Christian Symbols

Ikan: ikan adalah salah satu simbol paling penting dari Kristus kepada orang-orang Kristen awal.
Dalam bahasa Yunani, kalimat, "Yesus Kristus, Anak Allah, Juruselamat," adalah "Iesous Christos Theou Yios Soter."
Huruf pertama dari masing-masing kata Yunani, bila disatukan, berbunyi "Ichthys," kata Yunani untuk "ikan"
().. Karena kisah keajaiban roti dan ikan, ikan melambangkan juga, Ekaristi (lihat bergaya simbol ikan di
kanan).
Referensi sastra awal ke ikan sebagai simbol Kristen dibuat oleh Clement dari Alexandria, yang menyarankan orang
Kristen untuk menggunakan burung merpati atau ikan sebagai segel mereka. Tertulianus menulis (dalam "De
Baptismo") "Tapi kita, karena ikan kecil, seperti Yesus Kristus adalah Ikan besar kita, mulai hidup kita di dalam air, dan
hanya sementara kita tinggal di dalam air kita aman dan sehat." Juga digunakan sebagai simbol Kristen adalah lumba-
lumba, paling sering sebagai simbol dari orang Kristen sendiri daripada Kristus, meskipun lumba-lumba juga
digunakan sebagai representasi Kristus

Lamb: simbol Kristus sebagai Anak Domba Paskah dan juga merupakan simbol bagi orang Kristen
(seperti Kristus adalah Gembala kita dan Peter diberitahu untuk memberi makan domba-Nya). Domba juga
merupakan simbol untuk St Agnes (hari raya 21 Januari), martir perawan dari Gereja awal.

Dove: symbol of the Holy Ghost and used especially in representations of our Lord's Baptism
and the Pentecost. It also symbolizes the release of the soul in death, and is used to recall Noe's dove, a harbinger of
hope.

Peacock: As a symbol of immortality (even St. Augustine believed the peackock's flesh to have
"antiseptic qualities" and that it didn't corrupt), the peacock became a symbol of Christ and the Resurrection. Its image
embellished everything from the Catacombs to everyday objects, like lamps, especially in early Romanesque and
Byzantine churches. (The peacock, for obvious reasons, was also used as a symbol for pride, too)

Pelican: The Pelican is a symbol of the atonement and the Redeemer and is often found in Christian
murals, frescos, paintings and stained glass. The pelican was believed to wound itself in order to feed its young with its
own blood. In the hymn "Adoro Te," St. Thomas Aquinas addresses the Savior with, "Pelican of Mercy, cleanse me in
Thy Precious Blood." Allusion is even made to this belief in "Hamlet" (act iv): "To his good friend thus wide I'll ope my
arms And, like the kind, life-rendering pelican, Repast them with my blood."
 Phoenix: The Phoenix is a mythical creature said to build a nest when old, and set it on fire. It would then
rise from the ashes in victory. Because of these myths (believed by the Egyptians, Greeks, and Orientals), the bird

came to symbolize Christ. Ship: As those outside of Noe's Ark were destroyed, the ship became a
perfect early symbol of the Church with its associations with "the barque of Peter, the Fisherman." In the same vein,
the main part of a church's interior, the place where the people worship, is called a "nave," from the Latin "navis" --
ship. The Ark is also a symbol of the Temple through its shape and purpose, both having three levels, etc. And as a
symbol of the Temple and Church, it is a symbol of Mary, sealed off with pitch and closed up by God Himself.

Rainbow: Sign of the Covenant with Noe. Its 7 colors (from the top down: red, orange, yellow,
green, blue, indigo, and violet) recall the 7 Sacraments (7 is the sign of Covenant and completion). In St. John's vision
of Heaven, a rainbow makes an appearance -- over the head of the angel who gives John a book to eat (ch. 10), and
surroudning the throne of God:
Apocalypse 4:2-3 2
And immediately I was in the spirit: and behold there was a throne set in heaven, and upon the throne one sitting. And
he that sat, was to the sight like the jasper and the sardine stone; and there was a rainbow round about the throne, in
sight like unto an emerald.

The Good Shepherd: Some of the earliest depictions of Christ show Him as the Good Shepherd. This type of
representation is found in the Catacombs.

Click to see a picture of The Good Shepherd from the Priscilla Catacombs, and here to see a statue of the Good

Shepherd, dated ca. A.D. 225 (will open in new browser windows). Palm: victory and martyrdom. Palms are
especially made use of on Palm Sunday. The ashes of palms used on Palm Sunday are later burned and used on the

next year's Ash Wednesday to symbolize mortality and penance. Scallop shell: the sea shell, especially
the scallop shell, is the symbol of Baptism, and is found frequently on Baptismal fonts. The dish used by priests to pour
water over the heads of catechumens in Baptism is often scallop-shaped. The scallop, too, is a symbol for the Apostle
James the Greater.

Butterfly: The beautiful butterfly, with the power of flight, emerging from the apparently lifeless cocoon: what could be
a more perfect symbol of the Resurrection?

Unicorn: the unicorn -- mentioned in the Bible, by the way: see Psalm 21:22, 28:6 (Psalms 22 and 29 in the
King James Bible), 92:11; and Isaias 34:7 -- is a symbol of chastity and of Christ Himself. Medieval legend had it that
the unicorn, a feisty and fierce animal, could not be easily hunted, but if a virgin were to sit in the forest, the unicorn
would find her and lay its head upon her lap. The hunter could then come by and take its horn, which was seen as
having profound medical qualities (for ex., it was said to eliminate the harmful effects of a poisoned liquid). The
picturing of a virgin and unicorn together, then, was common during the Age of Faith -- the former representing Our

Lady, and the latter representing Christ, Who brought forth the "horn of salvation." Ermine: the
ermine was believed to have rather died than get its pure white coat dirty and, so, it came to symbolize innocence,
moral purity, and the Christian's desire to die rather than commit a mortal sin. Its fur was used to adorn the clothes of

clerics and royalty. Elephant: the male and female elephant together represent Adam and Eve

Turtledove: because of their reputation for taking only one mate to whom they are faithful for life, turtledoves are a
symbol of Christian fidelity. They are also known for their love of seclusion, a fact mentioned by St. Augustine (City of
God, Book 16, chapter 24).

Rose: the Holy Faith, Our Lady, martyrdom, the secrecy of penance. Five roses grouped together symbolize the 5
Wounds of Christ.
.

Scarab: an ancient symbol of regeneration (the scarab was an especially prevalent symbol in Egypt), the scarab was
adopted by Christians, too, as a symbol for the same and for the Resurrection, in particular, and for Christ Himself.
Habacuc 2:11 was often translated as "For the stone shall cry out of the wall, and the beetle out of the timber shall
answer it." Psalm 21:7's mention of "worm" ("But I am a worm, and no man: the reproach of men, and the outcast of
the people") was often translated as "scarab," and St. Ambrose, Bishop of Milan (A.D. 340-397) referred to Christ as
“The Good Scarabaeus” numerous times, with other Church Fathers, such as SS. Cyril of Alexandria, Augustine, etc.)
following suit.

Owl: the owl has a double meaning: 1) the perfidious Jews who, preferring darkness to light, reject Jesus, and 2) (from
the Aberdeen Bestiary), "In a mystic sense, the night-owl signifies Christ. Christ loves the darkness of night because he
does not want sinners - who are represented by darkness - to die but to be converted and live... The night-owl lives in
the cracks in walls, as Christ wished to be born one of the Jewish people, saying: 'I am not sent but unto the lost sheep
of the house of Israel'. But Christ is crushed in the cracks of the walls, because he is killed by the Jews. Christ shuns
the light in the sense that he detests and hates vainglory... The night-owl flies at night in search of food, as Christ
converts sinners into the body of the Church by preaching. In a moral sense, moreover, the night-owl signifies to us not
just any righteous man, but rather one who lives among other men yet hides from their view as much as possible. He
flees from the light, in the sense that he does not look for the glory of human praise."

Cock: the cock is the harbinger of the dawn, and "Oriens" -- "Dawn" -- is one of the titles for Christ (used especially in
the O Antiphons during Advent). It is, then, a general symbol for Hope. Further, it is ancient belief that the cock's crow
breaks enchantments and evil spells. Prudentius (d. 861), Bishop of Troyes, wrote "They say that the night-wandering
demons, who rejoice in dunnest shades, at the crowing of the cock tremble and scatter in sore affright."

The Aberdeen Bestiary (c. 1200) speaks of the cock thusly:

The crowing of the cock at night is a pleasant sound, and not only pleasant but useful; like a good partner, the cock
wakes you when are asleep, encourages you if you are worried, comforts you if you are on the road, marking with its
melodious call the progress of the night.

With the crowing of the cock, the robber calls off his ambush; the morning star itself is awakened, rises and lights up
the sky; the anxious sailor sets aside his cares, and very often each tempest and storm whipped up by evening winds
moderates. At cockcrow the devout of mind rise eagerly to pray, able once again to read the office. When the cock
crowed assiduously for the last time, Peter himself, the rock of the Church, washed away his guilt, which he had
incurred by denying Christ before cockcrow.

With the crowing of the cock, as with the words of Jesus, hope returns to everyone, the troubles of the sick are eased,
the pain of wounds is lessened, the raging heat of fevers is moderated, faith is restored to those who have fallen. Jesus
watches over those who falter, he corrects those who stray; in short, he looked at Peter and immediately his sin went
away, his denial was put out of mind, his confession followed.

The Winter Hymn of Sunday's Lauds include this hymn from St. Ambrose (d. 397):

Light of our darksome journey here,

With days dividing night from night!
Loud crows the dawn's shrill harbinger,
And wakens up the sunbeams bright.

Forthwith at this, the darkness chill

Retreats before the star of morn;
And from their busy schemes of ill
The vagrant crews of night return.

Fresh hope, at this, the sailor cheers;

The waves their stormy strife allay;
The Church's Rock at this, in tears,
Hastens to wash his guilt away.

Arise ye, then, with one accord!

No longer wrapt in slumber lie;
The cock rebukes all who their Lord
By sloth neglect, by sin deny.

At his clear cry joy springs afresh;

Health courses through the sick man's veins;
The danger glides into its sheath;
The fallen soul her faith regains.

Trefoil: a stylized shamrock, such as St. Patrick used in evangelizing Ireland, the trefoil is a symbol of the Most Holy
Trinity.

Quatrefoil: ubiquitous in Gothic architecture, the quatrefoil symbolizes the four evangelists, as do the Winged Man
(Matthew), Lion (Mark), Ox (Luke), and Eagle (John) -- the four beasts of Ezeckiel and the Apocalypse.

3 Nails: 3 nails symbolize the Crucifixion. They are three in number because two nails were used to secure Christ's
Hands, and a third was used to secure His Feet. The 3 nails are often combined with other symbols, such as they are
in the Jesuit seal -- the letters IHS with the three nails underneath, all surmounted by a Cross.
Anchor: found in the first century cemetery of St. Domitilla, the second and third century epitaphs of the catacombs,
and especially in the oldest parts of the cemeteries of Sts. Priscilla (about 70 examples in this cemetery alone),
Domitilla, Calixtus, and the Coemetarium majus. See Hebrews 6:19.

Egg: the egg is a wonderful symbol of birth and rebirth, an apparently lifeless object out of which comes life. Because
of this, it is a symbol of Christ's Resurrection and is seen most often at Easter. In 2006, a necropolis under the Vatican
revealed an infant who'd been buried holding an egg to symbolize his parents' hope in his resurrection, because of
Christ's Resurrection.

Legend has it that St. Mary Magdalen went to Rome and met with the Emperor Tiberius to tell him about the
Resurrection of Jesus. She held out an egg to him as a symbol of this, and he scoffed, saying that a man could no
more rise from the dead than that egg that she held could turn scarlet. The egg turned deep red in her hands, and this
is the origin of Easter eggs, and the reason why Mary Magdalen is often portrayed holding a scarlet egg.

Another level of symbolism is that the egg represents the Creation, the elements, and the world itself, with the shell
representing the firmament, the vault of the sky where the fiery stars lie; the thin membrane symbolizing air; the white

symbolizing the waters; and the yolk representing earth. Keys: The Keys are the symbol of the authority
of the papacy and the Church's power to "bind and loose" (Matthew 16:19 and Isaiah 22).

"Chi-Rho" or "sigla": the letters "X" and "P," representing the first letters of the title "Christos," were eventually put
together to form this symbol for Christ ("Chi" is pronounced "Kie"). It is this form of the Cross that Constantine saw in
his vision along with the Greek words, TOUTO NIKA, which are rendered in Latin as "In hoc signo vinces" and which

mean "in this sign thou shalt conquer. Alpha-Omega: Alpha, the first letter of the Greek alphabet, and
Omega, the last letter of the Greek alphabet, became a symbol for Christ due to His being called "the First and the
Last." The roots of symbolizing these attributes of God go back further, all the way to the Old Testament where, in
Exodus 34:6, God is said to be "full of Goodness and Truth." The Hebrew spelling of the word "Truth" consists of the 3
letters "Aleph," "Mem," and "Thaw" -- and because "Aleph" and "Thaw" are the first and last letters of the Hebrew
alphabet, the ancients saw mystical relevance in God's being referred to as "Truth." At any rate, the Greek Alpha and
Omega as a symbol for Christ has been found in the Catacombs, Christian signet rings, post-Constantine coins, and
the frescoes and mosaics of ancient churches.
IHS: dating from the 8th c., this is an abbreviation for "IHESUS," the way Christ's Name was spelled in the Middle Ages
(despite popular belief, the monogram stands neither for "Iesus Hominum Salvator" --"Jesus Saviour of Men" -- nor for
"In His Service.") Popularized by St. Bernardine of Siena, the monogram was later used by St. Ignatius of Loyola as a
symbol for the Jesuit Order.

"Crux commissa" or "thau" or "tau": the T-shaped cross is mentioned in the Old Testament and is seen as a
foreshadowing of the Cross of Christ. Ezechiel 9:4:
And the Lord said to him: Go through the midst of the city, through the midst of Jerusalem: and mark Thau upon the
foreheads of the men that sigh, and mourn for all the abominations that are committed in the midst thereof.

The Thau of Ezechiel was itself presaged by the image of Moses's brazen serpent that he held up on a pole in
Numbers 21:

And the Lord said to him: Make brazen serpent, and set it up for a sign: whosoever being struck [by the "fiery
serpents"] shall look on it, shall live. Moses therefore made a brazen serpent, and set it up for a sign: which when they
that were bitten looked upon, they were healed.

Because of these verses, at least one of the ancients believed the Thau to be the form of the Cross of Jesus. Tertullian
wrote, "The Greek letter and our Latin letter T are the true form of the cross, which, according to the Prophet, will be
imprinted on our foreheads in the true Jerusalem." (Contra Marc., III, xxii)

If "Thau" was the true form of the Cross, the existence of the titulus crucis (the plaque that bore the inscription "Jesus
of Nazareth, King of the Jews") would have made the Cross at least appear to be a "crux immissa" (see below), and
there would have had to have been enough of the upright post over the arms on which to affix it. Nonetheless, whether
the "immissa" or commissa" was the true form of the Cross, at the very least the Thau depicts the Cross of Christ
symbolically, and St. Francis of Assisi took the Thau as the symbol of his Franciscan Order.

"Crux immissa" or "Latin Cross": the most common form of the Cross and believed to be of the style on which Jesus
died.

Byzantine Cross: used mostly by the Eastern Catholic and Eastern Orthodox Churches. The second cross-bar at top
is for the INRI inscription; the bottom cross-bar is His footrest.

Slavonic Cross: used most often by Eastern Catholics and Russian Orthodox, this Cross is the Byzantine Cross with
the footrest at a diagonal. This slant is said to represent one of a few things:
  the footrest wrenched loose from the Christ's writhing in intense physical suffering; lower side representing
"down," the fate of sinners, while the elevated side represents Heaven;
 the lower side represents the bad thief (known to us as Gestas through the apocryphal "Acts of Pilate"
("Gospel of Nicodemus") while the elevated side to Christ's right represents the thief who would be with Him in
Paradise (St. Dismas);
 the "X" shape of the slanted "footrest" against the post symbolizes the cross on which St. Andrew was
crucified.

Greek Cross: a very common artistic representation of the Cross. Crosses such as this one and the Tau were also
popular because they were easily disguised, an important feature for persecuted Christians.

Jerusalem Cross: also called the "Crusaders' Cross," it is made up of 5 Greek Crosses which are said to symbolize a)
the 5 Wounds of Christ; and/or b) the 4 Gospels and the 4 corners of the earth (the 4 smaller crosses) and
Christ Himself (the large Cross). This Cross was a common symbol used during the wars against Islamic
aggression. (see less stylized version at right)

Maltese Cross: associated with the Knights of St. John (also known as the "Hospitallers of St. John of Jerusalem" or
simply "Knights of Malta"), this Cross's 8 points are said to symbolize the 8 Beatitudes and the Beatitudes' associated
obligations. The Order of St. John ran hostels and hospitals for Christian pilgrims to Jerusalem, but eventually had to
fight during the wars of Islamic aggression. It is said that the Maltese Cross is a symbol within a symbol in that it is
made of the initial letters of the Greek words for, "Jesus Christ, God, Son, Savior" ("Iesous Christos Theou Huios
Soter"), which forms the acrostic for the word "fish" (see "fish" above). When these letters -- -- (Iota, Chi, Theta,
Upsilon, Sigma) are stacked on top of each other and their "ends" closed, they form a Maltese Cross.

Baptismal Cross: consisting of the Greek Cross with the Greek letter "X", the first initial of the title "Christ," this Cross
is a symbol of regeneration, hence, its association with Baptism

Graded Cross: this Cross, also known as the "Calvary Cross," has 3 steps which represent the three Theological
Virtues: Faith, Hope and Charity.
Evangelist's Cross: the 4 steps at the bottom of the Cross stand for Matthew, Mark, Luke and John.

"Crux decussata" ("decussated cross") or "St. Andrew's Cross": called "decussated" because it looks like the
Roman Numeral "10" (decussis), it is also called St. Andrew's Cross because St. Andrew was supposed to have been
crucified on a cross of this shape.

Celtic Cross ("the Cross of Iona"): stone crosses in this form dot the landscapes of Ireland and Scotland and are

associated with the evangelization of these lands. St. Brigid's Cross: St. Brigid fashioned a Cross
out of rushes as she sat near a dying chieftan's bed. He asked her about what she was doing and in explaining, she
recounted the story of Christ, whereupon the chieftan converted. Catholics -- especially Irish Catholics -- fashion
Crosses like these on the Feast of St. Brigid (1 February).

Peter's Cross: because when Peter was to be martyred he chose to be crucified upside-down out of respect for Christ,
the upside-down Latin Cross has become his symbol and, thereby, a symbol of the papacy. Sadly, this cross has been
co-opted by Satanists whose purpose of "inverting" Christianity (e.g. as in their Black 'Masses') is expressed by taking
the Latin Cross of Christ and inverting it. At various anti-Catholic Protestant websites, I've seen pictures of the Holy
Father standing in front of Peter's Cross with captions such as "The Pope worships Satan!!!!!!!" It'd be funny if it weren't
so sad and ignorant.

Papal Cross: the three cross-bars represent the Latin Pope's triple role as Bishop of Rome, Patriarch of West, and
successor of Peter, Chief of the Apostles

Lorraine Cross: used by archbishops and patriarchs. Also known as a "Caravaca Cross" because of a miracle,
involving a Patriarch's Cross, that took place in Caravaca, Spain. See the page on Crucifixes for more information.
5-point Star: the Star of Bethlehem; the 5 Wounds of Christ. This symbol inverted, such that a single point is at the
bottom and two points are at the top, is a Satanic symbol indicating a goat's head.

Torch of Truth: Symbol of the Dominican Order, often shown being carried in the mouth of a little black and white dog.
It originates in a dream St. Dominic's mother had when she was pregnant with the Saint: she dreamed of her child as a
little black and white dog illuminating the world by carrying a torch in his mouth. The Dominican Order St. Dominic
founded is known as the "Order of Preachers," the colors of its habit are white and black.

The Symbology of Numbers

 the Undivided Oneness of God
1
the two natures of Christ; both the Divine and the material
2
the Three Persons of the Most Holy Trinity, the three Magi and their gifts
3
the Evangelists and their Gospels; the elements, humors and material world; North,
4South, East, and West; the four seasons
the Five Wounds; the senses
5
the days of creation; creation fallen; imperfection
6
covenant, oath; perfection; the day God rested (the Sabbath being the sign of the
7Covenant with Adam); the seven colors the rainbow (a sign of the Covenant made with
Noe); the seven Sacraments (the Covenant sign made with the Church); the Gifts of
the Holy Ghost; the virtues and vices

the visible world, made in seven days, with the invisible kingdom of grace following;
8regeneration
man's imperfection; the choirs of Angels
9
the Commandments; the Plagues of Egypt
10
the tribes of Israel; the Apostles; the signs of the Zodiac; the hours of the day and the
12hours of the night; the penetration of matter with spirit (3 X 4)
betrayal; Judas
13
the number of years of Jesus's human life
33
testing and trial; the years of the Deluge; the years of wandering in the desert in
40Exodus; the days Moses spent on Mt. Sinai; Christ's days in the desert
the number of the Beast. (Also 616 in some later manuscripts, a number rejected by
666St. Irenaeas as a scribal error).
the milennium -- the Church Age
1000

Precious Stones of Sacred Scripture

 Exodus 28:15-21

And thou shalt make the rational of judgment with

embroidered work of divers colours, according to the
workmanship of the ephod, of gold, violet, and purple, and
scarlet twice dyed, and fine twisted linen. It shall be four
square and doubled: it shall be the measure of a span both in
length and in breadth. And thou shalt set in it four rows of
stones. In the first row shall be a sardius stone, and a topaz,
and an emerald: In the second a carbuncle, a sapphire, and a
jasper: In the third a ligurius, an agate, and an amethyst: In
the fourth a chrysolite, an onyx, and a beryl. They shall be set
in gold by their rows. And they shall have the names of the
children of Israel: with twelve names shall they be engraved,
each stone with the name of one according to the twelve
tribes.
Jewish Encyclopedia:

The vestments of the high priest were interpreted in three ways. The explanation of Philo is
as follows ("Vita Mosis," iii. 209): His upper garment was the symbol of the ether, while the
blossoms represented the earth, the pomegranates typified running water, and the bells
denoted the music of the water. The ephod corresponded to heaven,
and the stones on both shoulders to the two hemispheres, one above
and the other below the earth. The six names on each of the stones
were the six signs of the zodiac, which were denoted also by the
twelve names on the breastplate. The miter was the sign of the crown
which exalted the high priest above all earthly kings.

Josephus' explanation is this ("Ant." iii. 7, § 7): The coat was the
symbol of the earth, the upper garment emblemized heaven, while the bells and
pomegranates represented thunder and lightning. The ephod typified the four elements, and
the interwoven gold denoted the glory of God. The breastplate was in the center of the
ephod, as the earth formed the center of the universe; the girdle symbolized the ocean, the
stones on the shoulders the sun and moon, and the jewels in the breastplate the twelve
signs of the zodiac, while the miter was a token of heaven.

St. Thomas Aquinas, Summa Theologica:

According to some, the literal reason for these vestments was that they
denoted the disposition of the terrestrial globe; as though the high-priest
confessed himself to be the minister of the Creator of the world, wherefore it
is written (Wis. 18:24): "In the robe" of Aaron "was the whole world"
described. For the linen breeches signified the earth out of which the flax
grows. The surrounding belt signified the ocean which surrounds the earth. The violet tunic
denoted the air by its color: its little bells betoken the thunder; the pomegranates, the
lightning. The ephod, by its many colors, signified the starry heaven; the two onyx stones
denoted the two hemispheres, or the sun and moon. The twelve precious stones on the
breast are the twelve signs of the zodiac: and they are said to have been placed on the
rational because in heaven, are the types [rationes] of earthly things, according to Job
38:33: "Dost thou know the order of heaven, and canst thou set down the reason [rationem]
thereof on the earth?" The turban or tiara signified the empyrean: the golden plate was a
token of God, the governor of the universe.

In St. John the Divine's vision of the Heavenly Jerusalem, the City stood on a
foundation of 12 stones, each correlating with one of the stones of the breast
plate. The stones, though, are in a different order -- with the last stone of the
breastplate (the stone associated with the tribe of Benjamin) listed first.
 Apocalypse 21:19-21

And the foundations of the wall of the city were adorned with all manner of precious stones.
The first foundation was jasper: the second, sapphire: the third; a chalcedony: the fourth, an
emerald: The fifth, sardonyx: the sixth, sardius: the seventh, chrysolite: the eighth, beryl: the
ninth, a topaz: the tenth, a chrysoprasus: the eleventh, a jacinth: the twelfth, an amethyst.
And the twelve gates are twelve pearls, one to each: and every several gate was of one
several pearl. And the street of the city was pure gold, as it were, transparent glass.

The true identity of these stones is a fascinating matter -- but one in much dispute due to
the ancients' not having precise names for the various rocks and minerals. Below is a table
which indicates the names of the stones as given in different texts, and "best guesses" as to
their modern identities according to the Catholic and Jewish Encyclopediae.

Key:
BP: Breast Plate
FS: Foundation Stone
DR: Douay-Rheims
KJV: King James Version
NIV: New International Version
NASB: New American Standard Bible
CE: Catholic Encyclopedia, 1905-1917
JE: Jewish Encyclopedia, 1901-1906

Hebrew acc. to
BP FS Septuagint Josephus Vulgate DR KJV NIV NASB CE JE
CE (and JE)
Red Carnelian, a Sard or Blood
1 6 Arm Sardion Sardonyx Sardius Sardius Sardius Ruby Ruby
species of Chalcedony red Jasper
Ghtrh Chrysolite or
2 9 Topazion Topaz Topazius Topaz Topaz Topaz Topaz Chrysolite
(JE: Ptdh) Topaz
Brqm (JE:
3 4 Smaragdos Smaragdos Smaragdus Emerald Carbuncle Beryl Emerald Emerald Rock Crystal
Yhlm)
Gphr Garnet or
4 3 Anthrax Anthrax Carbunculus Chalcedony Emerald Turqoise Turquoise Oriental Ruby
(JE: Nfk) Emerald
Lapis lazuli or Lapis lazuli or
5 2 Mghry Sappheiron Sappheiros Sapphirus Sapphire Sapphire Sapphire Sapphire
Sapphire Sapphire
Yhlm Beryl, Emerald, or Opaque stone of
6 8 Onychion Beryllos Beryllus Beryl Diamond Emerald Diamond
(JE: Yshphh) Aquamarine green color
Crimson, red, or
7 11 lshm Ligurion Liguros Ligurius Jacinth/ Ligurius Ligure Jacinth Jacinth Amber or Jacinth
orange zircon
Agate/
8 10 Shbw Achates Achates Achates Agate Agate Agate Agate Agate
Chrysoprasus
9 12 Ahlmh Amethystos Amethystos Amethystus Amethyst Amethyst Amethyst Amethyst Amethyst Amethyst
10 7 Trshysh Chrysolithos Chrysolithos Chrysolithus Chrysolite Beryl Chrysolite Beryl Topaz Beryl
11 5 Shhm Beryllion Onyx Onychinus Onyx/Sardonyx Onyx Onyx Onyx Onyx, quartz Malachite
12 1 Yshphh Iaspis Iaepis Iaspis Jasper Jasper Jasper Jasper Jasper Ring-stone
Each of the breastplate stones had a name of one of the 12 Tribes of Israel engraved on it,
and each, as the writings of St. Thomas Aquinas indicate, is associated with one of the
Mazzaroth (Signs of the Zodiac). Though I've seen endless variations as to which Zodiac sign
goes with what Tribe, I list those mentioned in Bullinger's "The Witness of the Stars" (1893).

At any rate, in the days of the early Church, Andreas of Cappadocia Caesarea (A.D. 431-506)
associated each of foundation stones with one of the Apostles, including Paul, but omitting
James the Greater, and, naturally, replacing the original Judas with Matthias. I don't vouch for
the quality of the information in this last column as I've been unable to find his writings for
myself, but include what I've found in various internet sources. (Note that sometimes the Tribe
of Joseph is not counted, and the Tribe of Levi is often not counted as a separate Tribe.
 Instead, the Tribes headed by Joseph's sons, Mannaseh and Ephraim, are counted).

Key:
After Tribes' names:
(R) born of Rachel
(L) born of Lia (Leah)
(B) born of Bala (Bilhah), Rachel's handmaid
(Z) born of Zelpha (Zilpah), Lia's handmaid

BP FS Vulgate Douay-Rheims CE Tribe Tribal Symbol (Zodiac Sign) Apostle

Carnelian, a species of
1 6 Sardius Sardius Ruben (Reuben) (L) Mandrake (Aquarius) Philip
Chalcedony
2 9 Topazius Topaz Chrysolite Simeon (L) City of Schechem (Pisces) Matthew
3 4 Smaragdus Emerald Emerald Levi (L) Urim and Thummim (Libra) John
4 3 Carbunculus Chalcedony Oriental Ruby Juda (Judah) (L) Lion (Leo) Andrew
5 2 Sapphirus Sapphire Lapis lazuli or Sapphire Zabulon (L) Ship (Virgo) Paul
Beryl, Emerald, or
6 8 Beryllus Beryl Issachar (L) Sun and moon (Cancer) Thomas
Aquamarine
Crimson, red, or orange
7 11 Ligurius Jacinth/Ligurius Dan (B) Eagle or serpent (Scorpio) Simon
zircon
8 10 Achates Agate/Chrysoprasus Agate Gad (Z) Camp (Aries) Jude
Female figure and olive-tree
9 12 Amethystus Amethyst Amethyst Aser (Asher) (Z) Matthias
(Sagittarius)
10 7 Chrysolithus Chrysolite Topaz Nephtali (Napthali) (B) Deer, stag (Capricornus) Bartholomew
Joseph (R) (Menasseh and Ephraim)
Joseph: Egypt; sheaf of wheat
NT: Joseph and Menasseh; Dan
Ephraim: Ox (Taurus) James the
11 5 Onychinus Sardonyx Onyx, quartz omitted
Less
Menasseh: Unicorn; arrows and
Note: Manasses (Menasseh) and
olive branch (Taurus)
Ephraim were Joseph's sons
12 1 Iaspis Jasper Jasper Benjamin (R) Wolf (Gemini) Peter

For a very interesting and beautiful passage on the meanings of gemstones

-- one which clearly shows the confusion of the matter --
see this excerpt from J.K. Huysman's novel, "The Cathedral."

Liturgical Vestments
 When vesting for the liturgy, the cleric
first washes his hands, praying:

Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you
with purity of mind and body.

Latin version:
Da, Domine, virtutem manibus meis ad abstergendum omnem maculam ut sine
pollutione mentis et corporis valeam tibi servire.

Then he puts on his:

Amice
Symbol of the helmet of salvation

The amice is a rectangular piece of white linen with two strings at the upper corners
which a cleric uses underneath his alb to cover the neck so that the Roman collar of
the cassock is hidden. The word amice comes from the Latin amicire, meaning "to
cover" and, because the heads of criminals condemned to death were covered in
linen, the amice recalls the humiliation which was put upon Christ. As he puts on the
amice, the priest kisses the Cross on the Amice and prays:

Place upon me, O Lord, the helmet of salvation, that I may overcome the assaults of
the devil.

Latin version:
Impone, Domine, capiti meo galeam salutis, ad expugnandos diabolicos incursus.

Alb
Symbol of purity
The alb is the long white, robe-like vestment worn by all clerics at liturgical
celebrations (celebrant, concelebrant, deacon, or acolyte). The alb (from Latin word
alba, meaning "white") can be traced to the ancient Roman alb worn under a cloak or
tunic; its color symbolizes purity and its form recalls that described in Ezekiel 28:4.
As he puts on his alb, he prays:

Purify me, O Lord, and cleanse my heart; that, being made white in the Blood of the
Lamb, I may come to eternal joy.

Latin version:
Dealba me, Domine, et munda cor meum; ut, in sanguine Agni dealbatus, gaudiis
perfruare sempiternis.

Cincture
Symbol of Chastity

The cincture ties the alb at the waist. As he ties it, he prays:

Gird me, O Lord, with the girdle of purity, and extinguish in me all evil desires, that
the virtue of chastity may abide in me.

Latin version:
Praecinge me, Domine, cingulo puritatis, et exstingue in lumbis meis humorem
libidinis; ut maneat in me virtus continentia et castitatis.

Maniple
 Symbol of the acceptance of suffering

The maniple is a narrow strip of linen, of the same color as the chasuble, suspended
from the left forearm so that if falls equally on both sides of the arm. It is to remind
the cleric that he must patiently bear the cares and sorrows of this earthly life in the
service of God and for Heavenly reward. Bishop puts on the maniple at the Altar after
the Confiteor; other clerics put it on in the sacristy before the service. As the cleric
puts on the maniple, he kisses the Cross on the maniple and prays:

Grant, O Lord, that I may so bear the maniple of weeping and sorrow, that I may
receive the reward for my labors with rejoicing.

Latin version:
Merear, Domine, portare manipulum fletus et doloris; ut cum exsultatione recipiam
mercedem laboris.

Stole
Symbol of the clerical office,
immortality, and the yoke of Christ

The stole, matching the liturgical color, is a long, scarf-like vestment worn over the
alb and under the dalmatic/chasuble. The priest wears the stole around his neck so
that it hangs equally down his chest in front or forms an X-shaped Cross; the deacon
wears his stole over the left shoulder and tied at his right side; the Bishop wears his
stole so that it hangs equally down his chest. As he puts on the stole, the priest
kisses the Cross on the stole and prays:

Restore unto me, O Lord, the stole of immortality, which was lost through the guilt of
our first parents: and, although I am unworthy to approach Your sacred Mysteries,
nevertheless grant unto me eternal joy.

Latin version:
Redde mihi, Domine, stolam immortalitatis, quam perdidi in praevaricatione primi
parentis: et, quamvis indignus accedo ad tuum sacrum mysterium, merear tamen
gaudium sempiternum.

Chasuble or Cope

For the Eucharistic Liturgy: Chasuble

The chasuble, also matching the liturgical color, is is the long, often ornate,
sleeveless poncho-like garment worn by priests and bishops over the alb and stole
during the sacrifice of the Mass. As he puts on the chasuble, he prays:

O Lord, Who said: My yoke is easy and My burden light: grant that I may bear it well
and follow after You with thanksgiving. Amen.

Latin version:
Domine, qui dixisti: Iugum meam suave est et onus meum leve: fac, ut istud portare
sic valeam, quod consequar tuam gratiam. Amen.

For non-Eucharistic Liturgy: Cope

The cope is a large mantle worn by clerics (including deacons) at some liturgical
celebrations (but not at the Mass) -- for example, during Processions and
Benedictions of the Blessed Sacrament. It matches the color of the liturgy and is
worn in the same way as the chasuble or dalmatic.

Deacon for the Eucharistic Liturgy: Dalmatic

Instead of a chasuble like a priest wears, the deacon wears the sleeved dalmatic,
also matching the liturgical color, over his alb and stole. Bishops also wear a
dalmatic at major solemn feasts and ordinations. It symbolizes charity, justice, and
the sufferings of Christ. As he puts on the dalmatic, the deacon or bishop prays:

Lord, endow me with the garment of salvation, the vestment of joy, and with the
dalmatic of justice ever encompass me.

Biretta
The biretta is a tri-cornered or square-shaped hat with silk trim, tuft (except for the
birette of seminarians and cardinals) and three raised wings, called "horns," on top at
three corners (the side of the hat without the horn is worn on the left side of the
head). It is made of scarlet silk for cardinals, violet silk for bishops, and black merlino
for priests, deacons, and seminarians.

In addition to the above,

the Bishop wears a:

Pectoral Cross
The pectoral cross is a cross, usually about 6 inches in height, worn around the neck
of a bishop and suspended by either cord (in liturgical vestments or choir) or chain (in
abito piano). The cord is scarlet and gold for a cardinal; green and gold for a bishop.
The pectoral cross is worn on the chest of prelates so as to keep the Cross close to
their hearts.

Crozier
The crozier is the shepherd's staff used by bishops. The crozier has always been in
the Church a symbol of the bishop's pastoral role. In the very early Church, it was
made of wood, but in the early Middle Ages metal (silver and gold, depending on
rank) was used instead. Wooden croziers again began to be used during the time of
Vatican II and are common today.

Popes don't use a crozier, and only since the time of Vatican II have they used a
crozier-like staff called the "pastoral staff." The pastoral staff is silver with a crucifix at
the top.

Episcopal Ring
When a Bishop is consecrated as Bishop, he receives a ring representing his office
(Cardinals receive their own special ring, also). The Pope's ring, known as the
"Fisherman's Ring," is the personal and unique seal of that reigning Pontiff and is (or
at least used to be) destroyed on his death.

Zucchetto
The zucchetto is the silk yarmulka-like skullcap worn by bishops. The Pope's
zucchetto is white; the cardinals' zucchetti are scarlet; the bishops' zucchetti are
violet. Priests may use a black cloth zucchetto for everyday wear, but not during the
liturgy.
 Mitre
The mitre imitates the Old Testament priestly headcovering and is the headdress of
bishops, worn at liturgical functions. It is either precious, golden (orphreyed), or
simple (simplex). The precious mitre is worn by celebrants, the simple by
concelebrants, and the golden by the celebrant at an ordination. All cardinals wear a
damasked mitre (simplex) in presence of the Pope. It is very tall and made of layered
white damask silk.

In addition to the above,

a Metropolitan (Archbishop) wears a:

Pallium
The pallium is worn only by archbishops (in their own dioceses), patriarchs, and the
Pope, as symbol of their authority. It's a band of white wool adorned with 6 small
black crosses, worn around the neck with extensions front and back, and pinned to
the chasuble in three places about the neck. The non-silk part of the pallium is made
of white wool, part of which is supplied by two lambs presented annually by the
Lateran Canons Regular on the feast of St. Agnes (21 January). The lambs are
solemnly blessed on the high altar of that church after the pontifical Mass, and then
offered to the pope, who sends palliums made of their wool to the archbishops.

In addition to the above, the Pope wears a:

Fanon
The fanon is a vestment , rarely used nowadays, reserved for the Pope during a
pontifical Mass. It consists of a double mozzetta (short shoulder-cape worn by
bishops outside the liturgy), the first going under the stole and the second over the
chasuble.

Liturgical Colors

White
Season of Christmas
light Season of Easter
innocence Feasts of the Lord, other than of His passion
purity Feasts of Mary, the angels, and saints who were not martyrs
joy All Saints (1 November)
triumph Feasts of the Apostles
glory Nuptial Masses
Masses for the dead (Requiem Masses) when the deceased is a baptized child who
died before the age of reason
 Note: White is the color of Popes' non-liturgical dress. White can be replaced by Silver.

Red
Feasts of the Lord's passion, Blood, and Cross
the Passion Feasts of the martyrs
blood Palm Sunday
fire Pentecost
God's Love
martyrdom Note: Red is the color of Cardinals' non-liturgical dress

Green
Time After Epiphany
the Holy Ghost Time After Pentecost
life eternal
hope

Violet
Season of Advent
penance Season of Septuagesima
humility Season of Lent
melancholy Rogation Days
Ember Days (except for Pentecost Ember Days)
Vigils except for Ascension and Pentecost
Good Friday

Note: Violet, literally "amaranth red," is the color of Bishops', Archbishops', and
Patriarchs' non-liturgical dress

Black
All Souls Day
mourning Masses for the dead (Requiem Masses), except for baptized children who've died
sorrow before the age of reason

Rose
Gaudete Sunday (Third Sunday of Advent)
joy Laetare Sunday (Fourth Sunday of Lent)

Gold
Gold can replace white, red, or green (but not violet or black)
joy

Good Friday
Good Friday1 (also called "Great Friday" or "Holy Friday") is the most somber day of the entire year. A
silence pervades, socializing is kept to a minimum, things are done quietly; it is a day of mourning; it is
a funeral. The Temple of the Body of Christ is destroyed, capping the the penitential seasons begun
on Septuagesima Sunday and becoming more intense throughout Lent. Traditional Catholics wear
black, cover their mirrors, extinguish candles and any lamps burning before icons, keep amusements
and distractions down, and go about the day in great solemnity.

Jesus was put on the Cross at the very end of the third hour (the time between 9 and noon), and
almost the sixth hour. He died at the ninth hour:

Mark 15:25, 33
And it was the third hour, and they crucified Him... And when the sixth hour was come, there was
darkness over the whole earth until the ninth hour.

Because Jesus was on the Cross between the hours of Noon and 3:00 PM, these three hours today
are considered the most sacred of all. A devotion called "Tre Ore" or "Three Hours' Agony" might be
held at this time; if not, you can do it yourself by meditating on His Passion -- reading the Gospel
narratives of the Passion, making the Stations of the Cross by yourself, praying the Sorrowful
Mysteries of the Rosary, praying the Litany of the Passion, etc. Draw the curtains, take the phone off
the hook, turn off televisions and radios, quiet your environment and yourself, and meditate on what
Christ has done for you. At 3:00, "The Hour" He died, the atmosphere should be as if you are standing
next to the deathbed of your father who died a moment ago.

Catholics also focus their attention on Mary this day and tomorrow (Holy Saturday), empathizing with
the pain she endured as Our Lady of Sorrows. In another break in the tradition of veiling statues since
Passion Sunday, they might dress the image of Our Lady in a black dress or veil, placing flowers of
mourning before it in her honor.
Though a somber atmosphere will last until the Easter Vigil, after "The Hour" (3:00 PM) passes, it
eases a bit, and life can go back to a "somber normal." The phone can put back on the hook, etc., but
candles and other symbols of Christ shouldn't be used, music shouldn't be played, raucous games
should be eliminated, etc., while Christ is "in His Tomb" -- i.e., until after Vigil of Holy Saturday when
Eastertide officially begins.

No true Mass is offered today (or tomorrow until the Vigil tomorrow evening); instead a liturgy called
the "Mass of the Presanctified" is offered , which is not a true Mass because no consecration takes
place. Instead, we consume Hosts consecrated at yesterday's Mass. Vestment colors will be black,
and the liturgy consists of lessons, prayer, St. John's version of the Passion, and ends with a long
series of prayers for various intentions: the Church, the Pope, the faithful, those engaged in public
affairs, catechumens, the needs of the faithful, unity, the conversion of the Jews, the conversion of
infidels. These intentions are called the Great Intercessions, and we kneel after each.

Then the Cross will be unveiled and and elevated to be adored by our kneeling three times before it at
the words "Venite, adorémus" (come, let us adore). We kneel thrice because He was mocked thrice:
in the high priest's courtyard, in Pilate's house, and on Mt. Calvary. Then the priest lays the Cross on
a cushion and covers it with a white veil to symbolize the Entombment. He takes off his shoes, like
Moses before God, and kneels three times as the choir chants. He and his acolytes kneel and kiss the
Cross.

The Cross is held up for us, and we file past - - men first, then women -- to kneel and kiss the Cross
while the choir sings the Improperia (the Reproaches) of Christ, in which Our Lord reminds of us all
He has done for us and our ingratitude towards Him. Note the use of the singular "thee" in these
Reproaches. Our Lord is speaking to you. The first three of the twelve Reproaches are:

O My people, wha have I done to thee? Or wherein have I afflicted thee? Answer Me. Because I led
thee out of the land of Egypt, thou hast prepared a Cross for thy Savior.

Because I led thee out through the desert forty years: and fed thee with manna, and brought thee into
a land exceeding good, thou has prepared a Cross for thy Savior.

What more ought I to have done for thee, that I have not done? I planted thee, ineed, My most
beautiful vineyard: and thou has become exceeding bitter to Me: for in My thirst thou gavest Me
vinegar to drinkL and with a lance thou hast pierced the side of thy Savior.

A second choir responds to each of those Reproaches with a trisagion in Greek and Latin. You might
recognize its English translation if you've ever prayed the Divine Mercy chaplet:

O holy God!
O holy God!
O holy strong One!
O holy strong One!
O holy immortal One, have mercy on us.
O holy immortal One, have mercy on us!

The remaining nine Reproaches are answered with the response " O my people, what have I done to
thee? or wherein have I afflicted thee? Answer me." ("Popule meus, quid feci tibi? aut in quo
constristavi te? responde mihi."). The words evoke awe in reminding us of our ancient Israelite
heritage -- and evoke humility in recalling how our ancestors failed repeatedly:

For thy sake I scourged Egypt with its first-born: and thou didst deliver Me up to be scourged.

I led thee out of Egypt having drowned Pharao in the Red Sea: and thou to the chief priests didst
deliver Me.

I opened the sea before thee: and thou with a spear didst open My side.
I went before thee in a pillar of cloud: and thou didst lead Me to the judgment hall of Pilate.

I fed thee with manna in the desert; and thou didst beat Me with blows and scourges.

I gave thee the water of salvation from the rock to drink: and thou didst give Me gall and vinegar.

For thy sake I struck the kings of the Chanaanites: and thou didst strike My head with a reed.

I gave thee a royal scepter: and thou didst give My head a crown of thorns.

I exalted thee with great strength: and thou didst hang Me on the gibbet of the Cross.

After the Reproaches, we receive Communion, receiving Hosts consecrated at yesterday's Mass.

It is customary for churches to offer the Way of the Cross devotion on this day, especially around
3:00, the hour of His death. And, again, there may be a tenebrae service (consisting of the Matins and
Lauds for Holy Saturday).

Our Lord was laid in the tomb owned by St. Joseph of Arimethea,
at a site over which stands now the Basilica of the Holy Sepulchre,
first built on the spot by St. Helena, mother of Constantine the
Great. In Jesus's time, the tomb was outside the city; by the time
St. Helena was told of it, it was inside the city walls because
Hadrian expanded the city's perimeter -- and had built a pagan
temple over the site. The basilica built by St. Helena was
destroyed by Caliph al-Hakim in A.D. 1009, and was later re-built
over time. 2

The exact spot where "the New Adam" was crucified is marked
inside the Basilica, and is said to stand over the place where the
first Adam was buried. Matthew tells us what happened when Our
Lord's Soul left His Body:

Matthew 27:51
And behold the veil of the temple was rent in two from the top even to the bottom, and the earth
quaked, and the rocks were rent.

Tradition tells us that among those rocks which were rent were
those beneath the Cross, and that His Blood dripped down into
the crevices (visible today) and reached the spot where the first
Adam was interred. The Blood of the New Adam covers the sins
of the first Adam! 3 A chapel to the first Adam sits under the area
marked as the place Our Lord died.

We know the names of the thieves between whom Jesus was

cruficied from the apocryphal "Acts of Pilate" (or "Gospel of
Nicodemus"), attributed to St. Nicodemus, the member of the
Sanhedrin who, along with St. Joseph of Arimethea, entombed
Jesus (John 19:39). Book IX:5 reads

Then Pilate commanded the veil to be drawn before the

judgement-seat whereon he sat, and saith unto Jesus: Thy nation
hath convicted Thee as being a king: therefore have I decreed
that Thou shouldest first be scourged according to the law of the
pious emperors, and thereafter hanged upon the Cross in the
garden wherein Thou wast taken: and let Dysmas and Gestas
the two malefactors be crucified with Thee.

Dismas is considered a Saint -- the patron of prisoners -- and his memorial is on 25 March, the date
believed to be the date of the Crucifixion. You'll note that the date is the same as the Feast of the
Annunciation, when St. Gabriel visited Mary to tell her she was to have a son; it is ancient tradition
that the Prophets died on the same day they were conceived. Legend has it that when the Holy Family
went on their "flight to Egypt" to escape Herod's wrath, they were accosted by thieves, among whom
were Dismas and Gestas. Dismas felt that there was something different about this Family, and
ordered his comrades to leave them alone. His act of natural virtue was repaid by the supernatural gift
of faith he received when being crucified next to Our Lord. This pious tale is recounted in the Arabic
Infancy Gospel, an apocryphal book likely dated to the 4th c., and originally in Syriac. In it, the thieves'
names are given as Titus and Dumachus:

And turning away from this place, they came to a desert; and hearing that it was infested by robbers,
Joseph and the Lady Mary resolved to cross this region by night. But as they go along, behold, they
see two robbers lying in the way, and along with them a great number of robbers, who were their
associates, sleeping. Now those two robbers, into whose hands they had fallen, were Titus and
Dumachus. Titus therefore said to Dumachus: I beseech thee to let these persons go freely, and so
that our comrades may not see them. And as Dumachus refused, Titus said to him again: Take to
thyself forty drachmas from me, and hold this as a pledge. At the same time he held out to him the
belt which he had about his waist, to keep him from opening his mouth or speaking. And the Lady
Mary, seeing that the robber had done them a kindness, said to him: The Lord God will sustain thee
by His right hand, and will grant thee remission of thy sins. And the Lord Jesus answered, and said to
His mother: Thirty years hence, O my mother, the Jews will crucify me at Jerusalem, and these two
robbers will be raised upon the cross along with me, Titus on my right hand and Dumachus on my left;
and after that day Titus shall go before me into Paradise. And she said: God keep this from thee, my
son. And they went thence towards a city of idols, which, as they came near it, was changed into
sand-hills.

See also: the footnotes of the Mary Gardens page for information about and pictures of the flowers
that the women used for Jesus's funeral, and the page on the Feast of the Exaltation of the Holy
Cross for information about the True Cross.

Customs
Because Christ spent 40 hours in His tomb (from 3 PM Good Friday until 7 AM Pascha morning -- a
span covering 3 separate Jewish days as even a part of one day is counted as "a day"), from the very
earliest Christian times, it's been customary for some to fast and keep vigil during this entire period,
which is known as "40 Hours' Devotion" (Quarant'ore).

As to foods, Hot Cross Buns are traditionally eaten for breakfast on this day, and are about the only
luxury afforded in this time of mourning. Legend says that a priest at St. Alban's Abbey in
Hertfordshire gave these to the poor on Good Friday beginning in A.D. 1361, and the tradition was
born. Below is a recipe for them:

Hot Cross Buns

Buns: 5 cups flour

1 cup milk 1 1/3 cups currants or raisins
2 TBSP yeast 1 egg white
1/2 cup sugar
2 tsp. salt Glaze:
1/3 cup butter, melted, 1 1/3 cups confectioner's
cooled sugar
1 tsp. cinnamon 1 1/2 tsp. lemon zest
1/2 tsp. nutmeg 1/2 tsp. lemon extract
4 eggs 1- 2 TBSP milk

In a small saucepan, heat milk to very warm, but not hot

(110°F if using a candy thermometer). Fit an electric mixer with a dough hook. Pour warm milk in the
bowl of mixer and sprinkle yeast over. Mix to dissolve and let sit for 5 minutes.

With mixer running at low speed, add sugar, salt, butter, cinnamon, nutmeg and eggs. Gradually add
flour, dough will be wet and sticky, and continue kneading with dough hook until smooth, about 5
minutes. Detach bowl, cover with plastic wrap and let the dough rest for 30-45 minutes.

Return bowl to mixer and knead until smooth and elastic, for about 3 more minutes. Add currants or
raisins and knead until well mixed. At this point, dough will still be fairly wet and sticky. Shape dough
in a ball, place in a buttered dish, cover with plastic wrap and let rise overnight in the refrigerator.
Excess moisture will be absorbed by the morning.

Let dough sit at room temperature for about a half-hour. Line a large baking pan (or pans) with
parchment paper (you could also lightly grease a baking pan, but parchment works better). Divide
dough into 24 equal pieces (in half, half again, etc., etc.). Shape each portion into a ball and place on
baking sheet, about 1/2 inch apart. Cover with a clean kitchen towel and let rise in a warm, draft-free
place until doubled in size, about 1 1/2 hours.

In the meantime, pre-heat oven to 400° F.

When buns have risen, take a sharp or serrated knife and carefully slash buns with a cross shape all
the way across the top (an equilateral Greek Cross). Brush them with egg white and place in oven.
Bake for 10 minutes, then reduce heat to 350° F, then bake until golden brown, about 15 minutes
more. Transfer to a wire rack. Whisk together glaze ingredients, and spoon over buns in the cross
pattern made earlier. Serve warm with butter, if possible.

It is customary, because of the Cross on the buns, to kiss them before eating, and to share one of
these Hot Cross Buns with someone, reciting these words:

Half for you and half for me,

Between us two shall goodwill be.

Hot Cross buns are said to never corrupt and Catholics used to keep a few all year to grate some of it
into water for the sick to consume. There's also an old nursery rhyme about this bread that might
amuse your children. It's the verse that was sung by the Hot Cross Bun vendor back when England
was Merry Olde England. Click here for the melody:

How Cross Buns! Hot Cross buns!

One a penny, two a penny, Hot cross buns!
If you have no daughters give them to your sons,
One a penny, two a penny Hot cross buns

Processions, and Passion Plays and other dramatizations of our Lord's sufferings are customary on
this day in some places. The most famous of Passion Plays is the one that takes place at
Oberammergau, Germany, in the Bavarian Alps once each decade. In 1632, the plague even
penetrated the remote mountain valleys of those mountains, and although the villagers kept guard to
prevent the plague reaching the village, a man from Oberammergau working as a farm labourer in a
village a few miles away carried the disease home. Within a year, the Black Death had claimed over a
fifth of the approximately 1,500 inhabitants of Oberammergau. Suffering badly and seeing no end to
the plague in sight, the village elders gathered in their parish church on October 27, 1633 and vowed
to perform Passion plays depicting the passion of Christ every ten years if God would only show
mercy and release their village from the clutches of the plague.
 VHS
DVD Wide Screen
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After they kept their part of the vow in 1634 (at Pentecost) by performing the play for the first time, no
villager died of the plague -- and every ten years since then, the people of Oberammergau stage the
most celebrated Passion Play of all time. The city of Spearfish, South Dakota in the United States also
puts on a large Passion Play -- the "Black Hills Passion Play" -- each year, and has so since 1938
after it was instituted by a German immigrant. Iztapalapa, a district of Mexico City, has a very large,
very communal reenactment of Christ's Passion each year, too.

And I imagine that in many Catholic homes, watching Mel Gibson's cinematic "Passion Play" -- "The
Passion of the Christ" -- will become a custom on this day. If you haven't seen it, you must!

As to symbols, there is a beautiful one recounted in this tale to tell your children -- the legend of the
dogwood tree:

It is said at the time of the Crucifixion, the dogwood was comparable in size to the oak tree and other
monarchs of the forest. Because of its firmness and strength it was selected as
the timber for the Cross, but to be put to such a cruel use greatly distressed the
tree. Sensing this, the crucified Jesus in His gentle pity for the sorrow and
suffering of all said to it: "Because of your sorrow and pity for My sufferings,
never again will the dogwood tree grow large enough to be used as a gibbet.
Henceforth it will be slender, bent and twisted and its blossoms will be in the
form of a cross -- two long and two short petals. In the center of the outer edge
of each petal there will be nail prints -- brown with rust and stained with red --
and in the center of the flower will be a crown of thorns, and all who see this will remember."

See also the Christmastide Overview page for a legend about the robin on Good Friday.

A relatively recent devotion that begins this day is the praying of the Novena to the Divine Mercy,
which will end on the eve of the Sunday after Easter ("Low Sunday," or "Divine Mercy Sunday"). This
novena, and its associated chaplet, incorporates some of the words of the trisagion mentioned above.

Reading
A Poem on the Passion of the Lord
By Lactantius, 4th c.

Whoever you are who approach, and are entering the precincts of the middle of the temple, stop a
little and look upon me, who, though innocent, suffered for your crime; lay me up in your mind, keep
me in your breast. I am He who, pitying the bitter misfortunes of men, came hither as a messenger of
offered peace, and as a full atonement for the fault of men. Here the brightest light from above is
restored to the earth; here is the merciful image of safety; here I am a rest to you, the right way, the
true redemption, the banner of God, and a memorable sign of fate. It was on account of you and your
life that I entered the Virgin's womb, was made man, and suffered a dreadful death; nor did I find rest
anywhere in the regions of the earth, but everywhere threats, everywhere labours.

First of all a wretched dwelling in the land of Judged was a shelter for me at my birth, and for my
mother with me: here first, amidst the outstretched sluggish cattle, dry grass gave me a bed in a
narrow stall. I passed my earliest years in the Pharian regions, being an exile in the reign of Herod;
and after my return to Judaea I spent the rest of my years, always engaged in fastings, and the
extremity of poverty itself, and the lowest circumstances; always by healthful admonitions applying the
minds of men to the pursuit of genial uprightness, uniting with wholesome teaching many evident
miracles: on which account impious Jerusalem, harassed by the raging cares of envy and cruel
hatred, and blinded by madness, dared to seek for me, though innocent, by deadly punishment, a
cruel death on the dreadful Cross.

And if you yourself wish to discriminate these things more fully, and if it delights you to go through all
my groans, and to experience griefs with me, put together the designs and plots, and the impious
price of my innocent Blood; and the pretended kisses of a disciple, and the insults and strivings of the
cruel multitude; and, moreover, the blows, and tongues prepared for accusations. Picture to your mind
both the witnesses, and the accursed judgment of the blinded Pilate, and the immense Cross pressing
my shoulders and wearied back, and my painful steps to a dreadful death.

Now survey me from head to foot, deserted as I am, and lifted up afar from my beloved mother.
Behold and see my locks clotted with blood, and my blood-stained neck under my very hair, and my
head drained with cruel thorns, and pouring down like rain from all sides a stream of blood over my
divine face. Survey my compressed and sightless eyes, and my afflicted cheeks; see my parched
tongue poisoned with gall, and my countenance pale with death. Behold my hands pierced with nails,
and my arms drawn out, and the great wound in my side; see the blood streaming from it, and my
perforated feet, and blood-stained limbs. Bend your knee, and with lamentation adore the venerable
wood of the Cross, and with lowly countenance stooping to the earth, which is wet with innocent
blood, sprinkle it with rising tears, and at times bear me and my admonitions in your devoted heart.

Follow the footsteps of my life, and while you look upon my torments and cruel death, remembering
my innumerable pangs of body and soul, learn to endure hardships, and to watch over your own
safety. These memorials, if at any time you find pleasure in thinking over them, if in your mind there is
any confidence to bear anything like my sufferings, if the piety due, and gratitude worthy of my labours
shall arise, will be incitements to true virtue, and they will be shields against the snares of an enemy,
aroused by which you will be safe, and as a conqueror bear off the palm in every contest.

If these memorials shall turn away your senses, which are devoted to a perishable world, from the
fleeting shadow of earthly beauty, the result will be, that you will not venture, enticed by empty hope,
to trust the frail enjoyments of fickle fortune, and to place your hope in the fleeting years of life.

But, truly, if you thus regard this perishable world, and through your love of a better country deprive
yourself of earthly riches and the enjoyment of present things, the prayers of the pious will bring you
up in sacred habits, and in the hope of a happy life, amidst severe punishments, will cherish you with
heavenly dew, and feed you with the sweetness of the promised good. Until the great favour of God
shall recall your happy" soul to the heavenly regions, your body being left after the fates of death.
Then freed from all labour, then joyfully beholding the angelic choirs, and the blessed companies of
saints in perpetual bliss, it shall reign with me in the happy abode of perpetual peace.

Footnote:
1
Catholic Encyclopedia: "The origin of the term Good is not clear. Some say it is from "God's Friday"
(Gottes Freitag); others maintain that it is from the German Gute Freitag, and not specially English."

2
Many Protestants claim that a lovely spot known as "The Garden Tomb" was the site of Our Lord's
Entombment and Resurrection, but, pretty as the place is, the tombs there date to the 7th century
before Christ, and there's absolutely no tradition to buttress the idea. Jesus was laid in a tomb that
had never been used -- John 19:41: "Now there was in the place where he was crucified, a garden;
and in the garden a new sepulchre, wherein no man yet had been laid" -- from "virginal womb" to
"virginal tomb." The "Garden Tomb" doesn't fit this description, but the tombs in and around the
Basilica of the Holy Sepulchre, on the other hand, are first century tombs, and Jesus' Tomb was
pointed out to St. Helena -- born ca. A.D. 250 -- by the Christians who lived in the area.

3
It is because of this tradition that one often sees a skull -- the skull of Adam -- at the foot of the Cross
in depictions of the Crucifixion and on Crucifixes, etc.

Devotion to
the Five Wounds

Isaias 53:3-5: "Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity:
and His look was as it were hidden and despised, whereupon we esteemed Him not. Surely He hath
borne our infirmities and carried our sorrows: and we have thought Him as it were a leper, and as one
struck by God and afflicted. But He was wounded for our iniquities, He was bruised for our sins: the
chastisement of our peace was upon him, and by His bruises we are healed."

John 20:27-28: "Then He saith to Thomas: Put in thy finger hither, and see My Hands; and bring hither
thy hand, and put it into My side; and be not faithless, but believing. Thomas answered, and said to
Him: My Lord, and my God."

Because of His Wounds, because His Sacred, Precious Blood was spilt, you have the opportunity to
see the Face of God. That's Christianity in a nutshell, something that every Christian knows, but too
few truly ponder enough. Of course, we Catholics have always meditated on Christ's Passion -- each
Mass is a re-presentation of His Sacrifice, and, in addition, the Stations of the Cross is a standard
Lenten devotion, and the Sorrowful Mysteries of the Rosary remind us of what He went through for us.
But we also have another devotion available to us, one that helps us meditate more concretely on His
sufferings: devotion to His Five Sacred Wounds.

Private revelation to St. Bridget of Sweden indicated that all the wounds Our Lord suffered added up
to 5,480 1. She began to pray 15 prayers each day in honor of each of these wounds, their total after a
year being 5,475; these "Fifteen Prayers of St. Bridget of Sweden" are still prayed today. Likewise, in
Southern Germany, it became the practice to pray 15 Our Fathers a day in honor of Christ's wounds
so that by the end of a year, 5,475 Paters were prayed.

The five main wounds He suffered, though -- the wound in each Foot, the
wound in each Hand, and the wound in His side caused by St. Longinus's
lance -- are symbolic of all the wounds, and special devotion to them arose
very early on. St. John the Divine is said to have appeared to Pope
Boniface II (d. A.D. 532) and revealed a special Mass -- the "Golden Mass"
-- in honor of Christ's Five Wounds, and it is the effect of these Five
Wounds that are most often produced in the bodies of the men and women
who imitate Him best -- the stigmatics. St. Francis being the first of these,
his spiritual daughter, St. Clare, developed a strong devotion to the Five
Wounds, as did the Benedictine St. Gertrude the Great, and others.

Honor is shown to these Sacred Wounds in many small ways, too -- from
the 5 grains of incense inserted into the Paschal Candle, to the custom of
dedicating each Pater said in the body of the Dominican Rosary to one of
the Five Wounds. They are symbolized in art by the Jerusalem Cross, 5
circles on a Cross, 5 roses, and the 5-pointed star, and they are seen as
symbolized by many things in nature -- from the stamens of the Passion
Flower, the 5 seeds found in the almost perfect 5-pointed star in a cross-sectioned apple, to the Sand
Dollar. And there are special prayers to honor them, too.

Prayer in Honor of the Five Wounds

Act of Contrition

As I kneel before Thee on the cross, most loving Saviour of my soul, my conscience reproaches me
with having nailed Thee to that cross with these hands of mine, as often as I have fallen into mortal
sin, wearying Thee with my base ingratitude. My God, my chief and perfect good, worthy of all my
love, because Thou hast loaded me with blessings; I cannot now undo my misdeeds, as I would most
willingly; but I loathe them, grieving sincerely for having offended Thee, Who art infinite goodness.
And now, kneeling at Thy feet, I try, at least, to compassionate Thee, to give Thee thanks, to ask Thee
pardon and contrition; wherefore with my heart and lips, I say:

To the Wound of the Left Foot

Holy wound of the left foot of my Jesus, I adore Thee; I compassionate Thee, O Jesus, for the most
bitter pain which Thou didst suffer. I thank Thee for the love whereby Thou laboured to overtake me
on the way to ruin, and didst bleed amid the thorns and brambles of my sins. I offer to the Eternal
Father the pain and love of Thy most holy humanity, in atonement for my sins, all of which I detest
with sincere and bitter contrition.

Recite one Our Father, one Hail Mary, and one Glory Be

Holy Mother, pierce me through,

In my heart each wound renew
Of my Saviour crucified.

To the Wound of the Right Foot

Holy wound of the right foot of my Jesus, I adore Thee; I compassionate Thee, O Jesus, for the most
bitter pain which Thou didst suffer. I thank Thee for that love which pierced Thee with such torture and
shedding of blood, in order to punish my wanderings and the guilty pleasures I have granted to my
unbridled passions. I offer the Eternal Father all the pain and love of Thy most holy humanity, and I
pray Thee for grace to weep over my sins with hot tears, and to enable me to persevere in the good
which I have begun, without ever swerving again from my obedience to the divine commands.

Recite one Our Father, one Hail Mary, and one Glory Be

Holy Mother, pierce me through,

In my heart each wound renew
Of my Saviour crucified.

To the Wound of the Left Hand

Holy wound of the left hand of my Jesus, I adore Thee; I compassionate Thee, O Jesus, for the most
bitter pain which Thou didst suffer. I thank Thee for having in Thy love spared me the scourges and
eternal damnation which my sins have merited. I offer to the Eternal Father the pain and love of They
most holy humanity: and I pray Thee to teach me how to turn to good account my span of life, and
bring forth in it worthy fruits of penance, and to disarm the justice of God, which I have provoked.

Recite one Our Father, one Hail Mary, and one Glory Be

Holy Mother, pierce me through,

In my heart each wound renew
Of my Saviour crucified.

To the Wound of the Right Hand

Holy wound of the right hand of my Jesus, I adore Thee; I compassionate Thee, O Jesus, for the most
bitter pain which Thou didst suffer. I thank Thee for Thy graces lavished on me with such love, in spite
of all my most perverse obstinacy. I offer to the Eternal Father all the pain and love of Thy most holy
humanity; and I pray Thee to change my heart and its affections, and make me do all my actions in
accordance with the will of God.

Recite one Our Father, one Hail Mary, and one Glory Be

Holy Mother, pierce me through,

In my heart each wound renew
Of my Saviour crucified.

To the Wound of the Sacred Side

Holy wound in the side of my Jesus, I adore Thee; I compassionate Thee, O Jesus, for the cruel insult
Thou didst suffer. I thank Thee, my Jesus, for the love which suffered Thy side and Heart to be
pierced, so that the last drops of blood and water might issue forth, making my redemption to
overflow. I offer to the Eternal Father this outrage, and the love of Thy most holy humanity, that my
soul may enter once for all into that most loving Heart, eager and ready to receive the greatest
sinners, and never more depart.

Recite one Our Father, one Hail Mary, and one Glory Be

Holy Mother, pierce me through,

In my heart each wound renew
Of my Saviour crucified.

Chaplet of the Five Wounds

This chaplet, approved by the Holy See on 11 August 1823 (coincidentally, the anniversary of St.
Clare's death), consists of five groups of five beads -- each group representing one of the Five
Wounds. The first group of beads honors the Wound on His left foot; the second, the Wound on His
right foot; the third, the Wound on His left Hand; the fourth, the wound on His right Hand; and the fifth,
 the Wound in His Side. Sometimes a medal will be attached depicting Our Lord's Wounds on one
side, and His Sorrowful Mother on the other.

While meditating on the appropriate Wound at each group, one Gloria is said on each bead, and
between the groups, an Ave is said in honor of Mary's sorrows. The Blessing of the Beads used to
count these prayers is reserved to the Passionist Order.

Footnote:

Inside your Church

Click the various parts of the picture below to learn about the various parts of a Catholic
church. This diagram is based on the classic, historical cruciform architecture. (sadly, today,
and in spite of Vatican II documents, you might find churches that look like factories).

Catholic vision assigns symbolic meaning to the various parts of the church building, as it does
to pretty much everything else in the world. The roof symbolizes charity, which covers a
multitude of sins; the floor symbolizes the foundation of faith and the humility of the poor; the
columns represent the Apostles, Bishops, and Doctors; the vaulting represents the preachers
who bear up the dead weight of man's infirmity heavenwards; and the beams represent the
champions of ecclesiastical right who defend it with the sword. The nave symbolizes Noah's
Ark and the Barque of St. Peter, outside of which noone is saved. The direction of the East
represents the Heavenly Jerusalem, and the direction whence the Messiah will return in glory;
West represents death and evil. (Catholic Encyclopedia)
Narthex (or "Vestibule")
A true narthex is either an outside, covered porch-like structure or an inside area separated
from the nave (the "body" of the church) by a screen, but this word has come to mean "entry"
or "foyer." Originally, penitents and Catechumens were confined to this area until their
reconciliation with or initiation into the Church. A westwork (or "westwerk") is the front of a
large cathedral that has a tall facade and, usually, towers and an upper chamber (imagine the
front entry of Notre Dame Cathedral in Paris with its towers and sculpture).

Nave
Referring to the "barque of Peter" and "Noah's Ark," the word "nave" is derived from the Latin
word for ship, navis, and has come to mean the area where the parishioners sit or stand (pews
are a very late addition to the nave area, and, even today, parishioners stand during the liturgy
in many Eastern Catholic and Orthodox Churches). In Gothic architecture, the nave had an
aisle (or two) on both sides.

Crossing
The place where the nave, chancel and transept intersect. This area is often domed.

Transept
The transverse arm of a cruciform church is called the transept. Because the liturgy is
supposed to be celebrated ad orientem (facing East), the left side of the transept is called the
North transept and the right side of the transept is called the South transept. This is so even if
the actual orientation of the Church is other than with the Altar at the East side. Some
churches have transepts at the West end of the church, too -- especially English Gothic
churches.
Sanctuary and Choir (Chancel)
The word "chancel" comes from the word cancelli, meaning "lattice work," once used to rail off
the choir, where the religious would sit on long benches to sing the responses at Mass and
chant the Divine Office, from the nave, where the people sit.

Medieval churches often had "rood screens" ("rood" means "cross") separating the Sanctuary
and choir from the body of the nave. The rood screen had the rood -- the Crucifix -- often
flanked by images of the Virgin and St. John and by oil lamps. This screen totally separated
the sanctuary from the place the people sat so that the sanctuary was truly treated as the Holy
of Holies. (In Eastern Catholic churches and in Orthodox churches, the sanctuary is separated
from the congregation by a lovely iconostasis -- a screen or wall with at least two icons (some
are covered with them). The iconostasis has three doors: the Door of the Proskomide
(preparation for Liturgy) on the left; the Royal Door in the middle which leads directly to the
altar; and the Deacon's Door at the right (from the parishioner's point of view).

The rise of Renaissance architecture saw the disappearance of the choir area, the bringing
forward of the sanctuary, and the general disappearance of the rood screens. The sanctuary
was, instead, separated from the nave (as they should be today if there is no rood screen or
iconostasis) by altar rails at which communicants must kneel to receive the Eucharist.

Aside from being the place of the Altar, the sanctuary is the place where the Tabernacle, which
holds the Blessed Sacrament, is kept and over which there should always be burning a
tabernacle light. The other place where the Tabernacle might be kept is a separate,
conspicuous, well-adorned side chapel in churches in which the Altar area is used for the
solemn conduct of the Divine Office or for Pontifical ceremonies. When we see the Tabernacle,
we genuflect. If the Blessed Sacrament is exposed, we kneel on both knees.

Apse
As the term is commonly used in church architecture, "apse" denotes the often domed,
semicircular or polygonal termination where the altar is located.

Altar
The High Altar (the main altar) is the place where the Eucharistic Sacrifice is offered (in a
single church, there should be more than one Altar). While ancient synagogue liturgy was
oriented toward Jerusalem, Christian liturgy is supposed to be celebrated with the priest and
the congregation facing East ("ad orientem"), the direction whence Jesus, as symbolized by
the rising Sun, will come again; the High Altar , therefore, has traditionally been at the East
side of the church. In older churches, you might still see gorgeous altar screens or "Altar
pieces" behind the Altar. The more fanciful, ornate ones are called "reredos" and can be quite
exquisite, full of sculpture and with different panels.

The High Altar should: be fixed, of natural stone (bishops conferences have some leeway
here), and contain a relic of a Saint (martyrs are favored). The Altar is venerated because it is
the place of sacrifice, and because it is the place of Sacrifice, the Tabernacle is usually kept on
it.

Pulpit
The podium on the left side of the church as you face the Altar (the "Gospel side"), from where
the Gospel is read (and which is reserved for clergy). Not all churches have both a lectern (see
below) and a pulpit; some just have one single speaker's podium called an ambo. Note that the
Gospel side of the church is also informally referred to as the "Mary side" of the church
because it is there a statue of her is often placed.

Lectern
The stand on the right side of the church as you face the Altar (the "Epistle side") from where
the Epistles are read (and which can be used by lay-people). Not all churches have both a
lectern and a pulpit (see above); some just have one single speaker's podium called an ambo.
Note that the Epistle side of the church is also informally referred to as the "St. Joseph side" of
the church because it is there a statue of him is often placed.
 You can remember which side of the Church is which by taking the vantage point of Christ on
the Crucifix: His right is the Gospel/Mary side of the Church; His left is the Epistle/Joseph side
of the Church. Mary and the Gospel are greater than Joseph and the Epistle so are at Jesus'
right. This will be so unless there is a statue of, say, our Lord, in which case it will be placed to
the right of Jesus' vantage point from the Crucifix while Mary is to the left.

Ambulatory
An ambulatory is basically a sort of walkway which can be either inside or outside of a
structure. In Gothic architecture, ambulatories often had projecting chapels and were
especially common around the apse. If an ambulatory is outdoors and is built such that one
side is wall while the other has columns or arches, especially opening onto a courtyard, it is
often called a cloister (the word "cloister" also refers to the area within a monastery to which
some religious are confined).

Sacristy (or "Vestry")

The Sacristy is where sacred vestments, liturgical vessels, etc., are stored. When the sacristy
is behind the chancel and has two entrances, the priests enter on the Gospel side and exit
through the Epistle side door.

In the sacristy you will find the sacrarium -- a special sink with a pipe that bypasses the sewer,
unlike an ordinary sink, but instead goes straight into the earth. This sink is made thus to
preserve the dignity of sacred things which can no longer be used. For ex., the sacred vessels
are rinsed there so that no particle of the consecrated Host or no drop of the Precious Blood
will end up in the sewer. The first rinse used to clean Altar linens, old baptismal water, sacred
oils, blessed ashes, etc., all these are disposed of in the sacrarium, returning those substances
to the earth.

Liturgical Vessels

A: Chalice Veil which covers the Chalice underneath E: Chalice

I: Ciborium
B: Burse F: Paten
J: Folded Chalice Veil
C: Cross on front of veil G: Purificator
K: Pall
D: Corporal on which the veiled Chalice sits
L: Burse
H: Corporal
Chalice
The consecrated gold or gilded silver cup used to hold the Precious Blood. Only priests or
deacons are allowed to touch the Chalice (though sacristans may in the course of their duties).
Pewter Chalices are "okay" for use during times of persecution but, even then, the inside of the
bowl must be gilded.

When Mass begins, the Chalice is covered by the folded purificator and the pall (see below).

Paten
The consecrated gold or gilded silver plate on which the Sacred Host is laid. Only priests or
deacons are allowed to touch the Paten (though sacristans may in the course of their duties). A
Communion Paten has a handle and is held under the chin of one receiving the Eucharist so
that in case the Host is dropped, it won't fall to the floor.
Ciborium
A chalice-shaped vessel with a lid used to hold consecrated Hosts for distribution during the
Communion of the faithful. It can be made of any material as long as the inside is gilded. It is
kept in the Tabernacle between Masses, covered with a white veil (which can be decorated
with precious metals).

Cruets
These vessels hold the water and wine before Consecration

Monstrance (or "Ostensorium" or "Ostensory")

A gold or silver vessel, often in a sunburst shape, with a clear glass area, called a "luna," for
viewing the Sacrament. The Host is kept in place inside the crystal or glass frame by a
crescent shaped gold or silver gilded clip called a "lunette." The monstrance is used during
Benedictions and processions, etc., for adoration by the faithful. It doesn't require a blessing,
but it should be blessed.

Aspersory and Aspergillum (or "Aspergill")

The Aspersory is a container for holding Holy Water. The Aspergillum is a stick-shaped
implement with holes in it to dip into the Aspersory and catch the Holy Water for sprinkling the
people and things. Because of Leviticus 14:49-52, Numbers 19:18, Psalm 50:9, etc., the
aspergillum used to contain crushed Biblical hyssop (Origanum syriacum) to catch the water,
but nowadays a small sponge is more often used.

Thurible (or "Censer") and Boat

A thurible is the incense burner used at Mass. It hangs from chains so it can be swung to
incense people and things. The boat is where the incense is stored until it is placed in the
thurbible.

Pyx
A small container, also called a custodia, used to carry the Sacred Host when taking it to the
sick and homebound. It is made of the same material as the Ciborium -- gilt on the inside.
Altar Linens
Chalice veil
Small silk cloth, of the same color as the priest's vestments, used to cover the Chalice
Purificator (or "Mundatory" or "Purificatory")
Rectangular piece of linen or hemp used to wipe the Chalice before the Offertory and after
Communion, the priest's lips and fingers. It requres no special blessing.
Pall
A blessed, stiff square piece of linen, sometimes decorated with a Cross or other embroidery,
used to cover the Chalice to prevent impurities from falling into it. If it is embroidered or made
of silk, the side touching the Chalice must still be made of linen.

Another type of pall is the cloth used to cover coffins at Requiem Masses.
Finger Towels
These may be made of any material (preferably linen) and are used at the lavabo and after
Communion
Corporal
A blessed square linen cloth which is spread out by the priest in the middle of the Altar. From
the Catholic Encylopedia, "after it [the corporal] is washed, bleached, and ironed, it is folded
into three equal parts, both in its length and in its width, i.e. the anterior part is folded over the
middle; then the posterior part is turned down over the anterior part; after this the part at the
priest's right is folded over the middle, and finally the part at the priest's left is folded over
these. The corporal is placed in the burse in such a manner that the edge of the last fold is
towards the opening of the burse."
Burse
A 10-inch square container to hold the Corporal. The burse covers the chalice before the Mass,
with the opening of the burse facing toward the priest. (The leather pouch used to hold the pyx
is also called a burse)