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 GLOSSOLALIA

589

GLOVES

mination of the question to be solved; (c) division of tlie text and statement of conclusions drawn ; (d) interpretation of important words; (e) examples of real or fictitious cases showing the application of the law; (f) discussion of the various readings of the same text as given in different manuscripts; (g) countless references to parallel texts; (h) axioms or mnemonic helps (brocardica) often in leonine hexameter verses; (i) allusions to the teaching of various masters, and to solutions given on various occasions by pontifical letters. Evidently the juridical value of these glosses for the teaching of canon law in our day has greatly lessened; historically, however, they still offer much precious information. The more eminent of the glossarists will be treated biographically, in their own places among the canonists of renown. Attention will be confined here to what is strictly essential in this connection. The gloss of the "Decretum" of Gratian was the work of John Zimeke, called the Teu- tonic (Joannes Simeca Teutonicus), between 1211 and 1215; he profited by the notes of his predecessors as well as those which he had made himself. This work, remodelled and completed by Bartholomew of Brescia (BartholoniLiHis Brixiensis) in 1245 or 124G, became the "ordinary gloss" of the "Decretum". Before their incorporation in the collection of Gregory IX, the so-called Five Compilations of papal Decretals (Quin- que compilationes antiquEe) had all been glossed. Tancredus, archdeacon of Bologna, had written on the first of these collections (the " Breviarium" of Bernard of Pa via) a gloss which was received as its "glossa ordinaria" imtil the appearance of the Decretals of Gregory IX in 12.34. This last collection, as is known (see Corpus Juris Canonici), caused the Five Com- pilations to disappear; in turn it was glossed by the masters of Bologna. The author of its "ordinary gloss" was Bernard of Botone, also known as Bernard of Parma (Beruardus Parmensis), who composed it shortly before 1263; afterwards it received many additions, especially from Joannes Andrea?, identified by the prefix Add. and at the end the initials Jo. Andr. It is to this famous canonist we owe the "glossa ordinaria" of the "Liber Sextus"; he wrote this glossa about the year 1.305. Many manuscripts contain also the gloss of Joannes Monachus. famous as Cardinal Lemoine, written also about 1305. The gloss of Joannes Andreoe on the "Clementinae", com- piled soon after the appearance of thLs collection (1317), has become its "glossa ordinaria", with addi- tions however by Franciscus de Zabarellis, later a cardinal, and Archbishop of Florence (d. 1417). The " Extra vagantes" of John XXII were glossed as early as 1325, by Zenzelin (Zenzelinus) de Cassanis. (See also Corpus Juris Canonici; Decretals, Papal.) The " Extra vagantes Communes" had no regular gloss, but when Jean Chappuis edited this collection, in 1500, he included glosses of many authors that he came across in his manuscripts. All the glosses of the Corpus Juris are given in the official edition of Gregory XIII (1582); since then they have not been revised, and recent critical editions of the text omit them.

Laurin. Introductio in corpus juris canonici (Freiburg, 1889); Schneider, Die Lehre von der Kirchenrechtsquellen (Ratisbon, 1892); ScHULTE, Die Geschichte dec Quellen des canmiischen Rechts von Gratian bis auf die Gegenwart, I and II (.Stuttgart, 1875-1877).

A. BoUDINHON.

Glossolalia. See Tongues, Gift op.

Gloves, Episcopal. — Liturgical gloves (chirotheca, called also at an earlier date manicis, wanti) are a li- turgical adornment reserved for bishops and cardinals. Other ecclesiastics, including abbots, cannot use them without a special papal privilege. They are worn only at a pontifical Mass, never at any other function, and then only to the washing of the hands before the Sacrifice. Episcopal gloves at the present day are knitted by machine or hand from silk thread, and are

n

ornamented on the back with a cross ; the border of the opening for the hand is also, as a rule, embellished. The colour of the gloves must correspond with the liturgical colour of the feast or day in the services of which they are worn; episcopal gloves, however, are never black, as they are not used on Good Friday nor at the celebration of Masses for the dead. When a bishop is consecrated the gloves are put on him by the consecrator, aided by the assisting bishops, just after the Blessing. The use of episcopal gloves became customary at Rome probably in the tenth century, outsiile of Rome they were employed somewhat earlier. Apparently they were first used in France, as the earliest traces of the cus- tom are foimd in this country, whence it gradually spread into all other parts 'and even to Rome. The chief reason for the introduction of the usage was probably the desire to pro- vide a suitable adornment for the hands of the bishop, rather than practical considerations such as the preservation of the cleanliness of the hands, etc. Episcopal gloves appertained originally to bishops, but at an early date their use was also Epischpal Glove granted to other ecclesiastics, XV Century, Cathedral thus no later than 1070 the ab- "^ Brixen

bot of the monastery of San Pietro in Cielo d'Oro at Pavia received this privilege, the first certain instance of such permission.

In the Middle Ages these gloves were either knitted or otherwise produced with the needle, or else they were made of woven material sewed together; the former way seems to have been the more usual. Gloves made by both methods are still in existence, as for example, in Sahit-Sernin at Toulouse, at Brignoles, in S. Trinita at Florence, in the cathedrals of Halber- stadt and Brixen, in New College at Oxford, Conflens in Savoy, and other places. In the later Middle Ages it became customary to enlarge the lower end, giving it the appearance of a cuff or gauntlet, and even to form the cuff with a long point which hung downwards and was decorated with a tassel or little bell. The back of the glove was always ornamented, sometimes with an embroidered medallion or some other form of embroidery, sometimes with a metal disk hav- ing on it a representation of the Lamb of God, a cross, the Right Hand of God, saints, etc., the disk ' being sewn on to the glove, or, at times, the ornamentation was of pearls and precious stones. The gloves were generally made of silk thread or woven fabric, rarely of woollen thread, sometimes of linen woven material. LTp to the end of the Middle Ages the usual colour ^^i?,Zu was white, although the gloves at New College, Oxford, are red ; ap- parently it was not until the sixteenth century that the ordinances as to liturgical colours were applied to episcopal gloves. Even in the Middle Ages the occa- sions on which the gloves were worn were not many, but their use was not so limited as to-day, for in the earlier period they were occasionally worn at the pon- tifical Mass after Communion, at solemn offices, and during processions. Episcopal gloves are symbolical of purity from sin, the performance of good works, and carefulness of procedure.

C LOV-B

With pointed gauntlet