NOTES BY THE EDITOR.
1 Answering, in great measure, to the Greek and Slavonic Cathisma.
2 The author has throughout spoken of Lauds as Matins; just in the same way as the Greek ὄρθρον is frequently translated by the latter instead of by the former.
3 Just as the Greek Liturgies of S. Chrysostom and S. Basil are always given "according to the use of the Great Church and the Holy Mountain."
4 That is, the Nestorian Church has retained the ancient custom of a Prophecy, as did the Greek Liturgy of S. James; (εἶτα ἀναγινώσκεται διεξοδικώτατα τὰ ἵερα λόγια τῆς παλαιᾶς διαθήκης, καὶ τῶν Προφητῶν:) as did also the Gallican Liturgy; as does the Mozarabic; as did the African; and as the Apostolic Canons enjoin: μετὰ τὴν ἀνάγνωσιν το͂υ νόμου καὶ τῶν Προφητῶν, τῶν τε ἐπιστολῶν ἡμῶν καὶ πράξεων καὶ τῶν εὐαγγελίων, κ. τ. λ. This also was the use of the Ambrosian rite; and still is so, during Lent.
5 But does not this office rather answer to that of the Deacon of the Gospel, honourably distinguished by that title from his fellows, in some of the Eastern Churches?
6 Answering therefore to the Roman Gradual, or nearly so.
7 This is not precisely correct. The Shooraya precisely answers to the Mozarabic Psalterium; and the graduals which follow the Prophecies at the Ember seasons in the Latin Church. But the Constantinopolitan prokeimenon though occurring in the same place, is a different thing. As I have elsewhere said: "The Armenian Psalm precedes the Prophecy, the Mozarabic Psalterium" (and we may also add the Ambrosian Psalmellus, and Gallican Psalmus responsorius) "follows it, but both are its epitomes: the Constantinopolitan prokeimenon precedes, the Roman Gradual follows the Epistle; but both are its epitomes."
8 Not so. It holds the place of the Roman Gradual, and the office, though not the exact place, of the Constantinopolitan prokeimenon. Nothing in the whole range of the Constantinopolitan Liturgy bears the
