PALLIUM
429
PALLOTTI
circular form originated in the tenth or eleventh cen-
tury. Two excellent early examples of this form, be-
longing respectively to Archbishop St. Heribert (1021)
and Archbishop St. Anno (d. 1075), are preserved in
Siegburg, Archdiocese of Cologne. The two vertical
bands of the circular pallium were very long until the
fifteenth century, but were later repeatedly shortened
until they now have a length of only about twelve
inches. The illustration indicates the historical de-
velopment of the pallium. At first the only decora-
tions on the pallium were two crosses near the extrem-
ities. This is proved by the mosaics at Ravenna and
Rome. It appears that the ornamentation of the
pallium with a greater number of crosses did not be-
come customary until the ninth century, when small
crosses were sewed on the pallium, especially over the
shoulders. There was, however, during the Middle
Ages no definite rule regulating the number of crosses,
nor was there any precept determining their colour.
They were generally dark, but sometimes red. The
pins, which at first served to keep the pallium in place,
were retained as ornaments even after the pallium
was sewed in the proper shape, although they no
longer had any practical object. That the insertion
of small leaden weights in the vertical ends of the
palUum was usual as early as the thirteenth century
is proved by the discovery in 1605 of the pallium en-
veloping the body of Boniface VIII, and by the frag-
ments of the pallium found in the tomb of Clement IV.
Origin. — There are many different opinions con- cerning the origin of the pallium. Some trace it to an investiture by Constantine the Great (or one of his successors) ; others consider it an imitation of the Hebrew ephod, the humeral garment of the high priest. Others again declare that its origin is trace- able to a mantle of St. Peter, which was symbolical of his office as supreme pastor. A fourth hypothesis finds its origin in a liturgical mantle, which, they as- sert, was used by the early popes, and which in the course of time was folded in the shape of a band; a fifth says its origin dates from the custom of folding the ordinary mantle-pallium, an outer garment in use in imperial times; a sixth declares that it was introduced immediately as a pajial liturgical garment, which, how- ever, was not at first a narrow strip of cloth, but, as the name suggests, a broad, oblong, and folded cloth. Concerning these various hypotheses see Braun, " Die liturgische Gewandung im Occident und Orient," sect, iv, ch. iii, n. 8, where these hypotheses are ex- haustively examined and appraised. To trace it to an investiture of the emperor, to the ephod of the Jewish high-priest, or to a fabled mantle of St Peter, is en- tirely inadmissible. The correct view may well be that the pallium was introduced as a liturgical badge of the pope, and it does not seem improbable that it was adopted in imitation of its counterpart, the pontifical omophorion, already in vogue in the Eastern Church.
Omophgrion. — The omophorion of the Greek Rite — we may here pass over the other Oriental rites — corresponds to the Latin pallium, with the difference that in the Greek Rite its use is a privilege not only of archbishops, but of all bishops. It differs in form from the Roman pallium. It is not a circular gar- ment for the shoulders, with short pendants before and behind, but is, like the original Roman pallium, a broad band, ornamented with crosses and draped loosely over the neck, shoulders, and breast. The only change in the omophorion has been the augmentation of its width. We find distinct testimony to the exist- ence of the omophorion as a liturgical vestment of the bishop in Isidore of Pelusium about 400. It was then made of wool and was symbolical of the duties of bishops as shepherds of their flocks. In the miniatures of an Alexandrian "Chronicle of the World", written probably during the fifth century, we already find pictorial representation of the omophorion. In later times we meet the same representation on the re-
nowned ivory tablet of Trier, depicting the translation
of some relics. Among the pictures dating from the
seventh and eighth centuries, in which we find the
omophorion, are the lately discovered frescoes in S.
Maria Antiqua in the Roman Forum. Tlie represen-
tation in these frescoes is essentially the same as its
present form. Concerning the origin of the omopho-
rion similar theories have been put forth as in the case
of the pallium, .attempts have been made to prove
that the omophorion was simply an evolution of the
ordinary mantle or paUium, but it was mo.st probably
derived from the civil omophorion, a shoulder gar-
ment or shawl in general use. We must suppose
either that the bishops introduced directly by a posi-
tive precept as a liturgical pontifical badge a humeral
cloth resembUng the ordinary omophorion and called
by that name, or that the civil omophorion was at
first used by the bishops as a mere ornament with-
out any special significance, but in the course of time
gradually developed into a distinctively episcopal or-
nament, and finally assumed the character of an epis-
copal badge of office.
RuiNART, Ouwages poslhumes, II (Paris. 1724): Marriott. VestiaTium christ. (London. 1868) ; BocK, Hist, of Liturg. Vest- ments, II (Bonn, 1866): Garrucci, Storia delta arte christ., I (Prato, 1872) ; Duchesne, Origine du cuUe chret. (Paris, 1903) ; WiLPERT, Un capitoto delta storia del vestiario (Rome, 1898-99): Grisah, Das rom. Pallium in Festschr. zum 1100-jdhrigen Jubildum d. deutchcn C'ampo Santo zu Rom (Freiburg, 1897); Thurston, The Pnl'ium (London, 1892); Rohault de Fleurt. La messe, VIII (Paris. 1889); Braun, Die pontif. Gewdnder des Abendlandes (Freiburg. 1898) ; Idem, Die liturg. Gexmndung im Occident u. Orient (Freiburg, 1907).
Joseph Braun.
Pallium (Antipendium) . See Altar, sub-title Altar-Frontal.
Pallotti, Vincent Mart, Venerable, founder of the Pious Society of Missions (q. v.), b. at Rome, 21 April, 1798; d. there, 22 Jan., 1850. He lies buried in the church of San Salvatore in Onda. He was descended from the noble families of the Pallotti of Norcia and the De Rossi of Rome. His early studies were made at the Pious Schools of San Pantaleone, whence he passed to the Roman College. At the age of sixteen, he resolved to become a secular priest, and on 16 May, 1820, he was ordained. He celebrated his first Mass in the church of the Gesil in Frascati. On 25 July he became a Doctor of Theology, and was soon made a substitute professor of theology in the Roman Archigymnasium. He gave promise of being a distinguished theologian, but decided to dedi- cate himself entirely to pastoral work.
Rome had in him a second Philip Neri. Hearing confessions and preaching were his constant occupa- tions. From morning until night he could be seen hurrying along the streets of Rome to assist at the bedside of the sick in the hospitals, to bring aid and comfort to the poor in their miserable dwellings, or to preach to the unfortunates in prison. Once he went so far as to disguise himself as an old woman in order to reach the bedside of a dying young man, who had a pistol under his pillow ready to kill the first priest who should approach him. During the cholera plague in 18.37, Pallotti constantly endangered his life in ministering to the stricken. After a day spent in apostolic labour he was accustomed to pass almost the whole night in prayer, disciplining himself even to blood, and sleeping for a few hours on a chair or on the bare floor. The most distinguished repre- sentatives of the Roman aristocracy, bishops, car- dinals, and even Popes Gregory XVI and Pius IX honoured him, but the only advantage he took of their friendship was to advocate the claims of the poor. Even as a young man, he often returned home barefooted, after having given away half his clothing in alms; and more than once was he known to have given away his bed to the needy. Leo XIII, who spoke from his personal observations, said he would not hesitate to consider him a saint. Shortly after
