“_Aqua_ is the Holy Spirit, Christ, subtle wisdom, loquacity, temporal greed, baptism, the hidden speech of the prophets, the holy preaching of Christ, compunction, temporal prosperity, adversity, human knowledge, this world’s wealth, the literal meaning carnal pleasure, eternal reflection, holy angels, souls of the blessed, saints, humility’s lament, the devotions of the saints, sins of the elect which God condones, knowledge of the heretics, persecutions, unstable thoughts, the blandishments of temptations, the pleasures of the wicked, the punishments of hell. “_Mons_, mountain (in the singular) the Virgin Mary, _montes_ (in the plural) angels, apostles, sublime precepts, the two Testaments, inner meditations, proud men, the Gentiles, evil spirits.”[50] Thus Rabanus dragged into his compilation every meaning that had ever been ascribed to the words defined. In him and his contemporaries, the allegorical material, apart from its utility for salvation, seems void of human interest or poetic quality, as yet unstirred by a breath of life. That was to enter, as allegory and all manner of symbolism began to form the temper of mediaeval thought, and became a chosen vessel of the mediaeval spirit in poetry and art. The vital change had taken place before the twelfth century had turned its first quarter.[51] There flourished at this time a worthy monk named Honorius of Autun, also called “the Solitary.” It has been argued, and vehemently contradicted, that he was of German birth. At all events, monk he was and teacher at Autun. Those about him sought his instruction, and also requested him to put his discourses into writing for their use; their request reads as if at that time Honorius had retired from among them.[52] This is all that is known of the man who composed the most popular handbook of sermons in the Middle Ages. It was called the _Speculum ecclesiae_. Honorius may never have preached these sermons; but still his book exists with sermons for Sundays, saints’ days, and other Church festivals; a sermon also to be preached at Church dedications, and one “sermo generalis,” very useful, since it touched up all orders of society in succession, and a preacher might take or omit according to his audience. Before beginning, the preacher is directed to make the sign of the cross and invoke the Holy Spirit: he is admonished first to pronounce his text of Scripture in the Latin tongue, and then expound it in the vernacular;[53] he is instructed as to what portions of certain sermons should be used under special circumstances, and what parts he may omit in winter when the church is cold, or when in summer it is too hot; or this is left quite to his discretion: “Here make an end if you wish; but if time permits, continue thus.”