Page:The New International Encyclopædia 1st ed. v. 05.djvu/552

* COSTUME. 472 COSTUME. in tlie sliape of a T; the epigoiialion, a lozenge- shaped ornament of stifl'ened silk bearing a cross or picture, which hangs from the girdle on the right side, and the omophorion, a broader pal- lium with four crosses. The only colors normally used for all these vestments are white and dark red, the latter in penitential seasons. Anglican and Protestant Us.ge. The uni- versal tendency of the Reformers was naturally to dissociate themselves from the older Church by abandoning to a greater or less e.tent the ceremonies and vestments used by it. The Lutherans and the Anglicans, however, showed a more conservative spirit than the others. Ijuther himself considered the matter one of indifi'erence; and his followers for a long time retained most of the old vestments, even the chasuble being worn in Sweden and Denmark, where the Lutheran liishops also wear copes and pectoral crosses. But the Calvinists and other more extreme Reformers of the Continent abol- ished the older vestments completely, and adopted the black Genevan gown or rohe de Calvin. This, which is nothing more than the ordinary dress of a scholar in the sixteenth cen- tury, with the white bands at the neck, has be- come a distinctive costume of Protestant minis- ters for odiciating. In recent years there has been a notable tendency, especially among the Scotch Presbyterians, toward the restoration or adaptation of ancient customs, and surpliced choirs have been introduced among other 'ritual- istic' usages. The semi-military costume of the Salvation Army officers may be referred to as in some degree illustrating the same tendency. The question of vestments was a very thorny one throughout the whole reign of Elizabeth, whose impulse in favor of decent and orderly ceremonial, at least, ran counter to the views of the advanced Puritan party, vigorously abetted by the Continental, and especially the Swiss, Reformers. ( See Advertisements of Elizabeth.) The first Prayer-Book of Edward VI. had prescribed "a white albe plain withavest- ment [chasuble] or cope" for the celebrant, and albs with tunicles for the assistants. The second Prayer Book, which represented the extreme at- tainment of innovation, ordered that "the minister shall use neither albe. vestment, nor cope, but be- ing archbishop or bishop, he shall have and wear a rochet ; and being a priest or deacon, he shall have and wear a surplice only." But this mini- mizing injunction was only temporary, and was followed by a cautious return to something like the previous standard. The present law, as con- tained in the Prayer Book, unchanged since 1661, is somewhat vague, being merely an authorization of the "ornaments of the Church and of the ministers thereof" as used by the authority of Parliament in the second year of King Edward VI. The Ritualistic School contends that this permits, if it does not enjoin, all the ancient vestments : and in recent times the clergy of that school have restored almost all of them, copying in many cases the, modern Roman usage with great exactness, so that nothing distinctive re- mains to be said about them. Throughout the greater part, however, of the post-Rcform.ation period, the Anglican use was uniform; for all ministrations except preaching, a linen surplice reaching to the feet and open in front, without a cassock, and a wide black stole (or more properly scarf, since it is contended with some show of probability that it was not a stole, but the scarf worn as a distinctive mark by noblemen's chaplains), and for preaching the black gown with bands, until toward the middle of the nineteenth century it was displaced amid a storm of controversy by the surjjlice for that function also. The use of the surplice by men and boys in the choirs of English cathedral and collegiate churches was continuous throughout the post-Reformation period, and with the ritual revival became general in other churches as well, the cassock being added. In the closing years of the nineteenth century the custom of arraying women singers in these vestments was adopted by a number of churches, but strongly rej^robated by many bishops as a gross violation of pro- priety. The history of -inglican episcopal costume has some curious features. The first Prayer Book of Edward VI. directed a bishop "to have upon him, besides his rochet, a surplice or albe, and also a cope or vestment [chasuble] and also his pastoral staff in his hand or else bonie or holden by his chaplain." Amid the gradual disuse of the older vestments, the cope continued to be frequently worn, instead of the chasuble, in cathedrals, as expressly enjoined by the twenty- fourth canon of 1603. Blunt says "it was so used in Durham Cathedral until the end of the eighteenth century, being first discontinued by Bishop Warburton, through irritable impatience on some collision between his wig and the collar of the cope." The characteristic dress of the modern Anglican bishop consists of rochet and chiraere ; the latter may be merely a survival of a sleeveless garment so called, worn by per- sons of position in the thirteenth to sixteenth centuries, but more probably originated as an episcopal dress from the habit of bishops under Henry 'III. and Edward, of wearing their scar- let doctor's gowns with their rochets ; in Eliza- beth's reign the more sober black was substituted,- and the tailors of the Stuart period sewed the sleeves of the rochet, greatly enlarged, to the chimere. The latter may be pressed into an anal- ogy to the mantelletta of Roman Catholic bishops. monastic costume. The principle of uniformity of dress to mark those who lived a common life was adopted even among the early monks of the EgA"ptian deserts. The character of the Eastern religious costumes was usually, as far as can be determined from the vague descriptions of early writers, such as to express a spirit of penitence and differentiat<" their wearers from the gaily dressed worldlings. The early Western founders. Saint Benedict and even Saint Francis, prescribed the general char- acter but not the exact shape and color of the garments to be worn by their followers. Custom gradually, in a commiuiity life, crystallized into rule. But since the thirteenth century the founders of orders have usually laid down the exact details of the habit to be worn, as a sort of regimental uniform. The notable exceptions are Saint Ignatius, Saint Philip Neri, and Saint Vincent de Paul, whose followers have never worn anything but the ordinary dress of secular priests. The wearing of the habit at all times is most strictly enjoined upon members of religious orders, except when it is sometimes dispensed with in non-Catholic ccrtintries: the early .Jesuits in China, in pursuance of their policy of adapting themselves to the customs of the country, wore