#The Mass has the Egyptian notes--a prayer before the lections, elsewhere unknown in the East; an exceptionally weighty body of intercessions after the catechumens dismissal, followed by a penitential act, probably identical with the ouoXiry?yrf~ of Can. Hippol. 2, which disappeared in later rites; a setting of the Sanctus found in several Egyptian anaphoras; the close connection of the commemorations of the offerers and of the dead; and the form of the conclusion of the anaphora. The structure of the communion--with a prayer before and prayers of thanksgiving and blessing after--shows that Egypt had already developed the common type, otherwise first evidenced in Syria, ca. 375 (Ap. Const. viii. 13). Among the special characteristics of Serapion are the simplicity of the Sanctus, and of the Institution, which lacks the dramatic additions already found in Ap. Coust.; the interpolation of a passage containing a quotation from Didache 9 between the institutions of the bread and of the chalice; the form of the ?ivuviyrir; and the invocation of the Word, not of the Holy Spirit, to effect consecration. That the Lord's Prayer before communion is not referred to may be only because it is a fixed formula belonging to the structure of the rite. #The Order of Baptism has a form for the consecration of the water, and a preliminary prayer for the candidates, perhaps alluding to their exorcism; a prayer for steadfastness following the renunciation and the confession of faith; the form of anointing with oil; appropriate prayers preceding and following the act of baptism; and the prayer of confirmation. with imposition of the hand, chrism and crossing. All this corresponds to and fills up the outline of the Church Order and allusions in 4th-century writers, and is in line with later Egyptian rites. #Forms of Ordination are provided only for deacons, presbyters and bishops, the orders of divine institution (12). They are concise, but of the normal type. That for deacons (12) commemorates St Stephen, invokes the Holy Spirit, and prays for the gifts qualifying for the diaconate. That for presbyters (13) recalls the Mosaic LXX, invokes the Holy Spirit, and asks for the gifts qualifying for administration, teaching, and the ministry of reconciliation. That for bishops (14) appeals to the mission of our Lord, the election of the apostles, and the apostolic succession, and asks for the Divine Spirit conferred on prophets and patriarchs, that the subject may feed the flock unblamably and without offence continue in his office. The minor orders, interpreters, readers and subdeacons (25) are evidently, as elsewhere in the middle of the 4th century, appointed without sacramental ordination. #The use of exorcised or blessed oil, water and bread is fully illustrated by the lives of the fathers of the desert (cp. the Gnostic use, Clem. Al. Excerpta 82). Serapion has a form of benediction of oil and water (5) offered in the mass (like Can. Hippol. and Ch. Ord. for oil), probably for the use of individual offerers. A longer form for all three matters (17) perhaps has in view the general needs of the Church in the visitation of the sick. The occurrence in both prayers of the Name and the commemoration of the Passion, Resurrection, etc., corresponds with early allusions, in Origen and elsewhere, to the usual form of exorcism. #For burial of the dead Serapion gives a prayer for the departed and the survivors (18). But the funeral procession is alluded to (KouL~op.~vov), and in the mass (I) the particular commemoration of departed persons is provided for. Hence we have the elements of the 4th-century funeral, as we know it in Egypt and elsewhere: a preliminary office (of readings and psalms) to which the prayer belongs, the procession (with psalmody) to the cemetery, the burial and the mass pro domitione.