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But because the light passeth away, and because Christ is very man, therefore, saith Adrian, Pope, He must be represented in the form of a man. A holy lamb must not be depicted on the cross, as a principal object: but there is no let when Christ hath been represented as a man, to paint a lamb in a lower or less prominent part of the picture: since He is the true Lamb which 'taketh away the sins of the world.' In these and divers other manners is the image of the Saviour painted, on account of diversity of significations.
7. Represented in the cradle, the artist commemorateth His nativity: on the bosom of His Mother, His childhood: the painting or carving His cross signifieth His Passion (and sometimes the sun and moon are represented on the cross itself, as suffering an eclipse): when depicted on a flight of steps, His ascension is signified: when on a state or lofty throne, we be taught His present power: as if He said, 'All things are given to Me in heaven and in earth:'[Footnote 258]according to that saying, 'I saw the Lord sitting upon His throne:'[Footnote 259]that is, reigning over the angels: as the text, 'Which sitteth upon the cherubim.'[Footnote 260]Sometimes He is represented as He was seen of Moses and Aaron, Nadab and Abihu, on the mountain: when 'under His feet was as it were a paved work of sapphire stones, and as the body of heaven in His clearness:'[Footnote 261]and as 'they shall see,' as saith S. Luke, 'the Son of Man coming in the clouds with power and great glory.[Footnote 262]Wherefore sometimes He is represented surrounded by the seven angels that serve Him, and stand by His throne, each being portrayed with six wings, according to the vision of Isaiah, 'And by it stood the seraphim: each one had six wings: with twain he covered his face, and with twain he covered his feet, and with twain he did fly.'[Footnote 263]
[Footnote 258: S. Matt, xxviii, 18.][Footnote 259: Isaiah vi, 1.][Footnote 260: Psalm lxxx, 1.][Footnote 261: Exodus xxiv, 10.][Footnote 262: S. Matthew xxiv, 30.][Footnote 263: Isaiah vi, 2.]
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8. The angels are also represented as in the flower of youthful age: for they never grow old.[Footnote 264]Sometimes S. Michael is represented trampling the dragon, according to that of John, 'There was war in heaven: Michael fought with the dragon.' Which was to represent the dissensions of the angels: the confirmation of them that were good, and the ruin of them that were bad: or the persecution of the faithful in the Church Militant. Sometimes the twenty-four elders are painted around the Saviour, according to the vision of the said John, with 'white garments, and they have on their heads crowns of gold.'[Footnote 265]By which are signified the doctors of the Old and New Testament; which are twelve, on account of faith in the Holy Trinity preached through thefourquarters of the world: or twenty-four, on account of good works, and the keeping of the gospels.[Footnote 266]If the seven lamps be added, the gifts of the Holy Spirit are represented: if the sea of glass, baptism.[Footnote 267]
[Footnote 264: Many of our readers will call to mind the peculiar expression always given to the countenances of angels in Catholic illuminations or paintings, a conventional propriety uniformly neglected by modern artists. The same character was beautifully given in the relieved figures of angels upon the shrine of S. Henry lately exhibiting in London.][Footnote 265: Apocalypse xii, 7.][Footnote 266: Apocalypse iv, 4.][Footnote 267: This very obscure passage is an instance of the symbolism in the combination of numbers. It seems to mean that faith in the Holy Trinity preached through the four quarters of the world, may be represented by three multiplied into four or twelve: and again, this symbolical fact multiplied by general good works and keeping of the Gospels, may be set forth in twenty-four. It is to be remarked that the princeps edition alone givesEvangeliorum: the later haveEvangelistarum, which withobservantiais scarcely intelligible. Compare S. August, Expos. in Psalm lxxxvi. Non solum ergo illi duodecim (sc. Apostoli) et Apostolus Paulus, sed quotquot judicaturi sunt, propter significationem universitatis ad sedes duodenas pertinent . . . partes enim mundi quatuor sunt, Oriens, Occidens, Aquilo, et Meridies. Istae quatuor partes assidue inveniuntur in Scripturis. Ab istis quatuor ventus, sicut dixit Dominus in Evangelio vocatur Ecclesia. Quomodo vocatur? Undique in Trinitate vocatur. Quatuor ergo ter ducta duodecim inveniuntur. See also S. Isidore, Alleg. in S. S. folio 353, C. D.]
9. Sometimes also representation is made of the four living creatures spoken of in the visions of Ezekiel and the aforesaid John: the face of a man and the face of a{49}lion on the right,—the face of an ox on the left, and the face of an eagle above the four. These be the Four Evangelists. Whence they be painted with books by their feet, because by their words and writings they have instructed the minds of the faithful, and accomplished their own works. Matthew hath the figure of a man, Mark of a lion. These be painted on the right hand: because the nativity and the resurrection of Christ were the general joy of all: whence in the Psalms: 'And gladness at the morning.'[Footnote 268]But Luke is the ox: because he beginneth from Zachary the priest, and treateth more specially of the Passion and Sacrifice of Christ: now the ox is an animal fitted for sacrifice. He is also compared to the ox, because of the two horns,—as containing the two testaments; and the four hoofs, as having the sentences of the four Evangelists.[Footnote 269]By this also Christ is figured, who was the sacrifice for us: and therefore the ox is painted on the left side, because the death of Christ was the trouble of the apostles. Concerning this, and how blessed Mark[Footnote 270]is depicted, in the seventh part. But John hath the figure of the eagle: because, soaring to the utmost height, he saith, 'In the beginning was the word.'[Footnote 271]
[Footnote 268: Psalm xxx (Exaltabo Te), 5. These symbols, however, were not at first definitely settled, and as we are informed by S. Austin, the lion was sometimes given to S. Matthew and the angel and or man, to S. Mark. 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 Brasses,' Part I, p. 30.][Footnote 269: This passage is very obscure. Durandus's words are,quasi quatuor evangelistorum sententias. We cannot but think that the two sentences have been misplaced. The sense is then plain. 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 Evangelists, e.g. His promises of the descent of the Holy Ghost, of being always with His Church, etc. S. Peter Chrysologus, Sermo v. de Christo, Hic estVitulus, qui in Epulam nostram quotidie, et jugiter immolatur.][Footnote 270: S. Mark is painted with a contracted brow, a large nose, fair eyes, bald, a long beard, fair complexion, of middle age, with a few grey hairs. Durand. vii, 44, 4.][Footnote 271: S. John i, 1.]
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This also representeth Christ, 'Whose youth is renewed like the eagle's':[Footnote 272]because, rising from the dead, He ascendeth into heaven. Here, however, it is not portrayed as by the side, but as above, since it denoteth the ascension, and the word pronounced of God. But how, since each of the living creatures hath four faces and four wings, they can be depicted, shall be said hereafter.[Footnote 273]
[Footnote 272: Psalm ciii (Benedic, anima mea), 5.][Footnote 273: Durandus, book vii, 44, 'S. Matthew is signified by a man, because his Gospel is principally occupied concerning the humanity of Christ: whence his history beginneth from his human pedigree. S. Mark by a lion, which roareth in the desert: for he chiefly describeth the Resurrection: whence his Gospel is read on Easter day. But the lion is said to rouse his whelps on the third day after their birth. His Gospel beginneth, 'The voice of one crying in the wilderness.' S. Luke by the ox, an animal fit for sacrifice: because he dwelleth on the Passion of Christ. S. John by the eagle, because he soareth to the Divinity of Christ, while the others walk with their Lord on earth. The Evangelists be likewise set forth by the four rivers of Paradise: John by Pison; Matthew by Gihon; Luke by Euphrates; Mark by Tigris:—as is clearly proved by Innocent III, in a certain sermon on the Evangelists.'—We may add, that the finest representation of the evangelistic symbols with which we are acquainted in this country', occurs in the chancel of Oxted church, Surrey.]
10. Sometimes there are painted around, or rather beneath, the Apostles; who were His witnesses by deed and word to the ends of the earth: and they are portrayed with long hair, as Nazarenes, that is, holy persons. For the law of the Nazarenes was this: from the time of their separation from the ordinary life of man, no razor passed upon their heads. They are also sometimes painted under the form of twelve sheep: because they were slain like sheep for the Lord's sake: and sometimes the twelve tribes of Israel are so represented. When, however, more or less sheep than twelve are painted, then another thing is signified, according to that saying of Matthew, 'When the Son of Man shall come in His glory—then shall He sit on the throne of His glory: and before Him shall be gathered all nations, and He shall separate them one from the other, as a{51}shepherd divideth the sheep from the goats.'[Footnote 274]How the Apostles Bartholomew and Andrew are to be painted, shall be said hereafter.[Footnote 275]
[Footnote 274: S. Matthew xxv, 1.][Footnote 275: S. Bartholomew is represented with black and grizzled hair, fair complexion, large eyes, straight nose, long beard, few grey hairs, moderate height, with a high white neck, clothed in purple, with a white pall, having purple gems at each angle. Durand. vii, 25, 2.S. Andrew had a dark complexion, long beard, moderate height. This is therefore said, that ye may know how he ought to be painted: which should be known of the other apostles and saints. Durand. vii, 38, i.]
11. And note that the patriarchs and prophets are painted with wheels in their hands. Some of the apostles with books and some with wheels: namely, because before the advent of Christ the faith was set forth under figures, and many things were not yet made clear; to represent this, the patriarchs and prophets are painted with wheels, to signify that imperfect knowledge. But because the apostles were perfectly taught of Christ, therefore the books, which are the emblems of this perfect knowledge, are open. But because some of them reduced their knowledge in writing, to the instruction of others, therefore fittingly they are represented with books in their hands like doctors. So Paul, and the Evangelists, Peter, James, and Jude. But others, who wrote nothing which has lasted, or been received into the canon by the Church, are not portrayed with books but with wheels, as a type of their preaching. Whence the Apostle to the Ephesians, 'And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers for the work of the ministry.'[Footnote 276]
[Footnote 276: Ephes. iv, 11.]
12. But the Divine Majesty is also portrayed with a closed book in the hands: 'which no man was found worthy to open but the Lion of the tribe of Juda.'[Footnote 277]And sometimes with an open book: that in it every one may read that 'He is the Light of the world':[Footnote 278]and the Way, the Truth, and the Life':[Footnote 279]and the Book of Life [is also portrayed]. But why Paul is represented at the right, and Peter at the left of the Saviour, we shall show hereafter.
[Footnote 277: Apocalypse v, 2.][Footnote 278: S. John viii, 12.][Footnote 279: S. John xiv, 6.]
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13. John Baptist is painted as a hermit.
14. Martyrs with the instruments of their torture: as S. Laurence with the gridiron: S. Stephen with stones: and sometimes with palms, which signify victory, according to that saying, 'The righteous shall flourish like a palm-tree:[Footnote 280]as a palm-tree[Footnote 281]flourishes, so his memory is preserved. Hence is it that palmers, they who come from Jerusalem, 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 palms: and Who afterwards, having in the same city subdued the devil in battle, entered the palace of heaven in triumph with His angels, where the just shall flourish like a palm-tree, and shall shine like stars.
[Footnote 280: Psalm xcii, 12.][Footnote 281: This explanation differs from that usually received: namely, that the righteous flourishes best in adversity: as the palm-tree grows fasteth when loaded with weights.]
15. Confessors are painted with their insignia, as bishops with their mitres, abbots with their hoods: and some with lilies,[Footnote 282]which denote chastity. Doctors with books in their hands: virgins, according to the Gospel,[Footnote 283]with lamps.
[Footnote 282: So in the beautiful hymn at Lauds in the commemoration of a virgin martyr, of the Parisian Breviary:
Liliis Sponsus recubat, rosisque;Tu, tuo semper bene fida SponsoEt rosas Martyr, simul et dedistiLilia Virgo.]
[Footnote 283: S. Matthew xxv, 1.]
16. Paul with a book and a sword: with a book, as a doctor, or with reference to his conversion: with a sword as[Footnote 284]a soldier. Whence the verse:
The sword denotes the ire of Saul,The book, the power converting Paul.
[Footnote 284: This is undoubtedly a mistake: the sword represents in this case, as in others, the instrument of martyrdom.]
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17. Generally the effigies of the holy fathers are portrayed on the walls of the church, or on the back panels of the altar, or on vestments, or in other various places, so that we may meditate perpetually, not indiscreetly or uselessly, on their holiness. Whence in Exodus it is commanded by the divine law, that in the breast of Aaron, the breastplate of judgment should be bound[Footnote 285]with strings: because fleeting thoughts should not occupy the mind of a priest, which should be girt by reason alone. In this breastplate also, according to Gregory, the names of the twelve patriarchs are commanded to be carefully inscribed.
[Footnote 285: Exodus xxviii, 22.]
18. To bear the fathers thus imprinted on the breast, is to meditate on the lives of ancient saints without intermission. But then doth the priest walk blamelessly when he gazeth continually on the example of the fathers which have gone before, when he considereth without ceasing the footsteps of the saints, and represseth unholy thoughts, lest he wander beyond the limits of right reason.
19. It is to be noted that the Saviour is always represented as crowned, as if he said, 'Come forth, children of Jerusalem, and behold King Solomon in the diadem with which his mother crowned him.'[Footnote 286]But Christ was triply crowned. First by His Mother on the day of His conception, with crown of pity: which was a double crown: on account of what He had by nature, and what was given Him: therefore also it is called a diadem, which is a double crown. Secondly, by His step-mother in the day of His Passion, with the crown of misery. Thirdly, by His Father in the day of His Resurrection, with the crown of glory: whence it is written, 'O Lord,{54}Thou hast crowned Him with glory and honour.'[Footnote 287]Lastly, He shall be crowned by His whole family, in the last day of Revelation, with the crown of power. For He shall come with the judges of the earth to judge the world in righteousness. So also all saints are portrayed as crowned, as if they said: Ye children of Jerusalem, behold the martyrs with the golden crowns wherewith the Lord hath crowned them. And in the book of Wisdom: 'The just shall receive a kingdom of glory, and a beautiful diadem from the hand of their God.'[Footnote 288]
[Footnote 286: Canticles iii, 11.][Footnote 287: Psalm viii (Domine Dominus), 5.][Footnote 288: Wisdom v, 16.]
20. But their crown is made in the fashion of a round shield: because the saints enjoy the divine protection. Whence they sing with joy: 'Lord, Thou hast crowned us with the shield of Thy favour.'[Footnote 289]But the crown of Christ is represented under the figure of a cross:[Footnote 290]and is thereby distinguished from that of the saints: because by the banner of His cross He gained for Himself the glorification of His humanity, and for us freedom from our captivity, and the enjoyment of everlasting life. But when any living[Footnote 291]prelate or saint is portrayed, the glory is not fashioned in the shape of a shield, but four-square: that he may be shown to flourish in the four cardinal virtues: as it is contained in[Footnote 292]the legend of blessed Gregory.
[Footnote 289: Psalm v (Verba mea), 12.][Footnote 290: See Appendix I.][Footnote 291: This does not appear to have prevailed in England. The nearest contemporary effigy of a saint which we have observed in stained glass, is that of S. Thomas, of Hereford, in the church of Cothelstone, Somersetshire. Here the glory is, as usual, of the circular form. As also in the fresco of the martyrdom of S. Thomas of Canterbury, in Preston church. Sussex, which is nearly contemporary. (See Appendix 1.)][Footnote 292: 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 works.]
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21. Again, sometimes Paradise is painted in churches, that it may attract the beholders to a following after its rewards: sometimes hell, that it may terrify them by the fear of punishment.'[Footnote 293]Sometimes flowers[Footnote 294]are portrayed, and trees: to represent the fruits of good works springing from the roots of virtues.
[Footnote 293: A monk named Constantine set before the prince those judgments of God which are in all the world, and the retribution of the life to come: his discourse powerfully affected the heathen monarch (Vladimir, afterwards S. Vladimir); and this was particularly the case when the monk pointed out to him on an icon, which represented the Last Judgment, the different lot of the good and the wicked. "Good to those on the right hand—woe to those on the left," exclaimed Vladimir, deeply affected.'—Mouravieff's 'Hist, of the Russian Church,' p. 11, On which his translator, the Rev. R. W. Blackmore, sensibly remarks, 'Whatever may be the right view of the abstract question respecting icons, and the showing outward respect to them, the Russians at least cannot reasonably be blamed for revering a usage which was made the means, in part at least, of so blessed a result as the conversion of the great Prince Vladimir, the Constantine of their church and nation.'][Footnote 294: This flower work is excessively common in Norman churches: that of S. Sepulchre's, at Cambridge, was a notable example of it. ]
22. Now the variety of pictures denoteth the diversity of virtues. For 'to one is given by the Spirit the word of wisdom: to another the word of knowledge,' etc.[Footnote 295]But virtues are represented under the forms of women: because they soothe and nourish. Again, by the ceilings or vaultings, which are for the beauty of the house, the more unlearned servants of Christ are set forth, who adorn the Church, not by their learning, but by their virtues alone.
[Footnote 295: I Corinth, xii, 8. ]
The carved images which project from the walls, appear as it were to be coming out of it: because when by reiterated custom virtues so pertain to the faithful, that they seem naturally implanted in them, they are exercised in all their various operations. How a synagogue is depicted, shall be said hereafter: as also how the pall of the Roman Pontiff: and the year[Footnote 296]and the zodiacal signs and its months. But the diverse histories of the Old and New Testaments may be represented after the fancy of the painter. For
Pictoribus atque poetisQuod libet[Footnote 297]addendi semper fuit seque potestas.
[Footnote 296: These are often to be found round Norman doors: as in that of S. Laurence, at York, and Egleton, Rutland.][Footnote 297: A false reading, of course; yet not without its appropriate sense—the power ofaddingany ornamental circumstance to the main subject.]
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23. Furthermore, the ornaments of the church consist of three things:—the ornaments of the nave,[Footnote 298]the choir, and the altar. The ornaments of the nave consist in dorsals, tapestry, mattings, and cushions of silk, purple, and the like. The ornaments of the choir consist in dorsals, tapestry, carpets, and cushions. Dorsals are hangings of cloth at the back of the clergy. Mattings, for their feet. Tapestry is likewise strewed under the feet, particularly under the feet of bishops, who ought to trample worldly things under their feet. Cushions are placed on the seats or benches of the choir.
[Footnote 298:Ecclesiae:here undoubtedly the nave: as oftenchurchis so used in our prayer-book.]
24. But the ornament of the altar consists in portfolios, altar cloths, relicaries, candlesticks, crosses, an orfray, banners, missals, coverings, and curtains.
25. And notice, that the portfolio in which the consecrated host is kept, signifieth the frame of the blessed Virgin, concerning which it is said in the Psalms, 'Arise, O Lord into Thy resting place.'[Footnote 299]Which sometimes is of wood: sometimes of white ivory: sometimes of silver: sometimes of gold: sometimes of crystal: and according to the different substances of which it is made, designateth the various dignities of the body of Christ. Again, the pyx which containeth the host, whether consecrated or not consecrated, typifieth the human memory. For a man ought to hold in remembrance continually the benefits of God, as well temporal, which are represented by the unconsecrated, as spiritual, which are set forth by the consecrated host.{57}Which was also set forth by the urn in which God commanded that the manna should be deposited: which, albeit it was temporal, prefigured nevertheless this our spiritual sacrifice, when the Lord commanded that it should be laid up for an everlasting memorial unto future generations. But the pyx, being placed on the altar, which is Christ, signifieth apostles and martyrs. And the altar cloths and coverings are confessors and virgins, or all saints: of whom saith the Prophet to the Lord, 'Thou shalt be clothed with them as with a garment.' And of these we have spoken above.
[Footnote 299: Psalm cxxxii (Domine, memento), 8.]
26. Now there is a difference betweenphylacteriumandphylacteria.Phylacteriumis a scroll on which the ten commandments were written: and this kind of scroll the Pharisees used to wear on the front part of their garments, as a sign of devotion. Whence in the Gospel, 'They make broad their phylacteries.'[Footnote 300]And the word is derived fromphilare, which isto keep, andteras, which islaw. Butphylacteria(a relicary) is a vessel of silver or gold, or crystal, or ivory, or some substance of the same kind, in which the ashes and relics of the saints are kept. For when Vigilantius called the faithfulCinericii,[Footnote 301]because they preserved the ashes themselves, to testify contempt of his decision, it was ordered by the Church that they should be honourably preserved in precious vessels. And the name is derived fromphilare, which is topreserve, andteron, which is an extremity, because in them some{58}portion of the extremities of the bodies of saints is preserved: such as a tooth or a finger, or somewhat of the like kind. Over the altar in some churches also is placed a shrine: of which we have spoken in our section on the Altar.
[Footnote 300: S. Matthew xxiii, 5.][Footnote 301: Ais, Vigilantium, qui[Greek text]hoc vocatur nomine (nam Dormitantius rectius diceretur), os foetidum rursum aperire, et putorem spurcissimum contra sanctorum martyrum proferre relliquias, et nos, qui eas suscepimus, appellarecinerarios.—S. Hieron, in Epp. See also the 'Church of the Fathers,' 2nd ed. chapter xv.]
27. At the horns of the altar[Footnote 302]two candlesticks are placed to signify the joy of Jews and Gentiles at the nativity of Christ: which candlesticks, by means of a flint, have their wicks lighted. For the angel saith to the shepherds, 'I bring you good tidings of great joy, which shall be to all people: for to you is born this day the Saviour of the world.[Footnote 303]He is the trueIsaac,[Footnote 304]which being interpreted, is laughter. Now the light of the candlestick is the faith of the people. For to the Jewish people, saith the Prophet, 'Arise, shine, for thy light is come: and the glory of the Lord is risen upon thee.'[Footnote 305]But to the Gentiles the Apostle saith, 'Ye were sometimes darkness, but are now light in the Lord.'[Footnote 306]For before the birth of Christ a new star appeared to the wise men, according to the prophecy of Balaam. 'There shall rise,' saith he, 'a star out of Jacob, and a sceptre out of Israel.'[Footnote 307]Concerning this we have also spoken in our section of the Altar.
[Footnote 302: This use oftwocandlesticks is very remarkable: as giving fresh authority to the custom of the English Church. ][Footnote 303: S. Luke ii, 10.][Footnote 304: Genesis xvii, 17, 19.][Footnote 305: Isaiah lx, 1. ][Footnote 306: Ephes. V, 8. ][Footnote 307: Numbers xxiv, 7.]
28. The snuffers or scissors for trimming the lamps are the divine words by which men amputate the legal titles of the law, and reveal the shining spirit, according to that saying, 'Ye shall eat old store, and bring forth the old because of the new.'[Footnote 308]The vessels in the which the wicks, when snuffed, are extinguished, are the hearts of the faithful, which admit the legal observance to the letter.
[Footnote 308: Leviticus xxvi, 10.]
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29. Again, the tongs, by the double tooth of which the fire is arranged, are preachers; who instruct us by the accordant pages of both Testaments, and by their behaviour setting us right, inflame us to the practice of charity.
30. But the scuta, that is cups, of equal size at top and bottom, made for warming water, are those doctors who do not conceal the treasure of their hearts: but 'bring forth out of it things new and old':[Footnote 309]as a 'candle which is not put under a bushel, but in a candlestick,'[Footnote 310]that they who are in the house of the Lord may receive the light and the heat of the Holy Ghost.
[Footnote 309: S. Matthew xiii, 52.][Footnote 310: S. Matthew v, 15.]
31. The cross also is to be placed on the altar that the cross-bearers may thence raise it: in which action we commemorate how Simon the Cyrenian took the cross from the shoulders of Christ and bore it. Between the two candlesticks the cross is placed on the altar: because Christ standeth in the church, the Mediator between two peoples. For He is the Corner-stone, 'Who hath made both one':[Footnote 311]to Whom the shepherds came from Judaea, and the wise men from the East. Concerning this we shall hereafter speak in another sense, when treating of the priest's approach to the altar.
[Footnote 311: Ephesians ii, 14.]
32. Again, the front of the altar is ornamented with an orfray. As it is written: 'Thou shalt make Me an altar, and shalt make a crown in a circle about it of four fingers' breadth.'[Footnote 312]The altar, ye know, sometimes signifieth the heart: in which the sacrifice of true faith must be offered by contrition: and then the orfray signifieth the taking in hand of a good occupation: wherewith we ought to adorn our foreheads, that we may give light to others. Sometimes the altar signifieth Christ: and then by the orfray the ornament of charity{60}is fitly represented. For as gold hath the superiority over all metals, so hath charity over other virtues. Whence the Apostle, in the first to the Corinthians: 'But the greatest of these is charity.'[Footnote 313]For our faith ought to be adorned with the orfray of charity, that we may be ready to lay down our lives for Christ's sake. Banners are also suspended above the altars: that in the church that triumph of Christ may evermore be held in mind, by which we also hope to triumph over our enemy.
[Footnote 312: Exodus xxvii, 4.][Footnote 313: I Corinth, xiii, 13.]
33. The book of the Gospel is fixed on the altar, because the Gospel hath Christ for its author, and beareth witness, to Him. Which book is therefore adorned on his outside, for the cause that we shall make mention of hereafter. Next, the vessels and utensils in the house of the Lord had their origin from Moses and Solomon: which in the Old Testament were many and diverse, as it is written in Exodus, and having divers significations, concerning which, for the sake of brevity, we will not in this place treat.
34. Now all things which pertain to the ornament of a church, must be removed or covered over in the season of Lent: which according to some taketh place on Passion Sunday, because after that time the Divinity of Christ was hidden and concealed in Him. For He gave Himself up to be betrayed and scourged, as if He were only man, and had not in Him the virtue of divinity: whence in the Gospel of this day it is written, 'But Jesus hid Himself, and went out of the temple.'[Footnote 314]
[Footnote 314: S. John viii, 59.]
Then therefore the crosses are covered, that is, the virtue of His divinity is hidden. Others do this from the first Sunday of Lent: because after that time the Church beginneth to treat of His Passion. Whence in that time the cross must not be borne in procession{61}from the church, except it be covered; and, according to the use of some places, two coverings or curtains are then only retained: of which the one is hung all round the choir, the other is suspended between the altar and the choir: that those things which be within the Holy of Holies may not appear. In that the Sanctuary and Cross are then veiled, we be taught the letter of the Law, that is, its carnal observance, or that the understanding of Holy Scriptures before the Passion of Christ was veiled, hidden, and obscure: and that in that time there was a veil: that is, men had an obscurity before their eyes. It signifieth also the sword which was set before the gate of Paradise: because the carnal observance we have spoken of, and this obscurity, and the sword at the gate of Paradise, were removed by the Passion of Christ. Therefore the curtains and veils of this kind are removed on Good Friday. But in that in the Old Testament, there were beasts that chewed the cud, and cleft the hoof, as oxen used in ploughing, that is discerning and spiritually perceiving the mysteries of Scripture: therefore in Lent only a few priests, to whom 'it is given to know the mysteries of the Kingdom of God'[Footnote 315]go behind the veil.
[Footnote 315: St. Matthew xiii, 11.]
35. Concerning this it is to be noted that there be three kinds of veils which be hung in churches: that which concealeth the mysteries: that which divideth the sanctuary from the clergy: that which divideth the clergy from the laity. The first denoteth the law: the second denoteth our unworthiness, in that we are unworthy, nay unable to behold things celestial. The third is the coercion of our carnal pleasures. The first, namely, the curtain that is hung from each side of the altar, when the priest goeth into the holy place, is typified by that which is written in Exodus.{62}'Moses put a veil over his face, for the children of Israel could not sustain the brightness of His countenance.'[Footnote 316]And as the Apostle saith, 'Even to this day is this veil over the hearts of the Jews.[Footnote 317]The second, namely the curtain that in the office of the Mass during Lent is suspended before the altar, was set forth by the veil which was hung up in the tabernacle, and divided the Holy of Holies from the holy place, as shall be declared in the proeme to the fourth part: by which the ark was concealed from the people: and it was wrought cunningly, and adorned with a fair variety of devices. This was it that was rent in the Passion of the Lord: and after its pattern, the curtains at this day are cunningly wrought with divers patterns. Concerning the aforesaid veil, and of what sort the curtains ought to be, it is written in Exodus. The third kind of veil deriveth its origin from thence, that theperibolusin the primitive Church, or wall which encompasseth the choir, was only raised as far as the elevation of the choir;[Footnote 318]which even to this day is observed in some churches: which was done that the people{63}seeing the clergy singing psalms, might follow their good example. But at this time as it were a veil or wall is suspended or interposed between the clergy and the laity, that they may not be able to behold each other: as if to say, in very deed, 'turn away mine eyes, lest they behold vanity.'[Footnote 319]
[Footnote 316: Exodus xxxiv, 33.][Footnote 317: 2 Corinth, iii, 15.][Footnote 318: There is much difficulty in this passage. We conceive that Durandus while writing it had in his mind's eye the arrangement of many of the Basilican churches, in which the choir was raised over the crypt (called Confessio, or Martyrium), in which the ashes of the saints were laid, and was detached from the nave by two flights of steps, one on each side of the descent to this undercroft. In this case theappodiationwould mean the elevation of the choir, itself considered as a sufficient distinction from the nave. The usual representations of Basilican churches, however, always show some rails, or cancelli, besides thisappodiation. The learned Father Thiers devotes the third section of his 'Dissertation sur la Clôture du Choeur des Eglises' to the consideration of this passage. 'Guillaume Durand, Evêque de Mande, assure que dans la Primitive Eglise, le choeur etait séparé de la Nef par unemuraille d'appui, afin que le peuple voiant la Clergé chanter les louanges de Dieu en fût édifié. Mais comme il parle d'un fait beaucoup éloigné de son tems, et qui n'est attache par aucun ancien auteur, je ne pense pas que l'on doive faire grande fonds sur son temoignage.' We suspect that Thiers is wrong in construingappodiatiobymuraille d'appui:the latter would well express the real Basilican arrangement, with which the translator was probably acquainted. Durandus, therefore, is wrong in his fact; and Thiers wrong in his understanding of Durandus, as well as in the theory stated in the next section, that 'Depuis Constantin le choeur de quelques Eglises etoit distingue de la Nef par des tapisseries ou des voiles.' For he grounds this chiefly on the next assertion of Durandus about the use curtains, 'hoc tempore, vers la fin du 13 siecle.' If we did not know from facts that before this time roodscreens were in ordinary use, the words of Durandusvelum aut muruswould show us that he means thewallto be taken metaphorically for aveil. And so Thiers may have seen, since he concludes his section thus—' Mais peut être que Theodoret parle des tapisseries et Durand des voiles qui convroient la Clôture du Choeur par le dedans, et que sous ces tapisseries et ces voiles il y avoit une veritable clôture de balustres, ou de muraillcs pleines.'][Footnote 319: Psalm cxix (Beati immaculati), 37.]
36. But on Holy Saturday all the curtains are taken away, because on the Passion of the Lord the veil of the temple was rent: and by that thing the spiritual intelligence of the Law was revealed unto us, which till that time lay hid, as is said afore: and the door of the kingdom of heaven is opened, and power was given unto us, that we cannot be overcome of our carnal concupiscence, unless we ourselves do yield. But the veil which separateth the sanctuary from the choir, is drawn or lifted up at vespers on every Saturday of Lent: when the office of the Sunday is begun, that the clergy may be able to look into the sanctuary: because the Sunday commemorateth the Resurrection.
37. This therefore is done on the six Sundays of Lent: because there was no age in which joy, and that joy eternal, was not made in some sort manifest, that joy which is concealed in heaven, as is signified by that veil. Thence is it that we fast not on the Sundays, and this on account of the glory of the Resurrection. For the first Sunday signifieth the joy which our parents enjoyed in the Paradise before the fall.{64}The second Sunday signifieth the joy of the few who were preserved in the ark of Noah, when all else were drowned in the deluge. The third, the gladness of the children of Israel, when in the time of Joseph others were afflicted with famine. The fourth, their joy when they lived with all peace under Solomon.[Footnote 320]The fifth, their gladness when returning from the Babylonian captivity. The sixth, that of the disciples from the Resurrection to the Ascension: when the bridegroom was with them in presence.
[Footnote 320: 3 Kings iv, 20.]
38. In feasts likewise of nine lessons,[Footnote 321]when they occur in Lent, the before-mentioned veil is raised and lifted up. But this is not of the institution of the earliest times, because then no feast was celebrated in Lent. But then on whatever day a feast occurred, commemoration was made of it on the Saturday and Sunday following, according to the canon of Pope Martin; and so in the xiiith book of Burchardus.[Footnote 322]And all this on account of the sadness of that time. Afterwards the contrary use prevailed: that feasts of nine lessons occurring in Lent should be solemnly observed, and a fast nevertheless kept.
[Footnote 321: For an explanation of the whole Catholic system of feasts, double, semi-double, and simple, the reader is referred to theTracts for the Times, vol. iii.][Footnote 322: S. Burchardus of Worms flourished in 1025: and is not to be confounded with John Burchardus, who wrote an explanation of the Mass for the use of the Venetian Church, which was published in 1559.]
39. Again, on festivals curtains are hung up in churches, for the sake of the ornament they give; and that by visible, we may be led to invisible beauty. These curtains are sometimes tinctured with various hues, as is said afore: so that by the diversity of the colours themselves we may be taught that man, who is the temple of God, should be ordained by the variety and diversity of virtues.{65}A white curtain signifieth pureness of living: a red, charity: a green, contemplation: a black, mortification of the flesh: a livid-coloured, tribulation. Besides this, over white curtains are sometimes suspended hangings of various colours: to signify that our hearts ought to be purged from vices: and that in them should be the curtains of virtues, and the hangings of good works.
40. Moreover, on the Feast of the Nativity of the Lord some churches exhibit no hangings: some poor, and some good. Those which have none, signify our shame; for even if we are filled with the greatest joy at the birth of a Saviour,[Footnote 323]we ought not, however, to be without shame that such was our sin that the 'Son of God emptied Himself on our account, and took upon Him the form of a servant.'[Footnote 324]And on that account also we solemnise His Passion not with joy, but with a severe fast; whereas when we celebrate the passion of other saints we do it with gladness, and indulge ourselves somewhat in meat and drink, as shall be said in the sixth book. But our Lord's Passion is a source of shame to us on account of our sins. The saints, on the other hand, died not for our sins, but suffered for Christ. Those churches which on the Nativity suspend curtains of poor texture thereby typify that Christ did then 'take upon Himself the form of a servant, [Footnote 325 ] and was clothed in miserable rags. Those which employ richer hangings, set forth by them the gladness arising from the Birth of a King: and teach what manner of persons we ought to be in our reception of so great a Guest.
[Footnote 323: In accordance with this feeling, the first Psalm at the second vespers of the nativity in the Benedictine Breviary is theDe profundis.][Footnote 324: Philip, ii, 7.][Footnote 325: Philip, ii, 7.]
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41. In some churches the altar at Easter-tide is decked with precious hangings, and veils of three colours are placed over it: red, pale, and black, which denote three seasons. When the first lesson and its response are finished, the black veil is removed; which signifieth the time before the Law. When the second lesson and its response are finished, the pale veil is removed: which signifieth the time of the Law. The third being finished, the red is removed, which setteth forth the time of Grace: that is, that by the Passion of Christ an entrance is administered unto us to the Holy of Holies and to eternal glory. But concerning the coverings and cloths of the altars we have spoken in our sections on the same.
42. On high feasts, the treasures of the church are brought forth on three accounts. Firstly, by way of safeguard: that it may be made manifest that he who hath them in charge hath been careful in his care of them. Secondly, for the more reverence of the solemnity. Thirdly, for the memory of their oblation; namely, for the commemoration of them that bestowed them on the church.
But in that the church is gloriously adorned within and not without, it is thereby signified that 'all its glory is from within.'[Footnote 326]For although its outward appearance be despicable, the soul which is the seat of God is illuminated from within: according to that saying, 'I am black but comely.'[Footnote 327]And the Lord saith to the Prophet: 'I have a goodly heritage.'[Footnote 328]Which the Prophet considering in his mind, saith, 'Lord, I have loved the beauty of Thine house':[Footnote 329]which is spiritually adorned by Faith, Hope, and Charity. Sometimes the church, both material and spiritual, hath need to be cleansed: concerning which in the seventh book.
[Footnote 326: Psalm xlv (Eructavit), 6.][Footnote 327: Cantic. i, 5.][Footnote 328: The bishop probably refers to Psalm xvi (Conserva me), 6. The words in reality spoken by David are understood by him as if spoken by the Almighty.][Footnote 329: Psalm xxvi (Judica me), 8.]