First, in the vestment-customs both of East and West there is recognition, though in different ways, of some covering for the head. In East and West a bonnet or mitre is worn by Bishops. In celebrating, in the West, a small garment called the "amice," of fine white linen, with a very rich edge or fillet, is first placed on the head of the Celebrant, and then removed to his shoulders, so that the rich edge rests at first on the forehead, and then appears from under the alb and chasuble.[35] Now the prayer, with which this singular appendage is put on ("Place on my head, O Lord, the helmet of salvation"), proves that it represents a bonnet or head-covering.
Again, the fact that the stole is not a mere border, but detached, both in East and West, from the tunic or alb, and in the West, rests on the shoulders, is singular. In the East it is a broad double stripe of costly silk, richly embroidered, hanging down in front of the wearer; and often[36] adorned with gems and gold; while in the West it is crossed[37] on the breast in celebrating: and throughout the East and West extraordinary importance has from early times attached to it, it being worn in every sacred function.[38]
Now there is but one way of accounting for these curious arrangements. It is, that, at a very early period, the course was adopted of assimilating the ministering vestments of the clergy—especially in celebrating—to those of the Jewish High Priest. This could with great facility be done, because these vestments themselves were only the usual Eastern dress, glorified and enriched, with some especial additions. There was (Exod. xxviii.), besides the ephod, which was a rich under-garment—1. The long "embroidered coat or tunic of fine linen" (v. 39). 2. The "curious girdle of the ephod," which appears to have girded in both ephod and tunic. 3. The singular combination of the shoulder-pieces and breastplate, which together formed one whole, and were among the richest and most peculiar insignia of the High Priesthood: the names of the Twelve Tribes being engraven, in the costliest gems, both on the shoulder-pieces and breastplate, as a means of making "memorial" of the people, with especial power, before God (vv. 9-30). 4. The outer garment or "robe of the ephod" (v. 31), all of blue, of circular form, with a "hole in the top of it, in the midst thereof," to pass it over the head of the wearer; whereas the ordinary outer garments were square, and thrown loosely on. On the hem were pomegranates and golden bells alternating. 5. And lastly, the "mitre of fine linen" (v. 39), and upon it, on the forehead, the "plate of pure gold" (πέταλον]), in virtue of which Aaron "bore," or did away with, through his ministerial sanctity, the imperfections of the people's offerings (v. 38).
Now here, at length, we have a full account of the rationale of the Eucharistic vestments, and specially of those parts of them which differed from the ordinary clothing of early days. We see that the "border" of the ordinary tunic was therefore detached from it, beautified with embroidery, and enriched with gems, because the Aaronic shoulder-pieces and breastplate were thus detached, and were so adorned. The Greek name for the stole is still, for priests, the "neck-garment," for bishops, the "shoulder-piece" (omophorion).
Again, the "bonnet or mitre," or its substitute, the "amice," is therefore of "fine linen," and has a peculiarly rich "fillet," and must be placed upon the head for a symbol, so as to bring the fillet upon the forehead, because of the wondrous power and significance of the Aaronic "plate of gold," similarly placed.
We cannot, in short, resist the conclusion that the Church did, at some very early period (as the universality of these things proves), assimilate the old simple vestments, of set purpose, to the richer and more significant Aaronic ones. And if we ask how early this was done, the answer is, that the first beginnings of it were made even in the lifetime of the Apostles. For Eusebius cites Polycrates, Bishop of Ephesus (A.D. 198), as testifying of St. John at Ephesus, that "as a priest he wore the πέταλον, or plate of gold."[39] And Epiphanius[40] says the same of St. James, Bishop of Jerusalem. Later (c. 320), Eusebius addresses the priests as "wearing the long garment, the crown, and the priestly robe."[41] The plate of gold, on a bonnet or mitre, is still used at celebration by the Patriarch of Alexandria.[42] And the Armenian Church, whose traditions, where they differ from those of the rest of the world, are generally of immense antiquity, actually has the breastplate,[43] only with the names of the Twelve Apostles, instead of those of the Twelve Tribes.
We now see, then, how it came to pass that the stole is what it is in East and West; why it is so highly symbolical of ministerial power; why made so rich; why crossed on the breast in celebrating; why, with all its richness, put under the chasuble: scil. because, like the Aaronic breastplate, it was a memorial "before God" of the preciousness of God's people, whom the priest bore, as he should bear still, on his shoulder and on his heart, in his ministry of labour and of love. We see, again, why the "apparel" of the "amice" is so rich, because anciently of gold; why placed on the forehead, the seat of thought, scil. that the priest may be mindful of his "ministry of reconciliation;" and why accompanied with a prayer for the "helmet of salvation."
And even the ordinary vestments, the surplice, and stole, and hood, derive a clear rationale and fitness from the same source. The surplice (superpellicium), as Mr. Skinner teaches us,[44] is only the close tunic or "alb," so enlarged as conveniently to cover the pellicium, or coat of fur or skin which the clergy wore in the choir. The stole, crossed at celebration, loses its resemblance to the breastplate, and its allusion to the Cross, at the lower ministry of the Ordinary Office, being worn pendent. The hood is the amice in simpler and less significant form, intended originally to be actually worn on the head, and still capable of being so; its varying form and colour only indicating the particular sodality to which the wearer belongs.
Of the cope it is needless to say more than that it is properly processional, though recognised in the English Church (as in the Armenian) for celebration, and for the clergy in the choir on high festivals.
It may be added that the English vestments differ sufficiently from those of foreign Churches to have a national character.