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 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 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:

    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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Fig. 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 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 στοιχάρια. Germanus says of the vestment, \'being white, the στοιχάριον {180} signifies the glory of the Godhead and the bright citizenship 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, 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 στοιχάρια are worn, as will be shown in the chapter on Ritual Use. The λωρία, or stripes, are now confined to the στοιχάρια of bishops. In Russia, and elsewhere to some extent, the στοιχάρια are often made of silk or velvet, though linen remains 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 forth 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. Secondly, they are not worn pendant on the arm, {182} 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.
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Fig. 26.—Priest in στοιχάριον, ἐπιτραχήλιον, φαινόλιον, ζώνη and ἐπιμανίκια.

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 ἐπιμανίκια embroidered 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 aperture 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 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 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 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 ὠράριον and the stole lies in its ornamentation; the latter is ornamented in a perfectly unrestricted manner, the former bears embroidered upon it the τρισάγιον,

ΑΓΙΟϹ ΑΓΙΟϹ ΑΓΙΟϹ,

and the Armenian Church as a general rule dispenses even with this inscription.
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Fig. 28.—Bishop in φαινόλιον, ἐπιγονάτιον, ὠμοφόριον, etc.

{186} V. The ζώνη is simply a girdle which keeps the στοιχ............