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tizing and burying, the minister, in parish churches and chapels annexed to the same, shall use a surpless and in all cathedral churches and colleges, the archdeacons, deans, provosts, masters, and prebendaries and fellows being graduates, may use in the quire, besides their surplesses, such hoods as pertaineth to their several degrees, which they have taken in any university within this realm. But in all

other places, every minister shall be at liberty to use any surpless or not.

chialibus ecclesiis, minister induat vestem lineam. In cathedralibus et collegiis, archidiaconi, diaconi, doctores, præpositi, magistri, possunt uti ornamentis suorum graduum et dignitatum. Sed in omnibus aliis locis, liberum erit ministris, uti et non uti linea veste. P. 455.

The vestures, &c. mentioned in the preceding passages, are the vestment, cope, tunicle, albe, rochette, hood, surplice, and pastoral staff; which, with the scarf or stole, and the chimere, used by the church, though not mentioned in the preceding quotations, I shall briefly noticeb.

SECTION II.

THE VESTMENT.

The vestment or chasible, called in the western churches casula, planeta, panula, amphibalum, &c., and in the eastern φαινόλιον or φενώλιον, has been used by the ministers of the Christian church from a period of remote antiquity. Gregory of Tours

b The authors from whom I have chiefly compiled the following pages are, Bona, Rerum Liturgicarum lib. i. cap. 24; Gerberti Vetus Liturgia Ale

mannica, tom. i. disquisit. iii.
cap. 3; Goar, Rituale Græcum;
Du Cange's Glossary; Ferra-
rius de Re Vestiaria.
c Goar, Rituale Græc.

p.112.

speaks of the casula of Nicetius, bishop of Lyons, about A. D. 560d; Isidore Hispalensis mentions its use in Spain; and Sulpicius Severus alludes to the "amphibalum" or vestment of Martin, bishop of Tours, A. D. 380f, a word which is used by a subsequent Gallican writer as a name for the casulag. In the patriarchate of Constantinople and the east, the phenolion has been used from time immemorial; and the monophysites of Antioch and Alexandria have retained the use of it since their separation from the catholic church A. D. 451. The former call it "faino;" the latter, "albornozh." We have very ancient pictures representing this vesture. The sacramentary of Gregory the Great, written in Gaul in the time of Charlemagne, and published by Menardi; a manuscript of the works of Gregory Nazianzen, written in the east about the year 860, and copied by Ducange); and a mosaic in the church of Ravenna in Italy, as old as the time of the emperor Justinian A. D. 540k; enable us to describe the ancient form of this vesture. It was a garment extending from the neck nearly to the feet, closed all the way round, with only one aperture, through which the head passed. When the Liturgy or other offices were to be performed, this vesture was lifted up at the sides, while the front and back still re

d Gregorius Turonensis, Vitæ Patrum, cap. 8.

e Isidorus, lib. xix. Originum, cap. 24.

f Sulpitius, dialog. ii. de Vita S. Martini, n. 1 and 2.

g"Casula quam amphibalum vocant." Germanus de Missa, Martene, Thesaurus Anecdotorum, tom. v. p. 99.

h Renaudot, Liturgiar. Oriental. tom. i. p. 179; tom. ii. P. 55.

Menard, Sacramentar. Gregorii, p. 1 and 364.

j Du Cange, Historia Byzantina, lib. iii. p. 125.

k Ferrarius de Re Vestiaria, p. 108. Paris, 1654.

mained pendent. We find innumerable monuments of this dress in the east and west; and in England almost all the figures or statues of bishops now extant, represent the casula raised at the sides. At the end of this Appendix the reader will find engraved illustrations of the ecclesiastical dresses. Figures I. and II. represent bishops arrayed in the vestment or chasible, (marked with the number 2,) according to the ancient form as used by the fathers and bishops during the most primitive ages. The Greeks still retain the ancient form of the vestment. The Latins in process of time divided this garment at each side for the sake of convenience. Originally the casula was worn, not only by bishops and presbyters, but by all the inferior clergy; but in the course of ages it became peculiar to presbyters and bishops. The casula varied in its materials and decoration with the means of those who gave it. Sometimes it was made of wool or hair; sometimes of linen, silk, velvet, or cloth of gold. It was adorned at pleasure with needlework, gold, silver, and jewels. It admitted various colours, as white, black, green, yellow, purple, blue. Most anciently, however, it was always white, which was the favourite colour in primitive times, as denoting internal purity; and to this day no other colour is used by the Egyptian churches, nor in the patriarchate of Constantinople. The vestment is appointed by the English ritual to be worn by bishops in celebrating the eucharist, and in all other public ministrations; in which, however, they may use a cope instead of it. The vestment is also appointed to be used by priests in celebrating the eucharist, but on no other occasion. The rubrics containing directions for the use of the vestment

have been mistaken by some persons, who have confounded the vestment with the cope; but this is evidently an error; for Alesse uniformly translates vestment by the word casula, while he distinguishes cope from it by the appellation of cappa; and in the rubric of the ritual of 1551 the distinction is evident: "the priest shall use neither albe, vestment, or cope."

66

SECTION III.

THE COPE.

The cope, termed by ancient writers capa, cappa, pallium, pluviale, &c. is a garment of considerable antiquity. It seems, like the casula, to have been originally derived from the ancient pænula ; which, from the descriptions and figures given by Ferrarius in lib. ii. de Re Vestiaria, p. 79 and 80, appears to have been a cloak closed all round, with an aperture for the head to pass through, and a short division in the lower part of the front. To this garment was attached a hood or cowl, which in wet weather was drawn over the head. The casula is often called pænula by ancient writers, and the chief respects in which it differed from the cope were in having no cowl, and in not being divided in the front. The cope, being intended for use in the open air, retained the cowl, and in process of time was entirely opened in the front. The original identity of the cope and casula appears from the writings of Isidore Hispalensis1, and Durand", the latter of whom says, that the cope is the same as the casula; and Cæsarius, bishop of Arles, A. D. 520, possessed

1 Gavanti Thesaurus, p. 122. m Durandus, lib. ii. cap. 9.

a "casula processoria," which is generally understood to mean a cope". The cope, as I have remarked, is a cloak reaching from the neck nearly to the feet, open in front except at the top, where it is united by a band or clasp. To the back was attached a hood or cowl, which in later times has given place to a sort of triangular ornament of the same shape, which sometimes extends over the shoulders. Figures III and IV represent bishops dressed in copes. Figure III, No. 1, is an ancient cope resembling those delineated and described by Gerbert, Liturgia Alemannica, tom. i. p. 250, 251. Figure IV, No. 1, represents a cope as used in England in the thirteenth century; No. 2. is the hood or cowl at the back. It was made of various materials and colours like the vestment, and often with fringes and rich embroidery. William the Conqueror, king of England, sent a cope to Hugh abbot of Clugny, almost entirely made of gold, and adorned with pearls and other gems; and Walafridus Strabo informs us, that the kings of France in the ninth century were in possession of the cope of Martin bishop of Tours, A. D. 380P. The English ritual permitted.the bishop to wear a cope instead of a vestment in his public ministrations, if he chose, and gave the same liberty to presbyters in celebrating the eucharist. The Injunctions of queen Elizabeth in 1564, and the canons of 1603, directed the cope to be used. The former also appointed the epistler and gospeller, or assistants at the eucharist in cathedral and collegiate churches, to wear copes; a custom which was pre

n Cyprianus Tolonens. Vita Cæsarii Arelatens. Num. 23. • See Bona, Rer. Liturgiar.

lib. i. cap. 24. §. 17.

P Liber de Rebus Ecclesiasticis, cap. 31.

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