Page:Lesser Eastern Churches.djvu/465

Rh adds: "But we will glorify him who was before all worlds, by worshipping the Holy Trinity and one Godhead of the Father and of the Son and of the Holy Ghost, now and for ever, world without end. Amen." The Prayers of the Faithful follow in the usual litany form by the deacon. Not till now is a warning made that no "catechumens, men of little faith, penitents, or unclean," are to draw nigh. The Great Entrance comes here. The large curtain is drawn for a moment while the celebrant takes off his crown and mitre. He remains at the altar to receive the gifts; the deacon or deacons go to fetch them from the prothesis. Here occurs the strongest case of dramatic anticipation in any rite. The deacon says: "The body of the Lord and the blood of the Saviour lie before us. The invisible powers sing unseen, and say with uninterrupted voice: Holy, holy, holy, Lord of Hosts." The choir sings a variable hymn called the hagiology (srbasathsuthiun), one form of which is a version of the Greek Cherubikon, while the gifts are brought to the altar in solemn procession, with lights, incense and ringing kshotz (p. 441). They are placed on the altar and incensed. The celebrant washes his hands, saying the Lavabo verse. The kiss of peace comes here. They sing another and almost stronger example of anticipation ("Christ has been manifested among us. He who is God has seated himself here"); the deacon warns that the doors be guarded, and the Anaphora begins, almost exactly as in the Byzantine rite ("Mercy and peace and a sacrifice of praise," but sung by the choir). The deacon says: "Lift up your minds with divine fear." The celebrant begins the Anaphora (silently): "It is meet indeed and right ..."; he mentions the Seraphim