Going Green

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Laurel (and Pelican) notes and ideas


Peerage Coat Bling:

Buttons – http://www.pewterreplicas.com/dept.asp?id=37

Mordak’s illustrations of women – http://www.sofyalarus.info/Russia/Mordak/mordakillus3.pdf

 Fire Mountain Gems:

Pearls – http://www.firemountaingems.com/pearls.asp?navsrc=2 – button shape, potato, teardrop

Commercial Trims:

Dates:

Laurel

Invitation = Kingdom A&S 2009

Vigil = Cattle Raids 2009: Royse, Stasi, maybe Ansgar, Padraig, = 2 and 2 maybes (no Antonia, Padraig)

Elevation = KCAT 2009: Royse, Gida, Berndt, William, Juliana, Stasi, maybe Padraig, Johan and Anna = 6 and 3 maybe

Pelican

Invitation = Kingdom Heraldic Scribal and Dance Symposium 2022

Vigil = Kris Kinder 2022

Elevation = Gulf Wars 2023

Vigil:

banya, zakuski, vigil lamp, journal

The day before his dubbing, the candidate had his hair cut in order to humble himself before God. After this, the candidate would be ritually bathed by his a group consisting of his knight and his knights peers. This symbolized that he was washed free of the sins of his previous life, making him ready to enter his new life with pride and dignity. The candidate would then be dressed in a tunic of white linen, covered with a red cloak, shod with black shoes, and laid on a bed. The white linen was a symbol of his new purity. The Red Cloak was a reminder that he would be required to spill blood in order to defend his God, his King and his people. The black shoes symbolized death and lying on the bed was to remind him that through virtue he would lie comfortably in heaven. After this, the squire attended a banquet, receiving the last meal he would receive prior to becoming a Knight. Following the banquet, the candidate began his Vigil at Arms. He placed his weapons before the altar, that they might be blessed. He then remained before the altar in prayer and contemplation throughout the night. To aid the candidate in staying awake through his vigil, well wishers would come to instruct the candidate in the ways, honor and history of the orders of peerage and knighthood.

Ceremony:

Icons – Saint Sophia http://www.religiousmall.com/rqt_wst159.html , or http://www.morsink.com/index.php?objectID=850 ,

Towels for the icons – http://www.stpetersburger.com/html/russian_linen_tablecloths_napkins_1.html

Laureling webpage:

http://www.strangelove.net/~kieser/Medieval/laurel.html

Fealty

Scroll Text

Ambassador Herberstein On Muscovy Affairs – https://archive.org/details/notesuponrussiab02herbuoft (better format)

"...patronymics which end in "-vich." ...Unbegaun tells us that patronymics with this suffix were popular in Novgorod and Pskov among the upper classes. However, by the 16th and 17th centuries Moscow had restricted the use of the"-vich" suffix to only the highest dignitaries... There even was an expression, pisat'sia s vichem (the right "to have their names written with a vich"), to describe this honor, which was granted by the Tsar himself."

Food for Thought:

http://www.goldenstag.net/peerage/index.htm#DISCUSS

http://anachronista.net/sca/scaphilosophy.html

http://www.inlandregion.org/sca/misc/peer_qualities.php

http://www.geocities.com/arianna_wyn/Laurel_Charter.htm#Expected

Katherine Kerr's Pre-Vigil Disputatio on peerage virtues

Virtues

Heraldic Achievements

An Tirian article on heraldic achievements – http://www.antirheralds.org/display/achievements/achievements.html

Nice heraldic art – http://www.sengokudaimyo.com/avatarbiz.html

http://commons.wikimedia.org/wiki/File:Petrvald_(Novy_Jicin)_CoA_CZ.jpg

http://commons.wikimedia.org/wiki/File:Wappen_Alsbach_WW.png

http://heraldry.sca.org/laurel/precedents/bruce/bird-misc.html

http://commons.wikimedia.org/wiki/File:Tymen_coa.jpg

http://commons.wikimedia.org/wiki/File:Wappen_Rennertshofen.png

http://commons.wikimedia.org/wiki/File:Wappen_Wallau_(Lahn).png


Byzantine Ceremonial:

See also – Court Ceremonies and Rituals of Power in Byzantium and the Medieval Mediterranean

CONSTANTINE VII PORPHYROGENITUS, DE CERIMONIIS AULAE BYZANTINAE

By Leonora Neville…

Byzantine promotion ceremonies

Byzantine imperial titles were granted either by the emperor through the ceremonial bestowal of a prize, brabeion, or through an oral pronouncement, dia logou…. The titles granted through brabeion appear to have been honorary while those granted dia logou concerned offices.

The late ninth-century treatise on court precedence, the Kleterologion of Philotheos, described the process of receiving a title dia brabeiou:

The gifts of imperial honors… are bestowed upon the worthy by the divinely promoted emperors on the holy and wondrous imperial steps of the brilliant chysotriklinos on auspicious days with the whole order of the imperial hall standing nearby and with their prizes lying near the imperial authority. They who are about to be honored are clothed in garnet cloaks and prepared outside of the curtain by the appointed imperial protospatharios . Before their entrance, three spatharophoroi of the same rank as those about to be honored enter with the imperial doorman, and making the customary reverence, they wait standing before the curtain for the presence of the candidate. And just as the curtain falls, the protospatharios of the imperials enters with the imperial doorman leading the one who is about to be received. [The protospatharios] urges him to make a prostration in three places. He stands him before the face of the emperor to take the prize of honor from the emperor’s hands. After he gets the prize from the emperor, the protospatharios pulls him away backwards (?) and adorns him with the prize given by the emperor and then moving [the candidate] forward makes him embrace the holy feet of the emperor. Then led down to those below, he is greeted by the men of the same rank as a friend of equal honor. Then, completing the reverence to the emperor, they shout thanks with a prostration and go out with [the candidate]. [file:///Users/paulstep/Desktop/Current%20%28OS%20X%29/Translations/Promotion%20ceremonies.htm#_edn1 [1]]

The De cerimoniis includes numerous protocols for promotion to an office by proclamation, dia logou. The following is fairly typical:

The emperor orders the logothete to introduce the one who ought to be promoted . . . and having come inside the swept curtain of the chrysotriklinos, he (the logothete?) falls to the ground, prostrating before the emperor. Then the logothete stands and precedes him. [The candidate] comes forward and stands a little way from the emperor. The emperor exhorts him to manage and direct the service entrusted to him with truth, justice, and the fear of God, and to regard the subjects irrespective of gifts and persons, and to do all others things befitting those entrusted with such a charge…. After the proper things have been said, the emperor says to him: “In the name of the Father and the Son and the Holy Spirit, my God-given majesty promotes you domestikos of the God-guarded scholai.” And immediately he [the candidate?] falls to the ground and makes a prostration, then he kisses the feet of the great emperor and thus little by little he is led out by the logothete to the clock that is in the door of the chrysotriklinos . And the logothete hands him over to the praipositoi saying: “Our holy and God-led emperors promoted this one <title>. ” And the praipositoi make the customary prayers for the emperors and they take him up and they lead him to the Lausiakos and the protopraipositos says to all: “Our holy and God-led emperors promoted this one <title>. ” And everyone prays the “many-years.” [see the coronation stuff below] [file:///Users/paulstep/Desktop/Current%20%28OS%20X%29/Translations/Promotion%20ceremonies.htm#_edn2 [2]]

Notes

[file:///Users/paulstep/Desktop/Current%20%28OS%20X%29/Translations/Promotion%20ceremonies.htm#_ednref1 [1]] Treatise of Philotheos ed. Nicolas Oikonomides, Les listes de préséance byzantines des IXe et Xe siècles . Paris: Éditions du Centre national de la recherche scientifique, 1972, 85-87.

[file:///Users/paulstep/Desktop/Current%20%28OS%20X%29/Translations/Promotion%20ceremonies.htm#_ednref2 [2]] J. J. Reiske, ed., De Cerimoniis Aulae Byzantinae, Constantine VII Porphyrogenitus , Book II chapter 3, pages 525-27. This chapter is dated to the reign of Constantine VII.

http://www.paulstephenson.info/trans/promotionceremonies.html

CONSTANTINE VII PORPHYROGENITUS, DE CERIMONIIS AULAE BYZANTINAE, I, 38 (ed. Reiske, I, pp. 191-6; ed. Vogt, II, pp. 1-5, cc. 47-8)

Those things which must be observed at the coronation of the emperor

All arrive with robes, and the whole senate and the officers of the Schools and the other regiments …assume … the insignia for escorting the sovereigns, and when all is ready, the emperor 1 departs the Augusteion, wearing his skaramangion and purple sagion , 2 escorted by [his personal staff]… and proceeds as far as the Onopodion, 3 and the first reception of the patricians occurs at the Onopodion, where the [Master] of Ceremonies ( o epi tês katastaseôs ) says “May you reign [serve]” and they [the patricians] acclaim “For many and good years.” Then they process down as far as the great Konsistorion, and within the Konsistorion are standing the consuls and the rest of the senators, and the sovereigns stand in the kiborion , and all the senators together with the patricians prostrate themselves. As they rise, the sovereigns give a sign to the praipositos , and the silentarios 4 intones “At your command,” and they [the senators and patricians] acclaim “For many and good years.” And they move off into the church [of Holy Wisdom, Hagia Sophia] through the Schools, and the demes properly attired are standing in their [assigned] places, making only the sign of the cross. 5

And when the emperor has entered the Horologion, the entrance [curtain] is raised, and he goes into the mêtatorion and changes into the divêtêsion and the tzitzakion and throws over them the sagion , 6and enters with the patriarch and lights candles on the silver doors, and entering the nave and he proceeds to the solaia and prays before the holy gates, with lighted candles, and returns into the ambo together with the patriarch. Then the patriarch says a prayer over the chlamys , 7 and when the prayer is complete the [servants] of the bedchamber take it and attire the emperor. And again [the patriarch] says a prayer, over the crown [wreath/cap/belt/collar] itself, and when that is complete, the patriarch himself takes the crown and places it on the head of the emperor, 8 and immediately the people cry out “Holy, Holy, Holy.Glory to God in the highest and peace on earth.” Thrice. Then “O such a great emperor and autocrat, many years,” and again. And wearing the crown he goes down and enters the mêtatorion and sits on the sellion, 9 and the dignitaries enter, prostrating themselves and kissing both his knees. Entrance one: the magisters [laurels?]; entrance two: the patricians and generals; third entrance: the first swordbearers (protospatharioi ); fourth entrance: [the commanders] of the army… ; the senatorial swordbearers ( spatharioi ) and consuls ( hypatoi ); fifth: the swordbearers ( spatharioi ); sixth: stratores ; seventh: counts of the Schools; eight: candidates of the cavalry; nine: skribônoi and domestikoi ; ten: asêkretai, bestêtores and silentarioi ; eleven: imperial mandatores and candidates of the infantry; twelve: counts of the arithmos , of the hikanatoi , tribunes ( tribounoi ), and counts of the fleet. 10

And the praipositos says “At your command,” and they acclaim “Many and good years,” then depart. The kiss of peace and communion are after the custom of feast days…

Acclamations of the demes at the coronation of the emperor:

With the regular solemnity observed, and when the despots have made their procession into the holy church, and all the ritual associated with the processions is completed, and the despots have ascended with the patriarch into the ambo (for there is placed an altar on which are set aside the chlamys and the crowns), then the patriarch says a prayer over the chlamys, and after the prayer the patriarch gives the chlamys to the great [i.e. senior] emperor. 11 Then the senior emperor and the praipositoi put the chlamys on the newly-created emperor, and again the patriarch says a prayer over the crowns, and first with his own hands crowns the great emperor, then gives the [second] crown to the great emperor, and the [senior] emperor crowns the newly-created emperor, and immediately the two demes ( merê ) cry out, saying “Worthy.” And they bow low to the ground before the sceptres (skêptra, [alt. halberds]) and other insignia together with the banners, placed to the right and left on one side and the other, all of the senate and the demes standing on the right-hand side of the ambo to the east. And the chanters ( kraktai, [leaders of the demes] ) intone “Glory to God in the highest and peace on earth,” which the people repeat thrice. The chanters: “Good will to Christian [honorable?] folk”, which the people repeat thrice. The chanters: “May God have mercy on his people.” The people repeat this three times. The chanters: “Today is the great day of the Lord.” The people repeat this three times. The chanters: “This is the day of the life of the Romans [Calontiri].” The people repeat this three times. The chanters: “This [day] is the grace and glory of the world.” The people repeat this. The chanters: “On which [day] the crown of the empire [kingdom].” The people repeat this. The chanters: “Is placed worthily on your head.” The people repeat this three times. The chanters: “Glory to God,the Lord of all.” The people repeat this. The chanters: “Glory to God for the crowning of your head.” The people repeat this. The chanters: “Glory to God for appointing you emperor.” The people repeat this. The chanters: “Glory to God for honouring you thusly.” The people repeat this. The chanters: “Glory to God for such benevolence.” The people repeat this. The chanters: “But you have been crowned, [so-an-so: insert name] 12 emperor, by his own hand.” The people repeat this. The chanters: “so let him guard you for many years in the purple.” The people repeat this. The chanters: “together with the empresses and the purple-born children.” The people repeat this. The chanters: “for the glory and elevation of the Romans.” The people repeat this. The chanters: “Hearken, O God, to your people.” The people repeat this. The chanters: “Many, many, many.” The people: “Many years upon many.” The chanters: “Many years for you, [so-and-so] emperor and [so-and-so] emperors of the Romans.” The people: “Many years to you.” The chanters: “Many years to you, attendants of the Lord.” The people: “Many years to you.” The chanters: “Many years to [so-an-so] and [so-and-so] empresses of the Romans.” The people: “Many years to you.” The chanters: “Many years to you, the good fortune of the sceptres.” The people: “Many years to you.” The chanters: “Many years to you [so-and-so] emperor of the Romans.” The people: “Many years to you.” The chanters: “Many years to you, God-crowned [so-and-so].” The people: “Many years to you.” The chanters: “Many years to you, masters, together with the empresses and purple-born children.” The people: “Many years to you.” The chanters: “May the Creator and Master of all.” The people repeat this. The chanters: “who crowned you with his own hand.” The people repeat this. The chanters: “make full your years together with the empresses and the purple-born children.” The people repeat this. The chanters: “for the perfect guardianship ( systasin ) 13 of the Roman people.

After these acclamations the two demes shout “Many years for the emperors,” and the rest of the acclamation, and invoke blessings on them, and so go out.

Basic bibliography

Text: Constantini Pophyrogeniti imperatoris de ceremoniis byzantini, libri duo, ed. J. J. Reiske, CSHB, 2 vols (Bonn, 1879), I, 191-6;

Constantin VII Porphyrogénète, Le livre des cérémonies , ed. & French trans. A. Vogt, 4 vols (Paris, 1935-9), II/I, 1-5; commentaire, II/ii, 1-21

Brightman, F. E., “Byzantine imperial coronations,” Journal of Theological Studies 2 (1901), 359-92

Charanis, P., “Imperial coronation in Byzantium: some new evidence,” Byzantina 8 (1976), 37-46

Majeska, G., “The emperor in his church: imperial ritual in the Church of St. Sophia,” in: H. Maguire, ed., Byzantine Court Culture from 829 to 1204 (Cambridge, MA, 1997), 1-11

McCormick, M., “Coronation,” in: The Oxford Dictionary of Byzantium [ODB], ed. A. Kazhdan et al., 3 vols (Oxford & New York, 1991), I, 533-4

Nelson, J., “Rulers inauguration rituals in Byzantium and the West in the early middle ages,” Studies in Church History 13 (1976), 97-119; reprinted in her Politics and ritual in early medieval Europe (London, 1986)

Piltz, E., “Middle Byzantine court costume,” in: Maguire, ed., Byzantine Court Culture , 39-51

Tsirpanlis, C., “The imperial coronation and theory in «De cerimoniis aulae Byzantinae» of Constantine VII Porphyrogennitus,” Kleronomia 4 (1972), 63-91

Yannopoulos, P. “Le couronnement de l’empereur à Byzance: rituel et fond institutionnel,” Byzantion 61 (1991), 71-92

Notes

1 The ruler is already called basileus , “emperor,” which may reflect his de facto authority, and hence his ability to arrange a coronation (see Yannopoulos, 1991). This suggests that several constitutive acts had already taken place, for example acclamation and raising on a shield. But as Majeska (1997, 2) notes, although the ceremonial arrival at Hagia Sophia for the coronation mirrors that of arrivals of a crowned emperor, the “emperor does not exercise any genuinely liturgical functions (such as entering the sancturary, kissing the altar, or censing, which he does at this point in similar ceremonies) until he has been raised to ‘sacred’ imperial status by his coronation.”

2 On these imperial vestments, see Piltz 1997.

3 The Augusteion, Onopodion, Konsistorion, etc., can all be located on a map in the vicinity of Hagia Sophia.

4 You are encouraged to look up the entries for praipositos and silentarios, etc., in the ODB.

5 The demes, or factions, whose costumes will have been blue and green, significantly do not acclaim the emperor at this stage.

6 At this point take a look at the map provided by Majeska 1997, reproduced above. The Horologion is in the bottom right-hand corner.

7 Texts of these prayers have been preserved. See Brightman 1901 and Tsirpanlis 1972 for translations.

8 An exclamation by the patriarch may have been omitted here. Elsewhere it is attested that the patriarch shouts “Worthy” before the congregation replies with the acclamation beginning “Holy.” It is possible that the scribe skipped a line, since Agios (Holy) and Axios (Worthy) are so similar. See Majeska 1997, 3.

9 The sellion appears to have been a small throne.

10 These are references to various ranks and offices, mainly military. You are encouraged to look them up in the ODB.

11 The following details the coronation of a junior, co-emperor.

12 The Greek deina is placed where one would insert the name of the emperor.

13 This word affords many alternative translations, including “political constitution,” “political union or unity,” and “solidity.” Tsirpanlis 1972, 71, offers “Unto perfect stablishment of the Romans.”

http://www.paulstephenson.info/trans/decer0.html

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