Divine service of the Jerusalem Church at the end of the 4th century

Contents Weekday services Sunday services Holiday services Documents relating to the history of ancient Christian worship are extremely scarce. As a result, our information about its composition and characteristics during the ancient period is rather fragmentary and incomplete. Meanwhile, having an accurate and clear understanding of this subject is very important, both for understanding the spirit and meaning of all Christian worship in general at all stages of its history, and in particular for explaining and justifying its features at the present time. Therefore, the discovery of any new monument that promises to supplement and clarify existing information about the ancient period of Christian worship cannot be greeted except with the liveliest interest and joy. Unfortunately, such discoveries are very rare. “However, liturgical science has been lucky in this regard recently. Several new, very valuable documents come into her possession, dating back to the most ancient period. These are: Διδαχη των άπο δ τόλων and the chapters of the first letter of St. that were considered lost. Clement of Rome to the Corinthians. The same is true for the newly discovered “Journey to the Holy Places of St. Silvia of Aquitana” – S. Silviae Aquitanae peregrinatio ad loca sancta. This last monument became known to the scientific world only very recently. It was published, with an introduction and notes, by the Italian scholar Gamurrini at the beginning of last year, 1887, in the periodical of the Roman Historical and Legal Academy (Bibliotheca dell Academia storico-giuridica, volume quarto) under the following title: S. Hilarii tractatus de mysteriis et hymni et S. Silviae Aquitanae peregrinatio ad loca sancta. Accedit Petri diaconi liber de locis sanctis (Romae 1887). In the West, this monument has already attracted due attention from philologists, geographers and liturgists and has generated a significant number of articles; In our country, few people know about him yet. Here is general information about him. The manuscript from which the publication was made belongs to the library of the Brotherhood of St. Mary in Arezzo (Fraternitas s. Mariae vel laicorum). It is made of parchment and comes from the Monte Cassin monastery, where it was made in the 11th century. by order of the famous abbot Desiderius, who later, from 1086, was pope under the name of Victor III. It was most likely transferred to Arezzo by Ambrose Rastrellini, who was abbot of the monastery of Monte Cassino 1599 - 1602, but ended his life in Arezzo. Unfortunately, over time the manuscript suffered a lot and came to us in a very incomplete form. It contains 40 sheets. Of these, the first 15 contain Hilary’s work “On the Sacraments” without a beginning and with a large gap at the end, and several of his hymns without an end. The next 25 sheets contain "Peregrinatio" also in a very incomplete form - without beginning and end and with a small gap in the middle. According to Gamurrini, both halves of the manuscript were written by different hands; the latter - by a hand more ancient than the first. We only need the second half or journey. There is a lot missing at the beginning of a journey. The description begins here with the surroundings of Mount Sinai. The following describes travels through Arabia, Egypt, Mesopotamia, Syria, and Asia Minor. These travels were already undertaken from Jerusalem, where the traveler stayed for three years. The descriptions are very detailed and contain many very valuable geographical, ecclesiastical, archaeological and everyday facts. This is the first part of the essay. The second part contains a detailed description of the liturgical rituals observed in Jerusalem during the traveler’s stay there and what she saw. When exactly was our traveler in Jerusalem and who was she? This question is of great importance, because one or another view of the value and significance of the monument depends on this or that solution. There is no inscription indicating the name and time of life of the author (maybe there wasn’t), but fortunately the text itself contains many, although indirect, very clear and valuable indications 2, with the help of which the questions posed can be resolved very satisfactorily and even almost categorically. Gamurrini collected these instructions and, on a chronological issue, came to the conclusion, not disputed by anyone, that the journey was made during the reign of Theodosius the Great at the end of the 4th century, namely in the period from 385 to 388. As for the personality of the author, it is clear from the essay that she was a very pious woman and, if not a nun, then she was in the most friendly and close relations with nuns, 3 a very educated woman, thoroughly familiar with the Holy Scriptures and the history of the places she visited. She arrived in the east from a distant country (de extremis terris). In one place she compares the Euphrates with Rhodanus 4); from this we can conclude that she comes from Gaul or from a country neighboring Galley. But who exactly she is and what her name is is more difficult to determine. However, Gamurrini, based on the evidence of various ancient writers, finds it possible to make a very probable guess. From the evidence of Palladius of Eleonopolis, Sulpicius Severus, Paulinus of Nolan, Rufina, it turns out that at this particular time Sylvia, the sister of Rufina, originally from Aquitaine, was traveling in the east, or in holy places. Everything that can be said about the personality of the traveler on the basis of her work can very easily and without any stretch be applied to the personality of this Sylvia, so Gamurrini, identifying Sylvia with the traveler and attributing the found work to her, was hardly mistaken. So, in this newly discovered journey we have a historical document of very high value. The evidence contained in it dates back to a very ancient and extremely interesting era, when the Christian Church, having taken a dominant position, freely developed and streamlined its rituals, when reforms in this last area of ​​St. Basil the Great (and perhaps Chrysostom), although they had already been completed, did not yet have time to become a common property of the church. The reliability of the evidence is guaranteed by the education, pious mood and the naturally resulting knowledge of the matter and conscientiousness of the author. One cannot help but regret that such an important monument has reached us in incomplete form and that so much of its text, at the beginning and at the end, has been lost. The losses are made up for by several excerpts preserved by Peter the deacon of the Monte Cassin monastery in his work: De locis sanctis. This work was written in the 12th century. and constituting a compilation of several travels, is placed in the edition of Gamurrini after Peregrinatio. However, few additions can be taken from it. Sylvia's journey, as we have already said, consists of two parts. The first describes the journey, and the second describes the liturgical rites of the Jerusalem church of the late 4th century. This last part constitutes a special and for us especially important feature of the monument. In other travels, liturgical rites are either not mentioned at all, or they are said in passing, in passing, very little and obscurely. Here we have the complete regulations for Jerusalem worship, set out systematically and with noticeable knowledge of the matter. For a liturgical historian, this is a precious find. Leaving aside the adventures and geographical indications of the traveler, we will pay attention only to this charter or description of the Jerusalem service, written down by her, and we will try to present it as accurately as possible, although not literally. The latter is not particularly easy, since the Latin language of the monument is very far from classical, is filled with new words (sometimes distorted Greek, sometimes newly formed from Latin), and in general is very original 5 both etymologically and syntactically. The description of the rituals of the Jerusalem church that interests us, compiled by Sylvia, is arranged in the following order: first, the daytime service is described, or the daily - weekday service, then the Sunday service and, finally, the holiday service. The description of the latter naturally occupies the most significant place, but it has neither beginning nor end. The divine service described by the traveler seems to be performed primarily in the church built by Constantine the Great on the sites of the suffering and resurrection of the Lord. This church appears to consist of three separate parts. The first part is Anastasis - Church of the Resurrection; in the middle of it is the tomb of Christ, or a cave surrounded by bars. The second part is the great church, martyrium or basilica, built by Constantine over Golgotha ​​- ecclesia major, quae appellatur Martyrio, quae est in Golgotha ​​post Crucem (p. 85) 6. Most often, this part of the church is called: post Crucem, that is, the church next to the chapel, which was located to the left of the entrance to this church and in which the cross was kept. The third part is called: ante Crucem or ad Crucem. This is the church in front of the entrance to the large basilica, probably the Church of the Finding of the Cross. All these parts, however, constituted one whole, one church, which was the most important shrine of Jerusalem. The decoration of this church was generally rich, but on the days of great holidays it positively amazed the audience 7 . Daily worship was performed in various parts of this church, but the festive service constantly went beyond its boundaries. With the help of processions, it was transferred to neighboring churches located in other sacred places in Jerusalem and its environs. Of these churches, the following are mentioned in the “Journey”: 1) The Church in Zion, on the site of the house where Christ appeared to the disciples with the doors locked (p. 100,118). After the Church of the Resurrection, it was at that time the second and last within the walls of Jerusalem; there were apparently no others. 2) Church in Bethlehem with the cave of the Nativity of Christ. 3) Two churches on the Mount of Olives: one above the cave where Christ taught the apostles (p. 90 ibi est spelunca illa, in qua docebat Dominus), the other above the place from which He ascended; the latter is called by the author imbomon (ε μβωμιον). 4) Church in Gethsemane (p. 94). 5) Church 50 steps from Bethany (p. 89). Those participating in the service are: monastics 8, virgins, lay men, women and children, catechumens and faithful. Celebrants of worship: bishop, presbyters, deacons and clergy. The language of worship is Greek. The daily weekday service is described as follows: Every day, before the crowing of the roosters, all the doors of Anastasis are opened and everyone enters: monks and virgins (parthenae, ut hic dicimus), as well as laymen - men and women who wish to take part in this midnight service. Starting from this hour, that is, from the hour of rooster crow until light, hymns and psalms with refrains 9 are sung, as well as antiphons. There is a prayer with every hymn. – So, the structure of this midnight service was very simple: it is characterized by the alternating singing of hymns and psalms, which was interspersed with the reading of prayers, dividing the entire service into several sections; exactly how much is not said; probably, for the most part, three. “When it begins to get light,” it goes on to say, the morning hymns begin to be sung (dicere). Then the bishop comes with the clergy. He enters inside the cave and inside the bars and first reads a prayer for everyone, then he makes the commemoration of the names he wants, that is, he reads the diptychs, and blesses the catechumens; then reads a prayer and blesses the faithful. After that, he comes out from inside the bars and everyone approaches his hand. Coming out, he blesses everyone and thus there is a dismissal already in the light - as sic fit missa, jam luce. At the sixth hour (i.e. at noon) everyone gathers again in Anastasis, psalms and antiphons are again said until the bishop arrives. Having arrived, he does not sit down, but immediately goes inside the bars, that is, into the cave, as in the morning, he says a prayer, blesses the faithful, and when he comes out from behind the bars they approach his hand. At the ninth (about 3 o'clock) hour 10 happens the same as at the sixth. At the tenth hour, (quod appellant hic licimcon λυχνιχον) again all the people gather in Anastasis; All the lamps and candles are lit, and the light is taken not from outside, but from the inside of the cave, where the lamp is constantly burning day and night. Evening psalms and antiphons are said for quite a long time; then the bishop comes and sits on the dais (susum), and the elders sit in their places; hymns or antiphons are pronounced, and at the end of them the bishop rises and stands in front of the grate, that is, in front of the cave. One of the deacons pronounces the litania (iacit commemorationem singulorum), as follows according to the rules, and the children standing around (pisinni) answer each petition in a loud voice; Kyrie eleyson 11. When the deacon has said everything that needs to be said, the bishop says a prayer and prays for everyone. And in this way everyone, both the faithful and the catechumens, prays together. Then the deacon calls for each of the catechumens present to stand up and bow his head, and the bishop, standing up, pronounces a blessing over the catechumens. Then there is a prayer, and the deacon again proclaims that each of the faithful, standing up, bows his head. The bishop blesses the faithful and thus there is a dismissal (missa) in Anastasis and they begin to approach the bishop’s hand. After this, the bishop and all the people with him, singing hymns, go ad Crucem, that is, to the church of the discovery of the cross. Upon arrival, the bishop says a prayer and blesses the catechumens. Then there is another prayer and blessing of the faithful. After this, the bishop and all the people with him go to post Crucem, that is, to the large basilica above Golgotha. The same thing happens here as in the church ante Crucem. All this is done with abundant illumination of all parts of the church and ends at night. This order of worship was observed daily during the first six days of the week. It very clearly resembles the order that is set out in the VIII book of the Apostolic Constitutions on behalf of James (VIII, 35). The presentation is quite detailed and does not raise any particular bewilderments, with the exception of one concerning the celebration of the liturgy. Gamurrini 12 in this description finds an indication of the daily celebration of the liturgy twice - in the morning and in the evening. Baal 13, on the contrary, does not find here any indication of the celebration of the liturgy and believes that on weekdays the liturgy was not performed either in the morning or in the evening, except in cases of request from fans. The reason for bewilderment is the word used in the description: missa, fit missa jam luce... fit missa Anastasi (p. 77, 78). As you know, in the West this word has a terminological meaning and means liturgy. It received such a meaning there from very ancient times due to the way they think 14 that it is always performed after the dismissal (missa) of the catechumens and itself constitutes, as it were, the conclusion, the dismissal of the long morning service. It goes without saying that the word missa did not suddenly acquire such a meaning. At the time when the Journey was written, apparently there was nothing strictly defined in this regard. The traveler often uses the word oblatio to denote the liturgy, but sometimes also missa, and when she uses the last word, she sometimes (very rarely) explains it as new and not understandable to everyone, for example, p. 87: missa avtem, quae fit sabbato ad Anastase, ante solem fit: hoc est oblatio. Sometimes she uses the word missa in the sense of liturgy and without explanation. For example, when describing the service on Sunday, and precisely that part of it to which the liturgy should adjoin, she does not use the word oblatio, but is expressed as follows: ut fiat missa ecclesiae... ad quintam aut sextam horam protraitur missa (p. 81). If we compare this passage with another (p. 101), which speaks in passing about the same part of the Sunday service, it turns out that the word missa here must be understood as liturgy. It says that on Pentecost Sunday, after the bishop's sermon, aguntur omnia legitima, id est offertur (i.e., an offering is made) iuxta consuetudinem, qua dominica die consuevit fieri. But most remarkable in this case are those places of description where the celebration of the liturgy and the missa are clearly distinguished from each other, for example, p. 84: agunt sacramenta, et sic fit missa, p. 87: fit autem oblatio in Anastase maturius, ita ut fiat missa ante solem, p. 93: fit ipsa die oblatio ad martyrium et facitur missa hora forsitan decima,.. p. 99: et facta oblatione fit missa. From these passages it is clear that, according to the use of the word Travel, missa and oblatio are not the same thing. True, oblatio is inevitably followed by missa, but it is doubtful whether one can say the other way around, i.e., that the latter, i.e. missa, inevitably preceded oblatio. If this were possible, then the word missa would everywhere mean liturgy. But this is hardly possible, especially when it comes to evening worship. In the evening on ordinary days, the Eucharist could not be celebrated, since only people who did not eat could perform it according to ancient custom (Carth. collection pr. 50). The traveler herself has an indication of this. In one place (p. 41), talking about her arrival in one of the churches of Sinai at the 10th hour (vespers time), she says that the Eucharist could not be celebrated because it was late (hora decima erat jam, et ideo quin jam sera erat, oblationem facere non potuimus). In short, the meaning of the word missa in the Journey remains in doubt. On the issue of the liturgy on the Journey, another noteworthy circumstance is that the details of its celebration in Jerusalem and any peculiarities in its rite in comparison with the liturgy celebrated in the 4th century. in the traveler’s homeland, nothing is reported. There are no particular reasons to regret the lack of details of the liturgy of the Jerusalem Church this time, since this liturgy was described in detail by the traveler’s contemporary, St. Cyril of Jerusalem, but as for the comparative features of the liturgy used at that time in the far west, it would not be superfluous for liturgical science to have information about them from the lips of a contemporary. However, even from the silence one can extract quite strong evidence in favor of a very important position, namely, that at the end of the 4th century in the extreme west the liturgy of the ancient Greek type was in use, the same as in Jerusalem, and therefore, naturally, compared with the Jerusalem one, it did not have features, at least those that would be worth noting. - Let's move on to further description. On the seventh day, that is, on the Day of the Lord (id est dominica), the description says that even before the roosters crow, all the people gather in the vestibule (in antecessum) of the church of the resurrection, which at this time is still locked, “for the custom is that before the roosters crow the holy places are not unlocked.” Here, while waiting for the doors to open, the usual divine service is performed, with the participation of presbyters and deacons, who are there and always ready for it: hymns and antiphons are pronounced and prayers are read at each hymn or antiphon. As soon as the first rooster crows, the bishop comes and enters the cave of the resurrection. All the doors open and all the people enter Anastasis, illuminated by many lamps. As the people enter, one of the elders pronounces a psalm and everyone answers him; then a prayer is read. Then one of the deacons recites a psalm and the prayer is read again. The third psalm is pronounced by one of the clergy and again there is prayer and remembrance of all (commemoratio omnium) or ectenia. At the end of three psalms and prayers, censers (tliimiataria) are brought inside the cave of the resurrection and the entire Basilica of the Resurrection is filled with fragrance. The bishop, standing inside the bars, takes the Gospel and goes to the door and himself reads about the resurrection of the Lord. After reading the Gospel, the bishop comes out and goes with hymns to Ad crucem and all the people with him. Here one psalm is said again and a prayer is read. Then the bishop blesses the faithful and there is a dismissal (missa). When the bishop leaves, everyone comes up to his hand, and he goes to his home. The monks all return to Anastasis, where psalms and antiphons are said until dawn; with every psalm or antiphon there is a prayer. “Every day,” the traveler further notes, the presbyters and deacons take turns staying awake in Anastasis with the people – lay men and women. Those who want remain here until daylight; those who do not want return to their home to rest. – At dawn they gather in the Great Church of Calvary, or post Crucem, and this is one of the features of Sunday worship. During the year, on only one Sunday, this service is performed not in the Great Church, but in Zion. At the indicated time, here in the Great Church, everything required for Sunday is accomplished according to the charter adopted in Jerusalem. The statute or custom (consuetudo) here is like this. Those of the elders present who wish preach, and after all the bishop preaches. Such sermons happen constantly on Sundays and last for quite a long time, so that there is no missa before the fourth or even fifth hour, that is, the liturgy does not begin. After the dismissal (missa) has been performed here, that is, in the Great Church, the monks lead the bishop with hymns to Anastasis. When the bishop begins the procession, all the doors of the Basilica of the Resurrection open (de basilica Anastasis - maybe from the large basilica to Anastasis). All the people enter, with the exception of the catechumens. As the people enter, the bishop enters and stands inside the bars of the cave. First, thanksgiving is given to God (aguntur gratiae Deo - maybe this is the Eucharist) and there is prayer for everyone. After this, the deacon raises his voice and everyone present bows their heads. The bishop blesses them while standing inside the bars and then leaves. When the bishop leaves, everyone approaches his hand. Thus the missa continues (protraitur missa) until the fifth or sixth hour. In the evening, everything happens according to the rules of daily evening worship (juxta consuetudinem cotidianum), which is thus observed every day throughout the year, with the exception of holidays (solemnibus), which will be discussed below. This ends the description of the Sunday service in the published manuscript. There appears to be no real end, just as there is no beginning to the following description of the festive service. The manuscript is missing one page at this point. The beginning of the description, lost along with the sheet, referred, as can be seen from what remained, to the feast of Epiphany or the Nativity of Christ. The rest of this description is quite significant. What follows is a description of the services on the day of the Presentation, on Lent, on Holy Week, on Easter, on Ascension, on Pentecost and on the feast of the renewal of the Church of the Resurrection. There is no end to the description. Thus, the description of the festive service has not been preserved in its entirety. But even in what has been preserved there is a lot of important and curious things. Feast of the Nativity of Christ or Epiphania. In ancient times in the East, the holiday of the Nativity of Christ was celebrated on January 6, together with Epiphany, and was called Κύριος (Epihanius. Haeres. III). According to Chrysostom, around 376, the Roman custom of celebrating Christmas on December 25 passed to the East. But in Jerusalem this custom was not quickly adopted. Cosmas Indicoplous (about 530) says (Book V) that in his time the Christmas festival was celebrated on December 25 throughout the East; only in Jerusalem they performed it in the old way, on January 6th. Sylvia was obviously dealing in her description with this custom. In the lost beginning there was talk, in all likelihood, of a vigil that took place on the eve of the holiday in Bethlehem - in the basilica above the Cave of the Nativity and in which the bishop of Jerusalem took part with the clergy and people. At the end of the vigil, the procession returned to Jerusalem singing: “Blessed is he who comes in the name of the Lord,” 15 and so on. Since the monks who took part in the procession walked, it moved slowly, and reached Jerusalem before the light ea hora, qua incipit homo hominem cognoscere. Upon reaching the church, the bishop immediately enters Anastasis and everyone with him. Here a psalm is said, a prayer is read, and first the catechumens, then the faithful, are blessed by the bishop. After this, everyone disperses, with the exception of the monks, who continue to sing hymns until light. Having rested, at the beginning of the second hour everyone gathers in the Great Church and there is a liturgy (missa). Sermons, readings and hymns are tailored to the day. After this, after the missa has been completed, they go according to custom to Anastasis with hymns and thus the dismissal (missa) occurs around the sixth hour. Vespers is performed according to the rules of daily worship. On the second and third days the same thing happens in the Great Church of Calvary. On the fourth day, the service is also performed in the church on the Mount of Olives; in the fifth - in Gethsemane, in the sixth - in Zion; in the seventh - in Anastasis, in the eighth - in the church ad Crucem (probably the same as ante Crucem, i.e. in the church of the discovery of the cross). Thus the festival in Jerusalem lasted eight days. In Bethlehem, similarly, the festive service was performed daily for eight days with great solemnity by the presbyters, all the local clergy and monks. There was no special bishop there at that time, and the bishop of Jerusalem in those days was supposed to be constantly in Jerusalem. On the occasion of the holiday, countless crowds gathered in Jerusalem, not only monks, but also lay men and women. The Feast of the Presentation of the Lord 16 - quadragesimae de Epiphania is celebrated in Jerusalem with great pomp: there is a procession to Anastasis and everything that follows the order occurs as solemnly as on Easter. All the elders preach, and then the bishop. The subject of the sermons is the part of the Gospel that tells how on the 40th day Joseph and Mary brought the Lord to the church and how Simeon and Anna the prophetess saw him - those words that they said when they saw the Lord, and the offering that the parents made. After this, everything is done according to the accepted order, the sacraments are celebrated and there is a release (missa). Pentecost. Before Easter, says the traveler, just like here, that is, in the West, there is Pentecost. Here it lasts 8 weeks - because 8, because there is no fasting on Sundays and Saturdays, except for one Saturday on the eve of Easter, which must be fasted 17. So, if you subtract 8 Sundays and 7 Saturdays from 8 weeks, you will be left with 41 days on which you fast. These days are called here: eortae (εορταί) id est quadragesima. On each day of each week, the service has the following order: On the Sundays of Pentecost, the same thing is done as on all other Sundays; only nona is added, i.e., the service of the 9th hour. On Monday, Tuesday and Thursday the same is celebrated as usual on these days, but tertia is added, that is, the service of the third hour, and in addition the Liturgy of the Presanctified at the ninth hour. On Wednesday and Friday, the service also has some other features. On these days they enter Anastasis at night and do everything here that is usually done from midnight to morning, as well as in the third and sixth hours; to perform the ninth hour they go to Zion, with the exception of the days of remembrance of the martyrs, when they do not go to Zion. In Zion, everything is done that, according to custom, is characteristic of the divine service of the ninth hour, except for the offering (praeter oblatio), i.e. liturgy, which does not happen here 18, but there is a sermon. After the dismissal (missa), the people and the bishop go to Anastasis with hymns. Here, in Anastasis and in Ad crucem, hymns and antiphons are pronounced and prayers are read, and there is a vespers missa (missa lucernalis), that is, probably the Liturgy of the Presanctified. From Friday to Saturday, in addition, there is a vigil (vigiliae). It begins upon the return of the bishop and the people from Zion at the time of Vespers and continues until the morning (usque in mane id est de hora lucernari). Throughout the night, psalms responsorii, antiphons and various prayers are said alternately. On Saturday morning, immediately after the vigil, the liturgy (oblatio) is celebrated in Anastasis - very early, so the dismissal (missa) occurs before the sun. Celebrating the Liturgy early on Saturday is necessary so that the so-called Domadarii or Evdomadarii (ενδομαδη), i.e., those strict fasters who during Pentecost eat food only twice a week can be released as quickly as possible: on Sunday after the Liturgy at about six o’clock, i.e. at noon, and then on Saturday also after the Liturgy early in the morning. However, on Saturday, at the Liturgy, not only the Eudomadarias partake, but also everyone who wishes. On Saturday evening the service was probably the same as usual. The service is performed in the manner described during the first six weeks: every week in the same way. The first days of the seventh week are also no different in this regard; but from Friday there are features. The vigil for the Sabbath, which during the first six weeks was celebrated in Anastasis, is celebrated on this day in Zion. Psalms and antiphons are special, adapted to the place and time (apti... tam loco quam diei). Early on Saturday morning, here, that is, in Zion, the bishop celebrates the Liturgy, as on other Saturdays of Lent. After the dismissal, the archdeacon raises his voice and says: “Now at the seventh hour we will all go (parati simus) to Lazarium." And so, when the seventh hour comes, everyone goes to Lazarium (Lazarium), that is, to Bethany, located about two miles from the city. Not 50 steps from Bethany there is a church on the place where the Lord met Lazarus’ sister Mary. When the bishop comes here, he is met here by all the monks; the people follow him; one hymn, one antiphon are pronounced, and the very passage in the Gospel where the Lord meets Lazarus’ sister is read. After reading the prayer and after giving the blessing, everyone then goes to the Lazarium with hymns. All the people gather here, so not only is the place itself (probably near the cave of Lazarus), but also the surrounding fields are full of people. Here hymns and antiphons are said, as well as readings appropriate to the day and place. Before the dismissal (missa), Easter is announced. It happens this way: the presbyter enters an elevated place and reads from the Gospel the place where it is written: “When Jesus came to Bethany before the six days of Easter,” and so on. After reading this passage, Easter is proclaimed and dismissal occurs. Then everyone returns straight to Anastasis and Vespers takes place according to custom. Holy Week (πά b χα δτ a υ o ωδι μον). On the next day, that is, on Sunday, on which the Easter week begins, called here the great week (septimana major) in the morning in Anastasis and in Ad crucem, and then later in the Great Church, everything that follows the rule of Sundays of Lenten days is performed. Then, before the dismissal (antequam fiat missa), the archdeacon raises his voice and says: “From tomorrow, throughout the week, at the ninth hour, we will gather in the Martyrium, that is, in the Great Church.” Then another time he raises his voice and says: “We will all be ready today at the seventh hour.” After the dismissal has been completed in the Great Church, the bishop goes with hymns to Anastasis and, having completed there everything that follows the rule of Sundays (and therefore the liturgy), goes to his home to rest and prepare for the procession to Olivet. At the seventh hour, all the people ascend to the Mount of Olives, that is, to the Olivet. Here in the church the bishop sits down, and the singing of hymns and antiphons appropriate to the day and place begins; there are also readings. At the beginning of the ninth hour they rise higher with hymns to Imbomon, i.e. to the place from which the Lord ascended into heaven, and there the bishop and the people sit; only deacons stand permanently. And here hymns and antiphons are pronounced appropriate to the place and day, as well as the readings and prayers placed between them. Then, at the beginning of the 11th hour (at 5 pm in our opinion), the part of the Gospel is read where it is said how children with branches and palm trees met the Lord, saying: “Blessed is he who comes in the name of the Lord." At this time, the bishop rises and from the top of the Mount of Olives, together with all the people, goes to the city. All the people go before him with hymns and antiphons, constantly answering: "Blessed is he who comes in the name of the Lord." And no matter how many children there are in those places, all of them, even those who cannot yet walk, and therefore are in the arms of their parents, holding palm or olive branches. And so the bishop walks in the same way (in eo typo) as the Lord walked (deductus) 19. From the very top of the mountain and to Anastasis through the city gates they walk on foot and very slowly, so that no one lagged behind, and they arrive in Anastasis already late. But no matter how late it is, there is vespers here; Then there is a prayer in Ad crucem and the people are released. The next day, on Holy Monday, from midnight until morning, the usual service is performed in Anastasis; The third and sixth hours are celebrated there according to the rules of Pentecost. But at the ninth hour everyone gathers in the Great Church, that is, the Martyrium, and here until the first hour of the night hymns and antiphons are sung and there are readings appropriate for the day and place, as well as evening prayers interspersing them, so that the dismissal (missa) in the Martyrium occurs already at night. After the dismissal, the bishop goes to Anastasis with hymns. Here there are: one hymn, prayer, blessing of the catechumens and the faithful, and dismissal (missa). On Holy Tuesday it is the same as on Monday. Only the following is added: after the last dismissal in Anastasis, at night, everyone goes to the church on Olivet. Upon arrival at this church, the bishop enters the cave in which Jesus taught, and takes the book of the Gospel and, standing, reads the words of the Lord written in the Gospel of Matthew: “Beware lest anyone deceive you” (Matthew XXIV 4) and then the entire speech. After reading, there is prayer, blessing of the catechumens and the faithful, and dismissal (missa), after which everyone returns from the mountain each to their home late at night. On Great Wednesday the same thing happens as on Monday and Tuesday. The special feature is only at the end of the evening service. After the dismissal in Martyrium, the bishop, having come with hymns to Anastasis, enters the cave of the resurrection and stands inside the bars; the presbyter stands in front of the bars, takes the Gospel and reads the place where Judas Iscariot comes to the Jews and asks what they will give him if he betrays the Lord. After this there is prayer, the catechumens are blessed, then the faithful, and there is a dismissal (missa). On Maundy Thursday in Anastasis there is the usual midnight service, then the third hour and the sixth. But instead of the ninth, all the people gather in Martyrium at the eighth hour - earlier than on other days, because the dismissal on this day should be earlier. When the people have gathered, everything that should be done at the ninth hour is done, the offering takes place, that is, the liturgy, and the dismissal is done around the 10th hour. Before the dismissal, the archdeacon raises his voice and says: “At the first hour of the night, let us all gather in the church on Olivet, for the greatest work lies before us now on this night.” After the dismissal in Martyrium, they go to Post crucem - to a special chapel where the cross of Christ was kept. 20 Here only one hymn is sung, a prayer is read, and the bishop performs the liturgy (offeret ibi oblationem) and communes everyone. The liturgy is celebrated here only on this day once a year. After the dismissal, they go to Anastasis. Here a prayer is read, the catechumens and the faithful are blessed according to custom, and after that they go home, so that, having refreshed themselves with food, they immediately go to the Church of Olives, where is the cave in which Jesus taught. Here, until five o'clock in the morning, hymns and antiphons appropriate to the day and place are sung, readings and prayers are performed between them, those passages from the Gospel are read, which contain the conversations of the Lord with the disciples, spoken to them when He was sitting in the cave. Then, around six o'clock in the morning, they go up to Imbomon, or the place of ascension, with hymns. Here again there are readings, hymns and antiphons appropriate for the day. The prayers that are placed between them are also adapted to the day and place, and the bishop reads them. Good Friday. At midnight, with the roosters crowing, they begin to descend from the top of the mountain and come to the place where Jesus prayed, as it is written in the Gospel (Luke XXII. 41): “And he went away from them a stone's throw and bowed his knees and prayed." At this place there is a church, where the bishop and the people enter. Here a prayer is said, befitting the place and the day, one hymn is sung and the passage of the Gospel is read where Christ says to His disciples: "Be on guard, and do not fall into misfortune." The bishop himself reads the entire passage and says the prayer again. Then, together with the bishop, everyone, even small children, begins to descend on foot to Gethsemane. The procession moves slowly, since there are many people and they are tired of daily vigils and fasting. The people walk with candles and in addition, there are over 200 church candles (candelae) in the procession. Upon arrival in Gethsemane, there are first a prayer and a hymn are sung; then the part of the Gospel is read where it is told how the Lord was captured. When reading this place, the people cry so much that it can be heard in the city. From here they go with hymns to the city and reach the gates when it begins to get light (incipit quasi homo hominem cognoscere). Then they go through the whole city, one and all, big and small, rich and poor, all with readiness; and especially on this day no one shies away from vigil until the morning. The bishop also goes with the people from Gethsemane to the gates and from the gates through the whole city to Ad crucem. When you arrive here it is already light. Here again the bishop reads the passage from the Gospel that talks about bringing the Lord to Pilate and what Pilate said to the Lord or to the Jews. After this, the bishop exhorts the people, encouraging them: since they worked all night and still have to work, they should not give up the feat, but have hope in the Lord, who will give them a great reward for their work. And thus, encouraging and admonishing them as much as possible, he says: “Now go every one to your house, sit down and rest, and about the second hour be all here, so that, from this hour until the sixth, you can see the holy tree to strengthen yourself for the future; for at the sixth hour we will need to gather again in this place, i.e. in Ante crucem, to pass the time in readings and prayers until the night.’ Immediately after the dismissal, which takes place even before sunrise, some of the more vigorous ones go to Zion to pray in front of the column at which the Lord was scourged, and then return to the house to rest. At the second hour the celebration of St. tree. At Golgotha ​​- post Crucem - in the very chapel where the liturgy is celebrated only once a year and where it was celebrated the day before, the bishop's pulpit is placed, and in front of the pulpit a table covered with sacred vestments (mensa sublinteata); Deacons stand around. Then a silver gilded casket (loculus) is brought. St. are taken out of it. tree and title, that is, a tablet with an inscription, and rest on the table. The bishop sits on the pulpit, and the deacons, standing around, monitor order and guard. This is necessary. They say that once someone broke off part of the St. tree and stole it. Therefore, the following custom is observed: believers and catechumens enter one by one, lean towards the table, kiss the saint. tree and title and pass on. They enter through one door and exit through another. No one touches the holy tree with their hands. After the cross, the ring of Solomon and the horn from which kings were anointed are shown to those who come and given for kissing. The ceremony continues until the sixth hour. At six o'clock they go from here to Ante crucem, where the pulpit is supplied for the bishop. Here, from the sixth to the ninth hour, the readings take place in this order: first, one of the psalms is read, which speaks of the sufferings of the Lord, then passages from the Apostle, that is, from the Epistles of the Apostles or from the Acts, where the same subject is spoken, as well as similar passages from the Gospels; then passages from the prophets are read, which speak of the coming of the Messiah, and again from the Gospels about suffering. Thus, for three hours, from the sixth to the ninth, the people are taught with readings aimed at showing that nothing that was predicted by the prophets was left unfulfilled. The readings are interspersed with prayers and hymns appropriate for the day. At the beginning of the ninth hour, a passage from the Gospel of John is read about the coming of the Spirit. After reading it there is prayer and dismissal (missa). After dismissal in Ante Crucem, they immediately move to the Great Church, where everything is done that is usually done at the ninth hour throughout the week. After the dismissal in the Great Church they move to Anastasis. Here we read a passage from the Gospel where Joseph asks Pilate for the body of Jesus and lays it in a new tomb. After reading it, there is a prayer, the catechumens are blessed, and thus the dismissal is performed (et sic fit missa). This time there is no invitation to the vigil from the archdeacon, since the people themselves know about it. However, only the clergy, strong and young, stay awake all night, and from the people who can and as much as they can. The vigil consists of the singing of hymns and antiphons until the morning. On Holy Saturday, according to custom, the third and sixth hours are celebrated, but there is no ninth. Instead, there is an Easter vigil in the great church or Martyrium. The Easter vigil, the traveler notes, is the same as ours, that is, in the west, but only here it is fuller. During the vigil, the catechumens are baptized. After baptism is performed, they, dressed in baptismal clothes, leave the baptismal room along with the bishop. The Bishop goes inside the bars of Anastasis; a hymn is sung, the bishop says a prayer for them and enters the Great Church with them. Here, according to custom, all the people are awake and everything is done in the same way as with us (in the West). After the offering (liturgy) is completed, there is a dismissal (missa). After the dismissal in the Great Church they go with hymns to Anastasis. Here the passage of the Gospel about the resurrection is read again, there is a prayer and the bishop again performs the liturgy (et denuo offeret episcopus), only hastily, so as not to detain the people for a long time. After this, the people are released. Easter week. Easter days are spent the same way as here, that is, in the West. On all eight Easter days (i.e., until Monday of St. Thomas Week), liturgies (fiunt missae) are celebrated in the usual manner. On the (first) Sunday the service is celebrated in the great church, that is, in the Martyrium; also on Monday and Tuesday. After the missa is celebrated in the Great Church, they go to Anastasis with hymns. On Wednesday the service is celebrated at Olivet, on Thursday at Anastasis, on Friday at Zion, on Saturday at Ante crucem, on Thomas Sunday (id est octavis the eighth day of Easter) again in the great church, i.e. in the Martyrium. On all eight days, every day after lunch, the bishop with all the clergy, with all the newly baptized and with all the apotactites, 21 men and women, and with those who wish from the people, ascends to the Olivet. Here hymns are sung and prayers are read, first in the church above the cave in which Jesus taught, and then on Imbomon, that is, on the place from which He ascended. After saying psalms and prayers, they go from here to Anastasis with hymns for the hour of Vespers. On both Sundays, in addition, after Vespers (post missa lucernarii) in Anastasis, all the people go to Zion with hymns. Here hymns are sung appropriate for the day and place, and they read: a prayer and that passage from the Gospel, which tells how the Lord in this very place, where the church is now in Zion, with the doors locked, appeared to the disciples, among whom one, that is, Thomas, was not, and how Thomas, upon returning, learning about this, said: “I will not believe it until I see it.” After reading the Gospel, there is a prayer and blessing of the catechumens and faithful. Then everyone goes home. Feast of the Ascension of the Lord. During the period from Easter to Pentecost, no one fasts, not even the Apotactites. Divine services are usual, with the exception of the fortieth day of Easter, which happens on Thursday. The day before, that is, on Wednesday, after the sixth hour they go to Bethlehem to perform a vigil 22. Here they hold a vigil in the church above the cave in which the Lord was born. On the next day, that is, Thursday, the liturgy (missa) is celebrated in its own order, with the presbyters and bishops preaching, adapting their sermons to the day and place. After this they return to Jerusalem late. Feast of Pentecost. This day can be very difficult for people. The day begins with the usual midnight service in Anastasis, with the bishop reading the usual Sunday Gospel, that is, about the resurrection. Then the people move to the Martyrium and here everything happens according to the rules of the Sunday service: the presbyters preach, after them the bishop. Then there is the liturgy, which is always celebrated on Sundays (qua dominica die consuevit fieri). On this day it is accomplished only more quickly, so that the dismissal occurs before the third hour (usually at the fifth or sixth). After the dismissal in Martyrium, the bishop and people with hymns set off for Zion, where they arrive at exactly three o’clock. Upon arrival there, the passage from the Acts of the Apostles is read, which speaks of the descent of the Holy Spirit on the apostles; then here too there is liturgy (offertur et ibi etiam). After the dismissal, the archdeacon raises his voice and says: “Today, immediately after the sixth hour, we all go to Olivet, to Imbomon." After this, the people go home and immediately after dinner everyone goes to Olivet, so that not a single Christian remains in the city. First they go to Imbomon. The bishop and presbyters sit here; All the people sit down. Readings are read, hymns and antiphons appropriate to the day and place are sung between them, prayers are read, also adapted to the day and place, and the passage in the Gospel is read where the Lord’s ascension to heaven after the resurrection is narrated. After this, the catechumens and the faithful are blessed. At the ninth hour they leave here and go with hymns to the church above the cave. Upon arrival here, at ten o'clock, Vespers is celebrated: there is prayer, the catechumens and believers are blessed. Then, with hymns and antiphons appropriate for the day, they begin the return procession to the Martyrium. When they reach the city gates, it is already night, and church candles, numbering up to 200, as well as those available to the people, are lit. Since it is quite a distance from the gate to the Martyrium, and they walk very slowly so as not to tire their legs, they arrive at the place already around two o’clock in the morning. The main gates of the basilica from the side of the square are open (apertis balvis majoribus, quae sunt de quintana parte) and through them the bishop and all the people enter the Martyrium with hymns. Here, in the Martyrium, and then in Anastasis and in Ad crucem, the usual prayers are performed, consisting of hymns, or antiphons, prayers and blessings of the catechumens and the faithful. After this, again all the people and the bishop go to Zion with hymns. Upon arrival here, there are proper readings, psalms or antiphons are sung, a prayer is read, the catechumens and the faithful are blessed, and there is a missa. After the missa is completed, everyone approaches the bishop’s hand and goes home around midnight. Feast of the renewal of the Church of the Resurrection. The feast of Pentecost ends the cycle of great lordly feasts known in the 4th century. But besides them, already in the 4th century. There were other holidays dedicated to honoring the Mother of God, the apostles, and martyrs. Some of them were undoubtedly known in Jerusalem. The days of remembrance of the martyrs are also mentioned in the Journey, but we do not find anything in it about others, perhaps simply because the end of the Journey is lost. In addition to the listed holidays, only one more holiday is described in some detail, although local, but having some relation to the listed general ones - this is the holiday of renewal or consecration of the church over those places that are consecrated by the suffering and resurrection of Jesus Christ. This holiday, according to the traveler, is celebrated with the same solemnity as Easter and Epiphany. Like these last ones, it lasted eight days. What month and date this holiday was, the traveler does not directly say, but she says that the consecration of the church took place on the very day when the cross of Christ was found, therefore on September 13. - Long before the holiday, they begin to gather in Jerusalem from everywhere, not only monks and apotactites from various provinces, such as: from Mesopotamia, Syria, Egypt, Thebaid, where there are many monastics, but also lay men and women. Up to 50 bishops gather and many clergy come with the bishops. It is considered a great sin not to attend this holiday unless there is some insurmountable obstacle. The service on this holiday is the same as on Easter and Epiphany. On the first and second days it takes place in the great church or Martyrium, on the third day on Olivet, on the fourth day probably in Anastasis or on Zion, etc. On the fourth day the description stops. Rites of announcement. In addition to a detailed description of the festive service, the traveler also gives us a description of the rites of the announcement, observed in Jerusalem during Pentecost and Easter and which constituted some kind of feature of the Lenten and Easter services. Perhaps, however, they were observed at other times of the church year, since the baptism of catechumens was sometimes performed on Pentecost and even on the feast of the renewal of the Church of the Resurrection 23 . But on Easter, or, more precisely, on Holy Saturday, it was performed primarily. The description begins with the rite of acceptance into the number of catechumens, or rather, those preparing for baptism, 24 which takes place before the beginning of Pentecost. Anyone wishing to prepare for baptism announces his name to the presbyter, who writes it down. When the names of everyone who wish are written down, the rite of acceptance is performed on the day on which the eight weeks of Pentecost begin, that is, 8 weeks before Easter Sunday or Resurrection Day. On this day, in the middle of the great church or in the Martyrium, a pulpit for the bishop is provided; This is also where the presbyters sit and all the clergy stand. Then those asking for baptism enter one by one: men with recipients (cum patribus suis), and women with recipients (cum matribus suis). The bishop asks the recipients whether those who ask for a good life, whether they honor their parents, whether they are drunkards and liars, and about other serious vices. If it turns out that the person asking for baptism is approved by the witnesses present, then the bishop writes down his name with his own hand. Those who do not receive approval are asked to leave, saying: “correct yourself, and when you correct yourself, come to the font.” If someone is a foreigner and does not have witnesses who know him, then it is not easy for him to receive baptism. As for the rites of the announcement itself, the custom is as follows. During the entire period of Pentecost, every day in the morning, after the morning miss in Anastasis, the catechumens are conjured by the clergy. Then a pulpit for the bishop is immediately placed in the Great Church. Everyone asking for baptism - men and women - sits around near the bishop; here there are also recipients and whoever wants from the people, but only the faithful; the catechumens, that is, those who are not yet preparing for baptism, while the bishop is teaching, cannot enter here. And thus, within 40 days, those asking for baptism, starting with the book of Genesis, go through all the scriptures. At the same time, the literal meaning is first outlined for them, and then the spiritual, it also speaks about the resurrection and about faith in general. It's called: catechism. After five weeks, they are offered a symbol, expounding, as in the scriptures, first its literal meaning, and then its spiritual meaning. Believers also listen to these announcements here. They are offered every day for three hours, starting from the first hour. At the end of the announcement at the third hour, the bishop goes to Anastasis with the hymns and makes the dismissal (missa) of the service of the third hour. With the onset of the eighth week, called the Great Week, the teaching ceases. The bishop comes in the morning to the great church, or Martyrium, and sits on the pulpit placed in the apse behind the altar. They come up to it one by one: men with their recipients, and women with their recipients, and give an account of their knowledge of the symbol. After this, the bishop makes an exhortation and promises the rest, that is, the highest sacraments of the faith, to expound to them after they are baptized, during the eight days of Easter week. At the onset of this week, the bishop, having performed the missa in the Great Church, goes with hymns to Anastasis, reads a prayer and blesses the faithful; then he stands up and, leaning his elbows on the inner grating of the cave of the resurrection, sets out everything that happens in baptism. At this time, none of the catechumens can be present here, but only neophytes and the faithful who want to hear the sacraments. The bishop's explanations are met with approval (collaudantia) so loudly that they can be heard outside the church. The teachings are spoken by the bishop in Greek; but since many of those listening are Syrians and do not know Greek, one of the presbyters translates the bishop’s teaching into Syriac. Readings are also translated into Syriac in the same way. If among those listening there are Latins who do not know either Greek or Syriac, then other Greeks or Latins present here who know both languages ​​translate for them. The rites of the announcement very significantly complicated the Lenten and Easter services and occupied a very prominent place in its composition, although they themselves had independent significance. Therefore, the traveler probably separates them from the general description into a special section. A similar role was already played in the 4th century. belonged to some other rites, such as the rites of public repentance, the rite of consecration of the world and oil for the catechumens. One cannot help but regret that the journey has reached us in incomplete form. The missing part of it could contain information about these rites, as well as about others that had an even more independent meaning and undoubtedly existed in the 4th century, such as, for example, burial rites, rites of placing in hierarchical degrees and various prayers for the private needs of believers. Living in Jerusalem for three years, the traveler, obviously very keenly interested in liturgical orders, could find many occasions to see the performance of other liturgical orders and become well acquainted with their form and composition. Let's hope that in time another, more complete list of Travels will come along and provide the desired additions. However, even now from different places in the journey one can extract information about one prayer book that existed at the end of the 4th century. and, although it is of a private nature, it quite vividly characterizes religiosity and to some extent complements the picture of the liturgical order of that time. This is a pilgrimage prayer, so to speak, partly corresponding to our prayer service for those walking on the journey. Describing her visits to various shrines, the traveler more than once mentions this prayer. In one place (p. 52) she describes the general composition of the prayer book as follows: “We have always had such a custom that when we wanted to go to any desired place, first there was a prayer, then a reading from the codex, then one psalm related to the matter was read, and a parting prayer.” By code we mean the Bible. The readings from it, just like the psalms, were chosen differently - to suit the place. So, when the traveler was at the place where Melchizedek met Abraham, the reading during the said prayer was from the book of St. Moses (de libro sancti Moysi), probably from Genesis (r. 58); when she was at the well where Jacob watered Rachel's sheep, there was also a reading of a suitable passage from the book of Genesis (locus ipse de Genesi p. 71). Sometimes, however, there were other readings: for example, when the traveler was in Edessa at the gate through which Ananias entered with the message of I. Christ to Abgar, the bishop who performed the indicated prayer read these messages instead of passages from the Bible - legit nobis ibi ipsas epistolas (p. 67). The beginning of adaptation to place and time, judging by the description of the traveler, was very widespread in Jerusalem worship in the 4th century. As a result, the divine service, which was essentially very simple and monotonous in its structure and external form, was very abundant and varied in its content. The traveler really likes this and repeatedly draws attention to it as something especially important and wonderful. Thus, concluding the description of the Sunday service, she makes the following general remark: “It is quite remarkable (satis paecipunm est) that the psalms and antiphons always have an adjunctive character (apti semper): some take place at night, others in the morning; those that are used during the day: at the sixth hour, at the ninth or at vespers, also always have an adjunctive character and a content that relates to the essence itself (ad ipsam rem pertineat) worship performed (at a certain time)” (p. 81). In another place, having described the Pentecostal service, she expresses herself on this subject with even greater decisiveness: “It is very good and very remarkable that the hymns, antiphons and readings, as well as the prayers pronounced by the bishop, always have such a content that they are decent and appropriate both to the day and to the place” (of the service) 25. This circumstance was probably one of the reasons why this service, especially on holidays, made that unusually strong impression on those present, which the traveler repeatedly mentions 26 . However, the very order of worship was so well worked out that it could not remain without influencing the religious feelings of believers. The apparently monotonous succession of psalms - hymns, hymns - prayers and readings, etc. is captured by the nature of harmony and religious-symbolic symmetry, which was necessary to evoke the impression of regularity, tranquility and reverence. It should be noted, in addition, that since the hymns were special each time, the hymnological material in all likelihood was very abundant and varied, not only in content, but also in form. See Weyman. Ueber die Pilgerfahrt der Silvia in das heil. Land. Theolog. Quarterly Schrift 1888 hef. I. Waal. Die Feste des Kirchenjahres zu Jerusalem gegen Ende des P Jalirhunderts. Romische Quartalschrift fur christliche Alterthumskunde und fur Kirchen gescliichte 1887. hef. 4. See also Momsen's article in Sitzungsber. der Kgl. preuszischen Akad. 1887 etc. Eg. mentions of Martan the Deaconess of Seleucia, the Apotactites, etc. Praef. pag. XXVII XXX. Peregr. p. 74. She addresses her description to the nuns of some monastery, calling them: dominae venerabiles., dominae animae meae., dominae, lumen meum., dominae sorores. Peregr. p. 55, 68, 75, 106. Peregr. p. 63. “Flumen magnum Euphratem, et ingens, et quasi terribilis est; ita enim decurrit habens impetum, sicut habet fluvius Rhodanus, nisi quod adhuc major est Euphratus. Wolfflin Archiv fur lateinische Grammatik und Lexicographie Bd wrote about the Peregrinatio language. IU s. 259–277. p. 90: Propterea autem Martyrium apellatur, quia in Golgopha est, id est post Crucem, ubi Dominus passus est, et ideo Martyrion. Extra aurum et gemmas aut sirico, nihil aliud vides: nam si vela vides, auroclava oloserica sunt; si cortinas vides, similiter auro- clavae olosericae sunt. Ministerium autem, omne genus, aureum gemmatum profertur illa die (Epiphania) Numerus autem vel ponderatio de ceriofalis, vel cicindelis, aut lucernis, vel diverso ministerio num-quid vel existimari aut scribi potest? (p. 83). The order of monastics in the east at that time was extremely numerous and influential. Almost everywhere the traveler happened to be, she met them in abundance. The bishops she met were monks, and she notes this fact several times. For example, r. 49: in Arabia – episcopus., jam senior vir, vere satis religiosus ex monacho,.. p. 64 – in Edessa – episcopus ipsius civitatis, vir vere religiosus etiam monachus et confessor,... p. 68 – in Harran: vidi., episcopum loci ipsius vere sanctum et hominem Dei et ipsum et monachum et confessorem... p. 73: in Selepkia Isaurian: cum pervenissem fui ad episcopum vere sanctum ex monacho.” p. 76: et psalmi responduntur, i.e. they are sung hypophonically - so that the people respond to each verse by repeating the prescribed chorus. During Lent, the ninth hour on Wednesdays and Fridays is celebrated in Zion. See below. Based on the answer: Kyrie eleyson, it is most likely to mean here an ectenia, on which the names of the living, taken from diptychs, were commemorated. Gamurrini r. 77, no. 3, 78 not. 3. Romische Quarterschr. 1887. Hef. 4.s. 312. 314. Kraus, Realencycl. d. Christl. Altberth. V. II, p. 398. This begins the surviving description. Obviously this is the refrain to the psalm. Most Catholic and Protestant scholars have hitherto attributed the establishment of this holiday to later times, to the 5th or 6th century. and some words of the ancient fathers on this day, for example, Cyril of Jerusalem, were considered forged. It turns out that this holiday is much older than thought. Perhaps, however, in the 4th century. in Jerusalem he was only local. – If Christmas was celebrated there at that time not on December 25, but on January 6, then Quadragesimae Epiphaniae or υπαπαντη fell not on February 2, but 14 days later. This is in accordance with the instructions of the Apostolic Constitutions VII. 23. “You must observe only one Sabbath in the whole year, namely the one on which the Lord was buried” n. V. 14. This does not happen because this service was apparently appointed mainly for the catechumens. The above traveler, as the reason why the 9th hour is celebrated on Wednesday and Friday in Zion, points out that on these days the catechumens also fast (p. 86) quoniam in istis locis semper quarta et sexta feria etiam et a cathecumenis jeiunatur. The liturgy, as can be seen from what follows, occurs later, upon returning to Anastasis. On other days of fasting, at the 9th hour there was therefore a liturgy (of the presanctified). In this case, isn’t this a procession on a donkey? From what follows it is clear (pp. 96–97) that the name: post Crucem (if this is not a mistake) is applied here to a special room in the Martyrium, which had access to an open courtyard, extending inter Cruce et Anastase probably on the south side. This is probably the same room that is in Brev. Hieros. 350 is called: sacrarium of the Basilica of St. Constantine (Pal. Collection, issue II, p. 5, issue VII, p. 96), where, in addition to the tree of the cross and the ring of Solomon, the cup that Christ used at the celebration of his last supper was also kept. This last circumstance explains why the liturgy was celebrated here on Maundy Thursday once a year. Among subsequent pilgrims, this room is known as the upper room with the bowl. Sylvia often mentions apotactites. This is a family of ascetics who considered the consumption of meat and wine prohibited. Even before Sylvia’s arrival in Palestine, two decrees of Theodosius in 381 and 383 declared them heretics (Cod. Theod. tit. II, p. 7.11), but these decrees were probably not yet known in Palestine. This is one of the indications for the time of compiling the Travel. Epiphanius (de haeres, p. 15) also classifies the Apotactites as heretics. It is strange that the Ascension is celebrated not on Olivet, but in Bethlehem. Waal (Here. Quart. p. 309) thinks that the basis was the opinion that the separation of the Lord from the earth took place in the same place where he first appeared on earth. The Gospel narrative (Luke 24.50, Acts I.12), however, quite clearly defines the place of the ascension. Sozomen Hist speaks about baptism on this holiday. Eccl. L. II, sar. 26 ideo ut baptismi quoque sacramenta eo die tradantur et per continuos septem dies collectae fiant. J This description is placed immediately after the description of the service at Pentecost (p. 104). r. 108: Illud autem hic ante omnia valde gratum fit, et valde memorabile, ut semper tam umni quam antiphonae et lectiones, nec non etiam et orationes, quas dicet episcopus, tales pronuntiationes habeant, ut et diei, qui celebratur et loco, in quo agitur, aptae et convenientes sunt semper. Also, p. 83, 89, 102. p. 94. Tantus rugitus et mugitus totius populi est cum fletu, ut forsan porro ad civitatem gemitus populi omnis avditus sit..; p. 93 tantus rugitus et mugitus est totius populi, ut nullus sit, qui moveri non possit in lacrimis., p. 97: Nullus est neque major neque minor qui in illa die illis tribus horis tantum ploret quantum nec existimari potest., p. 107. Tantae voces collaudantium, ut porro foras ecclesia audiatur voces eorum. You might be interested in: