[Illustration]
The plain form (called in heraldry the Passion Cross) resembling,
as is generally believed, that on which our Blessed Lord died for
us. Sometimes, when intended especially to symbolise sorrow and
suffering, the three upper arms are sharp-pointed. The simple cross,
raised on three steps, is called the Cross Calvary, the steps being
said to typify the three Christian graces, Faith, Hope, and Charity.
[Illustration]
The Tau Cross, resembling in shape the Greek letter Τ (tau);
it is also called the Egyptian Cross, and, in heraldry, the Cross
_Potent_, which is the old English word for crutch.
The Cross Crosslet, of this form, on our title-page, is taken from
the seal of the Latin Convent of St. Salvador, at Jerusalem, but the
riband and motto are adopted for the present occasion.
St. Philip is sometimes represented with this cross,--on which,
indeed, he is believed to have suffered martyrdom,--and St. Anthony
so generally, that it is often called after his name.
Some old writers on symbolism saw in the Tau Cross the ideal
precursor of the real cross--anticipatory, typical--the cross of the
Old Testament. It is represented also in religious art as that on
which the brazen serpent was hung.
[Illustration]
St. Andrew's Cross is an emblem of humility as well as of suffering,
the Apostle being said to have declared himself unworthy, even
in death, to approach the image of his MASTER's sufferings, and
therefore to have entreated that the instrument of his martyrdom
might be of a different form. The heraldic term for this cross is
_saltire_.
[Illustration]
The Patriarchal Cross, formerly borne by Patriarchs and Archbishops;
retained now in the Church of Rome, and worn on the robes of
Cardinals. This cross is very common in Spain.
The Greek crosses are so infinite in variety, that I can only attempt
to portray a very small number of them, selecting some of the most
admired.
[Illustration]
The most familiar to English eyes is the Cross of St. George, first
impaled by Charles I.; to this was afterwards added (on the national
flag) the white St. Andrew's, on the union with Scotland; and later
still (1801) on the union with Ireland, St. Patrick's "red saltire."
And thus the crosses of the "patron saints" peculiar to each kingdom
became united in our national flag.
[Illustration]
One of the best known among Greek crosses is the Maltese, borne by
the Knights of Malta. It is often confounded with the following--
[Illustration]
Cross Pattée: if the outer lines are curved inwardly, it is called a
"Pattée concave;" if outwardly (a pretty form), "Pattée convex." This
cross is found prefixed to old writings instead of the words "_In
Christi Nomine_."
[Illustration]
Cross Fleury.
[Illustration]
Cross Boutonnée (like buds), or Trefflée (trefoil).
[Illustration]
Crosslet Pattée. The term crosslet means a little cross, and also a
cross crosslet, _i.e._ a cross with a short bar transversing each of
the arms: these are even sometimes again crossed.
[Illustration]
Cross Pommellée (from _pomme_, an apple).
Some examples of both the Latin and the Greek cross are elaborately
and beautifully ornamented. It is a remark quoted on good authority,
in the Magazine already referred to, that during the Middle Ages, in
the Western Church a plain cross was considered as a cross of shame,
and an ornamental one as a cross of glory.
The simple Latin cross and St. Andrew's are most suitable for
introduction into capital letters. The Greek is more generally placed
at the conclusion of a text, sometimes also as an intermediate stop,
or rather as a renewed dedication.[18] Two crosses are, in general,
quite sufficient for the same text; one as a part of the dedication,
the other as a conclusion.
[18] It is irreverent to regard or to employ this sacred symbol
as a _stop_. The ancient illuminators generally placed it at the
commencement, and not at the close of their subject.
[Sidenote: The Dove.] The Dove is the well-known symbol of the Holy
Spirit. When thus employed, the head should be encircled with a
Divine glory. With the olive-branch, it is the emblem of peace. The
dove has also been employed to represent simplicity and purity of
heart, and in ancient times was thought an emblem of the soul.
The Dove resting on the cross is a modern but beautiful combination
of emblems, probably originating in the following lines:--
* * * * *
"Shouldst thou not need some mighty charm
To win thee to thy Saviour's side,
Though He hath deigned with thee to bide?
The Spirit must stir the darkling deep,
The dove must settle on the cross,
Else we should all sin on or sleep
With Christ in sight, turning our gain to loss."
_Christian Year_ (4th Sunday after Easter.)
[Sidenote: Triangle, Trefoils, &c.] The TRIANGLE (equilateral),
trefoil, three circles, or triple triangle, are the emblems of the
Holy Trinity.
Of the trefoil, which is in fact the shamrock, it is said that St.
Patrick, when endeavouring to explain the doctrine of the Holy
Trinity in Unity to the heathen in Ireland, suddenly cast his eye on
the green leaves at his feet, and plucking one of them, conveyed an
idea of his meaning in this simple form.
[Sidenote: Circle.] The PLAIN CIRCLE, without beginning and without
end, was the early symbol of eternity; united with the cross, it
typifies eternal life: enclosing a triangle, THREE IN ONE.
[Sidenote: Serpents.] The serpent, with its tail in its mouth, has
been justly considered an emblem of eternal punishment. The serpent,
or dragon, being always the emblem of all wickedness, is to me quite
unaccountably a favourite subject for illumination. It has, however,
an obvious meaning, represented as flying _from_ the sacred words.
[Sidenote: The Lamb.] The LAMB is the obvious (and very ancient) type
of our Blessed SAVIOUR. It is represented with a _nimbus_, or glory,
containing four rays, one of which is concealed by the head. If each
ray contains a cross, it is called a _cruciferous nimbus_. The rays
are the especial mark of a _Divine_ glory, the circlets, or glories,
surrounding heads of saints and martyrs _never_ including them.
The Lamb bearing a banner, the token of victory, is an emblem of the
resurrection.
[Sidenote: Pelican.] The PELICAN wounding her own breast to feed
her young ones was an ancient symbol of the Great Sacrifice. One or
both of these last-named emblems are frequently met with in ancient
crosses or crucifixes, the lamb at the foot, and the pelican at the
top of the cross.
The GOOD SHEPHERD, carrying a sheep, is also an ancient emblem.
[Sidenote: Swords.] The SWORD is an emblem varying in signification
according to the sharpness of its point. That with an _acute_
point is the sword of justice; with the point _obtuse_, the sword
of religion; with no point, the sword of mercy. The flaming sword
typifies Divine vengeance.
[Sidenote: Fish.] The FISH is one of the very earliest symbols of
our Divine Lord. The five letters of the Greek word for a fish
(ΙΧΘΥΣ) make the initials (in Greek) of the following sentence--JESUS
CHRIST, GOD'S SON, the SAVIOUR (Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ).
"In this sense," Mrs. Jameson informs us, "we find the fish as
a general symbol of the Christian faith upon the sarcophagi of
early Christians; on the tombs of the martyrs in the catacombs; on
rings, coins, lamps, &c.; and as an ornament in early Christian
architecture." It was also thought an appropriate emblem of the
Christian in the waters of baptism, and in allusion to the promise,
"Ye shall become fishers of men."
[Sidenote: Flaming Heart.] The FLAMING HEART expresses fervent piety
and love.
[Sidenote: Anchor.] The ANCHOR is an ancient Christian emblem of
firmness, hope, and patience. It is found in the catacombs and
ancient Christian gems.
[Sidenote: Lamp.] The LAMP, lantern, or taper, is the old emblem
of piety, celestial light, or wisdom. "For Zion's sake will I not
hold my peace, and for Jerusalem's sake I will not rest, until the
righteousness thereof go forth as brightness, and the salvation
thereof as a lamp that burneth." (Isa. lxii. 1.) "Let your light so
shine before men." (St. Matt. v. 16.)
[Sidenote: Lilies.] The LILY is the emblem of the incarnation, and
of purity, always placed in the hand of the angel Gabriel, and often
in the hand of the infant SAVIOUR and the Blessed Virgin; sometimes
in that of St. Joseph. _Lilies of the Valley_ seem to be peculiarly
fitted to represent purity and meekness combined. _Violets_ are a
modern emblem of modesty.
[Sidenote: Fleur-de-lys.] The FLEUR-DE-LYS is considered the
conventional form of the lily, and was in the Middle Ages adopted as
the emblem of the Blessed Virgin. Some see in the Mother of our Lord
a type of the Church _on earth_--see St. Matt. xii. 49, 50--which
gives her emblem a much enlarged significance.
[Sidenote: Passion-flower.] The PASSION-FLOWER presents in itself a
crowd of emblems, suggestive of the most solemn thoughts, on which we
can hardly dwell with sufficient reverence. The _Passiflora cærulea_
(common blue Passion-flower) is thus described:--It was discovered in
the Brazils, and its wonders were soon proclaimed to Christendom as
representing the Passion of our Lord, whence its present appellation.
Its leaves are said exactly to resemble the spear that pierced our
Saviour's side, while the five points remind us of the five wounds
which He endured; the tendrils, the cords that bound, or the whips
that scourged, Him; the ten petals, the Apostles, Judas having
betrayed, and Peter denied, Him; the pillar in the centre was the
cross or tree; the stamens, the hammers; the styles, the nails; the
inner circle about the central pillar, the crown of thorns; the
radiance, the glory; the white tint, the emblem of purity; and the
blue, the type of heaven. On one of the species, the _Passiflora
alata_, red spots are seen on the cross or tree. The flower keeps
open three days, and then disappears, denoting the resurrection. As a
whole, the passion-flower is an emblem of faith.
[Sidenote: Pomegranate.] The POMEGRANATE, bursting open, and the
seeds visible, was considered (in early art) as an emblem of the
future--of hope in immortality.
[Sidenote: Phœnix.] The PHŒNIX is an ancient symbol of immortality.
[Sidenote: Palm.] The PALM is the well-known symbol of victory after
suffering, and of heavenly bliss. Mrs. Jameson remarks that it was
the ancient classical symbol of victory and triumph, and was early
assumed by the Christians as the universal symbol of martyrdom.
[Sidenote: Olive Branch.] The OLIVE BRANCH and the palm were very
early emblems of immortality.
[Sidenote: Crown.] The CROWN is a Scriptural emblem of the Church.
"Thou shalt also be a crown of glory in the hand of the Lord, and a
royal diadem in the hand of thy God". (Isa. lxii. 3. See also Zech.
ix. 16.) This symbol, placed above the initial letter of a Holy
Name, gives it a beautiful and marked significance.[19] It may be
appropriately blended with the cross; also with the palm and the lily.
[19] A crown having the points surmounted by stars, is called in
heraldry the "crown celestial."
The emblems of the four Evangelists are these:--St. Matthew, a winged
man (_not_ an angel); St. Mark, a winged lion; St. Luke, a winged ox,
or calf; St. John, an eagle. These symbols are taken from the vision
of Ezekiel, and from that of St. John in the Revelation.[20]
[20] An interesting _Lecture on Symbolism_, by CHARLES BROWN, Esq.
is published by Masters and Co. Price 2_s._
_Sacred Monograms._
[Sidenote: Acts, iv. 12.]
[Illustration: There is none other Name under Heaven given among
men, whereby we must be saved.]
It is surprising how much the real meaning of the letters IHS,
or IHC, has been lost sight of, emblazoned as it is on the
pulpit-coverings, altar-cloths, and windows of our Churches. The
interpretation has been guessed at, or supposed to signify the
initial letters of the following sentences:--"_Jesus Hominum
Salvator_"--Jesus, Saviour of men. "_Inspiration_ (of the) _Holy
Spirit_;" or, "_Jesus Humanitatis Consolator_"--Jesus, Comforter of
mankind. None of these interpretations are correct.
On the tombs of the early Christians, in the Roman catacombs, these
letters (ΙΗΣ) were sometimes found (though not so frequently as the
next monogram). They are, in the Greek character, the first three
letters of the sacred name of Jesus--ΙΗΣΟΥΣ. The third letter,
_sigma_, had in early Greek two forms, C and Σ; hence the apparent
variety in what is really one and the same Monogram.
The second Monogram, now rarely seen, but formerly much employed
in memorial inscriptions, is called the Cross of Constantine. It
consists of the two Greek characters, Χ and Ρ. Χ stands for, or is
equivalent to, our CH; Ρ, the Greek _rho_, is translated by our
letter R: thus we have the equivalent of the first three letters of
the sacred name of CHRIST--in Greek, ΧΡΙΣΤΟΣ.
It is related, on the authority of Eusebius, that the Emperor
Constantine, while engaged in prayer, suddenly saw this sign in
the sky, and that it was also visible to his whole army; over the
sign was an inscription signifying "Conquer by this," or, "In this
sign thou shalt conquer" (_In hoc signo vinces_). On the same night
the Emperor had a dream--a vision of the SAVIOUR appearing to him
with the same sign, commanding him thenceforth to bear it on his
banner, whereby he should always be victorious. In obedience to
this revelation, the Emperor immediately caused such a banner to be
constructed, and afterwards wore the sacred sign upon his helmet.
This banner was called a _labarum_, of which we find the following
brief account in Fosbrooke's _Encyclopædia of Antiquities_:--
"The name, but not the thing, commences with Constantine. It is a
standard, with a cross-piece, from which hung a piece of stuff. The
Romans borrowed it from the Germans, Dacians, &c.; and upon coins
of Augustus, and the emperors preceding Constantine, it refers to
some conquered nation. It had an eagle painted or embroidered, till
Constantine, who added the cross, monogram of Jesus Christ, and Α and
Ω" (Alpha and Omega: see Rev. i. 8). "Sometimes, above the flag, was
a crown, in the midst of which was the monogram mentioned. From the
cross-piece hung a square stuff, upon which Constantine placed the
figures of himself and his children in gold."
[Illustration]
The above is an original example of the two Monograms combined, well
suited for illumination.
The following is a beautiful illustration, in a simple form, of the
doctrine of the Holy Trinity in Unity:--
[Illustration]
Read thus:[21] "Pater non est Filius. Filius non est Sanctus
Spiritus. Sanctus Spiritus non est Pater. Pater est Deus. Filius est
Deus. Sanctus Spiritus est Deus."
[21] The Father is not the Son. The Son is not the Holy Spirit.
The Holy Spirit is not the Father. The Father is GOD. The Son is
GOD. The Holy Spirit is GOD.
_Emblematic Illumination._
The accompanying emblematic initial letters are suitable in
illuminating the following (and similar) texts of Holy Scripture:--
A With the cross and lily,
"He shall give His Angels charge over thee."--Ps. xci. 11.
A With the cross, heart, and anchor,
"An Anchor of the soul, both sure and steadfast."--Heb. vi. 19.
B With St. Andrew's cross,
"Be ye also patient."--Jam. v. 8.
C With the cross,
"Take up thy Cross daily."--See St. Luke, ix. 23.
D With the wheat and vine,
"Do this in remembrance of ME."--St. Luke, xxii. 19.
E With the cross and trefoil,
"Enter ye in at the strait gate."--St. Matt. vii. 13.
F With the shield of faith,
"Fear not, I will help thee."--Isa. xli. 13.
"Faith worketh by Love."--See Gal. v. 6.
G With trefoils,
"My help cometh of GOD."--Ps. vii. 11.
H With lilies of the valley,
"Be clothed with humility."--1 Pet. v. 5.
I With monogram, trefoils, and crown,
"I am the Resurrection and the Life."--St. John, xi. 25.
"I am with you alway, even unto the end of the world."--St.
Matt, xxviii. 20.
I With lily, cross, and trefoils,
"My peace I give unto you."--St. John, xiv. 27.
K With the cross and trefoils,
"Thine eyes shall see the King in His beauty: they shall behold
the Land that is very far off."--Isa. xxxiii. 17.
L With lilies of the valley (_foundation colour red_),
"Lay hold on Eternal Life."--1 Tim. vi. 12.
L With lilies of the valley (_foundation colour blue_),
"Learn of ME, for I am Meek and Lowly in heart."--St. Matt.
xi. 29.
M With the cross and crown,
"My Peace I give unto you."--St. John, xiv. 27.
N "The Night is far spent, the Day is at hand."--Rom. xiii. 12.
O With the cross,
"Occupy till I come."--St. Luke, xix. 13.
P With dove and lilies,
"Peace I leave with you."--St. John, xiv. 27.
R With the cross,
"Repent ye: for the Kingdom of Heaven is at hand."--St. Matt.
iii. 2.
S With the holy dove, cross, and lilies of the valley,
"Suffer the little children to come unto ME."--St. Mark, x. 14.
S With St. Andrew's cross and crown,
"So run that ye may obtain."--1 Cor. ix. 24.
T With the triangles and cross,
"Thou GOD seest me."--Gen. xvi. 13.
V With lilies,
"Add to your Faith, Virtue."--2 Pet. i. 5.
W[22] With trefoils,
"What I do thou knowest not now; but thou shalt know
hereafter."--St. John, xiii. 7.
[22] The second half of this letter forms U.
Y[23] With the cross,
"Feed MY Sheep."--St. John, xxi. 16.
[23] This letter is given in reduced size, being most useful
together with the M; it will be found to correspond in height with
the alphabet of small letters, which are proportioned to any of
the foregoing emblematic capitals, excepting the G and T. The
pronouns MY and ME, when referring to the Deity, should always be
in capitals, the second of which may be of smaller dimensions.
_Conclusion._
In conclusion, I would suggest an answer to a question sometimes
asked--"What is the use of these scrolls?" The first most obvious
reply might be--to place on our walls. The questioner persists--"But
why?" Let your answer be in the sense of these words: I hope thus to
impress more strongly on my mind a particular promise or commandment
contained in the Holy Scriptures. I also hope that the same effect
may sometimes be produced on the hearts of others, who may often,
certainly, have read those words before, yet possibly without much
thought; having them thus brought suddenly and in a marked manner
before their eyes, deeper reflection may be the profitable result.
A commandment, an injunction from GOD's Word, thus placed before
me, may often, I trust, serve as a check in moments of temptation.
A promise I _know_ to be of inestimable comfort, as the sick
and the dying have testified. _No_ doubt the law of GOD must be
pre-eminently written in the _heart_,[24] must abide there as its
choicest treasure,--"a well of water springing up into eternal life,"
nourishing the soul at _all_ times; and we have the precious gift
of Him Who "bringeth all things to our remembrance."[25] Yet so
long as I have eyes through which I may receive holy impressions,
I cannot--dare not--despise the humblest means towards so good an
end. To look upon a text of Scripture, engraved with fair colours
and emblematic adornments, gives me the same feeling of elevating
happiness, through the organ of sight, that a melodiously chaunted
hymn or anthem conveys through the organ of hearing. "The hearing
ear, and the seeing eye, the Lord hath made even both of them."[26]
[24] Cor. iii. 3.
[25] St. John. xiv. 26.
[26] Prov. xx. 12.
And to the young I would earnestly say,--cherish always a feeling
of reverence on this subject of illuminating sacred texts. Let it
be considered not as a trivial, passing amusement, but, while in
practice, as a grave and steady occupation--one to which you are
in duty bound, if you undertake it at all, to give your very best
attention. No work of yours--nor of any human hand--can be worthy of
the subject; in all humility and sincerity keep this truth before
you. Strive to enter as fully as possible into the meaning of the
inspired words you are delineating; endeavour earnestly and with
child-like simplicity to learn the lesson they would teach.
Lastly, let your work be as perfect as you can possibly make it, and
if the result be pleasing, render thanks to Him who hath bestowed on
you the precious talent, and from Whom all good gifts do come. And
so, "Whatsoever ye do,