With Rabanus and Walafrid, as with Isidore and the Venerable Bede who were the links between these Carolingians and the Fathers, the interest in Scripture relates to its allegorical significance. Unmindful of the obvious and literal meaning of the text, they were unabashed by the incongruity of their allegorical interpretations.[44] Rabanus, for instance, had unbounded enthusiasm for Exodus, because of its rich symbolism: “Among the Scriptures embraced in the Pentateuch of the Law, the Book of Exodus excels in merit; in it almost all the sacraments by which the present Church is founded, nourished, and ruled, are figuratively set forth. For there, through the corporeal exit of the children of Israel from the terrestrial Egypt, our exit from the spiritual Egypt is made clear. There again, through the crossing of the Red Sea and the submersion of Pharaoh and the Egyptians, the mystery of Baptism and the destruction of spiritual enemies are figured. There the immolation of the typifying lamb and the celebration of the Passover suggest the passion of the true Lamb and our redemption. There manna from heaven and drink from a rock are given in order to teach us to desire the heavenly bread and the drink of life. There precepts and judgments are delivered to the people of God upon a mountain in order that we may learn to be subject to supernal discipline. There the construction of the tabernacle and its vessels is ordered to take place with worship and sacrifices, that therein the adornment of the marvellous Church and the rites of spiritual sacrifices may be indicated. There the perfumes of incense and anointment are prepared, in order that the sanctification of the Holy Spirit and the mystery of sacred prayers may be commended to us.”[45] The same commentator compiled a dictionary of allegories entitled _Allegoriae in universam sacram scripturam_,[46] saying in his lumbering Preface: