hear from His own lips, The kingdom of heaven is like unto leaven.*

Another objection is as follows: If this theory be true, how will you account for churches with nothing but a Nave, or with only one Aisle; how for churches with neither clerestory nor triforia; or, on the other hand, for those with double triforia, or with four or five Aisles? Now we never asserted that it was necessary that all, or indeed any, given things should be intentionally symbolized. We have pointed out that some things are essentially symbolical; others accidentally and occasionally. We might attempt to classify what must be symbolized in church building, and what may be. But we decline to do so because we do not think that the principles of symbolism are yet sufficiently investigated or apprehended. However in a general way, every building must, from the nature of things, have some accidents, as of material, of parts, of plan; every particular building must have particular accidents, as of use and purpose. These accidents must be symbolical, from their nature, in a general way: they may derive, from purpose added to their nature, a further or modified symbolism in a particular way. With the first sort it is that Durandus chiefly concerns himself. A building must have walls, must have roof, piers, windows, corners, and floor. For each then he finds a meaning. He does not quite neglect

* We have the highest authority for believing that one type can symbolize two things quite independent of each other, in that the Jewish Sabbath, commanded from Sinai to be observed in commemoration of the Rest after the Creation, is enforced in Deuteronomy as the representation of the rest of the children of Israel from Egyptian bondage. 'Remember" says Moses,' that thou wast a servant in the land of Egypt, and that the LORD thy GOD brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy GOD commanded thee to keep the Sabbath day.'-Deut. V., 15.

the second sort. Early-English windows must have a splay the spire may have a weathercock? for these then there is an appropriate signification.

So we do not mean to insist that certain things shall be symbolized; we say they may be symbolized. Perhaps when more is known, we shall be able to criticize ancient buildings, to shew their faults or their shortcomings in this particular. As it is we have framed a sort of beau ideal of a church, fully formed and developed, which we should propose as a perfect model. We are not qualified as yet to blame the ancient churches which do not come up to this ideal, but we cannot be wrong in praising such as do.

In discussing Mr. Lewis's illustrations of Kilpeck church, we touched upon the Basilican origin of churches considered as an argument against the reception of the symbolical theory. Our last remarks will apply to the same question. It has been thought quite sufficient ground for turning into ridicule the whole principle, that the Roman justice halls had three or more Aisles, or that a barn or banquetting room may have three longitudinal divisions. But what if mechanical convenience suggested the arrangement? (though we do not grant this). It is clear that many churches, many barns, and many refectories have never had a triple arrangement. It has never been asserted that every church shall have Nave and Aisles: but if a church has Nave and Aisles it will be symbolical of a great doctrine; and for this reason it is better for a church to have Nave and Aisles. Why do not such writers argue that the cross form is not symbolical, because many barns are cruciform? Now it is instructive to observe that there is a great and obvious utilitarian advantage in this shape for a barn: but not in the case of churches as anciently arranged; in which the transepts were utterly useless for the accommodation of worshippers; and in which there is a mechanical evil (as

before mentioned) from the lateral pressure on the lantern piers. Yet it is undeniable that the cross form was chosen for its symbolical meaning: and this in spite of mechanical disadvantages. A mechanical reason fails here, as in the former case, in accounting for the fact. How will they account for the cross form? Their own argument tells against them. We may still further remark that in modern times we have had some curious practical lessons upon this cross form. Messrs. Britton and Hosking, in their atrocious plan for rearranging S. Mary Redcliffe church, unwittingly testified to the inconvenience, and want of any utilitarian end, of this plan by placing the pulpit under the lantern, and ranging the congregation in the four arms so as to face it. On the other hand, some modern architects confessedly employ the cross form because it allows of people arranged as in the last case, all seeing the preacher. But why do they not look deeper into things? Why have the Cross at all? Why not have an amphitheatre, an octagon, an acoustically designed Mechanicks' Institute Lecture Room? Then all could hear, all could see much better, and the building would not cost half so much. They may think that they are designing on utilitarian principles. In truth they are unknowingly, unwillingly, symbolizing the Cross.

CHAPTER X.

DEVELOPEMENT OF SYMBOLISM.

It is now our intention to attempt a brief sketch of the history of symbolism, confining ourselves to its rise, progress, and decline, in England. For of its earlier developement we have already had occasion to speak, both in the first and in the eighth chapter, when we referred to its use among the Primitive Christians, and to such particulars of information as could be gained concerning it from the later Fathers, and from mediæval authors.

Among all nations, the facts of Christianity have been received before its doctrines. The inhabitants of a heathen country are first called on to believe, as matter of history, that our Blessed LORD was conceived by the HOLY GHOST, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, before any attempt is made to set before them the doctrine of the Atonement, the Mystery of the TRINITY, or the compatibility of God's foreknowledge with man's free action. And it is in the infancy of individuals, as in that of nations. We may therefore, from all analogy, conclude, that the things set forth in the earlier developement of church art, would be facts, rather than doctrines.

Now, if we look to Norman buildings, we shall find this to be the case. Excepting the doctrine of the Holy Trinity, (which after all, perhaps rather ranks, through all the stages of Christian Art, under the head of essential, than under that of intended symbolism,) we shall find an

almost exclusive reference to history, in arrangements and details. That GOD was the Creator of heaven and earth, is set forth in door mouldings, and capitals, sometimes by the heavenly constellations or signs of the Zodiac, sometimes by the animals brought to Adam to be named, sometimes by the references to agriculture, which, as we have before seen, often occur. The Incarnation of our SAVIOUR is set forth, as it has been already hinted, by representations so physical and earthly, as to be to our eyes almost profane. The Fall of Man, which appears on the sides of Fonts, well reminds us of that stain which must be washed away in Holy Baptism. A great many of the events of our LORD's Life are sculptured in various positions: above all, of course, His Passion. Again, duties are symbolically represented, so in the Chancel Arch of Egleton, Rutland, we have the figure of a Deacon ringing a bell; doubtless to remind the worshippers of the duty of attending God's house. And a still more practical method of representing the evil consequences attending the breach of duty, and one which speaks much of the rudeness of the age, is where some local event well known at the time of the erection of the church, finds a commemoration in it. Thus, (though at a later epoch) among the capitals of the South transept of Wells Cathedral, the architect has represented a theft, which doubtless, at the time, had made considerable noise in that place. In the first group, a man is seen stealing apples: then follows the struggle and apprehension: finally, his trial and condemnation. And such practical admonitions might not have been without their use. Sometimes they are refined and exalted into such an one as may be seen in the Northern apse of S. Mary's, at Guildford, where heavenly and earthly judgement are pourtrayed. Victory over the Devil is singularly enough symbolized in Oxford,