This brief review of the principal writers who have treated on the Symbolism of Churches and Church Ornaments, concludes our first chapter. In it we have endeavoured to point out an acknowledged desideratum; to shew what suppositions have been advanced on the subject; to set forth wherein, and for what reason, they fail of being satisfactory; to enunciate the principle of _Sacramentality_ as essential for the full appreciation and successful imitation of ancient church architecture; and finally, in referring to the works of some later symbolists, to shew why their hypotheses are incomplete or untenable. We have also brought under review the glaring contrasts between the methods of life of an ancient and modern architect; and, if we may so say, between the machinery of designing and the habit of mind in the two cases. We shall now proceed to examine those arguments which may lead us to suspect that some such principle as Sacramentality really exists. {xxxvi} CHAPTER II THE ARGUMENT A PRIORI It will first be proper to consider whether, regarding the subject _à priori_, that is, looking at the habits and manners of those among whom the symbolical system originated, if it originated anywhere, we have reason to think them at all likely to induce that system. Now, as matter of fact, we know that the train of thought, the every-day observances, above all, the religious rites of the early Christians, were in the highest degree figurative. The rite of Baptism gave the most forcible of all sanctions to such a system; and while it sanctioned, it also suggested, some of the earliest specimens of Christian symbolism. Hence, when that rite was found to be, so to speak, connected with the word formed by the initial letters of our Blessed Saviour's name and titles, arose the Mystic Fish: hence, as we shall see, the octagonal baptistery and font. Indeed, almost every great doctrine had been symbolised at a very early period of Christianity. The Resurrection was set forth in the Phoenix, rising immortal from its ashes: the meritorious Passion of our Saviour, by the Pelican, feeding its young with its own blood: the Sacrament of the Holy Eucharist, by grapes and wheatears, or again by the blood flowing from the heart and feet of the Wounded Lamb into a chalice beneath: the Christian's renewal of strength {xxxvii} thereby in the Eagle, which descending grey and aged into the ocean, rises thence with renewed strength and vigour: the Church, by the Ark, and the vessel [Footnote 9] in which our Lord slept: the Christian's purity and innocence by the Dove: [Footnote 10] again, by the same symbol the souls [Footnote 11] of those who suffered for the Truth: again, though perhaps not so early, the Holy Spirit: the Apostles were also set forth as twelve Doves: [Footnote 12] the Ascension of our Saviour by the Flying Bird; concerning which S. Gregory [Footnote 13] teaches, 'rightly is our Redeemer called a Bird, Whose Body