SUPPLICATORY CANON TO ST. PANAGIS

Ode I.
Irmos.  After crossing the sea as if it were dry ground and escaping the wickedness of Egypt, the Israelite cried out:  Let us sing to our redeemer and God.

Hear, blessed one, the words of my humble soul, and sympathetically grant me the favor of your protection, O holy and divinely wise Panagis Paisios.

O holy Panagis Paisios, availing ourselves of your tomb as of a sacred gift, we ever flee for refuge to it and are speedily delivered from every trouble.

Heal my suffering soul, thrice-blessed Panagis Paisios, for you are a physician of the suffering, and strengthen me to walk the paths of the Lord, wholly blessed one, by your intervention.

Fittingly we all know you are truly the Mother of God; after God, we rest our hopes of being saved on you, by the supplications of the divinely wise Paisios.

 

Ode III

Irmos.  You covered the vault of the sky with a roof, O Lord, and built the church; confirm me in your love, O summit of desires, support of the faithful and only compassionate Lord.

Having you as our supplicant with God, O Saint, we, the citizens of Lexuri, faithfully honor and celebrate you, Father Panagis Paisios; by your intervention deliver those who celebrate you from temptations.

I supplicate you, blessed one, to quickly heal my spiritual darkness and the weakness of my flesh, for you loved the poverty of him who takes away the infirmities of the world, Father Panagis Paisios.

Behold those in your pure flock, O Lady; guard them, keep them safe from every attack of life and misfortune, but also keep them invulnerable by your power, divine Maiden of Dias.

 

Prayers following Ode III
Preserve your servants from dangers, divinely inspired one, whose divinely appointed defender you have become, and [be] their guardian and savior, Panagis Paisios.

Hear, O Maiden of Dias and Virgin Mother of God, the supplications of your servants and deliver them from every kind of danger.

 

Kathisma.  Fervent Intercession.
You are the fervent supplicant, O Paisios, of those who hasten with affection to your tomb and celebrate faithfully and call upon you, O blessed one:  “Deliver us from dangers as our unsleeping guardian and great rampart.”

 

Ode IV

Irmos.  I have heard, O Lord, the mystery of your dispensation; I have meditated on your works and glorified your divinity.

When you appeared to the church as a new and truly bright star, O saint, you shone on all men and illuminated the pious, Panagis Paisios.

Divine Panagis Paisios, your life astounded mortals, Father, and the heavenly hosts rejoiced exceedingly in your struggles.

Cause the disturbances of my life to cease, O holy one, and by your intercessions calm the storm of the passions of my soul and body.

Glory of the Cephalonians, the honor of the world, the boast of Lexuri!  O Panagis Paisios, you have been proclaimed as the glory and foundation of the church!

All-pure Virgin, as our divine Maiden of Dias set free from pains of soul and body those who glorify your mighty works.  

 

Ode V

Irmos.  Illumine us with your commandments, O Lord, and by your lofty arm grant us your peace, O merciful God.

Day and night I appeal to you, my great protector:  in every place and time keep me safe from every mischief and attack of our adversaries, for I have put my hope in you.

Performing the Divine Liturgy as a priest of the Most High, most blessed one, you offered the bloodless sacrifices to God, famed Panagis Paisios; but do not cease now to beseech him, Father, on behalf of all who honor you faithfully.

As one who bore the heavy burden of the day like an approved worker and increased the talent given to him, you have heard the divine voice saying, “Come here, my faithful servant, into the joy of your Lord.”

Being the protector of the world, ever-virgin Mother of Dias, steer me, guide me to the straight road and direct my mind to the upright paths of righteousness, governing the sojourns of my soul.

 

Ode VI

Irmos.  I will pour out my supplication to the Lord and to him will I declare my afflictions, for my soul has been filled with troubles and my life has approached Hades, so like Jonah I pray:  Raise me up from death, O God.

Deliver my soul from baneful death, Father Panagis Paisios, for I have taken refuge faithfully in your tomb, and free me by your intercessions from every grave disease and from dreadful, constant misfortunes.

The Lord, having known the nobility of your soul, chose you to be another Samuel, O most blessed one.  As a minister and a most virtuous shepherd, O Panagis Paisios, you guided the church of Lexuri to the pastures of Paradise.

We have acquired you as a fortress for refuge, the certain salvation of our souls and as sweetness in our afflictions, O blessed one, and we ever glory in your icon, Panagis Paisios, and now we beg you to preserve us from all kinds of dangers.

Heal my sick soul with your potent medicine, Mother of God, and beseech your Son and our God, with the divine Paisios, to save me from the Gehenna of fire and obtain enjoyment there.

 

Prayers following Ode VI.
Preserve your servants from dangers and afflictions, for we have acquired you as a guard and indestructible fortress, O most blessed 
Panagis Paisios.

Drive the clouds of despondency from my soul and grant pure joy to me, your supplicant, O Mother of God, as you are the receptacle of joy.

 

Kontakion
Hastening to your protection, O holy one, we are filled with your paternal gifts, O saint, magnifying Christ who made you our protector, Panagis Paisios, the ornament of Lexuri.

 

Prosomoion
Laying all hope in Heaven, having stored up the fruit of divine training within, you curbed the terrible serpent who has wounded many souls, and by the power of the Cross, O saint, you mortified your whole life, having become the prominent first-fruits of all the fathers.  Wherefore, having obtained the greatest boldness with Christ, entreat him on behalf of us, greatest Panagis Paisios.

 

Ode VII

Irmos.  The youths from Judea, having come to Babylon of old, by their faith in the Trinity trampled down the flame of the furnace, chanting, O God of our fathers, blessed are you.

Enable us to live with an upright mind, perfect love and reverent manners.  By your fervent intercessions with Christ, help us give all our attention to a blameless way of life.

Set free from trials, dangers, dire straits, afflictions and demonic mischief those who are emboldened by your protection and cry out faithfully, Blessed are you, the God of our fathers.

Being an equal of the angels, truly, wholly blessed father, holy Panagis Paisios, deliver from dangers those who faithfully cry out, O God of our fathers, blessed are you.

By the supplications of your mother and by the powerful entreaties of Paisios, long-suffering Word, deliver from dangers those who honor you with affection, saying, O God of our fathers, blessed are you.

 

Ode VIII

Irmos.  The king of Heaven whom the hosts of angels hymn, hymn and exalt him above all forever.

Guard and protect forever those who faithfully and affectionately ask for healing at your tomb, divinely wise saint.

Wholly blessed Paisios, having imitated the life of the saints in these last days, you gathered together sanctity and grace for your servants.

Favorably receive those who entreat you fervently, pious saint, for we ask for grace and glorify God unto the ages.

By the supplications, O Christ our Savior, of your mother and Paisios, save all who exalt your might supremely unto the ages.

 

Ode IX

Irmos.  O Mother of God, we who have been saved through you fittingly confess you, and with the incorporeal choirs magnify you, O pure Virgin.

Your city of Lexuri joyfully sings thanksgiving odes to you, Panagis Paisios, and exults in you, for she has been saved from dangers and afflictions by your supplications.

You have appeared as the divinely splendid exultation of the monastery of the Theotokos Coroniotissa; wherefore, deliver us from every sorrow, Panagis Paisios.

As you delivered those who before ran faithfully to you in Lexuri and Cephalonia, so also now deliver me from every misfortune.

Fill my heart with joy, wholly blessed one, and may your icon be my refuge, for I run to your divine icon and magnify our Master, Christ.

Your all-pure Mother, with Paisios, beseeches you who alone are long-suffering to save from dangers those who magnify you faithfully.

ENDNOTES FOR THE CIRCUMSPECT

I thank Zoilus for proofing the Greek and I thank Aeteia, my lawfully-wedded, for proofing the English.  Any errors surviving their ministrations are purely my own.
Please visit the St. Panagis Basias Resource Page of John Sanidopoulos for some background on this saint, which I discovered in Mother Nectaria's book, Evlogeite:  A Pilgrim's Guide to Greece.

Ode 1
“Favor” (χάρις) could also be “gift” or “kindness.” 
“Holy” (ὅσιε) could be rendered “sainted” or “saint.”
“Divinely wise.”  Θεόφρων is a word on which the lexicographers do not agree.  Montanari says it means “of a divine mind, sacred, pious.”  He also notes that θεοφρόνως means “piously.”  Lampe offers “of godly mind.”  Schrevelius says “inspired, endowed with a divine mind, a prophet.”  Giles, Maltby, Kontopoulos and Donnegan agree on “divinely wise.”  Konstantinidos renders “having a divine mind, understanding divine things, pious.”  Note that according to Mother Nectaria, the saint’s name was Paisios, but he was popularly known as Panagis (Παναγής).  The cryptic text appears to be a sub-par version of something like Ἔχοντες Μάρτυς, τοῦ σοῦ λειψάνου τήν χάριν, καταφεύγομεν ἐν τούτῳ πάσῃ ὥρᾳ, καί τῶν ἀπειλούντων, λυτρούμεθα κινδύνων (Παρακλητικός Κανών εις τον Άγιο Μάρτυρα Σωφρόνιο του εν Παλαιστίνη, Ποίημα Γεωργίου Αποστολάκη του από Δικαστών [https://www.proseyxi.com/paraklisi-eis-ton-agio-martyra-sofronio-tou-en-palaistini/].
“Having gained” (πλουτήσαντες):  be rich, be rich in (Montanari).  Stephanus cites St. Gregory of Nazianzus inter al. as using this verb in the present signification.  I checked Migne’s Latin against the Greek. 
“Trouble” (πόνου).  Montonari offers a wide range of meanings (labor, fatigue, tiring exercise, combat, suffering, physical pain, disease, illness, pain, torment, anxiety, difficulty, trouble).  Kyriakides offers a much smaller range (pain, ache, suffering, trouble).  So, too, Kontopoulos (pain, distress, anguish, grief, trouble).
Σαλεύομεν should mean “we are pitched about, we rock, stagger, totter” etc. 
However, Lampe finds waver can become ride at anchor and so rest, depend on. 

Ode 3
“Keep” (συντήρει), using the modern meaning of this word.
“From every attack of life” (πάσης ἐπηρείας τοῦ βίου) is an admittedly odd phrase.  
“Diotissa” is the popular name for the icon of the Mother of God of Blachernae.  According to Mother Nectaria, a tiny island off the coast of Cephalonia had a small chapel dedicated to this icon to which St. Panagis “often retired for short periods” (Evlogeite!  A Pilgrim’s Guide to Greece, p. 190).  The name of this island is Dias, whence Diotissa.

Prayers following Ode III
Konstantinidos and Stephanus define θεοφόρος as Deum ferens and θεόφορος as divino motu latus.  The lexicographers seem to ignore the distinction.  For example, Lampe, Montonari, Kyriakides and Sophocles define θεοφόρος as Deum ferens and do not acknowledge the proparoxytone.  Giles simply used both definitions for the paroxytone. 
I suspect that the best general translation is Giles’ divinely inspired, but in certain contexts (divinely) inspired, sacred and holy might do.  For example, in modern Greek “the holy fathers” is rendered as οἱ θεοφόροι πατέρες (Kontopoulos). 
Θεόφορος is variously defined as inspired or possessed by a god (Great Scott, Konstantinidos); God-bearing, inspired (E. A. Sophocles); divinely inspired (Giles); divine, sacred, holy (Kyriakides); divinus, plenus Deo (Suicerus); divino motu latus, divino spiritu afflatus (Stephanus).  
“Defender” (προστάτης) is a two-sided word that is crucial to euergetistic norms.  From the point of view of his betters, from whom he tries to secure the interests of his clients or dependents, he is a supplicant; from the point of view of the dependents, he is a defender, a champion or a protector.  Although champion is a very useful word for προστάτης, its athletic connotations in English may intrude unwarranted athletic notes.  Zoilus cautions that such notes may be quite in place.  He observes “that St. Paul included a fair number of athletic metaphors in his epistles. So it strikes me that athletic imagery in hymns wouldn’t be too farfetched.”  In fact, the constant recourse to epinician motives in all canons to saints (but not to the Mother of God) strongly supports Zoilus’ position.
“Guardian.” φύλαξ can also mean protector and defender.  Our hymnographers are not shy about figures of repetition.
“Savior” (ῥύστης) or “liberator, deliverer.” More repetition.  In Homer we read ῥυτήρ (protector, defender). According to Great Scott, ῥυστήρ (deliverer) is a “rare and late form of ῥυτήρ.”  Our word, ῥύστης, is, according to Montanari and Great Scott, found in the LXX and pseudo-Lucian (i.e., late).  Lampe does not include it and the New Testament authors do not know it.  In euergetism, the προστάτης of the community is paid back with praise and titles (such as   “the father of his country”).  “Defender,” “guardian” and “savior” are among titles so used.  The word ῥύστης does not, like σωτήρ, have soteriological overtones.  According to Bauer, σωτήρ was originally “a title of divinities,” later applied to “deserving” men.  In the NT, it is applied only to God.  I suppose that our hymnographer was using ῥύστης to acclaim St. Panagis in proper, euergetistic style, but signalling heavily to his audience—or to the few Greeks in the nave who knew enough Koine—that he was not confusing the saint with Christ our God.

Kathisma
Προστάτης supplicant, defender, protector M.
Πρόμαχος = προμαχεών rampart, bulwark SOPH.; battlement Great Scott; defence, rampart SCHR. 

Ode IV
“To the church” (τῇ Ἐκκλησίᾳ).  In other canons we find ὡς ἀστήρ τῇ Ἐκκλησίᾳ ἐφάνης, ὥσπερ νεόφωτος ἀστήρ, τῇ Ἐκκλησίᾳ ἐφάνης, Νεόφωτος ἀστήρ, τῇ Χριστοῦ Ἐκκλησίᾳ, Ἐφραὶμ Θαυματουργέ, ἀληθῶς ἀνεδείχθης, ἣν (i.e., the church) καταυγάζεις ὡς ἀστήρ, ὅτι ἄρτι τῇ Ἐκκλησίᾳ, λαμπρός ἀστήρ ἐφάνη. 
ἀγλάϊσμα is best defined by DGE:  adorno (ornament), ornamento (ornament, decoration), ornato (adornment); gloria, (glory, fame), gozo (joy, delight), alegría (joy, delight).
“Proclaimed” (ἀνεδείχθης).  Great Scott:  proclaim [as being elected to office], dedicate, lift up and show, display.  DGE:  revelar, inaugurar, consagrar, proclamar, declarar, designar, nombrar, mostrar.  Montanari:  transform.  Kontopoulos:  render.  Kyriakides:  extol.  Lampe:  (in the passive) be famous. 

Ode VI
“Glory” (καυχώμεθα), but boast and exult (Lampe) are also possible.

Prosomoion
“Training” (μελέτημα anything produced by care and study; meditation, practice [Schr]).
Omitted:  Neither Zoilus nor I could figure out how to translate ἐβιώσω ἰσαγγέλου in the context of the prosomoion.  It is not clear why ἐβιώσω is in the middle voice or what ἰσαγγέλου agrees with. 

Ode VII.
“Dire straits “ (ἀνάγκης).  Plight with little scope for manoeuvering; dire straits; shackles Muraoka; need, suffering, agony, suffering, misfortune Montanari.

Ode VIII
The first troparion is reconstructed to read “Τοὺς ἐν ἐπίστει [pistei not epistei], καὶ πόθῳ ζητοῦντας, εἰς ἴασιν τὸ [tw not to] σῷ τάφῳ θεόφρον, φύλαττε καὶ σκέπε, εἰς πάντας τοὺς αἰῶνας.”

Ode IX

“Loudly sings” (βοᾶ).  That definition is from Montanari, who also offers invoke, proclaim.  Are these definitions behind all the shouting and crying aloud in our hymnography?  Cf. implore help, celebrate SCHR; importune, clamor, celebrate, praise Giles; call upon Maltby; call for aid, celebrate loudly, extol Donnegan.
“Divinely splendid” (θεοπρεπὲς).  Excellent call by Kontopoulos.
The fourth troparion reads Χαρᾶς μοῦ τὴν καρδίαν πλήρωσον τρισμάκαρ, τῇ θείᾳ εἰκόνι σου προστρέχοντι, καὶ τὸν Δεσπότην Χριστὸν μεγαλύνοντι.  As it stands, it is gibberish.  “And may your icon be my refuge” is a rank interpolation.  My interpolation is based on a survey of similar troparia, which follow.

(1)  Σκέπη γενοῦ μοι, καὶ καταφύγιον Κόρη, τῷ ἐν πίστει προστρέχοντι Σοι δούλῳ, καὶ τῆς τρικυμίας, διάσωσον τοῦ βίου. 

(2)  Πειρασμῶν κλονοῦσι μοι προσβολαί, δεινῆς ἀθυμίας, ἐμπιπλώσαι μου τήν ψυχήν, γαλήνην παράσχου ὁσιώτατε πάτερ, τῷ τῆ θεία κάρα σου πίστει προστρέχοντι.

(3)  Ἄναρχον Θεόν, ἐξευμένισον Ὀνούφριε, καὶ τὴν καρδίαν μου πλήρωσον χαρᾶς, ἵνα δοξάζω σε Ὁσίων ἀκροθίνιον. ... Τὴν νεολαίαν, τῆς ἐκκλησίας τὴν μάνδρα, σὺ ὁδήγησον τάχος τρισμάκαρ, καὶ αὐτῇ παράσχου, ἀκλόνητον τὴν πίστην.

(4)  Δίδου τὴν νοητήν, καὶ θείαν εὐωδίαν, τοῖς πίστει προσιοῦσι, τῇ θείᾳ Σου Εἰκόνι

(5)  Σωτηρίαν παράσχου τοῖς εὐλαβῶς Δέσποινα, τῇ Σῇ θαυμασίᾳ Εἰκόνι πόθῳ προστρέχουσι καὶ τὴν χάριν παράσχου πιστῶς, σὲ προσκυνοῦντι ἐν πίστει καὶ μεγαλύνοντι.

(6)  Ῥανίδας μου τῶν δακρύων, Δέσποινα, μανδηλίῳ τῆς σῆς χάριτος σμῆξον καὶ βοηθὸς ἐν ἀνάγκαις γενοῦ μοι, τῷ μεγαλύνοντι σοῦ τὰ θαυμάσια, Θεογεννῆτορ, ἀσκητοῦ Γερασίμου ἡ σκέπη . . . .

The key to this business is to know that many or most canons are recycled.  The troparia adduced as examples demonstrate how the same idea is worked out with slightly different details. 
“Long-suffering” (μακρόθυμον) or patient, lenient (Montanari).