SACRIFICIAL. The chasuble is the principal vestment regarded as strictly sacerdotal or sac rificial. It was originally an ample round mantle falling over the arms, but this, while a far more picturesque vestment than the modern 'fiddle-back,' was found practically so inconven ient that in the sixteenth and seventeenth cen turies it was cut away more and more, until the arms were left entirely free. The change in form may best he seen from the accompanying illustrations. Traces of its use as a distinctively ecclesiastical vestment are found as early as the first half of the sixth century, and the Fourth Council of Toledo (633) expressly mentions it as such. Its use seems not to have been at first confined to priests: and even to this day the deacon and subdeacon at solemn mass in Advent and Lent (except on Gaudete and Lfftare Sun days) wear folded chasubles, which, however, they lay aside when they sing the Epistle and Gospel. Chasubles are also sometimes worn by canons and other dignitaries simply present in choir at a pontifical mass. In most 'Western countries a large cross is embroidered on the back: in Italy, usually on the front. The stole is a narrow strip of the same material as the chasuble, with at least one cross embroidered on it—generally three, and other elaborate deco ration. It is considered a symbol of priestly jurisdiction, in which sense the Pope Nvearr, it constantly. even when not officiating. It is worn as a rule in the administration of all the sacra ments. At mass the priest wears it crossed over his breast, and the deacon over his left shoulder; at other times it is worn hanging straight down. The earliest traces of its use in the West as a sacerdotal vestment are found in Spain, where the Council of Braga (563) speaks of the orarium as worn by deacons, and the Fourth Council of Toledo mentions it as a vestment of bishops, prietts, and deacons. The name of stole (Gk. aro4) is properly applied to an enveloping gar ment such as was commonly worn by women in ancient Rome; and therefore the earlier udie of the word in the Greek ecclesiastical writers must not be taken as applying to what is now called a stole; orurium, however, in later Latin, meant a handkerchief, sometimes worn as a scarf. The employment. of this word suggests that the stole may have been originally a prac tical appendage of linen, designed for wiping the face during the service. The maniple is similar to a shorter stole, worn pendent from the left wrist alike by priest. deacon, and sub
deacon at mass. Its origin was very possibly similar to that suggested for the stole—though a symbolical meaning has been found for it as typifying the cords with which Christ was bound before his passion. The alb is a close-fitting garment of plain white linen reaching to the feet, though the lower part is nowadays often made of lace, and sometimes pieces of embroidery called apparels are sewed on it in four places. Originally it was probably nothing more than the ordinary tunic of Greek and Roman costume. It is confined around the waist by a white linen girdle. The alnico is a piece of fine linen, oblong in shape, which the priest rests for a moment on his head, and then spreads on his shoulders, tying it by strings in front. It originally covered the head, and to this day, in the Franciscan and Dmilinican rites, which have preserved certain traditional peculiarities, the priest wears it in that position until he reaches the altar. It is supposed to symbolize the hel met of salvation. The bonds were worn by French ecclesiastics, even with street costume, and until recently very generally ill Protestant pulpits, have been supposed to be a relic of the :mike, but are more probably from the ruff or band of general sixteenth-century costume, which was formally prescribed by Queen Elizabeth to English clergymen. The special vestments of the deacon and subdeacon are the du/elf/tic and tunicie. differ very slightly, both being close-fitting vestments of the same material as the chasuble. reaching to the knees and with tight sleeves.
The color of all vestments seems to have been white at the first. Even the pseudo-Alcuin (tenth or eleventh century) knows of no other, with one or two minor exceptions. Innocent III. (Pope 119S-1316) is the first to mention the use of four colors, naming black instead of the modern violet, which he regards as merely a variant of black. The modern usage prescribes white for the feasts of our Lord, of virgins who were not martyrs, and of eonfessors; red (the color of tire and of blood) for the feast of Pentecost and of all martyrs; the mourning violet for the season of Advent and from Septua gesima to Easter; and green (the color of hope) for feria] or ordinary days. Block is worn on Good Friday and in services for the dead. This covers the general rule; space will not allow the details of minor exceptions. Cloth of gold is supposed to take the place of white, red, or green.