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fore her, he could not keep his eyes from following that path which they had so often traversed. And, as he looked piteously on Pauline, he was seized with such a heat that he felt almost dead, and while he tried to conceal it he fell down at her feet. The fear, however, which he had lest the true cause should be known, made him pretend that the pavement of the church had occasioned his fall, which, in truth, did happen to be somewhat uneven in that spot.

And when Pauline knew that the change of his dress had not changed his heart, and that it was now so long since his entering the monastery that everybody thought she had forgotten him, she resolved to put into execution her long-cherished desire, that the end of their friendship should be alike in habit, form, and manner of life, as they had once lived in one house, under the same master and mistress. And, as she had already four months before arranged all that was necessary for her entering a convent, one morning she asked leave of the marchioness to hear mass at Saint Claire, which she granted immediately, as she knew not the object of the request; and as Pauline passed by the cordeliers she asked the porter to call her old lover to her, though she mentioned him only as her relation. And when she saw him in a chapel alone, she said, 'If my honour had permitted me as soon as you, I should have taken the veil long ago, and not have waited till now; but having destroyed by my patience the suspicions of those who would rather judge ill than well, I am resolved now to adopt the manner of life and dress that you have done, without any further inquiry. And if it be well with you, I shall share it with you; and if it be ill with you, I would not be exempt: for by what path you enter into Paradise, by that would I wish to follow; since I am sure that He who is alone the true, perfect, and worthy love, has drawn us to his service by our mutual and honourable love, which He will turn by his holy spirit entirely to himself; and I pray that we may both forget the old body which perishes and is born from Adam, to receive and be re-clothed with that of our heavenly bridegroom.' Her lover was so glad and overjoyed to hear her

pious will that he wept for gladness; and he fortified his heart as well as he could, telling her, that, since he could never have aught of her in this world except her voice, he esteemed himself most happy in that he lived in a place where he could always see her again, and where they should always be the holier for the sight, living as they did a life of love, with one heart and soul drawn and led by the goodness of God, who, they prayed, would ever hold them in that hand whence none can perish. And as he said this, and wept for love and joy, he kissed her hands; but she bent her face down to her hand, and they gave each other a kiss of holy love. And Pauline then departed, and entered into the convent of Saint Claire, where she met with a kind welcome and took the veil. She afterwards sent word about it to the marchioness, who was so astonished that she would not believe it; but she went the next day to the convent to see her, and to try to turn her from her purpose. But Pauline made answer to her, that though she had had power to deprive her of an earthly husband, she must rest contented with that, and not seek to part her from Him who is immortal and invisible, for, indeed, it was not in her power, nor in any creature's in the world. The marchioness, beholding her resolution, then kissed her, and left her with great regret. And Pauline and her lover lived so devoutly and holily there, that we ought not to doubt that He, the end of whose law is charity, said to them at the close of their lives as he said of old to Magdalene, that their sins were forgiven them, for they had loved much, and that he received them into that world where the reward passes the merits of man."

Thus closes this beautiful story, and there are many that equal it in pathos. Margaret has not a little of that strength in her style, which touches so forcibly when it melts into tenderness. She wrote in the "Elizabethan age" of French literature, and strength was the characteristic of the times. It appears alike in Rabelais' grandest periods,* or Clement Marot's lightest

* Many persons are not aware that in Rabelais' strange book can be found by far the grandest passages of French prose. Many of his serious sentences rival Bacon.

songs; but we look in vain for any trace of it in the modern literature of France. It has vanished, like the Elizabethan sturdiness of expression in our own tongue; and the style that once rose as the panting breath of action from the national soul has now degenerated into luxurious ease and refinement,

Like winds, whose loftiest pæan ends but in a sigh !

Yours, &c. E. B. C.

MR. URBAN, 5th Nov. THE Liturgy of the Church of England is an admirable composition. Several of its parts are translated from forms used in the Latin Church from an early age. It is to be regretted that in one or two instances the sense and spirit of the original have not been preserved.

1. In the general Doxology there is no authority for the expression "is now, and ever shall be," "et nunc, et semper," being connected with gloria [sit], not with "sicut erat," as the translation represents. The full meaning is elicited by the following arrange

ment:

Gloria, sicut erat in principio, [sit] Patri, et Filio, et Spiritui Sancto, et nunc et semper, et in sæcula sæculorum. Amen.

Glory, as it was in the beginning, be to the Father, and to the Son, and to the Holy Ghost, both now, and ever, and world without end. Amen. Or, Glory to the Father, &c. as it was in the beginning, so be it both now, and ever, &c.

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Glory be as it is now, and ever shall be," is like praying for a thing, and at the same time affirming that very thing to be now and for ever existing just as we pray that it may be.

This view of the original meaning is confirmed by the metrical forms of the Doxology.

Patri, simulque Filio,
Tibique, Sancte Spiritus,
Sicut fuit, sit jugiter
Sæculum per omne gloria.
Deo Patri sit gloria,
Ejusque soli Filio,
Cum Spiritu Paraclito,
Et nunc et in perpetuum.

The phrase "world without end" is sufficiently understood in the aggregate by many who are unable to analyse it. World (woruld) is an AngloSaxon plural denoting ages; originally wereald, from wer, man, and eald, age; the latter from yldan, to delay, linger, tarry: hence weoruld (singular and plural alike), man's age, his time, and in the modern acceptation, his place of tarrying or sojourning-this world. In sæcula sæculorum, or metrically, In sæculorum sæcula, to ages of ages, is in Anglo-Saxon, On worulda woruld, or, On á (ævorum) weoruld; so, á butan ende, aye (ever, ages, or world) without end.

2. In the heavenly anthem Te Deum we say or sing,

"Make them to be numbered with thy saints in glory everlasting."

"To be numbered in glory" is poor English; and numerari gloria is no language can such a collocation be toLatin. By no rule or practice of that lerated. The holy bishops Ambrosius

and Athanasius wrote and chanted:

"Eterna fac cum sanctis tuis gloria munerari."

Here we find a verb which is always and everywhere construed with an ablative case, and signifies to gift, give freely, present, &c. In the decline of used in a passive sense, and so the the Roman language it may have been forgifen," make them to be preAnglo-Saxon gloss renders it,—“ beon sented or gifted, &c.; but the Latin would not be more remote from classical usage if we should join, "fac munerari," do present; or render simply thus:-"Bestow upon them with thy saints glory everlasting."

My reading of the Latin stands firm in all editions and MSS.; and, excepting the English and its derivatives, ple, or land, that has adopted this in the language of every church, peosong of triumph.

Yours, &c. EBENR. THOMSON.

P.S. It is to the Anglo-Saxon gloss that I owe this view of the passage. Had I not seen that, I should not have turned my attention to the subject.

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