All these anaphoras are either spurious or verj' dubi- ous, M'hile those prepared by the bishops, especially the patriarchs of the Syrian Jacobites, have more historical
foundation in their favor. Of such we mention Philox- enus, Jacob Bardaius, Thomas of Charchel, John of Bas- sora, Jacob of Edessa, Eleazar bar-Sabetha of Babylon (also called '"Philoxenus of Bagdad" in the 9th cen- tury), Moses Barccpha, John bar-Shushan (d. 1073), John of Haran and Mardin (d. 1165; in Catholic mis- sals erroneously called " Chrysostom"), Dionysius bar- Calib, the patriarchs Michael the Elder, John Scriba or the Lesser (towards the beginning of the 13th cen- turj'), John Ibn-Maadani (d. 1263), Gregory bar-He- brffius, Dioscorus of Kardu (at the end of the 13th cen- tury), and Ignatius Ibn-Wahib (d. 1332).
AH the anaphoras w-hich we have mentioned are pub- lished either in the original or in a translation, but there are some which are extant only in MS. or known from incidental quotations. Altogether there are about sixty anaphoras belonging to the family of Sj'ro-Jacobitic lit- urgies.
From the West- Syrian liturgies we come now to East-Sj'rians, who, as we have already stated, used a liturgical form transmitted to them from Addai and Maris, which is the No7-i}ia normans, while sometimes the anapiioras of Theodore of Mopsuestia and Nesto- rius is used. The latter was, according to Ebedjesu, translated by Thomas of Edessa and Marabba. The anaphoras of Narses, Barsumas, and Diodore of Tar- sus, mentioned by Ebedjesu, are lost. The liturgy of the apostles, together with the Gospels and Epistles, is found in Syriac in the Missale Chaldaicum ex Decreto 8, Congreg. de Propaganda Fide editum (Rom. 1767); Ordo Chcddaicus Missal Beatomm app. juxta Ritum Eccles. Malabar, (ibid. 1774) ; Oj'do Chaldaicus Ritnvm et Lectionuni juxta Morem Eccl. Mai, ( ibid. 1775 ) ; Tul'hse ive Kerjane da Chedata ira de A ttiketha akh Tekhsa Kaldaja de Malabar (ibid. 1844) (comp. also Kenaudot, Neale, and Littledale [toe. aV,]),
V, Ritual. — The main work on this subject is Den- zinger's Ritus Orientalium, Coptonnn, Syrorum et A r- menorum in Adininistrandis Sacrameniis (Wiirzburg, 1863-64, 2 vols.), who collected his material from As- semani. Codex lAturg. Ecclesim UnirerscB in XV libr. distributits ( Rom. 1749-66 ), and perused that left hy the late Renaudot, as well as the documents copied for that purpose by Zingerle from MSS. at Rome. The ritual for " baptism" among the Neslo7-ians, said to be used b\' the apostles Addai and Maris, and fixed by Jesujab of Adiabene in the 7th century, is found in the Cod. Lit., by Badger in his Nestorians, and Denzinger. The .Jacobites have many baptismal rituals, one of which is ascribed to James, the brother of the Lord ; while another, transmitted bj' Christ to the apostles, and instituted by Severus, is, according to a Florentine MS., said to have been translated into Syriac by Jacob of Edessa (comp. Assemani, Bibliothecce Medicece, Lau- rentiance et Palatinw Codicum Manuscript. Orient. Cata- logus [Flor, 1742], p. 83). The same Severus is said to have prepared two other baptismal rituals ; besides, there is one by Philoxenus for cases of emergency. In three forms (for a boy, a girl, and many candidates) we have an order of baptism ascribed to Jacob of Edessa ; an- other, called after St. Basil, is said to be of Melchitic origin, although the Jacobites use it. All these orders are found by Assemani and Denzinger. The Maronites also use the formula? of the apostles James and Jacob of Edessa; besides, they have one by Jacob of Sarug, an anonymous one, and one named after St, Basil, The latter two are only found by Denzinger, the first also by Assemani, The distribution of the "eucharist" is described in the liturgies. The "penitential rite" as prescribed by the Nestorian Jesujab of Adiabene, to- gether with that of the Jacobite Dionysius bar-Calib and other Jacobitic documents, are given by Denzinger, who also gives the Nestorian and IMaronitic rite of" ordina- tion," on which also see Lee, The Validity of the Holy Orders of the Church of England (Lond, 1869), The order for "matrimony" according to the Nestorian and Jacobitic rite is also given by Denzinger, The
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sacrament of "extreme unction" has gradually disap- peared among the Nestorians, although there is no doubt that it existed at an early time, as may be seen from several allusions made to it by Ephrem (see also Cod. Vat. Syr. 119, p. 127-128). the Jacobitic Onto Lumpadis (as this sacrament is called by the Western Syrians), Denzinger gives after Trombellii Tractatus in de Extrema Unctione (Bologna, 177U). In conclu- sion, we only add that the extensive Nestorian ritual for the burial of a priest is given in English by Bad- ger (foe. cit. ii, p. 282 sq.), and in the Officium Defunc- torum. ad Usum Maronitarum Gregorii XIII Impensa Chaldaicis Characteribus Impressum (Rom. 1585), we find the ritual for the dead, both clerical and lay.
VI. rAe Breviary. — On this subject see, besides the breviaries. Badger {loc. cit. ii, 16-25), Dietrich {Com- mentafio de Psalterii Usu Publico et Divisione in Ec- clesia Syriaca [Marburg, 1862]), and the art. Brev- iary in this Cyclopajdia. The Nestorian office in its present, form may be traced back to the 5th century. As early as the 5th century Theodul wrote on the mode of the recitation of the psalms in the office (q. v.). Narses wrote proclamations and hymns for the same, and IMicha and Abraham of Bethrabban treat of the Kathismata (q. v.) of the nocturn. In the 6th century, Marabba instituted antiphons (canons) for all psalms, while Babffius arranged the hymns for the daj's of the saints and other festivals. In tlie 7th centurj-, accord- ing to the testimony of Thomas Margensis, the Pro- prium de Tempore (chudra) was arranged by Jesujab of Adiabene, which occasionally was altered by the inser- tion of new prayers and hymns, until it received its final revision about 1250 in the monastery of Deir Ellaitha at Mosul.