Share in the conquest, and confess a troth. Kindness, good part, great places are the way To compass this. Find out men's wants and wills, And meet them there. All worldly joys go less To the one joy of doing kindnesses. Pitch thy behaviour low, thy projects high; So shalt thou humble and magnanimous be: Sink not in spirit: A grain of glory mixt with humbleness Cures both a fever and lethargicness.
Troth and Truth are really the same word, meaning the ex- pression of what a man troweth or thinketh. The man speaks truth, whose words represent fact or thought. The glory stirs the lethargy, the humility allays the fever. Our Lord bids us aim at the perfection of our Father which is in Heaven. Let thy mind still be bent, still plotting where. And when, and how the business may be done. Though he alight sometimes, still goeth on. Active and stirring spirits live alone: Write on the others, Here lies such a one.
Shine like the sun in every corner: Scorn no man's love, though of a mean degree; Love is a present for a mighty king, You may allow yourself periodical recreation, but only as the traveller alights, to pursue his journey, when refreshed. Active and stirring spirits alone of men can be said to live: When any loss occurs, consider how a recurrence of it may be avoided.
The cunning workman never doth refuse The meanest tool, that he may chance to use. To take all that is given; whether wealth, Or love, or language; nothing comes amiss: A good digestion turneth all to health: And then, as far as fair behaviour may, Strike off all scores; none are so clear as they. Embrace their activeness, not vanities. Who follows all things, forfeiteth his will. In time they'll run thee out of all thy wit. The simile is from naturalizing aliens.
In the way of obsequiousness. Slovens take up their stock of noisomeness Beforehand, and anticipate their last hour. Let thy mind's sweetness have his operation Upon thy body, clothes, and habitation. Alms- In Alms regard thy means, and others' merit. Join hands with God to make a man to live.
Give to all something; to a good poor man, Till thou change names, and be where he began. Herbert's maxims have now risen from morality to reli- gion; yet as are all other religious acts, so is almsgiving a social, moral and political virtue. Herbert's own precept is but an English version of Cicero's: There must be a cheerful giver; not the spirit of nicely calculating less or more. Besides the money, there must be the sympathy; personal interest in the sulTcrer, courteous and considerate manner, as well as prayer. Restore to God his due in tithe and time: A tithe purloin'd cankers the whole estate.
God then deals blessings: If a king did so, Who would not haste, nay give, to see the show. Publi For all the week thy food so oft he gave thee. A warning against- death-bed charities. It is understood that you pay your dues of worship twice on the Lord's Day. On Sun- day lie gives better cheer, even spiritual food; or it may mean that all the week there have been the Church Prayers daily, morning and evening; but on Sunday he gives the Ihead of Life, of which we must not stint ourselves; for it will " preserve body 36 Because 'tis better, and perhaps may save thee.
Thwart not the Almighty God: O be not cross. Though private prayer be a brave design. Yet public hath more promises, more love: And love's a weight to hearts, to eyes a sign. Leave thy six and seven; Pray with the most; for where most pifay, is heaven. Then beware, And make thyself all reverence and fear. Kneeling ne'qr spoil'd silk stocking; quit thy state.
All equal are within the church's gate. Be not contrary, as in stanza iv; i. Fast when you will, for true fasting is a gain to your spiritual life; but to fast when God bids you feast on spiritual food is loss. So the sight of a vast congregation praying, is a sign of love which the eyes convey to the heart. Resort to sermons, but to prayers most; Praying's the end of preaching. O be drest; Stay not for the other pin: In time of service seal up both thine eyes, And send them to thy heart: Makes all their beauty his deformity.
Bring not thy plough, thy plots, thy pleasures thither. Note the alliteration of this line. Whether plots here mean I 38 Christ purged his temple; so must thou thy heart. Look to thy actions well ; For churches either are our heaven or hell. If thou mislike him, thou conceivest him not.
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God calleth preaching folly. He that gets patience, and the blessing which Preachers conclude with, hath not lost his pains. He that by being at church escapes the ditch. Which he might fall in by companions, gains. He that loves God's abode, and to combine With saints on earth, shall one day with them shine. The "thieves" here refer obviously to Christ's words, when He purged the temple; "ye have made it a den of thieves. So are all spiritual privileges: Jest not at preachers' language, or expression: How know'st thou, but thy sins made him miscarry?
Then turn thy faults and his into confession: God sent him, whatsoe'er he be: O tarry, And love him for his Master: None shall in hell such bitter pangs endure As those, who mock at God's way of salvation. Whom oil and balsams kill, what salve can cure? They drink with greediness a full damnation. Self And in the morning, what thou hast to do. This warning holds against rash arguing for argument's sake against Religion. When the law was given amid thunderings from Sinai, the Jews turned to idolatry; when God speaks to us the simple message of the Gospel, which the world calls foolishness, we do not obey.
Though God surround us with warnings and promises, yet who is holy. Com- In brief acquit thee bravely; play the man. Look not on pleasures as they come, but go. Defer not the least virtue: If thou do ill, the joy fades, not the pains; If well, the pain doth fade, the joy remains. Dress and undress thy soul: Herbert's time the manufac- ture of watches was improving greatly. It was about that watches of present form became general instead of the strange de- vices of ducks, Ganymedes, death's-heads, etc.
Ben Jonson describes a dissolute minor waiting for the hour of his majority to arrive with his watch upon the table. This watch was one that struck. Praeco diei jam sonet, Noctis profunda3 pervigil, Nocturna lux viantibus, A nocte noctem segregans. Hoc excitatus Lucifer Solvit polum caligine, Hoc omnis errorum chorus, Viam nocendi deserit. Hoc nauta vires colligit, Politique mitescunt freta: Hoc ipsa petra Ecclcsiuj Canentc culpam diluit. V, Surgamus ergo strenue: Gallo canente spes redit, yEgris salus refundilur, Mucro latronis conditur, Fides lapsis revertitur. Jesu labentes respice, Et nos videndo corrige: Si respicis, lapsus cadunl, Fletuque culpa solvitur.
Tu lux refulge sensibusy Mentisque somnum discute: Te nostra vox primum sonet, Et vota solvamus tibi. Jam lucis orto sidere Deum precemur supplices, Ut in diurnis actibus Nos servet a nocentibus. Linguam refrsenans temperet, Ne litis horror insonet: Visum fovendo contegat, Ne vanitates hauriat. Sint pura cordis intima; Absistat et vecordia: Camis terat superbiam Potus cibique parcitas. Ut cum dies abscesserit, Noctemque sors reduxerit, Mundi per abstinentiam Ipsi canamus gloriam. Os, lingua, mens, sensus, vigor, Confessionem personent, Flammescat igne caritas, Accendat ardor proximos.
Rector potens, verax Deus, Qui temperas rerum vices, Splendore mane instniis, Kt ignibus meridiem: Extingue flammas litium, Aufer calorem noxium. Confer salutem corporum, Vcramque pacem cordium. Krrum Deus tenax vigor, Immotus in te permanens, Lucis diiimae tempora Successibus deterininans. Largire lumen vespere, Quo vita nusquam decidat, Sed prncmium mortis sacrcu Perennis instet gloria. Prcesta, Pater piissime, etc. Splendor Paternoe glorise, De luce lucem proferens, Lux lucis, et fons luminis. Votis voccmus et Patrem, Patrem potentis gratiae, Patrem perennis gloriiu, Culpam releget lubricam.
Mentem gubernet et regat, Sit pura nobis castitas: Christusque nobis sit cibus, Potusque noster sit fides: Laeti bibamus sobriam Ebrietatem Spiritus. Pudor sit ut diluculum: Deo Patri sit gloria, etc. Lucis Creator optime, Lucem dierum proferens, Primorcliis lucis novae, Mundi parans originem. Qui mane junctum vesperi Diem vocari praecipis, Illabitur tetrum chaos, Audi preces cum fletibus.
Ne mens gravata crimine Vitae sit exul munere, Dum nil perenne cogitat, Seseque culpis illigat. Praesta, Pater piissime, etc. Artus solutos ut quies Reddat laboris usui, Mentesque fessas allevet, Luctusque solvat anxios. Grates peracto jam die, Et noctis exortu preces, Votis reos ut adjuves, Hymnum canentes solvimus.
Te cordis ima concinant, Te vox canora concrepet, Te diligat castus amor, Te mens adoret sobria. Ut cum profunda clauserit Diem caligo noctium.
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Fides tenebras nesciat, Et lux fidei luceat. Dormire mentem ne sinas, Dormire culpam noveris, Castos fides refrigerans Somni vaporem temperet. Exuta sensu lubrico Te cordis alta somnient, Ne hostis mvidi dolo Payor quietos suscitet. Tr, lucis ante terminum, Renim Creator poscimus, Ut solita dementia Sis praesul ad ciistodiam. Procul recedant somnia, Et noctium phantasmata, Hostemque nostrum comprime, Ne polluantur corpora. Qui condolens interitu Mortis perire saiculum, Salvasti mundum languidum Ponans reis remedium. Cujus potestas gloriai Nomenque cum primum sonat Cajlestia, terrestria, Fatentur nutu subdita.
En clara vox redarguit Obscura quoeque personans, Procul fugentur somnia: Ab alto Jesus promicat. Mens jam resurgat torpida, Non amplius jacens humi: Sidus refulget jam novum, Ut tollat omne noxium. En Agnus ad nos mittitur Laxare gratis debitum; Omnes simul cum lacrymis Precemur indulgentiam: Ut cum secundo fulserit, Metuque mundum cinxerit, Non pro reatu puniat, Sed nos Pius tunc protegat.
Dies iroe, dies ilia Solvet saeclum in favilla. Teste David cum Sybilla. Quantus tremor est futurus, Quando Judex est venturus, Cuncta stricte discussurus! Tuba, minim spargens sonum Per sepulchra regionum, Coget omnes ante thronum. Mors stupebit et natura. Cum resurget creatura, Judicanti responsura. Liber scriptus proferetur, In quo totum continetur, Unde mundus judicetur. Quid sum miser tunc dicturus? Cum vix Justus sit securus. Rex tremendae Majestatis, Qui salvandos salvas gratis, Salva me, Fons pietatis. Recordare, Jesu pie, Quod sum causa tuai viae, Ne me perdas ilia die.
Qaicrens me, sedistilassus; Kedemisti, crucem passus; Tantus labor non sit cassus. Juste Judex nltionis, Donum fac remissionis, Ante diem rationis. Ingemisco tanquam reus; Culpa rubet vultus meus; Supplicanti parce, Deus. Qni Mariam absolvisti, Et latronem exaudisti, Mihi quoque spem dedisti. Preces raese non sunt dignae, Sed tu bonus fac benigne, Ne perenni cremer igne. Inter oves locum pra? Confntatis maledictis, Flammis acribus addictis, Voca me cum benedictis. Oro supplex et acclinis, Cor contritum quasi cinis, Gere curam mei finis.
Salvator mundi Domine, Qui nos salvasti hodie, In hac nocte nos protege, Et salva omni tempore. Adesto nunc propitins Et parce supplicantibus, Tu dele nostra crimina, Tu tenebras illumina. Te, reformator sensuum, Votis preeamur eordiam, Ut pari eastis mentibus iSurgaciius a cubiiibus. Ta lumen, Tu splendor Patris, Tu spes perennis omnium, Intende quas fundunt preces Tui per orbem famuli. Memento salutis Auetor, Quod nostri quondam corporis Ex illibata virgine, Naseendo formam sumpseris. Testatur hoe praesens dies, Currens per anni circulum.
Quod solus e sinu Patris Mundi salus ad veneris. Hune astra, tellus, scquora, Hune omne, quod ca!
Precemur Omnes Cernui
Nos quoque qui sancto tuo Redeiiipti suiuus sanguine, Natalis ob diem tui Hymni tributum solvimus. Venite adoremus, venite adoremus, Venite adoremus, Dominara. Deum verum genitum non factum; Venite adoremus, etc. Cantet nunc lo chorus Angelorum, Cantet nunc aula coelestium: Gloria in excelsis Deo; Venite adoremus, etc. Ergo qui natus die hodiema Jesu tibi sit gloria Patris aetema, verbum caro factum; Venite adoremus, etc. Stellam sequentes proeviam, Non arripit mortalia, Lumen requirunt lumine: Qui regna dat coelestia. Novum genus potent iac Aquae rubescunt hydrise, Vinumque jussa fundere Mutavit unda originem.
Jesu, tibi sit gloria. Quem Stella, quae solis rotam Vincit decore ac lumine, Venisse terris nuntiat Cum carne terrestri Deum. Videre postquam ilium Magi, Eoa promunt munera, Stratique votis offerunt Thus, myrrham, etaurum regium. Regem Deumque annuntiant Thesaurus, et fragrans odor Thuris Sabaei, ac myrrheus Pulvis sepulchrum praedocet.
Jesu, tibi sit gloria, ut ad Vesperas, Amen. Ex more docti mystico Servemus hoc jejunium, Deno dierum circulo Ducto [uater notissimo. Lex et prophetae primitus Hoc praetulerunt postmodum, Christus sacravit omnium Rex atque Factor temporum. Utamur ergo parcius Verbis, cibis et potibus, Somno, jocis, et arctius Perstemus in castodia. Vitemus autem pessima Quae subruunt mentes vagas, Nullumque demus callido Hosti locum tyrannidis. Dicamus omnes cernui, Clamemus atque singuli, Ploremus ante judicem, Flectamus iram vindicem.
Nostris malis offendimus Tuam, Deus, clementiam, Effunde nobis desuper, Remissor, indulgentiam. Memento quod sumus tui, Licet caduci, plasmatis, Ne des honorem nominis Tui, precamur, alteri. Laxa malum quod fecimus, Auge bonum quod poscimus, Placere quod tandem tibi Possimus hie et perpetim.
Audi benigne Conditor Nostras preces cum fletibus, In hoc sacro jejunio Fusas quadragenario. Scrutator alme cordium Infirma tu scis virium, Ad te reversis exhibe Remissionis gratiam.
Precemur Omnes Cernui - Vultus Christi
Multum quidem peccavimus, Sed parce confitentibus. Ad laudem tui nominis Confer medelam languidis. Concede nostrum conteri Corpus per abstinentiam, Jejunet ut mens sobria A labe prorsus criminum. Chbiste qui lux es et dies, Noctis tenebras detegis, , Lucisque lumen crederis. Lumen beatum praedicans; II. Ne gravis somnus irruat, Nee hostis noi surripiat, Nee caro illi consentiens Nos tibi reos statuat. Oculi somnum capiant, Cor ad te semper vigilet, Dextera tua protegat Famulos qui te diligunt. Memento nostri, Domine, In gravi isto corpore. Qui es defensor animte, Adesto nobis Domine. Vkxilla Regis prodeunt, Fulget crucis mysterium, Qua; vita mortem pertulit Et morte vitam protulit.
Quae vulnerata laaceaj Mucrone diro, criminum Ut nos-lavaret sordibus, Manavit unda et sanguine. Impleta sunt quaj concinit David fideli carmine, Dicendo nationibus Regnavit a ligno Deus. Arbor decora et fulgida, Or. O crux, ave, spes unica, Hoc passionis tempore Piis adauge gratiam, Reisque dele crimina. Te, fons salutis Trinitas, Collaudet omnis spiritus; Quibus crucis victoriam Largiris, adde prajmium. Pange, lingua, gloriosi Lauream certaminis Et super crucis trophaeo Die triumphum nobilem: Qualiter Redemptor orbis Immolatus vicerit.
Quando venit ergo sacri Plenitudo temporis, Missus est ab arce Patris Natus, orbis Condi tor; Atque ventre virginali Carne amictus prodiit. De parentis protoplasti Fraude facta condolens, Quando pomi noxialis In necem morsu ruit: Ipse lignum tunc notavit, l amna ligni ut solveret.
Vagit infans inter arcta Conditus prajsepia; Membra pannis involuta Virgo mater alligat, Et Dei manus pedesque Stricta cingit fascia. Lustra sex qui jam peregit Tempus implens corporis, Sponte libera Redemptor Passioni deditus. Agnus in crucis levatur Immolandus slipitc. Felle potus ecce langiiet; Spina, clavi, lancea Mite corpus perforarunt: Unda manat, et cruor, Ferra, pontus, astra, mundus Quo lavantur flumine. Crux fidelis, inter omnes Arbor una nobilis, Silva tamen nulla profert Fronde, flore, germine: Dulce ferrum, dulce lignum, Dulce pondus sustinent.
Flecte ramos, arbor alta, Tensa laxa viscera, Et rigor lentescat ille, Quern dedit nati vitas; Et superni membra Regis Tende miti stipite. Sola digna tu fuisti Ferre mundi victimam; Atque portum praeparare Area mundo naufrago, Quam sacer cruor perunxit, Fusus Agni corpore. Ad regias Agni dapes Stolis amicti candidis, Post transitum maris rubri Christo canamus principi. Divina cujus charitas Sacrum propinat sanguinem, Almique membra corporis Amor sacerdos immolat. Sparsum cruorem postibus Vastator horret Angelus. Fugitque divisum mare Merguntur hostes flumine. O vera coeli Victima, Subjecta cui sunt tartara, Soluta mortis vincula Recepta vitae prajmia.
Victor subactis inferis Trophsea Christus explicat, Coeloque aperto, subditum, Regem tenebrarum trahit. Ut sis perenne mentibus Paschale Jesu gaudium A morte dira criminum Vitae renatos libera. Cum rex ille fortissimus Mortis confractis viribus Pede conculcans tartara, Solvit a psena miseros. Ille qui clausus lapide Custoditur sub milite, Triumphans pompa nobili Victor surgit de funere.
Sat funeri, sat lacryniis, Sat est datum doloribus, Surrexit extinctor necis, Resplendens clamat Angelus. Illae diim pergiint concit? Ostensa sibi vulnera In yhristi came fulgida, Resurrexisse Dominum Voce fatentur publica. Rex Christe clementissime, Tu cord a nostra posside, Ut tibi laudes debitas Reddamus omni tempore.
In a spiritual sense it refers to thevagantes daemones. No doubt, both theliteral and the spiritual meaningis intended. The cock was takenas a symbol of the preacher of theGospel. It was a heathen notionthat the lion could not stand thesight of a cock: Lucre-tius IV, seq. Cuvier tried the ex-periment by putting a cock into alion's cage with the result that thelion ate up the cock. With Chris-tians Satan is the roaring lion,who is vanquished by the preach-ing of the word of God. The mys-tical meaning of the chanticleer'scrowing is thus easily accountedfor. A supposed fact in the nat-ural order was made to symbolizea real fact in the spiritual order.
A delicate and beautifulallusion to St. Peter's repentanceand the way it was brought about. Ambrose The theme of the poem is Christ, the Light of the world. Splendor paternae gloriae,De luce lucem proferens,Lux lucis, et fons luminisDiem dies illuminans! Confirmet actus strenuos,Dentes retundat invidi,15 Casus secundet asperos,Agenda recte dirigat.
Mentem gubernet et regat,Sit pura nobis castitas;Fides calore ferveat,20 Fraudis venena nesciat. Votis vocemus et Patrem,10 Patrem potentis gratiae,Patrem perennis gloriae,Culpam releget lubricam. Christusque nobis sit cibus,Potusque noster sit fides: Laeti bibamus sobriamProfusionem Spiritus. Nicene Creed, lumen delumine. Christ is lux lucis, 'lightof born of light', in as muchas He is the Son of the Father;and He is fons luminis, becauseHe Himself is God.
The language is partly fig-urative: Augustine;" 2 that many scholars ascribe it to St. Nicetas,Bishop of Remesiana in what is now Servia, who was born about and died in the early part of the fifth century; 3 that others regardthe hymn as composed at different periods, the first part verses antedating the year We may date theTe Deum, as it now appears in our prayerbooks, about A. It is the most famous non-biblical hymn of the WesternChurch. Te aeternum Patrem omnis terra veneratur.
Tibi omnes angeli, tibi caeli et universi potestates,Tibi Cherubim et Seraphim incessabili voce proclamant: Pleni sunt caeli et terra majestatis gloriae tuae. Te gloriosus Apostolorum chorus,Te prophetarum laudabilis numerus,Te martyrum candidatus laudat exercitus. Holy, holy, holy, the they who are come out of greatLord God of hosts, all the earth tribulation, and have washed theiris full of His glory.
Tu ad liberandum suscepturus hominem, non horruistiVirginis uterum. Tu, devicto mortis aculeo, aperuisti credentibus regnacaelorum. Tu ad dexteram Dei sedes in gloria Patris. Judex crederis esse venturus. Aeterna fac cum Sanctis tuis in gloria numerari. Salvum fac populum tuum, Domine, et benedic hereditatituae. Et rege eos, et extolle illos usque in aeternum. Per singulos dies benedicimus te,25 Et laudamus nomen tuum in saeculum et in saeculumsaeculi. Dignare, Domine, die isto sine peccato nos custodire.
Miserere nostri, Domine, miserere nostri;Fiat misericordia tua, Domine, super nos, quemadmodumsperavimus in te. In te, Domine, speravi: Ver-batim taken from Ps. The"O death, where is thy victory? Now common in medieval Latin. The Latin title prefixed tothe hymns denotes the time at which the given part of the breviary isto be recited, ad Primam horam , Prime, being about 6 o'clockA.
These five hymns are all of an early date. Those for Terce, Sextand None probably belong to the fourth century, many hymnodistsbeing of opinion that they are the compositions of St. Ambrose, whodied in A. At any rate, they are in the Ambrosian style, simplein expression, concise and objective. Priests have a special interest in this series of short hymns owing tothe fact that they recite them every day. As will be seen, these hymns were left almost com-pletely untouched by the revisers, the first two undergoing no changewhatever, except for a word or so in the doxology.
A translation isadded to each, not because it is needed, but for the general reason thatmany a reader, thoroughly familiar with the wording and meaning ofa hymn in some foreign tongue, often finds a peculiar delight in readingthe same in the vernacular. Preservation from all evil 3, 4 ; 2. Restraint of the sensesthe tongue 5, 6 , the eyes 7, 8 ; 3. Purity of heart 9, 10 ; 4. Repression ofcarnal passion by self-denial in food and drink 11, Jam lucis orto sidere 5 Linguam refrenans temperet,Deum precemur supplices, Ne litis horror insonet: Ut in diurnis actibus Visum fovendo contegat,Nos servet a nocentibus.
It is noteworthy that the our speech, lest dread bickeringfirst petition should be 'that God be heard'. Carnis terat superbiamPotus cibique parcitas. Ut cum dies abcesserit,Noctemque sors reduxerit,15 Mundi per abstinentiamIpsi canamus gloriam. James III, 6, 'the tongue is afire, a world of iniquity'. Theremay also be the idea of 'covering,wrapping up', specifying the gen-eral meaning of contegat. Thiswas evidently the sense in whichNewman understood the phrase. The unrevised text reads: The star of morn to nightsucceeds;We therefore meekly pray,May God in all our words anddeeds,Keep us from harm thisday: May He in love restrain usstillFrom tones of strife andwords of ill.
And wrap around and closeour eyesTo earth's absorbing vanities. May wrath and thoughts thatgender shame Ne'er in our breasts abide;And cheerful abstinences tameOf wanton flesh the pride: So, when the weary day iso'er,And night and stillness comeonce more, Strong in self-conqueringpurity,We may proclaim, with choirson high: While endless ages run. Nunc, sancte, nobis, Spiritus, 5 Os, lingua, mens, sensus,Unum Patri cum Filio, vigor,Confessionem personent,Dignare promptus ingeri, piamescat igne caritas,Nostro refusus pectori. Praesta, Pater piissime,10 Patrique compar unice.
Cum Spiritu Paraclito,Regnans per omne saeculum. Let flesh, and heart, and lipsand mind,Sound forth our witness tomankind;And love light up our mortalframeTill others catch the livingflame. Now to the Father, to theSon, Rector potens, verax Deus,Qui temperas rerum vices,Splendore mane illuminas,Et ignibus meridiem. O God, Who can not changenor fail,Guiding the hours as they rollby.
Brightening with beams themorning pale. And burning in the mid-daysky;5. Quench Thou the fires of hateand strife,The wasting fever of thethe heart;From perils guard our feeblelife,And to our souls Thy peaceimpart. Grant this, O Father, OnlySon, And Holy Spirit, God ofgrace. To Whom all glory. Three inOne,Be given in every time andplace.
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Rerum, Deus, tenax vigor, 5 Largire lumen vespere,Immotus in te permanens, Quo vita nusquam decidat,Lucis diurnae tempora Sed praemium mortis sacraeSuccessibus determinans ; Perennis instet gloria,Praesta, Pater piissime,10 Patrique compar Unice,Cum Spiritu Paraclito,Regnans per omne saeculum. God is the enduring tenax strength of all createdthings rerum. His energizinginfluence continually goes out tothem ; if it did not, they could notcontinue to exist.
This was the reading also in w. O God, Unchangeable andTrue,Of all the Light and Power,Dispensing light in silencethroughEvery successive hour;Lord, brighten our decliningday,That it may never wane,Till death, when all thingsround decay. Brings back the morn again. This grace on Thy redeemedconfer. Te lucis ante terminum,Rerum Creator, poscimus,Ut pro tua dementiaSis praesul et custodia. The wording of the dox-ology before was: Per Jesum Christum Domi-num. Qui tecum in perpetuumRegnat cum Sancto Spiritu. Now that the day-Hght diesaway. By all Thy grace and love, Thee, Maker of the world, weprayTo watch our bed above.
Let dreams depart and phan-toms fly. The offspring of the night. Keep us, like shrines, beneathThine eye,Pure in our foe's despite. Whenfifty-six years old he determined to devote his literary talents to theservice of God. He became a prolific writer. His poems "represent themost substantial addition to Latin lyrical poetry since Horace and thecomplete triumph of the new religion. In the brilliance andvigor of their language, their picturesque style, and the new joy that,in spite of their asceticism, burns throughout them, they gave an im-pulse of immense force towards the development of Christian litera-ture.
They are excerpts from alarger work, the Liber Cathemerinon, a title which, according to itsderivation, is rendered by W. Lilly as "The Christian Day. For a commentary and translation see A, E. Audit TyrannusAudit tyrannus anxius 5 Exclamat amens nuntio: Adesse regem principem, Successor instat, pellimur;Qui nomen Israel regat, Satelles, i, ferrum rape,Teneatque David regiam. Quid proficit tantum nefas? Unus tot inter funeraImpune Christus tollitur.
Observe the dramatic char-Herod hearing this was troubled, acter of this and the succeedingand all Jerusalem with him. Palma et coronis luditis. NotesThelanguage and imagery of thesefew verses are simple but exceed-ingly beautiful. At the very altar yeWith your fatal crowns and palmsSport in your simplicity. It ranksamong the best Latin hymns. Its authorship is uncertain, though oftenattributed to St. For the wording of the original text seeAppendix at the end of this book. Ad regias Agni dapes,Stolis amicti candidis,Post transitum maris rubri,Christo canamus principi;5 Divina cujus caritasSacrum propinat sanguinem,Almique membra corporisAmor sacerdos immolat.
Sparsum cruorem postibus10 Vastator horret angelus,Fugitque divisum mare,Merguntur hostes fluctibus. O vera caeli victima,Subjecta cui sunt tartara,Soluta mortis vincula,20 Recepta vitae praemia. Victor subactis inferisTropaea Christus explicat,Caeloque aperto subditumRegem tenebrarum trahit. White garmentswere worn by the newly baptizedfrom Holy Saturday, the day oftheir baptism, till Low Sunday,still called Dominica in Albis.
The crossing of the Red Seais a type of baptism. Read thetouching words of St. The events commemo-rated by the Jewish Pasch arehere condensed into four beauti-ful lines and contrasted with thePasch of the New Law in thenext stanza. In ourtext the more probable meaningis 'heaven'. Columba Columbkille, Coliim Cille, was born inCounty Donegal, and when still a young man entered the monasteryof Clonard. In he with twelve companions crossed over to lona,an island off the west coast of Scotland, where they built a monasterythat was to become a nursery of learning and of apostolic men.
Theremainder of his life he spent in evangelizing the inhabitants of north-ern Scotland. It is stated that St. Columba wrote three hundred books,"two of which, 'The Book of Durrow' and the psalter called TheCathach' have been preserved to the present time. Hisbest known hymn is the Altiis Prosator, a poem of lines. It is apeculiar feature of Irish Hymnody that "not only the quantitative, butalso the accentual principle is rejected.
The number of syllables formsthe verse, but in union with rhythm and alliteration. Secundinus or Sechnall died about toSt. The first stanza reads as follows the lines are dividedso as to show the rhyme: Audite, omnes amantesdeum, sancta meritaViri in Christo beati,Patricii episcopiQuomodo bonum ob actumsimilatur angelisPerfectamque propter vitamaequatur apostolis. The text of the following little hymn by St. Columba is taken fromthe Analecta Hymnica, vol. It begins with a refrain R: Christus, redemptor gentium, 5 Christus, salus viventiumChristus, amator virginum, Et vita morientium,Christus, fons sapientium, Coronavit exercitumChristus, fides credentium ; Nostrum cum turba mar-tyrum.
Spirituique optimo,Sancto, perfecto, sedulo;Amen, fiat perpetuaIn sempiterna saecula. Cusack hasrendered the first lines as follows: Christ, breastplate in the hourof fight,Christ, who hast made theworld and light. Christ, lover of the virginchoir,Christ, man's Redeemer fromhell-fire,Christ, font of wisdom, pureand clear,Christ, in whose word we hopeand fear.
NoteFrom w, it will beseen that the tenses, Pf. In 9, 10, 11, 13and 14, the time is the simplepast; while in 15 it is present. At an early age he was converted toChristianity and was ordained priest at Poitiers, of which city he laterbecame bishop. His writings in prose and verse are very numerousand valuable as historical documents. Schaff calls the Pange Linguaone of the finest hymns in the Latin language. Daniel places it inpulcherrimorum nuniero. For comment and transl. PangePange, lingua, gloriosiLauream certaminis,Et super crucis trophaeoDie triumphum nobilem,Qualiter Redemptor orbisImmolatus vicerit.
LinguaHoc opus nostrae salutisOrdo depoposcerat,15 Multiformis proditorisArs ut artem falleret,Et medelam ferret inde,Hostis unde laeserat. Quando venit ergo sacriPlenitude temporis. Missus est ab arce PatrisNatus, orbis conditor,Atque ventre virginaliCarne amictus prodiit. In pange lauream the themeis put for the song to be com-posed. The orig-inal text has proelium certaminis,a reading much preferred byhymnodists, as it is not the rewardof the struggle that the poet in-tends to sing, but the glory of thestruggle itself.
Flecte ramos, arbor alta,20 Tensa laxa visceraEt rigor lentescat ille,Quern dedit nativitas,Et superni membra RegisTende miti stipite. Felle potus ecce languet ; 25 Sola digna tu fuistiSpina, clavi, lanceaMite corpus perforarunt,10 Unda manat et cruor;Terra, pontus, astra mundusFerre mundi VictimamAtque portum praeparareArea mundo naufrago,Quam sacer cruor perunxitQuo lavantur flumine.
Crux fidelis, inter omnesArbor una nobilis! Dulce ferrum, dulce lignumDulce pondus sustinent. The lustrum is aperiod of five years. Its firstmeaning is the purificatory offer-ing that was made every five yearsafter the taking of the census. The whole world iscleansed by this flow of blood andwater. Bend, O noble tree, thy branches: Let thy fibres yielding be! Let the rigid strength be softenedWhich in birth was given thee. That the limbs of my dear JesusMay be stretched most tenderh'. Vexilla Regis prodeunt,Fulget crucis mysterium.
Qua Vita mortem pertulit,Et morte vitam protulit. Arbor decora et fulgida,Ornata regis purpura,15 Electa digno stipiteTarn sancta membra tangere! Impleta sunt quae concinit10 David fideli carmine,Dicendo nationibus: Regnavit a ligno Deus.
O crux, ave, spes unica. Hoc passionis tempore,Piis adauge gratiam,Reisque dele crimina! Behold the banners of the king,,The mystic splendors of the cross. TheItalic version of the Psalms had: A ligno is notfound in the Vulgate, but that theabove was the version of the vetiisItala is clear from Tertullian Ad-versus Marcionem III, 19, wherehe first quotes the text as heregiven and then argues from thevery phrase a ligno, twice againusing the expression. O tree, all splendorous and fair,With the king's purple all be-decked,Worthy and noble, sole electThe Saviour's sacred limbs tobear!
On whose dear arms, so widelyflung,The weight of this world's ransomhung: The price of human kind to payAnd spoil the spoiler of his prey. The last two stanzas are notfrom the pen of Fortunatus. Its authorship is uncertain, though ithas been tentatively ascribed to Fortunatus. Ave maris Stella,Dei mater alma,Atque semper virgo,Felix caeli porta. Solve vincla reis,10 Profer lumen caecis. Mala nostra pelle,Bona cuncta posce. Monstra te esse matrem,Sumat per te preces,15 Qui pro nobis natus,Tulit esse tuus. Inter omnes mitis,Nos culpis solutos,20 Mites fac et castos. Vitam praesta puram,Iter para tutum,Ut videntes Jesum,Semper collaetemur.
The earlyChristians derived Maria frommare, the sea; the word is, ofcourse, of Hebrew origin. In thisconnection March quotes a beau-tiful stanza of unknown author-ship: Omnes rivi cursim fluunt,Et in sinum maris ruunt,Mare hinc non efHuit;Ad Mariam tamquam marePeccatores currunt, quare? Quia nullum respuit,O, Maria! Semper dulcis, semper pia. It has been ascribedto St. Ambrose, to Gregory the Great d. The weight of opinion, based on the evidence ofthe MSS. For a thorough discussion of the subject, acommentary and translation, see A.
The hymn is one of the best in the liturgy and possesses a dignityall its own, partly due to its concise and vigorous wording, partlybecause of its traditional association. For a thousand years has itbeen used in the Church at the most solemn functions,the electionof popes, the opening of synods, the consecration of bishops, the ordi-nation of priests, the crowning of kings, and on other important occa-sions when the Church solemnly invokes the assistance of the HolyGhost.
Tu septiformis munere,10 Digitus paternae dexterae,Tu rite promissum Patris,Sermone ditans guttura. I John II, 20, Accende lumen sensibus,Infunde amorem cordibus,15 Infirma nostri corporisVirtute firmans perpeti. Hostem repellas longius,Pacemque dones protinus: Ductore sic te praevio20 Vitemus omne noxium. O come, Creator Spirit blest,Our longing souls in love em-brace;And deign to fill each waitingbreastWhich Thou hast made, withheavenly grace. The living Fount, the Fire, theLove!
XII, 28; whence we may inferthat 'finger of God' is 'the spiritof God'. The har-mony is enriched by frequent anaphora and assonance. Julian sums up the question of authorship as follows: The most probable author is Innocent III" Trochaic dimeter catalectic, accentual. Veni, pater pauperum, Sine tuo numine5 Veni, dator munerum. Nihil est in homine,Veni, lumen cordium;Nihil est innoxium. Lava quod est sordidum,Dulcis hospes animae, 20 Riga quod est aridum,Dulce refrigerium Sana quod est saucium;10 In labore requies, Flecte quod est rigidum,In aestu temperies, Fove quod est frigidum,In fletu solatium.
Rege quod est devium. Hereit probably stands for 'unwontedjoy', 'exultation'. See note onVeni Creator Spiritus, line 9. Her-mann of Reichenau, usually styled Hermannus Contractus,the sur-name Contractus being due to the fact that he was a cripple from birthwas born in the year and at the age of seven, sent to the famousmonastery of Reichenau on the island of that name, in Lake Constance,where he died in He was a man of loving personality, and hisphysical helplessness was, in a way, compensated for by the most bril-liant gifts of intellect.
Not only was he accomplished in Latin, Greekand Arabic, but he attracted attention by his knowledge of theology,astronomy, music and mathematics.
He is the author of the earliestmedieval chronicle now extant. The Salve Regina is nota hymn in the technical sense of the word, but its lines are stately andsonorous, and there is a faint rhyming effect that can hardly have beenaccidental. It has, for centuries, been in use in devotions to theB. In the later Middle Ages, when all Christians were Catholicsand regarded Mary as the Star of the Sea, sailors and fishermen usedto sing it in stormy w-eather; and we are told that it formed part ofthe regular evening devotion of Columbus and his crew on their event-ful voyage of discovery.
Salve Regina, Mater misercordiae,Vita, dulcedo et spes nostra, salve. Ad te clamamus exules filii Evae;Ad te suspiramus gementes et flentes in hac lacrlmarumvalle. Eja ergo, advocata nostra, illos tuos misericordes oculosad nos converte,Et Jesum, bcncdictum fructum ventris tui, nobis post hocexilium ostende. O clemens, o pia,O dulcis Virgo Maria.
Bernard with the remark that it is the finest and most characteristic specimenof the Saint's subjective loveliness. But the opinion that it comesfrom the pen of St. Bernard must now, it appears, be abandoned. Father Blume see Catholic EncycL, art. Jesu dulcis memoria,Dans vera cordis gaudiaSed super mel et omniaEjus dulcis praesentia. Quando cor nostrum visitas,Tunc lucet ei Veritas,Mundi vilescit vanitas,Et intus fervet caritas. Jesu Spes poenitentibus, Jesum omnes agnoscite,10 Quam pius es petentibus! Jesum ardenter quaerite,Sed quid invenientibus?
Nee lingua valet dicere,Nee littera exprimere: Jesu, Rex admirabilisEt triumphator nobilis,Dulcedo inefifabilis,20 Totus desiderabilis. Te nostra, Jesu, vox sonet,Nostri te mores exprimant,35 Te corda nostra diligant,Et nunc et in perpetuum. In aure dulce canticum,In ore mel mirificum,40 In corde nectar caelicum.
Mane nobiscum Domine,50 Et nos illustra lumine;Pulsa mentis caligine,Mundum reple dulcedine. Jesum quaeram in lectulo,Clauso cordis cubiculo,Privatim et in publicoQuaeram amore sedulo. Sit nostra in te gloria,Per cuncta semper saecula. The lines here given are from the selection made by Dr. Neale froma long poem of nearly three thousand lines, entitled de contemptnmundi. The greater part of the poem is a bitter satire on the vices ofthe age.
By way of contrast, however, the poet gives, in the first part,"a description of the peace and glory of heaven, of such rare beauty, asnot easily to be matched by any medieval composition on the samesubject. Neale published thehymn with a translation of his own in a booklet bearing the title, "TheRhythm of Bernard de Morlaix, Monk of Cluny, on the CelestialCountry.
As you did hunger and did thirst, So teach us gracious Lord, To die to self and so to live By your most holy word. Abide with us, that through this life Of suff'ring and of pain, An Easter of unending joy We may at last attain. This is our accepted time, This is our salvation; Prayer and fasting are our hope, Penance, our vocation. God of pardon and of love, Mercy past all measure, You alone can grant us peace, You, our holy treasure.
Lord, look down upon your sons, Look upon their yearning; Man is dust and unto dust He shall be returning, Lift him up, O Lord of life, Flesh has gained him sadness, Hear his plea, bestow on him Everlasting gladness. When I survey the wondrous cross on which the Prince of Glory died; my richest gain I count but loss, and pour contempt on all my pride.
Forbid it, Lord, that I should boast, save in the death of Christ, my God; all the vain things that charm me most, I sacrifice them to his blood. See, from his head, his hands, his feet, sorrow and love flow mingled down. Did e'er such love and sorrow meet, or thorns compose so rich a crown. Were the whole realm of nature mine, that were an offering far too small; love so amazing, so divine, demands my soul, my life, my all.
Dextera Patris, lapis angularis, via salutis, ianua caelestis, ablue nostri maculas delicti. Rogamus, Deus, tuam maiestatem: Tibi fatemur crimina admissa: Innocens captus, nec repugnans ductus, testibus falsis pro impiis damnatus: Hearken, O Lord, and have mercy, for we have sinned against Thee. Crying, we raise our eyes to Thee, Sovereign King, Redeemer of all.
Listen, Christ, to the pleas of the supplicant sinners. We confess to Thee our consented sins; we declare our hidden sins with contrite heart; in Thy mercy, O Redeemer, forgive them. Thou wert captured, being innocent; brought about without resistance, condemned by impious men with false witnesses. O Christ keep safe those whom Thou hast redeemed. Te rerum universitas, Clemens, adoret, Trinitas, Et nos novi per veniam Novum canamus canticum. The covenant, so long revealed To faithful men in former time, Christ by His own example sealed The Lord of love, in love sublime.
This love, O Lord, we sinful men Have not returned, but falsified; Author of mercy, turn again And see our sorrow for our pride. Remember, Lord, though frail we be By Your own kind hand were we made; And help us, lest our frailty Cause Your great name to be betrayed. Therefore we pray You, Lord, forgive So when our wanderings here shall cease, We may with You for ever live In love and unity and peace. Hear us, O Trinity sublime And undivided unity; So let this consecrated time Bring forth its fruit abundantly.
Creator of the earth and skies, To whom all truth and power belong, Grant us your truth to make us wise; Grant us your power to make us strong. We have not known you: We have not loved you: We long to end this worldwide strife: