38. In feasts likewise of nine lessons, [Footnote 321] when they occur in Lent, the before-mentioned veil is raised and lifted up. But this is not of the institution of the earliest times, because then no feast was celebrated in Lent. But then on whatever day a feast occurred, commemoration was made of it on the Saturday and Sunday following, according to the canon of Pope Martin; and so in the xiiith book of Burchardus. [Footnote 322] And all this on account of the sadness of that time. Afterwards the contrary use prevailed: that feasts of nine lessons occurring in Lent should be solemnly observed, and a fast nevertheless kept.
[Footnote 321: For an explanation of the whole Catholic system of feasts, double, semi-double, and simple, the reader is referred to the Tracts for the Times, vol. iii.]
[Footnote 322: S. Burchardus of Worms flourished in 1025: and is not to be confounded with John Burchardus, who wrote an explanation of the Mass for the use of the Venetian Church, which was published in 1559.]
39. Again, on festivals curtains are hung up in churches, for the sake of the ornament they give; and that by visible, we may be led to invisible beauty. These curtains are sometimes tinctured with various hues, as is said afore: so that by the diversity of the colours themselves we may be taught that man, who is the temple of God, should be ordained by the variety and diversity of virtues. [{65}] A white curtain signifieth pureness of living: a red, charity: a green, contemplation: a black, mortification of the flesh: a livid-coloured, tribulation. Besides this, over white curtains are sometimes suspended hangings of various colours: to signify that our hearts ought to be purged from vices: and that in them should be the curtains of virtues, and the hangings of good works.
40. Moreover, on the Feast of the Nativity of the Lord some churches exhibit no hangings: some poor, and some good. Those which have none, signify our shame; for even if we are filled with the greatest joy at the birth of a Saviour, [Footnote 323] we ought not, however, to be without shame that such was our sin that the 'Son of God emptied Himself on our account, and took upon Him the form of a servant.' [Footnote 324] And on that account also we solemnise His Passion not with joy, but with a severe fast; whereas when we celebrate the passion of other saints we do it with gladness, and indulge ourselves somewhat in meat and drink, as shall be said in the sixth book. But our Lord's Passion is a source of shame to us on account of our sins. The saints, on the other hand, died not for our sins, but suffered for Christ. Those churches which on the Nativity suspend curtains of poor texture thereby typify that Christ did then 'take upon Himself the form of a servant, [Footnote 325 ] and was clothed in miserable rags. Those which employ richer hangings, set forth by them the gladness arising from the Birth of a King: and teach what manner of persons we ought to be in our reception of so great a Guest.
[Footnote 323: In accordance with this feeling, the first Psalm at the second vespers of the nativity in the Benedictine Breviary is the De profundis.]
[Footnote 324: Philip, ii, 7.]
[Footnote 325: Philip, ii, 7.]
41. In some churches the altar at Easter-tide is decked with precious hangings, and veils of three colours are placed over it: red, pale, and black, which denote three seasons. When the first lesson and its response are finished, the black veil is removed; which signifieth the time before the Law. When the second lesson and its response are finished, the pale veil is removed: which signifieth the time of the Law. The third being finished, the red is removed, which setteth forth the time of Grace: that is, that by the Passion of Christ an entrance is administered unto us to the Holy of Holies and to eternal glory. But concerning the coverings and cloths of the altars we have spoken in our sections on the same.
42. On high feasts, the treasures of the church are brought forth on three accounts. Firstly, by way of safeguard: that it may be made manifest that he who hath them in charge hath been careful in his care of them. Secondly, for the more reverence of the solemnity. Thirdly, for the memory of their oblation; namely, for the commemoration of them that bestowed them on the church.
But in that the church is gloriously adorned within and not without, it is thereby signified that 'all its glory is from within.' [Footnote 326] For although its outward appearance be despicable, the soul which is the seat of God is illuminated from within: according to that saying, 'I am black but comely.' [Footnote 327] And the Lord saith to the Prophet: 'I have a goodly heritage.' [Footnote 328] Which the Prophet considering in his mind, saith, 'Lord, I have loved the beauty of Thine house': [Footnote 329] which is spiritually adorned by Faith, Hope, and Charity. Sometimes the church, both material and spiritual, hath need to be cleansed: concerning which in the seventh book.
[Footnote 326: Psalm xlv (Eructavit), 6.]
[Footnote 327: Cantic. i, 5.]
[Footnote 328: The bishop probably refers to Psalm xvi (Conserva me), 6. The words in reality spoken by David are understood by him as if spoken by the Almighty.]
[Footnote 329: Psalm xxvi (Judica me), 8.]