Dix, Gregory. The Shape of the Liturgy. 2nd ed. London:Continuum International Publishing Group, 2005 (republished from 1945 original edition).
Chapter 12, “The Development of Ceremonial” pp. 397-433.
Because of the increasingly public nature of the eucharist in the fourth century the ceremony itself was elaborated (Dix 2005, 397). During the Medieval period the liturgy gradually shifted from being something done to something said. Yet it always was intended to communicate what Jesus said to “do” in his remembrance (Dix 2005, 398). Dix brings attention to the development of vestments, observing that the vestments routinely mirror the dress of upper classes (Dix 2005, 399). This is reflected in the chausible, tunical, and alb (Dix 2005, 400). The pallium or stole was adopted by the sixth century (Dix 2005, 401). A maniple, or cloth laid across the left arm, was common in the sixth to twelfth centuries. The Dalmatic, a tunic with large sleeves, was worn by secular officials and was worn sometimes by deacons and occasionally by archbishops, though usually under a chausible (Dix 2005, 403). A tiara, or some other ceremonial headgear was adopted in the 5th century (Dix 2005, 403). Particular shoes were also adopted by the 4th century (Dix 2005, 404). All these items were closely related to everyday garments, though fairly formal ones. As the Medieval period progressed, some garments were adopted which were specific to liturgical settings. Other garments were retained though society ceased to use them. The mitre (hat) was added in the 11th century (Dix 2005, 406). The cope, a sort of cape for warmth, was added in the ninth century (Dix 2005, 407). Gloves also appear in the ninth century (Dix 2005, 408). The surplice was a replacement for the alb when bulky warm clothes were needed (Dix 2005, 408). Various other garments developed, by the end of the Medieval period, more for identification of the celebrant than for other purposes (Dix 205, 409). Vaious insignia of office were also gradually adopted (Dix 2005, 410). These were widely varied and seem to be fairly individualistic (Dix 2005, 413). Because these insignias were often used in processions and in conjunction with various candles and lights, the various lights took on significance in various places (Dix 2005, 41). Dix goes on to discuss many of the variations in lighting, observing that most seem primarily utilitarian. Incense was used in many traditions, seemingly brought into Christian tradition from Judaism (Dix 2005, 426). It was avoided during some early persecutions but returned in the fourth century (Dix 2005, 427).