DE CONTEMPTU MUNDI.

Cur mundus militat sub vana gloria,
Cujus prosperitas est transitoria?
Jam cito labitur ejus potentia,
Quam basa figuli, quæ sunt fragilia.

Plus fide literis scriptis in glacie,
Quam mundi fragilis vanæ fallaciæ,
Fallax in præmiis, virtutis specie,
Qui nunquam habuit tempus fiduciæ.

Magis credendum est viris fallacibus,
Quam mundi miseris prosperitatibus,
Falsis insaniis et vanitatibus,
Falsisque studiis et voluptatibus.

Tot clari proceres, tot rerum spatia,
Tot ora praesulum, tot regna fortia,
Tot mundi principes, tantā potentia,
In ictu oculi, clauduntur omnia.

Dic, ubi Salomon, olim tam nobilis,
Vel ubi Samson est, dur invincibilis,
Vel pulcher Absalom, vultu mirabilis,
Vel dulcis Jonathas, multum amabilis?

CONTEMPT OF THE WORLD.

Why does the world serve the glory it cherisheth,
Since its prosperity all surely perisheth,
Passing away with its strength and ability,
Quickly as pottery, with its fragility?

Think that a record on ice may be permanent,
More than the fallacies under the firmament,
False in rewards, without virtue or verity,
Never the world hath a time for sincerity.

Far better trust men of falsehood, deceiving thee,
Than the vain world that forever is giving thee
Pleasures that vanish and foolish insanities,
Studies delusive and perishing vanities.

Nobles and prelates, in all ages flourishing-
Pride and dominion and vainglory nourishing—
Kings of the earth, with their power and stability-
All, at a glance, show the end of nobility.

Where now is Solomon, learnéd and glorious?
Where now is Samson, so strong and victorious?
Where, too, is Absalom, princely and beautiful?
Jonathan, loving and lovely and dutiful?

Quo Cæsar abiit, celsus imperio,
Vel Dives splendidus, totus in prandio?
Dic, ubi Tullius, clarus eloquio,
Vel Aristoteles, summus ingenio ?

Quam breve festum est hæc mundi gloria! Ut umbra hominis, sic ejus gaudía, Quæ semper subtrahunt æterna præmia, Et ducunt hominem ad dura devía.

O esca vermium! O massa pulveris ! Oros, vanitas, cur sic extôlleris? Ignorans penitus, utrum cras vixeris, Fac bonum omnibus, quamdiu poteris.

Hæc carnis gloria, quæ tanti penditur,
Sacris in literis, Alos fæni dicitur—
Ut leve folium, quod vento rapítur,
Sic vita hominis luci subtrahitur.

Nil tuum dixeris quod potes perdere,
Quod mundus tribuit, intendit rapere—
Superna cogita, cor sit in æthere,
Felix, qui potuit mundum contemnere !

Where now is Cæsar, so proud and imperious?
Dives the sumptuous, rich and luxurious?
Say, where is Cicero, famous and eloquent?
Where Aristotle, in genius preeminent?

World of vainglory, a vanishing festival!
How like the shadows pass pleasures terrestrial!
Robbing the soul of its hopes and its purity—
Leading man on to a woeful futurity.

Food of the worm! Here thy dust is the most of thee!

Vanishing dew-drop! O why do they boast of thee! Ignorant soul! thy to-morrow may perish thee, Then, while thou canst, do the good that may cherish thee.

Pride of the flesh, which thou thinkest so dearly of! Flower of the grass, which the Word speaketh clearly of!

Like the dead leaf, which the autumn wind scattereth,

So passeth life, with the vain hope that flattereth.

Call nothing thine, which so quickly may break

away;

What the world giveth, it meaneth to take away; Think on the skies, set thy heart on eternity— Happy, despising this world of infirmity!

THE DAY OF JUDGMENT.

THIS old alphabetic poem is of a very early period, at least as early as the seventh century, being referred to by Bede, who died early in the eighth century. The author's name has been lost in the ages.

It is more properly narrative than lyrical, and lacks polish and grace; but this is more than made up by its simplicity and solemnity. Having been written before the Dies Irae, it has been supposed to have suggested that majestic and solitary hymn, but with slight reason. The topic and the scene are different, as well as the instruction and the spirit of the whole piece. That is but the natural and agonizing expression of penitence and prayer by an individual sinner, in view of the awful solemnities of the final day of wrath. This is a noble, simple and trusting paraphrase of the 29th and 30th verses of the 24th chapter of Matthew and of the 31st to the 45th verses of the 25th chapter, which contain a striking account of a trial at the Judgment-the organization of the court, the summons, the complaint, the trial, the judg ment, the execution, so circumstantially and solemnly reported by the Judge Himself, that it is impossible to doubt that it was intended to convey to us a lively and instructive representation of the circumstances and manner of the final Judgment, and, in the most forcible manner, to teach us, as His life had done, that when He shall