Chapter XXX The Unknown and the Less Known Hymn-Writers. — [Tenth to Sixteenth Century.]
The tenth century—the century of the Danes, of the Normans, of the Othos, of the Olafs, of Dunstan, and of Cordova as a centre of philosophic and scientific culture—saw the general establishment of Christianity among the Teutonic peoples of Northern Europe. It was not rich in great Churchmen, great men of letters, or great hymn-writers. We find in it no name great enough to deserve a separate chapter. Yet Odo of Cluny and Fulbert of Chartres, the two Ekkehards, and Rupert of St. Gall are enough to show that it was not altogether barren.
This dark age was a time when the worship of Mary and the saints, already on the increase in previous ages, made rapid advances. The practice of formal canonization of the saints dates from 993. Perhaps the most characteristic hymn of the century is the Ave Maris stella, which has been ascribed to Venantius Fortunatus of the sixth century, but cannot be older than the tenth. Daniel’s final judgment was that a St. Gall MS. proves it to belong here, although he formerly had thought it might be as early as the sixth century. Moll and Mone, however, would put it even later, on the theory that it borrows from one of Hermann of Reichenau’s sequences. It is one of the favorite hymns of the Roman Catholic Church, being found in all the breviaries, and assigned for use not only at the Annunciation, to which it properly belongs, but to others of the many festivals in honor of our Lord’s mother. In the following version Mr. Duffield has given the easy form of the original:
Hail, thou star of ocean,
God’s own mother mortal,
Virgin ever perfect,
Heaven’s own blessed portal.
Bright with such a message,
Gabriel gave thee greeting;
Grant us, then, thy favor,
Eve’s defeat defeating.
Loose the prisoner’s bondage,
Give the blind their vision,
Drive all evils from us,
Pray for our condition.
Show thyself our mother,
Let thy prayer avail us
With thy Son, our Saviour,
Born that naught should fail us.
Virgin pure and only,
Mild among all others,
Make us free from sinning,
Meek beyond our brothers.
To this century or later we must assign the Martyr Dei qui unicum, which (as Invicte Martyr unicum) still holds its place in the Roman Breviary; and the Jesu Redemptor omnium, which is similarly honored.
Odo of Cluny (879-943) is the first of the three poets who have adorned that famous monastic house. He was dedicated before his birth to St. Martin, by his father, a courtier of the Duke of Aquitaine, and became a monk at Tours in fulfilment of this vow. He got such education as the times furnished, going to Paris for the sake of finding the best schools. He then joined the congregation of three monasteries recently founded by Bernon, who was abbot of them all. At the death of Bernon he became the second abbot of Cluny, and it speaks ill for either Bernon or the age that he found his work to be that of a monastic reformer even in a young monastery. He was the most considerable figure in the French Church of his time, and his advice and mediation were sought on all sides. As his name was a very usual one, a long series of books he did not write has been fathered on him, what he really left being a collection of addresses to his monks (Collationes), some sermons, and a few hymns, about four in all. Of these Dr. Neale has translated the Lauda, mater ecclesiae, lauda Christi, and Mr. Chambers the Aeterni Patris unice. They commemorate Mary Magdalene, identifying her, of course, with Mary of Bethany, as Church tradition does.
Fulbert of Chartres (950-1028) was to France, in the second half of this century of disorder and transition, what Odo was in the first. He also was from Aquitaine, and possibly of a noble family, although he seems to contradict his biographers on that point when he says,
“non opibus nec sanguine fretus
Conscendi cathedram, pauper, de sorde levatus.”
He studied at Rheims under the great scholar Gerbert, afterward Pope Sylvester II.—“a pope,” as Dr. Döllinger says, “who was held in great honor as the most learned scholar and the most enlightened spirit of his time,” but afterward was regarded as an expert in the black art, and even as having sold himself to Satan. From him Fulbert at least learned no black arts. Transferred in 968 to Chartres as chancellor of the cathedral, with charge of its school, he made the place a centre of attraction to students from three nations. His scholars called him “the Frankish Socrates,” and frequent is the reference in writers of the next generation to the delightful fellowship they had with this bright-minded and devout master, who taught the science of both natural and divine things, entering into right human relations with each of them, and pointing them to that knowledge which is life eternal. Even after Robert II. elevated him to the bishopric of Chartres, in 1007, he found time to take part in the work of teaching, which he so much loved. He died in 1028.
His letters are his chief monument, and they give us an unattractive picture of his age. One of them denounces bishops who have become soldiers as unworthy of the name. Others tell of the murder, in the very porch of the cathedral, of a priest he had made the sub-dean of the cathedral at Sens. The friends of a rival candidate killed him, with the alleged connivance of the bishop of Sens! In yet another he takes to task Constance, the shrew whom a just Providence awarded to Robert II. as his last wife. His sermons are less notable, and much given to Mariolatry. His hymns are few in number, but one of them, the Chorus novae Hirusalem, is a Whitsunday hymn of much beauty, yet it has not commended itself to the compilers of the Roman Breviary. Mone remarks that it unites classic metre with rhyme, which is true also of his hymn in commemoration of Martin of Tours, Inter patres monachalis.
The fifth abbot of Cluny, Odilo (962-1048), was a dear friend of Fulbert’s, and lamented his death. He continued the work of monastic reform begun by Odo, which made Cluny the centre of monastic energy and life in this age. Especially was the severity of the restored rule of Benedict, as practised at Cluny, opposed to the laxer order established by the Irish monks in Germany. So absorbed was he in this work that he refused to be made Archbishop of Lyons. Fulbert called him “the archangel of the monks.” He also wrote hymns, but there are none that we can attach with certainty to his name.
The same is true of Salvus, abbot of a cloister in the Christian kingdom of Navarre. Heriger, abbot of Lobbes (940-1009), a Flemish Benedictine and hagiologist, of great renown as an educator and a scholar, has left one hymn, Ave per quam, and two antiphons, in honor of the Apostle Thomas. Theodoric of Monte Casino wrote a hymn in honor of St. Maurus.
To the eleventh century we owe the beginnings of many things—rag paper, Gothic architecture, our modern musical notation, the crusades, the troubadours, the peace of God, the Norman rule in England. It is the century of Hildebrand, of Peter Damiani, of Anselm of Canterbury, of the great struggle to establish the celibacy of the clergy and to abolish lay patronage in the Church. It is not rich in hymn-writers, but it has some minor names and anonymous hymns worthy of notice.
To this century belongs the manuscript collection of old English hymns in Latin which the Rev. Joseph Stevenson edited for the Surtees Society in 1851 (Latin Hymns of the Anglo-Saxon Church, with an Interlinear Saxon Gloss. From a manuscript of the Eleventh Century in Durham Library). While many of them are found equally in the breviaries and hymnaries of the Continent, there is a large number which seem to be peculiar to the English Church, and have not been traced to any continental source. None of these are very great hymns, and their importance to us is partly from our interest in the work of our English ancestors, and partly from the preference shown to them by modern English translators. But such work as Annis peractis mensibus and Nuntium nobis fero de supernis is more than respectable. In this manuscript is found the beautiful hymn for Septuagesima and succeeding Sundays, Alleluia, dulce carmen, which therefore may be an old English hymn. It was written in accordance with the old usage that “Alleluia!” should be sung frequently on that and the following Sundays in preparation for Lent. To this century Koch assigns the abecedarian hymn, A patre unigenitus, which gets almost through the alphabet in twenty lines, but is better than this would indicate, or Mr. Chambers would not have translated it. Here belongs the Audi, tellus, audi, which unfortunately is only partly preserved in its original and unexpanded form. It is a judgment hymn, but not one of the greatest. The Lutherans used it for some time after the Reformation, and Dr. Washburn has translated it. The enlarged form recalls the Cur mundus militat of Jacoponus. Du Méril has published a Christmas hymn of this century, Congaudeat turba fidelium, whose first six verses indicate its popular use by their refrain, “In Bethlehem!” It bears a close resemblance to many of the fifteenth century, and may have been their model. To the same editor we owe the terse and spirited Easter hymn of this same century, Mitis agnus, leo fortis, which has found several English translators. To this century or, at latest, to the next, we must assign the very beautiful hymn in commemoration of Stephen the Protomartyr, Sancte Dei pretiose, whose popularity seems to have made it especially tempting to the hymn-tinkers of the Middle Ages. It is found in two other forms, both of them much watered; “but nobody likes inspiration and water,” as Lowell says.
To Anselm of Canterbury, the great archbishop and theologian, seven hymns are assigned in the collections. They are so much below the level of the Cur Deus Homo, the Monologion, and the Prosologion of that great master, as to suggest that they are the work of one of the lesser Anselms—for the name was a common one in that age—and that they have been assigned to him by the eagerness of his editors to swell his works, as has been done with many prose treatises. One of the best is a long “Prayer to the Lord and all His Saints,” beginning Deus, pater credentium, of which Mr. Duffield says, in a manuscript note, that it “contains many excellent stanzas.” There is another, “To Mary and all the Saints,” nearly as long, which shows the author’s training in a French school by its use of the assonance. Yet another on Mary alone—Lux quae luces in tenebris—which has been broken into eight brief hymns for the canonical hours. Christ as the Son and Mary herself are invoked in alternate verses.
Better than any of these is a little hymn which is his in the sense of being based on a fine passage of his prose meditations. This “second Augustine,” like the first, was happier as an occasion of poetry in other men, than in his own verses. Here it is:
TO THE HOLY SPIRIT.
Veni jam veni
Benignissime,
Dolentis animiae
Consolator,
Promptissimus
In opportunatibus
Et tribulationibus
Adjutor!
Veni fortitude fragilium,
Relevator labentium
Veni doctor humilium
Destructor superborum,
Pius pater orphanorum,
Dulcis vindex viduarum.
Veni spes pauperum,
Refocillator deficientium!
Veni navigantium
Sidus,
Naufragantium
Portus!
Veni omnium viventium
Singulare decus,
Morientium
Unica salus,
Veni Sancte Spiritus!
Come, yea and quickly come,
Thou gentlest guest,
To them of sorrowing mind,
Consoler blest!
Thou swiftest help and guide
In every chance,
And in our sharp distress
Deliverance.
Come, courage of the coward breast,
Who raisest them that sink oppressed!
Come, teacher of the humble, thou
Who bringest pride to dust,
Thou Father of the fatherless,
The widow’s stay and trust.
Come, thou hope of poverty,
Reviving from despondency.
Come, thou of sailing souls
The Star;
Come, thou the port of them
Which shipwrecked are!
Come, thou the one renown
Of all that live;
Come, thou the single trust
Which death can give;
Come, Holy Spirit!
Another Anselm of this century is the Bishop of Lucca, who died 1086, and to whom is ascribed a long meditative poem on our Lord’s life, in a kind of rhymed verse which is much more frequently met in the narrative or humorous poems of the next century, called Goliardic. It does not belong to the lyric poetry of the Church, although a spirited hymn has been extracted by Herbert Kynaston from the passage given by Trench. (See Lyra Messianica, pp. 283, 284.) Anselm was a weak man caught in the storm of the controversy over investitures, and would have ended his days as a monk of Cluny, if Gregory VII. had not forbidden him. It is said that, although he had written in defence of the claims of Gregory against the anti-pope Guibert, he finally joined Guibert’s party before his death.
Godefroy or Geofroy, Abbot of Vendome, is another hymn-writer who was mixed up in that controversy, but remained steadfast on the papal side. He belongs both to this and the next century, having been made abbot in 1094, and lived on till 1129 at least. Twelve times he crossed the Alps in the interest of the papacy, and was rewarded for his zeal by a cardinalate. His letters still preserve for us the picture of a zealous ultramontane churchman; but his four “proses”—one about our Lord’s mother and three on Mary Magdalene—are of less importance.
To Heribert (ob. 1042), Bishop of Eichstetten, in modern Baden (anciently part of Swabia), Migne (Patrologia, 141) ascribes a number of hymns, which previously had borne no other name in the collections. His dominant tendency as a hymn-writer is shown by the fact that he wrote five hymns beginning Ave Maria, gratia plena, none of which, however, is the well-known hymn beginning with those words. That belongs to a later century. The best of his hymns are that to all saints, Omnes superni ordines, and that to the cross, Salve crux sancta, salve mundi gloria, of which Prior Aylward has furnished a spirited version to Mr. Shipley’s Annus Sanctus. Of the author we can learn nothing more than his date and location.
The succession of sequence-writers in Southern Germany was kept up through this century by Gottschalk and the fourth Ekkehard of St. Gall. Of Gottschalk we know little more than that he studied under a master, Heinrich, in an unnamed monastery of South Germany, to whom Schubiger (Die Sängerschule St. Gallens, 1858) assigns the Ave praeclara Maris stella (see p. 163), on the authority of a manuscript he believes to be older than Hermann Contractus. Of Gottschalk’s own sequences there are but three which certainly are his, and they all are prosy. If he and not some French Gottschalk of this century be the author of the O Deus, miseri misereri servi, which Daniel (IV., 173) copies from Du Méril, it is better than any of his sequences. Du Méril inclines to ascribe it to the Gottschalk of the ninth century, whom we met in the history of Rabanus Maurus. Ekkehard IV. is memorable only for his Latin version of the German hymn by Ratpert in honor of St. Gall, of which the original is lost.
The twelfth century is that of the great Crusades, of Bernard and Abelard, and Peter the Venerable, and Hildebert and Adam of St. Victor. The age also of Thomas Becket, Peter Lombard, and Saladin. The Civil Law was rediscovered at Amalfi; the Canon Law digested by Gratian; the age-long conflict of Guelphs and Ghibellines began, to end only with the political ruin of Germany and the dismemberment of the Empire.
It was a time of great intellectual activity in Western Europe. The universities took their rise now, although not known by that name till the next century. In the national literatures of France and Germany it was the springtime of a new age—the age of the troubadours and the trouvères, of the Minnesingers, and the popular romances. In Latin hymnology no century was more fertile in great things than this.
Of the anonymous hymns traced to this century there are several of great beauty. The hymn on the Apostles, Exultet coelum laudibus, holds its place in the Roman Breviary in a much diluted revision. It shows a close study of Scripture and great command of terse expression. The Easter hymn, Finita jam sunt praelia, generally is given with a double Alleluia prefixed. Daniel refers it to this century; Neale to the next. It is known to English readers by the versions of Rev. Francis Pott (“The strife is o’er, the victory won!”) and of Dr. Neale (“Finished is the battle now”), both of great merit. Exactly the same difference of authorities we find as to the date of the O filii et filiae, another Easter hymn of great beauty and still more honored by the preferences of the translators, but ignored by the collectors, Professor March excepted. The Passion hymn, Patris Sapientia, veritas divina, has been bandied about among many supposed authors, two popes of the fourteenth century included. It is in the “Goliardic” metre we find in Anselm of Lucca, which was widely used in the satirical poetry of this century. It therefore probably belongs here, and may be the work of the “Egidius Episcopus” specified in one copy of the hymn. A third Easter hymn, the Surrexit Christe hodie, may be as old as this century, as there is a German hymn of this century which borrows from it, Christus ist erstanden. In its Latin, indeed, lies the germ of many later Easter hymns, including that of Charles Wesley, “Christ the Lord is risen to-day.” It is itself the simplest and truest expansion of the Easter morning greeting of the early Christian Church, when its members, as they met each other on the street on that Sunday, substituted “Christ is risen!” for the usual “Peace be with you!” That was the word of confession by which the Church’s Easter joy in the triumph of good over evil, light over darkness, the spiritual springtide over spiritual winter, was proclaimed to a joyless and despairing world.
To this century also belongs the Advent sequence, Veni, veni Emmanuel! So Dr. Neale thinks, but Professor Daniel hesitates. It undoubtedly is based on the eight “Greater Antiphons,” which were sung at the Vesper service on the eight days preceding Christmas (O Sapientia, etc.), of which a metrical version by Lord Nelson and others is in the Hymnal of the Episcopal Church. At least as old as this century is the very beautiful sequence on the life of Christ, In sapientia disponens omnia, which Mone found in a MS. of this century, and Trend (Lyra Mystica) and Crippen have translated. The two halves of the sequence differ in a marked way in their metrical structure.
Of the lesser hymn-writers of the century, Marbod is the most productive. Like Fulbert and Odilo, he might as well be credited to the last century as to this. He was the son of a fur dealer at Angers, named Robert, became Bishop of Rennes, and died a monk at St. Aubin in 1123. He had the fighting qualities of the Angevins, whose churches are full of the tombs not of saints, but of armed warriors, Michelet says. He took such an active and aggressive part in a dispute over the election of a bishop of Angers that the other party made him their prisoner and carried him out of the mélée. But it was his eminence as a Latin poet for which his age most valued him. When he died the monks of St. Aubin announced the fact in a circular letter, and Ulger, Bishop of Angers, anticipated the extravagance of Dryden’s epigram on Milton in his praises of his friend:
“Cessit ei Cicero, cessit Maro
Junctus Homero.”
Beaugendre in 1708 collected his poems and published them along with those of his contemporary, Hildebert of Tours. They are mostly versified legends of the saints, with a long poem, De Gemmis, interesting and curious as showing the “mystical” associations of the mediaeval mind with precious stones. From this Mone gives the interpretation of the precious stones in the heavenly Jerusalem, beginning Cives coelestis patriae. More hymn like in character is the Deus-Homo rex coelorum, which Chancellor Benedict has translated from Trench’s anthology:
Deus-Homo, Rex coelorum,
Miserere Miserorum;
Ad peccandum proni sumus,
Et ad humum redit humus;
Tu ruinam nostri fulci
Pietate tua dulci.
Quid est homo, proles Adae
Germen necis, dignum clade.
Quid est homo nisi vermis,
Res infirma, res inermis.
Ne digneris huic irasci,
Qui non potest mundus nasci
Noli Deus, hunc damnare,
Qui non potest non peccare;
Judicare non est equum
Creaturam, non est tecum;
Non est miser homo tanti,
Ut respondeat Tonanti.
Sicut umbra, sicut fumus,
Sicut foenum facti sumus;
Miserere, Rex coelorum,
Miserere miserorum.
Thou God-man in heaven above us,
Look upon us, Lord, and love us.
We to sin are always tending,
Earth with earth is always blending.
Thou, O Lord, from ruin save us
Through the hope thy goodness gave us.
What is man from Adam springing?
Born of sin, destruction bringing.
What is man but worm degraded,
Weak and helpless when unaided?
Make not him thy wrath inherit,
Who cannot thy favor merit.
Born to be a sinful being;
Damn him not, thou God all-seeing.
To condemn thy helpless creature
Is not worthy of thy nature;
Wretched man is not sufficient,
Lord, to answer the omniscient.
Made like smoke and shadow fleeting,
Like the hay the tempest meeting,
Pity, Lord in heaven above us,
Wretched sinners! save and love us.
There are two notable sequences attributed to the nun Hildegard of Bingen (1104-78), a visionary and prophetess who commanded the respect of Bernard and his pupil, Pope Eugenius, by her castigations of the disorders of Christendom, as did Birgitta of Sweden and Catherine of Sienna in a later period. There is extant a letter of hers to Bernard, written during his visit to Germany to preach the second crusade, in which she explains in very imperfect Latin the nature of her gift. Her life was begun by Gottfried and finished by Theodorich, monk of Trier. A comparison of her works—the Scivias and the Liber Divinorum Operum—with the letter to Bernard on the one hand, and Theodorich’s part of the biography on the other, makes it very evident that the monk wrote her works as well as her life; and how much of her genuine prophecies he worked into them we are unable to say. It therefore is not decisive as to her authorship that the O ignis Spiritûs Paracliti and the O virga ac diadema are found in the manuscripts of her works, and that Theodorich vouches for the former. The author of these sequences had no acquaintance with the metrical principles of the school of St. Gall, and seems to have taken the Latin psalter as a model. Dr. Littledale, in his version of the former, substitutes a stricter metrical form.
Pierre de Corbeil was successively teacher of theology at Paris—where he had Innocent III. among his pupils—Bishop of Cambray, and in 1200 Archbishop of Sens. Innocent employed him on important missions, and he was a man of note in the Church and State of his age. A manuscript still preserved in the Bibliothèque Nationale of Paris contains a satire on married men which is ascribed to him (Satyra adversus eos qui Uxores ducunt). But it is a very different kind of poem which entitles him to mention here, his hymn
TRINITAS, UNITAS, DEITAS.
Trinity, unity, Deity
Eternal;
Majesty, potency, purity
Supernal!
Stone and mountain, rock and fountain,
Breath and bridge most certain,
Travelled way;
Sun and light and brightness, snowy peak in whiteness,
Perfect day!
Thou art lover and giver,
Creator, receiver,
Redeemer,
And door unto life;
Thou art favor and fitness
And splendor and brightness
And fragrance,
Where deadness is rife.
Thou art highest and nighest;
Of monarchs the king, and of statutes the spring,
And the judge—
Whom angels adore:
These laud thee, applaud thee,
And chant in their song, as they praise loud and long,
Whom they love—
Thy saints evermore.
Thou art greatness and oneness—
The flower as it shineth, the rose as it twineth;
Then rule us and save us
And bring us before thee
In glory
And joy, we implore thee.
Thou art God in thy justice
And trueness and goodness;
Thou art wholly and solely
The Lord!—
To thee be the glory
Which saints, in the highest, accord.
Pietro Gonella, a Franciscan monk of Tortona in Piedmont, is the reputed author of a long meditative poem on the miseries and follies of life and the certainty of death and judgment, which Du Méril found in a manuscript of this century. If he be not mistaken as to the date of the manuscript, of course, Eug. de Levis (Anecdota Sacra, Turin, 1789) is wrong in ascribing it to Pietro, as there were no Franciscans in the twelfth century. The chronology is important because of the relation of the poem to the Dies Irae. In point of metrical form they differ only in this Heu! Heu! mala mundi vita (better known as the Cum revolvo toto corde, from the opening line of its second part), having four lines to the verse instead of three. In point of sense the resemblances are so striking as to suggest that Thomas of Celano has ploughed with the heifer of his earlier countryman. In proof of this take these stanzas:
Terret me dies terroris,
Irae dies et furoris,
Dies luctus et moeroris,
Dies ultrix peccatoris.
Veniet Judex de coelis,
Testis verax et fidelis,
Veniet et non silebit,
Judicabit nec timebit.
Expavesco quidem multum
Venturi Judicis vultum,
Cui latebit nil occultum,
Et manebit nil inultum.
Juste quidem judicabit,
Nec personam acceptabit,
Pretio non corrumpetur,
Sed nec precibus flectetur.
Et quis nostrûm non timebit,
Quando Judex apparebit,
Ante quem ignis ardebit,
Peccatores qui delebit.
Judicabit omnes gentes
Et salvabit innocentes,
Arguet omnes potentes
Et deliciis fluentes.
Especially notable are the stanzas:
Dies illa, dies vitae,
Dies lucis inauditae,
Et mors ipsa morietur,
Qua nox omnis destruetur.
Jam festinat rex coelestis,
Judex noster atque testis,
Festinanter apparebit,
Omnis caro quem videbit.
Ecce Rex desideratus
Et a justis expectatus
Jam festinat exoratus,
Ad salvandum praeperatus.
Apparebit nec tardabit,
Veniet et demonstrabit
Gloriam, quam praestolantur,
Qui pro fide tribulantur.
If nothing whatever had been known as to the date of the two poems, we should have pronounced this an expansion of the Dies irae, dies illa by a later poet, who had two objects in view: the first, to sharpen to the conscience of his readers the warnings of the impending judgment; the second, to complete the poem by bringing the joys of the judgment more prominently into view. And with all respect for Edelestand du Méril’s judgment, we would like to have more light on the date of his manuscript.
A manuscript still preserved at Liege in Belgium contains the letters of Guido of Basoches, which is either Bas-oha, a village near that city, or, as Mone thinks, a place near Châteaudun in France. Among these letters are given a number of hymns, which he sends to his correspondents. They show some power of versification, but nothing more, and are defaced by conceits and puns. Thus he puts the name of Stephen through the six cases of the Latin grammar in as many verses of a hymn.
There are five writers of this century, each of whom is credited with a single hymn. Rudolph of Radegg, a schoolmaster of Einsiedeln, wrote a hymn in honor of St. Meinrad, which begins Nunc devota silva tota. To Thomas Becket is ascribed the Gaude Virgo, Mater Christi, Quia.... It is said to be his in a manuscript of the fifteenth century. To another Englishman, Bertier, is ascribed the only Latin hymn in the collections which relates directly to the Crusades, Juxta Threnos Jeremiae. It first appears in the chronicle of Roger of Hoveden, with the statement that Bertier wrote it in 1188. Last is Aelred (1104-66), who seems to have been a lowland Scotchman by birth, and to have shared the education of Henry, son of King David of Scotland. King David wished to make him a bishop, but he preferred the life of a monk. He made his way to the Cistercian monastery at Rievaulx in Yorkshire (not Revesby in Lincolnshire, as some say), and there spent his days, becoming abbot in 1146. That he was a most lovable man we must infer from his sermons to his monks. He is one of the few preachers in Dr. Neale’s Mediaeval Preachers and Preaching (London, 1856), of whom we wish for more. His epitaph likens him, among others, to Bernard of Clairvaux, and the comparison is apposite. He was an English Bernard, with less personal force and grasp of intellect, but with the same gentleness and friendliness. His one hymn is the Pax concordat universa, which is found in his works, but not in any of the collections. The theme is congenial.
The thirteenth century, the century of Francis and Dominic, of Aquinas and Bonaventura, of Thomas of Celano and Jacoponus, is the age of the giants.
Its anonymous hymns worthy of special mention are few in number. One of the most beautiful is the Easter hymn, Cedit frigus hiemale, in which the coincidence of Easter with spring furnishes the starting-point. It is probably French. The Ave quem desidero is a rosary hymn, which rehearses our Lord’s life, with a verse for each of the beads, which surely is better than the usual Ave Marias. The use of rosaries is very ancient—pre-Christian even—but it was with the rise of the Dominican Order in this century that it became a sanctioned practice. The Jesu Salvator seculi and the O Trinitas laudabilis have been traced no further back than to this age; but they preserve the tone and style of the school of Ambrose. So the Mysteriorum signifer, in honor of the Archangel Michael, recalls an earlier age, while the Jesu dulce medicamen suggests the school of Bernard. This beautiful hymn has both thoughtfulness and unction to commend it. It represents the sounder tradition of Christian teaching in the mediaeval Church, and has been neglected unduly by Protestant translators. Mr. Crippen is the only one who has rendered it, and also the Juste judex Jesu Christe, a hymn of the same age and much the same character. Notable Marian hymns are the Gaude virgo, stella Maris, Salve porta chrystallina, and the Verbum bonum et suave; with which may be named that to St. John, Verbum Dei Deo natum, often ascribed to Adam of St. Victor, and certainly of his school. Also of that school is the vigorous hymn in commemoration of St. Paul, Paulus Sion architecta. We add the terse and forceful hymn in commemoration of Augustine of Hippo, Salve pater Augustine, and the still finer in commemoration of the martyrs of the Church, O beata beatorum martyrum certamina, which has found translators in both Dr. Neale and Mr. Chambers. It is defective, as making them and not Christ the central theme.
St. Edmund, the archbishop who gave up the see of Canterbury because his heart was broken between the demands of the Pope and the exactions of the king, and died (1240) an exile in a French monastery, is credited with two Marian hymns, one of which is a “psalter,” or hymn of one hundred and fifty stanzas. They are not of great importance. Another is ascribed to Robert Grosstete, Bishop of Lincoln (died 1253), one of the great Churchmen who spoke the truth to the see of Rome. He was the friend of Simon de Montfort and of the Friars, and the foremost Churchman of England in his time, as zealous for the reformation of the clergy of his diocese and the maintenance of the Church’s rights against the King as for its relative independence of the Roman curia. The Ave Dei genetrix ascribed to him exists only in a revised and not improved shape. Its twelve verses each begin with a word from the angelic salutation. The author seems to have borrowed from a hymn of Peter Damiani.
To Hugo, a Dominican monk, who was Bishop of Strasburg toward the close of the century, and had taught theology with success, is ascribed the Ave mundi domina, in which Mary is greeted as a fiddle—Ave dulcis figella!
The fourteenth century, like the seventh, furnishes us with the name of not a single hymn-writer of real eminence, and of very few who are not eminent. Yet this century and the next exceed all others in the number of the hymns, which either certainly were written in this age, or can be traced no farther back. But the quality falls short as the quantity increases. Mary and the saints are the favorite themes; and those two great repositories of perverted praise, the second and third volumes of Mone’s collection, bear emphatic witness to the extent to which the hierarchy of saints and angels had come to eclipse the splendors of the White Throne and even of the Cross. There is not a single hymn of the highest rank which we can ascribe to these centuries of decay, when the Middle Ages were passing to their death, to make way for the New Learning and the Reformation. But the great revival, which first swept over Italy and then reached Germany about 1470, which showed its power in the revival of “strict observance” in the mendicant orders, in the multiplication of new devotions and pilgrimages, and the accumulation of relics—that revival which laid such a powerful grasp on young Martin Luther and made a monk of him—bore abundant fruit in hymns both in Latin and the vernacular languages. It is a sign of the new age that the language consecrated by Church use no longer has a monopoly of hymn-writing, but men begin to praise as well as to hear in their own tongues the wonderful works of God.
The reverence for the Virgin reaches its height in the Te Matrem laudamus and the Veni, praecelsa domina, parodies of the Te Deum and the Veni, sancte Spiritus, which have nothing but ingenuity and offensiveness to commend them to Protestant readers. Of genuine poetical merit are the Regina coeli laetare and Stella maris, O Maria. Of the deluge of hymns in commemoration of the saints, we notice only the Nardus spirat in odorem, which indicates the growing worship of our Lord’s grandmother, by which Luther was captivated; the Collaudemus Magdalena of the Sarum Breviary, which Daniel calls “a very sweet hymn” (suavissimus hymnus). From it is extracted the Unde planctus et lamentum, of which Mr. Duffield has made the following translation. Both Mr. Chambers and Mr. Morgan have translated the whole hymn.
UNDE PLANCTUS ET LAMENTUM.
Whence this sighing and lamenting?
Why not lift thy heart above?
Why art thou to signs consenting,
Knowing not whom thou dost love?
Seek for Jesus! Thy repenting
Shall obtain what none might prove.
Whence this groaning and this weeping?
For the purest joy is thine;
In thy breast thy secret keeping
Of a balm, lest thou repine;
Hidden there whilst thou art reaping
Barren care for peace divine.
In the Spe mercede et corona we have the Churchly view of Thomas Becket’s career and its bloody end; and the O Rex, orbis triumphator and Urbs Aquensis, urbs regalis represent the German effort to raise Charles the Great to a place among the saints of the calendar.
Hymns which deal with much greater themes are the metrical antiphon, Veni, sancte Spiritus, Reple, whose early translations hold a high place in German hymnology; the Recolamus sacram coenam, which Mone well characterizes as a side-piece to the great communion hymn of Thomas Aquinas, Lauda, Sion, Salvatorem. Like that, it aims at stating the doctrine of Transubstantiation in its most paradoxical form (stat esus integer). The century furnishes several pretty Christmas hymns—En Trinitatis speculum, Dies est laetitiae, Nunc angelorum gloria, Omnis mundus jucundetur, and Resonet in laudibus—all of German origin seemingly and early known to the German people by translations. This is the festival which the childlike and child-loving Teutons always have made the most of; and these hymns, with others of the next century, are among the earliest monuments of the fact. To this, or possibly the next century, belongs the mystical prayer-hymn, Anima Christi, sanctifica me, which came to be ascribed to Ignatius Loyola, because it was a favorite with him.
The most notable hymn-writer of the century is Conrad, prior of Gaming, a town in Lower Austria, where he lived during the reign of Charles IV. (1350-78). We have his manuscript collection in a copy made in the next century and preserved at München. It contains thirty-seven hymns which probably are his, and many of them certainly so. Some certainly are recasts of earlier hymns. Thus he has tinkered Hildebert’s great hymn, without at all improving it. Most of his hymns relate to Mary, the apostles, and the other saints of the Church. His hymns show a certain facility in the use of Latin verse, but no force of original inspiration. They are correct metrically and, from the standpoint of his Church, theologically. The O colenda Deitas is the most notable.
From the same quarter of Germany and the banks of the same Ems River, Engelbert, Benedictine abbot of Admont in Styria (died 1331), offers us a Marian psalter, which has been ascribed to Thomas Aquinas, but of which two verses content even Mone. Aegidius, Archbishop of Burgos in Spain, from 1295 to 1315, has written a hymn to the alleged portrait of Christ impressed on the handkerchief of Veronica. It is in the rollicking Goliardic metre, but the subject is handled with skill and success. It has been conjectured that he is the author of the Patris sapientia in the same metre, which some put back to the twelfth century and others ascribe to Pope Benedict XII., who died in 1342. This is one of the many hymns to whose recitation an indulgence was attached.
That the fifteenth century saw the invention of printing is a cardinal fact for the hymnologist. It was especially in the service of the Church that the new art found employment, and more missals, breviaries, and other Church books were printed between its discovery, in 1452, and the beginning of the Reformation, than of any other class of books. From this time, therefore, we have to deal with both written and printed sources, and printing was the means of saving a multitude of good hymns and sequences which else might have been lost utterly. The century also witnesses that great revival of learning to whose advancement printing contributed greatly, and which in its turn prepared men for the Reformation. We have seen in the chapter on the two breviaries how it affected the editing of old hymns and the writing of new. But this does not begin until the sixteenth century.
As in the case of the preceding century, we are embarrassed by the abundance of bad, mediocre, and middling good hymns, by the fewness of those which are really good, and the absence of such as would be entitled to take the highest rank. The best of the anonymous which we can trace farther back than to the printed breviaries are the continuation of the series of German Christmas hymns, whose beginning we noticed in the fourteenth century. Such are the In natali Domini, the Nobis est natus hodie, the Quem pastores laudavêre, the Puer nobis nascitur, the Eia mea anima, the Verbum caro factum est, and the Puer natus in Bethlehem. Of the last, Dr. A. R. Thompson’s translation is as follows:
PUER NATUS IN BETHLEHEM.
The child in Bethlehem is born,
Hail, O Jerusalem, the morn!
Here lies he in the cattle-stall
Whose kingdom boundless is withal.
The ox and ass do recognize
This Child, their Master from the skies.
Kings from the East are journeying,
Gold, frankincense, and myrrh they bring.
Who, entering in turn the place,
The new King greet with lowly grace.
Seed of the woman lies he there,
And no man’s son, this Child so fair.
Unwounded by the serpent’s sting,
Of our own blood comes in the King.
Like us in mortal flesh is he,
Unlike us in his purity.
That so he might restore us men
Like to himself and God again.
Wherefore, on this his natal day,
Glad, to our Lord, we homage pay.
We praise the Holy Trinity,
And render thanks, O God, to thee!
What Ruskin remarks of the disposition of the art of the time to dwell on the darker side of things—to insist on the seeming preponderance of darkness over light, death over life—is seen also in its hymns. The Advent hymn, Veni, veni, rex gloriae, is as gloomy a lucubration as ever was associated with a Church festival. The Homo tristis esto, which is a study of the Lord’s passion apart from His resurrection, is hardly more gloomy. But other poets have more joyful strains. In the Haec est dies triumphalis we have an Easter hymn, and an Ascension hymn in the Coelos ascendit hodie, which are fittingly joyful; and in the Spiritus sancte gratia an invocation of the Comforter more prosaic than its great predecessors, but with its own place in the presentation of that great theme. A rather fine Trinity hymn is the O Pater, sancte, mitis atque pie, written in a sort of sapphic verse with iambic feet before the caesura, and trochaic following it, the feet in each case being determined by accent, not quantity. Mr. Chambers and Mr. Hewett both have translated it.
Of the innumerable hymns and sequences to the saints, we notice that our Lord’s grandmother comes in for an increasing share. Mone in his third volume gives twenty-five, of which sixteen belong to this century and eight to the fourteenth. It is significant that one of them, O stella maris fulgida, is a hymn to Mary, which was altered to the new devotion to her mother. She is hailed in others as the “refuge of sinners” (peccantibus refugium), and declared immaculate (Anna labe carens), and exalted in a way which suggests that the other members of the genealogical line which connects our Lord with Adam have been neglected most unfairly. Why stop with His grandmother and exclude His grandfather? It was in the next century that the cult of Joseph came to the front. Of the Marian hymns of this time the Virginis in gremio is about the best, and the Ave hierarchia comes next. The Ave Martha gloriosa, in commemoration of Martha of Bethany, is a fine hymn in itself, and interesting as one of a group of hymns composed in Southern France in honor of this particular saint. A Church myth brings her to Provence to kill the monster (τερας) from which Tarascon takes its name, and the Church at Arles still bears a sculptured representation of the victory. Her real function in Provence was to take the place of the Martis or Brito-Martis, who was the chief loyal deity, and from whom Marseilles probably took its name. She was either of Cretan or Phoenician origin, and corresponded to the Greek Artemis, her name meaning Blessed Maiden. So her myth was transferred to the over-busy woman of Judea
Per te serpens est subversus, which saved a great deal of trouble.
A hymn to the crown of thorns, Sacrae Christi celebremus, is quite in the manner of Adam of St. Victor; the same marvellous ingenuity of allusion to remote Scripture facts, and the same technical mastery of flowing verse. The Novum sidus exoritur is the oldest Transfiguration hymn—that being now a Church festival—and by no means the worst.
The sequence on the Three Holy Kings (or Magi), who brought offerings to the infant Saviour, which begins Majestati sacrosanctae, is referred by some critics to the next century. But as it occurs in the list of sequences which Joachim Brander, a monk of St. Gall, drew up in 1507 for Abbot Franz von Gaisberg of that monastery, it probably belongs to the fifteenth century. Brander enumerates three hundred and seventy-eight sequences, specifying their subjects and authors, the latter not always successfully, and closes with that which Franz von Gaisberg composed in honor of Notker Balbulus. His list will be found in Daniel’s fifth volume. Of this, in commemoration of the three kings, whose relics are supposed to rest in the cathedral at Koeln (Cologne), he says that it is beautiful and one of the best. Mr. Duffield has left a translation of part:
“A threefold gift three kings have brought
To Christ, God-man, who once was wrought
In flesh and spirit equally;
A God triune by gifts adored—
Three gifts which mark one perfect Lord,
Whose essence is triunity.
“They bring him myrrh, frankincense, gold;
Outweighing wealth of kings untold—
A type in which the truth is known.
The gifts are three, the emblems three:
Gold for the king, incense to deity,
And myrrh, by which his death is shown.”
Of hymn-writers, the most prolific is Jean Momboir, generally known by his Latin name Johannes Mauburnus. He was born in 1460 and died in 1503, and was a Canon Regular in the congregation founded by the Brethren of the Common Life in the Low Countries. He lived for a time at Mount St. Agnes, which makes his emphatic testimony as to the authorship of the De Imitatione of especial importance. His huge ascetic work, the Spiritual Rosegarden (Rosetum spirituale) made him famous, and he was invited to France to reform the Canons Regular, according to the strict observance used in the Low Countries. He was thus, like John Staupitz, a representative of the current revival of that age, which tended to greater austerity, not to faith and joy. He spent the last six years of his life in this labor, dying at Paris in 1503. He was the friend and correspondent of Erasmus. His hymns generally begin with an O, and seem to be written on a system like that of the scholastic treatises. Indeed, his Rosegarden, both by its bulk and its method, suggests a Summa of Christian devotion. From his poem, Eia mea anima, given, there has been extracted the pretty Christmas hymn, Heu quid jaces stabulo, which has been translated several times into English and German.
Next to him comes Casimir, Crown Prince of Poland, whose Omni die dic Mariae is a Marian hymn in one hundred and twenty six verses. Father Ragey, however, asserts in Les Annales de Philosophie Chretienne for May and June, 1883, that Casimir is not the author but the admirer of these verses, that they are an extract from a poem in eleven hundred verses, and that Anselm of Canterbury is the probable author. On this he bases an argument for the reconciliation of England to the Church, which is devoted to the cult of our Lord’s mother. The poem, whosoever wrote it, is a fine one—too good, Protestants will think, for the theme, and too good to take its place among the other verses ascribed to Anselm of Canterbury. Here also there is room to ask a close examination of the manuscripts to which Father Ragey appeals, with reference to their dates. The controversy over the antiquity of the Quicunque vult salvus esse and the authorship of the Imitation suggest caution in taking the ipse dixit of diplomatists.
To an unknown Babo, and to Jacob, schoolmaster of Muldorf, are attributed Marian hymns of no great value. More important is Dionysius Ryckel (1394-1471), a Belgian Carthusian, the character of whose multitudinous writings is indicated by his title, Doctor Ecstaticus. He wrote a Comment on Certain Ancient Hymns of the Church (Enarratio in Hymnos aliquot veteres ecclesiasticos), which puts him next to Radulph de Rivo (ob. 1403) among the earliest of the hymnologists. To Dionysius is ascribed also the long poem on the Judgment, from which Mone has given an extract—Homo, Dei creatura, etc.—by way of comparison with the Dies Irae and the Cum revolvo toto corde. It evidently has been influenced by the former, but is devoted to a picture of eternal torment.
To John Huss we owe the beautiful Communion hymn, Jesus Christus, noster salus, which shows that his alleged heresies did not touch the Church doctrine on this point.
To Peter of Dresden, schoolmaster of Zwickau in 1420, and afterward described as a Hussite or a Waldensian, is ascribed the
“In dulci jubilo
Nu singet und seit fro,”
which is the type of the mixed hymns of this age. It was his purpose to secure the introduction of hymns in the vernacular into the Church services, as his friend Jakob of Misa sought to do in Bohemia. In mixed hymns of this kind he seems to have tried to find the sharp end of the wedge. Some ascribe to him the Puer natus in Bethlehem, which also exists in the mixed form. Both hymns long stood in the Lutheran hymn-books in the mixed form,—for instance, in the Marburg Hymn-Book, which was used by the Lutherans of Colonial Pennsylvania.
The invention of printing from movable types, about 1452, by Johann Gutenberg of Mainz marks an era in Latin hymnology, because of the prompt use of the new method to multiply the Church books in use in the various dioceses. In every part of Western Europe, from Aberdeen, Lund, and Trondhjem, on the north, to the shores of the Mediterranean, the missals, breviaries, and hymnaries were given to the early printers, with the result of bringing to light many fine hymns and sequences whose use had been merely local. The Sarum Breviary and Missal and those of Rome and Paris were printed more frequently than any other. To the Sarum Breviary we owe the fine Transfiguration hymns—Coelestis formam gloriae and O nata lux de lumine and O sator rerum reparator aevi, which Anglican translators have made into English hymns; to the Missal the fine sequence on the crown of thorns, Si vis vere gloriari, of which Dr. Whewell published a translation in Frazer’s Magazine for May, 1849. To the York Processional (1530) we owe the four “proses” which begin Salve festa dies, toto venerabilis aevo, which suggest to Daniel that “in England also there was no lack of those who celebrated the divine majesty in very sweet hymns.”
To the Breviary and Missal of Trondhjem (Drontheim, anciently Nidaros) we owe some of the finest hymns and sequences recovered at this time. Of these the Jubilemus cordis voce is the most characteristic and perhaps the most beautiful—full of local color and characteristic love of nature. Mr. Morgan has translated it; but the dedication hymn, Sacrae Sion adsunt encaenia, has found more favor with Anglican translators, and commends itself by scriptural simplicity. Of course this breviary has fine hymns to St. Olaf, the king who did so much to make Norway a Christian country, although hardly so much as his neglected predecessor, Olaf Tryggveson. Similarly the Swedish missals honor King Eric and St. Birgitta.
The German Church books yield less that is novel probably because the earlier German sources have been so much more thoroughly explored. The breviaries of Lubec, of Mainz, of Koeln, and of Meissen furnish most, but chiefly in praises of the Mother of our Lord and the saints. The Gloriosi Salvatoris nominis praeconia of Meissen is an exception, and has found many admirers and several translators. From Mainz comes the fine hymn in honor of the apostles, Qui sunt isti, qui volant, and that for the martyrs, O beata beatorum, and the Passion hymn, Laus sit Regi gloriae, Cujus rore gratiae.
It is different with the French Church books and those of Walloon Belgium. From the Breton see of Rennes, and those of Angers, Le Mans, and Poitiers in the adjacent provinces of Northwestern France come some of the best hymns of this class. From Rennes comes the pretty and fanciful sequence on the Saviour’s crown of thorns, Florem spina coronavit; from Angers the Christmas hymn, Sonent Regi nato nova cantica, which shows how far the French lag behind the Germans of the same age in handling this theme; also the Advent sequence, Jubilemus omnes una, which suggests Francis’s “Song of the Creatures,” but lacks its tenderness. From Le Mans the Die parente temporum, which Sir Henry Baker has made English in “On this day, the first of days.” From Poitiers the fine Advent sequence, Prope est claritudinis magnae dies, translated by Mr. Hewett. From Noyon, in Northeastern France, the two Christmas hymns, Lux est orta gentibus and Laetare, puerpera, whose beauty is defaced by making the Mother and not the divine Child the central figure.
From the Missal of Belgian Tournay we have the Easter sequence, Surgit Christus cum tropaeo, and the transfiguration sequence, De Parente summo natum, which have found and deserved translators. From that of Liege several sequences, of which the best is that for All Saints Day, Resultet tellus et alta coelorum machina. In the South it is the breviaries of Braga, in Portugal, and Piacenza, in Italy, which have furnished most new hymns.
From the breviaries of the great monastic orders come many hymns, those of the Franciscans furnishing the greater number. That of the Cistercians furnishes the Domine Jesu, noverim me, noverim Te, one of the many hymns suggested by passages in the writings of Augustine of Hippo.
This notice of the early printed Church books, which Daniel, Neale, Morell, and Kehrein have brought under requisition, carries us over into the century of the Reformation, which also is that in which the Renaissance began to affect the matter and manner of hymn-writing. Already in the fifteenth century we have hymns of the humanist type by Aeneas Sylvius (Pope Pius II.); by Adam Wernher of Themar, a friend of Johann Trithemius, a jurist by profession, and the instructor of Philip of Hesse in the humanities; and by Sebastian Brandt, the celebrated author of the “Ship of Fools.” All these give careful attention to classic Roman models in the matter of both prosody and vocabulary. If we were to put Brandt’s Sidus ex claro veniens Olympo alongside the Puer natus in Bethlehem, we should see how little of the life and force of simplicity and reality there was in the new poetry.
The sixteenth century begins with the hymns of the humanist Alexander Hegius, a pupil of the school at Deventer and a protégé of the Brethren of the Common Life, who may have known Thomas à Kempis, as he was born in 1433, or at latest in 1445. He died in 1498, but his hymns appeared in 1501 and 1503. He was the friend of Rudolph Agricola and of Erasmus, and introduced the new learning, especially Greek, into Holland. His hymns are pagan in their vocabulary, although in accord with the orthodoxy of the time. Two lines of his,
“Qui te ‘Matrem’ vocat, orbis
Regem vocat ille parentem,”
might have suggested two of Keble’s, which have given no small offence,
“Henceforth, whom thousand worlds adore,
He calls thee ‘Mother’ evermore.”
To Zacharias Ferrari ample reference has been made in the chapter on the Breviaries. Specimens of his work may be found in Wackernagel’s first volume, as also of the hymns of Erasmus (1467-1536), of Jakob Montanus (1485-1588), of Helius Eobanus Hessus (1488-1540), and Marc-Antonius Muretus. To these Roman Catholic humanists—Eobanus Hessus afterward became a Lutheran—might have been added J. Ludovicus Vives (1492-1540), Marc-Antonio Flaminio (1498-1550), and Matthias Collinus (ob. 1566). Wackernagel does add Joste Clichtove (ob. 1543), and Jakob Meyer (1491-1552), who did not attempt original hymns, but recast in classic forms those already in use. Clichtove was a Fleming, and one of the earliest collectors.
The series of Protestant hymn-writers joins hard on to that of the Roman Catholic humanists. In the main they belong to the same school. Their hymns are not, like the Protestant German hymns, the spontaneous and inevitable outpouring of simple and natural emotion—a quality which puts Luther and Johann Herrmann beside Bernard of Clairvaux and Thomas of Celano. They are the scholastic exercises of men singing the praise of God in a tongue foreign to their thought. Even the best of them, George Fabricius of Chemnitz, whose edition of the early Christian poets has laid us under permanent obligations, although the most careful to avoid paganisms in his hymns, and the most influenced by the earlier Latin hymns, never impresses us with the freedom and spontaneity of his verse. The series runs: Urbanus Rhegius (ob. 1541), Philip Melanchthon (1497-1572), Wolfgang Musculus (1497-1563), Joachim Camerarius (1500-74), Paul Eber (1511-69), Bishop John Parkhurst of Norwich (1511-74), Johann Stigel (1515-71), George Fabricius (1516-71), George Klee, or Thymus (fl. 1548-50), Nicholas Selneccer (1530-92), Ludwig Helmbold (1532-98), Wolfgang Ammonius (1579), and Theodore Zwinger (1533-88). Recasts of old hymns both as to literary form and theological content we have from Hermann Bonn (1504-48), Urbanus Rhegius, George Klee, and Andreas Ellinger (1526-82). The last-named was a German physician who graduated at Wittemberg in 1549. His Hymnorum Ecclesiasticorum Libri Tres (1578) is described by Daniel as the most copious collection he has seen, but worthless as an authority in its first and second books, as the hymns in these are altered for metrical reasons. Hermann Bonn was a Westphalian, who became the first Lutheran Superintendent in Lubeck, and introduced the Reformation into Osnabruck. He published the first hymn-book in Platt-Deutsch in 1547.
To a later generation belongs Wilhelm Alard (1572-1645), the son of a Flemish Lutheran, who fled to Germany from the Inquisition. Wilhelm studied at Wittemberg, and became pastor at Crempe in Holstein, and published two or perhaps three small volumes of original Latin hymns. Dr. Trench has extracted from one of these two hymns. Of that to his Guardian Angel, Chancellor Benedict, Dr. Washburn, and Mr. Duffield have made translations. This is Mr. Duffield’s:
CUM ME TENENT FALLACIA.
When specious joys of earth are mine,
When bright this passing world doth shine,
Then in his watchful heavenly place
My angel weeps and veils his face.
But when with tears my eyes o’errun
Deploring sin that I have done,
Then doth God’s angel, set to keep
My soul, rejoicing, cease to weep.
Far hence be gone, ye fading joys,
Which spring from earth’s too brittle toys!
Come hither, tears! for I would show
That penitence by which ye flow.
I would not be in evil glad,
Lest he, my angel, should be sad;
Rise then, my true, repentant voice,
That angels even may rejoice.
Another on the Eucharist Mr. Duffield alone has translated:
SIT IGNIS ATQUE LUX MIHI.
When I behold thy sacred blood,
Thy body broken for my good;
O blessed Jesus, may they be
As flame and as a light to me.
So may this flame consume away
The sins which in my bosom stay,
Destroying fully from my sight
All vanity of wrong delight.
So may this light which shines from thee
Break through my darkness utterly,
That I may seek with fervent prayer,
Thine own dear guidance everywhere.
A very different group are the hymn-writers of the Jesuit Order, to whom we owe many hymns which have been ascribed to mediaeval authors, although they have marked characteristics which betray their authorship. Thus the Eia Phoebe, nunc serena has been ascribed to Innocent III., the O esca viatorum to Thomas Aquinas, the O gens beata coelitum to Augustine, the Pone luctum, Magdalena to Adam of St. Victor; while the later Middle Ages have been credited with the Angelice patrone, the Ecquis binas columbinas, the Jesu meae deliciae, and the Plaudite coeli. The London Spectator ascribes a very early origin to the Dormi, fili, dormi. All these are Jesuit hymns, collected by Walraff (1806) out of the Psalteriolum Cantionum Catholicarum a Patribus Societatis Jesu. The title of that collection (Psalteriolum) is suggestive of the contents. As the critics of the Society long ago remarked, there is a mark of pettiness on the literature, the art, the architecture, and the theology of the Jesuits. In both prose and poetry they tend to run into diminutives. No hymn of theirs has handled any of the greatest themes of Christian praise in a worthy spirit. The charge made against them by the Dominicans that in their labors to convert the Chinese and other pagans they concealed the cross and passion of our Lord, and presented Him as an infant in His mother’s arms, whether literally true or not, is not out of harmony with their general tone. Christ in the cradle or on the lap of His mother is the fit theme of their praises. In their hands religion loses its severity and God His awfulness. To win the world they stooped to the world’s level, and weakened the moral force of the divine law by cunning explanations, until, through Arnauld and his fellow-Jansenists, “Christianity appeared again austere and grave; and the world saw again with awe the pale face of its crucified Saviour.”
Some of the Jesuit hymns are very good of their kind. The Dormi, fili, dormi anticipates the theme of Mrs. Browning’s “The Virgin Mary to the Child Jesus,” and of Dr. George Macdonald’s “Babe Jesus Lay on Mary’s Lap.” It is beautiful in its way, but betrays its Jesuit origin by its diminutives. The Ecquis binas columbinas is a very graceful poem, and the best passion hymn of the school, but is below the subject. The Tandem audite me is a hymn based on the false interpretation of Solomon’s Song, but is very pretty. The Pone luctum, Magdalena is perhaps the greatest of all Jesuit hymns, and has found nine Protestant translators to do it into English. It is rather a fine poem than a fine hymn. The Parendum est, cedendum est is a death-bed hymn whose length and ornateness rob it of a sense of reality. Of the Altitudo, quid hic jaces and the Plaudite Coeli Mr. Duffield has left versions which will enable our readers to judge of their worth for themselves:
ALTITUDO, QUID HIC JACES?
Majesty, why liest thou
In so low a manger?
Thou that kindlest heavenly fires
Here a chilly stranger!
O what wonders thou art doing,
Jesus, unto men;
By thy love to us renewing
Paradise again!
Strength is made of no account;
Space is here contracted;
He that frees in bonds is bound;
Time’s new birth enacted.
Yes, thy little lips may touch
Mary’s spotless bosom;
Yes, thy bright eyes weep for men
While heaven’s joy shall blossom.
PLAUDITE COELI!
Lo! heaven rejoices,
The air is all bright,
And the earth gives her voices
From depth and from height.
For the darkness is broken,
Black storm has passed by,
And in peace for a token
The palm waves on high.
Spring breezes are blowing,
Spring flowers are at hand,
Spring grasses are growing
Abroad in the land.
And violets brighten
The roses in bloom,
And marigolds heighten
The lilies’ perfume.
Rise then, O my praises,
Fresh life in your veins,
As the viol upraises
The gladdest of strains.
For once more he sees us
Alive, as he said;
Our holy Lord Jesus
Escaped from the dead.
Then thunder ye mountains,
Ye valleys resound,
Leap forth, O ye fountains,
Ye hills echo round.
For he alone frees us,
He does as he said,
Our holy Lord Jesus
Alive from the dead.
The later additions to the stock of Latin hymns are important only to the student of Roman Catholic liturgies, as connected with the new devotions sanctioned from time to time by the Congregation of Sacred Rites. Thus the devotion to the Sacred Heart led to the writing of the hymn Quicunque certum quaeritis, which the Roman Breviary has copied from the Franciscan, and whose translation by Mr. Caswall has found its way even into Protestant hymn-books. And the crowning sanction of the extravagant reverence for our Lord’s mother, the declaration that she was conceived without sin, and the institution of the feast of the Immaculate Conception, caused Archbishop John von Geissel of Koeln to write, in 1855, a new sequence for the Missal service, Virgo virginum praeclara.
Last in the series of the Latin hymn-writers stands the present pope, Leo XIII., who is the third pope in the long series to whom any hymn can be ascribed with any degree of certainty, the other two being Damasus and Urban VIII. In his Latin poems, published in 1881, there are three hymns in honor of two bishops of Perugia who suffered martyrdom in the early age of the Church. They are not remarkable for poetical inspiration, although they show that his Jesuit masters imbued him with the rules of classic verse and expression. All his poems have been reprinted in this country (Baltimore, 1886), with an English version by the Jesuits of Woodstock College.
In any other field of Christian hymnology we should close our account of the past by the expression of confidence in the fertility of the future. But as regards Latin hymnology, we feel that the period of greatest value has passed by, and the record is sealed. While it is true that
“Generations yet unborn
Shall bless and magnify the Lord,”
as Rouse sings, we feel that it will not be in the medium of a dead language, but in the tongues “understanded of the people.” The attempt to maintain Latin as the language—as the exclusive speech of Christian worship in Western Europe, is one of those parts of the Roman Catholic system which are already condemned by results. The comparative barrenness of Latin hymnology for the past hundred years is evidence enough that this is not the channel in which Christian inspiration now flows; and the attention paid even by Roman Catholic poets to hymn-writing in the national languages is fresh evidence of the readiness of that communion to adapt itself to new conditions as soon as this is seen to be inevitable.
CHAPTER XXXI.
LATIN HYMNOLOGY AND PROTESTANTISM.
It has been asked by both Roman Catholics and Protestants—and not unfairly—whether the interest shown for the last half century by Protestant writers in the hymns of Latin Christendom, is a legitimate one. It is said by the former: “You are poaching on our preserves. All this you admire so much is what your fathers turned their backs upon when they renounced the Roman obedience. You cannot with any consistency attempt to naturalize in your churches and their services, hymns which have been written for a worship which differs in idea and principle, not in details merely, from your own. At best you can pick out a little here and a little there, which seems to suit you. But even then you are in danger of adopting what teaches doctrine which your Protestant confessions and their expositors denounce as idolatry, as when the compilers of the hymnal in use by American Presbyterians adopted Mr. Caswall’s English version of Quicunque certum quaeritis, ignoring its express reference to the devotion to the Sacred Heart. This is a gross instance of what you are doing all the time. If it lead you back to the bosom of the Catholic Church we shall be glad of it. But it grates on Catholic nerves to see you employing the phrase which we regard as a serious statement of doctrinal truth, as though it were a mere purple patch of rhetoric.”
This leads us to ask what the Reformation was in the idea of the Reformers themselves. They never took the ground that the religious life of Protestant nations and churches was out of all relation to the life of the nations and churches of Western Europe, as these were before Luther began his work. With all their regard for the Scriptures, they never assumed that out of these could be created a Christian Church upon ground previously held by Antichrist and him alone. Luther declared that the elements of the Church for whose upbuilding he was laboring were just those in which he had been educated. As he expressed it, these were found in the Catechism taught to every child in Germany, and which embraced the creed, the commandments, the sacraments, and the Our Father. What he had learned from study of the New Testament was to give these elements their due prominence, and to disengage them from the additions and corruptions by which they had been obscured. It was not a destructive revolution, but a change of doctrinal perspective for which he was contending. He never lost his relish for the good things he had learned in the Church of his childhood. While he rendered the service into the German speech of the people, he followed in the main the old order of the service in his Deutsche Messe. He also rendered into German sixteen old hymns, twelve from the Latin, from Ambrose down to Huss, and four from the old German of the Middle Ages. In his House-Postil he speaks with great enthusiasm of the hymns and sequences he had learned to sing in church as a boy; and in his Table Talk, while he censures Ambrose as a wordy poet, he praises the Patris Sapientia, but above all the Passion hymn of Pope Gregory the Great, Rex Christe factor omnium, as the best of hymns, whether Latin or German.
Melanchthon’s gentler spirit more than shared in Luther’s reverence for the good in the mediaeval Church. The antithesis to Melanchthon, the representative of the extreme party among Protestants, is Matthias Flacius Illyricus, a man of Slavic stock and uncompromising temper. Yet he also searched the past for witnesses to the truth which Luther had proclaimed. He appeals to a hymn in the Breviary of the Premonstratensian Order, as old, he thinks, as the twelfth century, which testifies against saint worship:
Adjuvent nos eorum merita,
Quos propria impediunt scelera?
Excuset eorum intercessio,
Quos propria accusat actio?
At tu, qui eis tribuisti
Coelestis palmam triumphi,
Nobis veniam non deneges peccati.
In the same spirit he and his associates edited the first great Protestant work on Church history—the Magdeburg Centuries (1559-74, in thirteen folio volumes). The first Protestants had no more idea of surrendering the history of the Church to the champions of the Roman Catholic Church, than of giving up to them the New Testament. They held that down through all the ages ran a double current of pure Christianity and scholastic perversion of that, and that the Reformation succeeds to the former as the Tridentine Church to the latter. This especially as regards the great central point in controversy, the part of grace and of merit in the justification of the sinner. And they found the proof of this continuity especially in the devotions of the early Church. They found themselves in that great prayer of the Franciscan monk, which the Roman Missal puts into the mouth of her holiest members as they gather around the bier of the dead:
Quid sum miser tunc dicturus,
Quem patronum rogaturus,
Quum vix justus sit securus?
Rex tremendae majestatis,
Qui salvandos salvas gratis,
Salve me, fons pietatis!
“Whenever in the Middle Ages,” says Albrecht Ritschl, “devotion, so far as it has found articulate expression, rises to the level of the thought that the value of the Christian life, even where it is fruitful of good works, is grounded not upon these as human merits, but upon the mercy of God... then the same line of thought is entered upon as that in which the religious consciousness common to Luther and Zwingli was able to break through the connection which had subsisted between Catholic doctrine and the Church institutions for the application of salvation.... Whenever even the Church of Rome places herself in the attitude of prayer, it is inevitable that in the expression of her religious discernment, in thanksgiving and petition, all the benefits of salvation should be referred to God or to Christ; the daily need for new grace, accordingly, is not expressed in the form of a claim based upon merits, but in the form of reliance upon God.”26
That the Latin hymns of those earlier centuries show a steadily increasing amount of unscriptural devotion to the mother of our Lord and to His saints, and of the materializing view of our Lord’s presence with His Church in the Communion, is undeniable. But even in these matters the hymns of the primitive and mediaeval Church are a witness that these and the like misbeliefs and mispractices are a later growth upon primitive faith and usage.
The first generation of Protestants, to which Luther, Melanchthon, and Zwingli belong, had been brought up on the hymns of the Breviary and of the Missal, and they did not abandon their love for these when they ceased to regard the Latin tongue as the only fit speech for public worship. They showed their relish for the old hymns, by publishing collections of them, by translating them into the national languages, by writing Latin hymns in imitation of them, and even by continuing their use in public worship to a limited extent.
As collectors and editors of the old Latin hymns, the Protestants of the sixteenth century surpassed the Roman Catholics of that age. Over against the names of Hermann Torrentinus (1513 and 1536), Jacob Wimpheling (1519), Joste Clichtove (1515-19), Jacob van Meyer (1535), Lorenzo Massorillo (1547), and George Cassander (1556), the Roman Catholic hymnologists of the half century which followed the Reformation, we may place the anonymous collector of Basel (1538), Johann Spangenberg (1545), Lucas Lossius (1552 et seq., with Preface by Melanchthon), Paul Eber (1564), George Fabricius (1564), Christopher Corner (1568), Hermann Bonn (1569), George Major (1570), Andreas Ellinger (1573), Adam Siber (1577), Matthew Luidke (1589), and Francis Algerman (1596). All these, with the possible exception of the first, were Lutherans, trained in the humanistic school of Latin criticism and poetry; but only two of them found it needful or desirable to alter the hymns into conformity with the tastes of the age. The collections of Hermann Bonn, the first Lutheran superintendent of Lubeck, and that of George Fabricius, are especially important, as faithfully reproducing much that else might have been lost to us.
The work of translating the old Latin hymns fell especially to the Lutherans. Roman Catholic preference was no stronger for the original Latin than that of the Reformed for the Psalms. Of the great German hymn-writers from Luther to Paul Gerhardt, nearly all made translations from the storehouse of Latin hymnody, Bernard of Clairvaux being the especial favorite with Johann Heermann, John Arndt, and Paul Gerhardt. And even in hymns which are not translations, the influence of the Latin hymns is seen in the epic tone, the healthy objectivity of the German hymns of this age, in contrast to the frequently morbid subjectivity of those which belong to the age of Pietism.
More interesting to us are the early translations into English. The first are to be found in the Primer of 1545, a book of private devotions after the model of the Breviary, published in Henry VIII.’s time both in English in 1545 and again in Latin (Orarium) in 1546. In the next reign a substitute for this in English alone was prepared by the more Protestant authorities of the Anglican Church, in which, besides sundry doctrinal changes, the hymns were omitted. But the scale inclined somewhat the other way after Elizabeth’s accession. The English Primer of 1559 and the Latin Orarium of 1560 are revised editions of her father’s, not of her brother’s publications. The parts devoted to the worship of Mary are omitted, but the prayers for the dead and the hymns are retained. These old versions are clumsy enough, but not without interest as the first of their kind. Here is one with the original text from the Orarium, differing from any other authority known to us:
Rerum Creator omnium,
Te poscimus hoc vesperi
Defende nos per gratiam
Ab hostis nostri fraudibus.
Nullo ludamur, Domine,
Vel somnio vel phasmate:
In Te cor nostrum vigilet,
Nec dormiat in crimine.
Summe Pater, per Filium
Largire quod Te poscimus:
Cui per sanctum Spiritum
Aeterna detur gloria. Amen.
O Lord, the Maker of all thing,
We pray thee now in this evening
Us to defend, through thy mercy,
From all deceit of our enemy.
Let us neither deluded be,
Good Lord, with dream nor phantasy.
Our heart waking in thee thou keep,
That we in sin fall not on sleep.
O Father, through thy blessed Son,
Grant us this our petition;
To whom, with the Holy Ghost, always
In heaven and earth be laud and praise. Amen.
It is not wonderful that when the Anglo-Catholics sought to revive the Primer as “the authorized book of Family and Private Prayer” on the same footing as the Prayer book, they took the liberty of substituting modern versions of the hymns for these “authorized” translations.27 But the Primer, whatever its authority, never possessed that much more important requisite to success—vitality. A very few editions sufficed for the demand, and Bishop Cosin’s attempt to revive it in Charles I.’s time only provoked a Puritan outcry against both him and it. Rev. Gerard Moultrie has attempted to revive it in our own time, as “the only book of private devotion which has received the sanction of the English Church,” and has not achieved even thus much of success. No Prynne has assailed him.
In the Book of Common Prayer, besides such “canticles” as the Gloria in Excelsis and the Te Deum, there is but one hymn, an English version of the Veni, Creator Spiritus in the Ordination Service. It is the wordiest of all known versions, rendering one hundred and five Latin by three hundred and fifty-seven English words, but is not without its old-fashioned felicities. The revisers of 1661 cut it down by omitting just half of it, and modernized the English in a number of places. Its very verbosity seems to have suggested Bishop Cosin’s terse version, containing but four more words than the original, which, however, it somewhat abridges. This was inserted in 1661 as an alternate version. The author of the paraphrase in the Prayer-Book is unknown. It is not Bishop Coverdale, as his, although translated at second-hand from Luther, as, indeed, all his hymns are from some German source, is far closer and less wordy.28 It also was adopted into the old Scottish Psalter of the Reformation, where it appears in the appendix, along with a metrical version of the Apostle’s Creed and other “uninspired compositions.”
From the Reformation until about fifty years ago, there was among English-speaking people no interest in Latin hymnology worth speaking of. A few Catholic poets, like Crashaw and Dryden, honored their Church versions from the hymns of the Breviary. But even John Austin, a Catholic convert of 1640, when he prepared his Devotions in the Ancient Way of Offices after the model of the Breviary, wrote for it hymns of his own instead of translating from the Latin. Some of these (“Blessed be Thy love, dear Lord,” and “Hark, my soul, how everything”) have become a part of our general wealth. Of course some versions of a homely sort had to be made for Catholic books of devotion, and I possess The Evening Office of the Church in Latin and English (London, 1725), in which the Vesper hymns of the Roman Breviary are closely and roughly versified. It is notable that “the old hymns as they are generally sung in churches”—i.e., the hymns as they stood before the revision of 1631, are printed as an appendix to the book, showing how slow English Catholics were to accept the modernization of the hymns which the papacy had sanctioned nearly a century before.
Mr. Orby Shipley, in his Annus Sanctus (London, 1884), gives a large number of these early versions from the Roman Catholic Primers of 1619, 1684, 1685, and 1706; from the Evening Office of 1710, 1725, and 1785; and from the Divine Office of 1763 and 1780. The translations of 1619 have been ascribed to William Drummond, of Hawthornden, and those of 1706 to Dryden. Drummond was the first Scotchman who adopted English as the language of literature, and although a Protestant, he belonged to the Catholicizing party represented by William Forbes, the first Protestant bishop of Edinburgh. Three hymns are given in Sir Walter Scott’s edition of Dryden on the authority of English Roman Catholic tradition, the best known being his version of the Veni Creator Spiritus. These three are found in the Primer of 1706, along with versions of the other hymns of the Roman Breviary sufficiently like them to suggest that they are all by the same hand. But this judgment is disputed.
Among Protestants the neglect was as great. So profuse a writer of hymns for the Christian year as George Wither translated only the Te Deum and the Veni, Creator Spiritus into English verse.29 Tate and Brady, in their Supplement (1703) to their New Version of the Psalms (1696), published a translation of the Veni, Creator Spiritus. But Bishop Symon Patrick was the only hymn-writer of that age who may be said to have given any special attention to Latin hymns. His hymns were chiefly translations from that source, especially Prudentius, and Lord Selborne mentions that of Alleluia, dulce carmen, as the best.
The Methodist revival, which did so much to enrich our store of hymns, and which called attention anew to those of Germany, accomplished nothing for us as regards Latin hymns. The Earl of Roscommon’s translation of the Dies Irae (1717), and Dr. Johnson’s affecting reference to the stanza,
Quaerens me sedisti lassus,...
stand almost alone in that age. It was not until the Romantic movement in Germany and then in England broke the bonds of a merely classic culture, taught the world the beauty of Gothic art, and obliged men to revise their estimate of the Middle Ages, that the singers of the praises which sounded through those earlier centuries had a fair chance to be judged at their real worth. The forerunner of that movement was Johann Gottfried von Herder, who indeed may be said to have anticipated the whole intellectual movement of the past century, Darwinism not excepted. From his friend and master Hamann, “the Magus of the North,” he had learned “the necessity for a complete and harmonious expression of all the varied faculties of man,” and that “whatever is isolated or the product of a single faculty is to be condemned.” This made him as much discontented with the eighteenth century and its literature and philosophy of the enlightened understanding, as Hamann himself was. It was the foundation for that Catholic taste which enabled him to appreciate the excellence of all those popular literatures which are the outflow of the life of whole peoples. His Voices of the Peoples did for the Continent what Bishop Percy’s Reliques did for England, and did it much better. He saw that “the people and a common sentiment are the foundations of a true poetry,” and the literature of the schools and that of polite society are equally condemned to sterility. For this reason he had small respect for that classic Latin literature at whose bar every modern production was impleaded. He found far more genuine life and power in the Latin poems of the Jesuit father, Jacob Balde, and still more in the hymns of the Latin Church. His Letters for the Promotion of Humanity (1794-96) contain a passage of classic importance:
“The hymns which Christianity introduced had for their basis those old Hebrew Psalms which very soon found their way into the Church, if not as songs or anthems, at any rate as prayers.... The songs of Mary and of Zacharias, the Angelic Salutation, the Nunc Dimittis of Simeon, which open the New Testament, gave character more immediately to the Christian hymns. Their gentler voice was more suitable to the spirit of Christianity than even the loud trumpet note of that old jubilant Hallelujah, although that note was found capable of many applications, and was now strengthened with the words of prophet or psalmist, now adapted to gentler strains. Over the graves of the dead, whose resurrection was already present to the spirit’s vision, in caves and catacombs, first were heard these psalms of repentance and prayer, of sorrow and hope, until after the public establishment of Christianity, they stepped out of the dark into the light, out of solitude into splendid churches, before consecrated altars, and now assumed a like splendor in their expression. There is hardly any one who can listen to the Jam moesta quiesce querula of Prudentius without feeling his heart touched by its moving strains, or who can hear the funeral sequence Dies irae, dies illa, without a shudder, or whom so many other hymns, each with its own character—e.g., Veni, Redemptor gentium; Vexilla Regis prodeunt; Salvete flores Martyrum; Pange, lingua, gloriosi, etc., will fail to be carried into that frame of feeling which each seeks to awaken, and with all its humility of form and its churchly peculiarities, never fails to command. In one there sounds the voice of prayer; another could find its accompaniment only in the harp; in yet another the trumpet rings, or there sounds the thousand-voiced organ, and so on.
“If we seek after the reason of this remarkable effect, which we feel in hearing these old Christian hymns, we find it somewhat peculiar. It is anything but the novelty of the thoughts which here touches and there shakes us. Thoughts in these hymns are found but sparingly. Many are merely solemn recitations of a well-known story, or they are familiar petitions and prayers. They nearly all repeat each other. Nor is it frequently surprisingly fine and novel sentiments with which they somehow permeate us; the novel and the fine are not objects in the hymns. What, then, is it that touches us? Simplicity and Veracity. Here sounds the speech of a general confession of one heart and one faith. Most of them are constructed either so as to be fit for use every day of the year, or so as to be used on the festivals of the various seasons. As these come round there comes with them in constant recurrence their rehearsal of Christian doctrines. There is nothing superfine in the hymns as regards either emotion, or duty, or consolation. There reigns in all of them a general popularity of content, expressed in great accents. He who seeks novel thoughts in a Te Deum or a Salve Regina looks for them in the wrong place. It is just what is every day and always known, which here is to serve as the garb of truth. The hymn is meant to be an ambrosial offering of nature, deathless like that, and ever returning.
“It follows that, as people in these Christian hymns did not look for the grace of classic expression or the pleasurable emotion of the instant—in a word, what we expect from a work of art, they produced the strangest effects at once after their introduction. Just as Christian hands overthrew the statues and temples of the gods in honor of the unseen God, so these hymns contained a germ which was to bring about the death of the pagan poetry. Not only were those hymns to gods and goddesses, heroes and geniuses, regarded by the Christians as the work of unbelievers or misbelievers, but the germ from which they sprang, the poetic and sportive fancy, the pleasure and rejoicing of the peoples in their national festivals, were condemned as a school of evil demons; yes, even the national pride, to which those songs appealed, was despised as a perilous though splendid sin. The old religion had outlived its time, the new had won its victory, when the absurdity of idol-worship and pagan superstitions, the disorders and abominations which attended the festivals of Bacchus, Cybele, and Aphrodite, were brought to the light of day. Whatever of poetry was associated with these was a work of the devil. There began a new age for poetry, music, speech, the sciences, and indeed for the whole direction of human thought.”
As the Romanticist movement gained ground in Germany, attention to the early hymns increased. Even Goethe, the weltkind among the prophets, was influenced. Hence his use of the Dies Irae in the first part of Faust, although he was pagan enough to care for nothing at Assisi except the Roman remains. A. W. Schlegel made a number of translations for the Musen-Almanach. Then came the long series of German translators, of whom A. J. Rambach, A. L. Follen (brother of Professor Charles Follen of Harvard), Karl Simrock (1850 and 1866), and G. A. Koenigsfeld (1847 and 1865) are the most notable. Much more important to us are the German collectors: G. A. Björn (a Dane, 1818), J. C. von Zabuesnig (1822 and 1830), H. A. Daniel (Blüthenstrauss, 1840; Thesaurus, 1841-56), F. J. Mone (1853-55), C. B. Moll (1861 and 1868), P. Gall Morel (1866), Joseph Kehrein (1873). To the unwearied thoroughness of these editors, more than of any other laborers in this field, we owe our ampler access to the treasures of Latin hymnody. But what field of research is there in which the scholarship of Germany has not laid the rest of the world under obligations?
In English literature the Romanticist movement begins properly with Sir Walter Scott. Himself a Presbyterian, he was brought up on the old Scotch Psalm-book, for which he entertained the same affection as did Burns, Edward Irving, Campbell, Carlyle, and Archdeacon Hare. He opposed any attempt to improve it, on the ground that it was, “with all its acknowledged occasional harshness, so beautiful that any alterations must eventually prove only so many blemishes.” But his literary tastes led him to a lofty appreciation of the Anglican liturgy—a circumstance which has led many to class him as an Episcopalian—and equally for the poetry of the mediaeval hymns. His vigorous version of a part of the Dies Irae inserted in The Lady of the Lake (1805) gives him his smallest claim to mention in the history of hymnody. It was the new atmosphere he carried into the educated world, his fresh and hearty admiration of admirable things in the Middle Ages, which had been thought barbarous, that makes him important to us. He gave the English and Scottish people new weights and measures, new standards of critical judgment, which emancipated them from narrow, pseudo-Protestant traditions. He made the great Church of undivided Western Europe intelligible. No doubt many follies resulted from this novel lesson, the worst of all being contempt for Luther and his associates in the Reformation. The negations which attend such revolutions in opinion always are foolish exaggerations. It is the affirmations which are valuable and which remain. And Romanticism for more than half a century has been affecting the religious, the social, the intellectual life of Great Britain and America in a thousand ways, and with, on the whole, positive and beneficial results. Its most powerful manifestation was in the Oxford movement,30 but both in its causes and its effects it has transcended the limits which separate the divided forces of Protestantism.
Naturally the Oxford movement was the first to turn attention to the hymns of the Middle Ages, or what it regarded as such. We use this qualified expression because its leaders at the outset were much better poets than hymnological scholars, and welcomed anything in the shape of a Latin hymn as “primitive,” no matter what. Isaac Williams, in the British Magazine in 1830, published a series of translations of “primitive hymns” which he gathered into a volume in 1839. They were from the Paris Breviary, of whose hymns only one in fourteen were older than 1685, and most of them not yet a hundred years old. Rev. John Chandler, in his Hymns of the Primitive Church (1837), drew on Santeul and Coffin with equal freedom, evidently supposing he was going back to the early ages for his originals. Bishop Mant, in his Ancient Hymns from the Roman Breviary (1837), did a little better, although not half-a-dozen hymns in that Breviary are unaltered from their primitive forms, and many are no older than the fifteenth or sixteenth century. Rev. Edward Caswall, an Oxford convert to the Church of Rome, naturally confined his Lyra Catholica (1849) to the Breviary hymns, supplementing those of Rome with some from Paris. The first collection published by Dr. Newman (Hymni Ecclesiae, Pars I., 1839) was confined to the Paris Breviary, but with the notice that they “had no equal claim to antiquity” with “the discarded collections of the ante-reform era.” But he claimed on rather slight ground that they “breathe an ancient spirit, and even where they are the work of one pen, are the joint and indivisible contribution of many ancient minds.” This is an opinion of the work of Santeul and Coffin in which neither Cardinal Newman nor the Gallican Church would agree to-day.
In fact, these English scholars, with their constant habit of making Latin verse after classic models from their school-days, and their entire want of familiarity with post-classic Latin, found what pleased them best in the two Breviaries of Rome and Paris. With that they seemed likely to stop. It was Dr. John Mason Neale (1851-58) who, among translators, first broke these bounds, went to the older sources, and introduced to English readers, both by his collections and his translations, the great hymns of the Western Church. As a translator he leaves much to be desired. His ideas as to faithful reproduction of the form of his originals are vague. His hymns too often might be said to be based on the Latin text rather than to reproduce it. But they are spirited poems, whose own vigor and beauty sent readers to the original, and they were not disappointed.
From that time we have had a series of excellent workers in this field—John Keble, Rev. W. J. Blew (1855), Mr. J. D. Chambers (1857 and 1866), Rev. J. W. Hewett (1859), Sir Henry Baker (1861 and 1868), Rev. Herbert Kynaston (1862), Rev. J. Trend (1862), Rev. P. S. Worsley (1863), Earl Nelson (1857 and 1868), Rev. Richard F. Littledale (1867), R. Campbell, of the Anglo-Catholic party; and Dean Stanley, Mrs. Charles (1858 and 1866) and Dr. Hamilton Magill (1876) outside its ranks. Theirs have been no inconsiderable part of those labors which have made the last thirty years the golden age of English hymn-writing, surpassing even the era of the Methodist revival.
In America the work was begun in 1840 with a modest little volume published at Auburn, in New York, and ascribed by Mr. Duffield to Dr. Henry Mills of Auburn Theological Seminary, who in 1856 also published a volume of translations of German hymns. His earlier book was The Hymn of Hildebert and the Ode of Xavier, with English Versions, and contained thirty-five duodecimo pages. Next in order came Dr. John Williams, Bishop of Connecticut, with Ancient Hymns of the Holy Church (1845). Dr. William R. Williams of New York, in his address on “The Conservative Principle in our Literature,” delivered in 1843, made a reference to the Dies Irae, which gave him the occasion to publish in an Appendix the literary history of the great hymn, giving the text along with Dr. Trench’s version and his own. This seems to have given the impulse which has made America so prolific in translations of that hymn, only Germany surpassing us in this respect. Dr. Abraham Coles may be said to have led off with his volume, containing thirteen translations in 1847. But it was not until after the war for the Union that the productive powers of American translators were brought into play. Much, no doubt, was due to foreign impulse, especially from Dr. Trench and Dr. Newman; but it is notable that in America far more work has been done outside than inside the Episcopalian communion.
Dr. Coles again in 1866, Mr. Duffield in 1867, Chancellor Benedict in 1869, Hon. N. B. Smithers in 1879 and 1881, and Mr. John L. Hayes in 1887 published volumes of translations. But far more numerous are the poets whose versions of Latin hymns have appeared in various periodicals or in collections like Professor Coppée’s Songs of Praise (1866), Dr. Schaff’s Christ in Song (1869), Odenheimer and Bird’s Songs of the Spirit (1871), Dr. H. C. Fish’s Heaven in Song (1874), Frank Foxcroft’s Resurgit (1879), and Dr. Schaff and Arthur Gilman’s Library of Sacred Poetry (1881 and 1886). Of these contributing poets we mention Dr. E. A. Washburn, whose translations have been collected in his posthumous volume, Voices from a Busy Life (1883); Dr. Ray Palmer, our chief sacred singer, whose versions of the O esca viatorum and the Jesu dulcis memoria are as classic as his “My faith looks up to Thee;” Dr. A. R. Thompson, to whom the present volume is under great obligations; Rev. J. Anketell, another of its benefactors; Rev. M. Woolsey Stryker, Rev. D. Y. Heisler, Rev. Franklin Johnson, D.D., and Rev. W. S. McKenzie, D.D. Besides these we may mention the anthology of translations published by the Rev. F. Wilson (1859), of texts by Professor F. A. March (1874 and 1883), and of both texts and translations by Judge C. C. Nott (1865 and subsequent years).
It is not, however, only as literature, but in the actual use of the American churches, that the Latin hymns have made a place for themselves. Since 1859, when the Andover professors published the Sabbath Hymn and Tune-Book, with original translations furnished by Dr. Ray Palmer, there has been a peaceful revolution in American hymnology. Every one of the larger denominations and many of the smaller have provided themselves with new hymn-books, in which the resources of English, foreign, and ancient hymnology have been employed freely, and with more exacting taste as to sense and form, than characterized the hymn-books of the era before the war. While the compilers have drawn freely upon Caswall, Neale, Chandler, and the Anglican Hymns Ancient and Modern (1861), in many cases original translations were given, as in Hymns of the Church for the (Dutch) Reformed Church, of which Dr. A. R. Thompson was one of the editors; and Dr. Charles Robinson’s Laudes Domini (1884), to which Mr. Duffield contributed. And there is evidence that the hymns thus brought into Church use from the storehouse of the earlier Christian ages have helped thoughtful Christians to realize more fully the great principle of the Communion of the saints—to realize that all the faithful of the present are bound in spiritual brotherhood with those who held to the same Head and walked in the light of the same faith in bygone centuries, even though it was with stumbling and amid shadows, from which our path by God’s good providence has been set free.
CHAPTER XXXII.
BIBLIOGRAPHICAL NOTES.
The first sources of the Latin hymns and sequences are the manuscript and printed breviaries and missals of the Western Church. Both these have been explored by the collectors from Clichtove to Kehrein, although it cannot be said that the examination has been exhaustive either as regards the manuscripts or the printed books.
The following is an approximate list of the printed breviaries which have been examined by modern collectors:
| LOCAL BREVIARIES. | |||
|---|---|---|---|
| Aberdonense, | Aberdeen, | 1509-10, | Daniel. |
| Ambrosianum, | Milan, | 1557, | Neale, Morel, Zabuesnig. |
| Argentinense, | Strasburg, | 1520, | Neale. |
| Basiliense, | Basel, | 1493, | Morel. |
| Bracharense, | 1494, | Neale. | |
| Caduncense, | Cahors, | Neale. | |
| Coloniense, | Koeln, | 1521, | Zabuesnig. |
| Constantiense, | Konstanz, | 1504, 1516, | Morel, Daniel. |
| Cordubiense, | Cordova, | 1583, | Morel. |
| Cracoviense, | Krakau, | 1524, | Morel. |
| Curiense, | Kur, | c. 1500, | Morel. |
| Eboracense, | York, | Neale, Newman. | |
| Erfordense, | Erfurt, | 1518, | Daniel. |
| Friburgense, | Freiburg, | Daniel. | |
| Gallicum, | France, | 1527, | Morel. |
| Halberstadtense, | Halberstadt, | 1515, | Daniel. |
| Havelbergense, | Havelberg, | 1518, | Daniel. |
| Herefordense, | Hereford, | 1505, | Neale. |
| Lengres, | Daniel. | ||
| Lundense, | Lund, | 1517, | Daniel. |
| Magdeburgense, | Magdeburg, | 1514, | Daniel. |
| Merseburgense, | Merseburg, | 1504, | Daniel. |
| Mindense, | Minden, | 1490, | Daniel. |
| Misniense, | Meissen, | 1490, | Daniel. |
| Mozarabicum, | Old Spanish, | 1775, | Daniel. |
| Parisiense vet., | Paris (old), | 1527, | Neale. |
| Parisiense, | 1736, | Newman, Zabuesnig. | |
| Pictaviense, | Poitou, | 1515, | Daniel. |
| Placentinum, | Piacenza, | 1503, | Morel. |
| Romanum vet., | Rome (old), | 1481, 1484, 1520, | Kehrein. |
| 1497, | Daniel. | ||
| 1543, | Morel. | ||
| Romanum, | Rome (new), | 1631, | Zabuesnig, Daniel. |
| Roschildense, | Roeskild, | 1517, | Daniel. |
| Salisburgense, | Salzburg, | 1515, | Neale, Daniel. |
| Sarisburense, | Salisbury, | 1555, | Neale, Daniel, Newman. |
| Slesvicense, | Schleswig, | 1512, | Daniel. |
| Spirense, | Speier, | 1478, | Zabuesnig. |
| Tornacense, | Tournay, | 1540, | Neale. |
| Tullense, | Toul, | 1780, | Daniel. |
| MONASTIC BREVIARIES. | ||
|---|---|---|
| Augustinianorum, | 1557, | Morel, Zabuesnig, Neale. |
| Benedictinorum, | 1518, 1543, | Daniel, Zabuesnig. |
| Canonum Reg. Augustini, | Zabuesnig. | |
| Carmelitarum, | 1759, | Daniel, Zabuesnig. |
| Carthusianorum, | 1500, | Daniel, Zabuesnig. |
| Cisterciensium, | 1510, 1752, | Daniel, Zabuesnig. |
| Franciscanorum, | 1481, 1486, 1495, | Daniel, Zabuesnig. |
| Humiliatorum, | 1483, | Neale. |
| Praemonstratensium, | 1741, | Daniel, Zabuesnig. |
| Praedicatorum, | 1482, | Daniel, Zabuesnig. |
| Servorum Mariae, | 1643, | Daniel, Zabuesnig. |
| LOCAL MISSALS. | |||
|---|---|---|---|
| Aboense, | Abo, | 1488, | Daniel, Neale. |
| Ambianense, | Amiens, | 1529, | Neale. |
| Aquiliense, | Aquileia, | Daniel. | |
| Argentinense, | Strasburg, | 1520, | Neale. |
| Athanatense, | St. Yrieix, | 1531, | Morel. |
| Atrebatense, | Arras, | 1510, | Neale. |
| Augustense, | Augsburg, | 1510, | Kehrein. |
| Brandenburgense, | Brandenburg, | C., 1500, | Daniel. |
| Bursfeldense, | Bursfeld, | 1518, | Kehrein. |
| Coloniense, | Koeln, | 1504, 1520, | Daniel, Kehrein. |
| Eychstadense | Eichstädt, | 1500, | Daniel. |
| Frisingense, | Freysingen, | 1514, | Daniel. |
| Hafniense, | Copenhagen, | Neale. | |
| Halberstatense, | Halberstadt, | 1511, | Kehrein. |
| Herbipolense, | Würzburg, | 1509, | Neale, Kehrein. |
| Leodiense, | Liege, | 1513, | Neale. |
| Lubecense, | Lubeck, | C., 1480, | Wackernagel. |
| Magdeburgense, | Magdeburg, | 1493, | Wackernagel. |
| Mindense, | Minden, | 1515, | Daniel, Kehrein. |
| Moguntinum, | Mainz, | 1482, 1497, | Mone, Wackernagel. |
| 1507, 1513, | Kehrein, Neale. | ||
| Morinense, | Neale. | ||
| Narbonense, | Narbonne, | 1528, | Neale. |
| Nidriosense, | Trondhjem, | 1519, | Neale. |
| Noviemsense, | Noyon, | 1506, | Neale. |
| Numburgense, | Naumburg, | 1501, 1507, | Wackernagel, Daniel. |
| Parisiense vet., | Paris (old), | 1516, | Neale. |
| Parisiense, | 1739, | Newman. | |
| Pataviense, | Padua, | 1491, | Daniel. |
| Pictaviense, | Poitou, | 1524, | Neale. |
| Pragense, | Prag, | 1507, 1522, | Neale, Daniel, Kehrein. |
| Ratisbonense, | Regensburg, | 1492, | Daniel, Neale. |
| Redonense, | Rennes, | 1523, | Neale. |
| Salisburgense, | Salzburg, | 1515, | Neale. |
| Sarisburense | Salisbury, | 1555, | Neale. |
| Spirense, | Speier, | 1498, | Neale. |
| Strengnense, | Strengnaes, | 1487, | Neale. |
| Tornacense, | Tournay, | 1540, | Neale. |
| Trajectense, | Utrecht, | 1513, | Neale. |
| Upsalense, | Upsal, | 1513, | Neale. |
| Verdense, | Verden, | 1500, | Neale. |
| Xantonense | Saintes, | 1491, | Neale. |
| MONASTIC MISSALS. | ||
|---|---|---|
| Benedictinorum, | 1498, | Neale, Kehrein. |
| Cistercensium, | 1504, | Daniel. |
| Franciscanorum, | 1520, | Kehrein. |
| Praemonstratensium, | 1530, | Daniel. |
| Praedicatorum, | 1500, | Zabuesnig. |
Of lesser church-books Zabuesnig has used the Processionale of the Dominicans or Preachers, and Newman that of the Church of York. Morel has drawn upon the Paris Horae of 1519, and Daniel on the Cantionale of Konstanz of 1607.
Yet this shows that either only a minority of the printed church-books of the fifteenth and sixteenth centuries have been examined, or else that the majority yielded nothing new in return for such examination.
We proceed with the bibliography of the collections and the historical treatises and discussions which bear on Latin Hymnology, together with the most important volumes of translations. These we shall give in chronological order, and where the initials S. W. D. are appended to the comments, it will be understood that these are by Mr. Duffield, not by his editor. The numbers marked with an asterisk (*) indicate works employed in the preparation of the present volume.
1. Sequentiarum Textus cum optimo Commento. (S. l. e. a.) Printed at Koeln (Cologne) by Henry Quentell in 1492 or 1494. The following is bound up with the early editions of this as a kind of appendix, but afterward frequently printed by itself. 2. Expositio Hymnorum cum notabili [seu familiari] Commento. (S. l. e. a.) Also printed at Koeln by Henry Quentell in 1492 or 1494, and 1506. Later editions are: Hagenau, 1493; Basil, 1504; Koeln, 1596; and many others. For the full reference, vide Daniel, I.: xvii. There were many of these, and the most famous was long regarded as indispensable to the study of the Latin hymns. It is that of Clichtove. S.W.D. 3. Liber hymnorum in metra noviter redactorum. Apologia et defensio poeticae ac oratoriae maiestatis. Brevis expositio difficilium terminorum in hymnis ab aliis parum probe et erudite forsan interpretatorum per Henricum Bebelium I ustingensem edita poeticam et humaniores litteras publice profitentem in gymnasio Tubingensi. Annotationes eiusdem in quasdam vocabulorum interpretationes Mammetracti. Thubingen, 1501. Henry Bebel was a humanist, and became professor at Tübingen in 1497. Zapf published a biography of him at Augsburg in 1801. 4. Hymni et Sequentiae cum diligenti difficillimorum vocabulorum interpretatione omnibus et scholasticis et ecclesiasticis cognitu necessaria Hermanni Torrentini de omnibus puritatis lingue latine studiosis quam optime meriti.—Coloniae, MCCCCCXIII. Daniel says that a second edition (1550, 1536?) has so closely followed Clichtoveus that the first edition only is worthy of note. Hermann Torrentinus was a native of Zwolle, and belonged to the Brotherhood of the Common Life. He was professor at Groningen about 1490, and lived until about 1520. He was one of the group which gathered around John Wessel Gansfort, in whom Luther recognized a kindred spirit. 5. De tempore et sanctis per totum annum hymnarius in metra ut ab Ambrosio, Sedulio, Prudentio ceterisque doctoribus hymni sunt compositi. Groningen phrisie iam noviter redactus incipit feliciter. 6. Psalterium Davidis adiunctis hymnis felicem habet finem opera et impensis Melchior Lotters ducalis opidi Liptzensis concivis Anno Milesimo quingentesimo undecimo XVIII die Aprilis [1511]. 7.* Iodoci Clichtovaei Elucidatorium ecclesiasticum ad Officium Ecclesiae pertinentia planius exponens et quatuor Libros complectens. Primus Hymnos de Tempore et Sanctis per totum Annum. Secundus nonnulla Cantica, Antiphonas et Responsaria. Tertius ea quae ad Missae pertinet Officium, praesertim Praefationes. Quartus Prosas quae in sancti Altaris Sacrificio dicuntur continet. Paris, 1515; Basil, 1517 and 1519; Venice, 1555; Paris, 1556; Koeln, 1732. The best book of its time on the subject, and long indispensable to the hymnologist. Josse Clichtove was a Flemish theologian. He studied at Paris under the famous Lefevre d’Etaples, and enjoyed the friendship of Erasmus. He was a zealous opponent of Luther. He died in 1543. The Venice edition of his Elucidatorium—Hymni et Prosae, quae per totum Annum in Ecclesiâ leguntur—is much altered, and contains additional hymns from Italian, French, and Hungarian Breviaries, while it also omits others given by Clichtove. 8. Hymni de tempore et de sanctis in eam formam qua a suis autoribus scripti sunt denuo redacti et secundum legem carminis diligenter emendati atque interpretati. Anno Domini, MDXIX. Jacob Wimpheling is the editor. He was an eminent theologian and humanist of Strasburg, and the first to edit Rabanus Maurus’s De Laudibus Sanctae Crucis. Already in 1499 he had published a tract: De Hymnorum et Sequentiarum Auctoribus Generibusque Carminum quae in Hymnis inveniuntur. One authority gives 1511 as the date of his Hymni. 9. Sequentiarum luculenta interpretatio nedum scholasticis sed et ecclesiasticis cognitu necessaria per Ioannem Adelphum physicum Argentinensem collecta. Anno Domini, MDXIX. 10. Jakob van Meyer: Hymni aliquot ecclesiastici et Carmina Pia. Louvain, 1537. 11. Liber ecclesiasticorum carminum, cum alijs Hymnis et Prosis exquisitissimis a sanctis orthodoxae fidei Patribus in usum piorum mentium compositis. Basil, B. Westhemerus, 1538. 12. Laurentius Massorillus: Aureum Sacrorum Hymnorum Opus. Foligni, 1547. 13.* Hymni ecclesiastici praesertim qui Ambrosiani dicuntur multis in locis recogniti et multorum hymnorum accessione locupletati. Cum Scholiis opportunis in locis adjectis et Hymnorum indice Georgii Cassandri. Et, Beda de Metrorum generibus ex primo libra de re metrica. Coloniae Anno MDLVI. This was reprinted in Cassander’s Works (Parisiis, 1616). Cassander was a Catholic, who sympathized with the Reformation, and his book was prohibited by the Roman Catholic Church. “In Romana ecclesia liber est vetitus,” says Daniel. With the drawback that his knowledge and opportunities were limited by the age in which he lived, it can still be said that this is a very valuable and helpful collection—the scholarly work of an earnest man. S. W. D. 14. Cantiones Ecclesiasticae Latinae ac Synceriores quaedam praeculae Dominicis & Festis Diebus in Commemoratione Cenae Domini, per totius Anni Circulum cantandae ac perlegendae. Per Johannem Spangenbergium Ecclesiae Northusianae inspectorem. Magdeburg, 1543. 15a. Carmina vetusta ante trecentos scripta, quae deplorant inscitiam Evangelii, et taxant abusus ceremoniarum, ac quae ostendunt doctrinam hujus temporis non esse novam. Fulsit enim semper et fulgebit in aliquibus vera Ecclesiae doctrina. Cum Praefatione Matthiae Flacii Illyrici. Wittemberg, 1548. 15b. Pia quaedam vetustissima Poemata, partim Anti-Christum, ejusque spirituales Filiolos insectantia, partim etiam Christum, ejusque beneficium mira spiritus alacritate celebrantia. Cum praefatione Matthiae Flacii Illyrici. Magdeburg, 1552. 15c. Varia Doctorum Piorumque Virorum de Corrupto Statu Ecclesiae Poemata. Ante nostram aetatem conscripta, ex quibus multa historiae quoque utiliter ac summa cum voluptate cognosci possunt. Cum Praefatione Matthiae Flacii Illyrici. Magdeburg, 1556. Reprinted 1754. These three collections are of importance to the hymnologist. From the first Wackernagel has extracted a number of fine hymns. The third contains Bernard of Cluny’s De Contemptu Mundi. 16. Hymni aliquot sacri veterum Patrum una cum eorum simplici Paraphrasi, brevibus argumentis, singulis Carminum generibus, & concinnis Melodijs... Collectore Georgio Thymo. Goslar, 1552. 17. Psalmodia, hoc est Cantica Sacra veteris Ecclesiae selecta. Quo ordine & Melodijs per totius anni curriculum cantari vsitate solent in templis de Deo, & de filio ejus Iesv Christo,... Et de Spiritv Sancto.... Jam primum ad Ecclesiarum, & Scholarum vsum diligenter collecta, et brevibus et pijs Scholijs illustrata per Lucam Lossium Luneburgensem. Cum Praefatione Philippi Melanthonis. Wittemberg, 1552 and 1595; Nuremberg, 1553 and 1595. Die Hymni, oder geistlichen Lobgeseng, wie man die in der Cystertienser orden durchs gantz Jar singet. Mit hohem vleis verteutschet durch Leonhardum Kethnerum. Nurnberg, 1555. 18. Hymni et Sequentiae, tam de Tempore quam de Sanctis, cum suis Melodijs, sicut olim sunt cantatae in Ecclesia Dei, & jam passim correcta, per M. Hermannum Bonnum, Superintendentem quondam Ecclesiae Lubecensis, in vsum Christianae juventutis scholasticae fideliter congesta & euulgata. Lubeck, 1559. 19. Pauli Eberi, Psalmi seu cantica in ecclesia cantari solita. Witteburgiae, 1564. 20.* Poetarum Veterum Ecclesiasticorum Opera Christiana et operum reliquiae atque fragmenta. Thesaurus catholicae et orthodoxae ecclesiae et antiquitatis religiosae ad utilitatem iuventutis scholasticae, collectus, emendatus, digestus et commentario quoque expositus diligentia et studio Georgii Fabricii Chemnicensis. Basileae per Ioannem Oporinum MDLXIIII. A second edition in 1572. George Fabricius, of Chemnitz, besides editing this important book, was the most prolific writer of Latin hymns the Lutheran Church possessed. 21. Johann Leisentrit: Geistliche Lieder und Psalmen der alten Apostolischer recht und warglaubiger Christlicher Kirchen. 2 parts. Budissin, 1567. Used by Wackernagel. Although Leisentrit was the Roman Catholic dean of Budissin, his first part seems to have been censured as of Protestant tendency. The second is made up of hymns to Mary and the Saints. This part was reprinted in 1573 and 1584. 22. Cantica Selecta Veteris Novique Testamenti cum Hymnis et Collectis seu orationibus purioribus quae in orthodoxa atque catholica ecclesia cantari solent. Addita dispositione et familiari expositione Christophori Corneri. Lipsiae cum privilegio MDLXVIII. A second edition in 1571, and a third in 1573. 23. Cantica ex sacris literis in ecclesia cantari solita cum hymnis et collectis, etc., recognita et aucta per D. Georgium Maiorem. Wittemberg, 1570. 23b. Hymni et Collectae, item Evangelia, Epistolae, etc., quae diebus dominicis et festivis leguntur. Koeln, 1573. 24. Psalterium Davidis, etc., cum lemmatibus ac notis Adami Siberi. Accesserunt Hymni festorum dierum insignium. Lipsiae, Iohannes Rhamba excudebat Anno MDLXXVII. 25. Hymnorum Ecclesiasticorum ab Andrea Ellingero V. Cl. emendatorum libri III, etc. MDLXXVIII. Francofurti ad moenum. Daniel calls this the most ample of all the collections, but he criticises the first two volumes severely for their arrangement, and the changes in text made for metrical reasons. The third volume he was able to use, but he felt unsafe in the others except when the editor positively stated in his notes what he considered the original and genuine text. S. W. D. 26. Joh. Holthusius: Compendium Cantionum ecclesiasticarum. Augsburg, 1579. 27. In hymnos ecclesiasticos ferme omnes Michaelis Timothei Gatensis brevis elucidatio. Venetiae, 1582. 28. Hymni et Collectae. Koeln, 1585. 29. Lorenza Strozzi: In singula totius Anni Solemnia Hymni. Florence, 1588. These hymns were adopted into the service-books of several dioceses, and were translated into French by Pavillon, and set to music by Maduit. The author was a Dominican nun of the famous Strozzi family. 30. Collectio Hymnorum per totum Annum. Antwerp, Plantin, 1593. 31. Francis Algermann: Ephemeris Hymnorum Ecclesiasticorum ex Patribus selecta. Helmstadt, 1596. With German translations. 32. Vesperale et Matutinale, hoc est Cantica, Hymni & Collectae, seu Precationes ecclesiasticae quae in primis et secundis vesperis, itemque matutinis Precibus, per totius Anni circulum, in ecclesiis, & religiosis piorum congressibus cantari solent. 1599. The author, Matthew Luidke, was deacon of the Church in Havelberg, and aimed at the naturalization of the methods of the old church books among Lutherans. Daniel gives this book the palm among the Lutheran collections of the Latin hymns. Its author also published a Missale, and died in 1606. 33. Divorum patrum et doctorum ecclesiae qui oratione ligata scripserunt Paraphrases et Meditationes in Evangelia dominicalia e diversis ipsorum scriptis collectae a. M. Ioach. Zehnero ecclesiae Schleusingensis pastore et Superintendente. Lipsiae, 1602, sumptibus Thomae Schureri. “Liber utilissimus,” Daniel. The author was a Protestant, and a diligent student of the old hymns. S. W. D. 34.* Bernardi Morlanensis Monachi ordinis Cluniacensis De Vanitate Mundi, et Gloriâ Caelesti, Liber Aureus. Item alij ejusdem Libri Tres Ejusdem fermè Argumenti, Quibus cum primis in Curiae Romanae & Cleri horrenda scelera stylo Satyrico carmine Rhithmico Dactylico miro artificio ante annos fermè quingentos elaborato, gravissime invehitur. Editi recens, et plurimis locis emendati, studio & opera Eilh. Lubini. Rostochii, Typis Reusnerianis, Anno MDCX. One hundred and twenty unnumbered pages in duodecimo, of which three are filled by a dedicatory letter to Matthias Matthiae, Lutheran pastor at Schwensdorf. Professor Lubinus gives no account of the sources of his edition, but says of Bernard: “Vixit hic Bernardus Anno Christo 1130. Scripsit colloquium Gabrielis & Mariae. Item hosce, quos jam edimus, & non paucis locis correximus, libros.” 35. Card. Ioannis Bonae, de divina Psalmodia, tractatus, sive psallentis Ecclesiae Harmonia. Rome, 1653; Antwerp and Koeln, 1677; Paris, 1678; Antwerp, 1723. Also in his Opera, Turin, 1747. 36. Charles Guyet: Heortologia, sive de Festis propriis Locorum et Ecclesiarum: Hymni propriae variarum Galliae Ecclesiarum revocati ad Carminis et Latinitatis Leges. Folio. Paris, 1657; Urbino, 1728; Venice, 1729. 37a. David Greg. Corner: Grosz Katholisch Gesangbuch. Furth bei Ge., 1625. 37b. D. G. Corner: Cantionale. 1655. 37c. D. G. Corner: Promptuarium Catholicae Devotionis. Vienna, 1672. 37d. D. G. Corner: Horologium Christianae Pietatis. Heidelberg, 1688. Contain many old Latin hymns. The third is used by Trench. 38. Andreas Eschenbach: Dissertatio de Poetis sacris Christianis. Altdorf, 1685. (Reprinted in his Dissertationes Academicae. Nuremberg, 1705.) 39. C. S. Schurzfleisch: Dissertatio de Hymnis veteris Ecclesiae. Wittemberg, 1685. 40. Lud. Ant. Muratori: Anecdota quae ex Ambrosianae Bibliothecae Codicibus nunc primum eruit, notis et disquisitionibus auxit. 2 vols. in quarto. Milan, 1697-98. Contains the Bangor Antiphonary and the hymns of Paulinus of Nola. 41. Hymni spirituales pro diversis Animae Christianae Statibus. Paris, 1713. 42a. Polycarp Leyser: Dissertatio de ficta Medii Aevi Barbarie, imprimis circa Poesin Latinam. Helmstadt, 1719. 42b. Pol. Leyser: Historia Poetarum et Poematum Medii Aevi. Halle, 1721. 42c.* J. G. Walch: De Hymnis Ecclesiae Apostolicae. Jena, 1737. (Reprinted in his Miscellanea Sacra: Amsterdam, 1744.) 43.* Josephi Mariae Thomasii S.R.E. Cardinalis Opera omnia.—Rome, 1741, in 6 vols., folio, and 1747 et seq. in 12 vols., 4to. (The Hymnarium is found in pages 351-434 of Vol. II., in the 4to edition.) “This book,” remarks Daniel, “is sufficiently rare in Germany, but the editor of sacred hymns can by no means do without it.” The reason is that Thomasius had access to the Vatican MSS., and was therefore able to unearth many rare and valuable texts. He also designated the probable authorship of a goodly number of the hymns—not always correctly, but usually with considerable truth. S. W. D. 44. Peter Zorn: De Hymnorum ecclesiasticorum Latinorum Collectoribus. In his Opuscula Sacra, Altona, 1731 and 1743. 44b. D. Galle: De Hymnis Ecclesiae veteris. Wittemberg, 1736. Pp. 16, 4to. 45. I. H. a Seelen, de poesi Christ. non a tertio post. Chr. nat. seculo, etc., deducenda.—Lubecae, 1754. 46. J. G. Baumann: De Hymnis et Hymnopoeis veteris et recentioris Ecclesiae. Bremen, 1765. 47a. Mart. Gerbert: De Cantu et Musica Sacra, a prima Ecclesiae aetate usque ad praesens tempus. 2 vols., 4to. St. Blaise, 1774. 47b. Mart. Gerbert: Scriptores Ecclesiastici de Musica Sacra, potessimum ex variis Italiae, Galliae et Germaniae Manuscriptis collecti, et nunc primum publicâ luce donati. 3 vols., 4to. St. Blaise, 1784. This product of unwearied research contains, inter alia, treatises by Alcuin, Notker Labeo, Odo of Cluny, Guido of Arezzo, Hermann the Lame, Engelbert of Admont. Martin Gerbert (1720-93) was prince-abbot of St. Blaise in the Black Forest. 48a. Faustino Arevalo: Hymnodia Hispanica ad Cantus Latinitatis, Metrique leges revocata et aucta; praemittitur Dissertatio de Hymnis ecclesiasticis eorumque correctione atque optima constitutione; Accedunt Appendix de festo conversionis Gothorum instituendo; Breviarii Quignoniani fata, etc. Rome, 1786. 48b. Faustino Arevalo: Poetate Christiani: Prudentius, Dracontius, Juvencus, et Sedulius. 5 vols., quarto. Rome, 1788-94. The former of these works has been much used by Neale and Daniel. 49. (Walraff:) Corolla Hymnorum sacrorum publicae devotioni inservientium. Veteres electi sed mendis quibus iteratis in editionibus scatebant detersi, strophis adaucti. Novi adsumpti, recentes primum inserti. Koeln, 1806. Taken chiefly from the Psalteriolum Cantionum of the Society of Jesus, of which the sixteenth edition had appeared in 1792 in the same city. 50. F. Münter: Ueber die älteste Christliche Poesie.—Kopenhagen, 1806. 51.* Anthologie christlicher Gesänge aus allen Jahrhunderten der Kirche nach der Zeitfolge geordnet und mit geschichtlichen Bemerkungen begleitet. Von Aug. Jak. Rambach. 6 vols. Altona, 1817-33. The first volume is occupied with the early and Middle Ages of the Church, especially the Latin Hymns, the texts being given with translations and notes. It merits the high praise Daniel gives it: studia praeclara Rambachii. S. W. D. 52. M. F. Jack: Psalmen und Gesänge, nebst den Hymnen der ältesten Kirche, uebersetzt. 2 vols. Freiburg, 1817. Other German-Catholic translators are George Witzel (1550), a Mönch of Hildesheim (1776), F. X. Jahn (1785), F. J. Weinzerl (1817 and 1821), J. Aigner (1825), Casper Ett (1837), A. A. Hnogek (1837), Deutschmann (1839), R. Lecke (1843), M. A. Nickel (1845), H. Bone (1847), J. Kehrein (1853), G. M. Pachtler (1853), H. Stadelmann (1855), a Priest of the diocese of Münster (1855), J. N. Stoeger (1857), Theodor Tilike (1862), G. M. Pachtler (1868), P. J. Belke (1869), and Fr. Hohmann (1872). Silbert, Zabuesnig, Simrock, and Schlosser are given in their proper places in this list. 53.* G. A. Bjorn: Hymni veterum poetarum Christianorum ecclesiae latinae selecti. Copenhagen, 1818. Bjorn was the Lutheran pastor of Vemmetofte, in Denmark. His selection is confined to the very early writers: Victorinus, Damasus, Ambrose and his school, Prudentius (the Kathemerinon), and Paulinus of Nola. He has a good introduction and notes. 54.* Adolf Ludewig Follen: Alte christliche Lieder und Kirchengesänge teutsch und lateinisch, nebst einem Anhange. Elberfeld, 1819. Chiefly hymns of the later Middle Ages or by the Jesuits. The author, who was a brother of Professor Follen of Harvard, ascribes the Dies Irae to Malabranca, 1278, Bishop of Ostia, and accepts the Requiescat a labore as a funeral hymn actually sung by Heloise and her nuns over Abelard. Other German-Protestant translators, besides those given in this list at their proper places, are H. Freyberg (1839), Ed. von Mildenstein (1854), H. von. Loeper (1869), H. F. Müller (1869), J. Linke (1884), and Jul. Thikotter (1888). 55. J. P. Silbert: Dom heiliger Sanger, oder fromme Gesänge der Vorzeit. Mit Vorrede von Fr. von Schlegel. Vienna and Prague, 1820. 56. F. J. Weinzerl: Hymni sacri ex pluribus Galliae diocesium Brevariis collecti. Augsburg, 1820. 57. Poetae ecclesiasticae Latini. 4 vols., in 12mo. Cambray, 1821-26. Embraces Fortunatus, Prudentius, Cherius, Tertullian, Cyprian, Juvencus, Sedulius, Belisarius, Liberius, Prosper, Arator, Lactantius, and Dracontius. 58.* Johann Christoph von Zabuesnig: Katholische Kirchengesänge in das Deutsche übertragen mit dem Latein zur Seite. 3 vols. Augsburg, 1822. A second edition, with a Preface by Carl Egger, Augsburg, 1830. The collection is a large one, made from fourteen breviaries, three missals, and other church-books and private collections, besides one manuscript antiphonary. Although a Catholic priest, Zabuesnig selects (from Christopher Corner, 1573) and translates hymns by Melanchthon and Camerarius. 59a. Gottl. Ch. Fr. Mohnike: Kirchen-und Literar-historische Studien und Mittheilungen. Stralsund, 1824. 59b. Gottl. Chr. Fr. Mohnike: Hymnologische Forschungen. 2 vols. Stralsund, 1831-32. 60.* Ludwig Buchegger: De Origine sacrae Christianorum Poeseos Commentatio. Freiburg, 1827. 61.* Sir Alexander Croke: An Essay on the Origin, Progress, and Decline of Rhyming Latin Verse; with many Specimens. Oxford, 1828. 62.* Jakob Grimm: Hymnorum veteris Ecclesiae XXVI Interpretatio Theotisca nunc primum edita. 4to, pp. 1830. Grimm’s “Habilitationsschrift” on entering on his professorship at Göttingen. It is from the manuscript presented in the seventeenth century by Francis Junius to the University of Oxford, which contains twenty-six hymns by Ambrose and his school, with a prose version in Old High German of the eighth or ninth century. Four of the hymns had never appeared in any previous collection. 63a. Rev. Isaac Williams: Thoughts in Past Years. London, 1831. A sixth edition in 1832. Contains twelve versions of Ambrosian and other primitive hymns. 63.* Hoffmann von Fallersleben: Geschichte des deutschen Kirchenliedes bis auf Luther’s Zeit. Hannover, 1832. Second edition, 1854; third edition, *1861. Shows the transition from Latin to German in popular use, and discusses the history of forty-five Latin hymns in this connection. 64. F. Martin: Specimens of Ancient Hymns of the Western Church, transcribed from an MS. in the University Library of Cambridge, with Appendix of other Ancient Hymns. Pp. 36, octavo. Norwich, 1835. Privately printed in fifty-six copies. 65.* J. C. F. Bähr: Die Christlichen Dichter und Geschichtschreiber Roms. Eine literärhistorische Uebersicht. Carlsruhe, 1836. New edition, 1872. 66a.* Rev. John Chandler: The Hymns of the Primitive Church, now first collected, translated, and arranged. London, 1837. Contains 108 Latin hymns with Chandler’s translation, several of which were adopted by the editors of Hymns Ancient and Modern. Mr. Chandler died, July 1st, 1876. 66b.* Bishop Richard Mant: Ancient Hymns from the Roman Breviary. London, 1837. New edition, 1871 (272 pages). Dr. Mant was Bishop of Down and Connor in the Irish Established Church, and died November 2d, 1848. He was an original Latin poet of some note, and a writer of English hymns. 67.* (J. H. Newman:) Hymni Ecclesiae. Pars I., e Breviario Parisiensi; Pars II., e Breviariis Romano, Sarisburiensi, Eboracensi et aliunde. Oxford, 1838. A new edition, London, 1865. This collection, sometimes known as the Oxford Hymns, was prepared by Cardinal Newman while he was still a presbyter of the Anglican Church, and exhibits everywhere his cultivated taste. Many of the hymns it includes are not to be found in other collections. This is especially true of the hymns from the Paris Breviary of 1736, which make up half the book. S. W. D. 68.* Rev. Isaac Williams: Hymns translated from the Paris Breviary. London, 1839. These translations had already appeared in The British Magazine about 1830. Mr. Williams takes rank next after Keble among the poets of the Tractarian movement. He died in 1865. 69.* Ioseph Kehrein: Lateinische Anthologie aus den christlichen Dichtern des Mittelalters. Für Gymnasien und Lyceen herausgegeben und mit Anmerkungen begleitet. Erster Theil. Die acht ersten christlichen Jahrhunderte. Frankfurt a. M., 1840. An anthology prepared with great labor and small judgment by a prosaic scholar. S. W. D. 70a.* Friedrich Gustav Lisco: Dies Irae, Hymnus auf das Weltgericht. Als Beitrag zur Hymnologie. Pp. 156. Great 4to. Berlin, 1840. 70b. Friedrich Gustav Lisco: Stabat Mater. Hymnus auf die Schmerzen Mariä. Nebst einem Nachtrage zu den Uebersetzungen des Hymnus Dies Irae. Zweiter Beitrag zur Hymnologie. Great 4to. Pp. 58. Berlin, 1843. 71.* (Professor Henry Mills:) The Hymn of Hildebert, and the Ode of Xavier, with English Versions. Auburn, 1840. 72.* Hermann Adalbert Daniel: Hymnologischer Blüthenstrauss aus dem Gebiete alt-lateinischer Kirchenpoesie. 12mo. Halle, 1840. Professor Daniel’s first appearance in a field in which he still is the highest authority. Besides his Thesaurus and this little precursor to it, and the dissertation mentioned below, he labored in German hymnology, editing an Evangelisches Kirchen-Gesangbuch in 1842, and Zinzendorf’s hymns in 1851. He also took part in the preparation of the standard German hymn-book of the Eisenach Conference, which is intended to put an end to the unlimited variety of hymn-books in the local churches of Germany. For Ersch and Gruber’s huge Encyclopädie, he wrote the article “Gesangbuch,” which is reprinted in his Zerstreute Blätter (Halle, 1840). And besides all this he published in 1847-53 a Codex Liturgicus Ecclesiae Universae, and was a leading authority in Pedagogics and in Geography. 73.* Ferdinand Wolf: Ueber die Lais, Sequenzen und Leiche. Ein Beitrag zur Geschichte der Rhythmischen Formen und Singweisen der Volkslieder und der Volksmässigen Kirchen-und Kunstlieder im Mittelalter. Mit VIII Facsimiles und IX Musikbeilagen. Heidelberg, 1841. 74.* Hermann Adalbert Daniel: Thesaurus Hymnologicus sive hymnorum canticorum sequentiarum circa annum MD usitatarum collectio amplissima. Carmina collegit, apparatu critico ornavit, veterum interpretum notas selectas suasque adiecit. V Tomi. Leipzig, 1841-56. Still the chief text-book for the student of Latin hymnology. Vols. I. (1841) and IV. (1855) contain the Hymns. Vols. II. (1844) and V. (1856), the Sequences. Vol. III. (1846), Hymns of the Greek and Syrian Churches. To Vol. V. Dr. Neale contributes a Latin introduction on the nature of the Sequence. In the two last volumes Daniel uses freely and with acknowledgment the labors especially of Mone and Neale. The fifth volume contains also indices to all five volumes by first lines, and also a topical index. The worst defect of the book is the poorness of this latter. Next to that is its author’s very insufficient preparation for his work when he published his two first volumes; but that probably was unavoidable. Vols. IV. and V. show how much he had grown in his mastery of his field of labor. But his learning and his care give his book a place inferior to none. 75.* K. E. P. Wackernagel: Das Deutsche Kirchenlied von Martin Luther bis auf Nicolaus Herman und Ambrosius Blaurer. Stuttgart, 1841. Wackernagel’s first and shorter work. Recognizing in the Latin hymns the starting-point of German hymnology, he begins his book with thirty-seven pages of Latin hymns and sequences, taken mostly from Lossius and Rambach, with some from the Hymni et Collectae of 1585. 75b. A. D. Wackerbarth: Lyra Ecclesiastica: a Collection of Ancient and Godly Latin Hymns, with an English Translation. Two series. London, 1842-43. 76a.* Edélestand du Meril: Poesies populaires latines anterieures au douzième siècle. Paris, 1843. This book, like the similar work of Thomas Aldis Wright, contains the popular Latin poetry of the Middle Ages previous to the twelfth century. But it also contains the first part of the hymns of Abelard, and it is from this volume that Trench and March took their examples of his poetry. The later discovery of the entire hymnarium prepared for the Abbey of the Paraclete emphasizes the importance of De Meril’s researches. S. W. D. 76b. Edélestand du Meril: Poesies populaires latines du Moyen Age. Paris, 1847. A continuation of his first work of 1843. Both are used freely by Daniel in his later volumes and by Mone. 77.* Jacques Paul Migne: Patrologiae Cursus Completus, sive Bibliotheca Universalis, Integra, Uniformis, Commoda, Oeconomica omnium Patrum, Doctorum Scriptorumque Ecclesiasticorum qui ab Aevo Apostolico ad Innocentii III Tempora floruerunt. CCXXI Tomi Paris, 1844-55. New edition begun in 1878. For the Christian Poets, see the following volumes: Abelard, 168; Adam of St. Victor, 196; Alan of Lisle, 210; Ambrose, 16 and 17; Anselm of Canterbury, 158; Bede, 94; Bernard of Clairvaux, 184; Damasus, 13; Drepanius Florus, 61; Elpis, 63; Ennodius, 63; Eugenius, 87; Florus, 110: Venantius Fortunatus, 88; Fulbert, 141; Godeschalk, 141; Gregory the Great, ——; the Emperor Henry, 140; Heribert of Eichstetten, 141; Hilary, 10; Hildebert, 171; Hincmar, 125; Innocent III., 217; Isidore, 83; John Scotus Erigena, 122; Juvencus, 19; Claudianus Mamertus, 53; Marbod, 171; Notker, 131; Odo of Cluny, 142; Paulinus of Nola, 61; Peter Damiani, 145; Peter of Cluny, 189; Prudentius, 59; Rabanus Maurus, 112; Robert II, 141; Ratpert of St. Gall, 87; Coelius Sedulius, 19; Walafried Strabo, 114; Tutilo of St. Gall, 87; Paul Warnefried, 95. Anonymous poems as follows: IId and IIId centuries, 2; IVth century, 7; Vth century, 61; VIIth century, 87; IXth century, 98; XIth century, 151; XIIth century, 190. 78.* C. Fortlage: Gesänge Christl. Vorzeit. Auswahl der vorzüglichsten aus den Griechischen und Lateinischen übersetzt. Berlin, 1844. 78a.* (John Williams): Ancient Hymns of Holy Church. Pp. 128, 12mo. Hartford, 1845. Contains original translations of forty Latin hymns, mostly Ambrosian and other early hymns in the abbreviated versions of the Roman Breviary. Twenty-two of Isaac Williams’s translations of hymns from the Paris Breviary are appended. The author was at the time rector of St. George’s church in Schenectady, and in 1851 became bishop of Connecticut. 79.* K. I. Simrock: Lauda Syon, altchristliche Kirchenlieder und geistliche Gedichte, lateinisch und deutsch. Köln, 1846. A second edition in 1868. One of the most eminent Germanists, and an extremely felicitous translator (1802-76). 80.* G. A. Königsfeld: Lateinische Hymnen und Gesänge aus dem Mittelalter, deutsch, unter Beibehaltung der Versmasse. Nebst Einleitung und Anmerkungen; unter brieflicher Bemerkungen und Uebersetzungen von A. W. Schlegel. Bonn, 1847. An admirably done piece of work. Specimens from twenty-five authors, with twenty anonymous hymns chiefly of the Jesuit school. A second series in 1865. 81.* Richard Chenevix Trench: Sacred Latin Poetry. London, 1849. Second edition, 1864; third edition, 1878. Archbishop Trench’s little book has had a wide popularity, and many persons have been induced by it to take a deeper interest in the subject. But it is disfigured by its arrangement, which excludes everything that cannot be safely employed by Protestants. Lines are omitted from Hildebert; the Stabat Mater of Jacoponus is absent, and the Pange lingua of Aquinas is also missing. Moreover the notes, which have been easily prepared from Latin sources, are scarcely satisfactory. Yet, take it for all in all, it is a volume that may be highly commended, for the archbishop is a poet, and has a poet’s appreciation of the beautiful. We are indebted to him for hymns from Marbod, Mauburn, W. Alard, Balde, Pistor, and Alan of Lisle, which are not readily found. S. W. D. There is much in the recent biography of Archbishop Trench which is of interest to hymnologists, especially his correspondence with Dr. Neale. 82a.* Edward Caswall: Lyra Catholica: containing all the Hymns of the Roman Breviary and Missal, with others from various Sources. London, 1849; New York, 1851. New edition, London, 1884. Mr. Caswall was one of the clergymen who left the Church of England for the Roman communion with Dr. Newman. Some of his translations, especially of Bernard of Clairvaux, are among the most felicitous in the language. The American edition has an Appendix of “Hymns, Anthems, etc., appropriate to particular occasions of devotion.” It is this edition which has been abridged in the first volume of the Hymns of the Ages (1858). 82b. J. R. Beste: Church Hymns in English, that may be sung to the old church music. With approbation. London, 1849. 83.* D. Ozanam: Documents inedits pour servir a l’Histoire litteraire de l’Italie depuis le VIIIe Siecle jusq’au XIIIe. Paris, 1850. Pages 221-57 is an account of a collection of two hundred and forty-three Latin hymns found in a Vatican manuscript, which he assigns to the ninth century, and to the Benedictines of Central Italy. He prints those not found in Daniel. Reprinted in Migne’s Patrologia: 151; 813ff. 84. Hymnale secundum Usum insignis et praeclarae Ecclesiae Sarisburiensis. Littlemore, 1850. 85.* Hymnarium Sarisburense, cum Rubricis et Notis Musicis. Variae inseruntur lectiones Codicum MSS. Anglicorum, cum iis quae a Geo. Cassandro, J. Clichtoveo, J. M. Thomasio, H. A. Daniel, e Codd. Germanis, Gallicis, Italis, erutae sunt. Accedunt etiam Hymni et Rubricae e Libris secundum usus Ecclesiarum Cantuariensis, Eboracensis, Wigornensis, Herefordensis, Gloucestrensis, aliisque Codd. MSS. Anglicanis excerpti. Pars prima. London and Cambridge, 1851. Gives hymns and various readings from twenty-six English manuscripts. 86.* Joseph Stevenson: Latin Hymns of the Anglo-Saxon Church; with an Interlinear Anglo-Saxon Gloss, from a Manuscript of the Eleventh Century in Durham Library. Edited for the Surtees Society. London and Durham, 1851. Of some value as showing what hymns were used in the early English Church, before the Norman Conquest. The gloss is not Northumbrian, as might be supposed from its being found in the Library of the Dean and Chapter of Durham, but West-Saxon, probably from Winchester. 86b. Boetticher: Hymns of the old Catholic Church of England. Halle, 1851. 87.* Joh. F. H. Schlosser: Die Kirche in ihren Liedern durch all Jahrhunderte. 2 vols. Mainz, 1851-52. Second edition. Freiburg, 1863. Translations without texts, but some valuable notes, especially to later hymns. The first volume is devoted to the Latin hymns, and contains the beautiful fragment of a lost sequence which Schlosser heard from his brother in 1812. It represents the Apostle Paul weeping over the grave of Virgil at Puteoli:
Ad Maronis mausoleum
Ductus, fudit super eum
Piae rorem lachrymae:
Quantum, inquit, te fecissem,
Vivum si te invenissem,
Poetarum maxime.
Dean Stanley has translated it. 88a.* J. M. Neale: Hymni Ecclesiae e Brevariis et Missalibus Gallicanis, Germanis, Hispanis, Lusitanis, desumpti. Oxford, 1850. 88b.* J. M. Neale: Mediaeval Hymns and Sequences, translated into English. London, 1851. A second edition in 1863. 88c.* J. M. Neale: Sequentiae ex Missalibus Germanicis, Anglicis, Gallicis, aliisque Mediaei Aevi collectae. London, 1852. 88d.* J. M. Neale and Thos. Helmore: A Hymnal Noted; or Translations of the Ancient Hymns of the Church set to their proper Melodies. London, 1852. These four volumes are the first of Dr. Neale’s; but in the pages of the Ecclesiologist, both before and after this, he was collecting and publishing unnoticed sequences from English and Continental sources. 89.* Card. Angelo Mai: Nova Patrum Bibliotheca. 6 vols. Rome, 1852-53. Vol. I. (Part II, pp. 199 et seq.) contains unpublished hymns supplementary to Thomasius. 90.* F. J. Mone: Lateinische Hymnen des Mittelalters, aus Handschriften herausgegeben und erklärt. In Drei Bände: I, Gott und die Engel; II, Marienlieder; III, Heiligenlieder. 3 Vols. Freiburg, 1853. Mone’s book appeared while Daniel’s Thesaurus was in process of publication. The value of it is in its arrangement, for it groups the hymns, “To God and the Angels,” “To Mary,” and “To the Saints,” in three separate volumes, and with some regard to dates. It also furnishes many hymns and sequences never previously published. It is deficient in taste, and very Roman Catholic in its ideas. Several of the best known hymns—for example, the Dies Irae—are not found in it. Daniel 5:5 gives in a footnote a list of these delinquencies, embracing sixty of the most ancient and celebrated hymns and sequences. Aside from this, Mone is a careful and admirable editor. His pages are well printed, and the notes are in German instead of Latin. Mone was “Director of Archives” at Carlsruhe, and died March 12th, 1871. S. W. D. 91.* Cl. Frantz: Geschichte der geistlichen Liedertexte vor der Reformation mit besonderer Beziehung auf Deutschland. Halberstadt, 1853. 92.* Felix Clément: Carmina e Poetis Christianis excerpta. Parisiis (Gaume Fratres), 1854. 564 pp. Latin texts from the fourth to the fourteenth century, with French notes. 93.* Kauffer: Jesus Hymnen. Sammlung altkirchlicher lateinischer Gesänge mit freier deutscher Uebersetzung. Leipzig, 1854. Small, but good. The selections are admirable. S. W. D. 94.* H. N. Oxenham: The Sentence of Kaires, and other Poems. London, 1854. Contains important translations, as does the following: 95. W. J. Blew: A Church Hymn and Tune Book. London, Rivingtons, 1855. 96.* J. H. Todd: Leabhar Imnuihn. The Book of Hymns of the Ancient Church of Ireland. Edited from the original Manuscript in the Library of Trinity College, Dublin, with Translation and Notes. Dublin (Irish Archaeological and Celtic Society), 1855 and 1869. 97.* John David Chambers (Recorder of New Sarum): Lauda Syon: Ancient Latin Hymns of the English and other Churches, translated into corresponding metres. II. Parts. London, 1857. New edition, 1866. 97a.* Earl Nelson and others: The Salisbury Hymn-Book. London, 1857. 98.* A. F. C. Vilmar: Spicilegium Hymnologicum, continens I, Hymnos veteres ineditos et editorum lectionis varietatem; II, Hymnorum veterum qui apud Evangelicos in Linguam Germanicam versi usu venerunt Delectum. Marburg, 1857. 99.* (Mrs. E. R. Charles:) The Voice of the Christian Life in Song; or Hymns and Hymn-Writers of Many Lands and Ages. London, 1858; New York, 1859. Very interesting—and not always accurate. There are no Latin texts. Several of the translations are excellent. Six of the fourteen chapters are given to the Latin hymns. S. W. D. 100.* Ferd. Bässler: Auswahl altchristlicher Lieder vom 2-15sten Jahrh. Berlin, 1858. Well chosen and good. S. W. D. 101. Ans. Schubiger: Die Sängerschule St. Gallens vom achten bis zwölften Jahrhundert. Ein Beitrag zur Gesanggeschichte des Mittelalters. Mil vielen Facsimile und Beispielen. Einsiedeln und New York, 1858. Sixty texts with the old music and fac-similes. 102. Gautier: Oeuvres poetiques de Adam de St. Victor. Paris, 1858-59. 103.* John Mason Neale: The Rhythm of Bernard de Morlaix, Monk of Cluny, on the Celestial Country. London, 1858. Sixth edition, 1866. The translation is reprinted by Judge Mott, and by Schaff and Gilman in the Library of Religious Poetry. 104.* Ebenezer Thomson: A Vindication of the Hymn Te Deum Laudamus from Errors and Misrepresentations of a Thousand Years. With Translations into various Languages, ancient and modern. And a Paraphrase in Old English, now first printed from the original MS. London, 1858. 105.* Frederick Wilson: Sacred Hymns; chiefly from Ancient Sources. Arranged according to the Seasons of the Church. Philadelphia, 1859. 106.* Dies Irae in Thirteen Original Versions by Abraham Coles, M.D., Ph.D. New York, 1859. Fourth edition, 1866. Dr. Coles is a practising physician of Newark, N. J., who has translated the Dies Irae some sixteen or seventeen times, and has also given versions of the Stabat Mater, the Rhythm of Bernard of Cluny, and other hymns. The merit of these translations is slight; but one of the renderings of the Dies Irae was introduced into the Plymouth Collection of Hymns and Tunes, and two stanzas gained currency through Mrs. Stowe’s novel of Uncle Tom’s Cabin. Dr. Coles has also compared the Mantuan and Roman texts of the Dies Irae, and has given the results of his investigation. His book has passed through four or five editions. S. W. D. 107.* (John William Hewett:) Verses. By a Country Curate. Ashby-de-la-Zouche and London, 1859. 108.* Rev. Sir Henry W. Baker and others: Hymns Ancient and Modern for use in the Services of the Church. London, Novello (1861). New edition in 1868, with an Appendix, which increased the number of hymns from two hundred and seventy-three to three hundred and eighty-six. Revised and enlarged edition in 1874. An edition annotated by Rev. L. C. Biggs in 1867.* See No. 132. 109.* (C. B. Moll:) Hymnarium. Blüthen lateinischer Kirchenpoesie. Halle, 1861. An improved edition, with biographical notices of the authors, in 1868.* 110a. Eucharistic Hymns: now first translated. Edited by a Committee of Clergy. London, 1862. 110b. Prayers and Meditations on the Passion. Edited by a Committee of Clergy. London, 1862. Contain translations of Latin hymns by L. 111. H. Trend: A Hymnal for Use in the Services of the Church of England. London, Rivington, 1862. Translations from the Latin by Dr. Trend and Mr. I. C. Smith. 112. Herbert Kynaston: Occasional Hymns. London, 1862. 113a. The Divine Liturgy. Edited by the Rev. Orby Shipley. London, Masters, 1863. 113b.* Lyra Eucharistica: Hymns and Verses on the Holy Communion, Ancient and Modern; with other Poems. Edited by the Rev. Orby Shipley. London, 1863. 113c.* Lyra Messianica: Hymns and Verses on the Life of Christ, Ancient and Modern; with other Poems. Edited by the Rev. Orby Shipley. London, 1864. A second edition, revised and enlarged, in 1865.* 113d.* Lyra Mystica: Hymns and Verses on Sacred Subjects, Ancient and Modern. Edited by the Rev. Orby Shipley. London, 1869. These four books, compiled while Mr. Shipley was still a clergyman of the English Church, contain many original translations, besides selections from other authors. Some are excellent, but many are mediocre. S. W. D. 114. P. S. Worsley: Poems and Translations. Edinburgh, Blackwood, 1863. 115.* Philipp Wackernagel: Das deutsche Kirchenlied von der ältesten Zeit bis zu Anfang des siebenzehnten Jahrhunderts. 5 vols. Leipzig, 1864-77. This is the greatest work except Koch’s (which is more recent) upon German hymns. In the first volume, which contains Latin hymns only, we find many originals, and some texts which have been printed from MSS. sources. Hymns by Protestants are included. The order is chronological. The notes are extremely valuable. S. W. D. 116.* Edward Hobein: Buch der Hymnen. Aeltere Kirchenlieder, aus dem Lateinischen übertragen. Schwerin, 1864. The Latin text (sixty-seven hymns) at the foot of the page. The order is chronological. A second edition in 1870. 117.* G. A. Königsfeld: Lateinische Hymnen und Gesänge aus dem Mittelalter. Bonn, 1865. This, with the selection of 1847, contitutes a most admirable anthology of texts translated into German verse, and with notes and brief biographies. Königsfeld is substantially accurate, but he does not attempt anything very deep or original. The second volume contains a commendatory letter from the Emperor of Germany. S. W. D. 118a.* Abraham Coles: Stabat Mater: Hymn of the Sorrows of Mary, translated. New York, 1865. 118b.* Abraham Coles: Old Gems in new Settings, comprising the choicest of the Mediaeval Hymns, with original Translations. New York, 1866. Contains Dr. Trench’s cento from Bernard of Cluny, the Veni, sancte Spiritus, the Veni, Creator Spiritus, the Apparebit repentina, and the Cur Mundus militat, with versions. These two books and the author’s versions of the Dies Irae appeared in one volume in New York, 1867. 119.* Seven Great Hymns of the Mediaeval Church. New York, 1865. This collection, made by Judge Noyes, includes Dr. Neale’s translation from Bernard of Cluny, English versions of the Dies Irae, the Mater Speciosa, the Stabat Mater, the Veni Sancte, the Veni Creator, and the Vexilla Regis. The originals are given. The book, though quite small, has been extremely popular, and there have been some seven editions. S. W. D. 120a. Th. J. Michael: Dissertatiuncula de Hymno “Te Deum laudamus,” praemissis paucis de Poeseos hymnicae veteris Historiâ. Zittau, 1865. 120b.* Th. J. Michael: Dissertatio de Sequentia Mediae Aetatis “Dies Irae, Dies Illa.” Quarto. Zittau, 1866. 121.* Songs of Praise and Poems of Devotion in the Christian Centuries. With an introduction by Henry Coppée, Professor of English Literature in the University of Pennsylvania. Philadelphia, E. H. Butler & Co., 1866. Notable for translations made by the late Rev. E. A. Washburn, D. D., an accomplished and elegant scholar, whose versions are among the best. S. W. D. 122.* John Mason Neale: Hymns on the Glories and Joys of Paradise. Translated or edited. London, 1865. Second edition, 1866. 123.* H. N. Schletterer: Uebersichtliche Darstellung der Geschichte der kirchlichen Dichtung und geistlichen Musik. Nördlingen, 1866. 124. J. Kayser: Beiträge zur Geschichte und Erklärung der Kirchenhymnen. Drei Hefte. Paderborn, 1866-69. 125.* Ed. Emil Koch: Geschichte des Kirchenlieds und Kirchengesangs der christlichen, inbesonders der deutschen evangelischen Kirche. Third edition. 8 vols. Stuttgart, 1866-69. It is in this last edition that Koch gives considerable space to the Latin hymns, which got about fifty pages in his second edition, in 4 volumes, 1852-53. 126.* Samuel W. Duffield: The Heavenly Land, from the De Contemptu Mundi of Bernard de Morlaix, monk of Cluny (XIIth century), rendered into corresponding English verse. New York, 1867. This was the first attempt to render the cento prepared by Trench into the rhythm of the original. 127.* Erastus C. Benedict: The Hymn of Hildebert and other Mediaeval Hymns, with Translations. New York, 1867. Chancellor Benedict (ob. 1878) was a judge in New York, equally respected for his attainments as a jurist and his character as a man and a Christian. This volume contains seventeen hymns, with translations, including three of the Dies Irae. He contributed many others to the columns of the Christian Intelligencer, including a translation of the long hymn, or rather series of hymns, on the Epiphany by Prudentius. 128.* Hermann Adalbert Daniel: Die Kirchweih-Hymnen Christe cunctorum Dominator alme. Urbs beata Hirusalem. Pp. 24, great quarto. Halle, 1867. A defence of his view that the former hymn was not written for a church dedication, but had been converted to that use by adding three verses. It is in reply to a dissertation by Professor Hugo Lämmer, who had published a dissertation: Coelestis Urbs Ierusalem: Aphorismen nebst Beilage. Breslau, 1866. 129.* P. Gall Morel: Lateinische Hymnen des Mittelalters, grösstentheils aus Handschriften Schweizerischer Klöster, als Nachtrag zu Hymnensammlungen von Mone, Daniel und Andern herausgegeben.—Einsiedeln, New York und Cincinnati, Benzigers, 1868. Based on an examination of one hundred and thirty-six manuscripts, chiefly from Rheinau, Einsiedeln, and Engelberg. Edited in the style of Mone, who indeed suggested the work, but without annotations of any extent. 129b. P. Baur: Cantiones selectae ex vetere Psalteriola Rev. Patrum Societatis Jesu, cum Modis musicis. Aachen, 1868. 129c. J. Pauly: Hymni Breviarii Romani. Zum gebrauche für Kleriker übersetzt und erklärt. 3 parts. Aachen, 1868-70. 130.* T. G. Crippen: Ancient Hymns and Poems. Chiefly from the Latin. Translated and Imitated. London, 1868. 131. Karl Bartsch: Die lateinische Sequenzen des Mittelalters in musicalischer und rhythmischer Beziehung dargestellt. Rostock, 1868. Karl Friedrich Bartsch was a philologist equally eminent in the Germanic and the Romance fields, and was professor at Rostock. He died in 1888. 132.* Rev. Sir Henry Baker and others: Hymns Ancient and Modern, for use in the Services of the Church; with Annotations, Originals, References, Authors’ and Translators’ Names, etc. Re-edited by Rev. Louis Coutier Biggs. London, 1868. 133.* A. Thierfelder: De Christianorum Psalmis et Hymnis usque ad Ambrosii Tempora. Leipzig, 1868. 134.* Philip Schaff: ΙΧΘΥΣ, Christ in Song. Hymns of Immanuel. Selected from all Ages, with Notes. New York, 1869. Contains translations of seventy-three Latin hymns by various authors, some of them by the editor. 135.* H. M. Schletterer: Geschichte der geistlichen Dichtung und kirchlichen Tonkunst vom Beginne des Christenthums bis zum Anfange des elften Jahrhunderts. Mit einer Einleitung über die Poesie und Musik der alten Völker. Hannover, 1869. Meant to be the first part of a history coming down to our own times, but not continued. The author was a musician by profession—Kapellmeister at Augsburg—so his interest is chiefly in the musical history. But he gives a good deal of information about the hymns and their writers, and appends translations of one hundred and twenty-seven by various German authors. 136.* J. Keble: Miscellaneous Poems. London and New York, 1869. 137.* Lateinische Hymnen aus angeblichen Liturgien des Tempelordens. Kritisch und exegetisch bearbeitet von Dr. Hermann Hoefig. Parchim, 1870. A curiosity. The eleven hymns are partly church hymns, adapted to the alchemico-mystical ideas which pervaded the order of the Templars in its last years, and partly lamentations over the fall of Jerusalem and other calamities of the kingdom of Jerusalem. 138.* David T. Morgan: Hymns of the Latin Church. Translated; with the originals appended. Privately printed (London), 1871. My own copy was presented by the author in autograph to James Appleton Morgan, and bears the latter’s book-plate. The range of selections is moderate; the execution of the versions is fair, and the text is well edited. There are numerous corrections and improvements made in the author’s handwriting. S. W. D. 139.* Charles Buchanan Pearson: Sequences from the Sarum Missal. London, 1871. In the preface is a good description of the Sequence and its origin. The book is useful and well edited. S. W. D. 140. Cl. Brockhaus: Aurelius Prudentius Clemens in seiner Bedeutung für die Kirche seiner Zeit. Nebst Uebersetzung des Gedichtes Apotheosis. Leipzig, 1872. 141.* W. H. Odenheimer and Fred. M. Bird: Songs of the Spirit. New York, 1871. Twenty-three translations of Latin hymns, with a much larger number of English. 142.* Joseph Kehrein: Lateinische Sequenzen des Mittelalters aus Handschriften und Drucken.—Mainz, 1873. This latest collection of the original texts of the hymns is prepared by one of the most patient and laborious of scholars. But there is scarcely to be found in it a single spark of the divine fire. It is filled, on the contrary, with the scoriae and ashes of monastic illiteracy. It contains eight hundred and ninety-five hymns—few of which are familiar and many of which are strictly unnecessary. The classification and especially the glossary of mediaeval Latin words can be highly commended. It is confined to “sequences,” but this word is used in so loose a sense as to include many regularly formed hymns along with the rhythmical proses. S. W. D. 143.* Edward Caswall: Hymns and Poems, Original and Translated. Second edition, 1873. 144. S. G. Pimont: Les Hymnes du Brévaire romaine. Études critiques, littéraires et mystiques. III. Tomes. Paris, 1874-84. 145.* Ad. Ebert: Allgemeine Geschichte der Literatur des Mittelalters im Abendlande. 3 vols. Leipzig, 1874-87. See especially the third book of Vol. I.; and Vol. II., which embraces the age of Charles the Great and his successors. S. W. D. 146.* F. A. March: Latin Hymns, with English Notes. For use in schools and colleges. New York, 1875 and 1883. This is the first volume of the “Douglass Series of Christian Classics for Schools and Colleges.” Professor March’s text is carefully edited; his selections are wisely made, and his notes are judicious. This is the cheapest, fullest, and best work, if the Latin texts are desired. It contains no translations, and it so far mistakes its scope and purpose as to give space to Mr. Gladstone’s version of Rock of Ages, and Philip Buttmann’s rendering of Luther’s Ein’ feste Burg. S. W. D. 147. J. Hümer: Untersuchungen über den iambischen Dimeter bei den christlichen-lateinischen Hymnendichtern. Vienna, 1876. 148.* (Rich. F. Littledale:) The People’s Hymnal. London, 1877. 149.* Lyra Sacra Hibernica, compiled and edited by Rev. W. MacIlwaine, D.D. Belfast (1878). Second edition, 1879. An unusually poetic and capital volume. It embraces several translations of early hymns, and contains the Latin of the Hymn of Columba, the Lorica S. Patricii in a Latin version, the Sancti Venite, and the Hymn of Sedulius. S. W. D. 150.* Frank Foxcroft: Resurgit: A Collection of Hymns and Songs of the Resurrection. Edited with Notes. With an Introduction by Andrew Preston Peabody, D.D. Boston and New York, 1879. 151. J. Hümer: Untersuchungen über die ältesten lateinischen christlichen Rhythmen. Vienna, 1879. 152a. E. Dummler: Poetae Latini Aevi Carolini. Berlin, 1880-84. 2 vols. Contains also hymns. II., p. 244-58. 152b. E. Dummler: Rythmorum Ecclesiasticorum Aevi Carolini Specimen. Berlin, 1881. 153.* Philip Schaff and Arthur Gilman: A Library of Religious Poetry. A Collection of the best Poems of all Ages and all Tongues. With Illustrations. Pp. 1036, lexicon octavo. New York, 1880. Contains many of the finest translations of the Latin hymns. 154.* Digby S. Wrangham: The Liturgical Poetry of Adam of St. Victor. 3 vols. London, 1881. Mr. Wrangham has compiled—principally from Gautier—the various poems attributed to this author. He has given translation and text upon opposite pages, but adds nothing to our knowledge by any special scholarship. S. W. D. 155.* Joh. Kayser: Beiträge zur Geschichte und Erklärung der Ältesten Kirchenhymnen. Second edition. Paderborn, 1881 (477 pp.). This is the latest German contribution to the criticism of the earliest hymns. It is a series of monographs on these and their authors. It comes down only to the sixth century, and closes with Fortunatus. See also his article, “Der Text des Hymnus Stabat Mater Dolorosa,” in the Tübingen Theologische Quartalschrift for 1884, No. I., pp. 85-103. S. W. D. 156.* (N. B. Smithers:) Translations of eight Latin Hymns of the Middle Ages. Dover, Del., 1881. 157.* Josef Sittard: Compendium der Geschichte der Kirchenmusik mit besonderer Berüchsichtigung des kirchlichen Gesanges. Von Ambrosius zur Neuzeit. Stuttgart, 1881. 157. O. Zardetti: Die kirchliche Sequenz. Freiburg, 1882. 158a. J. B. Haureau: Melanges poëtiques d’Hildebert de Lavardin. Paris, 1882. 158b. J. B. Haureau: “Poëmes latines attribues a St. Bernard.” In the Journal des Savants, Febr.-Juli, 1882. 159a. “Mediaeval Hymns” in the Quarterly Review for 1882. Reprinted in Littell’s Living Age of same year. 159b. N. MacNeil: “Latin Hymns of the Celtic Church,” in the Catholic Presbyterian for 1883. 160. Anselm Salzer: Die christliche römische Hymnenpoesie. Brünn, 1883. 161.* (W. W. Newton:) Voices from a busy Life; or Selections from the Poetical Works of the late Edward A. Washburn, D.D. New York, 1883. Pp. 122-86: “Ancient Christian Hymns.” 162.* Johannes Linke: Die Hymnen des Hilarius und Ambrosius verdeutscht. Bielefeld und Leipzig, 1884. This little volume of 194 pages, 12mo, is intended to be the first of a series furnishing translations (with the Latin texts en regard) of the hymns of the Early Church. In the preface Dr. Linke announces his purpose to bring out a new Thesaurus Hymnorum, based on the labors of Daniel, Neale, Mone, and Morel, and on an examination of about a hundred unused manuscripts. He regards Wackernagel as the best editor of the texts, and as characterized by the finest critical instinct in determining authorship. As he and Wackernagel agree in assigning the Ad coeli clara to Hilary, there is room for a difference of opinion. 163.* Annus Sanctus. Hymns of the Church for the Ecclesiastical Year. Translated from the Sacred Offices by various Authors, with Modern, Original and other Hymns, and an Appendix of Earlier Versions. Selected and Arranged by Orby Shipley, M.A. Vol. I. Seasons of the Church: Canonical Hours: and Hymns of our Lord. Pp. 443, 12mo. London and New York, 1884. Important for the translations by English Roman Catholics from the Reformation to our own times. 164.* The Catholic Hymnal; containing Hymns for Congregational and Home Use, and the Vesper Psalms, the Office of the Compline, the Litanies, Hymns at Benediction, etc. The Tunes by the Rev. Alfred Young, priest of the Congregation of St. Paul. The Words original and selected. New York Catholic Publication Co., 1884. 165.* The Roman Hymnal. A Complete Manual of English Hymns and Latin Chants for the Use of Congregations, Schools, Colleges and Choirs. Compiled and arranged by Rev. J. B. Young, S. J. New York and Cincinnati, Fr. Pustet & Co., 1884. 166. A. Meiners: Die Tropen, Prosen und Präfationsgesänge des feierlichen Hochamtes im Mittelalter. Aus drei Handschriften der Abteien Prüm und Echternach. Luxemburg, 1884. 167. Bonif. Wolff and others: Studien und Mittheilungen aus dem Benedict.-Orden. Since 1884. 168a. Leo XIII: Carmina. Rome, 1885. 168b.* Leo XIII: Latin Poems done into English Verse, by the Jesuits of Woodstock College. Published with the Approbation of his Holiness. Baltimore, 1886. 169. J. Linke: Specimen hymnologicum de Fontibus Hymnorum Latinorum Festum Dedicationis Ecclesiae celebrantium. Pp. 24, great 8vo. Leipzig, 1886. 170. J. Hümer: “Zur Geschichte der mittellateinischen Dichtung” in the Romanische Forschungen for 1886. 171. P. Ragey: Sancti Anselmi Mariale seu Liber Precum Metricarum ad beatam Virginem, primum ex manuscriptis codicibus typis manadatum. London, 1886. 172. Aug. Rösler: Der katholischer Dichter Aurelius Prudentius Clemens. Ein Beitrag zur Kirchen-und Dogmengeschichte des vierten und fünften Jahrhunderten. Freiburg, 1886. 173. G. E. Klemming: Hymni, sequentiae et piae cantiones in Regno Sueciae olim usitatae. Pp. 186, 8vo. Stockholm, 1886. 174. Guido Maria Dreves: Analecta hymnica Medii Aevi. I. Cantiones Bohemicae: Leiche, Lieder und Rufe des 13., 14., und 15. Jahrhunderts, nach Handschriften aus Prag, Jistebnicz, Willingau, Hohenfurt und Tegernsee. II. Hymnarius Moissiacensis: Das Hymnar der Abtei Moissac im 10. Jahrhundert, nach einer Handschrift der Rossiana. Im Anhang: (a) Carmina scholarium Campensium, (b) Cantiones Vissegradenses. III. Conradus Gemnicensis: Konrads von Haimburg und seiner Nachamer, Alberts von Prag und Ulrichs von Wessobrun, Reimgebete und Leselieder. IV. Liturgische Hymnen des Mittelalters aus handschriftlichen Brevarien, Antiphonalien und Processionalien. Four volumes. Leipzig, 1886-1888. 175.* Corolla Hymnorum Sacrorum, being a Selection of Latin Hymns of the Early and Middle Ages. Translated by John Lord Hayes, LL.D. Pp. 211. Boston, 1887. (With the texts en regard.) 176. H. Breidt: De Aurelio Prudentio Clemente Horatii Imitatore. Heidelberg, 1887. 177. Ad. Meiners: Unbekannte Tropen-gesänge des feierlichen Messamtes im Mittelalter, nebst einigen Melodien der Kyrientropen. Gesammelt aus ungefähr fünfzig Handschriften des 10-13ten Jahrhunderten in den Bibliotheken zu Paris, Brüssel, London, und A. Luxemburg, 1887. 178. N. Gihr: Die Sequenzen des römischen Messbuches dogmatisch und ascetisch erklärt. Freiburg, 1887. 179.* F. W. E. Roth: Lateinische Hymnen des Mittelalters. Als Nachtrag zu den Hymnensammlungen von Daniel, Mone, Vilmar und G. Morel, aus Handschriften und Incunabeln herausgegeben. Pp. 175, great 8vo. Augsburg, 1888. 180. J. Linke: “Rundschau auf dem Gebiete der Lateinischen Hymnologie” in four articles in his and Dr. A. F. W. Fischer’s periodical, Blätter für Hymnologie. Leipzig, 1888.
CHAPTER XXXIII.
INDEX TO TRANSLATED HYMNS.
Among the labors of preparation which Mr. Duffield undertook as preliminary to this book, the most unique was his manuscript “List of the Latin Hymns,” as found in all the collections accessible to him, from Clichtove to Kehrein, with references to the authorship, the age, and the sources of each; together with notes of the names of English translators. It was his intention that the list should form an integral part of his book; but as it contains between four and five thousand references by first lines, it would make a book of itself, and it is the hope of the editor to secure its separate publication in that form. The work cost so much patient labor, and is in itself so valuable to hymnological students, that it would be a pity if it were not made still more complete, and given to the public at an early date.
It seemed best not to include the list in all its bulk in this work, but to make from it a selection of those hymns which have found favor in the eyes of English translators, and to print them with the names of the translators. These are not one in five of the whole number of Latin hymns, but they constitute the best of them, and they are those which are most likely to be of use and interest to our readers. These eight hundred and seventy hymns, recasts of hymns, and portions of hymns which translators have treated as wholes, are a body of sacred song which will bear comparison with any other in the world, either as regards loftiness of devotion, weight of thought, or excellence as poetry. And in no respect has our English hymnody been more enriched during the last fifty years than by the felicitous versions made by British and American translators, from Chandler’s to our own days.
It will be observed that the name of the author, or the source, or at least the date of each hymn, is given on the left side of the list. This is followed by the first line of the hymn, and where several hymns begin nearly alike, enough is given to identify each. After this comes the reference to the source where the hymn is to be found, if this be known to the editor. Where it is given in any volume of Daniel’s great work, that is referred to by Roman and Arabic numerals simply, without repetition of his name. In every case where it is to be found in Newman’s Hymni Ecclesiae, or Trench’s Sacred Latin Poetry, or March’s Latin Hymns, this is indicated, as these are the collections most accessible to American students generally. Then follow in Italics the names of the translator or translators, either on the same line, or on the lines below. The use of an asterisk (*) indicates that this is a recast of an older hymn.
The chapter of “Bibliographical Notes” will furnish the proper reference to the sources of the translations in most cases. It is necessary to specify a few which are not given there.
Rev. John Anketell’s translations are given mostly in The Church Review for 1876 and 1877. For those of Dr. Benson, H. R. B., C. I. Black, E. L. Blenkinsopp, W. C. C., J. M. H., Dr. Littledale, M., A. M. M., O. C. P., J. G. Smith, H. Thompson, J. S. Tute, R. E. E. W., see Mr. Orby Shipley’s three Lyras. For translations by Prior Aylward, Mr. J. R. Beste, Lord Braye, John Dryden (?), and other versions from the old Catholic Primers and Evening Offices, J. C. Earle, Provost Husenbeth, Charles Kent, Cardinal Newman, Professor Potter, Father Ryder, A. D. Wackerbarth, and Dr. Wallace, see Mr. Shipley’s Annus Sanctus. For translations by Dr. Littledale, B., F., D. L., A. L. P., F. R., and B. T., see The People’s Hymnal (1877); for those of Mr. Singleton, see The Anglican Hymn-Book (1868); for those of Mr. Blew, see his Church Hymn and Tune Book (1851 and 1855); for those of Rev. W. J. Copeland, see his Hymns for the Week and for the Seasons (1848). For Mr. A. J. B. Hope’s, see his Hymns of the Church Literally Translated (1844), an attempt to substitute classic metre for rhyme.
H. A. M. stands for Hymns Ancient and Modern, which is specified where the translation is materially altered by the compilers, as well as where an original version has been supplied. H. A. stands for the Hymnarium Anglicanum, or the Ancient Hymns of the Church of England Translated from the Salisbury Breviary (1844).
Of Dr. A. R. Thompson’s hymns several were contributed to Dr. Schaff’s “Christ in Song,” but they have not appeared separately in book form. The same is true of Dr. W. S. McKenzie’s, which have appeared chiefly in the columns of two Boston weeklies—The Beacon and The Watchman. We are glad to learn that they are to be collected. To Mr. Anketell, Dr. Thompson, Dr. McKenzie, Professor S. Hart, of Hartford, Mr. Stryker and Mr. C. H. A. Esler, I am indebted for lists of their translations.
| Early Irish | Ad coeli clara non sum dignus. | IV. 127, 368. March.—Duffield (part), Hart. |
| Ambrosian | Ad coenam Agni providi. | I. 88, IV. 73, 353. March.—Chambers, Neale, H. A. M., Charles, Morgan, Anketell. |
| Prudentius | Ades, Pater supreme. | Bjorn.—Bp. Patrick, Neale. |
| Nic. le Tourneux | Adeste coelitum chori. | Newman.—Chambers, Campbell, Blew, A. R. Thompson, Littledale, Chandler, I. Williams. |
| XVth or XVIth Century. | Adeste fideles. | Briggs.—Caswall, Campbell, Oakeley, Mercer, Neale, Earle, Anketell, Schaff, Chandler, H. A. M., Esling. |
| Jean Santeul | Adeste sanctae conjuges. | Newman.—Chambers, I. Williams. |
| XIVth Century | Adesto sancta Trinitas. | IV. 234.—Chambers, Neale, Pott. |
| Paris Breviary | Adeste sancti plurimo. | Zabuesnig.—Caswall. |
| XIIIth Century | Ad laudes Salvatoris. | V. 149.—S. M. |
| Guill. de la Brunetière. | Ad nuptias Agni Pater. | Newman.—Chambers, I. Williams. |
| Thos. Aquinas | Adoro Te devote, latens Deitas. | I. 255. March.—Caswall, Chambers, Neale, Woodford, Hewett, Aylward, O’Hagan, Walworth, William Palmer, I. Williams, Anketell. |
| Peter Damiani | Ad perennis vitae fontem. | I. 116, IV. 203. March, Trench.—Anon. 1631, Anon. 1679, Sylvester, Caswall, Neale, Kynaston, Charles, Littledale, Morgan, Hayes, Wackerbarth, Anketell, Banks, J. Dayman. |
| Roman Breviary* | Ad regias Agni dapes. | I. 88. Newman, March.—Bp. Williams, Caswall, Oxenham, Campbell, H. A. M., Potter, Husenbeth, A. R. Thompson, Esling, Benedict, Mant, Copeland, Singleton. |
| Paris Breviary | Adsis superne Spiritus. | Newman.—Blenkinsopp, I. Williams. |
| Thos. à Kempis | Adstant angelorum chori. | Trench, March.—Charles, Washburn, McGill, H. M. C., Anon. |
| VIth-IXth Century. | Adsunt tenebrae primae. | I. 199, IV. 57.—Blew. |
| Chas. Coffin | Ad templa nos rursus vocat. | Newman.—I. Williams, Wm. Palmer, Chandler, Caswall, Chambers. |
| Thos. à Kempis | Adversa mundi tolera. | II. 379. March.—Benedict, Anketell, Duffield, Caswall. |
| XIVth Century | Aestimavit ortolanum. | I. 312. Newman.—Neale. |
| Roman Breviary* | Aeterna Christi munera, Apostolorum. | I. 27.—Caswall, F. R., Hope, Chambers, Neale, Mant, Woodford. |
| Ambrosius | Aeterna Christi munera, Et martyrum. | I. 27. March, Trench.—Chambers, McGill, Copeland, Campbell, Washburn. |
| Ambrosian | Aeterna coeli gloria. | I. 55, IV. 40.—Primer, 1545 and 1559, Mant, Caswall, Campbell, Newman, H. A., Bp. Williams. |
| Acta Sanctorum | Aeterna coeli gloria. | —Chambers, Copeland, Caswall. |
| Aeterna lux, divinitas. | II. 369.—Caswall, L. | |
| Rob. Bellarmine | Aeterne Rector siderum. | IV. 306.—Mant, Caswall, Copeland, Morgan. |
| Ambrose | Aeterne rerum Conditor. | I. 15, IV. 3. March.—Mant, Caswall, Chambers, Charles, Hewett, McGill, Copeland, H. A., Bp. Williams. |
| Gregory | Aeterne Rex altissime. | I. 196, IV. 79, 353.—Dryden (?), Mant, Neale, Chambers, Caswall, H. A. M., Copeland, P. C. E. |
| Odo of Cluny | Aeterni Patris unice. | I. 287, IV. 244.—Chambers. |
| Fortunatus | Agnoscat omne saeculum. | I. 159, IV. 176.—Chambers, Neale. |
| Copenhagen Missal | Agnus Dei collaudetur. | V. 230.—Moultrie. |
| Prudentius | Ales diei nuntius. | I. 119, IV. 39. March.—Primer, 1545 and 1559, Mant, Caswall, Chambers, Campbell, Duffield, Copeland, Banks, Bp. Patrick, H. A., Morgan, McGill, Anketell. |
| XIIth Century | Alleluia! alleluia! finita jam sunt praelia. | II. 363.—Neale, Pott (H. A. M.), Hewett, Bp. Williams. |
| XIth Century | Alleluia dulce carmen. | I. 261, IV. 152, V. 51. March.—Patrick, Neale, Keble, Chambers, Campbell, Singleton, Chandler, H. A. M., Edersheim, H. B., Morgan, Anketell. |
| XVth Century MS. | Alleluia nunc decantet. | V. 335.—D. L. |
| Mozarabic Breviary | Alleluia piis edite laudibus. | IV. 63. March.—Chambers, Neale, Ellerton, Crippen, Anketell. |
| Hermann Contr. | Alma Redemptoris mater. | II. 318.—Wordsworth, Caswall, Oxenham, Esling. |
| Old Roman Missal | Alma virgo Christum regem. | Neale.—H. R. B. |
| Almo supremi numinis in sinu. | —Caswall. | |
| Almum flamen, vita mundi. | II. 368.—Caswall. | |
| Hildebert | Alpha et O, magne Deus. | Trench, March.—Crashaw, Mills, Neale, Kynaston, McGill, McKenzie, Benedict. |
| Jesuit | Altitudo, quid hic jaces. | II. 341.—Washburn, McGill, Morgan, Hayes, McKenzie, Duffield, Edersheim. |
| Roman Breviary* | Alto ex Olympo vertice. | I. 240.—Mant, Caswall. |
| XII-XVth Century | Amorem sensus erige. | I. 274, IV. 261.—Morgan. |
| Bernard of Clairvaux | Amor Jesu dulcissimus. | Wackernagel.—Caswall, H. A. M. |
| XIVth Century MS. | Amor Patris et Filii, totius. | V. 203.—Littledale. |
| French Breviary | A morte qui Te suscitans. | Neale.—Chambers, J. G. Smith. |
| Angele qui meus es custos. | —Chambers. | |
| Jesuit | Angelice patrone. | II. 376.—Caswall, Morgan. |
| VII-VIIIth Century | Angulare Fundamentum. | I. 239.—Benson, Neale, Hewett, Chandler, H. A. M., I. Williams, Singleton, A. R. Thompson. |
| XIV-XVth Century (Spanish) | Anima Christi, sanctifica me. | I. 345.—O. C. P. (Lyra Euch.), Chadwick, Anon. |
| Anglo-Saxon | Anni peractis mensibus. | Stevenson.—Chambers. |
| XIV-XVth Century | Annue Christe, saeculorum Domine. | I. 273. Newman.—Chambers, Neale, F. K. |
| Paul Warnefried | Antra deserti teneris. | I. 209.—Chambers, Caswall. |
| XIth Century (K.) | A Patre unigenitus. | I. 234. Newman.—Chambers, A. L. P. |
| VIIth Century | Apparebit repentina magna dies Domini. | I. 194, IV. 11. March, Trench.—Neale, Charles, Benedict, Morgan, McKenzie, Anketell, Banks, Hart, Bp. Williams. |
| Pietro Gonella | Appropinquet enim dies. | IV. 200.—F. R. |
| Jean Santeul | Ardet Deo quae femina. | Newman.—I. Williams, Chandler. |
| C. Sedulius | A solis ortu cardine Ad usque. | I. 143, IV. 144. March.—(Luther), Dryden (?), Chambers, Caswall, Esling, Bp. Williams, Schaff, Copeland, MacIlwaine, A. L. P. |
| Ambrosian | A solis ortu cardine Et usque. | I. 21, IV. 58. March.—Mant, Schaff, Copeland. |
| Roman Breviary | Aspice infami Deus ipse ligno. | —Caswall, Wallace, Blew. |
| Roman Breviary | Aspice ut Verbum Patris a supernis. | —Caswall, Wallace. |
| Roman Breviary | Athleta Christi nobilis. | IV. 301.—Caswall. |
| XVI-XVIIth Century | Attolle paulum lumina. | II. 345.—Neale, Pott, H. A. M. |
| Roman Breviary | Auctor beati saeculi. | IV. 311.—Caswall, Potter, Husenbeth, Sarum Hymnal. |
| Anglo-Saxon | Auctor salutis unice. | I. 236. Stevenson.—Chambers. |
| IXth Century | Audax es, vir juvenis. | IV. 132.—Crippen. |
| Gregory | Audi, benigne Conditor. | I. 178, IV. 121. March.—Primer of 1685, Caswall, Campbell, Kent, Husenbeth, Mant, Potter, Hewett, Chambers, Anketell, Chandler, Copeland, Neale, H. A. M., Bp. Williams, I. Williams. |
| Chas. Coffin | Audimur: almo Spiritus. | Newman.—Chambers, Calverley, Chandler, Wm. Palmer, I. Williams. |
| XIth Century | Audi nos, Rex Christe. | IV. 171.—Neale. |
| Anglo-Saxon | Audi, Redemptor gentium. | Stevenson.—Chambers. |
| XIth Century MS. | Audi, tellus, audi. | I. 350, IV. 291.—Washburn. |
| Prudentius | Audit tyrannus anxius. | I. 124. Newman.—Caswall, Copeland, McGill, Esling, Benedict. |
| Elpis | Aurea luce et decore roseo. | I. 156. March.—Chambers. |
| Roman Breviary* | Aurora coelum purpurat. | I. 83.—Dryden (?), Caswall, Chandler, Mant, Campbell, A. R. Thompson, Esling, McGill, Copeland. |
| Adam of St. V. | Aurora diem nuntiat. | Wrangham.—Wrangham. |
| Ambrosian | Aurora jam spargit polum. | I. 56, IV. 40.—Mant, Caswall, Campbell, Chambers, Copeland, H. A., Bp. Williams, Neale. |
| Nic. le Tourneux | Aurora lucis dum novae. | Newman.—Chambers, Cooke, I. Williams. |
| Ambrosian | Aurora lucis rutilat. | I. 83, IV. 72. March.—Chambers, Neale, Van Buren, Braye, Tute, Washburn, Charles, Anketell, Bp. Williams, H. A. M., Hope. |
| Jean Santeul | Aurora quae solem paris. | IV. 339.—Caswall. |
| Gregory XI | Ave caput Christi gratum. | Mone, 121.—Chambers. |
| XVIth Century | Ave caro Christi. | —A. M. M. |
| XIVth Century MS. | Ave caro Christi cara. | I. 344.—Chambers, M. |
| Prague Missal | Ave caro Christi Regis. | V. 211.—A. M. M. |
| Ave, Carole sanctissime. | —Caswall. | |
| XIVth Century MS. | Ave Christi corpus verum. | Mone, 219.—L. |
| Anglo-Saxon | Ave colenda Trinitas. | Stevenson.—Chambers, H. A. M. |
| Ave crucis dulce lignum. | V 183.—Morgan, M. | |
| XIV-XVIth Century | Ave Jesu, qui mactaris. | Koenig.—Ryder. |
| Xth Century | Ave, maris stella. | I. 204, IV. 136. March.—Caswall, Chambers, Hewett, Duffield, Charles, Anketell, Oxenham, Walworth. |
| Paris Missal | Ave, plena gratiâ, Cujus. | Newman.—Copeland. |
| Franciscan Breviary | Ave regina coelorum. | II. 319.—Caswall. |
| XIVth Century MS. | Ave Rex, qui descendisti. | Mone, 206.—L. |
| XVth Century MS. | Ave rosa spinis puncta. | Mone, 136.—Washburn. |
| Ave solitudines. | —Caswall. | |
| MS. of 1440 | Ave Verbum incarnatum. | II. 328.—A. M. M. |
| XIVth Century MS. | Ave verum corpus natum. | II. 327.—Caswall. |
| Ave vulnus lateris nostri Salvatoris. | —Chambers. | |
| Bonaventura | Beata Christi passio. | IV. 220. March.—Chambers, Charles. |
| Ambrosian | Beata nobis gaudia. | I. 6, IV. 160. March.—Dryden (?), Caswall, Campbell, Aylward, Chambers, Anketell, Blew, Esling, Bp. Williams, Hope, Duffield. |
| Roman Breviary* | Beate pastor Petre. | I. 156.—Caswall. |
| Belli tumultus ingruit. | —Caswall. | |
| Ambrosian | Bis ternas horas explicans. | I. 23, IV. 13.—Copeland. |
| Cantant hymnos coelites. | —Caswall. | |
| Notker | Cantemus cuncti melodum nunc Alleluia. | II. 52. March.—Neale. |
| Old French (XIV) | Cedant justi signa luctus. | II. 362.—Kynaston, Kennedy. |
| Hereford Hymnal | Celsorum civium inclyta gaudia. | IV. 287.—Neale. |
| Fulbert | Chorus novae Jerusalem. | I. 222, IV. 180.—Neale, Keble, Chambers, Campbell, Braye, Hewett, Thompson, H. A. M., Anketell, Copeland, D. L., Singleton. |
| Mozarabic Breviary | Christe, coelestis medicina. | I. 198.—Priest’s Prayer-Book. |
| Ambrosian | Christe, cunctorum dominator. | I. 107. March.—Chambers. |
| Jean Santeul | Christe, decreto Patris institutus. | Newman.—I. Williams, Hewett. |
| VIth Century (Mone) | Christe fili Jesu summi. | IV., 184.—Moultrie. |
| Innocent III | Christe, fili summi Patris. | —G. W. Cox., M. |
| Anglo-Saxon | Christe, hac hora tertia. | Stevenson.—Chambers. |
| Ennodius | Christe, lumen perpetuum. | I. 151.—Duffield. |
| Guill. de la Brunetière | Christe, pastorum caput. | Newman.—Chambers, I. Williams. |
| Ennodius | Christe, precamur annue. | I. 151.—Duffield. |
| Ambrosian | Christe, qui lux es et dies. | I. 33, IV. 54. March.—Chambers, Aylward, McGill, Duffield, McKenzie, Charles, Wedderburn, A. L. P., Copeland, H. A. M. |
| Jean Santeul | Christe, qui sedes Olympo. | Newman.—Woodford (?), Cooke and Webb’s Hymnary, Chandler, H. A. M., Wm. Palmer, I. Williams. |
| Ambrosian | Christe, Redemptor gentium. | I. 78.—Chambers. |
| Rabanus Maurus | Christe, Redemptor omnium, Conserva. | I. 256, IV. 143, 369.—Chambers, Baker, F. R., Hewett. |
| Ambrosian | Christe, Rex coeli. | I. 46.—Woodford (?), Charles. |
| Mozarabic Brev. | Christe rex, mundi creator. | IV. 117.—F. |
| Ennodius | Christe Salvator omnium. | I. 152.—Duffield. |
| Rabanus Maurus | Christe, sanctorum decus angelorum. | I. 218, IV. 165, 371.—Mant, Caswall (bis), Chambers, Hewett, Copeland, Anketell. |
| Vth Century (Mone) | Christi caterva clamitat. | IV. 119.—Onslow. |
| Anselm (?) | Christi corpus, ave. | II. 328.—A. M. M., L. |
| Chas. Coffin | Christi martyribus debita. | Newman.—I. Williams, Chambers. |
| XVth Century MS. | Christi miles gloriosus. | Newman.—Chambers. |
| Christi nam resurrectio. | —Trend. | |
| Jean Santeul | Christi perennes nuntii. | Newman.—Mant, Caswall, Chandler, H. A. M., I. Williams. |
| Roman Breviary* | Christo profusum sanguinem. | I. 27.—Caswall. |
| Bonaventura (Ko) | Christum ducem, qui per crucem. | I. 340, IV. 219. March.—Chambers, Oakeley, Anketell, Edersheim. |
| XVth Century MS. | Christus lux indeficiens. | Mone, 204.—Chambers, L. |
| Christus pro nobis passus est. | Wackernagel, 476.—Wedderburn, in “Guid and Godlie Ballatis.” | |
| Jean Santeul | Christus tenebris obsitam. | Newman.—Chambers, Chandler, I. Williams, Campbell. |
| Marbod | Cives coelestis patriae. | Mone, 637.—Neale. |
| Nic. le Tourneux | Clamantis ecce vox sonans. | Newman.—Chambers, Chandler, I. Williams. |
| Cisterc. Brev., 1678 | Clarae diei gaudiis. | Zabuesnig.—Caswall. |
| Ambrosian | Claro paschali gaudio. | I. 84.—Neale. |
| Gregory (?) | Clarum decus jejunii. | I. 178, IV. 180.—Chambers, Hewett, Copeland, P. C. E. |
| Fr. Lorenzini | Coelestis Agni nuptias. | IV. 303.—Caswall. |
| Jean Santeul | Coelestis ales nuntiat. | Newman.—I. Williams, A. C. C., Chambers. |
| Jean Santeul | Coelestis aulae principes. | Newman.—Chambers, I. Williams, Baker, Chandler. |
| Jean Santeul | Coelestis aula panditur. | Newman.—Chambers, I. Williams. |
| Sarum Breviary | Coelestis formam gloriae. | I. 290, IV. 279.—Chambers, Neale, H. A. M., Calverley. |
| Paris Breviary | Coelestis, O Jerusalem. | Newman.—I. Williams. |
| Roman Breviary* | Coelestis urbs Jerusalem. | I. 239.—Dryden (?), Caswall, Copeland, Duffield. |
| Coeli choris perennibus. | Neale.—Onslow. | |
| Ambrosian | Coeli Deus sanctissime. | I. 60, IV. 51. March.—Mant, Caswall, Chambers, Benedict, Bp. Williams, H. A., Copeland, Hope. |
| Godeschalk | Coeli ennarant gloriam Dei. | II. 44.—Neale. |
| Roman Breviary | Coelitum Joseph decus atque nostrae. | IV. 296.—Caswall. |
| Jean Santeul | Coelo datur quiescere. | Newman.—Chambers, I. Williams, A. L. P. |
| Jean Santeul | Coelo quos eadem gloria. | Newman.—I. Williams, Pott. |
| Roman Breviary | Coelo Redemptor praetulit. | IV. 308.—Caswall, H. M. C. |
| XVth Century | Coelos ascendit hodie. | I. 343. March.—Neale, Hewett, Anketell. |
| Peter the Venerable | Coelum gaude, terra plaude. | Trench.—Onslow. |
| Peter Damiani | Coelum, terra, pontus, aethera. | Migne.—Neale. |
| XIIth Century | Coenam cum discipulis. | II. 230, V. 159.—Neale. |
| Coetus parentem Carolum. | —Caswall. | |
| XIVth Century | Collaudemus Magdalena. | I. 311, IV. 245, 371.—Chambers, Morgan, Moultrie, Duffield (part). |
| Ambrosius | Conditor alme siderum. | I. 74, IV. 118, 368.—Chambers, Hewett, Aylward, Braye, Neale, H. A. M., H. A., Edersheim, F., Copeland, Anketell. |
| Italian | Congregavit Deus aquas. | IV. 342.—Hayes. |
| Ambrosius | Consors paterni luminis. | I. 27, IV. 37.—Primer, 1545 and 1559, Mant, Caswall, Newman, Copeland, H. A., Chambers. |
| Roman Breviary | Cor arca legem continens. | II. 361.—Caswall, Mulholland, Anon. |
| Prudentius | Corde natus ex parentis. | I. 122, IV. 176. March.—Chambers, Neale, Keble, Baker, Schaff, Hope, H. A. |
| Cor meum Tibi dedo. | II. 370.—Palmer, Priest’s Prayer-Book. | |
| Roman Breviary | Corpus domas jejuniis. | IV. 310.—Caswall. |
| Roman Breviary* | Creator alme siderum. | I. 74.—Primer, 1685, Mant, Caswall, Newman, Potter, Husenbeth, Campbell, Copeland, Bp. Williams, Wm. Palmer. |
| Bonaventura | Crucem pro nobis subiit. | IV. 220. March.—Charles, Chambers. |
| Roman Breviary* | Crudelis Herodes Deum. | I. 147.—Primer, 1685, Mant, Husenbeth, Potter, Aylward, Caswall, Esling, Copeland, Hope, Singleton, Bp. Williams. |
| Jesuit | Crux, ave benedicta. | II. 349, IV. 322. March, Trench.—Benedict, Worsley, Anketell. |
| Fortunatus | Crux benedicta nitet. | I. 168, IV. 152. March.—Charles, Washburn, McKenzie. |
| Fortunatus | Crux fidelis inter omnes. | I. 164.—Caswall, Oakeley. |
| Braga Breviary | Crux fidelis, terras coelis. | IV. 276.—Hewett. |
| Peter Damiani | Crux mundi benedictio. | Neale.—Neale. |
| Jean Santeul | Crux, sola languorum Dei. | Zabuesnig.—M. (Lyra Euch.) |
| Prudentius | Cultor Dei memento. | I. 129, IV. 207.—Chambers, Keble, Copeland, H. A., Anketell. |
| Wm. Alard | Cum me tenent fallacia. | Trench.—Washburn, Benedict, Duffield. |
| Pietro Gonella | Cum revolvo toto corde. | IV. 199. Trench.—Crippen, Husenbeth. |
| Mozarabic Breviary | Cunctorum Rex omnipotens. | IV. 57.—I. G. Smith. |
| Jacoponus | Cur mundus militat. | II. 379, IV. 288. March, Trench.—Tusser, Washburn, Hayes, Duffield, Stone (Catholic World), Banks. |
| Cur relinquis, Deus, coelum. | IV. 347.—A. R. Thompson, Hayes. | |
| Rob. Bellarmine (?) | Custodes hominum psallimus angelos. | II. 375.—Caswall, I. Williams. |
| Prudentius | Da, puer, plectrum; choreis. | Bjorn. March.—Bp. Patrick. |
| Seb. Besnault | Debilis cessent elementa legis. | Newman.—Chambers, H. A. M., I. Williams. |
| Roman Breviary* | Decora lux aternitatis auream. | I. 156.—Caswall, Esling. |
| Charles Coffin | Dei canamus gloriam. | Newman.—Chambers, Whytehead, Chandler, H. A. M., I. Williams. |
| Ambrosian | Dei fide quâ vivimus. | I. 71.—Chambers. |
| Dei, qui gratiam impotes. | —Caswall. | |
| Tournay Missal | De Parente summo natum. | V. 287.—J. M. H. |
| Liege Missal | De profundis exclamantes. | V. 320.—A. L. P. |
| Anselm of Lucca | Desere jam anima. | Trench, March.—Charles. |
| Jean Santeul | Deserta, valles, lustra, solitudines. | Zabuesnig.—Caswall. |
| Prague Missal | De superna hierarchia. | V. 211.—A. M. M. |
| Ambrose | Deus Creator omnium, Polique. | I. 17, IV. 1. March.—Primer, 1545 and 1559, Parker, Chambers, Hewett, McGill, Morgan, Wrangham, Copeland, H. A., Bp. Williams, Duffield. |
| Marbod | Deus-Homo, Rex coelorum. | Trench, March.—Benedict. |
| Hilary (?) | Deus, Pater ingenite. | I. 2. March.—Duffield. |
| Worcester Breviary | Deus, Pater piissime. | Sarum Hymnary.—Chambers. |
| Ambrosian | Deus, tuorum militum. | I. 109, IV. 208.—Caswall, Chambers, Copeland, Oxenham, Beadon, Neale, Hewett. |
| Charles Coffin | Die dierum principe. | Newman.—Chambers, McGill, I. Williams, H. A. M., Chandler, Singleton. |
| Ambrosian | Diei luce reddita. | I. 68.—I. Williams. |
| Le Mans Breviary | Die parente temporum. | Neale.—Baker, D. L. |
| XIIIth Century (K.) | Dies absoluti praetereunt. | IV. 179.—Bp. Williams. |
| Benno of Meissen | Dies est laetitiae In ortu. | I. 330, IV. 254.—Neale, Husenbeth. |
| Pietro Gonella | Dies illa, dies vitae. | IV. 200.—Charles. |
| Thos. of Celano | Dies Irae, dies illa. | II. 103, V. 110.—March, Trench. (See Mr. John Edmands’s Bibliography. With his help, I am able to supplement his list of translations as follows; John Murray (1860), Anon. (1862), John S. Hagar (1866), Joseph W. Winans (1879), Edwin S. Hawley (1886), H. L. Hastings (1886). S. V. White, John Lord Hayes (1887), George W. Pierce (1887), W. S. McKenzie (twice), 1887, H. A. Sawtelle, Rev. Mr. Fairbanks, John D. Meeson, A. B. K. in The Presbyterian; and in The Boston Advertiser for May 3d, 1887, four versions signed J. A. Chambliss, Fr. Sargent, E. C. C. and S.) |
| Dignare me, O Jesu, rogo Te. | II. 371.—Baker, A. L. P. | |
| Chas. Coffin | Dignas quis, O Deus, Tibi. | Newman.—Chambers, I. Williams, Chandler. |
| Jean Santeul | Divine crescebas, puer. | Newman.—Chambers, I. Williams, Chandler, Keble. |
| Urban VIII | Domare cordis impetus. | IV. 304.—Caswall. |
| Jesuit | Dormi, fili, dormi. | IV. 318.—McCarthy, Trend, Moultrie. |
| Milan Breviary | Duci cruento martyrum. | Neale.—Dayman. |
| Bernard of Clairvaux | Dulcis Jesu, spes pauperis. | Mone, 92. March.—Charles, Crippen, Colegrove, McKenzie, Heisler. |
| Chas. Coffin | Dum, Christe, confixus cruci. | Newman.—Chambers, Chandler, I. Williams. |
| Chas. Coffin | Dum morte victor obruta. | Newman.—Chambers, Chandler, I. Williams. |
| Roman Breviary | Dum nocte pulsa Lucifer. | IV. 301.—Caswall. |
| Adam of St. V. | Ecce dies celebris. | V. 194.—Neale, Wrangham. |
| Gregory | Ecce jam noctis tenuatur umbra. | I. 177, IV. 176, March.—Mant, Caswall, Chambers, Crippen, Hewett, Newman, Hayes, Hedge (?), Esling, Anketell, Duffield, Copeland, Anon., 1853, H. A. |
| Thomas Aquinas | Ecce panis angelorum. | —Caswall, Trappes. |
| Jean Santeul | Ecce saltantis pretium puellae. | Newman.—I. Williams. |
| Seb. Besnault | Ecce sedes hic tonantis. | Newman.—I. Williams. |
| XIth Century MS. | Ecce sollemni hoc die. | Mone, 341.—D. L. |
| XIIIth Century | Ecce tempus est vernale. | IV. 233.—Neale, Trend. |
| Gregory | Ecce tempus idoneum. | I. 182. Newman.—Chambers, Campbell, Neale, H. A. M., Wm. Palmer, Hewett. |
| Jesuit | Ecquis binas columbinas. | II. 344. Trench, March.—Trend, Morgan, Anketell, Benedict, Mason, Hayes. |
| Roman Breviary* | Egregie doctor Paulus. | I. 156. Newman.—Caswall. |
| Pietro Gonella | Eheu! Eheu! mundi vita. | Trench.—Onslow, Duffield. |
| XIIth Century MS. | Eja, carissimi, laudes hymnite. | Mone, 691.—D. L. |
| XVth Century | Eia! dulcis anima. | Mone, 231.—Chambers. |
| XVth Century | Electum O frumentum. | IV. 327.—A. M. M. |
| Paris Breviary | Emergit undis et Deo. | Newman.—Chambers, Chandler, I. Williams, Pott. |
| Roman Breviary* | En clara vox redarguit. | I. 76.—Dryden (?), Mant, Newman, Caswall, Bp. Williams, Copeland, Hope, Singleton. |
| XVth Century MS. | En dies est dominica. | Mone, 247.—Trench, Neale, H. A. M. |
| Prudentius | En Persici ex orbis sinu. | McGill, Bjorn.—Kynaston, McGill, Benedict. |
| Roman Breviary | En ut superba crimina. | II. 360.—Caswall, Anon. |
| Francisc. Missal | Epiphaniam Domini canamus gloriosam. | Kehrein.—A. L. P. |
| Erumpe tandem juste dolor. | II. 366.—Caswall. | |
| F. M. Victorinus | Est locus ex omni medium. | Trench, Bjorn.—Trench. |
| Hereford Breviary | Excelsorum civium inclyta. | —Chambers. |
| Chas. Coffin | Exiit cunis pretiosus infans. | Newman.—I. Williams. |
| Roman Breviary | Exite Sion filiae, Regis. | II. 360.—Caswall, Neale, Wallace. |
| Exite Sion filiae, Videte. | II. 348.—Chambers. | |
| Gregory (Mone) | Ex more docti mystico. | I. 96, IV. 121.—Dryden (?), Mant, Caswall, Chambers, Hewett, Copeland, Neale, H. A. M. |
| Jean Santeul | Ex quo salus mortalium. | Newman.—Chambers, H. A. M., I. Williams. |
| Hildebert | Extra portam jam delatum. | Trench.—Neale. |
| Hereford Breviary | Exultet coelum gaudiis. | —Chambers. |
| XIIth Century (K.) | Exultet coelum laudibus. | I. 247.—Chambers. |
| Exultet cor praecordiis. | —Chambers, Hewett, H. A. M., F. R. | |
| Roman Breviary* | Exultet orbis gaudiis. | I. 247.—Mant, Oxenham, Caswall. |
| Jean Santeul | Fac, Christe, nostri gratia. | Newman.—Campbell, I. Williams. |
| Chas. Coffin | Fando quis audivit Dei. | Newman.—Chambers, Campbell, I. Williams, Pott, Wm. Palmer, Chandler. |
| Jean Santeul | Felices nemorum pangimus incolas. | Newman.—Chambers, Caswall, I. Williams. |
| Jean Santeul | Felix dies mortalibus. | Newman.—Chambers, Campbell, I. Williams, Littledale, Calverley, Chandler. |
| Seb. Besnault | Felix dies quam proprio. | Newman.—Chambers, Chandler, H. A. M., Singleton, I. Williams, Wm. Palmer, Campbell. |
| Jean Santeul | Felix morte tua, qui cruciatibus. | Newman.—Chambers, I. Williams. |
| Paulinus (?) | Felix per omnes festum. | I. 243.—Chambers. |
| Prudentius | Ferunt vagantes daemones. | McGill.—McGill. |
| Jean Santeul | Festis laeta sonent. | Zabuesnig.—Chambers. |
| Roman Breviary | Festivis resonent compita vocibus. | II. 354.—Caswall, Potter. |
| Durham Hymnal | Festivis saeclis colitur. | —Chambers. |
| XVth Century | Festum matris gloriosae. | I. 310.—Chambers. |
| Paris Breviary | Flagrans amore perditos. | Newman.—Caswall, I. Williams. |
| Rennes Missal | Florem spina coronavit. | V. 187.—J. M. H. |
| Silvio Antoniano | Fortem virili pectore. | IV. 311.—Caswall, H. A. M. |
| Jean Santeul | Fortes cadendo martyres. | Newman.—Chambers, I. Williams. |
| Chas. Coffin* | Forti tegente brachio. | Newman.—Chambers, Littledale, Chandler, I. Williams, Wm. Palmer. |
| XIIth Century MS. | Fregit Adam interdictum. | Mone, 37.—Crippen. |
| Jean Santeul | Fumant Sabeis templa vaporibus. | Newman.—Chambers, I. Williams. |
| Gaude, mater ecclesia. | (St. Edward.)—A. L. P. | |
| Roman Breviary | Gentis Polonae gloria. | IV. 310.—Caswall. |
| Theodulph | Gloria, laus et honor. | I. 215, IV. 153. March.—Evening Office, 1703, Caswall, Neale, H. A. M., Hewett, Anketell. |
| Roman Breviary | Gloriam sacrae celebremus omnes. | Fabricius.—Caswall, Anon. |
| Meissen Breviary | Gloriosi Salvatoris. | I. 315.—Neale, H. A. M., Singleton, Morgan. |
| Notker (?) | Grates nunc omnes reddamus. | II. 5, V. 41. March.—(Luther), Schaff. |
| Chas. Coffin | Grates peracto jam die. | Newman.—Chambers, Chandler, Wm. Palmer. |
| Peter Damiani | Gravi me terrore pulsas. | I. 224, IV. 291. March, Trench.—Neale, Worsley, Washburn, Morgan, Benedict, Bp. Williams, Caswall, Anketell. |
| Hildebert | Haec est fides orthodoxa. | Trench.—W. Crashaw, 1611, McGill. |
| Urban VIII | Haec est dies qua candidae. | IV. 309.—Caswall. |
| Saintes Missal | Haec est dies summe grata. | V. 289.—Black. |
| XVth Century | Haec est dies triumphalis. | IV. 270. Trench.—Worsley. |
| Notker (?) | Haec est sancta sollemnitas. | V. 56.—Hewett. |
| Jean Santeul | Haec illa sollemnis dies. | Newman.—Chambers, Chandler, Neale, St. Ninian’s Hymns, I. Williams. |
| Adam of St. V. | Harum laudum praeconia. | II. 251.—Neale. |
| Adam of St. V. | Heri mundus exultavit. | II. 64, V. 176. March, Trench.—Neale, Charles, Morgan. |
| Joh. Mauburn | Heu! quid jaces stabulo. | I. 335. March, Trench.—Charles, McGill, Kynaston, McKenzie. |
| Bernard of Cluny | Hic breve vivitur. | Trench, March.—Neale, Moultrie, Duffield. |
| Mozarabic Breviary | Hic est dies verus Dei. | I. 49. March.—Charles, J. M. H., Duffield. |
| His reparandum generator. | —Caswall. | |
| Jean Santeul | Hoc, jussa quondam rumpimus. | Newman.—I. Williams. |
| Trondhjem Missal | Hodiernae lux diei sacramenti. | V. 213.—A. M. M. |
| Roman Breviary* | Hominis superne Conditor. | I. 61. March.—Dryden (?), Mant, Caswall, Copeland, Hope, Bp. Williams. |
| Dion. Ryckel | Homo Dei creatura. | IV. 250.—Caswall. |
| Anglo-Saxon | Hora nona qua canimus. | Stevenson.—Chambers. |
| Bernard of Cluny | Hora novissima, tempora pessima. | Trench, March.—Neale, Moultrie, Duffield, Coles, Mason, O. A. M. |
| Bonaventura | Hora qui ductus tertia. | IV. 220. March.—Charles, Chambers. |
| Charles Coffin | Horres superbos, nec tuam. | Newman.—I. Williams, Chandler, Chambers. |
| Hoste dum victo triumphans. | —Caswall. | |
| C. Sedulius | Hostis Herodes impie. | I. 147, IV. 148, 370. March.—(Luther), Caswall, Chambers, Neale, H. A. M., Anketell. |
| XVth or XVIth Cent. | Huc ad jugum Calvariae. | II. 353.—Neale, Kynaston. |
| Chas. Coffin | Huc vos, O miseri! surda relinquite. | Newman.—Chambers, I. Williams. |
| XIIth Century MS. | Hujus diei gloria. | I. 287, IV. 176.—A. L. P. |
| Paris Missal | Humani generis cessent. | Newman.—Neale. |
| Jean Santeul | Hymnis dum resonat. | Newman.—I. Williams. |
| Bede | Hymnum canamus gloriae. | I. 206. March.—Chambers, Charles, Thompson, Copeland, Anketell. |
| Bede | Hymnum canentes martyrum. | I. 207. March.—Neale, Charles (part), H. A. M., Anketell. |
| Ambrosian | Hymnum dicamus Domino. | I. 81. March.—Charles. |
| Chas. Coffin | Iisdem creati fluctibus. | Newman.—Chambers, Wm. Palmer, I. Williams, Chandler, H. A. M. |
| Isaac Habert | Illaesa te puerpera. | Newman.—I. Williams. |
| Ambrosian | Illuminans altissimus. | I. 19, IV. 61. March.—Copeland. |
| Gregory (?) | Immense coeli Conditor. | I. 58, IV. 50. March.—Dryden (?), Mant, Caswall, Chambers, Gould, Bp. Williams, Copeland, Hope, H. A. |
| Sarum Breviary | Impleta gaudent viscera. | —A. L. P. |
| Charles Coffin | Impune vati non erit: impotens. | Newman.—I. Williams, W. Palmer. |
| Prudentius | Inde est quod omnes credimus. | McGill.—McGill. |
| XVth Century MS. | In diebus celebribus. | Mone, 248.—Trend. |
| XVth Century MS. | In domo Patris. | Mone, 302.—H. R. B., Neale. |
| Peter of Dresden | In dulci jubilo. | Wackernagel.—Wedderburn. |
| Hildebert | Infecunda mea ficus. | Trench.—W. Crashaw, McGill. |
| Jacoponus (?) | In hoc anni circulo. | I. 331.—Neale. |
| Adam of St. V. (?) | In natale Salvatoris. | Wrangham.—A. M. M., Wrangham. |
| XVth Century | In natali Domini. | I. 329.—Washburn, Littledale. |
| Chas. Coffin | In noctis umbra desides. | Newman.—Chambers, I. Williams, Chandler, H. A. M. |
| Bonaventura (Mone) | In passione Domini. | IV. 219.—Chambers, Oakeley. |
| XIIth Century MS. | In sapientia disponens omnia. | Mone, 28.—Crippen, Trend, Hewett. |
| Chas. Coffin | Instantis adventum Dei. | Newman.—Chambers, I. Williams, Chandler, H. A. M., Moultrie. |
| Columcille (?) | In Te, Christe, credentium. | Lyra Hibernica.—Cusack. |
| Peter the Venerable | Inter aeternas superûm coronas. | Zabuesnig.—Caswall. |
| Adam of St. V. | Interni festi gaudia. | II. 250.—Neale. |
| Abelard | In terris adhuc positam. | Migne, 178.—Washburn. |
| Chas. Coffin | Inter sulphurei fulgura turbinis. | Newman.—I. Williams, Blew. |
| Simon Gourdan | Intrante Christo Bethanicam domum. | Newman.—I. Williams. |
| Le Puy Missal | In triumphum mors mutatur. | Moll.—Morgan. |
| Prudentius | Inventor rutili dux. | I. 131. Newman.—Bp. Patrick, Chambers. |
| Roman Breviary* | Invicte martyr unicum. | IV. 138.—Mant, Caswall. |
| Roman Breviary | Ira justa Conditoris. | II. 355.—Caswall. |
| Roman Breviary* | Iste confessor Domini, colentes. | I. 249.—Caswall. |
| IXth Century | Iste confessor Domini sacratus. | I. 248.—Chambers, D. L. |
| Roman Breviary | Iste quem laeti colimus fideles. | IV. 297.—Caswall. |
| Ite moesti cordis luctus. | IV. 321.—Hayes. | |
| Modern | Ite noctes, ite nubes. | IV. 325.—Hayes, Anketell. |
| Chas. Coffin | Jactamur heu! quot fluctibus. | Newman.—Chambers, Chandler, I. Williams. |
| Vth or VIth Century | Jam, Christe, sol justitiae. | I. 235, IV. 218.—Chambers, Crippen. |
| Ambrosian | Jam Christus astra ascenderat. | I. 64, IV. 83.—Dryden (?), Caswall, Chambers, Trend, Aylward, Blew, Copeland, L., Dayman, Esling. |
| Chas. Coffin | Jam desinant suspiria. | Newman.—I. Williams, Chambers, Wm. Palmer, Chandler, Woodford, H. A. M., A. L. P., Braye. |
| Ambrosian | Jam lucis orto sidere (iv. verses). | I. 56, IV. 42.—Primer, 1545 and 1559, Mant, Caswall, Chambers, Keble, Newman, McGill, Duffield, Anketell, Cosin, Neale, Singleton, Hope, Wm. Palmer, Bp. Williams, Anon., 1847, H. A. M., H. A. |
| Chas. Coffin* | Jam lucis orto sidere (vi. verses). | Newman.—Chambers, Chandler, I. Williams, Copeland. |
| Hilary | Jam meta noctis transiit. | I. 3, IV. 36.—Duffield. |
| Prudentius | Jam moesta quiesce querula. | I. 137. March, Trench.—Caswall, I. Williams, Hewett, Charles, Morgan, McGill, Davis, Winkworth, Washburn, Anketell, Bp. Patrick, A. L. P. |
| M. A. Flaminius | Jam noctis umbras lucifer. | Preces Privatae, 1564.—Rickards. |
| Jean Santeul | Jam non te lacerant. | Newman.—Chambers, I. Williams. |
| Jean Santeul | Jam nunc quae numeras. | Newman.—Chambers, I. Williams. |
| XIIth Century (?) | Jam pulsa cedant nubila. | Neale.—Neale. |
| Chas. Coffin | Jam sanctius moves opus. | Newman.—Chambers, Wm. Palmer, Chandler, H. A. M., I. Williams. |
| Paris Breviary | Jam satis fluxit cruor hostiarum. | Newman.—I. Williams. |
| Ambrosian | Jam sexta sensim volvitur. | I. 40. March.—Charles. |
| Chas. Coffin | Jam solis excelsum jubar. | Newman.—Chambers, Wm. Palmer, Chandler, I. Williams. |
| Roman Breviary* | Jam sol recedit igneus. | I. 36. Newman.—Dryden (?), Evening Office, 1710, Mant, Caswall, Potter, Beste, Aylward, Husenbeth, Campbell, Kent, Phillips, Bp. Williams, Copeland, Hope. |
| Ambrosian | Jam surgit hora tertia. | I. 18, IV. 3.—Copeland. |
| Ambrosian | Jam ter quaternis trahitur. | I. 81.—Chambers. |
| Roman Breviary | Jam toto subditus vesper. | IV. 307.—Caswall. |
| Thos. à Kempis | Jerusalem luminosa [seu gloriosa]. | Mone, 304.—Neale. |
| Ambrosian | Jesu corona celsior. | I. 110. Newman.—Caswall. |
| Ambrosian | Jesu corona virginum. | I. 112, IV. 140, 368.—Caswall, Chambers, Hewett, Neale, H. A. M., Oxenham, D. L. |
| Bernard of Clairvaux | Jesu decus angelicum. | I. 229. Newman, Trench.—Caswall, Campbell, Aylward, Crippen. |
| Mozarabic Breviary | Jesu defensor omnium. | IV. 26.—Blew. |
| Bernard of Clairvaux | Jesu dulcedo cordium. | I. 227. Newman, March, Trench.—Caswall, Chambers, Palmer, I. Williams, Crippen. |
| XIIth Century (K.) | Jesu dulce medicamen. | IV. 285.—Crippen. |
| Freiburg Breviary | Jesu, dulcis amor meus. | IV. 323.—Caswall. |
| Bernard of Clairvaux | Jesu dulcis memoria. | I. 227, IV. 211. March, Trench.—Mant, Neale, Caswall, Chambers, Crippen, O’Hagan, Dryden (?), Beste, Thompson, Benedict, Campbell, Aylward, Charles, Palmer, Alexander, Singleton, Edersheim, Copeland. |
| Jesu dulcissime. | II. 371.—Hewett, Benedict, Anon. (Independent), Littledale, Parker. | |
| Noyon Breviary | Jesu manus, pedes, caput. | Neale.—H. Thompson. |
| Jesuit | Jesu meae deliciae. | II. 350.—L. |
| Anselm of Lucca | Jesu mi dulcissime. | Trench.—Kynaston. |
| Ambrosian | Jesu nostra redemptio, Amor. | I. 63, IV. 78. Newman, March.—Caswall, Chambers, Charles, Hewett, Aylward, Hope, I. Williams, H. A., Chandler, H. A. M., Bp. Williams, P. C. E., M. A. G. (Watchman). |
| Franciscan Breviary | Jesu nostra redemptio, Joseph. | I. 280. Zabuesnig.—Edersheim. |
| Hilary (Fab.) | Jesu Quadragenariae. | I. 5.—Chambers, Neale, Pott, Wm. Palmer, Hewett. |
| Xth-XIth Century | Jesu, Redemptor omnium, Perpes. | I. 249, IV. 143.—Caswall, Chambers, Benson. |
| Roman Breviary* | Jesu Redemptor omnium, Quem. | I. 78.—Primer, 1685, Mant, Potter, Caswall, Esling, Bp. Williams, Copeland. |
| Charles Coffin | Jesu, Redemptor omnium, Summi. | Newman.—I. Williams, Chandler. |
| Chas. Coffin | Jesu, Redemptor seculi. | Newman.—I. Williams, Chambers, Campbell, Earle, Chandler. |
| Bernard of Clairvaux | Jesu, Rex admirabilis. | I. 228. Newman, March.—Mant, Caswall, Campbell, Aylward, Crippen. |
| Guill. de la Brunetière | Jesu, sacerdotum decus. | Newman.—Chambers, I. Williams, Chandler, Caswall. |
| Rabanus Maurus | Jesu, Salvator saeculi, Redemptis. | I. 297.—F., A. L. P., H. A. |
| XIIth Century MS. | Jesu, Salvator saeculi, Verbum. | Newman.—Chambers, Neale, Copeland, H. A. M. |
| Bernard of Clairvaux | Jesus auctor clementiae. | I. 228.—Chambers. |
| John Huss | Jesus Christus, nostra salus. | II. 370.—(Luther), Wedderburn, Littledale. |
| Bernard of Clairvaux | Jesu, spes poenitentibus. | I. 227. March, Trench.—McGill, Crippen. |
| Early Irish | Jesus refulsit omnium. | I. 4, IV. 150.—Chambers. |
| Chas. Coffin | Jordanis oras praevia. | Newman.—Chandler, Chambers, W. M. A., I. Williams. |
| Chas. Coffin | Jubes: et in praeceps aquis. | Newman.—Chambers, Chandler, H. A. M., I. Williams. |
| Adam of St. V. | Jubilemus Salvatori. | Morel, 15.—Morgan, J. M. H., in Lyra Messianica, Wrangham. |
| Adam of St. V. | Jucundare plebs fidelis. | II. 84, V. 142. Trench.—Neale, Campbell, Wrangham. |
| Prudentius | Jure ergo se Judae ducem. | McGill.—McGill. |
| Nic. le Tourneux | Jussu tyranni pro fide. | Newman.—Caswall, H. A. M., I. Williams, Chandler. |
| XIIth Century MS. | Juste judex, Jesu Christe. | Mone, 265.—Crippen. |
| Chas. Coffin | Labente jam solis rota. | Newman.—Chambers, Chandler, Wm. Palmer, I. Williams, A. R. Thompson. |
| Adam of St. V. | Laetabundi jubilemus. | V. 338.—A. M. M., Wrangham. |
| Bernard | Laetabundus exultet fidelis chorus: Alleluia. | II. 61, V. 47.—Chambers, Hewett, Esling. |
| Benedict. Missal | Laeta quies magni ducis. | V. 250.—Caswall. |
| Chas. Coffin | Laetare coelum; plausibus. | Zabuesnig.—Chambers. |
| Noyon Missal | Laetare puerpera. | Neale.—Hewett. |
| Liege Missal | Laetetur hodie matris ecclesiae. | V. 285.—Black. |
| Meaux Breviary | Lapsus est annus; redit annus alter. | IV. 319.—Hewett, Cooke, Pott, H. A. M., Bonar. |
| Odo of Cluny | Lauda, mater ecclesia, lauda Christi. | I. 221, IV. 244.—Neale, Chambers. |
| Thomas Aquinas | Lauda, Sion, Salvatorem. | II. 97, V. 73. March.—Crashaw, 1648, Caswall, Chambers, Aylward, Wackerbarth, Anon., Morgan, A. R. Thompson, Benedict, H. A. M., Esling. |
| XIVth Century MS. | Laudes Christo cum gaudio. | Morel, 427.—Chambers. |
| Notker | Laudes Christo redempti voce. | II. 178.—Littledale. |
| Adam of St. V. | Laudes crucis attollamus. | II. 78, V. 89.—Neale, Wackerbarth, Lloyd, Wrangham. |
| York Breviary | Laudes Deo devotas. | Newman.—Blew. |
| Utrecht Missal | Laudes Deo dicat per omnes. | V. 288.—H. R. B. |
| Notker | Laudes Salvatori voce. | II. 2, V. 51.—Plumptre. |
| Cisterc. Brev. | Laudibus cives resonent. | IV. 329.—Caswall. |
| XVIth Century | Laureata plebs fidelis. | —A. M. M. (Lyra Euch.). |
| Godeschalk | Laus, Tibi, Christe, qui es Creator. | II. 39.—Neale. |
| Roman Breviary | Legis figuris pingitur. | II. 360.—Caswall. |
| Chas. Coffin | Linquunt tecta Magi. | Newman.—Chambers, I. Williams. |
| Gregory | Lucis Creator optime. | I. 57, IV. 49. March.—Dryden (?), Mant, Caswall, Keble, Newman, Chambers, Oxenham, Beste, Kent, Campbell, H. A. M., Gould, Chandler, H. A., Bp. Williams, Copeland. |
| Hilary | Lucis largitor splendide. | I. 1. March.—Charles, Washburn, Morgan, McGill, Anketell, Duffield, I. C. (Evangelist), McKenzie. |
| Lugete dura marmora. | II. 351.—McGill. | |
| Chas. Coffin | Lugete pacis angeli. | Newman.—Chambers, Campbell, Chandler, Pott, I. Williams. |
| Fortunatus | Lustra sex qui jam peregit. | I. 164. Newman.—Primer, 1706, Caswall, Mant, Chambers, Aylward, Kent, Campbell, Hewett, McGill, Bp. Williams, Copeland. |
| Adam of St. V. | Lux advenit veneranda. | V. 239.—H. R. B. (Lyra Myst.), Wrangham. |
| Roman Breviary | Lux alma, Jesu, mentium. | IV. 305.—Dryden (?), Caswall, Newman, Copeland. |
| Prudentius | Lux ecce surgit aurea. | I. 121, IV. 40. March.—Mant, Caswall, Campbell, Hewett, Bp. Williams, Copeland, H. A., Chambers. |
| Noyon Missal | Lux est orta gentilibus. | Neale.—J. M. H. and A. M. M., in Lyra Messianica. |
| Adam of St. V. | Lux jucunda, lux insignis. | II. 71, Trench.—Kynaston, Calverley, Wrangham. |
| Ambrosian | Magnae Deus potentiae. | I. 61, IV. 52. March.—Dryden (?), Caswall, Mant, Chambers, Bp. Williams, H. A., Copeland, Hope. |
| Gregory | Magno salutis gaudio. | I. 179, IV. 152.—Copeland. |
| W. Lovell | Magnum nobis gaudium. | —Blenkinsopp. |
| XIIth Century | Majestati sacrosanctae. | V. 48. Trench.—Morgan, Duffield (part), I. G. Smith. |
| Adam of St. V. | Mane prima Sabbati. | II. 255.—Neale, Wrangham. |
| Roman Breviary | Maria castis oculis. | Newman.—Caswall, Copeland. |
| Jean Santeul | Maria sacro saucia. | Newman.—I. Williams. |
| Urban VIII | Martinae celebri plaudite nomini. | IV. 293.—Caswall. |
| Xth-XIIth Century | Martyr Dei qui unicum. | I. 247.—Chambers. |
| Roman Breviary | Martyr Dei Venantius. | IV. 300.—Caswall. |
| Damasus | Martyris ecce dies Agathae. | I. 9. March.—Anketell. |
| Matris cor virgineum. | —Chambers. | |
| King Alfred | Matutinus altiora. | —Earl Nelson. |
| Ambrosian | Mediae noctis tempus est. | I. 42, IV. 26. March.—Charles, Caswall. |
| Notker | Media vita in morte sumus. | II. 329. March.—(Luther), Washburn, Anketell. |
| Roman Breviary* | Memento, rerum Conditor. | I. 78.—Caswall, Oxenham. |
| Hildebert | Me receptet Sion illa. | March, Trench.—W. Crashaw, 1611, McGill, Duffield, Caswall (?), Neale. |
| Jean Santeul | Mille quem stipant solio sedentem. | Zabuesnig.—I. Williams. |
| Sarum Missal | Mirabilis Deus in sanctis. | Pearson.—Pearson. |
| Chas. Coffin | Miramur, O Deus, tuae. | Newman.—Chambers, Chandler, H. A. M., Wm. Palmer, I. Williams. |
| Roman Breviary* | Miris modis repente liber. | I. 243.—Oxenham, Caswall. |
| Jean Santeul | Miris probat sese modis. | Newman.—Chambers, Wm. Palmer, I. Williams. |
| Charles Coffin | Missum Redemptorem polo. | Newman.—I. Williams, Chandler. |
| Adam of St. V. | Missus Gabriel de coelis. | V. 129.—Neale, Wrangham. |
| XIth Century | Mitis agnus, leo fortis. | IV. 160. Moll.—McGill, Trend. |
| Abelard | Mittit ad virginem. | II. 59, V. 127. March.—Neale, P. C. E. |
| Roman Breviary | Moerentes oculi spargite lachrymas. | Fabricius.—Caswall, Potter. |
| Paris Breviary | Molles in agnos ceu lupus. | Newman.—I. Williams, Chandler. |
| Jean Santeul | Montes superbum verticem. | Newman.—I. Williams. |
| Chas. Coffin | Mortale, coelo tolle, genus, caput. | Newman.—I. Williams. |
| Peter the Venerable | Mortis portis fractis fortis. | Trench, March.—Charles, Thompson, Duffield. |
| Multi sunt presbyteri. | Du Meril, Neale.—Neale, G. D. | |
| Brander’s MS., 1507 | Mundi decor, mundi forma. | Morel, 501.—Morgan. |
| Adam of St. V. | Mundi renovatio nova parit gaudia. | II. 68, V. 58. March, Trench.—Charles, Washburn, McGill, Thompson, Heisler, Morgan, Worsley, Wrangham. |
| Sarum Breviary | Mundi salus affutura. | Newman.—Chambers. |
| Chas. Coffin | Mundi salus qui nasceris. | Newman.—I. Williams, Chandler, Copeland. |
| Cahors Breviary | Mundo novum jus dicere. | Neale.—Trend. |
| Mundus effusis redemptus. | —Caswall. | |
| Roman Breviary | Mysterium mirabile. | Zabuesnig.—Caswall, Wallace. |
| Hildebert (K.) | Nate Patri coequalis. | Mone, 11. March.—McGill. |
| Sarum Breviary | Nato canunt omnia Domino. | II. 56.—Chambers. |
| Adam of St. V. | Nato nobis Salvatore. | II. 222.—Morgan, A. M. M., in Lyra Messianica, Wrangham. |
| Jean Santeul | Natus Parenti redditus | Zabuesnig.—Chandler. |
| Thos. à Kempis (?) | Nec quisquam oculis videt. | Mone, 305.—Neale. |
| Chas. Coffin | Nil laudibus nostris eges. | Newman.—Chambers, Chandler, McGill, I. Williams. |
| Wolfg. Musculus | Nil superest vitae; frigus praecordia captat. | —Nevin, Anon. (Observer). |
| Jean Santeul | Nobis Olympo redditus. | Newman.—Chambers, Chandler, H. A. M., I. Williams, Singleton. |
| Benedict XII (?) | Nobis, sancte Spiritus. | Mone, 191.—Caswall. |
| Nocte mox diem fugata. | —Caswall. | |
| Gregory | Nocte surgentes vigilemus omnes. | I. 176, IV. 176. March.—Mant, Caswall, Keble, Newman, Hewett, Crippen, Chambers, Copeland, H. A., Esling, Anketell. |
| Columcille (?) | Noli, Pater, indulgere. | Lyra Hib.—Cusack. |
| Nic. le Tourneux | Non abluunt lymphae Deum. | Newman.—Chambers, I. Williams, Campbell. |
| Roman Breviary | Non illam crucians. | —Caswall. |
| Jean Santeul | Non parta solo sanguine. | Newman.—Chandler, F. R., I. Williams, H. A. M., Chambers. |
| De la Brunetière | Non vana dilectum gregem. | Newman.—I. Williams. |
| Novamne das lucis, Deus. | —Caswall. | |
| Novi partûs gaudium. | Du Meril.—Neale. | |
| XVth Century | Novum sidus exoritur. | IV. 280.—Onslow. |
| Gregory (Mone) | Nox atra rerum contegit. | I. 54, IV. 37.—Mant, Caswall, Chambers, Copeland, H. A. |
| Prudentius | Nox et tenebrae et nubila. | I. 120, IV. 39.—Mant, Caswall, Chambers, Campbell, Hedge (?), Bp. Williams, Bp. Patrick, H. A., Duffield. |
| Seb. Besnault | Noxium Christus simul introivit. | Newman.—I. Williams. |
| Roman Breviary | Nullis te genitor blanditiis. | IV. 298.—Caswall. |
| R. Bodius | Nuncius praepes mihi labra summo. | McGill.—McGill. |
| Cahors Breviary | Nunc novis Christus celebretur hymnis. | Neale.—Morgan. |
| Ambrosian | Nunc Sancte nobis Spiritus. | I. 50, IV. 43. Newman.—Mant, Caswall, Keble, Newman, Chambers, Anketell, Chandler, H. A., Bp. Williams, Copeland. |
| Charles Coffin | Nunc suis tandem novus e latebris. | Newman.—I. Williams, H. A. M., W. Palmer. |
| Nunc te flebilis concinimus modis. | —Caswall. | |
| Jesuit | Nunquam serenior. | IV. 327.—Morgan. |
| Fulbert of Chartres | Nuntium vobis fero de supernis. | March.—Chambers, Washburn, Anketell. |
| Hildebert | Nuper eram locuples. | Trench.—Duffield. |
| XVth Century MS. | O amor qui extaticus. | Mone, 51.—Neale, H. A. M. |
| XIVth Century MS. | O beata beatorum martyrum sollemnia. | II. 204.—Neale, Chambers. |
| Ambrosian | Obduxere polum nubila coeli. | I. 29, IV. 110. March.—Bp. Patrick. |
| Bernard of Cluny | O bona patria. | Trench, March.—Neale, Duffield, Coles, Moultrie. |
| O caeca mens mortalium. | II. 378.—Benedict. | |
| Paris Breviary | O Christe, qui noster poli. | Newman.—Chambers, Chandler, Black, Calverley, I. Williams. |
| Anglo-Saxon | O Christe, splendor gloriae. | Stevenson.—Chambers. |
| Conrad of Gaming | O colenda deitas. | Mone, 225.—Trend. |
| Prudentius | O crucifer bone, lucisator. | Mone, 149.—Crippen. |
| XVth Century | O Dei sapientia. | I. 299, IV. 283.—Chambers. |
| Xavier (?) | O Deus ego amo Te, Nam prior. | II. 335.—Keble, Hewett, McGill, Benedict. |
| Xavier (?) | O Deus, ego amo Te, Nec amo. | II. 335. March.—Pope, Sarum Hymnal, Singleton, Mills, Caswall, Hewett, McGill, Anketell, Duffield, McKenzie, Hayes. |
| Queen Mary (?) | O Domine Jesu (seu Deus), speravi in Te. | March.—Hewett, Hayes, Anketell, Clarke, Fawcett. |
| Jesuit | O esca viatorum. | II. 369. March.—Chambers, Palmer, Washburn, Morgan (bis), Thompson, Hayes, Trend, H. A. M., Schaff, Anketell. |
| XIIth Century (?) | O filii et filiae. | March.—Evening Office, 1748, Caswall, Chambers, Kent, Neale, H. A, M., Porter, Anketell. |
| Chas. Coffin | O fons amoris Spiritus. | Newman.—Chambers, Chandler, H. A. M., Wm. Palmer, I. Williams. |
| Chas. Coffin | O fortis, O clemens Deus. | Newman.—Chambers, Chandler, I. Williams. |
| Jesuit | O gens beata coelitum. | March.—Chambers, Washburn, Johnson. |
| Bonaventura | O gloriosa domina. | I. 302, IV. 231.—Caswall, |
| Fortunatus | O gloriosa femina. | I. 173.—Chambers, F. R. |
| Roman Breviary* | O gloriosa virginum. | I. 173.—Mant, Caswall. |
| Hildegard | O ignis Spiritûs Paracliti. | V. 201.—Crippen, Littledale. |
| Jean Santeul | O jam beata quae suo. | Newman.—Chandler. |
| XVth Century MS. | O Jesu dulcissime, Cibus salutaris. | Mone, 230.—R. W. V. |
| Bernard of Clairvaux | O Jesu mi dulcissime. | I. 229. March, Trench.—Crippen. |
| Claude Santeul | O luce quae tua lates. | Newman.—Oxenham, Baker, Caswall, H. A. M., Chandler, I. Williams, Duffield-Thompson. |
| Chas. Coffin | O luce qui mortalibus. | Newman.—Chambers, H. A. M., I. Williams, Wm. Palmer, Chandler, Singleton, McGill. |
| Ambrosius | O lux beata Trinitas. | I. 36, IV. 47. March.—(Luther), Chambers, Neale, H. A. M., Duffield, H. A., Edersheim, McGill, Anketell. |
| Bernard of Clairvaux | O miranda vanitas. | March.—Anketell. |
| Peter Damiani | O miseratrix, O dominatrix. | Migne.—Duffield. |
| Brander’s MS., 1507 | Omnes gentes plaudite. | V. 67.—Black. |
| Clichtove ed. | Omnes unâ celebremus. | V. 216.—Neale. |
| Jean Santeul | Omnibus manat cruor ecce venis. | Newman.—I. Williams. |
| Casimir or Hildebert | Omni die dic Mariae. | II. 372, IV. 237.—Hayes. |
| Meissen Breviary | Omnis fidelis gaudeat. | I. 301.—Neale. |
| Alanus | Omnis mundi creatura. | Trench, March.—Washburn, Hayes, Worsley, McKenzie. |
| Sarum Breviary | O nata lux de lumine, Jesu. | I. 259, IV. 161.—Chambers, Blew. |
| Prudentius | O Nazarene, lux Bethlehem. | I. 128.—Bp. Patrick. |
| Paulus Diaconus | O nimis felix meritique celsi. | I. 210.—Caswall, Chambers, B. |
| M. A. Muretus | O nox vel medio splendidior die. | Opera I. 741.—Blew. |
| XIIth-XIIIth Cent. MS. | O panis dulcissime. | II. 160, V. 73.—Trend. |
| XVth Century | O Pater sancte mitis atque pie. | I. 263, IV. 270.—Chambers, A. L. P., Hewett. |
| Urban VIII | Opes decusque regium reliqueras. | IV. 304.—Caswall. |
| Chas. Coffin | Opprobriis Jesu satur. | Newman.—Chambers, Campbell, I. Williams, Chandler. |
| Ambrosian | Optatus votis omnium. | I. 62, IV. 77. March.—Charles, Chambers, Mason. |
| Jean Santeul | O pulchras acies. | Newman.—I. Williams, Chambers. |
| Chas. Coffin | Opus peregisti tuum. | Newman.—Chambers, Campbell, Chandler, H. A. M., Blew, Singleton, Wm. Palmer, I. Williams. |
| Thos. à Kempis | O qualis quantaque laetitia. | Wackernagel.—Kettlewell (Life of Thomas à Kempis). |
| Adam of St. V. | O quam felix, quam praeclara. | II. 78.—Kynaston. |
| Peter Damiani (?) | O quam glorifica luce. | IV. 188.—Chambers. |
| XVth Century MS. | O quam glorificum solum sedere. | Mone, 284.—Neale, I. G. Smith. |
| Jean Santeul | O quam juvat fratres. | Newman.—Chambers, Chandler. |
| Thos. à Kempis | O quam praeclara regio. | Wackernagel.—Benedict. |
| Abelard | O quanta qualia sunt illa Sabbata. | Mone, 282.—Neale, Chambers, Hewett, Washburn, Duffield, Moultrie. |
| Jean Santeul | O qui perpetuus nos. | Newman.—Chambers, Caswall, I. Williams. |
| Jean Santeul | O qui tuo dux martyrum. | Newman.—Chambers, Caswall, Anon., 1839, Singleton. |
| Roman Breviary | O quot undis lachrymarum. | IV. 306.—Caswall. |
| Ambrosian | Orabo mente Dominum. | I. 23, IV. 13.—Copeland. |
| Abelard | Ornarunt terram germina. | Trench, March.—Washburn, Duffield. |
| XVth Century MS. | O rubentes coeli rosae. | IV. 281.—“Hymns and Lyrics.” |
| Paris Breviary | O sacerdotum veneranda jura. | Newman.—I. Williams. |
| O salutaris fulgens stella maris. | —Chambers. | |
| XVth Century MS. | O salutaris hostia. | Koch.—Caswall, Oxenham. |
| O Sapientia, etc. | Hymnal Noted.—Oxenham, Nelson, Neale, Benson. | |
| Sarum Breviary | O sator rerum, reparator aevi. | Newman.—Chambers, Blew. |
| Prudentius | O sola magnarum urbium. | I. 127. March.—Dryden (?), Mant, Caswall, H. A. M., Charles, Benedict, McGill, Trend, Anketell, Esling, Singleton, Copeland, Hope, Bp. Williams. |
| Roman Breviary* | O sol salutis intimis. | I. 235.—Dryden (?), Mant, Caswall, Morgan, Esling, Bp. Williams, Copeland, Hope. |
| Chas. Coffin | O splendor aeterni Patris. | Newman.—Campbell, Chandler, I. Williams. |
| Roman Breviary | O stella Jacob fulgida. | —Caswall. |
| Jesuit | O ter foecundas, O ter jucundas. | II. 339, IV. 317. March, Trench.—McGill, Anketell, Blenkinsopp. |
| Anglo-Saxon | O veneranda Trinitas. | Stevenson.—Chambers. |
| M. A. Muretus | O virgo pectus cui sacrum. | Newman.—Chambers, Chandler, I. Williams. |
| Jean Santeul | O vos aetherei plaudite. | Zabuesnig.—Caswall. |
| O vos fideles animae. | —Caswall. | |
| Paris Breviary | O vos unanimes Christiadum chori. | Zabuesnig.—I. Williams. |
| Claude Santeul | Panditur saxo tumulus remoto. | Newman.—I. Williams. |
| Thos. Aquinas | Pange, lingua, gloriosi corporis mysterium. | I. 251. March.—Caswall, Wackerbarth, Campbell, Hewett, T. A. S. (Churchman), H. A. M., Chambers, Oxenham, Anon., Neale, Pusey, Benedict, Palmer, I. Williams, Schaff, J. P. Brown. |
| Roman Breviary* | Pange, lingua, gloriosi lauream certaminis. | I. 164. Newman.—Primer, 1706, Caswall, Kent, Aylward, Oxenham, Potter. |
| Fortunatus | Pange, lingua, gloriosi proelium certaminis. | I. 163, IV. 67, 353. March.—Mant, Neale, Chambers, Keble, McGill, Hewett, Charles, McKenzie. |
| XIVth-XVth Cent. MS. | Panis descendens coelitus. | Mone, 203.—R. E. E. W. (Lyra Euch.). |
| Hildebert | Paraclitus increatus. | Trench, March.—McGill. |
| Jesuit | Parendum est, cedendum est. | IV. 351.—Morgan. |
| XIV-XVIth Century | Parvum quando cerno Deum. | II. 342. March.—Caswall, Banks, Washburn, Hayes, Esling. |
| Roman Breviary* | Paschale mundo gaudium. | I. 84.—Caswall, Neale, Copeland, Esling. |
| Prudentius | Pastis visceribus ciboque. | Mone, 150.—Crippen. |
| Guill. de la Brunetière | Pastore percusso, minas. | Newman.—Chambers, I. Williams, H. A. M., Chandler, Pott. |
| Rob. Bellarmine | Pater superni luminis. | IV. 305.—Caswall, Copeland. |
| Claude Guyet | Patris aeterni soboles coaeva. | Newman.—I. Williams, H. A. M., Sarum Hymnal. |
| Patris aeterni unice. | —F. R. | |
| Charles Coffin | Patris nefando crimine. | Newman.—Blew. |
| Benedict XII. (?) | Patris sapientia. | I. 337, IV. 223.—Dryden (?), Neale, Chambers, Aylward. |
| Peter Damiani | Paule doctor egregie. | I. 225. March.—Neale. |
| XIIIth Century | Paulus Sion architectus. | V. 75.—Morgan. |
| Prudentius | Peccator intueberis. | McGill.—McGill. |
| Jean Commire | Perfusus ora lachrymis. | Zabuesnig.—Caswall, W. Palmer. |
| Petri laudes exsequamur. | —People’s Hymnal. | |
| Jean Santeul | Petrum, tyranne, quid catenis obruis. | Newman.—Pott, I. Williams, W. Palmer. |
| Piscatores hominum, sacerdotes mei. | Priest’s Prayer-Book.—Caswall. | |
| De la Bmnetière | Plagis magistri saucia. | Newman.—I. Williams. |
| Roman Breviary* | Placare, Christe, servulis. | I. 256.—Caswall. |
| Le Puy Missal | Plange Sion muta vocem. | —H. R. B. |
| Ambrosian | Plasmator hominis Deus. | I. 61.—Chambers, H. A. |
| Jesuit | Plaudite coeli. | II. 366. March.—Charles, Hewett, McGill, McCarthy, Duffield, A. R. Thompson, Hayes. |
| Adam of St. V. | Plausu chorus laetabundo. | II. 88, V. 140.—A. R. Thompson, Benedict, Duffield, Wrangham. |
| Jesuit | Pone luctum, Magdalena. | II. 365. Trench, March.—Copeland, Morgan, Anon., Charles, Benedict, Washburn, Duryea, A. R. Thompson, Hayes, Anketell, Moultrie, Banks, Hart. |
| Popule meus, quid tibi feci. | Daniel’s Blüthenstrauss.—Oakeley, Moultrie. | |
| Corner | Portas vestras aeternales. | Trench.—Morgan. |
| Bede | Post facta celsa Conditor. | Mone, 1.—Neale. |
| Adam of St. V. | Postquam hostem et inferna. | Morel, 77.—Black, Wrangham. |
| Servite Breviary | Praeclara custos virginum. | IV. 340.—Caswall. |
| Bede | Praecursor altus luminis. | I. 208.—Neale, Calverley. |
| Charles Coffin | Praedicta Christi mors adest. | Newman.—I. Williams, Chandler. |
| Pressi malorum pondere. | —Caswall. | |
| Noyon Breviary | Prima victricis fidei corona. | Neale.—W. H. D. |
| Roman Breviary* | Primo die, quo Trinitas. | I. 175.—Mant, Caswall, Newman, H. A. M., Copeland, Wm. Palmer, H. A., Esling. |
| Gregory | Primo dierum omnium, Quo mundus. | I. 175.—Keble, Chambers, Hewett, Morgan. |
| Jean Santeul | Procul maligni cedite spiritus. | Newman.—I. Williams. |
| Adam of St. V. | Profitentes unitatem. | V. 72.—Morgan, Wrangham. |
| Claude Santeul | Prome vocem, mens, canoram. | Newman.—Chambers, Chandler, Campbell, I. Williams. |
| Seb. Besnault | Promissa, tellus, concipe gaudia. | Newman.—Chambers, I. Williams. |
| Chas. Coffin | Promittis et servas datam. | Newman.—Chambers, Chandler, I. Williams. |
| Poitiers Missal | Prope est claritudinis magnae dies. | V. 173.—Hewett. |
| XVth Century | Puer natus in Bethlehem. | I. 334, IV. 258. March, Trench.—Hewett, Ryder, Eddy, A. R. Thompson, Littledale, Charles, Schaff, Hart, Anketell. |
| XIVth or XVth Cent. | Puer nobis nascitur. | I. 333, IV. 258.—Evening Office, 1748, Esling. |
| Paris Breviary | Pugnate, Christi milites. | Newman.—Duffield, Pott, Hope, I. Williams, A. R. Thompson. |
| Pulchra tota, sine nota. | —Caswall. | |
| Jean Santeul | Pulsum supernis sedibus. | Newman.—McGill, Chandler, Baker, Wm. Palmer, I. Williams. |
| Fortunatus | Quâ Christus horâ sitiit. | I. 169.—Chambers. |
| Cluny Breviary | Quae dixit, egit, pertulit. | —Caswall. |
| De la Brunetière | Quae gloriosum tanta. | Newman.—I. Williams. |
| Roman Breviary | Quaenam lingua tibi, O lancea, debitas. | —Caswall, Potter, Anon. |
| Charles Coffin | Quae stella sole pulchrior. | Newman.—Chandler, Chambers, Campbell, Charles, Blew, A. R. Thompson, H. A. M., Thring, Singleton, I. Williams. |
| Claude Santeul | Quae te pro populi criminibus. | Newman.—I. Williams, Chambers, Earle. |
| Charles Coffin | Qua lapsu tacito stella loquacibus. | Newman.—I. Williams, Campbell. |
| Jean Santeul | Quam, Christe, signasti viam. | Newman.—Chambers, I. Williams. |
| Bonaventura | Quam despectus, quam dejectus. | Trench.—Worsley. |
| Adam of St. V. | Quam dilecta tabernacula. | II. 75, V. 102. March, Trench.—Neale, Flower, Wrangham. |
| Jean Santeul | Quam nos potenter allicis. | Newman.—I. Williams, Calverley. |
| XIVth Century MS. | Quando noctis medium. | Mone, 29.—Neale. |
| Paris Breviary | Quantis micas honoribus. | Newman.—I. Williams. |
| Jean Santeul | Quem misit in terras Deus. | Newman.—Chandler, I. Williams. |
| Jean Santeul | Quem nox, quem tenebrae. | Newman.—Chambers, I. Williams. |
| Fortunatus | Quem terra, pontus, aethera. | I. 172, IV. 135.—Chambers, H. A. M., Oxenham, Neale. |
| Roman Breviary* | Quem terra, pontus, sidera. | I. 172.—Mant, Copeland, Caswall. |
| Jean Santeul | Qui Christiano nomine gloriantur. | Newman.—I. Williams. |
| Franciscan Brev. | Quicunque certum quaeritis. | —Caswall, H. A. M., Potter. |
| Prudentius | Quicunque Christum quaeritis. | I. 135. Newman.—Primer, 1706, Mant, Caswall, Newman, Husenbeth, Potter, Campbell, H. A. M., Copeland, McGill, Duffield, Benedict. |
| Quicunque sanus vivere. | —Caswall. | |
| VIIth Century | Quicunque vult salvus esse. | —Anon., 1643. |
| Prudentius | Quid est quod arctum circulum. | Bjorn.—McGill, Esling. |
| Charles Coffin | Quid moras nectis? Domino jubente. | Newman.—I. Williams. |
| Jean Santeul | Quid obstinata pectora. | Newman.—I. Williams, Chandler. |
| Benedict. Brev. | Quidquid antiqui cecinêre vates. | Zabuesnig.—Caswall. |
| Jean Santeul | Quid tu, relictis urbibus. | Newman.—Chambers, I. Williams. |
| Peter Damiani | Quid tyranne, quid minaris. | II. 378, IV. 349. March.—Morgan, McGill, Washburn, Hayes, Anketell, Duffield. |
| Bonaventura | Qui jacuisti mortuus. | IV. 220. March.—Charles, Chambers. |
| Charles Coffin | Qui nos creas solus, Pater. | Newman.—I. Williams. |
| Bonaventura | Qui pressurâ mortis durâ. | IV. 221.—Chambers. |
| Adam of St. V. | Qui procedis ab utroque. | II. 73, V. 201. March, Trench.—Caswall, Morgan, Worsley, Wrangham. |
| Chas. Coffin | Qui sacris hodie sistitur aris. | Newman.—I. Williams. |
| Quis dabit profundo nostro. | —Caswall. | |
| Charles Coffin | Quis ille sylvis e penetralibus. | Newman.—I. Williams. |
| XVth Century | Quisquis valet numerare. | Mone, 303.—Neale. |
| Quis Te canat mortalium. | —Caswall. | |
| Jean Santeul | Qui Te, Deus, sub intimo. | Newman.—Chambers, Chandler, I. Williams. |
| IXth Century | Quod chorus vatum. | Stevenson.—Chambers, Blew. |
| Roman Breviary* | Quodcunque in orbe nexibus revinxeris. | I. 244.—Caswall. |
| Charles Coffin | Quod lex vetus adumbravit. | Newman.—Campbell, Chandler, I. Williams. |
| Jesuit | Quo me, Deus, amore. | IV. 326.—A. M. M. (Lyra Euch.). |
| Jean Santeul | Quo sanctus ardor te rapit. | Newman.—Caswall. |
| Jean Santeul | Quos in hostes, Saule, tendis. | Newman.—I. Williams, H. A. M., Chandler, Singleton. |
| Charles Coffin | Quos pompa secli, quos opes. | Zabuesnig.—I. Williams. |
| Charles Coffin | Quo vos magistri gloria, quo salus. | Newman.—Chambers, I. Williams, Blew. |
| Chas. Coffin | Rebus creatis nil egens. | Newman.—Chambers, Chandler, H. A. M., Hope, I. Williams, Campbell. |
| XIVth Century | Recolamus sacram coenam. | V. 212.—A. M. M. (Lyra Euch.). |
| Bonaventura | Recordare sanctae crucis. | II. 101. March.—Alexander, Harbaugh, Washburn, Morgan, Benedict, Hayes. |
| Ambrosian | Rector potens, verax Deus. | I. 51, IV. 44.—Primer, 1545 and 1559, Mant, Caswall, Chambers, Newman, Anketell, Chandler, Neale, Bp. Williams, Copeland, H. A. |
| Claude Santeul | Redditum luci, Domino vocante. | Newman.—I. Williams. |
| XIVth Cent. MS. | Redeundo per gyram. | V. 306.—Neale. |
| Urban VIII | Regali solio fortis Iberiae. | IV. 297.—Caswall. |
| XIVth Century (K.) | Regina coeli, laetare. | II. 319.—Caswall, Esling. |
| Urban VIII | Regis superni nuntia. | IV. 309.—Caswall. |
| Angers Missal | Regnantem sempiterna per secula. | V. 172.—Chambers, Hewett. |
| Jean Santeul | Regnator orbis summus et arbiter. | Newman.—I. Williams, Caswall. |
| Jean Santeul | Regnis paternis debitus. | Newman.—I. Williams. |
| XVIth Century | Reminiscens beati sanguinis. | Ecclesiologist XXI.—A. M. M. (Lyra Euch.). |
| Chas. Coffin | Rerum Creator omnium, Nostros labores. | Newman.—Chambers, Chandler, Duffield. |
| Ambrosian | Rerum Creator optime. | I. 53.—Primer, 1545 and 1559, Caswall, Chambers, Newman, Copeland, H. A. |
| Ambrosian | Rerum Deus tenax vigor. | I. 52, IV. 45.—Mant, Caswall, Chambers, Anketell, Chandler, H. A. M., Bp. Williams, Copeland, H. A., Ellerton, Hjort. |
| XVth Century MS. | Resonet in laudibus. | I. 327, IV. 252.—H. E. J. (Lutheran). |
| Vth Century (K.) | Rex aeterne Domine. | I. 85, IV. 20.—Chambers. |
| Old-English | Rex angelorum praepotens. | Morel.—Chambers. |
| Gregory | Rex Christe, factor omnium. | I. 180, IV. 176. March.—Chambers, Copeland, Palmer, Inglis. |
| Gregory (?) | Rex gloriose martyrum. | I. 248, IV. 139.—Chambers, B. T., Caswall. |
| Rex Jesu potentissime. | —Caswall, Chambers. | |
| Roman Breviary* | Rex sempiterne coelitum. | I. 85.—Mant, Caswall, H. A. M., Copeland, Moultrie, Esling. |
| Mozarabic Brev. | Sacer octavarum dies hodiernus. | IV. 60.—Blew. |
| Sacram venite supplices. | —Caswall. | |
| Mozarabic Brev. | Sacrata Christi tempora. | IV. 134.—H. Thompson. |
| Hartmann | Sacrata libri dogmata. | IV. 83.—Crippen. |
| Thos. Aquinas | Sacris sollemniis juncta sint gaudia. | I. 252.—Bp. Patrick, I. Williams, Caswall, Chambers, Aylward. |
| Roman Breviary | Saepe dum Christi populus. | IV. 301.—Caswall. |
| Roman Breviary | Saevo dolorum turbine. | Fabricius.—Caswall, Singleton. |
| Sarum Missal | Salus aeterna indeficiens mundi vita. | II. 185, V. 172.—Caswall, A. M. M., Chambers. |
| Roman Breviary* | Salutis aeternae dator. | I. 297.—Mant, Caswall. |
| Roman Breviary* | Salutis humanae sator. | I. 63. Newman.—Evening Office, 1710, Mant, Caswall, Campbell, Husenbeth, Potter, Esling, Chandler, Copeland. |
| VIth or VIIth Cent. | Salvator mundi domine. | I. 274, IV. 209.—Primer, 1545 and 1559, Chambers, Hewett, Browne (?), Ken (?), Cosin, Hope, P. C. E., Copeland, H. A. M., H. A. |
| Salve, arca foederis. | IV. 342.—Caswall. | |
| Bernard of Clairvaux | Salve caput cruentatum. | I. 232, IV. 228. March.—(Gerhardt), (Hermann), Baker, Charles, Alford, Alexander, Jackson, Kynaston, J. A. Symonds. |
| Adam of St. V. | Salve crux, arbor. | V. 90.—Duffield, Wrangham. |
| Heribert | Salve crux sancta, salve mundi gloria. | I. 243, IV. 185.—Aylward. |
| Adam of St. V. | Salve dies dierum gloria. | Morel, 73.—H. R. B., Wrangham. |
| York Processional | Salve festa dies, toto venerabilis aevo, Qua Deus de coelo. | II. 182. Newman.—Charles, Anon. |
| York Processional | Salve festa dies, toto venerabilis aevo, Qua Deus ecclesiam. | II. 183, V. 211.—H. R. B., Moultrie. |
| Fortunatus | Salve festa dies, toto venerabilis aevo, Qua Deus infernum. | I. 169. Newman, March, Trench.—Neale, Charles, Ellerton, Schaff, Copeland. |
| York Processional | Salve festa dies, toto venerabilis orbe, Qua sponso. | II. 184, V. 214. Newman.—W. A., Moultrie. |
| Bernard of Clairvaux | Salve Jesu, pastor bone. | IV 226.—(Gerhardt), Krauth, H. Thompson. |
| Bernard of Clairvaux | Salve Jesu, Rex sanctorum. | IV. 225.—Chambers, Whytehead, H. Thompson. |
| Bernard of Clairvaux | Salve Jesu, summe bonus. | IV. 226.—H. Thompson, Kynaston. |
| XIVth Cent. MS. | Salve mi angelice. | Mone, 312.—Chambers, Mozley. |
| XIVth Cent. MS. | Salve mundi domina et coeli. | Mone, 322.—Caswall. |
| Bernard of Clairvaux | Salve mundi salutare. | II. 359, IV. 224. March, Trench.—Charles, Morgan, Kynaston. |
| XVth Century MS. | Salve, O sanctissime. | Mone, 650.—Moultrie, M. |
| Hermann Contr. | Salve Regina, mater misercordiae. | II. 321.—Caswall, Duffield. |
| Conrad of Gaming | Salve saluberrima. | Mone, 233.—Chambers. |
| XIIth Cent. MS. | Salve sancta caro Dei. | Mone, 215.—R. E. E. W. |
| Aegidius of Burgos | Salve sancta facies. | I. 341, II. 232, IV. 222, V. 158.—Chambers. |
| XVth Cent. MS. | Salve suavis et formose. | Mone, 229.—L. |
| Roman Breviary | Salvete Christi vulnera. | II. 355.—Caswall, Oxenham, Z. in Annus Sanctus. |
| Roman Breviary | Salvete clavis et lancea. | —Caswall, Wallace. |
| Prudentius | Salvete Flores martyrum. | I. 124, IV. 120. March, Trench, Newman.—Chandler, Caswall, Neale, Keble, Hewett, Morgan, McGill, Chambers, Bp. Patrick, Singleton, Oxenham, Hope, I. Williams, Banks, Copeland, Churton, Esling, Benedict. |
| Bede | Salve tropaeum gloria. | I. 208, IV. 271. March, Trench.—Kynaston. |
| Trondhjem Missal | Sanctae Sion adsunt encaenia. | V. 215.—Onslow, Moultrie, D. P. |
| Xth or XIth Cent. | Sancte Dei pretiose protomartyr Stephane. | I. 241, IV. 177.—Chambers, Hewett. |
| Notker | Sancte Spiritus, adsit nobis gratia, Qua corda. | II. 16, V. 170.—Neale, Calverley. |
| Early Irish | Sancti, venite; Christi corpus sumite. | I. 193, IV. 109.—Neale, McKenzie, McCarthy, Anketell. |
| VIth-IXth Century | Sanctorum meritis inclyta gaudia. | I. 203, IV. 139.—Mant, Caswall, Chambers. |
| Guill. de la Brunetière | Sat, Paule, sat terris datum. | Newman.—I. Williams, Chambers. |
| Conrad of Gaming | Saturatus ferculis. | Mone, 232.—Chambers, L. |
| Prudentius | Sed verticem pueri supra. | McGill.—McGill. |
| Jean Santeul | Sensus quis horror percutit. | Newman.—Chambers, Campbell, Chandler, S. Ninian’s Hymns, Wm. Palmer, I. Williams. |
| Ambrosian | Sermone blando angelus. | I. 83.—Chambers, Neale, Earle, Braye, Anketell. |
| Anglo-Saxon | Sexta aetate virgine. | Stevenson.—Chambers. |
| Adam of St. V. | Sexta passus feria. | Wrangham.—Littledale, Wrangham. |
| Prudentius | Sic stulta Pharaonis. | McGill.—McGill, Benedict. |
| Adam of St. V. | Sicut chorda musicorum. | March, Trench.—Charles. |
| Jean Santeul | Signum novi crux foederis. | Zabuesnig.—M. |
| Adam of St. V. | Simplex in essentia. | II. 72, V. 198.—Duffield, Wrangham. |
| Jean Santeul | Sinae sub alto vertice. | Newman.—Mant, I. Williams, Caswall, Chandler. |
| Wm. Alard | Sit ignis atque lux mihi. | Trench.—Duffield. |
| Jean Santeul | Sit qui rite canat. | Newman.—Chambers, I. Williams. |
| Si vis patronum quaerere. | Morel, 241.—Caswall. | |
| Sarum Missal | Si vis vere gloriari. | V. 186. Trench.—Whewell, 1849, Worsley, Black. |
| XIth Cent. MS. | Sol, astra, terra, aequora. | I. 257.—Benedict. |
| Charles Coffin | Sollemne nos jejunii. | Newman.—Chambers, Campbell, Chandler, H. A. M., Singleton, I. Williams. |
| Modern | Sol praeceps rapitur. | Briggs, 190.—Caswall’s English is the original. |
| Ambrosian | Somno refectis artubus. | I. 26, IV. 36.—Mant, Keble, Newman, Caswall, Chambers, Hewett, Bp. Williams, H. A., Copeland. |
| Angers Missal | Sonent Regi nato nova cantica. | Mone, 175.—Hewett. |
| Padua Missal | Speciosus forma prae natis hominum. | V. 286.—H. R. B. (Lyra Myst.). |
| Ambrosius | Splendor paternae gloriae, De luce. | I. 24, IV. 20. March.—Mant, Chandler, Caswall, Chambers, Morgan, McGill, Campbell, Woodford, Wm. Palmer, Copeland, H. A., Bp. Williams, Edersheim, Singleton, Dayman, Duffield. |
| Paris Missal | Sponsa Christi, quae per orbem. | Newman, 2.—Chandler, W. Palmer. |
| Jacoponus | Stabat mater dolorosa. | II. 131, V. 59. March.—Anon., 1687, Mant, Caswall, Chambers, Aubrey de Vere, McCarthy, Aylward, Monsell, Charles, O. H. A. (Interior), Coles, Alexander, Crooke, McKenzie, Morgan, Esling, Hayes, Lindsay, Schaff, H. A. M., Benedict, Sullivan, Phelps. |
| Jacoponus (?) | Stabat mater speciosa. | March.—McCarthy, McKenzie (twice). |
| Charles Coffin | Statuta decreto Dei. | Newman.—Chambers, W. M. A. in Annus Sanctus, Blew, I. Williams, Chandler. |
| Ambrosian | Stephano primo martyri. | I. 90, IV. 89, 354.—Chambers. |
| Adam of St. V. | Stola regi laureatus. | Trench.—Neale, Morgan, Wrangham. |
| Mediaeval | Stringere pauca libet. | Trench.—Black. |
| Jean Santeul | Stupete gentes! Fit Deus hostia. | Newman.—I. Williams, A. R. Thompson. |
| Paris Breviary | Sublime numen, ter potens. | Newman.—Chambers, I. Williams. |
| Ambrosian | Summae Deus clementiae, Mundique. | I. 34.—Chambers, H. A. |
| Roman Breviary | Summae Deus clementiae, Septem. | IV. 308.—Caswall. |
| Roman Breviary* | Summae parens clementiae. | I. 34.—Mant, Caswall, Newman, Hope, Copeland. |
| J. Merlo Horst | Summe Pater, Deus clemens. | —John Austin, 1688. |
| Gregory | Summi largitor praemii. | I. 182, IV. 217.—Chambers, Hewett, H. A. M. |
| Franciscan Breviary | Summi parentis filio. | Migne.—John Austin, Caswall. |
| Roman Breviary* | Summi parentis unice. | IV. 244.—Caswall, H. A. M. |
| Guill. de la Brunetière. | Summi pusillus grex Patris. | Newman.—Chambers, I. Williams, Chandler. |
| Bernard of Clairvaux | Summi Regis cor aveto. | IV. 227. March.—Washburn. |
| Adam of St. V. | Supernae matris gaudia. | II. 89, V. 109.—Neale, Morgan, Wrangham. |
| Roman Breviary | Supernus ales nuntiat. | —Caswall. |
| Supplex sacramus canticum. | —Blew. | |
| Adam of St. V. | Supra coelos dum conscendit. | —Plumptre. |
| Charles Coffin | Supreme motor cordium. | Newman.—Chambers, I. Williams, Chandler, Woodford. |
| Jean Santeul | Supreme quales arbiter. | Newman.—I. Williams, Chambers, Calverley, H. A. M. |
| Paris Breviary | Supreme rector coelitum. | Newman.—I. Williams, Chambers, Chandler, H. A. M., Calverley. |
| Mozarabic Breviary. | Surgentes ad Te, Domine. | IV. 28.—Chambers. |
| Mainz Missal | Surgit Christus cum tropaeo. | Neale.—Hewett. |
| XIVth Century | Surrexit Christus hodie. | I. 341, IV. 232. March.—Neale, Hewett, H. A. M. |
| XVth Cent. MS. | Sursum corda dirigamus. | V. 284.—I. G. Smith. |
| Jesuit | Tandem audite me. | IV. 344. March, Trench.—Hayes. |
| XVth Century | Tandem fluctus, tandem luctus. | II. 336.—Neale. |
| Charles Coffin | Tandem peractis, O Deus. | Newman.—Chambers, Chandler, H. A. M., I. Williams, Wm. Palmer. |
| Roman Breviary | Te deprecante corporum. | IV. 311.—Caswall. |
| Hilary (?) | Te Deum laudamus. | II. 276. March.—(Luther), Wither, Tate, H. A. M., Cotterill, 1810, Anon., 1842, Caswall, Charles, Walworth, Millard, Hatfield, Gambold, Conder, Anon., 1792, Porter, Robertson. |
| Te Deum Patrem colimus. | Magdalene College Hymn.—Chandler, Sarum Hymnal. | |
| Roman Breviary | Te, Joseph, celebrent. | IV. 296.—Caswall. |
| Charles Coffin | Te laeta, mundi Conditor. | Newman.—Neale, I. Williams, Chandler, H. A. M., Chambers, Campbell. |
| Roman Breviary* | Telluris alme Conditor. | I. 59.—Dryden (?), Mant, Caswall, Bp. Williams, Copeland, Hope. |
| Ambrosian | Telluris ingens Conditor. | I. 59. March.—Chambers, H. A., Duffield. |
| Flavius of Chalons | Tellus et aethra jubilent. | I. 233.—Chambers. |
| Jean Santeul | Tellus tot annos. | Zabuesnig.—S. M. |
| Ambrosian | Te, lucis ante terminum. | I. 52. Newman.—Mant, Caswall, Newman, Chambers, Campbell, Kent, Oxenham, Blount, Hewett, Browne (?), Esling, Anketell, Neale, Copeland, H. A., Bp. Williams. |
| Roman Breviary | Te mater alma numinis. | IV. 309.—Caswall. |
| Te matrem laudamus. | Mone, 501.—Charles. | |
| Jean Santeul | Templi sacratas pande, Sion, foras. | Newman.—Caswall, Chambers, H. A. M., I. Williams, Singleton, Blew. |
| Chas. Coffin | Te principem summo, Deus. | Newman.—Chambers, Chandler, I. Williams. |
| French | Te quanta victor funeris. | Neale.—W. H. D. |
| Roman Breviary | Te Redemptoris Dominique nostri. | IV. 303.—Caswall. |
| Ambrosian | Ternis ter horis numerus. | I. 73.—Chambers. |
| Claude Santeul | Ter sancte, ter potens Deus. | Newman.—Chambers, I. Williams, Caswall, Chandler, Pott, Ellerton, Wm. Palmer. |
| M. A. Flaminius | Te, sancte Jesu, mens mea. | McGill.—McGill. |
| Roman Breviary* | Te, splendor et virtus Patris. | I. 220. Newman.—Dryden (?), Mant, Caswall, Copeland, Hope, Wm. Palmer. |
| Rabanus Maurus | Tibi, Christe, splendor Patris. | I. 220, IV. 165.—Caswall, Neale, Chambers. |
| Roman Breviary | Tinctam ergo Christi sanguine. | —Caswall. |
| Hildebert | Totum, Deus, in Te spero. | —Morgan, McGill. |
| Adam of St. V. | Tria dona reges ferunt. | Trench.—Littledale. |
| Hartmann | Tribus signis Deo dignas. | Trench.—McGill. |
| Pierre de Corbeil | Trinitas, unitas, deitas. | V. 206.—Neale, Duffield. |
| Ambrosian | Tristes erant Apostoli. | I. 83. Newman.—Caswall, Neale, Copeland, Esling. |
| XVth or XVIth Cent. | Triumphe plaudant maria. | II. 365.—Neale, Kynaston, B. T. |
| Gregory (?) | Tu, Christe, nostrum gaudium. | I. 197.—Earle, Chambers. |
| Roman Breviary | Tu natale solum protege, tu bonae. | IV. 295.—Caswall. |
| Jean Santeul | Tu, quem prae reliquis Christus. | Newman.—Chambers, I. Williams. |
| Bonaventura | Tu, qui velatus facie. | IV. 220. March.—Charles, Chambers. |
| Ambrosian | Tu Trinitatis unitas. | I. 35, IV. 38. Newman.—Dryden (?), Mant, Caswall, Chambers, Newman, Campbell, Copeland, H. A., Bp. Williams. |
| Chas. Coffin | Ultricibus nos undique. | Newman.—Chambers, I. Williams, Chandler. |
| XVth Century | Unde planctus et lamentum. | I. 312.—Duffield. |
| Jean Santeul | Uncta crux Dei cruore. | Zabuesnig.—M. |
| Charles Coffin | Unus bonorum fons Deus omnium. | Zabuesnig.—I. Williams. |
| Jean Santeul | Urbem Romuleam quis furor. | Newman.—F. R. |
| VIIIth Century | Urbs beata Hirusalem. | I. 239, IV. 193. Trench, March.—Drummond, 1619, Neale, Benson, Chambers, Hewett, A. R. Thompson, H. R. B. (Lyra Myst.), H. A. M., Hope, Singleton. |
| Seb. Besnault* | Urbs beata, vera pacis visio. | Newman.—A. R. Thompson, Doggett, I. Williams. |
| Old Paris Breviary* | Urbs Jerusalem beata. | Zabuesnig.—Morgan, Chandler, Anketell. |
| Bernard of Cluny | Urbs Sion aurea. | Trench, March.—Neale, Coles, Duffield, Moultrie, Anketell. |
| Bernard of Cluny | Urbs Sion inclyta. | Trench, March.—Neale, Morgan, Coles, Duffield, Moultrie. |
| M. Casimir Sarbievius | Urit me patriae decor. | —Neale. |
| Jesuit | Ut axe sunt serena. | IV. 341.—Morgan. |
| Bernard of Clairvaux | Ut jucundas cervus undas. | Trench.—Morgan. |
| Paulus Diaconus | Ut queant laxis resonare fibris. | I. 209, IV. 163, 370. March.—Caswall, Chambers, Copeland, A. C. C., B. |
| Paris Breviary | Ut sol decore sidere. | Newman.—Caswall, I. Williams. |
| Prudentius | Vagitus ille exordium. | McGill.—McGill. |
| Trondhjem Missal | Veneremur crucis lignum. | V. 183.—Black. |
| Rabanus Maurus | Veni, Creator Spiritus, Mentes. | I. 213, IV. 124. Trench, March.—(Luther), Coverdale, Wither, Dryden, Evening Office, 1710, Tate, Hammond, Mant, Caswall, Chambers, Charles, Campbell, Bp. Williams, Aylward, Husenbeth, Esling, Stryker, Morgan, Duffield, McGill, Cosin, Blew, W. P. R., Anketell, Copeland, I. Williams, H. A. M., Chandler. |
| Veni, Creator Spiritus, Spiritus recreator. | Trench, March.—Caswall, Mason, Charles. | |
| XIth Century | Veni, jam veni. | Mone, 188.—Moultrie, Duffield. |
| Ambrose | Veni, Redemptor gentium. | I. 12, IV. 4, 353. March, Trench.—(Luther), Chambers, Hewett, Charles, Palmer, Morgan, Anketell, McGill, Neale, Copeland, Bp. Williams, A. L. P., Anon. (Quiver), Anon. (Lyrics of Light and Life). |
| Hermann Contr. | Veni, sancte Spiritus. | II. 35, V. 69. Trench, March.—(Luther), Verstegan, 1599, Divine Office, 1763, Hart, 1759, Beste, Campbell, Chambers, Caswall, Charles, Earle, Stanley, Worsley, Morgan, Benedict, A. R. Thompson, Palmer, McGill, Duffield, Washburn, M. C. (Churchman), Anon. (Christian Instructor), Anon., Hayes, Esling, McCarthy, Anketell. |
| Charles Coffin | Veni, superne Spiritus. | Newman.—Chambers, J. M. H., Chandler, I. Williams. |
| Roman Breviary | Venit e coelo Mediator alto. | Fabricius.—Caswall. |
| XIIth Century (?) | Veni, veni, Emmanuel. | II. 336, IV. 316.—Neale, Chambers, Singleton, McGill, Anketell. |
| XVth Century MS. | Veni, veni, Rex gloriae. | Mone, 35.—Crippen, Bonar. |
| Adam of St. V. | Verbi veri substantivi. | Trench.—Trench. |
| Adam (?) | Verbum Dei, Deo natum. | II. 166, V. 43. March, Trench.—Washburn, Duffield, Morgan, Plumptre, Dayman. |
| Paris Breviary | Verbum, quod ante secula. | Newman.—Campbell, Chambers, I. Williams, Chandler. |
| Ambrosian | Verbum supernum prodiens A Patre. | I. 77.—Campbell. |
| Roman Breviary * | Verbum supernum prodiens E Patris. | I. 77. Newman.—Dryden (?), Mant, Keble, Newman, Chambers, Hewett, Caswall, Wm. Palmer, Chandler, Singleton. |
| Thos. Aquinas | Verbum supernum prodiens Nec. | I. 254. Newman.—Dryden (?), Caswall, Chambers, Campbell, Kent, Aylward, I. Williams, H. A. M., Anketell, Esling. |
| Fortunatus | Vexilla Regis prodeunt. | I. 160, IV. 70. March, Newman.—Dryden (?), Caswall, Chandler, Neale, Keble, Chambers, Beste, Massie, Husenbeth, Aylward, Kent, McGill, Duffield, Charles, A. R. Thompson, McKenzie, Campbell, Benedict, I. Williams, Bp. Williams, Churton, Singleton, Anon., 1706. |
| Wipo (?), Notker (?) | Victimae paschali laudes. | II. 95, 385. III. 287. Newman.—Blount, 1670, Caswall, Campbell, Leeson, Husenbeth, Anon. (Churchman), Abp. Manning’s Collection, Esling, Benedict. |
| Paris Breviary | Victis sibi cognomina. | Newman.—Chambers, Braye, I. Williams, Singleton, Chandler. |
| Monk of St. Gall | Virgines castae, virgines summae. | Neale.—S. M. |
| XVth Century MS. | Virginis in gremio. | V. 252.—A. M. M. |
| IXth Century (Ko) | Virginis proles opifexque matris. | I. 250, IV. 140, 368.—Caswall, Chambers. |
| Virgo vernans velut rosa. | —Caswall. | |
| Joh. von Geissel | Virgo virginum praeclara. | V. 349.—Caswall. |
| Alain de Lisle | Vita nostra plena bellis. | March.—Washburn, Hayes. |
| Charles Coffin | Vos ante Christi tempora. | Newman.—Chambers, I. Williams, Chandler. |
| Paris Breviary | Vos, O virginei cum citharis. | Newman.—Chambers, I. Williams. |
| Jean Santeul | Vos sancti proceres. | Zabuesnig.—I. Williams. |
| Jean Santeul | Vos succensa Deo splendida. | Newman.—Chambers, I. Williams. |
| Ambrosian | Vox clara ecce intonat. | I. 76, IV. 143.—Keble, Chambers, Hewett, Braye, Anketell. |
| Noyon Breviary | Vox clara terris nos gravi. | Neale.—Ryder. |
| Adam of St. V. | Vox sonora nostri chori. | Neale.—Morgan. |
| Adam of St. V. | Zyma vetus expurgetur. | II. 69, V. 161. Trench.—Neale, Morgan, Plumptre. |
This list shows how much of the attention of English translators has been occupied by the hymns of the Paris Breviary of 1736, which for the most part are contemporary with the English hymns of Watts and Doddridge. There are 180 translated hymns taken from that breviary, and of these there are 536 translations—the largest group furnished by any one source. Next comes the Roman Breviary, chiefly through the labors of Mr. Caswall and other Roman Catholic translators. Then come the versions of Ambrosian and other primitive hymns, Prudentius standing next to Ambrose and his school. Of the mediaeval writers, Adam of St. Victor would be seen to stand first, if all the versions of Mr. Wrangham had been catalogued, but this seemed unnecessary.
Mr. Duffield had copied for insertion the introduction which Bernard of Morlaix wrote for his poem, De Contemptu Mundi. It is here given from the text of 1610. The reader will find little difficulty in distinguishing u and v, i and j in the orthography, and in recognizing q: as the enclitic que. It will be observed that the introduction is not written throughout in the Leonine verse of the poem, but varies into two easier forms of verse.