I The Sources

and the Church, edited by Bonwetsch and Seeberg, V 1908) pp. 1–77, edited both Greek texts from a Greek-Latin codex written around 1200 in Southern Italy (Otranto) and held in the Karlsruhe Library; the same author provides a rich overview of further liturgical prints starting on p. 87¹. Just as all these texts are essentially the same in their core, they also agree with the oldest form preserved for us, which exists in the famous—though unfortunately still not edited in its entirety—Barberini Euchologium Prayer Book of the 8th century. This manuscript—now cataloged as Barberin. III 55 in the Vatican Library—is printed in Swainson, pp. 76–94, and, after a new collation, in Brightman, pp. 309–344. The former fills the gap in the Basil liturgy using a codex from the British Museum, Add. 22 749, 12th century (pp. 81b–84b), while the latter (pp. 327${22}$–336${12}$) uses a manuscript from Grottaferrata (Γ β VII, 9th/10th century). Here, only the priest’s prayers are communicated, with only the most essential responsories of the people, words of the deacon, and rubrics included. Above all, the later additions of the Byzantine Middle Ages, as well as the adjustments made to both liturgies through the occasional borrowing of texts, are not yet present; therefore, this text alone must serve as the foundation for our historical investigation.

The designation of one of these liturgies as that of Chrysostom, already encountered in 12th-century manuscripts, is missing in the Barberinianus, likely only by oversight². In the course of the text, however, two prayers—the one for the dismissal of the catechumens (Baumstark [see p. 3] no. 13, Sw. 89a, Br. 315${11}$) and the proskomide offertory/preparation of the gifts (Baumstark no. 16, Sw. 90a, Br. 319${2}$)—are designated as of Chrysostom or of Saint John Chrysostom³. External testimonies for John as the author cannot be produced, so the name must be considered legendary.

1. Regarding prints and manuscripts, see further Brightman p. lxxxi ff. and de Meester in Chrysostomika 271 ff.
2. Brightman xciii.
3. The epithet Chrysostomos Golden-mouthed for John of Constantinople is not only verifiable in the 8th century, as Th. Schermann believes in the introduction to R. Storf’s translation of the Greek liturgies (Bibl.