In more recent times the stole is a narrow band of silk or stuff, fringed at the ends, adorned with embroid- ery, and even jewels, worn on the left shoulder of dea- cons, when it is called orariuni (q. v.), and round the neck of bishops and priests. It was, probably, like the maniple, at first a handkerchief or towel. It denotes the yoke of Jesus, or, as Tyndale states, the rope with which our Lord was bound to the pillar of scourging. That it is of ancient origin may be seen by the fact that the Council of Laodicea, A.D. 364, forbade its use to subdeacons. The fourth Council of Toledo says that it is worn by a deacon on the left shoulder " because he preaches," and by a priest on the right shoulder that he may be ready for his ministrations. Anciently the stole was long, reaching nearly down to the feet. In the Western Church it is the custom for a priest, when ministering at the altar, to cross the stole on his breast and put the ends through the girdle of the alb. This has become general since about the 13th century. A bishop, as he wore a pectoral cross, wore his stole straight. The deacon, at mass, wears his stole over the left shoulder, fastened under the right arm. The stole is a symbol of jurisdiction, in which sense it is con- stantlj' worn by the pope, even when not officiating; and there is a custom in Italy, illustrative of the same principle as to jurisdiction, of the parish priest, after he has administered extreme unction, leaving the stole upon the foot of the bed, not to be removed until the death or recovery of the patient.
The stole of the Eastern priests, called orarion, or epitraehelion, is merely a long strip of silk or stuff more than double the width of a Western stole, and with a hole in the middle of the upper part, through which the celebrant puts his head. It has an embroidered seam down the middle.
In the Reformed Church the stole is still used under the slightly changed form of the scarf (q. v.). Until within the last few years the use of the stole or scarf was confined in the Reformed Church of England to bishops, chaplains of the nobility, members of chapters, and graduates in divinity : of late, however, it has been generally worn by the London clergy, though with what authority is not clear. See Ornaments, Ecclesias-
TlCAl,.
Stollzein (ffroX/^fii'), a Greek term signifying "to put the chrism robe on a person."
Stomacher ("S'^S'inQ, jiethigil), some article of female attire (Isa. iii, 24), the character of which is a mere matter of conjecture. The Sept. describes it as a variegated tunic (xiTioy fttaoirnp(jwfloQ) ; the Vulg. as a si)e<ues of girdle {fascia pectoralis). The word is evidently a compound, but its elements are uncertain. Gescnius {Tkesuur. p. 1137) derives it from b'^a TpPB,
STOMION
1043
STONE
with very much the same sense as in the Sept; Saal- schlitz (A7-ckdol.i,30) from b"'5 "^rs, with the sense of " unilisguised hist," as applied to some particular kind of dress. The latest explanation (approved by Fiirst and Miihlau) is that of Dietrich {Sem. WOrterb. p. 290) from the Chald. 5riQ,jtf«e linen (Xjrs, overgar- ment), with the noun-ending il (as in b'^^IS). See Attire.
Stomion polon adaon (Sro^iov ttwXoiv a^aiov) is the beginning of a hymn attributed to Clement of Alexandria, and is found at the close of his Pcpdat/of/iie. It is the oldest Christian hymn extant, and is a sublime but somewhat turgid song of praise to the Logos, as the divine educator and leader of the "human race." The title of the hj-mn is"y^(j'OC rov Swri/po^ Xpiarov, i. e. " Hymn of the Saviour Christ," and it addresses Christ as the leader of the youth, that he himself may gather them to praise him (ver. 1-8) ; then as the shep- herd and king of the saints, that he may guide his sheep and rule over them (ver. 9-22) ; and, finally, as the Eternal Word, whose footsteps lead to heaven (ver. 23-53). The first part runs thus in the original Greek :
Stojlkoi' TrarXdJi/ u5aiiJi/,
IlTepoi/ opviSuiv un\ai/u)V,
Ol'af i'n<"i' uTpeKrjr,
I]oi^ijv ap»/u>l' /3a(n\lKU}v'
Tour ffoi'f u0e\et^f 7Tat5a? a'^eipoVf
Atveii' u7ta)9, u^ifeii/ u6o\ws
T\aidtt>v i}'fi}Topa Xpiffrov.
There are three English translations of this hymn : one by W. Wilson, in the Anfe-Aicene Christian Library, vol. iv ; Clement of A lexundria, i, 343 sq. :
" Bridle of colts untamed.
Over our wills presiding, Wing of un wandering birds,
Our flight securely guiding. Rudder of youth unbending.
Firm against ndverse shock; Shepherd with wisdom tending
Lambs of the royal flock ;"
a second by Mrs. Charles, in the Christian Life in Song, p. 44 sq. :
" Month of babes who cannot speak, Wing of nestlings who cannot fly," etc. ;
and a third by Saville, found in the Lyra Sacra (Lond. 1865), p. 5, and adopted by Schaff iji Ch7-isi in Song, p.
675:
" Shepherd of tender youth. Guiding in love and truth," etc.
For the German translations, as well as for the litera- ture on this hymn, see the very learned article on the contents and structure of this hvmn bv Prof. Piper, in his Evanr/el. Kalender for 1868, p. 17-39. (B. P.)