lax, nakis, arab. lauḥ, eth. tābōt: Nest. twilaita), a small oblong consecrated board of wood or stone placed upon, or in Copt. inserted in, the slab of the altar, whether consecrated or not, answers to the antiminsion. (Arm. marmnakal ['corporal'], gorphourah [=corporale] or schouschphah [= syr. shūshepho 'veil'] is the western corporal adopted: the board [wem] is used only as a portable altar.)

Antiphon or Anthem (Byz. ȧvrípavov, arab. antīfūnā, slav. antifon, arm. phokh: Melk. arab. antifúnyah: Syr. Jac. maʼnitho: Nest. 'ūnītha).

I. A psalm or hymn recited by alternate voices. Of three kinds: (1) the Responsory, in which the reader recites the verses (orixos, arab. stīkhun, Melk. stikhūs, slav. stich: Syr. Jac. pethgōmo '' 77. 11: Nest. beith 'house,' 298. 24 arm. phokh alternation' 416. 30) of the psalm and the people respond (ὑποψάλλειν) with a constant refrain (ἀκροστίχιον 29. 30, τροπάριον, arab. tribāryūn, slav. tropar, arm. ktzord 'juncture': Syr. Jac. 'enyōno 'response': Nest. 'ūnāya 'response'): before beginning the psalm the reader also recites the refrain and the people repeat it after him. See e.g. 297, in form. (2) The Antiphon proper, a responsory in which the parts are taken by two choirs, not by a reader solo and the people, the refrain not being recited at the beginning: see e.g. 256, 365. (3) That in which the verses are sung alternately by two choirs, without a refrain. See e.g. 249. 16: 300, the * marking the change of choir. The responsory is the oldest form of congregational psalmody: see 29. 29: 475. 15: 477 n. 4: 506. 52: 518. 25. The reform in the latter part of the fourth cent. (S. Bas. Ep. 207 § 3: Socr. H. E. vi. 8: Soz. H. E. vii. 23, viii. 8) was apparently the substitution of (2) for (1). Later, antiphons and responsories have been largely mutilated (a) by the reduction of the psalm to a single verse with or

without gloria, 369. 20 a (where verse and refrain are identical), 371. 19 a: cp. western introits and Ps. xliv in the English litany (b) by the reduction of the whole to a single verse and an unrepeated refrain, 371. 5: (c) by the omission of all the refrains except the first (ktzord), the verses of the psalm being sung alternately (phokh), 416. 27: cp. the ordinary western psalmody. In some Nestorian cases of antiphonal structure, e.g. 255. 17, the refrain is the essential element and the verses are 'farcing' (giyura).

II. (Nest.) Anthem of the Sanctuary (dekanci) 253,of the Gospel (diwangaliyun) 261, of the Mysteries (drásī) 269, and of the Bema (d'bīm) 298, sung respectively after the psalms, after the gospel, at the offertory, and at the communion.

Applause. See Sermon.

Apostle (Byz. áπóσтoλos, arab.rasă'il [so Syr. Un.], slav. apostol, arm. arrachealch: Melk. and Maron, arab. rasălah: Syr. Jac. and Nest. shelīko: Copt. Paulos, apostolos, arab. Būlus, eth. Pawelōs): the lection from the Epistles of S. Paul. See Lections.

Arārāy (eth.). See Music.
Ark (Abyss.). See Tābōt.

Asbadikon (Egypt.: greek S. Greg. δεσποτικόν, S. Bas. σπουδικών : copt. spoudikon, isbodikon, isbadikon: arab. isbadyakūn 184. 17: eth. translit. from arab, and resolved into 'āsba dīyāķōn = merces diaconi 237. 21). The deσTOTIKÓP sc. owμa (cp. 486. 55: 540. 37 sq.: 541. 3, 10), the central square of the consecrated host, detached at the fraction and put into the chalice at the commixture. See Manual Acts 4.

Aspasmos (Copt.,=donaoμós, arab. asbasmus) 1. See Peace. 2. A variable hymn sung at the kiss of peace, ciii.

Assistant presbyter (eth., kasīs zayetrādā'e, or 'subpresbyter' nefek k.) or Associate priest (Copt., arab. alcâ

hin alsharic): a presbyter associated with the celebrant ('the priest that consecrated' 238. 21: 239. 30) to whom certain functions are assigned in the rubrics.

Athōr (Copt., 168.9): the third month, Oct. 28-Nov. 26.

Atrium (αὐλή 475. 34: τὰ προπύλαια 530. 28: προτεμενίσματα 506. 11 : cp. 469. 6): the quadrangular cloister in front of the basilica from which the doors opened into the narthex. The later προαύλιον, or open porch at the west end, is a survival of the atrium, the other three sides of the cloister having disappeared. Cp. Cantharus.

Baracah (arab., ciii). See Eulogia. Basilian monks. Religious following the rule of S. Basil. Among the Greek populations of S. Italy and Sicily (consisting of refugees from the Arab invasion of Syria and afterwards from the iconoclastic persecution, who, after the Norman conquest, when S. Italy ceased to belong to the Byzantine Empire and the patriarchate Constantinople, became Uniat) there were many communities of Basilian monks. They are now represented by the Monastery of Grotta Ferrata in the Alban Hills, founded in 1004 by S. Nilus of Rossano; but the Greek rite is still observed also by the Greek populations in Calabria and Apulia. See Uniat. On the Basilian ritual books, see lxxxv, xc.

Bazpan (Arm., 414. 21). The Cuffs. See Vestments 2.

Bema (Bμa). I. See Sanctuary. II. (Nest., bīm) a terrace running across the church in front of the sanctuary, with a low wall on the nave side, from which the lections are read and the com. munion administered. The distinction between the senses I and II is not clear in the Nest. rubrics. III. See Ambo. Benediction (Abyss ). See Blessing. Bless, o my Lord. See Evλóynσov δέσποτα.

Blessing. I. The solemn blessing between the consecration and the communion. II. Of the several disqualified orders at their departure from the church: e. g. 7. 15: 8.31: 471. 38. III. Of the faithful at several points of the m. of the faithful. See Imposition, Inclination. IV. The making of the sign of the cross on persons and things. See Evλoyeîv. Hence eth. būrācē 'benediction' 203. 3 &c.; and 'prayer of benediction' 229. 8, the intercession during which the persons prayed for are signed.

Bread: the eucharistic loaf.

I. Byz.: a round leavened cake, 5 x 2 in., stamped with a square (2 in.), itself divided by a cross into 4 squares in which are severally inscribed IC, XC, NI, ΚΑ (Ἰησοῦς Χριστὸς νικᾷ) 357. 18: 393. 30. The whole loaf was formerly called evλoyía (q.v.) 540. 30 as given by the people: ἀναφορά 541. 23 &c., προσκομιδή 541. 22 as an oblation (oblatio 541. 21): now проσ орá 356. 27, arab. kurbānah, slav. prosfora, as oblate; or oppayis 357. 27, arab. khatm, slav. petshat, as impressed with a stamp. The square, the proper oppayis 356. 28, ceremonially detached and placed on the paten, is called & duvós cp. 357. 15, slav. agnetz; ¿ äɣios aptos 357. 31, arab. alḥubz almukaddas, slav. swyatiy chleb (also & apros 309. 6: 548. 13; its 'crumb' σáp§ 548. 3: cp. medulla 544. 27).

II. Syr. Jac. and Syr. Un.: a round cake, leavened with the holy leaven (see Malca), 3x in., stamped like a wheel with four diameters (the alternate radii being cut off halfway from the circumference by a concentric circle). Called, Jac. tabh'o 'seal' 71. 8, pristo 'a flat cake' 493. 24, and būchro 'firstbegotten'; Un. arab. burshānah (=syr. purshōno'separation', dpaípeμa, 'the heave offering,' in Lev. &c.).

III. Maronite: the Latin unleavened wafer; called burshānah, ķurbān in arab., kūrbōno' offering' in syr.

IV. Coptic: a round leavened cake, 3in., stamped, round the edge with the legend aroc 0 0εoc asioc icxypoc asiоc abaнatoc, and within with a cross consisting of twelve little squares, each of which and the remaining spandrels are marked with a little cross placed diagonally. Called in arab. alḥamal 'the lamb' 145. 7 &c. The four middle squares form the asbadikon (q. v.).

V. Abyssinian: a flat round leavened cake, 4× in., stamped with a cross of 9 squares, with 4 squares added in the angles of the cross. Called chebset 'bread' 199. 1 &c. and kurbān 'offering' ('host' 199. 4 &c.). The central square is the asbadikon.

VI. Nestorian: a round leavened (247. 11: 248. 1) cake, 2 x in., stamped with a cross-crosslet and four small crosses. Called buchra 'first-begotten' 290. 2, keçātha 'broken portion' 248. 10, prista 'cake' 291. 2, and the priest's loaf pūrshāna malcaya‘royal heave offering' ('portion of the malca' 247. 19).

VII. Armenian: a round unleavened wafer, 3 x in., stamped with an ornamental border, the crucifix and the sacred name, and sometimes with two diameters at right angles on the back. Called neschkhar 'wafer' 418. 40, and surb hhaths 'holy bread.'

Buchra (Syr. Jac. and Nest., 'firstbegotten,' Heb. i. 6): the host. See Bread II, VI.

Bürcetho (Syr. Jac., 'blessing'): the blessed bread. See Eulogia.

Cancelli (cancelli 467. 39: 470. 13: κάγκελλοι, κιγκλίδες 506. 16: κιγκλίς 523.43: cp. kanci, v. Sanctuary): the lattice separating the sanctuary from the nave, the sanctuary screen. The screen has developed from a lattice, through a form consisting of high columns joined by a beam and a low wall, to a solid structure, stationary or in the form of folding doors. The Syr.

Jac. churches of Upper Syria have examples of all types. Byz. and Copt. have a high solid wooden screen, surmounted by or covered with ikons and furnished with doors; and the Copt. form is sometimes a folding door. Nest. is a stone wall pierced by an arch, sometimes with doors. Arm, and Maron. have abolished the screen. On Abyssin. see Sanctuary. Cp. Veil I.

The

Cantharus (pvaι 469. 7: 475- 36: χέρνιβον 506. ΙI: φιάλη): the fountain in the atrium at which the people washed their hands before entering the church: cp. 469. 4: 484. 38.

Cărüzütha (Nest): a deacon's' proclamation,' esp. the Prayers after the Gospel. See Κηρύσσειν.

Catechumen (fully κατηχούμενος τὸ εὐαγγέλιον 5. 20: cp. Gal. vi. 6: οἱ ἐν Kaтnxhσeι 26. 14: arab. mau'ūṛ: copt. katechoumenos: eth. ne'us crestiyān 'young christian': syr. shōmű'o 'hearer': arm. erekhah: slav. oglashenniy). One under instruction (kaτhxŋσis, cp. Lk. i. 4) with a view to baptism. The name is sometimes used to cover all such: but in the liturgies it is applied to those undergoing the remoter instruction, the Hearers (267. 28: 490. 29) as distinguished from the Competents q. v. The catechumens stood in the narthex.

Catholicon (Egypt., copt. katholiken, arab. ķāthūlyacun): the second lection, from the Catholic Epistles. See Lections.

Catholicos: the archbishop of a province outside the empire as constituted 'procurator general' of a patriarch within the empire to whom he was nominally subject, while practically an independent patriarch (Conc. Constant. i. c. 2 and Bright in loc.). 1. The Catho licos of the East (syr. kathūlika ďomadhnha), the patriarch of the Nestorians, is the successor of the archbishop of Seleucia-Ctesiphon, procurator ofAntioch in the Persian empire: 276. 18: 277.1:

281. 30. There is also a Uniat ChalIdaean catholicos at Mosul. 2. The Abūna of Acsum, pope of Ethiopia, is procurator in Abyssinia of the Coptic patriarch or archpope of Alexandria : 206. 12 &c. 3. The Catholicos of Edchmiadzin, patriarch of all Armenians' (hhairapet amenain Hhaioths, 442. 31), was originally procurator of Caesarea in Armenia Major. 4. The title of καθολικὸς ἀρχιεπίσκοπος borne by the exarch of Georgia is probably a survival of the catholicate of Iberia, dependent on Antioch.

Censer (Ovμiaτýpov [2 Chr. xxvi. 19, Ezek. viii. 11=?: Heb. ix. 4], Ovμarós: syг. pirmo [Apoc. viii. 3]: arab. mibkharah: copt. shourē [Heb. ix. 4]: eth. maeṭant [ib.]: arm. khnkanoths [Apoc. viii. 3], bourwarr [Heb. ix. 4] : slav. kadilnitza). The incense vessel, of the same form as the western, but generally smaller and with bells attached to the chains.

Chalice (κύπελλον 14. 6, κρατήρ 62. 1ο 6, ποτήριον 25. 10 and generally : syr. cōso: arab. cās: copt. poterion: eth. çewa'e: arm. bashak, ski : slav. potir). The eucharistic cup, generally of the same type as the western; but the Nestorian is usually a footless copper bowl, 8 in. across.

Cherubic Hymn (Byz., ¿ xepovßikos ὕμνος 377. 8: τὸ χερουβ. 41. 23: τὰ χερουβ. 318. 3: ὁ μυστικὸς ὕμνος 319: arab. alshārūbyacun: slav. cherouwimskaya pesn): the hymn sung by the choir at the Great Entrance. It has four forms: (r) The ordinary form, Oi và XepouBín 377.9, whence in Jas. (ABC) at 41. 25, Mk. I22. 18, and Arm. 431. 2I. (2) Tou deinvov σov 396. 5, the proper of Maundy Thursday. (3) Σιγησάτω πᾶσα σάρξ, the proper of Easter Even, adopted in Jas. 41. 25 (FGHJKN, in B as alternative, and in C in addition, to [1]). (4) Nûv ai dvváμeis, used in the Presanctified 348. 21: this may be the form alluded to

532. 9, in which case it must have been used at first in the ordinary liturgy.

Church. See Atrium, Narthex, Nave, Sanctuary, Sacristy. For names, see 506. 9: 519. 21: 523. 29.

Circuit of the Lamb (Egypt., arab. dūrat alḥamal): the procession in which the priest carries the bread and the deacon the wine round the altar before the prothesis: 145. 25: 199. 16.

Cloud (Syr. Jac., ‘aimo 70. 38): the veil of the oblation. See Veil III. I. c.

Coal (avepat: syr. g'mürtho): the 'live coal' 'taken from off the altar' and laid upon the lips' of the prophet, Is. vi. 6, 7. Applied (1) typically to our Lord, 32. 4: cp. Cyr. Al. in Esai. i. 4 (ii. 107 E): (2) similarly to the holy sacrament, 63. 19: 181. 29: 199. 36: (3) Syr. and Nest., as a formal title of the consecrated particle (q.v.), 102. 336: 103. 2, 18: 293. 38: 484. 11.

Commemorations (Syr. Jac., 492. Io sqq.): the intercession after the consecration (89 sqq.).

Commixture: the commingling of the consecrated species. See Manual Acts 4.

Communion (Kovavía [1 Cor. x. 16], μετάληψις, μέθεξις, μετουσία : arab. Orth. munawalah, Melk. tanawul: arm. hhaghordonthiun [1 Cor. x. 16]: slav. pritshaschenie: Syr. Jac. shauthōphutho: Copt. tschi, djin-tschi: arab. tanāwul: eth. sūtāfē): the participation of the holy sacrament. Methods: the species are delivered (διδόναι, ἐπιδιδόναι, μεταδιδόναι, διανέμειν, παρέχειν) either (1) separately 25. 6, 140, 240, 298, 505, 523, 534-26 (also Copt. generally); the right hand of the communicant being crossed over the left to receive the holy bread, 466, 484, 536 (the use of a vessel for reception, doxelov, is forbidden, 539. 1): (2) together by means of a spoon into the mouth of the communicant, 102 sq., 186 (occasional), 396, or with the fingers without a spoon, 452. Time: (1) in the

liturgy, originally always and assumed in the texts: (2) after the liturgy, 304. 30 (order the mysteries' the communion of the ministers), 396: (3) at home with the particles carried away from the liturgy, 509. 48. For instances of the faithful communicating themselves, see 526. 32: 539. 6.

Competent (competens: BarriŠóμevos, φωτιζόμενος, πρὸς τὸ ἅγιον φώτισμα εὐ TрETICÓμEVOS 347: arm. entsaiathsov): a catechumen under instruction during the forty days preceding Easter for baptism on Easter-night, 467. 21.

Completes, The deacon who (Nest., dāmshāmlī 271. 16: 273. 21). The meaning of the phrase is lost.

Confession (Egypt., copt. omologia 184. 30): the confession of faith before communion: cp. lxx. 34: 238.29: cp. 394. 17.

Consecrate : see Αγιάζειν, Αναδεικνύναι, Αποφαίνειν, Εὐλογεῖν, Εὐα χαριστία, Μεταβάλλειν, Μεταποιεῖν, Μεταρρυθμίζειν, Μεταστοιχειοῦν, Τελ

ειοῦν.

Consecration-crosses of the altar (Nest., 271. 14): the crosses made with the chrism on the altar and the walls of the sanctuary at the consecration of the church.

Consignation: the signing of the Ichalice with the broken host. See Manual Acts 3.

Corporalia 545. 7 and

Cover, covering: see Veil III. Creed (σύμβολον 481. 35: 532. 35 : καθολικὴ ὑμνολογία 487. 32: τὸ ἅγιον μálnμa 528. 26: arab. amānah: syr. haiyimonütho or kanūno d'haiy. [Un.]: arm. hhavatamch: slav. symwol werī): the confession of faith, introduced into the liturgy in the fifth and sixth cents. (485. 10: 532. 32). In Syr., Egypt. and Nest. probably at first immediately before, in Byz. immediately after, the kiss of peace; but this sequence has generally been disturbed by accretion or by cross-influence

of rites. In Arm. its present position is certainly due to Roman influence; in Nerses it is in Byz. position. In the greek liturgies the form used is the Constantinopolitan, i.e.the creed of Jerusalem with the Nicene additions as ratified at Chalcedon; in Syr. Jac., Nest., Copt, Abyss., Arm. the local baptismal creed with the Nicene additions: the Uniats add the Filioque. Byz. with Jas. and Mk. has the baptismal 'I believe': the Copt., Abyss., Nest., Arm., Syr. Un. and Maron. have the conciliar' We believe': Syr. Jac. varies (see 82).

Cushāpa (Ps. cxxx. 2 = dénois : Nest.): a private prayer of the celebrant, said kneeling and in a low voice.

Cuthīno (Gen. iii. 21, xxxvii. 3, Mt. v. 40=xıτáv: Syr. Jac., Chald.: 70. 7). An Alb. See Vestments 1.

Dawidha (Nest., lxxvii. 10): the David, i.e. the Psalter, which is divided into twenty hūlāli (cp. raðío para of Byz. psalter), each consisting of two or more marm yatha (cp. σráσeis): 253. 3, 9

Day of the mystery (Nest., 259. 6). The meaning of the phrase is lost.

Deaconess. I. († diákovos 25.4 [Rom. xvi. 1], diakoviσoa 501. 26, 502. 31): one of the order of women instituted for personal ministrations to women, esp. at their baptism (Ap. Const. iii. 16). II. (m*shamshōnōitho [Rom. xvi. 1]: Syr. Jac., Maron.): either the chalice into which the celebrant 'ministers' (mʻshamesh), or washes, his fingers with water poured over them, or the water so poured: 107. 32: cp. ll. 19, 25.

Diakonika (diakovikά): the parts of the liturgy recited by the deacon.

Diptychs (τὰ ἱερὰ δίπτυχα 482. 2: αἱ Ἱεραὶ πτύχες 488: αἱ ἱεραὶ δέλτοι 508. 24: κατάλογοι ib. 25 : Byz. δίπτυχα, arab. dibtīkhā, arm. tīphtīkon but not in use, slav. diptich: Syr. Jac. diphṭūcho, s phar haiye book of the living': Nest, diupatcin, and the book of the living and