9. Sometimes also representation is made of the four living creatures spoken of in the visions of Ezekiel and the aforesaid John: the face of a man and the face of a [{49}] lion on the right,—the face of an ox on the left, and the face of an eagle above the four. These be the Four Evangelists. Whence they be painted with books by their feet, because by their words and writings they have instructed the minds of the faithful, and accomplished their own works. Matthew hath the figure of a man, Mark of a lion. These be painted on the right hand: because the nativity and the resurrection of Christ were the general joy of all: whence in the Psalms: 'And gladness at the morning.' [Footnote 268] But Luke is the ox: because he beginneth from Zachary the priest, and treateth more specially of the Passion and Sacrifice of Christ: now the ox is an animal fitted for sacrifice. He is also compared to the ox, because of the two horns,—as containing the two testaments; and the four hoofs, as having the sentences of the four Evangelists. [Footnote 269]By this also Christ is figured, who was the sacrifice for us: and therefore the ox is painted on the left side, because the death of Christ was the trouble of the apostles. Concerning this, and how blessed Mark [Footnote 270] is depicted, in the seventh part. But John hath the figure of the eagle: because, soaring to the utmost height, he saith, 'In the beginning was the word.' [Footnote 271]
[Footnote 268: Psalm xxx (Exaltabo Te), 5. These symbols, however, were not at first definitely settled, and as we are informed by S. Austin, the lion was sometimes given to S. Matthew and the angel and or man, to S. Mark. The reasons of the appropriation of the various symbols are beautifully expressed in a hymn quoted in the Camden's Society's 'Illustrations of Monumental Brasses,' Part I, p. 30.]
[Footnote 269: This passage is very obscure. Durandus's words are, quasi quatuor evangelistorum sententias. We cannot but think that the two sentences have been misplaced. The sense is then plain. Christ is also signified by the ox—as containing in Himself the Law and the Gospel—and accomplishing that which is written of Him by the four Evangelists, e.g. His promises of the descent of the Holy Ghost, of being always with His Church, etc. S. Peter Chrysologus, Sermo v. de Christo, Hic est Vitulus, qui in Epulam nostram quotidie, et jugiter immolatur.]
[Footnote 270: S. Mark is painted with a contracted brow, a large nose, fair eyes, bald, a long beard, fair complexion, of middle age, with a few grey hairs. Durand. vii, 44, 4.]
[Footnote 271: S. John i, 1.]
This also representeth Christ, 'Whose youth is renewed like the eagle's': [Footnote 272] because, rising from the dead, He ascendeth into heaven. Here, however, it is not portrayed as by the side, but as above, since it denoteth the ascension, and the word pronounced of God. But how, since each of the living creatures hath four faces and four wings, they can be depicted, shall be said hereafter. [Footnote 273]
[Footnote 272: Psalm ciii (Benedic, anima mea), 5.]
[Footnote 273: Durandus, book vii, 44, 'S. Matthew is signified by a man, because his Gospel is principally occupied concerning the humanity of Christ: whence his history beginneth from his human pedigree. S. Mark by a lion, which roareth in the desert: for he chiefly describeth the Resurrection: whence his Gospel is read on Easter day. But the lion is said to rouse his whelps on the third day after their birth. His Gospel beginneth, 'The voice of one crying in the wilderness.' S. Luke by the ox, an animal fit for sacrifice: because he dwelleth on the Passion of Christ. S. John by the eagle, because he soareth to the Divinity of Christ, while the others walk with their Lord on earth. The Evangelists be likewise set forth by the four rivers of Paradise: John by Pison; Matthew by Gihon; Luke by Euphrates; Mark by Tigris:—as is clearly proved by Innocent III, in a certain sermon on the Evangelists.'—We may add, that the finest representation of the evangelistic symbols with which we are acquainted in this country', occurs in the chancel of Oxted church, Surrey.]
10. Sometimes there are painted around, or rather beneath, the Apostles; who were His witnesses by deed and word to the ends of the earth: and they are portrayed with long hair, as Nazarenes, that is, holy persons. For the law of the Nazarenes was this: from the time of their separation from the ordinary life of man, no razor passed upon their heads. They are also sometimes painted under the form of twelve sheep: because they were slain like sheep for the Lord's sake: and sometimes the twelve tribes of Israel are so represented. When, however, more or less sheep than twelve are painted, then another thing is signified, according to that saying of Matthew, 'When the Son of Man shall come in His glory—then shall He sit on the throne of His glory: and before Him shall be gathered all nations, and He shall separate them one from the other, as a [{51}] shepherd divideth the sheep from the goats.' [Footnote 274] How the Apostles Bartholomew and Andrew are to be painted, shall be said hereafter. [Footnote 275]
[Footnote 274: S. Matthew xxv, 1.]
[Footnote 275: S. Bartholomew is represented with black and grizzled hair, fair complexion, large eyes, straight nose, long beard, few grey hairs, moderate height, with a high white neck, clothed in purple, with a white pall, having purple gems at each angle. Durand. vii, 25, 2.
S. Andrew had a dark complexion, long beard, moderate height. This is therefore said, that ye may know how he ought to be painted: which should be known of the other apostles and saints. Durand. vii, 38, i.]
11. And note that the patriarchs and prophets are painted with wheels in their hands. Some of the apostles with books and some with wheels: namely, because before the advent of Christ the faith was set forth under figures, and many things were not yet made clear; to represent this, the patriarchs and prophets are painted with wheels, to signify that imperfect knowledge. But because the apostles were perfectly taught of Christ, therefore the books, which are the emblems of this perfect knowledge, are open. But because some of them reduced their knowledge in writing, to the instruction of others, therefore fittingly they are represented with books in their hands like doctors. So Paul, and the Evangelists, Peter, James, and Jude. But others, who wrote nothing which has lasted, or been received into the canon by the Church, are not portrayed with books but with wheels, as a type of their preaching. Whence the Apostle to the Ephesians, 'And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers for the work of the ministry.' [Footnote 276]
[Footnote 276: Ephes. iv, 11.]
12. But the Divine Majesty is also portrayed with a closed book in the hands: 'which no man was found worthy to open but the Lion of the tribe of Juda.' [Footnote 277] And sometimes with an open book: that in it every one may read that 'He is the Light of the world': [Footnote 278] and the Way, the Truth, and the Life': [Footnote 279] and the Book of Life [is also portrayed]. But why Paul is represented at the right, and Peter at the left of the Saviour, we shall show hereafter.