not veiled by the bishop, as is the case with a virgin. 'A priest,'
Durandus continues, 'is prohibited from taking a part in second
marriages and from giving the benediction to such as are twice
married. But a widow taking the vows is married as it were twice,
first to her late husband, and secondly unto Christ in her
profession, wherefore the veil of consecration, or even of
profession, is not given unto her, but she herself takes it from the
altar. . . . Yet in the Pontifical, according to the Roman Order, we
find the benediction of a widow professing continence, and also of
her veil. For the Lord also comforted the widow of Serepta by the
hand of Elias the prophet. And I have myself seen in the city (Rome,
of course) the [Cardinal] Bishop of Ostia bless two widows among the
virgins who took the vows' (Proem. II, c. 47).]
{159}
And any priest who shall have given the blessing in such a second
marriage is to be suspended from his office and benefice and to be
sent to the apostolical see; a custom this, introduced as an
incitement to continence. According to the custom of some places, if
anyone contracts a second marriage with an unmarried woman the
benediction is repeated: but this does not avail unless our Lord the
Pope know of it and approve it. Some also say that if any unmarried
persons were not blessed when they contracted marriages, they may when
marrying a second time receive the benediction; but if they were
blessed at first, it cannot be repeated at a second marriage even
though the first were never consummated. Of the benediction of virgins
we shall speak in the preface and the second book. [Footnote 557]
[Footnote 557: See chap. viii, note 57.]
16. But it is to be noted that one sacrament may be more worthy than
another in four ways: namely, in efficacy, as baptism; in sanctity, as
the eucharist; in significancy, as marriage (though some do not admit
this way); in the dignity of the administrator, as confirmation and
orders.
17. But is it asked why sacraments are appointed, when without them
God could have given eternal life and His Grace unto mankind? I
answer, for three reasons. First, for our humiliation; in order that
when man reverently humbleth himself by the command of God unto
insensible and inferior things, he may from this obedience become more
acceptable unto Him. Secondly, for our instruction; that by that which
is seen objectively in a visible form, our mind may be instructed in
that invisible virtue, which is to be perceived within. {160} Thirdly,
for our exercising: in order that, since man ought not to be idle,
there may be set before him a useful and healthy exercise in the
sacraments; so that he may avoid vain and hurtful occupation.
According to that saying, 'Always be doing some good work, that the
devil may find you occupied.' Wherefore, as we said in the foregoing
chapter, they must never be neglected.
END OF THE FIRST BOOK
{161}
EPILOGUE TO THE WHOLE WORK [Footnote 558]
[Footnote 558: Job xxxviii, 31. See the Proeme towards the
beginning.]
Let none imagine that in the foregoing work the divine offices be
sufficiently set forth, lest by extolling that which is human, he
rashly depreciate that which is divine. For in the divine offices of
the Mass, so many and so great be the mysteries involved, that none,
unless he be taught of the spirit, is sufficient to explain them. 'For
who knoweth the ordinances of heaven, or can explain the reasons of
them upon earth? [Footnote 559] For he that prieth into their
Majesty is overwhelmed by their glory. But I, who cannot from the
weakness of mine eyes behold the sun in his brightness, have looked on
these mysteries, as through a glass, darkly: and, not penetrating into
the interior of the palace, but sitting at the door, have done
diligently, as I could, not sufficiently, as I would. For on account
of the innumerable and inevitable business of the Apostolic See,
[Footnote 560] pressing on me daily, like a flood, and holding down
the mind of him that would diligently rise to a contemplation of
heavenly things: I, perplexed as it were, and entangled in the knots
of various employments, could not have the leisure that I wished for,
and could scarcely either dictate what I had composed, or compose what
I had conceived. {162} For the mind that is divided in several trains
of thought hath less power in each. Wherefore I not only ask pardon of
the courteous reader, but implore the assistance of a friendly
corrector. For I cannot deny that many things are inserted in this
book which may be blamed, and that justly and without temerity. But if
anything worthy be found in it, let the praise thereof be ascribed
entirely to Divine Grace: for 'every good gift, and every perfect gift
is from above, and cometh down from the Father of Light.' [Footnote
561] But let that which is unworthy, be set down to human
insufficiency, 'for the corruptible body presseth down the soul, and
the earthly tabernacle weigheth down the mind that museth upon many
things.' [Footnote 562] That which is worthy hath been taken from the
sayings of others, whose words I have introduced, rather by way of
recital [Footnote 563] after than of approval. I have collected from
diverse books, the manner of the honey making bee, not without profit,
of those things which divine grace hath held forth to me: and this
doctrine, flowing with sweetness like the honeycomb, I offer, trusting
in God's help, to those who desire to meditate on the divine offices:
expecting this reward alone of my great toil among men, that they will
pray earnestly to the merciful Judge for the pardon of my
transgressions.
GULIELMI DURANDI, _Epi Mimatensis Liber de ecclesiis et ornamentis
ecclesiasticis explicit feliciter_.
[Footnote 559: See the Preface.]
[Footnote 560: Book viii, chap. 14.]
[Footnote 561: S. James i, 17.]
[Footnote 562: Wisdom ix, 17.]
[Footnote 563: The passage seems corrupt: but the sense appears to
be, 'reciting them, as testimonies in my favour, and not presuming
to add my testimony to their worth.]
{163}
SUPPLEMENT
[For the avoiding continual reference, for the extreme beauty of the
treatise itself, for its value as an older document than the
'Rationale,' and for the advantage of comparison with the latter in
subject, sentiment, style, and often language, the Editors have
subjoined a translation of the first and second chapters of the
'Mystical Mirror of the Church' of Hugo de Sancto Victore.]
(_Folio Edition_, 237 E)
A Prologue to the 'Mystical Mirror of the Church,' made by Master Hugh
of S. Victor.
Your love hath asked of me to treat of the sacraments of the Church,
and to set forth unto you their mystical sweetness. But since with the
more willingness, because with the more ease and boldness I do evolve
(after my custom) points of logic rather than of theology; I began to
doubt whether to withstand your admonition or the rather to write. But
when I presently remembered how that every good thing when shared with
others becometh more bright and beautiful when it is shared, I
incontinently betook myself to my pen, having invoked the aid of 'Him
Who openeth and no man shutteth, and shutteth and no man openeth.'
[Footnote 564] Wherefore I have put into the lips of your
understanding the tractate which you did desire, flowing within with
nectar like the honeycomb: and the same, because therein ye may see as
in a mirror what every thing in the church doth mystically denote, I
have called 'The Mystical Mirror of a Church.'
[Footnote 564: Apocalypse iii, 7.]
{164}
CHAPTER I
OF A CHURCH
The material church in which the people cometh together to praise God,
signifieth the Holy Catholic Church, which is builded in the heavens
of living stones. This is the Lord's house which is firmly builded.
The 'chief corner-stone is Christ.' _Upon_ this, not _besides_ this,
is the 'foundation of the apostles and prophets'; as it is written,
'Her foundations are upon the holy hills.' [Footnote 565] The walls
builded thereon, be the Jews and Gentiles coming from the four
quarters of the world unto Christ. All the stones be polished and
squared; that is, all the saints be pure and firm: the which also be
placed so as to last for ever by the hands of the Chief Workman. Of
these some be borne and do not bear, as the more simple folk in the
Church; some be borne and do also bear, as the middling sort; others
do only bear, and be not borne, save by Christ alone. Who is the
single Cornerstone. And in this house by how much anyone doth differ
from and excel others, by so much being the more humble doth he hold
up more of the building. One charity doth join all together after the
fashion of cement: and the living stones be bound together by the bond
of peace. The towers be the preachers and the prelates of the Church:
who are her wards and defence.
[Footnote 565: Psalm lxxx (_Fundamenta ejus_), I.]
{165}
Whence saith the bridegroom unto his spouse in the Song of Songs: 'Thy
neck is like the tower of David builded for an armoury.' [Footnote
566] The cock which is placed thereon representeth preachers. For the
cock in the deep watches of the night divideth the hours thereof with
his song: he arouseth the sleepers; he foretelleth the approach of
day; but first he stirreth up himself to crow by the striking of his
wings. Behold ye these things mystically: for not one is there without
meaning. The sleepers be the children of this world, lying in sins.
The cock is the company of preachers, which do preach sharply, do stir
up the sleepers to cast away the works of darkness, crying, 'Woe to
the sleepers: awake thou that sleepest'; which also do foretell the
coming of the light, when they preach of the day of judgment and
future glory. But wisely before they preach unto others do they rouse
themselves by virtues from the sleep of sin, and do chasten their
bodies. Whence saith the Apostle, 'I keep under my body and bring it
into subjection. [Footnote 567] The same also do turn themselves to
meet the wind when they bravely do contend against and resist the
rebellious by admonition and argument, lest they should seem to flee
when the wolf cometh. The iron rod upon which the cock sitteth,
showeth the straightforward speech of the preacher; that he doth not
speak from the spirit of man, but according to the scriptures of God:
as it is said, 'If any man speak, let him speak as the oracles of
God.' [Footnote 568] In that this rod is placed above the cross, it
is shown that the words of Scripture be consummated and confirmed by
the cross: whence our Lord said in His Passion, 'It is finished.'
[Footnote 569] And His title was indelibly written over Him.
[Footnote 566: Cant. iv, 4. ]
[Footnote 567: I Corinthians ix, 27.]
[Footnote 568: I S. Peter iv, 2.]
[Footnote 569: S. John xix.]
{166}
The ball (_tholus_) upon which the cross is placed doth signify
perfection by its roundness: since the Catholic faith is to be
preached and held perfectly and inviolably: 'Which faith, except a man
do keep whole and undefiled, without doubt he shall perish
everlastingly.' Or else the ball doth signify the world redeemed by
the price of the Cross: on which account the cross is placed over it.
The cock being set over the cross signifieth that the preacher ought
to make sure this point, that Christ redeemed the world by His Cross.
The pinnacle and turret show the mind or life of a prelate who tendeth
unto things above. The bells, by the voice of which the people are
called together unto the church, typify also preachers: the which
being necessary for many uses, are called by many names. The clapper,
which causeth the sound from the two sides of the bell, is the tongue
of the preacher which causeth both Testaments to resound. The wooden
frame, whence the bell hangeth, signifieth the Cross; the cramps,
charity; by which charity the preacher, being fast bound to the Cross,
boasteth, saying, 'God forbid that I should glory save in the Cross of
our Lord Jesus Christ' [Footnote 570] The rope is the life and
humility of the preacher. Whence the Apostle saith, 'He condescendeth
towards others. Whether we exalt ourselves it is for God; whether we
abase ourselves it is for you.' [Footnote 571] The rings on the rope
are perseverance and the crown of reward. The glazed windows of the
church be the Holy Scriptures, which do ward off the wind and the
rain, that is, do repel all hurtful things; and when they do transmit
the brightness of the True Sun by day into the church, they do give
light to them that be therein. These be wider within than without,
because the sense mystical is more ample and more pre-eminent than the
sense literal. These be frequented of preachers, 'who do fly as a
cloud and as the doves to the windows.' [Footnote 572]
[Footnote 570: Galatians vi, 14.]
[Footnote 571: 2 Corinthians v, 13. Vulgate.]
[Footnote 572: Isaiah lx, 8.]
{167}
Also by the windows the five senses of the body be signified: which
ought to be narrow without, lest they should take in vanities, but
should be wide within to receive spiritual good. The door is Christ:
whence the Lord saith in the Evangele, 'I am the door.' [Footnote
573] The pillars be doctors; who do hold up spiritually the temple of
God by their doctrine, as do the evangelists also the throne of God.
These, for the harmony of divine eloquence, be called silver columns:
according to that of the Song of Songs, 'He made the pillars thereof
of silver.' [Footnote 574] The stalls do denote the contemplative:
in whom God doth rest without offence. These, for that they do
contemplate the highest divinity and glory of the eternal life, be
compared unto gold: whence in the aforesaid Song of Songs it is said,
'He made a golden bed.' [Footnote 575] The beams be such as
spiritually sustain the Church: the ceilings such as adorn it and
strengthen it; of the which (because they be not corrupted by vices)
the bride glorieth in the same Canticles, saying, 'The beams of our
house are cedar and our rafters of fir.' [Footnote 576] For God hath
built His Church of living stones and imperishable wood: according to
that, 'Solomon made himself a litter of the wood of Lebanon;
[Footnote 577] that is Christ of His saints made white by chastity.
The chancel, when lower than the body of the church, showeth
mystically how great humility ought to be in the clergy: according to
the saying, 'The greater thou art the more humble thyself.' [Footnote
578] The altar signifieth Christ, without Whom no acceptable gift is
offered unto the Father. Whence the Church uttereth her prayers unto
the Father _through_ Christ. The vestments with which the altar is
adorned be the saints of whom the Prophet speaketh unto God, saying,
'Thou shalt surely clothe Thee with them all as with an ornament.'
[Footnote 579]
[Footnote 573: S. John x.]
[Footnote 574: Cant, iii, 10.]
[Footnote 575: Cant, iii, 10.]
[Footnote 576: Cant, i, 17.]
[Footnote 577: Cant, iii, 9.]
[Footnote 578: Eccles. iii, 18.]
[Footnote 579: Isaiah xlix, 18.]
{168}
The steps by which we ascend unto the altar do spiritually denote the
apostles and martyrs of Christ who have shed their blood for the love
of Him. The bride in the Canticles saith, 'The ascent unto it is
purple, the midst thereof being paved with love.' [Footnote 580]
Furthermore, the fifteen virtues be expressed by the fifteen steps
with which they went up unto the temple of Solomon: and the same be
shown by the prophet in the fifteen continuous Psalms, which the
righteous man hath disposed as steps or degrees in his heart.
[Footnote 581] This is the ladder which Jacob saw, the top of which
touched the heavens. The lights of the church be they by whose
doctrine the Church shineth as the sun and the moon; unto whom it is
said by our Lord's voice, [Footnote 582] 'Ye are the light of the
world.' They be also the examples of good works: whence He saith in
His admonitions, 'Let your light so shine before men.' [Footnote
583] In that the church is adorned joyfully within but not without, is
shown morally that its 'Glory is all from within.' [Footnote 584]
For although it be contemptible externally, yet doth it shine within
in the soul, which is the abode of God: whence the Church saith, 'I am
black but comely.' [Footnote 585] And again, 'Yea, I have a goodly
heritage.' [Footnote 586] Which the Prophet considering, saith,
'Lord, I have loved the habitation of Thy house: and the place where
Thine honour dwelleth,' [Footnote 587] which place also Faith, Hope,
and Charity do spiritually adorn.
[Footnote 580: Cant, iii, 10. Vulgate.]
[Footnote 581: The fifteen Psalms, cxx-cxxxiv of our version, are
called Songs of Degrees.]
[Footnote 582: S. Matthew v.]
[Footnote 583: Ibid.]
[Footnote 584: Here is an allusion to Psalm xlv (_Eructavit cor
meum_), 14. ]
[Footnote 585: Cant, i, 5.]
[Footnote 586: Psalm xvi (_Conserva me Domine_), 7.]
[Footnote 587: Psalm xxvi (_Judica me Domine_), 8. ]
{169}
The cross of triumph is placed in the middle of the church, because
the Church loveth her Redeemer in the middle of her heart, and 'the
midst thereof is paved with love for the daughters of Jerusalem.'
[Footnote 588] The which as a sign of victory, let all who see say one
and all, 'Hail, salvation of the whole world: hail, life-giving Tree!'
Wherefore, lest we should ever forget the love of God for us, 'Who
gave his only-begotten Son' to redeem us His servants, the Church
armeth herself in her bosom and forehead with this sign, signifying
that the mystery of the cross must always be believed by us in our
heart, and confessed openly with our mouth. The figure of which went
before her in Egypt. But when we cross ourselves from the forehead
downwards, and then from the left to the right, we do set forth this
mystery, that God 'bowed the heavens and came down,' to teach us to
prefer things eternal unto things temporal. But by this sign the army
of the devil is overthrown; the Church triumpheth, 'terrible as an
army with banners.' [Footnote 589] 'How dreadful is this place: this
is none other but the house of God.' [Footnote 590] And the Hymn
saith, 'The banners of the King come forth: the Cross unfolds its
mystery.' [Footnote 591] Round this do the heavenly legions rally. Of
this it is written, 'I saw the holy city. New Jerusalem, coming down
from God out of heaven.' [Footnote 592]
[Footnote 588: Cant. iii, 10.]
[Footnote 589: Cant, vi, 10.]
[Footnote 590: Genesis xxviii, 17.]
[Footnote 591: The hymn, _Vexilla Regis_, occurs in the office for
Passion Sunday.]
[Footnote 592: Apoc. xxi, 2.]
For the Church is militant here; in her home she doth reign: a part is
in pilgrimage, a part in glory. That which is in pilgrimage coming up
from her exile through the desert, doth sigh for her home, from the
'waters of Babylon for the heavenly Jerusalem;' while the other part,
continually seeing peace, doth hold perpetual festival. Thus the
heavenly city of Jerusalem is called the 'vision of peace.'
[Footnote 593]
[Footnote 593: See note 4 on the _Rationale_, I. i, p. 13.]
{170}
How glorious is her kingdom, 'glorious things are spoken of thee, thou
city of God.' [Footnote 594] Her guardians be the citizens of
heaven, the legions of angels with the glorious company of the
apostles, the prophets, and the patriarchs, the armies of martyrs
robed in purple, the flowers of virgins, the verdant choir of
confessors, compassed about with the universal assembly of all the
saints, chaste and glorified! And this wondrous court of heaven is yet
more wondrously adorned by that one incomparable jewel, the Virgin
Mother, 'whose like there ne'er hath been, whose like there ne'er
shall be.' But how great is the admiration of all in beholding the
King Himself, and how harmonious be the songs in praise of Him; this
is known to those alone, who have deserved to stand amongst the happy
throng, and to behold the mystery of the Trinity and the glory of
Christ: Who is encircled by the angelic choirs; upon Whom the angels
desire continually to gaze. To behold this the Immortal King face to
face, the Church below is preparing herself: and while she keepeth
here her feasts of time, she is remembering the festivals of her home
and of eternity; in which the bridegroom is hymned by angelical
instruments. And all the saints continually celebrating the day of
great festivity 'which the Lord hath made,' cease not in their nuptial
songs to laud the eternal bridegroom, the beautiful in form above the
sons of men; Him who hath chosen the Church for Himself of His free
mercy. Of whom, as He had seen her from eternity, He saith, 'I will
get Me to the mountain of myrrh, and to the hill of frankincense and
will speak unto my spouse.' [Footnote 595] For whom 'He came forth
as a bridegroom out of His chamber, and rejoiced as a giant to run his
course'; [Footnote 596] when He went forth from His Father, and
returned unto His Father--went forth indeed even unto Hades, returned
unto the Throne of God--to make all His elect, from the beginning even
unto the end of the world, one kingdom in the vision of the Supreme
Trinity: in which is glorified 'one God world without end.'
[Footnote 594: Psalm lxxxvii (_Fundamenta ejus_), 2.]
[Footnote 595: Cant, iv, 6.]
[Footnote 596: Psalm xix (_Caeli enarrant_), 5.]
{171}
CHAPTER II
OF THE DEDICATION OF A CHURCH
With what carefulness and love Christ doth adorn the bride for Himself
and prepare her for her heavenly dedication, is in part signified by
the consecration of the material church. The bishop compasseth the
church to be dedicated three times, sprinkling it with holy water, the
clergy and people following him.
239 A. In the meanwhile without and within there be burning twelve
lamps. So often as he cometh to the door (which for a mystical reason
is shut), the bishop smiteth the lintel with his pastoral staff,
saying 'Lift up your heads, O ye gates, and be ye lift up, ye
everlasting doors, and the King of Glory shall come in.' [Footnote
597]
[Footnote 597: Psalm xxiv (_Domini est terra_).]
The deacon answereth, 'Who is the King of Glory?' To whom the bishop,
'The Lord of Hosts: He is the King of Glory.' At the third time, the
door being thrown open, he entereth with the clergy and people,
saying, 'Peace be to this house.' Then he performeth the other
ceremonies which pertain to dedication. But whatever things be here
done visibly, the same doth God work by His invisible power in the
soul, which is the true Temple of God: wherein Faith layeth the
foundation, Hope raiseth the buildings, and Charity finisheth it. Also
the Church Catholic herself, being made one out {172} of many stones,
is the temple of God; because many temples make one temple, of which
there is one Lord and one Faith. Wherefore the house must be
dedicated; the soul sanctified. Water is penitence: salt, wisdom; the
threefold aspersion, the threefold immersion in baptism; the twelve
lights, the twelve apostles, preaching the mystery of the Cross; the
bishop, Christ; his staff, Christ's power; the three strokes on the
door, Christ's dominion over all things in heaven, earth, and hell:
'that all the threefold frame of things may bow the knee to Him, their
Lord.' Again, the question of the deacon within is the ignorance of
the people; the opening of the door, the ejection of sin. The bishop
entering, prayeth for peace on the house, and Christ entering the
world maketh peace between God and men. Then prostrate he prayeth unto
the Lord for its sanctification: and so Christ, humbled in His
Passion, prayed for His disciples and them that should believe,
saying, 'Father, sanctify them in Thy truth.' [Footnote 598]
[Footnote 598: S. John xvii.]
Arising he does not give the salutation but only prayeth: because they
who be not yet sanctified must not be blessed but only prayed for. The
writing the alphabet upon the pavement is the simple teaching of faith
in the heart of man. The line drawn from the left corner of the east
unto the right corner of the west, and the other line from the right
of the east unto the left of the west, do express the Cross, and also
the gathering in of both peoples: according as Jacob blessed the
children of Joseph with his hands crossed. [Footnote 599]
[Footnote 599: Genesis xxviii]
For although Christ passing from the east did leave the Jews, because
they would not believe, on His left hand, and did come unto the
Gentiles; to whom, though they had been in the west. He granteth to be
on the right hand: yet will he again, passing from the Gentiles who be
placed in the {173} right of the east, visit the Jews in the left hand
corner: who, it is evident, be worse than He first found the Gentiles.
The staff with which the alphabet is described typifieth the ministry
of teachers, by which the conversion of the Gentiles is effected and
that of Jews perfected. In that afterwards the bishop standing before
the altar saith, 'O God, make speed to save us'; he doth signify those
who having received the faith are preparing themselves to fight. And
because they be still in conflict, and as it were amongst sighs, the
Alleluia is not yet added. After this the water is blessed with salt
and ashes; wine mixed with water being also added. The water is the
people; the salt, doctrine; the ashes, the remembrance of the Passion
of Christ. The wine mixed with water is Christ, God and Man; the wine
His Godhead, the water His Manhood. Thus the people is sanctified by
the doctrines of faith and remembrance of the Passion, being united
with its Head both God and Man. Whence the altar and the church be
sprinkled within; to show that within, as without, the spiritual
Church must be sanctified. The aspersory, made of hyssop, denoteth
humility; with which grace the Catholic Church being sprinkled is
purified. The bishop compasseth the church in lustration and as if
bestowing his care upon all. In the meanwhile is chanted the Psalm,
'Let God arise and his enemies be scattered,' with its proper response
and antiphon, which is followed by another, 'Whoso dwelleth under the
defence of the most high.' Then the bishop chanteth, 'My House shall
be called an House of Prayer,' and also, 'I will tell out thy name
among my brethren.' And because no work can prosper without God, he
prayeth in conclusion that they may be heard who shall enter therein
to pray for blessings. After this he approacheth unto the altar,
saying, 'I will go up unto the altar of the Lord,' with the whole
Psalm: and what remains of the water {174} he poureth away at the base
of the altar, committing unto God that which surpasseth human
abilities in so great a sacrament. After this the altar is wiped with
a linen cloth. The altar is Christ, the cloth is his flesh, brought by
the beating of His Passion unto the whiteness and glory of
immortality. Next the bishop offereth upon the altar frankincense,
which is burnt in the shape of a cross in the middle thereof; and at
its four corners he maketh crosses with sanctified oil. Then upon each
of the four walls of the church there be made three crosses with the
same oil: and the consecration being thus finished, the altar is
covered with a white veil. Incense, prayers, and oil do denote the
grace of the Holy Ghost. Whose fulness--'like the precious ointment
upon the head that ran down unto the beard: even unto Aaron's beard,'
[Footnote 600] --came down upon the apostles and their disciples: who
preached the mystery of the Cross through the four quarters of the
world, the Lord working with them. The white covering doth typify the
joy of immortality: concerning which the Son exulteth, saying unto the
Father, 'Thou hast put off my sackcloth, and girded me with gladness.'
[Footnote 601]
[Footnote 600: Psalm cxxxiii (_Ecce quam bonum_), 2.]
[Footnote 601: Psalm xxx (_Exaltabo te Domine_), 12.]
{175}
APPENDIX A
CHANCELS
'The temple of old was divided into two parts by a veil hung in the
middle thereof. The first part was called the Holy Place, but the
inner part the Holy of Holies. Whatever part then of the office of the
Mass cometh before the secret [Footnote 602] is performed as it were
in the outer place: but the secret itself within the Holy of Holies.
There were in the Holy of Holies the altar of incense, the ark of the
testimony, the mercy-seat above the ark, and over this two cherubims
of glory with their faces looking towards each other. Herein the high
priest entered alone once in the year, having the names of the
patriarchs written upon the breastplate of judgment and the
shoulderplates, and bearing a censer of burning coals and blood, and
incense, which with prayer he placed in the thurible until the cloud
of incense covered him. [Footnote 603]
[Footnote 602: After the _Sanctus_, which, as we shall find, was
performed with the full choir and the accompaniment of organs, came
the _secret_, which embraced the whole _Canon of the Mass_,
performed by the celebrant alone, and the celebration of the Holy
Eucharist. 'It is called the secret because these things be hidden
from us, since the nature of man can in no wise fully comprehend so
great a mystery: for the denoting of which it is rightly performed
secretly. To signify the same also, the priest when entering upon
the secret is veiled as it were with the side curtains.' See other
mystical reasons adduced in the remainder of this passage, Book IV,
Chapter 35, and in Chapter 39 an account of the side curtains. Upon
the use of these see also the _Dublin Review_, vol. x, p. 339. ]
[Footnote 603: See Leviticus xvi; Exodus xxviii, xxxix, and xl.]
{176}
Afterwards he sprinkled the mercy-seat and the altar with blood, and
then he went out to the people, and washed his vestments in the
evening. These were types of old, but they have ceased since the
things signified thereby have come. But thus the former temple doth
denote the present church; the Holy of Holies, heaven; the high
priest, Christ; the blood, His Passion; the coals, His love; the
thurible. His flesh; the burning incense, prayers of sweet savour; the
altar, the hosts of heaven; the ark, Christ in His humanity; the
mercy-seat, God the Father; the two cherubims, the twain Testaments,
the which do look towards each other because the two do agree; the
vestments which be washed, mankind. Wherefore consider what things
were done of old, and what things Christ hath done, and then see how
the minister of the Church doth represent the same in the office of
the Mass. By the ark also is signified the humility of Christ, from
which through his mercy all good hath come unto us' (Durandus, Book
IV, Preface 13, 14).
In the next section the same subject is further illustrated, though
without reference to the immediate subject of this appendix, the
necessity of the division of every church into a chancel and nave.
The reader may consult a most interesting series of chapters in Hugo
de Sancto Victore (Tituli ii-viii, Ex. Misc. II, Lib. IV) upon this
subject: the passages are far too long for insertion here.
The _absolute necessity_ of this twofold division is a point which it
is more than painful at this time to have to prove. It is only within
the last two centuries that our own or any branch of the Church
Catholic has dared to depart from an usage which, if any, has
universality, antiquity, and consent on its side, and of whose
authority was never any doubt in the Church. {177} For some of the
arguments which have been adduced in the present controversy we must
refer to the publications of the Cambridge Camden Society, and
particularly the _Ecclesiologist_. There is nothing more wanted than a
careful treatise on the subject which shall in a compendious form put
this and several points depending upon it, such as orientation itself,
and praying towards the east, in a clear light.
APPENDIX B
ORIENTATION
'Furthermore albeit God is everywhere, yet ought the priest at the
altar and in the offices to pray towards the east: according to the
constitutions of Vigilius, Pope. Whence in churches which have the
doors at the west, he that celebrateth turneth in the salutations to
the people: but in churches which have the entrance at the east,
[Footnote 604] as at Rome, there is no need in the salutations for
turning round, because the priest always turneth to the people. The
temple also of Solomon, and the tabernacle of Moses had their entrance
from the east. Pray we therefore towards the east, being mindful,
firstly, that He, Who is the splendour of eternal light, hath
illuminated 'them [Footnote 605] that sit in darkness and the shadow
of death, rising with healing in his wings': [Footnote 606] of whom
it is said, 'Behold the man, whose name is the East.' [Footnote 607]
For the which cause he saith in the book of Wisdom, [Footnote 608]
{178} 'We ought to pray eastward, where the light ariseth.' Not
because the Divine Majesty is locally in the east: which is
potentially and essentially in all places; as it is written, 'Do not I
fill [Footnote 609] heaven and earth'; and in like manner speaketh
the Prophet, [Footnote 610] 'If I ascend into heaven. Thou art there:
if I go down to hell, Thou art there also': but because to those 'who
fear His name shall [Footnote 611] the sun of righteousness arise,'
'which lighteth every man that Cometh into the world.' [Footnote
612]
[Footnote 604: S. John Lateran is an instance. We may observe that
the reasons for the orientation of churches must have been very
strong to have caused an universal disregard of an example thus set
at the centre of Western Christendom.]
[Footnote 605: S. Luke i, 79.]
[Footnote 606: Malachi iv, 2.]
[Footnote 607: Zechariah vi, 12. ]
[Footnote 608: Wisdom xvi, 28.]
[Footnote 609: Jeremiah xxiii, 24.]
[Footnote 610: Psalm cxxxix (_Domine probasti_), 7.]
[Footnote 611: Malachi iv, 2.]
[Footnote 612: S. John i, 9.]
Secondly, that our souls be thereby taught to turn themselves to the
things that are more desirable.
Thirdly, because they who praise God ought not to turn their backs on
Him.
Fourthly, according to Joannes Damascenus (who giveth also the three
following reasons), [Footnote 613] to show that we seek our country.
[Footnote 613: _Quatuor orationes._ We should probably read,
_rationes_.]
Fifthly, that we may look upon Christ crucified, who is the True East.
Sixthly, that we may prove that we expect Him to come to be our Judge.
For Damascenus saith in that place, 'God planted a garden eastward';
[Footnote 614] whence man's sin made him an exile, and instead of
Paradise made him to dwell in the west: therefore, looking to our
ancient home, we pray towards the east.
[Footnote 614: Genesis ii, 8.]
Seventhly, because our Lord, at His Crucifixion, looked towards the
east: and also when he ascended into heaven. He ascended towards the
east: and thus the apostles adored Him: and thus 'He shall come again
in like manner as they saw Him go into heaven.' [Footnote 615]
[Footnote 615: Acts i, 11.]
Eighthly, Daniel likewise in the Jewish captivity prayed towards the
temple.
{179}
Yet Augustine saith that 'no Scripture hath taught us to pray towards
the east' [He, however, says also, 'Though I find not a thing on
record in Scripture, yet I receive it as proceeding from the apostles
if the Universal Church embrace it'] [Footnote 616] (Durandus V, ii,
57).
[Footnote 616: This section is in several places corrupt: for
example--from Damascenus the quotation in the sixth head belongs
properly to the seventh.
Our readers may perhaps be reminded of the anecdote of the good Earl
of Derby (who, if the Reformed Church in England should ever have a
calendar of her own, will assuredly be one of its martyrs), when on
the scaffold. The church of Bolton was in sight: and the Earl
requested that he might be allowed to kneel on the western side of
the block, so that the last object on which his eyes were fixed
might be God's house. His executioners showed their poor malice to
the last, by denying him this wish.]
S. Isidore has a curious passage about orientation. A place, he says,
designed so as to face the east was called _templum_, from
_contemplating_. Of which there were four parts; the front facing the
east, the back the west, the right hand the south, and the left hand
the north: whence also when they builded temples, they took their east
at the equinox, so that lines drawn from east to west would make the
sections of the sky on the right and left hands equal, in order that
he who prayed might look at the direct east (Orig. XV, iv).
APPENDIX C
ON THE DESIGN OF THE ANALOGIUM, AMBO OR ROOD LOFT,
AND THE READING OF THE GOSPEL FROM IT
1. We have noted afore, that the priest, in the celebration of Mass,
when it is not High Mass, himself readeth the gospel. But when a
bishop or priest celebrateth High Mass with the highest solemnity,
then, in some churches, as at Rome, the deacon having kissed the {180}
right hand of the bishop, taketh the book of the gospel from the
altar, and giveth it to the sub-deacon to bear, and asketh and
receiveth the bishop's or priest's blessing. But in other churches, he
first asketh for the blessing before he taketh the book. The
benediction having been bestowed, the deacon proceedeth along the
south side [Footnote 617] of the choir to the rood loft, and before
him goeth the sub-deacon with the volume of the gospel, and before him
the incense-bearer with incense; and before him the torch-bearer with
lighted tapers, and before him in some churches the banner of the
cross: and thus they ascend the rood loft. And the deacon readeth the
gospel: the which being finished, they return to the priest or bishop
together. Which things we will more particularly go through. It is
also to be noted, that in some churches, the deacon, when about to go
to the rood loft, beginneth the antiphon which followeth benedictus in
the nocturns, and while he is going thither, it is taken up, and
finished by the chorus, to set forth charity: and it is sung without
instruments, to denote that God commandeth us to have love alone. And
now is the figure changed: for the deacon, who before represented S.
John Baptist, now setteth forth S. John Evangelist: because 'the law
and the prophets were until John: [Footnote 618] and after him the
kingdom of heaven is preached.'
[Footnote 617: As is well known, double staircases to rood lofts
appear to have been almost as common in England as single ones: and
there are sometimes, especially in Norfolk churches, two
corresponding rood turrets.]
[Footnote 618: 2 S. Luke xvi, 16.]
2. And the word _evangelium_ meaneth good tidings; from [Greek text],
well, and [Greek text], a messenger. For the preaching of Christ and
His apostles is indeed a gospel, as proclaiming Life after death, Rest
after labour, a Kingdom after slavery.
{181}
3. And ye are to wit, that as the head hath pre-eminence over the
other members of the body, and as the other members obey it: so the
gospel is the principal thing of all that are said in the office of
the Mass, and hath the pre-eminence, and whatever things be there
read, or sung, they consent to it, as may well be perceived.
4. The deacon therefore first kisseth the hand of the bishop in
silence, because the preacher must proclaim the gospel for the sake of
eternal glory, as saith the spouse in the Canticles, 'His right hand
shall embrace me.' [Footnote 619] Also because the angel which came
to announce the glory of Christ's Resurrection did sit on the right
hand, clothed in white. [Footnote 620] In other churches, however, he
doth not kiss, but only bowing asketh for a blessing. But the
sub-deacon or deacon doth not kiss the hands, but the feet, of the
Roman Pontiff, that he may exhibit the greatest reverence to the
greatest bishop, and show that he is His Vicar, Whose feet the woman
that was a sinner kissed. [Footnote 621] For his footstool is to be
adored because it is holy. Whose feet also, when He had risen from the
dead, the woman held and adored. Generally, none ought to kiss the
hand of the Roman Pontiff, unless when he receiveth something from his
hands, or giveth something to them: to show that we ought on both
accounts to give thanks unto Him, Who giveth to all of His own, and
receiveth from none.
[Footnote 619: Canticles ii, 6.]
[Footnote 620: S. Mark xvi, 5.]
[Footnote 621: S. Luke vii, 37.]
5. The deacon incontinently thereafter taketh the book of the gospel
from the altar, because the 'Law shall go forth out of Sion, and the
Word of the Lord from Jerusalem': [Footnote 622] not the Mosaic Law
which went forth of Sinai, but the Gospel Law, of which the Prophet
saith, 'Behold the days come, saith the Lord, that I will make a new
covenant with the house of Jacob and with the house of Israel.'
[Footnote 623]
[Footnote 622: Micah iv, 2.]
[Footnote 623: Jeremiah xxxi, 31.]
{182}
The book is also taken from the altar, because the apostles received
the gospel from the altar, when they went about preaching the Passion
of Christ. Or the altar in this place signifieth the Jews, from whom
the kingdom of God is taken, and given unto a nation that will do its
fruits: and from this, that the gospel is taken from the altar, we
learn, that it is the Word of God, which is signified by the altar,
according to that saying, 'An altar of earth shall ye make unto me.'
[Footnote 624]
[Footnote 624: Exodus xx, 24.]
6. But he taketh it, according to some, from the right side of the
altar: because the Church of the Jews, whence our Church springeth,
was situate in the east: and placeth it on the left, as it is written,
'His left hand is under my head, and his right hand doth embrace me':
[Footnote 625] and that for a threefold cause. Firstly, the gospel
teacheth that things celestial, which be signified by the right, be
preferred to things terrestrial, which the left hand setteth forth.
Secondly, the book is inclined on the left shoulder, to signify that
the preaching of Christ shall pass from the Gentiles, as it is
written: 'In those days Israel shall be saved.' [Footnote 626]
Thirdly, because in temporal life, which is set forth by that side,
needful is it that Christ should be preached: and the book of the
gospel is in some churches adorned on the outside with gold and gems.
But the book remaineth on the altar, from the time that the priest
goeth there, till the gospel be read, because it, in this respect,
signifieth Jerusalem: since the gospel was first preached in
Jerusalem, and remained there from the advent of the Lord till it was
published to the Gentiles. As he saith, 'From Sion shall go forth the
laws.' [Footnote 627] For Jerusalem was the place of the Passion,
which is also set forth by the altar.
[Footnote 625: Canticles ii, 6.]
[Footnote 626: Romans xi, 26.]
[Footnote 627: Micah iv, 2.]
{183}
7. Thereafter he seeketh the benediction: because none must preach
unless he be sent. According to that saying, 'How shall they preach,
except they be sent?' [Footnote 628] And the Lord saith to His
disciples, 'Pray ye therefore the Lord of the harvest that He may send
forth labourers into His harvest.' [Footnote 629] But Esaias, when
he had heard the voice of the Lord, saying, 'Whom shall I send, and
who will go for us?' [Footnote 630] made answer and said, 'Here am
I, send me.' And the Lord said, 'Go and tell this people,' etc.
[Footnote 628: Romans x, 15.]
[Footnote 629: S. Matt, ix, 38.]
[Footnote 630: Isaiah vi, 8, 9.]
8. Again, Moses prefigured this kind of blessing: who, when he had
ascended unto the mountain, received the tables of the law and the
blessing, and gave the commandment to the people. And the Lord also
Himself blessed the order of deacons, and gave it the Holy Spirit and
sent it to preach through the whole world. The bishop therefore, or
the priest, visibly blesseth the deacon who is about to read the
gospel, which he did not do to the sub-deacon when about to read the
epistle, because Christ sent the law and the prophets, which be
signified by the epistle, while he remained hidden from the world: but
after that he had visited it, and conversed with men He sent forth His
apostles and evangelists, and taught them, saying, 'Go and teach,
saying, the kingdom of heaven is at hand.' [Footnote 631] 'And they
went through the villages, evangelising, and doing cures everywhere.'
And he sendeth him to read the gospel, to note that Christ sent the
apostles to preach the kingdom of God.
[Footnote 631: S. Matthew x, 7.]
9. But the deacon, laying up in his heart the things which were said
in the benediction, must study to show himself pure in heart, clean in
words, chaste in deed, that he may be able to set forth the gospel
worthily, because the fountain of living waters, that is, the gospel,
doth not flow freely, except from Libanus, that is, from a chaste
heart, and a pure mouth. {184} For praise is not seemly in the mouth
of a sinner; nay rather of the sinner saith God, 'What hast thou to do
to set forth My ordinances, and take My covenant into thy mouth.'
[Footnote 632] And therefore he is fortified by the sign of the cross,
and then having received license and benediction, as is aforesaid, and
having made the sign of the cross, that he may walk in safety,
proceedeth to the rood loft in silence, with his eyes fixed on the
ground: bearing, according to the custom of some churches, nothing in
his hand, as the Lord commanded the apostles whom He sent to preach
the kingdom of God. 'Take,' saith He, 'nothing for the journey, and
salute no one.' [Footnote 633] But in other churches the deacon
beareth a book, as shall be said hereafter. But when he cometh to the
rood loft, he saluteth it, as entering into a house to which he
offereth peace, and passeth from the right side of the choir to the
left, as he had before transferred the book from the right to the left
side. For when the Jews had refused the Word of God, it was preached
to the Gentiles, who are understood by the left side.
[Footnote 632: Psalm 1 (_Deus Deorum_) 16.]
[Footnote 633: S. Matthew x, 10.]
10. In the Roman Church, and in certain others, the sub-deacon
ascendeth the rood loft one way, [Footnote 634] and the deacon
another: because the one proceedeth to an increase of knowledge by
teaching, the other by learning: and because the minister by the merit
of his works, and the preacher by the merit of his words, proceedeth
to an increase of righteousness. Whence the Psalmist: 'Thy
righteousness standeth like the mountains of God': [Footnote 635] but
they both return to the bishop by the same way, because by final
perseverance they attain their reward, {185} as the Lord testifieth,
saying: 'He that endureth to the end, the same shall be saved.'
[Footnote 636] And that preaching sufficeth not without good deeds.
For 'Jesus began both to do and to teach.' [Footnote 637] Therefore
the preacher returneth by the same way by the which the minister had
gone up. Moreover, he that is about to read the gospel goeth and
ascendeth by one way, and returneth by another, according to that
saying, 'They returned into their own country another way':
[Footnote 638] because the apostles did first preach to the Jews and
then to the Gentiles: as it is written, 'Since ye have cast from you
the Word of God,' [Footnote 639] and the rest.
[Footnote 634: _Per dextram partem._ We are to imagine, in the whole
of this description, the spectators supposed to face the altar. So
in the fifteenth chapter of this book, the epistle is said to be
read _in dextera parte_.]
[Footnote 635: Psalm xxxvi (_dixit injustus_), 6. ]
[Footnote 636: S. Matthew x, 22.]
[Footnote 637: Acts i, 1]
[Footnote 638: S. Matthew ii, 12.]
[Footnote 639: Acts xiii, 46.]
11. The sub-deacon precedeth the deacon (because John and his
preaching preceded Christ and His preaching), carrying in some
churches a cushion; which he may place under the book. By the cushion,
on which the book resteth, be set forth the temporal things of life,
as it is written: 'If we have sown spiritual things, is it a great
matter if we reap your temporal things?' [Footnote 640] For
according to the Apostle, 'They which serve the altar, eat of the
altar.' [Footnote 641] For 'the labourer is worthy of his hire.'
[Footnote 642] And the Lord taught us the law, 'Thou shalt not muzzle
the ox when it treadeth out the corn.' [Footnote 643] Again, a
cushion is placed under the book to denote that which the Lord saith,
'My yoke is easy, and My burden light.' [Footnote 644] Austin saith,
'To this yoke whosoever is subject, hath all things subject to him.'
[Footnote 640: I Corinth, ix, 11.]
[Footnote 641: I Corinth, ix, 13. ]
[Footnote 642: S. Luke x, 7.]
[Footnote 643: Deuteron. xxv, 4.]
[Footnote 644: S. Matthew xi, 30.]
The cushion therefore denoteth the sweetness and pleasure that ariseth
from the commands of God. Whence the Prophet, 'Thou, O God, hast of
Thy goodness prepared for the poor.' [Footnote 645]
[Footnote 645: Psalm lxviii (_Exurgat Deus_), 10.]
{186}
And again, 'O how sweet are Thy words unto my taste.' [Footnote 646]
Yet in the Roman Church, the deacon goeth first, as the teacher:
sub-deacon followeth as the learner: the one precedeth, that he may
preach, the other followeth, that he may minister. But after the
reading of the Gospel, the sub-deacon, as being now sufficiently
instructed, returneth first, having in his hand the gospel, as
bringing back the gospel as the fruit of his ministrations: according
to that which the Lord promised: 'He that receiveth a prophet in the
name of a prophet shall receive a prophet's reward.' [Footnote 647]
Whom therefore the deacon sendeth aforehand to the bishop, to show
that he is bringing back the fruit of his preaching: concerning which
the Lord commanded, 'I have called you that ye should go and bring
forth fruit, and that your fruit should remain.' [Footnote 648]
Moreover, the deacon, bearing back the cushion and gospel, signifieth
that the preacher ought, by his good works, to offer his life to God.
Whence the Apostle, 'Whatsoever ye do in word and deed, do all in the
name of our Lord Jesus Christ.' [Footnote 649]
[Footnote 646: Psalm cxix (_Beati immaculati_), 103.]
[Footnote 647: S. Matthew x. 41.]
[Footnote 648: S. John xv, 16.]
[Footnote 649: Colos. iii 17.]
12. The deacon also sendeth aforehand the thurible with incense,
because the works of Christ preceded His doctrine. As it is written,
'Jesus began to do, and to teach.' But the thurible with incense
signifieth prayer with devotion, which the faithful then chiefly ought
to employ when they hear the word of God. Again, he doth it, because
the preacher must send forth the sweet odour of good works: according
to that saying of the Apostle: 'We are a sweet savour of Christ in
every place.' [Footnote 650] He whose life is despised needs is it
that His preaching also is contemned.
[Footnote 650: 2 Corinth, ii, 15.]
. . . . . .
{187}
The cross precedeth the gospel in token that the preacher must follow
the Crucified. Whence the Lord saith to Peter, 'Follow Me.' After
this, the deacon ascendeth the _ambo_ [the rood loft].
17. Now _ambo_ meaneth the pulpit, whence the gospel is read, so
called from _ambio_ [to surround] because that place is surrounded
with steps. In some churches also there be two ascents, one left,
namely towards the east, where the deacon ascendeth; one to the right,
namely towards the west, where he descendeth.
. . . . .
18. He ascendeth that he may read the gospel with a loud and clear
voice: as that which is to be heard of all, according to that saying
of the Prophet, 'O thou that evangelisest to Sion, get thee up into
the high mountain.' [Footnote 651]
[Footnote 651: Isaiah xi, 9.]
. . . . . .
Also that we may imitate our Lord, Who went up into a mountain,
[Footnote 652] that He might preach the gospel. The gospel is also
read in a lofty and eminent place, because it hath been preached
throughout all the world: as it is written: 'Their sound is gone out
unto all lands.' [Footnote 653] But the epistle is read in a lower
place, as typifying the law, which was confined to Judea alone, as it
is written: 'In Jewry is God known.' [Footnote 654]
[Footnote 652: S. Matthew v, i.]
[Footnote 653: Psalm xix (_Coeli enarrant_), 4.]
[Footnote 654: Psalm lxxv (_Notus in Judea_), I.]
. . . . .
19. But in a Mass of requiem the gospel is not read in that exalted
place, but at the altar, to signify that preaching profiteth not the
departed.
. . . . .
20. Also the gospel is read from an eagle, according to that saying,
'He came flying upon the wings of the winds.' [Footnote 655] And the
eagle itself is covered with a covering of cloth or silk, on certain
feasts, to signify the softness of the heart: as he saith, 'I will
take away the stony heart out of your flesh, and will give you a heart
of flesh.' [Footnote 656]
[Footnote 655: Psalm xviii (_Diligam Te_), 10]
[Footnote 656: Ezekiel xi, 19. ]
. . . . .
{188}
21. But he that readeth the gospel passeth to the left side: and
setteth his face to the north, that the saying may be fulfilled, which
is written, 'I will say to the north give up, and to the south keep
not back' [Footnote 657] (Durandus, Book IV, chap. xxiv).
[Footnote 657: Isaiah xliii, 6.]
APPENDIX D
ON THE SIGN OF THE CROSS
In the second chapter of his fifth book Durandus enters at great
length into this subject. The reason for making the sign is to drive
away evil spirits, who, as S. Chrysostome says, 'always flee when they
see the sign of the cross, as fearing that staff by which they have
been wounded.' The pole on which the brazen serpent was raised, the
crossing of Jacob's hands when blessing Joseph's children, the mark
_tau_ (Ezekiel ix, 4) on the forehead, and the seal on the forehead in
the Apocalypse, are some of the representations of the cross here
alleged. The cross is to be made with three fingers, that is, the
thumb and two fingers, in honour of the Trinity. The Jacobites and
Eutychians use only one finger. Next the different methods of crossing
are discussed. The sign ought to be made at the end of the gospel, the
creeds, the Lord's Prayer, the _Gloria in excelsis_, the _Sanctus_,
the _Agnus Dei_, the _Benedictus_, _Magnificat_, _Nunc dimittis_, at
the beginning of the hours, the end of the Mass, when the priest gives
the benediction, and whenever mention is made of the Cross of the
Crucified. See also our author in his sixth book _De die Parasceu_.
{189}
APPENDIX E
ON THE FOUR COLOURS USED IN CHURCH HANGINGS, ETC.
1. There be four principal colours, by which, according to the
diversity of days, the Church distinguisheth her vestments: to wit,
white, red, black, and green. For we read that in the garments of the
law there were four colours, fine linen, purple, jacinth, scarlet. The
Roman Church also useth violet and saffron, as shall be said below.
2. White vestments be used in the festivals of holy confessors, and
virgins which be not martyrs, on account of their integrity and
innocence. For it is written, 'Her Nazarites were whiter than snow.'
[Footnote 658] And again: 'They shall walk with Me in white:
[Footnote 659] for they are virgins: and follow the Lamb whithersoever
He goeth.' On account of the same thing white is used on the festivals
of angels; concerning whom the Lord saith to Lucifer: [Footnote 660]
[Footnote 658: Lamentations iv, 7.]
[Footnote 659: The bishop here confuses two passages, Apocal. iii,
4, and xiv, 4. Of the same subject Laevinus Torrentius says
beautifully in his hymn on the Holy Innocents:
Ergo supremi parte coeli, lactea qua lucidum fulget via,
Qua picta dulci stillat uva nectare, et nectar exhalant rosae,
Loeti coronis luditis, et insignium mixti puellarum choris
Sacrum canentes itis agnum candido quacunque praecedat pede.]
[Footnote 660: A misquotation of the bishop's. The words are
addressed to Job. Job xxxviii, 7.]
{190}
'Where wast thou .... when the morning stars sang together?' Also in
all the festivals of the Holy Mother of God. In the feast of All
Saints: yet some then use red. In the principal festival of S. John
Evangelist. [Footnote 661] In the conversion of S. Paul. In the
cathedra of S. Peter. [Footnote 662] Also from the vigil of the
nativity of our Lord to the octave of the Epiphany: both inclusive;
excepting the festivals of the martyrs included in that period.
[Footnote 663] In the nativity of our Lord, and also of His
Forerunner, because each was born pure. 'For the Lord rode upon a
light cloud,' [Footnote 664] that is, took unto Himself sinless
humanity, 'and entered Egypt,' that is, came into the world: as saith
the angel to the virgin, 'The Holy Ghost shall come upon thee, and the
power of the Highest shall overshadow thee.' [Footnote 665] But
John, although he were born in sin, was sanctified from the womb:
according to that saying, 'Before thou camest forth from the womb I
sanctified thee.' [Footnote 666] And the angel saith to Zecharias,
'He shall be filled with the Holy Ghost from his mother's womb.'
[Footnote 667] Also white is used in the Epiphany, on account of the
splendour of that star which led the wise men, as saith the Prophet,
'and the Gentiles shall come to thy light, [Footnote 668] and kings
to the brightness of thy rising.' In the purification also, on account
of the purity of the Virgin Mary: which, according to Simeon, gave
birth to 'a light to lighten the Gentiles, and the glory of Thy people
Israel.' [Footnote 669]
[Footnote 661: That is, on the 27th of December, the day of his
'deposition': the other feast, kept in memory of his deliverance
from the boiling oil, before the Latin gate, and therefore called
_S. Joannes ante Portam Latinam_, is the 5th of May.]
[Footnote 662: The 22nd of February.]
[Footnote 663: Which are S. Stephen, the Holy Innocents, S. Thomas
of Canterbury.]
[Footnote 664: Isaiah xix, 3.]
[Footnote 665: S. Luke i; 35.]
[Footnote 666: Jeremiah i, 3.]
[Footnote 667: S. Luke i, 15.]
[Footnote 668: Isaiah Ix, 3.]
[Footnote 669: A very harsh construction: but surely preferable to
that by which the Blessed Virgin herself is spoken of as the
promised light.]
{191}
On Maundy Thursday, to set forth the anointing, which is consecrated
to the purification of the soul. For the gospel on that day
principally setteth forth purity; 'He that is washed needeth not save
to wash his feet, but is clean every whit': and again, 'If I wash thee
not, thou hast no part with me.' [Footnote 670] It is also used with
the office of the Mass from Easter Eve until the octave of the
Ascension inclusive: except on the rogation days and intervening
festivals of martyrs. On Easter Day, on account of the angel who
brought the tidings of the Resurrection, who appeared in white
garments: concerning whom Matthew testifieth, saying, 'His countenance
was as lightning, and his garment white as snow': [Footnote 671] and
also because children, when baptised, are clothed in white. So also on
the Ascension, because of the bright cloud in which Christ ascended.
'For two men stood by them in white garments, which also said. Ye men
of Galilee,' [Footnote 672] etc.
[Footnote 670: S. John xiii, 10.]
[Footnote 671: S. Matthew xxviii, 3.]
[Footnote 672: Acts i, 11.]
3. And this is to be noted, that albeit in the consecration of
bishops, the vestments be of the colour suitable for the day, at the
dedication of a church they be ever white, on what day soever the
ceremony be celebrated: since in the consecration of a bishop the Mass
of the day is sung, but in the dedication of a church, the Mass of
dedication is sung. For the Church is called by the title of a virgin:
according to that saying of the Apostle, 'For I have betrothed you to
one man, that I may present you as a chaste virgin to Christ.'
[Footnote 673] Concerning which saith the bridegroom in the Canticles:
'Thou art altogether fair, my love, and there is no spot in thee.'
[Footnote 674] But this vestment ought to be white, to signify that
her garments must at all times be pure, that is, her life must be
spotless. Also in the octaves of those of the aforesaid feasts which
have octaves, the white colour is used.
[Footnote 673: 2 Corinthians ii, 11.]
[Footnote 674: Canticles i, 15.]
{192}
4. Scarlet vestments are used on the festivals of the apostles,
evangelists, and martyrs, on account of the blood of their passion,
which they poured out for Christ. For 'these be they which came out of
great tribulation.' [Footnote 675] Except on the feast of the
innocents, as shall be said below. Also on the feast of the Cross,
because Christ on the cross poured out His blood for us. Whence the
Prophet, 'Wherefore is thine apparel red, as one that treadeth out the
wine vat?' [Footnote 676] But according to others, we then use white
vestments: because it is not the feast of the passion, but of the
invention, or exaltations. [Footnote 677] Also from the vigil of
Pentecost to Trinity Sunday inclusively: and this on account of the
fervour of the Holy Ghost, which appeared in fiery tongues on the
apostles. 'For there appeared unto them divers tongues as of fire.'
[Footnote 678] Whence the Prophet: 'He sent a fire in their bones.'
Although in the martyrdom of SS. Peter and Paul both red and white be
used: and in the nativity of S. John Baptist, white: but in his
decollation, red.
[Footnote 675: Apocalypse vii, 14.]
[Footnote 676: Isaiah lxiii, 2.]
[Footnote 677: Both retained by our Church. The former (May 3)
instituted in commemoration of the discovery of the True Cross, by
S. Helena: the other (Sept. 14), which regulates the ember days in
that month, in honour of its recapture from Chosroes by the Emperor
Heraclius. ]
[Footnote 678: Acts i, 1.]
5. But when her festivity is celebrated, who was both a virgin and
martyr, the martyrdom taketh precedence of the virginity; because it
is a sign of the most perfect love: according as the Truth saith,
'Greater love hath no man than this, that a man lay down his life for
his friends.' [Footnote 679] Wherefore on the commemoration of All
Saints, some use scarlet: but others, and among them the Roman Church,
white: at which time the Church saith, 'They shall walk in the sight
of the Lamb with white garments: and palms in their hands.'
[Footnote 680]
[Footnote 679: S. John xv, 13.]
[Footnote 680: Apocalypse vii, 9.]
{193}
Whence the spouse saith in the Canticles: 'My beloved is white and
ruddy: white in His confessors and virgins, ruddy in His apostles and
martyrs.' For these are the flowers of roses, and the lilies of the
valley. Again they who use scarlet on the feast of All Saints, do it
with that intent because that feast was first instituted in honour of
All Martyrs. [Footnote 681] But answer may be made that it was also
in honour of the blessed Virgin: and that at the present time, after
the decree of S. Gregory VII, the Church keepeth that day holy to the
memory of confessors and virgins. Also, the octaves of these days
follow the colour of the feasts themselves.
[Footnote 681: This alludes to the history of the feast of All
Saints. Pope Boneface obtained a grant of the Pantheon from the
Emperor Phocas: and dedicated it in honour of S. Mary and All
Martyrs. This was on the 11th of May: and the feast of All Martyrs
was kept on that day under the title of _S. Maria ad Martyres_. S.
John, having confessed before the Latin gate on the 6th, the feast
was subsequently kept on that day. But Gregory IV transferred it to
Nov. 1st, because the harvest was then gathered in: and because the
feast of All Apostles being kept on May 1st, the other would answer
to it half-yearly. _All Martyrs_ occurs, in a solitary instance, as
an English dedication: _All Apostles_ not to be found in this
country, has been adopted in Germany. ]
6. Black is used on Good Friday: and on days of abstinence and
affliction: and also in rogations. Moreover, in those processions
which the Roman Pontiff maketh with bare feet: and in Masses of
requiem, and Septuagesima to Easter Eve. For the spouse saith in the
Canticles, 'I am black but comely,' [Footnote 682] etc. But on the
feast of the Innocents, some use black on account of sadness, some
scarlet. The former allege the text, 'In Rama was a voice heard,'
[Footnote 683] etc. And for the same cause canticles of joy are
omitted: and the mitre is brought without the orfrey, on account of
the martyrdoms to which the Church hath principally an eye, when she
saith, 'I saw beneath the throne the souls,' [Footnote 684] etc.
[Footnote 682: Canticles i, 5.]
[Footnote 683: Jeremiah xxxi, 15; S. Matthew ii, 18.]
[Footnote 684: Apocalypse vi, 9.]
{194}
(So also on Sunday, Laetare [Footnote 685] Jerusalem, the Roman
Pontiff beareth a mitre, beautified with the orfrey, on account of the
joy which the golden [Footnote 686] rose signifieth, but on account
of the time being one of sadness, he weareth black vestments.) But the
Roman Church, when the festival falleth on a week-day, useth violet,
but on the octave, red.
[Footnote 685: Palm Sunday.]
[Footnote 686: This refers to the celebrated golden rose blessed by
the Roman Pontiff on that day: and sent in token of approval to some
Catholic prince. Some of our readers may remember that which was
lately exhibited along with the golden altars of Basle.]
7. In fine, on common days green vestments be employed: because green
is the middle colour between black, white, and red; and specially
between the octave of Epiphany and Septuagesima: and between Pentecost
and Advent, in the Sunday office, this colour is used.
8. As he saith, 'Cypress with nard, nard and crocus.' [Footnote 687]
To these four colours be the others referred; to wit, the scarlet to
the red, [Footnote 688] the violet to the black, the fine linen to
the white, the saffron to the green. But some refer the roses to
martyrs, the saffron to confessors, the lilies to virgins.
[Footnote 687: Canticles iii, 6. But the quotation is not exact.]
[Footnote 688: This passage seems very corrupt.]
9. It is not unmeet to use the violet on those days for which black is
appointed. Whence the Roman Church useth it from the first Sunday in
Advent, to the Mass of the vigil of the nativity, inclusive: and from
Septuagesima to Easter Eve exclusive. But on the feasts of Saints on
Septuagesima and Advent, violet or black is not to be used. And note
that on Easter Eve in the whole office before Mass violet is used,
except that the deacon who blesseth the taper, and the sub-deacon who
ministereth, wear a white dalmatic and tunic, respectively: because
that benediction pertaineth to the Resurrection, as doth also the
Mass. But the benediction being finished, the deacon putteth off the
dalmatic, and putteth on a violet chesible: the sub-deacon, however,
changeth not his vestments. {195} Some also use white in the
procession on Palm Sunday: and in the blessing of the boughs, and
while the hymn _Gloria, laus, et honor_, is sung, on account of the
joy of that festivity. But the Roman Church useth violet: as it doth
also in the procession on Candlemas Day; because that office treateth
of the anxious expectation of Simeon, and savoureth of the Old
Testament.
10. It also useth that colour in the September ember days, and on the
vigils of saints, when the Mass is of the vigil: and on the rogation
days, and in Mass on S. Mark's Day. [Footnote 689] For when we fast,
then we bring under our flesh, that it may be conformed to that of
Christ, 'By the lividness of whose stripes we be healed.' [Footnote
690]
[Footnote 689: Whether there be any superstitious fasting on S.
Mark's Day?' is a question which sometimes occurs in the Visitation
Articles of Archbp. Parker and his contemporaries.]
[Footnote 690: Isaiah liii, 5.]
The which to express we use violet, which is a pale, and as it were, a
livid colour (Durandus, Book III, 18).
APPENDIX F
OF BELLS BEING NOT RUNG FOR THREE DAYS BEFORE EASTER
'On these three days the bells be silent, because the apostles and
preachers and others who be understood by bells were then silenced.
For the sound of bells doth signify the sound of preaching: of which
it is said, "Their sound hath gone out into all lands." For at that
time they no longer went round the towns and villages preaching the
gospel, but "after they had sung an hymn they went out with Jesus to
the Mount of Olives." To whom when the Lord had said, "Behold he is at
hand {196} that doth betray Me," they slumbered for sadness, and
ceased from praises. Whence also from compline, or vespers, when our
Lord was betrayed beginneth the silence of the bells. Others, however,
do not sound their bells beyond prime of this fifth day of passion
week.' (Durandus, Book VI, 72, 73).
APPENDIX G
The authority for the dedication festival is our Lord's observing the
feast of the dedication of the Temple. This festival has an octave: as
also had the Jewish feast, though the Passover and feast of
Tabernacles had not.
'But this festival specially denoteth that eternal dedication, in
which that other church, the holy soul, shall be so dedicated and
united to God that it shall never be transferred to other uses: which
will take place in the octave of the Resurrection.' The Psalms for the
office of the festival are the _Domini est terra, Judica me Domine,
Deus noster refugium, Magnus Dominus, Quam dilecta, Fundamenta ejus_,
and _Domine Deus_ (Durandus, Book VII, 48).
APPENDIX H
ON THE DEDICATION OF A CHURCH
The following particulars are extracted and condensed from Martene's
invaluable work: and as his account is not easily accessible, and
somewhat long, it has been thought well to subjoin them here.
{197}
Churches were often, in the primitive ages, dedicated by more than one
bishop. Constantine having completed a magnificent church at
Jerusalem, invited the prelates, then assembled in council at Tyre, to
assist in its consecration (Euseb. _Vit. Const._ iv, 43; Sozomen. i,
46).
Constantius his son, having finished a church erected by his father at
Antioch, Eusebius of Nicomedia, the intruding patriarch of
Constantinople, summoned a council under pretence of consecrating the
church, however much in reality to decide against the Catholic
doctrine of Consubstantiality. Ninety-seven bishops were present
(Sozomen. iii, 5).
So it was also in the Western Church. This is proved by the Preface to
the Fourth Council of Aries, holden in 524: which begins, 'When the
priests of the Lord had assembled in the will of God to the dedication
of the church of S. Mary at Aries.'
In the time of S. Louis, Pope Pascal I consecrated the church of S.
Vincent, with the Sacred College of Bishops and Cardinals. About the
year 1015, the crypt of the monastery of S. Michael was consecrated by
S. Bernard of Hildersheilm and two other bishops; and three years
afterwards, the church being finished, it was consecrated by the same
S. Bernard with three other bishops (_Vita S. Bernardi._ cap. xxxix,
xl).
All these bishops took an actual part in the service. In the
consecration of the church of Mans, in 1120, the high altar was
consecrated by Gilbert, Archbishop of Mans: S. Julians by Galfred of
Rouen: Hildebert of Mans consecrated S. Mary's; Reginald of Anglers
that of the Holy Cross. There is a fine passage to the same point in
Sugerius's book on the dedication of the church of S. Denis: 'Right
early in the morning,' saith he, 'archbishops and bishops, archdeacons
and abbots, and other venerable persons, who had lived of their proper
{198} expense, bore themselves right bishopfully; and took their
places on the platform raised for the consecration of the water, and
placed between the sepulchres of the holy martyrs and S. Saviour's
altar. Then might ye have seen, and they who stood by saw, and that
with great devotion, such a band of so venerable bishops, arrayed in
their white robes, sparkling in their pontifical robes and precious
orfreys, grasp their pastoral staves, call on God in holy exorcism,
pace around the consecrated enclosure, and perform the nuptials of the
Great King with such care, that it seemed as though the ceremony were
performed by a chorus of angels, not a band of men. The crowd, in
overwhelming magnitude, rolled around to the door; and while the
aforesaid episcopal band were sprinkling the walls with hyssop, the
king and his nobles drive them back, repress them, guard the portals.'
Yet the principal actor on the occasion was the bishop of the diocese.
The thirty-sixth canon of the second Council of Aries decrees, 'If a
bishop be minded to build a church in another diocese, let its
dedication be reserved for the diocesan.' S. Columbanus, being only a
priest, dedicated the church of S. Aurelia (Walfrid. Strabo. _Vita S.
Gallo_, cap. vi).
The preceding night was spent either in the church or in neighbouring
churches in a solemn vigil. S. Ambrose testifies that this was done on
occasions of the dedication of the Ambrosian church (_Epist_. 22, _ad
Marcellina_). So S. Gregory of Mans, in his dedication of the church
of S. Julian, removed the relics of that saint into the church of S.
Martin, and there kept vigil (_De Glor. Mart_, ii, 34).
Relics were considered indispensably necessary: so S. Paulinus
(_Epist_, xxxii, _ad Sever_.) This church was dedicated in the name of
Christ, the Saint of saints, the Martyr of martyrs, the Lord of lords,
and was honoured {199} with the relics of the blessed apostles. See
also the beautiful epistle of S. Ambrose, translated in 'The Church of
the Fathers.' The phrase was, _Consecrare ecclesiam de reliquiis Beati
n_.
Yet some churches were consecrated without relics. The second Nicene
Council decreed that in this case they should be supplied. Those
portions of the consecrated elements were placed with these: to which
perhaps that expression of S. Chrysostom is to be referred--'What is
the altar by nature but a stone? But it is made holy, when it hath
once received the body of Christ.'
These relics occupied different positions. In the church of S.
Benedict, consecrated by Pope Alexander II, there were relics in the
chapel-apse of S. John, in the bases of the piers, in the four angles
of the bell tower, in the cross on the western gable, in the cross of
the tower (_Chron. Cass_, iii, 30).
Ashes were sprinkled on the floor, and the bishop with his pastoral
staff wrote on them the alphabet, sometimes in Latin alone, sometimes
in Greek also.
The whole ceremony concluded with the endowment of the church: or, as
it was termed, presenting its dowry.
By way of setting before our readers as clearly as possible the
ancient form of dedication, we have chosen, among ten forms preserved
by Martene, that of S. Dunstan.
_Here beginneth the order of the dedication of a church. The bishops
and other ministers of the church advance singing the antiphon_,
'Zaccheus, make haste and come down,' etc.
Prevent us, O Lord, in all our, etc.
{200}
_Then twelve candles are to be lighted, and placed round the church,
with the antiphon_, three from the east, three from the west, three
from the north, three from the south.
God, which by the preaching of Thine apostles, didst open to Thy
Church the Kingdom of Heaven, and didst call them the Lights of the
world, grant, we beseech Thee, that being assisted by their prayers,
by whose teaching we are guided, and splendour illuminated, we may
make these our actions pleasing to Thy Divine Majesty.
_Here followeth the Litany: the priests going thrice round the church,
and beginning from that door at which they be after to enter, namely,
the south door._
O Christ, hear us, etc.
Prevent us, O Lord, with Thy tender mercy, and by the intercession of
Thy saints, receive our prayers graciously.
Let our prayers, O Lord, come up before Thee, and expel all wickedness
from Thy Church.
God, which rulest heaven and earth, graciously give us the aid of Thy
defence.
_Then one of the deacons entering the church, and shutting the door
standeth before it, the others remaining without: and the bishop
striking it with his staff, saith:_
Lift up your heads, O ye gates, and be ye lift up, ye everlasting
doors, and the King of Glory shall come in.
_The deacon within answereth_, and saith: Who is the King of Glory?
_The Bishop._ Lift up, etc.
_The Deacon._ Who is, etc.
_The Bishop._ Lift up, etc.
_The Deacon._ Who is, etc.
_Chorus._ The Lord of Hosts, He is the King of Glory.
{201}
_The bishop again striking the door it is opened: and he entereth: the
chorus singing after him_, Lift up your heads, etc., _to the end of
the Psalm_.
_The Bishop_. The Lord be with you.
_Response_. And with thy spirit.
_The Bishop_. Let us pray:
We beseech Thee, O Lord, of Thy mercy, to enter Thy house, and to make
for Thyself an habitation in the hearts of the faithful. Through, etc.
_Then the bishop entereth the choir, saying:_
Peace be to this house, and to all that are in it; peace to them that
come in, and to them that go out.
Bless, O Lord, this house, which the sons of men have built for Thee:
hear those which shall come up to this place: hear their prayers in
the lofty throne of Thy glory.
_The clerks begin the Litany; the bishop, with certain priests and
deacons, remaining prostrate at the altar._
Lord have mercy upon us, etc.
_As soon as_ Agnus Dei _is said, the bishop, rising, saith:_
Let us pray.
Be Thou exalted. Lord, in Thine own strength, etc.
_Then the bishop shall write the alphabet along the pavement,_
[Footnote 691] _first from east to west, then from north to south, the
chorus saying the Psalm_, Fundamenta ejus.
[Footnote 691: In the treatise of the Mart. Remigius, _De
Dedicatione Ecciesiae_, we have the following explanation of this
singular custom: 'A thing which might appear puerile, unless it had
been instituted by men, great in dignity, spiritual in life,
apostolical in discipline. In all things of this kind, the Lord by
His example hath gone before us: and what He hath done, remaineth
unchangeable in his successors. What is understood by the alphabet
save the beginnings and rudiments of sacred doctrine? Whence S.
Paul, "Ye have need that one teach you again, which be the first
principles of the oracles of God." Therefore the bishop writeth the
alphabet, to signify that he teacheth the pure doctrine of the
gospel. He writeth the alphabet twice, and that in the figure of a
cross, to signify that the Passion of Christ is set forth by the
gospel in its purity. He writeth it in the angles of the church,
because by them be set forth the four corners of the world. He
beginneth from the east, because the gospel began from the Jews.'
There is probably some reference to the Saviour's stooping down, and
writing in the sand. We may also compare those singular and rare
bells, in which the only inscription round the crown consists of the
letters of the alphabet.]
{202}
_The Bishop_. O God, make speed, etc.
_Response_. O Lord, make haste, etc.
_The Bishop_. Glory be, etc.
_Response_. As it, etc.
_Then followeth the exorcism of the salt, and the water, and the
ashes._
_Then the bishop maketh the sign of the cross at the four corners of
the altar, with hyssop, going round it seven times. The chorus sing
the Psalm_, Miserere mei Deus. _Then the bishop sprinkleth the water
three times round the church: the chorus singing_ Deus noster
refugium. _Then the bishop sprinkleth the water over the altar: the
chorus singing_ Qui habitat. _Then the bishop sprinkleth the whole
church inside with the water thrice: to signify the Church's inward
faith in the Trinity: and once outside, to signify the one baptism.
The chorus sing_ Fundamenta ejus; _and while the priests are ascending
the turrets,_ Jacob beheld a ladder, etc., _and the Psalm_ Deus noster
refugium.
_Then the bishop entereth the church: and sprinkleth water on the
pavement in the form of a cross: the chorus singing_ Benedicite, omnia
opera.
_The Bishop._ Lift up your hearts.
_Response._ We lift, etc.
_The Bishop._ Let us give thanks, etc.
_Response._ It is meet, etc.
_Then the bishop goeth to the altar, and poureth the remainder of the
water at its base._
_Then he blesseth the altar-stone, the altar clothes, the sacerdotal
vestments, the corporal, the paten, the chalice, the thurible._
_Here followeth the Mass of Dedication._
_The post communion ended, the Bishop saith:_
{203}
Incline, O Lord, Thine ears unto me, and hear me: Look down, O Christ,
from heaven, on thy flock and thy sheep: stretch Thine hand over them:
bless their bodies and their souls: that in the communion of the
saints they may receive celestial benediction, light angelical, the
Holy Ghost, the Paraclete. Amen.
They who be regenerate of water and the Holy Ghost who be redeemed on
earth by Thy precious blood, who have received Thy sign on their
foreheads, grant them to be Thine on the day of judgment. Amen.
And as Thou didst bless patriarchs and prophets and apostles, martyrs
and confessors, virgins and priests, so bless this flock, who are
assembled to-day in Thy name in this church. Amen.
And as by Thine angel Thou didst free the three children from the
burning fiery furnace, so free this flock from everlasting death and
the power of the devil, and from earthly lusts and all manner of
weaknesses. Amen.
Spare their faults, remit their sins, and present them pure and
undefiled in the day of judgment: as Thou didst receive Enoch and
Elias into the kingdom of heaven. Amen.
God Almighty bless and keep you, and make this house to shine with the
glory of His presence, and open the eyes of His pity upon it day and
night. Amen.
And grant of His mercy, that all, who have assembled together at this
dedication, by the intercession of Blessed N., and all other saints
whose relics rest here, may obtain the remission of their sins. Amen.
That ye may be made a holy temple in the spirit, where the Holy
Trinity may ever deign to dwell; and after this short life ye may
attain to everlasting felicity. Amen.
Which He grant. Who liveth and reigneth, world without end. Amen.
{204}
APPENDIX I
ADDENDA
Page 6.--It shows how little Durandus can rightly be charged with
fancifulness, when we find him classing among ceremonial precepts,
rites for which the Rabbis and many modern expositors have given a
symbolical reason.
Page 23.--'The lattice work of the windows.' Wrongly translated in
Lewis, 'the screens before the windows.'
Page 25.--This passage proves that in the time and country of Durandus
seats or chairs except in the choir were unknown. Though in England
Early English or Early Decorated open seats do occur, as in
Clapton-in-Gordan, Somersetshire, they are very rare, and take up much
less of the church than is the case in later examples. See 'Hist, of
Pews,' 3rd ed., pp. 19, 20, 79.
Page 39.--The reader is aware that the words _in medio_ of the early
Christian altars gave rise to the warmest disputes between the
Puritans and the Catholics of the 17th century. The Puritans insisted
that they meant in the _body_ of the church: the Catholics generally,
and more particularly that most able defender of altars, Dr. Laurence,
insisted that when the fathers spoke of an alter _in medio_, they only
meant one so placed as to be where all might see it. The words
undoubtedly may bear this meaning: yet perhaps it is better to
understand them, as they must be understood in this passage of
Durandus, of an altar placed in the chord of the segment of a circle
formed by the apse. See _Ecclesiologist_, vol. ii, p. 13.
Page 46, note 20.--This is a mistake. The fresco alluded to represents
a priest repeating the Pater Noster (which is written in his open
book) at the N. W. angle of an altar. Upon the altar are two
candlesticks and a ciborium: rising out of the latter is the figure of
our Blessed Lord. There can be no doubt of the objectionable nature of
such a representation.
Page 54--The nimbus of the Saviour, it is perhaps needless to observe
in explanation, is always inlaid, as it were, with a cross: at least
the exceptions are excessively rare.
Page 54--These 'carved figures' probably signify the corbels.
Page 54, note 54.--There is a valuable article on the nimbus by M.
Didron from the _Revue Générale de l'Architecture_ in the _Literary
Gazette_ for Dec. 1842. An example is there given of the square nimbus
in the case of Pope Nicholas, as represented in a contemporary MS. The
whole is well worth reading.
Page 102.--Dedication crosses. We have seen a valuable example of
these in the church of Moorlinch, Somersetshire. There are four
circles containing crosses pattées on the north and south sides of the
chancel; and two at the east end, in all ten: the other two have
disappeared.
Page 146.--The bodies of good men called horses. The same idea is
worked out at great length in S. Chrysostom's earlier homilies on the
Statues.
{205}
Page 170.--But how great is the admiration, etc. Compare S.
Hildebert's hymn, _Exrta portam_, towards the conclusion:
Qauntum tui gratulentur,
Quam festive conviventur
Quis affectus eos stringat,
Et quae gemma muros pingat,
Quis chalcedon, quis jacintus,
_Norunt isti, quis sunt intus!_
The last line has the same beautiful turn with the expression of Hugh
of S. Victor.
Page 180.--Most of the following practices are observed to this day in
the Metropolitical Church of Seville. There are two ambones, but no
rood loft: the sub-deacon chants the epistle by himself, in the
southern ambo; the deacon, preceded by a taper, chants the gospel from
the northern.
Page 182.--So S. Bernard in his commentary on that verse of the 90th
Psalm, 'A thousand shall fall at thy side, and ten thousand at thy
right hand.'
{206}
{207}
INDEX
Abbots, how represented, 52
Agathensian, the Council, 45
Agnus Dei, The, 47
Alexander, Pope, 124
Alphabet, inscription of, 98
Allegory, 6
Altar candlesticks, 58
Altar rails, 26
Altars, stripped on Good Friday, 61
Altars, their consecration, 113
Altars, why encircled seven times at consecration, 119
Altare distinguished from ara, 34
Anagoge, 7
Analogium, _see_ Rood Loft
Angels, how represented, 47
Antioch, Council of, 197
Antiphonal chanting, 21
Apostles, the, how represented, 50
Appodiatio, explained, 62
Ark of Testimony 35
its contents, 36
Aries, Fourth Council of, 197
Arnaldistae, 139
Augustine, S., 49, 84, 85, 136, 152
Basilica, 13
Baruth, legend of, 89
Bell rope, 74
Bells, when first used, 71
what they signify, 72
silent, when, 196
Bernard, S., 131, 139
Beverstone church, 46
Bishop, the consecration of a, 145
Bishopstone, 19
Black, when used, 194
Boneface IV', Pope, 94
Breastplate, how made, 10
Burchardus, S., 64
Burial of heretics in cemeteries, 111
Cambridge Camden Society, 85
Cambridge, S. Sepulchre, 55
Cambridge, S. Giles, 26
Capella, whence derived, 14
Carthage, Council of, 158
Cavilla, 74
Cellar, 30
Cement, its symbolism, 17
Cemetery, 82
Coenobium, 14
Chalices, their materials, 68
Chancels, lower than nave, 26
Chancels, 175
Chancel, more holy than nave, 20
Chrism, 137
Christmas, how churches are to be adorned at, 65
Chrysologus, S. Peter, 49
Church, its meanings, 12
Churches, when to be moved, 32
Clement, S., of Rome, 46
Cloister, 29
Cobham church, 46
Cothelstone church, 54
Cock, the, 165
Commands, moral, 5
Cone, 23
Confessors, how represented, 52
Consecration of a church, 88
Constantine builds a church at Jerusalem. 197
Cosins, Bishop, 154
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Ciampini, 103, 126
Cross, the sign of the, 188
Cross triumphal, 28
Cross churches, 21
Crosses, the five, that mark an altar, 114
Crypts, 22
Curtains, of the tabernacle, 15
Cymbalum, 77
Dedication crosses, 98
Degrees, songs of, 43
Depulsare distinguished from compulsare, 78
Derby, the Earl of, 179
Divine Majesty, the, how represented, 53
Division, of the whole work, 11
Door, 24
Dormitory, 30
Dorsals, 56
Dowsing, William, 26
Dunstan, S., his form of dedication, 199
Durandus, his many occupations, 161
Dying, the, lay in sackcloth and ashes, 149
Egleton church, 55
Epiphany, what events celebrated thereon, 155
Evangelistic symbols, 48
Evaristus, Pope, 158
Exeter cathedral, 21
Extreme unction, 139, 148
Faustinus, S., his legend, 84
Felix III, Pope, 89
Ferculum, 28, 167
Frescoes, 45
Glass, 23
Gospel, the, fixed on the altar, 60
why not read from the rood loft in a Mass of requiem, 187
Green, when used, 194
Gregory, S., 54, 73, 75, 91, 152
Greeks, the, how they paint saints, 43
Haddenham, 14
Henry, S., his shrine, 48
Holy, distinguished from _sacred_, 81
Horologium, 27
Horses, the bodies of good men, why so called, 146
Hours, the, explained, 75
Hugh of S. Victor, his 'Mystical Mirror' 163
Human body, its resemblance to a church, 19
Hyssop, its virtues, 95
Idolatry, a protest against, 44
Ingoldsby Legends, their profanity, 84
Isidore, S., 83, 137, 155, 156
Jerusalem, its variety of significations, 8
rebuilt, 18
John, S., Evangelist, his confessions, 38
Journeys, the Saviour's seven, 119
Kilpeck church, 19
Kyriake, 13
Lateran, S. John, its altar to the west, 177
Lattice-work, 23
Litter, 34, 167
Llandanwg church, 46
Ludlow church, 21
Lyons, Council of, 41
Machpelah, 83
Mans, dedication of a church there, 198
Marriages, when forbidden, 154
second, 159
Martyrs, how represented, 52
Martyrium, 14
Mary, S., Magdalene, 126
Maundy Thursday, 153
Mende, 2
Mirror of Magistrates, 9
Moleon, De, his 'Voyage Liturgique,' 67
Montague, Bishop, 31
Murderers, limits of right of sanctuary. 32
Mystical, its meaning, 5
Nola, 77
Nolula, 77
Nimbus, the, 54
Orientation, 19, 177, seq.
Orfrey, the, 59
Ornaments of churches not to be profaned, 69
Ostrich eggs, why hung in churches, 67
Oxted church, 50
Palmers, 52
Paradise, how represented, 54
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Parthian skins, 19
Patriarchs, how represented, 51
Pavement, 24
Phylacterium, difference between it and phylacteria, 57
Pictures, their use, 45
Piers, 24
Piscina, 27
Pity, how five-fold, 130
Podium, 85
Portfolio, the, what it represents, 56
Priests, unlettered, 4
allowed to consecrate churches, 16
Prophets, how represented, 51
Preston church, 54
Prothesis, table of, 3
Prynne, 21
Pyx, the, 56
Pulpit, 26
Rationale, reason of the name, 10
Reconciliation of a church, 107
Reconsecration, when to be practised, 105
Remigius Monk, 201
Relics required for the consecration of a church, 198
Richard of Cremona, 139
Ring, the wedding, 156
Ringing, various kinds of, 77
Rod of weathercock, 23
Rood loft, 26
turrets, two, common in Norfolk, 180
Round churches, 21
Sacraments defined, 152
their nature, 2
Sacramental, distinguished from ceremonial, 5
Sugerius, 197
Sambuca, the, 100
Sanctuary, the, 20
Saviour, our, various representations of, 46
Savinianus, Pope, 75
Scarlet, when used, 189
Scuta, the, 59
Seal, the, of an altar, 105
Second Day, why it had no blessing. 79
Senses of Holy Scripture, 5
Separation of men and women, 30
Signum, 77
Sion, distinguished from Jerusalem, 13
Snuffers, the, 58
Sacristy, 27
Stalls, 25
Squilla, 76
Stephen, Pope, 70
Stones of a church, their symbolism, 17
Sylvester, S., 139
Synagogue never applied to a church, 13
Te Deum, method of chanting, 78
Temple, Aslackby church, 21
Thiers, Father, 26
Tie-beams, 25
Tiles, 27
Toledo, Council of, 41
Tongs, the, 59
Torrentius, Laevinus, 189
Towers, 22
Treasures of the church, why exhibited, 66
Unctions, 134
Variety of rites, 8
Veils, their various kinds, 61
Vigilantius, 57
Vigil, of the dedication of a church, 198
Violet, when used, 193
Virgins, difference between and continent, 20
how represented, 52
Vladimir, S., his conversion, 55
Walls, why four, 20
Water, Holy, 115, 171
Weathercock, 22
White cloths cover the altar, why, 40
White, when used, 189
Widford church, 46
Women, their heads to be uncovered, 31
York, S. Lawrence, 55
End of Project Gutenberg's Churches and Church Ornaments, by William Durandus