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little need be said here. 1>b^ are described in the articles on the various rites. The other two surviving rites in the West Tof Milan and the Mozarabic Rit^ have gone through the same development as the Roman — from Sacramentariesi Lcctionaries, Psalters, and Antiohonaries to Missals, Pontificals, and Bre- viaries. Only of course their books contain their own prayers and ritual. The latest editions of the Milanese ^Ambrosian) Missal, Breviary, Ritual etc., are pub- bshed by Giacomo Agnelli at the Archicpiscopal Press (Hpografia arcivesamle) at MUan. The classical edi- tion of the Mozarabic books is that made by order of Cardinal Ximcnes (Archbishop of Toledo, 1495-1517). The Missal (Missale mistum [for mixtum] secundum regulam beati Isidori dictum Mozarabcs) was printed at Toledo in 1500 (reprmted in P. L., LXXX\0, the Breviary {BreviaHum Gothicum) reprinted (with Romanizing additions) at Toledo in 1502 (P. L., LXXX\^). None of the Eastern Churches has yet made such compendiums of its books as our Missal and Breviary. All their books are still in the state in which ours were in the days of Sacramentarics, Antiphonaries, and so on. One reason for this is that in the East our reduplications are imkno\\^. There Uie priest does not also say at the altar the parts sung by the readers and choir. Nor has there been any de- velopment (except a rudimentary beginning, chiefly among^ the Uniats) of private recitation of the OflSce. So their books are only wanted for the choir; the var- ious readers and singers use different volumes of what in some rites is quite a lai^ge library. The Byzantine Books are the Typikon, a kind of per-

gjtual calendar with directions tor all 8er\'ices, the uchologion, containing all the priest wants for the Holy Liturgy and other sacraments and rites (almost exactly the old Latin Sacramentary). The Triodion, Pentekostarion, Oktoechos, and Horologion contain the choir's part of the Litur©r and Office throughout the year. The Menaia and Menologion contain the saints' offices; the Psalterion explains itself. The Apostolos and Evangelion contain the liturgical les- soas (these books are described in Constantinople, The Rite of). There are many editions. In Greek the Orthodox books are published at the Phoenix Press (formerly at Venice, now Patras), the LTniat books by the Roman Propaganda. Each national Church nas further its own editions in its liturgical language. The books of other Eastern Churches cor- respond more or less to these, but in most cases they are more confused, less known, sometimes not even yet edited. In the very vague state of most of their books one can only say in general that these churches have an indefinite collection, each service having its own book. These are then collected and arranged in all kinds of groups and compendiums by various edi- tors. The Uniat compendiums have a natural tend- ency to imitate the arrangement of the Roman books. The most obvious cases of liturgical books are always the Lectionaries, then the Book of Liturgies. The others are mostly in a very vague state.

The Nestorian Books (all in Syriac) are the Liturgy (containing their three liturgies), the Gospel {Euanfje- lion), Apostle (Shlicha) and Lessons {Kariane), the "Turgama " (Interpretation), containing hymns sung by deacons at the liturgy (our Graduals and So- auenoes), the David (Dawtdha = Psalter), "Khu- ahra " (= " cycle '*, containing antiphons, responsories. hymns, and collects for all Sundays), "Kash Kol (= " Collection of all "; the same chants for week-days) , "Kdhamu-Wathar (="Before and after"; certain prayers, psalms, and collects most often used, from the other books)/' Gezza (" Treasury " scr^'ices for feast- da^), Abtt-Hallm (the name of" the compiler, con- taming collects for the end of the Noctums on Sundays), "Batitha d'Ninwaie" (=" Prayer of the Ninevites", a collection of hymns ascrited to St. Ephraem, iised m Lent). The baptism Office (" Taksa

d'Amadha ) is generally bound up with the Liturgii The "Taksa d'Siamldha has the ordination services. The " Taksa d'Husaia ' ' contains the office for Penanoe, the '* Kthawa d'Burrakha" is the marriage service, the " Kahneita", the burial of clergy, the " Annldha that of laymen. Lastly the " Khamis " and " Warda" are further collections of hymns (see Badger, " The Nes- torians and their Rituals". London, 1852, II, 16-25). Naturally not every church possesses this varied col- lection 01 books. The most necessary ones are printed by the Anglican missionaries at Urmi for the heretics. Tiie Uniat (Chaldean) books are printed, some at Pro- paganda, some by the Dominicans at Mosul (" Missale chaldaicum", 1845; "Manuale Sacerdotum", 1858; "Breviarium chaldaicum", 1865) . A Chaldean " Brev- viary" was published in three volumes at Paris in 1886-7, edited by Pdre Bedgan, a missionary of the Congregation des Missions. The Malabar schismatics uae the Nestorian books, the Uniats have books re- vised (much romanized) by the Synod of Diamper (1599; it ordered all their old books to be burned). The Uniat Malabar '' Missal " was published at Rome in 1774, the " Ordo rituum et lectionum " in 1775.

The Coptic Books (in Coptic with Arabic rubrics, and generally with the text transliterated in Arabic char- acters too) are the Euchologion (Kitfib al-Khulagi almuqaddas}, very often (but quite wrongly) called Missal. This corresponds to the Byzantine Eucholo- gion. Then the Lectionary called "Katamftrus"(= *«'»'* pJpot), the "Synaksar". containing legends of saints, the "Deacon's Manual, an Antiphonary (called Di- fndrt) , the Psalter^ Theotokia (containing offices of the B.V.M.), Doxologia, collections of hymns for the choir and a number of smaller books for the various other offices. These books were first grouped and arranged for the Uniats by Raphael Tuki, and printed at Rome in the eighteenth century. Their arrangement is ob- viously an imitation of that of the Latin service-books ("Missale coptice et arabice", 1736; "Diumum alex- andrinum copto-arabicum", 1750; "Pontificale et Euchologium^', 1761, 1762; "Rituale coptice et ara- bice ", 1 763; " Theotokia ", 1764) . Lord Cyril II, the present Uniat Coptic patriarch, nas published a "mis- sal", "ritual", and "Holy Week book" (Cairo, 1898- 1902). The Monophysite Copts have a very sump- tuously printed set of their books, edited by Gladios Labib, m course of publication at Cairo ("Kata- marus", 1900-2; "Euchologion", 1904; "Funeral Ser\'ice^', 1905).

The Ethiopic service-books are (except the Liturgy) t he least known of any. Hardly anythmg of them has been published, and no one seems yet to have made a systematic investigation of liturgical manuscripts in Abyssinia. Since the Ethiopic Rite is derived from the Coptic, one may conjecture that their books corre- spond more or less to the Coptic books. One may also no doubt conjecture that tneir books are still in the primitive state of (more or less) a special book for each service. One has not heard of any collections or compendiums. Peter the Ethiopian (Petnis Ethyops) published the Liturgy with the baptism service and some blessings at the end of his edition of the Ethiopic New Testament (Tasfa Sion, Rome, 1548). Various students have published fragments of the Rite in Eu- rope (cf. Chaine, "Grammaire 6thiopienne", Beirut, 1907; bibliography, p. 269), but these can hardly be called service-books.

The Jacobite (and Uniat) Syrian Rite has never been published as a whole. A fragment of the liturgy was published in Syriac and Latin at Antwerp (1572) by Fabricius Boderianus (D. Severi alexandrini . . . de ritibus baptismi et sacne Synaxis). The Uniats have an Euchologion (Syriac and Karshuni), published at Rome^ in 1843 (Missale Sj'riacum), and a "Book of cla-ks used in the ecclesiastical ministries " (Liber min- iflterii, Svriac onh', Beirut, 1888). The Divine Office, collected like a Breviary, was ^uhUabs^ %!^ ^<;3is^>s^