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of the stilling of the storm (Matt. viii. 26: cf xiv. 32), and to introduce a new feature in the pirate; but on closer inspection it will be seen that in these we have only a bold personification of the winds and waves, as hi pirate of ver. 119 plainly proves. In the third (ver. 121-128) he contemplates himself as the barren fig-tree of Luke xiii. 6—9, and, as such, in danger of being hewn down. The fourth image (ver. 129-138) rests plainly on the healing of the lunatic child (Matt. xiv. 21; Mark ix. 22).

103. cataplasma] Bernard: Ex Deo et homine factum est cataplasma, quod sanarat omnes infirmitates nostras, Spiritu Sancto tanquam pistillo hasce species suaviter in utero Mariæ commis

cente.

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132 Tibi soli] Cf. Matt. xvii. 16: 'I spake to thy disciples that they should cast him out, and they could not.' It is as though he would say, 'Man's help is vain; Thou must heal me, or none.' 137, 138. Cf. Matt. xvii. 21.

141. Da timorem] This and the following line must be explained by John iv. 18: Perfecta caritas foras mittit timorem. He asks for the fear which is the beginning of wisdom, but this only as introducing the love, which at last, casting out the fear, shall give him a confident assurance of salvation. Thus Augustine (In 1 Ep. Joh. iv. 18): Sicut videmus per setam introduci linum, quando aliquid suitur, seta prius intrat, sed nisi exeat, non succedit linum; sic timor primo occupat mentem, non autem ibi remanet timor, quia ideo intravit, ut introduceret caritatem.

Da fidem, spem, caritatem;

Da discretam pietatem ;
Da contemptum terrenorum,
Appetitum supernorum.
Totum, Deus, in te spero;
Deus, ex te totum quæro.
Tu laus mea, meum bonum,
Mea cuncta tuum donum:

Tu solamen in labore,
Medicamen in languore;
Tu in luctu mea lyra,

Tu lenimen es in irâ;
Tu in arcto liberator,

Tu in lapsu relevator;

Motum præstas in provectu,
Spem conservas in defectu;
Si quis lædit, tu rependis;
Si minatur, tu defendis:
Quod est anceps tu dissolvis,
Quod tegendum tu involvis.
Tu intrare me non sinas
Infernales officinas;
Ubi moror, ubi metus,
Ubi fœtor, ubi fletus,
Ubi probra deteguntur,
Ubi rei confunduntur,

Ubi tortor semper cædens,
Ubi vermis semper edens;
Ubi totum hoc perenne,
Quia perpes mors gehennæ.

Me receptet Syon illa,
Syon, David urbs tranquilla,

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170

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179. Cf. Rev. xxi. 23.

200

190-192. This is but Augustine (De Spir. et Anim.) in verse : O civitas sancta, civitas speciosa, de longinquo te saluto, ad te clamo, te requiro.

196, 197. Cf. Rev. xxi. 19, 20,

Cum Moyse et Eliâ,

Pium cantem Alleluya.

Amen.

179-192. Thomas Crashaw's version, mentioned already, is not ill done, as witness the lines which follow:

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