CONSTANTINOPLE
317
CONSTANTINOPLE
111 ii,rd already on the same day. So there is only
I 1 iiurgy a day m an Orthodox Church. Where
- inv priests are present they concelebrate, all saying
!■ Anaphora together over the same offerings. This ip|M ns nearly always when a bishop celebrates; he Mil idunded by his priests, who celebrate with him. ir I iturgy of St. Chrj-sostom, as being the o:\e coni- iiiilv used, is always printed first in the Euchologia.
i~ ilio framework into which the others are fitted; 111 I he greater part of the Liturgy is always said ac- ifilim: to this form. After it are printed the prayers
Si Hasil (always much longer) which are substi- .
I I 1 1 fnr some of the usual ones when his rite is used,
III I lull the variants of the Liturgj' of the Presancti- .1. the Liturgies of Basil and Chrj-sostom, then. Ml 1 'hl; only in a certain number of the prayers, may ' I li -iiilied together.
rill' tirst rubric directs that the celebrant must be ri'iirilpd to all men, keep his heart from evil ii'i.-l.ts, and be fasting since midnight. At the ap- Hiit'il hour (usually immediately after None) the Irliiiiiit and deacon (who commimicates and must III ill re also be fasting) say the preparatory prayers ■III the ikonostasis (Brightman, op. cit., 3o3-.354), ^^ I 111- holy ikons, and go into the diakonikon. Here I > \ rst, the celebrant blessing each vestment as it is It III. say certain prayers, and wash their hands, say- ^ '. • rses'6-12 of Ps. xxv (" Lavabo inter innocentes " .-. . I ip. cit., .■3.54-3,')6). Then the first part of the Lit- «>■, the Preparation of Ihe Offering (wpoffKOfjuS-^) be- •i< lit the credence table (irpdBeffn). The loaves of I:iil igcnerally five) are marked in divisions as de- nl '■ li above under the caption Altar, etc. The cele-
iiii lilts away with the holy lance the parts marked ' \i . NL KA., and says: "The Lamb of God is sacri- iil ' These parts are then called the Lamb. The III nil pom's wine and warm water into the chalice.
In r parts of the bread are cut away in honour of the ! Im ilv Theotokos, nine for various saints, and others 1 1 1 ii I lishop, Orthodox clergy, and various people for mil lie wishes to pray. This rite is accompanied by iii> prayers, the particles (wpo<r<f>opal) are arranged
till- diskos (paten) by the Lamb (that of the Theo-
I I- lui the right, because of the verse "The Queen
111 thy right hand". A long rubric explains all I ivered with the asteriskos and veils, and the LIS are repeatedly incensed. The deacon then
II; I s the prothesis, altar, sanctuary, nave, and the li 1 riiit. (.\ detailed account of the now elaborate ■ 111 the Proskomideisgivenin the"Echosd'Orient", I. li'i -78.) They then go to the altar, kiss the Gos- I I'M it and the deacon holding up his orarion says:
1- time to sacrifice to the Lord. Here begin the
N I iKTival or ffurairraf). The doors of the ikon-
ire ojx'ned, and the deacon goes out through
itli door. Standing before the royal doors he
the Great Litany, praying for peace, the
the patriarch or sjmod (in Orthodo.x countries
sovereign and his family), the city, travellers,
ii-. To each clause the choir answer "Kyrie
'. Then follows the first antijihon (on Sun-
' '-. cii), and the celebrant at the altar s.ays a
Tlie Short- Litany is sung in the same way
iiises arc different, Brightman, op. cit., .362—
ith an antiphon and prayer, and then a third
iin Sundaj's the third antiphon is the Beati-
follows the Little Entrance. The deacon has uk to the celebrant's side. They come out I the north door in procession, the (ie.acon hold- book of the Gospels, with acolj'tes lieariiig The tropiaria fsliort hymns) are sung, end- li the Trisagion: " Holy God, Holy Strong One, iiMiortal ( tlie. have mercy on us" (three times); I ilory be to the Father", etc. — "An it was in filming", etc. — and again "Holy God", etc. 1; i le the celebrant says other prayers. A reader
sings the Epistle; a Gradual is sung; the deacon sings
the Gospel, having incensed the book; more prayers
follow. Then come prayers for the catechumens, and
they are dismissed by the deacon: "All catechumens
go out. Catechumens go out. All catechumens go
aw-ay. Not one of the catechumens [shall stay]." —
Of course nowadays there are no catechumens. — The
prayers for the eatechimiens bring us to the first vari-
ant between the two Liturgies. The one said by the
celebrant is different (and, as an exception, shorter) in
St. Basil's rite (Brightman, op. cit., 374 and 401). The
deacon says, "All the faithful again and again pray to
the Lord in peace ", and repeats several times the curi-
ous exclamation "Wisdom!" {<ro<)>la) that occurs re-
peatedly in the Byzantine Rite — before the Gospel he
says "Wisdom! Upright!" — <ro<pla. opSot., meaning
that the people should stand up.
The Liturgy of the Faithful begins here. Prayers for the faithful follow (ditferent in the two rites, Bright- man, op. cit., 375-377 and 400-401); and then comes the dramatic moment of the Liturgy, the Great En- trance. The celebrant and deacon go to the prothesis, the offerings are incensed. The deacon covers his shoulders with the great veil (see Aer) and takes the diskos (paten) with the bread; the thurible hangs from his hand; the celebrant follows with the chalice. Acolytes go in front and form a solemn procession. Meanwhile the choir sings the Cherubic Hymn (Xepou- /3i<c6s viivoi): "Let us, who nij'stically represent the Cherubim, and who sing to the Life-giving Trinity the thrice holy hymn, put away all earthly cares so as to receive the King of all things [here the procession comes out through the north door] escorted by the army of angels. Alleluia, alleluia, alleluia." The procession goes meanwhile all round the church and enters the sanctuarj' by the royal doors. The Cheru- bic Hymn has a very elaborate and effective melody (Rebours, op. cit., 156-164) with almost endless pneums. This ceremony, with its allusion to the en- trance of the " King of all things" before the offerings are consecrated, is a curious instance of a dramatic rep- resentation that anticipates the real moment of the Consecration. After some more prayers at the altar, different in the tw^o liturgies, the deacon cries out, " The doors! The doors! Let us attend in w^isdom ' ', and the doors of the ikonostasis are shut. The Creed is then sung.
Here begins the A naphnra (Canon) . There is first a dialogue, Lift up your hearts" etc., as with us, and the celebrant begins the Eucharistic prayer: "It is meet and just to sing to Thee, to bless Thee, praise Thee and give thank-s'to Thee in all places. . . ." The form in St. Basil's Rite is much longer. It is not said aloud, but at the end he lifts up his voice and says: " Crying, singing, proclaiming the hymn of victory and saying;" — and the choir sings "Holy, Holy, Holy" etc., as in our Mass. Ver>' soon, after a short prayer (considerably longer in St. Basil's Rite) the celebrant com.es to the words of Institution. He lifts up his voice and sings: "Take and eat: this is my Body that is broken for you for the forgiveness of sins'; and through the Ikonostasis the choir answers "Amen". Then: "Drink ye all of this, this is my Blood of the New Testament that is shed for you and for many for the forgiveness of sins." R. Amen — as before. The Orthodox, as is known, do not believe that these words consecrate, so they go straight on to the Anamnesis, and a special rubric in their Euchologion (ed. Venice, 1898, p. 63) warns them not to make any reverence here. The I'niats, on the other hand, make a pro- found reverence after each form. The Anamnesis (our "Unde et memores") again is longer in the Basil- ian Liturgy. The Epiklesis follows. The deacon in- vites the celebrant in each ea.-ie: " Bless, sir, the holy bread [or wine]." The two forms (of Basil and Chrys- ostom) may stand as specimens of the principle of ab- breviation "that distinguishes the later rite. In St.
