§ 99. THE ORIENTAL LITURGIES. 529
even to Cyprus, Sicily, and Calabria, but was supplanted in the orthodox East, after the Mohammedan conquest, by the Byzantine liturgy. Only once in a year, on the 23d of October, the festival of St. James, it is yet used at Jerusalem and on Bome islands of Greece.'
The Syriac liturgy of James is a tree translation from the Greek ; it gives the Invocation of the Holy Spirit in a larger form, the other prayers in a shorter ; and it betrays a later date. It is the source of thirty-nine Monophysite liturgies, which are in use still among the schismatic Syrians or Jacobites.'
3. The liturgy of St. Mark, or the Alexandrian liturgy. This is ascribed to the well-known Evangelist, who was also, according to tradition, the founder of the church and catechetical school in the Egyptian capital. Such origin involves, of course, a shocking anachronism, since the liturgy contains the Nicseno- Constantinopolitan creed of 381. In its present form it comes probably from Cyril, bishop of Alexandria (f 444), who was claimed by the orthodox, as well as the Monophysites, as an advocate of their doctrine of the person of Christ/ It agrees, at any rate, exactly with the liturgy which bears Cyril's name.
faraj; [28] John of Dara ; [29] S. Celestine ; [30] /oA?* Bar • Susan ; [31] Eleazar of Babylon ; [32] John the Scribe; [33] John Maro ; \^\'\ Dionysms of Car. don; [35] Michael of Antioch ; [36] John Bar-Vahib ; [37] John Bar-Maaden ; [S8] Dionysius of Diarbekr ; [Z9~\ Fhiloxemis of Bagdad All these, from Syriac S. James inclusive, are Monophysite Liturgies.
' There are only two manuscripts, with the fragment of a third, from which the ancient text of the Greek Liturgia Jacobi is derived. The first printed edition appeared at Rome in 1526 ; then one at Paris in 1560. Besides these we have the copies in the Bibliotheca Patrum, the Codex Apocryphus Novi Testamenti, the Codex Liturgicus of Assemani, the Codex Liturgicus of Daniel, and the later separate editions of Trollcpe (Edinburgh, 1848), and Neale (twice, in his Tetralogia Liturgica, 1849, and improved, in his Primitive Liturgies, 1860).
* See the names of them in the preceding quotation from Neale.
^ Daniel (iv. 13*7 sqq.) likewise considers Cyril the probable author, and endeavors to separate the apostolical and the later elements. Neale, in the preface to his edition of the Greek text, thinks : " The general form and arrangement of the Liturgy of S. Mark may safely be attributed to the Evangelist himself, and to his immediate followers, S. Amianus, S. Abilius, and S. Cerdo. With the exception of certain manifestly interpolated passages, it had probably assumed its present appearance by the end of the second century."
d30 THIRD PERIOD. A.D. 311-590.
It is distinguished from the other liturgies by tlie position of the great intercessory prayer for quick and dead hefore the Words of Institution and Invocation of the Holy Ghost, instead of after them. It was originally composed in Greek, and afterwards translated into Coptic and Arabic. It was used in Egypt till the twelfth century, and then supplanted by the Byzantine. The Copts still retained it. The Ethiopian canon la an offshoot from it. There are three Coptic and ten Ethiopian liturgies, whicli belong to the same family.'
4. The liturgy of Edessa or MivSOPOTamia, or of All Apostles. This is traced to the apostles TnADDiEus (Ad^us) and Makis, and is confined to the Nestorians. From it afterwards proceeded the Nestorian liturgies : (1) of Tfceodore the Interpreter ', (2) of Nestor^,us ', (3) N arses tJie Lejper ', (4) of JSarsumas ^ (5) of Malabar^ or St. Thomas. The liturgy of the Thomas-Christians of Malabar has been much adulterated by the revisers of Diamper.*
5. The liturgy of St. Basil and that of St. Chrysostom form together the Byzantine or Constantinopolitan liturgy, and passed at the same time into the Graeco-Russian church. Both descend from the liturgy of St. James and give that ritual in an abridged form. They are living books, not dead like the liturgies of Clement and of James.
The liturgy of bishop Basil of Neo-CiEsarea (f 379) is read in the orthodox Greek, and Russian church, during Lent (except on Palm Sunday), on the eve of Ephipany, Easter and Christmas, and on the feast of St. Basil (1st of January). From it proceeded the Armenian liturgy.
The liturgy of St. Chrysostom (f 407) is used on all other
' There is only one Important manuscript of the Greek Liturgy of St. Mark, the Codex Rossanensis, printed in Renaudot's CoUectio, and more recently by Daniel and Neale.
* The printed edition is a revision by the Portuguese archbishop of Goa, Alesis of Menuze, and the council of Diampcr (1599), who understood nothing of the Oriental liturgies. Neale says : " The Malabar Liturgy I have never been able to see in lie original ; and an unadulterate<l copy of tlie original docs not seem to exist" H<J gtvo? a translation of this liturgy in rriinitive Liturgies, p. 128 fl'.