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O retributio! stat brevis actio, vita perennis;
O retributio! celica mansio stat lue plenis ;
Quid datur et quibus ? æther egentibus et cruce dig.
nis,

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Sidera vermibus, optima sontibus, astra malignis.
Sunt modò prælia, postmodò præmia; qualia ? plena,
Plena refectio, nullaque passio, nullaque pena.
Spe modò vivitur, et Syon angitur à Babylone ;
Nunc tribulatio; tunc recreatio, sceptra, coronæ ;
Tunc nova gloria pectora sobria clarificabit,
Solvet enigmata, veraque sabbata continuabit.
Liber et hostibus, et dominantibus ibit Hebræus ;
Liber habebitur et celebrabitur hinc jubilæus.
Patria luminis, inscia turbinis, inscia litis,
Cive replebitur, amplificabitur Israëlitis :
Patria splendida, terraque florida, libera spinis,
Danda fidelibus est ibi civibus, hic peregrinis.

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hexameters. It is true that uniting, as they do, the leonine and tailed rhyme, with every line broken up of necessity into exactly three equal parts, they present as unattractive a garb for poetry to wear, as can well be imagined--and this, to say nothing of the absurdly difficult laws which the poet has imposed upon himself. He, it is true, in that dedicatory epistle, glories in the difficulties of the metre he has chosen, which he acknowledges to be so great, that he is convinced nothing but an especial grace and inspiration could have enabled him to bring his work to an end. Besides the awkwardness and repulsiveness of the metre, which indeed is felt much more strongly at first than after a little use, the chief defect in the poem, one which appears even in my quotation from it, although there mitigated by some prudent omissions, is its want of progress; the poet, instead of advancing, eddies round and round his subject, recurring again and again to that which he

have thoroughly treated and dismissed. But even with this serious drawback, high merits will remain to it still.

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Tunc erit omnibus inspicientibus ora Tonantis
Summa potentia, plena scientia, pax pia sanctis; 20
Pax sine crimine, pax sine turbine, pax sine rixâ,
Meta laboribus, atque tumultibus anchora fixa.
Pars mea Rex meus, in proprio Deus ipse decore
Visus amabitur, atque videbitur Auctor in ore.
Tunc Jacob Israël, et Lia tunc Rachel efficietur, 25
Tunc Syon atria pulcraque patria perficietur.

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25. Tunc Jacob Israël] The earthly man shall pass into the heavenly, as Jacob became Israel, and in sign of the new nature received the new name. According to Augustine (Serm. 122,) Israel=Videns Deum, which gives an additional fitness to these words.--et Lia tunc Rachel] It has observed already (p. 205) that Leah and Rachel represent, respectively, the active and the contemplative Christian life. Leah becoming Rachel is the swallowing up of the laborious active in the more delightful contemplative, in that vision of God wherein all blessedness is included. Cf. Augustine, Con. Faust., l. 22, c. 52–54; and Hugh of St Victor (Miscell., 1. 1, tit. 79): Duæ sorores duas vitas significant. Lia, quæ interpretatur laboriosa, significat vitam activam, quæ est fæcunda in fructu boni operis, sed parum videt in luce contemplationis. Rachel, quæ interpretatur visum principium, designat vitam contemplativam, quæ est sterilis foris in opere, sed perspicax in contemplatione. In his duabus vitis quasi quædam contentio est animæ sanctæ alternatim nitentis ad amplexum Sponsi sui, id est, Christi, sapientiæ videlicet Dei. Contendunt ergo contemplatio et actio pro amplexu sapientiæ. Qui in contemplatione est, suspirat pro sterilitate operis; qui in opere est, suspirat pro jubilo contemplationis. There is a sublime passage with which Augustine concludes his Commentary upon St John, in which he makes the two apostles, Peter and John, in like manner to represent these two lives. It begins thus: Duas itaque vitas sibi divinitus prædicatas et commendata3 novit Ecclesia, quarum est una in fide, una in specie; una in tempore peregrinationis, altera in æternitate man. sionis ; una in labore, altera in requie; una in viâ, altera in patriâ; una in opere actionis, altera in mercede contemplationis.

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O bona patria, lumina sobria te speculantur, Ad tua nomina lumina sobria collacrymantur: Est tua mentio pectoris unctio, cura doloris, Concipientibus æthera mentibus ignis amoris. Tu locus unicus, illeque coelicus es paradisus, Non ibi lacryma, sed placidissima gaudia, risus. Est ibi consita laurus, et insita cedrus hysopo; Sunt radiantia jaspide menia, clara pyropo: Hinc tibi sardius, inde topazius, hinc amethystus; 35 Est tua fabrica concio cælica, gemmaque Christus. Tu sine littore, tu sine tempore, fons, modò rivus, Dulce bonis sapis, estque tibi lapis undique vivus. Est tibi laurea, dos datur aurea, Sponsa decora, Primaque Principis oscula suscipis, inspicis ora :

40 Candida lilia, viva monilia sunt tibi, Sponsa, Agnus adest tibi, Sponsus adest tibi, lux speciosa : Tota negocia, cantica dulcia dulce tonare, Tam mala debita, quàm bona præbita conjubilare.

Urbs Syon aurea, patria lactea, cive decora,

45 Omne cor obruis, omnibus obstruis et cor et ora. Nescio, nescio, quæ jubilatio, lux tibi qualis, Quàm socialia gaudia, gloria quàm specialis: Laude studens ea tollere, mens mea victa fatiscit: O bona gloria, vincor; in omnia laus tua vicit. 50 Sunt Syon atria conjubilantia, martyre plena, Cive micantia, Principe stantia, luce serena: Est ibi pascua, mitibus afflua, præstita sanctis, Regis ibi thronus, agminis et sonus est epulantis. Gens duce splendida, concio candida vestibus albis 55 Sunt sine fletibus in Syon ædibus, ædibus almis ; Sunt sine crimine, sunt sine turbine, sunt sine lite In Syon ædibus editioribus Israëlitæ.

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Urbs Syon inclyta, gloria debita glorificandis,
Tu bona visibus interioribus intima pandis :

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Intima lumina, mentis acumina te speculantur,
Pectora flammea spe modò, postea sorte lucrantur.
Urbs Syon unica, mansio mystica, condita coelo,
Nunc tibi gaudeo, nunc mihi lugeo, tristor, anhelo:
Te quia corpore non queo, pectore sæpe penetro, 65
Sed caro terrea, terraque carnea, mox cado retro.
Nemo retexere, nemoque promere sustinet ore,
Quo tua moenia, quo capitalia plena decore;
Opprimit omne cor ille tuus decor, o Syon, o pax,
Urbs sine tempore, nulla potest fore laus tibi mendax; 70
O sine luxibus, o sine luctibus, o sine lite
Splendida curia, florida patria, patria vitæ !

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Urbs Syon inclyta, turris et edita littore tuto,
Te peto, te colo, te flagro, te volo, canto, saluto;

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59—72. Let me, for comparison and contrast, quote a few lines from Casimir, the great Latin poet of Poland. They turn upon the same theme, the heavenly home-sickness; but with all their classical beauty, and it is great, who does not feel that the poor Clugnian monk's is the more real and deeper utterance,—that, despite the strange form which he has chosen, he is the greater poet ?

Urit me patriæ decor,
Urit conspicuis pervigil ignibus
Stellati tholus ætheris,
Et lunæ tenerum lumen, et aureis
Fixæ lampades atriis.
O noctis choreas, et teretem sequi
Juratæ thiasum faces!
O pulcher patriæ vultus, et ignei
Dulces excubiæ poli!
Cur me stelliferi luminis hospitem,
Cur heu! cur nimiùm diu

(@lo sepositum cernitis exulem ?
The Spanish scholar will remember and compare the noble ode
of Luis de Leon's, entitled Noche Serena.
[T. L. P.]

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Nec meritis peto, nam meritis meto morte perire, 75
Nec reticens tego, quod meritis ego filius iræ :
Vita quidem mea, vita nimis rea, mortua vita,
Quippe reatibus exitialibus obruta, trita.
Spe tamen ambulo, præmia postulo speque fideque,
Illa perennia postulo præmia nocte dieque. 80
Me Pater optimus atque piissimus ille creavit;
In lue pertulit, ex lue sustulit, à lue lavit.
Gratia coelica sustinet unica totius orbis
Parcere sordibus, interioribus unctio morbis ;
Diluit omnia coelica gratia, fons David undans 85
Omnia diluit, omnibus affluit, omnia mundans :
() pia gratia, celsa palatia cernere præsta,
Ut videam bona, festaque consona, cælica festa.
() mea, spes mea, tu Syon aurea, clarior auro,
Agmine splendida, stans duce, florida perpete lauro,
O bona patria, num tua gaudia teque videbo? 91
O bona patria, num tua præmia plena tenebo?
Dic mihi, flagito, verbaque reddito, dicque, Videbis:
Spem solidam gero; remne tenens ero ? dic, Retinebis.
O sacer, o pius, o ter et amplius ille beatus, 95
Cui sua pars Deus: o miser, o reus, hâc viduatus.

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