Egeria: ITINERARIUM PEREGRINATIO

XXIV. 1. Ut autem sciret affectio vestra, quae operatio singulis diebus cottidie in locis sanctis habeatur, certas vos facere debui, sciens, quia libenter haberetis haec cognoscere. Nam singulis diebus ante pullorum cantum aperiuntur omnia [h]ostia Anastasis et descendent omnes monazontes et parthene, ut hic dicunt, et non solum hii, sed et laici praeter, viri aut mulieres, qui tamen volunt maturius vigilare.

24. 1. But so that your affection might know what service is held each day daily in the holy places, I ought to make you certain, knowing that you would gladly have these things to know. For on each day, before the crowing of the cocks, all the doors of the Anastasis are opened, and all the monazontes and parthenai, as they say here, go down; and not only these, but also laypeople besides, men or women, who nevertheless wish to keep vigil earlier.

Et ex ea hora usque in luce dicuntur <h>ymni et psalmi responduntur, similiter et antiphonae: et cata singulos <h>ymnos fit oratio. Nam presbyteri bini vel terni, similiter et diacones, singulis diebus vices habent simul cum monazontes, qui cata singulos <h>ymnos vel antiphonas orationes dicunt.

And from that hour until light, ymns are said and psalms are responded, likewise antiphons; and after each ymn a prayer is made. For presbyters in twos or in threes, and likewise deacons, have turns each day together with the monazontes, who after each ymn or antiphon say prayers.

2. Iam autem ubi coeperit lucescere, tunc incipiunt matutinos ymnos dicere. Ecce et supervenit episcopus cum clero et statim ingreditur intro spelunca et de intro cancellos primum dicet orationem pro omnibus: commemorat etiam ipse nomina, quorum vult, sic benedicet cathecuminos. Item dicet orationem et benedicet fideles.

2. Now, however, when it has begun to grow light, then they begin to say the morning ymns. Behold, too, the bishop arrives with the clergy, and at once he enters into the cave, and from inside the cancelli he first says a prayer for all: he also himself commemorates the names of those whom he wishes; thus he blesses the catechumens. Likewise he says a prayer and blesses the faithful.

Et post hoc exeunte episcopo de intro cancellos omnes ad manum ei accedunt, et ille eos uno et uno benedicet exiens iam, ac sic fit missa iam luce.

And after this, as the bishop goes out from within the chancel-rails, all come up to his hand, and he blesses them one by one as he is now going out, and thus the dismissal is made now at daybreak.

3. Item hora sexta denuo descendent omnes similiter ad Anastasim et dicuntur psalmi et antiphonae, donec commonetur episcopus; similiter descendet et non sedet, sed statim intrat intra cancellos intra Anastasim, id est intra speluncam, ubi et mature, et inde similiter primum facit orationem, sic benedicet fideles, et sic exiens de cancellos similiter ei ad manum acceditur. Ita ergo et hora nona fit sicuti et ad sexta.

3. Likewise at the sixth hour all go down again in the same way to the Anastasis, and psalms and antiphons are said until the bishop is summoned; likewise he goes down and does not sit, but immediately enters within the rails within the Anastasis, that is, within the cave, where also in the morning, and from there likewise he first makes a prayer; thus he blesses the faithful, and thus, coming out from within the rails, likewise people come up to his hand. Thus, then, at the ninth hour it is done just as at the sixth.

4. Hora autem decima, quod appellant hic lycinicon, nam nos dicimus lucernare, similiter se omnis multitudo colliget ad Anastasim, incenduntur omnes candelae et cerei et fit lumen infinitum. Lumen autem de foris non affertur, sed de spelunca interiori eicitur, ubi noctu ac die semper lucerna lucet, id est de intro cancellos. Dicuntur etiam psalmi lucernares, sed et antiphonae diutius.

4. At the tenth hour, which they here call lycinicon, for we say lucernare, likewise all the multitude gathers at the Anastasis; all the candles and wax tapers are kindled, and there is made an infinite light. But light is not brought from outside, rather it is taken out from the inner cave, where by night and by day a lamp always shines, that is, from within the chancel-rails. Lucernary psalms are also said, and antiphons as well, for a longer time.

Ecce et commonetur episcopus et descendet et sedet susum, nec non etiam et presbyteri sedent locis suis, dicuntur <h>ymni vel antiphonae.

Behold, the bishop also is summoned and descends and sits above, and likewise the presbyters also sit in their places; <h>ymns or antiphons are said.

5. Et ad ubi perdicti fuerint iuxta consuetudinem, levat se episcopus et stat ante cancellum, id est ante speluncam, et unus ex diaconibus facit commemorationem singulorum, sicut solet esse consuetudo. Et diacono dicente singulorum nomina semper pisinni plurimi stant respondentes semper: kurie eleuson, quod dicimus nos: miserere Domine, quorum voces infinitae sunt.

5. And when these shall have been said according to the custom, the bishop raises himself and stands before the cancellus, that is, before the cave, and one of the deacons makes a commemoration of individuals, as is the custom. And while the deacon is speaking the names of individuals, very many pisinni (little boys) always stand, always responding: kurie eleuson, which we say: have mercy, Lord, whose voices are without end.

6. Et at ubi diaconus perdixerit omnia, quae dicere habet, dicet orationem primum episcopus et orat pro omnibus; et sic orant omnes, tam fideles quam et cathecumini simul. Item mittet vocem diaconus, ut unusquisque, quomodo stat, cathecuminus inclinet caput; et sic dicet episcopus stans benedictionem super cathecuminos. Item fit oratio et denuo mittet diaconus vocem et commonet, ut unusquisque stans fidelium inclinent capita sua; item benedicet fideles episcopus et sic fit missa Anastasi.

6. And when the deacon has finished saying all the things that he has to say, the bishop will first say a prayer and will pray for all; and thus all pray, both the faithful and the catechumens together. Likewise the deacon will give out the call, that each catechumen, as he stands, should incline his head; and thus the bishop, standing, will say the benediction over the catechumens. Likewise a prayer is made and anew the deacon will give out the call and admonish, that each of the faithful standing should incline their heads; likewise the bishop will bless the faithful, and thus the dismissal of the Anastasis is made.

7. Et incipient episcopo ad manum accedere singuli. Et postmodum de Anastasim usque ad Crucem ymnis ducitur episcopus, simul et omnis populus vadet. Ubi cum perventum fuerit, primum facit orationem, item benedicet cathecuminos; item fit alia oratio, item benedicit fideles.

7. And they begin to approach the bishop one by one. And afterwards the bishop is led from the Anastasis up to the Cross with hymns, and likewise all the people go. When they have arrived there, first he makes a prayer; likewise he blesses the catechumens; likewise another prayer is made; likewise he blesses the faithful.

Et post hoc denuo tam episcopus quam omnis turba vadent denuo post Crucem et ibi denuo similiter fit sicuti et ante Crucem. et similiter ad manum episcopo acceditur sicut ad Anastasim, ita et ante Crucem, ita et post Crucem. Candelae autem vitreae ingentes ubique plurimae pendent et cereofala plurima sunt tam ante Anastasim quam etiam ante Crucem, sed et post Crucem.

And after this, again both the bishop and the whole throng will go again to the place after the Cross, and there again likewise it is done just as before the Cross; and likewise they come up to the bishop’s hand, just as at the Anastasis, so also before the Cross, so also after the Cross. And enormous glass lamps hang everywhere in great number, and there are very many wax-candles both before the Anastasis and also before the Cross, and also after the Cross.

Finiuntur ergo haec omnia cum crebris. Haec operatio cottidie per dies sex ita habetur ad Crucem et ad Anastasim.

Therefore all these things are concluded with frequent prayers. This rite is held daily for six days in this manner at the Cross and at the Anastasis.

8. Septima autem die, id est dominica die, ante pullorum cantum colliget se omnis multitudo, quaecumque esse potest in eo loco, ac si per pascha in basilica, quae est loco iuxta Anastasim, foras tamen, ubi luminaria pro hoc ipsud pendent. Dum enim verentur, ne ad pullorum cantum non occurrant, antecessus veniunt et ibi sedent. Et dicuntur ymni nec non et antiphonae, et fiunt orationes cata singulos ymnos vel antiphonas.

8. But on the seventh day, that is, on Sunday, before the crowing of the cocks, all the multitude, whoever can be in that place, gathers, as at Easter, in the basilica which is in the place beside the Anastasis—outside, however, where lamps hang for this very purpose. For since they fear lest at cockcrow they may not be in time, they come beforehand and sit there. And hymns and likewise antiphons are said, and prayers are made after each hymn or antiphon.

Nam et presbyteri et diacones semper parati sunt in eo loco ad vigilias propter multitudinem, quae se colliget. Consuetudo enim talis est, ut ante pullorum cantum loca sancta non aperiantur.

For both the presbyters and the deacons are always prepared in that place for the vigils on account of the multitude that will gather. For the custom is such that before cockcrow the holy places are not opened.

9. Mox autem primus pullus cantaverit, statim descendet episcopus et intrat intro speluncam ad Anastasim. Aperiuntur [h]ostia omnia et intrat omnis multitudo ad Anastasim, ubi iam luminaria infinita lucent, et quemadmodum ingressus fuerit populus, dicet psalmum quicumque de presbyteris et respondent omnes; post hoc fit oratio. Item dicit psalmum quicumque de diaconibus, similiter fit oratio, dicitur et tertius psalmus a quocumque clerico, fit et tertio oratio et commemoratio omnium.

9. But soon as the first cock has crowed, immediately the bishop will go down and enter inside the cave at the Anastasis. All the doors are opened and the whole multitude enters to the Anastasis, where now lights beyond number shine; and as soon as the people have entered, whoever of the presbyters will recite a psalm, and all respond; after this a prayer is made. Likewise whoever of the deacons says a psalm, similarly a prayer is made; and a third psalm is said by whichever cleric; and for the third also a prayer is made and a commemoration of all.

10. Dictis ergo his tribus psalmis et factis orationibus tribus ecce etiam thymiataria inferuntur intro spelunca Anastasis, ut tota basilica Anastasis repleatur odoribus. Et tunc ubi stat episcopus intro cancellos, prendet evangelium et accedet ad [h]ostium et leget resurrectionem Domini episcopus ipse. Quod cum coeperit legi, tantus rugitus et mugitus fit omnium hominum et tantae lacrimae, ut quamvis durissimus possit moveri in lacrimis Dominum pro nobis tanta sustinuisse.

10. Therefore, when these three psalms have been said and three prayers made, behold, thymiateria also are brought into the cave at the Anastasis, so that the whole basilica of the Anastasis may be filled with fragrances. And then, where the bishop stands within the cancelli, he will take the Gospel and go to the door, and the bishop himself will read the resurrection of the Lord. When it begins to be read, so great a roaring and bellowing arises from all the people, and such tears, that even the very hardest could be moved to tears that the Lord endured such great things for us.

11. Lecto ergo evangelio exit episcopus et ducitur cum ymnis ad Crucem et omnis populus cum illo. ibi denuo dicitur unus psalmus et fit oratio. Item benedicit fideles et fit missa.

11. Therefore, the Gospel having 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 recited and a prayer is made. Likewise, he blesses the faithful and the dismissal is made.

Et exeunte episcopo omnes ad manum accedunt.

And as the bishop goes out, all come to his hand.

12. Mox autem recipit se episcopus in domum suam, et iam ex illa hora revertuntur omnes monazontes ad Anastasim et psalmi dicuntur et antiphonae usque ad lucem et cata singulos psalmos vel antiphonas fit oratio: vicibus enim quotidie presbyteri et diacones vigilant ad Anastasim cum populo. De laicis etiam, viris aut mulieribus, si qui volunt, usque ad lucem loco sunt, si qui nolunt, revertuntur in domos suas et reponent se dormito.

12. Soon, however, the bishop withdraws to his own house, and already from that hour all the monastics return to the Anastasis, and psalms are recited and antiphons up to dawn, and after each psalm or antiphon a prayer is made: for by turns each day the presbyters and deacons keep vigil at the Anastasis with the people. As for the laity also, men or women, if any wish, they remain in the place until dawn; if any do not wish, they return to their homes and lay themselves down to sleep.

XXV. 1. Cum luce autem, quia dominica dies est, et proceditur in ecclesia maiore, quam fecit Constantinus, quae ecclesia in Golgotha est post Crucem, et fiunt omnia secundum consuetudinem, qua et ubique fit die dominica. Sane quia hic consuetudo sic est, ut de omnibus presbyteris, qui sedent, quanti uolunt, praedicent, et post illos omnes episcopus praedicat, quae praedicationes propterea semper dominicis diebus fiunt, ut semper erudiatur populus in scripturis et in Dei dilectione: quae praedicationes dum dicuntur, grandis mora fit, ut fiat missa ecclesiae, et ideo ante quartam horam aut forte quintam missa fit.

25. 1. But at daybreak, since it is Sunday, they proceed into the greater church, which Constantine made, which church is in Golgotha, behind the Cross, and all things are done according to the custom which is observed everywhere on Sunday. Indeed, because here the custom is such that, of all the presbyters who are seated, as many as wish preach, and after them the bishop preaches, and these preachings are therefore always done on Sundays, so that the people may always be instructed in the Scriptures and in the love of God; while these preachings are being delivered, a great delay occurs before the Mass of the church is held, and therefore by the fourth hour, or perhaps the fifth, the Mass is held.

2. At ubi autem missa facta fuerit ecclesiae iuxta consuetudinem, qua et ubique fit, tunc de ecclesia monazontes cum ymnis ducunt episcopum usque ad Anastasim. Cum autem coeperit episcopus uenire cum ymnis, aperiuntur omnia hostia de basilica Anastasis, intrat omnis populus, fidelis tamen, nam cathecumini non.

2. But when the dismissal of the church has been made according to the custom, as it is done everywhere, then from the church the monazontes with hymns lead the bishop up to the Anastasis. And when the bishop begins to come with hymns, all the doors of the basilica of the Anastasis are opened; all the people enter—namely, the faithful; for the catechumens do not.

3. Et at ubi intrauerit populus, intrat episcopus et statim ingreditur intra cancellos martyrii speluncae. Primum aguntur gratiae Deo, et sic fit orationem pro omnibus; postmodum mittet uocem diaconus, ut inclinent capita sua omnes, quomodo stant, et sic benedicet eos episcopus stans intra cancellos interiores et postmodum egeditur.

3. And when the people have entered, the bishop enters and immediately goes inside the chancel-rails of the cave of the martyrium. First thanksgivings are rendered to God, and thus prayer is made for all; afterwards the deacon will lift up his voice, that all, just as they stand, may incline their heads, and thus the bishop will bless them, standing within the inner railings, and afterwards he goes out.

4. Egredienti autem episcopo omnes ad manum accedent. Ac sic est, ut prope usque ad quintam aut sextam horam protraitur missa. Item et ad lucernare similiter fit iuxta consuetudinem cotidianam.

4. But as the bishop goes out, all come up to his hand. And thus it is that the dismissal is prolonged almost up to the 5th or 6th hour. Likewise also at the lucernare it is done similarly according to the daily custom.

Haec ergo consuetudo singulis diebus ita per totum annum custoditur, exceptis diebus sollemnibus, quibus et ipsis quemadmodum fiat infra annotauimus.

Therefore this custom is thus kept on each day throughout the whole year, except for the solemn days, for which likewise we have annotated below how it is done.

5. Hoc autem inter omnia satis praecipuum est, quod faciunt, ut psalmi uel antiphonae apti semper dicantur, tam qui nocte dicuntur, tam qui contra mature, tam etiam qui per diem uel sexta aut nona uel ad lucernare semper ita apti et ita rationabiles, ut ad ipsum rem pertineant, quae agitur.

5. This, however, among all things is quite preeminent, which they do: that suitable psalms or antiphons are always said, both those which are said at night, and likewise those in the early morning, and also those during the day, whether at the sixth or the ninth hour or at lucernare—always so fitting and so rational, that they pertain to the very matter which is being performed.

6. Et cum toto anno semper dominica die in ecclesia maiore procedatur, id est quae in Golgotha est, id est post Crucem, quam fecit Constantinus, una tantum die dominica, id est quinquagesimarum per pentecosten, in Syon proceditur, sicut infra annotatum inuenietis, sic tamen in Syon, ut, antequam sit hora tertia, illuc eatur, fiat primum missa in ecclesiam maiorem ... * * *

6. And although through the whole year on the Lord’s day there is always a procession in the greater church, that is, the one on Golgotha, that is, behind the Cross, which Constantine made, only on one Lord’s day, that is, of the Fifty Days, at Pentecost, the procession is made in Sion, as you will find annotated below; yet thus in Sion, that, before it is the third hour, one goes thither, and first the Mass is done in the greater church ... * * *

[Deest unum folium.]

[One folio is missing.]

Benedictus, qui uenit in nomine Domine et cetera, quae secuntur. Et quoniam pro monazontes, qui pedibus uadent, necesse est lenius iri: ac sic peruenitur in Ierusolima ea hora, qua incipit homo hominem posse cognoscere, id est prope luce, ante tamen quam lux fiat.

Blessed is he who comes in the name of the Lord and the rest that follow. And since, on account of the monazontes, who go on foot, it is necessary to go more gently, thus one arrives in Jerusalem at that hour when a man begins to be able to recognize a man, that is, near light, yet before light has come to be.

7. Ubi cum peruentum fuerit, statim sic in Anastase ingreditur episcopus et omnes cum eo, ubi luminaria iam supra modo lucent. Dicitur ergo ibi unus psalmus, fit oratio, benedicuntur ab episcopo pri mum cathecumini, item fideles. Recipit se episcopus et uadent se unusquisque ad ospitium suum, ut se resumant.

7. When they have arrived there, at once thus the bishop enters into the Anastasis, and all with him, where the lamps already, as above, are shining. Therefore one psalm is said there, a prayer is made, the catechumens are blessed by the bishop first, likewise the faithful. The bishop withdraws, and each goes to his lodging, in order to refresh himself.

Mona zontes autem usque ad lucem ibi sunt et ymnos dicunt.

The monazontes, however, are there until daybreak and sing hymns.

8. At ubi autem resumpserit se populus, hora incipiente secunda colligent se omnes in ecclesia maiore, quae est in Gol gotha. Qui autem ornatus sit illa die ecclesiae uel Anastasis aut Crucis aut in Bethleem, superfiuum fuit scribi. Ubi extra aurum et gemmas aut sirico nichil aliud uides; nam et si uela uides, auroclaua oleserica sunt, si cortinas uides, similiter auroclaue oleserica sunt.

8. But when the people have taken refreshment, with the second hour beginning they all gather in the greater church, which is in Golgotha. As for how the church is adorned on that day—whether the Anastasis or the Cross or in Bethlehem—it was superfluous to write. There, apart from gold and gems and silk, you see nothing else; for even if you see veils, they are gold-claviate all-silk; if you see curtains, likewise they are gold-claviate all-silk.

Ministerium autem omne genus aureum gemmatum profertur illa die. Numerus autem uel ponderatio de ceriofalis uel cicindelis aut lucernis uel diuerso ministerio nunquid uel extimari aut scribi potest?

But on that day every sort of ministerial equipment, golden and gemmed, is brought forth. And can either the number or the weight of the candle-stands or cressets or lamps or the diverse ministerial equipment even be estimated or written down?

9. Nam quid dicam de ornatu fabricae ipsius, quam Constantinus sub praesentia matris suae, in quantum uires regni sui habuit, honorauit auro, musiuo et marmore pretioso, tam ecclesiam maiorem quam Anastasim uel ad Crucem uel cetera loca sancta in Ierusolima?

9. For what shall I say of the ornament of the very fabric, which Constantine, in the presence of his mother, so far as the powers of his reign allowed, honored with gold, mosaic-work, and precious marble—both the greater church and the Anastasis and at the Cross and the other holy places in Jerusalem?

10. Sed ut redeamus ad rem, fit ergo prima die missa in ecclesia maiore, quae est in Golgotha. Et quoniam dum praedicant uel legent singulas lectiones uel dicunt ymnos, omnia tamen apta ipsi diei, et inde postmomodum cum missa ecclesiae facta fuerit, hitur cum ymnis ad Anastasim iuxta consuetudinem: ac sic fit missa forsitan sexta hora.

10. But, that we may return to the matter, therefore on the first day the mass is held in the greater church, which is on Golgotha. And since, while they preach or read the individual readings or say hymns, all nevertheless fitting to that very day, and then afterwards, when the church’s mass has been done, they go with hymns to the Anastasis according to custom: and thus the mass is held perhaps at the sixth hour.

11. Ipsa autem die similiter et ad lucernare iuxta consuetudinem cotidianam fit. Alia denuo die similiter in ipsa ecclesia proceditur in Golgotha, hoc idem et tertia die. Per triduo ergo haec omnis laetitia in ecclesia, quam fecit Constantinus, celebratur usque ad sextam.

11. On that same day likewise the lucernarium too is held according to the daily custom. On another day again, similarly, in the very church a procession is made to Golgotha; the same on the third day. For three days, then, all this rejoicing in the church which Constantine made is celebrated up to the sixth hour.

Quarta die in Eleona, id est in ecclesia, quae est in monte Oliueti, pulchra satis, similiter omnia ita ornantur et ita celebrantur ibi quinta die in Lazariu, quod est ab Ierusolima forsitan ad milie quingentos passus, sexta die in Syon, septima die in Anastase, octaua die ad Crucem. Ac sic ergo per octo dies haec omnis laetitia et is hornatus celebratur in omnibus locis sanctis, quos superius nominaui.

On the fourth day at Eleona, that is, in the church which is on the Mount of Olives, quite beautiful, likewise all things are adorned thus and thus celebrated there; on the fifth day in the Lazarium, which is from Jerusalem perhaps at 1,500 paces; on the sixth day in Sion, on the seventh day in the Anastasis, on the eighth day at the Cross. And so over eight days all this rejoicing and this ornamentation is celebrated in all the holy places which I named above.

12. In Bethleem autem per totos octo dies cotidie is ornatus est ipsa laetitia celebratur a presbyteris et ab omni clero ipsius loci et a monazontes, qui in ipso loco deputati sunt. Nam et illa hora, qua omnes nocte in Ierusolima reuertuntur cum episcopo, tunc loci ipsius monachi, quicumque sunt, usque ad lucem in ecclesia in Bethleem peruigilant ymnos seu antiphonas dicentes, quia episcopum necesse est hos dies semper in Ierusolima tenere. Pro sollemnitate autem et laetitia ipsius diei infinite turbae se undique colligent in Ierusolima, non solum monazontes, sed et laici, uiri aut mulieres.

12. In Bethlehem, moreover, through the whole eight days daily the same adornment and the very joy is celebrated by the presbyters and by all the clergy of that place and by the monazontes, who are appointed in that place. For also at that hour when all by night return to Jerusalem with the bishop, then the monks of that place, whoever they are, keep vigil until light in the church in Bethlehem, saying hymns or antiphons, because it is necessary for the bishop to keep these days always in Jerusalem. Moreover, for the solemnity and joy of that day, countless crowds gather themselves from all sides in Jerusalem, not only monazontes, but also laity, men or women.

XXVI. Sane quadragesimae de epiphania ualde cum summo honore hic celebrantur. Nam eadem die processio est in Anastase, et omnes procedunt et ordine suo aguntur omnia cum summa laetitia ac si per pascha.

26. Indeed the Fortieth Day from Epiphany is celebrated here with very great honor. For on the same day there is a procession in the Anastasis, and all proceed, and everything is conducted in its order with the highest joy, as if at Pascha.

Praedicant etiam omnes presbyteri et sic episcopus semper de eo loco tractantes euangelii, ubi quadragesima die tulerunt Dominum in templo Ioseph et Maria et uiderunt eum Symeon uel Anna prophetissa, filia Fanuhel, et de uerbis eorum, quae dixerunt uiso Domino, uel de oblatione ipsa, qua optulerunt parentes. Et postmodum celebratis omnibus per ordinem, quae consuetudinis sunt, aguntur sacramenta et sic fit missa.

All the presbyters also preach, and likewise the bishop always, treating from that passage of the Gospel where on the fortieth day Joseph and Mary brought the Lord into the Temple, and Symeon or Anna the prophetess, the daughter of Phanuel, saw him, and about their words which they spoke upon seeing the Lord, or about the oblation itself which the parents offered. And afterward, when all the things that are customary have been celebrated in order, the sacraments are performed, and so the Mass takes place.

XXVII. 1. Item dies paschales cum uenerint, celebrantur sic. Nam sicut apud nos quadragesimae ante pascha ad tenduntur, ita hic octo septimanas attenduntur ante pascha.

27. 1. Likewise the Paschal days, when they have come, are celebrated thus. For just as among us the Quadragesimae before Pascha are observed, so here eight weeks are observed before Pascha.

Propterea autem octo septimane attenduntur, quia dominicis diebus et sabbato non ieiunantur excepta una die sabbati, qua uigiliae paschales sunt et necesse est ieiunari; extra ipsum ergo diem penitus nunquam hic toto anno sabbato ieiunatur. Ac sic ergo de octo septimanis deductis octo diebus dominicis et septem sabbatis, quia necesse est una sabbati ieiunari, ut superius dixi, remanent dies quadraginta et unum, qui ieiu nantur, quod hic appellant eortae, id est quadragesimas.

Therefore eight weeks are observed, because on the Lord’s days and on the Sabbath they do not fast, except on one Sabbath day, on which the Paschal vigils are and it is necessary to fast; apart from that very day, therefore, here throughout the whole year there is never fasting on the Sabbath at all. And thus from the eight weeks, with the eight Sundays and the seven Sabbaths deducted—since it is necessary that one Sabbath be fasted, as I said above—there remain 41 days which are fasted, which here they call eortae, that is, quadragesimas.

2. Singuli autem dies singularum ebdomadarum aguntur sic, id est ut die dominica de pullo primo legat episcopus intra Anastase locum resurrectionis Domini de euangelio, sicut et toto anno dominicis diebus fit, et similiter usque ad lucem aguntur ad Anastasem et ad Crucem, quae et toto anno dominicis diebus fiunt.

2. But the individual days of the individual hebdomads are conducted thus, that is, on the Lord’s Day at the first cockcrow the bishop reads within the Anastasis, the place of the Lord’s resurrection, from the Gospel, as also throughout the whole year is done on the Lord’s Days; and likewise until light they are carried on at the Anastasis and at the Cross, which also throughout the whole year are done on the Lord’s Days.

3. Postmodum mane sicut et semper dominica die proceditur et aguntur, quae dominicis diebus consuetudo est agi, in ecclesia maiore, quae appellatur Martyrio, quae est in Golgotha post Crucem. Et similiter missa de ecclesia facta ad Anastase itur cum ymnis, sicut semper dominicis diebus fit. Haec ergo dum aguntur, facit se hora quin ta; lucernare hoc idem hora sua fit sicut semper ad Anastasem et ad Crucem, sicut et singulis locis sanctis fit: dominica enim die nona fit.

3. Afterwards in the morning, as always on the Lord’s Day, they proceed, and the things are done which it is the custom to do on the Lord’s Days, in the greater church, which is called the Martyrium, which is on Golgotha, beyond the Cross. And likewise, when the dismissal has been made from the church, they go to the Anastasis with hymns, as is always done on the Lord’s Days. While these things, then, are being done, it becomes the fifth hour; the Lucernary itself is done at its proper hour as always at the Anastasis and at the Cross, just as it is done in each of the holy places: for on the Lord’s Day it is done at the ninth hour.

4. Item secunda feria similiter de pullo primo ad Anastasem itur sicut et toto anno, et aguntur usque ad mane, que semper. Denuo ad tertia itur ad Anastasim et aguntur, quae toto anno ad sextam solent agi, quoniam in diebus quadragesimarum et hoc additur, ut et ad tertiam eatur. Item ad sextam et nonam et lucernare ita aguntur, sicut consuetudo est per totum annum agi semper in ipsis locis sanctis.

4. Likewise on Monday, similarly at the first cockcrow they go to the Anastasis as also through the whole year, and the rites are performed until morning, as always. Again at the third hour they go to the Anastasis, and the things are performed which through the whole year are wont to be done at the sixth hour, because in the days of Quadragesima (Lent) this too is added, that they go also at the third hour. Likewise at the sixth and ninth hours and at the lucernare they are carried out thus, as the custom is through the whole year always to be done in those same holy places.

5. Similiter et tertia feria similiter omnia aguntur sicut et secunda feria. Quarta feria autem similiter itur de noctu ad Anastase et aguntur ea, quae semper, usque ad mane; similiter et ad tertiam et ad sexta; ad nonam autem, quia consuetudo est semper, id est toto anno, quarta feria et sexta feria ad nona in Syon procedi, quoniam in istis locis, excepto si martirorum dies euenerit, semper quarta et sexta feria etiam et a cathecuminis ieiunatur: et ideo ad nonam in Syon proceditur. Nam si fortuito in quadragesimis martyrorum dies euenerit quarta feria aut sexta feria, atque ad nona in Syon proceditur.

5. Likewise also on the third feria all things are done similarly as on the second feria. On the fourth feria, however, likewise one goes by night to the Anastasis and the things that are always are done, until morning; likewise also at Terce and at Sext; but at None, because the custom is always— that is, throughout the whole year— on the fourth feria and on the sixth feria to proceed at None into Sion, since in those places, except if the day of the martyrs should occur, always on the fourth and sixth feria even by the catechumens a fast is kept: and therefore at None one proceeds into Sion. For if by chance in the Quadragesima the day of the martyrs has occurred on the fourth feria or the sixth feria, then at None one proceeds into Sion.

6. Diebus uero quadragesi marum, ut superius dixi, quarta feria ad nona in Sion proceditur iuxta consuetudinem totius anni et omnia aguntur, quae consuetudo est ad nonam agi, praeter oblatio. Nam ut semper populus discat legem, et episcopus et presbyter prae- dicant assidue. Cum autem facta fuerit missa, inde cum ymnis populus deducet episcopum usque ad Anastasem; inde sic uenitur, ut, cum intratur in Anastase, iam et hora lucernari sit; sic dicuntur ymni et antiphonae, fiunt orationes et fit missa lucernaris in Anastase et ad Crucem.

6. But on the days of Lent, as I said above, on Wednesday at the ninth hour one proceeds to Sion according to the custom of the whole year, and all things are done which it is the custom to do at the ninth hour, except the oblation. For, that the people may always learn the law, both the bishop and the presbyter preach assiduously. But when the dismissal has been made, from there with hymns the people escort the bishop as far as the Anastase; from there they come thus, so that, when one enters into the Anastase, it is already the hour of the Lucernare; thus hymns and antiphons are said, prayers are made, and the Lucernare dismissal is done in the Anastase and at the Cross.

7. Missa autem lucernari in isdem diebus, id est quadragesimarum, serius fit semper quam per toto anno. Quinta feria autem similiter omnia aguntur sicut secunda feria et tertia feria. Sexta feria autem similiter omnia aguntur sicut quarta feria, et similiter ad nonam in Syon itur et similiter inde cum ymnis usque ad Anastase adducetur episcopus.

7. However, the lucernare dismissal in these same days, that is, of the Forty Days, is always held later than throughout the whole year. On Thursday, moreover, all things are done likewise as on Monday and Tuesday. On Friday, however, all things are done likewise as on Wednesday, and likewise at the ninth hour one goes into Sion, and likewise from there, with hymns, the bishop is led as far as the Anastasis.

Sed sexta feria uigiliae in Anastase celebrantur ab ea hora, qua de Sion uentum fuerit cum ymnis, usque in mane, id est de hora lucernarii, quemadmodum intratum fuerit in alia die mane, id est sabbato. Fit autem oblatio in Anastase maturius, ita ut fiat missa ante solem.

But on Friday the vigils in the Anastasis are celebrated from that hour at which they have come from Sion with hymns, until morning, that is, from the hour of the Lucernary, just as entry is made on another day in the morning, that is, on the sabbath. Moreover, the oblation is made in the Anastasis earlier, so that the mass may be done before the sun.

8. Tota autem nocte uicibus dicuntur psalmi responsorii, uicibus antiphonae, uicibus lectiones diuersae, quae omnia usque in mane protrahuntur. Missa autem, quae fit sabbato ad Anastase, ante solem fit, hoc est oblatio, ut ea hora, qua incipit sol procedere, et missa in Anastase facta sit. Sic ergo singulae septimanae celebrantur quadragesimarum.

8. But through the whole night, by turns responsorial psalms are said, by turns antiphons, by turns diverse readings, all of which are prolonged until morning. The mass, however, which is held on the Sabbath at the Anastasis, is done before the sun, that is, the oblation, so that at the hour when the sun begins to go forth, the mass at the Anastasis has been completed. Thus, therefore, the several weeks of the Quadragesimal season (Lent) are celebrated.

9. Quod autem dixi, maturius fit missa sabbato, id est ante solem, propterea fit, ut citius absoluant hi, quos dicunt hic ebdomadarios. Nam talis consuetudo est hic ieiuniorum in quadragesimis, ut hi, quos appellant ebdomadarios, id est qui faciunt septimanas, dominica die, quia hora quinta fit missa, ut manducent. Et quemadmodum prandiderint dominica die, iam non manducant nisi sabbato mane, mox communicauerint in Anastase.

9. But as I said, the Mass is done earlier on Saturday, that is, before the sun, and it is done for this reason: so that those whom they here call hebdomadaries may be more quickly dismissed. For such is the custom here of fastings in Lent, that those whom they call hebdomadaries, that is, those who “do the weeks,” on the Lord’s Day—because the Mass is held at the fifth hour—may eat. And once they have taken their midday meal on the Lord’s Day, they do not eat again until Saturday morning, as soon as they have communicated at the Anastasis.

Propter ipsos ergo, ut citius absoluant, ante sole fit missa in Anastase sabbato. Quod autem dixi, propter illos fit missa mane, non quod illi soli communicent, sed omnes communicant, qui uolunt eadem die in Anastase communicare.

Therefore on account of them, so that they may be finished more quickly, before the sun Mass is held in Anastase on Saturday. But as I said, on account of them Mass is held in the morning, not that they alone communicate, but all communicate who wish to communicate on the same day in Anastase.

XXVIII. 1. Ieiuniorum enim consuetudo hic talis est in quadragesimis, ut alii, quemadmodum manducauerint dominica die post missa, id est hora quinta aut sexta, iam non manducent per tota septimana nisi sabbato ueniente post missa Anastasis hi, qui faciunt ebdomadas.

28. 1. For the custom of fasts here in the Quadragesima (the Forty Days) is such, that some, once they have eaten on Sunday after the Mass, that is, at the fifth or sixth hour, no longer eat through the whole week, until Saturday comes, after the Mass of the Anastasis—these are they who perform the hebdomads.

2. Sabbato autem quod manducauerint mane, iam nec sera manducant, sed ad aliam diem, id est dominica, prandent post missa ecclesiae hora quinta uel plus et postea iam non manducant nisi sabbato ueniente, sicut superius dixi.

2. But on the Sabbath, having eaten in the morning, they no longer eat in the evening; rather, on another day, that is, on the Lord’s Day, they take luncheon after the mass of the church at the fifth hour or later, and thereafter they do not eat until the coming Sabbath, as I said above.

3. Consuetudo enim hic talis est, ut omnes, qui sunt, ut hic dicunt, aputactite, uiri uel feminae, non solum diebus quadragesimarum, sed et toto anno, qua manducant, semel in die manducant. Si qui autem sunt de ipsis aputactites, qui non possunt facere integras septimanas ieiuniorum, sicut superius diximus, in totis quadragesimis in medio quinta feria cenant. Qui autem nec hoc potest, biduanas facit per totas quadragesimas; qui autem nec ipsud, de sera ad seram manducant.

3. For the custom here is such that all who are, as they say here, aputactitae, men or women, not only on the days of Quadragesima, but even through the whole year, when they eat, they eat once in the day. But if there are any of those same aputactitae who cannot accomplish whole weeks of fasts, as we said above, through the whole Forty Days they dine midweek, on Thursday. But whoever cannot even do this, does two-day fasts throughout the whole Quadragesima; but whoever not even that, they eat from evening to evening.

4. Nemo autem exigit, quantum debeat facere, sed unusquisque ut potest id facit; nec ille laudatur, qui satis fecerit, nec ille uituperatur, qui minus. Talis est enim hic consuetudo. Esca autem eorum quadragesimarum diebus haec est, ut nec panem, qui delibari non potest, nec oleum gustent, nec aliquid, quod de arboribus est, sed tantum aqua et sorbitione modica de farina.

4. However, no one exacts how much he ought to do, but each person does that as he is able; nor is he praised who has done enough, nor is he vituperated who has done less. Such, indeed, is the custom here. But their food on the days of Quadragesima is this: that they taste neither bread, which cannot be anointed, nor oil, nor anything that is from trees, but only water and a small draught of gruel from flour.

Quadragesimarum sic fit, ut diximus.

The Forty Days is observed thus, as we have said.

XXIX. 1. Et completo earum septimanarum uigiliae in Anastase sunt de hora lucernarii sexta feria, qua de Syon uenitur cum psalmis, usque in mane sabbato, qua oblato fit in Anastase. Item secunda septimana et tertia et quarta et quinta et sexta similiter fiunt ut prima de quadragesimis.

29. 1. And the vigils of those weeks are in the Anastasis from the hour of the lucernarium on Friday, when they come from Sion with psalms, until morning on the Sabbath, when the oblation is made in the Anastasis. Likewise the second week and the third and the fourth and the fifth and the sixth are done similarly as the first of the Forty Days.

2. Septima autem septimana cum uenerit, id est quando iam due superant cum ipsa, ut pascha sit, singulis diebus omnia quidem sic aguntur sicut et ceteris septimanis quae trans- ierunt; tantummodo quod uigiliae, quae in iliis sex septimanis in Anastase factae sunt, septima autem septimana, id est sexta feria, in Syon fiunt uigiliae iuxta consuetudinem ea, qua in Anastase factae sunt per sex septimanas. Dicuntur autem totis uigiliis apti psalmi semper uel antiphonae tam loco quam diei.

2. But when the seventh week has come, that is, when, including itself, there yet remain two before Pascha, on each day all things are indeed 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 Friday, the vigils are held in Sion according to the same custom as that by which they were held in the Anastasis during the six weeks. Moreover, through the whole vigils suitable psalms or antiphons are always said, suited both to the place and to the day.

3. At ubi autem ceperit se mane facere sabbato illucescente, offeret episcopus et facit oblationem mane sabbato. Iam ut fiat missa, mittit uocem archidiaconus et dicit: 'Omnes hodie hora septima in Lazario parati simus'. Ac sic ergo cum ceperit se hora septima facere, omnes ad Lazarium ueniunt. Lazarium autem, id est Bethania, est forsitan secundo miliario a ciuitate.

3. But when it begins to make itself morning, with the Sabbath dawning, the bishop offers and makes the oblation on the Sabbath morning. Now, when the Mass is to be celebrated, the archdeacon gives out the call and says: 'Let us all today at the seventh hour be ready at the Lazarium'. And so, when it begins to be the seventh hour, all come to the Lazarium. Now the Lazarium, that is, Bethany, is perhaps at the second milestone from the city.

4. Euntibus autem de Ierusolima in Lazarium forsitan ad quingentos passus de eodem loco ecclesia est in strata in eo loco, in quo occurrit Domino Maria, soror Lazari. Ibi ergo cum uenerit episcopus, occurrent illi omnes monachi, et populus ibi ingreditur, dicitur unus ymnus et una antiphona et legitur ipse locus de euangelio, ubi occurrit soror Lazari Domino. Et sic facta oratione et benedictis omnibus inde iam usque ad Lazarium cum ymnis itur.

4. But as one goes from Jerusalem to the Lazarium, perhaps at five hundred paces from that same place, there is a church on the road at the spot where Mary, the sister of Lazarus, met the Lord. There, therefore, when the bishop has arrived, all the monks run to meet him, and the people enter there; one hymn and one antiphon are said, and that very passage from the Gospel is read, where the sister of Lazarus meets the Lord. And thus, prayer having been made and all having been blessed, from there one goes with hymns all the way to the Lazarium.

5. In Lazario autem cum uentum fuerit, ita se omnis multitudo colligit, ut non solum ipse locus, sed et campi omnes in giro pleni sint hominibus. Dicuntur ymni etiam et antiphonae apti ipsi diei et loco; similiter et lectiones apte diei, quaecumque leguntur. Iam autem, ut fiat missa, denuntiatur pascha, id est subit presbyter in altiori loco et leget illum locum, qui scriptus est in euangelio: Cum venisset, Iesus in Bethania ante sex dies paschae et cetera.

5. But when they have come to Lazarus, the whole multitude gathers, so that not only the place itself, but also all the fields around are filled with people. Hymns too and antiphons suitable to that very day and place are said; likewise the readings suited to the day, whatever are read. Then, moreover, for the Mass to be celebrated, the Pascha 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 into Bethany six days before the Pascha, and the rest.

Lecto ergo eo loco et annuntiata pascha fit missa.

Therefore, with that passage read and Pascha announced, the dismissal is made.

6. Propterea autem ea die hoc agitur, quoniam, sicut in euangelio scriptum est, ante sex dies paschae factum hoc fuisset in Bethania; de sabbato enim usque in quinta feria, qua post cena noctu comprehenditur Dominus, sex dies sunt. Reuertuntur ergo omnes ad ciuitatem rectus ad Anastase et fit lucernare iuxta consuetudinem.

6. Therefore, moreover, on that day this is done, because, as it is written in the Gospel, six days before Pascha this had been done in Bethany; for from the Sabbath up to Thursday, on which, after the supper, the Lord is apprehended by night, there are six days. Therefore all return to the city straight to the Anastasis, and lucernare takes place according to the custom.

XXX. 1. Alia ergo die, id est dominica, qua intratur in septimana paschale, quam hic appellant septimana maior, celebratis de pullorum cantu his, quae consuetudinis sunt in Anastase uel ad Crucem usque ad mane agi: die ergo dominica mane proceditur iuxta consuetudinem in ecclesia maiore, quae appellatur Martyrium. Propterea autem Martyrium appellatur, quia in Golgotha est, id est post Crucem, ubi Dominus passus est, et ideo Martyrio.

30. 1. On another day, that is, the Lord’s Day (Sunday), on which one enters into the Paschal week, which here they call the Greater Week, when, from the crowing of the cocks, those things which are of custom in the Anastasis or at the Cross to be done up to morning have been celebrated: on the Lord’s Day, therefore, in the morning, they proceed according to custom into the greater church, which is called the Martyrium. And it is called Martyrium for this reason, because it is on Golgotha, that is, beyond the Cross, where the Lord suffered, and therefore a Martyrium.

2. Cum ergo celebrata fuerint omnia iuxta consuetudinem in ecclesia maiore, et antequam fiat missa, mittet uocem archidiaconus et dicit primum: 'Ista septimana omne, id est die crastino, hora nona omnes ad Martyrium conueniamus, id est in ecclesia maiore'. Item mittet uocem alteram et dicet: 'Hodie omnes hora septima in Eleona parati simus'.

2. When therefore all things have been celebrated according to custom in the greater church, and before the Mass is done, the archdeacon will give out a call and says first: 'All this week, that is, tomorrow, at the ninth hour let us all assemble at the Martyrium, that is, in the greater church'. Likewise he will give out another call and will say: 'Today let us all be prepared at the seventh hour in the Eleona'.

3. Facta ergo missa in ecclesia maiore, id est ad Martyrium, deducitur episcopus cum ymnis ad Anastase, et ibi completis, quae consuetudo est diebus dominicis fieri in Anastase post missa Martyrii, et iam unusquisque hiens ad domum suam festinat manducare, ut hora inquoante septima omnes in ecclesia parati sint, quae est in Eleona, id est in monte oliueti, ubi est spelunca illa, in qua docebat Dominus.

3. Therefore, the Mass having been done in the greater church, that is, at the Martyrium, the bishop is led with hymns to the Anastasis; and there, when the things have been completed which by custom on Sundays are done in the Anastasis after the Mass of the Martyrium, now each person, going to his own house, hastens to eat, so that at the beginning of the seventh hour all may be ready in the church which is on Eleona, that is, on the Mount of Olives, where that cave is in which the Lord used to teach.

XXXI. 1. Hora ergo septima omnis populus ascendet in monte oliueti, id est in Eleona, in ecclesia; sedet episcopus, dicuntur ymni et antiphonae apte diei ipsi uel loco, lectiones etiam similiter. Et cum ceperit se facere hora nona, subitur cum ymnis in Inbomon, id est in eo loco, de quo ascendit Dominus in caelis, et ibi seditur; nam omnis populus semper praesente episcopo iubetur sedere, tantum quod diacones soli stant semper.

31. 1. At the seventh hour, therefore, all the people will go up on the Mount of Olives, that is, in Eleona, into the church; the bishop sits, hymns and antiphons fitting to the day itself or to the place are said, readings likewise. And when it begins to be the ninth hour, they go up with hymns to the Inbomon, that is, to that place from which the Lord ascended into the heavens, and there they sit; for all the people are always bidden to sit in the presence of the bishop, only that the deacons alone always stand.

Dicuntur et ibi ymni uel antiphonae aptae loco aut diei: similiter et lectiones interpositae et orationes.

Hymns or antiphons fitting to the place or to the day are said there as well: likewise interposed lections and orations.

2. Et iam cum coeperit esse hora undecima, legitur ille locus de euangelio, ubi infantes cum ramis uel palmis occurrerunt Domino dicentes: Benedictus, qui uenit in nomine Domini. Et statim leuat se episcopus et omnis populus, porro inde de summo monte Oliueti totum pedibus itur. Nam totus populus ante ipsum cum ymnis uel antiphonis respondentes semper: Benedictus, qui uenit in nomine Domini.

2. And already when it has begun to be the eleventh hour, that passage from the Gospel is read where the children, with branches or palms, went to meet the Lord, saying: Blessed is he who comes in the name of the Lord. And immediately the bishop and all the people rise, and then from there, from the top of the Mount of Olives, the whole way is taken on foot. For all the people go before him with hymns or antiphons, always responding: Blessed is he who comes in the name of the Lord.

3. Et quotquot sunt infantes in hisdem locis, usque etiam qui pedibus ambulare non possunt, quia teneri sunt, in collo illos parentes sui tenent, omnes ramos tenentes alii palmarum, alii oliuarum; et sic deducetur episcopus in eo typo, quo tunc Dominus deductus est.

3. And as many infants as there are in these same places, even those who cannot walk on their feet, because they are tender, their parents hold them on their necks, all holding branches, some of palms, others of olives; and thus the bishop will be led down in that type in which then the Lord was led down.

4. Et de summo monte usque ad ciuitatem et inde ad Anastase per totam ciuitatem totum pedibus omnes, sed et si quae matrone sunt aut si qui domini, sic deducunt episcopum respondentes et sic lente et lente, ne lassetur populus, porro iam sera peruenitur ad Anastase. Ubi cum uentum fuerit, quamlibet sero sit, tamen fit lucernare, fit denuo oratio ad Crucem et dimittitur populus.

4. And from the summit of the mount down to the city, and from there to the Anastasis through the whole city, all entirely on foot, everyone, and even if there are matrons or men of rank, thus they lead the bishop, making responses, and thus slowly and slowly, lest the people be wearied; moreover, it is already late when they arrive at the Anastasis. When it has been come there, although it be late, nevertheless the lamp-lighting is performed, again a prayer is made at the Cross, and the people are dismissed.

XXXII. 1. Item alia die, id est secunda feria, aguntur, quae consuetudinis sunt de pullo primo agi usque ad mane ad Anastase, similiter et ad tertia et ad sexta aguntur ea, quae totis quadragesimis. Ad nona autem omnes in ecclesia maiore, id est ad Martyrium, colligent se et ibi usque ad horam primam noctis semper ymni et antiphonae dicuntur; lectiones etiam aptae diei et loco leguntur; interpositae semper orationes.

32. 1. Likewise on another day, that is on the second feria (Monday), the things which are customary are performed from the first cockcrow up to morning at the Anastasis; similarly at the Third and at the Sixth are done those things which during the whole Quadragesima. But at the Ninth all gather in the greater church, that is at the Martyrium, and there until the first hour of the night hymns and antiphons are always said; readings also, suitable to the day and the place, are read; prayers are always interposed.

2. Lucernarium etiam agitur ibi, cum ceperit hora esse; sic est ergo, ut nocte etiam fiat missa ad Martyrium. Ubi cum factum fuerit missa, inde cum ymnis ad Anastase ducitur episcopus. In quo autem ingressus fuerit in Anastase, dicitur unus ymnus, fit oratio, benedicuntur cathecumini, item fideles, et fit missa.

2. The Lucernarium is also held there, when the hour has begun; thus it is, therefore, that by night a Mass is also held at the Martyrium. When the Mass has been done there, from there, with hymns, the bishop is led to the Anastasis. But when he has entered into the Anastasis, one hymn is said, a prayer is made, the catechumens are blessed, likewise the faithful, and the Mass is done.

XXXIII. 1. Item tertia feria similiter omnia fiunt sicut secunda feria. Illud solum additur tertia feria, quod nocte sera, posteaquam missa facta fuerit ad Martyrium et itum fuerit ad Anastase et denuo in Anastase missa facta fuerit, omnes illa hora noctu uadent in ecclesia, quae est in monte Eleona.

33. 1. Likewise on Tuesday all things are done just as on Monday. Only this is added on Tuesday: that late at night, after the missa has been done at the Martyrium and one has gone to the Anastasis and the missa has again been done in the Anastasis, at that hour by night all go to the church which is on Mount Eleona.

2. In qua ecclesia cum uentum fuerit, intrat episcopus intra spelunca, in qua spelunca solebat Dominus docere discipulos, et accipit codicem euangelii, et stans ipse episcopus leget uerba Domini, quae scripta sunt in euangelio in cata Matheo, id est ubi dicit: Videte, ne quis uos seducat. Et omnem ipsam allocutionem perleget episcopus. At ubi autem illa perlegerit, fit oratio, benedicuntur cathecumini, item et fideles, fit missa et reuertuntur a monte unusquisque ad domum suam satis sera iam nocte.

2. When it has been come to that church, the bishop enters into the cave, in which cave the Lord used to teach the disciples, and he takes the codex 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 deceive you.” And the bishop reads through that whole allocution. But when he has read through that, a prayer is made, the catechumens are blessed, likewise also the faithful; the dismissal is made, and they return from the mount, each to his own home, quite late now at night.

XXXIV. Item quarta feria aguntur omnia per tota die a pullo primo sicut secunda feria et tertia feria, sed posteaquam missa facta fuerit nocte ad Martyrium et deductus fuerit episcopus cum ymnis ad Anastase, statim intrat episcopus in spelunca, quae est in Anastase, et stat intra cancellos; presbyter autem ante cancellum stat et accipit euangelium et legit illum locum, ubi Iudas Scariothes hiuit ad Iudeos, definiuit, quid ei darent, ut traderet Dominum. Qui locus at ubi lectus fuerit, tantus rugitus et mugitus est totius populi, ut nullus sit, qui moueri non possit in lacrimis in ea hora.

34. Likewise on the fourth feria (Wednesday) all things are performed through the whole day from the first cockcrow, just as on the second feria (Monday) and the third feria (Tuesday); but after the dismissal has been made at night at the Martyrium and the bishop has been led down with hymns to the Anastasis, immediately the bishop enters into the cave which is in the Anastasis, and stands within the chancel-rails; but the presbyter stands before the chancel-rail and takes the Gospel and reads that passage where Judas Iscariot went to the Jews, and determined what they would give him, that he might betray the Lord. And when that passage has been read, so great a roaring and bellowing of the whole people arises that there is no one who can fail to be moved in tears at that hour.

Postmodum fit oratio, benedicuntur cathecumini, postmodum fideles, et fit missa.

Afterwards an oration is made, the catechumens are blessed, afterwards the faithful, and the dismissal is made.

XXXV. 1. Item quinta feria aguntur ea de pullo primo, quae consuetudinis est usque ad mane ad Anastase; similiter ad tertia et ad sexta. Octaua autem hora iuxta consuetudinem ad Martyrium colliget se omnis populus, propterea autem temporius quam ceteris diebus, quia citius missa fieri necesse est.

35. 1. Likewise on Thursday the things are done from first cockcrow that are customary up to morning at the Anastasis; similarly at the third and at the sixth. But at the eighth hour, according to custom, all the people will gather at the Martyrium, and for this reason earlier than on the other days, because it is necessary for the dismissal to be made sooner.

Itaque ergo collecto omni populo aguntur, quae agenda sunt; fit ipsa die oblatio ad Martyrium et facitur missa hora forsitan decima ibidem. Antea autem quam fiat missa, mittet uocem archidiaconus et dicet: 'Hora prima noctis omnes in ecclesia, quae est in Eleona, conueniamus, quoniam maximus labor nobis instat hodie nocte ista'.

And so, then, with all the people gathered, the things that must be done are carried out; on that very day the oblation is made at the Martyrium, and the dismissal takes place there perhaps at the tenth hour. But before the dismissal is made, the archdeacon will raise his voice and say: 'At the first hour of the night let us all gather in the church which is on the Eleona, since the greatest labor presses upon us today, on this night'.

2. Facta ergo missa Martyrii uenitur post Crucem, dicitur ibi unus ymnus tantum, fit oratio et offeret episcopus ibi oblationem et communicant omnes. Excepta enim ipsa die una per totum annum nunquam offeritur post Crucem nisi ipsa die tantum. Facta ergo et ibi missa itur ad Anastase, fit oratio, benedicuntur iuxta consuetudinem cathecumini et sic fideles et fit missa.

2. Therefore, the dismissal at the Martyrium having been made, one comes to the place behind the Cross; one hymn only is said there, a prayer is made, and the bishop offers the oblation there, and all communicate. For except on that one day, through the whole year, it is never offered behind the Cross save on that day alone. Therefore, the dismissal having been made there also, they go to the Anastasis; a prayer is made, the catechumens are blessed according to the custom, and so too the faithful, and the dismissal is made.

Et sic unusquisque festinat reuerti in domum suam, ut manducet, quia statim ut manducauerint, omnes uadent in Eleona in ecclesia ea, in qua est spelunca, in qua ipsa die Dominus cum apostolis fuit.

And so each one hastens to revert to his house to eat, because immediately when they have eaten, all will go to Eleona, to that church in which is the cave, in which on that very day the Lord was with the apostles.

3. Et ibi usque ad hora noctis forsitan quinta semper aut ymni aut antiphonae apte diei et loco, similiter et lectiones dicuntur; interpositae orationes fiunt; loca etiam ea de euangelio leguntur, in quibus Dominus allocutus est discipulos eadem die sedens in eadem spelunca, quae in ipsa ecclesia est.

3. And there up to perhaps the fifth hour of the night there are always either hymns or antiphons apt to the day and the place; likewise readings are said; interposed prayers are made; passages also from the Gospel are read, in which the Lord addressed the disciples on that same day, sitting in the same cave which is in that very church.

4. Et inde iam hora noctis forsitan sexta itur susu in Imbomon cum ymnis in eo loco, unde ascendit Dominus in caelis. Et ibi denuo similiter lectiones et ymni et antiphonae aptae diei dicuntur; orationes etiam ipsae quecumque fiunt, quas dicet episcopus, semper et diei et loco aptas dicet.

4. And from there, now at perhaps the sixth hour of the night, they go up upwards to the Imbomon with hymns, to that place whence the Lord ascended into the heavens. And there again likewise readings and hymns and antiphons apt to the day are said; the prayers too, whatever are made, which the bishop will say, he will always say apt both to the day and to the place.

XXXVI. 1. Ac sic ergo cum ceperit esse pullorum cantus, descenditur de Imbomon cum ymnis et acceditur eodem loco, ubi orauit Dominus, sicut scriptum est in euangelio: Et accessit quantum iactum lapidis et orauit et cetera. In eo enim loco ecclesia est elegans.

36. 1. And so thus, when the cockcrow has begun, one descends from the Imbomon with hymns and proceeds to the same place where the Lord prayed, as it is written in the Gospel: 'And he went about a stone’s throw and prayed,' and the rest. For in that place there is an elegant church.

Ingreditur ibi episcopus et omnis populus, dicitur ibi oratio apta loco et diei, dicitur etiam unus ymnus aptus et legitur ipse locus de euangelio, ubi dixit discipulis suis: Vigilate, ne intretis in temptationem. Et omnis ipse locus perlegitur ibi et fit denuo oratio.

The bishop enters there, and all the people; an oration apt to the place and to the day is said there, and one hymn apt is also said, and the very passage from the Gospel is read, where he said to his disciples: “Keep watch, lest you enter into temptation.” And that whole passage is read through there, and an oration is made anew.

2. Et iam inde cum ymnis usque ad minimus infans in Gessamani pedibus cum episcopo descendent, ubi prae iam magna turba multitudinis et fatigati de uigiliis et ieiuniis cotidianis lassi, quia tam magnum montem necesse habent descendere, lente et lente cum ymnis uenitur in Gessamani. Candelae autem ecclesiasticae super ducente paratae sunt propter lumen omni populo.

2. And already from there, with hymns, even to the smallest infant, they go down on foot with the bishop into Gethsemane, where, on account of the already great crowd of the multitude and wearied from the vigils and daily fastings, since they must descend so great a mountain, slowly and slowly with hymns they come into Gethsemane. Moreover, church candles are prepared to go before, for light for all the people.

3. Cum ergo peruentum fuerit in Gessamani, fit primum oratio apta, sic dicitur ymnus; item legitur ille locus de euangelio, ubi comprehensus est Dominus. Qui locus ad quod lectus fuerit, tantus rugitus et mugitus totius populi est cum fietu, ut forsitan porro ad ciuitatem gemitus populi omnis auditus sit. Et iam ex illa hora hitur ad ciuitatem pedibus cum ymnis, peruenitur ad portam ea hora, qua incipit quasi homo hominem cognoscere; inde totum per mediam ciuitatem omnes usque ad unum, maiores atque minores, diuites, pauperes, toti ibi parati, specialiter illa die nullus recedit a uigiliis usque in mane.

3. When therefore they have come into Gethsemane, first an apt oration is made, thus a hymn is said; likewise that passage from the Gospel is read in which the Lord was apprehended. Which passage, when it has been read, so great a roaring and bellowing of the whole people arises with weeping, that perhaps farther off in the city the groaning of all the people may be heard. And from that very hour it is gone to the city on foot with hymns; they arrive at the gate at that hour when, as it were, a man begins to recognize a man; thence all through the middle of the city, all to a man, greater and lesser, rich, poor, all prepared there, especially on that day no one withdraws from the vigils until morning.

Sic deducitur episcopus a Gessemani usque ad portam et inde per totam ciuitate usque ad Crucem.

Thus the bishop is led from Gethsemane up to the gate, and thence through the whole city up to the Cross.

4. Ante Crucem autem at ubi uentum fuerit, iam lux quasi clara incipit esse. Ibi denuo legitur ille locus de euangelio, ubi adducitur Dominus ad Pilatum, et omnia, quaecumque scripta sunt Pilatum ad Dominum dixisse aut ad Iudeos, totum legitur.

4. But before the Cross, however, when they have arrived, already the light begins to be as it were bright. There again that passage from the Gospel is read, where the Lord is led to Pilate, and everything whatsoever has been written that Pilate said to the Lord or to the Jews, the whole is read.

5. Postmodum autem alloquitur episcopus populum confortans eos, quoniam et tota nocte laborauerint et adhuc laboraturi sint ipsa die, ut non lassentur, sed habeant spem in Deo, qui eis pro eo labore maiorem mercedem redditurus sit. Et sic confortans eos, ut potest ipse, alloquens dicit eis: 'Ite interim nunc unusquisque ad domumcellas uestras, sedete uobis et modico, et ad horam prope secundam diei omnes parati estote hic, ut de ea hora usque ad sextam sanctum lignum crucis possitis uidere ad salutem sibi unusquisque nostrum credens profuturum. De hora enim sexta denuo necesse habemus hic omnes conuenire in isto loco, id est ante Crucem, ut lectionibus et orationibus usque ad noctem operam demus'.

5. Afterwards, however, the bishop addresses the people, strengthening them, since they have toiled all night and are still to toil on that very day, that they may not grow weary, but may have hope in God, who is going to render to them a greater recompense for that labor. And thus strengthening them, as he can, speaking he says to them: 'Go meanwhile now, each of you, to your little dwellings; sit yourselves down and rest a little, and at about the second hour of the day be all ready here, so that from that hour up to the sixth you may be able to see the holy wood of the Cross, believing that it will profit each one of us unto salvation. For from the sixth hour we must again all gather here in this place, that is, before the Cross, that we may give our attention to readings and prayers until night'.

XXXVII. 1. Post hoc ergo missa facta de Cruce, id est antequam sol procedat, statim unusquisque animosi uadent in Syon orare ad columnam illam, ad quem flagellatus est Dominus. Inde reuersi sedent modice in domibus suis et statim toti parati sunt.

37. 1. After this, therefore, the dismissal having been made from the Cross, that is, before the sun goes forth, at once each one, spirited, goes to Sion to pray at that column at which the Lord was flagellated. Thence, having returned, they sit a little in their homes, and immediately all are ready.

Et sic ponitur cathedra episcopo in Golgotha post Crucem, quae stat nunc; residet episcopus in cathedra; ponitur ante eum mensa sublinteata; stant in giro mensa diacones et affertur loculus argenteus deauratus, in quo est lignum sanctum crucis, aperitur et profertur, ponitur in mensa tam lignum crucis quam titulus.

And so a cathedra is placed for the bishop on Golgotha behind the Cross, which stands now; the bishop sits on the cathedra; a linen-covered table is set before him; the deacons stand around the table, and a gilded silver 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 titulus are placed on the table.

2. Cum ergo positum fuerit in mensa, episcopus sedens de manibus suis summitates de ligno sancto premet, diacones autem, qui in giro stant, custodent. Hoc autem propterea sic custoditur, quia consuetudo est, ut unus et unus omnis populus ueniens, tam fideles quam cathecumini, acclinantes se ad mensam osculentur sanctum lignum et pertranseant. Et quoniam nescio quando dicitur quidam fixisse morsum et furasse de sancto ligno, ideo nunc a diaconibus, qui in giro stant, sic custoditur, ne qui ueniens audeat denuo sic facere.

2. Therefore when it has been placed on the table, the bishop, sitting, will press with his own hands the extremities of the holy wood, but the deacons, who stand around in a circle, will keep watch. Now this is guarded thus for the reason that it is the custom that all the people, coming one by one, both the faithful and the catechumens, bowing themselves toward the table, kiss the holy wood and pass on. And since it is said that at some time someone fixed a bite and stole from the holy wood—therefore now it is guarded thus by the deacons who stand around, lest anyone coming dare to do so again.

3. Ac sic ergo omnis populus transit unus et unus toti acclinantes se, primum de fronte, sic de oculis tangentes crucem et titulum, et sic osculantes crucem pertranseunt, manum autem nemo mittit ad tangendum. At ubi autem osculati fuerint crucem, pertransierint, stat diaconus, tenet anulum Salomonis et cornu illud, de quo reges unguebantur. Osculantur et cornu, attendunt et anulum [........] minus secunda [........] usque ad horam sextam omnis populus transit, per unum ostium intrans, per alterum [per alterum] perexiens, quoniam hoc in eo loco fit, in quo pridie, id est quinta feria, oblatio facta est.

3. And thus, then, all the people pass, one by one, bowing themselves wholly, first from the forehead, thus from the eyes, touching the cross and the titulus, and so, kissing the cross, they pass through; but no one puts forth a hand to touch. But when they have kissed the cross and have passed through, a deacon stands, holding the ring of Solomon and that horn with which the kings were anointed. They kiss the horn as well, and give attention also to the ring [........] less the second [........] up to the sixth hour, all the people pass, entering through one doorway, going out through the other [through the other], since this is done in that place in which on the previous day, that is Thursday, the oblation was made.

4. At ubi autem sexta hora se fecerit, sic itur ante Crucem, siue pluuia siue estus sit, quia ipse locus subdiuanus est, id est quasi atrium ualde grandem et pulchrum satis, quod est inter Cruce et Anastase. Ibi ergo omnis populus se colliget, ita ut nec aperiri possit.

4. But when the sixth hour has come, thus they go before the Cross, whether there be rain or heat, because the place itself is under the open sky, that is, as it were a very grand and quite beautiful atrium, which is between the Cross and the Anastasis. There, then, all the people gather, such that it cannot even be opened.

5. Episcopo autem cathedra ponitur ante Cruce, et de sexta usque ad nona aliud nichil fit nisi leguntur lectiones sic: id est ita legitur primum de psalmis, ubicumque de passione dixit; legitur et de apostolo siue de epistolis apostolorum uel de actionibus, ubicumque de passione Domini dixerunt: nec non et de euangeliis leguntur loca, ubi patitur; item legitur de prophetis, ubi passurum Dominum dixerunt; item legitur de euangeliis, ubi passionem dicit.

5. But for the bishop a cathedra is set before the Cross, and from the sixth up to the ninth hour nothing else is done except that readings are read thus: that is, first it is read from the psalms, wherever it has spoken of the Passion; it is read also from the Apostle, whether from the epistles of the apostles or from the Acts, wherever they have spoken of the Passion of the Lord: and likewise from the Gospels passages are read, where he suffers; likewise it is read from the prophets, where they said that the Lord would suffer; likewise it is read from the Gospels, where it speaks of the Passion.

6. Ac sic ab hora sexta usque ad horam nonam semper sic leguntur lectiones aut dicuntur ymni, ut ostendatur omni populo, quia, quicquid dixerunt prophetae futurum de passione Domini, ostendatur tam per euangelia quam etiam per apostolorum scripturas factum esse. Et sic per illas tres horas docetur populus omnis nichil factum esse, quod non prius dictum sit, et nichil dictum esse, quod non totum completum sit. Semper autem interponuntur orationes, quae orationes et ipsae apte diei sunt.

6. And so from the sixth hour to the ninth hour readings are always thus read or hymns are said, so that it may be shown to all the people that whatever the prophets said was to be concerning the Passion of the Lord is shown to have been done both through the gospels and also through the scriptures of the apostles. And thus through those three hours all the people are taught that nothing was done which had not first been said, and nothing was said which has not been wholly fulfilled. Prayers, moreover, are always interposed, which prayers are themselves apt to the day.

7. Ad singulas autem lectiones et orationes tantus affectus et gemitus totius populi est, ut mirum sit; nam nullus est neque maior neque minor, qui non illa die illis tribus horis tantum ploret, quantum nec extimari potest, Dominum pro nobis ea passum fuisse. Post hoc cum coeperit se iam hora nona facere, legitur iam ille locus de euangelio cata Iohannem, ubi reddidit spiritum; quo lecto iam fit oratio et missa.

7. But at each reading and prayer, such emotion and groaning of the whole people take place that it is a marvel; for there is no one, neither greater nor lesser, who on that day, during those three hours, does not weep as much as cannot even be estimated, that the Lord suffered these things for us. After this, when it has already begun to become the ninth hour, that passage from the Gospel according to John is read, where he rendered the spirit; when this has been read, a prayer is made and the dismissal.

8. At ubi autem missa facta fuerit de ante Cruce, statim omnes in ecclesia maiore ad Martyrium [procedunt et] aguntur ea, quae per ipsas septimana de hora nona, qua ad Martyrium conuenitur, consueuerunt agi usque ad sero per ipsa septimana. Missa autem facta de Martyrium uenitur ad Anastase. Et ibi cum uentum fuerit, legitur ille locus de euangelio, ubi petit corpus Domini Ioseph a Pilato, ponet illud in sepulcro nouo.

8. But when the dismissal has been made from before the Cross, at once all proceed into the greater church at the Martyrium, and the things are performed which, on those very days of the week, from the ninth hour—at which they assemble at the Martyrium—are accustomed to be done until late, throughout that very week. But when the dismissal has been made, from the Martyrium they come to the Anastasis. And there, when they have arrived, that passage from the Gospel is read, where Joseph asks from Pilate for the Lord’s body, and he places it in a new sepulcher.

Hoc autem lecto fit oratio, benedicuntur cathecumini, sic [fideles ac sic] fit missa.

But when this has been read, a prayer is made, the catechumens are blessed; thus [the faithful, and thus] the dismissal is made.

9. Ipsa autem die non mittitur uox, ut peruigiletur ad Anastase, quoniam scit populum fatigatum esse; sed consuetudo est, ut peruigiletur ibi. Ac sic qui uult de populo, immo qui possunt, uigilant; qui autem non possunt, non uigilant ibi usque in mane, clerici autem uigilant ibi, id est qui aut fortiores sunt aut iuueniores; et tota nocte dicuntur ibi ymni et antiphonae usque ad mane. Maxima autem turba peruigilant alii de sera, alii de media nocte, qui ut possunt.

9. On that very day a proclamation is not sent, that a vigil be kept at the Anastasis, since it is known that the people are fatigued; but it is the custom that a vigil be kept there. And so whoever of the people wishes—nay, rather, those who are able—keep vigil; but those who are not able do not keep vigil there until morning; the clerics, however, keep vigil there, that is, those who are either stronger or younger; and throughout the whole night hymns and antiphons are said there until morning. But a very great crowd keep vigil, some from evening, others from the middle of the night, as they are able.

XXXVIII. 1. Sabbato autem alia die iuxta consuetudinem fit ad tertia, item fit ad sexta; ad nonam autem iam non fit sabbato, sed parantur uigiliae paschales in ecclesia maiore, id est in Martyrium. Uigiliae autem paschales sic fiunt, quemadmodum ad nos; hoc solum hic amplius fit, quod infantes, cum baptidiati fuerint et uestiti, quemadmodum exient de fonte, simul cum episcopo primum ad Anastase ducuntur.

38. 1. On Saturday, moreover, as on the other days, according to custom it is held at the third hour, likewise it is held at the sixth; at the ninth, however, it is no longer held on Saturday, but the Paschal vigils are prepared in the greater church, that is, in the Martyrium. The Paschal vigils are conducted just as among us; this alone is done here in addition, that the infants, when they have been baptized and clothed, just as they come out of the font, are led first, together with the bishop, to the Anastasis.

2. Intrat episcopus intro cancellos Anastasis, dicutur unus ymnus, et sic facit orationem episcopus pro eis, et sic uenit ad ecclesiam maiorem cum eis, ubi iuxta consuetudinem omnis populus uigilat. Aguntur ibi, quae consuetudinis est etiam et aput nos, et facta oblatione fit missa. Et post facta missa uigiliarum in ecclesia maiore statim cum ymnis uenitur ad Anastase et ibi denuo legitur ille locus euangelii resurrectionis, fit oratio et denuo ibi offeret episcopus; sed totum ad momentum fit propter populum, ne diutius tardetur, et sic iam dimittetur populus.

2. The bishop enters within the rails of the Anastasis, one hymn is said, and so the bishop makes a prayer for them, and so he comes to the greater church with them, where, according to custom, all the people keep vigil. The things are done there which are of custom also among us, and, the oblation having been made, the mass is celebrated. And after the mass of the vigils has been done in the greater church, immediately with hymns they come to the Anastasis and there anew that passage of the Gospel of the Resurrection is read, a prayer is made and there anew the bishop offers; but all is done for a moment on account of the people, lest there be a longer delay, and thus now the people are dismissed.

Ea autem hora fit missa uigiliarum ipsa die, qua hora et aput nos.

But at that hour the Mass of the vigils is held on that very day, at the same hour as also among us.

XXXIX. 1. Octo autem illi dies paschales sic attenduntur, quemadmodum et ad nos, et ordine suo fiunt missae per octo dies paschales, sicut et ubique fit per pascha usque ad octauas. Hic autem ipse ornatus est et ipsa compositio et per octo dies paschae, quae et per epiphania, tam in ecclesia maiore quam ad Anastase aut ad Crucem uel in Eleona, sed et in Bethleem nec non etiam in Lazariu uel ubique, quia dies paschales sunt.

39. 1. Those eight Paschal days are observed in this way, just as also among us; and in their own order Masses are celebrated throughout the eight Paschal days, as likewise everywhere is done through Pascha up to the Octave. Here, moreover, the very same adornment and the same arrangement obtain also through the eight days of Pascha, as also at Epiphany, both in the greater church and at the Anastasis or at the Cross or on the Eleona, and also in Bethlehem and likewise at the Lazarium, indeed everywhere, because they are Paschal days.

2. Proceditur autem ipsa die dominica prima in ecclesia maiore, id est ad Martyrium, et secunda feria et tertia feria, ubi ita tamen ut semper missa facta de Martyrio ad Anastase ueniatur cum ymnis. Quarta feria autem in Eleona proceditur, quinta feria ad Anastase, sexta feria in Syon, sabbato ante Cruce, dominica autem die, id est octauis, denuo in ecclesia maiore, id est ad Martyrium.

2. However, on that very first Sunday the procession is made in the greater church, that is, at the Martyrium; and on Monday and Tuesday, where, however, it is arranged thus: that, the mass having been performed at the Martyrium, one always comes with hymns to the Anastasis. But on Wednesday the procession is made on the Eleona; on Thursday, at the Anastasis; on Friday, in Sion; on Saturday, before the Cross; and on the Lord’s day, that is, the Octave, again in the greater church, that is, at the Martyrium.

3. Ipsis autem octo diebus paschalibus cotidie post prandium episcopus cum omni clero et omnibus infantibus, id est qui baptidiati fuerint, et omnibus, qui aputactitae sunt uiri ac feminae, nec non etiam et de plebe quanti uolunt, in Eleona ascendent. Dicuntur ymni, fiunt orationes tam in ecclesia, quae in Eleona est, in qua est spelunca, in qua docebat Iesus discipulos, tam etiam in Imbomon, id est in eo loco, de quo Dominus ascendit in caelis.

3. But on the very eight Paschal days, every day after the midday meal the bishop with all the clergy and all the infants, that is, those who have been baptized, and all who are apotactites, men and women, and likewise also from the plebs as many as wish, go up into the Eleona. Hymns are sung, prayers are made both in the church which is on the Eleona, in which is the cave in which Jesus used to teach the disciples, and also on the Imbomon, that is, in that place from which the Lord ascended into the heavens.

4. Et posteaquam dicti fuerint psalmi et oratio facta fuerit, inde usque ad Anastase cum ymnis descenditur hora lucernae: hoc per totos octo dies fit. Sane dominica die per pascha post missa lucernarii, id est de Anastase, omnis populus episcopum cum ymnis in Syon ducet.

4. And after the psalms shall have been said and the oration made, from there down to the Anastase they go with hymns at the lamp-hour: this is done through the whole eight days. But on the Lord’s Day at Pascha, after the Mass of the lucernarium, that is, from the Anastase, all the people will lead the bishop with hymns into Syon.

5. Ubi cum uentum fuerit, dicuntur ymni apti diei et loco, fit oratio et legitur ille locus de euangelio, ubi eadem die Dominus in eodem loco, ubi ipsa ecclesia nunc in Syon est, clausis ostiis ingressus est discipulis, id est quando tunc unus ex discipulis ibi non erat, id est Thomas, qua reuersus est et dicentibus ei aliis apostolis, quia Dominum uidissent, ille dixit: Non credo, nisi uidero. Hoc lecto fit denuo oratio, benedicuntur cathecumini, item fideles, et reuertuntur unusquisque ad domum suam sera hora forsitan noctis secunda.

5. Where, when it has been reached, hymns fitting to the day and place are said, a prayer is made, and that passage from the Gospel is read, where on the same day the Lord, in that same place where the church itself now is in Zion, entered to the disciples, the doors being shut; that is, when then one of the disciples was not there, that is, Thomas, who, on returning, and with the other apostles saying to him that they had seen the Lord, said: “I will not believe unless I see.” This read, a prayer is made anew, the catechumens are blessed, likewise the faithful, and each returns to his own house at a late hour, perhaps the second hour of the night.

XL. 1. Item octauis paschae, id est die dominica, statim post sexta omnis populus cum episcopo ad Eleona ascendit; primum in ecclesia, quae ibi est, aliquandiu sedetur; dicuntur ymni, dicuntur antiphonae aptae diei et loco, fiunt orationes similiter aptae diei et loco. Denuo inde cum ymnis itur in Imbomon susu, similiter et ibi ea aguntur, quae et illic. Et cum ceperit hora esse, iam omnis populus et omnes aputactite deducunt episcopum cum ymnis usque ad Anastase.

40. 1. Likewise on the octave of Easter, that is on Sunday, immediately after the sixth hour all the people go up with the bishop to Eleona; first, in the church which is there, they sit for a while; hymns are said, antiphons apt to the day and to the place are said, prayers likewise apt to the day and to the place are made. Again from there with hymns they go up to the Imbomon, similarly, and there the same things are done as there. And when it has begun to be the hour, now all the people and all the apotactites escort the bishop with hymns as far as the Anastasis.

Ea autem hora peruenitur ad Anastase, qua lucernarium fieri solet.

At that hour they arrive at the Anastasis, when the lucernarium is usually performed.

2. Fit ergo lucernarium tam ad Anastase quam ad Crucem, et inde omnis populus usque ad unum cum ymnis ducunt episcopum usque ad Syon. Ubi cum uentum fuerit, similiter dicuntur ymni apti loco et diei, legitur denuo et ille locus de euangelio, ubi octauis paschae ingressus est Dominus, ubi erant discipuli, et arguet Thomam, quare incredulus fuisset. Et tunc omnis ipsa lectio perlegitur; postmodum fit oratio; benedictis cathecuminis quam fidelibus iuxta consuetudinem reuertuntur unusquisque ad domum suam similiter ut die dominica paschae hora noctis secunda.

2. Therefore the lucernarium is made both at the Anastase and at the Cross, and from there all the people, to a man, lead the bishop with hymns as far as Sion. When they have arrived there, similarly hymns fitting to the place and to the day are said; and that passage from the Gospel is read again, where, on the Octave of Pascha, the Lord entered where the disciples were, and he reproves Thomas because he had been incredulous. And then that whole reading is read through; afterward a prayer is made; the catechumens as well as the faithful having been blessed according to custom, each returns to his own home, likewise as on the Lord’s day of Pascha, at the second hour of the night.

XLI. A pascha autem usque ad quinquagesima, id est pentecosten, hic penitus nemo ieiunat, nec ipsi aputactitae qui sunt. Nam semper ipsos dies sicut toto anno ita ad Anastase de pullo primo usque ad mane consuetudinaria aguntur, similiter et ad sexta et ad lucernare.

41. From Pascha, however, up to the Fiftieth, that is, Pentecost, here absolutely no one fasts, not even the Apotactitae who are [here]. For always on those days, just as through the whole year, so at the Anastasis from the first cockcrow until morning the customary things are carried out, similarly both at the Sixth [hour] and at the lucernare.

Dominicis autem diebus semper in Martyrio, id est in ecclesia maiore, proceditur iuxta consuetudinem et inde itur ad Anastase cum ymnis. Quarta feria autem et sexta feria, quoniam ipsis diebus penitus nemo ieiunat, in Syon proceditur, sed mane; fit missa ordine suo.

But on the Lord’s days, there is always a procession in the Martyrium, that is, in the greater church, according to custom, and from there it goes to the Anastasis with hymns. But on Wednesday and on Friday, since on those very days absolutely no one fasts, the procession is made in Sion, but in the morning; the dismissal is done in its own order.

XLII. Die autem quadragesimarum post pascha, id est quinta feria, pridie omnes post sexta, id est quarta feria, in Bethleem uadunt propter uigilias celebrandas. Fiunt autem uigiliae in ecclesia in Bethleem, in qua ecclesia spelunca est, ubi natus est Dominus.

42. But on the fortieth day after Pascha, that is, on Thursday, on the day before, after Sext, that is, on Wednesday, all go to Bethlehem for the purpose of celebrating the vigils. And the vigils are held in the church in Bethlehem, in which church the cave is, where the Lord was born.

Alia die autem, id est quinta feria quadragesimarum, celebratur missa ordine suo, ita ut et presbyteri et episcopus praedicent dicentes apte diei et loco; et postmodum sera reuertuntur unusquisque in Ierusolima.

On another day, that is the Thursday of the Forty Days (Lent), the Mass is celebrated in its order, such that both the presbyters and the bishop preach, speaking suitably to the day and to the place; and afterward, late, each returns to Jerusalem.

XLIII. 1. Quinquagesimarum autem die, id est dominica, qua die maximus labor est populo, aguntur omnia sic de pullo quidem primo iuxta consuetudinem: uigilatur in Anastase, ut legat episcopus locum illum euangelii, qui semper dominica die legitur, id est resurrectionem Domini; et postmodum sic ea aguntur in Anastase, quae consuetudinaria sunt, sicut toto anno.

43. 1. But on the day of the Quinquagesimae, that is, the Lord’s day, on which day the greatest labor is for the people, all things are done thus: indeed at the first cockcrow according to custom: a vigil is kept in the Anastasis, so that the bishop reads that place of the Gospel which is always read on the Lord’s day, that is, the Resurrection of the Lord; and thereafter in the Anastasis those things are done which are customary, just as through the whole year.

2. Cum autem mane factum fuerit, procedit omnis populus in ecclesia maiore, id est ad Martyrium, aguntur etiam omnia, quae consuetudinaria sunt agi; praedicant presbyteri, postmodum episcopus, aguntur omnia legitima, id est offertur iuxta consuetudinem, qua dominica die consueuit fieri; sed eadem adceleratur missa in Martyrium, ut ante hora tertia fiat. Quemadmodum enim missa facta fuerit ad Martyrium, omnis populus usque ad unum cum ymnis ducent episcopum in Syon, sed hora tertia plena in Syon sint.

2. But when morning has come, all the people proceed into the greater church, that is, to the Martyrium; all the things that are customary to be done are also done: the presbyters preach, afterward the bishop; all the legitimate things are performed, that is, the offering is made according to the custom which is wont to be done on the Lord’s day; but the same mass at the Martyrium is hastened, so that it may be done before the third hour. And as soon as the mass has been finished at the Martyrium, all the people, to a man, will lead the bishop with hymns into Syon, but let them be in Syon at the full third hour.

3. Ubi cum uentum fuerit, legitur ille locus de actus apostolorum, ubi descendit spiritus, ut omnes linguae intellegerent, quae dicebantur; postmodum fit ordine suo missa. Nam presbyteri de hoc ipsud, quod lectum est, quia ipse est locus in Syon, alia modo ecclesia est, ubi quondam post passionem Domini collecta erat multitudo cum apostolis, qua hoc factum est, ut superius diximus, legunt ibi de actibus apostolorum. Postmodum fit ordine suo missa, offertur et ibi, et iam ut dimittatur populus, mittit uocem archidiaconus et dicet: 'Hodie statim post sexta omnes in Eleona parati simus [in] Inbomon'.

3. When they have come there, that passage is read from the Acts of the Apostles, where the Spirit descends, so that all tongues might understand the things being said; afterwards the Mass is performed in its own order. For the presbyters, on this very matter which has been read—since that very place in Syon, now another church, is where formerly, after the Passion of the Lord, the multitude had been gathered with the apostles, where this happened, as we said above—read there from the Acts of the Apostles. Afterwards the Mass is performed in its order, an offering is also made there, and now, when the people are to be dismissed, the archdeacon raises his voice and says: 'Today immediately after the sixth hour let us all be ready in Eleona, on the [in] Inbomon'.

4. Reuertitur ergo omnis populus unusquisque in domum suam resumere se, et statim post prandium ascenditur mons Oliueti, id est in Eleona, unusquisque quomodo potest, ita ut nullus christianus remaneat in ciuitate, qui non omnes uadent.

4. Therefore all the people return, each to his own house to refresh himself, and immediately after the midday meal the Mount of Olives is ascended, that is, to Eleona, each as he is able, such that no Christian remains in the city—indeed, they all go.

5. Quemadmodum ergo subitum fuerit in monte oliueti, id est in Eleona, primum itur in Imbomon, id est in eo loco, unde ascendit Dominus in caelis, et ibi sedet episcopus et presbyteri, sed et omnis populus, leguntur ibi lectiones, dicuntur interposite ymni, dicuntur et antiphonae aptae diei ipsi et loco; orationes etiam, quae interponuntur, semper tales pronuntiationes habent, ut et diei et loco conueniunt. Legitur etiam et ille locus de euangelio, ubi dicit de ascensu Domini; legitur et denuo de actus apostolorum, ubi dicit de ascensu Domini in celis post resurrectionem.

5. Accordingly, when the assembling has taken place on the Mount of Olives, that is, in Eleona, first they go to the Imbomon, that is, to the place whence the Lord ascended into the heavens, and there the bishop and the presbyters sit, and also all the people; readings are read there, hymns are said interposed, antiphons also are said suited to that very day and to the place; the prayers, too, which are interposed, always have such formulations as fit both the day and the place. The passage also is read from the Gospel, where it speaks of the Lord’s Ascension; and it is read again from the Acts of the Apostles, where it speaks of the Lord’s ascent into the heavens after the resurrection.

6. Cum autem hoc factum fuerit, benedicuntur cathecumini, sic fideles, et hora iam nona descenditur inde et cum ymnis itur ad illam ecclesiam, quae et ipsa in Eleona est, id est in qua spelunca sedens docebat Dominus apostolos. Ibi autem cum uentum fuerit, iam est hora plus decima; fit ibi lucernare, fit oratio, benedicuntur cathecumini et sic fideles. Et iam inde descenditur cum ymnis, omnis populus usque ad unum toti cum episcopo ymnos dicentes uel antiphonas aptas diei ipsi; sic uenitur lente et lente usque ad Martyrium.

6. When this has been done, the catechumens are blessed, likewise the faithful, and already at the ninth hour they go down from there and, with hymns, go to that church which is also on the Eleona, that is, in which, sitting in the cave, the Lord used to teach the apostles. But when they have come there, it is already past the tenth hour; the lucernare is performed there, a prayer is made, the catechumens are blessed and likewise the faithful. And already from there they go down with hymns, all the people, to a man, all together with the bishop, saying hymns or antiphons suited to that very day; thus they come slowly and slowly as far as the Martyrium.

7. Cum autem peruenitur ad portam ciuitatis, iam nox est et occurrent candele ecclesiasticae uel ducente propter populo. De porta autem, quoniam satis est usque ad ecclesia maiore id est ad Martirium, porro hora noctis forsitan secunda peruenitur, quia lente et lente itur totum pro populo, ne fatigentur pedibus. Et apertis baluis maioribus, quae sunt de quintana parte, omnis populus intrat in Martyrium cum ymnis et episcopo.

7. When, however, one comes to the gate of the city, it is already night, and the ecclesiastical candles come forth to meet, leading before the people. From the gate, however, since it is a considerable distance as far as the greater church, that is, to the Martyrium, then one arrives perhaps at the second hour of the night, because the whole way is gone slowly and slowly for the people’s sake, lest they be wearied in their feet. And, the larger valves being opened, which are on the Quintana side, all the people enter into the Martyrium with hymns and the bishop.

Ingressi autem in ecclesia dicuntur ymni, fit oratio, benedicuntur cathecumini et sic fideles; et inde denuo cum ymnis itur ad Anastase.

Once they have entered the church, hymns are said, a prayer is made, the catechumens are blessed and so too the faithful; and from there, again with hymns, they go to the Anastasis.

8. Similiter ad Anastase cum uentum fuerit, dicuntur ymni seu antiphone, fit oratio, benedicuntur cathecumini, sic fideles; similiter fit et ad Crucem. Et denuo inde omnis populus christianus usque ad unum cum ymnis ducunt episcopum usque ad Syon.

8. Likewise, when they have come to the Anastasis, hymns or antiphons are said, a prayer is made, the catechumens are blessed, likewise the faithful; likewise it is done at the Cross. And again from there the whole Christian people, to a man, with hymns lead the bishop as far as Sion.

9. Ubi cum uentum fuerit, leguntur lectiones aptae, dicuntur psalmi uel antiphone, fit oratio, benedicuntur cathecumini et sic fideles, et fit missa. Missa autem facta accedunt omnes ad manum episcopi et sic reuertuntur unusquisque ad domum suam hora noctis forsitan media. Ac sic ergo maximus labor in ea die suffertur, quoniam de pullo primo uigilatum est ad Anastase et inde per tota die nunquam cessatum est; et sic omnia, quae celebrantur, protrahuntur, ut nocte media post missa, quae facta fuerit in Sion, omnes ad domos suas reuertantur.

9. When they have come there, suitable lections are read, psalms or antiphons are said, an oration is made, the catechumens are blessed and so the faithful, and a Mass is celebrated. But when the Mass has been done, all come up to the bishop’s hand, and so each returns to his own house at perhaps the middle hour of the night. And thus the greatest labor is borne on that day, since from the first cockcrow there has been a vigil at the Anastase, and from then through the whole day there has never been any ceasing; and so all the things that are celebrated are prolonged, so that at midnight, after the Mass which has been done in Sion, all return to their homes.

XLIV. 1. Iam autem de alia die quinquagesimarum omnes ieiunant iuxta consuetudinem sicut toto anno, qui prout potest, excepta die sabbati et dominica, qua nunquam ieiunatur in hisdem locis. Etiam postmodum ceteris diebus ita singula aguntur ut toto anno, id est semper de pullo primo ad Anastase uigiletur.

44. 1. Now, moreover, on any other day within the Fifty Days, all fast according to custom as through the whole year, each as he is able, except on the day of the Sabbath and on the Lord’s day, on which one never fasts in these same places. Likewise thereafter on the other days, things are done one by one just as through the whole year—that is, there is always a vigil kept from first cockcrow at the Anastasis.

2. Nam si dominica dies est, primum leget de pullo primo episcopus euangelium iuxta consuetudinem intro Anastase locum resurrectionis Domini, qui semper dominica die legitur, et postmodum ymni seu antiphone usque ad lucem dicuntur in Anastase. Si autem dominica dies non est, tantum quod ymni uel antiphone similiter de pullo primo usque ad lucem dicuntur in Anastase.

2. For if it is the Lord’s Day, first the bishop reads from the first cockcrow 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 afterwards hymns or antiphons are said until light in the Anastasis. But if it is not the Lord’s Day, only that hymns or antiphons likewise from the first cockcrow until light are said in the Anastasis.

3. Aputactitae omnes uadent, de plebe autem qui quomodo possunt uadent, clerici autem cotidie uicibus uadent de pullo primo; episcopus autem albescente uadet semper, ut missa fiat matutina, cum omnibus clericis excepta dominica die, quia necesse est illum de pullo primo ire, ut euangelium legat in Anastase. Denuo ad horam sextam aguntur, quae consuetudinaria sunt, in Anastase, similiter et ad nona, similiter et ad lucernare iuxta consuetudinem, quam consueuit toto anno fieri. Quarta autem et sexta feria semper nona in Syon fit iuxta consuetudinem.

3. All the Apotactites go, and of the plebs, however, those go as they are able; the clerics, moreover, go daily by turns from the first cockcrow; but the bishop, when it is growing light, always goes, so that the morning Mass may be done, with all the clerics, except on the Lord’s Day, because it is necessary for him to go at the first cockcrow to read the Gospel in the Anastasis. Again at the sixth hour the customary things are performed in the Anastasis, similarly also at None, and likewise at the lucernare (lamp‑lighting) according to the custom which is wont to be done through the whole year. But on the fourth and sixth feria (Wednesday and Friday) None is always held in Sion according to custom.

XLV. 1. Et illud etiam scribere debui, quemadmodum docentur hi, qui baptidiantur per pascha. Nam qui dat nomen suum, ante diem quadragesimarum dat, et omnium nomina annotat presbyter, hoc est ante illas octo septimanas, quibus dixi hic attendi quadragesimas.

45. 1. And this also I ought to have written, how those are instructed who are baptized at Pascha. For whoever gives his name gives it before the day of Quadragesima, and the presbyter annotates all the names, that is, before those eight weeks which I said are kept here for Quadragesima.

2. Cum autem annotauerit omnium nomina presbyter, postmodum alia die de quadragesimis, id est qua inchoantur octo ebdomadae, ponitur episcopo cathedra media ecclesia maiore, id est ad Martyrium, sedent hinc et inde presbyteri in cathedris et stant clerici omnes. Et sic adducuntur unus et unus conpetens; si uiri sunt, cum patribus suis ueniunt, si autem feminae, cum matribus suis.

2. When however the presbyter has annotated the names of all, afterward on another day of the Quadragesima, that is, on which the eight hebdomads are begun, a cathedra is set for the bishop in the middle of the greater church, that is, at the Martyrium; the presbyters sit on chairs on this side and on that, and all the clerics stand. And thus the competentes are led in, one by one; if they are men, they come with their fathers; but if women, with their mothers.

3. Et sic singulariter interrogat episcopus uicinos eius, qui intrauit, dicens: 'Si bonae uitae est hic, si parentibus deferet, si ebriacus non est aut uanus?' et singula uitia, quae sunt tamen grauiora in homine, requiret.

3. And thus the bishop singly interrogates the neighbors of him who has entered, saying: 'Whether he is of good life, whether he defers to his parents, whether he is not an inebriate or vain?' and he will inquire into the several vices which, nevertheless, are graver in a man.

4. Et si probauerit sine reprehensione esse de his omnibus, quibus requisiuit praesentibus testibus, annotat ipse manu sua nomen illius. Si autem in aliquo accusatur, iubet illum foras exire dicens: 'Emendet se et, cum emendauerit se, tunc accedet ad lauacrum'. Sic de uiris, sic de mulieribus requirens dicit. Si quis autem peregrinus est, nisi testimonia habuerit, qui eum nouerint, non tam facile accedet ad baptismum.

4. And if he has proved, without reprehension, in all these matters—which he has inquired with witnesses present—he annotates with his own hand that one’s name. But if he is accused in any point, he orders him to go outside, saying: 'Let him amend himself, and, when he has amended himself, then he shall approach the laver.' Thus, inquiring concerning men, thus concerning women, he speaks. But if someone is a stranger, unless he has testimonies from those who know him, he will not so easily approach to baptism.

XLVI. 1. Hoc autem, dominae sorores, ne extimaretis sine ratione fieri, scribere debui. Consuetudo est enim hic talis, ut qui accedunt ad baptismum per ipsos dies quadraginta, quibus ieiunatur, primum mature a clericis exorcizentur, mox missa facta fuerit de Anastase matutina.

46. 1. But this, ladies, sisters, lest you think it is done without reason, I had to write. For the custom here is such, that those who come to baptism during those very forty days, in which fasting is observed, are first, early in the morning, exorcized by the clerics, as soon as the morning Mass at the Anastasis has been celebrated.

Et statim ponitur cathedra episcopo ad Martyrium in ecclesia maiore, et sedent omnes in giro prope episcopo, qui baptidiandi sunt tam uiri quam mulieres, stant etiam loco patres uel matres, nec non etiam qui uolunt audire de plebe omnes intrant et sedent, sed fideles.

And at once a cathedra is set for the bishop at the Martyrium in the greater church, and all sit in a circle near the bishop, those to be baptized, both men and women; the fathers or the mothers also stand in place; and likewise those of the plebs who wish to hear all enter and sit—but only the faithful.

2. Cathecuminus autem ibi non intrat tunc, qua episcopus docet illos legem, id est sic: inchoans a Genese per illos dies quadraginta percurret omnes scripturas, primum exponens carnaliter et sic illud soluens spiritualiter. Nec non etiam et de resurrectione, similiter et de fide omnia docentur per illos dies; hoc autem cathecisis appellatur.

2. However, the catechumen does not enter there then, when the bishop teaches them the law, that is thus: beginning from Genesis, through those forty days he will run through all the Scriptures, first expounding carnally and thus resolving it spiritually. And indeed also concerning the resurrection, likewise concerning the faith, all things are taught through those days; but this is called catechesis.

3. Et iam quando completae fuerint septimanae quinque, a quo docentur, tunc accipient simbolum; cuius simboli rationem similiter sicut omnium scripturarum ratione exponet eis singulorum sermonum primum carnaliter et sic spiritualiter, ita et simbolum exponet. Ac sic est, ut in hisdem locis omnes fideles sequanltur scripturas, quando leguntur in ecclesia, quia omnes docentur per illos dies quadraginta, id est ab hora prima usque ad horam tertiam, quoniam per tres horas fit cathecisin.

3. And now, when five weeks shall have been completed, by the one by whom they are taught, then they will receive the symbol; the rationale of which symbol likewise, just as with the rationale of all the Scriptures, he will expound to them, of each discourse first carnally and thus spiritually—so too he will expound the symbol. And thus it is, that in those same places all the faithful follow the Scriptures when they are read in the church, because all are taught through those forty days, that is from the first hour up to the third hour, since for three hours the catechesis is conducted.

4. Deus autem scit, dominae sorores, quoniam maiores uoces sunt fidelium, qui ad audiendum intrant in cathecisen, ad ea, quae dicuntur uel exponuntur per episcopum, quam quando sedet et praedicat in ecclesia ad singula, quae taliter exponuntur. Missa autem facta cathecisis hora iam tertia statim inde cum ymnis ducitur episcopus ad Anastase et fit missa ad tertia; ac sic tribus horis docentur ad die per septimanas septem. octaua cnim septimana quadragesimarum, id est quae appellatur septimana maior, iam non uacat eos doceri, ut impleantur ea, quae superius sunt.

4. But God knows, ladies my sisters, that the acclamations of the faithful, who enter to hear the catechesis at the things which are said or expounded by the bishop, are greater than when he sits and preaches in the church on the individual points that are thus expounded. But when the dismissal of the catechesis has been made, already at the third hour, immediately from there, with hymns, the bishop is led to the Anastasis, and the dismissal is done at Terce; and thus they are taught for three hours a day through seven weeks. For the eighth week of the Forty Days (Quadragesima), that is, which is called the Greater Week, is no longer free for them to be taught, so that the things mentioned above may be fulfilled.

5. Cum autem iam transierint septem septimanae, superat illa una septimana paschalis, quam hic appellant septimana maior, iam tunc uenit episcopus mane in ecclesia maiore ad Martyrium. Retro in absida post altarium ponitur cathedra episcopo, et ibi unus et unus uadet, uiri cum patre suo aut mulier cum matre sua, et reddet simbolum episcopo.

5. But when the seven weeks have now passed, that one paschal week remains, which they here call the Greater Week; then the bishop comes in the morning into the greater church at the Martyrium. Behind, in the apse, behind the altar, a cathedra is set for the bishop, and there, one by one, a man goes with his father or a woman with her mother, and recites the Symbol (the Creed) to the bishop.

6. Reddito autem simbolo episcopo alloquitur omnes episcopus et dicet: 'Per istas septem septimanas legem omnem edocti estis scripturarum nec non etiam de fide audistis; alldistis etiam et de resurrectione carnis, sed et simboli omnem rationem, ut potuistis tamen adhuc cathecumini audire: uerba autem, quae sunt misterii altioris, id est ipsius baptismi, quia adhuc cathecumini, audire non potestis. Et ne extimetis aliquid sine ratione fieri, cum in nomine Dei baptidiati fueritis, per octo dies paschales post missa facta de ecclesia in Anastase audietis: quia adhuc cathecumini estis, misteri Dei secretiora dici uobis non possunt'.

6. But when the creed has been recited to the bishop, the bishop addresses all and says: 'Through these seven weeks you have been taught the whole law of the Scriptures, and you have also heard about the faith; you have also heard about the resurrection of the flesh, and even the whole rationale of the creed, inasmuch as you were able, however, as yet being catechumens, to hear: but the words which pertain to the higher mystery, that is, to the baptism itself, because you are still catechumens, you cannot hear. And lest you suppose that anything is done without reason, when you shall have been baptized in the name of God, during the eight paschal days, after the dismissal has been made from the church, in the Anastasis you will hear: because you are still catechumens, the more secret things of the mystery of God cannot be spoken to you.'

XLVII. 1. Post autem uenerint dies paschae, per illos octo dies, id est a pascha usque ad octauas, quemadmodum missa facta fuerit de ecclesia, et itur cum ymnis ad Anastase, mox fit oratio, benedicuntur fideles, et stat episcopus incumbens in cancello interiore, qui est in spelunca Anastasis, et exponet omnia, quae aguntur in baptismo.

47. 1. But after the days of Easter have come, during those eight days, that is from Easter up to the Octave, as soon as the dismissal has been made from the church, and they go with hymns to the Anastasis, immediately a prayer is made, the faithful are blessed, and the bishop stands leaning upon the inner chancel, which is in the cave of the Anastasis, and he expounds everything that is enacted in baptism.

2. Illa enim hora cathecuminus nullus accedet ad Anastase; tantum neofiti et fideles, qui uolunt audire misteria, in Anastase intrant. Clauduntur autem ostia, ne qui cathecuminus se dirigat. Disputante autem episcopo singula et narrante tante uoces sunt collaudantium, ut porro foras ecclesia audiantur uoces eorum.

2. For at that hour no catechumen approaches the Anastase; only the neophytes and the faithful, who wish to hear the mysteries, enter the Anastase. Moreover the doors are closed, lest any catechumen make his way in. And while the bishop is discoursing each particular and narrating, such great voices of those praising together arise that their voices are heard even outside the church.

Vere enim ita misteria omnia absoluet, ut nullus non possit commoueri ad ea, quae audit sic exponi.

For truly he will so fully complete all the mysteries, that no one can fail to be moved by the things which he hears thus expounded.

3. Et quoniam in ea prouincia pars populi et grece et siriste nouit, pars etiam alia per se grece, aliqua etiam pars tantum siriste, itaque quoniam episcopus, licet siriste nouerit, tamen semper grece loquitur et nunquam siriste: itaque ergo stat semper presbyter, qui episcopo grece dicente siriste interpretatur, ut omnes audiant [ut omnes audiant] quae exponuntur.

3. And since in that province part of the people knows both Greek and Syriac, another part also Greek by itself, some part also only Syriac, therefore, since the bishop, although he knows Syriac, nevertheless always speaks Greek and never Syriac: therefore a presbyter always stands, who, while the bishop is speaking in Greek, interprets into Syriac, so that all may hear [so that all may hear] the things that are being expounded.

4. Lectiones etiam, quecumque in ecclesia leguntur, quia necesse est grece legi, semper stat, qui siriste interpretatur propter populum, ut semper discant. Sane quicumque hic latini sunt, id est qui nec siriste nec grece nouerunt, ne contristentur, et ipsis exponitur eis, quia sunt alii fratres et sorores grecolatini, qui latine exponunt eis.

4. The lections also, whatever are read in the church, because it is necessary that they be read in Greek, there always stands one who interprets in Syriac for the sake of the people, so that they may always learn. Indeed, whoever here are Latins, that is, who have known neither Syriac nor Greek, lest they be saddened, an exposition is also made to them, because there are other brothers and sisters who are Greco-Latins, who expound to them in Latin.

5. Illud autem hic ante omnia ualde gratum fit et ualde admirabile, ut semper tam ymni quam antiphonae et lectiones nec non etiam et orationes, quas dicet episcopus, tales pronuntiationes habeant, ut et diei, qui celebratur, et loco, in quo agitur, aptae et conuenientes sint semper.

5. But this here, before all things, is very pleasing and very admirable: that always both the hymns and the antiphons and the readings, and likewise also the orations which the bishop will say, have such pronunciations/formulations as to be always apt and convenient both to the day that is being celebrated and to the place in which it is being performed.

XLVIII. 1. Item dies enceniarum appellantur, quando sancta ecclesia, quae in Golgotha est, quam Martyrium uocant, consecrata est Deo; sed et sancta ecclesia, quae est ad Anastase, id est iIl eo loco, ubi Dominus resurrexit post passionem, ea die et ipsa consecrata est Deo. Harum ergo ecclesiarum sanctarum encenia cum summo honore celebrantur quoniam crux Domini inventa est ipsa die.

48. 1. Likewise, the days of the Encaenia are so called, when the holy church which is on Golgotha, which they call the Martyrium, was consecrated to God; but also the holy church which is at the Anastasis, that is, in that place where the Lord rose again after the Passion, on that day that one too was consecrated to God. Therefore the Encaenia of these holy churches are celebrated with the highest honor, because the Cross of the Lord was found on that very day.

2. Et ideo propter hoc ita ordinatum est, ut quando primum sanctae ecclesiae suprascriptae consecrabantur, ea dies esset, qua crux Domini fuerat inuenta, ut simul omni laetitia eadem die celebrarentur. Et hoc per scripturas sanctas inuenitur, quod ea dies sit enceniarum, qua et sanctus Salomon consummata domo Dei, quam edificauerat, steterit ante altarium Dei et orauerit, sicut scriptum est in libris Paralipomenon.

2. And therefore on account of this it was thus ordained, that when the aforesaid holy churches were first being consecrated, the day should be that on which the Cross of the Lord had been found, so that at the same time with all joy they might be celebrated on the same day. And this is found through the sacred scriptures, that that is the day of the Encaenia, on which also holy Solomon, the house of God having been consummated, which he had edificed, stood before the altar of God and prayed, as it is written in the books of the Paralipomena.

XLIX. 1. Hi ergo dies enceniarum cum uenerint, octo diebus attenduntur. Nam ante plurimos dies incipiunt se undique colligere turbae non solum monachorum uel aputactitum de diuersis prouinciis, id est tam de Mesopotamia uel Syria uel de Egypto aut Thebaida, ubi plurimi monazontes sunt, sed et de diuersis omnibus locis uel prouinciis; nullus est enim, qui non se eadem die in Ierusolima tendat ad tan- tam laetitiam et tam honorabiles dies; seculares autem tam uiri quam feminae fideli animo propter diem sanctum similiter se de omnibus prouinciis isdem diebus Ierusolima colligunt.

49. 1. Therefore, when these days of the Encaenia have come, they are observed for eight days. For many days beforehand the crowds begin to gather themselves from every side, not only of monks or apotactites from various provinces—that is, from Mesopotamia as well as Syria, or from Egypt or the Thebaid, where very many are monastic—but also from all diverse places and provinces; for there is no one who does not make his way on that same day to Jerusalem, to so great a joy and such honorable days; and the seculars too, both men and women, with a faithful mind on account of the holy day, likewise gather themselves from all the provinces to Jerusalem on those same days.

2. Episcopi autem, quando parui fuerint, hisdem diebus Ierusolima plus quadraginta aut quinquaginta sunt; et cum illis ueniunt multi clerici sui. Et (quid plura?) putat se maximum peccatum incurrisse, qui in hisdem diebus tante sollennitati inter non fuerit, si tamen nulla necessitas contraria fuerit, que hominem a bono proposito retinet.

2. As for the bishops, even when they are few, on those same days in Jerusalem they are more than forty or fifty; and with them come many of their clerics. And (what more?) he thinks he has incurred the greatest sin who on those same days has not been at so great a solemnity, provided, however, that there has been no contrary necessity which holds a man back from a good purpose.

3. His ergo diebus enceniarum ipse ornatus omnium ecclesiarum est, qui et per pascha uel per epiphania, et ita per singulos dies diuersis locis sanctis proceditur ut per pascha uel epiphania. Nam prima et secunda die in ecclesia maiore, quae appellatur Martyrium, proceditur. Item tertia die in Eleona, id est in ecclesia, quae est in ipso monte, a quo ascendit Dominus in caelis post passionem, intra qua ecclesia est spelunca illa, in qua docebat Dominus apostolos in monte Oliueti.

3. Therefore in these days of the Encaenia the very adornment of all the churches is as at Pascha or at Epiphany, and thus on each single day processions are made at diverse holy places just as at Pascha or Epiphany. For on the first and second day the procession is made in the greater church, which is called the Martyrium. Likewise on the third day in Eleona, that is, in the church which is on the very mount from which the Lord ascended into heaven after the Passion, within which church is that cave wherein the Lord taught the apostles on the Mount of Olives.

Quarta autem die...* * *

On the fourth day, however...* * *