I The Sources

...translation accessible, about half is also printed in the original text in the Syriac missals: Brightman p. lviii ff. gives an overview, to which must be added that Baumstark has meanwhile published No. 44, the Athanasian liturgy in Syriac and Latin, in Oriens christianus II, 96–129. These forms, which essentially depend on Ja. James, do not have independent source value.1) A precise examination of this question is now provided by Fuchs, Anaphora des Patr. Johannan I (Liturgiegesch. Quellen issue 9), who seeks to separate the wheat from the chaff: his criteria are not always convincing to me.

Nest. The Persian Nestorians use the "Liturgy of the Apostles Addai and Mari," which differs strongly from the Greco-Syriac type and—just like the two following ones—was printed for the first time in Urmia in 1890: in Latin in Renaudot II 587–597, in English2) Also in J. M. Neale and R. F. Littledale, The Liturgies of St. Mark ... and the Church of Malabar (London, n.d.), p. 146–178, the Nestorian Liturgy of the Apostles is printed in English translation as the Liturgy of Malabar. in Brightman 252–305. Closer to the Greek is the short Anaphora of Theodore of Mopsuestia (Renaudot II 616–621) and that of Nestorius (Renaudot II 626–638). Baumstark treats the latter in more detail in Χρυσοστομικά Chrysostomica II 771–857 and has translated its main section back into Greek in Kleine Texte 35. He traces it back to an older form of the Chrysostom liturgy and has defended this thesis against Schermann in Theologie und Glaube V (1913) 299–313, 392–395.

Pers. Also close to the Persian rite is the oldest surviving fragment of a Syriac liturgy: two leaves written in the 6th century in Brit. Mus. Add. 14 669 fol. 20 f., which are only partially legible. Bickell edited the Syriac text in the Zeitschrift der Deutschen morgenländischen Gesellschaft 27 (1873) 609–613,