,transcriber's notes3 ,this work is derived from files on the ,internet ,archive3 http3_/_/archive4org_/details_/symbolism ofchurc#jj;dura ,page numbers in this book are indicated by numbers enclosed in curly braces1 e4g4 #ii4 ,they have been located where page breaks occurred in the original book4 ,the honorific ,mr is without a following period in the original4 ,the period has been inserted in this transcription4 ,end ,transcriber's notes4 ,,the ,,symbolism ,,of ,churches and ,church ,ornaments ,a ,,translation ,,of ,,the ,,first ,,book ,,of ,,the ,rationale ,divinorum ,officiorum ,,written ,,by ,,william ,,durandus ,,sometime ,,bishop ,,of ,,mende ,,with ,,an ,,introductory ,,essay ,,and ,,notes ,,by ,,the ,,rev4 ,,john ,,mason ,,neale1 ,b4,a4 ,,and ,,the ,,rev4 ,,benjamin ,,webb1 ,b4,a4 ,,of ,,trinity ,,college1 ,,cambridge ,new ,york ,,charles ,,scribner',s ,,sons #gdc ,,and #gde ,,broadway #ahic ,,dedicated ,,to ,,the ,,cambridge ,,camden ,,society ,,by ,,two ,,of ,,its ,,founders vii ,,preface ,the interest which has lately been displayed1 as on all subjects connected with ,ecclesiology1 so more especially on the symbolical bearing of ,church ,architecture1 has led us to imagine that a translation of the most valuable work on ,symbolism which the middle ages can furnish1 might not1 at the present time1 be unacceptable to churchmen4 ,written1 however1 at a period when ,christian ,architecture had not attained its full glory1 it necessarily leaves untouched many arrangements of similar tendency1 subsequently adopted2 addressed to those who had not yet learnt to doubt everything not formally proved1 it assumes many points which may now seem to require confirmation3 and composed for the use of a clergy habituated to a most figurative ritual1 it passes over much as well known1 which is now forgotten or neglected4 ,on these accounts we have considered it necessary to prefix an ,essay on the subject2 in which we have endeavoured to prove that ,catholic ,architecture must necessarily be symbolical2 to answer the more common objections to the system2 and to elucidate it by reference to actual examples1 and notices of the figurative arrangements of our own churches4 ,we have also added notes1 where any obscurity seemed viii to require explanation2 and we have1 both in them and in the ,appendix1 thrown together such passages from ,martene1 ,beleth1 ,s4 ,isidore of ,seville1 ,hugo de ,s4 ,victore1 and other writers1 as tended to explain and to enforce the remarks of ,durandus4 ,with reference to the author himself1 but little is known2 and that little has been told before4 ,william ,durandus was born at ,puy-moisson1 in ,provence1 about the year #abbj4 ,a legend of his native country is told in the present work4 ,footnote #a ,he became the pupil of ,henry de ,luza1 afterwards ,cardinal of ,ostia2 and taught canon law at ,modena4 ,on this subject he composed a most learned work1 the ,speculum ,juris2 from which he obtained the title of ,speculator3 as also another treatise called ,repertorium ,juris3 and a ,breviarium ,glossarum in ,textum ,juris ,canonici4 ,his high attainments marked him ,footnote #b out for the office of ,chaplain to ,pope ,clement ,,iv4 ,footnote #a3 ,see p4 #abf ,footnote #b3 ,mutata fortuna1 says ,doard3 to what this refers1 we know not4 ,he was afterwards ,auditor of the ,sacred ,palace2 and ,legate to ,pope ,gregory ,x at the ,council of ,lyons4 ,he was then made ,captain of the ,papal forces2 in which post he assisted at the reduction of several rebellious cities1 and behaved with great courage4 ,he finally became ,bishop of ,mende in #abhf4 ,while in this post1 and resident at ,rome 7for he did not personally visit his diocese till #abia1 the administration of the diocese being perhaps left to a nephew of the same name1 who succeeded him71 he finished the work1 of the first book of which a translation is presented to the reader4 ,but it probably ix was commenced before2 for we find from a passage in its latter half1 that so far had been written during the course of this same year #abhf4 ,and there is no difficulty in the title1 ,episcopus ,miniatensis1 which he gives himself in the ,proeme1 as this could easily have been added afterwards4 ,but it was certainly published1 as ,martene observes1 before #abie2 because ,durandus speaks of the ,feasts of the ,holy ,apostles as semi-doubles1 whereas in that year1 by a constitution of ,pope ,urban1 they were commanded to be observed as doubles4 ,the time at which the treatise was written more especially demands our attention2 because1 did we imagine it only a few years later than it really was1 we might well be astonished at finding no reference to the ,symbolism of the ,decorated ,style4 ,the interruptions amidst which the ,rationale was written are feelingly alluded to by its author1 in the ,epilogue 7p4 #afa74 ,he also wrote a treatise ,de ,modo ,concilii ,generalis habendi1 probably either suggested by1 or preparatory to1 that of ,lyons4 ,he afterwards went on an embassy from the ,pope to the ,sultan2 and is by some said to have ended this life at ,nicosia in ,cyprus4 ,but the fact is not so3 for having governed his diocese ten years1 and having refused the proffered ,archbishopric of ,ravenna1 he departed at ,rome on the ,feast of ,all ,saints1 #abif1 being buried in the ,church of ,sancta ,maria super ,minervam1 where his monument is yet to be seen1 with the following inscription3-- x ,hic jacet egregius doctor proesul ,mimatensis1 ,nomine ,duranti ,guillelmus regula morum3 ,splendor honestatis et casti candor amoris ,altum consiliis spatiosum mente serenum ,hunc insignibat immotum turbine mentis4 ,mente pius1 sermone gravis1 gressuque modestus1 ,extitit infestus super hostes more leonis3 ,indomitos domuit populos1 ferroque rebelles1 ,impulit1 ,ecclesiae victor servire cogit4 ,comprobat officiis1 paruit ,romania sceptro ,belligeri comitis ,martini tempore quarti3 ,edidit in ,jure librum1 quo jus reperitur3 ,et ,speculum ,juris1 et patrum ,pontificale3 ,et ,rationale ,divinorum patefecit3 ,instruxit clerum scriptis1 monuitque statutis3 ,gregorii deni1 ,nicolai scita perenni ,glossa diffudit populis1 sensusque profundos3 ,jure dedit mentes et corpus luce studentum3 ,quem memori laude genuit ,provincia dignum3 ,et dedit a ,podio ,missone diaecesis ilium3 ,inde ,biterrensis1 praesignis curia ,papae3 ,dum foret ecclesiae ,mimatensis sede quietus1 ,hunc vocat octavus ,bonifacius2 altius ilium ,promovet2 hic renuit ,ravennae praesul haberi4 ,fit comes invictus simul hinc et marchio tandem1 ,et ,romam rediit3 ,domini sub mille trecentis 7,quatuor amotis7 annis3 tumulante ,minerva4 ,surripit hunc festiva dies1 prima ,novembris4 ,guadia cum ,sanctis tenet ,omnibus inde sacerdos3 ,pro quo perpetuo datur haec celebrare capella4 ,the ,rationale was the first work1 from the pen of an uninspired writer1 ever printed4 ,the editio princeps appeared at the press of ,fust in #adei2 being preceded only by the ,psalters of #adeg and #adei4 ,it is1 of course1 of the most extreme rarity3 the beauty of the typography has seldom been exceeded4 ,chalmers mentions1 besides this1 thirteen editions in the fifteenth1 and thirteen in the sixteenth century3 all of them are very rare4 xi ,the editions with which we are acquainted1 are those of ,rome #adgc2 ,lyons #aejc1 #aeab1 #aecd1 #aehd2 ,antwerp #aegj2 ,venice #aeii1 #afji4 ,the translation has been made from the editions of #adgc and #aeii4 ,the former is a magnificent specimen of typography3 the words are excessively contracted2 and there are double columns to each page4 ,our copy is partially illuminated2 and the binding is ornamented with a border of the ,evangelistic ,symbols4 ,the latter contains also the first edition of the work of ,beleth1 and is a reprint of ,doard's ,lyons edition of #aefe4 ,doard dedicated it to his brother1 ,bishop of ,marseilles2 and prefixed a ,preface1 in which he bestows a well-merited eulogium on ,durandus1 and mentions the care taken in correcting and revising the work4 ,he also added some notes1 of little worth4 ,the ,venice reprint is so vicious a specimen of typography1 that from it alone the sense could in many places hardly be explained4 ,our copy belonged to ,bishop ,white ,kennett1 who appears to have studied it diligently4 ,we must now say a few words as on our own share in the work4 ,with respect to the ,introduction1 fully convinced as we are of the truth and importance of the general principle maintained in it1 we do not wish to press1 as matter of certainty1 all or any of the minor details into which that theory is carried4 ,we believe1 indeed1 that the more the subject has been studied1 the more truthful our views will appear to be3 but we wish the reader to bear in mind1 that the weakness of any portion of them is no argument against their reception1 as a whole4 ,at the same time1 none can be more aware than ourselves how much more ably such views might have been advocated3 we have not1 however1 spared xii time or pains in the study of the subject2 'and if we have done meanly1 it is that we could attain unto4' ,in the ,translation1 we have endeavoured1 too often unsuccessfully1 to retain the beautiful simplicity of the original4 ,in the obscure passages1 of which there are not a few1 we have mentioned the difficulty in the notes1 lest the reader1 by our mistake1 should be led into error himself4 ,the quotations from ,holy ,scripture are given in the authorised version1 except where1 to bring out the author's full meaning1 it was necessary to have recourse to the ,vulgate2 and we have then translated literally from that4 ,we have felt no small pleasure in thus enabling this excellent prelate1 though at so far distant a land from his own1 and after a silence of nearly six hundred years1 being dead1 yet to speak3 and if the following pages are at all useful in pointing out the sacramental character of ,catholic art1 we shall be abundantly rewarded1 as being fellow-workers with him in the setting forth of one1 now too much forgotten1 ,church principle4 ,j4 ,m4 ,n4 ,b4 ,w4 ,michaelmas1 #ahdb4 ,,introductory ,,essay ---- ,,sacramentality3 ,a ,,principle ,,of ,,ecclesiastical ,,design ,,analysis ,,of ,,the ,,introductory ,,essay ,,introduction4 #a4 ,spread of the study of ,church ,architecture4 #b4 ,obvious1 but indefinable1 difference between old and new churches4 ,wherein this consists4 ,not in association1 ,nor in correctness of details1 ,nor in the ,picturesque1 ,nor in the ,mechanical advantages1 ,but in ,reality considered1 in an enlarged view1 as ,sacramentality4 #c4 ,this probable1 from examples1 and promises in ,holy ,scripture4 ,catholic consent1 examples to the contrary1 philosophical reasons4 #d4 ,enunciation of the subject4 #e4 ,writers on the subject1 ,pugin1 ,poole1 ,lewis1 ,coddington1 the writers of the ,cambridge ,camden ,society4 ,a4 ,,arguments ,,for ,,symbolism4 ,i4 ,a ,,priori4 ,symbolising spirit of ,catholic ,antiquity1 in 7a7 ,interpretation of ,holy ,scriptures4 7b7 ,analogy of the ,jewish ,ceremonies4 7c7 ,private manners4 7d7 ,emblems in ,catacombs1 etc4 7e7 ,symbolical interpretation of ,heathen writers4 ,,ii4 ,,analogical4 i4 ,examples of other nations4 7a7 ,jews4 7#a7 ,temple rites4 7#b7 ,legal observances4 7#c7 ,sacred books4 7b7 ,turks4 7c7 ,infidels4 7#a7 ,hindu and ,egyptian ,mythology 7#b7 ,persian ,poetry4 7d7 ,heretics4 xvi ii4 ,from ,nature4 7a7 ,trinity4 7b7 ,resurrection4 7c7 ,self-sacrifice1 iii4 ,from ,art4 7a7 ,sculpture1 7b7 ,painting4 7c7 ,music4 7d7 ,language of ,flowers4 iv4 ,parabolical teaching4 ,,iii4 ,,philosophical4 ,objective answering to ,subjective4 ,all effect sacramental of the efficient4 ,sacramentality of all ,religion4 ,ritualism peculiarly and necessarily sacramental4 ,church ,architecture1 a condition of ,ritualism4 ,necessities induce accidents3 and these material expressions4 ,example3 ,necessities of ,ritualism1 and their expressions in earlier and later ages4 ,hence ,symbolism4 ,essential4 ,intended4 ,conventional1 which again becomes intended4 ,,iv4 ,,analytical4 #a4 ,cruciformity4 #b4 ,ascent to ,altar4 #c4 ,orientation4 #d4 ,verticality4 ,v4 ,,inductive4 ,express and continuous testimony4 7a7 ,apostolical ,constitutions4 7b7 ,eusebius4 7c7 ,symbolical writers4 ,actual examples4 ,,vi4 ,,recapitulation4 ,b4 ,,examples ,,of ,,symbolism4 ,i4 ,,doctrines4 7a7 ,the ,holy ,trinity1 set forth in i4 ,nave and ,two ,aisles4 ii4 ,chancel1 ,nave and ,apse1 iii4 ,clerestory1 ,triforium1 and ,pier ,arches1 iv4 ,triple windows4 v4 ,altar steps4 vi4 ,triplicity of mouldings1 vii4 ,minor details4 7b7 ,regeneration4 i4 ,the octagonal form of ,fonts1 ii4 ,the octagonal form of ,piers1 iii4 ,fishes4 7c7 ,atonement4 i4 ,cruciformity4 ii4 ,deviation of ,orientation4 iii4 ,double ,cross1 iv4 ,the threat ,rood4 v4 ,details4 7d7 ,communion of ,saints4 ,,ii4 ,,details4 7a7 ,windows3 a series of examples4 7b7 ,doors4 i4 ,norman tympana4 ii4 ,double doors in ,early ,english4 7a7 ,these explained in two ways1 7#a7 ,christ's entrance into the world4 7#b7 ,our entrance into the kingdom of heaven4 7b7 ,difference between mouldings of ,chancel arches and doors4 7c7 ,porches4 7d7 ,chancel ,arch and ,rood ,screen4 7e7 ,monuments4 7a7 ,difference of ancient and modern symbolism in these1 7#a7 ,sceptical character of the present age4 7#b7 ,paganism of modern design4 7#c7 ,reality of ancient design4 7b7 ,historical details of ,monuments4 7f7 ,gurgoyles and ,poppyheads4 7g7 ,flowers used in architecture4 ,c4 ,,objections ,,answered4 #a4 ,inequality of type and antitype4 #b4 ,difference of ,symbolism in the same arrangement4 #c4 ,mechanical origin4 ,d4 ,,history ,,of ,,symbolism4 #a4 ,norman2 as symbolising facts4 #b4 ,early ,english2 as symbolising doctrines4 #c4 ,decorated2 as symbolising the connection of doctrines4 #d4 ,perpendicular2 as symbolising the progress of ,erastianism4 #e4 ,flamboyant1 etc4 #f4 ,post ,reformation ,symbolism4 ,e4 ,,conclusion4 ,contrast between a modern and ancient ,church4 ,laus ,deo xix ,,introductory ,,essay ,,chapter ,i ,,introductory ,the study of ,church ,architecture has within the last few years become so general1 and a love for it so widely diffused1 that whereas1 in a former generation it was a task to excite either1 in the present it is rather an object to direct both4 ,an age of church-building1 such as this1 ought to produce good architects1 not only from the great encouragement given to their professional efforts1 but from the increasing appreciation of the principles and powers of their art4 ,and yet it cannot be denied1 however we may account for the fact1 that 7at least among those for whom we write1 the members of our own communion71 no architect has as yet arisen1 who appears destined to be the reviver of ,christian art4 ,it is not that the rules of the science have not been studied1 that the examples bequeathed to us have not been imitated1 that the details are not understood4 ,we have 7though they are but few7 modern buildings of the most perfect proportions1 of the most faultless details1 and reared with lavish expense4 ,it is that there is an undefined--perhaps almost undefinable--difference between a true 'old church1' and the most perfect of modern temples4 ,in the former1 at least till late in the ,perpendicular era1 we feel that1 however xx strange the proportions1 or extraordinary the details1 the effect is church-like4 ,in the latter1 we may not be able to blame2 but from a certain feeling of unsatisfactoriness1 we cannot praise4 ,the solution of the problem1--,what is it that causes this difference8 has been often attempted1 sometimes with partial1 but never with complete1 success4 ,that most commonly given is the following3--,the effect of association in old buildings1--the mellowing power of time1--the evident antiquity of surrounding objects1--the natural beauties of foliage1 moss1 and ivy1 that require centuries to reach perfection2--as on the other hand1 the bareness1 the newness1 nay even the sharpness and vigour of new work2 these1 it is said1 are sufficient to stamp a different character on each4 ,there is doubtless something in this2 but that it is not the whole cause is evident from the fact1 that give a modern church all the above mentioned advantages on paper1 and an experienced eye will soon detect it to be modern4 ,those writers who1 as ,grose1 ,milner1 and ,carter1 lived before the details of ,christian art were understood1 seem to have placed its perfection in a thorough knowledge of these3 experience has proved them wrong4 ,others1 as ,mr4 ,petit1 ,footnote #c have made a kind of ideal picturesque2 and1 having exalted the phantasm into an idol1 have fallen down and worshipped it4 ,others1 again1 have sought for an explanation of the difficulty in mathematical contrivance and mechanical ingenuity2 and the result has been little more than the discovery of curious eave-drains1 and wonderful cast-iron roof-work4 ,lastly1 ,mr4 ,pugin 7cum talis sis1 utinain noster esses67 has placed the thing required in ,reality4 xxi ,that is1 to quote his own words1 in making these the two great rules of design3-- #a4 ,that there should be no features about a building which are not necessary for convenience1 construction1 or propriety3 #b4 ,that all ornament should consist of enrichment of the essential construction of a building4' ,footnote #d ,and we may add1 as a corollary1 still quoting the same writer3--',the smallest detail should have a meaning or serve a purpose3 the construction itself should vary with the material employed3 and the designs should be adapted to the material in which they are to be executed4' ,still1 most true and most important as are these remarks1 we must insist on one more axiom1 otherwise ,christian art will but mock us1 and not show us wherein its great strength lieth4 ,footnote #c3 ,see the review of his work in the ,ecclesiologist1 vol4 i1 pp4 #ia-aje4 ,footnote #d3 ,pugin's ',true ,principles1' p4 #a4 ,a ,catholic architect must be a ,catholic in heart4 ,simple knowledge will no more enable a man to build up ,god's material1 than ,his spiritual temples4 ,in ancient times1 the finest buildings were designed by the holiest bishops4 ,wykeham and ,poore will occur to every churchman4 ,and we have every reason to believe1 from ,god's ,word1 from ,catholic consent1 and even from philosophical principles1 that such must always be the case4 ,holy ,scripture1 in mentioning the selection of ,bezaleel and ,aholiab1 as architects of the ,tabernacle1 expressly asserts them to have been filled 'with the ,spirit of ,god in wisdom1 and in understanding1 and in knowledge1 and in all manner of workmanship1 to devise cunning works1 to work in gold1 and in silver and in brass1 and in cutting of stones to set them1 and in carving of timber1 to work in all manner of workmanship4' ,and this indeed is only a part of the blessing of the pure in heart3 they see ,god1 the ,fountain of ,beauty1 even in this life2 as they shall see ,him1 the ,fountain of ,holiness1 in the xxii next4 ,from ,catholic consent we may learn the same truth4 ,why else was ,ecclesiastical ,architecture made a part of the profession of ,clerks1 than because it was considered that the purity and holiness of that profession fitted them best for so great a work8 ,footnote #e ,footnote #e3 ,compare the general drift of the ,address to ,paulinus4 ,eusebius4 ,h4 ,e4 ,x4 #d4 ,nay1 we have remarkable proofs that feeling without knowledge will do more than knowledge without feeling4 ,there are instances of buildings--,lisbon cathedral and ,s4 ,peter's ,college chapel1 ,cambridge1 are cases in point--which1 with ,debased or ,italian details1 have nevertheless ,christian effect4 ,and we have several similar cases1 more particularly in the way of towers4 ,now1 allowing the respectability1 which attaches itself to the profession of a modern architect1 and the high character of many in that profession1 none would assert that they1 as a body1 make it a matter of devotion and prayer2 that they work for the ,church alone regardless of themselves2 that they build in faith1 and to the glory of ,god4 ,in truth1 architecture has become too much a profession3 it is made the means of gaining a livelihood1 and is viewed as a path to honourable distinction1 instead of being the study of the devout ecclesiastic1 who matures his noble conceptions with the advantage of that profound meditation only attainable in the contemplative life1 who1 without thought of recompense or fame1 has no end in view but the raising a temple1 worthy of its high end1 and emblematical of the faith which is to be maintained within its walls4 ,it is clear that modern architects are in a very different position from their predecessors1 with respect to these advantages4 ,we are not prepared to say that none but monks ought to design churches1 or that it is impossible for a professional xxiii architect to build with the devotion and faith of an earlier time4 ,but we do protest against the merely business-like spirit of the modern profession1 and demand from them a more elevated and directly religious habit of mind4 ,we surely ought to look at least for church-membership from one who ventures to design a church4 ,there cannot be a more painful idea than that a separatist should be allowed to build a ,house of ,god1 when he himself knows nothing of the ritual and worship of the ,church from which he has strayed2 to prepare both font and altar1 when perchance he knows nothing of either ,sacrament but that he has always despised them4 ,or1 again1 to think that any churchman should allow himself to build a conventicle1 and even sometimes to prostitute the speaking architecture of the ,church to the service of ,her bitterest enemies6 ,what idea can such a person have formed of the reality of church architecture8 ,conceive a churchman designing a triple window1 admitted emblem of the ,most ,holy ,trinity1 for a congregation of ,socinians6 ,we wish to vindicate the dignity of this noble science against the treason of its own professors4 ,if architecture is anything more than a mere trade2 if it is indeed a liberal1 intellectual art1 a true branch of poesy1 let us prize its reality and meaning and truthfulness1 and at least not expose ourselves by giving to two contraries one and the same material expression4 ,it is objected that architects have a right to the same professional conscience that is claimed1 for instance1 by a barrister4 ,to which we can only reply1 that it must be a strange morality which will justify a pleader in violating truth2 and how much worse for an architect to violate truth in things immediately connected with the ,house and worship of ,god8 ,it may be asked1 ,do we mean to imply then that a church architect ought never xxiv to undertake any secular building8 ,perhaps1 as things are1 we cannot expect so much as this now3 but we can never believe that the man who engages to design union-houses1 or prisons1 or assembly-rooms1 and gives the dregs of his time to church-building1 is likely to produce a good church1 or1 in short1 can expect to be filled from above with the ,spirit of ,wisdom4 ,the church architect must1 we are persuaded1 make very great sacrifices3 he must forego all lucrative undertakings1 if they may not be carried through upon those principles which he believes necessary for every good building2 and particularly if the end to be answered1 or the wants to be provided for1 are in themselves unjustifiable or mischievous4 ,even in church-building itself1 he must see many an unworthy rival preferred to him1 who will condescend to pander to the whims and comfort of a church-committee1 will suit his design to any standard of ritualism which may be suggested by his own ignorance1 or others' private judgment1 who will consent to defile a building meant for ,god's worship with pews and galleries and prayer-pulpits and commodious vestries4 ,but hard as the trial may be1 a church architect must submit to it1 rather than recede from the principles which he knows to be the very foundation of his art4 ,we would go further even1 and deny the possibility of any architect's success in all the different styles of ,pointed architecture1 not to mention the orders of ,greece and ,rome1 ,vitruvian1 ,palladian1 ,cinque ,cento1 ,wrennian1 nay even ,chinese1 ,swiss1 ,hindoo1 and ,egyptian at once4 ,we have not even now exhausted the list of styles in which a modern architect is supposed to be able to design4 ,it is even more absurd than if every modern painter were expected1 and should profess1 to paint equally well in the styles of ,perugino1 ,francia1 ,raphael1 ,holbein1 ,claude1 the ,poussins1 ,salvator ,rosa1 ,correggio1 ,van ,eyck1 xxv ,teniers1 ,rubens1 ,murillo1 ,reynolds1 ,west1 ,gainsborough1 ,overbeck1 and ,copley ,fielding all at once6 ,an architect ought indeed to be acquainted1 and the more the better1 with all styles of building3 but if architecture1 as we said before1 is a branch of poesy1 if the poet's mind is to have any individuality1 he must design in one style1 and one style only4 ,for the ,anglican architect1 it will be necessary to know enough of the earlier styles to be able to restore the deeply interesting churches1 which they have left us as precious heirlooms2 enough of the ,debased styles1 to take warning from their decline3 but for his own style1 he should choose the glorious architecture of the fourteenth century2 and1 just as no man has more than one hand-writing1 so in this one language alone will he express his architectural ideas4 ,we cannot leave this topic without referring to what the ,cambridge ,camden ,society has said with respect to architectural competition4 ,footnote #f ,it is a fact that at this time many competing designs are manufactured in an architect's office1 by some of his clerks1 as if by machinery3 if a given plan is chosen1 the architect is summoned1 and sees his 767 design for the first time1 when he is introduced to the smiling committee-men4 ,it is another fact that there is at this time in ,london a small body of persons1 with no other qualification than that of having been draughtsmen in an architect's office1 who get up a set of competing designs for any aspirant who chooses to give them a few instructions1 and to pay them for their trouble4 ,how much it is to be wished that there were some examination of an architect's qualifications1 before he should be allowed to assume the name6 ,it seems strange that the more able members of the profession do not themselves feel some esprit de corps1 and do not at xxvi least endeavour to claim for their art its full dignity and importance4 ,we fear however that very few1 as yet1 take that religions view of their profession1 which we have shown to be seemly1 even if not essential4 ,if1 however1 we succeed in proving that religion enters very largely into the principles of church architecture1 a religious ethos1 we repeat1 is essential to a church architect4 ,at all events1 in an investigation into the differences between ancient and modern church architecture1 the contrast between the ancient and modern builders could not be overlooked3 and it is not too much to hope that some1 at least1 may be struck by the fact1 that the deeply religious habits of the builders of old1 the hours1 the cloister1 the discipline1 the obedience1 resulted in their matchless works2 while the worldliness1 vanity1 dissipation1 and patronage of our own architects issue in unvarying and hopeless failure4 ,footnote #f3 ,see ,ecclesiologist1 vol4 i1 pp4 #fi1 #he4 ,we said that there were philosophical reasons for the belief that we must have architects--before we can have buildings--like those of old4 ,if it be true that an esoteric signification1 or1 as we shall call it1 ,sacramentality1 ,footnote #g ran through all the arrangements and details of ,christian architecture1 emblematical of ,christian discipline1 and suggested by ,christian devotion2 then must the discipline have been practised1 and the devotion felt1 before a ,christian temple can be reared4 ,that this esoteric meaning1 or symbolism1 does exist1 we are now to endeavour to prove4 ,footnote #g3 ,it may be proper to distinguish between five terms1 too generally vaguely employed in common1 and which we shall often have occasion to use3 we mean1 allegorical1 symbolical1 typical1 figurative1 and sacramental4 ',allegory employs fictitious things and personages to shadow out the truth3 ,symbolism uses real personages and real actions 7and real things7 as symbols of the truth3' ,british ,critic1 ,no4 lxv4 p4 #aba4 ,sacramentality is symbolism applied to the truth ,greek text1 the teaching of the ,church1 by the hands of the teacher3 a ,type is a symbol intended from the first3 a ,figure is a symbol not discovered till after the thing figurative has had a being4 xxvii ,we assert1 then1 that ,sacramentality is that characteristic which so strikingly distinguishes ancient ecclesiastical architecture from our own4 ,by this word we mean to convey the idea that1 by the outward and visible form1 is signified something inward and spiritual3 that the material fabric symbolises1 embodies1 figures1 represents1 expresses1 answers to1 some abstract meaning4 ,consequently1 unless this ideal be itself true1 or be rightly understood1 he who seeks to build a ,christian church may embody a false or incomplete or mistaken ideal1 but will not develope the true one4 ,hence1 while the ,parthenon1 or a conventicle1 or a modern church1 may be conceived to have1 on the one hand1 so much truthfulness1 as to symbolise respectively the graceful1 but pagan1 worship of ,athene--the private judgment of the dissenter--and the warped or ill-understood or puritanised religious ethos of the modern churchman2 and1 on the other hand1 to have so much reality as to carry out most satisfactorily ,mr4 ,pugin's canons2 yet1 inasmuch as in neither case was the builder's ideal the true one1 so in neither case is his architecture in any way adapted to1 or an embodiment of1 the ideal of the ,church4 ,reality1 then1 is not of itself sufficient4 ,what can be more real than a pyramid1 yet what less ,christian8 ,it must be ,christian reality1 the true expression of a true ideal1 which makes ,catholic architecture what it is4 ,this ,christian reality1 we would call ,sacramentality2 investing that symbolical truthfulness1 which it has in common with every true expression1 with a greater force and holiness1 both from the greater purity of the perfect truth which it embodies1 and from the association which this name will give it with those adorable and consummate examples of the same xxviii principle1 infinitely more developed1 and infinitely more holy in the spiritual grace which they signify and convey1--the ,blessed ,sacraments of the ,church4 ,the modern writers who have treated on ,symbolism seem to have taken respectively very partial views of the subject4 ,mr4 ,pugin does not seem in his books to recognise the particular principle which we have enunciated4 ,we have shown that his law about ,reality is true so far as it goes1 but that it does not go far enough4 ,he himself1 for example1 is now contemplating a work on the reality of domestic1 as before of ecclesiastical1 architecture4 ,now1 nothing can be more true1 nothing more useful1 than this4 ,yet even he does not seem to have discerned that as contact with the ,church endues with a new sanctity1 and elevates every form and every principle of art3 so in a peculiar sense the sacred end to which church architecture is subservient1 elevates and sanctifies that reality which must be a condition of its goodness in common with all good architecture2 in short1 raises this principle of ,reality into one of ,sacramentality4 ,we should be sorry to assert that ,mr4 ,pugin does not feel this1 though we are not aware that he has expressed it in his writings3 but in his most lasting writings1 his churches namely1 it is clear that the principle1 if not intentionally even1 and if only incompletely1 has not been without a great influence on that master mind4 ,yet even in these we could point to details1 and in some of his earlier works to something more than details1 which shew that there is something wanting2 that in the bold expedients and fearless licence which his genius has led him to employ1 he has occasionally gone wrong2 not from the fact of his departure from strict precedent1 and his vindication of a certain architectural freedom1 but because in these escapements from authority1 he has not invariably kept in view the xxix principle now advocated4 ,however the author of the ',true ,principles' might point to his churches1 to prove that a reverent and religious mind1 employed in administering to the material wants of the ,church1 7even though that reverence be misapplied1 and that ,church in a schismatical position71 cannot fail to succeed1 at least in some degree1 in stamping upon his work the impress of his own faith and zeal1 and in making it1 at least to some extent1 a living development and expression of the true ideal4 ,mr4 ,poole1 the author of the ',appropriate ,character of ,church ,architecture1' would appear to believe the symbolism of details rather than any general principle4 ,he was the first1 we think1 to reassert that the octagonal form of fonts was figurative of ,regeneration4 ,in the latter edition of his ,book he has adopted several of the symbolical interpretations advanced by the writers of the ,cambridge ,camden ,society4 ,mr4 ,lewis1 in his illustrations of ,kilpeck church 7in an appendix to which he has printed a translation of some part of the ',rationale' of our author71 has given a treatise on symbolism generally1 and has applied his principles to the explanation of the plan and details of that particular church4 ,his book excited some attention at the time of publication1 and was met by considerable ridicule in many quarters4 ,to this we think it was fairly open1 since the author did not seem to have grasped the true view of the subject4 ,he appears to believe that1 from the very first1 all church architecture was intentionally symbolical4 ,now this is an unlikely supposition1 inasmuch as till church architecture was fully developed1 we do not think that its real significancy was understood to its full extent by those who used it4 ,that it was1 in its imperfect state1 symbolical1 we should be the last to deny2 but it seems more in accordance xxx with probability1 and more in analogy with the progress of other arts1 to believe that at first certain given wants induced and compelled certain adaptations to those wants3 which then did symbolise the wants themselves2 and which afterwards became intentionally symbolical4 ,now such a view as this will explain satisfactorily how a ,christian church might be progressively developed from a ,basilican model4 ,mr4 ,hope1 in his essay on ,architecture1 carries us back to the very earliest expedient likely to be adopted by a savage to protect him from weather1 and from this derives every subsequent expansion of the art4 ,which may be true1 and probably is true1 so far at least as this3 that1 however first acquired1 the elementary knowledge of any method of building would be1 like all other knowledge1 continually receiving additions and improvements1 till from the first bower of branches sprang the ,parthenon1 and from that again ,cologne or ,westminster4 ,but then it is clearly necessary to show some moral reason for so strange a development1 so complete a change of form and style4 ,now the theory that the ethos of ,catholic architects working upon the materials made to hand1 namely1 the ancient orders of pagan architecture and 7say7 the ,basilican plan1 gradually impressed itself upon these unpromising elements1 and progressively developed from them a transcript of that ethos in ,christian architecture1 is intelligible at least1 and presents no such difficulty as ,mr4 ,lewis's supposition that ancient architects 7he does not say when1 or how long--but take ,kilpeck church and say ,norman architects7 designed intentionally on symbolical principles4 ,we want in this case to be informed when the change took place1 from what period architects began to symbolise intentionally1 at what time they forgot the traditions of church-building1 which they must have had1 and commenced to carry new principles into practice4 xxxi ,nor1 on this supposition1 do we see why there should have been any progressive development1 why the ,basilican and ,debased-,pagan trammels were not cast away at once2 nor why1 if the ideal of the ,norman architect was true and perfect 7that is if he were a true ,catholic71 its expression should not have been so too3 nor why any ,norman symbolism1 thus originated1 should ever have been discarded 7as it has been in later styles71 instead of remaining an integral and essential part of the material expression of the ,church's mind4 ,now our view appears to be open to no such objection4 ,on the one hand there are given materials to work upon1 and on the other a given spirit which is to mould and inform the mass4 ,the contest goes on3 mind gradually subdues matter1 until in the complete development of ,christian architecture we see the projection of the mind of the ,church4 ,it is quite in analogy with the history and nature of the ,church1 and with the workings of ,god's providence with respect to it1 that there should be this gradual expansion and development of truth4 ,we foresee the objection that will be raised against fixing on any period as that of the full ripeness of ,christian art1 and are prepared for many sneers at our advocacy of the perfection of the ,edwardian architecture4 ,but we are assured that1 if there is any truth 7not to say in what is advanced in this essay1 but7 in what has ever been proposed by any who have appreciated the genius of ,pointed ,architecture--to confine ourselves to our own subject--no other period can be chosen at which all conditions of beauty1 of detail1 of general effect1 of truthfulness1 of reality are so fully answered as in this4 ,and from this spring two important considerations4 ,firstly1 the decline of ,christian art--which may be traced from this very period1 if architecture be tried by any of the conditions which have been laid down--was confessedly xxxii coincident with1 and 7if what we have said is true7 was really symbolical of1 those corruptions1 which ended in the great rending of the ,latin ,church2 the effects of1 and penalties for1 which remain to this day in full operation in the whole of ,western ,christendom4 ,secondly1 the ,decorated style may be indeed the finest development of ,christian architecture which the world has yet seen2 but it does not follow that it is the greatest perfection which shall ever be arrived at4 ,no3 we too look forward1 if it may be1 to the time when even a new style of church architecture shall be given us1 so glorious and beautiful and true1 that ,cologne will sink into a fine example of a transitional period1 when the zeal and faith and love of the reunited ,church shall find their just expression in the sacramental forms of ,catholic art4 ,but besides the above objection to ,mr4 ,lewis's theory we may mention the arbitrary way in which he determines on things which are to be symbolised1 and then violently endeavours to find their expected types4 ,this is quite at variance with the practice of any sober symbolist2 and more especially 7as we shall hereafter have occasion to point out7 with that of ,durandus4 ,this forced sort of symbolism naturally leads to a disregard of precedent and authority3 and accordingly we remember to have heard of a design by this gentleman for the arrangement of a chancel which professed to symbolise certain facts and doctrines2 but which1 whatever might be the ingenuity of the symbolism1 was no less opposed to the constant rule of arrangement in ancient churches1 than it was practically absurd and inconvenient for the purpose which it was meant to answer4 ,indeed1 while ,mr4 ,lewis insists strongly on the symbolising of facts1 he does not succeed in grasping any general principle1 any more than he sees the xxxiii difficulty there is in the way of our receiving his supposition of an intention to symbolise from the first4 ,no architect ever sat down with an analysed scheme of doctrines which he resolved to embody in his future building3 in this1 as in any other department of poesy1 the result is harmonious1 significant1 and complete1 and may be resolved into its elements1 though these elements might never have been laid by the poet as the foundation upon which to raise his superstructure4 ,that were like ,de ,la ,harpe's theory that an epic poet should first determine on his moral1 and then draw out such a plan for his poem as may enable him to illustrate that moral4 ,footnote #h ,footnote #h3 ,it is with pain that we have spoken of ,mr4 ,lewis at all1 because every ,ecclesiologist owes him a debt for his great boldness in turning the public attention to the subject of symbolism4 ,yet we believe that a prejudice has been excited by him against that subject which it will be hard to get over2 for we are constrained to say1 that greater absurdities were never printed than some which have appeared in his book4 ,his explanations of the west end of ,kilpeck church--his cool assumption when any bracket appears more puzzling than usual that it is of later work1 and therefore not explainable--his random perversions of ,scripture--his puerile conceits about the door--deserve this criticism4 ,this same south door he extols as a perfect mine of ecclesiastical information1 while he confesses himself unable to explain the symbols wrought on the two orders of the arch--that is about two-thirds of the whole6 ,it is strange1 too1 that in his restoration of the church1 he should have forgotten all about the bells--and have violated a fundamental canon of symbolism1 by terminating his western gable in a plain ,cross4 ,the writers of the ,cambridge ,camden ,society have carried out the system more fully and consistently than any others4 ,it has evidently grown upon them1 during the process of their inquiries3 yet in their earliest publications1 we trace1 though more obscurely1 the same thing4 ,their ',few ,words to ,church-,builders' acknowledged the principle to a far greater length2 and the ,ecclesiologist has always acted upon it1 even when not expressly referring to it4 ,as a necessary consequence1 they were the first who dwelt on the absolute necessity of a distinct and spacious chancel2 the first who recommended1 and xxxiv where they could1 insisted on1 the re-introduction of the rood-screen2 and the first to condemn the use of western triplets4 ,the position and shape of the font1 the necessity of orientation1 and some few details1 they have1 but only in common with others1 urged4 ,the ,oxford ,architectural ,society have never recognised any given principles3 and in consequence ,littlemore is proposed by them as a model--a church either without1 or else all1 chancel2 and either way a solecism4 ,as might have been expected from a separatist1 ,rickman1 in his treatise1 gives not a single line to the principle for which we contend4 ,mr4 ,bloxam1 in his excellent little work1 though often referring to it--more especially in the later editions which have appeared since the labours of the ,cambridge ,camden ,society--yet hardly gives it that prominence which we might have expected from one who possesses so just an idea of mediaeval arrangements and art4 ,among the chief opposers of the system we may mention ,mr4 ,coddington of ,ware1 who sees perfection in the clumsiness of ,basilican arrangements1 and schism in the developed art of the middle ages4 ,this writer1 as it has been observed in the ,ecclesiologist1 contends for two things3--#a4 ,that one great object of ,romanism was to abolish the distinction between the clergy and laity3 #b4 ,that another great object of the same ,church1 acting by its monks1 7or1 as he calls them1 schismatical communities7 was to exalt the clergy unduly above the laity4 ,the former assertion he does not attempt to prove3 the latter he supports by pointing to the arrangement of the rood-screen1 which1 therefore1 like the ,french ,ambonoclasts1 he wishes to pull down both in cathedrals and churches4 xxxv ,this brief review of the principal writers who have treated on the ,symbolism of ,churches and ,church ,ornaments1 concludes our first chapter4 ,in it we have endeavoured to point out an acknowledged desideratum2 to shew what suppositions have been advanced on the subject2 to set forth wherein1 and for what reason1 they fail of being satisfactory2 to enunciate the principle of ,sacramentality as essential for the full appreciation and successful imitation of ancient church architecture2 and finally1 in referring to the works of some later symbolists1 to shew why their hypotheses are incomplete or untenable4 ,we have also brought under review the glaring contrasts between the methods of life of an ancient and modern architect2 and1 if we may so say1 between the machinery of designing and the habit of mind in the two cases4 ,we shall now proceed to examine those arguments which may lead us to suspect that some such principle as ,sacramentality really exists4 xxxvi ,,chapter ,,ii ,,the ,,argument ,a ,,priori ,it will first be proper to consider whether1 regarding the subject priori1 that is1 looking at the habits and manners of those among whom the symbolical system originated1 if it originated anywhere1 we have reason to think them at all likely to induce that system4 ,now1 as matter of fact1 we know that the train of thought1 the every-day observances1 above all1 the religious rites of the early ,christians1 were in the highest degree figurative4 ,the rite of ,baptism gave the most forcible of all sanctions to such a system2 and while it sanctioned1 it also suggested1 some of the earliest specimens of ,christian symbolism4 ,hence1 when that rite was found to be1 so to speak1 connected with the word formed by the initial letters of our ,blessed ,saviour's name and titles1 arose the ,mystic ,fish3 hence1 as we shall see1 the octagonal baptistery and font4 ,indeed1 almost every great doctrine had been symbolised at a very early period of ,christianity4 ,the ,resurrection was set forth in the ,phoenix1 rising immortal from its ashes3 the meritorious ,passion of our ,saviour1 by the ,pelican1 feeding its young with its own blood3 the ,sacrament of the ,holy ,eucharist1 by grapes and wheatears1 or again by the blood flowing from the heart and feet of the ,wounded ,lamb into a chalice beneath3 the ,christian's renewal of strength xxxvii thereby in the ,eagle1 which descending grey and aged into the ocean1 rises thence with renewed strength and vigour3 the ,church1 by the ,ark1 and the vessel ,footnote #i in which our ,lord slept3 the ,christian's purity and innocence by the ,dove3 ,footnote #aj again1 by the same symbol the souls ,footnote #aa of those who suffered for the ,truth3 again1 though perhaps not so early1 the ,holy ,spirit3 the ,apostles were also set forth as twelve ,doves3 ,footnote #ab the ,ascension of our ,saviour by the ,flying ,bird2 concerning which ,s4 ,gregory ,footnote #ac teaches1 'rightly is our ,redeemer called a ,bird1 ,whose ,body ascended freely into heaven'3 ,martyrs also by birds let loose2 for so ,tertullian1 ,footnote #ad ',there is one kind of flesh of fishes1 that is of those who be regenerate by ,holy ,baptism2 but another of birds1 that is of martyrs4' ,footnote #i3 ,naviculum quippe ecclesiam cogitate1--turbulentum mare hoc seculum4----,s4 ,aug4 de ,verb ,dom4 ,footnote #aj3 ,quaeque super signum resident coeleste ,columbae1 ,simplicibus produnt regna patere ,dei4 ,s4 ,paulin4 ep4 #ab1 ad ,sever4 ,footnote #aa3 ,cum nollet idolis sacrificare 7sc4 ,s4 ,reparata7 ecce1 gladio percutitur3 cujus anima in ,columbae specie de corpore egredi1 coelumque conscendere visa est4--,martyrol4 ,rom4 viii4 ,id4 ,oct4 ,emicat inde ,columba repens1 ,martyris os nive candidior ,visa relinquere1 et astra sequi3 ,spiritus hic erat ,eulaliae ,lacteolus1 celer1 innocuus4 ,pruden4 ,perist4 ,hymn4 #i4 ,compare also the ,passion of ,s4 ,potitus1--,act4 ,,ss4 ,bollandi1 #ac ,jan4 ,so1 in the cemetery of ,s4 ,calistus1 a piece of glass was found by ,boldetti1 on which ,s4 ,agnes was represented between two doves1 the symbols of her ,virginity and ,martyrdom4 ,footnote #ab3 ,crucem corona lucido cingit globo ,cui coronas sunt corona ,apostoli1 ,quorum figura est in columbarum choro4 7,s4 ,paulin4 ,epp47 ,footnote #ac3 ,in ,evang4 #bi4 ,footnote #ad3 ,de ,resurrect4 #eb4 xxxviii ,the caged bird is symbolical of the contrary2 this has been found upon the phial containing the blood of a martyr4 ,of this1 ,boldetti says1 ',it is represented on the mosaic of the ancient ,tribune of ,s4 ,mary beyond ,tiber2 one being seen at the side of ,isaiah the ,prophet1 the other at that of the ,prophet ,jeremiah4' ,in the same way1 partridges and peacocks1 each with its own meaning are represented4 ,so1 again1 lions1 tigers1 horses1 oxen1 strange fishes1 and marine monsters1 represent the fearful martyrdoms to which ,god's servants were exposed3 a point which the reader will do well to bear in mind1 because in treating of ,norman mouldings we shall have occasion again to refer to this matter4 ,so1 again1 the extended hand symbolised ,providence4 ,we have also the seven stars1 the moon1 and many other symbols of a similar kind4 ,nor must we forget the ,agnus ,dei1 by which our ,blessed ,lord ,himself was represented2 nor the ,pastor ,bonus1 in which ,his own parable was still further parabolised4 ,the ,christian gems found in the ,catacombs are all charged with some symbolical device4 ,upon these is the ship for the ,church1 the palm for the martyr1 and the instrument of torture3 as well as the sacred monogram expressing our ,saviour's name4 ,the same symbol blazed on the labarum of the first ,christian ,emperor2 and the very coins symbolically showed that the ,church had subdued the kingdoms of this world4 ,that fearful heresy1 ,gnosticism1 which arose from an over-symbolising1 shows1 nevertheless how deeply the principle1 within due limits1 belonged to the ,church4 ,the ,gnostic gems exhibit the most monstrous perversions of symbolical representations3 the medals of ,dioclesian bear a lying symbol of a crushed and expiring ,christianity4 ,later still1 new symbols were adopted3 mosaics1 illuminations1 ornaments1 all bore some holy emblems4 ,the monogram ihs found in every church in ,western ,christendom3 the corresponding symbol stamps the ,eucharistic wafers of the ,east4 ,footnote #ae ,footnote #ae3 ,see on this subject the ,cambridge ,camden ,society's ',argument for the ,greek ,origin of the ,monogram ,,ihs4' xxxix ,the symbols of the ,evangelists were also of very early date1 though not1 in all cases1 appropriated as now3 for the angel and the lion fluctuated between ,s4 ,matthew and ,s4 ,mark4 ,numbers1 too1 were fruitful of allegorical meaning2 and the most ingenious combinations were used to elicit an esoteric meaning from them4 ,by one1 the ,unity of the ,deity was understood3 by two1 the divine and human ,natures of the ,saviour3 by three1 of course1 the doctrine of the ,most ,holy ,trinity3 by four1 the doctrine of the ,four ,evangelists3 by six1 the ,attributes of the ,deity3 seven represented the sevenfold graces of the ,holy ,spirit3 eight 7for a reason hereafter to be noticed71 ,regeneration3 twelve1 the glorious company1 the ,apostles1 and1 tropologically1 the whole ,church4 ,and when a straightforward reference to any of these failed1 they were added or combined1 till the required meaning was obtained4 ,a single instance may suffice3--,s4 ,augustine1 writing on that passage of ,s4 ,paul's1 ',what8 know ye not that the saints shall judge the world8' after explaining 7,expos4 super ,psalm4 lxxxvi7 the twelve thrones1 which our ,saviour mentions1 of the whole ,church1 as founded by and represented in the ,apostles1 finds a further meaning4 ',the parts of the world be four2 the east1 the west1 the north1 and the south3' and 7adds the ,father7 'they are constantly named in ,holy ,writ4 ,from these four winds1 saith the ,lord in the ,gospel1 shall the elect be gathered together3 whence the ,church is called from these four parts4 ,called1 and how8 ,by the ,trinity4 ,it is not called1 except by ,baptism1 in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,so four1 multiplied by three1 make twelve4' ,in accidental numbers1 too1 a meaning was often found4 ,no wonder that some beheld1 in the three hundred and eighteen trained servants wherewith ,abraham1 the ,father of the ,faithful1 routed the combined kings1 a type of the three hundred and eighteen ,fathers of ,nicaea1 by whom the ,faithful rose triumphant over the ,arian heresy4 xl ,again1 types and emblems without number were seen in the language of the ,psalmist1 occurring so continuously in the services of the ,church4 ',his faithfulness shall be thy buckler1' gives rise to a fine allegory of ,s4 ,bernard's1 drawn from the triangular shape of the buckler used at the time when that ,father wrote2 even as we still see it1 in the effigies of early knights4 ,it protects the upper part of the body completely3 the feet are less completely shielded4 ,and so1 remarks the saint1 does ,god's providence guard ,his people from spiritual dangers1 imaged by those weapons which attack the upper1 or more vital parts of the body3 but from temporal adversities ,he hath neither promised1 nor will give so complete protection4 ,to mention the symbolism which attached itself to the worship of the early ,church1 would be to go through all its rites4 ,confirmation and ,matrimony1 and1 above all1 ,baptism1 were attended by ceremonies in the highest degree symbolical4 ,but it is needless to dwell on them2 enough has been said to prove the attachment which the ,catholic ,church has ever evinced to symbolism4 ,but the ,sign of the ,cross is that which gave the greatest scope to symbolism4--,our readers will probably remember the passage of ,tertullian in which he says1 'we cross ourselves when we go out1 and when we come in2 when we lie down1 and when we rise up1' etc4 ,indeed1 as in everything they used1 so in everything they saw1 the ,sign of the ,cross4 ,the following lines from ,donne are much to the purpose3 xli ,since ,christ embraced the ,cross itself1 dare ,i ,his ,image1 th' ,image of ,his ,cross1 deny8 ,would ,i have profit by the ,sacrifice1 ,and dare the chosen ,altar to despise8 ,it bore all other sins1 but is it fit ,that it should bear the sin of scorning it8 ,who from the picture would avert his eye1 ,how should he fly ,his pains1 ,who there did die8 ,from me no pulpit1 nor misgrounded law4 ,nor scandal taken1 shall this ,cross withdraw3 ,it shall not--nor it cannot--for the loss ,of this ,cross were to me another ,cross3 ,better were worse3 for no affliction4 ,no cross were so extreme1 as to have none4 ,who can blot out the ,cross1 which th' instrument ,of ,god dewed on him in the ,sacrament8 ,who can deny me power and liberty ',to stretch mine arms1 and mine own ,cross to be8 ,swim--and at every stroke thou art thy ,cross3 ,the mast and yard are theirs whom seas do toss4 ,look down1 thou seest our crosses in small things1 ,look up1 thou seest birds fly on crossed wings4 ,we will mention but one symbolical feature more in the trains of thought which were common among the early ,christians4 ,we refer to the esoteric meaning which was supposed to exist in the writings of heathen authors3 as for example1 when the ,pollio of ,virgil was imagined to point to the ,saviour1 and the ,fortunate ,isles of ,pindar to ,paradise4 ,it were easy but needless to dwell on this subject4 ,the few instances we have given are already amply sufficient to prove to some1 to remind others1 how symbolical was the religion of the early ,church1 and 7we think7 to establish our case priori4 xlii ,,chapter ,,iii ,,the ,,argument ,,from ,,analogy ,having dealt with the argument priori1 we now proceed to show that1 from analogy1 it is highly probable that the teaching of the ,church1 as in other things1 so in her material buildings1 would be symbolical4 ,firstly1 let us look at other nations1 and other religions4 ,it need not be said that the symbolism of the ,jews was one of the most striking features of their religion4 ,it would be unnecessary to go through their tabernacle and temple rites1 their sacrificial observances1 and their legal ceremonies4 ,the ,passover1 the cleansing of the leper1 the scape goat1 the feast of tabernacles1 the morning and evening sacrifice1 the ,sabbatical year1 the ,jubilee1 were all in the highest degree figurative4 ,the very stones in the breastplate have each1 according to the ,rabbis1 their mystical signification4 ,and1 as if still further to teach them the sacramentality1 not only of things1 but of events1 it pleased ,god to make all their most famous ancestors1 chiefs1 and leaders1 e4g4 ,abraham1 ,isaac1 ,jacob1 ,joseph1 ,moses1 ,joshua1 ,david1 most remarkable types of the ,messiah3 nay1 from the beginning the principal doctrines of ,christianity were1 in some form or other1 set forth4 ,regeneration and the ,church1 in the ,flood and the ,ark3 the ,bread and ,wine in the ,manna and the ,stricken ,rock3 the two dispensations in ,sarah and xliii ,hagar4 ,indeed the immense extent of symbolism in the ,old ,testament was the mine of the ,fathers4 ,every day they brought to light some new wealth2 and1 if we press the symbolism of the ,church further than it was actually intended1 we are only treading in the steps of her bishops and doctors4 ,for while1 of course1 in commenting on and explaining the sacrifice of ,isaac1 the covenant of circumcision1 the captivity and exaltation of ,joseph1 they were only developing the real meaning which ,god seems to have intended should be set forth by those events1 there are1--as we have already hinted1--many instances where their piety found an interpretation which was perhaps never intended4 ,thus1 because ,job1 while all else that belonged to him was restored double1 had only the same number of children which he had lost--they have argued1 that thus the separate existence of souls was represented1 as the ,patriarch could not be said to have lost those who were in another state of existence4 ,and if in the ,old ,testament we find authority for the principle of symbolism1 much more do we in the ,new4 ,we shall presently have occasion to allude to the rise and progress of the sacramentality of ,baptism3 we may now refer more particularly to the frequency with which ,s4 ,paul symbolises the enactments of the law2 as in the case of the ox forbidden1 while treading out the corn1 to be muzzled4 ,so again1 the ,revelation is nothing but one continued symbolical poem4 ,the parabolic teaching of our ,lord we shall presently notice4 ,to this we may add1 the exoteric and esoteric signification of certain books1 e4g41 the ,song of ,solomon3 the double interpretation of many of the prophecies1 primarily of the earthly1 principally of the heavenly ,jerusalem3 we may refer to the symbolical meaning attached1 under the ,christian dispensation1 to certain previously xliv established rites1 as1 for instance4 ,holy ,matrimony4 ,with symbolical writings1 enactments1 events1 personages1 observances1 buildings1 vestments1 for her guides and models1 how could the ,church ,catholic fail of following symbolism1 as a principle and a passion8 ,but not only is ,christianity symbolical3 every development of religion is1 and must necessarily be so4 ,on the ,grecian mythology1 we shall have occasion to say something more presently4 ,the symbolism of ,plato1 and still further development by ,proclus and the later philosophers of his school1 will occur to every one4 ,if it be asserted that the more it was touched and acted on by ,christianity1 the more symbolical did it become1--we only reply1 ,so much the more to the purpose of our argument4 ,but not only in ,roman and ,grecian ,paganism is this the case4 ,the ,hindoo religion has much of symbolism2 and some of its most striking fables1 derived from whatever source--whether from unwritten tradition1 or from contact with the ,jews--possess this character wonderfully4 ,take1 for instance1 the example of ,krishna suffering1 and ,krishna triumphant2 represented1 in the one case1 by the figure of a man enveloped in the coils of a serpent1 which fastens its teeth in his heel2 in the other1 by the same man setting his foot on1 and crushing the head of the monster4 ,now here1 it is true1 the doctrine symbolised has long been forgotten among those with whom the legend is sacred3 we1 on the contrary1 have a very plain reference to the promise concerning the ,seed of the ,woman and the serpent's head4 ,this is an instance of the fact1 that ,truth will live in a symbolical1 long after it has perished in every other form3 and doubtless1 when the time for the conversion of ,india shall have arrived1 thousands will receive the truth the more willingly1 in that they have had a representation of it1 distorted it is true1 but not destroyed1 set1 for so many centuries1 before their eyes4 xlv ,some truths1 accidentally impressed on a symbolical observance1 may still live1 that otherwise must have perished3 just as the only memory of some of the beings that existed before the flood1 is to be found in the petrified clay on which they accidentally happened to set their feet4 ,the ,mahometan religion has also1 though in an inferior degree1 its symbolism2 and the reason of its inferiority in this respect is plain--because1 namely1 it is a religion of sense4 ,now ,catholicity1 which teaches men constantly to live above their senses1 to mortify their passions1 and to deny themselves2--nay even ,hindooism1 which1 so far as it approximates to the truth1 preaches the same doctrine1 must constantly lead men by the seen to look on to the unseen4 ,if everything material were not made sacramental of that which is immaterial1 so1 as it were1 bearing its own corrective with its own temptation1 man could hardly fail of walking by sight1 rather than by faith4 ,but now1 the ,church1 not content with warning us that we are in an enemy's country1 boldly seizes on the enemy's goods1 converting them to her own use4 ,symbolism is thus the true ,sign of the ,cross1 hallowing the unholy1 and making safe the dangerous3 the true salt which1 being cast in1 purified the unhealthy spring3 the true meal which removed death from the ,prophet's provision4 ,others may amuse themselves by asserting that the ,church in all that she does and enacts1 is not symbolical3--we bless ,god for the knowledge that she is4 ,we need not dwell on the symbolism of heretics1 insomuch as we shall have occasion to refer to it in other parts of this essay4 ,we will rather notice1 that those to whom we have been but now referring1 heathens and ,mahomedans1 have a way of discovering a subtle xlvi symbolism in things which in themselves were not intended to have any deeper meaning4 ,we may mention the odes of ,hafiz--the ,anacreon1 or rather perhaps1 the ,stesichorus1 of ,persia4 ,these poems1 speaking to the casual reader of nothing but love1 and wine1 and garlands1 and rosebuds1 are seriously affirmed1 by ,persian critics1 to contain a deep esoteric reference to the communion of the soul with ,god2 just as it has been wildly supposed1 that under the name of ,laura1 ,petrarch in fact only expressed that ,immortal ,beauty after which the soul of the ,christian is constantly striving1 and to which it is constantly advancing4 ,so in ,dante1 ,beatrice is not only the poet's earthly love1 but1 as it has been well shown by ,m4 ,ozanam1 the representative of ,catholic theology4 ,to dwell on the symbolism of ,nature would lead us too far from our point4 ,but we must constantly bear in mind that ,nature and the ,church answer to each other as implicit and explicit revelations of ,god4 ,therefore1 whatever system is seen to run through the one1 in all probability runs through the other4 ,now1 that the teaching of ,nature is symbolical1 none1 we think1 can deny4 ,shall we then wonder that the ,catholic ,church is in all her art and splendour sacramental of the ,blessed ,trinity1 when ,nature herself is so8 ,shall ,god have denied this symbolism to the latter1 while ,he has bestowed it on the former8 ,shall there be a trinity of effect in every picture1 a trinity of tone in every note1 a trinity of power in every mind1 a trinity of essence in every substance1--and shall not there be a trinity in the arrangements and details of church art8 ,it were strange if the servant could teach what the mistress must be silent upon3 that ,natural ,religion should be endued with capabilities not granted to ,revealed ,truth4 xlvii ,is not1 again1 the doctrine of the ,resurrection wonderfully set forth by ,nature8 ,this symbolism is the more remarkable1 in that to the ancients the rising of the sun and the bursting forth of the leaf must have appeared false symbolism1 although they knew too well that of which autumn and evening were typical4 ,so1 to quote only one other example1 the law of self-sacrifice is beautifully shadowed out by the grain that 'unless it die1 abideth alone2 but if it die1 bringeth forth much fruit4' ,we may argue next from the analogy of all art4 ,sculpture1 perhaps1 has least to offer in our support4 ,but in painting we may refer to the conventional colours appropriated to various personages2 and the mechanical symbolism of poetry is known to all4 ,nor must we forget the conventional use of language4 ,archaisms1 studied inversions1 quaint phrases1 and the like1 have always been affected by those who were treating of high and holy subjects4 ,none has employed these with happier effect than ,spenser1 whose language1 it need not be said1 never was and never could have been really used4 ,the solemnising effect of a judicious employment of this artifice is nowhere more strongly felt than in works of ,divinity4 ,compare for example the ,english language1 where the conventional ,thou is always addressed to the ,deity1 and where a stern simplicity runs through the whole of our ,divine ,offices1 with the ,french which can only employ ,vous in prayer1 and with the ,portuguese1 where1 in the authorised translation of the ,holy ,scriptures1 ,apostles1 and ,prophets--nay1 our ,blessed ,lord ,himself1 speak in the polite phrases of conversational elegance4 ,footnote #af ,footnote #af3 ,it is on grounds similar to these1 that1 in our translation of ,durandus1 we have adopted that conventional style which has been objected to by some recent critics3--not that anyone ever naturally conversed or wrote in it1 but for the sake of producing the effect which the subject seems to require4 ,the brilliancy of a summer's day is beautiful in its place3 admitted into a cathedral1 it would be totally out of character4 xlviii ,music1 however1 has the strongest claims to our notice4 ,we know1 for example1 that each instrument symbolises some particular colour4 ,so1 according to ,haydn1 the trombone is deep red--the trumpet1 scarlet--the clarionet1 orange--the oboe1 yellow--the bassoon1 deep yellow--the flute1 sky blue--the diapason1 deep blue--the double diapason1 purple--the horn1 violet3--while the violin is pink--the viola1 rose--the violoncello1 red--and the double-bass1 crimson4 ,this by many would be called fanciful3--therefore let us turn to a passage of ,haydn's works1 and see if it will hold4 ,let us examine the sun-rise in the ',creation4' ,at the commencement1 as it has been well observed1 our attention is attracted by a soft-streaming sound from the violins1 scarcely audible1 till the pink rays of the second violin diverge into the chord of the second1 to which is gradually imparted a greater fulness of colour1 as the rose violas and red violoncellos steal in with expanding beauty1 while the azure of the flute tempers the mounting rays of the violin3 as the notes continue ascending to the highest point of brightness1 the orange of the clarionet1 the scarlet of the trumpet1 the purple of the double diapason1 unite in increasing splendour--till the sun appears at length in all the refulgence of harmony4 ,this may serve as a specimen of the manner in which the expressions of one art may be translated into that of another1 because they each and all symbolise the same abstraction4 ,again1 the language of flowers is a case much in point4 ,this is a species of symbolism which has prevailed among all nations1 and which our devout ancestors were not slow in stamping with the impress of religion4 ,witness1 for example1 the ,herb ,trinity1 now generally called ,heartsease1 the ,passion ,flower1 and the ,lacrima ,christi4 ,and in the present day1 who knows not that xlix the rose is for beauty--the violet for modesty--the sunflower for faithfulness--the forget-me-not for remembrance--the pansy for thought--the cypress for woe--the yew for trueheartedness--the everlasting for immortality8 ,the flowers introduced into the ornament of churches we shall consider presently4 ,furthermore1 whatever was the character of our ,lord's teaching--such is likely to be that of ,his ,church4 ,if the former were plain1 unadorned1 setting forth naked truths in the fewest and simplest words2 then we allow that there is a prim facie argument against the system which we are endeavouring to support4 ,but if it were parabolic1 figurative1 descriptive1 allegorical--why should not the ,church imitate her ,master8 ,his parables are at once the surest defence1 and the most probable originators1 of her symbolism4 ,we shall have occasion in another place to draw from a consideration of the nature of our ,lord's parables an argument in behalf of symbolism against one of the most formidable objections that has been raised against the system4 ,it would here be sufficient for our purpose to notice the figurative character of our ,lord's general teaching4 ,but we have ,his own authority for much more than a general adoption of such a principle4 ,tradition hands down that ,he was within sight of the ,temple when he pointed towards it1 and uttered those gracious words1 ,i am the ,door4 ,be this as it may1 we have from it a sufficient precedent to justify us in seeking for an emblematical meaning in the external world1 and more particularly in the material sanctuary4 ,s4 ,paul1 on the same principle1 allegorises the ,jewish ,temple1 detail by detail3--the ,holy of ,holies was heaven2 the ,high ,priest1 ,christ2 the veil1 even his flesh4 ,it is inconceivable that the ,temple should be so symbolical1 and so holy that our ,lord ,himself cleansed it from its defiling l money-changers3 and yet that a ,christian church1 wherein the ,great ,sacrifice is commemorated and our ,lord is peculiarly present1 should be less symbolical--particularly when its arrangement is in exact conformity to that of the temple1 ,footnote #ag --or should be less holy4 ,at any rate the ,door must be significant3 at any rate the ,altar1 which ,s4 ,paul claims for the ,christian ,church1 in opposition to those who 'serve the tabernacle4' ,footnote #ag3 ,see ,appendix ,a4 ,again1 the holy ,sacraments of the ,church are examples1 in the highest degree1 of this principle of figurative or symbolical teaching4 ,they1 indeed1 are not only signs of unseen things1 but the channels and instruments of grace4 ,the latter quality we do not claim for the speaking symbolism of a material church3 but architecture is an emblem of the invisible abstract1 no less than ,holy ,baptism and the ,lord's ,supper4 ,besides the two ,sacraments ,greek text our ,church recognises other offices1 such as ,marriage1 ,confirmation1 and the like1 as ,sacramentals4 ,in short the whole ,church system is figurative from first to last3 not indeed therefore the less real1 actual1 visible1 and practical2 but rather the more real and practical1 because its teaching and discipline are not merely material and temporary1 but anticipative of the heavenly and eternal4 ,this quality then of symbolism cannot be denied to one1 and a most important1 expression of the teaching of the ,church1 namely its architecture4 ,the cathedral 7to repeat the general in the particular7 is not the less material1 the less solid1 the less real1 because we see in it the figurative exhibition of the peculiarities of our religion and the articles of our creed4 li ,,chapter ,,iv ,,philosophical ,,reasons ,,for ,,believing ,,in ,,symbolism ,we now propose to offer a few remarks on the philosophical reasons there seem to be for concluding that ,ecclesiastical ,architecture has some esoteric meaning1 some figurative adaptation1 more than can be appreciated1 or even discerned1 by the casual observer1 to the uses which produced it1 and which have always regulated it4 ,we venture to approach this consideration1 however1 rather from a feeling that our ,essay would be incomplete without some reference to this kind of argument1 than from any idea of our own ability to treat on subjects so abstract and infinite2 and fearing that we may not be able clearly to express or dissect those thoughts which1 nevertheless1 appear to our own minds both true and very important4 ,it is little better than a truism to assert that there is an intimate correspondence and relation between cause and effect3 yet this thought opens the way to a very wide field of speculation4 ,mind cannot act upon matter without the material result being closely related to the mental intention which originated it3 the fact that anything exists adapted to a certain end or use is alone enough to presuppose the end or use1 who can see a ,greek text1 without distinguishing its relation to the lii want or necessity which brought about ,greek text8 ,in short1 the ,greek text1 whatever it may be1 not only answers to that which called it forth1 but1 in some sort1 represents materially1 or symbolises1 the abstract volition or operation of the mind which originated it4 ,show us a pitcher1 a skewer1 or any of the simplest utensils designed for the most obvious purposes3 do not the cavity of the one1 and the piercing point of the other1 at once set forth and symbolise the ,greek text which was answered in their production8 ,now1 from this thought1 we might proceed to trace out the truthfulness and reality of every ,greek text considered in relation to the ,greek text2 for even a deceptive thing is true and real in its relation to the mental intention of deceiving3 but we intend merely to consider the way in which the abstract movements or ,greek text of mind are symbolised by the material operations or results which they have produced4 ,in other words1 we would allege that everything material is symbolical of some mental process1 of which it is ,indeed only the development3 that we may see in everything outward and visible some inward and spiritual meaning4 ,it is this which makes 'books in everything'3 finding in everything objective the material exhibition of the subjective and unseen2 not claiming for the abstract mind an independence of matter1 but acknowledging its union with it2 and thus learning from the speculations of reason1 to perceive the fitness for our nature of that system of sacramentality in which ,god has placed us1 and to bless ,him more and more for the ,church1 a sacramental institution1 and for the ,sacraments ,greek text1 which it conveys4 ,this method of viewing the subject will be our excuse for attempting on the one hand to learn by analysis from a material church itself1 considered objectively1 the symbolism which may be supposed to have directed its design2 and on the other liii hand to show from the abstract necessities of the case that a material church might have been expected to be symbolically designed4 ,but if this theory of symbolism gives light and meaning and connection to the acknowledged facts1 whether abstract or material1 with which we have to do2 while no other view will explain all the phenomena2--it certainly recommends itself by its simplicity and harmony to a general reception4 ,considered in this light1 the whole group of separate facts become linked together and adjusted1 and so resolve themselves into a great fabric of truth1 which 7like the ,pyramid of ,cheops7 is consistent and real and intelligible1 when seen from any point1 under any circumstances1 or in any light4 ,but if it be granted that there is this mutual connection between the abstract and its material exhibition in every case1 it will be readily admitted that a principle of sacramentality must be especially a condition of all religious acts4 ,if we were merely spirits1 without bodies or any necessary connection with matter1 it would be possible perhaps for us to worship the ,great ,spirit in an abstract way by a sort of volition of devotion2 but not being so1 our souls cannot engage in adoration without the company of their material home4 ,hence every effort of devotion is attended by some bodily act4 ,whether we lift our eyes or hands to heaven1 or kneel in prayer1 we show forth this necessity of our being3 our body has sinned1 has been redeemed1 will be punished or glorified1 no less than the soul3 it must therefore worship with the soul4 ,now the symbolism of the bodily acts of devotion is understood by all4 ,we have even personated ,prayer by a prostrate figure with uplifted hands4 ,footnote #ah ,footnote #ah3 ,the necessity which the body seems to feel for this symbolism may be seen in the constantly occurring fact1 that in making signs1 whether of inquiry or adieu1 to a person at a distance1 we naturally speak the words1 though inaudible to him1 which the gestures we use express4 liv ,it has been felt not only right but necessary1 in all ages and places1 to accompany the inward feeling of devotion with some outward manifestation of it4 ,in other words1 all religious actions are from their nature symbolical and figurative4 ,but if the most obvious corporeal accompaniments to spiritual worship show this clearly1 how much more evidently must all ritual systems appear to be symbolical8 ,a system of worship1 whether heathen1 ,christian1 or heretical1 is only the development and methodising of the simplest figurative acts of devotion2 the whole affected by the peculiar relation between the object of adoration and the worshippers which in each particular system may have been pre-supposed4 ,why does the ,mussulman take off his shoes1 kneel on his carpet towards ,mecca1 and perform his stated ablutions8 ,is not each act in itself figurative and full of meaning8 ,how could such a system1 or any other system1 have been originated1 but with some intended typification of certain given facts or doctrines or feelings8 ,why does the heartless ,quaker go with covered head into his bare conventicle1 and sit in enforced silence8 ,he will answer1 to express his independence of idle forms1 the spirituality of his worship1 his repudiation of any media in his intercourse with the ,divine ,being4 ,we thank him for his admission of a symbolical purpose1 but we read the symbolism differently4 ,we perceive it to express clearly enough the presumptuous pride and vanity of his sect1 his rejection of all ,sacraments1 and his practical disbelief in the ,communion of ,saints4 ,again1 is the pulpit of the ,brownist symbolical2 and shall not our font and altar be so at least as much8 ,the ,catholic ritual is indeed symbolical from first to last4 ,without the clue to its figurative meaning1 we should never have understood its pregnant truthfulness and force4 lv ,no one1 in short1 ever ventured to regard the ancient ritual as anything but highly figurative3 this was claimed as its highest excellence by its observers and commentators1 this was ridiculed and despised by the enemies of the ,church2 but was confessed by all4 ,the more anyone meditates on the ancient ritual of the ,church1 the more this will be found not only the most prominent characteristic1 but the only satisfactory explanation of many otherwise unintelligible requirements4 ,this is not the place to go at any length into the consideration of the whole symbolism of the ritual system3 it will be enough if it is granted that some prescribed ritual1 however meagre1 must be a necessary part of all religion2 and that every such system is in some degree figurative or symbolical4 ,now to apply this to church architecture4 ,no one will deny that1 in a general point of view1 the form of our churches is adapted to certain wants1 and was chosen for this very adaptation4 ,indeed this is allowed by modern writers and builders3 who defend a church which has no more than an altar-recess1 on this very ground1 that there is no longer any want of a deep chancel4 ',i object to aisles1' says a modern architect1 'because the great end of a church is to be an auditorium4' ',the cross form1' says another1 ',i always adopt1 because then everyone can see the preacher if ,i place the pulpit in the middle4' ,but why not take a circle or octagon at once1 or the form which is always adopted for the lecture-rooms at ,mechanics' ,institutes8 ,for these plans are obviously most convenient for hearing and seeing4 ,but then1 everyone knows that these are not church forms4 ,the modern builder then1 trammelled1 at least in this respect1 by rule and precedent1 chooses the cruciform plan1 not 7perhaps7 for its true symbolism2 but1 by a wrong arrangement of this plan1 still further symbolises 7for example7 his own undue estimation of the ordinance lvi of preaching4 ,so true it is that those who would most object to symbolism1 as a rule of design1 are themselves 7did they but know it7 symbolising1 in every church they build1 their own arbitrary and presumptuous ideas on the subject4 ,it is not our intention to prove here1 7what has been pointed out1 however1 many times71 the duty incumbent upon us of following in our modern churches the ancient principles of design3 we are not writing with the immediate practical end of improving modern church architecture2 but are endeavouring to illustrate the symbolical principles of ancient design4 ,we shall1 however1 before finishing this chapter1 choose an example1 which will apply to us1 as well as to any other branch of the ,church1 to show how essentially church architecture in that respect at least is a part of the ,ritual system4 ,and if ,catholic worship is expressed and represented by ,catholic ritual1 and if church architecture is a part of this ritual1 then is church architecture itself an expression and exponent of ,catholic worship4 ,a conclusion this which will well warrant the very strong language in which the ,cambridge ,camden ,society have always asserted the great importance of this art1 and have exacted from its professors such qualifications of personal holiness and liturgical knowledge as are no less above the attainment than the aspirations of the modern school4 ,it may not be clear to some how in any sense architecture can be called symbolical1 or the outward sign of something invisible3 or rather what the process is by which a given arrangement1 suggested perhaps by some necessity1 becomes in turn suggestive and figurative of the very purpose for which it was planned4 ,but let us take the case of a theatre4 ,here it is clearly necessary that there shall be a stage or orchestra1 accommodation for spectators1 and means of easy exit4 lvii ,accordingly every theatre displays all these requisites4 ,and does not the building then in turn emblem the purpose for which it was planned8 ,the ruins of ,roman theatres are not uncommon3 do we fail to be recalled by them to the idea of the ,roman stage8 are not the several parts of the material building highly figurative and suggestive of the rules and orders of the abstract drama8 ,with respect to churches3 let us suppose the institution and ritual of the ,church to be what we know it was2 and that we have to adapt some architectural arrangement to the performance of this ritual4 ,is there anything which will dictate any general form rather than another8 ,surely there is4 ,we will not speak now of the propriety of setting aside a place for the celebration of the ,holy ,eucharist1 or of the propriety of retaining the plan of the typical ,temple2 but we are considering simply what is required by practical necessity4 ,the worshippers who are to assemble in our church are not all on an equality4 ,there are some who are endowed with high privileges as being those consecrated to the immediate service of the sanctuary4 ,in early times so real a thing was the distinction between the clergy and the laity1 that the ,church being divided into these two classes1 the material edifice displayed a like division3 and the nave and chancel preach to posterity the sacredness of ,holy ,orders1 and the mutual duties arising from the relation in which the flock stand to their shepherds4 ,but in early ages the laity were not all classed en masse as with us now4 ,among them were the ,faithful1 the ,catechumens1 who had not yet been admitted to ,holy ,baptism1 and the ,penitents or those who had lapsed4 ,true to itself1 church architecture provided then a separate place for each of these divisions4 ,does not the ground plan of such a church symbolise minutely the then state of church discipline and the lviii conditions of church worship8 ,the reality and meaning of such an arrangement may be shown thus also4 ,after the ,reformation the great distinction between clergy and laity became lost or undervalued3 accordingly the chancel-screens in many places disappeared1 as symbolical in their absence as in their existence4 ,but still there was a necessity for some material arrangement to protect the ,altar from insult3 and so altar rails came in1 manifest symbols of that spirit which made their introduction allowable1 if indeed not necessary3 ,footnote #ai still these very rails1 and the penned up reading-pew1 teach that the clergy1 at least when performing a function1 are divided from the laity4 ,footnote #ai3 ,in the correspondence of the ,rev4 ,w4 ,humphrey1 whose atrocious treatment by the ,church ,missionary ,society has so lately excited the indignation of all true churchmen1 it appears that one of the noble designs of this zealous priest was to restore for the peculiar congregation over which he was appointed1 consisting of ,faithful1 ,catechumens1 and ,unbelievers1 the distinct arrangement of the ancient ,church3 the modern plan of having but one area for the lay worshippers being found inconvenient and injurious4 ,that is to say1 our modern church arrangement may suit and does symbolise the present state of the ,church with us1 but does not suit and does not symbolise the state of the missionary ,church of ,india4 ,now it is of no consequence whatever1 whether the early builders of churches intended this particular arrangement to be symbolical4 ,the arrangement being adopted becomes necessarily1 even if unintentionally1 symbolical1 by the process we have endeavoured to trace1 and so things essentially symbolical give rise to intended symbolism3 for it is a simple historical fact that the weathercock1 whatever practical utility may have first suggested its use and peculiar form1 has been for many centuries placed on the church spire for its intentional symbolism4 ,footnote #bj;,and the process is repeated3 for suppose one only of the conventional symbolical meanings of the weathercock had been discovered3 the thoughtful mind lix goes on to find out other figurative senses in which its use is appropriate1 and these conventional meanings become in their turn intentionally symbolised by future church builders4 ,this may be illustrated also in the following way3 ,the ,jews1 in the rite of ,baptism1 had probably no other idea than a reference to 'the mystical washing away of sins4' ,but when ,s4 ,paul had once given to that rite the new idea of a burial with ,christ in the ,baptismal water1 and a rising again with ,him1 this typical meaning became an example of intended symbolism to all those who should hereafter use it4 ,footnote #bj3 ,see ,rationale1 p4 #bg4 ,as we began this part of our subject with hesitation1 so we finish it with some degree of apprehension4 ,to some what has been said may seem more than ordinarily visionary and ridiculous3 yet others1 we hope1 will feel that1 however feebly and inadequately expressed1 there is some truth in what has been advanced concerning the relation between the material and immaterial3 that the latter welding and moulding the former into an expression of itself1 makes it in turn a type of that which it expresses4 ,so that if on the one hand1 to take our particular branch of the subject1 the theoretical ritual and ordinances of religion imply and require certain peculiar adaptations of the material building in which they are to be celebrated2 then in turn the circumstances of the material fabric suggest and symbolise the peculiar conditions of ritual which induced them4 ,in short we have endeavoured to prove that from our very nature every outward thing is symbolical of something inward and spiritual3 but1 above all things1 outward religious actions are sacramental2 and particularly any prescribed ritual1 of which the first characteristic is that it is figurative3 that the ,catholic ritual is eminently symbolical1 and from its nature very strikingly influences all its material appliances3 that church architecture is the lx eldest daughter of ,ritual3 that the process1 according to which architecture was influenced by the requirements of ,ritualism was at first as simple as that by which the form of a theatre sprang from the conditions which were to be fulfilled by its builder3 that thus a church 7built in the fully developed style of ,christian architecture7 even if not built with any intention of symbolising1 7though it is an historical fact that the symbolism of each part was known and received before the erection of any church of this style17 became nevertheless essentially a 'petrifaction of our religion'3 a fact which1 once admitted and realised1 becomes to succeeding church builders1 whether they will or not1 a rule and precedent for intentional symbolical design4 lxi ,,chapter ,v ,,the ,,analytical ,,argument ,we must arrive at the same conclusion1 if we consider the subject in an analytical way4 ,for example3 suppose a person1 hitherto unacquainted not only with the general peculiarities of ,christian churches1 but also with ,christianity itself1 were to enter a cathedral2 or 7which will be a fairer case7 were to visit a ,catholic country1 and examine its churches as a whole1 would he not1 if possessed of only ordinary intelligence1 observe that the cross form1 for example1 was of most common occurrence1 and1 in the case of the larger buildings1 was perhaps the only plan adopted8 ,and would he not then naturally inquire why there should be this marked preference for a form1 in itself inconvenient for purposes of hearing or seeing1 ,footnote #ba and open to great mechanical objections1 such as the almost resistless pressure of the four arms on the piers which stand at the angles of intersection8 ,footnote #ba3 ,that is1 a ,catholic arrangement of the church being presumed4 ,but if he learnt that the religion for which these temples were designed was that of the ,cross1 he would at once see the propriety of this ground plan1 and would confidently and truly conclude that this form was chosen in order to bring the ,cross1 by this symbolism1 vividly and constantly before the eyes of the worshippers4 ,to deny intended symbolism1 in the case of such a person1 would lxii clearly be absurd3 shall it be less obvious to us8 ,our traveller would probably1 being satisfied on this point1 examine these buildings more closely4 ,he would find an altar raised conspicuously above the surrounding level2 and for this he might discover a practical reason2 but why in so many cases 7so many as well nigh to make a rule7 are the steps either three or some multiple of three8 ,surely the fundamental doctrine of the ,holy ,trinity would1 if explained to him1 sufficiently account for this all but universal arrangement4 ,why1 again1 in every case does a screen separate one part of the church from the other8 ,when our inquirer learns the principle of the separation of laity and clergy1 this arrangement also will be at once intelligible and figurative4 ,how unreasonable would the position of the font by the door appear to him1 till he learnt the symbolical reason for its being placed there6 ,and we may here remark that the practice of the last generation in removing old fonts1 or using basins for substitutes1 or in placing new fonts1 near the altar1 shows clearly enough that convenience and utility would have pointed out a very different place for the font from what is assigned by the canon1 on symbolical grounds2 grounds adduced in this case1 as it would seem1 to give weight to a decision so clearly opposed to all merely practical and obvious reasons4 ,again1 the marked deviation of the orientation of the chancel from that of the nave1 would be quite inexplicable till the beautiful and affecting symbolism of the arrangement were pointed out4 ,again1 it has not been left merely to the meditative ecclesiologist to observe that ,christian architecture has as decided a characteristic of verticality1 as ,pagan architecture had of horizontalism4 ,a mere artist could not fail of marking the contrast between ,beauvais and the temples of ,paestum4 lxiii ,the contrast must then be admitted3 but how must we explain it8 ,surely no accident could have developed the grovelling ,pagan into the aspiring ,gothic4 ,what mechanical reasons could produce ,westminster from even the ,parthenon8 ,but is not the phenomenon explained when we see in towering pier1 spire1 and pinnacle1 the symbolical exhibition of that religion which alone aspires to things above1 nay more1 the figurative commemoration of that ,resurrection itself1 which alone originates1 and only justifies1 the same heavenward tendency4 ,but if this be true2 if these acknowledged peculiarities in ,christian architecture be utterly unintelligible on any other supposition than this of a symbolical meaning1 surely it is not unreasonable to receive so ready a solution of the difficulty3 and1 the principle admitted1 why may not reasons of the same figurative nature be assigned for other arrangements1 in themselves on any other interpretation not only meaningless but obviously useless or absurd8 lxiv ,,chapter ,,vi ,,the ,,inductive ,,argument ,we have next to show1 by a process of induction1 that some principles of symbolism have always been observed in designing churches3 that is to say1 that without any actual acquaintance with the plan1 details or arrangement of existing churches1 we might gather from other sources1 not only the probability1 but the fact1 that there was some reason 7not merely mechanical or accidental7 for the selection and universal observation of particular forms and ornaments1 and peculiar rules of distribution4 ,first1 we shall refer to the celebrated passage of ,s4 ,clement of ,rome1 ,footnote #bb about performing the ,divine ,offices decently and in order1 as to time1 and place1 and circumstance4 ',where and by whom ,god willeth these to be performed ,he hath ,himself defined by ,his most supreme will4' ',but where1' says ,mede1 ,footnote #bc 7discussing the passage with the view of establishing a particular point1 namely1 bowing towards the altar7 'hath the ,lord defined these things1 unless ,he hath left us to the analogy of the ,old ,testament8' ,footnote #bb3 ,s4 ,clem4 ,rom41 ad ,corinth4 ,i1 #dj4 ,footnote #bc3 ,mede1 in ,epist4 lviii ,folio1 ,lib4 iv4 lxv ,this indeed is obviously ,s4 ,clement's meaning3 and not to go at any length into the consideration of all the particular forms or ceremonies of the ,old dispensation which were perpetuated in the ,new--as the threefold ,ministry deduced by ,s4 ,jerome1 from the ,high ,priest1 ,priests1 and ,levites2 the ,canonical ,hours2 the ,gospel anciently laid on the altar1 answering to the ,two ,tables1 and the like--it will be sufficient to refer once more to the remarkable parallel between a ,christian church and the ,jewish ,temple4 ,footnote #bd ,there can be little doubt that ,mede proved his point of the propriety of genuflexion towards the altar4 ,we are contending for a much simpler thing3 for no more indeed than the concession of a probability that in the earliest ,christian churches there was at least this resemblance to the ,temple2 that there should be in both a ,holy of ,holies and an outer-court4 ,supposing this distinction to have been only made by a curtain1 our point is nevertheless gained2 and we would rest here on this one particular of resemblance only 7though others might be insisted on72 because1 any one designed parallel being granted1 the inference for others is easy4 ,and here it will be enough to observe that the almost constant practice in ancient writers of applying to some one part of a ,christian church a name or names derived directly from the ,holy of ,holies is a strong argument in our favour3 though the passages are often too incidental to be adduced as evidence of an intended symbolism4 ,footnote #be ,but1 we repeat1 the fact that a particular part of a church--7if we were now arguing for rood screens1 we lxvi should show that any such distinction of parts made a screen of some sort necessary1 even if we did not know what sort of screens really existed7--the fact that a particular part of a church was distinguished by names directly carrying us back to the exactly corresponding particular part in the ,temple1 shows that in the arrangement at least1 if not in the building1 of the earliest churches there was1 at least in this one point1 an intention to produce an antitype to the typical ,tabernacle4 ,it is observed in a note to ,neander's history ,footnote #bf that if the interpretation of ,michaelis be received there is evidence of a ,christian church being built at ,edessa1 ,a4,d4 #bjb1 with three parts1 expressly after the model of the ,temple4 ,footnote #bd3 ,see this carried out by ,durandus4 ,appendix ,a4 ,footnote #be3 ,compare1 amongst others1 ,s4 ,cyprian1 ,ep4 #ee2 ,euseb4 x1 #d4 ,greek text2 ,id4 vii1 #ah4 ,greek text 7the word used in the lxx for the ,sanctuary7'4 ,s4 ,dionys4 ,areop41 ,ep4 #h1 ad ,demoph42 ,s4 ,athanas41 ,edit1 ,commel4 ,tom4 ii1 p4 #bee2 ,theod4 ,h4 ,e4 iv1 #ag1 v1 #ah2 ,concil4 ,tours4 7,a4 ,d4 #eeg74 can4 #d2 ,s4 ,germ4 ,constant4 ,in ,theor4 rer4 ,eccles42 ,card4 ,bona4 ,rer ,liturg4i1 xxv1 ,,ii2 ,dionys4 ,hierarch4 cap4 #b2 ,s4 ,chrysost4 ,lib vi1 ,de ,sacerdotio4 ,footnote #bf3 ,rose's ,neander1 i1 #bdf4 ,whatever may be the authority allowed to the ,apostolical ,constitutions1 the fact that they touch at some length upon the form of churches is enough for our purpose4 ',the church1' ,footnote #bg they say1 'must be oblong in form1 and pointing to the ,east' ,the oblong form was meant to symbolise a ship1 ,footnote #bh the ark which was to save us from the stormy world4 ,it would be perfectly unnecessary to support this obvious piece of symbolism by citations4 ,the orientation is an equally valuable example of intended symbolism4 ,we gain an additional testimony to this from the well-known passage of ,tertullian1 ,footnote #bi 7a4d4 #bjj17 about ',the house of our ,dove4' ,whether this corrupt extract be interpreted with ,mede or ,bingham1 there can be no doubt that its lxvii in lucem means that the church should face the ,east or dayspring4 ,the praying towards the ,east was the almost invariable custom in the ,early ,churches1 and as symbolical as their standing in prayer upon the ,festivals of the ,resurrection4 ,footnote #cj ,so common was orientation in the most ancient churches1 that ,socrates ,footnote #ca mentions particularly the church at ,antioch as having its 'position reversed2 for the altar does not look to the east but to the west4' ,this rule appears to have been more scrupulously followed in the ,east than in the ,west2 though even in ,europe examples to the contrary are exceptions4 ,footnote #bg3 ,apost4 ,const1 #b1 #eg1 7#fa47 ,footnote #bh3 ,see also what is said on this point by ,buscemi1 in his ,notizie della ,basilica di ,san ,pietro1 ch4 iii1 p4 #g4 ,the church of ,,ss4 ,vincenzo and ,anastatio at ,rome1 near ,s4 ,paolo alle ,tre ,fontane1 built by ,honorius ,i1 7,a4,d4 #fcj7 has its wall curved like the ribs of a ship4 ,the constitution itself refers to the resemblance of this oblong form to a ship4 ,see also ,s4 ,clem4 ,alex41 ,paedag1 iii1 #bdf4 ,footnote #bi3 ,tertull4 advers4 ,valent41 cap4 #b4 ,footnote #cj3 ,see ,origen1 ,hom4 #e1 in ,numer4 cap1 #d4 ,tertull4 ,apol4 cap4 #af1 and ,ad ,nation1 i1 #ac4 ,s4 ,clem4 ,alex4 ,strom1 vii1 ante med4 quoted by ,mede4 ,footnote #ca3 ,hist4 ,eccles4 ,lib4 v1 cap4 ,greek text4 ,the ,apostolical ,constitution in its other directions about the position of the bishop1 priests1 and deacons1 and the separate stations for the sexes1 shows 7as ,father ,thiers ,footnote #cb has remarked7 that there was even then a marked distinction between the clergy and laity though the method of division is not described4 ,at any rate1 what has been here adduced--compiled from notes taken some time since for another object1 and without access 7from accidental circumstances7 to a library--seems enough to show that in the earliest notices of ,christian churches there is distinct intimation of at least three particulars of intended symbolism4 ,footnote #cb3 ,thiers1 ,dissert1 de la ,clture du ,choeur des ,eglises4cap4 #b4 ,the circular form given to the church of the ,holy ,sepulchre was of course appropriate enough in that particular case1 where the sepulchre would naturally become the centre4 ,the circular churches of ,europe were again imitated from this4 ,the ,cross form would appear to have made its first appearance in ,constantinople3 that is1 in the city which was the first to take a completely ,christian character4 lxviii ,for example1 the church of the ,apostles built by ,constantine was cruciform3 and the symbolism of this is pointed out by ,s4 ,gregory ,nazianzen in his poem1 'the ,dream of ,anastasia1' quoted by ,bingham4 ,footnote #cc ,so ,evagrius describes the church of ,s4 ,simon ,stylites1 as cited by ,buscemi1 ,footnote #cd who also mentions a ,cross church founded by ,king ,childebert1 about the year #eej4 ,the cathedral of ,clermont1 mentioned by ,s4 ,gregory of ,tours1 and the church of ,,ss4 ,nazarius and ,celsus at ,ravenna1 both founded about #dej1 were cruciform4 ,more than this1 we have examples of an oblong church being intentionally made cruciform by the addition of apsides1 as at ,blachernoe by ,justin ,junior1 instanced by ,bingham out of ,cedrenus and ,zonaras4 ,this has been remarked also in the case of some ,italian churches3 though the early churches of the ,west seemed to have retained the oblong form1 even when the details and general arrangement were ,byzantine1 as in the ,capella ,regia at ,messina2 the more remarkable from the peculiar influence of ,constantinople in the island of ,sicily4 ,but in either case there was a symbolising intention on the part of the founders of churches4 ,footnote #cc3 ,carm4 ix1 tom ii1 p4 #gi4 ,greek text ,footnote #cd3 ,notizie etc4 ,note al ,lib4 #a1 capo terzo4 ,nota #aj p4 #ae4 ,there is mention also of octagonal churches1 as at ,antioch and ,nazianzum3 but these seem to have been mere exceptions2 and perhaps from being coupled with fonts in the inscription quoted by ,mr4 ,poole from ,gruter1 may have been intended to symbolise ,regeneration4 ,the first two lines are as follows3-- ,octachorum sanctos templum surrexit in usus3 ,octagonus fons est munere dignus eo4 lxix ,bingham mentions that the oblong form was sometimes called ,greek text which he explains as intimating that they had void spaces for deambulation4 ,footnote #ce ,it seems however more likely that the name was derived from the resemblance between this form of church and a stadium2 the apsidal end answering to the curve round the goal4 ,footnote #ce3 ,book viii1 #c1 following ,leo ,allatius and ,suicer4 ,some objection may be raised to our theory because ,bingham1 from whom of course almost all the existing passages in ancient writers about the form of churches might be gathered1 does not recognise any such principles1 and rather seems on the other hand to believe that there was at first no rule or law on these points4 ,but it is not detracting from his fame for almost consummate learning to question whether his practical knowledge of church architecture1 ancient or modern1 was very deep4 ,it might be shown indeed to be far otherwise4 ,but at any rate the principle now contended for never entered his mind1 or he would have seen that some of the very passages he adduces to show that the form of ancient churches was accidental1 because 7for example7 they were often made out of ,basilicae or even heathen temples1 really tell against such a supposition4 ,he quotes from ,socrates ,footnote #cf a description of the conversion of a ,pagan island to ,christianity1 about #chj1 and the turning the heathen temple into a church4 ,but the words of the original1 given in our note1 are very remarkable3 ',the guise of the temple they transformed unto the type 7or pattern7 of a church4' ,we want to prove nothing more than that there was some type of a church4 ,it was not a mere ejection of idols that was required to make a temple into a church3 but some change of form and arrangement4 ,so also in a passage from ,sozomen 7vii1 #ae71 ',the temple of ,dionysus which lxx they had1 was changed in fittings 7,greek text7 into a church4' ,again1 a very interesting passage about the conversion of ,iberia by means of a female captive in the time of ,constantine is cited from ,theodoret1 ,footnote #cg to show that churches did exist at that date4 ,but we find a particular form of building clearly alluded to in the original3 and1 more than this1 ',he ,who filled ,bezaleel with a wise spirit for building1 judged this captive also worthy of grace1 so as to design the divine temple4 ,and so she designed1 and they built4' ,and this passage brings us at once to the famous panegyric on ,paulinus1 ,bishop of ,tyre1 and builder of the church there preserved by ,eusebius4 ,in this speech the prelate is throughout supposed to have been inspired for his work1 and is compared to ,bezaleel1 ,solomon and ,zerubbabel1 the builders of the ,tabernacle1 and the ,first and ,second ,temples4 ,and not only is the general spirit assumed to be a directly religious one3 but the details are described as having a symbolical meaning4 ,footnote #cf3 ,socrates iv1 #bd1 ,greek text4 ,footnote #cg3 ,theodoret ,i4 xxiv4 ,greek text ,in the comparison between the material temple and the 'living temple' the ,spiritual ,church1 there are several points worthy of observation4 ,the symbolical explanation of the corner stone as our ,lord1 of the foundation as the ,apostles and ,prophets1 of the stones as the members of the ,church1 are of course taken directly from ,holy ,scripture4 ,it is scarcely necessary to remark the great authority for considering the fabric of the church as symbolical which these passages convey4 ,many of our readers will remember how ,s4 ,hermas carries out into considerable detail the same idea4 ,but the ,panegyrist in ,eusebius distinctly refers to 'the most lxxi inward recesses of that spiritual temple which are unseen of the many1 and are essentially holy and holy of holies'2 ,footnote #ch that is1 of course1 to a ,sanctuary2 which he goes on to describe as having 'sacred inclosures1' and as being accessible to the priest alone2 with a distinct reference to ,s4 ,paul's ,footnote #ci illustration taken from the ,jewish ,temple4 ,again he proceeds to compare the ,bishop ,paulinus with the 'great ,high ,priest1' not only in being permitted to enter the holy of holies1 but in doing what ,christ has done1 just as the ,son did what ,he saw the ,father do4 ',thus he1 looking with the pure eyes of his mind unto the ,great ,teacher1 whatsoever he seeth ,him doing1 as if making use of archetypal patterns1 has1 by building 7,greek text7 as much like them as possible1 wrought out images of them as closely as can be2 having in no respect fallen short of ,bezaleel1 whom ,god ,himself1 having filled him with the ,spirit of wisdom and knowledge and other skilful and scientific lore1 called to be the builder of the material expression of the heavenly types in the symbols of the temple4 ,in this way then ,paulinus also1 carrying wholly like a graven image in his soul ,christ ,himself1 the ,word1 the ,wisdom the ,light 4 4 4 has constructed this magnificial temple of the most ,high ,god1 resembling in its nature the pattern of the better 7temple7 as a visible 7emblem7 of that which is invisible4' ,footnote #dj ,footnote #ch3 ,euseb4 ,h4 ,e41 x1 #d1 #ba4 ,footnote #ci3 ,hebrews1 ix1 #f1 #g4 ,footnote #dj3 ,euseb4 ,x1 iv1 #bd1 #be4 ,this remarkable passage appears to assert 7i7 the inspiration of the architect1 7ii7 the fact of this heavenly type1 which 7iii7 material churches ought to follow2 and 7iv7 the general symbolism of the ,spiritual ,church by the visible fabric4 ,we must pass over a great deal of this oration1 with a general request that such as are interested in this discussion will read the whole in the original for the sake of seeing its general spirit and bearing4 lxxii ,the description of the details is of great interest4 ,the arrangement of the porticoes1 etc41 is of course quite adapted to the wants of the ,church in that age3 it is fair to own that the chief entrance appears to have faced the ,east in this church4 ,mention is made also of seats in order for the bishops and presbyters1 and of the altar in the midst3 the whole being encompassed with wooden network1 exquisitely worked1 in order to be made inaccessible to the multitude4 ,footnote #da ,further on ,footnote #db we read that ,paulinus rebuilt his church1 'such as he had been taught from the delineation of the holy oracles4' ,and again1 ',more wonderful than wonders are the archetypes1 and the intelligent and godlike prototypes and patterns 7of earthly church building73 namely1 ,i say1 the renewing of the divine and reasonable building in the soul'2 ,footnote #dc assuming that material churches are but copies from some heavenly type4 ,again1 a passage1 in which the ruined fabric and the persecuted ,church are mixed up1 speaks of the ,church as 'having been made after the image of ,god1' ,footnote #dd and more to the same effect4 ,the symbolical prophecy of the 'fair edification' of the ,gentile ,church ,footnote #de is quoted as being almost literally fulfilled in the ,tyrian church1 and is still further symbolised by the ,panegyrist4 ,footnote #df ,the four-square atrium is said to set forth the four ,gospels of the scripture4 ,footnote #dg ,footnote #da3 ,euseb4 ,h4 ,e41 x1 #dc ,footnote #db3 ,ibid #ec4 ,footnote #dc3 ,ibid #ed4 ,footnote #dd3 ,ibid #eg4 ,footnote #de3 ,isaiah liv1 #aa4 ,footnote #df3 ,euseb4 ,x4 iv1 #fj4 ,footnote #dg3 ,ibid #fa4 ,the whole arrangement of the church is symbolised at much length1 as setting forth the different divisions of the laity and the states of the faithful with respect to advance in holiness4 ,the great portico symbolised ,god the ,father3 the side porticoes the other ,two ,persons of the ,most ,holy ,trinity4 ,the seats represented the souls of the faithful1 upon which1 lxxiii as on the ,day of ,pentecost1 the cloven tongues would descend and sit upon each of them4 ',the revered and great and only altar1 what could this be but the spotlessness of soul and holiness of holies of the common ,priest of us all8' ,footnote #dh ,once more1 the parallel between the spiritual and the material ,churches being continued1 the ,word1 the ,great ,demiurgus of all things1 is said to have ,himself made upon earth a copy of the heavenly pattern which is the ,church of the ,firstborn written in heaven1 ,jerusalem that is above1 ,sion the ,mount of ,god1 and the city of the living ,god4 ,footnote #dh3 ,euseb4 ,h4 ,e41 x1 #fe4 ,it appears then that throughout this description a symbolical meaning is found attached to the material church3 and this not far-fetched or now first fancifully imagined2 but appealing1 as it seems1 to what the auditors would be prepared to grant1 and admitted by the historian without a comment1 as one specimen of a class4 ,we have before remarked that every notice of the particular distribution of a church for the reception of the different classes of ,christians1 may be taken as an argument on our side3 for if it can be shown that the form of churches was not arbitrary1 but was adapted to certain peculiar wants1 it must be granted that there was some particular law of design1 and that law connected with ,ritual3 and then1 as before pointed out1 this arrangement becomes itself symbolical1 and that intentionally4 ,we shall only refer here to a passage quoted by ,bingham1 ,footnote #di in which ,s4 ,gregory ,thaumaturgus describes the places in church assigned respectively to the five degrees of ,penitents4 ,mede ,footnote #ej argues for the existence of churches in the first three centuries1 from the universal custom of praying towards the ,east1 the necessity of lxxiv providing distinct places for the ,penitents1 ,hearers1 ,catechumens1 and ,faithful1 and from the patterns of the ,jewish proseuchae and synagogues4 ,but all these arguments seem to tell as much for some particular form of churches as for their existence3 that is they prove that the earliest churches were designed on rules which1 even if not intentionally symbolical 7though we have shown that many were so71 became by a natural process intentional among later church-builders4 ,footnote #di3 ,greg4 ,nyssen1 iii1 #efg4 ,footnote #ej3 ,discourse of ,churches1 ,folio ,edn41 p4 #ccc4 ,so also with respect to the great division into nave and sanctuary by a screen of some sort3 concerning which the passages that might be cited from ancient writers would be innumerable4 ,we shall only give one quoted by ,father ,thiers from a ,poem of ,s4 ,gregory of ,nazianzum1 in which the balustrade or rood-screen is said to be 'between two worlds1 the one immovable1 the other changeful2 the one of gods 7or heaven7 the other of mortals 7or earth72 that is to say between the choir and the nave1 between the clergy and the laity4' ,we have attempted to prove then that the earliest ,christian churches were designed1 or described1 symbolically3 by showing that there was a reason for their shape1 whether oblong1 cruciform1 or circular2 for their main division into choir and nave1 and their subdivision for the penitents3 for their orientation2 and even to some extent for their minor internal arrangements3 and that some type or pattern of a church was universally recognised4 ,footnote #ea ,footnote #ea3 ,much stress is laid by some on the acknowledged ,bascilican origin of churches as an argument against the principle here contended for4 ,but we find a great authority on the ,antiquities of ,christian ,rome deciding differently3 ',there seems to be in the building of churches1 as in the mosaics1 and other works of art of the old ,christian times in ,rome one constant type in which the art of building could show little freedom or variety4-- ,beschreibung der ,stadt ,rom4 ,basiliken4vol1 i1 p4 #dcj4 lxxv ,it would require more reading than we can boast of to give a catena of writers who have asserted the symbolism of churches4 ,but if the point has been in any way proved for the first four centuries1 enough will have been done3 since from that period we can trace from existing edifices the gradual relinquishment of the peculiar ,basilican plan1 and general adoption of the ,latin ,cross1 or oblong1 in the ,west1 while the ,east consistently retained the ,greek ,cross4 ,we observe it stated ,footnote #eb that ,mr4 ,e4 ,sharpe1 in a paper read before the ,cambridge ,camden ,society1 described the gradual typical additions' to the ,basilican ground plan4 ,indeed symbolism1 to any extent1 once made known1 must have become a rule and precedent to later church architects4 ,footnote #eb3 ,ecclesiologist1 vol4 i1 p4 #abj4 ,s4 ,isidore1 of ,seville1 incidentally mentions many symbolical arrangements3 they will be found in the notes to the text of the ,rationale4 ,many pieces of symbolism are to be found incidentally in the ,decretum of ,gratian4 ,in mentioning ,durandus himself1 it seems proper to anticipate an objection which may occur to some readers4 ,the authority1 it may be said1 of that writer must be very small who can give such absurd derivations as cemeterium from cime1 altare from alta res1 allegory from allon and gore4 ,but it must be remembered1 firstly1 that in the thirteenth century1 ,greek was a language almost unknown in ,europe3 next1 that our author nowhere professes an acquaintance with it3 further1 that the science of derivation was hardly understood till within the last few years3 and lastly1 that ,cicero's authority led ,durandus into some errors2 for instance1 his derivation of templum from tectum amplum4 ,one proof of the reality of ,durandus's principles we must not fail to notice4 ,it is the express allusion which he makes to1 and the graphical description which he lxxvi gives of1 that which we know to have been the style of architecture employed in his time4 ,the tie beams1 the deeply splayed windows1 the interior shafts1 all prove that we are engaged with a writer of ,early ,english date4 ,it is very remarkable1 that ,durandus1 ,s4 ,isidore1 ,beleth1 and the rest1 seem to quote from some canons of church symbolism now unknown to us4 ,their words are often1 even where they are not very connected nor intelligible1 the same4 ,one example may suffice4 ',in that this rod1' says ,hugh of ,s4 ,victor1 'is placed above the ,cross1 it is shown that the words of ,scripture be consummated and confirmed by the ,cross3 whence our ,lord said in ,his ,passion1 ,it is ,finished4 ,and ,his ,title was indelibly written over ,him' 7p4 #bjj74 ',in that the iron rod1' says ,durandus1 'is placed above the ,cross1 on the summit of the church1 it signifieth that ,holy ,scripture is now consummated and confirmed4 ,whence saith our ,lord in his ,passion1 ,it is ,finished1 and that ,title is written indelibly over ,him7p4 #bh74 ,the following1 by way of another instance1 is the symbolical ,footnote #ec description of a church1 written on a fly-leaf1 at the beginning of a ,,ms4 ',psalterium ,glossatum1' in the public library at ,boulogne1 though formerly in that of ,s4 ,bertin's ,abbey1 at ,s4 ,omer4 ,footnote #ec3 ,british ,magazine1 #ahdc1 p4 #cic4 ,the text is either of the tenth or eleventh century2 but it will be seen that the words of ,durandus1 writing at so great a distance of time and place1 are nearly the same in some passages4 ,fundamentum ipsius ,camerae est ,fides4 ,altitudo ejus est ,spes4 ,latitudo ejus est ,caritas4 ,longitudo ejus est ,perseverantia4 ,latera ejus sunt ,concordia et ,pax4 lxxvii ,frontes ipsius sunt ,justicia ,veritas4 ,pulchritudo ejus est exemplum bonorum operum4 ,fenestrae ejus sunt dicta sanctorum4 ,pavimentum ejus est humilitas cordis4 ,camera est conversatio coelestis4 ,pilastri ejus sunt spiritales virtues4 ,columnae ejus sunt boni pontifices sacerdotes4 ,interlegatio ejus est vinculum pacis4 ,tectum ejus est fidelis dispensator4 99 isces ejus sunt mediatio celestis4 ,mensa ,christi est in camera bona conversatio4 ,ministerium ,christi in camera sua est bona memoria4 ,facinus ,christi est bona voluntas4 ,canterellus ,christi est nitor conscientiae4 ,cathedra ,christi est serenitas mentis4 ,sponsa ,christi est sancta anima4 ,camerariae ,christi spiritales virtutes sunt3 ,prima ,sancta ,caritas dicta est2 illa ,christi regit cameram4 ,secunda est ,sancta ,humilitas2 illa est thesauraria in camera ,christi ,tertia est ,sancta ,patientia2 illa facit luminaria in camera ,christi4 ,quarta ,sancta ,puritas2 illa scopat cameram ,christi4 ,but besides1 and in our opinion stronger than this express and continuous testimony to the fact that ,catholic architecture is symbolical1 we have the testimony of all other branches of ,catholic art1 which none ever did1 or could deny to be figurative and sacramental4 ,let us take merely the rites which accompany the close of ,easter week4 ,we enter a darkened church1 illuminated only by the lighted ',sepulchre'3 we hear the history of the ,passion chaunted by three voices in three recitatives3 we have the most mournfully pathetic strain for the ',reproaches' which perhaps the human mind ever imagined3--we pray for ,pagans--and we kneel2 we pray for ,turks--and we kneel2 we pray for the ,jews1 and we kneel not2 in abhorrence of the mockery that bowed the knee to the ,king of the ,jews4 ,we enter that church again1 now perfectly darkened1 except for the one lamp that renders the lectern and the books lxxviii thereon just visible3 the solemn litanies seem in that obscurity1 and amidst the silent crowd of worshippers1 more solemn than usual4 ,there is a short pause3 then in one second1 priests and people1 voices and instruments1 burst forth with the ,easter ,alleluia3 light pours in from every window of the cathedral3 showers of rose leaves fall from the roof3 bells--silent for three long days1 peal from every church tower3 guns fire and banners wave3 ,dominus resurrexit vere1 ,alleluia1 et apparuit ,sinioni ,alleluia4 ,now1 without being concerned to defend1 or the contrary1 any or all of these ceremonies1 we ask3--,is it possible to conceive that the ,church which invented so deeply symbolical a system of worship--should have rested content with an unsymbolical building for its practice8 ,this consideration1 perhaps1 belongs to the analogical branch of our essay3 yet it may also find a place here1 as one of the strongest parts of the inductive argument4 ,seeing then that there are strong reasons priori for believing that the ritual and architecture of the ,church would partake of a decidedly symbolical character3 that by the analogy of the practice amongst all religionists1 of the operations of ,god in nature1 of the conditions of ,art1 and especially of the whole sacramental system of the ,church1 it is likely that church architecture itself would be sacramental3 that from the nature of things everything material is in some sort sacramental1 and a material fabric essentially figurative of the purpose for which it was designed3 that an actual ,christian church 7taken as we find it7 has such accidents as can be explained on no other than a symbolical supposition1 and might be analysed into just those elements from which1 by induction1 we first constructed an hypothetical ,christian church3 and lastly1 that from express and lxxix continuous historical testimony without any actual acquaintance with existing fabrics we might have deduced that the material church would be itself1 to some extent1 a figurative expression of the religion for the celebration of which it was constructed3 it does not seem too much to assert that ,christian architecture owes its distinctive peculiarities to its sacramental character1 and that consequently we can neither appreciate ancient examples nor hope to rival them1 at least in their perfection1 without taking into account this principle of their design4 ,in other words1 the cause of that indefinable difference between an ancient and modern church which we were led to discover at the beginning of this treatise1 is neither association of ideas nor correctness of detail1 nor picturesqueness1 nor of a mechanical nature1 but 7in the most general point of view7 is the sacramentality1 the religious symbolism1 which distinguished and sanctified this as every other branch of mediaeval art4 lxxx ,,chapter ,,vii ,,examples ,,of ,,symbolism ,in endeavouring shortly to develop the practice of symbolism1 according to our view of the subject1 we are fully aware that to those who have never yet bestowed a thought upon it1 we shall appear mere visionaries or enthusiasts4 ,it has been the fashion of late to smile at the whole theory1 as amusing and perhaps beautiful3 but quite unpractical and indeed impracticable4 ,we cannot hope to convince by aesthetics those who are deaf to more direct arguments1 and who refuse to view everything1 as churchmen ought to do1 through the medium of the ,church4 ,but those who agree with us in the latter duty1 will perhaps suffer themselves to think twice on what will be advanced before they condemn it4 ,we shall consider the practice of symbolism as connected with1 #a4 ,the ,holy ,trinity2 #b4 ,regeneration2 #c4 ,the ,atonement2 #d4 ,the ,communion of ,saints2 and then we shall notice several parts of a church1 such as windows1 doors1 etc41 with their specific symbolical meaning4 ,the doctrine of the ,holy ,trinity has left1 as might be expected1 deeper traces in the structure of our churches than any other principles of our faith4 ,we have already noticed that possibly the ,basilican arrangement might be providentially ordered with reference to this4 ,ixxxi ,in ,saxon times we find the idea carried out1 not only by the ,nave and two ,aisles1 but also by the triple division in length1 into ,nave1 ,chancel1 and ,sanctum ,sanctorum4 ,this triple division is most frequently given in ,norman buildings1 by a central tower2 with chancel and nave3 we also find in this style a triple chancel arch1 an arrangement never occurring at a later epoch4 ,thus length and breadth were made significant of this ,mystery2 nor was height less so4 ,the clerestory1 the triforium1 and the piers cannot fail to suggest it4 ,indeed1 where a triforium was not needed1 there is often1 as at ,exeter and ,wells1 an arrangement of arcading in niches to resemble it1 made that the triplicity might be retained4 ,it is only in late ,perpendicular1 such as the nave of ,canterbury cathedral1 that the arrangement is omitted3 there the eye is at once dissatisfied4 ,again1 the triple orders of moulding1 which are so much more frequent than any other number1 may be supposed to refer to the same thing4 ,the altar steps1 three1 or some multiple of three1 certainly do4 ,so do the three fingers with which ,episcopal ,benediction is given4 ,and this is a very early symbolism4 ,it occurs in illuminated ,,ms4 ,we may mention one 7,harl4 #eedj7 of the thirteenth century1 where it forms a part of the first letter of ,s4 ,john's gospel4 ,so1 as we shall presently see1 are ,eastern triplets4 ,and reference is constantly made to the same doctrine in bosses3 we may mention as a remarkable instance one that occurs in ,stamford1 ,s4 ,mary's1 a figure with an equilateral triangle in its mouth3 thereby setting forth the duty of the preacher to proclaim the doctrine of the ,trinity4 ,in large churches1 the three towers undoubtedly proclaim the same doctrine4 ,we shall hereafter show that neither in nave and aisles1 in triplets1 or any thing else1 is the inequality any thing else than what might have been expected4 lxxxii ,,ii4 ,the ,doctrine of ,regeneration ,we know1 as a fact1 that from the earliest times1 baptisteries and fonts were octagonal4 ,we know also that the reason assigned1 if not by ,s4 ,ambrose himself at least by one of his contemporaries1 for this form was1 that the number eight was symbolical of ,regeneration4 ,for as the old ,creation was complete in seven days1 so the number next ensuing may well be significative of the new4 ,now none can deny that very much the greater number of fonts are in this shape4 ,to prove this we will refer to those selected by the ,cambridge ,camden ,society in the appendix to the second edition of their ',few ,words to ,church-,builders4' ,there we find4 ,octagonal4 ,of all other shapes ,in ,norman #ae #dc ,early ,english #ai #cj ,decorated #bd #a ,perpendicular #eg #b ,total #aae #gf ,now1 it is to be remembered1 that the superior convenience of a cylindrical or circular form1 together with the wont of ,norman architects rather to symbolise facts than doctrine1 accounts for the comparatively small number of octagonal fonts in that style3 in later ages their preponderance is overwhelming4 ,the symbolism sculptured on the sides of the font hardly falls under our consideration in this place4 ,and besides1 it has been fully detailed in the publications of the ,cambridge ,camden ,society1 and of ,mr4 ,poole4 ,whether the general octagonal uses of piers may not arise from a similar design1 we do not pretend to decide4 lxxxiii ,one of the most apposite illustrations in corbels1 consists in three fishes intertwined in an equilateral triangle2 and thus typifying our regeneration in the ,three ,persons of the ,ever-,blessed ,trinity4 ,for it need not be said1 that the fish is the emblem of the ,christian1 as being born again of water4 ,the mystical vesica piscis of this form 77 wherein the ,divinity1 and 7more rarely7 the ,blessed ,virgin are represented has no reference1 except in its name to a fish2 but represents the almond1 the symbol of virginity1 and self-production4 ,,iii4 ,the ,atonement ,we will notice in the third place1 the symbolical representation of the great doctrine of the ,atonement1 in the ground lines and general arrangement of our churches4 ,as soon as ever ,christianity possessed temples of her own1 the cruciform shape was1 we have seen1 sometimes adopted4 ,and so1 as we all know1 has it continued down to the present day4 ,england1 perhaps1 has fewer examples of cross churches than any other country3 the proportion of those which bear this shape being not so much as one in ten4 ,in ,france1 on the contrary1 the ratio would probably be inverted4 ,into the reason of this remarkable difference we shall not now inquire3 but will merely remark1 that many churches which do not1 in an exterior view1 appear cruciform1 are nevertheless1 from their internal arrangements1 really so4 ,the transepts do not project beyond the aisles3 but have distinct transept arches1 and a window of much larger dimensions than those in the aisles4 ,this principally occurs in city churches1 or where the founders were confined for want of room4 ,and this is the case as well in churches which have aisles to the chancel1 as in ,godalming1 ,surrey1 as where the nave alone has them1 lxxxiv as in ,holy ,rood1 ,southampton4 ,they will be distinguished readily on the outside by the northern and southern gable4 ,in some cathedral churches1 there is a double cross3 in ,york1 this perhaps signifies the metro-political dignity of that church2 in other cases1 it was probably merely a method of imparting greater dignity to the building4 ,some churches--though they are not frequent--are in the form of a ,greek ,cross3 that is1 the four arms are all of equal length4 ,darlington1 ,durham1 is an example3 in this case there is a central tower4 ,in some1 as at ,westminster1 ,gloucester1 and ,s4 ,albans1 the choir runs westward of the transept2 in ,seville1 almost the whole of the choir is locally in the nave2 in others1 as ,ely1 it does not extend westward so far4 ,these peculiarities1 curious in themselves1 do not affect the symbolism3 and probably no modification of meaning is to be attached to them4 ,mr4 ,lewis has asserted1 that in early churches1 a cross was marked on the pavement1 the upper part running into the chancel1 the arms extending into the transepts1 and the body occupying the nave4 ,and some such arrangement1 or rather the traces of it1 we have ourselves perhaps noticed4 ,the reason it was given up1 was probably the anathema pronounced by the second ,o,ecumenical ,council1 on those who should tread on that holy symbol4 ,thus1 in the ground plan1 the ,cross of ,christ was preached4 ,it is often said1 that the adjacent chapels1 more especially the ,lady ,chapel1 obscured the symbolism4 ,but it must be remembered that a ground plan can only be judged of in two methods3 either from a height above1 for example1 the tower of the church2 or when marked out on paper4 ,it is surprising1 in either of these cases1 how easily the most complex cathedral resolves itself to the spectator's eyes into a cross4 lxxxv ,in looking at the details of churches1 the ,cross is marked on the ,dos-d'nes and plain coffin lids of the earliest times3 it commences the later inscriptions on brass3 it surmounts pinnacle1 and gable1 and porch2 it is often imprinted on the jambs of the principal entrance1 showing the exact spot touched in the consecration with chrism1 ,footnote #ed and possibly having reference to the blood sprinkled at the ,passover on the ,door ,post3 and finally1 in a more august form1 is erected in the churchyard4 ,and here we may notice another curious and beautiful expression of ,catholic feeling4 ,footnote #ee ,footnote #ed3 ,it is proper to distinguish between ,dedication ,crosses1 which are generally of considerable size1 examples of which may be seen in ,moorlinch1 ,somersetshire1 and those small crosses in door jambs1 as in ,preston1 ,sussex1 the use of which is not very clear1 but which were perhaps intended to remind the entering worshipper to cross himself4 ,at ,yatton1 ,somersetshire1 inside the northern door1 and towards the east1 is a large quatrefoil-fashioned cross3 this perhaps pointed out a now destroyed benatura4 ,footnote #ee3 ,that there are some plain crosses1 cannot be denied--more especially that on which the weathercock is placed4 ,a little consideration will1 perhaps1 clear up this difficulty4 ,the cross may be viewed in two distinct lights4 ,it may either set forth that on which our ,redeemer suffered--in which case it is the symbol of glory3 or it may image that ,cross which every true ,christian is to take up--in which case it may still be called the ,symbol of ,shame4 ,in the latter signification1 it may well be quite plain4 ,but1 inasmuch as our ancestors looked more to the ,passion of ,christ than to their own unworthiness1 the former symbol is that which generally occurs4 ,yet not always on the church spire1 perhaps for this reason3--the spire urges us1 by its upward tendency1 to press on towards our heavenly home--a home which can only be reached by the cheerful bearing of that cross by means of which 7as it were7 it points4 ,the cross therefore is here1 with propriety1 plain4 ,it is very uncommon to find a plain cross surmounting a church3 the whole force of ,christian art has sometimes been expended in wreathing and embellishing the instrument of redemption3 flowers1 and figures1 and foliage are lavished upon it4 ,and why8 ,because that which was once the by-word of ,pagans1 the instrument of scorn and of suffering1 has become the symbol of ,hope and of ,glory1 of ,joy1 and of ,eternal ,felicity2 and its material expression has altered proportionately4 xxxvi ,in that the arms frequently end in leaves and flowers1 they signify the flourishing and continual increase of that ,church which was planted on ,mount ,calvary4 ,the ,crown of ,thorns is sometimes wreathed around them3 but so1 that it should rather resemble a ,crown of ,glory4 ,the instruments of the ,passion are1 as every one knows1 of the most ordinary occurrence4 ,the commonest of these are--the ,cross1 the ,crown of ,thorns1 the ,spear1 the ,scourge1 the ,nails1 and the ,sponge on the pole4 ,but in the ,suffolk and ,somersetshire churches many others are added4 ,their position is various3 sometimes1 as in ,stogumber1 ,somersetshire1 they appear amidst the foliage of a perpendicular capital3 sometimes1 as in the ,suffolk churches1 they are found in the open seats3 often in bosses1 often in brasses1 often in stained glass2 and sometimes the angel that supports a bracket holds them portrayed on a shield4 ,the ,five ,wounds are also often found4 ,these are represented by a heart1 between two hands and two feet1 each pierced2 or by a heart pierced with five wounds1 as in a brass at ,king's ,college chapel1 ,cambridge4 ,the instruments of the ,passion may sometimes be seen amongst the volutes of the stem of the churchyard cross3 examples occur at ,belleville1 near ,havre1 in ,normandy1 and ,santa ,cruz1 in ,madeira4 ,again1 the very position of our blessed ,saviour on the ,cross as represented in the great rood and in stained glass1 is not without a meaning4 ,in modern paintings1 the arms are high above the head1 the whole weight of the body seeming to rest upon them4 ,and this1 besides its literal truth1 gives occasion to that miserable display of anatomical knowledge in which such pictures so much abound4 ,the ,catholic representation pictures the arms as extended horizontally3 thereby signifying how the ,saviour1 when extended on the ,cross1 embraced the lxxxvii whole world4 ,footnote #ef ,thus1 as it ever ought to be1 is physical sacrificed to moral truth4 ,perhaps for a similar reason ,s4 ,longinus is represented as piercing the ,right ,side1 instead of the ,left3 and in a representation of the ,five ,wounds1 it is the right side of the breast that is pierced 7as in a brass at ,southfleet1 ,kent72 that being the side of the greatest strength1 and thereby typifying the strength of that love wherewith our ,redeemer loved us4 ,but this may be doubted4 ,for it appears pretty clear that the ancient ,church considered the ,right ,side to have been that which was really pierced4 ,according to modern ideas1 the effusion of the water was not a miracle4 ,s4 ,john undoubtedly considered it not only a miracle1 but one of the most extraordinary which he had to relate1 seeming to stop the mouth of the objector by insisting on the fact1 that he himself was an eye-witness4 ,in some old roods1 a still further departure was made from literal truth3 the ,saviour was represented on the ,cross1 as a crowned king1 arrayed in royal apparel4 ,footnote #eg ,and his figure was constantly represented as larger than that of ,his attendants1 ,his ,blessed ,mother1 and ,s4 ,john1 thereby signifying his immeasurable superiority over the highest of human beings4 ,footnote #ef3 ,however1 in late stained glass1 the modern position is sometimes found as in a ,crucifixion represented in the east window of the north aisle1 in ,wiscombe church1 ,somersetshire4 ,footnote #eg3 ,to this we may add the conventional representation of ,royal ,saints1 such as ,s4 ,edmund1 wearing their kingly crowns during their passion4 ,that such conventional symbolism is natural to us may be shown by alluding 7without irreverence in this connection7 to the way in which kings are always figured with crown and orb in popular prints3 and even1 as in a sign-post at ,leighterton1 ,gloucestershire1 ,king ,charles ,,ii1 hiding himself in the ,royal ,oak1 is arrayed in all the insignia of majesty4 ,another reference to the ,atonement will be found in the deviation which the line of the chancel often presents from that of the nave4 ,it is sometimes to the north1 but more frequently to the south4 lxxxviii ,there are many more churches in which it occurs than those who have not examined the subject would believe3 perhaps it is not too much to say that it may be noticed in a quarter of those in ,england4 ,of our cathedrals1 it is most strongly marked in ,york and ,lichfield3 among the parish churches in which we have observed it1 none have it so strongly as ,eastbourne and ,bosham1 in ,sussex1 and ,s4 ,michael's at ,coventry3 in all of which the most casual glance could not but detect the peculiarity of appearance it occasions4 ,this arrangement represents the inclination of our ,saviour's ,head on the ,cross4 ,in roods the ,head generally inclines to the left4 ,mr4 ,poole1 after noticing the fact in ,york minster1 seems inclined to attribute it to a desire of evading the old foundation lines of that church1 which induced the builders to deviate a little from the straight line1 rather than encounter the difficulty of removing this obstacle4 ,but in the first place1 however much modern church builders might bethink themselves of such an expedient1 it is not at all in the character of the church architects of other days3 and in the second1 the explanation is applicable to ,york alone1 one only out of many hundred churches so distinguished4 ,,iv4 ,the ,communion of ,saints ,next1 we will notice the effect which the ,doctrine of the ,communion of ,saints has exercised in the designs of churches4 ,in the ground plan of small churches there is little which seems to bear on this subject4 ,the principal references to departed saints occur in the stained glass1 in the rood screen1 in niches1 in the canopies of monuments1 and in brasses4 ,monuments1 in particular1 often afford some beautiful ideas1 among which we may notice lxxxix the angels which often are seated at the head of the effigy1 supporting the helmet or pillow1 and seeming to point out the care of angels for the saints4 ,in cathedrals1 however1 the chapels have a very considerable effect upon the ground plan3 though we cannot agree with ,mr4 ,poole that such a modification of the principal lines of the building for the reception of these shrines and oratories1 is necessarily uncatholic4 ,he principally objects to the position of the ,lady ,chapel at the east end1 above1 as he expresses it1 the ,high ,altar4 ,now we believe the ,lady ,chapel to have occupied that place merely on grounds of convenience3 not from any design--which it is shocking to imagine--of exalting the ,blessed ,virgin to any participation in the honours of the ,deity4 ,sometimes1 as at ,durham1 this chapel is at the west end3 in country churches1 it generally occupied the east end of the north or south aisle3 and sometimes is placed over the chancel1 as in ,compton1 ,surrey1 ,compton ,martin1 ,somerset1 and ,darenth1 ,kent2 or over the porch1 as at ,fordham1 ,cambridgeshire4 ,at ,bristol cathedral it is on the north side of the choir4 ,that the position of the ,lady ,chapel at the east end adds greatly to the beauty of the building wall hardly be denied on a comparison of ,york1 or ,lincoln1 or ,peterborough with ,lichfield1 as it now is4 xc ,,chapter ,,viii ,,examples ,,of ,,symbolism ,,continued ,we come now1 according to the plan we laid down1 to speak of the symbolism of some particular features of a church1 which do not fall so well under any of the four heads which we have been considering4 ,and firstly1 of windows4 ,the primary idea shadowed forth in every one of the styles1 is the saying of our ,lord to ,his disciples1 ye are the light of the world4 ,more simply set forth at first1 this notion acquired1 in the course of time1 various methods of expression1 and was subjected to different modifications2 but we must retain it as the ground work or we shall be in danger of mistaking the true meaning of ancient church architects4 ,in ,norman1 then1 and early ,english1 the single lights north and south1 set forth the ,apostles and ,doctors who have shined forth in their time as the lights of the ,church3 and the rich pattern of flowerwork wherewith the stained glass in them was decked1 represented the variety of graces in each4 ,but to have symbolised the servants without the ,master1 the members without the ,head1 had been at variance with all the ,catholic ,church has ever practised4 ,looking therefore to the east end1 we behold that well-known feature1 the ,triplet3 setting xci forth the ,most ,holy and ,undivided ,trinity4 ,footnote #eh ,nor is this all3 to denote that all the ,church has1 and all ,she is1 is from above1 the string course1 springing from the eastern triplet1 runs round the whole church 7often both within and without17 binding it1 as it were1 in and connecting every other light1 with those at the east4 ,again1 the ,western ,door1 as we shall see1 symbolised ,christ3 and two lights1 typical of ,his two natures1 are therefore generally placed over it4 ,there are1 undoubtedly1 instances of western triplets3 though we think that the ,camden ,society has well explained these4 ,footnote #eh3 ,we read1 in the legend of ,s4 ,barbara1 that1 being confined by her father in a room where were two windows only1 she added a third1 by way of setting forth this ,mystery4 ,in some cases1 there is a series of couplets on each side of the church3 and1 taking the hint from ,durandus1 we may interpret this arrangement of the mission of the ,apostles two and two4 ,a series of triplets as in ,salisbury cathedral1 and the ,lady ,chapel of ,bristol1 is very rare3 and1 of course1 not objectionable on any other grounds than that of the too cheap use of a most beautiful feature4 ,so far all is simple3 but as we approach the decorated style1 the symbolism becomes excessively complicated4 ,the principal doctrines of the ,catholic ,church are set forth in each window3 and to unravel the whole of these is often a task of no small difficulty4 ,we shall proceed to give a few examples1 with the explanation which appears to us probable3 entreating the reader to remember1 that if in any instance our conjectures should appear unfounded1 the failure of probability in one case throws no discredit on the others1 and still less does it invalidate the system4 ,durandus's silence on the language of tracery is easily explained by the consideration1 that assign as late a date as we will to the xcii publication of his work1 it came forth while the ,early ,english style was yet in existence3 and his silence on triplets only proves1 what is well known to ecclesiologists1 that they are far less common in foreign than in our own architecture4 ,in ,norman windows the wheel window is conspicuous4 ,this1 whether formed with the radii like those of ,barfreston1 or of the ,temple church1 represent 7as we shall presently observe that ,norman symbolism usually does represent7 an historical fact3 namely1 the martyrdom of ,s4 ,catherine4 ,the celebrity of this ,virgin ,martyr may tend to explain why she should be so far honoured3 a celebrity which has descended to our own day in the common sign of the ,cat and ,wheel3 as well as the firework so denominated4 ,of ,norman triplets there are not many to which we can refer4 ,the tower of ,winchester1 however1 presenting one on each face1 is a noble example4 ,the southeastern transept of ,rochester1 though later1 is equally in point3 it contains two triplets1 far apart1 and one disposed above the other4 ,the west front of ,s4 ,etienne at ,caen is a well-known instance4 ,the earliest symbolism of ,early ,english triplets represented the ,trinity alone2 the ,trinity in ,unity was reserved for a somewhat later period4 ,and this was typified by the hood moulding thrown across the three lights4 ,at other times a quatre-foiled1 or cinque-foiled1 circle was placed at some little distance above the triplet3 thus typifying the ,crown which befits the ,majesty of the ,king of ,kings4 ,and the same ,crown is often exhibited above the western couplet4 ,but1 for as much as we are 'compelled by the ,christian verity to acknowledge every person by ,himself to be ,god and ,lord1' a crown is sometimes represented over each light of the triplet1 as in ,wimborne minster4 xciii ,another method of representing the same doctrine was by a simple equilateral triangle for a window3 whether plain1 of which there are many examples1 or with the toothed ornament1 as in the famous example at ,york minster4 ,s4 ,giles's at ,oxford has windows1 the tracery of which will serve as an example of many3 it has three tre-foiled lights1 with three quatre-foiled circles1 arranged triangle-wise in the head4 ,this type is a little varied in ,s4 ,mary ,magdalene's church1 in the same city1 by the introduction of the ogee form4 ,berkeley church has a wheel window containing three quatre-foils3 the three spaces left between them and the line being tre-foiled4 ,the east windows of ,dunchurch and ,fen ,stanton have been explained in the publications of the ,cambridge ,camden ,society3 the former in their ',few ,words to ,church-,builders1' the latter in their illustrations of monumental brasses4 ,part iv4 ,the south transept of ,chichester cathedral is a glorious specimen of decorated symbolism4 ,in the gable is a ,marygold1 containing two intersecting equilateral tri-angles3 the six apices of these are sex-foiled2 the interior hex-agon is beautifully worked in six leaves4 ,the lower window seven lights3 in the head is an equilateral spherical tri-angle1 containing a large trefoil1 intersected by a smaller tre-foil4 ,here we have the ,holy ,trinity1 the ,divine ,attributes1 the perfection of the ,deity4 ,a window in ,merton ,college chapel has three lights3 with a circle in the head containing six sex-foils4 ,broughton1 ,oxon1 has in the head of one of its windows a circle1 containing two intersecting equilateral triangles1 the six apices1 and six spaces around1 being tre-foiled4 xciv ,the east end of ,lincoln1 though far inferior to the south transept of ,chichester1 is nevertheless highly symbolical4 ,the east window of each of the aisles has three lights1 with three foliated circles1 disposed triangle-wise in the head4 ,the great east window has eight lights in two divisions1 each whereof has three foliated circles in the head3 and in the apex of the window is a circle containing seven foliations4 ,the upper window has a circle of eight foliations in the head3 and in the apex of the gable is an equilateral trefoil4 ,the next element introduced was the consideration of the ,six ,attributes of the ,deity4 ,one of the simplest examples was to be found in the west window of the north aisle of ,s4 ,nicholas1 at ,guildford3 a plain circle1 containing six tre-foils3 these are arranged in two tri-angles1 each containing three tre-foils1 and the two sets are varied4 ,the clerestory of ,lichfield cathedral 7circ4 #acjj71 is a series of spherical tri-angles1 each containing three tre-foils4 ,a similar clerestory occurs in the north-west transept of ,hereford cathedral1 and the same idea is repeated in its triforium3 a series of three tre-foiled lights1 with three circles in the head4 ,the east end of ,lichfield symbolises most strikingly the same glorious doctrine4 ,the apse is tri-gonal3 the windows of each side are the same3 each is of three lights1 with six tre-foils 7emblematical of the six attributes7 disposed above in the form of an equilateral tri-angle4 ,the east end of ,chichester is rather earlier1 but introduces yet another element4 ,here we have a triplet3 and at some height above it1 a wheel-window of seven circles3 symbolising therefore eternity and perfection4 xcv ,the triforium and clerestory of ,carlisle are singular symbols of the doctrine of the ,trinity4 ,the former has in each bay three adjacent equal lancets4 ,the latter is a series of triplets2 the central window in each being composed of three lights4 ,we may observe1 by the way1 that three adjacent equal lancets are hardly ever found1 whatever the reason may be4 ,we know but of three examples3 in the churches of ,bosham1 ,sussex1 ,godalming1 ,surrey1 and ,s4 ,mary-le-,crypt1 ,gloucester3 and in all these cases they occupy the same position1 the south east end of the chancel1 or chancel aisle4 ,dorchester church1 ,oxfordshire1 has for one of its windows an equilateral spherical triangle with three heads1 or knops1 one at each angle4 ,we are now in a purely decorated age4 ,and as one of its earliest windows we may mention that in the ,bishop of ,winchester's ,palace at ,southwark4 ,it was a wheel1 and contained two intersecting equilateral tri-angles3 around them were six sex-foiled triangles the hexagon in the centre containing a star of six greater and six smaller rays4 ,here1 of course1 the ,blessed ,trinity and the divine and human natures were set forth4 ,footnote #ei ,footnote #ei3 ,we may perhaps be allowed to say a few words here on the subject of those singular windows which the ,cambridge ,camden ,society has called ,lychnoscopes4 ,it appears1 that in ,early ,english churches1 the westernmost window on the south side of the chancel is both lower than1 and in other ways 7particularly by a transom7 distinguished from the rest4 ,it is sometimes merely a square aperture1 as in some churches in the ,weald of ,sussex3 sometimes a small ogee-headed light1 as in old ,shoreham3 sometimes1 where the south side of the chancel is lighted by a series of lancets1 the westernmost1 as in ,chiddingfold1 ,sussex1 is transomed1 where the others end1 and carried down lower2 sometimes the lower part appears to have been originally blocked1 as in ,kemerton1 ,gloucestershire1 and ,kingstone next ,lewes1 ,sussex3 sometimes there are remains of clamps1 as at ,buckland1 ,kent1 sometimes of shutters4 ,again1 sometimes there are two1 one north1 the other south of the chancel3 sometimes the same arrangement is found ,s4,e4 of the nave4 ,on the other hand1 it is never found in any but a parish church3 never in late work3 seldom is it ornamented4 ,we will give a few remarkable instances4 ,i4 ,dinder1 ,somersetshire4 ,here there is a double lychnoscope1 north and south3 the date is late ,early ,english1 and the specimen is unique from there being a rude moulding in the window arch4 #b4 ,othery1 ,somersetshire4 ,the lychnoscope itself is here blocked3 it is square-headed1 and of two lights3 date probably ,early ,decorated4 ,the church is cruciform1 and a central perpendicular tower was subsequently erected4 ,one of the diagonal buttresses is thrown out at a distance of some three feet from the window1 so as to hide it3 and an oblique square hole has been cut through the masonry of the buttress4 ,this is the more remarkable1 because there are stalls in the chancel1 of perpendicular work1 which would seem to render any window in that position useless4 #c4 ,christon1 ,somersetshire4 ,here1 almost close to the ground1 is a horizontal slit which appears never to have been glazed4 ,this is an early ,norman church4 ,so at ,albury1 ,surrey1 at the ,s4,e4 end of the south aisle4 #d4 ,s4 ,appolline1 ,guernsey4 ,this church is of the same date as1 or may be earlier than1 the last4 ,the windows are rude and square-headed slits3 the lychnoscope is transomed4 #e4 ,preston1 ,sussex4 ,there are three windows in the south of the chancel1 which rise one above the other1 like sedilia1 to the east4 #f4 ,loxton1 ,somersetshire4 ,this is an ,early ,english church with a south western tower serving as porch4 ,from the eastern side of this a long slit is carried through the nave wall1 a distance of some twenty feet1 and exactly commanding a view of the altar4 ,it is grated at the west end1 not glazed3 the eastern end has long been blocked up4 ,way is made for it by a bulge of the wall in the angle formed towards the east by the tower and nave4 ,this seems to form a kind of connecting link between the hagioscope and the lychnoscope4 ,with these windows we will venture to connect those extremely rare ones1 three adjacent1 unconnected1 equal1 lancets1 as occurring of the same date at the same position4 ,there is again another kind of lychnoscope only found where the chancel has aisles4 ,a panel of the parclose1 or wooden screen1 behind the longitudinal stalls1 is sometimes found pierced with a small quatrefoil1 at the ,s4,w4 part of the chancel4 ,this is vulgarly called a confessional4 ,it seems1 however1 clearly connected with the lychnoscope4 ,examples are found at ,erith1 ,kent1 and ,sundridge in the same county4 ,perhaps also the curious slit in the south wall of the chancel of ,s4 ,michael's church1 ,cambridge1 communicating with a south chantry chapel is another variety4 ,from the above facts we deduce the following remarks3 #a4 ,that the necessity for a lychnoscope must in some cases have been very urgent3 as may be proved by the example1 at ,othery1 where a buttress is much injured to form one4 #b4 ,but yet this need was not universal1 because there are many churches in which the arrangement does not occur4 #c4 ,that it appears1 strictly speaking1 a parochial arrangement1 not being found in cathedral or collegiate churches4 #d4 ,that smaller buildings rather than larger are marked with it3 it seldom occurs where there are aisles to the chancel4 #e4 ,that1 where employed1 lychnoscopes were only used occasionally2 else the shutters which have evidently sometimes existed1 would have been useless4 #f4 ,that they are very seldom ornamented1 and never have stained glass4 #g4 ,that in the ,perpendicular era they generally1 though not universally1 ceased to be used4 #h4 ,that1 a large sill seems to have been a requisite to them4 #i4 ,that1 where the upper part is glazed1 the lower part often was not1 as in the ,decorated lychnoscope at ,beckford1 ,gloucestershire4 ,the principal hypotheses to explain the use of this arrangement are3 #a4 ,dr4 ,rock's4 ,that it was a contrivance by which lepers might see the ,elevation of the ,host4 ,but the structure of the greater part of these windows forbids this idea3 many instances occur in which it is splayed away from the ,altar1 none 7except that at ,loxton1 and a doubtful case at ,winscombe1 ,somersetshire1 where a perpendicular addition has been made7 in which it is splayed towards it4 #b4 ,that of the ,cambridge ,camden ,society1 that it was for watching the ,paschal light4 ,but this1 besides being priori improbable is refuted by that at ,othery4 ,here the eye has to look through two apertures at some distance from each other1 and therefore can command only a very small field on exactly the opposite side of the chancel4 #c4 ,it has been imagined by some that it was for confession4 ,the idea of confession near an altar sufficiently refutes itself2 but furthermore1 some of these openings are so very low down that the thing would be impossible4 ,two solitary facts more1 though they throw no light on the subject1 may yet be mentioned4 #a4 ,in the church of ,s4 ,amaro1 near ,funchal1 in ,madeira1 is a grating at the west-end like that at ,loxton4 ,its use is now said to be to cool the church1 though in that case one should have expected to meet it elsewhere4 #b4 ,in ,sennen church by the ,land's ,end1 there is said to have been a lychnoscope 7now no longer existing7 used to take in the tithe-milk4 ,we may gather on the whole1 #a4 that lychnoscopes could not have been used to look into a church #b4 ,nor to hand anything in or out4 ,both these are sufficiently disproved by ,othery1 #c4 ,nor to speak through4 ,but one can hardly imagine any other use1 except it were to look out of the church4 ,we are inclined to think that it was in some way connected with the ringing of the bells1 or of the sancte bell4 ,where the tower is central1 we very often find it3 as at ,old ,shoreham and ,alfriston1 ,sussex3 at ,loxton it is evidently for some purpose connected with the tower4 ,so in ,beckford1 which has a central tower2 and ,uffington1 ,berks1 a cross church4 ,and the place where the sancte bell was rung is exactly between a double lychnoscope4 ,but what the particular use might have been we will not pretend to guess4 ,we will conclude this long note by a question as to the authority for calling the small chancel door1 the ,priest's ,door4 ,it is never 7originally7 furnished with a lock1 but always with an interior bar1 thus showing that it could only have been used from the inside4 ,so the priest could never have entered the church by this way1 unless the door were previously opened for him4 ,end footnote xcvi ,the symbolism of the more complicated decorated windows it is next to impossible to explain4 ,carlisle and ,york have doubtless their appropriate meaning2 but who will now pretend to expound it8 xcvii ,one exception we may make3--the east window of ,bristol cathedral4 ,it is of seven lights1 but so much prominence is given to the three central ones1 as strongly to set forth the ,most ,holy ,trinity3 over them is a crown of six leaves and by the numerous winged foliations around them1 the ,heavenly ,hierarchy may1 very probably1 be understood4 xcviii ,,ii4 ,doors ,durandus has given us a clue to the symbolical meaning which these generally present1 by directing our attention to that saying of our ,lord's1 ,i am the door4 ,and this1 uttered as tradition reports it to have been1 in reference to the ,gate of the ,temple1 on which the ,saviour's eyes were then fixed1 gives additional force to the allusion4 ,in small churches1 doors are seldom the subject of much symbolical ornament1 except in the ,norman style2 but in cathedrals1 some of the most strikingly figurative arrangements are often thrown into them4 ,the ,person1 the ,miracles1 or the ,doctrines of our ,lord are here frequently set forth4 ,he is sometimes1 especially in the tympanum of ,norman doors1 as at ,egleton in ,rutland1 represented as described in the ,apocalyptic vision2 with a sword in ,his mouth4 ,more frequently1 however1 with ,his ,blessed ,mother2 in order1 perhaps1 to connect ,his entrance into the world with ours into the ,church1 which ,he thereby gathered together4 ,this in the south entrance of ,lincoln minster1 is enclosed in a quatre-foil3 because the birth of ,christ is announced by the four evangelists2 and angels are represented around it in attitudes of adoration4 ,a singular1 and indeed irreverent symbol1 is to be seen in a door of ,lisieux church3 the ,holy ,ghost descending on the ,blessed ,virgin1 and the infant ,saviour following ,him4 ,in the entrance to the cloisters of ,norwich cathedral1 the door arch is filled by nine niches1 the central one being occupied by the ,saviour1 the others by saints4 ,but this arrangement is much more common in ,french churches3 where two1 or even three rows of saints in the architrave are not uncommon3 witness the south and west doors of ,s4 ,germain1 at ,amiens1 and a west door of ,s4 ,etienne1 at ,beauvais4 xcix ,this is sometimes1 in late ,flamboyant work1 carried to an absurd extent3 in a south door of ,gisors1 two niches actually hang down out of the soffit4 ,early ,english doors are generally double1 thereby representing the ,two ,natures of our ,saviour3 but embraced by one arch1 to set forth ,his ,one ,person4 ,so the celebrated door in ,southwell minster3 the west door in the ,galilee of ,ely cathedral3 the entrance to the chapter ,house1 at ,salisbury2 the west door of the same3 so the decorated west door of ,york2 so the door to the ,chapter ,house there1 of which the inscription truly says3 ,ut ,rosa ,phlos phlorum1 sic est domus ista ,domorum3so the west door and entrance to the ,chapter ,house of ,wells4 ,the west door of ,higham ,ferrars has the ,saviour's triumphal entrance into ,jerusalem1 over the double western doors4 ,and this is the case in one of the doors of ,seville cathedral4 ,both these connect the ideas of ,his entrance into the temporal1 with that of ours into the spiritual1 ,jerusalem4 ,in these symbolical doorways1 we have one proof of the immeasurable superiority of ,english over ,french architecture3 compare any of the above named with the celebrated west door of ,amiens1 with its twenty-two sovereigns in its soffit4 ,again1 by way of contrast to the second ,adam1 by whom we enter into ,heaven1 we sometimes1 especially in ,norman churches1 have the ,forbidden ,tree1 with ,adam and ,eve in the tympanum3 setting forth the one man by whom sin entered into the world4 ,the ,crucifixion seldom occurs over doors3 while over porches a crucifix is very common4 ,the cause of the difference is explained by a consideration that the former are shut1 the latter open3 and 'when ,thou hadst overcome the sharpness of ,death1 ,thou didst open the kingdom of heaven to all believers4' ,indeed it may almost be asserted that a crucifix is never seen over a c closed door1 except where it forms a part of the usual representation of the ,trinity4 ,for the ,trinity is also1 in ,norman churches1 there represented3 and that not inappropriately3 inasmuch as the ,trinity is the beginning of all things4 ,a ,holy ,lamb is sometimes found in ,norman tympana3 as saith the ,saviour1 ,i am the door of the sheep4 ,a hasty glance at ,durandus ,footnote #fj might lead us to imagine that we should find the ,apostles set forth under the similitude of doors3 but he there probably refers to the well-known passage in the ,apocalypse4 ,apoc4 xxi1 #ad4 ,footnote #fj3 ,durand4 i1 #bf4 ,this however leads us to another1 and that a totally different1 meaning attached to doors4 ,we have already noticed the fact1 that many ,norman and ,early ,english mouldings refer to various kinds of martyrdom3 those which do so occur more frequently on doors than anywhere else2 for it is written1 ',we must through much tribulation enter into the kingdom of ,god4' ,and here we may observe a very curious and beautiful progression in symbolism4 ,in the early ages of ,christianity1 it was a matter requiring no small courage to make an open profession of ,christianity1 to join one's self to the ,church ,militant3--and this fact has left its impress in the various representations of martyrdom surrounding the nave-doors of ,norman and the first stage of ,early ,english churches3 as well as in the frightful forms which seem to deter those who would enter4 ,but in process of time1 as the world became evangelised1 to be a member of the visible ,church was an easy matter3 the difficulty was transferred from an entrance into that1 to the so living1 as to have part in the ,communion of ,saints3--in other words1 to an entrance into the ,church ,triumphant4 ,and therefore in late ,early ,english1 and ,decorated1 the symbols which had occupied the nave-doors in the former period1 are now transferred to the chancel arch4 ci ,the different agricultural operations1 the signs of the zodiac1 and occupations of various kinds1 sometimes found on the outside of ,norman doors1 signify that we must turn our backs on1 and leave behind us1 all worldly cares and employments1 if we would enter into the ,kingdom of ,god4 ,in later porches1 true love knots are sometimes found on the bosses3 because part of the service of ,holy ,matrimony was performed there4 ,the serpent1 in which the handle is so universally fashioned1 has probably reference to that text1 ',they shall lay their hands upon serpents1' to signify that ,god's arm will protect us1 when engaging1 or about to engage in1 ,his service4 ,for the serpent with his tail in his mouth is not a ,christian1 and indeed by no means a desirable1 emblem of eternity1 and therefore the door handle cannot be so interpreted4 ,the doors are of course placed near the west end3 for it is only by way of the ,church ,militant that we can hope to enter the ,church ,triumphant4 ,one door1 indeed1 the priest's door1 conducts at once into the chancel4 ,durandus is probably right in interpreting this of ,christ's coming into the world2 though it involves a little confusion of symbolism1 inasmuch as the chancel1 properly speaking1 denotes the blessed place which ,he left3 not the abode to which he came4 ,it is to be noted as an instance of the decline of symbolism in the ,perpendicular age1 that in churches which have aisles to the chancel of that date1 we sometimes1 as at ,bitton1 ,gloucestershire1 ,godalming1 ,surrey1 and ,wivelsfield and ,isfield1 ,sussex1 find an entrance at the east end of the south aisle4 ,though used as a priest's door1 this is entirely to be blamed3 what shall we say then of modern churches1 which have two doors at the east end1 one on cii each side of the altar1 as ,christchurch1 ,brighton8 ,in ,seville cathedral1 a late1 although fine flamboyant building1 there are large doors at the east end of each choir aisle4 ,porches are usually on the south side4 ,for as the east was considered in an especial manner connected with the ,kingdom of ,heaven1 so was the north imagined to be under the ,prince of the ,power of the ,air4 ,it is curious how diametrically opposed in both these ideas were ,christianity and ,paganism4 ,for as by the latter the west was known as 'the better country1 where lay the ,isles of the ,blest in their abundant peace1' so in the north dwelt the deathless and ageless ,hyperboreans3 whose state was the model of good government and secure happiness4 ,that the belief of our ancestors is not yet extinct1 a very slight knowledge of our country churchyards will prove3 the north side of the churchyard has generally not more than one or two graves4 ,to be buried there is1 in the language of our eastern counties1 to be buried out of ,sanctuary3 and the spot is appropriated to suicides1 unbaptised persons1 and excommunicates4 ,a particular portion is1 in some churchyards of ,devonshire1 separated for the second class and called the chrisomer4 ,where the contrary is the case1 it may be worth inquiring how far it does not arise from the accidental position of the ,churchyard ,cross on the north side4 ,there the spell seems broken3 and the villagers' graves cluster around it1 as if the presence of that sacred symbol were a sufficient protection to the sleeping dust4 ,a remarkable instance of this occurs at ,belleville1 between ,dieppe and ,abbeville1 in ,normandy4 ,the doors in the transepts are1 in small churches1 almost invariably east or west3 much more frequently the latter4 ,this1 however1 is probably not symbolical3 but an arrangement adopted to prevent any resemblance in the porches and transepts3--and it is a rule which needs to be much impressed on modern church builders4 ciii ,the rule as to the western position of the doors1 seems to apply generally to the churchyard4 ,it is worthy of remark that in the matter of doors1 ,protestantism presents us1 as is so frequently the case1 with a very unintended piece of symbolism4 ,when we see1 as in the beautiful church of ,bisley1 ,gloucestershire1 thirteen different openings1 with external staircases1 made into the church1 through windows and elsewhere1 can we forbear thinking of him who cometh not by the doors into the sheepfold1 but climbeth up some other way8 ,,iii4 ,chancel ,arch and ,rood ,screen ,we come now to speak of the chancel arch and the rood screen1 two of the most important features in a church4 ,these1 as separating the choir from the nave1 denote literally the separation of the clergy from the laity3 but symbolically the division between the ,militant and ,triumphant ,churches3 that is to say1 the ,death of the ,faithful4 ,the first great symbol which sets this forth1 is the ,triumphal ,cross3 the ,image of ,him ,footnote #fa who by ,his ,death had overcome ,death1 and has gone before ,his people through the valley of its shadow4 ,footnote #fa3 ',let us consider ,him1' says ,bishop ,hall1 'now1 after a weary conflict with the ,devil1 looking down from the ,triumphal ,chariot of the ,cross on ,his ,church4' ,the images of ,saints and ,martyrs appear in the lower panelling1 as examples of faith and patience to us4 ,the colours of the rood screen itself represent their passion and victory3 the crimson sets forth the one1 the gold the other4 ,the curious tracery of net-work typifies the obscure manner in which heavenly things are set forth1 while we look at them from the ,church ,militant4 ,and for as much as the ,blessed ,martyrs passed from this civ world to the next through sore torments1 the mouldings of the chancel arch represent the various kinds of sufferings through which they went4 ,faith was their support1 and must be ours3 and ,faith is set forth either in the abstract1 by the limpet moulding on the chancel arch2 or on the screen1 as in ,bishop's ,hull1 ,somersetshire1 by the ,creed in raised gilt letters3 or is represented by some notable action of which it was the source3 so in ,cleeve1 ,somersetshire1 the destruction of a dragon runs along1 not only the rood screen1 but the north parclose also4 ,but in that the power of evil spirits may be exercised against us till we have left this world1 but not after1 horrible forms are sometimes sculptured in the west side of the chancel arch4 ,the foregoing remarks may perhaps explain what has been felt by some ecclesiologists as a difficulty3 how it happens1 since the chancel is more highly ornamented than the nave1 that it is the western1 or nave side1 not the eastern or chancel side1 of the chancel arch which invariably receives the greatest share of ornament4 ,the straitness of the entrance to the ,kingdom of ,heaven is set forth by the excessive narrowness of ,norman chancel arches4 ,and the final separation of the ,church ,triumphant from everything that defileth was almost invariably represented by the ,great ,doom painted in fresco over the rood screen3 of which there are still several examples1 as the celebrated one in ,trinity church1 ,coventry3 and many more might be found1 if the whitewash in that place were scraped off4 ,and not only is the judgment of the world1 but that of individuals here set forth3 on the south side of the chancel wall of ,preston church1 ,sussex1 is a fresco of ,s4 ,michael weighing the souls3 the ,devil stands by1 eager to secure his prize1 but by the intervention of the ,blessed ,virgin1 the scale preponderates in favour of the sinner4 cv ,there might probably be an altar to the ,blessed ,virgin under this picture4 ,also deeds of faith are represented in similar positions3 --so in the same church on the north chancel wall1 is the fresco of the ,martyrdom of ,s4 ,thomas of ,canterbury4 ,we have already noticed the triplicity1 in some instances1 of ,norman chancel arches4 ,a very curious triple chancel arch is to be seen at ,capel-le-,ferne1 ,kent4 ,we may also refer to those singular double ones1 ,wells and ,finedon1 and in another manner1 ,darlington1 in ,durham1 and ,barton1 in ,cumberland4 ,it may be well1 finally1 to note the entire absence in the ground plans of our churches of any reference to ,purgatory4 ,the only instance in which chancel and nave are separated by any intervening object1 is the chantry of ,bishop ,arundell in ,chichester cathedral4 ,of the triple division of the church by two 7so to speak7 chancel arches1 we have already spoken4 ,,iv4 ,monuments ,we now proceed to ,monumental ,symbolism4 ,but it will be proper first to consider a very curious subject3 namely the reason of the difference between the personages with which the effigies of the departed were of old time1 and are now1 surrounded4 ,in the former case they were always real3 ,our ,lady1 ,s4 ,john1 ,s4 ,pancras1 ,s4 ,agatha1 and so on4 ,in the latter1 they are always allegorical3 ,faith1 ,virtue1 ,courage1 ,eloquence and the like4 ,nay1 in the very ground which is common to the two--the representations of angels--we may observe a great difference3 in modern monuments any angel is represented3 in those of ancient date the particular one is often named3 ,s4 ,gabriel1 ,s4 ,raphael1 etc4 ,now there are1 we think1 three good reasons to be assigned for this4 cvi ,i4 ,the enlightened1 or in plainer terms1 the sceptical character of the present age4 ,unaccustomed to view any great examples of heroic devotion and self-sacrifice now1 we naturally1 though scarcely allowing it to ourselves1 begin to doubt whether there ever were any such4 ,in thinking of ,patience1 our forefathers would naturally have had ,s4 ,vincent presented to their mind3 but we1 who1 some of us have scarcely heard of his name1 and some1 are totally ignorant of his character1 have of course no such ideas suggested4 ,so again1 where our ancestors would have represented ,s4 ,lawrence1 we content ourselves with a representation of ,fidelity4 ,and it is in accordance with this easy and self-indulgent age1 rather to personify a thing1 which as having never had real existence1 cannot be brought into comparison with ourselves1 than by representing a really existing person1 to run the risk of a contrast between his virtues and our own4 #b4 ,this allegorising spirit is more in accordance with the general paganism of our architectural designs3 though1 be it observed1 a feature of the very worst and most corrupt state of ,paganism4 ,it is worth noting that in heathen countries1 evil qualities have always been personified before good4 ,paganism like every other false system1 became worst at its close4 ,in the early times of ,grecian mythology the attributes of purity1 and truth1 and mercy1 were so strongly felt to reside in the gods1 that a separate personification of them was needless3 whereas strife1 and violence and fury1 qualities which had no place in heaven1 demanded1 and obtained a separate existence4 ,but in process of time1 when the divinities themselves became invested with the attributes of sinful humanity1 the qualities of goodness which were no longer supposed theirs1 found separate embodiments and expressions4 cvii #c4 ,we may assign as a reason for the difference we have noticed the far greater reality with which our ancestors looked on the connections subsisting between ourselves and the other world4 ,thus1 tempests and hurricanes1 which we coldly explain on philosophical principles1 they considered as directly proceeding from the violence of evil spirits3 ,footnote #fb --earthquakes and volcanoes they regarded as outbreaks1 so to speak1 of that place of punishment1 which they believed locally situated within the earth3--diseases and pestilences they held to be the immediate work of the devil3 madness and lunacy were1 in their view1 synonymous with possession4 ,whether theirs1 as it certainly was the most pious1 were not also the most philosophical view1 has been so ably discussed in the ',church of the ,fathers' under the chapter ,s4 ,anthony in ,conflict1 that we need here only allude to it4 ,but the same spirit led them to adopt the effigies of those saints who had been members of the same ,church ,militant with themselves1 and who now were members of that ,triumphant ,church which they hoped hereafter to join3 and its contrary leads us to adopt the cold1 vague1 dreamy unsubstantialities of allegorism4 ,footnote #fb3 ,a ,master of ,philosophy travelling with others on the way1 when a fearful thunderstorm arose1 checked the fear of his fellows1 and discoursed to them of the natural reasons of that uproar in the clouds1 and those sudden flashes wherewith they seemed 7out of the ignorance of causes7 to be too much affrighted2 in the midst of his philosophical discourse1 he was struck dead with that dreadful eruption which he slighted4 ,what could this be but the finger of that ,god ,who will have ,his works rather entertained with wonder and trembling than with curious scanning8 ,neither is it to be otherwise in those violent hurricanes1 devouring earthquakes1 and more than ordinary tempests1 and fiery apparitions which we have seen and heard of2 for however there be natural causes given of the usual events of this kind1 yet nothing hinders but the ,almighty1 for the manifestations of ,his power and justice1 may set spirits1 whether good or evil1 on work1 to do the same things sometimes in more state and magnificence of horror4--,bishop ,hall1 ',the ,invisible ,world1' sect4 vi4 ,the earliest kind of monumental symbolism is that which represents the trade or profession of the person commemorated4 ,and these principally occur on ,lombardic slabs and ,dos d',anes4 ,the distaff represents cviii the mother of a family3 ,footnote #fc a pair of gloves a glover3 ,footnote #fd so we have a pair of shears3 and the like4 ,but the ,cross constantly appears2 and in a highly floriated form3 sometimes at its foot are three steps representing the ,mount3 sometimes a ,holy ,lamb4 ,footnote #fe ,and so ecclesiastical personages have their appropriate symbols3 so the chalice or the ring ,footnote #ff represents a priest3--another type is the hand raised in benediction ,footnote #fg over a chalice3 brasses abound in symbolical imagery4 ,the animal at the feet varies with the varying circumstances of the deceased3 a married lady has the dog1 the emblem of fidelity3 with which we may compare the speech of ,clytemnestra1 of her absent ,lord1 ,footnote #fh ,greek text ,there are1 doubtless1 instances 7there is one in ,bristol1 ,s4 ,peter's7 where the unmarried are so represented3 but they are very rare1 and quite in the decline of the art4 ,the knight again has1 generally1 a terrier at his feet1 as the emblem of courage3 sometimes the greyhound1 ,footnote #fi the symbol of speed4 ,lord ,beaumont ,footnote #gj has an elephant3 it is a bearing in his coat-armour4 ,footnote #fc3 ,see on this subject an interesting article in the ,church of ,england ,quarterly1 for ,september1 #ahda4 ,footnote #fd3 ,as in ,fletching1 ,sussex4 ,footnote #fe3 ,as in ,lolworth1 ,cambridgeshire4 ,footnote #ff3 ,as in ,s4 ,mary1 ,castlegate1 ,york4 ,footnote #fg3 ,as in ,hedon1 ,yorkshire4 ,footnote #fh3 ,agamemnon1 #fjf4 7,ed4 ,dindorf47 ,footnote #fi3 ,as in ,sir ,grey de ,groby1 ,s4 ,alban's4 ,footnote #gj3 ,engraved in the #eth number of the ,cambridge ,camden ,society's ,illustrations of ,monumental ,brasses4 ,early priests have a lion ,footnote #ga also at their feet2 but this typified their trampling on the devil3 as servants of ,him concerning whom it is written1 ',and the ,devil shall go forth before ,footnote #gb ,his feet' ,they have also a dragon for the same reason4 ,and this position doubtless also has reference to the verse1 ',thou shalt tread upon the lion ,footnote #gc and adder3 the young lion and the dragon shalt thou trample under feet4' ,in the decline of the art1 effigies have the crest of the departed at their feet4 ,footnote #ga3 ,as in ,watton1 ,herts1 and ,cottingham1 ,yorkshire4 ,footnote #gb3 ,habaccuc ,,iii4 v1 ,et egredietur diabolus ante pedes ejus4 ,footnote #gc3 ,psalm xc4 ,qui habitat4 cix ,whether those knights who are represented with crossed legs are to be considered as crusaders1 or at least as having taken the vow1 is a question which has been much discussed4 ,the general belief seems now to be in the negative3--and ,mr4 ,bloxam in his work on ,monumental ,architecture gives it as his opinion that this posture was chosen by the artist1 for the more graceful arrangement of the surcoat4 ,and it is to be remarked that some illuminations1 as in the ,life of ,s4 ,edward the ,confessor1 in the ,cambridge ,university ,library1 represent the knights as sitting cross legged4 ,for our own part we must confess that we incline to the old belief3--as better supported by tradition1 and more in accordance with the general principles of ,catholic artists4 ,the knight's hand is sometimes represented as resting on the hilt of his sword3--or as it is called drawing it4 ,we are astonished that a writer in the ,quarterly ,review should fall into this popular error3 especially when the idea was completely opposed to the whole course of his argument4 ,there can be no doubt that this typifies the accomplishment of the vow1 the taking which was set forth by the crossed legs4 ,the contrary--an act of war in the ,house of ,peace--is not for a moment to be thought of4 ,as emblematical of deep humility1 some effigies are represented naked3 some in shrouds3 some1 as emaciated corpse3 and sometimes1 still more strikingly1 the tomb will be divided into two partitions3 and while the departed appears in rich vests1 and with a gorgeous canopy above--below there is a skeleton1 or a worm eaten figure4 ,there is a remarkable instance at ,tewkesbury1 in the cenotaph of the last ,lord ,abbot3 and we may refer to the monument of ,william ,ashton1 in ,s4 ,john's ,college chapel1 ,cambridge4 cx ,the symbolism of ecclesiastics1 lying principally in their vestments1 does not so much fall within the scope of this essay4 ,the same may be said of the allusion to the ,holy ,trinity in the benedictory attitude of the bishop3 and the distinction between the mitred abbot and the bishop in the former holding his pastoral staff with the crook inwards1 as signifying his dominion to be internal1 i4e4 within his own house2--the latter outwards1 to set forth his external dominion over his diocese4 ,the reception of the soul of the departed into ,abraham's bosom is often represented4 ,sometimes angels are bearing it1 in the likeness of a newborn child1 7a figure symbolical of its having now returned into its baptismal state of purity7 and presenting it before the throne4 ,the founders or rebuilders of churches are known by the building which they hold in their hands4 ,the carving of the open seats is one of those parts of ecclesiastical symbolism1 which it is very hard to explain4 ,the monsters which constantly occur on them may be perhaps regarded as typical of the evil thoughts and bad passions which a life of ease and rest encourages1 and it will be observed1 that in the choir1 a gentler class of ideas often is suggested3 we have here flowers and fruit1 and birds making their nests1 and flocks feeding4 ,there1 are however1 certain other types to be found here1 and also in string courses1 and corbel heads1 of which we shall presently speak in terms of disapprobation4 ,nothing1 with this exception1 shows the exuberance and beauty of ideas which distinguished the architects of the ages of ,faith--and the depth and variety of the scriptural knowledge we are pleased to deny them--than their wood carvings4 ,footnote #gd ,footnote #gd3 ,the astonishing scriptural knowledge of ,durandus may be judged of from the ,index at the end of the volume of texts quoted by him4 cxi ,there is perhaps hardly a scriptural subject which they have not handled3 and it requires no small degree of ecclesiastical knowledge to be able at all to comprehend many of their allusions3 while probably many more are lost to us4 ,the ,annunciation is one of the most favourite topics4 ,the almond tree blossoming in the flower pot--the bud terminating in a cross or crucifix--the prayer desk at which the ,blessed ,virgin kneels--the temple seen in the distance--the ,holy ,dove descending on a ray of light--these are its general accompaniments4 ,the descent of our ,saviour into hell--the delivery of souls-- ',magnaque2 de magna praeda petita domo3' the visions of the ,apocalypse3 the final doom3 the passions and triumphs of martyrs--all here find their expression4 ,v4 ,corbels1 ,gurgoyles1 ,poppy ,heads1 etc4 ,the corbels which occur in the interior of churches generally represent the ,heavenly ,host--often with various instruments of music1 as if taking a share in the devotions of the worshippers4 ,this idea is most fully and beautifully carried out in late perpendicular roofs3 where the various orders of the heavenly hierarchy hover1 with outstretched wings1 over the sacred building--an idea evidently derived from the cherubim that spread their wings over the ark1 and the apostle's explanation1 'which things the angels desire to look into4' ,often1 however1 benefactors to the ,church are here portrayed4 ,the gurgoyles1 on the contrary1 represent evil spirits as flying from the holy walls3 the hideousness of the figures1 so often1 by modern connoisseurs1 ridiculed or blamed1 is therefore not without its appropriate meaning4 cxii ,we must now say a few words on the least pleasing part of the study of symbolism3 we mean the satirical representations which record the feuds between the secular and the regular clergy4 ,thus1 in the churches of the former1 we have1 principally as stallwork1 figures of a fox preaching to geese3 in those of the latter an ass's head under a cowl3 or1 which is very frequent1 both in woodwork and as a gurgoyle1 the cowled double face4 ,as a specimen of these designs1 we may mention the stalls ,footnote #ge in ,east ,brent1 ,somersetshire4 ,a fox hung by a goose1 with two cubs yelping at the foot of the gallows1 a monkey at prayers1 with an owl perched over his head3 another monkey holding a halbert3 a fox with mitre and staff1 a young fox in chains1 a bag of money in his right paw1 and geese and cranes on each side4 ,to these objectionable devices we may add those which to us appear simply profane or indecent3 ,footnote #gfsuch as the baptism of a dog in one of the ,stamford churches1 and others in ,northampton1 ,s4 ,peter's1 of ,norman date4 ,one of the grossest which we have ever seen is to be found on the north side of the chancel arch of ,nailsea1 ,somersetshire4 ,footnote #ge3 ,rutter's ,delineations1 p4 #hi4 ,footnote #gf3 ,it is fair to observe that our designating them so may be the effect of our own ignorance4 ,on the towers of some ,norman churches1 the evangelistic symbols are represented4 ,so in ,stow church1 ,lincolnshire4 ,tiles ought not to have the cross on them3 for though ,christ is indeed the foundation of the ,church1 yet these holy symbols should not be exposed to be trodden under foot4 ,heraldic devices are here more proper1 to signify the worthlessness of worldly honours in the sight of ,god4 cxiii ,,chapter ,,ix ,,some ,,objections ,,considered ,several objections to the symbolical system have been noticed and answered in the course of this treatise4 ,we shall1 however1 devote a greater space to the consideration of one difficulty which has often been raised by opponents1 and has often been felt even by such as have adopted the theory4 ,it is said1 for example1 that to assert the nave and two aisles1 or a triplet of lancets1 to be symbolical of the ,most ,holy ,trinity1 is both false and profane1 when1 as is almost always the case1 the aisles are much less broad than the nave1 and the three lancets are unequal both in height and breadth3 whereas in the ,trinity none is afore or after other1 none is greater or less than another4 ,but the difficulty seems only to arise from carrying the similitude too far3 the point of resemblance is in these cases a single one3 the mere trinity of the arrangement is the only particular which gives rise to the symbol4 ',three mystic lines approach the shrine1' sings the poet of the ,christian year for ,trinity ,sunday4 ,the number alone is answerable for the emblem4 ,we do not deny that an equilateral triangle is a more perfect symbol of the ,blessed ,trinity3 but even here a captious man might object to the emblem1 because the angles gain greater or less prominence according to the position in which the triangle is placed4 cxiv ,the ,catholic monogram of the ,trinity1 for example1 assigns to the ,father and the ,son the upper angles of a triangle standing on the third point4 ,on the other hand the modern triangle1 generally charged with the ,hebrew word ,jehovah1 has the third angle uppermost4 ,we can quite conceive these differences being thought objectionable4 ,the case is not so strong indeed as when the three members are unequal1 but still it is the same in kind and in reality4 ,it is a condition of emblems that the points of similitude must not be pressed too far4 ,the material ,sun indeed typifies the ,sun of ,righteousness3 but in what particulars8 in its being created1 in its rising on the dark world every day1 in its being matter8 ,surely not3 but in this one point1 that it brings light and heat to the earth4 ,i am the ,door1 said our ,lord4 ,in what particulars1 we may again ask8 ,it would be profane to show by examples that it is only in this point3 that a door is for entrance into a material house just as we enter into the ,church through ,christ4 ,the ark1 our ,church teaches us1 was an emblem of the ,church3 not in its human building1 nor in its final perishing2 but in that it saved souls by water4 ,did the ,paschal ,lamb typify the ,immaculate ,victim in any thing more than its comparative purity and its bloody death8 ,we need not multiply such examples4 ,but there is another consideration to be adduced4 ,our ,lord's own parables must not be pressed too far4 ,the history of the five wise and five foolish virgins1 must not be adduced to prove that the number of the lost will equal that of the saved4 ,this may be dangerous ground1 but the assertion is true4 ,every parable is figurative to a certain point1 and no further4 ,not that there is much danger of persons not knowing where the line is to be drawn3 any more than there would be in the case of cxv one of a reverent mind1 who was told that the triplicity of aisles and windows typified a great doctrine4 ,the ,british ,critic made a very just observation on this point1 that it argued a great blindness of spiritual vision to deny such an emblem1 because the similitude was not complete in all points4 ,indeed if all points answered so closely and exactly to each other1 it is not clear how a similitude would differ from a fac-simile4 ,the very notion of a thing being like another involves the fact that the two are not identical4 ,nothing more is found or expected1 than a similarity1 an analogy1 in certain qualities4 ,for in all symbolism it is quality and not essence in which resemblance is sought4 ,which leads us to consider another objection sometimes urged to the effect that if a thing mean one thing it cannot mean another4 ,for example1 if the nave and aisles represent the ,holy ,trinity1 they cannot also represent the ,church ,militant here on earth1 or in another point of view the true fold4 ,again1 if the piers and arches set forth the foundation of the apostles and prophets1 they must not bear a part in the representation of the ,trinity together with the cleristory and triforium4 ,but this difficulty vanishes if we remember that the resemblance1 for the most part1 is derived from grouping independent things together and viewing them in a particular light4 ,we do not deny the real essential symbolism of a material result3 but this its particular significancy need not obtrude itself at all times3 the thing itself in other combinations1 and viewed under other aspects1 may acquire an additional and occasional meaning4 ,for example1 it is the union of the rose1 thistle1 and shamrock1 which is the emblem of our ,united ,empire3 they have each their own figurative sense2 in combination they acquire a new meaning4 ,the harp is not less the emblem of ,ireland1 because it must primarily represent music4 cxvi ,leaven was of old the symbol of wickedness3 our ,lord spake of the leaven of the ,scribes and ,pharisees3 yet we hear from ,his own lips1 ,the kingdom of heaven is like unto leaven4 ,footnote #gg ,footnote #gg3 ,we have the highest authority for believing that one type can symbolise two things quite independent of each other1 in that the ,jewish ,sabbath1 commanded from ,sinai to be observed in commemoration of the ,rest after the ,creation1 is enforced in ,deuteronomy as the representation of the rest of the children of ,israel from ,egyptian bondage4 ',remember1' says ,moses1 'that thou wast a servant in the land of ,egypt1 and that the ,lord thy ,god brought thee out thence through a mighty hand and by a stretched out arm3 therefore the ,lord thy ,god commanded thee to keep the ,sabbath day4'--,deut4 v1 #ae4 ,another objection is as follows3 ,if this theory be true1 how will you account for churches with nothing but a nave1 or with only one aisle2 how for churches with neither cleristory nor triforio2 or1 on the other hand1 for those with double triforia1 or with four or five aisles8 ,now we never asserted that it was necessary that all1 or indeed any1 given things should be intentionally symbolised4 ,we have pointed out that some things are essentially symbolical2 others accidentally and occasionally4 ,we might attempt to classify what must be symbolised in church building1 and what may be4 ,but we decline to do so because we do not think that the principles of symbolism are yet sufficiently investigated or apprehended4 ,however1 in a general way1 every building must1 from the nature of things1 have some accidents1 as of material1 of parts1 of plan2 every particular building must have particular accidents1 as of use and purpose4 ,these accidents must be symbolical1 from their nature1 in a general way3 they may derive1 from purpose added to their nature1 a further or modified symbolism in a particular way4 ,with the first sort it is that ,durandus chiefly concerns himself ,a building must have walls1 must have roof1 piers1 windows1 corners1 and floor4 ,for each then he finds a meaning4 cxvii ,he does not quite neglect the second sort4 ,early ,english windows must have a splay3 the spire may have a weathercock3 for these then there is an appropriate signification4 ,so we do not mean to insist that certain things shall be symbolised1 we say they may be symbolised4 ,perhaps when more is known1 we shall be able to criticise ancient buildings1 to show their faults or their shortcomings in this particular4 ,as it is1 we have framed a sort of beau ideal of a church1 fully formed and developed1 which we should propose as a perfect model4 ,we are not qualified as yet to blame the ancient churches which do not come up to this ideal1 but we cannot be wrong in praising such as do4 ,in discussing ,mr4 ,lewis's illustrations of ,kilpeck church1 we touched upon the ,basilican origin of churches considered as an argument against the reception of the symbolical theory4 ,our last remarks will apply to the same question4 ,it has been thought quite sufficient ground for turning into ridicule the whole principle1 that the ,roman justice halls had three or more aisles1 or that a barn or banquetting room may have three longitudinal divisions4 ,but what if mechanical convenience suggested the arrangement8 7though we do not grant this74 ,it is clear that many churches1 many barns1 and many refectories have never had a triple arrangement4 ,it has never been asserted that every church shall have nave and aisles3 but if a church has nave and aisles it will be symbolical of a great doctrine2 and for this reason it is better for a church to have nave and aisles4 ,why do not such writers argue that the cross form is not symbolical1 because many barns are cruciform8 ,now it is instructive to observe that there is a great and obvious utilitarian advantage in this shape for a barn3 but not in the case of churches as anciently arranged2 in which the transepts were utterly useless for the cxviii accommodation of worshippers2 and in which there is a mechanical evil 7as before mentioned7 from the lateral pressure on the lantern piers4 ,yet it is undeniable that the cross form was chosen for its symbolical meaning3 and this in spite of mechanical disadvantages4 ,a mechanical reason fails here1 as in the former case1 in accounting for the fact4 ,how will they account for the cross form8 ,their own argument tells against them4 ,we may still further remark that in modern times we have had some curious practical lessons upon this cross form4 ,messrs ,britton and ,hosking1 in their atrocious plan for rearranging ,s4 ,mary ,redcliffe church1 unwittingly testified to the inconvenience1 and want of any utilitarian end1 of this plan by placing the pulpit under the lantern1 and ranging the congregation in the four arms so as to face it4 ,on the other hand1 some modern architects confessedly employ the cross form because it allows of people arranged as in the last case1 all seeing the preacher4 ,but why do they not look deeper into things8 ,why have the cross at all8 ,why not have an amphitheatre1 an octagon1 an accoustically designed ,mechanic's ,institute ,lecture ,room8 ,then all could hear1 all could see much better1 and the building would not cost half so much4 ,they may think that they are designing on utilitarian principles4 ,in truth they are unknowingly1 unwillingly1 symbolising the ,cross4 cxix ,,chapter ,x ,,development ,,of ,,symbolism ,it is now our intention to attempt a brief sketch of the history of symbolism1 confining ourselves to its rise1 progress1 and decline in ,england4 ,for of its earlier development we have already had occasion to speak1 both in the first and in the eighth chapter1 when we referred to its use among the primitive ,christians1 and to such particulars of information as could be gained concerning it from the later fathers1 and from mediaeval authors4 ,among all nations the facts of ,christianity have been received before its doctrines4 ,the inhabitants of a heathen country are first called on to believe1 as matter of history1 that our ,blessed ,lord was conceived by the ,holy ,ghost1 born of the ,virgin ,mary1 suffered under ,pontius ,pilate1 was crucified1 dead1 and buried1 before any attempt is made to set before them the doctrine of the ,atonement1 the mystery of the ,trinity1 or the compatibility of ,god's foreknowledge with man's free action4 ,and it is in the infancy of individuals1 as in that of nations4 ,we may therefore1 from all analogy1 conclude1 that the things set forth in the earlier development of church art would be facts rather than doctrines4 cxx ,now1 if we look to ,norman buildings1 we shall find this to be the case4 ,excepting the doctrine of the ,holy ,trinity 7which1 after all1 perhaps rather ranks1 through all the stages of ,christian art1 under the head of essential1 than under that of intended symbolism71 we shall find an almost exclusive reference to history1 in arrangements and details4 ,that ,god was the ,creator of heaven and earth1 is set forth in door mouldings1 and capitals1 sometimes by the heavenly constellations or signs of the zodiac1 sometimes by the animals brought to ,adam to be named1 sometimes by the references to agriculture1 which1 as we have before seen1 often occur4 ,the ,incarnation of our ,saviour is set forth1 as it has been already hinted1 by representations so physical and earthly1 as to be to our eyes almost profane4 ,the ,fall of ,man1 which appears on the sides of fonts1 well reminds us of that stain which must be washed away in ,holy ,baptism4 ,a great many of the events of our ,lord's life are sculptured in various positions3 above all1 of course1 ,his ,passion4 ,again1 duties are symbolically represented1 so in the chancel arch of ,egleton1 ,rutland1 we have the figure of a deacon ringing a bell2 doubtless to remind the worshippers of the duty of attending ,god's house4 ,and a still more practical method of representing the evil consequences attending the breach of duty1 and one which speaks much of the rudeness of the age1 is where some local event well-known at the time of the erection of the church1 finds a commemoration in it4 ,thus 7though at a later epoch7 among the capitals of the south transept of ,wells cathedral1 the architect has represented a theft1 which doubtless1 at the time1 had made a considerable noise in that place4 ,in the first group1 a man is seen stealing apples2 then follows the struggle and apprehension3 finally1 his trial and condemnation4 ,and such practical admonitions might not have been without their use4 ,sometimes they are refined and exalted into such an one as may be seen in the northern apse of ,s4 ,mary's1 at ,guildford1 where heavenly and earthly judgment are portrayed4 cxxi ,victory over the devil is singularly enough symbolised in ,oxford1 ,s4 ,peter's1 by the piers which rest on1 and crush1 a monster4 ,we have before noticed that ,norman architecture1 true to its love of facts1 delighted in the representation of instruments of martyrdom1 or the deeds of faith1 as the victory of ,s4 ,george4 ,the final doom was also a favourite subject2 so was the descent of ,christ into hell4 ,in fact1 its whole character1 whether in string courses1 tympana1 capitals1 or chancel arches1 was graphicalness1 and that obtained sometimes at the expense of grace1 sometimes almost at that of decorum1 but probably well adapted to the particular development which the minds of the people had then reached4 ,one point we must remark1 to the eternal honour of the ,anglo-,norman1 and indeed also of the ,saxon ,church1 deadly as was the hatred existing between the two peoples1 for at least a hundred and fifty years after the conquest1 it has left no symbolical trace1 either in the churches of the vanquishers1 or of the vanquished4 ,much as the one had suffered1 and much as the other despised the conquered nation1 this feeling vanished in the house of ,god4 ,in advancing to ,early ,english1 we still find strong traces of the historicalism of ornaments1 both in some of the mouldings1 as in the toothed1 and in the capitals1 though the latter begin now to assume a more allegorical form4 ,indeed1 the observation seems worth making1 that this style is the only one which appears to have dealt much in allegory1 we mean in that sense which we have already attached to the word4 ,that is1 it employs fictitious representations to set forth real truths2 as in ,wells cathedral1 the fall of the barren tree forms a beautiful corbel4 ,we do1 however1 find some traces of this in ,norman work1 as the fable of the crow and the fox may occasionally be discovered in it4 cxxii ,the works of the creation were often set forth1 rather with reference to their beauty than from any other reasons4 ,such as the birds making their nests in the thick foliage1 flowers1 and fruit4 ,yet1 on the whole1 facts such as those which principally occupied the attention of ,norman architects1 began rather to find expression among the details1 than to usurp any important part in church arrangement4 ,we are in possession of too little wood work of this date--and in that many references of this kind were probably to be found--to be able to speak with so much certainty as we can in the later styles3 but that this was the tendency of the progress of architecture1 it requires but little knowledge to discover4 ,impressed1 but evidently1 now1 not only essentially but intentionally1 on every building1 was the doctrine of the ,ever ,blessed ,trinity3 for triplets were so common at the east end as to form the rule of ,early ,english design4 ,fonts1 instead of bearing a representation of the ,fall of ,man1 and thereby implying our need of regeneration1 began to be octagonal1 thereby setting forth the doctrine itself1 a strong confirmation of our previous observation respecting facts and doctrines4 ,the shape of piers is also to be noticed4 ,for there appears to have been almost a rule1 either that the octagonal and circular shape should alternate2 or that one aisle should present the one kind1 the other the other4 ,this we can hardly1 in our present state of knowledge1 profess to explain4 ,durandus's observations about windows1 their splay and shafts1 are very curious3 and again1 he evidently recognises in the tiebeams1 the knitting together of the elect in one communion and fellowship3 a strong argument1 this1 that we are justified in regarding arrangements1 which arise from mechanical necessity1 as nevertheless truly and really symbolical4 ,in the bases of piers we now often find flowers1 which indeed1 sometimes1 as in ,rochester cathedral1 occur in transition work2 principally the fleur de lys1 which we may interpret to signify that humility is the foundation of all ,christian graces4 cxxiii ,on the whole1 however1 we conclude that in this style1 while churches taken as a whole became more symbolical1 their details1 as details1 became less so4 ,in proceeding to the next development of ,catholic art1 we are almost afraid of expressing a belief1 that ,decorated1 in its early dawn1 gave promise of a brighter day than it ever reached4 ,it had not shown its wonderful resources and capabilities in windows and flying buttresses1 before the boldness of its capitals and bases began to decline4 ,we can imagine that1 had it so been ordered1 ,christian architecture might1 about the year #acjj1 have taken a different direction1 and attained to a glory1 inconceivable to us--perhaps attainable only when the whole ,catholic ,church shall be at unity4 ,as it is1 we cannot but consider1 that about that period1 or a few years later1 it took a wrong turn1 and being hurried in a short space through the hectic of a rare flush of beauty1 declined thenceforward slowly but surely4 ,now1 if we ask1 why was this8 it will lead us to look at ,church history as connected with the development of church architecture4 ,contemporary with the change from ,saxon to ,norman 7for we are none of those who hold that the former extended till ,oct4 #ad1 #ajfe1 and the latter began the next day71 was finally the victory of the ,anglican ,church over ,paganism in the conversion and civilisation of the ,danes4 ,contemporary with the appearance of ,early ,english1 was the great victory of the ,church over ,erastianism1 by the martyrdom of ,s4 ,thomas of ,canterbury1 and the abrogation of the constitutions of ,clarendon4 ,but1 hardly had ,early ,english finished its course of splendour1 when while traces of rare glory were developing daily1 the statute of ,mortmain began to tell upon the ,church3 cxxiv and though the impulse already given yet continued for some time to act1 the end was near4 ,no magnificent cathedral was built after the full effects--not so much of that act1 as of the ,erastianism which contrived and allowed it--were felt4 ,the nave of ,winchester can hardly be called a solitary exception2 because1 in truth1 it may be doubted whether the pious exertions of ,william of ,wykeham were not1 so far as concerns the actual beauty of his cathedral1 misplaced4 ,thenceforward1 the ,state interfered more and more with the ,church2 and not allowed to carry out her own designs1 it is no wonder if the latter quickly began to forget her own symbolical language4 ,after1 for the first few years of the fourteenth century1 using it with precision and elegance before unattainable1 she thenceforward began to disuse it4 ,we need not give examples of decorated symbolism1 because all that was new in it lay in its windows3 and these we have already discussed at considerable length4 ,and having sufficiently explained why there should be a decline1 we have only now to examine why that decline should have been so different in ,england1 ,france1 and ,italy4 ,in ,england1 from the time that ,edward ,,iv directed the execution of ,archbishop ,scrope1 when the ,state interfered1 it was with a strong arm1 cramping and confining1 obliging the ,church to confine herself to ritual observances1 and forbidding her to expatiate in the grand objects for which she was ordained4 ,now could there be a more fitting expression of this than the ,perpendicular style8 ,does not its stiffness1 its failure in harmony1 its want of power and adaptation1 its continual introduction of heraldry1 its monotony1 its breaking up by hard continued lines1 its shallowness1 its meretriciousness1 its display--set forth what we know to have been the character of the contemporary ,church8 cxxv ,above all1 do not the reintroduction of ,horizontality1 the ,tudor arch1 the depressed pier1 speak of her want of spirituality8 ,everything teaches us that there was no want of power in her architects2 considered merely as specimens of art1 ,king's ,college1 and ,henry the ,seventh's chapels1 are matchless4 ,and here and there we may trace some tokens of vastness and holiness of conception worthy of a better age2 such as the ,suffolk roofs1 which1 as it has been well said1 never attained their full development4 ,it must be borne in mind1 that ,perpendicular ,footnote #gh was the first style1 which in its full development was used first for a secular building4 ,far be it from us1 however1 to depreciate the excessive magnificence it assumes in shrines and chapels3 indeed1 this is one of the features which ,decorated has not1 and the absence of which in that style renders it possible to believe that a still more magnificent may be in store for us4 ,perpendicular introduced no new element of symbolism4 ,footnote #gh3 ,we deeply regret that the ,oxford ,architectural ,society should ever have allowed itself to put on paper the opinions expressed by one of its members1 that ,perpendicular windows are those best suited to the spirit of ,christian architecture4 ,but if this were the state of the ,anglican ,church1 the ,gallican1 though not better off1 was acted on in a very different manner4 ,the ,state gradually interfered with it1 embraced it with its dangerous friendship1 made its observances meaningless1 while sustaining their splendour2 secularised its abbeys1 by appropriating them to political ends2 made statesmen of its bishops1 gave it outside show1 while eating out its heart4 ,does not ,flamboyant express this8 ,a vast collection of elegant forms1 meaninglessly strung together3 richness of ornament1 actually weakening construction3 vagaries of tracery1 as if the hand possessed of church art were suddenly deprived of church feelings3 nothing plain1 simple1 intelligible1 holy3 parts neglected1 parts ostentatious3 the west front of ,abbeville to a choir that would disgrace a hamlet4 cxxvi ,in ,spain1 again1 where ,christianity unfolded itself later1 so also was church art later in its development4 ,san ,miguel1 at ,seville1 which was actually built in #acje1 would1 in ,england1 be set down to the date of about #aahj4 ,in ,italy1 where there was no ,state to interfere with the ,church1 ,paganism1 which had always been more or less at work1 sprang up at once1 at the time of the ,great ,schism1 and has ever since prevailed4 ,but to return to ,england4 ,perpendicular1 unable to express any idea by its ornaments1 soon began to imitate those of earlier styles3 first ,early ,english1 in the wretched banded capitals of the western counties1 and then ,decorated in its windows4 ,while1 however1 the ,church was yet united with the rest of ,christendom1 ,paganism interfered but in a very slight degree3 the ,italian example of ,henry the ,seventh's tomb was not followed4 ,even after the ,dissolution1 there were some good churches built3 the symbolism which lingered longest was that of the chancel and nave4 ,nor was this destroyed summarily3 the importance of the chancel had been gradually1 all through the ,perpendicular era1 weakened by chancel aisles1 and the omission of the chancel arch3 it was but to omit the rood screen and parclose1 and 7as at ,hawkshead1 ,lancashire1 circ4 #aefd7 the mystical division vanished4 ,the symbolisms which ,protestantism introduced were few and easily understood4 ,the removal1 and material1 of the altar1 the change of vestments1 the gradual introduction of close pews1 the innovation of a reading pew1 were all figurative enough4 ,something like a return to church art was made just before the great ,rebellion3 chancels became elongated1 cxxvii altars resumed their old position1 copes reappeared1 and the like4 ,details began to improve3 and 7which we could hardly have expected7 intentional symbolism is sometimes to be discovered in them4 ,so1 in ,baltonsburgh1 ,somersetshire1 a stone pulpit of the date of #afba1 has among other devices1 an equilateral triangle1 containing1 and surrounded by1 a tre-foil3 and evidently setting forth the ,holy ,trinity4 ,after the ,rebellion1 but still more after the ,revolution1 those faint traces of symbolism died away into that ne plus ultra of wretchedness1 the ,georgian style4 cxxviii ,,chapter ,,xi ,,general ,,conclusion ,it is very remarkable1 as has been already observed1 that the buildings of those who most strongly object to the principle of symbolism1 do in effect contain as striking an exemplification of it as it would be possible to find4 ,let us look at a ,protestant place of worship4 ,it is choked up and concealed by surrounding shops and houses1 for religion1 nowadays1 must give way to business and pleasure3 it stands north and south1 for all idea of fellow-feeling with the ,church ,catholic is looked on as mere trifling1 or worse3 the front which faces the ,high ,street is of stone1 because the uniformity of the street so required it3 or 7which is more likely7 of stucco1 which answers as well1 and is cheaper3 the sides1 however1 are of brick1 because no one can see them3 there is at the entrance a large vestibule1 to allow people to stand while their carriages are being called up1 and to enter into conversation on the news of the day1 or the merits of the preacher3 it also serves the purpose of making the church warmer1 and contains the doors and staircases to the galleries4 ,on entering1 the pulpit occupies the central position1 and towards it every seat is directed3 for preaching is the great object of the ,christian ministry3 galleries run all round the building1 because hearing is the great object of a ,christian congregation3 cxxix the altar stands under the organ gallery1 as being of no use1 except once a month3 there are a few free seats in out-of-the-way places1 where no one could hear1 and no pews would be hired1 and therefore no money is lost by making the places free3 and whether the few poor people who occupy them can hear or not1 what matters it8 ,the font1 a cast-iron vase on a marble pillar1 stands within the altar rails2 because it there takes up no room3 the reading pew is under the pulpit1 and faces the congregation2 because the prayers are to be read to them and not addressed to ,god4 ,look at this place on ,sunday or ,thursday evening4 ,carriages crash up through the cast-iron gates1 and1 amidst the wrangling and oaths of rival coachmen1 deposit their loads at the portico3 people come1 dressed out in the full fashion of the day1 to occupy their luxurious pew1 to lay their smelling-bottles and prayer-books on its desk1 and reclining on its soft cushions1 to confess themselves--if they are in time--miserable sinners3 to see the poor and infirm standing in the narrow passages1 and close their pew doors against them1 lest themselves should be contaminated1 or their cushions spoilt1 at the same time beseeching ,god to give their fellow-creatures the comfort which they refuse to bestow3 the ,royal ,arms occupy a conspicuous position2 for it is a chapel of the ,establishment3 there are neat cast-iron pillars to hold up the galleries1 and still neater pillars in the galleries to hold up the roof2 thereby typifying that the whole existence of the building depends on the good-will of the congregation3 the roof is flat1 with an elegant cornice1 and serves principally to support a gas-lighted chandelier3 and the administration of this chapel is carried on by clerk1 organist1 beadle1 and certain bonnetless pew-openers4 cxxx ,we need not point out how strongly all this symbolises the spiritual pride1 the luxury1 the self-sufficiency1 the bigotry of the congregations of too many a pew-rented ,episcopal chapel4 ,in contrast to this1 let us close with a general view of the symbolism of a ,catholic church4 ,far away1 and long ere we catch our first view of the city itself1 the three spires of its cathedral1 rising high above its din and turmoil1 preach to us of the ,most ,holy and ,undivided ,trinity4 ,as we approach1 the transepts1 striking out cross-wise1 tell of the ,atonement3 the ,communion of ,saints is set forth by the chapels clustering round choir and nave3 the mystical weathercock bids us to watch and pray and endure hardness3 the hideous forms that seem hurrying from the eaves speak the misery of those who are cast out of the ,church3 spire1 pinnacle1 and finial1 the upward curl of the sculptured foliage1 the upward spring of the flying buttress1 the sharp rise of the window arch1 the high-thrown pitch of the roof1 all these1 overpowering the horizontal tendency of string course and parapet1 teach us1 that vanquishing earthly desires1 we also should ascend in heart and mind4 ,lessons of holy wisdom are written in the delicate tracery of the windows3 the unity of many members is shadowed forth by the multiplex arcade3 the duty of letting our light shine before men1 by the pierced and flowered parapet that crowns the whole4 ,we enter4 ,the triple breadth of nave and aisles1 the triple height of pier arch1 triforium1 and clerestory1 the triple length of choir1 transepts1 and nave1 again set forth the ,holy ,trinity4 ,and what besides is there that does not tell of our ,blessed ,saviour8 that does not point out ',him first' in the two-fold western door3 ',him last' in the distant altar3 ',him midst' in the great rood3 ',him without end' in the monogram carved on boss and corbal1 in the ,holy ,lamb1 in the ,lion of the tribe of ,judah1 in the ,mystic ,fish8 ,close by us is the font2 cxxxi for by regeneration we enter the ,church3 it is deep and capacious2 for we are buried in baptism with ,christ3 it is of stone2 for ,he is the ,rock3 and its spiry cover teaches us1 if we be indeed risen from its waters with ,him1 to seek those things that are above4 ,before us1 in long drawn vista1 are the massy piers1 which are the ,apostles and ,prophets3 they are each of many members1 for many are the graces in every saint3 there is delicate foliage round the head of all2 for all were plentiful in good works4 ,beneath our feet are the badges of worldly pomp and glory1 the charges of kings and nobles and knights3 all in the presence of ,god as dross and worthlessness4 ,over us swells the vast 'valley' of the high-pitched roof3 from the crossing and interlacing of its curious rafters hang fadeless flowers and fruits which are not of earth3 from its hammer-beams project wreaths and stars1 such as adorn heavenly beings3 in its centre stands the ,lamb as it had been slain3 from around ,him the ,celestial ,host1 cherubim and seraphim1 thrones1 principalities1 and powers1 look down peacefully on the worshippers below4 ,harpers there are among them harping with their harps3 for one is the song of the ,church in earth and in heaven4 ,through the walls wind the narrow cloister galleries3 emblems of the path by which holy hermits and anchorites1 whose conflicts were known only to their ,god1 have reached their home4 ,and we are compassed about with a mighty cloud of witnesses3 the rich deep glass of the windows teems with saintly forms1 each in its own fair niche1 all invested with the same holy repose3 there is the glorious company of the apostles3 the goodly fellowship of the prophets3 the noble army of martyrs3 the shining band of the confessors3 the jubilant chorus of the virgins3 there are kings who have long since changed an earthly for an heavenly crown3 and bishops who have given in a glad account to the ,shepherd and ,bishop of souls4 cxxxii ,but on none of these things do we rest2 piers1 arch behind arch1 windows1 light behind light1 arcades1 shaft behind shaft1 the roof1 bay behind bay1 the saints around us1 the heavenly hierarchy above with dignity of pre-eminence still increasing eastward1 each and all1 lead on eye and soul and thought to the image of the crucified ,saviour as displayed in the great east window4 ,gazing steadfastly on that1 we pass up the nave1 that is through the ,church ,militant1 till we reach the rood screen1 the barrier between it and the ,church ,triumphant1 and therein shadowing forth the death of the faithful4 ,high above it hangs1 on ,his triumphal cross1 the image of ,him ,who by ,his death hath overcome death2 on it are portrayed saints and martyrs1 ,his warriors1 who fighting under their ,lord have entered into rest and inherit a tearless eternity4 ,they are to be our examples1 and the seven lamps above them typify those graces of the ,spirit1 by ,whom alone we can tread in their steps4 ,the screen itself glows with gold and crimson3 with gold1 for they have on their heads golden crowns3 with crimson1 for they passed the ,red ,sea of martyrdom to obtain them4 ,and through the delicate net-work1 and the unfolding holy doors1 we catch faint glimpses of the chancel beyond4 ,there are the massy stalls2 for in heaven is everlasting rest3 there are the sedilia1 emblems of the seats of the elders round the throne3 there is the piscina2 for they have washed their robes and made them white3 and there1 heart and soul and life of all1 the altar with its unquenched lights1 and golden carvings1 and mystic steps1 and sparkling jewels3 even ,christ ,himself1 by ,whose only merits we find admission to our heavenly inheritance4 ,verily1 as we think on the oneness of its design1 we may say3 ,jerusalem edificatur ut civitas cujus participatio ejus in idipsum4 cxxxiii ,,postscriptum ,on concluding their work1 which from circumstances that need not be specified has been a year in the press1 the writers must apologise for the numerous typographical errors which have been allowed to remain4 ,their separation from each other1 and distance from the printer1 must plead in excuse4 ,they take this opportunity of expressing their thanks to the ,reverend ,dr4 ,mill1 ,christian ,advocate of the ,university of ,cambridge1 and to ,f4 ,a4 ,paley1 ,esq41 ,m4,a41 of ,s4 ,john's ,college1 ,cambridge1 ,honorary ,secretary of the ,cambridge ,camden ,society1 for their advice and assistance4 ,it remains to say that some doubt has been felt by persons who have read the ,introductory ,essay in proofs1 whether the writers have given ,mr4 ,pugin sufficient credit for several passages in his works which seem to involve the principle now contended for4 ,we had thought that no misapprehension could be feared on this head4 ,it was enough to know that the principle in question1 even though felt 7as we indeed allowed7 by this architect1 had not been expressed in terms4 ,in short1 we took this fact for our ground3 that whereas ,mr4 ,pugin's book professed to assert the true principles of ,christian architecture1 yet reality1 according to his definition1 was not at least so accurately a 'true principle' as sacramentality4 ,the principles themselves1 as enunciated by ,mr4 ,pugin1 apply as well to any secular building as to a church3 they are true for construction1 but not adequate in themselves to form a rule for ecclesiastical design4 ,kemerton1 ,august #af1 #ahdc4 cxxxiv ,the following very curious passage ought to have come in at page lxxvii of the ,introductory ,essay1 but was not accessible at the time4 ,it is an extract from the ',fardle of ,facions' printed ,a4,d4 #aeee4 ,,from ,,the ',,fardle ,,of ,,facions1' ,,printed #aeee ,oratories1 temples1 or places of praier 7whiche we calle churches7 might not to be built without the good will of the bishoppe of the diocese4 ,and when the timbre was redy to be framed1 and the foundacion digged1 it behoved them to sende for the bishoppe1 to hallowe the firste corner stone of the foundacion1 and to make the signe of the ,crosse thereupon1 and to laie it1 and directe it juste easte and west4 ,and then might the masons sette upon the stone1 but not afore4 ,this churche did they use to builde after the facion of a crosse1 and not unlike the shape of a manne4 ,the channcelle 7in the whiche is conteined the highe altare and the quiere7 directe fulle in the easte1 representeth the heade1 and therefore ought to be somewhat rounde1 and muche shorter than the body of the churche4 ,and yet upon respect that the heade is the place for the eyes1 it ought to be of more lighte1 and to bee seperate with a particion1 in the steade of a necke1 from the bodye of the churche4 ,this particion the ,latine calleth cancelli1 and out of that cometh our terme channcelle4 ,on eche side of this channcelle peradventure 7for so fitteth it beste7 should stand a turret2 as it were for two ears1 and in these the belles to be hanged1 to calle the people to service1 by daie and by night4 ,undre one of these turretts is there commonly a vaulte1 whose doore openeth into the quiere1 and in this are laid up the hallowed vesselles and ornamentes1 and other utensils of the churche4 ,we call it a vestrie4 cxxxv ,the other parte oughte to be fitted1 that having as it were on eche side an arme1 the reste maye resemble the bodye with the fete stretched in breadthe1 and in lengthe4 ,on eche side of the bodye the pillers to stande1 upon whose coronettes or heades the vaulte or rophe of the churche maye reste4 ,and to the foote beneth aulters to be joyned4 ,those aulters to be orderly alway covered with two aulter clothes1 and garnished with the crosse of ,christe1 or some little cofre of reliques4 ,at eche ende a candelsticke1 and a booke towarde the middes4 ,the walls to be painted without and within1 and diversely paineted4 ,that they also should have in every parishe a faire round stone1 made hollowe and fitte to holde water1 in the whiche the water consecrate for baptisme maye be kept for the christening of children4 ,upon the right hand of the highe aulter that ther should be an almorie1 either cutte into the walle1 or framed upon it1 in the whiche they woulde have the sacrament of the ,lorde's bodye1 the holy oyle for the sicke1 and chrismatorie1 alwaie to be locked4 ,furthermore they would that ther should be a pullpite in the middes of the churche1 wherein the prieste maye stonde upon ,sondaies and holidays to teache the people those things that it behoveth them to knowe4 ,the channcelle to serve only for the priests and clerks2 the rest of the temporalle multitude to be in the bodye of the churche1 seperate notwithstanding1 the men on the righte side1 and the women on the left4 ---------- #a ,here beginneth the ,first ,book of ,,gulielmus ,,durandus his ,,rationale of the ,,divine ,,offices4 ,,the ,,proeme ,importance and ,difficulty of the ,study of ,symbolism--,necessity of its ,cultivation by ,priests--,consideration of ,unlearned ,priests--,mystical and ,moral ,meaning of the ,law--,four-fold ,sense of ,scripture3 the ,historical1 the ,allegoric1 the ,tropologic1 the ,anagogic--,different ,ceremonies used by ,different ,churches--,name of ,rationale1 whence derived--,division of the ,work4 #a4 ,all things1 as many as pertain to offices and matters ecclesiastical1 be full of divine significations and mysteries1 and overflow with a celestial sweetness2 if so be that a man be diligent in his study of them1 and know how to draw 'honey from the rock1 and oil from the hardest stone4' ,footnote #gi ,but who 'knoweth the ordinances of heaven1 or can fix the reasons thereof upon the earth8' ,footnote #hj ,for he that prieth into their majesty1 is overwhelmed by the glory of them4 ,of a truth 'the well is deep1 and ,i have nothing to draw with'3 ,footnote #ha unless ,he giveth it unto me ,who 'giveth to all men liberally1 and upbraideth not'3 ,footnote #hb so that 'while ,i journey through the mountains' ,footnote #hc ,i may 'draw water with joy out of the wells of salvation4' ,footnote #hd #b ,wherefore1 albeit of the things handed down from our forefathers1 capable we are not to explain all1 yet if among them there be anything which is done without reason1 it should forthwith be put away4 ',wherefore ,i1 ,william1 by the alone tender mercy of ,god1 ,bishop of the ,holy ,church which is in ,mende1' ,footnote #he will knock diligently at the door1 if so be that 'the key of ,david' ,footnote #hf will open unto me3 that the ,king may 'bring me in to ,his treasury1' ,footnote #hg and show unto me the heavenly pattern which was showed unto ,moses in the ,mount3 so that ,i may learn those things which pertain to rites ecclesiastical1 whereof they teach and what they signify3 and that ,i may be able plainly to reveal and make manifest the reasons of them1 by ,his help1 ',who hath ordained strength out of the mouth of babes and sucklings'3 ,footnote #hh ',whose spirit bloweth where it listeth1' ,footnote #hi dividing to 'each severally as it will' ,footnote #ij to the praise and glory of the ,trinity4 ,footnote #gi3 ,deut4 xxxii1 #ac4 ,footnote #hj3 ,job xxxviii1 #cc ,footnote #ha3 ,s4 ,john iv1 #aa4 ,footnote #hb3 ,s4 ,james i1 #e4 ,footnote #hc3 ,psalm ciii4 ,vulgate4 ,footnote #hd3 ,isaiah xii1 #c4 ,footnote #he3 ,a city of ,france1 and capital of the department of ,lozre1 situated on an eminence near the ,lot3 before the ,revolution1 the ,see of a ,bishop4 ,the number of inhabitants is about #ejjj4'--;,cruttwell's ,gazetteer1 s4v4 ,footnote #hf3 ,apocalypse iii1 #g4 ,footnote #hg3 ,cant1 ii1 #d4 ,footnote #hh3 ,psalm viii1 #b4 ,see also ,wisdom x1 #ba4 ,footnote #hi3 ,s4 ,john iii1 #h4 ,footnote #ij3 ,i ,cor4 xii1 ,,ii4 #b4 ,sacraments we have received to be signs or figures1 not in themselves virtues1 but the significations of virtues1 by which men are taught as by letters4 ,now of signs there be that are natural1 and there be that are positive3 concerning which1 and also of the nature of a ,sacrament1 we shall speak hereafter4 #c #c4 ,therefore the priests and the bishops to whom 'it is given to know the mysteries of the kingdom of ,god1' ,footnote #ia as ,he saith in ,luke1 and who be the stewards and dispensers of sacred things1 ought both to understand the sacred mysteries1 and to shine in the virtues which they signify3 so that by their light others may be illuminated3 otherwise 'they be blind leaders of the blind4' ,footnote #ib ,as saith the ,prophet1 ',let their eyes be darkened1 that they see not4' ,footnote #ic ,but1 woe therefore is me6 in these days they apprehend but little of those things which day by day they handle and perform1 what they signify1 and wherefore they were instituted3 so that the saying of the ,prophet seemeth to be fulfilled1 ',as is the people1 so is the priest4' ,footnote #id ,for when they bear the bread of ,prothesis ,footnote #ie to the ,lord's ,table and the ,mysteries1 they understand not its signification more than brute beasts which carry bread for the use of others4 ,of which ignorance they shall give account in the day of vengeance and wrath4 ',when the cedars of ,paradise shall tremble1 what shall the bush of the desert do8' ,footnote #if ,for to them is that saying of the ,prophet1 ',they have not known ,my ways3 so ,i swear in my wrath1 if they shall enter into ,my rest4' ,footnote #ig ,footnote #ia3 ,s4 ,luke viii1 #aj4 ,footnote #ib3 ,s4 ,matthew xv1 #ad4 ,footnote #ic3 ,psalm lxix1 #bc4 ,footnote #id3 ,isaiah xxiv1 #b4 ,footnote #ie3 ,here is a distinct reference to the ,prothesis3 the more valuable because in writers of the ,middle ,ages it does not hold so prominent a place as we might have expected3 and the table of ,prothesis appears not to have occupied a certainly defined situation in ,catholic churches4 ,there is also a reference to ,lev4 xxi1 #h1 and the showbread4 ,footnote #if3 ,s4 ,luke xxii1 #c4 ,footnote #ig3 ,psalm xcv1 #aa4 #d4 ,now the professors of the arts liberal1 and of all other arts1 seek how they may clothe1 support1 and adorn with causes and hidden reasons those things which be nakedly and without ornament therein set forth2 painters moreover1 and mechanics and handicraftsmen of what #d sort soever1 study in every variety of their works to render and to have at hand probable reasons thereof4 ,so1 also1 unseemly is it to the magistrate to be ignorant of this world's laws2 and to the pleader to know nothing of the law1 wherein he is exercised4 #e4 ,but although learning be necessary unto priests for the sake of doctrine3 yet must not scholastics think slightingly of unlettered priests2 according to that saying in ,exodus1 ',thou shalt not revile the gods4' ,footnote #ih ,whence1 saith ,s4 ,augustine1 they shall not deride if they hear the priests and ministers of the ,church1 either invoking ,god with barbarisms and solecisms1 or not understanding and misdividing the words which they pronounce4 ,not but that such things are to be corrected2 but they must firstly be tolerated of the more learned4 ,but that which priests ought to learn1 shall be said below4 ,footnote #ih3 ,exodus xxii1 #bh4 #f4 ,furthermore1 the symbolism which existeth in things and offices ecclesiastical1 is often not seen1 both because figures have departed1 and now it is the time of truth2 and also because we ought not to judaise4 ,but1 albeit those types of which the truth is made manifest have departed1 yet even to this time manifold truth is concealed1 which we see not2 wherefore the ,church useth figures4 ,for so by white vestments we understand the beauty in which our souls shall be arrayed1 or the glory of our immortality1 which we cannot manifestly behold3 and in the ,mass1 by the oblation on the altar1 ,footnote #ii the ,passion of ,christ is represented1 that it be held in the memory more faithfully and more firmly4 ,footnote #ii3 ,the prayer of oblation is as follows--',suscipe1 ,sancta ,trinitas1 hanc oblationem quam ,tibi offerimus ob memoriam ,passionis1 resurrectionis et ascensionis ,jesu ,christi ,domini nostri1' etc4 #e #g4 ,furthermore1 of the things which be commanded in the law1 some be moral1 and others mystical4 ,they be moral which inform the morals1 and are to be understood in the simple tenour of the words3 ',love ,god3 honour thy father3 thou shalt do no murder1' and such like4 ,mystical be such as are typical3 where something is set forth beyond the literal meaning4 ,of these1 some be sacramental1 and some ceremonial4 ,sacramental be such as may be accounted for1 why thus they were ordered3 such as circumcision1 and the observance of the ,sabbath1 and the like4 ,ceremonial be they for which no reason can be given4 ,such be1 ',thou shalt not plough with an ox and an ass together3' ,footnote #ajj ,thou shalt not wear a garment of linen and woollen mixed4' ,footnote #aja ,footnote #ajj3 ,deut4 xxii1 #aj4 ,footnote #aja3 ,deut4 xxii1 #aa4 #h4 ,now in things that are moral commands1 the law hath received no change3 but in things sacramental and ceremonial its outward form is altered3 yet not one of the mystical significations is done away3 for the law is not done away4 ,though the 'priesthood being changed1 there is made of necessity a change likewise of the law4' ,footnote #ajb ,footnote #ajb3 ,hebrews vii1 #ab4 #i4 ,now1 in ,holy ,scriptures there be divers senses3 as historic1 allegoric1 tropologic1 and anagogic4 ,whence1 according to ,boethius1 all divine authority ariseth from a sense either historical or allegorical or from both4 ,and according to ,s4 ,hierom1 we ought to study ,holy ,scriptures in three ways3--firstly1 according to the letter2 secondly1 after the allegory1 that is1 the spiritual meaning2 thirdly1 according to the blessedness of the future4 #f ,history is things signified by words3 as when a plain relation is made how certain events took place3 as when the children of ,israel1 after their deliverance from ,egypt1 made a tabernacle to the ,lord4 ,and history is derived from ,greek text1 which is to gesticulate3 ,footnote #ajc whence gesticulators 7that is1 players7 are called histriones4 ,footnote #ajc3 ,here is a notable instance of ,durandus's misderivations1 of which we have spoken in the ,introduction4 #aj4 ,allegory is when one thing is said and another meant3 as when by one deed another is intended3 which other thing1 if it be visible1 the whole is simply an allegory1 if invisible and heavenly1 an anagoge4 ,also an allegory is when one state of things is described by another3 as when the patience of ,christ1 and the sacraments of the ,church are set forth by mystical words or deeds4 ,as in that place3 ',there shall come forth a rod of the stem of ,jesse1 and a branch shall grow out of his roots3' ,footnote #ajd which is in plain language4 ,the ,virgin ,mary shall be born of the family of ,david1 who was the son of ,jesse4 ,this is an example of mysticism in words4 ,truth is also set forth by mystic deeds3 as the children of ,israel's freedom from ,egyptian slavery1 wrought by the blood of a lamb1 signifieth that the ,church is freed by the ,passion of ,christ from demoniacal servitude4 ,footnote #aje ,the word allegory is derived from the ,greek allon1 which means foreign1 and gore1 which is sense2 that is1 a foreign sense4 ,footnote #ajd3 ,isaiah xi1 #a4 ,footnote #aje3 ,see ,appendix ,i4 #g #aa4 ,tropology is an injunction unto morality3 or a moral speech1 either with a symbolical or an obvious bearing1 devised to evince and instruct our behaviour4 ,symbolical2 as where he saith1 ',let thy garments be always white3 and let the oil of thy head never fail4' ,footnote #ajf ,that is1 let all thy works be pure1 and charity never fail from thy mind4 ,and again1 ,it is fit that ,david should slay the ,goliath within us3 that is1 that humbleness may subdue our pride4 ,obvious as in that saying1 ',deal thy bread to the hungry4' ,footnote #ajg ,and in that text3 ',let us not love in word1 neither in tongue3 but in deed and truth4' ,footnote #ajh ,now tropology hath his name from tropos1 a turning1 and logos1 which is a discourse4 ,footnote #ajf3 ,ecclesiastes ix1 #h4 ,footnote #ajg3 ,isaiah lviii1 #g4 ,footnote #ajh3 #a ,s4 ,john iii1 #ah4 #ab4 ,anagoge is so called from ana1 which is upwards1 and goge1 a leading3 as it were an upward leading4 ,whence the anagogic sense is that which leadeth from the visible to the invisible3 as light1 made the first day1 signifieth a thing invisible1 namely the angelic nature which was made in the beginning4 ,anagoge1 therefore1 is that sense which leadeth the mind upwards to heavenly things3 that is to the ,trinity and the orders of angels1 and speaketh concerning future rewards1 and the future life which is in the heaven3 and it useth both obvious and mystical expressions2 obvious1 as in that saying1 ',blessed are the pure in heart3 for they shall see ,god3' ,footnote #aji mystical1 as that1 ',blessed are they that have made white their robes3 that they may have right unto the tree of life1 and enter in through the gate into the city4' ,footnote #aaj ,which signifieth1 ,blessed are they who make pure their thoughts1 that they may have a right to see ',god1 who is the way1 the truth1 and the life3' ,footnote #aaa and after the example of the fathers1 enter into the kingdom of heaven4 ,footnote #aji3 ,s4 ,matthew v1 #h4 ,footnote #aaj3 ,apocalypse vii1 #ad4 ,footnote #aaa3 ,s4 ,john xiv1 #f4 #h ,in like manner1 ,jerusalem is understood historically of that earthly city whither pilgrims journey2 allegorically1 of the ,church ,militant2 tropologically1 of every faithful soul2 anagogically1 of the celestial ,jerusalem1 which is our country4 ,footnote #aab ,of these things1 more examples may be seen in the lessons for ,holy ,saturday4 ,footnote #aac ,but in this work many senses are applied3 and speedy changes are made from one to another1 as the diligent reader will perceive4 ,footnote #aab3 ,how beautifully1 observes a writer in the ,british ,critic1 do old ecclesiastical writers use patria and domus of our celestial country1 and our everlasting home6 ,footnote #aac3 ,reference is here apparently made to the fifth chapter of the book1 of ,lamentations1 which appears as the #crd lesson at ,matins4 #ac4 ,for as none is prohibited from using divers grounds of exception and manners of defence1 so neither are they forbidden to employ divers expositions in the praise of ,god1 so that faith be not injured4 #ad4 ,notice must also be taken of the variety of rites used in the divine worship4 ,for nearly every ,church hath her own observances1 and attacheth to them a full meaning of her own3 neither is it thought blameworthy or absurd to worship with various chants1 or modulations of the voice1 nor yet with different observances3 when the ,church ,triumphant herself is surrounded1 ,footnote #aad according to the ,prophet1 with the like diversity1 and in the administration of the sacraments themselves a variety of customs is tolerated1 and that rightly4 ,footnote #aad3 ,the author appears to refer here to the ,,xlv ,psalm1 ',eructavit cor meum4' #i #ae4 ,whence1 according to ,austin of ecclesiastical institutions in the divine office1 some we have received from ,holy ,scriptures3 some from the traditions or writings of the apostles1 being confirmed by their successors3 some1 moreover1 of which1 however1 the institution is unknown1 are confirmed by custom and approved by use3 and to them equal observance is due as to the others4 #af4 ,let not1 then1 the reader be angry if he perchance read in this work of observances which he never saw in his own church3 or does not read of some that are there in use4 ,for we endeavour not to go through the particular rites of particular places1 but those which be more common and usual3 because we labour to set forth that doctrine which is of universal1 and not that which is of particular bearing1 nor would it be possible for us to examine the particular rites of every church4 ,therefore we have determined1 for the health of our soul and the benefit of the readers1 to set forth and to arrange the secret mysteries of divine offices in a clear state1 to the best of our power and to inculcate and thoroughly to explain that which appears necessary for ecclesiastics1 towards the understanding of the daily service3 even as it is well known that1 when in a different condition of life1 we did faithfully in our ,mirror of ,magistrates do the like for the use of those who were employed in secular courts4 #aj #ag4 ,but it must diligently be noted that in the divine offices themselves ,footnote #aae many ceremonies there be of usual employment which have1 from their institution1 respect neither to a moral nor mystical signification4 ,of these1 some are known to have arisen of necessity3 some of congruity3 some of the difference of the ,old and ,new ,testament2 some of convenience2 and some for the mere honour and reverence of the offices themselves3 whence saith blessed ,austin1 so many things are varied by the different customs of divers place1 that seldom or never can those causes be discovered which men followed in constituting them4 ,footnote #aae3 ,this passage is worth noting1 as showing that our ,author does not proceed with the determination of making a meaning where he could not find one3 but that he is willing to leave much1 explained only in the principles of necessity1 or convenience1 or reverence4 #ah4 ,this work is described as a ,rationale4 ,for as in the 'breastplate of judgment' ,footnote #aaf which the ,jewish high priest wore was written manifestation and truth1 so here the reasons of the variations in divine offices and their truths are set forth and manifested3 which the prelates and priests of churches ought faithfully to preserve in the shrine of their breasts3 and as in the breastplate there was a stone by the splendour of which the children of ,israel knew that ,god was well pleased with them3 so also the pious reader who hath been taught the mysteries of the divine offices from the clearness of this work will know that ,god is favourably disposed towards us1 unless we rashly incur ,his indignation by our offence and fault4 ,the breastplate was woven of four colours and of gold3 and here1 as we said before1 the principles on which are founded the variations in ecclesiastical offices1 take the hues of four senses1 the historic1 the allegoric1 the tropologic1 and the anagogic1 with faith as the ,footnote #aag groundwork4 ,footnote #aaf3 ,vulg4 ,in ,rationali ,judicii4 ,exodus xxviii1 #c4 ,footnote #aag3 ,such appears the meaning of this beautiful comparison4 ,the words are rather obscure1 quatuor sensibus fide media colorantur4 #aa #ai4 ,it is divided into eight parts3 which we shall go through1 by the ,lord's favour1 in order4 ,the first treateth of churches1 and ecclesiastical places and ornaments3 and of consecrations and sacraments4 ,the second of the members of the ,church1 and their duties3 the third of sacerdotal and other vestments3 the fourth of the ,mass1 and of the things therein performed3 the fifth of the other divine offices3 the sixth of the ,sundays and holydays1 and feasts specially pertaining to our ,lord3 the seventh of ,saints' days1 and the feast of the dedication of a church1 and the office of the dead2 the eighth of the method of computing time1 and the calendar4 #ab ,tradatus ,gulielmi ,durandi de ecclesia et ecclesiasticis locis et sacramentis et ornamentis et de consecrationibus incipit feliciter4 ,,chapter ,i ,,of ,a ,,church ,,and ,,its ,,parts ,two-fold ,meaning of the ,word--,different ,synonyms for the ,term--,form of a ,church--,of the ,tabernacle--,the ,foundation1 how to be laid--,to ,point ,east1 and ,why--,the ,spiritual ,church1 how ,built up--,of ,cement--,what ,arms the ,spiritual ,church ,employeth--,of the ,materials of the ,tabernacle--,of ,shittim ,wood--,analogy of a ,church with the ,human ,body--,of what the ,spiritual ,church consisteth--,of its ,foundations--,of the ,walls--,of the ,choir--,of ,apses--,of the ,cloister ,court--,of the ,towers--,of the ,cock--,of the ,pinnacles--,of the ,windows--,of the ,lattice ,work--,of the ,doors--,of the ,piers--,of the ,beams--,of the ,roof--,of the ,stalls--,of the ,pulpit--,of the ,rood ,loft--,of the ,hours--,of the ,sanctuary--,of the ,sacristy--,of the ,roof ,tiles--,of the ,lights--,of the ,crosses--,of the ,cloister--,of the ,bishop's ,throne--,why we go together to ,church--,of the ,separation of the ,women from the ,men--,of the ,covering of ,women's ,heads--,of ,speech in ,church--,of ,immunity for ,malefactors--,why ,churches may be rebuilt in other ,places4 #a4 ,first of all1 let us consider a church ,footnote #aah and its parts4 ,the word church hath two meanings3 the one1 a material building1 wherein the divine offices are celebrated3 the other1 a spiritual fabric1 which is the collection of the faithful4 ,the ,church1 that is the people forming it1 is assembled by its ministers1 and collected together into #ac one place by ',him who maketh men to be of one mind in an house4' ,footnote #aai;,for as the material church is constructed from the joining together of various stones1 so is the spiritual ,church by that of various men4 ,footnote #aah3 ,it has been found advisable to print the word church in the following pages with a great or a small initial letter1 according as ',the ,blessed ,company of all ,faithful ,people1' or the material building1 were intended4 ,footnote #aai3 ,psalm lxviii 7,exsurgat ,deus71 #f4 #b4 ,the ,greek ecclesia is in ,latin translated by convocation because it calleth men to itself3 the which title doth better befit the spiritual than the material church4 ,the material typifieth the spiritual ,church3 as shall be explained when we treat of its consecration4 ,footnote #abj ,again1 the ,church is called ,catholic1 that is universal1 because it hath been set up in1 or spread over1 all the world1 because the whole multitude of the faithful ought to be in one congregation1 or because in the ,church is laid up the doctrine necessary for the instruction of all4 ,footnote #abj3 ,see below1 chapter vi4 #c4 ,it is also called in ,greek synagoga1 in ,latin congregatio1 which was the name chosen by the ,jews for their places of worship3 for to them the term synagogue more appropriately belongeth1 though it be also applied to a church4 ,but the ,apostles never call a church by this title1 perhaps for the sake of distinction4 #d4 ,the ,church ,militant is also called ,sion3 because1 amidst its wanderings1 it expecteth the promise of a heavenly rest3 for ,sion signifieth expectation4 ,but the ,church ,triumphant1 our future home1 the land of peace1 is called ,jerusalem3 for ,jerusalem signifieth the vision of peace4 ,footnote #aba ,footnote #aba3 ,so the hymn in the ,parisian ,breviary1 for the dedication of a church3 ,urbs beata1 vera pacis ,visio1 ,jerusalem4 ,also1 the church is called the ,house of ,god3 also1 sometimes1 ,greek text1 that is1 the ,lord's ,house4 ,at others basilica 7in ,latin1 a royal palace71 for the abodes of earthly kings are thus termed3 and how much more fittingly our houses of prayer1 the dwelling-places of the ,king of ,kings6 ,again1 it is called temple1 from tectum amplum1 #ad where sacrifices are offered to ,god3 and sometimes the tabernacle of ,god1 because this present life is a journey1 and a progress to a lasting country3 and a tabernacle is an hostelrie3 ,footnote #abb as will be explained when we speak of the dedication ,footnote #abc of a church4 ,and why it is called the ,ark of the ,testimony1 we shall say in the ensuing chapter1 under the title ,altars4 ,sometimes it is called ,martyrium1 when raised in honour of any martyr2 sometimes capella ,footnote #abd 7chapel71 7see under the head ,priest in the second part72 sometimes coenobium1 at others sacrificium2 sometimes sacellum2 sometimes the house of prayer3 sometimes monastery3 sometimes oratory4 ,generally1 however1 any place set apart for prayers is called an oratory4 ,again1 the church is called the ,body of ,christ sometimes a virgin1 as the ,apostle saith1 'that ,i may present you as a chaste virgin to ,christ'3 ,footnote #abe sometimes a bride1 because ,christ hath betrothed her to ,himself1 as saith the ,gospel3 'he that hath the bride is the bridegroom'3 ,footnote #abf sometimes a mother1 for daily in baptism she beareth sons to ,god3 sometimes a daughter1 according to that saying of the ,prophet1 ',instead of thy fathers thou shalt have children'3 ,footnote #abg sometimes a widow1 because 'she sitteth solitary through her afflictions1 and1 like ,rachel1 will not be comforted4' ,sometimes she is set forth under the emblem of an harlot1 because she is called out of many nations1 and because she closeth not her bosom against any that return to her4 ,footnote #abb3 ,compare ,cicero de ,senect4 xxiii4 ,et ex vita ita discedo tanquam ex hospitio1 non tanquam ex domo3 commorandi enim ,natura diversorium nobis1 non habitandi dedit4 ,footnote #abc3 ,chapter vi1 sect4 #e1 ad fin4 ,footnote #abd3 ,durandus1 ,,ii4 #aj4 #h4 ',in many places1 priests be called chaplains4 ,for of old the ,kings of ,france1 when they went forth to war1 carried with them the ,cope of ,blessed ,martin1 which was kept in a certain tent 7where ,mass was said71 and from the cope 7cappa7 the tent was called chapel 7capella74' ,we may observe that chapel was used in former times with much greater latitude than now4 ,an additional aisle or chantry was so called4 ,so in ,haddenham1 ,cambridgeshire1 on a brass in the north aisle1 ,orate pro ,aniniabus fundatorum hujus ,capellae3 that is1 the aisle itself4 ,footnote #abe3 #b ,cor4 xi1 #b4 ,footnote #abf3 ,s4 ,john iii1 #bi4 ,footnote #abg3 ,psalm xlv 7,eructavit cor meum71 #af4 #ae ,sometimes she is called a city1 because of the communion of her holy citizens1 being defended by the munitions of the ,scriptures1 whereby heretics are kept off3 having stones and beams of divers kinds1 because the merits of the saints are of divers kinds also1 as shall be said below4 ,whatever the ,jewish ,church received by the law1 that doth the ,christian ,church receive1 and with large increase by grace1 from ,christ whose bride she is4 ,the setting up of an oratory1 or church1 is not new4 ,for the ,lord commanded ,moses in ,mount ,sinai1 that he should make a tabernacle of curiously wrought materials4 ,this was divided by a veil into two parts3 the outer1 called the holy place1 where the people attended the sacrifices3 the inner1 the holy of holies1 where the priests and ,levites ministered before the ,lord 7see the ,preface to the ,fourth ,book and also ,appendix ,a74 #e4 ,this tabernacle having decayed through age1 the ,lord commanded that a temple should be built1 which ,solomon accomplished with wonderful skill3 this also had two parts1 like the tabernacle4 ,from both of these1 namely1 from the tabernacle and the temple1 doth our material church take its form4 ,in its outer portion1 the laity offer their prayers1 and hear the ,word4 ,in the sanctuary1 the clergy pray1 preach1 offer praises and prayers4 #f4 ,the tabernacle1 built as it was amidst the journeyings of the ,israelites1 is sometimes taken as a type of the world which 'passeth away1 and the lust thereof' ,footnote #abh ,whence it was formed with curtains of four colours1 as the world is composed of four elements4 ',god1' said the ,prophet1 'is in ,his tabernacle'3 ,footnote #abi ,god is in this world1 as in a temple dyed scarlet by the blood of ,christ4 ,footnote #abh3 ,s4 ,john ii1 #ag4 ,footnote #abi3 ,psalm xi 7,in ,domino confido71 #d4 #af ,the tabernacle is1 however1 more especially symbolical of the ,church ,militant1 which hath 'here no continuing city1 but seeketh one to come4' ,footnote #acj ,therefore is it called a tabernacle1 for tabernacles or tents belong to soldiers3 and this saying1 ,god is in his tabernacle1 meaneth1 ,god is among the faithful collected together in ,his name4 ,the outer part of the tabernacle1 where the people sacrificed1 is the active life1 wherein men give themselves up to the love of their neighbour3 the interior1 wherein the ,levites ministered1 is the contemplative life1 where a band of religious men devote themselves to the love and contemplation of ,god4 ,the tabernacle gave place to the temple3 because after the warfare cometh the triumph4 ,footnote #acj3 ,hebrews xiii1 #ad4 #g4 ,now a church is to be built on this fashion3 ,the foundation being prepared1 according to that saying1 ',it fell not1 for it was founded upon a rock1' ,footnote #aca the bishop1 or a priest ,footnote #acb as the bishop's deputy1 must sprinkle it with holy water1 to banish the foul forms of evil spirits1 and lay the first stone1 whereon a cross must be engraved4 ,footnote #acc ,footnote #aca3 ,s4 ,matthew vii1 #be4 ,in general illustration of the foregoing sections the reader is referred to the first chapter of the eighth book of ,bingham's ',antiquities4' ,footnote #acb3 ,in the account of the dedication of ,s4 ,michael the ,archangel1 in the ,isle of ,guernsey1 preserved in the ',black ,book of the ,bishop of ,coutances1' it appears that the ceremony was performed by a priest though it is believed that such has seldom been the case in the ,anglican ,church4 ,but see chapter vi1 section #b4 ,footnote #acc3 ,a cross was not only inscribed on the foundation stone1 but a cross was placed where the church was to be3 and this in the ,eastern ,church2 where the ,stauropegia was a ceremony of much importance4 #h4 ,the foundation must be so contrived1 as that the head of the church may point due east 7see ,appendix ,b72 that is1 to that point of the heavens1 wherein the sun ariseth at the equinoxes2 to signify1 that the ,church ,militant must ,footnote #acd behave herself with moderation1 both in prosperity and adversity3 and not towards that point where the sun ariseth at the solstices1 which is the practice of some4 ,footnote #acd3 ,this passage is valuable as proving that in the country of our ,bishop nothing was known of a practice undoubtedly prevalent in ,england2 the direction of a church to that part of the sky in which the sun arose on the ,feast of the ,patron ,saint4 #ag ,but if the walls of ,jerusalem1 'which is built as a city that is at unity with itself1' ,footnote #ace were1 by the ,prophet's command1 raised by the ,jews1 with how much greater zeal should we raise the walls of our churches6 ,for the material church1 wherein the people assemble to set forth ,god's holy praise1 symboliseth that ,holy ,church which is built in heaven of living stones4 ,footnote #ace3 ,psalm cxxii 7,laetatus sum71 #c4 #i4 ,this is that ,house of the ,lord1 built with all strength1 'upon the foundations of the apostles and prophets1 ,jesus ,christ ,himself being the chief cornerstone4 ,footnote #acf ,her ,footnote #acg foundations are in the holy mountains4' ,the walls built upon these are the ,jews and ,gentiles2 who come from the four parts of the world unto ,christ1 and who have believed1 believe1 or shall believe on ,him4 ,footnote #acf3 ,eph4 ii1 #bj4 ,footnote #acg3 ,psalm lxxxvii 7,fundamenta ejus71 ,i4 ,the faithful predestinated to eternal life1 are the stones in the structure of this wall which shall continually be built up unto the world's end4 ,and one stone is added to another1 when masters in the ,church teach and confirm and strengthen those who are put under them3 and whosoever in ,holy ,church undertaketh painful labours from brotherly love1 he as it were beareth up the weight of stones which have been placed above him4 ,those stones which are of larger size1 and polished1 or squared1 and placed on the outside and at the angles of the building1 are men of holier life than others1 who by their merits and prayers retain weaker brethren in ,holy ,church4 #aj4 ,the cement1 without which there can be no stability of the walls1 is made of lime1 sand1 and water4 ,the lime is fervent charity1 which joineth to itself the sand1 that is1 undertakings for the temporal welfare of our brethren3 #ah because true charity taketh care of the widow and the aged1 and the infant1 and the infirm3 and they who have it study to work with their hands1 that they may possess wherewith to benefit them4 ,now the lime and the sand are bound together in the wall by an admixture of water4 ,but water is an emblem of the ,spirit4 ,and as without cement the stones cannot cohere1 so neither can men be built up in the heavenly ,jerusalem without charity1 which the ,holy ,ghost worketh in them4 ,all the stones are polished and squared--that is1 holy and pure1 and are built by the hands of the ,great ,workman into an abiding place in the ,church3 whereof some are borne1 and bear nothing1 as the weaker members3 some are both borne and bear1 as those of moderate strength3 and some bear1 and are borne of none save ,christ1 the corner-stone1 as they that are perfect4 ,all are bound together by one spirit of charity1 as though fastened with cement2 and those living stones are knit together in the bond of peace4 ,christ was our wall in ,his conversation3 and our outer wall in ,his ,passion4 #aa4 ,when the ,jews were rebuilding the walls of ,jerusalem1 their enemies strove hard to let the works3 so that 'they built with one hand1 and held their weapons of war in the other4' ,and round us too do enemies gather1 while we are building the walls of our ,church3 our own sins1 or ungodly men1 willing to hinder our success4 ,whence1 while we build our walls1 that is1 while we add virtue to virtue1 we must fight with the enemy1 and grasp our weapons firmly3 we must 'take the helmet of salvation1 the shield of faith1 the breastplate of righteousness3 and for our sword the word of ,god1' ,footnote #ach that we may defend ourselves against them3 and ,god's priest shall be unto us in ,christ's stead1 to teach us by his lessons1 and defend us by his prayers4 ,footnote #ach3 ,eph4 vi1 #af1 #ag4 #ai #ab4 ,furthermore1 of what the tabernacle was made the ,lord hath told us1 saying unto ,moses1 ',take the first fruits1'--that is1 the most precious gifts--'of the children of ,israel3 but from him alone who willingly offereth gold1 and silver1 and brass1 and precious stones1 and purple and linen twice dyed'2 namely cloth of the colours of blue1 purple1 and scarlet3 and of biss1 which is a kind of ,egyptian linen white and soft3 'and goat's hair1 and rams' skins dyed red1' which we call ,parthian1 because the ,parthians first dyed them thus1 'and purple skins and shittim wood' 7shittim is the name of a mountain1 and also of a tree3 its leaves are like the white thorn1 and to be injured neither by fire nor by decay73 'and oil for the lights1 frankincense1 and ointment of a sweet savour1 onyx stones1 and sard-onyxes1 and jewels3 and let them make ,me a house1 that ,i may dwell in the midst of them3 and that they may not weary themselves in returning to this mountain4' ,footnote #aci ,footnote #aci3 ,exodus xxv1 #b4 #ad4 ,the arrangement of a material church resembleth that of the human body3 the chancel1 or place where the altar is1 representeth the head3 the transepts1 the hands and arms1 and the remainder--towards the west--the rest of the body4 ,the sacrifice of the altar denoteth the vows of the heart4 ,furthermore1 according to ,richard de ,sancto ,victore1 the arrangement of a church typifieth the three states in the ,church3 of virgins1 of the continent1 of the married4 #bj ,the sanctuary ,footnote #adj is smaller than the chancel1 and this than the nave3 because the virgins are fewer in number ,footnote #ada than the continent1 and these than the married4 ,and the sanctuary is more holy than the chancel3 and the chancel than the nave3 because the order of virgins is more worthy than that of the continent1 and the continent more worthy than the married4 ,footnote #adj3 ,the sanctuary of course means that eastermost division in churches consisting of three parts1 which still remains in many ,norman buildings1 and of which ,kilpeck1 in ,herefordshire1 may be taken as a type4 ,these churches are generally apsidal3 but there are instances to the contrary1 as ,bishopstone1 in ,sussex4 ,a view of the sanctum sanctorum and chancel arches in this church is given in the ,cambridge ,camden ,society's ',illustrations of ,monumental ,brasses1' part iv4 ,footnote #ada3 ,this passage is somewhat obscure2 but the difference between the virgins and the continent appears to be this3 by the former are meant those who have taken vows of celibacy2 by the latter1 those who practise it1 without1 however1 having bound themselves to it by vow4 #ae4 ,furthermore1 the church consisteth of four walls1 that is1 is built on the doctrine of the ,four ,evangelists2 and hath length1 breadth1 and height3 the height representeth courage1 the length fortitude1 which patiently endureth till it attaineth its heavenly home2 the breadth is charity1 which1 with long suffering1 loveth its friends in ,god1 and its foes for ,god2 and again1 its height is the hope of future retribution1 which despiseth prosperity and adversity1 hoping 'to see the goodness of the ,lord in the land of the living4' ,footnote #adb ,footnote #adb3 ,psalm xxvii 7,dominus illuminatio71 #ac4 #af4 ,again1 in the temple of ,god1 the foundation is faith1 which is conversant with unseen things3 the roof1 charity1 'which covereth a multitude of sins4' ,footnote #adc ,the door1 obedience1 of which the ,lord saith1 ',if thou wilt enter into life1 keep the commandments4' ,footnote #add ,the pavement1 humility1 of which the ,psalmist saith1 ',my soul cleaveth to the pavement4' ,footnote #ade ,footnote #adc3 ,i ,s4 ,peter iv1 #h4 ,footnote #add3 ,s4 ,matthew xix1 #ag4 ,footnote #ade3 ,psalm cxix 7,adhaesit pavimento71 #be4 #ag4 ,the four side-walls1 the four cardinal virtues1 justice1 fortitude1 temperance1 prudence4 ,hence the ,apocalypse saith1 ',the city lieth four-square4' ,footnote #adf ,the windows are hospitality with cheerfulness1 and tenderness with charity4 ,footnote #adf3 ,rev4 xxi1 #af4 #ba ,concerning this house saith the ,lord1 ',we will come unto him1 and make our abode with him4' ,footnote #adg ,but some churches are built in the shape of a cross1 to signify1 that we are crucified to the world1 and should tread in the steps of the ,crucified1 according to that saying1 ',if any man will come after ,me1 let him deny himself and take up his cross1 and follow ,me4' ,footnote #adh ,some also are built in the form of a circle3 ,footnote #adi to signify that the ,church hath been extended throughout the circle of the world1 as saith the ,psalmist3 ',and their words unto the end of the world4' ,footnote #aej ,or because from the circle of this world1 we reach forth to that crown of eternity which shall encircle our brows4 ,footnote #adg3 ,s4 ,john xiv1 #bc4 ,footnote #adh3 ,s4 ,matthew xvi1 #ah4 ,footnote #adi3 ,this of course refers to the ,church of the ,holy ,sepulchre1 the prototype of these buildings4 ,there are four1 as it is well known1 in ,england yet standing1 and two in ruins--namely1 ,temple ,aslackby1 in ,lincolnshire1 and the church in ,ludlow ,castle4 ,footnote #aej3 ,psalm xix 7,caeli enarrant71 #d4 #ah4 ,the choir is so called from the harmony of the clergy in their chanting1 or from the multitude collected at the divine offices4 ,the word chorus is derived from chorea1 or from corona4 ,for in early times they stood like a crown round the altar1 and thus sung the ,psalms in one body3 but ,flavianus and ,theodorus taught the antiphonal method of chanting1 having received it from ,s4 ,ignatius1 who himself learnt it by inspiration4 ,the two choirs then typify the angels1 and the spirits of just men1 while they cheerfully and mutually excite each other in this holy exercise4 ,others derive chorus from concord1 which consisteth of charity2 because he who hath not charity1 cannot sing with the spirit4 ,but what this choir signifieth1 and why the greatest in it sit last1 shall be explained in the fourth book4 ,footnote #aea ,and observe1 that when one sings1 it is called in ,greek a monody1 in ,latin tycinium4 ,when two sing1 it is called bicinium2 when many1 a chorus4 ,footnote #aea3 ,we may observe that ,prynne perverts the fact1 that the westernmost seats in the choir are the most honourable1 to a depreciation of the ,catholic custom of the position of the altar4 ,see his ',pacific ,examination1' s4v4 #bb #ai4 ,the exedra is an apsis1 separated a little from a temple or palace2 so called because it projecteth a little from the wall 7in ,greek ,greek text71 and signifieth the lay portion of the faithful joined to ,christ and the ,church4 ,the crypts1 or subterranean caves1 which we find in some churches1 are hermits who are devoted to a solitary life4 #bj4 ,the open court signifieth ,christ1 by ,whom an entrance is administered into the heavenly ,jerusalem3 this is also called porch1 from porta1 a gate1 or because it is aperta1 open4 #ba4 ,the towers are the preachers and prelates of the ,church1 which are her bulwark and defence4 ,whence the bridegroom in the ,canticles saith to the bride1 ',thy neck is like the tower of ,david builded for an armoury4' ,footnote #aeb ,the pinnacles of the towers signify the life or the mind of a prelate which aspireth heavenwards4 ,footnote #aeb3 ,canticles iv1 #d4 #bb4 ,the cock at the summit of the church is a type of preachers4 ,for the cock1 ever watchful even in the depth of night1 giveth notice how the hours pass1 wakeneth the sleepers1 predicteth the approach of day1 but first exciteth himself to crow by striking his sides with his wings4 ,there is a mystery conveyed in each of these particulars4 ,the night is this world3 the sleepers are the children of this world who are asleep in their sins4 ,the cock is the preacher1 who preacheth boldly1 and exciteth the sleepers to cast away the works of darkness1 exclaiming1 ',woe to them that sleep6 ,awake thou that sleepest6 ,footnote #aec ,and these foretell the approach of day when they speak of the ,day of ,judgment1 and the glory that shall be revealed3 and like prudent #bc messengers1 before they teach others1 arouse themselves from the sleep of sin by mortifying their bodies4 ,whence the ,apostle1 ',i keep under my body4' ,footnote #aed ,and as the weathercock faceth the wind1 they turn themselves boldly to meet the rebellious by threats and arguments3 lest they should be guilty1 'when the wolf cometh1 of leaving the sheep and fleeing4' ,footnote #aee ,the iron rod1 whereon the cock sitteth1 representeth the discourse of the preacher1 that he speaketh not of man but of ,god3 according to that saying1 ',if any man speak1 let him speak as the oracles of ,god4' ,footnote #aef ,but in that the iron rod is placed above the cross1 on the summit of the church1 it signifieth that ,holy ,scripture is now consummated and confirmed4 ,whence saith our ,lord in ,his ,passion1 ',it is finished'3 and that title is written indelibly over ,him4 ,footnote #aec3 ,eph4 v1 #ad4 ,footnote #aed3 #a ,cor4 ix1 #bg4 ,footnote #aee3 ,s4 ,john x1 #ab4 ,footnote #aef3 ,i ,s4 ,peter iv1 #aa4 #bc4 ,the cone1 that is the summit of the church1 of great height1 and of round shape1 signifieth how perfectly and inviolably the ,catholic faith must be held3 which faith except a man do keep whole and undefiled1 without doubt he shall perish everlastingly4 #bd4 ,the glass windows in a church are ,holy ,scriptures1 which expel the wind and the rain1 that is all things hurtful1 but transmit the light of the true ,sun1 that is1 ,god1 into the hearts of the faithful4 ,these are wider ,footnote #aeg within than without1 because the mystical sense is the more ample1 and precedeth the literal meaning4 ,also1 by the windows the senses of the body are signified3 which ought to be shut to the vanities of this world1 and open to receive with all freedom spiritual gifts4 ,footnote #aeg3 ,this passage is particularly to be observed1 for the reason given in the ,introduction4 #be4 ,by the lattice work ,footnote #aeh of the windows1 we understand the prophets or other obscure teachers of the ,church ,militant3 in which windows there are often two shafts1 signifying the two precepts of charity1 or because the apostles were sent out to preach two and two4 ,footnote #aeh3 ,see ,appendix ,i4 #bd #bf4 ,the door of the church is ,christ3 according to that saying in the ,gospel1 ',i am the door4' ,footnote #aei ,the apostles are also called doors4 ,footnote #aei3 ,s4 ,john x1 #i4 #bg4 ,the piers of the church are bishops and doctors3 who specially sustain the ,church of ,god by their doctrine4 ,these1 from the majesty and clearness of their divine message1 are called silver1 according to that in the ,song of ,songs1 ',he made silver columns4' ,footnote #afj ,whence also ,moses at the entering in of the tabernacle1 placed five columns1 and four before the oracle1 that is1 the holy of holies4 ,although the piers are more in number than seven1 yet they are called seven1 according to that saying1 ',wisdom hath builded her house1 she hath hewn out her seven pillars'3 ,footnote #afa because bishops ought to be filled with the sevenfold influences of the ,holy ,ghost3 ,footnote #afb and ,,ss4 ,james and ,john1 as the ,apostle testifieth1 'seemed to be pillars4' ,footnote #afc ,the bases of the columns are the apostolic bishops1 ,footnote #afd who support the frame of the whole church4 ,the capitals of the piers are the opinions of the bishops and doctors4 ,for as the members are directed and moved by the head1 so are our words and works governed by their mind4 ,the ornaments of the capitals are the words of ,sacred ,scripture1 to the meditation and observance of which we are bound4 ,footnote #afj3 ,canticles viii1 #i4 ,footnote #afa3 ,prov4 viii1 ,i4 ,footnote #afb3 ,compare the ,veni ,creator3 ,thou the anointing ,spirit art1 ,who dost ,thy sevenfold gifts impart4 ,footnote #afc3 ,gal ii1 #i4 ,footnote #afd3 ,that is1 it may be supposed1 bishops of those sees which were founded by the apostles themselves1 e4g4 ,rome1 ,crete1 ,ephesus4 #bh4 ,the pavement of the church is the foundation of our faith4 ,but in the spiritual ,church1 the pavement is the poor1 of ,christ3 the poor in spirit1 who humble themselves in all thing3 wherefore on account of their #be humility they are likened to the pavement4 ,again1 the pavement1 which is trodden under foot1 representeth the multitude1 by whose labours the ,church is sustained4 #bi4 ,the beams ,footnote #afe which join together the church are the princes of this world or the preachers who defend the unity of the ,church1 the one by deed1 the other by argument4 ,footnote #afe3 ,beams4 ,that is1 probably1 tie-beams3 here is another reference to the architectural arrangements of ,early ,english date4 #cj4 ,the stalls in the church signify the contemplative1 in whom ,god dwelleth without hindrance1 who1 from their high dignity and the glory of eternal life1 are compared to gold4 ,whence ,he saith in the ,canticles1 ',he made a golden seat4' ,footnote #aff ,footnote #aff3 ,see ,appendix ,i4 #ca4 ,the beams in the church are preachers1 who spiritually sustain it4 ,the vaulting also1 or ceiling1 representeth preachers1 who adorn and strengthen it1 concerning whom1 seeing that they are not corruptible through vice1 the bridegroom glorieth in the same ,canticles1 saying 'the beams of our house are cedar1 and its ceiling1 fir4' ,for ,god hath built ,his ,church of living stones1 and imperishable wood1 according to that saying1 ',solomon made himself a litter of cedar wood2' ,footnote #afg that is1 ,christ1 of ,his saints who wear the white robe of chastity4 ,footnote #afg3 ,it is very difficult to find the right meaning of the word ferculum here4 ,the ,english version gives the passage from the ,canticles1 ',king ,solomon made himself a chariot 7marg4 reading1 bed7 of the wood of ,lebanon4 ,in the extremely beautiful treatise of ,hugo de ,s4 ,victore1 ,de ,nuptiis ,spiritualibus7cap4 iii71 the fercula nuptialia appear to mean the marriage feast1 which is to perform its part in the general ,sensuum refectio1 by its sweet savours2 as the bed or chariot of ,solomon is noted for the odour of its cedar wood4 ,however1 the same writer devotes five ,tituli of his ,erudit4 ,theolog4 ,ex ,miscellan4 namely1 lix--lxii of the first book1 and cxxi of the second1 to the consideration of this ,ferculum ,solomonis3 which he decides to be a lectica sen vehiculum1 a litter or sedan 7such as is now used in ,sicily under the name of lettiga71 differing from the lectulus or bed 7,cant1 i1 #af71 inasmuch as this denotes the repose of the contemplative life1 while the ferculum typifies the laborious exercise of the active life2 and differing again from the currus or chariot 7the only other vehicle mentioned in ,holy ,scripture71 since the latter is drawn on the earth with a grating noise1 and represents a depraved heart clinging to earthly things1 but the former is borne smoothly and quietly above the ground1 an image of the righteous soul despising earthly and seeking heavenly things4 ,lastly1 the ferculum1 or litter1 typifies the ,church1 from carrying1 a ferendo1 as doth the ,church her children unto ,heavenly ,rest4 #bf ,the chancel1 that is1 the head of the church1 being lower ,footnote #afh than its body1 signifieth how great humility there should be in the clergy1 or in prelates1 according to that saying1 ',and the more thou art exalted1 humble thyself in all things4' ,the rail1 by which the altar ,footnote #afi is divided from the choir1 teacheth the separation of things celestial from things terrestrial4 ,footnote #afh3 ,the fact that in many unaltered and unmutilated churches the chancel is lower than the nave1 appears to have been unnoticed by ecclesiologists4 ,wherever it occurs1 ,william ,dowsing1 or some of his puritanical coadjutors1 have been supposed agents in the matter4 ,but there exist chancels1 which1 whether from the height of the piscina and sedilia1 or on other accounts1 cannot have been lowered1 to which nevertheless there is a descent from the nave4 ,such an one is that of ,s4 ,giles's at ,cambridge3 and the arrangement is very common in the little churches of the south-west part of ,sussex4 ,footnote #afi3 ,this is another very remarkable passage3 and one which proves that the injunction of ,abp4 ,laud for the erection of altar rails was not a novelty4 ,and though their abolition is much to be wished1 as well from the ugliness of all existing specimens1 as from the irreverence which they seem to pre-suppose1 the ,church in ,england can scarcely be charged with the adoption of an innovation in giving her sanction to them4 #cb4 ,the seats in the choir admonish us that the body must sometimes be refreshed3 because that which hath not alternate rest wanteth durability4 #cc4 ,the pulpit in the church is the life of the perfect3 and is so called from being public1 or placed in a public place4 ,for we read1 ',solomon made a brazen scaffold1 and set it in the midst of the temple1 and stood upon it1 and stretching forth his hands spake to the people of ,god4' ,esdras also made a wooden scaffold for speaking3 in which when he stood1 he was higher than the rest of the people4 ,footnote #agj ,footnote #agj3 #c ,kings vi1 #ac4 #cd4 ,the analogium 7rood-loft7 is so called because in it the ,word of ,god is read and delivered4 ,which also is called ambo1 from ambire1 ,footnote #aga to surround1 because it surroundeth him that entereth in4 ,footnote #aga3 ,this is1 of course1 a false derivation4 ,the important subject of ,rood-lofts has been treated with admirable learning by ,father ,thiers1 in his treatise ',sur les jubs1' to which the reader is referred4 ,see also ,appendix ,c4 #bg #ce4 ,the horologium1 by means of which the hours are read1 teacheth the diligence that should be in priests to observe at the proper times the canonical hours3 as he saith1 ',seven times a day do ,i praise thee4' ,footnote #agb ,footnote #agb3 ,psalm 7cxix71 ,beati immaculati1 #afd4 #cf4 ,the tiles ,footnote #agc of the roof which keep off the rain are the soldiers1 who preserve the ,church from paynim1 and from enemies4 ,footnote #agc3 ,this passage deserves to be noticed1 as proving that lead was not the only roofing employed in the ,norman churches4 #cg4 ,the circular staircases1 which are imitated from ,solomon's temple1 are passages which wind among the walls1 and point out the hidden knowledge which they only have who ascend to celestial things4 ,concerning the steps1 by which ascent is made to the altar1 hereafter4 #ch4 ,the sacristy1 or place where the holy vessels are deposited1 or where the priest putteth on his robes1 is the womb of the ,blessed ,mary1 where ,christ put on his robes of humanity4 ,the priest1 having robed himself1 cometh forth into the public view1 because ,christ1 having come from the womb of the ,virgin1 proceeded forth into the world4 ,the bishop's throne in the church is higher than the rest4 #ci4 ,near to the altar1 which signifieth ,christ1 is placed the piscina1 or lavacrum1 that is1 the pity of ,christ1 in which the priest washeth his hands1 thereby denoting that by baptism and penitence we are purged from the filth of sin3 which is drawn from the ,old ,testament4 ,for he saith in ,exodus1 ',and ,moses made a laver of brass1 with his basin1 in the which ,aaron the priest and his sons should wash1 before they went up to the altar1 that they might offer an offering4 ,footnote #agd ,footnote #agd3 ,exodus xxxviii1 #h4 #bh #dj4 ,the lamp in the church is ,christ3 as ,he saith1 ',i am the light of the world'2 ,footnote #age and again1 ',that was the true light4' ,footnote #agf ',or the light in a church may denote the apostles and other doctors1 by whose doctrine the ,church is enlightened1 as the sun and moon3 concerning whom saith the ,lord1 ',ye are the light of the world3 ,footnote #agg that is1 an example of good works4 ,wherefore ,he saith to them in ,his admonitions1 ',let your light shine before men4' ,footnote #agh ,but the ,church is enlightened by the precepts of the ,lord2 wherefore it saith in the before-quoted place1 ',speak unto the sons of ,aaron that they offer oil-olive most pure1 that the lamp may burn continually in the tabernacle of the testimony4' ,footnote #agi ,moses made also seven lights1 which are the seven gifts of the ,holy ,ghost3 for they in the darkness of this world shine forth with brightness3 and they rest in candlesticks1 because in ,christ rested 'the spirit of wisdom and knowledge1 the spirit of counsel and might1 the spirit of learning and piety1 the spirit of the fear of the ,lord1 by which ,he preached wisdom to the captives4' ,footnote #ahj ,the number of lights showeth the number of graces in the faithful4 ,footnote #age3 ,s4 ,john viii1 #ab4 ,footnote #agf3 ,s4 ,john i1 #f4 ,footnote #agg3 ,s4 ,matthew v1 #ad4 ,footnote #agh3 ,s4 ,matthew v1 #af4 ,footnote #agi3 ,lev4 xxiv1 #b4 ,footnote #ahj3 ,isaiah lxi1 i4 #da4 ,in many places a triumphal cross is placed in the midst of the church2 to teach us1 that from the midst of our hearts we must love the ,redeemer3 who1 after ,solomon's pattern1 'paved the midst of his litter 7ferculum7 with love for the daughters of ,jerusalem3' ,footnote #aha and that all1 seeing the sign of victory1 might exclaim4 ,hail1 thou ,salvation of the whole world1 ,tree of our ,redemption3 and that we should never forget the love of ,god1 who1 to redeem ,his servants1 gave ,his only son1 that we might imitate ,him crucified4 ,but the cross is exalted on high1 to signify the victory of ,christ4 ,why a church is ornamented within and not without1 shall be said hereafter4 ,footnote #aha3 ,cantic4 iii1 #aj4 #bi #db4 ,the cloisters1 as ,richard1 ,bishop of ,cremona1 testifieth1 had their rise either in the watchings of the ,levites around the tabernacle1 or from the chambers of the priests1 or from the porch of ,solomon's temple4 ',for the ,lord commanded ,moses1 that he should not number the ,levites with the rest of the children of ,israel2 but should set them over the tabernacle of the testimony to carry it and to keep it4' ,footnote #ahb ,on account of which divine commandment1 while the ,holy ,mysteries are in celebration1 the clergy should in the church stand apart from the laity4 ,whence the ,council of ,mayence ordained that the part which is separated with rails from the altar should be appropriated altogether to the priests choral4 ,furthermore1 as the church signifieth the ,church ,triumphant1 so the cloister signifieth the celestial ,paradise1 where there will be one and the same heart in fulfilling the commands of ,god and loving ,him3 where all things will be possessed in common1 because that of which one hath less1 he will rejoice to see more abounding in another1 for ',god shall be all in all4' ,footnote #ahc ,therefore the regular clergy who live in the cloisters1 and are of one mind1 rising to the service of ,god and leaving worldly things1 lead their lives in common4 ,the various offices in the cloister signify the different mansions1 and the difference of rewards in the ,kingdom3 for ',in ,my ,father's ,house are many mansions1' ,footnote #ahd saith our ,lord4 ,but in a moral sense the cloister is the contemplative state1 into which the soul betaking itself1 is separated from the crowd of carnal thoughts1 and meditateth on celestial things only4 ,in this cloister there are four sides3 denoting1 namely1 contempt of self1 contempt of the world1 love of ,god1 love of our neighbour4 ,each side hath his own row of ,columns4 ,contempt of self hath humiliation of soul1 mortification of the flesh1 humility of speech1 and the like4 ,the base of all the columns is patience4 ,footnote #ahb3 ,numbers i1 #dg2 xviii1 #f4 ,footnote #ahc3 ,i ,corinth1 xv1 #bh4 ,footnote #ahd3 ,s4 ,john xv1 #b4 #cj #dc4 ,in this cloister the diversity of office-chambers is the diversity of virtues4 ,the chapter-house is the secret of the heart3 concerning this1 however1 we shall speak differently hereafter4 ,the refectory is the love of holy meditation4 ,the cellar1 ,holy ,scripture4 ,the dormitory1 a clean conscience4 ,the oratory1 a spotless life4 ,the garden of trees and herbs1 the collection of virtues4 ,the well1 the dew of ,god's heavenly gifts2 which in this world mitigateth our thirst1 and hereafter will quench it4 #dd4 ,the ,episcopal throne1 which according to the injunctions of ,saint ,peter has been of old consecrated in each city 7as shall be said below71 the piety of our forefathers dedicated1 not in memory of confessors1 but to the honour of apostles and martyrs1 and especially of the ,blessed ,virgin ,mary4 #de4 ,but we therefore go to church1 that we may there ask for the pardon of our sins1 and assist in the divine praises3 as shall be said in the proeme of the fifth book1 and that there we may hear ,god's proceedings ,footnote #ahe with the good and the ill1 and learn and receive the knowledge of ,god1 and that we may there feed on the ,lord's body4 ,footnote #ahe3 ,such is probably the meaning of the passage4 ,the original is ut iti bona sive mala judicia audiamus4 #df4 ,in church1 men and women sit apart3 which1 according to ,bede1 we have received from the custom of the ancients3 and thence it was that ,joseph and ,mary lost the ,child ,jesus2 since the one who did not behold ,him in his own company1 thought ,him to be with the other4 4 4 4 ,but the men remain on the southern1 the #ca women on the northern side3 ,footnote #ahf to signify that the saints who be most advanced in holiness should stand against the greater temptations of this world3 and they who be less advanced1 against the less2 or that the bolder and the stronger sex should take their place in the position fittest for action3 because the ,apostle saith1 ',god is faithful1 ,who will not suffer you to be tempted above that ye are able4' ,footnote #ahg ,to this also pertaineth the vision of ,s4 ,john1 who 'beheld a mighty angel placing his right foot in the sea4' ,footnote #ahh ,for the stronger members are opposed to the greater dangers4 ,but1 according to others1 the men are to be in the fore part i4e4 eastward1 the women behind3 because 'the husband is the head of the wife1' ,footnote #ahi and therefore should go before her4 ,footnote #ahf3 ,this is the practice in some parts of ,england even to this day3 more especially in ,somersetshire4 ,bp4 ,montague in his ',visitation ,articles' 7reprinted ,camb4 #ahda7 asks 7p4 #ag71 ',do men and women sit together in those seats indifferently and promiscuously8 or 7as the fashion was of old71 do men sit together upon one side of the church1 and women upon the other8' ,and1 indeed1 of old there was a still further separation on each side1 into the married and unmarried4 ,the restoration of the practice recommended by ,bp4 ,montague is much to be wished4 ,footnote #ahg3 #a ,corinth1 x1 #ac4 ,footnote #ahh3 ,apocalypse x1 #g4 ,footnote #ahi3 ,eph4 v1 #bc4 #dg4 ,a woman must cover her head in the church1 because she is not the image of ,god1 and because by woman sin began4 ,and therefore in the church1 out of respect for the priest1 who is the vicar of ,christ1 in his presence1 as before a judge1 she hath her head covered1 and not at liberty3 and on account of the same reverence she hath not the power of speaking in the church before him4 ,of old time1 men and women wearing long hair stood in church with uncovered heads glorying in their locks3 which was a disgrace unto them4 #dh4 ,but what should be our conversation in church the ,apostle teacheth1 saying1 ',speaking to yourselves in psalms and hymns and spiritual songs4' ,footnote #aij ,whence we must1 when we be there1 abstain from superfluous words3 #cb according to that saying of ,s4 ,chrysostome1 ,when thou goest into a king's palace1 set in order thy conversation and thy habit4 ,for the angels of the ,lord are there3 and the ,house of ,god is full of incorporeal virtues4 ,footnote #aia ,and the ,lord saith to ,moses1 and so doth the angel to ,joshua1 ',put off thy shoes from off thy feet3 for the place where thou standest is holy ground4' ,footnote #aib ,footnote #aij3 ,coloss4 iii1 #af4 ,footnote #aia3 ,the passage referred to is as follows3--' ,regiam quidem ingrediens1 et habitu et aspectu et incessu et omnibus aliis te ornas et componis3 ,hic autem vera est ,regia et plane hic talia qualia caelestia3--et rides8 ,atque scio quidem quod tu non vides4 ,audi autem quod ubique adsunt angeli1 et maxima in ,domo ,dei adsistunt ,regis1 et omnia sunt impleta incorporeis illus ,potestatibus4 ,footnote #aib3 ,exod4 iii1 #e4 ,josh1 v1 #ae4 #di4 ,in the last place1 a consecrated church defendeth murderers who take sanctuary in it from losing life or limb1 provided that they have not offended in it1 or against it4 ,whence it is written that ',joab fled to the tabernacle1 and laid hold on the horns of the altar4' ,footnote #aic ,the same privilege is possessed also by an unconsecrated church1 if the divine offices be therein celebrated4 ,footnote #aic3 #b ,kings i1 #bh4 #ej4 ,but the body of ,christ received by such persons1 doth not defend them nor those who fly to it3 partly because the privilege is granted to a church as a church3 and therefore not to be misbestowed on other things3 partly because that food is the support of the soul1 and not of the body3 whence it freeth the soul and not the body4 #ea4 ,churches are moved from one place to another on three accounts4 ,first1 on account of the necessity arising from persecutors3 secondly1 on account of the difficulty of access or habitation1 such as the unwholesomeness of air3 thirdly1 when they are oppressed with the society of evil men3 and then with the consent of the ,pope or the bishop4 ,wherefore he that entereth into a church fortifieth himself with the sign of the cross1 shall be said in the proeme of the fifth book4' ,footnote #aid ,footnote #aid3 ,see ,appendix4 #cc ,,chapter ,,ii ,,of ,,the ,,altar ,the ,first ,builders of ,altars--,the ,difference between ,altare and ,ara--,various ,significations of ,various ,kinds of ,altars--,the ,ark of the ,testimony--,it is preserved in the ,lateran ,church--,what a ,man needeth that he may be the ,temple of ,god--,what the ,table ,signifieth--,of the ,candlestick--,of the ,ark--,of the ,altar--,of the ,altar ,cloths--,of ,steps to the ,altar4 ,i4 ,the altar hath a place in the church on three accounts1 as shall be said in speaking of its dedication4 ,we are to know that ,noe ,footnote #aie first1 then ,isaac ,footnote #aif and ,abraham ,footnote #aig and ,jacob made1 as we read1 altars3 which is only to be understood of stones set upright1 on which they offered and slew the victims and burnt them with fire laid beneath them4 ,also ,moses made an altar ,footnote #aih of shittim wood3 and the same was made as an altar of incense1 and covered with pure gold3 as we read in the xxvth chapter of ,exodus1 where also the form of the altar is described4 ,from these of the ancient fathers1 the altars of the moderns have their origin1 being erected with four horns at the corners4 ,of which some are of one stone1 and some are put together of many4 ,footnote #aie3 ,gen4 viii1 #bj4 ,footnote #aif3 ,gen4 xxvi1 #be4 xxxiii1 #bj4 ,footnote #aig3 ,gen4 xiii1 #ah4 ,footnote #aih3 ,exodus xxvii1 i4 #b4 ,and sometimes the words altare and ara are used in the same sense4 ,yet is there a difference4 ,for altare1 derived from alta res1 or alta ara1 is that on which #cd the priests burnt incense4 ,but ara1 which is derived from area1 or from ardeo1 is that on which sacrifices were burnt4 ,footnote #aii ,footnote #aii3 ,the true ecclesiastical distinction between altare and ara is that the former means the altar of the true ,god1 and is therefore alone used in the ,vulgate1 answering to the ,greek ,greek text1 as opposed to ara 7,greek text71 an altar with an image above it4 ,see ,mede4 ,folio #chf4 #c4 ,and note1 that many kinds of altars are found in ,scripture3 as a higher1 a lower1 an inner1 an outer2 of which each hath both a plain and a symbolical signification4 ,the higher altar is ,god the ,trinity3 of which it is written1 ',thou shalt not go up by steps to my altar4' ,footnote #bjj ,and it also signifieth the ,church ,triumphant3 of which it is said1 ',then shall they offer bullocks upon mine altar4' ,footnote #bja ,but the lower altar is the ,church ,militant1 of which it is said1 ',if thou wilt make an altar of stone1 thou shalt not make it of hewn stone4' ,footnote #bjb ,also it is the table of the temple4 ,of which he saith1 ',appoint a solemn day for your assembly even unto the horns of the altar4' ,footnote #bjc ,and in the ,third of ,kings1 it is said that ,solomon made a golden altar4 ,footnote #bjd ,but the interior altar is a clean heart1 as shall be said below4 ,it is also a type of faith in the incarnation1 of which in ,exodus1 ',an altar of earth ye shall make ,me4' ,footnote #bje ,and an interior altar is the altar of the cross4 ,this is the altar on which they offered the evening sacrifice4 ,whence in the ,canon of the ,mass it is said1 ,jube hoc in sublime ,altare ,tuum perferri4 ,footnote #bjf ,moreover the external altar representeth the sacraments of the ,church3 of which it is said1 ',even thine altars1 ,o ,lord of hosts1 my ,king1 and my ,god4' ,footnote #bjg ,again1 the altar is our mortification in our heart1 in which carnal motions are consumed by the fervour of the ,holy ,spirit4 ,footnote #bjj3 ,exodus ,,xx1 #bf4 ,footnote #bja3 ,psalm li 7,miserere mei71 #ai4 ,footnote #bjb3 ,exodus ,,xx1 #be4 ,footnote #bjc3 ,psalm cxviii 7,confitemini71 #bg4 ,footnote #bjd3 ,,iii ,kings vi4 #bb4 ,footnote #bje3 ,exodus xx #bf4 ,footnote #bjf3 ,this prayer1 which immediately precedes the ,commemoration of the ,dead1 runs thus3 ,supplices ,te rogamus1 omnipotens ,deus1 jube hoc perferri per manus ,sancti ,angeli ,tui1 in conspectu ,divinae ,majestatis ,tuae3 ut quotquot ex hac ,altaris participatione sacrosanctum ,filii ,tui ,corpus et ,sanguinem sumpserimus1 omni benedictione caelesti et gratia repleamur4 ,per4 ,footnote #bjg3 ,psalm lxxxiv 7,quam dilecta71 #d4 #ce #d4 ,secondly1 it also signifieth the ,spiritual ,church3 and its four horns teach how she hath been extended into the four quarters of the world4 ,thirdly1 it signifieth ,christ1 without whom no gift is offered acceptable to the ,father4 ,whence also the ,church addresseth her prayers to the ,father through ,christ alone4 ,fourthly1 it signifieth the body of ,christ1 as shall be explained in the fifth book4 ,fifthly1 it signifieth the table at which ,christ did feast with ,his disciples4 #e4 ,it is written in ,exodus1 that in the ,ark of the ,testament or of the ,testimony the witness was laid up3 ,footnote #bjh that is1 the tables on which the law was written3 and it is said that the ,testimony was there laid up1 because it was a bearing witness that the law imprinted on our hearts by nature ,god had reimprinted by writing4 ,also1 there was laid up the golden pot full of manna1 for a testimony that ,he had given the children of ,israel bread from heaven4 ,and the rod of ,aaron1 for a testimony that all power is from ,god4 ,and the second tables of the law1 in testimony of the covenant in which they had said1 ',all that the ,lord hath spoken we will do4' ,footnote #bji ,and on these accounts it is called the ,ark of the ,testimony or ,testament2 and also the tabernacle of the testimony thence deriveth its title4 ,but over the ark was made a mercy seat3 of which we shall speak in the proeme of the fourth book4 ,in imitation whereof some churches have over the altar an ark or tabernacle1 in which the body of the ,lord and relics are preserved4 ,the ,lord also commanded that a candlestick should be made of beaten pure gold4 ,it is written in the third book of ,kings1 that in the ,ark of the ,covenant was nothing else than the two tables of stone which ,moses put therein in ,horeb3 when the ,lord made a covenant with the children of ,israel in the day that they came out of the land of ,egypt4 ,footnote #bjh3 ,exodus xxv1 #af4 ,footnote #bji3 ,exodus xix1 #h4 #cf #f4 ,and note that in the time of ,s4 ,silvester1 ,pope1 ,footnote #baj ,constantine the ,emperor built the ,lateran church1 in which he placed the ,ark of the ,testament1 which the ,emperor ,titus had brought from ,jerusalem1 and the golden candlestick with his seven branches4 ,in which ark are these things3 the rings and the staves of gold3 the tables of the testimony3 the rod of ,aaron3 manna3 barley loaves3 the golden pot3 the seamless garment3 the reed3 a garment of ,s4 ,john ,baptist1 and the scissors with which the hair of ,s4 ,john the ,evangelist was shorn4 ,footnote #baj3 ,it is very remarkable that no notice whatever is taken of these relics by ,ciampini in his very minute description of the ,lateran ,basilica3 although in his account both of this1 and of all the other ,basilican churches built by ,constantine1 he copies verbatim the list of the donations of the ,emperor which is given in the life of ,pope ,s4 ,sylvester1 compiled by an unknown librarian of the ,vatican4 ,it is clear that either ,durandus was misinformed1 or that the present passage is corrupt4 ,again1 it is not likely that the vest of ,s4 ,john ,baptist1 or the scissors of ,s4 ,john ,evangelist would have been kept in the ark besides its proper contents4 ,yet ,durandus had obviously some facts to go upon1 since the ,lateran ,church1 having been originally dedicated to the ,saviour1 was now under the ,invocation of the two ,,ss4 ,john2 and the sufferings of both these saints were depicted in a very ancient mosaic1 those of the ,evangelist having over them the following inscription1 which we give as describing a ,confession of this ,martyr in will1 now little known4 ,martyrii calicem bibit hic ,athleta ,johannes ,principium ,verbi cernere qui meruit4 ,verberat hunc fuste ,proconsul1 forfice tondet1 ,quem fervens oleum laedere non valuit4 ,conditus hic oleum1 dolium1 cruor1 atque capilli1 ,quae consecrantur libera ,roma tibi4 ,to return1 we may be satisfied that these ,jewish memorials did not exist1 since ,ciampini1 while composing his account1 consulted the former writers upon the ,lateran ,basilica2 viz4 the poet ,prudentius1 an unedited ,,ms4 of ,panvinius1 ,severanus ,de ,septem ,urbis ,ecclesiis1 and the work of ,caesar ,cardinal ,rasponus4 #g4 ,man1 if he hath an altar1 a table1 a candlestick1 and an ark1 he is the temple of ,god4 ,he must have an altar1 whereon rightly to offer and rightly to distribute4 ,the altar is our heart1 on which we ought to offer4 #cg ,whence the ,lord commandeth in ,exodus3 ',thou shalt offer burnt offerings on mine altar4' ,footnote #baa ,since from the heart words1 set on fire of charity1 ought to proceed4 ,holocaust is derived from holos1 whole1 and cauma1 a burning3 therein signifying a thing wholly burnt4 ,on this altar we must rightly offer1 and we must rightly divide4 ,we offer rightly when we bring any good thought to perfection4 ,but we do not rightly divide if we do it not discreetly4 ,for a man often thinketh to do good1 and doeth ill3 and sometimes with one hand he doeth good and with the other ill2 and thus himself buildeth1 and himself knocketh down4 ,but we then rightly divide when the good which we do we attribute1 not to ourselves1 but to ,god alone4 ,footnote #baa3 ,exodus ix1 #b4 #h4 ,it behoveth also man to have a table1 whence he may take the bread of the ,word of ,god4 ,by the table we understand ,holy ,scripture1 concerning which the ,psalm1 ',thou preparest a table before me in the presence of mine enemies4' ,footnote #bab ,that is1 ,thou hast given me ,scripture against the temptations of the devil4 ,this table then we must have1 that is1 must lay up in our minds1 that thence we may take the ,word of ,god4 ,of the deficiency of this bread saith ,jeremiah3 ',the little ones sought bread1 and there was none to break it unto them4 ,footnote #bac ,it behoveth man likewise to have a candlestick1 that he may shine with good works4 ,footnote #bab3 ,psalm xxiii 7,dominus regit me71 #e4 ,footnote #bac3 ,jeremiah xvi1 #g4 #i4 ,a candlestick that giveth light without is a good work1 which by its good example inflameth others4 ,of which it is said1 ',no man lighteth a candle and putteth it under a bushel1 but in a candlestick4' ,footnote #bad ,this candle1 according to the ,word of the ,lord1 is a good intention3 of which ,he saith ,himself3 ',thine eye is a light4' ,footnote #bae ,but the eye is the intention4 #ch ,therefore we ought not to put the candle under a bushel1 but in a candlestick4 ,because1 if we have a good intention1 we ought not to hide it3 but to manifest our good deeds to others1 for a light and an example4 ,footnote #bad3 ,s4 ,matthew v1 #ae4 ,footnote #bae3 ,s4 ,matthew vi1 #bb4 #aj4 ,man must also have an ark4 ,now area is derived from arcendo3 discipline1 therefore1 and regular life may be called the ark2 by which crimes are driven away 7arcentur7 from us4 ,now in the ark were the rod1 the tables1 and the manna3 because in the regular life there must be the rod of correction1 that the flesh may be chastised2 and the table of love1 that ,god may be loved4 ,for in the tables of the law were written the commands which pertain to the love of ,god4 ,therein must also be the manna of divine sweetness3 that we may 'taste and see how gracious the ,lord is3 for it is good to have to do with ,him4' ,footnote #baf ,according to that proverb of the prudent woman1 ',she tasted and saw that it was good4' ,footnote #bag ,therefore1 that we may be the temple of ,god1 let us have in ourselves an altar of oblation1 lest we appear empty in ,his presence1 according to that saying1 ',thou shalt not appear empty before the presence of thy ,god'3 ,footnote #bah let us have a table for refection lest we faint1 through hunger1 in the way3 as saith the ,evangelist1 ',if ,i send them away empty1 they will faint in the way1' ,footnote #bai a candlestick by good works that we be not idle1 as he saith in ,ecclesiasticus1 ',idleness hath taught much mischief1' ,footnote #bbj let us have an ark1 that we be not as sons of ,belial1 that is1 undisciplined1 and without the yoke3 for discipline is necessary1 as the ,psalmist teacheth1 saying1 ',be instructed1 lest ,he be angry4' ,footnote #bba ,concerning which1 and other ornaments1 we shall speak in the following chapter4 ,footnote #baf3 ,psalm xxxiv 7,benedicam ,dominum71 #h4 ,footnote #bag3 ,prov4 xxxi1 #ah4 ,marg4 reading4 ,footnote #bah3 ,exodus xxiii1 #ae4 ,footnote #bai3 ,s4 ,mark viii1 #c4 ,footnote #bbj3 ,ecclesiasticus xxii1 #b4 ,footnote #bba3 ,psalm ii 7,quare fremuerunt71 #ab4 #ci #aa4 ,he buildeth this altar who adorneth his heart with true humility and other virtues4 ,whence ,gregory3 ,he who gathereth together virtues without humility1 is as he who scattereth dust to the wind4 ,for by the altar he understandeth our heart1 as it shall be said when we treat of the dedication of the altar3 it is in the middle of the body1 as the altar is in the middle of the church4 ,footnote #bbb ,footnote #bbb3 ,lev4 vi1 #i4 #ab4 ,concerning which altar the ,lord commandeth in ,leviticus3 ',the fire shall always be burning upon ,mine altar4' ,footnote #bbc ,the fire is charity4 ,the altar is a clean heart4 ,the fire shall always burn on the altar1 because charity should always burn in our hearts4 ,whence ,solomon in the ,canticles3 ',many waters cannot extinguish charity1' ,footnote #bbd for that which ever burneth cannot be extinguished4 ,do thou1 therefore1 as the prophet commandeth1 keep holy day and a solemn assembly1 even to the horns of the altar3 because the rest of thy thoughts will keep holy day4 ,concerning this the ,apostle showeth 'unto us a more excellent way4' ,footnote #bbe ,he calleth charity a more excellent way1 because she is above all virtues3 and whoever possesseth her possesseth all virtues4 ,this is the short word that the ,lord speaketh over the earth3 which is so short that it only saith1 ',have charity1 and do whatsoever thou wilt4 ,for from these two commandments hang all the law and the prophets4' ,footnote #bbf ,footnote #bbc3 ,canticles viii1 #g4 ,footnote #bbd3 ,i ,corinth xii1 #ca4 ,footnote #bbe3 ,s4 ,matthew xxii1 #dj4 ,footnote #bbf3 ,see ,appendix ,i4 #ac4 ,or by the altar we understand the soul of every man1 which is by the ,lord built up of various living stones1 which are various and different virtues4 #ad4 ,furthermore1 the white cloths wherewith the altar is covered signify the flesh of the ,saviour1 that is1 ,his humanity3 because it was made white with many toils1 as also the flesh of ,christ born of earth1 that is1 of ,mary1 #dj which attained through many tribulations to the glory of the ,resurrection1 and the purity and joy of immortality4 ,concerning which the ,son exulteth1 saying to the ,father1 ',thou hast girded me with gladness1 and exalted ,me on every side4' ,footnote #bbg ,when1 therefore1 the altar is covered1 it signifieth the joining of the soul to an immortal and incorruptible body4 ,footnote #bbh ,again1 the altar is covered with white and clean cloths1 because the pure heart is adorned with good works4 ,whence the ,apocalypse3 ',and put on white garments1 that the shame of thy nakedness do not appear4' ,footnote #bbi ,and ,solomon3 ',let thy garments be always white1' ,footnote #bcj that is1 let thy works be clean4 ,but it little profiteth him that approacheth to the altar to have high dignity1 and a life sunk low in sins4 ,whence ,benedict3 ,it is a monstrous thing1 exalted faith1 and abandoned life4 ,the highest step and the lowest state1 is mighty authority joined with instability of soul4 ,footnote #bca ,the silken coverings placed over the altar are the ornaments of divers virtues wherewith the soul is adorned4 ,the hanging wherewith the altar is beautified setteth forth the saints1 as below shall be said4 ,the beginning and the end of the ,mass take place at the right side of the altar3 the middle portion at the left3 as shall be said when we treat of the changes of the priest4 ,the ancients made their altars concave2 as it is written in ,ezekiel1 that in the altar of ,god was a trench4 ,and this1 according to ,gregory1 lest the wind should scatter the sacrifices laid upon it4 ,also he saith in ,ezekiel that the inner part of the altar was bent downwards in all its circumference4 ,footnote #bcb ,footnote #bbg3 ,psalm lxxi 7,juste1 ,domine71 #ba4 ,footnote #bbh3 ,this passage does not appear in the edition of ,durandus published at ,venice1 in #afji4 ,footnote #bbi3 ,apocalypse iii1 #ah4 ,footnote #bcj3 ,ecclesiastes ix1 #h4 ,footnote #bca3 ,this passage also is not found in the ,venetian edition4 ,footnote #bcb3 ,this passage also is not found in the ,venetian edition4 #da #ae4 ,but the steps to the altar spiritually set forth the apostles and martyrs of ,christ1 who for ,his love poured out their blood4 ,the bride in the ,canticles of ,love calleth it a purple ascent4 ,also1 the fifteen virtues are set forth by them3 which were also typified by the fifteen steps by which they went up to the temple of ,solomon3 ,footnote #bcc and by the prophet in fifteen ,psalms of degrees1 therein setting forth that he is blest who maketh ascents in his heart4 ,this was the ladder that ,jacob beheld3 ',and his top reached to the heavens4' ,by these steps the ascent of virtues is sufficiently made manifest1 by which we go up to the altar1 that is1 to ,christ3 according to that saying of the ,psalmist1 ',they go from virtue to virtue4' ,footnote #bcd ,and ,job1 ',i will seek him through all my steps4' ,yet it is said in ,exodus1 ',neither shalt thou go up by steps to my altar1 that thy nakedness be not discovered thereon4' ,footnote #bce ,for perhaps the ancients did not as yet use trousers4 ,in the ,council of ,toledo1 it is decreed that the priest1 who for the sake of grief at the misfortune of another1 strippeth the altar or any image of its garments1 or girdeth himself with a mourning vest1 or with thorns1 ,footnote #bcf or extinguisheth the lights of the church1 shall be deposed4 ,but if his church be undeservedly spoiled1 he is allowed to do this for grief3 or1 according to some1 he may on the day of the ,passion of our ,lord make bare the altars as a sign of grief4 ,which is1 however1 reprobated by the ,council of ,lyons4 ,lastly1 altars which have been built at the instigation of dreams1 or the empty revelations of men1 are altogether reprobated4 ,footnote #bcc3 ,this passage also is not found in the ,venetian edition4 ,footnote #bcd3 ,psalm lxxxiv 7,quam dilecta71 #g ,footnote #bce3 ,exodus xx1 #bf4 ,footnote #bcf3 ,this passage also is not found in the ,venetian edition4 #db ,,chapter ,,iii ,,of ,,pictures1 ,,and ,,images1 ,,and ,,curtains1 ,,and ,,the ,,ornaments ,,of ,,churches ,use of ,pictures and ,curtains--,objections against the ,use1 answered-- ,place of ,pictures--,the ,saviour1 how ,represented--,the ,angels--,the ,evangelists--,the ,apostles--,the ,patriarchs--,s4 ,john ,baptist-- ,martyrs--,confessors--,institution of ,pictures--,of ,crowns--,of ,paradise--,of the ,general ,ornament of ,churches--,of ,pyxes--,of ,relicaries--,of ,candlesticks--,of ,cups--,of the ,cross--,of ,altar ,cloths and ,veils--,the ,treasures of the ,church1 when ,displayed1 and why--,of ,ostrich ,eggs--,of ,vessels for the ,holy ,mysteries--,of ,chalices--,general ,observations on the ,respect due to ,church ,ornaments4 #a4 ,pictures and ornaments in churches are the lessons and the ,scriptures of the laity4 ,whence ,gregory3 ,it is one thing to adore a picture1 and another by means of a picture historically to learn what should be adored4 ,for what writing supplieth to him which can read1 that doth a picture supply to him which is unlearned1 and can only look4 ,because they who are uninstructed thus see what they ought to follow3 and things are read1 though letters be unknown4 ,true is it that the ,chaldeans1 which worship fire1 compel others to do the same1 and burn other idols4 ,but ,paynim adore images1 as icons1 and idols2 which ,saracens do not1 who neither will possess nor look on images1 grounding themselves on that saying1 ',thou shalt not make to thyself any graven image1 nor the likeness of anything that is in heaven above1 nor in the earth beneath1 nor in the waters #dc under the earth1' ,footnote #bcg and on other the like authorities3 these they follow incontinently1 casting the same in our teeth4 ,but we worship not images1 nor account them to be gods1 nor put any hope of salvation in them3 for that were idolatry4 ,yet we adore them for the memory and remembrance of things done long agone4 ,footnote #bch ,whence the verse1 ,footnote #bci ,what time thou passest by the rood1 bow humbly evermore2 ,yet not the rood1 but ,him which there was crucified1 adore4 ,and again3 ,footnote #bdj ,that thing1 which hath his being given1 'tis fond for ,god to own3 ,a form material1 carved out by cunning hands1 in stone4 ,and again3 ,footnote #bda ,the form is neither ,god nor man1 which here thou dost behold3 ,he very ,god and ,man1 of whom thou by that form art told4 ,footnote #bcg3 ,exodus xx1 #d4 ,footnote #bch3 ,veneramur4--,we here use the word adore in the sense given to it by the great and good ,bishop ,montague1 in his ',just ,treatise of ,invocation'3 where he says1 speaking of the ,saints1 ',i do admire1 reverence1 adore them in their kind4' ,footnote #bci3 ,effigiem ,christi1 quum transis1 pronus honora3 ,non tamen effigiem1 sed quem designat1 adora4 ,footnote #bdj3 ,esse ,deum1 ratione caret1 cui consulit esse3 ,materiale lapis1 effigale manus4 ,footnote #bda3 ,nec ,deus est1 nec homo1 quam praesens cernis imago2 ,sed ,deus est et ,homo1 quem sacra figurat imago4 ,the later editions add-- ,nam ,deus est1 quod imago docet1 sed non ,deus ipse2 ,hunc videas1 sed mente colas1 quod noscis in ipsa4 #b4 ,the ,greeks1 moreover1 employ painted representations1 painting1 it is said1 only from the navel upwards1 that all occasion of vain thoughts may be removed4 ,but they make no carved image1 as it is written1 ',thou shalt not make a graven image4' ,footnote #bdb ,and again3 ',thou shalt not make an idol1 nor a graven image4' ,footnote #bdc ,and again1 ',lest ye be deceived1 and make a graven image4' ,footnote #bdd ,and again3 ',ye shall not make unto you gods of silver3 ,footnote #bde #dd neither shall ye make with ,me gods of gold4' ,so also the ,prophet1 ',their idols are silver and gold1 the work of man's hand4 ,they that make them are like unto them3 and so are all they that put their trust in them4' ,footnote #bdf ,and again3 ',confounded be all they that worship graven images3 and that put their glory in their idols4' ,footnote #bdg ,footnote #bdb3 ,deut4 v1 #h4 ,footnote #bdc3 ,lev4 xxvi4 #a4 ,footnote #bdd3 ,deut4 iv1 #af4 ,footnote #bde3 ,exodus xx1 #bj4 ,footnote #bdf3 ,psalm cxv1 #d4 ,footnote #bdg3 ,psalm xcvii1 #g4 #c4 ,also1 ,moses saith to the children of ,israel1 ',lest perchance thou shouldest be deceived1 and shouldest worship that which the ,lord thy ,god hath created4' ,footnote #bdh ,hence also was it that ,hezekiah ,king of ,judah brake in pieces the brazen serpent which ,moses set up3 because the people1 contrary to the precepts of the law1 burnt incense to it4 ,footnote #bdh3 ,deut4 iv1 #ai4 #d4 ,from these forementioned and other authorities1 the excessive use of images is forbidden4 ,the ,apostle saith also to the ,corinthians1 ',we know that an idol is nothing in the world3 and there is no god but ,one4' ,footnote #bdi ,for they who are simple and infirm may easily by an excessive and indiscreet use of images1 be perverted to idolatry4 ,whence he saith in ,wisdom1 ',there shall be no respect of the idols of the nations1 which have made the creatures of ,god hateful1 and temptations for the souls of men1 and snares for the feet of the unwise4' ,footnote #bej ,footnote #bea ,but blame there is none in a moderate use of pictures1 to teach how ill is to be avoided1 and good followed4 ,footnote #bdi3 ,i ,corinth1 viii1 #d4 ,footnote #bej3 ,wisdom xiv1 #aa4 ,footnote #bea3 ,a more solemn protest against the sin of idolatry can hardly be found than the above passage3 and they who brand every return to1 and every wish for the restoration of1 ,catholic practices1 by so hateful a name1 would do well to bear it in mind4 #de ,whence saith the ,lord to ,ezekiel1 ',go in1 and behold the abominations which these men do4 ,and he went in1 and saw the likeness of reptiles and beasts1 and the abominations1 and all the idols of the house of ,israel portrayed on the wall4' ,footnote #beb ,whence saith ,pope ,gregory in his ,pastorale1 ,when the forms of external objects are drawn into the heart1 they are as it were painted there1 because the thoughts of them are their images4 ,again1 ,he saith to the same ,ezekiel1 ',take a tile1 and lay it before thee1 and describe in it the city ,jerusalem4' ,footnote #bec ,but that which is said above1 that pictures are the letters of the laity explaineth that saying in the ,gospel1 ',he saith4 ,they have ,moses and the prophets3 let them hear them4' ,footnote #bed ,of this1 more hereafter4 ,the ,agathensian ,footnote #bee ,council forbids pictures in churches3 and also that that which is worshipped and adored should be painted on the walls4 ,but ,gregory saith1 that pictures are not to be put away because they are not to be worshipped3 for paintings appear to move the mind more than descriptions2 for deeds are placed before the eyes in paintings1 and so appear to be actually carrying on4 ,but in description1 the deed is done as it were by hearsay3 which affecteth the mind less when recalled to memory4 ,hence1 also1 is it that in churches we pay less reverence to books than to images and pictures4 ,footnote #beb3 ,ezekiel viii1 #aj4 ,footnote #bec3 ,ezekiel iv1 #a4 ,footnote #bed3 ,s4 ,luke xvi1 #bi4 ,footnote #bee3 ,a4,d4 #fje #e4 ,of pictures and images some are above the church1 as the cock and the eagle3 some without the church1 namely1 in the air in front of the church1 as the ox and the cow3 others within1 as images1 and statues1 and various kinds of painting and sculpture3 and these be represented either in garments1 or on walls1 or in stained glass4 ,concerning some of which we have spoken in treating of the church3 and how they are taken from the tabernacle of ,moses and the temple of ,solomon4 ,for ,moses made carved work1 and ,solomon made carved work1 and pictures1 and adorned the walls with paintings and frescoes4 #df #f4 ,the image of the ,saviour is more commonly represented in churches three ways3 as sitting on ,footnote #bef ,his throne1 or hanging on ,his cross1 or lying on the bosom of ,his ,mother4 ,footnote #bef3 ,durandus had doubtless in his mind the ancient mosaic over the apsides of the earliest churches in ,rome4 ,the extremely beautiful one in ,san ,clemente represents our ,lord as crucified4 ,the frescoes with which the walls of our own churches were anciently adorned1 seem usually to have represented the ,saviour as seated on the ,throne of ,his ,majesty4 ,in the chancel of ,widford1 ,herts1 is1 or was till lately1 a fresco of the ,saviour seated on a rainbow1 a sword proceeding from ,his mouth1 ,his feet and ,his hands pierced4 ,in ,alfriston1 ,sussex1 there was1 we believe1 before it was whitewashed over by ,bishop ,buckner's order1 a painting of a similar kind4 ,there is a singular1 and1 we believe1 undescribed painting over the altar in ,llandanwg church1 ,merion4 ,the ,saviour is seated in judgment1 as before3 at ,his side is ,his ,blessed ,mother in a kneeling posture3 around ,him are angels blowing trumpets1 and ,s4 ,peter in eucharistical vestments4 ,there is a representation of the souls under the altar4 ,below are devils torturing souls in cauldrons of brimstone4 ,the evangelistic symbols are also represented4 ,in a fresco at ,beverstone1 ,gloucestershire1 our ,saviour is represented on the ,cross1 with blood flowing from ,his side into a chalice4 7,see ,app4 ,i47 ,there are remains also of a crucifixion in fresco1 in the exquisite1 but desecrated chapel of ,prior ,crauden1 in the ,deanery1 ,ely4 ,on the ,iconostasis of the ,greco-,russian ,church1 all the three positions are to be found4 ,in stained glass1 the ,crucifixion generally supplies the place of any other representation of the ,saviour4 ,brasses occasionally1 as a very curious one in ,cobham1 ,surrey1 represent ,his nativity or epiphany3 but most commonly the ,crucifixion1 or a ,trinity4 ,there can be no doubt1 that many of the most graphic pictures in our old poets owed their origin to the then undestroyed fresco paintings of churches4 ,some painting1 like that above described1 of hell1 very probably suggested the noble lines of ,spenser 7i4 ix4 #ej4 #f73 ,he showed him painted in a table plaine4 ,the damned ghosts that doe in torments waile4 ,and thousand feends that doe them endless paine ,with fire and brimstone1 which for ever shall remaine4 ,who can estimate the effect of such pictorial representations on the minds of our ancestors8 or the good which might be the result1 if our churches were again frescoed with similar subjects1 wrought with the genius and ,catholic feeling of an ,overbeck or ,cornelius8 ,end footnote ,and because ,john ,baptist pointed to ,him1 saying1 ',behold the ,lamb of ,god1' ,footnote #beg therefore some represented ,christ under the form of a lamb4 ,footnote #beg3 ,s4 ,john i1 #bi4 #dg ,but because the light passeth away1 and because ,christ is very man1 therefore1 saith ,adrian1 ,pope1 ,he must be represented in the form of a man4 ,a holy lamb must not be depicted on the cross1 as a principal object3 but there is no let when ,christ hath been represented as a man1 to paint a lamb in a lower or less prominent part of the picture3 since ,he is the true ,lamb which 'taketh away the sins of the world4' ,in these and divers other manners is the image of the ,saviour painted1 on account of diversity of significations4 #g4 ,represented in the cradle1 the artist commemorateth ,his nativity3 on the bosom of ,his ,mother1 ,his childhood3 the painting or carving ,his cross signifieth ,his ,passion 7and sometimes the sun and moon are represented on the cross itself1 as suffering an eclipse73 when depicted on a flight of steps1 ,his ascension is signified3 when on a state or lofty throne1 we be taught ,his present power3 as if ,he said1 ',all things are given to ,me in heaven and in earth3' ,footnote #beh according to that saying1 ',i saw the ,lord sitting upon ,his throne3' ,footnote #bei that is1 reigning over the angels3 as the text1 ',which sitteth upon the cherubim4' ,footnote #bfj ,sometimes ,he is represented as ,he was seen of ,moses and ,aaron1 ,nadab and ,abihu1 on the mountain3 when 'under ,his feet was as it were a paved work of sapphire stones1 and as the body of heaven in ,his clearness3' ,footnote #bfa and as 'they shall see1' as saith ,s4 ,luke1 'the ,son of ,man coming in the clouds with power and great glory4 ,footnote #bfb ,wherefore sometimes ,he is represented surrounded by the seven angels that serve ,him1 and stand by ,his throne1 each being portrayed with six wings1 according to the vision of ,isaiah1 ',and by it stood the seraphim3 each one had six wings3 with twain he covered his face1 and with twain he covered his feet1 and with twain he did fly4' ,footnote #bfc ,footnote #beh3 ,s4 ,matt1 xxviii1 #ah4 ,footnote #bei3 ,isaiah vi1 #a4 ,footnote #bfj3 ,psalm lxxx1 #a4 ,footnote #bfa3 ,exodus xxiv1 #aj4 ,footnote #bfb3 ,s4 ,matthew xxiv1 #cj4 ,footnote #bfc3 ,isaiah vi1 #b4 #dh #h4 ,the angels are also represented as in the flower of youthful age3 for they never grow old4 ,footnote #bfd ,sometimes ,s4 ,michael is represented trampling the dragon1 according to that of ,john1 ',there was war in heaven3 ,michael fought with the dragon4' ,which was to represent the dissensions of the angels3 the confirmation of them that were good1 and the ruin of them that were bad3 or the persecution of the faithful in the ,church ,militant4 ,sometimes the twenty-four elders are painted around the ,saviour1 according to the vision of the said ,john1 with 'white garments1 and they have on their heads crowns of gold4' ,footnote #bfe;,by which are signified the doctors of the ,old and ,new ,testament2 which are twelve1 on account of faith in the ,holy ,trinity preached through the four quarters of the world3 or twenty-four1 on account of good works1 and the keeping of the gospels4 ,footnote #bff ,if the seven lamps be added1 the gifts of the ,holy ,spirit are represented3 if the sea of glass1 baptism4 ,footnote #bfg ,footnote #bfd3 ,many of our readers will call to mind the peculiar expression always given to the countenances of angels in ,catholic illuminations or paintings1 a conventional propriety uniformly neglected by modern artists4 ,the same character was beautifully given in the relieved figures of angels upon the shrine of ,s4 ,henry lately exhibiting in ,london4 ,footnote #bfe3 ,apocalypse xii1 #g4 ,footnote #bff3 ,apocalypse iv1 #d4 ,footnote #bfg3 ,this very obscure passage is an instance of the symbolism in the combination of numbers4 ,it seems to mean that faith in the ,holy ,trinity preached through the four quarters of the world1 may be represented by three multiplied into four or twelve3 and again1 this symbolical fact multiplied by general good works and keeping of the ,gospels1 may be set forth in twenty-four4 ,it is to be remarked that the princeps edition alone gives ,evangeliorum3 the later have ,evangelistarum1 which with observantia is scarcely intelligible4 ,compare ,s4 ,august1 ,expos4 in ,psalm lxxxvi4 ,non solum ergo illi duodecim 7sc4 ,apostoli7 et ,apostolus ,paulus1 sed quotquot judicaturi sunt1 propter significationem universitatis ad sedes duodenas pertinent 4 4 4 partes enim mundi quatuor sunt1 ,oriens1 ,occidens1 ,aquilo1 et ,meridies4 ,istae quatuor partes assidue inveniuntur in ,scripturis4 ,ab istis quatuor ventus1 sicut dixit ,dominus in ,evangelio vocatur ,ecclesia4 ,quomodo vocatur8 ,undique in ,trinitate vocatur4 ,quatuor ergo ter ducta duodecim inveniuntur4 ,see also ,s4 ,isidore1 ,alleg4 in ,s4 ,s4 folio #cec1 ,c4 ,d4 #i4 ,sometimes also representation is made of the four living creatures spoken of in the visions of ,ezekiel and the aforesaid ,john3 the face of a man and the face of a #di lion on the right1--the face of an ox on the left1 and the face of an eagle above the four4 ,these be the ,four ,evangelists4 ,whence they be painted with books by their feet1 because by their words and writings they have instructed the minds of the faithful1 and accomplished their own works4 ,matthew hath the figure of a man1 ,mark of a lion4 ,these be painted on the right hand3 because the nativity and the resurrection of ,christ were the general joy of all3 whence in the ,psalms3 ',and gladness at the morning4' ,footnote #bfh ,but ,luke is the ox3 because he beginneth from ,zachary the priest1 and treateth more specially of the ,passion and ,sacrifice of ,christ3 now the ox is an animal fitted for sacrifice4 ,he is also compared to the ox1 because of the two horns1--as containing the two testaments2 and the four hoofs1 as having the sentences of the four ,evangelists4 ,footnote #bfi;,by this also ,christ is figured1 who was the sacrifice for us3 and therefore the ox is painted on the left side1 because the death of ,christ was the trouble of the apostles4 ,concerning this1 and how blessed ,mark ,footnote #bgj is depicted1 in the seventh part4 ,but ,john hath the figure of the eagle3 because1 soaring to the utmost height1 he saith1 ',in the beginning was the word4' ,footnote #bga ,footnote #bfh3 ,psalm xxx 7,exaltabo ,te71 #e4 ,these symbols1 however1 were not at first definitely settled1 and as we are informed by ,s4 ,austin1 the lion was sometimes given to ,s4 ,matthew and the angel and or man1 to ,s4 ,mark4 ,the reasons of the appropriation of the various symbols are beautifully expressed in a hymn quoted in the ,camden's ,society's ',illustrations of ,monumental ,brasses1' ,part ,i1 p4 #cj4 ,footnote #bfi3 ,this passage is very obscure4 ,durandus's words are1 quasi quatuor evangelistorum sententias4 ,we cannot but think that the two sentences have been misplaced4 ,the sense is then plain4 ,christ is also signified by the ox--as containing in ,himself the ,law and the ,gospel--and accomplishing that which is written of ,him by the four ,evangelists1 e4g4 ,his promises of the descent of the ,holy ,ghost1 of being always with ,his ,church1 etc4 ,s4 ,peter ,chrysologus1 ,sermo v4 de ,christo1 ,hic est ,vitulus1 qui in ,epulam nostram quotidie1 et jugiter immolatur4 ,footnote #bgj3 ,s4 ,mark is painted with a contracted brow1 a large nose1 fair eyes1 bald1 a long beard1 fair complexion1 of middle age1 with a few grey hairs4 ,durand4 vii1 #dd1 #d4 ,footnote #bga3 ,s4 ,john i1 #a4 #ej ,this also representeth ,christ1 ',whose youth is renewed like the eagle's'3 ,footnote #bgb because1 rising from the dead1 ,he ascendeth into heaven4 ,here1 however1 it is not portrayed as by the side1 but as above1 since it denoteth the ascension1 and the word pronounced of ,god4 ,but how1 since each of the living creatures hath four faces and four wings1 they can be depicted1 shall be said hereafter4 ,footnote #bgc ,footnote #bgb3 ,psalm ciii 7,benedic1 anima mea71 #e4 ,footnote #bgc3 ,durandus1 book vii1 #dd1 ',s4 ,matthew is signified by a man1 because his ,gospel is principally occupied concerning the humanity of ,christ3 whence his history beginneth from his human pedigree4 ,s4 ,mark by a lion1 which roareth in the desert3 for he chiefly describeth the ,resurrection3 whence his ,gospel is read on ,easter day4 ,but the lion is said to rouse his whelps on the third day after their birth4 ,his ,gospel beginneth1 ',the voice of one crying in the wilderness4' ,s4 ,luke by the ox1 an animal fit for sacrifice3 because he dwelleth on the ,passion of ,christ4 ,s4 ,john by the eagle1 because he soareth to the ,divinity of ,christ1 while the others walk with their ,lord on earth4 ,the ,evangelists be likewise set forth by the four rivers of ,paradise3 ,john by ,pison2 ,matthew by ,gihon2 ,luke by ,euphrates2 ,mark by ,tigris3--as is clearly proved by ,innocent ,,iii1 in a certain sermon on the ,evangelists4'--,we may add1 that the finest representation of the evangelistic symbols with which we are acquainted in this country'1 occurs in the chancel of ,oxted church1 ,surrey4 #aj4 ,sometimes there are painted around1 or rather beneath1 the ,apostles2 who were ,his witnesses by deed and word to the ends of the earth3 and they are portrayed with long hair1 as ,nazarenes1 that is1 holy persons4 ,for the law of the ,nazarenes was this3 from the time of their separation from the ordinary life of man1 no razor passed upon their heads4 ,they are also sometimes painted under the form of twelve sheep3 because they were slain like sheep for the ,lord's sake3 and sometimes the twelve tribes of ,israel are so represented4 ,when1 however1 more or less sheep than twelve are painted1 then another thing is signified1 according to that saying of ,matthew1 ',when the ,son of ,man shall come in ,his glory--then shall ,he sit on the throne of ,his glory3 and before ,him shall be gathered all nations1 and ,he shall separate them one from the other1 as a #ea shepherd divideth the sheep from the goats4' ,footnote #bgd ,how the ,apostles ,bartholomew and ,andrew are to be painted1 shall be said hereafter4 ,footnote #bge ,footnote #bgd3 ,s4 ,matthew xxv1 #a4 ,footnote #bge3 ,s4 ,bartholomew is represented with black and grizzled hair1 fair complexion1 large eyes1 straight nose1 long beard1 few grey hairs1 moderate height1 with a high white neck1 clothed in purple1 with a white pall1 having purple gems at each angle4 ,durand4 vii1 #be1 #b4 ,s4 ,andrew had a dark complexion1 long beard1 moderate height4 ,this is therefore said1 that ye may know how he ought to be painted3 which should be known of the other apostles and saints4 ,durand4 vii1 #ch1 i4 #aa4 ,and note that the patriarchs and prophets are painted with wheels in their hands4 ,some of the apostles with books and some with wheels3 namely1 because before the advent of ,christ the faith was set forth under figures1 and many things were not yet made clear2 to represent this1 the patriarchs and prophets are painted with wheels1 to signify that imperfect knowledge4 ,but because the apostles were perfectly taught of ,christ1 therefore the books1 which are the emblems of this perfect knowledge1 are open4 ,but because some of them reduced their knowledge in writing1 to the instruction of others1 therefore fittingly they are represented with books in their hands like doctors4 ,so ,paul1 and the ,evangelists1 ,peter1 ,james1 and ,jude4 ,but others1 who wrote nothing which has lasted1 or been received into the canon by the ,church1 are not portrayed with books but with wheels1 as a type of their preaching4 ,whence the ,apostle to the ,ephesians1 ',and he gave some apostles1 and some prophets1 and some evangelists1 and some pastors and teachers for the work of the ministry4' ,footnote #bgf ,footnote #bgf3 ,ephes4 iv1 #aa4 #ab4 ,but the ,divine ,majesty is also portrayed with a closed book in the hands3 'which no man was found worthy to open but the ,lion of the tribe of ,juda4' ,footnote #bgg ,and sometimes with an open book3 that in it every one may read that ',he is the ,light of the world'3 ,footnote #bgh and the ,way1 the ,truth1 and the ,life'3 ,footnote #bgi and the ,book of ,life is also portrayed4 ,but why ,paul is represented at the right1 and ,peter at the left of the ,saviour1 we shall show hereafter4 ,footnote #bgg3 ,apocalypse v1 #b4 ,footnote #bgh3 ,s4 ,john viii1 #ab4 ,footnote #bgi3 ,s4 ,john xiv1 #f4 #eb #ac4 ,john ,baptist is painted as a hermit4 #ad4 ,martyrs with the instruments of their torture3 as ,s4 ,laurence with the gridiron3 ,s4 ,stephen with stones3 and sometimes with palms1 which signify victory1 according to that saying1 ',the righteous shall flourish like a palm-tree3 ,footnote #bhj as a palm-tree ,footnote #bha flourishes1 so his memory is preserved4 ,hence is it that palmers1 they who come from ,jerusalem1 bear palms in their hands in token that they have been the soldiers of that ,king ,who was gloriously received in the earthly ,jerusalem with palms3 and ,who afterwards1 having in the same city subdued the devil in battle1 entered the palace of heaven in triumph with ,his angels1 where the just shall flourish like a palm-tree1 and shall shine like stars4 ,footnote #bhj3 ,psalm xcii1 #ab4 ,footnote #bha3 ,this explanation differs from that usually received3 namely1 that the righteous flourishes best in adversity3 as the palm-tree grows fasteth when loaded with weights4 #ae4 ,confessors are painted with their insignia1 as bishops with their mitres1 abbots with their hoods3 and some with lilies1 ,footnote #bhb which denote chastity4 ,doctors with books in their hands3 virgins1 according to the ,gospel1 ,footnote #bhc with lamps4 ,footnote #bhb3 ,so in the beautiful hymn at ,lauds in the commemoration of a virgin martyr1 of the ,parisian ,breviary3 ,liliis ,sponsus recubat1 rosisque2 ,tu1 tuo semper bene fida ,sponso ,et rosas ,martyr1 simul et dedisti ,lilia ,virgo4 ,footnote #bhc3 ,s4 ,matthew xxv1 #a4 #af4 ,paul with a book and a sword3 with a book1 as a doctor1 or with reference to his conversion3 with a sword as ,footnote #bhd a soldier4 ,whence the verse3 ,the sword denotes the ire of ,saul1 ,the book1 the power converting ,paul4 ,footnote #bhd3 ,this is undoubtedly a mistake3 the sword represents in this case1 as in others1 the instrument of martyrdom4 #ec #ag4 ,generally the effigies of the holy fathers are portrayed on the walls of the church1 or on the back panels of the altar1 or on vestments1 or in other various places1 so that we may meditate perpetually1 not indiscreetly or uselessly1 on their holiness4 ,whence in ,exodus it is commanded by the divine law1 that in the breast of ,aaron1 the breastplate of judgment should be bound ,footnote #bhe with strings3 because fleeting thoughts should not occupy the mind of a priest1 which should be girt by reason alone4 ,in this breastplate also1 according to ,gregory1 the names of the twelve patriarchs are commanded to be carefully inscribed4 ,footnote #bhe3 ,exodus xxviii1 #bb4 #ah4 ,to bear the fathers thus imprinted on the breast1 is to meditate on the lives of ancient saints without intermission4 ,but then doth the priest walk blamelessly when he gazeth continually on the example of the fathers which have gone before1 when he considereth without ceasing the footsteps of the saints1 and represseth unholy thoughts1 lest he wander beyond the limits of right reason4 #ai4 ,it is to be noted that the ,saviour is always represented as crowned1 as if he said1 ',come forth1 children of ,jerusalem1 and behold ,king ,solomon in the diadem with which his mother crowned him4' ,footnote #bhf ,but ,christ was triply crowned4 ,first by ,his ,mother on the day of ,his conception1 with crown of pity3 which was a double crown3 on account of what ,he had by nature1 and what was given ,him3 therefore also it is called a diadem1 which is a double crown4 ,secondly1 by ,his step-mother in the day of ,his ,passion1 with the crown of misery4 ,thirdly1 by ,his ,father in the day of ,his ,resurrection1 with the crown of glory3 whence it is written1 ',o ,lord1 #ed ,thou hast crowned ,him with glory and honour4' ,footnote #bhg ,lastly1 ,he shall be crowned by ,his whole family1 in the last day of ,revelation1 with the crown of power4 ,for ,he shall come with the judges of the earth to judge the world in righteousness4 ,so also all saints are portrayed as crowned1 as if they said3 ,ye children of ,jerusalem1 behold the martyrs with the golden crowns wherewith the ,lord hath crowned them4 ,and in the book of ,wisdom3 ',the just shall receive a kingdom of glory1 and a beautiful diadem from the hand of their ,god4' ,footnote #bhh ,footnote #bhf3 ,canticles iii1 #aa4 ,footnote #bhg3 ,psalm viii 7,domine ,dominus71 #e4 ,footnote #bhh3 ,wisdom v1 #af4 #bj4 ,but their crown is made in the fashion of a round shield3 because the saints enjoy the divine protection4 ,whence they sing with joy3 ',lord1 ,thou hast crowned us with the shield of ,thy favour4' ,footnote #bhi ,but the crown of ,christ is represented under the figure of a cross3 ,footnote #bij and is thereby distinguished from that of the saints3 because by the banner of ,his cross ,he gained for ,himself the glorification of ,his humanity1 and for us freedom from our captivity1 and the enjoyment of everlasting life4 ,but when any living ,footnote #biaprelate or saint is portrayed1 the glory is not fashioned in the shape of a shield1 but four-square3 that he may be shown to flourish in the four cardinal virtues3 as it is contained in ,footnote #bib the legend of blessed ,gregory4 ,footnote #bhi3 ,psalm v 7,verba mea71 #ab4 ,footnote #bij3 ,see ,appendix ,i4 ,footnote #bia3 ,this does not appear to have prevailed in ,england4 ,the nearest contemporary effigy of a saint which we have observed in stained glass1 is that of ,s4 ,thomas1 of ,hereford1 in the church of ,cothelstone1 ,somersetshire4 ,here the glory is1 as usual1 of the circular form4 ,as also in the fresco of the martyrdom of ,s4 ,thomas of ,canterbury1 in ,preston church4 ,sussex1 which is nearly contemporary4 7,see ,appendix #a47 ,footnote #bib3 ,this refers to the account given by ,paulus ,diaconus of the visible effulgence which surrounded the head of this great doctor when he was dictating his works4 #ee #ba4 ,again1 sometimes ,paradise is painted in churches1 that it may attract the beholders to a following after its rewards3 sometimes hell1 that it may terrify them by the fear of punishment4' ,footnote #bic ,sometimes flowers ,footnote #bid are portrayed1 and trees3 to represent the fruits of good works springing from the roots of virtues4 ,footnote #bic3 ,a monk named ,constantine set before the prince those judgments of ,god which are in all the world1 and the retribution of the life to come3 his discourse powerfully affected the heathen monarch 7,vladimir1 afterwards ,s4 ,vladimir72 and this was particularly the case when the monk pointed out to him on an icon1 which represented the ,last ,judgment1 the different lot of the good and the wicked4 ,good to those on the right hand--woe to those on the left1 exclaimed ,vladimir1 deeply affected4'--,mouravieff's ',hist1 of the ,russian ,church1' p4 #aa1 ,on which his translator1 the ,rev4 ,r4 ,w4 ,blackmore1 sensibly remarks1 ',whatever may be the right view of the abstract question respecting icons1 and the showing outward respect to them1 the ,russians at least cannot reasonably be blamed for revering a usage which was made the means1 in part at least1 of so blessed a result as the conversion of the great ,prince ,vladimir1 the ,constantine of their church and nation4' ,footnote #bid3 ,this flower work is excessively common in ,norman churches3 that of ,s4 ,sepulchre's1 at ,cambridge1 was a notable example of it4 #bb4 ,now the variety of pictures denoteth the diversity of virtues4 ,for 'to one is given by the ,spirit the word of wisdom3 to another the word of knowledge1' etc4 ,footnote #bie ,but virtues are represented under the forms of women3 because they soothe and nourish4 ,again1 by the ceilings or vaultings1 which are for the beauty of the house1 the more unlearned servants of ,christ are set forth1 who adorn the ,church1 not by their learning1 but by their virtues alone4 ,footnote #bie3 ,i ,corinth1 xii1 #h4 ,the carved images which project from the walls1 appear as it were to be coming out of it3 because when by reiterated custom virtues so pertain to the faithful1 that they seem naturally implanted in them1 they are exercised in all their various operations4 ,how a synagogue is depicted1 shall be said hereafter3 as also how the pall of the ,roman ,pontiff3 and the year ,footnote #bif;and the zodiacal signs and its months4 ,but the diverse histories of the ,old and ,new ,testaments may be represented after the fancy of the painter4 ,for ,pictoribus atque poetis ,quod libet ,footnote #big addendi semper fuit seque potestas4 ,footnote #bif3 ,these are often to be found round ,norman doors3 as in that of ,s4 ,laurence1 at ,york1 and ,egleton1 ,rutland4 ,footnote #big3 ,a false reading1 of course2 yet not without its appropriate sense--the power of adding any ornamental circumstance to the main subject4 #ef #bc4 ,furthermore1 the ornaments of the church consist of three things3--the ornaments of the nave1 ,footnote #bihthe choir1 and the altar4 ,the ornaments of the nave consist in dorsals1 tapestry1 mattings1 and cushions of silk1 purple1 and the like4 ,the ornaments of the choir consist in dorsals1 tapestry1 carpets1 and cushions4 ,dorsals are hangings of cloth at the back of the clergy4 ,mattings1 for their feet4 ,tapestry is likewise strewed under the feet1 particularly under the feet of bishops1 who ought to trample worldly things under their feet4 ,cushions are placed on the seats or benches of the choir4 ,footnote #bih3 ,ecclesiae3 here undoubtedly the nave3 as often church is so used in our prayer-book4 #bd4 ,but the ornament of the altar consists in portfolios1 altar cloths1 relicaries1 candlesticks1 crosses1 an orfray1 banners1 missals1 coverings1 and curtains4 #be4 ,and notice1 that the portfolio in which the consecrated host is kept1 signifieth the frame of the blessed ,virgin1 concerning which it is said in the ,psalms1 ',arise1 ,o ,lord into ,thy resting place4' ,footnote #bii ,which sometimes is of wood3 sometimes of white ivory3 sometimes of silver3 sometimes of gold3 sometimes of crystal3 and according to the different substances of which it is made1 designateth the various dignities of the body of ,christ4 ,again1 the pyx which containeth the host1 whether consecrated or not consecrated1 typifieth the human memory4 ,for a man ought to hold in remembrance continually the benefits of ,god1 as well temporal1 which are represented by the unconsecrated1 as spiritual1 which are set forth by the consecrated host4 #eg ,which was also set forth by the urn in which ,god commanded that the manna should be deposited3 which1 albeit it was temporal1 prefigured nevertheless this our spiritual sacrifice1 when the ,lord commanded that it should be laid up for an everlasting memorial unto future generations4 ,but the pyx1 being placed on the altar1 which is ,christ1 signifieth apostles and martyrs4 ,and the altar cloths and coverings are confessors and virgins1 or all saints3 of whom saith the ,prophet to the ,lord1 ',thou shalt be clothed with them as with a garment4' ,and of these we have spoken above4 ,footnote #bii3 ,psalm cxxxii 7,domine1 memento71 #h4 #bf4 ,now there is a difference between phylacterium and phylacteria4 ,phylacterium is a scroll on which the ten commandments were written3 and this kind of scroll the ,pharisees used to wear on the front part of their garments1 as a sign of devotion4 ,whence in the ,gospel1 ',they make broad their phylacteries4' ,footnote #cjj ,and the word is derived from philare1 which is to keep1 and teras1 which is law4 ,but phylacteria 7a relicary7 is a vessel of silver or gold1 or crystal1 or ivory1 or some substance of the same kind1 in which the ashes and relics of the saints are kept4 ,for when ,vigilantius called the faithful ,cinericii1 ,footnote #cja because they preserved the ashes themselves1 to testify contempt of his decision1 it was ordered by the ,church that they should be honourably preserved in precious vessels4 ,and the name is derived from philare1 which is to preserve1 and teron1 which is an extremity1 because in them some #eh portion of the extremities of the bodies of saints is preserved3 such as a tooth or a finger1 or somewhat of the like kind4 ,over the altar in some churches also is placed a shrine3 of which we have spoken in our section on the ,altar4 ,footnote #cjj3 ,s4 ,matthew xxiii1 #e4 ,footnote #cja3 ,ais1 ,vigilantium1 qui ,greek text hoc vocatur nomine 7nam ,dormitantius rectius diceretur71 os foetidum rursum aperire1 et putorem spurcissimum contra sanctorum martyrum proferre relliquias1 et nos1 qui eas suscepimus1 appellare cinerarios4--,s4 ,hieron1 in ,epp4 ,see also the ',church of the ,fathers1' #bnd ed4 chapter xv4 #bg4 ,at the horns of the altar ,footnote #cjb two candlesticks are placed to signify the joy of ,jews and ,gentiles at the nativity of ,christ3 which candlesticks1 by means of a flint1 have their wicks lighted4 ,for the angel saith to the shepherds1 ',i bring you good tidings of great joy1 which shall be to all people3 for to you is born this day the ,saviour of the world4 ,footnote #cjc ,he is the true ,isaac1 ,footnote #cjd which being interpreted1 is laughter4 ,now the light of the candlestick is the faith of the people4 ,for to the ,jewish people1 saith the ,prophet1 ',arise1 shine1 for thy light is come3 and the glory of the ,lord is risen upon thee4' ,footnote #cje ,but to the ,gentiles the ,apostle saith1 ',ye were sometimes darkness1 but are now light in the ,lord4' ,footnote #cjf ,for before the birth of ,christ a new star appeared to the wise men1 according to the prophecy of ,balaam4 ',there shall rise1' saith he1 'a star out of ,jacob1 and a sceptre out of ,israel4' ,footnote #cjg ,concerning this we have also spoken in our section of the ,altar4 ,footnote #cjb3 ,this use of two candlesticks is very remarkable3 as giving fresh authority to the custom of the ,english ,church4 ,footnote #cjc3 ,s4 ,luke ii1 #aj4 ,footnote #cjd3 ,genesis xvii1 #ag1 #ai4 ,footnote #cje3 ,isaiah lx1 #a4 ,footnote #cjf3 ,ephes4 ,v1 #h4 ,footnote #cjg3 ,numbers xxiv1 #g4 #bh4 ,the snuffers or scissors for trimming the lamps are the divine words by which men amputate the legal titles of the law1 and reveal the shining spirit1 according to that saying1 ',ye shall eat old store1 and bring forth the old because of the new4' ,footnote #cjh ,the vessels in the which the wicks1 when snuffed1 are extinguished1 are the hearts of the faithful1 which admit the legal observance to the letter4 ,footnote #cjh3 ,leviticus xxvi1 #aj4 #ei #bi4 ,again1 the tongs1 by the double tooth of which the fire is arranged1 are preachers2 who instruct us by the accordant pages of both ,testaments1 and by their behaviour setting us right1 inflame us to the practice of charity4 #cj4 ,but the scuta1 that is cups1 of equal size at top and bottom1 made for warming water1 are those doctors who do not conceal the treasure of their hearts3 but 'bring forth out of it things new and old'3 ,footnote #cji as a 'candle which is not put under a bushel1 but in a candlestick1' ,footnote #cajthat they who are in the house of the ,lord may receive the light and the heat of the ,holy ,ghost4 ,footnote #cji3 ,s4 ,matthew xiii1 #eb4 ,footnote #caj3 ,s4 ,matthew v1 #ae4 #ca4 ,the cross also is to be placed on the altar that the cross-bearers may thence raise it3 in which action we commemorate how ,simon the ,cyrenian took the cross from the shoulders of ,christ and bore it4 ,between the two candlesticks the cross is placed on the altar3 because ,christ standeth in the church1 the ,mediator between two peoples4 ,for ,he is the ,corner-stone1 ',who hath made both one'3 ,footnote #caa to ,whom the shepherds came from ,judaea1 and the wise men from the ,east4 ,concerning this we shall hereafter speak in another sense1 when treating of the priest's approach to the altar4 ,footnote #caa3 ,ephesians ii1 #ad4 #cb4 ,again1 the front of the altar is ornamented with an orfray4 ,as it is written3 ',thou shalt make ,me an altar1 and shalt make a crown in a circle about it of four fingers' breadth4' ,footnote #cab ,the altar1 ye know1 sometimes signifieth the heart3 in which the sacrifice of true faith must be offered by contrition3 and then the orfray signifieth the taking in hand of a good occupation3 wherewith we ought to adorn our foreheads1 that we may give light to others4 ,sometimes the altar signifieth ,christ3 and then by the orfray the ornament of charity #fj is fitly represented4 ,for as gold hath the superiority over all metals1 so hath charity over other virtues4 ,whence the ,apostle1 in the first to the ,corinthians3 ',but the greatest of these is charity4' ,footnote #cac ,for our faith ought to be adorned with the orfray of charity1 that we may be ready to lay down our lives for ,christ's sake4 ,banners are also suspended above the altars3 that in the church that triumph of ,christ may evermore be held in mind1 by which we also hope to triumph over our enemy4 ,footnote #cab3 ,exodus xxvii1 #d4 ,footnote #cac3 ,i ,corinth1 xiii1 #ac4 #cc4 ,the book of the ,gospel is fixed on the altar1 because the ,gospel hath ,christ for its author1 and beareth witness1 to ,him4 ,which book is therefore adorned on his outside1 for the cause that we shall make mention of hereafter4 ,next1 the vessels and utensils in the house of the ,lord had their origin from ,moses and ,solomon3 which in the ,old ,testament were many and diverse1 as it is written in ,exodus1 and having divers significations1 concerning which1 for the sake of brevity1 we will not in this place treat4 #cd4 ,now all things which pertain to the ornament of a church1 must be removed or covered over in the season of ,lent3 which according to some taketh place on ,passion ,sunday1 because after that time the ,divinity of ,christ was hidden and concealed in ,him4 ,for ,he gave ,himself up to be betrayed and scourged1 as if ,he were only man1 and had not in ,him the virtue of divinity3 whence in the ,gospel of this day it is written1 ',but ,jesus hid ,himself1 and went out of the temple4' ,footnote #cad ,footnote #cad3 ,s4 ,john viii1 #ei4 ,then therefore the crosses are covered1 that is1 the virtue of ,his divinity is hidden4 ,others do this from the first ,sunday of ,lent3 because after that time the ,church beginneth to treat of ,his ,passion4 ,whence in that time the cross must not be borne in procession #fa from the church1 except it be covered2 and1 according to the use of some places1 two coverings or curtains are then only retained3 of which the one is hung all round the choir1 the other is suspended between the altar and the choir3 that those things which be within the ,holy of ,holies may not appear4 ,in that the ,sanctuary and ,cross are then veiled1 we be taught the letter of the ,law1 that is1 its carnal observance1 or that the understanding of ,holy ,scriptures before the ,passion of ,christ was veiled1 hidden1 and obscure3 and that in that time there was a veil3 that is1 men had an obscurity before their eyes4 ,it signifieth also the sword which was set before the gate of ,paradise3 because the carnal observance we have spoken of1 and this obscurity1 and the sword at the gate of ,paradise1 were removed by the ,passion of ,christ4 ,therefore the curtains and veils of this kind are removed on ,good ,friday4 ,but in that in the ,old ,testament1 there were beasts that chewed the cud1 and cleft the hoof1 as oxen used in ploughing1 that is discerning and spiritually perceiving the mysteries of ,scripture3 therefore in ,lent only a few priests1 to whom 'it is given to know the mysteries of the ,kingdom of ,god' ,footnote #cae go behind the veil4 ,footnote #cae3 ,st4 ,matthew xiii1 #aa4 #ce4 ,concerning this it is to be noted that there be three kinds of veils which be hung in churches3 that which concealeth the mysteries3 that which divideth the sanctuary from the clergy3 that which divideth the clergy from the laity4 ,the first denoteth the law3 the second denoteth our unworthiness1 in that we are unworthy1 nay unable to behold things celestial4 ,the third is the coercion of our carnal pleasures4 ,the first1 namely1 the curtain that is hung from each side of the altar1 when the priest goeth into the holy place1 is typified by that which is written in ,exodus4 #fb ',moses put a veil over his face1 for the children of ,israel could not sustain the brightness of ,his countenance4' ,footnote #caf ,and as the ,apostle saith1 ',even to this day is this veil over the hearts of the ,jews4 ,footnote #cag ,the second1 namely the curtain that in the office of the ,mass during ,lent is suspended before the altar1 was set forth by the veil which was hung up in the tabernacle1 and divided the ,holy of ,holies from the holy place1 as shall be declared in the proeme to the fourth part3 by which the ark was concealed from the people3 and it was wrought cunningly1 and adorned with a fair variety of devices4 ,this was it that was rent in the ,passion of the ,lord3 and after its pattern1 the curtains at this day are cunningly wrought with divers patterns4 ,concerning the aforesaid veil1 and of what sort the curtains ought to be1 it is written in ,exodus4 ,the third kind of veil deriveth its origin from thence1 that the peribolus in the primitive ,church1 or wall which encompasseth the choir1 was only raised as far as the elevation of the choir2 ,footnote #cah which even to this day is observed in some churches3 which was done that the people #fc seeing the clergy singing psalms1 might follow their good example4 ,but at this time as it were a veil or wall is suspended or interposed between the clergy and the laity1 that they may not be able to behold each other3 as if to say1 in very deed1 'turn away mine eyes1 lest they behold vanity4' ,footnote #cai ,footnote #caf3 ,exodus xxxiv1 #cc4 ,footnote #cag3 #b ,corinth1 iii1 #ae4 ,footnote #cah3 ,there is much difficulty in this passage4 ,we conceive that ,durandus while writing it had in his mind's eye the arrangement of many of the ,basilican churches1 in which the choir was raised over the crypt 7called ,confessio1 or ,martyrium71 in which the ashes of the saints were laid1 and was detached from the nave by two flights of steps1 one on each side of the descent to this undercroft4 ,in this case the appodiation would mean the elevation of the choir1 itself considered as a sufficient distinction from the nave4 ,the usual representations of ,basilican churches1 however1 always show some rails1 or cancelli1 besides this appodiation4 ,the learned ,father ,thiers devotes the third section of his ',dissertation sur la ,clture du ,choeur des ,eglises' to the consideration of this passage4 ',guillaume ,durand1 ,evque de ,mande1 assure que dans la ,primitive ,eglise1 le choeur etait spar de la ,nef par une muraille d'appui1 afin que le peuple voiant la ,clerg chanter les louanges de ,dieu en ft difi4 ,mais comme il parle d'un fait beaucoup loign de son tems1 et qui n'est attache par aucun ancien auteur1 je ne pense pas que l'on doive faire grande fonds sur son temoignage4' ,we suspect that ,thiers is wrong in construing appodiatio by muraille d'appui3 the latter would well express the real ,basilican arrangement1 with which the translator was probably acquainted4 ,durandus1 therefore1 is wrong in his fact2 and ,thiers wrong in his understanding of ,durandus1 as well as in the theory stated in the next section1 that ',depuis ,constantin le choeur de quelques ,eglises etoit distingue de la ,nef par des tapisseries ou des voiles4' ,for he grounds this chiefly on the next assertion of ,durandus about the use curtains1 'hoc tempore1 vers la fin du #ac siecle4' ,if we did not know from facts that before this time roodscreens were in ordinary use1 the words of ,durandus velum aut murus would show us that he means the wall to be taken metaphorically for a veil4 ,and so ,thiers may have seen1 since he concludes his section thus--' ,mais peut tre que ,theodoret parle des tapisseries et ,durand des voiles qui convroient la ,clture du ,choeur par le dedans1 et que sous ces tapisseries et ces voiles il y avoit une veritable clture de balustres1 ou de muraillcs pleines4' ,footnote #cai3 ,psalm cxix 7,beati immaculati71 #cg4 #cf4 ,but on ,holy ,saturday all the curtains are taken away1 because on the ,passion of the ,lord the veil of the temple was rent3 and by that thing the spiritual intelligence of the ,law was revealed unto us1 which till that time lay hid1 as is said afore3 and the door of the kingdom of heaven is opened1 and power was given unto us1 that we cannot be overcome of our carnal concupiscence1 unless we ourselves do yield4 ,but the veil which separateth the sanctuary from the choir1 is drawn or lifted up at vespers on every ,saturday of ,lent3 when the office of the ,sunday is begun1 that the clergy may be able to look into the sanctuary3 because the ,sunday commemorateth the ,resurrection4 #cg4 ,this therefore is done on the six ,sundays of ,lent3 because there was no age in which joy1 and that joy eternal1 was not made in some sort manifest1 that joy which is concealed in heaven1 as is signified by that veil4 ,thence is it that we fast not on the ,sundays1 and this on account of the glory of the ,resurrection4 ,for the first ,sunday signifieth the joy which our parents enjoyed in the ,paradise before the fall4 #fd ,the second ,sunday signifieth the joy of the few who were preserved in the ark of ,noah1 when all else were drowned in the deluge4 ,the third1 the gladness of the children of ,israel1 when in the time of ,joseph others were afflicted with famine4 ,the fourth1 their joy when they lived with all peace under ,solomon4 ,footnote #cbj ,the fifth1 their gladness when returning from the ,babylonian captivity4 ,the sixth1 that of the disciples from the ,resurrection to the ,ascension3 when the bridegroom was with them in presence4 ,footnote #cbj3 #c ,kings iv1 #bj4 #ch4 ,in feasts likewise of nine lessons1 ,footnote #cba when they occur in ,lent1 the before-mentioned veil is raised and lifted up4 ,but this is not of the institution of the earliest times1 because then no feast was celebrated in ,lent4 ,but then on whatever day a feast occurred1 commemoration was made of it on the ,saturday and ,sunday following1 according to the canon of ,pope ,martin2 and so in the xiiith book of ,burchardus4 ,footnote #cbb ,and all this on account of the sadness of that time4 ,afterwards the contrary use prevailed3 that feasts of nine lessons occurring in ,lent should be solemnly observed1 and a fast nevertheless kept4 ,footnote #cba3 ,for an explanation of the whole ,catholic system of feasts1 double1 semi-double1 and simple1 the reader is referred to the ,tracts for the ,times1 vol4 iii4 ,footnote #cbb3 ,s4 ,burchardus of ,worms flourished in #ajbe3 and is not to be confounded with ,john ,burchardus1 who wrote an explanation of the ,mass for the use of the ,venetian ,church1 which was published in #aeei4 #ci4 ,again1 on festivals curtains are hung up in churches1 for the sake of the ornament they give2 and that by visible1 we may be led to invisible beauty4 ,these curtains are sometimes tinctured with various hues1 as is said afore3 so that by the diversity of the colours themselves we may be taught that man1 who is the temple of ,god1 should be ordained by the variety and diversity of virtues4 #fe ,a white curtain signifieth pureness of living3 a red1 charity3 a green1 contemplation3 a black1 mortification of the flesh3 a livid-coloured1 tribulation4 ,besides this1 over white curtains are sometimes suspended hangings of various colours3 to signify that our hearts ought to be purged from vices3 and that in them should be the curtains of virtues1 and the hangings of good works4 #dj4 ,moreover1 on the ,feast of the ,nativity of the ,lord some churches exhibit no hangings3 some poor1 and some good4 ,those which have none1 signify our shame2 for even if we are filled with the greatest joy at the birth of a ,saviour1 ,footnote #cbc we ought not1 however1 to be without shame that such was our sin that the ',son of ,god emptied ,himself on our account1 and took upon ,him the form of a servant4' ,footnote #cbd ,and on that account also we solemnise ,his ,passion not with joy1 but with a severe fast2 whereas when we celebrate the passion of other saints we do it with gladness1 and indulge ourselves somewhat in meat and drink1 as shall be said in the sixth book4 ,but our ,lord's ,passion is a source of shame to us on account of our sins4 ,the saints1 on the other hand1 died not for our sins1 but suffered for ,christ4 ,those churches which on the ,nativity suspend curtains of poor texture thereby typify that ,christ did then 'take upon ,himself the form of a servant1 ,footnote #cbe and was clothed in miserable rags4 ,those which employ richer hangings1 set forth by them the gladness arising from the ,birth of a ,king3 and teach what manner of persons we ought to be in our reception of so great a ,guest4 ,footnote #cbc3 ,in accordance with this feeling1 the first ,psalm at the second vespers of the nativity in the ,benedictine ,breviary is the ,de profundis4 ,footnote #cbd3 ,philip1 ii1 #g4 ,footnote #cbe3 ,philip1 ii1 #g4 #ff #da4 ,in some churches the altar at ,easter-tide is decked with precious hangings1 and veils of three colours are placed over it3 red1 pale1 and black1 which denote three seasons4 ,when the first lesson and its response are finished1 the black veil is removed2 which signifieth the time before the ,law4 ,when the second lesson and its response are finished1 the pale veil is removed3 which signifieth the time of the ,law4 ,the third being finished1 the red is removed1 which setteth forth the time of ,grace3 that is1 that by the ,passion of ,christ an entrance is administered unto us to the ,holy of ,holies and to eternal glory4 ,but concerning the coverings and cloths of the altars we have spoken in our sections on the same4 #db4 ,on high feasts1 the treasures of the church are brought forth on three accounts4 ,firstly1 by way of safeguard3 that it may be made manifest that he who hath them in charge hath been careful in his care of them4 ,secondly1 for the more reverence of the solemnity4 ,thirdly1 for the memory of their oblation2 namely1 for the commemoration of them that bestowed them on the church4 ,but in that the church is gloriously adorned within and not without1 it is thereby signified that 'all its glory is from within4' ,footnote #cbf ,for although its outward appearance be despicable1 the soul which is the seat of ,god is illuminated from within3 according to that saying1 ',i am black but comely4' ,footnote #cbg ,and the ,lord saith to the ,prophet3 ',i have a goodly heritage4' ,footnote #cbh ,which the ,prophet considering in his mind1 saith1 ',lord1 ,i have loved the beauty of ,thine house'3 ,footnote #cbi which is spiritually adorned by ,faith1 ,hope1 and ,charity4 ,sometimes the church1 both material and spiritual1 hath need to be cleansed3 concerning which in the seventh book4 ,footnote #cbf3 ,psalm xlv 7,eructavit71 #f4 ,footnote #cbg3 ,cantic4 i1 #e4 ,footnote #cbh3 ,the bishop probably refers to ,psalm xvi 7,conserva me71 #f4 ,the words in reality spoken by ,david are understood by him as if spoken by the ,almighty4 ,footnote #cbi3 ,psalm xxvi 7,judica me71 #h4 #fg ,in some churches two eggs of ostriches and other things which cause admiration1 and which are rarely seen1 are accustomed to be suspended3 that by their means the people may be drawn to church1 and have their minds the more affected4 #dc4 ,again1 some say that the ostrich1 as being a forgetful bird1 'leaveth her eggs in the dust'3 ,footnote #ccj and at length1 when she beholdeth a certain star1 returneth unto them1 and cheereth them by her presence4 ,therefore the eggs ,footnote #cca of ostriches are hung in churches to signify that man1 being left of ,god on account of his sins1 if at length he be illuminated by the ,divine ,light1 remembereth his faults and returneth to ,him1 ,who by looking on him with ,his ,mercy cherisheth him4 ,as it is written in ,luke that after ,peter had denied ,christ1 the ',lord turned and looked upon ,peter4' ,footnote #ccb ,therefore be the aforesaid eggs suspended in churches1 this signifying1 that man easily forgetteth ,god1 unless being illuminated by a star1 that is1 by the ,influence of the ,holy ,spirit1 he is reminded to return to ,him by good works4 ,footnote #ccj3 ,job xxxix1 #ad4 ,footnote #cca3 ,perhaps this custom was introduced by the ,crusaders4 ',as the ostrich is good for food1 so1 it seems1 are its eggs3 to say nothing of their being objects of attention1 as being used much in the ,east by way of ornament2 for they are hung up in their places of public worship1 along with many lamps4' ,harmer's ',observations1' vol4 iv1 p4 #ccf1 who refers to ,pococke's ',travels1' vol4 i1 p4 #ca1 and imagines that ,dr4 ,chandler1 in his travels in ,asia ,minor1 was mistaken when he supposed that the ,turkish ,mosque of ,magnesia was ornamented with lamps pendent from the ceiling intermixed with balls of polished ivory1 p4 #bfg4 ,ostrich eggs might easily be mistaken for ivory balls4 ,the following passage from ,de ,moleon is curious3 ',at the conclusion of matins1' he says1 speaking of the rites of ,s4 ,maurice at ,angers on ,easter ,day1 'two chaplains take their place behind the altar curtains4 ,two corbeliers 7,cubiculares7 in dalmatics1 amices1 and mitellae1 with gloves on their hands1 present themselves before the altar4 ,the chaplains chant4 ,quem quaeritis8 ,the corbeliers representing the ,maries1 reply1 ,jesum ,nazarenum ,crucifixum4 ,the others answer1 ,resurrexit1 non est hic4 ,the corbeliers take from the altar two ostrich eggs wrapped in silk1 and go forth1 chanting1 ,alleluia resurrexit ,dominus1 resurrexit ,leo ,fortis1 ,christus1 ,filius ,dei4'--,voyag4 ,lit4 p4 #ih4 ,footnote #ccb3 ,s4 ,luke xxii1 #fa4 #fh #dd4 ,now in the ,primitive ,church1 the sacrifice was offered in vessels of wood1 and common vests3 for then were 'chalices of wood1 and priests of gold'3 whereof the contrary is now4 ,but ,severinus1 ,pope1 decreed that it should be offered in glass3 ,footnote #ccc but because such vessels were easily broken1 therefore1 ,urban1 ,pope1 and the ,council ,footnote #ccd of ,rheims decreed that gold or silver vessels should be used3 or on account of poverty1 tin1 which rusteth not3 but not in wood nor in brass4 ,therefore it might not be in glass on account of the danger of effusion3 nor of wood since being porous and spongy1 it absorbeth the blood3 nor of brass nor of bronze1 the rust of which is unseemly4 ,footnote #ccc3 ,see ,martene1 ,tom4 ,,iv1 ii1 #i2 the ,ducretum1 fol4 #cie4 ,footnote #ccd3 ',a4,d4 #hgd1 ,vid4 ,concil4 ,coll4 ,reg4 ,tom4 ,i4 p4 #bhh4' ,see also ,p4 ,tunoc4 iv1 ,ep4 ad ,otton4 ,carel4 xiii ,hardouin vii1 #cfe4 #de4 ,and note that the name of chalice is derived from the ,old ,testament3 whence ,jeremiah1 ',babylon is a golden chalice that maketh drunk the nations4' ,footnote #cce ,and ,david3 ',in the hand of the ,lord is a chalice1 and the wine thereof is red'3 ,footnote #ccf and in another place1 ',i will receive the chalice of salvation1 and will call on the name of the ,lord4' ,footnote #ccg ,again1 in the ,gospel3 ',are ye able to drink the chalice that ,i shall drink8' ,footnote #cch ,and again1 ',when ,he had taken the chalice ,he gave thanks4' ,footnote #cci ,a golden chalice signifieth the 'treasures of wisdom that be hid in ,christ4' ,footnote #cdj ,a silver chalice denoteth purity from sin4 ,a chalice of tin denoteth the similitude of sin and punishment4 ,for tin is as it were halfway between silver and lead3 and the ,humanity of ,christ1 albeit it were not lead1 that is1 sinful1 yet was it like to sinful flesh4 ,and therefore not silver3 and although impassible for ,his own sin1 passible ,he was for ours3 since ',he thus took our infirmities1 and bare our sicknesses4' ,footnote #cda ,concerning the ,chalice and the ,paten we shall speak hereafter4 ,footnote #cce3 ,jeremiah li1 #g4 ,footnote #ccf3 ,psalm lxxv 7,confitebimur71 #h4 ,footnote #ccg3 ,psalm cxvi 7,dilexi71 #ac4 ,footnote #cch3 ,s4 ,matthew x1 #bb4 ,footnote #cci3 ,s4 ,matthew xxvi1 #bg4 ,footnote #cdj3 ,coloss4 ii1 #c4 ,footnote #cda3 ,s4 ,matthew viii1 #ag4 #fi #df4 ,but if anyone1 through cause of his little religion1 should say that the ,lord commanded ,moses to make all the vessels of the ,tabernacle for every use and ceremony whatever1 of brass1 as it is written in the eight and twentieth chapter of ,exodus1 and that precious vessels of this sort1 'could be sold for much1 and given to the poor1' ,footnote #cdb he is like ,judas1 and acteth contrarywise to the woman which brought the alabaster box of ointment4 ,this we reply to him3 not that ,god is better pleased with gold than brazen ornaments3 but that when men offer to ,god that which they value1 by the worship of the ,almighty they vanquish their own avarice4 ,moreover1 these offices of divine piety be moral1 and significative of future glory4 ,whence also under the old law the priest's garments were to be made of gold1 and jacinth1 and purple1 and scarlet twice dyed1 and woven linen1 and other precious things3 that thereby might be made manifest with how great diversity of virtues the priest ought to shine3 and it was also commanded that the altar1 and the mercy-seat1 and the candlestick1 and the other vessels and ornaments of the altar should be made of gold and silver4 ,the ,tabernacle also was to be made of divers precious materials1 as is said in our section concerning the ,church4 ,also the high priest under the ,law used divers precious ornaments1 as we have both noted1 and shall hereafter note4 ,footnote #cdb3 ,s4 ,matthew xxvi1 #i4 #dg4 ,moreover1 it was forbidden in the ,council of ,orleans1 ,footnote #cdc that the divine ornaments should be used for the adorning of nuptials1 lest they should be polluted by the touch of the wicked1 or by the pomp of secular luxury4 ,by this doubtless it is shown that a chasuble1 or any other ornament intended for the divine mysteries1 must not be made out of a common person's vest4 ,footnote #cdc3 ,a4,d4 #ece4 ,decret4 viii4 ,see also the ,council of ,tribur4 ,a4 ,d4 #ajcf4 #gj #dh4 ,stephen1 ,pope1 moreover1 forbade that anyone should have the use of the vests of a church1 or of those things which be touched by religious men alone1 for other purposes3 lest that vengeance come upon these transgressors which befel ,belshazzar the ,king4 ,footnote #cdd ,footnote #cdd3 ,daniel v1 i4 #di4 ,also ,clement1 ,pope1 forbade that the dead should be buried or wrapped or covered1 they or their bones1 with the altar cloth1 or covering for the chalice1 or napkin wherewith the priest washeth his hands before consecrating4 #ej4 ,but when the palls1 that is the corporals1 and the veils1 that is the ornaments of the altar1 or the curtains hanging over it shall have become unclean1 the deacons with their ministers shall wash them within the sanctuary1 and not without4 ,but when the veils1 used in the service of the altar1 be washed1 let there be a new basin4 ,and let the palls1 that is the corporals1 be washed in another basin4 ,and let the veils for doors1 that is1 the curtains which are hung up in churches at high feasts1 and in ,lent1 be washed in another4 ,this is it that was decreed of the ,council of ,lerida3 ,footnote #cde that for washing the corporal1 and the altar palls certain vessels be appropriated and kept within the church3 in which nothing else ought to be washed4 ,but according to the afore-mentioned ,clement1 if the altar pall or covering1 or the covering of the seat where the priest sitteth1 in his holy vests1 or of the candlestick1 or the veil1 that is the cloth or curtains hanging over the altar be consumed by old age1 let them be burnt2 and their ashes cast in the baptistery1 or on the wall1 or in the drains1 where there is no treading of passers by4 ,and note that ecclesiastical ornaments be consecrated3 as shall be said under the section of ,consecrations and ,unctions4 ,footnote #cde3 ',a4,d4 #ebd1 ,concil4 ,coll4 ,reg4 ,tom ,,xi1 p4 #bd4' #ga ,,chapter ,,iv ,,of ,,bells ,bells1 what and where first used--,why ,blessed--,analogy between ,bells and ,trumpets--,mystical ,signification--,of the ,bell-,frame--,of the ,bell-,ropes--,use of ,bells at the ,canonical ,hours--,six kinds of ,bells--,bells when ,silent--,of the ,passing ,bell--,of the ,prayer ,bell--,of the ,storm ,bell4 #a4 ,bells are brazen vessels1 and were first invented in ,nola1 a city of ,campania3 wherefore the larger bells are called ,campanae1 from ,campania the district1 and the smaller ,nolae1 from ,nola the town4 #b4 ,the reason for consecrating and ringing bells is this3 that by their sound the faithful may be mutually cheered on towards their reward2 that the devotion of faith may be increased in them2 that their fruits of the field1 their minds and their bodies may be defended2 that the hostile legions and all the snares of the ,enemy may be repulsed2 that the rattling hail1 the whirlwinds1 and the violence of tempests and lightning may be restrained2 the deadly thunder and blasts of wind held off2 the spirits of the storm and the powers of the air overthrown2 and that such as hear them may flee for refuge to the bosom of our holy ,mother the ,church1 bending every knee before the standard of the sacred rood4 ,these several reasons are given in the office for the blessing of bells4 ,footnote #cdf ,footnote #cdf3 ,see the account of the consecration of several churches in the island of ,guernsey1 taken from the ,black ,book of the ,diocese of ,contances1 in a paper by the ,rev4 ,w4 ,c4 ,lukis1 ,b4,a41 ,trinity ,college1 published in the ,first ,part of the ,transactions of the ,cambridge ,camden ,society4 #gb #c4 ,you must know that bells1 by the sound of which the people assembleth together to the church to hear1 and the clergy to preach1 'in the morning the mercy of ,god and ,his power by night1 ,footnote #cdg do signify the silver trumpets1 by which under the ,old ,law the people were called together unto sacrifice4 7,of these trumpets we shall speak in our sixth book47 ,for just as the watchmen in a camp rouse one another by trumpets1 so do the ministers of the ,church excite each other by the sound of bells to watch the livelong night against the plots of the devil4 ,wherefore our brazen bells are more sonorous than the trumpets of the ,old ,law1 because then ,god was known in ,judea only1 but now in the whole earth4 ,they be also more durable3 for they signify that the preaching of the ,new ,testament will be more lasting than the trumpets and sacrifices of the ,old ,law1 namely1 even unto the end of the world4 ,footnote #cdg3 ,psalm xcii 7,bonum est confiteri71 #b #d4 ,again bells do signify preachers1 who ought after the likeness of a bell to exhort the faithful unto faith3 the which was typified in that the ,lord commanded ,moses to make a vestment for the high priest1 having seventy-two bells to sound when the high priest entered into the ,holy of ,holies4 ,footnote #cdh ,also the cavity of the bell denoteth the mouth of the preacher1 according to the saying of the ,apostle1 ',i am become as sounding brass or a tinkling cymbal4' ,footnote #cdi ,footnote #cdh3 ,exodus xxviii1 #ce4 ,footnote #cdi3 ,i ,cor4 xiii1 #a4 #e4 ,the hardness of the metal signifieth fortitude in the mind of the preacher3 whence saith the ,lord1 ',behold ,i have made thy face strong against their faces4' ,footnote #cej ,the clapper or iron1 which by striking on either side maketh the sound1 doth denote the tongue of the teacher1 the which with the adornment of learning doth cause both ,testaments to resound4 ,footnote #cej3 ,ezekiel iii1 #h4 #gc #f4 ,wherefore a prelate which hath not the skill of preaching will be like unto a bell without a clapper3 according to that saying of ,gregory1 ',a priest1 if he knoweth not how to preach nor what voice of exhortation he can deliver1 is a dumb preacher1 and also as a dumb dog which cannot bark4' ,the striking the bell denoteth that a preacher ought first of all to strike at the vices in himself for correction1 and then advance to blame those of others3 lest indeed1 contrary to the teaching of the ,apostle1 'when he hath preached to others1 he himself should be a castaway4' ,footnote #cea ,which also the ,psalm doth testify1 ',but unto the ungodly1 saith ,god3 why dost thou preach my laws1 and takest my covenant in thy mouth8' ,footnote #ceb ,because truly by the example of his own suffering he often gaineth access to those whom by the learning of his discourse he cannot move4 ,the link by which the clapper is joined or bound unto the bell is moderation3 by which1 namely1 by the authority of ,scripture1 the tongue of the preacher who wisheth to draw men's hearts is ruled4 ,footnote #cec ,footnote #cea3 ,i ,corinthians ix1 #bg4 ,footnote #ceb3 ,psalm ,i 7,deus deorum71 #af4 ,footnote #cec3 ,the passage is very unintelligible in the original1 and is probably corrupted or transposed4 #g4 ,the wood of the frame upon which the bell hangeth1 doth signify the wood of our ,lord's ,cross3 which is on this account suspended on high1 because the ,cross is preached by the ancient ,fathers4 ,the pegs by which the wooden frame is joined together or fastened1 are the ,oracles of the ,prophets4 ,the iron cramps by which the bell is joined with the frame1 denote charity1 by which the preacher being joined indissolubly unto the ,cross1 doth boast and say1 ',god forbid that ,i should glory save in the ,cross of our ,lord ,jesus ,christ4' ,footnote #ced ,the hammer affixed to the frame by which the bell is struck1 signifieth the right mind of the preacher1 by which he himself1 holding fast to the ,divine commands1 doth by frequent striking inculcate the same on the ears of the faithful4 ,footnote #ced3 ,gal4 vi1 #ad4 ,cavilla is thus explained by ,belethus4 ,expl4 ,divin4 ,off4 xxiv4 ,cavilla1 sic enim ferrum illud pensile vocat1 quod ,graeci rectius ,greek text nominant1 cujus pulsu campana sonum reddit4 #gd #h4 ,the rope hanging from this1 by which the bell is struck1 is humility1 or the life of the preacher3 the same rope also showeth the measure of our own life4 ,besides these1 since the rope hath its beginning from the wood upon which the bell hangeth1 by which is understood our ,lord's ,cross1 it doth thus rightly typify ,holy ,scripture which doth flow down from the wood of the ,holy ,cross4 ,as also the rope is composed of three strands1 so doth the ,scripture consist of a ,trinity3 namely1 of history1 allegory1 and morality4 ,whence1 the rope coming down from the wooden frame into the hand of the priest is ,scripture descending from the mystery of the ,cross into the mouth of the preacher4 ,again1 the rope reacheth unto the hands by which it is grasped1 because ,scripture ought to proceed unto good works4 ,also the raising and the lowering of the rope in ringing doth denote that ,holy ,scripture speaketh sometimes of high matters1 sometimes of low3 or that the preacher speaketh sometimes lofty things for the sake of some1 and sometimes condescendeth for the sake of others3 according to that saying of the ,apostle3 ',whether we exalt ourselves it is for ,god1 or whether we humble ourselves it is for you4' ,footnote #cee ,again1 the priest draweth the rope downwards1 when he descendeth from contemplation unto active life3 but is himself drawn upward when under the teaching of ,scripture he is raised in contemplation4 ,also he draweth it downwards when he understandeth the ,scripture according to the 'letter which killeth'2 he is drawn upwards #ge when he expoundeth the same according to the ,spirit4 ,again1 according to ,gregory1 he is drawn downwards and upwards when he measureth himself in ,scripture1 namely1 how much he still lieth in the depths and how much he advanceth in doing good4 ,footnote #cee3 ,this appeals to be a reference to #b ,cor4 v1 #ac4 ,furthermore1 when the bell doth sound from the pulling of its rope1 the people are gathered in one for the exposition of ,holy ,scripture1 the preacher is heard1 and the people are united in the bond of faith and charity4 ,therefore when a priest acknowledgeth unto himself that he is a debtor unto preaching1 he must not withdraw himself from calling men together by his bells1 just as also the sons of ,aaron did sound their silver trumpets4 ,he therefore moveth the ropes who doth of his office call his brethren or the people together4 ,the ring 7or pully7 in the length of the rope1 through which in many places the rope is drawn1 is the crown of reward1 or perseverance unto the end1 or else is ,holy ,scripture itself4 ,moreover1 ,savinianus1 ,pope1 hath commanded that the hours of the day should be struck in churches4 #gf #i4 ,and note that bells are commonly rung for the ,divine ,offices ,footnote #cef twelve times during the twelve hours of the day3 namely1 once at prime1 and in like manner once at the last hour1 because all things come from one ,god1 and ,god is ,one1 ,all in ,all4 ,at tierce they are rung three times1 for the second1 third1 and fourth hours which are then chanted4 ,in like manner three times at sexts1 for the fifth1 sixth1 and seventh hours4 ,also three times at nones for the three hours4 ,but at vespers1 which is the twelfth hour1 not one only but many times are they rung1 because in the time of grace the preaching of the ,apostles was multiplied4 ,also in the night for matins they are rung often1 because we ought often to call out1 ',wake1 thou that sleepest1 and arise from the dead4' ,footnote #ceg ,footnote #cef3 ,the reader will scarcely need reminding that the day is canonically divided into two parts of twelve hours each1 beginning' at six o'clock respectively4 ,prime therefore is at our six a4m41 tierce at nine1 sexts at twelve1 nones at three p4m41 vespers at six p4m41 and compline at bedtime4 ,haec sunt septenis propter quae psallimus horis4 ,matutina ligat ,christum1 qui crimina purgat3 ,prima replet sputis2 causam dat ,tertia ,mortis3 ,sexta ,cruci nectit3 latus ,ejus ,nona bipertit3 ,vespera deponit3 tumulo ,completa reponit4 ,which may thus be translated2 ,at matins bound3 at prime revil'd3 condemn'd to death at tierce3 ,nail'd to the cross at sexts3 at nones ,his blessed side they pierce3 ,they take him down at vesper-tide2 in grave at compline lay ,who thenceforth bids ,his ,church to keep her sevenfold hours alway4 ,the twelve hours of the night are divided into three nocturns1 which may be supposed to be said at twelve1 two1 and four1 and are immediately followed by lauds at five4 ,nocturns and lauds 7together called matins71 with the six hours above-mentioned1 make the seven canonical hours4 ,on this subject we can but refer our readers to the extremely beautiful fifth book of ,durandus1 and particularly his first chapter1 in which all the pregnant symbolism of the canonical hours is set forth4 ,hugo de ,sancto ,victore has briefly touched upon the same in the third chapter of the ,in ,speculum ,ecclesiae1 but nearly the whole of his account is contained in ,durandus4 ,see also ,s4 ,isidore ',de ,eccles4 ,offic4' lib1 ,i1 cap4 xix--xxiii2 and ,belethus whose account is valuable for its conciseness4 ',explic4 ,divin4 ,offic4' ,caps1 xxi--xxix4 ,the twelve ringings mentioned in the text as being in 'the twelve hours of the day' are thus to be made out4 ,at prime1 one2 at tierce1 three2 at sexts1 three2 at nones1 three2 at vespers1 one 7the ringing 'many times' being only thus accounted72 and at the last hour1 one2 in whole twelve1 ,hugo de ,s4 ,victor has a passage almost identical with this4 ',the bells be also rung twelve times4 ,at prime1 once1 and again at the last hour once2 because all things be from ,one ,god1 and the ,same will be ,all in ,all4 ,but at tierce1 three times for the second1 third1 and fourth hours2 and so at sexts1 for three hours1 namely1 the seventh1 eighth1 and ninth2 but at vespers many times1 because in the time of grace the preaching of the ,apostles was multiplied4 ,also at matins oftentimes1 because we should often exclaim1 ',arise1 thou that sleepest4' ,it will be observed that this passage is corrupt1 nones being omitted1 and its three hours given to sexts4 ,matins also1 as in the text1 are belonging to the twelve hours of the night4 ,end ,footnote ,footnote #ceg3 ,eph1 v1 #ad4 #gg #aj4 ,commonly also they be rung three times at nocturns4 ,first with a squilla ,footnote #ceh or hand-bell1 which by its sharp sound signifieth ,paul preaching acutely4 ,the second ringing signifieth ,barnabus joined to his company4 ,the third intimateth that1 when the ',jews put from them the word of ,god1 the ,apostles turned themselves to the ,gentiles1' whom also they instructed in the faith of the ,trinity by the doctrine of the four ,evangelists4 ,whence also some do use1 four peals4 ,footnote #ceh3 ,squilla is properly a sea onion4 ,we conceive that the sort of a bell here meant is a kind of hand-bell1 formed out of a hollow ball of metal1 furnished with a slit for the sound1 and with a loose pellet inside4 ,this answers to the squilla in shape and utters a very shrill sound4 ,we find below that it was used chiefly in the refectory4 ,so in a note to ,martener vol iv1 p4 #cb1 we read 'ad gratiarum actionem ,sacrista sciliam 7the other form of squillam7 pulsabat4 ,cons4 ,s4 ,benigni1 cap4 #i4 ,fratribus exeuntibus de prandio sive de coena sciliam pulsare non negligat ,hebdomadarius ,sacrista4' #aa4 ,and note that there be six kinds of bells which be used in the church2 namely1 the squilla1 the cymbalum1 the nola1 the nolula 7or double campana71 the signum and the campana4 ,the squilla is rung in the triclinium1 that is1 in the refectory2 the cymbalum in the cloister2 the nola in the choir2 the nolula or double campana in the clock1 the campana in the campanile1 the signum in the tower4 ,either of these1 however1 may be called generally a bell4 ,and these be known by diverse names1 because the preachers signified thereby be necessary for diverse ends4 #ab4 ,during the whole ,septuagesima1 in the which ,quadragesima or ,lent is contained1 on common days the bells be not chanted1 nor chimed1 but tolled1 that is rung singly1 at the hours of the day1 or at matins4 ,footnote #cei ,in well-ordered churches1 they be struck twice at prime2 first to call unto prayer1 secondly to begin3 three times at tierce1 according to the number of hours then struck1 #gh as was said above2 once to call to prayer1 twice to assemble them together1 thrice to begin4 ,in like manner it is done at sexts and nones4 ,but for matins the same bells are rung and in the same order4 ,for a mass or for vespers only two bells be rung4 ,but in smaller churches they simply ring the bells as aforesaid1 and this on the common days4 ,but on ,sundays and holy days1 they chime them1 as at other times4 ,for because preachers who be figured by bells1 do the more abound in a season of grace1 and 'are instant in season1' therefore on festivals which pertain to grace1 the bells do sound more pressingly and are rung for a longer time1 to arouse those 'that sleep and be drunken1' lest they sleep beyond measure4 ,but what is signified by the ringing of bells when the ,te ,deum is chanted we shall speak hereafter4 ,footnote #cfj ,footnote #cei3 ,it is to be remarked that throughout this chapter there is no allusion to ringing the bells by raising them and causing them to revolve on axes as practised in ,england4 ,this and the beautiful science of bell-ringing consequent on it are peculiar to ourselves4 ,the method of sounding the bells here understood is by a hammer acting on the rim1 or by pulling the clapper1 as is used with us for chimes1 and where the bell frame is weak4 ,this accounts for the much larger bells which are found abroad1 and which were never meant to be poised and swung4 ,owing to the above difference between the ,continental and ,english methods of bell-ringing1 it is not easy to express the difference between simpulsare1 compulsare1 and depulsare4 ,depulsare is to ring by tying a rope to the clapper of a bell1 and pulling the rope to and fro3 we have accordingly translated it1 to chant a bell4 ,simpulsare is to ring by tying a rope to the hammer1 and pulling it back2 this we have translated to toll4 ,tolling is of course performed by swinging the bell round3 but as there is no ,english word which expresses simpulsare1 we thought it better to use an old term in a new sense1 than to coin a new one4 ,compulsare is to do to several bells what depulsare is to do to one3 and we have translated it to chime4 ,pulsare we have translated to ring4 ,it may be worthy of remark1 how completely the ringing of the bells is here considered a part of the priest's office4 ,end footnote ,footnote #cfj3 ,in ,book ,v1 chapter iii1 'of ,nocturns1' ,durandus says1 ',when the nocturns be finished1 the bells be rung and the ,te ,deum laudamus is chanted with uplift voice1 to denote that the ,church doth openly and wonderfully laud ,god in the time of grace1 and to show that if by good works we answer rightly to holy doctrine1 we shall attain to singing heavenly praises in concert with the angels4 ,the chant also is then made with a loud voice1 to signify the joy of the woman at finding the lost 'piece of silver4' ,and the versicle ,day by day we magnify ,thee1 and the following1 be chanted still more loudly to set forth the gratulations of the neighbours over the finding of the piece of silver3 and the ringing of the bells representeth the calling together of the neighbours4 ,in some churches also the candles be lighted1 because the woman also 'lighted a candle and sought diligently till she found it4' ,this also signifieth that the ,church ,catholic is drawn by ,christ out of hell4 ,and the hymn itself representeth the future joy and gladness1 which the ,church resting from her labours shall attain in the day of judgment4' ,hugo de ,s4 ,victore1 and ,belethus agree as to this ringing of the bells at matins3 a practice of which perhaps we may find the shadow in our own use in many places of ringing the bells at eight o'clock on ,sunday mornings1 to which day our services are now chiefly confined4 #gi #ac4 ,moreover1 the bells ought to be rung when anyone is dying1 that the people hearing this may pray for him4 ,footnote #cfa ,for a woman indeed they ring twice1 because she first caused the bitterness of death3 for she first alienated mankind from ,god2 wherefore the second day had no benediction4 ,footnote #cfb ,but for a man they ring three times1 because the ,trinity was first shown in man4 ,for ,adam was first formed from the earth1 then the woman from ,adam1 afterwards was man created from both1 and so there is therein a trinity4 ,but if the dying man be an ecclesiastic1 they toll so many times as he hath received orders4 ,and at the last time they ought to chime1 that so the #hj people may know for whom they have to pray4 ,the bells ought also to be chimed when the corpse is brought to the church1 and when carried out from the church to the grave4 ,footnote #cfa3 ,for an account of the 'passing-bell1' and the authority for its right use among ourselves1 the reader is referred to ,bp4 ,montague's ',articles of ,inquiry4' ,camb4 #ahda1 pp4 #gf1 #aaf4 ,it is to be observed that the bells are here said to be rung1 not tolled1 as is generally the case now4 ,many will remember a beautiful passage upon this custom in one of the ,rev4 ,f4 ,e4 ,paget's ',tales of the ,village4' ,the practice of their distinguishing the sex of the dying person is still in most places retained4 ,footnote #cfb3 ',wherefore the second day had no benediction4' ,it will be observed that of this day only it is not said expressly that ',god saw that it was good4' ,we give a chapter of ,hugo ,s4 ,victore upon this question4 ',but it is admirable wherefore ,god did not see the works of the second day that they were good3 since in each other day ,he is said to have seen them1 and that they were good4 ,for either it was not ,his work1 and so not good2 or if it were ,his work1 it was good4 ,but if it was good1 it was also ,his work3 and then ,he saw it was good1 ,who could not be ignorant what it was1 whether good or bad4 ,wherefore then is it not said here as elsewhere ,god saw that it was good8 ,for if this be said elsewhere only because the work was made1 why ought it not also to be said here since it was made8 ,perhaps because dual is the sign of division2 since it first recedeth from unity3 and so here we perceive some sacrament4 ,thus the works of the second day be not praised1 not because they were not good1 but because they were signs of evil4 ,for ,god made ,his first works and behold they were all very good3 in the which neither was corruption present1 nor perfection absent4 ,but afterwards cometh the devil and man1 and they also made their works3 and these second works came after the first2 the evil after the good3 and ,god was unwilling to behold these works because they were evil2 but beholding them by ,his wisdom1 ,he disapproved them by his judgment4' ',de ,sacramentis1' ,lib4 i1 ,pars ,i1 cap4 xx4 ,s4 ,isodore 7,sentent4 ,i1 xx de ,mundo7 does not allude to this1 nor ,s4 ,augustin upon ,genesis4 #ad4 ,also bells be rung at processions1 that the evil spirits may hear them and flee1 as shall be said hereafter4 ,footnote #cfc ,for they do fear when the trumpets of the ,church ,militant1 that is the bells1 be heard1 like as a tyrant doth fear when he heareth on his own land the trumpets of any potent king his foe4 ,footnote #cfc3 ',the bells be rung in processions4 ,for as an earthly monarch hath in his army royal insignia1 namely trumpets and banners2 so ,christ the ,eternal ,king hath in ,his ,church ,militant bells for trumpets1 and crosses for banners4 ,thus the ringing of the bells doth signify the prophets1 who foretold the advent of ,christ4' ,durandus1 book iv1 chapter #f1 ',of the priest's approach to the altars1' sec4 #ai4 ,the same idea is applied by ,belethus to the matin bells in his #bdth chapter4 #ae4 ,and this is the reason also why the ,church1 when she seeth a tempest to arise1 doth ring the bells2 namely1 that the devils hearing the trumpets of the ,eternal ,king1 which be the bells1 may flee away through fear and cease from raising the storm2 and that the faithful also may be admonished at the ringing of the bells and be provoked to be urgent in prayer for the instant danger4 ,footnote #cfd ,footnote #cfd3 ,see note ,i to this chapter4 ,but for three days before ,easter the bells be silent1 as shall be said hereafter4 ,footnote #cfe ,also the bells be silent in time of an interdict1 because often for the fault of those put under them the tongue of the preachers is hindered2 according to that of the ,prophet1 ',i will make thy tongue cleave to the roof of thy mouth1 for they are a rebellious house'2 ,footnote #cff that is1 for the people are disobedient4 ,footnote #cfe3 ,see ,appendix4 ,footnote #cff3 ,ezekiel iii1 #bf4 ,the ,church also hath organs1 of which we shall speak hereafter4 ,footnote #cfg ,footnote #cfg3 ,durandus1 in his fourth book1 chapter xxxiv1 ',of the ,sanctus1' says1 ',moreover in this conceit of angels and men1 the organs do from time to time add their harmony3 the which was introduced by ,david and ,solomon1 who did cause hymns to be sung at the sacrifice of the ,lord1 with the concert of organs and other instruments of music1 and the people also to join in chorus4' #ha ,,chapter ,v ,,of ,,cemeteries ,,and ,,other ,,places1 ,,sacred ,,and ,,religious ,holiness of ,places2 its ,origin--,difference between ,sacred1 ,holy1 and ,religious--,different ,names for ,cemetery--,first use of ,cemeteries--,who are not to be ,buried in the ,church--,ancient ,method of ,burial--,who are to be ,buried in a ,cemetery4 #a4 ,now we will ,speak of cemeteries and other sacred and religious places4 ,of consecrated places1 some be appropriated to human necessity1 others to prayers4 ,those of the first sort be a xenodochium or xenostorium1 which is the same3 a vasochonium1 a gerontocomium1 an orphanotrophium1 a brephotrophiuin4 ,for holy fathers and religious princes have founded places of this kind1 where the poor1 the pilgrims1 old men1 orphans1 infants1 men past work1 the halt1 the weak1 and the wounded should be received and attended4 ,and note that geronta in ,greek is the same as senex in ,latin4 ,but of places appropriated to prayer1 there be that are sacred1 there be that are holy1 and there be that are religious4 #hb #b4 ,sacred be they which by the hands of the bishop have duly been sanctified and set apart to the ,lord1 and which be called by various names1 as hath been said in the section on ,churches4 ,holy be they which have immunity or privilege3 and be set apart for the servitors or ministers of the ,church1 concerning which1 under threat of condign punishment1 either by the canon law or by special privilege1 it is ordained that no man shall presume to violate them4 ,such be the courts of churches1 and in some places the cloisters1 within which be the houses of the canons4 ,to which when criminals of whatever kind betake themselves they have safety4 ,and so according to the statutes of the civil law be the gates and theatres of cities4 #c4 ,religious places be they where the entire body of a man1 or at least the head is buried3 because no man can have two sepulchres4 ,but the body or any member without the head doth not make the place wherein it is buried religious4 ,but according to the civil law the corpse of a ,jew1 or paynim1 or unbaptised infant maketh the place of its sepulchre religious3 yet by the ,christian religion and the canonical doctrine the body of a ,christian alone maketh it so4 ,and note that whatever is sacred is religious2 but the contrary holdeth not4 ,but the afore-named religious place hath divers appellations3 such be cemetery1 polyandrum1 or andropolis 7which is the same thing71 sepulchrum1 mausoleum 7which is also the same71 dormitorium1 tumulus1 monumentum1 ergastulum1 pyramid1 sarcophagus1 bustum1 urna1 spelunca4 #d4 ,cemetery hath its name from cimen which is sweet1 and sterion1 which is a station3 for there the bones of the departed rest sweetly1 and expect the advent of their ,saviour4 ,or because there be therein cimices1 that is reptiles of intolerable odour4 #e4 ,poliantrum1 from pollutum antrum1 on account of the carcases of men therein buried4 ,or poliantrum signifieth a multitude of men1 from polus1 which is a plurality1 and andros1 which is a man2 and therefore a cemetery is so called on account of the number of men therein buried4' ,footnote #cfh ,footnote #cfh3 ,it has been thought right to give a few of the bishop's derivations1 lest his translators should be accused of concealing a circumstance which may weaken1 with some1 his testimony on other points 7though1 as we have before shown1 most unjustly73 it has not1 however1 been thought necessary to follow him through all his names of a cemetery3 since to do so would be a mere waste of the reader's time4 #hc ,sections #f to #aj elided4 #aa4 ,cemeteries are said to have their beginning from ,abraham1 who bought a field from ,hebron3 in which was a double cave1 ,footnote #cfi where he and ,sarah were buried3 there also ,isaac and ,jacob were buried3 there also ,adam and ,eve4 ,footnote #cgj ,therefore there was a double cave there3 since they who buried therein were placed side by side1 every man and his wife2 or the men in the one1 and their wives in the other3 or because everyone there interred had a double cave1 after the fashion of a chair4 ,whence saith ,hierome1 ,three patriarchs are buried in the city ,hebron1 with their three wives4 ,but they were buried as it were in a sitting posture3 the upper part of the cave held the trunk from the loins3 the lower the thighs and legs4 ,footnote #cfi3 ,genesis xxiii1 #i3 ',we take this word ,machpelah for a proper name1 as many others do3 but the ,talmudists generally think it to have been a double cave1 as the lxx also1 with the vulgar ,latin1 understand it4 ,yet they cannot agree in what sense it was so3 whether they went through one cave into another1 or there was one above the other4'--,bishop ,patrick1 s4l4 ,footnote #cgj3 ,one might almost have thought that this is a false reading for ,leah and ,rebecca4 ,for the common tradition was that ,adam and ,eve were buried in ,mount ,calvary3 so that where the first ,adam fell before death1 the second ,adam triumphed over death4 ,and the bishop speaks below of three patriarchs1 and their three wives buried in ,machpelah3 which is at variance with the text as it stands3 but would agree with the proposed emendation4 ,yet ,s4 ,isidore says1 ',de morte ,abrahae1' fol4 #bie3 ',sepultusque est in spelunca duplici2 in cujus interiore parte ,adam esse positum traditio ,hebraeorum testatur4' ,s4 ,victor upon ,spelunca duplex3 ',domus quaedam fuit subterranea1 in qua erat solarium1 et multi fuerant sepulti1 in ea et diversis foveis et subter et supra2' and in another place1 ',spelunca in qua est sepulta spiritualem designat vitam1 quae est occulta3 quae recte duplex vocatur2 propter bonam actionem et contemplationem4' #hd #ab4 ,but all men ought not to be buried promiscuously in the church3 for it seemeth that that place of sepulchre profiteth not4 ,lucifer was thrown down from ,heaven1 and ,adam cast out of ,paradise2 and what places be better than these8 ,also ,joab was slain in the ,tabernacle1 and ,job triumphed in the dunghill4 ,nay rather1 it is to his hurt if a man unworthy or a sinner be buried in a church4 ,we read in the ',dialogues' of ,blessed ,gregory1 book the fourth1 chapter the fifty-sixth1 that when a certain man of notorious wickedness ,footnote #cga had been buried in the church of ,s4 ,faustinus at ,brescia1 in the same night ,blessed ,faustinus appeared to the warden of the church1 saying1 ,speak unto the bishop that he cast out the body2 otherwise he shall die in thirty days4 ,now the warden feared to tell the thing to the bishop3 and the bishop on the thirtieth day suddenly departed out of this life4 ,it is also written in the same book1 chapter the fifty-seventh1 that another wicked man was buried in a church1 and that afterwards his body was found outside the church1 the cerecloths remaining in their own place4 ,and ,austin says1 they who are guilty of notorious sins1 if they be buried in the church by their own desire1 shall be judged for their presumption2 for the sacredness of the place doth not free those whom the accusation of temerity condemns4 ,footnote #cga3 ,a similar story has been parodied in the ',ingoldsby ,legends'3 a work which for irreverence and profanity has hardly an equal4 ,disgraceful as it would be to any author1 it is trebly so1 if 7as it is said7 that author is a clergyman4 ,no body1 therefore1 ought to be buried in a church1 or near an altar1 where the ,body and ,blood of our ,lord are made1 except the bodies of holy fathers1 who be called patrons1 that is defenders1 who defend the whole country with their merits1 and bishops1 and abbots1 and worthy presbyters1 and laymen of eminent sanctity4 ,but all ought to be buried about the church1 or in the court of the cloisters1 or in the porch3 or in the exedroe and apses which are joined to the church1 or in the cemetery4 #he ,some also say that a space of thirty feet round the church ought to be set apart for that purpose4 ,but others say that the space enclosed by the circuit which the bishop makes around the church must suffice for this4 ,s4 ,augustine saith in his book ',on the ,care of the ,dead1' towards the end1 that to be buried near the tombs of martyrs advantageth the dead in this1 that by commending him to the guardianship of the martyrs1 the earnestness of our supplication for him may be increased4 #ac4 ,of old time men were buried in their own houses3 but on account of the stench thereby engendered1 it was decreed that they should be buried without the city1 and certain places should be set apart by sanctification for that purpose4 ,but noblemen were buried in mountains1 both in the middle of them and at the foot3 and also under mounds raised of their own expense4 ,footnote #cgb ,but if anyone be slain in besieging a town1 where there is no cemetery1 let him be buried where he can4 ,but if a merchantman or pilgrim die by sea1 and any inhabited land be near1 let him be buried in it3 but if no port be near1 let him be buried in some island4 ,if1 however1 land cannot be seen1 let a little house of timbers 7if they can be had7 be made for him1 and let him be cast into the sea4 ,footnote #cgb3 ,sub propriis podiis4 ,for some account of the curious word podium1 whence pew or pue is derived1 see the ,cambridge ,camden ,society's ',history of ,pews' 7or the ',supplement1' pp4 #f1 #g74 #ad4 ,in a ,christian cemetery none may be buried but a baptised ,christian3 nor yet every such an one neither3 one1 namely1 slain in the act of sin1 if it be mortal sin1 as if he were slain in adultery1 or theft1 or some forbidden amusement4 ,and also where a man is found dead1 there let him be buried1 on account of the doubtful cause of his death4 #hf ,but if anyone dieth suddenly in games accustomably used1 as the game of ball1 he may be buried in the cemetery1 because it was not his desire to injure anyone3 but because he was occupied in worldly matters1 some say that he ought to be buried without psalms and the other obsequies of the dead4 ,but if anyone attacking another in a strife or tumult dieth impenitent1 and hath not sought the priest1 he ought not1 as some say1 to be buried in the cemetery3 nor yet he who hath committed suicide4 ,but if anyone dieth1 not from any manifest cause1 but from the visitation of ,god alone1 he can be buried in a cemetery4 ,for the just man1 in what hour soever he dieth1 is saved4 ,the rather if he were following some lawful occupation4 ,to defenders of justice and those who are engaged in a pious fight1 the cemetery and the office of burial are freely conceded3 yet they who come to a violent death are not borne into the church1 lest the pavement be polluted with blood4 ,but if anyone returning from any place of fornication be slain in the way1 or be slain anywhere1 where by unforeseen case1 he hath tarried1 he is not to be buried in the common cemetery2 and this if it can be proved1 by evidence sufficient for a court of law1 that he had not confessed after the act of fornication nor was contrite3 otherwise he ought to be buried4 #ae4 ,again1 a woman who dieth in child-birth ought not to be carried into the church1 as some say1 but her obsequies must be said without the church1 to which ,i agree not3 otherwise it would be as if she died in fault4 ,whence she may allowably be borne into the church4 #af4 ,but stillborn and unbaptised children are to be buried without the cemetery4 ,some say1 however1 that they should be buried with the mother as being a part of her body4 #ag4 ,a man and wife are to be buried in the same sepulchre1 after the example of ,abraham and ,sarah 7unless a wish be specially expressed to the contrary74 #hg ,whence also ,tobias commanded his son1 that when his mother had accomplished her days1 he should bury her in the same grave with himself4 ,footnote #cgc ,also everyone is to be buried in the sepulchre of his fathers1 unless from a principle of devotion he hath chosen another sepulchre4 ,but it was decreed in the ,moguntine ,council1 that they who have paid the extreme penalty for their crimes1 if they have confessed1 or have desired to confess and have communicated1 may be buried in the cemetery1 and the ,mass and oblations may be offered for them4 ,how the human body is to be buried1 shall be said under the section of the ,office for the ,dead4 ,footnote #cgc3 ,tobit xiv1 #aj #hh ,,chapter ,,vi ,,of ,,the ,,dedication ,,of ,a ,,church ,rise of the ,dedication of ,churches--,by whom ,performed--,particulars of ,consecration--,the ,twelve ,crosses--,banners--,dedication--,re-con secration ,considered--,reconciliation--,in what ,cases--,of ,scandals --,reconciliation of ,cemeteries4 #a4 ,twice in the former part of this treatise we have described the material church and the altar2 it followeth that we must add something about their dedication3 stating1 ,i4 ,whence the consecration of churches hath its origin4 ,,ii4 ,at whose hands a church is consecrated4 ,,iii4 ,for what reason4 ,,iv4 ,in what form2 and what is signified1 as well by the dedication itself1 as by each of the ceremonies observed therein4 ,of the offices for the festival of the dedication of a church we shall speak in the seventh book4 ,footnote #cgd ,footnote #cgd3 ,appendix ,h4 #b4 ,we have first to state whence the dedication of churches hath had its rise4 ,upon which1 note that under the teaching of the ,lord1 ,moses made the tabernacle1 and consecrated it together with its table of show-bread1 and altar1 and brazen vessels1 and utensils for performing the divine worship4 #hi ,and these he not only consecrated with prayers to ,god1 but also anointed1 at the command of the ,lord1 with sacred oil4 ,for ,footnote #cge we read that the ,lord taught ,moses to prepare a chrism1 with which to anoint the tabernacle and the ark of the testimony at the time of their dedication4 ,solomon also the son of ,david1 at the command of the ,lord1 completed the temple and its altar1 and consecrated what was still necessary for the performance of the divine worship2 as it is written in the third book of ,kings4 ,footnote #cgf ,nebuchadnezzar the king also summoned all his satraps1 chief men1 and governors to the dedication of the golden image which he had made4 ,footnote #cgg ,the ,jews therefore1 as we read in ,burchardus1 ,footnote #cgh used to have the places in which they sacrificed to the ,lord consecrated by divine petitions1 nor used they to offer gifts to ,god in any places but such as were dedicated unto ,him4 ,if then they who were in bondage to the shadow of the ,law used to do this1 how much the more ought we1 to whom the truth hath been made manifest--'grace and truth came by ,jesus ,christ' ,footnote #cgi--to build temples to the ,lord1 and adorn them as best we may1 and devoutly and solemnly consecrate 7according to the institution of ,pope ,felix ,,iii7 ,footnote #chj by divine prayers and holy unctions both them and their altars and vessels1 and vestments also1 and other utensils for fulfilling the divine service8 ,footnote #cge3 ,exodus xxx1 #bc-cd4 ,footnote #cgf3 ,i ,kings iii1 #f4 ,footnote #cgg3 ,daniel iii1 #b4 ,footnote #cgh3 ,book iii1 ch4 ,i4 ,footnote #cgi3 ,s4 ,john i1 #ag4 ,footnote #chj3 ',the solemnities of the consecration of churches and of priests ought to be celebrated year by year1 after the example of our ,lord ,himself1 ,who at the feast of the ,dedication of the ,temple did set us a pattern of this in that ,he celebrated this festival with the rest of the people2 as it is written in ,s4 ,john1 ,and it was at ,jerusalem the feast of the ,dedication1 and it was winter1 and ,jesus walked in the ,temple in ,solomon's porch4 ,felix ,papa in ',epist4 ad ,episc4 per divers1 provincias1' cap4 i4 #ij ,again1 when once in ,syria1 in the city of ,baruth1 the ,jews had trampled underfoot an image of the ,crucified1 and had pierced its side1 there soon came forth therefrom blood and water4 ,but the ,jews marvelled at this spectacle1 and their sick when anointed with this blood were freed from all their infirmities3 by reason of which all1 having received the faith of ,christ1 were baptised1 and proceeded to consecrate their synagogues into churches4 ,and hence hath grown the custom that churches should be consecrated1 whereas before this altars alone used to be consecrated4 ,on account of this miracle also the ,church ordained that a memorial of the ,lord's ,passion should be made on the fifth day before the ,calends of ,december3 and for the same reason the church was consecrated to the honour of the ,saviour1 in which a vessel containing some of the blood is preserved1 and a solemn festival is celebrated on that day4 ,footnote #cha ,footnote #cha3 ,the editors have not been able to find any other account of this legend4 #c4 ,secondly1 it is to be noted that a bishop alone can dedicate churches and altars3 since he beareth the image and figure of the ,chief ,bishop1 ,christ1 dedicating spiritually1 without ,whom we can do nothing stable in the ,church3 whence ,he hath ,himself said1 ',without ,me ye can do nothing'2 ,footnote #chb and the ,psalm saith1 ',unless the ,lord build the house their labour is but lost that build it3 ,footnote #chc hence the ,council of ,carthage prohibiteth a priest from doing this1 nor can this office be deputed to anyone of an inferior order4 ,footnote #chb3 ,s4 ,john xvii1 #e4 ,footnote #chc3 ,psalm cxxvii 7,nisi ,dominus71 ,i4 #d4 ,further1 as the ,sacred ,canons instruct us1 a church must not be dedicated1 unless it be first endowed1 and that from goods lawfully acquired4 ,for we read how when a certain bishop was consecrating a church built out of the fruits of usury and pillage1 he saw behind the altar the devil in a pontifical vestment1 standing in the bishop's throne3 who said unto the bishop1 ,cease from #ia consecrating the church3 for it pertaineth to my jurisdiction1 since it is built from the fruits of usuries and robberies4 ,then the bishop and the clergy having fled thence in fear1 immediately the devil destroyed that church1 with a great noise4 #e4 ,again1 a church which hath been erected from the profit of avarice must not be consecrated2 nor one for which a sufficient endowment hath not been assigned2 nor one in which a paynim or an infidel hath been buried1 until he shall have been cast forth thence1 and the church reconciled1 the walls and timbers having been first scraped4 ,the case is the same also with respect to an excommunicate person4 ,but if a woman with child be buried there1 though she be not removed1 the church may be consecrated1 even if the child hath not been baptised4 ,although certain learned authors have written otherwise the church may also be consecrated on ordinary days as well as on ,sundays3 and more bishops than one and more altars than one may be consecrated at the same time by the same person in one church4 #f4 ,thirdly1 we have to say for what reason a church is dedicated3 and indeed there be five reasons4 ,first1 that the devil and his power may be entirely expelled from it4 ,gregory relateth in a dialogue1 in his third book1 that when a certain church of the ,arians having been restored to the ,orthodox was being consecrated1 and relics of ,s4 ,sebastian and the ,blessed ,agatha had been conveyed thither1 the people there assembled of a sudden perceived a swine to be running to and fro among their feet2 the which regaining the doors of the church could be seen of none1 and moved all to marvel4 ,which sign the ,lord showed for this cause1 that it might be manifest to all that the unclean inhabitant had gone forth from that place4 #ib ,but in the following night a great noise was made on the roof of the same church1 as if someone were running confusedly about upon it4 ,the second night the uproar was much greater4 ,on the third night also so vast a noise was heard as if the whole church had been overthrown from its foundations3 but it immediately ceased and no further inquietude of the old enemy hath appeared in it4 ,secondly1 that those who fly for refuge to it may be saved1 as we read in the ,canons of ,gregory4 ,and with this view ,joab fled into the tabernacle and laid hold of the horns of the altar4 ,thirdly1 that prayers may be heard there4 ,whence in the prayer of the ,mass of ,dedication it is said1 ',grant that all who shall meet together here to pray may obtain1 whatsoever be their trials1 the benefits of the consolation4' ,thus also ,solomon prayed at the dedication of the ,temple1 as we read in the eighth chapter of the third book of ,kings4 ,footnote #chd ,fourthly1 that praises may there be offered to ,god1 as has been already mentioned under the head of the ,church4 ,fifthly1 that there the sacraments of the ,church may be administered4 ,from which the church itself is called a tabernacle1 as it were the hostelrie of ,god1 in which the divine sacraments be contained and adminstered4 ,footnote #che ,footnote #chd3 ,i ,kings viii1 #cj4 ,footnote #che3 ,see chapter i1 #d4 #g4 ,fourthly1 we have to speak of the manner in which a church is consecrated4 ,all being excluded from the church1 a single deacon remaining shut up within1 the bishop with his clergy before the doors of the church proceedeth to bless water mixed with salt4 ,in the meanwhile within the building twelve lamps be burning before twelve crosses which be depicted on the walls of the church4 ,next1 the bishop1 the clergy and people following him and performing the circuit of the church1 sprinkleth from a rod of hyssop the external walls with #ic holy water2 and as he arriveth each time at the door of the church he striketh the threshold with his pastoral staff1 saying1 ',lift up your heads1 ,o ye gates1' etc4 ,the deacon from within answereth1 ',who is the ,king of ,glory8' ,to whom the ,pontiff1 ',the ,lord of ,hosts1' etc4 ,but the third time1 the door being thrown open1 the bishop entereth the church with a few of his attendants1 the clergy and people remaining without1 and saith1 ',peace be to this house'2 and then the ,litanies4 ,next on the pavement of the church1 let a cross be made of ashes and sand2 upon which the whole alphabet is described in ,greek and ,latin characters4 ,footnote #chf ,and then he sanctifieth more water with salt and ashes and wine1 and consecrateth the altar4 ,lastly1 he anointeth with chrism the twelve crosses depicted on the wall4 ,footnote #chf3 ,see the ,appendix on the ',dedication of a ,church' #h4 ,in good truth whatsoever things be here done visibly1 ,god by ,his invisible power worketh the same in the soul which is the temple of the true ,god3 in which ,faith layeth the foundation1 ,hope buildeth up1 and ,charity perfecteth4 ,for the ,catholic ,church herself1 made one out of many living stones1 is the ,temple of ,god1 because many temples make one temple1 of which the true ,god is one1 and the ,faith one4 ,the house1 therefore1 must be dedicated2 the soul sanctified4 #i4 ,and it is to be observed that consecration effecteth two things2 for it appropriateth the material church itself to ,god1 and doth insinuate our own betrothal1 as well namely of the church as of the faithful soul4 ,for a house not consecrated is as a damsel designed for some man1 but not furnished with dowry or united in the commerce of wedlock4 ,but in consecration it is endowed1 and passeth into the proper spouse of ,jesus ,christ1 which further to violate is sacrilege4 ,for it ceaseth to be the resort of demons1 as is evident in the consecration of that temple1 which used formerly to be called the ,pantheon1 or place of all demons4 ,footnote #chg ,footnote #chg3 ',pope ,boniface the ,fourth did consecrate to the most ,blessed ,virgin and ,all ,saints the famous monument of ,agrippa1 the ,pantheon1 having purified it from the base herd of vain gods4' ,ciampini ,,iv1 vi1 #ee4 ,this is now called ,santa ,maria ,rotonda4 ,doard4 #id #aj4 ,first1 however1 we have to speak of the benediction of water1 concerning which the ,lord saith1 ',unless a man be born again of water and of the ,spirit1 he cannot enter the ,kingdom of ,heaven4' ,footnote #chh ,for water which is designed for washing the body1 hath merited to receive from ,god so great a virtue1 that as it washeth the body from impurities1 so also it should cleanse the soul from sins4 ,it is manifest indeed that this water1 by the aspersion of which a church is consecrated1 signifieth baptism1 because in some sort the church itself is baptised2 and the church itself assuredly denoteth that ,church which is contained in it1 namely1 the multitude of the faithful4 ,whence also it is called a church because it contains the ,church2 the thing containing1 namely1 for the thing contained4 ,footnote #chh3 ,s4 ,john iii1 #e4 #aa4 ,but we must inquire wherefore salt is to be mixed with this water1 since our ,saviour1 speaking of baptism1 made no mention of salt4 ,for ,he saith not 'unless a man be born again of salt water or water mixed with salt1' or anything of this sort3 but ,he said 'unless a man be born again of water and of the ,holy ,spirit1' etc4 ,and the very same inquiry may be made concerning oil and chrism4 ,but we must note that salt in the divine language is often put for wisdom2 according to that saying1 ',let your speech be savoured with salt' ,and the ,lord saith to ,his disciples1 ',have salt in yourselves and have peace one with another4' ,footnote #chi ,and again1 ',ye are the salt of the earth2 but if the salt have lost its savour wherewithal shall it be salted8' ,footnote #cij ,hence also it is that #ie according to the law no victim was offered without salt1 but salt was a part of every sacrifice4 ,from all which passages it is clearly shown that salt is put for wisdom4 ,and wisdom indeed is the seasoning of all virtues1 as salt is of all meats4 ,hence therefore it is that no one is baptised before he hath tasted salt2 and in order that even infants may have by the symbolical meaning of the sacrament that which they cannot have in fact1 the water is not blessed without a mixture of salt4 ,of the second benediction of water we shall speak in the following treatise4 ,footnote #chi3 ,s4 ,mark ix1 #ej4 ,footnote #cij3 ,s4 ,mark v1 #ac4 #ab4 ,again1 the trine aspersion within and without with hyssop and holy water signifieth the threefold immersion in baptism4 ,and it is done for three reasons4 ,first1 to drive away evil spirits4 ,for holy water availeth from its own proper virtue to drive away demons4 ,whence in the ,office for ,exorcising the ,water we say--'that this water may become exorcised in order to put to flight all the power of the enemy1 and may avail to eradicate the enemy himself1' etc4 ,secondly1 for the cleansing and expiation of the church itself4 ,for all earthly things be corrupted and defiled by reason of sin4 ,hence it is also that in the ,law almost everything was cleansed by water4 ,thirdly1 to remove all malediction1 and to bring in a blessing instead4 ,for the earth from the beginning received the curse with all its fruits1 because that the great deceit was made out of its fruit4 ,but water hath not been under any curse4 ,hence it is that our ,lord ate fish1 but we do not read expressly that he ate flesh1 unless of the ,paschal ,lamb2 and this on account of the precept of the ,law1 as an example1 namely1 sometimes to abstain from lawful things1 sometimes to eat the same4 ,again1 the aspersion in going the circuit signifieth that the ,lord having a care of ,his own1 sendeth ,his angel round about them that fear ,him4 #if #ac4 ,but the three responses which be chanted in the meantime testify the joy of the three ages of men receiving the faith1 namely1 ,noah1 ,daniel1 and ,job4 ,and since at this invocation the grace of ,faith1 ,hope1 and ,charity1 is poured out as the sprinkling is directed to the foot and middle part1 as well as to the upper part of the walls4 ,we will now also speak of the interior aspersion4 7,of the virtue of the hyssop1 we will speak under the next head47 #ad4 ,but the trine circuit1 which the bishop maketh while sprinkling1 denoteth the thrice-repeated circuit which ,christ made for the sanctification of the ,church4 ,the first was that by which ,he came down from heaven to the world3 the second in which ,he descended into hell from the world3 the third in which returning from hell and rising again ,he ascended into heaven4 ,the trine circuit also showeth that that church is dedicated to the honour of the ,trinity4 ,it showeth also the three states of such as shall be saved in the ,church1 which be the virgins1 the continent1 the married3 which also the arrangement of the material church itself showeth1 as hath been said under the head of the ,church4 #ae4 ,moreover1 the trine striking on the lintel of the door signifieth the threefold right which ,christ hath in ,his ,church why it ought to be opened unto ,him4 ,for it hath from ,him ,creation1 ,redemption1 and promise of ,glorification4 ,for the bishop representeth ,christ1 and the rod ,his power4 ,again1 by the triple striking of the door with the pastoral staff1 the preaching of the ,gospel is understood4 ,for what else is the pastoral rod than the divine ,word8 ,according to that of ,esaias1 ',he shall smite the earth with the rod1' i4e4 the word1 'of ,his mouth1' etc4 ,footnote #cia ,wherefore to strike the door with the rod is to strike the ears of the hearers by the word of preaching4 #ig ,for the ears are the gates by which we bring in the words of holy preachings to the hearts of the hearers4 ,whence in the ,psalm1 ',who liftest me up from the gates of death that ,i may show all ,thy praises within the ports of the daughter of ,sion4' ,footnote #cib ,for what are the gates of the daughter of ,sion but the ears and hearing of the faithful8 ,thirdly1 the trine striking with the staff1 and the opening of the gates1 signifieth that by the preaching of the pastors the unbelieving shall come to the agreement of the ,faith4 ,for by it the gates of justice be opened1 and they that enter therein do confess the faith4 ,whence the ,psalm1 ',open unto me the gates of righteousness3 ,i will go into them and ,i will praise the ,lord3 this is the gate of the ,lord1 the righteous shall enter into it4' ,footnote #cic ,wherefore the bishop striketh the lintel1 namely1 of reason1 saying1 ',lift up your heads1 ye princes1' that is1 ye evil spirits3 or rather1 ',lift up1 ye men1' that is1 remove the gates1 that is1 your ignorances1 namely1 from your hearts4 ,footnote #cid ,footnote #cia3 ,isaiah xi1 #d4 ,footnote #cib3 ,ps4 ix 7,confitebor tibi71 #ac1 #ad4 ,footnote #cic3 ,ps4 cxviii 7,confitemini ,domino71 #ai1 #bj4 ,footnote #cid3 ,ps4 xxiv 7,domini est terra71 ',attollite portas principes vestras4' #af4 ,again1 the question of the deacon shut up within answering in the character of the people1 ',who is the ,king of glory8' is the ignorance of the people which knoweth not ,who ,he is ,who ought to enter4 #ag4 ,the opening of the doors is the ejection of sin4 ,rightly1 therefore1 doth the bishop strike three times1 because that number is most known and most sacred2 and in any consecration the bishop ought to smite the doors three times1 because without the invocation of the ,trinity1 there can be no sacrament in the ,church4 #ah4 ,the threefold proclamation1 ',lift up your heads1' etc41 signifieth the threefold power of ,christ1 that1 namely1 which ,he hath in heaven1 and in the earth1 and in hell4 ,whence it is said in the hymn for the ,ascension1 ',that the threefold frame of things1 whether heavenly1 earthly1 or infernal1 may bow the head1 having been subdued4 ,footnote #cie ,footnote #cie3 ,this hymn1 by ,s4 ,gregory1 is used in the office of matins in the ,roman ,breviary4 #ih #ai4 ,next the bishop entereth by the open door to denote that if he duly exercise his office1 nothing can resist him2 according to that saying1 ',lord1 who shall resist ,thy power8' ,and he entereth1 accompanied by two or three1 that in the mouth of two or three witnesses every word of the consecration may stand sure4 ,or else because the ,lord in ,his ,transfiguration1 in the presence of a few1 prayed for the ,church4 ,and the bishop as he entereth saith1 ',peace be to this house and to all them that dwell therein'2 because ,christ entering the world made peace between ,god and man2 for ,he came that ,he might reconcile us to ,god the ,father4 #bj4 ,after this while the ,litany is being said the bishop prostrateth himself and prayeth for the sanctification of the house4 ,for ,christ also humbling ,himself before ,his ,passion prayed for ,his disciples and 'them that should believe through ,his word1' saying1 ',father1 sanctify them in ,thy name4' ,footnote #cif ,but after he hath risen up he prayeth without benediction1 since he saith not ',the ,lord be with you'2 because the ,church is not yet as it were baptised1 and because ,catechumens only are not worthy that this mark of approval should be given to them1 since they are not yet sanctified3 but nevertheless prayer is to be made for them4 ,footnote #cif3 ,s4 ,john xvii4 #ba4 ,the clergy praying and chanting the ,litany representeth the ,apostles who intercede with ,god for the sanctification of the ,church and of souls4 #ii ,the alphabet is written on the pavement of the church in this manner4 ,a cross made with ashes and sand is described athwart the church1 upon which cross of dust the alphabet is written in the shape of a cross in letters of ,greek and ,latin1 but not of ,hebrew1 because the ,jews have departed from the faith2 and it is written with the pastoral staff4 #bb4 ,this alphabet written upon the cross representeth three things4 ,first1 the writing made in ,greek and ,latin characters in the shape of a cross representeth the conjunction or union in faith of both people1 namely1 the ,jews and the ,greeks1 which is made through the ,cross of ,christ3 according to the saying that ,jacob blessed his sons with his hands crossed4 ,but the cross itself or the legend that is described in a direction athwart the church1 namely1 the one arm from the left corner of the east to the right of the west1 and the other from the right of the east to the left of the west1 ,footnote #cig signifieth that that people1 which was before on the right is now made on the left1 and that which was first is now made last1 and the converse3 and this owing to the power of the ,cross4 ,for ,christ passing from the east1 left the ,jews on ,his left hand1 because they were unbelieving1 and came to the ,gentiles1 to whom1 though they had been in the west1 ,he grants to be on the right hand3 and at length returning from the ,gentiles1 who are situated at the right hand of the east1 ,he visited the ,jews in the left corner of the west2 who it is evident are worse than ,he before found the ,gentiles4 ,but on this account the characters are written obliquely and in the shape of a cross1 and not in a straight line1 because such an one as doth not receive the mystery of the ,cross and doth not believe that he must be saved by the ,passion of ,christ1 is not able to attain to this holy wisdom4 ,wisdom will not enter into the evil-disposed mind1 and where ,christ is not the foundation1 no edifice can be built upon it4 ,footnote #cig3 ,we understand this to mean that the cross described in the church is a saltire1 or ,s4 ,andrew's ,cross1 and not a plain one4 ,upon this again consult the ,appendix4 #ajj #bc4 ,secondly1 the writing of the alphabet representeth the page of both ,testaments1 because they be fulfilled by the ,cross of ,christ4 ,for the veil of the temple was rent asunder at ,his ,passion1 because then the ,scriptures were opened1 and the ,holy of ,holies revealed4 ,whence ,he ,himself said when dying1 ',it ,,is ,,finished4' ,in these few letters also all knowledge is contained2 and the alphabet is written crosswise1 because one ,testament is contained in the other4 ,for there was a wheel within a wheel4 #bd4 ,thirdly1 it representeth the articles of faith2 for the pavement of the church is the foundation of our faith4 ,the elements written thereon1 are the articles of faith1 in which ignorant men and neophytes from both peoples be instructed in the ,church2 who indeed ought to esteem themselves dust and ashes4 ,just as ,abraham saith in the xviii chapter of ,genesis1 ',shall ,i speak to my ,lord1 who am but dust and ashes8' ,wherefore the writing of the alphabet on the pavement is the simple teaching of faith in the human heart4 #be4 ,the sambuca or staff1 with which the alphabet is written1 showeth the doctrine of the apostles1 or the mystery of the teachers1 by which the conversion of the ,gentiles hath been effected1 and the perfidy of the ,jews4 ,afterwards approaching the altar the bishop standeth1 and beginneth by saying1 ',o ,god1 make speed to save us2' because he is then beginning the principal part of office4 ,and the versicle1 ',glory be to the ,father1' etc41 is then said4 #bf4 ,because this benediction is used to set forth the glory of the ,trinity1 ,alleluia is not then uttered1 as will be set forth in the next chapter4 ,then the bishop consecrateth the altar1 for which he blesseth other water1 as #aja shall also be declared in the next chapter4 ,with which water also1 after that the altar hath been sprinkled seven times1 the whole interior of the church is sprinkled three times1 as at first without any distinction between greater and smaller stones1 since 'there is no respect of persons with ,god4' ,for this reason is the interior sprinkled1 to signify that an external ablution profiteth nothing without an internal charity4 ,and for this reason three times1 because1 as hath been premised1 that aspersion signifieth the aspersion and cleansing of baptism1 which is conferred through the invocation of the ,trinity1 according to the saying1 ',go ye and teach all nations1 baptising them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost3' ,footnote #cih for since a church cannot be immersed in water as a man in baptism is immersed1 it is on this account sprinkled three times with water1 as if in the place of a threefold immersion4 ,footnote #cih3 ,s4 ,matt1 xxviii1 #ai4 #bg4 ,again1 the bishop performeth the aspersion proceeding from the east to the west and once through the middle in the form of the cross2 because ,christ gave instructions to baptise the whole of ,judea and all nations in the name of the ,trinity1 to which baptism ,he gave efficacy in the ministry of ,his ,passion1 beginning from the ,jews1 from whom ,he had ,his birth4 ,and what remains of the water is poured away at the foot of the altar1 as shall be mentioned in the next chapter4 ,some1 however1 do not bless any fresh water1 but perform the whole office with that which was blessed at first4 ,in the meanwhile1 however1 the choir is chanting the ,psalm ,exsurgat ,deus 7'let ,god arise and let ,his enemies be scattered1' etc471 and the ,qui habitat 7'whoso dwelleth1' etc471 in which mention is made of the church and its consecration1 as is plain in that verse1 ',he is the ,god #ajb that maketh 'men to be of one mind in an house4' ,footnote #cii ,but the bishop saith1 ',my house shall be called an house of prayer1' because it is his duty to cause that the church should be a house of ,god1 not of merchandise4 ,footnote #cii3 ,psalm lxviii 7,exsurgat ,deus71 v1 #e4 #bh4 ,next1 when the altar hath been anointed with chrism1 the twelve crosses painted on the walls of the church are also anointed4 ,but the crosses themselves be painted2 first1 as a terror to evil spirits1 that they1 having been driven forth thence1 may be terrified when they see the sign of the cross1 and may not presume to enter therein again2 secondly1 as a mark of triumph4 ,for crosses be the banners of ,christ1 and the signs of his triumph4 ,footnote #djj ,crosses therefore are with reason painted there that it may be made manifest that that place hath been subdued to the dominion of ,christ4 ,footnote #djj3 ,compare the hymn1 ,vexilla ,regis prodeunt4 #bi4 ,for even in the pomp of an earthly sovereign it is customary when any city hath been yielded1 for the imperial standard to be set up within it4 ,and to represent the same thing1 ,jacob is said to have set up the stone1 which he had placed under his head1 as a historical1 traditional1 and triumphal monument4 ,footnote #dja ,footnote #dja3 ,genesis xxviii4 #cj4 ,thirdly1 that such as look on them may call to mind the ,passion of ,christ1 by which he hath consecrated ,his ,church1 and their belief in ,his ,passion4 ,whence it is said in the ,canticles1 'place me as a signet upon thy arm1' etc4 ,footnote #djb ,the twelve lights placed before these crosses signify the twelve ,apostles who have illumined the whole world by the faith of the ,crucified1 and whose teaching hath dispersed the darkness3 whence ,bernard saith1 ',all prophecy is verified in the faith of the crucified ,one2' and the ,apostle1 ',i determined not to know anything among you except ,jesus ,christ and ,him crucified4' ,footnote #djc #ajc ,wherefore the crosses on the four walls of the church are lighted up and anointed with chrism1 because the apostles preaching the mystery of the cross have by the faith of ,christ illumined the four quarters of the earth unto knowledge1 have lighted them up unto love1 have anointed them unto purity of conscience--which is signified by the oil2 and unto the savour of a good reputation--which is signified by the balsam4 ,in addition to this1 after the anointing of the altar1 the altar itself and the church are ornamented2 the lamps lighted up2 a ,mass is said1 in which the priest useth different vestments from those which he hath used in the aspersion1 as shall be explained in the sequel4 ,footnote #djb3 ,cant1 viii1 #f4 ,footnote #djc3 ,i ,cor1 ii1 #b4 #ca4 ,lastly1 it is to be noted that a church is said to be consecrated in the blood of someone2 whence1 according to ,pelagius and ,pope ,nicholas1 the ,roman ,church was consecrated in the martyrdom of the ,apostles1 ,peter and ,paul4 ,footnote #djd ,a church therefore is consecrated in the way just described2 and an altar1 as will be set forth in the next chapter2 and a cemetery and other things1 as is declared under the head of its consecration4 ,and although we read in the ,old ,testament that the ,temple was consecrated three times3 first1 in the month of ,september2 secondly1 in ,march under ,darius2 thirdly1 in ,december by ,judas ,maccabaeus4 ,footnote #djd3 ,this passage is obscure4 ,a confession or martyrium was built over the place of ,s4 ,peter's martyrdom in the earliest times1 and is now covered by the ,vatican4 ,see ,ciampini de ,vaticana ,basilica4 ,the expression probably means1 in honour of the martyrdom4 #cb4 ,yet a church once consecrated1 is not to be consecrated again unless it shall have been profaned1 which happeneth in three ways4 ,first1 if it hath been burnt so as that all the walls or the greater part of them be destroyed4 ,but if only the roof or some part of it hath been burnt1 the walls remaining entire1 or at least only #ajd partially destroyed1 it need not be reconsecrated4 ,secondly1 if the whole church or the greater part of it hath fallen to the ground at the same time1 and hath been repaired entirely or not with the original stones4 ,for the consecration of a church consisteth mainly in the exterior anointings1 and in the conjunction and arrangement of the stones4 ,if1 however1 all the walls shall have fallen in1 not at the same time1 but in succession1 and shall have been repaired1 the church is to be considered the same4 ,and so it need not be reconsecrated1 but only exorcised with water and reconciled by the solemnisation of a ,mass3 however1 some learned authors have said that it ought to be reconsecrated4 ,thirdly1 a church must be reconsecrated1 if it be doubtful whether it ever hath been consecrated1 should there remain no writing or painting or inscription to that effect1 nor even a single eye-witness1 nor yet an ear-witness1 who 7as some say7 would be sufficient4 #cc4 ,an altar also which hath been once consecrated must not be consecrated again unless it should happen that it become profaned4 ,which taketh place first if the table1 that is the upper surface on which the principal part of the consecration is bestowed1 be moved or changed in its form1 or broken beyond measure1 for instance above a half4 ,however1 a disproportion of this sort may rightly be referred to the decision of the bishop4 ,the same also is especially the case1 if the whole structure of the altar hath been moved and repaired4 ,nevertheless1 the church is not to be reconsecrated on account of either the movement or the breaking of the structure of the altar3 because the consecration of an altar and of a church be two different things4 ,so conversely if when the church is entirely destroyed the altar be not injured1 the church only is to be repaired1 and the altar not reconsecrated although in such case it is fitting that it be washed with exorcised water4 #aje #cd4 ,further1 when the chief altar hath been consecrated the inferior altars are not the less to be consecrated3 although some have said that it is sufficient for the rest to be pointed out with the finger while the former is under consecration4 #ce4 ,if1 however1 the altar hath suffered a trifling injury1 it is not on this account to be reconsecrated4 ,secondly1 an altar is reconsecrated1 if the seal of the altar--that is the little stone by which the sepulchre or cavity in which the relics be deposited is closed or sealed--be moved or broken4 ,and the cavity itself is made sometimes on the top part of the block1 and sometimes no other seal is put over it1 but the table1 being placed over it1 is considered as the seal4 ,but sometimes it is placed in the hinder part1 and sometimes in the front3 and in the same cavity the bishop's letters of consecration be generally carefully deposited in testimony of the consecration3 containing his own name and that of the other bishops present at the consecration3 and declaring in honour of what saint the altar is consecrated1 and also the church itself1 when both be consecrated at the same time1 and the year also and day of consecration4 ,thirdly1 an altar is reconsecrated1 if the junction of the seal to the cavity1 or of the table to the block1 where there is no other seal than this slab1 be disturbed2 or if any of the stones of the junction or the block1 which toucheth either the table or the seal1 be either disturbed or broken4 ,for in the conjunction of the seal and cavity1 and of the table and block or inferior structure1 the consecration is most especially perceived4 #ajf ,fourthly1 an altar is reconsecrated1 if to it or to the conjunction of the table with the under structure so great an enlargement be made as that it loseth its original form1 since the form giveth the existence to the thing4 ,yet it doth not become profaned on account of a trifling enlargement3 but in that case the sacred part draweth over to itself the part not sanctified3 so long as the conjunction of the top slab and under structure be not greatly changed4 ,fifthly1 an altar1 just as a church1 is reconsecrated in cases of doubt4 ,sixthly1 a travelling altar1 if the stone be removed from the wood in which it is inserted1 which in some sort representeth its seal1 and be replaced again in the same or in other wood1 some think should be reconsecrated1 but others only reconciled4 ,but although it be often by the command of the bishop transferred from place to place1 and carried on a journey 7on which account it is called a portable or a travelling altar7 yet it is not reconsecrated in consequence of this1 nor yet reconciled4 #cf4 ,but if a consecrated chalice be regilt1 is it therefore to be reconsecrated8 ,it seemeth so1 since it appeareth to become a new chalice4 ,for he who doth renew the old fashion of a work seemeth to make a new work3 and he doth remake1 who doth mend a thing already made4 ,and assuredly consecration doth pertain to the outer surface4 ,and hence it is that ,i have said above that a church1 if its walls be stripped of their outer coat1 must be reconsecrated4 #cg4 ,the converse is nevertheless true1 that neither on account of whitewashing or painting the walls1 nor of any small addition to them1 is a church to be reconsecrated2 as ,i have already said4 ,wherefore1 if the shape of the chalice be not changed1 it remaineth the same chalice1 and is not to be reconsecrated2 just as also a church being repaired1 since it remaineth the same church1 is not to be reconsecrated1 as aforesaid4 #ajg ,but if the former shape be changed1 the case were otherwise1 since1 as ,i have said1 the shape giveth existence to the thing4 ,nevertheless1 it is decent1 as well by reason of its contact with unclean hands as also of the increment of unconsecrated matter1 that a chalice1 being regilded1 should be washed with exorcised water before that the most ,holy ,body and ,blood of the ,lord be sacrificed therein4 ,let us now say something about ,reconciliation4 #ch4 ,upon this head it is to be noted that the spiritual temple1 which is man1 is ofttimes polluted4 ,whence we do read in the twentieth of ,leviticus what men be polluted1 and how they may not enter the church until they be washed with water and cleansed3 as also in the nineteenth of ,numbers1 ',he that toucheth the dead body of a man shall be unclean 4444 wherefore he shall purify himself and wash his clothes and bathe himself in water and shall be clean4' ,and the ,prophet saith1 ',thou shalt purge me with hyssop and ,i shall be clean4 ,footnote #dje ,footnote #dje3 ,psalm li 7,miserere mei71 #g4 #ci4 ,the material temple also1 which as ,pope ,gregory doth testify1 is the church1 is sometimes polluted1 as we do read in ,leviticus4 ,footnote #djf ,whence saith the ,prophet1 ',thy holy temple have they defiled and made ,jerusalem an heap of stones4' ,footnote #djg ,and the material temple is also washed with water in order to be reconciled4 ,footnote #djh ,reconciliation is also effected by the celebration of a ,mass1 and the aspersion of water duly consecrated with salt1 wine1 and ashes4 ,for by the salt1 is signified discretion2 by the water1 the people2 by the wine1 the ,divinity2 by the ashes1 the remembrance of the ,passion of ,christ2 by the wine mixed with water1 the union of ,godhead and ,manhood4 ,footnote #djf3 ,levit4 xv1 #ca4 ,footnote #djg3 ,psalm lxxix 7,deus1 venerunt71 ,i4 ,footnote #djh3 ,some of our readers may not know that reconciliation is the technical term for the restoring a desecrated church to a state fit for the performance of the divine offices4 #ajh ,these things1 therefore1 be put together to denote that the people1 being cleansed by a discerning remembrance of the ,passion of ,christ1 are made one with ,him4 ,also if the church hath once been consecrated1 the reconciliation can be made by a bishop only4 ,and albeit he might devolve upon a fellow-bishop the whole office1 namely1 both the blessing of the water and the reconciliation2 or the benediction of the water only2 or even the reconciliation alone with water blessed beforehand by himself2 yet can neither be devolved upon a mere priest1 unless perchance this be competent to him by a special privilege4 ,but if the church hath not been consecrated1 it ought1 according to the ,constitution of ,gregory1 to be washed forthwith with exorcised water3 the which washing some do affirm may be done by a mere priest1 though at the bidding of the bishop3 since it hath to be done by exorcised water1 which every priest may use4 ,yet some skilful men of the highest authority have written that it is safer for this also to be done by none but a bishop1 and that this may not be devolved by him to a priest2 for certain canons do call exorcised water that which is solemnly blessed with wine and ashes3--and this is true indeed in regard of a church which although not consecrated hath been dedicated unto ,god4 ,for it is otherwise with a mere oratory1 which is neither a holy nor a religious place1 inasmuch as any man doth order it at his will--at least for prayers1 albeit perchance not for celebration without the license of the diocesan--and at his will assigneth the same place to another use4 #dj4 ,a church then is to be reconsecrated in the aforesaid case3 and also if any uncleanness be committed therein1 whether by clerk1 layman1 heretic1 or paynim4 ,but albeit some wise men have thought otherwise1 we opine that the case is different in regard of unintentional pollution4 ,footnote #dji ,footnote #dji3 ,the editors have ventured to make a few omissions in this and some of the following sections4 #aji #da4 ,a church also must be reconciled on account of any homicide1 in any way intentionally committed therein1 whether with or without the shedding of blood3 and also1 besides homicide1 for any violence or injurious shedding of human blood1 whether from a wound or not1 or from the nose or the mouth4 ,for we read in the ,old ,testament1 in the fourteenth and fifteenth of ,leviticus1 how that any man shedding blood1 or polluted in divers ways1 may not enter the temple4 ,if1 however1 without violence or injury blood should flow in any natural way whatsoever within the church2 or if any animal should be slain therein1 or if anyone should die suddenly1 or be killed by a falling stone or timber1 or by lightning2 for these and the like occasions the church is not reconciled4 ,nor again1 if anyone1 having been wounded elsewhere1 should flee to a church and die there even with great effusion of blood3 since then the homicide is not committed in the church4 ,but conversely1 if anyone having been wounded in a church dieth without1 or even if blood flow from the wound away from the church1 the case is otherwise1 even if the blood did not flow at all within the church3 since the law regardeth the blow which causeth the wound4 ,but and if blood be shed or other pollutions be caused on the roof of a church1 no reconciliation is made1 because the deed is committed without the church4 #db4 ,but if theft and rapine be committed in a church1 it is reconciled by the custom which usually obtaineth in such matters4 ,and some do affirm that the same ought to be done in any case of violence committed therein without the shedding of blood2 for example1 if anyone having taken refuge therein should be drawn forth with violence4 ,also if anyone should break into the church or any quarrel should be tumultuously carried on1 though without shedding of blood3 or if anyone should be grievously beaten therein1 so as his bones should be broken1 or he be covered with weals and bruises1 though without blood2 #aaj or again1 if anyone1 being condemned while present in a church either to death or mutilation1 be led forth to go to the place of execution4 ,but since these cases be not expressed in the law1 it is not necessary for the church to be solemnly reconciled by the bishop4 ,yet we think it is decent for it to be washed by the priest with exorcised water at the command of the bishop3 and the same is to be said1 if the church being a long-time without roof or doors1 should have been open to all impurities1 to animals and the natural use of men1 as if a common inn3 nor perchance would it be amiss for it in such case to be solemnly reconciled by the bishop4 ,again1 if anyone1 slain without the church1 be shortly borne into the church1 and there the murderer or anyone else thinking he will not die should inflict on his yet warm body a blow causing blood to flow1 then the church must be reconciled1 as well by reason of the horror and abomination1 as of the violence and intention of sinning3 for though a dead man be not a man1 yet is his human blood shed there by violence2 and to the corpse itself is violence1 horror1 and injury offered4 ,but the case is otherwise if anyone1 having died a natural death1 be1 through respect of1 and honour to his body1 dismembered in the church or disembowelled1 that perhaps one part may be buried in one place1 and another in another4 #dc4 ,a church must also be reconciled1 in which an infidel1 or one publicly excommunicated be buried2 and then the walls are to be scraped4 ,in the aforesaid cases1 however1 in which a church is to be reconciled1 it is requisite that the fact causing the reconciliation should be known at least by report4 #aaa #dd4 ,for this is a scandal to the church1 the horror and abomination of baseness and sin and violence committed in a sacred place1 or in a church3 wherein the pardon for offences is besought1 wherein there ought to be a refuge of defence1 wherein is offered the saving sacrifice for sins1 wherein also those that flee for refuge be saved1 and praises be rendered unto ,god4 ,furthermore1 the intention and design of sinning mortally therein do cause a church to be reconciled4 ,but if this design be hidden1 reconciliation is not necessary1 since the church itself1 being holy1 cannot be polluted2 nay1 the holiness of the place itself doth do away with the infamy3 albeit some do think the contrary of this1 as that it ought to be reconciled at least privately1 so that the delinquents be not exposed4 #de4 ,for reconciliation is performed for an example and warning1 that all who behold the church1 which hath in no wise sinned1 washed and purified for the delict of another1 may reflect how they themselves must work out the expiation of their own sins4 #df4 ,also a cemetery1 in which a paynim1 or an infidel or one excommunicate be buried1 is to be reconciled2 the bones1 however1 of the paynim1 if they can be distinguished from those of the faithful1 being interred elsewhere4 ,a cemetery also is reconciled in the above-mentioned cases1 in which a church is to be reconciled3 for a cemetery enjoyeth the same privileges as doth a church1 as we shall say in the chapter of ,sacred ,unctions2 for it is a holy place from the time of its benediction2 and it is reconciled by the bishop1 just as a church1 by the aspersion of water1 blessed with wine and ashes4 #dg4 ,but this is to be noted1 that in whatsoever part of the church or the cemetery the violence or pollution be committed1 both the church and the cemetery1 and also the several parts of either1 by reason of their contiguity1 are understood to be violated4 ,this first hath of late been set straight by ,pope ,boniface4 ,for albeit the consecrations of the church1 the altar1 and the cemetery be diverse1 yet is the immunity of them one and the same and is not to be restricted to any one of them separately1 nor to any individual part of either4 #aab ,this indeed is true if the church and cemetery be adjacent3 but if the one be at a distance from the other1 one may well be violated without the other4 ,if therefore when one is violated or polluted1 the other be also violated and polluted2 by the like reason1 if one only be reconciled the other is also taken to be reconciled3 since nothing is more natural than that everything should be loosed in the same method as it is bound1 and that the relation of binding and loosing should be the same4 ,wherefore when the cemetery is violated or polluted1 it sufficeth that the church be reconciled4 ,there be nevertheless some who do affirm simply that by the pollution of the one1 the other is in no wise polluted1 and by consequence that each should be reconciled separately4 ,yet these doth the authority of the ,pontifical oppose1 in which is found a special form for the reconciliation of a cemetery4 ,lastly1 if a church or a cemetery1 or any such thing1 be consecrated or blessed by a bishop under excommunication1 these1 some affirm1 do not require reconciliation1 since sacraments administered by such in the form of the ,church be valid4 ,but since 7as aforesaid7 one or more excommunicate persons do profane a cemetery or church1 much more indeed do the external sacraments and benedictions1 which proceed from the hands and mouth of an excommunicate person1 appear so far as pertaineth to their own merits to be contaminated and to stink before ,god4 ,wherefore it is decent that we should reconcile them before the faithful use these sacraments2 as in truth the reading of the sacred canons doth evidently teach4 ,for the ,lord saith by the ,prophet1 ',i will curse your blessings4' ,footnote #daj ,footnote #daj3 ,malachi ii4 #b4 #aac ,,chapter ,,vii ,,of ,,the ,,consecration ,,of ,,an ,,altar ,rise of the ,consecration of ,altars--,manner of the ,same--,the ,benediction of ,water--,the ,aspersions--,the ,hyssop--,consideration of ,relics--,the ,altar must be of ,stone--,the ,incense--,the ,benediction of ,church ,ornaments4 #a4 ,not only is a church consecrated1 but also the altar3 and this for three reasons4 ,first1 with regard to the sacrament thereon to be offered to ,god4 ,noah ,footnote #daa built an altar to the ,lord1 and offered a sacrifice upon it1 taking some of all clean birds and beasts4 ,but this sacrament is the ,body and ,blood of ,christ which is sacrificed in remembrance of the ,lord's ,passion1 according to the command1 ',this do in commemoration of ,me4' ,footnote #dab ,footnote #daa3 ,genesis viii4 ,footnote #dab3 ,s4 ,luke xxii1 #ai4 #b4 ,secondly1 with regard to the invocation in that place of the name of ,god3 whence ,footnote #dac ,abraham built an altar to ,god who appeared unto him1 and called there upon the name of the ,lord4 ,but this invocation1 which takes place over the altar1 is properly called the ,mass4 ,footnote #dac3 ,genesis xii4 #c4 ,thirdly1 with regard to chanting3 ',he gave him patience against his enemies1 and caused singers also to stand before the altar1 that by their voices they might make sweet melody4' ,footnote #dad ,footnote #dad3 ,eccles4 xlvii1 #i4 #aad #d4 ,the consecration of an altar is performed in this method and order4 ,the bishop beginneth1 ',o ,god1 make speed to save us4' ,afterwards he blesseth the water1 and then at the four horns ,footnote #dae of the altar he describeth four crosses with the consecrated water4 ,next1 he goeth round the altar seven times1 and sprinkleth the table ,footnote #daf of the altar seven times with holy water1 by means of an aspersory of hyssop4 ,the church also is again sprinkled1 and the remainder of the water is poured at the foot of the altar3 and then four crosses be made with chrism at the four corners of the sepulchre in which the relics are to be deposited2 and the relics themselves be placed in a case1 together with three grains of frankincense1 and so be buried in the sepulchre4 ,then is placed upon the sepulchre its cover1 ,footnote #dag strengthened in the middle by the sign of the cross3 afterwards the stone1 which is called the table1 is fitted to the top of the altar1 and when fitted is anointed with oil in five places1 and in the same way is further anointed afterwards with chrism1 as hath been said when speaking about oil4 ,the altar also is confirmed in front by the chrism applied in the form of the cross1 and incense is burnt upon it in the five places4 ,after this the altar is covered up1 and is spread with clean cloths1 and then at length the sacrifice is celebrated upon it4 ,now let us follow out each of the above-mentioned ceremonies in succession4 ,footnote #dae3 ,the word horn appears to be used simply for corner1 evidently with reference to the altar of the temple1 which had raised projections1 or horns at its angles4 ,footnote #daf3 ,we shall use the word table to denote the mensa or upper surface of the altar1 on which the chief part of the ceremonies of consecration were performed4 ,footnote #dag3 ,this passage is obscure1 and receives no light from other ritualists who have not spoken much on the consecration of altars4 ,from the #be of the chapter we apprehend that this slab1 or cover of the sepulchre1 was marked with a cross of chrism before it was fitted on to the cavity4 #aae #e4 ,first1 then1 it is to be noted1 that an altar is consecrated by the unction of chrism and act of blessing intervening1 and that it is only and entirely of stone4 ,the bishop standing up beginneth1 ',o ,god1 make speed to save us1' because the ,lord ,himself saith1 ',without ,me ye can do nothing4' ,footnote #dah ,footnote #dah3 ,s4 ,john xv1 #e4 #f4 ,and because this dedication signifieth that those must be baptised1 who1 after receiving the faith1 are preparing themselves to fight1 and who are still situated amongst the sighs and struggles of this world2 on this account the ,alleluia is omitted1 since those who be not baptised be not worthy to join in the praises of angels3 whence it is written in ,tobit1 ',and all her streets shall say ,alleluia4' ,footnote #dai ,but after that the consecration of the church or of the altar is completed1 the ,alleluia is chanted1 because the delusions of devils having been expelled1 ,god shall be praised thereupon4 ,for ,christ even when approaching to the altar of the cross in order to manifest the glory of ,his ,eternity1 paid the penalty of death3 not until after ,his resurrection sang ,he ,alleluia4 ,footnote #dai3 ,tobit xiii1 #ah4 #g4 ,secondly1 with respect to the blessing of water1 it is to be noted that this kind of exorcising water is performed in order to expel the enemy from it4 ,in which blessing four things be necessary2 namely1 water1 wine1 salt1 and ashes4 ,and this for three reasons4 #h4 7i7 ,because there be four things which expel the enemy4 ,the first is the outpouring of tears1 which is denoted by the water3 the second is the exultation of the soul1 which is denoted by the wine3 the third is natural discretion1 which by the salt2 the fourth1 a profound humility1 which is signified by the ashes4 ,wherefore the water is penitence1 the wine exaltation of mind1 the salt wisdom 7as was shown in the preceding chapter71 the ashes the humility of penitence4 ,whence it is said of the ,ninevites that their 'king rose up from his throne1 and clothed himself with sackcloth1 and sat in ashes4' ,footnote #dbj #aaf ,hence also ,david saith1 ',for ,i have eaten ashes as it were bread4' ,footnote #dba ,hence also ,abraham saith1 ',shall ,i speak to my ,lord1 who am but dust and ashes8' ,footnote #dbb ,footnote #dbj3 ,jonah iii1 #f4 ,footnote #dba3 ,psalm cii 7,domine exaudi71 #i4 ,footnote #dbb3 ,genesis xviii1 #bg4 #i4 7ii7 ,in a second sense water is the people or mankind1 because many waters are many peoples2 wine is the ,deity2 salt1 the teaching of the divine law which is the salt of the covenant2 ashes1 that which preserveth the remembrance of the ,lord's ,passion4 ,wine mixed with water1 is ,christ1 ,god and ,man4 ,for by means of faith in the ,lord's ,passion 7ashes71 which is had through the teaching of the ,divine ,law 7salt71 the people1 denoted by the water1 is joined through the union of faith1 to its ,head1 ,god and ,man4 #aj4 7iii7 ,in a third method we may say also that this consecrated water signifieth the ,holy ,spirit1 without ,whose influence nothing ever is sanctified1 and without ,whose grace there is no remission of sins4 ,that the ,holy ,spirit is called water1 truth itself showeth when ,he saith1 ',whosoever believeth in ,me1 out of his belly shall flow rivers of living water'3 ,footnote #dbc which the ,evangelist explaining saith1 ',this ,he spake of the ,holy ,ghost which they should receive who believed upon ,him4' ,footnote #dbc3 ,s4 ,john vii1 #ch1 #ci4 #aa4 ,and note the order of the sacrament2 the church is consecrated outwardly by water1 inwardly by the ,spirit4 ,for this is what the ,lord saith1 ',unless a man shall be born again of water and of the ,holy ,ghost1' etc4 ,footnote #dbd ,here is the water3 here the ,holy ,spirit4 ,for in the sacrament of baptism1 neither is the water without the ,spirit1 nor the ,spirit without the water3 which element indeed the ,spirit ,himself did sanctify1 when in the first creation of the world ',he moved upon the face #aag of the waters4' ,footnote #dbe ,with this water therefore1 both the altar itself and the whole interior of the church is sprinkled1 when both it and the altar are dedicated on the same occasion4 ,footnote #dbd3 ,s4 ,john iii1 #e4 ,footnote #dbe3 ,genesis i1 #b4 #ab4 ,although therefore the ,spirit and water would suffice for the perfect operation of baptism and the consecration of a church1 yet the holy fathers who have made this constitution1 wished to satisfy us not only in those particulars which pertain to the efficacy of the sacraments1 but in those also which relate to its greater sanctification3 and on this account they have added salt1 wine1 oil1 ashes1 and chrism4 7,for ,philip1 when he baptised the eunuch1 had neither oil nor chrism47 ,therefore not one of these ingredients ought to be wanting2 and they ought all to be mixed together1 because the people of ,god1 which is the ,church1 is neither sanctified nor released from sins without the union of these qualities4 ,on this ,i shall treat also in the chapter upon consecrations4 ,with respect to water indeed the case is evident1 because 'unless a man be born again1' etc4 #ac4 ,with respect to the salt also2 because without the seasoning of faith1 which is typified by the salt1 no one shall ever be saved1 albeit he be sprinkled by the water of baptism4 ,also with respect to wine1 by means of which the spiritual intelligence of the divine law is denoted4 ,whence the ,lord at the marriage in ,cana turned the water into wine4 ,but if anyone shall not have been sprinkled with this1 that is1 shall not have drunk of this or have believed those who offered it to him to drink1 he shall not attain to the blessedness of eternal life4 ,the aspersion of ashes also1 by which the humility of penitence is understood1 is so necessary1 that without it there is no remission of sins in adults2 for through it they come to baptism1 and it is the sole refuge for such as have sinned #aah after baptism4 ,whence not without reason is baptism called from it3 the ,lord speaking in the gospel concerning ,john ,baptist 'that he came into the whole region of ,galilee1 preaching the baptism of repentance for the remission of sins4' ,footnote #dbf ,note also that there be four kinds of consecrated water1 of which we shall speak in the fourth book1 and at the head of ',the aspersion of holy water4' ,footnote #dbg ,footnote #dbf3 ,s4 ,mark i1 #d4 ,footnote #dbg3 ,there be four kinds of holy water1 one1 by the which is made the judgment of expurgation1 which is no longer used2 a second1 which doth sanctify in the consecration of a church or an altar2 a third1 with which aspersions be made in the church2 and a fourth1 the water of baptism4'--,durandus1 ,lib4 ,,iv1 iv1 #aj4 #ad4 ,when all these ingredients have been mixed1 the bishop maketh four crosses with this water at the four horns of the altar1 and one in the middle2 ,footnote #dbh the four crosses represent the fourfold charity which they ought to have who approach the altar1 viz41 love for ,god1 themselves1 their friends1 and their enemies4 ,of which four corners of charity it is said in ,genesis1 ',thou shalt spread into the east1 and the west1 and the north1 and the south'3 and for this reason be the four crosses made at the four corners to show that ,christ1 by ,his ,cross1 hath saved the four quarters of the world4 ,secondly1 they be made to point out that we ought to bear the cross of the ,lord in four ways2 namely1 in our heart by meditation1 in our mouth by confession1 in our body by mortification of the flesh1 in our face by constant impression4 ,the cross in the middle of the altar signifieth the ,passion which ,christ underwent in the middle of the earth1 by which ,he worked out salvation in the middle of the earth2 that is1 in ,jerusalem4 ,footnote #dbh3 ,the tables1 or upper slabs of the altar1 were inscribed with five crosses1 one at each corner and one in the middle3 as are also the altar stones which are found in the middle of the frightful wooden altars abroad at this day4 ,see an interesting list of altar slabs in the ',few ,hints' of the ,cambridge ,camden ,society4 #aai #ae4 ,next1 the bishop goeth seven times round the altar1 7i7 ,firstly1 to signify that he ought to exercise care for all1 and to keep himself vigilant1 which is denoted by the act of going round4 ,whence at that time they chant1 ',the watchmen that went about the city found me4' ,footnote #dbi ,for a bishop ought to watch anxiously over the flocks committed to him3 for as ,gilbert saith1 ',a ridiculous thing it is1 a blind watchman1 a lame leader1 a negligent prelate1 an untaught teacher1 and a dumb preacher4' ,footnote #dbi3 ,cant4 v1 #g4 #af4 7ii7 ,secondly1 the seven circuits of the altar do signify the seven meditations which we ought to entertain respecting the sevenfold virtue of the humility of ,christ1 and of which we ought to make frequent circuits in our minds4 ,the first virtue is1 that from being rich ,he became poor2 the second1 that ,he was laid in a manger3 the third1 that he was subject to ,his parents2 the fourth1 that ,he bowed ,his ,head under the hand of a slave2 the fifth1 that ,he bore with a thief and a betrayer as a disciple2 the sixth1 that ,he stood gentle before an unrighteous judge2 the seventh1 that ,he mercifully prayed for them that crucified ,him4 #ag4 7iii7 ,thirdly1 by the seven circuits be indicated the seven journeys of ,christ4 ,the first was from heaven to the ,virgin's womb2 the second1 thence into the manger2 the third1 from the manger into the world2 the fourth1 from the world to the cross2 the fifth1 from the cross to the sepulchre2 the sixth1 from the sepulchre to the place of spirits2 the seventh1 from the place of spirits to heaven4 #ah4 ,after this1 the bishop sprinkleth the altar4 ,but what the altar signifieth in a temple1 the ,apostle telleth us3 ',for the ,temple of ,god is holy1 which temple ye are4' ,footnote #dcj ,wherefore1 if we be the ,temple of ,god1 'we #abj have an altar4' ,footnote #dca ,our altar is our heart3 for the heart is in a man what the altar is in a temple4 ,on this altar is made the sacrifice of praise and joy1 according to the saying of the ,psalmist3 ',the sacrifices of ,god are a broken spirit1' etc4 ,footnote #dcb ,on this altar is made the commemoration of the ,body and ,blood of ,christ4 ,from it do prayers rise to heaven1 because ,god looketh to the heart4 ,this altar1 therefore1 is sprinkled with water when the hearts of men1 by means of the preaching of the gospel1 are cleansed from sin4 ,for preaching is water1 according to that saying3 ',all ye that thirst1 come to the waters4' ,footnote #dcc ,by this water1 therefore1 that is1 by the preaching of the gospel and the sanctification of the ,holy ,ghost1 both the altar of the heart and the whole man are cleansed and sanctified4 ,for the altar of the heart is consecrated by the conception of fear1 inviting to good1 and by the affection of love1 confirming to the better4 ',for the fear of the ,lord is the beginning of wisdom4' ,footnote #dcd ,footnote #dcj3 #b ,cor4 vi1 #af4 ,footnote #dca3 ,heb4 xiii1 #aj4 ,footnote #dcb3 ,ps4 li 7,miserere mei ,deus71 #ag4 ,footnote #dcc3 ,isaiah lv1 #a4 ,footnote #dcd3 ,ps4 cxi 7,confitebor tibi71 #aj4 #ai4 ,but the altar is sprinkled seven times with water to notify that in baptism the seven gifts of the ,holy ,spirit be conferred4 ,by this also it is set forth that we ought to have a remembrance of the ,lord's ,passion4 ,for the seven aspersions of water be the seven outpourings of the ,blood of ,christ4 ,the first whereof was at circumcision2 the second in prayer1 when ,his sweat was as drops of blood2 the third1 at the scourging2 the fourth1 from the crown of thorns2 the fifth1 from ,his pierced hands2 the sixth1 when ,his feet were nailed to the cross2 the seventh1 when ,his side was opened4 ,some1 however1 sprinkle three times1 because we baptise in the name of the ,holy ,trinity2 or because the church is cleansed from sins of thought1 word1 and deed2 whence also at that time the ,miserere mei is said4 #aba #bj4 ,moreover1 these aspersions be made with an aspersory made of hyssop1 by which herb1 because it is lowly1 the lowliness of ,christ is conveniently represented3 since the above-mentioned effusions of blood were accompanied by the hyssop1 of the humility and inextinguishable love of ,christ by which the ,catholic ,church being sprinkled is purified4 ,this herb also groweth naturally upon rock3 and lowliness of disposition hath grown upon ,christ the rock4 ,for according to the ,apostle1 ',that rock was ,christ4' ,footnote #dce ,it is also of a warm nature2 and the humility of ,christ inflameth cold hearts to the practice of works of love4 ,its roots also penetrate the rocks2 and humility breaketh through the hardest of obstinacy4 ,it availeth for diseases of the breast and against swelling3 so doth humility heal the swelling of pride4 ,the former also is born from1 and rooted in1 the earth3 whence by it the whole multitude of the faithful may be understood2 and those especially be figured by the hyssop1 who1 rooted and grounded in ,christ1 cannot be plucked up or separated from ,his love4 ,by whom what can we understand better than the bishops and presbyters1 because the more dignity they obtain in the ,church1 the more firmly ought they to cleave to the faith of ,christ4 ,by these assuredly is the water aspersed2 by and through these be the faithful of ,christ baptised2 to these is it given to perfect the sacrament of baptism4 ,footnote #dce3 ,i ,corinthians x1 #d4 #ba4 ,but whilst the altar is being sprinkled with water the bishop chanteth1 ',my house shall be called an house of ,prayer1' etc41 ,footnote #dcf and again1 ',i will tell out thy name to my brethren4' ,footnote #dcg ,and because without ,god no work is perfectly consummated1 he prayeth that those who enter therein to seek for blessings may be heard4 ,footnote #dcf3 ,s4 ,matthew xxi1 #ac4 ,footnote #dcg3 ,psalm xxii 7,deus ,deus meus71 #bb4 #abb ,afterwards1 when the church and altar are consecrated at the same time1 the whole church is sprinkled with that water1 as was discussed in the preceding chapter1 which being done1 the bishop approacheth the altar repeating ,psalms1 and what remains of the water is poured away at the foot of the altar1 as in the old ,testament ,footnote #dch what remained of the blood was poured away at the bottom of the altar2 by which it is signified that the remainder in so great a sacrament1 which is beyond human power1 is given over unto ,god1 ,who is the ,chief ,high ,priest1 ,whose part it is to supply the defect of other priests4 ,but the sepulchre or cavity in which relics ought to be deposited1 signifieth the golden pot full of manna1 which was placed in the ark of the testimony1 as hath been explained under the head of the ,altar4 ,footnote #dch3 ,exodus xxix1 #ab4 #bb4 ,a sepulchre of this sort1 which by some is termed a confession1 is our heart2 and it is consecrated by four crosses made with chrism1 because there be four virtues described in the book of wisdom--namely1 ,prudence1 ,fortitude1 ,temperance1 and ,justice--with which our heart is1 as it were1 anointed1 when it is prepared by the gift of the ,holy ,spirit to receive the mysteries of the heavenly secrets4 ,but this sepulchre is made sometimes at the upper part of the altar1 sometimes in the front side of it4 #bc4 ,without the relics of saints1 or1 where they cannot be had1 without the body of ,christ1 ,footnote #dci there is no consecration of a fixed altar3 but there may be of a travelling or portable one4 ,relics in truth are1 after the example of both ,testaments1 evidences of the suffering of martyrs and lives of confessors2 which things be left to us as examples4 ,these we enclose in a case1 because we retain them1 in order to imitate them in our heart3 but if we hear and understand and do no works1 #abc it tendeth rather to damnation than to salvation2 because 'not the hearers of the law are just before ,god1 but the doers only'2 ,footnote #ddj whence the ,apostle saith1 ',be ye imitators of me as ,i am also of ,christ4' ,footnote #dda ,footnote #dci3 ,see chapter ii4 ,footnote #ddj3 ,romans ii1 #ac4 ,footnote #dda3 ,i ,corinthians xi1 #a4 #bd4 ,but the solemn carrying of relics is in imitation of what is read in the xxv chapter of ,exodus4 ,in the ark of the testament there were two golden rings1 going through the whole thickness of the wood1 and through these were put the staves of shittim wood overlaid with gold1 by which the ark was borne4 ,and before the bishop entereth the church he goeth round it with the relics in order that they may be protectors of that church4 ,we read also in the viii chapter of the third book of ,kings that at the dedication of the temple 'there were assembled together all the elders of ,israel1 with the chiefs of the tribes1 and the heads of families to ,king ,solomon in ,jerusalem1 to carry the ark of the covenant of the ,lord2 and there came all the elders of ,israel1 and the priests brought in the ark of the covenant of the ,lord into his place1 into the oracle of the house1 to the most holy place1 even under the wings of the cherubims4 ,for the cherubims spread forth their two wings over the place of the ark1 and the cherubims covered the ark and the staves thereof above4 ,and ,king ,solomon1 and all the congregation of ,israel that were assembled unto him1 marched with him before the ark4' ,footnote #ddb ,in remembrance of this event1 the prelates1 great men1 and people ,footnote #ddc of the province meet together1 even at this day1 for the dedication of churches1 and follow in procession him that consecrateth3 and relics are solemnly carried by priests under a pavilion or canopy4 ,afterwards the bishop1 before he entereth the church with these1 addresseth the people4 ,for ,solomon also1 after the ark had been #abd carried1 'turned his face about1 and blessed all the congregation of ,israel1' and prayed for such as should pray in the church4 ',for all the congregation of ,israel stood1 and ,solomon said1 ,blessed be the ,lord ,god of ,israel1' etc41 as is read in the same place4 ,footnote #ddd ,footnote #ddb3 ,i ,kings viii1 #b1 #f1 #g4 ,footnote #ddc3 ,the ,venice edition of #afji reads ,apostoli here4 ,footnote #ddd3 ,i ,kings1 viii4 #be4 ,but the relics of saints are enclosed in a case together with three grains of frankincense1 because we ought to retain in our recollection the examples of the saints1 together with faith in the ,trinity1 that is1 in the ,father1 ,son1 and ,holy ,ghost4 ,for we ought to believe one ,god1 one faith1 one baptism1 because 'the just liveth by faith1' ,footnote #dde without which1 as the ,apostle hath said1 ',it is impossible to please ,god4' ,footnote #ddf ,there is placed upon and fitted to the sepulchre itself a certain board fortified by the sign of the cross made with chrism4 ,footnote #ddg ,for by chrism is understood the gift of the ,holy ,spirit1 with which this board1 that is charity1 is anointed2 because our heart is fortified by the grace of the ,holy ,spirit to observance of the heavenly mysteries4 ,the board therefore fortified by this sign is placed over the relics1 because by the example of the saints is inflamed charity1 'which covereth a multitude of sins1' ,footnote #ddh just as also the board covereth the relics4 ,whence saith the ,apostle1 ',the love of ,god is spread abroad in our hearts by the ,holy ,spirit which is given unto us4' ,footnote #ddi ,but this slab or stone containeth1 or is called1 the seal of the sepulchre2 as saith ,pope ,alexander ,,iii4 ,footnote #dde3 ,romans i1 #ag4 ,footnote #ddf3 ,hebrews xi #f4 ,footnote #ddg3 ,see above1 section #d1 note #g4 ,footnote #ddh3 ,i ,s4 ,peter iv1 #h4 ,footnote #ddi3 ,romans v1 #e4 ,after this1 however1 the stone1 which is called the table of the altar1 is fitted to the top of the altar2 by which we may understand the perfection and solidity of the knowledge of ,god2 and it ought to be of stone1 not because of the hardness1 but the solidity of faith4 ,just as the ,lord said unto ,peter1 ',thou art ,peter1 and upon this rock'--that is1 upon this firmness of faith--',i will build ,my ,church4' ,footnote #dej ,footnote #dej3 ,s ,matthew xvi1 #ah4 #abe #bf4 ,for as this table is the completion and finishing of the altar1 so is the knowledge of ,god the confirmation and perfection of all good gifts4 ,whence in the book of ,wisdom it is said unto the ,lord1 ',for to know ,thee is perfect wisdom1 and to know ,thy justice and ,thy virtue is the root of immortality4' ,footnote #dea ,the ,lord saith by ,jeremiah1 ',let him that glorieth glory in this1 that he understandeth and knoweth ,me4' ,footnote #deb ,footnote #dea3 ,wisdom xv1 #c4 ,footnote #deb3 ,jeremiah ix1 #bd4 #bg4 ,or1 again1 by this stone itself is understood ,christ1 of ,whom the ,apostle saith1 ',jesus ,christ ,himself being the chief corner-stone4' ,footnote #dec ,by the stone indeed the humanity of ,christ is denoted4 ,concerning which we read in ,daniel that a stone was cut out of the rock without hands--because ,christ was born of the ,blessed ,virgin 7who for the excellency of her virtues is called a ,mountain71 without human agency--and1 becoming a huge mountain1 filled the whole earth4 ,concerning which it is said also by the ,psalmist1 ',the stone which the builders refused hath become the head stone of the corner3' ,footnote #ded since ,christ--,whom the builders1 that is the ,jews1 refused1 saying1 ',we will not have this man to reign over us' ,footnote #dee --hath been made the head of the corner4 ,because as saith the ,apostle1 ',god hath exalted ,him1 and given ,him1' ,footnote #def etc4 ,or else by this stone1 which ought to be great and wide1 charity is understood1 as was stated before2 since the command of charity is wide1 extending even unto our enemies2 according to that precept of our ,lord1 ',love your enemies4' ,footnote #deg ,footnote #dec3 ,ephesians ii1 #bj4 ,footnote #ded3 ,psalm cxviii 7,confitemini ,domino71 #bb4 ,footnote #dee3 ,s4 ,luke xix1 #ad4 ,footnote #def3 ,philippians ii4 #aj4 ,footnote #deg3 ,s4 ,matthew v1 #dd4 #abf #bh4 ,altars therefore1 unless they be of stone1 are not anointed1 because ,christ signified by the altar is the ,stone growing into a mountain3 as it is said1 ,the mountain itself is fat1 'being anointed with the oil of gladness1 above his fellows4' ,footnote #deh ,nevertheless we read in ,exodus that the ,lord ordered the altars to be made of shittim wood1 which does not decay2 ,footnote #dei and the ,latern altar is of wood4 ,solomon also made an altar of gold1 as we read in the eighth chapter of the third book of ,kings3 but these things were done for a type4 ,footnote #dfj ,and in the county of ,province1 in the castle of ,s4 ,mary by the ,sea1 there is also an altar of earth1 which ,mary ,magdalene1 and ,martha and ,mary the mother of ,james1 and ,mary the mother of ,salome1 made there4 ,footnote #dfa ,after this1 the altar having been sprinkled and baptised with water1 it remaineth for it to be anointed with oil and chrism4 ,the bishop then poureth over it oil and chrism1 and chanteth1 ',jacob set up the stone for a memorial1 and poured oil upon it4' ,footnote #dfb ,for that church hath been the memorial of other churches2 ',for the law hath gone out from ,sion1 and the word of the ,lord from ,jerusalem4' ,footnote #dfc ,footnote #deh3 ,psalm xlv 7,eructavit cor meum71 #h4 ,footnote #dei3 ,exodus xxvii1 ,i1 etc4 ,footnote #dfj3 ,the same examples are briefly adduced in the notes to the ,decretal4 ,ciampini describes the wooden altar of the ,lateran1 and mentions its numerous escapes from fire4 ,it was made of firewood1 because 'abies non cedit vermibus unquam1 nec putret facile4' ,see also ,stephen ,durantus1 ,de ,rit4 ,ecc4 ,cathol4,lib4 ,i1 xxv1 #c1 quoting from ,de ,turrecremata1 about the ,lateran altar1 and generally about the subject of this chapter4 ,footnote #dfa3 ,according to the ,golden ,legend1 ,s4 ,mary ,magdalene1 with other saints1 amongst whom was ,s4 ,lazarus1 were placed by the ,jews in a ship which was borne by the sea to ,marseilles4 ,the country was converted1 and ,s4 ,lazarus became the first bishop4 ,the people of ,vezelay1 in ,burgundy1 also claimed the honour of possessing the relics of ,s4 ,mary ,magdalene4 ,durandus1 a native of ,provence1 gives it to the latter country4 ,this curious passage of our author seems to have been overlooked by some who have attempted to adjust the dispute4 ,footnote #dfb3 ,genesis xxviii1 #ah4 ,footnote #dfc3 ,isaiah ii1 #c4 #bi4 ,but first he maketh upon it the five crosses1 with the oil of the sick1 according to the ,roman order2 but according to the use of some other ,churches1 with both sorts of oil2 one cross in the middle1 and four at the corners3 afterwards1 he maketh the same number of crosses in the same way with chrism4 #abg ,by the oil assuredly is understood the grace of the ,holy ,ghost1 of which saith ,esaias the ,prophet1 ',the yoke shall be destroyed because of the anointing4' ,footnote #dfd ,for as the bishop poureth oil upon the altar1 so ,christ1 who is the ,chief ,high ,priest1 poureth ,his grace upon our altar1 which is our heart3 for ,he is the distributor of all graces through the ,holy ,ghost1 as saith the ,apostle1 ',to one is given the word of wisdom1 to another the word of knowledge1 to another faith1 to another the gift of healing1' etc4 ,footnote #dfe ,and just as the bishop1 by means of oil1 cleanseth the table of the altar1 so also cloth the ,holy ,ghost purify our heart from all vices and sins4 ,footnote #dfd3 ,isaiah x1 #bg4 ,footnote #dfe3 ,i ,corinthians xii1 #h4 #cj4 ,christ also was anointed with oil1 not with visible oil indeed1 but with invisible2 that is with the grace of the ,holy ,ghost4 ,whence ,david1 ',the ,lord thy ,god hath anointed thee with the oil of gladness above thy fellows'2 ,footnote #dff that is above all the saints who have been partakers of ,his ,grace1 that is1 ,christ4 ,whence unction more expressedly agreeth with ,christ 7the ,anointed ,one7 than with others1 because ,god hath anointed ,him above all others to have the fulness of good things1 and therefore his name is interpreted ',the ,anointed4' ,unction also with oil signifieth mercy1 according to that saying of the ,evangelist1 ',anoint thy head with oil1 and wash thy face'3 ,footnote #dfg because as oil is among fluids1 so is mercy superior among good works4 ,for whatever liquid you pour upon oil1 yet it always swimmeth at the top4 ,of mercy it is written1 ',the ,lord is loving unto every man1 and ,his mercy is over all ,his works1' ,footnote #dfh and ',mercy rejoiceth against judgment4' ,footnote #dfi ,with this oil1 therefore1 is the #abh altar of our 'heart anointed1 that being always mindful of mercy1 we may never lose the effect of the aspersion of water1 and of regeneration and of baptism4 ,footnote #dff3 ,psalm xlv 7,eructavit cor meum71 #h4 ,footnote #dfg3 ,s4 ,matthew vi1 #ag4 ,footnote #dfh3 ,psalm cxlv 7,exaltabo te ,deus71 #i4 ,footnote #dfi3 ,s4 ,james ii1 #ac4 #ca4 ,the five crosses made with the oil signify that we ought always to have a remembrance of the five wounds of ,christ1 which ,he suffered for our sakes upon the ,cross4 ,for ,he suffered five wounds2 namely1 in ,his hands1 ,his feet1 and in ,his side4 #cb4 ,they denote further the five feelings of pity which be necessary for us4 ,for it is necessary for a man to pity ,christ1 by sympathising in ,his ,passion3 whence ,job1 in the person of ,christ1 saith1 ',pity me1 pity me1' etc4 ,footnote #dgj ,a man must also pity his neighbours whose calamities he seeth2 whence in ,ecclesiasticus1 ',the pity of a man towards his neighbour4' ,footnote #dga ,and a man must pity himself3 and this in three ways2 namely1 for the sins of commission1 by bewailing them2 whence ,jeremiah1 ',there is no one who hath penitence for his sin1 saying1 ,what have ,i done8' ,footnote #dgb --for his sins of omission3 whence ,isaiah1 ',woe is me1 for ,i have held my peace1' ,footnote #dgc that is1 for ,i have not spoken2 as if he should say1 ,for ,i have omitted the good that ,i might have done3--and for good deeds done for less pure motives2 whence ,s4 ,luke saith1 ',when we have done all good deeds1 we must say that we are unprofitable servants1' etc42 ,footnote #dgd as if we should say1 ,we have done good1 but not well1 not purely1 and therefore we have done it unprofitably2 just as anyone giving alms for vain glory doth good indeed1 but not well and not purely4 ,of this threefold compassion it is said in ,ecclesiasticus1 ',have pity on thy soul and please ,god2' ,footnote #dge because true compassion of mind ought to coexist with the exhibition of good works4 #abi ,wherefore the crosses be twice made2 the first time of oil1 the second of chrism3 whence the ,psalm1 ',a good man is merciful and lendeth'2 ,footnote #dgf that is1 pitieth in mind1 and lendeth in deed4 ,and since it sufficeth not to have compassion in mind together with the exhibition of good deeds1 without the savour of a good report1 according to that saying of the gospel1 ',let your light so shine before men that they may glorify ,god'2 ,footnote #dgg therefore the crosses be made with chrism1 which consisteth of balsam and oil4 ,footnote #dgj3 ,job xix1 #ba4 ,footnote #dga3 ,eccles4 xviii1 #ab--,vulgate4 ,footnote #dgb3 ,jeremiah viii1 #f4 ,footnote #dgc3 ,isaiah vi1 #e--,vulgate4 ,footnote #dgd3 ,s4 ,luke xvii1 #aj4 ,footnote #dge3 ,eccles4 xxx1 #bd--,vulgate4 ,footnote #dgf3 ,psalm cxii 7,beatus vir71 #e4 ,footnote #dgg3 ,s4 ,matthew v4 #af4 #cc4 ,balsam indeed1 on account of its good odour1 signifieth good report2 oil1 on account of its brightness1 signifieth the clearness of conscience which we ought to have3 according to the saying of the ,apostle1 ',our rejoicing is this1 the testimony of our conscience4' ,footnote #dgh ,again1 balsam is properly conjoined with oil1 because good report is added to mercifulness4 ,footnote #dgh3 #b ,corinthians i1 #ab4 #cd4 ,again1 by the five crosses made of oil and of chrism the five senses of our body be understood1 which are doubled and made into ten1 because by properly using the senses of our body1 we both keep ourselves1 and confirm others by our example and teaching in well-doing4 ,whence that good trader boasted1 saying1 ',behold ,i have gained five more talents4' ,footnote #dgi ,but whilst these anointings are going on1 they chant1 ',the ,lord thy ,god hath anointed thee1' ,footnote #dhj which was said of ,christ4 ,footnote #dgi3 ,s4 ,matthew xxv1 #bj4 ,footnote #dhj3 ,hebrews i1 #i4 ,the altar therefore is anointed three times2 twice with oil1 and once with chrism2 because the ,church is marked by ,faith1 ,hope1 and ,charity1 which last is greater than the others4 ,and while the chrism is used they chant1 ',see the smell of my son is as the smell of a field4' ,footnote #dha ,this field is the ,church1 which is verdant with flowers1 which shineth in virtues1 which is fragrant with good works2 #acj and wherein be the roses of martyrs1 the lilies of virgins1 the violets of confessors1 and the verdure of beginners in the faith4 ,after the unction there is incense burnt1 which signifieth the devotion of prayer4 ,for he that hath the seven gifts of the ,holy ,ghost1 and is made like unto ,god1 is able to offer unto ,him devout prayer1 of which he hath this similitude4 ,footnote #dha3 ,genesis xxvii1 #bg4 #ce4 ,it is burnt in five places1 namely1 at the four corners and in the middle1 because we ought so to exercise the five senses of the body that the report of our good works may extend to our neighbours4 ,of which saith the ,apostle1 ',we are the sweet savour of ,christ in every place4' ,footnote #dhb ,and in the ,gospel1 ',let your light so shine before men1' etc4 ,besides this1 the frequent use of incense is the continual mediation of ,christ the ,priest1 and our ,high ,priest1 for us unto ,god the ,father4 ,footnote #dhb3 #b ,corinthians1 ii1 #ae4 #cf4 ,to describe a cross with the incense1 is to exhibit ,his ,passion to the ,father and ,him interceding for us4 ,the burning incense plenteously in the middle and at the corners is to multiply prayers through ,jerusalem and in the ,catholic ,church4 #cg4 ,next to this the bishop confirmeth the altar with the sign of the cross1 saying1 ',confirm this altar1 ,o ,lord1' etc4 ,and this confirmation performed by the bishop with chrism on the front of the stone1 signifieth the confirmation which is performed daily by the ,holy ,spirit1 through charity1 upon the altar of the heart1 so that no tribulation should avail to separate our heart from the love of ,god3 whence saith the ,apostle1 ',who shall separate us from the love of ,christ8 shall tribulation8' etc4' ,footnote #dhc ,then there is added the ,gloria ,patri in praise of the ,trinity4 ,footnote #dhc3 ,romans viii1 #ce4 #aca #ch4 ,the last benediction of the altar signifieth that final benediction when it shall be said1 ',come1 ye blessed of my ,father1' etc4 ,footnote #dhd ,afterwards the altar is wiped over with a white linen cloth1 to notify that we ought to cleanse our heart by chastity of life4 ,then the vessels1 vestments1 and linen cloths1 devoted to the divine worship are blessed4 ,for ,moses also during the forty days was instructed by the ,lord to provide linen cloths and the ornaments necessary for the ,temple4 ,footnote #dhd3 ,s4 ,matthew xx1 #cd4 #ci4 ,assuredly1 thus to bless the utensils is to refer all our works unto the ,lord4 ,after this1 the altar is covered with white and clean cloths3 concerning which ceremony we have spoken under the head of the ,altar4 ,lastly1 the church is ornamented and the lamps are lighted3 for then shall the works of the just shine forth1 ',then shall the just shine1 as sparks run swiftly among the stubble4' ,footnote #dhe ,and then upon the altar1 consecrated after this order1 the ,mass is celebrated and the sacrifice offered unto the ,most ,highest3 that sacrifice1 namely1 of which the ,prophet speaketh1 ',the sacrifices of ,god are a broken spirit2 a broken and a contrite heart1 ,o ,god1 ,thou wilt not despise'3 ,footnote #dhf as shall be declared in the introduction to the fourth book4 ,footnote #dhg ,for consecration ought not to be performed without a ,mass1 according to ,pope ,gelasius1 ,footnote #dhh because then there is revealed a sacrament1 which hath been hidden from the angels even from the beginning4 ,footnote #dhe3 ,wisdom iii1 #g4 ,footnote #dhf3 ,psalm li 7,miserere mei ,deus74 #ag4 ,footnote #dhg3 ,the blessed ,bernard saith1 ,my brethren1 let us in sacrificing add the sacrifice of praise unto our words1 let us add sense to sense1 affection unto affection1 exaltation unto exaltation1 maturity unto maturity1 and humility unto humility4 ,wherefore1 he that is about to celebrate must offer unto the ,highest that sacrifice of which the ,psalmist speaketh1 ',the sacrifices of ,god are a troubled spirit4' ,and again1 ',offer unto ,god the sacrifice of thanksgiving4' ,and the ,apostle1 ',present your bodies a living sacrifice holy acceptable unto ,god which is your reasonable service1 mortifying upon the altar of your heart your members which are upon the earth2 fornication1 uncleanness1 inordinate affection1 evil concupiscence1 and covetousness1 which is idolatry'2 in order to sacrifice yourselves with a pure heart and chaste body unto ,god4--,proem1 lib4 iv1 #ag4 ,footnote #dhh3 ,quoted also in the ,decretal ,de ,consecrat4 ,distinct4 ,i4 #acb ,and observe1 that in the aspersion of the church the bishop useth only the linen and inferior vestments3 but at the ,mass he is adorned with pontifical and precious vestments1 because the high priest in the law used to expiate the sanctuary in a linen ephod1 and afterwards used to offer the ram for the burnt offering being washed and arrayed in the high priest's vestments4 ,but because he used to send forth the scapegoat after the expiation being clothed in the same linen ephod1 on this account some1 in the consecration of fonts and immersion of the catechumens where their sins are transferred1 do use the simple linen vestments4 #acc ,,chapter ,,viii ,,of ,,consecrations ,,and ,,unctions ,of ,chrism--,of the name ,christ1 and of ,christians--,the ,heresy of the ,arnaldistae--,the ,anointing of ,priests--,of ,bishops--,of ,kings--,of the ,consecration of ,chalices and ,patens--,of ,extreme ,unction--,of the ,benediction of ,church ,ornaments4 #a4 ,we read that the ,lord commanded ,moses ,footnote #dhi to make a chrism1 with which unguent to anoint the tabernacle at the time of the dedication1 and the ark of the testimony1 and the table1 together with the vessels2 and with which also the priests and kings should be anointed4 ,yet ,moses himself is not said to have been anointed1 except with a spiritual unction1 as also was ,christ4 ,footnote #dhi3 ,exodus xxx1 #bb4 #b4 ,christ hath willed that we should be anointed with a material unction in order that we may by it obtain the spiritual unction3 and on this account our loving ,mother1 the ,church1 provideth different sorts of unction4 ,upon which let us here touch lightly1 ,saying-- ,i4 ,what unctions of this sort signify4 ,,ii4 ,of what they be made4 ,,iii4 ,of the unction before baptism4 ,,iv4 ,of the unction after baptism1 which is performed by the bishop on the forehead4 ,v4 ,of the unction in ordination4 #acd ,,vi4 ,of the unction in consecrating bishops and princes4 ,,vii4 ,of the unction of a church1 altar1 chalice1 and other ecclesiastical instruments4 ,,viii4 ,of extreme unction4 ,,ix4 ,of the consecration and benediction of a cemetery1 vestments1 and other ecclesiastical ornaments4 ,x4 ,of the consecration and benediction of virgins4 #c4 ,firstly2 with respect to the first1 then1 it is to be noted that there be two kinds of unction3 an external1 which is material or corporeal1 and visible2 and an internal1 which is spiritual and invisible4 ,the body is anointed visibly with the external unction2 the heart invisibly by the internal4 ,of the first1 the ,apostle ,s4 ,james saith1 ',is any sick among you8 ,let him call for the elders of the ,church2 and let them pray over him1 anointing him with oil in the name of the ,lord2 and the prayer of faith shall save the sick4' ,footnote #dij ,of the second the ,apostle ,s4 ,john saith1 ',but the anointing which ye have received of ,him abideth in you1 and ye need not that any man teach you3 but the same anointing teacheth you of all things4' ,footnote #dia ,the external unction is a sign of the internal4 ,but the internal is not only a sign1 that is a thing signified1 but a sacrament also2 because if it be worthily received1 it either effecteth1 or without doubt increaseth1 that which it doth signify--for instance1 healing3 according to the saying1 ',they shall lay their hands upon the sick1 and they shall be healed4' ,footnote #dib ,footnote #dij3 ,s4 ,james v1 #ad4 ,footnote #dia3 ,i ,s4 ,john ii1 #bg4 ,footnote #dib3 ,see ,acts xxviii1 #h4 ,secondly2 with respect to the second point1 you must know that in making use of the external and visible unction1 two sorts of oil are consecrated3 namely1 holy oil1 or the oil of the catechumens1 with which catechumens are anointed2 and the oil of the sick1 with which the sick are anointed4 ,of which kind of unction the authority of ,s4 ,james quoted above doth speak1 ',is any sick among you1' etc4 #ace ,but in what way the benediction of these two sorts of oil and of chrism is performed will be declared in the sixth book in the chapter upon the ,fifth ,day of the ,holy ,week4 ,footnote #dic ,footnote #dic3 ,it has not been thought necessary to translate the passages referred to4 #d4 ,but is it asked why the sick and the catechumens are anointed with oil8 ,i answer1 in order that the invisible benefits may be more easily received through the visible signs3 for as oil by expelling weakness refresheth the wearied limbs1 and as it from its own natural qualities affordeth light1 so it is to be believed that unction with consecrated oil1 the which is a type of faith expelling sin1 doth impart health to the soul and doth afford it light4 ,herein the visible oil is in the outward sign1 the invisible oil in the inward sacrament2 and the spiritual oil is within4 ,for the oil of the sick we have received authority from the apostles2 for the oil of the catechumens from apostolical men4 #e4 ,and although ,god can grant the spiritual oil without the material1 yet because the apostles have used this rite in the case of the sick1 and apostolical men in the case of catechumens1 this practice which their authority hath consecrated cannot be omitted without sin 7as hath been said in the chapter upon the ,altar73 just as anciently the just pleased ,god without circumcision2 but after it had been enjoined them to be circumcised1 such as omitted this rite were subjected to sin4 ,thirdly2 we have to speak of the unction before baptism4 ,and indeed in the ,new ,testament not only kings and priests be anointed1 as hath been already said1 but also--7because ,christ by ,his ,blood hath made us kings and priests1 that is1 royal priests1 unto our ,god1 as the #acf ,apostle ,s4 ,peter saith1 ,footnote #did ',ye are a chosen generation1' that is1 chosen out from the tribes of men1 'a royal priesthood1' that is1 governing yourselves well7--also1 ,i say1 all ,christians be anointed twice before their baptism with consecrated oil--first1 on the breast3 secondly1 between the shoulders3 and twice after their baptism1 with holy chrism--first1 on the crown of the head2 and secondly1 by the bishop on the forehead4 ,footnote #did3 ,i ,s4 ,peter ii1 #i4 #f4 ,and1 according to ,augustine1 the first three unctions have been introduced rather by use than by any written authority4 ,the candidate for baptism is anointed with oil--first1 on the breast1 in which is the locality of the heart2 first1 in order that by the gift of the ,holy ,ghost he may cast away error and ignorance and embrace a right faith2 because 'the just liveth by faith1' ,footnote #die and 'with the heart we believe unto justification4' ,footnote #dif ,but he is anointed between the shoulders1 in order that he may1 by the grace of the ,holy ,ghost1 shake off indifference and sloth1 and practise good works 7because 'faith without works is dead'71' ,footnote #dig so that by means of sacraments of faith there may result a purity of thoughts4 ,on the breast1 again1 that by the practising of good works there may arise a boldness of labour3 between the shoulders1 to the end that 'faith 7according to the ,apostle7 may work by love4' ,footnote #dih ,the oil therefore is carried over from the heart to the shoulders1 since faith1 which is conceived in the mind1 is perfected in works 7because1 that is1 faith consisteth in making our deeds like our words74 ,footnote #dii ,but the person after baptism is anointed by the priest on the head with chrism1 that 'he may be ready always to give an answer to every man that asketh him a reason for the faith that is in him1' ,footnote #ejj because by #acg the head is understood the mind3 as it is written1 ',the eyes1' that is the understanding1 'of the wise are in his head1' ,footnote #eja that is1 his mind2 of which mind1 the superior part is reason and the inferior sensuality4 ,hence1 by the crown1 which is the upper part of the head1 is well represented reason1 which is the superior part of the mind4 ,of this we shall speak in the sixth book also1 under the head of ,easter ,eve1 in which confirmation is treated of4 ,footnote #ejb ,but this is the reason that before baptism one is anointed with consecrated oil1 and after baptism with holy chrism2 because chrism is competent to a ,christian alone4 ,footnote #die3 ,habakkuk ii1 #d4 ,footnote #dif3 ,romans x1 #aj4 ,footnote #dig3 ,s4 ,james ii1 #bf4 ,footnote #dih3 ,gal4 v1 #f4 ,footnote #dii3 ,this clause does not occur in the ,princeps ,edition4 ,footnote #ejj3 ,s4 ,peter iii1 #ae4 ,footnote #eja3 ,ecclesiasticus ii1 #ad4 ,footnote #ejb3 ,the passage referred to speaks of the diverse graces conferred by the several unctions1 and does not illustrate our more particular object4 #g4 ,for ,christ is so named from chrism1 or rather chrism is so called from ,christ1 not according to the form of the name only1 but according to the rational order of faith4 ,for ,christians are called from ,christ1 as the anointed would be derived from the ,anointed ,one1 namely1 ,christ2 so that all may unite in the odour of that unguent1 namely1 ,christ1 ,whose name is as oil poured out3 but according to the power of the word1 ,christians are called so from chrism1 according to ,isidorus4 ,footnote #ejc ,this subject is treated in the introduction to the second book4 ,footnote #ejd ,footnote #ejc3 ',for ,christ is named of chrism1 and meaneth the ,anointed ,one4 ,for it was commanded the ,jews to make a holy unguent for such as were called unto the priesthood or the kingdom3 and as now the vestment of purple is unto kings the mark of kingly power1 so upon these did the unction with sacred unguent bestow the name and kingly power3 and hence were they called ,christi1 from chrism1 which is unction4 ,for chrisma in ,greek is unctio in ,latin4 ,and this unction did aptly give this name unto our ,lord1 because ,he was anointed of the ,father by the ,spirit1 as is said in the ,acts of the ,apostles1 ,against ,thy ,holy ,child ,jesus1 ,whom ,thou hast anointed1 were they gathered together3 not1 that is1 with visible oil1 but with the gift of grace1 which is denoted by the visible oil4' ,s4 ,isidore of ,seville1 ,orig4 vii1 #b4 ,see also ,orig4 vii1 #d1 and ,de ,off4 ,ecc4 i1 #a4 ,footnote #ejd3 ',christians be named from ,christ1 and ,christ from chrism1 being anointed4 ,for ,he was anointed by ,god from the beginning with the oil of gladness above ,his fellows4 ,in the ,old ,testament priests and kings be called ,christs 7or ,anointed71 because they were anointed with a temporal unction4 ,as it is written1 ,touch not my ,christs 7i4e4 mine anointed74 ,wherefore1 ,christ is not a peculiar name of our ,saviour1 but is a common appellation of dignity4 ,but the name ,jesus is peculiar to the person of our ,saviour alone1 and was given ,him1 as the ,evangelist doth testify by the angel1 ,gabriel1 at the ,conception1 and by men at ,his ,circumcision4'--,durand4 loco cit4 ,this will explain the reason1 to many persons so puzzling1 why it is only to the name of ,jesus that our ,church1 after the ,apostle1 commands due obeisance to be made3 and will reprove the erroneous1 though pious1 zeal which makes so many of the poor even now bow at the other names of our ,blessed ,lord4 #ach #h4 ,again1 according to ,augustine1 the first unction with oil showeth us to be prepared fully to hear the faith1 and called to the sweet odour of ,christ1 and warned to renounce the devil4 ,the second unction1 according to ,rabanus1 is upon the breast and between the shoulders1 that we may be fortified on both sides by faith1 and confirmed by the grace of ,god for the performance of good works4 ,for by the breast is rightly understood the virtue of faith3 but by the shoulders--upon which any burden is borne--the strength and working of a man3 according to that saying1 ',they bind heavy burdens and lay them on the shoulders of men1' etc4 ,footnote #eje ,a man is anointed therefore on the breast and between the shoulders1 that both in thought and deed he may relinquish the works of the devil1 and become capable of understanding the ,word of ,god1 and strong enough to bear its yoke and the burden of the law4 ,footnote #eje3 ,s4 ,matthew xxiii1 #d4 #i4 ,but the unction upon the crown1 that is the top part of the head over the brain1 is performed according to the same authority in order that he who is so anointed may become a partaker of the heavenly kingdom3 and because the soul of the baptised person is espoused unto the ,head1 that is ,christ1 therefore this unction is made with chrism1 compounded of oil and balsam1 in order that we may know that the ,holy ,ghost1 ,who worketh invisibly1 is given unto him3 for oil1 as we said above1 cherisheth the wearied limbs and affordeth light4 #aci ,but balsam giveth it a sweet odour4 ,if so be the limbs of the soul be wearied1 when it repenteth of having acted in opposition to ,god1 the ,holy ,ghost cometh to it1 giving light to its understanding and showing it that its sins are1 or may be1 forgiven1 and bestowing on it good works which breathe out a sweet odour amongst others3 all which is denoted by the fragrant balsam4 ,also because the seat of high-mindedness1 which according to the name is always seeking higher things1 appears to exist in the head1 therefore the unction on this part is rightly performed in the form of the cross and in token of humility4 #aj4 ,pope ,sylvester appointed that this unction might be administered by priests upon occasion of death3 whence it is likely that before his time ,footnote #ejf the anointing both of the crown of the head and of the forehead was reserved for the bishop4 ,for when the bosom of the ,church was extended1 and bishops could no longer be at hand for each individual in confirmation1 he then ordered1 lest any should perish without the unction of chrism1 that all should be anointed on the crown of the head over the brain1 which is the seat of wisdom1 at the hands of a priest1 for the increasing of strength and grace4 ,whence if afterwards they should have died1 saith ,richard 7of ,cremona71 they shall receive an increase of grace and glory4 ,footnote #ejf3 ,s4 ,sylvester was the contemporary of ,constantine4 ,circa ,a4,d4 #cbe4 #aa4 ,yet nevertheless we believe that a man may be saved by baptism alone even without the unction1 and that the ,holy ,ghost is given without the laying on of hands to such as ,god may will1 as we read in the ,acts of the ,apostles4 #adj #ab4 ,yet the faithless heretics1 the ,arnaldistae1 ,footnote #ejg assert that men never receive the ,holy ,ghost through the baptism of water2 and that ,samaritans who were baptised did not receive ,him until they received the laying on of hands4 ,both these unctions are administered1 according to ,rabanus1 in the form of the cross1 that the devil1 whose vessel the person is1 recognising the sign of his own discomfiture1 the sign of the ,holy ,cross1 may know that from that moment the vessel is ,another's1 being alienated from him4 ,footnote #ejg3 ,our author mentions another heresy of the ,arnaldistae in the #aith section of the proem of book iv4 ,these heretics were the followers of ,arnaldus de ,brixio 7of ,bresse71 a disciple of ,abelard4 ,his opinions were condemned in the second ,general ,lateran ,council1 #aaci4--;,baron4 ,sub4 ,anno4 tom4 xviii4 ,see also ,s4 ,bernard1 ,epist4 #aie4 #ac4 ,according to the same writer the unction on the breast is afterwards administered with invocation of the ,trinity1 in order that no remains of the hidden enemy may abide therein1 but the mind be comforted in the faith of the ,holy ,trinity1 and receive and understand the commandments of ,god4 ,therefore each of the faithful is anointed first twice with oil1 next in like manner twice with chrism4 ,first in baptism on the crown of the head3 secondly after baptism1 namely at confirmation1 on his forehead3 because to the apostles also was the ,holy ,ghost twice given1 as will be set forth in the sixth book on ,holy ,saturday4 ,footnote #ejh ,footnote #ejh3 ,it has not been judged necessary to translate the passages referred to1 for the same reason as stated above in note #ac4 ,fourthly2 in the fourth place we were to speak of the unction which is administered by the bishop on the forehead of such as have been baptised3 but of this we shall speak in the same place4 ,footnote #eji ,footnote #eji3 ,it has not been judged necessary to translate the passages referred to1 for the same reason as stated above in note #ac4 #ad4 ,fifthly2 in the fifth place1 with respect to the unction of ordination1 it is to be noted that the hands of the priest are anointed by the bishop1 that he may know that he in this sacrament doth receive by the ,holy ,ghost the power and grace of consecrating4 ,whence the bishop1 whilst anointing them1 saith3 ',deign1 ,o ,lord1 by means of this unction and our benediction to consecrate and sanctify these hands1 that whatsoever they consecrate may be consecrated1 and whatsoever they bless may be blessed in the name of the ,lord4' #ada ,and for this cause devout men kiss the hands of priests immediately after their ordination1 believing by this to become partakers of their prayers and blessings4 ,and the anointing is with holy oil1 because they ought to work with their hands the works of mercy with all their might towards all men3 for the works are denoted by the hands2 mercy by the oil4 ,whence the good ,samaritan coming near to the wounded man poured wine and oil into his wounds4 ,the hands are anointed with oil also that they may be supple for offering the host unto ,god for the sins of men1 and that they may be open to all acts of piety and not be kept dry and clenched4 ,for both these things1 namely the grace of healing and the charity of loving1 are denoted by the oil4 ,wherefore further the laying on of hands1 together with oil upon the heads of such as be ordained1 is done because by the hands the operation1 by the fingers the gifts1 of the ,holy ,ghost1 and by the head the mind1 be understood4 ,the hand then is laid on because it is sent forth imbued with the gifts of the ,holy ,ghost to perform the works of ,christ4 #ae4 ,sixthly1 with respect to the unction of bishops and of temporal princes1 it is to be known that the former hath derived its origin from the ,old ,testament4 ,for in the #bast chapter of ,leviticus the high priest is said to be he 'upon whose head the anointing oil is poured1' ,footnote #eaj and whose hands were consecrated in priesthood4 ,a bishop1 however1 is anointed with chrism1 which 7as we said before7 is composed of oil and balsam2 and he is anointed therewith both outwardly1 and inwardly in his heart1 in order that by the inward oil he have a clear conscience towards ,god1 and by the outward oil may have the odour of good report towards his neighbour3 which is #adb denoted by the balsam4 ,the ,apostle saith of a clear conscience1 ',for our rejoicing is this the testimony of our conscience4' ,footnote #eaa ',for the king's daughter is all glorious within1' ,footnote #eab that is1 her glory proceedeth from within4 ,concerning the odour of a good report the same ,apostle saith1 ',for in every place we are unto ,god a sweet savour of ,christ1' that is1 an example and imitation1 and1 'to some we are the savour of life unto life1' etc41 ,footnote #eac as if he had said1 we are an example of love and a good opinion leading unto eternal life1 'and to others a savour of death unto death1' that is1 of hatred and evil opinion leading unto eternal death4 ,footnote #eaj3 ,leviticus xxi1 #aj4 ,footnote #eaa3 #b ,corinthians i1 #ab4 ,footnote #eab3 ,psalm xlv 7,eructavit cor meum71 #ad4 ,footnote #eac3 #b ,corinthians ii1 #ae4 #af4 ,for a bishop ought to have in himself 'a good report' both of them which are within and 'them which are without'2 ,footnote #ead so that one curtain1 that is1 the faithful1 may draw on the other curtain1 that is1 the unbeliever1 namely1 unto belief2 ,footnote #eae and 'he that heareth1' namely1 by learning and believing1 'say1 come1' ,footnote #eaf namely1 by preaching and teaching4 ,with this unguent be the head and hands of a bishop consecrated3 for by the head is understood the mind1 as the gospel saith1 'anoint1' ,footnote #eag that is1 humble1 'thy head1 and wash thy face1' that is1 thy conscience1 namely1 with tears3 by the hands be denoted good works1 as is said in the ,canticles1 'my hands1' that is1 my good works1 'dropped with myrrh1' that is1 gave to others a good example4 ,footnote #eah ,footnote #ead3 ,i ,timothy iii1 #g4 ,footnote #eae3 ,there appears to be here some mystical reference to the coupling of the curtains of the tabernacle4 ,see ,exod4 xxvi4 ,footnote #eaf3 ,apocalypse xxii1 #ag4 ,footnote #eag3 ,s4 ,matthew vi1 #ag4 ,footnote #eah3 ,canticles v1 #e4 #ag4 ,the head1 therefore1 is anointed with the balsam of charity1 7i7 ,that the bishop may love ,god with his whole heart and with his whole mind and whole soul1 and also1 after the example of ,christ1 'love his neighbours as1' that is1 as much as1 'himself4' ,for according to #adc ,gregory1 oil on the head is charity in the soul1 7ii7 ,secondly1 the head is anointed by reason of authority and dignity2 since not only bishops but also kings are consecrated4 7iii7 ,thirdly1 to show that a bishop representeth the person of ,christ1 as being his vicar1 of whom it is said by the ,prophet1 'it is like the precious ointment upon the head4' ,footnote #eai ,for the head of man is ,christ1 the head of ,christ is ,god3 ,who saith of ,himself1 'the ,spirit of the ,lord is upon ,me1 because ,he hath anointed ,me to preach the gospel to the poor4' ,footnote #ebj ,for ,christ1 our ,head1 was anointed with the invisible oil ,he intercedeth for the ,church ,universal1 a bishop for that ,church committed unto him4 ,footnote #eai3 ,psalm cxxxiii 7,ecce quani bonum71 #b4 ,footnote #ebj3 ,isaiah lxi1 #a4 #ah4 ,but his hands also are anointed1 on account of his mystery and office2 and for the anointing of these1 which do signify works1 is employed oil1 that is1 the chrism of piety and mercy1 7i7 ,first1 in order that the bishop may 'do good unto all men1 and especially unto them that are of the household of faith1' ,footnote #eba his hands should be closed to none1 but be open to all2 according to the saying1 ',he hath opened his hands to the poor1 and extended his arm to the destitute4' ,footnote #ebb ,a hand that is dried up1 that is avaricious1 that is tenaciously held clenched1 cannot be opened3 therefore his hands are anointed1 in order that they may be healed and opened1 and may bestow alms on the indigent4 7ii7 ,secondly1 to show that he hath received the power of blessing and consecrating4 ,whence the consecrating bishop1 when he anointeth them1 saith1 ',deign1 ,o ,lord1 to consecrate and sanctify these hands1' and so forth1 as we quoted above4 7iii7 ,that they may be clean for offering sacrifices for sins4 ,and note1 that although a bishop's hands were anointed with oil beforehand when he was ordained a priest1 yet #add they be again anointed with chrism when he is consecrated a bishop4 ,herein by the hands are typified good works2 by the oil1 the abundance of the ,holy ,ghost of grace2 by the balsam1 which is mixed with the oil in making the chrism1 the savour of good report2 as in ,ecclesiasticus1 ',my sweet odour is as myrrh unmixed4' ,footnote #ebc ,wherefore because in the works of bishops and other superiors there ought to appear more than in their inferiors the gifts of the ,holy ,ghost and the savour of good report2 according to that saying1 ',for we are unto ,god a sweet savour of ,christ'2 ,footnote #ebd for even in the heavenly hierarchy the superior angels excel the inferior in blessings and grace2 hence1 therefore1 at their consecration as bishops their hands1 already anointed with oil1 are with reason again anointed with chrism4 ,footnote #eba3 ,galatians vi1 #aj4 ,footnote #ebb3 ,proverbs xxxi1 #bj4 ,footnote #ebc3 ,ecclesiasticus xxiv1 #ae4 ,footnote #ebd3 #b ,corinthians ii1 #ae4 #ai4 ,the thumb also is fortified with chrism1 that the laying on of the thumb may profit all men for salvation4 #bj4 ,further1 in the ,old ,testament1 not only was a priest anointed1 but also a king and prophet3 as we find in the books of ,kings4 ,whence the ,lord enjoined ,elias1 ',go return on thy way to the wilderness of ,damascus3 and when thou comest1 anoint ,hazael to be king over ,syria2 and ,jehu the son of ,nimshi shalt thou anoint to be king over ,israel2 and ,elisha the son of ,shaphat of ,abel-,meholah shalt thou anoint to be prophet in thy room4' ,footnote #ebe ,samuel also anointed ,david to be king4 ,but after that ,jesus of ,nazareth1 ',whom 7as we read in the ,acts of the ,apostles7 ,god anointed with the ,holy ,ghost1 was anointed with oil above his fellows1 ,footnote #ebf ,who is 7according to the ,apostle7 'the ,head of the ,church1 which is also ,his body'2 ,footnote #ebg after this the anointing of a sovereign was transferred from the head to the arm3 whence princes since the time of ,christ are not #ade anointed on the head but on the arm1 or on the shoulder2 by which parts of the body kingly power is aptly represented1 as we read1 'and the government was laid upon his shoulder'3 ,footnote #ebh to signify the same1 ,samuel caused the shoulder to be laid before ,saul1 when he placed him at the head of the table before those who had been bidden4 ,footnote #ebi ,but in the case of a bishop the sacramental anointing is applied to the head1 because in his episcopal office he representeth the ,head of the ,church1 that is1 ,christ4 ,footnote #ebe3 ,i ,kings xix1 #ae4 ,footnote #ebf3 ,see ,acts iv1 #bg1 and ,hebrews i1 #i4 ,footnote #ebg3 ,ephesians v1 #bc4 ,footnote #ebh3 ,isaiah ix1 #f4 ,footnote #ebi3 ,i ,samuel x1 #bd4 #ba4 ,there is this difference1 then1 between the anointing of a bishop and a prince1 that the head of the bishop is consecrated with chrism1 while the arm of the prince is anointed with oil3 to show1 namely1 how great a difference there is between the authority of a bishop and the power of a prince4 ,and observe that1 as we read in the gospel1 ,footnote #ecj a certain man called his servants and gave unto them ten talents4 ,herein the calling of a servant is the canonical election of a bishop1 which taketh place according to the calling of the ,lord ,who called ,aaron4 ,a talent is given to him1 when he who hath laid his hands upon him giveth him the text of the gospel1 saying1 ',go and preach4' ,and the bishop himself1 according to the use of some churches1 when first he entereth his see1 carrieth the gospels in his bosom1 showing his talent as if to trade with it4 ,in some churches also when the archbishop giveth the bishop his pastoral staff1 he saith1 ',go and preach1' and he immediately blesseth the people3 by which is represented that ,moses was sent into ,egypt with a rod4 ,footnote #ecj3 ,s4 ,matthew xxv4 #adf #bb4 ,furthermore1 bishops on the day of their consecration have been wont to ride on horses covered with white robes2 to represent that which we read in the ,apocalypse1 ',the armies which are in heaven follow him riding on white horses4' ,footnote #eca ,the armies which are in heaven are good and just men and prelates1 who as these heavenly riders do daily follow ,god in all good works3 who for this reason are said to be in heaven1 because they love and seek after heavenly things alone2 whence the ,apostle saith1 ',our conversation is in heaven4' ,footnote #ecb ,these armies1 that is good and just men and prelates1 follow ,jesus1 whensoever they vanquish vices in themselves by discipline1 in their neighbours by admonition4 ,whence ,s4 ,james saith1 ',he which converteth the sinner from the error of his way shall save a soul from death1 and shall hide a multitude of sins4' ,footnote #ecc ,these armies have white horses and chaste bodies4 ,footnote #eca3 ,apocalypse xix1 #ad4 ,footnote #ecb3 ,philippians iii1 #bj4 ,footnote #ecc3 ,s4 ,james v1 #bj4 #bc4 ,the bodies of good men are also called horses1 because1 just as horses are governed by the will of the rider1 so are the bodies of the just ruled according to the will of ,christ4 ,these horses ought to be white1 or covered with white trappings3 that is1 the bodies of just men and prelates ought to be chaste and pure4 ,for if they be not pure they cannot follow ,christ4 ,and ,s4 ,peter saith1 ',christ also suffered for us1 leaving us an example that we should follow ,his steps1 who did not sin1 neither was guile found in his mouth4' ,footnote #ecd ,further1 the clergy of the holy ,roman ,church1 by the grant of the ,emperor ,constantine1 do ride upon horses adorned with trappings of the most snowy white4 ,on what day a bishop ought to be consecrated1 and why a copy of the gospels is put upon his shoulders in consecration1 shall be declared in the second book1 under the chapter upon ,bishops4 ,footnote #ece ,footnote #ecd3 ,i ,s4 ,peter ii1 #ba4 ,footnote #ece3 ,the consecration of a bishop1 in the which the ,holy ,ghost is present unto such as receive it worthily1 is administered always on the ,lord's day1 and at the third hour4 ,for bishops do obtain the office of apostles1 unto whom the ,holy ,ghost was given on the ,day of ,pentecost and at the third hour4 ,when a bishop is to be ordained1 the suffragans of the province should assemble with their metropolitan1 and two bishops place and hold a volume of the gospels above his head and neck1 or upon his shoulders1 one shedding the benediction over him1 and the rest1 such as are present1 touching his head with their hands4 ,this book is held above his head2 first1 that the ,lord may confirm the gospel in his heart2 secondly1 that he may understand by this1 unto what burthen and labour he is subjected3 because everyone that is pre-eminent1 that is1 a prelate1 is more troubled with griefs than rejoiced with honours2 thirdly1 to denote that he ought not to be backward to carry with him everywhere the burthen of the preaching of the gospel2 fourthly1 to admonish him to submit himself more than ever to the yoke1 and to obey the gospel4--,rationale1 ,book ,,ii1 c4 xi1 #f4 #adg ,seventhly1 we have to speak of the unction of altars1 chalices1 and other instruments of the church2 which according to the rule are anointed at their dedication2 and this not only from the command of the divine law1 but also because ,moses 'sprinkled with blood the tabernacle and all the vessels of the ministry1 and almost all things are by the law cleansed with blood2' ,footnote #ecf and also again after the example of ,s4 ,sylvester1 who when he consecrated an altar used to anoint it with chrism4 ,for the ,lord commanded ,moses to make oil of unction with which to anoint the tabernacle of the testimony1 the table1 the ark of the covenant1 the candlestick1 and other furniture as aforesaid4 ,which unctions are performed on things that have not been anointed1 to show greater reverence to them and to bestow more grace upon them4 ,and of these unctions we have spoken and shall again speak in their right places4 ,but the sacrament of unction hath indeed some further effect and meaning both in the ,old and ,new ,testament3 whence the ,church doth not ,judaize1 when she observeth the unctions in her sacraments1 as some old writers1 who know neither the ,scripture nor the power of ,god1 do falsely say4 ,of the unctions of the church and altar we have spoken under their own heads4 ,footnote #ecf3 ,hebrews ix1 #b4 #adh #bd4 ,further the paten is consecrated and anointed for the administration of the body of ,christ1 who willed to be sacrificed upon the altar of the cross for the salvation of all men4 ',almighty ,god also did order the flour to be brought to ,his ,altar scattered on golden and silver patens4 ,the chalice also is consecrated and anointed1 that by the grace of the ,holy ,ghost it may be made a new sepulchre of the body and blood of ,christ1 and then ,he1 ,himself1 may deign to make it overflow with his virtue1 as ,he made the cup of ,melchizedech1 ,his servant1 to flow over4 #be4 ,eighthly2 in the eighth place we have to speak of extreme unction1 which from the institution of ,pope ,felix the ,fourth1 and from the command of the ,apostle ,s4 ,james1 is administered unto such as are at the point to die4 ,concerning which some say that it is not so properly a sacrament as the anointing of the forehead or any other part with chrism1 because 7as they assert7 it may be repeated and since there is offered a prayer over the man2 a circumstance which is not a condition of a sacrament4 ,this unction also may be administered by a single priest if more cannot be present3 and by it venial sins are remitted1 according to ,s4 ,james1 ',if any rich among you1' etc41 as before1 'and if he have committed sins they shall be forgiven him4' ,footnote #ecg ,and this unction is applied to divers parts of the body or the limbs1 for reasons which may be gathered from the prayers then used2 and especially on those parts in which the five senses chiefly reside1 that whatever sins the rich man may have committed by means of these may be abolished by virtue of this unction4 ,concerning some other rules we ordinarily read1 that the party to be anointed must be at the least eighteen years of age1 and that he ought to be anointed in sickness once only during a year1 though he may be sick many times1 and that no one must be anointed1 unless1 being in his senses1 he shall have first demanded it either by words or signs3-- #adi and besides this1 that the shoulders ought not to be anointed1 because they were anointed in baptism1 and that a confirmed person ought not to be anointed on his forehead but on his temples1 and a priest's hands ought to be anointed on the backs and not inside1 because they were anointed on the inside at his ordination3--and that one who hath been once anointed by a bishop ought not in respect to him to be further anointed by a priest3--and that if a sick man who hath been anointed should recover1 the anointed places should be washed1 and the water used be thrown into the fire2 but should he depart1 his body ought not to be washed because of the recent unction4 ,but if the sick man be at the point of death1 he should be immediately anointed lest he die without the unction4 ,besides this1 some penitents1 and dying men1 put on sackcloth and lay themselves down on ashes as we shall explain in the sixth book1 when we speak of ,ash ,wednesday4 ,footnote #ech ,footnote #ecg3 ,s4 ,james v1 #bd4 ,footnote #ech3 ',on this day also ashes are blessed1 and scattered over the head in token of humiliation4 ,dust thou art1 and unto dust thou shalt return1 was said unto ,adam 7,gen4 iv74 ,and ,job repented in dust and ashes 7,job xlii1 #f74 ,and the ,lord saith1 ,in the house of ,aphrah 7marg4 read dust7 roll thyself in the dust 7,mic4 i #aj74 ,also in ,judith we read1 ,the children of ,israel humbled themselves in fasting1 and dust on their heads 7,chronicles iv74 ,and ,abraham saith1 ,shall ,i speak unto the ,lord1 who am but dust and ashes8 7,gen4 #ah74 ,and ,mordecai put on sackcloth with ashes 7,esther iv1 i74 ,and the daughters of ,zion have cast ashes on their heads 7,samuel iii74 ,hence1 we read in the ,pontifical1 penitents and the dying1 in token of repentance and humility and that they are dust and ashes1 do prostrate themselves in ashes and put on sackcloth--an use drawn from the ,old ,testament4 ,for we read in ,isaiah the fifty-eighth1 that penitents do lie in sackcloth and ashes4 ,and ,hieremiah saith the same in the twenty-fifth chapter1 ,wallow yourselves in the ashes1 for the days are accomplished4 ,also in the third of ,jonah1 ,the king of ,ninevah put on sackcloth and sat in ashes4 ,also in the ,lamentations1 ,the virgins of ,jerusalem are clothed in sackcloth4'--,rationale vi1 #bh1 #ah4 #aej #bf4 ,ninthly1 a cemetery1 which enjoyeth the same privileges as a church1 is also consecrated and blessed2 just as the ,lord blessed by the hands of his servants ,abraham1 ,isaac1 and ,jacob1 the land bought for a burial ground from the sons of ,ephron4 ,it is blessed also in order that it may cease from that time forward to be the abode of unclean spirits1 and that the bodies of the faithful may therein rest in peace until the day of judgment2 unless the bodies of paynims or infidels1 or even of excommunicate persons should be buried there1 until they shall be cast out thence4 #bg4 ,this also is to be noted1 that the palls of the altar1 the priestly vestments1 and ecclesiastical ornaments of this kind are to be blessed4 ,for we have already read that ,moses1 by command of the ,lord1 consecrated the tabernacle with divine prayers1 together with the table and altar1 and vessels and utensils for performing the divine worship4 ,if therefore the ,jews1 who served the 'shadow of the ,law and of good things to come1' ,footnote #eci did this1 how much the more ought we to do it to whom the truth hath been made known by ,christ6 ,whence we read in the last chapter but one of ,exodus1 ',moses blessed all the vessels of the ministry4' ,footnote #edj ,and should an additional piece or a fringe be attached to it1 it is proved by the testimony of right that the blessing need not on this account be repeated4 ,but the reason why these things and other like things are consecrated is evidently gathered from the forms of blessing them4 ,of the sacred vestments we shall speak in the introduction to the third book4 ,footnote #eda ,and observe3 ,that the blessing or consecration of a church1 and of vestments1 and of ecclesiastical ornaments is not performed as if they were capable of receiving grace1 for they are inanimate3 but this practice is introduced1 because as men are1 so also are these things1 by the act of blessing and consecration rendered suitable and fit for divine worship1 and are #aea made of greater holiness4 ,whereas on persons greater grace is bestowed by unction and benediction4 ,but some in the benediction of ornaments1 let fall their hands1 of which we shall speak in the second book under the head of the ,deacon4 ,footnote #edb ,footnote #eci3 ,hebrews x1 #a4 ,footnote #edj3 ,exodus xxxix4 ,footnote #eda3 ,the history1 use1 and symbolism of the sacred vestments would themselves require a volume to be fully illustrated4 ,footnote #edb3 ,observe that when a person in confirmation is blessed on the forehead1 and when salt1 and water1 and palls1 and vestments1 and the like be consecrated1 the hands are held over them1 because there is a certain virtue in consecrated hands1 which is as it were stirred up when benediction is poured out over anything with the hands suspended in this way4 ,whence the ,apostle admonishing his disciple ,timothy1 saith1 ,i put thee in remembrance that thou stir up the gift of ,god1 which is in thee1 by the laying on of my hands4 ,so that devotion may be stirred up in the body by the suspension of hands1 just as in the heart by the effect4 ,for virtue existeth not only in animate things1 but also in inanimate4 ,whence some do affirm that by the virtue of a church1 if anyone entereth therein from devotion1 his venial sins be forgiven4 ,again1 the hands are thus held in cases of exorcism especially1 as if the priest by the bodily act would put to flight and threaten the devil by the virtue of the consecration of his hands4'--,durandus ii1 #i1 #af4 ,tenthly1 we were to speak of the consecration of ,virgins1 but of this we shall treat in the preface to the second book4 ,footnote #edc ,footnote #edc3 ,this point is not sufficiently connected with our subject to need illustration4 #aeb ,,chapter ,,ix ,,of ,,the ,,sacraments ,,of ,,the ,,church ,difference between a ,sacrament and a ,mystery--,distinction of ,sacraments --,of ,matrimony--,of the ,ring--,of ,second ,marriages--,why ,sacraments were ,instituted4 #a4 ,with respect to the sacraments of the ,church1 it is to be noted that1 according to ,gregory1 there is a sacrament in any celebration when an outward act is so performed as that we receive inwardly some degree of the thing signified2 the which is to be received holily and worthily4 ,also a mystery is that which the ,holy ,ghost worketh secretly1 and invisibly1 so as to sanctify by ,his operation1 and bless by ,his sanctification4 ,a mystery is said to exist in sacraments2 a ministry only in ornaments4 #b4 ,but1 according to ,augustine1 a sacrament is a visible sign of an invisible grace4 ,again1 a sacrifice is visible2 a sacrament invisible4 ,again1 the same sign is a thing which bringeth under cognisance some thing different from itself over and above the outward appearance which it presenteth to the senses4 #c4 ,a sacrament is said also to be a sign of a sacred thing1 or a sacred concealment of a thing4 ,of this we shall further speak in the fourth book1 under the seventh part of the ,canon of the ,mass1 upon the word 'the mystery of faith1' and under the head of the ,oblation4 ,footnote #edd ,footnote #edd3 ,the seventh part of the ,canon of the ,mass is1 ',likewise after supper ,he took the cup into ,his holy and venerated hands2 and when ,he had given thanks1 ,he blessed it and gave it to ,his disciples1 saying1 ,take and drink ye all of this2 for this is the chalice of ,my blood1 of the ,new and ,everlasting ,testament1 the mystery of faith1 which is shed for you and for many for the remission of sins3 ,do this as oft as ye shall drink it in remembrance of me4'--,see ,rationale iv4 #db1 #bj4 #aec #d4 ,some of the sacraments be of necessity only2 some of dignity and necessity2 some of order and necessity2 some of dignity and choice2 and some of choice only4 ,the sacrament of necessity only is baptism1 which when administered by anyone1 so it be in the form of the ,church1 in the greatest extremity profiteth unto salvation4 ,and it is said to be 'of necessity1' because without it no one can be saved1 if it be neglected through contempt4 ,of this sacrament we shall speak in the sixth book1 under the head of ,holy ,saturday4 ,footnote #ede ,the sacrament of dignity and necessity is confirmation3 of dignity1 because it is conferred by the bishop alone2 of necessity1 because he who neglecteth it through contempt of it1 cannot be saved4 ,of this also we shall speak under the head just specified4 ,footnote #ede3 ,the chapter referred to treats of holy baptism doctrinally1 and does not therefore fall within the province of this volume4 #e4 ,the sacraments of order and dignity are ,penance1 the ,eucharist1 and ,extreme ,unction4 ,of order2 because they ought only to be administered by such as are rightly ordained according to the ,church's power of the keys2 except in necessity1 in which one may confess even unto a layman3 of necessity2 since such as neglect them through contempt of them cannot be saved4 ,about penance1 see the sixth book1 upon the fifth day of ,holy ,week1 the ,caena ,domini3 ,footnote #edf about the ,eucharist1 we shall speak in the fourth book1 upon the ,canon2 ,footnote #edg about ,extreme ,unction we have spoken in the preceding chapter4 ,footnote #edf3 ,what we call ,maunday ,thursday1 from ,mandatum novum 7',a new commandment ,i give unto you1' etc471 which the ,church of ,england retains as a ,lesson for the day1 is more properly called ,the ,caena ,domini1 or ,lord's ,supper1 in remembrance 7as ,bishop ,andrewes says7 of the mighty mystery of ,thy holy body and precious blood1 instituted on the evening of this day4--,see ,s4 ,isidore1 ,de ,offic4 ,eccles4 i1 #bh4 ,the chapter referred to 7#gc of the sixth book71 shows that penitents were restored to communion on this day1 and with what ceremonies4 ,footnote #edg3 ,these1 besides their great length1 are not required for the explication of our more immediate subject4 #aed #f4 ,but the sacrament of dignity and choice is ,orders3 of dignity2 because conferred by bishops alone1 and because no one is admitted thereunto save a worthy person and in a worthy way3 of choice2 because anyone may be saved without it4 ,of this we shall speak in the preface to the second book4 ,footnote #edh ,footnote #edh3 ,these1 besides their great length1 are not required for the explication of our more immediate subject4 #g4 ,the sacrament of choice only is matrimony2 and it is said to be of choice1 because anyone may be saved without it4 ,indeed a man seeking to marry is not inclined to tend towards the kingdom of heaven4 ,with respect to this it is to be remarked that1 according to the canons1 the solemnity of marriage ought not to be celebrated from ,septuagesima ,sunday1 because it is a season of sorrow1 until the octave of ,easter1 nor in the three weeks before the ,feast of ,s4 ,john4 ,footnote #edi ,but according to the custom of the ,catholic ,church1 marriages may be solemnised in the church from the morrow of ,low ,sunday1 namely1 from the octave of ,easter1 until the first ,rogation ,day4 ,and from the morning of the first ,rogation ,day this rite is prohibited until the octave of ,whitsuntide inclusively3 and so saith ,pope ,clement in his ,decretal4 ,again1 marriages ought not to be celebrated #aee from the ,first ,sunday in ,advent until the ,epiphany3 nor would they have been allowed until the octave of the ,epiphany had not the ,lord honoured a marriage with ,his presence1 and even with a miracle4 ,footnote #eej ,whence they then chant1 ',to-day the ,church is united to her ,heavenly ,spouse4' ,some1 however1 say that it is more holy to extend this prohibition unto the octave of the ,epiphany4 ,footnote #edi3 ,bp4 ,cosins says that marriages are not to be solemnised from ,advent ,sunday1 until eight days after 7or the octave of7 the ,epiphany2 from ,septuagesima ,sunday until eight days after ,easter2 and from ,rogation ,sunday until ,trinity ,sunday4 ,some of these being times of solemn fasting and abstinence1 some of holy festivity and joy1 both fit to be spent in such holy exercises1 without other avocations4 ,see his ',devotions1' republished by ,messrs ,rivington4 ,footnote #eej3 ,we are accustomed to celebrate only the manifestation of ,christ to the ,gentiles1 on the ,epiphany4 ,but ,s4 ,isidore 7,de ,off4 ,ecc4 i1 #bf7 gives two other objects of commemoration upon this day3 viz4 the baptism of our ,lord1 and his first miracle at the marriage in ,cana4 ,and so the hymn in the ,breviary3 ,ibant ,magi1 quam viderant1 ,lumen requirunt lumine1 ,lavacra puri gurgitis ,peccata quae non detulit1 ,novum genus potentiae6 ,vinumque jussa fundere ,stellam sequentes praeviam2 ,deum fatentur munere4 ,caelestis ,agnus attigit2 ,nos abluendo sustulit4 ,aquae rubescunt hydriae1 ,nutavit unda originem4 ,our own ,church1 however1 retains the old ,gospel for the second ,sunday after the ,epiphany4 ,in the aforesaid times1 therefore1 marriages are not to be contracted2 because these seasons are set apart for prayer4 #h4 ,footnote #eea ,but although the solemnising of marriages is prohibited in these intervals1 yet a contract of marriage holds good at whatever time it may have been duly made4 ,but in that it is ordered by the canons that weddings should not be celebrated in the three weeks before the ,festival of ,s4 ,john ,baptist1 the rule was made that men might be more at leisure for prayer4 ,for the ,church had formerly appointed two periods of forty days1 besides the great one of ,lent3--the one preceding the nativity1 usually called ,s4 ,martin's1 and lasting from his day to the nativity2 ,footnote #eeb the other1 forty days before the ,feast of ,s4 ,john ,baptist3--in which men should give especial heed unto prayers1 alms1 and fastings4 ,but in regard of the frailty of man1 these two seasons have been reduced to one1 and that one again divided into the three weeks of advent1 and three before the nativity of ,s4 ,john3 at which times men ought to fast and abstain from marriage4 ,footnote #eea3 ,a few passages have been omitted in the course of this chapter4 ,footnote #eeb3 ,martinmas is the #aath ,november4 ,the forty days are not exactly made out between this and the ,nativity4 #aef #i4 ,according to ,s4 ,isidore 7of ,seville71 women wear veils1 when they are married1 so that they may know that they must always be subject to their husbands3 and because ,rebecca1 when she saw ,isaac1 veiled herself4 ,the same saith also that married persons after the benediction are coupled by a fillet1 to show that they must not break the tie1 that is the fidelity1 of conjugal unity4 ,and the same fillet is both white and purple mixed2 because the white signifieth purity of life1 and purple their lawful raising of offspring3 so that by this symbol1 their continuance and mutual 'defrauding one another for a time is signified1 as well as their coming together again' ,footnote #eec and return afterwards to conjugal duties4 ,footnote #eec3 ,see ,s4 ,paul ,i ,corinthians vii1 #e4 ,the whole of this passage is quoted from ,s4 ,isidore1 who is1 however1 more circumstantial than ,durandus1 and much more elegant and intelligible in his language4 ,the extreme corruption of the printed copies of our author may be exemplified by referring the reader to the original in ,s4 ,isidore4--,de ,off4 ,eccles4 ii1 #ai4 ,see also ,hugo de ,s4 ,victore1 ,exercit4 ,theol4 ,summ4 ,sent41 ,tract vii4 #aj4 ,also in that at the beginning of the ceremony the husband giveth a ring to the bride1 this is done as a sign of mutual love1 or rather in order that their hearts may be united by the same pledge4 ,and the same ring is put on the fourth finger1 because 7as some say7 a certain vein runneth through it which reacheth to the heart4 ,also one ,protheus is said to have first made a ring of iron as a pledge of love1 and to have enclosed an adamant therein3 and from this he founded the custom of betrothing brides1 because as iron subdueth all things1 so doth love conquer all things1 since nothing is more violent than its ardour4 #aeg #aa4 ,and as an adamant cannot be broken1 so love cannot be overcome3 for love is as strong as death4 ,therefore also he founded the custom of putting the ring on the ring-finger through which a vein passeth to the heart4 ,afterwards1 however1 golden rings were substituted for iron1 and were set with gems1 instead of adamant1 because as gold excelleth other metals1 so doth love excel all other blessings4 ,and as gold is set off by the gems1 so is conjugal love by other virtues4 ,but the word nuptials 7marriage7 is so called according to ,ambrose1 a nubendo 7from covering the head74 ,for brides are wont to veil the head and abstain from speaking4 ,whence also ,rebecca1 when she saw ,isaac to whom she was about to be espoused1 began to veil her face4 ,for bashfulness ought to precede marriage1 inasmuch as bashfulness more highly commendeth wedlock itself3 and the bride should appear rather to be sought by the husband1 than herself to have sought after him4 4 4 4 #ab4 ,we have further to note that a threefold spiritual sacrament is signified by the consummation of marriage4 ,the first sacrament is the spiritual union of the soul to ,god1 through faith1 love1 and charity2 or the union of will1 namely charity which consisteth in the spirit1 between ,god and a just soul4 ,whence saith the ,apostle1 'but he that is joined unto the ,lord is one spirit4' ,footnote #eed ,this sacrament is signified by the union of soul which takes place at the first betrothal in carnal matrimony4 ,the second is the union of the human nature with the divine1 which took place in the incarnation of the ,word of ,god2 or the conformity of nature1 which existeth in the flesh1 between ,christ and ,his ,holy ,church4 ,to which that saying referreth1 ',the ,word was made flesh1 and dwelt among us4' ,footnote #eee ,the third sacrament is the unity of the ,church1 gathered out of all nations and subjected to one spouse1 namely ,christ4 ,this sacrament is typified in the case of such as1 having had one wife and her a virgin1 have afterwards been admitted into holy orders4 ,footnote #eed3 ,i ,corinthians vi1 #ag4 ,footnote #eee3 ,s4 ,john i1 #ad4 #aeh #ac4 ,but when anyone yieldeth to a second marriage1 he giveth up this unity1 and the signification of this third sacrament does not hold in his case3 wherefore marriage should not advance beyond one1 because such advance cannot signify unity4 ,besides1 by a second marriage he departeth from the union of his former marriage3 but the ,church ever since she hath united herself to ,christ1 hath never departed from ,him1 neither hath ,christ ever departed from her4 ,wherefore one who hath twice married cannot signify such an unity4 ,whence also deservedly from the defect of this sacramental signification marriage cannot be repeated4 #ad4 ,note also this1 that according to the statute of the ,council of ,carthage the bridegroom and bride are to be presented by the parents or bridesmen unto the priest in order to be blessed4 ,and having received the blessing1 out of reverence to it1 they do not consummate the marriage till the next day4 #ae4 ,again by the appointment of ,pope ,evaristus marriages are to be blessed by the priest not without prayers and offerings4 ,however1 a man and woman who contract a second marriage must not be blessed by the priest1 since1 they having been already blessed1 the ceremony may not be repeated4 ,nor ought marriages to be blessed unless both parties are still unmarried1 for the reason given in the preface to the second book4 ,footnote #eef ,footnote #eef3 ,it is laid down that a widow on taking the vows is not veiled by the bishop1 as is the case with a virgin4 ',a priest1' ,durandus continues1 'is prohibited from taking a part in second marriages and from giving the benediction to such as are twice married4 ,but a widow taking the vows is married as it were twice1 first to her late husband1 and secondly unto ,christ in her profession1 wherefore the veil of consecration1 or even of profession1 is not given unto her1 but she herself takes it from the altar4 4 4 4 ,yet in the ,pontifical1 according to the ,roman ,order1 we find the benediction of a widow professing continence1 and also of her veil4 ,for the ,lord also comforted the widow of ,serepta by the hand of ,elias the prophet4 ,and ,i have myself seen in the city 7,rome1 of course7 the ,cardinal ,bishop of ,ostia bless two widows among the virgins who took the vows' 7,proem4 ,,ii1 c4 #dg74 #aei ,and any priest who shall have given the blessing in such a second marriage is to be suspended from his office and benefice and to be sent to the apostolical see2 a custom this1 introduced as an incitement to continence4 ,according to the custom of some places1 if anyone contracts a second marriage with an unmarried woman the benediction is repeated3 but this does not avail unless our ,lord the ,pope know of it and approve it4 ,some also say that if any unmarried persons were not blessed when they contracted marriages1 they may when marrying a second time receive the benediction2 but if they were blessed at first1 it cannot be repeated at a second marriage even though the first were never consummated4 ,of the benediction of virgins we shall speak in the preface and the second book4 ,footnote #eeg ,footnote #eeg3 ,see chap4 viii1 note #eg4 #af4 ,but it is to be noted that one sacrament may be more worthy than another in four ways3 namely1 in efficacy1 as baptism2 in sanctity1 as the eucharist2 in significancy1 as marriage 7though some do not admit this way72 in the dignity of the administrator1 as confirmation and orders4 #ag4 ,but is it asked why sacraments are appointed1 when without them ,god could have given eternal life and ,his ,grace unto mankind8 ,i answer1 for three reasons4 ,first1 for our humiliation2 in order that when man reverently humbleth himself by the command of ,god unto insensible and inferior things1 he may from this obedience become more acceptable unto ,him4 ,secondly1 for our instruction2 that by that which is seen objectively in a visible form1 our mind may be instructed in that invisible virtue1 which is to be perceived within4 #afj ,thirdly1 for our exercising3 in order that1 since man ought not to be idle1 there may be set before him a useful and healthy exercise in the sacraments2 so that he may avoid vain and hurtful occupation4 ,according to that saying1 ',always be doing some good work1 that the devil may find you occupied4' ,wherefore1 as we said in the foregoing chapter1 they must never be neglected4 ,,end ,,of ,,the ,,first ,,book #afa ,,epilogue ,,to ,,the ,,whole ,,work ,footnote #eeh ,footnote #eeh3 ,job xxxviii1 #ca4 ,see the ,proeme towards the beginning4 ,let none imagine that in the foregoing work the divine offices be sufficiently set forth1 lest by extolling that which is human1 he rashly depreciate that which is divine4 ,for in the divine offices of the ,mass1 so many and so great be the mysteries involved1 that none1 unless he be taught of the spirit1 is sufficient to explain them4 ',for who knoweth the ordinances of heaven1 or can explain the reasons of them upon earth8 ,footnote #eei ,for he that prieth into their ,majesty is overwhelmed by their glory4 ,but ,i1 who cannot from the weakness of mine eyes behold the sun in his brightness1 have looked on these mysteries1 as through a glass1 darkly3 and1 not penetrating into the interior of the palace1 but sitting at the door1 have done diligently1 as ,i could1 not sufficiently1 as ,i would4 ,for on account of the innumerable and inevitable business of the ,apostolic ,see1 ,footnote #efj pressing on me daily1 like a flood1 and holding down the mind of him that would diligently rise to a contemplation of heavenly things3 ,i1 perplexed as it were1 and entangled in the knots of various employments1 could not have the leisure that ,i wished for1 and could scarcely either dictate what ,i had composed1 or compose what ,i had conceived4 #afb ,for the mind that is divided in several trains of thought hath less power in each4 ,wherefore ,i not only ask pardon of the courteous reader1 but implore the assistance of a friendly corrector4 ,for ,i cannot deny that many things are inserted in this book which may be blamed1 and that justly and without temerity4 ,but if anything worthy be found in it1 let the praise thereof be ascribed entirely to ,divine ,grace3 for 'every good gift1 and every perfect gift is from above1 and cometh down from the ,father of ,light4' ,footnote #efa ,but let that which is unworthy1 be set down to human insufficiency1 'for the corruptible body presseth down the soul1 and the earthly tabernacle weigheth down the mind that museth upon many things4' ,footnote #efb ,that which is worthy hath been taken from the sayings of others1 whose words ,i have introduced1 rather by way of recital ,footnote #efc after than of approval4 ,i have collected from diverse books1 the manner of the honey making bee1 not without profit1 of those things which divine grace hath held forth to me3 and this doctrine1 flowing with sweetness like the honeycomb1 ,i offer1 trusting in ,god's help1 to those who desire to meditate on the divine offices3 expecting this reward alone of my great toil among men1 that they will pray earnestly to the merciful ,judge for the pardon of my transgressions4 ,,gulielmi ,,durandi1 ,epi ,mimatensis ,liber de ecclesiis et ornamentis ecclesiasticis explicit feliciter4 ,footnote #eei3 ,see the ,preface4 ,footnote #efj3 ,book viii1 chap4 #ad4 ,footnote #efa3 ,s4 ,james i1 #ag4 ,footnote #efb3 ,wisdom ix1 #ag4 ,footnote #efc3 ,the passage seems corrupt3 but the sense appears to be1 'reciting them1 as testimonies in my favour1 and not presuming to add my testimony to their worth4 #afc ,,supplement ,for the avoiding continual reference1 for the extreme beauty of the treatise itself1 for its value as an older document than the ',rationale1' and for the advantage of comparison with the latter in subject1 sentiment1 style1 and often language1 the ,editors have subjoined a translation of the first and second chapters of the ',mystical ,mirror of the ,church' of ,hugo de ,sancto ,victore4 7,folio ,edition1 #bcg ,e7 ,a ,prologue to the ',mystical ,mirror of the ,church1' made by ,master ,hugh of ,s4 ,victor4 ,your love hath asked of me to treat of the sacraments of the ,church1 and to set forth unto you their mystical sweetness4 ,but since with the more willingness1 because with the more ease and boldness ,i do evolve 7after my custom7 points of logic rather than of theology2 ,i began to doubt whether to withstand your admonition or the rather to write4 ,but when ,i presently remembered how that every good thing when shared with others becometh more bright and beautiful when it is shared1 ,i incontinently betook myself to my pen1 having invoked the aid of ',him ,who openeth and no man shutteth1 and shutteth and no man openeth4' ,footnote #efd ,wherefore ,i have put into the lips of your understanding the tractate which you did desire1 flowing within with nectar like the honeycomb3 and the same1 because therein ye may see as in a mirror what every thing in the church doth mystically denote1 ,i have called ',the ,mystical ,mirror of a ,church4' ,footnote #efd3 ,apocalypse iii1 #g4 #afd ,,chapter ,i ,,of ,a ,,church ,the material church in which the people cometh together to praise ,god1 signifieth the ,holy ,catholic ,church1 which is builded in the heavens of living stones4 ,this is the ,lord's house which is firmly builded4 ,the 'chief corner-stone is ,christ4' ,upon this1 not besides this1 is the 'foundation of the apostles and prophets'2 as it is written1 ',her foundations are upon the holy hills4' ,footnote #efe ,the walls builded thereon1 be the ,jews and ,gentiles coming from the four quarters of the world unto ,christ4 ,all the stones be polished and squared2 that is1 all the saints be pure and firm3 the which also be placed so as to last for ever by the hands of the ,chief ,workman4 ,of these some be borne and do not bear1 as the more simple folk in the ,church2 some be borne and do also bear1 as the middling sort2 others do only bear1 and be not borne1 save by ,christ alone4 ,who is the single ,cornerstone4 ,and in this house by how much anyone doth differ from and excel others1 by so much being the more humble doth he hold up more of the building4 ,one charity doth join all together after the fashion of cement3 and the living stones be bound together by the bond of peace4 ,the towers be the preachers and the prelates of the ,church3 who are her wards and defence4 ,footnote #efe3 ,psalm lxxx 7,fundamenta ejus71 ,i4 #afe ,whence saith the bridegroom unto his spouse in the ,song of ,songs3 ',thy neck is like the tower of ,david builded for an armoury4' ,footnote #eff ,the cock which is placed thereon representeth preachers4 ,for the cock in the deep watches of the night divideth the hours thereof with his song3 he arouseth the sleepers2 he foretelleth the approach of day2 but first he stirreth up himself to crow by the striking of his wings4 ,behold ye these things mystically3 for not one is there without meaning4 ,the sleepers be the children of this world1 lying in sins4 ,the cock is the company of preachers1 which do preach sharply1 do stir up the sleepers to cast away the works of darkness1 crying1 ',woe to the sleepers3 awake thou that sleepest'2 which also do foretell the coming of the light1 when they preach of the day of judgment and future glory4 ,but wisely before they preach unto others do they rouse themselves by virtues from the sleep of sin1 and do chasten their bodies4 ,whence saith the ,apostle1 ',i keep under my body and bring it into subjection4 ,footnote #efg ,the same also do turn themselves to meet the wind when they bravely do contend against and resist the rebellious by admonition and argument1 lest they should seem to flee when the wolf cometh4 ,the iron rod upon which the cock sitteth1 showeth the straightforward speech of the preacher2 that he doth not speak from the spirit of man1 but according to the scriptures of ,god3 as it is said1 ',if any man speak1 let him speak as the oracles of ,god4' ,footnote #efh ,in that this rod is placed above the cross1 it is shown that the words of ,scripture be consummated and confirmed by the cross3 whence our ,lord said in ,his ,passion1 ',it is finished4' ,footnote #efi ,and ,his title was indelibly written over ,him4 ,footnote #eff3 ,cant4 iv1 #d4 ,footnote #efg3 ,i ,corinthians ix1 #bg4 ,footnote #efh3 ,i ,s4 ,peter iv1 #b4 ,footnote #efi3 ,s4 ,john xix4 #aff ,the ball 7tholus7 upon which the cross is placed doth signify perfection by its roundness3 since the ,catholic faith is to be preached and held perfectly and inviolably3 ',which faith1 except a man do keep whole and undefiled1 without doubt he shall perish everlastingly4' ,or else the ball doth signify the world redeemed by the price of the ,cross3 on which account the cross is placed over it4 ,the cock being set over the cross signifieth that the preacher ought to make sure this point1 that ,christ redeemed the world by ,his ,cross4 ,the pinnacle and turret show the mind or life of a prelate who tendeth unto things above4 ,the bells1 by the voice of which the people are called together unto the church1 typify also preachers3 the which being necessary for many uses1 are called by many names4 ,the clapper1 which causeth the sound from the two sides of the bell1 is the tongue of the preacher which causeth both ,testaments to resound4 ,the wooden frame1 whence the bell hangeth1 signifieth the ,cross2 the cramps1 charity2 by which charity the preacher1 being fast bound to the ,cross1 boasteth1 saying1 ',god forbid that ,i should glory save in the ,cross of our ,lord ,jesus ,christ' ,footnote #egj ,the rope is the life and humility of the preacher4 ,whence the ,apostle saith1 ',he condescendeth towards others4 ,whether we exalt ourselves it is for ,god2 whether we abase ourselves it is for you4' ,footnote #ega ,the rings on the rope are perseverance and the crown of reward4 ,the glazed windows of the church be the ,holy ,scriptures1 which do ward off the wind and the rain1 that is1 do repel all hurtful things2 and when they do transmit the brightness of the ,true ,sun by day into the church1 they do give light to them that be therein4 ,these be wider within than without1 because the sense mystical is more ample and more pre-eminent than the sense literal4 ,these be frequented of preachers1 'who do fly as a cloud and as the doves to the windows4' ,footnote #egb ,footnote #egj3 ,galatians vi1 #ad4 ,footnote #ega3 #b ,corinthians v1 #ac4 ,vulgate4 ,footnote #egb3 ,isaiah lx1 #h4 #afg ,also by the windows the five senses of the body be signified3 which ought to be narrow without1 lest they should take in vanities1 but should be wide within to receive spiritual good4 ,the door is ,christ3 whence the ,lord saith in the ,evangele1 ',i am the door4' ,footnote #egc ,the pillars be doctors2 who do hold up spiritually the temple of ,god by their doctrine1 as do the evangelists also the throne of ,god4 ,these1 for the harmony of divine eloquence1 be called silver columns3 according to that of the ,song of ,songs1 ',he made the pillars thereof of silver4' ,footnote #egd ,the stalls do denote the contemplative3 in whom ,god doth rest without offence4 ,these1 for that they do contemplate the highest divinity and glory of the eternal life1 be compared unto gold3 whence in the aforesaid ,song of ,songs it is said1 ',he made a golden bed4' ,footnote #ege ,the beams be such as spiritually sustain the ,church3 the ceilings such as adorn it and strengthen it2 of the which 7because they be not corrupted by vices7 the bride glorieth in the same ,canticles1 saying1 ',the beams of our house are cedar and our rafters of fir4' ,footnote #egf ,for ,god hath built ,his ,church of living stones and imperishable wood3 according to that1 ',solomon made himself a litter of the wood of ,lebanon2 ,footnote #egg that is ,christ of ,his saints made white by chastity4 ,the chancel1 when lower than the body of the church1 showeth mystically how great humility ought to be in the clergy3 according to the saying1 ',the greater thou art the more humble thyself4' ,footnote #egh ,the altar signifieth ,christ1 without ,whom no acceptable gift is offered unto the ,father4 ,whence the ,church uttereth her prayers unto the ,father through ,christ4 ,the vestments with which the altar is adorned be the saints of whom the ,prophet speaketh unto ,god1 saying1 ',thou shalt surely clothe ,thee with them all as with an ornament4' ,footnote #egi ,footnote #egc3 ,s4 ,john x4 ,footnote #egd3 ,cant1 iii1 #aj4 ,footnote #ege3 ,cant1 iii1 #aj4 ,footnote #egf3 ,cant1 i1 #ag4 ,footnote #egg3 ,cant1 iii1 #i4 ,footnote #egh3 ,eccles4 iii1 #ah4 ,footnote #egi3 ,isaiah xlix1 #ah4 #afh ,the steps by which we ascend unto the altar do spiritually denote the apostles and martyrs of ,christ who have shed their blood for the love of ,him4 ,the bride in the ,canticles saith1 ',the ascent unto it is purple1 the midst thereof being paved with love4' ,footnote #ehj ,furthermore1 the fifteen virtues be expressed by the fifteen steps with which they went up unto the temple of ,solomon3 and the same be shown by the prophet in the fifteen continuous ,psalms1 which the righteous man hath disposed as steps or degrees in his heart4 ,footnote #eha ,this is the ladder which ,jacob saw1 the top of which touched the heavens4 ,the lights of the church be they by whose doctrine the ,church shineth as the sun and the moon2 unto whom it is said by our ,lord's voice1 ,footnote #ehb ',ye are the light of the world4' ,they be also the examples of good works3 whence ,he saith in ,his admonitions1 ',let your light so shine before men4' ,footnote #ehc ,in that the church is adorned joyfully within but not without1 is shown morally that its ',glory is all from within4' ,footnote #ehd ,for although it be contemptible externally1 yet doth it shine within in the soul1 which is the abode of ,god3 whence the ,church saith1 ',i am black but comely4' ,footnote #ehe ,and again1 ',yea1 ,i have a goodly heritage4' ,footnote #ehf ,which the ,prophet considering1 saith1 ',lord1 ,i have loved the habitation of ,thy house3 and the place where ,thine honour dwelleth1' ,footnote #ehg which place also ,faith1 ,hope1 and ,charity do spiritually adorn4 ,footnote #ehj3 ,cant1 iii1 #aj4 ,vulgate4 ,footnote #eha3 ,the fifteen ,psalms1 cxx-cxxxiv of our version1 are called ,songs of ,degrees4 ,footnote #ehb3 ,s4 ,matthew v4 ,footnote #ehc3 ,ibid4 ,footnote #ehd3 ,here is an allusion to ,psalm xlv 7,eructavit cor meum71 #ad4 ,footnote #ehe3 ,cant1 i1 #e4 ,footnote #ehf3 ,psalm xvi 7,conserva me ,domine71 #g4 ,footnote #ehg3 ,psalm xxvi 7,judica me ,domine71 #h4 #afi ,the cross of triumph is placed in the middle of the church1 because the ,church loveth her ,redeemer in the middle of her heart1 and 'the midst thereof is paved with love for the daughters of ,jerusalem4' ,footnote #ehh ,the which as a sign of victory1 let all who see say one and all1 ',hail1 salvation of the whole world3 hail1 life-giving ,tree6' ,wherefore1 lest we should ever forget the love of ,god for us1 ',who gave his only-begotten ,son' to redeem us ,his servants1 the ,church armeth herself in her bosom and forehead with this sign1 signifying that the mystery of the cross must always be believed by us in our heart1 and confessed openly with our mouth4 ,the figure of which went before her in ,egypt4 ,but when we cross ourselves from the forehead downwards1 and then from the left to the right1 we do set forth this mystery1 that ,god 'bowed the heavens and came down1' to teach us to prefer things eternal unto things temporal4 ,but by this sign the army of the devil is overthrown2 the ,church triumpheth1 'terrible as an army with banners4' ,footnote #ehi ',how dreadful is this place3 this is none other but the house of ,god4' ,footnote #eij ,and the ,hymn saith1 ',the banners of the ,king come forth3 the ,cross unfolds its mystery4' ,footnote #eia ,round this do the heavenly legions rally4 ,of this it is written1 ',i saw the holy city4 ,new ,jerusalem1 coming down from ,god out of heaven4' ,footnote #eib ,footnote #ehh3 ,cant4 iii1 #aj4 ,footnote #ehi3 ,cant1 vi1 #aj4 ,footnote #eij3 ,genesis xxviii1 #ag4 ,footnote #eia3 ,the hymn1 ,vexilla ,regis1 occurs in the office for ,passion ,sunday4 ,footnote #eib3 ,apoc4 xxi1 #b4 ,for the ,church is militant here2 in her home she doth reign3 a part is in pilgrimage1 a part in glory4 ,that which is in pilgrimage coming up from her exile through the desert1 doth sigh for her home1 from the 'waters of ,babylon for the heavenly ,jerusalem2' while the other part1 continually seeing peace1 doth hold perpetual festival4 ,thus the heavenly city of ,jerusalem is called the 'vision of peace4' ,footnote #eic ,footnote #eic3 ,see note #d on the ,rationale1 ,i4 i1 p4 #ac4 #agj ,how glorious is her kingdom1 'glorious things are spoken of thee1 thou city of ,god4' ,footnote #eid ,her guardians be the citizens of heaven1 the legions of angels with the glorious company of the apostles1 the prophets1 and the patriarchs1 the armies of martyrs robed in purple1 the flowers of virgins1 the verdant choir of confessors1 compassed about with the universal assembly of all the saints1 chaste and glorified6 ,and this wondrous court of heaven is yet more wondrously adorned by that one incomparable jewel1 the ,virgin ,mother1 'whose like there ne'er hath been1 whose like there ne'er shall be4' ,but how great is the admiration of all in beholding the ,king ,himself1 and how harmonious be the songs in praise of ,him2 this is known to those alone1 who have deserved to stand amongst the happy throng1 and to behold the mystery of the ,trinity and the glory of ,christ3 ,who is encircled by the angelic choirs2 upon ,whom the angels desire continually to gaze4 ,to behold this the ,immortal ,king face to face1 the ,church below is preparing herself3 and while she keepeth here her feasts of time1 she is remembering the festivals of her home and of eternity2 in which the bridegroom is hymned by angelical instruments4 ,and all the saints continually celebrating the day of great festivity 'which the ,lord hath made1' cease not in their nuptial songs to laud the eternal bridegroom1 the beautiful in form above the sons of men2 ,him who hath chosen the ,church for ,himself of ,his free mercy4 ,of whom1 as ,he had seen her from eternity1 ,he saith1 ',i will get ,me to the mountain of myrrh1 and to the hill of frankincense and will speak unto my spouse4' ,footnote #eie ,for whom ',he came forth as a bridegroom out of ,his chamber1 and rejoiced as a giant to run his course'2 ,footnote #eif when ,he went forth from ,his ,father1 and returned unto ,his ,father--went forth indeed even unto ,hades1 returned unto the ,throne of ,god--to make all ,his elect1 from the beginning even unto the end of the world1 one kingdom in the vision of the ,supreme ,trinity3 in which is glorified 'one ,god world without end4' ,footnote #eid3 ,psalm lxxxvii 7,fundamenta ejus71 #b4 ,footnote #eie3 ,cant1 iv1 #f4 ,footnote #eif3 ,psalm xix 7,caeli enarrant71 #e4 #aga ,,chapter ,,ii ,,of ,,the ,,dedication ,,of ,a ,,church ,with what carefulness and love ,christ doth adorn the bride for ,himself and prepare her for her heavenly dedication1 is in part signified by the consecration of the material church4 ,the bishop compasseth the church to be dedicated three times1 sprinkling it with holy water1 the clergy and people following him4 #bci ,a4 ,in the meanwhile without and within there be burning twelve lamps4 ,so often as he cometh to the door 7which for a mystical reason is shut71 the bishop smiteth the lintel with his pastoral staff1 saying ',lift up your heads1 ,o ye gates1 and be ye lift up1 ye everlasting doors1 and the ,king of ,glory shall come in4' ,footnote #eig ,footnote #eig3 ,psalm xxiv 7,domini est terra74 ,the deacon answereth1 ',who is the ,king of ,glory8' ,to whom the bishop1 ',the ,lord of ,hosts3 ,he is the ,king of ,glory4' ,at the third time1 the door being thrown open1 he entereth with the clergy and people1 saying1 ',peace be to this house4' ,then he performeth the other ceremonies which pertain to dedication4 ,but whatever things be here done visibly1 the same doth ,god work by ,his invisible power in the soul1 which is the true ,temple of ,god3 wherein ,faith layeth the foundation1 ,hope raiseth the buildings1 and ,charity finisheth it4 ,also the ,church ,catholic herself1 being made one out #agb of many stones1 is the temple of ,god2 because many temples make one temple1 of which there is one ,lord and one ,faith4 ,wherefore the house must be dedicated2 the soul sanctified4 ,water is penitence3 salt1 wisdom2 the threefold aspersion1 the threefold immersion in baptism2 the twelve lights1 the twelve apostles1 preaching the mystery of the ,cross2 the bishop1 ,christ2 his staff1 ,christ's power2 the three strokes on the door1 ,christ's dominion over all things in heaven1 earth1 and hell3 'that all the threefold frame of things may bow the knee to ,him1 their ,lord4' ,again1 the question of the deacon within is the ignorance of the people2 the opening of the door1 the ejection of sin4 ,the bishop entering1 prayeth for peace on the house1 and ,christ entering the world maketh peace between ,god and men4 ,then prostrate he prayeth unto the ,lord for its sanctification3 and so ,christ1 humbled in ,his ,passion1 prayed for ,his disciples and them that should believe1 saying1 ',father1 sanctify them in ,thy truth4' ,footnote #eih ,footnote #eih3 ,s4 ,john xvii4 ,arising he does not give the salutation but only prayeth3 because they who be not yet sanctified must not be blessed but only prayed for4 ,the writing the alphabet upon the pavement is the simple teaching of faith in the heart of man4 ,the line drawn from the left corner of the east unto the right corner of the west1 and the other line from the right of the east unto the left of the west1 do express the ,cross1 and also the gathering in of both peoples3 according as ,jacob blessed the children of ,joseph with his hands crossed4 ,footnote #eii ,footnote #eii3 ,genesis xxviii ,for although ,christ passing from the east did leave the ,jews1 because they would not believe1 on ,his left hand1 and did come unto the ,gentiles2 to whom1 though they had been in the west4 ,he granteth to be on the right hand3 yet will he again1 passing from the ,gentiles who be placed in the #agc right of the east1 visit the ,jews in the left hand corner3 who1 it is evident1 be worse than ,he first found the ,gentiles4 ,the staff with which the alphabet is described typifieth the ministry of teachers1 by which the conversion of the ,gentiles is effected and that of ,jews perfected4 ,in that afterwards the bishop standing before the altar saith1 ',o ,god1 make speed to save us'2 he doth signify those who having received the faith are preparing themselves to fight4 ,and because they be still in conflict1 and as it were amongst sighs1 the ,alleluia is not yet added4 ,after this the water is blessed with salt and ashes2 wine mixed with water being also added4 ,the water is the people2 the salt1 doctrine2 the ashes1 the remembrance of the ,passion of ,christ4 ,the wine mixed with water is ,christ1 ,god and ,man2 the wine ,his ,godhead1 the water ,his ,manhood4 ,thus the people is sanctified by the doctrines of faith and remembrance of the ,passion1 being united with its ,head both ,god and ,man4 ,whence the altar and the church be sprinkled within2 to show that within1 as without1 the spiritual ,church must be sanctified4 ,the aspersory1 made of hyssop1 denoteth humility2 with which grace the ,catholic ,church being sprinkled is purified4 ,the bishop compasseth the church in lustration and as if bestowing his care upon all4 ,in the meanwhile is chanted the ,psalm1 ',let ,god arise and his enemies be scattered1' with its proper response and antiphon1 which is followed by another1 ',whoso dwelleth under the defence of the most high4' ,then the bishop chanteth1 ',my ,house shall be called an ,house of ,prayer1' and also1 ',i will tell out thy name among my brethren4' ,and because no work can prosper without ,god1 he prayeth in conclusion that they may be heard who shall enter therein to pray for blessings4 ,after this he approacheth unto the altar1 saying1 ',i will go up unto the altar of the ,lord1' with the whole ,psalm3 and what remains of the water #agd he poureth away at the base of the altar1 committing unto ,god that which surpasseth human abilities in so great a sacrament4 ,after this the altar is wiped with a linen cloth4 ,the altar is ,christ1 the cloth is his flesh1 brought by the beating of ,his ,passion unto the whiteness and glory of immortality4 ,next the bishop offereth upon the altar frankincense1 which is burnt in the shape of a cross in the middle thereof2 and at its four corners he maketh crosses with sanctified oil4 ,then upon each of the four walls of the church there be made three crosses with the same oil3 and the consecration being thus finished1 the altar is covered with a white veil4 ,incense1 prayers1 and oil do denote the grace of the ,holy ,ghost4 ,whose fulness--'like the precious ointment upon the head that ran down unto the beard3 even unto ,aaron's beard1' ,footnote #fjj --came down upon the apostles and their disciples3 who preached the mystery of the ,cross through the four quarters of the world1 the ,lord working with them4 ,the white covering doth typify the joy of immortality3 concerning which the ,son exulteth1 saying unto the ,father1 ',thou hast put off my sackcloth1 and girded me with gladness4' ,footnote #fja ,footnote #fjj3 ,psalm cxxxiii 7,ecce quam bonum71 #b4 ,footnote #fja3 ,psalm xxx 7,exaltabo te ,domine71 #ab4 #age ,,appendix ,a ,,chancels ',the temple of old was divided into two parts by a veil hung in the middle thereof4 ,the first part was called the ,holy ,place1 but the inner part the ,holy of ,holies4 ,whatever part then of the office of the ,mass cometh before the secret ,footnote #fjb is performed as it were in the outer place3 but the secret itself within the ,holy of ,holies4 ,there were in the ,holy of ,holies the altar of incense1 the ark of the testimony1 the mercy-seat above the ark1 and over this two cherubims of glory with their faces looking towards each other4 ,herein the high priest entered alone once in the year1 having the names of the patriarchs written upon the breastplate of judgment and the shoulderplates1 and bearing a censer of burning coals and blood1 and incense1 which with prayer he placed in the thurible until the cloud of incense covered him4 ,footnote #fjc ,footnote #fjb3 ,after the ,sanctus1 which1 as we shall find1 was performed with the full choir and the accompaniment of organs1 came the secret1 which embraced the whole ,canon of the ,mass1 performed by the celebrant alone1 and the celebration of the ,holy ,eucharist4 ',it is called the secret because these things be hidden from us1 since the nature of man can in no wise fully comprehend so great a mystery3 for the denoting of which it is rightly performed secretly4 ,to signify the same also1 the priest when entering upon the secret is veiled as it were with the side curtains4' ,see other mystical reasons adduced in the remainder of this passage1 ,book ,,iv1 ,chapter #ce1 and in ,chapter #ci an account of the side curtains4 ,upon the use of these see also the ,dublin ,review1 vol4 x1 p4 #cci4 ,footnote #fjc3 ,see ,leviticus xvi2 ,exodus xxviii1 xxxix1 and xl4 #agf ,afterwards he sprinkled the mercy-seat and the altar with blood1 and then he went out to the people1 and washed his vestments in the evening4 ,these were types of old1 but they have ceased since the things signified thereby have come4 ,but thus the former temple doth denote the present church2 the ,holy of ,holies1 heaven2 the high priest1 ,christ2 the blood1 ,his ,passion2 the coals1 ,his love2 the thurible4 ,his flesh2 the burning incense1 prayers of sweet savour2 the altar1 the hosts of heaven2 the ark1 ,christ in ,his humanity2 the mercy-seat1 ,god the ,father2 the two cherubims1 the twain ,testaments1 the which do look towards each other because the two do agree2 the vestments which be washed1 mankind4 ,wherefore consider what things were done of old1 and what things ,christ hath done1 and then see how the minister of the ,church doth represent the same in the office of the ,mass4 ,by the ark also is signified the humility of ,christ1 from which through his mercy all good hath come unto us' 7,durandus1 ,book ,,iv1 ,preface #ac1 #ad74 ,in the next section the same subject is further illustrated1 though without reference to the immediate subject of this appendix1 the necessity of the division of every church into a chancel and nave4 ,the reader may consult a most interesting series of chapters in ,hugo de ,sancto ,victore 7,tituli ii-viii1 ,ex4 ,misc4 ,,ii1 ,lib4 ,,iv7 upon this subject3 the passages are far too long for insertion here4 ,the absolute necessity of this twofold division is a point which it is more than painful at this time to have to prove4 ,it is only within the last two centuries that our own or any branch of the ,church ,catholic has dared to depart from an usage which1 if any1 has universality1 antiquity1 and consent on its side1 and of whose authority was never any doubt in the ,church4 #agg ,for some of the arguments which have been adduced in the present controversy we must refer to the publications of the ,cambridge ,camden ,society1 and particularly the ,ecclesiologist4 ,there is nothing more wanted than a careful treatise on the subject which shall in a compendious form put this and several points depending upon it1 such as orientation itself1 and praying towards the east1 in a clear light4 ,,appendix ,b ,,orientation ',furthermore albeit ,god is everywhere1 yet ought the priest at the altar and in the offices to pray towards the east3 according to the constitutions of ,vigilius1 ,pope4 ,whence in churches which have the doors at the west1 he that celebrateth turneth in the salutations to the people3 but in churches which have the entrance at the east1 ,footnote #fjd as at ,rome1 there is no need in the salutations for turning round1 because the priest always turneth to the people4 ,the temple also of ,solomon1 and the tabernacle of ,moses had their entrance from the east4 ,pray we therefore towards the east1 being mindful1 firstly1 that ,he1 ,who is the splendour of eternal light1 hath illuminated 'them ,footnote #fje that sit in darkness and the shadow of death1 rising with healing in his wings'3 ,footnote #fjf of whom it is said1 ',behold the man1 whose name is the ,east4' ,footnote #fjg ,for the which cause he saith in the book of ,wisdom1 ,footnote #fjh #agh ',we ought to pray eastward1 where the light ariseth4' ,not because the ,divine ,majesty is locally in the east3 which is potentially and essentially in all places2 as it is written1 ',do not ,i fill ,footnote #fji heaven and earth'2 and in like manner speaketh the ,prophet1 ,footnote #faj ',if ,i ascend into heaven4 ,thou art there3 if ,i go down to hell1 ,thou art there also'3 but because to those 'who fear ,his name shall ,footnote #faa the sun of righteousness arise1' 'which lighteth every man that ,cometh into the world4' ,footnote #fab ,footnote #fjd3 ,s4 ,john ,lateran is an instance4 ,we may observe that the reasons for the orientation of churches must have been very strong to have caused an universal disregard of an example thus set at the centre of ,western ,christendom4 ,footnote #fje3 ,s4 ,luke i1 #gi4 ,footnote #fjf3 ,malachi iv1 #b4 ,footnote #fjg3 ,zechariah vi1 #ab4 ,footnote #fjh3 ,wisdom xvi1 #bh4 ,footnote #fji3 ,jeremiah xxiii1 #bd4 ,footnote #faj3 ,psalm cxxxix 7,domine probasti71 #g4 ,footnote #faa3 ,malachi iv1 #b4 ,footnote #fab3 ,s4 ,john i1 #i4 ,secondly1 that our souls be thereby taught to turn themselves to the things that are more desirable4 ,thirdly1 because they who praise ,god ought not to turn their backs on ,him4 ,fourthly1 according to ,joannes ,damascenus 7who giveth also the three following reasons71 ,footnote #fac to show that we seek our country4 ,footnote #fac3 ,quatuor orationes4 ,we should probably read1 rationes4 ,fifthly1 that we may look upon ,christ crucified1 who is the ,true ,east4 ,sixthly1 that we may prove that we expect ,him to come to be our ,judge4 ,for ,damascenus saith in that place1 ',god planted a garden eastward'2 ,footnote #fad whence man's sin made him an exile1 and instead of ,paradise made him to dwell in the west3 therefore1 looking to our ancient home1 we pray towards the east4 ,footnote #fad3 ,genesis ii1 #h4 ,seventhly1 because our ,lord1 at ,his ,crucifixion1 looked towards the east3 and also when he ascended into heaven4 ,he ascended towards the east3 and thus the apostles adored ,him3 and thus ',he shall come again in like manner as they saw ,him go into heaven4' ,footnote #fae ,footnote #fae3 ,acts i1 #aa4 ,eighthly1 ,daniel likewise in the ,jewish captivity prayed towards the temple4 #agi ,yet ,augustine saith that 'no ,scripture hath taught us to pray towards the east' ,he1 however1 says also1 ',though ,i find not a thing on record in ,scripture1 yet ,i receive it as proceeding from the apostles if the ,universal ,church embrace it' ,footnote #faf 7,durandus ,v1 ii1 #eg74 ,footnote #faf3 ,this section is in several places corrupt3 for example--from ,damascenus the quotation in the sixth head belongs properly to the seventh4 ,our readers may perhaps be reminded of the anecdote of the good ,earl of ,derby 7who1 if the ,reformed ,church in ,england should ever have a calendar of her own1 will assuredly be one of its martyrs71 when on the scaffold4 ,the church of ,bolton was in sight3 and the ,earl requested that he might be allowed to kneel on the western side of the block1 so that the last object on which his eyes were fixed might be ,god's house4 ,his executioners showed their poor malice to the last1 by denying him this wish4 ,s4 ,isidore has a curious passage about orientation4 ,a place1 he says1 designed so as to face the east was called templum1 from contemplating4 ,of which there were four parts2 the front facing the east1 the back the west1 the right hand the south1 and the left hand the north3 whence also when they builded temples1 they took their east at the equinox1 so that lines drawn from east to west would make the sections of the sky on the right and left hands equal1 in order that he who prayed might look at the direct east 7,orig4 ,,xv1 iv74 ,,appendix ,c ,,on ,,the ,,design ,,of ,,the ,,analogium1 ,,ambo ,,or ,,rood ,,loft1 ,,and ,,the ,,reading ,,of ,,the ,,gospel ,,from ,,it #a4 ,we have noted afore1 that the priest1 in the celebration of ,mass1 when it is not ,high ,mass1 himself readeth the gospel4 ,but when a bishop or priest celebrateth ,high ,mass with the highest solemnity1 then1 in some churches1 as at ,rome1 the deacon having kissed the #ahj right hand of the bishop1 taketh the book of the gospel from the altar1 and giveth it to the sub-deacon to bear1 and asketh and receiveth the bishop's or priest's blessing4 ,but in other churches1 he first asketh for the blessing before he taketh the book4 ,the benediction having been bestowed1 the deacon proceedeth along the south side ,footnote #fag of the choir to the rood loft1 and before him goeth the sub-deacon with the volume of the gospel1 and before him the incense-bearer with incense2 and before him the torch-bearer with lighted tapers1 and before him in some churches the banner of the cross3 and thus they ascend the rood loft4 ,and the deacon readeth the gospel3 the which being finished1 they return to the priest or bishop together4 ,which things we will more particularly go through4 ,it is also to be noted1 that in some churches1 the deacon1 when about to go to the rood loft1 beginneth the antiphon which followeth benedictus in the nocturns1 and while he is going thither1 it is taken up1 and finished by the chorus1 to set forth charity3 and it is sung without instruments1 to denote that ,god commandeth us to have love alone4 ,and now is the figure changed3 for the deacon1 who before represented ,s4 ,john ,baptist1 now setteth forth ,s4 ,john ,evangelist3 because 'the law and the prophets were until ,john3 ,footnote #fah and after him the kingdom of heaven is preached4' ,footnote #fag3 ,as is well known1 double staircases to rood lofts appear to have been almost as common in ,england as single ones3 and there are sometimes1 especially in ,norfolk churches1 two corresponding rood turrets4 ,footnote #fah3 #b ,s4 ,luke xvi1 #af4 #b4 ,and the word evangelium meaneth good tidings2 from ,greek text1 well1 and ,greek text1 a messenger4 ,for the preaching of ,christ and ,his apostles is indeed a gospel1 as proclaiming ,life after death1 ,rest after labour1 a ,kingdom after slavery4 #aha #c4 ,and ye are to wit1 that as the head hath pre-eminence over the other members of the body1 and as the other members obey it3 so the gospel is the principal thing of all that are said in the office of the ,mass1 and hath the pre-eminence1 and whatever things be there read1 or sung1 they consent to it1 as may well be perceived4 #d4 ,the deacon therefore first kisseth the hand of the bishop in silence1 because the preacher must proclaim the gospel for the sake of eternal glory1 as saith the spouse in the ,canticles1 ',his right hand shall embrace me4' ,footnote #fai ,also because the angel which came to announce the glory of ,christ's ,resurrection did sit on the right hand1 clothed in white4 ,footnote #fbj ,in other churches1 however1 he doth not kiss1 but only bowing asketh for a blessing4 ,but the sub-deacon or deacon doth not kiss the hands1 but the feet1 of the ,roman ,pontiff1 that he may exhibit the greatest reverence to the greatest bishop1 and show that he is ,his ,vicar1 ,whose feet the woman that was a sinner kissed4 ,footnote #fba ,for his footstool is to be adored because it is holy4 ,whose feet also1 when ,he had risen from the dead1 the woman held and adored4 ,generally1 none ought to kiss the hand of the ,roman ,pontiff1 unless when he receiveth something from his hands1 or giveth something to them3 to show that we ought on both accounts to give thanks unto ,him1 ,who giveth to all of ,his own1 and receiveth from none4 ,footnote #fai3 ,canticles ii1 #f4 ,footnote #fbj3 ,s4 ,mark xvi1 #e4 ,footnote #fba3 ,s4 ,luke vii1 #cg4 #e4 ,the deacon incontinently thereafter taketh the book of the gospel from the altar1 because the ',law shall go forth out of ,sion1 and the ,word of the ,lord from ,jerusalem'3 ,footnote #fbb not the ,mosaic ,law which went forth of ,sinai1 but the ,gospel ,law1 of which the ,prophet saith1 ',behold the days come1 saith the ,lord1 that ,i will make a new covenant with the house of ,jacob and with the house of ,israel4' ,footnote #fbc ,footnote #fbb3 ,micah iv1 #b4 ,footnote #fbc3 ,jeremiah xxxi1 #ca4 #ahb ,the book is also taken from the altar1 because the apostles received the gospel from the altar1 when they went about preaching the ,passion of ,christ4 ,or the altar in this place signifieth the ,jews1 from whom the kingdom of ,god is taken1 and given unto a nation that will do its fruits3 and from this1 that the gospel is taken from the altar1 we learn1 that it is the ,word of ,god1 which is signified by the altar1 according to that saying1 ',an altar of earth shall ye make unto me4' ,footnote #fbd ,footnote #fbd3 ,exodus xx1 #bd4 #f4 ,but he taketh it1 according to some1 from the right side of the altar3 because the ,church of the ,jews1 whence our ,church springeth1 was situate in the east3 and placeth it on the left1 as it is written1 ',his left hand is under my head1 and his right hand doth embrace me'3 ,footnote #fbe and that for a threefold cause4 ,firstly1 the gospel teacheth that things celestial1 which be signified by the right1 be preferred to things terrestrial1 which the left hand setteth forth4 ,secondly1 the book is inclined on the left shoulder1 to signify that the preaching of ,christ shall pass from the ,gentiles1 as it is written3 ',in those days ,israel shall be saved4' ,footnote #fbf ,thirdly1 because in temporal life1 which is set forth by that side1 needful is it that ,christ should be preached3 and the book of the gospel is in some churches adorned on the outside with gold and gems4 ,but the book remaineth on the altar1 from the time that the priest goeth there1 till the gospel be read1 because it1 in this respect1 signifieth ,jerusalem3 since the gospel was first preached in ,jerusalem1 and remained there from the advent of the ,lord till it was published to the ,gentiles4 ,as he saith1 ',from ,sion shall go forth the laws4' ,footnote #fbg ,for ,jerusalem was the place of the ,passion1 which is also set forth by the altar4 ,footnote #fbe3 ,canticles ii1 #f4 ,footnote #fbf3 ,romans xi1 #bf4 ,footnote #fbg3 ,micah iv1 #b4 #ahc #g4 ,thereafter he seeketh the benediction3 because none must preach unless he be sent4 ,according to that saying1 ',how shall they preach1 except they be sent8' ,footnote #fbh ,and the ,lord saith to ,his disciples1 ',pray ye therefore the ,lord of the harvest that ,he may send forth labourers into ,his harvest4' ,footnote #fbi ,but ,esaias1 when he had heard the voice of the ,lord1 saying1 ',whom shall ,i send1 and who will go for us8' ,footnote #fcj made answer and said1 ',here am ,i1 send me4' ,and the ,lord said1 ',go and tell this people1' etc4 ,footnote #fbh3 ,romans x1 #ae4 ,footnote #fbi3 ,s4 ,matt1 ix1 #ch4 ,footnote #fcj3 ,isaiah vi1 #h1 #i4 #h4 ,again1 ,moses prefigured this kind of blessing3 who1 when he had ascended unto the mountain1 received the tables of the law and the blessing1 and gave the commandment to the people4 ,and the ,lord also ,himself blessed the order of deacons1 and gave it the ,holy ,spirit and sent it to preach through the whole world4 ,the bishop therefore1 or the priest1 visibly blesseth the deacon who is about to read the gospel1 which he did not do to the sub-deacon when about to read the epistle1 because ,christ sent the law and the prophets1 which be signified by the epistle1 while he remained hidden from the world3 but after that he had visited it1 and conversed with men ,he sent forth ,his apostles and evangelists1 and taught them1 saying1 ',go and teach1 saying1 the kingdom of heaven is at hand4' ,footnote #fca ',and they went through the villages1 evangelising1 and doing cures everywhere4' ,and he sendeth him to read the gospel1 to note that ,christ sent the apostles to preach the kingdom of ,god4 ,footnote #fca3 ,s4 ,matthew x1 #g4 #i4 ,but the deacon1 laying up in his heart the things which were said in the benediction1 must study to show himself pure in heart1 clean in words1 chaste in deed1 that he may be able to set forth the gospel worthily1 because the fountain of living waters1 that is1 the gospel1 doth not flow freely1 except from ,libanus1 that is1 from a chaste heart1 and a pure mouth4 #ahd ,for praise is not seemly in the mouth of a sinner2 nay rather of the sinner saith ,god1 ',what hast thou to do to set forth ,my ordinances1 and take ,my covenant into thy mouth4' ,footnote #fcb ,and therefore he is fortified by the sign of the cross1 and then having received license and benediction1 as is aforesaid1 and having made the sign of the cross1 that he may walk in safety1 proceedeth to the rood loft in silence1 with his eyes fixed on the ground3 bearing1 according to the custom of some churches1 nothing in his hand1 as the ,lord commanded the apostles whom ,he sent to preach the kingdom of ,god4 ',take1' saith ,he1 'nothing for the journey1 and salute no one4' ,footnote #fcc ,but in other churches the deacon beareth a book1 as shall be said hereafter4 ,but when he cometh to the rood loft1 he saluteth it1 as entering into a house to which he offereth peace1 and passeth from the right side of the choir to the left1 as he had before transferred the book from the right to the left side4 ,for when the ,jews had refused the ,word of ,god1 it was preached to the ,gentiles1 who are understood by the left side4 ,footnote #fcb3 ,psalm #a 7,deus ,deorum7 #af4 ,footnote #fcc3 ,s4 ,matthew x1 #aj4 #aj4 ,in the ,roman ,church1 and in certain others1 the sub-deacon ascendeth the rood loft one way1 ,footnote #fcd and the deacon another3 because the one proceedeth to an increase of knowledge by teaching1 the other by learning3 and because the minister by the merit of his works1 and the preacher by the merit of his words1 proceedeth to an increase of righteousness4 ,whence the ,psalmist3 ',thy righteousness standeth like the mountains of ,god'3 ,footnote #fce but they both return to the bishop by the same way1 because by final perseverance they attain their reward1 #ahe as the ,lord testifieth1 saying3 ',he that endureth to the end1 the same shall be saved4' ,footnote #fcf ,and that preaching sufficeth not without good deeds4 ,for ',jesus began both to do and to teach4' ,footnote #fcg ,therefore the preacher returneth by the same way by the which the minister had gone up4 ,moreover1 he that is about to read the gospel goeth and ascendeth by one way1 and returneth by another1 according to that saying1 ',they returned into their own country another way'3 ,footnote #fch because the apostles did first preach to the ,jews and then to the ,gentiles3 as it is written1 ',since ye have cast from you the ,word of ,god1' ,footnote #fci and the rest4 ,footnote #fcd3 ,per dextram partem4 ,we are to imagine1 in the whole of this description1 the spectators supposed to face the altar4 ,so in the fifteenth chapter of this book1 the epistle is said to be read in dextera parte4 ,footnote #fce3 ,psalm xxxvi 7dixit injustus71 #f4 ,footnote #fcf3 ,s4 ,matthew x1 #bb4 ,footnote #fcg3 ,acts i1 #a ,footnote #fch3 ,s4 ,matthew ii1 #ab4 ,footnote #fci3 ,acts xiii1 #df4 #aa4 ,the sub-deacon precedeth the deacon 7because ,john and his preaching preceded ,christ and ,his preaching71 carrying in some churches a cushion2 which he may place under the book4 ,by the cushion1 on which the book resteth1 be set forth the temporal things of life1 as it is written3 ',if we have sown spiritual things1 is it a great matter if we reap your temporal things8' ,footnote #fdj ,for according to the ,apostle1 ',they which serve the altar1 eat of the altar4' ,footnote #fda ,for 'the labourer is worthy of his hire4' ,footnote #fdb ,and the ,lord taught us the law1 ',thou shalt not muzzle the ox when it treadeth out the corn4' ,footnote #fdc ,again1 a cushion is placed under the book to denote that which the ,lord saith1 ',my yoke is easy1 and ,my burden light4' ,footnote #fdd ,austin saith1 ',to this yoke whosoever is subject1 hath all things subject to him4' ,footnote #fdj3 ,i ,corinth1 ix1 #aa4 ,footnote #fda3 ,i ,corinth1 ix1 #ac4 ,footnote #fdb3 ,s4 ,luke x1 #g4 ,footnote #fdc3 ,deuteron4 xxv1 #d4 ,footnote #fdd3 ,s4 ,matthew xi1 #cj4 ,the cushion therefore denoteth the sweetness and pleasure that ariseth from the commands of ,god4 ,whence the ,prophet1 ',thou1 ,o ,god1 hast of ,thy goodness prepared for the poor4' ,footnote #fde ,footnote #fde3 ,psalm lxviii 7,exurgat ,deus71 #aj4 #ahf ,and again1 ',o how sweet are ,thy words unto my taste4' ,footnote #fdf ,yet in the ,roman ,church1 the deacon goeth first1 as the teacher3 sub-deacon followeth as the learner3 the one precedeth1 that he may preach1 the other followeth1 that he may minister4 ,but after the reading of the ,gospel1 the sub-deacon1 as being now sufficiently instructed1 returneth first1 having in his hand the gospel1 as bringing back the gospel as the fruit of his ministrations3 according to that which the ,lord promised3 ',he that receiveth a prophet in the name of a prophet shall receive a prophet's reward4' ,footnote #fdg ,whom therefore the deacon sendeth aforehand to the bishop1 to show that he is bringing back the fruit of his preaching3 concerning which the ,lord commanded1 ',i have called you that ye should go and bring forth fruit1 and that your fruit should remain4' ,footnote #fdh ,moreover1 the deacon1 bearing back the cushion and gospel1 signifieth that the preacher ought1 by his good works1 to offer his life to ,god4 ,whence the ,apostle1 ',whatsoever ye do in word and deed1 do all in the name of our ,lord ,jesus ,christ4' ,footnote #fdi ,footnote #fdf3 ,psalm cxix 7,beati immaculati71 #ajc4 ,footnote #fdg3 ,s4 ,matthew x4 #da4 ,footnote #fdh3 ,s4 ,john xv1 #af4 ,footnote #fdi3 ,colos4 iii #ag4 #ab4 ,the deacon also sendeth aforehand the thurible with incense1 because the works of ,christ preceded ,his doctrine4 ,as it is written1 ',jesus began to do1 and to teach4' ,but the thurible with incense signifieth prayer with devotion1 which the faithful then chiefly ought to employ when they hear the word of ,god4 ,again1 he doth it1 because the preacher must send forth the sweet odour of good works3 according to that saying of the ,apostle3 ',we are a sweet savour of ,christ in every place4' ,footnote #fej ,he whose life is despised needs is it that ,his preaching also is contemned4 ,footnote #fej3 #b ,corinth1 ii1 #ae4 4 4 4 4 4 4 #ahg ,the cross precedeth the gospel in token that the preacher must follow the ,crucified4 ,whence the ,lord saith to ,peter1 ',follow ,me4' ,after this1 the deacon ascendeth the ambo the rood loft4 #ag4 ,now ambo meaneth the pulpit1 whence the gospel is read1 so called from ambio to surround because that place is surrounded with steps4 ,in some churches also there be two ascents1 one left1 namely towards the east1 where the deacon ascendeth2 one to the right1 namely towards the west1 where he descendeth4 4 4 4 4 4 #ah4 ,he ascendeth that he may read the gospel with a loud and clear voice3 as that which is to be heard of all1 according to that saying of the ,prophet1 ',o thou that evangelisest to ,sion1 get thee up into the high mountain4' ,footnote #fea ,footnote #fea3 ,isaiah xi1 #i4 4 4 4 4 4 4 ,also that we may imitate our ,lord1 ,who went up into a mountain1 ,footnote #feb that ,he might preach the gospel4 ,the gospel is also read in a lofty and eminent place1 because it hath been preached throughout all the world3 as it is written3 ',their sound is gone out unto all lands4' ,footnote #fec ,but the epistle is read in a lower place1 as typifying the law1 which was confined to ,judea alone1 as it is written3 ',in ,jewry is ,god known4' ,footnote #fed ,footnote #feb3 ,s4 ,matthew v1 i4 ,footnote #fec3 ,psalm xix 7,coeli enarrant71 #d4 ,footnote #fed3 ,psalm lxxv 7,notus in ,judea71 ,i4 4 4 4 4 4 #ai4 ,but in a ,mass of requiem the gospel is not read in that exalted place1 but at the altar1 to signify that preaching profiteth not the departed4 4 4 4 4 4 #bj4 ,also the gospel is read from an eagle1 according to that saying1 ',he came flying upon the wings of the winds4' ,footnote #fee ,and the eagle itself is covered with a covering of cloth or silk1 on certain feasts1 to signify the softness of the heart3 as he saith1 ',i will take away the stony heart out of your flesh1 and will give you a heart of flesh4' ,footnote #fef ,footnote #fee3 ,psalm xviii 7,diligam ,te71 #aj ,footnote #fef3 ,ezekiel xi1 #ai4 4 4 4 4 4 #ahh #ba4 ,but he that readeth the gospel passeth to the left side3 and setteth his face to the north1 that the saying may be fulfilled1 which is written1 ',i will say to the north give up1 and to the south keep not back' ,footnote #feg 7,durandus1 ,book ,,iv1 chap4 xxiv74 ,footnote #feg3 ,isaiah xliii1 #f4 ,,appendix ,d ,,on ,,the ,,sign ,,of ,,the ,,cross ,in the second chapter of his fifth book ,durandus enters at great length into this subject4 ,the reason for making the sign is to drive away evil spirits1 who1 as ,s4 ,chrysostome says1 'always flee when they see the sign of the cross1 as fearing that staff by which they have been wounded4' ,the pole on which the brazen serpent was raised1 the crossing of ,jacob's hands when blessing ,joseph's children1 the mark tau 7,ezekiel ix1 #d7 on the forehead1 and the seal on the forehead in the ,apocalypse1 are some of the representations of the cross here alleged4 ,the cross is to be made with three fingers1 that is1 the thumb and two fingers1 in honour of the ,trinity4 ,the ,jacobites and ,eutychians use only one finger4 ,next the different methods of crossing are discussed4 ,the sign ought to be made at the end of the gospel1 the creeds1 the ,lord's ,prayer1 the ,gloria in excelsis1 the ,sanctus1 the ,agnus ,dei1 the ,benedictus1 ,magnificat1 ,nunc dimittis1 at the beginning of the hours1 the end of the ,mass1 when the priest gives the benediction1 and whenever mention is made of the ,cross of the ,crucified4 ,see also our author in his sixth book ,de die ,parasceu4 #ahi ,,appendix ,e ,,on ,,the ,,four ,,colours ,,used ,,in ,,church ,,hangings1 ,,etc4 #a4 ,there be four principal colours1 by which1 according to the diversity of days1 the ,church distinguisheth her vestments3 to wit1 white1 red1 black1 and green4 ,for we read that in the garments of the law there were four colours1 fine linen1 purple1 jacinth1 scarlet4 ,the ,roman ,church also useth violet and saffron1 as shall be said below4 #b4 ,white vestments be used in the festivals of holy confessors1 and virgins which be not martyrs1 on account of their integrity and innocence4 ,for it is written1 ',her ,nazarites were whiter than snow4' ,footnote #feh ,and again3 ',they shall walk with ,me in white3 ,footnote #fei for they are virgins3 and follow the ,lamb whithersoever ,he goeth4' ,on account of the same thing white is used on the festivals of angels2 concerning whom the ,lord saith to ,lucifer3 ,footnote #ffj ,footnote #feh3 ,lamentations iv1 #g4 ,footnote #fei3 ,the bishop here confuses two passages1 ,apocal4 iii1 #d1 and xiv1 #d4 ,of the same subject ,laevinus ,torrentius says beautifully in his hymn on the ,holy ,innocents3 ,ergo supremi parte coeli1 lactea qua lucidum fulget via1 ,qua picta dulci stillat uva nectare1 et nectar exhalant rosae1 ,loeti coronis luditis1 et insignium mixti puellarum choris ,sacrum canentes itis agnum candido quacunque praecedat pede4 ,footnote #ffj3 ,a misquotation of the bishop's4 ,the words are addressed to ,job4 ,job xxxviii1 #g4 #aij ',where wast thou 4444 when the morning stars sang together8' ,also in all the festivals of the ,holy ,mother of ,god4 ,in the feast of ,all ,saints3 yet some then use red4 ,in the principal festival of ,s4 ,john ,evangelist4 ,footnote #ffa ,in the conversion of ,s4 ,paul4 ,in the cathedra of ,s4 ,peter4 ,footnote #ffb ,also from the vigil of the nativity of our ,lord to the octave of the ,epiphany3 both inclusive2 excepting the festivals of the martyrs included in that period4 ,footnote #ffc ,in the nativity of our ,lord1 and also of ,his ,forerunner1 because each was born pure4 ',for the ,lord rode upon a light cloud1' ,footnote #ffd that is1 took unto ,himself sinless humanity1 'and entered ,egypt1' that is1 came into the world3 as saith the angel to the virgin1 ',the ,holy ,ghost shall come upon thee1 and the power of the ,highest shall overshadow thee4' ,footnote #ffe ,but ,john1 although he were born in sin1 was sanctified from the womb3 according to that saying1 ',before thou camest forth from the womb ,i sanctified thee4' ,footnote #fff ,and the angel saith to ,zecharias1 ',he shall be filled with the ,holy ,ghost from his mother's womb4' ,footnote #ffg ,also white is used in the ,epiphany1 on account of the splendour of that star which led the wise men1 as saith the ,prophet1 'and the ,gentiles shall come to thy light1 ,footnote #ffh and kings to the brightness of thy rising4' ,in the purification also1 on account of the purity of the ,virgin ,mary3 which1 according to ,simeon1 gave birth to 'a light to lighten the ,gentiles1 and the glory of ,thy people ,israel4' ,footnote #ffi ,footnote #ffa3 ,that is1 on the #bgth of ,december1 the day of his 'deposition'3 the other feast1 kept in memory of his deliverance from the boiling oil1 before the ,latin gate1 and therefore called ,s4 ,joannes ante ,portam ,latinam1 is the #eth of ,may4 ,footnote #ffb3 ,the #bbnd of ,february4 ,footnote #ffc3 ,which are ,s4 ,stephen1 the ,holy ,innocents1 ,s4 ,thomas of ,canterbury4 ,footnote #ffd3 ,isaiah xix1 #c4 ,footnote #ffe3 ,s4 ,luke i2 #ce4 ,footnote #fff3 ,jeremiah i1 #c4 ,footnote #ffg3 ,s4 ,luke i1 #ae4 ,footnote #ffh3 ,isaiah ,ix1 #c4 ,footnote #ffi3 ,a very harsh construction3 but surely preferable to that by which the ,blessed ,virgin herself is spoken of as the promised light4 #aia ,on ,maundy ,thursday1 to set forth the anointing1 which is consecrated to the purification of the soul4 ,for the gospel on that day principally setteth forth purity2 ',he that is washed needeth not save to wash his feet1 but is clean every whit'3 and again1 ',if ,i wash thee not1 thou hast no part with me4' ,footnote #fgj ,it is also used with the office of the ,mass from ,easter ,eve until the octave of the ,ascension inclusive3 except on the rogation days and intervening festivals of martyrs4 ,on ,easter ,day1 on account of the angel who brought the tidings of the ,resurrection1 who appeared in white garments3 concerning whom ,matthew testifieth1 saying1 ',his countenance was as lightning1 and his garment white as snow'3 ,footnote #fga and also because children1 when baptised1 are clothed in white4 ,so also on the ,ascension1 because of the bright cloud in which ,christ ascended4 ',for two men stood by them in white garments1 which also said4 ,ye men of ,galilee1' ,footnote #fgb etc4 ,footnote #fgj3 ,s4 ,john xiii1 #aj4 ,footnote #fga3 ,s4 ,matthew xxviii1 #c4 ,footnote #fgb3 ,acts i1 #aa4 #c4 ,and this is to be noted1 that albeit in the consecration of bishops1 the vestments be of the colour suitable for the day1 at the dedication of a church they be ever white1 on what day soever the ceremony be celebrated3 since in the consecration of a bishop the ,mass of the day is sung1 but in the dedication of a church1 the ,mass of dedication is sung4 ,for the ,church is called by the title of a virgin3 according to that saying of the ,apostle1 ',for ,i have betrothed you to one man1 that ,i may present you as a chaste virgin to ,christ4' ,footnote #fgc ,concerning which saith the bridegroom in the ,canticles3 ',thou art altogether fair1 my love1 and there is no spot in thee4' ,footnote #fgd ,but this vestment ought to be white1 to signify that her garments must at all times be pure1 that is1 her life must be spotless4 ,also in the octaves of those of the aforesaid feasts which have octaves1 the white colour is used4 ,footnote #fgc3 #b ,corinthians ii1 #aa4 ,footnote #fgd3 ,canticles i1 #ae4 #aib #d4 ,scarlet vestments are used on the festivals of the apostles1 evangelists1 and martyrs1 on account of the blood of their passion1 which they poured out for ,christ4 ,for 'these be they which came out of great tribulation4' ,footnote #fge ,except on the feast of the innocents1 as shall be said below4 ,also on the feast of the ,cross1 because ,christ on the cross poured out ,his blood for us4 ,whence the ,prophet1 ',wherefore is thine apparel red1 as one that treadeth out the wine vat8' ,footnote #fgf ,but according to others1 we then use white vestments3 because it is not the feast of the passion1 but of the invention1 or exaltations4 ,footnote #fgg ,also from the vigil of ,pentecost to ,trinity ,sunday inclusively3 and this on account of the fervour of the ,holy ,ghost1 which appeared in fiery tongues on the apostles4 ',for there appeared unto them divers tongues as of fire4' ,footnote #fgh ,whence the ,prophet3 ',he sent a fire in their bones4' ,although in the martyrdom of ,,ss4 ,peter and ,paul both red and white be used3 and in the nativity of ,s4 ,john ,baptist1 white3 but in his decollation1 red4 ,footnote #fge3 ,apocalypse vii1 #ad4 ,footnote #fgf3 ,isaiah lxiii1 #b4 ,footnote #fgg3 ,both retained by our ,church4 ,the former 7,may #c7 instituted in commemoration of the discovery of the ,true ,cross1 by ,s4 ,helena3 the other 7,sept4 #ad71 which regulates the ember days in that month1 in honour of its recapture from ,chosroes by the ,emperor ,heraclius4 ,footnote #fgh3 ,acts i1 #a4 #e4 ,but when her festivity is celebrated1 who was both a virgin and martyr1 the martyrdom taketh precedence of the virginity2 because it is a sign of the most perfect love3 according as the ,truth saith1 ',greater love hath no man than this1 that a man lay down his life for his friends4' ,footnote #fgi ,wherefore on the commemoration of ,all ,saints1 some use scarlet3 but others1 and among them the ,roman ,church1 white3 at which time the ,church saith1 ',they shall walk in the sight of the ,lamb with white garments3 and palms in their hands4' ,footnote #fhj ,footnote #fgi3 ,s4 ,john xv1 #ac4 ,footnote #fhj3 ,apocalypse vii1 #i4 #aic ,whence the spouse saith in the ,canticles3 ',my beloved is white and ruddy3 white in ,his confessors and virgins1 ruddy in ,his apostles and martyrs4' ,for these are the flowers of roses1 and the lilies of the valley4 ,again they who use scarlet on the feast of ,all ,saints1 do it with that intent because that feast was first instituted in honour of ,all ,martyrs4 ,footnote #fha ,but answer may be made that it was also in honour of the blessed ,virgin3 and that at the present time1 after the decree of ,s4 ,gregory ,,vii1 the ,church keepeth that day holy to the memory of confessors and virgins4 ,also1 the octaves of these days follow the colour of the feasts themselves4 ,footnote #fha3 ,this alludes to the history of the feast of ,all ,saints4 ,pope ,boneface obtained a grant of the ,pantheon from the ,emperor ,phocas3 and dedicated it in honour of ,s4 ,mary and ,all ,martyrs4 ,this was on the #aath of ,may3 and the feast of ,all ,martyrs was kept on that day under the title of ,s4 ,maria ad ,martyres4 ,s4 ,john1 having confessed before the ,latin gate on the #fth1 the feast was subsequently kept on that day4 ,but ,gregory ,,iv transferred it to ,nov4 #ast1 because the harvest was then gathered in3 and because the feast of ,all ,apostles being kept on ,may #ast1 the other would answer to it half-yearly4 ,all ,martyrs occurs1 in a solitary instance1 as an ,english dedication3 ,all ,apostles not to be found in this country1 has been adopted in ,germany4 #f4 ,black is used on ,good ,friday3 and on days of abstinence and affliction3 and also in rogations4 ,moreover1 in those processions which the ,roman ,pontiff maketh with bare feet3 and in ,masses of requiem1 and ,septuagesima to ,easter ,eve4 ,for the spouse saith in the ,canticles1 ',i am black but comely1' ,footnote #fhb etc4 ,but on the feast of the ,innocents1 some use black on account of sadness1 some scarlet4 ,the former allege the text1 ',in ,rama was a voice heard1' ,footnote #fhc etc4 ,and for the same cause canticles of joy are omitted3 and the mitre is brought without the orfrey1 on account of the martyrdoms to which the ,church hath principally an eye1 when she saith1 ',i saw beneath the throne the souls1' ,footnote #fhd etc4 ,footnote #fhb3 ,canticles i1 #e4 ,footnote #fhc3 ,jeremiah xxxi1 #ae2 ,s4 ,matthew ii1 #ah4 ,footnote #fhd3 ,apocalypse vi1 #i4 #aid 7,so also on ,sunday1 ,laetare ,footnote #fhe ,jerusalem1 the ,roman ,pontiff beareth a mitre1 beautified with the orfrey1 on account of the joy which the golden ,footnote #fhf rose signifieth1 but on account of the time being one of sadness1 he weareth black vestments47 ,but the ,roman ,church1 when the festival falleth on a week-day1 useth violet1 but on the octave1 red4 ,footnote #fhe3 ,palm ,sunday4 ,footnote #fhf3 ,this refers to the celebrated golden rose blessed by the ,roman ,pontiff on that day3 and sent in token of approval to some ,catholic prince4 ,some of our readers may remember that which was lately exhibited along with the golden altars of ,basle4 #g4 ,in fine1 on common days green vestments be employed3 because green is the middle colour between black1 white1 and red2 and specially between the octave of ,epiphany and ,septuagesima3 and between ,pentecost and ,advent1 in the ,sunday office1 this colour is used4 #h4 ,as he saith1 ',cypress with nard1 nard and crocus4' ,footnote #fhg ,to these four colours be the others referred2 to wit1 the scarlet to the red1 ,footnote #fhh the violet to the black1 the fine linen to the white1 the saffron to the green4 ,but some refer the roses to martyrs1 the saffron to confessors1 the lilies to virgins4 ,footnote #fhg3 ,canticles iii1 #f4 ,but the quotation is not exact4 ,footnote #fhh3 ,this passage seems very corrupt4 #i4 ,it is not unmeet to use the violet on those days for which black is appointed4 ,whence the ,roman ,church useth it from the first ,sunday in ,advent1 to the ,mass of the vigil of the nativity1 inclusive3 and from ,septuagesima to ,easter ,eve exclusive4 ,but on the feasts of ,saints on ,septuagesima and ,advent1 violet or black is not to be used4 ,and note that on ,easter ,eve in the whole office before ,mass violet is used1 except that the deacon who blesseth the taper1 and the sub-deacon who ministereth1 wear a white dalmatic and tunic1 respectively3 because that benediction pertaineth to the ,resurrection1 as doth also the ,mass4 ,but the benediction being finished1 the deacon putteth off the dalmatic1 and putteth on a violet chesible3 the sub-deacon1 however1 changeth not his vestments4 #aie ,some also use white in the procession on ,palm ,sunday3 and in the blessing of the boughs1 and while the hymn ,gloria1 laus1 et honor1 is sung1 on account of the joy of that festivity4 ,but the ,roman ,church useth violet3 as it doth also in the procession on ,candlemas ,day2 because that office treateth of the anxious expectation of ,simeon1 and savoureth of the ,old ,testament4 #aj4 ,it also useth that colour in the ,september ember days1 and on the vigils of saints1 when the ,mass is of the vigil3 and on the rogation days1 and in ,mass on ,s4 ,mark's ,day4 ,footnote #fhi ,for when we fast1 then we bring under our flesh1 that it may be conformed to that of ,christ1 ',by the lividness of whose stripes we be healed4' ,footnote #fij ,footnote #fhi3 ,whether there be any superstitious fasting on ,s4 ,mark's ,day8' is a question which sometimes occurs in the ,visitation ,articles of ,archbp4 ,parker and his contemporaries4 ,footnote #fij3 ,isaiah liii1 #e4 ,the which to express we use violet1 which is a pale1 and as it were1 a livid colour 7,durandus1 ,book ,,iii1 #ah74 ,,appendix ,f ,,of ,,bells ,,being ,,not ,,rung ,,for ,,three ,,days ,,before ,,easter ',on these three days the bells be silent1 because the apostles and preachers and others who be understood by bells were then silenced4 ,for the sound of bells doth signify the sound of preaching3 of which it is said1 ,their sound hath gone out into all lands4 ,for at that time they no longer went round the towns and villages preaching the gospel1 but after they had sung an hymn they went out with ,jesus to the ,mount of ,olives4 ,to whom when the ,lord had said1 ,behold he is at hand #aif that doth betray ,me1 they slumbered for sadness1 and ceased from praises4 ,whence also from compline1 or vespers1 when our ,lord was betrayed beginneth the silence of the bells4 ,others1 however1 do not sound their bells beyond prime of this fifth day of passion week4' 7,durandus1 ,book ,,vi1 #gb1 #gc74 ,,appendix ,g ,the authority for the dedication festival is our ,lord's observing the feast of the dedication of the ,temple4 ,this festival has an octave3 as also had the ,jewish feast1 though the ,passover and feast of ,tabernacles had not4 ',but this festival specially denoteth that eternal dedication1 in which that other church1 the holy soul1 shall be so dedicated and united to ,god that it shall never be transferred to other uses3 which will take place in the octave of the ,resurrection4' ,the ,psalms for the office of the festival are the ,domini est terra1 ,judica me ,domine1 ,deus noster refugium1 ,magnus ,dominus1 ,quam dilecta1 ,fundamenta ejus1 and ,domine ,deus 7,durandus1 ,book ,,vii1 #dh74 ,,appendix ,h ,,on ,,the ,,dedication ,,of ,a ,,church ,the following particulars are extracted and condensed from ,martene's invaluable work3 and as his account is not easily accessible1 and somewhat long1 it has been thought well to subjoin them here4 #aig ,churches were often1 in the primitive ages1 dedicated by more than one bishop4 ,constantine having completed a magnificent church at ,jerusalem1 invited the prelates1 then assembled in council at ,tyre1 to assist in its consecration 7,euseb4 ,vit4 ,const4 iv1 #dc2 ,sozomen4 i1 #df74 ,constantius his son1 having finished a church erected by his father at ,antioch1 ,eusebius of ,nicomedia1 the intruding patriarch of ,constantinople1 summoned a council under pretence of consecrating the church1 however much in reality to decide against the ,catholic doctrine of ,consubstantiality4 ,ninety-seven bishops were present 7,sozomen4 iii1 #e74 ,so it was also in the ,western ,church4 ,this is proved by the ,preface to the ,fourth ,council of ,aries1 holden in #ebd3 which begins1 ',when the priests of the ,lord had assembled in the will of ,god to the dedication of the church of ,s4 ,mary at ,aries4' ,in the time of ,s4 ,louis1 ,pope ,pascal ,i consecrated the church of ,s4 ,vincent1 with the ,sacred ,college of ,bishops and ,cardinals4 ,about the year #ajae1 the crypt of the monastery of ,s4 ,michael was consecrated by ,s4 ,bernard of ,hildersheilm and two other bishops2 and three years afterwards1 the church being finished1 it was consecrated by the same ,s4 ,bernard with three other bishops 7,vita ,s4 ,bernardi4 cap4 xxxix1 xl74 ,all these bishops took an actual part in the service4 ,in the consecration of the church of ,mans1 in #aabj1 the high altar was consecrated by ,gilbert1 ,archbishop of ,mans3 ,s4 ,julians by ,galfred of ,rouen3 ,hildebert of ,mans consecrated ,s4 ,mary's2 ,reginald of ,anglers that of the ,holy ,cross4 ,there is a fine passage to the same point in ,sugerius's book on the dedication of the church of ,s4 ,denis3 ',right early in the morning1' saith he1 'archbishops and bishops1 archdeacons and abbots1 and other venerable persons1 who had lived of their proper #aih expense1 bore themselves right bishopfully2 and took their places on the platform raised for the consecration of the water1 and placed between the sepulchres of the holy martyrs and ,s4 ,saviour's altar4 ,then might ye have seen1 and they who stood by saw1 and that with great devotion1 such a band of so venerable bishops1 arrayed in their white robes1 sparkling in their pontifical robes and precious orfreys1 grasp their pastoral staves1 call on ,god in holy exorcism1 pace around the consecrated enclosure1 and perform the nuptials of the ,great ,king with such care1 that it seemed as though the ceremony were performed by a chorus of angels1 not a band of men4 ,the crowd1 in overwhelming magnitude1 rolled around to the door2 and while the aforesaid episcopal band were sprinkling the walls with hyssop1 the king and his nobles drive them back1 repress them1 guard the portals4' ,yet the principal actor on the occasion was the bishop of the diocese4 ,the thirty-sixth canon of the second ,council of ,aries decrees1 ',if a bishop be minded to build a church in another diocese1 let its dedication be reserved for the diocesan4' ,s4 ,columbanus1 being only a priest1 dedicated the church of ,s4 ,aurelia 7,walfrid4 ,strabo4 ,vita ,s4 ,gallo1 cap4 vi74 ,the preceding night was spent either in the church or in neighbouring churches in a solemn vigil4 ,s4 ,ambrose testifies that this was done on occasions of the dedication of the ,ambrosian church 7,epist4 #bb1 ad ,marcellina74 ,so ,s4 ,gregory of ,mans1 in his dedication of the church of ,s4 ,julian1 removed the relics of that saint into the church of ,s4 ,martin1 and there kept vigil 7,de ,glor4 ,mart1 ii1 #cd74 ,relics were considered indispensably necessary3 so ,s4 ,paulinus 7,epist1 xxxii1 ad ,sever47 ,this church was dedicated in the name of ,christ1 the ,saint of saints1 the ,martyr of martyrs1 the ,lord of lords1 and was honoured #aii with the relics of the blessed apostles4 ,see also the beautiful epistle of ,s4 ,ambrose1 translated in ',the ,church of the ,fathers4' ,the phrase was1 ,consecrare ecclesiam de reliquiis ,beati n4 ,yet some churches were consecrated without relics4 ,the second ,nicene ,council decreed that in this case they should be supplied4 ,those portions of the consecrated elements were placed with these3 to which perhaps that expression of ,s4 ,chrysostom is to be referred--',what is the altar by nature but a stone8 ,but it is made holy1 when it hath once received the body of ,christ4' ,these relics occupied different positions4 ,in the church of ,s4 ,benedict1 consecrated by ,pope ,alexander ,,ii1 there were relics in the chapel-apse of ,s4 ,john1 in the bases of the piers1 in the four angles of the bell tower1 in the cross on the western gable1 in the cross of the tower 7,chron4 ,cass1 iii1 #cj74 ,ashes were sprinkled on the floor1 and the bishop with his pastoral staff wrote on them the alphabet1 sometimes in ,latin alone1 sometimes in ,greek also4 ,the whole ceremony concluded with the endowment of the church3 or1 as it was termed1 presenting its dowry4 ,by way of setting before our readers as clearly as possible the ancient form of dedication1 we have chosen1 among ten forms preserved by ,martene1 that of ,s4 ,dunstan4 ,here beginneth the order of the dedication of a church4 ,the bishops and other ministers of the church advance singing the antiphon1 ',zaccheus1 make haste and come down1' etc4 ,prevent us1 ,o ,lord1 in all our1 etc4 #bjj ,then twelve candles are to be lighted1 and placed round the church1 with the antiphon1 three from the east1 three from the west1 three from the north1 three from the south4 ,god1 which by the preaching of ,thine apostles1 didst open to ,thy ,church the ,kingdom of ,heaven1 and didst call them the ,lights of the world1 grant1 we beseech ,thee1 that being assisted by their prayers1 by whose teaching we are guided1 and splendour illuminated1 we may make these our actions pleasing to ,thy ,divine ,majesty4 ,here followeth the ,litany3 the priests going thrice round the church1 and beginning from that door at which they be after to enter1 namely1 the south door4 ,o ,christ1 hear us1 etc4 ,prevent us1 ,o ,lord1 with ,thy tender mercy1 and by the intercession of ,thy saints1 receive our prayers graciously4 ,let our prayers1 ,o ,lord1 come up before ,thee1 and expel all wickedness from ,thy ,church4 ,god1 which rulest heaven and earth1 graciously give us the aid of ,thy defence4 ,then one of the deacons entering the church1 and shutting the door standeth before it1 the others remaining without3 and the bishop striking it with his staff1 saith3 ,lift up your heads1 ,o ye gates1 and be ye lift up1 ye everlasting doors1 and the ,king of ,glory shall come in4 ,the deacon within answereth1 and saith3 ,who is the ,king of ,glory8 ,the ,bishop4 ,lift up1 etc4 ,the ,deacon4 ,who is1 etc4 ,the ,bishop4 ,lift up1 etc4 ,the ,deacon4 ,who is1 etc4 ,chorus4 ,the ,lord of ,hosts1 ,he is the ,king of ,glory4 #bja ,the bishop again striking the door it is opened3 and he entereth3 the chorus singing after him1 ,lift up your heads1 etc41 to the end of the ,psalm4 ,the ,bishop4 ,the ,lord be with you4 ,response4 ,and with thy spirit4 ,the ,bishop4 ,let us pray3 ,we beseech ,thee1 ,o ,lord1 of ,thy mercy1 to enter ,thy house1 and to make for ,thyself an habitation in the hearts of the faithful4 ,through1 etc4 ,then the bishop entereth the choir1 saying3 ,peace be to this house1 and to all that are in it2 peace to them that come in1 and to them that go out4 ,bless1 ,o ,lord1 this house1 which the sons of men have built for ,thee3 hear those which shall come up to this place3 hear their prayers in the lofty throne of ,thy glory4 ,the clerks begin the ,litany2 the bishop1 with certain priests and deacons1 remaining prostrate at the altar4 ,lord have mercy upon us1 etc4 ,as soon as ,agnus ,dei is said1 the bishop1 rising1 saith3 ,let us pray4 ,be ,thou exalted4 ,lord1 in ,thine own strength1 etc4 ,then the bishop shall write the alphabet along the pavement1 ,footnote #fia first from east to west1 then from north to south1 the chorus saying the ,psalm1 ,fundamenta ejus4 ,footnote #fia3 ,in the treatise of the ,mart4 ,remigius1 ,de ,dedicatione ,ecciesiae1 we have the following explanation of this singular custom3 ',a thing which might appear puerile1 unless it had been instituted by men1 great in dignity1 spiritual in life1 apostolical in discipline4 ,in all things of this kind1 the ,lord by ,his example hath gone before us3 and what ,he hath done1 remaineth unchangeable in his successors4 ,what is understood by the alphabet save the beginnings and rudiments of sacred doctrine8 ,whence ,s4 ,paul1 ,ye have need that one teach you again1 which be the first principles of the oracles of ,god4 ,therefore the bishop writeth the alphabet1 to signify that he teacheth the pure doctrine of the gospel4 ,he writeth the alphabet twice1 and that in the figure of a cross1 to signify that the ,passion of ,christ is set forth by the gospel in its purity4 ,he writeth it in the angles of the church1 because by them be set forth the four corners of the world4 ,he beginneth from the east1 because the gospel began from the ,jews4' ,there is probably some reference to the ,saviour's stooping down1 and writing in the sand4 ,we may also compare those singular and rare bells1 in which the only inscription round the crown consists of the letters of the alphabet4 #bjb ,the ,bishop4 ,o ,god1 make speed1 etc4 ,response4 ,o ,lord1 make haste1 etc4 ,the ,bishop4 ,glory be1 etc4 ,response4 ,as it1 etc4 ,then followeth the exorcism of the salt1 and the water1 and the ashes4 ,then the bishop maketh the sign of the cross at the four corners of the altar1 with hyssop1 going round it seven times4 ,the chorus sing the ,psalm1 ,miserere mei ,deus4 ,then the bishop sprinkleth the water three times round the church3 the chorus singing ,deus noster refugium4 ,then the bishop sprinkleth the water over the altar3 the chorus singing ,qui habitat4 ,then the bishop sprinkleth the whole church inside with the water thrice3 to signify the ,church's inward faith in the ,trinity3 and once outside1 to signify the one baptism4 ,the chorus sing ,fundamenta ejus2 and while the priests are ascending the turrets1 ,jacob beheld a ladder1 etc41 and the ,psalm ,deus noster refugium4 ,then the bishop entereth the church3 and sprinkleth water on the pavement in the form of a cross3 the chorus singing ,benedicite1 omnia opera4 ,the ,bishop4 ,lift up your hearts4 ,response4 ,we lift1 etc4 ,the ,bishop4 ,let us give thanks1 etc4 ,response4 ,it is meet1 etc4 ,then the bishop goeth to the altar1 and poureth the remainder of the water at its base4 ,then he blesseth the altar-stone1 the altar clothes1 the sacerdotal vestments1 the corporal1 the paten1 the chalice1 the thurible4 ,here followeth the ,mass of ,dedication4 ,the post communion ended1 the ,bishop saith3 #bjc ,incline1 ,o ,lord1 ,thine ears unto me1 and hear me3 ,look down1 ,o ,christ1 from heaven1 on thy flock and thy sheep3 stretch ,thine hand over them3 bless their bodies and their souls3 that in the communion of the saints they may receive celestial benediction1 light angelical1 the ,holy ,ghost1 the ,paraclete4 ,amen4 ,they who be regenerate of water and the ,holy ,ghost who be redeemed on earth by ,thy precious blood1 who have received ,thy sign on their foreheads1 grant them to be ,thine on the day of judgment4 ,amen4 ,and as ,thou didst bless patriarchs and prophets and apostles1 martyrs and confessors1 virgins and priests1 so bless this flock1 who are assembled to-day in ,thy name in this church4 ,amen4 ,and as by ,thine angel ,thou didst free the three children from the burning fiery furnace1 so free this flock from everlasting death and the power of the devil1 and from earthly lusts and all manner of weaknesses4 ,amen4 ,spare their faults1 remit their sins1 and present them pure and undefiled in the day of judgment3 as ,thou didst receive ,enoch and ,elias into the kingdom of heaven4 ,amen4 ,god ,almighty bless and keep you1 and make this house to shine with the glory of ,his presence1 and open the eyes of ,his pity upon it day and night4 ,amen4 ,and grant of ,his mercy1 that all1 who have assembled together at this dedication1 by the intercession of ,blessed ,n41 and all other saints whose relics rest here1 may obtain the remission of their sins4 ,amen4 ,that ye may be made a holy temple in the spirit1 where the ,holy ,trinity may ever deign to dwell2 and after this short life ye may attain to everlasting felicity4 ,amen4 ,which ,he grant4 ,who liveth and reigneth1 world without end4 ,amen4 #bjd ,,appendix ,i ,,addenda ,page #f4--;,it shows how little ,durandus can rightly be charged with fancifulness1 when we find him classing among ceremonial precepts1 rites for which the ,rabbis and many modern expositors have given a symbolical reason4 ,page #bc4--',the lattice work of the windows4' ,wrongly translated in ,lewis1 'the screens before the windows4' ,page #be4--,this passage proves that in the time and country of ,durandus seats or chairs except in the choir were unknown4 ,though in ,england ,early ,english or ,early ,decorated open seats do occur1 as in ,clapton-in-,gordan1 ,somersetshire1 they are very rare1 and take up much less of the church than is the case in later examples4 ,see ',hist1 of ,pews1' #crd ed41 pp4 #ai1 #bj1 #gi4 ,page #ci4--,the reader is aware that the words in medio of the early ,christian altars gave rise to the warmest disputes between the ,puritans and the ,catholics of the #agth century4 ,the ,puritans insisted that they meant in the body of the church3 the ,catholics generally1 and more particularly that most able defender of altars1 ,dr4 ,laurence1 insisted that when the fathers spoke of an alter in medio1 they only meant one so placed as to be where all might see it4 ,the words undoubtedly may bear this meaning3 yet perhaps it is better to understand them1 as they must be understood in this passage of ,durandus1 of an altar placed in the chord of the segment of a circle formed by the apse4 ,see ,ecclesiologist1 vol4 ii1 p4 #ac4 ,page #df1 note #bj4--,this is a mistake4 ,the fresco alluded to represents a priest repeating the ,pater ,noster 7which is written in his open book7 at the ,n4 ,w4 angle of an altar4 ,upon the altar are two candlesticks and a ciborium3 rising out of the latter is the figure of our ,blessed ,lord4 ,there can be no doubt of the objectionable nature of such a representation4 ,page #ed--,the nimbus of the ,saviour1 it is perhaps needless to observe in explanation1 is always inlaid1 as it were1 with a cross3 at least the exceptions are excessively rare4 ,page #ed--,these 'carved figures' probably signify the corbels4 ,page #ed1 note #ed4--,there is a valuable article on the nimbus by ,m4 ,didron from the ,revue ,gnrale de l',architecture in the ,literary ,gazette for ,dec4 #ahdb4 ,an example is there given of the square nimbus in the case of ,pope ,nicholas1 as represented in a contemporary ,,ms4 ,the whole is well worth reading4 ,page #ajb4--;,dedication crosses4 ,we have seen a valuable example of these in the church of ,moorlinch1 ,somersetshire4 ,there are four circles containing crosses pattes on the north and south sides of the chancel2 and two at the east end1 in all ten3 the other two have disappeared4 ,page #adf4--,the bodies of good men called horses4 ,the same idea is worked out at great length in ,s4 ,chrysostom's earlier homilies on the ,statues4 #bje ,page #agj4--;,but how great is the admiration1 etc4 ,compare ,s4 ,hildebert's hymn1 ,exrta portam1 towards the conclusion3 ,qauntum tui gratulentur1 ,quam festive conviventur ,quis affectus eos stringat1 ,et quae gemma muros pingat1 ,quis chalcedon1 quis jacintus1 ,norunt isti1 quis sunt intus6 ,the last line has the same beautiful turn with the expression of ,hugh of ,s4 ,victor4 ,page #ahj4--,most of the following practices are observed to this day in the ,metropolitical ,church of ,seville4 ,there are two ambones1 but no rood loft3 the sub-deacon chants the epistle by himself1 in the southern ambo2 the deacon1 preceded by a taper1 chants the gospel from the northern4 ,page #ahb4--,so ,s4 ,bernard in his commentary on that verse of the #ijth ,psalm1 ',a thousand shall fall at thy side1 and ten thousand at thy right hand4' #bjf #bjg ,,index ,abbots1 how represented1 #eb ,agathensian1 the ,council1 #de ,agnus ,dei1 ,the1 #dg ,alexander1 ,pope1 #abd ,alphabet1 inscription of1 #ih ,allegory1 #f ,altar candlesticks1 #eh ,altar rails1 #bf ,altars1 stripped on ,good ,friday1 #fa ,altars1 their consecration1 #aac ,altars1 why encircled seven times at consecration1 #aai ,altare distinguished from ara1 #cd ,anagoge1 #g ,analogium1 see ,rood ,loft ,angels1 how represented1 #dg ,antioch1 ,council of1 #aig ,antiphonal chanting1 #ba ,apostles1 the1 how represented1 #ej ,appodiatio1 explained1 #fb ,ark of ,testimony #ce its contents1 #cf ,aries1 ,fourth ,council of1 #aig ,arnaldistae1 #aci ,augustine1 ,s41 #di1 #hd1 #he1 #acf1 #aeb ,basilica1 #ac ,baruth1 legend of1 #hi ,bell rope1 #gd ,bells1 when first used1 #ga what they signify1 #gb silent1 when1 #aif ,bernard1 ,s41 #aca1 #aci ,beverstone church1 #df ,bishop1 the consecration of a1 #ade ,bishopstone1 #ai ,black1 when used1 #aid ,boneface ,,iv'1 ,pope1 #id ,breastplate1 how made1 #aj ,burchardus1 ,s41 #fd ,burial of heretics in cemeteries1 #aaa ,cambridge ,camden ,society1 #he ,cambridge1 ,s4 ,sepulchre1 #ee ,cambridge1 ,s4 ,giles1 #bf ,capella1 whence derived1 #ad ,carthage1 ,council of1 #aeh ,cavilla1 #gd ,cellar1 #cj ,cement1 its symbolism1 #ag ,cemetery1 #hb ,coenobium1 #ad ,chalices1 their materials1 #fh ,chancels1 lower than nave1 #bf ,chancels1 #age ,chancel1 more holy than nave1 #bj ,chrism1 #acg ,christmas1 how churches are to be adorned at1 #fe ,chrysologus1 ,s4 ,peter1 #di ,church1 its meanings1 #ab ,churches1 when to be moved1 #cb ,clement1 ,s41 of ,rome1 #df ,cloister1 #bi ,cobham church1 #df ,cothelstone church1 #ed ,cock1 the1 #afe ,commands1 moral1 #e ,cone1 #bc ,confessors1 how represented1 #eb ,consecration of a church1 #hh ,constantine builds a church at ,jerusalem4 #aig ,cosins1 ,bishop1 #aed #bjh ,ciampini1 #ajc1 #abf ,cross1 the sign of the1 #ahh ,cross triumphal1 #bh ,cross churches1 #ba ,crosses1 the five1 that mark an altar1 #aad ,crypts1 #bb ,curtains1 of the tabernacle1 #ae ,cymbalum1 #gg ,dedication crosses1 #ih ,degrees1 songs of1 #dc ,depulsare distinguished from compulsare1 #gh ,derby1 the ,earl of1 #agi ,divine ,majesty1 the1 how represented1 #ec ,division1 of the whole work1 #aa ,door1 #bd ,dormitory1 #cj ,dorsals1 #ef ,dowsing1 ,william1 #bf ,dunstan1 ,s41 his form of dedication1 #aii ,durandus1 his many occupations1 #afa ,dying1 the1 lay in sackcloth and ashes1 #adi ,egleton church1 #ee ,epiphany1 what events celebrated thereon1 #aee ,evangelistic symbols1 #dh ,evaristus1 ,pope1 #aeh ,exeter cathedral1 #ba ,extreme unction1 #aci1 #adh ,faustinus1 ,s41 his legend1 #hd ,felix ,,iii1 ,pope1 #hi ,ferculum1 #bh1 #afg ,frescoes1 #de ,glass1 #bc ,gospel1 the1 fixed on the altar1 #fj why not read from the rood loft in a ,mass of requiem1 #ahg ,green1 when used1 #aid ,gregory1 ,s41 #ed1 #gc1 #ge1 #ia1 #aeb ,greeks1 the1 how they paint saints1 #dc ,haddenham1 #ad ,henry1 ,s41 his shrine1 #dh ,holy1 distinguished from sacred1 #ha ,horologium1 #bg ,horses1 the bodies of good men1 why so called1 #adf ,hours1 the1 explained1 #ge ,hugh of ,s4 ,victor1 his ',mystical ,mirror' #afc ,human body1 its resemblance to a church1 #ai ,hyssop1 its virtues1 #ie ,idolatry1 a protest against1 #dd ,ingoldsby ,legends1 their profanity1 #hd ,isidore1 ,s41 #hc1 #acg1 #aee1 #aef ,jerusalem1 its variety of significations1 #h rebuilt1 #ah ,john1 ,s41 ,evangelist1 his confessions1 #ch ,journeys1 the ,saviour's seven1 #aai ,kilpeck church1 #ai ,kyriake1 #ac ,lateran1 ,s4 ,john1 its altar to the west1 #agg ,lattice-work1 #bc ,litter1 #cd1 #afg ,llandanwg church1 #df ,ludlow church1 #ba ,lyons1 ,council of1 #da ,machpelah1 #hc ,mans1 dedication of a church there1 #aih ,marriages1 when forbidden1 #aed second1 #aei ,martyrs1 how represented1 #eb ,martyrium1 #ad ,mary1 ,s41 ,magdalene1 #abf ,maundy ,thursday1 #aec ,mende1 #b ,mirror of ,magistrates1 #i ,moleon1 ,de1 his ',voyage ,liturgique1' #fg ,montague1 ,bishop1 #ca ,murderers1 limits of right of sanctuary4 #cb ,mystical1 its meaning1 #e ,nola1 #gg ,nolula1 #gg ,nimbus1 the1 #ed ,orientation1 #ai1 #agg1 seq4 ,orfrey1 the1 #ei ,ornaments of churches not to be profaned1 #fi ,ostrich eggs1 why hung in churches1 #fg ,oxted church1 #ej ,palmers1 #eb ,paradise1 how represented1 #ed #bji ,parthian skins1 #ai ,patriarchs1 how represented1 #ea ,pavement1 #bd ,phylacterium1 difference between it and phylacteria1 #eg ,pictures1 their use1 #de ,piers1 #bd ,piscina1 #bg ,pity1 how five-fold1 #acj ,podium1 #he ,portfolio1 the1 what it represents1 #ef ,priests1 unlettered1 #d allowed to consecrate churches1 #af ,prophets1 how represented1 #ea ,preston church1 #ed ,prothesis1 table of1 #c ,prynne1 #ba ,pyx1 the1 #ef ,pulpit1 #bf ,rationale1 reason of the name1 #aj ,reconciliation of a church1 #ajg ,reconsecration1 when to be practised1 #aje ,remigius ,monk1 #bja ,relics required for the consecration of a church1 #aih ,richard of ,cremona1 #aci ,ring1 the wedding1 #aef ,ringing1 various kinds of1 #gg ,rod of weathercock1 #bc ,rood loft1 #bf turrets1 two1 common in ,norfolk1 #ahj ,round churches1 #ba ,sacraments defined1 #aeb their nature1 #b ,sacramental1 distinguished from ceremonial1 #e ,sugerius1 #aig ,sambuca1 the1 #ajj ,sanctuary1 the1 #bj ,saviour1 our1 various representations of1 #df ,savinianus1 ,pope1 #ge ,scarlet1 when used1 #ahi ,scuta1 the1 #ei ,seal1 the1 of an altar1 #aje ,second ,day1 why it had no blessing4 #gi ,senses of ,holy ,scripture1 #e ,separation of men and women1 #cj ,signum1 #gg ,sion1 distinguished from ,jerusalem1 #ac ,snuffers1 the1 #eh ,sacristy1 #bg ,stalls1 #be ,squilla1 #gf ,stephen1 ,pope1 #gj ,stones of a church1 their symbolism1 #ag ,sylvester1 ,s41 #aci ,synagogue never applied to a church1 #ac ,te ,deum1 method of chanting1 #gh ,temple1 ,aslackby church1 #ba ,thiers1 ,father1 #bf ,tie-beams1 #be ,tiles1 #bg ,toledo1 ,council of1 #da ,tongs1 the1 #ei ,torrentius1 ,laevinus1 #ahi ,towers1 #bb ,treasures of the church1 why exhibited1 #ff ,unctions1 #acd ,variety of rites1 #h ,veils1 their various kinds1 #fa ,vigilantius1 #eg ,vigil1 of the dedication of a church1 #aih ,violet1 when used1 #aic ,virgins1 difference between and continent1 #bj how represented1 #eb ,vladimir1 ,s41 his conversion1 #ee ,walls1 why four1 #bj ,water1 ,holy1 #aae1 #aga ,weathercock1 #bb ,white cloths cover the altar1 why1 #dj ,white1 when used1 #ahi ,widford church1 #df ,women1 their heads to be uncovered1 #ca ,york1 ,s4 ,lawrence1 #ee