from the inn to the celestial mansion, He will repay the zealous stewards with eternal rewards."[1]
Here Honorius proceeds to expound the allegory contained in the healing of the dumb man and the ten lepers, and closes his sermon with two narratives, one of a poor idiot who sang the Gloria without ceasing, and was seen in glory after death; the other of a lay nun (conversa) around whose last hours were shed sweet odours and a miraculous light, while those present heard the chant of heavenly voices.
The parables of Christ present types which we may apply in life according to circumstances. In the concrete instance of the parable we find the universal, and we deem Christ meant it so. Thus we also view the parables as symbols, which they were. Honorius, with the vast company of mediaeval and patristic expounders, ordinarily directs the symbolism of the parables in a special mode, whereby—like the stories of the Old Testament—they become figurative of Christ and the needy soul of man, or figurative of the Christian dispensation with its historical antecedents and its Day of Judgment at the end.
The like may be said of Honorius's allegorical interpretation of Greek legends. These ancient stories have the perennial youth of human charm and meaning ever new. They had been good old stories to the Greeks, and then acquired further intendment as later men discerned a broader symbolism in them. Even in classic times, Homer's stories had been turned to allegories, philosophers and critics sometimes finding in them a spiritual significance not unlike that which the same tales may bear for us. But with this difference: the later Greeks usually were trying to explain away the somewhat untrammelled ways of the Homeric pantheon, and therefore maintained that Homer's stories were composed as allegories, the wise and mystic poet choosing thus to veil his meaning. To-day we find the clarity of daybreak in Homer's tales, and if we make symbols of them we know the symbolism is not his but ours. Honorius chooses to think that allegory had always lain in the old story; he will not deem it the invention of himself or other
- ↑ Speculum ecclesiae, "Dominica XIII." (Migne 172, col. 1059-1061).
