Sacramental
Fan

xxix

Bishop bestows his blessing on the people. It is strictly for-
bidden to place anything whatsoever on the Altar save the
objects which are here enumerated. A sponge is usually
placed beside the Corporal, for the more careful brushing
off of the particles from the Paten into the Chalice. In some
places a Canopy (Syén) is suspended over the Altar, to re-
present the heavens outspread above the earth, upon which
was offered up the sacrifice for the sins of the world.

Behind the Altar is the High Place (Gérnoye Myésto), an
elevation upon which stands the Bishop’s throne. At cer-
tain times during the service the Bishop sits thereon, re-
presenting the King of Glory. On either side of the "High
Place” are seats for those who celebrate with the Bishop,
and represent the Apostles and their successors. At either
side of the “High Place," during Pontifical services, are
placed the Sacramental Fans (Ripidi), representing the
six-winged Seraphim, with which the Holy Gifts are fanned
to keep away insects.

The Credence (Table of Oblation - Zhértvennik) is in the northern part of the Sanctuary, and on it the Holy Gifts are prepared for consecration.

208

Pamen

Star-Cover

For their preparation and for communicating them the following sacred vessels and implements are used:

The Paten (Diskos), for the bread; the Star-cover (Zvyezditza), which supports the Veil above the Paten so that it may not touch the Holy Body; the Chalice (Potir), for the wine; the Spear (Kopyé), with which the particles are taken from the Altarbreads (Prorfori), and represents the spear with which the Saviour's

Altar-Bread

Chalice

side was pierced; the sacramental Spoon (Lzhitza), with which the Holy Body and Blood are administered to the laity; the Sponge (Gúbka)

with which the Chalice is wiped out at the end of the Communion; three Veils (Pakrovy); two smaller, for covering the Paten and Chalice, and one which is called the Air (Vózdukh), for covering both Paten and Chalice; the Ladle (Kow/r), in which the holy tepid water and wine are offered (together with portions of the bread), to the communicants, after they have received the Holy Gifts; two salvers for the Altar-breads.

Ladle

The Censer (Kadilo), which, with the incense placed therein, is symbolical of the gifts offered by the Wise Men to the infant Christ, gold, frankincense, and myrrh, is also necessary for most

services.

—

The southern side of the Sanctuary is usually appointed as the Repository (Diákonnik) for the vestments, church books, and the vessels used in the divine service.

The Sanctuary is separated from the choir-place and the body of the Temple by a solid Image-screen (Ikonostás), which corresponds to the chancel-rail in the Western Church. Three doors give access through it to the different parts of the Sanctuary above mentioned.

The central opening is called the Royal Gate (Tzárskiya Vratá), because through it, at the Divine Liturgy, the King of Glory comes forth to feed his faithful people with his own Divine Body and Blood; or the Holy Door (Svyatýa Vra/d), because the Mystery of the Eucharist is celebrated in the Sanctuary, and through this door (or gate) the Holy Gifts are brought forth. Unordained men are not permitted to pass through it. No woman may enter the Sanctuary at any time.

The opening and closing of the Holy Door, at different points of the various services, signify several things: sometimes the opening of the gates of Paradise; sometimes the throwing open of the entrance into the Kingdom of Heaven. The Entrances and Exits through it of the clergy symbolize the progress to and from those places where the Saviour of the world abode; since the priest, at different points, represents the Saviour himself or the Angel of God proclaiming the Resurrection of Christ; while the Deacon represents the Angel of the Lord, or John the Baptist.

Censer

The Curtain inside the Holy Door is drawn or withdrawn at appointed times during divine service. The Image-screen ([konostás) portrays those who dwell in heaven. In the Image-screen are the Holy Pictures (Images - Ikóni) of the Lord God magnified in the Trinity; of the most holy Birth-giver of our

Lord; of the Holy Angels, Prophets and Apostles, and other Saints of God; and presentments of sacred events which have happened for our salvation. The customary arrangement of the holy Images is as follows: On the right of the Holy Door is placed the image of the Saviour, and next it (or next

the south door, if that be next), the Image of the Temple, or of the Patron Saint of the Temple. On the left of the Holy Door is the Image of the holy Birth-giver of God. On the leaves of the Holy Door itself (which represents the Entrance into Heaven) is the Image of the Annunciation, that being the forefront of our salvation; together with the Images of the Four Evangelists, who also, like the Archangel Gabriel, announced to the world the glad tidings of the Saviour.

Over the Holy Door is the Image (Ikóna) of the Last Supper; because in the Sanctuary is celebrated the Mystery of the Eucharist, reminding us that those who wish. to follow Christ and obtain entrance to the kingdom of heaven must be accounted worthy to partake of the Lord's Supper, which is prepared within the Holy Door, and offered to the laity in front of that door.

On the northern and southern doors are depicted the messengers of God, the Angels, sent to serve those who desire to follow after salvation; or holy Deacons, the types of the Angels, who have charge of those parts of the Sanctuary into which these doors lead.

At each Kliros (Choir-place) stands a holy Banner (Kborúgv); that is, a holy picture mounted upon a staff, typifying the victorious Banner of Christ’s Church, which wages incessant warfare with the enemies of salvation.

In large churches, in line with the Images of the Saviour and the holy Birth-giver of God in the Image-screen, are placed Images of the more especially revered Saints. Above them, in the second row, are the Images of the Feasts of our Lord, and of the holy Birth-giver of God. In the third row are the Images of those Saints who, on earth as in heaven, were deemed worthy to be nearest to the Saviour, namely: Over the Image of the Last Supper is placed the Image of Jesus Christ himself, in royal or episcopal robes, having on his right hand the holy Birth-giver of God, and on his left St. John the Baptist. This Image is called the Deisis (Prayer), the Holy Mother and St. John being turned toward the Saviour in supplication; and on either side it has the Images of the Apostles. In the next row are placed the Images of the Old Testament Saints,

-the Prophets : and among them is placed the holy Birth-giver of God with the Divine Child, who is from everlasting, and who was their hope, their consolation, and the subject of their prophecies.

Images and the fittings of the Temple are used in accordance with the command of God: Exodus xxv. 18-20; xxvi. I, 31.*

The Body of the Church. The space extending from the Sanctuary platform (Salad) to the Porch (Priwo’r) is appointed for the lay worshippers, who generally stand throughout the service, —- usually in two groups, the men on the right and the women on the left. In this part of the church, during Pontifical services, in the centre there is placed a raised dais, called the Káthedra. Here the Bishop is vested, and here, also, he performs a portion of the service; and sometimes, even, the entire service, praying like a father surrounded by his children.

In spacious churches, there is also placed, close to the Sanctuary platform, the Tomb for the Winding-sheet (Plashtschanitza); and a small table for Requiem services, with the Requiem-stand (Pam'k/zz' m'k),† with places for tapers and a vessel for grain.

The Vestibule (Pritvór), or inner porch, was appointed, in early times, for the Catechumens, or learners, and for penitents. Here they listened to exhortations and instruction, and here they prayed. The rubric decrees that the Qfiice far the Reception of Converts shall be performed in this Vestibule. Several of the penitential Offices, also, are appointed to be said here, such as the Litiyd (a litany of fervent supplication, with oft-repeated "Lord, have mercy” in response) at Vespers.

Lights. Lights are always used during divine service, even though it be performed in full sunlight. This is done not only for illumination, but also to show that the Lord, who dwells in light ineffable, illumines the world with spiritual radiance; to denote that the hearts of faithful believers are warmed by a flame of love toward God and his Saints; and, also, to show forth spiritual joy and the triumph of the Church. Wax and olive oil, as the purest of substances, and free from animal " Concerning the use and significance of these Holy Images (Ikóni), see the Office for the Reception of Converts.

T See Appendix B, XII.

matter, are used for lighting before sacred things. Artificial light also is permitted, but only for illumination. The wax and oil are symbolical of the purity and sincerity of the gifts which provide them, made in the holy Name of God.

The lights in the Temple are kindled in accordance with the songs and services. The more vivid the joy of the Church in the Lord, the more solemn the service, the more numerous are the lights. On Great Feasts all the lights are not kindled at the beginning of the service, but at the approach of the most solemn hymns and readings. The rubrics on these points are detailed and precise. More lights are used at the Divine Liturgy than at the other services, as a rule.

Attitude. Only two attitudes are recognized as befitting the house of God: standing and kneeling. There are some moments of the service when sitting is proper. But usually it is tolerated only as a concession to physical weakness. On Sundays and Feast Days, with few exceptions, the rubric of the Church does not permit kneeling; that is, reverences to the earth. From holy Easter Day until Pentecost (Trinity Sunday) no kneeling is appointed. The joy of the worshippers at that season is held to outweigh even their sense of lowly penitence for sin, which prompts to kneeling.

The Sign of the Cross is made with the thumb and the first two fingers of the right hand joined at the tips (the third and fourth fingers being closed on the palm), as a symbol of the Trinity, by touching the

the cross

brow, the breast, the right shoulder and the left shoul-
der in token that every power of mind, heart, soul
and strength are dedicated to the service of God. It
is made, accompanied by a simple inclination of the
head and body, always at the occur-
rence in prayers and litanies of the
words: "Let us attend," “Lord, have
mercy,” “Grant it, 0 Lord," "Come,
and take up thine abode in us,” "Let
us pray to the Lord," and so forth.

The sign of the Cross, accompanied by a reverence to the very earth, is made when the following words occur: "Let us worship and fall down;" “Let us give thanks H " ikc gssm s g“ °f u to he Lord ; " or w en the singers sing, “Meet and right is it to adore thee," "We praise thee, we bless thee;" “Our Father, who art in heaven;” and when the holy Chalice is brought forth, during the Divine Liturgy, with the words: "Always, now, and ever, and unto ages of ages;" "In the fear of God and with faith draw near."

of the right hand for Bishops and Priests, in bestowing the benediction. The letters IC, XC, Jesus Christ, are formed

A reverence, unaccompanied by the sign of the Cr05s, is made when