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What episode of a very potter musical says did your turban just sneeze?
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Who said the number 7 was lucky?
some guy wearing a turban
What year was the trombone made?
The Trombone was invented around the 1500's. The oldest one still here was made in 1551 in Nuremberg.
What kinds of clothes did the Cherokee tribe wear?
Animal FursAnswer:Cherokee men wore a sort of leather diaper with leggings in the summer, while the women wore dresses made from deerskin or a cloth made from animal hair. In later times the men wore a wrapped turban on their head, and adopted the ribbon shirt. Cherokee men wore chaps and breech cloths in the summer, usually along with a leather shirt, while the women wore dresses made from deerskin or a cloth made from animal hair.In winter time, they would wear animal furs.In later times, those in the Western tribe adopted the ribbon shirt.
What was the romance of the three kingdoms?
Overview Myths from the Three Kingdoms era existed as oral traditions before any written compilations. In these popular stories, the characters typically took on exaggerated characteristics, often becoming immortals or supernatural beings with magical powers. With their focus on the history of Han Chinese, the stories grew in popularity during the reign of the foreign Mongol emperors of the Yuan Dynasty. During the succeeding Ming Dynasty, an interest in plays and novels resulted in further expansions and retelling of the stories. The earliest attempt to combine these stories into a written work was Sanguozhi Pinghua (三國誌評話，三国志评话; Sānguózhì Pínghuà ), literally "Story of Sanguozhi", published sometime between 1321 and 1323. This version combined themes of legend, magic, and morality to appeal to the peasant class. Elements of reincarnation and karma were woven into this version of the story. The Romance of the Three Kingdomsis traditionally attributed to Luo Guanzhong, who lived sometime between 1315 and 1400 (late Yuan to early Ming period). Some scholars argue for an origin from around the second half of the fifteenth century (mid-Ming) based on characteristics of the text. This theory is extensively developed in Andrew Plaks' Four Masterworks of the Ming Novel.[3] It was written in partly vernacular and partly Classical Chinese and was considered the standard text for 300 years. The author made use of available historical records, including the Records of the Three Kingdoms compiled by Chen Shou, which covered events from the Yellow Turban Rebellion in 184 up to the unification of the three kingdoms under the Jin Dynasty in AD 280. The novel also includes material from Tang Dynasty poetic works, Yuan Dynasty operas and his own personal interpretation of elements such as virtue and legitimacy. The author combined this historical knowledge with a gift for storytelling to create a rich tapestry of personalities, and initially published it in 24 volumes. It was copied by hand until first printed in 1522[4] as Sanguozhi tongsu yanyi[5] In the 1660s, during Kangxi's reign in the Qing Dynasty, Mao Lun (毛綸; 毛纶)[2] and his son Mao Zonggang (毛宗崗; 毛宗岗) significantly edited the text, fitting it into 120 chapters, and abbreviating the title to Sanguozhi yanyi[5]. The text was reduced from 900,000 to 750,000 characters; significant editing was done for narrative flow; use of third party poems was reduced and shifted from conventional verse to finer pieces; and most passages praising Cao Cao's advisers and commanders were removed.[6] Scholars have long debated whether Mao's viewpoint was anti-Qing (identifying Southern Ming remnants with Shu-Han) or pro-Qing.[7] The previous version was almost completely supplanted by Mao's edition, which is considered to be the superior literary work.[8] This novel reflects the Confucian values that were prominent at the time it was written. According to Confucian moral standards, loyalty to one's family, friends, and superiors are important measures for distinguishing good and bad people. In the novel, characters who were not loyal to the collapsing Han Dynasty are portrayed as bad people; on the contrary, modern mainstream ideology in Communist China would say that the deeply suffering masses were trying to overthrow the ruling feudal lords. One of the greatest achievements of Romance of the Three Kingdoms is the extreme complexity of its stories and characters. The novel contains numerous secondary stories. As such, the following only serves as a summary of the central plot. Three Heroes of Three Kingdoms, silk painting by Sekkan Sakurai (1715-1790), depicting Liu Bei, Guan Yu and Zhang Fei. This painting is usually hung in the offices of businessmen to show that they are trustworthy, just as these brothers were to each other.The story begins in the final years of the Han Dynasty when incompetent eunuchs deceived the emperor and banished good officials. The government had become extremely corrupt on all levels, leading to widespread deterioration of the empire. During the reign of the penultimate Han emperor, Emperor Ling, the Yellow Turban Rebellion broke out under the leadership of Zhang Jiao, who allegedly practiced Taoist wizardry. Zhang Jiao pretended to be a traveling healer curing people of sickness while secretly inciting them to revolt. In this time of turmoil, many of the major characters in the story are introduced; Liu Bei, Guan Yu, Zhang Fei, Cao Cao, Sun Jian, etc. The rebellion was barely suppressed by imperial troops under the command of He Jin, Emperor Ling's brother-in-law and the Supreme Commander of the armies of the Central Government. Fearing his growing power, the eunuchs under Zhang Rang lured He Jin alone into the palace following Emperor Ling's death and murder that was orchestrated by his rivals. His stunned guards, led by Yuan Shao, responded by charging into the palace, which turned into an indiscriminate slaughter. In the ensuing confusion, the child Emperor Shao and the Prince of Chenliu (later Emperor Xian) disappeared from the palace. Soon, the Emperor and the Prince were discovered by soldiers belonging to the warlord Dong Zhuo from Western Liang, who proceeded to seize control of the capital under the pretext of protecting the emperor. Dǒng later had Emperor Shao deposed and replaced with the Prince of Chenliu, who became Emperor Xian. Under Dong Zhuo's violent rule, the people suffered greatly. There were assassination attempts on him by both the court physician Wu Fu and Cao Cao but both attempts failed. Cao Cao managed to escape and issued an edict in the emperor's name to all governors, calling them to remove Dong Zhuo from power. Under general Yuan Shao, 18 governors and nobles joined forces in a campaign against Dong Zhuo, but undermined by poor leadership and conflict of interest, they only managed to drive him from the capital Luoyang to Chang'an. However, Dong Zhuo was later betrayed and murdered by his own foster son Lü Bu, from a dispute over the beautiful Diaochan, in a scheme orchestrated by minister Wang Yun. In the meantime, however, the empire was already disintegrating into civil war. Sun Jian, governor of Changsha, found the Imperial Seal at the bottom of a well in the ruins of Luoyang but secretly kept it for his own purposes, further weakening royal authority. Without a strong central government, warlords began to rise up and fight each other for land and power. In the north, Yuan Shao and Gongsun Zan were at war, and in the south, Sun Jian and Liu Biao. Many others, even those without title or land, such as Cao Cao and Liu Bei, were also starting to build up power. Cao Cao took Emperor Xian from Dong Zhuo's former subordinates Li Jue and Guo Si and established the new court in Xuchang. Even more powerful now with the emperor in his control, Cao Cao quickly subdued his rivals such as Lü Bu, Yuan Shu and Zhang Xiu, culminating in his greatest military victory, over Yuan Shao in the famous Battle of Guandu despite being outnumbered 10-to-1. Cao Cao pursued the defeated Yuan clan and finally united northern China, which later served as the foundation for the Kingdom of Wei. Meanwhile, an ambush had violently concluded Sun Jian's life in a war with Liu Biao, fulfilling his own rash oath to heaven. His eldest son Sun Ce then delivered the Imperial Seal as tribute to rising royal pretender Yuan Shu of Huainan, in exchange for much needed reinforcements. Now, like the proverbial tiger that has been given claws, he soon secured himself a state in the rich riverlands of Jiangdong, on which the Kingdom of Wu would eventually be founded. Tragically, Sun Ce also died at the height of his career from illness under stress of his terrifying encounter with the ghost of Yu Ji, a venerable magician whom he had falsely accused and executed in jealousy. However, his successor and younger brother Sun Quan, led by skilled advisors Zhou Yu and Zhang Zhao, proved to be a masterful and charismatic ruler, inspiring hidden talents from across the land such as Lu Su to join his service, while raising a strong military which would truly receive a trial by fire in Cao Cao's great southern campaign. Liu Bei, along with his sworn brothers Guan Yu and Zhang Fei had sworn allegiance to the Han Dynasty (in the famous Oath of the Peach Garden) and pledged to do their best to serve the emperor and the common people. However, their goals and ambitions had not been realized until the later part of the novel. Liu Bei, ever since he had successfully quelled the Yellow Turban Rebellion, was not recognized for his efforts and was made only the magistrate of a small county. Later, Liu Bei joined Gongsun Zan and participated in the war against Dong Zhuo. Cao Cao invaded Xuzhou as a revenge against Tao Qian, the governor of Xuzhou who unknowingly allowed his subordinate to kill Cao Cao's father. Liu Bei led his troops from Pingyuan to help Tao Qian and Tao passed on his post as Governor of Xuzhou to Liu Bei before he died. At that same time, Lu Bu was at war with Cao Cao as he also longed to dominate China ever since he had killed Dong Zhuo. Lu Bu was defeated by Cao Cao and he sought refuge under Liu Bei. Later, Lu Bu repaid Liu Bei's kindness with evil and seized control of Xuzhou. Liu Bei was forced to join forces with Cao Cao and they defeated Lu Bu. Lu Bu was executed and Liu Bei became officially recognized by Emperor Xian as the Emperor's Uncle. Liu Bei plotted with some officials to kill Cao Cao as Cao Cao wielded far too much power and had the intention of usurping the throne. Liu Bei failed to kill Cao Cao as the plot was exposed. He seized control of Xuzhou but lost to Cao Cao when Cao Cao led his troops to conquer Xuzhou. Liu Bei got control of Runan with help from some former Yellow Turban rebels but was defeated once again by Cao Cao in battle. Liu Bei had no choice but to move to Jingzhou to seek Liu Biao's protection. Liu Biao treated Liu Bei with respect and put him in charge of Xinye. At Xinye, Liu Bei recruited the talented military strategist Zhuge Liang personally and slowly built up his forces. Cao Cao, who declared himself the Prime Minister, led his troops to attack southern China after uniting the north. At Xinye, he was defeated twice by Liu Bei's forces but Liu Bei lost Xinye and had to move to Jingzhou. Unfortunately, Liu Biao had died by then and left Jingzhou split between his two sons Liu Qi and Liu Cong. Liu Bei led the civilians of Xinye to Xiangyang, where Liu Cong ruled but Liu Bei was denied entry. Liu Cong later surrendered to Cao Cao, and Liu Bei had no choice but to move to Jiangxia where Liu Qi ruled. On the way, Liu Bei and the civilians were pursued by Cao Cao's troops and several innocent civilians were killed. Liu Bei and his men managed to reach Jiangxia where he established a strong foothold against Cao Cao's invasion. To resist Cao Cao's invasion, Liu Bei sent Zhuge Liang to persuade Sun Quan in Jiangdong to form an alliance. Zhuge Liang managed to persuade Sun Quan to form an alliance with Liu Bei against Cao Cao and stayed in Jiangdong as a temporary advisor. Sun Quan placed Zhou Yu in command of the forces of Jiangdong (Eastern Wu) to defend against Cao Cao's invasion. Zhou Yu felt that the talented Zhuge Liang would become a future threat to Eastern Wu and tried several times to kill Zhuge Liang, but failed. In the end, he had no choice but to co-operate with Zhuge Liang for the time being as Cao Cao's armies were at the border. Cao Cao was defeated at the Battle of the Red Cliff, also called the battle of Chibi, by the combined forces of Liu Bei and Sun Quan and forced to flee back to Jingzhou. Traditional site of the Red CliffAfter the great battle at the Red Cliff, Eastern Wu and Liu Bei vied for control of Jingzhou. Zhou Yu led the troops of Eastern Wu to attack Jingzhou and gained a victory, but eventually Jingzhou ended up in Liu Bei's hands, as Zhuge Liang had advised Liu Bei to seize Jingzhou while Zhou Yu and Cao Cao's forces were at war. Zhou Yu was extremely unhappy and reported the matter to Sun Quan. Sun Quan dispatched Lu Su to Jingzhou to negotiate with Liu Bei for Jingzhou. Again and again, Liu Bei refused to hand over Jingzhou to Eastern Wu. Sun Quan had no choice but to use new strategies suggested by Zhou Yu to take Jingzhou. One of these was the Beauty Scheme, in which Sun Quan lured Liu Bei to Jiangdong (where he intended to hold Liu Bei hostage in exchange for Jingzhou) by pretending to betroth his younger sister, Lady Sun to Liu Bei. However, Zhuge Liang outwitted Zhou Yu, and Liu Bei returned to Jingzhou safely with his new wife. Zhou Yu tried and failed repeatedly to take Jingzhou. After being infuriated by Zhuge Liang twice, Zhou Yu eventually coughed out blood. The third time, he coughed out even more, and died unconscious. In the northwest, Ma Chao started a campaign against Cao Cao to avenge his father, Ma Teng, who was killed by Cao Cao. Ma Chao's forces were formidable as he had the support of Han Sui and troops from the Qiang minority. However, Cao Cao managed to defeat Ma Chao's forces by using cunning strategies to make Ma Chao and Han Sui turn against each other. Han Sui surrendered to Cao Cao and Ma Chao was left stranded. Ma Chao later sought refuge under Zhang Lu of Hanzhong, and eventually joined Liu Bei. After Zhou Yu's death, relations between Liu Bei and Sun Quan deteriorated, but not to the point of outright war. Following Zhuge Liang's advice, Liu Bei invaded and conquered Xichuan, where the incompetent noble Liu Zhang ruled. He also took Hanzhong, which had been in Cao Cao's control. Liu Bei proclaimed himself King of Hanzhong, while Cao Cao had himself promoted from Prime Minister to King of Wei; Sun Quan was known as the Duke of Wu. At this time, Liu Bei ruled a vast area of land from Jingzhou to Sichuan in the west. This would later serve as a strong foundation for the founding of the Kingdom of Shu. Meanwhile, Cao Cao and Sun Quan were also at war, with defeats and victories for both sides at the Battle of Ruxukou and Battle of Hefei. The situation among the three major powers almost reached a stalemate after this, until Cao Cao died due to a brain tumor. The following year, Cao Cao's son Cao Pi forced Emperor Xian to abdicate, ending the Han Dynasty which had lasted for centuries. Cao Pi proclaimed himself emperor and renamed his dynasty Cao Wei. In response to this, Liu Bei declared himself Emperor of Shu Han, to signify that he still carried on the bloodline of the Han royal family, but was based in the lands of Shu. Sun Quan, tired of Liu Bei's repeated refusals to hand over Jingzhou, made plans to retake it. He made peace with Cao Cao and was bestowed the title of Prince of Wu. Liu Bei left his sworn brother Guan Yu in charge of Jingzhou, and Guan led the Jingzhou troops to attack Cao Cao. Sun Quan took advantage of the situation and sent Lu Meng to seize Jingzhou. Lu Meng disguised his troops as merchants and finessed a quiet entry. As Guan Yu was besieging Cao Wei general Cao Ren, Lu Meng's forces attacked Guan Yu from the rear, and routed his army with ease. Guan Yu's general Liao Hua volunteered to ride his horse through the oncoming horde of Wu soldiers to Liu Feng's castle to request reinforcements. Liu Feng, fearing that he would be in danger with a smaller force of soldiers, refused, and this ultimately led to the fall of Guan Yu. In desperate retreat, Guan Yu's army scattered, and Guan was captured. Sun Quan had him beheaded after he refused to renounce his loyalty to Liu Bei. Liu Bei deeply grieved the death of Guan Yu and the loss of Jingzhou. He was already planning to avenge Guan Yu when he heard that his other sworn brother, Zhang Fei, had been murdered in his sleep by subordinates who then fled to Eastern Wu. Liu Bei was determined to avenge both brothers. Disregarding advice from Zhuge Liang, Zhao Yun, and others, Liu Bei led a formidable army of 750,000 to attack Eastern Wu. Sun Quan offered Liu Bei the return of the Jing province and of his sister (Liu's ex-wife Lady Sun). Liu Bei's advisers, including Zhuge Liang, urged him to accept these terms, but Liu persisted. After initial victories, a series of strategic mistakes due to the impetuosity of Liu Bei led to the cataclysmic defeat of Han troops in the Battle of Yiling. However, Lu Xun, the commander of Wu who spearheaded the war against Shu Han, refrained from pursuing Liu Bei's defeated troops. Famous generals from both Shu Han and Eastern Wu forces perished. Lu Xun's caution was vindicated when Cao Pi launched an invasion against Wu, thinking that Wu forces would still be abroad. The invasion was crushed by strong Wu resistance, coupled with a plague outbreak. An artist impression of Zhuge Liang holding his trademark feather fan.Meanwhile, in Baidicheng, sixty-two year old Liu Bei, ailing after three years of neglecting his health, died, leaving his young son Liu Shan in the care of Zhuge Liang. In a moving final conversation between Liu Bei and Zhuge Liang, Liu Bei asked Zhuge Liang to assume the imperial throne himself in place of Liu Shan, should Liu Shan prove to be inept. He refused to do so, and swore that he would remain faithful to the trust that Liu Bei had for him. This promise was to be a raison d'être for the rest of Zhuge Liang's life. Cao Pi, following Sima Yi's advice, induced several forces, including Sun Quan, turncoat Shu general Meng Da, Meng Huo of the Nanman, and the Qiang tribe, to attack Shu Han, in coordination with a Cao Wei army. Zhuge Liang successfully deployed the Shu Han troops and caused the five armies to retreat without shedding a single drop of blood. An envoy from Shu Han named Deng Zhi subsequently persuaded Sun Quan to renew its former alliance with Shu Han. In one of his final strokes of brilliance, Zhuge Liang personally led the Shu troops to subdue the southern barbarian king Meng Huo of the Nanman tribe. The barbarian troops were no match for the Shu troops and Zhuge Liang captured Meng Huo seven times by using cunning strategies. The first six times, Meng Huo complained that he had been captured by trickery, and had no chance to fight a real battle with the Shu troops. Zhuge Liang agreed to let him go every time, allowing him to come back again for another battle. The seventh time, Zhuge Liang wanted to release Meng Huo once again but this time Meng Huo refused. Meng Huo was ashamed of rebelling against Shu Han and was so deeply touched by Zhuge Liang's benevolence that he swore allegiance to Shu Han forever. At this time, Cao Pi also died of illness and was succeeded by Cao Rui. Ma Chao died of illness as well at age 46. In Jiangdong, Sun Quan declared himself Emperor of Eastern Wu. Zhuge Liang then turned his eyes northwards, and planned to attack Wei to restore the Han Dynasty as he had promised Liu Bei at the latter's deathbed. However, his days were numbered and Shu was far too weak to overcome the material superiority of Wei. His last significant victory against Wei was probably the defection of Jiang Wei, a young general whose brilliance paralleled his own. Zhuge Liang all along had a chronic illness, which was compounded when he refused to rest even into the early hours of the morning, so that he would be able to complete his analysis of the battlegrounds or to formulate his next plan. He finally died of sickness at the Battle of Wuzhang Plains, while leading a stalemated battle against the Wei commander, Sima Yi, with his far superior force. As a final ploy, he ordered his trusted generals to fake a statue of himself to scare off Sima Yi in order to buy time for the Shu army to retreat to Hanzhong. The long years of battle between Shu and Wei saw many changes in the ruling Cao family in Wei. The Cao family gradually grew weak after the death of Cao Rui and Sima Yi slowly plotted to usurp the throne. Sima Yi removed Cao Shuang, a powerful noble of Wei from power with a cunning strategy and since then the power of Wei had been in the hands of Sima Yi. After Sima Yi's death, his sons Sima Shi and Sima Zhao continued wielding the power of Wei in their hands. Sima Zhao had Cao Fang removed from the throne and replaced Cao Fang with Cao Mao. Later, Cao Mao tried to assassinate Sima Zhao, who had the intention of usurping the throne, but was killed by Sima Zhao's subordinate. Sima Zhao pretended to grieve and mourn Cao Mao's death and even later had his subordinate, whom he ordered to kill Cao Mao, executed for committing regicide. Jiang Wei carried on Zhuge Liang's campaign against Wei for a bitter three decades. However, Liu Bei's son Liu Shan did not heed Jiang Wei's advice and listened to the evil eunuch Huang Hao instead. In order to escape from the rival officials in the court, Jiang Wei decided to resign from his military title for the time being and went off to a fertile land of Tazhong. The Wei general Deng Ai, who was at war with Jiang Wei, took the chance to attack Shu Han. Deng Ai and his troops arrived in front of Chengdu, the capital city of Shu-Han, by taking a shortcut. Liu Shan surrendered without a battle and ended the Kingdom of Shu-Han. Jiang Wei planned to rebuild Shu-Han by uniting forces with a Wei general, Zhong Hui, who was at odds with Deng Ai. However, he was not able to see it to the end when his heartache grew intolerable in the midst of the final battle. Seeing the rebellion has failed, he then killed himself with a sword, marking the last stand of Shu. In Eastern Wu, there was internal conflict among the nobles ever since the death of Sun Quan. Zhuge Ke tried to usurp the throne of Eastern Wu but was assassinated by Sun Lin. Later, Sun Lin himself also lusted for power and had the emperor of Eastern Wu Sun Liang deposed and replaced with Sun Xiu. Sun Xiu sought help from the old veteran general Ding Feng and had Sun Lin assassinated, and the power of Eastern Wu went back into the hands of the emperor. This did not last for long. In Wei, Sima Yan, son of Sima Zhao, finally forced the last Wei emperor Cao Huan to abdicate in the same manner as Cao Pi had forced Emperor Xian of Han to abdicate. Sima Yan established the Jin Dynasty in AD 265, declaring himself the first emperor of the new dynasty. The Kingdom of Wei came to an end. Sima Yan ordered the Jin troops to attack Eastern Wu from the former land of Shu-Han and succeeded in conquering Eastern Wu after a long period of struggle when the last tyrannical emperor of Eastern Wu, Sun Hao surrendered. Thus the Three Kingdoms period concluded after almost a century of civil strife. See also: List of fictitious stories in Romance of the Three Kingdoms The novel draws from historical sources, including Chen Shou's Records of Three Kingdoms. Other major influences include Liu Yiqing's Shishuo xinyu or A New Account of Tales of the World, published 430,[9] and the Sanguozhi pinghua, a chronological collection of eighty fictional sketches starting with the peach garden oath and ending with Zhuge Liang's death.[10] Some fifty or sixty Yuan and early Ming plays about the Three Kingdoms are known to have existed, and their material is almost entirely fictional, based on thin threads of actual history. The novel is thus a return to greater emphasis on history, compared to these dramas.[11] The novel also shifted towards better acknowledgement of the Southland's historical importance, while still betraying some prejudice against them.[12] Zhang Xuecheng wrote that the novel consists of 70% history and 30% non-history.[5] The "non-history" parts have different sources, besides unofficial historical records, folk stories and Sanguozhi pinghua, some were created by the author on his own. Nonetheless, the description of the social conditions and the logic that the characters use is accurate to the Three Kingdoms period, creating "believable" situations and characters, even if they are not historically accurate.[13]. Romance of the Three Kingdoms, like the dramas and folk stories of its day, features Liu Bei and his kingdom as the protagonist; hence the depiction of the people in Shu-Han was glorified. The antagonists, Cao Cao, Sun Quan and their kingdoms, on the other hand, were often denigrated. This suited the political climate in the Ming Dynasty, unlike in the Jin Dynasty, when Cao Wei was considered the legitimate successor to the Han. Some non-historical scenes in the novel have become well-known and entered traditional Chinese culture. Portrait of Pang De in a scene during the Battle of Fancheng from a Qing Dynasty edition of the Romance of the Three KingdomsDominant themes of the novel include: the rise and fall of the ideal liege (Liu Bei) finding the ideal minister (Zhuge Liang); the conflict between the ideal liege (Liu Bei) and the consummate villain (Cao Cao); and the cruelties and injustice of feudal or dynastic government.[2] Luo Guanzhong's re-telling of this story also gives a window into the politics of his time. The later Míng Emperor Wanlì had officially elevated Guan Yu to the position of a god, Lord Guan, to promote Guan Yu's characteristics of bravery and extreme fidelity (characteristics the emperor no doubt wanted to promote in his subjects). Recent research finds in Luo Guanzhong's Guan Yu a fascinating reflection of Chinese culture under Míng rule, the author complying with the program of imperial propaganda while also subtly subverting it.
What is the name of a priests uniform?
Vestments are liturgical garments and articles associated primarily with the Christian religions, especially the Catholic, Eastern Orthodox, Methodists, Lutheran and Anglican Churches. Many other Protestant groups also make use of vestments, but this was a point of controversy in the Protestant Reformation and sometimes since - notably during the Ritualist controversies in England in the 19th century.Vestments are liturgical garments and articles associated primarily with the Christian religions, especially the Catholic, Eastern Orthodox, Methodists, Lutheran and Anglican Churches. Many other Protestant groups also make use of vestments, but this was a point of controversy in the Protestant Reformation and sometimes since - notably during the Ritualist controversies in England in the 19th century.Rubrics for vestingThe rubrics (regulations) for the type of vestments to be worn vary between the various communions and denominations. In some, clergy are directed to wear special clerical clothing in public at all, most, or some times. This generally consists of a clerical collar, clergy shirt, and (on certain occasions) a cassock. In the case of members of religious orders, non-liturgical wear includes a religious habit. This ordinary wear does not constitute liturgical vestment, but simply acts as a medium of identifying the wearer as a member of the clergy or a religious order. A distinction is often made between the type of vestment worn for Holy Eucharist or Holy Communion and that worn for other services. Non-Eucharistic vestments are typically referred to as "choir dress" or "choir habit," in the Roman Catholic, Orthodox, and Anglican churches. In other traditions, there is no specific name for this attire, although it often takes the form of a Geneva gown worn with or without preaching bands and a stole or preaching scarf.Latin Catholic, Anglican and Protestant vestmentsFor the Eucharist, each vestment symbolizes a spiritual dimension of the priesthood, with roots in the very origins of the Church. In some measure these vestments harken to the Roman roots of the See of Peter. Use of the following vestments varies. Some are used by all Western Christians in liturgical traditions. Many are used only in the Latin Catholic and Anglican churches, and there is much variation within each of those churches.Used by Latin Catholics, Anglicans, Lutherans, and some ProtestantsSurpliceA decorative white tunic worn over the cassock.StoleA long, narrow strip of cloth draped around the neck, a vestment of distinction, a symbol of ordination. Deacons wear it draped across the left shoulder diagonally across the body to the right hip. Corresponds to the Orthodox orarion and epitrachelion (see below).AlbThe common garment of all ministers at the eucharist, worn over a cassock. Most closely corresponds to the Orthodox sticharion (see below). Symbolizes baptismal garment. See also Cassock-alb.Pulpit robeA common simple vestment with open, wide, and bell-shaped sleeves . Latin Catholics, Anglicans, Lutherans, and some MethodistsChasubleThe outermost sacramental garment of priests and bishops, often quite decorated. Corresponds to the Orthodox phelonion (see below). See also chasuble-alb.Pulpit robecommon vestment among clergy in the Methodist tradition.DalmaticThe outermost garment of deacons.Amicea cloth around the neck used to cover the collar of street attire.Cinctureor Girdle. Corresponds to the Orthodox zone. Used by Latin Catholics and some Anglicans and LutheransTunicleThe outermost garment of subdeacons.CopeA circular cape reaching to the ankle, used by bishops, priests and deacons.ManipleA liturgical handkerchief bound about the wrist. According to some authorities, this corresponds to the Orthodox epigonation (see below). Modern usage of the maniple in either church is rare. It is mainly used in the Latin Catholic Church when celebrating Mass according to the Tridentine Rite and in some Anglo-Catholic parishes.Humeral veilLong cloth rectangle draped around the shoulders and used to cover the hands when carrying a monstrance.RochetSurplice with narrower sleeves.ZucchettoSkull cap, similar to the yarmulkeMitreWorn by Bishops and abbots. Despite the having the same name, this does not really correspond with the Eastern mitre (see below), which has a distinct history and which was adopted much later.BirettaMay be worn by clergy of all ranks except the Pope; color signifies rank. Used only by Latin CatholicsPalliumA narrow band of lamb's wool decorated with six black crosses, worn about the neck with short pendants front and back, worn by the Pope and bestowed by him on Metropolitans and Archbishops. Corresponds to the Orthodox omophorion (see below).RationaleAn episcopal humeral worn over the chasuble. It is only used by the Bishops of Eichstätt, Paderborn, Toul, and Kraków. Until the 17th century, it was also in use in the Bishopric of Regensburg (Ratisbon). [1]FanonA double-layered mozzetta, now only occasionally worn by the Pope during solemn Pontifical High Masses.Papal tiaraFormerly worn by the Pope at his coronation and at key secular moments; it has fallen out of use but may be revived at any time if the reigning Pontiff wishes. This is strictly speaking not a vestment but an item of regalia since it was never worn within liturgical services with the exception of the blessing Urbi et Orbi. Used only by AnglicansTippet(or Preaching Scarf). Black scarf worn by bishop, priests and deacons at choir offices and other non-sacramental services.ChimereRed or black outer garment of bishops.HoodAcademic hood is sometimes worn by Anglican clergy at choir offices. It is also sometimes worn by Methodists and Reformed clergy with an Academic Gown ("Geneva Gown"), though this is fairly rare.ApronA short cassock reaching just above the knee, worn by archdeacons (for whom it is black) and bishops (for whom it is purple). Now largely obsolete.GaitersCovering of the lower leg worn by archdeacons and bishops with the apron. Black, buttoned up the sides, and worn to just below the knee. Like the apron, these, too, are largely obsolete.Canterbury capa soft, square-shaped hat. Eastern Church vestmentsIn the Orthodox Church, any member of the clergy, of whatever rank, will be vested when serving his particular function during the Divine Liturgy or other service. Eastern Catholics use identical vestments as their Orthodox counterparts. As in the Latin-rite Catholic Church, the use of vestments is rooted in the early history of the church. The various vestments serve several different functions. The three forms of stole (Orarion, Epitrachelion, and Omophorion) are marks of rank. The three outer garments (Sticharion, Phelonion, and Sakkos) serve to distinguish the clergy from the laity. Some are practical (Zone and Epimanikia), holding the other vestments in place. Some (Nabedrennik and Epigonation) are awards of distinction. In addition to these functions, most vestments carry a symbolic meaning as well. These symbolic meanings are often indicated by the prayer that the priest says as he puts each item on. These prayers are verses taken directly from the Old Testament, usually the Psalms. For example, the prayer for the Sticharion is from Isaiah 61:10:My soul will rejoice in the Lord, for he has clothed me with a garment of salvation and wrapped me in a robe of gladness; he has placed a crown on my head as on a bridegroom, and adorned me with beauty as a bride. [2]Sticharion (Greek στιχάριον)Actually a form of the garment worn at baptism, this is the one vestment worn by all clergy. It is even used by non-ordained persons carrying out a liturgical function, such as an "altar boy". For priests and bishops, it is made of lightweight material, usually white. It corresponds most closely with the Western alb (see above).Orarion (Greek ὀράριον)A long narrow strip of cloth worn by deacons over the left shoulder and reaching to the ankle in both front and back. It is also worn by subdeacons and, in some places of the Greek tradition, by tonsured altar servers. It corresponds to the Western stole (see above).Epitrachelion (Greek ἐπιτραχήλιον, "over the neck")This stole is worn by priests and bishops as the symbol of their priesthood. It is worn around the neck with the two adjacent sides sewn or buttoned together, leaving enough space through which to place the head. It corresponds to the Western stole (see above).Epimanikia (Greek ἐπιμανίκια)Cuffs bound with laces. The deacon wears them beneath the sticharion, priests and bishops above. They are not used by any lower rank.Zone (Greek ζώνη)Cloth belt worn by priests and bishops over the epitrachelion. Corresponds to the Western cincture (see above).Phelonion (Greek φαιλόνιον or φαινόλιον)Large conical sleeveless garment worn by priests over all other vestments, with the front largely cut away to free the hands. Byzantine rite Bishops may also wear the phelonion when not serving according to hierarchical rubrics. Corresponds to the Western chasuble (see above).Sakkos (Greek σάκκος)Instead of the phelonion, the bishop usually wears the sakkos or Imperial dalmatic. This is a tunic reaching below the knees with wide sleeves and a distinctive pattern of trim. It is always buttoned up the sides.Nabedrennik (Slavonic набедренникъ)A square or rectangular cloth suspended on the right side by two adjacent corners from a strap drawn over the left shoulder. This is a relatively recent Russian invention and is not used in the Greek tradition. It is an award, so it is not worn by all priests. Bishops do not use it.Epigonation/Palitsa (Greek ἐπιγονάτιον "over the knee"; Slavonic палица, "club")A stiff diamond-shaped cloth that hangs on the right side of the body; it is suspended by one corner from a strap drawn over the left shoulder. It is worn by all bishops and as an award for priests.Omophorion (Greek ὠμοφόριον)This is the distinctive episcopal vestment, a wide cloth band draped about the shoulders in a characteristic manner. It corresponds to the Western pallium (see above).Mitre (Greek Μίτρα)The Byzantine Orthodox mitre is modeled on the ancient Byzantine imperial crown; it is worn by all bishops and awarded to some high-ranking priests. The bishop's mitre is surmounted by a cross, but the priest's is not; both are bulbous and adorned with icons. Coptic Orthodox & Ethiopian Orthodox bishops also wear the Byzantine mitre. Armenian Orthodox, on the other hand, have the Byzantine mitre as part of the normal vestments worn by priests of all ranks, and their bishops are distinguished by wearing mitres after the western shape. Mitres are not worn in the Syriac Orthodox tradition, where a decorated hood like an amice called masnaphto , meaning 'turban', is worn instead by prelates. [3].Pectoral crossA large cross is worn around the neck by all bishops, but not necessarily by all priests. In Russian usage, the style of Pectoral cross worn indicates the rank of the priest.Engolpion/PanagiaEngolpion (Greek ἐγκόλπιον) is a general term for something worn upon the bosom; here, it refers to a medallion with an icon in the center. A Panagia (Greek Παναγία, All-holy, one of the titles of the Theotokos) is an engolpion with Mary as the subject of the icon; this is worn by all bishops. All primates and some bishops below primatial rank have the dignity of a second engolpion, which usually depicts Christ.Mantiya (Greek μανδύας)This is a sleeveless cape that fastens at the neck and the feet, worn by all monks. The usual monastic mantle is black; that worn by the bishop as he enters the church for a service but before he is vested is more elaborately colored and decorated. This is, strictly speaking, an item of street wear, not a vestment; however, in modern usage it is worn only in church.VarkasThis is a broad stiff band of heavily embroidered brocade and decoration, functioning like a collar, worn exclusively by Armenian Orthodox priests over the phelonion. It corresponds to, and is likely derived from, the Western amice.Despite their often elaborate design, the vestments are generally intended to focus attention on God, and the office of the person wearing them, rather than on the person himself. It is partly for this reason that a Russian phelonion is designed with a very high back, so that when the priest is standing facing the altar his head is almost completely hidden. Other items, such as the epimanikia or cuffs, represent manacles or chains, reminding the wearer and others that their office is a position of service.a Buddhist wears robes known as kesa
Who is quirell in Harry Potter?
Quirrel is the evil guy, in HP1 Who wears the purple-coloured turban.
Was Professor Quirrell religious in Harry Potter?
No, he wore the turban to hide Voldemort's face that was sticking out of the back of his head.
What is the Malayalam meaning of turban?
Turban = thalappavu
What is a type of headdress starting with tur?
It is a turban.
What office episode has the Arabic IT guy?
In the season 4 opener, Fun Run, the Arabian IT guy comes. Michael mistakes him for a terrorist because of the turban on his head.
What is Turkish word for turban?
Turban is a Turkish word.
How tall is Chrissy Turban?
Chrissy Turban is 5' 4".
How tall is Dietlinde Turban?
Dietlinde Turban is 167 cm.
A kind of hat or headdress that starts with tur?
turban
A 'turban' is worn by the people of?
the turban is worn by the people of India
How can you use the word turban in a sentence?
the guy was wearing a long blue turban
What is the origin of turban?
The turban originated in Moghul, India and it is worn by many Sikhs. :)
