_Aër._ The external veil which is used to cover both chalice and paten.
_Antidoron._ That which remains of a _Prosphora_ (loaf of oblation) after
the portion for consecration has been cut from it. This remainder is
given to communicants (together with wine and warm water) immediately
after the holy sacrament, and is also distributed to those of the
congregation who are not communicants at the end of the Liturgy instead
of the holy gifts themselves, and, for that reason, it is called
_Antidoron_. In the primitive church its distribution was known under the
term _Agape_, _i.e._, Love-feast.
_Axios._ Worthy. An exclamation, referring to the candidates, used at
ordinations.
_Canon._ An ecclesiastical composition, commemorative of any given
festival or occasion, consisting of nine spiritual songs, according to
the number of the degrees of the incorporeal hosts, based upon these
nine scriptural odes, or prayers, I. The song of Moses in Exodus (_chap.
xv._ 1-19). II. The song of Moses in Deuteronomy (_chap. xxxii._ 1-43).
This song, being indicative of God’s judgment against sinners, is sung
only in penitential seasons, hence a Canon usually lacks the second Ode,
the third following immediately on the first. III. The prayer of Anna (_1
Kings ii._ 1-10). IV. The prayer of Abbacum (_chap. iii._ 2 _ad fin._).
V. The prayer of Esaias (_chap. xxvi._ 9-20). VI. The prayer of Jonas
(_chap. ii._ 2-9). VII. The prayer of the Three Children (_Daniel iii_).
VIII. The song of the same (_Benedicite_). IX. The song of Zacharias
(_Benedictus_), preceded by that of the Virgin (_Magnificat_). Every
Ode in a Canon is preceded by a verse called _Irmos_, itself being the
rhythmical model of the verses that follow, which are called _Troparia_,
because they turn upon a model. The _Irmos_ however is frequently
omitted, or is sung only before Odes iii, vi, and ix (as also after
these). See pages 210, 214, and 218. A refrain pervades all the Odes. See
pages 129, 183, and 209. The refrains for the Canons at pages 85 and 145
are not expressed in the text, but these are respectively, “Have mercy
upon me, O God, have mercy upon me,” and, “Rest, O Lord, thy sleeping
servant’s soul.” The refrain is sung or said between every verse except
the last two, “Glory to the Father, and to the Son, and to the Holy
Ghost,” being prefixed to the last but one, and “Both now and ever, and
to ages of ages. Amen” to the last, which last is always addressed to
the God-bearing Virgin. Sometimes, _e.g._, in penitential seasons, the
verses of the Odes are sung together with those of their scriptural
prototypes, and the rubric then indicates to how many of these verses,
counting backwards from the last, the ecclesiastically composed ones are
to be subjoined. Thus at page 128 the Canon is directed to be sung to vi,
_i.e._, six verses (counting backwards) of the scriptural prototype in
each Ode; but in this case, if so sung, the refrain would be omitted. A
Canon is moreover usually divided into three parts, the division taking
place after the third and sixth Odes, a verse called _Kathisma_, or one
called _Hypacoë_, frequently occurring after Ode iii, and one called
_Condakion_, followed by one or more called _Icos_ (_pl._ _Icosi_)
after Ode vi. Sometimes an epistle and gospel lection occurs after the
_Condakion_ and _Icos_. See page 167. Finally, it is to be remarked that
an _Ectenia_ (q. v.) usually follows Ode iii (before the _Kathisma_), Ode
vi (before the _Condakion_ and _Icos_), and Ode ix.
_Cherubic Hymn._ The song sung at the great Introit in the celebration
of the Liturgy, when the prepared gifts are solemnly carried from the
_Prothesis_ (table of oblations) through the church to the altar. The
words of the ancient song accompanying this rite are as follows,
Let all mortal flesh be still, and let it stand in fear and awe, and
think of nothing earthly to itself, because the King of kings and Lord of
lords approacheth to be slain, and given for the faithful’s food.
(_Here the procession takes place._)
Him do precede th’ angelic choirs, with all their principals and powers,
the cherubim of many eyes, and the six-winged seraphim, who shade their
faces and sing forth the song, Alleluia, alleluia, alleluia.
These words however are now only sung on Holy Saturday, and, except on
that day, and on Holy Thursday, and at the Liturgy of the Presanctified,
are substituted by the following, dating from the time of Justinian,
We, who the cherubim in mystery represent and sing the song thrice-holy
to the quickening Trinity, should put away now every care of life,
(_The procession._)
That we the King of all things may receive, who borne in is on spears by
angel ranks unseen. Alleluia, alleluia, alleluia.
On Holy Thursday the words are,
Of thy mysterious supper, Son of God, me a communicant accept to-day; for
I thy mystery to thy foes will not betray, nor give to thee a kiss as
Judas did; but, as the thief, I will confess thee: Lord, in thy kingdom O
remember me.
(_The procession._)
Of thy mysterious supper.... _the whole again, concluding with the thrice
sung Alleluia_.
And at the Liturgy of the Presanctified,
Now serve the heavenly powers unseen with us; for, lo, the King of glory
cometh in. Behold, the mystic sacrifice, that perfected hath been, is
borne in on the spears.
(_The procession._)
Let us draw near with faith and love, that we of life immortal may
partakers be. Alleluia, alleluia, alleluia.
_Condakion._ A short verse expressing the purport of any given festival
or occasion. See Canon.
_Dismissal._ The concluding words of an office. A full form of these is
given at page 222, but in other places, when they are expressed at all,
it is in a more or less fragmentary manner.
_Ectenia._ A form of prayer consisting of a number of rogations with
responses. There is a great, and a little Ectenia, an Ectenia of earnest
prayer, and one of supplication. The normal form of these is as follows,
_The great Ectenia, called also the Ectenia of peace._
In peace let us pray to the Lord. _Response._ Lord, have mercy, _and so
after the succeeding rogations_. For the peace that is from above, and
for the salvation of our souls, let us pray to the Lord. For the peace of
the whole world, the good estate of the holy churches of God, and for
the union of them all, let us pray to the Lord. For this holy temple,
and for them that with faith, piety, and fear of God enter into it, let
us pray to the Lord. For the most holy Governing Synod, and for our
Metropolitan, _name_, for our Archbishop, or Bishop, _name_, _according
to the eparchy_, for the honourable presbytery, the diaconate in Christ,
and for all the clergy and the laity, let us pray to the Lord. _Here
follow rogations for the Emperor and the Imperial Family, mentioning them
by name._ To aid them and to subdue under their feet every enemy and
adversary, let us pray to the Lord. For this city (_if it is monastery_,
For this holy habitation), for every city and country, and for them that
in faith dwell therein, let us pray to the Lord. For healthiness of
weather, for plentifulness of the fruits of the earth, and for peaceful
times, let us pray to the Lord. For them that voyage, that journey, that
are sick, that are suffering, that are in bonds, and for their salvation,
let us pray to the Lord. _Here are inserted additional rogations for
special circumstances._ For our deliverance from all affliction, passion,
and want, let us pray to the Lord. Help us, save us, have mercy on us,
and keep us, O God, by thy grace. Commemorating our most holy, most pure,
most blessed glorious Lady, the God-bearing Ever-virgin Mary, together
with all the Saints, let us commend ourselves, and one another, and all
our life to Christ our God. _Response._ To thee, O Lord. _Exclamation by
the priest._ For to thee is due all glory, honour, and Worship, to the
Father, and to the Son, and to the Holy Ghost, now and ever, and to ages
of ages. _Response._ Amen.
_The little Ectenia._
Again and again in peace let us pray to the Lord. Help us....
Commemorating.... _as in the great Ectenia, with a varying exclamation_.
_The Ectenia of earnest prayer._
Let us all say with our whole soul, and with our whole mind let us say,
_Response_. Lord, have mercy. O Lord almighty, O God of our fathers, we
pray thee, hear, and have mercy. _Response._ Lord, have mercy. Have mercy
upon us, O God, according to thy great mercy, we pray thee, hear, and
have mercy. _Response._ Lord, have mercy, _three times; and so after the
succeeding rogations, the next being for the Emperor and the Imperial
Family, mentioning them by name. Then the Synod, the Metropolitan, and
all sorts and conditions of men, and those especially for whom the
occasion serves are mentioned, and the Ectenia is concluded by the priest
with the exclamation_, For thou art a merciful and man-loving God, and
to thee we ascribe glory, to the Father, and to the Son, and to the Holy
Ghost, now and ever, and to ages of ages. _Response._ Amen.
_The Ectenia of supplication._
Let us fulfil our supplication to the Lord. _Response._ Lord, have mercy.
Help us, save us, have mercy on us, and keep us, O God, by thy grace.
_Response._ Lord, have mercy. That the whole day may be perfect, holy,
peaceful, and sinless, let us ask of the Lord. _Response._ Vouchsafe,
O Lord, _and so successively_. An angel of peace, a faithful guide, a
guardian of our souls and bodies, let us ask of the Lord. Pardon and
forgiveness of our sins and iniquities, let us ask of the Lord. What is
good and profitable for our souls, and peace for the world, let us ask
of the Lord. That the remaining time of our life may be accomplished in
peace and repentance, let us ask of the Lord. A christian end of our
life, painless, unashamed, peaceful, and a good answer at the fearful
judgment-seat of Christ, let us ask. Commemorating.... _as before
written, with an exclamation, or_, Having prayed.... See page 69.
_Epigonation._ A lozenge shaped ornament, worn by bishops and
archimandrites, suspended from the girdle and resting upon the knee. It
signifies a spiritual sword, with which the wearers should defend those
committed to their charge.
_Epitrachelion._ The priest’s stole.
_Exapostilarion._ A verse said or sung before the psalms of praise
(Psalms cxlviii, cxlix, and cl). Some derive the term from the verse
being sung by one of the clergy who is sent out of his place in the choir
into the middle of the church to sing it; but others from it being a
verse substituting a more ancient series of verses (Lucerns), in which
the Lord is prayed to send forth light unto us.
_Hypacoë._ A term implying that the verse bearing its name should be
listened to with particular attention.
_Icos._ A stanza. See Canon.
_Idiomelon (pl. Idiomela)._ A verse that is of its own mode, _i.e._, one
not composed upon an _Irmos_, or model.
_Irmos (pl. Irmi)._ See Canon.
_Kathisma._ A verse during the singing of which it is permitted to sit.
_Omophorion._ The bishop’s pall.
_Orarion._ The deacon’s stole.
_Phelonion._ A vestment or cope.
_Prokimenon._ A verse, taken from the psalms, sung before the reading
of an appointed epistle. With this is conjoined another verse, and the
mode of saying and singing these is as follows. The reader says the
prokimenon, and the choir repeats the same. Then the reader says the
conjoined verse, and the choir again sings the prokimenon. Finally the
reader says half the prokimenon, and the choir sings the remaining half.
_Sloujébnik._ The service book containing the prayers said by the priest
and deacon at Vespers, Matins, and Liturgy.
_Stasis._ A subdivision of the psalter. The whole psalter is divided into
twenty sections, and each of these is subdivided into three parts.[3]
_Sticharion._ A tunicle.
_Stichera._ Ecclesiastically composed verses, usually conjoined with
verses selected from the psalms.
_Theotokion._ A verse addressed to the God-bearing Virgin.
_Tone._ The ecclesiastical tones are eight in number, and are based upon
the ancient classical modes, namely, the Dorian, Phrygian, Lydian, and
Ionian for tones i to iv, and the minors of these for tones v to viii.
The Slavonic, Greek, and Gregorian tones correspond thus,
_Slavonic._ _Greek._ _Gregorian._
I. I. I.
II. II. III.
III. III. V.
IV. IV. VII.
V. I minor. II.
VI. II minor. IV.
VII. Grave. VI.
VIII. IV minor. VIII.
_Trisagion._ The thrice-holy hymn, the words of which are as follow,
Holy God, holy mighty one, holy immortal one, have mercy upon us, sung
three times.
When sung in a more solemn manner at the Liturgy and other offices before
the reading of the epistle and gospel the mode is thus,
Holy God, holy mighty one, holy immortal one, have mercy upon us. _Three
times._
Glory to the Father, and to the Son, and to the Holy Ghost, both now and
ever, and to ages of ages. Amen.
Holy immortal one, have mercy upon us.
(Dynamis.)
Holy God, holy mighty one, holy immortal one, have mercy upon us.
At Easter, Pentecost, Christmas, and Epiphany, on the day before Palm
Sunday, on Holy Saturday, and at Baptisms, this hymn is superseded by the
following,
As many as have been baptized into Christ have put on Christ. Alleluia.
_Three times._
Glory to the Father.... _ending_, to ages of ages. Amen.
Have put on Christ. Alleluia.
As many as have been baptized into Christ have put on Christ. Alleluia.
See pages 35 and 167.
_Troparion._ A verse that is composed (_lit._ turns) upon a model. See
Canon. The term has also a wider signification, and is used to indicate
the principal commemorative verse for any festival or occasion, and as
such is referred to in the text as “the troparion for the day.”