So, in spite of some very interesting investigations carried out from this point of view by the Abbe Crosnier at the Priory of Saint Gilles, and the Abbe Devoucoux at the Cathedral of Autun, I remain sceptical as to their conclusions, which I regard as very ingenious, but far from trustworthy.
"The method of numbers is to be seen in perfection only in the details, such as the pillars of which I spoke just now; it is no less evident when we find the same number prevailing throughout the edifice, as for instance at Paray-le-Monial, where all things are in threes.

There the designer has not been content to reproduce the sacred number in the general scheme of the structure; he has applied it in every part.

The church has, in fact, three aisles; each aisle has three compartments; each compartment is formed by three arches surmounted by three windows.
In short, it is the principle of the Trinity, the primary Three, applied to every part." "Well, but do you not think, Monsieur l'Abbe, that, apart from such instances of indisputable meaning, there are in such symbolism some very fine-drawn and obscure similitudes ?" The Abbe smiled.
"Do you know," said he, "the theories of Honorius of Autun as to the symbolism of the censer ?" "No." "Well, then, after having pointed out the natural and very proper interpretation that may be applied to this vessel, as representing the Body of Our Lord, while the incense signifies His Divinity, and the fire is the Holy Spirit within Him; and after having defined the various interpretations of the metal of which it is made--if of gold, it answers to the perfection of His Divinity; if of silver, to the matchless excellence of His Humility; if of copper, to the frailty of the flesh He assumed for our salvation; if of iron, to the Resurrection of that Body which conquered death--the scholiast comes to the chains.
"And then, indeed, his elucidation becomes somewhat thin and fine-drawn.
"If there are four chains, he says, they represent the four cardinal virtues of the Lord, and the chain by which the cover is lifted from the vessel answers to the Soul of Christ quitting His Body.

If, on the other hand, there are but three chains, it is because the Person of the Saviour includes three elements: a human organism, a soul, and the Godhead of the Word.

And Honorius adds: 'the ring through which the chains run represents the Infinite in which all these things are included.'" "That is subtle, with a vengeance!" "Less so than Durand de Mende when he speaks of the snuffers," replied the Abbe; "after that, we will kick away that ladder.
"The snuffers for trimming the lamps are, he asserts, 'the divine words off which we cut the letter of the law, and by so doing reveal the Spirit which giveth light.' And he adds, 'the pots in which the snuff is extinguished are the hearts of the faithful who observe the law literally.'" "It is the very madness of Symbolism!" cried Durtal.
"At least, it is a too curious excess of it; but if this interpretation of the snuffers is certainly grotesque, if even the theory of the censer seems beaten somewhat thin on the whole, you must admit that it is fascinating and exact so far as it is applied to the chain which lifts the upper part of the vessel in a cloud of fragrance, and thus symbolizes the ascent of Our Lord into Heaven.
"That certain exaggerations should creep in through this use of parables was difficult to prevent; but, on the other hand, what marvels of analogy, and what purely mystical notions are revealed through the meanings given by the liturgy to certain objects used in the services.
"To the tapers, for instance, when Pierre d'Esquilin explains the purport of the three component parts: the wax, which is the spotless Body of the Saviour born of a Virgin; the wick, which, enclosed in the wax, is His most Holy Soul hidden in the veil of the flesh; and the light, which is emblematic of His Godhead.
"Or, again, take the substances used by the Church in certain ceremonies: water, wine, ashes, salt, oil, balsam, incense.