they received the Constantinopolitan liturgies, and ascertain whether there are any traces of an approximation to the Greek rite".

X

First the ancient prayers of absolution and incense appear to have been amalgamated and formed into the prayer called the "prayer of Introit"," to correspond with the Greek prayer of the same title', while no such title occurs in the Coptic or Ethiopic liturgies. Secondly, the prayer after St. Paul's Epistles seems to have given way to a "prayer of Trisagios," to correspond with a similar prayer in the Greek, while nothing of the kind occurs in the Coptic and Ethiopic. Thirdly, the Gospel is preceded by an offering of incensed with the same words as are used in the Greek rite, while no such words are prescribed in the Coptic and Ethiopic liturgies. Fourthly, the Cherubic hymn, of which there is no mention in the Coptic or Ethiopic rites, is appointed to be sung at the same place as in the Greek. Fifthly, the kiss of peace precedes the

In this comparison it must be remembered, that the liturgy of Cyril must be affixed to the general introduction of the Egyptian liturgy, which is placed before the liturgy of Basil, from p. 1 to p. 13. Renaudot, tom. i.

* Renaudot, p. 3. 5. y Ibid. p. 135.

z Goar, Rituale Græc. p. 67. εὐχὴ τῆς εἰσόδου τοῦ ἁγίου εὐαγγελίου.

a Renaudot, p. 6.

b Ibid. p. 136.

f Renaudot, p. 141. Renaudot has not sufficiently explained the rubric which here occurs in the liturgy of Mark, and is as follows: kaì áλλουσιν οἱ Χερουβὶμ μυστικῶς. This, he says, means that they are to repeat a prayer beginning οἱ Χερουβίμ, κ. τ. λ. But in truth it plainly refers to the Greek cherubic hymn, which was introduced precisely into this part of the Greek liturgy in the time of the emperor Justin, (see Goar, not. 108, in

c Goar, Rituale Græc. p. 68. Liturg. Chrysost.) and which

εὐχὴ τοῦ τρισαγίου.

Renaudot, p. 137.

e Goar, Rituale Græc. p. 69.

begins οἱ τὰ Χερουβὶμ μυστικῶς εἰκονίζοντες, &c. Goar, p. 106. g Goar, p. 72.

Creed", as in the Greek liturgies', while in the Coptic and Ethiopic it follows the Creed'. Sixthly the prayer of Prothesis, which had probably occurred at first in the beginning of the liturgy, was placed close to the Creed, like the Greek. This position of the prayer of Prothesis has been remarked by Renaudot, who seems at a loss to account for this disturbance of the order of the liturgy. Seventhly, in the general prayers, before the commemoration of the Virgin Mary, the anthem Xaipe Kεxaρıτwμέvn is introduced'. Now there is no such anthem in the Coptic and Ethiopic liturgies, and yet it is incredible, that if it had ever been in these, it would have been afterwards omitted. We must therefore look for some foreign authority for the introduction of this anthem into St. Mark's liturgy. And we find it in the Greek or Constantinopolitan liturgy, where there is always an anthem of the kind in this place", and in the ancient MS. of Crypta Ferrata this very anthem is prescribed both in Basil's and Chrysostom's liturgies".

I have no doubt that other persons may discover more instances of changes made by the orthodox Alexandrians to adapt their liturgy to the Constantinopolitan rite. Thus much, however, may suffice to shew, that in places where it varies from the

h P. 143. Renaudot.

i Goar, p. 75.

n Ibid. p. 103. 178.

• These will probably be

Renaudot, p. 12. 512, 513, easily traced in the Anaphora,

tom. i.

k Ibid. p. 143. Compare p. 3, and Goar, Rit. Græc. p. 74, 75.

1 Renaudot, p. 149. P. 78.

m Goar,

which seems to have been modelled in many respects after the language and manner of the Constantinopolitan liturgies of Basil and Chrysostom.

Coptic liturgy of Cyril, and the Ethiopic general canon, the liturgy of Mark is not to be esteemed the rule by which we are to judge of the ancient Alexandrian rites: though in these very places it often throws great light on the Coptic and Ethiopic liturgies, and affords strong confirmation of their antiquity. So little remains of the history of the orthodox Alexandrians, that it is impossible to determine exactly the time when these alterations were introduced. It must certainly have occurred before the twelfth century, because the MS. of St. Mark's liturgy is as old as that time. Very probably it took place about the eighth century, when the orthodox had again patriarchs of their own, some of whom might have adapted their liturgy to the rites which had been gradually introduced by priests ordained in Constantinople during a century of persecution and depression. And considering the small number of the orthodox in Egypt, the persecutions which they suffered, and their subsequent adoption of the liturgies used at Constantinople, it may be regarded as wonderful that any monument of their ancient liturgy has survived.

Before I state the order and substance of the ancient Alexandrian liturgy, it may be advisable to correct the mistakes of Renaudot as to the monuments which most authentically represent it. Renaudot states that the Anaphora of the Coptic liturgy of Basil, and of St. Mark's, have "the same

66

order, prayers agreeing in the same meaning, "similar rites, but a great variety in the expres"sions"." It is strange that a man of such learn

Р 66

Superest pars secunda Basilii liturgiarum diversitas. in qua major omnino Marci et Est quidem non in illis modo

ing and diligence should have made such a mistake; but a simple inspection is enough to refute him. The order is perfectly different. Renaudot indeed remarks elsewhere, that these Anaphora of Basil and Mark do not agree, from whence he infers, that St. Mark's was not the common canon of the old Alexandrian rite, but belonged to some particular church. And the proof which he brings for Basil's liturgy having been the canon of the Alexandrian church (at least after the conquest of Egypt by the Mahommedans) is, that it accords with the Ethiopic general canon, which is nothing but "a liberal version of Basil's Coptic liturgy'." It is scarcely necessary to refute this, because all that it attempts to prove is, that Basil's liturgy was chiefly used by the Copts after the Mahommedan invasion. the important question is, what liturgy was used during the time of the Christian emperors; which question is not touched by the result of Renaudot s argument. However, the proof which he brings,

sed in omnibus antiquis aliis cujuscumque linguæ, idem ordo, orationes in eandem sententiam convenientes, ritus similes, sed insignis ex verborum varietate diversitas." Tom. i. p. xciv.

non

But

ligimus, sed singularem," &c. p. xcvi.

"Fieri enim facile potuit ut ex magno illo ecclesiarum numero quæ Alexandrino patriarchæ suberant, nonnullæ eâdem (Marci) frequentius uterentur, quamvis major earum pars Basilianâ——uti soleret, saltem à captâ à Mahumedanis Ægypto. Ita enim rem se habere demonstrat ÆthiopumEx-disciplina. Canon enim generalis Æthiopum, qui communem liturgiæ formam continet, Basilianæ Liturgiæ Coptica quædam liberior versio est," p. xcvi.

q "Secunda pars est eadem, neque convenit nisi eâ quam diximus generali conformitate rituum et sententiarum, cum prima et præcipua Coptica, quæ est Basilii.

eâ igitur ratione illam (Marci) qualis Græcè edita est, non esse canonem, ut uno verbo vocare possumus, communem veteris Alexandrini ritus intelVOL. I.

H

that Basil's liturgy was chiefly used by the Copts after the Mahommedan invasion, is invalid. For the Ethiopic general canon is not (as he says) a liberal version of Basil's liturgy, but accords with Cyril's and Mark's, as any one may see by an actual comparison.

Let us, then, proceed to examine the chief features of the ancient Alexandrian rite, as depicted in the liturgies of Mark and Cyril, supported by the Ethiopic general canon; omitting, however, any notice of that part of the introduction which preceded the dismissal of the catechumens, because in the most primitive times there was little else contained in it besides the reading of lessons and the sermon.

After the dismissal of the catechumens and some prayers of the faithful, the priest and people saluted each other thus, "Peace be with you;" "And with thy spirit." Then followed the apostolical kiss of peace. The deacon proclaimed oтwμev kaλws", and the form of "Sursum corda," &c. followed". Then began the eucharistia or thanksgiving, in which the great peculiarity of the Egyptian rite becomes immediately visible. All the solemn prayers for men and things, the commemorations of the living and the dead, are inserted in this place", after the form, "Sursum corda." Then the thanksgiving being resumed again, as it proceeds, the deacon successively commands those who are sitting, to "arise," and "look towards the east"." The thanks

s Renaudot, tom. i. p. 12. 139, 140. 511-513.

t P. 12. 60. 141.

u P. 64. 98.

V P. 40. 144.

10

w P. 41-45. 146-153 514-516.

* P. 45. 153. 516.

y P. 46. 153. 516.