Kontakion

Part of a series on the
Eastern Orthodox Church
Mosaic of Christ Pantocrator, Hagia Sophia
Overview
Structure Theology (History of theology) Liturgy Church history Holy Mysteries View of salvation View of Mary View of icons
Background Crucifixion / Resurrection / Ascension of Jesus Christianity Christian Church Apostolic succession Four Marks of the Church Orthodoxy
Organization Autonomy Autocephaly Patriarchate Ecumenical Patriarch Episcopal polity Canon law Clergy Bishops Priests Deacons Monasticism Degrees Bratstvo
Autocephalous jurisdictions Autocephalous Churches who are officially part of the communion: Constantinople Alexandria Antioch Jerusalem Russia Serbia Romania Bulgaria Georgia Cyprus Greece Poland Albania Czech Lands and Slovakia North Macedonia Autocephaly recognized by some autocephalous Churches de jure: America Autocephaly and canonicity recognized by Constantinople and 3 other autocephalous Churches: Ukraine (OCU) Spiritual independence recognized by Georgian Orthodox Church: Ukraine (UOC)
Autonomous jurisdictions Sinai Finland Estonia (EP) Japan (MP) China (MP) Americas (RP) Bessarabia (RP) Moldova (MP) Semi-Autonomous: Crete (EP) Estonia (MP) ROCOR (MP)
Episcopal assemblies Australia, New Zealand, and Oceania Austria Belgium, Holland, and Luxembourg Canada France Germany Great Britain and Ireland Italy and Malta Latin America Scandinavia Spain and Portugal Switzerland and Liechtenstein United States of America
Noncanonical jurisdictions Old Believers Spiritual Christianity True Orthodoxy Catacomb Church Old Calendarists American Orthodox Catholic Church American World Patriarchs National churches: Abkhazia Belarus Italy Latvia Montenegro Turkey UOC–KP Evangelical Orthodox
Ecumenical councils First Seven Ecumenical Councils: First Second Third Fourth Fifth Sixth Seventh Other possible ecumenical councils: Eighth Ninth Other important councils: Quinisext Council Jassy Moscow Jerusalem Constantinople (1872)
History Church Fathers Pentarchy Byzantine Empire Christianization of Georgia Christianization of Bulgaria Christianization of Kievan Rus' Great Schism Russia Ottoman Empire North America Moscow–Constantinople schism 15th–16th c. 1996 2018
Theology History of Eastern Orthodox theology (20th century (Neo-Palamism)) Apophaticism Chrismation Contemplative prayer Essence vs. Energies Hesychasm Holy Trinity Hypostatic union Icons Metousiosis Mystical theology Nicene Creed Nepsis Oikonomia vs Akribeia Ousia Palamism Philokalia Phronema Sin Theosis Theotokos Differences from the Catholic Church Opposition to the Filioque Opposition to papal supremacy
Liturgy and worship Divine Liturgy Divine Services Akathist Apolytikion Artos Ectenia Euchologion Holy Water Iconostasis Jesus Prayer Kontakion Liturgical entrances Liturgical fans Lity Memorial service Memory Eternal Omophorion Eastern Orthodox bowing Eastern Orthodox marriage Praxis Paraklesis Paschal greeting Paschal Homily Paschal troparion Prayer rope Prosphora Russian bell ringing Semantron Sign of the cross Sticheron Troparion Vestments Use of incense
Liturgical calendar Paschal cycle 12 Great Feasts Other feasts: Feast of Orthodoxy Intercession of the Theotokos The four fasting periods: Nativity Fast Great Lent Apostles' Fast Dormition Fast
Major figures Athanasius of Alexandria Ephrem the Syrian Basil of Caesarea Cyril of Jerusalem Gregory of Nazianzus Gregory of Nyssa John Chrysostom Cyril of Alexandria John Climacus Maximus the Confessor John of Damascus Theodore the Studite Kassiani Cyril and Methodius Photios I of Constantinople Gregory Palamas
Other topics Architecture Folk Encyclical of the Eastern Patriarchs Eastern Orthodox cross Saint titles Statistics by country
v t e

A kontakion (Greek κοντάκιον, kondákion, plural κοντάκια, kondákia) is a form of hymn in the Byzantine liturgical tradition.

The kontakion form originated in the Byzantine Empire around the 6th century and is closely associated with Saint Romanos the Melodist (d. 556). Kontakions have a number of strophes (oikoi or ikoi, stanzas; singular oikos or ikos) and begin with a prologue (the prooimoion or koukoulion). A kontakion sometimes has a biblical theme and may feature a dialogue between biblical characters. The only kontakion that is used in full length today is the Akathist to the Theotokos.

The word kontakion derives from the Greek κόνταξ (kóntax), which means "rod" or "stick" and refers specifically to the rod around which a scroll is wound.^[1] While the genre dates to at least the 6th century, the word itself is attested only in the 9th century.^[2] The name is likely a reference to the fact that kontakions tend to be lengthy and have a large number of stanzas, thus metaphorically or literally requiring a great deal of "scrolling".

A hymn book containing kontakia is called a kontakarion (κοντακάριον; loaned into Slavonic as kondakar, Church Slavonic: кондакарь), but a kontakarion is not just a collection of kontakia: in the tradition of the Cathedral Rite (like that practiced at the Hagia Sophia of Constantinople) this became the name of the book of the prechanter or lampadarios, also known as psaltikon, which contained all the soloistic parts of hymns sung during the morning service and the Divine Liturgy. Because the kontakia were usually sung by protopsaltes during the morning services, the first part for the morning service with its prokeimena and kontakia was the most voluminous part, and acquired the name kontakarion.

Originally the kontakion was a Syriac form of poetry,^{[citation needed]} achieving popularity in Constantinople first under Romanos the Melodist, Anastasios, and Kyriakos in the 6th century, and then under Sergius I of Constantinople and Sophronius of Jerusalem in the 7th century. Romanos' works had been widely acknowledged as a crucial contribution to Byzantine hymnography, in some kontakia he also supported Emperor Justinian by writing state propaganda.^[3]

Romanos' kontakion On the Nativity of Christ was also mentioned in his vita. Until the twelfth century, it was sung every year at the imperial banquet on that feast by the joint choirs of Hagia Sophia and of the Church of the Holy Apostles in Constantinople. Most of the poem takes the form of a dialogue between the Mother of God and the Magi.^[4]

A kontakion is a poetic form frequently encountered in Byzantine hymnography. It was probably based on Syriac hymnographical traditions, which were transformed and developed in Greek-speaking Byzantium. It was a homiletic genre and could be best described as a "sermon in verse accompanied by music". In character it is similar to the early Byzantine festival sermons in prose — a genre developed by Ephrem the Syrian — but meter and music have greatly heightened the drama and rhetorical beauty of the speaker's often profound and very rich meditation.

Medieval manuscripts preserved about 750 kontakia since the 9th century, about two thirds had been composed since the 10th century, but they were rather liturgical compositions with about two or six oikoi, each one concluded by a refrain identical to the introduction (prooimion). Longer compositions were the Slavic Akafist which were inspired by an acrostic kontakion whose 24 stanzas started with each letter of the alphabet (Akathist).

Within the cathedral rite developed a truncated which reduced the kontakion to one oikos or just to the prooimion, while the music was elaborated to a melismatic style. The classical repertoire consisted of 42 kontakia-idiomela, and 44 kontakia-prosomoia made about a limited number of model stanzas consisting of fourteen prooimia-idiomela and thirteen okoi-idiomela which could be combined independently.^[5] This classical repertoire was dominated by classical composers of the 6th and 7th centuries.

The form generally consists of 18 to 24 metrically identical stanzas called oikoi (lit. "houses"), preceded, in a different meter, by a short prelude called a koukoulion (cowl) or prooimoion. The first letters of each of the stanzas often form an acrostic, which frequently includes the name of the poet. For example, Romanos' poems often include the acrostic "Of the Humble Romanos" or "The Poem of the Humble Romanos".^[2] The last line of the prelude introduces a refrain called "ephymnion", which is repeated at the end of all the stanzas.

The main body of a kontakion was chanted from the ambo by a cleric (often a deacon; otherwise a reader) after the reading of the Gospel, while a choir, or even the whole congregation, joined in the refrain. The length of many kontakia — indeed, the epic character of some — suggest that the majority of the text must have been delivered in a kind of recitative rather than having music composed for every word, but unfortunately the original music to the kontakia has not survived.^[6]

Within the cathedral rite, the ritual context of the long kontakion was the pannychis during solemn occasions (a festive night vigil) and was usually celebrated at the Blachernae Chapel.^[7] Assumptions that kontakia replaced canon poetry or vice versa that the Stoudites replaced the kontakia with Hagiopolitan canon poetry, always remained controversial. The Patriarch Germanus I of Constantinople established an own local school earlier (even if it is no longer present in the modern books), while the Stoudites embraced the genre kontakion with own new compositions. The only explanation is that different customs must have existed simultaneously, the truncated and the long kontakion, but also the ritual context of both customs.

The truncated form consists only of the first stanza called "koukoulion" (now referred to as simply "the kontakion") and the first oikos, while the other oikoi became omitted. Within the Orthros for the kontakion and oikos is after the sixth ode of the canon; however, if the typikon for the day calls for more than one kontakion at matins, the kontakion and oikos of the more significant feast is sung after the sixth ode, while those of the less significant feast are transferred to the place following the third ode, before the kathismata.^[8][9]

Since the late 13th century, when the Court and the Patriarchate returned from exile in Nikaia, the former cathedral rite was not continued and thus, also the former celebration of kontakion changed. The only entire kontakion celebrated was the Akathist hymn. Its original place was within the menaion the feast of Annunciation (25 March). In later kontakaria and oikemataria which treated all 24 oikoi in a kalophonic way, the Akathist was written as part of the triodion, within the oikematarion the complete kontakion filled half the volume of the whole book.^[10] As such it could only be performed in short sections throughout Great Lent and became a kind of para-liturgical genre. In the modern practice it is reduced to heirmologic melos which allowed the celebration of the whole Akathist on the morning service of the fourth Sunday of Great Lent.^[11][12] This Akathist was traditionally ascribed to Romanos, but recent scholarship has disapproved it. In Slavic hymnography the so-called Akafist became a genre of its own which was dedicated to various saints; while not part of any prescribed service, these may be prayed as a devotional hymn at any time.

The current practice treats the kontakion as a proper troparion, based on the text of the prooimion, dedicated to a particular feast of the menaion or the moveable cycle.

The examples chosen here are only the introduction (prooimion, koukoulion) and they belong to the old core repertoire of 86 kontakia which had been all known as part of the cathedral rite. Thus, they can be found with notation in the kontakarion-psaltikon.^[5]

According to the melodic system of the cathedral rite, certain kontakia-idiomela served as melodic models used to compose other kontakia. The kontakion for Easter for instance was used to compose an Old Church Slavonic kondak in honour of the local saints Boris and Gleb, two martyre princes of the Kievan Rus. The concluding verse called "ephymnion" (ἐφύμνιον) was repeated like a refrain after each oikos and its melody was used in all kontakia composed in the ēchos plagios tetartos.

Kontakion of Pascha (Easter)

The Slavic kondakar has the old gestic notation which referred (in the first row) to the hand signs used by the choirleaders to coordinate the singers. Except for the ephymnion the whole prooimion and the oikoi were recited by a soloist called "monophonaris" (the hand sign were not so important than during the ephymnion). The Middle Byzantine notation used in the Greek kontakarion-psaltikon rather showed the melismatic melos behind these signs.

Εἰ καὶ ἐν τάφῳ κατῆλθες ἀθάνατε,
ἀλλὰ τοῦ ᾍδου καθεῖλες
τὴν δύναμιν, καὶ ἀνέστης ὡς νικητής, Χριστὲ ὁ Θεός,
γυναιξὶ Μυροφόροις φθεγξάμενος.
Χαίρετε, καὶ τοῖς σοῖς Ἀποστόλοις εἰρήνην
  δωρούμενος ὁ τοῖς πεσοῦσι παρέχων ἀνάστασιν.

Аще и въ гробъ съниде бесъмьртьне
нъ адѹ раздрѹши силѹ
и въскрьсе ꙗко побѣдителъ христе боже
женамъ мюроносицѧмъ радость провѣща
и своимъ апостолѡмъ миръ дарова
  падъшимъ подаꙗ въскрьсениѥ^[13]

Though Thou didst descend into the grave, O Immortal One,
yet didst Thou destroy the power of Hades,
and didst arise as victory, O Christ God,
calling to the myrrh-bearing women:
Rejoice! and giving peace unto Thine apostles,
  Thou Who dost grant resurrection to the fallen.^[14]

Another example composed in the same echos is the Akathist hymn, originally provided for the feast of Annunciation (nine months before Nativity).

Kontakion of the Annunciation of the Most Holy Theotokos (25 March)

Τῇ ὑπερμάχῳ στρατηγῷ τὰ νικητήρια,
ὡς λυτρωθεῖσα τῶν δεινῶν εὐχαριστήρια,
ἀναγράφω σοι ἡ πόλις σου, Θεοτόκε·
ἀλλʹ ὡς ἔχουσα τὸ κράτος απροσμάχητον,
ἐκ παντοίων με κινδύνων ἐλευθέρωσον, ἵνα κράζω σοί∙
  Χαῖρε Νύμφη ἀνύμφευτε.

Възбраньнѹмѹ воѥводѣ побѣдьнаꙗ
ꙗко избывъ ѿ зълъ благодарениꙗ
въсписаѥть ти градъ твои богородице
нъ ꙗко имѹщи дьржавѹ непобѣдимѹ
ѿ вьсѣхъ мѧ бѣдъ свободи и да зовѹ ти
  радѹи сѧ невѣсто неневѣстьнаꙗ.^[15]

To thee, the Champion Leader,
we thy servants dedicate a feast of victory
and of thanksgiving as ones rescued out of sufferings, O Theotokos;
but as thou art one with might which is invincible,
from all dangers that can be do thou deliver us, that we may cry to thee:
  Rejoice, thou Bride Unwedded.^[14]

Kontakion of the Transfiguration of the Lord (6 August)

This kontakion-idiomelon by Romanos the Melodist was composed in echos varys (the grave mode) and the prooimion was chosen as model for the prosomoion of the resurrection kontakion Ἐκ τῶν τοῦ ᾍδου πυλῶν in the same echos.

Ἐπὶ τοῦ ὄρους μετεμορφώθης,
καὶ ὡς ἐχώρουν οἱ Μαθηταί σου,
τὴν δόξαν σου Χριστὲ ὁ Θεὸς ἐθεάσαντο·
ἵνα ὅταν σὲ ἴδωσι σταυρούμενον,
τὸ μὲν πάθος νοήσωσιν ἑκούσιον,
τῷ δὲ κόσμω κηρύξωσιν,
 ὅτι σὺ ὑπάρχεις ἀληθῶς, τοῦ Πατρὸς τὸ ἀπαύγασμα.

На горѣ прѣобрази сѧ
и ꙗко въмѣщахѹ ѹченици твои
славѹ твою христе боже видѣша
да ѥгда тѧ ѹзьрѧть распинаѥма
страсть ѹбо разѹмѣють вольнѹю
мирѹ же провѣдѧть
 ꙗко ты ѥси въ истинѹ отьче сиꙗниѥ^[16]

On the mount Thou was (sic) transfigured,
and Thy disciples, as much as they could bear,
beheld Thy glory, O Christ God;
so that when they should see Thee crucified,
they would know Thy passion to be willing,
and would preach to the world
  that Thou, in truth, art the Effulgence of the Father.^[14]

Kontakion of the Sunday of the Prodigal Son (9th week before Easter, 2nd week of the triodion)

The last example is not a model, but a kontakion-prosomoion which had been composed over the melody of Romanos the Melodist's Nativity kontakion Ἡ παρθένος σήμερον in echos tritos.^[17]

Τῆς πατρῴας, δόξης σου, ἀποσκιρτήσας ἀφρόνως,
ἐν κακοῖς ἐσκόρπισα, ὅν μοι παρέδωκας πλοῦτον·
ὅθεν σοι τὴν τοῦ Ἀσώτου, φωνὴν κραυγάζω·
Ἥμαρτον ἐνώπιόν σου Πάτερ οἰκτίρμον,
  δέξαι με μετανοοῦντα, καὶ ποίησόν με, ὡς ἕνα τῶν μισθίων σου.

Having foolishly abandoned Thy paternal glory,
I squandered on vices the wealth which Thou gavest me.
Wherefore, I cry unto Thee with the voice of the Prodigal:
I have sinned before Thee, O compassionate Father.
  Receive me as one repentant, and make me as one of Thy hired servants.^[14]

Perhaps the kontakion which is best known in the west is the Kontakion of the Departed or the Kontakion of the Dead. The text is attributed to the "humble Anastasios", probably a Byzantine monk writing in the 6th or 7th century, although the exact date is a matter of debate.^[18] In Russian Orthodox churches, the kontakion is traditionally sung during funerals and memorial services, and on Parents’ Sabbath (Russian Wikipedia article) when the departed are commemorated.^[19] It was translated into English from Russian by William John Birkbeck, an English theologian and musicologist who studied Russian church music in Moscow in 1890.^[20] The traditional tune, known in English as the Kiev Melody, was edited by Birkbeck's close friend, Sir Walter Parratt, the organist of St George's Chapel, Windsor Castle.^[21]

Queen Victoria may have heard this kontakion in Russian at a memorial service in London for the death of Tsar Alexander III in 1894, where she noted that "a fine Russian hymn, always sung at funerals throughout the Greek Church, was sung without accompaniment, & was very impressive". She certainly heard Birkbeck's translation when it was sung at the funeral of Prince Henry of Battenberg in 1896. During the planning of Victoria's state funeral, her daughters asked that the kontakion be included in the service as it was a favourite of their mother's, a suggestion which was blocked by Bishop Randall Davidson with the support of King Edward VII, on the grounds that the text was not in keeping with Anglican teaching on prayers for the dead. Nevertheless, it was sung at the funeral of Queen Alexandra at Westminster Abbey in 1925.^[22]

The Kontakion of the Departed with Parratt's arrangement was included in the first edition of The English Hymnal in 1906,^[21] and has since appeared in several other Anglican hymn books, including Hymns Ancient and Modern and The Hymnal in the United States.^[23] It has been sung at the state and ceremonial funerals of Sir Winston Churchill,^[24] Philip, Duke of Edinburgh,^[25] and Queen Elizabeth II.^[26]

The text of the kontakion is incorporated into the Funeral Service in the Book of Common Prayer (1979), the liturgy currently used by the Episcopal Church in the United States.^[27] The words are spoken at state funerals in the United States, for example, the state funeral of Ronald Reagan in 2004^[28] and the state funeral of Gerald Ford in 2006.^[29]

In 1971, British composer Benjamin Britten used the Kiev Melody as one of four themes in his Cello Suite No. 3, which he wrote as a present for Russian cellist Mstislav Rostropovich.^[30] The American hymnologist, Carl P. Daw Jr., wrote a paraphrase of this kontakion in 1982, Christ the victorious, give to your servants, intended for congregational singing and set to the tune Russian Hymn by Alexei Lvov.^[31]

Μετὰ τῶν ἁγίων ἀνάπαυσον, Χριστέ,
τὰς ψυχὰς τῶν δούλων σου ἔνθα οὐκ ἔστι πόνος, οὐ λύπη,
οὐ στεναγμός, ἀλλὰ ζωὴ ἀτελεύτητος: ἀλληλούϊα.

Со святыми упокой, Христе,
души раб Твоих, идеже несть болезнь, ни печаль,
ни воздыхание, но жизнь безконечная.

Сам Един еси Безсмертный, сотворивый и создавый человека:
земнии убо от земли создахомся, и в землю туюжде пойдем,
якоже повелел еси, Создавый мя и рекий ми:
яко земля еси и в землю отыдеши,
аможе вси человецы пойдем, надгробное рыдание творяще песнь:
Аллилуиа, Аллилуиа, Аллилуиа.

Give rest, O Christ,
to thy servant with thy saints,
where sorrow and pain are no more;
neither sighing, but life everlasting.

Thou only art immortal, the Creator and Maker of man;
and we are mortal, formed of the earth, and unto earth shall we return;
for so thou didst ordain when thou createdst me, saying:
'Dust thou art, and unto dust shalt thou return.'
All we go down to the dust, and, weeping o'er the grave we make our song:
Alleluia, alleluia, alleluia.^[23]

• Uspenskiy, Boris Aleksandrovič, ed. (2006). Типографский Устав: Устав с кондакарем конца XI — начала XII века [Tipografsky Ustav: Ustav with Kondakar' end 11th-beginning 12th c. (vol. 1: facsimile, vol. 2: edition of the texts, vol. 3: monographic essays)]. Памятники славяно-русской письменности. Новая серия. Vol. 1–3. Moscow: Языки славянских культур. ISBN 978-5-9551-0131-6.

• Akathist
• Troparion
• Condaghe

• Archbishop Averky († 1976); Archbishop Laurus (2000). "Liturgics". Holy Trinity Orthodox School, Russian Orthodox Church Abroad, 466 Foothill Blvd, Box 397, La Canada, California 91011, USA. Archived from the original on 26 July 2011. Retrieved 15 January 2012.{{cite web}}: CS1 maint: numeric names: authors list (link)
• Тvпико́нъ сіесть уста́въ (Title here transliterated into Russian; actually in Church Slavonic) (The Typicon which is the Order), Москва (Moscow, Russian Empire): Сvнодальная тvпографiя (The Synodal Printing House), 1907
• Floros, Constantin (2015). Das mittelbyzantinische Kontaktienrepertoire. Untersuchungen und kritische Edition. Vol. 1–3. Hamburg (Habilitation 1961 at University of Hamburg). Archived from the original on 2015-02-05. Retrieved 2019-12-04.{{cite book}}: CS1 maint: location (link) CS1 maint: location missing publisher (link)
• Floros, Constantin; Neil K. Moran (2009). The Origins of Russian Music - Introduction to the Kondakarian Notation. Frankfurt, M. [u.a.]: Lang. ISBN 978-3-631-59553-4.
• Koder, Johannes (2008). "Imperial Propaganda in the Kontakia of Romanos the Melode". Dumbarton Oaks Papers. 62: 275–291, 281. ISSN 0070-7546. JSTOR 20788050.
• Lingas, Alexander (1995). "The Liturgical Place of the Kontakion in Constantinople". In Akentiev, Constantin C. (ed.). Liturgy, Architecture and Art of the Byzantine World: Papers of the XVIII International Byzantine Congress (Moscow, 8–15 August 1991) and Other Essays Dedicated to the Memory of Fr. John Meyendorff. Byzantino Rossica. Vol. 1. St. Petersburg. pp. 50–57.{{cite book}}: CS1 maint: location missing publisher (link)
• Birkbeck, Rose Katherine Gurney (1922). Life and Letters of W. J. Birkbeck. London: Longmans, Green and Co.
• Range, Matthias (2016). British Royal and State Funerals: Music and Ceremonial since Elizabeth I. Woodbridge, Suffolk: Boydell Press. ISBN 978-1783270927.
• Skinner, Michael (2008). What we did for the Russians. Lulu Press. p. 194. ISBN 978-0955976001.
• Trypanis, Constantine Athanasius (1968). Fourteen Early Byzantine Cantica. Vienna: H. Böhlaus Nachf. ISBN 978-3700111061.

• "Sinai, Saint Catherine's Monastery, Ms. Gr. 925". Kontakarion without musical notation organised as a menaion, triodion (at least in part), and pentekostarion (10th century).
• "Saint-Petersburg, Rossiyskaya natsional'naya biblioteka, Ms. Q.п.I.32". Nižegorodsky Kondakar' of the Blagoveščensky [Annunciation] Monastery, introduced, described and transcribed by Tatiana Shvets (about 1200).
• "Paris, Bibliothèque nationale de France, fonds. grec, Ms. 397". Incomplete Kontakarion (Prokeimena, Stichologia for Christmas and Theophany, Allelouiaria, Hypakoai anastasima, kontakia) in short psaltikon style with Middle Byzantine Round notation (late 13th c.).
• "Sinai, Saint Catherine's Monastery, Ms. Gr. 1280". Psaltikon (Prokeimena, Allelouiaria, Hypakoai, Anti-cherouvikon for the Liturgy of Presanctified Gifts) and Kontakarion (menaion with integrated movable cycle) with Middle Byzantine round notation written in a monastic context (about 1300).
• "Sinai, Saint Catherine's Monastery, Ms. Gr. 1314". Psaltikon-Kontakarion (prokeimena, allelouiaria, kontakarion with integrated hypakoai, hypakoai anastasima, the complete Akathistos hymn, kontakia anastasima, stichera heothina, appendix with refrains of the allelouiaria in oktoechos order) written by monk Neophyte (mid 14th century).
• "Sinai, Saint Catherine's Monastery, Ms. Gr. 1262". Oikematarion kalophonikon based on papadic compositions by Michael Aneotos and kalopismoi by Ioannis Glykys copied by Gregorios Monachos at the Mone Esphigmenou on the Holy Mount Athos (1437).

Wikimedia Commons has media related to Kontakion.

• Kontakion on the Nativity of Christ