the Priest pronounces the words, "Peace be with you all," "The grace of our Lord Jesus Christ be with you all,” "The blessing of the Lord be upon you;" or when he exclaims, Bow your heads unto the Lord." Bishops and Priests, in bestowing the Benediction, hold the fingers in such a manner as to represent the Greek letters IC, XC— the first and last letters of jesus Christ.

Incense. The Holy Images ([kóni), the Holy Things, and the people who are present at the divine service, are honoured with incense. The censing before the Holy Door signifies the desire of the worshippers that their prayers shall be borne up to the throne of God, as the incense from the censer is wafted heavenward; and that their petitions shall be well-pleasing to God like fragrant incense. The censing of the people is symbolical of the grace of the Holy Spirit, which is shed abroad everywhere, upon all men. The censer (Kadilo) represents the Divine Ember, even Christ.

For the special significance of the censing at different points of the services, see the Explanations provided in Appendix B.

SACERDOTAL VESTMENTS.

Reader. A short Tunic (Felén), which barely covers the shoulders, is put upon the Reader when he is set apart by the Bishop, and (at the present time) is rarely worn except

upon that day. It symbolizes his coming under the yoke of the Priesthood, and his dedication to the service of God. His usual vestment is a Dalmatic (Stikhár).

and

Sub-Deacon Deacon. The Dalmatic (Stikhár) and the Stole (Onir). The Dalmatic, a long, straight vestment. with wide sleeves, which covers the whole person, is called “the robe of salvation and the garment of joy.” It is symbolical of a pure and tranquil conscience, a spotless life, and the spiritual joy in the Lord which flows therefrom, in him who wears it. The Stole is a long, wide band of material which is sometimes worn over the left

Dalmatic (Stikhar)

Stole (Orár)

shoulder, sometimes crossed upon the breast and back, in the case of the Deacon. The Sub-Deacon wears his Stole always crossed, for convenience in the fulfilment of his duties. But the Deacon binds his Stole about him in the form of a cross shortly before the Holy Gifts are consecrated, thus typifying the wings of the Angels who serve about the Altar, as the Deacons themselves typify the Cherubim and Seraphim. Sometimes the Angelic song, "Holy, Holy, Holy," is embroidered upon the Stole. The Stole is bound about the Sub-Deacon in the form of a cross at his Ordination, as a symbol that, through the meekness and continence of his members and the purity of his heart, he is to put upon him the robe of purity. The Deacon wears, also, the Gauntlets

01

Gauntlets

Zone, or Girdle

Cassock

Stole (Epitrakhil)

(Pórutchi), for convenience during the service, and to remind him that he must not put his trust in his own strength alone, but in the right hand of the Lord, the Almighty and merciful God, and in His strength and aid. Priests. The Priest’s stikkdr, or cassock (Podriznik), has close sleeves. His Stole (Epitrakhil) consists of a long piece of stuff like the Deacon's, but broader than the latter, which passes round his neck, is joined in front for its entire length, and falls low upon his cassock. It typifies the consecrating grace of the Priesthood. The Priest, like the Deacon, can celebrate no Office without his Stole. In it, without the Chasuble, he celebrates the less solemn Offices: Lesser Vespers, ordinary Compline, Lauds (Polzmétc/mitza), the Hours (if the Gospel be not appointed to be read in them); also various Prayer-services in private dwellings, such as that at the birth of a child, and the like.

The Zone (Péyas) is sort of belt wherewith the Priest girds himself

above his cassock and stole, for convenience in serving the Altar. It is symbolical of the gift of strength, wherewith God aids him in his service, and exhorts him to blamelessness of life. His Gauntlets (PéruIchi) typify the bonds wherewith the hands of our Lord were bound.

The Epigonation (Nabédrennik) is an oblong piece of brocade, which is suspended upon the hip of a priest, and signifies the Sword of the Spirit, which is the Word of God. It is also explained as being symbolical of the towel wherewith the Saviour girded himself to wash the disciples’ feet.

The Pdlitza is identical with the Epigonátion, except that it is sus

pended by one corner instead of by two corners. It is always worn on the right hip. The Epigonation is worn on the right hip; but if the Priest have also a Pélitza, the Epigonation is worn on the left hip. Both the Epigonation and the Palitza are typical of profound zeal for the faith, and for the salvation of Christ’s flock, and are conferred as rewards of honour.

The distinguishing vestment of the Priest is the Chasuble (Felén), a long, ample garment without sleeves, short in front and with an opening for the head, which is put on over the other vestments.

Archpriests and Priests also receive, as tokens of distinguished service, the pointed and the upright Biretta—the skufyd and the kami

lávka.

A Bishop wears all the vestments of a Priest, save the Chasuble and Epigonation, his biretta being perpendicular, black, and draped with

the monastic veil or cowl. In place of the Chasuble a Bishop wears a Dalmatic, which closely resembles the widesleeved Dalmatic of the Deacon. This Dalmatic (Sdkkos) is symbolical of Christ's coat without a seam, woven from top to bottom. The Bishop’s Stole (Omofór-Pall) is very broad, and hangs down in front and behind. over his other vestments. His Pall typifies the wandering sheep, and the Prelate, when arrayed in this vestment, bears the image of the Saviour Christ, who, as the Good Shepherd, took upon his shoulders the wandering sheep and bare it to those who wander not; that is, to the Angels, in his Father's house. The Mitre is typical of a diadem or crown, and serves as an emblem of the power bestowed upon a minister of the Church. (The Mitre is conferred also

Mitre

A, Dalmatic (Sakkos). B, Pall

upon Archimandrites, or Abbots, and upon certain Archpriests.) The Panagia, which is worn on his breast by a Bishop, is generally a small, circular Holy Image, or Ikóna, of our Saviour and the Birth-giver

of God. The Panagia (or

'all-holy") reminds the Bishop that he must always bear in his heart our Lord and his holy Mother, the Intercessor with God; and, to that end his heart must be pure, and his spirit upright.

The Bishop's Mantle (Mántiya) is a monastic vestment, which covers the whole person with the exception of the head. Its freely flowing lines typify the wings of the Angels; hence it is called "the Angelic vestment." The folds of the Mantle are symbolical of the all-embracing power of God; and also of the strictness, piety and meekness of the monastic life; and that the hands and other members of a monk do not live, and are not fitted for worldly activity, but are all dead. All monks, when present at divine service, must be robed in their mantles.

Bishop's Mantle

The peculiarity of a Bishop's man-
tle is that it is not black in hue, like
the monastic mantle, but of purple,
or some other colour; and upon it
are sewn the so-called “Tables of the
Law" (Skrizháli), and, in particular,
the "Fountains" (IsIéte/miki). The
Tables (squares of velvet at neck and
foot) typify the Old and the New
Testament, whence the ministers of
God should draw their doctrine. The
"Fountains" are ribbons, usually red
and white in hue, sewn horizontally
round the Mantle, and represent the
streams of teaching which flow from
the mouth of the Bishop. Small
bells are attached to the Mantle of
a Bishop, and to his Dalma-
tic, as to the upper robe of
the High Priest of the Jews.

The Crozier, or Pastoral
Staff (Pósokh), is given to
Bishops and to Archiman-
drites, in token of their spir-

itual authority over the monasteries or cities which they rule; and as a sign that it behooves them to feed the flock of Christ. The Eagle (Or/étz) is a small circular rug, with the representation of a one-headed eagle soaring over a battlemented city. A

Eagle

Bishop stands on this rug
during divine service, and to
him alone is its use accorded.
He is led upon a large "Eagle"
at his Consecration, as the
Office of Consecration sets
forth. (See that Office.) The
view of the city betokens the
Prelate’s rule over the city;
the Eagle denotes the lofti-
ness and purity of his teach-
ing. Thus the Eagle-rug spread
for a Bishop to stand upon
signifies that he, by his life Crozier
and doctrine, must resemble
the eagle, which soars above all lower
things, and aspires unto heaven.