An
Explanation of the Traditional Russian Orthodox Three-bar Cross
(also called the Eight-pointed Cross)
The symbolism of the "complete" Cross (much of which is contained in
the Old Rite Russian prosphora seal and on metal and wood icons) is quite
complex. Since the OId Rite tradition of the Russian Orthodox Church is much
richer than the New Rite Church in its use of symbolism to teach the faithf... faithful,
this article should be of benefit to those unfamiliar with this tradition.
Through the Cross came our Salvation. We are
constantly reminded that Christ died for us when we see the Image of the Cross
(depicting the crucified Lord), and we are reminded that He rose from the dead
when we behold the Image of Christ "Not made by hands"(Slavonic:
Нерукутвореному образъ) on the towel (depicting the Lord risen frem the dead).
Worshipping the crucified Lord are two flying
angels, with the inscription between them:"Angels of the Lord" (in
Slavonic: Ангели Господни). In some depictions of the Cross the Angels are
bearing an image of the Holy Trinity, but traditions vary in allowing this;
usually the Angels are simply holding towels, indicating their position as
messengers who serve the Lord and who wait on Him.
The top bar of the Cross is the title-board which Pilate ordered to be hung
in mockery over Christ's head. On this board was inscribed: "Jesus of
Nazareth, King of the Jews" in Hebrew, Greek and Latin (abbreviated to the
Greek initials 'INBI', or the Latin initials 'INRI' in the Western tradition).
This has been replaced with the Christian inscription: "King of
Glory"(Slavonic: Царь славы), placed below the knees of the angels. [Note
that while the use of the inscription 'І.Н.Ц.І.' does not usually appear in the
Russian tradition, examples of its occurrence are occasionally found on newer
Russian Crosses.] On the title-board is inscribed the initials 'IC XC', being
the first and last letters of Christ's name in Greek (Greek: Iisous Khristos;
Old Rite Slavonic: Ісоусъ Христосъ; New Rite Slavonic: Іисусъ Христосъ). In
addition, just above Christ's arms we see the inscription: 'NIKA', which in
Greek means: "He conquers" or "He is victorious."
[Frequently, especially on the Greek and New Rite Russian prosphora seal, we see
these last two inscriptions together with the simple two-barred Cross: 'IC XC
NI KA', meaning: "Jesus Christ is victorious" (i.e., over death and
sin). Note that in the proper Orthodox tradition the Saviour does not wear a
crown of thorns (as in the Western tradition), nor is He portrayed alive on the
Cross, nor in any aspect of suffering, but in a state of humble and peaceful
repose, with inclined head. Also note that His feet are nailed with two nails.]
The middle bar is that on which the
Lord's hands were nailed. On either top corner we see the depiction of the sun
(left; in Slavonic: солнца) and the moon (right; in Slavonic: луна), for
"The sun hid its light, and the moon turned to blood." (Joel 2:31)
The inscription: "Son of God" (Slavonic: Сынъ Божіи) is placed on
both sides of Christ's head, and below His arms we read the inscription:
"We bow down before Thy Cross, O Master, and we worship Thy holy
Resurrection" (in Slavonic: Кресту Твоему покломняемся Владыко, и святое
воскресение Твое славимъ). The halo of Christ is inscribed with the Greek
letters 'w ov', meaning: 'The Being' or 'He Who is', to remind us that Christ
is the same God Who identified Himself with those words to Moses in the Old
Law.
Behind the body of Christ, on either
side, are a lance (which pierced Him) and a sponge (which was soaked with gall
or vinegar and offered Him to drink) on a pole made of reed or cane. The lance
(on the left:) is marked "К" in Slavonic; standing for
"копие", while the sponge (on the right) is marked "Т",
standing for: "трость" (which means: 'reed' or 'cane'). [On some
Crosses one might see instead of "Т" the inscription "Г"
which stands for "губка" (sponge) in Slavonic.] On the body of Christ
is depicted blood and water flowing forth from His side.
The slanted bottom bar is the
foot-brace. In prayers for the Ninth Hour, the Church likens the Cross to a
type of balance of righteousness:
"Between two thieves Thy Cross
did prove to be a balance of righteousness: wherefore one of them was dragged
down to Hades by the weight of his blasphemy [the balance points downward],
whereas the other was lightened of his transgressions unto the comprehension of
theology [the balance points upward]. O Christ God, glory to Thee."
The city of Jerusalem is depicted in
the background, for Christ was crucified outside the city walls. By the foot of
the Cross are the letters: "Г Г" standing for'Mount Golgotha' (in
Slavonic: Гора Голгофы); this is the hill outside the city gates upon which
Christ was crucified. Below the feet of Christ are four Slavonic letters with
abbreviation marks: "М.Л.Р.Б.", meaning: "The place of the
skull, where Adam was" (in Slavonic: Место лобное рай бысть). Hidden in a
cave under the earth is 'the skull of Adam' (for by pious tradition it is said
that Christ was crucified at precisely the same place where Adam was buried),
identified with the letters: "Г А" (in Slavonic: глава Адамла). We
are thus reminded that Adam our forefather lost Paradise through the tree from
which he wrongly partook; Christ is the new Adam, bringing us Salvation and
Paradise through the tree of the Cross.sponge (on the right) is marked
"Т", standing for: "трость" (which means: 'reed' or
'cane'). [On some Crosses one might see instead of "Т" the
inscription "Г" which stands for "губка" (sponge) in
Slavonic.] On the body of Christ is depicted blood and water flowing forth from
His side.
The slanted bottom bar is the foot-brace. In
prayers for the Ninth Hour, the Church likens the Cross to a type of balance of
righteousness:
"Between two thieves Thy Cross did prove to
be a balance of righteousness: wherefore one of them was dragged down to Hades
by the weight of his blasphemy [the balance points downward], whereas the other
was lightened of his transgressions unto the comprehension of theology [the
balance points upward]. O Christ God, glory to Thee."
The city of Jerusalem is depicted in the
background, for Christ was crucified outside the city walls. By the foot of the
Cross are the letters: "Г Г" standing for'Mount Golgotha' (in
Slavonic: Гора Голгофы); this is the hill outside the city gates upon which
Christ was crucified. Below the feet of Christ are four Slavonic letters with
abbreviation marks: "М.Л.Р.Б.", meaning: "The place of the
skull, where Adam was" (in Slavonic: Место лобное рай бысть). Hidden in a
cave under the earth is 'the skull of Adam' (for by pious tradition it is said
that Christ was crucified at precisely the same place where Adam was buried),
identified with the letters: "Г Christ is victorious" (i.e., over death
and sin). Note that in the proper Orthodox tradition the Saviour does not wear
a crown of thorns (as in the Western tradition), nor is He portrayed alive on
the Cross, nor in any aspect of suffering, but in a state of humble and
peaceful repose, with inclined head. Also note that His feet are nailed with
two nails.]
The middle bar is that on which the Lord's hands
were nailed. On either top corner we see the depiction of the sun (left; in
Slavonic: солнца) and the moon (right; in Slavonic: луна), for "The sun
hid its light, and the moon turned to blood." (Joel 2:31) The inscription:
"Son of God" (Slavonic: Сынъ Божіи) is placed on both sides of
Christ's head, and below His arms we read the inscription: "We bow down
before Thy Cross, O Master, and we worship Thy holy Resurrection" (in
Slavonic: Кресту Твоему покломняемся Владыко, и святое воскресение Твое
славимъ). The halo of Christ is inscribed with the Greek letters 'w ov',
meaning: 'The Being' or 'He Who is', to remind us that Christ is the same God Who
identified Himself with those words to Moses in the Old Law.
Behind the body of Christ, on either side, are a
lance (which pierced Him) and a sponge (which was soaked with gall or vinegar
and offered Him to drink) on a pole made of reed or cane. The lance (on the
left:) is marked "К" in Slavonic; standing for "копие",
while the The top bar of the Cross is the title-board which Pilate ordered to
be hung in mockery over Christ's head. On this board was inscribed: "Jesus
of Nazareth, King of the Jews" in Hebrew, Greek and Latin (abbreviated to
the Greek initials 'INBI', or the Latin initials 'INRI' in the Western
tradition). This has been replaced with the Christian inscription: "King
of Glory"(Slavonic: Царь славы), placed below the knees of the angels. [Note
that while the use of the inscription 'І.Н.Ц.І.' does not usually appear in the
Russian tradition, examples of its occurrence are occasionally found on newer
Russian Crosses.] On the title-board is inscribed the initials 'IC XC', being
the first and last letters of Christ's name in Greek (Greek: Iisous Khristos;
Old Rite Slavonic: Ісоусъ Христосъ; New Rite Slavonic: Іисусъ Христосъ). In
addition, just above Christ's arms we see the inscription: 'NIKA', which in
Greek means: "He conquers" or "He is victorious."
[Frequently, especially on the Greek and New Rite Russian prosphora seal, we
see these last two inscriptions together with the simple two-barred Cross: 'IC
XC NI KA', meaning: "Jesus ul, this article
should be of benefit to those unfamiliar with this tradition.
Through the Cross came our Salvation. We are constantly reminded that Christ
died for us when we see the Image of the Cross (depicting the crucified Lord),
and we are reminded that He rose from the dead when we behold the Image of
Christ "Not made by hands"(Slavonic: Нерукутвореному образъ) on the
towel (depicting the Lord risen frem the dead).
Worshipping the crucified Lord are two flying angels, with the inscription
between them:"Angels of the Lord" (in Slavonic: Ангели Господни). In
some depictions of the Cross the Angels are bearing an image of the Holy
Trinity, but traditions vary in allowing this; usually the Angels are simply
holding towels, indicating their position as messengers who serve the Lord and
who wait on Him.
