[Rationale divinorum officiorum]

of the world. Or twenty-four likely referring to the twenty-four elders in Revelation because of the works and observance of the evangelists. If lamps are added, they represent the gifts of the Holy Spirit; if a glassy sea, baptism is signified. Sometimes also, four others are painted around according to the vision of Ezekiel and the vision of John: the face of a man and the face of a lion on the right; the face of an ox on the left; and the face of an eagle above those four. These are the four evangelists. Hence they are painted with books at their feet, because what they taught in words and writing, they completed in mind and deed. Matthew is allotted the human figure; Mark holds the figure of a lion. These are placed on the right, because Christ’s birth and resurrection were a general joy for everyone. Whence in the Psalm: "And at the morning there is joy." Luke, however, is the calf, because he began from the priest Zechariah and treated Christ’s passion and sacrifice more specially. A calf, which is an animal suitable for the sacrifices of priests. It is also compared to a calf because of two horns, as if two testaments, and because of the four hooves of its feet, as if the four sentences of the evangelists. By this also Christ is figured, who was the calf sacrificed for us, and therefore he is placed on the left, because the death of Christ was sad for the apostles. About this and how blessed Mark ought to be painted, it will be said in the seventh part under the title concerning the evangelists. John, however, has the figure of an eagle, because flying down from on high he says: "In the beginning was the Word." This also signifies Christ, whose youth is renewed like the eagle, because rising from the dead he flourishes and enters heaven. Yet he is not painted alongside, but above, since he designates the ascension and proclaims the Word with him. But since each of these animals has four faces and four wings, how they might be painted will be said in the seventh part under the title concerning the evangelists, where also more will be dealt with concerning this. Sometimes also, the apostles are painted around, or rather beneath, who were witnesses of his word and deed even to the ends of the earth. And they are painted with hair, as the Nazarei Nazarenes, that is, the holy ones. For it was the law of the Nazarenes that from the time of their separation from the common life of men, no razor should pass over their heads. They are also sometimes painted under the form of twelve sheep, because they were killed like sheep for the Lord, but also because of the twelve tribes of Israel. Sometimes they are painted under the form of twelve sheep. Yet sometimes more or fewer sheep are painted around the seat of majesty, but then another thing is figured according to that of Matthew chapter 25, at the end: "When the Son of Man shall come in his majesty, then he shall sit upon the seat of his majesty, setting the sheep on his right and the goats on his left." How the apostles Bartholomew and Andrew ought to be painted will be said in the seventh part under the title concerning their feasts. And note that patriarchs and prophets are painted with scrolls in their hands. Some apostles, however, are painted with books and some with scrolls. Indeed, because before the coming of Christ, faith was shown figuratively, and because it was wrapped in many things within itself, to show which, patriarchs and prophets are painted with scrolls, through which a kind of imperfect knowledge is designated. But because the apostles were perfectly taught by Christ,

therefore they can use books, through which perfect knowledge is fittingly designated. But because some of them committed what they learned to writing for the instruction of others, therefore those are fittingly depicted as doctors with books in their hands, such as Paul, the evangelist, Peter, James, and Judas. Others, however, who wrote nothing stable or approved by the Church, are painted not with books but with scrolls, in sign of their preaching. Whence the Apostle to the Ephesians: "The Lord gave some apostles, some prophets, others evangelists, others pastors and doctors for the work of the ministry." But also the divine majesty is sometimes depicted with a closed book in his hands, because no one was found worthy to open it except the Lion of the tribe of Judah. And sometimes with an open book, so that everyone might read in it that he himself is the light of the world, and the way, the truth, and the life, and the book of life. Why, however, Paul is depicted to the right and Peter to the left of the Savior will be said in the seventh part under the title concerning the evangelists. John the Baptist, however, is depicted as a hermit. Martyrs with the instruments of their torture, as Lawrence on the gridiron, Stephen with stones, and sometimes with palms, which signify victory according to that: "The just shall flourish like the palm tree." And thus the palm is green, thus their memory burns. This is why those who come from Jerusalem carry palms in their hands, in sign that they serve that King who was honorably received in Jerusalem with palms. And afterward, fighting with the devil in the same place, he stood victor and triumphantly entered the palace of heaven with the angels. Whence the verses: "The just shall flourish with the palm and shall shine like the stars." Confessors are painted with their insignia, such as bishops with miters, abbots with cowls, and sometimes with lilies which designate chastity. Doctors with books in their hands. Virgins, according to the Gospel, with lamps. Paul with a book and a sword: with a book, because a doctor or because of his conversion; with a sword, because he was a soldier. Whence the verses: "The sword is the fury of Paul, the book is the conversion of Saul." Generally, however, the images of the holy fathers are sometimes painted on the walls of the church, sometimes on the rear panel of the altar, sometimes in the sacred vestries and other various places, so that we may unceasingly meditate on their acts and holiness, not in an indifferent or useless way. Whence in Exodus, it is commanded by the divine voice that the breastplate of judgment be imprinted on Aaron’s chest with bound knots, so that the priestly heart might not possess flowing thoughts, but that reason alone might constrain it. In which breastplate also, according to Gregory, the names of the twelve patriarchs are commanded to be described, so that to always carry the aforementioned fathers in the heart is to think about the life of the ancients without interruption. Then the priest walks irreprehensibly when he ceaselessly gazes upon the examples of the preceding fathers, when he considers the footsteps of the saints without ceasing, and suppresses illicit thoughts so that he does not wander outside the limit of prayer towards the pursuit of work. It is also to be considered that Jesus is always depicted crowned, as if saying: "Go forth, you daughters of Jerusalem, and see King Solomon in the diadem" with which his mother crowned him. For Christ was crowned with a triple crown. First, by his mother, the crown of mercy on the day of his conception, which crown is twofold: natural and gratuitous, and therefore it is also called optimal, which is a double crown. Second, by his stepmother, the crown of misery on the day of his passion. Third, by his Father, the crown of glory on the day of his resurrection. Whence: "You have crowned him with glory and honor, O Lord." Finally, he will be crowned by his family with the crown of power on the day of the last revelation. For he shall come with the reapers of the earth, judging the orb of the earth in equity. Thus also all the saints are depicted crowned, as if saying: "Daughters of Jerusalem, come and see the martyrs with golden crowns with which the Lord crowned them." And in the Book of Wisdom: "The just shall receive a kingdom of glory and a crown of beauty from the hand of the Lord." The crown of this one is depicted in the form of a round shield, because they enjoy divine protection. Whence they sing rejoicing: "O Lord, you have crowned us as with a shield of your good will." However, Christ's crown is distinguished from the crowns of the saints by the figure of the cross, because through the banner of the cross he merited for himself the glorification of his flesh and for us liberation from captivity and the enjoyment of life. But when any prelate or living saint is painted, the crown itself is depicted not in the form of a round shield, but a square one, so that it may be shown that he flourishes in the four cardinal virtues, as is held in the legend of blessed Gregory.