One of our earliest authorities on the subject of Eastern vesture is St Germanus of Constantinople (circa 715 A.D.). In his treatise4 Μυστικὴ Θεορία he enters at considerable length into a discussion of Ecclesiastical Vestments and also of Monastic {176} Costume, giving details, which are curious, but of little or no value, concerning the alleged5 symbolic6 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 Christians7 on the coast of Malabar. The general appearance and style of the vestments of these churches is similar; there are, however, minor8 differences, which will appear as we proceed.
The vestments and personal ornaments9 of the Orthodox Greek Church are as follows:
The στοιχάριον.
The ἐπιμανίκια.
The ἐπιτραχήλιον.
The ὠράριον.
The ζώνη.
The φαινόλιον.
The ἐπιγονάτιον.
The ὠμοφόριον.
The μάνδυας.
The χαμαλαύχη.
The ἐξωχαμαλαύχη.
The πατέρεσσα.
The ἐγκόλπιον.
The σάκκος.
{177} The Armenian vestments are as follows:
The Vakass.
The Shapich.
The Poor-ourar.
The Kodi.
The Pasbans.
The Shoochar.
The Sagavard.
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Fig10. 23.—Armenian Priest.
The Malabar vestments are:
The Cuthino.
The Orro.
The Zunro.
The Zando.
The Phaino.
The Cap and Shoes.
{178}
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Fig. 24.—Malabar Priest.
I. The στοιχάριον was, and is, identical with the Roman alba. The word is of uncertain etymology11, and none of the guesses which have been made are at all satisfactory. Like the alba, it was originally a garment of secular12 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 linen13 στοιχάρια. Germanus says of the vestment, 'being white, the στοιχάριον {180} signifies the glory of the Godhead and the bright citizenship14 of priests. The stripes of the στοιχάριον 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, ornamented15 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 στοιχάρια are worn, as will be shown in the chapter on Ritual Use. The λωρία, or stripes, are now confined to the στοιχάρια of bishops16. In Russia, and elsewhere to some extent, the στοιχάρια are often made of silk or velvet17, though linen remains18 the proper material; here we see a notable correspondence with Western usage.
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Fig. 25.—Deacon in στοιχάριον, ὠράριον, and ἐπιμανίκια.
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 forth19 in the appendix. Deacons, members of the minor orders, and choristers wear the shapich ungirded.
II. The ἐπιμανίκια. 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. Secondly20, they are not worn pendant on the arm, {182} but are drawn21 round, so that they rather resemble cuffs22 than napkins suspended on the wrist. In some early mosaics23 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 testimony24 of the MS. already referred to on p. 135.
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Fig. 26.—Priest in στοιχάριον, ἐπιτραχήλιον, φαινόλιον, ζώνη and ἐπιμανίκια.
This vestment—for the two pieces may be said technically25 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 ἐπιμανίκια embroidered26 with the εἴκων of Christ.
The ἐπιμανίκια are alleged to signify the bands with which Christ was bound.
The Armenian pasban corresponds to the ἐπιμανίκιον; 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.
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Fig. 27.—Archimandrite in φαινόλιον, ἐπιγονάτιον, ἐγκόλπιον, etc.
III. The ἐπιτραχήλιον 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 aperture27 at one end, through which the wearer's head is passed, so that instead of two {184} 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 conspicuously28 down the middle, dividing the band into two; this gives the vestment a more stole-like appearance than it would otherwise possess.
The Armenian poor-ourar and the Malabar orro are the equivalents of this vestment, and resemble it in appearance. Both names are evidently corruptions29 of the Greek ὠράριον.
IV. The ὠράριον is the Diaconal substitute for the ἐπιτραχήλιον. 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 ministry30 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 ὠράριον and the stole lies in its ornamentation; the latter is ornamented in a perfectly31 unrestricted manner, the former bears embroidered upon it the τρισάγιον,
ΑΓΙΟϹ ΑΓΙΟϹ ΑΓΙΟϹ,
and the Armenian Church as a general rule dispenses32 even with this inscription33.
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Fig. 28.—Bishop in φαινόλιον, ἐπιγονάτιον, ὠμοφόριον, etc.
{186} V. The ζώνη is simply a girdle which keeps the στοιχάριον and ἐπιτραχήλιον 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 vessels34 when necessary during the service, and thus takes the place of the old Western maniple.
VI. The φαινόλιον answers in all respects to the Western chasuble; and it is evident that we are to see in its appellation35 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 φαινόλιον, as we should expect from the identity of name. The phaino is made of more or less costly36 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 embroidery37 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 φαινόλιον of bishops was formerly38 distinguished39 from that of priests by being covered with crosses; hence called φαινόλιον πολυσταύριον.
VII. The ἐπιγονάτιον is a lozenge-shaped ornament3, {187} made of brocade, and suspended by one corner on the right side of the ἐπιτραχήλια of bishops. It is ornamented with embroidery on its surface, and with tassels40 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 peculiar41 to bishops, certain other ecclesiastics42 wear it as a special privilege.
VIII. The ὠμοφόριον is equivalent to the Western pall43 (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 symbolize44 the lost sheep—presumably from its being carried on the shoulder.
IX. The μάνδυας is a vestment similar to the cope, worn on certain occasions by Archimandrites and the higher orders of the Hierarchy46. 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 μάνδυας of an archimandrite is not ornamented; that of a prelate is decorated with wavy47 stripes called πόταμα καὶ πώματα, 'rivers and cups'[89]—a {188} fanciful method of expressing the 'rivers of grace which flow from him.'[90]
X, XI. The χαμαλαύχη is a cap, the ἐξωχαμαλαύχη a hood48 worn over it. The ἐξωχαμαλαύχη of a Metropolitan49 is white, signed in front with a black cross, that of other prelates black.
XII. The πατέρεσσα 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 ornamental50 modification51 of the crutched52 or tau cross. The bishops of the Eastern Church wear no ring.
XIII. The ἐγκόλπιον is a pectoral cross, worn in the East, and similar in all respects to the cross worn in the West.
XIV. The σάκκος is the equivalent of the Western dalmatic: it is now worn by all metropolitans53.
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 standing54 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 {189} 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 entrusted55 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 clergy56 to remain married if the marriage hath taken place before ordination57. 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 recital58 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 {190} perhaps the simplest of the forms of dress in vogue59 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 analogous60 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 remarkable61 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 laymen62.
The following list will show the parallelism existing between the vestments of the East and of {191} the West; it is useful as showing that the differences between them consist entirely63 in matters of detail, and not in essentials:
[vakass] = amice.
στοιχάριον = alb.
ἐπιμανίκια = maniple.
ἐπιτραχήλιον⎱= stole.
ὠράριον⎰
ζώνη = girdle.
φαινόλιον = chasuble.
ἐπιγονάτιον may be compared with appendages64 of subcingulum.
ὠμοφόριον = pall.
μάνδυας = cope, approximately.
χαμαλαύχη⎱= mitre, approximately.
ἐξωχαμαλαύχη⎰
πατέρεσσα = pastoral staff.
ἐγκόλπιον = pectoral cross.
σάκκος = dalmatic
Thus, the ἐπιγονάτιον, μάνδυας, χαμαλαύχη, and ἐξωχαμαλαύχη have no exact equivalent in the West; while, on the other hand, the amice is only represented in one provincial65 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 primitive66 rites45 and usages in a condition much less altered by time than does its Western sister.
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1
lighter
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| n.打火机，点火器；驳船；v.用驳船运送；light的比较级 | |
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profusion
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| n.挥霍；丰富 | |
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ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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treatise
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| n.专著；(专题)论文 | |
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alleged
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| a.被指控的，嫌疑的 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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7
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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8
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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9
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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fig
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| n.无花果(树) | |
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etymology
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| n.语源；字源学 | |
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12
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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13
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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14
citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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16
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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18
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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19
forth
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| adv.向前；向外，往外 | |
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secondly
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| adv.第二，其次 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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cuffs
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| n.袖口( cuff的名词复数 )v.掌打，拳打( cuff的第三人称单数 ) | |
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23
mosaics
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| n.马赛克( mosaic的名词复数 )；镶嵌；镶嵌工艺；镶嵌图案 | |
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testimony
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| n.证词；见证，证明 | |
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technically
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| adv.专门地，技术上地 | |
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26
embroidered
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| adj．绣花的 | |
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27
aperture
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| n.孔，隙，窄的缺口 | |
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28
conspicuously
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| ad.明显地，惹人注目地 | |
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29
corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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30
ministry
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| n.(政府的)部；牧师 | |
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31
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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32
dispenses
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| v.分配，分与；分配( dispense的第三人称单数 )；施与；配（药） | |
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33
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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34
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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35
appellation
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| n.名称，称呼 | |
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36
costly
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| adj.昂贵的，价值高的，豪华的 | |
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embroidery
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| n.绣花，刺绣；绣制品 | |
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38
formerly
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| adv.从前，以前 | |
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39
distinguished
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| adj.卓越的，杰出的，著名的 | |
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40
tassels
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| n.穗( tassel的名词复数 )；流苏状物；（植物的）穗；玉蜀黍的穗状雄花v.抽穗， （玉米）长穗须( tassel的第三人称单数 )；使抽穗， （为了使作物茁壮生长）摘去穗状雄花；用流苏装饰 | |
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41
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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42
ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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43
pall
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| v.覆盖，使平淡无味；n.柩衣，棺罩；棺材；帷幕 | |
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44
symbolize
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| vt.作为...的象征，用符号代表 | |
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45
rites
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| 仪式，典礼( rite的名词复数 ) | |
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46
hierarchy
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| n.等级制度；统治集团，领导层 | |
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47
wavy
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| adj.有波浪的，多浪的，波浪状的，波动的，不稳定的 | |
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48
hood
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| n.头巾，兜帽，覆盖；v.罩上，以头巾覆盖 | |
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metropolitan
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| adj.大城市的，大都会的 | |
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ornamental
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| adj.装饰的；作装饰用的；n.装饰品；观赏植物 | |
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51
modification
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| n.修改，改进，缓和，减轻 | |
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52
crutched
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| 用拐杖支持的，有丁字形柄的，有支柱的 | |
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metropolitans
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| n.大都会的( metropolitan的名词复数 )；大城市的；中心地区的；正宗的 | |
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54
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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55
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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56
clergy
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| n.[总称]牧师，神职人员 | |
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57
ordination
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| n.授任圣职 | |
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58
recital
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| n.朗诵，独奏会，独唱会 | |
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59
Vogue
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| n.时髦，时尚；adj.流行的 | |
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60
analogous
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| adj.相似的；类似的 | |
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61
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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62
laymen
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| 门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员） | |
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63
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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64
appendages
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| n.附属物( appendage的名词复数 )；依附的人；附属器官；附属肢体（如臂、腿、尾等） | |
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65
provincial
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| adj.省的，地方的；n．外省人，乡下人 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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