considered necessary in
the statement.

[141] It occurs in a prayer for the influence of the Holy Spirit,
"That He may keep my soul, and direct my way; compose my bearing,
and form my thoughts in holiness; may He govern my body, and protect
my mind; strengthen me in action, approve my vows, and accomplish my
desires; cause me to lead an honest and honorable life, and give me
good hope, charity and chastity, humility and patience: may He
govern the Five Senses of my body," &c. The following prayer is also
very characteristic of this period. It opens with a beautiful
address to Christ upon the cross; then proceeds thus: "Grant to us,
O Lord, we beseech thee, this day and ever, the use of penitence, of
abstinence, of humility, and chastity; and grant to us light,
judgment, understanding, and true knowledge, even to the end." One
thing I note in comparing old prayers with modern ones, that however
quaint, or however erring, they are always tenfold more condensed,
comprehensive, and to their purpose, whatever that may be. There is
no dilution in them, no vain or monotonous phraseology. They ask for
what is desired plainly and earnestly, and never could be shortened
by a syllable. The following series of ejaculations are deep in
spirituality, and curiously to our present purpose in the
philological quaintness of being built upon prepositions:--

"Domine Jesu Christe, sancta cruce tua apud me sis, ut me defendas.
Domine Jesu Christe, pro veneranda cruce tua post me sis, ut me
gubernes.
Domine Jesu Christe, pro benedicta cruce tua intra me sis, ut me
reficeas.
Domine Jesu Christe, pro benedicta cruce tua circa me sis, ut me
conserves.
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 rea