CHAPTER VII.

THE RITUAL USES OF VESTMENTS.

We have now described the form and ornamentation of the different vestments worn by the clergy of the principal sections of Christendom; but we have only incidentally touched upon another and equally important matter, namely, when and how these vestments were worn, and the liturgical practices connected with them. A more extended account of these matters will be the subject of the present chapter.

The non-reformed Western and Eastern Churches alone need occupy our attention. The vestment uses of the various reformed churches are practically _nil_, and all available details concerning these Churches have already been given in the preceding chapter.

Vestments were obtained by a church or a cathedral in many ways. They were often embroidered for presentation to the church by ladies, who found in the work of embroidery an easy and pleasant way of passing the time; or else by the inmates of nunneries as a religious work. Some were presented as expiatory offerings by conscience-stricken laymen; others bequeathed as a perpetual memorial by incumbents or prelates. Others, again, were purchased with money mulcted as compensation for sins.

The first sacred function in which any vestment took part was its own benediction. This was always spoken by a bishop, and was in form of prayers said over all the vestments of a suit together, and the individual vestments separately. The following may be taken as specimens of these dedicatory prayers; it is unnecessary to occupy space in giving all, as complete sets can be found in any Pontifical:

_Benedictio omnium vestimentorum simul._—Omnipotens Deus qui per Moisen famulum tuum pontificalia et sacerdotalia ac levitica vestimenta ad explendum ministerium eorum in conspectu tuo, et ad decorem tui nominis, per nostre humilitatis servitutem pontificare ✠ benedicere ✠ consecrare digneris ✠ ut divinis cultibus et sacris misteriis apta et benedicta existant; hiisque sacris vestibus pontifices, sacerdotes seu levite tui induti ab omnibus impulsionibus seu temptacionibus malignorum spirituum muniti et defensi esse mereantur, tuisque ministeriis apte et condigne servire et inherere, atque in hiis placide tibi et devote perseverare tribue. Per Christum. Oremus.

Deus invicte virtutis auctor, et omnium rerum creator ac sanctificator, intende propicius ad preces nostras, et hec indumenta levitice et sacerdotalis glorie ministris tuis sumenda tuo ore proprio benedicere ✠ sanctificare ✠ et consecrare digneris omnesque eis utentes, tuis misteriis aptos, et tibi in eis devote et amicabiliter servientes gratos effici concedas. Per Christum Dominum.

_Benedictio Amicti._—Oremus. Benedic Domine quesume omnipotens Deus amictum istum levitici seu sacerdotalis officii et concede propicius ut quicumque eum capiti suo imposuerit benedictionem tuam accipiat; sitque in fide solidus et sanctitatis gravedine fundatus. Per Christum. Etc.

The vestment thus dedicated was sprinkled with holy water after each prayer.

The ritual uses of vestments may be conveniently described in two parts; discussing in the first the persons by whom they were worn, and, in the second, the occasions upon which, and the manner in which, they were worn.

The vestments were distributed among the different orders of clergy in a manner similar to that in which the early vestments of the second period were allotted (see p. 28), but on a more complex system, as befitted their greater elaboration. Some hints of this system have already been given in the preceding pages; it will be convenient here to amplify this information.

The seven orders of the Western Church are the three minor orders (_ostiarius_, _lector_, _acolytus_), and the four major orders (subdeacons, deacons, priests, and bishops; we may divide the last into three subdivisions, bishops proper, archbishops, and the Pope). All ranks wore the _alb_, and all the major orders the _maniple_. All those above the rank of subdeacon wore _amice_ and _stole_, and all above the rank of deacon the _chasuble_. Subdeacons were distinguished by the _tunicle_, deacons by the _dalmatic_; both vestments were added to the outfit of bishops, the latter with a remarkable distinction already described (p. 79). The _stockings_, _sandals_, _subcingulum_ (originally), _mitre_, _gloves_, _ring_, and _staff_ were peculiar to bishops and to certain abbots to whom these _pontificalia_ had been expressly granted by the Pope.[95] Archbishops added the _pall_ to this lengthy catalogue, and the Pope (who dispensed with the pastoral staff) reserved the _orale_, and in later times the _subcingulum_, for his exclusive use.

We now turn to the consideration of the occasions upon which, and the manner in which, these vestments were worn.

The vestments worn at the mass by the celebrant and his assistants were those which we have described under the heading of 'Eucharistic Vestments,' and of these one, the chasuble, was worn exclusively at this service and at no other.

In Advent, and between Septuagesima and Easter, the deacons and subdeacons were directed to substitute chasubles for their dalmatics or tunicles; and these chasubles were ordered to be worn, not in the usual manner, but folded, and passed across the breast like the diaconal stole. That is to say, the chasuble, which must have been of a flexible[96] material, was folded into a strip as narrow as possible, and secured over the shoulder and under the girdle of the alb. These were not to be worn during the whole service, however; the subdeacon had to remove his folded chasuble at the Epistle; at the Gospel the deacon had to cross his over the left arm, and so keep it till after the post-communion.

There is but one representation of a deacon so vested known to exist in England. It is one of a series of sculptured effigies of ecclesiastics on the north-west tower of Wells Cathedral. These have been described by Mr St John Hope in 'Archæologia,' vol. liv. We give here the figure to which special reference is at present being made. Besides the chasuble, the effigy is vested in cassock, amice, alb, and girdle; and a book, probably meant for the Gospels, is represented as carried in the hand.

It should be observed that at the mass of a feast falling within the limits of time prescribed, the ordinary dalmatic and tunicle were worn in the ordinary way.

This peculiar custom was unknown to the Franciscans. The deacons of this order put off the dalmatic entirely upon fast-days, and did not substitute any other vestment for it; a similar practice, with respect to the tunicle, was observed by the subdeacons, so that the deacons wore _alb_ and _stole_ only, the subdeacons _alb_ and _maniple_. This practice was not observed at the Vigils of Saints, or of the Nativity, and on a few other occasions.

When a cleric of sacerdotal rank _ministered_ (as opposed to _celebrated_) at the mass, his dress was the amice, the alb, the stole, and the _cope_. The same vestments are worn by the priest at the mass of the pre-sanctified[97] on Good Friday.

Before the vestments are put on for the mass the priest must wash his hands, and prepare the chalice, placing over it the purificator or napkin used for wiping the sacred vessels. Above the purificator he places the paten, with an unbroken host, and covers it with a small linen cloth, over which he puts the burse. This done, he takes the vestments one by one; he first receives the amice, takes it by its ends and strings, and kisses the middle of it where there is a cross. A prelate, it should be noticed, always puts on a surplice before vesting. The amice being put in its place, the alb and girdle are then assumed, then the maniple and chasuble. Each vestment is kissed before being put on, and a prayer said with the assumption of each; these prayers differ little in style from those said in the similar ceremony in the Eastern Church, and it has therefore been thought unnecessary to give them here.

In an inventory of the Vestry of Westminster Abbey,[98] the following directions are given in a late fifteenth-century hand:

_The Revestyng of the abbot of Westmʳ att evensong._—Fyrst the westerer shall lay the abbots cope lowest opon the awter wᵗ in the sayd westre, nex opon hys gray Ames, then hys surples, after that hys Rochett and uppermost his Kerchure.

Hys Myter & crose beyng Redy wᵗ hys glovys and pontyfycalls.

_The Revestyng of the sayd abbot att syngyng hy Masse._—Fyrst the westerer shall lay lowest the chesebell, above that the dalmatyke and the dalmatyk wᵗ yᵉ longest slevys uppermost & the other nethermost then hys stole & hys fanane and hys gyrdyll, opon that his albe theropon his gray Ames a bove that hys Rochett and uppermost hys kerchur wᵗ a vestry gyrdyll to tukk up his cole.

Hys Miter & crose beyng Redy wᵗ hys glovys and pontyfycalls And a fore all thys you muste se that hys sabatyns & syndalls be Redy at hys first cūyng whan he settyth hym downe in the travys.

This direction is important in one respect. It shows us the order in which the vestments were put on, it is true; that, however, one would naturally infer from the order in which they are seen in the monuments. But it tells us also that a canon wore his canonical habit underneath his mass habit at high mass, but so arranged that it should be, as far as possible, out of sight; hence the direction to have 'a vestry girdle to tuck up his cowl.' At Wells, Hereford, and Norwich Cathedrals are to be seen figures of canons, the almuce or amess appearing at the neck, although they are vested in eucharistic habit.

The duty of the minister, as far as the vestments of the celebrant are concerned, consists in seeing that the vestments are laid out in their proper order on a table in the vestry, or, should there be no vestry, on a side-table near the altar (never on the altar itself); the vestments for the assistant should be on the right-hand side of those for the celebrant, the vestments for the deacon and subdeacon on the left. He should also see that each is properly put on, especially that the alb is drawn through the girdle so as to overhang it and to be raised about a finger's breadth from the ground, and that the chasuble is straight. He must especially be careful that the assistant does not put on his cope before the priest puts on his chasuble. During the celebration he has to see that the chasuble is not disarranged by genuflexions, and to raise the chasuble so as to give complete freedom to the priest's arms at the elevation of the host. After the celebration the vestments are taken off with similar ceremonies in the reverse order.

On Ember days, Rogations, in processions, and when the Sunday or Saint's day mass is said in the chapter house, on Ash Wednesday, Good Friday, and Palm Sunday, albs and amices only are to be worn by the ministers.

The dress at the ordinary offices (mattins, lauds, etc.) is amice, alb, stole, and cope; a brass at Horsham represents a priest so vested, and has the merit of showing the exact manner in which the stole should be crossed. This combination of vestments was also worn at benedictions, at absolution after a mass for the dead, and, as just remarked, by the assistant at mass if a priest, and by the celebrant at the mass of the pre-sanctified. 'The cope,' the rubric tells us, 'is not strictly a sacerdotal vestment, but it is worn by the rulers of the choir and others.'

The clergy in choir wear black (choral) copes, except on principal doubles,[99] and on the doubles falling on Sunday, when silk copes of the colour of the day are worn. On the vigil of Easter, and through and on the octave, they wore surplices only, as also on doubles occurring from Easter to Michaelmas.

If a bishop celebrate, and if it be Maunday Thursday, or Whitsunday, he has seven deacons, seven subdeacons, and three acolytes—on other doubles only five. On feasts with Rulers, two at least; on Good Friday only one. The rulers of the choir were those whose duty it was to chant the office and Kyrie at mass, and to superintend the choristers. On doubles these were four in number, on simples two. Rulers wore silk copes of the colour of the day over a surplice, and had silver staves as emblems of office.

The Roman Pontifical lays down succinct rules for the vesting of a bishop for the different duties of his position. These are as follows:

_Confirmation._—White cope and stole, amice, rochet, mitra aurifrigiata.

_Ordinations._—As for high mass: colour according to the day.

_Consecration of a Bishop._—The consecrator as for high mass: colour according to the day; each of the two assistant-bishops in rochet, cope, amice, stole, and mitra simplex.

_Profession of a Nun._—As for high mass.

_Coronation of a Sovereign._—As for high mass: colour according to day; each of the assistant-bishops in rochet, amice, white stole and cope, mitra simplex. In England all the bishops used to wear full pontificalia.

_Laying the Foundation of a Church._—Rochet, amice, white stole and cope, mitra simplex, pastoral staff.

_Consecration of a Church._—The same till the mass, then full pontificalia (white).

_Reconciliation of a Church._—The same.

_Consecration of the Holy Oil on Maunday Thursday._—Full (white) pontificalia, mitra pretiosa.

_At a Synod held in a Cathedral Church._—Rochet, amice, red stole, red cope, mitra pretiosa.

_Procession of Palms._—Alb, amice, purple stole, purple cope, mitra simplex.

_Procession of Corpus Christi._—Alb, amice, stole, tunic, dalmatic, white cope; a mitra pretiosa borne behind. In England and in France red was the colour.

_Rogation Days._—Alb, amice, purple stole, purple cope, mitra simplex.

In occasional services, such as baptism, a surplice and stole are worn. At baptisms two stoles are used, one of violet, which is worn at the first part of the service, and the other of white, which is substituted for the first in the course of the office. This observance has a symbolical meaning; violet being the colour which typifies sin and penitence, and white being associated with ideas of purity, the change in the stole is emblematic of the regenerating change which the rite of baptism is supposed to work. A reversible stole, violet on one side and white on the other, is sometimes used for this service. In processions and benedictions at the altar (_i.e._, blessings of wax, images, etc.) the cope must be worn. In other benedictions stole and surplice are sufficient.

The cope must also be worn at an absolution after a mass for the dead; the colour of the cope for such a service is black, the ministers lay aside their dalmatics, and when the celebrant assumes the cope he must lay aside his maniple. If for any reason a cope be not obtainable, these rites (benedictions, absolutions, etc.) must be performed in alb and crossed stole only, without chasuble or maniple.

Should it be found necessary to celebrate high mass without the aid of a deacon or subdeacon, the Epistle is ordered to be sung by a lector vested in a surplice.

We must now approach an important branch of this complex subject—the varieties in the colour of the vestments depending on the character of the day, in other words, the liturgical colours of the vestments.

It does not appear that the definite assigning of particular colours to particular days is of older date than Innocent III's time; but before him, and even as far back as the time of the fathers of the church, we find that the early Christians had symbolical associations with colours, which have formed the foundation on which the elaborate structure of later times was built.

It is a matter of common knowledge that there are associations of sentiment and colour which are practically indissoluble. Black and sorrowful, white (or bright) and joyful, are synonymous terms, and similar expressions are universal.

_White_, in the first ten centuries of Christianity, typified purity and truth. Saints, angels, and Our Lord are for that reason represented clothed in white. As we have seen, the earliest vestments were probably white; the newly-baptized wore white during the week after baptism, and the dead were shrouded in white; the latter, however, probably more for convenience than for any symbolic reason.

_Red_, the colour of flame, was associated with ideas of warm, burning love. Our Lord is sometimes represented in red when performing works of mercy.

_Green_, the colour of plants, was regarded as typifying life, and sacred or beatified persons are sometimes depicted as clothed in this colour in reference to their everlasting life. Lastly,

_Violet_, which is formed by a mixture of red and black, was said to symbolize 'the union of love and pain in repentance.' It also typifies sorrow, without any reference to sin as its cause; thus the _Mater Dolorosa_ is occasionally represented in a violet robe.[100]

Further than this we cannot go, and perhaps we have said too much. It is quite possible that these theories may have been put forward to account for phenomena which depended entirely on the taste and whim of the painters. It is well known that in the early ages of Christianity ideas of colour were vague, and yellow and green, dark blue and black, light blue and violet, were all regarded as being the same colour. Previous to the tenth century, it is quite true that coloured vestments are to be seen in mosaics and fresco-paintings; but the combinations of colours are such as to leave no doubt that they were simply adopted by the painter as convenient aids to distinguishing the various vestments from the surrounding background and from each other.

Coming now to Innocent III, we find that he prescribes four liturgical colours, white, red, black and green. These were the principal or primary liturgical colours; but there are others, secondary to these, which were modifications in tint of the primaries. Thus, properly, red is the colour of _martyrs_, white the colour of virgins; but there is a secondary colour, saffron, for _confessors_, and the secondaries, rose and lily, are considered interchangeable with red and white.

Hopelessly at variance are the practices throughout the Western Church, and we will not attempt to give more than a brief outline of the general principles. For those who desire fuller information reference is made to a paper by Dr Wickham Legg in the first volume of the Transactions of the St Paul's Ecclesiological Society, in which no less than sixty-three different 'uses' are analyzed and tabulated, or compared.

The rules to which we have just referred are almost the only regulations respecting which uniform use prevails. For obvious reasons, white is appropriated to feasts of St Mary and of the other virgin saints; black is appropriated to the office of the dead; and red to the feasts of martyrs. Usually white is used for Christmas and Easter, and red for Whitsuntide and Feasts of Apostles. As a general rule, however, the same sentimental associations are to be seen with colours in the middle ages as may possibly be traced in earlier times: _violet_ being essentially penitential in its character, _red_ being indicative of fire, blood or love, _white_ of purity and joy, _black_ of mourning, and _green_ of life. Hence _violet_ is the usual colour for Advent and Lent, _red_ for feasts of martyrs, apostles and evangelists, and in some uses for Passion-tide and Easter; _white_ for Christmas, feasts of virgins, Easter, and sometimes Michaelmas and All Saints; _black_ for Good Friday and offices of the dead; _green_ from the Octave of Epiphany to Candlemas, and from Trinity to Advent. The use of the last colour is, however, very arbitrary; it only occurs at one or two seasons in the year in each diocese, and these are very diverse.

The following is the Roman sequence of colours for the year, and it may be taken as an example of all:

Advent to Christmas Eve: black or violet. Christmas Eve, if a Sunday: rose. Christmas Day: white. St Stephen: red. St John the Evangelist: white. Holy Innocents: violet; red if a Sunday. Circumcision: white. Epiphany: white. Candlemas: violet for the procession of candles before mass, then white. Septuagesima to Maunday Thursday: violet. Good Friday: black. Easter: white. Ascension: white. Rogation Days: violet. Pentecost: red. Trinity Sunday: white. Corpus Christi: white. Trinity to Advent: green. Feasts of the Virgin Mary: white. St John Baptist: white. St Michael: white. All Saints: white. Martyrs: red. Apostles: red. Evangelists: red. Confessors: white. Virgins: white. Transfiguration: white. Holy Cross: red. Confirmation: white. Dedication of a Church: white. Harvest Festivals: white. Requiem: black.

One or two miscellaneous points may be worth a passing notice before we bring our account of the vestments of the Western Church to a close.

During Lent it was the practice to cover up the images in the church with a curtain called the _velum quadrigesimale_. In the Fabric Rolls of York, for instance, we read the following entry (Anno 1518, 1519):

'Pro coloribus ad pingendum caminos de novo factos et pro e fauthoms cordarum pro suspensione pannorum quadrigesimalium ante novum crucifixum ivs.

'Pro pictione unius panni pendentis coram novo crucifixo in tempore quadrigesimali, et pro les curtayn ringes et pro les laic ac pro suicione alterius panni xiis.'

A point respecting the _ring_ is worth mention. Doctors of Divinity and bishops only may wear a ring in the Western Church, and the former must take it off when celebrating mass.

Besides the Episcopal and Diaconal _dalmatic_, there is a third kind, to which allusion must be made: the Imperial dalmatic, which from time immemorial has been placed on the sovereigns of Europe at their coronation.

The Imperial Dalmatic in the treasury of St Peter's at Rome is thus described:

'It is laid upon a foundation of deep blue silk, having four different subjects on the shoulders behind and in front, exhibiting—although taken from different actions—the glorification of the body of our Lord. The whole has been carefully wrought with gold tambour and silk, and the numerous figures (as many as fifty-four) surrounding our Redeemer, who sits enthroned on a rainbow in the centre, display simplicity and gracefulness of design. The field of the vestment is powdered with flowers and crosses of gold and silver, having the bottom enriched with a running floriated pattern. It has also a representation of paradise, wherein the flowers, carried by tigers of gold, are of emerald green, turquoise blue, and flame colour. Crosses of silver cantonned with tears of gold, and of gold cantonned with tears of silver alternately, are inserted in the flowing foliage at the edge. Other crosses within circles are also placed after the same rule, when of gold in medallions of silver, and when of silver in the reverse order.

'This vestment is assigned to the 12th century. It has been conjectured that this dalmatic was formerly used by the German emperors when they were consecrated and crowned, and when they assisted the pope at the office of mass. On such occasions the emperor discharged the functions of subdeacon or deacon, and, clothed with a dalmatic, chanted the Epistle and Gospel; in illustration of this custom it may be remarked that several of the German Emperors took part in the service, even so late as Charles V, who sung the Gospel at Boulogne in 1529. The dalmatic was, in fact, in those times, as it continues at the present day, both a regal and ecclesiastical habit, and it has constantly been the custom of European kingdoms for the sovereigns to wear it at their coronation.'[101]

But the Ecclesiastical nature of the regal costume of the middle ages does not end with the dalmatic. Thus, the effigy of Richard I. at Fontevraud wears a cope-like mantle, a dalmatic, and a white sub-tunic, answering to the distinctive costumes of bishop or priest, deacon and subdeacon respectively. When the body of Edward I was exhumed at Westminster in 1774, he was found to wear among other garments a dalmatic and a _stole_, crossed on the breast in the priestly manner. The body of John, in Worcester, was found in 1797 to be habited in costume similar to that represented on his effigy, with the addition of a monk's cowl, no doubt adopted in order to safeguard his prospects of future happiness, as death in the monastic habit was regarded as ensuring a passport to heaven.

The vestments of the Eastern Church are much simpler, and the rites connected with them have nothing like the complexity associated with those of the Western Church. They have but two colours, for instance—violet for fast-days (including Lent),[102] and white for the rest of the year—and ridicule the elaboration to which liturgical colours have been brought in the Western Church. This fact might be indicated, if any disproof of the existence of a primitive system of liturgical colours were needed.

The following are the rubrical directions and prayers used at vesting for the Eucharistic service in the Greek Church:

_Being then come within the altar [after the procession up the church] they [the priest and deacon] make three bows before the holy table, and kiss the holy gospel and the holy table: then each, taking his_ =stoicharion= _in his hand, makes three bows and saith softly to himself_:

O God, purify me, a sinner, and have mercy upon me.

_The Deacon comes to the priest, holds his_ =stoicharion= _and_ =ôrarion= _in his right hand, and bowing down his head to him, saith_:

Bless, sir, the =stoicharion= and the =ôrarion=.

_The priest._ Blessed be our God always, now and for ever, even unto ages of ages.

_The deacon then goes apart on one side of the altar and puts on his_ =stoicharion=, _saying_:

My soul shall rejoice in the Lord, for He hath put on me the robe of salvation, and clothed me with the garment of gladness: as a bridegroom hath He put a crown on my head and decked me like a bride.

_Then, kissing the_ =ôrarion=, _he puts it upon his left shoulder. Then he puts on his_ =epimanikia=: _putting on that on his right hand, he saith_:

Thy right hand, O Lord, is glorified in strength; Thy right hand, O Lord, hath destroyed the enemies, and in the greatness of Thy glory hast Thou put down the adversaries.

_Then, putting the other on his left hand_:

Thy hands have made me and fashioned me. O give me understanding that I may learn Thy commandments.

[_He then prepares the sacred vessels._]

_The priest puts on his sacred vestments in the following manner. First, taking up his_ =stoicharion= _in his left hand, and making three bows towards the east, he signs it with the sign of the cross, saying_:

Blessed be our God always, etc.

_And then he puts it on, saying_, My soul shall rejoice, etc., _as the deacon said above._

_Next he takes up the_ =epitrachêlion=, _and, blessing it, he saith_:

Blessed be God who poureth out His grace on His priests, like the precious ointment upon the head that ran down unto the beard, even unto Aaron's beard, and went down to the skirts of his clothing.

_He then takes the_ =zônê=, _and girding himself therewith, saith_:

Blessed be God who hath girded me with strength, and hath put me in the right way, making my feet like harts' feet, and hath set me up on high.

_He next puts on his_ =epimanikia=, _saying as was said above by the deacon. After which he takes up his_ =hepigonation=, _if he be of such dignity as to wear one, and blessing it and kissing it, saith_:

Gird thee with thy sword upon thy thigh, O thou most mighty, according to thy worship and renown. Good luck have thou with thine honour, ride on because of the word of truth, of meekness, and righteousness, and thy right hand shall teach thee terrible things: always, now and for ever, even unto ages of ages. Amen.

_Then he takes his_ =phelônion=, _and blesses and kisses it, saying_:

Let thy priests, O Lord, be clothed with righteousness, and let thy saints sing with joyfulness: always, now and for ever, even unto ages of ages. Amen.[103]

When the vestments are put off after the communion, the priest says _Nunc Dimittis_, =trisagion=, and _Pater Noster_.

It does not appear that any complex rules hold good in the Greek Church respecting the vestments to be worn on certain days in the Church's year. The following synopsis of the vestment uses in the ordination service will show most clearly the nature and distribution of Ecclesiastical vestments in the Eastern Church.

_Ordination of a Reader_: A short =phainolion= put on by the bishop, which is presently removed by the subdeacons; the =stoicharion= is then blessed and put on by the bishop.

_Ordination of a Subdeacon_: The candidate comes dressed in the =stoicharion=; the subdeacons hand the =ôrarion= to the bishop, who signs it on the cross; the new subdeacon kisses the cross and the bishop's hand, and girds himself with the =ôrarion=.

_Ordination of a Deacon_: The candidate kneels before the altar; the bishop, at the beginning of the service, puts the end of the =ômophorion= upon him. After the service the bishop takes the =ôrarion= and puts it on the new deacon's left shoulder, saying =axios=, which is repeated thrice by the choir; then the bishop gives him the =epimanikia=, and =axios= is repeated as before. The fan (for blowing flies from the table) is presented after this, with the same words.

_Ordination of a Priest_: At the commencement the candidate kneels at the altar, and the bishop puts the =ômophorion= on his head. At the end the =ôrarion= is taken from him, and the =epitrachêlion= is received by the bishop, who kisses it; the newly-ordained priest kisses the vestment and the bishop's hand; the bishop puts it on the priest, saying =axios=, which is repeated as at the ordination of a deacon. The =zônê= and =phainolion= is then conferred in a similar manner.

_Ordination of a Bishop_: The new bishop comes to the service in all his sacred vestments. At the end the =ômophorion= is put upon the elect, except when the consecration takes place in the see of the bishop, in which case the =sakkos= and the other episcopal garments are given first. The same ceremonial is repeated as at the other ordinations.

The vestments worn at the administration of baptism are the =phainolion= and =epimanikia=.

There are three orders of devotees in the Greek monasteries. The _probationers_ wear a black cassock or vest called _shaesa_, and a hood (Russian _kamelauch_, =chamalauchê=). The _proficients_ wear, in addition, an upper cloak (=mandyas=). The _perfect_ are distinguished by their hood or vail, which perpetually conceals their faces from sight.

[95] When the abbot of a monastery was also a bishop, the _prior_ had also the right to wear _pontificalia_ when his superior was absent.

[96] The difficulty of folding the chasuble without injuring it has led to the substitution of a broad purple stole-like vestment, worn exactly like the folded chasuble. This is called the _stolone_.

[97] The Sacrament when used on a day when the Eucharist service is not gone through in its entirety.

[98] Edited by Dr Wickham Legg in 'Archaeologia,' vol. lii., p. 195.

[99] Feasts were divided into Doubles, Simples, and Sundays. Doubles were so-called from the anthems being _doubled_, _i.e._, said throughout at the beginning and end of the Psalms in the breviary office, instead of the first words only being said. The principal doubles were Christmas, Epiphany, Easter, Ascension, Whitsunday, Assumption, the Local Anniversary, and the Dedication of the Church.

[100] These explanations of colours are taken from Smith and Cheetham's 'Dictionary of Christian Antiquities.'

[101] Rev. C. H. Hartshorne in _Arch. Journal_.

[102] Violet or purple =stoicharia= are worn throughout Lent, except on Annunciation Day, Palm Sunday, and Easter Eve.

[103] Translation from King's 'Rites and Ceremonies of the Greek Church in Russia.'

APPENDIX I.

COSTUMES OF THE RELIGIOUS ORDERS.

The following appendix does not profess to furnish more than an outline of the extensive subject with which it deals; for further details, as well as for illustrations of members of each of the orders, reference must be made to the great work of Bonanni, cited in Appendix III. Bonanni names the different habits rather loosely; in the main his nomenclature has been followed, but brought to a more uniform system.

_Monks._

The dress of monks usually consists of the _vestis_, tunic or closed gown; the _scapular_, roughly speaking, a narrow, chasuble-like dress, with the front and back portions rectangular and of uniform width throughout; one or more open gowns (_pallium_ or _cappa_); and the _caputium_ or hood, fastened at the back and capable of being drawn over the head. 'Discalced' is not always to be taken in its fullest significance, or as signifying more than simply 'sandaled.' Different vestments are worn by individual orders or houses; the nature of these will be self-evident from their names.

1. ALEXIANS.—Black vestis and pallium, both reaching a little below the knee: caputium.

2. AMBROSE, ST.—Dark-coloured gown with cappa and scapular. Discalced.

3. ANTONIUS, ST (_Armenia_).—Ample black tunic, girded, mantellum, cuculla, and caputium.

4. ANTONIUS, ST (_Canons of_).—Black gown signed with a blue T; girded white collar, black mantle, also signed with T. Others, who are devoted to manual labour, wear a similar dress, but tawny in colour. The T is a representation of a crutch, the symbol of sustaining and power.

5. ANTONIUS, ST (_Egypt_).—Black tunic and scapular, with round caputium. Discalced.

6. ANTONIUS, ST (_Syria_).—Long black gown with short round caputium, black leather girdle; over all, long black mantle.

7. APOSTOLI.—Tawny tunic with girdle of leather, scapular with caputium attached. Cappa, and in winter short and narrow mantellum.

8. AUBERT, ST (_Canons regular of_; _Cambrai_).—Violet cassock, and cap or biretta: white surplice.

9. AUGUSTINE, ST.—Black tunic girded, black cape and hood. White may be worn indoors.

10. AVELLANANS.—White tunic, scapular, azure pallium, square biretta in place of mantellum.

11. BASIL, ST (_Armenia_).—Tunic and caputium white, scapular black.

12. BASIL, ST (_Germany_).—Tunic, long scapular, long broad cappa, caputium on shoulder, and a biretta on head in outline resembling the 'Tam o' Shanter' cap.

13. BASIL, ST (_Greece_).—Black woollen tunic, over which another with sleeves about three palms wide, open in front, with woollen fringes or loops of another (but still dark) colour, which can be fastened with small buttons. Head always covered with a cap, which conceals the ears. Caputium with _vittae_ or streamers attached, which hang over the shoulders, and are said to typify the cross.

14. BASIL, ST (_Italy or Spain_).—Till 1443 resembling the Greek dress (No. 13). After that date, tunic, leather girdle, scapular, cuculla, caputium—all black.

15. BASIL, ST (_Russia_).—Like Greece (No. 13), with the addition of a small cuculla.

16. BENEDICT, ST (_St Justina of Padua_).—Black woollen tunic to which a caputium is sewn. Scapular; cuculla from shoulder to feet with very wide sleeves.

17. BENEDICT, ST (_Clugniacs_).—Black cappa clausa with rude sleeves or hood.

18. BENEDICT, ST (_India_).—Black tunic somewhat short, white scapular, mantle, and caputium.

19. BETHLEHEMITES.—Black woollen tunic with leather girdle; cappa, on left side of which a _pannula_ with a representation of the manger at Bethlehem. Discalced. Black cap on head.

20. BIRGITTA, ST.—Gray tunic and cuculla, to which a caputium is sewn, gray mantellum, signed with red cross, having a white roundle or plate at the centre.

21. CAELESTINES.—White, black caputium and scapular.

22. CAMALDULENSES (_Hermits_).—White woollen tunic, scapular and round caputium; cuculla (also white) in service. Black shoes.

23. CAMALDULENSES (_Monks_).—As Benedictines, but white, and the scapular is girded round the loins. Tunic with very wide sleeves, caputium, etc.

24. CAPUCHINS.—Rough black woollen tunic girded with coarse rope; hood and cape. Discalced.

25. CARMELITES.—Tunic, girdle, scapular, caputium, brown; cappa or mantle white. Hat on head black, except in Mantua, where it is white.

26. CARMELITES A MONTE SACRO.—Cappa shorter than that of the other Carmelites, and no cap on head at any time.

27. CARTHUSIANS.—Black woollen pallium, over which white gown passed over the head, and scapular with side loops.

28. CISTERCIANS.—Benedict XII decreed _brown_ as the Cistercian colour; but there was an uncertainty as to the interpretation of this decree; some, alleging that _gray_ or _black_ were included in the term 'brown,' wore those colours. To remedy this confusion, Sixtus IV decreed black or white: black caputium and scapular girded round loins; black cuculla added out of doors. In choir white.

29. CISTERCIANS (_Fogliantino_).—Like the Benedictines in shape, white in colour. Formerly discalced everywhere, now only in France. Black wooden sandals worn in Italy.

30. CISTERCIANS (_La Trappe_).—White cuculla with ample sleeves, girded; caputium.

31. CHARITON, ST.—Lion-coloured tunic, with black cuculla and caputium.

32. CHOORS (_Canons regular of; Bordeaux_).—White woollen vestis, white linen scapular; linen cotta in choir. Almuce, worn over the arms in summer, round the neck in winter.

33. COLORITI (_Calabria_).—Long tunic, with round caputium and mantellum from rough black natural wool; woollen girdle.

34. COLUMBA, ST (_Avellana_).—White woollen tunic or caputium, over which a scapular; a narrow pallium added out of doors.

35. CROSS, ST (_Canons regular of; Coimbra_).—Cassock, surplice, and almuce; the ordinary canonical dress.

36. CRUCIFERS (_Italy_).—Blue tunic (formerly ash-coloured, or uncertain), scapular, and hood. Silver cross constantly borne in the hand.

37. CRUCIFERS (_Belgium_).—White tunic, scapular, and caputium; black mozetta, signed in front with a red and white cross.

38. CRUCIFERS (_Lusitania_).—Blue tunic, over which gown, mozetta and hood. A pallium added out of doors.

39. CRUCIFERS (_Syria_).—Black.

40. DIONYSIUS, ST (_Canons regular of; Rheims_).—Long surplice, over which (in winter) a cappa clausa without armholes. Biretta. Almuce worn over arm.

41. DOMINIC, ST.—Tunic, scapular, and broad round caputium of white wool. Black cappa, shorter than the tunic, added out of doors.

42. FONTIS EBRALDI (_Fontevraud_).—Black tunic girded, scapular, caputium.

43. FRANCIS, ST.—Ash-coloured tunic girded with a cord divided by three knots; round caputium and mozetta.

44. FRANCIS, ST (_de observantia_).—Woollen tunic girded with cord; cape, hood; colour formed by mixture of two parts of black wool to one of white. Discalced, in wooden or leathern sandals.

45. FRANCISCANS (_of St Peter of Alcantara_).—Rough and patched tunic girded with cord; cape and hood. Feet entirely unprotected.

46. FRANCIS DE PAUL, ST (_Fratres minimi_).—Woollen tunic, dark tawny colour with round caputium, whose ends hang below the loins before and behind, both girded by a rope, the free end of which is knotted with five knots (novices knot _three_ knots only). Pallium reaching a little below the knees, worn in winter both indoors and out. Formerly discalced, with sandals of various materials; afterwards, however, this practice was dispensed with.

47. GENOVEFA, ST (_Canons regular of_).—White vestis and rochet, black biretta, fur almuce over left arm. In winter a long black pallium is added to the vestis and rochet, and a black caputium or hood.

48. GEORGE IN ALGA, ST (_Canons regular of_).—Cassock, over which a blue gown.

49. GILBERT, ST (_Canons regular of_).—Black cassock and hood, and surplice lined with lamb's wool. Linen cappa added at service.

50. GRAMONTANS.—Any dress, very rough. The 'reformed' dress is a rough white linen tunic, over which another, thinner, of black; scapular and caputium.

51. HERMITS (_Egypt_).—Tawny tunic, black pallium.

52. HIPPOLYTUS ST, (_Brothers of Mercy of_).—Brownish tunic, scapular, hood.

53. HUMILIATI.—White tunic, scapular, mantle, cape, and cap.

54. JAMES, ST (_Canons regular of_; _Spada_).—White woollen vestis and rochet.

55. JEROME, ST (_Hermits of_).—White woollen tunic, scapular with round caputium, cappa open in front: all black wool.

56. JEROME, ST (_Hermits of_; _foundation of Lupo Olmedo_).—White tunic girt with black leather girdle round loins; small round caputium and tawny cuculla. Black biretta worn at home.

57. JEROME, ST (_Hermits of_; _foundation of Peter Gambacorta_).—Tawny tunic girded with leather girdle, tawny crimped cappa, round and narrow caputium, square black biretta.

58. JEROME, ST (_Fiesole_).—Tawny woollen vestis with crimped cappa open in front. Leather girdle. Discalced; wooden sandals, afterwards abandoned.

59. JESUATI.—White tunic, square caputium, gray cappa (after 1367). A white appendage, like a sleeve, worn instead of caputium, changed by Urban VIII for a caputium of the same colour as the mantle.

60. JOHANNIS DEI, ST.—Dark ash-coloured tunic with scapular reaching to knees;[104] round, pointless caputium. Black cap added out of doors.

61. JOHN, ST (_Canons regular of; Chartres_).—White vestis and rochet; almuce over left shoulder.

62. JOHN, ST (_Hermits of; de Pœnitentia_).—Rough woollen cloth, tunic and cappa with hood, feet entirely unprotected, heavy wooden cross suspended in front from neck.

63. JOHN BAPTIST, ST (_Canons regular of; England_).—Black or brown vestis, scapular, cappa clausa, and mantle, all signed with a black cross.

64. KLOSTERNEUBURG (_Canons regular of; Austria_).—White surplice and black cappa, for which latter an almuce is substituted on festival days.

65. LIRINENSES (_Lerina Island, Tuscany_).—Tunic and mantle girded with scarf, over this sleeved cappa aperta with small caputium: all black.

66. LO, ST (_Canons regular of; Rouen_).—Violet cappa, violet mozetta or cape, and hood in winter; white cassock and rochet.

67. MACHARIUS, ST (_Egypt_).—Violet tunic, black scapular, small cuculla; cap on head covering hair, forehead, temples, and ears.

68. MARK, ST (_Canons regular of; Mantua_).—White woollen vestis, rochet, pallium, for which latter a mozetta is substituted in choir and a white biretta added. Sheepskin almuce on left arm.

69. MARTIN, ST (_Esparnai_ [_Aspreniacum, Campania_]).—Vestis talaris of white, above which a sarrocium or scorligium, which is a species of rochet, described by Mauburnus.[105]

70. MARY, ST (_de Mercede Redemptionis Captivorum_).—White tunic, scapula, short caputium, and cappa. A small shield bearing _party per fess in chief gules a cross pattée argent in base three pallets_ (the base charge is the arms of the Kingdom of Arragon), is worn in front.

71. MARY, ST (_de Mercede Redemptionis Captivorum, another dress_).—In this the caputium is prolonged and the feet discalced.

72. MARY, ST (_Servants of_).—Coarse tunic, scapular, cappa and hood: all black.

73. MAURICE, ST (_Canons regular of_).—Cassock, rochet, purple cape or mozetta, biretta.

74. MONTE LUCA (_Hermits of_).—Tunic, short chasuble-like scapular, mantle and hood and cap or hat, the latter optional; all tawny colour. Some are discalced, others with shoes or sandals.

75. MONTE SENARIO (_Hermits of_).—Black tunic, scapular, pallium extending below knees, caputium.

76. MONTE VERGINE (_in Avellina; monks of_).—Tunic, scapular, and cuculla; out of doors pallium and cap substituted for cuculla. All white.

77. OLIVETANS.—White vestis with wide sleeves, caputium crispatum on shoulder.

78. PACHOMIUS, ST.—White woollen tunic and cuculla, the latter signed with a violet cross.

79. PAMPLONA (_Canons regular of_).—Cassock, alb, sleeveless rochet, ash-coloured mozetta.

80. PAUL, ST (_Hermits_).—White woollen vestis, rather short, with short mantellum over, and short caputium; discalced.

81. PAUL, ST (_Monks_).—White tunic sleeved, caputium, and collar round shoulders. Out of doors, black cap and cloak (white in Hungary).

82. PETER, ST (_Canons regular of; Monte Corbulo_).—At first gray cassock and rochet, and almuce or caputium; after 1521 black cassock, white-sleeved rochet, and black cloak.

83. POLAND (_Canons regular of_).—White tunic and linen surplice reaching to about the knees, fur almuce about shoulders, dark-coloured skull-cap of wool edged with fur.

84. PORTUGAL (_Canons regular of_).—White rochet and tunic, tawny almuce, and pallium.

85. PREMONSTRATENSIANS.—White tunic and scapular, sewn up in front, white sleeveless cappa without girdle, white biretta, almuce, white shoes. (The white is all _natural_, not dyed.)

86. ROUEN (_Canons regular of the Priory of the Two Lovers_).—White tunic or alb and rochet, almuce.

87. RUFUS, ST (_Canons regular of; France_).—White cassock buttoned up in front, white girdle, black biretta.

88. SABBA, ST.—Tawny tunic girded, with black scapular. Discalced.

89. SAVIOUR, ST (_Canons regular of; Laterans_).—White buttoned cassock, linen rochet. Out of doors black pallium and biretta.

90. SAVIOUR, ST (_Canons regular of; Lorraine_).—Black tunic with little linen rochet hanging down from the neck to the left side, five inches broad, like a girdle, over which in choir a cotta, and gray almuce carried on the arm in summer; in winter a full sleeveless rochet with cappa reaching to the ankles of black linen, whose front edges are decorated with red cloth about a foot wide. Caputium, whose front edge surrounds the face like an almuce, with fur about two inches wide.

91. SAVIOUR, ST (_Canons regular of; Sylva Lacus Selva_).—White woollen tunic, rochet and scapular, black cappa.

92. SEPULCHRE, THE HOLY (_Canons regular of_).—White rochet, black cappa and caputium. At the left side of the cappa a Greek cross cantoned by crosslets in red.

93. SEPULCHRE, THE HOLY (_Canons regular of; Bohemia, Poland, Russia_).—Black vestis and rochet, over which a mantelletum—a waistcoat or rochet-like vestment, sleeveless, but rather long, open in front, and reaching to a little above the knees—on the left side of which a double-transomed cross.

94. SYLVESTER, ST.—Tunic, caputium, scapular, cuculla of blue. Biretta worn on sacred occasions.

95. TRINITATIS, SS (_Redemptionis Captivorum_).—White tunic, scapular, and cappa, with red and blue cross flory on the scapular and left side of the cappa.

96. TRINITATIS, SS (_Redemptionis Captivorum; Spain_).—Cappa brown, otherwise as above described. By others in Spain a tawny cappa is worn, and the feet are discalced. Round black caputium added.

97. TRINITATIS, SS (_Redemptionis Captivorum; France_).—All white, the cross plain; feet discalced; caputium also white.

98. USETZ (_Canons regular of_).—White buttoned tunic and surplice, extinguisher-shaped, like the ancient chasuble.

99. VALLE DE CHOUX (_Burgundy, between Dijon and Autun, Canons regular of_).—White, black scapular, girded with black girdle.

100. VALLE RONCEAUX (_Canons regular of_).—Black, with white scapular, very small, and resembling archiepiscopal pall. Black cappa added in service.

101. VALLE DI SCHOLARI (_Canons regular of_).—White woollen tunic and scapular; black cappa lined with lamb's wool, biretta.

102. VALLEY OF JEHOSHAPHAT (_Canons regular of_).—Full red cuculla and caputium.

103. VALLIS VIRIDIS (_near Brussels; Canons regular of_).—Black tunic and cassock, white rochet, black caputium.

104. VALLUMBROSANS.—Identical with the Sylvestrines, but grayish-black instead of blue.

105. VICTOR, ST, WITHOUT THE WALLS (_Canons regular of; Paris_).—White tunic and wide-sleeved surplice, almuce, biretta.

106. VINDESHEIM (_Canons regular of_).—White tunic and rochet, biretta, fur almuce added on shoulders in winter.

107. WILLIAM, ST (_Hermits of_).—Tunic, over which another sleeveless, girded. Scapular, feet entirely unprotected. At first white, but black after union with the Augustinians.

_Nuns._

The dress of nuns, as a general rule, consists of a _vestis_ (gown or tunic), girt at the waist, and a scapular. To these various orders add _pallia_, _mantella_, etc., as will appear from the following list. As a general rule, a white _gremial_ or breast-cloth is fastened over the head and round the throat and breast; over this two loose _vela_ or cloths are placed on the head, the inner white, the outer black. The feet, even of 'discalced' nuns, are protected at least by wooden, bark, or leathern sandals; very rarely are the feet entirely unprotected.

1. ACEMETAE (_or Vigilants_).—Uncertain; according to some authorities, green vestis, signed with a red cross, above which a mantellum or cape. Black velum on head.

2. AGNES, ST (_Dordrecht_).—White vestis and scapular, black velum on head, ruff round neck.

3. AMBROSE, ST.—White, black velum on head.

4. ANGELICA, ST (_Milan_).—White vestis and scapular, cross on breast, ring on finger, with cross in place of a jewel.

5. ANTONIUS, ST (_Syria_).—No definite rule, any dress suitable to monastic life.

6. AUGUSTINE, ST (_Solitaries of_, 1256).—Black; Gregory IX gave licence to wear white, with black scapular and velum on head.

7. AUGUSTINE, ST (_ancient habit_).—Black tunic, white linen rochet, on head a cloth, ornamented with semée of red crosses, reaching down the back like a cloak or cope.

8. AUGUSTINE, ST (_discalced; Spain_).—Similar to the corresponding monks, but with the usual vela on the head.

9. AUGUSTINE, ST (_discalced; Lusitania_).—White vestis (to which a black vestis is added on feast days) girded with black leather girdle, white scapular, black mantellum; on the head a rough white linen cloth hanging before the face to the eyes, but behind to the waist. On this white cloth another, black, about five palms in breadth.

10. AUGUSTINE, ST (_Penitents of_).—Black vestis and cappa, reaching to knees; scapular white; face covered with a black veil.

11. AUGUSTINE, ST (_Venice_).—White; black veil on face.

12. BASIL, ST (_Eastern_).—Natural (undyed) black dress; black mafors (narrow scapular-like pallium); gloves or sleeves covering the arms and hands as far as the fingers; black velum covering the whole head.

13. BASIL, ST (_Western_).—As in the East till 1560. After that date, black vestis, scapular and velum reaching from head to knees; black gremial or breast-cloth. A cassock with ample sleeves added for church services.

14. BEGGA, ST (_Antwerp_).—Black vestis, black pallium from head downwards, a cap (biretta), resembling in outline an inverted saucer, on head white velum round head and across breast.

15. BENEDICT, ST.—As monks, but with velum in place of caputium.

16. BENEDICT, ST (_de Monte Calvario_).—White tunic and scapular, with black velum on head. Discalced.

17. BIRGITTA, ST.—White camisia, gray tunic, cuculla with sleeves reaching to tip of middle finger, gray mantellum. On the head a 'garland' or 'wreath' concealing the forehead and cheeks, and secured at the back of the head by a pin. On this is placed a black velum fastened by three pins, one on the forehead and one over each ear. Above this is a corona of white cloth consisting of a Greek cross passing over the head from forehead to back and from ear to ear, the ends joined by a circle that passes round the temples. At each of the intersections of the cross arms with each other and with the circle is fastened a small piece (_gutta_) of red cloth—the total of five doubtless typical of the Five Wounds.

18. CAESARIUS, ST.—White vestis, girded; black velum on head.

19. CALATIAVANS.—White; white scapular signed with red cross flory, usual white and black vela on head.

20. CAMALDULENSES.—White; scapular confined with white girdle; usual vela on head.

21. CANONESSES REGULAR (_Belgium_, _Lorraine_, etc.).—White tunic girt at waist, mantle over; black velum on head; a rochet is worn in some houses.

22. CANONESSES REGULAR (_Rouen_).—Originally white; now black tunic, black mantellum lined and edged with white mouse-fur; black and white vela disposed as usual on head.

23. CANONESSES (_Mons_).—Black vestis with white sleeves; black velum on head reaching down back half-way; pallium or mantle on shoulder hanging to ground, black lined with white. In church service the dress consists of white linen surplice or cassock reaching to feet, braided with a cord sewn upon it arranged in ornamental knots and scrolls; peaked head-dress, from the point of which hangs a long pendant streamer. Pallium or mantle of black silk, lined with mouse-fur, white with black spots.

24. CAPUCHINS.—Rough woollen vestis, scapular, mantellum, white gremial cloth, black and white vela on head.

25. CARMELITES (_ancient_).—Tawny tunic, short white pallium or mantle, white velum encircling head.

26. CARMELITES (_modern_).—Tawny tunic and scapular, white pallium reaching to feet, usual vela on head.

27. CARMELITES (_France_).—Brown habit, white mantellum lined with fur, white gremial cloth covering head and breast, black velum above this.

28. CARMELITES (_discalced_).—Like ordinary Carmelites, but with somewhat long cappa of coarse cloth; two black vela on head; feet shod with woollen cloth and bark sandals.

29. CARTHUSIANS.—White tunic and scapular; cloth on neck and breast, usual velamina on head.

30. CASSIAN.—White tunic and linen rochet, with black velum on head.

31. CISTERCIANS.—White; gray (sometimes black) scapular, girded; in choir a white cuculla added.

32. CLUGNIACS.—Black tunic, girded; ample scapular, also black; usual vela on head.

33. COLUMBANUS, ST.—White tunic, cuculla, gremial cloth, and velum on head.

34. CROSS, ST (_Penitents of_).—White tunic, over which another, black, girded with leather girdle. White gremial cloth and velum.

35. DOMINIC, ST.—White vestis, girded; scapular; black and white vela on head. In choir or at the Sacrament a cappa is added.

36. DOMINIC, ST (_Penitents of_).—White tunic and scapular; white gremial cloth and velum, over which a flowing black pallium is placed which hangs down to the feet.

37. ELIGIUS, ST.—Black tunic, white mantle, white gremial cloth on head and breast, over which black velum.

38. FONTEVRAUD.—Black tunic, white gremial and velum.

39. FONTEVRAUD (_reformed_).—Black pallium added to previous dress.

40. FRANCIS OF ASSISI, ST.—Rough tunic girt with a rope, scapular and mantellum; white gremial cloth. Discalced; feet in wooden sandals.

41. FRUCTUOSUS, ST.—Cuculla, pallium, and tunic, all gray; girdle securing tunic black. Discalced (sandals worn in summer, shoes in winter).

42. GENOVEFA, ST (_Canonesses of_).—White tunic and surplice, black fur 'almutia,' ornamented with white spots, worn at service over left arm (something like a long maniple). White gremial cloth, and black velum over it on head.

43. GILBERT, ST.—Black tunic, mantle, and hood, the last lined with lamb's wool.

44. HILARY, ST.—Gray tunic, not long, over which a short tawny pallium; black velum on head, with white band round forehead; shoes with pointed toes turned upward.

45. HOSPITALERS OF ST JOHN OF JERUSALEM.—Tawny tunic with white cross sewn on breast. White velum on head.

46. HOSPITALERS OF ST JOHN OF JERUSALEM (_France_).—Black vestis signed with a white cross fourchée; pallium with similar cross on left shoulder; white and black vela on head. Fastened to the pallium a rosary divided into eight parts, symbolical of the instruments of the Passion.

47. HOSPITALERS (_Canonesses; Paris_).—White vestis, linen rochet, pallium from shoulders to feet, usual vela on head.

48. HOSPITALERS OF THE HOLY GHOST (_Saxony_).—Black vestis, with double-transomed cross fourchée in white on the left side of breast. Usual vela on head.

49. HUMILIATI (_Milan_).—White tunic girded; loose white scapular; white velum.

50. INFANT JESUS, VIRGINS OF.—Woollen vestis of dark tawny colour. On certain days black velum on head reaching nearly to feet.

51. ISIDORE, ST.—Uncertain; probably gray tunic and cappa with hood. Discalced.

52. JAMES, ST, DE SPATHA.—Black vestis with red cross flory fichée on the right on the breast. White cappa reaching to feet. Usual vela on head.

53. JEROME, ST.—White tunic, gray scapular, black pallium, black velum on head.

54. JESUATAE.—White tunic and brown scapular; cappa of the same colour added at service. Usual vela on head.

55. LATERAN CANONESSES REGULAR.—White tunic and rochet; white gremial cloth over head and breast, over which black velum. A wide-sleeved surplice added for service.

56. LAURENCE, ST (_Venice_).—Black vestis with white velum on head, not altogether covering the hair. A long flowing cassock added for a service-robe, and a long black velum placed over the white velum.

57. MACHARIUS, ST.—Tawny vestis with black cappa, or a sheepskin over it.

58. MALTA, KNIGHTS OF.—Black tunic and scapular, black pallium, very long and supported over the arms to keep it from the ground; white Maltese cross on left shoulder of pallium. Black and white silk chain hanging from neck supporting wooden images of the instruments of the Passion.

59. MARIA, ST, IN CAPITOLIO (_Canonesses of_).—Silk vestis, above which a white rochet. Head covered with long black velum reaching to ground. At first a crimped, ruff-like collar round the neck; this was afterwards abandoned.

60. MARIA FULIENSIS, ST.—Rough white vestis; white gremial cloth on head and breast, loosely covered with black velum. Discalced.

61. MARY THE VIRGIN, ST, ANNUNCIATION OF.—Gray tunic, white chlamys or cloak, red cross-shaped scapular, usual head coverings.

62. MARY THE VIRGIN, ST, ANNUNCIATION OF (_another order_).—White vestis, black girdle, white scapular, blue gown, white gremial on head and breast, black velum.

63. MARY THE VIRGIN, ST, ASSUMPTION OF.—Blue, secured with white girdle, white scapular, white gremial cloth, white velum (very long) on head. In choir a pallium of mixed silk and blue wool is added.

64. MARY THE VIRGIN, ST (_Canonesses regular of_).—Black tunic, over which a long black cappa is girded in choir; usual gremial cloth and vela.

65. MARY THE VIRGIN, ST, DAUGHTERS OF (_Cremona_).—Black. Resembling the habit of the priests of the Society of Jesus, but with black velum in place of biretta. An extra black velum and an extra black mantle is added out of doors.

66. MARIA, STA (_de Mercede Redemptionis Captivorum_).—White vestis and scapular; usual vela on head. In centre of breast a shield bearing _party per fess in chief gules a cross pattée argent, in base three pallets_.

67. MARY THE VIRGIN, ST, SERVANTS OF.—Same as corresponding monks, with velum instead of caputium. In Germany certain of this order wear a white velum with a blue star on the forehead.

68. MARY THE VIRGIN, ST, SEVEN SORROWS OF.—Black woollen vestis and girdle, head and breast with white linen covering, long black head-covering put on out of doors.

69. MARY THE VIRGIN, ST, PURIFICATION OF.—Simple black vestis, white collar and cuffs, black velum on head—much like ordinary mourning dress.

70. MARY THE VIRGIN, ST, VISITATION OF.—Black vestis, pectoral cross of silver with figure and monogram of Christ. Usual vela on head.

71. MARY OF THE ROSARY, ST.—Black; image of the Conception, surrounded by a rosary embellished with figures of the instruments of the Passion, on breast; white gremial cloth and white velum on head.

72. OLIVETANS.—White cuculla and tunic; usual vela on head.

73. PACHOMIUS, ST.—Black tunic and gray hood; a row of small white Greek crosses along every edge.

74. PHILIPPINES OF ROME.—Black woollen tunic, white sleeveless surplice with black cross in centre. Usual vela on head.

75. PREMONSTRATENSIANS.—White vestis and pallium, white scapular girded. On the forehead a cross signed on the white velum.

76. PETER OF ALCANTARIA, ST (_Solitaries of_).—Rough vestis girded with a rope; scapular, mantle, and velum. No covering on head.

77. SACRAMENT, ADORATION OF THE MOST HOLY.—Black vestis, black velamen over head and shoulders, golden figure of the Host on breast.

78. MARY THE VIRGIN, ST, PRESENTATION OF.—Black, white scapular, usual vela on head signed with cross in the centre of the forehead.

79. SEPULCHRE, CANONESSES OF THE HOLY.—Black tunic, over which a white sleeveless surplice reaching to knees. Usual vela on head. Mantellum, on the left shoulder of which is a double transomed cross in red. To the left side are two ropes sewn, knotted together by five knots to typify the Five Wounds.

80. STEPHEN, ST.—White woollen vestis and scapular with red cross fourchée on breast. Usual vela on head. In choir a white cuculla is added with full sleeves of red silk.

81. SYLVESTER, ST.—Similar to monks, but with usual vela on head.

82. TRINITATIS, SS (_Redemptionis Captivorum_).—White vestis and scapular, black pallium. On pallium and scapular a red and blue Greek cross fourchée. Usual vela.

83. TRINITY, MOST HOLY.—White tunic and scapular, tawny cappa signed with Greek cross fourchée in red and blue. Similar cross on scapular. Black sandals.

84. URBANISTS.—Blackish vestis and scapular, tawny mantellum at service, white gremial cloth, white and black vela on head.

85. URSULA, ST.—Black vestis girded with cord, white gremial cloth, long black velum on head.

86. URSULA, ST (_Rome_).—Woollen vestis of mingled black and violet, with black tunic fastened by black leather girdle. Usual vela on head, the black one reaching to the knees.

87. URSULA, ST (_Parma_).—Black vestis, very long dark violet pallium, the hem girt up in the girdle, and that part over the head concealing the eyes.

88. VALLUMBROSANAE.—As monks, but with black cuculla; usual vela on head.

89. MINISTRANTES INFIRMIS (_Belgium_).—Black dress and scapular; white velum over head and shoulders.

90. MINISTRANTES INFIRMIS (_Liburni_).—Blue dress with long and wide sleeves, white velamen over head and breast, another white velamen loose on head girded with rope round waist.

91. SACRAMENT, POOR VIRGINS OF THE HOLY.—Woollen tawny tunic girt with rope. White velamen on head.

MEDIAEVAL UNIVERSITY COSTUME.

The details here given respecting mediaeval university costume are abridged from a long and exhaustive paper by Prof. E. C. Clark in vol. 50 of the _Archaeological Journal_.

There is no doubt that the university dress of the middle ages is an adaptation of monastic costume. The original schools from which the universities were developed were of a clerical character, and their members wore clerical dress. The dress of the mediaeval universities was international, unlike the costume worn to-day; hence the following account, while primarily concerned with the English universities, will serve as a description of Continental university dress as well.

The system of degrees was developed in France by the end of the thirteenth century. There were four grades: first, the ordinary scholar or undergraduate; then the determinant; thirdly the licentiate; and fourthly the master, professor or doctor. The undergraduate resided, attended lectures, and argued on questions in the schools; the determinant 'determined' or decided on questions upon which he had previously merely argued; the licentiate received the chancellor's 'licence' to incept (_i.e._, take the steps necessary for obtaining the master's degrees), to lecture, and to dispute in school exercises. The mastership was the highest grade, and it included the regent, who was engaged in teaching, and the non-regent, who had ceased to teach. From the second grade probably sprung the baccalaureat; the bachelor was at first a kind of supernumerary teacher, whose lectures were probably recognised only within his own university.

The robes are thus described:

1. _Toga or roba talaris_, the simplest and most general form of university dress, probably originally derived from the Benedictine habit. It was full and flowing, open in front, with wide sleeves through which the arms passed their whole length. Subsequent modifications curtailed the sleeves for undergraduates (retaining the fuller form for mourning), and (in England) introduced distinctive marks for the various colleges. The modern Bachelor and Master of Arts gown is derived from this dress combined with other garments. In certain colleges in Oxford it was directed to be sewn up from the wearer's middle to the ground. In Clare Hall, Cambridge, fellows were permitted to line it with fur. _Gona_ and _Epitogium_, which we meet with in certain mediaeval statutes, are probably synonyms of this.

2. _Hood._ The hood (_caputium_) was originally the head-covering in bad weather; it was afterwards dropped on the shoulders, and then assumed the form of a small cape. A large _tippet_ is sometimes seen beneath this cape in representations of academical costume. The _Undergraduate's_ or _Scholar's hood_ was black, not lined, and to it a long liripipe or streamer was sewn at the back; the _Graduate's_ was furred or lined, with a short liripipe. The various degrees were indicated by differences of lining; bachelors wore badger's fur or lamb's wool; licentiates and regents wore minever or some more expensive fur; non-regents wore silk. When the undergraduates abandoned hoods (before sixteenth century; exact date uncertain) they became a distinctive mark of the attainment of a degree.

The liripipe was also called _tipetum_ or _cornetum_. The latter may be the origin of the French _cornette_, a silk band formerly worn by French doctors of law, and a possible origin for the modern English scarf. The word _liripipe_ is also used to denote pendant false sleeves, and also the tails of long-pointed shoes. This, however, lies rather in the region of everyday costume. In 1507, at Oxford, we find _typet_ or _cornetum_ used to denote an alternative for the _toga talaris_ allowed to Bachelors of Civil Law. This is clearly not the tail of a hood, but its exact significance is uncertain.

3. _Mantellum._ The origin and meaning of this word are alike uncertain. The use of '_mantelli_ or _liripipia_, commonly called typets,' was prohibited to fellows and scholars of Magdalen College, Oxford, by a statute dated 1479, except _infirmitatis causa_. From this we may infer that the _mantellus_ (also called _mantella_ or _mantellum_) was something akin to the liripipe. In another notice (1239) they are coupled with _cappae_: certain riotous clerks had to march in a penitential procession '_sine cappis et mantellis_.' Prof. Clark infers from these passages and from other sources that the academical mantellum 'is not a hood, but is worn either instead of, or in addition to, the hood, with the cope, or else instead of the cope or long tabard.'

4. _Cassock._ This was at one time worn by all members of universities under their gowns. Doctors of divinity, doctors of laws, cardinals, and canons wore scarlet. Certain days at present are called 'Scarlet Days' in the English universities, on which doctors in all faculties wear scarlet. This may be a survival of the ancient scarlet cassock.

5. _Surplice._ 'A dress of ministration, used in college chapels by non-ministrants, more as a matter of college discipline than as academical costume.'

6. _Almuce._ Distinctive of masters and doctors, distinct from the hood. Another possible origin of the English hood.

7. _Cope._ There were two kinds of cope in use at the English universities—the _cappa manicata_ or sleeved cope; and an uncomfortable contrivance called the _cappa clausa_, which was sewn all the way up, passed over the head when put on, and was not provided with sleeves or other openings for the arms save a short longitudinal slit in front. The Archbishop of Canterbury prescribed this as a decent garb for Archdeacons, Deans and Prebendaries in 1222. Regents in arts, laws, and theology were permitted to lecture in a _cappa clausa_ or _pallium_ only. The _cappa manicata_ was probably worn generally, as being a sober and dignified dress; it very rarely occurs in contemporary representations.

8. The _tabard_ or _colobium_ was a sleeveless gown closed in front; but ultimately it was slit up, the sleeves of the gown proper were transferred to it, and the use of the latter discontinued. All not yet bachelors were required by the statutes of Trinity Hall, Cambridge (1352), to wear long tabards, while Clare Hall, the adjoining foundation, required its Master (Head), masters, and Bachelor Fellows to wear this and other robes, in 1359. Kings' Hall (1380) required every scholar to wear a _roba talaris_, and every bachelor a robe with tabard suited to his degree.

9. _University Head-dress._ A skull-cap was early allowed to ecclesiastics to protect the tonsured head in cold weather, and, except the ordinary hood, this is the only head-dress recognised by the early university statutes. This _pileus_, however, soon assumed a pointed shape, thus ⏞̲ and in this form was recognised as part of the insignia of the doctorate; doctors only are represented wearing it upon monuments. The central point developed afterwards into the modern tassel. Bachelors wore no official head-dress.

[104] So Bonanni's text; it reaches to the _feet_ in his plate.

[105] Cit. ap. Bonanni, vol. iv, No. xvii: Quidam enim subtile integrum cum manicis integris habent, quidam autem deferunt hanc lineam vestem in formam longi et lati scapularis sine manicis in lateribus apertam quidam circa tibia ad latitudinem palmae Carthusiensium more consutam, alii scapulare latum cum rugis habent aliis est forma parvi scapularis et brevis cum rugis et plicis e collo pendentis quod Scorligium dicunt quibusdam ex latere linea hasta aliis arca collum pecia linea.

APPENDIX II.

AN INDEX OF SYNONYMOUS TERMS.

Alba (Lat.), alb. =Anaboladion= (Gk.), amice. Anabolagium (Lat.), amice. =Anabolaion= (Gk.), amice. Anagolaium (Lat.), amice. Aurifrigium (Lat.), orphrey. Baltheus (Lat.), girdle. Bitarshil (Copt.), stole. Caligae (Lat.), stockings. Cambo (Lat.), pastoral staff. Cambutta (Celto-Lat.), head of pastoral staff. Campagi (Lat.), stockings. Cappa (Lat.), cope. Capuita (Lat.), pastoral staff. Cassacca (Lat.), cassock. =chamalauchion= (Gk.) = =chamalauchê=. Chirothecae (Lat.), gloves. Chrysoclave (O.-Eng., from Lat.), orphrey. Cingulum (Lat.), girdle. Clappe (O.-Eng.), pastoral staff. Cleykstaff (O.-Eng.), pastoral staff. Cleystaff (O.-Eng.), pastoral staff. Cruche (O.-Eng.), pastoral staff. Ephod (Lat., from Heb.), amice. =epimanika= (Gk.), maniples. =epimanikia= (Gk.), maniples. =epitrachêlion= (Gk.), stole. Faino (Syr.), chasuble. Fanon (_a_), (Lat.), maniple. Fanon (_b_), (Lat.), orale. Ferula (Lat.), pastoral staff. Fourevre (Fr.), mozetta. Humerale (Lat.), amice. Hure (O.-Eng.), ecclesiastical skull-cap. Jabat (Copt.), alb. Kerchure (O.-Eng.), amice. Koutino (Syr.), alb. Manicae (Lat.), gloves. =manikia= (Gk.), maniples. Mantile (Lat.), maniple. Mappula (Lat.), maniple. =ôrarion= (Gk.), stole. Orarium (Lat.), stole. Oururo (Syr.), stole. Pedum (Lat.), pastoral staff. =peritrachêli= (Gk.), stole. =peritrachêlion= (Gk.), stole. =phailonion= (Gk.), chasuble. =phainoli= (Gk.), chasuble. =phainolion= (Gk.), chasuble. =phakeôlion= (Gk.), stole. Phrygium (Lat.), orphrey. Pluviale (Lat.), cope. Poderis (Lat.), alb. Poruche (Rus.), maniple. Regnum (Lat.), tiara. Roba (Lat.), university gown. Roc (A.-S.), tunicle or dalmatic. Sabatyns } (O.-Eng.), stockings. Sabbatones } Sambuca (Lat.), pastoral staff. =sticharion= } (Gk.), alb. =stoicharion= } Subtile (Lat.), tunicle. Succinctorium (Lat.), subcingulum. Sudarium (Lat.), maniple. Superhumerale (Lat.), alb. Tibialia (Lat.), stockings. Tilsan (Copt.), chasuble. Toga = university gown. Tourmat (Copt.), alb. Triregnum (Lat.), tiara. Tunica alba (Lat.), alb. Tunica talaris (Lat.), cassock; also university gown. Tunicella (Lat.), tunicle. =hypomanikia= (Gk.), maniples. Varkass = vakass. Vestment (O.-Eng.), chasuble. Virga pastoralis (Lat.), pastoral staff. Zendo (Syr.), maniple. Zona (Lat.), girdle.

APPENDIX III.

A LIST OF THE PRINCIPAL AUTHORITIES REFERRED TO IN THE COMPILATION OF THIS WORK.

⁂ As this list is intended as a _guide_ to the student rather than as a criterion of the labour involved in writing this volume, it has been reduced by the omission of classical and other texts from which casual quotations have been made, and of many books which the author consulted without obtaining any information of value.

Badger (G. P.), The Nestorians and their Ritual. 2 vols. London, 1852.

Bloxam (M. H.), Companion to the Principles of Gothic Ecclesiastical Architecture. London, 1882.

Bock (F.), Geschichte der liturgischen Gewänder des Mittelalters. 3 vols. Bonn, 1859.

Bona (J.), Rerum liturgicarum libri duo. 3 vols. Turin, 1747.

Bonanni, Catalogo degli ordini religiosi della chiesa militante. 5 vols. Rome, 1722.

Calderwood (D.), Historie of the Kirk of Scotland. 8 vols. Wodrow Society, Edinburgh, 1842-49.

Carter (J.), Specimens of English Ecclesiastical Costume. London, 1817.

Cripps (H. W.), A Practical Treatise on the Law relating to the Church and Clergy. 6th edition. London, 1886.

Dolby (Anastasia), Church Vestments: their Origin, Use, and Ornament. London, 1868.

Fabric Rolls of York Minster. Surtees Society, Durham, 1859. (Also several other volumes of the publications of this Society.)

Fortescue (E. F. K.), The Armenian Church, founded by St Gregory the Illuminator. London, 1872.

Haines (H.), A Manual of Monumental Brasses. Oxford, 1861.

Harrison (B.), An historical Enquiry into the true Interpretation of the Rubrics in the Book of Common Prayer. London, 1845.

Hart (R.), Ecclesiastical Records of England, Ireland, and Scotland from the Fifth Century till the Reformation. Cambridge, 1846.

Hartshorne (C. H.), English Mediaeval Embroidery. _Archaeological Journal_, vol. i, pp. 318-335, vol. ii, pp. 285-301. 1845-47.

Hefele (C. J.), Beiträge zur Kirchengeschichte, Archäologie und Liturgik. 2 vols. Tübingen, 1864.

Howard (G. B.), The Christians of St Thomas and their Liturgies. Oxford, 1864.

Issaverdens (J.), Armenia and the Armenians. 2 vols. Venice, 1874.

Josephus, Works of, ed. Richter. Leipsig, 1826.

King (J. G.), The Rites and Ceremonies of the Greek Church in Russia. London, 1772.

Labbe (P.), and G. Cossart, Sacrosancta concilia ad regiam editionem exacta. 18 vols. Paris, 1671-72.

Lanigan (J.), An Ecclesiastical History of Ireland. 4 vols. Dublin, 1822.

Marriott (W. B.), Vestiarium Christianum. London, 1868.

Martene (E.) and U. Durand, Thesaurus novus anecdotorum. 5 vols. Paris, 1717.

Maskell, Monumenta ritualia ecclesiae anglicanae. Oxford, 1882.

Migne, Patrologia (almost all quotations from the early church writers are taken from this edition). Paris, 1849-64.

Moleon (le Sieur de), Voyages liturgiques de France. Paris, 1718.

Neale (J. M.), A History of the Holy Eastern Church. 4 vols. London, 1850.

Papal Letters (Calendar of Entries in the Papal Registers relating to Great Britain and Ireland, ed. W. H. Bliss). London, 1893.

Paris (M.), Chronica majora. Ed. Luard. 7 vols. Rolls Series. London, 1872-1883.

Pugin (A. W.), Glossary of Ecclesiastical Ornament and Costume. London, 1868.

Quick (J.), Synodicon in Gallia Reformata; or the Acts, Decisions, Decrees, and Canons of those Famous National Councils of the Reformed Churches in France. 2 vols. London, 1692.

Reichel (O. J.), English Liturgical Vestments in the Thirteenth Century. London, 1895.

Renaudot (E.), Liturgiarum orientalium collectio. Paris, 1716.

Rock (D.), Church of our Fathers. 3 vols. London, 1849-52.

Rock (D.), Textile Fabrics: a Descriptive Catalogue of the Collection of Church Vestments, [etc. in South Kensington Museum]. London, 1870.

Row (J.), The History of the Kirk of Scotland from the Year 1538 to August, 1637. Wodrow Society, Edinburgh, 1892.

Rubenius (A.), De re vestiaria veterum, praecipue de lato clavo. In the _Thesaurus Antiquitatum Romanorum_ of J. G. Graevius, vol. vi, col. 913. Leyden, 1697.

Saussay (A. de), Panoplia clericalis libri xv. Paris, 1649.

Shaw (H.), Dresses and Decorations of the Middle Ages. 2 vols. London, 1853.

Smith (W.) and S. Cheetham, A Dictionary of Christian Antiquities. London, 1875.

Stothard (C. A.), Monumental Effigies of Great Britain. 2 vols. London, 1817.

Webb, Sketches of Continental Ecclesiology. London, 1848.

Wey (F.), Rome. London, 1872.

Willemin (N. X.), Monumens français inédits. 2 vols. Paris, 1839.

Reference has also been made to the _Church Times_, the _Builder_, and the principal archaeological periodicals and publications of archaeological societies.

_INDEX._

Absolution, vestments worn at, 223

Acolytes, cassock of, 139

—— insignia of, 213, 214

Aethelwold, benedictional of, 115

Aix-la-Chapelle, chasuble at, 86

Alb. _See also_ Alba, 64

—— material and colour of, 65

—— ornamentation of, 66, 151

—— plain, when worn, 67

—— symbolism of, 68, 69

—— dimensions of, 69

—— modifications of, 140, 141

—— contrary to English Church law, 201

—— by whom worn, 214

Alba. _See also_ Alb, Dalmatica, Roba Talaris

—— by whom and when worn, 28, 30

—— origin of, 29, 31

—— description of, 30

—— canons respecting, 30

—— ornamentation of, 32, 59

—— baptismal, 36, 37

—— of newly baptized, 171

—— sigillata, bullata, 66

—— in Gallican church, 135

—— Eastern equivalent of, 178

Alcuin (pseudo-) quoted, 34, 64, 69, 77, 89, 96, 103, 111, 149

Almuce, description of, 142

—— distinctions of ecclesiastical rank in, 142

—— derivation of name, 142

—— evolution of, 143-146

—— worn under Eucharistic vestments, 219

—— in the universities, 256

Amalarius of Metz quoted, 52, 68, 77, 89, 92-95, 103, 122

Ambrose cited, 38

Amess. _See_ Almuce

Amice, 64

—— origin of, 71

—— how, by whom, and when worn, 71, 214

—— description of, 71

—— symbolism of, 72

—— ornamentation of, 151

—— vakass borrowed from, 188

Amys. _See_ Almuce

Anastasius Bibliothecarius quoted, 34

Anglican church, vestments in, 194 _et seqq._

Apparels, 153

Aquinas, St Thomas, cited, 132

Archdeacons, supposed, in St David's Cathedral, 80

Aregius, Bishop, receives dalmatica, 54

Armenian church, baptismal rite in, 171

—— —— vestments of, 176 _et seqq._

Augustine cited, 38

Aurelian, his grant of oraria to the Romans, 38

Autun, MS. at, on vestments of the Gallican church, 29, 135

—— Honorius of. _See_ Honorius

—— Bishops of, their privileges, 102

Auxanius, circumstances of his receipt of the pallium, 51

Bamberg, Bishops of, their privileges, 102

Bands, origin and development of, 208

—— when worn in Presbyterian church, 209

Baptismal vestments of administrator, 36, 122, 222; of baptized, 171

—— alba, 36

—— stole, 222

Bells and pomegranates, 6

Benedict III, life of, quoted, 66

Benediction of vestments, 212

Biretta, birettum, 150, 201

Bishops, insignia of, 27, 28, 213

—— stole, how worn by, 74

—— dalmatic of, 79

—— wearing archiepiscopal insignia, 102

—— subcingulum once worn by, 107

—— vestments worn by, on different occasions, 221. _See also_ under the names of different vestments

Bloxam quoted, 80

Bonanni quoted, Appendix i

Boniface VIII adds crown to tiara, 121

Bonnet of Levitical priest, 5

Brachialia, 122

Braga, Councils of. _See_ Council

Breastplate of the ephod, 9

Breeches, 4

Bucer quoted, 195

Bullinger quoted, 104

Buskins. _See_ Stockings

Byrrhus, 33

Caligae. _See_ Stockings

Calliculae, 59

Canons. _See_ Council

Canon's cope, 148, 220

Cap, Levitical, 5

—— ecclesiastical, 149

—— Malabar, 177

—— university, 256

Cappa, monastic, 235

—— serica, 148

—— manicata, 256

—— clausa, 256

—— _See also_ Cope

Caputium, 235, 254

Cardinals wear scarlet cassock, 139

Carthage, Council of. _See_ Council

Cashel, crozier of, 127

Cassianus quoted, 44

Cassikin, 204

Cassock, description of, 138

—— distinction of ecclesiastical rank in, 139

—— modern, 139

—— in Presbyterian church, 207

—— in universities, 255

Casula in Gallican church, 29, 135

—— secular, 43, 44

—— _See also_ Chasuble

Celebrant, vestments of, 214

Celestine, Pope, his letter on vestment ritual, 26, 46, 57

Cencio de Sabellis quoted, 107, 108

Chain, golden, 103

=Chamalauchê=, 176, 188, 234

Chambre, Will. de, quoted, 141

Charles I, his ordinance respecting vestments, 204

Charles the Great, 60

Chasuble (_see also_ Planeta), 64

—— materials of, 81

—— eucharistic and processional, 82

—— description and varieties of, 83, 84

—— dimensions of, 86

—— ornamentation of, 86, 152

—— symbolism of, 89

—— forbidden in English church, 201

—— folded, when worn, 215

Childebert consents to bestowal of pallium, 51

Chimere, 148, 199

Chirothecae. _See_ Gloves

Choir, vestments of, 148, 220

Chorkappa, 194

Chrismale, 171

Chrysome, 172

Cicero quoted, 43

Cidaris, 112

Clark, Professor E. C., quoted, 253, _et seqq._

Clavi, 31, 32, 42, 49, 58, 80

Clement, liturgy of, 15, 19

Coat of fine linen, 4

Collar, Roman, 148

Colobium, 32-36

—— in the universities, 256

Colours, liturgical, unknown in Early church, 58

—— in Western church, 223

—— in Eastern church, 230

Commodus, 33

Consecration of Archbishop Parker, 198

Constantius, 17

Cope, origin of, 146

—— description and material of, 146

—— hood of, 147

—— morse of, 147

—— canon's, 148, 220

—— ornamentation of, 153

—— for most part forbidden in English church, 201

—— worn by minister, 217

—— university, 256

Corinthians, First Epistle to, quoted, 22

Cornette, Cornetum, 255

Coronation robes, 162. _See_ Dalmatic, imperial

Cotta, 141

Council, second of Braga, 40

—— fourth of Braga, 40, 41

—— fourth of Carthage, 30

—— of Mayence, 41

—— first of Narbonne, 30

—— fourth of Toledo, 27, 31, 35, 39, 53, 55, 64, 114, 122

—— _See also_ Synod

Coverdale, vestments worn by, 198

—— cited, 200

Cross-staff, 125, 130

Crozier. _See_ Pastoral staff

Cuthino, 177, 180

Cyprian, St, of Carthage, 33

Cyril, Bishop of Jerusalem, 17

Dalmatic (_see also_ Dalmatica), 64

—— derived from alba, 78

—— episcopal and diaconal, 79, 214

—— ornamentation of, 80, 152

—— symbolism of, 79, 81

—— by whom worn, 214

—— imperial, 229

Dalmatica, a vestment in Rome, 29, 45, 53

—— secular, 32

—— Sylvester's decree concerning, 34

—— Isidore on, 35

David wears ephod, 8

Deacon, insignia of, 28, 34, 52, 214

—— when to wear alba, 30

—— Sylvester's decree respecting vestments of, 34, 52

—— stole, how worn by, 74

—— dalmatic of, 79

—— folded chasuble, when worn by, 215

Degrees, Mediaeval university, 253

—— how distinguished by dress, 254

De Saussay quoted, 58

Destruction of vestments, 168

Development of vestments, chaps. i-iii _passim_

Doctors of Divinity wear scarlet cassocks, 139

—— —— wear gray almuces, 142

Doeg, 8

Dol, Bishops of, their privileges, 102

Dolby, Mrs, quoted, 69, 144, 149

Dominica in albis depositis, 172

Dorsal orphrey, 88

Doubles, 220

Drawers, 4

Dublin, Synod of. _See_ Synod

Duchesne quoted, 50

Dunstan, St, figure of, 97, 116, 118

Durandus quoted, 106, 134, 172

Durham Rites quoted, 167

Eastern Churches, vestments of, chap. v

=Egkolpion=, 176, 188, 191

Elagabalus, 33

Embroidery. _See_ Apparels, Orphreys

—— Oriental, 162

England, excellence of embroidery in, 163

—— destruction of vestments in, 169

—— vestments of church of, 194

Ephod, description of, 6, 7

—— girdle of, 7

—— by whom worn, 8

—— worshipped, 8, 9

—— proper name, 9

—— breastplate of, 9

—— Latin name for amice, 257

=Epigonation=, 108, 176, 186, 191

=Epimanikia=, 136, 176, 180, 191, 233

Epiphanius quoted, 113

Epitogium, 254

=Epitrachêlion=, 50, 176, 182, 191, 233

Estla, 190

Eucharistic vestments, chap. iii

—— chasuble, 82

=Exôchamalauchê=, 176, 188, 191

Exodus, book of, quoted, 4-8

Fabius, 33

Fagius quoted, 195

Ferula, 58

Fife, Synod of. _See_ Synod

Final period of vestments, chap. iii

Flower of chasuble, 89

Folkestone ritual case, 201

Fountains Abbey mitre, 119

Gallican church, vestments of, 29, 135

Gammadia, 58

Garland, baptismal, 171

Genesis of vestments, chap. i

Geneva gown, 208

Georgi quoted, 106

Germanus quoted, 18, 175, 178, 184

Germany, vestments in, 193

Gideon, 8

Girdle, Levitical, 4

—— of ephod, 7

—— ecclesiastical, 64, 70. _See also_ =zônê=

—— contrasted with subcingulum, 107, 109

Gloves, 64

—— when recognised as vestments, 121

—— symbolism of, 122

—— ornamentation of, 152

—— by whom worn, 214

Gold plate, apostolic, 112

Golden chain (loop of pall), 103

Gona, 254

Gown, black preaching, 202, 204

—— monastic, 235

—— university. _See_ Toga

—— _See also_ Geneva gown

Gregory the Great quoted, 28, 45, 51, 52, 104

—— picture of, 54

—— sacramentary of, 55

Gypcière, 108

Head-dress, ecclesiastical, 149

—— university, 256

High Priest, vestments of, 6 _et seq._

Holland, church of, vestments in, 22, 210

Homer cited, 20

Honorius of Autun quoted, 64, 69, 75, 103, 109, 111, 121, 122, 123, 131

Hood of chasuble, 82

—— of cope, 147, 153

—— monastic, 235

—— university, 254

Hope, Mr St John, quoted, 144, 166

Hosea quoted, 8

Humeral orphrey, 88

Hurrâra, 190

Infulae, 118, 129

Innocent III quoted, 58, 64, 69, 75, 89, 96, 103, 107, 131, 134, 225

Innocent IV covets English orphreys, 163

Institution of bishops, 55

Inventory of Boniface VIII, 75

—— Canterbury, 65

—— Dover, 65

—— Lincoln, 81, 129, 158, 166

—— London, St Mary Hill, 141

—— Peterborough, 65, 66, 68

—— Westminster, 65, 70, 218

—— Winchester, 65, 129

Irish crozier, 126, _et seqq._

Isidore of Seville, 27, 35, 54, 55, 56, 58, 112, 115, 122, 126

Issues of the Exchequer quoted, 164

Ivo of Chartres quoted, 52, 64, 69, 89, 96, 105, 111, 122

James I prescribes vestments for Scotland, 203

Jerome, 15-18, 114

Jewel, Bishop, cited, 104

Jewish vestments, 2-14, 18, 136

Joannes Diaconus, his portrait of Gregory I, 54

John, Bishop of Ravenna, 53

Josephus quoted, 4-10 _passim_

Judges, Book of, 8, 9

Kamelauch, 234

=Kidaris=, 112

Kodi, 177, 186

=Kolobion=. _See_ Colobium

Kulpas, 189

Lampridius quoted, 33, 43, 44

=Lampros=, meaning of, 19

Landulphus, pontifical of, 40

Laoghairé, druids of King, their prophecy, 115, 128

Lector, 213

Leo III, 58

Letters on vestments, 59

Levitical vestments. _See_ Jewish

Limerick mitre, 120

Lincolnshire, destruction of vestments in, 170

Lineae = tails of pall, 104

Linen breeches, 4

—— tunic, 4

Liripipe, 254

Liturgical colours. _See_ Colours

Liturgy of Clement. _See_ Clement

Lituus, 56

=Lôria=, 180

Lucca, Bishops of, their privileges, 102

Luther, reformation of, 193

Macarius, 17

Mafors, 246

Maimonides quoted, 4

Malabar vestments, 177 _et seqq._

=Mandyas=, 176, 187, 191, 234

Manicae, 121, 135

Maniple, 64, 180. _See also_ Mappula

—— description of, 75

—— symbolism of, 77

—— ornamentation of, 151

—— by whom worn, 214

Mantelletum, 199

Mantellum, 245, 255

Mantle, 210

Manualia, 29, 135

Mappula, a Roman vestment, 29, 45

—— origin of, 52

—— spread of, 53, 54

Marriott quoted, 15, 16, 19, 25, 29, 50, 62, 94, 115, 122

Martene, 29

Mayence, Council of. _See_ Council

Menard, 115

Mesnaemphthes, 5

Messesjorta, 194

Messhake, 194

Micah, 8

Minerva Library, pontifical in, 37

Minister, dress and duties of, at mass, 217, 219, 220

Mitre, Levitical, 10

—— ecclesiastical, 64

—— origin of, 112

—— early, 114

—— development of, 116

—— infulae of, 118

—— ornamentation of, 118

—— various kinds of, 119

—— by whom worn, 214

Monastic dress, appendix i

—— —— Eastern, 234

Monuments, etc., cited— Arundel, 156 Bamberg, 102, 125 Bathampton, 85 Beverley, 71, 157 Birmingham, 145 Broadwater, 156 Caerleon, 49 Cambridge, 150 Chesham Bois, 172, 173 Cobham, 145 Ely, 74, 133, 202 Fontevraud, 230 Fulbourne, 156 Havant, 156 Hereford, 145, 219 Horsham, 220 Kilkenny, 90 Lübeck, 193 Mayence, 100, 117, 118, 125 Milton, 77 Norwich, 219 Oxford, 125, 145 Randworth, 78 Ravenna, 46 St David's, 80 Salisbury, 117 Sessay, 147 Shelford, Great, 156 Towyn, 71 Wells, 144, 201, 215, 216, 219 Winwick, 83 Worcester, 67 Wyvenhoe, 76

Morse, 110, 147

Mozetta, 142, 148

Msane, 190

Names of vestments, 68

Narbonne, bishop of, rebuked, 26

—— council of. _See_ Council

Nestorian vestments, 189

Nicholas I, Pope, 51

Numbers, Book of, quoted, 9

=Omophorion=, 50, 176, 187, 191, 233

Orale, 64, 134, 153

=Orarion=, 50, 176, 184, 191, 233

Orarium, 27, 28, 47, 73. _See also_ Stole

—— derivation of name, 38

—— secular, 38, 49

—— canons respecting, 39, 40, 41

—— origin of, 38, 49, 50

Oriental embroidery, 162

Origin of vestments, chap. i

Ornamentation of vestments, 58, 66, 87, 150 _et seqq._

Ornaments rubric, 200

Orphreys, 72, 73, 87, 88, 153

Orro, 177, 184

Ostia, Bishops of, their privileges, 102

Ostiarius, 213

Ouches, 7

Paenula, 43, 44, 49, 186

Pall, 64, 187. _See also_ Pallium

—— material and development of, 96

—— history of individual specimens, 99

—— by whom and when worn, 96, 100, 102

—— symbolism of, 102

—— cost of, 104

—— not ornamented, 98, 152

Pallium, monastic cloak, 26, 46, 235, 245

—— vestment = pall, 29, 47-51, 135

—— linostimum, 34, 46, 52

Paris, Matthew, quoted, 163

Parker, consecration of Archbishop, 198

Pasbans, 177, 182

Pastoral staff, 27, 64

—— by whom carried, 28, 57, 214

—— origin of, 56

—— description and development of, 57, 126 _et seqq._

—— erroneous views concerning, 124

—— Irish form of, 126 _et seqq._

—— infula of, 129

—— symbolism of, 129, 131

=Pateressa=, 176, 188, 191

Paul, St, quoted, 22, 35

Pavia, Bishops of, their privileges, 102

Peacock, Mr E., quoted, 170

Pectoral cross, 134, 188, 189, 191

—— orphrey, 88

Pelagians, Jerome's letter against the, 17, 19

Pellicea, 140

Periods of history of vestments, 25

Perizona, 109

=Petalon=, 112, 113

=Phailonê=, 35

Phaino, 177, 186

=Phainolion=, 176, 186, 191, 233, 234

Pileus, 151, 256. _See also_ Cap

Pins of pall, 97, 98

—— —— symbolism of, 104

Planeta, 28

—— secular, 44

Plate, gold on mitre, Levitical, 10

—— —— apostolic, 112

Plautus quoted, 43

Pollux, Julius, quoted, 43

Polybius cited, 20

Polycrates quoted, 113

Poor-ourar, 176, 184

Pope, grant of pall by, 51, 99, 214

—— his bearing the pastoral staff, 57, 131

—— insignia of, 105, 106, 119, 130, 134, 135, 139, 214

Prayer-Book of 1549, 195

—— 1552, 197

—— 1559, 197

Prazôna, 190

Pre-sanctified, Mass of, 217, 220

Presbyterians, vestments of, 205

Priests, insignia of, 27, 41, 74, 214

Priest's cap, Levitical, 5

Primitive period of vestments, chap. i, 25

Processional vestments, chap. iv

—— chasuble, 82

Pseudo-Alcuin. _See_ Alcuin

Rabanus Maurus quoted, 12, 62, 68, 89, 92, 96, 122

Rational, 64, 110-112, 152

Ravenna, mosaics at, 46-48

—— John, Bishop of, 53

Reformed churches, vestments of, chap. vi

Reichel, Rev. O. J., 50

Requiem, vestments worn at, 223

Rhinthon cited, 43

Ring, 54, 64

—— by whom worn, 27, 54, 214, 228

—— description and symbolism of, 123

Ripon Treasurer's Rolls quoted, 174

Ritual uses of vestments, chap. vii

Roba Talaris, 254

Robe of the ephod, 6

Rochet, 141, 199

Rock, Dr, quoted, 48, 49, 66, 67, 75, 85, 106, 108, 114, 115, 134, 135, 144

Roman civil costume, 14 _et seqq._, chap. ii _passim_

Rubenius, Albertus, quoted, 38

Rulers of the choir, their insignia, 131, 221

Sabanum, 171

Sabellis, Cencio de, 107, 108

Sacramentary of Gregory the Great, 55

Sagavard, 177, 188, 189

=Sakkos=, 176, 188, 191, 234

Salisbury missal quoted, 68

Sampson, Thomas, quoted, 199

Samuel, Book of, quoted, 8

—— wears ephod, 8

Sandals, 64

—— development and description of, 90, 91, 95

—— by whom worn, 91, 214

—— symbolism of, 92 _et seqq._, 96

—— ornamentation of, 91, 152

—— Armenian, 189

Saul, 8

Scapular, 235, 245

Scarf of honour, 38

—— of English church, 203

—— of Presbyterian church, 207

Scarlet days, 255

Scipio, 33

Scotland, vestments in, 203

—— Act of Assembly of church of, 209

Senchus Mór cited, 128

Septuagint cited, 18

Severus, edict concerning paenula, 43

Shaesha, 234

Shapich, 176, 180

Shoes, Malabar, 177

Shoochar, 177, 189

Shorshippa, 190

Simples, 220

Simplicity of early vestments, 11

Sinker, Dr., quoted, 113

Spain, vestments in, 204

Staff. _See_ Pastoral Staff

Stockings, 64

—— by whom worn, 105, 214

—— symbolism of, 105

—— ornamentation of, 152

=Stoicharion=, 176, 178, 191, 233

Stola in Gallican church, 29, 135 _See also_ Orarium, Stole

Stole, 64, 182

—— origin of, 72

—— description of, 73, 75

—— how worn, 74, 214

—— symbolism of, 75

—— ornamentation of, 151

—— Spanish, 204

—— worn by kings, 230

—— baptismal, 222

=Stolê=, 18

Stolone, 215

Subcingulum, 64, 214

—— history of, 106 _et seqq._

Subdeacons, insignia of, 28, 132, 214

Subiaco, fresco at, 108

Succinctorium. _See_ Subcingulum

Sudarium, 50

Superpellicea, 140. _See also_ Surplice

Surplice, origin of, 140

—— development and description of, 141

—— varieties of, 141

—— in England, 201

—— in Scotland, 204

—— when worn, 140, 217, 255

Sweden, vestments in, 194

Sylvester, Pope, decree respecting dress, 34-36, 47, 52, 81

Symbolism, 56, 57, 68, 69, 70, 72, 75, 77, 79, 81, 85, 89, 92-96, 102-105, 121, 123, 129, 131, 176, 180, 184, 187

Symmachus grants a pallium, 51

Synagogue models followed by Early Christians, 13

Synod of Dublin, 169

—— Fife, 210

Tabard, 256

Talith, 14

Talmud quoted, 10

Temple worship, 13

Teraphim, 9

Tertullian quoted, 114

Theodore, Archbishop of Laureacus, 51

Theodoret quoted, 17, 18

Thomas of Canterbury, St, his chasuble, 86

Tiara, 112

—— papal, 119, 121

Tippet, 254, 255

Toga, 42, 45, 48

—— university, 254

Toledo, Council of. _See_ Council

Transitional period of vestments, chap. ii

Trebellius Pollio quoted, 29

Trèves, Pope bears pastoral staff in, 132

Tunic of linen, 4, 30

—— of blue, 6

—— monastic, 235

Tunica Alba. _See_ Alba

—— Dalmatica. _See_ Dalmatica

—— Manicata, 32

Tunicle, 64

—— description of, 132

—— by whom worn, 132, 214

—— ornamentation of, 133, 153

—— illegal in English church, 201

University costume, 253

Urban V. adds crown to tiara, 121

Vakass, 176, 188

Valerian quoted, 30

Value of vestments, 164

Vartabeds, insignia of, 189

Velum, 245

—— quadrigesimale, 228

Verona, Bishops of, their privileges, 102

Vestimentum parvolum in Gallican church, 29, 135

Vesting, order of, 217, 231

Vienne, Bishop of, rebuked, 26

Vigilius, grant of a pallium by, 51

Virgilius, Archbishop of Arles, 51

Vopiscus, Flavius, quoted, 38

Walafrid Strabo quoted, 62, 81

Waldenses, vestments among, 206

Zando, 177, 182

=Zônê=, 176, 186, 191, 234

Zosimio, Procurator of Syria, 30

Zunnara, 190

Zunro, 177, 186

THE END.

_Elliot Stock, Paternoster Row, London._

End of Project Gutenberg's Ecclesiastical Vestments, by R. A. S. Macalister