The Lestovka – The Old Believers

The lestovka is a type of prayer rope that was widespread in ancient Rus’ and remains in use among the Old Believers. It is a variety of the vervitsa (corded rosary), typically made of braided leather (or, in later times, of cloth or imitation leather) sewn into a loop. It symbolizes both the ladder (lestvitsa) of spiritual ascent from earth to heaven, and a closed circle—the image of eternal and unceasing prayer. The lestovka is used to help count prayers and prostrations, enabling one to focus attention more fully on prayer. In addition to the standard lestovka with 109 steps, there are also lestovki with 150 steps, known as “God-bearer’s lestovki” (Bogorodichnye lestovki). These have a later origin and were modeled after the Catholic rosary. Among Old Believers, they are rarely used. The making and artistic decoration of lestovki has been and continues to be one of the traditional crafts of the Old Believers. Monastic lestovki were especially renowned for their craftsmanship.

Structure and Symbolism of the Lestovka The structure of the lestovka serves both practical liturgical purposes (such as when repeating prayers 40 or 12 times), and also carries symbolic meaning. The braided band contains 100 simple steps called bobochki. In addition, there are three steps at the beginning, three at the end, and three “great” steps in the middle, which together represent the nine ranks of angels. The beginning and end of the lestovka are marked by segments without steps, symbolizing heaven and earth. The three great steps divide the lestovka into four unequal sections:

- From “earth” to the first great step are 12 steps, representing the 12 apostles.

- From the first great step to the second (inclusive) are 40 steps, signifying the 40-day fast of the Lord Jesus Christ.

- From the second to the third great step are 33 steps, symbolizing the 33 years of Christ’s earthly life.

- From the third great step to “heaven” are 17 simple steps, representing the 17 Old Testament prophecies concerning Christ.

Where the ends of the band are joined, four bordered triangular flaps (lapostki, also sometimes called ladonki) are sewn, often decorated with beads and embroidery. These flaps represent the four Evangelists, and the bordering symbolizes the Gospel teaching. Beneath the flaps are peredvizhki—seven rectangular sliders strung on the band, corresponding to the seven sacraments of the Church. These also symbolize the seven full lestovki that every pious Christian should pray through in a day. This practical function of the peredvizhki—to count completed cycles—has been lost in modern production, as the sliders are now only symbolic, and the lapostki are often sewn so tightly together that it is difficult to reach the peredvizhki beneath them. The first introduction of the lestovka (or vervitsa) into Church usage occurred in the 4th century, instituted by Saint Basil the Great in the monasteries he founded. The monks of these monasteries, out of their love for God, daily performed the rule of prayer prescribed by Saint Basil, according to the Church books. However, among these ascetics were some who were illiterate, and for them the reading of prayers from books was replaced with the recitation of a set number of the principal and simplest prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner” — the Jesus Prayer. For the entire Psalter, it was established to recite six thousand of these prayers; for the Midnight Office — six hundred; for Matins — one thousand five hundred; and so forth. For more detail, see the book The Rule of Christian Life (as well as The Saints’ Calendar, The Small Domestic Rule, and the modern edition of The Prayer Book). To ensure the correct count of prayers, Basil the Great introduced into monastic use the first lestovka—more precisely, a vervitsa: a small rope loop with one hundred and three knots tied into it (the number of knots is mentioned in the old-printed Nomocanon appended to the Great Book of Needs, folio 30). Over time, the vervitsa came to be used not only by the illiterate, but by all monks and also by pious laypeople—not only for counting prayers, but for the unceasing invocation of the name of God. By the time of the Baptism of Rus’ (10th century A.D.), the Greek Church had firmly established the understanding that the constant recitation of the Jesus Prayer with the aid of the vervitsa, in any place, is an essential part of Christian life. Having received this practice together with the Orthodox faith, and preserving it unchanged for many centuries, Ancient Rus’ gradually modified the Byzantine vervitsa. By the 17th century, it had become more ornate and enriched, evolving into the lestovka—the direct description of which we now approach. Thus, the lestovka has four triangular flaps (lapostki) sewn in pairs (in honor of the Holy Trinity), which represent the four Evangelists. The bordering around the flaps symbolizes the Gospel teaching. Between the upper flaps are sewn seven small fabric pieces (peredvizhki), representing the seven sacraments of the Church. Let us list them for remembrance:

1. Baptism

1. Chrismation

1. Priesthood

1. Eucharist (i.e., Holy Communion)

1. Confession (Repentance)

1. Marriage

1. Anointing with oil (Holy Unction)

Where the lestovka is joined—just above the upper lapostki—there are three steps (or bobochki) on each side. The lestovka also includes three large steps. Altogether, these steps number nine, in honor of the nine ranks of angels. The remaining steps of the lestovka are smaller, totaling one hundred. In this way, the number of steps prescribed by Saint Basil—one hundred and three—is preserved (not counting the six additional steps above the flaps). Like any ladder, this prayerful “ladder” has a beginning: a blank space without steps, called “earth.” After this come twelve small steps—honoring the twelve apostles of Christ. Then, after the first large step, there are thirty-eight small steps—commemorating the thirty-eight weeks and two days that the Most Holy God-bearer bore the Infant Christ in her womb. Following the second large step, symbolizing the halfway point of the prayerful journey, come thirty-three small steps—representing the thirty-three years of the earthly life of our Lord Jesus Christ. After the final large step, there are seventeen more small steps, signifying the seventeen Old Testament prophecies concerning the Savior. After these final steps is another blank space, called “heaven.” As noted above, the lestovka is a tool for unceasing prayer; therefore, devout Christians carry it with them always, wherever they may be. It is customary to hold the lestovka in the left hand, fingering the “steps” from “earth” to “heaven,” reciting the Jesus Prayer on each one, so that the mind may not grow lax or wander, but be focused on the divine. The fingers of the left hand are held in the same way as those of the right when making the sign of the Cross.

Private Rule of Prayer Using the Lestovka

The first three and last three steps of the lestovka are prayed with the words: “Alleluia, Alleluia, glory to Thee, O God,” accompanied by full prostrations (zemnye poklony). At the first great step (after the twelve steps dedicated to the Apostles), the prayer is: “Remember me, O Lord, when Thou comest into Thy kingdom”; followed by a full prostration. At the second great step, the prayer is: “Remember me, O Master, when Thou comest into Thy kingdom”; followed by a full prostration. At the third great step, the prayer is: “Remember me, O Holy One, when Thou comest into Thy kingdom”; followed by a full prostration. In some places, instead of the prayers “Remember me, O Lord… Remember me, O Master… Remember me, O Holy One…”, it is customary to say: “Rejoice, O Virgin God-bearer, Mary made joyous…” (the full Hail Mary prayer, recited with full prostrations). At the end of the lestovka, say: “Lord, have mercy” (three times), “Glory to the Father, and to the Son, and to the Holy Ghost, both now and ever, and unto the ages of ages. Amen.” Then begin the next cycle. source