begot._ The original _verbigena_, on the analogy of such
words (cf. _terrigena_, _Martigena_, etc.), can only mean "begotten
of the Word." It is evident, therefore, the "Word" in this connection
is not the Johannine Logos or Second Person in the Trinity.
Prudentius cannot be guilty of the error which he expressly
condemns (_Apoth._ 249) as _perquam ridiculum_ and regard the
Logos as begetting Himself. Consequently, both in this passage and
in xi. 18 (_verbo editus_) the "Word" must be taken as approximating
rather to the Alexandrian conception of the Logos as the Divine
Reason. In this way Christ is expressly described as the offspring
of the _Intellectus Dei_, the immanent Intelligence of the Deity.
If this conception is considered to be beyond Prudentius, we can only
suppose that both here and in xi. 18, his language is theologically
loose. Some excuse may be offered for this on the ground that the
Latin language is ill-adapted for expressing metaphysical truths.
The late Bishop Westcott remarked on the inadequacy of the Latin
original of "the Word was made flesh" (_verbum caro factum est_),
both substantive and verb falling short of the richness of their
Greek equivalents. (_Vid._ also note on iv. 15.)

11 Cf. Ambrose, _Hymn_ vii.:--

_"Christusque nobis sit cibus
Potusque noster sit fides;
Laeti bibamus sobriam
Ebrietatem Spiritus."_

_Translation._

"May Christ be now the Bread we eat,
Be simple Faith our potion sweet:
Let our intoxication be
The Spirit's calm sobriety."

The idea is familiar to readers of Herbert and Herrick, though it
is elaborated by them with quaint conceits somewhat foreign to the
Latin poet. Cf. Herbert, _The Banquet_:--

"O what sweetnesse from the bowl
Fills my soul!

* * * * *

Is some starre (fled from the sphere)
Melted there,
As we sugar melt in wine?

* * * * *

Doubtless neither starre nor flower
Hath the power
Such a sweetnesse to impart:
Only God, Who gives perfumes,
Flesh assumes,
And with it perfumed my heart."

A