The papal tiara may be briefly described in this place. It first appears about the eleventh century as a conical cap, encircled with a single crown at the brow; assumed about the time of the growth of the earthly power of the papacy, it may well be regarded as symbolical of spiritual and temporal rule. The subsequent modifications through which it passed were few in number, though considerable in character: they consisted in the addition of a second crown by Boniface VIII (1300 A.D.), of a third by Urban V (1362-70), and the swelling out of the body of the head-dress into a bulging form about the sixteenth century, much about the time when the mitre assumed the same shape. XIV. _The Episcopal Gloves._—These undoubtedly owe their invention to the coldness and cheerlessness of the early churches, and were invented simply to keep the hands of the wearer warm. But about the ninth century they, with so many similar vestments, assumed a more sacred character, and a prayer was prescribed for putting them on, as was the case with the other and better established vestments. They do not appear to be formally mentioned as vestments till the time of Honorius of Autun, who draws moral lessons from them. Throughout the middle ages the gloves were richly embroidered and jewelled; often a large stone is to be seen on the back of each hand. The gloves (_chirothecae_, or _manicae_) must be carefully distinguished from the _manicae_ or _brachialia_, the sleeves of coarse cloth which the bishop used to draw over his arm to protect the apparels of his alb from the water when administering baptism by immersion. As the hands are sometimes covered with gloves and sometimes bare, so good deeds should be sometimes hidden to prevent self-sufficiency, and sometimes revealed as an edifying example to those near us. So says Honorius of Autun; perhaps this is as satisfactory an exegesis as has ever been given of the gloves or any other vestment. XV. _The Episcopal Ring._—Although, as we have seen, the ring was recognised as one of the special marks of a bishop at the time of the fourth council of Toledo, and was regarded by St Isidore of Seville as a special article used in the investiture of a bishop, none of the liturgical writers of the earliest years of the mediaeval period notices it; not till we come to Honorius of Autun is any mention of it to be found. The reason of this is not far to seek, and has been given by Marriott. Rabanus, Amalarius, Ivo, and the rest, occupied themselves more or less with the supposed connexion between the liturgical and the Jewish vestments, and therefore, as they were not writing treatises dealing solely with Christian vestments, they omitted all mention of ornaments which had no direct bearing on the questions with which they were engaged. Hence, both the ring and pastoral staff suffered, as the most ingenious torturing could not extract anything in the Levitical rites analogous to these important insignia.