Ad occasum flat ab ortu,
Non ad portum sed à portu.

Dispensator, qui dispensas
Cum privatis res immensas,
Bene cuncta, nil iniquè;

Ita nusquam ut ubique;
Ortum suum cujus curæ
Debent omnes creaturæ,
Quas creâsti non creatus,

Factus nunquam, tamen natus ;
Tu qui magnus sine parte,
Princeps pacis sine Marte;
Tu qui bonus, immo bonum,
Quem amplecti paucis pronum;
Tibi constat id me velle,
Ne me vexent hæ procellæ,
Ne jam credar sorte regi,
Desponsata regum Regi.
Me lædentes, Rex, inclina,
Ne exultent de rapinâ ;
Facientibus rapinam
Sit rapina in ruinam ;
Arce lupos cum piratis,

Ne desperet portum ratis.
Audi, Pastor, qui me regis,
Da pastorem doctum gregis,
Se regnantem ratione,

Deviantem à Simone,

95

100

105

110

115

120

120. à Simone] Here, as so often, Simon is put for the sin of simony to which he lent his name. Thus, in some energetic lines

Qui sic pugnet in virtute
Ne sint opes parum tutæ ;
Sic dispenset ;-et hoc dicto
Somnus abit, me relicto.

first published by Edélestand du Méril, (Poés. popul. Lat., 1847, p. 178,) and by him confidently ascribed to Thomas à Becket:

Rosæ fiunt saliunca,
Domus Dei fit spelunca:
Simon malos præfert bonis,
Simon totus est in donis;
Simon regnat apud Austrum,
Simon frangit omne claustrum.
Cùm non datur, Simon stridet;
Sed, si detur, Simon ridet.
Simon aufert, Simon donat,
Hunc expellit, hunc coronat;
Hunc circumdat gravi peste,
Illum nuptiali veste;

Illi donat diadema,

Qui nunc erat anathema.

Jam se Simon non abscondit,
Res permiscet et confundit.
Simon Petrus hunc elusit,
Et ab alto jussum trusit:
Quisquis eum imitatur
Cum eodem puniatur,

Et, sepultus in infernum,

Pœnas luat in æternum!

122. opes] Should we read oves?

XLIV. Clichtoveus, Elucidat. Eccles., p. 186.-This hymn, of which the theme is, the dignities and glories of the Church, as prefigured in the Old Testament, and fulfilled in the New, is too characteristic of its author not to find here a place. It is the very extravagance of typical application, and, were it only as a study in medieval typology, would be worthy of insertion; but it has other and higher merits; even though it must be owned that the poet's learned stuff rather masters him, than that he is able effectually to master it. Its title indicates that it was composed for the occasion of a church's dedication, the services of which time were ever laid out for the carrying of men's thoughts from the temple made with hands to that spiritual temple, on earth or in heaven, "whose builder and maker is God."

1-6. The first two lines of this stanza are a manifest allusion to Ps. lxxxiii. 2, 3 (Vulg.): Quàm dilecta tabernacula tua, Domine virtutum! Concupiscit, et deficit anima mea in atria Domini. In the last four lines are adapted the Lord's words, Matt. vii. 24, 25, to that most glorious building of all, the Church of the living God, which is indeed built upon a Rock, being built upon Christ himself.

The plural architecti is to be explained by the poet's including among the builders those who, under the great masterbuilder, carried up the walls-apostles and prophets; cf. Ephes. ii. 20; Rev. xxi. 14.

10-12. Latus Ada] This passage from Augustine (Enarr. in Ps. lvi. 5) will explain the allusion, if indeed it be not familiar to all. He is shewing the mystery that lay in the sleep which God sent on Adam, when he was about to fashion the woman from his side and having asked, Quare voluit costam dormiente auferre ? he replies, Quia dormiente Christo in cruce facta est conjux de latere. Percussum est enim latus pendentis de lanceâ, et profluxerunt Ecclesiæ sacramenta.

17. Gaudium] This word must be taken personally. Thus Hugh of St Victor: Isaac, qui interpretatur risus, designat Christum, qui est gaudium nostrum. See note p. 149.

19. Servus bibit] Eliezer the servant of Abraham represents, in the allegorical language of that day, the apostles or legates of Christ, who were themselves refreshed by the faith of that Gentile

world which they brought as a bride to Christ-so to speak, drank of the streams which it ministered to them, as Eliezer drank from the pitcher of Rebecca. The whole allegory of Gen. xxiv. may be found set out at length in a Sermon of Hildebert's, Opp., p. 741.

23. Aptat sibi] As Rebecca puts on the bracelets and earrings which Isaac has sent her, (Gen. xxiv. 22,) so the Gentile Church makes herself beautiful for her future Lord; but with ornaments which are of his own giving.

25-27. divagatur] Hugh of St Victor (Alleg., 1. 2, c. 11): Esau foris venationi deserviens, benedictionem amittens, populum Israel significat, qui foris in literâ justitiam quærit, et benedictionem cœlestis hæreditatis dimittit.

28, 29. Liam-Rachel] Leah and Rachel signify, as is well known, the active and contemplative life are, so to speak, the Martha and Mary of the Old Testament; but they also signify the Synagogue and the Church-Leah the Synagogue, lippa, unable to see Christ, the true end of the law; but Rachel, or the Church, videns, seeing the things that belong to her peace.

32. parit ex Judâ] Cf. Gen. xxxviii. 27. For a general defence of such ugly types as this, and that which presently follows, 49-51, and of the seeking a prophetic element even in the sins of God's