in English: Timor Domini in Latin; Fear of God in English: Pietas in Latin, and Piety in English. In the same Homily (f. 29.) is found the following catalogue of opposites to these graces. Da yfelan ungýra þær aɲlæran deofler rýndon þur zehatene on leden гpræce Insipientia is dýriz odde dpærnýr. Stultitia is stuntnys· Inprouidentia ir ɲæcelearnyr butan foɲerceapunze Iznauia is aboðennýr oðde nahtnýs· Ignorantia þis nýtenýs· Impietas ir aɲlearnýr Temenitar is dyselic dynrtiznýr. The evil ungraces of the wicked Devil are thus called in Latin speech: Insipientia, that is, Folly, or Dulness; Stultitia, that is, Stupidity; Improvidentia, that is, Recklessness without Consideration; Ignavia, that is, Cowardice, or Naughtiness; Ignorantia, that is, Ignorance; Impietas, that is, Impiety; Temeritas, that is, Foolish Daring. The text of Isaiah, to which the former of these extracts refers, is to be found (xi. 2.) The prophet, however, mentions only six spiritual gifts; namely, "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." The compilers of our Liturgy have thus treated this matter, in the episcopal blessing used at Confirmation. "Daily increase in them thy manifold gifts of grace; the spirit of wisdom and understanding; the spirit of counsel and ghostly strength; the spirit of knowledge and true godliness and fill them, O Lord, with the spirit of thy holy fear." In the Pontifical it stands thus: "Emitte in eos septiformem Spiritum tuum Sanctum Paraclitum de celis: Spiritum sapientie et intellectus: Spiritum consilii et fortitudinis Spiritum scientie et pietatis. Adimple eos Spiritu timoris tui." Pontif. Rom. 1497. f. 1. Among the Bodleian MSS. (Serm. de Christianitate. Junius. 99. f. 40.) are the following catalogues of the eight principal vices, and of their antagonistic virtues, with Latin names over them, written in a very ancient hand. Litrung, Cupiditas; LFenner, Gula; Lalner, Fornicatio; Weamodnýr, Ira; Unɲotnýs, Tristitia; Arolcenýr, Accidia; Lýlpzeonnýr, Vana Gloria; Opermodiznys, Superbia. These sins are designated Ɖa deoplican eahta leahtnar, The eight devilish vices, and it is said of them that all wickednesses arise from them. Their opposites are these: Rum-heontnýr, (Roomyheartness,) Liberalitas; Sypepnýr, Sobrietas; Clænner, Castitas; Dodhpæɲner, Patientia; Glædnes, Spiritalis Letitia; Anɲædnýr, Instantia boni operis; Sybzeonner, Caritas Dei et Proximi; Eadmodner, Humilitas. Alcuin (Opp. p. 1239.) thus enumerates the eight principal sins: Superbia, Gula, Fornicatio, Avaritia, Ira, Acedia, Tristitia, Cenodoxia, but he makes only four principal virtues; viz. Prudentia, Justitia, Fortitudo, Temperantia, p. 1243. In a subsequent age it became the fashion to draught all objects of scholastic inquiry into septenaries, and the mortal sins, as then called, naturally followed the stream. (See the author's History of the Reformation, III. 299.) In compliance with this fashion, some ancient reader, probably a monk imbued with school-theology, has written in the margin of a Bodleian MS. (Junius 23.) over against the usual Saxon enumeration, vii mortalia peccata. This note appears the more absurd, because not only eight sins are mentioned in the text, but also they are introduced as pam eahta heapod leahtnum, the eight heavy vices. 36 Seo zelaþung ir halig on lichaman on garte· ac heo nir na eall mæden spa þeah on lichaman. ac heo ir spa þeah mæden roðlice on zarte y heo ir eall halig foɲn þam halzan geleafan heo is sprðon haliz on þam halzum mannum þe on mæzShade punia on lichaman 7 on zarte. (Bibl. Bodl. Hom. 11. De Sancta Virginitate, MSS. Junii 24. f. 159.) The Church is holy in body and in spirit; but it is not, however, all maiden in body; but it is however truly maiden in spirit; and it is all holy for the holy faith; and it is the rather holy in the holy men who continue in maidenhead in body and in spirit. In a handsome volume, formerly belonging to the library of Bury-abbey but now in the British Museum, (MSS. Cotton. Julius, E. 7.) and containing free translations from the Latin, by Elfric, of pieces, chiefly legendary, adapted to various festivals, is found the following view of clerical celibacy. (f. 56.) After stating that the Jewish high priest was allowed to marry, for the purpose of preserving his office in one particular family, the Homily proceeds: Dit mihte pa pel rpa fondan þe hi ne maɲsodon næfre· ac hi offɲodon nýtenu on heoɲa lacum zode. Ne hurel nær gehalzod æn þam þe re hælend com pa nipan zecýðnýrre mid cristendome areaɲde 7 zecear þa clænan to hir clænum þeopdome na to nýtena offrunze ac to hir azenum lichaman birceopar ne beoð nu be zebyrdum gecorene ac reo halize zelaþung lufað þa clænan cpirt pile habban þa þe him clænlice penia at pam liplicum lacum hir lichaman bloder. It might be well so; for they massed never, but they offered beasts in their oblations to God. Nor was the Eucharist hallowed ere that Jesus came, and set up the new covenant with Christendom, and chose the clean for his clean service, not for the offering of beasts, but for (that) of his own body: and bishops are not now chosen according to families; but the holy Church loveth the clean, and Christ will have those who cleanly serve him at the lively oblations of his body and blood. In another part of this volume (Serm. de Memoria Sanctorum, f. 78.) clerical marriages are treated as proofs of folly. Among the blessed spirits Elfric places pire mærre-preostas þe punodon on clænnýrre wise mass-priests who lived in cleanness; yet, even in cases where celibacy had been vowed, we find that it only served as a cloak for licentiousness. A piece entitled, in a hand apparently not very ancient, Augustini Sermo, (Bibl. Publ. Cant. MSS. Ii. 1-33.) giving a view of lost souls, contains this passage; (p. 412.) Đap beoð eac zepirlice þa unɲihtpise mæsse-preostas mid þam unɲihtpirum birceopum þa unɲiht-puɲcend munecar mið þam unpiht-hæmendum nunnum. There are also, indeed, the unrighteous masspriests with the unrighteous bishops; and the wrong-doing monks with the incontinent nuns. 37 On pæne ealdan zecýðnerra da da re heɲetoza moyrer færte xl daza 7 xl nihta to rone to pip he morte goder æ underfon. Eft þýððan re mære piteza elias eall spa lang fæsten ðurh zoder mihte fæste spa spa se oder zefylde. sýððan peard zeferod lichamlice on heoponlicum cæte to pam uplican life. cymð ert heenoh tozænes antecriste to pip hi der deofler learunze mid zoder soðfæstnesse ofer-stælan. Ðrihten eac on þæɲe nipan zecýðnessa fæste ðurh his godcundan mihte xl daza 7 xl nihta Ƒɲam eallum eopolicum bigleofan. Ður pær une længtenlic færten arteald. Ac pe ne mazon for ure týddernerre dyllic færten Suphteon. Nu ir alyfed duph laɲeopa ealdoɲdom pe dæzhpamlice on ÿrreɲe lænztenlican tide uɲne lichaman zereordigan mid FophæfeSnýrre J Jýçepnýrje j clænnýrre. (Bibl. Bodl. MSS. Junii 85.) In the Old Testament, no sooner had the leader, Moyses, fasted forty days and forty nights, than he received God's Law. Afterwards, the great prophet Elias fulfilled quite as long a fast as did the other, through God's might, and then was carried bodily, in a heavenly chariot, to the life above; and he will come again, with Enoh against Antecrist, in order that they may refute the Devil's falsehood with God's truth. The Lord also, in the New Testament, fasted, through his divine might, forty days and forty nights from all earthly food. Thus was our Lenten fast established. But we cannot, from our weakness, accomplish such a fast. Now it is permitted us, by the authority of doctors, that we daily, in this Lenten-tide, refresh our bodies, with abstinence, and soberness, and cleanness. 38 Ne bi nan færten zode zecpeme buton re man hine selfne Ƒɲam leahtɲum Foɲhæbbe. (Bibl. Bodl. MSS. Junii. 8. Dominic. in Quadrag.) No fast is acceptable to God, unless the man keep him |