POSTSCRIPTUM

ON concluding their work, which from circumstances that need not be specified has been a year in the press, the writers must apologise for the numerous typographical errors which have been allowed to remain. Their separation from each other, and distance from the printer, must plead in excuse.

They take this opportunity of expressing their thanks to the Reverend Dr Mill, Christian Advocate of the University of Cambridge, and to F. A. Paley, Esq., M.A., of S. John's College, Cambridge, Honorary Secretary of the Cambridge Camden Society, for their advice and

assistance.

It

It remains to say that some doubt has been felt by persons who have read the Introductory Essay in proofs, whether the writers have given Mr Pugin sufficient credit for several passages in his works which seem to involuc the principle now contended for. We had thought that no misapprehension could be feared on this head. was enough to know that the principle in question, even though felt (as we indeed allowed) by this architect, had not been expressed in terms. In short, we took this fact for our ground: that whereas Mr Pugin's book professed to assert the true principles of Christian architecture, yet reality, according to his definition, was not at least so accurately a true principle' as sacramentality. The principles themselves, as enunciated by Mr Pugin, apply as well to any secular building as to a church: they are true for construction, but not adequate in themselves to form a rule for ecclesiastical design.

Kemerton, August 16, 1843.

The following very curious passage ought to have come in at page lxxiii of the Introductory Essay, but was not accessible at the time. It is an extract from the Fardle of Facions,' printed A.D. 1555.

FROM THE FARDLE OF FACIONS,' PRINTED 1555

Oratories, temples, or places of praier (whiche we calle churches) might not to be built without the good will of the bishoppe of the diocese. And when the timbre was redy to be framed, and the foundacion digged, it behoved them to sende for the bishoppe, to hallowe the firste corner stone of the foundacion, and to make the signe of the Crosse thereupon, and to laie it, and directe it juste easte and west. And then might the masons sette upon the stone, but not afore. This churche did they use to builde after the facion of a crosse, and not unlike the shape of a manne. The channcelle (in the whiche is conteined the highe altare and the quiere) directe fulle in the easte, representeth the heade, and therefore ought to be somewhat rounde, and muche shorter than the body of the churche. And yet upon respect that the heade is the place for the eyes, it ought to be of more lighte, and to bee seperate with a particion, in the steade of a necke, from the bodye of the churche. This particion the Latine calleth cancelli, and out of that cometh our terme channcelle. On eche side of this channcelle peradventure (for so fitteth it beste) should stand a turret; as it were for two ears, and in these the belles to be hanged, to calle the people to service, by daie and by night. Undre one of these turretts is there commonly a vaulte, whose doore openeth into the quiere, and in this are laid up the hallowed vesselles and ornamentes, and other utensils of the churche. We call it a vestrie. The other parte oughte to be fitted, that having as it were on eche side an arme, the reste maye resemble the bodye with the fete stretched in breadthe, and in lengthe. On eche side of the bodye the pillers

to stande, upon whose coronettes or heades the vaulte or rophe of the churche maye reste. And to the foote beneth aulters to be joyned. Those aulters to be orderly alway covered with two aulter clothes, and garnished with the crosse of Christe, or some little cofre of reliques. At eche ende a candelsticke, and a booke towarde the middes. The walls to be painted without and within, and diversely paineted. That they also should have in every parishe a faire round stone, made hollowe and fitte to holde water, in the whiche the water consecrate for baptisme maye be kept for the christening of children. Upon the right hand of the highe aulter that ther should be an almorie, either cutte into the walle, or framed upon it, in the whiche they woulde have the sacrament of the Lorde's bodye, the holy oyle for the sicke, and chrismatorie, alwaie to be locked. Furthermore they would that ther should be a pullpite in the middes of the churche, wherein the prieste maye stonde upon Sondaies and holidays to teache the people those things that it behoveth them to knowe. The channcelle to serve only for the priests and clerks ; the rest of the temporalle multitude to be in the bodye of the churche, seperate notwithstanding, the men on the righte side, and the women on the left.

DURANDUS his RATIONALE

of the

DIVINE

OFFICES.

THE PROEME

Importance and Difficulty of the Study of Symbolism-Necessity of its Cultivation by Priests-Consideration of Unlearned Priests-Mystical and Moral Meaning of the Law-Fourfold Sense of Scripture: the Historical, the Allegoric, the Tropologic, the Anagogic-Different Ceremonies used by Different Churches-Name of Rationale, whence derived— Division of the Work.

2

unless He

I. ALL things, as many as pertain to offices and matters ccclesiastical, be full of divine significations and mysteries, and overflow with a celestial sweetness ; if so be that a man be diligent in his study of them, and know how to draw honey from the rock, and oil from the hardest stone.' ' But who'knoweth the ordinances of heaven, or can fix the reasons thereof reasons thereof upon the earth?' For he that prieth into their majesty, is overwhelmed by the glory of them. Of a truth the well is deep, and I have nothing to draw with': giveth it unto me Who 'giveth to all men liberally, and upbraideth not': so that while I journey through the mountains " I may draw water with joy out of the wells of salvation.'" Wherefore, albeit of the things handed down from our forefathers, capable we are not to explain all, yet if among them there be anything which is done without reason, it should forthwith be put away. Wherefore I, William, by the alone tender mercy of God, Bishop of the Holy Church which is in Mende,'' will knock diliI Deut. xxxii, 13. * Job xxxviii, 33. S. John iv, 11. 'S. James i, 5. Psalm ciii. Vulgate, • Isaiah xii, 3. 7' A city of France, and capital of the department of Lozére, situated on an eminence near the Lot: before the Revolution, the See of a Bishop. The number of inhabitants is about 5000.'-Cruttwell's Gazetteer, 8.v.