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.]
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.]
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.]
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.]
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.]
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. ]
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.]
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.]
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.]
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.]
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.
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
, well, and
, 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.
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.]
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.]
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.]
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.]
. . . . . .
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. ]
. . . . .
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.
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.]
'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.]
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.]
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.]
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.]
(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).