Historical and archaeological information about the insignia granted to the sacred persons of the black and white clergy

The oldest “insignia” for the most honored of the priests or archpriests in the Greek church was the so-called epigonation (ἐπιγονάτιον) or club - a rhombic scarf hung from the priest’s belt at one of the corners. This “distinction,” which constitutes the episcopal rank, was given according to merit to honorary presbyters, at the will of the bishop. “Some of the oldest (or rather the first Jews) - i.e. staurophores (i.e., the archons of the Great Church, such as the great steward, sacellius, skeuofylax, chartophylaxidr.) and some of the archimandrites, according to Simeon of Thessalonica, also have an epigonation (club): this is already a gift from the bishop, just like a cross, since no one except the axiepe can wear crosses on the phelonion and on the head (έν τῶ φαιυολίφ ϰαὶ ὲπὶ ϰεφαλῆς) and (place) epigonation. These persons, however, for the sake of their ordination to the title of first among others, are given (the right) to wear a cross only on their heads and to lay an epigonation during sacred rites. Since, along with the priesthood, some receive the consecration of a judge - a certain most important church service, others are appointed shepherds of souls and stewards, which is why they bear some of the distinctions of the first shepherd, whom they are obliged to imitate” 1. In the practice of the modern Greek Church, every priest who has dignity or distinction over other ordinary presbyters receives epigonation. 2 In our Russian Church, epigonation has always been considered a liturgical accessory of the bishop's rank. But under the influence of the practice of the Orthodox East, first in the south of Russia in Kyiv, the metropolitans of Kyiv, as exarchs of the patriarchal throne of Constantinople, began to award this distinction to the archimandrites subordinate to them and, above all, to the Kiev-Pechersk 3, and then in the 16th century this custom penetrated into northern Moscow Rus'. In 1561 received from Metropolitan Macarius of Moscow “the entire sacred-monastic and archimandrian rank is not forbidden to the Archimandrite of the Trinity-Sergius Lavra Eleutherius” 5. This award was given in the 16th and 17th centuries to some other archimandrites of the most noble Russian monasteries. Most archimandrites of Russian monasteries, abbots and archpriests or archpriests were awarded not a club, but a legguard 7. The gait, which in the past was called in our country “sub-regiment” 8, replaced the club or epigonation and became the liturgical distinction of archimandrites, abbots and archpriests from the end of the 16th century 9. The reason for the appearance of this liturgical distinction among us lies in the desire, on the one hand, to retain for the epigonation, as an exclusively bishop's liturgical affiliation, the important significance that the Greek-Eastern Church attached to it, and, on the other hand, to create for the most honorable persons from the white and black clergy a sign of distinction in the conduct of their services, which would have some features in comparison with the Greek epigonathium. The same identification of the gait with the epigonation is indicated by their names in our liturgical books: kneecap (in the Official of the Bishop's Clergy) and gaiter (in the Service Book), their form 10 (the club is a quadrangle, hung at the corner, and the gait is a square, hung at two corners), exactly the same words laid down for reading when they are put on: “Gird your sword on your mighty thigh” (in the official: “Gird your sword on your mighty thigh”), indicating their identical symbolic meaning. “Epigonatius (also a gaiter), according to Simeon of Thessalonica, marks the victory over death and the resurrection of the Savior and has, as it were, the image of a sword, as indicated by the prayer: “Gird your sword on your thigh with strength,” from where (epigonatius) receives the meaning of both the strength and victory, and the rise of Christ, according to the power of all-perfect purity and sinlessness. For this reason, he is hung at the hip and the clothed one says: “By your beauty and your kindness: come, and prosper, and reign, for the sake of truth, and meekness, and righteousness.” Truth, since He Himself is truth and mercy, and truth before the face of God; meekness, since he endured suffering; and righteousness, because He died innocent and abolished death" 11. Currently, our archimandrites, all without exception, wear clubs together with the legguard during divine services, placing the first on the right side and the second on the left. Those of the abbots and honorary archpriests who are given the honor of laying a club during divine services also do the same. This custom, completely unknown in the practice of the Greek Church, entered the practice of our Church relatively recently. True, Archimandrite Ambrose, the author of the “history of the Russian hierarchy,” began to attribute it to the 16th century and points to Archimandrite Eleutherius of the Trinity-Sergius Monastery and Archimandrite Elijah of the Solovetsky Monastery, who allegedly received the right to use a club together with a legguard during worship, the first in 1561 12 , and the second in 1651 13 , but both of these indications are not accurate. and certainty. The fact is that in the original letter to Archimandrite Eleutherius, given by Metropolitan Macarius, on the advice of Tsar Ivan Vasilyevich, and printed by Arch. Ambrose, in his “history of the Russian hierarchy” 14 nothing is said about the legguard, and we are talking about one “club”. As for the Archimandrite of the Solovetsky monastery, Elijah, the original charter of the privileges given to him, the author of the “history of the church hierarchy,” remained unknown, and he extracted these privileges of the Solovetsky archimandry with the inclusion of the “bedrennik” from the later charter of Peter the Great in 1705 15, which, however, hardly deserves complete trust. At least, historical facts of later times tell us something different. The “ancient ecclesiastical order from the time of the Russian patriarchs” does not talk about the use of a club and a legguard together. In the conciliar act of 1674 16 “on the advantages of vestments”, the archimandrites of the three most important Russian monasteries (i.e. Sergius of Radonezh, Vladimir Rozhdestvensky and the Archangel Michael Chudov Monastery in Moscow) are given one epigonation without a legguard, and “all other monasteries great and small” to the archimandrites and The abbots are required to “wear” ordinary priestly robes, “to have an epigonation and a silver-plated cap”, “and have actually decided to write in their handbooks.” At the same time, it was imposed on us that “above all this, we should not dare to allow anyone to do anything in their dioceses, or to give something to an archimandrite, or an abbot, or an epigonate, or to wear a silver-forged cap, or to do something more holy—overshadowing, or anything else, about which they were already spoken about above until now, by the most pious king not given and unblessed by the Holy Patriarch, let it not be a matter of arbitrariness” 17. The joint use of the club and the legguard by the archimandrites entered into Russian church practice, in our opinion, no earlier than the beginning of the 18th century. In 1705, Patriarchal Locum Tenens Stefan Yavorsky allowed Archimandrite Firs of the Solovetsky Monastery to serve “with a club and thigh” 18; in 1719, Bishop Georgy of Rostov and Archbishop Joachim of Rostov gave the same right to the archimandrites of the Rostov Boris and Gleb Monastery 19, etc. But even at this time, the old custom continued to persist - to give the archimandrites only a legguard. Archimandrite of the Novgorod Iveron Monastery Filaret, appointed rector of this monastery on December 21, 1730, in the desktop archimandrite letter of Theophan, Archbishop of Velikiy Novgorod, dated March 10, 1731, received the right “to have him an archimandrite, with other clothes only an ordinary hat and legguard” 20. The archimandrite received the club and other distinctions in this service only through a special petition in the same year, 1731, on April 15, 21. The white clergy received the club by decree of Emperor Paul I on 22 in 1797, and the time of the establishment of the legguard in our country as a reward for priests from the white clergy is unknown with certainty. In relation to the breechcloth, we follow the rule established by the Holy Synod in 1884 23 so that diocesan bishops do not represent members of the white clergy who do not have breechcloths for other highest awards or insignia issued by the Holy Synod. Persons appointed to the positions of rectors of cathedrals and rector of theological seminaries, and those elevated to the rank of archpriest, receive a legguard upon their very elevation to the rank of archpriest. From the above-quoted words of Blessed Simeon of Thessalonica about epigonation, we already know that the Byzantine Church gave, in the form of distinction, the right to wear a cross on the chests, during services on phelonions - ἐν τῷ φαινολίω and in ordinary times on their heads - ἐπὶ κεφαλῆς. She called persons honored with such insignia staurophores (crusaders) or archons of the Great Church. For those elevated to this title in the practice of the Byzantine church there was also a special “Τάξις ἐπὶ χειροτονίᾳ σταυροφόρου” 24, described in detail by Simeon of Thessalonica 25. During the initiation of these persons, a special covering was placed on their head - πεῤῥιπτάριον, which had an image of a cross on it 26. In our Russian Church, the right to wear a cross on the chest, during divine services on a phelonion and outside the church on cassocks, following the example of the Greek Church, was received by the archimandrites of the most honorable Russian monasteries and, above all, within the Kyiv metropolis 27. From here this custom, little by little, begins to penetrate into Moscow Rus' by the beginning of the 17th century. In 1701, Hilarion, Archimandrite of the Trinity-Sergius Monastery, by the will of Emperor Peter the 1st, was given the right to wear a “cassock” and “to place a holy cross in the service of every church rank according to custom (sic)”, and the cross itself “in the priesthood of the Divine Liturgy at the first entrance” “place the right reverend sir on the felonion” Stefan, Metropolitan of Ryazan and Murom" 28. This difference was learned by “future archimandrites” 29 and confirmed by letters of 1723 30 and 1726 31 . But this difference can be considered an exception in the north of Russia, which is explained not by the personal merits of the abbots of this famous monastery, but by its importance among other northern Russian monasteries. Soon, however, attempts were made by the great transformer of Russia, Emperor Peter, to extend the right to wear the pectoral cross to other archimandrites. In 1722, by decree of the Sovereign, “the synodal adviser, both before the synodal assessors and other monasteries before the archimandrites, ordered the following abolition: so that they should wear crosses with them like bishops.” But the decree, carried out, was not written down, and therefore “valid” until 1725, December 26. At this time, when Archimandrite Athanasius was appointed adviser to the Holy Synod, a “cross was imposed” and decrees were sent to the appropriate places 32. But for some reason, incomprehensible to us, even after this the decree of 1722 remained unexecuted 33 . In 1741, the Synod’s report to the Empress stated that “before now, the archimandrites who were present in the Synod did not wear crosses for the sake of crosses, the Synod is not aware of this, and, according to information, there is no prohibition on them not wearing crosses” and asked the Empress so that “the archimandrites now present and future members of the Synod, in lieu of others The archimandrites, for the honor of the main spiritual government, were most mercifully commanded to wear crosses on themselves.” The desire of the Holy Synod was satisfied, but with the restriction that “these archimandrites, according to the previous decree, are allowed to wear crosses, only in those places while they are members of the Synod.” The following year, 1742, on October 1, Empress Elizaveta Petrovna, following the example of the archimandrites of the Little Russian monasteries, who almost all wore pectoral crosses, deigned to command by oral decree through Ambrose, Archbishop of Novgorod: “In Great Russia, the existing archimandrites for the abolition of abbots and hieromonks from wearing crosses” 34. Approximately around this time is the emergence of our custom of awarding honored archimandrites not only with crosses, but even with a panagia. So in 1732, on April 20, the cross and mantle with tablets were received, by decree of Empress Anna Ioannovna, Archimandrite of the Don Monastery Kirill 35; in 1731, Archimandrite Hilarion of the same monastery was awarded a panagia 36, the same award in 1744 was granted to the archimandrite and rector of the Kharkov school Intercession Monastery 37, and in 1755 the same award was given to Archimandrite Justus of the Pyskor Monastery 38 and others. Awarding the panagia to some deserving Archimandrites remains in force with us to this day. Following the example of the archimandrites, in some cases honorary and honored archpriests were awarded pectoral crosses. So, for example, Archpriest A. A. Samborsky in 1781 was awarded a diamond pectoral cross on a blue ribbon; in 1796, the sovereign's confessor Isidor Petrovich 39 received the same award; and by decree of 1797 in the month of October it was ordered that all honored priests of the white clergy be awarded with a “cross to be worn on a chain around the neck” 40 . The Holy Synod, by virtue of the decree of the sovereign in 1797, developed the shape of the cross and the following year proposed it at the discretion of the sovereign, adding to it the draft inscriptions. The cross received its real shape, but had a relief image of the crucifixion on it, and not a descriptive one, as it is now. The Emperor approved the drawing, and left the inscriptions to be installed by the Holy Synod 41. During the reign of Alexander I, the clergy began to receive pectoral crosses with precious decorations from His Majesty's cabinet. February 24, 1820 The Holy Synod decided to “allow clergymen from the monastic and white clergy assigned to our missions in foreign countries”, “according to a long-established custom 42. for the duration of their stay in this ministry, wear an external pectoral cross for the sake of decency according to their rank and to distinguish them in attire from the Jews where they live in large numbers.” The crosses were gold and were issued from His Majesty’s office, but on the condition that the recipient of such a cross served abroad for seven years, otherwise it was taken away from the recipient and passed on to his successor, and after seven years “for diligent and blameless service, the said cross becomes an award for him and is left with him forever and upon his return to Russia” 43 . Since 1881, pectoral crosses have been awarded by the Holy Synod, and not gold ones, but only gilded ones. Since 1896, silver pectoral crosses have become the property of every priest and are laid at ordination. Skufya 44 and kamilavka 45 made of purple velvet, now classified among us as “insignia” for the white clergy, in the Greek Church from ancient times to the present day (at least the kamilavka) constitute an integral part of the priesthood and are given to clergy at ordination. The cassock and kamilavka (τὰ σκιάδια), according to Simeon of Thessaloniki, is a “royal gift” (ἐκ βασιλικῆς δωρεᾶς), given “out of respect for the priesthood,” and they are “worn by both government officials and the kings themselves” 46. Skufia ((s)cuphias), as a cap on the head worn by Greek priests during worship, is mentioned by Alcuin, a contemporary of Charlemagne, in the work “De divinis officiis” 47. But if we classify this evidence as doubtful, we can still positively assert that in the 12th - 13th centuries skufia (σκούφια ) served precisely this purpose among the Greeks. Yak. Gohar in his Εὺχολογιον gives an image of the patriarch John Becca (1275) and with him a lay priest, whose head is covered with a skufia 48. The same scientist calls the priests who perform the first part of the liturgy “ἐσκουφιασμένους” 49. As for the kamilavka, the Greeks began to use it as the liturgical clothing of clergy from the 15th century and received here the name “τά σκιάδια”, which, as K. Nevostruev proves with a number of extracts from the monuments of Greek writing from the 15th to the 17th centuries, was identified with the name used in our country "καμηλαύκιον" 50. Skufia, following the example of the Greek Church, was adopted by our clergy as a head decoration in churches during divine services and outside the church in ordinary times, and, moreover, not only by priests, but also by deacons. Skufyas were usually used to cover the gumenzo cut during initiations. Evidence of the use of skufya by the Russian clergy, starting from the 16th century, was collected very carefully by K. Nevostruev in his articles “about skufya and kamilavka” 51. Great Moscow Cathedral of 1667 to the question: “Is it appropriate for priests and deacons, according to our ancient custom, to wear skufiyas, or not”? gave the following categorical answer: “It is fitting for her: the priestly and deaconal heads are consecrated from the holy meal and through the bishop’s hands at consecration. And for this reason, it is always appropriate for the head to be more veiled in honor for the sake of the priesthood, in addition to church priesthood. Even in our countries, priests and deacons wear various priestly caps and never remove them from their heads, except when they themselves serve the sacred liturgy. And even if the local priestly and deacon's skufia do not agree with the caps of the priests and deacons of our country, otherwise there is some priestly sign, and for this reason it is appropriate for priests and deacons to wear the same skufia according to the ancient custom of the local country, so that they have on the head some priestly sign and distinction from other people... These skufia are given by the bishop priest and deacon upon ordination and upon the celebration of the Divine Liturgy in the church, having previously blessed the bishop; and having kissed the hand of the bishop, the priest or deacon takes it and places it on his head, and wears it, as it is written above. If anyone from priests and deacons desires to wear hats, as priests and deacons in our country wear, we do not forbid, but we deign and bless” 52 . The council of 1674 confirmed the resolution of the great Moscow council: “Protopresbyters and protodeacons, priests of the world and deacones should walk in skufias, as a sign of their sacred spiritual rank and the ordination of a bishop, and have a lot of hair cut on their heads, called Gumenzo” 53. By decree of Peter the Great of 1703 dated February 16, by order of Stefan, Metropolitan of Ryazan and Murom, it was the duty of “priests and deacons” to “walk in long priestly robes and wear skufiyas on their heads” 54. But from the second half of the 17th century, under the influence of the practice of the Greek Church, some of our clergy began to wear kamilavka instead of skufia. Defenders of antiquity, armed against all innovations, also rebelled against the custom of wearing kamilavkas during worship. “Both the black authorities and the entire priestly rank have divided their clothes, wrote Nikita, a former Suzdal priest, in denunciation of the innovators, in a petition to Tsar Alexei Mikhailovich, Ovi priests and deacones walk like their fathers - a faithful Slovenian custom, as from ancient times from the saints of Christ they received, in single-row and skufia, and others having been corrupted by the Nikonitsky new teaching, they walk like foreigners in Lyak robes and in Roman kalpash kamilavkas” 55. It can be assumed that such attacks by adherents of antiquity on the kamilavka were the reason for the fact that the kamilavka, as a head adornment for presbyters and deacons, was not popular among the Russian clergy, and the great reformer of Russia, through his zealous collaborator, Metropolitan Stefan Yavorsky, had to remind the Russian clergy, as a head adornment, of the ancient “Slovenian” skufye, and not about the “foreign” kamilavka, hated by lovers of antiquity. By the struggle of two currents - new and old - we also explain the fact that by the end of the 18th century, the custom of deacons and priests placing some kind of head adornment - skufia or kamilavka - on deacons and priests during services was completely abandoned. The decree of Emperor Paul I, given to the Holy Synod in 1798 on December 18 and allowing “in favor of the white priesthood” among other “special honors” “for excellent merits” - and “the use of a purple 56 velvet kamilavka or skufia” 57, entrusted the Holy Synod with the obligation to establish the time and procedure for awarding these “badges” differences,” among which are skufya and kamilavka, during divine services and the way the latter are worn by archpriests and priests. “As for the use of these honors, kamilavkas and skufei, in church service, says the decree of the Holy Synod of December 30, 1798, then they should be used, both in service and in addition to onago, following the example of abbots.” All “insignia” were ordered to be presented during the priestly service 58 . Obviously, the decree of the council of 1667 was forgotten at that time, and not only did highly educated eparchs of the Russian church, such as Metropolitan Filaret of Moscow, not remember about it, but, being dissatisfied with the decree of the sovereign, the very insignia - skufia and kamilavka - were called “signs of vanity” 59. Since 1881, the right to award skufia and kamilavka belongs to the Holy Synod, and by the decree of the Holy Synod of March 13, 1890, the award of skufia to priests was granted to the diocesan apx. Since 1871, “badges of distinction” have been sent by mail and, therefore, awarded to those awarded not by the bishop during the priesthood, which would require calling the awarded to the diocesan city, sometimes located far from the place of residence of the awarded, but by the awarded themselves personally. Since 1877, skufya and kamilavka have been prepared by those awarded even at their own expense. When serving in the priesthood, only urban priests and those closest to the diocesan city in their place of residence now receive these awards. The miter, called the crown 60 in the East, is an exclusive accessory to the rank of bishop. In the Orthodox East, this head decoration is not worn not only by archpriests and archimandrites, but even by bishops, in the presence of an archbishop or metropolitan, and by metropolitans and archbishops, in the presence of the patriarch. In Russia, the miter became a distinction for honored archimandrites no earlier than the 16th century 61 and was given to them only by special royal and patriarchal charters. In 1561, the Metropolitan of Moscow, on the advice of Tsar Ivan Vasilyevich and with the consent of the entire consecrated cathedral, the abbot of the Trinity-Sergius Monastery, Elitferius, who was elevated to archimandrite, ordered “in the holy cap with the Deesis and with the Cherubim and with two ripids all the monastic and archimandral activities” 62. During the 17th century, archimandrites of famous Russian monasteries quite often complained about wearing mitres. So, for example, in 1601, the Pyskor Archimandrite was allowed to serve in a white lord’s hat; in 1608, to the Khutyn Archimandrite - in a bishop's cap; in 1649, Archimandrite Kirillo-Beloezersky - in a white hat, Iversky - in silver - and - gold-plated; Voskresensky – in silver forged or gilded; Chudovsky - in pearl 63. In general, by the second half of the 17th century, this custom was so firmly established in the practice of the Russian Church that it required its sanction from the Eastern patriarchs at the great Moscow Council. Without prohibiting the “archimandrites of the bishops from acting,” the council of 1667 did not forbid them to use “silver and gold hats, like mitres, for the sake of the petition of the most pious and autocratic sovereign of our Tsar and Grand Duke Alexis Mikhailovich of All Great and Little and White Russia, the autocrat” 64 . The Moscow Council of 1674 more precisely determined which of the archimandrites should enjoy this high distinction. “In the priestly service of all this, the archimandrite (i.e. Sergius Monastery of Radonezh, Vladimir City Rozhdestvensky Monastery, and in Moscow the Archangel Michael Chudov Monastery), it is stated in the decrees of this council that whenever they are liturgized without a bishop: before the liturgy, put on the sacred vestments in the altars: in the surplice, epitrachelion, belt, armlets, epigonation and phelonion with a gold-plated cap..." "The rest of all monasteries great and small, all bishops in the dioceses, archimandrite and abbot... have the clothes of the priesthood: surplice, epitrachelion, belt, armlets and phelonion, and thus you will be satisfied: epigonatius and cap have silver forged, and give peace to all in their abodes, to whom you have actually decided, and written in their desktop grammars” 65. At the same time, the cathedral strictly instilled: “Beyond this, we should not dare to allow anyone to do anything in their dioceses, or to give anything to an archimandrite or an abbot, or an epigonation, or to wear a silver-forged cap, or to do something more holy - the overshadowing, or anything else, about which was spoken above, until now from the most pious king given and unblessed by the Holy Patriarch, let it not be a matter of arbitrariness” 66. The last decree of the council of 1674 was also adopted in the Official of the Bishop's Clergy, printed in Moscow in 1677, and since then has been maintained unchanged to the present day, although now the miter has already become an integral part of the archimandrite rank. “And if, by order of the most pious autocratic great sovereign of our Emperor Nikolai Alexandrovich of all Russia, and with the blessing of the Holy Governing Synod, a hat is given to the archimandrite, we read in the current rite “for the work of the archimandrite,” then after leaving the altar with the gospel at the Divine Liturgy, the archimandrite is brought to apxiepe. The priest does not say any prayers, except to bless that archimandrite with his hand. He kisses the axiepe's hand and hat; and they place the hat on the archimandrite” 67. But the above-mentioned resolution of the council of 1674 gave the Russian sovereign great freedom in regard to awarding archimandrites with this high distinction, which was taken advantage of by the great transformer of Russia Peter I, who decided to destroy the patriarchate and the privileges of this rank with extraordinary generosity, dividing it among bishops and even archimandrites 68 . This emperor is also credited with issuing a special decree by which the miter was forever recognized as belonging to the rank of archimandrite 69 . In 1786, for the first time, this distinction was awarded to a person belonging to the white clergy. Empress Catherine II awarded the miter to her confessor, Archpriest John Pamfilov, 70 who enjoyed her special favor and, as a member of the Holy Synod, had great influence on the affairs of the Church. This unprecedented award for the archpriest turned out to be a harbinger of the decree of Emperor Paul I of December 18, 1797, according to which, among the distinctions for the white clergy, “for the noblest of them,” was also listed “the miter, which is used by archimandrites.” 71 The decree on insignia for the white clergy in general and on awarding archpriests with miters in particular was met by the highest and enlightened hierarchs of the Russian Church are extremely unsympathetic. We saw above what answer Metropolitan Philaret of Moscow gave to his vicar Innocent about pectoral crosses. Another famous Moscow high priest, Plato (Levshin), protested much more strongly about the awarding of miters to archpriests. “Oh, if, with the help of God, you would do this,” this metropolitan wrote on October 6, 1798, to the St. Petersburg Metropolitan Ambrose, so that not a single archpriest would be allowed to wear a miter. This news, if introduced into the church hierarchy, will be a temptation for some, arouse ambition in others, and many other things that will overthrow the well-established order (sic!). May God inspire this thought in you, and I pray to His providence so that you have time to fulfill it” 72. But the emperor’s decree was clear, and it was impossible to deviate from it. The new decree of the Holy Synod of December 30, 1798 on the procedure for awarding members of the white clergy with insignia along with the miter indicates that the protest of the Moscow ruler had no force. In 1859, on March 6, the Highest decree was issued, which did not allow the presentation of members of the white clergy to be awarded the miter, since the award of it depended on the immediate discretion of His Imperial Majesty. The Holy Synod was given the right to petition for the award of a miter to only deserving abbots of St. Isaac's Cathedral in St. Petersburg. By decree of St. Synod of March 20 - 29, 1884 The highest order of 1859 regarding the awarding of the miter to persons from the white clergy was confirmed again 73. Professor A. Dmitrievsky. Mign. Patrol. Curs. complete.,t. 155, col. 261; Written by father and teaches. c., relative to interpretations. right Theology, vol. 2, p. 104. Ίερατικόν. ed. 1875 Constant., σελ. 43; Ίεροτελεστικόν τεύχος, ed. Patraskoe 1881, σελ. 75, 129. Full collection regulation and disposition according to the leading right isp., vol. 7. Page. 254; vol. 5, p. 556. The name: “palitsa” or “politsa” comes from the Russian word – pole and means, according to the explanation of prof. E.. E. Golubinsky, small floor (flank). (History of the Russian Church, vol. 1, half II, p. 327. note 4). Ibid., part. 2, pp. 425, 607, etc. Complete. collection resolution and disposition according to the department of the Orthodox Church. confession Russian Empire, St. Petersburg. 1890, vol.VII, p. 353, approx. 4. It should be noted that at the end of the 16th century. in the south of Russia the club becomes an accessory to the rank of archimandrite. In the “rank for the installation of archimandrite” of the river. No. 377 (310) Moscow. Synod. bib. We read: “There the saint blesses him and will give him police” (Description of rivers, Moscow Synod. Bible, section III, part 1, p. 221). Arch. Ambrose. History of the Russian hierarchy. M., 1810, part II, p. 108. Ibid., part I, M., 1807, p. 320; Sn. “Decree on the installation of an archimandrite” of 1665 in the bishop’s missal Moscow. Synod. bib., No. 370 (271). (Described by the director of the Moscow Synod. Bible, department III, part I, p. 126). In the inventory of the Khutyn Monastery of 1642 there is a “sub-shelf of chervchat”. In the Anthony Monastery, the legguard of 1654 is “sewn on ore-yellow velvet in gold, decorated with pearls and stones.” Arch. Macarius. Archaeological description of church antiquities in Novgorod and its environs. M., 1860, part II, pp. 339–340. Arch. Ambrose. History of the Russian hierarchy, part I, page 320. About ancient ordination from the time of the Russian patriarchs. It must be assumed that our club and legguard have as their prototype the enkhirium (ἐγχείρων), i.e., a handkerchief, which in ancient times (and in some, for example, Moscow monasteries to this day) was used by priests and deacons, during worship, for wiping off sweat on the face and other needs (Written Fathers and Teachings of the Church, relating. to the interpretation of rights. Divine services, vol. I, p. 273), having it suspended from the belt. Enchiria signify the lention with which Christ was girded at the Last Supper, when washing the feet of the disciples, and the sudari of the flesh of the apostles (ibid.). The same meaning is given by the fathers of the Moscow Council of 1674 and “the knees of the garment called epigonation” (Arch. Ambrose, History of the Russian Hierarchy, Part I, p. 327). Having degenerated from the usual form of a scarf, both the club and the legguard have very many similarities with it in their design, but differ in size and method of wearing. Mign. Patrol. Curs. complete, t. 155, col. 560, 713; Pisan. father U teaches, ts., vol. II, p. 100; vol. III, p. 21. Arch. Ambrose. History of the Russian hierarchy, part I, p. 357; part II, page LIX. Ibid., part I, p. 365; Part II, p. 425.428. Ibid., part II, p. 100 – 115. Ibid., pp. 426 - 433. Among such dubious grammars we include the grammar of the Vyatka bishop Alexander 166 2 years old to the archimandrite of the Pyskorsk monastery Paphnutius, which testifies that the archimandrites of this monastery since the time of Patriarch Nikon performed the sacred service with police and a gait. Ibid., part II. page 608. The acts of this council, first published in the Official of the Bishop's Priesthood, M.. 1677, and then reprinted by Arch. Ambrose in his “History of the Church Eparchy” (Part I, pp. 321 – 350) were last incorrectly dated to 1675 (ibid., p. 321). K. Nevostruev quite reasonably corrects this date to 1674 (Dushep. Read., 1868, book III. p. 141, note e). Arch. Ambrose. History of the Russian hierarchy, part I, pp. 338, 341 – 342. Full collection regulation and disposition according to the department of legal confession. Russian Empire, vol. VII, p. 353, 354. II. S. 3., vol. XXIV, No. 18, 273, p. 822. Church Vestn., 1884, No. 13 – 14, pp. 62, 63 (official department). A. Dmitrievsky. Description of the liturgical rki., storing in the Orthodox East, vol. II, Ευχολογια, p. 319. Mign.Patrol. Curs. complet., t. 155, col. 464 – 465; Pisan. father And he teaches. church, related to interpretation Divine service, vol. II, pp. 309 – 311. A. Dmitrievsky, t. II, Ευχολογια, p. 319. Arch. Ambrose. History of the Russian hierarchy, part I, pp. 355, 391, 396. Ibid., part II, pp. 136, 137. Ibid., pp. 147 – 150; Full collection fast. and spacer according to Vedas. right confession, vol. V, p. 555 – 557. Full collected.resolution and disposition according to the knowledge of legal practice, vol. V, p. 260. II. S. 3., vol. XI, No. 8403, p. 444. St. Petersburg spiritual Vestn., 1897, No. 50, p. 996. Full collected. resolution And the order. according to the department of rights. Confess., vol. VII, p. 470. Arch. Ambrose. History of the Russian hierarchy, part I, page 364, part II, page 376. St. Petersburg spiritual Vestnik, 1897, No. 50, p. 997. A. Lvov points out in his article some other cases of awarding both regimental and naval priests with crosses on the ribbon of a military order. II. S. 3., vol. XXIV, No. 18. 273, p. 822. For the inscriptions, the Holy Synod presented the following four editions: at the top: “Paul I”. Under this: 1) “To the elder who labors in word and doctrine”; 2) “To a presbyter who is good and diligent, and especially to one who labors in word and teaching. 1797”; 3) “To a presbyter who gives an image of faithful speech and life” and 4) “Ordained during the pious reign of the great sovereign Emperor Paul I and awarded for distinction.” (St. Petersburg Spiritual Journal, 1897, No. 51 – 52, p. 1016). The third edition and partly the fourth were adopted by the Holy Synod, but with some differences. “Established” instead of “arranged” and omitted: “granted for distinction”, instead of which there are: 1727, December 18. The first time the pectoral cross was received by the eromonk of the Nevsky Monastery, Joasaph Shestakovsky, was in 1757, upon his appointment to Paris. From this time on, all the successors of Fr. Joasaph was awarded the same distinction. St. Petersburg spiritual Vestn., 1897, No. 51 – 52, p. 1017, approx. 1. St. Petersburg spiritual Vestn., 1897, No. 51 – 52, pp. 1016 – 1017. This word is more correctly produced, following Ducange (Glossarium ad script. Mediae et infimae Graecitatis. Vratis. l. 1891, col. 140.), from οκῦφος - a kind of wooden bowl, to which this head decoration is more similar in shape. In modern colloquial Greek, the words: ἀκουφία, σκούφωμα, σκούφωσία directly mean a hat, a headdress - male or female. Christ. Reading, 1892, No. 5 – 6, pp. 479 – 480; Du Cange. Glossarum col. 1400. The word: καμηλαύκιον is made up of two words: κάμηλος - camel and αὐχὴν - neck and means a head cover prepared or made from camel wool, collected mainly on its neck, which, as not burdened with large burdens, is covered with wool suitable for preparation of camlot, used for kamilavki (ibid., pp. 482 – 483). This is the understanding of the Greek kamilavka by the scientists Du Cange, Lev Allyatsi and Goar (Du Cange. Glossarium mediae et infimae latinitatis. Paris. 1731 col. 697 – 699 Camelaucum; his Glossarium ad scriptores... Graecitatis col. 562). Mign. Patrol. Curs. complet., t. 155, col. 396; Pisan, father and teaching.ts., vol. II, p. 242. Ευχολογιον, Goar. pag. 134. We have in mind the excellent article of this scientist: “On skufya and kamilavka, used by clergy in the ancient Greek and Russian churches,” written by him, on behalf of the late M. Philaret (Dushep. Reading, 1867, No. 12, pp. 278 - 280), which has not lost scientific value to this day. We will be making links to this article frequently. Translation: τά σκιάδια – hats – unsuccessful. (Written by the fathers and teachings of the church, relating to the interpretation of the legal services, vol. II, p. 242). Soulful. Reading, 1867, No. 12, pp. 280 – 287; 1868, No. 3, pp. 137 – 142. Prof. N. I. Subbotin. Materials for the history of the schism, vol. I, part II, 341 – 342. Arch. Ambrose. History of the Russian hierarchy, part I, p. 344. Dushen. Reading, 1867, No. 12, p. 286. The decree, although it establishes skufia and kamilavki of purple color, in some dioceses skufia of two degrees were established: the first degree is purple and the second is green. P.S. 3., vol. XXIV, No. 18,273, p. 822. P.S. 3., vol. XXV, No. 18,801, p. 504. Creation St. father, 1871, book. II, p. 444. We will talk in more detail about the origin of this head decoration below, when we talk about the consecration of a bishop. Arch. Savva (apxhier. Tver) also points out an earlier example of placing a miter on an archimandrite. In the handwritten life of St. Euthymius († 1404), the first archimandrite of the Spaso-Evfimiyevsky Suzdal Monastery, it is said that John II, Bishop of Suzdal appointed the Most Reverend Euthymius as an archimandrite and commanded him “to act sacredly both with the police in the mitre, that is, in the cap, and with the rapid, which was in that monastery and to this day" (Index for viewing the Patriarchal Library. Explanatory Dictionary, p. 20, note). But this evidence is isolated and its reliability is subject to doubt. Arch. Ambrose. History of the Russian hierarchy, II, p. 101. Right there. Introduction, p. LX sn., part I, p. 320. N. I. Subbotin. Materials for the history of the schism, vol. I, part II, p. 230. Arch. Ambrose. History of the Russian hierarchy, part I, pp. 338 – 339, 340 – 341. Official, M., 1897, l. 145. Arch. Ambrose. History of the Russian hierarchy, part II, pp. 137,372,428, etc. Ibid., page LXIII. Archimandrite Savva dates the decree of Emperor Peter I to 1705. (Index for viewing the Moscow Patriarchal Bible. Explanatory Dictionary, p. 20). Arch. Ambrose. History of the Russian hierarchy, vol. I, p. 397; St. Petersburg Spirit. Vestn., 1897, No. 50, p. 996. Sib. Spiritual Vestn., 1897, No. 51 – 52, p. 1020. Church Vestn., 1884, No. 13 – 14, pp. 62 – 63 (official part). You might be interested in: