[54] There is a remarkable statuette of alabaster in the Cambridge Museum of Archaeology, which originally formed part of a retable in Whittlesford Church, Cambridgeshire. In this figure, which is clad in Eucharistic vestments, the maniple is absent, and its place seems to be supplied by a _chain_ suspended over the _right_ wrist. This may, however, represent some such saint as St Leonard, whose emblem is a chain and manacles: in which case it is just possible that the sculptor omitted the maniple to avoid the inartistic symmetry which would result from its insertion. [55] This description is given on the authority of Bloxam, companion volume, p. 64. [56] So Mariott. The original word is _calcaneum_. [57] We give a figure of an effigy in Mayence Cathedral to the memory of Albrecht von Brandenburg, who died in 1545. This effigy is remarkable, and probably unique, in representing the archbishop as wearing two palls. Although this is a convenient method of informing the world of the fact that the person commemorated held two archbishoprics (Mayence and Magdeburg), it is, of course, a solecism, as the pall of the one could not legally be worn within the precincts of the other, and _vice versâ_. This monument is especially valuable, as it clearly distinguishes between the cross-staff and the pastoral staff, which are often confused. See the account of the pastoral staff later on in the present chapter. [58] It is well known that ecclesiastics were buried in their Eucharistic vestments, with a chalice and paten, the former often filled with wine. Much nonsense is talked nowadays of the piety of the mediaeval builders and undertakers, who put their best work where no human eye could see it. Unfortunately for this theory, the chalice and paten were usually cheap base metal (Canterbury affords one notable exception), and the vestments were often an inferior or worn-out set. Economy was considered then, as now. [59] A not uncommon comparison for the loop of the pall. [60] A survival of the old method of wearing it. [61] Liturgia Rom. Pont., vol. iii, p. 556; _cit. ap._ Rock, Church of Our Fathers. [62] Rationale, III 4. [63] Printed in Mabillon, Musei Ital., ii, p. 212. [64] Were it not for this, we might infer from the other passages quoted that the succintorium was simply hung on the ordinary girdle. [65] Ap. Eusebius, Hist. Eccl., v 24; Migne, Patrol. Graec., xx 493. [66] Contra Haer., I xxix 4; Migne, Patrol. Graec., xli 396. [67] In Smith and Cheetham's 'Dictionary of Christian Antiquities,' s.v. _mitre_. [68] 'De Corona Militis,' cap. ix. Migne, ii 88. [69] See fig. 12, p. 97. [70] Traces of a slight 'bulge' are discernible in a few examples of even so early a date as the fifteenth century. It is well developed in von Brandenburg's effigy, figured on p. 101. [71] This blunder has even crept into the ninth edition of the 'Encyclopaedia Britannica.'