I The Sources

Swainson follows this with the "Codex Rossanensis," based on a copy by Stevenson, now Vatic. gr. 1970, 13th century, formerly belonging to the Basilian monastery of S. Maria de Patirio near Rossano, and later to Grottaferrata: Swainson p. XV ff., Brightman p. L. The Jerusalem bishop list on p. 294 extends to Orestes, who died in exile in 1012, whereas the Antiochene bishop list peculiar to this manuscript is carried through to Theodosius III, the successor to Peter III who reigned in 1052/57. Thus, the original of the codex may have belonged to a monastery (p. 282${30}$) of Palestinian monks in the vicinity of Antioch, which also explains the fact that on p. 280${26}$ prayer is made only for the patriarch, not also for a bishop. Brightman (p. L$_{18}$) is incorrect in assuming this to be evidence for Jerusalem as the place of origin.

Swainson’s third column is formed by Paris. gr. 2509, 15th century, which H. Omont copied for the edition. The diptychs are missing here, but in the intercessory prayer of the Mass of the Catechumens, prayer is made for the salvation of Iōannou tou hagiotatou patriarchou kai Theodoulou tou katholikou archiepiskopou John the most holy patriarch and Theodulus the universal archbishop (p. 225${8}$ ff., 231${4}$, Br. 34${20}$ ff., 36${31}$): Brightman identifies them as John IV of Constantinople (1111–1134) and Theodulus of Thessalonica (d. before 1134), from whose diocese the text would thus originate. This matches the prayer for several basileis emperors and a basilissa empress (285${2}$ f., Br. 55${13}$), namely John II Komnenos and Irene (1118–1143) and the Empress-dowager Irene, as Brightman has shrewdly combined.

There follows the Paris. Suppl. gr. 476, 15th century, likewise after Omont’s copy. The source of this codex probably comes from the Jerusalem diocese: the patriarch list of the holy city is maintained up to Leontios (c. 1187–93) (p. 295), and prayer is made for those pilgrims traveling to the holy places of Christ (p. 285${14}$). Yet, alongside the patriarch (p. 281${31}$), the bishop is explicitly named (289${21}$), and the city itself is distinguished from the holy city of Jerusalem: mnēstheti . . . tēs hagias sou tou theou hēmōn poleōs kai tautēs, tēs basileuousēs kai pasēs poleōs etc. Remember... Thy holy city of our God and this one, the imperial one, and every city, etc. (p. 283${29}$). No monastery is named.