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.

[Illustration: FIG. 30.—DEACON IN FOLDED CHASUBLE, WELLS CATHEDRAL.]

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.'

[Illustration]

[Illustration]

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.

[Illustration]

[Illustration]

_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