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Rh ready, and offered. During the Enarxis is a long litany by the deacon, with answer: "Kīrālāyesōn" to each petition. This litany is taken from the "Testament of our Lord," and is an Ethiopic peculiarity, not in the Coptic rite. The Liturgy of the Catechumens begins with a general incensing (of which the tābōt has a special share). There are four lessons, with Graduals and the Monophysite Trisagion, as by the Copts (p. 190). The Catechumens are dismissed by a special form (cf. p. 283). Then follow the Creed, washing of hands, kiss of peace. "Sursum corda" follows, and the Intercession in the normal Egyptian place, before the consecration. The people sing the Sanctus; then come the words of Institution and Epiklesis, the Lord's Prayer, Intinction (as p. 285), and Communion (apparently always in separate kinds, the deacon bringing the chalice). At the end are a last thanksgiving, the Lord's Prayer again, and the dismissal. There is a peculiarity about the words of Institution which has caused some discussion. The words for the bread are: "Take, eat, this bread is my body, which is broken for you for forgiveness of sins," instead of "This is my body." Theologians have argued whether such a form be valid. It is further discussed whether, in view of the incredible carelessness with which they ordain, their orders can be admitted as certainly valid. This would only affect priests and deacons. As long as their bishops are ordained by the Coptic Patriarch, they at least are really bishops.

The Ethiopic Calendar has many peculiarities. It follows the Era of the Martyrs and is counted as by the Copts (p. 286). They also have the Coptic fasts (p. 287). But they have their