STRO-CHALDAIC
419
SZATMiR
blessod by tlio patriarch. Cniifpasion is not, much
uspfl; it has fallen into I ho same decay ;is in most
Eastern Churches. Communion is administered imder
both kinds; the sick are anointed with oil blessed by
a priest — the ideal is to have seven priests to admin-
ister it. The orders are bishop, priest, deacon, sub-
deacon, lector, and singer. There are many chore-
piscopi, not ordained bishop. It will be seen, then,
that one little Jabobite Church has followed much
the same line of development in its rites as its powerful
Orthodox neighbour.
The Syrian Uniats use the same rite as the Jaco- bites. But (as is the case with most I'^niat Churches) it is better organized with them. There is not much that can be called Romanizing in their books; but they have the advantage of well-arranged, well- edited, and well-printed books. All the great students of the West-Syrian Rite (the Assemani, Renaudot, etc.) have been Catholics. Their knowl- edge and the higher Western standard of scholarship in general are advantages of which the Uniats rather than the Jacobites ijrofit. Of the manifold Syrian Anaphoras the Uniats use seven only — tho.se of St. James, St. John, St. Peter, St. Chrvsostom, St. Xvs- tus, St. Matthew, and St. Basil. That of St. Xystus is attached to the Ordo communis in their official book; that of St. John is said on the chief feasts. The lessons onlj' are in Arabic. It was inevitable that the SjTian Liturgies, coming from Monophysite sources, should be examined at Rome before they were allowed to Uniats. But the revisers made very few changes. Out of the ma.ss of Anaphoras they chose the oldest and purest, leaving out the long series of later ones that were unorthodox, or even invalid. In the seven kept for Uniat use what alterations have been made are chiefly the omission of redundant prayers, simplification of confused parts in which the Diaconicum and the Euchologion had become mixed together. The only important correction is the omi.ssion of the fatal clause: "Who was crucified for us" in the Trisagion. There is no suspicion of modifying in the direction of the Roman Rite. The other books of the Uniats, the Diaconicum, office- book, and ritual are edited at Rome, Beirut, and the Uniat Patriarchal press at Sharf6; they are con- siderably the most accessible, the best -arranged books in which to study this rite.
The West-Sj'rian Rite has also been used at in- tervals by sections of the (schismatical) Malabar Church. Namely, as the Malabar Christians at various times made approaches to the Jacobite Patri- arch or received bishops from him, so did they at such times use his Liturgy. Most of Malabar has now returned to the Nestorian communion; but there are still Jacobite communities using this rite among them.
The M;ironite Rite is merely a Romanized adapta- tion of that of the West Syrians.
I. Texts. — A. Jacobite editions; BoDERiANCfl, D. Scverus oferamirinus df rilibus baptiemi el sacrrr synaiis (Antwerp, 1572), Syriac and Latin: RF.NAnDOT, Liluroiarum orientalium collectio, II (2nd ed.. Frankfort. 1847). II. 1-560, Latin; Briohtman. Batttm Liturgies (Oxford. 1896), 69-110. using BoDEBIA.NCa for the Ordo communis, with the Anaphora of .St. James.
B. Vniat editions; Mitsale Syrvicum iuita ritum ecrlenue arUiochena nyrorum (Rome. 184:)), Svriae; Diakonikon in Sy- nac only (Beirut. 1888); Prince Max of Saxony, Afin'm Siro-Anliochena (Ratiabon, 1908). with the Anaphora o( St. John, Latin only.
C. Malabar editions; HocoR, Chnntianily in India, II (Ix)n- don. 1,S4.1). 62.3-45; Howard, The Christians of St. Thomas (Oxford, 186-1), 199-219.
II. Commentaries; — Vie de Sftire par Zacharir ie Schotasligue in Patrologia Orientalis, II (Paris, 190.3), 1; LABOtJRT, Dionysios Bur Salitn, Bipositio lituroviiD Corp. Script. Orient.: Script. .Syri, II (Paris, 1903). 9,3; AaaEMAXI. Bibtiolheca orientalis, II (Rome. 1719-28), 510; RENAtDOT. op. cit.; Bachstahk. Die Messe •m Morgenlarui in KOsEU Collection (Kempten and Munich, 1906) ; Festbretier u. Kircheniahr der syrischen Jakobiten (Pader- bom, 1910).
Adrian Fohtescue. Syro-Chaldaic Rite. See Stbian Rite, East.
Syro- Jacobite Liturgy, ."^ee Syrian Rite, West.
Syro-Malabar Church. See Thomas Chrib- tianh.
Syro-Malabar Rite. See Syrian Rite, East.
Syro-Maronite Rite. See Maronites; Syrian Rite, West.
Szamos-UJTar. See Armenierstadt.
Szanto (.\r.^tor), Stephan, b. in the Diocese of Raab, Hungary, 1541; d. at Olmutz, 1612. On finishing his studies in Vienna, he attached himself to the Diocese of Raab, and in 1560 was sent by his bi.shop to the German College at Rome. Here he joined the Jesuit Order, and after his novitiate was ordained priest. In 1566 he returned to Vienna, and thence went as professor to Nagy-Szombiit. The succeeding years were spent at the universities of Vienna and Graz, where he lectured on philo.sophy. From 1568 Szant6 strove to found a Catholic mission for Transylvania, where Protestantism was making great headway; this project he continued in Rome, whither he was summoned in 1579 as Hungarian penitentiary. This last position he held until 1579. His endeavours to found a Hungarian college in Rome after the model of the German College met with but temporary success. The monastery of the Her- mits of St. Paul near St. Stephen's on the Ca'lian was to serve for this purpose; the deed of foundation was approved by Gregory XIII and the college was opened on 28 May, 1579. The pope, however, soon united the college with the German College. At the end of 1579 Szdnt6 left Rome, and proceeded to Transylvania, where he displayed great activity in the work of Catholic missions at Klausenburg (Koloz- svdr) and later at Vdrad. At this time occurred his literary polemics with the Reform preacher, Peter Beregszdszi, against whom he wrote his "Epistola apologetiea". In 1585 Sz;lnt6 proceeded to Gyula- Feh^rvdr and thence, on the expulsion of the Jesuit Order from Tran.sylvania, to Scllye. In 1600 he went to Zni6vdralja, and in 1605, on the destruction of this place by the troops of Bocskay, to Olmutz, where he remained until his death. During the siege of Zni6vdralja his books and manuscripts, including the Hungarian catechism which he composed in Rome, were lost; until his death he was working on a trans- lation of the New Testament, which was later u.sed by Georg Kaldy. Sz.dnt6 must also be credited, as has been recently proved, with the Hungarian portion of the great dictionary of Calepino.
Frakn6i, Egy magyar jezsuita a X VI. szdzadhan (.4 Hungarian Jesuit in the Sixteenth Century) in Katolikus Szemle (Budapest, 18.SS); .SziNNTEl, Magyar ir6k (Hungarian Authors), I; .Stein- HUBER. Gesch. des Collegium Germanicum-Hungaricum, I (Frei- burg. 1895).
A. Aldasy.
Szatmar, Diocese of (Szatmariensis), in Hun- gary, suffragan of Eger, from which it wiis formed, by King Francis I, at the same time as the See of Kassa. The diocese includes the counties (Komilnle) of Szatmdr, Bereg, Mdnnaros, Ugocsa, Ungvar, and a small part of the district of Szabolcs. The first bishop w:is Stephen Fischer (1804-7), later Arch- bishop of Eger. Of his successors may be mentioned: Peter Klobusiczky (1807-21), who rendered great serv'ice in the organization of the diocese; John Hdm (1827-.57), who gave gre.at attention to education. Under them the cathedral wa.s enhirged and renewed, and several other churches were built. Many of the charitable institutions of the diocese owe their foundation to Hdm, whose beatification is under con- sideration. Tiburtius Boromisza (1906) is the pres- ent bishop. His residence is at Szatmdr-N^meti. The diocese is divided into 5 archdeaneries, and con- sists of 95 parishes. The clergy number 177. There
