IV
(p. [71])
For many centuries the liturgical vestments were exclusively white, like the ordinary dress of classic times. The writers of the Carolingian period in their desire to find parallels between the enactments of the Old and New Testaments, were the first to remember that different colours were used in the vestments of the Jewish high priest. In addition to the white under garment which he wore in common with the simple priests, he wore an upper garment of blue, and a particoloured shoulder-garment, the ephod, of blue, purple, scarlet, and fine linen, interwoven with gold thread. The repeated references to these vestments gradually led to the adoption of coloured vestments for the mass.[836]
Their introduction was at first tentative. Neither Rupert of Deutz, Honorius of Autun, Beleth, nor Hugh of St Victor mention the liturgical colours in their writings, or, if they do, only with reference to the Old Testament; Sicard of Cremona, a contemporary of Innocent III., clearly alludes to them, although he only mentions two—white and red.[837]
Innocent III. was the first to speak of all the liturgical colours, and to regulate their use in the Roman Church, but always with reference to the regulations of the Old Testament. According to him, white was to be used on the feasts of Confessors, Virgins, and Angels, and on Christmas, Epiphany, Candlemas, Maundy Thursday, and the Ascension; it was used as a matter of course on all other days where it was not otherwise specified, since until then white had been the universal liturgical colour. Red vestments were to be worn on feasts of Apostles and Martyrs. On feasts of the Holy Cross a choice between white and red was allowed. Red was to be used on Pentecost in memory of the fiery tongues, and on the feast of SS. Peter and Paul. On the Conversion of St Paul and on the feast of St Peter’s Chair, white was to be used. White was the colour for the Nativity of St John the Baptist, red for his Beheading. On All Saints many used red vestments, but the Roman Church used white, because it is said in the Apocalypse that the saints stand before the Lamb in white garments, with palms in their hands.
Black vestments are to be worn on days of penitence and abstinence, and also on the Commemorations of the dead. They were also worn during Advent and Lent, except, of course, on festivals falling within those seasons. With regard to the Holy Innocents some decided in favour of black, some in favour of red, but the Roman pontiff decided for violet. For ferias and ordinary days the colour was green. One might, in addition, wear scarlet for red, violet for black, and yellow for green.
In Durandus († 1296) we find the same rule, in parts verbally identical with the above. The only point to notice in regard to what he says is that he says black vestments are to be worn on Rogation days, violet seems to have the preference over black for Advent and Lent, and the use of the former colour is represented as peculiar to the Roman Church.[838]
There is accordingly nothing strange in the circumstance that in the more ancient rituals, only vestes solleminores in general are prescribed for Maunday Thursday, without reference to colour. The Roman use,[839] from the beginning, was to use white on this day, and this superseded the customs observed elsewhere.[840]