You are most welcome.shlam lakh akh,
Thanks for sharing, it’s the first time I hear the East Syriac ramsha for the Syro Malabar.
Are the tekse used by the Syro-Malabar based on the Chaldean texts, or are they a modified COE text?
push bashlama,
keefa bar morun
Sounds almost like one of the Maronite horror stories with which I’m all too familiar. But I’m curious about one thing: how does this affect the Syriac texts? Or does it? What I mean is, I understand about post-conciliar Indianization in the Malayalam texts, but have the current Syriac texts (the “re-restored modified Chaldean original”) also been mangled in that manner? Or is the Hudra like the Qurbana, where some diocese (e.g, Chanagassery) use a decently restored version, while others do not?The current texts are from a 16th Century latinized work that was further latinized and Novus Ordoized after Vatican II, then partially restored to the original Chaldean text, this text was never implemented, but was Indianized further in the 1980s to the point that it stopped resembling the Chaldean text at all, this was then re-restored to the revised modified Chaldean original with plenty of Indianized options. Similar to the history of the texts of the Qurbana.
Thank you for the information SyroMalankara. However I must say that the tunes are not borrowed from the Malankara Churches. Listening closesly you can tell that these are the same hymns and tunes that are sung during the Syriac Qurbana, the only difference is that the accompanying instruments (base drum, violin, harmoniun, etc) are not present during this particular Ramsha. The tune of the Syriac Qurbana has remained static and has not changed. When the Syro Malabar Church repeatedly revised the Qurbana during the second half of the 19 hundreds, the changes of tune/melody went to the Malayalam Qurbana (As I have said in earlier posts, Thuya → Classical). The melodious revisions never touched the Syriac Qurbana but changes to text and liturgical action during the Syriac Qurbana were indeed updated.The current texts are from a 16th Century latinized work that was further latinized and Novus Ordoized after Vatican II, then partially restored to the original Chaldean text, this text was never implemented, but was Indianized further in the 1980s to the point that it stopped resembling the Chaldean text at all, this was then re-restored to the revised modified Chaldean original with plenty of Indianized options. Similar to the history of the texts of the Qurbana.
The tunes seem pretty authentic, but much borrowed from the Malankara Syriac Churches and somewhat Indianized. I’m not sure the incense is traditionally to be swung throughout in that manner, the moment the priest goes to the other side of the bema and blesses with table sleebo, I assume this would traditionally have been a handcross and the priest would have turned toward the people.