Procession

A procession (French procession via Middle English, derived from Latin, processio, from procedere, to go forth, advance, proceed) is an organized body of people walking in a formal or ceremonial manner.Presently a faint sound of music was heard and the Imperial Concubine's procession at last came in sight.First came several pairs of eunuchs carrying embroidered banners.Then several more pairs with ceremonial pheasant-feather fans.Then eunuchs swinging gold-inlaid censers in which special 'palace incense' was burning.Next came a great gold-coloured 'seven phoenix' umbrella of state, hanging from its curve-topped shaft life a great drooping bell-flower. In its shadow was borne the Imperial Concubine's travelling wardrobe: her head-dress, robe, sash and shoes. Eunuch gentlemen-in-waiting followed carrying her rosary, her embroidered handkerchief, her spittoon, her fly-whisk, and various other items.Last of all, when this army of attendants had gone by, a great gold-topped palanquin with phoenixes embroidered on its yellow curtains slowly advanced on the shoulders of eight eunuch bearers.1234567891011121314151234567891011 A procession (French procession via Middle English, derived from Latin, processio, from procedere, to go forth, advance, proceed) is an organized body of people walking in a formal or ceremonial manner. Processions have in all peoples and at all times been a natural form of public celebration, as forming an orderly and impressive ceremony. Religious and triumphal processions are abundantly illustrated by ancient monuments, e.g. the religious processions of Egypt, those illustrated by the rock-carvings of Boghaz-Keui, the many representations of processions in Greek art, culminating in the great Panathenaic procession of the Parthenon Frieze, and Roman triumphal reliefs, such as those of the arch of Titus. Processions played a prominent part in the great festivals of Greece, where they were always religious in character. The games were either opened or accompanied by more or less elaborate processions and sacrifices, while processions from the earliest times formed part of the worship of the old nature gods, as those connected with the cult of Dionysus and the Phallic processions, and later formed an essential part of the celebration of the great religious festivals (e.g. the processions of the Thesmophoria, and that of the Great Dionysia), and of the mysteries (e.g. the great procession from Athens to Eleusis, in connection with the Eleusinia). Of the Roman processions, the most prominent was that of the Triumph, which had its origin in the return of the victorious army headed by the general, who proceeded in great pomp from the Campus to the Capitol to offer sacrifice, accompanied by the army, captives, spoils, the chief magistrate, priests bearing the images of the gods, amidst strewing of flowers, burning of incense and the like (Ovid, Trist. iv. 2, 3 and 6). Connected with the triumph was the pompa circensis, or solemn procession that preceded the games in the circus. It first came into use at the Ludi Romani, when the games were preceded by a great procession from the Capitol to the Circus. The praetor or consul who appeared in the ponipa circensis wore the robes of a triumphing general (see Mommsen, Staatsrec/zt I. 397 for the connection of the triumph with the ludi). Thus, when it became customary for the consul to celebrate games at the opening of the consular year, he came, under the empire, to appear in triumphal robes in the processus consularis, or procession of the consul to the Capitol to sacrifice to Jupiter. After the ascendency of Christianity in the Roman Empire, the consular processions in Constantinople retained their religious character, now proceeding to Hagia Sophia, where prayers and offerings were made; but in Rome, where Christianity was not so widely spread among the upper classes, at first the tendency was to convert the procession into a purely civil function, omitting the pagan rites and prayers, without substituting Christian ones Only after Theodosius did the processions become a religious event, replete with icons, crosses, and banners. There were other local processions connected with the primitive worship of the country people, which remained unchanged, but they were eventually overshadowed by the popular piety of the Church. Such were those of the Ambarvalia, Robigalia, which were essentially rustic festivals, lustrations of the fields, consisting in a procession round the spot to be purified, leading the sacrificial victims with prayers, hymns, and ceremonies to protect the young crops from evil influence. Tertullian (2nd century) uses processio and procedere in the sense of to go out, appear in public, and, as applied to a church function, processio was first used in the same way as collecta, i.e. for the assembly of the people in a church. In this sense it appears to be used by Pope Leo I, while in the version by Dionysius Exiguus of the 17th canon of the Council of Laodicea (about 363–364) Ancient Greek: σονάξεσι, is translated by processionibus. For the processions that formed part of the ritual of the Eucharist, those of the introit, the gospel and the oblation, the earliest records date from the 6th century and even later, but they evidently were established at a much earlier date. As to public processions, these seem to have come into rapid vogue after the recognition of Christianity as the religion of the empire. Those at Jerusalem would seem to have been long established when described by the author of the Peregrinatio Sylviae towards the end of the 4th century. Very early were the processions accompanied by hymns and prayers, known as litaniae, rogationes or supplicationes. It is to such a procession that reference appears to be made in a letter of St Basil, which would thus be the first recorded mention of a public Christian procession. The first mention for the Western Church occurs in St Ambrose. In both these cases the litanies are stated to have been long in use. There is also mention of a procession accompanied by hymns, organized at Constantinople by St John Chrysostom (c. 390-400) in opposition to a procession of Arians, in Sozomen. In times of calamity litanies were held, in which the people walked in robes of penitence, fasting, barefooted, and, in later times, frequently dressed in black (litaniae nigrae). The cross was carried at the head of the procession and often the gospel and the relics of the saint were carried. Gregory of Tours gives numerous instances of such litanies in time of calamity; thus he describes a procession of the clergy and people round the city, in which relics of St Remigius were carried and litanies chanted in order to avert the plague. So, too, Gregory the Great writes to the Sicilian bishops to hold processions to prevent a threatened invasion of Sicily. A famous instance of these penitential litanies is the litania septiformis ordered by Gregory the Great in the year 590, when Rome had been inundated and pestilence had followed. In this litany seven processions, of clergy, laymen, monks, nuns, matrons, the poor, and children respectively, starting from seven different churches, proceeding to hear mass at St. Maria Maggiore. This litany has often been confused with the litania major, introduced at Rome in 598 (vide supra), but is quite distinct from it. Funeral processions, accompanied with singing and the carrying of lighted tapers, were very early customary (see ceremonial use of lights), and akin to these, also very early, were the processions connected with the translation of the relics of martyrs from their original burying place to the church where they were to be enshrined. From the time of the emperor Constantine I these processions were of great magnificence.