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 DEC 011996 
 
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 THE HISTORIC DRESS OF THE CLERGY.
 
 The Cross, in Ritual, Architecture, 
 and Art. 
 
 BY THE REV. GEO. S. TYACK, B.A. 
 Crown 8uo., 3s. 6d. Numerous Illustrations. 
 
 "This book is reverent, learned, and interesting, and will be read 
 with a great deal of profit by anyone who wishes to study the history 
 of the sign of our Redemption." Church Times. 
 
 "An admirable and right-spirited book." The Churchicoman. 
 
 " An exhaustive volume written in a thoroughly interesting and 
 reliable manner, upon the manifold uses of the Cross, as the symbol of 
 the Christian Faith. . . . The present volume will be valued by 
 the Antiquary and the Churchman." Church Bells. 
 
 "It is copiously and well illustrated, and lucidly ordered and 
 written, and deserves to be widely known." Yorkshire Post. 
 
 " The volume teems with facts, and it is evident that Mr. Tyack has 
 made his study a labour of love, and spared no research, in order, 
 within the prescribed limits, to make the work complete. He has 
 given us a valuable work of reference, and a very instructive and 
 entertaining volume." Birmingham Daily Gazette. 
 
 "An engrossing and instructive narrative."- Dundee Advertiser. 
 
 " As a popular account of the Cross in history, we do not know that 
 a better book can be named." Glasgow Herald.
 
 gi
 
 offfc 
 
 (Ret). 
 
 LONDON : 
 WILLIAM ANDREWS & CO., 5, FARRINGDON AVENUE.
 
 (preface. 
 
 IT is pleasing to observe on every hand signs of a lively, 
 and growing, interest in things ecclesiastical. Subjects 
 once left to the antiquary and the ecclesiologist, as requiring 
 more time or learning than the claims of business would allow 
 the mass of men to devote to them, are now studied by all 
 classes with commendable earnestness and intelligence. It 
 is to this general public that the author of the following 
 pages addresses himself, in an attempt to supply, in a form 
 popular yet exact, and brief yet comprehensive, an account 
 of the historic dress of the clergy. His special aim has 
 been to give useful information, and trustworthy help to the 
 rank and file of the great and, he believes, daily growing 
 forces of the English Church. 
 
 GEO. S. TYACK. 
 
 CROWLE, DONCASTER, 
 March, i$97-
 
 Contenfe. 
 
 PAGE 
 
 1. INTRODUCTION Uniforms and class costumes Interest 
 
 in Clerical Dress Levitical Vestments Resemblances 
 between Levitical and Christian Vestments Civil origin of 
 modern clerical Dress Costume of Rome under the Empire 
 Principle of Vestments allowed Colour of Primitive 
 Church robes Alleged use of Levitical sacerdotal insignia 
 by Apostles The robe of Macarius and the cloak of S. Paul 
 Results of primitive evidence as to Vestments ... ... i 
 
 2. CASSOCKS AND COATS Primitive use of the tunic and cloak 
 
 The philosophic habit Rules concerning colours Rise 
 and influence of Monasticism Effect of the conversion of 
 Constantine Result of the Barbarian invasion of Italy 
 Monastic habits adopted by clergy Secularity of mediaeval 
 clergy in England and elsewhere Influence of the Reforma- 
 tion Puritans and Dissenters Modern use of cassocks in 
 England 13 
 
 3. COPES, CLOAKS, AND GOWNS The Paenula The Pluvialis 
 
 Secular copes Canons' copes The Ceremonial cope 
 Splendid Mediaeval examples Morses Post-reformation 
 use of the cope The cope as a Eucharistic vestment Gowns 
 Worn by the clergy out of doors The "Preacher's Gown" 
 Dissenting and Scotch use of Gowns The Mandyas ... 27 
 
 4. HEAD-GEAR Hooded cloaks The Almuce Reason' for its 
 
 use University Hoods Canons concerning their use 
 The Square Cap Development of the College Cap The 
 Biretta Eastern Head -gear Mitres Early episcopal 
 crowns Development of the mitre Abbatical and other 
 non-episcopal mitres Post-reformation use of Mitres in 
 England Cardinals' Hats The Papal Tiara or Rcgnuin 
 The Tonsure ... ... ... ... ... ... ... 40
 
 CONTENTS. 
 
 5. LINEN AND LAWN The Alb Coloured and silken Albs- 
 
 Apparels Rubrics as to the Alb Girdles The Surplice 
 English surplices, ancient and modern Puritan objections 
 to it The Cotta The Rochet Episcopal use of it 
 Continental developments of it The Amice Reason of its 
 introduction Silk Amices White Ties and Bands ... 61 
 
 6. THE VBSTMBNT Use of the term The Chasuble The 
 
 Casula and /Ya<;ta Ancient names for the Chasuble 
 Primitive shape and development of it Splendid mediaeval 
 examples Position in the English Prayer Book The 
 Dalmatic and the Tunicle Secular Dalmatics Introduction 
 into the Church The Phaenolion, Polystaurion, and Sakkos 
 The Stole Its name and origin Changes in its shape 
 Disuse and revival of the Stole in England The Orarion and 
 Epitrachelion The Maniple Epiinanicia The Humeral 
 Veil 78 
 
 7. MISCELLANEA Recapitulation of Vestments The Bishop's 
 
 Shoes Use of Sandals and Boots Gaiters The Bishop's 
 Gloves Episcopal Rings Pectoral Cross The Archiepis- 
 copal Pallium Secular origin and early Shape Modern 
 form of it Papal claims concerning it The Rationale 
 The succingulum and genuale .. ... .. ... 107 
 
 8. COLOURS AND MYSTIC MEANINGS OF THE VESTMENTS 
 
 Primitive use of white Introduction of Liturgical colours 
 The Roman sequence of colours Old English sequences 
 Eastern use of colours Meanings of the Vestments Their 
 Symbolic meaning The Metaphorical meaning Conclusion 1 18
 
 Tbistonc Bress of the Clergy 
 
 CHAPTER I. 
 
 3nf robuctton. 
 
 AS the world grows older, and the constitution of human 
 society more intricate, the tendency to use a special 
 kind of dress, a " uniform," to distinguish the various 
 callings of men, seems to become increasingly strong. 
 Amongst the professions, the Law (in its higher branches), 
 the Army, and the Navy, as well as the Church, have long 
 had their distinctive costumes. Medicine alone has assumed 
 no special badge ; and the reason is apparently one that 
 touches the question at many points, namely, that the doctor 
 alone of professional men exercises his art exclusively in 
 private. Outside these professions we cannot fail to notice 
 that almost every department of the public service, and even 
 private undertakings when they arrive at such proportions as 
 to make them of public importance, have in comparatively 
 recent times adopted a uniform for their employees. The 
 postal and telegraph services, the police and the commission- 
 aires, the officers and men of our railway companies and the 
 great shipping lines, these all illustrate the fact stated. We 
 might go on to specify other divisions of modern society 
 
 1
 
 HISTORIC DRESS OF THE CLERGY. 
 
 as for example, the department of Education, as illustrated 
 by the quaint costume of the scholars of Christ's Hospital, 
 the dress distinctive of Eton and other public schools, and 
 the academic robes of the Universities, but instances 
 enough have been given to prove the popularity of what may 
 be dubbed " class costume." 
 
 The history of the clerical dress claims a pre-eminence of 
 interest for several reasons. The dignity of the order gives 
 an importance to all that concerns its ministrations ; con- 
 troversy, theological and antiquarian, has made the subject 
 a battle-ground ; and, apart from these more or less debated 
 points, it is beyond question the oldest illustration of that 
 tendency in human society to which reference has been 
 made. In days when the fashion of warriors' armour 
 depended solely on personal taste arid fancy, days ere navies 
 had been formed, and when law and medicine had scarcely 
 any existence apart from the Church, the vestments of 
 ecclesiastics had long been regulated both by custom and 
 by rule. Nay, we can go yet further back ; for we have in 
 the divinely ordered costume of the Levitical priesthood, if 
 not the first instance in the world's history of a special dress 
 for one order of society, at any rate the first detailed record 
 of such a dress. 
 
 For this reason, as well as from the fact that efforts have 
 been made in some quarters to trace an historical relation 
 between the vestments of the Aaronic priesthood and those 
 of the Christian Church, it will be fitting first of all to 
 describe very briefly the sacred robes of the Jews. 
 
 The lowest order of the sacred ministers amongst the 
 Israelites, the Levites, wore no distinguishing dress until the 
 time of Agrippa ; nor, except when engaged in the holy
 
 INTRODUCTION. 3 
 
 offices, were the higher orders differently clad from the rest 
 of the people. The priests, however, wore during their 
 ministrations four special garments, the linen breeches, the 
 coat or tunic, the girdle, and the bonnet. The tunic was, 
 like the sacred robe worn by our Saviour, woven throughout 
 in one piece, and fitted closely to the body of the wearer. 
 The girdle was the distinctive priestly vestment, and in its 
 use is very suggestive of the Christian stole ; it was worn 
 round the back of the neck, crossed upon the breast, and 
 then twisted round the body, with the ends hanging to the 
 ground. The Rabbis, who seem to delight in exaggerating 
 the size of the vestments of their priests, speak of it as being 
 three fingers broad and sixteen yards long ; it was, however, 
 probably long enough for the ends to be gathered up and 
 thrown over the shoulder, so as not to incommode the wearer, 
 at the time of sacrifice. It was worn only during the actual 
 ministration of the priestly office. The bonnet was a tall, 
 peaked cap, " like the inverted calyx of a flower." These 
 garments were all of linen, or, more strictly, of the snow- 
 white " byssus," or cotton of Egypt. To these four vestments 
 the high priest added four more, which were known as 
 "golden vestments," from the fact that golden threads, 
 together with the four colours consecrated to the use of the 
 sanctuary, white, purple, blue, and scarlet, were woven into 
 them. The Metl, or robe, was of dark blue, and fell as far 
 as the knees, the edge being adorned with pomegranates, 
 worked in purple, blue, and scarlet, alternating with golden 
 bells. The breast-plate was originally, according to the 
 Rabbis, a kind of burse, or flat receptacle, stiffened in front 
 with gold and jewels, in which were carried the mysterious 
 Urim and Thummim ; it was some ten inches square, and
 
 4 HISTORIC DRESS OF THE CLERGY. 
 
 on the twelve gems set in the front were engraved the names 
 of the tribes of Israel. In the later days of Jewish history, 
 although the Urim and Thummim were not only lost, but 
 the real import of their names was forgotten, the jewelled 
 breast-plate was still worn by the high priest, attached by 
 golden links to his shoulders, and by woven bands about his 
 waist. The mitre was more splendid than the bonnet of 
 the priest, and of greater height, attaining, according to the 
 above-named absurd rabbinical exaggeration, the monstrous 
 altitude of eight yards ! Suspended from the mitre by a web 
 of blue lace was the Ziz, or frontlet, a golden plate two 
 fingers wide and the length of the forehead, on which was 
 engraved " Holiness to the Lord." 
 
 Any office performed by high-priest, or priest, without all 
 the vestments of his order was deemed to be invalid ; and 
 when the vestments were soiled, they were not washed, but 
 used for making wicks for the lamps of the sanctuary. The 
 high priest had a complete new set for the Great Day of 
 Atonement in each year. 
 
 It will at once be recognised that a certain similarity in 
 appearance may be traced between most of these vestments 
 and those now worn by the clergy throughout the greater 
 part of Christendom. The Jewish priest in his linen tunic 
 girded about him as just described, would bear some 
 resemblance to him of to-day in alb and girdle and crossed 
 stole ; while any one of the more ornate vestments of the 
 Christian Church, the cope, the chasuble, or (still more 
 clearly) the dalmatic, might be suggested by the splendid 
 robe of the high priest, whose tall bonnet and breast-plate 
 might also seem to foreshadow the episcopal mitre and 
 the pectoral cross.
 
 INTRODUCTION. 5 
 
 Mere resemblance of form, however, may be as delusive a 
 guide to the derivation of things as mere likeness in sound 
 has often proved in tracing the origin of words ; and there- 
 fore, to prevent misapprehension, it will be well before going 
 further to state clearly that no ecclesiologist of note now 
 contends for the derivation of the Christian vestments from 
 Jewish originals. A few points of similarity between the 
 two may be found on comparison ; but it is agreed that 
 these are either accidental, or possibly, in one or two cases, 
 have arisen from an attempt made in mediaeval times to 
 render vestments already in use somewhat analogous to those 
 of the earlier dispensation. 
 
 In fact it is now generally admitted by all ecclesiastical 
 antiquaries that the dress of the clergy of the primitive 
 Church did not differ in shape or in material from that worn 
 by the laity, except that in their ministrations they assumed 
 garments such as it was usual for Roman gentlemen to wear 
 on solemn or festive occasions. 
 
 The situation in which the Church was placed during the 
 first three centuries rendered such a custom unavoidable. 
 For the bishops and priests of the Church to have gone 
 abroad in a garb that at once marked them out as leaders 
 of the Christians would have been an act of folly in days 
 when bitter persecution was constantly threatening, even 
 when not actually rife. For the origin of the dress of the 
 clergy, then, we must examine that worn by persons of 
 position in the first century. 
 
 The most commonly used garment of those times was the 
 chiton, or tunic, a dress which fitted fairly closely to the 
 body, and had short sleeves. It varied in length, some- 
 times reaching to the ankles, sometimes barely covering the
 
 6 HISTORIC DRESS OF THE CLERGY. 
 
 knees, and in ordinary cases was probably of some 
 serviceably dark tint. It was frequently ornamented with 
 two stripes running down the front from either side of the 
 neck, stripes which differed in breadth and perhaps in 
 colour, according to the dignity of the wearer, a senator for 
 instance, using a broad clavus (as it was called) a knight a 
 narrower one. In early frescoes this striped tunic is often 
 seen, suggesting a striking resemblance to the surplice and 
 black stole of a modern Anglican clergyman. The resem- 
 blance, however, as we shall see, is in no sense historical. 
 Such a garment is seen in the illustration representing a 
 fresco in one of the catacombs of Rome ; an aged man is 
 seated on a chair, while before him stand two youths clad in 
 tunics adorned with clavi. This has sometimes been 
 described as a representation of an early confirmation, but 
 there is good reason for doubting if this be correct. All 
 that concerns our present purpose is to mark the dresses of 
 the three persons, two of whom, at any rate, are intended 
 for laymen. 
 
 On occasions of state a Roman gentleman wore over this 
 tunic a long and ample robe, the toga. This, at one time 
 the characteristic dress of every adult Roman citizen, must 
 from its nature have been almost always laid aside when 
 any exertion was required, as in toil or travel ; but more 
 than this, it had in the first century of our era been 
 dropped altogether by the lower orders. It held its place, 
 however, as the recognized form of court dress, to be 
 worn by all who were received by the Emperor, and as 
 the appropriate habit for civil or religious ceremonial. 
 The advocate wore it when pleading in the forum, it was 
 seen at public sacrifices, in a white toga the dead were
 
 INTRODUCTION. 
 
 carried to their "long home," and the mourners followed in 
 togas of black. In the eyes of the world, therefore, there 
 was one form of dress, which, though not confined to the 
 use of the priests, was considered specially suitable for 
 solemn occasions ; and it was by the use of this that the 
 early Church was able to express her sense of the dignity of 
 her sacred rites without 
 exciting the notice or 
 theattacksof the heathen 
 populace. 
 
 There is reason to 
 suppose, moreover, that 
 the principle underlying 
 the use of sacred vest- 
 ments the setting aside 
 of certain garments for 
 exclusive employment in 
 the holy mysteries was 
 from the first evident. 
 The toga and tunic used 
 at the altar became sacred 
 things, to be worn hence- 
 forth for no other pur- 
 poses. To this intent 
 S. Jerome, writing in 
 the fourth century, but evidently expressing the feeling 
 prevalent throughout the Church, speaks, "We ought not 
 to go into the sanctuary just as we please, and in our 
 ordinary clothes, defiled with the visage of common life, 
 but with clear conscience and clean garments handle the 
 sacraments of the Lord." 
 
 FROM THE CATACOMBS.
 
 O HISTORIC DRESS OK THE CLERGY. 
 
 A further point of distinction in the garments worn in 
 sacred ministrations, and perhaps also in the secular robes 
 of the Christian clergy, was the restriction of the colour to 
 white, the stripes upon the tunic being probably black. In 
 this the Church was influenced by the ideas of purity and 
 gladness, so naturally suggested by that colour, and also 
 probably by a prevalent impression, with which, as we have 
 seen, the vestments of the old dispensation coincide, that 
 white was peculiarly appropriate to the service of the 
 Deity. In proof of this we may once more quote S. Jerome 
 who in his work against the Pelagians, demands " What is 
 there, I ask, offensive to God, if I wear a tunic more than 
 ordinarily handsome, or if Bishop, Priest, and Deacon, and 
 other ministers of the Church, in the administration of the 
 sacrifices come forth in white clothing ? " Hegesippus, a 
 Jew, who about the year 180, became a convert to 
 Christianity, tells us that S. James the Just, the first bishop 
 of Jerusalem, when he was about " to offer supplication for 
 the people," was accustomed to " use garments, not of wool, 
 but of linen." 
 
 Two ancient writers seem to imply that at any rate some of 
 the Apostles adopted part of the distinctive vestments of the 
 Jewish high-priest, to mark the analogous position to which 
 they had been called in the new dispensation. Polycrates 
 of Ephesus, writing as early as the close of the second 
 century, speaks of S. John " becoming a priest, wearing the 
 golden plate." As all tradition avers that S. John the 
 Divine became the first bishop of Ephesus, and died there 
 early in the second century, the evidence of Polycrates, 
 also an Ephesian, and almost a contemporary, is especially 
 valuable. Epiphanius, bishop of Constantia, or Salamis, in
 
 INTRODUCTION. 9 
 
 Crete from the year 367 to 403, gives similar testimony 
 concerning S. James. " It was permitted him," so he says, 
 " to wear the golden plate upon his head ; " and he refers to 
 Eusebius and to S. Clement as supporting the statement. 
 It is, perhaps, well to note that Epiphanius was by birth a 
 Jew of Palestine, so that he may be supposed to have been 
 familiar with the local tradition on the subject. 
 
 A passage in Theodoret, who was born about 393, and 
 became bishop of Cyrus in Syria in 420, has often been 
 quoted to prove the early use of distinctive ecclesiastical 
 vestments, but 'too much stress should not be placed on it. 
 It is to the effect that the Emperor Constantine gave to 
 Macarius, bishop of Jerusalem, a sacred robe, woven of gold 
 thread, for him to wear when administering holy baptism. 
 The passage does not, however, necessarily imply that the 
 robe was specially suitable for its sacred purpose in any 
 other respect than in its splendour; and when Theodoret 
 goes on to inform us that S. Cyril of Jerusalem was charged 
 with having sold the robe, and that a stage dancer had 
 bought and used it, it seems probable that it did not differ 
 in fashion from secular clothing. 
 
 From all this it will be obvious that there is still less 
 evidence to support the contention of those who would 
 seek proof of a primitive use of sacerdotal vestments in S. 
 Paul's message in his second epistle to S. Timothy; "The 
 cloak that I left at Troas with Carpus, when thou comest, 
 bring with thee. and the books, but especially the parch- 
 ments." In fact the attempt to make a chasuble out of this 
 cloak is distinctly a modern one. Tertullian, in his treatise 
 on prayer, refers to the passage. He notes a heathen 
 custom of removing the cloak during prayer, a practice
 
 10 HISTORIC DRESS OF THE CLERGY. 
 
 which he counts among "empty observances," not to be 
 insisted on as if they were founded on divine precept or 
 apostolical command, of which there is no evidence ; 
 "unless indeed," he sarcastically adds, "any one should 
 think that it was in prayer that Paul threw off his cloak and 
 left it with Carpus." Tertullian here treats the cloak as a 
 garment which might conceivably be put off for divine 
 worship, certainly not as one to be specially put on for the 
 purpose. S. Chrysostom in one of his Homilies, speaks to 
 the same effect, evidently regarding the cloak as an ordinary 
 garment merely. 
 
 Two conclusions, then, appear to be obviously deducible 
 from the evidence of the primitive ages concerning the dress 
 of the clergy. First, that in their public ministrations 
 ecclesiastics wore garments not different in shape from those 
 used on certain occasions by the civil society around them ; 
 and in their everyday life, garments differing in material and 
 in colour no more than in form. For this we have seen an 
 obvious reason in the persecution which raged continually 
 about the Church during her earliest years. An exact 
 parallel to such a state of things was supplied in our own 
 country, so far as the ordinary dress is concerned, by the 
 Roman Catholic clergy, who mixed among their scattered 
 flocks during the reigns of the later Stuarts in lay attire, in 
 consequence of the severe penal laws enacted against them. 
 To this reason we may, no doubt, add another, when we 
 recollect the poverty of the primitive Church, which made the 
 provision of any costly accessories to public worship well 
 nigh impossible. 
 
 Our second conclusion is, that, in spite of this, the 
 principle underlying the use of a special garb, at least at the
 
 INTRODUCTION. II 
 
 time of ministration, was both felt and acknowledged, so far 
 as circumstances allowed. The clergy, while officiating, 
 wore the dress which society recognized as appropriate for 
 solemn ceremonial, and in colour that which was esteemed 
 specially befitting divine worship ; and they gave to this garb 
 almost the character of a vestment, by reserving it exclusively 
 for sacred purposes. Due weight must also be given to the 
 evidence proving the use, at least by some of the Apostles, of 
 distinctly sacerdotal insignia. 
 
 From this dignified costume of imperial Rome, has been 
 evolved throughout the centuries the sacerdotal dress of the 
 clergy of the Church of mediaeval and modern times, and, 
 for the most part, even that fashion of attire which is 
 recognized as distinctive of their order in common life ; an 
 attire, in the use of which, " the ministers of all denomina- 
 tions" have almost universally, in England, imitated the 
 example of the ecclesiastics. 
 
 The controlling influence in this development has been 
 that conservatism which naturally arises from the regard 
 which all devout men must feel for the customs of their fore- 
 fathers in religious matters ; a conservatism intensified in 
 this case by a sense of the impropriety which would be 
 shown by the Church, if she followed the frequent changes 
 of the fickle fashions of the world. Thus, while the world 
 altered and re-altered the cut of its clothes from the mere 
 passion for novelty, the Church, from a reverential regard 
 for antiquity, kept so far as possible to the older forms, and 
 only with great deliberation came to modify the clerical dress, 
 yielding slowly, as if under protest, to the influence of 
 circumstances. At times of violent upheaval and commotion, 
 when the reins of discipline are slack, and individual caprice
 
 12 HISTORIC DRESS OF THE CLERGY. 
 
 can venture to assert itself, changes have sometimes been 
 initiated which have left their mark when peace has been 
 restored ; on the other hand, we find large tracts of time 
 scarcely marked by change of any kind. From this point of 
 view, also, the history of clerical dress has its interest. 
 Comparatively unimportant as the cut of a coat, or the colour 
 of a vestment may be, such things have, from time to time, 
 illustrated the drift of thought on other and more vital 
 matters. 
 
 One further conclusion follows necessarily from the facts 
 already adduced, facts, it may be well to say here, whose 
 existence is now acknowledged byall competent ecclesiologists, 
 no matter to what part of the Church they may belong. A 
 mystical meaning is now attached to each vestment, especially 
 to those worn at the offering of the Eucharist, and of this the 
 priest is reminded by the appropriate prayer appointed to be 
 said as each is donned. It will be obvious that if these 
 vestments have been historically developed from such 
 originals as have been described, these meanings must be an 
 afterthought. Excellent and edifying as they are, the moral 
 and spiritual lessons which are now suggested to the priest 
 as he prepares himself for the altar, have been drawn by the 
 pious fancy of devout men in past times from robes adopted 
 originally for quite different reasons.
 
 CHAPTER II. 
 
 anb Coafe. 
 
 ordinary dress of a priest, as we have seen, was in 
 JL the first century a sleeved tunic which might vary 
 in length, reaching either to the knees or to the ankles, 
 according probably to the taste of the wearer. In early 
 frescoes in Rome several examples may be found. In the 
 cemetery of S. Agnes is a representation of our Lord seated 
 amid six of the apostles ; all are clad in the long tunic, with 
 a clavus, or dark stripe, by way of ornament, that on the 
 Saviour's tunic being broader than the others. And in the 
 cemetery of S. Hermes, in a fresco supposed to be as late 
 as the time of Pelagius II., pope from 578 to 590, we have 
 an ideal ordination of a deacon, where the deacon wears a 
 short tunic, and the other figures, probably intended for our 
 Lord seated on a throne, and two of the apostles, wear long 
 ones, together with the toga. 
 
 When an upper garment was needed for secular wear, a 
 short cloak, called a birrus, or byrrhus, was used ; and clad 
 in this S. Cyprian went forth to martyrdom in the year 258. 
 A tendency, however, early showed itself to adopt instead 
 of this the more dignified and wider pallium with the long 
 tunic, as worn by the student and the philosopher. It was 
 the dress of the men of thought rather than of the men of 
 action, to whose limbs the shorter and less ample attire 
 gave greater freedom. Heraclas, a priest and afterwards 
 Bishop of Alexandria, having been numbered amongst the
 
 14 HISTORIC DRESS OF THE CLERGY. 
 
 philosophers, continued to wear the pallium after taking 
 orders, as Eusebius testifies ; and S. Jerome says the same 
 of his friend Nepotian. Others, however, who had not 
 studied in the schools of philosophy, sought to lay claim to 
 superior devotion, or perhaps to intimate superior wisdom, 
 by donning the philosopher's habit with* its cloak of rough 
 wool. To check this the Council of Gangra in 325 passed 
 a canon condemning every one who "used the pallium, or 
 cloak, upon the account of an ascetic life ; and, as if there 
 were some holiness in that, condemned those that wore the 
 birrus and other garments that are commonly employed." 
 In a similar spirit S. Celestine, Pope of Rome from 423 to 
 432, wrote to reprimand some of the clergy of Gaul. 
 
 As regards colour, from the first there was a prejudice in 
 favour of the white of the undyed material. " With reason, 
 as it seems to me," exclaims S. Clement of Alexandria, " did 
 they act, who held scents and unquents in such disesteem, 
 that they banished the compounders of them from well- 
 regulated states, and in nowise differently dealt with the 
 dyers of wools." And yet more plainly he says : " For men 
 of hearts pure and uncontaminated, a white and simple 
 garb is the most fitting." In imperial Rome, where the 
 nobles flashed and flaunted in scarlet and purple and gold, 
 and the long trains of their clients and slaves were scarcely 
 less gorgeous in their trappings, we may easily imagine that 
 white attire, far from being the conspicuous object which it 
 would be with us, would appear simple and modest. Yet 
 the great practical advantage of a darker hue for everyday 
 use would doubtless have its influence then as now, and 
 white seems not to have been universally adopted by the 
 Christian clergy.
 
 CASSOCKS AND COATS. 15 
 
 Several councils, as that at Carthage in 348, and another 
 at Agde in 506, warn the clergy to wear only such garments 
 as are suitable to their profession, but give no detailed 
 direction on the matter. S. Jerome, writing to Nepotian, 
 distinctly advises him to wear neither black nor white, the 
 one suggesting an ostentatious seriousness, and the other a 
 fastidious delicacy. Probably custom in such a matter 
 differed in different places. At Constantinople, in the days 
 of S. Chrysostom, the clergy wore black. A white pallium, 
 however, came to be regarded as a proper robe for a bishop, 
 especially if he ruled over an important see. Thus S. 
 Chrysostom himself wore white, as did S. Cyril ; while it 
 was his lack of regard for the usual dignity of archiepiscopal 
 dress, as he himself says, that helped to stir up the ill-feeling 
 of Constantinople against S. Gregory Nazianzen. 
 
 In the fourth and fifth centuries several events took place 
 which had considerable influence on the dress of the clergy. 
 Monasticism took its rise from the example of S. Anthony 
 the Hermit ; Constantine came to the imperial throne and 
 made Christianity the religion of the state ; and in the first 
 years of the fifth century the tide of northern barbarism 
 Goths, Vandals, and Lombards began to break across the 
 Alps and sweep the plains of Italy and of the whole of 
 Southern Europe. 
 
 S. Anthony gathered about him a company of devout 
 souls, who in the remote deserts of the Thebaid set them- 
 selves to live a life of discipline, self-denial, and labour. 
 The movement spread with wonderful rapidity. The 
 founder is said to have seen five thousand followers about 
 him before his death ; and his disciples Amatha and 
 Macarius established new communities elsewhere, in
 
 1 6 HISTORIC DRESS OF THE CLERGY. 
 
 Egypt, and in Syria. Eugenius carried the custom to 
 Mesopotamia, and Hilarion to Palestine ; S. Athanasius, 
 driven from Alexandria by Arian persecution in 341, intro- 
 duced monasticism to the people of Italy, and from thence 
 S. Martin of Tours carried it to France, and S. Augustine of 
 Hippo to the province of North Africa. Thus within a 
 century the Christian world was overspread by the devout 
 and earnest enthusiasm of the early hermits and monks. 
 
 These recluses made no claim, as such, to a share of the 
 clerical authority, yet the influence of men, vowed to a 
 religious life, could not but be felt by the appointed teachers 
 of religion. This influence was immeasurably strengthened 
 when the bishops began to ordain monks as priests or 
 deacons. Their ascetic habits of life and dress would 
 unquestionably work like leaven among the secular clergy, 
 as in every movement, those whose convictions are most 
 definite, and whose line of conduct is most clearly marked, 
 are sure to take the lead. In shape there was probably little 
 difference between the clothes worn by the monks in the 
 deserts, and by the clergy and laity in the towns ; but the now 
 universal custom among clergymen, of wearing dark, if not 
 black, clothes, is very likely due to the habits of those 
 ancient anchorites. The monastic tunic was rough, and of 
 a dark colour, sometimes made of hair-cloth, sometimes of a 
 shaggy skin, in imitation of S. John Baptist, the pattern for 
 hermits, who wore a raiment of camel's hair. The ideas of 
 penitence, of devotion, of occupation in holy things in all 
 of which the primitive recluses were pre-eminent thus early 
 connected themselves with dark clothing, as a seemly setting 
 for a thoughtful soul; and the connection has remained. 
 Sulpicius Severus assures us that S. Martin wore the monastic
 
 CASSOCKS AND COATS. I"J 
 
 dress, and it is reasonable to suppose that he was not alone 
 in thus adopting it. 
 
 The conversion of Constantine, and the subsequent 
 recognition of the Church by the State, had an influence 
 affecting almost all departments of the Church's outward life. 
 The last rumble of the thunder of general persecution had 
 rolled away ; the sky was clear, and hopeful of a bright future. 
 Christian men were able openly to display the emblems of 
 their faith, and the clergy were no longer shepherds carrying 
 their own lives in their hands, while they watched and 
 tended a harried flock. There remained no reason why 
 bishop and priest should not be openly known as such. The 
 opportunity for the clergy to become thus marked off from 
 the world, was provided by an event which seems to have 
 little relation to such things, namely, the barbarian invasion 
 of Italy. 
 
 It was in the year 408 that this incursion of the North into 
 the South began, and, by the end of the sixth century, it had 
 created a perfect revolution in the manners and customs of 
 the Roman world. Among other changes, the long and 
 ample robes which dignified the citizens of the imperial city 
 were abandoned, and a tunic and cloak (the coitus and saguni), 
 of even smaller proportions than those formerly worn by the 
 working classes of the metropolis, came into vogue. The 
 bustling, practical North had imposed upon the South a 
 costume fitted for war and the chase, for journeys and all 
 active exercise, but lacking those marks of repose and of 
 almost sovereign dignity, which even the poorest Roman 
 citizen had formerly claimed by virtue of his citizenship. 
 
 It is here that we meet with the first instance of that 
 conservatism in the Church, of which mention has been 
 
 2
 
 l8 HISTORIC DRESS OF THE CLERGY. 
 
 made ; for now, for the first time, the clergy were to be 
 distinguished from the laity in point of dress, from the mere 
 fact that, while all the world changed its fashion, the Church 
 maintained her ancient usages. 
 
 S. Gregory the Great, who ascended the pontifical throne 
 in 590, would tolerate no one about him who wore the garb 
 of the barbarians, and throughout his writings he constantly 
 assumes that a distinctive form of clerical dress was known 
 and accepted at that time ; the clergy must not, he says in 
 one place, " behave otherwise in conduct than they profess 
 in their dress." 
 
 Abundant evidence is forthcoming from this period of the 
 recognition of the change which had taken place. The 
 fourth Council of Constantinople (the Council in Trullo), 
 meeting in 691, has a canon directed against those priests 
 who, either in their parishes or when travelling, wore robes 
 different from those prescribed. A council at Soissons, in 
 744, forbade the clergy the use of the short, military, sagum, 
 and prescribes the long cloak, which it calls casula. These 
 two examples will be sufficient to indicate the prevailing 
 feeling of the time, both in the East and the West. 
 
 The fathers of the Church, at about the same era, began 
 to regulate the colour as well as the shape of clerical attire. 
 A council at Narbonne, in 589, prohibits the clergy from 
 wearing purple, on the ground, it is alleged, that the barbar- 
 ians especially affected that colour. And again, an Eastern 
 Council, the second of Nicaea, in 787, passed canons against 
 ecclesiastics arraying themselves in rich and brilliant colours. 
 
 During all this time, the monastic system was spreading 
 even more widely, and becoming allied with yet closer 
 intimacy to the clerical life. S. Benedict, who died in 542,
 
 CASSOCKS AND COATS. 1 9 
 
 promulgated that great rule of life, which, as it superseded 
 all previous efforts to introduce system into the monasteries 
 of the West, so also has been the foundation of every 
 subsequent endeavour. The first English abbey was founded 
 by S. Columban in 563, Bangor had a community of three 
 hundred monks in 603, and S. Benedict Biscop built the 
 twin monasteries of Yarrow and Bishop Wearmouth in 677. 
 
 The ancient dress of the monks was a linen sleeveless 
 tunic (the colobiori), a goat-skin habit with a cowl, and a 
 long black cloak. This last was the casula, a covering worn 
 by peasants and the poor to protect themselves from wet or 
 cold : and for this reason adopted by the monks, under 
 vows of poverty and humility, in preference to any more 
 handsome robe. S. Augustine tells a story of an old man, 
 " very pious and poor," who had lost his casula, and we read 
 of Fulgentius, Bishop of Ruspa, about the year 507, and of 
 S. Csesarius, Archbishop of Aries, in 540, both men 
 conspicuous for their saintly poverty, wearing cloaks of the 
 same kind. 
 
 The use of this dress became so far general among the 
 clergy, that it came to be regarded as the most fitting and 
 proper outdoor attire ; and thus, in 742, we find S. Boniface 
 decreeing that " priests and deacons are not to use saga 
 (short cloaks), like the laity, but casulte, like servants of God." 
 
 By the eighth century, therefore, it seems that we may 
 conclude that the standard of the ordinary secular dress of 
 the clergy had become to a large extent fixed, framed on the 
 model which the primitive monks had assumed from their 
 desire for humble simplicity. The long tunic and the 
 cowled cloak, both probably of a dark colour, would thus be 
 the common clerical costume.
 
 HISTORIC DRESS OF THE CLERGY. 
 
 The accompanying representations of an Augustinian and 
 of a Cistercian monk, will illustrate the style of costume 
 assumed, with some variations, by all the different orders. 
 In the canons of S. Augustine we have the oldest of the 
 monastic orders ; their habit consisting of a black cassock 
 and cloak, with a girdle and a cape or hood. Many 
 other religious bodies, whose rules and habits vary in some 
 
 respects, are derived from the 
 Augustinian order. The Cis- 
 tercians also, for the most part, 
 wear black, although white is 
 permitted in choir. So far as 
 the monastic habit concerns the 
 clerical, the several garments 
 other than the cassock, which 
 these figures illustrate, will be 
 noticed in subsequent pages. 
 
 Individual eccentricity or 
 vanity will, however, at all times 
 assert itself; it is not therefore 
 surprising that councils and 
 synods found it needful again 
 and again to check attempts at 
 personal display. A council at 
 Melfi, near Naples, in 1086, 
 condemned a custom that was growing up of wearing 
 cloaks cut away in front. The French clergy were for- 
 bidden, by a synod at Albi, in 1254, to use long sleeves; 
 and by another at Paris, to wear clothes of several colours. 
 The attempt to gain uniformity was not, however, very 
 successful at first, and as time went on there was a growing 
 
 CANON OF S. AUGUSTINE.
 
 CASSOCKS AND COATS. 
 
 21 
 
 tendency to assimilate once more the dress of ecclesiastics 
 to that of laymen. Councils at Cologne and elsewhere 
 struggled manfully against this secularity in the priesthood, 
 and from some of their decrees we gather that in the 
 thirteenth century the clergy sometimes wore clothes of red 
 or green, and trimmed with costly furs. 
 
 In these respects the English Clergy were no better than 
 their foreign brethren. A synod 
 in London, in 1268, "ordained 
 and strictly charged that no 
 clergyman should wear garments 
 ridiculous or remarkable for 
 shortness, but reaching to below 
 the middle of the leg ... and 
 that they wear close capes, ex- 
 cept when travelling." Another 
 synod at Lambeth followed in 
 the same strain in 1287; yet in 
 1343 another London synod 
 complains of priests wearing 
 short, wide coats with long, 
 hanging sleeves which leave the 
 elbows bare ; and the subject 
 crops up once more at Salis- 
 bury, in 1420. 
 
 The illuminated manuscripts of the Middle Ages con- 
 stantly represent ecclesiastics arrayed in the gayest of colours, 
 and in garments adorned with gold and jewels and costly 
 furs. John Wynd-hill, the rector of Arnecliffe, bequeathed 
 by will, in 1431, two green gowns, another of murrey, and a 
 fourth of sanguine silk, together with two more of black, all 
 
 CISTERCIAN MONK.
 
 22 HISTORIC DRESS OF THE CLERGY. 
 
 of them trimmed with fur ; also a girdle of sanguine silk, and 
 a second green and white, both adorned with silver gilt ; and 
 yet another girdle of silver. Other wills made by priests at 
 about that time are full of similar details ; green, crimson 
 and purple gowns, girdles enriched with the precious metals, 
 and even daggers with carved ivory handles, and other 
 costly items of personal dress are not uncommon legacies 
 among the clergy. Indeed, so regularly were bright colours 
 in use, that at York, in the year 1519, it was found advisable 
 even in respect to funerals to specially point out the 
 seemliness of wearing black. " We thynke it were con- 
 venient," the presentation runs, "that whene we fetche a 
 corse to the churche, that we shoulde be in our blak abbettes 
 (habits) morningly, w l our hodes of the same of our hedes, 
 as is used in many other places." 
 
 The canons of synods and councils, referred to above, 
 sufficiently attest the mind of the Church on this matter ; 
 but it is evident that the popular conscience was not shocked 
 by the prevailing gaiety of clerical costume. 
 
 The Greek Church succeeded in establishing the universal 
 use of black garments by her ecclesiastics as early as the 
 tenth century. It took a longer time to establish the custom 
 in the West, and black was not the general use in France 
 until the fifteenth century, nor in Italy until the sixteenth. 
 Since then, the ordinary dress of the continental clergy has 
 not altered in anything, beyond small and insignificant 
 details ; the black cassock being the universal attire, although 
 its shape may have small local differences. Monastic or 
 regular clergy wear, of course, the habit of their order, which 
 may be, as with the Premonstratensians, white in colour, or, 
 as with others, brown or grey. Bishops, however, are
 
 CASSOCKS AND COATS. 23 
 
 distinguished by the use of purple, and Cardinals by scarlet ; 
 the Pope wears a white cassock. 
 
 In England, the last three hundred years have witnessed 
 many changes, owing to the feeling engendered first at the 
 Reformation period, and then at the time of Puritan 
 ascendancy. 
 
 In 1551, Hooper, Bishop of Gloucester, found it needful 
 in his Injunctions to ask, "Whether they (the parish priests) 
 go in sober, modest, and comely apparel, without any cuts, 
 jags, or such like external and undecentness not to be used 
 in our ministers of the Church." In 1571, Grindal, Arch- 
 bishop of Canterbury, made a " Metropolitical Visitation " of 
 his province, and had to enquire even concerning cathedral 
 dignitaries, " Whether they use seemly or priestly garments, 
 according as they are commanded by the Queen's Majesty 
 to do." The command referred to is undoubtedly the 
 injunction issued under Elizabeth to the effect that the 
 clergy should wear " such seemly habits, garments, and 
 square caps as were most commonly and orderly received in 
 the later year of King Edward VI. ;" and the reason is given 
 as follows, "that they should be had as well in outward 
 reverence as otherwise regarded for the worthiness of their 
 ministries, and thinking it necessary to have them known to 
 the people in all places and assemblies, both in the Church 
 and without." 
 
 The Puritans, however, were eager for the rejection of 
 every kind of specially clerical apparel, and pressed some 
 rather original arguments into their service. Thomas 
 Cartwright, the Puritan leader, and the antagonist of Arch- 
 bishop Whitgift, in seeking to prove that no such distinction 
 of dress was made in Scriptural times, does not appeal to
 
 24 HISTORIC DRESS OF THE CLERGY. 
 
 those facts with which, as we have seen, history might have 
 supplied him, but urges that Samuel the prophet was 
 unrecognised by Saul until he declared himself, that our 
 Lord was known to His enemies only by the kiss of Judas, 
 and that S. Peter revealed his discipleship, not by his clothes, 
 but by his Galilean brogue. 
 
 Calvin, however, held that the prophets of the Old 
 Testament were " known from other men by a certain and 
 peculiar form of cloak," and that therefore "doctors," or 
 teachers, might reasonably differ from others in dress, so 
 long as they kept to gravity and modesty. Hooker found 
 it necessary to defend the use of clerical dress in his 
 " Ecclesiastical Polity." He treats the matter as really of 
 small moment, yet maintains that, in the face of the custom 
 of " all well-ordered polities," "itargueth a disproportioned 
 mind in them whom so decent orders displease." 
 
 The dissenters from the first rejected all such distinctions 
 in clothing, but the cassock remained the recognised dress 
 of the clergy. As time passed on, however, the cassock 
 began to undergo considerable modification for secular use. 
 It was cut shorter till it barely reached the knees ; the 
 girdle or cincture formerly worn with it ceased to be needful 
 for so curtailed a garment, and was discarded ; and finally 
 the cassock was allowed to hang unbuttoned save at the 
 throat. And thus the clerical coat of to-day was gradually 
 evolved ; and to the use of that the dissenters of the latter 
 part of the nineteenth century have taken as eagerly, and 
 almost as unanimously, as their forefathers protested against 
 it in its proper form. 
 
 The seventy-fourth canon of the English Church (issued 
 in 1604), enjoins "decency of apparel "upon "ministers."
 
 CASSOCKS AND COATS. 25 
 
 It prescribes that in public they should use a "coat or 
 cassock," and "that they wear not any light-coloured 
 stockings." This last homely injunction had its obvious 
 reason in days when trunk-hose were worn beneath a 
 cassock sufficiently short for comfortable walking, and it 
 reminds us that the knee-breeches and gaiters, now often 
 considered specially characteristic of the secular attire of 
 dignitaries such as bishops and archdeacons, is in reality 
 simply the survival of what was once the proper dress of all 
 the clergy. 
 
 The use of the cassock had in the early part of the 
 present century, well-nigh dropped out of use in England 
 with the ordinary parish priests ; although its use together 
 with gown and bands by court-chaplains, university 
 preachers, and as the requisite court-dress of ecclesiastics 
 other than bishops (who on such occasions wear rochet and 
 chimere) still gave evidence of its official propriety. The 
 revival of its employment, as one of the minor outward 
 signs of the progress of the Catholic revival of the last half 
 century, was at one time a mark of adherence to High 
 Church teaching. It is now once more in general use in the 
 public service of the church ; but it is well to point out that 
 the cassock is in no sense a vestment, in the technical 
 acceptation of that word. It is merely the orthodox form 
 of the clerical coat, over which the robes and vestments 
 proper to the divine offices are worn. To put it cfh as is 
 commonly done in England now, with the surplice or other 
 robes merely for church use, is a more seemly and dignified 
 practice than entirely to discard it ; but, nevertheless, such a 
 custom undoubtedly puts the cassock into a position amongst 
 clerical garments which it was not intended to occupy.
 
 26 HISTORIC DRESS OF THE CLERGY. 
 
 The revived orders of mission priests, such as the Society 
 of S. John (the " Cowley Fathers,") and the Society of S. 
 Paul, have naturally and logically taken to the full use of 
 the cassock in daily life amongst their members ; and the 
 clergy of some English parishes have followed the example 
 thus set. That it is the historical and dignified costume 
 worn by all the clergy of this country down to comparatively 
 recent times, cannot be denied.
 
 s 
 
 CHAPTER III. 
 
 Copee, Cfoafte, anb <Bof*m0. 
 
 OME of the earlier ground on which the history of 
 copes and capes is established has already been 
 unavoidably travelled, in considering that dress of imperial 
 Rome which circumstances have made to be the original 
 model of almost all clerical attire ; for the cope, like the 
 chasuble of which we must speak hereafter, is probably 
 derived from the paenula^ a cloak nearly related in shape to 
 the casula. 
 
 The paenula was a large " over-all," without sleeves, and 
 furnished with a hood, which might be turned up over the 
 head as an additional protection in tempestuous weather. 
 Originally it was to some extent a humble dress, standing 
 distinct from the dignified toga of Roman citizenship, and 
 from the chlamys, or short cloak, of the soldier. From its 
 convenience, however, as a defence against both cold and 
 rain, it came to be regarded as a suitable garment for 
 travellers, yet it still remained so far unfashionable that it 
 was necessary for the Emperor Alexander Severus (222-235 
 A.D.) to give special permission before it was thought right 
 for senators to wear it within the city, even in inclement 
 weather. A couple of centuries later the paenula had 
 become the usual upper garment of residents in Rome, 
 taking the place of the more graceful and historic toga. 
 
 The original character of the cope in ecclesiastical use is 
 sufficiently indicated by its early name ol pluvialis, or rain-
 
 28 HISTORIC DRESS OF THE CLERGY. 
 
 cloak. It is, in fact, said to have been introduced amongst 
 the clergy by Pope Stephen, in 256, as a garment to be worn 
 in the outdoor portion of their functions, as in processions, 
 and at funerals. 
 
 Some relics of the secular origin of the cope long clung 
 to it, and indeed, still remain. As late as the thirteenth and 
 fourteenth centuries it was a wide cloak forming part of the 
 secular attire of the clergy ; and, as such, it was from time 
 to time tampered with in shape, colour, and adornment, in 
 a way which brought vigorous condemnation from the pro- 
 vincial synods. Secular copes of red and green are 
 mentioned, sometimes with sleeves added to them, trimmed 
 round the edge with fringes or with furs ; in some cases 
 slashed open up the sides, in others, buttoned down 
 the front. But even in its use in divine service the 
 cope shows its origin, in the fact that it has never 
 become an exclusively sacerdotal vestment. In the 
 choir offices the services sung in the choir at the 
 canonical hours it was the custom in mediaeval times 
 for all the "clerks" (clergy of whatever degree) to wear 
 over their surplices black stuff copes. The fact that this 
 rule was universal as regards the night hours, while at 
 the offices of the day hours this funereal garment was dis- 
 carded only during the summer at the highest festivals, 
 namely from Easter to Michaelmas, points distinctly to the 
 idea that it was worn, not as a vestment, but as a warm 
 cloak. The Sarum rule thus speaks of this use : " Concern- 
 ing the dress and condition of the Clerks who come into 
 choir ; of whatever rank they be, we ordain that they have 
 decent black copes, at least to their heels, with surplices 
 not exceeding their copes in length." Similiar rules
 
 COPES, CLOAKS, AND GOWNS. 2Q 
 
 obtained at S. Paul's in London, at Exeter, and indeed 
 throughout the dioceses of England, Scotland, and Ireland, 
 and in those of Northern France. This black robe was 
 known as a canon's cope, from its use by the canons, or 
 regular clergy. 
 
 In the course of time this cope got to be contracted more 
 and more in breadth, until it became a broad band only, 
 generally of black silk, which, under the name of a canon's, 
 or a chaplain's, scarf, has lasted to our day. 
 
 The original purpose of the cope is also suggested by its 
 shape. Being intended mainly for use out of doors, it was 
 provided, as above pointed out, with a hood. As it became 
 more nearly allied to the recognised vestments in its uses, 
 and was thus worn with increasing frequency within the 
 Church, the need of the hood became less pressing, and 
 when other forms of head-gear, such as caps, came into use 
 in the Church, the hood ceased to have any other purpose 
 than that of ornament. It still remains, however, a semi- 
 circular, or shield-shaped appendage to the back of the cope, 
 as a witness to the earlier custom. 
 
 On festivals, the higher clergy wore copes of richer 
 material in choir. The clergy having the control of the 
 music, whether at the daily offices or at the Holy Eucharist, 
 and named from the duty Rulers of the Choir, wore silk 
 copes, and there are notices in ancient inventories and 
 elsewhere of these special cantors' copes. Leofric, Bishop 
 of Exeter from 1046 to 1072, gave to his Cathedral three 
 " Cantercappae ;" and Bishop John de Grandison (1328- 
 1370) gave three more. S. Margaret, Queen of Scotland, 
 gave amongst other vestments " Chanters' copes " to some 
 of the churches in that country.
 
 30 HISTORIC DRESS OF THE CLERGY. 
 
 Finally it came to pass that the cope was regarded as the 
 proper robe for the officiant at all solemn services other 
 than the Eucharist. It is used for processions, whether 
 within the church or without, at Evensong when sung with 
 special solemnity, at the administration of Holy Baptism on 
 great and special occasions, at Benediction, and at the 
 solemnity of the Asperges, or sprinkling of Holy Water 
 preparatory to the Eucharist. A bishop wears it also at the 
 pontifical offices of Ordination, Confirmation, the Consecra- 
 tion of Churches, and on other similar occasions. At these 
 times its colour depends upon the festival, or the office at 
 which it is worn. 
 
 At the same time the lay use of the cope has not quite 
 disappeared. The robe of state worn by an English peer is 
 simply a cope, developed upon very slightly different lines ; 
 and a cope forms also part of the coronation robes of most 
 European sovereigns. 
 
 In almost all ages and places the out-door coat of the 
 clergy for cold or wet weather has taken a wide and flowing 
 form, rather than a close-fitting one. A priest's cloak, both 
 in the East and in the West, has to this day maintained to a 
 great extent the shape of the original pluvialis. Adorned and 
 beautified till it has become one of the most gorgeous of the 
 vestments of the Church, that cloak of old Rome has at the 
 same time developed in another and simpler manner, into a 
 modern, as it was an ancient, overcoat. 
 
 The present shape of a cope is a wide semi-circle, the 
 straight side of which goes round the neck and falls to the 
 feet in front, the curved side forming the bottom right 
 round the wearer. Behind is the hood, already referred to, 
 which is often ornately embroidered and jewelled ; and it is
 
 COPES, CLOAKS, AND GOWNS. 
 
 So handsome were 
 
 fastened by a morse, or clasp, in front. 
 
 some of the medieval 
 
 morses that in inventories 
 
 of Church vestments they 
 
 are catalogued separately 
 
 from the copes. In the 
 
 S. Paul's inventory of 1295 
 
 mention is made of morses 
 
 of gold and silver enriched 
 
 with jewels; and again in 
 
 a Sarum inventory of 1222 
 
 there are others equally 
 
 splendid. For the further 
 
 adornment of these costly 
 
 vestments they frequently 
 
 have broad bands of velvet, 
 
 or other material, called 
 
 orfrays (or orphreys)running 
 
 along the straight edge 
 
 which falls in front in two 
 
 lines. 
 
 The number and mag- 
 nificence of the copes 
 which accumulated in the 
 Cathedrals and great Abbey 
 Churches of England in the 
 middle ages is almost in- 
 credible. At Canterbury, 
 in 1315, were more than 
 
 sixty copes in regular use ; PRIEST 1N COPE (from an old brass) . 
 
 and Exeter, in 1327, had seventy-four. Several of these
 
 32 HISTORIC DRESS OF THE CLERGY. 
 
 were of cloth of gold, others were embroidered all over with 
 flowing patterns, or with designs illustrating some passage of 
 Scripture or the life of a saint. One at Sarum had a silver 
 morse, and was set with fifty-seven small stones, having also 
 on the hood nine more. Several copes had small bells 
 fastened round the edge ; Conrad, Abbot of Canterbury, gave 
 to that Cathedral, in 1108, a magnificent cope, embroidered 
 with gold, and having a fringe of one hundred and forty silver 
 bells ; another, which belonged to Lanfranc, had fifty-one 
 silver-gilt bells. This obviously was in imitation of the 
 golden bells on the tunic of the Jewish high-priest, but in 
 thus suggesting the comparison, it is strange that they 
 were not put on the sacerdotal chasuble instead of on 
 the cope. 
 
 By the time of the Reformation a still more extraordinary 
 number of copes had accumulated in the wealthier churches, 
 most of which were shamelessly stolen by Royal Commission 
 and put to secular and even base purposes. In the days of 
 Edward VI. two hundred and fifty copes, many of them of 
 great splendour, were to be found in S. Paul's alone. In 
 some few cases they were saved from desecration by being 
 cut up to make altar-cloths, or pulpit hangings. But Dr. 
 William Fulke, Master of Pembroke Hall, Cambridge, in a 
 polemical work published in 1580, admits that some had 
 "their beds garnished with old copes," and apparently sees 
 nothing in the sacrilege of which to be ashamed. 
 
 Our ecclesiastical monuments and brasses give us many 
 examples of the mediaeval copes. The one which illustrates 
 this chapter is from a brass in the Parish Church of Eccleston, 
 near Chorley, in Lancashire. The name of the priest 
 represented is unknown, as the inscription has been
 
 COPES, CLOAKS, AND GOWNS. 33 
 
 destroyed ; but it may be assumed that the figure is that of 
 a Vicar of Eccleston. The date of the brass is put at about 
 1480. The priest is vested as for a solemn procession, in 
 amice, surplice, and cope, all worn over the cassock. The 
 cope is adorned with embroidery round the bottom,, and 
 with narrow orphreys down the front : it is clasped with a 
 morse, which is apparently jewelled. 
 
 Of the more ornate vestments of the Church, the cope was 
 the most largely retained in use after the disruption of the 
 Reformation period. In 1573, Master Edward Bering asks 
 " How can I subscribe to the ceremonies of Cathedral 
 Churches where they have the priest, deacon, and subdeacon 
 in copes and vestments all as before?" Again, in 1605, the 
 Puritans issued " Certain Demands," one of which was for 
 the abolition of copes, together with surplices, crosses, and 
 other things of ecclesiastical use. Yet two years later Dr. 
 Sparke asserts that he knows of no one who refuses to 
 conform to the twenty-fourth canon, then newly promulgated, 
 which orders that " in all Cathedral and Collegiate Churches 
 the Holy Communion shall be administered upon principal 
 feast-days . . . the principal minister using a decent cope, 
 and being assisted with the gospeller and epistler." At the 
 dedication of the altar of the Collegiate Church at Wolver- 
 hampton, on October roth, 1636, the officiating clergy wore 
 copes. Several of these vestments once belonging to Arch- 
 bishop Laud, who came to the Primacy in 1633, are still 
 preserved at S. John's College, Oxford ; and Cosin, Bishop 
 of Durham from 1660 to 1674, is recorded to have worn 
 one of white satin. The Cathedral of Durham and the 
 Abbey at Westminster preserved the use of the cope longer 
 than any other churches in England. In 1737, Dr. Collis, 
 
 3
 
 34 HISTORIC DRESS OF THE CLERGY. 
 
 in his " Rubric of the Church of England Examined," states 
 that "no copes are worn at present in any Cathedral or 
 Collegiate Churches in the ministration of the Holy Com- 
 munion except in the Churches of Westminster and Durham." 
 Evidence of a similar nature is given by Daniel De Foe in 
 1762. At last, in the growing carelessness of the English 
 clergy as to all externals, which showed itself in so many 
 ways in the eighteenth and early nineteenth centuries, even 
 Durham discarded its copes, and Westminster alone saw their 
 use, and that only at such state functions as coronations 
 and, occasionally, at funerals of special solemnity. 
 
 Palmer, in his "Origines Liturgicse," says that in accordance 
 with the old English ritual, both bishops and priests might, 
 if they chose, offer the Holy Sacrifice in copes, instead of in 
 chasubles ; and such a custom obtains amongst the Armenian 
 and Nestorian Christians of Chaldsea and India. The 
 rubrical direction in the first Prayer Book (1549) of King 
 Edward VI. enjoins the priest at the Eucharist to wear " a 
 white albe plain with a vestment or cope." The second 
 Prayer Book (1552) of that reign distinctly forbids the use 
 of any one of the three. The Injunctions of Queen Elizabeth, 
 issued in 1564, prescribed the cope, and, as we have seen, 
 the canons of 1604 take the same line. The present 
 Ornaments Rubric, which faces the Office for Mattins in our 
 Prayer Book, was inserted in 1559, and was professedly 
 temporary in character, intended to be in force only until 
 " other order shall be taken by the Queen's Majesty, with 
 the advice of her Commissioners ;" but seeing that the book 
 has been more than once since then revised, and that the 
 rubric has been retained, in one instance at any rate 
 (namely in 1662) not by an oversight, but in spite of Puritan
 
 COPES, CLOAKS, AND GOWNS. 35 
 
 opposition, it seems obvious that the law of the Church at 
 present is that of the Prayer Book of 1549. 
 
 The use of gowns, both in church and out, is a matter 
 somewhat analogous to the one that we have been consider- 
 ing; for like the cope, the gown was a habit at one time 
 generally worn by the clergy out of doors, and then by a 
 certain section of them came to be greatly favoured for use 
 during divine service. The gown was originally an adapta- 
 tion of the monastic habit, which the preaching friars 
 sometimes wore instead of an alb or other recognized 
 ecclesiastical dress. It was of ample width, and had wide 
 sleeves, after the fashion of the more flowing types of gown 
 still worn at English universities, and from its use at those 
 seats of learning was known as the scholar's gown. 
 
 At the time of the Reformation it became the accepted 
 dress of the clergy, although the more extreme Puritans 
 protested against it. Archbishop Grindal, writing about 
 the year 1571 to Jerome Zanchy, tells him, almost apologet- 
 ically, that in England " Ministers are required to wear 
 commonly a long gown, a square cap, and a kind of tippet 
 over the neck, hanging from either shoulder, and falling 
 down almost to their heels." Sandys, Grindal's successor 
 in the See of London, on the latter's translation to York, 
 amongst other injunctions to his clergy, bids them "to 
 observe the appointed apparel ; that is, to wear the square 
 cap, the scholar's gown, etc." Harding, Jewel's antagonist, 
 alludes to the practice of wearing " side gowns having large 
 sleeves, with tippets," but refers sarcastically to the extreme 
 men, as " some of more perfection," who donned " Turkey 
 gowns, gaberdines, frocks or night-gowns, of the most lay 
 fashion, for avoiding of superstition." A man of this kind,
 
 36 HISTORIC DRESS OF THE CLERGY. 
 
 apparently, was Thomas Cartwright, whom Whitgift reproves 
 for wearing a " Turkey gown and a hat," a practice which 
 marked " such persons as mislike the gown and the square 
 cap, and pretend preciseness about the rest." 
 
 The gown continued, however, to be used as the recog- 
 nized garb of the English clergy down to the time of 
 George II. Several causes, indeed, combined to make it 
 almost an ecclesiastical vestment. The vanity of some of 
 the more wealthy clergy, who appeared in every day life in 
 silken gowns, and especially the introduction of "lectures" 
 or discourses not contemplated by any rubrics of the Prayer 
 Book, led to the introduction of the gown into the use of 
 the Church. Church order prevented its appearance at the 
 Holy Eucharist, or at any recognized office, but it became 
 in the end of the eighteenth century the ordinary garb 
 of the preacher. The Geneva gown, the foreign and 
 Protestant origin of which is sufficiently indicated by its 
 name, had narrower sleeves than that provided by the 
 English academical costume, and was sometimes called a 
 lawyer's gown. 
 
 How general the use of one or other of these forms of 
 black gown for the preacher's use had become is illustrated 
 by an article in the Quarterly Review of May, 1843, in 
 which the writer seeks to prove that the use of the 
 surplice in the pulpit is " wholly unsanctioned, is forbidden 
 by ecclesiastical authority, is an innovation on the practice 
 of the Church, and contrary to the true reason and 
 distinction on which the varieties of ecclesiastical dress were 
 instituted." 
 
 Fortunately this use of the gown is now almost entirely 
 extinct ; and to us, to whom the wearing of the surplice by
 
 COPES, CLOAKS, AND GOWNS. 
 
 37 
 
 the preacher has become as usual as it is natural and seemly, 
 it is well nigh impossible to realize the heat of controversy 
 which, within the last half century, has raged around such 
 use ; or to imagine that a bishop should find it needful to 
 
 THE PREACHER S GOWN AND BANDS. 
 
 devote no small portion of a charge to his clergy to the 
 question whether a preacher might, or might not, wear a 
 surplice in the pulpit. Such is the case with a learned 
 charge delivered in 1842 by Dr. Mant, Bishop of Down and
 
 38 HISTORIC DRESS OF THE CLERGY. 
 
 Connor, and of Dromore, who sums up distinctly in favour 
 of the surplice. A legal decision, quite recently given, 
 pronounced the gown a lawful robe for the preacher, the 
 main point in its favour being the plea of long usage. 
 Nevertheless, there appears to be absolutely no authority 
 for its use during the sermon in the course of the Euchar- 
 istic office. No other sermons are provided for, as part of 
 the parochial services, in the Prayer Book ; all others may 
 be looked on, therefore, rather in the light of lectures or 
 orations, not forming an integral portion of any office. At 
 such times a monk preaches simply in his monastic habit, 
 of which the cassock and gown may be considered the 
 equivalent dress among English secular priests. On this, as 
 on other ecclesiastical matters, however, legal decisions would 
 perhaps exert more influence, if they were not invariably in 
 such things contradictory one of another. 
 
 As regards the clergy when not actually officiating, the 
 academical gown has to some extent retained its position to 
 the present day as the " full dress " of the English clergy. 
 When the diocese, or the archdeaconry, is summoned to 
 meet its bishop, or its archdeacon, through the representa- 
 tion of the clergy and the churchwardens, it is still considered 
 that the gown is the correct dress for the former, although 
 even in this respect its use is not so general as was even 
 recently the case. Judged, however, by that most conserva- 
 tive of standards, the etiquette of the Court, a cassock and 
 an academical gown still form the full official dress of the 
 English clergy for secular use. 
 
 The only vestment, if so it may be called, which is 
 tolerated by any of the Protestant Nonconformist sects, is 
 the black gown. In individual cases Presbyterian and
 
 COPES, CLOAKS, AND GOWNS. 39 
 
 Congregationalist ministers wear it while conducting service, 
 with the hood of their degree if they be graduates. There 
 is no general rule, however, and the practice depends on 
 the fancy of the different congregations, or of the preachers. 
 The Moderators of the three Presbyterian bodies in Scotland 
 have an official costume, which has been fixed by continu- 
 ous usage. The head of the Established Church, or Kirk, 
 wears court dress and an ample gown with full sleeves ; 
 the Moderator of the Free Kirk dresses very similarly ; 
 while he of the United Presbyterian Kirk uses a Genevan 
 gown and bands. 
 
 The cloak or cope in use in the Eastern Church is the 
 mandyas, or, in the later form of the word, mandion. Its 
 shape was originally similar to that of the Roman paenula, 
 though the word is sometimes used of a shorter garment. 
 S. Germanus, appointed Patriarch of Constantinople in the 
 year 715, speaks of this cape or cope as being symbolical, 
 from being "open and simple," of the "winged speed of the 
 angels." It was also thought to mystically commemorate 
 the crimson robe of scorn thrown round the shoulders of 
 our Saviour by the soldiers.
 
 CHAPTER IV. 
 
 jfyebb (Bear. 
 
 THE earliest form of head covering used by the 
 Christian clergy was apparently the cowl, or hood, 
 which formed part of the cloak ; the casula and paenula 
 being alike in having this, as in other respects. There was 
 no cap or covering for the head used during the divine 
 offices. In fact, down to the thirteenth century, the 
 ordinary clergy were strictly forbidden to wear anything of 
 the kind in church. Innocent IV., who was made pope in 
 1243, is said to have been the first to allow any divergence 
 from this rule, when, as a special privilege, he allowed the 
 monks of Canterbury to wear their almuces while saying 
 their offices. 
 
 This almuce, or amess (not to be confused with the 
 amice, to be mentioned in a later chapter) was a tippet and 
 hood, lined with fur. Those of the inferior clergy and the 
 monks were lined with dark-coloured furs, and were some- 
 times called calabres, from the fact that this material was 
 imported from Calabria. A more costly kind was lined 
 with silver-grey fur, and was used by higher dignitaries. 
 Both are mentioned in the "Chronicle of the Grey triars of 
 London." Under the year 1547 and " the iij. day of June," 
 we are told that " all the gray ammesse, with the calobre in 
 Powlles (S. Paul's Cathedral) were put down." It is from 
 the use of this hood that Milton borrows his figure of 
 "Morning fair," which comes "with pilgrim steps in amice
 
 HEAD GEAR. 4! 
 
 gray." In confirming the privileges of the minor canons of 
 S. Paul's in 1378, Pope Urban VI., in conjunction with the 
 Archbishop of Canterbury, orders that in choir they are to 
 wear white surplices and almuces of black stuff, lined with 
 the skins of various small animals (de variis minutis}. 
 
 The almuce was originally worn as much by laymen as 
 by "clerks." The former, however, discarded its use, and 
 thus, by that conservatism in dress to which allusion has 
 more than once been made, that became distinctively an 
 ecclesiastical dress, which in its origin and nature was not 
 specially connected with the Church. 
 
 That something of the kind was necessary for the regular 
 clergy can easily be imagined, especially during their night 
 offices, and for the older members of the community. It 
 must be remembered that nothing was then done to warm 
 the churches, and that the windows were not in all cases 
 even filled with glass. The windows of Peterborough 
 Cathedral were only blocked up with reeds and straw as 
 late as the thirteenth century, and in many places, at a 
 much later date, wooden shutters were the sole protection 
 in the clerestory windows against the wind, rain, or snow. 
 There must have been ample excuse, therefore, for the 
 adoption of a fur tippet and hood when summoned to lauds 
 or prime on a winter's night in the great Cathedral of 
 Canterbury, or any other huge abbey church. 
 
 The almuce, like almost everything which even in the 
 remotest way concerned the Church, was dragged into the 
 controversies of the Reformation period. Thomas' Cart- 
 wright, the Puritan, is chided for his perversity by Archbishop 
 Whitgift, in that while he saw popery and superstition in 
 every vestment which was retained in use, he maintained
 
 HISTORIC DRESS OF THE CLERGY. 
 
 that the " grey amice " was "a garment of dignity." Its 
 
 use was forbidden by the bishops 
 in the reign of Elizabeth, on the 
 ground that it was entirely un- 
 authorized. 
 
 This tippet, the name of which 
 is variously spelt by the mediseval 
 and reformation writers, as almuce, 
 aumuce, amess, and in yet other 
 ways, was sometimes made with 
 ends hanging over the shoulders 
 in front, something like a modern 
 
 JOHN HUNTINGDON (from a brass 
 
 in Manchester Cathedral). 
 
 well-known portrait of Archbishop 
 Warham, the immediate prede- 
 cessor of Thomas Cranmer in 
 the See of Canterbury, shows him 
 wearing such an almuce. Some- 
 times the tails of the animals, 
 whose skins lined the cape, 
 formed a kind of fringe to it, 
 as in a mediaeval miniature of a 
 precentor of Sarum, preserved in 
 the Book of Life of S. Alban's. 
 The "collar of sables" which 
 contemporary records tell us 
 Parker wore at his consecration 
 was an almuce. 
 
 A good representation of a 
 mediseval almuce is supplied by 
 a brass in Manchester Cathedral
 
 HEAD GEAR. 
 
 43 
 
 to the memory of John Huntington, the first warden of the 
 collegiate body, a post to which he was appointed in 1422, 
 and which he vacated by death in 1458. His effigy is robed 
 as for the usual choir offices, in cassock, surplice, and almuce. 
 The last is decorated with a fringe of tails, and the hood, 
 though turned back, is clearly indicated. In another 
 representation of this garment, also from an old brass, a 
 clasp is seen for fastening it just below the neck, and it 
 terminates in front in two long 
 broad ends. 
 
 In the course of time this 
 garment has taken several develop- 
 ments. The hood gave way to 
 the square cap, of which we shall 
 speak presently, and the tippet 
 took various forms in different 
 circumstances. From it arose, 
 according to some, the short cape 
 worn by ecclesiastics of certain 
 ranks in foreign churches ; in 
 French cathedrals it has become 
 an ornament of fur, no longer ALMUCE (from a brass). 
 actually worn, but carried over the left arm by the canons. 
 In England its most striking and best known modern 
 form is the academical hood, by which the wearers are 
 distinguished according to the university degrees which they 
 have taken. 
 
 The usual colour of an English canon's almuce was black, 
 but the hue varied in different places. Violet was worn at 
 Messina and other churches in Italy, and black, edged 
 with violet, at Palermo. Purple, with a hood of lamb's wool,
 
 44 HISTORIC DRESS OF THE CLERGY. 
 
 was the rule at Languedoc ; while at Syracuse, at Vienne, 
 and at a few other places the colour varied with the season. 
 The way was therefore already prepared for the many-hued 
 tippets of the modern universities. Doctors of Divinity 
 were permitted to use scarlet almuces, and the colour has 
 survived to this day in their academical hoods, while the 
 ordinary black almuce with its fur lining has not been 
 greatly changed in becoming the hood of the bachelor of 
 arts. Other colours for the other degrees have been 
 adopted by the different universities of Christendom for 
 local or other reasons, which it would be beside our question 
 to enter upon here. 
 
 The hood is not an ecclesiastical vestment, but merely 
 part of the academical robes ; it has, , nevertheless, been 
 given a quasi-ecclesiastical character in England by the fifty- 
 eighth canon, which orders that all " such ministers as are 
 graduates shall wear upon their surplices . . . such hoods 
 as by the orders of the Universities are agreeable to their 
 degrees, which no minister shall wear (being no graduate) 
 under pain of suspension. Notwithstanding it shall be 
 lawful for such ministers as are not graduates to wear upon 
 their surplices, instead of hoods, some decent tippet of 
 black, so it be not silk." The first Prayer Book of Edward 
 VI. was not so absolute in its ruling, and the connection 
 between the use of almuces and that of hoods is certainly 
 suggested by the fact that it is only " in Cathedral Churches 
 and Colleges," that is in churches for the most part formerly 
 monastic, that permission is given to the clergy to " use in 
 quire " the hoods of their degree. It is also suggested as 
 " seemly, that graduates when they preach," should use their 
 hoods. It seems that in pre-reformation times the clergy
 
 HEAD GEAR. 45 
 
 had adopted the academical hood as part of their secular 
 costume, and that the custom continued, for Perceval 
 Wiburn, writing to the Zurich Protestants an account of the 
 English Church in the reign of Queen Elizabeth, says " In 
 their external dress the ministers of the word are at this time 
 obliged to conform themselves to that of the popish priests ; 
 the square cap is imposed upon all, together with a gown as 
 long and loose as conveniently may be, and to some also is 
 added a silk hood." 
 
 Mention is here again made of the clerical use of the 
 square cap, which became, and for a long time remained, the 
 recognized form of sacerdotal head -gear. This began to 
 come into vogue in the sixteenth century, and is mentioned in 
 the proceedings of a synod at Tours, in 1583. An example 
 of its early shape is given us in the accompanying portrait of 
 John Wyclif, taken from Bale's "Centuries of British Writers," 
 published in 1548. It is a stuff cap, sufficiently full to allow 
 of its forming four distinct corners at the top, while behind 
 it comes down over the ears and the back of the head. The 
 cap in which Wolsey is usually depicted is very slightly 
 different ; and Holbein's portrait of Cardinal Fisher (now 
 in S. John's College, Cambridge) represents him in a hat of 
 a similar shape. 
 
 Great confusion and diversity of dress arose in consequence 
 of the Reformation, which makes Harding demand of Jewel, 
 Bishop of Salisbury, " Among your ministering clergy is 
 not likewise diversity found ? Do not some among you 
 wear square caps, some round caps, some button caps, 
 some only hats." This want of uniformity was not pleasing 
 to the powers either of church or state, and Elizabeth 
 accordingly issued that Injunction quoted in a former
 
 HISTORIC DRESS OF THE CLERGY. 
 
 chapter, prescribing, among other things, the wearing of the 
 square cap ; and the bishops proceeded to enforce obedience. 
 Archbishop Parker writes to Sir William Cecil, on the 3oth 
 April, 1565, informing him that he had had an interview with 
 two of the London clergy, Sampson and Humphrey by name, 
 and had warned them that they must conform in the matter 
 of the cap and gown, the surplice and the hood, or be 
 
 deprived of their offices. 
 Sandys, too, shortly after 
 his translation from the 
 See of Worcester to that 
 of London, issued in- 
 junctions to the clergy 
 of his new diocese, in 
 one of which, as we saw 
 before, he insists on the 
 square cap. Pilkington, 
 Bishop of Durham, writes 
 to the Earl of Leicester 
 on October 25th, 1564, 
 on behalf of the " re- 
 fusers of the habits ; " 
 "There is great offence 
 taken," he says, "with 
 some of the ministry for not using such apparel as the rest 
 do ;" and he goes on later to point out that " Bucer, when 
 he was asked why he did not wear the square cap (quadrato 
 pileo), made answer, ' Quia caput non est quadratum.' " 
 Grindal, Hooper, Whitgift, and other writers of the period 
 refer to the question; and in fact an absurd amount of 
 trouble seems to have been taken to enforce the use, and an 
 
 JOHN WVCLIF (Bales Centuries of B)itisk 
 Wiiteis, 1548).
 
 HEAD GEAR. 
 
 47 
 
 
 unaccountable amount of heat shown in opposition to it, when 
 we consider the carelessness with which points of ritual of in- 
 finitely greater moment were abandoned, or allowed to lapse 
 into disuse. So bitter was the dislike to the square cap felt 
 by Turner, Dean of Wells, that in 1565 he made a common 
 adulterer do penance wearing a cap of that kind. To such 
 an unseemly pitch did he suffer his passion to lead him. 
 
 The gradual develop- 
 ment of the square cap 
 of the sixteenth century 
 into the college cap of 
 the nineteenth is easily 
 seen if one has an 
 opportunity of com- 
 paring the portraits of ^\ 
 a series of ecclesiastics 
 of the first-named and 
 of the following century. 
 We see first of all the 
 cap such as it is por- 
 trayed in the portraits 
 above referred to of 
 Wyclif, Wolsey, and 
 Fisher. The top of 
 this cap grows wider as years go by, generally keeping 
 the square form with the corners at the front, back, and 
 sides of the head ; although some were made round, very 
 like the cap now called "a Tarn o' Shanter," a shape 
 which has become associated with the name of Bishop 
 Andrewes, whose episcopate, first at Chichester, and then 
 at Ely and at Winchester, lasted from 1605 to 1625. At 
 
 CARDINAL WOLSEY.
 
 48 HISTORIC DRESS OF THE CLERGY. 
 
 last we find that the hat has become just like that now 
 worn by collegians, except that the square top is stiffened 
 only by the double thickness of the stuff itself, and the lower 
 part, of the same material, curves out into the flat part above. 
 From this it was but a little step, and one calculated to make 
 the hat lighter for wearing, to make the top of thinner stuff 
 stiffened out with cardboard, and to attach it to a skull cap 
 beneath. 
 
 On the Continent, however, these later phases of develop- 
 ment in the square cap have not taken place, and among us 
 the old form, or at any rate a much nearer approach to it 
 than the college cap supplies, has recently been revived from 
 foreign sources, as is implied by its Italian name of biretta. 
 In a former chapter allusion was made to the short cloak 
 which, under the name of the birrus, was in early times 
 commonly worn by all classes of the people. The hood 
 which was attached to this has given us the biretta, just as 
 the hood of the almuce became the old English square cap. 
 The cloak in question was generally made of ruddy woollen 
 material, or of a tawny fur ; hence, according to some 
 authorities, the name is derived from pyrrhus, or purros, 
 meaning flame-coloured. A biretta is seen on the head of 
 the Augustinian Canon engraved in a former chapter. 
 
 In the East the popes, or parish priests, wear a circular, 
 brimless hat. Deacons and sub-deacons in the Armenian 
 Church wear a cylindrical cap, ornamented with embroidery, 
 and their priests a kind of crown surmounted by a cross. 
 
 From some such original as this last-named ornament the 
 episcopal mitre has grown. Eusebius calls it a crown 
 (stephanos], and S. Gregory Nazianzen a diadem (kidaris), 
 and, in fact, " crown " became almost a synonym for the
 
 HEAD GEAR. 
 
 49 
 
 episcopate. Thus in addresses of respect it was usual to 
 appeal to the bishop for attention and regard "per coronam." 
 S. Augustine, writing at the end of the fourth century to 
 Proculeianus, a Donatist bishop, reminds him of their 
 mutual relations in the words, "Your people honour us, 
 and ours honour you ; yours appeal to us by our crown, and 
 by your crown ours appeal to you." Some have sought to 
 
 CARDINAL JOHN FISHER (Front Portrait by Holbein). 
 
 show that the tonsure, which certainly was often spoken 
 of as a crown, is all that is here referred to ; and others, as 
 Bingham in his " Antiquities of the Christian Church," have 
 held that the expression is purely metaphorical. The 
 commonness of the phrase seems, however, to imply the use 
 of some material crown which gave rise to it ; and the limita-
 
 50 HISTORIC DRESS OF THE CLERGY. 
 
 tion of the word to the episcopate, points to the fact that 
 such an ornament was part of the exclusive insignia of a 
 bishop, whereas the tonsure was worn also by the other 
 clerical orders. 
 
 The earliest mitres were simply bands or fillets of linen ; 
 and even in this primitive form, they were probably not worn 
 universally by bishops, nor even reckoned as part of the usual 
 episcopal costume until a comparatively late date. Walafrid 
 Strabo, Abbot of Rosenau, near Constance, in the middle of 
 the ninth century, writes concerning " Holy Vessels and 
 Vestments ;" yet he makes no mention of the mitre. Never- 
 theless John of Cappadocia, Bishop of Contantinople in the 
 sixth century, wore a circlet, which he was the first to adorn 
 with gold and with sacred figures painted or embroidered on 
 it. Not before the year 1000 A.D., however, can we reckon 
 the mitre as part of the recognized episcopal habit. It is 
 rather curious that at the present day the patriarchate of 
 Constantinople is one of the few districts where mitres are 
 quite unknown, the bishops celebrating the divine offices 
 uncovered at all times, while in their secular dress they wear 
 only a kind of loose hood. The Russian and Armenian 
 bishops use an official head-gear very similar to the most 
 primitive mitres, namely a coronet or diadem. 
 
 In the West the episcopal crown, once fairly introduced, 
 grew in height and in splendour. One of the earliest, if not 
 quite the first, existing representation of one is in the 
 Benedictional of S. Ethelwald (now in the library of the Duke 
 of Devonshire), which probably dates from the tenth century 
 where one of the bishops is figured wearing about his brows 
 a gold circlet set with gems. The first undoubted mention 
 of a mitre is in the following century, when we find, among
 
 HEAD GEAR. 51 
 
 other instances, a charter of Leo X., granted to Archbishop 
 Eberhard, of Treves, in which the Pope allows the Archbishop 
 and his successors the use of "a Roman mitre." Peter 
 Damian also at the end of that century, writing to the anti- 
 pope, suggests that the latter has probably assumed "the 
 mitre and the red cope according to the custom of the 
 Roman pontiff." 
 
 From these expressions it would appear that the use of the 
 mitre was not at first considered an episcopal right, but that, 
 in Western Christendom at any rate, it began at Rome, and 
 was granted to favoured sees by the Pope ; until, the grant 
 having become very general, it came to be regarded as a 
 prerogative of all prelates. The See of Hamburgh claims 
 that the privilege was granted to its bishops by " Leo IV. 
 (847), and Utrecht traces the use to a decree of Alexander 
 III. (1159). 
 
 The earliest change in the form of the crown was produced 
 by raising the sides, allowing it to be hollowed out crescent- 
 wise in front and back. When it became a cap rather than 
 a crown it was made of linen, but by the thirteenth century 
 it had become more costly in material and adornment, for 
 Durandus refers to the linen mitre as being in accordance 
 with " the former custom." A manuscript of the eleventh 
 century in the British Museum represents S. Dunstan fully 
 vested and enthroned ; he wears a round, low cap, with 
 short infulce, or ribbons, falling behind. Two centuries later 
 it had attained practically the shape now in use, save that it 
 was of small dimensions, standing only some six or eight 
 inches above the forehead. Mitres, up to the fourteenth 
 century, preserved a graceful outline, and reasonable propor- 
 tions, but after that they grew in height and breadth, until
 
 HISTORIC DRESS OF THE CLERGY. 
 
 in most continental examples they appear ponderous and 
 
 inartistic. 
 
 They were originally provided with two ribbons, or fanons, 
 
 which were tied beneath the chin to secure the mitre in place; 
 
 these have now become merely ornamental pendants, falling 
 
 over the bishop's shoulders. 
 
 That even in medi- 
 aeval times there were, 
 nevertheless, consider- 
 able differences in the 
 size and shape of the 
 mitres, the illustrations 
 in various parts of this 
 book will clearly show. 
 The mitre of S. Thomas 
 a Becket, martyred in 
 1170, which is now 
 preserved at Sens, and 
 the splendid Limerick 
 mitre, which dates from 
 1408, illustrate two ex- 
 tremes ; the first being 
 low and but bluntly 
 pointed, the other run- 
 ning to a sharp point at 
 
 a considerable height. In each case, however, the outline 
 
 consists of straight lines, the curved examples being much 
 
 later in date. 
 
 Robert Pursglove, bishop suffragan of Hull in the days 
 
 of Queen Mary, whose figure from a brass at Tideswell, 
 
 in Derbyshire, will be found on a subsequent page, is 
 
 MITKE OF S. THOMAS A BECKET.
 
 HEAD GEAR. 
 
 S3 
 
 represented as wearing a mitre of very similar proportions 
 to that of S. Thomas. On the 
 other hand, a brass at Manchester 
 with the effigy of James Stanley, 
 Bishop of Ely, and a successor of 
 Huntington in the wardenship of 
 the college at Manchester, shows 
 him with a mitre more considerable 
 in height, the sides of which are 
 slightly curved. Each of these 
 mitres is of the type known as a 
 precious mitre, from being adorned 
 with embroidered orpheys and 
 jewels, and made of some hand- 
 some material. For penitential 
 seasons and the lesser functions 
 in which the bishop takes part, 
 the simple mitre is provided. 
 
 Pope Alexander II. (1061) 
 granted to the Abbot of S. Augus- 
 tine's Abbey at Canterbury the 
 privilege of wearing the mitre. 
 This was not the earliest instance 
 of its non-episcopal use, for Leo 
 IX. (1049) na d already conferred 
 upon the Canons of Bamberg the 
 unusual honour of officiating in 
 mitres. It was, however, the 
 commencement of what became 
 practically a right vested in the LIMERICK M.TRE. 
 
 rulers of the more important monastic houses. Westminster
 
 54 HISTORIC DRESS OF THE CLERGY. 
 
 Abbey was granted the mitre in 1167; Waltham in 1191; 
 Thorney in 1200; and at various dates carrying us down to 
 the fifteenth century all the wealthier abbeys of England 
 followed. The Prior of Durham received the mitre in 1374, 
 and in 1386 the Prior of Winchester. This non-episcopal 
 use of episcopal insignia was not, however, altogether 
 approved of in England. It formed one of the points of 
 suggested reformation in the Church, named in articles 
 presented to King Henry V. in 1414 with that intent by 
 the University of Oxford. 
 
 The first mitred abbot in France was Hugh of Clugny, 
 to whom permission to assume it was given by Urban II., 
 himself a Frenchman, in 1088, S. Denys, Monte Cassino, 
 Vendome, and other places subsequently had the same 
 privilege given them ; in fact the use of the mitre grew so 
 common among the heads of monastic houses, that it 
 became needful to make distinctions amongst the wearers. 
 Pope Clement IV. (1265) ordered that only exempt abbots 
 (the rulers of abbeys acknowledging no " visitor " except the 
 pope) might wear the " precious mitre," while others were to 
 employ a plain one. In the case of abbots of inferior abbeys 
 the mitre properly has no indentation. This ecclesiastical 
 crown, although strictly part of the episcopal insignia, has 
 been in several other instances granted to ecclesiastics as an 
 unusual and peculiar privilege. The Dean, the Chancellor, 
 the Treasurer, and the Archdeacon of Toledo have enjoyed 
 this distinction since 1317; the Dean, the Provost, and the 
 Chanter of Mayence have the same special dignity; as 
 have also the Provosts of Vienne, Macon, Ghent, S. Die, 
 and Lavantz. The celebrant at Cambrai, and the celebrant, 
 deacon, and subdeacon at Vienne and Macon, also had this
 
 HEAD GEAR. 55 
 
 privilege allowed them. The canons, not only of Bamberg, 
 as mentioned above, but also of Lisbon, Pisa, Besangon, 
 Puy, Rodez, Brionde, Solsona, Messina, Salerno, Naples, 
 Lyons, and Lucca, all enjoyed this special distinction. 
 
 In England the mitred abbots came of necessity to an 
 end with the dissolution and destruction of their abbeys. 
 The mitre gradually died out of use among the bishops in the 
 general discarding of external marks of dignity and splendour 
 which followed the Reformation ; but there are sufficient 
 instances of its appearance at irregular intervals for us to be 
 able to claim that in theory at least it never was entirely 
 abandoned. 
 
 William Tyndale, in his "Obedience of a Christian Man," 
 published in 1528, counts mitres, along with rochets, 
 crosiers, and other episcopal insignia, among the "false 
 signs" of antichrist. And so early as 1561, Pilkington, 
 Bishop of Durham, had so far departed from the stateliness 
 formerly found especially in that princely see, that he 
 declares he has " neither cruche (crosier) nor mitre." Yet 
 mitres and crosiers of silver gilt were carried at the funerals 
 of Duppa, Bishop of Winchester, in 1662, Archbishop 
 Juxon, of Canterbury, in 1663, Archbishop Frewen, of 
 York, in 1664, Cosin, Bishop of Durham, in 1674, and 
 Trelawny, Bishop of Bristol, in 1721. The mitre alone was 
 used at the funerals of bishops of Bristol and elsewhere 
 within the present century. The bishops wore mitres at 
 the coronation of George III. The first bishops of the 
 Anglican Communion in the United States of America 
 assumed the mitre, and two of the earliest examples used 
 by them are still preserved. In quite recent years the 
 English episcopate has in several instances turned what had
 
 56 HISTORIC DRESS OF THE CLERGY. 
 
 become a merely heraldic use of the mitre in connection 
 with their shields of arms, or the tombs of prelates, into a 
 reality, by once more adopting this ancient and dignified 
 emblem of apostolic authority. 
 
 In the seventeenth century the custom arose of depicting 
 the mitres of the English archbishops encirled by a marquis's 
 coronet ; and still later by that of a duke. This is supposed 
 to represent the temporal as well as the ecclesiastical rank 
 of the occupants of the primatial sees ; but, as a matter of 
 fact, such a representation is a modern device of heralds 
 only, devoid of any ancient authority. The Bishop of 
 Durham, however, who until 1833 was, in virtue of his 
 episcopal rank, also prince palatine of the north, had a right 
 to the use of a coronet. 
 
 The broad-brimmed scarlet hat of the cardinals was 
 granted them by Pope Paul II. (1464-1471), having been 
 formerly a form of head-gear distinctively papal. Innocent 
 IV., more than two hundred years before, had allowed them 
 the use of red caps, similar to those at that time worn by 
 legates a latere. The scarlet knots with which the strings 
 of the hat are fringed were originally three in number, but 
 were afterwards increased to five. Christ Church College, 
 Oxford, founded by Cardinal Wolsey under the name of 
 Cardinal College in the year 1526, still carries the cardinal's 
 hat as a crest above its coat-of-arms. The arms of Bishop 
 Sherborn, who held the See of Chichester from 1508 to 
 1536, are represented in his cathedral surmounted by a 
 cardinal's hat instead of a mitre, although he was a bishop 
 merely. 
 
 The tiara worn by the Roman Pontiff was adorned with two 
 crowns by Boniface VIII. (1299-1303) to render it symbolical
 
 HEAD GEAR. 57 
 
 of the temporal as well as the spiritual jurisdiction which he 
 claimed. The third crown was added by Urban V. (1362- 
 1370). A manuscript written by Matthew Paris about 1250, 
 and now in the British Museum, has an illustration repre- 
 senting Pope Adrian I. receiving a letter from Offa II. of 
 Mercia. The Pope wears a conical hat surmounted by a 
 cross, and having a single crown encircling it. Some 
 bishops, it is alleged, before the introduction of mitres, wore 
 a pointed hat of this kind under the name of phrygium, 
 presumably from its likeness to that cap which, as the 
 Phrygian cap, afterwards became a badge of popular liberty. 
 Archbishop Jewel quotes John of Paris (who flourished 
 about 1290) as saying that Pope S. Sylvester had a phrygium 
 composed of peacock's feathers. The modern papal regnum, 
 as the tiara is more accurately called, is formed by the 
 addition of three crowns to a hat of this ancient form. 
 
 Josephus tells us that the Jewish High Priest had upon his 
 cap or mitre "a circlet of gold wrought in three tiers," 
 which may have been in allusion to his combined judicial 
 and sacerdotal authority. 
 
 In concluding this chapter a word or two on the clerical 
 tonsure will not be out of place ; for although the fashion of 
 cutting and wearing the hair scarcely forms part of the dress, 
 it certainly has its influence upon it. In the next chapter 
 we shall see that the use of wigs by the English clergy in 
 the eighteenth century probably affected the shape of the 
 surplice ; and similarly there can be little question that the 
 use of the tonsure by monks and ecclesiastics had much to 
 do with the introduction of the various head-coverings for 
 use in church. 
 
 The feeling in which the tonsure originated is very
 
 58 HISTORIC DRESS OF THE CLERGY. 
 
 ancient. Among the Jews the custom was known as an 
 expression of overwhelming sorrow. " They shall not be 
 buried," exclaims the prophet Jeremiah, " neither shall men 
 lament for them, nor cut themselves, nor make themselves 
 bald for them." And again, Micah cries to the people, 
 " Make thee bald and poll thee for thy delicate children, 
 enlarge thy baldness as the eagle, for they are gone into 
 captivity from thee." The practice of shaving the head in 
 the Christian Church arose from a similar feeling that of 
 sorrow for the sins of the world, or of penitence for one's 
 own. Penitents were shorn as part of their penance, as 
 appears from Paulinus and the third Council of Toledo 
 (589 A.D.), and for this reason it was held by S. Jerome and 
 others that such a practice was unbecoming the clergy. 
 
 The ecclesiastics of the first centuries, however, wore 
 their hair and beards dipt short, as was the mode in 
 imperial Rome ; and just as their conservative adherence to 
 the old garb of the city marked them off from others after 
 the barbarian invasion, so when those same barbarians 
 introduced the fashion of long hair and flowing beards, the 
 same clinging to older ways was a further mark of distinction 
 with the Christian priesthood. 
 
 The circular tonsure does not appear to have originated 
 in Rome. Some of the earliest allusions to it, dating as far 
 back as the sixth century, refer to Gaul, S. Gregory of Tours 
 (died 594) having the first undoubted reference to it. From 
 about this time the use of the coronal tonsure spread in 
 Western Christendom, and many councils and provincial 
 synods passed decrees enforcing it. In England there 
 seems to have been a constantly recurring tendency to 
 escape the rule if possible. In 950 it was ordered in
 
 HEAD GEAR. 59 
 
 Northumbria, that a priest who did not shave his beard and 
 his hair, or who concealed his tonsure, should be fined. 
 The Council of Westminster, in 1173, forbade the presenta- 
 tion of any clerk who had not " the mark of clerical 
 distinction " to a benefice ; and a council at York, in 1195, 
 ordered in the case of beneficed priests who had not the 
 tonsure, the alternative of their deprivation or their shaving 
 " against their will by the archdeacon or the dean." The 
 Constitutions of Archbishop Boniface, given at Lambeth in 
 1261, again refer to the subject, and give at the same time 
 the mystical meaning at that time assigned to the tonsure. 
 It is commanded, "That bishops in synod, archdeacons 
 and deans in chapter, and chaplains in church, proclaim 
 thrice yearly that all who wish to enjoy the clerical privilege 
 are to have a decent tonsure and a shaven crown, and let 
 them not be ashamed to bear the marks of Him, who 
 deigned for their sakes to wear a crown of thorns." Councils 
 at Exeter in 1287, at London in 1342, and others, all speak 
 to the same effect. 
 
 The old British tonsure, known as the tonsure of S. 
 John, consisted in the shaving of the fore-part of the head 
 in a semi-circle. The Roman tonsure, or that of S. Peter, 
 is in the form of a complete circle on the top of the head, 
 and the difference between the two formed one of the points 
 of argument between the British Church and S. Augustine 
 and his followers. The tonsure of S. Paul, at one time 
 observed in the East, jconsisted in cropping the whole head 
 as short as possible. Strictly, the Roman tonsure should 
 always consist of the ample circle seen on the head of the 
 monks, but since the eleventh century it has been gradually 
 contracted by priests working in the world to a very small size.
 
 60 HISTORIC DRESS OF THE CLERGY. 
 
 The full tonsure of the Middle Ages is illustrated by 
 the figures of Huntington and the priest in a cope, already 
 given ; and still better by that of Edmund Assheton on a 
 later page. 
 
 Doubtless, as intimated above, the use of head-coverings 
 in church, beginning as it did with concessions to monastic 
 communities, was allowed as a protection to tonsured heads 
 against cold, especially during the night offices.
 
 CHAPTER V. 
 
 WE have already seen that in the primitive Church the 
 clothing of the clergy, especially the garments 
 worn in their public ministrations, consisted largely of white 
 linen. The tradition of this use is still marked in the 
 vestments of the Christian ministry, some linen robes, even 
 when supplemented with others of silk or other more costly 
 fabrics, being used in all the 
 Church's offices, and by all her 
 officers. 
 
 Of all the vestments used 
 in the church the alb has pro- 
 bably kept the nearest to its 
 primitive make in shape, colour, 
 and material. The simple linen 
 tunic, reaching sometimes to the 
 the feet, and fitted with sleeves, 
 was, as we have seen, a common 
 garment with all classes in the 
 first century. There is evidence 
 to show that even as late as the 
 ninth century it was worn by laymen in some parts of 
 Germany, but long before that it had come to be considered 
 over the greater part of Christendom as an exclusively clerical 
 dress, and had already assumed its present name of alb. A 
 glance at the alb here engraved, and at the fresco from the 
 
 ALB (Pvgiris Ecclesiastical 
 Costume).
 
 62 HISTORIC DRESS OF THE CLERGY. 
 
 Catacomb in the first chapter, will at once show how nearly 
 this vestment resembles the primitive dress. 
 
 The canons of the fourth Council of Carthage, A.D. 398, 
 allude to the use of albs by deacons, and, although doubt 
 has been thrown on the authenticity of this Council, its 
 alleged canons are admitted to be of about the date named. 
 The alb is also referred to by the Council of Narbonne in 
 589, and in the canons of yElfric in 957. The name, it is 
 scarcely needful to point out, was derived from its earliest, 
 and its constantly most usual, colour. Other names were 
 given to it, however, in early times, such as camisia, poderis, 
 linea, and others. Isidore, writing in 595, says "The 
 poderis is a linen tunic worn by priests, fitting closely to the 
 body and coming down to the feet ; this is commonly called 
 camisia." The corresponding vestment in the East is 
 the stoicharion. 
 
 The councils, above referred to, prove in their canons 
 that the alb was from the first one of the garments worn at 
 the Holy Eucharist ; being originally the characteristic 
 vestment of the deacon and subdeacon, but worn also by 
 the priest, as now, beneath the outer and more flowing robe 
 which has become the modern chasuble. 
 
 The names linea and alba would seem to limit the material 
 and the colour of this vestment very distinctly, and as a 
 matter of fact it has remained faithful to the literal meaning 
 of its names to a greater extent than is usually found in the 
 case of things and names of such ancient date. Nevertheless 
 it has not always been made of linen, nor always white in 
 colour, According to William of Malmesbury, Brithwold, 
 an early bishop of Salisbury, had a most precious alb of silk ; 
 William de Longchamp gave a silk alb to Ely in 1197;
 
 LINEN AND LAWN. 63 
 
 Richard of London gave an alb of red samite, embroidered 
 in gold, in 1270. In 1295, Canterbury Cathedral possessed 
 132 albs of silk, and in 1321 it had also others of samite. 
 Bishop Galfrid left by will in 1140 two samite albs; Bishop 
 Beck similarly bequeathed in 1310 albs of cloth of gold. 
 Most of the older inventories of our Cathedrals would supply 
 other illustrations. 
 
 As to the colour, great latitude was at one time allowed. 
 Winchelsey, Archbishop of Canterbury (1294-1313), had albs 
 of the liturgical colours, corresponding with the other vest- 
 ments. Bishop Bartholomew (1161-1185) 8 ave to Exeter 
 Cathedral two albs of blue ; and allusions are of frequent 
 occurrence to albs of red samite, and to others of green, 
 indigo, and other hues. At the funeral of Poore, Bishop of 
 Durham, which took place in 1237, a black alb was worn ; 
 and there are other instances of albs of this colour. 
 
 Coloured albs, and those of other materials than of linen, 
 have gone out of use once more, and the more primitive 
 custom prevails; though such vestments were worn at Angers, 
 and at other places in France so late as 1750. They seem 
 never to have been so common elsewhere as in England ; 
 of their use over the greater part of the Continent there is 
 no trace at all. 
 
 The mediaeval albs were frequently most splendidly 
 adorned with " apparels," or patches of embroidery, on the 
 cuffs, and along the bottom in front and behind. At 
 Salisbury, in 1222, was an alb embroidered with lions; at 
 Peterborough, in 1184, white silk albs with red parures, or 
 apparels; at Exeter, about the same time, an alb embroidered 
 with the figures of archers, and another with moons and 
 stars. We find in inventories of church property during the
 
 64 HISTORIC DRESS OF THE CLERGY. 
 
 middle ages numbers of albs embroidered with pearls and 
 jewels, and with elaborate and costly needle-work. An alb 
 of the fourteenth century is preserved in the South Kensington 
 Museum ; its apparels are of silk, embroidered in gold, and 
 a narrow stripe of work in white runs across the shoulders 
 with the words " Jesus-Maria " on either side. The alb 
 of S. Thomas of Canterbury is treasured at Sens ; it has a 
 bold pattern on a wide apparel in front. 
 
 Clergy in England who are anxious to maintain or revive 
 what are supposed to be old English traditions sometimes 
 use albs with embroidered apparels ; but as a rule, in those 
 churches where the Eucharistic vestments are found in use, 
 simple linen ones are worn. These are, however, sometimes 
 embroidered in coloured silks, and occasionally deep lace 
 replaces a corresponding depth of linen at the bottom, some 
 handsome albs being entirely lace from the waist downwards. 
 
 At the Reformation the alb, despite its undoubted 
 antiquity, came in for its share in the attack which the 
 extreme men levelled at almost every custom which had 
 formerly been in vogue. All vestments to such men were 
 superstitious abominations, and albs among the rest. Arch- 
 bishop Grindal, in his injunctions to the churchwardens of 
 the diocese of York in 1571, gives a comprehensive list of 
 things, albs among the number, which were not only to be 
 disused, but " utterly defaced, broken, and destroyed ; " 
 and should the churchwardens not be able to get hold of 
 all the matters mentioned for this truly Protestant purpose, 
 they were to report those in whose custody the vessel or 
 vestments was, that "further order might be taken for the 
 defacing thereof." Grindal was afterwards translated to 
 Canterbury, and at once started on a similar crusade in the
 
 LINEN AND LAWN. 65 
 
 southern province. In 1576 he held, as already pointed 
 out, a " Metropolitical Visitation," in which he made enquires 
 almost identical in terms with those just quoted. 
 
 In the first Prayer Book of King Edward VI. (1549) 
 candidates for priests' orders were bidden to present them- 
 selves to the bishop vested in " plain albes." The bishop 
 was enjoined when he " celebrated the holy communion in 
 the church, or executed any other public ministration," to 
 wear " beside his rochette, a surplice or albe, and a cope or 
 vestment " ; and the priest likewise was to don a " white 
 albe plain with a vestment or cope," when he celebrated 
 " the Holy Communion, commonly called the Mass " ; 
 while any others who might assist were to wear " albes with 
 tunicles." Even in saying the " Ante-communion office," 
 which was to follow the Litany every Wednesday and 
 Friday, the priest was ordered to wear " a plain albe or 
 surplice with a cope." All this was altered by the second 
 book in 1552, when one general direction at the com- 
 mencement of the work orders that " the minister at the 
 time of the communion and at all other times in his minis- 
 tration shall use neither alb, vestment, nor cope." This again 
 was altered, and we were thrown back apparently, as we 
 have seen in a former chapter, on the earlier order of things 
 by the Ornaments Rubric of the present Prayer Book. 
 
 In early times the linen tunic, or alb, fell ungirt to the 
 knees or the feet as the case might be. A writer of the 
 sixth century, calling himself Germanus of Paris, says, " The 
 alb is not confined by a girdle, but hangs down covering the 
 body of the Levite." Later, however, it became customary 
 to wear a zone or girdle with the alb. As this change took 
 place at about the time when Christian writers were dwelling 
 
 5
 
 66 HISTORIC DRESS OF THE CLERGY. 
 
 a good deal on the analogy between the vestments of the 
 Old and those of the New Dispensation, it seems not im- 
 probable that the girdle was deliberately borrowed from 
 Jewish usage, so as to strengthen that analogy. 
 
 The early girdles were belts, fastened with a clasp, and 
 often elaborately ornamented. Riculfus, bishop of Soissons 
 in 915, mentions in his will "five zones," one of which was 
 adorned with gold and precious stones, and the remaining 
 four with gold. Most of our Church inventories take note 
 of the girdles used by the clergy. At Salisbury in 1222 
 there were twenty-one girdles, nine of them being of silk. 
 One found on the body of S. Cuthbert at Durham was of 
 gold tissue interwoven with scarlet thread, and was nearly 
 an inch wide. 
 
 With the disuse of silk albs, silk girdles have also dis- 
 appeared ; a white cord is now its practically invariable 
 form, having a tassel at each end. 
 
 Most of the Eastern Churches number a cincture, or 
 girdle, among their recognised vestments ; with the Greeks, 
 the Syrian Christians, and the Copts, it holds a similar 
 place to the one which it occupies according to Western 
 usage. 
 
 The surplice is simply another form of the alb, a form 
 which it naturally has taken in cases where it is intended 
 for other services than the Eucharist. In such offices 
 another vestment seldom being worn over it, it has been 
 made fuller than the alb, has wider sleeves, and is generally 
 shorter, although the oldest surplices reached to the feet. 
 The name, which implies that it was worn over the habit or 
 cassock of skins (superpellicium\ is met with as early as the 
 days of S. Edward the Confessor, who in one of his laws,
 
 LINEN AND LAWN. 67 
 
 enacted in 1060, speaks of " clerks clad in surplices." An 
 old English name for it, found in the canons of Edgar, is 
 oferslipe, or overslip. 
 
 It appears from many canons, provincial or otherwise, 
 that the surplice was regarded as the minimum of decency 
 in the way of vestments for all kinds of ministrations. The 
 Council of Oxford (1222), after prescribing at least two sets 
 of sacerdotal vestments for each church, goes on to order 
 that all who minister at the Altar should wear surplices. 
 Archbishop Edmund (1234-1245) of Canterbury bids his 
 clergy wear surplice and stole in visiting the sick, unless the 
 distance to be traversed was very great ; a successor in the 
 primacy, John Peckham (1278-1294), directs the same robes 
 to be worn when the priest carries the Blessed Sacrament to 
 any one ; and provincial statutes promulgated by Winchelsey 
 of Canterbury (1294-1313), Alexander Neville of York (1374- 
 1388), and others, order the surplice to be worn, even if 
 no other robe be forthcoming, at mattins and vespers, 
 processions and masses, and in other divine offices. The 
 Synod of Winchester (1308), however, ordained that in all 
 benefices of the value of fifty marks and upwards, at least 
 one set of Eucharistic vestments must be provided. 
 
 The earliest surplices reached to the feet, at any rate in 
 England and in Belgium ; but by degrees they were suffered 
 to be worn much shorter. In 1435 the Council of Basle 
 orders canons of cathedrals to wear surplices that reached 
 below the middle of the leg; the Roman tendency, how- 
 ever, was to shorten them, so that Cardinal Bona tells us, in 
 the beginning of the seventeenth century, that at Rome the 
 surplice " scarcely reached to the knee." The shape and 
 size of the old English surplices are shown in some of the
 
 68 HISTORIC DRESS OF THE CLERGY. 
 
 brasses to which reference has already been made. The 
 unknown priest interred at Eccleston is depicted in a 
 surplice of the same length as his cope ; it falls in many 
 folds about him, and has wide sleeves reaching well below 
 the knee of the wearer. The surplice of John Huntington, 
 shown in his brass at Manchester, is similar in all respects. 
 These are both examples dating from the latter half of the 
 fifteenth century. 
 
 The only form of ornamentation found on the surplice is 
 a trimming of lace, occasionally seen round the sleeves and 
 on the bottom. In the very short surplices now frequently 
 seen in England, and known by the Italian name of cotta, 
 this lace is almost always found ; but old engravings prove 
 that neither the shape nor the trimming of these vestments 
 is so modern as many people suppose. A copy of the Book 
 of Common Prayer, published in London in 1684, has an 
 engraving of a priest kneeling before an altar, apparently 
 saying the Litany ; he wears a cassock, a cotta trimmed 
 with lace, and a skull-cap. A very similar picture is found 
 in a quaint book published by William Battersby of London, 
 in 1700, being the eighth edition of Sparke's "Scintilla 
 Altaris ; Primitive Devotion in the Feasts of the Church of 
 England " ; the priest is here vested precisely similarly. 
 
 The practice of slitting the surplice open down the front, 
 so as to put it on like a gown, is a corrupt custom found only 
 in the English Church, and arising there only during the 
 last century. It has been suggested that it arose as a con- 
 sequence of the clergy wearing wigs, over which it was 
 hardly possible to slip the surplice in the proper way. The 
 rise of the habit of preaching in a black gown may also have 
 had something to do with it ; the open surplice being more
 
 LINEN AND LAWN. 69 
 
 quickly slipt off than the closed one. Pepys, in his diary, 
 under date October 26th, 1662, notices the awkwardness 
 arising from the clergyman's change of his surplice, saying 
 " it seemed absurd for him to pull it over his eares in the 
 reading-pew, after he had done, before all the church, to go 
 up to the pulpitt to preach without it." 
 
 The simplicity of the surplice, and its consistent freedom 
 from costliness or brilliancy in adornment, have not saved 
 it from Puritan attack. Peter Martyr, in a letter dated at 
 Zurich, November 4th, 1559, tells us that, when at Oxford, 
 he declined to wear a surplice in the choir; and another 
 letter sent by Lawrence Humphrey to Bullinger, also a 
 German divine, in July 1566, shows the lack of decency 
 and order in which some of the reformers gloried. " In the 
 time of the most serene King Edward the Sixth," the writer 
 says, " the Lord's Supper was celebrated in simplicity in 
 many places without the surplice." Jewel, Bishop of Salis- 
 bury, sympathized with these extreme notions, and counted 
 "the linen surplice" amongst "the vestiges of error" which it 
 were well to have removed. Cox, Bishop of Ely, on the 
 other hand, defended its use as a primitive custom. And 
 so the dissention ran, the quarrel being largely kept up by 
 the foreign Protestants of Geneva and their English allies ; 
 the frequent correspondence which passed between them 
 being full of allusions to the subject. A natural result of 
 the controversy was the display of actual opposition to the 
 surplice now and again. Sir William Cecil, complaining to 
 Archbishop Parker in 1561 (August i2th) of the state of 
 the diocese of Norwich, says that he is informed that the 
 bishop (Parkhurst) " winketh at schismatics and ana- 
 baptists;" and that "a surplice may not be borne here;
 
 70 HISTORIC DRESS OF THE CLERGY. 
 
 and the ministers follow the folly of the people, calling it 
 charity to feed their fond humour." Richard Beaumont, 
 Master of Trinity College, and Vice-Chancellor of Cam- 
 bridge, reports to the same primate in 1564, that "one in 
 Christ's College, and sundry in St. John's, will be very hardly 
 brought to wear surplices." A couple of years later some- 
 thing like a brawl took place at S Giles's, Cripplegate, on 
 some "singing men" appearing in surplices at a funeral. 
 Crowley, the incumbent, with his curate expelled them from 
 the church, and made so much commotion that a complaint 
 was lodged with Archbishop Parker against them. That 
 prelate sat in judgment on the two clerics on the 4th April, 
 1566; and finding Crowley disposed to defend his action, 
 and rather anxious to have " the glory to be committed to 
 prison," he sentenced him " to keep his house," and bound 
 over " one Sayer, the alderman's deputy," who had shewn 
 great partiality to the defendants in the brawl, in one hundred 
 pounds to produce both of them when called upon. The 
 spirit of the Puritans is well shown by an extract from the 
 journal of William Dowsing, who in 1643 and 1644 visited 
 the Suffolk churches with full authority to destroy all that 
 was of a superstitious nature. Thus he writes : " Elmet, 
 Aug. 22 : Crow, a deputy, had done before we came. We 
 rent apieces there the hood and surplice." 
 
 Hooker devotes a portion of the fifth book of his 
 "Ecclesiastical Polity" the first editon of which bears 
 date 1594 to answering the Puritan objections to this 
 seemly and simple vesture, and in the course of his 
 argument he quotes some of the ludicrously exaggerated 
 language of his opponents. " Their allegations were," he 
 says, " that this popish apparel, the surplice especially, hath
 
 LINEN AND LAWN. 7 1 
 
 been by Papists abominably abused ; that it hath been a 
 mark and a very sacrament of abomination ; that remaining, 
 it serVeth as a monument of idolatry, and not only edifieth 
 not, but as a dangerous and scandalous ceremony doth 
 exceeding much harm to them of whose good we are 
 commanded to have regard ; that it causeth men to perish 
 and make shipwreck of conscience ; . . . that it hard- 
 eneth Papists, hindereth the weak from profiting in the 
 knowledge of the Gospel, grieveth godly minds, and giveth 
 them occasion to think hardly of their ministers ; . 
 that by the Law it should have been burnt and consumed 
 with fire as a thing infected with leprosy." All these 
 examples of wild declamation are quoted by Hooker from 
 the writings of the Puritan Cartwright. Such fanatical folly 
 surely carries with it its own refutation. 
 
 The question of the use of the surplice was again raised, 
 but without effect, by the Puritans at the Hampton Court 
 Conference, under James I. The Canons Ecclesiastical of 
 1604 re-affirmed the propriety of such use. On the restor- 
 ation of Charles II. a last attempt was made in this and 
 other details to retain the Puritan ascendancy of the 
 Commonwealth period. A conference met at the Savoy 
 Palace in 1661, at which the grievances of the Puritans were 
 formulated, the use of the surplice, cope, and other robes 
 prescribed in the canons being one. Once more the 
 attempt to make further alterations in church order proved 
 entirely ineffectual ; and since then no formal effort in the 
 same direction has been made. 
 
 Yet another development of that same long linen tunic 
 which has given us alb, surplice, and cotta, meets us in the 
 rochet, which was originally simply a surplice less full both
 
 72 HISTORIC DRESS OF THE CLERGY. 
 
 in the body and the sleeves than the ordinary ones, and 
 therefore adopted by bishops as more convenient for general 
 wear beneath a cope, than a wider robe would be. Mediseval 
 allusions to its use by other orders of the clergy are not 
 rare. Leofric, Bishop of Exeter (1046-1072), bequeathed 
 to his Cathedral three "pistel roccas," or rochets for the 
 use of epistolers at mass ; and a synod held at Liege, in 
 1287, orders priests, when vesting for mass, to wear beneath 
 their albs " surplices, or the linen tunic commonly called a 
 saroth or rochet." The modern name, which is from the 
 same root as the German rock (a coat), did not come into 
 use till about the thirteenth century ; the garment, however, 
 under other names, such as sarcos, the white camisia, the 
 rosetta, and others, is far more ancient. 
 
 Canon law ordained that the rochet should be the proper 
 dress for a bishop whenever he appeared in public, and such 
 it continued to be in England later than in most other 
 countries. Erasmus was surprised that Bishop Fisher laid 
 aside his rochet when travelling. Archbishop Parker when, 
 with the Bishops of Lincoln and Rochester, he received 
 Queen Elizabeth at Canterbury Cathedral, in March, 1575, 
 says that all three of them were " in chimmers and rochets." 
 This latter instance, however, was scarcely one of an ordinary 
 kind ; and as a rule the English bishops do not now wear 
 their rochets out of church except in Convocation and in the 
 House of Lords. 
 
 The mediaeval rochets are described as having narrow 
 sleeves ; it was about the time of Bishop Overall, in the first 
 part of the seventeenth century, that the sleeves began to 
 grow to that grotesque size they afterwards attained. They 
 were till lately almost always fastened to the chimere, and
 
 LINEN AND LAWN. 73 
 
 the rochet was sleeveless ; probably from the difficulty of 
 passing such monstrous creations through the armhole of the 
 former. More reasonable ideas, however, now prevail ; and 
 the rochet often appears with sleeves after the primitive 
 fashion, and seldom, if ever, with them of any great size ; 
 they are also really attached in most instances to the garment 
 to which they belong, and not to the chimere. 
 
 Some continental canons cut down the rochet to the 
 smallest dimensions. In some places the sleeves were cut 
 entirely away, without being replaced in any similar fashion 
 to those of an English bishop ; but in the Abbey oT Chan- 
 cellade and elsewhere the sides were also cut open, so that 
 only a broad piece of linen falling before and behind, 
 somewhat like a monastic scapular, was left. The canons 
 of the congregation of S. Rufus diminished it until only a 
 band of two fingers' breadth remained, which was worn 
 sometimes in front only. 
 
 One other linen vestment remains to be considered the 
 amice which ritually is more closely allied to the alb than 
 those which have just occupied our attention, although it 
 was natural, for historic reasons, to treat of the alb, surplice, 
 and rochet together. 
 
 The amice is a square, or oblong, piece of linen, provided 
 with strings attached to the opposite corners of one of its 
 longer sides ; it is the first vestment put on by the priest 
 when preparing to offer the Holy Eucharist, and in its final 
 position forms a kind of collar, the strings being wound 
 about the body and tied in front. This, at least, is the 
 usual custom now in the West ; it seems, however, that at 
 one time it was assumed after the alb and girdle. Such 
 was the use at Rome, at Milan, and at Lyons, and probably
 
 74 HISTORIC DRESS OF THE CLERGY. 
 
 the general one in the eleventh century. The Maronites 
 wear it thus to the present day ; and the Armenians use a 
 kind of amice, called a va&ass, to which a breast plate is 
 attached, and which is put on over the stoicharion, the 
 oriental alb. Otherwise this vestment is unknown in the 
 East, amongst the Greeks, Syrians, and Copts. 
 
 Early names for the amice, which means a " wrap " (from 
 amictus), were anagolagium or anagolagus, a neckerchief, 
 and humeral or superhumeral, from the fact that the lower 
 part covered the shoulders. It was also used as a temporary 
 covering for the head ; at S. Maurice, Angers, the sacred 
 ministers at Mass kept it over the head until the singing of 
 the Sanctus, when they turned it back over the chasuble ; 
 and in many French churches, before the biretta came into 
 general use, it was customary to go to the altar with the 
 amice over the head. On the Percy tomb in Beverley 
 Minster is the figure of a priest with the amice apparently 
 worn in this manner A relic of this custom remains in the 
 fact that the priest in assuming it rests it upon his head 
 while adjusting it, and then turn or rolls it back, so as to 
 cover the back of the stole. An ancient missal at Narbonne 
 speaks of the amice under the name of galea, or helmet, in 
 obvious allusion to this practice ; and in the mystical 
 meaning assigned to each of the vestments, this one, 
 for the same reason, is spoken of as " the .helmet of 
 salvation." 
 
 The amice is the latest of the Eucharistic vestments in 
 coming into use, and is traced to no primitive original. It 
 was indeed, in all probability, simply a prudent precaution 
 to preserve the stole and chasuble from getting soiled by 
 contact with the skin. So long, therefore, as all the
 
 LINEN AND LAWN. 75 
 
 sacerdotal robes were of linen, or other simple material, an 
 amice was not nee'dful ; but when these came to be made of 
 costly silks and satins, covered with elaborate embroidery, 
 and heavy at times with jewels and the precious metals, it 
 then became necessary to take every care to preserve them. 
 The amice, for this reason, is not reckoned amongst the 
 recognized vestments before the ninth century, although 
 probably it was worn, on simply practical grounds, without 
 ritual authority, before. 
 
 In the course of time the special reason of its existence 
 was lost sight of, and at one period it became as ornate in 
 material and decoration as we have seen the alb once was ; 
 the two vestments in fact were considered to be supple- 
 mental to each other and were made to match in these 
 details. We find, therefore, amices of silk and of satin, 
 embroidered and jewelled. That Bishop Riculfus, to whose 
 last will and testament reference has already been made, 
 bequeathed to his church four amices enriched with gold ; 
 and the inventory of S. Paul's Cathedral in 1295 contains 
 many amices, costly both in material and in work. Many 
 of the linen amices, also, had beautifully worked apparels ; 
 which in this case were oblong pieces of embroidered silk, 
 velvet, or other rich stuff, attached to the upper edge of the 
 vestment, so as to turn back and make a handsome collar, 
 yet still leaving the linen next to the skin of the wearer. 
 As in the case of the alb, so here, also, the more primitive 
 use is now again the custom, and the amice is usually 
 simply linen, adorned, if at all, with some slight needlework 
 upon the upper edge of the material itself. Amices with 
 rich apparels were in use at Angers, and at Bourges, at the 
 end of the seventeenth century ; and some priests in
 
 76 HISTORIC DRESS OF THE CLERGY. 
 
 England have revived the use of the apparel to the amice, 
 as they have also done with the alb. 
 
 The accompanying woodcuts show an ancient amice, 
 enriched with a deep apparel of embroidery, first while 
 being arranged, and then in its final position. It is put 
 about the neck and tucked inside the collar of the cassock, 
 the upper part being then raised over the head until the 
 other vestments have been donned. It is then thrown back 
 so that the apparel forms a broad collar to the chasuble. 
 The simple linen amice, without apparel, is rolled back over 
 the stole before the putting on of the chasuble. 
 
 This vestment is generally supposed to have been the 
 original of the modern use of white linen about the neck, 
 
 whether as collar only or as 
 collar and white tie, by the 
 clergy. In the Tudor period 
 it was transformed into a neck- 
 cloth with long ends, which in 
 
 AMICE (from Pugin't Glossary of 
 
 Costume). course of time became the 
 
 clerical bands once universally worn, and still, though 
 seldom seen, to some extent part of the official dress of the 
 English clergy. Bands are mentioned as forming, with cap, 
 gown, and tippet, their costume out of doors as early as 
 1566, at which date they are so spoken of in a letter from 
 Miles Coverdale and others to Theodore Beza. The broad 
 ends were afterwards dropped, except for ceremonious 
 occasions, and only the wide neckcloth remained ; which 
 within present memories has become, first a white collar 
 with a necktie, and then the clerical collar as now usually 
 worn, or the band or strip of linen stretched over a black 
 stock, not infrequently used.
 
 LINEN AND LAWN. 77 
 
 In France bands of the older shape are still worn, but of 
 black or dark blue material edged with white. Barristers 
 still wear in England a similar arrangement of white lawn or 
 linen, but with longer ends than the clerical bands. They 
 formerly formed part of the dress of graduates at the 
 universities, and are retained at some of the public schools, 
 as at Christ's Hospital, and among the scholars at Win- 
 chester. Vicars, choral and singing men, who anciently 
 were sometimes vested in amices, subsequently wore bands 
 over their surplices. 
 
 These "linen fragments which some bind about their 
 necks," as the Hereford Statutes of 1630 call them, are 
 derived by some from the broad collars worn by all classes 
 in the Tudor period. These were certainly sometimes called 
 bands ; while the Oxford University Statutes on the other 
 hand, name the bands collare. Taylor, the Water Poet, says 
 
 " The eighth Henry, as I understand, 
 Was the first prince that ever wore a band." 
 
 The derivation from the amice is, however, the one most 
 usually accepted as regards the use of the clergy ; the lay 
 bands have not improbably reached their very similar shape 
 by developments from this wide lay collar.
 
 CHAPTER VI. 
 
 (gesfmenf. 
 
 AMONG the somewhat numerous vestures worn by the 
 clergy in their various ministrations, one garment, or 
 set of garments, has come to be considered before all 
 others as "the vestment," as being the chief one assumed 
 by the priest in the highest of his offices. In the inventories 
 of old church furniture it is not unusual to find such entries 
 as the following : " A vestment of black satin of Bruges, 
 and the things thereto belonging," as in a Hertfordshire 
 inventory of the time of Edward VI. : or again, " A whole 
 vestment for a Priest, with a Deacon and Subdeacon, of 
 white damask with eagles of gold standing on books, bear- 
 ing Scriptures on their head, and orfreys of a story of our 
 Lady, with all things to the said vestment belonging;" this 
 latter being part of the property of a gild-chapel at Boston. 
 The vestment in the former entry, and the numerous similar 
 ones, includes the whole suit worn by the celebrant at the 
 altar other than those of linen, namely stole, maniple, and 
 chasuble. The "whole vestment" of the latter quotation 
 obviously embraces the necessary robes not only for the 
 celebrant, but also for the assistant ministers at a High Mass. 
 The first Prayer Book of King Edward VI. uses the term, 
 in a passage already alluded to, in a sense quite similar, 
 when it orders the priest to assume at the time of the 
 Holy Eucharist "a white alb plain with a vestment." A 
 distinction is here made between the vestures of linen, and
 
 THE VESTMENT. 79 
 
 those of more costly materials ; and having already con- 
 sidered the linen garments of the clergy, this chapter is to 
 treat of the vestment in this latter sense. The following 
 will therefore be included in it : the chasuble, dalmatic, 
 and tunicle of the priest, deacon, and sub-deacon, the stoles 
 used by the first two of these, and maniples by all the three. 
 
 The chasuble, by a yet further restriction of meaning, has 
 sometimes been by itself called "the vestment," as in some 
 lists of the ornaments of the ministers of the sixteenth 
 century ; the reason of such a limitation of the term being 
 obvious, when we remember that the chasuble, as a large 
 upper garment, is almost the only one which is really visible 
 to the people in its entirety. 
 
 The word chasuble, or in its Latin form casula, means a 
 little house, and was applied to this vestment because it 
 was originally so ample as to cover the whole man. The 
 name, however, is not found as the undoubted term for a 
 sacerdotal garment until the beginning of the ninth century. 
 It is frequently used of a cloak commonly worn by secular 
 persons in times anterior to that date, and especially by 
 persons of lowly rank. Hence in the sixth century the 
 monks made the use of it one of the badges of their 
 voluntary poverty. 
 
 A garment, apparently similar in shape to the secular 
 casula, but more costly in its materials, was the planeta, 
 and this name is applied to a vestment used by the Christian 
 ministry as early as the Council of Toledo in 633. The 
 word is derived from a Greek source, and refers to the 
 wavy lines in which the borders of so loosely fitting a gar- 
 ment wandered about the person of the wearer. 
 
 Allusion was made in an earlier chapter to the ancient
 
 80 HISTORIC DRESS OF THE CLERGY. 
 
 cloak known as a paenula ; and in this it is agreed we find 
 the origin of both the planeta and the casula. The name 
 paenula, however, does not seem to have been ever employed 
 of the dress of the clergy ; planeta being the accepted term 
 until the period, above given, when casula, or chasuble, 
 became its regular designation in the West. The vestment 
 is thus considerably older than its present name. For some 
 time the two names existed side by side. In a charge 
 ascribed to Leo IV. (A.D. 847) the vestment is called a 
 casula, but Ratherius of Ravenna, who in 932 copies Leo, 
 substitutes the older term planeta. In the year 831, 
 Angesisus, giving to the Abbey of Fontanelle a number of 
 vestments, is recorded as offering three casulae, and four 
 "planetae casulae." It has been suggested, as an explan- 
 ation of this latter double name, that, since originally the 
 planeta was more handsome than the casula, it might still 
 be used to describe a chasuble of more than ordinary dignity 
 or costliness. 
 
 In France another name was at one time in vogue, namely 
 amphibalum, or amphimallum, a word derived like the 
 others from a cloak of similar shape in secular use. S. 
 Remigius in 533 bequeaths to his successor in the bishopric 
 of Rheims " a white Easter amphibalum." Infula was also 
 a name for the chasuble in the middle ages. An old English 
 term was massa hakele, or mass-mantle. 
 
 The primitive shape of this garment as a sacerdotal 
 vestment was a circle with a hole in the middle for the 
 insertion of the head. It thus fell in wide folds almost to 
 the ground in front and behind, and at the sides below the 
 hands. The inconvenience of this form is at once obvious ; 
 whenever the wearer ministered in it, the sides had to be
 
 THE VESTMENT. 
 
 8l 
 
 gathered up so as to free the hands, or were turned 
 completely back, so that the lower edge rested on the 
 shoulders. To obviate this difficulty an oval design was 
 afterwards adopted, so that although the chasuble still 
 reached the ground, or almost so, in front and rear, it 
 barely reached the wrists 
 in its other measure- 
 ment. Subsequently the 
 whole garment was made 
 shorter and less cum- 
 brous, although it re- 
 tained its ample and 
 graceful folds till a late 
 date, and especially in 
 England. The con- 
 tinental chasuble was 
 gradually cut away at 
 the sides to give more 
 freedom to the hands 
 and arms, until it has 
 become two oblong 
 panels of silk, broad 
 enough to cover the 
 front and back of the 
 priest, and in length 
 reaching about to the 
 knees or rather less ; and these, which are sometimes curved 
 into a " fiddle-back " shape, are joined at the shoulders by a 
 strip of the material only some few inches wide. The date at 
 which this cutting process began, at least in France, is in- 
 dicated by Sirmond, who, writing in that country, says, " The 
 
 6 
 
 EARLIEST FORM OF CHASUBLE 
 
 (from the Catacombs).
 
 HISTORIC DRESS OF THE CLERGY. 
 
 chasuble, or planeta, began to lose the fulness of the toga 
 by its sides being cut away, in the memory of our great- 
 grandfathers." Sirmond 
 died in 1651. A relic 
 of the days when the 
 chasuble was a full and 
 heavy vestment is left 
 to us in the custom 
 which still obtains for 
 the deacon, or the server, 
 at the Holy Eucharist, 
 to raise the back of the 
 vestment during the 
 consecration prayer, and 
 especially at the Eleva- 
 tion of the Host and of 
 the Chalice ; a custom, 
 no doubt, very needful 
 when the arms were con- 
 fined and weighed down 
 by a chasuble of the 
 early mediaeval type, but 
 scarcely necessary now. 
 Several of the illustra- 
 tions in other sections 
 of this book indirectly 
 exhibit the shape of the 
 chasuble. We have here, 
 
 s. AUGUSTINE (from Door of CJtapter House, 
 
 Rochester). however, a series which 
 
 marks its development. In the catacombs the primitive 
 form is shown in the simple linen vestment falling evenly
 
 THE VESTMENT. 
 
 around the wearer, except where gathered up to give free 
 action to the hands. The 
 effigy of S. Augustine, of 
 Canterbury, from the Chapter 
 House door at Rochester, 
 illustrates an early English 
 form of chasuble, plain, ample, 
 and flowing, reaching, in fact, 
 almost to the feet. The design 
 is much curtailed as shown in 
 the curious brass of Sir Peter 
 Legh, in Winwick Church, 
 Lancashire. This gentleman, 
 who died in 1527, lived for 
 the greater part of his life as 
 an honourable knight, but 
 took holy orders some years 
 before his death ; he is repre- 
 sented, therefore, wearing the 
 chasuble of the priest over the 
 full armour of the knight. 
 The later continental shape 
 of this vestment is seen in 
 Ruben's portrait of S. Ignatius 
 Loyola ; the sides are here 
 quite cut away, leaving, how- 
 ever, a more ample front and 
 back than is always the case 
 with very modern specimens. 
 The figure of Archbishop 
 
 Stigand, On a Subsequent page, SIR PETER LEGH, KNIGHT AND PRIEST,
 
 8 4 
 
 HISTORIC DRESS OF THE CLERGY. 
 
 exhibits a curious type of chasuble, shown in several 
 mediaeval works of art ; here, while the back keeps its 
 ample size, the front from the level of the elbows has been 
 entirely cut away. 
 
 When the Church began to adorn the vestments of her 
 ministers with embroidery and jewels, naturally the chasuble, 
 the most honourable of all, was not neglected. Broad 
 orphreys were stitched upon it, covered with exquisite and 
 
 elaborate needlework, in the pro- 
 duction of which, according to 
 Matthew Paris, the people of 
 England were conspicuous. By 
 a decision of the second council 
 of Nicsea, in 787, the reproduction 
 of human and animal forms 
 was permitted on ecclesiastical 
 vestures, and ample use was 
 made of the liberty thus granted. 
 A fine example is found at S. 
 Apollinaris, at Ravenna, and is 
 known as the Chasuble of the 
 Diptychs. On the orphrey of 
 gold colour, which runs down 
 the front and back and round 
 the neck, are the names and heads of thirty-five bishops, 
 occupants of the see of Verona from its foundation to the 
 middle of the eighth century. 
 
 Amongst other famous chasubles that have been 
 preserved is one illustrating the lay use of the garment till a 
 late date, at any rate in certain cases ; this is the green 
 chasuble made in 1031, by Queen Grisella, for her husband 
 
 S. IGNATIUS LEYOLA (after 
 
 Reubens).
 
 THE VESTMENT. 85 
 
 Stephen, the saintly King of Hungary, which is still 
 treasured at Buda, and worn as a coronation robe by each 
 successive sovereign. Two which formerly belonged to S. 
 Boniface, martyred in 755, are to be seen at Mayence, and at 
 S. Rambert-sur-Loire. The chasuble and other Eucharistic 
 vestments of S. 
 Thomas a Becket are 
 preserved at Sens. 
 Of this last an illus- 
 tration is here given. 
 It is slightly pointed 
 in front and at the 
 back, but in length 
 still reaches so far at 
 the sides that it must 
 have been gathered 
 up considerably over 
 the arms in order to 
 allow of free use to 
 the hands. Its chief 
 ornamentation is a 
 somewhat elaborate 
 arrangement of bands 
 or orphreys, some 
 needlework.including 
 figures of angels, being 
 
 jj j CHASUBLE OF S. THOMAS A BECKET. 
 
 added. 
 
 The older form of the vestment was commonly adorned, 
 both before and behind, with a Y cross, though the early 
 English ones, as shewn in illuminated manuscripts, were 
 frequently entirely without orphreys. See, for example, the
 
 86 HISTORIC DRESS OF THE CLERGY. 
 
 exceedingly simple chasuble worn by Edmund Assheton, 
 Rector of Middleton, Lancashire, as he is depicted in a brass 
 in that church. Apparently each of the vestments in which 
 he is clad has a narrow border of some kind on it, but beyond 
 this they are entirely devoid of ornament. This is the more 
 noticeable in this instance from the fact that Middleton was 
 a valuable advowson in the gift of the lord of the manor, of 
 whose family Edmund Assheton was a member ; and more- 
 over the date of his death, 1522, brings us to a period when 
 splendid vestments were far from uncommon. Continental 
 custom afterwards placed a Latin cross on the back, and a 
 broad stripe in front occasionally, and especially in Italy, a 
 Latin cross was placed in front, as well as behind. The form 
 and style of the decoration has never, however, come to be 
 considered an essential feature of the vestment, and many 
 handsome examples are to be seen covered with scroll-work 
 in rich embroidery, after no definite and acknowledged 
 pattern. 
 
 The position of the chasuble in the rubrics of the English 
 Prayer Book has already been incidentally referred to. The 
 book of 1549 bade the priest at "the Supper of the Lord 
 and the Holy Communion, commonly called the Mass," 
 wear a plain alb and a vestment, that is, a chasuble with its 
 corresponding stole and maniple ; but it also gave him the 
 alternative of wearing a cope instead. The book of 1552 
 forbade the use of all these vestments, leaving only the rochet 
 for a bishop, and a surplice for a priest or a deacon. The 
 present book returns to the state of things in the first year 
 of Edward VI. 
 
 The protestant feeling which urged the authorities to put 
 all vestments under a ban, showed itself, as was natural,
 
 THE VESTMENT. 
 
 before the date of their formal condemnation. As early as 
 
 1528 a synod at Ely found 
 
 occasion to order that no 
 
 chaplain or priest in that 
 
 diocese should presume "to 
 
 celebrate in those unseemly 
 
 garments (togis indecentibus) 
 
 commonly called ' ruggid 
 
 gowns.' " In the year 1550, 
 
 among certain furniture sold 
 
 from the church of S. Mary 
 
 Hill, London, were " two 
 
 copes, three vestments, and 
 
 the cross banners," which 
 
 brought in 6 133. 4d. ; 
 
 also " two copes and seven 
 
 vestments," which fetched 
 
 ^4; in 1551, Sir Thomas 
 
 Wynsore, knight, bought 
 
 from S. Mary's, Reading, 
 
 " two white vestments for 
 
 deken and sub-deken ;" 
 
 and from the same church 
 
 " two men of London " 
 
 bought for 14 133. 4d. a 
 
 number of ecclesiastical 
 
 robes, including ' : a vesty- 
 
 ment and one dekyng, and 
 
 an old vestyment." The 
 
 inventories of S. Paul's and 
 
 every other Cathedral, as 
 
 EDMUND ASSHETON (from a brass).
 
 88 HISTORIC DRESS OF THE CLERGY. 
 
 well as most of the parish churches, reveal an incredible wealth 
 of splendid vestments, costly in material, and beautiful in 
 workmanship, almost every vestige of which was swept away. 
 In some few cases altar cloths, pulpit hangings, and other 
 similar church draperies were made out of them ; but in most 
 instances there can be little doubt that the work dedicated to 
 God, and consecrated by sacred usage, was desecrated by 
 profane employment. Becon, chaplain to Cranmer, in 
 denouncing all vestments but the surplice in his " New 
 Catechism," gives evidence of the richness of those in use in 
 his time. " And because," he says, " that he which should 
 minister at that gorgeous and sumptuous altar should answer 
 in some point to the glory thereof, therefore it was devised 
 that the minister also should have on his back gallant and 
 gorgeous apparel, as an amice, an alb, a tunicle, a girdle, a 
 fannel (maniple), a stole, a vestment, etc., whereof some 
 were made of silk, some of velvet, some of cloth of gold ; 
 yea, and those garnished with angels, with images, with birds, 
 with beasts, with fishes, with flowers, with herbs, with trees 
 and with all things that might satisfy and please the vain eye 
 of the carnal man." 
 
 In the question of vestments, as in so many other things, 
 an energetic section of extreme reformers, who were constantly 
 drawing inspiration and support from the followers of Calvin 
 and Zwingle at Geneva, seem to have pushed matters further 
 than either the people or the government really desired. 
 Sampson, writing to Peter Martyr in June, 1560, thus 
 piteously complains that neither the court nor the public 
 was with them in their hatred of the old ritual " Oh ! my 
 father, what can I hope for, when the ministry of the word 
 is banished from court ? while the crucifix is allowed, with
 
 THE VESTMENT. 89 
 
 lights burning before it ? The altars indeed are removed, 
 and the images also throughout the kingdom ; the crucifix 
 and candles are retained at court alone. And the wretched 
 multitude are not only rejoicing at this, but will imitate it of 
 their own accord. What can I hope when three of our lately 
 appointed bishops are to officiate at the table of the Lord, 
 one as priest, another as deacon, and a third as sub-deacon, 
 before the image of the crucifix, or at least not far from it, 
 with candles, and habited in the golden vestments of the 
 papacy ; and are thus to celebrate the Lord's Supper without 
 a sermon ?" About six years later than the date of this letter 
 a book was published, by order of the Queen's Commissioners, 
 in support of the use of the " surplice, cap, and other habits " 
 by the clergy. Yet Grindal, in his successive archiepiscopal 
 sees of York and Canterbury, which he occupied from 1570 
 until 1583, was diligent in enjoining the absolute destruction 
 of "vestments, albs, tunicles, stoles, phanons," and every 
 kind of Eucharistic accessory. 
 
 This is scarcely the place to discuss that revival of the 
 use of the ancient vestments which the present century has 
 witnessed in England ; yet a movement which has spread so 
 widely cannot be entirely ignored in considering the historic 
 dress of the clergy. It must, however, suffice to point out 
 that " the vestment," as our forefathers called the complete 
 sacerdotal habit, is now worn in more than two thousand 
 five hundred churches, so that it has again become the chief 
 ministerial dress of no insignificant proportion of the English 
 clergy. 
 
 Most that has been said concerning the destruction and 
 revival of vestments holds good of the others as well as of 
 the chasuble, although it is convenient to speak of the subject
 
 90 HISTORIC DRESS OF THE CLERGY. 
 
 under the most prominent of them. It is time, however, to 
 give some attention to the others. 
 
 In a solemn offering of the Holy Eucharist, the celebrant, 
 or priest, is assisted by two ministers, who may be actually 
 a deacon and a subdeacon, or, as is more commonly the 
 case, priests, who for the occasion take the work assigned to 
 those offices. The proper outer habits of these, correspond- 
 ing to the chasuble of the priest, are the dalmatic and tunic, 
 or tunicle, respectively. 
 
 The dalmatic was a tunic with long sleeves, introduced 
 from Dalmatia (whence its name) to Rome late in the second 
 century. It is mentioned as a fact which attracted remark 
 at the time that the Emperors Commodus and Heliogabulus 
 appeared in public in dalmatics. As a secular dress, however, 
 it soon made its way among those of higher rank, as is shewn 
 by the fact that S. Cyrian, Bishop of Carthage, went to his 
 martyrdom clad in a dalmatic beneath his byrrhus, or cloak, 
 and over his linea, or linen tunic. The secular traditions 
 of this garment have never entirely died out. John the 
 Deacon, writing, about the year 875, the life of S. Gregory 
 the Great, tells us that the saint, as bishop, and his father 
 Gordianus, as senator, wore dalmatics, and an ancient picture, 
 supposed to be a copy of a yet earlier original, exists, in which 
 are the figures of the two thus clad, and with them Sylvia, S. 
 Gregory's mother. At the present time a dalmatic forms 
 one of the coronation robes of sovereigns in England, and 
 in some of the continental kingdoms. 
 
 The earliest traditions of the ecclesiastical use of this 
 vestment belong to the local Church of Rome. S. Sylvester 
 (330, A.D.), decreed that the deacons of the Roman 
 Churches should assume the dalmatic instead of the shorter
 
 THE VESTMENT. 
 
 tunic, the collobion, which they had formerly worn. From 
 this time it seems to have been regarded as a mark of papal 
 favour, which the Pope granted somewhat sparingly to the 
 clergy of other churches. S. Cuthbert of Durham was 
 buried in a purple dalmatic. Zacharius, Pope in 741, gave 
 one to the Bishop of Vienne, and the privilege of wearing 
 one was granted also 
 to the Bishop of 
 Orleans. Gradually 
 the custom spread 
 of bishops wearing 
 the dalmatic as part 
 of their habit, its use 
 by deacons being 
 restricted to Rome 
 and to a few other 
 cities, such as Aries, 
 whose deacons had it 
 conferred upon them 
 in the sixth century, 
 Pope Symmachus, in 
 granting it, specifi- 
 cally speaking of such 
 a practice as being 
 " according to the 
 
 EARLIEST FORM OF DALMATIC 
 
 fashion Of the Church (from the Catacombs). 
 
 of Rome." Similarly, Stephen III., about 755, granted the 
 privilege to the Abbey of S. Denys. By the ninth century, 
 as we learn from Walafrid Strabo, most bishops had 
 assumed the dalmatic, and many priests also wore it beneath 
 their chasubles when celebrating the Holy Eucharist, a
 
 92 HISTORIC DRESS OF THE CLERGY. 
 
 custom which survived at Orleans until the end of the last 
 century. 
 
 The full episcopal habit still includes the dalmatic worn 
 over a tunicle, as an expression of the fact that the bishop 
 sums up in himself the powers of the lower orders of the 
 ministry. The accompanying figure of a bishop in full 
 pontificals shows the ancient chasuble -of wide proportions, 
 over a rich dalmatic ; another example is given in the brass 
 of Bishop Stanley on a later page. 
 
 In Gaul, down to the time of Pope Adrian I. (772, A.D.), 
 deacons ministered at the altar in alb and stole only ; but 
 about that time the use of the dalmatic by that order began 
 to become general. 
 
 The tunic, or tunicle, is very similar to the dalmatic in 
 shape, but shorter, and with sleeves reaching only a little 
 below the shoulder ; nominally it is the special vestment of 
 the subdeacon, but as a matter of fact, even before the 
 Reformation, all distinction of any importance between the 
 tunicle and the dalmatic had been lost, at least in England, 
 both being made with short sleeves, and reaching about to 
 the knees. As shown by the numerous inventories yet 
 existing of church furniture, the name of the former vest- 
 ment had almost died out of use, and the dress of both 
 deacon and subdeacon was spoken of as a tunicle. Frequently 
 the tunic of the former is more fully adorned than that of 
 the latter, the subdeacon's having two broad longitudinal 
 stripes down the front and back, while the deacon's has 
 broad bands connecting these stripes near the top and the 
 bottom ; but even this small distinction is far from universal. 
 These stripes are the modern representatives of those clavi, 
 to whose presence on the Roman tunics of the first centuries
 
 
 BISHOP IN PONTIFICALS.
 
 94 
 
 HISTORIC DRESS OF THE CLERGY. 
 
 allusion was made in the introductory chapter. Convenience 
 was doubtless aimed at in reducing the proportions of the 
 dalmatic's sleeves, and the length both of it and of the 
 tunicle ; but another result attained by the process is the 
 
 bringing of both of them 
 back to a nearer resem- 
 blance to that primitive 
 colobion, which was in use 
 ere the dalmatic was known 
 in the Church. 
 
 The earliest and simplest 
 form of the dalmatic as a 
 church vestment is seen in 
 frescoes in the catacombs ; 
 it appears as a short linen 
 tunic, sleeved, and adorned 
 with two parallel stripes of 
 a dark colour. The medi- 
 aeval form, with its long 
 sleeves, is illustrated by the 
 figure of a deacon vested 
 for Mass ; the alb, with its 
 square apparel, and the 
 amice, turned down to form 
 the collar, are shown, while 
 over all is a dalmatic with- 
 DEACON IN DALMATIC (Fight, Glossary). out or ph r ey or ornament. 
 
 It is slashed open for a short distance up each side, to 
 render walking in it easier. 
 
 Far more ornate is the Sicilian tunic, dating from 1143, 
 which is also engraved here. Rich embroidery adorns the
 
 96 HISTORIC DRESS OF THE CLERGY. 
 
 neck, the cuffs, and the bottom of the vestment, and there 
 are bands similarly worked around the middle of the full 
 sleeves. 
 
 Several dalmatics and tunicles, probably of the fourteenth 
 century, are preserved at Spires, and in England some few 
 ancient vestments have escaped destruction. At Salisbury 
 is a green and gold chasuble of the sixteenth century ; at 
 Madeley are two of the fourteenth, and at S. Mary's, 
 Oscott, are some ancient dalmatics and tunicles formerly at 
 Waterford. A few fragments, these, from the great store of 
 wonderful needlework once possessed by the English Church. 
 One inventory recounts twenty-three tunicles at Canterbury 
 alone, and another twenty-seven at S. Paul's. 
 
 In the Eastern Church the chasuble, there called 
 phaenolion, is, like the Western vestment, a form of the 
 early paenula, but with characteristic oriental conservatism, 
 it has maintained far more nearly its original form. It is 
 still a wide and flowing garment, which has to be gathered 
 up to give free use to the hands. A variety of it, called 
 polystaurion, from the fact that it is covered all over with 
 little crosses, is one of the insignia of the episcopate. The 
 dalmatic and tunicle are unknown in the East, the assistant 
 ministers wearing a stoicharion (or alb) merely, with, 
 in the case of deacons, a stole. The sakkos is a close- 
 fitting garment with sleeves, not unlike a dalmatic, which is 
 the upper vestment peculiar to metropolitans, although in 
 Russia bishops generally have taken to the use of it. 
 
 The figures of two eastern saints give us good examples 
 of the Phaenolion and the Sakkos. The first is seen to 
 be a long plain chasuble in which the priest is completely 
 muffled, and which requires to be rolled up over the arms
 
 THE VESTMENT. 97 
 
 to a considerable extent before the hands can be used. 
 The sakkos is a more compact and less clumsy vestment, 
 which for convenience in donning and doffing is open at the 
 sides, and tied up with laces or ribbons when on. This 
 figure illustrates also some others of the Eastern vestments 
 to which reference will be made later. 
 
 The name stole originally described a loose robe worn by 
 the ancients, and in this sense it is still used by English 
 poets ; thus Milton pictures Melancholy (II Penseroso, 
 v. 35) as having 
 
 4 ' A sable stole of Cypress lawn 
 Over her decent shoulders drawn." 
 
 How the name has come to be applied to the scarf-like 
 vestment now so called has not been definitely agreed upon 
 by authorities in ecclesiastical etymology. The word is 
 used in the Vulgate version of the Scriptures in most of 
 those passages in which the authorized English translation 
 has " robe." Thus the Levites are described as clad in 
 stoles when conducting the sacred Ark to Jerusalem, and 
 the saints in the Book of Revelation are " clothed in white 
 stoles." These and similar passages would no doubt have 
 an influence on the minds of mediaeval churchmen, and we 
 are not surprised to find the priestly habit as a whole 
 occasionally spoken of under this term. It is thus that S. 
 Isidore of Seville (died A.D. 636), alludes to the robes of 
 the Levitical priesthood. That a name once applied to the 
 whole should afterwards be exclusively used of a part, is not 
 without illustrations in the history of language. 
 
 Amalarius, bishop of Metz, is one of the first to refer to 
 this scarf under the name of stole, in a treatise on the 
 Christian vestments written about the year 824. A work at 
 
 7
 
 9 8 
 
 HISTORIC DRESS OF THE CLERGY. 
 
 one time ascribed to the learned Alcuin, who died in 804, 
 comparing the official dress of the two dispensations, also 
 uses the word stole in the modern sense ; but it is agreed 
 now that the work does not owe its existence to that great 
 Englishman, nor can it be dated earlier than the year 
 1000 A.D. 
 
 The stole, however, was in use before this under the 
 name of orarium, a name which 
 implies its purpose, which was to 
 wipe the face; it was in fact a 
 primitive handkerchief. This was 
 an ordinary article of dress amongst 
 Roman gentlemen of the first 
 Christian ages, and is more than 
 once referred to by writers of her 
 time. S. Jerome, for instance, 
 reproving persons for an affected 
 humility of garb, points out the folly 
 of going without so decent a thing 
 as a sudary or orarium, while at the 
 same time the purse is well filled. 
 Some ancient writers have derived 
 the word orarium, not from os the 
 face, but from hora, meaning hour ; 
 on the ground that the deacons of the primitive Church 
 signalled with it to the priest the proper time for commencing 
 the several portions of the liturgy. The orarium had, how- 
 ever, already been in use amongst the heathen as a signal, 
 quite apart from any idea of specified times. The Emperor 
 Aurelian (270 A.D.), distributed oraria among the people, 
 that they might therewith wave their approbation in the 
 
 S. GERMANUS IN SAKKOS.
 
 THE VESTMENT. 
 
 99 
 
 circus. The former derivation is usually accepted, although 
 it is admitted that the deacon used his stole in the manner 
 alleged; and an analogous custom is said by Isaac Casaubon, 
 a well-known writer of the sixteenth century, to have 
 existed among the Jews, an attendant standing beside the 
 reader of the Law in the synagogue and indicating to the 
 congregation by means of a 
 sudary, or handkerchief, when 
 they were to respond. 
 
 The earliest stoles, or oraria, 
 therefore were, like the other 
 vestments, not ecclesiastical in 
 origin ; and, like most of them, 
 they were in their first form of 
 linen. One of the first notices 
 of them, as garments worn by 
 officiating clergy, is in a decree 
 of the Council of Braga in 562, 
 which forbids deacons so to 
 wear their oraria that they are 
 concealed beneath their tunics, 
 and the deacon cannot be 
 distinguished from the sub- 
 deacon. The fourth Council 
 of Toledo in 633 bids the s ' SAMPSON IN PHAENOLION - 
 deacon to wear his orarium on the left shoulder, that the 
 right arm may be more free for his duties. Another council 
 at Braga in 675 ordains that the priest should wear it round 
 his neck and crossed upon his breast. By this time it is 
 consequently obvious that it was accepted as a matter 
 coming within the scrutiny and control of the Church.
 
 100 HISTORIC DRESS OF THE CLERGY. 
 
 Indeed that which was worn at first simply for use was 
 already becoming an ornamental appendage to the ministerial 
 costume; for that same Council of Toledo just quoted, 
 thought it right to direct that the deacons' oraria must be 
 plain, without adornment of colours or of gold. 
 
 In the eighth century the stole had so far established its 
 position among the vestments, that priests and deacons 
 were solemnly invested with it at ordination. . The 
 Pontifical of Egbert, Archbishop of York (732-766), and 
 that of S. Dunstan, Archbishop of Canterbury (954-988), 
 contain addresses to those ordained on the putting on of the 
 stole. This practice did not become general on the 
 Continent quite so early in the case of priests, the Pontifical 
 of Soissons, about the end of the eleventh century, being 
 the earliest to include it. 
 
 By that time the name orarium had given place to that 
 of stole. Rabanus, writing about 819, speaks of "the 
 orarium, which some call a stole " ; while that alleged work 
 of Alcuin, referred to above as having been really written by 
 another hand in the eleventh century, in enumerating the 
 vestments of the priesthood mentions this one by the name 
 of stole only. It seems evident that the name, arising early 
 in the ninth century, had come into common use by the 
 eleventh. 
 
 Perhaps we may assume that the gradual rise of the more 
 dignified name, and the discarding of the one which 
 marked its first humble purpose, mark also the period at 
 which the stole was losing its early simple form of a long 
 linen napkin, and was becoming the rich vestment of the 
 later time. In the seventh century we have seen that the 
 Church insisted on the plainness of the stole, implying that
 
 THE VESTMENT. 
 
 such was still its common fashion, but that a tendency to 
 decorate it was arising. The effort to check the develop- 
 ment was unavailing, for in the will of that Bishop Riculfus, 
 which has already been more than once quoted, and which 
 is dated 915, we read of stoles adorned with gold and bells ; 
 and others equally ornate are spoken of at that period, or 
 very little later. The early mediaeval 
 stoles were long, and of almost, if not 
 quite, the same breadth throughout ; 
 the later Continental tendency has 
 been to shorten them, while at the 
 same time widening the ends. Three 
 crosses are usually embroidered on 
 them, one in the middle, and one at 
 either end ; the ends are fringed, and 
 the whole is often elaborately em- 
 broidered. In mediaeval times it was 
 not uncommon to adorn them, as we 
 have seen copes were sometimes 
 adorned, with little bells. Two English 
 stoles, dating from the reign of Henry 
 VI., have been preserved, and are now 
 in the possession of Lord Willoughby 
 de Broke. The stole of S. Thomas a 
 Becket, preserved with others of his 
 vestments at Sens, is a good example of the mediaeval type. 
 It is embroidered throughout, and in the place of fringe, has 
 three tassels at either end. In recent years this antique 
 stole has been used as a model for imitation, and several 
 have been made like it for use in England. 
 
 None of those vestments, which, after the Reformation, 
 
 STOLE OF S. THOMAS A 
 BECKET.
 
 102 HISTORIC DRESS OF THE CLERGY. 
 
 fell into disuse in England, have been so generally restored 
 as the stole. This is undoubtedly largely due to the fact that 
 the people never ceased to be familiar with a clerical habit very 
 similar in appearance ; namely, that very greatly curtailed 
 example of the black monastic cope which, as has been 
 pointed out, still exists as the canons' scarf. About the 
 time of Queen Anne this scarf was also assumed by the 
 private chaplains of noblemen, and thus both in cathedral 
 cities and in the country it was often seen. This will 
 account both for the ease with which the stole has been 
 generally introduced, and for the fact that for a long time 
 after its re-introduction it was uniformly black in colour, like 
 the scarves referred to. In the early days of its revival, 
 however, liturgiology was little understood by most English 
 priests, and as a consequence the black stole was worn, not 
 only in those offices that, by ecclesiastical rule and tradition, 
 demanded it, but for all services indiscriminately. Thus it 
 is still a common thing at a confirmation, or other service at 
 which a number of clerics are present, to see a long 
 procession of priests, who have assumed stoles as if they 
 were part of the invariable habit of their order. For this 
 there is no authority, ancient or modern. 
 
 The Greek deacon wears a stole very like the type known 
 in the West. It is still called orarion, or horarion, and is 
 worn over the left shoulder; the deacon in the West, 
 however, gathers the loose ends and fastens them beneath 
 his right arm, while he of the East suffers them to fall down 
 his left side before and behind. The priest's stole in the 
 Greek Church is called epitrachelion, " a garment worn on 
 the neck," and consists of a broad strip of material, with a 
 hole at one end for the insertion of the head. There is no
 
 THE VESTMENT. 103 
 
 question but that these both have a common origin with the 
 Western stole, and a well-defined seam down the middle of 
 the epitrachelion plainly shows that its original shape was 
 similar to that of the others. 
 
 The stole, having become, in the way described, a silken 
 and embroidered vestment, was no longer serviceable for the 
 useful purpose for which it was at first worn. Yet the need 
 of some handkerchief was felt, when the priest, robed in full 
 vestments, was unable to reach the pocket which might be in 
 his habit ; and an early conciliar canon forbidding the use of 
 two stoles, suggests the question whether some clerics may 
 not, at the transitional period, have worn one for ornament 
 and another for use. The perception of this need gave rise 
 to the use of the maniple. 
 
 This vestment, which in shape is like a very small stole, 
 stitched together so that it may be carried, without fear of 
 falling off, on the left fore-arm, has been variously called 
 mappulla (napkin), mantik (a handkerchief), and fanon, or 
 phanon, corrupted often into fannel (a flag or ensign). It was 
 originally like the stole, whose place it took, simply a linen 
 kerchief for wiping the hands and face. Rabanus mentions 
 it early in the ninth century; it was, however, in use 
 considerably earlier in Rome, and the custom of wearing it 
 spread thence, much as that of the stole had done. S. 
 Gregory gave the deacons of Ravenna leave to don it, but 
 only when in attendance on the bishop. At first the maniple 
 was carried in the left hand, and we see it thus represented 
 in old paintings ; for example, in an eleventh century Italian 
 fresco, which represents S. Clement saying mass, having, 
 with the other appropriate vestments, a maniple hanging 
 across his left hand. And in the Bayeux tapestry, Stigand,
 
 104 HISTORIC DRESS OF THE CLERGY. 
 
 Archbishop of Canterbury, is seen officiating at the coronation 
 of Harold, holding a maniple in that way. This arrangement 
 must soon have been found exceedingly inconvenient, and so 
 the maniple was fastened together a little from the ends, and 
 slipt over the left wrist. It is worn always on that arm, for 
 the obvious reason that the right hand is to be left as free as 
 possible for the service of its ministry. By the end of the 
 ninth century, priests and deacons had very generally 
 assumed the maniple, but it was not allowed to subdeacons 
 until the eleventh. 
 
 But the maniple, once come into general use, soon began 
 to be treated as the stole had been before it. From linen, 
 it became silk or velvet, and embroidery and gold were 
 lavished on it, until it, too, became a recognized vestment. 
 At King's College, Cambridge, in 1453, was a maniple "of 
 white sarcenet, streaked with gold." At Peterborough were 
 some adorned, like some of the mediaeval copes and stoles, 
 with golden bells. Thus, once more, by a rather ill-judged 
 application of devotion, the passion for enriching everything 
 which was used in divine worship, rendered the maniple 
 unsuitable for the office for which it was first made. 
 
 The Eastern Church has no maniple. Its place is, how- 
 ever, filled, to some extent, by the epimanicia, a pair of cuffs, 
 which are tied with strings on to the wrists. In appearance 
 they are, perhaps, more nearly allied to the apparels on the 
 sleeves of mediaeval albs. 
 
 Before closing this chapter, one word may be said of 
 another vesture, which is not included in the general mean- 
 ing of " the vestment," but is, nevertheless, most appropriately 
 named here, from the fact that in use it is closely associated 
 with those just discussed. This is the humeral veil, a broad
 
 THE VESTMENT. 
 
 105 
 
 piece of silk, or other costly material, which is assumed by 
 the subdeacon during part of the Eucharistic service. As 
 its name implies, it is worn over the shoulders, and in the 
 folds of it the wearer holds the paten and chalice, as he 
 
 \\ 
 
 ARCHBISHOP STIGAND ( Bciyeux Tapestry). 
 
 brings them to the altar, and afterwards the paten until it is 
 required by the priest. The priest uses this veil also at the 
 service of Benediction, to muffle the foot of the monstrance
 
 Io6 HISTORIC DRESS OF THE CLERGY. 
 
 while he is holding it ; the object in each case being the 
 same, to prevent the hands of the ministers from touching 
 the sacred vessels. A canon of the Council of Laodicea, in 
 the year 314, bids the subdeacon "bring the altar vessels to 
 the deacon, but not touch them at the celebration." This 
 vestment, an earlier name for which was velum subdiaconak, 
 or subdeacon's veil, was probably, like others used at the 
 Eucharist, originally of linen. The use of this was probably 
 suggested by the divine command in the Book of Numbers 
 (iv., 15) : "When Aaron and his sons have made an end of 
 covering ... all the vessels of the sanctuary . . . the 
 sons of Kohath (Levites) shall come and bear them, but 
 they shall not touch any holy thing lest they die."
 
 CHAPTER VII. 
 
 (JtttBceffanea. 
 
 HAVING considered the most commonly used vest- 
 ments of the clergy separately, it may be useful 
 before going further to briefly summarize their use. 
 
 The cassock, we have seen, is the ancient, and still the 
 recognized, clerical habit or coat, over which all ministerial 
 vestments are worn. For all services, other than the 
 Eucharist, the surplice or cotta, or in the case of a bishop 
 the rochet, is the proper robe ; over which for the sacramental 
 offices and in preaching, the priest wears a stole, and in 
 processions and certain solemn services, according to ancient 
 usage, a cope. For the Holy Eucharist he assumes the 
 amice about his neck, then the alb with its girdle, and the 
 stole crossed upon his breast and kept in place by the ends 
 of the girdle ; the maniple is placed upon the left arm, and 
 finally the chasuble is put on over all. The deacon is 
 similarly vested save that the stole is placed on the left 
 shoulder and fastened under the right arm, and a tunicle or 
 dalmatic is worn instead of the chasuble, while the subdeacon 
 is clad like the deacon except that he uses no stole at all. 
 
 The vestments which are severally characteristic of the 
 various orders in the sacred ministry below the episcopate 
 are illustrated in an interesting manner by the story of the 
 degradation of William Sawtre, convicted as a Lollard in 
 February, 1400. The accused, in full sacerdotal vesture, 
 was presented before the Archbishop of Canterbury and the
 
 I08 HISTORIC DRESS OF THE CLERGY. 
 
 Bishops of London, Lincoln, Hereford, Exeter, S. David's, 
 and Rochester, in S. Paul's Cathedral. The chalice and 
 paten were then taken out of his hands, and the chasuble 
 stript from him, as a sign of his degradation from the priest- 
 hood ; the book of the Gospels and the stole were removed, 
 to show that he was no longer to be considered a deacon ; 
 and the divesting him of the alb and maniple bereft him of 
 the office of subdeacon. Various church vessels and imple- 
 ments were then put into his hands and taken away again, 
 in token of his degradation from the several minor orders of 
 acolyte, exorcist, and reader ; and finally the removal from 
 him of the keys of the church and the surplice, by depriving 
 him of the post of ostiary, or doorkeeper, destroyed the last 
 shred of the ecclesiastical character attaching to him. His 
 tonsure was then shayed off, and a layman's woollen cap 
 was put upon his head. 
 
 Further we have noted that the same primitive costume 
 has given us, by slightly different developments, both the 
 Church vestments and the secular attire of the clergy. The 
 clerical coat and vest being merely abbreviated forms of the 
 cassock, the cloak a modified cope, and the white tie or 
 collar probably a modified amice. 
 
 Several articles of dress, however, having points of his- 
 torical interest about them, have not been touched upon in 
 the preceding chapters. It is proposed therefore to gather 
 up in this place a number of them which can not easily be 
 classified. 
 
 In mediaeval days it became usual, in view of the authority 
 and dignity of the episcopal throne, to be precise in the 
 case of bishops as to some minor portions of dress, of which 
 little notice was taken in the case of other ecclesiastics. In
 
 MISCELLANEA. IOQ 
 
 the time of S. Gregory the Great shoes of the kind called 
 compaga, which had been used especially by persons of 
 senatorial rank, were reserved as a peculiar privilege for the 
 clergy of Rome. Rabanus Maurus, the pupil of Alcuin, 
 and Archbishop of Mayence, is however the first to count 
 shoes, or more strictly sandals, among the characteristic 
 marks of clerical dress. His treatise " De Institutione 
 Clericorum " dates from the year 819, and it was in that century 
 that sandals came to be reckoned part of the episcopal 
 habit, black shoes having been usually worn before that 
 time. A pair of sandals, once the property of Bishop 
 Lynwoode (died 1446) is in the British Museum. By the 
 end of the tenth century abbots, especially those that were 
 exempt, began to seek permission to assume this, as well as 
 other portions of the episcopal dress. The Abbot of S. 
 Vincent, Metz, was one of the first to obtain the privilege, 
 but others soon followed ; and in the fourteenth century 
 sandals of the episcopal type formed a regular part of the 
 official dress of exempt abbots. The ordinary monastic 
 sandal was fastened with a latchet, which was wanting in 
 those worn by the higher orders. Priests were forbidden to 
 say Mass in sandals. 
 
 S. Ivo, the pupil of Lanfranc, and bishop of Chartres, 
 who died in 1115, is the first to mention the bishop's caligae, 
 or leggings. He describes them as being of linen and 
 reaching up to the knee. In later times they were called 
 tibialia, and were made of silk. The boots worn by doctors 
 of divinity in mediaeval universities buttoned up the side, 
 and both they and the episcopal gaiters as now worn, 
 probably derived their origin from the caligae. 
 
 Boots are said to have been introduced by the Benedic-
 
 no 
 
 HISTORIC DRESS OF THE CLERGY. 
 
 tines. The Franciscan friars, who to the last preserved 
 more of the primitive simplicity of their saintly founder than 
 most of the other orders, went bare-foot, or wore only rough 
 sandals. 
 
 From shoes to gloves is a natural step. Honorius, a 
 writer who flourished in the middle of the twelfth century, 
 but of whom little is known, counts these as part of the 
 appropriate dress of a bishop. Chirothecae was the 
 recognized name for them. Frequently they were hand- 
 somely embroidered, with the arms of the diocese, or some 
 
 sacred design on the back. 
 A pair belonging to a 
 bishop of London in the 
 fourteenth century was 
 worked in gold and enamel, 
 and was valued at five 
 pounds of the money of 
 the time. The effigy of 
 John de Shepey, Bishop 
 of Rochester from 1352 
 until 1362, has a fine pair 
 of these official gloves. A 
 handsome pair, which belonged to William of Wykeham, is 
 preserved at New College, Oxford. These gloves are of red 
 silk, richly embroidered on the backs and round the gauntlets 
 in gold. The effigy, already referred to, of Robert Pursglove, 
 Suffragan-Bishop of Hull, which is found on a brass in 
 Tideswell Church, supplies a good example of episcopal 
 gloves ; in this case the backs seem to be jewelled, and the 
 gauntlets are very wide, ending in tassels. Similar gloves 
 are seen also on the brass of Bishop Stanley at Manchester 
 
 GLOVES OF WILLIAM OF WYKEHAM.
 
 MISCELLANEA. 
 
 Ill 
 
 A curious custom existed in England in the early part of 
 this century, and in not 
 a few cases down to quite 
 recent years, namely, for 
 the clergy to wear kid 
 gloves in church, and 
 especially while preach- 
 ing. The habit is happily 
 now quite obsolete. In 
 this connection it is also 
 interesting to note that 
 in the sixteenth century, 
 strange as it may seem 
 to us in the nineteenth, 
 it was thought irreverent 
 to receive the Blessed 
 Sacarament with bare 
 hands, and it was cus- 
 tomary in consequence 
 for the laity to com- 
 municate gloved. Becon, 
 Cranmer's Chaplain, 
 notices the practice in 
 his "Short Catechism." 
 The old use was to hold 
 a linen cloth before the 
 communicants, beneath 
 which they placed their 
 hands on receiving the 
 Blessed Sacrament, so 
 
 ROBERT PURSGLOVE, SUFFRAGAN BISHOP OF HULL, 
 
 TEMP. MARY (Brass at Tidesiuell, Derbyshire). 
 
 as to catch any particle that might fall ; it was perhaps the
 
 112 HISTORIC DRESS OF THE CLERGY. 
 
 discontinuance of this practise, together with the tradition of 
 the covering of the hands, which suggested the gloves. 
 
 The episcopal ring, the putting on which, together with 
 the delivery of the crozier, formed an important part of the 
 investiture of a bishop, has more than once given rise to 
 fierce debate between the Church and secular princes, who 
 have endeavoured to usurp the right of bestowing it. Its 
 use was early adopted, the custom being inherited from the 
 days of classical Rome. The acts of the fourth Council of 
 Toledo, held in 633, speak of it as one of the insignia of a 
 bishop ; and on the opening of the tomb of Agilbert, Bishop 
 of Paris in that century, a gold ring, with a jewel engraved 
 with the effigies of our Lord and of S. Jerome, was found on 
 his finger. S. Augustine speaks of his signet, and no doubt 
 it was at first used, not as a mere ornament, but as an 
 official seal. Amongst ancient episcopal rings that have 
 been preserved, are those of William of Wykeham (1367- 
 1404), and Gardiner (1531-1555)- S. Cuthbert's ring also is 
 at Ushaw, and several of the cathedrals have antique 
 examples, whose original owners are now unknown. At first 
 this ring was worn on the left hand ; Gregory IV. moved it 
 to the right in 827. Its use is retained by the English 
 bishops, but is unknown in the East, except among the 
 Armenians, and the Syrian Maronites. A thumb-stall, or 
 pouncer, was a handsome ring worn by a bishop on his 
 thumb, after it had been dipped in holy oil, to prevent the 
 chrysm from rubbing off on to his vestments. 
 
 The brass in Manchester Cathedral of James Stanley, 
 Bishop of Ely from 1506 to 1515, shows him to us wearing 
 a large ring on the thumb, and another on the third finger 
 of his right hand. They are put on outside the glove, and,
 
 MISCELLANEA. 
 
 113 
 
 as the manner then was, between the first and second joints 
 
 of the fingers. A letter of 
 
 Winchelsey, Archbishop of 
 
 Canterbury in 1310, proves 
 
 that at that time the primate 
 
 claimed as his. own the official 
 
 ring of every deceased prelate 
 
 in his province. 
 
 The cross worn by a bishop 
 on his breast, and hence called 
 a pectoral cross, or encolpium, 
 is an ancient ornament in the 
 West. The one used by S. 
 Cuthbert is still preserved at 
 Durham, and there are records 
 of the use of such a one by 
 S. Gregory of Tours, and S. 
 Alphege. Many, but not all, 
 of the modern English bishops 
 wear the pectoral cross.* 
 
 A more important vestment 
 is the pallium, or pall, worn by 
 most western metropolitans, 
 and by a few privileged bishops, 
 to which special prominence 
 has been given by the papal 
 claim to the exclusive right of 
 its bestowal, coupled with the 
 
 * See further the Author's " Cross 
 in Ritual, Architecture, and Art," 
 (Andrews, 1896), p. 39. 
 
 STANLEY, BISHOP OF ELY, 1506-1515. 
 
 8
 
 114 HISTORIC DRESS OF THE CLERGY. 
 
 assertion that no archbishop can lawfully officiate until it 
 has been so bestowed. 
 
 The word, pallium has been used by ecclesiastical writers 
 in various senses. S. Isidore of Seville usually employs it 
 with the general meaning of a garment, and speaks of the 
 paenula, the lacerna, and other ancient cloaks or tunics all 
 as pallia, adding a distinguishing phrase in each case. Pope 
 S. Celestine uses it of the monastic cloak. Both Rabanus 
 Maurus and Walafrid Strabo quote Pope S. Sylvester as 
 ordaining that every deacon should wear on his left arm a 
 pallium of woven linen (pallium linostimum), by which 
 apparently the primitive maniple is meant. In Rome, in the 
 first century, the word was used as an equivalent for the 
 Greek himation, which was the cloak of the Eastern empire 
 answering to the toga in the West the main difference, it is 
 alleged, being that the latter was circular, whereas the former 
 was a square. It was thrown round the body, so as to leave 
 the opening at the right side, the right arm being thus free, 
 while the left was enveloped in its folds ; a brooch fastened 
 it upon the right shoulder. So plain and simple a garment 
 was it at first that Diogenes and his fellow cynics adopted it 
 as their chosen garb, but in the later empire it became in an 
 enriched form the robe of the Emperor. A mosaic of the 
 sixth century in the church of S. Vitalis at Ravenna represents 
 the Emperor Justinian assisting at the consecration of that 
 church, he and his attendant nobles being robed in pallia of 
 the kind described. 
 
 There was, however, another method of donning the 
 pallium found in the sixth century, both in the East and in 
 the West. The robe in this case was less ample, and was 
 gathered about the waist, and turned over each shoulder in
 
 MISCELLANEA. 115 
 
 a way very similar to that adopted with a Highland plaid. 
 The Arundel Society has produced facsimiles of ivory 
 diptychs which illustrate this use in the case of Boethius, 
 Consul of the West in 510, and Clementinus, Consul of the 
 East in 513. From this pallium, it has been supposed, the 
 omophorion of the Greek Church, and the archiepiscopal pall 
 of the Latin, have been derived by that process of contraction 
 and abbreviation which has shown itself in the case of so 
 many vestments. 
 
 The former of these is mentioned as one of the episcopal 
 insignia by Isidore of Pelusium, who flourished about 412, 
 and in a manuscript of the tenth or eleventh century is 
 represented as worn by all the bishops at the second Council 
 of Nicaea. It consists of a long strip of woollen stuff, which 
 is worn so loosely round the neck as to fall in a loop over 
 the breast, the two ends falling down the left side before and 
 behind. Isidore speaks of it as marking the bishop just as 
 the stole does the deacon, and alleges that all bishops wear 
 it to remind them that as under-shepherds they " must bear 
 the infirmities of the flock." At the reading of the Gospel, 
 however, it is laid aside, the Chief Shepherd Himself having 
 then undertaken the guidance of His sheep. The omophorion 
 of Archbishop Moses, who lived in the early fourteenth 
 century, is still preserved ; and the vestment is worn to this 
 day, in a shape very little different from its original one, by 
 all the bishops of the Eastern Communion. 
 
 The first Council of Macon, in 581, decreed that no 
 archbishop should say mass without his pallium. From this 
 it has been supposed that there was a Gallic pallium, possibly 
 derived directly from Eastern sources, which the metro- 
 politans of Gaul invariably wore in primitive times, a pallium
 
 Il6 HISTORIC DRESS OF THE CLERGY. 
 
 distinct, perhaps, to some extent in shape, from the badge 
 of papal authority, which latter may have also been in use 
 in addition to the Gallic pallium, as it has been called. 
 
 The early form of the Roman pallium seems to have been 
 similar to the Eastern one. It appears in a painting and a 
 mosaic both already referred to. S. Gregory the Great wears 
 it in the ancient picture in which he, his father, and his 
 mother are all represented ; and in that mosaic at Ravenna, 
 spoken of above, it is seen on the shoulders of Maximianus, 
 the archbishop. Frescoes also exist in the Catacombs, dating 
 from the sixth and following centuries, in which are the 
 figures S. Cornelius and S. Xystus, popes, S. Cyprian, and 
 others, all wearing the pallium in the Greek fashion, with 
 the loose ends hanging on the left side. 
 
 In later ages it assumed a more rigid pattern, and became 
 a circle placed round the neck with long ends hanging from 
 it down the middle of the robes in front and at the back. 
 So we see S. Clement, vested for mass in a fresco in Rome 
 of the eleventh century, where the pallium hangs almost to 
 the bottom of the alb. In this shape it forms a Y on the 
 front and back of the chasuble, and is very like the orphreys 
 attached to that vestment in mediaeval times. Such a pallium 
 is seen on the figure of Archbishop Stigand in the Bayeux 
 tapestry, engraved above. At the present day it is made 
 much shorter, the pendant ends falling little further than 
 the breast and the middle of the back. 
 
 The wool of which the pallium of the Latin Church is 
 manufactured is specially prepared for its purpose. The 
 lambs, two in number, whose fleece is to be used, are 
 solemnly blessed on S. Agnes' Day in the church dedicated 
 in the name of that saint at Rome ; the wool itself being
 
 MISCELLANEA. 1 17 
 
 separately blessed on the Feast of S. Peter and S. Paul, after 
 lying the preceding night on the altar of S. Peter. Before the 
 eighth century it was embroidered with red crosses ; it now 
 has six black ones. 
 
 This vestment was originally conferred on metropolitans 
 as a symbol of special honour and authority conferred by 
 the Pope, but not as a necessary qualification for the archi- 
 episcopal rank. Aries, for instance, claimed that dignity 
 before the days of Pope Symmachus, who gave the pallium 
 to Caesarius, one of its archbishops. The Bishops of Bam- 
 berg and of Lucca received the unusual privilege of wearing it, 
 the former in 1046, and the latter in 1057. S. Gregory 
 sent a pallium to S. Augustine of Canterbury, and all his 
 successors in that see, as well as the Archbishops of York, 
 wore such a vestment down to the era of the Reformation. 
 The Archbishop of S. Andrew's received a pallium in 1472, 
 in token of his being made independent of the see of York. 
 The papal authority was first admitted in Ireland in 1152, 
 when, at the Council of Kells, the papal legate presented 
 palls to the four Irish archbishops. 
 
 It is admitted that at first the pallium was given by the 
 Pope in conjunction with the civil authority. S. Gregory 
 says of himself that he sends one to the Archbishop of 
 Aries with the assent of the Emperor, the reigning sovereign 
 of the time being Maurice of Byzantium. And before this, 
 Vigilius, when (about 545) he showed the like favour to 
 Auxanius, another occupant of that ancient see, did so " as 
 our most glorious son, King Childebert, has with Christian 
 devotion, commissioned us (pro Christiana devotione 
 mandatis)." An early papal decree bade every metropolitan 
 come to Rome personally to fetch his pallium within three
 
 Il8 HISTORIC DRESS OF THE CLERGY. 
 
 months of his consecration, a command which cost many 
 archiepiscopal pilgrims dear, in spite of another decree of 
 S. Gregory's, forbiding all officials to take any fee at the 
 delivery of it. The See of Mayence is said to have been 
 once put to the expense of 30,000 gold pieces in obtaining 
 its pallium. The diocesan arms of Canterbury, Armagh, 
 and Dublin, are still charged with a white pall with black 
 crosses. 
 
 Pope Gregory XL (1370) declared that no metropolitan 
 could consecrate a church or a bishop, summon a synod, or 
 do any official act, until he had received this insignia of his 
 authority. If he be translated, both he for his new see, and 
 his successor in his old one, must procure fresh pallia ; and 
 at death the vestment is interred with him. 
 
 In the days when ecclesiastical writers loved to find, or force, 
 a parallel between the vestments of the Christian priesthood 
 and those divinely ordained under the Jewish dispensation, 
 namely about the eleventh and twelfth centuries, the pallium 
 was often spoken of as the rationale, a name by which the 
 High Priest's breast-plate was denoted. The parallel was 
 certainly in this case too wide to be perceived by the 
 ordinary mind ; beyond the fact that each lay upon the 
 wearer's breast the two had nothing in common. Under 
 the influence of this feeling, however, a usage sprung up, 
 local and transitory only in its life, of wearing an actual 
 representation, more or less exact, of that Old Testament 
 vestment. In the Church of the Passion at Moscow a 
 leathern breast-plate was found in a coffin ; the date is not 
 given, but the example seems, in any case, to have been 
 exceptional. In the West there are some traces of such a 
 custom having at one time existed, but it was so far from
 
 MISCELLANEA. 
 
 taking root, that even the form which the rationale assumed 
 is very doubtful. An inventory of Saltzburg Cathedral 
 makes mention of a rationale of gold, set with gems, and 
 suspended by chains of gold, the worth of which was 
 computed at a thousand marks. 
 
 Another vestment once in use, but now practically extinct 
 in the Western Church, is the succingulum, or surcingle. 
 This was not, as the name would 
 imply, an under-girdle, but an 
 appendage like a maniple hung 
 on to the girdle on the left side. 
 It is mentioned under the above, 
 or other names, such as prae- 
 cinctorium, or baltheus pudiciticz, 
 in various manuscripts dating 
 about the fourteenth century, as 
 one of the vestments worn by 
 bishops. At the present time PALLIUM. 
 
 it is worn only by the Pope when celebrating a Pontifical 
 Mass. The epigonation, or genua/e, is a vestment used at 
 the Holy Eucharist in the Greek Church, which may have a 
 common origin with this succingulum. It is a diamond- 
 shaped pendant from the right side of the girdle, hanging 
 down to the knee, whence its name. It may be seen in 
 the figure of S. Germanus on an earlier page.
 
 CHAPTER VIII. 
 
 Cofoure anb (Jtlgefic (gleanings of 
 
 OCCASION has arisen more than once already to 
 point out that the clothing of the primitive clergy 
 was probably white in colour. In later ages, as we have 
 also noted, the ecclesiastical rank of the wearer came to be 
 marked by the hue of his habit, the pope wearing a white 
 cassock, cardinals red, bishops purple, and priests black. 
 The different monastic orders also chose their distinguishing 
 colours ; black, white, gray, or brown being those generally 
 selected. In all these cases, the head-gear, whether cowl, 
 biretta, or skull-cap (zucchetto), agreed in colour with the 
 cassock. 
 
 Other vestments are invariably white even to the present 
 day. The alb, amice, girdle, surplice, and rochet are all of 
 white linen only, although at one time coloured albs, as we 
 have seen, were not uncommon. 
 
 Those vestments, however, which are made of silk, or of 
 more costly materials, are found not only in Colour, but also 
 varying in colour according to the service or the season. 
 Copes, chasubles, stoles, dalmatics, tunicles, maniples, 
 humeral veils, of these a well appointed church has several 
 sets, to be used at different times according to their hues, 
 as laid down by ancient rules. 
 
 The practice of marking the sequence of the Christian
 
 MYSTIC MEANINGS OF THE VESTMENTS. 121 
 
 seasons by using vestments of different colours does not 
 seem to have arisen until about the end of the twelfth 
 century ; certainly before that time it was not general or 
 systematic. At that time, however, Pope Innocent III. 
 gave rules for the use of four colours by the church in 
 Rome ; namely white from Christmas to Epiphany, from 
 Easter to Pentecost and on some minor festivals ; red for 
 Pentecost and the feasts of martyrs ; green for ferial days ; 
 and black for Advent, Lent, and a few special days. 
 Almost immediately one modification in these colours took 
 place; Durandus in 1286, and Cardinal Cajetan about the 
 same time, enumerate five colours, violet replacing black 
 except on Good Friday, and at masses for the dead. The 
 emblematic nature of this sequence of colours is so obvious 
 as to scarcely need explanation, and renders them at once 
 serviceable in the way intended, as reminders of the events 
 commemorated by the various feasts and fasts. White, 
 almost everywhere in the West a sign of joy, is used for the 
 great festivals of our Lord ; while black, the hue of sorrow, 
 marks the day of His crucifixion, and the funerals of our 
 friends. Violet speaks to us naturally of penitence ; and 
 red, the colour both of fire and of blood, reminds us of the 
 descent of the Holy Spirit in " tongues like as of fire," and of 
 the blood of the martyrs. And lastly green, the ordinary 
 and prevailing tint of nature, is not unnaturally employed 
 for days when no special mystery or person is com- 
 memorated. These colours have maintained their places 
 with but little change to the present time; blue has at 
 times been used as a variety of violet or purple ; and the 
 festivals of the Blessed Virgin, and of saints who were 
 confessors rather than martyrs, are now marked by the use
 
 122 HISTORIC DRESS OF THE CLERGY. 
 
 of white : but as a whole this scheme of colours has lasted 
 for six hundred years over a large portion of Christendom, 
 and is to-day widely observed in the Church of England. 
 
 The rules in force on this matter in this country differed 
 considerably in the various dioceses in mediaeval times. 
 Even within the diocese of London the use of the Cathedral 
 of S. Paul and that of the extra-diocesan Abbey of S. Peter 
 at Westminster, was not in all points the same. It has 
 become usual in some quarters to speak of the ancient 
 English use in this and other liturgical matters under the 
 name of Sarum, as though the rules and rubrics compiled, 
 or revised, by S. Osmond for his cathedral and diocese of 
 Salisbury, were accepted throughout the length of the land. 
 The more carefully, however, the question is studied in all 
 its details, the more evident does it become that this was 
 far from being the case. Lichfield, Exeter, London, Wells, 
 Lincoln and Westminster, as well as the archdiocese of 
 Canterbury, all had for instance, their local sequences of 
 liturgical colours : and in the north the other primatial see 
 of York, also took a more or less independent line in the 
 matter. A certain similarity, it is true, ran through all the 
 uses, but identity was so far from being attained, that one 
 cannot but conclude that it was never aimed at. The 
 Christmas and the Ascension Day colour everywhere was 
 white, and the same is true of Easter, except at Westminster 
 and Wells, which used red ; white was also unanimously 
 accepted on feasts of the Blessed Virgin and all other 
 virgins. Red was equally universal on the festivals of all 
 martyrs, of the Apostles, and at Pentecost, except in this 
 last case at Salisbury and Lichfield, where white was 
 employed, and at Westminster, where yellow or green might
 
 MYSTIC MEANINGS OF THE VESTMENTS. 123 
 
 be substituted for red. The penitential colour also was in 
 most instances red, and as such it was used during Lent and 
 on Good Friday, although black was the Lenten colour at 
 Lichfield, and violet or purple at Exeter and in London. 
 It is natural to suppose that those churches, at any rate, 
 which could afford to provide numerous vestments and 
 altar hangings, would have some of a more sombre shade of 
 red for this season than those used for festival purposes. 
 The old English uses recognized some colours unknown 
 to the Roman sequence. Blue appears at Wells for S. 
 John Baptist's Day and Michaelmas, yellow is of frequent 
 occurrence, being generally used for the feasts of Confessors ; 
 brown also is mentioned. At Exeter a combination of all 
 colours was allowed on All Saints' Day. Black, as on the 
 Continent, was the universal hue for requiem masses. 
 Those churches which could afford vestments of so costly a 
 material as cloth of gold, used them, to the exclusion of any 
 other colour, on high festivals. Sir Thomas Cumberworth 
 in 1440 presented to the chapel of the Holy Trinity in 
 Somerby Church, " one vestment of whole cloth of gold, 
 and a corporax with a case, and all that needs the Priest to 
 minister in for great Double Feasts and principal feasts." 
 Vestments of similar richness were to be found anciently in 
 most of the cathedrals, and in many of the more important 
 churches. Red was recognized by English use as the 
 colour for Sunday, unless it was superseded by the 
 occurrence of some festival which demanded the employ- 
 ment of white ; and no doubt this accounts for the fact that 
 in almost all churches where one altar-cloth only is found, 
 the colour of that one from time immemorial has been red. 
 The mediaeval fondness for this colour of red in its liturgical
 
 124 HISTORIC DRESS OF THE CLERGY. 
 
 sequence is to a great extent in harmony with the Ambrosian 
 use at Milan, where also it was employed more frequently 
 than in accordance with the Roman rite. The usages of 
 several French dioceses, as for example, Sens and Le Mans, 
 agreed also in sundry particulars with those in vogue in 
 England.* 
 
 The Eastern Church, with that strong conservatism which 
 is one of its leading marks, has preserved the primitive use 
 of white far more than has been done in the West ; in fact, 
 it is the colour exclusively worn there, except at the penitential 
 seasons, when violet is used. 
 
 The colours also vary in some cases for the several 
 services, independently of the season ; thus white is used 
 for marriages, and baptisms, black for funerals, and violet for 
 confessions. The colours of the vestments may be supposed 
 to aim chiefly at teaching the people, by reminding them of 
 the gladness or sadness, as the case may be, of the event or 
 mystery that day commemorated. But a mystical meaning 
 has also been drawn from each of these sacerdotal robes, 
 which is intended specially for the instruction of the priest, 
 a meaning of which he is reminded by a special prayer 
 prescribed for his use as he dons each portion of the 
 ceremonial vesture. Some few of these meanings have been 
 incidentally noticed already. To what a painful degree of 
 minuteness these garments have all been moralised, let this 
 account of the cope illustrate ; " It has a hood at the top, 
 which signifies the joy above ; it reaches to the feet, because 
 it is meet to persevere in a holy conversation unto the end ; 
 
 * For a brief but exhaustive treatise on the mediaeval uses in England 
 in this respect, see "On the English Liturgical Colours," by W. II. 
 St. John Hope, M.A. London, 1889.
 
 MYSTIC MEANINGS OF THE VESTMENTS. 125 
 
 by the fringe is denoted the labour through which the service 
 of God is effected ; it is left open in front, because eternal 
 life is open to the ministers of Christ who live holily." 
 
 Without attempting to follow such commentators through 
 all the meanings which may be thus extracted from (or 
 perhaps more truly, be forced into) every fold and stitch of 
 each of the vestments ; it will, nevertheless, be interesting to 
 note in concluding our discussion of these ancient articles 
 of clerical dress, some of the teachings which they have 
 suggested to devout minds. 
 
 Two lines of thought have been followed in this matter ; 
 the various vestments have been considered as emblematical 
 of the bonds, the robes of mockery, and other accessories to 
 the Passion of Christ ; so that the priest, about to offer that 
 Holy Eucharist wherein "we do show forth the Lord's death," 
 may feel that therein he is the representative to the people of 
 " the Great High Priest." Again, these vestments have been 
 given a metaphorical significance reminding the wearer of 
 those Christian graces and virtues with which the faithful 
 priest should be equipped. 
 
 Taking the first of these two methods of interpretation, we 
 are told that the Eucharistic vestments have the following 
 meanings. The amice signifies the veil or cloth with which 
 our Saviour's eyes were bound during His subjection to the 
 mockery of His foes. The alb typifies the robe in which 
 Herod arrayed Him. The girdle is the cord of the scourging, 
 and the stole the ropes by which He was bound to the pillar 
 for that torture. The maniple in the West, and the epimanicia 
 in the East, speak of the bonds which fastened the sacred 
 hands of the Redeemer. The chasuble symbolizes the 
 purple robe with which Pontius Pilate invested Him. These
 
 126 HISTORIC DRESS OF THE CLERGY. 
 
 meanings are for the most part those given by Cranmer, in 
 a "Rationale" published by him, or by his authority, in 1543. 
 
 Different writers have taken different views of the divine 
 graces of which these vestments might be considered em- 
 blematical. An early authority, John Miraeus, prior of 
 Lilleshall in 1403, makes the amice denote faith ; the alb, 
 purity; the girdle, chastity; the maniple, fortitude; the stole, 
 humility ; the chasuble, charity ; and Cranmer, in the work 
 just referred to, agrees with these in the main. The meaning 
 given to the amice probably arises from its occasional use 
 as a head-covering, suggestive of a " helmet of salvation." 
 The stole implies humility from its likeness to a yoke, and 
 also from its suggestion of bearing the cross when it is crossed 
 on the priest's breast. The chasuble is charity as covering 
 all. The alb and the girdle explain themselves. It may be 
 that in ascribing fortitude as a meaning to the maniple the 
 writers had in mind the same thought as that which is enter- 
 tained in the Greek Church with regard to the genuale, 
 namely, that it distantly resembles a sword. 
 
 The Roman Missal in the several prayers to be said while 
 vesting, suggests a slightly different series of meanings ; 
 namely, by the amice is implied the "helmet of salvation ;" 
 by the alb, purity ; by the girdle, continence ; by the 
 maniple, contrition ; by the stole, immortality ; by the 
 chasuble, obedience, and the burden of the priest's re- 
 sponsibility. 
 
 In a similar way all the appropriate robes of the several 
 orders of the ministry have been spiritualized, by an 
 ingenuity which one cannot but feel sometimes to be 
 strained, and even misplaced, in the minuteness of its 
 application. The enunciation of broad principles to help
 
 MYSTIC MEANINGS OF THE VESTMENTS. 127 
 
 to fix the mind of the priest when about to go to the altar, 
 will often prove most edifying; to twist and torture every 
 accidental detail of a vestment's cut or fashion into an 
 allegory, can be productive of little good. 
 
 Thus, briefly, we have reviewed the history of the dress, 
 secular and official, of the clergy. The greater part of our 
 space has of necessity been taken up with an account of 
 those richer vestments which the Church throughout the 
 world has long dedicated to the highest act in her worship ; 
 and which the plain meaning of the rubrics of the English 
 Church claims as part of her heritage. 
 
 The colour or shape of a robe may be, no doubt in fact 
 is, a matter in itself of but little importance. But circum- 
 stances may give even to a trifle a position which exalts it 
 almost into a principle. By the use of the ancient vestments 
 of her ministers, for example, the English Church asserts in 
 the teeth alike of Puritanism and Papalism, her claim that 
 those ministers are the ambassadors of the King of kings ; 
 she sets forth also before the eyes of all the fact that not by 
 preaching, or even by prayer, do we reach the highest act of 
 earthly devotion to God, but that in the Christian sacrifice 
 we pay Him our truest and most solemn worship ; and 
 finally, even by the use of these vestments, the Church of 
 England asserts once more her claim to be an integral part 
 of that One, Holy, Catholic, and Apostolic Church of Christ, 
 whose four divine marks have been so sadly obscured, but 
 not obliterated, by the evil passions of sinful men. The 
 outward sign of the claim may be of little worth, yet by the 
 consent of both friends and foes the inward insignificance is 
 of vast importance.
 
 3n&ey. 
 
 Abbots, use of Episcopal In- 
 signia by, 53, 109 
 
 Academical Hoods, 43-44 
 
 Alb, 61-65 ; In Edwardine 
 Prayer Book, 65 
 
 Albi, Council of, 20 
 
 Almuces, 40-44 ; forbidden in 
 England, 42 
 
 Amalarius on the use of the 
 stole, 97 
 
 American use of the Mitre, 55 
 
 Amice, 73-77 
 
 Atnphibalum or Amphimallum, 
 80 
 
 Anagolagus, or anagolium, 74 
 
 Ancient Dalmatics, 96 
 
 Andrewes', Bishop, Hat, 47 
 
 Angers, use of Amice at 74-75 
 
 Apostles use of Levitical vest- 
 ments, 8 
 
 Apparels, 63, 75 
 
 Archbishop's Mitre, 56 ; 
 Pallium, 113-118 
 
 Arguments of Puritans against 
 Clerical Dress, 23 ; against 
 the surplice, 70 
 
 Armenian Amice, 74 ; Clerical 
 Head -gear, 50 
 
 Assheton, brass of, 86-87 
 
 Augustine, S., on the Casu/a, 
 19; on early mitres, 49 
 
 Augustinian Canons, 20 
 
 Bands, clerical, 76, 77 
 
 Barbarian invasion of, 17; 
 dress, 18 
 
 Beaumont, on surplices at Cam- 
 bridge, 70 
 
 Becket, S. Thomas a, vest- 
 ments of, 52, 64, 85, ici 
 
 Becon on vestments, 88 
 
 Bells on vestments, 32, 101, 104 
 
 Benedict, S., 18 
 
 Beverley, Percy tomb at, 74 
 
 Biretta, 48 
 
 Birr us, 13, 48 
 
 Black dress of Clergy, 15, 22 ; 
 
 habits at funerals, 22 ; 
 
 Gowns for preachers, 68 
 Bona, Cardinal, on surplices, 
 
 67 
 
 Boniface, S. on the casula, 19 
 Bonnet of Levitical priests, 3 
 Bourges, amices at, 75 
 Braga, Council of, 99 
 Brasses, at Eccleston, 33, 68 ; 
 
 Manchester, 42, 68, 112, 
 
 113; Middleton, 86, 87; 
 
 Winwick, 83 
 
 Breastplate, Levitical, 3, 118 
 Bucer on the square cap, 46 
 Byrrhus, 13 
 
 Caesarius of Aries, his use of 
 
 the casula, 19 
 Calabres, 40 
 Caligae, 109 
 
 Calvin on clerical dress, 24 
 Cambridge, the surplice at, 70 
 Camisia, 62 
 Canon of English Church on 
 
 Dress, 24 
 
 Canons' copes, 28 ; scarves, 29 
 Cantor's copes, 29 
 Cardinal's hat, 56 
 Carthage, council of, 62 
 Cartwright's gown, 36 ; opinion 
 
 of the almuce, 41 
 Cassock, modifications of, 24 ; 
 
 modern use of, 25, 26
 
 INDEX. 
 
 Casula, 1 8, 19, 79 
 
 Cecil, Sir William, on surplices, 
 69 
 
 Chancellade, Rochets at Abbey 
 of, 73 
 
 Changes in the chasuble, 81 
 
 Chasuble, 79-90 ; of the 
 Diptychs, 84 : of Becket, 
 85 ; of S. Stephen of 
 Hungary, 85 ; In the 
 English Prayer Book, 86 
 
 Chimere, 72 
 
 Chirothecae, I IO 
 
 Chiton, 5 
 
 Chlamys, 27 
 
 Choir copes, 28 
 
 Church use of Hoods, 44 
 
 Cinctures, 66 
 
 Cistercian monks, 20 
 
 Clavus, 6, 13 
 
 Clerical collars, 76 
 
 Cloaks, Priests', 30 
 
 Coat derived from the Cassock, 
 24 
 
 Collar of Sables, Parker's, 42 
 
 Collate, 77 
 
 Collars, clerical, 76 
 
 College cap, development of, 
 
 47 
 
 Colobton, 19 
 Cologne, council of, 21 
 Colour of Primitive Robes, 8, 
 
 14, 15 
 
 Coloured Albs, 63 ; amices, 75 
 
 Colours, Levitical sacred, 3 ; 
 Liturgical sequences of, 
 121-124 5 of almuce, 43 
 
 Compaga, 109 
 - Constantinople, council of, 18 
 
 Copes, 25-35 5 introduced by 
 Pope Stephen, 28 ; of 
 Canons, 28 ; of Cantors, 
 29 ; shape of, 30 ; when 
 worn, 30 ; great number 
 of, anciently in England, 
 31, 32 ; bells on, 32 ; 
 desecration of. 32 ; post- 
 reformation use of, 33 ; at 
 the Eucharist, 33, 34 ; 
 meaning of, 39, 124 
 
 Conference at Hampton Court, 
 71 ; at Savoy Palace, 71 
 
 Conservatism in dress of clergy, 
 n, 17 
 
 Constantine, conversion of, 17 
 
 Cosin's cope, 33 
 
 Costume, Roman, 5 
 
 Cotta, 68 
 
 Councils and Synods : Albi, 
 
 20 ; Braga, 99 ; Carthage, 
 62 , Cologne, 21 ; Con- 
 stantinople, 18 ; Ely, 87 ; 
 Lambeth, 21 ; Laodicea, 
 106 ; Liege, 72 ; London, 
 
 21 ; Macon, 115; Melfi, 
 20 ; Narbonne, 18, 62 ; 
 Nicsea, 18, 84, 115 ; 
 Oxford, 67 ; Soissons, 18 ; 
 Toledo, 79, 99, no, 112 ; 
 Tours, 45 ; Winchester, 67 
 
 Court Dress of English clergy, 
 
 38 
 
 Cox, Bishop, on the surplice, 
 69 
 
 Cranmer, on meaning of vest- 
 ments, 126 
 
 Crowley objects to the surplice, 
 70 
 
 Crown, name for the mitre, 49; 
 for the tonsure, 49 
 
 Cyril, S., of Jerusalem, 9 
 
 Dalmatics, 90-96 
 Deacons' Stoles, 99, 102 
 De Foe on use of copes, 34 
 Degradation of Sawtre from 
 
 orders, 107 
 Destruction of vestments, 32, 
 
 64, 70 
 
 Diptychs, chasuble of, 84 
 Doctor's hoods, 44 
 Dowsing's Visitation in Suffolk, 
 
 70 
 Durham, copes used at, 33 
 
 Early English surplices, 67 
 Eastern Churches, girdles in, 
 
 66 ; hats in, 48 ; use of 
 
 colours in, 124 
 Eccleston, brass at, 33, 68
 
 INDEX. 
 
 Edmund, Archbishop, on vest- 
 ments, 67 
 
 Edwardine Prayer Books on 
 vestments, 65, 78 
 
 Elizabeth, Injunctions of, 23 
 
 Elmet, vestments destroyed at, 
 70 
 
 Ely, synod at, 87 
 
 Emblematical significance of 
 vestments, 12, 125 
 
 JLncolptum, 113 
 
 England and the Pallium, 117 
 
 English clergy, secularity in 
 dress of, 21 ; Mitred 
 abbots, 53 ; Canons on the 
 tonsure, 59 ; Episcopal 
 rings, 112; sequence of 
 colours, 122 
 
 EpigoHaiion, 119 
 
 Epimanicia, 104 
 
 Episcopal use of Dalmatic, 91, 
 92 ; Shoes, 109 ; Gaiters, 
 109; Gloves, no; Ring, 
 ill 
 
 Epitrachelion, 102 
 
 Fannel, 103 
 
 Fannon, 52, 103 
 
 Fisher, Cardinal, 45, 49 
 
 Foreign Almuces, 43 
 
 France, use of black garments, 
 in, 22 ; Mitred abbots of, 
 54 ; bands of clergy in, 
 
 77 
 Fulgentius, Bishop, his casula, 
 
 19 
 
 Gaiters, 109 
 
 Galea, 74 
 
 Gallic Pallium, 115 
 
 Geneva gowns, 36, 39 
 
 Genuale, 119 
 
 Germanus, S., on copes, 39 ; of 
 Paris, on albs, 65 
 
 Girdles, 65, 66 ; Jewish, 3 
 
 Gowns, origin of, 35 ; as out- 
 door dress, 35 ; for preach- 
 ing, 36-38, 68 ; Genevan, 
 36, 39 ; used by Noncon- 
 formists, 38 
 
 Giles's, S., Cripplegate, Brawl 
 
 at, 70 
 Gloves, no 
 Greek church enforces clerical 
 
 use of black clothes, 22 ; 
 
 its liturgical colours, 124 
 Gregory, the Great, S., and 
 
 barbaric dress, 18 
 Gregory Nazianzen, S., on 
 
 early mitres, 48 
 Grey almuces, 40 
 Grindal, Archbishop, on clerical 
 
 dress, 23 ; gowns, 35 ; 
 
 albs, 64 ; vestments, 89, 
 Growth of monastic system, 1 8 
 
 Hampton Court conference, 71 
 Harding on use of gowns, 35 ; 
 
 clerical hats, 45 
 Hats in the eastern churches, 
 
 48 
 
 Hegesippus quoted, 8 
 Helmet, amice compared to, 74, 
 
 126 
 
 Heraldic use of pallium, 118 
 Hermits, 15 
 High Priest's breast-plate, 3, 
 
 118 
 
 Himation, 114 
 Hood, academical, 43, 44; of 
 
 the cope, 29 
 Hooker on clerical dress, 24 ; 
 
 the surplice, 70 
 Hooper on clerical dress, 23 
 Horarion, IO2 
 Humeral veil, 104 
 Humphrey, Lawrence, and 
 
 surplices, 69 
 Huntingdon, brass of, 42, 68 
 
 Influence of monasticism, 16 
 Infula (of mitre), 51 ; for 
 
 chasuble, 80 
 
 Injunctions of Elizabeth, 23, 34 
 Innocent III., his sequence of 
 
 colours, 121 
 Innocent IV., allows use of 
 
 almuce, 40 
 
 Invasion of Italy by the bar- 
 barians, 17
 
 132 
 
 INDEX. 
 
 Interest of clerical dress, 2 
 Ireland and the Pallium, 117 
 Italy, invasion of, 17 ; use of 
 black dress in, 22 
 
 James, S. , dress of, 8, 9 
 Jerome, S., on vestments, 7, 8 
 Jewel, Archbishop, on surplices, 
 
 69 
 Jewish vestments, 2 ; compared 
 
 with Christian, 4, 32, 66 ; 
 
 tiara, 57 
 John, S., his " golden plate," 
 
 8 ; tonsure of, 59 
 
 Kidaris, a mitre, 48 
 Kid gloves in church, no 
 
 Lace albs, 64 ; on surplices, 
 
 68 
 
 Lambeth, synod at, 21 
 Loadicea, council of, 106 
 Laud's copes, 21 
 Lectures in Church, 36, 38 
 Legh, Sir Peter, brass of, 83 
 Leofric, Bishop, will of, 72 
 Levitical vestments, 2 ; worn 
 
 by Apostles, 8, 9 
 Liege, synod at, 72 
 Limerick mitre, 52 
 Lima, 62 
 Linen vestments, Jewish, 3 ; 
 
 Christian, 8, 51, 61-77, 99. 
 
 106, 109 
 Liturgical colours, sequences 
 
 of, 121-124 
 London, synod at, 21 
 
 Macarius, robe of, 9 
 Macon, council of, 115 
 Manchester, brasses at, 42, 68, 
 
 112, 113 
 
 Mandion or Mandyas, 39 
 
 Maniple, 103, 104 
 
 Mant, Archbishop on preachers' 
 
 gowns, 37 
 Mantilt, 103 
 Mappulla, 103 
 Martyr, Peter, on the surplice, 
 
 69 
 
 Maronite amice, 74 
 
 Massa-hakete, or mass-mantle, 
 80 
 
 Meaning of vestments, 12, 39, 
 124-127 
 
 Medkeval secularity in dress, 
 20, 21 
 
 Me'il, 3 
 
 Melfi, council of, 20 
 
 Metaphorical meaning of vest- 
 ments, 126 
 
 Middleton, brass at, 86, 87 
 
 Milton quoted. 40, 97 
 
 Mitre, of High Priest, 4, 57 ; 
 Episcopal, called a crown, 
 49 ; Primitive, 48 ; used 
 since the Reformation in 
 England, 55 ; worn by 
 Abbots and others, 53, 54 
 
 Moderators of Scottish Kirks, 
 dress of, 39 
 
 Monasticism, use of, 15, 18 
 
 Morses, 31 
 
 Narbonne, Council of, 18, 62 
 
 Necktie, Clerical, 76 
 
 Neville, Archbishop, on sur- 
 plices, 67 
 
 Nicsea, second Council of, 18, 
 84, 115 
 
 Non-episcopal use of Mitres, 53- 
 55 ; of rochets, 72 
 
 Norwich, state of Diocese of, 
 69 
 
 Number of Vestments anciently 
 in England, 31, 32 
 
 Oferslife, 67 
 
 Offices, when the cope is worn, 
 
 30 
 
 Omophorion, 115 
 Open Surplices, 68 
 Orarium, 98 
 
 Origin of Clerical dress, 5 
 Orphreys, 31, 84 
 Outdoor use of Gowns, 35 
 Oxford, Council at, 67 
 
 Pallium (a cloak), 13 ; (archi- 
 episcopal), 113-118
 
 INDEX. 
 
 133 
 
 Paenula, 27, 80 
 
 Palmer, on Eucharistic use of 
 
 cope, 34 
 Papal Regnum, 57 ; gift of the 
 
 Pallium, 117 
 Parker, Archbishop, his almuce, 
 
 42 ; on hats, 46 
 Parkhurst, Bishop, 69 
 Parures on albs, 63 
 Paul, S. , the cloak of, 9 ; tonsure 
 
 of, 59 
 
 Peckham, Archbishop, on Vest- 
 ments, 67 
 
 Pectoral Cross, 113 
 Pepys on the preaching gown, 
 
 69 
 
 Percy Tomb, Beverley, 74 
 Peter, S. , tonsure of, 59 
 Phaenolion, 96, 99 
 Phanon, 103 
 Philosopher's Pallium, 13 
 Phrygium, 57 
 Pilkington, Bishop, on hats, 
 
 46 ; on the mitre, 55 
 Planeta, 79 ; planeta casulae, 80 
 Pluvialis, 27 
 Poderis, 62 
 Post-reformation use of the cope, 
 
 33, 34 ; the mitre, 55 
 Polystaurion, 96 
 Pouncer, 112 
 Paacinctorium, 119 
 Prayer Book on Hoods, 44 ; 
 
 alb, 65 ; chasuble, 86 ; 
 
 vestment, 78 
 
 Preacher's gown, 36-38, 68 
 Precious mitre, 53 
 Presbyterian use of gowns, 39 
 Priest's cloak, 30 ; dalmatics, 
 
 91 
 
 Principle of vestments, 7, 10 
 Primitive shape of chasuble, 80 
 Puritan opposition to clerical 
 
 dress, 23 ; to the surplice, 
 
 69, 70, 71 
 
 Purple worn by Bishops, 23 
 Purrus, OK pyrrhus, 48 
 
 " Quarterly Review " on the 
 preaching gown, 36 
 
 Rationale, 118, 119 
 
 Reasons for use of almuce, 41 ; 
 of amice, 74 ; of stole, 98 ; 
 of maniple, 103; of humeral 
 veil, 105 
 
 Regnum, 57 
 
 Remigius, S., will of, 80 
 
 Revival of use of mitres in Eng- 
 land, 55 ; of vestments, 
 
 89 ; of the stole, 102 
 Riculfus, Bishop, will of, 66, 
 
 74, 101 
 
 Ring, Episcopal, in 
 Rise of Monasticism, 15, 18 
 Roman civil costume, 5 ; mitre, 
 
 51 ; sequence of colours, 
 
 121 
 Rufus, S. , Canons of, their 
 
 rochets, 73 
 Russian clerical head gear, 50 
 
 Sakkos, 96, 98 
 
 Sale of vestments, 87 
 
 Salisbury, synod at, 21 
 
 Sampson on vestments, 88 
 
 Sandals, 109 
 
 Sandys on use of gowns, 35 ; 
 
 of hats, 46 
 
 Savoy Conference, 71 
 Sawtre, degradation of, from 
 
 orders, 107 
 Scarf, Canon's, 29 
 Scarlet worn by Cardinals, 23, 
 
 56 
 Scotch kirks, moderators' 
 
 gowns, 39 
 
 Scotland and the pallium, 117 
 Second Council of Nicsea, 84 
 Secular use of copes, 28, 30 ; 
 
 rochets, 72 ; dalmatics, 
 
 90 ; oraria, 98 ; pallia, 1 14, 
 
 "5 
 Secularity in clerical dress, 20, 
 
 21 
 Sequences of liturgical colours, 
 
 121 
 Shape of cope, 30; chasuble, 
 
 80; stole, 101 
 Silk albs, 62 ; girdles, 66 ; 
 
 amices, 74
 
 134 
 
 INDEX. 
 
 Sirmond on shape of chasuble, 
 
 81 
 
 Sleeves of rochets, 72 
 Soissons, Council of, 1 8 
 Square cap, 45-48 
 Stanley, Bishop, brass of, 112, 
 
 "3 
 
 Stephanos, a mitre, 48 
 Stephen, Pope, and the cope, 
 
 28 
 Stephen, S., of Hungary, 
 
 chasuble of, 85 
 Stoicharion, 62, 96 
 Stole, 6, 97-103 
 Succingulum, or Surcingle, 119 
 Suffolk, Dowsing's visitation of, 
 
 70 
 
 Surplice, 66, 71 
 Super pellicium^ 66 
 Sylvester, S., on the use of the 
 
 dalmatic, 90 
 
 Tertullian quoted, 9 
 
 Thumb-stall, 112 
 
 Tiara, papal, 56 
 
 Tibialia, 109 
 
 Toga, 6 
 
 Toledo, Council of, 77, 99, 100, 
 
 112 
 Tonsure, 57-60 ; called a crown, 
 
 49 ; effect on dress, 60 
 Tours, synod at, 45 
 Trullo, Council in, 18 
 Tunic, Jewish, 3; Roman, 5, 13 
 Tunicle, 92 
 Turner's, Dean, use of a square 
 
 cap, 47 
 
 Uniforms, I 
 
 Vakass, 74 
 
 Vestment, the, 78 
 
 Vestments, meanings of, 12, 39, 
 124-127 ; sale of, 87 ; in 
 Edwardine Prayer Books, 
 65,78 
 
 Warham's, Archbishop, almuce, 
 
 42 
 
 Westminster, cope at, 33, 34 
 White robes used in primitive 
 
 times, 8, 14, 15 ; now used, 
 
 1 20- 1 22 ; worn by Fope, 
 
 23 
 Wigs, effect on shape of surplice 
 
 68 
 Will of Bishop Riculfus, 66, 74, 
 
 101 ; of Remigius, 80 ; of 
 
 Wyndhill, 21 
 Winchelsey, Archbishop, on the 
 
 surplice, 67 
 
 Winchester, synod of, 67 
 Winwick, brass at, 83 
 Wolsey, Cardinal, 45, 47 
 Wolverhampton, copes at, 33 
 Wyclif, Wm., 45, 46 
 Wykeham, Wm. of, his gloves, 
 
 no 
 Wyndhill, his will, 21 
 
 Xystus, S., fresco of, 116 
 
 York, black funeral habits at, 
 22 
 
 Ziz, 4 
 
 Zones, 65, 66
 
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 CONTENTS : The Synod of Streoneshalh The Doomed Heir of 
 Osmotherley St. Eadwine, the Royal Martyr The Viceroy Siward 
 Phases in the Life of a Political Nartyr The Murderer's Bride The 
 Earldom of Wiltes Blackfaced Clifford The Shepherd Lord The Felons 
 of Ilkley The Ingilhy Boar's Head The Eland Tragedy The Plumpton 
 Marriage The Topcliffe Insurrection Burning of Cottingham Castle 
 The Alum Workers The Maiden of Marblehead Rise of the House of 
 Phipps The Traitor Governor of Hull. 
 
 " The grasp and thoroughness of the writer is evident in every page, and 
 the hook forms a valuable addition to the literature of the North Country." 
 Gentlewoman. 
 
 "Many will welcome this work." Yorkshire Post. 
 
 Legendary Yorkshire. 
 
 BY FREDERICK ROSS, F.R.H.S. 
 Elegant 'y bound in cloth gilt, Demy Svo., 6s. 
 
 CONTENTS : The Enchanted Cave The Doomed City The Worm of 
 Nunnington The Devil's Arrows The Giant Road Maker of Mulgrave 
 The Virgin's Head of Halifax The Dead Arm of St. Oswald the King 
 The Translation of St. Hilda A Miracle of St. John The Beatified 
 Sisters The Dragon of Wantley The Miracles and Ghost of Watton The 
 Murdered Hermit of Eskdale The Calverley Ghost The Bewitched 
 House of Wakefield. 
 
 " It is a work of lasting interest, and cannot fail to delight the reader." 
 Beverley Recorder. 
 
 " The history and the literature of our county are now receiving marked 
 attention, and Mr. Andrews merits the support of the public for the 
 production of this and other interesting volumes he has issued. We 
 cannot speak too highly of this volume, the printing, the paper, and the 
 binding being faultless." Driffield Observer. 
 
 In Folly Land. 
 
 BY CAP AND BELLS. 
 Crown Svo. t One Shilling. 
 
 " ' Folly Land ' is the title of a neatly-produced shilling volume of 
 humorous verse by a writer who if we are not misinformed veils a 
 well-known name under the nom de guerre of ' Cap and Bells.' Some of 
 the comic poems, 'A Wicked Story' and 'Just my Luck,' for instance, 
 are funny. A humorous and unhackneyed recitation is always a welcome 
 addition to the not varied repenoire of the professional or amateur reciter, 
 and some of the contents of ' Folly Land ' are likely to become popular." 
 The Star.
 
 Biblical and Shakespearian Characters 
 Compared. 
 
 BY THE REV. JAMES BELL. 
 Grown 8vo., 3s. 6d. 
 
 Between the Hebrew Bible and Shakespeare there exists some interesting 
 and instructive points of resemblance, especially in respect of their ways of 
 life and character. No doubt certain inevitable differences also exist 
 between them, but these do not hide the resemblance ; rather they serve 
 to set it, so to speak, in bolder relief. 
 
 The author in this volume treats ot this striking resemblance, under 
 certain phases, between Hebrew Prophecy and Shakespearian Drama. 
 
 The following are the chief " Studies " which find a place in the work : 
 Hebrew Prophecy and Shakespeare : a Comparison Eli and Hamlet 
 Saul and Macbeth Jonathan and Horatio David and Henry V. 
 Epilogue. 
 
 " One of the most suggestive volumes we have met with for a long 
 time." Birmingham Daily Gazette 
 
 " A deeply interesting book." The Methodist Times. 
 
 "A highly interesting and ingenious work." British Weekly. 
 
 The New Fairy Book. 
 
 Edited by WILLIAM ANDREWS, F.R.H.S. 
 Price 4$- 6d. Demy 8vo. 
 
 THIS Volume contains Fifteen New Fairy Stories by 
 Popular Authors. Many charming original illustrations are 
 included. 
 
 It is beautifully printed in bold clear type, and bound in a 
 most attractive style. 
 
 "A very delightful volume, and eminently qualified for a gift book. 
 
 . . . The stories are bright and interesting." Glasgow Herald. 
 
 " We hope the book will get into many children's hands." Review 
 of Reviews. 
 
 " We can recommend the stories for their originality, and the volume 
 for its elegant and tasteful appearance." Westminster Gazette. 
 
 Famous Frosts and Frost Fairs in 
 Great Britain. 
 
 Chronicled from the Earliest to the Present Time. 
 
 BY WILLIAM ANDREWS, F.R.H.S. 
 Fcap. 4(0. Bevelled boards, gilt tops. Price 45. 
 
 Thh work furnishes a carefully prepared account of all the great Frosts 
 occurring in this country from A.u. 134 to 1887. The numerous Frost 
 Fairs on the Thames are fully described, and illustrated with quaint wood- 
 cuts, and several old ballads relating to the subject are reproduced. It is 
 tastefully printed and elegantly bound. 
 
 " A very interesting volume/' Northern Daily Telegraph. 
 
 "A great deal of curious and valuable information is contained in these 
 pages ... A comely volume." Literary World. 
 
 "An interesting and valuable work." West Middlesex Time*. 
 
 "A volume of much interest and great importance." Rotherham 
 Advertiser.
 
 " Valuable and interesting." The Times. 
 
 "Readable as well as instructive." The Globe. 
 
 "A valuable addition to any library." Derbyshire Times. 
 
 The Bygone Series. 
 
 In this series the following volumes are included, and issued at 75. 6d. 
 each. Demy 8vo., cloth gilt. 
 
 These books have been favourably reviewed in the leading critical 
 journals of England and America. 
 
 Carefully written articles by recognised authorities are included on 
 history, castles, abbeys, biography, romantic episodes, legendary lore, 
 traditional stories, curious customs, folk-lore, etc., etc. 
 
 The works are illustrated by eminent artists, and by the reproduction of 
 quaint pictures of the olden time. 
 
 BYGONE BERKSHIRE, edited by Rev. P. H. Ditchfield, M.A., F.S.A. 
 BYGONE CHESHIRE, edited by William Andrews, F.R.H.S. 
 BYGONE DERBYSHIRE, edited by William Andrews, F.R.H.S. 
 BYGONE ESSEX, edited by William Andrews, F.R.H.S. 
 BYGONE ENGLAND, by William Andrews, F.R.H.S. 
 BYGONE KENT, edited by Richard Stead, B.A. 
 BYGONE LANCASHIRE, edited by Ernest Axon. 
 BYGONE LEICESTERSHIRE, edited by William Andrews, F.R.H.S. 
 BYGONE LINCOLNSHIRE (2 vols.), edited by William Andrews, 
 F.R.H.S. 
 
 BYGONE LONDON, by Frederick Ross, F.R.H.S. 
 
 BYGONE NOTTINGHAMSHIRE, by William Stevenson. 
 
 BYGONE SCOTLAND, by David Maxwell, C.E. 
 
 BYGONE SOMERSETSHIRE, edited by Cuming Walters. 
 
 BYGONE SOUTHWARK, by Mrs. E. Boger. 
 
 BYGONE SURREY, edited by George Clinch and S. W. Kershaw, F.S.A. 
 
 BYGONE SUSSEX, by W. E. A. Axon. 
 
 BYGONE WARWICKSHIRE, edited by William Andrews, F.R.H.S. 
 
 BYGONE YORKSHIRE, edited by William Andrews, F.R.H.S.
 
 Undreuis's Library of IHasierpieces of 
 Choice Literature. 
 
 THIS series of works consists of reprints carefully edited, 
 with notes, etc., of a number of works which have long been 
 out of print, but which are of undoubted merit, and volumes 
 that cultured book-lovers will prize. Only the very best 
 works in our literature are included in the series, and are 
 carefully printed on good paper, and suitably bound. In all 
 cases limited editions are printed. 
 
 The first three volumes of the series are as follow : 
 
 Crown 8vo., bound in Cloth, ss. each. 
 
 The Months: 
 
 Descriptive of the Successive Beauties of the Year. 
 BY LEIGH HUNT. 
 
 With Biographical Introduction by William Andrews, F.R. H.s. 
 
 A Song to David 
 
 BY CHRISTOPHER SMART. 
 Edited, with Notes, by J. R. Tutin. 
 
 Carmen Deo Nostro, Te Decet Hymnus : 
 Sacred Poems. 
 
 BY RICHARD CRASHAW. 
 Edited by J. R. Tutin. 
 
 London : 
 William Andrews & Co., 5, Farringdon Avenue.
 
 The Press on 
 Messrs. 
 
 William Andrews & Co.'s 
 
 Printing and Binding. 
 
 " The book is very handsomely got up." Dundee Advertiser. 
 
 " A remarkably handsome volume, typographically equal to the 
 best production of any European capital." North British Daily 
 Mail. 
 
 " The book is entitled to unstinted praise on the ground of its 
 admirable printing and binding." Shields Daily Gazette. 
 
 "Will bear comparison with the best work of the first pub- 
 lishing firms in London or Edinburgh, the printing and paper 
 being everything the most fastidious could desire." Boston 
 Independent. 
 
 " The book is handsomely brought out." Scotsman. 
 
 " Beautiful work in typography and binding." Yorkshire Post. 
 
 "Very pretty binding." Publishers' Circular. 
 
 " Most elegantly bound and tastefully printed." Hull Daily 
 Mail. 
 
 " Beautifully bound and printed." Daily Chronicle. 
 
 " The letterpress is beautifully clear." Birmingham Daily 
 Gazette. 
 
 " The printer's part is perfectly done." India. 
 
 " The book is handsomely got up." Manchester Guardian. 
 
 "The book is excellently printed and bound." Library 
 Review. 
 
 " Handsomely printed." Newcastle Chronicle. 
 
 A notice of " Bygone Scotland " concludes as follows : "The 
 book forms a splendid addition to the works of the same series all 
 printed at the ' Hull Press,' and, like all its predecessors, is 
 printed in the exceptionally beautiful style which marks the 
 productions of Mr. Andrews' establishment. Mr. Andrews is a 
 bookmaker par excellence" Printing World. 
 
 THE HULL PRESS, 
 
 i, DOCK STREET, HULL.