Chapter XXVIII

.) in the Prologue to his _De sacramentis_: “Divine Scripture, with threefold meaning, considers its matter historically, allegorically, and tropologically. History is the narrative of facts, and follows the primary meaning of words; we have allegory when the fact which is told signifies some other fact in the past, present, or future; and tropology when the narrated fact signifies that something should be done.” Cf. Hugo’s _Didascalicon_, v. cap. 2, where Hugo illustrates his meaning, and points out that this threefold significance is not to be found in every passage of Scripture. In _ibid._ v. cap. 4, he gives seven curious rules of interpretation (Migne 176, col. 789-793). In his _De Scripturis, etc., praenotatiunculae_, cap. 3 (Migne 175, col. 11 _sqq._), Hugo speaks of the anagogical significance in the place of the tropological.

[48] Raban’s Latin is “Ligabit earn ancillis suis”--the verse in Job xl. 24 reads “Ligabis earn ancillis tuis?” In the English version the verse is Job xli. 5, “Wilt thou bind him for thy maidens?”

[49] “Per fidem me cognoverunt”; I surmise a _non_ is omitted.

[50] The Scriptural citations are omitted. Rabanus wrote an allegorical _De laudibus sanctae crucis_ (Migne 107, col. 133-294), composed in metre with prose explanations, which explain very little. The metrical portion is a puzzle consisting of twenty-eight “figures,” or lineal delineations interwoven in hexameter verses; the words and letters contained within each figure “make sense” when read by themselves, and form verses in metres other than hexameters. The whole is as incomprehensible in meaning as it is indescribable in form. Angels, cherubim and seraphim, tetragons, the virtues, months, winds, elements, signs of the Zodiac, and other twelvefold mysteries, the days of the year, the number seven, the five books of Moses, the four evangelists, the seven gifts of the Holy Spirit, the eight beatitudes, the mystery of the number forty, the sacrament shown by the number fifty,--all these and much besides contribute to the glory of the Cross, and are delineated and arranged in cruciform manner, so as to be included within the scope of the cross’s symbolical significance.

[51] Since allegory and the spirit of symbolism pervaded all mediaeval thought, the present and two following chapters aim only at setting forth the elements (with pertinent examples) of this quite limitless subject.

[52] See prefatory epistle to _Speculum ecclesiae_, Migne 172, col. 813. Compare the prefatory epistle to the _Gemma animae_, _ibid._ col. 541, and the Preface to the _Elucidarium_, _ibid._ col. 1109. Probably Honorius died about 1130.

[53] We have these sermons only in Latin. Presumably a preacher using them, gave them in that language or rendered them in the vernacular as he thought fit.

[54] “Ommia legalia Christus nobis convertit in sacramenta spiritualia” is Honorius’s apt phrase (which may be borrowed!), Migne 172, col. 842. His special reference is to circumcision.

[55] Ps. xxxi. Vulgate; Ps. xxxii. 2, Authorized Version.

[56] _Speculum ecclesiae_, “Dominica XI.” (Migne 172, col. 1053 _sqq._).

[57] Yet, curiously enough, near the time when I was making the following translation, I heard an elderly country clergyman preach substantially this sermon of Honorius--wherever he may have culled it, perhaps from some useful “Homiletical” Commentary.

[58] _Speculum ecclesiae_, “Dominica XIII.” (Migne 172, col. 1059-1061).

[59] _Speculum ecclesiae_, “Dominica in Septuagesima” (Migne 172, col. 855-857). Honorius may have forgotten the weariness of his supposed audience; for his sermon goes on with further admonition as to how the victory is to be won.

The allegorical interpretation of Scripture is exemplified in the whole limitless mass of mediaeval sermons. Illustrations from St. Bernard’s sermons on Canticles are given in Chapter XVII ., also _post_, in Chapter XXXVI ., II.

[60] For the Eucharist in the Carolingian period see _ante_, Chapter X . Berengar of Tours is spoken of in Chapter XII ., IV.

[61] Many members in one body, one body in Christ (Rom. xii. 4, 5).

[62] Cf. _post_,