The Eastern Church too possessed and still possesses numerous and voluminous service-books, of which the chief are the following: (1) The _Euchologian_, containing the liturgy itself with the remaining sacramental offices bound up in the same volume. (2) The _Horologion_, containing the unvarying portion of the Breviary. (3) The _Menaea_, being equivalent to a complete Breviary. (4) The _Menologion_ or Martyrology. (5) The _Octoechus_ and (6) The _Paracletice_, containing Troparia and answering to the Western antiphonary. (7) The _Pentecostarion_, containing the services from Easter Day to All Saints' Sunday. (8) The _Triodion_, containing those from Septuagesima Sunday to Easter Even. (9) The _Typicum_ is a general book of rubrics corresponding to the Ordinale or the Pie of Western Christendom. Period IV. _The Reformed Church._--The Anglican liturgy of Reformation and post-Reformation times is described under the heading of PRAYER, BOOK OF COMMON, but a brief description may be added here of the liturgies of other reformed churches. _The Liturgy of the Scottish Episcopal Church._--This liturgy in nearly its present form was compiled by Scottish bishops in 1636 and imposed--or, to speak more accurately, attempted to be imposed--upon the Scottish people by the royal authority of Charles I. in 1637. The prelates chiefly concerned in it were Spottiswood, bishop of Glasgow; Maxwell, bishop of Ross; Wedderburn, bishop of Dunblane; and Forbes, bishop of Edinburgh. Their work was approved and revised by certain members of the English episcopate, especially Laud, archbishop of Canterbury; Juxon, bishop of London; and Wren, bishop of Ely. This liturgy has met with varied fortune and has passed through several editions. The present Scottish office dates from 1764. It is now used as an alternative form with the English communion office in the Scottish Episcopal Church. The general arrangements of its parts approximates more closely to that of the first book of Edward VI. than to the present Anglican Book of Common Prayer. Among its noteworthy features are (a) the retention in its integrity and in its primitive position after the words of institution of the invocation of the Holy Spirit. That invocation runs thus: "And we most humbly beseech thee, O merciful Father, to hear us and of thy almighty goodness vouchsafe to bless and sanctify with thy word and Holy Spirit these thy gifts and creatures of bread and wine that they may become the body and blood of thy most dearly beloved Son" (edit. 1764). This kind of petition thus placed is found in the Eastern but not in the Roman or Anglican liturgies. (b) The reservation of the sacrament is permitted, by traditional usage, for the purpose of communicating the absent or the sick. (c) The minimum number of communicants is fixed at one or two instead of three or four. For fuller information see Bishop J. Dowden, _The Annotated Scottish Communion Service_ (Edinburgh, 1884).