I. Pictures and ornaments in churches are the lessons

and the Scriptures of the laity. Whence Gregory : It is one thing to adore a picture, and another by means of a picture historically to learn what should be adored. For what writing supplieth to him which can read, that doth a picture supply to him which is unlearned, and can only look. Because they who are uninstructed thus see what they ought to follow : and things are read, though letters be unknown. True is it that the Chal- deans, which worship fire, compel others to do the same, and burn other idols. But Paynim adore images, as icons, and idols ; which Saracens do not, who neither will possess nor look on images, grounding themselves on that saying, ' Thou shalt not make to thyself any graven image, nor the likeness of anything that is in heaven above, nor in the earth beneath, nor in the waters
Of Pictures and Images 43
under the earth,' ' and on other the Hke authorities : these they follow incontinently, casting the same in our teeth. But we worship not images, nor account them to be gods, nor put any hope of salvation in them : for that were idolatry. Yet we adore them for the memory and remembrance of things done long agone.^ Whence the verse,^
What time thou passest by the rood, bow humbly evermore ; Yet" not the rood, but Him which there was crucified, adore.
And again : ^
That thing, which hath his being given, 'tis fond for God to own : A form material, carved out by cunning hands, in stone.
And again : ^
The form is neither God nor man, which here thou dost behold : He very God and Man, of whom thou by that form art told.
2. The Greeks, moreover, employ painted representa- tions, painting, it is said, only from the navel upwards, that all occasion of vain thoughts may be removed. But they make no carved image, as it is written, ' Thou shalt not make a graven image.' ^ And again: 'Thou shalt not make an idol, nor a graven image.' ' And again, ' Lest ye be deceived, and make a graven image.'^ And again : ' Ye shall not make unto you gods of
' Exodus XX, 4. - Veneramiir. — We here use the word adore in the sense given to it by the great and good Bishop Montague, in his 'Just Treatise of Invocation ' : where he says, speaking of the Saints, ' I do admire, reverence, adore them in their kind.'
^ Effigiem Christi, quum transis, pronus honora : Non tamen effigiem, sed quem designat, adora. •* Esse Deum, ratione caret, cui consulit esse :
Materiale lapis, effigale manus. '" Nee Deus est, nee homo, quam prcesens cernis imago; Sed Deus est et Homo, quem sacra figurat imago. The later editions add —
Nam Deus est, quod imago docet, sed non Deus ipse ; Hunc videas, sed mente colas, quod noscis in ipsa. ^ Deut. V, 8. ^ Lev. xxvi. i. ^ Deut. iv, 16.
44 1^^^^ Symbolisin of Churches
silver : ^ neither shall ye make with Me gods of gold.' So also the Prophet, * Their idols are silver and gold, the work of man's hand. They that make them are like unto them : and so are all they that put their trust in them.' ^*^' And again : ' Confounded be all they that worship graven images : and that put their glory in their idols.' ^^
3. Also, Moses saith to the children of Israel, * Lest perchance thou shouldest be deceived, and shouldest worship that which the Lord thy God hath created.' ^^ Hence also was it that Hezekiah King of Judah brake in pieces the brazen serpent which Moses set up : because the people, contrary to the precepts of the law, burnt incense to it.
4. From these forementioned and other authorities, the excessive use of images is forbidden. The Apostle saith also to the Corinthians, ' We know that an idol is nothing in the world : and there is no god but One.' ^^ For they who are simple and infirm may easily by an excessive and indiscreet use of images, be perverted to idolatry. Whence he saith in Wisdom, ' There shall be no respect of the idols of the nations, which have made the creatures of God hateful, and temptations for the souls of men, and snares for the feet of the unwise.' ^^ ^^ But blame there is none in a moderate use of pictures, to teach how ill is to be avoided, and good followed. Whence saith the Lord to Ezekiel, ' Go in, and behold the abominations which these men do. And he went in, and saw the likeness of reptiles and beasts, and the abominations, and all the idols of the
" Exodus XX, 20. '•* Psalm cxv, 4. '• Psalm xcvii, 7.
1- Deut. iv, 19. '^ I Corinth, viii, 4. " Wisdom xiv, ii.
'^ A more solemn protest against the sin of idolatry can hardly be found than the above passage : and they who brand every return to, and every wish for the restoration of, Catholic practices, by so hateful a name, would do well to bear it in mind.
Of Pictures and Images 45
house of Israel portrayed on the wall.'^" Whence saith Pope Gregory in his Pastorale, When the forms of external objects are drawn into the heart, they are as it were painted there, because the thoughts of them are their images. Again, He saith to the same Ezekiel, ' Take a tile, and lay it before thee, and describe in it the city Jerusalem.' ^'' But that which is said above, that pictures are the letters of the laity explaineth that saying in the Gospel, ' He saith. They have Moses and the prophets : let them hear them.' ^'- Of this, more hereafter. The Agathensian ^^ Council forbids pictures in churches : and also that that which is worshipped and adored should be painted on the walls. But Gregory saith, that pictures are not to be put away because they are not to be worshipped : for paintings appear to move the mind more than descriptions ; for deeds are placed before the eyes in paintings, and so appear to be actually carrying on. But in description, the deed is done as it were by hearsay : which affecteth the mind less when recalled to memory. Hence, also, is it that in churches we pay less reverence to books than to images and pictures.
5. Of pictures and images some are above the church, as the cock and the eagle : some without the church, namely, in the air in front of the church, as the ox and the cow : others within, as images, and statues, and various kinds of painting and sculpture : and these be represented either in garments, or on walls, or in stained glass. Concerning some of which we have spoken in treating of the church : and how they are taken from the tabernacle of Moses and the temple of Solomon. For Moses made carved work, and Solomon made carved work, and pictures, and adorned the walls with paintings and frescoes.
"* Ezekiel viii, 10. " Ezekiel iv, i. "^ S. Luke xvi, 29. '" A.D. 605
M
46 The Syinholisin of Churches
6. The image of the Saviour is more commonly repre- sented in churches three ways : as sitting on ^^ His throne, or hanging on His cross, or lying on the bosom of His Mother. And because John Baptist pointed to Him, saying, ' Behold the Lamb of God,' ^^ therefore some represented Christ under the form of a lamb. But be- cause the light passeth away, and because Christ is very man, therefore, saith Adrian, Pope, He must be repre- sented in the form of a man. A holy lamb must not be
-" Durandus had doubtless in his mind the ancient mosaic over the apsides of the earliest churches in Rome. The extremely beautiful one in San Clemente represents our Lord as crucified. The frescoes with which the walls of our own churches were anciently adorned, seem usually to have represented the Saviour as seated on the Throne of His Majesty. In the chancel of Widford, Herts, is, or was till lately, a fresco of the Saviour seated on a rainbow, a sword proceeding from His mouth, His feet and His hands pierced. In Alfriston, Sussex, there was, we believe, before it was whitewashed over by Bishop Buckner's order, a painting- of a similar kind. There is a singular, and, we believe, undescribed painting over the altar in Llandanwg church, Merion. The Saviour is seated in judg- ment, as before : at His side is His Blessed Mother in a kneeling posture : around Him are angels blowing trumpets, and S. Peter in eucharistical vestments. There is a representation of the souls under the altar. Below are devils torturing souls in cauldrons of brimstone. The evangelistic symbols are also represented.
In a fresco at Beverstone, Gloucestershire, our Saviour is represented on the Cross, with blood flowing from His side into a chalice. (See App. I.) There are remains also of a crucifixion in fresco, in the exquisite, but desecrated chapel of Prior Crauden, in the Deanery, Kiy. On the Iconostasis of the Greco-Russian Church, all the three positions are to be found.
In stained glass, the Crucifixion generally supplies the place of any other representation of the Saviour. Brasses occasionally, as a very curi- ous one in Cobham, Surrey, represent His nativity or epiphany : but most commonly the Crucifixion, or a Trinity.
There can be no doubt, that many of the most graphic pictures in our old poets owed their origin to the then undestroyed fresco paintings of churches. Some painting, like that above described, of hell, very pro- bably suggested the noble lines of Spenser (i. ix. 50. 6) : He showed him painted in a table plaine. The damned ghosts that doe in torments waile. And thousand feends that doe them endless paine With fire and brimstone, which for ever shall remaine. Who can estimate the effect of such pictorial representations on the minds of our ancestors ? or the good which might be the result, if our churches were again frescoed with similar subjects, wrought with the genius and Catholic feeling of an Overbeck or Cornelius ?
-' S. John i, 29.
Of Pictures and Images 47
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 commemora- teth 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 re- presented 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 : ' -^ according to that say- ing, ' I saw the Lord sitting upon His throne : ' ^^ that is, reisfnincr over the angels : as the text, ' Which sitteth upon the cherubim.' ^"^ 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 : ' -^ and as ' they shall see,' as saith S. Luke, ' the Son of Man coming in the clouds with power and great glory. -^ Wherefore sometimes He is repre- sented 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.' -^
8. The angels are also represented as in the flower of
" S. Matt, xxviii, 18. '^ Isaiah vi, I.
-* Psalm Ixxx, i. -^ Exodus xxiv, 10.
-^ S. Matthew xxiv, 30. -^ Isaiah vi, 2.
48 TJie Syinbolisin of Cliurches
youthful age: for they never grow old.^^ Sometimes S. Michael is represented trampling the dragon, accord- ing 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.' ^^ 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 the four quarters of the world : or twenty-four, on account of good works, and the keeping of the gospels. ^^ If the seven lamps be added, the gifts of the Holy Spirit are represented : if the sea of glass, baptism.^^
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
^ Many of our readers will call to mind the peculiar expression always ^iven 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.
'^^ Apocalypse xii, 7. ^" Apocalypse iv, 4.
^' This very obscure passage is an instance of the symbolism in the com- bination 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 multi- plied 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 gives Evangeliorimx : the later have Evangelist arum, which with observantia is scarcely intelligible. Compare S. August, Expos, in Psalm Ixxxvi. 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. Istse 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 terducta duodecim inveniuntur. See also S. Isidore, Alleg. in S. S. folio 353, C. D.
Of Pictures and Images 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 accom- plished 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.' ^^ 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.^^ 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. Con- cerning this, and how blessed Mark ^^ 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.' ^^ This also representeth
^- Psalm XXX {Exaltabo TV), 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 beautifull}' expressed in a hymn quoted in the Camden's Society's ' Illustrations of Monumental Brasses,' Part I, p. 30.
^ This passage is very obscure. Durandus's words are, qnasi qtiatuor evatigelistoritm 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, Hie est Vitiihis, qui in Epulam nostram quotidie, et jugiter immolatur.
^' 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.
^ S. John i, I.
50 TJie Syiiibolisni of Churches
Christ, ' Whose youth is renewed like the eagle's ' : ^^ 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 de- picted, shall be said hereafter.^'^
lo. 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 por- trayed 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 some- times 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
^ Psalm ciii (^Benedic^ anvna jiien), 5. 3^ 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 Resurrec- tion : 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 represent- ation of the evangelistic symbols with which we are acquainted in this countr}', occurs in the chancel of Oxted church, Surrey.
Of Pictures and linages 5 1
shepherd divideth the sheep from the goats.' ^^ How the Apostles Bartholomew and Andrew are to be painted, shall be said hereafter/^'*
11. And note that the patriarchs and prophets arc 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 re- duced 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 w^heels, 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.' ^^
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.' ^^ And sometimes with an open book : that in it every one may read that ' He is the Light of the world ' : ^-
** S. Matthew xxv, >i.
*' 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.
^" Ephes. iv, 11. ^' Apocalypse v, 2. ^- S. John viii, 12.
52 TJie Symbolism of Churches
• and the Way, the Truth, and the Life ' : ^^ 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.
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, accord- ing to that saying, 'The righteous shall flourish like a palm-tree : ^^ as a palm-tree ^^ 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.
15. Confessors are painted with their insignia, as bishops with their mitres, abbots with their hoods : and some with lilies,^*^ which denote chastity. Doctors with books in their hands : virgins, according to the Gospel,'^' with lamps.
16. Paul with a book and a sword : with a book, as a doctor, or with reference to his conversion : with a sword as ^^ a soldier. Whence the verse :
*=* S. John xiv, 6. " Psalm xcii, 12.
■*^ 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.
^^ 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 Sponso Et rosas Martyr, simul et dedisti Lilia Virgo. ^' S. Matthew xxv, i.
^^ This is undoubtedly a mistake : the sword represents in this case, as in others, the instrument of martyrdom.
Of Pictures and Images 53
The sword denotes the ire of Saul, The book, the power converting^ Paul.
17. Generally the effigies of the holy fathers are por- trayed 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 ^'^ 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 com- manded to be carefully inscribed.
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 wall: 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 re- presseth unholy thoughts, lest he wander beyond the limits of right reason.
19. It is to be noted that the Saviour is always repre- sented as crowned, as if he said, ' Come forth, children of Jerusalem, and behold King Solomon in the diadem with which his mother crowned him.' ^^ 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. Thirdl}', by His Father in the day of His Resurrection, with the crown of glory : whence it is written, ' O Lord,
^•' Exodus xxviii, 22. ^' Canticles iii, 1 1.
54 The Symbolism of Churches
Thou hast crowned Him with glory and honour.' ^^ 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.' 52
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.' ^^ But the crown of Christ is represented under the figure of a cross : * 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 ^^ 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 ^^ the legend of blessed Gregory.
21. Again, sometimes Paradise is painted in churches, that it may attract the beholders to a following after its
*' Psalm viii (^Domine Dominus)^ 5.
•'•- Wisdom V, 16. ^ Psalm v (^Verha juea), 12. * See Appendix I.
^* 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, Somerset- shire. 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 contemporarj-. (See Appendix 1.)
^ 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.
Of Pictures and Images 55
rewards : sometimes hell, that it may terrify them by the fear of punishment.'^'' Sometimes flowers ^^ are por- trayed, and trees : to represent the fruits of good works springing from the roots of virtues.
22. Now the variety of pictures denoteth the diver- sity of virtues. For ' to one is given by the Spirit the word of wisdom : to another the word of knowledge,' etc.^^ 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.
The carved images which project from the walls, ap- pear 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, tliey are exer- cised 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^'^ and the zodiacal signs and its months. But the diverse histories of the
^ '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 (XHadimir, after- wards 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.' — MouraviefPs ' 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 '
*'' This flower work is excessively common in Norman churches : that of S. Sepulchre's, at Cambridge, was a notable example of it.
5« 1 Corinth, xii, 8.
'•'^ These are often to be found round Norman doors : as in that of S. Laurence, at York, and Egleton, Rutland.
56 The Syvibolisni of Churches
Old and New-Testaments may be represented after the fancy of the painter. For
Pictoribus atque poetis Quod libet "" addendi semper fuit seque potestas.
23. Furthermore, the ornaments of the church con- sist of three things : — the ornaments of the nave,^^ 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.
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 conse- crated 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.' ^^ 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 unconse-
^ A false reading, of course ; yet not without its appropriate sense— the power of adding any ornamental circumstance to the main subject.
^^ Ecclesice : here undoubtedly the nave : as often clmrch is so used in our prayer-book. ^2 Psalm cxxxii [Domine^ msmento\ 8.
Of Pictures and Images 57
crated, as spiritual, which are set forth by the conse- crated host. 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.
26. Now there is a difference between pJiylacteriiun diwd phylacten'a. PJiylacteriuni is 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.' ^^ And the word is derived from philare, which is to keep^ and teras, which is law. But phylacteria (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 faithful Cinericii!^'^ because the}^ 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 from pJiilare, which is to p?'eserve, and teron, which is an extremity, because in them some
^ S. Matthew xxiii, 5. *" Ais, Vigilantium, qui kcct uvTl^ppaffiv hoc vocatur nomine (nam Dormitantius rectius diceretur), os foetidum rursum aperire, et putorem spurcissimum contra sanctorum martyrum proferre relliquias, et nos, qui eas suscepimus, appellare cinerarios. — S. Hieron, in Epp. See also the ' Church of the Fathers,' 2nd ed. chapter xv.
58 TJie SyjJibolisrn of Churches
portion of the. extremities of the bodies of saints is pre- served : 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.
27. At the horns of the altar "^^ 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.^^ He is the true Isaac^'^ 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.' ^^ But to the Gentiles the Apostle saith, ' Ye were sometimes darkness, but are now light in the Lord.' ^^ 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.' '^ Concerning this we have also spoken in our section of the Altar.
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.'^^ 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.
^^ This use of two candlesticks is very remarkable : as giving- fresh authority to the custom of the English Church.
«*>■ S. Luke ii, 10. •^'Genesis xvii, 17, 19. ''^Isaiah Ix, i.
"" Ephes. V, 8. ""Numbers xxiv, 7. "' 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 be- haviour 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':'^ as a 'candle which is not put under a bushel, but in a candlestick,' ~'-' that they who are in the house of the Lord may receive the light and the heat of the Holy Ghost.
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 cltar : because Christ standeth in the church, the Mediator between two peoples. For He is the Corner-stone, ' Who hath made both one ' : '^ to Whom the shepherds came from Judsea, 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.
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.' '^^ 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
" S. Matthew xiii, 52. "^ S. Matthew v, 15. •' Ephesians ii, 14.
''" Exodus xxvii, 4.
6o TJie Syinbolisin of CJiurches
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.' '^ 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.
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.' ^" 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
^« I Corinth, xiii, 13. " S. John viii, 59.
Of Pictu7'es and Images 6 1
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 : there- fore in Lent only a few priests, to whom ' it is given to know the mysteries of the Kingdom of God ' '^ go behind the veil.
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 un- worthy, 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 typi- fied by that which is written in Exodus. * Moses put a
'** St. Matthew xiii, 11.
N
62 The Symbolism of Churches
veil over his face, for the children of Israel could not sustain the brightness of His countenance.' ^^ And as the Apostle saith, ' Even to this day is this veil over the hearts of the Jews.^^ 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 th.& peribolus in the primitive Church, or wall which encompasseth the choir, was only raised as far as the elevation of the choir ; ^^ which even to this day is ob- served in some churches : which was done that the people
™ Exodus xxxiv, 33. ^^ 2 Corinth, iii, 15.
^^ 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 the appodiatio would 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 this appodiation. The learned Father Thiers devotes the third section of his ' Dissertation sur la Cloture du Choeur des Eglises' to the consideration of this passage. 'Guillaume Durand, Eveque de Mande, assure que dans la Primitive Eglise, le choeur etait separe de la Nef par une miiraille d'appui., afin que le peuple voiant la Clerge chanter les louanges de Dieu en fut edifie. Mais comme il parle d'un fait beaucoup eloigne de son tems, et qui n'est attache par aucun ancien auteur, je ne pense pas que I'on doive faire grande fonds sur son temoignage.' We suspect that Thiers is wrong in construing appodiatio by muraille d''appiii : the latter would well express the real Basilican arrange- ment, with which the translator was probably acquainted. Durandus, therefore, is wrong in his fart ; and Thiers wrong in his understanding of Durandus, as Vv^ell as in the theory stated in the next section, that ' Depuis
Of Pictures and Images 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.' ^^
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 concupi- scence, 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. The second Sunday signi-
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 asser- tion of Durandus about the use curtains, 'hoc tempore, vers la fin du 13 siecle.' If we did not know fiom facts that before this time roodscreens were in ordinary use, the words of Durandus veliun ant murus would show us that he means the vcall to be taken metaphorically for a veil. And ?u Thiers may have seen, since he concludes his section thus — ' Mais ptut etre que Theodoret parle des tapisseries et Durand des voiles qui convroient la Cloture du Choeur par le dedans, et que sous ces tapisseries et ces voiles il y avoit une veritable cloture de balustres, ou de muraillcs pleines.' *" Psalm cxix (^Beati immaculati), 37,
64 TJie Syinbolisni of CJmrcJies
fieth 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. ^^ 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.
'^'^. In feasts likewise of nine lessons,^^ 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, com- memoration was made of it on the Saturday and Sun- day following, according to the canon of Pope Martin; and so in the xiiith book of Burchardus.^^ 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.
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. A white curtain signifieth
^^ 3 Kings iv, 20.
** For an explanation of the whole Catholic system of feasts, double, semi-double, and simple, the reader is referred to the Tracts for the Tinies^ vol. iii.
^^ S. Burchardus of Worms flourished in 1025 : and is not to be con- founded with John Burchardus, who wrote an explanation of the Mass for the use of the Venetian Church, which was published in 1559.
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pureness of living : a red, charity : a green, contempla- tion : a black, mortification of the flesh : a livid-coloured, tribulation. Besides this, over white curtains are some- times 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 hang- ings 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,^'^ 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' ^'' 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,^^ 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 per- sons we ought to be in our reception of so great a Guest.
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
** In accordance with this feeling, the first Psalm at the second vespers of the nativity in the Benedictine Breviary is the De profundis. **' Philip, ii, 7. ^^ Philip, ii, 7.
66 The Symbolism of Churches
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.' ^^ 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.'^" And the Lord saith to the Prophet : ' I have a goodly heritage.'^^ Which the Prophet considering in his mind, saith, ' Lord, I have loved the beauty of Thine house ' : ^^ 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.
In some churches two eggs of ostriches and other
^^ Psalm xlv {Eructavit), 6. "" Cantic. i, $.
"^ 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. ^- Psalm xxvi (^Judica me)^ 8.
Of Pictures and Images 6y
things which cause admiration, and which are rarely seen, are accustomed to be suspended : that by their means the people may be drawn to church, and have their minds the more affected.
43. Again, some say that the ostrich, as being a for- getful bird, ' leaveth her eggs in the dust ' : ^^ and at length, when she beholdeth a certain star, returneth unto them, and cheereth them by her presence. Therefore the eggs '^* of ostriches are hung in churches to signify that man, being left of God on account of his sins, if at length he be illuminated by the Divine Light, remembereth his faults and returneth to Him, Who by looking on him with His Mercy cherisheth him. As it is written in Luke that after Peter had denied Christ, the ' Lord turned and looked upon Peter.' '^^ Therefore be the aforesaid eggs suspended in churches, this signifying, that man easily forgetteth God, unless being illuminated by a star, that is, by the Influence of the Holy Spirit, he is reminded to return to Him by good works.
44. Now in the Primitive Church, the sacrifice was
^^ Job xxxix, 14. "* Perhaps this custom was introduced by the Crusaders. ' As the ostrich is good for food, so, it seems, are its eggs : to say nothing of their being objects of attention, as being used much in the East by way of ornament ; for they are hung up in their places of public worship, along with many lamps.' Harmer's ' Observations,' vol. iv, p. 336, who refers to Pococke's 'Travels,' vol. i, p. 31, and imagines that Dr Chandler, in his travels in Asia Minor, was mistaken when he supposed that the Turkish Mosque of Magnesia was ornamented with lamps pendent from the ceiling intermixed with balls of polished ivory, p. 267. (Ostrich eggs might easily be mistaken for ivory balls. The following passage from De Moleon is curious : ' At the conclusion of matins,' he says, speaking of the rites of S. Maurice at Angers on Easter Day, 'two chaplains take their place behind the altar curtains. Two corheWers (Cuiicu/ares) in dalmatics, amices, and mitelhr^ with gloves on their hands, present themselves before the altar. The chaplains chant. Quern (jiiccritis ? The corbeliers representing the Maries, reply, Jesum Nazarenum Crucifixum. The others answer, Resurrexit, fion est hie. The corbeliers take from the altar Hvo ostrich eggs wrapped in silk, and go forth, chanting, Alleluia resuf^exit Dominus, resurrexit Leo Fortis, Christus, Filiiis Dei.' — Voyag. Lit. p. 98. "^ S. Luke xxii, 61.'
68 The Symbolisvi of Churches
offered in vessels of wood, and common vests : for then were ' chalices of wood, and priests of gold ' : whereof the contrary is now. But Severinus, Pope, decreed that it should be offered in glass : ^^ but because such vessels were easily broken, therefore, Urban, Pope, and the Council ^' of Rheims decreed that gold or silver vessels should be used : or on account of poverty, tin, which rusteth not : but not in wood nor in brass. Therefore it might not be in glass on account of the danger of effusion : nor of wood since being porous and spongy, it absorbeth the blood : nor of brass nor of bronze, the rust of which is unseemly.
45. And note that the name of chalice is derived from the Old Testament : whence Jeremiah, ' Babylon is a golden chalice that maketh drunk the nations.' ^^ And David : ' In the hand of the Lord is a chalice, and the wine thereof is red ' : ^^ and in another place, ' I will re- ceive the chalice of salvation, and will call on the name of the Lord.' ^^^ Again, in the Gospel : ' Are ye able to drink the chalice that I shall drink ? ' '^^^ And again, ' When He had taken the chalice He gave thanks.' ^^^ A golden chalice signifieth the 'treasures of wisdom that be hid in Christ' ^^^ A silver chalice denoteth purity from sin. A chalice of tin denoteth the similitude of sin and punishment. For tin is as it were halfway be- tween silver and lead : and the Humanity of Christ, albeit it were not lead, that is, sinful, yet was it like to sinful flesh. And therefore not silver : and although im- passible for His own sin, passible He was for ours : since ' He thus took our infirmities, and bare our sicknesses.' ^^*
■"^ See Martene, Tom. IV, ii, 9 ; the Ducretum, fol. 395. 9^ ' A.D. 874, Vid. Concil. Coll. Reg. Tom. I. p. 288.' See also P. Tunoc. iv, Ep. ad Otton. Carel. xiii Hardouin vii, 365.
"^ Jeremiah li, 7. ^ Psalm Ixxv {Confitebiimir')^ 8.
lo** Psalm cxvi (^Dilexi), 13. 101 S. Matthew x, 22. '"- S. Matthew xxvi, 27. '"^ Coloss. ii, 3. "*^ S. Matthew viii, 17.
Of Pictures and Images 69
Concerning the Chalice and the Paten we shall speak hereafter.
46. But if anyone, through cause of his little religion, should say that the Lord commanded Moses to make all the vessels of the Tabernacle for every use and ceremony whatever, of brass, as it is written in the eight and twen- tieth chapter of Exodus, and that precious vessels of this sort, ' could be sold for much, and given to the poor,' ^"^ he is like Judas, and acteth contrarywise to the woman which brought the alabaster box uf ointment. This we reply to him : not that God is better pleased with gold than brazen ornaments : but that when men offer to God that which they value, by the worship of the Almighty they vanquish their own avarice. Moreover, these offices of divine piety be moral, and significative of future glory. Whence also under the old law the priest's garments were to be made of gold, and jacinth, and purple, and scarlet twice dyed, and woven linen, and other precious things : that thereby might be made mani- fest with how great diversity of virtues the priest ought to shine : and it was also commanded that the altar, and the mercy-seat, and the candlestick, and the other vessels and ornaments of the altar should be made of gold and silver. The Tabernacle also was to be made of divers precious materials, as is said in our section concerning the Church. Also the high priest under the Law used divers precious ornaments, as we have both noted, and shall hereafter note.
47. Moreover, it was forbidden in the Council of Orleans,^*^^ that the divine ornaments should be used for the adorning of nuptials, lest they should be polluted by the touch of the wicked, or by the pomp of secular luxury. By this doubtless it is shown that a chasuble, or any
'"^ S. Matthew xxvi, 9. ""^ A.D. 535. Decret. viii. See also the Council of Tribur. A. D. 1036.
70 TJie SymbolisDi of ChurcJies
other ornament intended for the divine mysteries, must not be made out of a common person's vest.
48. Stephen, Pope, moreover, forbade that anyone should have the use of the vests of a church, or of those things which be touched by reHgious men alone, for other purposes : lest that vengeance come upon these transgressors which befel Belshazzar the King.^^'^
49. Also Clement, Pope, forbade that the dead should be buried or wrapped or covered, they or their bones, with the altar cloth, or covering for the chalice, or napkin where- with the priest washeth his hands before consecrating.
50. But when the palls, that is the corporals, and the veils, that is the ornaments of the altar, or the curtains hanging over it shall have become unclean, the deacons with their ministers shall wash them within the sanctuary, and not without. But when the veils, used in the service of the altar, be washed, let there be a new basin. And let the palls, that is the corporals, be washed in another basin. And let the veils for doors, that is, the curtains which are hung up in churches at high feasts, and in Lent, be washed in another. This is it that was decreed of the Council of Lerida : ^^"^ that for washing the corporal, and the altar palls certain vessels be appropriated and kept within the church : in which nothing else ought to be washed. But according to the afore-mentioned Clement, if the altar pall or covering, or the covering of the seat where the priest sitteth, in his holy vests, or of the candlestick, or the veil, that is the cloth or curtains hanging over the altar be consumed by old age, let them be burnt ; and their ashes cast in the baptistery, or on the wall, or in the drains, where there is no treading of passers by. And note that ecclesiastical ornaments be consecrated : as shall be said under the section of Con- secrations and Unctions.
"*^ Daniel v, i. "» 'A.D. 524, Concil. Coll. Reg. Tom XI, p. 24.'