It is a book for Sunday church-goers only. But it endeavours to make the Sunday services as complete as the limits of the work will permit. It recognises all the Sundays of the Triodion, the Pentecostarion, and the Menæon, and all the Great Festivals in the year, as well as a large proportion of the minor Festivals, all of which, in their turn, occur on Sunday. But it recognises these Festivals in different degrees. While those of minor rank have only the Apolytikion of the Day' quoted, all the Great Festivals and the Sundays of the Triodion, &c., have a far more liberal provision made for them, as may be seen at large in the Index of Festivals,' a few pages hence.

To give an entire view of the order of the sacred services, the Sunday of the 1st Tone and the 1st Morning Gospel has been taken as the model, with more especial reference to the Festival of the Apostle Thomas, which Occurs annually on the Sunday of AntiPascha, than to that of the Prodigal, which happens on the 34th Sunday after Pentecost, the only other concurrence of the Nos. 1, five times in every twenty years.* This has made it that the 1st Tone has been treated with an almost complete fulness. The Servicebooks laid under contribution, in addition to the Triodion, the Pentecostarion, and the Menæon, before alluded to, for the special Festival portions, have been mainly, 1st, the Evchologion or Priest's prayer book, for the bulk of the clerical matter; and 2nd, the Horologion, or Reader's manual, for the lay readings. When both these latter are in use at the

same moment, their respective quotations are printed parallel-wise. This is the first time that an attempt has been made to point out the dual nature of many parts of the Greek Church services. The Psalter and other Books of the Old Testament quoted from, it is not necessary to allude to, except to mention that the Septuagint reading has throughout been adopted.

Most persons who have pursued a lengthened literary effort, especially if hindrances have occurred to prolong the time occupied therein, have felt regret that certain things to which they were early committed, are, except by calling attention to them prefatorially, irremediable. The present editor shares this regret with those who have previously given utterance thereto. In his case, absences in the Levant during the printing of this volume, amounting to close upon two years, have so thrown into the distant past the first few sheets, that he feels almost as if they were the work of another hand, and that he has inherited the stranger's right of criticism. And he notices that many of the things he would gladly alter, had he the power, beside his own numerous and manifest faults, are those into which he was led thro' over-deference to others. To give a couple of examples. 1. The strain of the English authorised version of the New Testament, lingering in the editor's ear from childhood, had impressed upon him more deeply than all the early sermons he had heard upon the subject, the supposed threefold division of the Angels' Hymn in Bethlehem at the

The foundation of Dr. Neale's grave charge against the Church of Constantinople, the editor has not been able to discover. It certainly ought not to have been made.

A few words on one or two peculiarities of diction and spelling may here be permitted. 1. The Diaconal call to prayer, Tou Kyriou deithomen, is translated into the Slavonian by Hospodou pomolimsia, i. e. a genitive case becomes a dative. This is a parallel instance to that for which the Staro-obriadtsi in Russia are blamed by their Orthodox neighbours, where they translate eis tous aionas tone aionone by vo vieki viekome, instead of vo vieki viekoff. Most of our English translators have followed Dr. King in following the Slavonian dative rather than the Greek genitive, and Let us pray unto the LORD,' (King,) Let us make our supplications to the LORD,' (Neale,) and other such like forms, have obtained considerable currency among us. The anonymous translation of S. Chrysostom's Liturgy attributed to the Marquess of Bute,* has the merit of leaving the beaten track, and of reverting to the original case in the Greek: Let us supplicate of the LORD.' A form similar in meaning, but in a small degree more literal: 'Of the LORD let us pray,' has been adopted throughout by the present editor. 2. But in the question of diction, perhaps the greatest of the changes ventured on will be found in The LORD's Prayer.' That our FATHER in Heaven' is in the Heavens;' that the trespasses' we ask to be forgiven are 'cpheilimata, debts;' and that the evil' we pray to be delivered from is the evilone,' no one will doubt who knows the Greek New Testament. But the change of daily Bread' into

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Bread for subsistence,' is far too important to be passed by without explanation. • That word which

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we translate daily in the LORD'S Prayer is to be met with nowhere else, neither in the New Testament, nor in the whole Greek language. It may mean that by which we, [Anglicans,] in common with the Latin Church, translate it. It may mean sufficient, as against to-morrow's wants. It may mean, as some have turned it, supersubstantial: that is, Bread, providing, not merely for the necessity of the body, but also for that of the soul. It may mean, (and very likely does,) all these together. Such is the statement of Dr. Neale in a posthumous volume of Sermons. † The word, epiousion, may mean daily,' or sufficient,' or supersubstantial,' or all these together.' In Dean Alford's Revised New Testament, (London, Strachan and Co., 1870,) we find the word needful' proposed, a variation on sufficient.' The Latin Church, though she originated the term daily,' and has given it at Luke xi. 3 in the Rheims New Testament, has not taken it as her sole meaning as have the episcopal and other reformed communions in England, for at Matthew vi. 11 she has translated it ' 'supersubstantial.' Supersubstantial in Greek is hyperousion, much more like the word in question, epiousion, than is hemerion, daily. But epi, upon, though used frequently in the sense of hyper, above, is also often rendered for. Epiousion was translated in the ninth century into the Slavonian, and the translation is most exact, nasoushchnoui: na being the preposition epi, and soushchnoui being an adjective formed from soushchnost, substance. Thus, a thousand years ago, this Greek word was understood to mean what it said: that

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the Bread we ask for this day' is to place upon,' or add to, our 'substance.' The notion of deriving ousia from eimi, to go, rather than from eimi, to be, as in Liddell and Scott's Lexicon, was not entertained at that time. There are those who refuse to entertain it now. For such, the modified form in the present work: Give us this day our Bread for subsistence,' has been, after much careful thought, yet with all becoming diffidence, proposed. 3. Premising that the letter e in Amen has, in all Eastern tongues, its long sound, and that the latinized short sound, making the second syllable like the plural of man,' is as little known as the English phonetic change of the first syllable into Aye, it became a question with the editor how best to express that long sound. Amin' came recommended in the music of German imprint used by the choirs of Greek congregations in Western parts, but the letters suggest to an English reader a rhyme with bin rather than been; 'Ameen,' which suggests unmistakeably the true sound, has been so established by Mr. Lane, in his standard works on Egypt, as the Mohamınadan method of spelling the word in English, that it was almost a matter of prudence to leave it in sole possession of the followers of the Arabian Prophet; 'Amien' suggests a trisyllabic word too nearly like the name of the ancient Picardian capital to be safe; while Amean' appears as if lacking in dignity, and imports a new, though silent, vowel (a), into the word. There remained only for the editor to adopt the common method of lengthening a vowel in the ultimate syllable by adding a final e, which obtains in hundreds of English words and regard for the native character of this practice, without any reference to the fact

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that in Slavonian also a semivowel, equivalent to our silent e, closes the present word,* determined the form Amene,' to be found throughout the following pages.

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It now becomes the pleasing duty of the editor to express his gratitude to those friends who have cheered and assisted him in his arduous undertaking. The exalted Patriarch to whom he was subject, whom it pleased GOD to remove by death from his head two years ago, would most probably, had he lived, have honoured the work by accepting its Dedication. His kindness in the matter of its translation, (a type of his kindness to the editor on all other occasions,) may be gathered from the following extract of an official letter from His All-Holiness to the Metropolitan who had been charged by two former Patriarchs (Gregory VI. and Anthimus VI.) with the duty of conferring on the editor the Holy Orders of diaconate and priesthood. JOAKEIM, by the mercy of GOD, Archbishop of Constantinople, New-Rome, and Ecumenical Patriarch. Protocol, No. 3986. Most-sacred Metropolitan of Anchialos, . in the Holy GHOST a beloved brother and fellow worker of our mediocrity, the Lord Basilios: Grace to your most sacredness, and Peace from GOD. With profound pleasure we have received your letter of April 30th, which enclosed a translated copy of the English letter to your most sacredness from the most-devoted priest Mr. Stephen Hatherly... With the said letter, and with the annexed explanatory document, we were highly gratified; and we thanked the LORD our GOD for the information that the said most-devoted priest is also earnestly endeavouring, with other devoted men, to translate into English the prayers

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and the sacred services of our Orthodox Eastern Church's ecclesiastical books, . . which will be no small gain to the One, Holy, Catholic, and Apostolic Church of CHRIST... The spread of the plain and true knowledge of our faith is now more than ever necessary, when, as we are informed from several quarters, many of the learued men of Europe, prompted by pious motives, earnestly approach, desiring to study the order and regimen of our Church, declaring unhesitatingly the original, ancient, and becoming arrangement of her dogmas and services. On this account, we bless from our hearts the pains and labours of our most devoted priest and, in GoD, beloved son Stephen; and we earnestly pray for him and his fellow workers, the granting of the Grace of our LORD JESUS CHRIST, so that he may be assisted from above until the end of the work of translating the ecclesiastical books. We now wish your, to us, desirable most sacredness to transmit to him, and to all near him, our Paternal prayers and blessings; announcing also, that we shall never cease praying for the

progress of his work, to God the Giver of Good and Author of Peace, that His Grace and Mercy be with him. 1874, October 20th. (Signed,) 'O KONSTANTINOU POLEOS, in CHRIST a beloved Brother.' The blessings thus bountifully bestowed the editor gladly shares with Christy Evangelides, Esq., Athens, late the U. S. A. Consul at Syra, whose translation of the fine sequence of Canons adorns pages 70-81; with John Theophilatos, Esq., Kharvati, and Emanuel Mavrogordato, Esq., London, and other friends, for many kind corrections and suggestions; with his neighbour in Bristol, Mr. Spyridon Doresa, for the Lecture of St. Chrysostom at page 219; and with Mr. Demetrius Georgopulo, of Manchester, and Mr. George Shann, of Kidderminster, for portions of the Supplementary Office,' and sundry other assistances. The Canons for Pascha, Pentecost, and Christmas' are indebted for occasional phrasing in the non-acrostic parts to Dr. Littledale's Offices of the Eastern Church: London, Williams and Norgate.' The classics of Drs. Neale and King, already alluded to, have been consulted at all times.

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S. G. HATHERLY, MUS. B. Oxon.

September 9th/21st, 1880.