Page:The Classical Heritage of the Middle Ages.djvu/106

 88 THE CLASSICAL HERITAGE [chap. explains the symbolism of the garments and attri- butes, such as wands and axes, which are given them, and why angels are called winds,^ and are given the appearance of clouds; then the significance of brass and gold and of many-colored stones, when joined to celestial beings ; and then the symbolic significance of the forms of lion, ox, eagle, and horse ; and what is denoted by rivers, wheels, or by a chariot, when such are furnished to celestials.^ In the works of the Areopagite, the Celestial Hier- archy is followed by the Ecclesiastical Hierarchy, its counterpart on earth. What the primal tri-une Godhead is to the former, Jesus is to the latter. The Ecclesiastical Hierarchy is likewise composed of three triads. The first includes the great symbolic sacraments : Baptism, Communion, Consecration of the Holy Chrism, which last most directly represents Christ, the Anointed One. Baptism signifies purifi- cation; Communion signifies enlightening; and the Holy Chrism signifies perfecting. The second triad is made up of the three orders of Bishops, Presbyters, and Deacons ; or rather, to use the Areopagite's mys- 1 Much of this symholism is drawn from Biblical phrases: e.g., as to the symbol of winds, see Daniel vii. 2 and passim that chap- ter ; also Psalm xviii. 10 ; and the Areopagite, Chap. XV, § 6, quotes John iii. 8: " Thou canst not tell whence it cometh nor whither it goeth." 2 With Chap. XV of Celestial Hierarchy compare Epistle IX of the Areopagite to Titus, " The order of the visible universe sets forth the invisible things of Almighty God, as says Paul and the infallible Word " (§ 2). See also Epist. VIII, § 6, of the Areopagite on a vision of the mouth of Hell. Also compare the opening of the Byzantine Manual of Painting (on which see post, p. 344), for its reference to Dionysius.