Welcome, Newcomers
Follow the tour
Six stations through the Coptic Orthodox Church
The same six stops the guides walk. Collect a stamp at each one.
Station 1
Origins of the Coptic Orthodox Church
Where the word "Coptic" comes from, the calendar the Church still keeps, and the language it prayed in for a thousand years.
Two words: Coptic, and Orthodox
The Coptic Church was established in the name of the Lord Jesus Christ by St. Mark the Evangelist, in the city of Alexandria, around 43 A.D.
Coptic comes through Greek. The Greek word for Egypt was Aigyptos; when the Arabs reached Egypt in the seventh century they shortened it to qibt. Because the Egyptians they found there were Christians, the same word came to carry both meanings at once — Egyptian, and Christian.
Orthodoxy means keeping the original faith. The Creed settled at Nicaea in 325 A.D. has been attacked repeatedly in the centuries since, and the Coptic Church has defended it each time. At Nicaea itself the defence of Christ’s divinity was led by St. Athanasius, later the 20th Pope of Alexandria, who is called the Father of Orthodoxy and the Apostolic for it.
The Orthodox Creed, as printed in the Agpeya
We believe in one God, God the Father, the Pantocrator, who created heaven and earth, and all things, seen and unseen.
We believe in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages. Light of Light, true God of true God, begotten, not created, of one essence with the Father, by whom all things were made; who, for us men and for our salvation, came down from heaven, and was incarnate of the Holy Spirit and of the Virgin Mary, and became man.
And He was crucified for us under Pontius Pilate, suffered and was buried. And on the third day He rose from the dead, according to the scriptures, ascended into the heavens and sat at the right hand of His Father; and He is coming again in His glory to judge the living and the dead, whose kingdom shall have no end.
Yes, we believe in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father; who, with the Father and the Son, is worshipped and glorified; who spoke by the prophets.
And in one holy, catholic and apostolic Church. We confess one baptism for the remission of sins. We look for the resurrection of the dead, and the life of the age to come. Amen.
The Coptic language
The first Christians in Egypt prayed in Coptic — not a borrowed language but their own, the ancient Egyptian of the pharaohs carried forward and written in Greek letters, with seven extra letters kept from Demotic for the sounds Greek had no use for. It remained the Church’s main language until the eleventh century, and it is still what the hymns are sung in.
Here is one of them.
Pa-shois Esos Pikhrestos, fe-etaf-tonf evol-khenni-ethmo-oot, khen pi-eho-oo emah-shomt, ek-e-too-nosten khen tek-gom.
O my Lord Jesus Christ, who rose from the dead, on the third day, You shall raise us with Your power.
Ni-She-robim nem ni-Seraphim, ni-angelos nem ni-arshi-angelos, ni-sete-rateia nem ni-e-exso-seia, ni-eth-ronos ni-met chois ni-gom.
The Cherubim and the Seraphim, the angels and the archangels, the principalities and the authorities, the thrones and the powers.
Evosh evol evgo emmos, je ekowab owoh ekowab, ekowab epshois en-ni-e-on, ekhristos anisti ek-nekron.
Proclaim saying, "Holy, holy, holy, O Lord of the ages, Christ is risen from the dead."
Write your own name in the same letters:
Letter for letter, by sound. This spells your name in the Coptic alphabet — it does not translate it, and it is not necessarily how the Church writes the name of a saint you may share it with.
The Coptic calendar
The Alexandrian calendar is the oldest calendar in history, and it was set by the stars. The Egyptians watched for the star they called Sothis — Sirius — to reappear at dawn, and fixed the year by it.
Its count of years begins in 284 A.D. and is called Anno Martyrum, the Year of the Martyrs. That date is the start of the reign of the Emperor Diocletian, who is remembered for persecuting Christians more savagely than any emperor before him. Choosing it was deliberate. The Church dates itself from the worst thing that was ever done to it, because what the years count from is the point at which dying stopped being a reason to stop believing.
The month names are the ancient Egyptian ones, each named for a god held to govern that stretch of the farming year, and the year divides into three seasons of the Nile with one short month left over:
- Tute
- Baba
- Hatur
- Kiahk
The river rises and covers the fields. The year begins here, in September, with the water.
Relics
A relic is a fragment associated with a saint, kept by the Church because the saint is a role model and not a memory. On the saint’s feast day the relics are brought out during the service and carried in procession while the melody belonging to that saint is sung.
Station 2
Icons & Architecture
Why the faces in an icon do not look like photographs, and what the wooden screen across the front of the church is for.
What an icon is
Icon is simply the Greek word for image. The first images of Christ were made during His lifetime, by people who had seen Him and followed Him; the Evangelist Luke is held to have been among the first to paint and to sculpt Him, and is credited by tradition with images of the bleeding woman who was healed by touching Him.
An icon holds past, present and future at once — the way God sees them — which is why nothing in one is set at a particular hour of a particular day.
Three images tradition says were not painted
The Veil of St. VeronicaOn the road to the cross
A cloth pressed to the face of Christ as He carried the cross, which kept the impression of it.
Why the faces do not look like photographs
Orthodox icons are not attempts at likeness, and the flatness is not a want of skill. During the Italian Renaissance painters were praised for rendering the human body convincingly — its weight, its muscle, its light. An icon refuses that on purpose. The subject is the transfigured body, not the physical one, and a painter who draws the eye to the physique has painted the wrong thing.
Everyone perceives God differently, so an icon is drawn simply and leaves room. Less is more here: an icon is a diagram, not a portrait, and it is not claiming to show what Jesus or the saints looked like.
The nave, and the barrier across it
The nave is where the congregation stands and sits to pray. The word is the word for a ship — everyone in it is on a journey to the Father, together, in the same vessel.
Between the nave and the sanctuary there is usually a wooden barrier, and the icons set into it are what bridge the gap: St. Mary as mother to Jesus, Jesus as the doorway to the Father, St. John the Baptist as the last of the prophets, saying make a path in the wilderness and get ready for the Lord. The barrier separates, and the icons on it are how you come to know the One on the other side.
Reading one icon: St. Mark
St. Mark is this church’s founder, and his icon is the one worth learning to read. He was young and always close to the Lord — one of the seventy rather than the Twelve, but near enough that he was at the wedding at Cana, and near enough that he is the man carrying the jar of water whom two disciples were sent to follow when they went to prepare the Passover. The room they prepared was in his own house (Mark 14:13–14; Luke 22:11).
Four things in the picture, and what each is doing there:
The loose sandal strapAlexandria, on arrival
His sandal strap broke as he came into the city. The cobbler mending it, Anianos, drove the awl through his own hand and cried out O One God — St. Mark healed the hand, and Anianos was converted, and then his household, and then a great many more. The Church in Egypt starts with a broken strap.
Station 3
Ranks in the Church, and What They Wear
Every garment worn at the altar means something. Here is what each one is and who wears it.
Who wears what
Nothing worn at the altar is decoration. Every garment is a statement about the person wearing it, and a priest and a deacon are dressed differently because they are doing different things.
- The Tunic — Tonia
- The Presbyterial or Episcopal Stole — Sadra
- The Sleeves — Epimanikia
- The Girdle — Al Mintaqa
- The Cope — Bornos
- The Taylassan
The garments, one at a time
The TunicTonia
The white robe. White for the purity asked of anyone serving God — a colour the Bible returns to again and again for the same reason.
It is long, from the neck to the ankles, and the length is the meaning: God’s grace covering over the sins of the one who is serving.
Station 4
Cymbals, Triangle & the Midnight Praises
The two instruments the Coptic Church plays, how they are held, and the all-night service they belong to.
Two instruments, and no others
The Coptic Church plays percussion and nothing else: small hand cymbals — daff in Arabic — and a metal triangle. A deacon plays them, with the ma’lm, the cantor who leads the singing.
They are not accompaniment in the ordinary sense. They keep the congregation together, mark where a hymn turns, and tell several hundred people when to come in — which is most of what an instrument is for in a church with no organ and no choir stalls.
Both are scriptural. Hand cymbals appear in the Old Testament and the New — Psalm 150, and 1 Corinthians 13:1 — and the triangle is in the Book of Samuel.
What the cymbals are, and how they are played
A pair of slightly concave metal disks, five to seven inches across, with a cupped centre about an inch and a quarter deep. A hole through the middle takes a string, held in place by a pin, and the pin is the handle.
The slideDiagonal
The disks are drawn diagonally across each other rather than struck together. It is the deeper of the two sounds.
At the festival, the youth musicians play these here. Ask them to show you the difference between the two strokes.
Tasbeha — the midnight praises
Tasbeha is the praise the Church keeps at night, and part of it is sung with the cymbals and the triangle. It is the service that runs from late evening towards morning, and it is where most Copts learn the hymns they know by heart.
Station 5
The Ney, and the Oldest Music in Egypt
A reed flute that has been played without a break for something like five thousand years.
The ney
The ney is an end-blown flute — a length of reed with six holes in front and one behind, and no mouthpiece at all. It is central to Persian, Turkish, Jewish and Arabic music, and in several of those traditions it is the only wind instrument used.
It has been played continuously for something between four and a half and five thousand years, back to ancient Egypt, which makes it one of the oldest instruments still in use anywhere in the world. The musicians painted on the walls of Egyptian tombs are playing an instrument a player today would recognise.
Because there is no mouthpiece, the sound is made entirely by the player’s lips against the rim of the reed. That is why it takes years to get a note out of one, and why it sounds like breath.
And the oud
The ney’s usual companion: a short-necked lute with a bent-back pegbox and no frets, which is what gives it the sliding tones that a guitar cannot make.
Station 6
The Liturgy, the Sacraments & What Is on the Altar
What each object on the altar is for, the seven sacraments, and why the whole service is told as a wedding.
What is on the altar
The CenserAnd the incense in it
Three chains, for the Holy Trinity. The censer with its coal is St. Mary’s womb, carrying Jesus; the priest raising it is prayer going up to heaven; and the bells on it are there to keep the people praying awake to what they are doing.
Incense runs through both Testaments — the angel appearing to Zechariah in the temple as he offered it; frankincense among the first gifts brought to the infant Christ; and in Revelation, John seeing an angel burning incense in a golden censer (Rev 8:3–4).
- The upper dome heaven
- The lower dome the womb of St. Mary
- The coal Christ’s humanity
- The fire Christ’s divinity
The seven sacraments
A sacrament is an invisible grace received through a visible rite — a sign or a substance, administered by a priest. There are seven, and each has its own.
BaptismWater
Instituted by Christ’s own baptism in the Jordan, by what He said to Nicodemus (John 3), and by what He commanded the Apostles (Matthew 28:19).
The liturgy, told as a wedding
This is how the shape of the service is taught: not as a list of parts but as a courtship, in order, each stage following from the one before it.
Step 1 of 5
The Groom’s invitation
Vespers, Matins and the midnight praises
The Groom knocks, to say that the proposal is coming. The bride — the Church — cannot sleep, and stays up praising Him all night.
Arise, O you children of the night, let us praise the Lord of Hosts, that He may grant us the salvation of our souls.
Which is why the liturgy is not called a ritual but a battle of the morning: something to be prepared for and taken part in, not attended. Servants and parents are asked to help children taste and experience Christ here — not simply to bring them.
Where these photographs come from
None of the photographs on this page is of this church. They are from Wikimedia Commons, and every one is public domain, CC0, CC BY or CC BY‑SA.
- The Ark on a Coptic altar — That Coptic Guy · CC BY-SA 4.0
- A bishop in the em’ma — Andre Forget - Andrew Scheer · CC0
- A censer, alight — Fadyashrafmahfouz · CC0
- Leaves from a Coptic manuscript — Unknown · CC0
- A Coptic tunic, late antiquity — Coptic Byzantine · Public domain
- Deacons in the white tunic — Andre Forget - Andrew Scheer · CC0
- Musicians in the tomb of Nakht — Maler der Grabkammer des Nacht · Public domain
- Finger cymbals, and how a pair is held — Gudzwabofer · CC BY-SA 4.0
- Coptic icon of the Archangel Michael — Unknown · Public domain
- A Coptic iconostasis — That Coptic Guy · CC BY-SA 4.0
- A Coptic liturgical codex — Unknown · CC0
- A ney — Zimbricchio · CC BY-SA 4.0
- A ney player — Michael Coghlan from Adelaide, Australia · CC BY-SA 2.0
- An oud, from Cairo — Frank Kovalchek from Anchorage, Alaska, USA · CC BY 2.0
- The Pharos of Alexandria, engraved 1572 — Philip Galle · Public domain
- Sagat and tar, engraved 1836 — Edward William Lane (1801–1876), via TIMEA; derivative work by Clusternote · Public domain
- The Shroud of Turin, in negative — Unknown · Public domain
- Orion and Sothis in their barks — Original — unknown (ancient egyptians), drawing — Lefébure? · Public domain
- Icon of St. Athanasius — Unknown · Public domain
- St. Mark, from The Four Evangelists — Heinrich Aldegrever / Georg Pencz · CC0
- St. Mark and his lion, Grandes Heures — Jean Bourdichon · Public domain
- A triangle — Unknown · CC0
- Coptic tunic embroidery, 5th–6th century — Giorgi1975 · CC BY-SA 4.0
- The Veil of Veronica, Zurbarán — Francisco de Zurbarán · Public domain
More about the church
- Who we areA Coptic Orthodox church in Wayland, Massachusetts, and the Church it belongs to.
- Our beliefWhat the Coptic Orthodox Church confesses, and where that confession comes from.
- Our patron saintsSt. Philopater Mercurius and St. Mina, whose names this church carries.
- Future plansWhat the church is building, and where the work stands.
