SYRIAN
415
SYRIAN
The third is used by the same (except when the second
is ordered) from Advent .Sunday to Palm Sunday.
The same pro-anaplioral part serves for all three.
Three other Anaphora; are mentioned by Ebedyeshu
(Metropolitan of Nisibis, 1298) in his catalogue, those
of Barsuma, Narses, and Diodorus of Tarsus; but
they are not known now, unless Dr. \A'right is correct
in calling the fragment in Brit. Mus. Add. 14669,
"Diodore of Tarsus".
The Mass is preceded by a preparation, or "Office of the Prothesis", which includes the solemn knead- ing and baking of the loaves. These among the Nestorians are leavened, the flour being mixed with a little oil and the holy leaven {malka), which, according to the legend, "was given and handed down to us by our holy fathers Mar Addai and Mar Mari and Mar Tuma", and of which and of the holy oil a very strange story is told. The real leavening, however, is done by means of fermented dough (khmira) from the preparation of the last Mass. The Chaldean Uniats now use unleavened bread.
The Ma.ss itself i.s introduced by the first verse of the Gloria in Excelsis and the Lord's Prayer, with "farcings" (giyura), consisting of a form of the Sanctum. Then follow:
(1) The Introit Psalm (variable), called Marmilha, with a preliminary prayer, varying for Sundays and greater feasts and for "Memorials" and ferias. In the Malabar Ritcj Pss. xiv, cl, and cxvi are said in alternate verses by priests and deacons.
(2j The "Antiphon of the Sanctuary" (JUnitha d'qanki), variable, with a similarly varying prayer.
(3) The Lakhumara, an antiphon beginning "To Thee, Lord", which occurs in other services also preceded by a similarly varying prayer.
(4) The Trisagiou. Incense is used before this. In the Uniat Rite at low Mass the elements are put on the altar before the incensing.
(5) The Lections. These are four or five: (a) the Law and (b) the Prophecy, from the Old Testa- ment, (c) the Lection from the Acts, (d) the Epistle, always from .St. Paul, (e) the Gospel. Some days have all five lections, some four, some only three. All have an Epistle and a Gospel, but, generally, when there is a Lection from the Law there is none from the Acts, and vice versa. Sometimes there is none from either Law or Acts. The first three are called Qiryani (Lections), the third Shlikha (Apostle). Before the Epistle and Gospel, hymns called Tur- gama (interpretation) are, or should be, said; that before the Epistle is invariable, that of the Gospel varies with the day. They answer to the Greek TrpoKelfieva. The Turgama of the Epistle is pre- ceded by proper psalm verses called Shuraya (be- ginning), and that of the Gospel by other proper psalm verses called Zumara (song). The latter in- cludes Alleluia between the ver.ses.
(6) The Deacon's Litany, or £A:(ene, called Karazutha (proclamation). This resembles the "Great Syn- apte " of the Greeks. During it the proper "Antiphon [Vnilha] of the Gospel" is sung by the people.
(7) The Offertory. The deacons proclaim the expulsion of the unbaptized, .and set the "hearers" to watch the doors. The priest places the bread and wine on the altar, with words (in the Nestorian, but not in the Chaldean Uniat Rite) which seem as if they were already consecrated. He sets aside a "memorial of the Virgin Mary, Mother of Christ" (Chaldean; usual Malabar Rite, "Mother of tJod"; but according to Raulin's Latin of the Malabar Rite, "Mother of (!od Himself and of the Lord Jesus Christ"), and of the patron of the Church (in the Malabar Rite, "of St. Thomas"). Then follows the proper "Antiphon of the Mj-steries" {Unitha d'razi), answering to the Offertory.
(8) The Creed. This is a variant of the Nicene Creed. It is possible that the order or words "and
was incarnate by the Holy Ghost and was made man,
and Wiis conceived and horn of th<! Virgin Mary",
may enshrine a Nestorian idea, but the Chaldean
Uniats do not seem to have noticed it, their only
alteration being the addition of the Filiogue. The
Malabar Book has an exact translation of the Latin.
In Neale's translation of the Malabar Rite the
Karazutha, the Offertory, and the Expulsion of the
Unbaptized come before the Lections, and the Creed
follows immediately on the Gospel, but in the Pro-
paganda edition of 1774 the Offertory follows the
Creed, which follows the Gospel.
(9) The first Lavabo, followed by a Kushapa ("beseeching", i. e., praj-er said kneeling) and a form of the "Orate fratres", with its response. It is now th.at the variations of the three Anaphora begin.
(10) The Kiss of Peace, preceded by a G hanlha, i. e., a prayer said with bowed head.
(11) The pr.ayer of Memorial (Dukhrana) of the Living and the Dead, and the Diptychs; the latter is now obsolete among the Nestorians.
(12) The Anaphora. As in all liturgies this be- gins w-ith a form of the Sursura corda, but the East SjTian form is more elaborate than any other, es- pecially in the Anaphora of Theodore. Then follows the Preface of the usual type ending with the Sanctus.
(13) The Post-Sanctus (to use the Hispano- Gallican term). This is an amplification ^similar in idea and often in phraseologj' to those in all liturgies except the Roman) of the idea of the Sanctus into a recital of the work of Redemjition, extending to some length and ending, in the Anaphorae of Nes- torius and Theodore, with the recital of the Institu- tion. In the Anaphora of the Apostles the recital of the Institution is wanting, though it has been supplied in the Chaldean and Malabar Uniat litur- gies and in the Anglican edition of the Nestorian book. Hammond (Liturgies Eastern and Western, p. 1L\) and most other writers hold that the Words of Institution belong to this Liturgy and should be sup- plied somewhere ; Hammond (loc. cit.) suggests many arguments for their former presence. The reason of their absence is uncertain. \Vhile some hold that this essential passage dropped out in times of ignorance, others say it never was there at all, being unneces- sary, since the consecration was held to lie effected by the subsequent Epiklesis alone. Another theory, evidently of Western origin and not quite con- sistent with the general Ea.stern theory of con- secration by an Epiklesis following Christ's words, is that, being the formula of consecration, it was held too sacred to be written down. It does not seem to be quite certain whether Nestorian priests did or did not insert the Words of Institution in old times, but it seems that many of them do not do so now.
(14) The Prayer of the Great Oblation with a second memorial of the Living and the Dead, a Kushapa.
(15) The G'hanlha of the Epiklesis, or Invocation of the Holy Spirit. The Epiklesis formula itself is called Nithi Mar (May He come, O Lord) from its opening words. The Liturgy of the .Apostles is so vague as to the purposi^ of the Invocation that, when the Words of Institution are not said, it would be difficult to imagine this formula to be sufficient on an)' hj-pothesis, Eastern or Western. The Anaphora; of Nestorius and Theodore, besides having the Words of Institution, have definite Invocations, evidently copied from Antiochene or Byzantine forms. The older Chaldean and the Malabar Uniat books have inserted the Words of Institution with an Elevation, after the Epiklesis. But the 1901 Mosul edition puts the Words of Institution first.
(16) Here follow a Prayer for Peace, a second Lavabo and a censing.
(17) The Fraction, Consignation, Conjunction, and Commixture. The Host is broken in two, and the sign of the Cross is made in the Chalice with one
