is a manufacturing town situated about ten miles
away upon the River Dniester; it had in 1900 some
17,350 inhabitants. Sanok is a still smaller town, situated
on the River San about twenty-five miles south-west
of Przemysl, and has about 5000 inhabitants.
The original cathedral church of Przemysl was a
church connected with the great castle, but this was
given to the Latins by King Wladislaw in 1412. The
Ruthenians then took the present Church of the
Nativity of St. John the Baptist for their cathedral.
The cathedral church of Sambor, dedicated to the
Transfiguration, is situated near the town of Old
Sambor. All this part of the country was the Kingdom
of Poland, and on its partition the Diocese of
Przemysl fell to Austria. The present Greek Catholic
diocese is divided into 40 deaneries, containing 688
organized parishes, 1334 churches and chapels, 6
monasteries of Basilian monks, and 2 convents of
Greek nuns. The clergy consists of 803 secular
priests, as follows: 662 married, 129 widowers, and 12
celibates, together with 36 monastic priests. The
Greek Catholic population of this diocese is 1,198,398.
The Diocese of Przemysl stretched over a large part of Red Russia, covering some 900 square miles, west of the Archdiocese of Lemberg. It is perhaps the oldest of the Ruthenian dioceses, and Sts. Cyril and Methodius are said to have preached Christianity there. It is certain that this part of south-west Russia received Christianity nearly one hundred years before the conversion of King Vladimir at Kieff. The names of its early missionary bishops are lost, but from 1218 the succession is unbroken. Antonius (1218–25) is the first bishop whose name is recorded. He was a monk and Bishop of Novgorod, but was banished from there and then became Bishop of Przemysl, succeeding a former bishop who had just died. King Danilo at this time was in union with the Holy See, and for over one hundred years the Greek bishops of Przemysl were likewise united with Rome. Hilarion (1254), Abraham (1271), Jeremias (1282), Memnon (1288), Hilarion (1292), George (1315), Mark (1330), Cvril (1353), Hilarion (1366), Basil (1385), Athanasius (1392), and Gelasius (1412) ruled this see during its peace with Rome. In 1416 the Bishop of Przemysl embraced the schism. Elias (1422) was the first bishop who took the title Przemysl and Sambor. The See of Sambor was founded in the thirteenth century, and shortly afterwards the two dioceses were united, although the double name was not used until assumed by Elias. Athanasius (1440–49) opposed the union of the Council of Florence. The succeeding bishops of Przemysl adhered to the schism, and remained schismatic for over a century.
In 1594 Bishop Michael Kopystynski (1591–1610) took up the idea of reunion with Rome and added his name to the declaration of union at the Synod of Brest. Later he withdrew it and was excommunicated by the Greek Catholic Metropolitan of Kieff, Michael Ragosa. His successor, Athanasius Krupetzki (1610–52), was a zealous Catholic bishop. Meanwhile the schismatics elected another bishop and drove out Athanasius; and for nearly a century there was a double line of Greek bishops, the Orthodox holding the see at Przemysl, and the Catholics holding it at Sambor. In 1668 the Orthodox coadjutor bishop, George Hoshovski, took up his residence at Sanok, and from that date the title of Bishop of Przemysl, Sam- bor, and Sanok was assumed, although no see was established at Sanok. The succeeding Cathohc bishops were Procopius Chmelovski (1652), Anthony Terietzki (1662), and John Malachovski (1669). The next Orthodox bishop was Innocent Vinnitzki (1680–1700), and during his administration the Catholic Bishop Malachovski left his see and went to Warsaw, where he died in 1691. From the time of his consecration Bishop Innocent had announced his intention of uniting with the Holy See. He prepared his clergy for the union, and on 23 June, 1691, he renounced the schism and signed the act of union. Since then the Greek Diocese of Przemysl has always been Catholic. In 1694 the first Catholic diocesan synod of the Greek Rite was held at Sambor, where the new situation of the Greek Catholic clergy was canonically estabUshed. The bishops succeeding him were George Vinnitzki (1700–13), Jerome Ustritzki (1715–46), Onuphrius Shumlanski (1746–62), Athanasius Szepticki (1762–79), Maximilian Ryllo (1780–94), and Anton Angelovich (1795–1808). The see remained vacant froml80S until 1813, during the Napoleonic wars, but was administered by the Metropolitan of Lemberg, the well- known historian of the Greek Uniats, Michael Harasievich. The succeeding bishops were Michael Levitzki (1813–16), John Snigurski (1818–47), Gregor Jachimovich (1848–59), Thomas Polanski (1860–69), John Stupnitzki (1872–90), and Julian Pelesz (1891–96), the renowned author of the "History of the Union of the Ruthenian Church with Rome". The present bishop (1911) is Constantine Chekhovich.
Dobranski, Istoria Peremyshkoi Eparkhii (Lemberg, 1893); Pelesz. Gesch. der Union, II (Vienna. 1880); Schemalismus Eparkhii Peremyshkoi, Samborskoi i Sianotzkoi (Golkiew. 1910); Battandieh, Annvaire Pontificale Catholique (Paris. 1910).
Andrew J. Shipman.
Psalms.—The Psalter, or Book of Psalms, is the first book of the "Writings" (Kethubhim or Hagiographa), i.e. of the third section of the printed Hebrew Bible of to-day. In this section of the Hebrew Bible the canonical order of books has varied greatly; whereas in the first and second sections, that is, in the Law and the Prophets, the books have always been in pretty much the same order. The Talmudic list (Baba Bathra 14 b) gives Ruth precedence to Psalms. St. Jerome heads the "Writings" with Psalms, in his "Epistola ad Paulinum" (P.L., XXII, 547); with Job in his "Prologus Galeatus" (P.L., XXVIII, 555). Many Massoretic MSS., especially Spanish, begin the "Writings" with Paralipomena or Chronicles. German Massoretic MSS. have led to the order of books in the Kethubhim of the modern Hebrew Bible. The Septuagint puts Psalms first among the Sapiential Books. These latter books, in "Cod. Alexandrinus ", belong to the third section and follow the Prophets. The Clementine Vulgate has Psalms and the Sapiential Books in the second section, and after Job. This article will treat the name of the Psalter, its contents, the authors of the Psalms, their canonicity, text, versions, poetic form, poetic beauty, theological value, and liturgical use.
I. Name.—The Book of Psalms has various names in the Hebrew, Septuagint, and Vulgate texts.
A. The Hebrew name is תתלים, "praises" (from הלל, "to praise"); or םפר תתלים, "book of praises". This latter name was known to Hippolytus, who wrote Ἑεβραῖοι περιέγραψαν τὴν βίβλον Σέφρα θελείμ (ed. Lagarde, 188). There is some doubt in regard to the authenticity of this fragment. There can be no doubt, however, in regard to the transliteration Σφαρθελλείμ. by Origen (P. G., XII, 1084); and "sephartalUm, quod in- ter prelatur volumen hymnorum" by St. Jerome (P. L., XXVIII, 1124). The name "praises" does not indicate the contents of all the Psalms. Only Ps. c.xliv (cxlv) is entitled "praise" (תתלם). A synonymous name hallel was, in later Jewish ritual, given to four groups of songs of praise, Pss. civ-cvii, cxi–cxvii, cxxxv–cxxxvi, cxlvi–cl (Vulg., ciii–cvi, cx–cxvi, cxxxvi–cxxxvii, cxlv–cl). Not only these songs of praise, but the entire collection of psalms made up a manual for temple service—a service chiefly of praise; hence the name "Praises" was given to the manual itself.
B. The Septuagint MSS. of the Book of Psalms read either ψαλμοί, psalms, or ψαλτήριον, psalter. The word ψαλμός is a translation of מִזמוֹר, which occurs in the titles of fifty-seven psalms. Ψαλμός in classical Greek meant the twang of the strings of a musical
