VESTIARIVM CHRISTIANVM Ba.y& Sam,(IilTniled)Uai DIPTYCH OF ST PAUL Occupying the Apostolic Throne and giving Benediction toaBishop VESTIARIVM CHRISTIANVM €\)t jiirites, ite ad faga.'' [The fagum being a Short military cloak.] Herein, too, note the preg nant implication of the doling epithet in the well-known line, — "Romanos rerum dominos gentemque to- gatam ; " " Lords of the world, a nation clad in garb of peaceful rule." t\ See Plates XIV. and XV. The firft of the two has by fome antiquaries been interpreted as reprefenting our Lord among the Jewifh doctors. Com pare Plate XII. i) This fubjeft, fuggeftive of the deeper truths which underlie the mi racle of the loaves, and which are dwelt upon by our Lord Himfelf in His fub- fequent difcourfe (John, chap, vi.), is one of very frequent occurrence in the earlier frefcoes of the Roman Cata combs. See Aringhi, R. S. torn. ii. pp. 59, 91, 95, 101, 249, 269, 333, &c. 6 See Plate XL i Aringhi, R. S. torn. ii. pp. 87, 123, 183, 205, 269, &c. b x Civil Drefs in the Firft Century. viz. in a full and flowing fuper-veftment worn over the yjrov, or tunic already fpoken of. Long Garments when Worn. This distinction between the long, full, and Stately robes of which I have laft fpoken, and the fhorter, clofer, and more convenient drefs of active life, is one which meets us again and again both in the literature of antiquity, and in early monuments of art. It is one, too, which it is fpe- cially neceffary to bear in mind in reference to the queftions on which we are now engaged. And with a view to thefe the following points fhould fpecially be noticed. The wearing of long garments by men3 except for fpecial reafons and on exceptional occafions, was, as is well known, regarded as a proof of effeminacy." But, on the other hand, on occafions of Stately ceremony, — efpecially of religious ceremony, — this wearing of long garments (to irolqpoipopeTv in Greek phrafe) was regarded* as a natural and appropriate mode of marking the ceflation from laborious exertion proper to occafions of folemnity. Hence x. In the Eaft, the tunic was as a rule worn longer than by the Romans. But even there the fame feeling may be traced. Thus Clement of Alexandria, referring to Homer's well-known epithet for the Ionian people, fays, ou; 'O^ngo; !x0i)Auv«v lAxeo-wsTrAou? xcete7 (Ptedag. ii. p. 233). Compare p. 238 : to trv^uv T«; eo-0i)T«; iu-' ax.povs xaiiii; TOVg 'TTOOOt.q KOftlOq 0iXxC,Oll IX.OV , i[A7T00m Tri inoyaa. tov ?rif>iora.TU9 ymiftivn. For the Weft, St. Auguftine's authority may fuffice (De Doct. drift, lib. iii.). He fays, Talares ac manic at as tunicas ha bere olim apud Romanos opprobrium. Compare Cicero's reproach againft the companions of Catiline as being con- fpicuous manicatis ac talaribus tunicis, velis amiBos non togis. A As to the length of the tunic, the following is the locus clajficus commonly referred to. Quintilian, De Or. lib. xi., Cui lati clavi jus non erit, ita cin- gatur, ut tunica prioribus oris infra genua paulum, pofterioribus ad medios poplites ufque proveniant. Nam infra mulierum eft, fupra centurionum. In other words, women wear a tunic reaching to the feet (talaris) ; foldiers, a Short tunic, girt up above the knee ; the orator, in his forenfic habit, is to obferve a medium between the two. Civil Drefs in the Firft Century. XI their ufe in reprefentations alike of the laft farewell fpoken by a father over his daughter's grave (PI. I.), by an emperor presiding at a facrifice (Plate III.), by a bridegroom (Plate V. bis), pledging troth to his bride. And in all the monuments of art bearing upon this matter it will be found that a long tunic is almoft invariably worn whenever any fuperveftment of State,'' or official dignity," is worn above it. Change in the Use of the Toga. A further point of importance to the understanding of our prefent fubject is this, that the older ufage of the toga had ceafed, and a new etiquette with regard to it had become ft Hence explain Artemidorus, On- eirocritica, ii. 3 (p. 886), h fth -ruts Z6gT0Cl$ Kail 7TeiV1HyV^iO-tV OVTt 7r6lKiXV} cirri yvvx.ix.tiet. /2^ct?mt tiix, io-iti?. Ar temidorus, who will be often quoted upon the fubject now before us, was a native of Afia Minor, a Greek by birth and education, a Roman by do micile, and a witnefs therefore who combines the traditions both of Greece and Rome. He practifed as a phy- fician at Rome early in the fecond century. The Oneirocritica is a trea tife (as the title implies) on the inter pretation of dreams, and abounds with curious details as to the drefs and cof- tume of that age. v The only exception is in military drefs, and that for obvious reafons. And becaufe in military drefs, there- fore-alfo in the drefs of emperors s the original idea of the imperator being that of the firft citizen of the republic in his character of commander of the Roman armies. When appearing in that character he wears a fhort military cloak fb arranged, generally, as to leave the right, or fword arm, wholly free from wrift to Shoulder. But when he appears as Pontifex Maximus (as often on coins), and engaged in facrifice, or as Prineeps Senatus, he wears the full and flowing veftments, Toga and Tunica talaris, which were regarded as proper to religious ceremonial and to the ftately dignity of a citizen prince — rerum dominus, gentifque togatre, to paraphrafe Auguftus' own quotation. Hence explain Lampridius in Alex- Severo : Accepitpratextam (h. e. togam pratextam) etiam turn cum facra face- ret, fed loco Pontificis Maximi,non Impe- ratoris. For the two types of imperial drefs compare the two principal figures in Plates III. and IV, and fee the fame diftinctions . illuftrated in the various figures on the diptych of St. Paul form ing the frontifpiece to this volume. Xll Civil Drefs in the Firft Century. eftablifhed, before the introduction of Christianity into Rome. Under the republican regime, the free citizen, who as fuch had a right to fhare, and commonly did fhare, in the moft exalted functions of government in a municipality which gave law to the " world," would never appear in Forum, in Senate (if fuch his rank), or in affembly of the people, without the characteristic drefs (note e, p. ix), which marked him out as one of the " mafters of the world." But when, after the establishment of the empire, the whole powers of government at home and abroad came to be concentrated in the hands of one man, and of his nominees, the general ufe of the toga was at once abandoned ; and the far more convenient? fuper-veftments, the lacerna,0 or the pallium,* fubftituted for it. Auguftus attempted, but in vain, to refift an innovation | Tertullian (De Pallio, p. 214) alludes to the many inconveniences in volved in the ufe of the Toga. " Quid te prius in toga fentias, indutum anne onuftum ? Habere veftem, an baju- lare ? Si negabis, domum confequar ; videbo quid ftatim a limine properes. Nullius profecto alterius indumenti de- pofitio quam [i.e. magis quam] togae gratulatur." 0 The Lacerna (%\d[*.vs, fixvSvns, or ipee-Tgls) was originally regarded as a garment proper to foldiers, and was confidered therefore wholly unfeemly in republican times within the walls of Rome. But under the empire it came into general ufe even in the city. Martial alludes to it as worn by fpec- tators at the games. Epig. iv. 2, quoted in Appendix A. ?r The word Pallium has a great variety of meanings (note 125) both in claffical and in ecclefiaftical Latin (notes 127, 129, 157, 195, 227) At Rome in the firft century the word when fpecifically ufed ferved to dcfig- nate the characterise Greek drefs (the ifidi-iov) in contradistinction from the toga, the national drefs of Latium. The pallium varied in fize (as did the toga) according to the wealth and dig nity of the wearer, and the occafion of greater or lefs ceremony on which it was worn. But there was one marked diftinction between it and the toga, that the former was (when opened out) either fquare or oblong ; the latter either circular or oval. [This muft be faid with fome referve, ut in re adhuc fub judice.] The following paffages will illuftrate what has been faid. Suetonius in Augufto, cap. 98 : " Ceteros continuos dies, inter varia munufcula, togas infuper ac pallia dif- tribuit, lege propofita (i.e. making it a condition), ut Romani Grseco, Grseci Romano habitu uterentur." Valerius Maximus, lib. ii. cap. 2, fpeaking of the Romans when in Greece perfifting in ufing Latin in the law courts: '¦ Nulla non in re pallium toga? fubjici debere arbitrabantur." See Plate Y .bis. Civil Drefs in the Firft Century. xm which was due not to any mere caprice of faShion, but to the complete change in the ftatus of Roman citizens brought about by Auguftus himfelf. But what was in his own power he did, aided as he was by thofe traditionary aflbciations which connected the toga in Roman minds with the whole courfe of their hiftory even from earlieft times. It was ftill thought of as the distinctively Roman drefs,e in contraft with the Greek pallium (j^drtov) ; it was ftill regarded as the proper drefs for ceremonial ufe on all occafions of ftate, of focial or religious celebration. Thus it was contrary to etiquette to dine with the emperor , except in a toga. Advocates r were Still re quired to wear it ; and Clients, " at leaft on important occa fions, in attendance upon their Patrons. g Suetonius, fpeaking of Auguftus : Vifa quondam pullatorum (the ordinary lacerna was of a dark colour) turba, de- dit negotium JEdilibus ne quern pateren- tur in Foro aut in Curia nifi pofitis la- cernis togatum confiftere. It was on the like occafion that he is reprefented as quoting, with indignation, the well- known line of Virgil, commented on in note s, p. ix. a- Spartianus in Severo. "Habuit etiam aliud omen imperii, cum rogatus ad coenam Imperatoriam palliatus ve- niffet, qui togatus venire debuiffet, to- gam praefidiariam ipfius Imperatoris accepit." r To this probably refers Juvenal, Sat. viii. " Veniet de plebe togata Qui juris nodos et legum Eenigmata folvat." And fo Ovid, Remed. Amor. 150. " Da vacua; menti, quo teneatur, opus. Sunt fora, funt leges, funt, quos tuearis, amiei. Vade per urbanse fplendida [al. Candida] caftra togae." On this paffage I may note in paffing that fplendida, which is probably the true reading, would convey to a Ro man ear nearly the fame meaning as Candida, which, as a various reading, is probably a glofs upon the former word. Compare Seneca, Epift. v. " Non fplendeat toga ; ne fordeat qui- dem." And for Candidas, equivalent to XaftTtels, fee note 19. v Hence the phrafe, opera togata, ufed of " full-drefs " ceremonial in general, and more particularly of the ceremonious attendance upon perfons high in office or in ftation. Hence explain Martial, Lib. iii. Ep. 46. " Exigis a nobis operam fine fine togatam ; Non eo, libertum fed tibi mitto meum.*' And, again, Lib. ix. Ep. 101 : "Denariis tribus invitas, et mane togatum Obfervare jubes atria, BafTe, tua 5 Deinde haerere tuo lateri, praecedere. fellam, Ad vetulas tecum plus minus ire decern." xiv Civil Drefs in the Firft Century. The Toga as a Garment of Religion. But for our prefent purpofe it is of fpecial importance to note the ufe of the toga on occafions which were more particularly of a religious character. It was worn (but then black, or at leaft of dark colour) at funerals by mourners ; while in a white toga were the dead themfelves carried out to burial. It was worn by thofe who took part in public facrifices, ? as in the earlier times it had ever been. To this ufe of the toga Martial alludes when in writing to a friend (iv. Ep. lxv.) he congratulates him on the eafy life he leads ; and on this among other things, that living away from Rome, as he does, in a country town, he has not to take his toga out more than once or twice a month on " temple days," fo to fay. " Egifti vitam femper, Line, municipalem, Qua 'nihil in vita dulcius effe poteft. Idibus, et raris togula eft excuffa Kalendis." And a Similar ufage of the toga is alluded to by Tertullian (De Cor. Mil. p. 358). He is fpeaking of a particular kind of Corona (or chaplet, note 54, p. 32) known as Corona He- trufca. Hoc vocabulum, he writes, eft coronarum, quas gemmis, et foliis ex auro quercinis, ob Jovem infignes, ad deducendas thenfas cum palmatis togisfumunt. Summary. Paffages to a Similar effect might be multiplied if need were. But enough has been faid to determine the two points which it is of chief importance to my prefent purpofe to make clear. Firft, that the ufe of long, full, and flowing gar-

above. Civil Drefs in ihe Firft Century. xv ments, was regarded in the Roman world generally, in the firft century, as fpecially appropriate to all ceremonial occa fions, whether civil or religious. And, fecondly, that at Rome the toga had ceafed to be worn as a garb of ordinary life, but was retained as the habit of ceremony, both civil and religious. I need only add that where Greek drefs prevailed, the pallium (I^ktiqv), in its fuller and more dignified form, occupied the fame place relatively, as a drefs of ceremonial, as did the toga in Rome itfelf, and in thofe parts of the Roman world which adhered to Roman ufage. xv : CHAPTER III. § i. Associations of Colour in the First Four Centuries. Enough has been faid in the laft chapter on the fubject of Drefs in general to allow of our proceeding now to a further queftion, that of the Colour, which, in the primitive age, was thought appropriate to the Drefs of Chriftian Miniftry. The earlieft monuments bearing upon this queftion, whether in literature, or in early Christian art, point to the conclusion that that Drefs was white. And before we proceed to any more detailed examination of thofe monuments, it will be well to take note of the ideas which prevailed in the ancient world upon this fubject of Colour, and of the caufes to which that feeling may be traced. In this place I fhall do little more than ftate the general refults to which the language of antiquity points ; referving to an Appendix x the more detailed ftatement of the evidence bearing upon this queftion. § i. Associations of Colour in Classical Writers. And, firft, a few words as to the feeling of the ancient world generally upon this matter of Colour, apart from, and antecedent to, any exclufively Chriftian influences. % See Appendix A. Affociations of Colour in Claffical Writers. xvii Black and fombre + colours, bright and gaudy colours, and laftly, white, thefe are the three main divifions with which we have to deal. And each of thefe had, in the minds of men generally, a certain accepted Significance in the times of which we. now are fpeaking, and that both in the Eaft and in the Weft. Black or dark garments, by a natural affociation, have ever been regarded as the expreffion of mourning." They were "" alfo worn for obvious reafons of economy and of convenience " by the poor, and by labouring men in general. White, on the other hand, was the colour thought appro priate to joyous feftivity of all kinds. Donatus (commenting on Terence) fpeaks for the general feeling upon this fubject when he fays, that " Bright white garments are for them that rejoice, and fombre clothing to them . that grieve." L<£to veftitus candidus : arumnofo obfoletus. A further point fhould here be noticed, that not among the Jews a only, but in the ancient world generally, white was regarded as the colour efpecially appropriate to things divine, and to religious worfhip. Thus Plato, & when fpeaking of/ the kind of offerings which may with moft fitnefs be made to the gods, fays, that " White colours will be moft feemly for gods, as in other things, fo alfo in this of woven garments offered •§/ [Axaiva or v, it would pro bably be called by thofe who origi nally drew it) has narrow black ftripes by way of ornament, which exactly correfpond with the lora, or ornamen tal ftripes, of the Roman Dalmatic. xxxviii Ornament of Primitive Veftments. the Chriftian miniftry might probably be indicated, in early times, by means of thefe ornamental ftripes."" The hiftory of the " dalmatic," which was juft fuch an ornamented tunic as that now defcribed, Strongly confirms the probability that this was really the cafe ; and of this we fhall fhortly have occa fion to fpeak more at length. For the prefent it is only neceffary to add, that thefe ornamental ftripes vary in colour, according to the colour of the drefs upon which they are worn. But in all the examples of white drefs, worn by Apoftles or by ecclefiaftics, belonging to the firft 600 years of Chriftian hiftory, thefe ftripes, as far as I have obferved, are invariably black. But it was not only by thefe ornaments on the tunic that difference of official rank could be indicated. We have abundant evidence to fhow, that, at Rome, almoft every modi fication of the ordinary drefs had a certain well-underftood Significance in the eyes of men. The unufual fulnefs, or the fcant dimensions, of toga or of pallium, were as Significant then, as is the long graceful train that fweeps the ground now worn by ladies of fafhjon, when contrafted with the fhorter, fimpler drefs of thofe who, from motives of economy, or for any other reafon, ftudy convenience and comfort rather than ftately beauty and grace. And as with the outer gar ment (whether toga or pallium), fo with the tunic alfo. Nay, fo minute and rigorous was the etiquette of drefs at Rome under the Empire, that people of any pofition varied the kind of Shoes which they wore, according to the nature of the upper garment in which they might be clad. And we fhall find, when we come to examine the later monuments bearing upon the fubject here under difcuffion, that distinctions fuch as thefe, familiar to Romans and to Greeks under the imperial t As among ourfelves, for example, the right of wearing a " fcarf " is given, in the Canons, to fuch as are members of Cathedral bodies, and to the chaplains of noblemen. Official Infignia. xxxix fyftem, were reproduced from time to time in the regulations made for the ministering drefs of the Church. § 2. Official Insignia. But distinctions of drefs, minute and varied though they may be, are, for the moft part, not fufficient of themfelves to ferve as expreffions for all thofe diverfities of rank and office, which are characteriftic of highly civilifed States. There fore is it that in fuch States the cuftom has at all times obtained, of marking out, by conventional fymbols, both grades of relative dignity, and varieties of official occupation. Of thefe conventional fymbols, two claffes may be particularly noticed : thofe which are worn upon the head, fymbols moftly of authority ; and thofe borne in the hand, fymbols, for the moft part, of fpecial departments of activity. Ornaments, firft, of the head. To the head, the crown and v apex of the human form, itfelf the nobleft and moft god like of all created things, — to the head, which with a nod, or with a glance, or with an uttered word, can give expref- fion to the Sovereign Will which therein fits enthroned, — to this, by a natural inftinct, men have ever affigned the fymbols of power to rule, whether with a fupreme and all-embracing rule, as did great kings, or in. fpecial departments of delegated authority, as did others in their name. But the hand, alfo, the organ and inftrument of that fovereign will, furnifhes Significant expreffion, by appropriate fymbols, of the various fields of fpecial activity in which the powers of man find exercife. The fceptre " of the king, the lituus of the augur, the written fcroll of philofopher or man v It is not an eafy matter to deter mine what was the original affociation of idea in confequence of which the word o-xSiTrrgov, for example, fuperadded to its primitive meaning of a " ftaff," or flout flick, that of " fceptre " or fymbol of royalty, actual or delegated. In what we read in the Iliad of fuch a xl Official Infignia. of law, the inftruments of facrifice of the heathen prieft, the paftoral Staff of Chriftian bifhop, or the book of the Gofpels held in his hand, thefe, and other fuch, are fignificant, each of fome fpecial department of official miniftration, to which prominence is given by the mere fact of fuch fymbolic re prefentation. We may apply thefe general principles to the fubject im mediately before us. In Egyptian monuments we find the fymbols of priefthood to be either fuch as could be worn upon the head, a high cap or mitre, indicative of authority; or fuch as could be carried in the hand. And thefe laft, again, are of two kinds : inftruments of facrifice, marking them out as facrificers ; or a roll of papyrus infcribed with hieroglyphics, indicative of their office as keepers and expounders of divine knowledge. And at an interval of fome two thoufand years, we find the fame fymbolic language employed in Chriftian art. On the walls of the Catacombs the Divine power of our Lord is fymbolifed by " the rod of power " which He holds, when working miracles ; His office as " The Word," the revealer of Divine truth to man, by the infcribed fcroll which He holds, or by the two open capfte on His right hand and on His left, filled each with written fcrolls, and reprefentative, we cannot doubt, of the Old and New Teftament [PI. XII. J. And, laftly, His own revelation of Himfelf as the true Manna, as the Bread of Life, as one whofe Body offered on the Crofs, and whofe Blood thereon outpoured, are the food of them that hunger, and the refreshment of them that thirft : this, too, is fet forth again and again in the feven bafkets filled with ff-xSTrrgov being laid, and that with a heavy hand, upon the fhoulder8 of Therfites, we have, if I miftake not, an indication of the original ufe from which this " flaff " was derived. In the rude affemblies wherein a warrior chief gathered about him his armed followers for council of battle or, in time of peace for judgment of wrong done, the " right of the flaff" would be frequently exercifed, both for the main tenance of order, and for the punifh- ment of offenders. Official Infignia. xii bread which He hath bleffed and broken ; in loaves, marked with a crofs, which He bears in His own bofom. But that which now more fpecially concerns us is the queftion of the Infignia, with which, in early Chriftian monu ments, either the Apoftles themfelves, or their fucceffors in offices of Chriftian miniftry, were invested. One f fuch monu ment there is, and one only I believe,'in which the Apoftles are reprefented as wearing a peaked cap, fuch as in ancient times was known as a tikpk (fee note 84, p. 52). This re prefentation would ferve to indicate the " royal priefthood " with which the Lord had inverted them. And thus the monu ment, of which I now fpeak, offers an exact parallel to one or two exceptional paffages in ancient authors, in which this fame idea is either alluded* to, or (as by Epiphanius)^ ex- preflly Stated. A fimilar fuggeftion of power to rule, committed to the Twelve, under Chrift, and by delegation from Him, is fet forth by the apoftoHc thrones on which they are fometimes reprefented as feated. [See Frontifpiece, and compare note X, p. xxviii.J With thefe exceptions (the firft of which appears to have been unobferved hitherto by writers on ritual), the infignia of Apoftles, in the early monuments of Chriftian art, are fuch, as mark them out as the deliverers of a Divine meffage, of the " Word of God," to man. This their office is indicated by the " fcroll " f held in their hand, a cc volumen " (note 79, p. 50) in the original fenfe of the word. At times, however, we find in place of this fcroll a " martyr's crown," or chaplet, held in the hand. Thus, in a remarkable monument, of which

pvgxs, xx.} x^xmriouv, xxt hoitrxut i7ri rx orrioyyix rv^s afom- yori\<;. [Cotelerii Eccl. Gr&c. Monu menta Inedita, vol. i. p. 284] ^ Lampridius in Heliogabalo, cap. 26. Dalmaticatus in publico poft ce- nam fcepe vifus eft ; Gurgitem Fabium et Scipionetn fe appellans, quod cum ea vefte efjet cum qua Fabius et Cornelius a parentibus, ad corrigendos mores, ado- lej'centes in publicum effent produBi. lvi The Dalmatic. priety,^ the fact of their being feen in public wearing this particular kind of tunic. Of the latter he writes, that he would often appear in public, after dinner, clad in a Dal matic ; and calling himfelf a fecond Fabius or Scipio, " be- caufe he wore a garment fuch as that in which Fabius and Cornelius, before they attained to manhood, were made by their own parents to appear in public, as a punifhment for fome offence committed." It may feem Strange, at firft thought, to hear of precifely the fame garment being worn, " in public," only fome thirty years later, by a Chriftian bifhop. St. Cyprian of Carthage (f 258), when led out to death, was wearing (if the " Acts " of his martyrdom may herein be trufted), firft a byrrhus,'" then, under that, a Dal matic ; and again, under the Dalmatic, a " linea" or Shirt. That drefs was, of courfe, not that which he would ufe in offices of holy miniftry, but the feemly attire which he would wear on other occafions. And it is probable, for reafons already fully fet out in earlier chapters " of this Introduction, 1^ The impropriety may have con- fifted either in coming out into the ftreets, ficut erat, in the dalmatic, in which he had reclined at table, with out toga or pallium ; or poffibly in his wearing a tunica manicata. This laft would have been thought effeminate in the days of thofe older Fabii and Scipios. And hence the punifhment involved in making two high-fpirited boys appear in a tunic fit only for women. But I can hardly think, with Dr. Hefele, that a dalmatic worn by an emperor under d fuper-veftment (toga, pallium, or lacerna), would have been thought an outrage upon pro priety in the third century of our era. a We hear elfewhere of a " byr- rhus " as the fecular drefs of bifhops, and others of the clergy. St. Auguf- tine (Serm. de Diverfis, ccclvi., torn. v. p. 1579, fq Appendix C, No. 22. a Appendix C, Nos. 3, 5, 15. a, Appendix C, Nos. 7, 12, 13. /3 Appendix C. No. 13. y Appendix C, No. 1 5. I Appendix C, No. 22. The Cafula. lxiii the Pasnula formally inftalled, in the place of the older toga, as the distinctive garment of peaceful dignity, and as fuch to be worn by fenators, to the exclufion of the warlike " terrors " affociated with the chlamys.™ An important queftion now arifes, Was this Pasnula the fuper-veftment adopted by the Weftern Church as the dif- tinctive garb of bifhops and priefts in the higheft offices of Chriftian miniftry ? By the Weftern Church in ApoftoHc times, or in the centuries immediately fucceeding, moft un doubtedly it was not. The proof of this may be feen in the Appendix.' And to what is there ftated I may add here, that I have neither feen alleged by others, nor have I myfelf found, one paffage of any Latin writer from the firft century to the fourteenth, in which mention is made of the Paenula as the proper name of a veftment of Chriftian miniftry. But, on the other hand, the ufage of the phanolion by the Greek Church, and early monuments of ecclefiaftical drefs in the Weft, fuch as thofe in PL XXVIII., XXX., and XXXI., lead to the conclusion, that the fuper-veftment worn in the Sixth century, though called Planeta, was not unlike in form to the Pasnula of which we have been fpeaking. And it is of courfe poffible that, in fome local churches, the name Pasnula may really have been employed rather than Planeta, as a defignation for this veftment. All that can be faid is that no evidence has ever yet been alleged to prove that fuch was the cafe. The Casula. There is no certain evidence of the word cafula ever being employed in fpeaking of a veftment of Chriftian miniftry , before the ninth century of our era. If, therefore, the ar- ' rangement adopted in this treatife were Strictly adhered to, this word would firft come under difcuffion at a later period s See Appendix C, under No. 17. lxiv The Cafula. than the prefent. But it will be convenient to give the earlier hiftory of the word in this place, in order to make it clear how the Cafula ftands related to the Planeta and the Paenula. And, firft, for the origin of the word. There is no doubt that the derivation given by St. Ifidore is the true one. r He regards it (fee p. 74, note 130) as a diminutive of " cafia," " a little houfe," or " hut." And we find, in point of fact, that the word had in his time the meaning of a " hut," or "booth,"130 fide by fide with that of a garment, which is its more common meaning. As regards its primitive fhape we have no certain evi dence to guide us, in refpect of the firft eight centuries, becaufe, as far as we can now judge, the fuper- veftments in the monuments of ecclefiaftical drefs, dating from the fixth and feventh centuries, would have been originally called Planeta, and not Chafubles. But there is a ftrong probability that in form the Cafula of earlier times differed but little," if at all, from the Planeta and the Pasnula. What difference there was confifted chiefly in material, and poffibly in ornament ; the Cafula being in thofe older days a garb chiefly worn by the poor, and, becaufe worn by the poor, therefore alfo by monks. [Appendix C, No. 26, 28, 32, 33.J £ A paffage of Philo Judaeus, De ViBimis (quoted by Alb. Rubenius D. R. V. lib. i. cap. 6) contains a curious anticipation of this application of the term cafula, to a cloak, xlyat oi al rqiyis at (leg. xxi) tSo^x't trvtv- ipxtvoftitxi re xxi trvffX7rriftitxi, tpcgvtrai yiyotxtrit ooti7rogois olxixi, xxi ftxXttrrx rote it o-T^xriixis , oy; i%a or'oXias it V7rxi'6ga dixrgifiiit £tayxol£ovo-iv xi y^iiai rx ttoXXx. He is evidently de ferring the tpaitoMc, which in his time was in ufe in the Eaft as well as in Greece and Italy. And by fpeaking of it as " a portable houfe " for tra>- vellers, he makes it very probable that he was acquainted with the term cafula, as employed in the lingua vol- garis for the fame garment, by the Latin-fpeaking peoples. » Among other points of refem blance the older Cafula was, like the Psenula.a veftis cucullata, provided with a cowl or hood for the protection of the head. See the quotation from St. Ifidore, p. 74. Cafula eft veftis cu cullata, y The ly^e/gtov, mentioned by St. Germanus, as carried by the deacon, fufpended from his Girdle, may have been of local ufe only, as was, at one time, the Mappula at Rome. But the ufe of the lyyii^toi died out (or at leaft the mention of it as thus carried by the deacon) ; but that of the Map pula fpread by degrees throughout the Weftern Churches. From the Roma Subterranea of Aringhi lxxvii CHAPTER VIII. The third Period, from the year 800 a.d. to the present time. We attain now to well-trodden ground, and have for the firft time ample materials for our guidance, in contemporary monuments, both of literature and of art, fuch as thofe published in the later pages of this volume. Thefe have been fo arranged in chronological order as to tell, in great meafure, their own tale. A few words only are needed by way of preliminary remark. One who takes a review of the literature of the eighth and the ninth centuries can fcarcely fail to remark, how rapid, in the later period of the two, was the fucceffion of writers upon fubjects mainly relating to ritual. It is not difficult, on reflection, to account for this being fo. The reftoration of peace to Europe, confequent upon the victories of Charle magne, gave men leifure for a devotion to ftudy, which had been all but impoflible amid the wars and rumours of wars, by which for nearly four hundred years the minds of men had been diftracted. The example, too, and the liberal patronage of that monarch, favoured the interests of letters ; and new fchools of learning were founded both in France and Germany, under the aufpices of our countryman Alcuin, or of fuch worthy inheritors of his learning as Rabanus Maurus155 and Walafrid Strabo 20*. The circumftances of the time account for the direction then given to literary activity. It was not unnatural that in the Carlovingian age the minds of earneft men, fhocked by the contemplation of the awful corruption, both in Church lxxviii The Third Period. and State, which everywhere met their gaze, fhould turn back with fond and reverential affection to the earlier and purer ages of the Church ; and in the writings of thofe whom they, like ourfelves, fpoke of as " the Fathers," feek for guidance in building up anew the ruined fabric of the Church. To caufes fuch as thefe may probably be traced the fudden outburft, early in the ninth century, of a new fpirit of inquiry into all that concerned the difcipline and the ritual of the Church. And the queftion of veftments was one which natu rally, at that time, aflumed a fpecial prominence. Churchmen, who had travelled widely, as then fome did, in Eaft as well as Weft, could hardly fail to notice the remarkable fact, that at Conftantinople as at Rome, at Canterbury as at Aries, Vienna or Lyons, one general type of miniftering drefs was maintained, varying only in fome minor details ; and that this drefs everywhere prefented a moft marked contraft* to what was in their time the prevailing drefs of the laity. And as all knowledge^ of claffical antiquity had for three centuries or more been well-nigh extinct in the Church, it was not lefs ^ See this illuftrated in pictures dating from the ninth or tenth century, fuch as thofe in PL XXXVII. and XLIII. ¦$> At the clofe of the fixth century St. Gregory writes to a bifhop in Gaul, faying that he cannot fend him the Pallium till he gives up fludying Grammar and teaching it to others (Ep. xi. 54). He himfelf, as he tells us, knew nothing of Greek; and at Con ftantinople in his time there was no one who knew enough of Latin to tranflate one of his letters intelligibly (Ep. vii. xxx). With a few rare ex ceptions this ignorance of Greek conti nued in the Weft, till the fall of Con ftantinople, in the fifteenth century, fent learned Greeks for a refuge into Italy, and fo contributed powerfully to the reftoration of learning, and the reformation of Weftern Chriftendom. When a Roman Cardinal fpoke in Greek (or in what paffed for Greek) at the Council of Florence, a.d. 1430, it was held to be (fo Raynaldus gravely tells us) clear proof of miraculous agency. I ftate thefe facts not for the purpofe of calling a reproach upon the Church of paft ages ; but becaufe this fact of prevailing ignorance of the ancient languages ferves to explain many of the phenomena (among them fome that are very painful) of the hiftory of the Church in medi aeval times. The Third Period. lxxxix natural that they fhould have fought a folution of the pheno menon thus prefented to them, in a theory of Levitical origin, which, from that time forward, was generally accepted. It was not till the revival of claffical learning, many centuries later, that men were led to form a truer eftimate of this and of other kindred queftions. The fucceffive documents, dating from the ninth and the two following centuries, contained in the later part of this volume, fhow very plainly the progreffive development of this theory. Thus Rabanus Maurus, perhaps the earlieft of thefe writers, when fpeaking of the older Levit ical veftments, and of their fpiritual meaning, does but follow, as he fays, in the Steps of the older writers. But in what he fays of the habitus facerdotalis of his own day, he makes a kind of apology for fpeaking fiecundum modulum ingenioli fui (fee note l69), as one who felt that he had entered upon new and fomewhat doubtful ground. And we have only to compare the drefs of a bifhop of the ninth century (as in PI. XXXVII.) with that of the Jewifh high-prieft (PI. IX.), in order to fee what difficulties had to be got over in identifying the one with the other. Some accordingly (as Walafrid Strabo) contented themfelves with faying (p. 108) that in number the Chriftian veftments correfponded to thofe of the law ; and with fuch vague refemblances as that of the " plate of gold " being worn only by the High-prieft, as the pallium was worn only by chief paftors. But others, while recognifing points of ftrong contraft" between the two types of drefs, too obvious to be overlooked, fought, by the moft far-fetched comparifons" to find features of likenefs between them. And where this was not poffible, additions'3 were made from time to time to the a Such as the abfence of tiara or lamina aurea (p. 1 1 2 and Appendix E, No. 12). a As of the Amice to the Ephod (fee p. 1 1 1,224) ; of the Jewifh Rational [k jewel of twelve precious ftones worn on the breaft] to the Pallium of an Archbifhop (Note ei?). fi As of an actual jewel to reprefent the Rational (Note *36, p. 124, and more certainly at p. 138, Note s83), and of a mitre with its circulus aureus, lxxx The Third Period. " Sacra Veftes " of the Church, in order to create a fimilarity where none had existed hitherto. We find, accordingly, both in the literature and in the monuments of art, dating from the period now under con- fideration, diftinct evidence of the rapid development of the miniftering drefs of the Weftern Church, from the beginning of the ninth to the end of the twelfth century. Rabanus Maurus (p. 88), and Amalarius (p. 94), early in the ninth century, and the reputed Alcuin, probably in the tenth (p. no, note 218), all fpeak of eight* veftments as worn by biShops, befide the Pallium proper to archbifhops. St. Ivo (p. 128), writing at the clofe of the eleventh century, adds but one to the older enumeration, he being the firft to fpeak of the " caliga byffina," " leggings," or Stockings, made of linen, as among the facred veftments. But within a period of about fifty years, at the moft, from the time of St. Ivo's writing, we find in Honorius of Autun (note 296 a, p. 142), the number of the facred veftments exactly doubled. He reckons feven veftments as proper to priefts ; feven more (fourteen in all) as belonging to bifhops ; while two others, the Pallium and the Crozier, are appropriated to archbifhops. Innocent III., by the further mention (p. 153) of a veftment (the " orale" 3U), and an ornament (the pectoral crofs315), which he regarded as belonging exclufively to the Roman Pontiff, added yet more to the whole enumeration. And by him, accordingly, fix veftments are affigned to prefbyters, fifteen in all to bifhops, one, the Pallium, fpecially to arch bifhops ; making, with the two which he regarded as proper to the Bifhop of Rome, no lefs than eighteen in all. With this rapid development of the veftments in the to reprefent the Tiara of the High- prieft, Appendix G. y Walafrid Strabo (p. 106) men tions but feven, omitting, as he does, all mention of the Amice. The Third Period. Ixxxi Roman Church, may be contrafted the fixity which, in this as in other matters, is characteriftic of "the unchanging Eaft." s Patriarch Simeon, writing in the fifteenth century, knows of but five veftments proper to a prieft, and of two more, making feven in all, as belonging to a biShop.357 And though he mentions the Peftoral Crofs,3*2 and the Staff,345 as infignia of a biShop, he claffes them with the Mandyas, or Mantle, as part of the non-liturgical coftume, as in point of fact they are ftill regarded. But to return to our more immediate fubject, — the hiftory of the veftments in the Weft, — it will be found that the multiplication of the " facred veftments," above fpoken of, was effected, partly by actual additions to the lefs elaborate drefs of earlier centuries, partly by the promotion, fo to fpeak, to facred rank, of articles of drefs, or of ornament, which had long been in ufe, but without being confecrated to fymbolical Significance, or to any fpecially facerdotal ufage. As the moft convenient way of bringing before my readers the general refults of the documents printed in full in the later pages of this volume, I have drawn out in an Appendix (fee Appendix F), an enumeration of the facerdotal veftments, at the time of their fulleft development in the Roman Church ; with fuch brief notices to each as will indicate their origin, and the fucceffive modifications which they underwent. For the prefent it will be fufficient to point out fome of the more general conclusions which refult from the whole inquiry. $ Yet there are not wanting indi cations that in the Eaft alfo, in parti cular inftances at leaft, and in the later mediaeval times, the idea of directly imitating Levitical veftments was en tertained. See, for example, the curious monument reproduced in PI. LVII., and the Defcription at p. 245. / Ixxxn The Third Period. And, firft, it will be feen, that of all the various types of miniftering drefs, now retained in different branches of the Church, there is one, and one only, which approaches clofely both in form and distinctive ornament to that of primitive Chriftendom, that drefs being the Surplice (Appendix G, 5), with Scarf or Stole (fee note on PL LXIII), now worn in the Englifh Church.5 The reader has only to refer to PL XV. and XVII., in which monuments of that ancient drefs have been preferved, in order to fee that this is the cafe.£ It appears further, that the original elements out of which the prefent miniftering drefs was developed, are common to the Greek, the Roman, and the Anglican Churches. But in the miniftering drefs of the Roman Church that primitive drefs has been overlaid by fucceffive additions, till the older type can fcarcely be recognifed under the changed forms in which it now appears. See PL LXI. We, ourfelves, at the Reforma tion, had no fooner thrown afide thofe mediasval additions, merely Roman in their character, than we placed ourfelves at one again with the Primitive Church, in this, as in other matters of far higher importance, in which a fimilar courfe was purfued. Of the additions which at various times have been made to the really primitive drefs, fome few, as the Orarium and Planeta, date from the fourth century. And thefe are com mon to both Eaft and Weft. But by far the greater number date from the ninth, to the middle of the twelfth, century ; 1 See particularly the central figure of the right-hand group (fpeBator's right) in PI. XV. The drefs of an Englifh clergyman of the prefent day is there exactly delineated. £ The only difference is that the black ftripes reprefented on thofe pri mitive veftments were attached to the tunic inftead of being feparate, as was the later Orarium, and the modern " Stole." The Third Period. Ixxxiii a period of darknefs, both intellectual " and moral t (efpecially fo at Rome itfelf), fuch as the Chriftian world has never known either before or Since. It is not within the fcope of the prefent work to enter upon matter of theological controverfy. And I therefore only ftate here, as matter of hiftory, that this development of the facerdotal drefs was exactly coincident in time with the development of innovations in euchariftic doctrine, which were distinctly mentioned for the firft' time early in the ninth century, and which culminated in the decree of the Eleventh Lateran Council,21'7 concerning tranfubftantiation, anno 121 5. It was but natural that this fhould be. The formation of » Baronius (Cardinal) ad ann. 900. "Incipit annus Redemptoris nongente- Simus .... quo et novum in- choatur Saeculum, quod fui afperitate ac boni fterilitate, ferreum, malique exundantis deformitate plumbeum, at- que inopia fcriptorum appellari con- fuevit obfcurum." \_Ann. Ecc. torn. x. p. 629]. 6 Id. ad ann. 912, No. 14, p. 663. " Qua; tunc facies fanctae Ecclefia; Ro- manae, quam fcediffima, cum Romas dominarentur potentiffima; aeque ac fordidiflima; meretrices, quarum arbi- tfio mutarentur Sedes, darentur Epi- fcopi, et quod auditu horrendum et infandum eft intruderentur in Sedem Petri earum Amafii Pfeudopontifices, qui non fint nifi ad confignanda tan- tum tempora in catalogo Romanorum Pontificum fcripti. Quis enim a fcortis hujufmodi intrufos fine lege, legitimos dicere poffet Romanos fuiffe Pontifices ? " For a contemporary pic ture of what Rome then was — a picture which more than juftifies fuch language as the above — fee the fixth book of the Hiftoria Luitprandi Epifcopi. Genebrardus, Archbifhop of Aix (Chronographia, lib. iv. p. 553), fpeaks of this period of awful corrup tion in the Papal See itfelf as lafting for 1 50 years, and through a fucceffion of fifty pontiffs. 1 In the treatife of Pafchafius Ru- bertus, of whom Cardinal Bellarmine (Opp. torn. vii. p. 121) writes, "Hie auBor primus fuit qui ferio ac copiofe differuit de veritate Corporis ac San guinis Domini in Euchariftia." By this, of courfe, he means that he is the earlieft writer who diftinctly main tains the Roman doBrine on this fubject. So underftood, his affertion is perfectly exact. The doctrine of Pafchafius was thought fo ftrange, that Charles the Bald called upon Ratramnus (at. Ber- tramnus) of Cor bey to anfwer it, which he did in a treatife which is of fpecial, intereft to ourfelves, as having formed the mind of Ridley and Cranmer upon this particular queftion. For further particulars of intereft concerning it, fee Knox's Remains, vol. ii. p. 157, and Chriftian Remembrancer, July, 1867. lxxxiv The Third Period. what was deemed a diftinctly facerdotal drefs, modelled in detail upon the veftments of Levitical priefthood, both pro moted, and in its turn was promoted by, fuch developments of doctrine as thofe to which I refer. With this much of Preface, I may afk my readers to proceed to the ftudy of the many monuments, both of ; pri mitive and of mediaeval times, which are fet out in the later pages of this volume. Ancient Glafs from the Roman Catacombs. See defcription at p. 247. PASSAGES FROM ANCIENT AUTHORS. i. NAMES OF THE SACERDOTAL VESTMENTS AS ENUMERATED IN HOLY SCRIPTURE. The various paSTages1 in Holy Scripture in which the veftments of the Levitical priefthood are defcribed or referred to, need not be quoted at length, as they are eafily acceffible to all. But it will be convenient for purpofes of reference to fpecify the various names by which thofe veftments were known in the ApoftoHc age, and in thofe which followed, whether in Greek, through the LXX., or in Latin, through the early Italic Verfions, and that of S. Jerome. I. The Linen Drawers. 2. The White Tunic (of linen). 3. The Girdle. 4. The Prieft's Cap. 5. The Tunic of Blue worn under the Ephod. 6. The Ephod, with the bands thereof. 7. The Breaftplate, or Jewel of the Ephod . g. The Tiara, or High- Prieft's Mitre, with the Plate of Gold. LXX. tftpttrxtXii Xwu. Xiret/v ¦TflSj^Hjj or %ira/v fiutrcrr/o;. xfiagts, or f/Arga. %itivv " xoffvpfiaros , or X^rea^U. (The Girdle of the Ephod is not mentionedbyL-XX.) koj0, but by us of thefe days it is called 'Epiav, a name which we learnt from the Babylonians, by whom it is ftill employed. The tunic above fpoken of has no loofe folds in any part of it ; but the opening for the neck is left of full fize, and is fattened up, upon the cheft and back, juft above either collar-bone, by Strings attached to the border. Maetruftacleivrig is the name by which it is known. 4. The Priefi's Cap. On the head he wears a cap without any peak,7 extending, not over the whole head, but over a little more than half of it. It is called i&aemefttpifc. Its construction is fuch as to prefent the appearance of a turban,8 being a band of linen weft, and of confiderable thicknefs, folded upon itfelf feveral times, and fo Stitched together. At top of this band there is a covering of fine linen (aivSiit) which overlaps it and reaches to the forehead, and is fo arranged as to hide the Stitching of the thick band below, which would have been unfeemly if left expofed, and to lie flat upon the Skull. It is made to fit with great exactnefs, fo as not to fall off while the prieft is engaged in facrifice. Thus much as to the drefs of the priefts generally, as diftinct from that of the high-prieft. "f oXiyov tJjj fLOLff%uXvi$ bviftoLvw rhv Z,givviv vn^ia.yotpp'a'iH 6 aotpog ' Afigduft oVs svriv^ou.evog r\n yr\t xal tsnobh iiiriv zavrbv, 'iihit evdvztsdai rbt irohi]pri %iruva, xal to iroixiXov 0 xexXyxiv lw cdtTf TsoieTr/Siov, ruv xar obpatot s, id eft, talaris, duplici findone, quam et ipfam Jofephus byffinam vocat, appellaturque chotonath (nana) id eft, %/rwi/, quod Hebraeo fermone in lineam vertitur. Haec adbasret corpori, et tam arrfta eft et Stridtis manicis, ut nulla omnino in veft e fit ruga : et ufque ad crura 22 defcendat. Volo pro legends facilitate abuti fermone vulgato. Solent militantes habere lineas, quas camifias23 vocant, fie aptas membris et aftri£tas corporibus, ut ex- pediti fint vel ad curfum, vel ad praelia, dirigendo jaculo,, tenendo clypeo, enfe vibrando, et quoquumque neceffitas traxerit. Ergo et facerdotes parati in minifterium Dei, utuntur hac tunica, ut habentes pulchritudinem veftimentorum, nudorum celeritate difcurrant. [Note 6, p. 2.J Tertium genus eft veftimenti, quod illi appellant ABANET(tOJ3x), nos cingulum, vel baltheum, vel zonam poffumus dicere. Babylonii novo vocabulo hemian (j'on) vocant. Diverfa vocabula ponimus, ne quis er- ret in nomine. Hoc cingulum in fimilitudinem pellis colubri, qua exuit fenectutem, fie in rotundum textum eft, ut marfupium longius putes. Textum eft autem fubtemine cocci, purpuras, hiacynthi, et Slamine bylfino, ob decorem et fortitudinem : atque ita polymita arte dis- tinitum, ut diverfos flores ac gemmas artificis manu non textas, fed additas arbitreris. Lineam tunicam, de qua fupra diximus, inter um- bilicum et peclus hoc ftringunt baltheo, qui quattuor digitorum habens latitudinem, et ex una parte ad crura dependens, cum ad facrificia curfu et expeditione opus eft, in laevum humerum retorquetur. Quartum genus eft veftimenti, rotundum pileolum, quale pirStum 22 S. Jerome here diftinctly ftates (what is contrary to general impreflion) that the %irav iro&Yi^ys of the Jewiih priefts extended only ad crura, i.e. about half-way between the knee and the ankle. He is probably right. Though wM^ns means literally (like talaris') reaching to the feet ,• it was probably a conventional term for any of the longer tunics worn on occafions of ftate, whether it actually reached to the feet or no. And it is diffi cult to underftand how a clofe fitting tunic that really reached to the feet, and was not open at the fides, could have allowed of the active (even violent) exertions that would fometimes be required of the Levitical priefts. 23 Camijia. S. Ifidore (Orig. xix. 22, 29) derives the word a camis,uquod in his dormimus in camis, id eft in Jlratis noftris." With him it is a night-fliirt. In S. Jerome's time it was evidently a term of the lingua •volgaris, for which he offers a fort of apology. From it are defcended It. Camicia (and Camice " an alb," to which camifa is compared above) j Fr. and Eng. Chemife. The Sacerdotal Veftments. 13 overthrown, and he was himfelf of the prieftly order, and the eye in fuch matters as this is more to be trufted than the ear) that thefe feminalia were woven of byffus, doubled upon itfelf for greater Strength, and fewn together with a needle when properly cut out; it being impoflible to make a garment of this kind in the ordinary way upon a loom. Next comes a linen tunic, of the kind called wo&ri^g, that is, reaching to the feet, made double of the fine linen called findon, or, according to Jofephus, of byffus, like the laft. The name of this is chotonath (i.e. %iT&t), a word equivalent in Hebrew to the Latin linea. This is clofely fitted to the body, and is fo fcanty, and with Sleeves fo narrow, that there is no fold in this garment. It reaches a little below the knee.22 For better underftanding of what I fay I may employ a fomewhat common word of our own. Our foldiers, when on fervice, wear linen garments, which they call "Shirts,"23 fitting fo clofely, and fo faftened about the body, as to leave them free for action, whether in running or in fighting, hurling the javelin, holding the Shield, wielding the fword, or what ever elfe, as need may require. And fo the priefts, ftanding pre pared for the fervice of God, wear a tunic fuch as this, fo that while they have their robes of beauty, they may haften to and fro like men that Stand Stripped for fpeed. The third of the prieftly veftments is what the Jews call abanet, a word which may be rendered girdle, belt, or zone. In Chaldaic it has a different name, hemian. I mention thefe different names to prevent miflake. This belt is made like the Skin of a ferpent, where with it puts off the decay of old age. And it is woven round fo as to refemble a long purfe. The warp thereof is of fcarlet, purple, and blue ; the web of fine flax for beauty and Strength. The ornaments thereon are fo wrought by the Skill of the embroiderer, that the various flowers and gems might well be deemed to have been fet there in reality, rather than woven by the hand of the artificer. The linen tunic, already fpoken of, is girt into the waift by this belt, which is four fingers broad, and with one part of it pendent below the knee, but is thrown back on to the left fhoulder when the more active duties of actual facrifice fo re quire. The fourth of the veftments is a fmall round cap, fuch as we fee on the head of Ulyffes, much as though a fphere were to be divided. 14 St. Jerome on in Ulyffe confpicimus, quafi fphaera media fit divifa, et pars una pona-- tur in capite : hoc Graeci et noftri Tidpav, nonnulli galerum vocant, Hebraei misnepheth (nSJSo) : non habet acumen in fummo, nee totum ufque ad comam caput tegit : fed tertiam partem a fronte inopertam relinquit : atque ita in occipitio vitta conftrictum eft, ut non facile labatur ex capite. Eft autem byffinum, et fie fabre opertum linteolo, ut nulla aciis veftigia forinfecus appareant. His quattuor veftimentis, id eft, feminalibus, tunica linea, cingulo quod purpura, cocco, byffo, hiacynthoque contexitur, et pileo, de quo nunc diximus, tam facerdotes quam Pontifices utuntur. Reliqua quattuor proprie Pontificum funt, quorum primum eft mail (S'Pd), id eft, tunica talaris, tota hiacynthina, ex lateribus ejufdem coloris affutas habens manicas, et in fuperiori parte qua collo induitur aperta, quod vulgo capitium2* vocant, oris firmiffimis ex fe textis, ne facile rumpan- tur. In extrema parte, id eft, ad pedes, feptuaginta duo funt tintin- nabula, et totidem mala punica, iifdem contexta coloribus, ut fupra cingulum. Inter duo tintinnabula unum malum eft: inter duo mala iinum tintinnabulum, ut alterutrum fibi media fint : cauffaque reddi- tur. Idcirco tintinnabula vefti appofita funt, ut quum ingreditur Pontifex in Sancta Sanctorum, totus vocalis incedat, ftatim moriturus fi hoc non fecerit. Sextum eft veftimentum quod Hebraica lingua dicitur ephod (iss_). Septuaginta liraiftihu, id eft, fuperhumerale appellant. Aquila ivhdu/ta, nos ephod fuo ponimus nomine. Et ubiquumque in Exodo, five in Levitico fuperhumerale legitur, fciamus apud Hebraeos ephod ap- pellari. Hoc autem effe Pontificis veftimentum, et in quadam Epi- ftola fcripfiffe me memini : et omnis Scriptura teftatur facrum quiddam effe, et folis conveniens Pontificibus. Nee ftatim illud occurrat, quod Samuel qui Levita fuit, fcribitur in regnorum primo libro, habuiffe aetatis adhuc parvulae ephod bad, id eft, fuperhumerale lineum : quum David quoque ante arcam Domini idem portaffe referatur. Aliud eft enim ex quattuor fupradictis coloribus, id eft, hiacyntho, byffo, cocco, purpura, et ex auro habere contextum : aliud in fimilitudinem facer- dotum fimplex et lineum. Auri laminae, id eft, bracteae, mira tenui- tate tenduntur, ex quibus ferSta fila torquentur, cum fubtegmine trium colorum, hiacyntho, cocci, purpuras, et cum ftamine byffino : et efficitur 24 Capitium, here the opening of the tunic, i (apud Ducange), " Capitium, fummi its " head-piece " fo to fay. Compare Papias I capitis foramen in vefte." itas tunicae, The Sacerdotal Vefiments. 15 through the centre, and one-half thereof to be put upon the head. This is what in Greek and in Latin is called a tiara, but fometimes alfo galerus ; in Hebrew, misnepheth. It has no peak at top, nor does it cover the whole head as far as the hair extends, but leaves about a third of the front part of the head uncovered. It is attached by a band (vitta) on to the back of the head, fo as not to be liable to fall off. It is made of byffus, and is fo Skilfully finished with an outer linen cover that no marks of the needle are to be feen with out. Thefe four veftments, viz. the drawers, the linen tunic, the girdle woven with purple, fcarlet, fine linen, and blue, and the cap juft defcribed, are in ufe by priefts and high-priefts alike. The remain ing four belong exclufively to the high-priefts. And thefe of the firft is the mail, a full-length tunic, entirely of blue, with Sleeves on either fide of the fame colour; and made open at top, where the opening . is made for the head,24 a Strong edging being attached to the felvage to prevent its tearing. On its lower edge, at the feet, there are feventy-two bells, and as many pomegranates, made in the fame colours as the girdle above defcribed. The bells and the pome granates alternate one with the other. And a reafon is affigned for the addition of thefe bells, namely, that when the high-prieft enters into the Holy of Holies, there may be a found heard all about him as he goes, feeing that he would incur inftant death were this not done. The fixth of the veftments is called in Hebrew ephod, by the LXX, srojfiig, i.e. fuperhumerale. In the verfion of Aquila it is s^hSv/ta [or " fuperveftment "], with our own writers the original word, ephod, is often retained. And wherever in Exodus or in Le viticus the word fuperhumerale is read, this is to be underftood as reprefenting the Hebrew ephod. That this veftment belongs ex clufively to the high-prieft, I remember to have faid in one of my letters, and all Scripture proves the fame, that this veftment is of a facred nature and fuited for the high-priefts alone. Let it not be objected that, in the firft Book of Kings, we read of Samuel, who was a Levite, having, when yet quite a child, a " linen ephod," ephod bad, for David alfo is faid to have worn a fimilar drefs before the ark. But it is one thing to have an ephod woven in the colours already defcribed (blue, fine linen, fcarlet, purple and gold) ; another thing to have a fimple linen ephod refembling (in Shape) that i6 St. Jerome on palliolum mirae pulchritudinis, prasftringens fulgore oculos in modum Caracallarum,25 fed abfque cucullis. Contra pectus nihil contextum eft, et locus futuro Rationali derelictus. In utroque humero habet fingulos lapides claufos et aftrictos auro, qui Hebraice dicuntur soom (DiTtf) : ab Aquila et Symmacho et Theodotione onychini : a Septua- ginta fmaragdi transferuntur: Jofephus, fardonychas vocat, cum Hebraso Aquilaque confentiens : ut vel colorem lapidum, vel patriam de- monftraret. Et in fingulis lapidibus fena Patriarcharum nomina funt, quibus Ifraeliticus populus dividitur. In dextro humero majores filii Jacob, in lasvo minores fcripti funt: ut Pontifex ingrediens Sancta Sanctorum, nomina populi pro quo rogaturus eft Dominum, portet in humeris. Septimum veftimentum eft menfura parvulum, fed cunctis fupra- dictis facratius. Intende quaefo animum, ut quae dicuntur, intelligas. He braice vocatur hosen (]cn), Grasce autem Xoyiov, nos Rationale poffumus appellare, ut ex ipfo ftatim nomine fcias mylticum effe quod dicitur. Pannus eft brevis ex auro et quattuor textus coloribus, hoc eft, iifdem quibus et Superhumerale, habens magnitudinem palmi per quadrum, et duplex, ne facile rumpatur. Intexti funt enim ei duodecim lapides miras magnitudinis atque precii per quattuor ordines : ita ut in fingulis verficulis terni lapides collocentur. In primo ordine fardius, topazius, fmaragdus ponitur. Symmachus diffentit in fmaragdo, ceraunium pro eo transferens. In fecundo carbunculus, fapphirus, jafpis. In tertio lyncurius, achates, amethyftus. In quarto chryfolithus, onychinus, berillus. Satifque miror cur hiacynthus praetiofiffimus lapis in horum numero non ponatur : nifi forte ipfe eft alio nomine lyncurius. Scru- tans eos qui de lapidum atque gemmarum fcripfere naturis, lyn- curium invenire non potui.26 In fingulis lapidibus fecundum aetates duodecim tribuum fculpta funt nomina. Hos lapides in diademate 25 The caracalla, originally a Gaulifh drefs, was introduced among the Romans by M. Aurelius Antoninus [Emperor a.d. 210 to 217], furnamed "Caracalla" from his ha bitual wearing of it. It was furniihed with a hood (cuculla), and this is the reafon why S. Jerome adds here "fed abfque cucullis." An Emperor having fet the fafhion, it fpeedily paffed into general ufe. And we find it men tioned from time to time either as a fplendid drefs (fuch as the context here ihows to be meant) or as worn in ordinary life, by per fons high and low, the name being retained in reference to its fhape, though in material and in colour it might vary infinitely. In the ftory of the martyrdom of St. Alban given by Bede [Hift. Eccl. lib. i. cap. 6], we find it worn by a clergyman (clericus) in Britain, and the context there implies that at that time it was a fomewhat unufual drefs. This was during the perfecution of Diocletian at the clofe of the third century. 26 See Theophraftus criji rwt XlSuit, 28, 31, and Plin. Hift. Nat. lib. xxxvii. t. 4. The Sacerdotal Veftments. 1 7 of the priefts. The gold-leaf ufed in making this robe is drawn out to a marvellous thinnefs, and then twilled into feparate threads. The woof is of three colours, — blue, fcarlet, and purple, and the web of byffus ; and fo a veftment is formed of wondrous beauty, dazzling the eyes as does our own caracalla,25 but not furniShed with a hood. Upon the breaft there is an open fpace left, afford ing room for the " Rational," which is there to be. On either fhoulder there is a Single ftone, enclofed and fet in gold. Thefe ftones are in Hebrew called soom, explained as meaning onyx \jy Aquila, Symmachus, and Theodotion, but by the LXX as emeralds. Jofephus, following the Hebrew and Aquila, calls them fardonyx, to indicate either the colour of the ftones, or, it may be, the place where they are found. On each of thefe ftones are the names of fix of the twelve patriarchs, who give their names to the twelve Tribes of Ifrael. On the right Shoulder are infcribed the elder fons of Jacob, the younger on the left ; in order that the high-prieft, as he enters the Holy of Holies, may bear upon his Shoulders the names of the people for the which he is about to entreat the Lord. The feventh veftment is fmall in fize, but more holy than all thofe above mentioned. Give me your efpecial attention now, for the better underftanding of what I fay. It is called in Hebrew hosen, in Greek Xbyiov. We ourfelves may call it the " Rational," that the very name may at once point to a myftical meaning. It is a fmall piece of cloth, woven in gold and four colours, the fame as the ephod. It is fquare, and of a palm's breadth each way, and made double for greater ftrength. Into it were faftened twelve precious ftones of great fize, and very coftly, in four rows, three Stones to each line. On the top line were a fardine ftone, a topaz, and an emerald. Symmachus differs as regards the " emerald," which he renders " ceraunius." On the fecond line, a carbuncle, fapphire, and jafper. On the third, lyncurius, agate, and amethyft. On the fourth, a chryfolite, an onyx, and a beryl. I greatly wonder that fo precious a Stone as the jacynth has here no place. But perhaps the lyncurius is but another name for it. I have examined treatifes on precious ftones and gems, but have found no mention26 of the lyncurius. On thefe feveral ftones are engraved the names of the tribes according to the ages of the patriarchs. We read (Ezek. xxviii.) of thefe ftones on the diadem of the Prince of Tyre, and in the Revelation of John (Rev. xxi.), where they form the walls of D 1 8 St. Jerome on principis Tyri, et in Apocalypfi Joannis legimus, de quibus ex ftruitur cceleftis Jerufalem: et fub horum nominibus et Specie, vir- tutum vel ordo, vel diverfitas indicatur. Per quattuor Rationalis angulos, quattuor annuli funt aurei, habentes contra fe in Super- humerali alios quattuor : ut quum appofitum fuerit Xoyiot in loco, quem in Ephod diximus derelictum, anulus veniat contra anulum, et mutuo fibi vittis copulentur hiacynthinis. Porro ne magnitudo et pondus lapidum contexta Stamina rumperet, auro ligati funt atque conclufi : nee fuffecit hoc ad firmitatem, nifi et catenae ex auro fierent, quae ob pulchritudinem fiftulis aureis tegerentur,27 haberentque et in Rationali fupra duos majores anulos, qui uncinis Superhumeralis aureis necterentur, et deorfum alios duos : nam poll tergum in Superhumerali contra pectus et Stomachum, ex utroque latere erant anuli aurei, qui catenis cum Rationalis inferioribus anulis junge- bantur : atque ita fiebat, ut altringeretur et Rationale Superhumerali, et Superhumerale Rationali, ut una textura contra videntibus puta- retur. Octava eft lumina aurea, id eft, sis zaab (3HT px), in qua fcrip- tum eft nomen Dei Hebraicis quattuor litteris jod, he, -vav, he (nirr), quod apud illos ineffabile nuncupatur. Haec Super pileolum lineum commune omnium Sacerdotum, in Pontifice plus additur, ut in fronte vitta hiacynthina conftringatur, totamque Pontificis pul chritudinem Dei vocabulum coronet et protegat Didicimus quae vel communia cum Sacerdotibus, vel quae fpecialia Pontificis veftimenta fint : et fi tanta difficultas fuit in vafis fictilibus,28 quanta majeftas erit in thefauro, qui intrinfecus latet ! Dicamus igitur prius quod ab Hebrasis accepimus : et juxta morem noilruro, fpiritua- lis poftea intelligentiae vela pandamus 27 In Jofephus trv^iyytg. But his defcrip tion here differs fomewhat from that of S. Jerome. See above, p. 5. 28 In i/afs ficTtlibus. He alludes, of courfe, to 2 Cor. iv. 7, where the Vulgate is, " Ha- bemus autem thtfaurum iftum in vafis fBilibui ut fublimitas fit -virtutis Dei et non ex nobis." The Sacerdotal Veftments. I g the heavenly Jerufalem; and under their names and fpecies are fug-' geftfed the order and diverfe nature of the feveral virtues. Through the four corners of the Rational are inferted four golden rings, having four others on the ephod juft oppofite to them ; fo that when the X6y,ov is fitted to the place which I have defcribed as left open in the ephod, ring may be over againft ring, and be faftened together with bands of blue. Moreover, the ftones were faftened together with a fetting of gold, for fear that from their fize and weight the web to which they are attached Should give way. Nor would this have been fufficient fecurity, had not chains of gold been made (covered, for greater beauty, with fmall cylinders 27 of gold), having two larger rings on the upper part of the Rational (to be attached to the golden hooks of the ephod), and two others on the lower part. For, on the back of the ephod, at a height to correfpond with the breaft and lower part of the throat, there were golden rings on either fide, joined by chains to the lower rings of the Rational ; and fo it was that the Rational was clofely faftened ta the ephod, the ephod to the Rational, in fuch manner as to appear to the fpectator as if they were all of one piece. Eighth in order was the plate of gold, sis zaab, on which was infcribed the name of God in the four Hebrew letters Yod, He, Vav, He, "The unutterable Name," as they declare it. This is added in the cafe of the high-prieft over and above the linen cap common to all the priefts. It is attached to his forehead with a fastening band of blue. And fo the Divine Name is as a crown and protection to the whole of that " fair beauty " with which the high-prieft is clad. We have now learnt what robes the high-prieft has in common with the priefts, and what fpecially appropriated to himfelf. And if we had fo much of difficulty in fpeaking of "earthen veffels"28 what majefty Shall there be in the treafure that lies concealed within ! Firft, then, let me fay what I have learnt on this matter from He brew authors, and after that, as our wont is, we may fpread open the fails of fpiritual interpretation. [Here follows, at fome length, the myftical meaning attributed by the Jews to all the details already given. The four colours re prefent the four elements — earth, air, fire and water; the pome granates and bells mean the thunder and lightning, or elfe the harmony of all the elements. The ephod, and its two precious 20 St. Jerome on Tetigimus expofitionem Hebraicam, et infinitam fenfuum fylvam alteri tempori refervantes, quaedam futuras domus Stravimus funda- menta.29 .... Legimus in Levitico, juxta praeceptum Dei, Moyfen Iaviffe Aaron et filios ejus : jam tunc purgationem mundi, et rerum omnium, fanctitatem Baptifmi, facramenta fignabant. Non accipiunt veftes, nifi lotis prius fordibus, nee ornantur ad facra, nifi in Chrifto novi homines renafcantur. Vinum enim novum in novis utribus mittitur. Ouod autem Moyfes lavat, legis indicium eft. Habent Moyfen et Prophetas, ipfos audiant. Et ab Adam ufque ad Moyfen omnes peccaverunt. Praeceptis Dei lavandi fumus, et quum parati ad indumentum Chrifti tunicas pelliceas depofuerimus,30 tunc induemur vefte linea, nihil in fefe mortis habente, fed tota Candida : 31 ut de baptifmo confurgentes, cingamus lumbos in veritate, et tota prifti- norum peccatorum turpitudo celetur. Unde et David : Beati quorum remijfa funt iniquitates, et quorum tecla funt peccata. Poll feminalia et lineam tunicam induimur hiacynthino veftimento,32 et incipimus de terrenis ad alta confeendere. Haec ipfa hiacynthina tunica, a Septua- ginta birotjliTrjg, id eft, fubucula nominatur, et proprie Pontificis eft, fignificatque • rationem fublimium non patere omnibus, fed majoribus 29 Quo-dam futures domus Jlravimus funda- menta ,* i.e. he had prepared the way for his own myftical application. 30 He takes up here the thought, alluded to as we have feen, by Philo (p. 8), that gar ments of animal origin (whether of fur or of wool) favour of mortality and corruption. Hence the expreffion of the text is equiva lent to the xvixdvffdp.$voi rov iraXoiiov av^etuTtov, " dripping off" the old humanity " of St. Paul (Col. iii. 9). 31 Sed tota Candida. On the meaning of candidus, fee above note 19. The allufion is here to the white garments worn by the newly baptized. 33 Veftimento hiacynthino. In fpeaking of the Jewifti myftical interpretation of this colour, " the foundation for his o