THE
PREPARATION AND SANCTIFICATION OF HOLY MYRRH
(a
historical account of the rite)
Priest
Anatoly Trepatchko
The order of preparing and sanctifying
Holy Myrrh, a rare and festive service, struck me greatly during my time as a
seminary student. Presided over by a bishop and other clergy, the rite begins
with the blessing of water, which is then used to sanctify the vessels required
for the service. Oil and wine are cooked on a wood fire, kindled and fed by the
hand of the bishop himself. The priests read the Holy Gospels while the oil and
wine are stirred by the deacons. I,
while not yet ordained to the priesthood, read from the Psalter when it was
permitted.
The use of myrrh in the Holy Church dates back to the ancient
times of the Apostles. In the book "Pastor" written by Hermas,
father of the apostolic century, we already find a directive
for the Mystery of Anointing. In the works of Saint Ironeious of Lyon, a pupil
of the apostolic father, Saint Polycarp of Smirr, borne witness of the sign of
the Holy Spirit through the anointing of oil. The outward sign of this mystery of the
Holy Spirit is directly addressed by Origenes such that: “The gift of the grace
of the Spirit is shown through the image of the oil” (per
olei imaginem).
We can see that along with the ancient
history of the use of myrrh, there is also the rite of its preparation. Saint
Kirill of Jerusalem in his spiritual discourses speaks of the use of Myrrh and
the blessing of it by the calling down of the Holy Spirit. “But take heed not
to think” he councils “that this is merely oil, for as the Holy Bread of the
Eucharist through the Grace of the Holy Spirit is not Bread merely, but the
Body of Christ, so also this myrrh is not mere oil.” It is clear this rite
could only be performed through the functions of priests and prayer. Saint
Dionisius the Stylite speaks clearly on this also in his work “On Holy Rites of
the Church”. On the topic of the usage of holy myrrh he explains the process of
its preparation : “Completing the censing of the entire Church, the chanting of
psalms and the reading of Holy Scripture, as in the rite of Holy Communion no
catechumen shall remain. Then the first priest taking the myrrh places it on
the Table of Oblation, beneath twelve coverings. After the triumphant singing
of Praises to God on high by all the peoples, it is used in all required
mannerments of the Church.”
In this way, we see, that by the account
of Saint Dionisius the sanctified myrrh was prepared during the Liturgy of the
Faithful, when the Church was without those “preparing” i.e. catechumens, those
serving a time of repentance and the like. The Hierarch would bless the myrrh
on the Holy Alter, at which time, it was guarded by the Liturgical Fans. The
actual sanctification would be by the chanting of the clergy accompanied by the
entire congregation, and the reading of the prayer by the Bishop. These general
and specific instructions for the sanctification of Myrrh have remained
unchanged to our time.
As to the question of the detailed
composition of the myrrh itself, it seems, that as this was yet in the early
days of the Church, this would not be prudent. It is doubtless that the
ingredients would include aromatic substances, but their exact type, quantity,
proportions, or mixing was not likely a fixed recipe at such an early time.
Saint Dionisius briefly comments “the composition of the myrrh is a mixture of
sweet smelling substances, having of itself a great aromatic quality.”
In the works of Saint Simeon of Salonsk
(15th c.) "De sacro ritu saucti unguenti", we find a
wonderful and valuable commentary on the preparation and sanctification of holy
myrrh. Both were preformed by the
Patriarch of Constantinople, first on Holy and Great Wednesday, and then on
Holy and Great Thursday, during Passion Week. The order of these services and
their accompanying chanting and prayer appear almost identical to those in
contemporary use. Here is a factual side to this curious work of Saint Simeon.
“His Beatitude the Patriarch accompanied
by the clergy goes to the place appointed for the preparation of the myrrh.
Vested in his Priestly Stole and Amophorion, he begins with the doxology to the
Triune God. Following are the prayers: O Heavenly King…. The Trisagion…. O Most Holy Trinity…. and Our Father. After the Patriarchs
intonement of For Thine is The Kingdom …
follows the troparion: Blessed is Christ our God and the troparion of
the Dormition of the Theotokos: In Thy Birth-giving… after which the Patriarch
pours the oil into the vessel in which it is to be rendered into myrrh,
blessing it with his hand. The remainder of the oil is added by the
concelebrating clergy. The Patriarch himself kindles the flame, pronounces the
benediction and leaves. The myrrh is left to be attentively tended by one with
experience. The myrrh is prepared on great Wednesday, when the sinful woman
anointed Our Lords Feet and on the day when this Gospel is read. So the oil is
prepared; the ingredients are readied. When the “cooking” of the oil is
completed the Patriarch returns and, blessing the sweet smelling herbs, places
them into the mixture, having given the prayer of leave taking, he again
leaves. The stilled mixture is sanctified by the prayers of the Patriarch in
the following way. The next day, on Holy and Great Thursday, during the
Oblation, the myrrh is brought in a particular vessel called “the alabaster” in
memory of the vessel which the sinful woman and the sister of Lazarus, Maria,
brought oil to anoint the Head of Our Lord. This vessel is placed under a
covering known as the “protector of the vessel” (skevofilakii). During the
Liturgy, the Great Entrance is led by the “order keeper”, followed by the
“bearer of Holies” then the first cleric with the myrrh in the Alabaster in his
hands. Surrounding him are six deacons, bearing twelve fans, followed by the remaining deacons, and
finally the rest of the procession. The Patriarch, approaching the Altar taking
the Myrrh, places it on the Holy Alter to the left of the Paten. After the
proclamation “And may the Mercies of our Great God…” and before the deacon
intones “Having remembered all the Saints…” the Patriarch again approaches the
Alter, and opening the vessel of myrrh blesses it threefold with his hand.
Stepping back, and bowing his head he begins the prayer “Lord merciful and Father
of Lights”. Completing this prayer the Patriarch intones: For Holy is our God…” and following “Peace
be to all”, likewise the deacon: “Let us bow our heads unto the Lord,” and the
Patriarch reads the second prayer: “Unto You God of all and King, each thankful
heart is extended, for which all glory is given, to the Father and the Son and
the Holy Spirit, now and ever and unto the ages of ages”. By such action and
prayer the myrrh on the Holy Alter is sanctified”.
In Holy Russia the use of Holy Myrrh is
contemporary to the acceptance of Christianity. Saint Theodosius states, “we
anoint the one being baptized with oil and myrrh.” Until the middle of the 15th
century Russia did not have its own myrrh but used that received from
Constantinople. This borne witness to a
declaration by Metropolitan Photius to the clergy of Pskov, who were
unfortunately using Latin myrrh that they, should cease this practice and
rather Baptize by the directions of the Holy Gathers and use the Holy Myrrh
from the “City of the King” (Constantinople), having received from there both
our faith and the Holy Oil.
Once having received its autonomy from
Constantinople, Russia with the blessing to now have Her own Patriarch of
Russia, began at once to furbish all Her own Liturgical requirements, not the
least of which was Her own reserve of Holy Myrrh. In 1631 there is a concrete
account of the Myrrh being prepared in Moscow, undoubtedly, not for the first
time. This account was in the form of a directive from the Czar Mikhail Fedorovitch
to the Patriarch, His Holiness Philaret Nikitich dealing with the release of
precious requirements for the myrrh including: fine topaz, cloves, iris
florentian, asarum, juniperus turifera, fine honey, scorzonera hispanica and
distilled rose spirits. For this
purpose myrrha and cassia were issued from the personal patriarchal treasury. .
After this time detail of the preparation
of myrrh became common in Moscow and by 1710 it was decided to do this every
fourth year. The supply of the needed ingredients was often delegated to an
experienced apothecarist. Due to the
influence of personal preference in the “necessary” ingredients for the most
fragrant myrrh, there was undoubtedly some variation, dependant on the
apothecarist. Likewise the list of requirements varied in quantity; in 1667 53
ingredients were used, in 1681..64, in 1691..46, in 1703 and 1705..72, in
1710..68 and in 1721..59 fragrant ingredients.
The actual preparation of the Myrrh took
place in Moscow, at the Patriarchal quarters, for which reason the site was
dubbed the myrrh-preparatory. The rite began on Holy and Great Monday, and on
Holy and Great Thursday. Before the Liturgy a procession took the myrrh to the
Dormition Cathedral, where it was placed on the Altar. Often the Czar participated
in this procession.
In 1675, the Moscow Cathedral, wishing the
myrrh to be uniform, forbade diocesan Hierarchs from serving the rite in their
own locations. All the myrrh for Russia was to be prepared in Moscow, and
distributed without charge to the local Hierarchs as required with the words
“freely you have received, freely ye shall give”. Some 50 years later the rite
also began to be celebrated in Kiev at the Church in the refractory of the
Caves Lavra.
The order of preparation of myrrh in the
Russian Church follows a rite
independent of that of Saint Simeon of Salonsk. The principle difference in the
rites of preparing the myrrh and sanctifying it are not separate. Both are
accomplished concurrently, so as when one is complete, so is the other. This
requires the establishment of an oven, which is not within a church but rather
in an appointed location “free from (pedestrian) traffic”. For the week of The
Cross during Great Lent, the wine, wooden oil and the other necessities must
already be at the site. On Lazarus’ Saturday the oils of sweet herbs are
prepared, the abundance of which is in keeping with availability. For Palm
Sunday, everything must be ready. On this day the All Night Vigil is served
over the oven and the prepared ingredients. On the morning of Great Monday the
preparation and sanctification services begin.
At the appointed
place, the Bishop, Priest and Deacon vest. The oil and wine are combined and
the chanting of appointed prayers begins. After the usual beginning and the 50th
psalm, “Lord our God has Appeared Unto us” with the Troparion of Pentecost,
”Blessed is Christ our God”. For the Glory both Now and Ever the Troparion of
the Dormition of the Theotokos, “In thy birth giving…”. After blessing the waters the Bishop reads
the prayer “O Lord Jesus Christ, Only Begotten Son help me a sinner, in this
work, begun by my hand that You Yourself shall complete it, in the name of the
Father, and the Son and the Holy Spirit”. The cannon of intercession to the
Mother of God is sung, after which the Bishop reads the first “kneeling prayer”
of Saint Basil the Great from the service of Pentecost, then he gives the
Benediction, and blesses all the preparatory wares with Holy Water. The wood
fire is then kindled. From this moment, the deacon and the priest alternate,
presiding at the site, each fully vested during his appointed time. The priests
read from the Gospel, readers from the Psalter, and the Deacons stir the oil
and wine.
On Great Tuesday, following the same
order, another “Moleibin” (service of intercession) is served. The Cannon to
John the Forerunner is sung, written by Joseph the Songwritter.. Then,a prayer
from the blessing of waters “Great art Thou O Lord…” is read, with the notable
difference of substituting the word water with myrrh. The Epistle and Gospel
from the blessing of waters service are read.
On Great Wednesday, wine, to replace that
which has evaporated, is added as are all the required ingredients, save the
herbs. In the evening the “cooking” is complete, and the mixture transferred to
new vessels having been blessed with holy water. When the mixture has stilled
the herbal oil is added. The now completed myrrh is again transferred to twelve
vessels in memory of the twelve Apostles who alone were given the power to call
down the Holy Spirit through the laying on of hands on the baptized, a practice
which was soon replaced with the anointing with myrrh. The vessels are then
sealed. During this time the Bishop reads a prayer appointed for the
consecration of Church buildings, altered appropriately. In Moscow, the vessels
were placed on a table until Thursday, awaiting the synodal seal. In Kiev, the
vessels remained on the Altar. In Moscow previously blessed vessels were used.
The vessels were to be round, without handles, with a narrow and long neck.
They were known as the “alabasters”. This was in keeping with the style of
alabaster brought to Russia from Constantinople in the first centuries of
Christianity in Russia. This alabaster was later transferred according to the
all Russian Synod from Kiev to Moscow. The presanctified holy myrrh is stored
in this alabaster, in this way having never depleting on Russian soil. .
The rite of sanctifying the oil takes
place on Great Thursday. Prior to the Liturgy, yet fully vested, the Bishop and
clergy go to the place of the myrrh. Placing the alabaster into the hands of
the eldest priest,by ordination, and giving the other vessels to the priests by
rank, the bishop leads a procession under the pealing of bells, and with the
Cross, candles and Liturgical fans. The Troparion of Pentecost is sung on the
way to the Cathedral, where the alabaster is placed on the table of oblation.
The hours and Liturgy then begin.
At the Great Entrance during the Liturgy,
the eldest Priest by ordination carries the alabaster, the others carry vessels
also with myrrh accompanied by the deacons with fans, censors and candles.
Reaching the Royal Doors the Hierarch takes the alabaster and places it on the
Holy Altar, the other clergy place their vessels at the edges of the Holy
Table. After the words “ And may the mercies of our Great God…”, the actual
sanctification of the myrrh is completed. This occurs with the Royal Gates
open, as in the consecration of the Holy Gifts during a hierarchical Liturgy. The
deacons taking their places on the ambo do not begin the usual litany, but
stand silent while the Bishop opens each of the vessels and thrice blesses
each. The Proto-deacon intones “wisdom”, the second deacon “let us pray to The
Lord” and all in the Altar reply “Lord have Mercy” and the bishop reads the
prayer of sanctification: “Lord Merciful and Father of Lights”, in which he
asks for the descent of the Holy Spirit upon the myrrh, that the Lord may
instill spiritual protection and joyful blessing, through anointing, of soul
and body. After this prayer the bishop extends to all the hope of “peace be
unto you”, the deacon calls for heads to be bowed, and the people sing; “to
Thee O Lord”, and the bishop reads secretly the prayer: “Unto Thee God of all
and King…” in which he thanks the Lord for granting him to be a participant of
this Holy Rite. Following this the hierarch again blesses each vessel of myrrh
and closes it while the deacon begins the litany: “Having commemorated….” On
completion of the Liturgy the clergy carry the myrrh filled vessels to the
“place of safe keeping the newly blessed myrrh” with the singing of the 44th
Psalm “My heart hath poured forth a good work….” Here a few drops of the
sanctified oil of the alabaster are poured into each of the vessels, and
replaced into the alabaster is blessed oil, so that this holy reservoir would
always remain. From here the myrrh is distributed to the diocese as required.
The holy myrrh is used for the following:
1) for the mystery of chrismation; 2) for the consecration of a new church, by
anointing the altar table, antimens, and walls; 3)or the coronation of a czar.
August 2002