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.]

{48}

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 the _four_ quarters 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 gives _Evangeliorum_: the

later have _Evangelistarum_, which with _observantia_ is 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 est _Vitulus_, 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.]

{50}

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.]

{52}

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 Sponso

Et rosas Martyr, simul et dedisti

_Lilia 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.]

{53}

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.]

{55}

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 poetis

Quod 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 of _adding_ any ornamental circumstance

to the main subject.]

{56}

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 often

_church_ is 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 between _phylacterium_ and

_phylacteria_. _Phylacterium_ 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.'

[Footnote 300] 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_, [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 from

_philare_, which is to _preserve_, and _teron_, 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, appellare _cinerarios_.--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 true

_Isaac_, [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 of _two_ candlesticks 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.]

{59}

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 the _peribolus_ in 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 the _appodiation_ 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 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 une _muraille

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 construing

_appodiatio_ by _muraille 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 Durandus _velum aut

murus_ would show us that he means the _wall_ to be taken

metaphorically for a _veil_. 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

the _Tracts 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

the _De 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.]

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In some churches two eggs of ostriches and other 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 forgetful bird,

'leaveth her eggs in the dust': [Footnote 330] and at length, when

she beholdeth a certain star, returneth unto them, and cheereth them

by her presence. Therefore the eggs [Footnote 331] 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.'

[Footnote 332] 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.

[Footnote 330: Job xxxix, 14.]

[Footnote 331: 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 corbeliers (_Cubiculares_) in

dalmatics, amices, and _mitellae_, with gloves on their hands,

present themselves before the altar. The chaplains chant. _Quem

quaeritis_? The corbeliers representing the Maries, reply, Jesum

_Nazarenum Crucifixum._ The others answer, _Resurrexit, non est

hic_. The corbeliers take from the altar _two_ ostrich eggs wrapped

in silk, and go forth, chanting, _Alleluia resurrexit_ Dominus,

_resurrexit Leo Fortis_, Christus, _Filius_ Dei.'--_Voyag. Lit._ p.

98. ]

[Footnote 332: S. Luke xxii, 61.]

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44. Now in the Primitive Church, the sacrifice was 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: [Footnote 333] but

because such vessels were easily broken, therefore, Urban, Pope, and

the Council [Footnote 334] 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.

[Footnote 333: See Martene, Tom. IV, ii, 9; the _Ducretum_, fol.

395.]

[Footnote 334: 'A.D. 874, Vid. Concil. Coll. Reg. Tom. I. p. 288.'

See also P. Tunoc. iv, Ep. ad Otton. Carel. xiii _Hardouin_ vii,

365.]

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.' [Footnote 335] And David: 'In the hand of the

Lord is a chalice, and the wine thereof is red': [Footnote 336] and

in another place, 'I will receive the chalice of salvation, and will

call on the name of the Lord.' [Footnote 337] Again, in the Gospel:

'Are ye able to drink the chalice that I shall drink?' [Footnote

338] And again, 'When He had taken the chalice He gave thanks.'

[Footnote 339] A golden chalice signifieth the 'treasures of wisdom

that be hid in Christ.' [Footnote 340] 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 between 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

impassible for His own sin, passible He was for ours: since 'He thus

took our infirmities, and bare our sicknesses.' [Footnote 341]

Concerning the Chalice and the Paten we shall speak hereafter.

[Footnote 335: Jeremiah li, 7.]

[Footnote 336: Psalm lxxv (_Confitebimur_), 8.]

[Footnote 337: Psalm cxvi (_Dilexi_), 13.]

[Footnote 338: S. Matthew x, 22.]

[Footnote 339: S. Matthew xxvi, 27. ]

[Footnote 340: Coloss. ii, 3.]

[Footnote 341: S. Matthew viii, 17.]

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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 twentieth chapter of Exodus, and that

precious vessels of this sort, 'could be sold for much, and given to

the poor,' [Footnote 342] he is like Judas, and acteth contrarywise

to the woman which brought the alabaster box of 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

manifest 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.

[Footnote 342: S. Matthew xxvi, 9.]

47. Moreover, it was forbidden in the Council of Orleans, [Footnote

343] 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 other ornament intended for the divine mysteries,

must not be made out of a common person's vest.

[Footnote 343: A.D. 535. Decret. viii. See also the Council of

Tribur. A. D. 1036.]

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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

religious men alone, for other purposes: lest that vengeance come upon

these transgressors which befel Belshazzar the King. [Footnote 344 ]

[Footnote 344: Daniel v, i.]

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 wherewith 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: [Footnote 345] 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 Consecrations and Unctions.

[Footnote 345: 'A.D. 524, Concil. Coll. Reg. Tom XI, p. 24.']

{71}

CHAPTER IV

OF BELLS

Bells, what and where first used--Why Blessed--Analogy between Bells

and Trumpets--Mystical Signification--Of the Bell-Frame--Of the

Bell-Ropes--Use of Bells at the Canonical Hours--Six kinds of

Bells--Bells when Silent--Of the Passing Bell--Of the Prayer Bell--Of

the Storm Bell.

1. Bells are brazen vessels, and were first invented in Nola, a city

of Campania: wherefore the larger bells are called _Campanae_, from

Campania the district, and the smaller _Nolae_, from Nola the town.

2. The reason for consecrating and ringing bells is this: that by

their sound the faithful may be mutually cheered on towards their

reward; that the devotion of faith may be increased in them; that

their fruits of the field, their minds and their bodies may be

defended; that the hostile legions and all the snares of the Enemy may

be repulsed; that the rattling hail, the whirlwinds, and the violence

of tempests and lightning may be restrained; the deadly thunder and

blasts of wind held off; the spirits of the storm and the powers of

the air overthrown; and that such as hear them may flee for refuge to

the bosom of our holy Mother the Church, bending every knee before the

standard of the sacred rood. These several reasons are given in the

office for the blessing of bells. [Footnote 346]

[Footnote 346: See the account of the consecration of several

churches in the island of Guernsey, taken from the Black Book of the

Diocese of Contances, in a paper by the Rev. W. C. Lukis, B.A.,

Trinity College, published in the First Part of the Transactions of

the Cambridge Camden Society.]

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3. You must know that bells, by the sound of which the people

assembleth together to the church to hear, and the clergy to preach,

'in the morning the mercy of God and His power by night, [Footnote

347] do signify the silver trumpets, by which under the Old Law the

people were called together unto sacrifice. (Of these trumpets we

shall speak in our sixth book.) For just as the watchmen in a camp

rouse one another by trumpets, so do the ministers of the Church

excite each other by the sound of bells to watch the livelong night

against the plots of the devil. Wherefore our brazen bells are more

sonorous than the trumpets of the Old Law, because then God was known

in Judea only, but now in the whole earth. They be also more durable:

for they signify that the preaching of the New Testament will be more

lasting than the trumpets and sacrifices of the Old Law, namely, even

unto the end of the world.

[Footnote 347: Psalm xcii (_Bonum est confiteri_), 2]

4. Again bells do signify preachers, who ought after the likeness of a

bell to exhort the faithful unto faith: the which was typified in that

the Lord commanded Moses to make a vestment for the high priest,

having seventy-two bells to sound when the high priest entered into

the Holy of Holies. [Footnote 348] Also the cavity of the bell

denoteth the mouth of the preacher, according to the saying of the

Apostle, 'I am become as sounding brass or a tinkling cymbal.'

[Footnote 349]

[Footnote 348: Exodus xxviii, 35.]

[Footnote 349: I Cor. xiii, 1.]

5. The hardness of the metal signifieth fortitude in the mind of the

preacher: whence saith the Lord, 'Behold I have made thy face strong

against their faces.' [Footnote 350] The clapper or iron, which by

striking on either side maketh the sound, doth denote the tongue of

the teacher, the which with the adornment of learning doth cause both

Testaments to resound.

[Footnote 350: Ezekiel iii, 8.]

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6. Wherefore a prelate which hath not the skill of preaching will be

like unto a bell without a clapper: according to that saying of

Gregory, 'A priest, if he knoweth not how to preach nor what voice of

exhortation he can deliver, is a dumb preacher, and also as a dumb dog

which cannot bark.' The striking the bell denoteth that a preacher

ought first of all to strike at the vices in himself for correction,

and then advance to blame those of others: lest indeed, contrary to

the teaching of the Apostle, 'when he hath preached to others, he

himself should be a castaway.' [Footnote 351] Which also the Psalm

doth testify, 'But unto the ungodly, saith God: why dost thou preach

my laws, and takest my covenant in thy mouth?' [Footnote 352] Because

truly by the example of his own suffering he often gaineth access to

those whom by the learning of his discourse he cannot move. The link

by which the clapper is joined or bound unto the bell is moderation:

by which, namely, by the authority of Scripture, the tongue of the

preacher who wisheth to draw men's hearts is ruled. [Footnote 353]

[Footnote 351: I Corinthians ix, 27.]

[Footnote 352: Psalm I (_Deus deorum_), 16. ]

[Footnote 353: The passage is very unintelligible in the original,

and is probably corrupted or transposed.]

7. The wood of the frame upon which the bell hangeth, doth signify the

wood of our Lord's Cross: which is on this account suspended on high,

because the Cross is preached by the ancient Fathers. The pegs by

which the wooden frame is joined together or fastened, are the Oracles

of the Prophets. The iron cramps by which the bell is joined with the

frame, denote charity, by which the preacher being joined indissolubly

unto the Cross, doth boast and say, 'God forbid that I should glory

save in the Cross of our Lord Jesus Christ.' [Footnote 354] The

hammer affixed to the frame by which the bell is struck, signifieth

the right mind of the preacher, by which he himself, holding fast to

the Divine commands, doth by frequent striking inculcate the same on

the ears of the faithful.

[Footnote 354: Gal. vi, 14. _Cavilla_ is thus explained by Belethus.

Expl. Divin. Off. xxiv. Cavilla, sic enim ferrum illud pensile

vocat, quod Graeci rectius [Greek text] nominant, cujus pulsu

campana sonum reddit.]

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8. The rope hanging from this, by which the bell is struck, is

humility, or the life of the preacher: the same rope also showeth the

measure of our own life. Besides these, since the rope hath its

beginning from the wood upon which the bell hangeth, by which is

understood our Lord's Cross, it doth thus rightly typify Holy

Scripture which doth flow down from the wood of the Holy Cross. As

also the rope is composed of three strands, so doth the Scripture

consist of a Trinity: namely, of history, allegory, and morality.

Whence, the rope coming down from the wooden frame into the hand of

the priest is Scripture descending from the mystery of the Cross into

the mouth of the preacher. Again, the rope reacheth unto the hands by

which it is grasped, because Scripture ought to proceed unto good

works. Also the raising and the lowering of the rope in ringing doth

denote that Holy Scripture speaketh sometimes of high matters,

sometimes of low: or that the preacher speaketh sometimes lofty things

for the sake of some, and sometimes condescendeth for the sake of

others: according to that saying of the Apostle: 'Whether we exalt

ourselves it is for God, or whether we humble ourselves it is for

you.' [Footnote 355] Again, the priest draweth the rope downwards,

when he descendeth from contemplation unto active life: but is himself

drawn upward when under the teaching of Scripture he is raised in

contemplation. Also he draweth it downwards when he understandeth the

Scripture according to the 'letter which killeth'; he is drawn upwards

{75} when he expoundeth the same according to the Spirit. Again,

according to Gregory, he is drawn downwards and upwards when he

measureth himself in Scripture, namely, how much he still lieth in the

depths and how much he advanceth in doing good.

[Footnote 355: This appeals to be a reference to 2 Cor. v, 13.]

Furthermore, when the bell doth sound from the pulling of its rope,

the people are gathered in one for the exposition of Holy Scripture,

the preacher is heard, and the people are united in the bond of faith

and charity. Therefore when a priest acknowledgeth unto himself that

he is a debtor unto preaching, he must not withdraw himself from

calling men together by his bells, just as also the sons of Aaron did

sound their silver trumpets. He therefore moveth the ropes who doth of

his office call his brethren or the people together.

The ring (or pully) in the length of the rope, through which in many

places the rope is drawn, is the crown of reward, or perseverance unto

the end, or else is Holy Scripture itself. Moreover, Savinianus, Pope,

hath commanded that the hours of the day should be struck in churches.

{76}

9. And note that bells are commonly rung for the Divine Offices

[Footnote 356] twelve times during the twelve hours of the day:

namely, once at prime, and in like manner once at the last hour,

because all things come from one God, and God is One, All in All. At

tierce they are rung three times, for the second, third, and fourth

hours which are then chanted. In like manner three times at sexts, for

the fifth, sixth, and seventh hours. Also three times at nones for the

three hours. But at vespers, which is the twelfth hour, not one only

but many times are they rung, because in the time of grace the

preaching of the Apostles was multiplied. Also in the night for matins

they are rung often, because we ought often to call out, 'Wake, thou

that sleepest, and arise from the dead.' [Footnote 357]

[Footnote 356: The reader will scarcely need reminding that the day

is canonically divided into two parts of twelve hours each,

beginning' at six o'clock respectively. Prime therefore is at our six

a.m., tierce at nine, sexts at twelve, nones at three p.m., vespers

at six p.m., and compline at bedtime.

Haec sunt septenis propter quae psallimus horis.

_Matutina_ ligat Christum, qui crimina purgat:

_Prima_ replet sputis; causam dat _Tertia_ Mortis:

_Sexta_ Cruci nectit: latus Ejus _Nona_ bipertit:

_Vespera_ deponit: tumulo _Completa_ reponit.

Which may thus be translated;

At _matins_ bound: at _prime_ revil'd: condemn'd to death at _tierce_:

Nail'd to the cross at _sexts_: at _nones_ His blessed side they pierce:

They take him down at _vesper_-tide; in grave at _compline_ lay

Who thenceforth bids His Church to keep her sevenfold hours alway.

The twelve hours of the night are divided into three nocturns, which

may be supposed to be said at twelve, two, and four, and are

immediately followed by lauds at five. Nocturns and lauds (together

called matins), with the six hours above-mentioned, make the seven

canonical hours. On this subject we can but refer our readers to the

extremely beautiful fifth book of Durandus, and particularly his

first chapter, in which all the pregnant symbolism of the canonical

hours is set forth. Hugo de Sancto Victore has briefly touched upon

the same in the third chapter of the _In Speculum Ecclesiae_, but

nearly the whole of his account is contained in Durandus. See also

S. Isidore 'De Eccles. Offic.' lib, I, cap. xix--xxiii; and Belethus

whose account is valuable for its conciseness. 'Explic. Divin.

Offic.' Caps, xxi--xxix.

The twelve ringings mentioned in the text as being in 'the twelve

hours of the _day_' are thus to be made out. At prime, one; at

tierce, three; at sexts, three; at nones, three; at vespers, one

(the ringing 'many times' being only thus accounted); and at the

last hour, one; in whole twelve, Hugo de S. Victor has a passage

almost identical with this. 'The bells be also rung twelve times. At

prime, once, and again at the last hour once; because all things be

from One God, and the Same will be All in All. But at tierce, three

times for the second, third, and fourth hours; and so at sexts, for

three hours, namely, the seventh, eighth, and ninth; but at vespers

many times, because in the time of grace the preaching of the

Apostles was multiplied. Also at matins oftentimes, because we

should often exclaim, 'Arise, thou that sleepest.' It will be

observed that this passage is corrupt, nones being omitted, and its

three hours given to sexts. Matins also, as in the text, are

belonging to the twelve hours of the _night_.]

[End Footnote]

[Footnote 357: Eph, v, 14.]

{77}

10. Commonly also they be rung three times at nocturns. First with a

_squilla_ [Footnote 358] or hand-bell, which by its sharp sound

signifieth Paul preaching acutely. The second ringing signifieth

Barnabus joined to his company. The third intimateth that, when the

'Jews put from them the word of God, the Apostles turned themselves to

the Gentiles,' whom also they instructed in the faith of the Trinity

by the doctrine of the four Evangelists. Whence also some do use,

_four_ peals.

[Footnote 358: _Squilla_ is properly a _sea onion_. We conceive that

the sort of a bell here meant is a kind of hand-bell, formed out of

a hollow ball of metal, furnished with a slit for the sound, and

with a loose pellet inside. This answers to the squilla in shape and

utters a very shrill sound. We find below that it was used chiefly

in the refectory. So in a note to Martener vol iv, p. 32, we read

'ad gratiarum actionem Sacrista sciliam (the other form of squillam)

pulsabat. Cons. S. Benigni, cap. 9. Fratribus exeuntibus de prandio

sive de coena sciliam pulsare non negligat Hebdomadarius Sacrista.']

11. And note that there be six kinds of bells which be used in the

church; namely, the _squilla_, the _cymbalum_, the _nola_, the

_nolula_ (or double _campana_), the _signum_ [and the _campana_]. The

squilla is rung in the _triclinium_, that is, in the refectory; the

cymbalum in the cloister; the nola in the choir; the nolula or double

campana in the clock, the campana in the campanile, the signum in the

tower. Either of these, however, may be called generally a bell. And

these be known by diverse names, because the preachers signified

thereby be necessary for diverse ends.

12. During the whole Septuagesima, in the which Quadragesima [or Lent]

is contained, on common days the bells be not chanted, nor chimed, but

tolled, that is rung singly, at the hours of the day, or at matins.

[Footnote 359] In well-ordered churches, they be struck twice at

prime; first to call unto prayer, secondly to begin: three times at

tierce, according to the number of hours then struck, {78} as was said

above; once to call to prayer, twice to assemble them together, thrice

to begin. In like manner it is done at sexts and nones. But for matins

the same bells are rung and in the same order. For a mass or for

vespers only two bells be rung. But in smaller churches they simply

ring the bells as aforesaid, and this on the common days. But on

Sundays and holy days, they chime them, as at other times. For because

preachers who be figured by bells, do the more abound in a season of

grace, and 'are instant in season,' therefore on festivals which

pertain to grace, the bells do sound more pressingly and are rung for

a longer time, to arouse those 'that sleep and be drunken,' lest they

sleep beyond measure. But what is signified by the ringing of bells

when the Te Deum is chanted we shall speak hereafter. [Footnote 360]

[Footnote 359: It is to be remarked that throughout this chapter

there is no allusion to ringing the bells by raising them and

causing them to revolve on axes as practised in England. This and

the beautiful science of bell-ringing consequent on it are peculiar

to ourselves. The method of sounding the bells here understood is by

a hammer acting on the rim, or by pulling the clapper, as is used

with us for chimes, and where the bell frame is weak. This accounts

for the much larger bells which are found abroad, and which were

never meant to be poised and swung. Owing to the above difference

between the Continental and English methods of bell-ringing, it is

not easy to express the difference between _simpulsare, compulsare_,

and _depulsare_.

_Depulsare_ is to ring by tying a rope to the _clapper_ of a bell,

and pulling the rope to and fro: we have accordingly translated it,

to chant a _bell_.

_Simpulsare_ is to ring by tying a rope to the hammer, and pulling

it back; this we have translated _to toll_. Tolling is of course

performed by swinging the bell round: but as there is no English

word which expresses _simpulsare_, we thought it better to use an

old term in a new sense, than to coin a new one.

_Compulsare_ is to do to several bells what _depulsare_ is to do to

one: and we have translated it to _chime_.

_Pulsare_ we have translated _to ring_.

It may be worthy of remark, how completely the ringing of the bells

is here considered a part of the priest's office.]

[End footnote]

[Footnote 360: In Book V, chapter iii, '_of Nocturns_,' Durandus

says, 'When the nocturns be finished, the bells be rung and the _Te

Deum laudamus_ is chanted with uplift voice, to denote that the

Church doth openly and wonderfully laud God in the time of grace,

and to show that if by good works we answer rightly to holy

doctrine, we shall attain to singing heavenly praises in concert

with the angels. The chant also is then made with a loud voice, to

signify the joy of the woman at finding the lost 'piece of silver.'

And the versicle _Day by day we magnify Thee_, and the following, be

chanted still more loudly to set forth the gratulations of the

neighbours over the finding of the piece of silver: and the ringing

of the bells representeth the calling together of the neighbours. In

some churches also the candles be lighted, because the woman also

'lighted a candle and sought diligently till she found it.' This

also signifieth that the Church Catholic is drawn by Christ out of

hell. And the hymn itself representeth the future joy and gladness,

which the Church resting from her labours shall attain in the day of

judgment.' Hugo de S. Victore, and Belethus agree as to this ringing

of the bells at matins: a practice of which perhaps we may find the

shadow in our own use in many places of ringing the bells at eight

o'clock on Sunday mornings, to which day our services are now

chiefly confined.]

{79}

13. Moreover, the bells ought to be rung when anyone is dying, that

the people hearing this may pray for him. [Footnote 361] For a woman

indeed they ring twice, because she first caused the bitterness of

death: for she first alienated mankind from God; wherefore the second

day had no benediction. [Footnote 362] But for a man they ring three

times, because the Trinity was first shown in man. For Adam was first

formed from the earth, then the woman from Adam, afterwards was man

created from both, and so there is therein a trinity. But if the dying

man be an ecclesiastic, they toll so many times as he hath received

orders. And at the last time they ought to chime, that so the {80}

people may know for whom they have to pray. The bells ought also to be

chimed when the corpse is brought to the church, and when carried out

from the church to the grave.

[Footnote 361: For an account of the 'passing-bell,' and the

authority for its right use among ourselves, the reader is referred

to Bp. Montague's 'Articles of Inquiry.' Camb. 1841, pp. 76, 116. It

is to be observed that the bells are here said to be rung, not

_tolled_, as is generally the case now. Many will remember a

beautiful passage upon this custom in one of the Rev. F. E. Paget's

'Tales of the Village.' The practice of their distinguishing the sex

of the dying person is still in most places retained.]

[Footnote 362: '_Wherefore the second day had no benediction_.' It

will be observed that of this day only it is not said expressly that

'God saw that it was good.' We give a chapter of Hugo S. Victore

upon this question.

'But it is admirable wherefore God did not see the works of the

second day that they were good: since in each other day He is said

to have seen them, and that they were good. For either it was not

His work, and so not good; or if it were His work, it was good. But

if it was good, it was also His work: and then He saw it was good,

Who could not be ignorant what it was, whether good or bad.

Wherefore then is it not said here as elsewhere "God saw that it was

good?" For if this be said elsewhere only because the work was made,

why ought it not also to be said here since it was made? Perhaps

because _dual_ is the sign of division; since it first recedeth from

_unity_: and so here we perceive some sacrament. Thus the works of

the second day be not praised, not because they were not good, but

because they were signs of evil. For God made His first works "and

behold they were all very good:" in the which neither was corruption

present, nor perfection absent. But afterwards cometh the devil and

man, and they also made their works: and these second works came

after the first; the evil after the good: and God was unwilling to

behold these works because they were evil; but beholding them by His

wisdom, He disapproved them by his judgment.' 'De Sacramentis,' Lib.

i, Pars I, cap. xx. S. Isodore (Sentent. I, xx de Mundo) does not

allude to this, nor S. Augustin upon Genesis.]

14. Also bells be rung at processions, that the evil spirits may hear

them and flee, as shall be said hereafter. [Footnote 363] For they do

fear when the trumpets of the Church Militant, that is the bells, be

heard, like as a tyrant doth fear when he heareth on his own land the

trumpets of any potent king his foe.

[Footnote 363: 'The bells be rung in processions. For as an earthly

monarch hath in his army royal insignia, namely trumpets and

banners; so Christ the Eternal King hath in His Church Militant

bells for trumpets, and crosses for banners. Thus the ringing of the

bells doth signify the prophets, who foretold the advent of Christ.'

Durandus, book iv, chapter 6, 'Of the priest's approach to the

altars,' sec. 19. The same idea is applied by Belethus to the matin

bells in his 24th chapter.]

15. And this is the reason also why the Church, when she seeth a

tempest to arise, doth ring the bells; namely, that the devils hearing

the trumpets of the Eternal King, which be the bells, may flee away

through fear and cease from raising the storm; and that the faithful

also may be admonished at the ringing of the bells and be provoked to

be urgent in prayer for the instant danger. [Footnote 364]

[Footnote 364: See note I to this chapter.]

But for three days before Easter the bells be silent, as shall be said

hereafter. [Footnote 365] Also the bells be silent in time of an

interdict, because often for the fault of those put under them the

tongue of the preachers is hindered; according to that of the Prophet,

'I will make thy tongue cleave to the roof of thy mouth, for they are

a rebellious house'; [Footnote 366] that is, for the people are

disobedient.

[Footnote 365: See Appendix.]

[Footnote 366: Ezekiel iii, 26.]

The Church also hath organs, of which we shall speak hereafter.

[Footnote 367]

[Footnote 367: Durandus, in his fourth book, chapter xxxiv, '_Of the

Sanctus_,' says, 'Moreover in this conceit of angels and men, the

organs do from time to time add their harmony: the which was

introduced by David and Solomon, who did cause hymns to be sung at

the sacrifice of the Lord, with the concert of organs and other

instruments of music, and the people also to join in chorus.']

{81}

CHAPTER V

OF CEMETERIES AND OTHER PLACES, SACRED AND RELIGIOUS

Holiness of Places; its Origin--Difference between Sacred, Holy, and

Religious--Different Names for Cemetery--First use of Cemeteries--Who

are not to be Buried in the Church--Ancient Method of Burial--Who are

to be Buried in a Cemetery.

1. Now we will Speak of cemeteries and other sacred and religious

places. Of consecrated places, some be appropriated to human

necessity, others to prayers. Those of the first sort be a

_xenodochium_ or _xenostorium_, which is the same: a _vasochonium_, a

_gerontocomium_, an _orphanotrophium_, a _brephotrophiuin_. For holy

fathers and religious princes have founded places of this kind, where

the poor, the pilgrims, old men, orphans, infants, men past work, the

halt, the weak, and the wounded should be received and attended. And

note that _geronta_ in Greek is the same as _senex_ in Latin.

But of places appropriated to prayer, there be that are _sacred_,

there be that are _holy_, and there be that are _religious_.

{82}

2. _Sacred_ be they which by the hands of the bishop have duly been

sanctified and set apart to the Lord, and which be called by various

names, as hath been said in the section on Churches. _Holy_ be they

which have immunity or privilege: and be set apart for the servitors

or ministers of the Church, concerning which, under threat of condign

punishment, either by the canon law or by special privilege, it is

ordained that no man shall presume to violate them. Such be the courts

of churches, and in some places the cloisters, within which be the

houses of the canons. To which when criminals of whatever kind betake

themselves they have safety. And so according to the statutes of the

civil law be the gates and theatres of cities.

3. _Religious_ places be they where the entire body of a man, or at

least the head is buried: because no man can have two sepulchres. But

the body or any member without the head doth not make the place

wherein it is buried religious. But according to the civil law the

corpse of a Jew, or paynim, or unbaptised infant maketh the place of

its sepulchre religious: yet by the Christian religion and the

canonical doctrine the body of a Christian alone maketh it so. And

note that whatever is _sacred_ is _religious_; but the contrary

holdeth not. But the afore-named religious place hath divers

appellations: such be _cemetery, polyandrum_, or _andropolis_ (which

is the same thing), _sepulchrum, mausoleum_ (which is also the same),

_dormitorium, tumulus, monumentum, ergastulum, pyramid, sarcophagus,

bustum, urna, spelunca_.

4. _Cemetery_ hath its name from _cimen_ which is _sweet_, and

_sterion_, which is a _station_: for there the bones of the departed

rest sweetly, and expect the advent of their Saviour. Or because there

be therein _cimices_, that is reptiles of intolerable odour.

5. _Poliantrum_, from _pollutum antrum_, on account of the carcases of

men therein buried. Or _poliantrum_ signifieth a multitude of men,

from _polus_, which is a _plurality_, and _andros_, which is a man;

and therefore a cemetery is so called on account of the number of men

therein buried.' [Footnote 368]

[Footnote 368: It has been thought right to give a few of the

bishop's derivations, lest his translators should be accused of

concealing a circumstance which may weaken, with some, his testimony

on other points (though, as we have before shown, most unjustly): it

has not, however, been thought necessary to follow him through all

his names of a cemetery: since to do so would be a mere waste of the

reader's time.]

{83}

[Sections 6 to 10 elided.]

11. Cemeteries are said to have their beginning from Abraham, who

bought a field from Hebron: in which was a double cave, [Footnote

369] where he and Sarah were buried: there also Isaac and Jacob were

buried: there also Adam and Eve. [Footnote 370] Therefore there was a

double cave there: since they who buried therein were placed side by

side, every man and his wife; or the men in the one, and their wives

in the other: or because everyone there interred had a double cave,

after the fashion of a chair. Whence saith Hierome, Three patriarchs

are buried in the city Hebron, with their three wives. But they were

buried as it were in a sitting posture: the upper part of the cave

held the trunk from the loins: the lower the thighs and legs.

[Footnote 369: Genesis xxiii, 9: 'We take this word Machpelah for a

proper name, as many others do: but the Talmudists generally think

it to have been a double cave, as the lxx also, with the vulgar

Latin, understand it. Yet they cannot agree in what sense it was so:

whether they went through one cave into another, or there was one

above the other.'--Bishop Patrick, s.l.]

[Footnote 370: One might almost have thought that this is a false

reading for _Leah and Rebecca_. For the common tradition was that

Adam and Eve were buried in Mount Calvary: so that where the first

Adam fell before death, the second Adam triumphed over death. And

the bishop speaks below of _three_ patriarchs, and their _three_

wives buried in Machpelah: which is at variance with the text as it

stands: but would agree with the proposed emendation.

Yet S. Isidore says, 'De morte Abrahae,' fol. 295: 'Sepultusque est

in spelunca duplici; in cujus interiore parte Adam esse positum

traditio Hebraeorum testatur.' S. Victor upon Spelunca duplex:

'Domus quaedam fuit subterranea, in qua erat solarium, et multi

fuerant sepulti, in ea et diversis foveis et subter et supra;' and

in another place, 'Spelunca in qua est sepulta spiritualem designat

vitam, quae est occulta: quae recte duplex vocatur; propter bonam

actionem et contemplationem.']

{84}

12. But all men ought not to be buried promiscuously in the church:

for it seemeth that that place of sepulchre profiteth not. Lucifer was

thrown down from Heaven, and Adam cast out of Paradise; and what

places be better than these? Also Joab was slain in the Tabernacle,

and Job triumphed in the dunghill. Nay rather, it is to his hurt if a

man unworthy or a sinner be buried in a church. We read in the

'Dialogues' of Blessed Gregory, book the fourth, chapter the

fifty-sixth, that when a certain man of notorious wickedness

[Footnote 371] had been buried in the church of S. Faustinus at

Brescia, in the same night Blessed Faustinus appeared to the warden of

the church, saying, Speak unto the bishop that he cast out the body;

otherwise he shall die in thirty days. Now the warden feared to tell

the thing to the bishop: and the bishop on the thirtieth day suddenly

departed out of this life. It is also written in the same book,

chapter the fifty-seventh, that another wicked man was buried in a

church, and that afterwards his body was found outside the church, the

cerecloths remaining in their own place. And Austin says, they who are

guilty of notorious sins, if they be buried in the church by their own

desire, shall be judged for their presumption; for the sacredness of

the place doth not free those whom the accusation of temerity

condemns.

[Footnote 371: A similar story has been parodied in the 'Ingoldsby

Legends': a work which for irreverence and profanity has hardly an

equal. Disgraceful as it would be to any author, it is trebly so, if

(as it is said) that author is a clergyman.]

No body, therefore, ought to be buried in a church, or near an altar,

where the Body and Blood of our Lord are made, except the bodies of

holy fathers, who be called patrons, that is defenders, who defend the

whole country with their merits, and bishops, and abbots, and worthy

presbyters, and laymen of eminent sanctity. But all ought to be buried

about the church, or in the court of the cloisters, or in the porch:

or in the exedroe and apses which are joined to the church, or in the

cemetery. {85} Some also say that a space of thirty feet round the

church ought to be set apart for that purpose. But others say that the

space enclosed by the circuit which the bishop makes around the church

must suffice for this. S. Augustine saith in his book 'On the Care of

the Dead,' towards the end, that to be buried near the tombs of

martyrs advantageth the dead in this, that by commending him to the

guardianship of the martyrs, the earnestness of our supplication for

him may be increased.

13. Of old time men were buried in their own houses: but on account of

the stench thereby engendered, it was decreed that they should be

buried without the city, and certain places should be set apart by

sanctification for that purpose. But noblemen were buried in

mountains, both in the middle of them and at the foot: and also under

mounds raised of their own expense. [Footnote 372] But if anyone be

slain in besieging a town, where there is no cemetery, let him be

buried where he can. But if a merchantman or pilgrim die by sea, and

any inhabited land be near, let him be buried in it: but if no port be

near, let him be buried in some island. If, however, land cannot be

seen, let a little house of timbers (if they can be had) be made for

him, and let him be cast into the sea.

[Footnote 372: _Sub propriis podiis_. For some account of the

curious word _podium_, whence _pew_ or _pue_ is derived, see the

Cambridge Camden Society's 'History of Pews' (or the 'Supplement,'

pp. 6, 7).]

14. In a Christian cemetery none may be buried but a baptised

Christian: nor yet every such an one neither: one, namely, slain in

the act of sin, if it be mortal sin, as if he were slain in adultery,

or theft, or some forbidden amusement. And also where a man is found

dead, there let him be buried, on account of the doubtful cause of his

death. {86} But if anyone dieth suddenly in games accustomably used,

as the game of ball, he may be buried in the cemetery, because it was

not his desire to injure anyone: but because he was occupied in

worldly matters, some say that he ought to be buried without psalms

and the other obsequies of the dead. But if anyone attacking another

in a strife or tumult dieth impenitent, and hath not sought the

priest, he ought not, as some say, to be buried in the cemetery: nor

yet he who hath committed suicide. But if anyone dieth, not from any

manifest cause, but from the visitation of God alone, he can be buried

in a cemetery. For the just man, in what hour soever he dieth, is

saved. The rather if he were following some lawful occupation. To

defenders of justice and those who are engaged in a pious fight, the

cemetery and the office of burial are freely conceded: yet they who

come to a violent death are not borne into the church, lest the

pavement be polluted with blood. But if anyone returning from any

place of fornication be slain in the way, or be slain anywhere, where

by unforeseen case, he hath tarried, he is not to be buried in the

common cemetery; and this if it can be proved, by evidence sufficient

for a court of law, that he had not confessed after the act of

fornication nor was contrite: otherwise he ought to be buried.

15. Again, a woman who dieth in child-birth ought not to be carried

into the church, as some say, but her obsequies must be said without

the church, to which I agree not: otherwise it would be as if she died

in fault. Whence she may allowably be borne into the church.

16. But stillborn and unbaptised children are to be buried without the

cemetery. Some say, however, that they should be buried with the

mother as being a part of her body.

17. A man and wife are to be buried in the same sepulchre, after the

example of Abraham and Sarah (unless a wish be specially expressed to

the contrary). {87} Whence also Tobias commanded his son, that when

his mother had accomplished her days, he should bury her in the same

grave with himself. [Footnote 373] Also everyone is to be buried in

the sepulchre of his fathers, unless from a principle of devotion he

hath chosen another sepulchre. But it was decreed in the Moguntine

Council, that they who have paid the extreme penalty for their crimes,

if they have confessed, or have desired to confess and have

communicated, may be buried in the cemetery, and the Mass and

oblations may be offered for them. How the human body is to be buried,

shall be said under the section of the Office for the Dead.

[Footnote 373: Tobit xiv, 10]

{88}

CHAPTER VI

OF THE DEDICATION OF A CHURCH

Rise of the Dedication of Churches--By whom Performed--Particulars of

Consecration--The Twelve Crosses--Banners--Dedication--Re-consecration

Considered--Reconciliation--In what Cases--Of Scandals

--Reconciliation of Cemeteries.

1. Twice in the former part of this treatise we have described the

material church and the altar; it followeth that we must add something

about their dedication: stating,

I. Whence the consecration of churches hath its origin.

II. At whose hands a church is consecrated.

III. For what reason.

IV. In what form; and what is signified, as well by the dedication

itself, as by each of the ceremonies observed therein.

Of the offices for the festival of the dedication of a church we

shall speak in the seventh book. [Footnote 374]

[Footnote 374: Appendix H.]

2. We have first to state whence the dedication of churches hath had

its rise. Upon which, note that under the teaching of the Lord, Moses

made the tabernacle, and consecrated it together with its table of

show-bread, and altar, and brazen vessels, and utensils for performing

the divine worship. {89} And these he not only consecrated with

prayers to God, but also anointed, at the command of the Lord, with

sacred oil. For [Footnote 375] we read that the Lord taught Moses to

prepare a chrism, with which to anoint the tabernacle and the ark of

the testimony at the time of their dedication. Solomon also the son of

David, at the command of the Lord, completed the temple and its altar,

and consecrated what was still necessary for the performance of the

divine worship; as it is written in the third book of Kings.

[Footnote 376] Nebuchadnezzar the king also summoned all his satraps,

chief men, and governors to the dedication of the golden image which

he had made. [Footnote 377] The Jews therefore, as we read in

Burchardus, [Footnote 378] used to have the places in which they

sacrificed to the Lord consecrated by divine petitions, nor used they

to offer gifts to God in any places but such as were dedicated unto

Him. If then they who were in bondage to the shadow of the Law used to

do this, how much the more ought we, to whom the truth hath been made

manifest--'grace and truth came by Jesus Christ' [Footnote 379]--to

build temples to the Lord, and adorn them as best we may, and devoutly

and solemnly consecrate (according to the institution of Pope Felix

III) [Footnote 380] by divine prayers and holy unctions both them and

their altars and vessels, and vestments also, and other utensils for

fulfilling the divine service?

[Footnote 375: Exodus xxx, 23-34.]

[Footnote 376: I Kings iii, 6.]

[Footnote 377: Daniel iii, 2.]

[Footnote 378: Book iii, ch. I. ]

[Footnote 379: S. John i, 17.]

[Footnote 380: 'The solemnities of the consecration of churches and

of priests ought to be celebrated year by year, after the example of

our Lord Himself, Who at the feast of the Dedication of the Temple

did set us a pattern of this in that He celebrated this festival

with the rest of the people; as it is written in S. John, "And it

was at Jerusalem the feast of the Dedication, and it was winter, and

Jesus walked in the Temple in Solomon's porch." Felix Papa in

'Epist. ad Episc. per divers, provincias,' cap. i.]

{90}

Again, when once in Syria, in the city of Baruth, the Jews had

trampled underfoot an image of the Crucified, and had pierced its

side, there soon came forth therefrom blood and water. But the Jews

marvelled at this spectacle, and their sick when anointed with this

blood were freed from all their infirmities: by reason of which all,

having received the faith of Christ, were baptised, and proceeded to

consecrate their synagogues into churches. And hence hath grown the

custom that churches should be consecrated, whereas before this altars

alone used to be consecrated. On account of this miracle also the

Church ordained that a memorial of the Lord's Passion should be made

on the fifth day before the Calends of December: and for the same

reason the church was consecrated to the honour of the Saviour, in

which a vessel containing some of the blood is preserved, and a solemn

festival is celebrated on that day. [Footnote 381]

[Footnote 381: The editors have not been able to find any other

account of this legend.]

3. Secondly, it is to be noted that a bishop alone can dedicate

churches and altars: since he beareth the image and figure of the

Chief Bishop, Christ, dedicating spiritually, without Whom we can do

nothing stable in the Church: whence He hath Himself said, 'Without Me

ye can do nothing'; [Footnote 382] and the Psalm saith, 'Unless the

Lord build the house their labour is but lost that build it:

[Footnote 383] hence the Council of Carthage prohibiteth a priest from

doing this, nor can this office be deputed to anyone of an inferior

order.

[Footnote 382: S. John xvii, 5.]

[Footnote 383: Psalm cxxvii (_Nisi Dominus_), I.]

4. Further, as the Sacred Canons instruct us, a church must not be

dedicated, unless it be first endowed, and that from goods lawfully

acquired. For we read how when a certain bishop was consecrating a

church built out of the fruits of usury and pillage, he saw behind the

altar the devil in a pontifical vestment, standing in the bishop's

throne: who said unto the bishop, Cease from {91} consecrating the

church: for it pertaineth to my jurisdiction, since it is built from

the fruits of usuries and robberies. Then the bishop and the clergy

having fled thence in fear, immediately the devil destroyed that

church, with a great noise.

5. Again, a church which hath been erected from the profit of avarice

must not be consecrated; nor one for which a sufficient endowment hath

not been assigned; nor one in which a paynim or an infidel hath been

buried, until he shall have been cast forth thence, and the church

reconciled, the walls and timbers having been first scraped. The case

is the same also with respect to an excommunicate person. But if a

woman with child be buried there, though she be not removed, the

church may be consecrated, even if the child hath not been baptised.

Although certain learned authors have written otherwise the church may

also be consecrated on ordinary days as well as on Sundays: and more

bishops than one and more altars than one may be consecrated at the

same time by the same person in one church.

6. Thirdly, we have to say for what reason a church is dedicated: and

indeed there be five reasons. First, that the devil and his power may

be entirely expelled from it. Gregory relateth in a dialogue, in his

third book, that when a certain church of the Arians having been

restored to the Orthodox was being consecrated, and relics of S.

Sebastian and the Blessed Agatha had been conveyed thither, the people

there assembled of a sudden perceived a swine to be running to and fro

among their feet; the which regaining the doors of the church could be

seen of none, and moved all to marvel. Which sign the Lord showed for

this cause, that it might be manifest to all that the unclean

inhabitant had gone forth from that place. {92} But in the following

night a great noise was made on the roof of the same church, as if

someone were running confusedly about upon it. The second night the

uproar was much greater. On the third night also so vast a noise was

heard as if the whole church had been overthrown from its foundations:

but it immediately ceased and no further inquietude of the old enemy

hath appeared in it. Secondly, that those who fly for refuge to it may

be saved, as we read in the Canons of Gregory. And with this view Joab

fled into the tabernacle and laid hold of the horns of the altar.

Thirdly, that prayers may be heard there. Whence in the prayer of the

Mass of Dedication it is said, 'Grant that all who shall meet together

here to pray may obtain, whatsoever be their trials, the benefits of

the consolation.' Thus also Solomon prayed at the dedication of the

Temple, as we read in the eighth chapter of the third book of Kings.

[Footnote 384] Fourthly, that praises may there be offered to God, as

has been already mentioned under the head of the Church. Fifthly, that

there the sacraments of the Church may be administered. From which the

church itself is called a tabernacle, as it were the hostelrie of God,

in which the divine sacraments be contained and adminstered.

[Footnote 385]

[Footnote 384: I Kings viii, 30.]

[Footnote 385: See chapter i, 4.]

7. Fourthly, we have to speak of the manner in which a church is

consecrated. All being excluded from the church, a single deacon

remaining shut up within, the bishop with his clergy before the doors

of the church proceedeth to bless water mixed with salt. In the

meanwhile within the building twelve lamps be burning before twelve

crosses which be depicted on the walls of the church. Next, the

bishop, the clergy and people following him and performing the circuit

of the church, sprinkleth from a rod of hyssop the external walls with

{93} holy water; and as he arriveth each time at the door of the

church he striketh the threshold with his pastoral staff, saying,

'Lift up your heads, O ye gates,' etc. The deacon from within

answereth, 'Who is the King of Glory?' To whom the Pontiff, 'The Lord

of Hosts,' etc. But the third time, the door being thrown open, the

bishop entereth the church with a few of his attendants, the clergy

and people remaining without, and saith, 'Peace be to this house'; and

then the Litanies. Next on the pavement of the church, let a cross be

made of ashes and sand; upon which the whole alphabet is described in

Greek and Latin characters. [Footnote 386] And then he sanctifieth

more water with salt and ashes and wine, and consecrateth the altar.

Lastly, he anointeth with chrism the twelve crosses depicted on the

wall.

[Footnote 386: See the Appendix on the 'Dedication of a Church']

8. In good truth whatsoever things be here done visibly, God by His

invisible power worketh the same in the soul which is the temple of

the true God: in which Faith layeth the foundation, Hope buildeth up,

and Charity perfecteth. For the Catholic Church herself, made one out

of many living stones, is the Temple of God, because many temples make

one temple, of which the true God is one, and the Faith one. The

house, therefore, must be dedicated; the soul sanctified.

9. And it is to be observed that consecration effecteth two things;

for it appropriateth the material church itself to God, and doth

insinuate our own betrothal, as well namely of the church as of the

faithful soul. For a house not consecrated is as a damsel designed for

some man, but not furnished with dowry or united in the commerce of

wedlock. But in consecration it is endowed, and passeth into the

proper spouse of Jesus Christ, which further to violate is sacrilege.

For it ceaseth to be the resort of demons, as is evident in the

consecration of that temple, which used formerly to be called the

Pantheon, or place of all demons. [Footnote 387]

[Footnote 387: 'Pope Boniface the Fourth did consecrate to the most

Blessed Virgin and All Saints the famous monument of Agrippa, the

_Pantheon_, having purified it from the base herd of vain gods.'

_Ciampini_ IV, vi, 55. This is now called Santa Maria Rotonda.

Doard.]

{94}

10. First, however, we have to speak of the benediction of water,

concerning which the Lord saith, 'Unless a man be born again of water

and of the Spirit, he cannot enter the Kingdom of Heaven.' [Footnote

388] For water which is designed for washing the body, hath merited to

receive from God so great a virtue, that as it washeth the body from

impurities, so also it should cleanse the soul from sins. It is

manifest indeed that this water, by the aspersion of which a church is

consecrated, signifieth baptism, because in some sort the church

itself is baptised; and the church itself assuredly denoteth that

Church which is contained in it, namely, the multitude of the

faithful. Whence also it is called a church because it contains the

Church; the thing containing, namely, for the thing contained.

[Footnote 388: S. John iii, 5.]

11. But we must inquire wherefore salt is to be mixed with this water,

since our Saviour, speaking of baptism, made no mention of salt. For

He saith not 'unless a man be born again of salt water or water mixed

with salt,' or anything of this sort: but He said 'unless a man be

born again of water and of the Holy Spirit,' etc. And the very same

inquiry may be made concerning oil and chrism. But we must note that

salt in the divine language is often put for wisdom; according to that

saying, 'Let your speech be savoured with salt' And the Lord saith to

His disciples, 'Have salt in yourselves and have peace one with

another.' [Footnote 389] And again, 'Ye are the salt of the earth;

but if the salt have lost its savour wherewithal shall it be salted?'

[Footnote 390] Hence also it is that {95} according to the law no

victim was offered without salt, but salt was a part of every

sacrifice. From all which passages it is clearly shown that salt is

put for wisdom. And wisdom indeed is the seasoning of all virtues, as

salt is of all meats. Hence therefore it is that no one is baptised

before he hath tasted salt; and in order that even infants may have by

the symbolical meaning of the sacrament that which they cannot have in

fact, the water is not blessed without a mixture of salt. Of the

second benediction of water we shall speak in the following treatise.

[Footnote 389: S. Mark ix, 50.]

[Footnote 390: S. Mark v, 13.]

12. Again, the trine aspersion within and without with hyssop and holy

water signifieth the threefold immersion in baptism. And it is done

for three reasons. First, to drive away evil spirits. For holy water

availeth from its own proper virtue to drive away demons. Whence in

the Office for Exorcising the Water we say--'that this water may

become exorcised in order to put to flight all the power of the enemy,

and may avail to eradicate the enemy himself,' etc. Secondly, for the

cleansing and expiation of the church itself. For all earthly things

be corrupted and defiled by reason of sin. Hence it is also that in

the Law almost everything was cleansed by water. Thirdly, to remove

all malediction, and to bring in a blessing instead. For the earth

from the beginning received the curse with all its fruits, because

that the great deceit was made out of its fruit. But water hath not

been under any curse. Hence it is that our Lord ate fish, but we do

not read expressly that he ate flesh, unless of the Paschal Lamb; and

this on account of the precept of the Law, as an example, namely,

sometimes to abstain from lawful things, sometimes to eat the same.

Again, the aspersion in going the circuit signifieth that the Lord

having a care of His own, sendeth His angel round about them that fear

Him.

{96}

13. But the three responses which be chanted in the meantime testify

the joy of the three ages of men receiving the faith, namely, Noah,

Daniel, and Job. And since at this invocation the grace of Faith,

Hope, and Charity, is poured out as the sprinkling is directed to the

foot and middle part, as well as to the upper part of the walls. We

will now also speak of the interior aspersion. (Of the virtue of the

hyssop, we will speak under the next head.)

14. But the trine circuit, which the bishop maketh while sprinkling,

denoteth the thrice-repeated circuit which Christ made for the

sanctification of the Church. The first was that by which He came down

from heaven to the world: the second in which He descended into hell

from the world: the third in which returning from hell and rising

again He ascended into heaven. The trine circuit also showeth that

that church is dedicated to the honour of the Trinity. It showeth also

the three states of such as shall be saved in the Church, which be the

virgins, the continent, the married: which also the arrangement of the

material church itself showeth, as hath been said under the head of

the Church.

15. Moreover, the trine striking on the lintel of the door signifieth

the threefold right which Christ hath in His Church why it ought to be

opened unto Him. For it hath from Him Creation, Redemption, and

promise of Glorification. For the bishop representeth Christ, and the

rod His power. Again, by the triple striking of the door with the

pastoral staff, the preaching of the Gospel is understood. For what

else is the pastoral rod than the divine Word? According to that of

Esaias, 'He shall smite the earth with the rod,' _i.e._ the word, 'of

His mouth,' etc. [Footnote 391] Wherefore to strike the door with the

rod is to strike the ears of the hearers by the word of preaching.

{97} For the ears are the gates by which we bring in the words of holy

preachings to the hearts of the hearers. Whence in the Psalm, 'Who

liftest me up from the gates of death that I may show all Thy praises

within the ports of the daughter of Sion.' [Footnote 392] For what

are the gates of the daughter of Sion but the ears and hearing of the

faithful? Thirdly, the trine striking with the staff, and the opening

of the gates, signifieth that by the preaching of the pastors the

unbelieving shall come to the agreement of the Faith. For by it the

gates of justice be opened, and they that enter therein do confess the

faith. Whence the Psalm, 'Open unto me the gates of righteousness: I

will go into them and I will praise the Lord: this is the gate of the

Lord, the righteous shall enter into it.' [Footnote 393] Wherefore

the bishop striketh the lintel, namely, of reason, saying, 'Lift up

your heads, ye princes,' that is, ye evil spirits: or rather, 'Lift

up, ye men,' that is, remove the gates, that is, your ignorances,

namely, from your hearts. [Footnote 394]

[Footnote 391: Isaiah xi, 4.]

[Footnote 392: Ps. ix (_Confitebor tibi_), 13, 14.]

[Footnote 393: Ps. cxviii (_Confitemini Domino_), 19, 20.]

[Footnote 394: Ps. xxiv (_Domini est terra_), 'Attollite portas

principes vestras.']

16. Again, the question of the deacon shut up within answering in the

character of the people, 'Who is the King of glory?' is the ignorance

of the people which knoweth not Who He is Who ought to enter.

17. The opening of the doors is the ejection of sin. Rightly,

therefore, doth the bishop strike three times, because that number is

most known and most sacred; and in any consecration the bishop ought

to smite the doors three times, because without the invocation of the

Trinity, there can be no sacrament in the Church.

18. The threefold proclamation, 'Lift up your heads,' etc., signifieth

the threefold power of Christ, that, namely, which He hath in heaven,

and in the earth, and in hell. Whence it is said in the hymn for the

Ascension, 'That the threefold frame of things, whether heavenly,

earthly, or infernal, may bow the head, having been subdued.

[Footnote 395]

[Footnote 395: This hymn, by S. Gregory, is used in the office of

matins in the Roman Breviary.]

{98}

19. Next the bishop entereth by the open door to denote that if he

duly exercise his office, nothing can resist him; according to that

saying, 'Lord, who shall resist Thy power?' And he entereth,

accompanied by two or three, that in the mouth of two or three

witnesses every word of the consecration may stand sure. Or else

because the Lord in His Transfiguration, in the presence of a few,

prayed for the Church. And the bishop as he entereth saith, 'Peace be

to this house and to all them that dwell therein'; because Christ

entering the world made peace between God and man; for He came that He

might reconcile us to God the Father.

20. After this while the Litany is being said the bishop prostrateth

himself and prayeth for the sanctification of the house. For Christ

also humbling Himself before His Passion prayed for His disciples and

'them that should believe through His word,' saying, 'Father, sanctify

them in Thy name.' [Footnote 396] But after he hath risen up he

prayeth without benediction, since he saith not 'The Lord be with

you'; because the Church is not yet as it were baptised, and because

Catechumens only are not worthy that this mark of approval should be

given to them, since they are not yet sanctified: but nevertheless

prayer is to be made for them.

[Footnote 396: S. John xvii.]

21. The clergy praying and chanting the Litany representeth the

Apostles who intercede with God for the sanctification of the Church

and of souls.

{99}

The alphabet is written on the pavement of the church in this manner.

A cross made with ashes and sand is described athwart the church, upon

which cross of dust the alphabet is written in the shape of a cross in

letters of Greek and Latin, but not of Hebrew, because the Jews have

departed from the faith; and it is written with the pastoral staff.

22. This alphabet written upon the cross representeth three things.

First, the writing made in Greek and Latin characters in the shape of

a cross representeth the conjunction or union in faith of both people,

namely, the Jews and the Greeks, which is made through the Cross of

Christ: according to the saying that Jacob blessed his sons with his

hands crossed. But the cross itself or the legend that is described in

a direction athwart the church, namely, the one arm from the left

corner of the east to the right of the west, and the other from the

right of the east to the left of the west, [Footnote 397] signifieth

that that people, which was before on the right is now made on the

left, and that which was first is now made last, and the converse: and

this owing to the power of the Cross. For Christ passing from the

east, left the Jews on His left hand, because they were unbelieving,

and came to the Gentiles, to whom, though they had been in the west,

He grants to be on the right hand: and at length returning from the

Gentiles, who are situated at the right hand of the east, He visited

the Jews in the left corner of the west; who it is evident are worse

than He before found the Gentiles. But on this account the characters

are written obliquely and in the shape of a cross, and not in a

straight line, because such an one as doth not receive the mystery of

the Cross and doth not believe that he must be saved by the Passion of

Christ, is not able to attain to this holy wisdom. Wisdom will not

enter into the evil-disposed mind, and where Christ is not the

foundation, no edifice can be built upon it.

[Footnote 397: We understand this to mean that the cross described

in the church is a saltire, or S. Andrew's Cross, and not a plain

one. Upon this again consult the Appendix.]

{100}

23. Secondly, the writing of the alphabet representeth the page of

both Testaments, because they be fulfilled by the Cross of Christ. For

the veil of the temple was rent asunder at His Passion, because then

the Scriptures were opened, and the Holy of Holies revealed. Whence He

Himself said when dying, 'It IS FINISHED.' In these few letters also

all knowledge is contained; and the alphabet is written crosswise,

because one Testament is contained in the other. For there was a wheel

within a wheel.

24. Thirdly, it representeth the articles of faith; for the pavement

of the church is the foundation of our faith. The elements written

thereon, are the articles of faith, in which ignorant men and

neophytes from both peoples be instructed in the Church; who indeed

ought to esteem themselves dust and ashes. Just as Abraham saith in

the xviii chapter of Genesis, 'Shall I speak to my Lord, who am but

dust and ashes?' Wherefore the writing of the alphabet on the pavement

is the simple teaching of faith in the human heart.

25. The _sambuca_ or staff, with which the alphabet is written,

showeth the doctrine of the apostles, or the mystery of the teachers,

by which the conversion of the Gentiles hath been effected, and the

perfidy of the Jews. Afterwards approaching the altar the bishop

standeth, and beginneth by saying, 'O God, make speed to save us;'

because he is then beginning the principal part of office. And the

versicle, 'Glory be to the Father,' etc., is then said.

26. Because this benediction is used to set forth the glory of the

Trinity, Alleluia is not then uttered, as will be set forth in the

next chapter. Then the bishop consecrateth the altar, for which he

blesseth other water, as {101} shall also be declared in the next

chapter. With which water also, after that the altar hath been

sprinkled seven times, the whole interior of the church is sprinkled

three times, as at first without any distinction between greater and

smaller stones, since 'there is no respect of persons with God.' For

this reason is the interior sprinkled, to signify that an external

ablution profiteth nothing without an internal charity. And for this

reason three times, because, as hath been premised, that aspersion

signifieth the aspersion and cleansing of baptism, which is conferred

through the invocation of the Trinity, according to the saying, 'Go ye

and teach all nations, baptising them in the name of the Father, and

of the Son, and of the Holy Ghost:' [Footnote 398] for since a

church cannot be immersed in water as a man in baptism is immersed, it

is on this account sprinkled three times with water, as if in the

place of a threefold immersion.

[Footnote 398: S. Matt, xxviii, 19.]

27. Again, the bishop performeth the aspersion proceeding from the

east to the west and once through the middle in the form of the cross;

because Christ gave instructions to baptise the whole of Judea and all

nations in the name of the Trinity, to which baptism He gave efficacy

in the ministry of His Passion, beginning from the Jews, from whom He

had His birth. And what remains of the water is poured away at the

foot of the altar, as shall be mentioned in the next chapter. Some,

however, do not bless any fresh water, but perform the whole office

with that which was blessed at first. In the meanwhile, however, the

choir is chanting the Psalm _Exsurgat Deus_ ('let God arise and let

His enemies be scattered,' etc.), and the _Qui habitat_ ('whoso

dwelleth,' etc.), in which mention is made of the church and its

consecration, as is plain in that verse, 'He is the God {102} that

maketh 'men to be of one mind in an house.' [Footnote 399] But the

bishop saith, 'My house shall be called an house of prayer,' because

it is his duty to cause that the church should be a house of God, not

of merchandise.

[Footnote 399: Psalm lxviii (_Exsurgat Deus_), v, 5.]

28. Next, when the altar hath been anointed with chrism, the twelve

crosses painted on the walls of the church are also anointed. But the

crosses themselves be painted; first, as a terror to evil spirits,

that they, having been driven forth thence, may be terrified when they

see the sign of the cross, and may not presume to enter therein again;

secondly, as a mark of triumph. For crosses be the banners of Christ,

and the signs of his triumph. [Footnote 400] Crosses therefore are

with reason painted there that it may be made manifest that that place

hath been subdued to the dominion of Christ.

[Footnote 400: Compare the hymn, _Vexilla Regis prodeunt_.]