[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, Chapter XXXIII., V.
[63] The works of Hugo of Saint-Victor are contained in Migne’s Patrologia Latina, 175-177 (Paris, 1854; the reprint of 1882 is full of misprints). The Prolegomena (in French) of Mgr. Hugonin are elaborate and valuable. Mignon, Les Origines de la scholastique et Hugues de Saint-Victor (2 vols., Paris, 1895), follows Hugonin’s writing and adds little of value. An exposition of Hugo’s philosophy is to be found in Stöckl, Geschichte der Philosophie des Mittelalters, Band I. pp. 305-355 (Mainz, 1864). On the authenticity of the writings ascribed to him see Hauréau, Les Œuvres de Hugues de Saint-Victor (2nd ed., Paris, 1886). For Hugo’s position in the history of scholasticism and mysticism see post, Chapter XXXVI., II.