The Description of the Liturgy of the Presanctified Gifts in the Typikon of Mâr Saba, a Reminiscence of Byzantinisation?

Abstract

This article deals with the description of the Liturgy of the Presanctified Gifts in the Byzantine liturgical book known as the Typikon of Mâr Saba. This description is well preserved from its oldest known Greek testimonies until at least the 13th century. It is notable that this liturgical celebration is the only one depicted in the book that involves the Eucharist. In the article, some partially unedited fragments of the Greek text of three testimonies are presented and analysed, and some reflections and questions are collected at the end in an attempt to shed light on the historical development of this text, which is crucial to our understanding of the history of Byzantine liturgy.

1. Introduction

The aim of this article1 is to review important testimonies about the adoption and adaptation of the Byzantine (or rather Constantinopolitan) Liturgy of the Presanctified Gifts in the Greek manuscripts of the so-called Typikon of Mâr Saba. The Liturgy of the Presanctified Gifts2 has already been the subject of studies in the past by important scholars in the field of the history of Byzantine Liturgy. In his 2009 study, Stefanos Alexopoulos included information on this subject gathered mainly from various Euchologia and also from some Typika. In the present paper, I concentrate, from the perspective of the internal analysis of the text of the Typikon, on questions that arise from the presence of a rather detailed description of this liturgical celebration—the only description of the course of any liturgical celebration involving the Eucharist3—in the diverse variants of the text of the Typikon between the 11th and 13th centuries. The article is structured as follows: a brief introduction to the subject, presentation of the (partially unedited) testimonies, analysis, and conclusion.

A few words about the process called the Byzantinisation, or, in the terminology of Heinzgerd Brakmann, the Constantinopolitisation of the Hierosolymitan and Palestinian liturgies, are needed in order to contextualise the present study. The process was already thoroughly described and demonstrated by Robert F. Taft (1992), Stefano Parenti (2014), and Galadza (2018) and consisted of the introduction of mainly Constantinopolitan elements into the Hierosolymitan cathedral and Palestinian monastic liturgy. For our present study, I concentrate specifically on the monastic traditions. The liturgy adopted from Constantinople before the year 1000 was adapted in Palestine to the customs of the monastic communities there, resulting in a new synthesis of liturgical elements, which is described in the research as “new Sabaite” or “neo-Sabaite”, after the important Palestinian monastic centre, the Great Lavra of Sabas, near Jerusalem.4 Here, I refer to it, for the sake of abbreviation, by its well-known Syriac name, Mâr Saba.

The liturgical Typikon of Mâr Saba, a handbook governing the liturgical life of a monastery during the whole liturgical year, is the written reflection of the Byzantinisation process, combining and coordinating elements from different origins. The text of the Typikon was widely disseminated in the Orthodox monastic communities of the Near East in the 12th and 13th centuries. According to my ongoing research, this text soon reached West Asia Minor and was adopted in monasteries that had close links to the capital, especially after the Conquest of Constantinople by the Crusaders and the establishment of the Byzantine court in Nicaea from 1204 onwards. From these encounters, as well as from the no less important adaptations to the liturgical and literary trends of the capital, came the recension of the text that received the widest circulation: the so-called Constantinopolitan recension.

There are many aspects of the process called Byzantinisation in the liturgical book known as the Typikon of Mâr Saba that deserve closer attention. In this article, I deal with one of them: the presence of a description of the Liturgy of the Presanctified Gifts (from now on PRES)5 in all of the oldest known Greek manuscripts of the Typikon, and its continuity in the textus receptus of this liturgical book until at least the 13th c. PRES has already been thoroughly studied by Stefanos Alexopoulos (2009), who also studied in the context of his research the oldest witnesses of the Typikon of Mâr Saba, such as the codices Sinai, Monê tês Hagias Aikaterinês, MS Greek 1096 (12th to 13th c., from now on Sin 1096) and 1097 (AD 1214, from now on Sin 1097). Here, I provide an internal analysis of the textual transmission of the Typikon and an edition of the most significant fragments of three codices of the Typikon, namely the two above-mentioned Sinaitica and the codex Weimar, Herzogin Anna Amalia Bibliothek, MS Greek Q 740 (AD 1266, from now on Vimar Q 740), the critical edition of which was the subject of my PhD thesis.6

In this article, I present the Greek text of the three testimonies with an English translation (partially commented in situ)7, each time followed by an explanatory table of the elements present in the Greek fragments and the most important bibliographical references. The most relevant Greek termini can be consulted in the Glossary in Appendix A. In the semi-diplomatic editions provided in the second part of the article (left column) the following symbols are used: vertical lines (|) indicate the passage from one line to another in the manuscripts; a double vertical line (‖) indicates a change of folio; an ellipsis (…) indicates parts of the text no longer readable, completely or partially erased; angle brackets (〈…〉) indicate conjectures at passages where the manuscripts are difficult to read; square brackets ([…]) are used for comments, such as indications of biblical quotations8; superscripted asterisks (*) indicate a passage edited elsewhere (the parallel edition is indicated in the footnotes); superscript letters and numbers correspond to the segments marked with the same letters and numbers in the explanatory tables (for longer text segments describing a rite or else, the superscript letters and numbers enclose the text). In the right column, i.e., the translations, square brackets ([…]) are used again for comments; curly brackets ({…}) supply translation of implicit parts of the Greek text, and the superscript letters and numbers corresponding to the segments in the explanatory tables are repeated. Transcribed Greek words are written in italics throughout the article (liturgical book and celebration names are additionally capitalised, as well as the incipits of prayers, hymns, etc.).

2. Testimonies in the Greek Manuscripts of the Typikon—Sin 1096, Sin 1097, and Vimar Q 740

In this segment of the article, I present the Greek text of two passages of the witnesses, divided between the tables 1.A to 1.C (First Fragments) and tables 2.A to 2.C (Second Fragments), these ones each time followed by an explanatory table of the elements present in the Greek fragments and the most important bibliographical references (tables 3.A to 3.C).

The oldest known Greek versions of the text of the Typikon are very meagre about the main Byzantine Liturgies, i.e., the Liturgy of John Chrysostom (from now on CHRYS) and of Basil of Caesarea (from now on BAS). There is a succinct explanation within the introductory parts of the text, common to the three analysed witnesses, that states that during the Sundays of Great Lent and on the eves of the Lord’s Great Feasts, BAS is to be celebrated; PRES is celebrated during Great Lent, while CHRYS is to be celebrated during the rest of the year:

1.A. Sin 1096 14r–v
Περὶ τῶν ἁγίων λειτουργιῶν. Aἱ δὲ ἁγίαι λειτουργίαι ἐν ταῖς Κυριακαῖς τῆς | Μεγάλης Τεσσαρακοστῆς καὶ ἐν ταῖς νηστείαις τῶν δεσποτικῶν ‖ ἑορτῶν· ὅτε δηλονότι ἐστὶν 〈Θ̅ ὥρα〉 τοῦ ἁγίου Βασιλείου | ἡ λειτουργία τελεῖται, ὡσαύτως καὶ εἰς | τὴν μνήμην αὐτοῦ. Ἐν δὲ ταῖς λοιπαῖς ἡμέραις τοῦ χρόνου ἡ λειτουργία τε|λεῖται τοῦ Χρυσοστόμου. Ἡ δὲ προηγι|ασμένη ἐν τῇ Μεγάλῃ Τεσσαρακοστῇ.	About the holy liturgies. The Holy Liturgies [hagiai leitourgiai] of the Sundays of Great Lent and of the fasting days before the feasts of the Lord: namely, when it is the 9th Hour, the Liturgy [leitourgia] of Saint Basileios has to be celebrated, as well as on the day of his memory. During the rest of the days of the year the Liturgy [leitourgia] of {Ioannês} Chrysostomos. But the Liturgy of the Presanctified Gifts [proêgiasmenê] during Great Lent.
1.B. Sin 1097 16v
Ἰστέον ὅτι ἐν ταῖς Κυριακαῖς | τῆς Μεγάλης Τεσσαρακοστῆς καὶ ἐν ταῖς νηστείαις τῶν δεσποτικῶν ἑορτῶν, τοῦ ἁγίου ‖ Μεγάλου Βασιλείου ἡ λ[ε]ιτουργία τελεῖται, ὡσαύτως καὶ εἰς τὴν μνήμην αὐτοῦ. | Ἡ δὲ προηγιασμένη ἔχει τὴν ἰδίαν ἀκολουθίαν. Τὰς δὲ λοιπὰς ἡμέρας | τοῦ ὅλου ἐνιαυτοῦ τοῦ Χρυσοστόμου.	One must know that on the Sundays of Great Lent and of the fasting days before the feasts of the Lord, the Liturgy of Saint Basileios the Great has to be celebrated, as well as on the day of his memory. The Liturgy of the Presanctified Gifts [proêgiasmenê] has its own Service [akolouthia]. On all of the other days of the whole year [the Liturgy] of {Ioannês} Chrysostomos [has to be celebrated].
1.C. Vimar Q 740 15r
Ἰστέον ὅτι ἐν ταῖς Κυριακαῖς τῆς Μεγάλης Τεσσαρακοστῆς καὶ ἐν ταῖς νηστείαις τῶν δεσποτικῶν ἑορτῶν ἡ τοῦ Μεγάλου Βασιλείου λειτουργία τελεῖται, ὡσαύτως καὶ ἐν τῇ μνήμῃ αὐτοῦ. Ἡ δὲ προηγιασμένη κέκτηται ἰδίαν ἀκολουθίαν. Τὰς δὲ λοιπὰς ἡμέρας τοῦ ὅλου ἐνιαυτοῦ ἡ τοῦ ἁγίου Ἰωάννου τοῦ Χρυσοστόμου λειτουργία τελεῖται.	One must know that on the Sundays of Great Lent and of the fasting days before the feasts of the Lord, the Liturgy of Basileios the Great has to be celebrated, as well as on the day of his memory. The Liturgy of the Presanctified Gifts [proêgiasmenê] has its own Service [akolouthia]. On all of the other days of the whole year the Liturgy of saint Ioannês Chrysostomos has to be celebrated.

It should be noted that the term [theiai or hagiai] leitourgia is exclusively used to refer to the Eucharistic Liturgy throughout the text of the Sabaitic Typikon (as seen in the above-presented fragments)9 and that the Eucharistic Liturgy is often mentioned without specification of which one of the formularies are to be used, with CHRYS or BAS explicitly named on fewer occasions.10 PRES is also cited explicitly in some passages of the text.11 Regarding the fragments presented in this article, PRES is often called with the singular feminine adjective προηγιασμένη [proêgiasmenê], implying most probably the singular feminine noun leitourgia, i.e., Eucharistic Liturgy. This can be seen in fragments 1.A., 1.B., 1.C., 2.A., 2.B. (here explicitly called προηγιασμένη λειτουργία, twice), as well as in another fragment of Vimar Q 740 (see infra fn. 46), where PRES is explicitly called “Holy Liturgy of the Presanctified {Gifts}” (θεία λειτουργία τῶν προηγιασμένων). For clarity reasons, proêgiasmenê is consistently translated as Liturgy of the Presanctified Gifts throughout the article. On the other hand, PRES is also called with the plural neuter adjective προηγιασμένα [proêgiasmena], implying most probably the plural neuter noun dôra, i.e., “{Holy} Gifts”, and often accompanied by the term akolouthia, i.e., “liturgical service”. This can be seen in fragments 2.A. (ἀκολουθία τῶν προηγιασμένων), 2.B. (three occurrences, two of them ἀκολουθία τῶν προηγιασμένων), 2.C. (four occurrences, three of them ἀκολουθία τῶν προηγιασμένων). Therefore, proêgiasmena is consistently translated as Service of the Presanctified Gifts throughout the article. As stated above, this is the only liturgical celebration involving the Eucharist, whose course is described in some detail in the whole text of the Typikon. The next fragments present this description of PRES.

2.A. Sin 1097 9v–10r12

Oὕτως τελεῖται ὅταν | λειτουργία οὐ γίνεται· ταῦτα δὲ οὕτως τελεοῦνται τῇ Δευτέρᾳ καὶ | τῇ Τρίτῃ τῆς A̅ ἑβδομάδος διὰ τὸ μὴ γίνεσθαι λειτουργία. | aΛειτουργία γὰρ ἕως τῇ Τετράδι οὐ γίνεται διὰ τὸ ἐκ παραδόσεως πάσαν τὴν {ἀδελφότητα} | νηστεύειν (οἱ δὲ δυνάμενοι καὶ ἕως τῇ Παρασκευῇ).a Ἀκολουθία τῆς προηγιασμένης.  Τῇ Τετράδι ἑσπέρας ἀρχόμεθα τὸ ἑσπερινὸν ὡς προεγράφη | καὶ πληρούμεν τὸ Εὐλόγει ἡ ψυχή μου [Ps. 103,1]b, συναπτὴν καὶ εὐχὰς τοῦ λυχνικοῦc. Εἶτα στιχολογοῦμεν | τὰ Πρὸς Κύριον [Ps. 119,1] καὶ τὰ δὲ ἀντίφωνα, μετανοίας Γ̅· Ἔτι καὶ ἔτι καὶ ευχή,d εἶτα τὸ Κύριε, ἐκέκραξα [Ps. 140,1] καὶ θυμιᾷe.1 ὁ ἱερεύς, οὐ μέν τοι ἀλλάζει. Ψά|λλομεν δὲ e.2στιχηρά· πρώτον τὸ ἰδιόμελον, δεύτερον, ἔπειτα τὰ προσ|ὅμοια τοῦ κυροῦ Ἰωσήφ, πρὸς μίαν τὰ δύο, καὶ τοῦ κυροῦ Θεοδώρου τὸ ἕτερον, | δευτεροῦντες αυτό, εἶτα τοῦ μηναίου καὶ μαρτυρικὸν πρὸς τὸν ἦχον τοῦ μηναίου | καὶ θεοτοκίν.e.2 Ἂπὸ δὲ τὸν στίχον τὸ Aἰνεῖτε τὸν Κύριον πάντα τὰ ἔθνη, [Ps. 116,1] ἀλλάζει | ὁ ἱερεὺς καὶ ποιεῖ τὴν τῶν ἁγίων δώρων πρόθεσινe.3 καὶ γίνεται fεἴ|σοδος μετὰ κηροῦ καὶ θυμιατοῦ, τὸ Φῶς ἱλαρόνf, ἀναγνώσματα | καὶ μετὰ τὸ πλήρωμα τῆς Γενέσεωςg, λαβῶν θυμιατὸν | ὁ ἱερεὺς καὶ λαμπάδα ἐξέρχεται τοῦ θυσιαστηρίου καὶ ἐκφωνεῖ· Φῶς Χριστοῦ φαίνει πᾶσιh, εἶτα Παροιμιῶνi καὶ οὕ|τως τὸ Κατευθυνθήτω [Ps. 140,2], πλάγιος Β̅, στιχηρά, Κύριε, ἐκέκραξα [Ps. 140,1], στίχος Β̅· Θοῦ, Κύριε, φυλακήν [Ps. 140,3], στίχος Γ̅· Μὴ ἐκκλίνῃς [Ps. 140,4α], ἕως Oὐ μὴ συνδιάσω [Ps. 140,4β].j Ἰστέον δὲ ὅταν ψάλλεται τὸ Κατευθυνθήτω | κείμεθα ἕως γόνυ προσευχόμενοι, καὶ ὅτε ἡμεῖς ἀναστῶμεν | καὶ ψάλλομεν, πίπτει ὁ ψάλτης καὶ αὐτὸς προσευχόμενος. Εἶτα ἡ ἀ‖κολουθία τῶν προηγιασμένων.  Εἰδέναι χρὴ ὅτι μετὰ τὴν πρόοδον τῶν ἁγίων δώρων πληρουμένου τοῦ Νῦν | αἱ δυνάμεις,k ἐπαίρει ὁ ἱερεὺς τὰ καλύμματα ἀπὸ τὰ ἅγια | δῶρα καὶ σκεπάζει αὐτὰ τὴν ἀναφοράνl. *Ὅτε δὲ βού|λεται ὑψῶσαι τὸν ἄρτον, ἐπαίρει τὴν ἀναφορὰν | καὶ λαβῶν τὸν ἄρτον ὑψοὶ λέγων· Τὰ προηγιασμένα ἅγια τοῖς ἁγίοις,m*13 κοικωνικόν· Γεύσασθε καὶ ἴδετε [Ps. 33,9]n, μετὰ | δὲ τὸ μεταλαβεῖν λέγει εὐχὴν ὀπισθάμβωνονo. | Oὕτως δεῖ ποιεῖν πάσαν τὴν Μεγάλην Τεσσαρακοστὴν ὅτε γίνεται λειτουργία, τύπος γὰρ ἐστὶ τοῦ λειτουργεῖν καθ’ ἑσκάστην ἡμέραν, τὰ δὲ δια|κονικὰ τῶν φωτιζομένων καὶ αἱ εὐχαί ἀπὸ τῇ Τετράδι τῆς Μεσονηστίμουp.1 | λέγονται, τὸ δὲ Φῶς Χριστοῦ φαίνει πᾶσι ὅλην τὴν Τεσσαρακοστὴνp.2 λέγεται.

In this way14 it will be celebrated when there is no Eucharistic Liturgy [leitourgia], i.e., on Monday and Tuesday of the 1st Week {of Great Lent} because the Liturgy is not celebrated. aThe Eucharist [leitourgia] will not be celebrated until Wednesday because of the traditional fasting of the whole brotherhood (the ones who can also {fast} until Friday).a  The Service [akolouthia] of the Liturgy of the Presanctified Gifts [proêgiasmenê].  On Wednesday evening we begin Vespers [hesperinon] as written above and we complete {the proemial psalm} “Bless, my soul” [Ps. 103 (104)]b, with the short litany [synaptê] and the prayers of the lychnikonc. Then, we recite “To the Lord” [incipit of the 18th kathisma, Ps. 119 (120) to 133 (134)], {accompanied by} three prostrations [metanoiai], {followed by} “Again and again” [i.e., a short litany, synaptê] and prayerd. Then, e.1“O Lord, I call upon you” [Ps. 140,1 (141,1), Kyrie, ekekraxa] {takes place}, and the priest incenses, without changing {vestments}e.1; we sing e.2the stichêra: first, the idiomelon, repeated; then, the prosomoia of Iosêph [cf. Triôdion Rome (1879), p. 130], each two once, and the other one of Theodôros [cf. Triôdion Rome (1879), p. 130], singing it twice; then, {stichêra} of the Mênaion and one martyrikon according to the tone of {the stichêra of} the Mênaion, and a theotokione.2. At the verse “Praise the Lord, all nations!” [Ps. 116,1 (117,1), penultimate verse of Kyrie, ekekraxa] the priest changes [his vestments], and makes the prothesis of the Holy Giftse.3, and then their fentrance [eisodos] takes place, accompanied by candles and the thurible, {and the hymn} “O gladsome light” [Phôs hilaron]f; then, the readings {take place}, and, after completing the reading from Genesisg, the priest, taking the thurible and a candle, goes out from the sanctuary and calls: “The light of Christ enlightens all!”h. Then, the reading from Proverbsi and j{the rite of} “Let {my prayer} be counted” [Ps. 140,2 (141,2), Kateuthynthêto] {take place}, singing the verses in the 2nd plagial tone, the stichêra {being}: 1st verse: “O Lord, I call upon you” [Ps. 140,1 (141,1)]; 2nd verse: “Set a guard, O Lord,” [Ps. 140,3 (141,3)]; 3rd verse: “Do not let my heart incline” [Ps. 140,4α (141,4α)], until “Let me not eat” [Ps. 140,4β (141,4β)]. One must know that when Kateuthynthêto is sung, we kneel praying, and when we rise, the cantor kneels, also prayingj. Afterwards the Service [akolouthia] of the Presanctified Gifts [proêgiasmena] begins.  One must know that, after kthe entrance [proodos] of the Holy Gifts and {the hymn} “Now the powers”k, the priest takes the covers from the Holy Gifts and covers them with the anaphoral. When he wants to elevate the Holy Bread, he takes off the anaphora, and, taking the Holy Bread, says: “The Presanctified holy Gifts are for the holy ones!”m. Then, the koinonikon “Taste and see” [Ps. 33,9α (34,8α)]n {is sung}. After taking Communion he says the Opisthambônos Prayero.  In this way it has to be done during the whole of Great Lent, when the Eucharist is celebrated; this is the model for the liturgy each day; in addition, p.1the diakonika and the prayers for the Phôtizomenoi are to be said from the Wednesday of Mid-fast, and p.2{the exclamation} “The light of Christ enlightens all!” during the whole of Lentp.2.

Tables 3.A to 3.C: Explanatory Tables of Fragments 2.A to 2.C

These explanatory tables (3.A to 3.C) are organised according to the division of the liturgical elements of PRES in the analysis of Alexopoulos (2009), i.e., (I.) Vespers (hesperinos), (II.) Readings (anagnôsmata), (III.) Litanies (litaneiai), and (IV.) Communion (koinônia), as well as according to the appearance of the groups of liturgical elements in the texts. The letters correspond to the superscript letters in the three fragments in tables 2.A. to 2.C. In the second column, citations of the parallel passages in the available most authoritative editions of the text of PRES (indicated with =) are provided, including the explanations also in (Alexopoulos 2009) and elsewhere (indicated with +). The other two columns provide an overview of the parallel passages between the three compared fragments referring to the parallel passages in the other two tables.

3.A. Explanatory table of Fragment 2.A
Sin 1097	Bibliography	Sin 1096	Vimar Q 740
a. Explanation about when PRES must be celebrated; PRES will be celebrated Wednesday, Thursday, and Friday.		a	a
I. Vespers (hesperinos)
b. Proemial Ps. (Ps. 103 [104])	= (Phountoulês 1979, pp. 165–68) + (Alexopoulos 2009, pp. 135–36)	-	-
c. Short Litany (synaptê) and Prayers of the lychnikon15	= (Phountoulês 1979, pp. 168–71, 174–75, 178–79, 182–83) + (Alexopoulos 2009, pp. 136–46)	-	-
d. 18th kathisma of the Psalter and Short Litany (synaptê) after each antiphônon16	= (Phountoulês 1979, pp. 171–74, 175–78, 179–82) + (Alexopoulos 2009, pp. 146–49)	b	b
e.1. Kyrie, ekekraxa, and Incensation	= (Phountoulês 1979, pp. 183–88) + (Alexopoulos 2009, pp. 149–52, 157–64)	c and d	c
e.2. Stichêra (idiomelon, prosomoia from Triôdion and Mênaion, martyrikon and theotokion)	= (Phountoulês 1979, pp. 185–88) + (Alexopoulos 2009, pp. 149–52)	c	c
e.3. (by the end of Kyrie, ekekraxa) Change of the Vestments of the Priest and Prothesis	= (Trembelas 1935, p. 199; Môraitês 1955, pp. 6756–683) + (Alexopoulos 2009, pp. 157–64)	d	-
f. Little Entrance (with candle and thurible) and Phôs hilaron	= (Phountoulês 1979, pp. 188–89) + (Alexopoulos 2009, pp. 149–52)	e	d
II. Readings (anagnôsmata)
g. Genesis17	= (Phountoulês 1979, pp. 189–90)	f	e
h. Phôs Christou	= (Trembelas 1935, p. 206; Môraitês 1955, p. 7092; Phountoulês 1979, p. 191) + (Alexopoulos 2009, pp. 167–83)	g.2	f
i. Proverbs18	= (Phountoulês 1979, pp. 191–92)	h	g
j. Kateuthynthêto (with instructions)	= (Phountoulês 1979, p. 192) + (Alexopoulos 2009, pp. 183–93)	i	h
III. Litanies (litaneiai)
[p.1. Litanies and Prayers for the Phôtizomenoi]19	= (Trembelas 1935, pp. 20811–1117; Môraitês 1955, pp. 72122–4158; Phountoulês 1979, pp. 196–97, 471–72 [HagPRES]) + (Alexopoulos 2009, pp. 207–14)	t	r
IV. Communion (koinônia)
k. Great Entrance20 and Hymn Nyn hai dynameis21	= (Trembelas 1935, p. 21331; Môraitês 1955, p. 6026; Phountoulês 1979, p. 199) + (Alexopoulos 2009, pp. 225–32)	k	j
l. Covering of the Holy Gifts (anaphora)	= (Phountoulês 1979, p. 474 [HagPRES])22 + (Alexopoulos 2009, pp. 248–52)	l	k
m. Uncovering of the Gifts, Elevation, and Invitation to Communion I: Ta proêgiasmena hagia	= (Trembelas 1935, p. 21727; Môraitês 1955, p. 5778; Phountoulês 1979, p. 204) + (Arranz 1981, pp. 343–44(7.); Alexopoulos 2009, pp. 248–53)	m	l
n. Communion Psalm (koinônikon, Ps. 33,9α [34,8α])	= (Môraitês 1955, p. 76198; Phountoulês 1979, p. 204; Taft 1997, p. 113, Nr. 13) + (Alexopoulos 2009, pp. 253–56)	p	m
o. Opisthambônos Prayer23	= (Phountoulês 1979, pp. 207–8) + (Alexopoulos 2009, pp. 274–78)	-	p
V. Additional Instructions
p. Instructions: 1. about the Introduction of the Litanies and Prayers for the Phôtizomenoi from the Middle of Great Lent; 2. about the Hymn Phôs Christou (s. supra g.)		t	r

2.B. Sin 1096 163r–v24

… Aὕτη ἡ ἀκολουθία γί|νεται τοῦ λυχνικοῦ μὴ ὄντων προηγι|ασμένων. Oὐ γὰρ παρελάβομεν ποιεῖν λειτουργίαν | προηγιασμένων τῇ Δευτέρᾳ ἢ τῇ Τρίτῃ διὰ τὸ νηστεύειν | ἐκ παραδόσεως πᾶσαν τὴν ἀδελφότητα (οἱ δὲ δυνά|μενοι καὶ μέχρι τῆς Παρασκευῆς νήστεις δια|μένουσιν).a Ὅτε δὲ γίνεται προηγιασμένη λει|τουργία, ἤγουν τῇ Τετράδι, τῇ Πέμπτῃ καὶ τῇ Παρασκευῇ, ποιεῖ ὁ | ἱερεὺς ἐν ἑκάστῳ ἀντιφώνῳ τῆς στι|χολογίας μικρὰν συναπτήνb. Εἰς δὲ τὸ Κύριε, ἐκέκραξα [Ps. 140,1] ἱστῶμεν Ι̅ | εἰς τὸν ἦχον τοῦ ἰδιομέλου τῆς ἡμέρας καὶ δευτεροῦντες | αὐτό. Εἶτα ψάλλομεν τὰ τοῦ τριῳδίου καὶ | μετὰ ταῦτα τὸ μηναίον, Δόξα πρὸς τὸν ἦχον τοῦ μηναίου καὶ | ψάλλομεν τὸ μαρτυρικόν, Καὶ νῦν θεοτοκίον.c *Ὁ δὲ ἱερεὺς μετὰ ‖ τὸ θυμάσαι κατὰ τὸν τύπον καὶ ὑπὸ|στρέψαι, οὐκ εἰσέρχεται εἰς τὸ ἅγιον βῆμα, | ἀλλὰ ἀπέρχεται εἰς τὸ διακονικὸν καὶ θυ|μιᾷ καὶ κρεμᾷ εκεῖσε τὸν θυμιατὸν καὶ | καὶ ἀλλάσσει καὶ εὐτρεπίζει τὰ ἅγια δῶρα.d Ἀρξα|μένων δὲ ἡμῶν ψάλλειν τὸ θ{εοτοκίον} εἰσοδεύει κρατῶν τὸν θυμιατὸν μόνον προπο|ρευομένης τῆς λαμπάδος,e* εἶτα λέγει *Σοφία, | ὀρθοί,* ἡμεῖς Φῶς ἱλαρὸν καὶ γίνηται καθέ|δρα,e τὸ προκείμενον, ἡ Γένεσις,f τὸ προκείμενον καὶ ἐκφωνεῖ Κελεύσατε καὶ ἀνιστάμεθα.g.1 Ὁ δὲ | ἱερεὺς λαμβάνει τὸν θυμιατὸν καὶ τὸ κηρίον εἰς τὴν δεξιὰν αὐτοῦ χεῖρα καὶ | ἵσταται κατενώπιον τῆς ἁγίας τραπέζης καὶ | λέγει· Σοφία, ὀρθοί, Φῶς Χριστοῦ φαίνει πᾶσι,g.2 | καὶ σφραγίζει σταυροειδῶς καὶ λέγει ὁ ψάλτης | Παροιμιῶν τὸ ἀνάγνωσμαh *καὶ μετὰ τὸ πληρῶσαι25 ὁ ἱερεύς· | Εἰρήνη, Σοφία, καὶ ψάλλομεν τὸ Κατευ|θυνθήτω [Ps. 140,2],* στίχος A̅· Κύριε, ἐκέκραξα, στίχος Β̅· Θοῦ, | Κύριε, φυλακήν, στίχος Γ̅· Μὴ ἐκκλίνῃς τὴν | καρδίαν. Ὅτε δὲ ψάλλει ὁ ψάλτης, ἡμεῖς πίπτο|μεν ἐπὶ γόνυ, ὅτε δὲ ἡμεῖς ἀναστῶμεν καὶ ψάλ‖λομεν, πίπτει αὐτὸς ἐπὶ γόνυ.i Εἶτα λέγει | *ὁ ἱερεὺς τὰς αἰτήσεις τῆς ἐκτενῆςj, ἡμεῖς | δὲ βάλλομεν μετανοίας Γ̅* καὶ γίνεται ἡ ἀκολουθία τῶν | προηγιασμένων.  Εἰς δὲ τὴν πρόοδον τῶν ἁγἰων δώρων πληρωθέντος τοῦ Νῦν αἱ δυνάμεις | πάλιν βάλλομεν μετανοίας τρεῖς ἀσκεπεῖς ὄντες.k Ὁ | δὲ ἱερεὺς λαμβάνει τὰ καλύμματα καὶ | σκεπάζει τὴν ἀναφοράν.1 Ὅτε δὲ μέλλει | ὑψῶσαι τὸν ἅγιον ἄρτον, ἐπαίρει τὴν ἀνα|φορὰν καὶ ὑψῶν λέγει· Πρόσχωμεν, Τὰ προηγι|ασμένα ἅγια τοῖς ἁγίοις,m.1 *ἡμεῖς· Εἷς ἅγιος,m.226 ὁ ἱερεύς· | Ἔτι δεόμεθα ὑπὲρ τοῦ δούλου τοῦ Θεοῦ [Ἰωάννου] ἀρχιπρεσβυτέρου27 καὶ πάσης τῆς ἐν Χριστῷ | ἀδελφότητος ἡμῶν, τὸ Κύριε, ἐλέησον Ι̅Β̅ καὶ | μετάνοιας Γ̅.n Εἶθ’ οὕτως κατακλᾷ τὰ ἅγια καὶ ἑνοῖ | τῷ ἁγίῳ ποτηρίῳ,o κοινωνικόν· Γεύσασθε καὶ ἴδετε,p ἀντὶ δὲ τοῦ Πληρωθήτω λέγει· Εὐχαρι|στοῦμέν σοι, Χριστὲ ὁ Θεός,q καὶ ἀντὶ τὸ Eἴη τὸ28 | ὄνομα Κυρίου εὐλογημένον [Iob 1,21β] {…}29r Oἱ δὲ μεταλαμβάνοντες | διακλύονται ὕδωρ.s*  Δεῖ δὲ εἰδέναι ὅτι τὰ ‖ διακονικὰ τῶν φωτιζομένων καὶ ἡ εὐχὴ ἀπὸ τῆς Τετάρτης τῆς Μεσονηστίμου ἐν τῇ ἀκολουθίᾳ τῶν προηγιασμένων προστίθενται,t καὶ | οὕτως μὲν γίνηται ἡ ἀκολουθία τῆς Θ̅ ὥρας, τοῦ ἑσπερινοῦ καὶ τῶν προηγιασμένων.

… This Service [akolouthia] of the lychnikon30 is to be celebrated when there is no {Service of the} Presanctified Gifts [proêgiasmena]. aWe have not received {the tradition} to celebrate the Liturgy of the Presanctified Gifts [proêgiasmenê leitourgia] on Monday or on Tuesday because of the traditional fasting of the whole brotherhood (the ones who can fast also until Friday)a. When the Liturgy of the Presanctified Gifts [proêgiasmenê leitourgia] is celebrated, i.e., on Wednesday, Thursday and Friday, bthe priest prays after each antiphon of the stichologia a small litany {mikrê synaptê}b. cWhen “O Lord, I call upon you” [Ps. 140,1 (141,1), Kyrie, ekekraxa] is sung, there are ten {stichêra} to be sung according to the tone of the idiomelon of the day, and the idiomelon is repeated. We sing the ones from the Triôdion [cf. Triôdion Rome (1879), p. 130 ff.] and from the Mênaion, Glory according to the tone of the Mênaion, and we sing the martyrikon, Both now, {and} the theotokionc. dThe priest, after incensing according to the prescribed form, goes back {to the presbytery}, and does not go into the Holy Altar, but inside the diakonikon and incenses there, and hangs there the thurible, and changes [vestments] and prepares the Holy Gifts.d e.1When we have started to sing the theotokion, he enters holding only the thurible, the candle coming before him.e.1 After, he says: “Wisdom! Arise!”, and we {say the hymn} “O gladsome light” [Phôs hilaron]e.1, and the session of the priest [kathedra]e.2 takes place; {then,} prokeimenon, the {reading from} Genesis, the prokeimenon, and [the priest] calls: “Command!” and we stand upg.1. g.2The priest takes the thurible and the candle in his right hand, stands in front of the Holy Altar and says: “Wisdom! Arise! The light of Christ enlightens all!”, and blesses cross-wiseg.2, and the cantor says: “A reading from Proverbs”h, and after it is finished ithe priest says: “Peace! Wisdom!” and we sing: “Let {my prayer} be counted” [Ps. 140,2 (141,2), Kateuthynthêto], 1st verse: “O Lord, I call upon you” [Ps. 140,1 (141,1)]; 2nd verse: “Set a guard, O Lord,” [Ps. 140,3 (141,3)]; 3rd verse: “Do not let my heart incline” [Ps. 140,4α (141,4α)]. When the cantor sings, we kneel, and when we rise and sing, he kneelsi. After, the priest says the petitions of the Long Litany [ektenê], we make three prostrations [metanoiai]j, and the Service [akolouthia] of the Presanctified Gifts [proêgiasmena] takes place.  kAt the entrance [proodos] of the Holy Gifts, {we sing the hymn} “Now the powers”, and we make again three prostrations bare-headedk. The priest takes the covers {from the Holy Gifts} and covers {them} with the anaphoral. When he is going to elevate the Holy Bread, he takes off the anaphora, and elevating {it} says: “Let us be attentive! The Presanctified holy Gifts are for the ones!”m.1, we {answer}: “One is holy!”m.2; nthe priest {says}: “We also pray for the servant of God’s servant {Ioannes} archipresbyteros and for our whole brotherhood in Christ”, {and we say} Kyrie, eleêson twelve times and three prostrations {metanoiai}n. Afterwards, ohe breaks the Holy {Gifts} and unites {them} in the Holy Chaliceo. The koinonikon “Taste and see” [Ps. 33,9α (34,8α)] {is sung}p, and, instead of “{My mouth} is filled” [cf. Ps. 70,8 (71,8)], “We thank you, O Christ {our} God”q, and instead of “Blessed be the name of the Lord” [Iob 1,21β]r24 {…}. The communicants wash their lips with waters.  It should be known that tthe diakonika and prayer of the Phôtizomenoi are added {to the Service of the Presanctified Gifts} starting on Wednesday of Mid-fast, and in this way takes place the Service [akolouthia] of the 9th Hour, of Vespers [hesperinos] and of the Presanctified Gifts [proêgiasmena].

3.B. Explanatory table of Fragment 2.B
Sin 1096	Bibliography	Sin 1097	Vimar Q 740
a. Explanation about when PRES must be celebrated; PRES will be celebrated Wednesday, Thursday, and Friday.		a	a
I. Vespers (hesperinos)
b. Short Litany (synaptê) after each antiphônon	= (Phountoulês 1979, pp. 171–82) + (Alexopoulos 2009, pp. 146–49)	c (d)	b
c. Kyrie, ekekraxa, with 10 stichêra (idiomelon, prosomoia from Triôdion and Mênaion, martyrikon and theotokion)	= (Phountoulês 1979, pp. 183–88) + (Alexopoulos 2009, pp. 149–52)	e.1 and e.2	c
d. Incensation, Accession to the diakonikon, Change of Vestments and Preparation of the Holy Gifts (prothesis)	= (Trembelas 1935, p. 199; Môraitês 1955, pp. 67,56–68,3) + (Alexopoulos 2009, pp. 157–1643)	e.1 and e.3	-
e.1 Little Entrance (with candle and thurible, while the monks sing the theotokion), Call of the Priest: Sophia and Hymn Phôs hilaron e.2 Session of the Priest (kathedra)31	= e.1 (Phountoulês 1979, pp. 188–89) e.2 (Phountoulês 1979, p. 458 [HagPRES]) + (Alexopoulos 2009, pp. 149–52)	f	d
II. Readings (anagnôsmata)
f. Prokeimenon and Reading from Genesis32	= (Phountoulês 1979, pp. 189–90, 460–61 [HagPRES])	g	e
g.1. Prokeimenon, Keleusate and Rising of the Assembly g.2. Call of the Priest: Sophia (with thurible, in front of the altar), Phôs Christou and Crosswise Blessing	= g.2 (Trembelas 1935, p. 206; Môraitês 1955, p. 70,92; Phountoulês 1979, pp. 190–91) + (Alexopoulos 2009, pp. 167–83)	h	f
h. Cantor: Reading from Proverbs33	= (Phountoulês 1979, pp. 191–92)	i	g
i. Call of the Priest: Eirene, sophia, and Singing of Kateuthynthêto34 (with instructions)	= (Phountoulês 1979, p. 192) + (Alexopoulos 2009, pp. 183–93)	j	h
III. Litanies (litaneiai)
j. Petitions of the Long Litany (ektenê, with 3 prostrations) [t. Litanies and Prayers for the Phôtizomenoi]35	= j. (Phountoulês 1979, pp. 192–94, 467–69 [HagPRES]) t. (Trembelas 1935, pp. 208,11–211,17; Môraitês 1955, pp. 72,122–74,158; Phountoulês 1979, pp. 196–97, 471–72 [HagPRES]) + (Alexopoulos 2009, pp. 207–14)	- [p.1]	i [r]
IV. Communion (koinônia)
k. Great Entrance (proodos)36 and Hymn Nyn hai dynameis37 (and 3 prostrations)	= (Trembelas 1935, p. 213,31; Môraitês 1955, p. 60,26; Phountoulês 1979, pp. 199 and 473 [HagPRES]) + (Alexopoulos 2009, pp. 225–32)	k	j
l. Covering of the Holy Gifts (anaphora)	= (Phountoulês 1979, p. 474 [HagPRES]) + (Alexopoulos 2009, pp. 248–52)	l	k
m.1. Uncovering of the Gifts and Elevation, Invitation to Communion I: Proschômen, Ta proêgiasmena hagia m.2. Response: Heis hagios	= m.1 (Trembelas 1935, p. 217,27; Môraitês 1955, p. 57,78; Phountoulês 1979, pp. 204 and 483 [HagPRES])38 m.2 (Môraitês 1955, p. 57,79; Phountoulês 1979, p. 483 [HagPRES]; Arranz 1981, pp. 343–44(7.), fn. 18) + (Alexopoulos 2009, pp. 248–53)	m	l
n. Intercession for Archpriest and Community (with twelve times Kyrie, eleêson and 3 prostrations)	= (Phountoulês 1979, pp. 483–84 [HagPRES])39	-	-
o. Fraction and Commixture	= (Phountoulês 1979, pp. 204–5, 482–87 [HagPRES]) + (Alexopoulos 2009, pp. 257–63)	-	-
p. Communion Psalm (koinônikon, Ps. 33,9α [34,8α])	= (Môraitês 1955, p. 76,198; Phountoulês 1979, pp. 204 and 484 [HagPRES]) + (Taft 1997, p. 113, Nr. 13; Alexopoulos 2009, pp. 253–56)	n	m
q. Praying of Eucharistoumen soi [b.] instead of Plêrothêto [a.]	a. = (Taft 2000, pp. 296–99; Phountoulês 1979, p. 206) + (Alexopoulos 2009, p. 268) b. = (Môraitês 1955, pp. 57,81–58,86) + (Taft 2000, pp. 298–99)	-	o
r. Dismissal (mostly erased)40	= (Phountoulês 1979, p. 208) + (Alexopoulos 2009, pp. 271–78)	-	r
s. Washing of the Mouth after Communion		-	n
V. Additional Instructions
t. Instruction about the Introduction of the Litanies and Prayers for the Phôtizomenoi from the Middle of Great Lent		p.1	r

2.C. Vimar Q 740 144v–145v

Aὕτη ἡ ἀκολουθία τοῦ λυχνικοῦ γίνεται μὴ ὄντων προηγιασμένων. Oὐ γὰρ παρελάβομεν ποιεῖν προηγιασμένα μέχρι τῆς Τετάρτης διὰ τὸ νηστεύειν ἐκ παραδόσεως πᾶσαν τὴν ἀδελφότητα (οἱ δὲ δυνάμενοι καὶ ἕως τῆς Παρασκευῆς νήστεις εἰσίν).a Ὅταν δὲ γίνονται προ‖ηγιασμένα ποιεῖ ὁ ἱερεὺς ἐν ἑνὶ ἑκάστῳ ἀντιφώνῳ τῆς στιχολογίας μικρὰν συναπτήν.b Εἰς δὲ τὸ Κύριε, ἐκέκραξα [Ps. 140,1] ἱστῶμεν στίχους Ι̅ ἀπὸ τοῦ Ἐξάγαγε [Ps. 141,8] εἰς τὸν ἦχον τοῦ ἰδιομέλου τῆς ἡμέρας καὶ δευτεροῦμεν αὐτὸ καὶ μαρτυρικὸν εἰς τὸν αὐτὸν ἦχον, ἔπειτα τὰ Γ̅ προσόμοια τοῦ τριῳδίου καὶ τὰ Γ̅ τοῦ μηναίου, δευτεροῦντες τὸ A̅, Δόξα, Καὶ νῦν, θεοτοκίον προσόμοιονc καὶ γίνεται εἴσοδος χωρὶς εὐαγγελίου μετὰ κηρῶν καὶ θυμιατῶν, τὸ Φῶς ἱλαρόν,d προκείμενον καὶ ἡ Γένεσις,e εἶτα τὸ Β̅ προκείμενον καὶ ἐν τῷ ἀκροτελευτίῳ τούτου λαβὼν ὁ ἱερεὺς τὸν θυμιατὸν καὶ κηρὸν εἰς τὴν εὐώνυμον χεῖρα ἵσταται κατενώπιον τῆς ἁγίας τραπέζης καὶ λέγει· Σοφία, ὀρθοί, Φῶς Χριστοῦ φαίνει πᾶσι,f ὁ ψάλτης Παροιμιῶνg καὶ μετὰ τὴν συμπλήρωσιν λέγει ὁ ἱερεύς· Εἰρήνη σοι, Σοφία, καὶ εὐθὺς τὸ Κατευθυνθήτω [Ps. 140,2, στίχος A̅· Κύριε, ἐκέκραξα [Ps. 140,1], στίχος Β̅· Θοῦ, Κύριε [Ps. 140,3], στίχος Γ̅· Μὴ ἐκκλίνῃς [Ps. 140,4α]. Ὅταν δὲ ψάλλει ὁ ψάλτης ἡμεῖς ἐπὶ γόνυ κείμενοι εὐχόμεθα, ὅταν δὲ ἡμεῖς ἀναστῶμεν κλίνει αὐτὸς τὸ γόνυ.h Εἶτα λέγει ὁ ἱερεὺς i.τὰς αἰτήσεις τῆς ἐκτενῆς, ἡμεῖς δὲ ποιοῦμεν μετανοίας Γ̅i καὶ γίνεται ἡ ἀκολουθία τῶν προηγιασμένων. Εἰδέναι δὲ χρὴ ὅτι μετὰ τὴν πρόοδον τῶν ἁγίων δώρων πληρουμένου τοῦ Νῦν αἱ δυνάμεις βάλλομεν μετανοίας τρεῖς ἀσκεπεῖς ὄντες,j αἴρει δὲ ὁ ἱερεὺς τὰ καλύμματα ‖ ἐκ τῶν ἁγίων καὶ σκεπάζει αὐτὰ μετὰ τῆς ἀναφορᾶς.k Ὅταν δὲ μέλλει ὑψῶσαι τὸν ἅγιον ἄρτον ἐπαίρει τὴν ἀναφορὰν καὶ ὑψῶν αὐτὸν λέγει· Τὰ προηγιασμένα ἅγια τοῖς ἁγίοις,l κοινωνικόν· Γεύσασθε καὶ ἴδετε, [Ps. 33,9α] ἀλληλούια, λέγομεν δὲ τοῦτο δὶς καὶ τὸ Εὐλογήσω τὸν Κύριον [Ps. 33,2]m ἅπαξ, οἱ δὲ μεταλαμβάνοντες διακλύονται ὕδωρ,n τὸ Πληρωθήτω τὸ στόμα ἡμῶν,o ἡ ὀπισθάμβωνος εὐχή,p τὸ Εὐλογήσω τὸν Κύριον [Ps. 33,1]q καὶ γίνεται τελεία ἀπόλυσις.

This Service of the lychnikon41 takes place when there is no {Service of} the Presanctified Gifts [proêgiasmena]. aWe have not received {the tradition} to celebrate the {Service of the} Presanctified Gifts [proêgiasmena] until Wednesday because of the traditional fasting of the whole brotherhood (those who can fast also until Friday)a. When the {Service of the} Presanctified Gifts [proêgiasmena] is celebrated, bthe priest prays after each antiphônon of the stichologia a small litany (mikrê synaptê)b. cWhen “O Lord, I call upon you” [Ps. 140,1 (141,1), Kyrie, ekekraxa] {is sung}, we sing ten stichêra beginning at the verse “Bring me out” [Ps. 141,8 (142,7)] according to the tone of the idiomelon of the day, and we repeat the idiomelon and {sing} the martyrikon according to the same tone; then, the three prosomoia from the Triôdion [cf. Triôdion Rome (1879) p. 130 ff.] and the three from the Mênaion, repeating the first, Glory, Both now, the theotokion {also} prosomoionc; {after,} dthe entrance [eisodos] without the Gospel book takes place, but with candles and thurible, {the hymn} “O gladsome light” [Phôs hilaron]d {is recited}; {then,} the prokeimenon and the {reading from} Genesise, the 2nd prokeimenon, and, at its final verse, fthe priest, taking the thurible and the candle in his left hand, stays in front of the Holy Altar and says: “Wisdom! Arise! The light of Christ enlightens all!”f, and the cantor says: “{Reading from} Proverbs”g, after the end of it hthe priest says: “Peace to you! Wisdom!”, and immediately after {we sing}: “Let {my prayer} be counted” [Ps. 140,2 (141,2), Kateuthynthêto], 1st verse: “O Lord, I call upon you” [Ps. 140,1 (141,1)]; 2nd verse: “Set a guard, O Lord,” [Ps. 140,3 (141,3)]; 3rd verse: “Do not let my heart incline” [Ps. 140,4α (141,4α)]. When the cantor sings, we pray kneeling, when we rise, he kneelsh. After, ithe priest says the petitions of the litany [ektenê], we make three prostrations [metanoiai]i, and the and the Service [akolouthia] of the Presanctified Gifts [proêgiasmena] takes place.  It should be known that, after jthe entrance [proodos] of the Holy Gifts, and {the hymn} “Now the powers” being sung, we make three prostrations [metanoiai] bare-headedj; the priest takes the covers from the Holy Gifts and covers them with the anaphorak. When he is going to elevate the Holy Bread, he takes off the anaphora, and elevating it says: “The Presanctified holy Gifts are for the holy ones!”l; mthe koinônikon “Taste and see, Alleluia” [Ps. 33,9α (34,8α)] {is sung}m, as well as “I will bless the Lord” [Ps. 33,2 (34,1)] oncem; the communicants wash their lips with watern; {the hymn} “Our mouth is filled” [cf. Ps. 70,8 (71,8)]o {is sung}, the Opisthambônos Prayerp {is said}, q“I will bless the Lord” [Ps. 33,2 (34,1)] {i.e., Ps. 33 [34] is recited}42 and the final dismissalq takes place.

3.C. Explanatory table of Fragment 2.C
Vimar Q 740	Bibliography	Sin 1097	Sin 1096
a. Explanation about when PRES must be celebrated; PRES will be celebrated Wednesday, Thursday, and Friday.		a	a
I. Vespers (hesperinos)
b. Stichologia and Short Litany (synaptê) after each antiphônon43	= (Phountoulês 1979, pp. 171–82) + (Alexopoulos 2009, pp. 146–49)	c	b
c. Kyrie, ekekraxa, with 10 stichêra (idiomelon, prosomoia from Triôdion and Mênaion, martyrikon and theotokion)	= (Phountoulês 1979, pp. 183–88) + (Alexopoulos 2009, pp. 149–52)	e.1 and e.2	c
d. Little Entrance (with candle and thurible) and Hymn Phôs hilaron	= (Phountoulês 1979, pp. 188–89) + (Alexopoulos 2009, pp. 149–52)	f	e
II. Readings (anagnôsmata)
e. Prokeimenon and Reading of Genesis44	= (Phountoulês 1979, pp. 189–90)	g	f
f. 2nd prokeimenon, Call of the Priest: Sophia, orthoi (with thurible and candle, in front of the altar), and Phôs Christou	= (Trembelas 1935, 206,10; Môraitês 1955, p. 70,92; Phountoulês 1979, p. 191) + (Alexopoulos 2009, pp. 167–83)	h	g1 and g.2
g. Cantor: “Reading of Proverbs”45	= (Phountoulês 1979, pp. 191–92)	i	h
h. Call of the Priest: Eirene soi, Sophia, and Singing of Kateuthynthêto (with instructions)	= (Phountoulês 1979, p. 192) + (Alexopoulos 2009, pp. 183–93)	j	i
III. Litanies (litaneiai)
i. Petitions of the Long Litany (ektenê, with 3 prostrations) [r. Litanies and Prayers for the Phôtizomenoi]46	= i. (Phountoulês 1979, pp. 192–94, 467–69 [HagPRES]) r. (Trembelas 1935, pp. 208,11–211,17; Môraitês 1955, pp. 72,122–74,158; Phountoulês 1979, pp. 196–97, 471–72 [HagPRES]) + (Alexopoulos 2009, pp. 207–14)	j p.1	- t
IV. Communion (koinônia)
j. Great Entrance (proodos)47 and Hymn Nyn hai dynameis48 (with 3 prostrations)	= (Trembelas 1935, p. 213,31; Môraitês 1955, p. 60,26) + (Alexopoulos 2009, pp. 225–32)	k	k
k. Covering of the Holy Gifts (anaphora)	= (Phountoulês 1979, p. 474 [HagPRES]) + (Alexopoulos 2009, pp. 248–52)	l	l
l. Uncovering of the Gifts and Elevation, Invitation to Communion I: Ta proêgiasmena hagia	= (Trembelas 1935, p. 217,27; Môraitês 1955, p. 57,78; Phountoulês 1979, p. 204) + (Arranz 1981, pp. 343–44(7.); Alexopoulos 2009, pp. 248–53)	m	m
m. Communion Psalms (koinônikon, Ps. 33,9α [34,9α], twice, and Ps. 33,2 [34,2], once)	= (Môraitês 1955, p. 76,198; Phountoulês 1979, p. 204; Taft 1997, p. 113, Nr. 13) + (Alexopoulos 2009, pp. 253–56)	n	p
n. Washing of the Mouth after Communion		-	s
o. Praying of Plêrothêto	= (Taft 2000, pp. 296–99; Phountoulês 1979, p. 206) + (Alexopoulos 2009, p. 268)	-	q
p.Opisthambônos Prayer49	= (Phountoulês 1979, pp. 207–8) + (Alexopoulos 2009, pp. 274–78)	o	-
q. Recitation of Ps. 33 (34) and Dismissal	= (Phountoulês 1979, pp. 209–10) + (Alexopoulos 2009, pp. 271–78)	-	r

3. Analysis

Most of the elements describing the development of PRES share commonalities among the three fragments analysed here. The description in Sin 1097 is, to some extent, more detailed, stressing my assumption that the text of the Typikon contained in this codex belongs to the earliest phase of its development known to us. Beside the introductory explanation common to the three fragments (a. in tables 3.A to 3.C), Sin 1097 begins with the mention of some ordinary elements of the Byzantine Vespers (hesperinos), such as the Proemial Psalm (Ps 103 [104]) and the prayers (b. and c., table 3.A). The 18th kathisma of the Psalter and its prayers after each segment (antiphônon), which also belong to the ordinary parts of Vespers, are mentioned by the three fragments (d. in table 3.A, and b. in tables 3.B and 3.C). A description of the development of the singing of Kyrie, ekekraxa, and the stichêra follows (Sin 1097 mentions even the names of the authors, Iosêph and Theodôros), including the actions taken by the priest, such as the incensation and changing of the vestments (e. in table 3.A, d. and d. in table 3.B, c. in table 3.C). Sin 1097 and Sin 1096 mention the Rite of the Prothesis but not Vimar Q 740. The Little Entrance with the hymn Phôs hilaron is common to all of the texts (f. in table 3.A, e. in table 3.B and d. in table 3.C), but only Sin 1096 mentions the ritual session of the priest (kathedra) afterwards, an element shared with HagPRES (S. Phountoulês 1979, p. 458).

The reading of the Old Testament pericopes, beginning on the first Monday of Great Lent, that ends with the ritual singing of a group of verses from Ps. 140 (141) (beginning with Ps. 140,2 [141,2], Kateuthynthêto), is also common to all texts (g. to j. in table 3.A, f. to i. in table 3.B, e. to h. in table 3.C). The Litanies that usually follow the readings are literally cited in Sin 1096 (j. in table 3.B, i. in table 3.C); Sin 1096 and Sin 1097 (p. 1. in table 3.A, t. in table 3.B) both have instruction at the end of the analysed fragment about the introduction of the Litanies and Prayers for the Phôtizomenoi from the Wednesday of the Middle of Great Lent (Mesonêstimos). The text of Vimar Q 740 refers to it in situ, where the instructions for the celebration are given, i.e., among the instructions for the Wednesday of the Middle of Great Lent.

The instructions for the Communion Part of PRES represent an exception in the entire Typikon text because they are the most detailed part in their description of Communion. The Great Entrance and the Hymn Nyn hai dynameis are common to all fragments (k. in tables 3.A and 3.B, j. in table 3.C). The instruction that follows represents an example of the survival of Palestinian terminology even after the process of Byzantinisation attested to in the regional liturgy. The Holy Gifts are brought to the altar during the Great Entrance, covered by some veils (kalymmata). Afterwards, a special veil is mentioned, used to cover the Holy Gifts up to the point when the call to Communion is said by the priest (l. and m. in tables 3.A and 3.B, k. and l. in table 3.C). This veil is consistently called anaphora in the three fragments. Already Clugnet had included the term in his lexicon, describing it as of Palestinian use and comparing it with the aêr or the kalymma (Clugnet 1895 s.v.). I was able to find only one more witness of this usage in the Typikon of the Anastasis Church, in the Rite of the Consecration of myron.50 In the Constantinopolitan tradition, it seems to have been called nephelê (cloud).51 Only Sin 1096 also has the response to the Call to Communion Heis hagios (m.2. in table 3.B). Additionally, this codex is the only one to include a petition for the archbishop and the community (n. in table 3.B) after the Call to Communion, which can be compared with the intercession after the Call to Communion of HagPRES, another strong link to the Palestinian liturgical tradition.52 Afterwards, the Fraction of the Bread and the Commixture in the Chalice are cited (o. in table 3.B).

The Communion Psalm (koinônikon), Ps. 33,9α (34,8α), is common to the three fragments (n. in table 3.A, p. in table 3.B, m. in table 3.C), Vimar Q 740 having a second koinônikon, Ps. 33,2 (34,1). Washing of the mouth after Communion is cited by Sin 1097 and Vimar Q 740. Sin 1096 also mentions the replacement of the Post-Communion Hymn Plêrothêto when PRES is celebrated by another Post-Communion Hymn, Eucharistoumen soi (q. in table 3.B), a hymn of Palestinian provenance, as stated by Taft (2000, p. 299). On the other hand, Vimar Q 740 cites only Plêrothêto (o. in table 3.C). Only in Sin 1096, one finds the rest of the dismissal formulary of PRES, with the replacement of the verse Eiê to onoma Kyriou eulogêmenon with another verse, as already attested in cod. Grottaferrata, Abbazia di Santa Maria di Grottaferrata, MS Greek Γ.β. VII (Euchologion, 10th c.), most probably with a similar refrain to the one cited by Alexopoulos (2009 pp. 277–78, especially fn. 191) from South Italian witnesses dating from the 10th/11th c. on, but now erased by a later hand.53 The concluding Opisthambônos Prayer is cited by Sin 1097 and Vimar Q 740 (o. in table 3.A, p. in table 3.C).

As referred before, both Sin 1097 and 1096 have additional instructions at the end of the analysed fragments (one of them in common) about the introduction of the Litanies and Prayers for the Phôtizomenoi from the Wednesday of the Middle of Great Lent (p. 1. in table 3.A, t. in table 3.C). Additionally, Sin 1097 has an instruction about the call of the priest Phôs Christou, which is to be said during the whole of Great Lent (p. 2. in table 3.A).

The textual critical comparison of the fragments of Sin 1097 and 1096 makes clear that both are dependent on the same source, although the structure of Sin 1097 suggests a closer similarity to the original collection of liturgical treatises that were the nucleus of the Sabaitic Typikon. The fragment from Vimar Q 740 is evidently dependent on a revised recension of the oldest text of the Typikon. This recension became the textus receptus of this liturgical monastic handbook, meaning that all the later codices of the Typikon, from the second half of the 13th c. on, depend on this recension.

4. Conclusions

The first question that arises after the comparative analysis of these three fragments in the general context of the historical development of the Byzantine liturgy and in the more specific context of the history of the text of the Typikon of Mâr Saba is the question of the origin of and need for such detailed instructions for this liturgical celebration.

Although one could think that a description of the course of this liturgy should not be necessary any longer at a time when Constantinopolitan liturgical elements were already fused in Palestine, during the period from the 12th to the 13th centuries, the matter is that, as it happened with many other liturgical elements, this celebration was not directly adopted, but rather adapted to the pre-existent course of liturgical life. The monastic communities in Palestine were not already well acquainted with this form of this liturgy of Constantinopolitan origin. Most probably, they knew better HagPRES, but the adaptation to the monastic usages was still rather new, or at least so the redactors of the Typika thought when they decided to keep the description, as testified by the different redactions in each specific manuscript. One could think that it was included among the instructions at the beginning of Great Lent because of its exceptional character, as many other characteristic elements of this most important liturgical time. Many other elements of this liturgical period originate at the same point. Later on, from the middle of the 13th c., when the text of the Typikon circulated in the recension adapted to reflect the developments of Constantinopolitan usage (the so-called Constantinopolitan recension), the description was maintained, although it no longer fulfilled any practical function. The fragment in Vimar Q 740 repeats essentially the same elements as the older versions. By this time, a description of PRES belonged to the textus receptus of the Typikon and so was further reproduced just as any other part of the text.

Another possible reason to keep this description is that the monks responsible for the preparation of the liturgy, who were not necessarily also priests, needed an explanation of the development of these rites in order to coordinate them with the course of Vespers (hesperinos) and the chanting of hymns. I consider this hypothesis a rather practical one, not a minor matter taking into account that these Typika were collections of rather practical liturgical instructions.

Furthermore, the presence of some distinguishing Palestinian features, particularly in Sin 1096, the intercession for the archbishop after the Call to Communion, similar to that in HagPRES, and the hymn Eucharistoumen soi, or, more generally, in all three testimonies, the term anaphora, reinforces the thesis that the Typikon was the latest stage of the adaptation process of Constantinopolitan material in Palestine, reflected in the coordinating effort that crystallised in such a book as the Typikon of Mâr Saba. One can distinguish three stages of this process, namely: the first stage that took place in Palestine, where the Constantinopolitan elements were adapted to integrate Palestinian-specific liturgical features, such as the agrypnia, the Blessing of Bread, and the litai, among others; the second stage that took place most probably in Asia Minor, in the monastic communities of Mt. Latros and Mt. Galesion, which had strong ties with the capital, giving birth there to what is called the Constantinopolitan recension of the Typikon; and the third stage, with the spread of the textus receptus of the Typikon throughout the orthodox Oikoumenê. There are many other aspects that reflect this process, some of which are still to be thoroughly analysed. The extensive work to create critical editions of the text of the Typikon, carried out by other colleagues54 and me, will definitely allow further analysis of different aspects of its history and development.