LITURGICAL BOOKS. — These are the books containing the official formulas, together with the related ritual prescriptions or rubrics, for the celebration of the Holy Mass, the administration of the Sacraments and Sacramentals, and the Divine Office. In current canonical practice, only those books which are declared as such by the Holy See through its competent organs—the Sacred Congregation of Rites for Latin liturgies and the Sacred Congregation for the Eastern Church for Eastern liturgies—should be considered as
I. only those which are declared as such by the Holy See through its competent organs, namely the Sacred Congregation of Rites for Latin liturgies and the Sacred Congregation for the Eastern Church for Eastern liturgies.
I. ORIGIN
In ancient times, the preeminent liturgical book was Sacred Scripture, around which, in due course, numerous local formulas were grouped, often improvised at the moment of liturgical celebration. Since improvisation was the gift of few, from the 2nd century onward, embryonic collections of such formulas began to appear, valuable aids for celebrants to whom improvisation proved difficult. As is well known, there was no obligation to repeat such formulas verbatim, as the celebrant was free to paraphrase, as is evident from a passage in the *Traditio Apostolica* of St. Hippolytus (cf. ed. and trans. by B. Botte, Paris 1946, p. 41). Besides actual liturgical formulas or references to them found in various patristic writings of the first three centuries—beginning with the letter of St. Clement (op. 59-61), which F. Cabrol and H. Leclercq collected in *Monumenta ecclesiae liturgica. Relliquiae liturgicae vetustissimae* (2 vols., Paris 1901-1902, 1913)—one may recall, for example, for the 2nd century, the local formulas contained in the *Didachē* (op. 7, 9, 10, 14); for the 3rd century, those in the *Traditio Apostolica*, already mentioned, of St. Hippolytus; for the 3rd-4th century, those in the Dēr-Balīzeh Papyrus and Berlin 13918 (C. H. Roberts - B. Capelle, *An early Euchologium. The Dér-Balizeh Papyrus enlarged and reedited* [Biblioth. du Muséon, 23], Louvain 1949), the *Didascalia Apostolorum* (ed. F. X. Funk, Paderborn 1905); the *Sacramentarium Serapionis* (ed. F. X. Funk, 1905); the *Constitutiones Apostolorum* (ed. F. X. Funk, 1905); various Egyptian papyri (cf. *DACL*, XIII, 1, cols. 1370-1520), etc. For the same period, among the patristic texts richest in liturgical formulas or references to them, the *Catecheses Mystagogicae* of St. Cyril of Jerusalem (PG 33), the *Catecheses* of Theodore of Mopsuestia (ed. and trans. R. Tonneau - R. Devreesse, Vatican City 1949); the *De Sacramentis* and *De Mysteriis* of St. Ambrose (ed. and trans. by B. Botte, Paris 1950); and the liturgical fragments contained in the anonymous Arian work from the end of the 4th century (ed. G. Mercati, *Antiche reliquie liturgiche ambrosiane e romane* [Studi e testi, 7], Rome 1902, pp. 51-53).The proliferation during the 4th century of local formulas, not always orthodox and of little value in both content and form, concerned bishops and councils. Of interest in this regard are the measures taken by the African Councils of Hippo in 393 (can. 21 [25]; Mansi III, col. 922), of Carthage in 397 (can. 23; ibid., col. 884); and in 407 (can. 103; ibid., col. 1163), of Milevis in 416 (can. 12; ibid., IV, col. 330), and the passages from St. Augustine’s *De Baptismo contra Donatistas* (VI, 25; PL 43, 213-14) and *De Catechizandis Rudibus* (VI, 25; PL 40, 320). The canons cited from the Councils of Carthage in 407 and Milevis in 416 virtually mark the end of liturgical improvisation for the common celebrants. Meanwhile, in the 5th and 6th centuries, the Churches of East and West decisively oriented themselves toward specific liturgical collections, more representative in form and content.
II. ANCIENT AND MEDIEVAL WESTERN LITURGICAL BOOKS
Before Western Churches had settled upon the liturgical collections that would become traditional, some bishops provided their churches with new liturgical books such as Sacramentaries, *Libelli Missarum* (with one or more Masses), and chant books. This literary activity was carried out in the 5th and 6th centuries, to cite only the principal figures, by St. Paulinus of Nola, Voconius, bishop of Castellano in Mauretania, Musaeus of Marseilles at the behest of his bishop (cf. Gennadius, *De Script. Eccl.*, 48, 78, 79; PL 58, 1087, 1103, 1104), Eusebius of Milan (cf. M. Magistretti - U. Monneret de Villard, *Liber Notitiae Sanctorum Mediolani*, Milan 1917, p. 120), Sidonius Apollinaris, bishop of Clermont (cf. Gregory of Tours, *Historia Francorum*, II, 22), Peter, bishop of Lerida, Leander of Seville (cf. Isidore of Seville, *De Viris Illustribus*; PL 82, 1090, 1104), Maximian of Ravenna (cf. Agnellus, *Liber Pontificalis*, ed. O. Holder-Egger, in *MGH, Scriptores rerum Langobard.*, p. 332), etc. Among the Roman Pontiffs who distinguished themselves in this field, the following should be noted: Damasus, Leo the Great, Gelasius, Symmachus, John I, Gregory (cf. the *Liber Pontificalis* with the *Ordo Romanus* of John the Archchanter, ed. C. Silva-Tarouca, in *Memorie della Pont. Accad. Rom. di Arch.*, 1 [1923], p. 215; cf. C. Möhlberg, ibid., 2 [1928], pp. 272-75). The value of the testimonies of the aforementioned *Ordo* must now be reconsidered, since M. Andrieu has demonstrated that it is a compilation from a Luxovian milieu of the second half of the 8th century: *Les Ordines Romani du haut moyen âge*, III, Louvain 1951, pp. 6-21).Among the Western liturgical collections whose content dates back to the 5th-6th centuries, the following should be noted: the (so-called) Leonine, Gelasian, and Gregorian Sacramentaries, the Ravenna Roll (ed. A. Ceriani, Milan 1883), etc. Ancient liturgical books surviving from the Roman, Ambrosian, Gallican, Visigothic, and Celtic liturgies will be found under their respective headings. It is useful, however, to know the nomenclature used in medieval liturgical language to designate them. It should be noted that in Western liturgies, the various liturgical books correspond to one another in use and content (though the latter has its own arrangement) and in name. The essentially choral celebration of the liturgy until almost the end of the Middle Ages led to the creation of a veritable library of liturgical books intended for the various ministers who were to take part in II. For the celebration of Holy Mass, the following were required: the Sacramentary (v.) for the celebrant, the Lectionary (v.) and Epistolary (v.) for the reader and subdeacon, Book (v.) for the deacon, the Prosarium or Sequentarium and the Troparion, containing sequences and tropes; the sung parts were collected in the Antiphonary (v.), *Antiphonarium Missarum*, *Liber Gradualis* or *Responsalis*; Cantatorium (v.) contained, in Rome, the gradual reserved in antiquity for the deacon, and sometimes there was also the Alleluarium. The ritual prescriptions or rubrics were collected in the *Ordines* (v.), while the *Ordinarium* contained the rites peculiar to a particular Church. The fusion of all these books, necessitated by the celebration of private Masses—which, beginning in the Carolingian era, became increasingly common—later gave rise to the Missal (v.), *Missale Plenarium* in its various forms. The extraction from the Sacramentary of the parts concerning the Sacraments and Sacramentals gave rise to the Pontifical (v.), *Pontificalis Ordinis Liber*, for functions reserved to the bishop, and to the Ritual (v.) or *Agenda*, *Ordinarium*, *Manual*, *Liber Agendorum*, *Baptismale*, *Baptisterium*, *Exorcismorum Liber*, for those reserved to priests.
For the choral office, the following were also required: the Psalter (v.), in which the 150 psalms were arranged either in numerical order or according to the weekly recitation, with or without the *ordo de tempore* and *de sanctis*; the Legendary or Passionary (v.) containing the lives of the saints and martyrs; the Homiliary (v.) with homilies; the Hymnal, the Troparion, with hymns and tropes; the Antiphonary (v.) with the parts reserved for the *schola cantorum*. Depending on the place, the following were also used for the office: the Invitatory with the invitations, the Lectionary with scriptural passages excerpted from the Bible, the Versicular with verses, the Collectary with the *Oremus* prayers, the Nocturnal, the Diurnal for the one directing the office (the abbot or hebdomadary), etc. From the fusion of all these elements, beginning in the mid-11th century and especially from the early 13th century, the Breviary (v.) emerged in its various forms.
In addition to the liturgical books required for the daily celebration of Mass or the office, some with special characteristics may be added, such as: the *Exultet* (v.) or *Rotulus Paschalis*, the Processional with the chants for processions, the *E mortuale* with the office for the dead, the Calendar and the Martyrology (v.) in their various forms.
The aforementioned decree also adds the collection of authentic decrees of the Sacred Congregation of Rites; reprints or new editions are, as a matter of course, reserved to the same Sacred Congregation. There are also other liturgical books not expressly named in the decree, such as the *Instructio Clementina* (for the Forty Hours), the Lectionary published in 1915 (the abbreviated lessons of the Breviary, now inserted directly into the Breviaries), the Diurnal, i.e., *Horae diurnae*, a kind of extract from the Breviary (typical Vatican edition), the *Officium Hebdomadae Sanctae* and *Nativitatis D. N. J. C.*, extracts from the Breviary and Missal for Holy Week and the Christmas season, and similar books compiled rather by publishers for the convenience of users.
The liturgical chant books of the Roman rite are also to be considered liturgical books. These are: 1. *Kyriale Romanum* (Ordinary of the Mass); 2. *Graduale Romanum* (the sung parts of the Mass, variable); 3. *Antiphonale Romanum* (the tones of the psalms, models of various types of chant); 5. *Officium Defunctorum* (extract relating to the Office of the Dead; all printed in Rome); 6. *Liber Usualis*, a practical collection extracted from the Kyriale and Graduale (Solesmes). There are also partial editions for greater convenience, e.g., the chant of the four Passions and the *Exsultet*. All these books, approved by the Sacred Congregation of Rites, are admitted for use in the liturgy, and the texts and melodies contained therein, as well as the rubrics, are to be considered authentic.
IV. LITURGICAL BOOKS OF PARTICULAR CHURCHES, ORDERS, AND RELIGIOUS CONGREGATIONS
1. The liturgical books of the Roman Church contain the texts and rubrics prescribed for the universal Roman Rite. Particular churches, orders, and religious congregations that do not have their own rite are obliged to use the aforementioned liturgical books but must add the Offices and Masses “proper” to those feasts granted to them expressly by the Holy See, with texts approved by the same. The collection of these is called the *Proprium*, and it must be authenticated by the competent ecclesiastical superior: Ordinary, General, etc. The granting and approval of these *Propria* belongs to the Sacred Congregation of Rites. They are ordinarily appended to the Roman liturgical books as an appendix.V. PROPER LITURGICAL BOOKS OF OTHER DIOCESAN LATIN RITES
Since the liturgical reform of St. Pius V, not only have proper books but also a true proper rite, differing (to a greater or lesser extent) from the Roman, been recognized for those dioceses and religious families that had used them for at least 200 years. Currently, there are still four non-Roman Latin diocesan rites in existence: the Ambrosian or Milanese, the Bragan (Braga, Portugal), the Lyonese (Lyon, France), and the Mozarabic (Toledo, Spain, restricted to a single chapel and certain solemnities). Recent proper liturgical books for these rites will be reviewed under their respective headings.VI. PROPER LITURGICAL BOOKS OF RELIGIOUS FAMILIES
1. Premonstratensians: *Missale* (Malines 1934); *Breviarium* (ibid. 1930); *Graduale* (Rome, Tournai 1910); *Antiphonarium* (Paris, Tournai, Rome 1934); *Processionale* (Paris, Tournai, Rome 1932); *Ordinarius seu Liber Caeremoniarum* (Torreglia 1949).2. The Monastic Rite, followed by the Benedictine family and its various branches, often (for smaller families) only with the addition of a simple *Proprium*, as is done for dioceses and congregations. The fundamental monastic books (of many and varied editions) are as follows: *Missale Romano-monasticum* (Regensburg 1937); *Missae propriae* (various eds.); *Breviarium Rom. Mon.* (various eds., latest 1940); *Antiphonale Mon. pro horis diurnis* (Paris, Tournai, Rome 1934); *Rituale mon.* (various according to the various Congregations; e.g., 1895, 1931, Congregation of Beuron; 1909, Congregation of Subiaco; 1920, Bavarian Congregation; 1936, Congregation of Sankt-Ottilien; 1942, American-Cassinese Congregation, etc.); *Caeremoniale mon.* (various eds., as above, for the individual Congregations). Regarding the various Benedictine families, note the following: Camaldolese Monks: use the Monastic Breviary and the Roman Missal, adding a *Proprium* of Offices and Masses (1926, reprint Tournai, Malines 1938); Hermits of Camaldoli of Monte Corona: *Missale mon.*, Vatican 1896; *Breviarium mon.*, Rome 1896; *Rituale*, Malines 1908; Vallombrosans: use the monastic liturgical books, with the addition of *Missale propriae* (Florence 1892) and *Officia propria* (ibid. 1892). The Sylvestrines and Olivetans use the monastic books, with only the addition of proper Masses and Offices.
3. Although historically derived from the Benedictines, the Cistercians and Trappists (Reformed Cistercians) have their own books and rites, with many characteristics of primitive flavor. Both branches of the Order use the same books, almost all printed by the Trappist press of Westmalle, Belgium: *Missale* (Westmalle 1951); *Breviarium* (ibid. 1951); *Antiphona* (ibid. 1903, 1941); *Martyrologium* (ibid. 1930); *Rituale* (ibid. 1949); *Caeremoniale* (ibid. 1939); *Manuale* (ibid. 1948); *Processionale* (ibid. 1926–35); *Ps. Venite exsultemus* (ibid. 1904); *Psalterium* (ibid. 1925); *Lectionarium* (ibid. 1940); *Hymnae* (ibid. 1909); *Laudes vespertinae* (ibid. 1926); *Diurnale* (ibid. 1894); *Officium parvum B. M. V.* (ibid. 1930); *Graduale* (ibid. 1899, 1934); *Bricae Missalis* (ibid. 1923); *Collectaneum* (Tournai 1908).
4. A proper rite, and therefore proper liturgical books, are also used by the Carthusians: *Missale* (Tournai 1883); their own printing house; *Breviarium* (ibid. 1880); *Diurnale* (ibid. 1890); *Antiphona* (ibid. 1888); *Graduale* (ibid. 1887); *Psalterium et Hymni* (ibid. 1888). The Monks of St. Paul the First Hermit have had proper liturgical books since their inception, although they did not have a true particular rite; however, from the beginning of the 17th century they adopted the Roman liturgical books, with the addition of their own *Proprio* for the *Missal*, the *Breviary*, and the *Martyrology*; they do, however, have their own *Caeremoniale* (Cracow 1931).
5. The Dominicans have preserved a true particular rite of Gallican origin, and therefore use proper liturgical books: *Missale iuxta Ritum S.O.P.* (1933); *Breviarium S.O.P.* (Turin 1947); *Antiphona* (S.O.P. 1933); *Matutinum seu antiphona* (S.O.P. 1949); *Caeremoniale S.O.P.* (1869).
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4. The Byzantine Rite has a rich and varied liturgical literature. The *Horologion* (v.) contains the fixed parts of the Divine Office for the entire year. The *Octoechos* (v.) contains the variable parts of the Office for the ferial days of the eight weeks corresponding to the eight tones. The *Triodion* (v. 1879) contains the "proper" for Lent; the *Pentecostarion* (v. 1884) for Eastertide. The *Menaia* (1888-1902) form six volumes; each of them includes, for two months, the Divine Office of the feasts of the Lord and the saints that fall on a fixed day of the month. They begin with September 1, the start of the ecclesiastical year. In the *Evanghelion* (1880), the pericopes follow the liturgical order. The Slavs print the four Gospels in full, indicating the pericopes intended for liturgical reading with notes. The same procedure is observed for the *Apostolos* (1882). The *Apocalypse* is not the subject of liturgical reading. The *Psalterion* (1873) is divided into 20 *kathismata*.
The dissidents have published all these books, except the *Micron Euchologion*, but they have in addition: the *Typhon* (Athens n.d., before 1939), which sets out the general rules to be observed in the various liturgical functions, especially in cases of concurrence and incidence of feasts, covering the calendar for the whole year; the *Archieratikon* (Athens 1902), corresponding to the Roman Pontifical; it is worth mentioning the *Hieratikon* of Constantinople (1895), because it is an almost official edition of the patriarchate; the *Aghiasmatarion* or *Micron Euchologion* (Athens 1927), which differs from the *Grande Eucologion* only in that it omits the less frequently used blessings and is of pocket size (cf. L. Allatius, *De libris ecclesiasticis Graecorum dissertationes duae*, Paris 1645; S. Salaville, *Liturgies orientales. Notions générales*, ibid. 1932, pp. 178-84).
Among the Ruthenians and Russians, who use the same books, some particularities are noted. They divide the *Grande Eucologion* into two parts: the *Sluzebnik*, which includes Vespers, Orthros (v.), and the three Liturgies, and the *Trebnik*, which provides the sacramental rites, blessings, etc. They also have the *Irmologion*, with or without musical notation; it gives the text of the model strophes on which various hymns are composed and sung. They have continued to print the *Anthologion* or *Minaja prazdniczna*, i.e., the Office of the principal feasts taken from the Menaia of the twelve months. Among several books, rather intended for private devotion or when the monk is prevented from attending the common Office, the best known and most widespread is the *Molitvoslov* or *Casoslov*, which contains the entire *Horologion* and then a series of canons and chants for the feasts of the year. For the most common chants they have published the *Obichod* (cf. K. Nikolski, *Breve rassegna dei libri liturgici*... [in Russian], St. Petersburg 1890; see also the liturgical manual by the same author. For the Melkites cf. C. Karalevsky, *Histoire des patriarcats melkites*, III, Rome 1911, pp. 54-134. A list of Hungarian books is found in the *Schematismus dioecesis Hajdudorogenisis ad a. 1918*, p. 18).
2. *Armenian Rite*. — The Armenian Catholics use the following books: the *Badarakamadutiz* or *Khorretadzdr* (Vienna 1904), which is a complete Missal, i.e., with the addition of the Epistles and Gospels; the *Giašótz* (Venice 1686) contains the readings of the Mass alone with the relevant chants; the *Tebrutün* (Vienna 1932) is the cantor’s book for the Mass; the *Mašótz* (ibid. 1905) corresponds to the Roman Ritual; the *Giamakirk* (Venice 1938) contains the invariable parts of all the hours of the Divine Office; this book serves for the private recitation of the Breviary; the *Saragnótz* (ibid. 1938) or *Saragan* gives the hymns for the series of eight Sundays, a similar series for the martyrs and another for the days of penance, then for the cycles of the liturgical year with the saints placed therein. The dissidents have also preserved the *Haimavúrk*, which contains the lives of the saints, the *Giarendir*, which provides a selection of homilies, and the *Donatszutz*, which is an index of feasts (cf. L. Petit, *Arménie*, in DThC, I, cols. 1963-66).
3. *West Syrian Rite*. — The last Catholic patriarchs have almost all published the liturgical books of their rite: the *Book of the Rite of the Oblation* (Sciarfa 1922) contains the Ordinary of the Mass with the anaphora of St. James, six other anaphoras, the blessing of the chalice, i.e., the Office of the Presanctified, and some additions. The *Celebrazione dell'oblazione* (ibid. 1931) is a small book for the deacon, transformed into a booklet for the server of the Mass; the 1905 edition included, in addition to the responses of the Mass, the various chants required. The *Book of Priestly Offices* (ibid. 1922) corresponds to the Roman Ritual; the Beirut Ritual of 1872 divided its material with the Beirut Benedictions of 1877. The *Book of the Rite of Funerals* (ibid. 1925) contains funerals for the three categories of laity: men, women, children. That for the funerals of priests has not yet been printed. The *Fondo* is a considerable work in 7 volumes (Mosul 1886-1896), prepared by Archbishop Giuseppe David and issued from the Dominican press; they provide the Office for all the feast days of the year. The *Preghiere dei giorni feriali della settimana* (Sciarfa 1937), called *Sighim*, gives only the ferial Office and serves for the private recitation of the Breviary. The *Libro dei Salmi di David, re profeta* (ibid. 1912) provides, in addition to the psalms, the scriptural canticles. The *Lezioni dell'oblazione* (ibid. 1912) gives the Gospel texts for the Mass, in two columns, in Syriac and Arabic. The book containing the Gospels for the Divine Office was not printed. The *Libro delle Epistole* (ibid. 1925) gives the Epistles of the Mass also in two languages. The Pontifical will soon appear for the first time, in two volumes.
Of the dissident Syrians, only two liturgical books are known to have been printed: a Diaconale (Jerusalem 1929) and a Marriage Book (Junieh 1948).
The Catholic Malankaresi, who entered into union in 1930, have so far printed the *Ordine dell'oblazione* (Pampakuda 1934) with two anaphoras; some prayers are added, including the formula of absolution. The dissident Malankaresi, on the other hand, have begun to print their liturgical books since the last decades of the last century and continue to reprint them. Among them are known: the *Libro dell'oblazione* (ibid. 1931) with 18 anaphoras; the latest edition (1950) omits the last four; the Ritual of Baptism, Marriage, and Funerals of the Laity (ibid. 1950); the Ritual of Funerals of the Priestly Order (ibid. 1938); the *Libro della lampada* (ibid. 1932), i.e., of the anointing of the sick; the Festal Office (Kottayam, 1920), only for the principal feasts; the Ferial Office (ibid. 1898); the Book of the Rogations of the Ninivites (Pampakuda 1933); the Book of Prayers for the Great Fast (ibid. 1932); and the Office of Holy Week (ibid. 1931).
The Maronites belong to the same rite. They have the following editions: the Book of the Oblation (Beirut 1908) with eight anaphoras, but also including the Gospels in Arabic for the entire year; the Book of the Rite of the Oblation (ibid., n.d.) with most of the texts necessary for the deacon in Syriac and Arabic; the Book of Sacramental Rites and Others (ibid. 1942); the Festive Divine Office (2 vols., Rome 1956 and 1666) only for certain feasts; the Ferial Office, with many editions, as it is used for private recitation of the Breviary; the Book of the Redeeming Passion (Junieh 1902) for Holy Week; the Lectionary (Kozhaya 1841) with pericopes from the Old Testament, the Acts of the Apostles, the Epistles, and the Apocalypse; the Book of the Hussai (Beirut 1898), containing the proemia and sixteen prayers that recur in many liturgical functions; the Book of Funerals (ibid. 1894 and 1898). Instead of an Evangelary, an Arabic edition of the four Gospels is used (preferably that of Beirut 1877 and 1886), which includes tables indicating the liturgical pericopes. The printing of the Office for the feasts, the book for the Offices of Lent, and the Pontifical is still lacking (cf. P. Dib, Etude sur la liturgie maronite, Paris 1919; analysis of all the books).
4. **Syro-Oriental Rite.** – The Chaldean Catholics have printed almost all their liturgical books in this century. The Rite of the Mysteries (Mosul 1936) contains the Ordinary of the Mass with the three customary anaphoras. The Supplementary Rites of the Mysteries (ibid. 1901), a choir book, provides, in addition to the various Mass chants, the indications of the scriptural pericopes to be read. The Priest’s Manual (ibid. 1907) corresponds only partially to the Roman Ritual, as it omits the texts of the following three books: the Book of Baptism (ibid. 1907), the Book of Blessing (ibid. 1907), i.e., of Matrimony, and the Book of the Dead (ibid. 1907), which provides the funerals of the laity and clergy. The Canonical Prayer (Ligia 1886–1872; reprint Rome 1938) is a three-volume work compiled by the Persian Lazarist Paul Bedjan to provide a breviary for priests; it contains in full the Psalter, the Book of Vespers, the Rogations of the Ninevites, and a large part of the three main books of the Divine Office: the Hidda (Offices for all Sundays and Lenten weekdays), the Gasa (Offices for feasts and commemorations), and the Kafkal (Office for weekdays); it also includes the Vardda (homilies by the poet of the 13th–14th centuries) and another by Qamiš (13th–14th centuries), the prayers of Abū-Ḥālim, i.e., Patriarch Eliya III, and the gdda’ d’idrāne’ or paracletic chants. The Book of Vespers (literally “the Rite of Before and After”; Mosul 1947); the Book of the Psalms of David (ibid. 1908). The Evangelary (ibid. 1901) provides the Syriac and Arabic texts of the liturgical pericopes in two separate volumes. The Epistles of the Apostle Paul (ibid. 1900), in two volumes like the Evangelary; the Catholic Epistles, unused by the Nestorians as they are considered non-canonical, are missing. The Lectionary (ibid. 1901), also in two separate volumes, includes the liturgical pericopes from the Old Testament and the Acts of the Apostles. The Turgāme (ibid. 1926) contains homilies to be read on feast days after the Gospel and other formulas to be recited by the deacon. The Pontifical, already prepared, has not yet been printed.
For the Nestorians, the Anglican mission in Persia printed the Holy Order of the Oblation and of Baptism (Urmiah 1896), providing the Ordinary of the Mass, the three anaphoras, and the baptismal rite; then a priest, Giuseppe Kelajta, published the Order of Priests (Mosul 1928), which contains both the Missal and the Ritual and is rich in traditional content. An edition of the Book of Vespers was also produced (ibid. 1923), with various additions (cf. E. Tisserant, Nestorienne [Eglise], in DTHC, XI, cols. 320–22).
The Malabarese also belong to the same rite; they have published many liturgical books, though not all. The Book of Rites and Lessons (Verapoly 1931) is a plenary Missal, arranged like the Roman one. The Book of the Mystery (Mannanam 1926) provides the rite of the solemn Mass of the bishop. The Chaldean Rite of the Office of the Mysteries (Alwaye 1946) contains the sacramental rites. The Book of the Office for the Dead (Mannanam 1921) for the funerals of the laity. The Book of the Office for the Dead for the clergy (Alwaye 1948), called Thumsa from the first word of the title. The Order of Preparation and Thanksgiving Before and After the Oblation (Mannanam 1937) includes, in its second part, the blessing of water, the house, fruits, etc. The Order of Prayers and Psalms and Other Ecclesiastical Offices for Feast Days (Changanacherry 1929) contains the Office only for major feasts and is used solely by monks. The Book of the Office... (Mannanam 1932) provides the ferial Divine Office and is used for private recitation of the Breviary (cf. E. Tisserant, Syro-malabare [Eglise], in DTHC, XIV, cols. 3155–60; Placidus a S. Josepho, Ritus et libri liturgici Syro-malabari, Thevara 1933).
5. **Coptic Rite.** – For the Coptic Catholics, a first edition of many liturgical books was made in the 18th century in Rome by Raphael Tuki (q.v.). In recent times, Catholics have published the following books: the Euchologion (Cairo 1888) provides the Office of Incense, the Mass with the three anaphoras, some chants, and also the parts for the deacon and the people. The Book of the Server (Rome, n.d.) gives the deacon’s parts for all liturgical functions and adds other prayers. The Book of the Sacraments (Cairo 1900) also includes the rite of funerals. A separate edition was made of the Unction of the Sick, i.e., the Prayer of the Lamp (ibid. 1932). The Book of the Prayers of the Seven Hours (ibid. 1930) provides the invariable parts of all the hours of the Divine Office. There is a separate edition with only the Arabic text. The book is used for private recitation of the Breviary. The Office of Holy Week (ibid. 1900 and 1933) is a large volume, first printed in Coptic alone, then in Arabic alone. Catamoros of the Gospels (ibid. 1930) contains the Gospels for Sundays and feast days. Catamoros of the Apostle (ibid. 1932) provides the epistles for Sundays and feast days. The Book of Holy Easter (ibid. 1933) contains the readings for Holy Week and Easter Week.
Among the dissidents, the same books are found, generally published with greater care and sometimes with luxury. They do not have a Ritual, but separately the Book of Baptism and Matrimony (Cairo 1921), the Book of the Unction of the Sick (ibid. 1908), the Book of the Dead (Cairo 1904), the Book of Luqani and Sagdah (ibid. 1921) with the particular Offices for Epiphany, Holy Thursday, Pentecost, etc., the Book of Processions (ibid. 1921) for the feasts of the Cross, Palm Sunday, with the addition of various hymns, the Book of Hymns and Homilies for the Vigil of Christmas and Epiphany (ibid. 1920), the Book of Hymns (ibid. 1913), in 2 vols., for the first and second halves of the year, the Book of Hymns for the month of Khoiak, i.e., the Theotokia (ibid. 1911), the Book of Sacred Praises of the Virgin, Angels, Apostles, Martyrs, and Saints (ibid. 1922), containing the hymns called doxologies. The Catamoros, which provides the Epistles and Gospels together, is divided into 3 vols.; the first runs from the month of Toth to Mechir, the second from Lent to Pentecost, the third from the month of Pachon to the end of Epagomenal days; or also in 2 vols. (Cairo 1899–1901), each covering six months.