CHAPTER V.

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.

The Malabar vestments are:

I. The Cuthino. II. The Orro. III. The Zunro. IV. The Zando. V. The Phaino. VI. The Cap and Shoes.

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.

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.

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.

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.

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.