NOTE I.
EXPLANATORY OF ECCLESIASTICAL TERMS.
Aër. The external veil which is used to cover both chalice and paten.
Antidoron. That which remains of a Prosphora (loaf of oblation) after the portion for consecration has been cut from it. This remainder is given to communicants (together with wine and warm water) immediately after the holy sacrament, and is also distributed to those of the congregation who are not communicants at the end of the Liturgy instead of the holy gifts themselves, and, for that reason, it is called Antidoron. In the primitive church its distribution was known under the term Agape, i.e., Love-feast.
Axios. Worthy. An exclamation, referring to the candidates, used at ordinations.
Canon. An ecclesiastical composition, commemorative of any given festival or occasion, consisting of nine spiritual songs, according to the number of the degrees of the incorporeal hosts, based upon these nine scriptural odes, or prayers, I. The song of Moses in Exodus (chap. xv. 1-19). II. The song of Moses in Deuteronomy (chap. xxxii. 1-43). This song, being indicative of God’s judgment against sinners, is sung only in penitential seasons, hence a Canon usually lacks the second Ode, the third following immediately on the first. III. The prayer of Anna (1 Kings ii. 1-10). IV. The prayer of Abbacum (chap. iii. 2 ad fin.). V. The prayer of Esaias (chap. xxvi. 9-20). VI. The prayer of Jonas (chap. ii. 2-9). VII. The prayer of the Three Children (Daniel iii). VIII. The song of the same (Benedicite). IX. The song of Zacharias (Benedictus), preceded by that of the Virgin (Magnificat). Every Ode in a Canon is preceded by a verse called Irmos, itself being the rhythmical model of the verses that follow, which are called Troparia, because they turn upon a model. The Irmos however is frequently omitted, or is sung only before Odes iii, vi, and ix (as also after these). See pages [210], [214], and [218]. A refrain pervades all the Odes. See pages [129], [183], and [209]. The refrains for the Canons at pages [85] and [145] are not expressed in the text, but these are respectively, “Have mercy upon me, O God, have mercy upon me,” and, “Rest, O Lord, thy sleeping servant’s soul.” The refrain is sung or said between every verse except the last two, “Glory to the Father, and to the Son, and to the Holy Ghost,” being prefixed to the last but one, and “Both now and ever, and to ages of ages. Amen” to the last, which last is always addressed to the God-bearing Virgin. Sometimes, e.g., in penitential seasons, the verses of the Odes are sung together with those of their scriptural prototypes, and the rubric then indicates to how many of these verses, counting backwards from the last, the ecclesiastically composed ones are to be subjoined. Thus at page [128] the Canon is directed to be sung to vi, i.e., six verses (counting backwards) of the scriptural prototype in each Ode; but in this case, if so sung, the refrain would be omitted. A Canon is moreover usually divided into three parts, the division taking place after the third and sixth Odes, a verse called Kathisma, or one called Hypacoë, frequently occurring after Ode iii, and one called Condakion, followed by one or more called Icos (pl. Icosi) after Ode vi. Sometimes an epistle and gospel lection occurs after the Condakion and Icos. See page [167]. Finally, it is to be remarked that an Ectenia (q. v.) usually follows Ode iii (before the Kathisma), Ode vi (before the Condakion and Icos), and Ode ix.
Cherubic Hymn. The song sung at the great Introit in the celebration of the Liturgy, when the prepared gifts are solemnly carried from the Prothesis (table of oblations) through the church to the altar. The words of the ancient song accompanying this rite are as follows,
Let all mortal flesh be still, and let it stand in fear and awe, and think of nothing earthly to itself, because the King of kings and Lord of lords approacheth to be slain, and given for the faithful’s food.
(Here the procession takes place.)
Him do precede th’ angelic choirs, with all their principals and powers, the cherubim of many eyes, and the six-winged seraphim, who shade their faces and sing forth the song, Alleluia, alleluia, alleluia.
These words however are now only sung on Holy Saturday, and, except on that day, and on Holy Thursday, and at the Liturgy of the Presanctified, are substituted by the following, dating from the time of Justinian,