typikon May 9, :41 Page i The Typicon that is

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1 typikon May 9, :41 Page i The Typicon that is e Church Order of the Monastery of St. Sabbas near Jerusalem according to the modern usage of the Russian Church, diligently compared with previous print editions and manuscripts, both Slavonic and Greek, translated into English, annotated and edited by Aleksandr Andreev

2 typikon May 9, :41 Page ii Text translation and forma ing Aleksandr Andreev. is text is licensed under the Creative Commons A ribution-sharealike 3.0 Unported License. To view a copy of this license, visit 3.0/. Please note: the present version is a dra and is not intended for use or distribution. e author makes no warranty of any kind, not even the implied warranties of merchantability or fitness for a purpose. Regarding any typos or errors, please contact the author at aleksandr.andreev@gmail.com. e author would like to gratefully ackwnoledge Mother Victoria for providing her dra s of the Triodion and Pentecostarion sections, as well as for proofreading large sections of the present text. Incipits, Troparia, Kontakia and other elements are taken from the Pentecostarion and Octoechos of Reader Isaac Lambertsen and from the Lenten Triodion and Lenten Triodion Supplement of Mother Mary and Metropolitan Kallistos, all of which have been used with permission. Special thanks is due also to Daniel Olson, Nikita Simmons, Rev. John Whiteford and Rev. Daniel Marshall for their comments. Current dra : May 9, 2014

3 typikon May 9, :41 Page xii 1. Outer Narthex 2. Narthex 3. Open space in Nave Table for Vestments 12. Lectern 13. Royal Doors Altar 14. Holy Doors 5. Prothesis North Door 6. Sacristy 16. South Door Le Choir 17. Stalls Right Choir 9. Holy Table 18. Superior s Stall 19. High Place Table of Prothesis Ambon Figure 1: Plan of the Interior of a Monastic Church

4 typikon May 9, :41 Page xiii I have legislated this rule for as many as have not a discerning mind, in order that they, like house-servants fulfilling the duties of their station, may live a life of freedom the Angel to St. Pachomius in e Lausiac History of Palladius

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6 typikon May 9, :41 Page 1 1 THE ORDER OF LITTLE VESPERS T N H Before the se ing of the sun on Saturday,¹ the Paraecclesiarch (that is, the Lamp-lighter)² comes to the Superior and bows in reverence before him, indicating thereby the time for the peal. Receiving the blessing, he goes forth and rings the small bell.³ en the brethren gather in the Narthex and the Priest gives the initial exclamation, Blessed is our God; and the appointed Reader says: Glory to ee, our God, glory to ee. en, O Heavenly King and the Trisagion Prayers; a er Our Father: the exclamation of the Priest, and the Reader reads the Ninth Hour as usual.⁴ At the conclusion of the Hour and a er the Dismissal, we enter the Temple and each stands in his appointed place. But if the Ninth Hour was read in the Temple, then there is no Dismissal, but rather the Priest gives the opening exclamation of Vespers immediately.⁵ ¹ e ecclesiastical day begins in the evening with the office of Vespers. Normally, only one Vespers office is served, to be followed by the evening meal. But any time All- Night Vigil consisting of Vespers and Matins is served, Li le Vespers is also served earlier in the day. (Li le Vespers is not served if All-Night Vigil consists of Great Compline and Matins.) Vespers is usually preceded by the Ninth Hour. ² e Paraecclesiarch (Slavonic, via the Greek: параекклисїа рхъ), also called the Lamplighter (Slavonic: кандиловжига тель; Greek: κανδηλάπτης) is a monk responsible for mainting the cleanliness of the church, lighting the candles and lamps, and calling the other monks to prayer. ³In the 1641 edition, he strikes the small symantron. ⁴ e full order of the Ninth Hour is set forth in the Horologion. Since the Ninth Hour is the last office of the concluding day, the Troparion(a) and Kontakion for the concluding day are said (in this case, for Saturday). On Saturdays, the Inter-Hours are not said (Nikolsky, p. 365). ⁵ e Ninth Hour may be said in the Narthex, in which case it concludes as follows. Priest: God be gracious unto us. Reader: Amen and the Prayer, O Master, Lord Jesus Christ our God. en, the lesser Dismissal, at which point all proceed from the Narthex into the Nave. e Priest then gives the opening exclamation of Vespers in front of the Holy Doors. But if the Ninth Hour is said in the Nave, there is no Dismissal but immediately a er the Prayer O Master, Lord Jesus Christ our God, the Priest gives the opening exclamation (cf. Rozanov, p. 14). 1

7 typikon May 9, :41 Page 2 1. T O L V L V e Priest exclaims: Blessed is our God.⁶ And the Reader says: O come, let us worship, thrice, and the evening Psalm, Bless the Lord, O my soul, 1 peacefully and gently.⁷ Following the Psalm, Reader: Glory / Both now, and Alleluia, thrice. e Priest does not say any Litany, but instead the Reader says, Lord, have mercy, thrice, and Glory / Both now. en, Lord, I have cried, is chanted⁸ and four stichera are appointed, singing the three stichera of the Resurrection, in the Tone [of the upcoming week], repeating the first sticheron. Glory / Both now: the Dogmatic eotokion.⁹ en, O gladsome Light.¹⁰ Prokimenon: e Lord is King; verse: e Lord is clothed in strength, and hath girt Himself ; 2 and again, e Lord is King. en, immediately: Vouchsafe, O Lord, to keep us this evening, [immediately followed by the stichera Aposticha]. At the Aposticha: one sticheron of the Resurrection and the three stichera for the eotokos, prosomœa, [printed in the Octoechos], with their refrains; Glory / Both now: the [Dogmatic] eotokion [printed in the Octoechos].¹¹ en, Now le est ou and the Trisagion Prayers; a er Our Father: Troparion for the Resurrection; Glory / Both now: its Resurrectional eotokion.¹² en the Priest says the Li le [Augmented] Litany:¹³ Have mercy on ¹Psalm 103. ²Psalm 92:1. ⁶ e veil of the Altar customarily remains closed for Li le Vespers. ⁷Slavonic: ти хѡ и кро ткимъ гла сомъ; in the 1641 edition, ти химъ и ра вным гла сомъ; Greek: ἡσύχω φωνή καὶ ήρεμαία. ⁸All of the text of the three psalms is chanted, as set forth in the Horologion, in the Tone of the upcoming Sunday. ⁹ e two eotokia for Li le Vespers are called by the Octoechos dogmatic theotokia. e hymn chanted at Great Vespers at the conclusion of the stichera at Lord, I have cried, is called the first or primary theotokion. ¹⁰ ere is no Entrance at Li le Vespers. However, according to Rozanov (p. 15), the hymn O gladsome Light is chanted and is preceded by the exclamation of the Priest, Wisdom! Stand aright!, which he gives from within the Altar. During the chanting, the Priest exits the Altar (via the North Door), stands on the Ambo, and, at the conclusion of the hymn, exclaims: Let us a end! Peace be unto all! Wisdom! and the Prokimenon. However, the Typicon does not make any indications concerning exclamations and whether O gladsome Light is read or chanted, concerning entering or exiting the Altar, or concerning who says the Prokimenon. ¹¹ e refrains for the stichera Aposticha are: (1) I will remember y Name in every generation and generation (Ps. 44:18a); (2) Hearken, O daughter, and see, and incline thine ear (Ps. 44:11a); and (3) e rich among the people shall entreat y countenance (Ps. 44:13b). ¹² e Troparion and eotokion are printed in the Octoechos at the conclusion of Great Vespers. ¹³ e Typicon does not specify the location from which the Priest says the Litany. In modern practice, it is said from the Ambo. 2

8 typikon May 9, :41 Page 3 us, O God, according to y great mercy. Choir: Lord, have mercy, thrice. en, a petition for the ecclesiastical authorities; choir: Lord, have mercy, thrice. en, a petition for the civil authorities; choir: Lord, have mercy, thrice. Priest: Again we pray for all the brethren, and for all Christians. Choir: Lord, have mercy, thrice. Exclamation: For a merciful and man-loving God art ou. [Choir: Amen.] Priest: Glory to ee, Christ God; [Choir: Glory / Both now; Lord, have mercy, thrice; Father, bless!]; the Priest says the lesser Dismissal and the [choir sings the] Polychronion. Recession to the Refectory. T In the Refectory¹⁴ [the blessing of the meal] is said [in this way]: e poor shall eat, and be satisfied, and they shall praise the Lord that seek a er Him; their hearts shall live for ever and ever;¹⁵ Glory / Both now; Lord, have mercy, thrice; Father, bless. e Priest blesses the meal,¹⁶ and we eat of that which is offered to us, lightly, so as not to be weighed down for the Vigil. At the conclusion of the meal: Glory / Both now: y womb is become a holy table, bearing the Heavenly Bread, Christ our God; all that eat thereof shall not die, as hath said, O Mother of God, the Nourisher of all. en: More honorable and ou hast made us glad, O Lord, by y works, and in the operations of y hands will we rejoice. e light of y countenance hath been signed upon us, O Lord. ou hast put gladness in my heart; from the fruit of their wheat, wine, and oil are they increased. I will lay me down in peace, and also take my rest, for it is ou, Lord, only, who hast made me to dwell in hope. 3 Glory / Both now; Lord, have mercy, thrice, Father, bless. Priest: God is with us, with His grace and love for mankind, always, now and ever, and unto the ages of ages. [Brethren]: Amen. ¹⁴Slavonic, via the Greek: трапе за. ¹⁵Ps. 21:26. is verse is said in place of the usual Psalm 144 and prayer Our Father, appointed at the daytime meal (Skaballanovich, p.?). ¹⁶With the usual words of blessing, Christ our God, bless the food and drink of y servants (Skaballanovich, op. cit.). ³Ps. 91:4 and Ps. 4:7-9. 3

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10 typikon May 9, :41 Page 5 2 THE ORDER OF GREAT VESPERS AND SUNDAY MATINS, THAT IS, THE ALL-NIGHT VIGIL G V T O I P P A er the sun has set a li le,¹ the Lamp-lighter goes forth and bows in reverence before the Superior. en he goes and strikes the great bell, slowly, while singing the Blameless² or Psalm 50 twelve times. en he enters the church and lights the lanterns and makes ready the censer. en, leaving the church once again, he rings all of the bells. en, reentering the church, he lights the candle on the candlestick and places it in front of the Holy Doors. He then bows in reverence to that Priest, whose turn it is to serve. e Priest, arising from his place, bows to the Superior and, going forth from his place, bows thrice in front of the Holy Doors and to each of the choirs, to the brethren seated. He then enters the Altar and vests in the Epitrachelion, venerating the Cross thereon, and, taking the censer, he stands in front of the Holy Table, placing incense in the censer and saying the prayer of incense secretly.³ He then incenses in the form of a Cross round about the Holy Table and incenses the entire Sanctuary;⁴ then, opening the Holy Doors, he goes out [into the Nave]. e Lamp-lighter, taking up the candlestick placed in the center of the ¹ e second service of Sunday, the All-night Vigil, which consists of Great Vespers and Matins begins a li le a er the se ing of the sun (Church Slavonic: по є же заитѝ со лнцꙋ ма лѡ; Greek: μετὰ τὸ δυ μαι τὸν ἥλιον μικρὸν) and, if performed in the manner set forth here, continues most of the night. e Typicon appoints for Vigils to be sung on all Sundays and many feasts (see Chap. 6); however, in parochial churches and smaller monasteries where the serving of an All-Night Vigil is not possible or not practical, Vespers and Matins may be served separately at their appointed times as set forth in Chap. 7. ² e Blameless (Slavonic: непоро чны, Greek: ἄμωμοι) are Psalm 118 (Cathisma 17). ³ e Prayer of Incense, Incense do we offer unto ee, may be found in the Hieraticon in the order of the Proscomidē. ⁴Incensing in the form of a Cross refers to the practice of making the sign of the Cross with a hand censer; but in modern practice, since a censer with strings is used, it is replaced with censing thrice. 5

11 typikon May 9, :41 Page 6 2. T O A V church, exclaims with a loud voice:⁵ Arise!⁶ He then holds the candlestick with the lighted candle in his hand; all the brethren arise [from their stalls]. e Priest, having come out through the Holy Doors, makes the sign of the Cross in front of the Holy Doors [with the censer], from side to side. en he incenses the Holy Icons, first on the right side, then on the le side, and then the Superior and the choirs according to their order; the Paraecclesiarch walks before him holding the candlestick. When the Priest makes the sign of the Cross with the censer, he bows a li le, and the Paraecclesiarch bows with him. en he goes out into the Narthex and incenses the brethren there according to their order. He then reenters the church and stands between the two choirs, facing the east, and exclaims with a loud voice: O Lord, bless! en he censes the Icon of Christ the Saviour, and the eotokos, and the Superior in his place, and, reentering the Holy Altar, stands in front of the Holy Table making the sign of the Cross with the censer thrice. And then he exclaims thus: Glory to the holy, consubstantial, life-creating and indivisible Trinity: always, now and ever, and unto the ages of ages.⁷ en the Superior, or the Ecclesiarch,⁸ says: Amen. O come, let us worship God, our King, in a quiet and gentle voice; then, a second time, a li le louder: O come, let us worship and fall down before Christ, our King and God; then, louder yet, a third time, O come, let us worship and fall down before Christ Himself, our King and our God; then, with emphasis, O come, let us worship and fall down before Him. en begins the Superior, or the Ecclesiarch, to chant in a louder voice, in Tone 8: Bless the Lord, O my soul,⁹ slowly and melismatically,¹⁰ with the other brethren joining in. e refrain is: Blessed art ou, O Lord. en the second chanter of the right Choir [sings]: O Lord, my God, ou hast been magnified exceedingly; Blessed art ou, O Lord, tenderly and harmoniously, with the other brethren singing along with him. e Priest and the Paraecclesiarch, exiting from the Holy Altar, bow thrice in front of the Holy Doors; then, turning around, they bow to the Superior and once to each of the choirs. en they go and stand in their appointed places. ⁵Slavonic: ве лїимъ гла сомъ; Greek: γεγωνοτέρα φωνή. ⁶ us in the Slavonic, namely, Воста ните!, but the Greek books have κελέυσατε, meaning Command! ⁷According to Chapter 23 of the Typicon, the Holy Doors are opened at the beginning of Vigil for the censing. e Typicon does not specify when the Holy Doors are closed; according to Rozanov (p. 17n), they are closed before the exclamation. ⁸ e Ecclesiarch (ἐκκλησιάρχης) is the Superior s deputy and leads the service when the Superior is absent. ⁹Psalm 103, which is called throughout the Typicon the proemial Psalm. ¹⁰Greek: ἀργω ς καὶ μετὰ μέλους. 6

12 typikon May 9, :41 Page 7 (In cathedrals and parish churches, the Priest performs [the opening censing] vested in the Phelonion and the Deacon in the Sticharion.) When the chanters begin: In wisdom hast ou made them all, and the Refrain, Glory to ee, O Lord, who hast made them all, then the Priest comes forth and stands in front of the Holy Doors, vested in his Epitrachelion and with head uncovered, and reads the Lamp-Lighting Prayers. A er the completion of the Psalm, he says the Great Litany: In peace, let us pray to the Lord.¹¹ Following the litany, the [Priest] says the exclamation: For to ee is due all glory. T F C en we sing antiphonally verse-by-verse Cathisma 1 of the Psalter, beginning the first Antiphon in Tone 8, Blessed is the man;¹² but the second and third Antiphons are sung in the Current Tone. A er each of the Antiphons: the Li le Litany. e exclamations are: a er the first Antiphon, For ine is the dominion; a er the second Antiphon, For a good a man-loving God. When the third Antiphon is being sung, the Deacon goes forth from his place, and, bowing to the Superior, enters the Holy Altar. e officiating Priest enters with him also. e Deacon takes up his Sticharion and Orarion and receives the blessing of the Priest, kissing his right hand.¹³ Vested in his Sticharion, as usual, he says the last litany; the exclamation of the Priest is: For ou art our God. L, I,, E A er the conclusion of the Cathisma, the Canonarch bows (to the Superior) and announces the Tone [in which Lord, I have cried will be sung]. Lord, I have cried is sung in the appointed Tone of the Octoechos.¹⁴ e ¹¹ e modern Slavonic Typicon assigns this Litany to the Priest, the office of the Deacon beginning before Lord, I have cried; but the Greek editions assign it to the Deacon. e 1641 Slavonic edition allows either the Priest or the Deacon to say the litany. In modern practice, the litany is said by the Deacon, if serving. ¹²Cathisma 1 at Saturday night Vespers is sung in three sections (antiphons): Pss. 1-3; Pss. 4-6; and Pss e first section is sung in Tone 8 with the refrain Alleluia; the other sections are sung in the Current Tone. e chanting of Cathisma 1 in its entirety is a feature of Saturday evening services and is never cancelled except for Holy Saturday. ¹³According to the 1682 edition of the Typicon, the Deacon vests at this point; but in modern practice, the Deacon vests before the beginning of the service. ¹⁴Lord, I have cried refers to the four Psalms 140, 141, 129 and 116 which are chanted in their entirety with the refrains indicated in the chantbooks. e verses begin to be chanted in the Tone of the first sticheron, which on Saturday evening is always taken 7

13 typikon May 9, :41 Page 8 2. T O A V Priest stands in his usual place, but when the singing of Lord, I have cried begins, then the Priest, or the Deacon, as is the custom, does the incensing, first bowing to the Superior. Ten stichera are appointed, [and are sung] beginning with the verse Bring my soul out of prison: three stichera for the Resurrection in the Current Tone, the four Anatolian stichera [from the Octoechos], and three stichera for the Saint from the Menaion.¹⁵ en, Glory, [and the doxasticon] for the Saint, if there is one, but if not, then Glory / both now and the Primary eotokion in the Current Tone. When the verse For His mercy has been established upon us, is chanted, which both choirs sing together, the Priest, bowing first to the Superior, enters the Holy Altar and vests in the Phelonion. And when the Doxasticon is chanted, the Holy Doors are opened and the procession for the Entrance begins. Preceded by two candle bearers with their candles and the Deacon holding the censer, the Priest comes out¹⁶ upright and with his Phelonion lowered.¹⁷ e Priest stands in front of the Holy Doors and the Deacon stands to the right of the Priest, a li le to the side. Bowing a li le and holding his Orarion with the [usual] three fingers of his right hand, the Deacon says secretly, so that only the Priest should hear: Let us pray to the Lord! e Priest then says the prayer, secretly: Evening, morning and noonday. Bowing at the completion of the prayer, the Deacon says to the Priest, extending the Orarion toward the east and holding it with the three [usual] fingers of his right hand: Bless, master, the holy entrance! e Priest blesses toward the east, saying: Blessed is the entrance of y saints, O Lord. en the Deacon goes forth and censes the Holy Icon at the place of the Superior [or] the Superior himself and then returns to his previous place, waiting for the conclusion of the hymn. At the conclusion of the eotokion, the Deacon comes to the middle [of the Solea], and, making the sign of the Cross with the Censer, exclaims: Wisdom! Stand aright! And we sing: O gladsome Light. e Candle-Bearers, taking up the lanterns, ascend [and stand in front o ] the Holy Doors; the Deacon, entering the Holy Altar, incenses the Holy Table. e Priest, bowing in front of the Holy Doors, kisses them and enters; the Holy Doors are shut. from the Octoechos; when the Tone of a sticheron changes, the Tone of the verse that immediately precedes it likewise changes. ¹⁵If a monthly Menaion is not available, one should chant the stichera from the Octoechos appointed for this occasion and labelled as Other stichera for the eotokos, the work of Paul of Amorium, chanted where there is no Menaion or at the Litē. ¹⁶ rough the North Door. ¹⁷ e Typicon refers to a Byzantine Phelonion which falls down to the feet on all sides. is Phelonion is lowered when the arms are lowered and the wearer is standing upright. 8

14 typikon May 9, :41 Page 9 At the end of O gladsome Light, the Deacon exclaims: Let us a end! Priest: Peace be unto all. Again, the Deacon: Wisdom! Let us a end! e Canonarch, bowing to the Superior, says the Prokimenon with its verses and the chanters sing the Prokimenon of the day, in Tone 6, e Lord is King, He is clothed with majesty.¹⁸ Verse: e Lord is clothed in strength, and hath girt Himself ; verse: For He hath made the whole world so sure, that it shall not be moved; verse: Holiness becometh ine house, O Lord, unto length of days; and again, e Lord is King, He is clothed with majesty. e Canonarch awaits the end of the Prokimenon standing in the middle of the church with his arms crossed at his breast; then he bows in reverence and returns to his place. erea er the Deacon comes out [of the Altar] and says the Litany: Let us all say; [at the conclusion of the Litany], the exclamation [is said by] the Priest. A er the exclamation, the Superior, or the appointed Reader, says: Vouchsafe, O Lord, to keep us this evening. en the Deacon [says the Litany]: Let us complete our evening prayer unto the Lord; and the Priest says the exclamation: For a good and man-loving God. en: Peace be unto all. Deacon: Let us bow our heads unto the Lord! e Priest says the prayer secretly, and then exclaims: Let the dominion of y kingdom. T E L ē en the Priest and the Deacon exit [the Altar] through the North Door, preceded by two lanterns, the Deacon carrying the censer; the brethren follow, chanting the [idiomelic] sticheron for the Temple, and exit into the Narthex. ere the Deacon incenses the Holy Icons, the Superior, and the Choirs according to their order and then stands in his appointed place until the completion of the stichera, [which are concluded by] Glory / both now: the [Lesser Resurrectional] eotokion.¹⁹ en the Deacon exclaims the ¹⁸Psalm 92:1 et seq. e Typicon assings the Prokimenon to the Canonarch; in parish practice, it is said by the Deacon. ¹⁹Concerning the stichera at the Litē it is necessary to make the following remarks. (1) e Typicon appoints chanting one idiomelic sticheron for the Temple but allows for the chanting of other stichera as well. If the Temple is dedicated to a feast of the Lord or the eotokos or to a great Saint, such a sticheron may be taken from the Litē for the service to the Patronal Saint (or Feast) since stichera at the Litē are almost always available in such instances. But if the Temple is dedicated to a minor Saint for whom no stichera at the Litē are available, one may chant any other idiomelic sticheron, for example from the Aposticha or Lord, I have cried (usually the doxasticon is idiomelic) or the sticheron appointed a er Psalm 50; one may also select stichera from the relevant section of the General Menaion. In addition, the 1610 Slavonic editio princeps allows chanting prosomœa if an idiomelon is not available. (2) e other stichera referred to by the Typicon are the 9

15 typikon May 9, :41 Page T O A V prayer so that all can hear: Save, O God, y people and bless ine inheritance, visit the world with y mercy and compassions, and so forth. Choir: Lord, have mercy, forty times. Deacon: Again we pray for the civil authorities of our country. Choir: Lord, have mercy, thirty times. Deacon: Again we pray for our father the Metropolitan and, if in a monastery, for our Archimandrite. Choir: Lord, have mercy, fi y times.²⁰ Deacon: Again we pray that this city [and this holy monastery] and every city and country. Choir: Lord, have mercy, thrice. Again we pray that the Lord God may hearken to the voice of our prayer and have mercy upon us.²¹ Choir: Lord, have mercy, thrice. en exclaims the Priest: Hearken unto us, O God our Saviour; Choir: Amen. en the Priest: Peace be unto all. [Choir: And to thy spirit.]²² e Deacon says: Let us bow our heads unto the Lord! All bow their heads and the Priest prays aloud:²³ O most-merciful Master, Lord, Jesus Christ, our God; upon the completion [of this prayer], the Choir says: Amen. stichera for the eotokos printed in the Octoechos and a ributed to Paul of Amorium. ese should be chanted at the Litē if they were not chanted at Lord, I have cried, according to the instructions in the Octoechos. Additionally in the opinion of Rozanov (p. 25n) more than one sticheron for the Temple may also be chanted; but this is only necessary if the Temple is large and several stichera are necessary to accompany the procession and incensing. (3) e Greek edition published at Venice in 1545, as well as the 1610 Slavonic edition, appoint for the idiomelic sticheron in the Current Tone; but this can be practiced only in a Temple dedicated to a major feast where the selection of stichera is large. (4) e Typicon here does not precise the selection of the eotokion. But in Chapter 3, the Typicon specifies that the eotokion is taken in the same Tone, from the eotokia of the Resurrection Aposticha. us, the correct order is to chant, following the appointed stichera, Glory / both now, and then the Lesser Resurrectional eotokion in the Tone of the last sticheron. According to the 1610 and 1641 editions, one may chant Glory: a sticheron for the Saint (if available; perhaps the one printed a er Psalm 50) and then Both now: the eotokion in the Tone of the doxasticon. However, during a Forefeast or A erfeast, in place of a eotokion, the appropriate sticheron for the Feast is chanted (see for example the Mark s Chapters for the Forefeast of Exaltation on a Sunday). And, in the opinion of Rozanov (p. 27n), in a Temple dedicated to a Feast of the Lord or the eotokos, at Both now another sticheron for the Temple is chanted. ²⁰ is is the order of petitions in the pre-revolutionary Slavonic books. Some of the modern books reverse the order; in any case, the petition for the ecclesiastic authorities should be accompanied by singing Lord, have mercy fi y times and the petition for the civil authorities by singing Lord, have mercy thirty times. ²¹According to the Hieraticon, the Deacon at this point secretly commemorates those of the living and departed that he wishes by name. In the opinion of Sakharov (ch. 2) the people present do so as well. ²²Neither the Hieraticon nor the Typicon mentions this response, but it is said in modern practice. ²³According to the Hieraticon, the people fall prostrate to the ground but according to the Typicon they only bow their heads. e 1641 and 1610 editions also indicate that during the reading of this prayer the Priest faces towards the west. 10

16 typikon May 9, :41 Page 11 T A en standing aright, [the choirs] begin the Resurrectional sticheron [Aposticha] and enter the Temple, preceded by the candlesticks, chanting the remaining stichera, which are in alphabetical order,²⁴ with the following refrains: (1) e Lord is King, He is clothed with majesty; (2) For He hath made the whole world so sure, that it shall not be moved; (3) Holiness becometh ine house, O Lord, unto length of days; Glory / both now: the [Lesser Resurrectional] eotokion.²⁵ e candlesticks are placed [in the open space in the Nave], on either side of a Four-legged Table prepared beforehand,²⁶ on which lies a dish with the wheat and five loaves of bread, of the type that is customary to bring to the Church.²⁷ On each side [of the dish], two vessels [are placed]: one filled with wine and the other with oil; the wine is placed on the le and the oil on the right. [At the conclusion of the stichera], the Superior says: Now le est ou y servant depart; and the Reader says the Trisagion Prayers. A er Our Father, the [Priest] says the exclamation: For ine is the Kingdom. e Troparion for the eotokos is sung in Tone 4: O eotokos Virgin rejoice, thrice. en the Deacon, having received the blessing of the Priest, incenses round about the Table, and incenses also only the Superior, at his place, and the Priest, and then the loaves [on the Table], from the front. en the Superior, or the Priest, says the prayer [of blessing] aloud: O Lord, Jesus Christ, our God, who didst bless the five loaves and didst fill five thousand. He takes one of the loaves into his hand and signs the other loaves with it, while saying the words, do ou yself bless, and, pointing at the loaves with his right hand, [says]: these loaves, and [pointing] also [at] the wheat, wine and oil: the wheat, the wine and the oil. At the conclusion of the prayer, a er Amen, we sing: Blessed be the Name of the Lord from henceforth and forevermore, thrice, in Tone 4, and then Psalm 33, I will bless the Lord at all ²⁴In the original Greek these stichera are in alphabetical order. ey are therefore called alphabetical stichera. ²⁵If a doxasticon is available for the Saint in the Menaion, then it is sung a er Glory; then, a er Both now, the eotokion is chanted from the Resurrectional Aposticha in the Tone of the doxasticon. ²⁶Greek: τετραπόδιον, as opposed to an Analogion, which typically has one leg. However, the 1545 Greek edition calls this table an Analogion. ²⁷ e Slavonic text reads: є же и мамы ѻ бы чай приноси ти въ це рковь, which Skaballanovich interprets as referring to prosphorae. But the 1545 Greek edition is phrased differently: διὰ ὧν ἐσθίωμεν ἐν τῃ τράπεζῃ, referring to the kind of bread eaten at the meal in the Refectory. e 1610, 1633 and 1641 Slavonic editions do not specify if the breads are to be prosphorae or can be made to a different receipe, except to say that each is to be a litra in weight. A litra (Byzantine pound) is about 320 g (11.3 US oz). 11

17 typikon May 9, :41 Page 12 [Note] 2. T O A V times, [but only] up to [the verse] shall not be deprived of any good thing.²⁸ e Priest comes and stands in front of the Holy Doors, facing the west, and, at the conclusion of the Psalm, says: e blessing of the Lord be upon you. Reader [responds]: Amen, and announces the reading.²⁹ Priest: rough the prayers of our holy fathers. e Priest and the Deacon unvest from their sacerdotal robes and go out [of the Altar]. Each sits in his appointed place. e Cellarer³⁰ takes the blessed loaves and, breaking them on a plate, hands them out to the brethren; he also ladles one cup of wine, equally to each of those in the monastery, from the Superior to the last [brother]. e appointed reading from the Acts of the holy Apostles is read. (Now this order has fallen into disuse in the churches).³¹ From the Sunday of Holy Pascha until the Sunday of All Saints, following the blessing of the loaves, the [reading] is from the Acts of the Holy Apostles. On the following Sundays of the year, we read from the seven general epistles, the fourteen epistles of the Holy Apostle Paul and from the Revelation of St. John the eologian.³² ²⁸In the Slavonic books, Psalm 33 is printed in the Horologion in the order of the Typica. When Vespers is part of All-Night Vigil, only verses 1 through 10 of the Psalm are used. e Typicon does not precise the manner in which the Psalm is executed. In the opinion of Skaballanovich, it is sung. ²⁹In the modern Slavonic edition: глаго летъ нача ло чте нїѧ; Skaballanovich takes this to refer to announcing the reading, e.g., A reading from the Acts of the holy Apostles. is reading, called the great reading, is the first of seven didactic readings appointed at the Sunday All-Night Vigil. ³⁰Greek: κελλάριος or κελλαρίτης; Slavonic: кела рь, an obedienciary in charge of foodstuffs at the monastery (cf., Rule of St. Benedict, Chapter XXXI). ³¹ is note, found in the modern Slavonic text, is absent from all previous editions, Slavonic or Greek. ³²Material for the great reading is almost always taken from the Epistles, beginning with the Book of Acts at the Vigil for the Sunday of Antipascha (cf. Section 50.?). Beginning with the Sunday of All Saints, reading material is taken from the general epistles, then from the Pauline epistles and Revelation (see Section 50.?). But on Palm Sunday and the Sunday of Cheesefare, the Typicon appoints special readings instead of the reading from the Epistles and at Vigils for great feasts, vigil-rank saints, or the patronal feast, a special reading is appointed for the occasion. us, the Epistles and Revelation are to be read during the course of the year in approximately 45 sessions (presuming that Vigil is served on every Sunday between Antipascha and Palm Sunday and excluding Sundays that coincide with great feasts or the patronal feast). In the opinion of Nikolsky (p. 230), it is for the purpose of these readings, that the Slavonic Epistle Book is divided into sections, each marked in the margin with a day of the week (e.g., for Monday ), but this can hardly be the case, since the Epistle Book contains 72 such sections, which is far too many. Instead, we must agree with Skaballanovich that those sections are meant only as guides for self-study of the New Testament. Rather, dividing the amount of material to be read over the number of Sundays, we see that at each Vigil about three or four chapters of New Testament text is to be read. 12

18 typikon May 9, :41 Page 13 e Cellarer distributes bread to each brother and ladles each one cup of wine, for the sake of the labor of vigil, as we have received from the holy fathers. When he has finished this, he goes forth and makes the customary bow together with those assisting him, two at a time in front of the Holy Doors and to each of the choirs, and then returns [to his place]. at evening, a er partaking of the bread and wine, let no one dare to eat anything from that hour forth, for the sake of receiving the Communion of the Holy and Most-pure Mysteries of Christ. In this way the breaking of the loaves and the ladling of the wine is done from September 1 until March 25. At the summertime vigils, the blessed loaves are distributed at the meal [after the Liturgy] in the Refectory, where we consume them before partaking of the food.³³ e blessed loaves have various gi s: Namely, they restrain fever in those who partake of them together with water, and calm shivering³⁴ and heal all manner of infirmity and every disease. Moreover, they frighten away mice and other pests from the granaries.³⁵ M T S P Toward the conclusion of the great reading, the Paraecclesiarch goes forth and rings the great bell and the other bells. When the Superior arises, the other brethren arise also; [the Superior] says:³⁶ Amen.³⁷ en: Glory to God [Note] ³³One should take heed that the consumption of the breads is not too late in the night for the sake of the Eucharistic fast. For this reason, in the summertime, when the nights are shorter, the breads are not distributed at the conclusion of Vespers but are rather consumed in the Refectory at the Sunday meal. ³⁴Greek: φρίκη; Slavonic: трѧса вица. ³⁵ e Hieraticon has the following note: e blessed bread is an aid from all manner of evil, if partaken of with faith. According the instructions in the Hieraticon, the oil is to be used for annointing or consumed; the wine is to be consumed with reverence; the breads are to be broken and distributed to the people or consumed at the meal; and the wheat is to be planted or milled. e same breads, oil, wheat and wine should not be blessed again at another Vigil; furthermore, Divine Liturgy cannot be served with these blessed breads and wine, as indicated in the Nomocanon (Pavlov, pp. 406 ). ³⁶ e Typicon, in a Note at the end of Chapter 7 (see p. 47) appoints the Six Psalms to be read by the Superior. But the Horologion assigns the reading to an appointed brother. ³⁷When served as part of the All-Night Vigil, Matins begins at this point. e Royal Office and initial Litany are not said; the exclamation Glory to the holy, consubstantial is transferred to the beginning of Great Vespers. In the opinion of Rozanov (p. 28), the Amen is preceded by the exclamation of the Priest rough the prayers of the holy fathers, 13

19 typikon May 9, :41 Page T O A V in the highest and on earth peace, good will among men, 1 thrice; and: O Lord, ou shalt open my lips, and my mouth shall declare y praise, 2 twice. en he says the Six Psalms, quietly and gently.³⁸ A er the first three Psalms, 3 Glory / both now; Alleluia, thrice;³⁹ Lord, have mercy, thrice; Glory / both now, and then: O Lord, God of my salvation [and so forth, another three Psalms]. 4 en the Priest, vested in the Epitrachelion, but in some places also in the Phelonion, says the Matins Prayers, standing in front of the Holy Doors, head uncovered.⁴⁰ At the conclusion of the Six Psalms, a er Glory / both now, he says the Great Litany: In peace, let us pray to the Lord; a er the exclamation, he returns and stands in his place.⁴¹ T C G R e appointed Canonarch, the one who also said the Prokimenon at Vespers, bows to the Superior, and exclaims: God is the Lord with its verses, 5 in the Current Tone.⁴² en the Troparia: for the Resurrection, twice; Glory: for the Saint of the day [from the Menaion]; Both now: the [Resurrectional Dismissal] eotokion in the Tone of the Troparion for the Saint. But if no Troparion for the Saint is appointed [in the Menaion], then, Glory / both now: the [Resurrectional Dismissal] eotokion in the Current Tone. en the Choir [sings]: Lord, have mercy, thrice; Glory to the Father and to the Son and to the Holy Spirit. e Reader says, Both now and ever, and unto the ages of ages. Amen, and begins the reading of the appointed Cathisma ¹Lk. 2:14. ²Ps. 50:17. ³Pss. 3, 37 and 62. ⁴Pss. 87, 102 and 142. ⁵Ps. 117:27, etc. which concludes the great reading, by analogy with the conclusion of the Midnight Office. ³⁸Regarding the manner in which the Six Psalms are executed, in Chapter 9 the Typicon states that they are to be read in a gentle and so voice, slowly, so that all may hear. During the reading, all are to be a entive and zelaous in hearing, praying for our many sins, as if God Himself were invisibly conversing with us. e Horologion likewise instructs to listen to the Six Psalms in silence and with compunction. In describing the services for the first day of Great Lent, the Typicon further emphasizes: Let no one whisper, or spit or expectorate, but let all be a entive, [standing with] arms bent at the chest, head bowed, eyes cast down, the eyes of the heart gazing towards the east, praying for our sins and remembering death, the future torment, and life everlasting. ³⁹According to the Horologion, this triple Alleluia is said without bows. ⁴⁰According to the Horologion, the Priest says these prayers secretly. ⁴¹According to the Typicon and the Horologion, the litany is said by the Priest; but according to the Hieraticon, it may be said by the Priest or the Deacon. ⁴² e Typicon provides no details describing the chanting of God is the Lord. But the Hieraticon describes it in the following manner: When God is the Lord is [to be] chanted, the Canonarch comes forth from his place, stands in the middle of the church with head uncovered, and says quietly the appointed verses. He stands there until the Choir begins chanting the eotokion, at which point he makes the customary bow from the place where he was standing, then turns and bows to each of the choirs, and then departs. However this instruction is not found in pre-reform Hieratica. 14

20 typikon May 9, :41 Page 15 in the Psalter, [Cathisma 2], I will give thanks unto ee, O Lord, with my whole heart.⁴³ At the end of the Cathisma, the Priest comes forth and, standing in front of the Holy Doors, says the Li le Litany and its exclamation.⁴⁴ en we sing the Sessional Hymn of the Resurrection, first without verse. en the verse: Arise, O Lord my God, let y hand be li ed up; forget not y poor before the end; 6 then the second Sessional Hymn; Glory / both now: the eotokion [in the Octoechos].⁴⁵ en a reading from the Gospel Commentary is appointed.⁴⁶ [Following the reading], Cathisma 3 is read and the second [set o ] Sessional Hymns [is chanted].⁴⁷ [ e first Hymn is chanted without a Verse, and before the second Hymn, the] Verse is: I will give thanks unto ee, O Lord, with my whole heart; I will speak of all y marvelous works; 7 Glory / both now: the eotokion [in the Octoechos]. Reading. en the Blameless are chanted in Tone 5, at which time the Priest incenses [the entire Temple].⁴⁸ en [immediately] the Troparia, e assem- ⁴³Cathisma 2 is always said at Sunday Matins. It is divided into three sections (stases or antiphons): section one consists of Pss. 9 and 10; section two of Pss ; section three of Pss At the conclusion of the first and second sections, the reader says Glory; the choir sings Both now; Alleluia, thrice; Lord, have mercy, thrice; and Glory; the reader says Both now, and begins the next section. At the conclusion of the third section, the Reader says Glory / both now; and Alleluia, thrice; at which point the Priest (in modern practice, the Deacon) says the Li le Litany. In pre-reform practice, select verses of the Cathisma are chanted; in modern practice the Cathisma is read by a Reader. ⁴⁴According to the Hieraticon, the Exclamation is For thine is the dominion, and thine are the kingdom, and the power, and the glory. ⁴⁵If the dismissal eotokion for the Resurrection in the Current Tone was not chanted as the concluding hymn at God is the Lord, then it is chanted here instead of the eotokion of the first set of Sessional Hymns, which is in that case omi ed. Concerning this, see Chapter 52 of the Typicon and Rozanov, p. 30n. ⁴⁶ e didactic readings following the Cathismata are described in full in the footnotes to Chapter 10. ⁴⁷Cathisma 3, which is also always said at Sunday Matins, is executed in the same manner as Cathisma 2. At the Li le Litany, the Exclamation is For ou art a good God who lovest man, and unto ee do we send up glory. Cathisma 3 is divided into three sections: (1) Ps. 17; (2) Pss ; (3) Pss ⁴⁸ e term Blameless (Greek: οἱ ἄμωμοι; Slavonic: непоро чны) refers to Cathisma 17 (Psalm 118), which is the third Cathisma executed at Matins on Sundays. Cathisma 17 is likewise divided into three stases (sections) and executed in the same manner as Cathismata 2 and 3. Skaballanovch writes that this Cathisma is said without a refrain, but many chantbooks provide the refrain Blessed art ou, O Lord (cf. the neumatic Obihod, Moscow, 1911, pp. 107 ). e details of the incensing are described more fully in the Note at the conclusion of this Chapter (see p. 24). Cathisma 17 is omi ed on the Sundays of Pascha, Antipascha, Pentecost, and Palm Sunday and if Nativity, eophany, Exaltation or Transfiguration falls on a Sunday (see the relevant sections of Chapters 48, 49, and 50); in these instances, the Eulogetaria are likewise omi ed. According to Chapter 17 of ⁶Psalm 9:33. ⁷Ps. 9:1. 15

21 typikon May 9, :41 Page T O A V ⁸Ps. 150:6. ⁹Ps. 150:1. bly of angels was amazed;⁴⁹ [Li le Litany.]⁵⁰ Hypacoē in the Current Tone and then a Reading.⁵¹ en the Hymns of Ascents in the Current Tone, during the chanting of which the Lamp-lighter goes out and rings the bells. e Priest and the Deacon, entering the Holy Altar, vest as is customary.⁵² en [the Deacon] says: Let us a end! Wisdom!⁵³ e Canonarch says: e Prokimenon, a Psalm of David, and the [Prokimenon] in the Current Tone. At the conclusion of the Prokimenon, the Deacon says: Let us pray to the Lord! Priest: For Holy art ou, O our God. Choir: Amen. Canonarch: Let every thing that hath breath praise the Lord.; 8 ; Verse: O praise God in His sanctuary, praise Him in the firmament of His power. 9 e Deacon says: And that He may vouchsafe unto us to hear the holy Gospel, let us pray to the Lord God! Choir: Lord, have mercy, thrice. Deacon: Wisdom! Stand upright! Let us hear the holy Gospel! Priest: Peace be unto all. Choir: And to thy spirit. en the Priest announces the name of the Evangelist, whose Gospel is read.⁵⁴ Choir: Glory to ee, O Lord, glory to ee. Deacon: Let us a end! e Priest reads the appointed resurrectional Gospel lesson.⁵⁵ At the conthe Typicon, between the Monday a er the Sunday a er the Exaltation and the Sunday of Cheesefare (with the exception of the period from the Forefeast of Nativity to the Apodosis of eophany), the Polyeleos (Psalms 134 and 135) is also chanted. For the manner in which the Polyeleos is to be executed, see Chapter 17 and the relevant footnotes therein. ⁴⁹ ese Troparia are called the Resurrectional Troparia a er the Blameless in Slavonic usage or the Eulogetaria in Greek usage and are printed in an Appendix to the Octoechos or in the Augmented Psalter (in modern usage, also in the Hirmologion). e final verse of the third stasis of Cathisma 17 is not followed by the usual Glory / both now and triple Alleluia, but rather immediately these Troparia are chanted in Tone 5 with the refrain Blessed art ou, O Lord, teach me y statutes, concluding with the usual Alleluia. ⁵⁰ e Li le Litany here is not mentioned by the modern Typicon, but is called for by the 1641 edition and by the Hieraticon, which also provides its Exclamation as For blessed is y Name, and glorified is y kingdom. ⁵¹Concerning the didactic readings, see Chapter 10 and the footnotes therein. ⁵²But the Note at the end of this Chapter, which describes the order of the incensing during Cathisma 17 (or the Polyeleos), indicates that the Priest and Deacon should vest before that incensing. In pre-reform practice, the incensing takes place during the singing of the Hymns of Ascents (cf. Arseny (Shvetsov), Ustav, p. 52). ⁵³ e 1641 edition provides the following order of exclamations: Deacon, Let us a end! Priest: Peace be unto all! Deacon: Wisdom!. ⁵⁴ e Hieraticon provides this Exclamation: e reading from the holy Gospel according to Name. ⁵⁵ ere are eleven resurrectional Matins Gospels lessons (their numbering is given in Chapter? of the Typicon and the text in the Appendix of the Octoechos). e first Matins Gospel lesson is read on the Sunday of All Saints (see Section 50.?), the second lesson on the following Sunday, and so forth, until the fi h Sunday of Lent. During the period between Pascha and Pentecost, a peculiar order of lessons is observed, as set forth in Chapter 50 and in the Pentecostarion. e Resurrectional Gospel lesson is only omi ed 16

22 typikon May 9, :41 Page 17 clusion of the reading, the Choir sings again: Glory to ee, O Lord, glory to ee. en: Having beheld the resurrection of Christ and Psalm 50.⁵⁶ During the Psalm, the Priest exits out of the Altar via the Holy Doors, holding the Gospel Book by his chest, preceded on both sides by candle-bearers carrying candles. He stands at the middle of the church, Phelonion lowered, holding the Gospel Book by his chest; and the candlebearers stand on each side. en the Superior comes forth first, makes two bows, and kisses the Holy Gospel, and then makes another bow. ( ese bows are not full prostrations to the ground, but lesser bows, bowing the head so far only that the hand touches the ground, for on Sundays and feasts of the Lord and during the [period of the] Pentecostarion we do not make prostrations.)⁵⁷ A er venerating the Gospel, the Superior makes a slight bow to the le Choir and to the right Choir, and returns to his place. e brethren then come forward, two by two, according to their rank, and likewise make two bows first, then venerate the Holy Gospel, and then make another bow, and then bow to the Superior. When the veneration of the Gospel and Psalm 50 have concluded, [the choir] sings: Glory: rough the prayers of the Apostles; Both now: rough the prayers of the eotokos; then, Have mercy on us, O God, according to y great mercy; and the resurrectional Sticheron in Tone 6, Jesus having risen from the dead as He foretold.⁵⁸ A er the veneration of the Holy Gospel, the Priest blesses the brethren by making the sign of the Cross with the Gospel Book and returns to the Holy Altar. e Deaif a great feast of the Lord or the eotokos or the Patronal Feast of the Temple occurs on a Sunday, in which case the festal Gospel lesson is read (see the comments about this in the appropriate place). Based on the instructions that follow below, the reading of the Gospel lesson and the preceding sequence of Exclamations and Verses is executed in the Altar. ⁵⁶ e Typicon makes no specific mention of how Having beheld the resurrection is executed. e Znamenny chantbooks, however, provide music in Tone 7 (cf. Obihod, op. cit., f. 123r); cf. also the second stichera at the Praises for Sunday Matins in Tone 7. e square-notes chantbooks also provide a Kievan chant se ing in Tone 6. e Typicon also provides no indication about the manner of executing Psalm 50. Rozanov (p. 34) indicates that it is read; in the opinion of Skaballanovich, it is chanted in Tone 6. ⁵⁷ is parenthetical note, found in the modern Typicon and not in the 1641 and prior editions, appears to be the product of polemics regarding prostrations during the time of the ritual reform. e 1641 edition simply indicates that the Superior makes a metanœa. Regarding the different kinds of bows referred to by the Typicon, see the notes on p.?. ⁵⁸ is hymnody is printed in the Octoechos (see the service for Sunday in Tone 1) and in the Hirmologion. Since Have mercy on us acts as a Verse for the sticheron it, too, is chanted in Tone 6. In the opinion of Skaballanovich, the entire sequence is chanted in Tone 6 and acts as a conclusion to the chanting of Psalm 50. On any great feast or Patronal Feast when the resurrectional Gospel Lesson was not read, instead of the resurrectional Sticheron, the sticheron for the Feast printed a er Psalm 50 is chanted. 17