The Sacristy.

At the North end of the Altar (in ancient times a separate room, called the Sacristy or Chapel of the Oblation (sometimes Chapel of Preparation — in Russian, Zhertvinnik) is placed the Table of Oblation (offering or Prothesis) where the offerings are prepared during the Proskomedia or Liturgy of Preparation. Like the Holy Table, the Table of Oblation is covered with rich coverings and the wall around it is decorated with Icons. Upon it are placed the sacred vessels used in the preparation of Sacrament of the Holy Eucharist.

Paten (Diskos).

This is a round vessel with a foot, upon which are placed the Lamb and the particles taken out from the breads (prosphora) in memory of the Theotokos, the Forerunner, the Saints, the Living and the Dead.

Star-Cover (Asterisk).

This consists of two bands of metal joined by a screw which, when put together, form the shape of a Cross. This is placed over the Paten after the Lamb and particles have been placed thereon, to support the veil above the Paten and also to keep the particles in order.

Spear.

This is a lance-shaped knife, representing the spear with which the Savior's Body was pierced, used to take particles out of the breads.

Chalice.

This is a cup with a foot into which the wine, mixed with water is poured during the preparation of the Sacrament. To the Chalice also belongs a small Ladle (Zeon) with which the mixed wine and water are poured into the Cup, and also used for the warm water (hence the name Zeon — hot water) poured into the Chalice at the Communion of the Clergy.

Spoon.

This is used to administer the Sacrament at the Communion of the Faithful.

Sponge.

There are two Sponges (cut from natural sponges) — one used at the Holy Table and one used at the Table of Oblation. That used at the Holy Table to wipe the particles from the Paten into the Chalice, is usually kept in a fold of the Antimension and thus is called the Antimension Sponge. The other is kept on the Table of Oblation to wipe the Chalice after it has been washed at the end of the Liturgy and thus is called the Cleansing Sponge.

Veils.

Three Veils are used: two smaller ones to cover the Paten and Chalice, protecting the Lamb and particles from dust and insects, and a larger Veil, with which the Paten and Chalice and their respective Veils are together covered. This is usually called the Aer since it covers the Holy Vessels even as air covers the earth.

Censer.

This is a cup-shaped vessel with a cover held by three chains uniting into one handle, within which are placed a piece of burning charcoal and incense. This is swung at many places during the Divine services, representing the prayers of the faithful ascending to Heaven. At the Liturgy of Preparation, the Censer, with the incense, represents the gifts offered by the Magi to the Infant Christ — gold, frankincense and myrrh.

The Vestry.

At the right (South) side of the Altar is a space reserved for the sacred vessels, books and vestments, called the Vestry (or Diakonnikon, since the Deacons are usually in charge of these items). In ancient times this was a separate room and here the faithful would bring all sorts of edible gifts (cheese, eggs, boiled rice or wheat, etc.) for the clergy.

The Bells.

A striking component of Orthodox worship is the ringing of bells. Every daily cycle of public divine services starts with the ringing of bells and no one who has witnessed the procession around the church at Holy Pascha can forget the almost continuous ringing of all the church bells. In Pre-Revolutionary Moscow, for example, travelers invariably commented on the stirring clamor of the more than 1600 bells of the city ringing simultaneously at the Pascha of Our Lord. Usually a separate structure, the Bell Tower, was constructed to contain the bells, but more often in modern times a belfry is erected over the entrance to the church building, within which the bells are placed.

The purpose of ringing the bells is to call the faithful to services, to inform those absent from divine services of the various important liturgical moments of the services, as well as calling the worshippers to concentrated attention at these same moments. It is also used to signal the arrival of the Archpastor at the church or monastery. There are four basic types of bell-ringing in the Russian Church: The Announcement (Blagovest — announcing); the Peal (Trezvon — three bells); Chain-ringing (Perezvon — across (or linked) bells); and the Toll (Perebor — broken (or interrupted).

The Announcement (Blagovest').

This is a slow rhythmic, unhurried striking of one bell, which is usually rung for the announcing of the beginning of services: Before the All-Night Vigil (also accompanied by the Trezvon); before each group of services of the daily cycle (9th Hour — Vespers — Compline; Nocturns — Matins — 1st Hour; 3rd Hour — 6th Hour — Liturgy or Typical Psalms); and before Great Compline). The Announcement is also employed at other important moments of the services. For example, there are Twelve strikes for the twelve parts of the Creed and also before “It is truly meet...” of the Divine Liturgy; before the Molieben (if there be) following the Liturgy.

During Great Lent on weekdays, the Announcement Bell is rung at the 3rd, 6th, and 9th Hours, as well as at Great Compline — three strikes for the 3rd Hour, six for the 6th Hour, nine for the 9th Hour, and twelve for Great Compline. During Passion Week, the Announcement Bell is rung at the beginning of each Passion Gospel (Holy Friday Matins), according to the number of the Gospel — one strike for the first, two for the second, etc. (At the conclusion of the reading of the Passion Gospels, the Trezvon is rung.) At the Royal Hours of Holy Friday, the Bell is rung — three strikes for the 3rd Hour, six for the 6th and nine for the 9th.

Before the Divine Liturgy, the Announcement Bell is rung until the Hours begin (usually accompanied by twelve recitations of Psalm 51 — for twelve strikes of the Bell — or the recitation of Psalm 119), usually about one-half hour before the Liturgy.

The Peal (Trezvon).

This is the ringing of bells in three modes, three times repeating a musical measure with a definite harmony of many selected bells. The Peal is used at the beginning of major services: Combined with the Announcement, the Peal is rung at the beginning of the All-Night Vigil, at Matins, before the Six Psalms, the Gospel, and at the end of the Vigil. At the Liturgy the Peal is rung after the 6th Hour and before the actual start of the Liturgy and after the conclusion of the Liturgy. If there be a Molieben on the church or monastery Feast Day, the Peal is rung before and after it. It is also rung at the end of the reading of the Twelve Passion Gospels of Holy Friday Matins, as well as after the Gospel reading during the Liturgy of the first day of Holy Pascha.

Chain-Ringing (Perezvon).

This is a successive ringing of all the bells from the largest (lowest pitch) to the smallest (highest pitch), with the striking of each bell a number of times before the next bell is struck, and repeating this method several times. It is used before the Blessing of Waters, before the carrying-out of the Holy Cross on the Feast of the Exaltation of the Holy Cross (Sept. 14) and the Third Sunday of Great Lent, as well as at the Hours before the Consecration of a Bishop. It is also rung, together with a short ringing of the Peal at the immersing of the Holy Cross during the Great Blessing of Waters and after the carrying-out of the Holy Cross to the center of the church.

This mode of ringing is also used during the Vespers of Holy Friday when the Plaschanitsa is taken from the Altar to the center of the church, and also at the Great Doxology of the Matins of Holy Saturday when the Plaschanitsa is carried out around the church. (When the procession re-enters the church, the Peal follows.) Chain-Ringing is also used at the burial of Priests and Bishops.

The Toll (Perebor).

This is the slow tolling of each bell, beginning with the largest to the smallest and ending with a striking of all the bells at once. It is used at the carrying-out of the deceased from the church for burial and is known as the funeral toll. There is no Peal after the Toll.

At the Hierarchical Liturgy, the Announcement is rung at the appointed time; then the Peal is rung at the arrival of the Bishop. The Announcement then continues to ring up to the time of the vesting of the Bishop. The Peal is rung again at the 6th Hour.