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shape disappeared, and until the sixteenth century the stole was a strip of material of uniform width, and only ornamented with fringe at the ends. During the course of the sixteenth century it began again to be customary to broaden the ends of the stole ; the eighteenth century produced the ugly stoles, in which the ends seemed to spread out into huge spades; these were also called "pocket stoles". It was not until the sixteenth century that it became customaiy to place a cross in the centre and at the ends of the stole; in the Middle Ages this practice was unusual

Origin. — Various hypotheses have been suggested concerning the origin of the stole. The theory formerly universally held, but quite wrong, that it originated in the ornamental trimming of a garment called "stole", which in the course of time disappeared leaving behind only this trimming, has been aban- doned. The theory that traced the stole to the Jewish praying mantle has also been given up. At the present time the stole is either traced back to a liturgical napkin, which deacons are said to have carried, or to a neckcloth formerly peculiar to priests, or it is regarded as a liturgical badge (introduced at the latest in the fourth centurj') which first came into use in the East, and then in the West. It was also brought, as it would seem, to Rome, where it was not at first adopted as a badge of the higher orders of the clergy, liut as a distinctive mark of the Roman clergy in general. The giving of the stole to the candidate at ortUnation in Rome was intended to convey a double .symbolism; first, that the eleva- tion to the clergy of the Roman Church occurred de benediclione S. Petri-, and secondly that by ordination the candidate entered the service of St. Peter, that is of the Roman Church. It was also cus- tomaiy before the ordination to laj- the urarin upon the Confessio of St. Peter. This liturgical liadge was called orarium on account of its similarity to the secular orarium both in shape and material, and in the way it was worn. (For further details as to the various hj-potheses concerning the origin of the name, cf. J. Braun, "Die liturgische Gewandung", 608-20.) The name "stole", as the designation of the orarium, is of Gallic origin, not Roman. As early as the ninth century the expression "stole" prevailed in the Prankish Empire; it made its entrance into Italy about the tenth century, and here also came rapidly into general use. From the thirteenth century the name orarium appears only in isolated instances.

Bock, Gcsch. der lUurgischen Gewaniier, II (Bonn, 1866); RoHAULT DK Fleurv, La Messe, VII (Paris, 1SS9) : Marriott. Vestiarium christianum (London, 1868) ; Wilpert, Un capilolo delta storia del vesliaHo (Rome, 1898-99) : Idem, Die Gewandung der ersten CltTUien (Cologne, 1898) : Braux. Die priesterl. Gewtinder des Abendlandes (Freiburg, 1898) ; Idem, Die liturgische Gewandung im Occident u. Orient,

Joseph Braun.

Stolz, Alban Isidor, Catholic theologian and popu- lar author, b. at Buhl, Baden, 3 Feb., 1808; d. at Freiburg, 16 Oct., 1883. He first studied at the gym- nasium at Rastatt (1818-27), and then proceeded to the University of Freiburg, where, after attending lectures in jurisi)ru(lcncc for a brief period, he devoted himself to the study of theology (1827-30). Owing to the unfortunate condition of the theological faculty of Freiburg, he fell into scepticism, and could not bring himself to enter the clriical seminary; but after studying philology at Heidillicrg froiri lS3d to 1S32 he regaine<l his former faith. Having determined to em- brace the clerical state, he entered the ecclesiastical seminary at Freiburg in the autumn of 1S.32, and in August. ls:i;!, w.as ordained to the i)riesthoo(l. During the following eight yi'ars he was engaged in parochial work, being curate lirst at Rotheiifels in the Murgthal, and from June, 1S3.''), at Neusalz, in the District of Biihl. In theautunm of 1841 he was appointed in- structor in religion at the gynmasium of Bruchsal, and

on 1 March, 1843, teacher of moral and pastoral theology at the theological college of Freiburg. From May, 1845 he was temporary director of this institu- tion, but his appointment as permanent director was prevented by opponents holding Liberalistic views. In 1845 he became doctor of theology, and in the autumn of 1847, despite the opposition to his appointment, was made professor of pastoral theology and pedagogics at the university. On 13 OcIoImt, 1.S4S, he was named ordinary professor, and during lS.')'.l-60 he was rector of the university. He was matl<' iionorary doc- tor of the theological faculty- of the University of Vienna in 1865, and in ISdS archiepiscopal spiritual counsellor. In both the I'haritable and social fields Stolz displayed a great and successful activity; in 1851 he founded at Freiburg the Catholic Journey- men's Association after the model of Kolping's, and conducted it .as director and later as diocesan presi- dent. He likewise introduced into P>eiburg the So- ciety of St. Vincent de Paul, of which he remained director until his death. He devoted all the receipts from his writings to the assistance of the poor and charitable institutions, to the needs of the Church, and to home and foreign missions.

As a theologian Stolz was too self-opinionated, his theological teachers having failed to give him any fundamental training, and he lacked t he exact knowl- edge of the achievements of earlier theology. Hir- scher's wTitings, for which he had an unbounded vener- ation, were his chief authority. For the teaching of ))ractical subjects, however, he was admirably quali- fied, and numerous theological students from foreign parts, especially Switzerland, came to Freiburg to attend his scholarly and suggestive lectures. Of his Tv-ritings in the theological domain we may men- tion: "Katechetische .Vuslcgung des Freiburgcr Dio- cesan-Katechismus iHirschrr's Katechismus) fiir Geistliche, I,chrer luid Kllcrn" (3 vols., Freiburg, 1844-47); "Ueber die \'ererbung sittlicher Anlagen" (University I?eport, Freiburg, 1859); "Erziehungs- kunst" (Freiburg, 1873; 7th ed. by Julius Mayer, 1910); "Homiletik als Anweisung den Armen das Evangelium zu predigen", published by Jakob Schmitt after the author's death (Freiburg, 1885; 2nd ed., 1899).

In the domain of popular religious literature, Stolz acquired imperishable fame. Gifted and original, a keen observer of human nature, a master of language with every shade of expression at command, he united a broad sense of humour and an effective satii'e with a deep sincerity of religious feeling, a delicacy in the portrayal of conditions of the soul, and a poetical force and beauty in his descriptions of nature. Among his works, which, besides being published in Germany, have been translated into French, English, Italian, and other languages, his "Kalender fiir Zeit und Ewigkeit",written for the years lS4;5-47, 1858-59, 1864, 1873-81, and 1SS4, has been most widely read, these dis- courses were collecteil and issued in four volumes under the titles " Komi)ass fUr Leben und Sterben" (1861 and frequently) ; " Das Vaterunser und der unendliche Gruss" (1861); " Wachholder-Geist gegen die Grund- tibel der Welt: Dummheit, Siinde und Elend" (1879); "Die Nachtigall Oottes" (1888). Very pop- ular also is his "Legende oder der christliehe Stern- himmel" (in parts, ISol-tiO; 12th ed. in 1 quarto vol., 1904; 10th ed. in 4 octavo vols., 1894). With this must be associated another tiscetico-religious work, " Die heilige Elisabeth" (1865; 16th ed., 1909), which many consider Ihi' ripest work of Stolz. .\s the fruits of his travels in Si)ain in 1S.')0 he published (18.53) the brilliant and highlv hiunorous work "Si)anischcs fiir die gebildete Welt '' (12th ed., 190S): his pilgrimage to the Holy Land in 1855 resulted in " Besucli bei Sem, Cham und Japhet, oder Reise in das Heilige Land" (1857; 10th ed., 1909). The works "Witterungen der Seele" (1867; 7th ed., 1910), "Wilder Honig" (1870;