朝聖記 第 2 章

XXIV. 1. But in order that your affection might know what observance is held each day daily in the holy places, I had to make it certain to you, knowing that you would gladly come to know these things. For each day, before cockcrow, all the doors of the Anastasis are opened, and all the monks and virgins, as they call them here, come down — and not only these, but also lay people besides, men or women, who nevertheless wish to keep an earlier vigil. And from that hour until daylight hymns are said and psalms are responded to, and likewise antiphons; and at each single hymn a prayer is made.

For the presbyters, two or three at a time, and likewise the deacons, take turns each day together with the monks, who at each single hymn or antiphon say the prayers. 2. Now as soon as it begins to grow light, then they begin to say the morning hymns. Behold, the bishop also arrives with the clergy, and at once goes inside into the cave, and from within the chancel-rails he first says a prayer for all; he himself also commemorates the names of whomever he wishes, and thus he blesses the catechumens. Likewise he says a prayer and blesses the faithful. And after this, as the bishop comes out from within the rails, all approach to his hand, and he blesses them one by one as he goes out; and thus the dismissal takes place, now in daylight. 3.

Likewise at the sixth hour all come down again in the same way to the Anastasis, and psalms and antiphons are said until the bishop is summoned; he too comes down and does not sit, but at once enters within the rails within the Anastasis, that is, within the cave, where he was also early in the morning, and from there likewise he first makes a prayer, then blesses the faithful, and thus, coming out from within the rails, his hand is likewise approached. So therefore at the ninth hour also it is done just as at the sixth. 4. But at the tenth hour, which they call here lycinicon, for we call it lucernare, in the same way the whole multitude gathers at the Anastasis, all the candles and tapers are lit, and an immense light is made.

The light, however, is not brought in from outside, but is taken out from the inner cave, where a lamp burns always, night and day, that is, from within the rails. The lucernarial psalms are also said, and the antiphons too at greater length. Behold, the bishop is summoned and comes down and sits up above, and the presbyters too sit in their places, and hymns or antiphons are said. 5. And when these have been finished according to custom, the bishop rises and stands before the rail, that is, before the cave, and one of the deacons makes the commemoration of individuals, as is usually the custom. And as the deacon says the names of individuals, very many little children always stand responding always: Kyrie eleison, which we call:

Lord, have mercy, of whom the voices are countless. 6. And when the deacon has finished all that he has to say, the bishop first says a prayer and prays for all; and thus all pray together, both the faithful and the catechumens alike. Likewise the deacon raises his voice, that each one, just as he stands, being a catechumen, should bow his head; and thus the bishop, standing, says a blessing over the catechumens. Likewise a prayer is made, and again the deacon raises his voice and admonishes that each of the faithful, standing, should bow their heads; likewise the bishop blesses the faithful, and thus the dismissal of the Anastasis takes place. 7. And the individuals begin to approach the bishop's hand. And afterwards, from the Anastasis as far as the Cross, the bishop is led with hymns, and at the same time all the people go.

When they have arrived there, he first makes a prayer, then he blesses the catechumens; likewise another prayer is made, likewise he blesses the faithful. And after this, both the bishop and the whole crowd again go behind the Cross, and there again it is done likewise just as before the Cross. And likewise the bishop's hand is approached just as at the Anastasis, so both before the Cross and behind the Cross. Moreover, huge glass lamps hang everywhere in great numbers, and there are very many candelabra both before the Anastasis and before the Cross, and also behind the Cross. So all these things are finished with frequent observances. This service is held in this way daily, throughout six days, at the Cross and at the Anastasis. 8.

But on the seventh day, that is, the Lord's Day, before cockcrow all the multitude that can be in that place gathers, as if at Easter, in the basilica which is in the place beside the Anastasis, yet outside, where lamps hang for this very purpose. For since they fear that they may not arrive at cockcrow, they come beforehand and sit there. And hymns and also antiphons are said, and prayers are made at each single hymn or antiphon. For the presbyters and deacons too are always ready in that place for the vigils on account of the multitude which gathers. For such is the custom, that before cockcrow the holy places are not opened. 9.

But as soon as the first cock has crowed, immediately the bishop comes down and enters inside into the cave at the Anastasis. All the doors are opened and the whole multitude enters into the Anastasis, where already countless lamps are shining; and as soon as the people have entered, one of the presbyters says a psalm and all respond; after this a prayer is made. Likewise one of the deacons says a psalm, likewise a prayer is made, a third psalm too is said by one of the clergy, a third prayer is made and a commemoration of all. 10. So when these three psalms have been said and three prayers made, behold, censers too are brought inside into the cave of the Anastasis, so that the whole basilica of the Anastasis is filled with fragrances.

And then, when the bishop stands inside the rails, he takes the Gospel and goes to the door and the bishop himself reads the resurrection of the Lord. When it begins to be read, so great a groaning and lamentation of all the people arises, and such great tears, that even the hardest person could be moved to tears that the Lord endured such things for us. 11. So when the Gospel has been read, the bishop goes out and is led with hymns to the Cross, and all the people with him. There again one psalm is said and a prayer is made. Likewise he blesses the faithful and the dismissal takes place. And as the bishop goes out, all approach to his hand. 12.

But soon the bishop withdraws to his own house, and now from that hour all the monks return to the Anastasis, and psalms and antiphons are said until daylight, and at each single psalm or antiphon a prayer is made; for the presbyters and deacons keep watch daily by turns at the Anastasis with the people. Of the laity too, men or women, if any wish, they remain in the place until daylight; if any do not wish, they return to their homes and lay themselves down to sleep. XXV. 1. But at daybreak, because it is the Lord's Day, there is a procession into the greater church which Constantine built, which church is on Golgotha behind the Cross, and all things are done according to the custom by which they are done everywhere on the Lord's Day.

Indeed, because the custom here is such that, of all the presbyters who are seated, as many as wish preach, and after all those the bishop preaches — which sermons take place for this reason always on the Lord's Days, that the people may always be instructed in the Scriptures and in the love of God — while these sermons are being said, a great delay occurs before the dismissal of the church takes place, and therefore the dismissal takes place before the fourth hour or perhaps the fifth. 2. But when the dismissal of the church has taken place according to the custom by which it is done everywhere, then from the church the monks lead the bishop with hymns as far as the Anastasis.

But when the bishop begins to come with hymns, all the doors of the basilica of the Anastasis are opened, and all the people enter — the faithful, however, for the catechumens do not. 3. And when the people have entered, the bishop enters and at once goes inside the rails of the martyrium-cave. First thanks are given to God, and thus a prayer is made for all; afterwards the deacon raises his voice, that all, just as they stand, should bow their heads, and thus the bishop blesses them, standing within the inner rails, and afterwards he goes out. 4. But as the bishop goes out, all approach to his hand. And so it is that the dismissal is drawn out almost until the fifth or sixth hour. Likewise at the lucernare too it is done according to the daily custom.

This custom, then, is thus observed each day throughout the whole year, except on the solemn days, of which themselves how it is done we have noted below. 5. But among all these things this is quite especially noteworthy, that they bring it about that psalms or antiphons always suited are said — both those which are said at night, and those toward the morning, and also those which are said through the day, whether at the sixth or ninth hour or at the lucernare — always so suited and so fitting that they pertain to the very matter which is being done. 6.

And although throughout the whole year there is always on the Lord's Day a procession into the greater church, that is, which is on Golgotha, that is, behind the Cross, which Constantine built, on one Lord's Day only, that is, of the fiftieth day at Pentecost, there is a procession into Sion, as you will find noted below; yet so to Sion that, before it is the third hour, one goes thither, and first the dismissal takes place in the greater church ... * * * [One leaf is missing.] 'Blessed is He who comes in the name of the Lord,' and the rest which follows. And since on account of the monks who go on foot it is necessary to go more gently, in this way one arrives in Jerusalem at that hour at which a man can begin to recognize a man, that is, near daylight, yet before it becomes light. 7.

When it has been arrived there, immediately the bishop thus enters into the Anastasis, and all with him, where the lamps already shine beyond measure. So one psalm is said there, a prayer is made, the catechumens are blessed by the bishop first, then the faithful. The bishop withdraws, and each one goes off to his own lodging, that they may recover themselves. But the monks remain there until daylight and say hymns. 8. But when the people have recovered themselves, as the second hour begins they all gather in the greater church which is on Golgotha. As for the adornment with which the church or the Anastasis or the Cross or in Bethlehem is decked on that day, it would be superfluous to write of it. There you see nothing else but gold and gems and silk;

for even if you see hangings, they are of silk woven with gold; if you see curtains, they likewise are of silk woven with gold. Moreover, every kind of liturgical vessel, golden and set with gems, is brought out on that day. But the number or weight of the candelabra and lamps and lights and the various furnishings — can it ever even be estimated or written? 9. For what shall I say of the adornment of the very fabric itself, which Constantine, in the presence of his mother, in so far as he had the resources of his kingdom, honored with gold, mosaic, and precious marble — both the greater church and the Anastasis and the Cross and the other holy places in Jerusalem? 10. But, to return to the matter: on the first day, then, the dismissal takes place in the greater church which is on Golgotha.

And since, while they preach or read the several lessons or say hymns, all are nevertheless suited to that very day, and from there afterwards, when the dismissal of the church has taken place, there is a going with hymns to the Anastasis according to custom: and thus the dismissal takes place perhaps at the sixth hour. 11. But on that same day likewise at the lucernare it is done according to the daily custom. Again on another day there is likewise a procession in that same church on Golgotha, and this same thing also on the third day. So throughout the three days all this rejoicing is celebrated in the church which Constantine built, until the sixth hour.

On the fourth day in Eleona, that is, in the church which is on the Mount of Olives, very beautiful, in the same way all things are adorned and so celebrated there; on the fifth day at the Lazarium, which is from Jerusalem perhaps fifteen hundred paces; on the sixth day in Sion; on the seventh day in the Anastasis; on the eighth day at the Cross. And so, then, throughout eight days all this rejoicing and this adornment is celebrated in all the holy places which I named above. 12. In Bethlehem, however, throughout all eight days daily this adornment and this same rejoicing is celebrated by the presbyters and by all the clergy of that place and by the monks who are assigned to that place.

For at that very hour when all return by night to Jerusalem with the bishop, then the monks of that place, whoever they are, keep vigil until daybreak in the church at Bethlehem, reciting hymns and antiphons, since it is necessary that the bishop always keep these days at Jerusalem. But on account of the solemnity and the joy of that day, countless crowds gather from every side at Jerusalem, not only the monks but also the laity, both men and women. XXVI. To be sure, the fortieth day after Epiphany is celebrated here with the very highest honour. For on that same day there is a procession in the Anastasis, and all go in procession, and everything is carried out in its proper order with the greatest joy, just as at Easter.

All the presbyters also preach, and so does the bishop, always expounding from that passage of the Gospel where on the fortieth day Joseph and Mary brought the Lord into the temple, and Symeon and Anna the prophetess, daughter of Phanuel, saw him; and concerning their words which they spoke when they had seen the Lord, and concerning that very offering which the parents presented. And afterwards, when everything that is customary has been celebrated in its order, the sacraments are administered, and so the dismissal takes place. XXVII. 1. Likewise, when the days of Easter come, they are celebrated thus. For just as with us the days of Lent are observed before Easter, so here eight weeks are observed before Easter.

And the reason eight weeks are observed is that on the Lord's days and on the Sabbaths there is no fasting, except for the one Sabbath on which the Easter vigils are held and it is necessary to fast; apart from that one day, then, throughout the whole year the Sabbath is never fasted here at all. And so, accordingly, from the eight weeks, when the eight Lord's days and the seven Sabbaths have been deducted, because it is necessary to fast on one Sabbath, as I said above, there remain forty-one days which are fasted, which they here call 'eortae,' that is, the Lenten fast. 2.

Now the individual days of each week are observed thus: that is, on the Lord's day at the first cockcrow the bishop reads within the Anastasis, at the place of the Lord's resurrection, from the Gospel, just as is done throughout the whole year on the Lord's days; and in like manner the services are held until daybreak at the Anastasis and at the Cross, as they are held throughout the whole year on the Lord's days. 3. Afterwards, in the morning, as always on the Lord's day, the procession is made and those things are done which it is customary to do on the Lord's days, in the great church which is called the Martyrium, which is on Golgotha behind the Cross. And in like manner, when the service is finished, they go from the church to the Anastasis with hymns, as is always done on the Lord's days. While these things are being done, it comes to about the fifth hour;

The lucernare (evening lamp-lighting service) likewise is held at its own hour, as always, at the Anastasis and at the Cross, as it is held at each of the holy places; for on the Lord's day it is held at the ninth hour. 4. Likewise on the second weekday (Monday) at the first cockcrow they go in like manner to the Anastasis, as throughout the whole year, and the services are held until morning, as always. Again, at the third hour they go to the Anastasis, and those things are done which throughout the whole year are usually done at the sixth hour; for during the days of Lent this also is added, that they should go also at the third hour. Likewise at the sixth and ninth hours and at the lucernare things are done just as it is the custom to do always throughout the whole year in those holy places. 5. In like manner on the third weekday (Tuesday) everything is done just as on the second weekday (Monday).

On the fourth weekday (Wednesday), likewise, they go by night to the Anastasis, and those things are done which are always done, until morning; likewise at the third hour and at the sixth. But at the ninth hour, because it is always the custom—that is, throughout the whole year—on the fourth and the sixth weekday (Wednesday and Friday) to go in procession to the ninth-hour service on Zion (since in these places, except when a martyr's day occurs, on the fourth and sixth weekday even the catechumens always fast), therefore at the ninth hour the procession is made to Zion. For if by chance during Lent a martyr's day should fall on the fourth weekday or the sixth weekday, then likewise the procession is made to the ninth-hour service on Zion. 6.

On the days of Lent, however, as I said above, on the fourth weekday (Wednesday) the procession goes to the ninth-hour service on Zion according to the custom of the whole year, and everything is done that it is customary to do at the ninth hour, except the offering (oblation). For, so that the people may always learn the law, both the bishop and the presbyter preach constantly. And when the dismissal has taken place, the people thence escort the bishop with hymns as far as the Anastasis; and from there they come in such a way that, when one enters the Anastasis, it is already the hour of the lucernare; so the hymns and antiphons are recited, the prayers are made, and the lucernare dismissal takes place in the Anastasis and at the Cross. 7. The lucernare dismissal on these days, that is, of Lent, is always held later than throughout the rest of the year.

On the fifth weekday (Thursday), likewise, everything is done just as on the second and third weekday (Monday and Tuesday). On the sixth weekday (Friday), likewise, everything is done just as on the fourth weekday (Wednesday), and in like manner they go to the ninth-hour service on Zion, and in like manner from there the bishop is escorted with hymns as far as the Anastasis. But on the sixth weekday (Friday) the vigils are celebrated in the Anastasis from that hour at which they have come from Zion with hymns, until morning—that is, from the hour of the lucernare, just as one would have entered on the morning of another day, that is, on the Sabbath. The offering, moreover, is made in the Anastasis earlier, so that the dismissal takes place before sunrise. 8. Throughout the whole night, by turns, responsorial psalms are recited, by turns antiphons, by turns various readings, all of which are prolonged until morning.

The dismissal, however, which is held on the Sabbath at the Anastasis, takes place before sunrise—that is, the offering—so that at that hour when the sun begins to rise, the dismissal in the Anastasis may already have been completed. Thus, then, the individual weeks of Lent are celebrated. 9. As for what I said, that on the Sabbath the dismissal is held earlier, that is, before sunrise, this is done so that those whom they here call 'ebdomadarii' (week-keepers) may break their fast sooner. For such is the custom here of fasting in Lent, that those whom they call 'ebdomadarii'—that is, those who keep the weeks—eat on the Lord's day, because the dismissal is held at the fifth hour. And once they have lunched on the Lord's day, they no longer eat until the Sabbath morning, as soon as they have communicated in the Anastasis.

On account of these very people, then, so that they may break their fast sooner, the dismissal is held in the Anastasis on the Sabbath before sunrise. As for what I said, that the dismissal is held in the morning on their account, this is not because they alone communicate, but all communicate who wish to communicate that same day in the Anastasis. XXVIII. 1. For the custom of fasting here in Lent is such that some, after they have eaten on the Lord's day after the dismissal—that is, at the fifth or sixth hour—no longer eat throughout the whole week until the coming Sabbath after the dismissal in the Anastasis: these are they who keep the weeks. 2.

On the Sabbath, however, those who have eaten in the morning no longer eat in the evening, but on the next day, that is the Lord's day, they lunch after the church dismissal at the fifth hour or later, and afterwards they no longer eat until the coming Sabbath, as I said above. 3. For the custom here is such that all who are, as they here say, 'apotactitae' (renouncers, ascetics), whether men or women, not only on the days of Lent but throughout the whole year, on the days when they eat, eat only once a day. But if there are any among these apotactitae who cannot keep entire weeks of fasting, as we said above, throughout the whole of Lent they take a meal in the middle, on the fifth weekday (Thursday). And whoever cannot do even this fasts two days at a time throughout the whole of Lent; and whoever cannot do even that eats from evening to evening.

4. No one, however, demands how much each ought to do, but each one does as he is able; nor is he praised who has done much, nor is he blamed who has done less. Such, indeed, is the custom here. Now their food on the days of Lent is this: that they taste neither bread—which cannot be even nibbled—nor oil, nor anything that comes from trees, but only water and a little gruel of flour. Lent is observed thus, as we have said. XXIX. 1. And when those weeks are completed, the vigils in the Anastasis run from the hour of the lucernare on the sixth weekday (Friday)—at which time they come from Zion with psalms—until the morning of the Sabbath, when the offering is made in the Anastasis. Likewise the second week and the third and the fourth and the fifth and the sixth are observed in like manner as the first week of Lent.

2. When the seventh week comes, however—that is, when only two weeks remain, including it, before Easter—each day everything is done just as in the other weeks that have passed; only that the vigils, which in those six weeks were held in the Anastasis, in the seventh week—that is, on the sixth weekday (Friday)—are held on Zion: the vigils are held according to the custom, in the same manner in which they were held in the Anastasis throughout the six weeks. And throughout all the vigils, psalms suited to both the place and the day are always recited, or antiphons. 3. But when the morning of the Sabbath begins to dawn, the bishop offers and makes the offering on the Sabbath morning. Then, that the dismissal may take place, the archdeacon lifts up his voice and says:

'Let us all be ready today at the seventh hour at the Lazarium.' And so, then, when the seventh hour begins, all come to the Lazarium. The Lazarium, that is, Bethany, is perhaps at the second milestone from the city. 4. Now for those going from Jerusalem to the Lazarium, perhaps five hundred paces from that place, there is a church on the road, at the spot where Mary, the sister of Lazarus, met the Lord. There, then, when the bishop has come, all the monks meet him, and the people enter there; one hymn and one antiphon are recited, and that very passage of the Gospel is read where the sister of Lazarus met the Lord. And so, when the prayer has been made and all have been blessed, they go from there with hymns as far as the Lazarium. 5.

When they have come to the Lazarium, however, so great a multitude gathers that not only the place itself but even all the fields round about are full of people. Hymns also and antiphons suited to that very day and place are recited; likewise readings suited to the day, whatever are read. Then, that the dismissal may take place, Easter is announced—that is, the presbyter goes up to a higher place and reads that passage which is written in the Gospel: 'When Jesus had come to Bethany six days before the Passover,' and so on. So when that passage has been read and Easter announced, the dismissal takes place. 6. The reason this is done on that day is that, as is written in the Gospel, six days before the Passover this had taken place in Bethany;

for from the Sabbath until the fifth weekday (Thursday), on which the Lord is seized by night after the supper, there are six days. So all return to the city straight to the Anastasis, and the lucernare is held according to custom. XXX. 1. On the next day, then—that is, the Lord's day, on which one enters into Easter week, which they here call the Great Week—when those things have been celebrated which are customary at cockcrow in the Anastasis or at the Cross to be done until morning: on the Lord's day, then, in the morning the procession is made according to custom in the great church which is called the Martyrium. And the reason it is called the Martyrium is that it is on Golgotha—that is, behind the Cross, where the Lord suffered—and therefore it is called the Martyrium. 2.

When, then, everything has been celebrated according to custom in the great church, and before the dismissal takes place, the archdeacon lifts up his voice and says first: 'This whole week—that is, tomorrow—at the ninth hour let us all assemble at the Martyrium, that is, in the great church.' Likewise he lifts up his voice again and says: 'Today let us all be ready at the seventh hour on the Eleona (Mount of Olives).' 3.

So when the dismissal has taken place in the great church—that is, at the Martyrium—the bishop is escorted with hymns to the Anastasis; and there, when those things have been completed which it is customary to do on the Lord's days in the Anastasis after the dismissal at the Martyrium, then each one, going to his home, hastens to eat, so that by the beginning of the seventh hour all may be ready in the church which is on the Eleona—that is, on the Mount of Olives—where there is that cave in which the Lord used to teach. XXXI. 1. So at the seventh hour all the people go up the Mount of Olives—that is, the Eleona—into the church; the bishop is seated, hymns and antiphons suited to that very day and place are recited, and likewise readings.

And when the ninth hour begins, they go up with hymns to the Imbomon—that is, to that place from which the Lord ascended into heaven—and there they are seated; for all the people are always commanded to be seated in the presence of the bishop, only that the deacons alone always stand. There too hymns and antiphons suited to the place or the day are recited; likewise readings are interposed, and prayers. 2. And now, when the eleventh hour begins, that passage of the Gospel is read where the children with branches and palms met the Lord, saying: 'Blessed is he who comes in the name of the Lord.' And immediately the bishop rises, and all the people, and thence from the very top of the Mount of Olives the whole way is gone on foot. For the whole people goes before him with hymns or antiphons, always responding:

'Blessed is he who comes in the name of the Lord.' 3. And as many infants as there are in those places, even those who cannot walk on their own feet because they are tender, their parents carry on their necks, all holding branches—some of palms, others of olive; and so the bishop is escorted in that same figure in which the Lord was then escorted. 4. And from the top of the mountain as far as the city, and from there to the Anastasis through the whole city, all go entirely on foot—and even if there are any matrons or any persons of rank, they thus escort the bishop, responding, and so very slowly and gently, lest the people grow weary; and so it is now already evening when they arrive at the Anastasis. When they have come there, however late it may be, the lucernare is nevertheless held, prayer is again made at the Cross, and the people are dismissed. XXXII. 1.

Likewise on the next day—that is, the second weekday (Monday)—those things are done which are customary to be done from the first cockcrow until morning at the Anastasis; likewise at the third and at the sixth hour are done those things which are done throughout all of Lent. At the ninth hour, however, all gather in the great church—that is, at the Martyrium—and there, until the first hour of the night, hymns and antiphons are continually recited; readings also suited to the day and place are read; prayers are always interposed. 2. The lucernare also is held there when the hour begins; so it comes about that the dismissal is held at the Martyrium even by night. When the dismissal has been held there, the bishop is led from there with hymns to the Anastasis.

When he has entered into the Anastasis, one hymn is recited, prayer is made, the catechumens are blessed, likewise the faithful, and the dismissal takes place. XXXIII. 1. Likewise on the third weekday (Tuesday) everything is done just as on the second weekday (Monday). This alone is added on the third weekday: that late at night, after the dismissal has been held at the Martyrium, and they have gone to the Anastasis, and again the dismissal has been held in the Anastasis, all at that hour of the night go to the church which is on Mount Eleona. 2. When they have come into that church, the bishop enters within the cave in which the Lord used to teach his disciples, and he takes the book of the Gospel, and standing, the bishop himself reads the words of the Lord which are written in the Gospel according to Matthew, that is, where he says:

'See that no one leads you astray.' And the bishop reads through that whole discourse. But when he has read it through, prayer is made, the catechumens are blessed, likewise also the faithful, the dismissal takes place, and each one returns from the mountain to his home when the night is already quite late. XXXIV. Likewise on the fourth weekday (Wednesday) everything is done throughout the whole day from the first cockcrow just as on the second and third weekday; but after the dismissal has been held by night at the Martyrium, and the bishop has been escorted with hymns to the Anastasis, the bishop immediately enters the cave which is in the Anastasis and stands within the screen; the presbyter, however, stands before the screen and takes the Gospel and reads that passage where Judas Iscariot went to the Jews and settled what they should give him to betray the Lord.

When that passage has been read, there is so great a groaning and moaning of the whole people that there is no one who cannot be moved to tears at that hour. Afterwards prayer is made, the catechumens are blessed, then the faithful, and the dismissal takes place. XXXV. 1. Likewise on the fifth weekday (Thursday) those things are done from the first cockcrow which are customary until morning at the Anastasis; likewise at the third and at the sixth hour. At the eighth hour, however, according to custom all the people gather at the Martyrium—but earlier than on the other days, because the dismissal must be held sooner. So, then, when all the people have gathered, those things are done which must be done; on that day the offering is made at the Martyrium, and the dismissal is held there at perhaps the tenth hour.

But before the dismissal takes place, the archdeacon lifts up his voice and says: 'At the first hour of the night let us all assemble in the church which is on the Eleona, for the greatest labour awaits us this very night.' 2. So when the dismissal has taken place at the Martyrium, they come behind the Cross; there only one hymn is recited, prayer is made, and the bishop offers the offering there, and all communicate. For except for that one day, throughout the whole year the offering is never made behind the Cross, save on that one day only. So when the dismissal has been held there too, they go to the Anastasis; prayer is made, the catechumens are blessed according to custom, and likewise the faithful, and the dismissal takes place.

And so each one hastens to return to his home to eat, because as soon as they have eaten, all go to the Eleona, into that church in which is the cave in which on that very day the Lord was with his apostles. 3. And there, until perhaps the fifth hour of the night, hymns or antiphons suited to the day and place are continually recited, and likewise readings; prayers are interposed; those passages also from the Gospel are read in which the Lord addressed his disciples on that same day, sitting in that same cave which is in that very church. 4. And from there, at perhaps the sixth hour of the night, they go up to the Imbomon with hymns, to that place from which the Lord ascended into heaven. And there again, in like manner, readings and hymns and antiphons suited to the day are recited;

the prayers also, whatever are made, which the bishop recites, he always recites suited both to the day and to the place. XXXVI. 1. And so, then, when cockcrow begins, they descend from the Imbomon with hymns and come to that same place where the Lord prayed, as is written in the Gospel: 'And he withdrew about a stone's throw and prayed,' and so on. For in that place there is a graceful church. The bishop enters there, and all the people; a prayer suited to the place and the day is recited, one suitable hymn is also recited, and that passage of the Gospel is read where he said to his disciples: 'Watch, that you enter not into temptation.' And that whole passage is read through there, and prayer is again made. 2.

And now from there, with hymns, all—down to the smallest infant—descend on foot with the bishop to Gethsemane, where, owing to the now great throng of the multitude and being worn out from the vigils and the daily fasts, weary because they must descend so great a mountain, slowly and gently with hymns they come to Gethsemane. More than two hundred church candles, moreover, are prepared to give light to all the people. 3. So when they have come to Gethsemane, first a suitable prayer is made, then a hymn is recited; likewise that passage of the Gospel is read where the Lord was seized. And when that passage has been read, there is so great a groaning and moaning of the whole people, with weeping, that perhaps the lamentation of all the people may be heard as far as the city.

And now from that hour they go to the city on foot with hymns, and arrive at the gate at the hour when one person begins, as it were, to recognize another; from there, all entirely through the middle of the city, every single one, greater and lesser, rich and poor, all are present there—especially on that day no one withdraws from the vigils until morning. Thus the bishop is escorted from Gethsemane as far as the gate, and from there through the whole city as far as the Cross. 4. But when they have come before the Cross, the light is already beginning to be, as it were, clear. There that passage of the Gospel is read again where the Lord is brought to Pilate, and everything whatsoever that is written that Pilate said to the Lord or to the Jews is all read. 5.

Afterwards the bishop addresses the people, comforting them, since they have laboured the whole night and will still labour on that very day, that they may not grow weary but may have hope in God, who will repay them a greater reward for that labour. And so, comforting them as best he can, addressing them he says to them: 'Go now meanwhile, each one to your little dwellings, sit down a little, and at about the second hour of the day all be ready here, so that from that hour until the sixth you may be able to see the holy wood of the cross—each one of us believing that it will be profitable unto his own salvation.

For from the sixth hour we must again all assemble here in this place—that is, before the Cross—so that we may give ourselves to readings and prayers until nightfall.' XXXVII. 1. After this, then, when the dismissal has been held at the Cross—that is, before the sun rises—immediately each one, full of zeal, goes to Zion to pray at that column at which the Lord was scourged. Returning thence, they sit a little in their homes, and at once all are ready. And so a chair is set for the bishop on Golgotha behind the Cross, which stands there now; the bishop sits in the chair; a table covered with a linen cloth is placed before him;

the deacons stand round about the table, and a silver-gilt casket is brought in, in which is the holy wood of the cross; it is opened and brought forth, and both the wood of the cross and the title (titulus) are placed on the table. 2. So when it has been placed on the table, the bishop, sitting, holds down the ends of the holy wood with his hands, while the deacons who stand round about guard it. The reason it is thus guarded is that it is the custom for all the people, coming one by one—both the faithful and the catechumens—to bow down to the table, kiss the holy wood, and pass on.

And because, I know not when, it is said that someone fastened his bite upon it and stole a piece of the holy wood, therefore now it is thus guarded by the deacons who stand round about, lest anyone coming should dare to do so again. 3. And so, then, all the people pass by one by one, all bowing down, first touching the cross and the title with the forehead, then with the eyes, and so, kissing the cross, they pass on; but no one puts forth his hand to touch it. And when they have kissed the cross and passed on, a deacon stands holding the ring of Solomon and that horn from which the kings were anointed.

They kiss the horn also, and reverence the ring [.....] [a space of] less than [.....] second; until the sixth hour all the people pass by, entering through one door and going out through another, since this takes place in that very spot where the day before—that is, on the fifth weekday (Thursday)—the offering was made. 4. But when it has come to the sixth hour, they go before the Cross, whether it be rain or heat, because that place is open to the sky—that is, like a very large and quite beautiful courtyard which is between the Cross and the Anastasis. There, then, all the people gather, so that it cannot even be opened (so packed is it). 5. A chair is set for the bishop before the Cross, and from the sixth hour until the ninth nothing else is done except that readings are read thus:

that is, it is read thus: first from the psalms, wherever they spoke of the passion; it is also read from the apostle, whether from the epistles of the apostles or from the Acts, wherever they spoke of the passion of the Lord; likewise passages are read from the Gospels where he suffers; again it is read from the prophets, where they said that the Lord would suffer; again it is read from the Gospels, where he tells of the passion. 6. And so from the sixth hour until the ninth hour the readings are always read thus, or hymns are recited, so that it may be shown to all the people that whatever the prophets said would come to pass concerning the passion of the Lord is shown to have been accomplished, both through the Gospels and also through the writings of the apostles.

And thus throughout those three hours all the people are taught that nothing took place which was not first foretold, and nothing was foretold which was not wholly fulfilled. Prayers, moreover, are always interposed, which prayers are themselves also suited to the day. 7. At each of the readings and prayers there is so great an emotion and groaning of all the people that it is wonderful; for there is no one, neither greater nor lesser, who on that day, during those three hours, does not weep more than can be reckoned, that the Lord suffered these things for us. After this, when it has now begun to be the ninth hour, that passage of the Gospel according to John is read where he gave up the spirit; and when it has been read, prayer is made and the dismissal takes place. 8.

But when the dismissal has been held before the Cross, immediately all proceed to the great church at the Martyrium, and those things are done which throughout these weeks, from the ninth hour at which they assemble at the Martyrium, they have been accustomed to do until evening during this week. And when the dismissal has been held at the Martyrium, they come to the Anastasis. And there, when they have come, that passage of the Gospel is read where Joseph asks Pilate for the body of the Lord and places it in a new tomb. And when this has been read, prayer is made, the catechumens are blessed, then the faithful, and so the dismissal takes place. 9. On that day, however, no voice is sounded to keep vigil at the Anastasis, since one knows that the people are wearied; but it is the custom that vigil be kept there.

And so whoever of the people wishes—or rather, whoever is able—keeps vigil; but those who cannot do not keep vigil there until morning; the clergy, however, keep vigil there—that is, those who are either stronger or younger; and throughout the whole night hymns and antiphons are recited there until morning. A very great crowd, moreover, keeps vigil—some from evening, others from midnight, as they are able. XXXVIII. 1. On the Sabbath, however—the next day—according to custom the service is held at the third hour, likewise at the sixth; but at the ninth hour nothing more is held on the Sabbath, but the Easter vigils are prepared in the great church—that is, in the Martyrium. The Easter vigils, moreover, are held just as with us;

only this is done here in addition, that the infants, when they have been baptized and clothed, as they come out from the font, are led together with the bishop first to the Anastasis. 2. The bishop enters within the screen of the Anastasis, one hymn is recited, and so the bishop makes a prayer for them, and so he comes with them to the great church, where, according to custom, all the people keep vigil. There are done those things which are customary even among us also, and when the offering has been made, the dismissal takes place. And after the dismissal of the vigils has been held in the great church, immediately they come with hymns to the Anastasis, and there again that passage of the Gospel of the resurrection is read, prayer is made, and again the bishop offers there;

but everything is done quickly for the people's sake, lest they be delayed too long, and so the people are now dismissed. The dismissal of the vigils, moreover, is held on that day at the same hour as with us also. XXXIX. 1. Those eight days of Easter, moreover, are observed just as with us also, and the dismissals are held in their order throughout the eight days of Easter, just as is done everywhere at Easter until the octave. Here, moreover, this same adornment and this same arrangement is kept throughout the eight days of Easter as also at Epiphany, both in the great church and at the Anastasis or at the Cross or on the Eleona, and also at Bethlehem, and likewise at the Lazarium and everywhere, because they are the days of Easter. 2.

On that same first Sunday the procession goes to the major church, that is, to the Martyrium; and likewise on the second day of the week (Monday) and on the third day (Tuesday)—yet always in such a way that, when the dismissal has taken place at the Martyrium, the people come to the Anastasis with hymns. On the fourth day of the week (Wednesday) the procession goes to Eleona, on the fifth day (Thursday) to the Anastasis, on the sixth day (Friday) to Sion, and on the Sabbath before the Cross; but on the Lord's Day, that is, on the octave, once again to the major church, that is, to the Martyrium. 3. Moreover, throughout those eight days of Easter, daily after the midday meal the bishop, together with all the clergy and all the little ones—that is, those who have been baptized—and all who are aputactitae, both men and women, and also as many of the common people as wish, ascend to Eleona.

Hymns are sung and prayers are offered, both in the church which is in Eleona, in which is the cave where Jesus taught the disciples, and also in the Imbomon, that is, in that place from which the Lord ascended into heaven. 4. And after the psalms have been said and the prayer has been made, from there the people descend with hymns as far as the Anastasis at the hour of lamp-lighting: this is done throughout the whole eight days. On the Lord's Day at Easter, after the dismissal of the lamp-lighting service, that is, from the Anastasis, all the people lead the bishop with hymns to Sion. 5.

When they have arrived there, hymns suited to the day and the place are sung, prayer is made, and that passage of the Gospel is read in which on this same day the Lord, in this very place where the church now is in Sion, entered to the disciples with the doors shut—that is, when one of the disciples, namely Thomas, was not there; and when he had returned and the other apostles told him that they had seen the Lord, he said: 'I will not believe unless I see.' When this has been read, prayer is made again, the catechumens are blessed, then the faithful, and each one returns to his own home at perhaps the late hour, about the second hour of the night. 40. 1. Likewise on the octave of Easter, that is, on the Lord's Day, immediately after the sixth hour all the people ascend with the bishop to Eleona;

first they sit for some time in the church which is there; hymns are sung, antiphons suited to the day and the place are said, and prayers likewise suited to the day and the place are made. Then from there they go up with hymns to the Imbomon, and there too the same things are done as in the former place. And when it begins to be the proper hour, now all the people and all the aputactitae lead the bishop with hymns down to the Anastasis. They arrive at the Anastasis at that hour when the lamp-lighting service is wont to be held. 2. The lamp-lighting is therefore held both at the Anastasis and at the Cross, and from there all the people, to the very last one, lead the bishop with hymns to Sion.

When they have arrived there, hymns suited to the place and the day are likewise sung, and that passage of the Gospel is again read in which on the octave of Easter the Lord entered where the disciples were and rebuked Thomas because he had been unbelieving. And then the whole of that reading is read through; afterward prayer is made; and when the catechumens and the faithful have been blessed according to custom, each one returns to his own home, just as on the Lord's Day of Easter, at the second hour of the night. 41. From Easter, however, until Pentecost, that is, the fiftieth day, no one here fasts at all, not even those who are aputactitae. For always on those days, as throughout the whole year, the customary services are held at the Anastasis from the first cockcrow until morning, and likewise at the sixth hour and at the lamp-lighting.

On the Lord's Days, however, the procession always goes to the Martyrium, that is, to the major church, according to custom, and from there they go to the Anastasis with hymns. But on Wednesday and Friday, since on those days no one at all fasts, the procession goes to Sion, but in the morning; and the dismissal is held in its proper order. 42. On the day of the fortieth after Easter, that is, on the fifth day of the week (Thursday)—on the day before, all the people, after the sixth hour, that is, on Wednesday—go to Bethlehem to celebrate the vigils. And the vigils are held in the church at Bethlehem, in which church is the cave where the Lord was born. On the following day, that is, on the fifth day of the week of the fortieth, the dismissal is celebrated in its proper order, in such a way that both the presbyters and the bishop preach, speaking words suited to the day and the place;

and afterward in the evening each one returns to Jerusalem. 43. 1. On the day of the fiftieth, that is, the Lord's Day, on which day there is the greatest labor for the people, all things are done thus: indeed from the first cockcrow according to custom, a vigil is kept at the Anastasis, so that the bishop may read that passage of the Gospel which is always read on the Lord's Day, that is, the resurrection of the Lord; and afterward at the Anastasis are done the customary things, just as throughout the whole year. 2. But when morning has come, all the people proceed to the major church, that is, to the Martyrium, and all the customary things that are to be done are likewise done;

the presbyters preach, and afterward the bishop; all the prescribed rites are performed, that is, the offering is made according to custom, as it is usually done on the Lord's Day; but on this occasion the dismissal at the Martyrium is hastened, so that it may take place before the third hour. For as soon as the dismissal has been made at the Martyrium, all the people, to the very last one, lead the bishop with hymns to Sion, but in such a way that they are at Sion at the full third hour. 3. When they have arrived there, that passage from the Acts of the Apostles is read in which the Spirit descended, so that all the tongues understood the things that were being spoken; afterward the dismissal is held in its proper order.

For the presbyters, concerning this very thing that has been read—because this is the place in Sion (now there is another church there) where once, after the Lord's Passion, the multitude had gathered with the apostles, when this came to pass, as we said above—read there from the Acts of the Apostles. Afterward the dismissal is held in its proper order, the offering is made there too, and now, that the people may be dismissed, the archdeacon raises his voice and says: 'Today immediately after the sixth hour let us all be ready at Eleona, in the Imbomon.' 4. So all the people return, each to his own home, to refresh themselves, and immediately after the midday meal the Mount of Olives is ascended, that is, to Eleona, each as he is able, in such a way that not a single Christian remains in the city who does not go—they all go. 5.

So as soon as one has reached the Mount of Olives, that is, Eleona, first they go to the Imbomon, that is, to that place from which the Lord ascended into heaven, and there the bishop and the presbyters sit, and also all the people; readings are read there, hymns are sung interspersed, and antiphons suited to the day and the place are said; the prayers too that are interspersed always have such utterances as befit both the day and the place. That passage of the Gospel is also read in which it tells of the Lord's ascension; and again from the Acts of the Apostles is read where it tells of the Lord's ascension into heaven after the resurrection. 6.

And when this has been done, the catechumens are blessed, then the faithful, and now at the ninth hour they descend from there and go with hymns to that church which is also in Eleona, that is, in which, sitting in the cave, the Lord taught the apostles. And when they have arrived there, it is now past the tenth hour; the lamp-lighting is held there, prayer is made, the catechumens are blessed and then the faithful. And now they descend from there with hymns, all the people, to the very last one, all of them together with the bishop singing hymns or antiphons suited to that day; so they come slowly and slowly to the Martyrium. 7. And when they reach the gate of the city, it is now night, and the ecclesiastical candles come to meet them, perhaps two hundred for the people.

From the gate, however—since it is quite a distance to the major church, that is, to the Martyrium—they arrive perhaps at the second hour of the night, because the whole way is gone slowly and slowly for the sake of the people, lest they grow weary in their feet. And when the great doors are opened, which are on the side of the forum, all the people enter the Martyrium with hymns and with the bishop. And having entered the church, hymns are sung, prayer is made, the catechumens are blessed and then the faithful; and from there again they go with hymns to the Anastasis. 8. Likewise when they have come to the Anastasis, hymns or antiphons are sung, prayer is made, the catechumens are blessed, then the faithful; and likewise it is done at the Cross. And again from there all the Christian people, to the very last one, lead the bishop with hymns to Sion. 9.

When they have arrived there, suitable readings are read, psalms or antiphons are said, prayer is made, the catechumens are blessed and then the faithful, and the dismissal is held. And when the dismissal has been made, all come to the bishop's hand and thus each one returns to his own home, perhaps at the middle hour of the night. And so therefore the greatest labor is endured on that day, since from the first cockcrow a vigil has been kept at the Anastasis, and from then throughout the whole day there has never been a pause; and so all the things that are celebrated are prolonged, so that at midnight, after the dismissal which has been made at Sion, all return to their homes. 44. 1.

But now from the next day after the fiftieth, all fast according to custom, just as throughout the whole year, each as he is able, except on the Sabbath and the Lord's Day, on which fasting is never done in these places. Then afterward on the remaining days each thing is done just as throughout the whole year, that is, a vigil is always kept at the Anastasis from the first cockcrow. 2. For if it is the Lord's Day, first from the first cockcrow the bishop reads the Gospel according to custom within the Anastasis, the place of the Lord's resurrection, which is always read on the Lord's Day, and afterward hymns or antiphons are said in the Anastasis until daylight. But if it is not the Lord's Day, only hymns or antiphons are likewise said from the first cockcrow until daylight in the Anastasis. 3.

All the aputactitae go; of the common people, those who are able go as they can; the clergy, however, go daily by turns from the first cockcrow; the bishop, however, always goes at dawn, so that the morning dismissal may take place, with all the clergy, except on the Lord's Day, because then it is necessary for him to go from the first cockcrow, so as to read the Gospel in the Anastasis. Then at the sixth hour the customary things are done in the Anastasis, likewise at the ninth, and likewise at the lamp-lighting according to the custom which has been wont to be observed throughout the whole year. On Wednesday and Friday, however, the ninth-hour service is always held at Sion according to custom. 45. 1. And this too I ought to write: how those who are baptized at Easter are instructed.

For whoever gives in his name gives it before the day of the fortieth (Lent), and the presbyter notes down the names of all—that is, before those eight weeks during which, as I said, Lent is here observed. 2. And when the presbyter has noted down the names of all, then on another day in Lent, that is, when the eight weeks begin, a chair is set for the bishop in the middle of the major church, that is, at the Martyrium; the presbyters sit in chairs on this side and on that, and all the clergy stand. And thus the candidates are brought forward one by one; if they are men, they come with their fathers (sponsors), but if they are women, with their mothers. 3. And thus the bishop individually questions the neighbors of the one who has entered, saying:

'Is this person of good life? Does he show respect to his parents? Is he not a drunkard or a trifler?'—and he inquires into the several vices, those at least which are graver in a person. 4. And if, in the presence of witnesses, he has proved him to be without reproach in all those things about which he inquired, he himself notes down that person's name with his own hand. But if he is accused of anything, he orders him to go outside, saying: 'Let him amend himself, and when he has amended himself, then let him come to the laver.' Thus he inquires and speaks concerning the men, and thus concerning the women. But if anyone is a foreigner, unless he has testimonials from those who know him, he will not so easily come to baptism. 46. 1. But this, my lady sisters, I ought to write, lest you think it is done without reason.

For the custom here is such that those who come to baptism during those forty days in which there is fasting are first exorcized early by the clergy, as soon as the morning dismissal has been made at the Anastasis. And at once a chair is set for the bishop at the Martyrium in the major church, and all who are to be baptized, both men and women, sit around near the bishop; the fathers and mothers (sponsors) also stand, and likewise all of the common people who wish to hear enter and sit—but only the faithful. 2. No catechumen, however, enters there at the time when the bishop teaches them the law, that is, thus: beginning from Genesis, throughout those forty days he goes through all the Scriptures, first expounding them literally and then resolving them spiritually.

Moreover, they are also taught about the resurrection, and likewise about the faith—all these things throughout those days; and this is called catechesis. 3. And now, when five weeks have been completed, from which they are taught, then they receive the Creed; and the meaning of this Creed he expounds to them, just as he expounded the meaning of all the Scriptures, first literally and then spiritually, the sense of each phrase—so too he expounds the Creed. And so it is that in these places all the faithful follow the Scriptures when they are read in church, because all are taught throughout those forty days, that is, from the first hour until the third hour, since the catechesis is held for three hours. 4.

But God knows, my lady sisters, that the voices of the faithful who enter to listen to the catechesis are louder—at those things which are said or expounded by the bishop—than when he sits and preaches in church on each particular point that is thus expounded. And when the dismissal of the catechesis has been made, now at the third hour, immediately from there the bishop is led with hymns to the Anastasis, and the dismissal is held at the third hour; and so for three hours a day they are taught throughout seven weeks. In the eighth week of Lent, however, that is, the one which is called the Great Week, there is no longer leisure for them to be taught, so that those things which are described above may be completed. 5.

But when now the seven weeks have passed, there remains that one paschal week, which here they call the Great Week; then the bishop comes in the morning to the major church at the Martyrium. Behind, in the apse beyond the altar, a chair is set for the bishop, and there they go forward one by one, a man with his father (sponsor) or a woman with her mother, and they render back the Creed to the bishop. 6. And when the Creed has been rendered back to the bishop, the bishop addresses them all and says: 'Throughout these seven weeks you have been instructed in all the law of the Scriptures, and you have also heard about the faith; you have also heard about the resurrection of the flesh, and also the whole meaning of the Creed, as far as you, being still catechumens, were able to hear: