XXIV. 1. But in order that your affection might know what observance is held each day daily in the holy places, I had to make it certain to you, knowing that you would gladly come to know these things. For each day, before cockcrow, all the doors of the Anastasis are opened, and all the monks and virgins, as they call them here, come down — and not only these, but also lay people besides, men or women, who nevertheless wish to keep an earlier vigil. And from that hour until daylight hymns are said and psalms are responded to, and likewise antiphons; and at each single hymn a prayer is made.
For the presbyters, two or three at a time, and likewise the deacons, take turns each day together with the monks, who at each single hymn or antiphon say the prayers. 2. Now as soon as it begins to grow light, then they begin to say the morning hymns. Behold, the bishop also arrives with the clergy, and at once goes inside into the cave, and from within the chancel-rails he first says a prayer for all; he himself also commemorates the names of whomever he wishes, and thus he blesses the catechumens. Likewise he says a prayer and blesses the faithful. And after this, as the bishop comes out from within the rails, all approach to his hand, and he blesses them one by one as he goes out; and thus the dismissal takes place, now in daylight. 3.
Likewise at the sixth hour all come down again in the same way to the Anastasis, and psalms and antiphons are said until the bishop is summoned; he too comes down and does not sit, but at once enters within the rails within the Anastasis, that is, within the cave, where he was also early in the morning, and from there likewise he first makes a prayer, then blesses the faithful, and thus, coming out from within the rails, his hand is likewise approached. So therefore at the ninth hour also it is done just as at the sixth. 4. But at the tenth hour, which they call here lycinicon, for we call it lucernare, in the same way the whole multitude gathers at the Anastasis, all the candles and tapers are lit, and an immense light is made.
The light, however, is not brought in from outside, but is taken out from the inner cave, where a lamp burns always, night and day, that is, from within the rails. The lucernarial psalms are also said, and the antiphons too at greater length. Behold, the bishop is summoned and comes down and sits up above, and the presbyters too sit in their places, and hymns or antiphons are said. 5. And when these have been finished according to custom, the bishop rises and stands before the rail, that is, before the cave, and one of the deacons makes the commemoration of individuals, as is usually the custom. And as the deacon says the names of individuals, very many little children always stand responding always: Kyrie eleison, which we call:
Lord, have mercy, of whom the voices are countless. 6. And when the deacon has finished all that he has to say, the bishop first says a prayer and prays for all; and thus all pray together, both the faithful and the catechumens alike. Likewise the deacon raises his voice, that each one, just as he stands, being a catechumen, should bow his head; and thus the bishop, standing, says a blessing over the catechumens. Likewise a prayer is made, and again the deacon raises his voice and admonishes that each of the faithful, standing, should bow their heads; likewise the bishop blesses the faithful, and thus the dismissal of the Anastasis takes place. 7. And the individuals begin to approach the bishop's hand. And afterwards, from the Anastasis as far as the Cross, the bishop is led with hymns, and at the same time all the people go.
When they have arrived there, he first makes a prayer, then he blesses the catechumens; likewise another prayer is made, likewise he blesses the faithful. And after this, both the bishop and the whole crowd again go behind the Cross, and there again it is done likewise just as before the Cross. And likewise the bishop's hand is approached just as at the Anastasis, so both before the Cross and behind the Cross. Moreover, huge glass lamps hang everywhere in great numbers, and there are very many candelabra both before the Anastasis and before the Cross, and also behind the Cross. So all these things are finished with frequent observances. This service is held in this way daily, throughout six days, at the Cross and at the Anastasis. 8.
But on the seventh day, that is, the Lord's Day, before cockcrow all the multitude that can be in that place gathers, as if at Easter, in the basilica which is in the place beside the Anastasis, yet outside, where lamps hang for this very purpose. For since they fear that they may not arrive at cockcrow, they come beforehand and sit there. And hymns and also antiphons are said, and prayers are made at each single hymn or antiphon. For the presbyters and deacons too are always ready in that place for the vigils on account of the multitude which gathers. For such is the custom, that before cockcrow the holy places are not opened. 9.
But as soon as the first cock has crowed, immediately the bishop comes down and enters inside into the cave at the Anastasis. All the doors are opened and the whole multitude enters into the Anastasis, where already countless lamps are shining; and as soon as the people have entered, one of the presbyters says a psalm and all respond; after this a prayer is made. Likewise one of the deacons says a psalm, likewise a prayer is made, a third psalm too is said by one of the clergy, a third prayer is made and a commemoration of all. 10. So when these three psalms have been said and three prayers made, behold, censers too are brought inside into the cave of the Anastasis, so that the whole basilica of the Anastasis is filled with fragrances.
And then, when the bishop stands inside the rails, he takes the Gospel and goes to the door and the bishop himself reads the resurrection of the Lord. When it begins to be read, so great a groaning and lamentation of all the people arises, and such great tears, that even the hardest person could be moved to tears that the Lord endured such things for us. 11. So when the Gospel has been read, the bishop goes out and is led with hymns to the Cross, and all the people with him. There again one psalm is said and a prayer is made. Likewise he blesses the faithful and the dismissal takes place. And as the bishop goes out, all approach to his hand. 12.
But soon the bishop withdraws to his own house, and now from that hour all the monks return to the Anastasis, and psalms and antiphons are said until daylight, and at each single psalm or antiphon a prayer is made; for the presbyters and deacons keep watch daily by turns at the Anastasis with the people. Of the laity too, men or women, if any wish, they remain in the place until daylight; if any do not wish, they return to their homes and lay themselves down to sleep. XXV. 1. But at daybreak, because it is the Lord's Day, there is a procession into the greater church which Constantine built, which church is on Golgotha behind the Cross, and all things are done according to the custom by which they are done everywhere on the Lord's Day.
Indeed, because the custom here is such that, of all the presbyters who are seated, as many as wish preach, and after all those the bishop preaches — which sermons take place for this reason always on the Lord's Days, that the people may always be instructed in the Scriptures and in the love of God — while these sermons are being said, a great delay occurs before the dismissal of the church takes place, and therefore the dismissal takes place before the fourth hour or perhaps the fifth. 2. But when the dismissal of the church has taken place according to the custom by which it is done everywhere, then from the church the monks lead the bishop with hymns as far as the Anastasis.
But when the bishop begins to come with hymns, all the doors of the basilica of the Anastasis are opened, and all the people enter — the faithful, however, for the catechumens do not. 3. And when the people have entered, the bishop enters and at once goes inside the rails of the martyrium-cave. First thanks are given to God, and thus a prayer is made for all; afterwards the deacon raises his voice, that all, just as they stand, should bow their heads, and thus the bishop blesses them, standing within the inner rails, and afterwards he goes out. 4. But as the bishop goes out, all approach to his hand. And so it is that the dismissal is drawn out almost until the fifth or sixth hour. Likewise at the lucernare too it is done according to the daily custom.
This custom, then, is thus observed each day throughout the whole year, except on the solemn days, of which themselves how it is done we have noted below. 5. But among all these things this is quite especially noteworthy, that they bring it about that psalms or antiphons always suited are said — both those which are said at night, and those toward the morning, and also those which are said through the day, whether at the sixth or ninth hour or at the lucernare — always so suited and so fitting that they pertain to the very matter which is being done. 6.
And although throughout the whole year there is always on the Lord's Day a procession into the greater church, that is, which is on Golgotha, that is, behind the Cross, which Constantine built, on one Lord's Day only, that is, of the fiftieth day at Pentecost, there is a procession into Sion, as you will find noted below; yet so to Sion that, before it is the third hour, one goes thither, and first the dismissal takes place in the greater church ... * * * [One leaf is missing.] 'Blessed is He who comes in the name of the Lord,' and the rest which follows. And since on account of the monks who go on foot it is necessary to go more gently, in this way one arrives in Jerusalem at that hour at which a man can begin to recognize a man, that is, near daylight, yet before it becomes light. 7.
When it has been arrived there, immediately the bishop thus enters into the Anastasis, and all with him, where the lamps already shine beyond measure. So one psalm is said there, a prayer is made, the catechumens are blessed by the bishop first, then the faithful. The bishop withdraws, and each one goes off to his own lodging, that they may recover themselves. But the monks remain there until daylight and say hymns. 8. But when the people have recovered themselves, as the second hour begins they all gather in the greater church which is on Golgotha. As for the adornment with which the church or the Anastasis or the Cross or in Bethlehem is decked on that day, it would be superfluous to write of it. There you see nothing else but gold and gems and silk;
for even if you see hangings, they are of silk woven with gold; if you see curtains, they likewise are of silk woven with gold. Moreover, every kind of liturgical vessel, golden and set with gems, is brought out on that day. But the number or weight of the candelabra and lamps and lights and the various furnishings — can it ever even be estimated or written? 9. For what shall I say of the adornment of the very fabric itself, which Constantine, in the presence of his mother, in so far as he had the resources of his kingdom, honored with gold, mosaic, and precious marble — both the greater church and the Anastasis and the Cross and the other holy places in Jerusalem? 10. But, to return to the matter: on the first day, then, the dismissal takes place in the greater church which is on Golgotha.
And since, while they preach or read the several lessons or say hymns, all are nevertheless suited to that very day, and from there afterwards, when the dismissal of the church has taken place, there is a going with hymns to the Anastasis according to custom: and thus the dismissal takes place perhaps at the sixth hour. 11. But on that same day likewise at the lucernare it is done according to the daily custom. Again on another day there is likewise a procession in that same church on Golgotha, and this same thing also on the third day. So throughout the three days all this rejoicing is celebrated in the church which Constantine built, until the sixth hour.
On the fourth day in Eleona, that is, in the church which is on the Mount of Olives, very beautiful, in the same way all things are adorned and so celebrated there; on the fifth day at the Lazarium, which is from Jerusalem perhaps fifteen hundred paces; on the sixth day in Sion; on the seventh day in the Anastasis; on the eighth day at the Cross. And so, then, throughout eight days all this rejoicing and this adornment is celebrated in all the holy places which I named above. 12. In Bethlehem, however, throughout all eight days daily this adornment and this same rejoicing is celebrated by the presbyters and by all the clergy of that place and by the monks who are assigned to that place.
For at that very hour when all return by night to Jerusalem with the bishop, then the monks of that place, whoever they are, keep vigil until daybreak in the church at Bethlehem, reciting hymns and antiphons, since it is necessary that the bishop always keep these days at Jerusalem. But on account of the solemnity and the joy of that day, countless crowds gather from every side at Jerusalem, not only the monks but also the laity, both men and women. XXVI. To be sure, the fortieth day after Epiphany is celebrated here with the very highest honour. For on that same day there is a procession in the Anastasis, and all go in procession, and everything is carried out in its proper order with the greatest joy, just as at Easter.
All the presbyters also preach, and so does the bishop, always expounding from that passage of the Gospel where on the fortieth day Joseph and Mary brought the Lord into the temple, and Symeon and Anna the prophetess, daughter of Phanuel, saw him; and concerning their words which they spoke when they had seen the Lord, and concerning that very offering which the parents presented. And afterwards, when everything that is customary has been celebrated in its order, the sacraments are administered, and so the dismissal takes place. XXVII. 1. Likewise, when the days of Easter come, they are celebrated thus. For just as with us the days of Lent are observed before Easter, so here eight weeks are observed before Easter.
And the reason eight weeks are observed is that on the Lord's days and on the Sabbaths there is no fasting, except for the one Sabbath on which the Easter vigils are held and it is necessary to fast; apart from that one day, then, throughout the whole year the Sabbath is never fasted here at all. And so, accordingly, from the eight weeks, when the eight Lord's days and the seven Sabbaths have been deducted, because it is necessary to fast on one Sabbath, as I said above, there remain forty-one days which are fasted, which they here call 'eortae,' that is, the Lenten fast. 2.
Now the individual days of each week are observed thus: that is, on the Lord's day at the first cockcrow the bishop reads within the Anastasis, at the place of the Lord's resurrection, from the Gospel, just as is done throughout the whole year on the Lord's days; and in like manner the services are held until daybreak at the Anastasis and at the Cross, as they are held throughout the whole year on the Lord's days. 3. Afterwards, in the morning, as always on the Lord's day, the procession is made and those things are done which it is customary to do on the Lord's days, in the great church which is called the Martyrium, which is on Golgotha behind the Cross. And in like manner, when the service is finished, they go from the church to the Anastasis with hymns, as is always done on the Lord's days. While these things are being done, it comes to about the fifth hour;
The lucernare (evening lamp-lighting service) likewise is held at its own hour, as always, at the Anastasis and at the Cross, as it is held at each of the holy places; for on the Lord's day it is held at the ninth hour. 4. Likewise on the second weekday (Monday) at the first cockcrow they go in like manner to the Anastasis, as throughout the whole year, and the services are held until morning, as always. Again, at the third hour they go to the Anastasis, and those things are done which throughout the whole year are usually done at the sixth hour; for during the days of Lent this also is added, that they should go also at the third hour. Likewise at the sixth and ninth hours and at the lucernare things are done just as it is the custom to do always throughout the whole year in those holy places. 5. In like manner on the third weekday (Tuesday) everything is done just as on the second weekday (Monday).
On the fourth weekday (Wednesday), likewise, they go by night to the Anastasis, and those things are done which are always done, until morning; likewise at the third hour and at the sixth. But at the ninth hour, because it is always the custom—that is, throughout the whole year—on the fourth and the sixth weekday (Wednesday and Friday) to go in procession to the ninth-hour service on Zion (since in these places, except when a martyr's day occurs, on the fourth and sixth weekday even the catechumens always fast), therefore at the ninth hour the procession is made to Zion. For if by chance during Lent a martyr's day should fall on the fourth weekday or the sixth weekday, then likewise the procession is made to the ninth-hour service on Zion. 6.
On the days of Lent, however, as I said above, on the fourth weekday (Wednesday) the procession goes to the ninth-hour service on Zion according to the custom of the whole year, and everything is done that it is customary to do at the ninth hour, except the offering (oblation). For, so that the people may always learn the law, both the bishop and the presbyter preach constantly. And when the dismissal has taken place, the people thence escort the bishop with hymns as far as the Anastasis; and from there they come in such a way that, when one enters the Anastasis, it is already the hour of the lucernare; so the hymns and antiphons are recited, the prayers are made, and the lucernare dismissal takes place in the Anastasis and at the Cross. 7. The lucernare dismissal on these days, that is, of Lent, is always held later than throughout the rest of the year.
On the fifth weekday (Thursday), likewise, everything is done just as on the second and third weekday (Monday and Tuesday). On the sixth weekday (Friday), likewise, everything is done just as on the fourth weekday (Wednesday), and in like manner they go to the ninth-hour service on Zion, and in like manner from there the bishop is escorted with hymns as far as the Anastasis. But on the sixth weekday (Friday) the vigils are celebrated in the Anastasis from that hour at which they have come from Zion with hymns, until morning—that is, from the hour of the lucernare, just as one would have entered on the morning of another day, that is, on the Sabbath. The offering, moreover, is made in the Anastasis earlier, so that the dismissal takes place before sunrise. 8. Throughout the whole night, by turns, responsorial psalms are recited, by turns antiphons, by turns various readings, all of which are prolonged until morning.
The dismissal, however, which is held on the Sabbath at the Anastasis, takes place before sunrise—that is, the offering—so that at that hour when the sun begins to rise, the dismissal in the Anastasis may already have been completed. Thus, then, the individual weeks of Lent are celebrated. 9. As for what I said, that on the Sabbath the dismissal is held earlier, that is, before sunrise, this is done so that those whom they here call 'ebdomadarii' (week-keepers) may break their fast sooner. For such is the custom here of fasting in Lent, that those whom they call 'ebdomadarii'—that is, those who keep the weeks—eat on the Lord's day, because the dismissal is held at the fifth hour. And once they have lunched on the Lord's day, they no longer eat until the Sabbath morning, as soon as they have communicated in the Anastasis.
On account of these very people, then, so that they may break their fast sooner, the dismissal is held in the Anastasis on the Sabbath before sunrise. As for what I said, that the dismissal is held in the morning on their account, this is not because they alone communicate, but all communicate who wish to communicate that same day in the Anastasis. XXVIII. 1. For the custom of fasting here in Lent is such that some, after they have eaten on the Lord's day after the dismissal—that is, at the fifth or sixth hour—no longer eat throughout the whole week until the coming Sabbath after the dismissal in the Anastasis: these are they who keep the weeks. 2.
On the Sabbath, however, those who have eaten in the morning no longer eat in the evening, but on the next day, that is the Lord's day, they lunch after the church dismissal at the fifth hour or later, and afterwards they no longer eat until the coming Sabbath, as I said above. 3. For the custom here is such that all who are, as they here say, 'apotactitae' (renouncers, ascetics), whether men or women, not only on the days of Lent but throughout the whole year, on the days when they eat, eat only once a day. But if there are any among these apotactitae who cannot keep entire weeks of fasting, as we said above, throughout the whole of Lent they take a meal in the middle, on the fifth weekday (Thursday). And whoever cannot do even this fasts two days at a time throughout the whole of Lent; and whoever cannot do even that eats from evening to evening.
4. No one, however, demands how much each ought to do, but each one does as he is able; nor is he praised who has done much, nor is he blamed who has done less. Such, indeed, is the custom here. Now their food on the days of Lent is this: that they taste neither bread—which cannot be even nibbled—nor oil, nor anything that comes from trees, but only water and a little gruel of flour. Lent is observed thus, as we have said. XXIX. 1. And when those weeks are completed, the vigils in the Anastasis run from the hour of the lucernare on the sixth weekday (Friday)—at which time they come from Zion with psalms—until the morning of the Sabbath, when the offering is made in the Anastasis. Likewise the second week and the third and the fourth and the fifth and the sixth are observed in like manner as the first week of Lent.
2. When the seventh week comes, however—that is, when only two weeks remain, including it, before Easter—each day everything is done just as in the other weeks that have passed; only that the vigils, which in those six weeks were held in the Anastasis, in the seventh week—that is, on the sixth weekday (Friday)—are held on Zion: the vigils are held according to the custom, in the same manner in which they were held in the Anastasis throughout the six weeks. And throughout all the vigils, psalms suited to both the place and the day are always recited, or antiphons. 3. But when the morning of the Sabbath begins to dawn, the bishop offers and makes the offering on the Sabbath morning. Then, that the dismissal may take place, the archdeacon lifts up his voice and says:
'Let us all be ready today at the seventh hour at the Lazarium.' And so, then, when the seventh hour begins, all come to the Lazarium. The Lazarium, that is, Bethany, is perhaps at the second milestone from the city. 4. Now for those going from Jerusalem to the Lazarium, perhaps five hundred paces from that place, there is a church on the road, at the spot where Mary, the sister of Lazarus, met the Lord. There, then, when the bishop has come, all the monks meet him, and the people enter there; one hymn and one antiphon are recited, and that very passage of the Gospel is read where the sister of Lazarus met the Lord. And so, when the prayer has been made and all have been blessed, they go from there with hymns as far as the Lazarium. 5.
When they have come to the Lazarium, however, so great a multitude gathers that not only the place itself but even all the fields round about are full of people. Hymns also and antiphons suited to that very day and place are recited; likewise readings suited to the day, whatever are read. Then, that the dismissal may take place, Easter is announced—that is, the presbyter goes up to a higher place and reads that passage which is written in the Gospel: 'When Jesus had come to Bethany six days before the Passover,' and so on. So when that passage has been read and Easter announced, the dismissal takes place. 6. The reason this is done on that day is that, as is written in the Gospel, six days before the Passover this had taken place in Bethany;
for from the Sabbath until the fifth weekday (Thursday), on which the Lord is seized by night after the supper, there are six days. So all return to the city straight to the Anastasis, and the lucernare is held according to custom. XXX. 1. On the next day, then—that is, the Lord's day, on which one enters into Easter week, which they here call the Great Week—when those things have been celebrated which are customary at cockcrow in the Anastasis or at the Cross to be done until morning: on the Lord's day, then, in the morning the procession is made according to custom in the great church which is called the Martyrium. And the reason it is called the Martyrium is that it is on Golgotha—that is, behind the Cross, where the Lord suffered—and therefore it is called the Martyrium. 2.
When, then, everything has been celebrated according to custom in the great church, and before the dismissal takes place, the archdeacon lifts up his voice and says first: 'This whole week—that is, tomorrow—at the ninth hour let us all assemble at the Martyrium, that is, in the great church.' Likewise he lifts up his voice again and says: 'Today let us all be ready at the seventh hour on the Eleona (Mount of Olives).' 3.
So when the dismissal has taken place in the great church—that is, at the Martyrium—the bishop is escorted with hymns to the Anastasis; and there, when those things have been completed which it is customary to do on the Lord's days in the Anastasis after the dismissal at the Martyrium, then each one, going to his home, hastens to eat, so that by the beginning of the seventh hour all may be ready in the church which is on the Eleona—that is, on the Mount of Olives—where there is that cave in which the Lord used to teach. XXXI. 1. So at the seventh hour all the people go up the Mount of Olives—that is, the Eleona—into the church; the bishop is seated, hymns and antiphons suited to that very day and place are recited, and likewise readings.
And when the ninth hour begins, they go up with hymns to the Imbomon—that is, to that place from which the Lord ascended into heaven—and there they are seated; for all the people are always commanded to be seated in the presence of the bishop, only that the deacons alone always stand. There too hymns and antiphons suited to the place or the day are recited; likewise readings are interposed, and prayers. 2. And now, when the eleventh hour begins, that passage of the Gospel is read where the children with branches and palms met the Lord, saying: 'Blessed is he who comes in the name of the Lord.' And immediately the bishop rises, and all the people, and thence from the very top of the Mount of Olives the whole way is gone on foot. For the whole people goes before him with hymns or antiphons, always responding:
'Blessed is he who comes in the name of the Lord.' 3. And as many infants as there are in those places, even those who cannot walk on their own feet because they are tender, their parents carry on their necks, all holding branches—some of palms, others of olive; and so the bishop is escorted in that same figure in which the Lord was then escorted. 4. And from the top of the mountain as far as the city, and from there to the Anastasis through the whole city, all go entirely on foot—and even if there are any matrons or any persons of rank, they thus escort the bishop, responding, and so very slowly and gently, lest the people grow weary; and so it is now already evening when they arrive at the Anastasis. When they have come there, however late it may be, the lucernare is nevertheless held, prayer is again made at the Cross, and the people are dismissed. XXXII. 1.
Likewise on the next day—that is, the second weekday (Monday)—those things are done which are customary to be done from the first cockcrow until morning at the Anastasis; likewise at the third and at the sixth hour are done those things which are done throughout all of Lent. At the ninth hour, however, all gather in the great church—that is, at the Martyrium—and there, until the first hour of the night, hymns and antiphons are continually recited; readings also suited to the day and place are read; prayers are always interposed. 2. The lucernare also is held there when the hour begins; so it comes about that the dismissal is held at the Martyrium even by night. When the dismissal has been held there, the bishop is led from there with hymns to the Anastasis.