"Then thou dost weepe
Still as thou burn'st, and the warm droppings creepe
To measure out thy length."
119 The _folium_ here is probably the ancient _malobathrum_, generally
identified as the Indian cinnamon. The Arab traders who brought this
valuable product into the Western markets, surrounded its origin with
much mystery.
125 The following stanzas, in which Prudentius elaborates the
beautiful fancy that the sufferings of lost spirits are alleviated
at Eastertide, have incurred the severe censure of some of the
earlier editors. Fabricius calls it "a Spanish fabrication," while
others, as Cardinal Bellarmine, declare that the author is speaking
"poetically and not dogmatically." That such a belief, however, was
actually held by some section of the ancient Church is evident from
the words of St. Augustine (_Encheiridion_, c. 112): _Paenas
damnatorum certis temporum intervallis existiment, si hoc eis placet,
aliquatenus mitigari, dummodo intelligatur in eis manere ira Dei, hoc
est ipsa damnatio._ "Let men believe, if it so please them, that at
certain intervals the pains of the damned are somewhat alleviated,
provided that it be understood that the wrath of God, that is
damnation itself, abides upon them."
140 It is somewhat startling to find Prudentius speaking of the Holy
Eucharist in terms which would recall to his contemporary readers
Virgilian phraseology and the honeyed cake (_liba_) used in pagan
sacrifice. It must be remembered, however, that in the early days of
the Church paganism and Christianity flourished side by side for a
considerable period; and we find various pagan practices allowed
to continue, where they were innocent. Thus the bride-cake and the
bridal-veil are of heathen origin; the mirth of the Saturnalia
survives, in a modified form, in some of the rejoicings of Christmas;
and the flowers, which had filled the pagan temples during the
Floralia, were employed to adorn God's House at the Easter festival.
141 The brilliant illumination of churches on Easter Eve is very
ancient. According to Eusebius, Constantine "turned the mystical
vigil into the light of day by means of lamps suspended in every
part, setting up also great waxen tapers, as large as columns,
throughout the city." Gregory of Nyssa also speaks of "the cloud
of fire mingling with the rays of the rising sun, and making the eve
and the festival one continuous day without interval of darkness."