Liturgical accessories of the churches of Constantinople and Athos and the costume of white and black clergy in the East

About the transfer of priests from parish to parish. – Liturgical accessories of the churches of Constantinople and Athos and the costume of white and black clergy in the east. – What method of blessing seeds before sowing in the spring did the villagers like? – Like the article: “The rural shepherd in the role of a worldly judge.” – A question from pastoral practice. The church and liturgical accessories of the Christian East have very few features compared to the same accessories in our churches. The bishop's mantle (μανδύας, μ ανδύη) in the east is dark purple with golden springs made of gas. Patriarchal mania differs from episcopal mania only in that the icon of the Annunciation is always depicted on its tablets. The abbots and archimandrites of Athonite monasteries wear the mantle of our bishops, but with images on the tablets of either the Mother of God, or the saint in whose honor the monastery was built, or even the holiday on which the mantle is worn. The black robe 1, which is usually worn by our archimandrites or abbots, is used on Mount Athos only during Lent. The bishop's staff (ῥ άβδος), or paterissa, pateritsa (πατερίζα, πατερίσσα), is used in the east by bishops and archimandrites. Bishop's staffs consist of a stick with a small cross-bar placed horizontally on it, which is sometimes replaced by two serpentine heads facing mutually backwards. A sulok or two small handkerchiefs inserted into each other, edged with braid and tied with a cord on a staff near the crossbar in order to wrap the upper part of the staff and thereby make it more convenient for use, do not constitute a necessary accessory to the bishop's paterica in the east. Quite often in the hands of a bishop we saw a staff without a saddle, decorated only with thorns or apples and a serpentine handle crowned with a cross. On Athos in Russika, metal and bone pateritsa, decorated with artistic carvings, are used. The vestments of the bishop, priest and deacon have the most insignificant features compared to those used here in Russia. The miter is used during divine services only by bishops and, moreover, when one bishop and priests officiate. When many bishops officiate, the oldest of them is adorned with a miter, and the rest stand on both sides of the throne in a row with the priests and with their heads open. During the patriarchal service, in which the entire Synod usually participates, only the patriarch stands in the miter. The miter, similar in shape to ours, is decorated with a cross at the top. The patriarchal miter, in addition, has a Byzantine eagle on the exit side above the icon of the Savior. Archimandrites do not enjoy the right to wear a miter. An exception in this regard is the abbot of the Russian Panteleimon Monastery, who, according to Russian custom, in the absence of the bishop, during divine services, but with very few exceptions, uses a miter. The priestly vestment completely lacks a legguard 2, instead of which honored priests are awarded a club, and some feature in the form of a phelonion, the front side of which is much longer than that of our phelonions, and therefore during divine services at the appointed time, according to the Rule, it descends and, for the convenience of action, is gathered on the hands. In deacon vestments, as a feature, you need to pay attention to the way the orarion is worn and its decoration. A deacon's orarion up to 7 arshins long with golden words embroidered on it: Ἅ γιος, ἅ γιος, ἅ γιος or Holy, holy, holy 3. It is worn by deacons in this way: the deacon, placing the orarion on his left shoulder, lowers it to the right side and, passing it under his right hand, again places it on his left shoulder and lowers the end to the ground, while observing that the two crosses located on the opap lie on his shoulder side by side. This way of wearing the orarion by the Athonite hierodeacons is partly reminiscent of our Russian custom, practiced in our laurels and in some cathedrals. Our archdeacons wear their orarion almost in this way, but with the slight difference that our archdeacon’s orarion consists of two parts, one of which girds it from the left shoulder to the right and is completely separated from the other, which represents the usual orarion and is placed according to the accepted rule. Ripides (έξαπτερίγια) in the east, as their Greek name shows, represent six-winged cherubs and are used not only during hierarchal services, but even at the time when the liturgy is performed by one priest. During the great exit, during the transfer of St. gifts from the altar to the throne, in front of the priest, and in Constantinople and on Mount Athos (in some churches) ordinary boys or ecclesiarchs carry ripids. Priests also use them when performing water blessings, when taking out the shroud, and in some other cases. On Athos and partly in Constantinople, in addition to these large real ripidas, they also use small ripidas, which are blown over the gifts, after their revelation, by the priest so that insects cannot get into the saint. vessel. Sometimes they are placed directly on the vessel, since these ripids are in shape no more and no less than a cardboard circle decorated with multi-colored beads. Quite often these small ripids are replaced by the usual shroud 4, used by the priest when consuming the Holy Spirit. Tain. In addition to the large and small ripids used by the priest and deacon and, moreover, in the altar, on Athos we also saw ripids that are kept in the church, and they are used by the ecclesiarchs very skillfully and quite decently to quickly extinguish high-standing and burning candles. The custom is worthy, in our opinion, of complete imitation, especially in our monasteries. The most thorough and detailed description of these rapids was made by the traveler V. Grigorovich - Barsky. “In extinguishing kandils,” he says, they use there (i.e. on Athos) a certain ripida in the likeness of a broom, made wide and thin, with a long handle and the cunning of skillful weaving, which, at the end of the church rule, is kneaded and easily moved, they create a leopardous and magnificent extinguishing in the church. Ripida is extremely leopard, made from the long feathers of a peacock’s tail in the Principality of Volos with a certain amazing build” 5. In this case, the ripida used in the Lavra of St. is described. Athanasius of Athos, but similar ripids are still used throughout Athos and, artistically, are no lower than the one just described. Instead of peacock feathers in some monasteries, we saw feathers of simple birds in similar ripids, for example. gray goose, etc. For incense on Mount Athos and in Constantinople, in addition to ordinary censers, katsei (κατζί) 6 are also used. They are used mainly by ecclesiarchs during the liturgy, when they sing the Trisagion - δύναμις, at Matins, at Compline and during the performance of certain private services; but sometimes a priest or archimandrite also performs incense with it 7 . For censing, the ecclesiarchs, dressed in robes during the entire church service, pin one end of a large shroud or air with a cross in the middle and a trim along the edges of braid to their right shoulder, and hold the other end in their right hand along with the handle of the katsei. In its shape, the Athonite katsea resembles an ordinary censer, but without chains, instead of which a handle is attached to its lower cup, covered with a thin carved metal sheet, expanding as it moves away from the cup with a rounded end, to which rather larger bells are attached on three small chains, ringing when censing when they hit the censer’s elbow. The censer holds the katsei not by the handle just mentioned, but by another, which is located under this sheet and attached to the main handle. For convenience, it is curved 8. During the usual censing of the 9th church on holidays, on Athos, priests and deacons carry incense vessels on their shoulders, shaped like a church. “Whenever a priest censes, going around the entire church,” writes Grigorovich-Barsky, he carries in his left hand a silver or gilded reliquary with a chandelier, and for the sake of church and use, it will always burn in the censer, but when the deacon carries incense on his left belt, with his hand supporting a larger gold-plated reliquary, like a tomb or churches, with domes and crosses 10; The deacon also carries a small one in his hand, burning incense at Vespers before the Presanctified One” 11 . During this incense, the deacons have shrouds or airs, one end of which is attached to their left shoulder, and the other they hold in their left hand along with the handle of the ark itself or the palm of their hand 12 . For the warmth that is given to the priest before the Holy Communion. Tain, a silver jug ​​with two handles and two spouts is used. Warmth for drinking after Holy Communion. The Mystery is served to the communicants in small metal cups. To read the Gospel during the liturgy on Mount Athos, a special lectern is used, called discellius 13 or double-thighed. It consists of four sticks in the form of snakes, connected to each other in the middle by a sholner, and at the top by means of leather. If necessary, it unfolds, and, once it has passed, it folds up and stands against the wall of the church. In the divine services of the Christian East, a bell (χώδων 14) is very often used, which is struck after the proskomedia, and the people 15 and the monks come out of their stasidiums, take off their kamilavkas, bow their heads and remember to themselves the names of the living and the dead, and the priest at this time takes out particles from the prosphora. The same is done during the bishop's service, during singing “Like the Cherubim,” when the bishop begins to commemorate in the sacrificial department, this bell is also used in other cases, for example, when transferring the Holy Gifts from the altar to the altar at the beginning of the Liturgy of the Presanctified, when transferring them back from the altar to the altar during the singing of “Now the Powers of Heaven,” when reading the Gospel at Easter, and in some other cases. cups with a hammer on top and resembles our ordinary room or office bells. In the liturgical practice of Constantinople and mainly Athos, in addition to the most important liturgical utensils mentioned, some small things are used, such as, for example, a glass or glass bottle for rose water, which is sprinkled on the people during divine services on some solemn occasions, a washstand for washing the hands of the bishop, dishes and plates for the Lamb, an antidoron and a panagia with an image in the middle The Mother of God, and along the edges with words from a song in honor of Her: “It is worthy to eat”, panagiar, dikiriy and trikiriy, dishes for koliv in honor of saints and dead and ordinary arks for relics. Of these items, the dikiriy and trikyriy deserve special attention, having the peculiarity from ours that the tall candles placed in them cross each other and are tied with ribbons, and the panagiar or fold, used for folding parts of the panagia prosphora. On the inner and outer sides of the panagiar there is an image of the Mother of God. Speaking about liturgical accessories and sacred vestments, we consider it useful to say a few words about the home or non-liturgical costume of the Eastern clergy, which gives us not at all uninteresting data for comparing it with the costume of our clergy. The dominant color in the attire of the white and black clergy in the east is black. We only saw the ecumenical patriarch wearing a dark brown cassock. Cloth, wool and very rarely silk are the materials from which the robes of clergy are made in the east. The cut of the clothes differs quite significantly from ours. A cassock or half-caftan is very often made in the same way as ours, but sometimes it is fastened tightly with a row of buttons that run the entire length of the cassock, from top to bottom. The cassock is full and lies loosely on the body; at the bottom it has a cut on both sides. Her sleeves are unusually wide. Its collar is quite tight and fits loosely around the neck, as it is thickly lined and quilted with silk. The cassock is fastened at the top with tighter loops. It has no interceptions at the waist, no wedges under the arms, no colored linings - blue, red and yellow. Modesty, simplicity and extraordinary convenience are its advantages. Quite often, the oriental cassock is worn as a cape and is not worn with sleeves. The head of the patriarch, metropolitans, bishops, archimandrites, priests and even deacons is covered with a black kamilavka, which at the base is similar to ours, but at the top, slightly raised, falls above the base and therefore in general has the appearance of a capilush, used in Russia by Catholic priests. None of the highest eastern hierarchs wear either white or black hoods, and everyone uses this kamilavka. Obviously, this is done because the hierarchs of Eastern monasticism do not accept and, upon their ordination, remain in the costume of a simple priest, from whom they are no different during non-liturgical times. Eastern hierarchs in ordinary times do not wear panagias or crosses. Very few clergymen have staffs or priestly sticks in their hands. Hair is worn without cutting, but those with long hair do not let it fall over their shoulders, but twist it and put it in kamilavkas. During divine services, deacons serve in Constantinople with their heads open, and on Athos with a kamilavka on their heads, but they do not let their hair down over the surplice, but tuck it under it. During services, clergy in Constantinople e.g. Sometimes they exchange ordinary boots for shoes, which are left in the church after the service. The cassock and cassock of Eastern monks are distinguished by their simplicity in material and the lack of pomp and even fullness in cut. Over the cassock at home, the monks wear a half-duckwet or a sleeveless short coat, sometimes lined with fur, to which the Eastern clergy is generally not indifferent. The monastic kamilavka is similar to ours, but has the peculiarity that on its top a cross is made of wedges. The monks' kamilavkas are wool. The bastings or veils are not sewn on, like ours, but are placed on kamilavkas or caps at certain times, and the rest of the time they lie on the shoulders of the monks, who stand wearing only kamilavkas. The clergy in Constantinople wear duckweeds and a kind of skufia on their heads. Patriarchal choristers have purple skufs on their heads. Regarding the monastic Athonite mania in V. Grigorovich-Barsky, we find the following interesting remark. “The robes there (i.e., on Athos), he says, in a different way, by pulling one into the other crosswise with belt belts, tie the ends on themselves decorously and fast, with the ends tied at the back of the top of their usual clothes. In this way, not in all monasteries they gird themselves, but in some, in others they usually join together under the brada, in some unobserved way, as in Russian countries, but in the holy mountain they are smaller than Russian robes, in latitude, as well as in longitude” (Traveling to Holy Places p. 559). In Russian Athonite monasteries they use a legguard during worship, although on occasion they calmly replace it with a club. This custom is ancient in the practice of the Greek Church. We find clear evidence about it from Simeon of Thessalonica in his essay “On the Liturgical Church” (Mign. Patrol, curs. complet. t. 155, pag. 712, conf. pag. 381). Images of the deacon's orarii with the above words can be seen in Gohar in his Ευχολογ. pag. 147 (Paris., ed.) and in Codex, liturg. eccles. orent. Daniel. Lips. 1853, an. t. II, pag. 405. An orarion with the words: Holy, holy, holy was used in ancient times and here in Russia (Lebed. Moscow, department. Archang. sob. M. 1880, p. 317), and when laying it, the deacon even had to read the words: “Holy, holy, holy is the Lord of hosts.” Service RKP. Solov., bibliography. No. 1021, l. 115 rev; No. 1023, l. 69 rev; RKP. M. Synod., bib. No. 617, l. 30; RKP. Volok. bib. No. 86, l. 4 rev; No. 88, l. 2; coll. Service Euphemia, Metropolitan Tyrnov. glasn., srpsk. scientist drushtv. 1869, book. VIII, p. 290. In the east, linen and woolen shrouds are used, and not silk, as we have in Russia, since they very easily absorb phlegm and conveniently serve their purpose. Let's go. to the saint places p. 568. This word in the Bulgarian Typikon is translated as follows: censer with a handle (ed. Constant. 1853, p. 282; coll. Τυπικ . edit. Αθην . 1885 pag. 205), which indicates the form of its device, although not quite definitely. Katseya is currently used in Russia only in private homes and does not have a liturgical character, but in the old days it was one of the liturgical accessories of our Russian churches (Ancient. Trud. M. archaeological society. vol. VI, century ΙΙ, M. 1874, p. 59 material for the archaeological dictionary) and without any doubt performed its intended purpose. According to the modern Greek Typikon, the great archimandrite katsei (ό μέγας ἀρχιμανδρίτης θυμιάζει μὲ τὸ κατζί) censes, for example, at Matins in Maundy Monday during the reading at the beginning of her psalm “The Lord will hear thee” (Τυπικ. 1885 ετ. σελ. 205, 208) and on some other occasions. The Ecclesiarch, according to Grigorovich-Barsky, among many other duties, among other things, “censes the entire church with a certain short censer, called katsi, which is not used in other countries (according to him and in Russia it is “unusual” p. 456), it is not hung because it is, but is held tightly in the hand, even if there is an image varies according to the cunning of the silversmith, both for example. there is a calico (see picture in the publication Palest. obshch.), open and covered, which is kept under wraps, censes crosswise without a hood in the mantle, at the liturgy at the Trisagion, at the Vespers, at the canon, at the Paraklis of the Theotokos and at the prayer services of the saints, at the polyeleos and at Little Vespers before the vigil" (Journey to the Holy Places p. 558). For censing on weekdays, during the singing at Vespers, “Like incense before You” and during the reading of the double psalm at the beginning of Matins, the priest or deacon uses the so-called weekday censer, consisting of one lower cup without an upper one and without bells or bells. This form of liturgical censer is the most ancient in origin. See Minolog. imperial Vasil. Part I, pp. 63, 146, 160, 192, 210, etc. See the drawing in the edition of Grigorovich-Barsky's book made by the Palestine Society. Let's go. to the saint places p. 559. The use of similar palms in liturgical practice also took place here in Russia, as can be concluded on the basis of the mosaics of the Kiev Sophia Cathedral and wall images in the Novgorod Spaso-Nereditsky Church, where images of deacons with similar vessels on their shoulders and with scarves in their hands are visible (Golub. Historical Russian. Church. vol. I, half. ΙΙ, p. 243, note 2), as well as on the basis of similar palms preserved from ancient times in our Russian churches. A drawing of a discellius is available in the book of Rev. Porphyria Perv. travel to Athos. monastery and skete. p. 90. Here I also have an explanation of the question: “Why are there snakes here?” “The snakes from which the discellius is composed, according to the Reverend. Porphyry, remind us of the inventor of the Phoenician writings and the reason for their invention. This inventor was Tat. He observed the fiery breed of snakes and depicted on tables their various movements and positions in different states, when, for example, a snake sheds its old skin, or when, after many years, it decomposes and decays.” According to P. S. Kazansky, “the candiya mentioned in our Charter is an artificial name χώδων. The word candia does not exist either in the ancient Greek language or in the modern one.” Work. first archaeol. congress in M. 1869, book. 1, p. 316. In Constantinople, it is quite common for men, especially old men, to stand during worship wearing fezzes, which they take off at the time we mentioned and in some other cases. You might be interested in: