Coptica 15, 2016

Evolution of Coptic Liturgical Vestments

63

three crosses upon his forehead, being the symbol of the Trinity, clothing him with the vestment [ ϯ·ⲥⲧⲟⲗⲏ ”.]الحله , 37 Here, Innemée argues rightly that vestment [ ϯⲥⲧⲟⲗⲏ ]الحله , must refer to the phelonion [= burnus ,]برنس , since the candidate entered the church already vested as deacon (i.e. wearing a sticharion and orarion). 38 This is indeed a possible use of the Coptic word, besides the more general “vestment” as used by Burmester. It is also quite logical, in agreement with Innemée, that the diaconal orarion, which the candidate was wearing upon entering the church, must have been adjusted upon his elevation by bringing both of its ends to the front to form an epitrachelion. This would agree with what is known about the origin of the two vestments. In their origin, the orarion and epitrachelion were identical garments that differed only in the manner of their wearing by each rank. 39 Thus, the text describes the priestly vestments as consisting only of a sticharion, epitrachelion, and phelonion, with no mention so far of priests wearing any other additional vestments, or even a head covering. In light of the evidence presented above from the Book of Consecration of Benjamin, which can be generally dated to ca. 8 th century, it is indeed remarkable that no head covering appears here for priests. This may indeed point to 8 th -century Scetis as a possible origin for the practice of covering the head during the liturgy. The Canons of Pope Gabriel II ibn Turayk ( AD 1131-1145) The picture would not be complete without referencing a famous 12 th - century canon regarding head covering. In a collection of 32 canons promulgated by Pope Gabriel II ibn Turayk ( AD 1131-1145), we find the following in canon 17:

And they [priests] shall stand around the altar at the time of prayer bareheaded and in the fear of God to listen or to respond.

ويقفوا حول المذبح فى اوقات الصلاة برووس مكشوفة خايفين من الله ليسمعوا او يجيبوا 40

37 Coptic Museum 253 Lit. (AD 1364), fol. 17v. Cf. Burmester, Ordination Rites, 42 (Coptic), 92 (English). 38 Innemée, Ecclesiastical Dress , 21. 39 Alfred J. Butler, The Ancient Coptic Churches of Egypt: In Two Volumes , vol. 2 (Oxford, 1884) , 127-143. Butler even treats the respective diaconal and priestly vestments as variations of the same garment, calling the former “common stole” and the latter “the epitrachelion proper”. 40 O.H.E. Burmester, “The Canons of Gabriel Ibn Turaik, LXX Patriarch of Alexandria,” OCP 1 (1935), 5-45. These canons appear in the 14 th -century Nomocanon of Macarius in BnF Ar. 251 (AD 1353).