“I warn thee, enemy of the human race, turn from me thy plots and hidden wiles, for by me is the Cross of the Lord, which I always adore: the Cross my refuge, my way and virtue; the Cross, unconquerable banner, the invincible weapon. The Cross repels every evil, and puts darkness to flight. Through this divine Cross I approach my journey; the Cross is my life--death to thee, Enemy!” The next day, “in the presence of all, the Creed is read for a shield of faith against the deceptions of malignant spirits and the attacks of evil thoughts; Augustine is brought in to expound, intently listened to, and discussed.”[374] For Odilo, the Cross is a divine, not to say magic, safeguard. His prayer and imprecation have something of the nature of an uttered spell. No antique zephyrs seem to blow in this atmosphere of faith and fear, in which he passed his life, and performed his miracles before and after death. Nevertheless the antique might mould his phrases, and perhaps unconsciously affect his ethical conceptions. He wrote a Life of a former abbot of Cluny, ascribing to him the four _cardinales disciplinas_, in which he strove to perfect himself “in order that through _prudentia_ he might assure the welfare of himself and those in his charge; that through _temperantia_ (which by another name is called _modestia_), by a proper measure of a just discretion, he might modestly discharge the spiritual business entrusted to him; that through _fortitudo_ he might resist and conquer the devil and his vices; and that through _justitia_, which permeates all virtues and seasons them, he might live soberly and piously and justly, fight the good fight and finish his course.”[375] Thus the antique virtues shape Odilo’s thoughts, as seven hundred years before him the point of view and reasoning of Ambrose’s _De officiis ministrorum_ were set by Cicero’s _De officiis_.[376] The same classically touched phrases, if not conceptions, pass on to Odilo’s pupil and biographer, the monk Jotsaldus, to whom we owe our description of Odilo’s last moments. He ascribes the four cardinal virtues to his hero, and then defines them from the antique standpoint, but with Christian turns of thought: “The philosophers define Prudence as the search for truth and the thirst for fuller knowledge. In which virtue Odilo was so distinguished that neither by day nor night did he cease from the search for truth. The Book of the divine contemplation was always in his hands, and ceaselessly he spoke of Scripture for the edification of all, and prayer ever followed reading. “Justice, as the philosophers say, is that which renders each his due, lays no claim to what is another’s, and neglects self-advantage, so as to maintain what is equitable for all.” [To illustrate this virtue in Odilo, the biographer gives instances of his charity, by which one observes the Christian turn taken by the conception.]