Ovid, Metamorphoses, VIII, lines 183 to 235.
Daedalus interea Creten longumque perosus 
exilium tactusque loci natalis amore 
clausus erat pelago. "terras licet" inquit "et undas 
obstruat: et caelum certe patet; ibimus illac: 
omnia possideat, non possidet aera Minos." 
dixit et ignotas animum dimittit in artes 
naturamque novat. nam ponit in ordine pennas 
aminima coeptas, longam breviore sequenti, 
ut clivo crevisse putes: sic rustica quondam 
fistula disparibus paulatim surgit avenis; 
tum lino medias et ceris alligat imas 
atque ita conpositas parvo curvamine flectit, 
ut veras imitetur aves. puer Icarus una 
atabat et, ignarus sua se tractare pericla, 
ore renidenti modo, quas vaga moverat aura,  
captabat plumas, flavam modo pollice ceram 
mollibat lususque suo mirabile patris 
impediebat opus. postquam manus ultima coepto 
inposita est, geminas opifex libravit in alas 
ipse suum corpus motaque pependit in aura; 
instruit et natum "medio" que "ut limite curras, 
Icare," ait "moneo, ne, si demissior ibis, 
unda gravet pennas, si celsior, ignis adurat: 
inter utrumque vola. nec te spectare Booten 
aut Helicen iubeo strictumque Orionis ensem: 
me duce carpe viam!" pariter parecepta volandi 
tradit et ignotas umeris accommodat alas. 
inter opus monitusque henae maduere seniles, 
et patriae tremuere manus; dedit oscula nato 
non iterum repetenda suo pennisque levatus 
ante volat comitique timet, velut ales, ab alto 
quae teneram prolem produxit in aera nido, 
hortaturque sequi damnosasque erudit artes 
et movet ipse suas et nati respicit alas. 
hos aliquis tremula dum captat harundine pisces, 
aut pastor baculo stivave innixus arator 
vidit et obstipuit, quique aethera carpere possent, 
credidit esse deos. et iam Iunonia laeva 
parte Samos (fuerant Delosque Parosque relictae) 
dextra Lebinthos erat fecundaque melle Calymne  
cum puer audaci coepit gaudere volatu 
deseruitque ducem caelique cupidine tractus 
altius egit iter. rapidi vicinia solis 
mollit odoratas, pennarum vincula, ceras; 
tabuerant cerae: nudos quatit ille lacertos, 
remigioque carens non ullas percipit auras, 
oraque caerulea patrium clamantia nomen 
excipiuntur aqua, quae nomen traxit ab illo. 
at pater infelix, nec iam pater, "Icare," dixit, 
"Icare," dixit "ubi es? qua te regione requiram?" 
"Icare" dicebat: pennas aspexit in undis 
devovitque suas artes corpusque sepulcro 
condidit, et tellus a nomine dicta sepulti. 
Translated by Frank Justus Miller 
Meanwhile Daedalus, hating Crete and his long exile, and
longing to see his native land, was shut in by the sea. "Though he 
may block escape by land and water," he said, "yet the sky is open, 
and by that way I will go. Though Minos rules over all, he does not 
rule the air." So saying, he sets his mind at work upon unknown arts, 
and changes the laws of nature. For he lays feathers in order, beginning 
at the smallest, short next to long, so you would think they had grown 
on a slope. Just so the old-fashioned rustic pan-pipes with their 
unequal reeds rise one above another.Then he fastened the feathers 
together with twine and wax at the middle and bottom; and, thus arranged, 
he bent them with a gentle curve, so that they looked like real birds' 
His son, Icarus, was standing by and, little knowing that
he was handling his own peril, with gleeful face would now catch at 
the feathers which some passing breeze had blown about, now mold the 
yellow wax with his thumb, and by his sport would hinder his father's 
wonderful task. When now the finishing touches had been put upon the 
work, the master workman himself balanced his body on two wings and 
hung poised on the beaten air. He taught his son also and said: "I 
warn you, Icarus, to fly in a middle course, lest, if you go too low, 
the water may weight your wings; if you go too high, the fire may 
burn them. Fly between the two. And I bid you not to shape your course 
like Bootes or Helice or the drawn sword of Orion, but fly where I 
shall lead." At the same time he tells him the rules of flight and 
fits the strange wings on his boy's shoulders. While he works and 
talks the old man's cheeks are wet with tears, and his fatherly hands 
tremble. He kisses his son, which he was destined never again to do, 
and rising on his wings, he flew on ahead, fearing for his companion, 
just like a bird which has led forth her fledglings from the high 
nest into the unsubstantial air.
He encourages the boy to follow, instructs him in the
fatal art of flight, himself flapping his wings and looking back on 
his son. Now some fisherman spies them, angling for fish with his 
flexible rod, or a shepherd, leaning upon his crook, or a plowman, 
on his plow-handles--spies them and stands stupefied, and believes 
them to be gods that they could fly through the air. And now Juno's 
sacred Samos had been passed on the left, and Delos and Paros; Lebinthos 
was on the right and Calymne, rich in honey, when the boy began to 
rejoice in his bold flight and, deserting his leader, led by a desire 
for the open sky, directed his course to a greater height. The scorching 
rays of the nearer sun softened the fragrant wax which held his wings. 
The wax melted; his arms were bare as he beat them up
and down, but, lacking wings, they took no hold on the air. His lips, 
calling to the last upon his father's name, were drowned in the dark 
blue sea, which took its name from him. But the unhappy father, now 
no longer father, called: "Icarus, Icarus, where are you? In what 
place shall I seek you? Icarus," he called again; and then he spied 
the wings floating on the deep, and cursed his skill. He buried the 
boy in a tomb, and the land was called for the buried boy. 
Saint Ignatius on Obedience 
Similiter atque senis baculus
It is a very special help to progress, and is in fact,
very necessary, for all to surrender themselves to perfect obedience. 
They should recognize that the Superior, whoever he is, holds the 
place of Christ our Lord, and they should show him inward reverence 
and love. Their obedience should extend not merely to outward execution 
of a command, which should be complete, prompt, courageous, and done 
with becoming humility, without pleading excuses, even though the 
command has to do with something difficult and repugnant to nature: 
but they should also make every effort to have an inward resignation 
and a true denial of their own will and judgment. They will, moreover, 
conform that will and judgment to the will and judgment of the Superior 
in all things that are free from sin, and will then look upon the 
will and judgment of the Superior as a norm for their own will and 
judgment, their purpose being a more perfect conformity with the first 
and highest norm for every good will and judgment, that is, the Eternal 
Goodness and Wisdom. (P. III, c. 1. n. 23) 
With true obedience, they should leave the Superior free
to dispose of them and all that concerns them, as he sees fit. They 
should keep nothing concealed from him, not even their own conscience. 
They should not object or contradict, or in any way show their judgment 
to be opposed to his. As a result of this union of opinion and will 
and a becoming submission, they will be the better sustained and make 
greater progress in God's service. (P. IV, c. 10, n. 5) 
All should have the greatest regard for obedience and
be egar to signalize themselves in it. And this, not only in points 
of obligation, but in others also, where they see no more than a mere 
indication of the Superior's will, without waiting for an express 
command. In all this they should keep in mind God our Creator and 
Lord, for whose sake they offer their obedience to a man. They must, 
therefore, seek to go forward in the spirit of love, and not because 
they are driven by fear. (P. VI, c. 1, n. 1) 
At the word of the Superior we should be most prompt,
just as though it came from Christ our Lord, and leave unfinished 
anything whatsoever, even a letter of the alphabet which we may have 
begun and not finished. (P. VI, c. 1, n. 1) 
We should direct our whole purpose and all our efforts
in the Lord to this point, that both in execution, in will and in 
understanding, holy obedience be absolutely perfect among us. We should 
carry out with great alacrity, spiritual joy and perseverance what 
ever we are bidden to do, under the conviction that everything is 
just, and with a blind obedience reject every contrary opinion and 
judgment of our own. (P. VI, c. 1, n. 1) 
Each one should convince himself that they who live under
obedience must allow themselves to be carried and ruled by God's Providence 
through their Superiors as though they were a dead body which allows 
itself to be carried in any direction and to be treated in any manner 
whatsoever. Or, they should be like the staff of an old man, which 
is at the service of him who holds it wherever and for whatever purpose 
he desires. (P. VI, c. 1, n. 1) 
All must perform whatever penances are imposed upon them
for their faults and negligences, or for any other reason. Each must 
accept such penances willingly, with a real desire of amendment, and 
of making spiritual progress, even though they should be imposed for 
some failing that is not blamworthy. (Examen, c. 4, n. 33; P. III, 
c. 1, n. 15) 
Whenever anyone goes to work in the kitchen, or to help
the cook, he must obey him with great humility in everything that 
belongs to his office. And it is very necessary that all should obey 
not only the Superior of the Society, or of the house, but also the 
subordinate officials who have their authority from him. They should 
habituate themselves to consider not whom he is who they obey, but 
rather Who He is for Whose sake and Whom they actually obey in all 
things, that is, Christ our Lord. (Examen, c. 4, n. 29; P. III, c. 
1, n. 24) 
Pange lingua gloriosi 
Sing, my tongue, the glorious battle, 
Sung the last, the dread affray; 
O'er the Cross, the Victor's trophy, 
Sound the high triumphal lay, 
How the pains of death enduring, 
Earth's redeemer won the day. 
He, our Maker, deeply grieving 
That the first-made Adam fell, 
When he ate the friut forbidden 
Whose reward was death and hell, 
Marked e'en then this Tree the ruin 
Of the first tree to dispel. 
Thus the work of our salvation 
Was of old in order laid, 
That the manifold deceiver's 
Art by art might be outweighed, 
And the lure the foe put forward 
Into means of healing made. 
Therefore, when at lenght the fulness 
Of the appointed time was come, 
He was sent, the world's Creator, 
From the Father's heavenly home, 
And was found in human fashion, 
Offspring of the Virgin's womb. 
Lo! He lies an infant weeping, 
Where the narrow manger stands, 
While the Mother Maid his members 
Wraps in mean and lowly bands 
And the swaddling clothes in winding 
Round his helpless feet and hands. 
To the Trinity be glory, 
Everlasting, as is meet; 
Equal to the Father, equal 
To the Son and Paraclete: 
Trinal Unity, whose praises 
All created Things repeat. Amen. 
Vexilla Regis      The flags of the King
Abroad the regal banners fly, 
Now shines the Cross's mystery; 
Upon it Life did death endure, 
And yet by death did life procure. 
Who, wounded with a direful spear, 
Did, purposely to wash us clear 
From stain of sin, pour out a flood 
Of precious water mixed with blood. 
That which the prophet king of old 
Hath in mysterious verse foretold, 
In now accomplished, whilst we see 
God ruling nations from a Tree. 
O lovely and refulgent Tree, 
Adorned with purpled majesty; 
Culled from a worthy stock to bear 
Those limbs which sanctified were.  
Blest Tree, whose happy branches bore 
The wealth which did the world restore; 
The beam that did the Body weigh 
Which raised up hell's expected prey. 
Hail Cross, of hopes the most sublime! 
In the glory of thy triumph. 
Grant to the just increase of grace, 
and every sinner's crimes efface. 
Blest Trinity, salvation's spring 
May every soul Thy praises sing; 
To those thou grantest conquest by 
The Holy Cross, rewards supply. Amen