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second book, ib., 28-30), and the Liturgy of St. James (ib., 31-68). Its place of origin was not Antioch but Jerusalem. Till the thirteenth century, the Liturgy of St. James was used throughout both patriarchates. It still survives in Greek among the Orthodox for two occasions in the j-ear, on St. James's feast (23 Oct.) at Zacynthus (.Zante) and on 31 Dec. at Jerusalem. Translated into Syriac it is used by the Jacobites and Syrian Uniats (text in English in Brightman, 69-1 10) ; with further (Romanizing) modifications it forms the Maronite Ilite (a Latin version has been edited by Prince Max of Saxony : ■' Missa Syro-Maronitica", Rat- isbon, 1907). The t'haldean Rite, used by Nestorians and Uniat Chaldees (Brightman, 247-305), appears also to be derived, if remotely, from St. James's Lit- urgy. The Byzantine Use is further derived from this, and the Armenian Liturgy from that of the Byzan- tines. So, except for the services of Egypt and her daughter-Church of Abyssinia, the Greek Liturgy of St. James stands at the head of all Eastern rites (see article Antiochene Rite).

People who speak of the Greek Rite generally mean that of Constantinople. The name is an unfortunate example of false analogy. We have all learnt in school of Greek and Roman history, Greek and Roman clas- sics and architecture, and we know the Roman Rite. It is tempting to balance it with a Greek Rite, just as Homer balances Virgil. How different the real situa- tion is this article shows. The Byzantine Rite, to which should always be given its own name, is the most wide-spread in Christendom after that of Rome. It was formed first in Cappadocia, then at Constanti- nople, by a gradual process of development from that of .\ntioch. The names of St. Basil (d. 379) and St. John Chrysostom (d. 407) are, not altogether wrongly, attached to the chief periods of this development. From Constantinople the rite then spread throughout by far the greater part of Eastern Christendom. As the power of the patriarchs of the imperial city grew, so did they gradually succeed in imposing their use on all bishops in communion with them. Now, except for the two insignificant exceptions noted above, the Byzantine Rite is used throughout the Orthodox Church. It seems that this abuse will not last much longer. Since the authority of the oecumenical patri- arch outside of his own patriarchate has already come to an end, we may live to see the old rites restored in Egypt and Syria, according to the traditional principle that rite follows patriarchate. The Use of Constanti- nople is also followed by a great number of Catholic Uniats. Melchites in Syria and Egypt and others in the Balkans, the Austro-Hungarian monarchy, Italy, etc. These people represent the old Patriarchate of Constantinople in the Catholic Church; but that Church has never, like her Orthodox rival, set up a principle of uniformity in rite. There are, besides the Latins, Uniats of every rite. The text of the Byzan- tine Liturgy in Greek will be found in Brightman, 309- 411. It is also used, translated into many languages. The older classical versions are Arabic and Old Sla- vonic (Syriac is no longer used, Georgian only by a handful of Uniats). Then come Rumanian and a number of modern languages used chiefly by Russian missionaries in Siberia, China, Japan, and America (list in Brightman, pp. Ixxxi-lxxxii). Uniats recog- nize as liturgical languages for this rite only Greek, Arabic, Old Slavonic, and Georgian. It is the.se ver- sions of the Byzantine Rite that people mean when they speak of "mixed Greek" rites. There are no changes of any importance in them. The Old Slavonic books contain some local feasts, and a few quite insignificant variants of the text; the same applies to the Arabic versions. Otherwise they are mere translations. The student of this rite (except in the case of very specialized study) should always turn to the Greek original. For further description see Constanti- nople, The Rite of.

For bibliography see Alexandrine Liturgy; Antiochene Liturgy; Constantinople, The Rite of. See also Charon, Lp Hile Rysantin dans les Patriarcats Mdkites, extrait ties Xpvtroa- To^iKa (Rome, Propaganda, 1908); Sokolow, Darstellung dcs Onitesdienstes dcr orth.-kath. Kirche des Morgpnlandcs (Berlin. 18il3); Engdahl. Beilrdgezur Kennlnis dcr Bfizantinischen Lit- iirgie (Berlin. 1908, the Greek text and a Latin ver.sion of the liturgy from a manuscript in the Grand-ducal Library at Baden, probably of the fifteenth century); Prince Max of Saxony, Ritus Missa: Ecclesiarum Oricntalium S. Rom. Ecct. nnilnrum (Ratisbon, 1907—), i. e. Latin versions of Uniat lit- urgies,

Adrian Fortescue.

Green, Hugh, martyr; b. about 1584; martyred 19 August, 1642. His parents, who were Protestants, sent him to Peterhouse, Cambridge, where he took his degree in 1605, but was afterwards converted and entered Douai College in 1610. He left again in 1612 to try his vocation among the Capuchins. From want of health or some other cause, he was unable to con- tinue, and became a chaplain at Chideock Castle, Dorsetshire, the home of Lady Arundell of Lanherne. On 8 March, 1641, Charles I, to placate the Puritan Parliament, issued a proclamation banishing all priests from England, and Green resolved to obey this order. Unfortunately the news had been late in reaching him, and wlien he embarked the month of grace given for departure was just over. He was therefore arrested, tried, and condemned to death in August. In prison his constancy so affected his fellow-captives that two or three women sentenced to die with him sent him word that they would ask his absolution before death. They did so after confessing their sins to the people, and were absolved by the martyr. A providential reward for his zeal immedi- ately followed. A Jesuit Father, despite the danger, rode up in disguise on horseback, and at a given sign absolved the martyr, who made a noljle confession of faith before death. As the executioner was quite unskilled, he could not find the martyr's heart, and the butchery with appalling cruelty was prolonged for nearly half an hour. After this the Puritans played football with his head, a barbarity happily not re- peated in the history of the English martyrs.

Challoner, Missionary Priests (1874), II, 113; De Marsys, Persecution presente des Calholiques en Angleterre (1646), II, 86-93.

J. H. Pollen.

Green, Thomas Louis, priest and controversialist; b. at Stourbridge, Worcestershire, 1799; d. at New- port, Shropshire, 27 Feb., 1883. He was the son of Francis Green of Solihull Lodge, Warwickshire, and as a boj' was entrusted to the care of Bishop Milner, by whom he was sent to Sedgley Park School, and after- wards in 1813 to Oscott. Having completed his theo- logical studies there, he was ordained priest in Feb., 1825, and remained at the college as procurator. In 1828 he succeeded the Rev. J. McDonnell at Norwich, where he became known as a controversialist. Chal- lenged to a public disputation. Green declined on the ground that no real good would be efTected, but harm would arise owing to the excited and prejudiced feel- ings prevalent. He, however, undertook to meet all charges in a course of sermons, which he did success- fully. After two years he went to Tixall, Stafford- shire, as chaplain to Sir Clifford Constable, Baronet, and while there was engaged in a controversy with the Anglican clergyman, in which he strove, though fruit- lessly, to have the Anglican burial service omitted in cases of the interment of Catholics in the parish churchyard. In 1846 he went back to Oscott as pre- fect of discipline, a post which he held for two years before becoming chaplain to St. Mary's Priory, Prince- thorpe, near Coventry. He was priest at Mawley, Shropshire, in 18.58, and at Madeley, Shropshire, in 1859, while in 1860 he became chaplain to Lord Acton at Aldenham Park, near Bridgnorth, Shropshire, where he remained for the rest of his active life. In 1868 Pius IX granted him the honorary degree of