FROM THE LIBRARY OF

REV. LOUIS FITZGERALD BENSON, D. D.

BEQUEATHED BY HIM TO

THE LIBRARY OF

PRINCETON THEOLOGICAL SEMINARY

Digitized by the Internet Archive

in 2012 with funding from

Princeton Theological Seminary Library

http://archive.org/details/hymbertoOOhild

Hymn of Hildebert

AND OTHER

MEDIAEVAL HYMNS

WITH TRANSLATION'S

//

BY ERASTUS C. BENEDICT

A NEW AND ENLARGED EDITION

NEW YORK ANSON D. F. RANDOLPH & CO

I 868

Entered according to Act of Congress, in the year 1867, l>v

ANSON D. F. EANDOLPH,

In the Clerk's Office of the District Court of the United States for the District of New York.

BRADSTREJ5T 1'liKss.

PKEFAOE.

These translations have been the agreeable labor of occasional hours of leisure. Several of them have at different times, during the last fifteen years, appeared in public journals, literary and religious, and the favorable mention made of some of them has induced me to collect those which have been published, and to add some others, including the Hymn of Hildebert to the Trinity. Of some of them, previous translations are numerous and excel- lent.

In making this selection, my aim has been to bring together such a variety of hymns and topics as should, in small compass, exhibit the evangelical faith and character of those eminent and devout men, whose light shone so purely in that period of Christianity which we call the Middle Ages ; their ideas of God and his attributes, of the Father, the Son, and the Holy Spirit ; their knowledge of the Scriptures ; their exhaustive treatment of their topics, and their modes of thought and expression, so

IV PREFACE.

simple and unpretentious. I was also especially influ- enced by a desire to exhibit that oneness of evangelical faith, and that Christian union in the great characteristic and essential elements of our holy religion, which enables us to acknowledge our brotherhood with these simple- minded, cultivated, and sanctified men, who devoted then- lives to religion as it was presented by the Saviour and his sacred family, and their early successors, appealing to the heart instead of to the senses, and manifesting itself in great but simple and intelligible truths, and not in forms and rites, and ceremonies and vestments. I make little account of the fact that they may have believed something winch I cannot believe, and may have used a ritual and liturgy which I disapprove. I never stop to think that the authors of the "Imitation of Christ," of the "Holy Living and Dying," of the "Pilgrim's Progress," held to points of faith, and used rites and modes of worship different from mine, any more than I do that the holy apostles themselves, who were with the Lord continually, and listened to those daily teachings which drew such crowds of hearers, and who saw all his miracles, were, even after the resurrection, still ignorant of the nature of his kingdom, of his sacrifice, and of his great salva- tion.

I make no apology for the simplicity and naturalness of these translations. It would have been less laborious

PREFACE. V

and difficult, to make translations which, to certain tastes, would have been more agreeable, and would have seemed more poetical — expanded paraphrases — English hymns founded upon the Latin ones, intensified by epithets and ornamented with imagery. My own taste, however, found a great charm in the great simplicity and brevity of the originals, and I preferred to translate those striking qualities. I have accordingly kept the English version within the length of the Latin original, and have en- deavored to perform this task, certainly difficult, and sometimes said to be impossible, without sacrificing ease in versification, or the meaning and spirit of the original How far I have succeeded must be left to the judgment of others.

In most cases also I have adopted the stanza and measure of the original, and the double rhymes and dac- tylic terminations so common with those Latin hymnolo- gists. I do not share the opinion sometimes expressed, that in our language such rhymes are inconsistent with the dignit}r, gravity, and tenderness which may be ex- pressed by them in Latin, and without which sacred hymns would lose their character. To this opinion, per- haps, may be attributed the fact, that in the English version of the psalms by Dr. Watts, there are no double rhymes, except three couplets in his translation of the Fiftieth Psalm, and in the versions of Tate and Brady,

VI PREFA CE.

and of Sternhold and Hopkins none, and that the earlier translations of the Dies Ir<E were made in single rhyme. Many of the more recent ones, however, are made with double rhyme, and I apprehend that the opinion is now general that the true spirit and solemnity of that great hymn are better exhibited in some of the double rhyme translations than they are in any others. When the line is trochaic, the trochaic ending preserves, instead of im- pairing, the tone and feeling of the lines — which may be expressive of any sentiment, however grave or tender. Many of the sweetest and most devotional hymns in our language, are in double rhyme, and I need refer only to the grace and dignity, as well as tenderness and strength, with which Wesley and Heber and others, use the double rhyme, to show the truth of these remarks. I am, indeed, by no means certain that the double rhyme may not in the end, prove to be the higher and better style of versification and rhythm. I incline to the belief that there is in it a more graceful cadence, a more flowing and easy transition, and a more unbroken harmony, than in the sometimes crisp and sharp ending of the single rhyme. It is surprising that Milton, who used rhyme with ad- mirable skill, should speak of it as the invention of a barbarous age, to set off wretched matter and lame metre. In the universality of rhyme, as in the further fact that it is peculiar neither to the rudeness of an early and bar-

PREFACE. Vll

barous age, nor to the over-refined ingenuity of a late and artificial one, but runs through whole literatures, we find its best defence, and the evidence that it lies deep in our human nature, since otherwise so many peoples would not have lighted upon it, or so inflexibly main- tained it ; for no people has ever adopted an accentual rhythm without also adopting rhyme, which only in weak and indistinct beginnings makes its first appearance, and with advancing refinement, poetical cultivation, and per- fection of language, rises to its highest excellence. It has been well said, that rhyme, well managed, is one of the most pleasing of all inventions for entertaining the mind — constantly raising expectation, and as often satis- fying it. The ear anticipates the sound without knowing what the sound would express. This expectation and its gratification are a constant pleasure, different from that conveyed by the thought, but always playing about it, and in harmony with it — like music, adorning and intensi- fying it. It is hardly to be believed that the classical versification could be native or vernacular to any people, and it is not more easy to believe, that if it had been natural to the Romans, it would have so easily retired before that rhythmical versification which supplanted it [t is worthy of remark, in this connection, that all those peoples, which in our day are spoken of as the Latin race, to distinguish them from the Gothic and Sclavic races.

VI 11 PREFACE.

have their poetical literature characterized by rhythmical and accentual versification and by rhyme, and that the metres of Virgil and Horace and Catullus have given place to rhyme and accent, even in the Italian peninsula.

Of some of these hymns (some, indeed, which have been better translated by others) I have made more than one translation. Without assigning any satisfac- tory reason why I should thus be willing to come into comparison with others of established reputation, I may say that the reason which would induce me to make one translation might well induce me to make several — differ- ent tastes being gratified by various forms of presenting the same thoughts. As to the translations of the Dies Irce, I will also say that the second in order was published many years ago, before the thought of using English double rhyme for so serious a purpose, had entered my mind. The third was afterwards written in double rhyme, and, finally, the other was the result of an attempt to use nothing but the Gothic-English language, discarding en- tirely the use of Latin derivatives. This one being more agreeable to my taste, I have given it the first place.

All these early Latin hymns were written before the invention of printing, and copies were often taken down from memory or learned from oral tradition, which, doubt- less, furnishes the reason why, sometimes, one or more stanzas are omitted in some copies, and why the arrange-

PREFA CE. IX

ment of the stanzas differs, in different copies of the same hymn. I have followed what seemed to me the best authority for the text, and I have not hesitated to adopt the arrangement of the stanzas which seemed to me the most forcible and beautiful. In like manner I have also substituted a word and changed the arrangement of words in a line, where the rhythm so plainly demanded it as to compel the belief that such was the author's arrange- ment.

I have preceded most of the hymns with a brief sketch of the supposed author, or a sort of argument of the hymn, or brief commentary upon it. I am, however, far from believing that the authorship of them is thus attributed on sufficient evidence in all cases. There is hardly one that has not been attributed, with equal confi- dence, to more than one author, and there are few of them whose authorship can be considered as settled, on evidence.

A word more as to the thread by which these hymns are here connected — so slight that, perhaps, it might not be perceived, unless it were pointed out. The Christian faith, life, and hope, founded upon the being and attri- butes of God; the birth, teachings, sufferings, death, resurrection, ascension, and commemoration of our Lord, and the gift of the Holy Spirit, are exhibited in the order which I have adopted, while the doctrines of faith and grace, and the spirit of devotion, animate the whole.

X PREFACE.

The careful and learned remarks of the Rev. Dr. Wil- liams in his " Miscellanies," p. 72, of Dr. Coles in his "Dies Ira," of Dr. Schaff in his "New Stabat Mater," of Dr. Neale in his "Mediaeval Hymns," and, above all, the Preface, Introduction, and notes of Archbishop Trench in his "Sacred Latin Poetry," are worthy of careful study by all who desire to be informed on the subject of Latin hymnology. I have read them with the greatest interest, and have borrowed much from them, as well in this preface as elsewhere, for which I desire to make this acknowledgment, because I have almost always neglected to do so in the text of my remarks.

TABLE OF HYMNS.

Alpha et ft, magne Deus	.	2
Astant angelorum chori -	-	- 122
Apparebit repentina dies magna -	34
Cur mundus militat	-	- 28
Dies Tree, dies ilia	-	110
Ecquis binas columbinas	-	- 58
Gravi me terrore pulsas	•	128
Hceres peccati, natura fillus irce	- 100
Heri mundus exultavit	-	102
Jam moesta quiesce querela	-	- 140
Lauda, Sion, Salvatorem -	-	92
Pange, lingua, gloriosi -	-	- 54
Parendum est, cedendum est	-	132
Portas vestras ceternales	-	- 80
Si vis vere gloriari	-	70
Stabat Mater dolorosa	-	- 64
Stabat Mater speciosa	•	20
Veni, creator Spiritus •	-	- 41
Veni, sancte Spiritus -	-	86
Victimce Paschali laudes	-	- 78

IIDEX.

Abbey of St. Victor, 98.

Adam of St. Victor, 76, 93.

Agnes, Mount St., 121.

Alpha et 12, Magne Deus, 2.

Ambrose, 42.

Angel choirs on high, 123.

An heir of sin, 101.

Apparebit repentina dies, 34.

Aquinas, Thomas, 52, 75, 90.

Ascension, 80.

Astant angelorum chori, 122.

At the last, the great day, 35.

Beautiful his mother standing, 21.

Beautiful mother, 21.

Bede, 32.

Benedette, 18.

Benedictis, 18.

Bernard, 26.

Bertin, St., 85.

Be still the voice, 141.

Campen, 121.

Celano, Thomas de, 109

Charlemagne, 42.

Christians, raise, 79.

Classical versification. 74.

Clichtoveus, 84, 85.

Coles, Dr., x.

Comforter denominated, 7.

Come, thou Spirit, 50.

Communion, 52, 90, 93.

Contemptu Mundi, 26, 28.

Corona spinea, 70.

Crown of thorns, 70.

Crucifixion, 58.

Cur mundus militat. 18, 28.

Cygnus Exspirans, 127, 132.

Damiani, 126.

Day of death, 129.

Day of judgment, 32, 35.

Day of threatened wrath, 111.

Day of wrath, that final day, 116.

Day of wrath. US.

De die judicii. 34.

De die mortis, 127, 129.

Deventer, 121.

Deus, 12.

Dieslrae, 32, 108, 110, 116, 118.

Doctor Angelicus, 52.

Doctor Mellifluus, 43.

Doctor Mellitissimus, 43.

Dramatic hymn, 77.

Dying swan, 133.

Easter hymn, 74, 78.

Ecquis binas columbinas, 58.

Epitaph of Adam, 100.

Father, 3.

Father, God, my God, 3.

Feckenham, 53.

Fides orthodoxa. 1, 8.

Frangipani, 75.

Funeral Hymn, 141.

Giacomo, 18.

Giacopone, 18.

God, 13.

Goethe, 108.

Gravi me terrore, 128.

Grey, Lady Jane. 53.

Haeres peccati. 100.

INDEX.

Xlll

FTamerken, 121.

Heaven, 15, 123.

Heri mundus. 102.

Hermanns, 75, 84.

Hildebert.'l, 2.

Holy Spirit. 6.

Holy Spirit from above. ST.

Imitation of Christ, 121.

I must obey, 133.

In exequiis, 140.

Innocent III., Pope, 84-.

Jacobus de Benedictis, 18.

Jacopone, 18.

Jam quiesce, 140.

Joys of heaven, 123.

Judgment, 32.

Kempis, Thomas a, 121.

Last Supper, 52.

Lavarclin, 1.

Lauda Sion salvatorem, 75. 00,92.

Lord's Supper, 90.

Malabranca. 75.

Mater dolorosa, 18, 62. 90.

Mater speciosa, 18, 20.

Milton, vi.

Mount' St. Agnes, 121.

Nate Patri cosequalis, 4.

Nativity, 19.

Neale, Dr., x.

Notker, 75. 85.

Oh, had it the wings, 58.

Oratio ad .Filium, 4.

Oratio ad Patrem, 2.

Oratio ad Spiritum, (>.

Oratio ad Trinitatem, 2.

Over-Yssel, 121.

Pange lingua gloriosi, 52. 54, 90,

Parendum est, 132.

Paracletus increatus, 6.

Passion, 58.

Passover, 75.

Pentecost, 42, 75, 84.

Portas vestras aeternales. 80.

Proses, 74, 75. Prudentius, 138. Raise the everlasting gates, 81. Real presence, 53, 91. Resurrection, 78. Rhyme, v., vi., vii., 75, 76. Rhythm, vi., vii., 74. Robert II., 75, 84. Sacrament. 52, 90, 91. SchafT. Dr., x., 19, 63. Sequence, Sequentia, 74. Sing, my tongue, the theme, 55. Sion, 14.

Si vis vere gloriari, 70. Son. 4.

Spirit, creative, power divine, 48. Spirit, heavenly life, 45. Spirit, Holy, 6, 42 to 50, 84 to S7. Stabat Mater dolorosa, 62, 99. Stabat Mater speciosa, 18, 19, 20. St. Agnes, Mount, 121. St. Bertin. 85. Stephen, 99, 102. Thomas Aquinas, 52. Thomas of Celano, 109. Thomas a Kempis, 121. Transubstantiation, 52. Trench, x., 26. Trinity, 1, 2, 122. Tusser. 26. Urban IV., 52.

Veni, creator Spiritus. 42. 48, 50. Yeni, sancte Spiritus, 84, 87. Yictimse Paschali laudes, 74, 7S Yictor, St., 98. Walter Scott, 108. Weeping stood his mother, 65. Why does the world serve. 29. Wiliiams, Dr., x. With terror thou dost, 120. Wouldst thy spirit glory, 71. Yesterday the world, elated, 103. I Zion, praise thine interceder, 93.

MEDIEVAL HYMNS

HILDEBERT

Hildebert de Lavardin was a Frenchman. He was bora in 1057 and was educated in the highest scholarship and culture of his time, having studied under Beranger and St. Hugh of Cluny whose life he wrote. He was consecrated Bishop of Mans in 1097, and in 1125 became Archbishop of Tours and was one of the great ornaments of the French Roman Catholic Church. All the authors of that period speak in his praise. It was commonly said of him,

Inclytus et prosa versuque per omnia primus, Hildebertus olet prorsus ubique rosam.

His Hymn to the Trinity is every way worthy of him. It is characterized, equally, by harmony and grace and by sententious brevity. Its fullness and discrimination as a theological essay and its easy and familiar use of Scriptural allusion, are quite as remarkable as its gentle spirit of devotion and its poetical animation, in which it has been said to equal the very best productions which Latin Christian poetry can anywhere boast.

The Poem has a sort of epic completeness ; its Begin- ning— the knowledge of God — Fides orthodoxa — the true creed, as to the Three Persons of the Holy Trinity — ex- hibiting their attributes, as the foundation of the Christian character ; its Middle — the weakness, the trials and the temptations of the Christian life, in its progress to perfect trust and confidence in God and assurance of His final grace; its End — the joys and glories of the Heavenly Home of the blessed.

1

HILDEBERTI HYMNUS.

ORATIO DEVOTISSIMA

AD TRES PERSONAS SANCTISSIMjE TRINITATJS.

AD PATREM.

SUpIja et Q, magne Beus ! 2EU! 3SU! JBeus metis — Cuius birttts, totum posse; Cuius sensus, totum nosse ; Cujus esse, summum oonum ; €ujus opus, qutequto fconum.

j5>uper euneta, suttet euneta ; 3Sxtra euneta, intra euneta.

Jntta euneta, nee tnclusus ; lEitra euneta, nee exelusus ; J&uper euneta, nee elatus ; £ubter euneta, nee substratus.

j^uper totus, pta>stoenoo ; j£uoter totus, sustinentio ; ISxtra totus, eomplectenoo ; Jntra totus es, tmplenfco.

Jntra, nunquam eoaretarts ;

HYMN OF HILDEBERT.

An Address to the Three Persons of the most Holt Trinity.

TO THE FATHER.

Father, God, my God, all seeing ! Alpha and Omega being — Thou whose power no limit showeth Thou whose wisdom all things knoweth, God all good beyond comparing — God of love for mortals caring —

Over, under, all abounding, In and out and all surrounding —

Inside all, yet not included, Outside all, yet not excluded, Over all, yet not elated, Under all, yet not abated —

Thou above — Thy power ordaining — Thou beneath — Thy strength sustaining— Thou without — the whole embracing — Thou within — Thy fullness gracing.

Thee within, no power constraineth —

HILDEBERTI HrMNUS.

IBxtra, nunquam oilatarts. j£uper, nullo sustentaris ; gutter, nullo fattgaris.

itEunoum mobens, non moberis; Hocum tenens, non teneris ; ©empus mutans, non mutarts ; "kTaga firmans, non bagarts. V\% externa, bel neeesse, $,on alternat tuum esse.

f^ert nostrum, eras et prtoem, temper ttbt nune et itrem. ©uum, 3Beus, Jjouiernum Jnotbtsum, semptternum ; Jn ijoe, totum pr&bttnstt, ©otum stmul perfeeistt &Ti exemplar gumma? mentis, J^ormam pra^stans elementts.

AD FILIUM.

i&ate, ilatri eo&qualtg, $atri eonsuostantialts, Jatrts splendor, et ngura, jfaetor faetus ereatura, lament nostram tnouistt, Causam nostram suseeptsti.

jfcemptternus, temporalis; iftortturus, tmmortalis ; Uerus ijomo, berus Ileus ; ^mpermtxtus l^omosBeus.

HYMN OF HILDEBERT. [

Thou without, no freedom gaineth — Over all, Thee none sustaineth, Under all, no burden paineth.

Moving all, no change Thou knowest — Holding fast, Thou freely goest Changing time, Thou art unchanging Thou the fickle all arranging. Force and fate whichever showing Are but footsteps of Thy going, Past and future to us, ever Are to Thee but now forever. Thy to-day, with Thee abiding Endless is, no change dividing — Thou, in it, at once foreseeing All things, by Thee perfect being, Like the plan Thy mind completed, When creation first was meted.

TO THE SON.

Son, the Father's equal ever, From His substance changing never, Like in brightness and in feature, Though creator, still a creature, Thou our human body worest Our redemption too Thou borest

Endless, still Thy time declaring, Deathless, though Thy death preparing, Man, and God, divided never, Thou Man-God, unmixed forever,

HILDEBERTI HTMNUS.

j&on conbersus tic in camem, Jiec minuting propter cam em ; l^ic assumptus est in Bettm, j&ec consumptus propter ISeum ; Jatri compar tieitate, Minor carnis beritate. Beus pater tantum ©ei, Uirgo mater est, sett Mt'u

5n tarn noba ligatura j£ic utraque stat natura, WLt conserbet qiticquin erat, 4Facta qttitroam quotr non erat.

poster iste JHeoiator, JJste noster icgis tiator ; (Jtircumcisus, baptijatus, (ttrucinxus, tumulatus, ©boormibit, et tiescentiit, Hesurreiit, et asceniiit ; J£ic ao ctelos elebatus, Jutricabit juotcatus.

AD SPIRITUM.

IParacletus, increatus, $,eque factus, neque natus, Jpatri consors genitoque, j£ic procetrit ab utraque, §Lt sit minor potentate, |Hec oiscretus qualitatc. <&uanti till, tantus iste ;

EYMX OF HILDEBERT.

God is not to flesh converted, Nor by flesh the God perverted — God in human form appearing, Never human weakness fearing — With the Father equal being Fleshly weakness disagreeing, God the God begetting solely, Virgin both conceiving wholly.

In this union, thus created, Both the natures there are mated, Each its own existence taking, Both a new existence making.

He, alone our Interceder, Our Lawgiver and our Leader, He the law and Gospel heeded, To the cross and grave proceeded, There He slept and there descended, There He rose and then ascended. Judged on earth — in heaven He liveth, And the world its judgment giveth.

TO THE HOLY SPIRIT.

Comforter, denominated, Never born and not created, Both the Son and Father knowing — Spirit from them both outgoing, Thus in power their equal being And in quality agreeing. Great as they, He still remaineth,

HILDEBERTI HYMNUS.

(JBuales tilt, talis iste ; IE* quo tilt, tx tunc (etc; Quantum tilt, tantum iste.

$ater alter, seb gignenbo ; llatus alter, sclr nascenbo ; jFlamen, ab Ijis procebenbo ; £rcs sunt unttm, subsistenbo. Quisque trium nlenus Beus; jBton tees tamen ©t, sett Ileus: Jn ijoc 23eo, Mto bero, &res et unum assebero ; ©ans usi# unitatem, St personis trinitatem.

Jn personis, nulla prior, i^ulla major, nulla minor; 2Unapa>que semper ipsa, jg>ic est eonstans atque fira, Wit nee in se barietur, iBtec in ulla transmutetur.

I^aec est noes ortljofcora, i^on i)ic error sine noxa, jjicut bico, sie et crebo, i^ec in prabam partem ccbo: Jnbe benit, bone 20cus, §lz besperem, quambis reus, Sfteus mortis, non bespero, Sett in morte bitam quaro. Quo te plaeem, nil pratcnbo

HYMN OF HILDEBERT.

All their goodness, lie retaineth, With them from the first existing, All their power in him subsisting.

Father He begetting showeth, Son, from human birth He groweth, Spirit, from them both outflowing, They are one, the Godhead showing. Each is God, in fullness ever, All are God and three Gods never. In this God, true God completing, Three in one, are ever meeting, Unity in substance showing, Trinity in persons knowing.

Of the persons none is greater, Neither less and neither later, Each one still itself retaining, Fixed and constant still remaining, In itself no variation, Neither change, nor transmutation.

This is true faith, for our keeping. Error bringeth sin and weeping — As I teach it, I believe it, Nor for other will I leave it. Trusting Lord thy goodness ever Though I sin, I hope forever. Worthy death, but not despairing, By my death, my life preparing. When I please thee, nothing showing 2

IO HILDEBEUII HTMNUS.

#isi fitrem quam ostenoo. ^jf iUem bities,— Ijanc imploro, JLeba tasceni quo laooro ; \$n tjoc sacrum cataplasma <!lonbalescat agrum plasma.

ISitra portam jam oelatum, Jam ftctentem, tumulatum, ITitta ligat, lapis urget ; j5et> si iubes, ijic resurget. Jube! lapis rebolbctur, Jute! bitta tiirumpetur;— ISriturus nescit moras, iPostyuam clamas "lEri foras!"

Jn 1joc salo, mea ratis Jnfestatur a piratis : i^inc assultus, inoe fluctus; l^inc et intie, mors et luctus; jdco tu, tone nauta, bent; ipreme bentos, mare lent; jfac absceoant iji pirate, Bue afc portum, salba rate.

Jnftrcuntra mea ncus ; Cuius ramus, ramus siccus, Jnctoetur. incentjetur, Sbi promulgas quotr meretur. jt>eo ijoc anno oimittatur, jg>tercoretur, fooiatur; <!Buotr si nccoum rcsponoebit — jflens ijoc loquor — tunc aroebit.

HYMX OF HILDEBERT. I I

But the faith, on Thee bestowing. Hear my prayer, my faith perceiving, From my burden, me relieving- — Here, my sickness now revealing, Let Thy mecTcine be my healing.

Now, without the city taken, Dead, offensive and forsaken, Grave clothes bind, the stone conflneth — At Thy word the grave resigneth— Speak ! the stone away is rolling — Speak ! the shroud no more controlling — When " Come forth" Thy summons sayeth, Then at once the dead obeyeth.

On this sea of troubles resting Pirates are my bark infesting — Strifes, temptations, billows sweeping, Everywhere are death and weeping, Come, Good Pilot, calm proclaiming, Hush the winds, the billows taming, Drive these pirates to their hiding, Safe to port my vessel guiding.

My unfruitful fig tree growing, Dry and withered branches showing, Should'st Thou judge, the truth discerning, Thou would'st give unto the burning — But another season bless it, Dig about it, Lord, and dress it, If it then no fruit returneth, I will praise Thee while it burneth.

12 HILDEBERTI HYMNUS.

Uetus Jjostis in me Cunt, &pis mersat, flammis tint; Jntie languens, et afflietus, ©iti soli sum relietus. Wit infirmus eonbaleseat, WL\ t)ic tjostis ebanescat, ©u birtutem jejunanoi, Bes inntmo, Ues orantri; iPcr tja>c truo, OTijnsto teste, 3Literator at tjac peste. &t ijae peste solbe mentem, jFac aebotum, pcenitentem; 31a timorem, quo projeeto, Be salute nil conjeeto; 20 a ntrem, spent, eadtatem; Ba iriseretam pietatem; Ba eontemptum temnotum, Eppetitum supetnorum.

Cotum, Bens, in te spero, Beus, ex te totum qua>ro;— &u laus mea, meum tonum; Jftea euneta tuum tronum. &u solamen in latore; Jtteoieamen in languote; En in luetu mea l»ra, ftu lenimen es in ita; &u in atcto literator; &u in lapsu relebator:

HYMN OF HILDEBERT. 1 3

Me the Evil one possessing, Flames and floods by turns oppressing, Feeble, sick and helpless lying, To thy grace, my soul is flying. That my weakness all may vanish, Thou the evil spirit banish. Teach me Lord, my weakness staying, Grace of fasting and of praying, This alone, the Savior telleth, Such a demon e'er expelleth. Thou my sickened sense restoring — Faith and penitence imploring — Give me fear which, once ejected, Leaves salvation all perfected. Faith and hope and love conferring, Give me piety, unerring, Earthly joys forever spurning, Heavenward still my footsteps turning.

God, in Thee, all things desiring, From Thee, every thing requiring — Thou my praise, my good abiding, All I have, Thy gift providing — In fatigue, Thy solace feeling, In my sickness, Thou my healing, Thou, my harp, my grief assuaging, Thou who soothest all my raging, Thou who freest my enthralling, Thou who raisest me when falling,

14 HILDEBERTI HYMNUS.

iHotum praestas in probeetu; jrpem eonserbas in oetectu ; §bl (juts la>0it, tu repenois; j&i minatur tu fcetenois; <©uotr est aneeps, tu oissolbis; <&uotr tegentmm, tu inbolbis.

En intrare me non sinas Jnternales omeinas, WLbi mteror, uoi metus; Sioi fetor, uoifletus; SJi)i proora oeteguntur, ®ti ret eontunountur, ©W tortor semper ea>t»ens, Stoi bermis semper eoens;— WiU totum ijoe perenne, <®uia perpes mors geijenna?.

Mt reeeptet j£ion ilia, £5ion, ©abto uros trantiuilla, <JTu)us faoer, auetor lucis ; (Jtujus porta*, lignum crueis; €u|us elabes, lingua ^etri; (ttujus eibes, semper la>ti; Cuius mud, lapis bibus; Cuius eustos, Mer festibus.

Jn l)ae uroe, lur solemnis; Uer atetnum, par perennis; 3ln 1)ae, oOor implens ctclos, jn ijae, semper festum melos.

HYMN OF H1LDEBERT. I 5

'Tis Thy grace my footsteps guideth Strengthening hope, when it subsideth. None would hurt, but Thou forefendest, Who may threaten, Thou defendest, What is doubtful, Thou revealest, What is myst'ry, Thou concealest.

Never, Lord, with Thy permission, Let me enter in perdition, Where is fear and where is wailing, Shame and weeping unavailing, Every loathsome thing displaying, In confusion, disarraying, Where the fierce tormentor lieth, And the worm that never dieth, Where this endless woe, infernal, Maketh death and hell eternal.

Let me be in Sion saved, Sion, peaceful home of David, Built by Him, the light who maketh, And the cross for portals taketh — And for keys the welcome given By the joyful saints in Heaven — Walls of living stone erected, By the Prince of joy protected — Where the light, that God is sending, Endless spring and peace are blending. Perfume, every breeze is bearing, Festive strains the joy declaring.

1 6 IULDESERTI HTMNUS.

iloit est ibi eorruptela, i^on tiefectus, non querela, i^on minuti, non tieformes,— ©rnnes ©ijtisto sunt eonformes.

Sirbs ecelestis! utbs beata! JSuper petram eolloeata;— ©tbs in pottu satis tuto, Be longinquo, te saluto;— &e saluto, te suspiro, 2Te affeeto, te require.

Quantum tui gratulantur, <®uam testibe eonbibantur; <©uis affectus eos stringat, &ut qu# gemma muros pingat, <®uis eijaleetron, quis jaenntljus,— $,orunt illi qui sunt intus.

3n plateis ijujus urbis, j&oeiatus piis turbis, Cum Hftogse et 35lija ^ium eantem ^alleluia!

HYMN OF UILDEBERT. I 7

No corruption there appeareth, None defect, or sorrow feareth, None deformed or dwarfed remaining, All the form of Christ retaining.

Heavenly City ! happy dwelling ! Built upon that stone excelling. City safe in heavenly keeping Hail ! in distant glory sleeping ! Thee I hail, for thee am sighing — Thee I love, for thee am dying.

How thy heavenly hosts are singing — And their festive voices ringing — What the love their souls conforming— What the gems the walls adorning — Chalcedon and jacinth shining Know they all, those walls confining.

In that City's glorious meeting, Moses and Elias greeting — ■ Holy prophets gone before us — Let me sing the heavenly chorus.

3

i8

JACOBUS DE BENEDICTIS.

Jacobus de Benedictis. sometimes called Giacomo da Todi, sometimes Giacomo de Benedetti, but more fre- quently Giacopone, or Jacopone, was an Italian lawyer, of the noble family of the Benedetti, at Todi. The sudden death of his wife at the Theatre, impressed him so power- fully, that he abandoned his successful practice of the law, sold what he had and gave it to the poor, and joined the then young and popular order of the Franciscans and devoted himself to a life of religious austerity. He was extravagant and, if not insane, was sometimes ridiculous in his conduct — in the language of his epitaph "Stultus propter Christum." He attacked with great severity the priestly abuses of his time, for which he suffered a living martyrdom, in the prisons of a bad pope, from which he was finally released. The date of his birth is unknown. He died on Christmas day, 1306, at a great age.

The three poems which I have embraced in this volume, as his, the Mater Speciosa, the Mater Dolorosa and the Cur Mundus, if correctly attributed to him, fully estab- lish his rank as a poet of the greatest merit — and one of them, the Stabat Mater Dolorosa, has been admired be- yond any other Latin Hymn, except the unapproachable Dies Irce. The Mater Speciosa, is here placed before the Mater Dolorosa., not because I suppose with Dr. Neale that it was the first written, as I do not, but because, in the

J A COB US BE BEXEDICTIS. 1 9

arrangement which I have adopted, a Hymn of the Nativity should precede one of the Passion. If it had stood alone, or even had it been the first written, it would not have been left to our day to announce its beauties. It seems to me to bear to the Mater Dolorosa, something like the relation of a copy to an original, and thus the excellence and freshness of the original may have kept out of sight the copy, with all its merit, until recent discovery has placed it by the side of its more distinguished sister — if indeed they be by the same author. It is not impossible that the original of the two may have been written by one of the eminent men, earlier than Jacopone, to whom it has been attributed and that the other was but a later imitation.

Those early monks and priests wrho were really devoted to religion for its own sake and who lived ages before the art of printing, had but few books and of those the Bible was the chief, and their study of it gave them the famili- arity with its sacred words, which is so conspicuous in their writings. In this poem, Jacopone while he fully per- ceives and presents the poetical character of the scene, weaves into his verse, even more than in the Mater Dolorosa, all the striking incidents which the Sacred Record details as part of the wonderful story, and all are enlivened b}r touches of nature which are as charming as they are truthful.

I am indebted to an interesting article, by Dr. Schaff, under the title "A New Stabat Mater" in the " Hours at Home" for May 1S67, for my first sight of this poem. It contains a translation by Neale.

STABAT MATER SPECIOSA.

j&tafcat iftater spectosa Juxta fcenum gauoiosa,

Bum jacebat parbulus— Cuius ammam gautientem, HaetaimuBam ac fetbentem,

^ertrausibtt juinlus. <® quam l&ta et fceata J^utt ijaec tmmaculata,

iftatet SJnigentti! <®u# gautrebat et tioefcat, iBxultabat, cum bitrefcat

i^att partum tnclgti. <®uts jam est, qui non gauotcet <Ei)ttsti mattem si bttreret

Jn tanto solatto? <©uts non posset coltetad, Ctyristt mattem contemplatt,

Huoentem eum nlto ? $ro peccatis suae gentts, OTijrtstum btott cum jumentts

3St algort subuttum—

21

BEAUTIFUL MOTHER BY THE MANGER

Beautiful, his mother, standing Near the stall — her soul expanding —

Saw her new-born lying there — In her soul, new joy created, And with holy love elated,

Eapture glorifying her. She, her God -begotten greeting, Felt her spotless bosom beating,

With a new festivity — Holy joy, her bosom warming — Radiant smiles her face conforming —

At her Son's nativity. Who could fail to see with pleasure, Christ's dear mother, without measure

Such a joy expressing there — Thus a mother's care beguiling, Thus beside the manger smiling,

Her dear Son caressing there ? For the trespass of his nation, Suffering now humiliation,

Chilling with the cattle there —

22 STABAT MATER SPECIOSA.

"fcJitrit smum Trulcem natum, Uagtentem, afcoratum,

17iU oibersorio. $,ato OHjristo in prarsepe, OMi cibes canunt la>te

<£um immenso gauoio— j&taoat senex cum puella, $,on cum berbo ncc loauela,

J&tuoescentesi coroibus. 3Eja mater, tons amorte, iHe sentire btm artroris,

jfac ut tecum seutiam! jFac ut arorat cor meum Jn amatum (Sijristum ©cum.

2Ut sibi complaceam. jfcancta mater, tstuo agas, prone introfcucas plagas

Otoroi nxas balitre. ©ut nati ctelo laosi, Jam oignatt fceno nasct,

^tenas mecum oibitre. jf ac me bere congauoere, Jesultno coija>rere

Bonec ego birero. Jn me ststat arttor tut— $uerino fac me frut

Bum sum in erilio. ?$unc aroorem fac communem, i^e me facias immunem

&b toe oestoerio.

THE BEAUTIFUL MOTHER BY THE MAXGER. 2 J

Wise men knelt where lie was lying, Still she saw her dear one crying,

In a cheerless tavern there. Saviour, cradled in a manger ! Angels hail the heavenly stranger,

In their great felicity — Virgin and her husband gazing, Speechless, saw the sight, amazing,

Of so great a mystery. Fount of love, beyond concealing ! May the love which thou art feeling,

Fill my heart, unceasingly — Let my heart like thine be glowing — Holy love of Jesus knowing,

And, with thee, in sympathy. Holy mother, for him caring, Let the ills thy Son is bearing,

Touch my heart, indelibly — Of thy Son, from Heaven descended, In a stable, born and tended,

Share with me the penalty. With thee, all thy love dividing, Be my soul in Christ abiding,

While this life enchaineth me. May thy love, my bosom warming. Make my soul to his conforming,

While exile detaineth me. Let my love with thine still blending, Be for Jesus never ending,

Nothing e'er restraining me.

24 STABAT MATER SPECIOSA.

l^irgo birginum ptaelara, J^Ujt jam non sis amata,

,jFae me patbum rapere, ,jf ae lit pulcijrum fantem portcm, <©ui iiaseentjo bicit mortem

Rolens bitam tratieee. jpac me teeum satiari, flato me inefceiati,

£tantem in tripuflio. Jnttammattis et aeeensus, (©bstupeseit omnis sensus

£ali tie eommereio. ©mnes staimlum amantes, fit pastores bigilantes

^ernoctantes soeiant. ^er birtutem nati tui t©ra lit electi sui

flu patriam beniant. 4Fae me nato custooiri, Vtxbo 23 ei pramuniri,

Gttmserbari gratia— (Suantro eorpus morietur, jfae ut anim# tronetur

®tti nati bisio.

THE BEAUTIFUL MOTHER BY THE MANGER, 2$

Virgin, first in virgin beauty ! Let me share thy love and duty —

Clasping, with fidelity, That dear child, who for us liveth, By his birth, for death, who giveth

Life and immortality. With thee, let me, thrilled with pleasure, Feel his love, beyond all measure,

In a sacred dance with thee — With a holy zeal excited, Every ravished sense delighted

In a holy trance with thee. All who love this sacred manger, Every watching shepherd stranger,

All, at night, who come with him — By thy Son's dear intercession, May his chosen take possession

Of his heavenly home with him. By thy holy Son attended — By the word of God defended —

By his grace forgiving me — When my mortal frame is perished, May my soul, above be cherished —

Thy dear Son receiving me.

4

26

DE CONTEMPTU MUNDI.

CUR MUNDUS MILITAT.

This poem is but an expansion of this gospel truth, "All flesh is as grass and all the glory of man as the flower "of grass. The grass withereth and the flower thereof u fadeth away, but the Word of the Lord en dure th for- ever." It is now generally attributed to Jacopone (ante, p. 18). Up to a few years since it was as gen- erally attributed to St. Bernard. Tusser translated it three hundred years ago, calling it "St. Barnard's Verses." He however gives but eight stanzas, omitting the fourth and the tenth, and they are not arranged as they are in the copy given by Trench. Daniel arranges the stanzas in still another manner and omits the third. I have cop- ied from Trench, but have adopted still another arrange- ment, as better exhibiting the spirit of the poem. I have also ventured to transpose two words for the sake of the rhythm, reading Magis credendum est, instead of Creden- dum magis est. Omissions, errors in arrangement, and false notions of authorship, could not fail to be common, before the art of printing, especially in small poems, which passed from one to another by oral repetition and by manuscript copies, made often by persons who had neither skill nor care in copying.

The following is Tusser's translation :

DE CuSTEMPTU MUXDI. 1J

u Why so triumphs the World, in pomp and glory vain. Whose state so happy thought, so fickle doth remain 9 Whose bravery so slippery stands, and doth so soon

decay, As doth the potter's pan, compact of brittle clay. More credit see thou give, to letters wrote in ice, Than unto vain deceits, of brittle world's device, In gifts to virtue due, beguiling many one, Yet those same never have, long time to hope upon. To false dissembling men, more trust is to be had, Than to the prosperous state of wretched world so bad. What with voluptuousness, and other maddish toys, False studies won with pain, false vanities and joys. Tell where is Salomon, that once so noble was ? Or where now Samson is, in strength whom none

could pass ? Or worthy Jonathas, that prince so lovely bold ? Or fair Absalom, so goodly to behold ? Shew whither is Caesar gone, that conquered far and

near? Or that rich famous carl, so given to belly cheer ? Shew where is Tully now, for eloquence so fit ? Or Aristoteles, of such a pregnant wit ?

0 thou fit bait for worms ! 0 thou great heap of dust ! 0 dew ! 0 vanity ! why so extoll'st thy lust? Thou therefore ignorant, what time thou hast to live, Do good to every man, while here thou hast to give. How short a feast (to count) is this same world's re- nown? Such as men's shadows be, such joy it brings to town, Which always plucketh us from God's eternal bliss, And leadeth man to hell, a just reward of his.

The bravery of this world, esteemed here so much, In Scripture likened is to flowers of grass and such, Like as the leaf so light, which wind abroad doth

blow, So doth this worldly life, the life of man bestow."

28

DE CONTEMPTU MUNDI.

(ftur muntrus militat sub bana gloria, <&u jus prosperitas est transitoria ? Jam cito labitur ejus potentia, <£uam basa figuli, qua? sunt ftagilia.

$lus nbe Uteris scriptis in glacie, <©uam munoi fragilis ban$ fallacte, jFallax in pramiis, birtutis specie, <©ui nunquam Ijabuit tempus nbuci#.

iftagis creirentmm est biris fallacious, <©uam muntii miseris jwosperitatibus, jfalsis insaniis et banitatibus, jFalsisque stuoiis et boluptatibus.

Cot clari proceres, tot rerum spatia, Cot ora praesulum, tot regna fortia, Cot munoi orincipes, tanta potentia, Jn ictu oculi, clauountur omnia.

Bic, ubi Salomon, olim tarn nobilis, "fcJel ubi j&amson est, om inbincibtlis, Uel pulcjjer Absalom, bultu mtrabtlis, "fcJel trulcis Jonatijas, multum amabilis?

29

CONTEMPT OF THE WORLD.

Why does the world serve the glory it cherisheth, Since its prosperity all surely perisheth, Passing away with its strength and ability, Quickly as pottery, with its fragility ?

Think that a record on ice may be permanent, More than the fallacies under the firmament, False in rewards, without virtue or verity, Never the world hath a time for sincerity.

Far better trust men of falsehood, deceiving thee, Than the vain world that forever is giving thee Pleasures that vanish and foolish insanities, Studies delusive and perishing vanities.

Nobles and prelates, in all ages flourishing — Pride and dominion and vainglory nourishing — Kings of the earth, with their power and stability- All, at a glance, show the end of nobility.

Where now is Solomon, learned and glorious ? Where now is Samson, so strong and victorious ? Where, too, is Absalom, princely and beautiful? Jonathan, loving and lovely and dutiful ?

30 DE CONTEMPTU MUNDI.

(Quo (Jtesar abiit, eelsus imperio, Vel Bibes splenoibus, tottts tit pranoio? I3ie, ubi £ttllitts, elarus eloc|iiio, Vz\ &ristoteles, sumtnus ingenio ?

(Quam brebe testum est fjaee muntit gloria! St umbra ijominis, sic ejus gauoia, (Qua? semper subtraijunt auerna prannia, 3St fcucunt ijominem ao tiura trebia.

*Q esea bermtum ! © massa pulberis ! (© ros, (© banitas, ettr sir extolleris ? Sgnorans penitus, utrum eras bixeris, jPae bonum omnibus, quamtriu poteris.

1$®t earnis gloria, qu& tanti penoitur, jDacris in Uteris, flos fteni oteitttr— St lebe folium, quotr bento rapitur, j&ic bita ijo minis luei subtraijitur.

fill tuum oixeris quotr potes peroere, ^ttotj munotts tribuit, intenoit rapere— JDttperna eogita, eor sit in anijere, jf clix, qui potttit munoum eontemnere !

CONTEMPT OF THE WORLD. 3 I

Where now is Caesar, so proud and imperious ? Dives the sumptuous, rich and luxurious ? Say, where is Cicero, famous and eloquent ? Where Aristotle, in genius preeminent?

World of vainglory, a vanishing festival ! How like the shadows pass pleasures terrestrial ! Robbing the soul of its hopes and its purity — Leading man on to a woeful futurity.

Food of the worm ! Here thy dust is the most of thee!

Vanishing dew-drop ! 0 why do they boast of thee !

Ignorant soul ! thy to-morrow may perish thee,

Then, while thou canst, do the good that may cher- ish thee.

Pride of the flesh, which thou thinkest so dearly of! Flower of the grass, which, the Word speaketh

clearly of! Like the dead leaf, which the autumn wind scat-

tereth, So passeth life, with, the vain hope that nattereth.

Call nothing thine, which so quickly may break

away ; What the world giveth, it meaneth to take away ; Think on the skies, set thy heart on eternity — Happy, despising this world of infirmity I

32

THE DAY OF JUDGMENT.

This old alphabetic poem is of a very early period, at least as early as the seventh century, being referred to by Bede, who died early in the eighth century. The author's name has been lost in the ages.

It is more properly narrative than lyrical, and lacks polish and grace ; but this is more than made up by ite simplicity and solemnity. Having been written before the Dies Iroe, it has been supposed to have suggested that majestic and solitary hymn, but with slight reason. The topic and the scene are different, as well as the instruc- tion and the spirit of the whole piece. That is but the natural and agonizing expression of penitence and prayer by an individual sinner, in view of the awful solemnities of the final day of wrath. This is a noble, simple and trusting paraphrase of the 29th and 30th verses of the 24th chapter of Matthew and of the 31st to the 45th verses of the 25th chapter, which contain a striking account of a trial at the Judgment — the organization of the court, the summons, the complaint, the trial, the judg- ment, the execution, so circumstantially and solemnly reported by the Judge Himself, that it is impossible to doubt that it was intended to convey to us a lively and instructive representation of the circumstances and man- ner of the final Judgment, and, in the most forcible man- ner, to teach us, as His life had done, that when He shall

THE D A Y OF JUD GMENT. 3 3

come to judge every man according to his works, it will be a life of goodness and love of Christ, which will be the test of pure religion and undefiled before God and the Father.

34

DE DIE JUDICII.

&pparebit repenttna tries magna Bomini, 4F ur obseura belut noete improbisos oc=

eupans. 13rebis totus tunc parebit prisci lurus

sa>euli, ©otum simul cum elarebit pra>terisse

samilum. Clangor tuba* per paternal terra* pla=

gas eoncinens, inbos una mortuosque <£l)risto eiet obs

biam. UBt eelesti Ju*er aree, majestate fulgtous, Claris angeiorum cljoris comitatus aties

rit. lErubescet orbis luna>, sol bel obseura=

bitur, Stella* catrent pallescentes, munni tremet

ambitus— JHamma ignis anteibit justi bultum

Jufiicis, ©telurn, terras, et profundi ttuctus ponti

oeborans. (Slortosus in sublimi Mer setoebit solio,

35

THE DAY OF JUDGMENT.

At the last, the great day of the Lord shall arise, As a thief in the night, to dismay and surprise. Then how transient will seem all the pleasures of

earth, When the end of all time shall be past, like its

birth— When the trumpet shall call from all quarters

below, Both the quick and the dead to the judgment to go. From his heavenly palace, majestic and bright, Shall the Judge, with His angels, come glorious in

light, While the sun shall be dark and the moon be like

blood, And the stars fade and fall, and earth shake like a

flood. From the face of the Judge shall the flame of his

ire, All the air and the earth and the sea, burn with

fire. And the King shall then sit on his throne in the

sky,

3 6 DE DIE JUDICII.

Engelorum trememinfca eireumstaimnt

agmina. i^ujus omnes ati eleeti eollegentur trex=

teram, $rabi pabent a sinistris, ijairi beltit fce=

ttoi— Sta iiieet i&tx atr fcexttos, regnum ctcli

sumite, $ater orbis ouotr parabit ante omne sa=

culum. Itaritate qui ftaterna me jubistis pau=

petem. Ctaritatts ntme mercetrem repottate tus

bites. Haeti trieent (Sluantro, (Eljriste, pauperem

te bitrimus, ©e, 3&ex magne, bel egentem misetati

jubimus, iflagnus UUs Meet Jutiex— ©urn jubistis

pauperem, panem, iiomum, bestem ftantes, me ju=

bistts ljumiles. $,ee tartiabtt et sinisteis loqui Justus &r=

inter— Jn geijennae, maleTriett, flammas fjfac

fciseetiite, ©bsectantem me autriretiespexistis mens

fcicum, j^utto bestem non tretristis, neglexistis

languioum.

THE DAY OF JUDGMENT. 21

And all of His angels stand worshipping by.

To His right His elect He shall call by His grace,

While the wicked, like goats, on the left He shall place.

Then to those on His right hand the King shall declare,

"Take the kingdom my Father for you did pre- pare—

For 'twas when I was poor that your love gave me aid —

From the riches of love your reward now is made."

Then the righteous shall ask, "When, oh Lord, did we bless

Thee, our heavenly King, or relieve Thy dis- tress?"

And the Judge shall reply, "When the poor ye did heed,

Giving shelter and clothing and bread for their need."

And to those on His left shall the Just Judge pro- claim,

"Ye accursed, depart to unquenchable flame;

Ye despised me when I for your alms did im- plore,

Bein£ sick and forsaken and naked and sore."

J 8 DE DIE JUDICII.

peccatores iricent— (Sfjriste, quango te bel

pauperem, Et Her magne bel infinitum contents

planter sprebimus ? <®uii)us contra June* altus— Hflenuicanti

Quamtriu ©pern terre otspertette, me ssprebistis

improoi. Hetro ruent turn injusti ignes in perpets

uos, "fcTermte quorum non morietur, flamma

nee restinguitur, j&atan atro cum mintetrte quo tenetur

earcere, jfietus ufci mugituspe gtrtoent omnes

otntibus. ©unc fioeles atr etelestem austollentur

patriam, <£i)oros inter angelorum regni petent

gauoia, Brbis summae l^ierusalem introiimnt

gloriam, Vera lucig atque paeis in pa fnlget

bisio. Xristum Megem, jam paterna elaritate

splenoioum, 2HW eelsa oeatorum eontemplantur ag=

mina. $>ori ftautres ergo eabe, infirmantes sub=

leba,

THE DA Y OF JUDGMENT. ^9

And the wicked shall say, "Lord, oh when did we

spurn Thee, 0 King, and away from thy poverty

turn?" 11 This to me ye have done," then the great Judge

shall say, 11 When the poor ye despised and from him turned

away." And then back shall they rush to the flames that

arise, Where the fire is not quenched and their worm

never dies — Where the devil is bound in his prison be- neath— Where are weeping and groaning and gnashing of

teeth Then the faithful shall rise to their heavenly

home, In the joys of the kingdom with angels to

roam, They shall enter the bliss of the city of God — Where the visions of peace and of light shine

abroad — Where the throngs of the blessed Christ Jesus

adore, As He shineth in glory His Father before. Shun the wiles of the serpent, give aid to the

weak,

4-0 DE DIE JUDICII.

&urum temne, fuge luxus, %i bis astra

pttcxt— &ona clara castttatts lumfcos nunc ac=

cingere, Jn occutsum magni Hegte fet artiantes

lampatresi.

THE DA Y OF JUD GHENT. 4 1

Flee thy worldly desires, if the skies thou wouldst

seek. And begird up thy loins, with a zone pure and

white; Be prepared for the King, with thy lamps burning

bright.

42

YENI, CREATOR SPIRITUS.

This Hymn has always been held in the highest esti- mation as an invocation of that Creative Spirit which gives the birth of a new spiritual life. " That which is born of the spirit is spirit." From its use as a prayer for the regeneration of the new birth it passed easily into use, in the Roman Catholic Church, as an appointed song for those sacred and solemn occasions where the blessing of the Spirit is invoked upon one about to enter upon a new life, in which the divine aid is especially necessary, as in the ordering of priests, the consecration of bishops and archbishops, and the coronation of kings and popes. It is also used as a Pentecostal hymn. There is a translation of it in the Book of Common Prayer of the Episcopal Church, in the Form for ordering priests. It is, however, more properly a paraphrase than a translation — the seven stanzas of the original being expanded into sixteen.

Its authorship is commonly attributed to Charlemagne, who died in the year 814. I adopt, however, the opinion of Trench, that it is certainly older than the time of that great monarch Judging from internal evidence alone, I should not hesitate to ascribe it to St. Ambrose, who died in 397. I give but little importance to the ascrip lion of it to Charlemagne. It may very well be but one

VEXI, CREATOR SPIRITUS. 43

of the many examples of the facility with which opinions on such matters, once expressed, even without evidence, are repeated until they are generally believed, no one taking the trouble to inquire into their foundation. The high character and various talents of St. Ambrose — " Doctor Mellifluus et Mellitissimus" as he was called — caused to be attributed to him many hymns of great an- tiquity, of which he was finally believed not to be the author, the effect of which was to make many believe that there are no hymns which can with certainty be said to be his, and I know of no authority for saying that this is * his. Except as a matter of literary history, it is of little importance who was the author. The merit of the hymn is in itself alone. Its comprehensiveness and brevity, its simplicity and beauty, its gentle spirit of trust and devotion, and its earnest directness of expression, mark it as the production of a great and practised writer and a devout Christian, studiously familiar with the Scriptures and with theological truth, rather than of a proud monarch and a great soldier.

44

VENI, CREATOR SPIRITUS.

Ueni, creator jSptritus, ittentes tuorum bisita, Jmple superna gratia 41u& tu creasti pectora.

<©ui oiceris paracletus, Ultissimi tionum Bet, jFons bibus, ignis, carttas, lEt spiritalis unctio.

Cu septtformts ntunere, Bigitus paternal otxme, Cu rite promissum ^atris, g>ermone oitans guttura.

&ecentre lumen sensious. Jntunoe amorem coroibus, Jnnrma nostrt corporis Uirtute firmans perpeti.

postern repellas longius, $acem<iue tiones protinus ; Buctore sic te prabio, T^itemus omne norium.

$er te sciamus oa ^atrcm, i^oscamus atque ,jFUium ;

45

COME, CREATIVE SPIRIT.

Spieit, heavenly life bestowing, Spirit, all Thy new-born knowing, Fill with gracious inspiration Every soul of Thy creation. Comforter from God descending, Life and unction ever blending — Fount of living waters flowing, Flame of love for ever glowing. Sevenfold, precious gifts conferring, Finger of the Lord, unerring — Promise, by the Father given, Teacher of the speech of heaven — For our senses light securing, Fill our hearts with love enduring ; In our bodies strength implanting, Faith and firmness ever granting. Far the foe to grace repelling, Give us endless peace indwelling ; Thou, as leader, deign to guide us, That no evil may betide us. By Thy grace the Father learning, And the blessed Son discerning ;

4-6 VENI, CREATOR SPIRITUS.

fte utrtusquc jjpidtum (Kreoamus omni tempore. Gloria pattt Bomino, jfratoque qui a mortuts J&urrexit, ae ^araelito, Jn g&culorum ssmila.

VENI} CREATOR SPIRIT US. 47

Thee, of both the spirit blending, Let us trust through life unending. To the God who being gave us, To the Son who rose to save us, To the Spirit sanctifying, Glory be through life undying !

48

COME, CREATIVE SPIRIT.

ANOTHER VERSION.

Spirit creative, power divine ! Visit every soul of Thine, Give the hearts that Thou hast made, Thy celestial grace and aid. Fount where living waters flow, Flame of heavenly love below, Holy Ghost, by God conferred, Unction of the living Word, Sending seven-fold gifts abroad, Finger of the hand of God, Promise of the Father's grace, Gift of speech in every place, Let our senses feel Thy flame, Strengthen Thou our mortal frame. In our hearts Thy love bestow, Faith and firmness let us know. Far the foe to grace repel, Let Thy peace within us dwell, Guide our feet Thy race to run, Teach us every ill to shun. Make us all the Father know, And the blessed Son below.

VENI, CREATOR SPIRITUS. 49

Give us endless faith in Thee, Spirit of the sacred Three ! Glory to the Father be, Glory to the risen Son, Glory, Holy Ghost, to Thee. While eternal ages run.

7

So

COME, CREATIVE SPIRIT.

ANOTHER VERSION.

Come Thou Spirit, life bestowing, Inwardly Thy new-born knowing — Fount of living waters flowing — Flame of love, forever glowing — Comforter from God descending, Life and unction ever blending, Fill with grace of Thine own sending, Every heart on Thee depending. Thou Thy seven-fold gifts providing, Thou God's hand our footsteps guiding, Thou His promise still abiding, To our lips His word confiding, For our senses light securing, Fill our hearts with love enduring, All the body's weakness curing, Faith and strength in us maturing. Far the foe to grace repelling, Give us endless peace indwelling, Leader Thou, our pathway telling, Every evil thing dispelling. Us unto the Father leading And the Saviour interceding,

VENl CREA TOR SPIRITUS. 5 I

In Thyself, from both proceeding, Give the faith that we are needing. To the Father, life supplying, To the Son, for sinners dying, To the Spirit sanctifying, Glory be through life undying !

5*

THE LAST SUPPER— ST. THOMAS AQUINAS.

St. Thomas Aquinas, born in 1224, of a noble family, was one of the most illustrious saints of the Roman Catholic Church. He was remarkable for his learning, his eloquence, and his ability as an instructor in letters and religion, and his eminent piety — excelling all his contemporaries. His friendship was sought by the most distinguished men of his time, and he was offered the dignities of the church ; but these he steadily refused to accept. He could not, however, prevent them from calling him the Doctor Angelicus. When Pope Urban IV. determined to establish the festival of the Holy Sacrament, he directed this learned and pious divine to prepare the " office" for that day. He composed the celebrated lyrics, Pange, Lingua, Gloriosi and Lauda, Sion, Salvatorem, as the hymn and the prose for that solemn service. Both of them stand in the second rank among the hymns of the mediaeval period, the Dies Irce alone holding the first.

They are excluded from the collection of Trench be- cause of their seeming to teach the Roman Catholic doctrine of transubstantiation. The language of this hymn, of the Last Supper, is not, however, subject to any objection on this ground, which would not apply to that of the Saviour in the institution of the Supper, and to his

THE LAST SUPPER— ST. THOMAS AQUINAS, S3

instructions in the sixth chapter of John, which are not only consistent with our faith, but are, indeed, the foun- dation of it. The Protestant faith on this subject is well expressed and proved by Lady Jane Grey, in her inter- view with Dr. Feckenham, who had been sent by Queen Mary to convert her to the Catholic religion.

"Feckenham. Do you not receive the very body and blood of Christ?

Lady Jane. No, surely, I do not so believe. I think that, at the Supper, I neither receive flesh nor blood, but bread and wine, which bread, when it is broken, and which wine, when it is drunken, putteth me in remem- brance how that, for my sins, the body of Christ was broken and his blood shed on the cross ; and with that bread and wine I receive the benefits that came by the breaking of his body and shedding his blood for our sins on the cross.

" Feckenham. Why, doth not Christ speak these words, 1 Take, eat, this is my body ? ' Doth he not say it is his body?

" Lady Jane. I grant he saith so, and so he saith 1 am the vine, I am the door ; but he is never more the door or the vine. I pray you to answer me to this one question. Where was Christ when he said, ' Take, eat, this is my body ? ' Was he not at the table when he said so ? He was at that time alive, and suffered not till the next day. What took he but bread? What brake he but bread? Look; what he took he brake; and look, what he brake he gave ; and look, what he gave they did eat. And yet all this time he himself was alive and at supper, before his disciples."

54

PANGE, LINGUA, GLORIOSI.

flange, lingua, gloriosi (tforpotis mnsterium, j&anguinisque pretiosi, <©uem tit munni pretium, jFruetus bentris generosi, Iftex effutrit gentium.

3£tobis tiattts, nobis natus 2Br intacta Virgin e, iSt in munoo conbersatus, j^parso berbi semine, gui moras incolatus Hftiro elausit orbine.

Jn supreme noete ccense, Hecumbens cum ftatribus, ©bserbata lege plene ©ibis in legalibus, (Eibum turbae DuoDena* j£e fcat suis manibtts.

"fcJerbum caro, pattern berttm Verbo earttem effieit : ,-fFttque sanguis ©ijristi merum; iEt si sensus Deficit,

55

SING, MY TONGUE.

Sing, my tongue, the theme undying,

Mystery which His Body knoweth ; Precious blood of crucifying,

Which the world's Redeemer showeth ; Fruit of heavenly sanctifying,

Whence the world's redemption flowetk From the Blessed Virgin going,

lie with men on earth resided ; Sacred seed for ever sowing,

He the fruit to us confided ; Till His end, His triumph showing,

He His wondrous sojourn guided In the night of His last meeting,

With His brethren there united, All the Paschal forms completing,

By the ancient law indited, Him He offered for their eating.

And His dying love recited. Word made flesh, among us dwelling,

With true bread and wine regaleth ; By His word the mystery telling —

And if sense imperfect faileth —

$6 PANGE, LINGUA, GLORIOST.

&b nrmantrum cor sinrerum j£ola fitres sutKcit.

Cantum ergo j&acramentum Vcntttmux cernui ; ISt antiquum iiocumentum j&obo ceiiat ritui, iPra^gtet utres suoolementum jbensuum Trefectui.

(genftori, genitope Haus et jubilatio, j&alus, fjonor, birtus pope g>it et benetrictio : procetrenti ab utrope (ttompar sit lauoatio.

PANGE, LINGUA, GLORIOSI. 57

From the true heart, doubt dispelling,

Still the trust of faith prevailetk Such a sacrament provided,

Bowed and humble let us take it ; Eites to ancient times confided,

Yield to what the new rites make it ; Be not by the sense misguided,

But in humble faith partake it. Father, God of our salvation !

Son, for sinners interceding ! Holy Ghost, our renovation,

Spirit, from them both proceeding ! To the Three be jubilation,

Honor, praise, and joy exceeding!

DE PASSIONE DOMINI.

iScciuis tinas columbinas

&las oabit anting?

2Ut in almam cruris palmam

iEbolet eitissime,

$n qua Jesus totus laesus,

©rfcis trestoerium,

ISt immeusus est suspensus,

jfactus improperium !

#ij cor, scantie— Jesu, panne

(tfaritatis biscera,

35t protunoe me recount

Jntra sacra bulnera—

Jn supecna me caberna

(tfolloca maceria*—

l^ic bibenti, quiescenti

jNnis est miseria? !

(© mi Beus, amor meus !

Eune pro me pateris ?

^ro iuoigno, cruris Ugno,

Jesu mi, sumgeris ?

^ro latrone, Jesu uone,

ftu in crucem tolleris ?

59

THE PASSION OF THE LORD.

Oh ! had it the wings of a dove,

Quick my soul would to Calvary fly, And light on the cross of His love,

Where they've nailed the Eedeemer to die : Where Jesus, the hope of the earth,

By their cruelty, bleeding and torn, And crowned as a sport for their mirth,

All their scoffs and derision has borne. Oh ! rise then, my heart, and away ;

Where Thy yearning, dear Jesus, abounds, There now in Thy love let me stay,

Let me hide in the depth of Thy wounds. On high, in the home of the blest,

In the cleft of the Rock give me peace, Where dwelling, my spirit may rest,

And my trouble and misery cease. Oh ! tell me, my Love and my God,

If indeed Thou art suff 'ring for me ? For me hast to Calvary trod,

And dost hang on the merciless tree? With thieves, Lord of goodness and grace,

Have Thine enemies crucified Thee ?

60 DE PASSION E DOMINI.

$)ro peccatis meis gratis, "fcJtta mea, moreris ? lion sum tanti, Jesu quanti amor tuus aestimat— ffitu ! cur ego bitam tiego J2>t cor tc non reiramat ? ISenetiictus sit inbictus amor bincens omnia, amor fortis, tela mortis lUputans ut somnia. 5ste fecit et refecit amor, Jesu, periritum. <© insignis, amor, ignis <&ox accentre ftigtoum ! <© fac bere cor artiere jfac me te Triligere— 30a conjungi, tra Kefungi ©ecum, 5esu, bibere!

DE PASSIOXE DOMINI. 6 I

My sins dost Thou bear in my place ?

And, my Life, art Thou dying for me ? 0 Jesus ! unworthy am I —

Undeserving the love Thou hast shown. Ah ! what does this life signify,

If my heart do not love like Thine own ? The love that o'er all doth prevail,

Let it blest and unconquered remain, And death and his darts that assail

Be but dreams that are transient and vain. This love that has made us Thine own,

Blessed Saviour, the lost doth reclaim ; The warmth of that love make it known,

Till it kindle my heart with its flame. My heart, let it burn with Thy love ;

With a holy desire let me sigh, To join with my Saviour above,

And to dwell with Thee, Jesus, on high.

62

STABAT MATER DOLOROSA.

The most striking poetical situation in sacred history is the Mother of Jesus at the Cross. It could not fail to be the subject of a mediaeval hymn. The world-renowned Stabat Mater is that hymn, which, after being ascribed to many eminent authors, is now commonly attributed to Jacopone (ante, page 18). "The mysterious charm and power of the hymn is due to the subject, and to the intensity of feeling with which the author has seized it. Mary stood there not only as the mother, but as the representative of the whole Christian church, for which the eternal Son of God suffered the most ignominious death on the cross. The author had the rare poetic faculty to bring out, as from immediate vision and heartfelt sympathy, the deep meaning of these scenes, in stanzas of classic beauty and melody that melt the heart and start the tear of peniten- tial grief at the cross of Christ."

"The Mater Dolorosa has been regarded by universal consent as the most pathetic and touching of Latin church lyrics, and inferior only to the Dies Irce, which stands alone in its glory and overpowering effect. Daniel calls it the queen of sequences. It breathes the spirit of pro- found repentance and glowing love, such as can be kindled only by long and intense contemplation of the mystery

STAB A T MA TER D OL OB OS A. 63

of the cross — that most amazing and affecting spectacle ever presented to the gaze of heaven and earth. The agony of Mary at the cross, and the sword which then pierced through her soul, according to the prophecy of Simeon, never found more perfect expression. It sur- passes in effect the Mater Dolorosas of the greatest paint- ers. The key-note of the hymn is contained in the first two lines, and is suggested by the brief but pregnant sentence of St. John, Stabat juxta crucem mater ejus. Vulg. It is brought out with overpowering effect in the Hymn, as has been felt even by those who have little re ligious sympathy with the theme. ' The loveliness of sorrow,' says Tieck. 'in the depth of pain, the smiling in tears, the childlike simplicity which touches on the high- est heaven, had to me never before risen so bright in the soul. I had to turn away to hide my tears, especially at the place, lVtdit suum dulcem natum.' "

"The Mater Dolorosa has furnished the text of some of the noblest musical compositions by Palestrina, Per- golesi, Astorga, Haj'dn, Bellini, Rossini, Neukomm. That of Palestrina is still annually performed in the Sistine Chapel, during Passion week.

" There are about eighty translations of this hymn in German, and there are several in English ; but very few of those in English preserve the original metre."

The foregoing quotations are from the admirable article of Dr. Schaff, in the "Hours at Home," to which I have elsewhere referred.

64

STABAT MATER DOLOROSA.

£tauat Jiftater iiolotosa Juita ctucem lacrgmosa, Bunt peittoeuat jFilius—

Gtujus animam gementem, (tfonttistantem & tiolcntem, IJertransibit glaoius.

<© attain tristis & affltcta jFuit ilia uenenicta, plater SJntgentti!

(©ua* mcereuat, & iioleuat, ?£t tremeuat cum btoeuat jjiati prcnas inclgtt !

<©uis est fjomo qui now ttetet, (Sijristi i&atrnn si bioeret 3n tanto supulieio ?

<&uis posset non contristad ^iam Hflatrem eontcmplari, JBoUntem cum Jfilio?

^xo neccatis sua* gentis, "fcJioit Jcsum in tormentis, 3Et flagellis subitum.

Utoit suum ouleem jjlatum, Jttoricntem, oesolatum, ©urn emisit spiritum

WEEPING STOOD HIS MOTHER.

Weeping stood His mother, sighing By the cross where Jesus, dying,

Hung aloft on Calvary ; Through her soul, in sorrow moaning, Bowed in grief, in spirit groaning,

Pierced the sword in misery. Filled with grief beyond all others, Mother — blessed among mothers —

Of the God-begotten one ! How she sorroweth and grieveth, Trembling as she thus perceiveth

Dying her unspotted one ! Who could there refrain from weeping, Seeing Christ's dear mother keeping,

In her grief, so bitterly ? Who could fail to share her anguish, Seeing thus the mother languish,

Lost in woe so utterly ? For the trespass of his nation She beheld his laceration,

By their scourges suffering. She beheld her dearest taken, Crucified, and God-forsaken,

Dying by their torturing.

9

66

ST A BAT MATER DOLOROSA.

i£ia fflatn tons amorts, ififlc sentire bun oolotis, ,jfac tit tecum lugeam.

J^ac ut artieat cor mcum Jn amanoo OTijristum M cum, Wit sibi complaceam.

£ancta IWatcr, tstuii agas, Otruciuri fige plagas (Koroi meo baltoe.

&ui flat! bulnerati, Jam oignatt pro mc patt, $tanas mccum oibtoe.

jFac mc bcrc tecum Acre, <£ructnxo controlere, Bonce ego bixcro.

Juxta (tfruccm tecum stare, Et itbenter soctare, Jn olanetu otsttrero.

"fcJtrgo btrgtnum praeclara, JiflUjt jam non sis amara, ,ifac me tecum plangere.

,jFac ut portem (Kijristt mortem, ^Jassioms ejus sortem 3St plagas recolere.

,jTac me plagis bulnerari, (tteuee ijae tnebriart, <©b amorem jpUti.

Jnflammatus & accensus, $er te, 17irgo, sim trefensus Jn Uie juoictt.

STAB A T MA TER D OL OR OSA . 67

Mother, fountain of affection, Let me share thy deep dejection.

Let me share thy tenderness ; Let my heart, thy sorrow feeling, Love of Christ, the Lord, revealing,

Be like thine in holiness ! All His stripes, oh ! let me feel them, On my heart for ever seal them,

Printed there enduringly. All His woes, beyond comparing, For my sake in anguish bearing,

Let me share them willingly. By thy side let me be weeping, True condolence with him keeping,

Weeping all my life with thee ; Near the cross with thee abiding, Freely all thy woes dividing,

In thy sorrow joined with thee. Virgin, of all virgins fairest, Let me feel the love thou bearest,

Sharing all thy suffering ; Let me feel the death they gave Him, Crucified in shame to save them,

Dying without murmuring. Let me feel their blows so crushing, Let me drink the current gushing

From His wounds when crucified. By a heavenly zeal excited, When the judgment fires are lighted

Then may I be justified.

68

STABAT MATER DOLOROSA.

4Fac me (Strict custooiri, Mottt Gttyxifiti prawuniri, tfontoberi gratia.

(©uantoo corpus morietur, jpac ut antma? oonetur ^araoisi gloria.

STAB A T MA TER D OL OR OS A. 69

On the Cross of Christ relying,

Through His death redeemed from dying,

By His favor fortified ; When my mortal frame is perished, Let my spirit then be cherished,

And in heaven be glorified.

7°

DE CORONA SPINEA.

Sbi bis bere glotiari, f&t a 29 eo coronari

i^onore et gloria, f^anc coronam contemplari J£>tuoeas, atque scctari

^ortantis besrtigia. f^anc (JMorum Mex portabit, fftonotabit et sacrabit

j&acro suo capite— 3n ijac galea pugnabit, <Kum antiquum Ijostem strabtt,

©dumpijans in stipite. I^aec pugnantis galea, ^riumpljantis laurea,

Ciara pontificiss— SHimum fuit spinea, ^iostmotrum fit aurea

ftactu sancti berticte. j£pinarum aculeos Uirtus fecit aureos

(ftijristi passionte. <Qm peccatis spineos iiflortis sterna teos,

Slotmplebit bonis.

7*

THE CROWN OF THORXS.

Woulds't thy spirit glory truly — By the Lord be honored duly,

With a crown irradiate, Think upon the crown they gave Him, Crucified in scorn to save them —

Strive His life to imitate. This, the King of Heaven, dying, Honoring and sanctifying,

Wore in shame and misery. In this helmet He contended, When His strife in triumph ended,

On the cross of Calvary. Helmet which the soldier beareth — Laurel which the victor weareth —

High priest's mitre, consecrate — First of thorns His temples tearing. Then of gold beyond comparing,

By His touching transmutate. Thorns He wore amid their scorning, Change to gold His brows adorning —

By the death He suffereth. Which to those by sin perverted — From eternal death converted —

Every blessing offereth.

72 DE CORONA SPINE A.

He malts eoUtgitur 3St tie sptnts pleetitur

j^oinea perbersts. j&efi in aurum bertitur, <©uanoo eulpa tollitur,

iEtstiem eonbersis. Jesu pit, Jesu bone, jBtostro nobis in agone

ILargere bietoriam— ffilotes nosttos ste eompone 23t peroetua* eoron#

i&ereamur gloriam.

THE CROWiV OF TIIORXS. 73

Thorns, by wicked hands collected, In a plaited crown connected,

Pierce the wicked bearing it ; When away our sin He taketh, This a crown of gold He maketh,

To his children wearing it. Jesus in Thy goodness aid us — In the strife that sin 1ms made us,

Give us, Lord, the victory. So our daily lives preparing, That, Thine endless glory sharing,

We may wear the crown with Thee. 10

74

VICTIMS PASCHALI LAUDES,

THE FOUR PRINCIPAL PROSES.

This hymn, of which the author is unknown, is said every day of Easter week. It is one of the four prin- cipal Proses of the Roman Catholic books of devotion. They were called Sequences, from their place in the ser- vices of the Roman Catholic Church — they followed the Gradual. They were called proses, because they were not verse in the classical sense, but prose ; that is to say, they disregarded the quantitative measure of the classical poets, and, in place of it, substituted syllabic measure and accentual rhythm.

"Prose, nom qu'on a donne dans les derniers siecles a certaines hymnes composees de vers sans mesure, mais de certain nombre de syllabes avec des rimes qui se chantent apres le graduel, d'ou on les a aussi appellees sequence — sequentia, c'est a dire qui suit apres le grad- uel."— Supp. Morer.

"Prose se dit aussi d'une sorte d'ouvrage latin en rimes, ou sans observer la quantite, on observe le nombre des syllabes. On chante a la messe, immediatement avant l'evangile, quelques ouvrages de cette nature dans les solemnites." — Diet. Acad.

"Prosa, that which is not metre." — Holyoke Lat. Diet.

Although at the first the rhyme and the rhythm were

VICTIM JS PASCHA LI LA UDES. J 5

both imperfect, in the course of time the versification and the rhyme were alike regular and harmonious.

" L'usage des proses a commence au plus tard au neu- vieme siecle. Notker, moine de S. Gal, qui £crivit vers Tan 880, et qui est regarde com me le premier auteur que Ton connaisse, en fait de proses, dit dans la preface du livre ou il en parle qui il en avoit vu dans un antipho- nier de l'abbaye de Jumieges, laquelle fut bruise par les Normands en 841. Nous avons quatre proses principales, le Ven-i, Sancte Spiritus, pour la Pentecote, que Durand attribue au Roi Robert, mais qui est plus probablement de Hermannus Contractus — c'est la prose Sancti Spiritus adsit nobis gratia, qui est du roi Robert, selon quelques anciens, entr' autres Brompton plus ancien que Durand — Le Lauda Sion salvatorem, pour la fete du S. Sacre- ment qui est de S. Thomas d'Aquin — Le Victimce pas- chali laudes dont on ignore Tauteur — c'est la prose du temps de Paques — Le Dies tree, Dies ilia, que Ton chante aux services des moils. On l'attribue mal apropos a S. Gregoire, ou a S. Bernard, ou a Humbert, general des dominicains. Cette prose est du Cardinal Frangipani, dit Malabranca, docteur de Paris, de l'ordre des domini- cains qui mourut a Perouse en 3 294." — Encyc. et Supp. Morer.

The Victimce paschali laudes is usually printed in the form of prose, as I give it. I do not doubt, however, that its author considered it a rhymed lyric — poetical in its thought and conception, but really written in prosaic form, and interspersed, at unequal intervals, with rhymes of a very irregular and imperfect character, furnishing an apt illustration of the remarks of Archbishop Trench on

7 6 VICTIMS PASCHALI LA UDES.

the infancy and progress of Latin rhymed accentual ver sification. He says (I abridge his remarks) : ' Rhyme made itself an occasional place even in the later or pro- sodip poetry of Rome, but no large employment of it dates higher than the eighth or ninth centuries. It displayed itself first in lines which, having a little relaxed the strict- ness of metrical observance, sought to find a compensation for this in similar closes to the verse, being at this time very far from that elaborate and perfect instrument which it afterwards became. We may trace it, step by step, from its rude, timid, and uncertain beginnings, till, in the later hymnologists of the twelfth and thirteenth centuries, an Aquinas or an Adam of St. Victor, it displayed all its latent capabilities, and attained its final glory and perfec- tion, satiating the ear with a richness of melody scarcely anywhere to be surpassed. At first the rlrymes were often merely vowel or assonant ones, the consonants not being required to agree ; or the rhyme was adhered to when this was convenient, but disregarded when the needful word was not at hand ; or the stress of the rhyme was suffered to fall on an unaccented syllable, thus scarcely striking the ear ; or it was limited to the similar termina- tion of a single letter ; while sometimes, on the strength of this like ending, as sufficiently sustaining the melody, the whole other construction of the verse and arrangement of the syllables was neglected. It may be that they who first used it, were oftentimes scarcely, or not at all, con- scious of what they were doing.'

The following arrangement of the whole original hymn illustrates these remarks:

VICTIMS PASCHALI LA UDES. 7 J

Victims) Paschali,

Laudes immolerit Christiani,

Agnus redemit oves,

Christus innocens Patri

Reconciliavit peccatores.

Mors et vita, duello,

Conflixere mirando.

Dux vita3 mortuus,

Regnat vivus.

Die nobis, Maria,

Quid vidisti in via ?

Sepulcrum Christi viventis

Et gloriam vidi resurgentis.

Die nobis, Maria

Quid vidisti in via ?

Angelicos testes,

Sudarium et vestes.

Die nobis, Maria,

Quid vidisti in via.

Surrexit Christus, spes mea.

Prsecedet suos in Galilosam.

Credendum est magis soli Mariae veraci,

Quam Jud&orum turban fallaci.

Scimus Christum surrexisse a mortuis vere,

Tu nobis victor, Eex miserere.

Thus arranged, at its full length, it gives strong color to the suggestion, which has been made, that, originally, it had a dramatic character, and was sung, responsively, by a choir and by persons representing Mary Magdalen and the Apostles — a kind of performance which was not un- common in the earlier ages of Christianity. I copy the Prose from the Roman Missal, in the prosaic form in which I have always seen it printed, and in which it is said in that service.

78

VICTIMS PASCHALI LAUDES.

"kTietims $asc!jali lauires immoient atljristiani.

Egnus tetremit obes: (flijristus inno= eens iPatrt reeoneiliabit oeccatores.

JEors et bita fcuello eonflixere miranon : dux bit& tnortuus, xegnat bibus.

13 tc nobis, iftaria: quitr bfaisti in bia?

J5>eoulerum (ttijristi bibentis, et gloriam bioi resurgentis.

Engelieos testes, suoaxium et bestes.

jjurrexit OHjristus, soes mea: praeeeoet bos in <g£aUl$am.

jDcimus Otijrtstum surrexisse a mot- tuis bete. £u nobis, bictor, Hex, mis= eeere.

19

TO THE PASCHAL VICTIM RAISE.

Christians, raise your grateful strain

To the Paschal victim, slain ;

Now the Lamb the flock hath bought —

To the Father, long besought,

Christ, the pure and undenled,

Hath the sinner reconciled.

Here contending Death and Life

Now have met in wondrous strife ;

Death the Prince of Life hath slain,

Now he reigns in life again ! " Tell us, Mary, what, to-day,

Thou beh eldest on thy way." " Where the buried Lord had been,

There His glory I have seen,

Angel witnesses around,

Grave clothes that His body bound.

Christ, my hope, alive and free,

Follow Him to Galilee."

Christ, the just, for sinners slain,

From the dead is risen again.

Thee, our victor King, we know —

To us, now, Thy mercy show.

8o

DE MYSTERIO ASCENSIONIS DOMINI.

Sottas bestras females, atriumpijales, arincipales, glngeli, attollite. 3S?a, tollite actutum, "fcXentt ©ominus birtutum, $tex aterna gloria*. "fcTenit totus latabunous, <Eanoious et rubicunous, &inctis darts bestibus. $,oba gloriosus stola, (graoiens birtute sola, Pultis einctus millibus. jlolus erat in egressu, j&eti ingentem in regressu Effert multituoinem, jFructum sua passionis, Western resurrectionis, $,obam cceli segetem, 3£ja, jubilate JBzo, Jacent ijostes, bint 3Leo, Uicit semen Ebralja, Jam ruina replebuntur, Cteli cibes augebuntur, jfcalbabuntur anima.

8i

THE ASCENSION OF THE LORD.

Eaise the everlasting gates, Triumph now the Lord awaits —

Angels raise them hastily. Open wide the pearly portal, Now ascends the Lord immortal,

King of glory endlessly. Now he comes in joy sufficing, White and radiant in his rising —

Vestments dyed and glorious — In new robes, to triumph rising, "Walking in his strength surprising,

With a throng victorious. He, alone, to earth descended, See him back to Heaven ascended,

Bringing thousands with him here Fruit of his incarnate dying — To his rising testifying —

Heaven's harvest gathered here. Shout aloud Jehovah's praises — O'er his foes, the Lion raises

Triumph now to Abra'm's seed. Now our ruin quickly ceases — Now the heavenly host increases —

Souls will now be saved indeed

32 DE MTSTERIO 4SCENSI0NIS DOMINI.

Hegnet (Eijrtstus triumptjator

l^ominumciue liberator,

iftex miscricoroia?,

^rinceps pacts, 23eus fortts

Viw oator, bictor mortis,

ftaus ctelestis curiae.

&u, qui ctelum reserasti.

lEt in illo pr&parasti,

ILocum tute tamulis,

jFac me tibi famulati,

(St te piis benerari

l^ic in terra jubilte,

Sit post actum bita? cursum,

iSp quoque scanoems sursum

Et bioere baleam,

Juxta ^atrcm constoentem,

Eriumpljantem et regentem

©mnta per gloriam.

THE ASCENSION OF THE LORD. 83

Christ shall make his reign enduring, Man's redemption now securing,

Pardoning with fidelity. Heavenly hosts his praises singing, He in strength and peace is bringing,

Life and immortality. Thou the gates of heaven unbarring, Thou, within, a place preparing

For thy servants dwelling here, Let me with thy servants joining, With thy worshippers combining,

Praise thee while remaining here, So that when my course is ended, Eising as my Lord ascended,

I may see thee ever there With the Father — seated by Him — Triumphing in glory nigh him —

Eeigning with him everywhere

H

VENI, SANCTE SPIBITUS.

This hymn, which Trench declares to be the loveliest of all the hymns in the whole circle of Latin sacred poetry, is another of the four principal proses — the prose for Pentecost. Clichtoveus says that it is beyond all praise, as well on account of its remarkable grace and ease, as of the richness and fullness of its thoughts and the finished beauty of its construction, seeming to show that the author, " whoever he may have been," was filled by the Holy Spirit with a heavenly sweetness, wmich enabled him to pour forth such delightful thoughts in such com- prehensive and appropriate language.

It has been attributed to various authors, among others to Pope Innocent III. and to Hermanus Con- tractus, a learned monk of St. Gall. It is now commonly attributed to Robert II., King of France. Archbishop Trench says there exists no sufficient reason for calling in question the attribution which has been commonly made of it to King Robert. I am very slow to doubt when so great an authority says there exists no sufficient reason for doubting, but I am compelled to say that I know of no sufficient proof that King Robert was really the author of it. I should be quite ready to believe that he had set it to music, if I were convinced that so beau-

VEXI, SANCTE SPIRITUS. 8 5

tiful a specimen of rhymed accented Latin verse had been written before his da}'. In the authority quoted on page 7.". the prose written by him is said to be the Sdncti Spiritus adsit nobis gratia, which is now usually attrib- uted to Xotker, the first writer of proses. I borrow from the "Seven great hymns" an extract from the Chronicle of St. Bertin: "Robert etait tres pieux, prudent, lettr£ et suffisamment philosophe, mais surtout excellent musi- cien. II composa la prose du St. Esprit, qui commence par ces mots, Adsit nobis gratia, les rhythmes Judce et Hierusalem, et Cornelius Centurio, quil offrit a Rome sur l'autel de St. Pierre, note avec le chant qui leur etait propre, de meme que l'antiphone Eripe et plusieurs autres beaux morceaux." The facts, that no mention is here made of this gem, and that Clichtoveus, a careful inquirer, who died in 1543, speaks of the authorship as unknown, or so much in dispute that he would not name the author, throw, certainly, some doubt on the question. I incline to the belief that this and the Vent Creator have lived by force of their innate vitality, and that, without any real evidence, they have been attributed to their illustrious supposed authors. Being worthy of the highest author- ship, they would naturally enough be attributed to kings and popes.

86

VENI, SANCTE SPIRITUS.

"kTem, sattete jBpitttus, iEt emitte etelttus

iLuets tu& ratrium. Uent, ^|atet pauperum; Uent, tiatot munerum ;

Ueni, lumen eortrium. (Konsolator uptime, Hulas tjospes an taut,

©ulee reftigerium. Jn lafcore reauies, Jn apstu tempeties,

Jn fletu solatium. <© lux oeatissima, Heple cordis jntima

Quorum tftrelium. gjine tuo numine liiijil est in Ijomine,

i^Ujil est innoxium. ILaba quotr est sortritmm, itiga auotr est artoum,

jlana potr est saueium. ,-fFleete quotr est rigitsum, jFobe auotr est ftigftmm,

3&ege quoo est uebium.

87

COME, HOLY SPIRIT.

Holy Spirit from above, Shine upon us in Thy love

With Thy heavenly radiance. Father of the poor below, Who dost every gift bestow,

Light our hearts to gladden us. Of the soul the dearest guest. Of the heart the sweetest rest,

Sent of God to comfort us — Freshness for the summer's heat, In our tears a solace sweet,

Sweet repose in weariness — Let Thy faithful in Thy sight Feel Thy cheering, heavenly light,

Warming and enlightening us. Oh! without Thy quickening power, We must perish in an hour,

Everything condemning us. Wash away each guilty stain. Water with Thy gracious rain,

In Thy mercy healing us. Move our stubborn lips to praise, Warm our coldness with Thy rays,

Call us from our wanderings.

88

VENI, SANCTE SPJRITUS.

©a tuts ftrelftug Jn te cofitrwttims

factum septcnatium. 3B a birtutis meritum, Ma salutis exttum,

Ba petenne gautrmm.

YEXI, SAXCTE SPIRITUS. 89

Them who on Thy grace depend, Them, Thy faithful, ever send

Sacred sevenfold peace with Thee. Give them virtue's best reward, Give salvation with the Lord ;

Give them joy unceasingly. 12

9D

LAUDA, SIOK SALVATOREM.

Of all the mediaeval hymnologists, no one used the Latin rhymed versification in greater perfection than St. Thomas Aquinas, nor is there any hymn which better exhibits his remarkable power as a writer of Latin hymns, than the Lauda Sion Salvatorem, the prose for the holy sacrament, one of the four princi- pal proses. As has been before stated (page 52), it, together with the Pange, Lingua, Gloriosi, wTas written by St. Thomas, as part of the office for the feast of the Holy Sacrament, composed by him, at the request of Pope Urban IV., when he instituted that divinely ap- pointed rite as one of the regular festivals of the Roman Catholic Church.

According to his view of that solemn supper, he has in this prose exhausted the subject, not only in its theo- logical and ecclesiastical sense, but in its administrative and receptive significance, while in the matter of versi- fication it leaves nothing to be desired. Its harmony is without a jar, and the flow of its rhythm is as easy and undisturbed as aptly chosen words can make it, while its gentle cadences are in accord with the divine love which

LAUD A, SIOX, SALVATOREM. 91

inspired the sacred rite. It is but just to say that he doubtless intended that his words should be understood according to the faith which the Roman Catholic Church now teaches; but it may also be said that the hymn might have been written by a Protestant, in the same words, without doing violence to the faith of the Pro- testant Church, although it does not fully express that faith ; and I have preferred to translate it in that sense.

92

LAUDA, SION, SALVATOREM.

ILautra, JSion, galbatotem, iLautia trucem & pasrtorem

Jn fjgmnte & eanticte. (Quantum potes, tantutn autre, <Buia major omni lautre,

i^ec laufcare smflms. ILauois tijema specialise, $anis bibus & bitalte

l^oMe proponitur. <®uem in sacr& mcnsa cten&, &urb$ fratrum iiuooen$

Datum non amiugttur. j5it laus plena, sit sonora: j&it jucunira, sit necoea

Mentis jutilatio. Jlies solemnis agitur, Jn qua mensae recolitue,

l^ujus institutio. Jn ijac mensa nobi l&egis, Jlobum ^ascija nob& legis

^Hjase bctus terminat. 'kJetustatem nobitas, Sltntram tugat beritas,

ifloctem lux eliminat.

93

SION, PRAISE THY SAYIOUR.

Sion, praise thine Interceder ; To thy Shepherd and thy Leader

Songs and anthems elevate. With thy highest powers sing Him, Still the praises thou canst bring Him

Never can be adequate. Theme of praise, all praise transcending, Bread of life, from heaven descending !

He to "us has offered it, As He in that final meeting, When the sacred twelve were eating-

To them freely proffered it. Lift aloud the voice of praising, Sweet and holy accents raising,

Strains divine to execute. 'Tis the solemn feast provided, Where the Lord Himself presided,

This His feast to institute. Table of the Lord ascended, Paschal Lamb for us intended,

Ancient form here terminates. New things now the old supplying, From the truth the shadows flying,

Light the darkness dissipates.

94 LAUDA, SION, SALVATOREM:

(Quotr in ctena (SHjcistus gessit, ^acienoum ijoc expressit

Jn sui memoriam. Bocti sacris institutis, liianem, binum in salutis

(Stonsecramus Jjostiam. Dogma uatur (Jtljristianis, <©uotr in carnem transit panis,

3Et binum in sanguinem. <©uoir non capis, quotr non bitres, Enimosa urmat noes,

kroner return oroinem. j£ub oibersis speciebus, j£ignis tantum $c non rebus,

Hatent res eximiae. (ffiaro eibus, sanguis potus, Jiflanet tauten itttjristus totus

j£ub utraoue specie. E sumente non concisus, i^on contractus, non oibisus;

Jnteger accipitur. j5umit unus, sumunt mille, Quantum isti, tantum tile:

i^ec sumptus consumitur. jjumunt boni, sumunt mall, Si>orte tamen inapali,

"fcJita* bel interims, flflors est malis, bita bonis: "fcXitre paris sumptionis

<©uam sit trispar critus.

LAUD A, SIOK SALVATOREM. 95

Doing what the Lord was doing, Here, His own commandment showing,

We His love commemorate. Taught by Jesus' inculcation, Bread and wine for our salvation

Here to Him we dedicate. Here to Christians Jesus preacheth, Here to us the mystery teacheth,

Never sense perceiving it — Flesh and blood, for us devoted, Are by bread and wine denoted,

Living faith believing it In the different kinds He places, Signs of hidden gifts and graces,

Precious things He telleth here : That His flesh is meat unto us, And His blood is drink unto us —

In them both He dwelleth here. He this blessed bread that breaketh, He that of this wine partaketh,

All the Saviour cherisheth ; All the Church on earth may break it, All the faithful may partake it.

None of Jesus perisheth. Good and bad, together meeting, And the sacred supper eating,

Each how different taketh it ! To the wicked condemnation, To the worthy sweet salvation,

Christ the Saviour maketh it !

96 LAUDA, SION, SALVATOREM.

tfxaito fcemum Sacramento,

§Lt bactlles, setr memento Cantttm esse sub ftagmento

Quantum toto tcgitur. fltilla ret fit sctssura, jstgni tantum fit ftactttra, <©ua nee status nee statura

jctgnatt mtnuttttr. lEcce pants Engelorum, J^aetus cibus btatorttm : Vtn pants fiUorum,

lion mtttenirus eanimts. Jn figuris prastgnatur, (Slum Jsaae immolatur, Slgnus ^asclja fceputatur,

Uatur manna patrtbus. 13one pastor, pants bere, Jesu nostri miserere, 2Tu nos pasee, nos tttere, &u nos bona fae biocre

Jn terra btbcnttum. ftu c^nt euneta sets $c bales, <©ui nos pasets i)tc mortales, &uos tbt commensales, (Stoijaretres & sooales,

jFac sanctorum cibtum.

LAUD A, SIOX. SALVATOREM. 97

When this sacred feast thou makest, When thou but a morsel breakest, Thou the Saviour still partakest —

He is all in all to thee. By the sign that is divided. Real food, for thee provided, Still unbroke, to thee confided,

Jesus doth recall to thee. Angel bread, from heaven descended, Food to wanderers here extended, For the children's bread intended,

Dogs should never take of it. Isaac, as a type, promoted, And the Paschal Lamb, devoted, And the manna — all denoted

Only His might break of it. Thou Good Shepherd, Bread of Heaven ! Jesus, let us be forgiven ! Feed and guard us by Thy kindness, Take us from our earthly blindness

To the glory giv'n by Thee. Thou, all powerful and all knowing — Blessed food on us bestowing — At Thy Table with Thee eating, Thy coheirs together meeting,

Let us dwell in heaven with Thee !

98

ADAM OF ST. VICTOR.

The Abbey of St. Victor, near Paris, was one of the most celebrated religious houses in France seven hun- dred years ago — celebrated for its learning, its theology, its genuine devotion, and its fondness for sacred lyrics. It was, hence, the home and resort, as well as the parent and teacher, of great men. Among these Adam, a regular canon of the Abbey, was deservedly held in very high estimation for all the qualities of a devout and learned man. His familiarity with the Sacred Scriptures was most remarkable, and evidently could have been the result of nothing less than the most constant reading, and the most careful study and comparison, of the sacred writers in the riper years of his cultivated intellect. The Holy Word seemed to be almost the only language that he knew — so easily and gracefully did it flow from his pen in the harmonious lines of his lyrical compositions, of which one hundred and six are now extant. They all have the same general characteristics of style and versification, and in them all we are continually delighted with the felicity as well as the facility with which he writes, while he is sometimes brief and sententious with- out a parallel.

ADAM OF ST. VICTOR. 97

Trench, in his Sacred Latin Poetry, has given us man} of the best of his lyrics, so many and so various that we are made familiar with his characteristics. ~\Ye seem to know him. The only one of these which I have selected for this little book is his poem on the Martyrdom of St. Stephen, which Trench calls a sublime composition ; and we see that it well deserves the name, when, in imagina- tion, we take the place of the old monk and become a spectator of that first martyrdom, passing with him from the present to that early dawn of Christianity, and from the description of the bloody scene, to the rapt ecstasy in which he apostrophizes the suffering saint and beholds the sympathizing Saviour in the opening heaven, upholding him and strengthening him in the triumph of his mar- tyrdom.

Dr. Trench accords to him the highest place among the writers of Latin Sacred Poetry, but not without some doubt whether that honor may not properly belong to Arch- bishop Hildebert. He would except the authors of the Dies Tree and the Stabat Mater, if the harps on which those unequalled strains were improvised did not seem to have been immediately broken into silence.

He died July 8, 1177, and his epitaph, written by him- self, was preserved for several hundred years on the walls of the Abbey, near the door of the choir, where the echo of his hymns had been so often heard. The tone of penitent humility, and the impressive, solemn, movement of the epitaph, have induced me to insert it here as a part of this sketch, to exhibit his character, by his own hand, as it was his last desire to appear.

IOO

EPITAPHIUM.

fibres peccati, natura filius im, iSriliique reus, nascitur omnis ijomo. ©ntc superbit ijomo, cujus conceptio

culpa, flasci pccna, labor bita, necesse mori? IJana salus ijominis, banus iiecor, om=

ma bana— Jnter bana nii)il banius est ijomine— Bum magis allutrit pr&sentis gloria

bita>, IJrauerit, immo fugit — non tugit, immo

perit. $ost ijominem bermis, post bermem n't

cutis, ijeu, ijeu! £ic reftit ati ctnerem gloria nostra simul. I^ic ego qui jaceo, miser et miseracilis

Etram, Snam pro summo munere posco pre?

cent— |)eccabi, tatcor, beniam peto, parce fa=

tenti, $arcc pater ; fratres parcite ; parce

Bens!

IOI

E PITAPH

An heir of sin and child of wrath by nature here

below, A stranger every man is born — an exile's life to

know. Whence doth he boast himself in pride whose

thought is guilt, innate, Whose birth is pain, whose life is toil, and death

his only fate ? Vain health of man, vain beauty too, vain boast of

earthly pride, Vain thing is man, among the vain, vainer than all

beside. The glory of this present life, what time it doth

delight, Doth quickly pass, not pass but fly, not fly but

perish quite. And then, to man the worm succeeds, and after

worms the dust, At once to dust he must return with every earthly

trust. And I, poor Adam lying here, 'tis mercy all I need, One only prayer I now can make — for heaven's

last gift I plead, My sins confess, my pardon seek — oh let a si nner li ve ! Father, and brothers in the faith, and God, oh God,

forgive !

102

DE. S. STEPHANO.

f^eri munims exultabit, iSt exultans cclciirabit Olijrtsti natalitta. f^eu djorus angelorum ^rosccutus est ctelorum 3£egcm cum lauitia. Iptotomattgt et Jiebita, Otlaius ntie, clarus bita, (Jtlarus et tniracults, j£uto Ijac luce triumpijabtt, 3£t tttumpijans insultabit jfctepijanus incretiuUs. jfremunt etgo tanquam fer#, (Gtuta btcti ticfccete Hurts atrbersarti. ,-fFalsos testes statuunt, 35t Unguas exacuunt 'fcXtperarum nlu. xlgonista, nulli cetre— (Sterta certus tie mercetic, ^ersebcra gtepljane— Jnsta falsis testiftus, (Konfuta sermomfous jjijuapgam j£atan#.

ST. STEPHEN,

Yesterday the world, elated, With their praises celebrated

Jesus Christ's nativity ; Angels, then their voices raising, Were the King of Heaven praising,

Joyful in festivity. Stephen, proto-martyr, Deacon, In his faith and life a beacon,

Mighty, too, in miracles, This day, to his triumph rising, Was in triumph then despising

Cruel Jews and infidels. They like beasts of prey were raging, Their secure defeat presaging,

And of light the enemies — Lying witnesses providing, And with sharpened tongues deriding-

Sons of vipers venomous ! Stephen, strive, thy strife enduring, And thy sure reward securing.

Persevere to victory. Fear not witnesses abounding, All confute, with truth confounding

Satan's desperate synagogue.

104 DE S. STEPHANO.

jFortte tuus est in ctrlis, testis berar et fitoelte, testis innocently. $,omen ijabes coronati, ©e tormenta irecet pati pro corona gloria. pro corona non marcenti perter brebis bim tormenti, Et manet bictoria. ®ibi net mors, natalts, Slot ptena terminalte Bat bit# primortria. 3En ! a Trextris Mti stantem Jessum, pro tc oimicantem, j&tepljane, consioera. &ibi ccelos reserari, Eibi (Kijrtstum rcbclari (Klama bocc libera, pienus sancto spirttu penetrat intuitu j&teptjanus ctclestia. "fcTibens 21 ei gloriam (ffirescit atr btctoriam, j&uspirat ati prannia. 3e commentrat J2?albatori, pro quo Trulce oucit mod jfeub ipsis lapitribus. j&aulus serbat omnium testes iaptoantium, ILapioans in omnibus.

ST. STEPHEN. I05

In the skies thy witness liveth, And, in faith and truth, he giveth

Fullest proof of innocence. Crowned is the name thou wearest, And the tortures that thou bearest

Give thy crown its radiance. For a crown of light, unfading, Meet the force of pain, invading —

Victory shall remain with thee. Death to thee becometh natal, For its final pang so fatal,

Giveth endless life to thee. See, by God's right hand is standing Jesus, for thee help commanding —

Stephen, see he aideth thee ; For thee, heavenly gates unsealing, For thee, Christ the Lord revealing —

Cry unto him earnestly. Stephen is to heaven gazing, On the heavenly scenes amazing —

Holy Ghost sustaining him ; God's full glory to him showing, While to victory he is going —

Love and hope constraining him. To the Lord his soul commending, Sweet he finds the death impending,

While the stones are bruising him ; And young Saul, the garments holding Of those stoning, is upholding,

And, himself, is using them, u

io6

DE S. STEPHANO.

§Lt pcccatum gtatuatut ?#is, a (luiints lapiuatur <©emi pontt ct prccatur, Otontrolensi insanifc— Jn (ttijrteto sic oirtiormibtt, ^Bui OTijnsto sic obctribtt, 35t cum (Kfjristo semper blbit, Jiflartgrum primitive.

ST. STEPHEN. IO7

"Lord forgive them," hear him saying, For the men who him are slaying, On his bended knee now praying —

Praying God to pardon them. Thus, in Christ, the martyr sleeping, To him thus obedience keeping, In him liveth without weeping —

First fruits these of martyrdom.

io8

DIES IRil.

" Of all the Latin hymns of the Church, this has the widest fame. The grand use which Goethe has made of it in his Faust may have helped to bring it to the knowledge of some who would not otherwise have known it, or, if they had, would not have believed its worth, if the sage and seer of this world, a prophet of their own, had not thus set his seal of recognition upon it. To another illustrious man this hymn was eminently dear. How affecting is that incident recorded of Sir Walter Scott by his biographer, how, in those last days of his, when all of his great mind had failed, or was failing, he was yet heard to murmur to himself some lines of this hymn, an especial favorite with him in other days. Nor is it hard to account for its wide and general popularity. The metre, so grandly devised, of which I remember no other example, fitted though it has here shown itself for bringing out some of the noblest powers of the Latin language ; the solemn effort of the triple rhyme, which has been likened to blow following blow of the hammer on the anvil; the confidence of the poet in the univer- sal interest of his theme, a confidence which has made him set out his matter with so majestic and unadorned a plainness as at once to be intelligible to all — these merits, with many more, have given the Dies Irce a fore-

DIES IRjE. 1 09

most place among the master-pieces of sacred song.'? — Tbench.

Its great power, its universal sympathy with every man, lies in its absolute selfishness — not in a bad sense, in the highest and purest and best sense — and in the sincerity and earnestness of its simple and natural lan- guage. It is the language of one man, in relation to himself alone, in view of the awful realities of that ulti- mate responsibility which all right-minded men so often feel, and which all men, the most hardened even, some- times feel with great solemnity. The conflagration, the judge, the trumpet, the book, the whole scene, are men- tioned only to give force to the exclamation, " Quid sum , miser! tunc dicturus?" "What can I then say?'' And every confession and every prayer is for individual self, and is a renunciation of all hope, except through the free grace of Christ. The last stanza is omitted in some copies. Trench omits it, as do some others. If it be translated, as it sometimes is, as a prayer for the salvation of all mankind at the last day, then it certainly is not in har- mony with the rest of the hymn, and ought to be omitted. On the other hand, if it be translated as it is here, and has been by some others, and as it clearly should be, rendering the last line "Spare me," then the last stanza, instead of being feeble and inconsequent, becomes a har- monious and proper close of a hymn with such a beginning.

It is usually ascribed to Thomas of Celano, an Italian monk of the thirteenth century ; but I think, with Trench, that there is no certainty — I should say but little proba- bility— that the authorship belongs to him.

no

DIES I RiE

Mes trap, tites ilia! jjolbet s^clum in tabilla, Eeste 29abio cum j&gbilla. <®uantus tremor est tuturus, <®uan&o Jutier est benturus, (Kuncta stricte oiscussurus. ©uba mirum spargens sonum |Jer sepulcra regionum, (ttoget omnes ante tljronum. iffiors stupeoit, et natura, <&uum resurget crcatura, Juoicanti responsura. ILioer scriptus proteretur, Jn quo totum continetur, ©ntre muntrus juuicetur. Jutrer ergo cum scoebit, (©uitiquiD latet, apparebit : IBtil inultum remaneoit. <©uitr sum, miser! tunc oicturus <®uem patronum rogaturus, <©uum bir Justus sit sectirus ?

Ill

THE DAY OF WRATH.

Day of threatened wrath from heaven, To the sinful, unforgiven ! Earth on fire, to ashes driven ! Oh, the guilty, how affrighted ! That each wrong shall then be righted, And with blazing truth be lighted ! Loud the trumpet will be blowing, All on earth the sound be knowing, And to answer will be going. Death amazed will then be quaking — As the dead of ages waking, Shall their fearful doom be taking*. From the Book then opened newly, Every sinful deed must, duly, Then be heard and answered truly. God, the Judge, will then be dealing, With each hidden thought and feeling, And the last award be sealing. What shall wretched I be saying ? To what Friend for help be praying ? Fear the righteous then dismaying !

I I 'I DIES IRJE.

Ker tremens majestatis, (Qui salbanoos salbas gratis, g>alba me, tons pietatis ! Jftecortrare, Jesu pie, (Quotr sum causa tua> bia> ; fie me periias ilia trie ! (Quaerens me, seiristi lassus, l&etiemisti, ctueem passus : &antus labor non sit eassus. Juste Jutrex ultionis, Uonum fac remissionis Unte oiem rationis. Jngemisco tanquam reus, (tfulpa rubet bultus meus ; 3upplicanti parce, 3Beus ! (Qui Hflariam absolbisti, 3St latrottem exauoisti, iPtfliiji quoque spem tretristi. ^reces me& non sunt oignae, j£>etr Cu tonus tac benigne iBtc perenni cremer igne ! Jnter obes loeum nraesta, 3St ao ijsiiis me sequestra, j^tatuens in parte Tjextra. GTontutatis maleoictis, J^lammis acribus aooictis, IJoca me cum beneoictis! Oro suppler et acelinis, (Kor contritum quasi einis, ©ere curam met finis.

DIES IRJB. I * 3

King of Kings, all powers enthralling, Without price Thy chosen calling, Pity, save my soul from falling ! Jesus, cradled in a manger — For my sake on earth a stranger — Save me in that day of danger ! For me weary, all things needing — On the cross in anguish bleeding — Do not lose such toil and pleading ! God the righteous, never sleeping ! Oh ! forgive a sinner weeping ! While Thy love is mercy keeping ! Lost without Thy blood atoning — Blushes mingling with my groaning — Spare my soul in sorrow moaning ! Sinful Mary Thou forgavest, And the dying thief Thou savedst, Ground of hope to me Thou gavest. Prayers unworthy to Thee sending, Be Thy goodness still befriending ; Save me from the fire unending ! With Thy chosen flock forever, When the sheep and. goats shall sever On Thy right hand keep me ever ! When, in fire, the cursed gather, Let me hear Thee saying, rather, " Come, thou blessed of my Father !" Trusting to Thy goodness wholly — Crushed in heart, and bending lowly— Save at last, Thou Just and Holy !

15

I I 4 DIES IRJE.

iLacrinnosa tries Ula! <©tta resurcjet ex fabtlla, Jutoicanlrug ijomo reus ; ifeuic ergo paree, 23eus !

LIES IlLh. I I 5

In that day when, weeping, quaking, Man shall rise, from dust awaking, In thine arms, 0 Jesus ! bear me — From Thy curses, God, oh I spare me !

u6

THE DAY OF WRATH.

ANOTHER VERSION.

Day of wrath ! that final day, Shall the world in ashes lay ! David and the Sibyl say. Oh ! what trembling there shall be, When the coming Judge we see, All to try impartially ! When the trumpet's awful sound Bursts the graves beneath the ground, Calling all the throne around. Death amazed, and Nature, too, See the dead arise to view, To their just and final due. There the record will be shown, In which everything is known, Whence to judge the world alone. When the Judge is seated, then Shall each sin appear again — , Not unpunished one remain. Wretched me ! what shall I say? Who will plead for me that day, When the just themselves must pray?

DIES IBM 1*7

King of Majesty divine ! Freely saving who are Thine, Save me, Fount of Love divine ! Blessed Jesus ! think, I pray, For me was Thy weary way — Do not lose me in that day ! Sought by Thee in toil and pain, By Thy cross redeemed again, Let Thy sufferings not be vain ! Judge ! Thy vengeance, oh ! delay ; Grant me pardon, here I pray, Now, before that reckoning day. Humbly I my sorrow speak, Blushes burn my guilty cheek, Spare me, God, while thus I seek ; Mary, Thy free grace forgave, Grace the dying thief did save, Hope of grace to me it gave. All unworthy is my prayer, But thy goodness still declare ; Let me not in flames despair ! When Thy sheep, by Thy command, From the goats divided stand, Place me then on Thy right hand. When the cursed in their shame Writhe in everlasting flame, With the blessed call my name. Bowed and lowly, hear my cry ! See my heart in ashes lie ! Oh ! protect me when I die !

n8

DIES IRjE.

On that final day of tears, AVhen before Thy bar appears Man, from ashes risen again, Spare me, God, oh ! spare me then !

THE DAY OF WRATH.

ANOTHER VERSION.

Day of wrath, with vengeance glowing, Seer and Sj'bil long foreknowing ! Earth and time to ruin going ! How the guilty world will tremble When the Judge shall all assemble, And not one will dare dissemble ! When the trumpet's summons, swelling Through Death's dark and dusty dwelling, To the throne is all compelling ! Death with fear will then be quailing, As the dead of ages, wailing, Rise to judgment, without failing. Then the book of God's own writing — Truth alone the pages lighting — Will be guilty souls indicting, Every secret thought and feeling, To the Judge at once revealing, None excusing, none concealing.

DIES IRJEJ. I I 9

How shall wretched I be pleading? Through what patron interceding, When the just are mercy needing? King, all majesty expressing, By free grace, Thy saved possessing, Save me, Fount of heavenly blessing ! Jesus, think what woes thou tasted, While for me to death thou hasted ; Let them not at last be wasted. Thou didst seek me, sad and sighing, God forsaken in Thy dying ! Be not fruitless all Thy trying. Eighteous Judge, thy wrath delaying, Pardon me while I am praying ! While the day of grace is staying. Groaning, guilty, hear me speaking! Blushes, sin and shame bespeaking ; Spare me, Lord, thy pardon seeking. Sinful Mary was forgiven, Thou didst call the thief to heaven, Hope to me was also given. Worthless are the prayers I'm raising ; Save me by Thy grace, amazing, From the fire for ever blazing ! From the goats, 0 Lord, divide me ! And among Thy sheep, beside Thee, On Thy right, my place provide me. When the cursed, downward driven, To eternal flames are given, Call me with the blest to heaven.

120 DIES IRJE.

Listen, Lord, to my petition — - Crushed in heart, in deep contrition — Save, oh ! save me, from perdition. On that day of bitter weeping, When from dust and mortal sleeping, Man is called to final hearing, Spare me, God, on my appearing !

121

THOMAS A KEMPIS.

Thomas a Kempis — Thomas Hamerken of Campen or Kempen — was born at Kempen in the Province of Over Yssel in Holland in 1380. He was educated at the University of Deventer, the Capital of the province, and afterwards entered among members of the Monastery of Mount St. Agnes, of the Order of St. Augustin. He there displayed great piety, patience and self-denial. He joined the Order of the Brothers of the Common Life, which was first established at Deventer, by Gerhard, the great, who was a native of Over Yssel. The members of that order had no monastic vows and devoted their lives to preaching and to teaching letters and religion to the young, supporting themselves by their industry, which they applied, principally, to copying books. He died in 1471, in the 91st year of his age.

AYherever the Gospel is preached, the influence of this devout man is felt. The "Imitation of Christ," which is now generally attributed to him, next after the Bible has been more frequently printed and more widely read, than any other religious book. It has been translated into every Christian language, and has been the welcome com- panion of devout Christians of every denomination. It is said that a traveling monk found an Arabic copy of it in the library of a king of Morocco, which his Moorish majesty prized beyond all his other books.

The following is considered the best of his poems. 16

122

DE GAUDIIS CCELESTIBUS.

&stant angelotum eljori,

ILautres eantant (tfreatoti,

Megem eernunt in Xiecore,

Umant eorot, lauoant ore.

©nmpanifant, eitijaujant,

Uolant alts, stant in scalte,

jfconant nolte, fulgent stolis.

Lorain jg>umma Erinttate,

(Clamant j&anetus, jjanctus, jfcanetus !

jfugit oolor, eessat planetus Jn superna eibitate. atoncors box est omnium, 3Beum eollautjentium. JF etbet amor mentium <£lare eontuentium, Beatam Etinttatem in una Hettate, <©uam atrorant Jfcetapijim jfetbentt in amore, T^enerantur (ttijerubim Jngenti suo ijonore— JEitantut minis &l)toni tie tanta majes; tate.

12.3

THE JOYS OF HEAYEX.

Angel choirs on "high are singing, To the Lord their praises bringing, Yielding him in royal beauty Heart and voice, in love and duty ; Waving wings the throne surrounding, Timbrels, harps, and bells are sounding, See their heavenly vestments glisten, To their heavenly music listen ; Hear them, by the Godhead staying, Holy, holy, holy, saying.

None that grieveth, or complaineth, In that heavenly land remaineth — Every voice, in concord joining Holy praise to God combining. Holy love their minds disposeth, Heavenly light to all discloseth Blessed Three in God united — Seraphs worshipping delighted, Sweet affection overflowing — Cherubim their rev'rence showing, Bowing low, their pinions folding — God's majestic throne beholding.

124 DE GAUDIIS CCELESTIBUS.

©i) quam preclara regio ! i£t quam oecora legio 35x angelis et tjomtnibus ! <©ij gloriosa cibitas, Jn qua gumma tranquillitas, ILux et pax in cunctiss unitus ! <£ibes ijujus cibitatis lTeste nitetit castitatis, ILecjem tenent caritatis, jpirmum pactum unitatis. |ion laborant, nil ignorant, i^on tentantur, nee bexantur, j&empcr sani, semper lartf, (Eunetis bonis sunt repleti.

THE JO YS OF BE A VEX. l 2 ~

Oh ! what fair and heavenly region ! Oh ! what bright and glorious legion, Saints and angels, all excelling ! In that glorious city dwelling. "Which in rest divine reposeth, And sweet light and peace discloseth 1 Every one who there resideth, Clad in purity abicleth, Charity their spirits joining — Firm in unity combining — Toil nor ign'rance undergoing —

O DO

Trouble nor temptation knowing : Always health and joy undying, To them every good supplying.

126

THE DAY OF DEATH.

DAMIANI.

St. Peter Damiani was an illustrious Doctor of the Catholic Church in the eleventh century. He was born at Ravenna, about the year 1006, and he died at Faenza, in 1072. He is said to have been a swine-herd in his youth, and to have been taken from that humble employ- ment by his brother, who was Archdeacon of Ravenna, and educated under his care, On the completion of his studies he quit the world and entered the Hermitage of Font-Avellana, and in 1061 was made Abbot of it. He was so much impressed with the crimes and vices of the age in which he lived, many of which had entered the Church, that he devoted his energies to their reformation, especially so far as the clergy were concerned, and with the greatest zeal cooperated with the popes of his time, Gregory VI., Clement II., Leo IX., Victor II., and Stephen IX., in their efforts to reform the Church. Stephen created him Cardinal Bishop of Ostia. The ostentation of that office, however, ill-befitted his love of solitude and devotion, and he resigned his hat and returned to the Hermitage as a simple monk, ten years before he died. He was several times called out of it to perform missions of great importance, but in the midst of courts, as well as in the Hermitage, he lived in pov- erty and austerity.

THE DA Y OF DEA TU. 12j

The following hymn, De Die Mortis, is among the best of his many poems. I take it from Trench. I do not know whether it has been before translated. I have selected it for its solemn movement, its descriptive details, its striking images, its devout aspirations, and its impressive doctrine — all in harmony with the subject.

In a note to this devout hymn of Damiani, Trench copies at length the hymn of the Cygnus Exspirans, which I have inserted here for its striking contrast with the De Die Mortis, and for its beauty as well. It is found in some modern collections of mediaeval hymns, without the name, so far as I know, of even a supposed author, and it seems to lack the marks as well as the unction of media3val song — hardly hinting at religion. With the exception of one or two stanzas, it might, so far as Christianity is concerned, have been written by Epicurus. Trench says of it: "I know no fitter place to append a poem which can claim no room in the body of this collection, being almost without any distinctly Christian element whatever, and little more than a mere worldly lamentation at leaving a world which he knows he has abused, yet would willingly, if he might, continue still longer to abuse. But even from that, something may be learned, and there is a force and originality about the composition which make me willing to insert it here, especially as it is very far from common. I would gladly know something more about it." The title found in the books is retained here, although I once caused it to be published under the title of The Dying Voluptuary.

128

DE DIE MORTIS.

<©rabi me terrore pulsas, bita tries ul=

tuna ; JHoeret eor, solbuntur renes, lasa tee?

munt biseera, &uam speciem tmm sibi mens trepingit

anxia. <£uis enim pabentrum illuT* explicet

spectaeulum, <©uum, irimenso bita eursu, carnis agra

nexibus &nima luctatur solbi, propincnians ao

exitum? $erit sensus, lingua riget, resolbuntur

oculi, pectus palpitat, anljelat raueum guttur

ijominis, j&tupent membra, pailent ora, oteor abit

corporis. ISrasto sunt et cogitatus, berba, eur=

sus, opera, 2£t pra oculis nolentis glomerantur

omnia :

129

THE DAY OF DEATH.

With terror thou dost strike me now, life's fear- ful dying day — ■ My heart is sad, my loins are weak, my spirit faints

away, While to my saddened soul, thy sight my anxious thoughts display. Who can that dreadful sight describe, or without trembling see, When from the ended course of life, the weary soul

would flee, And, sick of all the bonds of flesh, it struggles to be free ? The senses fail, the tongue is stiff, the eyes uncer- tain stray — The panting breath and gasping throat, the coming

end betray — From palsied limbs and pallid lips all charm has fled away. Now spring at once to view, past thoughts and words and deeds and life — Before unwilling eyes they come, all crowding fresh and rife,

17

j ^Q DE DIE MORTIS.

Jlluc tentiat, ljuc se bcrtat, coram biuet

posita. Cirquet ipsa rcum sinum moroax tone

sctentia, ^lorat apta corrigentu ticfluxissc tem=

pora; ^lena luctu caret fcuctu sera pceniten=

tia. Jf alsa tunc irulceuo carnis in amatum

bertitur, <®uantro brebem boluptatem perpes ptena

sequitur ; Jam quoo magnum cretiebatur nil tuisse

cernitur. (QHtaso, ©Ijriste, rex inbicte,tu succurre

misero, j£ub extrema mortis ijora cum jussus

abicro, Nullum in me jus tgranno prabeatur

impio. OTaoat princeps tenebrarum, cafiat pars

tartarca ; pastor, obem jam reuemptam tunc rcouc

ao patriam, 3Ebi te biocntii causa pcrfruar in sac=

ula.

THE DA Y OF DEA TIL j ~ j

And stand revealed before the mind, that shrinks with timid strife. And biting conscience tortures now the trem- bling, guilty, breast,

And weeps the loss of perished hours, that might have given rest —

Too late repentance, full of grief, no proper fruit has blessed. Of the false sweetness of the flesh, what bitter- ness remains,

When the brief pleasure of this life, is turned to endless pains,

And all life's idols here below, the dying hour dis- dains. I pray Thee, Jesus, grant me, then, Thine own almighty aid,

When I shall enter at the last, in death's dark valley shade —

Let not the tyrant foe, I pray, my trembling soul invade. 0 ! from the Prince of Darkness, then, and hell's dark prison save !

And take me ransomed to Thy home, Good Shep- herd, now I crave,

Where I may live in endless life, with Thee be- yond the grave.

13a

CYGNUS EXSPIRANS.

3Parentrum est, eetientrum est, iftlatrtjentia bita scena ; iSst jacta sots, me bocat mors, l^ac ijora est postrema : "fcTalete res, balete spes ; j&ie flint cantilena.

© magna lux, sol, munoi "Oux, 3Est conceoenoum fatts ; ©uc lineam eclipticam, ffliiyi luristi satis : i^ox tneubat ; far ocetoit ; Jam portum subtt ratis.

En (Egnujia argentea, Vo8f aurei planeta, (turn stellulis, ocellulis, Jiepotifcus lucete ; jfatalta, letalia Mi nunciant comets.

fter centies, ter millies IfcXale, immuntre munfie ! Jnstaoilts et laoilis, Uale, orois rotuntre !

*33

THE DiTING SWAN.

I must obey, I may not stay, The scene of life is ending, The lot is cast, Death calls at last, My final hour's impending. Farewell estate and hopes elate — All like a song are ending.

Thou glorious sun, my day is done, But thou, thy journey keeping, Go on thy way, great king of day — I must in death be sleeping. Night's pall is spread, the light is fled, My bark to port is sweeping.

Thou moon serene with silver sheen, Ye planets golden seeming, And little eyes that star the skies, For my descendants beaming, The Fates' decree of death to me, Is told by comets streaming.

Three hundred times, three thousand times Farewell, thou world defiling, Unsteady thou and slippery now, Farewell, with all thv smiline.

*34

CTGNU& EXSPIRANS.

i&en&actte, fallacite, Husisti me abunoe.

ILucentia, fulgentta tilemmig balrte terta, g>eu marmore, seu ebore £upra nubes erecta. Efc parbulum me loculum iflors urget ec^uis becta.

Eucrette, p$ specie i&gpsata me ceptstis, imagines, boragines ! <©u& mentem sorbutstte, 3Bn oculos, ijeu! scopulos, lErttngutt umbra tristte.

©rtpuota, uUttoia, 5Et fescennmi cfjori, (©uiesctte, raucesctte ; ^rtfco oibhu fort, i&ors, tntonat et tnsonat l^une lessum ; Bebes mori.

20eUciaet lauttti# Hflensarum cum cultna ; <£ellaria, bellarta, 3£t coronata btna, l^os nauseo, fcum ijaurto <®uem segpijum mors propinat.

jfacessite, putresette, ©Bores, besttmenta ; Higesctte, fcelicte,

THE D TING SWAN. j ^ r

With falsehoods sweet and artful cheat No longer me beguiling.

Ye castles bright, with gems bedight, Farewell ! in air erected, With marble walls or ivory halls, In Fancy's skies reflected. I seek my bed among the dead, By Death-'s pale steeds directed.

Ye beauties rare, whose charms so fair, My captive sense delighted; Delirious dream of love supreme That all my mind excited, Your siren eyes, where danger lies, Are now in death benighted.

Ye dances vain and sports profane, In wanton chorus singing, Be still I pray, your orgies stay, God's summons now is ringing — His crier, Death, with startling breath My mortal sentence bringing.

Delights of life with luxury rife, The table's social pleasure ; The dainty meats, the honeyed sweets, And wine-cup's crowned treasure. I loathe vou all, while Death doth call To pledge his brimming measure.

Haste ye away, fade and decay, Ye rich perfumes and dresses : Be cold and stale, ye pleasures frail,

136

CTGNUS EXSPIRANS.

ILibtoinum fomenta ! Hetormtum me betmtum Hflanent operimenta.

(© eulmtna, Ijeu! fulmina, l^orum tugax Ijonoeum, Earn subito tium subeo SEternitatts iromum. Jfttotcult sunt tituli ; jForis tt agunt momum.

Heetisstmt, earisstmi Emtet et soirales, l^eu ! tnsolens et impuBeus jiflors mterturbat sales. S>at lusibus tnoulstmus : iExtremum trieo bale !

£u irentaue, eorpus, bale, &t, tt eitabit forum ; Et conseium, tt soetum Bolorum et gauoiorum! lEqualts nog expeetat sots— ISonotum bel malorum.

THE D YIXG S WAN. j o j

Provoking love's caresses.

Foul worms shall dress, in loathsomeness, '

The grave my body presses.

On glory's height, what bolts may light ! I leave these honors fleeting; As hence I go, my fate to know, Eternity now meeting. Title and fame and noble name, How worthless and how cheating !

Ye chosen few, my comrades true, Dear friends my pleasure sharing ; Insulting Death stops every breath, Xo wit or wisdom sparing : And here to-day I leave our play, My last farewell declaring.

Body, farewell ! thy fate I tell, This final summons hearing : Thou too hast known and called thine own, My griefs and joys endearing. Body and mind, in life combined, One goal are always nearing. 18

I3»

PRUDENTIUS.

Aurelius Clemens Prudextius was a native of Spain, bora in the year 348. He was bred a lawyer, and although his youth was stained with follies and vices upon which, in later life, he looked back with shame and disgust, and his professional career was less characterized by a love of justice than an unscrupulous strife for success, he filled many high civil and military stations under the Emperors Theodosius, and his sons, Arcadius and Honorius, including eminent judicial positions, in which he says :

Bis legum moderamine

Frenos nobilium reximus urbium,

Jus civile bonis redidimus, terruimus reos.

He finally withdrew from the honors and employments of the world, to the quiet of a religious and literary life. He wrote many poems of great but unequal merit, all of them exhibiting the characteristic culture of a man of the world, whose philosophic mind, trained in the schools and versed in the sharpening activities of earnest professional and public life, had voluntarily left those profane honors and enjoyments for the purer tastes and higher pleasure's of humility and devotion. His Cathemerinon is consid-

PRUDENTIUS. j^g

ered the best of his works. It consists of a collection of poems appropriate to the duties of daily life. "Hymni omnibus diurnis actionibus convenientes." His funeral hymn, Hymnus in Exequiis Defunctorum is the tenth of these, and is by common consent the best of all his hymns. It is a noble poem on Death, the Grave, and the Resurrection, consisting of forty-three stanzas, portions of which, sometimes more and sometimes less, selected variously, have been published in collections, Protestant as well as Catholic. I have not seen anywhere, except in Trench, the concluding portion of the hymn separated from all the rest. In the following hymn I have taken the same concluding stanzas, considering them to have, besides their individual beauty, a collective unity and beauty which have not always been found in the other selections, and which commend them, especially, to quiet, religious contemplation.

The time of the death of Prudentius, as well as the place of his birth, are unknown.

Ho

IN EXEQUIIS DEFUNCTORUM.

3am moesta ciuiesce quetela, JLacljtnmas suspenoitc, matte*, fiullus sua pignota plangat, jWots ijaec tepatatio uita est.

£ic semina sicca uitescunt, Jam mottua jamque sepulta, (Qiua teooita caspite at imo 'irtttxts meoitantut atistas.

$lunc suscipc, tetta, fouentrum, <&temioque ijunc concipe molli, l^ominis tito memtra sequestto, <*£enetosa et ftagmina cteoo.

&nima futt ijaec fcomus oltm, jFactotis at ote cteata, jfetbens ijairitabit in tstis j£apientia ptincipe OHjtisto.

&u fcepositum tege cotpus, |lon immemot file tepitet £ua muneta ftctot et auctot, 33toptiique anigmata tuiltus.

Veniant motro tempota justa, <!tum spent Deus implcat omnem, Jfteaoas patefacta neccsse est, (Sualem titi ttaoo ngutam.

I4I

A FUNERAL HYMN.

Be still the voice of sorrow here — Ye mothers, dry your weeping eyes — Let no one mourn his children dear — From death a better life shall rise.

Dry seeds begin to live anew, When dead and buried in the ground — And from the earth restored to view, In living blades again are found.

This body take to cherish, Earth, As to thy gentle bosom's dust, These limbs, to which thou gavest birth, These noble relics we entrust.

For here once dwelt a living soul, Created by the breath divine — And wisdom, Jesus did control, These mortal relics did enshrine.

Protect thou. Earth, the body, then, Within the grave in silence laid, For God will call to Him again, What was in His own image made.

The time shall surely come once more, When hope shall see these relics live — When thou must open and restore The form which now to thee we give.

j ,2 IN EXE^UIIS DEFUNCTORUM.

fion si eariosa betustas Bissolberit ossa tabtllis, jfuerttQue ciniseulus arens irtfltmmt mensura pugilli:

jft,ec si baga tlumina, et aura*, Vacuum per inane bolantes, &ulerint eum pulbere nerbos, ?$ominem periisse licebit.

SbfH bum resolubile corpus lieboeas, 2Seus, atque retormas, Ouanam regione jubebis Slnimam requiescere puram ?

(Bremto senis abbita sancti Meeubabit, ut ilia ILajari, (Quern ttoribus unbique septum 23ibes proeul aspicit arbens.

gequimur tua bicta, Mebemptor, (Quibus atra a morte triumpljans, &ua per bestigia mantras £ocium erueis ire latronem.

$atet eeee fibelibus ampli Uia lueioa jam parabisi, Hicet et nemus tllub abire, Domini quob abemerat anguis.

ift,os teeta fobebimus ossa Uiolis et fronoe trequenti, GTttulumque et frigiba sara ILiquibo spargemus obore.

A FUNERAL UY3L\. J4~

Nor if the perishing decay Should turn these bones to ashes here, And but the smallest handful stay To show where now these limbs appear —

Nor should the winds and waters rise, And hence in sweeping currents bear This frame and earth wherein it lies, Could man be made to perish there.

But when the changed and mouldered frame, Thou, God, shalt call and form anew, Where is the place Thou wilt proclaim Home of the spirit pure and true ?

'Twill lie in Abraham's bosom blest, As that of Lazarus did of old, Whom, wrapt in flowers of heavenly rest, Dives in torment did behold.

Thy words, Redeemer, are our guide, In dying triumph said by Thee, When to the thief who with Thee died, Thou saidst he should Thy glory see.

And thus the faithful may behold The shining path to Paradise, And walk that garden grove, of old, The Serpent took from human eyes.

Here we will deck these buried bones With violets and garlands fair, And on their monumental stones Will sprinkle odors fresh and rare.