Domine Jesu Christe, pro gloriosa cruce tua ante me sis, ut me deduces.
Domine Jesu Christe, pro laudanda cruce tua super me sis, ut benedicas.
Domine Jesu Christe, pro magnifica cruce tua in me sis, ut me ad regnum tuum perducas, per D. N. J. C. Amen.”
[142] This arrangement of the cardinal virtues is said to have been first made by Archytas. See D’Ancarville’s illustration of the three figures of Prudence, Fortitude, and Charity, in Selvatico’s “Cappellina degli Scrovegni,” Padua, 1836.
[143] Or Penitence: but I rather think this is understood only in Compunctio cordis.
[144] The transformation of a symbol into a reality, observe, as in transubstantiation, is as much an abandonment of symbolism as the forgetfulness of symbolic meaning altogether.
[145] On the window of New College, Oxford.
[146] Uniting the three ideas expressed by the Greek philosophers under the terms ϕρόνηἔι, σοφία, and ἐπιστήμη; and part of the idea of σωφροσονη.
[147] Isa. lxiv. 5.
[148] I can hardly think it necessary to point out to the reader the association between sacred cheerfulness and solemn thought, or to explain any appearance of contradiction between passages in which (as above in [Chap. V.]) I have had to oppose sacred pensiveness to unholy mirth, and those in which I have to oppose sacred cheerfulness to unholy sorrow.