Chapter XXXI: 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.]

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'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.]

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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.]

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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.]

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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.]

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(So also on Sunday, Laetare [Footnote 685] Jerusalem, the Roman Pontiff beareth a mitre, beautified with the orfrey, on account of the joy which the golden [Footnote 686] rose signifieth, but on account of the time being one of sadness, he weareth black vestments.) But the Roman Church, when the festival falleth on a week-day, useth violet, but on the octave, red.

[Footnote 685: Palm Sunday.]

[Footnote 686: This refers to the celebrated golden rose blessed by
the Roman Pontiff on that day: and sent in token of approval to some
Catholic prince. Some of our readers may remember that which was
lately exhibited along with the golden altars of Basle.]

7. In fine, on common days green vestments be employed: because green is the middle colour between black, white, and red; and specially between the octave of Epiphany and Septuagesima: and between Pentecost and Advent, in the Sunday office, this colour is used.

8. As he saith, 'Cypress with nard, nard and crocus.' [Footnote 687] To these four colours be the others referred; to wit, the scarlet to the red, [Footnote 688] the violet to the black, the fine linen to the white, the saffron to the green. But some refer the roses to martyrs, the saffron to confessors, the lilies to virgins.

[Footnote 687: Canticles iii, 6. But the quotation is not exact.]

[Footnote 688: This passage seems very corrupt.]

9. It is not unmeet to use the violet on those days for which black is appointed. Whence the Roman Church useth it from the first Sunday in Advent, to the Mass of the vigil of the nativity, inclusive: and from Septuagesima to Easter Eve exclusive. But on the feasts of Saints on Septuagesima and Advent, violet or black is not to be used. And note that on Easter Eve in the whole office before Mass violet is used, except that the deacon who blesseth the taper, and the sub-deacon who ministereth, wear a white dalmatic and tunic, respectively: because that benediction pertaineth to the Resurrection, as doth also the Mass. But the benediction being finished, the deacon putteth off the dalmatic, and putteth on a violet chesible: the sub-deacon, however, changeth not his vestments. {195} Some also use white in the procession on Palm Sunday: and in the blessing of the boughs, and while the hymn _Gloria, laus, et honor_, is sung, on account of the joy of that festivity. But the Roman Church useth violet: as it doth also in the procession on Candlemas Day; because that office treateth of the anxious expectation of Simeon, and savoureth of the Old Testament.

10. It also useth that colour in the September ember days, and on the vigils of saints, when the Mass is of the vigil: and on the rogation days, and in Mass on S. Mark's Day. [Footnote 689] For when we fast, then we bring under our flesh, that it may be conformed to that of Christ, 'By the lividness of whose stripes we be healed.' [Footnote 690]

[Footnote 689: Whether there be any superstitious fasting on S.
Mark's Day?' is a question which sometimes occurs in the Visitation
Articles of Archbp. Parker and his contemporaries.]

[Footnote 690: Isaiah liii, 5.]

The which to express we use violet, which is a pale, and as it were, a livid colour (Durandus, Book III, 18).

APPENDIX F

OF BELLS BEING NOT RUNG FOR THREE DAYS BEFORE EASTER

'On these three days the bells be silent, because the apostles and preachers and others who be understood by bells were then silenced. For the sound of bells doth signify the sound of preaching: of which it is said, "Their sound hath gone out into all lands." For at that time they no longer went round the towns and villages preaching the gospel, but "after they had sung an hymn they went out with Jesus to the Mount of Olives." To whom when the Lord had said, "Behold he is at hand {196} that doth betray Me," they slumbered for sadness, and ceased from praises. Whence also from compline, or vespers, when our Lord was betrayed beginneth the silence of the bells. Others, however, do not sound their bells beyond prime of this fifth day of passion week.' (Durandus, Book VI, 72, 73).

APPENDIX G

The authority for the dedication festival is our Lord's observing the feast of the dedication of the Temple. This festival has an octave: as also had the Jewish feast, though the Passover and feast of Tabernacles had not.

'But this festival specially denoteth that eternal dedication, in which that other church, the holy soul, shall be so dedicated and united to God that it shall never be transferred to other uses: which will take place in the octave of the Resurrection.' The Psalms for the office of the festival are the _Domini est terra, Judica me Domine, Deus noster refugium, Magnus Dominus, Quam dilecta, Fundamenta ejus_, and _Domine Deus_ (Durandus, Book VII, 48).