The cross, X, in the Greek Church, represents the initial of Χριστὸς, the Messiah, the symbolic affixing of which (sealing) before and after baptism indicates that the name of Christ is imposed on the believer, who takes his new or Christian name at baptism. This mark on the forehead refers to Revelation vii. 3., xiv. 1., xxii. 4. The longer catechism of that church, in answer to the question, "What force has the sign of the cross, used on this and other occasions?" says, "What the name of Jesus Christ crucified is, when pronounced with faith by the motion of the lips, the very same is also the sign of the cross, when made with faith by the motion of the hand, or represented in any other way." The authority quoted is Cyril of Jerusalem (Cat. Lect. xiii. 36.).

In the Western Church the cross, , represented the σταυρὸς whereon Christ suffered.

Both these crosses are now found in the Greek Church; and the Latin form, , has at least been used therein nine centuries, for in Goar's Rituale Græcorum may be seen (pp. 114, 115. 126.) the icons of Saints Methodius, Germanus, and Cyrillus, whose vestments are embellished with Latin crosses. The Latin cross is marked on the sacramental bread of the Greek communion,—which bread is also impressed with an abbreviation of the words on Constantine's labarum: "Jesus Christ overcometh." (Eusebius's Life of Constantine, lib. i. c. 25.: compare with Goar's Rituale Græcorum, p. 117.)

The Latin cross, , is rarely found on the sepulchres in the catacombs at Rome,—the most ancient Christian memorials; but, instead of it, a combination of the letters ΧΡ prevails, as the monogram for "Christ." Aringhi, in his Roma Subterranea (Romæ, 1651) says:

"Illud autem fatendum nobis est, nullatenus ante felicissima Constantini Magni ad fidem traducti tempora crucem publicæ populorum venerationi expositam fuisse."—Vol. ii. lib. vi. c. xiv. p. 546.

The following statement from Humphrey's Montfaucon (vol. x. part ii. book iii. cap. 1. p. 158.) is very clear as to the form of the cross:

"The cross, made with beams put together, had the shape of the Samaritan tau, says St. Jerome, whose words are these: 'In the oldest Hebrew letters, which the Samaritans now make use of, the last, which is tau, had the form of a cross.' This tau, like a cross, was like the Τ of the Greeks, according to Paulinus, who says that the shape of the cross is expressed by the Greek letter tau, which stands for three hundred. The cross of our Lord was something different from the letter tau; the beam that was fixed in the earth crossing that which was athwart it above, and made as it were a head by rising above it: such a cross we see in the medals of Constantine the Great, in this form, , and such is it found described in the most ancient Christian monuments; this is the form of the cross which St. Jerome means, when he compares it to birds flying, to a man swimming, and to a man praying to God, with his arms extended."

The Greek church has retained both forms: the Latin Church, in its ignorance of the Greek language, has lost the more important symbol. These forms were probably invented by Constantine, who used them on his helmet, as crests were afterwards used in the ages of chivalry.

T. J. Buckton.

Birmingham.

The difference between the manner in which the members of the Greek and those of the Latin Church used to sign themselves with the sign of the cross is this: both used the right hand, the thumb and first and second fingers open, and the third and fourth closed; both began at the forehead, and descended to the breast: but in crossing that vertical line by an horizontal one, from one shoulder to the other, the Greeks go from the right to the left, but the Latins from the left to the right. It is said, that in the Latin Church, up to the thirteenth century, the cross line was traced indifferently from either shoulder.

Whilst there is this difference between the Greek and Latin sign of the cross when made upon oneself, there is also a difference between the two when made upon others. The Latin Benediction is given with the thumb and the first two fingers open; the third and fourth fingers remaining closed. This arrangement of the the fingers is symbolical of the Trinity: the three open fingers signifying the three divine persons, and the two closed fingers being emblematic of the two natures of Christ.

The Greek benediction is given with the forefinger entirely open; the middle finger slightly bent, the thumb crossed upon the third finger, and the little finger bent.

In the present day, however, in the Latin Church, a person making on himself the sign of the cross, employs the right hand entirely open, instead of three fingers only. And as it has been thought desirable to make a distinction between the benediction given by a bishop and a priest, bishops reserved to themselves the right of blessing with three fingers; and priests give the benediction with the hand entirely open.

J. C. B. will find this subject fully treated in Didron's Christian Iconography, Bohn's edition, pp. 405. 412.; and an illustration of the Latin benediction at p. 205., and the Greek benediction at p. 176.

Ceyrep.

Notes and Queries, Number 184, May 7, 1853 A Medium of Inter-communication for Literary Men, Artists, Antiquaries, Genealogists, etc.