The Mantle or Cloak was an important article of MONASTICK COSTUME *. It was of the same form both in Monks and Nuns. A Hood was commonly attached. Henry II. is said to have brought the short mantle from Anjou. It was a custom of the Normans to sit upon their mantles. In the thirteenth century the long mantles continued much the same, but the short mantle greatly yielded to the caputium or hooded cloak, which differed in fashion from the hooded mantle before mentioned. Cordons or laces succeeded in the fourteenth century to clasps or buckles, as fastenings. The mantle was used by the women, upon rising at night, for a hed-gown or wrapper.-Hope, i. 11. Winck. Art. iv. 5. Strutt, xxxiii. xlv. 8, 19, 25, 96, 156, 363, 377. Dec. Scriptor. 1150, 2319.

MANTUELIS- Cloak-The Chlamys Dardanica of Trebellius Pollio; a kind of Chlamys in part closed, resembling the Pænula.-Treb. Poll. Claud. c. 17. Enc.

MASK, see pp. 36, 169, 290, 291. MAURITANIANS, NUMIDIANS-Costume-In general all the African nations were clad in the same manner, viz. large habits without girdles, and skins of wild beasts. The Mauritanians and Numidians were remarkable for hair and beards singularly curled. This appears on the Trajan column, and a coin of Juba. The rich wore much gold and silver; the poor went almost naked.-Strabo, L. xvii. Agostini sopr. le Medagl. Dial. 6. f. 1. Univ. Hist. xviii. 134-139.

MEANDER-Borders-This celebrated river, which has all the sinuosities described by the poets, is engraved in the Ionian Antiquities, and appears on coins of Magnesia, Apamea, and Apollonia. It gave name to borders of drapery when they undulated. See p. 169.-Ion. Ant. pl. i. p. 46. Anthol. L. vi. c. 8, ep. 17, 18. Buonan. Oss. sop. alc. Megagl. 98,

MELOTES-Cloak-Henry Stephens says, that this word is generally taken for the skin of any quadruped, which had wool or hair, but more especially for a sheep-skin with the fleece. Fleury makes it the hide of a white goat. It was used by the Egyptian Anchorets to cover the shoulders; and the Septuagint calls by this term the mantle of Elijah.-Enc.

MENDICULA-Tunick-According to Strutt; but it is a dress known only by a verse in Plautus. [Epid. ii. 2, 39.3-Strutt, cxx.

MESSENGERS- -Costume-They carried an escutcheon

of their masters' arms, either on the breast, side, behind, or on the shoulder, with or without a javelin in the hand. In the fifteenth century the tabard of arms superseded the escutcheon, which, however, was continued abroad.-Meyrick's Armour, i. 169, 170.

MILLER-Costume-In Chaucer, wears both a sword and dagger.

MITRE-The Bonnet, Cidaris, Mitra, and Tiara, are often confounded by ancient writers, who make them all the same head-dress. They have notwithstanding precise distinctions. The Bonnet, as in Ulysses, Vulcan, the Dioscuri, Liberty, &c. is a scull-cap, with a straight or crooked light point, though sometimes none is perceivable. The Cidaris is formed of the bonnet, as above, with pendants added hanging upon the shoulders, or strings tied under the chin, like a mob-cap. The Tiara is a cylindrical turban, but the Mitre is pointed. Pellerin says, the mitre is the headcovering worn by the sovereign Pontiffs of the Hebrews; and was afterwards used, under the name of Cidaris, by the Oriental Kings, and the Pontiffs in Paganism, with some small difference. (See CIDARIS, p. 848.) The Mitre, properly so called, had below, a flat border, which surrounded it, and covered a part of the forehead, whence it was elevated in form of a cone, and ended in a point. There is still, however, some reason to think, that some mitres resembled the cydaris; such as that without edges and pendants, but surrounded with a diadem, supposed to have been worn by Pontiffs, in quality of Sovereigns in the States which they possessed. (See the Heads of the Parthian and Armenian Kings, in the Plate, p. 833, figs. 10-13). The Phrygian Mitre resembles the Corno or Phrygian Bonnet, except that it is more depressed, and has long pendants, the redimicula mitræ of Virgil. Paris has this mitre with four pendants, adorned with stars, and a diadem upon a gem, edited by Natter, and it occurs also on a head of Priam in the Monumenti Inediti of Winckelman [n. 112]. The Phrygian mitre had sometimes the two pendants, pointed, terminated by knots or buttons, and pendant upon the breast, like the diadem of the Sphinx and Egyptian figures. A priest of Cybele is thus attired in Boissard [iii. p. 90]. The Encyclopedists, whom I here quote, have omitted to note in this marble the mitre on the female heads not turned up in front, like the priest's. They have also omitted the elegant half-coronet upon

the foreheads of deities and empresses, called by various authors a Mitra, and resembling in form the visor of a helmet when thrown up. As to the Episcopal Mitre, the Cydaris or Tiara, worn by Gregory Nazianzen, and the crown of St. Ambrose, are different from modern mitres, but the latter are nevertheless ancient. The statue of St. Peter, placed in the seventh century at the gate of the church of Corbre, wears a round, high, and pyramidal mitre. That of the Popes after this period is similar. In the East, Bishops, Patriarchs excepted, made no use of it, contenting themselves with a staff in the hand. Though the use of the mitre was not common to all the Bishops of the West, from the eleventh century, Popes Alexander II. and Urban II. granted the privilege of wearing it to various Abbots. It even passed to Canons of churches and secular princes. The ancient Papal Mitres are round, pyramidal, and in the form of a sugar-loaf. That of Calixtus II. is flat. The seals have mitres, low, often terminated in an angle, and sometimes resembling bonnets, tied with a band behind, the ends of which fall upon the shoulders. The most ancient mitre which has the nearest resemblance to the modern, is that upon the seal of the Bishop of Laon in the tenth century. In general, Martenne thus describes the ancient Episcopal Mitre, as double-horned, or cleft, but lower than the modern. No pyramidal mitres occur upon tombs, and the original seals of Bishops, after the eleventh century. We find a mitre of the eleventh century very low and wide in the fork. The slit of the fork is also in front. That of Hedda, Bishop of Winchester, is low, ornamented or chased round the brim, sharp-sided, with an upright piece in front, like the brim, a small cross being on each side; that of Dunstan, an Archbishop, is similar, the crosses excepted. In the time of Edward 1. they are much higher, but very wide in the fork, and concave, not convex, on the sides; still the old straight sides often remained. It has been said that the Episcopal mitres were gold, but the Abbatical argent garnished gold, but there appears to have been no reason for this assertion.-Peller. Div. Medaill. Lett. ii. Nouv. Diplomatique. Malliot, Costum. pl. xix. n. 11. Strutt, pl. xlviii. 1. lx. lxviii. Fiddes's Wolsey, Coll. 113.

MITTENS-Strutt finds them among the Greeks, and they were common in the Middle Age, being made of woollen or leather. See GLOVES, p.852.-Strutt, CXXV. Du Cange, v. Mitela, Mitena. MITELLA, MOB-CAP-The Mitella or Mitrella, was a kind of Mitre or Oriental head-covering, which inclosed the hair, covered the cheeks, and was fastened under the chin. One semée of stars occurs in a Paris of Stosch. The Greek women, especially those in years, wore such caps; and such a costume is the Graia Mitella of Virgil. The effeminate Romans used it, as well as the women. term Mitella was also applied to crowns, tied with silk bands, and exquisitely perfumed.-Winckelm.

The

Mon. Ined. Cic. p. Rabir. Post. c. 10. Apul. Met. 8. Enc. MORNING GOWN-The Romans had a simple commodious dress for the morning, called Vestis Matutina. A similar habit is mentioned by Du Cange and Strutt as obtaining in the Middle Age.-Pignor. de serv. Enc. &c. MOURNING-The Greek and Roman women wore black, even in the time of Homer; but under the Emperors, white. The men in general wore black. The women relinquished all their trinkets, and substituted blue for purple robes. The men let their hair and beards grow, left their rings, quitted the insignia of magistracy, and were habited like plebeians. During general mournings, the forum, taverns, publick places, &c. were closed. It was usual for mourners to keep at home, and upon going out to avoid publick assemblies and festivals. The deepest mourning before the Imperial æra was ten months; afterwards twelve. It was the custom to cut off the hair in widows and children, and even the manes, &c. of horses in general mournings. The Amiculum, or short cloak, (see p. 844) was the peculiar mark of mourning, provided it was of the Pullus colour, which Vossius makes rather an iron-grey than black. Rending the tunick, putting on sack-cloth (a black cloth made of hair) defiling the person with dust and ashes, shaving even the eye-brows, going bare-foot, &c. were usual among the Asiaticks. It is to be observed, that Mourning was not limited to the dead, but extended to captivity offriends, &c. The ancient Franks, Sicambrians, and Swedes, had their hair disshevelled in mourning. The mourning habits of the Anglo-Saxons are not known. Gildas, however, mentions torn vestments, and heads covered with dust, as mourning tokens of the Britons; and Ossian adds an annual mourning once a year. In the twelfth century, the hood without fur, thrown behind upon the back, was a token of mourning in France, as also here. Du Cange mentions a kind of cloth adapted to mourning, called Leverius. The cloaths were cut and rent in the 13th century. It was also usual to wear suitable cloaths, to cut the ears and tails of the horses, and let the hair, beard, and nails grow. In the time of Chaucer, Black was the most usual, though not the only colour. Black and White ribands were worn only at burials; and the chief female mourner had a long tippet behind, reaching to her heels, successor to the hood above-mentioned. The Mourners at Burials wore long black cloaks, with hoods drawn forward over the head. Mourning habits of Black, lined, bordered, and buttoned, with White, occur in the fourteenth century. See Strutt, pl. xcix.-Enc. Winckelm. Art. iv. 5. Dion. Halicarn. Noris Cenot. Pison. 357. Plin. Ep. ix. 13. Paull. Sent. ii. 21. Paterc. L. ii. Flor. L. iv. 705. Strutt, Introd. Sect. v. Malliot, Costum. iii. pp. 4, 88. M. Paris, 464. Hist. Troubad. 333. Strutt, 320, seq. For the Mourning Habits, see pl. xc. xcix.

cxxxv. and for the figure of a Countess in her Mourning Habit, see Plate, p. 839. fig. 19. MUFFLER Veil-a female habit among the Jews and Orientals. Parkhurst supposes it the same as the Turkish Murlin; one kind of which covered the whole face, but the eyes; the other concealed the whole dress of the head, and hung half down the back.-Strutt, xlviii.

NECK-Among the Ancients, both sexes, like the modern Orientals, had commonly the neck naked. The women only sometimes wore collars. The necks of the Anglo-Saxon and Anglo-Norman women, are either concealed by the hood, or the tunick rises to the very top of the bosom; a fashion which prevailed from the eighth to the thirteenth century. The dress, which concealed the neck, sometimes open in front, to show the embroidered collars of the gowns and mantles; sometimes concealing the neck, together with the upper part of the breast, the end being wrapped round, &c. was the COVERCHIEF, or VEIL. The Peplus of the thirteenth century was usually brought round the neck, beneath the chin, and concealed the whole of the throat; and it was occasionally pulled up over the chin, so as to cover all the lower part of the face, from the bottom of the nose. Towards the close of the thirteenth century the Gorget was introduced. It was wrapped two or three times round the neck, and then, being fastened with numerous pins, was raised on either side of the face, so as to bear some resemblance to two horns. See a representation of theGorget, in Strutt, pl. lxii. Afterwards the Gorget was brought up over the chin, and probably the BARB derived its origin from it. Strutt thinks that the Gorget was never universal. Towards the end of the fifteenth century, the PARTELET, which answered the purpose of the Gorget, came into vogue. Sometimes it had sleeves. The TIPPET somewhat resembled the Partelet, and was worn about the neck. It was sometimes large and long like a mantle; at other times it was narrow, and rarely covered the top of the shoulders. See the kneeling figures in Strutt, pl. cxxii. The Tippet worn by ladies in mourning was quite another thing. It was a long, narrow strip of cloth, attached to the hood or sleeves of the wearer. The RUFF, which seems to have superseded the Partelet and Tippet, came into fashion soon after the middle of the sixteenth century. It was borrowed from the men. The BANDS were in contemporary fashion, and were sometimes propped up with wires; at other times fell upon the soulders, and were denominated FALLING BANDS. The Ruffs and the Bands were succeeded by the NECKERCHIEF. It was sufficiently large to cover the bosom and shoulders at the time of its introduction, and was anciently worn double. (See Strutt, pl. cxliii.) The borders were also often decorated with lace or needlework. -Enc. Strutt, pl. ix. to lxii. Id. 111, 167, 369, 370. NECK-COLLARS-Worn by the Anglo-Saxons. See Collars, under BAND, p. 844.-Ledwich's Irel. 525.

NECKERCHIEF-A kind of neckerchief, called Forale, was worn by sick and effeminate Romans. Of the later Neckerchief, see CRAVAT, p. 849; NECK, in this page. Enc. Quinctil. xi. c. 3. NIGHT-CAP-Capitolinus says, that Antonine covered his head, as if desirous of sleep. Old men and invalids commonly wore the Pileus. The AngloSaxons had the Hafod-clath (Head-cloth), and Hafod-smal, the Capitium, or Night-cap; but the sleeping figure in Strutt (Pl. ii.) has no cap. Women of later periods are represented in bed attired in the same caps which they wore by day, even the horned head-dress, however inconvenient, (see Plate, p. 602, fig. 5.) though the man has no cap. Du Cange, from the History of Dauphiny, mentions linen night-caps.-Capitolinus, in Antonino. Enc. Lye, in voc. Strutt, plates ii. lxviii. Douce, i. 201. Du Cange, v. Cappula.

NIGHT-GOWN-The Anglo-Saxons had the Nihtesrægl, or Night-rail, and the Lig-rægel, or Nightgown. Du Cange mentions the Dormitorium, a garment put on when people went to sleep.Strutt, 37.

OMETIDES-Shoulder-pads-Used by lean women, to make their shoulders appear fuller.-Ovid, Art. Am. iii. 373.

Oгxo2-Hair-dress-A manner of tying the hair peculiar to the tragick masks and characters. The hair was elevated, and tied in a point, so that it represented a kind of cone, but not, as Cuper has pretended, a pointed hat.-Enc.

ORARIUM- -Handkerchief, &c.-This was a piece of cloth, more long than broad, which the spectators at the publick shows waved in token of approbation. Aurelian (says Vopiscus) first made donations of them to the people. They were even waved in the churches of the first Christians, in applause of the sermon. Afterwards they were used as handkerchiefs. The term was also applied to a vestment of priests and deacons, worn by them and bishops over the tunick, or dalmatick; not by sub-deacons, readers, and singers. It was also a piece of linen which the deacons wore upon the left arm. It was not square, but oblong, and in use with all the citizens. In a figure in Lewis's Thanet, we see the Stole, or Orarium, a strip hanging down before, but distinct from the fannel, or maniple, worn upon the left arm, and not synonimous, as the above extract from the Encyclopædia implies; the fannel designating the cord which bound the hands of Christ; the stole, or orarium, the rope with which he was tied unto the pillar when scourged.-Euseb. Hist. Eccles. vii. 30. Gloss. Basilic. Enc. Lewis's Thanet,141. OPOOETAAION-Tunick-A kind of tunick, every where of equal size, which covered the body from the neck to the ground, called by the Latins Recta. It could be worn without a girdle, because it did not grow narrow according to the shape, like other tunicks. It occurs upon statues of Apollo playing upon the lyre, his figures on coins, and the Tragick actors and Muses; but it is generally observed