THE VESTMENTS OF THE EASTERN CHURCHES.
The proverbial conservatism of the unchanging East, which is felt in all
ecclesiastical as well as in social matters, will make our task in the
present chapter much lighter. The action of evolution, which makes the
history of the Western vestments so complex, is hardly felt in the East.
The mediaevalism, or, rather, primaevalism, which shuts out instrumental
aid from the musical portions of the Eastern service acts upon vestments
in minimizing the profusion of ornamentation which plays such an
important part in the externals of Western ritual.
One of our earliest authorities on the subject of Eastern vesture is St
Germanus of Constantinople (_circa_ 715 A.D.). In his treatise =Mystikê
Theôria= he enters at considerable length into a discussion of
Ecclesiastical Vestments and also of Monastic Costume, giving details,
which are curious, but of little or no value, concerning the alleged
symbolic meanings which they bear.
In the present chapter we have to discuss the vestments of the principal
Eastern Churches—the Orthodox 'Greek' Church, so called, the Armenian
Church, and the remote body of Christians on the coast of Malabar. The
general appearance and style of the vestments of these churches is
similar; there are, however, minor differences, which will appear as we
proceed.
The vestments and personal ornaments of the Orthodox Greek Church are as
follows:
I. The =stoicharion=.
II. The =epimanikia=.
III. The =epitrachêlion=.
IV. The =ôrarion=.
V. The =zônê=.
VI. The =phainolion=.
VII. The =epigonation=.
VIII. The =ômophorion=.
IX. The =mandyas=.
X. The =chamalauchê=.
XI. The =exôchamalauchê=.
XII. The =pateressa=.
XIII. The =enkolpion=.
XIV. The =sakkos=.
The Armenian vestments are as follows:
I. The Vakass.
II. The Shapich.
III. The Poor-ourar.
IV. The Kodi.
V. The Pasbans.
VI. The Shoochar.
VII. The Sagavard.
[Illustration: FIG. 23.—ARMENIAN PRIEST.]
The Malabar vestments are:
I. The Cuthino.
II. The Orro.
III. The Zunro.
IV. The Zando.
V. The Phaino.
VI. The Cap and Shoes.
[Illustration: FIG. 24.—MALABAR PRIEST.]
I. The =stoicharion= was, and is, identical with the Roman _alba_. The
word is of uncertain etymology, and none of the guesses which have been
made are at all satisfactory. Like the _alba_, it was originally a
garment of secular use; this we infer from the _Apologia contra
Arianos_,[88] where we read that one charge (among others) which was
brought against Athanasius was that he had required the Egyptians to
furnish linen =stoicharia=. Germanus says of the vestment, 'being white,
the =stoicharion= signifies the glory of the Godhead and the bright
citizenship of priests. The stripes of the =stoicharion= on the sleeve
signify the bonds of Christ; the stripes which run across signify the
blood which flowed from Christ's side on the cross.' Setting aside the
symbolism, we learn that the vestment in the time of Germanus was white,
ornamented with stripes, probably red, upon the sleeves and across the
body. At present, while the vestment is still white on ordinary
occasions, on certain days coloured =stoicharia= are worn, as will be
shown in the chapter on Ritual Use. The =lôria=, or stripes, are now
confined to the =stoicharia= of bishops. In Russia, and elsewhere to
some extent, the =stoicharia= are often made of silk or velvet, though
linen remains the proper material; here we see a notable correspondence
with Western usage.
[Illustration: FIG. 25.—DEACON IN =stoicharion, ôrarion=, AND
=epimanikia=.]
The _shapich_ of the Armenians and the _cuthino_ of the Malabar
Christians correspond to this vestment and do not differ from it. It
goes by other names in other parts of the Eastern Church; these are set
forth in the appendix. Deacons, members of the minor orders, and
choristers wear the shapich ungirded.
II. The =epimanikia=. These correspond to the Western maniple, but they
differ from it in several notable respects. First, one is provided for
each arm instead of for the left arm only. Secondly, they are not worn
pendant on the arm, but are drawn round, so that they rather resemble
cuffs than napkins suspended on the wrist. In some early mosaics they
are shown not so much as cuffs, as large false sleeves. Something
similar seems to have been worn in the Gallican Church, if we may accept
the testimony of the MS. already referred to on p. 135.
[Illustration: FIG. 26.—PRIEST IN =stoicharion, epitrachêlion,
phainolion, zônê=, AND =epimanikia=.]
This vestment—for the two pieces may be said technically to form one
vestment—was for a long time restricted to bishops only, but priests
and, since 1600, even deacons have had the right to wear it. Bishops
only, however, are allowed to have the =epimanikia= embroidered with the
=eikôn= of Christ.
The =epimanikia= are alleged to signify the bands with which Christ was
bound.
The Armenian _pasban_ corresponds to the =epimanikion=; so does the
_zando_ of the Malabar Christians. Both _pasban_ and _zando_ are worn
one on each wrist; but whereas the Armenian vestment is more like the
Western maniple, the _zando_ is a false sleeve, fitting the arm tightly
and extending some way above the elbow.
III. The =epitrachêlion= is in essence identical with the stole of the
Western Church, but in form it differs widely. Instead of being a long
narrow strip passed behind the neck, it is a short broad band with an
aperture at one end, through which the wearer's head is passed, so that
instead of two ends pendant, one at each side, there is but one, hanging
down in the middle. It is probably the richest of all the Eastern
vestments; it is made of silk or brocade, and in large churches is
ornamented with jewels and precious metals. A seam runs conspicuously
down the middle, dividing the band into two; this gives the vestment a
more stole-like appearance than it would otherwise possess.
[Illustration: FIG. 27.—ARCHIMANDRITE IN =phainolion, epigonation,
enkolpion=, ETC.]
The Armenian _poor-ourar_ and the Malabar _orro_ are the equivalents of
this vestment, and resemble it in appearance. Both names are evidently
corruptions of the Greek =ôrarion=.
IV. The =ôrarion= is the Diaconal substitute for the =epitrachêlion=. It
is identical with the Latin stole, and, like that vestment when worn by
deacons, is carried on the left shoulder. St Germanus informs us that it
typifies the ministry of angels, in that it resembles a pair of wings;
this, like many other similar statements, may be taken for what it is
worth. The sole difference between the =ôrarion= and the stole lies in
its ornamentation; the latter is ornamented in a perfectly unrestricted
manner, the former bears embroidered upon it the =trisagion=,
=AGIOS AGIOS AGIOS=,
and the Armenian Church as a general rule dispenses even with this
inscription.
[Illustration: FIG. 28.—BISHOP IN =phainolion, epigonation, ômophorion=,
ETC.]
V. The =zônê= is simply a girdle which keeps the =stoicharion= and
=epitrachêlion= in place. To it answers the Armenian _kodi_ and the
Malabar _zunro_. The Armenians suspend a large white napkin to the
_kodi_ on the left-hand side, which is used to wipe the hands or the
vessels when necessary during the service, and thus takes the place of
the old Western maniple.
VI. The =phainolion= answers in all respects to the Western chasuble;
and it is evident that we are to see in its appellation the old name
_paenula_. The Malabar Christians have a vestment called the _phaino_,
which in appearance corresponds to the cope; but its use assimilates it
to the =phainolion=, as we should expect from the identity of name. The
_phaino_ is made of more or less costly materials, it is square (not
semicircular) in shape with rounded corners. A button and loop answer
the purpose of the Western morse. It may be here stated that the
embroidery and material of the _zando_ usually corresponds with that of
the _phaino_ with which it is worn. The priests of the Armenian Church
also wear a cope-shaped chasuble. Small bells are sometimes hung round
the lower edge. The =phainolion= of bishops was formerly distinguished
from that of priests by being covered with crosses; hence called
=phainolion polystaurion=.
VII. The =epigonation= is a lozenge-shaped ornament, made of brocade,
and suspended by one corner on the right side of the =epitrachêlia= of
bishops. It is ornamented with embroidery on its surface, and with
tassels attached to the three free corners. It was originally a
handkerchief, and it remained in this form for some considerable time;
in fact, it remains a handkerchief in the Armenian Church. Although
properly peculiar to bishops, certain other ecclesiastics wear it as a
special privilege.
VIII. The =ômophorion= is equivalent to the Western _pall_ (though it is
worn by all prelates, not by archbishops only), and similar to it in
shape; it is, however, rather wider, and is worn round the neck in a
knot. It is said to symbolize the lost sheep—presumably from its being
carried on the shoulder.
IX. The =mandyas= is a vestment similar to the cope, worn on certain
occasions by Archimandrites and the higher orders of the Hierarchy. The
difference between it and the Western cope consists in its being rather
fuller, and fastened at the lower ends in front as well as at the top.
Small bells are hung round its lower edge. The =mandyas= of an
archimandrite is not ornamented; that of a prelate is decorated with
wavy stripes called =potama kai pômata=, 'rivers and cups'[89]—a
fanciful method of expressing the 'rivers of grace which flow from
him.'[90]
X, XI. The =chamalauchê= is a cap, the =exôchamalauchê= a hood worn over
it. The =exôchamalauchê= of a Metropolitan is white, signed in front
with a black cross, that of other prelates black.
XII. The =pateressa= corresponds to the pastoral staff, but it is
shorter and is used as an ordinary walking-stick, which it resembles in
every particular. The handle is usually an ornamental modification of
the crutched or tau cross. The bishops of the Eastern Church wear no
ring.
XIII. The =enkolpion= is a pectoral cross, worn in the East, and similar
in all respects to the cross worn in the West.
XIV. The =sakkos= is the equivalent of the Western dalmatic: it is now
worn by all metropolitans.
The Armenian vestments which have not been described in the above
conspectus are (i) the _sagavard_, or priest's cap; (ii) the _vakass_, a
vestment which corresponds to the Western amice, and is nowhere else
worn in the East. It differs from it in the collar standing upright
instead of being turned down. Attached to the _vakass_ of high
dignitaries is a breastplate of precious metals and stones, bearing the
names of the twelve apostles. This is as obviously borrowed from the
Jewish 'breastplate of the Ephod,' as the _vakass_ itself is borrowed
from the Western amice; but the Armenians deny any Western influence in
the dress, asserting the entire vestment to be of Jewish origin; (iii)
the _shoochar_, which answers in every respect to the cope; and (iv) the
sandals, which are worn during service, are kept in the church, and may
not be used on other occasions.
Vartabeds (_i.e._, priests especially entrusted with the work of
preaching and instructing the ignorant in the principles of the
religion) and bishops substitute a mitre for the _sagavard_, and wear a
pectoral cross hanging by a gold chain round the neck. The copes of
bishops are ornamented by two strips of brocade, usually embroidered
with figures of saints; these are survivals of the _infulae_ of the
mitre, but are attached to the shoulder of the cope. Vartabeds are
distinguished by a staff of which the head consists of a cross with two
serpents turned round it.
The Armenian Church permits clergy to remain married if the marriage
hath taken place before ordination. The ordinary dress of unmarried
priests consists of a black or dark purple cassock with a broad belt,
over which is worn a gown, and (at the recital of the offices) a cope.
In Persia and Armenia they wear a cap with fur border called the
_kulpas_. Married priests wear a blue cassock, a black gown, and a blue
turban.
The vestments of the Nestorian Church are perhaps the simplest of the
forms of dress in vogue in the various non-reformed Churches. They are
six in number, and are respectively called the _prazôna_, _peena_,
_zunnâra_, _hurrâra_, _estla_ or _shorshippa_, and _msâne_. These
correspond respectively to breeches, surplice, or alb, girdle, stole,
chasuble, and shoes, but they differ in some degree from the analogous
vestments in use elsewhere. They are all made of white linen or calico,
the only colour employed being in the girdle and stole, which (to use
the convenient heraldic terms) are checky in squares white and blue,
bearing crosses of the same colours counter-changed. The chasuble, too,
has a Latin cross worked on the back. The latter is a clumsy vestment,
being simply a square cloth, thrown over the shoulders and held in
position with the finger and thumb. The stole does not reach below the
waist, and is kept in its place under the girdle. It is remarkable that
the vestments of the different orders of clergy differ only in the
quality of the material, and not in elaboration or form; and that they
are, as a general rule, only worn during the celebration of the Holy
Eucharist or the administration of Baptism. At other services the
priests usually wear their ordinary costume, which differs only slightly
from that of laymen.
The following list will show the parallelism existing between the
vestments of the East and of the West; it is useful as showing that the
differences between them consist entirely in matters of detail, and not
in essentials:
[vakass] = amice.
=stoicharion= = alb.
=epimanikia= = maniple.
=epitrachêlion= } = stole.
=ôrarion= }
=zônê= = girdle.
=phainolion= = chasuble.
=epigonation= may be compared with appendages of subcingulum.
=ômophorion= = pall.
=mandyas= = cope, approximately.
=chamalauchê= } = mitre, "
=exôchamalauchê= }
=pateressa= = pastoral staff.
=enkolpion= = pectoral cross.
=sakkos= = dalmatic
Thus, the =epigonation, mandyas, chamalauchê=, and =exôchamalauchê= have
no exact equivalent in the West; while, on the other hand, the amice is
only represented in one provincial church, and the tunicle, dalmatic,
gloves, ring, stockings and sandals, have no Eastern vestments to
correspond with them. This is just what we might expect, for these
vestments are all, comparatively speaking, of mediaeval invention or
application, and the Eastern Church, as we said in other words at the
commencement of this chapter, preserves many of the primitive rites and
usages in a condition much less altered by time than does its Western
sister.
[88] 'Patrol. Graec.,' xxv, 358.
[89] The assonance cannot be satisfactorily preserved in translation.
Perhaps 'rivers and lavers' is the nearest approximation our language
affords.
[90] Neale.
[Illustration]