Running head: FULLY AUTOMATING THE BYZANTINE TYPIKON 1

Fully Automating the Byzantine Typikon

Matthew Smith
http://orcid.org/0000-0001-9970-2560
St. Gregory Nazianzen Orthodox Institute for Eastern Christian Studies
granting through the Nikola Tesla Union University (NTU RS)

In partial fulfilment of the requirements for the Doctor of Philosophy (PhD) degree in
Computer Science.
May 2019
FULLY AUTOMATING THE BYZANTINE TYPIKON 2

Copyright 2019, © Matthew Smith

FULLY AUTOMATING THE BYZANTINE TYPIKON 3

Table of Contents

Abstract....................................................................................................................................10
Chapter 1: Preliminary Information.........................................................................................11
Rationale..............................................................................................................................11
Statement of the Problem....................................................................................................12
Hypothesis...........................................................................................................................12
Seven times a day, I praise you......................................................................................12
Following the Typikon is not optional............................................................................13
Thesis Statement..................................................................................................................15
Background and Literature Review.....................................................................................15
Automation.....................................................................................................................15
Definition of Terms and Relevant Concepts.......................................................................17
Definition of the Typikon...............................................................................................17
Typika in use in the Patriarchate of Antioch..................................................................18
Expert System—a solution to varying or complex rules................................................19
Expert systems................................................................................................................20
Aims and Delimitation of the Study....................................................................................22
Methodology........................................................................................................................23
Researcher's Background and Interests...............................................................................24
Chapter Outline and Dissemination of Research................................................................24
Outline of the Dissertation..............................................................................................24
Dissemination of the Research.......................................................................................26
Chapter 2: Sources of Information...........................................................................................27
Fundamental Information....................................................................................................27
Types of feasts within the Byzantine liturgy..................................................................27
The date of Easter is pivotal...........................................................................................27
Byzantine Liturgical Books.................................................................................................28
The Collection and collation of rubrics..........................................................................29
Rubrics not present in all editions..................................................................................30
Menaia of Constantinople and Antioch diverge.............................................................31
Chapter 3: The Question of Time and its Representation........................................................34
The Division of Time..........................................................................................................34
Defining the parts of the calendar...................................................................................34
Calculating the Date of Easter.............................................................................................36
Julian calendar................................................................................................................37
Gregorian calendar..........................................................................................................38
Revised Julian or Milanković calendar..........................................................................39
Calculations required for the date of Easter...................................................................40
Early calculations for Easter......................................................................................40
Modern calculations for Easter..................................................................................41
Calendars used in this research.......................................................................................43
Chapter 4: Additional Non-liturgical Data..............................................................................46
Fasting Regulations.............................................................................................................46
Traditional Fasting Rules for the Patriarchate of Antioch..............................................46
FULLY AUTOMATING THE BYZANTINE TYPIKON 4

Chapter 5: Automating beyond the Divine Liturgy.................................................................49

Structure of the Canonical Hours........................................................................................49
Additional Services added to the Canonical Prayers..........................................................50
The Paraclesis to the Theotokos.....................................................................................50
Akathist hymn.................................................................................................................51
Canon of Saint Andrew of Crete.....................................................................................51
The Great Fast and the Services of Great and Holy Week..................................................52
Great and Holy Week.....................................................................................................53
Other Complexities found in Automating the Canonical Hours.........................................53
Chapter 6: Automation through Technology...........................................................................56
Categories of Technology Required....................................................................................56
Storing data and rules.....................................................................................................56
Content management......................................................................................................58
Scripting language..........................................................................................................59
Portability........................................................................................................................60
Improved or Alternative Technology Choices...............................................................61
Rules Engine is the Heart of Automation............................................................................63
Testing portability of CLIPS rules..................................................................................63
Version of CLIPS used in research.................................................................................65
Chapter 7: Details and Mechanics of Automation...................................................................66
Driving Script......................................................................................................................66
Creating the Basic Data.......................................................................................................67
Phase Two: Creating the Basic Calendar Data....................................................................67
Part one: the calendar......................................................................................................67
Part two: dates of feasts..................................................................................................68
Part three: finding the Epistle and Gospel of the day.....................................................68
Part four: service periods and classes.............................................................................68
Part five: remaining parts of the Divine Liturgy............................................................69
Part six: date-specific differences...................................................................................69
Chapter 8: A Brief Excursus to Review and Contrast the Roman Rite Liturgy......................70
The Roman Rite of the Latin Rite of the Catholic Church.................................................70
The Catholic Church.......................................................................................................70
The Latin Church and the Roman Rite of the Catholic Church.....................................70
Ordinary Form of the Roman Rite..................................................................................71
Liturgical Books describing the Roman Rite......................................................................71
The Office of Readings and the fifth volume.................................................................74
The Liturgical Calendar of the Roman Rite........................................................................75
Fasting in the Roman Rite...................................................................................................76
Automating the Roman Rite................................................................................................77
Few Complexities...........................................................................................................77
Julian calendar may be used for Easter......................................................................77
The existence of local calendars................................................................................78
Civil holidays.............................................................................................................78
More than one text for readings.................................................................................78
Perhaps an error in reading selection.........................................................................79
A Choice of texts or paths may be indicated.............................................................80
More complex changes..............................................................................................81
FULLY AUTOMATING THE BYZANTINE TYPIKON 5

Mass and Liturgy of the Hours celebrate same commemoration..............................82

Details of the automation................................................................................................83
In Conclusion: Automating the Roman Rite is Relatively Simple.....................................84
Chapter 9: Presentation of the Ordo and other End Products..................................................85
Standards for web pages......................................................................................................85
Standards Lacking or Immature..........................................................................................85
Text Encoding Initiative (TEI)............................................................................................86
Standard for Feasts and Liturgical Days.............................................................................88
The iCalendar and similar standards..............................................................................88
Liturgical Data Standard.....................................................................................................90
Automation Output No. 1: Daily Typikon..........................................................................90
Typikon on social media.................................................................................................91
More detailed Typikon includes readings and variable texts.........................................92
Automation Output No. 2: Calendar...................................................................................93
Automation Output No. 3: Liturgical Texts........................................................................95
Chapter 10: Issues Arising in Automating the Data................................................................96
Calculations for the Calendars............................................................................................96
Cycles in Byzantine Liturgy................................................................................................97
Issues of floating-point precision........................................................................................98
Degree of Solemnity of the Feasts....................................................................................100
The Two Categories of Feasts are Incomplete..................................................................102
Name of the Day or Feast..................................................................................................103
Simple days...................................................................................................................103
Sunday of the Canaanite woman..................................................................................105
Concurrence brings complexities.................................................................................105
Epistle and Gospel Readings.............................................................................................106
Epistle reading when major feast falls on a Sunday.....................................................106
Gospel reading when major feast falls on a Sunday.....................................................107
Multiple Cases of Concurrency.........................................................................................107
Issues of Language and Grammar.....................................................................................108
Language affects how text is stored in the database.....................................................109
Sourcing Electronic Texts and Copyright.........................................................................111
Texts of the Bible..........................................................................................................111
Texts of the Divine Liturgy and the Canonical Hours..................................................113
Issues Particular to the Canonical Prayers........................................................................114
Automating the Generation of the Readings from Scripture............................................115
Standardising the references.........................................................................................116
Rules of the Road required for Navigation.......................................................................117
Method of applying the rules........................................................................................117
Functions in an Expert System.....................................................................................118
First-pass rules..............................................................................................................118
Second-pass and later rules...........................................................................................118
Data Tables—The Information Required..........................................................................120
Storing and using date data...........................................................................................122
Relatively minor issues.................................................................................................123
Issues in Presenting the Automated Artefacts...................................................................123
Cascading Style Sheets not available in MIME e-mail................................................123
FULLY AUTOMATING THE BYZANTINE TYPIKON 6

Bulk e-mails treated as spam........................................................................................124

Presentation of Arabic texts..........................................................................................125
Chapter 11: Recommendations for Further Research............................................................127
Standard Outputs Allow Flexibility..................................................................................127
Summarising the Research................................................................................................127
Volume of Textual Material..............................................................................................128
Public Artefacts of the Research.......................................................................................129
Recommendations for Future Research............................................................................131
Complete rules and tune for efficiency.........................................................................131
Register extensions to standards...................................................................................133
Byzantine liturgy is essentially a chanted liturgy.........................................................133
Summary of recommendations.....................................................................................134
Glossary..................................................................................................................................136
References..............................................................................................................................153
Byzantine Rite Churches...................................................................................................153
Eastern Orthodox..........................................................................................................153
Melkite Greek-Catholic................................................................................................158
Catholic Church (Roman Rite, Latin Rite).......................................................................161
Science, including Computer Science...............................................................................168
Other..................................................................................................................................175
Tables.....................................................................................................................................176
Figures....................................................................................................................................197
Appendix A: Calculation of Easter using Oudin's formula...................................................205
Appendix B: Example of CLIPS translated to RIF-PRD.......................................................206
Description of the Sample Problem...................................................................................206
Sample Problem in RIF-PRD Presentation Syntax...........................................................206
Sample Problem in CLIPS.................................................................................................207
Appendix C: Scripts for Calculating Easter using Mallen's algorithm..................................208
Tcl......................................................................................................................................208
Python................................................................................................................................210
CLIPS................................................................................................................................211
Appendix D: Converting between dates in the Julian and Gregorian Calendars...................214
Appendix E: Additional Calendar Calculations.....................................................................215
Appendix F: Antiochian Orthodox Fasting Regulations........................................................216
Appendix G: Melkite Fasting Regulations.............................................................................217
Appendix H: Structure of Vespers in the Byzantine Rite......................................................218
Great Vespers....................................................................................................................218
Daily or Ferial Vespers......................................................................................................219
Appendix I: Structure of Vespers in the Roman Rite............................................................222
Extraordinary Form...........................................................................................................222
Ordinary Form...................................................................................................................223
Appendix J: Expert System Function to Determine Leap Year.............................................224
Appendix K: Driving Script for CLIPS Automation.............................................................226
Appendix L: CLIPS Rules for the Date of Easter..................................................................227
Appendix M: TEI Customised Schema for Liturgy...............................................................228
Appendix N: iCalendar Example for 1 January 2015............................................................230
Appendix O: xCal Example for 1 January 2015....................................................................231
FULLY AUTOMATING THE BYZANTINE TYPIKON 7

Appendix P: Sample Transformation from xCal...................................................................233

Appendix Q: Pericope Becomes Lection...............................................................................235
Appendix R: TEI output for Psalter.......................................................................................236
Raw TEI XML of Psalter up to Psalm 1............................................................................236
TEI Transformed into XHTML of Psalter up to Psalm 1..................................................237
Appendix S: Simpler Easter Calculation...............................................................................239
Appendix T: Technology used in Research and Prototypes..................................................240
Software used in Research and Development...................................................................240
Application development..............................................................................................240
Storing the data.............................................................................................................241
Middleware...................................................................................................................241
Web applications and presentation of artefacts............................................................241
Other software tools......................................................................................................242
Software Used in Preparing the Dissertation....................................................................242
FULLY AUTOMATING THE BYZANTINE TYPIKON 8

Index of Tables

Table 1: Byzantine liturgical books.......................................................................................176

Table 2: Extracts or collations of Byzantine liturgical books................................................178
Table 3: Accuracy of the various calendar methods..............................................................179
Table 4: Variable feasts of the Byzantine calendar...............................................................180
Table 5: Examples of basic information required for feasts..................................................182
Table 6: Calculated information for automation....................................................................184
Table 7: Parts of the Divine Liturgy that vary.......................................................................185
Table 8: iCalendar codes for a Byzantine liturgical day........................................................187
Table 9: Daily Typikon for Sunday 25 September 2011.......................................................190
Table 10: Variance of Menaion between Constantinople and Antioch.................................191
FULLY AUTOMATING THE BYZANTINE TYPIKON 9

Illustration Index

Figure 1: Byzantine calendar for June 2016, using the Gregorian calendar for Easter.........197
Figure 2: Sample daily Typikon on smart phone...................................................................198
Figure 3: Troparion for a martyr in Greek, Tone 4................................................................199
Figure 4: Troparion for a martyr in Arabic, Tone 4...............................................................200
Figure 5: Web application for a Byzantine liturgical calendar..............................................201
Figure 6: Readings from the Roman Rite lectionary for the Ascension................................202
Figure 7: Example of Byzantine liturgical calendar on the web with hCalendar activated. .203
Figure 8: Psalm 1 in pew booklet generated from TEI encoding..........................................204
FULLY AUTOMATING THE BYZANTINE TYPIKON 10

Abstract

The possibility and viability of automating the Byzantine Typikon were investigated. This

investigation raised issues such as the calendar to use in determining the date of Easter, the

particular or local Typikon to use (e.g. of an eparchy, of a patriarchate), what constitutes a

rubric or rule in Byzantine liturgy and where to find them, and the issues arising from the

quantity of textual material required to celebrate fully the liturgy of the Byzantine Rite. The

artefacts of such an automation are reviewed, including the issues that arise from automation

and the presentation of the resultant information or artefacts to the user. A brief excursus is

made to compare the automation of the Roman Rite liturgy of the Catholic Church with that

of the Byzantine Rite. The findings suggest that automation of the Byzantine liturgical

Typikon is indeed possible, but the quantity of text to be encoded and the complexity of the

liturgical rules strewn among the Byzantine liturgical books mean that the automation of the

complete liturgies and services of the Byzantine Rite would require many months of labour

and are best supported by a business rules engine.

Keywords: Byzantine Liturgy, Easter, computus, Roman Rite, Rules Engine

FULLY AUTOMATING THE BYZANTINE TYPIKON 11

Fully Automating the Byzantine Typikon

Chapter 1: Preliminary Information

Rationale

The starting point for this research is succinctly stated in the Guidelines for Research

in Orthodox Studies (GNOI, 2011): “The key characteristic of Orthodox Studies is the

application of theological reflection to solve real-life problems” (p. 3). It goes on to state:

“The point of departure is always a problem in the real world.”

The real-world problem, for which I seek a solution, is the availability of the

Byzantine Typikon to all clergy and faithful, equally, for the preparation and service of the

Divine Liturgy, as well as for the preparation and praying of the Canonical Hours.

Most clergy studied the Typikon and other liturgical books thoroughly during their

formation period. However, modern parish or missionary life leaves them little time to

determine accurately the intricacies of Byzantine liturgy. There are few clergymen in any

eparchy or diocese (outside the monasteries), who are capable of preparing the texts for the

Divine Liturgy with confidence for every day of the liturgical year. There are even fewer

cantors and readers who are capable of preparing in advance for a Divine Liturgy or for some

of the more common mid-week liturgical services during the Great Fast (Lent). This results

in poor liturgy, and separates that local church from the greater Church, as it is no longer

praying as one body.

Throughout much of the year, the choice of liturgical texts is quite clear. Preparing

the Divine Liturgy for many Sundays of the year is also reasonably straightforward.

Preparing the Canonical Hours for most Sundays is quite simple, as long as one is aware of

both the Tone of the week, and the point in the Eothinon cycle. Difficulties usually arise,

especially in the periods covered by the Triodion and the Pentecostarion; or when there is a
FULLY AUTOMATING THE BYZANTINE TYPIKON 12

feast, which coincides with the normal weekday or Sunday;—or most confusing of all, when

a Sunday occurs within the preparation or service period of another feast. Each of these

brings its own complexities—and its own beauty—to celebrations according to the Byzantine

tradition.

Statement of the Problem

In order to manage this problem, its analysis, and solution, the scope will be limited

to the automated preparation and identification of the correct texts (or references to them) for

the celebration of the Divine Liturgy and prayers of the Canonical Hours for any day of the

year. A perpetual Ordo, to borrow a term from the Latin tradition. 1

The goal of this research is to produce a system allowing the generation of typical

data, i.e. taken from the Typikon, for the Divine Liturgy and Canonical prayers on any single

day. This information may be realised in a number of ways.

Hypothesis

The automation of the Byzantine Typikon will greatly facilitate the preparation of

Divine Services and the Canonical prayers for clergy, cantors, servers, and indeed the faithful

in general.
Seven times a day, I praise you.

Seven times a day, I praise you. The psalmist says: “Seven times a day, I praise you

for your righteous ordinances.” (Psalms 119:164). In accord with this statement, seven

offices of the Canonical Hours developed within the Byzantine and Western traditions:

Vespers, Compline, Orthros, First Hour, Third Hour, Sixth Hour, Ninth Hour.2 Mesonyktikon
1 The Ordo, or more fully the Ordo Recitandi, also called the Directorium or Directory, is a book usually

printed each year, which gives concise directions for the celebration of liturgy and prayers for that calendar

year (The Catholic Encyclopedia, 1913).

2 These are the names usually given to the offices or services of the Canonical Hours in the Byzantine

tradition. Their equivalents in the Western tradition of Christianity are respectively: Vespers, Compline,
FULLY AUTOMATING THE BYZANTINE TYPIKON 13

or “The Prayer of Midnight” was later added in monasteries. Apart from Easter, it is rarely

prayed in parishes (Cleophas, 2011, para. 5; Serfes, 2003, “Midnight”). Encouraged by Saint

Paul's exhortations to “pray without ceasing” (1 Thessalonians 5:17) and to “persevere in

prayer” (Romans 12:12), we follow the psalmist's example.

Saint Maximos has elevated the simple following of the psalmist's and Saint Paul's

exhortations into a liturgical theology:

Every Christian should be exhorted ... to frequent God's holy church and never

to abandon the holy synaxis accomplished therein because of the holy angels

who remain there and who take note each time people enter and present

themselves to God, and they make supplications for them; likewise because of

the grace of the Holy Spirit which is always invisibly present, but in a special

way at the time of the holy synaxis. This grace transforms and changes each

person who is found there and in fact remoulds him in proportion to what is

more divine in him and leads him to what is revealed through the mysteries

that are celebrated. (Tribe, 2009, para. 5)

Following the Typikon is not optional.

Following the Typikon is not optional. The current Ecumenical Patriarch

(Bartholomew) stated in his enthronement address:

Moreover, it is our intent … to reinforce the observance of the special

liturgical practice of the Great Church. The promotion of liturgical life, in

following the Typikon of our Church, will be an object of special concern for

us, because this is the centre of our Christian existence and life.

(Bartholomew, 1991, para. 24)

Matins + Lauds, Prime, Terce, Sext, None.

FULLY AUTOMATING THE BYZANTINE TYPIKON 14

As each patriarchate or language group publishes its liturgical books, they are

commended for use throughout the churches of the respective patriarchate. For example, the

following comes from the forward to the new Book of Liturgies in English and Arabic by the

Melkite Patriarch Gregorios III:

Therefore we deem the text of the Divine Liturgy in Arabic and English to be

an official Church text approved by ecclesiastical authority.

And furthermore we decree by our Patriarchal authority that this text

be used without exception in all our parishes using the English language,

namely in the Melkite Greek-Catholic eparchies in Canada, the USA,

Australia & New Zealand, in our parishes in the United Kingdom, and in all

places where the Divine Liturgy is celebrated in English. (Common English

Translation Committee, 2009, p. iv)

Another example is from the Forward to the new Apostolos by Patriarch Maximos IV:

“ ‫ ليكون كل شيء فيها الئقًا‬،‫نأمر باستخدام هذه الطبعة الجديدة في جميع كنائسنا الطائفية‬

ً ‫( ”وجميال‬Paulists, 1967, p. ii).3

Also from the Forward to the Violakis Typikon: “τούτο έργον έτυχε της πλήρους

εγκρίσεως και επιδοκιμασίας ημών” (Violakis, p. iii).4

As Saint John Maximovitch says: “Our Church Typikon is not a compilation of dead

rules and it is not the fruit of some abstract desk work, it was imprinted on the spiritual

experience of holy ascetics who came to fully understand the depths of the human spirit and

the laws of the spiritual life” (1951, para. 1).

3 “We decree that this new edition be used in all the churches of our rite, so that all things may be fitting and

beautiful.”

4 “This project has received our full approval and praise.”

FULLY AUTOMATING THE BYZANTINE TYPIKON 15

Most importantly, of course, each bishop promises to uphold the faith, traditions, and

the Typikon at his ordination (cf. Service of Ordination of a Bishop).

The Typikon in current use in the Melkite Church is that of Archimandrite Cyril

Rizq, in Arabic. It follows the Typikon of Constantinople, as does the Typikon of Moulouk

(Couturier, 1912–1930, Vol. 1, p. 55), which, however, is more closely aligned to the

Violakis Typikon. The Rizq Typikon was decreed for use throughout all eparchies,

monasteries, and religious orders at the Synod of Ain Traz, 1909. The Rizq Typikon itself

was published in 1911.

Thesis Statement

Thesis: it is possible to automate the Byzantine Typikon such that an Ordo—a

specific expression of the Typikon for a particular Church for a given calendar year—may be

produced, giving the liturgical instructions for any day of any year, or indeed all days of any

year.

It is assumed that a simple expert system will facilitate this process, and allow not

only its maintenance, but also its extension to other Typika, for example those patriarchates

or Churches following a different Typikon or calendar.

Having produced such an Ordo, producing a liturgical run-sheet with the full texts

and readings for a specific day covered by the Ordo should also be possible.

Background and Literature Review

Automation.

Automation. There are several examples, where attempts have been made at

automating the Typikon. In all cases that have been reviewed, though, they limit themselves

either to a perpetual calendar of feasts, with very little other information, or to a calendar of

feasts for a given year, together with readings. Unfortunately, most examples of automated

Typika only provide readings according to the Menaia, and sometimes also according to the
FULLY AUTOMATING THE BYZANTINE TYPIKON 16

Triodion or Pentecostarion—i.e. only a basic interpretation of the liturgical books is

provided: there is no allowance for concurrence of feasts or service periods of feasts. The

situations where feasts occur at the same time as another feast, a Sunday, or season are not

always resolved. If an attempt has been made to resolve these conflicts, these systems

generally restrict themselves to a single Typikon and do not allow generalisation. They rarely

extend beyond readings for the Divine Liturgy.

Examples are:

• CyberTypicon5 (v4) from the Melkite Church: http://www.typicon.com/

• Menologion6 (3.0) from the Russian tradition:

http://www.saintjohnwonderworker.org/menologian/ .

Among the semi-automated, or those providing fixed information for the given year

are:

• Typikon for the Ecumenical Patriarchate (includes Church of Greece and the Greek

Orthodox Archdiocese of America: http://www.ec-patr.org/gr/typikon/ and

http://www.denver.goarch.org/liturgical/kanonion/Kanonion_2015_en.pdf ;

• On-line Liturgical Guide from the Antiochian Orthodox Church in the USA:

http://www.antiochian.org/liturgical-guide .

5 It would appear that further development is occurring. The web site has announced a newer version,

CyberTypicon 2012, which “has a different design and concept than 'CyberTypicon V4'”. As recently as

August 2011, this new version is still not available. Having rechecked in December 2015, a newer version,

CyberTypicon 2015, is available. The CyberTypicon 2015 now requires that Microsoft SQL Server Express

Edition be first installed (installation error message). It would appear that it is still in development; after

several attempts at installation, we have not been able to start the application successfully.

6 Although the web site states that “Menologion 3.0 is in active development”, the web page has not been

updated since 29 January 2013.

FULLY AUTOMATING THE BYZANTINE TYPIKON 17

Definition of Terms and Relevant Concepts

Definition of the Typikon.

Definition of the Typikon. The term “Typikon” comes from the Greek word

“Τυπικόν”, which means “according to, or following, the right order [of things]”. It is a term

that is used in several different senses in the Church today:

1. The list of rules for performance of the Divine Liturgy and prayers of the Canonical

Hours, most especially when there is a coincidence of feasts, seasons, and or

Sundays. This list of rules is usually collected in a single volume called the Typikon.

The one in current use by the Ecumenical Patriarchate (edited by Violakis) is entitled:

Τυπικόν της του Χριστού Μεγάλης Εκκλησιάς (Violakis, 1888).7

2. By extension, it can mean the whole practice of an implemented Typikon—i.e. all the

prayers and readings, in fact all the liturgies and services according to a given

tradition (Bartholomew, 1991, para. 24).

3. A short list—or “cheat sheet”—published by various patriarchates or eparchies for

use by their clergy and faithful in preparation of the Divine Liturgy. These sometimes

include information for other prayers such as Vespers and Orthros. It is sometimes

called a “Typikon” because it represents an interpretation of the Typikon, as

mentioned above, for a particular year (and Church or eparchy). It is often also called

an “Ordo”, which is the Latin term applied to a similar document. An example of this

can be found on the web site of the Ecumenical Patriarchate: http://www.ec-patr.org/

gr/typikon/ . This example does indeed provide guidelines for the correct celebration

of Vespers and Orthros. The Antiochian Orthodox Church offers several of these

summaries or Ordos: http://www.antiochian.org/liturgical_calendar_2011 and http://

www.antiochian.org/liturgical-guide are two examples giving information for a

7 That is, “Typikon of the Great Church of Christ”.

FULLY AUTOMATING THE BYZANTINE TYPIKON 18

specific year. The Antiochian Church has also provided a table to assist in celebrating

its liturgies and prayer services in any year, an example of which can be found here:

http://www.dowama.org/content/typikon.

4. The name “Typika” is also given to the prayer service that usually follows the service

of the Ninth Hour especially on those days, on which the Divine Liturgy is not

celebrated. It is so called, because it includes the typical psalms (Psalms 102, 145)

usually found in the Divine Liturgy according to Slavic, Antiochian, and earlier

Greek usage. The word Typika is the plural form of Typikon.

Typika in use in the Patriarchate of Antioch.

Typika in use in the Patriarchate of Antioch. In analysing the specific case of the

usage of the Patriarchate of Antioch, it is most appropriate to make reference to those Typika

printed in Arabic—the main liturgical language of that patriarchate. There are three. In order

of publication, they are the Typika of:

• Moulouk, Beirut—1896;

• Rizq, Beirut—1911;

• Arman, Beirut—1986 (original edition: 1951).

The Typikon declared as normative for the Ecumenical Patriarchate (Violakis, 1888)

will also be consulted.8 The Arman Typikon mentioned above is an Arabic rendering of the

Violakis Typikon. Also to be consulted is the recent translation into English of the Arman

Typikon by Bishop Demetri Khoury (2011), who has presented the information within the

Typikon in a more systematic form.

8 The Typikon of Constantinople was introduced into the Patriarchate of Antioch by Makarios III, Patriarch of

Antioch in the seventeenth century (Laham, 2009, p. 16).

FULLY AUTOMATING THE BYZANTINE TYPIKON 19

Reference will also be made to the following texts, especially to clarify interpretation

and/or practice:

• The Typikon of Saint Sabbas. Although available on line,9 I shall refer to the recently

printed edition from the monastery of Panagia Tatarna (Dositheos, 2010).

• The Systema Typikou of Papagianni (2006).

• The Typikon of Riga (1994).

As a means of checking that the automation is correct over a period of several years,

patriarchal Ordos from 1996 to 2018 have been consulted. All of the 19-year (Metonic) cycle

of lunar Epacts has thus been covered within this material. 10

Expert System—a solution to varying or complex rules.

Expert System—a solution to varying or complex rules. The Patriarchate of

Antioch, the Ecumenical Patriarchate, the Patriarchate of the Russian Orthodox Church, and

most other patriarchates all make some variations to the general Byzantine calendar and

liturgical rules as liturgy is celebrated and realised within each of those respective

patriarchates. Each jurisdiction or monastery has its own additions or localisations of the

Typikon, which can make the rules quite complex.

There are many exceptions, even for the general classifications. As an example, it

would be naïve to group all Class 4 feasts together. The mere occurrence of a Class 4 feast

on a Sunday adds complexities that vary within the group of Class 4 feasts themselves. If that

Sunday were a Sunday within the period of the Triodion or the Pentecostarion, then

additional rules and complexities might arise. Unfortunately, a liturgist in the Byzantine Rite

soon learns that even all Class 4 feasts are not the same—and they represent only a small

9 Photo images of the Typikon of St Sabbas according to the version printed in Venice, 1545, can be found

here, for example: http://www.orthlib.info/Typikon-Greek-1545/Typikon-Venice-1545.html.

10 The Metonic cycle is a period of 19 years—or 235 lunar months—after which the new and full moons return

to the same day of the solar year (Moesgaard, p. 7).

FULLY AUTOMATING THE BYZANTINE TYPIKON 20

sample of the complexities within the liturgy of the Byzantine tradition! How then, does one

prepare the texts for a Divine Liturgy—the correct readings from the Epistles and the

Gospels, the correct Troparia and Kontakia, etc.—amidst all this complexity? Even more

complex at times, is this preparation for the celebration of Vespers on a Sunday within a

service period of another feast? How might one automate this preparation, so that the result

is always accurate according to the particular Typikon, and the process is easy for a user,

who may be neither a specialist in Byzantine liturgy nor an experienced user of technology?

An expert system would support this enterprise. Expert systems consist of a

knowledge base of facts or information together with an inference or rules engine, which

computes results or derives actions based on the rules and the facts. Such a system gathers

rules together and thereby makes them easier to maintain. An expert system makes it easier

to see the patterns within, to see gaps that have not been covered by any rules, and

felicitously keeps the technical dross of the programming and presentation code away from

the rules.11 Feigenbaum of Stanford University defines an expert system as: “an intelligent

computer program that uses knowledge and inference procedures to solve problems that are

difficult enough to require significant human expertise for their solutions” (quoted in

Giarratano and Riley, 1998, p. 1).

Expert systems.

Expert systems. For the sake of research, the decision was taken, effectively an

architectural principle,12 to restrict possible software solutions to those that are freely

available, often termed “open source” solutions, and where possible to choose the most

11 For a simple and useful explanation of an Expert System with examples using CLIPS, see Goja (2011).

12 Architectural Principles are defined as: “general rules and guidelines, intended to be enduring and seldom

amended, that inform and support the way in which an organization sets about fulfilling its mission”

(TOGAF, 2006).
FULLY AUTOMATING THE BYZANTINE TYPIKON 21

commonly available and supported from among those solutions. In this way, the research can

be of most use to others.

The Expert System tool chosen for this research is CLIPS (C Language Integrated

Production System). CLIPS was originally developed at the NASA-Johnson Space Centre in

1985. CLIPS is widely used (Giarratano & Riley, 1998, p. 328),13 and has formed the basis of

many subsequent efforts in the Expert Systems area. Many of the alternatives, both free and

licensed, import CLIPS rules directly or offer a simple migration path from CLIPS. Thus,

work developed in CLIPS will be portable to other systems.

The World Wide Web Consortium (W3C) announced (22 June 2010) the

Recommendation of the Rule Interchange Format—Production Rule Dialect, or RIF-PRD. 14

A second edition of the Recommendation was produced during the period of this research,

released 5 February 2013. W3C Recommendations hold the weight of standards, and so this

standard might be an appropriate way to store facts and rules required for an Expert System

tool such as CLIPS. Neither edition of this standard (RIF-PRD) is yet broadly enough

supported in software or systems—nor are two-way translations from languages such as

CLIPS yet common. The suitability of RIF-PRD should be re-evaluated at a later date, when

tools and transformations using it may have developed further. As an example of these

different languages or protocols, an example of a rule set in both CLIPS and in RIF-PRD

(Presentation syntax) can be found in Appendix B.

The choice of CLIPS has led us then to texts, which specialise in discussing CLIPS or

the Rete algorithm (cf. Forgy, 1982), on which the CLIPS rules engine is based. The pre-

13 As at September 2015, there are approximately twenty repositories in GitHub using the CLIPS rules engine.

GitHub is a version control and source-code repository used by software application developers.

14 http://www.w3.org/TR/rif-prd/
FULLY AUTOMATING THE BYZANTINE TYPIKON 22

eminent example of which is: Expert Systems Principles and Programming by Giarratano

(1998), who has also authored the latest documentation on CLIPS.

Aims and Delimitation of the Study

The aim of the study is to undertake the research to develop an automated system

based on the Typikon in use by the Melkite Church, i.e. based on the liturgical customs and

rules of the Patriarchate of Antioch.

This automated realisation of the Typikon will, for this research, be limited to the

development of a prototype of an Ordo (for any given year) and a liturgical run-sheet for the

Divine Liturgy and Canonical Hours for any given day covered by the Ordo (which will also

include the readings). The Ordo may also be expressed as a calendar.

Initially, this research investigated the creation of a working model (or prototype) for

those readings and prayers required for the Divine Liturgy on any day of any year for the

Byzantine tradition within the Patriarchate of Antioch. This working model must necessarily

solve the problem of concurrence among feasts and seasons and other Byzantine liturgical

complexities. Later, the research was extended to investigate the additional complexity of

automating the Canonical prayers of the Byzantine tradition—using several of the more

simple and several of the more complex feasts to prove the thesis.

The research will also review the provision of the Ordo and texts in the following six

languages: Arabic, English, French, Indonesian, Portuguese, and Spanish. All liturgical texts

for the Byzantine Rite are available in Arabic and English (and Greek, of course!). There are

significantly more texts available in Portuguese and French than Spanish and Indonesian.
FULLY AUTOMATING THE BYZANTINE TYPIKON 23

This will raise at least some of the issues of generalising the automated Typikon across other

languages that are in liturgical use within the Byzantine Churches.15

The research will also include a review of the forms and media, by which the

resultant Ordo and referent texts might be best made available for the target audience (clergy

and faithful of the Byzantine Churches, who prepare liturgies).

It is expected that this research might form the basis of further research and

development, where specific Typika may be chosen, such that an Ordo might be produced

for another Church, whose liturgical regulations follow the Byzantine Rite.

Methodology

Rules are required to determine which Epistle reading (lection) or which Troparia

(and in which order and in which Tone they are chanted) are required. These rules presume

that the basic data of each feast and season is available.

The first step will be to record the basic names of the fixed and movable feasts, as

required to describe a given liturgical day. Associated with each of these feasts—or their

liturgically significant parts (e.g. preparation period, service period, leave-taking)—are the

data that become the basic building blocks of any liturgical system. These must be recorded

and associated with their feasts in a way to make them useful.

A translation of the Sacred Scripture must be chosen, and then the pericopes

extracted, and incipits and explicits added, where required. A system for recording and

applying the liturgical rules (as expressed in the Typikon, but also found in the Horologion,

Hierologion, Apostolos, Evangelion, etc.) must also be developed.

15 This research has reviewed supporting Greek, French, Indonesian, and Spanish as liturgical languages, but

not as thoroughly as the three principle languages used in the research (Arabic, English, and Portuguese).
FULLY AUTOMATING THE BYZANTINE TYPIKON 24

Lastly, presentation formats and media are required to expose the result of the

automated Typikon. For example, a calendar of feasts and readings for the given year, a run-

sheet containing readings, and variable parts of the day for both the Divine Liturgy and the

Canonical Hours.

Researcher's Background and Interests

The researcher has a background in philosophy, theology, liturgics, music (including

liturgical music of the Western and Byzantine traditions), languages and linguistics,

computer science, and management. Pertinent to this research, he has completed recognised

degrees and studies, in several languages, in the areas of theology, scripture, linguistics, and

liturgy. Other areas of specialisation include Computer Science and Pure Mathematics.

Chapter Outline and Dissemination of Research

Outline of the Dissertation.

Outline of the Dissertation. This dissertation will contain the following information,

broken down by chapter.

1. Introduction: this chapter.

2. Sources of Information: lists and describes the various sources of information

required to build a liturgical inventory and the rules to be applied. It describes the

various books required to prepare and chant the Divine Liturgy and the Canonical

Hours.

3. The Question of Time and its Representation: describes the various calendars in use

and the intricacies involved in the calculation of the date of Easter, the feast of feasts.

Easter is pivotal for the calculation of the date of liturgical celebrations for

approximately one third of the liturgical year.

4. Additional Non-liturgical Data: lists and describes additional data which is usually

found in Typika and Ordos.

FULLY AUTOMATING THE BYZANTINE TYPIKON 25

5. Automating beyond the Divine Liturgy: discusses the additional features and data

required to automate the Canonical Hours—including those special, seasonal

additions to Byzantine liturgical service such as the Paraclesis.

6. Automation through Technology: describes in more detail the methods used to

automate the determination of a liturgical day for a given date, and all the liturgical

data (readings, Troparia, Tones, prayers, etc.) for that liturgical day.

7. Details and Mechanics of Automation: gives some of the details of scripting the

automation process, deriving the basic data, and some of the phases of processing

involved in the automation of the Byzantine liturgy.

8. A Brief Excursus to Review and Contrast the Roman Rite Liturgy: contrasts the

current liturgical calendar of the Catholic Church (Ordinary Form of the Roman Rite)

with that of the Byzantine liturgical calendar. The Roman Rite was reformed as a

result of the Second Vatican Council.

9. Presentation of the Ordo and other End Products: describes the output formats of the

automation, giving some examples.

10. Issues Arising in Automating the Data: describes the cycles within the Byzantine

liturgy and some of the complexities in codifying and automating this data.

Categories of feasts are reviewed, and we determine that an additional category is

required in order to automate the Byzantine liturgy.

11. Recommendations for Further Research: concludes the research and makes

recommendations for further research, the development of further applications, and

some suggestions for related research.

FULLY AUTOMATING THE BYZANTINE TYPIKON 26
Dissemination of the Research.

Dissemination of the Research. Working models have necessarily been produced as

part of this research. The information provided by these models and mobile apps drawing on

this information have been in use both locally and throughout the world by members of the

Melkite Greek-Catholic Church and others following the Byzantine Rite.

Additionally, it is proposed that the core of this dissertation be published as a book or

e-book, making the findings and research available to all.

FULLY AUTOMATING THE BYZANTINE TYPIKON 27

Chapter 2: Sources of Information

Fundamental Information

To determine the sources of Byzantine liturgical information, we must first better

understand some key attributes of our feasts. The feasts, major and minor, of the Byzantine

liturgical calendar are the fundamental elements of a liturgical calendar.

Types of feasts within the Byzantine liturgy.

Types of feasts within the Byzantine liturgy. Generally, one speaks of two types of

liturgical feasts and commemorations: fixed feasts and movable feasts. Details and texts for

the fixed feasts are found in the Menaia—i.e. the books of liturgical prayers and rubrics for

each day of each month (of any given year). An example of a fixed feast is the

Commemoration of the Holy Prophet Elijah (Elias) the Tishbite, which occurs 20 July each

year.16 This (fixed) feast is found in the Menaion of July. Movable feasts are those feasts, the

date of whose occurrence varies because it depends on a fixed relationship between the feast

and the date of Easter. Texts and rubrics for the movable feasts can be found in the Triodion

—for those dates falling before Easter—and the Pentecostarion—for Easter itself and those

dates following it. An example of a movable feast is the feast of the Ascension, which occurs

thirty-nine days after Easter. This feast is found in the Pentecostarion.

The date of Easter is pivotal.

The date of Easter is pivotal. The great feast of the Resurrection (i.e. Easter or

Pascha) thus holds a pivotal role in the Christian liturgical calendar, 17 just as the event it

represents (Christ's rising from the dead) is definitive for Christianity.

In order to automate these movable feasts, it is thus important to be able to calculate

the date of Easter. The date of Easter, however, is not a simple thing to determine—nor is

there agreement among the various traditions and Churches as to how the date of Easter is

16 Unless otherwise noted, dates of feasts are dates on the Gregorian or Revised Julian calendar.

17 Including, of course, the Byzantine liturgical calendar.

FULLY AUTOMATING THE BYZANTINE TYPIKON 28

calculated. In today's Byzantine Churches, some calculate the date of Easter according to the

Gregorian calendar (e.g. the Orthodox Church of Finland); some calculate the date of Easter

according to the Julian calendar, but express this date according to (what appears to be, but is

not) the Gregorian calendar (e.g. the Ecumenical Patriarchate, the Antiochian Orthodox

Church), and some calculate Easter and express the resultant date wholly according to the

Julian calendar (e.g. the Russian Orthodox Church).

It is important to review this situation in more detail, and to determine how one might

automate any calculations based upon Easter. The calculation of the date of Easter and the

various calendars used by the Byzantine Churches will be treated in more detail in Chapter 3.

Byzantine Liturgical Books

The Byzantine Rite is the liturgical tradition that developed in the Patriarchate of

Constantinople (Taft, 2008, p. 599). There are eleven books required to complete the

celebration of the Divine Liturgy or the prayers of the Canonical Hours in the Byzantine

Rite. Rubrics for liturgical celebrations or rules specific to the content of these books may be

found in each of these books. There is, unfortunately, no consolidation of these rubrics in the

Byzantine Rite: one is expected not only to know the general structure of a Byzantine

liturgical service, but also to make note of each rubric from each book required for the

particular service. The names of these books required in the preparation and celebration of

Byzantine liturgy can be found in Table 1.

There are also several other liturgical books, see Table 2, which consist of portions of

the other books, either alone or collated with selections from one or other of the books, to

make a more useful or portable collection of texts.

There are other books as well, including those for the faithful, which usually contain

a selection of the texts used in the Divine Liturgy. Specialist books for chanting may also be
FULLY AUTOMATING THE BYZANTINE TYPIKON 29

found: e.g. the Sticherarion, which contains the Stichera for Vespers and Orthros; and the

Hirmologion, which contains the model Hirmoi for the various Canons. Today, music books

are usually printed in larger collections, containing several volumes, that make it easier to

chant without having to change books during a celebration. Examples of these are the

Byzantine Music Project by Basil Kazan and the ‫المنشورات الموسيقية لكنيسة الروم‬

‫ الملكيين الكاثولييك‬edited by Hieromonk Markarios Haidamous,18 and the smaller The

Melkite Hymnal by Cyril Haddad.

The Collection and collation of rubrics.

The Collection and collation of rubrics. The definition and descriptions of the

Typikon given above might lead one to believe that codification of the rubrics and

regulations found within the Book of the Typikon itself, is all that is required to define which

texts are prescribed—and thus which texts must be automated—to celebrate a correct

Byzantine liturgy. This is not the case. Each of the basic liturgical books contains within it

rubrics specific to its content. Some of these may be repeated in the Typikon, or summarised

in it, or may merely be assumed—i.e. it may never be mentioned in the Typikon itself,

because it is assumed that the reader will have already read and followed the directions given

in another book, e.g. the Apostolos.

An example of rubrics specific to content of the particular liturgical book, is the

rubric found in the Apostolos following the Thirty-second Sunday after Pentecost. It begins:

If the Epistles of the thirty-second week have been read before the beginning

of the Triodion, that is, before the Sunday of the Pharisee and the Publican,

the following rules are to be observed:

On Weekdays: Read the Epistle of the Saint of the Day. If there is

none, read one of the Epistles of the Common of the Saints. As for the

18 “Music Publications of the Melkite Greek-Catholic Church.”

FULLY AUTOMATING THE BYZANTINE TYPIKON 30

Epistles of the Thirty-third week after Pentecost, they are read only on the

weekdays immediately preceding the Sunday of the Pharisee and the

Publican. (Raya, 1981, p. 308)

The full rubric is quite detailed and runs to two and a half printed pages in length. 19 It

is not found in the Typikon.

Rubrics not present in all editions.

Rubrics not present in all editions. Some publications, for example the Arabic and

English translations of the Apostolos and Evangelion from the Patriarchate of Antioch

include rubrics explaining complicated scenarios. These rubrics, however, are not always

found in all other editions.

For example, after the Gospel of 29 December in the Evangelion from the

Patriarchate of Antioch, one finds the Gospel of the Saturday before the Theophany, the

Gospel of the Sunday before the Theophany, and then the following rubric, which is

followed by the Eothinon Gospel of 1 January:

(A) If there are two Saturdays and two Sundays between the Nativity and the

Theophany, we read on the first Saturday and the first Sunday those Gospel

readings for the Saturday and Sunday after the Nativity. On the second

Saturday and Sunday, we read the Gospel readings of the Saturday and

Sunday before the Theophany.

(B) If there is only one Saturday or one Sunday between the Nativity

and the Theophany, we read the Gospel of the Saturday after the Nativity on

the Saturday and the Gospel of the Sunday before the Theophany on the

Sunday. (Raya, 1979, p. 303)

19 This rubric is found in the Apostolos of Antioch, in both the Arabic and English translations. It is not,

however, to be found in the Greek Apostolos of Constantinople (cf. Apostolos, 1855, p. 227).
FULLY AUTOMATING THE BYZANTINE TYPIKON 31

A similar rubric is also found in the Greek Evangelion from Apostoliki Diakonia,

which has been carefully and faithfully re-presented by Father Leo Schefe:

Ε μεsν τύχωσι δύο Κυριακαι s μεταξυs τῶν Χριστουγέννων καὶ τῶν Φώτων , ν Χριστουγέννων και s τῶν Χριστουγέννων καὶ τῶν Φώτων , ν Φώτων ,

ἀναγινώσκεται τῇ μὲν πρώτῃ Κυριακῇ: Εὐαγγέλιον κατὰ Ματθαῖον ναγινώσκεται τῇ μὲν πρώτῃ Κυριακῇ: Εὐαγγέλιον κατὰ Ματθαῖον μεsν πρώτῃ Κυριακῇ: Εὐαγγέλιον κατὰ Ματθαῖον Κυριακῇ μὲν πρώτῃ Κυριακῇ: Εὐαγγέλιον κατὰ Ματθαῖον : Εὐαγγέλιον κατὰ Ματθαῖον αγγέλιον καταs Ματθαῖον ον

Αναχωρησάντων τῶν Χριστουγέννων καὶ τῶν Φώτων , ν μάγων δουs ἄγγελος Κυρίου…. Τῇ δὲ ἑτἐρα Κυριακῇ: γγελος Κυρίου…. Τῇ μὲν πρώτῃ Κυριακῇ: Εὐαγγέλιον κατὰ Ματθαῖον δεs ἑτἐρα Κυριακῇ: τἐρα Κυριακῇ: ρα Κυριακῇ μὲν πρώτῃ Κυριακῇ: Εὐαγγέλιον κατὰ Ματθαῖον :

Εὐαγγέλιον κατὰ Ματθαῖον αγγέλιον καταs Μᾶρκον ᾿Αρχὴ τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ ρκον ᾿Αρχὴ τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ Αρχηs τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ εὐαγγέλιον κατὰ Ματθαῖον αγγελίου ᾿Αρχὴ τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ Ιησοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ Χριστοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ , υἱοῦ τοῦ οῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ

Θεοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ …

αsν δεs τύχῃ Κυριακῇ: Εὐαγγέλιον κατὰ Ματθαῖον ἓν μόνον Σάββατον καὶ μία Κυριακὴ, εἰς μὲν τὸ Σάββατονν μόνον Σάββατον και s μία Κυριακηs, ε ς μεsν τοs Σάββατον

ἀναγινώσκεται τῇ μὲν πρώτῃ Κυριακῇ: Εὐαγγέλιον κατὰ Ματθαῖον ναγιγνώσκεται: Σαββάτῳ μετὰ τὴν Χριστοῦ Γέννησιν. Εἰς δὲ τὴν μεταs τηsν Χριστοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ Γέννησιν. Ε ς δεs τηsν

Κυριακηsν·Κυριακηs προs τῶν Χριστουγέννων καὶ τῶν Φώτων , ν Φώτων.20 (Schefe, 2011)

This rubric is, however, not present in the Evangelion printed in Athens in 1884,

which merely lists the Gospels of the Saturday and Sunday after the Nativity and of the

Saturday and Sunday before the Theophany, without any comment as to when they should be

read (Evangelion, 1884, pp. 586-589).

In the cases where the rubrics are not present in some editions, or their meaning is not

clear, the Arabic texts of the Patriarchate of Antioch will be taken as normative for this

research. Cases where these rubrics differ from the current practice of the Ecumenical

Patriarchate will be noted.

Menaia of Constantinople and Antioch diverge.

Menaia of Constantinople and Antioch diverge. When viewing the Menaia of the

Patriarchate of Antioch and those of the Ecumenical Patriarchate (of Constantinople), one
20 In English: “In the case where there are two Sundays between the Nativity and the Theophany, on the first

Sunday, we read the Gospel according to Matthew [Matthew 2:13-23]: 'Now after the wise men had left, …'.

On the second Sunday, we read the Gospel according to Mark [Mark 1:1-8]: 'The beginning of the good

news of Jesus Christ …'. When there is only one Saturday and one Sunday, we read the Gospel of the

Saturday after the Nativity on the Saturday, and the Gospel before the Theophany on the Sunday.”
FULLY AUTOMATING THE BYZANTINE TYPIKON 32

can clearly see that the newer feasts found in the Menaia of Constantinople are not included

in the Menaia of Antioch. Many of these newer feasts are local to Greece and Mount Athos.

A comparison of the Menaion of September for Constantinople and Antioch can be

found in Table 10. The list of feasts for the Menaion was generated from Schefe (2011) and

the patriarchal web site (Ecumenical Patriarchate, 2015) for the Ecumenical Patriarchate in

the Greek language; and from the web site of the Greek Orthodox Archdiocese of America

(2016) for the Ecumenical Patriarchate in the English language. For the Patriarchate of

Antioch, the Book of the Menaia (Patriarchate of Antioch , 1957) and the Book of Liturgical

Prayers (an Anthologion; Patriarchal Liturgical Commission, 1998) were the sources for

feasts in the Arabic language; and Byzantine Daily Worship (Raya and de Vinck, 1996) was

the source for those in the English language.

The list of feasts in English from the Greek Orthodox Archdiocese of America

contains several feasts not found in the Typikon of the Patriarchate of Constantinople (cf.

Table 10). Among those feasts not found in Constantinople are several from Western Europe,

Eastern Europe, and Alaska. Their addition to the Typikon appears to have been an eparchial

(i.e. a local) decision.

There is only one feast in the English list for the Patriarchate of Antioch that does not

appear in the Arabic list: Sergius of Radonezh, 25 September. This feast is also found in the

list from the Greek Orthodox Archdiocese of America. Its place in the list may be due to the

close relationships between these Churches and the Ruthenian Catholic Church and the

Orthodox Church in America respectively. Interestingly—and as would be expected, there

was not one difference found in the Menaion of September between the Antiochian Orthodox

Church and the Melkite Greek-Catholic Church.

FULLY AUTOMATING THE BYZANTINE TYPIKON 33

In Mateos (1962), we can find the Typikon or rather the Menaia of Constantinople as

they were in the tenth century. Mateos states that there is evidence that this Typikon, which

dates from somewhere between AD 950 to AD 970, was in use in Constantinople (1962, pp.

iv, ix, xviii). The feasts in the Menaion of September in this Typikon show a great similarity

to the current Menaion of September in the Patriarchate of Antioch and do not contain some

of the feasts found only in the much later Constantinopolitan Menaion, as mentioned above.

It would seem that the Menaia of Antioch no longer sought input from those of

Constantinople not long after the eleventh century (Khalifeh, 2005, p. 11; Laham, 2004; cf.

Mateos, 1962, p. xviii).

FULLY AUTOMATING THE BYZANTINE TYPIKON 34

Chapter 3: The Question of Time and its Representation

The Division of Time

The liturgical day has traditionally begun with Vespers—and still does in the

Byzantine Rite. In the Western or Roman Rite liturgy of the Catholic Church—after the

liturgical reform of 1970—the liturgical day only begins with First Vespers (or Evening

Prayer I) for Sundays and Solemnities. All other liturgical days begin in the morning with the

first liturgical prayer of the day: Morning Prayer (Lauds)—if this prayer has not already been

preceded by the Office of Readings (Matins) (GILH,1974, n. 225).

The relationship between the beginning of the Byzantine liturgical day and the civil

day21 does however vary at certain times throughout the liturgical year.
Defining the parts of the calendar.

Defining the parts of the calendar. In order to consider automation of the Byzantine

liturgical calendar, we must first define both the calendars and the units of time measured by

them, to which the Byzantine liturgy refers. The issue of the dating of Easter according to a

particular calendar also arises, and will be treated after the calendars and units of time have

been considered.

A year is generally understood to be the time it takes the earth to complete one orbit

of the sun. A calendar year is the approximation of this period expressed in either a civil or

liturgical calendar. The solar or tropical year is defined as: “the time it takes for the mean

sun to travel from one mean vernal equinox to the next” (Dershowitz and Reingold, 2008, p.

187).

The vernal equinox (in the northern hemisphere), as Dershowitz and Reingold tell us,

is: “the moment when the sun's longitudinal position crosses the true celestial equator (an

21 The civil day or day is taken to be a period of 24 hours (86,400 seconds) beginning at midnight. (The unit

day is a non-SI unit accepted for use within the SI [Système International d'Unités]).
FULLY AUTOMATING THE BYZANTINE TYPIKON 35

imaginary line in the sky drawn above the Earth's equator) from south to north, on

approximately March 20 each year” (2008, p. 185).22

According to the US Naval Observatory, the mean tropical year is currently (i.e. in

2015): 365 days, 5 hours, 48 minutes, and 45 seconds or 365.2421875 days long (USNO,

2015b).

It is obvious that as the length of the mean tropical year is not an integer, some form

of adjustment will have to occur at discrete, calculated intervals in order to ensure that over

time each specific date falls at the same point within the same season. This becomes

important when calculating the date of Easter.

A day is another unit of time, which has both a common and a precise definition.

Usually, a day is understood to mean the length of time it takes the earth to complete one

rotation on its axis (Weisstein, 2007). A more precise definition of a day is the fixed period

of 86,400 seconds (24 hours), which is approximately the average time of earth's rotation on

its axis (BIPM, 2014a).

A second is the fundamental unit of time (BIPM, 2014a). It was once considered to be

1/86,400 of the mean solar day, but it is now more accurately defined in the International

System of Units (Système international d'unités; SI) as: the duration of 9,192,631,770

periods of the radiation corresponding to the transition between the two hyperfine levels of

the ground state of the caesium 133 atom, which is at rest at a temperature of 0 K (BIPM,

2014a).23
22 According the US Naval Observatory, the vernal equinox in the northern hemisphere for 2013 occurred at

11.02, 20 March 2013. For the year 2014, the vernal equinox occurred at 16.57, 20 March 2014 (USNO

2015a). These times are given in Universal Time (USNO 2013).

23 The official definition is in French, as follows: “La seconde est la durée de 9 192 631 770 périodes de la

radiation correspondant à la transition entre les deux niveaux hyperfins de l'état fondamental de l'atome de
FULLY AUTOMATING THE BYZANTINE TYPIKON 36

We are now thus equipped with sufficient definitions to understand a calendar and

can proceed to describe the various civil and liturgical calendars affecting Byzantine liturgy.

Calculating the Date of Easter

Easter is the “feast of feasts” (Hopko, 1997, Vol. 2, The Church) and has been called

the greatest of feasts (festum festorum) since at least the time of Leo I, Pope of Rome 440–

461 (Sermo xlvii “in Exodum” cited in Bellarmine, 1857, p. 543). At least one third of the

liturgical calendar depends directly on Easter. Additionally, many other great feasts can be

seen as preparation for the ultimate sacrifice and victory of Christ, which is celebrated at

Easter (e.g. the Feast of the Annunciation, 25 March). The Resurrection, in fact, is such a

pivotal event in Byzantine liturgy, that we recall it in a special way each Sunday, 24 as well as

at the annual celebration of the historical event at Easter.

The pivotal importance of this feast meant that the Church wished to celebrate its

annual recurrence as close to the date of the first Easter (the Resurrection) as possible. The

historical date of the Resurrection of Christ was 14 Nissan, a spring month in the Hebrew

calendar (Holweck, 1909). The Hebrew calendar depends on both the sun and the moon

(Dershowitz & Reingold, p. 89). As the Church grew, different practices arose for keeping

the date of Easter. To remove this confusion, the First Council of Nicæa (AD 325) decreed

that Easter would be celebrated:

• on the first Sunday,

• after the first full moon,

césium 133 … au repos, à une température de 0 K.” (BIPM, 2014b).

24 The cycle of eleven Eothinon Gospels of Matins is an example of the regular Sunday recollection of the

Resurrection.
FULLY AUTOMATING THE BYZANTINE TYPIKON 37

• after the vernal equinox of the northern hemisphere (Holweck, 1909; Schaff, 1996, p.

178).25

Most importantly for us, Montes (2001) says that the Council also declared that the

date of the equinox to use in the aforementioned calculation would always be 21 March—i.e.

a fixed date was given based on the civil calendar (the Julian calendar was in operation

within the Roman Empire at the time). This calculation thus tied a lunar date or event (full

moon) to a solar event (vernal equinox) and to a date in the civil calendar (21 March).

However, the civil calendar in use at the time, the Julian calendar, was not an

accurate representation of the mean tropical year. In fact, by the sixteenth century, the true

date of the vernal equinox (in the northern hemisphere) had slipped from around 21 March

(as it was in the fourth century, when the date of Easter was fixed) to around 11 March

(Dershowitz & Reingold, 2008, p. 46). If this error were not corrected, as Dershowitz and

Reingold say, “gradually Easter, whose date depends on the ecclesiastical approximation of

March 21 for the vernal equinox, would migrate through the seasons, eventually to become a

summer holiday” (2008, pp. 46, 47). It was to solve this problem that the Gregorian and

Milanković calendars were created. Although there have been some attempts at unifying the

date of Easter for all Churches, for example the Aleppo Consultation of the World Council of

Churches, no agreement between the Churches has yet been reached (WCC, 1997).
Julian calendar.

Julian calendar. In 46 BC, Julius Caesar decreed that the civil year should consist of

365 days, and that on every fourth year, an additional day would be added (Couturier, 1912–

1930, Vol. 1, p. 94). Notwithstanding that definition, the initial leap years appear to have

occurred every three years, and it is not until the leap year of AD 8 that the Julian calendar,

25 We no longer have a complete record of the Council's decisions. These statements are made based on

information found in Eusebius' Life of Constantine and other texts (Thurston, 1909).
FULLY AUTOMATING THE BYZANTINE TYPIKON 38

as decreed, may be said to have come properly into effect (Tøndering, 2014). The year

according to the Julian calendar is 365.25 days long, which gives an error of about 1 day

every 128 years. As stated above, the mean tropical year in AD 2015 is 365.2421875 days

(USNO, 2015b).
Gregorian calendar.

Gregorian calendar. The Julian calendar was reformed by Pope Gregory XIII

through the bull Inter Gravissimas, which was promulgated 24 February 1582 (Parry,

Melling, Brady, Griffith, & Healey, 2001, p. 353.; Gregory XIII, 1582). This New Style or

Gregorian calendar defines a leap year as: a year that is divisible by four and is not a century

year (i.e. a year divisible by one hundred), or if a century year, only if that year is divisible

by four hundred (Dershowitz & Reingold, 2008, p. 45; Gregory XIII, 1582, n. 9). Pope

Gregory XIII also corrected the 10-day error by declaring that Thursday, 4 October AD 1582

(Julian calendar) would be followed by Friday, 15 October AD 1582 (new-style or Gregorian

calendar) (Dershowitz & Reingold, 2008, p. 47; Gregory XIII, 1582, n. 7). The year

according to the Gregorian calendar is 365.2425 days, which gives an error of about 1 day

every 3,300 years.

The actual decree to correct the calendar is as follows. It is interesting to note the

references to the old Roman calendar.

Quo igitur vernum æquinoctium, quod a patribus concilii Nicæni ad XII

Kalendas Aprilis fuit constitutum, ad eamdem sedem restituatur, præcipimus

et mandamus ut de mense Octobri anni MDLXXXII decem dies inclusive a

tertia Nonarum usque ad pridie Idus eximantur, et dies, qui festum S.

FULLY AUTOMATING THE BYZANTINE TYPIKON 39

Francisci IV Nonas celebrari solitum sequitur, dicatur Idus Octobris26

(Gregory XIII, 1582, n. 7)

Revised Julian or Milanković calendar.

Revised Julian or Milanković calendar. The reformation of the calendar, called the

New Style or Gregorian calendar, was opposed by the Eastern Orthodox Churches. Centuries

later in 1923, following an inter-Orthodox conference, the Ecumenical Patriarch, Meletios IV

instituted a calendar that is similar to the Gregorian calendar, but is slightly more accurate

(Parry, Melling, et al., 2001, p. 311). This new, Orthodox calendar came to be called the

Revised Julian calendar, or the Milanković calendar after its creator. Using the improved

calculation in the Revised Julian or Milanković calendar, a century year is only a leap year, if

when dividing it by nine, it leaves a remainder of two or six (Dershowitz & Reingold, 2008,

p. 47, n. 3; Milanković, 1923, p. 381). This new calendar was eventually accepted by all

Orthodox Churches except Russia, Jerusalem, and the monks of Athos (Parry, Melling, et al.,

2001, p. 311). The Milanković calendar, decreed by the Ecumenical Patriarch in 1923,

defines the tropical year as 365.24222 days, and is thus more accurate than the Gregorian

calendar. The Milanković or Revised Julian calendar will not differ, however, from the

Gregorian calendar until AD 2800, which, although a leap year in the Gregorian calendar, is

not a leap year in the Milanković calendar (Milanković, 1923, p. 384).

One has to wonder, though, along with Father George Lardas (1996, para. 7), whether

the Eastern Orthodox Churches, who ostensibly follow the Revised Julian, or Milanković,

calendar, will hold to that calendar in 2800 to 2899, when the Gregorian and Revised Julian
26 “So that the vernal equinox, which was fixed by the Fathers of the [first] Nicene Council at XII calends

April [21 March], be restored to that date, we prescribe and order that the ten days from the third before

nones [5 October] of October of the year 1582 to the day before the ides [14 October 1582], inclusive, be

removed. The day which follows IV nones [4 October 1582], on which one traditionally celebrates Saint

Francis [of Assisi], is to be the ides of October [15 October 1582]”

FULLY AUTOMATING THE BYZANTINE TYPIKON 40

calendars differ by a day, or whether those Churches will stay—wittingly or unwittingly—in

agreement with the Gregorian calendar. After 2899, the two calendars agree for another three

hundred years before diverging again (Lardas, 1996, para. 6; USNO, 2014). This is because

AD 2900 is a leap year in the Revised Julian calendar, but it is not a leap year in the

Gregorian calendar.

Table 3 compares the accuracy of the various calendars discussed here to the length

of the mean tropical year in 2015. Table 3 also includes information on the Gregorian

calendar adjusted for the four-millennium rule (cf. p. 98).

Calculations required for the date of Easter.
Early calcula tions for Easter.

Calculations required for the date of Easter. In the early Church and before

modern mathematics evolved, several printed tables of cycles were required to calculate the

date of Easter in a given year.27

Early calculations for Easter. The calculation using these printed tables was called

the computus (IMCCE, n.d., para. 5). These tables included the matching of several cycles,

such as the Metonic cycle against the calendar year. In order to calculate the date of Easter,

the following cycles were required:

1. Lunar or Metonic cycle (with the Golden Number)

2. Cycle of the Epact

3. Solar Cycle

4. the Sunday or Dominical Letter (Couturier, 1912, Vol. 1, p. 97).

The Golden Number is so called, because it was once written in Athenian temples in

golden digits. It represents the fact that after nineteen years, new moons were seen to appear

27 For the history of the various methods of calculating the date of Easter, before the Dionysius method of AD

525 (Teres, 1984, p. 178), see elsewhere.

FULLY AUTOMATING THE BYZANTINE TYPIKON 41

on the same date. The Golden Number of any given year is given by the formula:

Golden Number = (year modulo 19) + 1 (Tøndering, 2014).

The Epact is the age of the moon at a specific point in the year. For the Julian

calendar, the date of this specific point is 22 March; for the Gregorian calendar, it is 1

January. The formula to calculate the Epact for a given year in the Julian calendar is as

follows, and assumes that the Golden Number is known for that year:

Epact = (11 × (Golden Number - 1)) modulo 30 (Tøndering, 2014). In the old calendar tables,

if the result of this calculation was zero, it would be written as 30 and also noted with an

asterisk. Three corrections were made to the calculation of the Epact as part of the adoption

of the Gregorian calendar.

Before computers, tables of Paschal Full Moon dates and Epacts were required in

order to calculate the date of Easter. There are several formulæ that have been developed to

calculate the date of Easter, but it was the tables that were in use in most monasteries and

parishes. One common formula to use the data in these tables is the Hartmann formula,

published in Cosmos April 1911 (p. 344, as cited by Couturier, 1912–1930, Vol. 1, p. 134).

An example of another, similar formula, the Oudin formula, can be found in Appendix A

(Oudin's formula quoted in Seidelmann, 1940, Explanatory Supplement to the Astronomical

Almanac, in Tøndering, 2014).

Modern calculations for Easter.

Modern calculations for Easter. Modern mathematical investigations into the

problem of how to calculate the date of Easter have produced several algorithms, such as the

algorithm defined by Ronald Mallen of the Astronomical Society of South Australia (Mallen,

2002). Examples of Mallen's algorithm implemented in Tcl, Python, and CLIPS may be

found in Appendix C.
FULLY AUTOMATING THE BYZANTINE TYPIKON 42

Strous (2014) offers a series of calculations, which calculate any date on any calendar

as a number of days since a given fixed date. The Julian Date and the Julian Day Number

and variants are often used for a similar purpose: that is, as a fixed date, upon which other

astronomical or calendrical calculations are based (Strous, 2014, para. 1). These calculations

allow the easy conversion of a date on one calendar to a respective date on another.

A calculation for finding the date of Easter according to the Julian calendar can be

seen below (Strous, 2014) and is also found in Appendix D, reproduced in CLIPS code.

Many of these calculations use a concept called the Chronological Julian Day Number

(CJDN), which is defined as: the number of whole days since midnight local time at the

beginning of 1 January −4712 (4713 BC) on the proleptic Julian calendar.28 The

Chronological Julian Day Number is calculated by rounding a Chronological Julian Date

(CJD)29 down to the nearest whole value (Strous, 2013). The CJDN is used as an

intermediary result that allows the interdependence of several calendar calculations.

c0 = ˪((month – 3) ÷ 12)˩
x4 = year + c0
x3 = ˪(x4 ÷ 100)˩
x2 = (x4 modulo 100)
x1 = month – 12c0 – 3
CJDN = ˪(146097x3 ÷ 4)˩ + ˪(36525x2 ÷ 100)˩ + ˪((153x1 + 2) ÷ 5)˩ + day +
172111930

28 A proleptic calendar is the use of that calendar's rules (e.g. in this case, the Julian calendar) to refer to dates

before the beginning or after the practical end of that calendar.

29 The Chronological Julian Date (CJD) is defined by Strous (2013) as: “the number of days since midnight

local time at the beginning of January 1st, −4712 on the proleptic Julian calendar. CJD depends on the local

time zone, but JD does not. CJD counts from midnight local time, JD from noon UTC”.
30 The symbols “˪” and “˩” denote the ” and “˩” denote the ” denote the floor operation, defined as the largest integer not larger than number

found within those surrounding symbols (Iverson, 1962, p. 12).

FULLY AUTOMATING THE BYZANTINE TYPIKON 43

The rather strange date of 1 January -4712 (i.e. 1 January 4713 BC) was chosen by

Joseph Justus Scaliger (died AD 1609), a French scholar, when he defined the Julian Period.

The Julian Period begins 1 January 4713 BC (using the [proleptic] Julian calendar) and lasts

for 7,980 years (Tøndering, 2011b). Scaliger chose 1 January 4713 BC as the starting point

of the Julian Period, because it was on this date that three important cycles in calendrical

calculations all began a new cycle. Thus in 4713 BC the Indiction, the Golden Number, and

the Solar Number all began their next cycle and had a value of 1 (Tøndering, 2011b). The

next time this concomitance recurs is 15 × 19 × 28 = 7980 years later, i.e. AD 3268

(McCarthy, 1998, p. 329).

With the help of calculations like this, the movable feasts of the Byzantine (and

indeed Western Christian) calendars may be automated. For this research, we have produced

daily Ordos for several years using the Mallen calculation for Easter—and proven the

accuracy of our Easter calculations over a period of several millennia (USNO, 2014; GM

Arts, 2010b; CSG, 2011; Meeus, 1991, p. 69). The systems now use the Strous formulæ to

calculate the various dates of Easter, as these calculations are more transparent to the casual

reader. An example in CLIPS of a function to find the Revised Julian or Milanković calendar

from the CJDN can be found in Appendix E.

Calendars used in this research.

Calendars used in this research. In order for our automation of the Byzantine

Typikon to be useful, it must calculate the date of Easter according to the Julian, Gregorian

(or New Style), and the Revised Julian (or Milanković) calendars. To provide only one,

necessarily limits the usefulness of any derived data to a subset of the Byzantine Churches.

The calendar to use for the calculation of Easter, must therefore be one of the primary

parameters in all calculations.

FULLY AUTOMATING THE BYZANTINE TYPIKON 44

These calendars, however, are also used by various jurisdictions for the calculation of

the feasts of the fixed or sanctoral cycle. The following combinations are made available

through the calendars and Ordos arising from this research.

• Fixed feasts shown on the Julian calendar; Easter is also calculated according to the

Julian calendar. This combination is in use in the Russian Orthodox Church, for

example.

• Fixed feasts shown on the Revised Julian calendar with Easter calculated according to

the Julian calendar, but expressed as a date on the Revised Julian calendar. This

combination is used by most Eastern Orthodox Churches, among them the Greek

Orthodox of Antioch, and the Ecumenical Patriarchate. Note that until AD 2800,

dates on the Revised Julian calendar will be the same as those on the Gregorian

calendar.

• Fixed feasts shown on the Gregorian calendar with Easter also calculated according

to the Gregorian calendar. This combination is used by the Finnish Orthodox Church,

the Melkite Greek-Catholic Church, and most western Churches such as the [Roman]

Catholic Church.

The examples given this research are, however, limited to those calendars in use

within the Patriarchate of Antioch, which, aside from local variations, follow the same

traditions as the Ecumenical Patriarchate and the Greek Orthodox Church generally. This

implies that the examples in this research assume a base calendar of fixed feasts shown on

either the Revised Julian calendar or the Gregorian calendar. Easter is calculated either

according to the Julian calendar (as has traditionally been the case in Eastern Orthodox

Churches) or according to the Gregorian calendar (as is followed by the Finnish Orthodox

Church and Eastern Catholic Churches).

FULLY AUTOMATING THE BYZANTINE TYPIKON 45

This research does, however, include the automation of liturgical data for base dates

of the fixed feasts according to the Julian calendar. These calculations and formulæ for the

Julian calendar are provided along with those for the other calendars. Other artefacts of this

research—e.g. the wall calendar and Ordo—have also been created according to all three

calendars and Easter Dating Methods.

FULLY AUTOMATING THE BYZANTINE TYPIKON 46

Chapter 4: Additional Non-liturgical Data

Fasting Regulations

Although fasting is not strictly a liturgical phenomenon, instructions for fasting and

abstinence are found scattered throughout the liturgical books—especially the Triodion and

the Menaia—and usually appear in yearly Typika and Ordos.

Written regulations and guidelines are scant, however. Partly at fault for this

confusion is the fact that there is only one word in Greek—and also in Arabic—to denote

both fasting and abstinence: νηστεία [nɪst'ia]. The corresponding Arabic term is: ‫م‬
ٌ ْ ‫صو‬
َ

[sˤaʊm] (Couturier, 1912-1930, volume 1, p. 127).31

Traditional Fasting Rules for the Patriarchate of Antioch.

Traditional Fasting Rules for the Patriarchate of Antioch. The details of fasting

regulations for the Antiochian Orthodox and Melkite Churches can be found in Appendix F

and Appendix G respectively. In attempting to automate the indication of fasting and

abstinence for those Churches of the Patriarchate of Antioch, the following interpretation

from the aforementioned rules has been chosen. It must be noted that various editions of the

Menaia, the most recent Anthologion, and also the recently published Liturgicon (2006), do

differ on some small points. These will be noted, as they occur. Fasting instructions, as

mentioned above, often consist of a single word or short phrase, which most often refers to

abstinence. In order to itemise the regulations for fasting and abstinence within a given

patriarchate, one must mostly rely on tradition for the details of interpreting these scant

notations. Those traditions that are kept within the monasteries are assumed to be accurate

interpretations of the fasting regulations—more so if these traditions are common throughout

the patriarchate or across patriarchates.

31 Lately more precise terms for abstinence are used, but these terms did not appear in liturgical books before

the 1900s.
FULLY AUTOMATING THE BYZANTINE TYPIKON 47

Of the four fasting periods (i.e. the Great Fast [or Lent], the Apostles Fast, the

Dormition Fast, and the Nativity Fast), all but the Great Fast are essentially periods of

abstinence, not of true fasting.

The general pattern of Byzantine fast and abstinence is: no fasting but abstinence

only on Saturdays and Sundays;32 fasting and strict abstinence on Wednesdays and Fridays.

On the Feast of the Beheading of the Honourable and Glorious Prophet and Forerunner John

the Baptist, 29 August, and the Feast of the Exaltation of the Precious and Life-giving Cross,

14 September: fast and abstinence from all foods is indicated, except oil and wine, unless

these feasts fall on a Saturday or Sunday, which are days on which one does not fast, but only

abstains (cf. e.g. Koutloumousianos, 1863, p. 96). Strict abstinence is indicated, however,

should these feasts fall on a Wednesday or a Friday.33

Wednesday and Friday of the Week of Abstinence (or Cheesefare) are days of fast,

but abstinence from only meat and meat products. Although strict abstinence is the norm for

all Wednesdays and Fridays of the year, the common practice in the Patriarchate of Antioch

has been to extend the mitigated fast (i.e. only abstaining from meat and meat products) to

the Wednesday and Friday of this week (Couturier, 1912–1930, Vol. 1, p. 129)—i.e. there is

no fasting at all during that week.

During the Apostles Fast, oil and wine are always permitted, except on Wednesdays

and Fridays. Fish is permitted on Saturdays and Sundays.34

32 Abstinence is usually slightly mitigated on Saturdays and Sundays.

33 Agrees with Couturier (1912), Charon (2011), the Anthologion (Patriarchal Liturgical Commission, 1998),

and the Liturgicon (Patriarchal Liturgical Commission, 2006). However, the Orthodox Menaion states strict

abstinence for 14 September (Koutloumousianos, 1863, p. 96; Patriarchate of Antioch, 1957, p. 67), but no

mention of fast or abstinence for 29 August.

FULLY AUTOMATING THE BYZANTINE TYPIKON 48

The Dormition fast is similar to the pattern of abstinence followed during the Great

Fast. Fasting is stipulated, however, only on Wednesdays and Fridays.

The Nativity Fast is similar to the Apostles Fast from 15 November until 12

December, whereafter it follows the pattern of the Dormition Fast. 35 This is the current

interpretation in the Greek Church, but I can, however, find no evidence in Antiochian

sources for these two patterns of abstinence during the Nativity Fast. Either this pattern of

abstinence existed, but was never considered extraordinary enough to note, or it has never

been a custom in Antioch. However, to maintain conformance with current Greek Orthodox

usage of the Ecumenical Patriarchate, the patterns of abstinence are followed as noted here.

This interpretation accords with the current practice of the Antiochian Orthodox Church in

America (n.d., Nativity Fast). Interestingly, the date, upon which the stricter fast begins, is

variously defined by the Churches as follows:

• 13 December,36

• 17 December,

• 18 December,37 and

• 20 December.38

34 This maintains the Antiochian usage of Wednesdays and Fridays, but includes finer details from current

Greek Orthodox usage (c.f. Villis, n.d.).

35 This is the usual interpretation following Greek Orthodox sources.

36 http://www.stspyridon.org.au/ourFaith.php?articleId=137&subMenu=Orthodoxy
37 see: http://www.stgeorge.nh.goarch.org/orthodox-resources/seasonal-guidelines/
38 http://www.antiochian.org/node/18518
FULLY AUTOMATING THE BYZANTINE TYPIKON 49

Chapter 5: Automating beyond the Divine Liturgy

Structure of the Canonical Hours

The initial phase of this research pursued the automation of the Byzantine Typikon

for the Divine Liturgy only. This allowed a reduced complexity, although the basic data of

the feasts was still required (e.g. name of the feast, Troparia).

The structure of the various services of the Canonical Hours remains predictable for

much of the year, although significant variations may occur during the Great Fast. As an

example of this, Appendix H shows the structure of Vespers for major and minor feasts

within and without the period of the Great Fast. A comparison of the structure of Vespers of

the Byzantine Rite with the structure of Vespers of the Roman Rite may be found in

Appendix I.

The composition of the Canonical Hours varies from the simple (the small hours) to

the rather more complex (Orthros). Fortuitously, though, these complex structures can be

broken down into parts to facilitate automation. For example, the initial or introductory

prayers for each hour are largely the same (cf. Appendix H); the medial and concluding

prayers of each hour are also similar one to the other.

There are two forms of Vespers: Small Vespers, rarely chanted today, and Great

Vespers. Small Vespers, if chanted at all, is chanted on important feast days and Sundays,

when an all-night vigil is held. Today, Great Vespers is the usual office of Vespers for all

evenings (Couturier, 1912, Vol. 2, p. 70).

There are two forms of Compline: Great Compline, which is chanted on Monday,

Tuesday, Wednesday, and Thursday evenings during the Great Fast; and Small Compline,

which is chanted on all other evenings of the year (Couturier, 1912, Vol. 2, p. 109).
FULLY AUTOMATING THE BYZANTINE TYPIKON 50

Orthros is the longest Canonical Hour and consists of four distinct parts: the

Hexapsalm, the Stichologia, the Canons, and Lauds. Taft, in fact, says that the office of

Orthros is a conflation of four distinct offices (1993, p. 277).

Additional Services added to the Canonical Prayers

During several periods of the liturgical year, services not normally celebrated as part

of the Canonical Hours are found to hold a firm place in the seasonal celebration of the

Canonical Hours. Some of these are discussed below. They do not add much complexity to

automation of the Byzantine liturgy; merely additional texts that must be included only on

certain dates. The quantity of these exceptions to the rule does, however, add to the overall

complexity of automation—even if each individual exception is not complex in itself.

The Paraclesis to the Theotokos.

The Paraclesis to the Theotokos. The Paraclesis is a supplicatory Canon chanted in

times of sorrow and distress. When it is chanted in this way, it is usually chanted alone—i.e.

distinct from any liturgy or Canonical prayer service.

However, the Paraclesis is also chanted on all evenings during the Dormition Fast,

except the eve of the Transfiguration and Saturday evenings (Antiochian Orthodox, 2015). In

this case, it forms part of the daily liturgical cycle, and so interests us in terms of automation.

In monasteries, it may be chanted linked to Vespers (Haidamous, 2006). In fact, Rizq and

Moulouk direct us to begin chanting the Paraclesis immediately after the conclusion of

Vespers (1911, “2 August”; 1896, “2 August”). Khoury, however, directs us to begin

chanting the Paraclesis immediately after the Hymn of Simeon the Just (2011, p. 445).

In the Greek tradition, there exist a Small Paraclesis and a Great Paraclesis, however

in the Patriarchate of Antioch, only the Small Paraclesis is generally celebrated (Patriarchal

Liturgical Commission, 1998, Vol. 4, p. 1951). The Great Paraclesis was composed by

Emperor Theodore Lascaris in the thirteenth century (Khoury, 1978, “The Paraclesis
FULLY AUTOMATING THE BYZANTINE TYPIKON 51

Service”), while the Small Paraclesis was composed much earlier, perhaps no later than the

ninth century (Khoury, 1978). We have noted elsewhere (pp. 31 and 53f) that the calendar of

saints in the Patriarchate of Antioch does not include many of the saints glorified (i.e.

canonised) by the Patriarchate of Constantinople after the eleventh century. It is for a similar

reason, perhaps, that the Great Paraclesis is rarely chanted in the Patriarchate of Antioch.
Akathist hymn.

Akathist hymn. The Akathist hymn is broken into four parts or stases. One stasis is

chanted as part of Small Compline on the first four Fridays of the Great Fast. On the fifth

Friday of the Great Fast, the whole of the Akathist hymn is chanted, again as part of Small

Compline (cf. Vaporis, 1992). Couturier states that the Akathist hymn should be chanted

after the Creed of Small Compline, but that it is often chanted at the end of Small Compline

to allow the faithful to attend (1912, Vol. 2, p. 122). The Akathist hymn is also chanted

during Orthros on the fifth Saturday of the Great Fast, “Saturday of the Akathist”.

The Akathist hymn is so called because the clergy and congregation remain standing

for most of the service. The Greek name means “without sitting”. The Arabic name, ‫مدائحح‬

(“panegyric” or “praises”), gives one a clearer understanding of the service. It is believed to

have been composed by Saint Romanos, a deacon from Syria, in the sixth century (Khoury,

1978, “The Akathist Hymn”).

Canon of Saint Andrew of Crete.

Canon of Saint Andrew of Crete. This Canon was composed by Saint Andrew of

Crete, who died in 725. He was Archbishop of Crete at the time (Eparchy of Newton, 2015).

The Canon is a long poem of 250 verses in the form of nine Odes. Each ode contains:

“reflections on various characters in the Old and New Testaments allowing us to discover in

them the way of repentance” (Eparchy of Newton, 2015). The Canon of Saint Andrew forms

part of the service of Orthros on Thursday of the fifth week of the Great Fast.
FULLY AUTOMATING THE BYZANTINE TYPIKON 52

The Great Fast and the Services of Great and Holy Week

Some of the additional prayers and services of the Great Fast have already been

discussed (Paraclesis, Canon of Saint Andrew). A description of some of the other ways the

Divine Liturgy or Canonical prayers differ during the Great Fast follows.

The early Sundays of the Great Fast have processions that occur as part of the

celebration of the Byzantine liturgy. Most of these are actually appointed to occur as part of

Orthros, but are usually held over until the end of the Divine Liturgy in parishes, so that

more people may share in the celebration.

The Liturgy of Saint Basil is indicated for the Sundays of the Great Fast—replacing

the usual Liturgy of Saint John Chrysostom.

Most of the weekdays of the Great Fast are aliturgical. On those days, if a liturgy is

appointed, it is generally the Pre-sanctified Liturgy—sometimes known as the Liturgy of

Saint Gregory (cf. Hawaweeny, 1955, p. 169).39 The Pre-sanctified Liturgy, which is always

celebrated together with Vespers, is usually celebrated on the following days in the Great

Fast (Couturier, 1912, Vol. 3, p. 302):

• Wednesdays and Fridays;

• 24 February, the First and Second Discoveries of the Head of Saint John the

Forerunner;

• 9 March, the Forty Martyrs of Sebastea;

• Thursday of the Great Canon (fifth week of the Great Fast); and

• Monday, Tuesday, and Wednesday of Great and Holy Week.

39 Saint Gregory the Great, Pope of Rome, is also known as Gregory the Dialogist within the Byzantine

liturgy.
FULLY AUTOMATING THE BYZANTINE TYPIKON 53
Great and Holy Week.

Great and Holy Week. It is, however, during Great and Holy Week that we see the

greatest changes or additions to the Canonical Hours. In fact, the changes are so great at

times that the end result is best considered a new service based on a Canonical Hour (e.g.

Orthros), rather than attempting to modify the usual Canonical Hour through a set of rules.

These services that differ most from the usual Canonical Hours, upon which they are based,

have become some of the most beautiful and treasured services within the Byzantine

liturgical repertoire.

One highly unusual aspect of the Canonical Hours during Great and Holy Week

found in the Greek tradition—also still practised in the Patriarchate of Antioch—is the fact

that they are each anticipated by about half a day. For example, the Vesperal liturgies of

Great and Holy Thursday and Great and Holy Saturday are chanted so that they complete

around midday. Couturier says: “Observons qu'en ces jours, comme il y a jeûne jusqu'à midi,

la Liturgie commence vers 10 heures du matin, de manière à se terminer à l'heure où on peut

rompre le jeûne” (Couturier, 1912, Vol. 3, p. 300).40 In the evenings of Great and Holy

Week, the Orthros of the next day is chanted. One example of this is seen during the

anticipated Orthros of Great and Holy Friday, celebrated on Thursday evening, when, at the

end of a solemn procession, a representational image of Christ is nailed to the cross.

Other Complexities found in Automating the Canonical Hours

Vespers has two optional services: the Lete (or “Lety”) and Artoclasia. In themselves

they do not add much complexity to the automation of Vespers; the complexity arises in the

fact that their inclusion is a choice of the chief celebrant, hegumen, archimandrite, or bishop.

The Lete is a festive procession with special prayers appointed. Artoclasia is a ceremony of

40 “Let us note that there is a fast until midday on these days and that the Divine Liturgy should begin around

10 a.m., so that it will finish at an hour when one may break the fast.”
FULLY AUTOMATING THE BYZANTINE TYPIKON 54

the blessing and the breaking of bread. These optional services of the liturgy are usually

added to Vespers on feast days. As stated before, they are not required. The automation of

Vespers must therefore make allowance for the optional inclusion or exclusion of these

services.

Storing the text now requires three pieces of information in the data tables, not just

the one to hold the text. To the left of the text are rubrics or instructions as to who should

chant which prayer or Troparion—as well as a verse number, or a flag to mark the response,

etc. To the right, are additional rubrics, for example, which remind us to sing the Troparion

multiple times. Some Troparia vary in the number of times they are sung, depending on the

feast or service period. These texts (i.e. of the Troparia) must be stored as many times as

there are differing rubrics or notes. For example, on Palm Sunday we chant the Troparion of

Lazarus twice before chanting the Troparion proper to Palm Sunday once. The day before,

however, we chanted the Troparion of Lazarus three times (Patriarchal Liturgical

Commission, 2006, Vol. 1, pp. 448–452).

The overriding complexity presented by automating the Canonical Hours compared

to automation of the Divine Liturgy is the volume of text required. The Octoechos itself runs

to hundreds of pages, as do the Menaia. The prayer of Orthros with its Odes requires a vast

amount of text to be stored to serve the entire liturgical year. For the purpose of this research,

only portions of the texts were entered into the database for the purposes of proving the

thesis in the prototype. The prototype has shown that automation is possible and has brought

to light the issues that arise when automating the Byzantine liturgy. Sufficient texts were

created in electronic form to design the rules and prove the hypothesis.

When automating, a key must be chosen for the fixed feasts—i.e. those appearing in

the Menaia. The most logical approach would be to design the key to comprise the day of the
FULLY AUTOMATING THE BYZANTINE TYPIKON 55

month and the month of the year—which would reflect the organisation found in the Menaia.

For example, the date, on which we celebrate the Commemoration of the Holy Hieromartyr

Polycarp, Bishop of Smyrna, each year is 23 February. A suitable key for information about

this feast might include “02-23”—i.e. the second month, the twenty-third day of it However,

that date, 23 February, is the date in the Gregorian calendar. For the next few centuries, that

date will be the same in the Revised Julian (or Milanković) calendar. In the Julian calendar,

though, Saint Polycarp is commemorated 6 March (7 March in a leap year; Holy Trinity

Russian Orthodox Church, 2016). When automating with three different calendars, we can no

longer use such an easily recognisable key. More preparation in the rules and in storing the

data is required due to this complication, and it also makes the rules less clear.
FULLY AUTOMATING THE BYZANTINE TYPIKON 56

Chapter 6: Automation through Technology

Categories of Technology Required

Each of the solutions investigated is hardware-agnostic—i.e. it will function correctly

on a laptop, desktop workstation (e.g. PC), server, or even a Virtual Private Server (VPS) in

the Cloud—or indeed on an Infrastructure as a Service (IaaS) or Platform as a Service (PaaS)

offering. Thus in this chapter, we shall not discuss hardware, infrastructure, or Cloud-

computing solutions, but rather the software that was chosen, the role it fulfilled, and some

alternative options. That said, the prototype has been proven on several operating systems on

physical and virtual servers. The prototype web site is running both on a single machine and

in the Cloud.

A summary of the software used in creating this dissertation, as well as that used in

research can be found in Appendix T. The following general categories of software are

required for automation:

• data storage management (e.g. an Operational Database Management System)

• programming languages, including scripting languages

• presentation tools

• portability solutions (e.g. single-file executable programs containing all necessary

data; e-books)

• content management (e.g. Content Management Systems).

Storing data and rules.

Storing data and rules. SQLite41 was chosen as the most appropriate database, in

which to store the data on Byzantine Liturgy for use in automating the Byzantine Typikon.

SQLite is a relational, self-contained database management system. It allows portability, is

41 http://sqlite.org/
FULLY AUTOMATING THE BYZANTINE TYPIKON 57

open-source, and it requires no specialised management software. Owens says that SQLite is

found virtually everywhere today: on Apple Mac OS X, most versions of Linux, often on

Microsoft Windows, and is found in avionics systems, smart cards and mobile cellular

phones, including the Apple iPhone (2006, p. xv). It was for these reasons that SQLite

seemed the most appropriate database for this research.

A NoSQL database might also have been appropriate, however, considering some of

the advantages offered by these systems, for example, the speed of access, where data does

not change often (Lai, 2009). There are many types of NoSQL databases, few of which are

small, self-contained and embeddable. Metakit, 42 however, is a column-oriented, NoSQL

database that has a small footprint and may easily be embedded into a virtual file system

(Wipler, 2011). Metakit has an Application Programming Interface (API) for C++, Tcl, and

Python. Both SQLite and Metakit databases are easily ported between platforms.

For this research, SQLite has been chosen as the database to support all development,

automation, and web applications. Metakit, however, has been chosen, where a database is to

be embedded within an executable. Embedding data and scripting code together allows the

creation of a single-file executable (e.g. a Starkit), which can be delivered to any platform—

i.e. the automated Typikon becomes an application, which does not require any special

installation or system configuration. Such features are considered advantageous as they

presume no technical expertise on behalf of the user. A script has been created to convert

data in an SQLite database to a Metakit database with complete fidelity. The current version

of SQLite in use for this research is 3.28.0. The version of Metakit used is 2.4.9.7.

42 http://equi4.com/metakit/
FULLY AUTOMATING THE BYZANTINE TYPIKON 58

As CLIPS was chosen as the Expert System tool, the rules to automate the Typikon

have been stored as CLIPS rules in standard text files.43 No special format is required, just

valid CLIPS syntax. The versions of CLIPS in use for this research are 6.24 and 6.30.44
Content management.

Content management. Content is differentiated from data. Data is assumed to be in

a relatively raw form, which cannot be easily presented to a user without some context or

interpretation. Content, on the other hand, is: “Data produced through editorial process and

ultimately intended for human consumption via publication” (Barker, D., p. 8).

When presenting the results of our automation for use on a web page, a Web Content

Management System (web CMS or WCMS) is useful. A CMS facilitates and supports many

of the tasks required in effectively managing content. A web CMS does this for content

intended for presentation through a web site (Barker, 2015, p. 10). For example, instead of

maintaining a header and footer for each separate web page, we maintain one copy in the

CMS. We mark a page in the CMS for the inclusion of the standard header and footer. The

CMS then includes them before displaying the page to the user. In this way, the content for

the common header and footer need only be maintained in one location. Another example is

the text required to explain the various calendars and their roles in the calculation of Easter.

This text is required on several pages of the prototype web app. Using a CMS, these

explanations are created and maintained in only one location, but may appear on several

pages of the managed web site.

A very basic CMS for the text data of readings, prayers, etc., has been realised in an

SQLite database.

43 CLIPS imports rules in either plain text or binary forms. It cannot import rules from within a database.

44 CLIPS 6.30 was only released in March 2015.

FULLY AUTOMATING THE BYZANTINE TYPIKON 59

For the purposes of this research, October45 was chosen as the web CMS. October

CMS is a free, open-source, and self-hosted CMS platform built on the Laravel PHP

framework.46 As at the end of 2015, there were over 74,000 installations of October CMS

recorded.47
Scripting language.

Scripting language. The Scripting Language initially used to automate the

processing of the rules against the data, presenting the resulting information, etc., is Tcl/Tk. 48

Tcl was chosen because of its close ties to SQLite. In fact, the SQLite web site says: “The

SQLite library is designed to be very easy to use from a Tcl or Tcl/Tk script. SQLite began

as a Tcl extension and the primary test suite for SQLite is written in Tcl. SQLite can be used

with any programming language, but its connections to Tcl run deep. (Tcl Interface)”

In the mid 1990s, Sun Microsystems had two next-generation programming

languages in its research labs: Java and Tcl (Flynt, 2003, p. xxvi). Flynt says: “Tcl is widely

used as the glue that allows developers to create complex systems.” Tcl is a powerful multi-

platform scripting language used for rapid prototyping and in “thousands of successful

commercial applications” (Flynt, 2003, p. 1), including Cisco networking equipment. It has

proven well-suited to the task of automating the Byzantine Typikon. One of the key features

of this scripting language that is most useful is the Tclkit extension (see

http://equi4.com/tclkit/index.html). Tclkit is a compact, single-file executable containing a

complete scripting runtime, including the scripting language (Tcl), a high-level GUI toolkit

(Tk), a virtual file system (TclVFS), and an embedded high-performance database (Metakit).

The current version of Tcl in use for this research is 8.5.18.

45 October CMS: https://octobercms.com/ .

46 Laravel PHP framework: https://laravel.com/ .

47 October CMS: https://octobercms.com/ .
48 https://www.tcl.tk/ and http://www.activestate.com/activetcl
FULLY AUTOMATING THE BYZANTINE TYPIKON 60

Another scripting language, Python, is proving to be one of the most popular today,

being built into many enterprise systems. It is used by Google, IBM, Cisco, Hewlett-Packard,

NASA, ESRI, and IronPort as a scripting language, testing tool, or interface built into

products (Lutz, 2009, p. 8). Of Python, Lutz says: “By design, Python implements a

deliberately simple and readable syntax and a highly coherent programming model” (2009,

p. 4). As a means of ensuring the portability of the research work—i.e. that the tools run in

more than one scripting language—some of the functionality has been ported to Python. An

example of which can be found in Appendix C, where the calculation of the date of Easter is

shown both in Tcl, Python, and CLIPS code. The current version of Python in use for this

research is 3.7.3.
Portability.

Portability. The scripting language Tcl/Tk, together with the Metakit database

library and the Tclkit extension, allows the creation of a Starkit: a single-file executable

application, which contains its own data and (virtual) file system within that executable. A

Starkit does not run on all platforms, however a Starkit can easily be created for Windows,

Macintosh, and Linux platforms—thereby providing a single-file executable application for

all these desktop computing platforms.

These Starkits allow several years of calculated data to be stored in a database

together with an application, and so allow a user to choose a date and find the liturgical

information for that date.

Another method of making the information portable is through e-books. An e-book

may be created for the source data—e.g. an e-book version of the Apostolos (Book of

Epistles). In this case, though, the e-book is nothing more than electronic and portable

version of the physical Apostolos.

FULLY AUTOMATING THE BYZANTINE TYPIKON 61

However, once the liturgical data has been calculated for a given time period (e.g.

several calendar years), either the references indicating the correct option can be delivered as

an e-book (i.e. an Ordo), or the actual texts could be used to produce an e-book, which would

contain all the variable texts—including readings—for the Divine Liturgy and Canonical

prayers for the given time period. Printed versions of these e-books might also be created,

were they required. Such an e-book or book would be very useful to clergy and choirs during

Great and Holy Week, for example, where the prayers and liturgy vary greatly from those

normally celebrated throughout the year. As part of this research, these e-books and books

have been trialled for use as pew books for the laity and for use at the altar, as well as more

complete versions for use by the clergy and the choir.

The EPUB standard (version 2.0.1) was chosen as the standard for e-books as it is one

of the most broadly supported formats. Since this research began, EPUB version 3.0.1 has

been approved as the recommend specification (IDPF).49 Many e-readers (e.g. Kindle, Kobo)

and e-reader apps on smart phones and tablets, however, do not yet support EPUB 3, so this

research has limited itself to producing e-books in EPUB 2.0.1, the more portable of the two.

Akin to portability over various machines and operating systems is the fact that the

web applications for the prototype have been built using standards (e.g. HTML5). This

means that a browser on any computer, smart phone, tablet, etc. should be able to present the

information to the user accurately—if these operating systems and web browsers adhere to

the standards.
Improved or Alternative Technology Choices.

Improved or Alternative Technology Choices. There are several new options

available for each class of technology used in our research. These options have either been

developed during the period of this research or have matured sufficiently during that time to

49 EPUB standard: http://idpf.org/epub .

FULLY AUTOMATING THE BYZANTINE TYPIKON 62

a point where they become realistic options. Some are mentioned below for completeness'

sake.

Redis is an open-source, NoSQL, key-value cache and store, also often called a data

structure server.50 It is not relational. Redis cannot be embedded, as it is client-server by

architecture. The version of Redis in use is 5.0.5—the latest stable version at the time of

writing. Redis stores its data in memory and works on it there. It is extremely fast as a data

store. Some of this speed has been achieved by its simplicity in data handling; for example,

there are no indexes for accessing data, as one would find in a relational database.

Due to the fast access times experienced by Redis, it would make an ideal data store,

from which to draw the texts and calendar data necessary to produce the liturgical

documents. Redis has clients in many programming languages and scripting languages—

Python51 and PHP52 among them.

EJDB is designed to be a fast MongoDB-like library, which can be embedded into

multiple languages.53 It consists of a C library based on a modified version of Tokyo

Cabinet.54 As such, it is a useful, fast key-value store that may be embedded within an

application. Drivers are available for several languages, including Node.js,55 Python,56 and

50 http://redis.io

51 https://github.com/andymccurdy/redis-py
52 https://github.com/nrk/predis
53 http://ejdb.org/
54 Tokyo Cabinet is another well-known open-source, NoSQL database. Cf. http://fallabs.com/tokyocabinet/
55 https://github.com/Softmotions/ejdb-node

56 https://pypi.python.org/pypi/pyejdb
FULLY AUTOMATING THE BYZANTINE TYPIKON 63

Lua. The node-clips package for Node.js required CLIPS 6.23, but has recently been

upgraded to support CLIPS 6.30.

Rules Engine is the Heart of Automation

CLIPS, the C-Language Integrated Production System, is a public domain 57 software

system for building expert systems. Being fast and efficient, CLIPS is one of the most widely

used expert system tools.58 CLIPS has been in development at the NASA Johnson Space

Center since 1985. Due to its wide use over almost thirty years, several systems have been

developed based on CLIPS,59 and many others will import CLIPS rules.
Testing portability of CLIPS rules.

Testing portability of CLIPS rules. The rules, functions, templates, and global

definitions used in CLIPS for this research have been imported into Jess,60 as the first step in

testing their portability. Jess has two formats: one very similar to and based on CLIPS, the

other an XML reformulation of the CLIPS-like rule. These rules, functions, templates, and

global definitions were all imported successfully into Jess, except those templates, where a

default value was explicitly stated not to exist. This restriction required by Jess, can be

easily worked around as follows.

For example, the following code is an example of the definition of a CLIPS template.

It defines a template to hold the basic information of a Troparion—in this case, the unique

identifier of that particular Troparion; its position in a sequence of Troparia, if there are

57 Software and other works are declared to be in the public domain, if their intellectual property rights have

expired or have been forfeited.

58 Proceedings of the 2005 ACM SIGPLAN workshop on Erlang. Tallinn, Estonia: ACM, 2005, pp. 62-71,

ISBN 1-59593-066-3.

59 See for example, Jess, at http://www.jessrules.com/.

60 JESS is a rule engine written in Java, which allows both a CLIPS-like interface and XML for writing the

rules (http://herzberg.ca.sandia.gov/ and http://www.jessrules.com/docs/71/).

FULLY AUTOMATING THE BYZANTINE TYPIKON 64

several mandated for the particular feast; and the Tone of the Troparion. This data is

required, not just for printing, but also because it will affect other data. For example, the

Tone of a Troparion will determine the Tone of the following Theotokion.

The code is as follows:

(deftemplate allTropAndTonesFact
;populate system with fact data on each troparion in the database.
; Sticheron and Tone may be nil, if this entry is an instruction.
(slot tropIndex (default ?NONE))
(slot tropSticheron (default nil))
(slot tropTone (default nil))
)
This code states that the unique identifier of the Troparion (tropIndex) must be

declared (by stating that the default value is ?NONE).

Upon importing this template definition into Jess, the default value of ?NONE was

found not to be valid syntax for Jess. By changing ?NONE to nil—equally valid in both

CLIPS and Jess—the template definition may be successfully imported into Jess. Changing

this particular default value, though, implies that the surrounding script or code will prevent

the creation of a Troparion fact without a unique identifier. 61

Another expert system, SweetRules62, is an integrated set of tools for semantic web

rules and ontologies, revolving around the RuleML (Rule Mark-up/Modelling Language)

emerging standard for semantic web rules. It supports the closely related SWRL (Semantic

Web Rule Language), along with the OWL standard for semantic web ontologies, which in

turn uses XML and, optionally, RDF (Grosof & Neogy, 2005). SweetRules has a module for

translating Jess rules (and thus CLIPS rules) into the W3C63 standard RuleML (Grosof &

Dean, 2005).

61 Perhaps a minor point, as all Troparia in the database would require an unique identifier by definition.

62 http://sweetrules.projects.semwebcentral.org/
63 The World Wide Web Consortium (W3C) is an international community that develops open standards to

ensure the long-term growth of the Web. It currently maintains the standards for HTML, XML, CSS, etc.
FULLY AUTOMATING THE BYZANTINE TYPIKON 65

Therefore, using Jess and SweetRules for example, we may import or translate CLIPS

rules into other portable standards. This translation could be automated in other ways as well,

including Extensible Stylesheet Language (XSL).

R2ML is a Rule Mark-up Language from the I1 working group of the REWERSE

project at the Brandenburg Technical University in Cottbus, Germany. It was successfully

used in the project to convert Jess (CLIPS) rules to and from RuleML (Giurca, 2006).

There are also plug-ins that allow Protégé64 and CLIPS to work together as ontology

tools. CLIPSTab is one such plug-in.65 Owl2Cool is another example of a Protégé plug-in

that exports an OWL ontology to the CLIPS object-oriented language COOL.66

Version of CLIPS used in research.

Version of CLIPS used in research. Due to the fact that several versions of CLIPS

are found implemented in various operating systems or tools, using commands from the

latest released version of CLIPS (6.30) is proposed. This version continues to be maintained

and thus is found in other interface tools such as php-clips67 for PHP68 and node-clips69 for

Node.js70.

In some cases, though, even this approach has led the research into error. For

example, the newer fact inquiry functions (e.g. “do-for-all-facts” or “find-fact”) have not

been implemented into the the Debian (Linux operating system) CLIPS package, as the

compile-time switch was not selected (Pedro, 2008). To work around this limitation,

alternate functions or queries must be used.

64 http://protege.stanford.edu/
65 http://protege.cim3.net/cgi-bin/wiki.pl?ProtegePluginsLibraryByType#nid3TZ
66 http://protegewiki.stanford.edu/wiki/Owl2Cool
67 https://github.com/guitarpoet/php-clips
68 http://php.net/
69 https://github.com/atrniv/node-clips
70 https://nodejs.org/en/
FULLY AUTOMATING THE BYZANTINE TYPIKON 66

Chapter 7: Details and Mechanics of Automation

Driving Script

CLIPS, as mentioned above, has been chosen as the rules engine for this research.

The automation itself is actually driven by a CLIPS batch script, an example of which can be

found in Appendix K. Points to note in the driving script are as follows.

• The CLIPS system is cleared of any previous facts or rules, leaving the agenda

empty. The agenda consists of those activated rules ready to be executed.

• Six global variables that essentially define options for the liturgical information

sought are created, but explicitly defined to have no value. These global variables

hold: the (i) Easter dating method (i.e. whether to calculate Easter according to the

Julian, Revised Julian, or Gregorian calendar); (ii) the year, for which the information

is sought; (iii) the patriarchate, whose liturgical calendar is to be used; (iv) the

Church within that patriarchate, if there are several and they vary; (v) the date of

Easter of the previous year; and (vi) the date of Easter for the year sought. Note that

the two fundamental variables (Easter dating method and the year sought) are

commented out in the script in Appendix K. These values are sent to the script from

the web page, when these options are chosen.

• Fact templates and some constants71 required for the processing are loaded.

• Some functions are loaded as are the rules required to create the basic data—e.g. the

date of Easter for the year sought and for the previous year.

• At this point, we begin execution of the rules with the (run) command. CLIPS will

continue to run until the agenda contains no activated rules (Giarratano, 2006, Vol. 2,

p. 290).

71 A constant is a variable whose value may not be changed by the programming language or script.
FULLY AUTOMATING THE BYZANTINE TYPIKON 67

• Now we can load the remaining rules, data (as facts), and then complete the

processing.

Creating the Basic Data

There are two fundamental inputs from the user: (i) Easter dating method, and (ii) the

year, for which the liturgical information is sought. There are two other inputs required for

the presentation of the calculated calendar and liturgy: the language of the information

sought, and the style of fasting (traditional or modern).

Once those two fundamental pieces of information are given, the basic data can be

created. Appendix L shows two rules, which are used to assign the date of Easter to a global

variable, creating that global variable if required.72 At this point, there is also some basic

validation of the input data. The system also checks whether the year is a leap year, which is

important as much of the calculation involves dates.

Phase Two: Creating the Basic Calendar Data

Part one: the calendar.

Part one: the calendar. In the first part of this phase, the calculations are set up for

the calendar chosen, i.e. the calendar used in determining the date of Easter. If the user

chooses to calculate the date of Easter according to the Revised Julian calendar, the scripts

check that the year requested is earlier than 2800, the first year, in which the Gregorian and

Revised Julian calendars differ. If the year requested is earlier than 2800, then the

72 Global variables are variables accessible throughout the facts and rules in CLIPS. As Easter forms part of

hundreds of choices that the expert system must make, its date has been assigned to a global variable. Global

variables are generally considered poor practice (cf. Koopman, 2011, pp. 10, 28; Herman, 2014, pp. 196f),

but the benefit of readability and ease of maintenance of the rules outweighed any perceived negatives.
FULLY AUTOMATING THE BYZANTINE TYPIKON 68

computation continues using the Gregorian calendar—the calendar, in which the data is

stored. In this way, processing time is reduced, if the date is earlier than the year 2800.
Part two: dates of feasts.

Part two: dates of feasts. In this next part of the phase, dates are calculated for all

possible fixed, movable (i.e. dependent on the date of Easter), and variable feasts. This

includes calculating the date of those feasts that occur e.g. on a Sunday between two given

dates (Sunday before the Nativity, Fathers of the Second Council Nicæa, etc.). After

calculating the dates for all possible feasts, the scripts then perform a deduplication merge or

suppression according to precedence and the rules of the Typikon.

Part three: finding the Epistle and Gospel of the day.

Part three: finding the Epistle and Gospel of the day. The next step calculates the

Tone of the week or the Tone of the Octoechos, the number of weeks after the feast of

Pentecost, and the number of weeks after the feast of the Exaltation of the Holy and Life-

giving Cross (14 September). These items of information are used in later calculations for the

Troparia, Epistle, and the Gospel.

Thereafter the scripts calculate the actual Epistle and Gospel to be read on each day

of the selected year.

Part four: service periods and classes.

Part four: service periods and classes. The next part of the calculations continue to

build up the basic data required for later calculations. The dates of any preparation periods

(before a great feast) and service periods (following a great feast) are calculated. At this

point, we have all the data about all possible feasts, service periods, and preparation periods

contending for celebration on the same day. We can now determine the prayers and readings

that make up that liturgical day's celebration.

Each feast found in the Menaia—i.e. the fixed feasts—has a liturgical class. In this

part, the class and the type of feast (e.g. fixed, movable, variable) and the class of the feast is

compared for all concurrences. Those concurrent feasts are compared and the less important
FULLY AUTOMATING THE BYZANTINE TYPIKON 69

are either merged or suppressed according to the rules of precedence. Then the appropriate

class is assigned to the resultant liturgical day. The name for this liturgical day may now be

generated.
Part five: remaining parts of the Divine Liturgy.

Part five: remaining parts of the Divine Liturgy. In this part of the phase, the

remaining variable parts of the Divine Liturgy are calculated. The Eothinon Gospel is also

calculated, if there is one on the day. The variable parts of the Divine Liturgy that are

calculated can be found in Table 7.

Part six: date-specific differences.

Part six: date-specific differences. The final part of this phase has rules that look

more like a CLIPS-version of a printed Typikon. It is here that rules deal with the specifics of

some dates or the concurrence of dates that has not been managed earlier in the general rules

of Byzantine liturgical service.

FULLY AUTOMATING THE BYZANTINE TYPIKON 70

Chapter 8: A Brief Excursus to Review and Contrast the Roman Rite Liturgy

The Roman Rite of the Latin Rite of the Catholic Church

The Catholic Church.

The Catholic Church. Today's Catholic Church, sometimes called the Roman

Catholic Church, together with the Eastern Orthodox Church, developed as the one, holy,

and universal (catholic) Church for the first thousand years of Christianity. This unity of

essence and purpose came to an end with the East–West Schism, in 1054.73 Rome was one of

the original three (later five) patriarchates (Rome, Alexandria, Antioch; and then later Rome,

Constantinople, Alexandria, Antioch, Jerusalem), and represented Western Christianity. The

three original patriarchates were recognised to be of “ancient custom” by the Council of

Nicæa in 325 (“Patriarch and Patriarchate”, Catholic Encycolpedia). The Patriarchate of

Jerusalem was formed by a decision of the Council of Chalcedon, in 451, which took

Palestine and Arabia (i.e. the Sinai peninsula) from the jurisdiction of the Patriarchate of

Antioch. That same council of Chalcedon created the Patriarchate of Constantinople, giving

it second place after Rome (Fortescue, 1911).

The Latin Church and the Roman Rite of the Catholic Church.

The Latin Church and the Roman Rite of the Catholic Church. The Catholic

Church has twenty-two particular sui iuris churches within it. The Latin Church is that

church, which developed in Western Europe and North Africa, where the Latin language was

the language of education and liturgy. The other twenty-one churches are known as Eastern

Catholic Churches.

73 This document is not the place to discuss the schism, which was neither simple nor occurred everywhere at a

single point in time. The Blackwell Dictionary of Eastern Christianity says of this date: “This date has often

been regarded as marking the formal split between Rome and the Eastern Orthodox” (Parry, K. et al., 2001,

p. 417).
FULLY AUTOMATING THE BYZANTINE TYPIKON 71

Within the Latin Church, liturgies, sacraments, and prayers are celebrated according

to the Latin Rite. The Latin Rite itself, though, consists of several liturgical rites; chief in use

among these is the Roman Rite; two among the other liturgical rites within the Latin Rite are

the Ambrosian Rite (celebrated in the Archdiocese of Milan and several other nearby

dioceses) and the Mozarabic Rite of Toledo, Spain (Donovan, 2007).

When discussing liturgical practice of the Catholic Church, it is of the Roman Rite of

the Latin Rite of the Catholic Church that we speak.

Ordinary Form of the Roman Rite.

Ordinary Form of the Roman Rite. The form of the liturgy in use by the Roman

Rite since the reform of 1970 has been called the Ordinary Form of the Roman Rite

(Summorum Pontificum, n. 1; Pope Benedict XVI, 2007). Indeed it was the only form of

liturgy in the Roman Rite for several decades. The form of liturgy as described in the 1962

Missal is described by Benedict XVI as the Extraordinary Form. It was in this apostolic

letter (Summorum Pontificum) that Benedict XVI gave permission to celebrate the

Extraordinary Form of liturgy, i.e. that liturgy in use before the reforms of 1970 (nn. 2ff).

In all cases—unless otherwise indicated—references to the Roman Rite within this

research refer to the Ordinary Form of that rite. Thus in this excursus, we consider the

Ordinary Form of the Roman Rite of the Latin Rite of the Catholic Church.

Liturgical Books describing the Roman Rite

In the Ordinary Form of the Roman Rite there are only three books required for the

celebration of Mass—the first among these is the Roman Missal (Vatican, 2002a). The

Roman Missal is equivalent to a Liturgicon in the Byzantine Rite, which contains those parts

of the Euchologion referring to the Divine Liturgy and also includes the relevant parts of the

Menaia, Triodion, and Pentecostarion relevant to the celebration of the Divine Liturgy. The
FULLY AUTOMATING THE BYZANTINE TYPIKON 72

other two books required for the Mass of the Roman Rite are the Lectionary, for the readings,

and the Roman Gradual (Graduale Romanum), for the music (Vatican, 1979).

To celebrate the Canonical prayers, a single book of multiple volumes, Liturgy of the

Hours, is required. In the Latin edition—the typical edition—there are four volumes. The US

English translation also comprises four volumes. The UK English translation has

consolidated these into three volumes.74 The equivalent of the book Liturgy of the Hours in

the Byzantine Rite is the Anthologion.

Readings for the Mass (the equivalent of the Byzantine Divine Liturgy) are contained

in a lectionary. Usually these are found in several volumes and may include both the Epistles

and the Gospels unlike their Byzantine equivalents.75 The normative book for readings at

Mass is the Ordo Lectionum Missæ (Vatican, 1981). This book strangely does not have the

texts of the readings in it; it merely contains the scriptural references to the texts of the

lections in the normative translation for the rite, the Nova Vulgata (Vatican, 1981, p. 6;

Vatican, 1986). It also contains any incipits and explicits that are required. A sample page

from this Ordo can be seen in Figure 6, which shows the entry—and thus the scriptural

references for celebrating the Mass of the Solemnity of the Ascension. Using the example in

Figure 6, the lection for the Gospel of Year A for the Solemnity of the Ascension is created

as follows. First, we find the verses (Matthew 28:16-20) in the Nova Vulgata (Vatican,

1986). Then, we replace the first words of Verse 16 (“Undecim autem discipuli abierunt in

74 The UK English translation is used in Australia, England and Wales, Gambia, Ghana, India, Ireland, Kenya,

Liberia, Malaysia and Singapore, New Zealand, Nigeria, Rhodesia, Scotland, Sierra Leone, Tanzania,

Uganda, and the West Indies.

75 Roman Rite lectionaries in fact usually include a reading from the Old Testament—where this is appointed,

a psalm to use as the people's response, a second reading from Acts, Revelation, or one of the Epistles, a

Gospel Acclamation to announce the imminent reading of the Gospel, and the Gospel.
FULLY AUTOMATING THE BYZANTINE TYPIKON 73

Galilaeam”) with the Incipit as declared in the Ordo Lectionum Missæ (“In illo tempore:

Undecim discipuli abierunt in Galilaeam”). There is no Explicit indicated, therefore the

lection is complete. More details of this example can be found in Appendix Q.

With the stated intention that: “Quo ditior mensa verbi Dei paretur fidelibus, thesauri

biblici largius aperiantur, ita ut, intra praestitutum annorum spatium, praestantior pars

Scripturarum Sanctarum populo legatur” (Paul VI, 1963, n. 51),76 the liturgical reform of

1970 created a three-year cycle of readings for Sundays and major feasts, and a two-year

cycle of readings for weekdays. This “more lavish” opening up of the “treasures of the bible”

resulted in the Old Testament readings being restored to the Mass (Hilgartner, 2011). This

has yet to occur in the Byzantine Rite, which has a single, annual cycle of readings, which,

since the eight century, no longer includes the readings from the Old Testament (Wybrew,

1990, p.113).

The three-year cycle of readings for Sundays and major feasts are designated Year A,

Year B, or Year C. Year C refers to a year, which is divisible into three equal parts (and

leaves no remainder). Thus the year AD 2016 is Year C in the Roman Rite lectionary

(Vatican, 1981, n. 66, note 102).77

For the thirty-four weeks of Ordinary Time, the weekday Gospels form a single,

annual cycle. The first reading, though, is arranged in a biennial cycle: Year I is read in odd-

numbered years; Year II is read in even-numbered years (Vatican, 1981, n. 69).

76 “The treasures of the bible are to be opened up more lavishly, so that richer fare may be provided for the

faithful at the table of God's word. In this way a more representative portion of the holy scriptures will be

read to the people in the course of a prescribed number of years.”

77 Roman Rite liturgical years actually begin on the First Sunday of Advent—as opposed to 1 September in the

Byzantine Liturgical calendar. Thus the cycle of readings for Sundays and feasts for 2016, Year C as noted

above, actually begins on the First Sunday of Advent of the preceeding year (29 November 2015).
FULLY AUTOMATING THE BYZANTINE TYPIKON 74

Readings for the hours of the Liturgy of the Hours are found within the book Liturgy

of the Hours.

In the Extraordinary Form of the Roman Rite—or indeed the only form of the Roman

Rite prior to the reforms of the Second Vatican Council—the books required to celebrate

both the Mass and the Liturgy of the Hours reflect a similar diversity and function to those in

the current Byzantine Rite.

The Office of Readings and the fifth volume.

The Office of Readings and the fifth volume. The Office of Readings now replaces

the Office of Matins from the liturgy prior to 1970. Its proper place is as a vigil or early

morning prayer before the office of Morning Prayer (Lauds), but it has been adapted as part

of the liturgical reforms of 1970 such that it may be recited at any hour of the day (Second

Vatican Council, 1963, n. 89). In the editions of the Liturgy of the Hours published today

(editio typica [1970], editio typica altera [1985]), there is only one reading indicated for each

of the scriptural and patristic readings in the Office of Readings.

The General Instruction to the Liturgy of the Hours, however, mentions an “optional

lectionary or supplement”,78 which contains (i) psalm-prayers to aid in a Christian

understanding of the psalms, (ii) a biennial cycle of scripture readings for the Office of

Readings, and (iii) a wider selection of patristic readings (Vatican, 1974, nn. 112, 145-153,

161-162). This supplement has not yet been published (cf. Zuhlsdorf, 2008, para. 15),

although the references to the biennial cycle of Scripture readings have been published in

Notitiæ (CCDDS, 1976, 12(8 - 9), 324–356). Campbell relates (1995, p. 77) how the biennial

cycle of biblical readings for the Office of Readings was reduced to the annual cycle that was

78 There is a book called The Liturgy of the Hours Supplement (ISBN: 978-0899424057), which contains the

additions to the Proper of Saints for the US dioceses of the Catholic Church up until 1992. This is not the

supplement, referred to by the General Instruction to the Liturgy of the Hours.

FULLY AUTOMATING THE BYZANTINE TYPIKON 75

printed because the Vatican printing office could not fit all the text in the projected four

volumes. The French, German, Italian, and Spanish (both Iberian and South American)

translations have, however, printed the biennial cycle of Scripture readings. These

translations have also added an additional cycle of patristic readings. These additional

patristic readings differ among the various translations mentioned above.

Medina Estévez, in quite a lengthy note on the lectionaries for use in the Office of

Readings, highlights the importance of sound readings from the Fathers (patristic readings)

and strongly recommends against mere hagiographical readings (2002).79

The Liturgical Calendar of the Roman Rite

The General Calendar of the Roman Rite of the Catholic Church is defined in the

Roman Missal, in the section entitled “Normæ Universales de Anno Liturgico et

Calendarium Romanum Generale” (Vatican, 2002a). Modifications to the General Roman

Calendar may be made through decree, such as that adding the Optional Memorias of Saint

John Paul II and Saint John XXIII (CCDDS, 2014).

With the reform of the liturgy in 1970, the calendar too was reformed. Sundays and

major seasons (e.g. Lent) were given back their prominence and many feasts of saints were

removed, where those saints were only known in particular regions (CCDDS, 2014). Among

these reforms, was the removal of octaves of celebration so that now only Easter and

Christmas are celebrated for more than one day.

Celebrations or feasts within the General Roman Calendar are now distinguished by

only three levels: Solemnity, Feast, and Memoria; Memorias may be obligatory or optional

79 This article from Notitiæ can also be found on the Vatican web site:

http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20021002_notificaz

ione-lezionari_it.html
FULLY AUTOMATING THE BYZANTINE TYPIKON 76

(Vatican, 2002b, nn. 8–14). The solemnity or rank of each feast and commemoration may be

found in the General Roman Calendar or the appropriate particular calendar.

The General Roman Calendar is obligatory for all the Roman Rite. However,

particular calendars may be drawn up for individual dioceses, monasteries, provinces, or

nations (Vatican, 2002b, nn. 48–51 [italics mine]).

As part of this research, the following calendars for the Roman Rite of the Catholic

Church were automated and presented on the prototype web site: the General Roman

Calendar, and the particular calendars of the following countries: Australia, England, Ireland,

New Zealand, Scotland, the USA, and Wales. These calendars may be viewed in either Latin,

English, Esperanto, or Irish (Gaelic).

Fasting in the Roman Rite

Before the Pope Paul VI issued his Apostolic Constitution on Fasting and Abstinence

(Paul VI, 1966), fasting in the Roman Rite was more intense and was controlled by more

objective canon law. Fasting and abstinence were part of the reforms of the Second Vatican

Council. Pope Paul VI has this to say of fasting in the modern Roman Rite: “Holy Mother

Church, although it has always observed in a special way abstinence from meat and fasting,

nevertheless wants to indicate in the traditional triad of 'prayer—fasting—charity' the

fundamental means of complying with the divine precepts of penitence.” (Paul VI, 1966, n.

60).

In the current Roman Rite, the rules for fasting and abstinence are as follows (Paul

VI, 1966).

• Abstinence is observed on every Friday, on which does not fall a holy day of

obligation.

• Abstinence and fast is observed on Ash Wednesday and Good Friday.

FULLY AUTOMATING THE BYZANTINE TYPIKON 77

• Abstinence forbids the use of meat, but eggs and dairy products are permitted.

• Fasting permits only one full meal in a day.

• The season of Lent preserves its penitential character.

Rogation days and Ember days were given to the local conferences of bishops to

determine. They were formally days of fast with abstinence on the Fridays (Vatican, 2002b,

nn. 45–47). Paul VI excluded them from the days of penitence in his Apostolic Constitution

on Fasting and Abstinence (Paul VI, 1966).

Automating the Roman Rite

Few Complexities.

Few Complexities. After the reform of the Roman Rite liturgy in 1970, most of the

complexities that had developed in the liturgy over time were removed. As to automating

notices about fasting and abstinences, the only complexity is finding and recording the

decisions by each local conference of bishops (including their determination of Ember days).

The few remaining complexities for automation are described below.

The structures of the offices themselves (Ordinary Form) are generally simpler than

those of the Byzantine Rite. Examples of the structure of Vespers in the Byzantine Rite and

the Roman Rite can be found in Appendix H and Appendix I, respectively.

Julian calendar may be used for Easter.

Julian calendar may be used for Easter. In some countries of the Middle East,

Catholics may celebrate Easter according to the Julian calendar to show a united front with

their Orthodox brethren (ZENIT, 2001; Agenzia Fides, 2013; Sudilovsky, 2013); this

practice was empowered by Pope John Paul II (2001, n. 7). This means that two calendars

need to be computed: one wholly Gregorian, the other uses the Gregorian calendar for all

feasts not dependent on Easter (i.e. the sanctoral cycle), and the Julian for those feasts

dependent on Easter.
FULLY AUTOMATING THE BYZANTINE TYPIKON 78
The existence of local calendars.

The existence of local calendars. As mentioned above, individual monasteries,

nations, regions, etc. may each have its own particular, or local, calendar (Vatican, 2002b,

nn. 48–51). In the section “Tabula dierum liturgicorum secundum ordinem præcedentiæ

disposita”80 in Normæ Universales de Anno Liturgico et de Calendario (Vatican, 2002b),81

we find listed the order of precedence of feasts in the Roman Rite. This table also explains

the order of precedence of feasts in the local calendars relative to feasts of the General

Roman calendar (Vatican, 2002b, nn. 4, 8, 11). How to resolve the concurrence of several

feasts is also detailed (Vatican, 2002b, nn. 60, 61).

The clarity of this table of precedence and the suppression of most octaves in the

reforms of 1970 are largely responsible for the ease of liturgical planning and automation.
Civil holidays.

Civil holidays. The particular calendars of some nations allow the commemoration of

civil events or holidays, such as Independence Day in the USA. These civil holidays are

included in such a way as not to mask or suppress otherwise important Church feasts in the

liturgy. Implementing this, though, may cause these civil commemorations to take

precedence in the calendar over other feasts. For example, ANZAC Day is an important

public holiday in Australia and occurs 25 April, which is otherwise the feast of Saint Mark

the Evangelist. The local calendar of Australia specifies that the feast of Saint Mark should

be celebrated on the following day, 26 April (ACBC, 2010, p. 147). Similarly, the US local

calendar moves the feast of Saint Elizabeth of Portugal to 5 July, as it has been impeded by

Independence Day (USCCB, p. 127).

More than one text for readings.

More than one text for readings. In all the Liturgy of the Hours—including the

printed annual cycle of readings in the Office of Readings—there is only one reading

80 “Table of Liturgical Days according to their Order of Precedence”.

81 “Universal Norms on the Liturgical Year and the Calendar”.

FULLY AUTOMATING THE BYZANTINE TYPIKON 79

appointed for each day in the Proper of Seasons. In the biennial cycle, however, there is a

single occurrence of a choice between two readings.82

In this biennial cycle of scripture readings, the only day, on which a choice of

scriptural readings is licit, is Tuesday of the eleventh week of Ordinary Time, Year 1—

otherwise, as in the annual cycle, only one reading is indicated. The choice in this instance,

though, is not between two completely different stories, but rather between that of Deborah

and Barak (Judges 4:1-24) and the Song of Deborah (Judges 5:1-31) (CCDDS, 1976, p. 327)

—essentially two ways of recalling the same incident. In the annual cycle, that same story as

recounted in Judges 4:1-24 is chosen, and it is read on Monday of the eleventh week of

Ordinary Time—i.e. there is no choice of alternate reading (Vatican, 2010).

Perhaps an error in reading selection.

Perhaps an error in reading selection. There appears to be two errors in the biennial

cycle of readings, and both of them occur in the readings of Year 1.

• The reading for the First Sunday of Advent (Is 6:1–13, "A Vision of God in the

Temple") is also found on the Twenty-fifth Sunday of Ordinary Time.

• The reading for Monday of the First Week of Advent (Is 7:1–17, "Isaiah Reassures

King Ahaz") is also found on Wednesday of the Twenty-fifth week of Ordinary Time.

Neither Notitiæ nor any other liturgical resources to hand explain whether selecting

the same reading for the First Reading in the Office of Readings twice in the same year was

intentional or a mistake. It is the only occurrence of a reading occurring twice in one year in

the whole biennial cycle of readings for the Office of Readings. Neither reading appears to

be particularly remarkable in terms of Salvation History, so it is possible that the duplication

82 As in the Byzantine lectionary, the Common of Saints of the Liturgy of the Hours offers a choice of

readings, so that the most suitable may be read for the commemoration.
FULLY AUTOMATING THE BYZANTINE TYPIKON 80

was unintended. Obviously, today's computers would prevent such an occurrence, if it was

unintended.
A Choice of texts or paths may be indicated.

A Choice of texts or paths may be indicated. At times, several choices are indicated

in the Liturgy of the Hours. There are two possible approaches to automating these choices:

have the user choose from among them at first, or offer the choices as alternatives in the

office presented on the screen. This can also occur on Saturdays in Ordinary Time, when the

Optional Memoria of the Blessed Virgin Mary may be celebrated (Vatican, 1974, n. 240).

An example of such a situation is the (obligatory) Memoria of Saint Ignatius of

Antioch, Bishop and Martyr, 17 October. Saint Ignatius, who died AD 107 or AD 108, was

the third bishop of Antioch. He succeeded Saint Evodius, who in turn succeeded Saint Peter

the Apostle. In the Proper of Saints, the instructions for finding the correct texts for the

Liturgy of the Hours is: “De Communi unius martyris, 1517, vel pastorum: pro episcopis,

1536, præter sequentia:” (Vatican, 2010, Vol. 4, p. 1309).83 In the Proper of Saints for Saint

Ignatius, 17 October, only the following are found: the second reading (patristic) for the

Office of Readings and its responsory,84 the Benedictus antiphon for Morning Prayer, the

Magnificat Antiphon for Evening Prayer, and the Concluding Prayer to be used at all hours

of that liturgical day. Thus those parts lacking from the Proper for Saint Ignatius must be

taken either from the Common of a Single (male) Martyr or from the Common of Pastors—

and within the Common of Pastors, one must choose the option(s) for bishops, where

specified.

83 “From the Common of Martyrs: One Martyr, p. 1571, or from the Common of Pastors: for Bishops, p. 1536,

except for the following.”

84 Letter of Saint Ignatius to the Romans, Rom 4, 1-2; 6, 1-8, 3.

FULLY AUTOMATING THE BYZANTINE TYPIKON 81

Other choices are inherent in the general rubrics for the Canonical prayers

themselves. Continuing with the example of the Memorial of Saint Ignatius, 17 October, the

following options are found in the rubrics.

• For the Office of Readings, Morning Prayer, and Evening Prayer, the psalms and their

antiphons are taken from the current ferial day, unless there are antiphons or psalms

indicated in the Proper.

• If the antiphon for the Invitatory Psalm, the hymn, short reading, antiphons at the

Benedictus and the Magnificat, and the intercessions are proper, they are to be taken

from the office of the saint. Otherwise, they are taken either from the Common or

from the current ferial day (Vatican, 1974, nn. 234–240).

There are cases too where there is not a choice of text, but different texts are

appointed, for example depending on the liturgical season. An example is the Canticle from

the Office of Evening Prayer II (Vespers) on Sundays. The Canticle is usually taken from

Revelation 19:1-2,5-7 during the course of the year. However, since the Roman Rite liturgy

does not permit Alleluia during Lent, the Canticle to be used in the Office of Evening Prayer

II on Sunday evenings during Lent is taken from 1 Peter 2,21-24 (Vatican, 2010, Vol. 2, p.

900).
More complex changes.

More complex changes. Some local calendars specify changes that are not mere

replacements of feasts in the General Roman calendar, but are more complex in their

interpretation. An example of this is the Solemnity of All Saints in England and Wales. It is

normally celebrated 1 November, but in England and Wales, if 1 November falls on a

Saturday or Monday, it is moved to the nearest Sunday. If it falls or is moved to a Sunday,

the solemnity replaces the thirty-first Sunday of Ordinary Time (CBCEW, 2016). The

moving of the Solemnity of All Saints in England and Wales also has a concomitant effect
FULLY AUTOMATING THE BYZANTINE TYPIKON 82

on the Commemoration of All the Faithful Departed (All Souls), which is normally

celebrated 2 November.

The Solemnities of the Epiphany (6 January) and the Ascension (Thursday, the

fortieth day of Easter) may move to a Sunday in some dioceses or nations. This may also

occur with the Solemnity of the Most Holy Body and Blood of the Lord (Corpus Christi).

In Ireland and Australia, where Saint Patrick, 17 March, is a Solemnity as well as

Saint Joseph, 19 March, complexities can arise, if both these solemnities fall during Holy

Week. The rule to follow is explicit about the Solemnity of Saint Joseph, as the feast holds

the rank of Solemnity in the General Calendar of the Roman Rite (Vatican, 2002b, Normæ

Universales de Anno Liturgico et de Calendario, n. 56.f). Following the rules of concurrence

mentioned above suffices, although it should be noted that one applies the rules to the feasts

according to their order in the calendar (Harrington, 2008). This implies that in Australia and

Ireland in 2008, when both the Solemnity of Saint Joseph and the Solemnity of Saint Patrick

would occur in Holy Week—and neither solemnity is a day of obligation—both are moved to

a date outside of Holy Week. Saint Patrick is normally celebrated 17 March, so the rules of

concurrence are applied first to his feast, then to Saint Joseph, which is normally celebrated

19 March (cf. CCDDS, 2006, Notitiæ, 42(3–4)). Thus in 2008, the Solemnity of Saint Joseph

actually preceded the Solemnity of Saint Patrick in Australia and Ireland: Saint Patrick was

celebrated 15 March 2008; Saint Joseph was celebrated 14 March 2008 (Harrington, 2008).

There is only one possible concurrence of obligatory memorias. The authority to

follow in this case is the Notificatio Prot. n. 2671/98/L (Medina Estévez, 1998; CCDDS,

1996).
Mass and Liturgy of the Hours celebrate same commemoration.

Mass and Liturgy of the Hours celebrate same commemoration. Generally, when

determining the readings and texts for both the Mass and the Liturgy of the Hours, the same
FULLY AUTOMATING THE BYZANTINE TYPIKON 83

feast or commemoration determines the choice of texts in both cases. For example, the

solemnity of St Joseph, Spouse of the Virgin Mary, is celebrated 19 March. The readings and

prayers of the Mass are of the Solemnity of Saint Joseph; likewise those of the Liturgy of the

Hours.

There is however one commemoration, when the rubrics for the Mass and the Liturgy

of the Hours may indicate a different celebration: that day being when the Commemoration

of All the Faithful Departed (All Souls Day), 2 November, falls on a Sunday. The missal has

the following rubric when this commemoration falls on a Sunday: “Quando dies 2 novembris

incidit in dominicam, Missa fit de Commemoratione omnium fidelium defunctorum”

(Vatican, 2002a, p. 514).85 However, the Liturgy of the Hours has the following to say:

Quando dies 2 novembris in dominica occurrit, etsi Missa fit de

Commemoratione omnium fidelium defunctorum, celebratur Officium de

dominica; Officium autem defunctorum omittitur. Attamen hac die fieri potest

celebratio cum populi participatione Laudum matutinarum et Vesperarum de

defunctis (Vatican, 2010, Vol. 4, p. 1350).86

Details of the automation.

Details of the automation. Similarly to the Byzantine calendar, the first part of the

automation verifies input and creates global variables (e.g. Easter) that are required in many

subsequent calculations. Two dates required, though, are specific to the Roman Rite: the first

Sunday of Advent—the fourth Sunday before Christmas; and the first Sunday of Ordinary

Time—a date, although always suppressed by a feast of greater solemnity, which marks the
85 “Even when 2 November falls on a Sunday, the Mass celebrated is that of the Commemoration of All the

Faithful Departed.”

86 “When 2 November is a Sunday, even though Mass may be of the Commemoration of All Souls, the Office

celebrated is that of the Sunday, and the Office for the Dead is omitted. However, Morning Prayer and

Evening Prayer for the Dead, in which the people participate, may be celebrated.”
FULLY AUTOMATING THE BYZANTINE TYPIKON 84

end of the Nativity–Epiphany season and the beginning of the period of Ordinary Time

before Lent. Both these dates can be calculated, but they are fundamental in calculating

many other dates.

The potential issues of concurrence or of differing degrees of solemnity between the

General Roman calendar and local calendars is managed in the automation by creating a

table of changes to be applied to the General Roman calendar in order to create a complete

local calendar.

The next phase of automation has a series of rules that fire in descending order of

solemnity for each day of the year to create the celebration for that day.

No further complexity exists in the processing of rules for the Roman Rite.

In Conclusion: Automating the Roman Rite is Relatively Simple

The revision of 1970 greatly simplified the liturgical complexity, and thus automating

the Roman Rite liturgy is a much simper exercise than is automating the Byzantine liturgy.

Apart from those complexities of the calendar mentioned above, the simplicity of the Roman

Rite liturgical calendar is such that most clergy and lay people can determine the correct

prayers, readings, and offices unaided and with confidence.

The complexities are few. The only possible confusion comes from the options

available. For an individual praying the Liturgy of the Hours, as long as one of the valid

options is followed, that person is still praying with one accord and in one voice with the

Church (Romans 15:5–6; Vatican, 1974, n. 24). It has become the general practice in

monasteries, convents, and churches where the Liturgy of the Hours is prayed in common, to

announce which option will be chosen from those allowed by the rubrics. This allows all

those at prayer to follow along in their books or the electronic versions (cf. instructions near

top of page on Falkner, 2015).

FULLY AUTOMATING THE BYZANTINE TYPIKON 85

Chapter 9: Presentation of the Ordo and other End Products

Standards for web pages

The standard used to present web pages in the earlier parts of the research was

XHTML 1.0;87 specifically the Strict Document Type Definition (DTD).88 The standard was

first released in 2000 and later revised in 2002. XHTML is a reformulation of HTML 4.0 as

XML. Using XML enforces a better quality of HTML coding and makes it possible to

transform the data easily using style sheets (XSL), for example. Enforcing the Strict DTD

gives more confidence that the various browsers and e-mail clients will present the web page

as planned; there is little scope for interpretation of intentions, as must occur with poorly

crafted HTML (Raggett, Le Hors, & Jacobs, 1999, h-B.1).

The standard for HTML5 was released 28 October 2014.89 The release of this

standard has allowed later prototypes and artefacts of this research to be encoded using this

most recent standard. Presenting web pages in HTML5 ensures the widest compatibility with

current browsers and devices. The sample web app that we have published on GitHub for

calculating the date of Easter according to the Julian, Revised Julian, and Gregorian

calendars (“CatholicLiturgicalCalendar”) has been coded in HTML5. 90

Standards Lacking or Immature

There exist no standard formats for output of liturgical documents today. A proposal

for a liturgical mark-up language,91 LitML, was proposed in July 1999 (v. Kershaw, 1999),

87 https://www.w3.org/TR/xhtml1/

88 https://www.w3.org/TR/xhtml1/#a_dtd_XHTML-1.0-Strict

89 https://www.w3.org/TR/html5/

90 https://github.com/EWliturgy/CatholicLiturgicalCalendar.git

91 A mark-up language is a system for annotating text—often for presentation—in such a way that the mark-up

can be easily distinguished from that text. Examples of mark-up languages are: HTML (HyperText Mark-up
FULLY AUTOMATING THE BYZANTINE TYPIKON 86

but since then, there appears to have been no further development. The stated goal of LitML

—which satisfies only one of our requirements—is to be a mark-up language for liturgical

texts. However, this goal may no longer be relevant since the maturing of the Text Encoding

Initiative or TEI.92 To be clear, standards for the following are required for automating

Byzantine Liturgy:

• the texts or documents output from the automation process (Ordo, calendar,

Apostolos, pew books, other liturgical texts)—the latter examples are the goal of

LitML.

• data about fixed, movable, and variable feasts and other components of Byzantine

liturgy required to describe them fully for automation. This is the information found

for example in the Menaia, the Triodion, and the Pentecostarion.

• data about the liturgical day that result from the automation process.

Text Encoding Initiative (TEI)

The Text Encoding Initiative (TEI) is a consortium that develops and maintains a

standard for the representation of texts in digital form. The TEI standard is expressed in

Guidelines, the current version of which is P5.93 One of the features of TEI is that if there are

any tags missing for the marking up of a text, the TEI schema may be extended or

“customised”. For this research, very few customisations were required, however a

customised schema was created for liturgical texts so that their content can be reproduced

with high fidelity to the printed liturgical books. The liturgical schema created for this

research in TEI can be found in Appendix M. Liturgical texts produced by this research—

Lanugage) and XML (Extensible Mark-up Language).

92 http://www.tei-c.org/index.xml

93 http://www.tei-c.org/Guidelines/P5/
FULLY AUTOMATING THE BYZANTINE TYPIKON 87

and encoded in TEI (using the liturgical customisation)—have been validated against the TEI

schema and wholly conform to it.94 The books encoded by this extension to the TEI schema

are thus TEI-conformant (cf. TEI Consortium, 2015b). An example of the first part of a

Byzantine Psalter created by encoding the text into TEI can be seen in Figure 8 and the TEI

code and an HTML transformation of it can be found in Appendix R.

The customised schema creates one new tag, “psalm”, which acts similarly to the TEI

standard paragraph element “p”.95 This tag was created so that special formatting may be

applied to psalm texts, which formats would not necessarily apply to other texts. Alternate

names were added to the TEI schema for four current TEI tags. For example, the TEI tag

“stage”, used to show stage directions, was given the alternate name of “rubric”—as this is

the term used within liturgical texts for a similar function.

TEI is usually used to encode current texts or manuscripts so that the content and its

presentation or appearance may be recorded or reproduced. It may, however, also be used to

encode works that have not yet been published. The liturgical texts marked up in TEI may

then be transformed from machine-readable text (i.e. the TEI XML) into other formats better

suited to human readers. Simple transformations used in this research include creating word-

processing documents in ODF96 and electronic books in the EPUB format. The word-

processing format used in this research is the Open Document Format standard

94 Validation is a means of ensuring that a document (e.g. in XML) conforms to the standard. This makes it

more likely that all client applications will be able to parse the document correctly.

95 The additional element was not strictly necessary. Similar functionality could have been provided by

specifying a use of the @rend attribute of, for example, the p (paragraph) element.

96 Open Document Format for Office Applications.

FULLY AUTOMATING THE BYZANTINE TYPIKON 88

(ISO 26300).97 This standard document format easily converts to other formats such as

Microsoft Word or desktop publishing formats.

Standard for Feasts and Liturgical Days

While a standard for liturgical texts is required for producing liturgical texts from

databases, or for encoding a facsimile of a liturgical book or manuscript with high fidelity, a

standard for describing feasts or a liturgical day is also required. A selection of some of the

main items of information required to be maintained for each feast or commemoration may

be found in Table 4. There is, as yet, no standard to describe or encode such data.

Fortuitously, there is, however, a long-standing and widely supported set of standards to

describe days or events in a calendar, and which may be used to describe a liturgical day.

These standards are based around the iCalendar standard.

The iCalendar and similar standards.

The iCalendar and similar standards. The iCalendar standard is defined by the

Internet Engineering Task Force (IETF) in RFC 5545, “Internet Calendaring and Scheduling

Core Object Specification (iCalendar),” last updated September 2009.98 The format of an

iCalendar file is described in the aforementioned standard. These files usually have an

extension of “.ics”. A related standard, and one more useful to this research is the xCal

standard—which is simply the XML-compliant representation of the iCalendar data. It too is

defined by the IETF, in RFC 6321, “xCal: The XML Format for iCalendar”. As mentioned

earlier, XML is a useful format, as it may be transformed easily into other presentation

formats. The hCalendar standard should also be mentioned here. 99 It is a micro-format

97 http://docs.oasis-open.org/office/v1.1/OS/OpenDocument-v1.1-html/OpenDocument-v1.1.html

98 The iCalendar standard may be found here: http://tools.ietf.org/html/rfc5545. RFC 5545 supersedes

RFC 2445, which is an earlier definition of iCalendar.

99 http://microformats.org/wiki/hcalendar
FULLY AUTOMATING THE BYZANTINE TYPIKON 89

standard used to display a semantic XHTML representation of iCalendar information on a

web page (v. Figure 7).

The iCalendar standard (and thus also xCal and hCalendar) allows for additional

elements that have not already been defined as part of the standard calendar event. These

may be registered, so that anyone may use them, or they may be created as miscellaneous,

non-standard properties (see RFC 5545, section 3.8.8.2). The latter may be ignored by

computer programs and user agents that do not understand them, but interpreted by those

programs that do. This research employs these non-standard properties to extend the

iCalendar information so that it can support a liturgical day. If these additional non-standard

properties are found to be useful, they may be registered and thus be made more generally

available. Similar to the information contained in Table 7, Table 8 shows a subset of the

codes required to provide the information pertinent to a Byzantine liturgical day; information

that was not already provided in the standard iCalendar properties. As an example, a day (1

January 2015) from the Ordo for the Byzantine Divine Liturgy is shown as an iCalendar

event in Appendix N, and reformulated as an xCal event in Appendix O. An example

showing the first part of a web page displaying a Byzantine liturgical calendar for that year

(2015) encoded in XHTML—including the hCalendar code— can be seen in Appendix P; the

activated hCalendar events for this web page can be seen in Figure 7.

There are, of course, additional codes required beyond those listed in Table 8,

examples of which are the references—as opposed to the text—of the readings and the

Stichera of Vespers and Orthros. Additionally, alternate translations in other languages may

be provided. These translations can be provided using the Language parameter.

FULLY AUTOMATING THE BYZANTINE TYPIKON 90

Liturgical Data Standard

Of the three standards required specifically for this research (cf. p. 85), the only

standard that is wholly missing is that required to describe raw liturgical data (as found in

e.g. the Menaia). The development of that standard, which would greatly facilitate the

storage and interchange of liturgical data—and indeed support a generalisation of the

automation processes to support any Typikon—is not within the scope of this research.

Automation Output No. 1: Daily Typikon

In Table 9, can be found a sample page from the Daily Ordo for Sunday, 25

September 2011, resulting from this research work. Note that those parts of the Divine

Liturgy, for which we chant the usual texts, do not appear in the table. The table is thus

largely a table of exceptions.

The data in this table is output in the iCalendar format, using the extensions described

above in Table 8, which describe data specific to a Byzantine liturgical day. The iCalendar

file is transformed into an xCal file (i.e. in XML format). This latter XML file may then be

transformed in turn into a simple web page (XHTML, which might also contain hCalendar

information such as that shown in Figure 7), a word-processing document (ODF), and an e-

book (electronic book in EPUB format). The iCalendar and hCalendar formats allow this

information to be input into an electronic calendar such as Microsoft Outlook, Hotmail,

Google Calendar, or the calendar of a smart phone or tablet such as the Apple iPhone or an

Android device. Yearly electronic calendars in iCalendar format have been produced and

used by subscribers for several years as part of this research in each of the six languages used

in the research.

A variation of this daily Typikon is also available, where the texts of the Troparia,

readings, etc., are included, to facilitate liturgical celebration—especially when travelling.

FULLY AUTOMATING THE BYZANTINE TYPIKON 91

Figure 2 is an example of how the Daily Typikon or Ordo might appear on a smart

phone or mobile device. This example shows reduced information—i.e. it does not contain

information on the Troparia, Kontakia, Stichera, etc.

Typikon on social media.

Typikon on social media. There were already several appropriate accounts on

Facebook, which might be used to post information from the Typikon—e.g. for Sundays and

major feasts. Initially, manual posts were trialled. Later a prototype was developed to

automate the posting of information—in this case, an update from the daily Ordo or Typikon

—to several of these Facebook accounts. After surveying those following the Facebook

accounts or pages, it was determined that this was not the appropriate medium for

information from a Typikon. Most users reported that they sought more social, light content

on Facebook, and that they did not use it regularly. Irregular use meant that information from

a Typikon might be missed. Also, unfortunately, the Application Programming Interface

(API) for Facebook changed several times during the period of this research, requiring

dedicated time to maintaining the input into Facebook. For these two reasons, the effort was

abandoned.

A Twitter account, @melkite_en, was created for this research; the suffix denoting

that content for this account would only be in English.100 Feedback gathered from those, who

follow the account showed that they again would prefer something less regular than an

update from the Typikon for the year concerned. Irregular, pithy items of relevant news or

spirituality were requested, rather than regular daily or weekly posts with liturgical

information.

100 https://twitter.com/melkite_en
FULLY AUTOMATING THE BYZANTINE TYPIKON 92

Notification of the dates and times for services during the Great Fast, the liturgical

programme of Great and Holy Week and Easter, and special events at a particular church

appear to be the most useful items on these accounts.

Social media has not proven to be a useful medium for information from the Typikon.
More detailed Typikon includes readings and variable texts.

More detailed Typikon includes readings and variable texts. As well as the daily

Typikon, two other daily outputs have been created. An RSS feed101 publishes all the

readings of the day (Divine Liturgy and Canonical Hours) as well as those parts of the Divine

Liturgy—and some parts of the Canonical Hours—that vary. The information also includes

general liturgical information about the day (Tone of the Octoechos, Synaxarion, weeks after

Pentecost, etc.) as well as indications on fasting and abstinence for that liturgical day. One

may also subscribe to a daily e-mail of the same information as is found in the RSS feed.

Both the RSS feed and the e-mail are available in the six languages used in this research

(Arabic, English, French, Indonesian, Portuguese, Spanish).

An RSS feed uses standard formats to publish news or other frequently changing

information. One may subscribe to an RSS feed or channel and so be notified of any updates

to the information. For this research, the latest, stable format of RSS, RSS 2.0, was

implemented (Winer, 2003). An XSL stylesheet 102 has been attached to the feed so that it

may be presented in a more readable, user-friendly fashion.

The e-mail is sent out in two formats (within the one e-mail) by the list server (a

server servicing an electronic mailing list). The e-mail is sent using the MIME standard.

MIME, or Multi-purpose Internet Mail Extensions, extends e-mail support to multiple

101 http://cyber.law.harvard.edu/rss/rss.html

102 https://www.w3.org/Style/XSL/
FULLY AUTOMATING THE BYZANTINE TYPIKON 93

message bodies, attachments of images and videos, etc. It is defined in RFC 2045,103

RFC 2184, RFC 2231, RFC 5335, and RFC 6532. Using MIME allowed the same content to

be sent out in both a rich XHTML 1.0 format and in plain text. In this way, both modern and

older e-mail readers are supported.

The electronic mailing list is also used to distribute iCalendar files—to be imported

into subscribers electronic calendar of choice—and printable calendars, as described below.

Automation Output No. 2: Calendar

As well as the calendar presented on a web page (cf. pp. 88f; Figure 7), a liturgical

calendar may be produced in a simple wall calendar format (e.g. one month per page)—again

from the basic data formats discussed earlier. Such a format is intended to be printed and

displayed, or read on a large screen. An example for the month of June 2016 can be found in

Figure 1. For the purposes of the prototype, wall calendars have been produced in A0 (the

entire year on a single A0 page), A3 (one month per page, larger format than A4), and A4

(one month per page) formats.104

This calendar does not provide as much information as the Daily Typikon, but the

following items of information are present:

• date and day of week;

• name of feast;

• class of feast;

• Eothinon Gospel, where relevant;

103 https://tools.ietf.org/html/rfc2045

104 International Standard, ISO 216, specifies the following sizes for these pages: A0 = 841 mm × 1189 mm or

33.1 in × 46.8 in; A3 = 297 mm × 420 mm or 11.7 in × 16.5 in; and A4 = 210 mm × 297 mm or 8.3 in ×

11.7 in.
FULLY AUTOMATING THE BYZANTINE TYPIKON 94

• Epistle and Gospel reading of the day;

• Octoechos Tone of the week; and

• fasting and abstinence instructions, where relevant.

The example shown in Figure 1 (A4 format) also includes the name of major and

minor feasts (i.e. those of classes 1, 2, 3, and 4) in Arabic as well as in English. This

simplified bilingual format for the calendar has proven to be very useful for both clergy and

laity.

In Figure 5 can be seen the first page of the prototype web application for creating a

Byzantine liturgical calendar. The user must input the two fundamental items required for the

computation: the year of interest and the Easter Dating Method (i.e. which calendar to use

when calculating the date of Easter) Additionally, two other items of information are

required purely for presentation purposes: the language and the style of fasting.

Finally, a copy of the prototype used to prove the automation of the Roman Rite

calendar has been made available as a publicly accessible repository in GitHub, 105 under the

name “CatholicLiturgicalCalendar”. 106 The earlier prototype published on GitHub used the

ZeroMQ message-queuing application. The most recently published version—and all current

prototypes—use the php-clips plug-in for PHP and so communicate directly to the CLIPS

rules engine. This prototype produces a year of monthly calendars on a web page, similar to

the Byzantine calendar shown in Figure 1.

105 https://github.com/

106 https://github.com/EWliturgy/CatholicLiturgicalCalendar.git
FULLY AUTOMATING THE BYZANTINE TYPIKON 95

Automation Output No. 3: Liturgical Texts

The Apostolos, Evangelion, and Liturgicon that were produced for the automation are

available as a document (ODF), PDF for printing, or an e-book in EPUB format. So too is the

basic text for the Divine Liturgy.

The EPUB format—and indeed other e-book formats—has proven especially useful

for the younger faithful, to assist them during the Divine Liturgy, so they might follow the

texts, prayers, and readings in their own language (which may not be the language of the

liturgy). It has also been found convenient, for those who use it in prayerful reflection of a

Sunday or feast.
FULLY AUTOMATING THE BYZANTINE TYPIKON 96

Chapter 10: Issues Arising in Automating the Data

Calculations for the Calendars

As explained elsewhere, the data information for each of the feasts calculated by the

prototype is stored as a Chronological Julian Day Number (CJDN). The Julian Day (JD)—

used in astronomical calculations—is defined as having the value zero at noon Greenwich

Mean Time, Monday, 1 January 4713 BC (or the year -4712) according to the proleptic

Julian calendar (Dershowitz & Reingold, 2008, p. 16). The CJDN differs from the JD in two

factors: it begins as the beginning of the day—i.e. at 0000 rather than 1200—and it is

measured according to the local time zone. Thus CJDN = JD + 0.5 + TZ (Tøndering, 2011b).

The system now calculates the date of both the fixed and movable feasts and stores

this as a CJDN. That date, as a CJDN, is then interpreted by means of calculations when it is

expressed on the resultant calendar as a Julian, Revised Julian, or Gregorian date. The

calculations for both the conversion of dates into a CJDN and the expressing of a CJDN

according to a specific calendar can be found in Strous (2014), i.a.

The date on a calendar, however, is not the only function of a calendar to concern us.

What is a Sunday feast on one calendar must also be a Sunday feast on all the others. For

example, the commemoration of the Fathers of the First Six Ecumenical Councils falls on the

Sunday between 13 July and 19 July according to the Gregorian calendar. One must not only

convert the date of the commemoration, but must ensure that the result falls on the same day

of the week. In 2016, this commemoration falls 4 July according to the Julian calendar and

17 July according to both the Revised Julian and Gregorian calendars. The date of 4 July is

not a Sunday in the Revised Julian and Gregorian calendars, so care must be taken to

represent correctly the Julian calendar, which is now not just misaligned by a number of days

(13 days in 2016), but neither do the days of the week align with those of the same date on
FULLY AUTOMATING THE BYZANTINE TYPIKON 97

the other calendars. This latter part has required considerable development in the expert

system, and relies on calculations of the day of the week by Tøndering (2014). These

calculations have been tested to be accurate from AD 326 (the first Easter after the Council

of Nicæa) to AD 4099 (the practical end of the current definition of the Gregorian calendar).

Cycles in Byzantine Liturgy

There are several cycles found within Byzantine liturgy:

• Fixed feasts. This cycle has a feast or commemoration for each day of the

calendar year. This cycle is sometimes referred to as the sanctoral cycle.

• Movable feasts. The date for these feasts depends on the date of Easter and

therefore varies according to the date of Easter.

• Eight Tones or Octoechos. This eight-step cycle also depends on Easter. It

begins on Thomas Sunday—the Sunday after Easter—on Tone 1. Each

successive Sunday's Tone increases until Tone 8, after which point the cycle

repeats—and continues to repeat until the beginning of the following Great

Fast (Laham, 2009, p. 101).

• Eothinon Gospel. The Eothinon cycle also depends on Easter. This cycle

consists of eleven steps and begins on the Sunday of All Saints, the Sunday

after Pentecost, and continues in a cycle until Palm Sunday of the following

year (Couturier, 1912–1930, Vol. 2, p. 16).

• Weekdays. On each day of the week, a dominant theme is evident; the prayers

and Troparia grouping around this theme. Additionally, on Wednesdays and

Fridays a Stavrotheotokion is appointed, rather than the usual Theotokion.

There is one last cycle that is found mentioned within the liturgical books of the

Byzantine Rite, to wit the Indiction Cycle. The Indiction is a fifteen-year cycle with its
FULLY AUTOMATING THE BYZANTINE TYPIKON 98

beginnings in the fiscal practices of the Roman empire. Major taxes and duties were levied at

the start of the Indiction (1 September of the first year of the cycle) and annually renewed

each 1 September of the following fourteen years (Parry, Melling, et al., 2001, p. 256). The

Byzantine Church inherited this cycle for its financial and charitable administration. The

only effect of the Indiction on Byzantine liturgy is its mention at the beginning of the Church

year (1 September). The fourth year of the current Indiction cycle begins 1 September 2011;

the ninth year of the cycle begins 1 September 2016. The current Indiction cycle itself began

1 September 2008.

Issues of floating-point precision.

Date and calendar calculations using Tcl, JavaScript, and Python have been tested

and proven accurate up to the fifth millennium. 107 To be precise, all scripts were tested by

calculating the date of Easter from AD 326 (the first Easter after the Council of Nicæa

defined the calculations for the date of Easter) to AD 4099 (the practical end of the current

definition of the Gregorian calendar) according to the three calendars used in this research.

An additional test where the day of the week was calculated for each day of each year from

AD 326 to AD 4099 on each of the three calendars.

By the year AD 4100, the Gregorian calendar will require an adjustment of one day

so that Easter still falls as described by the Council of Nicæa (GM Arts, 2010a). A possible

solution for this has been suggested by John Herschel the astronomer (died 1871): the four-

millennium rule, where one leap day is dropped from the calendar even 4,000 years (cited in

Tøndering, 2011a). The accuracy of the Gregorian calendar modified to include four-

millennium rule is compared to the other calendars in this study in Table 3, as mentioned

107 The tools may be accurate beyond the fifth millennium. It is merely that we have not tested beyond it.
FULLY AUTOMATING THE BYZANTINE TYPIKON 99

earlier. It should be noted here that the Gregorian calendar modified with the four-

millennium rule is still not as accurate as the Revised Julian or Milanković calendar.

CLIPS (v. 6.24) and PHP (v. 5.5.9 built 28 October 2015) appear to suffer from

problems with floating-point precision.108 This occurred when using encoded formulæ from

Oudin, Strous, and Mallen for dates several centuries or millennia hence. However, when

using the mathematically simpler formula of O'Beirne (the corrected formula of Gauss), both

CLIPS and PHP proved accurate for all the dates tested (Stewart, 2001).

The anomalies that appeared with CLIPS while using the Mallen formula only

appeared with dates within the Gregorian calendar. Floating-point precision—along with

rounding errors and overflow conditions—can be a function of the hardware used to compute

the calculations or the implementation of the software (cf. Bojinov, 2008).

PHP has also shown inaccuracies—all only in calculating Easter according to the

Gregorian calendar and using the Mallen and Strous formulæ.

Neither of these languages is usually used for complex mathematical calculations,

and in fact they both recommend against such use (cf. Giarratano, 2015, pp. 61–62). The

difficulties encountered in the research show that careful testing of a large range of data must

be performed, otherwise these anomalies will not be found. Mathematically—and

computationally—simpler formulæ offer fewer occasions for encountering the problems of

floating-point precision, rounding errors, and overflow.

For these reasons, the Easter calculations for CLIPS and PHP were recoded to use the

mathematically simpler formula of O'Beirne.

108 For further information on the issue of floating-point precision, see: http://floating-point-gui.de/
FULLY AUTOMATING THE BYZANTINE TYPIKON 100

Today, standards have been defined for the computation of floating-point arithmetic:

IEEE 754-2008, in August 2008, and ISO/IEC/IEEE 60559:2011, which is identical to the

former.

Degree of Solemnity of the Feasts

Feasts in the Byzantine calendar are distinguished by their solemnity: major feasts

and minor feasts. These two categories are farther broken down into classes of feasts as

follows (Couturier, Vol. 1, pp. 121–123).

• Major feasts

◦ First class feasts are Feasts of Our Lord, which suppress any other feast falling on

the same day, including a Sunday. Examples of first class feasts are the Nativity

of Christ (i.e. Christmas), 25 December, and the Theophany (or Epiphany), 6

January.

◦ Second class feasts are Feasts of the Lord or of Our Lady, which are the same in

their effect on the liturgy as first class feasts, except Sundays have precedence

over these second class feasts. Examples of second class feasts are the

Annunciation, 25 March, and the Hypapante (or the Presentation of Our Lord at

the Temple), 2 February.

◦ Third class feasts comprise those feasts, which have a complete office or

Akolouthia in the Proper of Saints in the Menaia. Most have an Eothinon Gospel

at Matins—left over from an earlier vigil or agrypnia. Examples of third class

feasts are Saint Anthony the Great, 17 January, and Saint George the Triumphant,

23 April.
FULLY AUTOMATING THE BYZANTINE TYPIKON 101

• Minor feasts

◦ Fourth class feasts recall less important events or saints. They have a Great

Doxology at Lauds. Examples of fourth class feasts are Saint Cyril of Alexandria,

9 June, and Saint Matthew Apostle and Evangelist, 16 November.

◦ Fifth class feasts are those feasts with the least solemnity. They only have part of

the office or Akolouthia that is proper. Examples of fifth class feasts are Saint

Ephrem the Syrian, 28 January, and Saint Leo Pope of Rome, 18 February.

The solemnity of feasts is not always as clear as it may appear from their classes.

There are variations within the fourth and fifth classes, and sometimes the third classes. It is

especially in these cases of variation where the book of the Typikon is most useful. In our

automation, we first create general rules that should support most feasts, and then create

specific rules for those feasts, whose service cannot be generalised.

The feast of the Annunciation, 25 March, can require extraordinarily complex

liturgical planning. It is a class two feast and as such, if it occurs on a weekday during the

Great Fast, it is celebrated with a Liturgy of Saint John Chrysostom—even on an otherwise

aliturgical day. If, though, the Annunciation were to fall between Great and Holy Thursday

and the Tuesday of New (i.e. Easter) Week, quite complex convolutions arise, the realisation

of which may vary between patriarchates—and within patriarchates, between monasteries

(Couturier, Vol. 3, pp. 397–399; Riga, 1994, pp. 586–596; Dositheos, 2010, pp. 250–251;

Papagianni, 2006, pp. 428–433).109 It is for these reasons that this feast holds the dubious

honour of the longest entry in the Typikon.

109 In 2016, where Great and Holy Friday falls on 25 March, the Patriarch of Antioch decreed that the feast of

the Annunciation be transferred to 29 March, Tuesday of New Week.

FULLY AUTOMATING THE BYZANTINE TYPIKON 102

The Two Categories of Feasts are Incomplete

Movable feasts are those feasts, whose dates depend on the date of Easter. They are

termed “movable” because the date of Easter moves—i.e., it is not celebrated on the same

date each year—and these movable feasts appear to move from one date to another as the

years progress.

Fixed feasts are those feasts that appear on the same date each calendar year. For

example, on 21 May each year, the feast of the Holy and Glorious Sovereigns, the Equals of

the Apostles, Constantine and Helena is celebrated. The date of this feast does not change.

Byzantine liturgical studies speak of these two categories only. Perhaps this is

because the fixed feasts are found in one collection of books, the Menaia, and because the

other feasts, the movable feasts, depend on the date of Easter (and are found in the Triodion

and the Pentecostarion). They thus make two easily comprehensible categories, and all feasts

and leave-takings are found mentioned in the Menaia, the Triodion, or the Pentecostarion.

Automation of the Typikon requires the creation of a third category of feasts, however,

which we shall term Variable Feasts. These feasts usually appear in the Menaia, or are found

in the Apostolos or the Evangelion. One must take the variability of their dates into account,

when automating the Byzantine liturgical calendar. In general, these feasts are classed among

the fixed feasts, but in truth their dates of celebration vary. Examples of these variable feasts

are the following:

• Sunday of the Fathers of the first six Ecumenical Councils—celebrated on the

Sunday, which falls between 13 and 19 July.

• Sunday of the Holy Ancestors of Christ—celebrated on the Sunday, which falls

between 11 and 17 December.

FULLY AUTOMATING THE BYZANTINE TYPIKON 103

• Paramony of the Theophany, which falls on the eve of the Theophany (i.e., on 5

January), unless that day is a Saturday or Sunday.

In order to automate the Typikon, therefore, this third category of feasts is required,

so that the calculations for the dates of these feasts may be accurately made, and so added to

the calendar. Some of these variable feasts lend only their name to the liturgical day110,

others define the Gospel lection of the day, still others affect other variable parts of the

liturgy, e.g. the Troparia.

The dates of the Leave-takings of certain feasts also vary, for example the Leave-

taking of the Hypapante (or the Presentation of Our Lord in the Temple), which occurs

somewhere between 3 February and 9 February, depending on certain factors. The actual

feast occurs 2 February, and is fixed. The dates for these leave-takings are most easily

handled, by placing them within the newly created category of variable feasts. During this

research, it has been determined that forty such variable feasts are required, in order to

automate the Typikon. These feasts, leave-takings, etc. may be found in Table 4.

Name of the Day or Feast

Simple days.

Simple days. In order to refer to a given liturgical day, it must have a name. One

could merely use the date as the name, for example 25 April 2011, but to list this feast on a

calendar, church bulletin, or otherwise refer to the potentially complex choices of prayers

and readings dictated by the Typikon for this particular day, a name for the feast or the day is

preferable. For much of the year, this task is not complex. For week days and Saturdays

outside of the Triodion and Pentecostarion—and outside any preparation or service periods,

the Menaion for the month holds the name of the feast, and thus the name of our liturgical

day. Continuing our example date of 25 April, in the Menaion for April one finds: ‫تذكار‬

110 That is, they have no other affect on the liturgy.

FULLY AUTOMATING THE BYZANTINE TYPIKON 104

‫القديس الرسول مرقس اإلنجيلي‬111 (Patriarchal Liturgical Commission, Vol. 3, p. 1420) or

from the Greek Menaion of April: “Μνήμη τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ Ἁγίου Ἀποστόλου καὶ Εὐαγγελιστοῦ γίου Ἀποστόλου καὶ Εὐαγγελιστοῦ ποστόλου και s Εὐαγγέλιον κατὰ Ματθαῖον αγγελιστοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ

Μάρκου” (Dositheos, 2009, and Schefe, 2011)—both, of course, naming 25 April as the

Memorial of the Holy Apostle and Evangelist Mark.

Sundays add an additional layer of complexity. The normal Sundays of the year are

usually named for their place in the cycle of Gospels after Pentecost (from the Gospel of St

Matthew) or after the feast of the Exaltation of the Holy and Life-giving Cross112 (from the

Gospel of St Luke). For examples, see: the yearly Typikon (really: Ordo) of the Ecumenical

Patriarchate, i.a., 16 January 2011 at http://www.ec-patr.org/gr/typikon/2011/2011-01-

16.htm. Here, one sees that this Sunday is called: “Κυριακή: ΙΒ΄ ΛΟΥΚΑ (τῶν Χριστουγέννων καὶ τῶν Φώτων , ν Δέκα

Λεπρῶν Χριστουγέννων καὶ τῶν Φώτων , ν)”113. The Greek Orthodox Archdiocese of America also uses the Gospel as the

naming point for this Sunday “Twelfth Sunday of St Luke”.

It should be noted that the Antiochian Orthodox Church both in Syria and in the USA

refer to the Gospel of a Sunday by the number of Sundays after Pentecost only, even after the

feast of the Exaltation of the Holy and Life-giving Cross (cf. Greek Orthodox Archdiocese of

Aleppo, 2011b). For example, the Antiochian Orthodox Church calls 16 January 2011 the

twenty-ninth Sunday after Pentecost, although this is the twelfth Sunday after Holy Cross.

Using the number of weeks after Pentecost to name a Sunday is not always accurate for

Gospels after 14 September—that is the title does not always match the counted number of

weeks—and this date, 16 January 2011, actually represents the thirty-fourth Sunday after the

Pentecost of 2010.114 The Evangelion gives both names to the Gospel lection: Luke 17:12-19

111 “Memorial of the Holy Apostle Mark the Evangelist”.

112 Shortened in references to “after Holy Cross”.

113 That is, “the Twelfth Sunday of Saint Luke ([the Gospel pericope of] the Ten Lepers”.
114 Naming a Sunday by the number of Sundays after Holy Cross is likewise not accurate numerically.
FULLY AUTOMATING THE BYZANTINE TYPIKON 105

is called the “Twenty-ninth Sunday after Pentecost (Twelfth Sunday after Holy Cross)”. The

Melkite Church and the Ecumenical Patriarchate (and the Greek Orthodox) both use the

cycle of Luke, i.e., the number of Sundays after Holy Cross, as the identifier for that

particular Sunday; the Antiochian Orthodox merely uses the first part of the fuller name.
Sunday of the Canaanite woman.

Sunday of the Canaanite woman. Sundays of the cycle of Luke do not all appear in

sequence. There are several rules within the Evangelion, which essentially allow certain

Gospels to operate as journey markers. Even though the cycle depends on the movable date

of Easter, some Gospels are designated to be read at fixed points of the year.

The seventeenth Gospel of St Matthew (Matthew 15:21-28), the story of the

Canaanite woman, is one such journey marker. It is only read according to the normal

numerical order—i.e., after the sixteenth Gospel of St Matthew—when Easter falls on

22 March. Should Easter fall between 15 April and 25 April, it is read on the Sunday

preceding the Triodion period, as it was in 2011—i.e., 6 February 2011; Easter falling 24

April 2011 (Couturier, 1912–1930, Vol. 1, Appendix, p. 8).

Concurrence brings complexities.

Concurrence brings complexities. What does one call a Sunday, though, when a

major feast falls on that day?115 For feasts of the first class—i.e., feasts of Our Lord and

Saviour—the answer is simple: such feasts supersede even Sundays in importance, so the day

is merely named after the first-class feast.

Feasts of the second class are similar to those of the first class, except that they do not

supersede Sundays. However, while not superseding a Sunday, it would most likely give its

name to the liturgical day. For example, the feast of the Dormition of the Theotokos, 15

August, would give its name to the liturgical day, even if it occurs on a Sunday. The name of

115 A major feast is a feast of the first, second, or third class (Cf. Couturier, 1912-1930, Vol. 1, p. 121). These

feasts exhibit the greatest changes in the daily liturgy and prayer services.
FULLY AUTOMATING THE BYZANTINE TYPIKON 106

the Sunday might follow, however. See, for example, 15 August 2010 in the calendar of the

Ecumenical Patriarchate: “Κυριακή: Η ΚΟΙΜΗΣΙΣ ΤΗΣ ΥΠΕΡΑΓΙΑΣ ΔΕΣΠΟΙΝΗΣ

ΗΜΩΝ ΘΕΟΤΟΚΟΥ ΚΑΙ ΑΕΙΠΑΡΘΕΝΟΥ ΜΑΡΙΑΣ”116 (Ecumenical Patriarchate, 2010).

Feasts of the third and fourth classes give their names to the Sunday, if they occur

outside the Triodion and Pentecostarion seasons. See, for example, 30 January 2011 in the

calendar of the Ecumenical Patriarchate: “Κυριακή: Τῶν Χριστουγέννων καὶ τῶν Φώτων , ν ἐρα Κυριακῇ: ν Ἁγίου Ἀποστόλου καὶ Εὐαγγελιστοῦ γίοις Πατέρων ἡμῶν Μεγάλων μῶν Χριστουγέννων καὶ τῶν Φώτων , ν Μεγάλων

εραρχῶν Χριστουγέννων καὶ τῶν Φώτων , ν καί Ο κουμενικῶν Χριστουγέννων καὶ τῶν Φώτων , ν Διδασκάλων, Βασιλείου τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ Μεγάλου, Γρηγορίου τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ

Θεολόγου καί Ἰωάννου τοῦ Χρυσοστόμουωάννου τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ Χρυσοστόμου”117 (Ecumenical Patriarchate, 2011).

Feasts of the fifth class lend their name, after that of the Sunday, to the liturgical day

—but only if they fall outside the seasons of the Triodion and Pentecostarion. If these feasts

fall on a Sunday within these seasons, they are suppressed. See, for example, 3 April 2011 in

the calendar of the Aleppan eparchy of the Antiochian Orthodox Church: “ ‫ من‬4 ‫األحد‬

‫ القدّيس يوحنّا السلّمي‬-‫”الصوم‬118 (Greek Orthodox Archdiocese of Aleppo, 2011a).

In automating the Typikon, the name of the liturgical day will reflect the

aforementioned findings.

Epistle and Gospel Readings

Epistle reading when major feast falls on a Sunday.

Epistle reading when major feast falls on a Sunday. If a feast is of the first class,

then the Epistle of that feast is read.

However, if a feast of the second or third class falls on a Sunday, both Epistles are

read, one after the other, according to the Typikon of St Sabbas (Couturier, 1912–1930, Vol.

116 “Sunday: The Dormition of our most holy Lady the Theotokos and ever-virgin Mary”.

117 “Sunday of the the Holy Fathers the Great Hierarchs and Ecumenical Teachers Basil the Great, Gregory the

Theologian, and John Chrysostom”.

118 “The Fourth Sunday of the Great Fast: Saint John Climakos”.
FULLY AUTOMATING THE BYZANTINE TYPIKON 107

1, Appendix, p. 5). The Typikon in use in the Patriarchate of Antioch, which conforms to the

current Typikon of Constantinople, designates, however, the reading of a single Epistle,

usually that of the feast (Couturier, 1912–1930, Vol. 1, Appendix, p. 5).

In our research, we have noted at least one difference between the various Typika in

use within the Patriarchate of Antioch. Couturier (1912–1930, Vol. 3, p. 368), Moulouk

(1896), Rizq (1911) all state that the Epistle for St Phillip (14 November) should not be read

on a Sunday. However, Arman (1986, p. 72) and Khoury (2011, p. 108) both direct that the

Epistle for St Phillip be read on a Sunday. The prototype, as explained above, follows the

Typika of Rizq and Moulouk.

Gospel reading when major feast falls on a Sunday.

Gospel reading when major feast falls on a Sunday. On days of the week, other

than a Sunday, the Gospel of a major feast is read, and the Gospel of the day is omitted.

However, on a Sunday, the Typikon of St Sabbas indicates that both Gospels should be read.

The practice of the current Typikon (i.e. that of Constantinople), however, is that only one is

read, and that is usually the Gospel of the Sunday (Couturier, 1912–1930, Vol. 1, Appendix,

p. 9).

Multiple Cases of Concurrency

An interesting case of multiple concurrency occurred in the year 2011. Easter fell 24

April 2011. The feast of St George, the Great Martyr, normally falls 23 April. However, the

Typikon states that should this feast fall within Great and Holy Week, it is to be transferred

to the Monday of New Week—i.e., the Monday immediately following Easter (cf. i.a.

Khoury, 2011, p. 323): “ ‫لو وقع عيد القديس يوم الجمعة أو السبت العظيم أو أحد الفصح‬

‫ في هذا االفتراضح تنقل خدمته إلى االثنينح الجديد ثاني الفصح‬.‫( ”المجيد‬Rizq, 1911, p. 257).119

119 That is: “If the feast of the saint should fall on Great and Holy Friday or Great and Holy Saturday or on

Easter, the feast moves to New Monday, i.e., the Monday of Easter.”
FULLY AUTOMATING THE BYZANTINE TYPIKON 108

Moving the feast of Saint George to the Monday of New Week in 2011, however,

causes an additional clash: Monday of New Week in 2011 was the Feast of Saint Mark the

Apostle and Evangelist. The current Typikon of the Melkite Church, Rizq, makes no

comment about such an occurrence. It only states: “ ‫إذاح وقع في سبة الفصح فيترك وكذا في‬

‫( ”أحد توما‬Rizq, 1911, p. 266)—i.e., it makes no statement about moving the feast. 120

However, the Typikon of Moulouk states that the feast is transferred to the Tuesday of Easter

week, if it falls on Easter Sunday or on the Monday of Easter week (Moulouk, 1896, “25

April”). The Typikon of Violakis agrees (Violakis, 1888, p. 260) as does the Arabic Typikon

of Arman (1986, p. 175) and its English translation by Arman by Khoury (2011, p. 347).121

In order to allow for the concurrence of a transferred feast (23 April) with another

feast (25 April), and this concurrence of two feasts occurring within Paschaltide—i.e., within

the season of the Pentecostarion, we must not only create rules for such concurrences, but

also define an order of precedence.

Issues of Language and Grammar

The English language has shed many of its grammatical complexities over the course

of its history. It reflects a West Germanic origin that was heavily influenced by the North

Germanic languages brought from Scandinavia. Later, it was ground under the millstone of

Norman French influence. The English language has lost grammatical gender. It barely

inflects its nouns: inflection for the plural (any case) and the genitive (or possessive) form of

the noun are all that remain of the earlier West Germanic number and case systems. English

120 That is: “If it [the feast of Saint Mark] falls during the week of Easter or on the Sunday of Saint Thomas, it

is suppressed.”

121 It is not surprising that Moulouk, Arman, and Khoury agree with Violakis, as they are all based on the

Typikon of Violakis—i.e. the current Typikon of Constantinople.

FULLY AUTOMATING THE BYZANTINE TYPIKON 109

nouns are not inflected to show that they are subjects or objects of verbs, nor that they are

under the influence of a preposition. The conjugation of verbs has also become greatly

simplified over the centuries, reaching the point where—except for the verb “to be”—only

the third person singular, present tense form is distinguishable for all verbs.122

This is not the case with many other languages. Koine Greek 123—the Greek of the

New Testament—has five cases: nominative, vocative, accusative, genitive, and dative

(Wenham, 1981, p. 9). In the Greek verb, an array of forms that differ by person (first,

second, third; singular and plural), tense (past, present, etc.), mood (indicative, optative,

etc.), voice (active, passive, middle) is to be seen, as well as verbal participles (Wenham,

1981, pp. 10-12).

In Arabic, there are only three cases for the nouns—and these are rarely

distinguishable in unmarked text (i.e., text that does not contain the vowel signs).124 There

are two features of Arabic grammar, however, that can make automation of the liturgy in

Arabic difficult: the dual number appears in nouns and in verbs; and verbal forms distinguish

gender in all but the first person (Haywood & Nahmad, 1998, pp. 33, 40, 45).
Language affects how text is stored in the database.

Language affects how text is stored in the database. Let us take the example of the

Common Troparion of Martyrs. The text in English for this Troparion, which is normally

chanted in the fourth Tone on Di, is:

122 The second person singular (thou) also differs in the present and preterite tenses. However this pronoun is

no longer current in standard English. In spoken form, it survives only in some dialects.

123 The Greek used to write the New Testament books and early liturgies was called: “ ἡμῶν Μεγάλων κοινηs διάλεκτος” or

“the common dialect”.

124 Vowels, or more properly, short vowels are not usually marked in texts other than the Koran, the Bible, and

childrens books. They are, however, often found in modern liturgical texts as an aid to the reader—

especially for the pronunciation of the less common words and Biblical names.
FULLY AUTOMATING THE BYZANTINE TYPIKON 110

Your martyr, O Lord, received the crown of immortality from you, O our

God, on account of his struggle. Armed with your strength, he has vanquished

his persecutors, and crushed the powerless arrogance of demons. Through his

supplications, O Christ God, save our souls. (Publicans Prayer Book, 2008, p.

231)

Chanting this Troparion for more than one martyr, is relatively simple in English:

change “martyr” to “martyrs”, change “his” to “their”, and the only change to a verb form

required is to change “has” to “have”. In Greek, the past tense forms differ by person, so

each occurrence of a verb must be changed, where the martyrs are the subject. Additionally,

in Arabic, because there are several occasions throughout the year, where two martyrs are

celebrated, allowance must be made for the dual form of nouns and verbs, as well as for

different plural forms. The Greek and Arabic versions of this Troparion—together with their

music in Byzantine psaltiki—can be found in Figure 3 and Figure 4 respectively.

Similar complexities arise when considering the name of a feast. Languages like

Greek and Arabic change the form of the noun, if it follows a phrase like “the

commemoration of”—i.e., the noun (name of saint or feast) is found in the genitive case.

Storing the name of the saint or the feast is no longer simple. The various potential forms

must all be stored, although in some grammatically more simple languages like English and

Indonesian, this will lead to redundancy of storage.

If English were the only language, in which one needed to automate liturgical texts,

one might store the base text once, marking up the changes that would be required, when

more than one martyr is celebrated. However, because one must take account of the dual
FULLY AUTOMATING THE BYZANTINE TYPIKON 111

number (Arabic), verbs differentiated by number (Greek, Arabic 125), verbs and pronouns

differentiated by gender (Arabic), and the declension of nouns, such a system would become

quite complex. The addition of each new language might require further changes in the

mark-up of the text, changes in the previously functioning automation and rules, and the

addition of any rules specific to that new language. For the sake of this research, each

different form of the entire Troparion, feast name, etc., will be stored in the database as a

master or template of that particular form.

Sourcing Electronic Texts and Copyright

Texts of the Bible.

Texts of the Bible. As stated, the NRSV Anglicised Edition is the translation of the

Bible chosen for readings in English. However, it has the strictest copyright permissions of

all the translations used in the prototypes and this research. The NRSV copyright statement

for use of the text is as follows.

The [New] Revised Standard Version Bible may be quoted and/or reprinted

up to and inclusive of five hundred (500) verses without express written

permission of the publisher, provided the verses quoted do not amount to a

complete book of the Bible or account for fifty percent (50%) of the total

work in which they are quoted. (NCCUSA, 1995)

This has had the effect—clarified through correspondence with the NCC USA—that

the prototype web sites, e-mails of readings, etc., may only show one day's readings at a

time. That means that the web app may not offer a choice of dates; only one day's texts may

be accessible on the web site. This, of course, has caused a subsequent difficulty of matching

the publishing and display of texts to the local liturgical need. There are subscribers of these

125 Depending on where the Arabic verb falls in relation to its subject and the sentence, in which it is found,

the form may or may not vary for number.

FULLY AUTOMATING THE BYZANTINE TYPIKON 112

readings and mobile apps from most time zones of the world. Presenting information for

those of the Byzantine Rite in New Zealand (the easternmost time zone used by subscribers)

in time for Vespers has meant that subscribers in Hawaii (the westernmost time zone used by

subscribers) may only see information for the following liturgical day according to their

relative calendar—unless, of course, they access it very early in their day. The New Zealand

time zone for the main islands of New Zealand (NZST) is twelve hours ahead of UTC (UTC

+ 12:00) and one hour farther ahead in summer. Most of the islands of Hawaii are ten hours

behind UTC (HAST = UTC – 10.00). The US state of Hawaii does not observe daylight

saving time. Copyright restrictions—mainly those of the NRSV—have meant that provision

of the Byzantine Rite liturgical information for free has necessarily been curtailed.

The texts used for the French translation of the Bible, La Bible de la Liturgie, have

similar restrictions on the quantity of text that may be displayed.

The copyright for the other English translation used, that of Raya (1979; 1981; 1996),

is held by Alleluia Press, which has granted permission for our electronic and liturgical use.

The other translations are owned by the respective bishops conferences, which have also

generally granted permission more easily.

Because there is a wider interest in Biblical texts, most of these translations are

already available in some type of electronic format. Some of these sources, however, are

private, and the author has had to seek approval and access in order to provide readings for

the Byzantine Rite in the translations for those languages.

In some cases—for example, the French, the Portuguese, and the Spanish texts—

alternative translations to the printed texts are used, because these alternative translations

were available in an electronic format. In these cases, guidance was sought from the Eparch
FULLY AUTOMATING THE BYZANTINE TYPIKON 113

or senior bishop in the language area. That is to say that the translations found in the printed

liturgical books for these language groups cannot be found in electronic form.
Texts of the Divine Liturgy and the Canonical Hours.

Texts of the Divine Liturgy and the Canonical Hours. For the main part, electronic

forms of the complete texts do not exist. All the Byzantine Rite liturgical texts in Arabic and

Greek are available in electronic form. Texts in English for the Divine Liturgy are, however,

mostly available, as the most recent translation efforts into English produced electronic

documents. For this research, it was necessary to encode sufficient texts electronically to

enable proving the hypothesis. In some cases, this brought to light that there are no

translations of some of the liturgical content into Indonesian, Portuguese, and Spanish.

Liturgy is the work of the people. Extending this point, Saint John Paul II says:

“Numquam privata alicuius proprietas est liturgia, neque ipsius celebrantis neque

communitatis ubi Mysteria celebrantur.” (John Paul II, 2003, .n 52).126 In fact, since at least

the fifth century, both the Byzantine and Roman traditions have been saying, “lex orandi, lex

credendi”.127 One might therefore think that liturgical texts would be free of copyright—or at

least free of charge for liturgical use. Copyright of texts is used for two principle reasons:

(i) to enforce the integrity of the text and the written expression of the ideas within it, (ii) to

profit from the work that went into the development of the artefact protected by copyright.

An example of both these aspects of copyright may be found on the Copyright Policies page

of ICEL—the publisher of much of the English liturgical content for the Roman Rite of the

Catholic Church (ICEL, n.d.).

126 “Liturgy is never anyone's private property, whether we are speaking of the celebrant or of the community,

in which the mysteries are celebrated.”

127 The law of prayer is the law of faith.

FULLY AUTOMATING THE BYZANTINE TYPIKON 114

Excluding Scriptural texts, the copyright of liturgical texts appears to be a murky

area. The original texts in Arabic and Greek (Byzantine Rite) and Latin (Roman Rite)

obviously cannot be held under copyright: they have existed long before the concept or laws

supporting copyright were created. Depending on the jurisdiction concerned (i.e. country,

state, patriarchate), however, copyright may be automatic once a work is placed into material

form. This would imply that many recent translations may well be under copyright, even if

copyright for those texts has not expressly been asserted. When attempting to automate the

liturgies of the Byzantine Rite, copyright can be confusing. Some holders of copyright are

even not certain of what rights are held or how to grant permission. Several works from

several different publishers are usually required for the celebration of the complete

Byzantine liturgy, and each of these publishers may have a different approach to granting

permission for the enterprise. It has been found to be a time-consuming process dealing with

the publishers of liturgical texts to gain sufficient permission for use in this research.

Multiple translations from multiple countries or patriarchates or eparchies also adds to the

complexity.

Management of copyright forms a significant amount of work in a project automating

liturgy. It must be planned and managed and a means to record rights and permissions

granted is also required.

Issues Particular to the Canonical Prayers

The structure of the Canonical prayers differs from the standard during the Great

Fast. In Appendix H, the structure of Vespers is shown, including those additional prayers

and chants for the period of the Great Fast.

Some Odes of a Canon in Orthros have a special Katavasion, others merely repeat the

Hirmos, giving it double duty as a Katavasion.

FULLY AUTOMATING THE BYZANTINE TYPIKON 115

The Stichera for Vespers may come from multiple sources, depending on the service

period of a feast, the day of the week, and the liturgical season of the year. Stichera must be

numbered in the database and a system developed to add in the appropriate correct amount of

Stichera in their appointed location. Additionally, some Stichera are repeated. It was found to

be simpler for automation to add these repeated Stichera individually.

Automating the Generation of the Readings from Scripture

A reading, or more properly a lection, consists of the following:

• pericope—the basic story taken from the Sacred Scriptures. The Biblical reference to

a reading (e.g. John 5:17–24) refers to the pericope within the text.

• incipit—the brief phrase to introduce the pericope. It is not always required, and may

be required in one translation, but not in another. A common incipit for a Gospel

reading is: “At that time” (Waltz, 2007, Lectionaries, Lectionary Incipits).

• explicit—the addition or slight modification to the final verse of a pericope. It is not

as commonly required as an incipit, and may often be as simple as the addition of

“Amen” to the end of the pericope. At other times, it merely indicates that the verse

terminates early to maintain the integrity of the story within the lection.

Leaving aside the topic of the division of Biblical texts into chapters and verses, a

reference to the lection in our database is still required, in order to automate the reading. This

Biblical reference would double as a unique identifier for that particular lection and is most

appropriately used as the reference to the pericope. However, as has been noted above, any

incipits or explicits required for the lection must be stored as well, together with details as to

which pericopes they apply. The requirement for these will vary by translation—i.e., within a

given language (e.g. English), some of the translations of the Scriptures (e.g. NRSV, KJV)

may not require an incipit that is required in another translation. This variance by translation
FULLY AUTOMATING THE BYZANTINE TYPIKON 116

within a language is equally valid without—i.e., among all the languages used for

automation.

There are some very few instances, where a lection is made up of an incipit, the first

part of a pericope, some linguistic glue joining the first part to the second part, the second

part of the pericope, and an explicit. This glue joins what may be two stories or two parts that

summarise a much longer story so that the result appears as a single, logical passage. An

example of such a pericope is Acts 6:8–7:5, 47–60, which is read 2 August (Transfer of the

Remains of the Holy Protomartyr, the Archdeacon Stephen) and 27 December

(Commemoration of the Holy Protomartyr and Archdeacon Stephen).

Standardising the references.

Standardising the references. The division of the Biblical texts into chapters

occurred only in the thirteenth century; the division into verses occurred later in 1550, when

Robert Stephanus added verse numbers for printing the Textus Receptus (Waltz, 2007,

Divisions, Chapters and Verses). While the division into verses may be consistent within the

Greek text of the Textus Receptus, translations into other languages—and the additions,

deletions, and modifications to the Biblical texts in light of other textual evidence—means

that the verse numbering seen in a particular translation of the Bible, will not always agree

with the verse numbering found in the Textus Receptus. A standard to be used as a base must

be taken, so that we may refer to the pericopes or lections in all languages (and Biblical

texts) by the same Biblical reference. It does not really matter, which translation is used as a

base, but all other translations used in the automation process must refer to the base as the

standard. For our purposes, the NRSV Anglicised edition has been chosen as the standard, for

two reasons: it represents one of the most recent scholarly translations of the Sacred

Scriptures compiled with broad representation from the major Churches, and it is the

translation declared normative for the researcher's eparchy.

FULLY AUTOMATING THE BYZANTINE TYPIKON 117

In order to reduce the computing time for each request for liturgical information for a

given day, the readings (lections)—once generated as mentioned above—have been stored as

complete and single entities (lections) within the database.

Rules of the Road required for Navigation

Method of applying the rules.

Method of applying the rules. While it might appear a reasonably simple calculation

to determine the liturgical criteria for an individual day, in reality there are several

background calculations, which must occur, including the date of Easter for the year sought,

and the date of Easter for the previous year. These calculations are required so that key

pieces of data can be determined—e.g. the Tone of the week and the number of weeks after

Pentecost. Once this interim data has been found, the calculations for the particular day

sought can begin.

Other issues such as concurrence of feasts, which force the transferral of a feast may

affect the day sought. For these reasons, it is usually simpler to calculate the entire year of

liturgical data, when seeking information for one day within that year. Once this year of

liturgical data has been calculated, the prototype stores it in a database so that searches for

liturgical information for other days within that same year might be immediately available,

thus saving performing the calculations for each request.

Several passes are made when applying the rules, gradually building up a picture of

the entire liturgical year. A multi-pass approach is not strictly necessary, but it does make the

rules simpler and easier to maintain. Otherwise, any rule that even partially depends on the

date of Easter, would need that calculation within it or a clear dependency on that fact (i.e.

the date of Easter), for example. When the rules become complex and include many decision

forks and dependencies, they become difficult to maintain manually. It is also difficult to see
FULLY AUTOMATING THE BYZANTINE TYPIKON 118

common decision paths that might be extracted into a more general rule or function, which

would make the system and its maintenance more efficient.

Functions in an Expert System.

Functions in an Expert System. When certain calculations are required by many

rules, or would be performed by processing these rules, it is simpler and easier to maintain, if

these common calculations are externalised from the rule and placed into functions within

the Expert System. These functions may then be called many times within a single

calculation, and are easily maintained because they are found in one place. An example of

such a function can be found in Appendix J. This function determines whether a given year is

a leap year or not.

Other examples of functions are a function to add days to a date, and a function to

create a date from a given year, month, and day. CLIPS does not have any in-built date

functions, so this lack must be supplied by user-created functions in CLIPS (as discussed) or

by linking to those functions supplied by an external (scripting) language. Of course, the

most important functions created in CLIPS are those that calculate the date of Easter,

examples of which may be found in Appendix C and Appendix D.

First-pass rules.

First-pass rules. The first rules to be processed determine the date of Easter of the

year sought and the dates of Easter for the previous and following years, as well as the

effective class of all competing feasts, seasons, service periods, and any Sunday that may

also occur. The basic fasting (including abstinence) instructions are also calculated; these

may be superseded or mitigated later by the concurrence of a leave-taking, Sunday, etc. The

CLIPS code to check whether Easter needs to be calculated, and if so, to calculate it, can be

found in Appendix L.
Second-pass and later rules.

Second-pass and later rules. The Epistle and and Gospel readings are then

calculated, based on the effective class of the liturgical day (previously calculated). The
FULLY AUTOMATING THE BYZANTINE TYPIKON 119

result is the most likely reading to be chosen for that particular liturgical day. At this point,

the rules found in the Menaia, the Triodion, the Pentecostarion, the Apostolos, and the

Evangelion have been applied. It is at this point, where the additional, much more detailed

rules found in the Book of the Typikon must be applied.

The following code is an example, which calculates the Epistle for 1 January. The

Typikon states that the Epistle of the feast for 1 January is read, even on a Saturday or a

Sunday—i.e. that it supersedes the Epistle of the Saturday or Sunday after the Nativity and

the Saturday or Sunday before the Theophany, all of which are otherwise important Variable

Feasts normally determining the Epistle and Gospel to be read (cf. Rizq, 1911, “1 January”;

Khoury, 2011, 164).

(defrule rEpistleExtras0101
(day-is 1)
(month-is 1)
?f1 <- (epistleFact (epistle-is ?epistleR))
?f1W <- (whenceEpistleFact (whenceEpistle-is ?whenceEpistle))
?f2 <- (do-epistle)
=>
;Epistle is read on the Saturday and the Sunday.
(retract ?f2)
(modify ?f1 (epistle-is “Colossians 2:8-12”))
(modify ?f1W (whenceEpistle-is ?*fixed*))
)
A slightly more complicated example is the rule for the Gospel for the feast of Saint

John the Evangelist (8 May), which can fall any time between the Sunday of the Myrrh-

bearing Women and the Leave-taking of the Ascension (a Friday). Generally the Gospel of

Saint John is read, except if it falls on a Sunday, on the Mid-paschaltide feast, or on the feast

of the Ascension (cf. Khoury, 2011, pp. 363-364; Couturier, 1912-1930, Vol. 3, p. 409).
(defrule rGospelExtras0508
;;;This one caters for those special rules of the typikon
(declare (salience ?*low-priority*))
(day-is 8)
(month-is 5)
?f1 <- (gospelFact (gospel-is ?gospelR))
?f2 <- (do-gospel)
?f1W <- (whenceGospelFact (whenceGospel-is ?whenceGospel))
=>
(retract ?f2)
;Gospel is not on Sundays during Paschaltide.
(if (= ?*dayOfWeek* 7) then
(modify ?f1 (gospel-is ?*movable*))
(modify ?f1W (whenceGospel-is ?*movable*))
FULLY AUTOMATING THE BYZANTINE TYPIKON 120

else
(if (and (<> ?*daySought* (daysAdd ?*easter* 24)) (<> ?*daySought* (daysAdd ?*easter*
39))) then
;If the day is not a Sunday and it is not the feast of Mid-Paschaltide
(modify ?f1 (gospel-is ?*fixed*))
(modify ?f1W (whenceGospel-is ?*fixed*))
)
)
)
It is worth noting that both these examples use the earlier method of referring to the

rule by the day of the month and the month of the year—i.e. essentially locking in the

reference to the Gregorian calendar. The following example to determine the Gospel to be

read on 17 January uses the calendar-independent method to refer to dates.

(defrule rFIXJan17
(declare (salience ?*normal-priority*))
(phase-06-DailyTypikonDetails)
(do-FIX017)
?f1 <- (summaryDayFact (Date_this_year ?f1Date_this_year&~nil)
(TypeIndex_FIX ?f1TypeIndex_FIX&"FIX017")
)
=>
(if (and (>= ?*easter* (mkDateForCurrentCal ?*yearSought* 3 22)) (<= ?*easter*
(mkDateForCurrentCal ?*yearSought* 3 24))) then
;Gospel of the Sunday after Epiphany read 17 Jan (Courturier, II, p. 114).
(modify ?f1 (Gospel "GOS390"))
)
)
Even more complicated is the rule that calculates the date of the Leave-taking of the

Hypapante (Presentation of the Lord in the Temple). The feast itself falls 2 February each

year, however the date of its leave-taking varies depending upon the beginning of the

Triodion period (i.e. in reality, the date of this fixed feast's leave-taking varies depending on

the date of Easter).

Data Tables—The Information Required

There are several tables required for automation. Some of them are relatively simple,

e.g. the table containing the readings (both their Biblical references and their texts for each

language supported). Others, ostensibly simple, are actually quite complex, such as the table

containing basic information for the feasts. Table 5 shows some of the basic information

required for each feast, in order to automate its occurrence and the liturgical rules related to

it.
FULLY AUTOMATING THE BYZANTINE TYPIKON 121

There are several items of information that must be calculated for each day of the

year, or sometimes only for each Sunday. These are required in order to further calculate the

appropriate Epistle, Gospel, etc.; some are required merely for automation. This, of course,

implies that there are phases in the automation process (or precedence within the rules); the

earlier ones—e.g. the calculation of the Tone of the day—must complete before the later

phases—e.g. calculating the Troparia of the day. Examples of such calculated data can be

found in Table 6.

Discounting the variations in the liturgy that occur, when a bishop is celebrating—

and especially when he is celebrating pontifically—there are many places in the Divine

Liturgy and Canonical Hours, where variations occur based on the feast and season—as a

result of the earlier phases in the automation process. As an example, those variations

affecting the Divine Liturgy can be found in Table 7. The variations that arise from

celebrating the Liturgy of Saint Basil or the Liturgy of the Pre-sanctified Gifts are not

included in the table. Similar variations occur in the Canonical Hours.

There are several other tables of information that are required for automation, among

which the following can be found:

• names of Books of the Bible and their abbreviations for all languages supported.

• Translations for all liturgical terms into the languages supported.

• Allowance for a rubric of the day or important information: for example, “The

Dormition Fast begins today.”—and its translation into the languages supported.

• Synaxarion of the day—i.e. a brief description of the feast or season.

• Texts of the prayers themselves—as distinct from the Scriptural texts of the readings.
FULLY AUTOMATING THE BYZANTINE TYPIKON 122
Storing and using date data.

Storing and using date data. Dates are stored in the database as text in the form

YYYY-MM-DD—which is the standard format defined in ISO 8601. For fixed feasts—i.e.

those of the Menaia—the month is stored as an integer, as is the day of that month. The

decision to store dates in this way was made for the following reasons:

• ISO 8601 dates are “human-readable”—and thus easily understood and maintained.

• Portability—dates are stored on different operating systems in different ways. Storing

dates in this manner allows the database, scripts, and resultant data to be used on any

system. For this reason, they are not stored as date types.

• SQLite does not have a basic data type of DATE.128

Date information is not stored in the same way in different operating systems. When

storing dates, computer systems calculate the time passed since a given date, called an Epoch

Date. For example, Linux (and Unix and Mac OS X) systems store the time as the number of

seconds since midnight, 1 January 1970 UTC (Coordinated Universal Time or Temps

Universel Coordonné). Microsoft Windows counts the number of 100-nanosecond ticks since

midnight, 1 January 1601 (Chen, 2009). Sub-second accuracy is not required to calculate

events in the Byzantine liturgical calendar, so the initial decision was taken to convert all

dates to the number of seconds since the Unix epoch (midnight, 1 January 1970 UTC) when

calculations—such as the date of Easter—are required. This guarantees both accuracy and

portability. To avoid any issues of time zones, dates and times of calculated feasts and

Canonical Hours are assumed to be in UTC. These calculated dates and times are shown in

the user's local time zone, when presented through the web app, for example.

Dates for each liturgical day or calendar event are calculated according to the specific

calendar requested (Gregorian, Revised Julian, Julian).

128 The basic data types of SQLite are: Integer, Real, Text, Blob, Null (Owens, 2006, p. 137).
FULLY AUTOMATING THE BYZANTINE TYPIKON 123

In later versions of the systems and prototypes, the Chronological Julian Day Number

(CJDN) is used instead of the number of seconds after the Unix Epoch. This choice has

simplified and sped up calculations as well as leaving the dates calculated for feasts

independent of any individual calendar. For simplicity, the time zone of the prime meridian

is assumed in all calculations, thus aligning data to UTC.

Relatively minor issues.

Relatively minor issues. If a Troparion mentions the Theotokos, it is generally not

followed by a Theotokion. This arises for feasts of the Theotokos (e.g. the Annunciation). It

may also arise, however, in the liturgy, when commemorating the titular of the local church

in the Troparia. If the local church is dedicated to the Dormition, for example, then a

Theotokion would also not be required.

There are times when a minor commemoration of a saint coincides with a feast or

service period of higher solemnity. If this occurs the Canons of the Proper of the saint may

be directed (through rubrics or in the Typikon) to be moved to Compline or Mesonyktikon.

Issues in Presenting the Automated Artefacts

Cascading Style Sheets not available in MIME e-mail.

Cascading Style Sheets not available in MIME e-mail. Cascading Style Sheets

(CSS) are the recommended way to format information for presentation on a web browser.

When sending an HTML or XHTML e-mail body through MIME—as we do with the

Readings e-mails—a style sheet is not permitted be attached. An alternative sometimes used,

where a separate style sheet cannot be used is to implement the CSS data in the header of the

HTML (or XHTML) document. This is also not possible in e-mails, as some e-mail readers

guarantee either to cut off the header section for reasons of security and consistency or to

leave it in place but ignore it (e.g. Google Mail). This implies that all formatting for

presenting the HTML content of the e-mail must be coded in line. Although necessary in this

instance as noted above, coding presentation information in line is generally considered poor
FULLY AUTOMATING THE BYZANTINE TYPIKON 124

practice, as it makes the mark-up hard to read, is difficult to maintain, and is prone to

inconsistent formatting. The following is an example of how the heading of the Readings e-

mail is encoded when part of an HTML body part of a MIME e-mail.

<h1><b><span lang="en-GB" style="font-family:'Times New Roman'; font-size:1.0em">Readings of
the Day</span></b></h1>

The HTML tags tell the browser the the text “Readings of the Day” are to be

displayed as a top-level heading in a font weight of bold. The formatting instructions tell the

browser that the text is in British English, the font to use is “Times New Roman” or a font

from the same family of fonts, and that the size of the font is the default size.

Were this text to be presented on an HTML5 web page—and not intended to be part

of an e-mail—all these formatting and presentation instructions would be part of a referenced

CSS file. An entry in a CSS3 file specifying exactly the same attributes as shown in the

previous example—and only those—may be found below.

h1:lang(en-GB) {
font-family:'Times New Roman';
font-size:1.0em;
font-weight:bold;
}

Encoding an e-mail with an XHTML or HTML body part makes it much easier to

read. However, many spam messages make use of the enticing, richer formatting provided by

HTML. E-mails sent with HTML body parts—especially those only containing an HTML

body part—are more likely to be suspected by spam or junk-mail filters.

Bulk e-mails treated as spam.

Bulk e-mails treated as spam. Hotmail, Google Mail, Yahoo, and AOL amongst

other e-mail providers began to block the Readings e-mails after the number of subscribers

reached a certain threshold (different for each provider). This action represented their

attempts at keeping spam away from their users. Finding out how to avoid having the e-mails
FULLY AUTOMATING THE BYZANTINE TYPIKON 125

being classed as spam required hours of research for each provider—and in one case, some

development effort and weeks of waiting for Hotmail to reclassify the Readings e-mails as

permissible. Scarily for the manager of the electronic mailing list, if several recipients treat

these Readings e-mails as junk—e.g. they drag them into the junk folder—the e-mails are

rejected on behalf of all users of that same e-mail provider. For example, if a Hotmail user,

who is also a subscriber to the Readings e-mails, decides it is easier to class the e-mail as

junk than it is to cancel the subscription to the e-mail list, Hotmail blocks the Readings e-

mails to all subscribers. This at least was the behaviour in January 2009.

The resolution included setting up a Sender Policy Framework (SPF) on the outbound

e-mail server and including List-Unsubscribe in the e-mail headers. SPF is a means

whereby the recipient of an e-mail can check with the server sending the e-mail and confirm

that the administrators of the server have authorised this action. It may also be necessary to

add the domain of the electronic mailing list to the whitelist for each e-mail provider.129

Today, Microsoft offers some helpful advice to troubleshoot issues when sending to Hotmail

(Microsoft, 2016).
Presentation of Arabic texts.

Presentation of Arabic texts. The Arabic language is written from right to left—that

is, in the opposite direction to the other languages used in this research. Earlier efforts at web

presentation were somewhat hampered as there was insufficient support for Arabic (e.g.

EPUB). Current prototypes, web pages, and e-mails now fully support the presentation of

texts in Arabic.

Texts in Arabic have, however, required that two sets of style sheets be created (one

for Arabic) and that each web page or app specify the language of the content. While this is

129 In computing, a whitelist is a list of those users or machines permitted an action. Its opposite is a blacklist,

which prohibits.
FULLY AUTOMATING THE BYZANTINE TYPIKON 126

always possible and indeed forms part of the web standards used in this research, it is not

commonly found—especially on monolingual web sites.

FULLY AUTOMATING THE BYZANTINE TYPIKON 127

Chapter 11: Recommendations for Further Research

Standard Outputs Allow Flexibility

The advantage of choosing to use standards in this automation process, allows every

output of the process to be read on a web page (XHTML, HTML5, CSS), stored as a

document, sent to desktop publishing software for eventual publishing (ODF, ODT), printed

in a pre-formatted book or booklet (PDF), to be read using smart phones, tablets, and other

portable devices (EPUB, MOBI, AZW, PDF, etc.), and incorporated into electronic calendars

(iCalendar, xCal, hCalendar).

Using recognised standards for data storage (SQL, SQLite) together with open-

source, popular programming languages (Tcl, Python, JavaScript, PHP), and a foundational,

oft-deployed expert system tool (CLIPS) has also made the workings of the research portable

and useful for further research.

Delivering the liturgical information through RSS, MIME e-mail, iCalendar (.ics

files), and PDF documents makes it even more widely available while using recognised

standards. The information can thus be consumed by a variety of client software.

In this way, the fruit of the research is made available to the widest possible audience

in the most accessible of ways.

Summarising the Research

Determining the rules for a correct celebration of the Byzantine Divine Liturgy and

the Byzantine Canonical Hours is not a simple task. The rules are found spread throughout

almost all the liturgical books—including the Apostolos and the Evangelion. It is not just the

book of the Typikon, which must be consulted—indeed, one consults this book only having

first consulted the other books and having already constructed the first draft of the liturgical

texts required for a given day.

FULLY AUTOMATING THE BYZANTINE TYPIKON 128

An Expert System has proven to be a key resource in applying all of the necessary

liturgical rules—and applying them in the correct order. Without an Expert System, the rules

would need to be hard-coded—and this would remove all flexibility, would vastly increase

the complexity, and would make the rules themselves difficult to maintain.

Volume of Textual Material

In the earlier phase of research, only those readings and texts required for the

automation of the Byzantine Divine Liturgy were encoded and stored in the database. In this

latter phase, the complete Horologion and sufficient texts from the Octoechos, Menaia,

Triodion, and Pentecostarion were encoded to prove that a rules engine would support the

automation of Byzantine liturgy, especially the Canonical Hours. Many of these texts exist in

some form electronically, but these forms are not always useful to automation (e.g. images of

the pages of an old liturgical book stored in a PDF document). Gathering and encoding the

readings for the Apostolos and the Evangelion for each language of the research required

many months of work. Encoding the complete texts for all Canonical Hours as well as the

Divine Liturgy would require many more months, or years, of work. Making it more difficult

yet, not all texts exist for some of the languages used in this research. For those languages, in

which all texts exist, not all of the texts are available in any electronic format—forcing the

person encoding the texts to find or purchase the physical texts, and then gain permission to

re-present them in electronic formats.

The sheer volume of texts required for complete automation of the Byzantine liturgy,

its Canonical Hours, and the additional services such as the Paraclesis is so great that an off-

line app for smart phones and mobile devices would not be possible—too much space would

be required for the data and too much memory required to process it. Were an app to be

created, a likely design would be to require it to synchronise content regularly on line. The
FULLY AUTOMATING THE BYZANTINE TYPIKON 129

Divine Office app,130 which presents all the texts, prayers, and readings for the Roman Rite

Mass and the Liturgy of the Hours (US English translation only) uses such a model

successfully.131 This might be an appropriate model to use for a professionally developed

mobile app for the Byzantine liturgy.

Public Artefacts of the Research

The calculations for the date of Easter according to the three calendars mentioned in

this research (Julian, Gregorian, Revised Julian [or Milanković]) have been placed on

GitHub in a repository under the name of “CalculateEasterInPHP”.132

As mentioned above, a copy of the prototype automating the Roman Rite liturgical

calendar has also been made available on GitHub, in a repository under the name of

“CatholicLiturgicalCalendar”. 133

Four other repositories have been made publicly available on GitHub. These

repositories—named “CalculateEasterInCLIPS”,134 “CalculateEasterInJavaScript”, 135

“CalculateEasterInPHP”,136 “CalculateEasterInPython3”,137 and “CalculateEasterInTcl” 138—

are examples of the calculations used in calculating the date of Easter in CLIPS, JavaScript,
130 http://divineoffice.org/

131 The Universalis app (http://www.universalis.com/), however, does store all the Roman Rite liturgical texts

required for the UK English celebration of the Mass and the Liturgy of the Hours. The Roman Rite texts are

of considerably lesser volume than the texts required for the Byzantine Canonical Hours.

132 https://github.com/EWliturgy/CalculateEasterInPHP.git

133 https://github.com/EWliturgy/CatholicLiturgicalCalendar.git

134 https://github.com/EWliturgy/CalculateEasterInCLIPS.git

135 https://github.com/EWliturgy/CalculateEasterInJavaScript.git

136 See footnote 132.

137 https://github.com/EWliturgy/CalculateEasterInPython3.git

138 https://github.com/EWliturgy/CalculateEasterInTcl.git
FULLY AUTOMATING THE BYZANTINE TYPIKON 130

PHP, Python (version 3), and Tcl respectively. The Tcl/Tk repository offers a stand-alone

executable (in fact, a Starkit) for both the Microsoft Windows and Linux operating systems.

It also has the raw Tcl script, which can be executed from any Tcl shell. The CLIPS and the

Python repositories contain driving scripts, which calculate the date of Easter according to all

three calendars (Julian, Revised Julian, and Gregorian). The JavaScript repository has, as an

example, a very basic web page (HTML5), which calls the JavaScript script and calculates

the date of Easter according to the three calendars used in this research. The PHP repository

holds a complete web app for calculating the dates of Easter for each of the three calendars.

All of these repositories, except those for CLIPS and PHP, use Mallen's algorithm as found

in Appendix C. The simpler calculation from Stewart (2001) is used for CLIPS and PHP; it

can be found in CLIPS code in Appendix S.

An app has been created for both Apple iOS139 (iPod Touch, iPhone, and iPad) and

Android140 tablets and smart phones, which provides the readings for the Divine Liturgy and

all Canonical Hours, as well as those parts of the Divine Liturgy that vary. These mobile

apps for smart phones and tablets also provide the Synaxarion of the day. The readings are

provided in six languages: Arabic, English, French, Indonesian, Portuguese, and Spanish.

There have been several thousand installations of these mobile apps from a variety of

countries; in descending order of installations: USA, Australia, Lebanon, France, Canada,

United Kingdom, Brazil, Egypt, Indonesia, Ethiopia, and others.

139 http://itunes.apple.com/app/melkite-readings/id349603124

140 https://play.google.com/store/apps/details?id=com.appmakr.app160188
FULLY AUTOMATING THE BYZANTINE TYPIKON 131

The same information as provided in the mobile apps is also available as a web page

and via an RSS feed141 and a daily e-mail.142 These have proven to be very popular. Several

thousand people visit the web page for readings every month from over thirty countries, and

there are also several thousand subscribers to the daily e-mails of readings. These feeds and

readings are available in the six languages mentioned above.

The RSS feeds may be used in any RSS feed-reader app, so one is not necessarily

required to download and install the aforementioned apps, although they are offered free of

charge.

Recommendations for Future Research

Given the volume of textual material required for automation, our first

recommendation would be that these texts be encoded, tagged, and categorised in such a way

as to be useful for automation and general electronic access. Liturgy is by definition the work

of the people (cf. Gregorios the Hieromonk, n.d.). Encoding and making the texts available

will only serve to empower the people to perform the work of God (cf. John 6:29, Romans

14:20)—i.e. έργο του θεού or opus Dei (Giuffrida, 2007). A large and necessary part of

collecting the liturgical texts required is gaining permission for the presentation or

distribution of these texts in electronic format.

Complete rules and tune for efficiency.

Complete rules and tune for efficiency. All the rules that can generally be applied

to any day of the Byzantine calendar have been created and tested as part of the prototypes.

If the results of this study are found useful, then it is recommended that the outstanding

141 Currently available at http://www.melkites.org/en/readingsXML.htm

142 Subscribe to the daily e-mails in English here: http://melkites.org/mailman/listinfo/readings_melkites.org .

The readings in other languages may also be accessed from this page.
FULLY AUTOMATING THE BYZANTINE TYPIKON 132

detailed rules from the Typikon that are specific to dates, feasts, or commemorations be

encoded.

Along with the completion of the rules in the Byzantine Rite liturgical expert system,

the W3C standards (e.g. RIF-PRD, RuleML, OWL) should be reviewed for maturity and

support. If they are sufficiently mature and there is support for conversion between other

rules engines and expert system tools, one of those standards may be more suitable than

CLIPS for storing the liturgical rules of the expert system whether or not the actual rules

engine continues to use CLIPS.

The rules have been applied in phases as mentioned above. The key reason for

running the rules engine in phases—as mentioned above—is to ensure fundamental

information such as the date of Easter for the current and previous years, the Tone (of the

Octoechos), and the Eothinon cycle was computed before it was required. Easter and the

Tone of the Octoechos are required by many of the rules in the expert system. The Canons

from the Octoechos cannot be determined, for example, without first knowing the Tone of

the week.

Another important reason for the phases was to facilitate debugging, system

maintenance, and design during the architecture phase of the prototypes. Breaking the

processing into phases made it clearer where problems were occurring and allowed us to

build up a picture of the Typikon for each day, step by step. Conditions that cause a rule to

fire are greatly simplified by the phased approach: the rules can assume the prior existence of

information required in that rule as that information was created in earlier phases of the rules

engine (i.e. as facts). If the research is to be productised, the phased approach should be

revisited. Tuning the rules for accuracy and efficiency would speed up processing for real-
FULLY AUTOMATING THE BYZANTINE TYPIKON 133

time queries, thus making the web application for a Byzantine liturgical calendar, for

example, more responsive.

Register extensions to standards.

Register extensions to standards. The extension or customisation of the TEI schema

for liturgical books that has been created for this research, TEI Liturgy (tei_liturgy), should

be registered. This will allow it to be listed as a TEI Customisation (TEI Consortium, 2015b).

This will make the customisation available to others, also providing a central location to

provide updates for that customisation.

The extensions proposed to the iCalendar standard should also be registered.

Unfortunately today, as stated in RFC 5545, there is no registration authority (IETF, 2009, p.

141)—even though registration was recommended in the initial version of the RFC with a

means to achieve that end indicated (IETF, 1998, pp. 141f). We can only recommend that

these liturgical extensions be documented and referenced on all web sites using them, until a

registration authority exists.

Byzantine liturgy is essentially a chanted liturgy.

Byzantine liturgy is essentially a chanted liturgy. Almost all parts of the Divine

Liturgy and the Canonical Hours are intended to be chanted. In each part of the Byzantine

Rite, one notices the Tone indicated: the Tone of the Octoechos, the Tone of the Troparion,

the Tone of the Hirmoi—in fact, even the deacon's exhortations are intended to be chanted

(albeit recto tono).

For the Roman Rite, Vatican Radio offers streaming radio programmes of the Liturgy

of the Hours chanted in Latin by a variety of monasteries and convents (2016).143 It is a

wonderful resource allowing one to join with the monks or the nuns in chanting the liturgical

prayers of the day, and thereby praying with one voice (Romans 15:5–6; Vatican, 1974, n.

143 Only the offices of Morning Prayer (Lauds), Evening Prayer (Vespers), and Night Prayer (Compline) are

available today.
FULLY AUTOMATING THE BYZANTINE TYPIKON 134

24). Joining with the monks or nuns assumes of course that one's time zone is at least no

earlier than that of Vatican City.144

A further recommendation for research is to record each of the individually chanted

parts of the texts of Byzantine liturgy, and then to offer the streaming of chanted offices in a

similar fashion to that of Vatican Radio.

Work in this area has begun: for example Hieromonk Markarios Haidamous' work in

collecting and printing all the chants of the Divine Liturgy together with the other major

prayers from the Canonical Hours and other offices such as the Paraclesis (cf. i.a.

Haidamous, 2006, and Patriarchal Liturgical Commission, 2010). These chants have not only

be collected and printed in Greek and Arabic in handy volumes, but many of them have been

recorded. These recordings are available where one purchases the books.

Recently, in 2018, Hieromonk Haidamous has published apps for smart phones,

which have the Byzantine music for various parts of the liturgy and canonical hours, as well

as the recording. One can now read the music and chant along in order to learn the correct

manner, in which the prayers are to be chanted. Most of the lyrics are in Arabic, with some

also in Greek.
Summary of recommendations.

Summary of recommendations. The following are the six recommendations for

further research or development that follow naturally from the research documented in this

dissertation.

144 Vatican City conforms to the Central European time zone (CET), which is one hour ahead of UTC. In

summer, Vatican City observes daylight saving time and so follows the CEST time zone, which is two hours

ahead of UTC.
FULLY AUTOMATING THE BYZANTINE TYPIKON 135

• Encode all liturgical texts in each language that are required for celebration of the

Byzantine Divine Liturgy and the Canonical Hours, having first gained copyright

permission for their intended use.

• Complete the creation of rules for the rules engine so that they cover the complete

Byzantine Rite.

• Review whether RIF-PRD or RuleML is a more appropriate language, in which to

write and store the rules. If there is no rules engine available to process rules in RIF-

PRD or RuleML, the rules may be translated into a language which has a rule engine

(e.g. CLIPS).

• Tune the Expert System, most likely removing many of the phases, in which the rules

are run.

• Register the extensions to iCalendar and the customisation of TEI for general use.

• Expand the work to include the chanted form of the liturgy, and make available a

complete chanted service.

Implementing these recommendations will allow complete automation of the entire

liturgy of the Byzantine Rite, making it available to all laity, monks, nuns, and clergy. Until

today, such resources, which are the patrimony of all (Mastrontonis, 2016), have been sadly

lacking.
FULLY AUTOMATING THE BYZANTINE TYPIKON 136

Glossary

Ainoi (Αίνοι)

The latter part of the Byzantine service of Orthros; similar to the Roman Rite office of

Lauds. It contains the psalms of praise (Psalms 148–150), hence its name.

Akolouthia (Ακολουθία)

The office or service of a saint or feast.

Anthologion (Ανθολόγιον)

Collection of texts from the Horologion, Menaia, Octoechos, Triodion, and the

Pentecostarion brought together to form a portable book for use in chanting the

Canonical prayers (Vespers, Orthros, Compline, etc.). Sometimes an abbreviated form of

some of these books is included—e.g. perhaps not all the Canons of Orthros. Due to the

amount of content, this book necessarily consists of several volumes.

Apolytikion (Απολυτίκιον)

The Troparion of the feast, which is sung for the first time during the liturgical day

immediately before the dismissal at Vespers, whence its name. It summarises the feast

being celebrated on that liturgical day.

Apostolos or Book of Epistles (Απόστολος)

A Byzantine liturgical book, which contains the readings (lections) from the Epistles and

the Acts of the Apostles arranged according to the liturgical year. Verses of the

Prokeimena and Alleluia are also usually included. It includes some minor rubrics,

specific to those readings.

FULLY AUTOMATING THE BYZANTINE TYPIKON 137

Archieratikon (Αρχιιερατικόν)

Contains those prayers specific to a bishop for the Divine Liturgy, Vespers, and Orthros.

It also contains the prayers for those sacraments and services specific to a bishop—or

sometimes the complete service—for ordinations, for example.

Canon (Κανών)

A structured hymn in Byzantine liturgy. Chanted as part of Orthros and on Sundays in

Mesonyktikon. The central part of the service of the Paraclesis is also a Canon. In

Orthros, the Canon consists of nine sets of Troparia (usually only eight outside the

Great Fast) interspersed with nine Biblical Canticles or Odes.

Canonical Hours

These are the prayers or offices that mark divisions of the day. In the Byzantine Rite,

they are as follows. The Roman Rite equivalent follows each Canonical Hour in

parentheses.

• Vespers (Vespers; Evening Prayer),

• Compline (Compline; Night Prayer),

• Orthros (Matins + Lauds; Morning Prayer),

• First Hour (Prime; suppressed after the reform of 1970),

• Third Hour (Terce; Prayer during the Day, before noon),

• Sixth Hour (Sext; Prayer during the Day, midday),

• Ninth Hour (None; Prayer during the Day, afternoon).

FULLY AUTOMATING THE BYZANTINE TYPIKON 138

The prayer of Mesonyktikon was added later to the cycle of prayers in the monasteries.

In the Roman Rite the descendant of the earlier Office of Vigils is the Office of

Readings.

Canticle (Ode)

There are nine Canticles that are used in Orthros. They are as follows, in order: Exodus

15:1-18; Deuteronomy 32:1-43; 1 Samuel 2:1-10; Habakkuk 3:1-19; Isaiah 26:9-20;

Jonah 2:2-9; Daniel 3:26-56; Daniel 3:57-88; Luke 1:46-55, Luke 1:68-79. In earlier

Arabic sources from the Patriarchate of Antioch, the final two canticles from Luke are

counted separately as the ninth and tenth canticles. The canticles were formerly part of

daily Orthros, but are now only recited fully during the Great Fast.

Catholic Church

Also known as the Roman Catholic Church. That Church headed by the Bishop of

Rome, who is titled Pope. It is the largest Christian Church. It comprises the Latin

Church and the Eastern Catholic Churches.

Chronological Julian Day Number (CJDN)

The number of whole days since midnight local time at the beginning of 1 January

−4712 (i.e. 1 January 4713 BC) on the proleptic Julian calendar. 145 The Chronological

145 A proleptic calendar is the use of that calendar's rules (e.g. in this case the Julian calendar) to refer to dates

before the beginning or after the practical end of that calendar.

FULLY AUTOMATING THE BYZANTINE TYPIKON 139

Julian Day Number is found, when one rounds a Chronological Julian Date (CJD)146

down to the nearest whole value (Strous, 2013).

Church of Rome

See: Latin Church

Church sui iuris

In the Catholic Church, a group of Christian faithful united by a hierarchy according to

the norm of law which the supreme authority of the Church expressly or tacitly

recognises as sui iuris—i.e. a Church in its own right (John Paul II, 1990, n. 27).

Common (of Saints)

A section of several books in both the Byzantine and Roman Rites, which contains

prayers and readings suitable for different categories of saints and commemorations that

do not have a complete Proper.

Compline

The last of the Canonical Hours in the Roman Rite, prayed before retiring for the night.

In the Byzantine Rite, Compline (or Apodeipnon) is chanted somewhat earlier, after the

evening supper.

Divine Liturgy (Θεία Λειτουργία)

The Eucharistic service of the Byzantine Rite. It is the equivalent of the Roman Rite

Mass.

146 The Chronological Julian Date (CJD) is defined by Strous (2013) as: “The Chronological Julian Date (CJD)

counts the number of days since midnight local time at the beginning of January 1st, −4712 on the proleptic

Julian calendar. CJD depends on the local timezone, but JD does not. CJD counts from midnight local time,

JD from noon UTC”.

FULLY AUTOMATING THE BYZANTINE TYPIKON 140

Eisodikon (Εισοδικόν)

The Entrance Hymn of the Byzantine Divine Liturgy. It varies for major feasts or

ordinary weekdays. The usual Sunday text is: “Come, let us worship and bow down

before Christ! O Son of God, who are risen from the dead, save us who sing to you:

Alleluia”.

Eothinon (Εωθινόν)

The eleven-week cycle of Resurrection Gospels beginning on the Sunday after Easter

and continuing until the Sunday before Palm Sunday, inclusive. The eleven Gospels in

order are: Matthew 28:16-20; Mark 16:1-8; Mark 16:9-20; Luke 24:1-12; Luke 24:12-

35; Luke 24:36-53; John 20:1-10; John 20:11-18; John 20:19-31; John 21:1-14; John

21:14-25.

Epact

The Epact is the age of the moon at a specific point in the year. For the Julian calendar,

the date of this given point is 22 March; for the Gregorian calendar, it is 1 January.

Euchologion (Ευχολόγιον)

A Byzantine liturgical book, whose contents vary. It is generally found in two forms: the

Great Euchologion and the Small Euchologion. The Great Euchologion contains all the

prayers for the Divine Liturgy, the basic prayers (i.e. those parts that do not vary) for

each of the Canonical Hours, as well as the remaining six sacraments, and many other

blessings. The Small Euchologion does not contain the prayers for Divine Liturgy and

the Canonical prayers. It is usually printed in the form of a pocket book for clergy, to

allow celebration of the sacraments and blessings, wherever these might occur.
FULLY AUTOMATING THE BYZANTINE TYPIKON 141

Evangelion (Ευαγγέλιον)

A Byzantine liturgical book, which contains the Gospels, as read through the liturgical

year of the Byzantine Churches. It includes some minor rubrics, specific to those

readings. The Evangelion comprises both the Eothinon Gospels of Orthros as well as the

Gospels of the Divine Liturgy.

Expert System

Expert Systems are found within the domain of Knowledge Management within the field

of Computer Science. They consist of a software system that uses a knowledge base,

which consists of human experiences that have been codified for automated problem

solving, and an inference or rules engine, which processes the rules. Expert Systems

perform the automated solving of problems, given certain facts and rules, where a

human expert might otherwise have been required.

Explicit

From the Latin “it ends” is the brief phrase used to terminate a selection of Scripture.

Explicits are not required as often as incipits.

Extraordinary Form

See: Roman Rite

Golden Number

The Golden Number represents the fact that after nineteen years, new moons were seen

to appear on the same date. It is so called, because it was once written in Athenian

temples in golden digits. The Golden Number of any given year is given by the formula:

Golden Number = (year modulo 19) + 1 (Tøndering, 2014).

FULLY AUTOMATING THE BYZANTINE TYPIKON 142

Hieratikon (Ιερατικόν)

Contains those prayers specific to a priest for the Divine Liturgy, Vespers, and Orthros.

The deacon's part is also normally included.

Horologion (Ωρολόγιον)

Contains the fixed texts of the daily cycle of Canonical prayers. It may also include the

texts of the Paraclesis, the Akathist Prayer, and common Troparia and Theotokia.

Hypakoë (Υπακοή)

A special Troparion chanted at Orthros and Mesonyktikon for major feasts. It is also

found in a series of eight that are chanted on Sundays, according to the Tone of that

Sunday.

Incipit

From the Latin “it begins” is the brief phrase used to introduce the selection of Scripture

to help the listener put it into context. An example of a common incipit used with a

Gospel passage is: “At that time, ...” (τω καιρώ εκεινώ).

Indiction

The Indiction is a fifteen-year cycle with its beginnings in the fiscal practices of the

Roman empire. Major taxes and duties were levied at the start of the Indiction (1

September of the first year of the cycle) and annually renewed each 1 September of the

following fourteen years (Parry, Melling, et al., 2001, p. 256). The Byzantine Church

inherited this cycle for its financial and charitable administration.

FULLY AUTOMATING THE BYZANTINE TYPIKON 143

Integrated Development Environment (IDE)

An IDE is a software application that supports programmers by providing an

environment consisting of at least a source-code editor, tools to build (compile) the

application, and a debugger to assist in finding problems.

Julian Date

The Julian Date (JD) counts the number of days since 12:00 UTC 1 January −4712 (i.e.

1 January 4713 BC) on the proleptic Julian calendar. The JD may have fractional parts

(Strous, 2013).

Julian Day Number

The Julian Day Number (JDN) counts the number of whole days since 12:00 UTC 1

January −4712 (i.e. 1 January 4713 BC) on the proleptic Julian calendar. The Julian Day

Number is found when one rounds a Julian Date (JD) down to the nearest whole value

(Strous, 2013).

Julian Period

The Julian Period, defined by Joseph Justus Scaliger (died AD 1609), begins 1 January

4713 BC (using the proleptic Julian calendar) and lasts for 7980 years (Tøndering,

2011b).

Katavasion, Katavasia (Καταβασίον)

The Katavasion is the last Troparion of an Ode of a Canon at Orthros.

Kontakion, Kontakia (Κοντάκιον)

A hymn composed for Byzantine liturgical use. Today, only one verse is usually

chanted.
FULLY AUTOMATING THE BYZANTINE TYPIKON 144

Latin Church

That much larger part of the Catholic Church that has developed in the Latin-speaking

parts of the Roman Empire. Also known as the Church of Rome, it is a particular church

of the Catholic Church; the other particular churches being Eastern Catholic Churches

(John Paul II, 1983, passim).

Latin Rite

A liturgical tradition or rite presently in use in the Catholic Church. It comprises the

Roman Rite, the Ambrosian Rite of Milan (Italy), the Mozarabic Rite of Toledo (Spain),

the rite of Braga (of Portugal), and the rites of certain religious orders, for example the

Carthusian, Carmelite, and Dominican Rites (Vatican, 1994, n. 1203).

Lauds

Originally the sunrise prayer of the West containing Psalms 148, 149, and 150—the

psalms of praise. It now has the meaning of morning prayer. It has been replaced by

Morning Prayer in the liturgical reforms of 1970. In its earlier meaning, it is the

equivalent of the Byzantine Ainoi, which also contains the psalms of praise, Psalms 148,

149, and 150.

Lection

A single reading from a lectionary; in Byzantine liturgy, a reading from the Apostolos,

Evangelion, or the Prophetologion, or similar.

Liturgicon (Λειτουργικόν)

Contains the texts of the three forms of the Divine Liturgy (the Liturgy of St John

Chrysostom, the Liturgy of St Basil the Great, and the Liturgy of the Pre-sanctified

Gifts). It also contains sufficient selections from the Menaia, Octoechos, Triodion, and
FULLY AUTOMATING THE BYZANTINE TYPIKON 145

Pentecostarion to allow the full celebration of the Divine Liturgy. Due to its size, this

book may consist of more than one volume.

Mass

The Eucharistic service of the Roman Rite, the equivalent of the Byzantine Divine

Liturgy.

Matins

Originally the name of the morning prayer service in the early Church, it eventually

came to mean the vigil or night prayer in the West; Lauds taking on the meaning of

morning prayer. After the liturgical reforms of 1970, it has been replaced by the Office

of Readings. Some Byzantine Churches use Matins to refer to Orthros, in English.

Menaion, Menaia (Μηναίον)

A Byzantine liturgical book, which contains the Propers for the feasts and

commemorations that occur on fixed dates throughout the liturgical year. The Menaia

are not normally printed as a single book, but rather a collection; one Menaion for each

month of the liturgical year.

None [nəʊn]n]

Prayer of the ninth hour (i.e. 3 p.m.) in the Roman Rite. It is the equivalent of the Prayer

of the Ninth Hour in the Byzantine Rite.

Octoechos (Οκτώηχος)

A Byzantine liturgical book, which has two versions: one for the entire week, the other

just for the Sundays. It contains the Common of the cycle of liturgical services according

to the Eight Tones. The Great Octoechos is sometimes also called the Parakletike.
FULLY AUTOMATING THE BYZANTINE TYPIKON 146

Ode (Ωδή)

See: Canticle

Office of Readings

The successor to the pre-Vatican II prayer of Matins. The Office of Readings has been

designed so that it may be prayed in its historical place as a vigil or at any time

throughout the liturgical day.

Ordinary Form

See: Roman Rite

Orthros (Όρθρος)

The morning or sunrise prayer of the Byzantine Rite. It is sometimes also referred to as

Matins.

Particular Church

In the Catholic Church, either a diocese—the smallest representative of a complete

Church—or an autonomous Church sui iuris (John Paul II, 1983, nn. 368–374).

Sometimes synonymous with local Church.

Pentecostarion (Πεντηκοστάριον)

A Byzantine liturgical book, which contains the Propers for the services of the Paschal

season—i.e. from Easter (Pascha) until the Sunday of All Saints (the first Sunday after

Pentecost).

Pericope

An extract or story taken from the text of the Sacred Scriptures. A Lection would consist

of a pericope, an incipit, if required, and an explicit, if also required.

FULLY AUTOMATING THE BYZANTINE TYPIKON 147

Prayer to the Holy Spirit

The prayer “O Heavenly King, Consoler ...”. It is not used to begin the liturgy from

Easter until after the feast of Pentecost.

Prime

The prayer of the first hour of the day (i.e. 6 a.m.) in the Extraordinary Form of the

Roman Rite. It was suppressed in the liturgical reforms of 1970. It is the equivalent of

the Prayer of the First Hour in the Byzantine Rite.

Proleptic Calendar

Using a particular calendar's rules (e.g. the Julian calendar) to refer to dates before the

beginning or after the practical end of that calendar.

Proper (of Seasons, of Saints)

That section of several liturgical books in both the Byzantine and Roman Rites, which

contains readings and prayers proper to—i.e. belonging to—the particular season, saint,

or commemoration.

Prophetologion (Προφητολόγιον)

A Byzantine liturgical book, which contains the readings from the Old Testament—

except the Psalms—arranged according to the liturgical year. In today's Byzantine Rite,

readings from the Old Testament are usually only appointed for Great Vespers of major

feasts.
FULLY AUTOMATING THE BYZANTINE TYPIKON 148

Psalter (Ψαλτήριον)

In this instance, a Byzantine liturgical book, which contains the psalms arranged in

kathismata and stases. It usually also includes the full text of the Canticles as read in the

service of Orthros.

Psaltiki (Ψαλτική)

Byzantine music or Byzantine chant.

RDBMS

A system for managing data on computers using a relational model.

Rete Algorithm

Rete is the Latin word for “net”. The Rete algorithm is a pattern-matching algorithm

designed by Charles L. Forgy of Carnegie Mellon University in 1979 (cf. Doorenbos,

1995; Forgy, 1982). It is used in many rules engines.

Rite

In the Catholic Church, the liturgical, theological, spiritual, and disciplinary patrimony,

culture, and circumstances of history of a distinct people, by which its own manner of

living the faith is manifested in each Church sui iuris. In the Catholic Church, apart from

the Latin Rite, there are rites which arise from the Alexandrian, Antiochene, Armenian,

Chaldean and Constantinopolitan traditions (John Paul II, 1990, n. 28). In a similar way,

the Byzantine Rite comprises the liturgical patrimony (divine liturgy, Canonical Hours,

sacraments, blessings, etc.) developed by the Church of Constantinople.

FULLY AUTOMATING THE BYZANTINE TYPIKON 149

Roman Rite

The liturgical tradition or rite as found in the Diocese of Rome of the Catholic Church.

The Ordinary Form of this rite was defined at the Second Vatican Council (Vatican II)

and subsequent decisions. The Extraordinary Form was later defined by Pope Benedict

XVI in 2007 as the liturgical practice in place in the Roman Rite of the Catholic Church

in 1962 (Benedict XVI, 2007, n. 1).

Sanctoral Cycle

The cycle of feasts of saints throughout the year.

Scripting Language

A Scripting Language is a programming language that is usually interpreted and not

compiled. It is therefore often used for prototyping or as “glue” binding several

applications or data stores together.

Sext

Prayer of the sixth hour (i.e. 12 noon) in the Roman Rite. It is the equivalent of the

Prayer of the Sixth Hour in the Byzantine Rite.

Solar Cycle

See: Solar Number.

Solar Number

The Solar Cycle represents the fact that in the Julian calendar, every 28 years the

relationship between days of the week and the dates of the year is repeated. This is still

true in the Gregorian calendar for periods that do not cross centuries that are not leap

years (Tøndering, 2014). The Solar Number of a year represents the position of that year
FULLY AUTOMATING THE BYZANTINE TYPIKON 150

within the Solar Cycle. The calculation for the Solar Number is as follows:

Solar Number = (year + 8) modulo 28 + 1.

Stavrotheotokion (Σταυροθεοτοκίον)

A Theotokion that is used on Wednesdays and Fridays, as it includes references to the

Holy Cross.

sui iuris, sui juris

Independent, autonomous, “in or of its own right”.

Terce [təːs]s]

Prayer of the third hour (i.e. 9 a.m.) in the Roman Rite. It is the equivalent of the Prayer

of the Third Hour in the Byzantine Rite.

Theotokion (Θεοτοκίον)

A hymn to the Theotokos, which usually follows the Doxology at the end of a series of

Troparia or Stichera.

Theotokos (Θεοτόκος)

A common title given to Mary the mother of Jesus in the Byzantine Rite. It means “God-

bearer”, or “one who gives birth to God”.

Tone

One of the cycle of eight Tones chanted in Byzantine liturgy. The prayers and hymns to

be chanted are found in the Octoechos.

Triodion (Τριώδιον)

A Byzantine liturgical book, which contains the Propers for the services of the Great

Fast, or Lenten period, including the pre-Lenten period. It covers the period from the
FULLY AUTOMATING THE BYZANTINE TYPIKON 151

tenth Sunday before Easter until Great and Holy Saturday. Great and Holy Week is also

included.

Trisagion (Τρισάγιον)

The name means “thrice holy” and is a hymn in the Byzantine liturgy. The Trisagion has

three variants, one of which is used depending on the feast or season. The most

commonly chanted is: “Holy God! Holy Mighty One! Holy Immortal One! Have mercy

on us!”

Troparion, Troparia (Τροπάριον)

A verse of religious poetry chanted in the liturgy. Without qualification, it often refers to

the Apolytikion or Troparion of the Day.

Typical editions

The Catholic Church describes those editions of liturgical books that are normative as

typical. These typical editions are those, from which all copies must be made; they are

the standard edition for the work. For a second or third such normative edition of a

liturgical work, the Latin terms editio typica altera and editio typica tertia are used,

respectively.

Typikon, Typika (Τυπικόν)

A Byzantine liturgical book, which contains the rules for celebrating feasts as they occur

throughout the liturgical year. It presupposes the existence of the other liturgical books.

The details included are usually only those required in the case of the concurrence of

another feast, service period of a feast, or a Saturday or Sunday. It presupposes a basic

knowledge of the structure of the Divine Liturgy and the Canonical Hours, although

some Typika contain a description of these basic structures.

FULLY AUTOMATING THE BYZANTINE TYPIKON 152

Vespers

The name of the evening service in both the Roman and Byzantine Rites.
FULLY AUTOMATING THE BYZANTINE TYPIKON 153

References

Byzantine Rite Churches

Eastern Orthodox.

Eastern Orthodox.

Analogion. (n.d.). τυπικόν [Typikon]. Retrieved 1 March 2011, from

http://typikon.analogion.net/

Antiochian Orthodox Christian Archdiocese of North America [Antiochian Orthodox]. (n.d.-

a). Fasting and Great Lent. Retrieved 1 June 2011, from

http://www.antiochian.org/fasting-great-lent

Antiochian Orthodox Christian Archdiocese of North America [Antiochian Orthodox]. (n.d.-

b). Guidelines for the Nativity Fast. Retrieved 1 June 2011, from

http://www.antiochian.org/node/18518

Antiochian Orthodox Christian Archdiocese of North America [Antiochian Orthodox].

(2015). The Paraklesis Service. Retrieved from

http://www.antiochian.org/sites/default/files/paraklesis_service.pdf

Arman, R. (1986). ‫كتاب التيبيكون يتضمنح كيفية تنظيم جميع الفروض والصلوات واالحتفاالت‬

‫[ الكنائسيَّةح حسب ترتيبح الكنيسة المقدَّسة الشرقيَّةح واألديار الشريفة التابعة لها‬The The

Typikon, which includes how to organise all the Canonical prayers and ecclesiastical

ceremonies according to the rites of the Holy Eastern Church and her dependent,

most noble monasteries]. Beirut.

Bartholomew, I. [Patriarch]. (1991, November 2). Enthronement Address of His All-

Holiness, Ecumenical Patriarch Bartholomew. Retrieved 26 February 2011, from

http://www.jeffvelasco.org/theology/ep and

http://www.patriarchate.org/documents/1991-enthronement-address
FULLY AUTOMATING THE BYZANTINE TYPIKON 154

Cleophas, L. (2011, March 18). Midnight Office—Mesonyktikon. Retrieved 1 February

2016, from http://www.lucascleophas.nl/?p=1069

Dositheos. (2010). τυπικόν του οσίου και θεοφόρου πατρός ημών Σάββα του ηγιασμενου

[The Typikon of the our Holy and God-bearing Father Sabba the Sanctified]. Granitsa,

Eurytania, Greece: Monastery of Panagia Tatarna.

Ecumenical Patriarchate. (2010). Τυπικόν του Aὐαγγέλιον κατὰ Ματθαῖον γούστου 2010 [The Typikon of August

2010]. Retrieved 12 February 2011, from

http://www.ec-patr.org/gr/typikon/2010/2010-08-15.htm

Ecumenical Patriarchate. (2011). Τυπικόν του Ἰωάννου τοῦ Χρυσοστόμουανουαρίου 2011 [The Typikon of January

2011]. Retrieved 12 February 2011, from

http://www.ec-patr.org/gr/typikon/2011/2011-01-30.htm

Ecumenical Patriarchate. (2015). Τυπικόν του Σεπτεμβρίου 2015 [The Typikon of September

2015]. Retrieved 12 February 2016, from

http://www.ec-patr.org/gr/typikon/2015/m2015-09.htm

Feast Rank Rubrical Signs. (n.d.). Retrieved 26 January 2016, from

http://www.orthodox.cn/liturgical/feastrank_en.htm

Giuffrida, C. (2007). A Short Introduction to the Byzantine Liturgy. Retrieved 21 February

2016, from http://uigse-fse.org/wp-content/uploads/2014/03/A-SHORT-

INTRODUCTION-TO-THE-BYZANTINE-LITURGY.pdf

Goar, J. (1730). Euchologion sive Rituale Græcorum complectens [The Comprising the

Euchologion or Greek Ritual] (2nd ed.). Venice: Bartholomew Javarina.

FULLY AUTOMATING THE BYZANTINE TYPIKON 155

Greek Orthodox Archdiocese of Aleppo. (2011a). - ‫ من الصوم‬4 ‫ األحد‬- ‫ نيسان‬3 :‫نشرة الحد‬

‫[ القدّيس يوحنّا السلّمي‬Sunday bulletin: 3 April - 4th Sunday of Lent - Saint John

Climacos]. Retrieved 7 February 2016, from http://www.alepporthodox.org/modules/

bulletin/?op=display_bulletin_issue&year_id=2011&id=386

Greek Orthodox Archdiocese of Aleppo. (2011b). ‫ بعد‬29 ‫ األحد‬- ‫ كانون الثاني‬16 :‫نشرة الحد‬

‫[ الغنصرة‬Sunday bulletin: 16 January 2011 - 29th Sunday after Pentecost]. Retrieved

7 February 2016, from http://www.alepporthodox.org/modules/bulletin/index.php?

op=display_bulletin_issue&year_id=2011&id=375

Greek Orthodox Archdiocese of America. (2016). Online Chapel—Orthodox Calendar.

Retrieved 12 February 2016, from http://www.goarch.org/chapel/calendar

Gregorios the Hieromonk. (n.d.). Θεία Λειτουργία: ἔργον τοῦ λαοῦ τοῦ Θεοῦ [Divine ργον τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ λαοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ Θεοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ [Divine

Liturgy: work of the people of God]. Retrieved 21 February 2016, from

http://www.agiazoni.gr/article.php?id=15643221414153972618

Hawaweeny, R. (1955). ‫[ كتاب األفخولوجي الكبير‬The The Great Euchologion]. Beirut, Lebanon:

Qulfat Press.

Holy Trinity Russian Orthodox Church. (2016). Orthodox Calendar. Retrieved 12 February

2016, from http://www.holytrinityorthodox.com/calendar/index.php?

year=2016&today=7&month=3&trp=1&tzo=11

Hopko, T. (1997). The Orthodox Faith. Retrieved 26 February 2015, from

http://oca.org/orthodoxy/the-orthodox-faith

Jeffreys, E., Haldon, J., & Cormack, R. (Eds.). (2008). The Oxford Handbook of Byzantine

Studies. Oxford, UK: Oxford University Press.

Khalifeh, E. (2005). Antioch’s Golden Hoard: The Chalcedonian Orthodox Manuscript

Treasury. Road to Emmaus, (22), 2–21.

FULLY AUTOMATING THE BYZANTINE TYPIKON 156

Khoury, D. (1978, July). Feastdays and Services to The Theotokos. Retrieved 31 January

2016, from http://www.antiochian.org/1076

Khoury, D. (Trans.). (2011, October). The Book of the Typikon: Containing all the Rubrics

and Ordinances of the various Divine Services of the Holy Orthodox Church.

Antiochian Orthodox Church. Retrieved from http://almoutran.com/pdf/typikon.pdf

Koutloumousianos, B. (Ed.). (1863). Μηναίον του Σεπτέμβριου [The The Month of September].

Venice: Ecclesiastical Press.

Laham, G. [Patriarch]. (2004). Liturgy the Basis of Christian Unity. Retrieved 15 February

2016, from http://www.pgc-lb.org/get/gregorios/view/Visit-to-Turkey-2004

Larin, V. (2009). Feasting and Fasting according to the Byzantine Typikon. Retrieved 27

January 2016, from www.mhzh.ru/download/507/lrn2009b.pdf

Mastrontonis, G. (2016). Introduction to the Divine Liturgy. Retrieved 21 February 2016,

from http://www.goarch.org/ourfaith/ourfaith7117

Mateos, J. (Trans.). (1962). Le Typicon de la grande église [The The Typikon of the Great

Church] (Vols 1–2). Rome: Pontifical Institute of Oriental Studies.

Maximovitch, J. (1951). About the Typicon. In Selected Sermons of Saint John of Shanghai

Part III. Retrieved from

www.fatheralexander.org/booklets/english/johnmx_sermons_3.htm#n11

NCCUSA. (1995). Permissions Policy. Retrieved 28 February 2016, from

http://www.ncccusa.org/newbtu/permiss.html

Papagianni, C. (2006). σύστημα τυπικού των ιερών ακολουθιών του όλου ενιαυτου [The A System

of the Standards (i.e. ‘Typikon’) of the Church Services for the Holy Year]. Athens,

Greece: Apostolic Ministry of the Church of Greece.

FULLY AUTOMATING THE BYZANTINE TYPIKON 157

Parry, K., Melling, D., Brady, D., Griffith, S., & Healey, J. (Eds.). (2001). The Blackwell

Dictionary of Eastern Christianity. Oxford, UK: Blackwell Publishers.

Patriarchate of Antioch. (1957). ‫[ كتاب الميناون‬The Book of the Menaia] (Vols 1–3). Damascus:

Thomas Gate.

Riga, G. (Ed.). (1994). Τυπικόν [The Typikon]. Thessalonica, Greece: Patriarchal Institute for

Patristic Studies.

Schaff, P., & Wace, H. (Eds.). (1996). The Seven Ecumenical Councils (Vol. 14). Albany,

OR, USA: SAGE Software. Retrieved from

http://www.agape-biblia.org/orthodoxy/The%20Seven%20Ecumenical

%20Councils.pdf

Schefe, L. (2011). Ελληνικά λειτουργικά κείμενα της ορθόδοξης εκκλησιάς [Liturgical Texts

of the Orthodox Church]. Retrieved 14 January 2016, from http://glt.xyz/

Serfes, N. (2003, March 17). Cycle of Services in the Eastern Orthodox Church. Retrieved 4

February 2016, from http://www.serfes.org/orthodox/cycleofservices.htm

Taft, R. (1993). The Liturgy of the Hours in East and West: The Origins of the Divine Office

and its Meaning for Today (2nd revised). Collegeville, Minnesota, USA: The

Liturgical Press.

Taft, R. (2008). Liturgy. In The Oxford Handbook of Byzantine Studies (pp. 599–610).

Oxford, UK: Oxford University Press.

Tribe, S. (2009). Two Early Liturgical Writings from St. Maximus the Confessor and

Pseudo-Dionysius the Areopagite. Retrieved 14 January 2016, from

http://www.newliturgicalmovement.org/2009/09/two-early-liturgical-writings-from-

st.html
FULLY AUTOMATING THE BYZANTINE TYPIKON 158

Vaporis, N., & Zachariades-Holmberg, E. (Trans.). (1992). The Akathist Hymn and Small

Compline. Retrieved 30 January 2016, from

http://www.goarch.org/chapel/liturgical_texts/vaporis_akathist

Villis, E. (n.d.). Sacramental Guidelines. Retrieved 14 January 2016, from

http://www.gocoos.org/parish-information/sacramental-guidelines/

Violakis, G. (1888). Τυπικόν κατά την τάξιν της του χριστού μεγάλης εκκλησιάς [The Following

the order (i.e. ‘Typikon’) of the classification of the Great Church of Christ].

Constantinople: Patriarchal Press. Retrieved from

http://www.onlinetypikon.com/tme1888-files

Wybrew, H. (1990). The Orthodox Liturgy: The Development of the Eucharistic Liturgy in

the Byzantine Rite. Crestwood, NY, USA: St Vladimir’s Seminary Press.

Απόστολος ήτοι πράξεις και επιστολαι των άγιων απόστολων [The The Apostolos: Acts and Letters

of the Apostles]. (1855). Venice: Greek Press of Saint George.

θείον και ιερόν ευαγγέλιον [The Divine and Holy Evangelion]. (1884). Athens: Anthony

Kastriotos Press.
Melkite Greek-Catholic.

Melkite Greek-Catholic.

Basilian Salvatorian Monastery. (2010). ‫[ التقويم الطقسي‬The Ordo or ‘Liturgical Almanac’].

Beirut: Basilian Salvatorian Monastery.

Charon, C. (2011). History of the Melkite Patriarchates (Vol. 3). Fairfax, VA, USA: Eastern

Christian Publications.

Common English Translation Committee (Trans.). (2009). The Divine and Holy Liturgy.

Lebanon.

Couturier, A. (1912). Cours de liturgie grecque-melkite [The Course in Melkite Greek Liturgy]

(Vols 1–3). Jerusalem: Imprimerie des R. P. Franciscains de Terre Sainte.

FULLY AUTOMATING THE BYZANTINE TYPIKON 159

Couturier, A. (1924). Syllitourgikon ou la Sainte Liturgie Byzantine [The Syllitourgikon or the

Holy Byzantine Liturgy]. Jerusalem: Librairie des Franciscains de Terre Sainte.

Eparchy of Newton. (2015). » Great Canon. Retrieved 31 January 2016, from

https://melkite.org/tag/great-canon

Giuffrida, C. (2007). A Short Introduction to the Byzantine Liturgy. Retrieved 21 February

2016, from http://uigse-fse.org/wp-content/uploads/2014/03/A-SHORT-

INTRODUCTION-TO-THE-BYZANTINE-LITURGY.pdf

Haidamous, M. (Ed.). (2006). ‫[ قانون الباركليسيح الصغير‬The Canon of the Small Paraclesis].

Jounieh, Lebanon: Paulist Fathers.

Laham, G. [Patriarch]. (2004). Liturgy the basis of Christian Unity. Retrieved 15 February

2016, from http://www.pgc-lb.org/get/gregorios/view/Visit-to-Turkey-2004

Laham, G. [Patriarch]. (2009). Introduction to Liturgical Services and their Symbolism in the

Eastern Church. Fairfax, VA, USA: Eastern Christian Publications.

Leonarczyk, P. (Ed.). (2008). Publicans Prayer Book. Boston, MA, USA: Sophia Press.

Mateos, J. (Trans.). (1962). Le Typicon de la grande église [The The Typikon of the Great

Church] (Vols 1–2). Rome: Pontifical Institute of Oriental Studies.

Melkite Church. (1865). ‫كتاب االفخولوجيون الكبير استعمال كهنةح الروم الكاثوليك‬

[The Euchologion to mega]. Jerusalem: Franciscan Fathers.

Moulouk, P. (1896). ‫[ كتاب التيبيكون‬The The Typikon]. Beirut: Literary Press.

NCCUSA. (1995). Permissions Policy. Retrieved 28 February 2016, from

http://www.ncccusa.org/newbtu/permiss.html

Patriarchal Liturgical Commission. (1998). ‫ لكنيسة الروم الملكيينح‬: ‫كتاب الصلوات الطقسية‬

‫[ الكاثوليك‬The Book of Liturgical Prayers: of the Melkite Greek-Catholic Church] (1st

ed., Vols 1–4). Jounieh, Lebanon: Paulist Fathers.

FULLY AUTOMATING THE BYZANTINE TYPIKON 160

Patriarchal Liturgical Commission. (2006). ‫[ كتاب الليترجيات اإللهية المقدّسة‬The Book of the

Holy and Divine Liturgies] (Vols 1–2). Jounieh, Lebanon: Paulist Fathers.

Patriarchal Liturgical Commission. (2009). ‫[ التقويم الطقسي‬The Ordo]. Jounieh, Lebanon:

Paulist Fathers.

Patriarchal Liturgical Commission. (2010). ‫ ترانيمح كتاب السواعيةح المشتمل‬: ‫للرب‬

ّ ‫رنّمواح‬

‫[ على الصلوات اليومية لكنيسة الروم الملكيينح الكاثوليكية‬The Sing to the Lord: Chants

from the Horologion, including the daily prayers, of the Melkite Greek-Catholic

Church]. Jounieh, Lebanon: Paulist Fathers.

Paulist Fathers (Ed.). (1967). ‫كتاب الرسائل المشتمل على ما يُقرأ في الكنيسة من أعمالح‬

‫[ ورسائل الرسل القديسينح على مرار السنة‬The Apostolos (Book of Epistles) including

all that is read in church from the Acts and Letters of the Apostles throughout the

year] (2nd ed.). Jounieh, Lebanon: Paulist Fathers.

Paulist Fathers (Ed.). (1988). ‫[ اإلنجيل اإللهي المقدّس‬The The Holy and Divine Gospel] (3rd

ed.). Jounieh, Lebanon: Paulist Fathers.

Raya, J. (Ed.). (1979). The Divine and Holy Gospel. Allendale, NJ, USA: Alleluia Press.

Raya, J. (Ed.). (1981). Apostolos or Byzantine Epistle Lectionary. Allendale, NJ, USA:

Alleluia Press.

Raya, J., & de Vinck, J. (Eds.). (1996). Byzantine Daily Worship. Allendale, NJ, USA:

Alleluia Press.

Rizq, C. (1911). ‫( كتاب التيبيكون الكنسي‬Τυπικόν Εκκλησιαστκόν) : ‫الستعمال الكنيسة‬

‫اليونانية الملكية الكاثوليكية في البطريركيات األربعح الشرقيةح وعموم كنائس الملة في‬

‫[ سائر انحاء المعمورح‬The Ecclesiastical Typikon: for the use of the Melkite Greek-

Catholic Church in the four Eastern Patriarchates and all churches of the rite

anywhere in the world]. Beirut: Jesuit Missionaries.

FULLY AUTOMATING THE BYZANTINE TYPIKON 161

Skrocki, M. (Ed.). (2009). The Horologion (2nd ed.). Boston, MA, USA: Sophia Press.

Catholic Church (Roman Rite, Latin Rite)

Agenzia Fides. (2013, March 25). Catholics and Orthodox Celebrate Easter according to the

Julian Calendar. Retrieved 28 January 2016, from

http://www.fides.org/en/news/33434-

ASIA_HOLY_LAND_Catholics_and_Orthodox_celebrate_Easter_according_to_the_

Julian_calendar#.Vqm51LJ97VN

Association Épiscopale Liturgique pour les Pays Francophones [AELF]. (2008). Lire la bible

[Read the Bible]. Retrieved 28 February 2016, from http://aelf.org/bible-liturgie

Australian Catholic Bishops Conference (ACBC). (2010). The Roman Missal (third typical).

London, UK: Catholic Truth Society.

Bellarmine, R. (1857). Opera Omnia [The The Complete Works] (Vol. 2). Naples, Italy: Joseph

Giuliano.

Benedict XVI. (2007). Summorum Pontificum [On the Use of the Roman Liturgy prior to the

Reform of 1970]. Retrieved 14 January 2016, from

http://w2.vatican.va/content/benedict-xvi/la/motu_proprio/documents/hf_ben-

xvi_motu-proprio_20070707_summorum-pontificum.html

Campbell, S. (1971). From Breviary to Liturgy of the Hours: The Structural Reform of the

Roman Office. Collegeville, MN, USA: The Liturgical Press.

Catholic Bishops Conference of England and Wales (CBCEW). (2016). Solemnities.

Retrieved 28 January 2016, from

http://www.liturgyoffice.org.uk/Calendar/Sunday/OT2Solemnities.shtml
FULLY AUTOMATING THE BYZANTINE TYPIKON 162

Congregatio de Cultu Divino et Disciplina Sacramentorum [CCDDS]. (2014, May 29).

Decreto di iscrizione nel Calendario Romano Generale dei Santi Giovanni XXIII e

Giovanni Paolo II. Retrieved 17 January 2016, from

http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_d

oc_20140529_decreto-calendario-generale-gxxiii-gpii_lt.html

Divinum Officium Project. (2016). Divinum Officium. Retrieved 7 March 2016, from http://

divinumofficium.com/cgi-bin/horas/officium.pl

Donovan, C. (2007). Catholic Rites and Churches. Retrieved 14 January 2016, from

https://www.ewtn.com/expert/answers/catholic_rites_and_churches.htm

Falkner, D. (2015). Morning Prayer - Memorial for Saint Ignatius of Antioch, Bishop and

Martyr. Retrieved 30 January 2016, from http://divineoffice.org/1017-mp/?

date=20151017

Fortescue, A. (1911). Patriarch and Patriarchate. In The Catholic Encyclopedia. New York,

NY, USA: Robert Appleton Company. Retrieved from

http://www.newadvent.org/cathen/11549a.htm

Gregory XIII. (1582, February 24). Inter Gravissimas. Retrieved 4 February 2016, from

http://www.bluewaterarts.com/calendar/NewInterGravissimas.htm

Harrington, E. (2008). Movable Feasts. Retrieved 28 January 2016, from

http://liturgybrisbane.net.au/liturgylines/movable-feasts-2/

Herbermann, C. (Ed.). (1913). The Catholic Encyclopedia. New York, NY, USA: Robert

Apleton. Retrieved from http://www.newadvent.org/cathen/

FULLY AUTOMATING THE BYZANTINE TYPIKON 163

Hilgartner, R. (2011, March 7). The Old Testament in the Liturgical Life of the Church.

Retrieved 29 January 2016, from http://www.usccb.org/bible/understanding-the-

bible/study-materials/articles/the-old-testament-in-the-liturgical-life-of-the-

church.cfm

International Commission on English in the Liturgy (ICEL). (n.d.). Copyright Policies.

Retrieved 29 February 2016, from http://www.icelweb.org/copyright.htm

John Paul II. (1983). Codex Iuris Canonici [Code of Canon Law]. Retrieved 14 January

2016, from http://www.vatican.va/archive/cod-iuris-canonici/cic_index_lt.html

John Paul II. (1990). Codex Canonum Ecclesiarum orientalium [Code of Canons of the

Eastern Churches]. Retrieved 14 January 2016, from

http://w2.vatican.va/content/john-paul-ii/la/apost_constitutions/documents/hf_jp-

ii_apc_19901018_codex-can-eccl-orient-1.html

John Paul II. (2001, January 25). Homily of His Holiness John Paul II given Thursday, 25

January 2001 at the Basilica of St Paul-Outside-the-Walls. Retrieved 13 February

2016, from http://w2.vatican.va/content/john-paul-ii/en/homilies/2001/documents/

hf_jp-ii_hom_20010125_christian-unity.html

John Paul II. (2003, April 17). Litterae Encyclicae: Ecclesia de Eucharistia [Encyclical

Letter: On the Eucharist and its relationship to the Church]. Retrieved 29 February

2016, from

http://www.vatican.va/holy_father/special_features/encyclicals/documents/hf_jp-

ii_enc_20030417_ecclesia_eucharistia_lt.html

Livingstone, E. (2013). The Concise Oxford Dictionary of the Christian Church (3rd ed.).

Oxford, UK: Oxford University Press.

FULLY AUTOMATING THE BYZANTINE TYPIKON 164

Medina Estévez, J. (1998, December 8). De Occurrentia memoriæ obligatoriæ immaculati

cordis beatæ Mariæ virginis una cum altera memoria eiusdem gradus [Occurrence of

an obligatory memoria of the Immaculate Heart The Blessed Virgin Mary together

with the another memoria of the same rank]. Retrieved 28 January 2016, from http://

www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20

000630_memoria-immaculati-cordis-mariae-virginis_lt.html

Medina Estévez, J. (2002). Notificazione su alcuni aspetti dei Lezionari Ecclesiastici propri

della «Liturgia Horarum» [A Note on certain aspects of the Ecclesiastical

Lectionaries for the Liturgy of the Hours]. Notitiæ, (38 (2002)), 555–568.

NCCUSA. (1995). Permissions Policy. Retrieved 28 February 2016, from

http://www.ncccusa.org/newbtu/permiss.html

O’Neill, J. (1909). Fast. In The Catholic Encyclopedia. New York, NY, USA: Robert

Appleton Company. Retrieved from http://www.newadvent.org/cathen/05789c.htm

Paul VI. (1963, December 4). Constitutio de Sacra Liturgia: Sacrosanctum concilium.

Retrieved 29 January 2016, from

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-

ii_const_19631204_sacrosanctum-concilium_lt.html

Paul VI. (1970, November 1). Laudis canticum [Apostolic Constitution promulgating the

revised book of the Liturgy of the Hours]. Retrieved 17 January 2016, from

http://w2.vatican.va/content/paul-vi/la/apost_constitutions/documents/hf_p-

vi_apc_19701101_laudis-canticum.html
FULLY AUTOMATING THE BYZANTINE TYPIKON 165

Paul VI. (1966, February 17). Paenitemini: Apostolic Constitution on Fast and Abstinence.

Retrieved 16 February 2016, from

http://w2.vatican.va/content/paul-vi/en/apost_constitutions/documents/hf_p-

vi_apc_19660217_paenitemini.html

Pius X. (1911, November 1). Divino afflato [On the New Arrangement of the Psalter in the

Roman Breviary]. Retrieved 7 March 2016, from

http://w2.vatican.va/content/pius-x/la/apost_constitutions/documents/hf_p-

x_apc_19111101_divino-afflatu.html

Sacred Congregation for Divine Worship (CCDDS). (1976). Lectiones biblicæ liturgiæ

horarum: juxta cyclum duorum annorum [Biblical Readings of the Liturgy of the

Hours: according to the biennial cycle]. Notitiæ, 12(8 - 9), 324–356.

Sacred Congregation for Divine Worship (CCDDS). (1996). De Occurrentia memoriæ

obligatoriæ immaculati cordis beatæ Mariæ virginis una cum altera memoria eiusdem

gradus [Occurrence of an obligatory memoria of the Immaculate Heart The Blessed

Virgin Mary together with the another memoria of the same rank]. Notitiæ, 32(654 -

656).

Sacred Congregation for Divine Worship (CCDDS). (2002). Notificazione su alcuni aspetti

dei Lezionari ecclesiastici propri della ‘Liturgia Horarum’. Retrieved 14 January

2016, from

http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_d

oc_20021002_notificazione-lezionari_it.html
FULLY AUTOMATING THE BYZANTINE TYPIKON 166

Second Vatican Council. (1963, December 4). Sacrosanctum concilium [Constitution on the

Sacred Liturgy]. Retrieved 17 January 2016, from

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-

ii_const_19631204_sacrosanctum-concilium_lt.html

Sudilovsky, J. (2013, February 7). Tale of two Easters: Holy Land Catholics, Orthodox to

celebrate as one. Retrieved 13 February 2016, from

http://www.catholicnews.com/services/englishnews/2013/tale-of-two-easters-holy-

land-catholics-orthodox-to-celebrate-as-one-cns-1300518.cfm

Taft, R. (1993b). The Liturgy of the Hours in East and West: The Origins of the Divine

Office and its Meaning for Today (2nd revised). Collegeville, MN, USA: The

Liturgical Press.

Thurston, H. (1909). Easter Controversy. In The Catholic Encyclopedia. New York, NY,

USA: Robert Appleton Company. Retrieved April 17, 2016 from New Advent: http://

www.newadvent.org/cathen/05228a.htm

United States Conference of Catholic Bishops (USCCB). (2011). The Roman Missal (Third

typical). Washington, DC, USA: USCCB.

Vatican. (1961). Breviarium Romanum [The The Roman Breviary] (Editio juxta typicam).

Vatican: Libreria Editrice Vaticana.

Vatican. (1974). General Instruction on the Liturgy of the Hours [GILH]. Retrieved from

http://www.liturgyoffice.org.uk/Resources/Rites/GILH.pdf

Vatican. (1977). Thesaurus Liturgiæ Horarum Monasticæ [The Thesaurus of the Monastic

Liturgy of the Hours]. Rome: Leberit.

Vatican (Ed.). (1979). Graduale Romanum. Solesmes, Sarthe, France: Solesmes Abbey.
FULLY AUTOMATING THE BYZANTINE TYPIKON 167

Vatican. (1981). Ordo Lectionum Missæ [The The Order of the Lectionary for Mass] (editio

typica altera). Vatican: Libreria Editrice Vaticana.

Vatican (Ed.). (1986). Nova Vulgata - Bibliorum Sacrorum Editio (editio typica altera).

Vatican: Libreria Editrice Vaticana. Retrieved from

http://www.vatican.va/archive/bible/nova_vulgata/documents/nova-

vulgata_index_lt.html

Vatican. (1994). Catechism of the Catholic Church. Homebush, NSW, Australia: St Paul’s.

Vatican. (2002a). Missale Romanum [The Roman Missal] (editio typica tertia). Vatican: Libreria

Editrice Vaticana.

Vatican. (2002b). Normæ Universales de Anno Liturgico et de Calendario [Universal Norms

on the Liturgical Year and the Calendar]. In Missale Romanum [The Roman Missal]

(editio typica tertia). Vatican: Libreria Editrice Vaticana.

Vatican. (2010). Liturgia Horarum iuxta Ritum Romanum [The Liturgy of the Hours according to

the Roman Rite] (editio typica altera, Vols 1–4). Vatican: Libreria Editrice Vaticana.

Vatican Radio. (2016). Broadcast On Demand and Podcast. Retrieved 20 February 2016,

from http://www.radiovaticana.va/en1/on_demand.asp?gr=ltg

Waltz, R. (2007). Lectionaries. Retrieved 14 January 2016, from

http://www.skypoint.com/members/waltzmn/Lectionary.html

Waltz, R. (2013, July 20). Divisions and Organization of the Text. In The Encyclopedia of

New Testament Textual Criticism (Last Preliminary, pp. 307–316). Retrieved from

https://mnheritagesongbook.files.wordpress.com/2013/07/encyclopedia_nt_tc_final.p

df
FULLY AUTOMATING THE BYZANTINE TYPIKON 168

World Council of Churches (WCC). (1997, March 10). Towards a Common Date for Easter.

Retrieved 13 February 2016, from

https://www.oikoumene.org/en/resources/documents/commissions/faith-and-order/i-

unity-the-church-and-its-mission/towards-a-common-date-for-easter

ZENIT Staff. (2001, October 19). Syrian Catholics and Orthodox to Mark Easter on Same

Day. Retrieved 28 January 2016, from http://zenit.org/articles/syrian-catholics-and-

orthodox-to-mark-easter-on-same-day/

Zuhlsdorf, R. (2008). Quæritur: Concerning Notitiæ and the 5th vol of the Liturgy of the

Hours. Retrieved from http://wdtprs.com/blog/2008/07/quaeritur-concerning-notitiae-

and-the-5th-vol-of-the-liturgy-of-hours/

Science, including Computer Science

Barker, D. (2015). Web Content Management: Systems, Features, and Best Practices.

Sebastopol, CA, USA: O’Reilly Media.

Beazley, D. (2006). Python Essential Reference (3rd ed.). Indianapolis, IN, USA: Sams

Publishing.

Bojinov, K. (2008). NETB131 Programming Project: Programming Language CLIPS, an

overview. Retrieved 26 February 2016, from

http://www.math.bas.bg/~nkirov/2008/NETB101/projects/Programming_Language_

CLIPS.htm

BIPM. (2014a). Non-SI units accepted for use with the International System of Units.

Retrieved 14 January 2016, from

http://www.bipm.org/en/publications/si-brochure/table6.html

BIPM. (2014b). Unité de temps (seconde) [Unit of Time (second)]. Retrieved 7 February

2016, from http://www.bipm.org/fr/publications/si-brochure/second.html

FULLY AUTOMATING THE BYZANTINE TYPIKON 169

Chen, R. (2009, March 6). Why is the Win32 epoch January 1, 1601? Retrieved 17 January

2016, from https://blogs.msdn.microsoft.com/oldnewthing/20090306-00/?p=18913

Chisholm, M. (2004). How to Build a Business Rules Engine. San Francisco, CA, USA:

Morgan Kaufmann.

Computer Support Group (CSG). (2011, August 17). Easter Calculator And Converter.

Retrieved 24 February 2016, from http://www.csgnetwork.com/eastercalc.html

Dershowitz, N., & Reingold, E. (2008). Calendrical Calculations (3rd ed.). New York, NY,

USA: Cambridge University Press.

Dobrzycki, J. (1982). Astronomical Aspects of the Calendar Reform. In Gregorian Reform of

the Calendar: Proceedings of the Vatican Conference to Commemorate its 400th

Anniversary 1582–1982. Vatican: Pontificia Academia Scientiarum Specola

Vaticana.

Doorenbos, R. (1995). Production Matching for Large Learning Systems. Carnegie Mellon

University. Retrieved from ttp://reports-archive.adm.cs.cmu.edu/anon/1995/CMU-

CS-95-113.pdf

Flynt, C. (2003). Tcl/Tk: a Developers Guide (2nd ed.). San Francisco, CA, USA: Morgan

Kaufmann.

Forgy, C. (1982). Rete: A Fast Algorithm for the Many Pattern / Many Object Pattern Match

Problem. Artificial Intelligence, (19), 17–37. http://doi.org/10.1016/0004-

3702(82)90020-0

Giarratano, J. (2002). CLIPS Users Guide (version 6.20). Retrieved from

http://clipsrules.sourceforge.net/documentation/v624/ug.pdf

Giarratano, J. (2006). CLIPS Reference Manuals (Vols 1–4). Retrieved from

http://clipsrules.sourceforge.net/OnlineDocs.html
FULLY AUTOMATING THE BYZANTINE TYPIKON 170

Giarratano, J. (2015). CLIPS User’s Guide (Version 6.30). Retrieved 24 February 2016, from

http://clipsrules.sourceforge.net/documentation/v630/ug.pdf

Giarratano, J., & Riley, G. (1998). Expert Systems Principles and Programming (3rd ed.).

Boston, MA, USA: PWS.

Giurca, A. (2006, July 10). R2ML: The REWERSE I1 Rule Markup Language. Retrieved 2

February 2016, from

http://www.rewerse.net/I1/oxygen.informatik.tu-cottbus.de/rewerse-i1/@q=r2ml.htm

GM Arts. (2010a, May 5). Easter Sunday Date FAQ. Retrieved 28 February 2016, from

http://www.gmarts.org/index.php?go=414

GM Arts. (2010b, May 5). Easter Sunday Dates. Retrieved 24 February 2016, from

http://www.gmarts.org/index.php?go=413

Goja, A. (2011, May 16). Man, Marriage and Machine—Adventures in Artificial Advice.

Retrieved 15 January 2016, from http://www.codeproject.com/Articles/179375/Man-

Marriage-and-Machine-Adventures-in-Artificial

Grosof, B., & Dean, M. (2005, April). Overview of SweetRules V2.1: Tools for Semantic

Web Rules and Ontologies, including Translation, Inferencing, Analysis, and

Authoring. Retrieved from http://sweetrules.projects.semwebcentral.org/sweetrules-

overview-presentation-2005-04-24-v3.pdf

Grosof, B., & Neogy, C. (2005, October 27). SweetRules Project Home Page. Retrieved 16

February 2016, from http://sweetrules.projects.semwebcentral.org/

Herman, T. (2014). A Functional Start to Computing with Python. Boca Raton, FL, USA:

CRC Press.

Holweck, F. (1909). Easter. In The Catholic Encyclopedia. New York, NY, USA: Robert

Apleton. Retrieved from http://www.newadvent.org/cathen/05224d.htm

FULLY AUTOMATING THE BYZANTINE TYPIKON 171

IETF. (1998, November). RFC 2445 - Internet Calendaring and Scheduling Core Object

Specification (iCalendar). Retrieved 21 February 2016, from

https://tools.ietf.org/html/rfc2445

IETF. (2009, September). RFC 5545 - Internet Calendaring and Scheduling Core Object

Specification (iCalendar). Retrieved 18 February 2016, from

https://tools.ietf.org/html/rfc5545#page-141

Institut de Mécanique céleste et de calcul des éphémérides (IMCCE). (n.d.). Détermination

de la date de Pâques - le comput [Determination of the Date of Easter - the

computus]. Retrieved 13 January 2016, from

http://www.imcce.fr/fr/grandpublic/temps/dates_paques.html

Iverson, K. (1962). A Programming Language. New York, NY, USA: John Wiley & Sons.

Kershaw, S. (1999, July 14). LitML: A Liturgical Markup Language. Retrieved 18 February

2016, from http://www.oremus.org/LitML/

Koopman, P. (2011, May). Avoiding the Top 43 Embedded Software Risks. Presented at the

Embedded Systems Conference, Carnegie Mellon University. Retrieved from https://

users.ece.cmu.edu/~koopman/pubs/koopman11_escsv_handouts.pdf

Lai, E. (2009, July 1). No to SQL? Anti-database movement gains steam. Computerworld.

Retrieved from

http://www.computerworld.com/s/article/9135086/No_to_SQL_Anti_database_move

ment_gains_steam_

Lardas, G. (1996). On the question of the ‘Revised Julian Calendar’. Retrieved 14 January

2016, from http://www.stjohndc.org/Russian/what/WhatE/e_Clndr-Lardas.htm

Lefebvre, C. (2006). About - Linux Mint. Retrieved 16 January 2016, from

http://www.linuxmint.com/about.php
FULLY AUTOMATING THE BYZANTINE TYPIKON 172

Lutz, M. (2009). Learning Python (4th ed.). Sebastopol, CA, USA: O’Reilly Media.

Mallen, R. (2002). Easter Dating Method - Calculate the Date of Easter Sunday. Retrieved 14

January 2016, from https://www.assa.org.au/edm

McCarthy, D. (1998). The Julian and Modified Julian Dates. Journal for the History of

Astronomy, (29), 327–330.

Meeus, J. (1991). Astronomical Algorithms (1st ed.). Richmond, VA, USA: William-Bell.

Microsoft. (2016). Troubleshooting. Retrieved 25 February 2016, from https://mail.live.com/

mail/troubleshooting.aspx

Milanković, M. (1923). Das Ende des julianischen Kalenders und der neue Kalender der

orientalischen Kirche [The End of the Julian Calendar and the new Calendar of the

Eastern Churches]. Astronomische Nachrichten [The Astronomical News], 20, 379–384.

Moesgaard, K. (1982). Basic Units in Chronology and Chronometry. In Gregorian Reform of

the Calendar: Proceedings of the Vatican Conference to Commemorate its 400th

Anniversary 1582–1982. Vatican: Pontificia Academia Scientiarum Specola

Vaticana.

Montes, M. (2001). Calculation of the Ecclesiastical Calendar. Retrieved 15 January 2016,

from https://www.drupal.org/node/1180480

Ousterhout, J. (1993). Tcl and the Tk Toolkit (draft). Addison-Wesley.

Owens, M. (2006). The Definitive Guide to SQLite. New York, NY, USA: Springer-Verlag.

Pedro, J. (2008, December 16). clips: include fact-set query functions. (#508946) [Debian

Bug report logs]. Retrieved 5 February 2016, from

https://bugs.debian.org/cgi-bin/bugreport.cgi?bug=508946
FULLY AUTOMATING THE BYZANTINE TYPIKON 173

Raggett, D., Le Hors, A., & Jacobs, I. (1999, December 24). Performance, Implementation,

and Design Notes. Retrieved 28 February 2016, from

https://www.w3.org/TR/html4/appendix/notes.html#h-B.1

Sasikumar, M., Ramani, S., Muthu Raman, S., Anjaneyula, K., & Chandrasekar, R. (2007). A

Practical Introduction to Rule Based Expert Systems. New Delhi: Narosa.

Stewart, I. (2001, March). Algorithms Calendar Calculations: Easter is a Quasicrystal -

Revealing the Divine Mathematics of a Holiday. Retrieved 27 February 2016, from

http://www.whydomath.org/Reading_Room_Material/ian_stewart/2000_03.html

Strous, L. (2013). Dictionary. In Astronomy Answers. Retrieved from

http://aa.quae.nl/en/index.html

Strous, L. (2014). Julian Day Number. In Astronomy Answers. Retrieved from

http://aa.quae.nl/en/reken/juliaansedag.html

TEI Consortium. (2015a, April 7). TEI: Customization. Retrieved 18 February 2016, from

http://www.tei-c.org/Guidelines/Customization/

TEI Consortium. (2015b, October 15). 23.4 Conformance: The TEI Guidelines. Retrieved 18

February 2016, from

http://www.tei-c.org/release/doc/tei-p5-doc/en/html/USE.html#CF

Teres, G. (1984). Time Computations and Dionysius Exiguus. Journal for the History of

Astronomy, 15(3), 177–188.

The Tcl interface to the SQLite library. (n.d.). Retrieved 14 January 2016, from

http://www.sqlite.org/tclsqlite.html

TOGAF. (2006). Architecture Principles. Retrieved 14 January 2016, from

http://pubs.opengroup.org/architecture/togaf8-doc/arch/chap29.html
FULLY AUTOMATING THE BYZANTINE TYPIKON 174

Tøndering, C. (2011a). The Gregorian calendar. Retrieved 28 February 2016, from

http://www.tondering.dk/claus/cal/gregorian.php

Tøndering, C. (2011b). The Julian Period. Retrieved 12 February 2016, from

http://www.tondering.dk/claus/cal/julperiod.php

Tøndering, C. (2014). Frequently Asked Questions about Calendars. Retrieved 14 January

2016, from http://www.tondering.dk/claus/calendar.html

USNO. (2013). Universal Time. Retrieved 14 January 2016, from

http://aa.usno.navy.mil/faq/docs/UT.php

USNO. (2014, July 9). Dates of Ash Wednesday and Easter Sunday. Retrieved 24 February

2016, from http://aa.usno.navy.mil/data/docs/easter.php

USNO. (2015a). Earth’s Seasons: Equinoxes, Solstices, Perihelion, and Aphelion. Retrieved

14 January 2016, from http://aa.usno.navy.mil/data/docs/EarthSeasons.php

USNO. (2015b). Glossary. In The Astronomical Almanac. Retrieved from

http://asa.usno.navy.mil/SecM/Glossary.html

Weisstein, E. (2007). Day. In World of Astronomy. Retrieved from

http://scienceworld.wolfram.com/astronomy/Day.html

Welch, B., Jones, K., & Hobbs, J. (2003). Practical Programming in Tcl and Tk (4th ed.).

Upper Saddler River, NJ, USA: Prentice Hall.

Winer, D. (2003, July 15). RSS 2.0 Specification. Retrieved 18 February 2016, from

http://cyber.law.harvard.edu/rss/rss.html

Wippler, J.-C. (2011). Metakit embedded database library. Retrieved 14 January 2016, from

http://equi4.com/metakit/

W3C. (2010). PRD - RIF. Retrieved 26 January 2016, from

https://www.w3.org/2005/rules/wiki/PRD
FULLY AUTOMATING THE BYZANTINE TYPIKON 175

Other

Haywood, J., & Nahmad, H. (1998). A new Arabic Grammar. London: Lund Humphries.

Saint Gregory Nazianzen Orthodox Institute (GNOI). (2011). Guidelines for Research in

Orthodox Studies. In R 501—Mechanics of Research: Preparing for the MS Thesis.

Puerto Rico: Saint Gregory Nazianzen Orthodox Institute.

Wenham, J. (1981). The Elements of New Testament Greek. Cambridge, UK: Cambridge

University Press.
FULLY AUTOMATING THE BYZANTINE TYPIKON 176

Tables

Table 1: Byzantine liturgical books.

Name of Book Function or Contents

Apostolos or Book of Epistles Contains the readings (lections) from the Epistles and the
Acts of the Apostles arranged according to the liturgical
year. Verses of the Prokeimena and Alleluia are also
usually included.
Euchologion The contents of this book vary, but it is generally found in
two forms: the Great Euchologion and the Small
Euchologion. The Great Euchologion contains all the
prayers for the Divine Liturgy, the basic prayers (i.e.
those parts that do not vary) for each of the Canonical
Hours, as well as the remaining six sacraments, and many
other blessings. The Small Euchologion does not contain
the prayers for Divine Liturgy and the Canonical Hours. It
is usually printed in the form of a pocket book for clergy,
to allow celebration of the sacraments and blessings,
wherever these might occur.
Evangelion or Book of Gospels Contains the Gospel lections arranged according to the
liturgical year.
Horologion Contains the fixed texts of the daily cycle of Canonical
Hours. It may also include the texts of the Paraclesis, the
Akathist Prayer, and common Troparia and Theotokia.

Menaia Contains the Propers for the feasts and commemorations

that occur on fixed dates throughout the liturgical year.
The Menaia are not normally printed as a single book, but
rather a collection; one Menaion for each month of the
liturgical year.
Octoechos Has two versions: one for the entire week, the other just
for the Sundays. It contains the Common texts of the
cycle of liturgical services according to the eight Tones.
The Great Octoechos is sometimes also called the
Parakletike.
Pentecostarion Contains the Propers for the services of the Paschal
season—i.e. from Easter (Pascha) until the Sunday of All
Saints (the first Sunday after Pentecost).
Prophetologion Contains the readings from the Old Testament—except
the Psalms—arranged according to the liturgical year.
Psalter Contains the psalms arranged in Kathismata and stases. It
FULLY AUTOMATING THE BYZANTINE TYPIKON 177

Name of Book Function or Contents

usually also includes the full text of the Canticles as read
in the Prayer of Orthros.
Triodion Contains the Propers for the services of the Great Fast, or
Lenten period, including the pre-Lenten period and Great
and Holy Week. It covers the period from the tenth
Sunday before Easter until and including Great and Holy
Saturday. Thus Great and Holy Week is also covered.
Typikon Contains the rules for celebrating feasts as they occur
throughout the liturgical year. It presupposes the
existence of the other liturgical books. It specifically
describes the celebration of the Divine Liturgy and
Canonical prayers in the various cases of concurrence.
FULLY AUTOMATING THE BYZANTINE TYPIKON 178

Table 2: Extracts or collations of Byzantine liturgical books.

Name of Book Function or Contents

Anthologion Collection of texts from the Horologion,
Menaia, Octoechos, Triodion, and the
Pentecostarion brought together to form a
portable book for use in chanting the
Canonical Hours (Vespers, Orthros,
Compline, etc.). Sometimes an abbreviated
form of the sections is included—e.g.
perhaps not all the Canons of Orthros. This
book necessarily consists of several volumes.
Archieratikon Contains those prayers specific to a bishop
for the Divine Liturgy, Vespers, and Orthros.
It also contains the prayers for those
sacraments and services specific to a bishop
—or sometimes the complete service—for
ordinations.
Hieratikon Contains those prayers specific to a priest for
the Divine Liturgy, Vespers, and Orthros.
The Deacon's part is also normally included.
Liturgicon Contains the texts of the three forms of the
Divine Liturgy (the Liturgy of St John
Chrysostom, the Liturgy of St Basil the
Great, and the Liturgy of the Pre-sanctified
Gifts—also called the Liturgy of St
Gregory). It also contains sufficient
selections from the Menaia, Octoechos,
Triodion, and Pentecostarion to allow the full
celebration of the Divine Liturgy. Due to its
size, this book may also consist of more than
one volume.
FULLY AUTOMATING THE BYZANTINE TYPIKON 179

Table 3: Accuracy of the various calendar methods

Method Length (days) Accuracy (%)

Mean tropical year 365.2421875 100.0000000
Julian calendar 365.2500000 99.9978610
Gregorian calendar 365.2425000 99.9999144
Gregorian 4000 year rule 365.2422500 99.9999829
Milanković calendar 365.2422222 99.9999905
FULLY AUTOMATING THE BYZANTINE TYPIKON 180

Table 4: Variable feasts of the Byzantine calendar

Feast Occurs
Sunday of the Fathers of the 6 Ecumenical councils 13 – 19 July
Fathers of the 2nd council of Nicæa 11 – 17 October
Sunday of the Holy Ancestors of Christ 11 – 17 December
Saturday before the Nativity Saturday before the Nativity
Sunday of the Genealogy of Christ 18 – 24 December
Saturday after the Nativity Saturday after the Nativity
St Joseph spouse and guardian of Our Lady; James, 26 December – 1 January
the brother of the Lord; David, king and prophet
Saturday before Theophany Saturday before Theophany
Sunday before Theophany Sunday before Theophany
Saturday before Holy Cross Saturday before Holy Cross
Sunday before Holy Cross Sunday before Holy Cross
Saturday after Holy Cross Saturday after Holy Cross
Sunday after Holy Cross Sunday after Holy Cross
Monday before Sunday of the Publican and 76 days before Easter
Pharisee
Tuesday before Sunday of the Publican and 75 days before Easter
Pharisee
Wednesday before Sunday of the Publican and 74 days before Easter
Pharisee
Thursday before Sunday of the Publican and 73 days before Easter
Pharisee
Friday before Sunday of the Publican and Pharisee 72 days before Easter
Saturday before Sunday of the Publican and 71 days before Easter
Pharisee
Saturday after Theophany Saturday after Theophany
Sunday after Theophany Sunday after Theophany
2nd Sunday after Theophany 2nd Sunday after Theophany
3rd Sunday after Theophany 3rd Sunday after Theophany
4th Sunday after Theophany 4th Sunday after Theophany
5th Sunday after Theophany 5th Sunday after Theophany
FULLY AUTOMATING THE BYZANTINE TYPIKON 181

Feast Occurs
Sunday of the Canaanite Woman 77 days before Easter
Saturday before Sunday of Canaanite woman 78 days before Easter
Day after Theophany; Synaxis of St John the Day after Theophany; Synaxis of St
Baptist John the Baptist
Paramony of the Nativity 22 – 24 December

Leave-taking of the Presentation of Our Lord 3 – 9 February

Leave-taking of the Feast of the Annunciation 26 March (Vespers only)
Paramony of the Theophany 3 – 5 January
Leave-taking of the Theophany 11 – 14 January

Saturday after the Nativity Saturday after the Nativity in the

following year
St Joseph spouse and guardian of Our Lady; James, 26 December – 1 January in the
the brother of the Lord; David, king and prophet following year
Saturday before Theophany Saturday before Theophany in the
following year
Sunday before Theophany Sunday before Theophany in the
following year
Memorial Saturday (1st) Usually 57 days before Easter
Commemoration of the Great-Martyr George the Usually 23 April
Triumphant
FULLY AUTOMATING THE BYZANTINE TYPIKON 182

Table 5: Examples of basic information required for feasts

Item of Information Description

Date For fixed feasts, the month and the day of that month
must be recorded.
Days after or before Easter For movable feasts, their relationship to the date of
Easter must be recorded.
Date of earliest and latest occurrence Required for those feasts whose dates vary within a
given period, such as the Sunday before the
Theophany. The rules will be used to determine the
precise date within this range.
Full name Required for each language supported. This is the full
name of the feast—fixed, mobile, or variable—as it
appears in the liturgical books (e.g. Menaia, Triodion,
Pentecostarion).
Short name Required for each language supported. The short
name is used, when referring to this feast and when it
appears in calendars, etc., where there is insufficient
room for the full name. This is the name, by which
one refers to the feast colloquially.

Class of feast The class of the feast. Most relevant for feasts of the
Menaia.
Effective class of feast Some feasts—e.g. those of Saint John the Baptist—
are often treated as if they belong to a class with
greater solemnity. This item of information makes it
possible to automate precedence for such feasts—
especially when they occur on a Sunday.
Number of days of Preparation Some of the more important feasts have a fore-feast
and a subsequent period of preparation, during which
specific prayers are used.
Number of days of the Service Some of the more important feasts are celebrated
period longer than a single day.
Epistle and Gospel Many feasts—both those of the Menaia, but also
those of the Triodion and the Pentecostarion—have
Epistle and/or Gospel readings assigned to them.
These are the default readings for that day, before
rules of concurrence, precedence, etc. are applied.
FULLY AUTOMATING THE BYZANTINE TYPIKON 183

Item of Information Description

Type of Liturgy The usual type of liturgy celebrated is the Liturgy of
Saint John Chrysostom. On some days, the Liturgy of
Saint Basil is specified, on others the Liturgy of the
Pre-sanctified Gifts. During the week within the
period of the Great Fast, there are many days, on
which there is no Divine Liturgy at all.
Litany, Antiphon Prayer, Antiphons, Some feasts have special prayers—i.e. Proper prayers
Eisodikon, Troparia, Hypakoë, Final —associated with them, that are either mixed with the
Kontakion, Trisagion, Hirmos, etc. normal cycle of such prayers, or supersede them.
Again, these are the default for the particular day,
before any rules are applied.
FULLY AUTOMATING THE BYZANTINE TYPIKON 184

Table 6: Calculated information for automation

Item of Information Description

Tone The cycle of Eight Tones begins on the Sunday of
Saint Thomas—i.e. the Sunday after Easter. It affects
the choice of many prayers and determines the Tone
to be used in chanting many others.
Eothinon The Eothinon Gospel is not used for the Divine
Liturgy, only for the dawn prayer of Orthros.
However, it usually appears on liturgical calendars
and in yearly Ordos, and will be heard in churches
before the beginning of the Sunday Divine Liturgy.
As stated earlier, this cycle begins on the Sunday of
All Saints—i.e. the Sunday after Pentecost.
Number of weeks after Pentecost This cycle determines the lection from the Apostolos
to be read. It also determines the Gospel to be read,
up until the feast of Holy Cross (14 September).
Number of weeks after Holy Cross Used to determine the Gospel lection. This cycle does
(i.e. after 14 September) not always run in numerical order, at least for the
Sundays.
Troparion of the Titular of the The Troparion of the titular saint or patron of the
church church or monastery is usually chanted after the festal
Troparia and Kontakia, but before the Final
Kontakion. On feasts of the Lord and at some other
times, it is not chanted.
FULLY AUTOMATING THE BYZANTINE TYPIKON 185

Table 7: Parts of the Divine Liturgy that vary

Item of Information Description

Prayer to the Holy Spirit The prayer “O Heavenly King, Consoler ...” is not
used to begin the liturgy from Easter until after the
feast of Pentecost.
Opening prayers The two prayers “Glory to God in the highest ...” and
“O Lord, you shall open my lips ...” are not used from
Easter until after the feast of the Ascension.
Litany of Peace Several petitions are replaced at key times of the
liturgical year, for example the Nativity and Easter.
Antiphon Prayer This too may vary for feasts of the first and second
classes.
Antiphons The verse or refrain to be used in the Antiphons or the
Psalms of the Typika vary for major feasts.

Eisodikon The Entrance Hymn or Eisodikon varies for major

feasts or ordinary weekdays.
Troparia and Kontakia The rules for order, precedence on Sundays and
during a service period, etc., are quite complex. The
Troparion or Kontakion of the patron of the church or
monastery is omitted on major feasts.
Hypakoë The Hypakoë is chanted only on a few important
feasts of the Lord.
Final Kontakion The Final Kontakion varies for major feasts and
throughout their preparation and service periods.
Trisagion The Thrice-holy Hymn has three variants, one of
which is used depending on the feast or season.

Prokeimenon, Epistle, Alleluia These vary for each day of the year. On Great and
Verse, Gospel Holy Saturday the Alleluia Verse is replaced by
Psalm 82 and the refrain “Rise up, O God, and judge
the earth; for all nations belong to you!”
Cheroubikon This prayer changes only on Great and Holy
Thursday and Great and Holy Saturday.
Hirmos The Hirmos varies for feasts of the Lord and the
Theotokos.
FULLY AUTOMATING THE BYZANTINE TYPIKON 186

Item of Information Description

Koinonikon The brief verse of a psalm that is chanted to a long
melody during the communion of the clergy.
Troparion after Communion The prayer “We have seen the True Light ...” is
replaced by the Troparion of the feast for feasts of the
Lord.
Dismissal Verse The feast or commemoration of the day is always
mentioned specifically in the Great Dismissal.
However, feasts of the Lord may also make changes
at the beginning of this prayer. Variations also occur
depending on the day of the week.
Paschal changes During Paschaltide, several changes occur —
especially those where “Christ has risen” is chanted at
various places within the liturgy.
FULLY AUTOMATING THE BYZANTINE TYPIKON 187

Table 8: iCalendar codes for a Byzantine liturgical day

Item of Information Description iCalendar code

Type of Liturgy Shows whether the liturgy is that X-LITX-LITURGY-TYPE
of Saint John Chrysostom, or
Saint Basil the Great, etc.
Prayer to the Holy The prayer “O Heavenly King, X-LITX-HOLY-SPIRIT-
Spirit Consoler ...” is not used to begin PRAYER
the liturgy from Easter until after
the feast of Pentecost.
Opening prayers The two prayers “Glory to God X-LITX-OPENING-PRAYERS
in the highest ...” and “O Lord,
you shall open my lips ...” are
not used from Easter until after
the feast of the Ascension.
Litany of Peace Several petitions are replaced at X-LITX-GREAT-EKTENE
key times of the liturgical year,
for example the Nativity and
Easter.
Antiphon Prayer This too may vary for feasts of X-LITX-ANTIPHON-PRAYER
the first and second classes.
Antiphons The verse or refrain to be used in X-LITX-ANTIPHONS
the Antiphons or the Psalms of
the Typika vary for major feasts.

Eisodikon The Entrance Hymn or X-LITX-EISODIKON

Eisodikon varies for major feasts.
Principle Troparia Some feasts require their troparia X-LITX-PRINCIPLE-
Count to be chanted more than once. TROPARIA-COUNT
This may vary during the service
period of that feast, particularly
on Sundays.
Troparion or We usually chant the Troparion X-LITX-CHANT-TITULAR-
Kontakion of the or the Kontakion of the titular TROPARION
Titular saint or patron saint of church or
monastery on most days.
However, this is not always the
case.
FULLY AUTOMATING THE BYZANTINE TYPIKON 188

Item of Information Description iCalendar code

Troparia and Kontakia The rules for order, precedence X-LITX-TROPARIA-
on Sundays and during a service KONTAKIA
period, etc., are quite complex.
The Troparion or Kontakion of
the patron of the church or
monastery is omitted on major
feasts.
Hypakoë The Hypakoë is chanted only on X-LITX-HYPAKOE
a few important feasts of the
Lord.
Final Kontakion The Final Kontakion varies for X-LITX-FINAL-KONTAKION
major feasts and throughout their
service periods.
Trisagion The Thrice-holy Hymn has three X-LITX-TRISAGION
variants, one of which is used
depending on the feast or season.
Prokeimenon, Epistle, These vary for each day of the X-LITX-PROKEIMENON, X-
Alleluia Verse, Gospel year. On Great and Holy LITX-EPISTLE, X-LITX-
Saturday the Alleluia Verse is ALLELUIA, X-LITX-GOSPEL
replaced by Psalm 82 and the
refrain “Rise up, O God, judge
the earth; for all nations belong
to you!”

Cheroubikon This prayer changes only on X-LITX-CHEROUBIKON

Great and Holy Thursday and
Great and Holy Saturday.
Hirmos The Hirmos varies for feasts of X-LITX-HIRMOS
the Lord and the Theotokos.
Koinonikon The brief verse of a psalm that is X-LITX-KOINONIKON
chanted to an extended melody
during the communion of the
clergy.
Communion Hymn On the feast of Easter and its X-LITX-COMMUNION-HYMN
leave-taking, the communion
hymn differs from the normal
one.
Troparion after The prayer “We have seen the X-LITX-POST-COMMUNION-
Communion True Light ...” is replaced by the TROPARION
Troparion of the feast for feasts
of the Lord.
FULLY AUTOMATING THE BYZANTINE TYPIKON 189

Item of Information Description iCalendar code

Acclamation of On Easter, during New Week, X-LITX-ACCLAMATION-
“Blessed be the name and on the Leave-taking of BLESSED-BE-THE-NAME
of the Lord” Easter this acclamation changes.
Dismissal Verse The feast or commemoration of X-LITX-DISMISSAL-VERSES
the day is always mentioned
specifically in the Great
Dismissal. However, feasts of the
Lord also make changes at the
beginning of this prayer.
Final Liturgical Directions for processions, X-LITX-FINAL RUBRIC
Rubric Paschal Stichera, etc.
Feast Class Class of the principle feast of the X-LITX-FEAST-CLASS
day

Fasting Type Type of fasting relevant to the X-LITX-FASTING-TYPE

day
Abstinence Type Type of abstinence relevant to X-LITX-ABSTINENCE-TYPE
the day
Tone Which one of the Eight Tones is X-LITX-OCTOECHOS-TONE
relevant to the day, if any.
FULLY AUTOMATING THE BYZANTINE TYPIKON 190

Table 9: Daily Typikon for Sunday 25 September 2011

Liturgical Item Value

Name First Sunday after Holy Cross; commemoration of our
Venerable Mother Euphrosyne.
Eothinon Gospel No. 4 (Luke 24:1-12)
Troparia of the Day Resurrectional Troparion in Tone 6;
Troparion of Euphrosyne in Tone 8
Troparion of the Titular Chanted
Final Kontakion O Never-failing Protectress …

Prokeimenon Psalms 28:9,1 in Tone 6

Epistle 2 Corinthians 4:6-15 (15th after Pentecost)
Alleluia Psalms 91:1,2 in Tone 6
Gospel Luke 5:1-11 (1st after Holy Cross)
Hirmos It is truly right …
Koinonikon Psalms 148:1 (of the Sunday)
Dismissal Verse … who has risen from the dead
… and of our Venerable Mother Euphrosyne
FULLY AUTOMATING THE BYZANTINE TYPIKON 191

Table 10: Variance of Menaion between Constantinople and Antioch

Day Feast Ecumenical Antioch

1 Ecclesiastical New Year X X
1 Synaxis of the Recovery of the Icon of the Most Holy X X
Theotokos of Miasenae
1 Jesus (Joshua) of Navi X X
1 Symeon the Stylite X X
1 The 40 Holy Ascetic Virgin Martyrs of Thrace and their X X
Teacher Ammon the Deacon

1 Holy Martyrs Calliste and Siblings, Euodus and X X

Hermogenes
1 Meletius, The Struggler of the Muioupolis Mountain X
1 Nicholas of Kourtaliotis X
1 The Holy Martyr Aeithalas X X
1 Commemoration of the Great Fire of Constantinople AD X X
461

2 Mammas the Martyr X X

2 John the Abstainer, Patriarch of Constantinople X X
2 Paul, Patriarch of Constantinople X
2 Ammon and Aeithalas the Martyrs of Thrace
2 Cosmas the Hermit X

3 Anthimus, Bishop of Nicomedea X X

3 Holy Father Theoctistus and his fellow struggler X X
Euthymius the Great
3 St. Polydorus the Martyr of New Ephesus X
3 Translation of the relics of St. Nectarius the X
Wonderworker, Bishop of Pentopolis
4 Babylas the Holy Martyr X X
4 Moses the Prophet and Godseer X X
4 Anthimus of Coroucle in Cephallenia X
FULLY AUTOMATING THE BYZANTINE TYPIKON 192

Day Feast Ecumenical Antioch

4 Hermione the Martyr, daughter of St. Philip the Deacon
4 Anthimos the new ascetic X
5 Zacharias, Father of the Venerable Forerunner X X
5 Urban, Theodore, and Medimnos the Hieromartyrs and
the 77 Companions at Nicomedea

6 The Commemoration of the Miracle Wrought by X X

Archangel Michael in Colossae (Chonae)
6 Holy Martyr Calodote X
7 The Forefeast of the Nativity of the Theotokos X X
7 Sozon the Martyr X X
7 Kassiani the Hymnographer X
7 Euodos and Onesiphoros, Apostles of the 70
7 John the Wonderworker of Novgorod
7 John and Sergios, Bishops of Lerna X

8 The Nativity of Our Most Holy Lady the Theotokos and X X

Ever-Virgin Mary
8 Sophronios, Bishop of Iberia
9 Joachim and Anna X X
9 Severian the Martyr of Sebastia X X
9 Theophanes the Confessor
9 Afterfeast of the Nativity of the Theotokos X X

10 Menodora, Metrodora, and Nymphodora the Martyrs X X

10 Poulcheria the Empress X
10 Afterfeast of the Nativity of the Theotokos X X
11 Theodora of Alexandria X X
11 Euphrosynos the Cook X
11 Demetrios & Evanthea the Martyrs and their son X
Demetrianos
11 Sergius and Herman of Valaam, Finland
11 Afterfeast of the Nativity of the Theotokos X X
FULLY AUTOMATING THE BYZANTINE TYPIKON 193

Day Feast Ecumenical Antioch

12 Apodosis of the Nativity of Our Most Holy Lady the X X
Theotokos and Ever-Virgin Mary
12 Autonomos the Martyr X X
12 Hieromartyr Cornatus, Bishop of Iconium X
12 Agirus, the Hieromartyr of Cornoutus, Bishop of
Iconium
12 Daniel of Thassos
12 Julian the Martyr

13 Forefeast of the Elevation of the Holy Cross X X

13 The Consecration of the Church of the Holy Resurrection X X
(Holy Sepulchre)
13 Cornelius the Centurion and Martyr X X
13 Aristides the Philosopher
13 Hierotheos the Righteous of Iveron Monastery, Mount
Athos
14 The Elevation of the Venerable and Life-Giving Cross X X
14 Commemoration of the 6th Ecumenical Council

15 Nikitas the Great Martyr X X

15 Philotheos the Righteous X
15 Bessarion of Larissa X
15 Symeon, Archbishop of Thessolonica X
15 John the New Martyr of Crete X
15 Afterfeast of the Holy Cross X X

16 Euphemia the Great Martyr X X

16 Sebastiana, Disciple of St. Paul the Apostle
16 Dorotheos the Hermit of Egypt
16 Melitina the Martyr
16 Afterfeast of the Holy Cross X X
16 Ninian the Enlightener of Scotland
17 Sophia and her three daughters: Faith, Hope, and Love X X
FULLY AUTOMATING THE BYZANTINE TYPIKON 194

Day Feast Ecumenical Antioch

17 Herakleides and Myron, Bishops of Crete
17 Afterfeast of the Holy Cross X X

18 Eumenius the Wonderworker, Bishop of Gortynia X X

18 Ariadne the Martyr X
18 Afterfeast of the Holy Cross X X
19 Trophimus, Sabbatius, and Dorymedon the Martyrs X X
19 Afterfeast of the Holy Cross X X
19 Plato the new Hieromartyr of Patmos X

20 Eustathius the Great Martyr, his wife and two children X X

20 Eustathius, Archbishop of Thessolonica X
20 Hilarion the New Martyr of Crete X
20 Afterfeast of the Holy Cross X X
20 John the Foreigner X

21 Apodosis of the Elevation of the Venerable and Life- X X

Giving Cross
21 St. Quadratus the Apostle X X
21 Jonah the Prophet X
21 Isaakios and Meletios, Bishops of Cyprus
22 Phocas the Martyr, Bishop of Sinope X X
22 Phocas the Cyprian X
22 Isaac and Martinos the Martyrs 26 Monk-martyrs of X
Zographou Monastery

23 The Conception of St. John the Baptist X X

23 Xanthippe and Polyxene the Righteous
23 John the New Martyr of Epiros
23 Nicholas the New Martyr
24 Thecla the Protomartyr and Equal to the Apostles X X
24 Miracle of the Theotokos Myrtidiotissis in Kythyra X
24 St. Silouan of Athos X
FULLY AUTOMATING THE BYZANTINE TYPIKON 195

Day Feast Ecumenical Antioch

24 Stephen the Martyr X
24 The Most Holy Theotokos of Palianis X
24 Coprios the Righteous
24 Juvenaly and Peter the Aleut, New Martyrs of Alaska

25 Euphrosyne of Alexandria X X
25 Paphnoutios the Martyr and his 546 Companions in X
Egypt
25 Sergius of Radonezh
25 The Most Holy Theotokos of Evangelistria, Mochos X
26 The Falling Asleep of St. John the Evangelist and X X
Theologian

27 Callistratus the Martyr and his 49 Companions X X

27 Mark, Aristarchos, and Zenon, Apostles of the 70 X
27 Akylina the New Martyr of Thessaloniki X
27 Gideon the Righteous
28 Chariton the Confessor X X
28 Alkeisonus, Metropolitan of Nicopolis (Epirus) X
28 Baruch the Prophet
28 Neophytos and Auxentios the Martyrs of Cyprus
28 Wenceslaus the Martyr, Prince of the Czechs

29 Cyriacus the Hermit of Palestine X X

29 Martyr Petronius X
29 Theophanes the Merciful of Gaza
29 Dionysios I, Patriarch of Constantinople
29 Malachi the New Righteous Martyr of Lindos X
30 Gregory the Illuminator, Bishop of Armenia X X
30 Mardonios and Stratonikos the Martyrs
FULLY AUTOMATING THE BYZANTINE TYPIKON 196
FULLY AUTOMATING THE BYZANTINE TYPIKON 197

Figures

Figure 1: Byzantine calendar for June 2016, using the Gregorian calendar for Easter
FULLY AUTOMATING THE BYZANTINE TYPIKON 198

Figure 2: Sample daily Typikon on smart phone

FULLY AUTOMATING THE BYZANTINE TYPIKON 199

Figure 3: Troparion for a martyr in Greek, Tone 4

FULLY AUTOMATING THE BYZANTINE TYPIKON 200

Figure 4: Troparion for a martyr in Arabic, Tone 4

FULLY AUTOMATING THE BYZANTINE TYPIKON 201

Figure 5: Web application for a Byzantine liturgical calendar

FULLY AUTOMATING THE BYZANTINE TYPIKON 202

Figure 6: Readings from the Roman Rite lectionary for the Ascension
FULLY AUTOMATING THE BYZANTINE TYPIKON 203

Figure 7: Example of Byzantine liturgical calendar on the web with hCalendar activated
FULLY AUTOMATING THE BYZANTINE TYPIKON 204

Figure 8: Psalm 1 in pew booklet generated from TEI encoding

FULLY AUTOMATING THE BYZANTINE TYPIKON 205

Appendix A: Calculation of Easter using Oudin's formula

Given:

G = Golden Number - 1
H = (23 – Epact) modulo 30
I (days) = Paschal Full Moon date – 21 March
J = weekday of the Paschal Full Moon (where Sunday = 0, Monday = 1, etc.)
L (days) = the date of the Sunday on or before the Paschal Full Moon – 21 March
Thus −6 ≥ L ≤ 28

One calculates:

G = year modulo 19

For the Julian calendar:

I = (19G + 15) modulo 30

J = (year + ˪year ÷ 4˩ + I) modulo 7

For the Gregorian calendar:

C = ˪year ÷ 100˩
H = (C – ˪C ÷ 4˩ – ˪(8C + 13) ÷ 25˩ + 19G + 15) modulo 30
I = H – (˪H ÷ 28˩ × (1 – ˪29 ÷ (H + 1)˩ × ˪(21 – G) ÷ 11˩))
J = (year + ˪year ÷ 4˩ + I + 2 – C + ˪C ÷ 4˩) modulo 7

Thereafter, for both calendars:

L=I–J
EasterMonth = 3 + ˪(L + 40) ÷ 44˩
EasterDay = L + 28 – 31 × ˪EasterMonth ÷ 4˩
FULLY AUTOMATING THE BYZANTINE TYPIKON 206

Appendix B: Example of CLIPS translated to RIF-PRD

Description of the Sample Problem

These examples of rules in the RIF-PRD format are taken from the RIF-PRD Wiki

(2010). The rules manage the status of customers at a shop, and the discount awarded to

them. The rule set contains two rules, to be applied when a customer checks out:

1. Gold rule: A "Silver" customer with a shopping cart worth at least $2,000 is awarded

"Gold" status.

2. Discount rule: "Silver" and "Gold" customers are awarded a 5% discount on the total

worth of their shopping cart.

The Gold rule must be applied first; that is, e.g., a customer with "Silver" status and a

shopping cart worth exactly $2,000 should be promoted to "Gold" status, before being given

the 5% discount that would otherwise disallow the application of the Gold rule (since the

total worth of the shopping cart would then be only $1,900).

Sample Problem in RIF-PRD Presentation Syntax

Document(

Prefix( ex1 <http://example.com/2009/prd2> )

(* ex1:CheckoutRuleset *)
Group (
(* ex1:GoldRule *)
Group (
Forall ?customer such that And(?customer # ex1:Customer
?customer[ex1:status -> "Silver"])
(Forall ?shoppingCart such that ?customer[ex1:shoppingCart -> ?shoppingCart]
(If Exists ?value (And(?shoppingCart[ex1:value -> ?value]
External(pred:numeric-greater-than-or-equal(?value 2000))))
Then Do(Modify(?customer[ex1:status -> "Gold"])))))

(* ex1:DiscountRule *)
Group (
Forall ?customer such that ?customer # ex1:Customer
(If Or( ?customer[ex1:status -> "Silver"]
?customer[ex1:status -> "Gold"])
Then Do ((?s ?customer[ex1:shoppingCart -> ?s])
(?v ?s[ex1:value -> ?v])
Modify(?s [ex1:value -> External(func:numeric-multiply (?v 0.95))]))))

)
)
FULLY AUTOMATING THE BYZANTINE TYPIKON 207

Sample Problem in CLIPS

(defrule rGoldenRule
(declare (salience 500))
?customer <- (customer (id ?customerID) (status ?customerStatus&"Silver"))
?shoppingcart <- (shoppingcart (value ?shoppingcartValue:(>= ?shoppingcartValue 2000))
(UsedBy ?shoppingcartUsedBy:(eq ?shoppingcartUsedBy ?customerID)))
=>
(modify ?customer (?customerStatus "Gold"))
)
(defrule rFivePerCentDiscount
(declare (salience 200))
?customer <- (customer (id ?customerID) (status ?customerStatus&"Silver"|"Gold"))
?shoppingcart <- (shoppingcart (value ?shoppingcartValue)
(UsedBy ?shoppingcartUsedBy:(eq ?shoppingcartUsedBy ?customerID)))
=>
(modify ?shoppingcart (?shoppingcartValue (* ?shoppingcartValue 0.95)))
)
FULLY AUTOMATING THE BYZANTINE TYPIKON 208

Appendix C: Scripts for Calculating Easter using Mallen's algorithm

Tcl
proc f15_CalcDateOfEaster {imYear imMethod} {

# default values for invalid arguments

set imDay 0
set imMonth 0
# intermediate results (all integers)
set iFirstDig 0
set iRemain19 0
set iTempNum 0
# tables A to E results (all integers)
set iTableA 0
set iTableB 0
set iTableC 0
set iTableD 0
set iTableE 0

# Set up default values

set ipReturn $dERROR_DATE

# Validate arguments
if {$imMethod < $iEDM_JULIAN || $imMethod > $iEDM_WESTERN} {
puts stderr "Method must be $iEDM_JULIAN, $iEDM_ORTHODOX or $iEDM_WESTERN"
return -code 1 $ipReturn
} elseif {$imMethod == $iEDM_JULIAN && $imYear < $iFIRST_EASTER_YEAR} {
puts stderr "The original calculation only applies to all years from AD
$iFIRST_EASTER_YEAR"
return -code 1 $ipReturn
} elseif {($imMethod == $iEDM_ORTHODOX || $imMethod == $iEDM_WESTERN) && (($imYear <
$iFIRST_VALID_GREGORIAN_YEAR) || ($imYear > $iLAST_VALID_GREGORIAN_YEAR))} {
puts stderr "Gregorian calendar Easters apply for years $iFIRST_VALID_GREGORIAN_YEAR
to $iLAST_VALID_GREGORIAN_YEAR only."
return -code 1 $ipReturn
} else {
#OK to proceed
}

# Calculate Easter Sunday date

# first 2 digits of year (integer division)
set iFirstDig [expr $imYear / 100]
# remainder of year / 19
set iRemain19 [expr $imYear % 19]

if {($imMethod == $iEDM_JULIAN) || ($imMethod == $iEDM_ORTHODOX)} {

# calculate PFM date
set iTableA [expr ((225 - 11 * $iRemain19) % 30) + 21]

# find the next Sunday

set iTableB [expr ($iTableA - 19) % 7]
set iTableC [expr (40 - $iFirstDig) % 7]

set iTempNum [expr $imYear % 100 ]

set iTableD [expr ($iTempNum + $iTempNum / 4) % 7]

set iTableE [expr ((20 - $iTableB - $iTableC - $iTableD) % 7) + 1]

set imDay [expr $iTableA + $iTableE]

# convert Julian to Gregorian date

if {$imMethod == $iEDM_ORTHODOX} {
# 10 days were # skipped# in the Gregorian calendar from 5-14 Oct 1582
set iTempNum 10
# Only 1 in every 4 century years is a leap year in the Gregorian
# calendar (every century is a leap year in the Julian calendar).
if { $imYear > 1600 } {
set iTempNum [expr $iTempNum + $iFirstDig - 16 - (($iFirstDig - 16) / 4)]
}
FULLY AUTOMATING THE BYZANTINE TYPIKON 209

set imDay [expr $imDay + $iTempNum]

} elseif {$imMethod == $iEDM_WESTERN} {

# calculate PFM date
set iTempNum [expr ($iFirstDig - 15) / 2 + 202 - 11 * $iRemain19]
switch $iFirstDig {
21 -
24 -
25 -
27 -
28 -
29 -
30 -
31 -
32 -
34 -
35 -
38 { set iTempNum [expr $iTempNum - 1] }
33 -
36 -
37 -
39 -
40 { set iTempNum [expr $iTempNum - 2] }
}
set iTempNum [expr $iTempNum % 30]

set iTableA [expr $iTempNum + 21]

if {$iTempNum == 29} {
set iTableA [expr $iTableA - 1]
}
if {(($iTempNum == 28) && ($iRemain19 > 10))} {
set iTableA [expr $iTableA - 1]
}

# find the next Sunday

set iTableB [expr ($iTableA - 19) % 7]

set iTableC [expr (40 - $iFirstDig) % 4]

if {$iTableC == 3} {
set iTableC [expr $iTableC + 1]
}
if {$iTableC > 1} {
set iTableC [expr $iTableC + 1]
}

set iTempNum [expr $imYear % 100]

set iTableD [expr ($iTempNum + $iTempNum / 4) % 7]

set iTableE [expr ((20 - $iTableB - $iTableC - $iTableD) % 7) + 1]

set imDay [expr $iTableA + $iTableE]

# return the date

if {$imDay > 61} {
set imDay [expr $imDay - 61]
set imMonth 5
# for imMethod 2, Easter Sunday can occur in May
} elseif {$imDay > 31} {
set imDay [expr $imDay - 31]
set imMonth 4
} else {
set imMonth 3
}
# set up date field
set sDate $imYear
append sDate "-" $imMonth "-" $imDay
set dDate [clock scan $sDate -format $sCLOCK_FORMAT -timezone $sCLOCK_ZONE]

return $dDate
FULLY AUTOMATING THE BYZANTINE TYPIKON 210

Python
def f15_CalcDateOfEaster(iYearToFind, iDatingMethod):
# default values for invalid arguments
imDay = 0
imMonth = 0
# intermediate results (all integers)
iFirstDig = 0
iRemain19 = 0
iTempNum = 0
# tables A to E results (all integers)
iTableA = 0
iTableB = 0
iTableC = 0
iTableD = 0
iTableE = 0

# Calculate Easter Sunday date

# first 2 digits of year (integer division)
iFirstDig = iYearToFind // 100
# remainder of year / 19
iRemain19 = iYearToFind % 19

if (iDatingMethod == iEDM_JULIAN) or (iDatingMethod == iEDM_ORTHODOX):

# calculate PFM date
iTableA = ((225 - 11 * iRemain19) % 30) + 21

# find the next Sunday

iTableB = (iTableA - 19) % 7
iTableC = (40 - iFirstDig) % 7

iTempNum = iYearToFind % 100

iTableD = (iTempNum + (iTempNum // 4)) % 7

iTableE = ((20 - iTableB - iTableC - iTableD) % 7) + 1

imDay = iTableA + iTableE

# convert Julian to Gregorian date

if iDatingMethod == iEDM_ORTHODOX:
# 10 days were # skipped# in the Gregorian calendar from 5-14 Oct 1582
iTempNum = 10
# Only 1 in every 4 century years are leap years in the Gregorian
# calendar (every century is a leap year in the Julian calendar)
if iYearToFind > 1600 :
iTempNum = iTempNum + iFirstDig - 16 - ((iFirstDig - 16) // 4)

imDay = imDay + iTempNum

else:
#That is iDatingMethod == iEDM_WESTERN
# calculate PFM date
iTempNum = ((iFirstDig - 15) // 2) + 202 - 11 * iRemain19
lFirstList = [21, 24, 25, 27, 28, 29, 30, 31, 32, 34, 35, 38]
lSecondList = [33, 36, 37, 39, 40]
if iFirstDig in lFirstList:
iTempNum = iTempNum - 1
elif iFirstDig in lSecondList:
iTempNum = iTempNum - 2

iTempNum = iTempNum % 30

iTableA = iTempNum + 21
if iTempNum == 29 :
iTableA = iTableA - 1
if ((iTempNum == 28) and (iRemain19 > 10)):
iTableA = iTableA - 1
FULLY AUTOMATING THE BYZANTINE TYPIKON 211

# find the next Sunday

iTableB = (iTableA - 19) % 7

iTableC = (40 - iFirstDig) % 4

if iTableC == 3 :
iTableC = iTableC + 1
if iTableC > 1 :
iTableC = iTableC + 1

iTempNum = iYearToFind % 100

iTableD = (iTempNum + iTempNum // 4) % 7

iTableE = ((20 - iTableB - iTableC - iTableD) % 7) + 1

imDay = iTableA + iTableE

# return the date

if imDay > 61 :
imDay = imDay - 61
imMonth = 5
# for imMethod 2, Easter Sunday can occur in May
elif imDay > 31 :
imDay = imDay - 31
imMonth = 4
else:
imMonth = 3

return datetime.date(iYearToFind, imMonth, imDay)

CLIPS
(deffunction f15_CalcDateOfEaster
(?imYear ?imMethod)

; default values for invalid arguments

(bind ?imDay 0)
(bind ?imMonth 0)
; intermediate results (all integers)
(bind ?iFirstDig 0)
(bind ?iRemain19 0)
(bind ?iTempNum 0)
; tables A to E results (all integers)
(bind ?iTableA 0)
(bind ?iTableB 0)
(bind ?iTableC 0)
(bind ?iTableD 0)
(bind ?iTableE 0)
;Default return value indicating error.
(bind ?ipReturn 0) ; Used to report an error.

;validate the arguments

(if (or (< ?imMethod ?*iEDM_JULIAN*) (> ?imMethod ?*iEDM_WESTERN*)) then
(return ?ipReturn)
)
(if (and (= ?imMethod ?*iEDM_JULIAN*) (< ?imYear ?*iFIRST_EASTER_YEAR*)) then
(return ?ipReturn)
)
(if (and (or (= ?imMethod ?*iEDM_ORTHODOX*) (= ?imMethod ?*iEDM_WESTERN*)) (or (< ?
imYear ?*iFIRST_VALID_GREGORIAN_YEAR*) (> ?imYear ?*iLAST_VALID_GREGORIAN_YEAR*))) then
(return ?ipReturn)
)

;Calculate Easter Sunday date

; first two digits of the year
(bind ?iFirstDig (div ?imYear 100))
(bind ?iRemain19 (mod ?imYear 19))

(if (or (= ?imMethod ?*iEDM_JULIAN*) (= ?imMethod ?*iEDM_ORTHODOX*)) then

;Calulate the PFM date
(bind ?iTableA (+ (mod (- 225 (* 11 ?iRemain19)) 30) 21))
FULLY AUTOMATING THE BYZANTINE TYPIKON 212

;Find the next Sunday

(bind ?iTableB (mod (- ?iTableA 19) 7))
(bind ?iTableC (mod (- 40 ?iFirstDig) 7))

(bind ?iTempNum (mod ?imYear 100))

(bind ?iTableD (mod (+ ?iTempNum (div ?iTempNum 4)) 7))

(bind ?iTableE (+ (mod (- 20 ?iTableB ?iTableC ?iTableD) 7) 1))

(bind ?imDay (+ ?iTableA ?iTableE))

;Convert Julian to Gregorian date

(if (= ?imMethod ?*iEDM_ORTHODOX*) then
;Ten days were skipped in the Gregorian between 5 - 14 October 1582.
(bind ?iTempNum 10)
;Only one in every four century years is a leap year in the Gregorian calendar.
; Every century year is a leap year in the Julian calendar.
(if (> ?imYear 1600) then
(bind ?iTempNum (+ ?iTempNum (- ?iFirstDig 16 (div (- ?iFirstDig 16) 4))))
)
(bind ?imDay (+ ?imDay ?iTempNum))
)
)
(if (= ?imMethod ?*iEDM_WESTERN*) then
;Calculate PFM date
(bind ?iTempNum (- (+ (div (- ?iFirstDig 15) 2) 202) (* 11 ?iRemain19)))
(switch ?iTempNum
(case 21 then (bind ?iTempNum (- ?iTempNum 1)))
(case 24 then (bind ?iTempNum (- ?iTempNum 1)))
(case 25 then (bind ?iTempNum (- ?iTempNum 1)))
(case 27 then (bind ?iTempNum (- ?iTempNum 1)))
(case 28 then (bind ?iTempNum (- ?iTempNum 1)))
(case 29 then (bind ?iTempNum (- ?iTempNum 1)))
(case 30 then (bind ?iTempNum (- ?iTempNum 1)))
(case 31 then (bind ?iTempNum (- ?iTempNum 1)))
(case 32 then (bind ?iTempNum (- ?iTempNum 1)))
(case 34 then (bind ?iTempNum (- ?iTempNum 1)))
(case 35 then (bind ?iTempNum (- ?iTempNum 1)))
(case 38 then (bind ?iTempNum (- ?iTempNum 1)))
(case 33 then (bind ?iTempNum (- ?iTempNum 2)))
(case 36 then (bind ?iTempNum (- ?iTempNum 2)))
(case 37 then (bind ?iTempNum (- ?iTempNum 2)))
(case 39 then (bind ?iTempNum (- ?iTempNum 2)))
(case 40 then (bind ?iTempNum (- ?iTempNum 2)))
(default none)
)
(bind ?iTempNum (mod ?iTempNum 30))

(bind ?iTableA (+ ?iTempNum 21))

(if (= ?iTempNum 29) then
(bind ?iTableA (- ?iTableA 1))
)
(if (and (= ?iTempNum 28) (> ?iRemain19 10)) then
(bind ?iTableA (- ?iTableA 1))
)

;Find the next Sunday

(bind ?iTableB (mod (- ?iTableA 19) 7))

(bind ?iTableC (mod (- 40 ?iFirstDig) 4))

(if (= ?iTableC 3) then
(bind ?iTableC (+ ?iTableC 1))
)
(if (> ?iTableC 1) then
(bind ?iTableC (+ ?iTableC 1))
)

(bind ?iTempNum (mod ?imYear 100))

(bind ?iTableD (mod (+ ?iTempNum (div ?iTempNum 4)) 7))

(bind ?iTableE (+ (mod (- 20 ?iTableB ?iTableC ?iTableD) 7) 1))

(bind ?imDay (+ ?iTableA ?iTableE))
FULLY AUTOMATING THE BYZANTINE TYPIKON 213

;Return the date of Easter

(if (> ?imDay 61) then
(bind ?imDay (- ?imDay 61))
;Easter can occur in May for ?*iEDM_ORTHODOX*.
(bind ?imMonth 5)
else
(if (> ?imDay 31) then
(bind ?imDay (- ?imDay 31))
(bind ?imMonth 4)
else
(bind ?imMonth 3)
)
)

(return (mkDate ?imYear ?imMonth ?imDay))

)
FULLY AUTOMATING THE BYZANTINE TYPIKON 214

Appendix D: Converting between dates in the Julian and Gregorian Calendars

The following two CLIPS functions use the formulæ given by Strous (2014) and

convert a date from the Gregorian calendar to a Chronological Julian Day Number (CJDN)

and thence convert the CJDN to the corresponding date according to the Julian calendar.
(deffunction pGregorianToCJDN
(?baseYear ?baseMonth ?baseDay)
;The Chronological Julian Day Number is a whole number representing a day.
; Its day begins at 00.00 Local Time.
;The zero point for a Julian Date (JD 0.0) corresponds to 12:00 UTC, 1 January -4712.
; The zero point for the CJDN is 1 January -4712 (the whole day in local time).
;From: http://aa.quae.nl/en/reken/juliaansedag.html .

(bind ?iC0 (floor (/ (- ?baseMonth 3) 12)))

(bind ?iX4 (+ ?baseYear ?iC0))
(bind ?iX3 (floor (/ ?iX4 100)))
(bind ?iX2 (mod ?iX4 100))
(bind ?iX1 (- ?baseMonth (* 12 ?iC0) 3))
(bind ?iJ (+ (floor (/ (* 146097 ?iX3) 4)) (floor (/ (* 36525 ?iX2) 100)) (floor (/ (+ (*
153 ?iX1) 2) 5)) ?baseDay 1721119))

(return (integer ?iJ))

)

(deffunction pCJDNToJulian
(?iCJDN)

(bind ?iY2 (- ?iCJDN 1721118))

(bind ?iK2 (+ (* 4 ?iY2) 3))
(bind ?iK1 (+ (* 5 (floor (/ (mod ?iK2 1461) 4))) 2))
(bind ?iX1 (floor (/ ?iK1 153)))
(bind ?iC0 (floor (/ (+ ?iX1 2) 12)))
(bind ?iYear (+ (floor (/ ?iK2 1461)) ?iC0))
(bind ?iMonth (+ (- ?iX1 (* 12 ?iC0)) 3))
(bind ?iDay (integer (+ (floor (/ (mod ?iK1 153) 5)) 1)))

(return (mkDate ?iYear ?iMonth ?iDay))

)
FULLY AUTOMATING THE BYZANTINE TYPIKON 215

Appendix E: Additional Calendar Calculations

The following formulæ are either used in higher-order functions such as those found

in Appendix D, or they provide other functions such as those required to find a Milanković

date from a CJDN.

(deffunction pCJDNToMilankovic
(?iCJDN)

(bind ?iK3 (+ (* 9 (- ?iCJDN 1721120)) 2))

(bind ?iX3 (floor (/ ?iK3 328718)))
(bind ?iK2 (+ (* 100 (floor (/ (mod ?iK3 328718) 9))) 99))
(bind ?iX2 (floor (/ ?iK2 36525)))
(bind ?iK1 (+ (* (floor (/ (mod ?iK2 36525) 100)) 5) 2))
(bind ?iX1 (floor (/ (+ (* (floor (/ (mod ?iK2 36525) 100)) 5) 2) 153)))
(bind ?iC0 (floor (/ (+ ?iX1 2) 12)))
(bind ?iYear (+ (* 100 ?iX3) ?iX2 ?iC0))
(bind ?iMonth (+ (- ?iX1 (* 12 ?iC0)) 3))
(bind ?iDay (integer (+ (floor (/ (mod ?iK1 153) 5)) 1)))

(return (mkDate ?iYear ?iMonth ?iDay))

)

(deffunction floor
(?iBaseNum)
;This function is not available in the standard mathematics library in CLIPS.

;Check that the argument is numeric

(if (and (not (integerp ?iBaseNum)) (not (floatp ?iBaseNum))) then
(return nil)
)

;If zero, then return zero

(if(= ?iBaseNum 0) then
(return (integer ?iBaseNum))
)

;If the number is positive, just return the result of integer division (div ?iBaseNum 1).
(if (> ?iBaseNum 0) then
(return (integer ?iBaseNum))
)

;If the number is negative, if the modulus of the number by one is zero, return the
number, else subtract 1.
(if (< ?iBaseNum 0) then
(if (= (mod ?iBaseNum 1) 0) then
(return (integer ?iBaseNum))
else
(return (- (integer ?iBaseNum) 1))
)
)
)
FULLY AUTOMATING THE BYZANTINE TYPIKON 216

Appendix F: Antiochian Orthodox Fasting Regulations

• Pre-Lenten weeks: no fasting in the week following the Sunday of the Publican and

the Pharisee, including the Wednesday and Friday of that week.

• Meatfare Sunday is the last day that meat or poultry may be eaten until Easter.

• Cheefare Sunday is the last day, on which dairy products are eaten until Easter.

• Clean Monday is a day of total fast: nothing but a little water is taken.

• If possible, no food is taken from the beginning of Clean Monday until after the

Liturgy of the Pre-sanctified Gifts on Wednesday.

• The first week of Lent is especially hard.

• The remaining weeks of Lent, one does not eat meat, animal products, dairy products,

and fish. On weekends, oil and wine are permitted, but on weekdays one abstains

from them.

• Usually one meal is taken each day during the week; two on a weekend.

• Fish, wine, and oil may be taken on the Feast of the Annunciation and Palm Sunday.

• On other major or minor feasts that fall within this period, wine and oil may be taken.

• Holy Week again is strict.

• Holy Thursday, wine is permitted.

• Holy Saturday, oil is not permitted: the only Saturday of the year, for which this

guideline holds true. (Antiochian Orthodox, n.d.)

FULLY AUTOMATING THE BYZANTINE TYPIKON 217

Appendix G: Melkite Fasting Regulations

• Days of fast are Wednesdays and Fridays from Cheesefare week, and all five

weekdays of the weeks of Lent and of Great and Holy Week—except the

Annunciation. The Saturday of Light—Great and Holy Saturday—is the only

Saturday, on which one fasts.

• Days of Abstinence are all the days of Lent and Great and Holy Week, including

Sundays. The exceptions are the Annunciation and Palm Sunday, on which days one

may eat fish.

• Abstinence each Wednesday and Friday of the year, except Paschaltide (from Easter

to Ascension), the week of Pentecost, the twelve days between the Nativity and the

Theophany, and the week of the Transgressors, which follows the Sunday of the

Publican and the Pharisee.

• Fast on the two Paramonies (Nativity and Theophany), or the Friday before, if they

fall on the weekend.

• Fast or abstinence of the Nativity from 15 November until the eve of 25 December.

• Fast or abstinence of the Apostles from the Monday after All Saints until the eve of

29 June.

• Fast or abstinence of the Theotokos from 1 – 14 August.

• Abstinence on the feast of the Beheading of Saint John the Baptist, 29 August.

• Abstinence on the feast of the Exaltation of the Cross, 14 September.

• All the Fasts (fasting periods) are really periods of Abstinence, except the Great Fast,

which includes both fasting and abstinence. (Patriarchal Liturgical Commission,

1998–2000, volume 2, part 1, pp. 713-718)

FULLY AUTOMATING THE BYZANTINE TYPIKON 218

Appendix H: Structure of Vespers in the Byzantine Rite

Great Vespers

Great Vespers is chanted on the eve of Sundays or of major feasts.

• Door Prayers and Vesting Prayers

• Introductory Prayers

◦ “Blessed is our God …”

◦ “Glory to you, our God, …”

◦ “O Heavenly King, Consoler, Spirit of Truth, …”

◦ Trisagion (“Holy God! Holy Mighty One! Holy Immortal One!”)

◦ The Lord's Prayer

◦ “Come, let us worship God our King, …”

• Psalm 103 (“Bless the Lord, O my soul! You are very great, O Lord, my God!”)

• Litany of Peace

• Kathisma (rarely chanted outside monasteries)

• Lamp-lighting Psalms (Psalms 140, 141, 129) at the end of which are interspersed the

Vesperal Stichera. During the Lamp-lighting Psalms, the deacon incenses the entire

church, and then the priest and deacon perform the entrance.

• The Hymn of the Evening (“O Joyful Light”)

• Prokeimenon of Vespers

• Readings from the Old Testament or the New Testament may be indicated for the

feast.

• Ecumenic Prayer

• Deign, O Lord (“Deign, O Lord, to keep us this evening without sin.”)

• Aitesis
FULLY AUTOMATING THE BYZANTINE TYPIKON 219

• Lete. If this occurs there are additional prayers to be chanted.

• Aposticha

• Hymn of Simeon the Just (“Now, you shall dismiss your servant ...”)

• Trisagion

• The Lord's Prayer

• Troparia (except during the Great Fast)

• During the Great Fast:

◦ Lenten Troparia

◦ “Heavenly King, give strength to our civil authorities ...”

◦ Prayer of St Ephrem

• Artoclasia. If this occurs, there are additional actions to perform with prayers,

incensing, and chanting.

• Concluding Prayers

Daily or Ferial Vespers

This form of Vespers is chanted on the eve of minor feasts.

• Door Prayers and Vesting Prayers

• Introductory Prayers

◦ “Blessed is our God …”

◦ “Glory to you, our God, …”

◦ “O Heavenly King, Consoler, Spirit of Truth, …”

◦ Trisagion (“Holy God! Holy Mighty One! Holy Immortal One!”)

◦ The Lord's Prayer

◦ “Come, let us worship God our King, …”

FULLY AUTOMATING THE BYZANTINE TYPIKON 220

• Psalm 103 (“Bless the Lord, O my soul! You are very great, O Lord, my God!”)

• Litany of Peace

• Kathisma (rarely chanted outside monasteries)

• Lamp-lighting Psalms (Psalms 140, 141, 129) at the end of which are interspersed the

Vesperal Stichera. During the Lamp-lighting Psalms, the deacon incenses the entire

church.

• The Hymn of the Evening (“O Joyful Light”)

• Prokeimenon of Vespers

• Deign, O Lord (“Deign, O Lord, to keep us this evening without sin.”)

• Aitesis

• Aposticha

• Hymn of Simeon the Just (“Now, you shall dismiss your servant ...”)

• Trisagion

• The Lord's Prayer

• Troparia (except during the Great Fast for all days save Fridays)

• During the Great Fast (except Fridays):

◦ Lenten Troparia

◦ “Heavenly King, give strength to our civil authorities ...”

◦ Prayer of St Ephrem

◦ Trisagion

◦ The Lord's Prayer

◦ “All-holy Trinity, one-natured Might, ...”

◦ Psalm 33

• Ecumenic Prayer
FULLY AUTOMATING THE BYZANTINE TYPIKON 221

• Fridays of the Great Fast:

◦ Prayer of St Ephrem

◦ Psalm 33

• Concluding Prayers
FULLY AUTOMATING THE BYZANTINE TYPIKON 222

Appendix I: Structure of Vespers in the Roman Rite

The structure of Vespers for the Extraordinary Form of the Roman Rite is taken from

the Breviarium Romanum (Vatican, 1961, pp. 125 – 131). The structure of Vespers for the

Ordinary Form of the Roman Rite is taken from Liturgia Horarum iuxta Ritum Romanum

(Vatican, 2010, Vol. 1, p. 119f).

Extraordinary Form

• Opening Prayers

◦ “Deus, in adiutórium meum inténde.” (“O God, come to my aid.”)

◦ “Dómine, ad adiuvándum me festína.” (“O Lord, make haste to help me.”)

◦ “Gloria Patri” (“Glory be to the Father … ”)

◦ Alleluia (except in Lent)

◦ “Laus tibi, Dómine, Rex ætérnæ glóriæ.” (“Praise be to you, O Lord, King of

eternal glory.”)

• Psalms (× 5) with their antiphons

• Little Chapter (i.e. a short reading from scripture)

• Hymn

• Versicle

• Magnificat (a canticle from Luke 1: 46-55) with its proper antiphon

• Preces (prayers of petition), including the Lord's Prayer. (These are omitted on

weekdays.)

• Collect (or prayer of the day)

• Concluding Prayers
FULLY AUTOMATING THE BYZANTINE TYPIKON 223

Ordinary Form

• Opening prayers

◦ “Deus, in adiutórium meum inténde.” (“O God, come to my aid.”)

◦ “Dómine, ad adiuvándum me festína.” (“O Lord, make haste to help me.”)

◦ “Gloria Patri” (“Glory be to the Father … ”)

◦ Alleluia (except in Lent)

• Hymn

• Psalms (× 2) with their antiphons

• New Testament Canticle with its antiphon

• Short Reading

• Short Responsory

• Magnificat (a canticle from Luke 1: 46-55) with its proper antiphon

• Prayers of Petition

• The Lord's Prayer

• Concluding Prayer (Collect)

FULLY AUTOMATING THE BYZANTINE TYPIKON 224

Appendix J: Expert System Function to Determine Leap Year

The following CLIPS code is an example of functions that determine whether the

year passed into the function is a leap year according to the appropriate calendar. Individual

functions exist for the Gregorian, Revised Julian and Julian calendars and a final function

calls the appropriate function based on the selected calendar or Easter Dating Method..

(deffunction isThisAGLeapYear
(?baseYear)

;We assume the following definition of a Leap Year (or intercalary or bissextile year),
; as defined in the Gregorian Calendar:
; 1. February has 28 days each year, but 29 in a Leap Year.
; 2. All years, except century years, that are evenly divisible by 4 are Leap Years.
; 3. Only century years evenly divisible by 400 are Leap Years.
;We ignore the fact that the Gregorian calendar began in 1582 and in other years for
; some countries, as our system date does not allow dates before 1970.

;Check that the argument is numeric

(if (not (integerp ?baseYear)) then
(return nil)
)

;Check for leap centuries, then leap years that are not centuries.
(if (= (mod ?baseYear 400) 0) then
;We have a Leap Year century
(return TRUE)
)
(if (= (mod ?baseYear 100) 0) then
;We have a standard year century
(return FALSE)
)
(if (= (mod ?baseYear 4) 0) then
;We have a leap year that is not a century.
(return TRUE)
)

;If not a leap year, we fall out here.

(return FALSE)
)
(deffunction isThisAnOLeapYear
(?baseYear)
;Orthodox Leap Year or Revised Julian Leap Year:
; if year divisible by 100, then if remainder 200 or 600, when divided by 900
; if year divisible by 4, but not 100.

;Check that the argument is numeric

(if (not (integerp ?baseYear)) then
(return nil)
)

;Check for centuries

(if (= (mod ?baseYear 100) 0) then
(if (or (= (mod ?baseYear 900) 200) (= (mod ?baseYear 900) 600)) then
(return TRUE)
else
(return FALSE)
)
)

(if (= (mod ?baseYear 4) 0) then

FULLY AUTOMATING THE BYZANTINE TYPIKON 225

;We have a leap year that is not a century.

(return TRUE)
)

;If not a leap year, we fall out here.

(return FALSE)
)
(deffunction isThisAJLeapYear
(?baseYear)

;We assume the following definition of a Leap Year (or intercalary or bissextile year),
; as defined in the Julian Calendar:
; 1. February has 28 days each year, but 29 in a Leap Year.
; 2. All years that are evenly divisible by 4 are Leap Years.

;Check that the argument is numeric

(if (not (integerp ?baseYear)) then
(return nil)
)

(if (= (mod ?baseYear 4) 0) then

;We have a leap year.
(return TRUE)
)

;If not a leap year, we fall out here.

(return FALSE)

)
(deffunction isThisALeapYear
(?baseYear $?extraArgs)

;Find the calendar used or Easter Dating Method requested, or just use the value of
the
; system global ?*EDM*.
(if (= (length ?extraArgs) 0) then
(bind ?iTempEDM ?*EDM*)
else
(bind ?iTempEDM (nth$ 1 ?extraArgs))
)
(if (and (!= ?iTempEDM ?*iEDM_JULIAN*) (!= ?iTempEDM ?*iEDM_ORTHODOX*) (!= ?iTempEDM ?
*iEDM_WESTERN*)) then
(bind ?iTempEDM ?*iEDM_WESTERN*)
)

;Basic check of the arguments

(if (not (integerp ?baseYear)) then
;incorrect input
(return nil)
)

;return whether the year of the given calendar is a leap year, according
; to those calendars' rules.
(switch ?iTempEDM
(case ?*iEDM_JULIAN* then (return (isThisAJLeapYear ?baseYear)))
(case ?*iEDM_ORTHODOX* then (return (isThisAnOLeapYear ?baseYear)))
(case ?*iEDM_WESTERN* then (return (isThisAGLeapYear ?baseYear)))
(default (return (isThisAGLeapYear ?baseYear)))
)
)
FULLY AUTOMATING THE BYZANTINE TYPIKON 226

Appendix K: Driving Script for CLIPS Automation

(clear)
(reset)
;(defglobal ?*EDM* = nil) ; This value is usually passed as a parameter to the script.
;(defglobal ?*yearSought* = nil); This value is usually passed as a parameter to the script.
(defglobal ?*patriarchate* = nil)
(defglobal ?*church* = nil)
(defglobal ?*prevEaster* = nil)
(defglobal ?*easter* = nil)

;;Batch script begins here.

(load "ByzGlobals01.clp")
(load "ByzTemplates01.clp")
(load "ByzFuncs01.clp")
(load "ByzFuncs02.clp")
(load "ByzRules01.clp")
(run) ; Execute at this point to instantiate the global variables, such as the date of Easter.
(load "ByzFuncs03.clp")
(load "ByzFuncs04.clp")
(eval "(batch* \"BaseFeasts.clp\")") ; Load basic data on each feast.
(eval "(batch* \"Readings.clp\")") ; Load the Epistle and Gospel readings.
(load "ByzRules02.clp")
(load "ByzRules03.clp")
(load "ByzRules04.clp")
(load "ByzRules05.clp")
(load "ByzRules06.clp")
(load "ByzRules07.clp")
(load "ByzRules08.clp")
(load "ByzRules09.clp")
(load "ByzRules10.clp")
(run) ; Ensures that all rules on the agenda fire and creates the results as facts.

;;;Test output
;A unique name for the file to allow multiple test runs.
;(defglobal ?*sFileName* = (str-cat "ByzLit" (random) ".txt"))
;(save-facts ?*sFileName* local BaseFeastsFact)
;Search for the Sunday of the Fathers of 2nd Council of Nicæa to prove it works.
;(do-for-fact ((?m summaryDayFact)) (eq ?m:TypeIndex_VAR "VAR002") (ppfact ?m t TRUE))
;Alert the user that the processing has finished.
;(printout t "FINIS!" crlf)
FULLY AUTOMATING THE BYZANTINE TYPIKON 227

Appendix L: CLIPS Rules for the Date of Easter

The following rules look for a global variable that holds the date of Easter for the

year sought (?*easter*). If that variable does not exist, the rule creates it and assigns to it

the date of Easter for the year sought. If the variable (?*easter*) exists and is null—i.e. it

has no value or it is empty—it assigns to it the date of Easter for the year sought. In all other

cases, the rules do not fire—i.e. they are not activated, having nothing to do.
(defrule checkEaster
(declare (salience ?*higher-priority*))
(phase-01-globals)
(test (not (member$ easter (get-defglobal-list))))
=>
(build "(defglobal ?*easter* = (F10_CalcEaster ?*yearSought* ?*EDM*))")
(build "(defglobal ?*prevEaster* = (F10_CalcEaster (- ?*yearSought* 1) ?*EDM*))")
)
(defrule checkEasterNotNULL
(declare (salience ?*higher-priority*))
(phase-01-globals)
(test (and (member$ easter (get-defglobal-list)) (eq (eval (sym-cat "?*" "easter" "*"))
nil)))
=>
(build "(defglobal ?*easter* = (F10_CalcEaster ?*yearSought* ?*EDM*))")
(build "(defglobal ?*prevEaster* = (F10_CalcEaster (- ?*yearSought* 1) ?*EDM*))")
)
FULLY AUTOMATING THE BYZANTINE TYPIKON 228

Appendix M: TEI Customised Schema for Liturgy

The following (XML) code represents the TEI ODD (i.e. one document does it all),147

which includes the schema fragments, prose documentation, and reference documentation for

the TEI Guidelines in a single document. The name of this TEI Extension or customisation

is: tei_liturgy, and is hosted here: http://www.liturgy.guide/liturgy/ns/1.0 .

<?xml version="1.0"?>
<TEI xmlns="http://www.tei-c.org/ns/1.0" xml:lang="en">
<teiHeader>
<fileDesc>
<titleStmt>
<title>TEI Liturgy</title>
<author>Matta</author>
</titleStmt>
<publicationStmt>
<p>To support mark-up of liturgical texts.</p>
</publicationStmt>
<notesStmt>
<note type="ns">http://www.liturgy.guide/liturgy/ns/1.0</note>
</notesStmt>
<sourceDesc>
<p>created on Monday 20th June 2011 11:17:58 AM</p>
</sourceDesc>
</fileDesc>
</teiHeader>
<text>
<front>
<divGen type="toc"/>
</front>
<body>
<p>TEI Customization starts with modules tei, core, textstructure, and header.
Some minor changes to support Liturgical texts.
</p>
<schemaSpec ident="tei_liturgy" docLang="en" prefix="tei_" xml:lang="en">
<moduleRef key="core" except="teiCorpus"/>
<moduleRef key="tei" except=""/>
<moduleRef key="header" except="handNote scriptNote typeNote"/>
<moduleRef key="textstructure" except=""/>
<elementSpec module="core" ident="mentioned" mode="change">
<altIdent>rubrical</altIdent>
</elementSpec>
<elementSpec module="core" ident="stage" mode="change">
<altIdent>rubric</altIdent>
</elementSpec>
<elementSpec module="core" ident="hi" mode="change">
<altIdent>prayersheet</altIdent>
</elementSpec>
<elementSpec module="core" ident="p" mode="change">
<altIdent>RefList</altIdent>
</elementSpec>
<elementSpec ident="psalm" ns="http://www.liturgy.guide/liturgy" mode="add">
<desc>Allows special handling of psalms, canticles, etc., that are
usually presented centred with narrower lines
allowing for chanting.
</desc>
<classes>
<memberOf key="model.pLike"/>
</classes>

147 Cf. http://www.tei-c.org/Guidelines/Customization/odds.xml

FULLY AUTOMATING THE BYZANTINE TYPIKON 229

<content xmlns:rng="http://relaxng.org/ns/structure/1.0"/>
</elementSpec>
</schemaSpec>
</body>
</text>
</TEI>
FULLY AUTOMATING THE BYZANTINE TYPIKON 230

Appendix N: iCalendar Example for 1 January 2015

BEGIN:VCALENDAR
VERSION:2.0
PRODID:-//Melkite Greek-Catholic Church//Melkite Ordo//EN
CALSCALE:GREGORIAN
METHOD:PUBLISH
BEGIN:VEVENT
DTSTAMP:20140915T074918Z
DTSTART;VALUE=DATE:20150101
UID:20150101@1461
DTEND;VALUE=DATE:20150102
LOCATION:Melkite
SUMMARY:Circumcision
DESCRIPTION:Feasts\, Fasts\, and Readings Thursday\, 1 January 2015\n\nCircumcision
of our Lord\, God and Saviour Jesus Christ\; commemoration of our Father
among the Saints Basil the Great\n------------------------------\nFastin
g today: Fast Free!\nClass of Feast: 2\nTone : 4\nEpistle of the Divine L
iturgy : Colossians 2:8-12 -- of the feast\nGospel of the Divine Liturgy
: Luke 2:20-22\, 40-52 -- of the feast\nEothinon Gospel : John 10:1-9\n
\n\n
X-LITX-LITURGY-TYPE;VALUE=TEXT:Today we celebrate the Liturgy of St BBasil the Great.
\n\n
X-LITX-GREAT-EKTENE;VALUE=TEXT:Litany of Peace : Circumcision
\n\n
X-LITX-ANTIPHON-PRAYER;VALUE=TEXT:Antiphon Prayer : Circumcision
\n\n
X-LITX-ANTIPHONS;VALUE=TEXT:Antiphons : Circumcision
\n\n
X-LITX-EISODIKON;VALUE=TEXT:Eisodikon : Circumcision
\n\n
X-LITX-CHANT-TITULAR-TROPARION;VALUE=BOOLEAN:TRUE
X-LITX-FINAL-KONTAKION;VALUE=TEXT:Final Kontakion : Circumcision
\n\n
X-LITX-TRISAGION;VALUE=INTEGER:1
X-LITX-PROKEIMENON;X-LITX-PROK-REF=Psalms 49:3\,1
\n\n;X-LITX-PROK-TONE=1
X-LITX-EPISTLE;X-LITX-EPISTLE-REF=Colossians 2:8-12
\n\n;X-LITX-WHENCE-EPISTLE=of the feast
X-LITX-ALLELUIA;X-LITX-ALLEL-REF=Psalms 80:1\,37:30
\n\n;X-LITX-ALLEL-TONE=8
X-LITX-GOSPEL;X-LITX-GOSPEL-REF=Luke 2:20-22\, 40-52
\n\n;X-LITX-WHENCE-GOSPEL=of the feast
X-LITX-CHEROUBIKON;VALUE=INTEGER:1
X-LITX-HIRMOS;VALUE=TEXT:Hirmos of the 9th Ode of Orthros : Circumcision
\n\n
X-LITX-KOINONIKON;VALUE=TEXT:Koinonikon : Koinonikon (Psalms 18:5)
\n\n
X-LITX-POST-COMMUNION-TROPARION;VALUE=TEXT:Replace 'We have seen the \n
True Light ...' with the Troparion of the Feast. : Circumcision
\n\n
X-LITX-DISMISSAL-VERSES;VALUE=TEXT:Verses to be included in the \n
Great Dismissal (Apolysis) : May Christ our true God who accepted to be
circumcised on the eighth day for our salvation ... and of our father \n
among the saints Nicholas\, Archbishop of Myra in Lycia

\n\n
CLASS:PRIVATE
TRANSP:TRANSPARENT
END:VEVENT
END:VCALENDAR
FULLY AUTOMATING THE BYZANTINE TYPIKON 231

Appendix O: xCal Example for 1 January 2015

<?xml version="1.0" encoding="utf-8"?>
<?xml-stylesheet type="text/xsl" href="xCalToTEI.xsl" version="1.0" ?>
<?xml-stylesheet type="text/css" href="xCal.css" ?>
<icalendar xmlns:IC="urn:ietf:params:xml:ns:icalendar-2.0" xml:lang="en">
<vcalendar>
<properties>
<version>
<text>2.0</text>
</version>
<prodid>
<text>-//Melkite Greek-Catholic Church//Melkite Ordo//EN</text>
</prodid>
<calscale>
<text>GREGORIAN</text>
</calscale>
<method>
<text>PUBLISH</text>
</method>
</properties>
<components>
<vevent>
<properties>
<dtstamp>
<date-time>2014-09-15T07:49:18Z</date-time>
</dtstamp>
<dtstart>
<parameters>
<value>DATE</value>
</parameters>
<date>2015-01-01</date>
</dtstart>
<uid>
<text>20150101@1461</text>
</uid>
<dtend>
<parameters>
<value>DATE</value>
</parameters>
<date>2015-01-02</date>
</dtend>
<location>
<text>Melkite</text>
</location>
<summary>
<text>Circumcision</text>
</summary>
<description>
<text>Feasts, Fasts, and Readings Thursday, 1 January 2015

Circumcision of our Lord, God and Saviour Jesus Christ; commemoration

of our Father among the Saints Basil the Great
------------------------------
Fasting today: Fast Free!
Class of Feast: 2
Tone : 4
Epistle of the Divine Liturgy : Colossians 2:8-12 -- of the feast
Gospel of the Divine Liturgy : Luke 2:20-22, 40-52 -- of the feast
Eothinon Gospel : John 10:1-9
</text>
</description>
<x-litx-liturgy-type>
<text>Today we celebrate the Liturgy of St Basil the Great.</text>
</x-litx-liturgy-type>
<x-litx-great-ektene>
<text>Litany of Peace : Circumcision</text>
</x-litx-great-ektene>
<x-litx-antiphon-prayer>
<text>Antiphon Prayer : Circumcision</text>
</x-litx-antiphon-prayer>
FULLY AUTOMATING THE BYZANTINE TYPIKON 232

<x-litx-antiphons>
<text>Antiphons : Circumcision</text>
</x-litx-antiphons>
<x-litx-eisodikon>
<text>Eisodikon : Circumcision</text>
</x-litx-eisodikon>
<x-litx-chant-titular-troparion>
<boolean>true</boolean>
</x-litx-chant-titular-troparion>
<x-litx-final-kontakion>
<text>Final Kontakion : Circumcision</text>
</x-litx-final-kontakion>
<x-litx-trisagion>
<integer>1</integer>
</x-litx-trisagion>
<x-litx-prokeimenon>
<x-litx-prok-ref>Psalms 49:3,1</x-litx-prok-ref>
<x-litx-prok-tone>1</x-litx-prok-tone>
</x-litx-prokeimenon>
<x-litx-epistle>
<x-litx-epistle-ref>Colossians 2:8-12</x-litx-epistle-ref>
<x-litx-whence-epistle>of the feast</x-litx-whence-epistle>
</x-litx-epistle>
<x-litx-alleluia>
<x-litx-allel-ref>Psalms 80:1,37:30</x-litx-allel-ref>
<x-litx-allel-tone>8</x-litx-allel-tone>
</x-litx-alleluia>
<x-litx-gospel>
<x-litx-gospel-ref>Luke 2:20-22, 40-52</x-litx-gospel-ref>
<x-litx-whence-gospel>of the feast</x-litx-whence-gospel>
</x-litx-gospel>
<x-litx-cheroubikon>
<integer>1</integer>
</x-litx-cheroubikon>
<x-litx-hirmos>
<text>Hirmos of the 9th Ode of Orthros : Circumcision</text>
</x-litx-hirmos>
<x-litx-koinonikon>
<text>Koinonikon : Koinonikon (Psalms 18:5)</text>
</x-litx-koinonikon>
<x-litx-post-communion-troparion>
<text>Replace 'We have seen the True Light ...' with the Troparion of the
Feast. : Circumcision</text>
</x-litx-post-communion-troparion>
<x-litx-dismissal-verses>
<text>May Christ our true God who accepted to be circumcised on the eighth
day for our salvation ... and of our father among the saints Nicholas, Archbishop of Myra in
Lycia</text>
</x-litx-dismissal-verses>
<class>
<text>PRIVATE</text>
</class>
<transp>
<text>TRANSPARENT</text>
</transp>
</properties>
</vevent>
</components>
</vcalendar>
</icalendar>
FULLY AUTOMATING THE BYZANTINE TYPIKON 233

Appendix P: Sample Transformation from xCal

The following XHTML code below is an example of the beginning of the

transformed output (in XHTML) of the xCal data for the Byzantine liturgical calendar of

2015. Note that the hCalendar data is visible in the XHTML code (e.g. class="vevent").

The hCalendar data makes it easy to add these events to one's electronic calendar. The

example only goes as far as showing the header of the web page and the details for 1 January

2015.
<html xml:lang="en" xmlns="http://www.w3.org/1999/xhtml" lang="en">
<head>
<meta content="text/html; charset=utf-8" http-equiv="Content-Type">
<meta content="application/xhtml+xml; charset=utf-8" http-equiv="Content-Type">
<title>Calendar of Melkite Feasts, Fasts, and Readings</title>
<link href="xCal.css" type="text/css" media="all" rel="stylesheet">
<link href="http://microformats.org/profile/hcalendar" rel="profile">
</head>
<body>
<div>
<table style="border:0 0 0 0; background-color: #A52900; background: #A52900"
width="100%">
<tbody>
<tr>
<td><img alt="A Service of the Melkite Church"
src="http://www.pgc-lb.org/images/sp_logo.gif"></td>
</tr>
</tbody>
</table>
<h1 class="h1">Calendar of Melkite Feasts, Fasts, and Readings for the Year</h1>
<table style="border:0 0 0 0; margin-left: auto; margin-right: auto;">
<caption style="text-align:center; color: #000000; font-size:1.1em; font-
weight:normal">All Code and Calendar Formats Validated against Standards</caption>
<tbody>
<tr>
<td style="background-color: #FFFFFF; font-weight: bold; font-size: 1.5em;
text-align: center; vertical-align: middle"><a title="Valid XHTML 1.0!"
href="http://validator.w3.org/check?uri=www.melkites.org/liturgy/calendar/xCalALLen.xml"><img
style="border:0;width:88px;height:31px" alt="Valid XHTML 1.0!"
src="http://www.w3.org/Icons/valid-xhtml10"></a></td>
<td style="background-color: #FFFFFF; font-weight: bold; font-size: 1.5em;
text-align: center; vertical-align: middle"><a title="Valid XML 1.0!"
href="http://validator.w3.org/check?uri=www.melkites.org/liturgy/calendar/xCalSimple.xsl"><img
style="border:0;width:88px;height:31px" alt="Valid XML 1.0!"
src="http://www.w3.org/Icons/valid-xml10"></a></td>
<td style="background-color: #FFFFFF; font-weight: bold; font-size: 1.5em;
text-align: center; vertical-align: middle"><a title="Valid CSS 2.1!"
href="http://validator.w3.org/check?uri=www.melkites.org/liturgy/calendar/xCal.css"><img
alt="Valid CSS 2.1!" src="http://jigsaw.w3.org/css-validator/images/vcss"
style="border:0;width:88px;height:31px"></a></td>
<td style="background-color: #FFFFFF; font-weight: bold; font-size: 1.5em;
text-align: center; vertical-align: middle"><a title="Valid iCalendar 2.0!"
href="http://tools.ietf.org/html/rfc5545/">iCalendar</a></td>
<td style="background-color: #FFFFFF; font-weight: bold; font-size: 1.5em;
text-align: center; vertical-align: middle"><a title="Conformant xCal-Basic 0.7" href="http://
tools.ietf.org/html/draft-royer-calsch-xcal-03">xCal</a></td>
<td style="background-color: #FFFFFF; font-weight: bold; font-size: 1.5em;
text-align: center; vertical-align: middle"><a title="hCalendar"
href="http://microformats.org/wiki/hcalendar"><img style="float:right" alt="hCalendar
microformat" src="http://www.boogdesign.com/images/buttons/microformat_hcalendar.png"></a></
td>
FULLY AUTOMATING THE BYZANTINE TYPIKON 234

</tr>
</tbody>
</table>
<p style="border-top: 1px solid #000000" class="banner"> </p>
</div>
<div class="vcalendar">
<table width="100%">
<caption class="caption">January 2015</caption>
<thead>
<tr>
<th scope="col">Date</th>
<th scope="col">Feast</th>
<th scope="col">Details</th>
</tr>
</thead>
<tbody>
<tr class="vevent">
<td style="width: '5%'" class="label"><span class="dtstart"><span title="2015-01-
01" class="value-title">1</span></span></td>
<td style="width: '35%'"><span class="summary">Circumcision</span></td>
<td style="width: '60%'">
<div style="white-space: pre-wrap">Feasts, Fasts, and Readings Thursday, 1
January 2015
Circumcision of our Lord, God and Saviour Jesus Christ; commemoration of our
Father among the Saints Basil the Great
------------------------------
Fasting today: Fast Free!
Class of Feast: 2
Tone : 4
Epistle of the Divine Liturgy : Colossians 2:8-12 -- of the feast
Gospel of the Divine Liturgy : Luke 2:20-22, 40-52 -- of the feast
Eothinon Gospel : John 10:1-9
</div>
<div class="nevidebla"><span class="dtend"><span title="2015-01-01"
class="value-title">DTEND</span></span><span class="location">Melkite</span><span
class="description">Feasts, Fasts, and Readings Thursday, 1 January 2015
Circumcision of our Lord, God and Saviour Jesus Christ; commemoration of our
Father among the Saints Basil the Great
------------------------------
Fasting today: Fast Free!
Class of Feast: 2
Tone : 4
Epistle of the Divine Liturgy : Colossians 2:8-12 -- of the feast
Gospel of the Divine Liturgy : Luke 2:20-22, 40-52 -- of the feast
Eothinon Gospel : John 10:1-9
</span><span class="class">PRIVATE</span><span
class="transp">TRANSPARENT</span><span class="dtstamp"><span title="2014-09-15T07:49:18Z"
class="value-title">DSTAMP</span></span><span class="uid">20150101@1461</span>
</div>
</td>
</tr>
FULLY AUTOMATING THE BYZANTINE TYPIKON 235

Appendix Q: Pericope Becomes Lection

The pericope for the Roman Rite Mass for the Solemnity of the Ascension in Year A

is taken from the Nova Vulgata (Vatican, 1986). The reference for the pericope is: Matthew

28:16-20.

Undecim autem discipuli abierunt in Galilaeam, in montem ubi constituerat

illis Iesus, et videntes eum adoraverunt; quidam autem dubitaverunt. Et

accedens Iesus locutus est eis dicens: “ Data est mihi omnis potestas in caelo

et in terra. Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris

et Filii et Spiritus Sancti, docentes eos servare omnia, quaecumque mandavi

vobis. Et ecce ego vobiscum sum omnibus diebus usque ad consummationem

saeculi ”.

The Incipit is given in Ordo Lectionum Missæ (Vatican, 1981, p. 39; and in Figure 6)

as follows: “In illo tempore: Undecim discipuli abierunt in Galilaeam”. There is no Explicit

mentioned. Replacing the initial clause of the first verse (in this case, Matthew 28:16) with

the Incipit, we create the following lection from the pericope.

In illo tempore: Undecim discipuli abierunt in Galilaeam, in montem ubi

constituerat illis Iesus, et videntes eum adoraverunt; quidam autem

dubitaverunt. Et accedens Iesus locutus est eis dicens: “ Data est mihi omnis

potestas in caelo et in terra. Euntes ergo docete omnes gentes, baptizantes eos

in nomine Patris et Filii et Spiritus Sancti, docentes eos servare omnia,

quaecumque mandavi vobis. Et ecce ego vobiscum sum omnibus diebus usque

ad consummationem saeculi ”.
FULLY AUTOMATING THE BYZANTINE TYPIKON 236

Appendix R: TEI output for Psalter

The following XML code is the first part of the Byzantine Psalter encoded into TEI.

The code only includes the header section and content up until the end of the first psalm.

Following the XML is found the resultant HTML code transformed from the XML code. The

HTML code is used to present the content as a web page on a browser. The transformation is

quite simple and only contains basic formatting; it was merely used as a means to debug this

intermediate step before proceeding to produce a book or e-book. The text of the psalms

comes from (Raya & de Vinck, 1996) and is used with permission.

Raw TEI XML of Psalter up to Psalm 1

<?xml version="1.0" encoding="utf-8"?>
<?xml-stylesheet type="text/xsl" href="MelkTEI2XHTML.xsl" version="1.0" ?>
<?xml-stylesheet type="text/css" href="TEIasXHTML.css" ?>
<TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:tei="http://www.tei-c.org/ns/1.0"
xmlns:leitourgia="http://www.melkites.org/liturgy/ns/1.0" xml:lang="en">
<teiHeader>
<fileDesc>
<titleStmt>
<title>The Psalter according to the Seventy</title>
<author>various</author>
<respStmt>
<resp>compiled by</resp>
<name>el-3abdu</name>
</respStmt>
</titleStmt>
<publicationStmt>
<publisher>Melkite Greek-Catholic Church</publisher>
<idno type="melk">MelkitePsalter</idno>
</publicationStmt>
<sourceDesc>
<p>Born digital.</p>
</sourceDesc>
</fileDesc>
</teiHeader>
<text>
<front>
<titlePage>
<docTitle>
<titlePart type="main">The Psalter according to the Seventy</titlePart>
<titlePart type="sub">As used in the Melkite Liturgy</titlePart>
</docTitle>
<docImprint>
<publisher>Melkite Greek-Catholic Church</publisher>
</docImprint>
</titlePage>
<divGen type="toc"/>
</front>
<body>
<div type="chapter" n="I">
<head>Kathisma</head>
<div type="subchapter" n="1">
<head>Stasis</head>
<div type="chapter_section">
<head>Psalm 1</head>
FULLY AUTOMATING THE BYZANTINE TYPIKON 237

<leitourgia:psalm>Blessed the man who has not walked in the counsel of the
wicked,</leitourgia:psalm>
<leitourgia:psalm>And has not stood on the path of the sinful, nor sat at
the seat of the pestilent.</leitourgia:psalm>
<leitourgia:psalm>&#160;</leitourgia:psalm>
<leitourgia:psalm>But who delights in the law of the Lord and will
meditate upon his law day and night.</leitourgia:psalm>
<leitourgia:psalm>He shall be as a tree that is planted near the runways
of waters,</leitourgia:psalm>
<leitourgia:psalm>&#160;</leitourgia:psalm>
<leitourgia:psalm>That shall yield its fruit in due season, and its leaves
shall not fall;</leitourgia:psalm>
<leitourgia:psalm>And in whatever he does he shall
succeed.</leitourgia:psalm>
<leitourgia:psalm>&#160;</leitourgia:psalm>
<leitourgia:psalm>Not so the wicked, not so:</leitourgia:psalm>
<leitourgia:psalm>They are like chaff blown by the wind from the face of
the earth.</leitourgia:psalm>
<leitourgia:psalm>Therefore the wicked shall not stand as judges, nor
sinners in the counsel of the just,</leitourgia:psalm>
<leitourgia:psalm>&#160;</leitourgia:psalm>
<leitourgia:psalm>For the Lord knows the way of the just, but the way of
the wicked shall be lost.</leitourgia:psalm>
</div>

TEI Transformed into XHTML of Psalter up to Psalm 1

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">

<html lang="en" xmlns="http://www.w3.org/1999/xhtml" xml:lang="en">

<head>
<meta http-equiv="Content-Type" content="application/xhtml+xml; charset=us-ascii" />

<title>The Psalter according to the Seventy</title>

<link rel="stylesheet" media="all" type="text/css" href="TEIasXHTML.css" />
</head>

<body dir="ltr">
<h1 id="h1h1">Kathisma I</h1>

<h2 id="h2h1.1">Stasis 1</h2>

<h3 id="h3h1.1.1">Psalm 1</h3>

<p class="psalm">Blessed the man who has not walked in the counsel of the wicked,</p>

<p class="psalm">And has not stood on the path of the sinful, nor sat at the seat of
the pestilent.</p>

<p class="psalm">&nbsp;</p>

<p class="psalm">But who delights in the law of the Lord and will meditate upon his law
day and night.</p>

<p class="psalm">He shall be as a tree that is planted near the runways of waters,</p>

<p class="psalm">&nbsp;</p>

<p class="psalm">That shall yield its fruit in due season, and its leaves shall not
fall;</p>

<p class="psalm">And in whatever he does he shall succeed.</p>

<p class="psalm">&nbsp;</p>

<p class="psalm">Not so the wicked, not so:</p>

<p class="psalm">They are like chaff blown by the wind from the face of the earth.</p>
FULLY AUTOMATING THE BYZANTINE TYPIKON 238

<p class="psalm">Therefore the wicked shall not stand as judges, nor sinners in the
counsel of the just,</p>

<p class="psalm">&nbsp;</p>

<p class="psalm">For the Lord knows the way of the just, but the way of the wicked
shall be lost.</p>
FULLY AUTOMATING THE BYZANTINE TYPIKON 239

Appendix S: Simpler Easter Calculation

This calculation, shown here in CLIPS code, uses the simpler algorithm from

O'Beirne, quoted in Stewart (2001).

(if (= ?iEasterDatingMethod ?*iEDM_GREGORIAN*) then
;From Ian Stewart's page of O'Beirne's formula:
; http://www.whydomath.org/Reading_Room_Material/ian_stewart/2000_03.html .
(bind ?iA (mod ?imYear 19))
;;; ?iA + 1 is the year’s Golden Number.
(bind ?iB (div ?imYear 100))
(bind ?iC (mod ?imYear 100))
(bind ?iD (div ?iB 4))
(bind ?iE (mod ?iB 4))
(bind ?iG (div (+ (* 8 ?iB) 13) 25))
(bind ?iH (mod (+ (- (- (+ (* 19 ?iA) ?iB) ?iD) ?iG) 15) 30))
;;; The year's Epact is 23 – ?iH when ?iH is less than 24 and 53 – ?iH otherwise.
(bind ?iM (div (+ ?iA (* 11 ?iH)) 319))
(bind ?iJ (div ?iC 4))
(bind ?iK (mod ?iC 4))
(bind ?iL (mod (+ (+ (- (- (+ (* 2 ?iE) (* 2 ?iJ)) ?iK) ?iH) ?iM) 32) 7))
(bind ?iN (div (+ (+ (- ?iH ?iM) ?iL) 90) 25))
(bind ?iP (mod (+ (+ (+ (- ?iH ?iM) ?iL) ?iN) 19) 32))
;;; The year's dominical letter can be found by dividing 2E + 2J – K by 7,
;;; and taking the remainder (a remainder of 0 is equivalent to the letter A,
;;; 1 is equivalent to B, and so on.
(bind ?imDay ?iP)
(bind ?imMonth ?iN)
(bind ?dTemp (mkDate ?imYear ?imMonth ?imDay))
(return ?dTemp)
else
(return nil)
)
FULLY AUTOMATING THE BYZANTINE TYPIKON 240

Appendix T: Technology used in Research and Prototypes

Software used in Research and Development

Application development.

Application development. Three Integrated Development Environments (IDEs) were

used: Komodo Edit,148 Atom,149 and Eclipse150; all of these IDEs are open source. Komodo

Edit offers good support for the Tcl scripting language, as well as for CLIPS and Jess (using

the LISP template). Eclipse was used because it provided support for the concept of a

development project, where many data files, scripts, and web pages are managed as a group.

Each project in Eclipse eventually becomes a web app. Eclipse was therefore used to develop

the HTML5 and PHP web pages for the hosted prototypes—as well as the work developing a

prototype in Node.js. Either or any IDE would in truth suffice.

Atom provides a package specifically designed to support CLIPS code. It was only

released (version 1.0) 25 June 2015, and so was not available for use during most of the

research. Due to the good support for CLIPS syntax, it is now the main editor for CLIPS.

Tcl/Tk151 was used as the programming language (properly a scripting language) for

the earlier prototypes, including the stand-alone applications (Starkits) used to display the

results of this research.

Python152 is another open-source scripting language. It was used to prove that the

prototypes could be implemented in more than one programming language.

148 http://komodoide.com/komodo-edit/

149 https://atom.io/

150 https://eclipse.org/

151 http://tcl.tk/

152 https://www.python.org/
FULLY AUTOMATING THE BYZANTINE TYPIKON 241
Storing the data.

Storing the data. SQLite153 is an open-source, self-contained, and serverless SQL

database engine. It is used to store all textual data for the prototypes and also serves that data

to the web applications.

Metakit154 is an open-source embedded database library, which has Tcl and Python

bindings. It is used to store data needed by the single-file executable applications (Starkits)

as the data can be easily bound within such a single-file application.

Middleware.

Middleware. CLIPS155 is a forward-chaining, rule-based programming language,

written in C and based on the Rete algorithm. CLIPS is the expert system tool chosen for this

research.

ZeroMQ156 is an open-source application for distributed messaging. It was used to

communicate between PHP and Python on the server in earlier prototypes. The prototypes

have now been simplified in their architecture, and inter-process messaging is now no longer

required.
Web applications and presentation of artefacts.

Web applications and presentation of artefacts. HTML5157, CSS 3158, and

JavaScript159 are the standard tools, with which to develop user-interfacing web pages.

Bootstrap160 is a framework for HTML, CSS, and JavaScript that facilitates the

development of mobile-first, responsive web applications.

153 http://sqlite.org/

154 http://equi4.com/metakit/

155 http://sourceforge.net/projects/clipsrules/

156 http://zeromq.org/

157 https://www.w3.org/TR/html5/

158 https://www.w3.org/TR/CSS/

159 https://developer.mozilla.org/en-US/docs/Web/JavaScript

160 http://getbootstrap.com/
FULLY AUTOMATING THE BYZANTINE TYPIKON 242

PHP161 is a server-side scripting language used in web applications. It responds to

requests from a user on a web page and sends the appropriate data or information back to the

user, usually after some processing. PHP thus accesses data from the database on the server

and processes the rules through the CLIPS rules engine. The php-clips162 plug-in for PHP is

used to interface between PHP and CLIPS. The ZeroMQ plug-in for PHP was used in earlier

prototypes.

October CMS163 is used as a web content management system (WCMS) for the web

pages on the prototype web site. Although the prototype web site runs as individually,

directly created web pages and PHP code files, it has also been implemented using October

CMS, which allows content re-use. A more complex web site would normally require a

CMS; it is, however, optional for a web site as simple as the prototypes used in this research.
Other software tools.

Other software tools. Calibre164 is an e-book management tool, storing and managing

e-books in an electronic library. The applications developed as part of the research created e-

books in the EPUB format directly. Calibre was used to convert these e-books to other

common e-book formats.

Software Used in Preparing the Dissertation

Although on some few occasions a computer with Microsoft Windows165 was used to

write the dissertation, a laptop with Linux Mint166 was the usual tool. Linux Mint is the most

161 http://php.net/

162 https://github.com/guitarpoet/php-clips

163 https://octobercms.com/

164 http://calibre-ebook.com/

165 https://www.microsoft.com/en-us/windows

166 http://www.linuxmint.com/
FULLY AUTOMATING THE BYZANTINE TYPIKON 243

popular Linux desktop operating system and is based on Debian167 and Ubuntu Linux168

(Lefebvre, 2006). The current version of Linux Mint in use is 19.1.

The word processor used was LibreOffice Writer.169 The current version in use is

6.0.7.3. By using Styles, Templates, and the Navigator window, LibreOffice Writer becomes

a powerful authorial tool providing services far beyond those expected of a word processor.

The only extension used was the Zotero LibreOffice Integration (version 5.0.14. The

Organon170 extension for LibreOffice was investigated, but unfortunately it was not

sufficiently mature at the time of writing the dissertation.

Zotero171 is used to collect, organise, and cite references used for the research. A very

useful tool for the researcher, it collects the information in a database and then allows the

author to cite a work—or to include it in the References section of a thesis or dissertation.

The author then chooses the output format—from among hundreds available—that is

required by a particular journal or institution. Juris-M172 was also reviewed as it offers

options for correctly translating non-English titles of works.

Booktype173 and Bibisco174 were reviewed as a possible solution for producing books,

e.g. an Apostolos or Book of Epistles. At the time of submission of this dissertation, they

have not yet been implemented for this purpose.

167 https://www.debian.org/

168 http://www.ubuntu.com/

169 http://www.libreoffice.org/

170 http://extensions.libreoffice.org/extension-center/organon-1 and https://github.com/XRoemer/Organon

171 https://www.zotero.org/

172 https://juris-m.github.io/

173 https://www.sourcefabric.org/en/booktype

174 http://www.bibisco.com/en
FULLY AUTOMATING THE BYZANTINE TYPIKON 244