TRINITY, FESTIVAL OF THE. See Trinity Sunday.

TRINITY SUNDAY: The first Sunday after Pen tecost. It was introduced into the calendar by Benedict XI. in 1305, and in the West concludes the festival part of the church year. In the Ang lican church the Sundays from Whitsuntide to Advent are counted as the first, second, etc., till the twenty-sixth, Sunday after Trinity. The universal use in the Western Church of this festi val of Trinity Sunday dates from Pope John XXII. (1334).

TRIPOLIS. See Phenicia, Phenicians, I., 18.

TRISAGION: The term applied in liturgies to the Sanctus or Ter sanctus of Isa. vi. 3 (" Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory "), and also to a Greek formula," Holy God; holy, mighty; holy, immortal; have mercy upon us 1 " The trisagion of Isa. vi. 3 stands, more or less modified and amplified, in all lit es of both East and West, usually in the prefac~to the mass, after praising God for the creation anyi before thanking him for redemption. In the Ea '~s em liturgies, besides the universal insertion of " heaven " (or " heavens ") to supplement " earth," and the omission of "whole," three groups may be distinguished: those retaining " Lord ".in the nom inative in the first line and "his" in the second; those retaining "Lord" in the nominative but re placing " his " by " thy "; and those changing the nominative "Lord" to the vocative (cf. Rev. iv. 8). To the first group belong the Clementine liturgy (Apostolic Constitutions, viii. 12), the Antiochian liturgy preserved by Chrysostom, the older Egyp tian, and the Ethiopic. The second group includes the eucharistic prayer of Serapion, and the liturgies of St. Mark, Asia Minor, and the Coptic Jacobites. In the third group are comprised the Syriac and Greek Jacobite liturgies. The form of the trisagion

given in Rev. iv. 8 occurs only in a fragment on a Coptic ostracum.

In the West the Sacramentary of Gelasius shows Syrian influence, having the form, "Holy, holy, holy, Lord God of Sabaoth: heavens and earth are full of thy glory; hosanna in the highest; blessed is he that cometh in the name of the Lord; hosanna in the highest." Though the Roman liturgy had the Ter sanctus as early as the time of Clement (I Clem. xxxiv. 6), the Liber pontificalis states that it was introduced into the mass by Sixtus I. (119-128?). Other Western liturgies are, profoundly influenced by that of Rome, though the Mozarabic shows particularly strong Syrian influence. While in the East the trisagion and the Benedictus were given-by the congregation, -and while Sixtus had the Ter aanctus sung by the priest and the people, the Roman Church early placed it in the mouth of the subdeacon, and since the twelfth century it has been sung by the choir. From the Roman liturgy the trisagion was adopted by Lutheranism. In the Formula anissce (1523) Luther placed it after the words of institution, only to drop it in the Deutsche Messe of 1526. Subsequent usage varied between the two precedents set by Luther, but the modern Lutheran liturgies have almost without exception restored the trisagFon, which they connect with the Hosanna and Benedictus and append to the prayer of the preface. Reformed liturgies; on the other hand, do not recognize it.

The age and the origin of the Greek trisagion are obscure, though legend tells that in the patriarchate of Preclus (434-446), after four months of earthquake, the people, crying to God for mercy, saw a young man raised into the air, where he heard a divine voice bidding him tell the bishop and people to repeat their litany with the words, "Holy God; holy, mighty; holy, immortal; have mercy upon usl" When this was done, the earthquake ceased. At all events, the formula is older than the fifth century, and is certainly not Jewish in origin. It is found in all Oriental liturgies. The fact that it does not occur in the Clementine liturgy may be due either to age or to the circumstance that this liturgy is only for the consecration of bishops, and consequently is abbreviated in its earlier portions. The hymn became so popular that it is sung in the daily offices. Its regular place in the mass is before the lessons, though the Coptic and Abyssinian Jacobite liturgies put it immediately before the Gospel, while it is sung by the Syrian Jacobites between the first and second lessons. The Greek trisagion owes its interest partly to the fact that it became the subject of a dogmatic controversy. While it was originally addressed to God, Petrus Fullo, patriarch of Antioch (about 470),. added a phrase which made it an invocation of Christ, the result being deemed by certain circles compatible neither with orthodox trinitarianism nor with orthodox Christology (see Theopaschites). The Concilium quiniaextum of 692 rejected the addition of Fullo, but it continued to be used, even with amplifications, in Monophysite liturgies. The Greek trisagion was transplanted to the West, finding a place in the Gallican mass, and still being sung in the Mozarabic rite. It is likewise sung in the

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Roman rite in the "Adoration of the Cross" on Good Friday, forming an antiphon of which one choir sings the Greek form, the other responding with the Latin version.

(P. Drews.)

Bibliography: Bingham, Origines. XIV., ii. 3, xV., iii: 10 (here the early testimonies are given at length in the original form); E. Martkne, De anliquis ecclesiee riti6us, IV., xxiii., 4 vols., Antwerp, 1736-38; E. Renaudot, Liturgiarum orientalium collecEio, i. 207 sqq., ii. 69, 594, Frankfort, 1847; V. Thalhofer, Haradbuch der katholischen LiEurgik, ii. 183 sqq., Freiburg, 1890; G. Rietschel, Lehrbuch der Liturgik, i. 379 sqq., Berlin, 1900; A. Baumetark, Die Messe im Morpenland, pp. 133 sqq., 170 sqq., Kempten, 1906; Julian, Hymnology, pp. 459-460; DCA, ii. 1997; KL, aii. 91-92.