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.
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 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,