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[Page iii]
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IT is purposed in the following pages to give the English Reader a brief but complete synopsis of the Daily Divine Worship of the Orthodox Church.
Much of that here given I have printed previously, in one form or another, at different periods and under various circumstances. In 1877 I issued privately a version of the All-Night-Vigil, and of the First, Third, and Sixth Hour Offices. In like manner in 1879 I brought out a small work, entitled Manual of Prayers, which contained the Devotions before and after Holy Communion, together with the Troparia &c. for the whole year, and sundry other matter.
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These intermittent and scattered labours are now collected, with additions, into one whole, and arranged in lucid order, with a few explanatory notes. Note 5 indicates the sources from which I have drawn in compiling the work, but it is fitting that I should especially mention how greatly I am indebted to Rajewsky's Euchologion for the admirable arrangement of the Daily Office, and to Neale's Introduction and Littledale's Offices for many very accurate renderings of the original.
Had the limits of the work permitted, I could have wished to have given the secret prayers of the Liturgies, notwithstanding that Neale's incomparable
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Now that the work is in type in its present form I find here and there, owing to the fact that the translations have been made at intervals, some slightly varying renderings of one and the same original. For these, if they are faults, and for any errors into which I may have inadvertently fallen, I entreat the forbearance of the Reader, trusting only that the end purposed has been attained, and that the endeavour to make more widely known our Church's ancient Worship may prove of some
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Hurcott Road, Kidderminster, Epiphany, 1891.
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An Orthodox Church is divided into three parts, namely, 1. The Sanctuary, for the Clergy. 2. The Nave, for the Faithful. 3. The Porch, for the Catechumens and the Penitents.
The Sanctuary, towards the east, is separated from the Nave, above which it is raised by steps, by a solid screen, called the Iconostas (lit. image-stand), pierced by three doorways, which are furnished with doors opening inwards, the centre ones being double, and called the Royal Gates. These latter are not solid throughout, but at the upper part are formed of open wood or metal work, and behind them hangs a curtain or veil, which is drawn and withdrawn as the ritual requires.
In the middle of the Sanctuary stands the Altar, vested, first, with a linen covering, and, over this, with one of rich brocade.
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In the north of the Sanctuary is the Chapel of the Prothesis, where stands the Table of Oblations, also richly vested, upon which the sacred Gifts are prepared with significant rites before the beginning of the Liturgy. In the south of the Sanctuary is the Vestry. This and the Chapel of the Prothesis communicate with the Nave by the doors already mentioned as being in the Iconostas on either side of the Royal Gates.
The raised floor of the Sanctuary projects westward beyond the Iconostas into the Nave, and forms the part called the Soleas, where the Choir stands, and in the middle of which is the Ambo, where the Deacon says the Ectenias and reads the Gospel.
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The Iconostas is adorned with representations of the Redeemer and of the Saints. In a panel on the right hand or south side of the Royal Gates there is always a representation of the Lord, and in a panel on the opposite side, one of the Mother of God. The most ancient examples of Iconostases are divided into three tiers. In the first and lowest of these are the representations of the Redeemer and of the Mother of God disposed as before mentioned, and in other panels those of the Saint to whom the Church is dedicated, of the Forerunner, of S. Nicolas, and of the Angels. In the second tier are depicted the Company of the holy Apostles, and in their midst an image of the Lord, with the Virgin and John the Baptist. In the third and highest tier appear the Company of holy Prophets, and in their midst an image of the Tokens of the Mother of God. Above the centre of the Iconostas is fixed a Cross, either standing alone, or flanked by representations of the Virgin and of John the Divine. On the Royal Gates are depicted the Annunciation and the holy Evangelists, and above them, the Last Supper, and on the north and south doors, the holy Archdeacons, or the holy Archangels.
The Porch in the ancient Church, was reserved for the Catechumens and the Peni-
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At the Service time the Priest and Deacon put on tunicles over their ordinary cassocks, and maniples upon their wrists. The Priest puts the Epitrachelion about his neck, and the Deacon the Orarion upon his left shoulder. The Priests' Epitrachelion is a broad strip of brocade hanging down before him, and is the token of his sacerdotal office. He puts on moreover a vestment or cope, called the Phelonion. The Deacon's. Orarion is a long narrow scarf, hanging from his shoulder back and front, and is the emblem of his serving office. He holds the fore end of this in his fingers when saying the Ectenias, and binds the whole about his shoulders in the form of a cross during the time of the Communion. The Readers also are vested in tunicles.
The attitude at worship is standing. This is in accordance with a decree of the First Ecumenical Synod of Nicæa. Kneelings and prostrations are also practised, in the Great Fasts and at the Diptychs as directed by the rubric, and at other times according to individual choice. The worshippers make the
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The normal position of the Priest is on the west side of the Altar, facing the east, and at the Celebration of the Liturgy the details of the Consecration and of the Fraction of the Host are not visible to the Congregation.
The holy Sacrament is consecrated in leavened bread, and, in the preparation of the holy Gifts at the Table of Oblations, wine and water are poured into the Chalice.
In blessing the people, the Priest turns towards them, and at all times gives the blessing with the sign of the Cross.
Much incense is offered during Divine Worship, the Sanctuary and the whole Church being perfumed at the beginning of the Service, and again and again repeatedly at the more solemn acts of the Celebration, such as the Introits, the Reading of the Gospel, and after the Consecration.
Lamps and tapers burn about the Altar and before the Icons and Shrines, and on certain occasions, for example, at the Easter
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The Hymns &c. are sung, without instrumental accompaniment, in 8 Tones based upon the ancient classical modes, namely, the Dorian, Phrygian, Lydian, and Jonian for Tones 1 to 4, and the minors of these for Tones 5 to 8.
The Offices are usually recited at full length only in the Monasteries, but in the Parish Churches, with the exception of the Liturgy, with much abbreviation.
These may be classed under three heads, namely, 1. Those for the use of the Laity. 2. Those for the use of the Readers and the Choir. 3. Those for the use of the Clergy.
1. The principal Book for the use of the Laity is the Molitvoslov or Euchology, which is published both in large and small editions, and contains extracts, more or less complete, from the various other Service Books suitable to the needs of the Laity in their own homes or when assisting at the public worship of the Church. It is upon the scope of this Book that the present volume is based.
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2. The Books for the use of the Readers and the Choir are, the Chasoslov or Horology, the Psalter, the Irmologion, the Octoëchos, the Menea, the Lenten Triodion, and the Ferial Triodion or Pentecostarion. The Chasoslov contains the Daily Offices of Vespers, Compline, Nocturns, Matins, and Hours, with some of the more frequently used Commemorations, such, for example, as the Troparia for Sundays and Week Days, and other matter. The Psalter, in its smaller edition, contains the Psalms of David divided into the 20 Kathisms, the Magnifyings with selected verses for Festivals, the 9 Scriptural Odes, and the Diptychs. In its larger edition, it contains moreover all that is found in the Chasoslov, together with many other devotions, such as the Prayers before and after Holy Communion, a Service for Sunday and one for every other day of the Week, &c. The Irmologion contains those parts of the Service that are usually sung by the Choir, and notably the Irmi of the Canons, whence its name. The Octoëchos, the Menea, and the Triodia are Books containing exclusively ecclesiastical compositions, namely, the Canons, Stichera, Troparia &c. that make up the Commemorations for the whole year. They are used concurrently. The Octoëchos, or Book of
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3. The Books for the use of the Clergy
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There are moreover the Book of the Gospels and the Book of the Epistles, which, in the public worship, are used, the former by the Deacon, and the latter by the Reader.
Acathist. A term applied to certain hymns during the singing of which sitting is prohibited.
Condakion. A term the origin of which is uncertain. It is itself a verse which expresses briefly the purport of the whole Commemoration of any given Festival or occasion. Its proper place in ecclesiastical composition is after the Sixth Ode in a Canon, and it is usually followed by another
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Ectenia; A term applied to the Suffrages, because of their protracted character.
Exapostilarion. A verse preceding the Psalms of Praise at Matins, sung by one of the clergy who is sent out of his place into the middle of the Church to sing it.
Hypacoë. A term implying that the verse bearing its name should be listened to with particular attention.
Irmos. A verse that is the rhythmical model of others that follow it. Every Ode in a Canon is preceded by such a verse, which may, or may not, form an integral part of the particular theme of the Ode. See the Canon for Easter where the Irmi do, and the Canon for Holy Communion where they do not form such parts of their respective Odes. The Irmi in a Canon are the verses usually sung, while those that follow them may be read, or even omitted.
Katavasia. A verse sung at the conclusion of an Ode, frequently the Irmos of that Ode, when the Choirs descend from their places in the stalls into the middle of the Church to sing it.
Kathism. A term applied to certain lections and chants, principally of the Psalter, during which the people may sit.
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Prokimenon. A verse preceding (lit. lying before) the Lections from the holy Scriptures.
Stichera. A series of verses, usually ecclesiastically composed ones.
Troparion. A verse that is composed (lit. turns) upon a rhythmical model. It has however come to have a wider meaning, and, like Condakion (q. v.), or, together with this, serves briefly to commemorate any given occasion.
These terms are all of Greek origin, and are also used in Slavonic without translation.
A. The Prefatory Psalm. Page 2.
The Office of Vespers is always begun with this Psalm for the reason that it recounts the wonders of Creation, and is therefore a fitting beginning for the complete performance of a day's Divine Worship, which, commencing with Vespers, concludes with the celebration of Liturgy, in which the great act of Redemption is shewn forth.
B. The First Antiphon of the Psalter. Page 4. This is an abbreviation of the 1st Stasis of the 1st Kathism of the Psalter. Vide Chap. XXVII.
C. The "Lord, I have cried". Page 5. This is the proper Vesper Psalm. Its selection is obvious from the expression of
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D. The Evening Hymn to the Son of God. Page 8.
This is the proper Vesper Hymn of the Church. It is designated throughout this work, "The Tranquil Light", and is said to be the composition of the Martyr Athenogenes, A. D. 296.
E. The Prokimenon. Page 9.
This, as explained at page XXI, is a verse preceding Lections from the Scriptures. Here, though the singing of the Prokimenon is retained, the Lections, excepting on the Eves of Great Festivals, have fallen into disuse. When used their number varies, but it is generally three; for example, those for the Eves of the Sundays of Palms and Pentecost are respectively,
Of Palms, Of Pentecost.
1. Gen. XLIX. 1, 2, 8-12. 1. Num. XI. 16, 17, 24-29.
2. Soph. III. 14-19. 2. Joel II. 23-32.
3. Zach. IX. 9-15. 3. Ezek. XXXVI, 24-28.
On Easter Eve there are no less than fifteen Lections. Vide page 365, et seq.
F. The Stichera according to the day. Page 13.
These are verses in which the occasion of the day is further commemorated. In the Monasteries the singing of them on the Eve of a Great Festival is preceded by a procession
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G. The "Many mercies". Page 24.
The abbreviated form here given is that used in the Parish Churches. The "Many mercies" is sung on Sundays when the "Blessed are they that are undefiled". (Kathism 17) is not appointed to be read (Vide the Table on pages 478 and 479), and also on the Festivals printed in the Kalendar in capitals and italics.
H. The Gradual. Page 27.
This is the 1st Antiphon of the Graduals in Tone 4. The Graduals are common to all the Tones. For those in Tone 6 vide page 185.
I. The Canon. Page 33.
A brief indication of the composition of this is given in a foot note, but it may be well to remark that the Canon is, as the name implies, the ruling feature of all Commemorations. Every day throughout the year is provided with one or more, though, excepting in the Monasteries, they are not recited in full, their Irmi and Condakia, or even the Condakia alone, sufficing for their whole.
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J. The Psalms of Praise. Page 36.
To the singing of the verses of these with the conjoined Stichera the same remarks apply as to the "Lord, I have cried".
K. The Great Canon of S. Andrew of Crete. Page 62.
For the Irmi of this vide page 267, et seq.
L. Antiphons etc. Chap. XV.
Antiphons, Introits, Prokimena, Irmi of Odes IX, Communion Hymns, &c. not given in this Chap, will be found in Chap. XXIV.
M. Diptychs. Chap. XXVI.
This, though found in the Psalter, is rather a private than a public devotion. It may however be very fittingly used by a Christian on any occasion as opportunity serves.
N. The Kalendar. Chap. XXIX.
The arrangement of the Commemorations varies slightly in different Service Books, and even in different editions of the same Book. The arrangement here given is taken from an edition of the Molitvoslov published at Kiev in the reign of the Empress Elizabeth.
(needs greek text Char map won't copy to this page), 1866.
The Holy Bible. - English authorized version.
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The Holy Bible. - Translated from the Latin Vulgate. - London.
The Book of Common Prayer of the Church of England.
Св. Евангеліе - Моква, изд. 1885 и 1889.
Εύχολόγιον τό μέγα. - έν Βενετα, 1862.
Euchologion der orthodox-catholischen Kirche, von M. Rajewsky. - Wien, 1861-62.
A History of the Holy Eastern Church, General Introduction, by Dr. J. M. Neale. - London, 1850.
Прмололъ - Москва, 1877.
The Divine and Sacred Liturgies of our Fathers among the Saints, John Chrysostom and Basil the Great, by J. N. W. B. Robertson. - London, 1886.
The Divine Liturgy of our Father among the Saints, John Chrysostom. - London, 1866.
The Divine Liturgies of our holy Fathers, John the Goldenmouthed (S. Chrysostom) and Basil the Great. - London, 1865.
Die göttlichen Liturgieen unserer heiligen Väter, Johannes Chrysostomos, Basilios des Grossen, und Gregorios Dialogos, von Alexios Maltzew. - Berlin, 1890.
Manuel de Prières à l'ésage des Chrétiens de l'église orthodoxe catholique d'Orient, par J. Wassilieff. - Paris 1862.
Manuscript translations of the All-Night Vigil, the Office for Holy Communion, the Passion
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Молитвословъ - Санєтпетербургъ, 1879. — Кіевъ, circa 1760.
Сокращенний Молитвословъ - Санктпетебугъ 1873.
The New Testament. - Revised English version. — Oxford, 1881.
Новый Завђтъ. - Кіевъ, 1880.
Сокращенный Обиходъ Нотаго Пђнія — Москва, 1863.
Office for the Load's Day, as prescribed by the Orthodox Greek Church. - London, 1880.
Offices from the Service Books of the Holy Eastern Church, by Dr. R. F. Littledale. - London, 1863.
Όχτώηχς - έν Βεντία, 1865.
The Oriental Church Magazine. - The Nocturnal Service. - New York, 1879.
Ή Παλαιά Διαθήχη χατά τούς Έβδομήχοντα. - Londini.
Псалтиръ малая - Кіевъ, circa 1817.
The Rites and Ceremonies of the Greek Church in Russia, by Dr. J. G. King. — London, 1772
The Septuagint Version of the Old Testament in English, by Sir Lancelot Charles Lee Brenton, Bart. - London, 1844.
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Сдужебникъ - Санктпетбугъ, 1867.
Σύνοψις - έν Κωνστατινουπόλι, 1877.
Тріодъ постная. - Москва, 1745.
Кратное Ученіе о святомъ храмђ, xpairfe, свяженно-церковно-служителяхъ,богослуженіи и богослужебныхъ книгахъ православной Русской Церкви. - Санктпербургъ, 1863.
Часослвъ. - Санктпетербургъ, 1867.
Ώρολόγιον τό μέγα. - έν Βενετία, 1868.
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Page 4, line 2, for siek, read sick.
„ 8, „ 14,for plenteons, read plenteous.
,, 12, „ 29,for he, read be.
„ 22, „ 26,for desolute, read desolate.
„ 31, „ 22,for And repeateth, read And repeateth.
„ 43, „ 12,for occassion, read occasion.
„ 47, „ 18,for Thee, read Thou.
„ 48, „ 7,for became, read become.
„ „ „ 8,omit the word, whom.
„ 55, „ 11,for Vtde, read Vide.
„ 65, „ 25,for come, read came.
„ 91, „ 25,for strenghtened, read strengthened.
„ 103, „15,for for o, read on.
„ 115, „ 24,for God-head, read Godhead.
„ 132, „ 15,after the word, substituted, add the words, on Week Days.
„ 134, „ 6,for be, read he.
„ 145 „ 12,for hand-maiden,read handmaiden.
„ 148 „ 16,for hand-maid,read handmaid.
„ 208 „ 19,for ceas—, read cease—.
„ 216, „ 10,for salvaton, read salvation.
„ 242, „ 7,for jugdment, read judgment.
„ 322, „ 8,for aquaintance, read acquaintance.
„ 349, lines 20 and 21,for hy, read by.
„ 355, line 20,for annointed, read anointed.
„ 380, „ 2,for wax, read wax.
„ 466, „ 1,for fcr, read for.
There are a few other trifling obvious errors, principally in the punctuation, owing to the distance from the press at which the proofs were corrected.
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Chap. Page I. The All-Night Vigil as held on the Eve of a Festival when the Great Vespers and the Great Matins are conjoined ..........1 II. The Great Vespers as said on the Eve of a Festival when a Vigil is not held...........44 III. The Nocturns on Sundays ....45
IV. The Great Matins as said on a Festival when a Vigil is not held...........52
V. The Little Daily Vespers........55
VI. The Great Compline........62
VII. The Little Compline........82
VIII. The Daily Nocturns........85
IX. The Daily Matins.......... 94
X. The First Hour, or Prime .........108
XI The Third Hour, or Terce.........113
XII. The Sixth Hour, or Sext........116
XIII. The Ninth Hour, or None.......120
XIV. The Pro-Liturgy Service, called, The Typica........124
XV. At the Liturgies of Saint Chrysostom and Saint Basil........130
XVI. At the Liturgy of the Presanctified........166
XVII. Sunday Service in the Sixth Tone.........179
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Chap. Page
XVIII. Penitential Service to our Lord Jesus Christ.......203
XIX. The Office for the Holy Communion of the Divine Mystery of the Body and Blood of Christ.........221
XX. Extracts from the Lenten Triodion......260
XXI. Extracts from the Ferial Triodion, or Pentecostarion........378
XXII. Troparia &c. in the 8 Tones for Sundays.........417
XXIII. Troparia &c. for Week Days........426
XXIV. Troparia &c. for the Festivals of the Lord and of the Holy Mother of God, and for some others throughout the Year.....433
XXV. Troparia and Condakia common for the Saints.........461
XXVI. Diptychs, or Remembrancer........471
XXVII. Of the Recitation of the Psalter........476
XXVIII. Table of Epistle and Gospel Lessons.........480
XXIX. The Kalendar.........490
XXX. An Almanack for 50 Years........522
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I was glad when they said unto me, We will go into the house of the Lord.
Psalm 121 (122).
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