II. The sub-deacon precedeth the deacon (because

John and his preaching preceded Christ and His preach- ing), carrying in some churches a cushion ; which he may place under the book. By the cushion, on which the book resteth, be set forth the temporal things of life, as it is written : ' If we have sown spiritual things, is it a great matter if we reap your temporal things ? ' ^"^ For according to the Apostle, ' They which serve the altar, eat of the altar.' ^^ For ' the labourer is worthy of his hire.' ^^ And the Lord taught us the law, ' Thou shalt not muzzle the ox when it treadeth out the corn.' ^^ Again, a cushion is placed under the book to denote that which the Lord saith, ' My yoke is easy, and My burden light.' 2^ Austin saith, ' To this yoke whosoever is sub- ject, hath all things subject to him.'
The cushion therefore denoteth the sweetness and pleasure that ariseth from the commands of God. Whence the Prophet, 'Thou, O God, hast of Thy goodness prepared for the poor.' -'^ And again, ' O how sweet are Thy words
-^ S. Matthew x, 22. -' Acts i, i
^- S. Matthew ii, 12. -^ Acts xiii, 46. -» i Corinth, ix, 1 1.
" I Corinth, ix, 13. '-** S. Luke x, 7. '-" Deuteron. xxv, 4.
^ S. Matthew xi, 30. -"-' Psalm Ixviii {Exur^at Deus), 10.
1 86 The Syinbolisni of C/mrches
unto my tast6/ ^^ Yet in the Roman Church, the deacon goeth first, as the teacher : sub-deacon followeth as the learner : the one precedeth, that he may preach, the other followeth, that he may minister. But after the reading of the Gospel, the sub-deacon, as being now sufficiently instructed, -returneth first, having in his hand the gospel, as bringing back the gospel as the fruit of his ministrations : according to that which the Lord promised : ' He that receiveth a prophet in the name of a prophet shall receive a prophet's reward.' ^^ Whom therefore the deacon sendeth aforehand to the bishop, to show that he is bringing back the fruit of his preach- ing : concerning which the Lord commanded, ' I have called you that ye should go and bring forth fruit, and that your fruit should remain.' ^^ Moreover, the deacon, bearing back the cushion and gospel, signifieth that the preacher ought, by his good works, to offer his life to God. Whence the Apostle, ' Whatsoever ye do in word and deed, do all in the name of our Lord Jesus Christ' 2^
12. The deacon also sendeth aforehand the thurible with incense, because the works of Christ preceded His doctrine. As it is written, ' Jesus began to do, and to teach.' But the thurible with incense signifieth prayer with devotion, which the faithful then chiefly ought to employ when they hear the word of God. Again, he doth it, because the preacher must send forth the sweet odour of good works : according to that saying of the Apostle : ' We are a sweet savour of Christ in every place.' ^^ He whose life is despised needs is it that His preaching also is contemned.
The cross precedeth the gospel in token that the
^ Psalm cxix iBeatiinimaculati\ 103. ^' S. Matthew x. 4I.
3- S. John XV, 16. "^ Colos. iii 17. ^^ 2 Corinth, ii, 15.
Appendix 187
preacher must follow the Crucified. Whence the Lord saith to Peter, 'Follow Me.' After this, the deacon ascendeth the anibo [the rood loft].
17. Now ambo meaneth the pulpit, whence the gospel is read, so called from ambio [to surround] because that place is surrounded with steps. In some churches also there be two ascents, one left, namely towards the east, where the deacon ascendeth ; one to the right, namely towards the west, where he descendeth.
18. He ascendeth that he may read the gospel with a loud and clear voice : as that which is to be heard of all, according to that saying of the Prophet, ' O thou that evangelisest to Sion, get thee up into the high moun- tain.' 2^
Also that we may imitate our Lord, Who w^ent up into a mountain,^^ that He might preach the gospel. The gospel is also read in a lofty and eminent place, because it hath been preached throughout all the world : as it is written : ' Their sound is gone out unto all lands.' ^'' But the epistle is read in a lower place, as typifying the law, which was confined to Judea alone, as it is written : ' In Jewry is God known.' ^^
19. But in a Mass of requiem the gospel is not read in that exalted place, but at the altar, to signify that preaching profiteth not the departed.
20. Also the gospel is read from an eagle, according to that saying, ' He came flying upon the wings of the winds.' ^^ And the eagle itself is covered with a covering
'* Isaiah xi, 9. ^ S. Matthew v, i.
" Psalm xix {Ccelt enarrant), 4. ** Psalm Ixxv (Ab/«J in Judea), I.
^ Psalm xviii (^Diligam 7>), 10
1 88 TJie Symbolism of Churches
of cloth or ^ilk, on certain feasts, to signify the softness of the heart : as he saith, ' I will take away the stony heart out of your flesh, and will give you a heart of flesh.' -^^
21. But he that readeth the gospel passeth to the left side : and setteth his face to the north, that the saying may be fulfilled, which is written, ' I will say to the north give up, and to the south keep not back ' ^^ (Dur- andus, Book IV, chap. xxiv).
APPENDIX D
ON THE SIGN OF THE CROSS
In the second chapter of his fifth book Durandus enters at great length into this subject. The reason for making the sign is to drive away evil spirits, who, as S. Chrysostome says, ' always flee when they see the sign of the cross, as fearing that staff by which they have been wounded.' The pole on which the brazen serpent was raised, the crossing of Jacob's hands when blessing Joseph's children, the mark tau (Ezekiel ix, 4) on the forehead, and the seal on the forehead in the Apocalypse, are some of the representations of the cross here alleged. The cross is to be made with three fingers, that is, the thumb and two fingers, in honour of the Trinity. The Jacobites and Eutychians use only one finger. Next the different methods of crossing are discussed. The sign ought to be made at the end of the gospel, the creeds, the Lord's Prayer, the Gloria in excelsis, the Sanctus^ the Agnus Dei, the Benedictus, MagJtificat, Nzmc dimittis, at *'* Ezekiel xi, 19. ^' Isaiah xliii, 6.
Appendix 189
the beginning of the hours, the end of the Mass, when the priest gives the benediction, and whenever mention is made of the Cross of the Crucified. See also our author in his sixth book Dc die Parasceu.
APPENDIX E
ON THE FOUR COLOURS USED IN CHURCH HANGINGS, ETC.
1. There be four principal colours, by which, according to the diversity of days, the Church distinguisheth her vestments : to wit, white, red, black, and green. For we read that in the garments of the law there were four colours, fine linen, purple, jacinth, scarlet. The Roman Church also useth violet and saffron, as shall be said below.
2. White vestments be used in the festivals of holy confessors, and virgins which be not martyrs, on account of their integrity and innocence. For it is written, ' Her Nazarites were whiter than snow.' 1 And again : ' They shall walk with Me in white : - for they are virgins : and follow the Lamb whithersoever He goeth.' On account of the same thing white is used on the festivals of angels ; concerning whom the Lord saith to Lucifer : ^ ' Where
' Lamentations iv, 7. - The bishop here confuses two passages, Apocal. iii, 4, and xiv, 4. Of the same subject Lagvinus Torrentius says beautifully in his hymn on the Holy Innocents :
Ergo supremi parte coeli, lactea qua lucidum fulget via, Qua pictadulci stillat uva nectare, et nectar exhalant rosoe, Lceti coronis luditis, et insignium mixti puellarum choris Sacrum canentes itis agnum candido quacunque proccedat pede. =* A misquotation of the bishop's. The words are addressed to Job. Job xxxviii, 7.
X
190 The Symbolism of Churches
wast thou .... when the morning stars sang together?' Also in all the festivals of the Holy Mother of God. In the feast of All Saints : yet some then use red. In the principal festival of S. John Evangelist.^ In the con- version of S. Paul. In the cathedra of S. Peter.^ Also from the vigil of the nativity of our Lord to the octave of the Epiphany : both inclusive ; excepting the festivals of the martyrs included in that period.*^ In the nativity of our Lord, and also of His Forerunner, because each was born pure. ' For the Lord rode upon a light cloud,' ' that is, took unto Himself sinless humanity, * and entered Egypt,' that is, came into the world : as saith the angel to the virgin, ' The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.' ^ But John, although he were born in sin, was sanctified from the womb : according to that saying, ' Before thou earnest forth from the womb I sanctified thee.' ^ And the angel saith to Zecharias, ' He shall be filled with the Holy Ghost from his mother's womb.' ^^ Also white is used in the Epiphany, on account of the splendour of that star which led the wise men, as saith the Prophet, ' and the Gentiles shall come to thy light,^^ and kings to the brightness of thy rising.' In the purification also, on account of the purity of the Virgin Mary : which, according to Simeon, gave birth to ' a light to lighten the Gentiles, and the glory of Thy people Israel.' ^^ On Maundy Thursday, to set forth the anointing, which is consecrated to the purification of the soul. For the
■• That is, on the 27th of December, the day of his ' deposition ' : the other feast, kept in memory of his deliverance from the boiling oil, before the Latin gate, and therefore called S.Joannes ante Portam Latinam^ is the (j*:h of May. ^ The 22nd of F"ebruary.
^ Which are S. Stephen, the Holy Innocents, S. Thomas of Canterbury.
' Jsaiah xix, 3. ^ S. Luke i; 35. ^ Jeremiah i, 3.
1° S. Luke i, 15. " Isaiah Ix, 3.
'2 A very harsh construction : but surely preferable to that by which the Blessed Virgin herself is spoken of as the promised light.
Appendix 1 91
gospel on that day principally setteth forth purity ; ' He that is washed needeth not save to wash his feet, but is clean every whit ' : and again, ' If I wash thee not, thou hast no part with me.' ^^ It is also used with the office of the Mass from Easter Eve until the octave of the Ascension inclusive : except on the rogation days and intervening festivals of martyrs. On Easter Day, on account of the angel who brought the tidings of the Resurrection, who appeared in white garments : concern- ing whom Matthew testifieth, saying, ' His countenance was as lightning, and his garment white as snow ' : ^^ and also because children, when baptised, are clothed in white. So also on the Ascension, because of the bright cloud in which Christ ascended. ' For two men stood by them in white garments, which also said. Ye men of Galilee,' ^^ etc.
3. And this is to be noted, that albeit in the consecra- tion of bishops, the vestments be of the colour suitable for the day, at the dedication of a church they be ever white, on what day soever the ceremony be celebrated : since in the consecration of a bishop the Mass of the day is sung, but in the dedication of a church, the Mass of dedication is sung. For the Church is called by the title of a virgin : according to that saying of the Apostle, ' For I have betrothed you to one man, that I may present you as a chaste virgin to Christ.' ^*^ Concerning which saith the bridegroom in the Canticles : ' Thou art altogether fair, my love, and there is no spot in thee.' ^' But this vestment ought to be white, to signify that her garments must at all times be pure, that is, her life must be spotless. Also in the octaves of those of the afore- said feasts which have octaves, the white colour is used. 4. Scarlet vestments are used on the festivals of
'^ S. John xiii, 10. '* S. Matthew xxviii, 3. '^ Acts i, il.
'* 2 Corinthians ii, ii. " Canticles i, 13.
192 The Syniholisni of Churches
the apostles, evangelists, and martyrs, on account of the blood of their passion, which they poured out for Christ. For ' these be they which came out of great tribulation.'^^ Except on the feast of the innocents, as shall be said below. Also on the feast of the Cross, because Christ on the cross poured out His blood for us. Whence the Prophet, ' Wherefore is thine apparel red, as one that treadeth out the wine vat ? ' ^^ But according to others, we then use white vestments : because it is not the feast of the passion, but of the invention, or exaltations.^^ Also from the vigil of Pentecost to Trinity Sunday inclusively : and this on account of the fervour of the Holy Ghost, which appeared in fiery tongues on the apostles. ' For there appeared unto them divers tongues as of fire.' ^^ Whence the Prophet : ' He sent a fire in their bones.' Although in the martyrdom of SS. Peter and Paul both red and white be used : and in the nativity of S. John Baptist, white : but in his decollation, red.
5. But when her festivity is celebrated, who was both a virgin and martyr, the martyrdom taketh precedence of the virginity ; because it is a sign of the most perfect love : according as the Truth saith, ' Greater love hath no man than this, that a man lay down his life for his friends.' ^^ Wherefore on the commemoration of All Saints, some use scarlet : but others, and among them the Roman Church, white : at which time the Church saith, ' They shall walk in the sight of the Lamb with white garments : and palms in their hands.' ^^ Whence the spouse saith in the Canticles : ' My beloved is white and ruddy : white in His confessors and virgins,
>** Apocalypse vii, 14. ''* Isaiah Ixiii, 2.
-" Both retained by our Church. The former (May 3) instituted in commemoration of the discovery of the True Cross, by S. Helena : the otlier (Sept. 14), which regulates the ember days in that month, in honour of its recapture from Chosroes by the Emperor Heraclius.
^' Acts i, I. -- S. John xv, 13. -^ Apocalypse vii, g.
Appendix 193
ruddy in His apostles and martyrs.' For these are the flowers of roses, and the hlies of the valley. A^^ain they who use scarlet on the feast of All Saints, do it with that intent because that feast was first instituted in honour of All Martyrs.-* But answer may be made that it was also in honour of the blessed Virgin : and that at the present time, after the decree of S. Gregory VII, the Church keepeth that day holy to the memory of con- fessors and virgins. Also, the octaves of these days follow the colour of the feasts themselves.
6. Black is used on Good Friday : and on days of abstinence and affliction : and also in rogations. More- over, in those processions which the Roman Pontiff maketh with bare feet : and in Masses of requiem, and Septuagesima to Easter Eve. For the spouse saith in the Canticles, ' I am black but comely,' -^ etc. But on the feast of the Innocents, some use black on account of sadness, some scarlet. The former allege the text, ' In Rama was a voice heard,' '-^ etc. xAnd for the same cause canticles of joy are omitted : and the mitre is brought witli- out the orfrey, on account of the martyrdoms to which the Church hath principally an eye, when she saith, ' I saw beneath the throne the souls,' -' etc.
(So also on Sunday, Laitare -^ Jerusalem, the Roman Pontiff beareth a mitre, beautified with the orfrey, on
■■" This alludes to the histor}' of the feast of All Saints. Pope Boneface obtained a grant of the Pantheon from the Emperor Phocas : and dedicated it in honour of S. Mary and All Martyrs. This was on the nth of May: and the feast of All Martyrs was kept on that day under the title of S. Maria ad Martyres. S. John, having confessed before the Latin gate on the 6th, the feast was subsequently kept on that day. But Gregory IV transferred it to Nov. 1st, because the harvest was then gathered in : and because the feast of All Apostles being kept on May 1st, the other would answer to it half-yearly. All Martyrs occurs, in a solitary instance, as an English dedication : All Apostles^ not to be found in this country, has been adopted in Germany.
■■^ Canticles i, 5. -" Jeremiah xxxi, 15 ; S. Matthew ii, 18.
-' Apocalypse vi, 9. -"* Palm Sunda}-.
194 The Syvibolisni of Churches
account of the joy which the golden ^^ rose signifieth, but on account of the time being one of sadness, he weareth black vestments.) But the Roman Church, when the festival falleth on a week-day, useth violet, but on the octave, red.
7. In fine, on common days green vestments be em- ployed : because green is the middle colour between black, white, and red ; and specially between the octave of Epiphany and Septuagesima : and between Pentecost and Advent, in the Sunday office, this colour is used.
8. As he saith, ' Cypress with nard, nard and crocus.' ^*^ To these four colours be the others referred ; to wit, the scarlet to the red,^^ the violet to the black, the fine linen to the white, the saffron to the green. But some refer the roses to martyrs, the saffron to confessors, the lilies to virgins.
9. It is not unmeet to use the violet on those days for which black is appointed. Whence the Roman Church useth it from the first Sunday in Advent, to the Mass of the vigil of the nativity, inclusive : and from Septua- gesima to Easter Eve exclusive. But on the feasts of Saints on Septuagesima and Advent, violet or black is not to be used. And note that on Easter Eve in the whole office before Mass violet is used, except that the deacon who blesseth the taper, and the sub-deacon who ministereth, wear a white dalmatic and tunic, respectively : because that benediction pertaineth to the Resurrection, as doth also the Mass. But the benediction being finished, the deacon putteth off the dalmatic, and putteth on a violet chesible : the sub-deacon, however, changeth not his vest-
■■^ This refers to the celebrated golden rose blessed by the Roman Pontiff on that day : and sent in token of approval to some Catholic prince. Some of our readers may remember that which was lately exhibited along with the golden altars of Basle.
^ Canticles iii, 6. But the quotation is not exact. ^' This passage seems very corrupt.
Appendix 195
ments. Some also use white in the procession on Pahii Sunday : and in the blessing of the boughs, and while the hymn Gloria, laics, et lioiior, is sung, on account of the joy of that festivity. But the Roman Church useth violet : as it doth also in the procession on Candlemas Day ; because that office treateth of the anxious expectation of Simeon, and savoureth of the Old Testament.
10. It also useth that colour in the September ember days, and on the vigils of saints, when the Mass is of the vigil : and on the rogation days, and in Mass on S. Mark's Day.^2 For when we fast, then we bring under our flesh, that it may be conformed to that of Christ, ' By the lividness of whose stripes we be healed.' '^'^
The which to express we use violet, which is a pale, and as it were, a livid colour (Durandus, Book III, 18).
APPENDIX F
OF BELLS BEING NOT RUNG FOR THREE DAYS BEFORE EASTER
' On these three days the bells be silent, because the apostles and preachers and others who be understood by bells were then silenced. For the sound of bells doth signify the sound of preaching : of which it is said, " Their sound hath gone out into all lands." For at that time they no longer went round the towns and villages preaching the gospel, but " after they had sung an hymn they went out with Jesus to the Mount of Olives." To whom when the Lord had said, " Behold he is at hand
^- ' Whether there be any superstitious fasting on S. Mark's Day ? ' is a question which sometimes occurs in the Visitation Articles of Archbp. Parker and his comtemporarie?.
^ Isaiah liii, 5-
196 The Symbolism of Churches
that doth betray Me," they slumbered for sadness, and ceased from praises. Whence also from compline, or vespers, when our Lord was betrayed beginneth the silence of the bells. Others, however, do not sound their bells beyond prime of this fifth da}' of passion week ' (Durandus, Book VI, 72, 73).
APPENDIX G
The authority for the dedication festival is our Lord's observing the feast of the dedication of the Temple. This festival has an octave : as also had the Jewish feast, though the Passover and feast of Tabernacles had not.
' But this festival specially denoteth that eternal dedication, in which that other church, the holy soul, shall be so dedicated and united to God that it shall never be transferred to other uses : which will take place in the octave of the Resurrection.' The Psalms for the office of the festival are the Domini est terra, Judica me Domine, Deus noster refugium, Magnus Dominus, Quam dilecta, Fundamenta ejus, and Do7nine Deus (Durandus,