overcoming Idolatry; Temperance overcoming Gluttony; and Chastity overcoming Lust. These are also enriched with boldly projecting white Derbyshire spars on a ground of red and green marble, carrying out the line of quartrefoils. The arcading above this is of Caen stone, supported at either end with triple columns of dark serpentine marble, having an elaborately carved cornice, jewelled on its crest with Derbyshire spars of a conical form projecting boldly. This arcade is of three vesicashaped compartments, the centre containing the Cross of white alabaster, richly jewelled, with spars, on a ground of Languedoc red marble, panelled with the emblems of the four Evangelists in alabaster, incised. On the Epistle side is an incised representation in alabaster of the Annunciation, with the Angel Gabriel delivering the message, Hail! thou that art highly-favoured.' The design is most ably carried out, and tells its story well. The north compartment is filled with an elaborately incised representation, on white alabaster, of the Holy Women and the Angels at the Sepulchre, the ground of which is filled with coloured marbles in geometrical pattern, the nimbi of the figures being of Venetian gold glass. The columns dividing these arcades are of Irish green marble, carrying carved capitals, which support seated figures of the four Archangels, carved in white alabaster, with gilded wings. The reredos generally is a most appropriate addition to the church."Church News.

The various churches already criticised are but types of hundreds of others. Restoration is being carried on with great energy on all sides. Its success, however, is often hopelessly marred by the crotchets and ignorance of those who direct its operations. For the future we earnestly hope that the clergy will set their faces against any changes in the sanctuaries of unrestored churches until the plans are such as that the ordinary requirements of decency and propriety in offering the Holy Sacrifice may be had. The altar should at least have a stone or marble slab, covering the whole top, or else let into the middle, marked with five crosses. There should be at least one super-altar or ledge behind for two lights and a cross or crucifix. If a crucifix be sculptured in the reredos, a plain cross will suffice on the ledge. There should be chalice, paten, two crewetts, an almsdish, wafer-box, lavabo dish, thurible and incense boat, with at least two processional candlesticks. The altar should stand on a footpace for the celebrant, below which, in order, there should be steps respectively for the deacon and subdeacon. One credence table at least should be placed in every sanctuary, two are sometimes found to be practically very convenient; sedilia on

the south side for the three sacred ministers, with chairs or stools on either side for the acolytes, thurifer, boat-bearer, master of the ceremonies, crucifer, and other attendants. There should be likewise a piscina with a drain, standard candles for the horns of the altar, a handsome lectern facing eastwards, flanked by two other standard candlesticks for the antiphons at Evensong, as well as for the cantors and their assistants at high celebrations. Two additional candles, where custom sanctions the practice, may be used at the chanting of the Gospel and at the Sanctus prior to consecration. There should be abundant space for two rows of communicants to come up from the nave, and plenty of room for the said communicants, dividing into two parts after communion, to pass out at the side of the chancel into the aisles back to their places again. All this being practical and important, ought not to be passed over by those who plan the choirs and sanctuaries of our new churches. As regards the altar, we are extremely surprised that the canopy or baldachino has not been introduced. For large churches, collegiate or cathedral, such an introduction would produce dignity and effect. Good in their character as are the reredoses of Ely, Lichfield, and Hereford Cathedrals, they are a little tame and wanting in point. Though the canopy may not be "peculiarly English,"-the same remark may be made of Christianity itself—yet it certainly gives immense dignity to the altar. But if this be objected to, at least the cross may stand under a niche or canopy, either of wood, marble, alabaster, or stone. If this were so, the background might be richly inlaid, so that the cross of precious metal, standing out, might be seen from all parts of the church. Figures around and about the altar should all be made perfectly subservient to the altar-crucifix or cross, and no figures should be introduced into the interior of churches but those of canonized saints.

Again: as regards temporary decorations for festival seasons, we should recommend that architects study this question, and give the advantage of their skill, taste, and judgment to those who specially need them. What is worth doing at all is worth doing well. Just as we dislike to see a sanctuary made as much like a conservatory as possible, so we would discountenance the commonplace banners and constantly reiterated devices which are so much in vogue. The everlasting crosses, triangles, crossed keys, A's and 2's, which are so popular, might occasionally be given up for something more artistic and full of teaching. The late Mr. Edward Sedding was one of the very best designers of banners, hangings, and altar 1868. 2 A

vestments, which the Catholic Revival has produced.* Nothing can be more striking than the contrast between his works and those of the advertising-tradesman type too commonly used in our churches.

Moreover, in addition to banners, it would be well to have large pieces of hangings and tapestry, for great festivals: some of which-after a proper design-might be made in the applique style. Figures of our Lord, our Lady, and the Saints; scenes from Gospel History, or incidents in the Lives of the Martyrs, might with propriety be represented; and, if adapted in size and character to the particular sanctuary they were to adorn, and the actual space of wall they were to cover, under the direction of a competent architect, would be far superior to the stripes of calico rag, covered with unreadable inscriptions in crimson and blue paper, which so offend refined tastes. Sculpture of all kinds, encaustic tiles, inlaid marbles, precious stones, and frescoes, should all be made use of for the adornment of our sanctuaries. More especially should the revived art of mosaic pictures for elevated positions be pressed into our service. Bartholi's Sepulchres of Ancient Rome (folio, 1738), contains some excellent specimens, as do also the published illustrations of the renowned Ciampini. At Rome the churches of S. Sabina, S. Maria Maggiore, and S. Andrew, contain remarkably early examples of Christian art worthy both of study and imitation; while those at Ravenna are not less interesting, and are perhaps of a higher artistic type. In the church at Murano, near Venice, an example of tessellated pavement is also worthy of note, while the pattern mosaic from S. Mark's in that city is even more striking.

Anything however, founded on true principles in art, that can add to the dignity of our sanctuaries and the beauty of our altars should, after due thought and consideration, be adopted in England by the artists of the Catholic Revival. We need men as architects who are bold and honest, who will lead rather than follow public opinion, and who will imitate those Re-unionists who, when the idea of Re-union was not simply unpopular, but was regarded as the eccentric fancy of peculiar enthusiasts, set forth their theories, based on truth, and by determination of purpose and honesty of sentiment, succeeded in carrying the day. To our allies of the pencil and the compasses we say, noting the necessity for action, "Go, and do thou likewise."

* While this paper is passing through the press, we learn with unfeigned regret of the premature death of Mr. Edward Sedding, a pupil of Mr. Street, and one of the most able, honest, and promising of the rising architects. His abilities were very high in more departments too than that in which he had worked with such feeling, taste, and power.-R. I. P.

FRAGMENTA VARIA.

No. V. THE RUSSIAN SYNOD AND THE BRITISH BISHOPS. On the suggestion of Peter the Great, the Russian Synod had written to the British Bishops to request them to send two of their brethren to Russia, "to have a friendly conference in the Name and Spirit of Christ, with two that are to be chosen out of our brethren. Hereby," (such are the words of the Synodal letter, taken from an English translation made apparently by Doctor Brett), "the opinions, arguments, and persuasions of each party may be more sincerely produced, and more clearly understood, and it may be more easily known what may be yielded and given up by one to the other, what on the other hand may and ought for conscience's sake to be absolutely denied. In the mean time, no prejudice will befall either your commission or ours from such a private conference, nor the hopes of union be altogether lost thereby. This is the opinion of our monarch concerning this most holy negotiation; which seems indeed to us the best. We desire that as soon as may be, you will let us know how it appears to you. In the mean time, God is seriously to be entreated by each of us, to be merciful to us and you."

This letter was dated from Moscow, in February, 1723, but James, the Protosyncellus (who was to be the bearer), being delayed, there arrived in the meantime from Constantinople the answer of the Greek patriarchs, with the book of the eighteen articles made by Doritheus against the Calvinists, which the Synod forwarded together with their own letter which had been detained, and another dated February 2nd, 1724, the contents of which were as follows: "A year is now passed since we delivered letters to the Reverend Father the Protosyncellus, to be carried to you, but some impediments have retarded his journey to England till this time. We acquainted you in them how well pleased the most potent Emperor of all the Russias, our gracious Sovereign, was, to be further assured of your pious desire for the peace of the Churches, and what advice he gave of the best method to bring this holy endeavour to effect. And because he still continues constant in the same opinion, we send the very same letters together with these, and we desire you will pardon this delay rather for the sake of your own goodness, than for any other excuse that might be made. We also send you a writing of the Greek prelates which we received from Constantinople during the time that Father Protosyncellus was preparing for his journey, being desired by a letter from them to

transmit it to you. In the meantime we desire your charity to know that if, according to the advice of our Sovereign, you will send two of your brethren to a conference, which we again entreat you to do, we may hope to bring our wishes to a more easy conclusion; which that at length He, the Lawgiver of love, the God of peace, the Father of mercies, may prosper, is our hearty prayer and desire," etc. After the death of Peter, the High Chancellor Gallofskin, in a letter dated the 16th of September, 1725, acknowledged the receipt of letters of condolence from the British Bishops, together with their compliments upon the new accession; and then with respect to the notification for an union continued thus : "As to the affair you have mentioned of an union, you may assure yourselves Her Imperial Majesty will support the same in such sort and manner as His late Imperial Majesty supported it; only at these mournful times your lordships will please to have some longer patience till the first opportunity I can have to represent to Her Imperial Majesty of all more at large, and then I do assure you, I will not fail to acquaint you thereof," etc. With which communications the correspondence closed.-Extract from note to Mouravieff's History of the Russian Church, translated by Blackmore.