Quin- quagesima Sundays; (3) the week following Pentecost. The days of abstinence are the Wednesdays and Fridays throughout the year with certain exceptions (e. g., during the week after the Nativity, Easter, and the Assumption). In the Armenian Church Saturday is observed as the Sabbath, commemorating the Old Law and the creation of man, and Sunday as the Lord's Day of Resurrection and rejoicing, commem- orating the New Law and the redemption of man. Most of the saints' days are dedicated to Armenian saints not commemorated in other lands, but the Armenian Catholics in Galicia and Transylvania use the Gregorian (not the Julian) Calendar, and have many Roman saints' days and feasts added to their ancient ecclesiastical year.
In the actual arrangement of the church building for worship the Armenian Rite differs both from the Greek and the Latin. While the Armenian Church was in communion with Rome, it seems to have united many Roman practices in its ritual with those that were in accord with the Greek or Byzantine forms. The church building may be divided into the sanctuary and church proper (choir and nave.) The sanctuary is a platform raised above the general level of the chiu-ch and reached by four or more steps. The altar is always erected in the middle of it, and it is again a few steps higher than the level of the sanctuary. It is perhaps possible that the Armenians originally used an altar — screen or iconostasis, like that of the Greek churches, but it has long since disappeared. Still they do not use the open altar like the Latin Church. Two curtains are hung before the sanc- tuary : a large double curtain hangs before its entrance, extending completely across the space like the Roman chancel rail, and is so drawn as to conceal the altar, the priest, and the deacons at certain parts of the
Mass; the second and smaller curtain is used merely to
separate the priest from the deacons and to cover the
altar after service. Each curtain opens on both sides,
and ordinarily is drawn back from the middle. The
second curtam is not much used. The use of these
curtains is ascribed to the year 340, when they were
required by a canon formulated by Bishop Macarius
of Jerusalem. Upon the altar are usually the Missal,
the Book of Gospels, a cross upon which the image of
Our Lord is painted or engraved in low relief, and two
or more candles, which are lighted as in the Roman
use. The Blessed Sacrament is usually reserved in a
tabernacle on the altar, and a small lamp kept burn-
ing there at all times. In the choir, usually enclosed
within a low iron railing, the singers and priests stand
in lines while singing or reciting the OtTice. In the
East, the worshipper, upon entering the nave of the
church, usually takes off his shoes, just as the Moham-
medans do, for the Armenian founds this practice upon
Ex., iii, 5; this custom is not followed in the United
States, nor do the Armenians there sit cross-legged
upon the floor in their churches, as they do in Asia.
The administration of the sacraments is marked
by some ceremonies unlike those of the Roman or
Greek Churches, and by some which are a composite
of the two. In the Sacrament of Baptism the priest
meets the child carried in the arms of the nurse at
the chiu-ch door, and, while reciting Psalms li and
cxxx, takes two threads (one white and the other
red) and twists them into a cord, which he afterwards
blesses. Usually the godfather goes to confession
before the baptism, in order that he may fulfil his
duties in the state of grace. The exorcisms and
renunciations then take place, and the recital of the
Nicene Creed and the answers to the responses
follow. The baptismal water is blessed, the anoint-
ing with oil performed, the prayers for the catechumen
to be baptized are said, and then the child is stripped.
The priest takes the child and holds it in the font
so that the body is in the water, but the head is out,
and the baptism takes place in this manner: "N.,
the servant of God coming into the state of a catechu-
men and thence to that of baptism, is now baptized
by me, in the name of the Father [here he pours a
handful of water on the head of the child], and of the
Son [here he pours water as before], and of the Holy
Ghost [here he pours a third handful]". After this
the priest dips the child thrice under the water,
saying on each occasion: "Thou art redeemed by the
blood of Christ from the bondage of sin, by receiving
the liberty of sonship of the Heavenly Father, and
becoming a co-heir with Christ and a temple of the
Holy Ghost. Amen." Then the child is washed
and clothed again, generally with a new and beautiful
robe, and the priest when washing the child says:
"Ye that were baptized in Christ, have put on Christ,
Alleluia. And ye that have been illumined by God
the Father, may the Holy Ghost rejoice in you.
Alleluia." Then the passage of the Gospel of St.
Matthew relating the baptism of Christ in the Jordan
is read, and the rite thus completed.
The Sacrament of Confirmation is conferred by the priest immediately after baptism, although the Catholic Armenians sometimes reserve it for the bishop. The holy chrism is applied by the priest to the forehead, eyes, ears, nose, mouth, palms, heart, spine, and feet, each time with a reference to the .seal of the Spirit. Finally, the priest lays his hand upon and makes the sign of the cross on the child's forehead saying: "Peace to thee, saved through God." When the confirmation is thus finished, the priest binds the child's forehead with the red and white string which he twisted at the begin- ning of the baptism, and fastens it at the end with a small cross. "Then he gives two candles, one red and one green, to the godfather and has the child brought up to the altar where Communion is given
