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Z.

Lovn. The girdle, put on by the Priest in vesting so as to confine both the στοιχάριον and ἐπιτραχήXov (in the Greek Church), or the Alb and Stole in the West.

H.

xos. A Tone. The Eastern tones correspond with the Western, though they are not numbered in precisely the same manner. There are eight altogether, viz. four authentic' tones (numbered a', 'B', y', 8'), each with its corresponding ‘Plagal' tone (πλάγιον α', πλ. β', βαρύς, πλ. δ ́), (Neale, Introd. p. 830, q. v.)

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Ovμiaτńρlov, A censer (Lat. thuriθυμιατόν, Jbulum). θύραι. There are many doors in an architecturally-complete Byzantine Church. The following is the substance of Dr. Neale's account (see Neale's Introd. pp. 195-200). The most important ritually of them all are the Holy Doors' (0. ayiaı) in the middle of the Iconostasis, giving access from the Choir of the Church to the Sanctuary (Bua). These are only open in the Liturgy, during the two Entrances, and at the Communion from the invitation of the Priest to approach. The Iconostasis has two other side doors (0. πλάγιαι) giving access respectively to the πρόθεσις and διακονικόν (sacristy). From the former of these the processions of both the Entrances emerge into the Church. Of the other doors, Dr. Neale believes that the Entrance-doors at the West end of the Church are called the 'Beautiful Gates' (ὡραῖαι πύλαι); the doors leading from the Narthex into the Nave are the 'Royal' or 'Silver' doors; and those between the Nave and Choir, supposing these to be archi

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καθέδρα, ἡ ἄνω. Against the wall of the apsidal Sanctuary of a Byzantine Church, behind the Altar, seats are arranged for the Presbyters, with a raised one in the middle (ἡ ἄνω καθέδρα) for the Bishop, the whole being called collectively the Synthronus (ovv@povos). The whole arrangement resembles the description in Rev. iv. v. On the central seat the celebrant sits during the reading of the Gospel, in the Liturgy of Constantinople. κάλυμμα. A general name a veil. On p. 88 it is applied to all the three veils, viz. τὸ πρῶτον κ., the paten-veil, τὸ δεύτερον κ., the chalice-veil, and τὸ κ., ἤτοι τὸν ȧépa, the large veil. κατανυκτικὰ (τροπάρια). Penitential hymns, or anthems. καταπέτασμα. The large veil (ἀήρ). καταπετάσματος εὐχή is the Prayer Isaid when the veil was raised, and the Mysteries exposed. κοινωνικόν (or -κή). An anthem somewhat answering to the Latin communio; proper to the day, and sung by the choir just before the communion of the people, in the Liturgy of S. Chrysostom. KOVTάKLOV. A kind of short hymn, generally derived from the modern Greek word κоνтós, small, because in a short compass it recounts the merits of the Saint to whom the Festival is dedicated. κρατήρ. A Chalice.

κυριακή (sc. ἡμέρα). Sunday.

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M.

μакаριoμоí. The Beatitudes, sung on Sundays as the Third Antiphon. μeλížev (Lat. comminuere). Το break up the consecrated Bread for the communion: whereas Kλāν is used of the ritual Fraction. μέρις. A particle (of the Holy Bread). μeтávola. A reverence, obeisance. It was of two degrees, μ‹yáλŋ and μικρά; the latter an inclination of the head and neck only; the former of the whole body. μοῦσα (or σπόγγος). A piece of sponge used, as the Purificator is in the West, to cleanse the Paten,

etc.

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Patens and Chalices to be used by the deacon in communicating the people but there is uncertainty about it (see Neale and Littledale, Trans. of Primitive Liturgies, p. 61, note). παροικία. A diocese. παστοφόρια, τά.

The Chambers, or Chapels, on either side of the Sanctuary in a Byzantine Church, viz. the Prothesis and the Diaconicon.

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προηγιασμένων (ἡ λειτουργία τῶν). (See under Missa Praesanctificatorum.')

πрóbeσis. (a) The ceremony of preparing the elements for oblation. (B) The Chapel in which this was performed. (7) The table (credence-table) at which the ceremony took place. πрокείμενоν. In the Greek Eucharistic office this answers to the Latin 'Gradual:' an anthem consisting of a verse or two of the Psalms, having a reference to the Epistle. It precedes however the Epistle, whereas the Gradual' follows it. There is also a πроκείμενον for the day in the vespers

office.

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Проσкоμidη. Oblation; used in ecclesiastical books in reference to any of the three oblations of the Greek rite: but in the Liturgy εὐχὴ τῆς πρ. is the prayer of oblation used at the Offertory. πроσкúνημа. A reverence, accompanied by the sign of the cross. προσφορά. (α) In the Liturgy of

Constantinople (pp. 84, 85) the Tроopорai are the five Oblates, or Loaves, presented to be prepared for consecration. (B) In the Canons of Councils poopopá and προσφέρειν are used absolutely for 'offering the Holy Sacrifice,' and 'the offering' itself. (See Suicer's Thes. s. v.)

πρωτοσύγκελλος. The principal Chaplain of the Patriarch, (Dr. Littledale). The σúуkeλλo were appointed to be always in attendance on the Patriarch. They took rank even before Metropolitans.

Tuλ@pos (Lat. ostiarius). A doorkeeper. The lowest of the four minor orders.

P.

pimídiov. A Fan: waved by the Deacon over the Holy Mysteries, while they are exposed by the veil being removed. At first it was of feathers, or some thin material, and was intended to prevent the approach of insects, as we see in the Clementine Liturgy (p. 11). Its later form is that of a six-winged Cherub's head supported on a staff, made of wood or metal, the waving of which symbolises the angels attendant on the Divine Presence.

Σ.

σάκκος. A sort of straight tunic without sleeves, richly embroidered, (somewhat resembling in effect the Western Dalmatic), worn by Metropolitans, and in Russia by all Bishops, instead of the φελώνιον. σκευοφυλάκιον. Another name of the διακονικόν, the Sacristy, socalled because the Vestments, Holy Vessels, and other Instrumenta (σkeún) of the church are kept there. σπόγγος. The same as μοῦσα (q. v.). σтоixáριov. A long, close-fitting, vestment, worn by all orders of the clergy alike in their ministrations. Except in its material it finds its analogy in the Western Alb and originally it, like this, was of linen. The Bishop's σTOLXápiov is marked by being coloured in alternate stripes (Tотаμоí) of crimson and white.

συναπτή. (α) ἡ μεγάλη. The Dea

con's Litany, or ктEVÝ. (B) ǹ purpά. The short Litany consisting of the Invitation, the two last suffrages of the greater Litany (viz. ̓Αντιλαβοῦ, σῶσον κ.τ.λ. and Τῆς παναγίας κ. τ. λ.) and the Doxology. (See p. 92, § I. a.)

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ADDENDA ET CORRIGENDA.

p. 12, footnote, after 1 Clem. c. xx insert lix-lxi.

p. 21, 1. 28, in margin, insert POST-COMMUNION.

p. 50, 1. 3, in margin, for Intinction read Confirmation.

p. 62, 1. 8, cancel the comma after magis.

p. 175, 1. 22, in margin, insert Alleluia.

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p. 234, 1. 15, for Rectus et justus read Rectum et justum; and for note 2 read Ludolphus reads here Rectus et justus. Dr. Tattam also in his Translation of the Coptic Apostolical Constitutions' (1848) gives the masculine in the corresponding place. There is however, I learn, no neuter gender in these languages; but the masculine would necessarily be used. Hence doubtless the usual response at this point is intended, and in both cases the translators have been misled.

p. 235, 1. 24, for celebrant read celebrent.

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