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25

Præsepe jam fulget tuum,
Lumenque nox spirat novum,
Quod nulla nox interpolet,
Fideque jugi luceat.

manchmal den Infinitiv mit dem Particip wie die Griechen den Aorist, nämlich als historischen Aorist, it is difficult to guess. He can hardly take cingere as the infinitive active. What I understand St Ambrose to say is this : “ Equal to the Eternal Father, Thou clothest Thyself with the trophy of redeemed flesh, so strengthening with everlasting strength the infirmities of our body.”

25. fulget] Thus in the Evangel. Infant. ch. 3, some enter the cave where the new-born child is laid, -et ecce repleta. erat illa luminibus, lucernarum et candelarum fulgoribus excedentibus, et solari luce majoribus.

27. nox interpolet] Gregory the Great (Moral. iv. 6): Antiquus hostis dies est, per naturam bene conditus; sed nox est, per meritum ad tenebras delapsus.

PISTOR.

THE

HE only notice which I have of the probable author

of the following hymn is drawn from Clichtoveus, p. 198 : Auctor ejus fuisse traditur eximius pater Henricus Pistor, doctor theologus Parisiensis, et in religiosa domo Sti Victoris juxta Parisios monasticam vitam professus, qui etiam Concilio Constantinensi (1414—1418] interfuit, eâque tempestate, doctrinâ et virtute mirifice floruit. Referring to the histories of the Council of Constance, I can find no notice of his having taken any prominent share in its deliberations. Yet the internal evidence of the poem itself, as far as it reaches, is all in favour of this statement. That the writer was an accomplished theologian is plain ; and no less so that he was trained in the school, and formed upon the model, of Adam of St Victor, as indeed we have just been told that he was himself a Victorine as well.

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VII. Clichtoveus, Elucidat. Eccles. p. 198; Rambach, Anthol. Christl. Gesänge, p. 364; Daniel, Thes. Hymnol. vol. ii. p. 169.

20, 21. Cf. Luke i. 41.

35

Linguæ gestus obsequuntur;
Dum pro linguâ sic loquuntur,
Serviunt infantiæ,
Tori fructus matri dantur,

25
Et jam matris excusantur
Sterilis opprobria.
Ortus tanti præcursoris
Multus terret, sed terroris
Comes est lætitia.

30
Se a mundo servans mundum,
Munde vivit intra mundum
In ætate tenerâ.
Ne formentur a convictu
Mores, loco, veste, victu
Mundi fugit prospera.
Quem dum replet lux superna,
Veræ lucis fit lucerna,
Veri solis lucifer;
Novus præco novæ legis,

40 Immo novus novi regis

Pugnaturi signifer. 27. Cf. Luke i. 25.

29. terret] Luke i. 69. Daniel has tenet; one of the serious misprints with which his book, in many respects so carefully and conscientiously prepared, too much abounds.

36. Cf. Luke i. 60; Matt. iii. 4.

38. lucerna] In the words of the Psalmist, Paravi lucernam Christo meo (Ps. cxxxi. 7, Vulg.), it was very common to find an express prophecy of the Baptist. The application was helped on by the reappearance of lucerna in the Lord's words about him: Ille erat lucerna ardens, et lucens (John v. 35, Vulg.). Cf. Augustine, Serm. 293, 4; Tertullian, Adv. Jud. 9.

39. lucifer] This title of the light-bringer, the morning

45

Singulari prophetiâ
Prophetarum monarchiâ
Sublimatur omnium.
Hi futurum, hic præsentem,
Hi venturum, venientem
Monstrat iste Filium.

50

Dum baptizat Christum foris,
Hic a Christo melioris
Aquæ tactu tingitur:
Duos duplex lavat flumen,
Isti nomen, illi numen
Baptistæ conceditur.
Dum baptizat, baptizatur,
Dumque lavat, hic lavatur
Vi lavantis omnia.

55

star, was a nomen proprium applied to the Baptist: ý owvin toll Λόγου, ο λύχνος του φωτός, ο εωσφόρος και του ηλίου πρόδρομος, as he was called in the Greek Church. Durandus : Ideo autem Joannes dictus est Lucifer, quia obtulit novum tempus. To remember this, explains St Bernard's comparison of him and that other son of the morning,' or Lucifer (Isai. xiv. 12, 13, Vulg.), who sought not to go before the true Sun, but to usurp his place: Lucet ergo Johannes, tanto verius quanto minus appetit lucere. Fidelis Lucifer, qui Solis justitiæ non usurpare venerit, sed prænuntiare splendorem.

43–45. sublimatur] Clichtoveus sees here allusion to Christ's word concerning John, that he was a prophet, and more than a prophet' (Matt. xi. 9); compare Gregory the Great (Hom. 6 in Evang.). But it was often urged as a prerogative of the Baptist, that he was the only prophet who was himself prophesied of before his birth; thus by Augustine (Serm. 288, 3): Hic propheta, immo amplius quam propheta, prænuntiari meruit per prophetam. De illo namque dixit Isaias,

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