the abbey of St. Ouen, Rouen; St. Germain des Prés, Paris; St. Mark's, Venice; Bayeux cathedral, and many other churches.

Round the most ancient altars curtains were hung, and closely drawn from the consecration till the communion; this usage was common to both the eastern and western Churches. St. John Chrysostom bears ample testimony to the former, when he says, "that the sacred host is on the altar, and the victim immolated, and these words are pronounced (Sanctu Sanctis). When the curtain and veils are drawn, it seems as if the heavens themselves were opened and the angels descended." (Hom. iii. in Epist. ad Ephes.) As for the western Church, we read in the lives of many popes, that they caused curtains of precious stuffs to be hung round the altars of various churches in Rome.

*

It does not appear that curtains were ever hung entirely round the altars in England, but invariably at the sides, and sometimes at the back. These were called dossels, and are mentioned in the inventory of St. Osmund's church, at Old Sarum. A curtain or veil was also hung over the imagery, at back of the altars, during Lent. The side curtains remained in use in England till the destruction of the altars, under Edward VI; and in France, in many of the large churches, till the great revolution.

We have already mentioned that previous to the tenth century candles were not placed upon the altar, and from that period down to the sixteenth century the number was generally restricted to two. The usual number of six is a comparatively modern usage, even at Rome, and the rubric of the Roman missal only requires two lights during the celebration of the holy Eucharist: "Super altare collocetur crux in medio et candelabra saltem duo cum candelis accensis hinc et inde in utroque ejus latere."

Every altar should be built of stone: the top slab of one piece with five crosses cut on it-one at each angle and in the

⚫ Sergius I, Gregory III, Adrian I, Leo III, Pascal I, Gregory IV, Sergius II, Leo IV, and Nicholas I. "In circuitu altaris tetravela octo; per altaris circuitum vela de rhodino quatuor quæ sacrum altare circumdant. Contulit in basilica apostolorum cortinam lineam unam, velotyra, serica tria, in circuitu altaris."

Although only two candlesticks were placed on the altar, these were occasionally made to hold several candles, which were doubtless lit on great festivals. In the inventory of the ornaments of Lincoln: Item, two candlesticks of silver parcel gilt, standing on great feet, with six towers gilded, having one great knob in the midst, and in the height six towers about the bowls, with one pike of silver on either of them.

centre; the whole of this stone should be consecrated by the bishop, instead of a portable altar being inserted in it, which should only be tolerated in a case of the greatest necessity. The front of the altar, if solid, should be furnished with, at least, an antependium with appropriate ornaments, and a purple frontal for Lent; but, if means would permit, a complete set of frontals of the five colours should be provided. Three linen cloths are required for covering the altar stone: the first is the cere cloth, waxed all over, and made to fit over the stone exactly; this is never removed. The second of fine linen, plain, the length and width of the stone, to lie over the cere cloth. The third should be sufficiently long to hang down at each end of the altar to the pavement; this should be marked with five crosses, and may be ornamented at the ends with needle-work.

A pair of curtains should be hung on each side of the altar, nearly of the same projection from the wall; these should be varied in colour to that of the festival; but, as means will not generally permit of so doing, crimson for ordinary use, with purple for Lent, will be sufficient.

These curtains should be hung sufficiently high to protect the candles from wind, and reach nearly to the ground.

Nothing but the candlesticks, cross, and a small tower for the reservation of the blessed sacrament, should be placed on the altar.

The screen, or dossell, is the proper position for the images of the saints; their relics may repose beneath the sacrificial stone, the walls may be hung with flowers and wreaths, but the altar should be free and unincumbered for the holy sacrifice. All the ancient discipline that we have quoted tended to this point.

The form and ornaments of altars are not matters of mere whim and caprice, but of antiquity and authority; their purpose is far too sacred to admit of their being made the vehicles of paltry display and meretricious ornament. Yet every reflecting mind must be both struck and pained with the incongruous decorations of most of the modern altars; the chief

*It should always be remembered that the ceremonies of the church are realities, not representations; that they were instituted not to dazzle the eye but to honour God. Altars are not meant to be merely seen by man, but should be erected to meet the all-searching eye of God. The holy of holies, under the old law, in which no man except the high-priest entered, was overlaid with gold-and should our sanctuary for the reality be less splendid than that of the figure? Surely not. Hence gilding and ornament should not be always turned towards the people, nor a showy antependium conceal dirt and neglect.