UCSB LIBRARY 
 
 THE 
 
 HYMN OF HILDEBERT 
 
 AND OTHKR 
 
 MEDIAEVAL HYMNS 
 
 WITH TRANSLATIONS 
 
 BY ERASTUS C. BENEDICT 
 
 A NEW AND ENLARGED EDITION 
 
 NEW YORK 
 ANSON D. F. RANDOLPH & CO. 
 
 I 868
 
 Entered according to Act of Congress, tn the year Ib67, by 
 ANSON D. F. RANDOLPH, 
 
 In the Clerk's Office of the District Court of the United States for the 
 District of New York. 
 
 BRADSTREKT I'UKSS.
 
 PREFACE. 
 
 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 gre?t 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 their 
 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 which 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 dignity, 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 Fsalm, and in the versions of Tate and Brady,
 
 VI PJiEFA CE. 
 
 and of Stcrnhold and Hopkins none, and that the earlier 
 translations of the Dies Irce 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 
 rh}'me, 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 
 
 barons ago, 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 an)' 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. 
 Et 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 ond 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 
 mvention 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 
 
 merit 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 PREFA CE. 
 
 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 - 
 
 Astant angelorum chori 
 
 Apparebit repentina dies magna 
 
 Cur mundus militat 
 
 Dies IrcR, dies ilia - - HO 
 
 Ecquis binas columbinas ... - 58 
 
 Gravi me terrore pulnas ... 
 
 flceres peccati, natu.ro. filius 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 
 
 Fern, creator Spiritus - - - - - 41 
 
 Vent, sancte Spirit us - - - - - 86 
 
 Victims Paschali laudes 78
 
 INDEX. 
 
 Abbey of St. Victor, 98. 
 
 Adam of St. Victor, 76, 93. 
 
 Agnes, Mount St., 121. 
 
 Alpha ct 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. 12(5. 
 
 Day of death, 129. 
 
 Day of judgment, 32, 35. 
 
 Day of threatened wrath, 111. 
 
 Day of wrath, that final (.lay, 116. 
 
 Day of wrath. 118. 
 
 De die judicii. 34. 
 
 De die mortis, 127, 129. 
 
 Deventer, 121. 
 
 Deus, 12. 
 
 Dies Ira, 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. 
 
 Kpitaph of Adam, 100. 
 
 Father. 3. 
 
 Father, God, my God, 3. 
 
 Feckcnham, r>:>. 
 
 Fide? orthodoxa, 1, 8. 
 
 Fningipani, 75. 
 
 Funeral Hymn, 141. 
 
 Giacomo, 18. 
 
 Giacopone, 18. 
 
 God, 13. 
 
 Goethe, 108. 
 
 Gravi me terrorc, 128. 
 
 Grey, Lady Jnne. 53. 
 
 Hseres peccati, 100.
 
 INDEX. 
 
 Xlll 
 
 Hamerken, 121. 
 
 Heaven, 15, m. 
 
 Heri mundus. 102. 
 
 Hermanns, 75, 84. 
 
 Hilclcbert. 1, 2. 
 
 Holy Spirit. 6. 
 
 Holy Spirit from above. ST. 
 
 Imitation of Christ. 1 _' 1 . 
 
 I must obey, 133. 
 
 In exequiis, 140. 
 
 Innocent III., Pope, 8-1. 
 
 Jacobus de Benedict is, 18. 
 
 Jacopone, 18. 
 
 Jam qniesce, 140. 
 
 Joys of heaven, 12:>. 
 
 Judgment, 32. 
 
 Kempis, Thomas a, 121. 
 
 Last Supper, 52. 
 
 Lavardin, 1. 
 
 Lauda Sion salvatorem, TO. 00,92. 
 
 Lord's Supper, 90. 
 
 Malabruncu, 75. 
 
 Mater dolorosa, 18, 02. 90. 
 
 Mater speciosa, 18, 20. 
 
 Milton, vi. 
 
 Mount St. Agnes, 121. 
 
 Nate Patri coajqualis, 4. 
 
 Nativity, 19. 
 
 Neale, Dr., x. 
 
 Notker, 75. 85. 
 
 Oh, had it the wings. 58. 
 
 Oratio ad Filium, 4. 
 
 Oratio ad Patrein, 2. 
 
 Oratio ad Spiritum, ('. 
 
 Oratio ad Trinitatem. 2. 
 
 Over-Yssel, 121. 
 
 Pange lingua gloriosi, 5J. ", t. 90. 
 
 Parendum est, 132. 
 
 Paracletus increatus. 0. 
 
 Passion, 58. 
 
 Passover, 75. 
 
 Pentecost, 42, 75, 84. 
 
 Portas vestras icternales. 80. 
 
 Proses, 74, 75. 
 Prudentius. 138. 
 
 Raise the everlasting gates, 81. 
 Real presence, 53, 91. 
 Resurrection. 78. 
 Rhyme, v., vi., vii., 75, TO. 
 Rhythm, vi., vii., 74. 
 Robert II., 75, 84. 
 Sacrament. 52, 90, 91. 
 Schaff. Dr., x., 19, 63. 
 equence, Sequentia, 74. 
 Sing, my tongue, the theme, 55. 
 Sion, 14. 
 
 Si vis vere gloriari, 70. 
 3on, 4. 
 
 Spirit, creative, power divine. 48. 
 Spirit, heavenly life, 45. 
 Spirit, Holy, 6, 42 to 50, 84 to 87. 
 Stabat Mater dolorosa, G2, 99. 
 Stabat Mater speciosa, 18, 19, 20. 
 St. Agnes, Mount, 121. 
 St. Berlin, 85. 
 Stephen, 99, 102. 
 Thomas Aquinas, 52. 
 Thomas of Celano, 109. 
 Thomas a Kempis, 121. 
 Transubstantiation, 52. 
 Trench, x., 26. 
 Trinity. 1, 2, 122. 
 Tuner, 26. 
 Urban IV., 52. 
 
 Veni, creator Spiritus, 42. 48, 50. 
 Veni, sancte Spiritus, 84, 87. 
 Victima?. Paschali laudes, 74, 78 
 VicUr, St., 98. 
 Walter Scott, 108. 
 Weeping stood his mother, G5. 
 Why does the world serve. 29. 
 Williams, Dr., x. 
 With terror thou dost, 129. 
 Wouldst thy spirit glory, 71. 
 Yesterday the world, elated, 1 0:?. 
 Zion, praise thine interceder. 93.
 
 MEDI/EVAL HYMNS
 
 HILDEBERT. 
 
 HILDEBERT BE 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 Eoman Catholic Church. All the authors 
 of that period speak in his praise. It was commonly said 
 of him, 
 
 Inclytus et prosa versuque per omnla primus, 
 Hildebertus olet prorsus ubique rosain. 
 
 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 orihodoxa 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 SANCTISSIM.Z TRINITATJS. 
 
 AD PATREM. 
 
 Elpija et Q, magne 2!eus ! 
 lEli! IEU! Beus rneug, 
 Cujus birtus, totum posse; 
 OTujus gensusi, totum nosse; 
 (Eujug esse, summum tonum ; 
 (JTuius opus, quicquto tonum. 
 
 Super cuncta, gutter euncta ; 
 ISitra cuncta, iutra cuucta. 
 
 Jntra cuncta, nee tnclusus ; 
 ISitra cuncta, nee eiclusus ; 
 Swper cuncta, nee elatus ; 
 gutter cuncta, nee sutstratus. 
 
 Super totug, pr^gitientJO ; 
 Sutter totug, gustinentio ; 
 iSxtra totus, complectentro ; 
 Jntra totus es, implentio. 
 
 Jntra, nunquam coarctarig ;
 
 HYMN OF HILDEBERT. 
 
 ADDRESS TO THE THREE PERSONS OP 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 HYMNUS. 
 
 iB:rtra, nunquam trilataris. 
 , nullo sustentaris ; 
 , nullo fattgaris. 
 
 mobens, non moberts; 
 Hocum tenens, non tenens ; 
 &emu?3 mutant, non mutarts ; 
 
 firmans, non bagaris. 
 te eiterna, bei necesse, 
 alternat tuum esse. 
 ri nostrum, eras et pritrem, 
 emper titt nunc et ttrem. 
 , lieus, ijotuernum 
 Sntitbisum, semptternum ; 
 Jn ijoc, totum pra^bitjistt, 
 ^Totum simul perfedsti 
 &b templar summa^ mentis, 
 .iformam pra^stans elementis. 
 
 AD FILIUM. 
 
 i^ate, ^atrt co^qualis, 
 
 Satri eonsutstantialis, 
 atrts splentror, et figura, 
 jfaetor Cactus creatura, 
 (Earnem nostram intiutsti, 
 (tfausam nostram susceptstt, 
 Semptternus, temporalis; 
 fftoriturus, immortalts ; 
 ^erus ijomo, berus Bcus ; 
 impermtxtus
 
 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 prepanng, 
 Man, and God, divided never, 
 Thoii Man-God, unmixed forever,
 
 HILDEBERTI HTMNUS. 
 
 conbersus ijic in carnem, 
 lec minutus propter carnem ; 
 assumptus est in Beum, 
 consumptus propter Beum; 
 t eompar tiettate, 
 carnte beritate. 
 pater tantum Bet, 
 mater e^t, seti Bet. 
 Jn tarn noba ligatura 
 C utraque stat natura, 
 conserbet (|titcquttj erat, 
 4facta ciuitJtiam quotr non erat, 
 
 poster tste ifteluator, 
 Jiste noster legis tiator ; 
 (tftreumeisus, tapti^atus, 
 (JTrucitosi, tumuiatus, 
 trtiormtbit, et tiescentrtt, 
 it, et ascenfctt ; 
 atr ccelogi elebatus, 
 jutitcatus. 
 
 AD SPIRITUM. 
 
 ^aradetus, mcreatus, 
 eque factug, neque natus, 
 atrt censors genitoque, 
 ic procetut at utroque, 
 sit minor potentate, 
 tiscretus qualitatc. 
 <&uanti uu, tantus iste ;
 
 HYMN OF HILL E BERT. 
 
 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 Intercede!', 
 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 rernaineth,
 
 HILDEBERTI HTMNUS. 
 
 <uales tilt, talis iste ; 
 IE* quo tilt, ex tune iste; 
 (Quantum illi, tantum iste. 
 
 ^ater alter, seti gignenfco ; 
 flatus alter, setr naseenfco ; 
 jFiamen, at ijtg procefcenfco ; 
 foes sunt unum, sutstetenlro. 
 ^uispe trtum glenus 23eug; 
 jjion tres tamen Bi, setr 
 Jn ijoe Beo, 3ieo berti, 
 3Tres et unum assebero ; 
 Bans usta; unitatem, 
 3Et perscmts trinitatem. 
 
 Jn versonis, nulla prior, 
 Jiulla major, nulla minor; 
 Slnaqueeciue semper tpsa, 
 est eonstans atque fixa, 
 nee in se bartetur, 
 in ulla transmutetur. 
 
 est fites ortfjotroza, 
 i)ie error sine no*a, 
 titeo, sic et ereoo, 
 in prabam partem eetio : 
 Jntre benit, tone lieus, 
 fit tresperem, quambis reus, 
 liieus mortis, non tiespero, 
 in morte bitam quarro. 
 te plaeem, nil pnetenlro
 
 HYMN OF HILDEBERT. 
 
 All their goodness, he 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
 
 IO HlLDEBER.ll HTMNUS. 
 
 Jiisi titrem quam ostentio. 
 Jfitrem bitres, Ijanc implore, 
 ILeba fascem quo latoro ; 
 |Jer ijoc sacrum cataplasma 
 (fconbaleseat &cjrum plasma. 
 iEitra portam jam fcelatum, 
 Jam fcetentem, tumulatum, 
 Uttta Ugat, lapis tirget ; 
 S^tJ si jutes, ijic resurget. 
 Jube! lapis rebolbetur, 
 Jute! bitta tjirumpetur; 
 ^xiturus nescit moras, 
 ^ostquam clamas <( IExi foras!" 
 
 Jn ijoc salo, mea ratis 
 Jnfestatur a piratis: 
 
 assultus, intie ftuctus; 
 et intre, mors et luctus; 
 tu, tone nauta, bent; 
 bentos, mare leni; 
 atseetant Iji pirate, 
 atr portum, salba rate. 
 Jnfteeunira mea ficus ; 
 (ftujus ramus, ramus siccus, 
 JnciTretur, incentretur, 
 g>i promulgas quotr meretur. 
 g>rtj l)oc anno mmittatur, 
 Stercoretur, fofciatur; 
 (Jluotr si nectium respontietit, 
 J^lens ijoc loquor, tune artietit.
 
 1IYMN 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 med'cine be my healing. 
 
 Now, without the city taken, 
 Dead, offensive and forsaken, 
 Grave clothes bind, the stone confineth 
 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.
 
 1 2 HILDEBER TI HYMNUS. 
 
 Ijostte in me furit, 
 Equte mersat, ftammis ttrit; 
 Jutrc languens, et aflltctug, 
 soli sum relictus. 
 
 infirmus conbalescat, 
 
 Ijtc ijogttgi ebanescat, 
 
 birtutem jejunantit, 
 infirmo, tres orantri; 
 
 ija^c Truo, (Eijrisito teste, 
 Hiteratot ab Ijac peste* 
 &t ftac peste soibe mentem, 
 Jpac tjebotum, ptenitentem; 
 a timorem, quo projects, 
 Be salute nil conjecto; 
 
 fitrem, spem, caritatem; 
 
 ^tscretam ptetatem; 
 
 contemptum terrenorum, 
 Eppetitum supernotum. 
 
 Beus, in te gpero, 
 ea: te totum qu^ro; 
 
 laus mea, meum tonum; 
 Hflea cuncta tuum tronum. 
 5Tu solamen in lafcore; 
 Wetiicamen in languore; 
 
 in luctu mea lj)ta, 
 
 lenimen es in ira; 
 
 in arcto liberator; 
 
 in lapsu relebator:
 
 HYMN OF HILDEBERT. 
 
 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 HTMNUS. 
 
 fftotum praestas in probeetu; 
 Spent eonserbas in fcefeetu; 
 g>i quis I^trit, tu repentris; 
 >i minatur tu fcefentris; 
 
 est aneeps, tu Irissolbis; 
 tegentium, tu i 
 tntraxe me non 
 offi'cinas, 
 
 t moeror, uti metus; 
 t frctor, utifletus; 
 i protta fceteguntur, 
 i rei confuntuntur, 
 i tortor semper 
 i bermtg semper efcens; 
 i totum ijoc perenne, 
 <!|uia perpes mors geijenn^e. 
 
 reeeptet Sion ilia, 
 Babto urts trancjuilla, 
 fafter, auctor lucts; 
 port^, lignum cructe; 
 clabes, lingua ^etri; 
 cibes, semper leti; 
 (ffujus muri, lapis bibus; 
 Cujus custos, Hex festibus. 
 Jn 1)ac urte, lux solemnis; 
 Uer sternum, pax perennis ; 
 i)ac, otior implens ctelos, 
 ijac, semper festum melos.
 
 HYMN OF H1LDEBERT. 
 
 '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 save*d, 
 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.
 
 l6 HJLDEBERTI HTMNUS. 
 
 Jlou est ii)i corruptela, 
 j^on fcefectus, nou querela, 
 i^on mtnutt, nou treformes, 
 mites OHjristo stunt conformesi. 
 
 nelestte! uri)s teata! 
 petram collocata;- 
 in portu satis tuto, 
 lie ionginquo, te saluto;- 
 &e saluto, te susptro, 
 5Te af ecto, te require. 
 
 Quantum tui gratulantur, 
 <&uam festibe conbibantur; 
 Quis affectus eos stringat, 
 Eut qua^ gemma muros pingat, 
 Quis cijalcetion, quis |acgnti)us, 
 ^torunt illi qui sunt intus. 
 
 Jn plateis Ijujus urMs, 
 Sociatus piis turbis, 
 Cum J&ogse et ISlija 
 cantem f^alleluta!
 
 HYMN OF HILDEBERT. 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.
 
 i8 
 
 JACOBUS DE BENEDICTIS. 
 
 JACOBUS E 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 Tree. 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
 
 JA COB US DE BENEDICTIS. 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 who 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 by 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 1867, for my first sight of this poem. 
 It contains a translation by Neale.
 
 STABAT MATER SPECIOSA. 
 
 g?tabat Jftater spcctosa 
 Suzta fcrnum gautuoaa, 
 
 23um jacebat parbuius 
 <ujus animam gautrentem, 
 Haetafjuntram ac ferbentem, 
 
 IJcrtranstbit jubtlus. 
 qtiam leta et teata 
 Jputt ijaec tmmaculata, 
 
 Heater Bntgeniti! 
 <!|ue gautretat et rttiefjat, 
 i&iultabat, cum bttretat 
 i^tatt partum tnclgti. 
 
 Jam est, qut non gautreret 
 
 matrem si btoeret 
 tanto solatto? 
 non posset coHtetari, 
 i matrem contemplatt, 
 Hutientem cum filto ? 
 peccatts suaj gcntis, 
 firt!8tum bititt cum jumentts 
 iBt algort subiutum
 
 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, 
 
 Rapture 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 STAB AT MATER SPECIOSA. 
 
 ^Tftrit suum trulcem natum, 
 Uagientem, attoratum, 
 tiiberisorio. 
 OTIjrteto in pr&sepe, 
 ctbes canunt l&te 
 <um tmmensio gautito 
 genea; cum puella, 
 cum berto ncc loquela, 
 Stupe^centesi cortritus. 
 iEia mater, Cons amorte, 
 iftfle ^entire bim artroris, 
 4fac ut tecum senttam! 
 jpac ut artieat cor meum 
 5n amatum atijristum J9eum 
 
 5Et sitt complaceam. 
 g>ancta mater, tetutr agas, 
 prone introtrucas plagas 
 
 OIortH nxas balttie. 
 5Cui nati ccelo lapsi, 
 Jam titgnatt fteno nasci, 
 ^anas mecum trtbitre. 
 jfac me bere congautrere, 
 Jesultno co^rere 
 
 IBonec ego bixero. 
 Jn me stetat artror tut 
 ^uertno fac me frut 
 
 Bum ^um in r.vtlio. 
 f^unc artiorem fac communem, 
 me facias immunem 
 ijoc tresitrerio.
 
 THE BEAUTIFUL MOTHER BY THE MAXGEK. 2 3 
 
 Wise men knelt where he 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 STAB AT MATER SPECIOSA. 
 
 btrginum pr^dara, 
 
 am non #i$ amara, 
 
 me parbum rapere, 
 
 jpac tit puldjrum fantem portcw, 
 
 nascenltto btcit mortem 
 17olens bitam tratrere. 
 me tecum gattari, 
 me inebriart, 
 Stantem in trtputito. 
 Jnftammatus; et accensug, 
 (bstupegctt omnts census 
 Call tie commetdo. 
 
 stabulum amantes, 
 
 btgilantesai 
 
 ^ernoctantes soctant. 
 birtutem nati tui 
 tit electi sui 
 patriam beniant. 
 me nato eustotJiri, 
 IJerbo Bet pmunirt, 
 gratia 
 <uanlio eorpus morietur, 
 tit anim& tronetur 
 nati bi^io.
 
 THE BEAUTIFUL MOTHER BY THE MANGER, - 
 
 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.
 
 26 
 
 DB CONTEMPTU MUNDL 
 
 CUR MUNDUS MILITAT. 
 
 Tuis 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 
 " fadeth away, but the "Word of the Lord endure 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 CUNTEMPTU MUNDL 1J 
 
 " 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 ? 
 
 thou fit bait for worms 1 thou great heap of dust ! 
 dew ! 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."
 
 DE CONTEMPTU MUNDI. 
 
 <ur munfcug militat 0ufc bana gloria, 
 (ftujug prosperitas est transitoria ? 
 Jam eito latitur ejus potentia, 
 <uam basa figuli, qua^ suut fragttia. 
 
 fitie Itteris sctiptis in glacie, 
 <uam muntii fragiitsi ban$ fallacia^, 
 jrallax in pt^miis, btrtutte specie, 
 (Jlui nunt|uam Ijatuit tempug 
 
 cretrentrum egt birte fallacituu, 
 muntri misetig ptosperitatfous, 
 
 nganiig et banitatitus, 
 Jf alsisque stutute et boluptatitug. 
 
 clari proceteg, tot return gpatia, 
 ora praegulutn, tot regna fortia, 
 Sot muntji principes, tanta potentia, 
 ictu oculi, elautjuntur omnia. 
 
 Btc, uf)i Salomon, olim tarn noMlte, 
 l^el uti gamgon e8t, trux inbtncitilig, 
 17el pulcjjer glfcsalom, bultu miratilig, 
 trulcig Jonatijag, multum
 
 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?
 
 DE CONTEMPTU MUNDI. 
 
 (Quo <a>sar atiit, celsus impcrio, 
 Vel IMbesspleiUuous, totus in pranlrio? 
 3Dtc, utt <Eullius, clarus clopio, 
 17el Eustoteles, summus ingenio ? 
 
 trebe festum est ija^c muntJt gloria! 
 umtra ijominis, sic ejus gautita, 
 a^ gempec siuttraijunt sterna pr 
 trucunt Ijominem ati tiura tiebia. 
 
 betmium ! massa pulberis ! 
 ros, ( banitas, cur sic ejctolleris ? 
 
 Sgnorans penitus, utrum eras bimis, 
 ,jfac tonum omnitws, quamtriu potcris, 
 
 carnis gloria, qua^ tanti pentittur, 
 3acris in literis, flos fteni tricttur- 
 lebe folium, quoti bento rapitur, 
 bita Ijominis luci sufctraljitur. 
 
 tuum tiixerisi quptr potes pertere, 
 muntiuis tritwit, intentiit rapere 
 
 cogita, cor sit in ^tijcre, 
 jf cli*, qui potuit muntium contcmnrre !
 
 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 ! 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 flattereth. 
 
 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
 
 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 its 
 simplicity and solemnity. Having been written before 
 the Dies Tree, 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
 
 TUB D A Y OF JUD GHENT. 3 J 
 
 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.
 
 DE DIE JUDICII. 
 
 Epparefctt repenttna tries magna Bomini, 
 4Fur xrtscura belut noete improbisos oc^ 
 
 eupans. 
 $3rebis touts tune parettt prtset 
 
 Cotum simui eum elatetit 
 
 s^eulum. 
 Otlangot tutf per quaternas terras 
 
 gag ronrinnt^, 
 Utbos una mortuosqtie Ci)tisto eiet ot= 
 
 biam. 
 
 Be eelesti Jutrex arce, majestate fulgitrus, 
 (Tlaris angelorum djoris romttatus 
 
 tit. 
 iSrubeseet ortis ltin, sol bel 
 
 titur, 
 Stella ealrent palleseentes, muntri tremet 
 
 amtitus- 
 jflamma ignis anteibit justi bultum 
 
 Jutoicis, 
 OTtelum, terras, et profuntrt fluetus ponti 
 
 treborans. 
 (^loriosus in sufclimi Mex setrebit 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,
 
 36 DE DIE JUDICII. 
 
 &ngelorum tremefcunfca drcumstalwnt 
 agmina. 
 
 omnes ato electt collegentur titxz 
 teram, 
 
 t pabent a sitttetris, ija^tii belut t&z 
 tiM 
 
 tiicet ita ati trextrois, regnum ccelt 
 gumtte, 
 
 ortts quotr parabtt ante omne ^^ 
 eulum. 
 Harttate qni fraterna me jubtsitigi 
 
 perem. 
 (Karitatis ntinc tnercetjem teportate 
 
 Haett Accent (Jluantro, OTIjrtete, pauperem 
 
 te bttitmug, 
 
 , Hex magne, bel egentem mt^etati 
 jubtmus, 
 
 tilts trtcet Jutiei OTum jubtstte 
 pauperem, 
 ^anetn, tiomum, beistem fcantes, me ju= 
 
 tattiabtt et jstntgtriis loqut Justus 
 biter 
 
 geljenn^, maletrictt, flammas f)tnc 
 trtscetrite, 
 
 fjsecrantem me autriretrespejctstts men=: 
 tricum, 
 
 bestem non tretristts, neglexistts 
 languHrutn.
 
 THE DAY OF JUDGMENT. 37 
 
 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, 
 
 Being sick and forsaken and naked and sore."
 
 j8 DE DIE JUDICII. 
 
 ^eccatores Mcent OTfjrtete, quantro te bel 
 
 pauperem, 
 
 ie:c magne bel infirmum content 
 
 plantes sprebimus ? 
 
 contra Ju&e* altug liflentJicantt 
 
 quamtiiu 
 pern ferre Tjeispejctstig, me 
 
 tmpvott. 
 l&etro ruent turn tnjustt tgnes in 
 
 uos, 
 Uermis quorum non mortetur, flamma 
 
 nee reminguttur, 
 g>atan atro eum mtntsstrig quo tenetur 
 
 catcere, 
 jpletusi uti mugitugque strtoeut omnes 
 
 trentitujj, 
 Cunc n^eies atr etelejstem sugtollentur 
 
 patrtam, 
 (Kijoros inter angelorum regni petent 
 
 gautita, 
 SErtte summae l^ierusialem introitunt 
 
 gloriam, 
 Uera lueis atque pacis in qua fulget 
 
 bteto. 
 Xristum iegem, iam paterna elaritate 
 
 i celsa teatorum eontemplantur 
 min a. 
 
 i frautiess ergo eabe, inftrmanteg 
 Irlm,
 
 THE DAY OF JUDGMENT. 39 
 
 And the wicked shall say, "Lord, oh when did we 
 
 spurn 
 Thee, King, and away from thy poverty 
 
 turn?" 
 " This to me ye have done," then the great Judge 
 
 shall say, 
 " 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 DE DIE JUDICII. 
 
 Eurum temne, fuge lusti*, si bte astra 
 
 data castitatig lumto* nuuc ac^ 
 ctugere, 
 occursum magni itegis fer artrantes
 
 THE DAT OF JUDGMENT. 4! 
 
 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 
 
 6
 
 VENI, CREATOR SPIRITUS. 
 
 THIS HITMN 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 
 tion of it to Charlemagne. It may very well be but one
 
 VENI, 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 
 JBentes tuorum bisita, 
 Jmple guperna gratia 
 <!|u$ tu creasti pectora. 
 
 <&ni titcerig paradetuis, 
 Eltissimi tronum Bet, 
 jfons btbugi, tgnts, carttag, 
 35t gpirttaltg tinctto. 
 
 pttformis munere, 
 patents ft extras, 
 rte promisjsum ^atris, 
 S^rmone tiitans guttura. 
 
 Eccentre lumen sensiiws. 
 Snftintie atnorem cortiituis, 
 Jnfirma nostri corports 
 T[Jirtute firmans perpeti. 
 
 postern repellas longius, 
 ^acemque tronesi protinuis ; 
 Buctore gie te pr&tno, 
 
 omne noxium. 
 te sciamus tra ^atre 
 atque jfilium;
 
 45 
 
 COME, CREATIVE SPIRIT. 
 
 SPIRIT, 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 ;
 
 46 VENI, CREATOR SPIRITUS. 
 
 utriusque 
 OTreimmus mnm tempore. 
 Gloria ^atrt JBomino, 
 flatoque qui a mortute 
 gurrei'it, ac paracltto, 
 Ju so^culorum sa^cula.
 
 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 !
 
 COME, CREATIVE SPIRIT. 
 
 ANOTHER YERSIOX. 
 
 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, ORE A TOR SPIRITUS. 49 
 
 Give us endless faith in Thee, 
 Spirit of the sacred Three I 
 Glory to the Father be, 
 Glory to the risen Son, 
 Glory, Holy Ghost, to Thee. 
 While eternal ages run.
 
 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,
 
 VENI. CREATOR SPIRITUS. 
 
 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 !
 
 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 Irae, 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, surety, 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, 
 ' 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. 
 
 lingua, glorioat 
 mgstertum, 
 
 jBanguinistiue pretiosi, 
 <uem in munfci prettum, 
 jfructus bentris generosi, 
 i^ex effutiit gentium. 
 
 jBtotte tiatus, notig 
 IB* intacta Uirgine, 
 3Et in muntoo conbersatus, 
 berM semine, 
 as tncolatus 
 claustt ortjine. 
 supreme nocte CKna?, 
 i&ecumtens cum fratritug, 
 bserbata lege plene 
 OtitigJ in legalitus, 
 Citum turtae truotienae 
 S^ ^at suis manitus. 
 
 ITertum earn, panem betum 
 IJerfco carnem etKcit : 
 4fit(|ue sangute orijrtgti metum; 
 IBt si sensug trefictt,
 
 55 
 
 SING, MY TONGUE. 
 
 Sing, my tongue, the theme undying. 
 
 Mystery which His Body knoweth; 
 Precious blood of crucifying, 
 
 Which the world's Kedeemer showeth ; 
 Fruit of heavenly sanctifying, 
 
 Whence the world's redemption floweth. 
 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
 
 5 ^ P^NGE, LINGUA, GLORIOSI. 
 
 firmantwm cor smrerum 
 la fiires sutKcit. 
 ftantum ergo Sacramentum 
 Uaieremur cernut ; 
 iEt anttquum tiocumentum 
 Jiobo cetrat rttui, 
 ^r^istet fitres jsupplementum 
 ^ettsuum tiefectui. 
 
 (ienftort, aenttoque 
 Haus ct juttlatio, 
 us, Ijonor, btrtus 
 et teneotctio : 
 i at titrope 
 sit iaufcatio.
 
 PANGE, LINGUA, GLORIOSI. 57 
 
 From the true heart, doubt dispelling, 
 
 Still the trust of faith prevaileth. 
 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. 
 
 IBcquis btnas columbiuas 
 
 Silas tiattt anima?? 
 
 Sit in almam cruets palmam 
 
 IHbolet cttisstme, 
 
 ?n tjua Jesus totus laesus, 
 
 rtts tiesttjertum, 
 
 ISt immensus est suspensus, 
 
 jFactus improperium ! 
 
 1j cor, scantje Jesu, panue 
 
 (tfarttatts biscera, 
 
 St profuntie me reconfce 
 
 Jntra sacra bulnera 
 
 Jn superna me caberna 
 
 (ttolloca macert^ 
 
 Ktc bibeuti, qutescenti 
 
 jFints est misertte ! 
 
 mi Beus, amor meus! 
 
 STune pro me patens ? 
 
 |Jro intitgno, cruets ligno, 
 
 Jesu mi, sutKgeris ? 
 
 |3ro (atrone, Jesu bone, 
 
 ftu in crucem tollerts?
 
 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 Redeemer 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?
 
 6o 
 
 DE PASSIONE DOMINI. 
 
 peccatis meis gratis, 
 Vita mea, moreris ? 
 jjiott sum tanti, Jesu quantt 
 glmor tuus a^gtimat 
 i^eu ! cur ego bttam trego 
 S>i cor te non refcamat ? 
 Benetitctus sit tnbtctus 
 &mor bincens omnta, 
 Emor fortts, tela mortis 
 Heputans ut somnia. 
 Jste fecit et refecit 
 amor, Jesu, pertiitum. 
 insignis, ^mor, ignis 
 OTor accentrc frigitrum ! 
 O fac bere cor artiere 
 jfac me te titligere 
 Ba conjungi, tra trefungi 
 ^Tecum, Jesu, btbere !
 
 DE PASSIONS DOMINI. 6 1 
 
 My sins dost Thou bear in my place ? 
 
 And, my Life, art Thou dying for me ? 
 O 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.
 
 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, alter being ascribed to 
 many eminent authors, is rio\v 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 Tree, 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
 
 STA BA T MA TER D OL OR 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, Stalat 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, ' Vidit suum dulcem natwm. J " 
 
 " The Mater Dolorosa has furnished the text of some 
 of the noblest musical compositions by Palestrina, Per- 
 golesi, Astorga, Haydn, 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.
 
 6 4 
 
 STABAT MATER DOLOROSA. 
 
 g>tafoat iftflater nolorosa 
 Juita crucem lacrjnnosa, 
 Bum penfcetat jffitug 
 
 (tfujus animam gementem, 
 (tfontrtetantem & tiolentem, 
 ^ertransibit glatiiusi. 
 
 quam ttistis ^ atflicta 
 ,ifuit ilia tenetitcta, 
 
 m^retat, ^ tioletat, 
 3t tremebat cum bitiebat 
 |lati pcenag tnclBtt! 
 (Jluts cst 1)0 mo qut non fteret, 
 
 JHatrcm si btoeret 
 tanto suppltdo ? 
 (Jluis posset non contrtstart 
 
 Ittatrcm rontcmplart, 
 Bolentem cum Jfilto ? 
 
 ^ro peccatis su^ grntts, 
 IJttjit jesum in tormcntis, 
 3Et flagellte subtiitum. 
 
 Wtiit suum oulcem fiatum, 
 IHorientem, oesolatum, 
 23um emtjstt 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 STAB AT MATER DOLOROSA. 
 
 Ita JBater fons amoris, 
 Jifle seutire bun fcolorte, 
 jf ac tit tecum lugeam. 
 
 ;jFac ut artieat cor meum 
 Jri amantio orijriistum 23eum, 
 5&t sibi complaceam. 
 
 gancta Water, igtutr agag, 
 (Kructfixt fige plagas 
 Otortri meo balttre. 
 
 5Tui i^att bulnerati, 
 Jam tutgnatt pro me pati, 
 ^cena^ mecum tribitie. 
 
 ,iFac me bere tecum flere, 
 (tfrucifixo controlere, 
 5ionec ego btxero. 
 
 Juxta Otrucem tecum stare, 
 2Te litenter sociare, 
 Jn planctu tiesiitrero. 
 
 "fcTirgo birginutn pra^clara, 
 Jifliiji jam non sits amara, 
 jfac me tecum plangere. 
 
 ,ifac tit portem (tfijrteti mortem, 
 ^asualonis e|us sortem 
 lEt plagas recolere. 
 
 jpac me plagig bulnerari, 
 (ffruce ijac inetrtari, 
 amorem jFilit. 
 
 Jnflammatug 3f accensus, 
 te, l^irgo, sim fcefensus 
 Jn tile
 
 STABA T MA TEE D OL OROSA. 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. 
 
 jFac me (ftruce custoturi, 
 Jftorte Otljristi jmemuntri, 
 OTonfobert gratia. 
 
 (Jluantro corpus mortetut, 
 jpac ut antma^ tuonetur 
 gloria.
 
 STAB A T MA TER DOLOR 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.
 
 DE CORONA SPINEA. 
 
 Si bis bere gloriari, 
 IBt a 23eo coronari 
 Denote et gloria, 
 l^anc coronam contemplari 
 , atque scctari 
 
 bestigta. 
 
 OTalorum fctx portabit, 
 l^onorabtt et sacrabtt 
 j&acro gjuo captte- 
 Jn Ijac galea pugnabtt, 
 (Kum anttquum Ijogtem strabtt, 
 ^rtumpljans in stipite. 
 pugnantte galea, 
 laurea, 
 pontificte 
 fuit spinea, 
 fit aurea 
 
 STactu sancti berticis. 
 gjpfaarutn aculeos 
 fecit aureos 
 
 peccatts 
 te mer 
 Etrtmplebit
 
 THE CROWN OF THORNS. 
 
 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 offercth.
 
 7 2 DE CORONA SPINEL. 
 
 2Be malte colligitur 
 ISt tie spittis plectitur 
 
 n aurum bertttuv, 
 (Jluantro culpa tollttur, 
 
 lEtefcem conbersis. 
 Jegu pie, Jesu ijone, 
 jflostro notig in agone 
 Hargere bictoriam- 
 reis noistrois sic compoue 
 perpetual corona 
 Iereamur gloriam.
 
 THE CROWN OF THORNS. 7 3 
 
 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 has 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 PASCHAL! 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 composes 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 rnesse, immediatement avant 
 1'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
 
 VICTIMS 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 e"crivit vers 
 Tan 880, et qui est regard e" 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 1'abbaye de Jumieges, laquelle fut bruise par les 
 Normands en 841. Nous avons quatre proses principales, 
 le Veni, Sancte Spiritus, pour la Pentecdte, que Durand 
 attribue au Roi Robert, mais qui est plus probablement 
 de Hermannus Contractus c'esl. 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 1'auteur c'est la prose du 
 temps de P&ques Le Dies irce, Dies ilia, que Ton chante 
 aux services des morts. On 1'attribue mal apropos a S. 
 Gre"goire, ou a S. Bernard, ou a Humbert, ge'ne'ral des 
 dominicains. Cette prose est du Cardinal Frangipani, 
 dit Malabranca, docteur de Paris, de 1'ordre des domini- 
 cains qui mourut a Perouse en 1 294." Encyc. et Supp. 
 Merer. 
 
 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 PASCJTALI 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- 
 sodic 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 rhymes 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. 1 
 
 The following arrangement of the whole original hymn 
 illustrates these remarks :
 
 VICTIMS PASCUA LI LA UDES. J J 
 
 Victimac Paschali, 
 
 Laudes immolent Christian!, 
 
 Agnus redemit oves, 
 
 Christus innocens Patri 
 
 Reconciliavit peccatores. 
 
 Mors et vita, duello, 
 
 Conflixere mirando. 
 
 Dux vitee 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. 
 
 Sun-exit Christus, spes mea. 
 
 Praecedet suos in Galilteam. 
 
 Credendum est magis soli Mariaa veraci, 
 
 Quam Judseorum turbaa fallaci. 
 
 Scimus Christum surrexisse a mortuis vere, 
 
 Tu nobis victor, Rex 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.
 
 VICTIMS PASCHALI LAUDES. 
 
 laute immolent 
 (ftijtistiani. 
 
 Egnus retremtt obes: arijttettts inno= 
 cens $atri tcconctliabit peccafores. 
 
 Hlors et bita trtiello confliwte mtrantro : 
 tw* btta^ mottuug, regnat btbus. 
 
 Mt notig, Warta: quttr bitrbti in 
 bia? 
 
 Sepulcrum OTIjrtstt bibentb, et gloriam 
 bitit reisurgentb. 
 
 Engeltcois tesrtes, gutrattum et 
 Sbumxit onjrtetus, spes mea: 
 
 bos in <&alil$am. 
 Scimns OTijriistum surrexis0e a mor- 
 
 tuis bere. 5Tu nobte, bictor, 
 
 erere.
 
 79 
 
 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 undefiled, 
 
 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. 
 
 bestras aetetnales, 
 &riumjpijales, principals, 
 &ngeli, attollite. 
 ISja, tollite actutum, 
 T^enit Hominns birtutum, 
 to ^terna^ gloria, 
 l^entt totus l^tatuntrus, 
 et ruttcuntiujs, 
 Claris bestibus. 
 gloriosus stola, 
 birtute sola, 
 cinctuis mtllttus. 
 erat in egressu, 
 ingentem in regressu 
 
 multitutrinem, 
 jFructunt su& passionis, 
 Western resurrectionis, 
 ftobam ccelt segetem, 
 iSia, jubilate 3ieo, 
 Jacent ijostes, bicit Heo, 
 17icit semen Ebtaij^, 
 5am ruina^ replebuntur, 
 ittceli cibes augetuntut,
 
 8i 
 
 THE ASCENSION OF THE LORD. 
 
 Raise 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
 
 E MTSTERIO 4SCENSIONIS DOMINI. 
 
 Kegnet OHjristus trittmpijator 
 Jftotninumaue liberator, 
 l&ex misericorte, 
 IJrinceps pactg, lieus fortte 
 Itfit Hator, bictor mortis, 
 llaus calestis curt^. 
 ^u, qut cfflum reserasti. 
 i&t in illo jpraeparasti, 
 Hocum tuts famults, 
 jPac me titt famulart, 
 
 te pits benerari 
 in terra jutilis, 
 
 post aetum bita^ cursum, 
 3Bgo qnope scantiens sursum 
 &e bitiere baieam, 
 Juxta ^atrem constoentem, 
 Criumpijantem et regentem 
 <mnia per gioriam.
 
 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, 
 Rising as my Lord ascended, 
 
 I may see thee ever there 
 With the Father seated by Him 
 Triumphing in glory nigh him 
 
 Reigning with him everywhere
 
 VENI, SANCTE SPIRITUS. 
 
 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, which 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 Eobert 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-
 
 VENI, SANCTE SPIRITUS. 85 
 
 tiful a specimen of rhymed accented Latin verse had been 
 written before his day. In the authority quoted on page 
 75, the prose written by him is said to be the Suncti 
 Spiritus adsit nobis gratia, which is now usually attrib- 
 uted to Notker, the first writer of proses. I borrow from 
 the "Seven great hymns" an extract from the Chronicle 
 of St. Bertin: "Robert e"tait tres pieux, prudent, lettre 1 
 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, qu'il offrit a Rome sur 
 1'autel de St. Pierre, note" avec le chant qui leur e"tait 
 propre, de meme que 1'anti phone Eripe et plusieurs autreg 
 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 Veni 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. 
 
 T^eni, gancte 
 It emitte 
 
 Uucte tu$ ratrtum. 
 Ueni, ^ater pauperum; 
 ITent, trator tnunerum; 
 
 Ueni, lumen cortiium. 
 OTonjsolator optime, 
 Bulcts ijospes antma^, 
 
 Bulce refrtgertum. 
 Jn latore requiem, 
 Jn a^istu temperies, 
 flctu solatium, 
 teattssima, 
 cortits itttima 
 
 Ctiorum filreltum. 
 
 tuo nutntne 
 lltijtl egt in ijomtne, 
 
 ilifjtl est innozium. 
 Haba (iiiotr est gortiitrum, 
 ^ttga quotr est atitium, 
 
 Sana quotr est sauctum. 
 jflecte quotr est rigioum, 
 jTobe quotr e^t fngttrum, 
 
 Hege quotr e^t trebium.
 
 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.
 
 VENI, SANCTE SPIRITUS. 
 
 Da tute fitreliims 
 Jn te cofitrentttuis 
 
 Sacrum seytenanum, 
 3ia birtutig merittim, 
 salutte exttum, 
 perenne gautiitim,
 
 VENI, SANCTE SPIRITUS. 
 
 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
 
 LAUDA, SIGN, 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, was 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 
 erentle cadences are in accord with the divine love which
 
 LAUD A, SION, SALVATOREM. 9! 
 
 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, hi 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.
 
 LAUDA, SIGN, SALVATOREM, 
 
 ILaulra, >fon, Salbatorem, 
 Eautra iwcem & pagtorem 
 
 Jn i)gmnte & canticte. 
 (Quantum pates, tantunt autre, 
 major omul lautre, 
 lautrare sufficte. 
 tijema gpectaltg, 
 bite & bitalte 
 
 f^otite proponilur. 
 Oluem in gacra^ mensa c^na^, 
 &urt& fratrum truotien^ 
 
 atum non amingitur. 
 git laus plena, git sonota: 
 Sit jucuntra, sit tiecora 
 
 Mentis jutUatio. 
 30ies solentnig agitur, 
 Jn qua mens^ recolitur, 
 
 l^ujus institutuj. 
 Jn ijac mensa nobi 
 Jlobum ^asdja noba^ 
 
 $f)a0e betug terminat. 
 T^etustatem nobitas, 
 gUmtrant fugat beritas, 
 
 i^octem lux eliminat.
 
 93 
 
 SIGN, 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: 
 
 in nena OTijristus gessit, 
 ,if acienlwm ijoc e*pressit 
 
 Jn sui memoriam. 
 Bocti saeris institutis, 
 flanem, btuum fa salutts 
 
 (JTonsiecramus ijostiam. 
 Bogma tratur aTijrtsttanig, 
 (Jluotr tit earn em transit pante, 
 
 ISt binum fa sanguinem. 
 (JHuotr non eapts, quotr non bitres, 
 Enimosa firmat ntres, 
 
 rerum ortiinem. 
 tribersig speeiefcus, 
 tantum ^ non reiws, 
 
 Eatent res eximia^. 
 (Karo citus, sanguis potus, 
 Hdanet tamen ortjristus totus 
 
 Sut utraque specie. 
 E sumente non eoneisus, 
 i^ton confraetus, non oibisus; 
 
 Jnteger aecipitur. 
 >iunit unus, sumunt mille, 
 Quantum isti, tantum tile: 
 
 i^tec sumptus eonsumttur. 
 Sumunt toni, sumunt mali, 
 S?orte tamen ina^quali, 
 
 ITita^ bel interims. 
 IHors est malis, bita fconts: 
 Fitie paris sumptionis 
 
 sit trispar e.ritus.
 
 LAUD A, SIGN. 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 I
 
 96 LAUD A, SION, SALVATOREM. 
 
 tremum Sacramento, 
 it bactUes, sefc memento 
 Cautum esse sub fragmento 
 
 Quantum toto tegttur. 
 jjlulla rei fit seissura, 
 g>i$ni tantum fit fraetura, 
 (ua nee status nee statura 
 
 gignati minuttur. 
 IBece pants Engelorum, 
 Cactus ettus btatorum : 
 pants fiUorum, 
 
 mtttentrus can Huts. 
 Jn figurts pra^signatur, 
 Otum Jsaac immolatur, 
 Egnus pascft^ tieputatur, 
 
 J9atur manna patrttus. 
 13one Castor, pants bere, 
 Jesu nostrt miserere, 
 *feu nos pasce, nos tuere, 
 u nos tona fac bttiere 
 
 Jn terra bibenttum. 
 En (jut cuncta sets & bales, 
 (Sui nos pascts i)tc mortales, 
 3Tuos ttt eommensaies, 
 Otoij^retres & sotiales, 
 
 jfac sanctorum ctbium.
 
 LAUD A, SION. 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, 
 Eeal 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 ! 
 
 13
 
 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 manj 1 
 of the host of his lyrics, so many and so various that we 
 are made familiar with his characteristics. We 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 Irae 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.
 
 100 
 
 EPITAPHIUM. 
 
 peceati, natura filiug ir&, 
 ISzilitque reus, nascitur omnte ijomo. 
 
 supedrit Ijomo, cujus eonceptto 
 eulpa, 
 t poena t labor btta, necesge mort? 
 
 salus Ijomtntgi^ banus trecor, om=: 
 nta bana- 
 
 Snter bana niijtl banius est ijomtne 
 29um mast^ allutitt pr^gentis gloria 
 
 tt, tmmo fugit non fugtt, immo 
 perit. 
 
 Ijomtnem bermig, post bermem fit 
 dnte, ijeu, Ijeu ! 
 
 g>tc retitt atr ctnerem gloria nostra jsi 
 ego qui jaceo, miser et 
 
 SJnam pro summo munere poseo pre= 
 
 eem 
 ^eccabi, fateor, bentam peto, parce fa^ 
 
 tenti, 
 
 pater ; fratres pareite ; paree
 
 IOI 
 
 E P I T A P II . 
 
 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 sinner live ! 
 Father, and brothers in the faith, and God, oh God, 
 
 forgive !
 
 102 
 
 DE. S. STEPHANO. 
 
 mutttiugj eiultabtt, 
 iSt eiultansi celebrabtt 
 OHjrtett natalitta. 
 i^eri cijorus angelorum 
 ^rosecutus est ccelorum 
 Regent cum l&titta. 
 ^rotomartgr et Hebita, 
 atlarus fitoe, darus bita, 
 (Elarus et imracults, 
 Sub Ijac luce ttiumpfjabtt, 
 iSt tctumpijans insultabit 
 Stepijanus incretjults. 
 fremunt ergo tanquam 
 btctt tefecere 
 atibersatti. 
 
 tester statuunt, 
 linguasai earacuunt 
 Wperarum ftlii. 
 glgontsta, nuUi cetre 
 (fterta certus tre mercetie, 
 
 Jnsta 
 
 OTonfuta sermomtws 
 
 SB w a go gam
 
 103 
 
 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.
 
 1 04 DE S. STEPHANO. 
 
 jfortte tuus est in ccelte, 
 ftestte berax et nirelte, 
 SEegtis innocento. 
 jBtomen ijates coronatt, 
 tornunta trecet patt 
 corona gloria. 
 corona non marcentt 
 IJerfcr trcbts bun tormcntt, 
 manet bictorta. 
 t ftet ntors, natalis, 
 
 termtnalts 
 liat bit$ primortria. 
 IBn ! a ircxtrts Bet stantcm 
 , pro te twmcantem, 
 
 , con^ttiera. 
 ccelos rcserart, 
 
 um rcbelart 
 (tflama boce litera. 
 ^llcnuis sancto sptritu 
 ^cnctrat intuttu 
 Stepijanus c^lcstta. 
 Utoenis Bet glortam 
 (JTrescit atr btctoriam, 
 ati pr^mia. 
 
 commentrat Salbatort, 
 (|uo trulce tructt inort 
 
 serbat omnium 
 lapitianttum, 
 Hapfoans in omnitus.
 
 ST. STEPHEN. 105 
 
 In the skies thy witness liveth, 
 And, in faith and truth, he giveth 
 
 Fullest proof of innocence. 
 Crowne'd 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. 
 11
 
 IO6 
 
 DE S. STEPHANO. 
 
 fie peccatum statuatut 
 ?$te, a quttus laptoatur 
 <enu pontt et prccatur, 
 
 Ju ^Tijrtisto #it otlwrmibtt, 
 |ut (Jtljristo stc otetitbtt, 
 lEt cum (Eijristo gempei: bibit, 
 Jftartgrum prtmtttce.
 
 ST. STEPHEN. 
 
 " 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 IB J3. 
 
 " 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 Tree a fore-
 
 DIES IRJE. 109 
 
 most place among the master-pieces of sacred song."- 
 TRENCH. 
 
 Its great power, its universal sympathy with every 
 man, lios 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 I tune 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 IR1E . 
 
 Bies ir#, tries ilia! 
 J&olbet sfcdum in fabilia, 
 Ceste Babtii cum Sgbilla. 
 (Jluantus tremor est futurus, 
 <uanfco Sutie* est benturus, 
 OTuncta stricte tutecussurus. 
 
 mirum sspargens sonum 
 septilcra regtonum, 
 omnes ante tfjronum. 
 stupettt, et natura, 
 regurget creatura, 
 Jutiicanti responsura. 
 Hiter scriptus proferetur, 
 5n quo totunt continetur, 
 Bnlie muntius jufcicetur. 
 Jutiex ergo cum isetieijtt, 
 
 latet, apparettt : 
 inultum remanebit. 
 gum, miser! tune fcicturus 
 patronum rogaturus, 
 <uum bix Justus sit securus ?
 
 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 '2 DIES 
 
 trementrae majestatis, 
 i salban&os salbas gratis, 
 
 me, tons pietatis ! 
 iftecortrare, Jesu pie, 
 <uotr sum causa tuae biae ; 
 iBte me pertras ilia trie ! 
 (Slu&rens me, setibti lassus, 
 ltetiemtstt, crucem passus : 
 Eantus lator non sit cassus. 
 Juste Julre* ulttonis, 
 JBonum fac remissionis 
 ^Inte triem rationts. 
 Jugemisco tanquam reus, 
 otulpa rutet bultus meus ; 
 Supplicanti parce, lieus ! 
 (Slut J&atiam atsolbisti, 
 iEt latronem exautiisti, 
 iiliiji quoque spem tretristi. 
 mm non stint ijigna?, 
 u tonus fac jbenigne 
 perenni cremer igne ! 
 Jnter obes locum gra^sta, 
 3Et at ij^is me sequestra, 
 Statuens in parte trextra. 
 (Stonfutatis maletrictis, 
 $ lammis acritus atrtrictis, 
 IJoca me cum tenetiictis! 
 supple* et acclinis, 
 conttitum quasi cints, 
 curam met tints.
 
 DIES 
 
 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 
 
 ILacrgmosa tries ilia! 
 <ua resurget tx fabilla, 
 JutJicantrus Ijomo tens ; 
 ergo parce, Jieus !
 
 LIES IR^. I I 5 
 
 In that day when, weeping, quaking, 
 Man shall rise, from dust awaking, 
 In thine arms, Jesus ! bear me 
 From Thy curses, God, oh 1 spare me !
 
 u6 
 
 THE DAY OP WRATH. 
 
 ANOTHER VERSION. 
 
 Day of wrath 1 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 HUE. 
 
 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 I 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 curse'd 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 !
 
 DIES IRJE. 
 
 On that final day of tears, 
 When before Thy bar appears 
 Man, from ashes risen again, 
 Spare me, God, oh ! spare me then ! 
 
 THE DAY OF WRATH. 
 
 ANOTHER VEUSIOX. 
 
 Day of wrath, with vengeance glowing, 
 Seer and Sybil 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 IR^E. l l 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. 
 Righteous 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, Lord, divide me ! 
 And among Thy sheep, beside Thee, 
 On Thy right, my place provide me. 
 When the curse'd, downward driven, 
 To eternal flames are given, 
 Call me with the blest to heaven.
 
 I 2O DIES 
 
 Listen, Lord, to my petition 
 Crushed in heart, in deep contrition 
 Save, oh I 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 KBMPIS. 
 
 Thomas a Kempis Thomas Hamerken of Campeu 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. 
 
 Wherever 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. 
 
 angelorum eijori, 
 iUutres cantant OTreatori, 
 i&egem cernunt in ireeore, 
 Umant cortre, laufcant ore* 
 i)mpani?ant, eitljarijant, 
 Uolant altgs, gtaut in 
 Sonant nolte, fulgent 
 iSToram g>umma 
 (jTlamant S^ctus, Sanctum, 
 
 jfugtt tiolor, ce^isat planctuis 
 3n guperna eibitate. 
 OToneor^ box est omnium, 
 3ieum collautrentium. 
 jFerbet amor mentium 
 (ttlare eontuentium, 
 $3eatam Crinitatem in una Bettate, 
 <uam atrorant gtrapijim 
 ,iFerbenti in amore, 
 ^enerantur (Kijerubtm 
 Jngenti sut ijonore 
 
 nimis Cftroni tre tanta 
 tate.
 
 THE JOYS OF HEAVEN. 
 
 Angel clioirs 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 nrnsic 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 CCELEST1BUS. 
 
 <SHj quam predara regio ! 
 ISt quam tiecora legto 
 IB* augelte et Ijomimtus ! 
 lj glortosa cibitas, 
 Jn qua gumma trauquiUttas, 
 iltix et pax in cunctis fimtwg ! 
 ijujus cibttatts 
 ntteut cagtitatts, 
 Ecgem ten cut caritatte, 
 jptrmum pactum unttattg. 
 latorant, nil ignorant, 
 tentantur, nee besantut, 
 Sempet sani, semper teti, 
 unctis tonis! sum repleti.
 
 THE JO YS OF HE A YEN. j 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 I 
 Every one who there resideth, 
 Clad in purity abideth, 
 Charity their spirits joining 
 Firm in unity combining 
 Toil nor ign'rance undergoing 
 Trouble nor temptation knowing : 
 Always health and joy undying, 
 To them every good supplying.
 
 126 
 
 THE DAY OF DEATH. 
 
 DAMIANI. 
 
 ST. PETKB 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 DBA TH. 
 
 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 mediaeval 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 pulsag, bite tries ul= 
 
 tima ; 
 
 jfftoeret cor, soibuntur reneg, tesa tre^ 
 mum biscera, 
 
 jspeciem trum sitt tneng tieptngtt 
 arista. 
 
 entm pabentrum tllutr ea:pUcet 
 spectaculum, 
 <!|uum, j&tmengo bit$ cursu, carntg cegra 
 
 nextfcus 
 Enima luctatur solbt, propinquans a& 
 
 exitum? 
 petit sensus, imgua riget, resolbuntur 
 
 ocuii, 
 pertug palpitat, anijelat raucum guttur 
 
 ijominis, 
 Stupent memfcra, paUent ora, trecor attt 
 
 corporte. 
 ^r^gto stmt et cogttatus, betta, cur= 
 
 sus, opera, 
 
 IBt pr$ 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 ~ o DE DIE MORTIS. 
 
 JUuc tentiat, ljuc se bertat, coram btoet 
 
 posita. 
 
 ir(juet ipsa reum stnum inertia* con^ 
 jscientia, 
 
 apta corrigeutji tiefluragie tem= 
 pora; 
 
 luctu caret fructu seta pomiten^ 
 tta. 
 3? alsa tune trulcetio earntg in amarum 
 
 bertitur, 
 <&uanlro jbrebem boluptatem perpeg ptena 
 
 sequttut ; 
 Jam quoti magnum cretietatur nil fuisse 
 
 cernitur. 
 
 (Jlu^gci, (jnjrtete, rex inbiete,tu gueeurre 
 misiero, 
 
 extrema mortis ijora cum jussus 
 atiero, 
 
 in me jus tgranno priebeatur 
 impto. 
 (!Tatiat princeps tenebrarum, catiat pars 
 
 tartarea ; 
 
 Castor, obem jam retiemptam tune retjue 
 ati patriam, 
 
 i te bftenTu causa perfruar in 
 ula,
 
 TUE 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. 
 
 ! from the Prince of Darkness, then, and helFs 
 , 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.
 
 132 
 
 CYGNUS EXSPIRANS. 
 
 3|arentrum est, cetrentwm est, 
 datrtreniia btt& scena ; 
 ISst jacta sots, me bocat mors, 
 i^$c ijora est posttema : 
 ITalete res, balete spes ; 
 S>tc finit cantilena. 
 
 magna lux, sol, muntii trus, 
 iBst concetrentium fatts ; 
 Buc lineam eclipttcam, 
 ittiiji luxistt satis : 
 j^ox incubat; fax occtoit; 
 Jam portum subit ratis. 
 
 &u (Egntijta argentea, 
 l^os, autet planets, 
 (Eum stellulis, ocellulis, 
 jBtepotitus lucete ; 
 jf atalta, letalia 
 ffii nunctant comets. 
 
 3Ter centies, tet milltes 
 Uale, tmmunlie muntre ! 
 Jnstafcilts et latilis, 
 Uale, ortis rotunfce !
 
 '33 
 
 THE DYING 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 thy smiling.
 
 CYGNUS EXSPIRJNS. 
 
 fallactig, 
 Hustett me attintie. 
 
 Hucentia, fulgentta 
 <emmte balete tecta, 
 g>t\i marmore, seu etore 
 Supra nutes erecta. 
 parbulum me loculum 
 urget equte becta. 
 
 specie 
 me 
 
 mentem 
 
 iSu oculos, Ijeu ! 
 ISJCtinguit umtra 
 
 Criputiia, tithttiia, 
 IEt fescenmni djori, 
 (Jluiesctte, taucescite ; 
 titbtnt fori, 
 intonat et insonat 
 leissum ; SJebes mort, 
 
 lautittee 
 ftten^arum eum eultna ; 
 (Jellaria, tellarta, 
 IEt eoronata bina, 
 Uos nauseo, twin ijaurto 
 (J^uem sscgpijum mors propinat. 
 
 , putrescite, 
 , besttmenta ; 
 Migesctte, treliet^,
 
 TEE DYING SWAN. 
 
 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 you 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,
 
 I j 6 CTGNUS EXSPIRANS. 
 
 tUbtomum fomenta ! 
 Hefonmum me bermtum 
 J&anettt opertmenta. 
 
 culmina, Ijeu! fulmina, 
 m fugax Ijonorum, 
 sutito tium sufceo 
 IBternttattis iromum. 
 l^ttiicult gum tttult ; 
 J^oris et agunt momum. 
 Eectisstmt, cartssimt 
 Emtci et soimles, 
 ! msolens et t 
 is tnterturtat 
 lusttus tntiui 
 i&xtremum titco bale ! 
 
 u trentque, corpus, bale, 
 e, te ettattt forum ; 
 e consetum, te soctum 
 Bolorum et gautriorum! 
 ^Squalts nos expectat sors 
 Bonorum bel malorum.
 
 THE DYING SWAN. j ~~ 
 
 Provoking love's caresses. 
 
 Foul worms shall dress, in loathsomeness, 
 
 The grave my body presses. 
 
 On glory's height, what bolts may light 1 
 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, 
 No 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 near ing. 
 
 18
 
 PRUDENTIUS. 
 
 AURELIUS CLEMENS PRUDKNTIUS 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 legura moderamine 
 
 Frenos nobiliura 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 pleasures 
 of humility and devotion. His Cathemerinon is consid-
 
 PRUDENTIUS. 
 
 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 fortj'-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 alwaj r s 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.
 
 140 
 
 IN EXEQUIIS DEFUNCTORUM. 
 
 Jam moesta qutesce querela, 
 Hacijrgmas suspenolte, mattes, 
 Jlullus sua ptgnora plangat, 
 Jiflors ijaec reparatto bit# est. 
 
 g>U gemma stcca btreseunt, 
 Jam mortua jamtiue sepulta, 
 iu retitiita c&sptte at tmo 
 ITetereis metittantur aristas. 
 
 iBtunc gugctpe, terra, folientium, 
 (Bremtoque Ijunc eonctpe moUi, 
 l^omtnis tifti memtra sequestro, 
 (enerosa et fragmtna cretro. 
 
 glttim^ futt fjaec fcomus olim, 
 jpaetorts at ore create, 
 jPerbens Ijatttabtt in tstts 
 g>airientia princtpe (Jtljrtsto. 
 
 5Tu tiepositum tetje corpus, 
 JHon Cmmemor tlie requtret 
 Sua munera fictor et auctor, 
 ^roprttque eentgmata bttltus. 
 
 Ucniant mofco tempora justa, 
 (Kum spem J3cus impleat omnem, 
 iv extras patefacta neccsse est, 
 ualem titi trato figuram.
 
 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.
 
 IN EXEQUIIS DEFUNCTORUM. 
 
 Jion si cariosa betustas 
 Bissolberit ossa fabillis, 
 J^uetitaue cinisculus arens 
 jSfUntmi mensura pugilli: 
 
 i^ec si baga flumina, tt 
 "Vacuum per inane bolantes, 
 ^ulerint cum pulbere nerbos, 
 ifc)ominem periisse licetit. 
 
 Sftr irum tesolutile corpus 
 liebocas, Jieus, atque reformat, 
 (Jluanam regione jubetis 
 Enimam requiescere puram ? 
 
 iSremio senis abtiita sancti 
 Ittecutatit, ut ilia tlajari, 
 Ouem floritus untiique septum 
 ZBibes procul aspicit artiens. 
 
 Sequimur tua tiicta t Ketiemptor, 
 us atra a morte triumpljans, 
 per bestigia mantras 
 um crucis ire latronem. 
 
 iPatet ecce fitrelitus ampli 
 
 ia lucitra jam paratiisi, 
 Eicet et nemus illutr atiire, 
 Domini quoti atiemerat anguis. 
 
 j^os tecta fobetnmus ossa 
 Uiolis et fronfce frequenti, 
 et frigitra saxa 
 spargemus otiore.
 
 A FUNERAL 11YMX. 
 
 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, Eedeemer, are our guide, 
 In dying triumph said by Thee, 
 W^hen 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.
 
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