^Vm 
 
 466 
 
 \vt:>U:sJ./
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 JHeDiae&al J^smns.
 
 MEDIAEVAL HYMNS 
 
 Sequences. 
 
 TRANSLATED BT 
 
 THE REV. J. M. NEALE, M.A. 
 
 ■WARDEN OF SACKVILLE COLLEGE. 
 
 " loquendi 
 Cura de Saxictis vitiosa non est, 
 Kec rudis unquam." 
 
 Prtjdentius. 
 
 LONDON: 
 JOSEPH MASTERS, ALDERSGATE STREET, 
 
 AND NEW BOND STREET. 
 
 MDCCCLI.
 
 INTRODUCTION. 
 
 The Hymnology of the Western Chui-ch may 
 conveniently be divided into three principal 
 eras. The first, which, borrowing a term from 
 architecture, we may name the Romanesque 
 period, extends to the conclusion of the Ponti- 
 ficate of S. Gregory the Great ; — and is, as a 
 general rule, distinguished by the absence of 
 rhyme. Its principal writers are : S. Hilary, 
 S. Ambrose, Prudentius, Sedulius, S. Ennodius, 
 and S. Gregory. 
 
 The second, or mediaeval period, commences 
 before the termination of the first, with Venan- 
 tius Fortunatus : and extends till the revival of 
 classicahsm under Leo X., with a feeble struggle
 
 VIU INTRODUCTIOX. 
 
 for existence till the time of Urban VIII. Its 
 characteristic is, the adoption in its earlier period 
 of single, in its later of double, rhymes. The 
 lai'ger part of its writers have left no name : — 
 of those that have, the greatest are Fortunatus, 
 Y. Bede, S. Tlieodulph, S. Peter Damian, S. 
 Bernard, Hildebert. S. Thomas Aquinas ; — and, 
 if we take sequences into the account, S. Notker, 
 Godescalcus, and last, but one of the most 
 eminent, Adam of S. Victor. Thomas of 
 Celano, if the Dies Irce be his, — and Jacopone, 
 if the author of the Stabaf Mater, have each 
 immortalised themselves by one poem. 
 
 The thii'd, or classical period, contains but one 
 distinguished name : — that of Santohus Victo- 
 rinus. 
 
 In the first of these periods, the Church was 
 unshackling herself from the fetters of metre ; — 
 in the second, she was bringing out all the capa- 
 bilities of rhyme ; — in the third, she submitted 
 to the slavish bondage of a revived Paganism. 
 
 The foDowing translations are entirely from
 
 INTRODUCTION. IX 
 
 the mediaeval period of hymnology ; — and are 
 made on the principle of always accurately 
 representing the metre of the original. 
 
 I had intended to prefix a brief popular essay 
 on Western Hymnology. But the subject is 
 far too vast to be treated even popularly in the 
 bounds of an Introduction to so very small a 
 volume. 
 
 The reader must bear in mind that the im- 
 couthness of many of the passages in the follow- 
 ing pages is only a faithful copy of that of the 
 original : and must take into account the diffi- 
 culty of grappHng with the series of double 
 rhymes which occur in the sequences of Adam 
 of S. Victor, and his contemporaries. 
 
 Sackville College, 
 Easter, 1851.
 
 NOTICE. 
 
 Several of the poems here translated will be 
 found in Mr. Trench's Sacred Latin Poetry : 
 a book which, whatever be the defects of its 
 theology, can scarcely fail, by its learning and 
 its good taste, to be useful. In one or two of 
 the remarks on Adam of S. Victor I am much 
 indebted to Mr. Trench : but the larger part of 
 my notes, (notwithstanding their great occasional 
 similarity to his, arising from the fact that both 
 are taken from the same sources) were written 
 before I was acquainted with his work, except 
 by name. To him, however, I am entirely 
 indebted for my knowledge of the poem of 
 Bernard of Cluny.
 
 CONTENTS. 
 
 PAGE 
 
 Pange Li>fGUAGLORiosi. Venantius Fortunatus. 
 
 About 580 1 
 
 Vexilla Regis prodeunt. Venardius Fortu- 
 
 natus. About 580 6 
 
 *Apparebit repentina magna Dies Domixi. 
 
 Seventh Century 9 
 
 *Saxcti, vexite, Corpus Christi sumite. 
 
 Seventh Century 13 
 
 *HYiMX'^UM canextes Martyrum. Venerable 
 
 Bede. Died 735 15 
 
 Urbs beata Jerusalem. Eighth Century . 18 
 Gloria, laus, et honor. S. Theodulph of 
 
 Orleans. Died 821 22 
 
 TiBi, Christe, Splexdor Patris. B.Hrabanus 
 
 Maurus. Died 856 25 
 
 *Lauda, Mater EccLEsiA. S . Odo of Chiny . 2/ 
 *CnoRus Nov^ Jerusalem. B. Fulbert of 
 
 Chartres. Died about 1029 . . . . 29 
 *AuDi Nos, Rex Christe. Eleventh Century . 31 
 *Gravi meterrore pulsas, vit^ dies ultima. 
 S. Peter Damian. Died 10/2 ... 33
 
 XU CONTEXTS. 
 
 PAGE 
 
 *Crux jiundi BE>fEDiCTio. S. Peter Damian. 
 
 Died 10/2 36 
 
 *CivEs C(ELESTis Patri.b. Murbodus of Renues. 
 
 Died 1125 38 
 
 L.ETABuxDus. S. Bernard of Clairvaux. Died 
 
 1153 49 
 
 *Hic BREVE viviTCR. Bernard of Cluny. Twelfth 
 
 Century 52 
 
 *Patris Sapiextia, Bonitas Divina. Twelfth 
 
 Century 65 
 
 *C(EXAM CUM DisciPULis. Twelfth Century . 71 
 
 *JUCUNDARE, PLEBS FIDELIS. AdamofS. VictOT. 
 
 Died about 1180 78 
 
 *EccE DIES CELEBRIS. Adam of S. Victor . 84 
 
 *Zyma vetus expurgetur. Adatn of S. Victor . 88 
 *Laudes Crucis attollamus. AdamofS. Victor 95 
 *QuAM dilectataberxacula. Adam of S . Victor 100 
 
 *IX HOC AXXI CIRCULO. ^ f 106 
 
 O FiLII ET FILI.B. 
 *SURREXIT ChRISTUS HODIE. 
 
 *flxita jam suxt prcelia. 
 
 *Jam pulsaceuuxt xubila. 
 
 *Vexi, Vexi, Emmaxuel. 
 
 *c(elos ascexuit hodie. j l_ 121 
 
 *EccE TEMPOS EST verxale. Thirteenth CeiituTy 122 
 Adoro Te devote, latexs Deitas. S. Thomas 
 
 Aquinas. Died 1274 124 
 
 Paxge lixgua gloriosi. S. Thomas Aquinas. 126 
 Alleluia, DULCE carmex. Thirteenth Centuiy 130 
 
 *DiES EST L^TiTi^. Thirteenth Century . .132 
 
 *Cedaxt justi signa ldctus. Fourteenth Cen- 
 tury 134 
 
 Apparently I 
 of the J ,,^ 
 Tv^^elfth i "^ 
 
 r. ^ lis 
 
 Century. 
 
 119
 
 CONTENTS. XUl 
 
 PAGE 
 
 *N0VI PARTUS GAUDIUM 137 
 
 *Omnis FIDELIS GAUDEAT .... 140 
 
 *Gloriosi Salvatoris. Fifteenth Century . 142 
 
 *0 beata beatorum 144 
 
 *Tandem fluctus, tandem luctus . . . 146 
 
 ♦Attolle paullum lumina. "1 Fifteenth f 148 
 
 *ExiTE, Sign Fili^. I or j 151 
 
 *Huc AD JUGUM Calvari^. j Sixteenth 1 154 
 
 *Triumphe! plaudantmaria. J Century, l^ 157 
 
 N.B. An asterislc unpUes a belief that the piece so 
 marked has not previously appeared m an English 
 Translation.
 
 fHetiiaebal ©smns.
 
 MEDIAEVAL HYMNS, 
 
 ETC. 
 
 Venantius Fortunatus, whose life extended from 
 530 to 609, is the connecting link between the poetry 
 of Sedulius and Prudentius, and that of the middle 
 ages. The friend of S. Gregory of Tours and S, 
 Radegund, he long wandered over the South of France, 
 the fashionable poet of his day. The latter half of his 
 life, however, raised him to a higher post, and to a 
 holier character. He died Bishep of Poictiers. The 
 following is in the very first class of Latin Hymns : 
 and is retamed, with a few ill-judged retouchings, in 
 the Roman Bre\'iary. 
 
 Sing, my tongue, the glorious battle,^ 
 
 With completed victory rife, 
 And above the Cross's trophy 
 
 Tell the triumph of the strife, 
 How the world's Redeemer conquered 
 
 By surrendering of His Life.
 
 MEDI-iVAL HYMNS. 
 
 God his Maker sorely griering 
 That the first bom Adam fell, 
 
 "When he ate the noxious apple 
 \Miose reward was death and hell, 
 
 Noted then this wood, the niin 
 Of the ancient wood to quell. 
 
 For the work of our Salvation 
 Needs would have his order so, 
 
 And the multiform deceiver's 
 Art by art would overthrow. 
 
 And from thence would bring the medicine 
 Whence the venom of the foe. 
 
 Wherefore, when the sacred fulness 
 Of the appointed time was come, 
 
 This world's Maker left His Father, 
 Left His bright and heavenly Home, 
 
 And proceeded, God Incarnate, 
 From the Virgin's holy womb. 
 
 Weeps the Infant in the manger 
 That in Bethlehem's stable stands ; 
 
 And His Limbs the Virgin ^Mother 
 Doth compose in swaddling bands, 
 
 Meetly thus in linen folding 
 Of her God the feet and hands.
 
 PANGE LINGUA GLORIOSI. 
 
 Thirty years among us dwelling, 
 His appointed time fulfilled ; 
 
 Given for this, He meets His Passion, 
 For that this He freely willed ; 
 
 On the Cross the Lamb is lifted, 
 
 On Whose Death our hope we build. 
 
 He endured the shame and spitting. 
 Vinegar and nails and reed ; 
 
 As His Blessed Side is opened, 
 Water thence and blood proceed : 
 
 Earth, and sky, and stars, and ocean, 
 By that flood are cleansed indeed. 
 
 Faithful Cross ! above all other 
 
 One and only noble Tree ! 
 None in foliage, none in blossom. 
 
 None in fruit compares with Thee : 
 Sweetest wood, and sweetest iron. 
 
 Sweetest weight sustaining free. 
 
 Bend thy boughs, O Tree of Glory ! 
 
 Thy relaxing sinews bend ; 
 For awhile the ancient rigour 
 
 That thy birth bestowed, suspend : 
 And the King of Heavenly Beauty 
 
 On thy bosom gently tend. 
 b2
 
 MEDIEVAL HYMNS. 
 
 Thou alone wast counted worthy 
 This world's ransom to uphold ; 
 
 For a shipwrecked world preparing 
 Harbour, like the Ark of old ; 
 
 With the sacred Blood anointed 
 
 From the wounded Lamb that rolled. 
 
 Laud and honour to the Father, 
 Laud and honoxu" to the Sox, 
 
 Laud and honour to the Spirit, 
 Ever Three and ever One : 
 
 Consubstantial, co-eternal, 
 WTiile unending ages run. 
 
 ' The recension of Urban VIII. here entirely 
 spoils the original, 
 
 Pange lingua gloriosi 
 
 Praelium certaminis, 
 by substituting the word Lauream. It is not to the 
 glory of the temiiiiation of our Lord's conflict vnih 
 the De\-il that the poet would have us look : but to the 
 gloiT of the struggle itself : as indeed he tells us at the 
 conclusion of the verse.
 
 PANGE LINGUA GLORIOSI. 5 
 
 2 A verse is added by some which, though not 
 original, seems ancient : 
 
 When, O Judge of this world, coming 
 
 In Thy glory aU divine, 
 Thou Shalt bid Thy Cross's Trophy 
 
 Bright above the stars to shine, 
 Be the Light and the Salvation 
 Of the people that are Thine !
 
 Vtyilia i^cgiig protinmt. 
 
 This world-famous hymn, one of the grandest in 
 the treasury of the Latin Church, was composed by 
 Fortunatus, on occasion of the reception of certain 
 reUcs by S. Gregory of Tours and S. Radegund pre- 
 viously to the consecration of a church at Poictiers. 
 It is therefore strictly and primarily a processional 
 hyiim, though very naturally afterwards adapted to 
 Passiontide. 
 
 The Royal Banners forward go : 
 The Cross shines forth with mystic glow : 
 "WTiere He in flesh, our flesh "VNTio made. 
 Our sentence bore, our ransom paid. 
 
 "^Miere deep for us the spear was dyed, 
 Life's Torrent rushing from His Side : 
 To wash us m the precious flood 
 WTiere mingled Water flowed, and Blood. 
 
 FulfiUed is all that David told 
 
 In true prophetic song of old ; 
 
 Amidst the nations God, saith he. 
 
 Hath reigned and triumphed from the Tree.^
 
 VEXILLA REGIS PRODEUXT. 
 
 O Tree of Beauty ! Tree of Light ! 
 O Tree with royal purple dight ! 
 Elect upon whose faithful breast 
 Those holy limbs should find their rest ! 
 
 On whose dear arms, so widely flung, 
 The weight of this world's ransom hung, 
 The price of humankind to pay, 
 A.nd spoil the spoiler of his prey ! 
 
 [O Cross, our one reliance, hail ! 
 This holy Passiontide, avail 
 To give fresh merit to the Saint, 
 And pardon to the penitent. 
 
 From every spirit praises be 
 To God the Blessed Trinity : 
 \\Tiom by the Cross Thou dost restore, 
 Preserve and govern evermore.]^ 
 
 1 In the Italic Version the tenth verse of the 
 96th Psalm is,— "Tell it out among the heathen that 
 the Lord reigneth from the Tree." S. Justin Martyr 
 accuses the Jews of corrupting the text ; and Tertul- 
 lian, in at least three places, quotes tiic older reading.
 
 8 MEDI.tVAL HYMNS. 
 
 2 These verses were added when the Hymn was 
 appropriated to Passiontide. The ending of For- 
 tunatus is this : 
 
 With fragrance dropping from each bough 
 Sweeter than sweetest nectar thou : 
 Decked with the fruit of peace and praise. 
 And glorious with Triumphal lays : — 
 
 Hail, Altar 1 Hail, O Victim ! Thee 
 Decks now thy Passion's Victory, 
 "VNTiere Life for sinners death endured. 
 And life by death for man procured. 
 
 The two last hnes are substituted in the modem 
 Roman Bre%-iary for the concluduig half of the first 
 verse. The poet had possibly the distich of Sedulius 
 in his eye. 
 
 Vita beata necem miseris avertere venit : 
 Pertulit a miseris Vita beata necem.
 
 ^ppartbit wpcnttna magna Qieg 
 JBomini. 
 
 This rugged, but grand Judgment Hymn,i is at 
 least as early as the 7th centiiry, because quoted by 
 V. Bede. It manifestly contains the germ of the 
 Dies Tree, to which, however inferior in lyric fervour 
 and effect, it scarcely yields in devotion and simple 
 realisation of its subject. In the original it is 
 acrostic. 
 
 That great day of wrath and ten-or, 
 
 That last day of woe and doom, 
 
 Like a thief that comes at midnight, 
 
 On the sons of men shall come ; 
 
 When the pride and pomp of ages 
 
 All shall utterly have pass'd, 
 
 And they stand in anguish, owning 
 
 That the end is here at last ; 
 
 And the trumpet's pealing clangor, 
 
 Through the earth's four quarters spread. 
 
 Waxing loud and ever louder, 
 
 Shall convoke the quick and dead : 
 
 And the King of heavenly glory 
 
 Shall assume His throne on high, 
 
 And the cohorts of His angels 
 
 Shall be near Him in the sky :
 
 10 MEDIEVAL HYMNS. 
 
 And the sun shall turn to sackcloth, 
 
 And the moon be red as blood, 
 
 And the stars shall fall from heaven. 
 
 As the dead leaves in a wood : 
 
 Flame and fire, and desolation 
 
 At the Judge's feet shall go : 
 
 Earth and sea, and all abysses 
 
 Shall His mighty sentence know. 
 
 Then the elect upon the right hand 
 
 Of the Lord shall stand around ; 
 
 But, like goats, the evil doers 
 
 Shall upon the left be found. 
 
 " Come, ye blessed, take the kingdom,' 
 
 Shall be there the King's award, 
 
 ' ' Which for you before the world was 
 
 Of My Father was prepared : 
 
 I was naked, and ye clothed Me ; 
 
 Poor, and ye relieved Me ; hence 
 
 Take the riches of My gloiy 
 
 For your endless recompense." 
 
 Then the righteous shall make question, 
 
 " When have we beheld Thee poor, 
 
 Lord of glorj'^ ? When relieved Thee 
 
 Lying needy at our door ? ' ' 
 
 WTiom the blessed King shall answer, — 
 
 " When ye showed your charity, 
 
 Giving bread, and home, and raiment. 
 
 What ve did was done to Me."
 
 APPAREBIT REPENTINA. 11 
 
 In like manner to the left hand 
 
 That most righteous Judge shall say, 
 
 " Go, ye cursed, to Gehenna, 
 
 And the fire that is for aye : 
 
 For in prison ye came not to Me, — 
 
 Poor, ye pitied not My lot ; 
 
 Naked, ye have never clothed Me ; 
 
 Sick, ye visited Me not." 
 
 They shall say, "O Christ, when saw we 
 
 That Thou calledst for our aid. 
 
 And in prison, or sick, or hungry. 
 
 To relieve have we delayed ? ' ' 
 
 Whom again the Judge shall answer, 
 
 ' ' Since ye never cast your eyes 
 
 On the sick, and poor, and needy, 
 
 It was Me ye did despise." 
 
 Backward, backward, at the sentence. 
 
 To Gehenna they shall fly. 
 
 Where the tire is never quenched, 
 
 WTiere the worm can never die ; 
 
 Where are Satan and his angels 
 
 In profoundest dungeon bound, 
 
 Where are cries, and chains, and gnashing. 
 
 Where are quenchless flames around. 
 
 But the righteous, upward soaring. 
 
 To the heavenly land shall go. 
 
 Midst the cohorts of the angels, 
 
 Where is joy for evermo :
 
 12 MEDI.EVAL HYMXS. 
 
 To Jerusalem exulting 
 
 Tliey vdth shouts shall enter in, 
 
 That true " sight of peace" and glory 
 
 That sets fi-ee from grief and sin. 
 
 Christ shaU they behold for ever, 
 
 Seated at the Father's hand, 
 
 As in Beatitic Vision 
 
 His elect before Him stand. 
 
 \N~herefore, man, whUe yet thou mayest, 
 
 From the dragon's mahce fly ; 
 
 Give thy bread to feed the hungry. 
 
 If thou seek' St to win the sky ; 
 
 Let thy loins be straitly girded. 
 
 Life be pure, and heart be right. 
 
 At the coming of the Bridegroom, 
 
 That thy lamp may gUtter bright. 
 
 1 There is another hymn, also quoted by V. Bede, 
 of the same rhythm and style as this ; probably of the 
 same date, and perhaps by the same author. I should 
 have added it here, but for its great length. It 
 begins " Hynuium dicat turba fratrum, hymnum 
 cantus personet."
 
 13 
 
 ^ancti, bzniUf CorpuiS C!)d^ti j^umite. 
 
 Rugged and unpoetical as this hymn is, it has a cer- 
 tain pious simplicity about it which renders it well 
 worthy of preser^-ation. It is an early example of a 
 metrical composition, sung during the Communion of 
 the people. The Communio of the Latin, like the 
 Koinonicon of the Eastern Church, never now appears 
 but as prose.— The present hymn seems not later than 
 the seventh century. 
 
 Draw nigli, and take the Body of the Lord, 
 And drink the Holy Blood for you outpoured. 
 
 Saved by that Body, hallowed by that Blood, 
 Whereby refi'eshed we render thanks to God. 
 
 Salvation's Giver, Christ the Only Sox, 
 By that His Cross and Blood the victory M^on, 
 
 Offered was He for greatest and for least : 
 Himself the Victim, and Himself the Priest.
 
 1-t MEDIEVAL HYMN'S. 
 
 Victims were offered by the Law of old, 
 That, in a tj-^pe, celestial mysteries told. 
 
 He, Ransomer from death, and Light from shade, 
 Giveth His holy grace His Saints to aid. 
 
 Approach ye then ■oith faithful hearts sincere. 
 And take the safeguard of salvation here. 
 
 He that m tliis world rules His Saints, and 
 
 shields. 
 To all believers Life Eternal yields : 
 
 With Heavenly Bread makes them that hunger 
 
 whole, 
 Gives Living Waters to the thirsty soul. 
 
 Alpha and Omega, to whom shall bow 
 All nations at the Doom, is with us now.
 
 15 
 
 fiDmnum fanente^ i^artwrum. 
 
 A Hymn for the Holy Innocents, the composition 
 of Venerable Bede. Although it stands in unfavour- 
 able contrast with the Salcete floras Martyrum of 
 Prudentius, it is somewhat strange that no part of it 
 should have been introduced mto any EngUsh Breviary. 
 It win be obser\-ed that the first and last Une of every 
 two verses are identical. This somewhat frigid con- 
 ceit, {Epanalepsis as the grammarians call it,) V. Bede 
 seems to have borrowed from the Elegy of Sedulius, 
 which is composed on a similar plan. Other mediseval 
 writers, however, as Peter Damian, Eugenius of 
 Toledo, Theodulph of Orleans, have employed it. — 
 I have omitted some of the stanzas. 
 
 The Hymn for conquering Martyrs raise : 
 The victor Innocents we praise : 
 Whom in their woe earth cast away, 
 But Heaven with joy received to-day. 
 "Whose Angels see the Father's Face 
 World without end, and hjTnn His Grace : 
 And while they chant unceasing lays, 
 The Hymn for conquering Martyrs raise. 
 
 By that accursed iNIonarch slain 
 Their loving Maker bade them reign : 
 With Him they dwell, no more distressed, 
 In the fair land of light and rest :
 
 16 MEDl.IVAL HYMNS. 
 
 He gives them mansions, one and all, 
 In that His Heavenly Father's Hall : 
 Thus have they changed their loss for gain, 
 By that accursed Monarch slain. 
 
 A voice from Ramah was there sent, 
 A voice of weeping and lament : 
 When Rachel mourned the children sore 
 "V\*hom for the tyrant's sword she bore. 
 Trivmaphal is their glory now 
 WTiom earthly torments could not bow : 
 "VSTiat time, both far and near that went, 
 A voice from Ramah was there sent. 
 
 Fear not, O little flock and blest, 
 The lion that your life oppressed ! 
 To heavenly pastures ever new 
 The heavenly Shepherd leadeth you ; 
 "^Tio, dwelling now on Sion's hill 
 The Lamb's fair footsteps follow still : 
 By tyrant there no more distressed, 
 Fear not, O Httle flock and blest ! 
 
 And eveiy tear is wiped away 
 By your dear Father's hands for aye ; 
 Death hath no power to hurt you more, 
 \Miose own is Life's eternal store. —
 
 HYMNUM CANENTES MARTYRUM. 17 
 
 Who, theii" good seed forth casting, weep,^ 
 In everlasting joy shall reap : 
 WTiat time they shine in heavenly day, 
 And every tear is ^-iped away ! 
 
 O City blest o'er all the earth, 
 
 Wko gloriest in the Saviour's birth ! 
 
 WTiose are His earliest Martyrs dear 
 
 By kindred and by triumph here. 
 
 None from henceforth may call thee small ; — 
 
 Of rival towns thou passest all ; 
 
 In whom our Monarch had His Birth, — 
 
 O Citv blest o'er all the earth ! 
 
 ' V. Bede is very fond of a practice not very- 
 usual in the Hymns we are considering : — the intro- 
 ducing the words of Scriptiure as a part of his own 
 composition: — and the additions he makes to them 
 are sometimes very beauttfvd. Here, for example : 
 Qui seminant in lacrymis, Longo metent in gaudio. 
 Again, in a fine hymn on the Ascension : 
 
 Mirata adhuc coelestium 
 
 Rogavit aula Ci\'ium : 
 
 Quis (inquit) est Rex glorise, 
 
 Rex iste tarn laudabilis ? 
 C
 
 18 
 
 «21Iib5 bcata SJcruigalcm. 
 
 This grand hymn, of the eighth century, was mo- 
 dernised in Pope Urban' s reform intotlie Caelestis Urbs 
 Jerusalem : and lost half of its beauty in the process. 
 
 Blessed City, Heavenly Salem, 
 Vision dear of peace and love, 
 
 Who, of living stones uphuilded, 
 Art the joy of Heaven above : 
 
 And, with Angel cohorts tended. 
 As a Bi'ide to earth dost move : 
 
 Coming new from highest heaven, 
 
 Ready for the nuptial bed, 
 Decked with jewels, to His Presence 
 
 By her Lord shall she be led : 
 All her streets and all her bulwarks 
 
 Of pure gold are fashioned. 
 
 Bright with pearls her portal glitters : 
 
 It is open evermore : 
 And by virtue of their merits 
 
 There each faithful soul may soar 
 Who, for Christ's dear Name, in this world 
 
 Pain and tribulation bore. 
 
 i
 
 UUBS HLATA JERUSALEM. 19 
 
 Many a blow and biting sculpture 
 Polished well those stones elect, 
 
 In their places now compacted 
 By the mighty Architect ; 
 
 Who therewith hath willed for ever 
 That His Palace should be decked. 
 
 Christ is made the sure Foundation, 
 And the Precious Comer-stone : 
 
 Who, the twofold walls surmounting 
 Binds them closely into one ; 
 
 Holy Sion's acceptation. 
 And her confidence alone. 
 
 All that dedicated City, 
 
 Dearly loved by God on high, 
 
 In exultant jubilation 
 Pours perpetual melody : 
 
 God the One, and God the Trinal 
 Lauding everlastingly. 
 
 To this temple,^ where we call Thee, 
 Come, O Lord of Hosts, to-day ! 
 
 With Thy wonted lovingkindness 
 Hear Thy servants as they pray : 
 
 And Thy fullest benediction 
 
 Shed within these walls for aye. 
 c 2
 
 20 MEDI.EVAL HYMNS. 
 
 Here let all Thy people merit 
 That they supplicate to gain : 
 
 Here to have and hold for ever 
 
 Those good things their prayers obtain : 
 
 And hereafter, in Tliy Glory, 
 With Thy Blessed ones to reign. 
 
 Laud and honour to the Father, 
 Laud and honour to the Sox, 
 
 Laud and honour to the Spirit, 
 Ever Three and Ever One : 
 
 Consubstantial, Co-eternal, 
 TMiile unending ages run.^ 
 
 1 Daniel imagines these stanzas to be a later aclcli- 
 tion, when the hymn, originally general, was adapted 
 to the dedication of a church. Mr. Trench, on the 
 contrary, wiU have the whole poem to be of one date : 
 and alleges, very truly, that this mixture of the earthly 
 and heavenly temple is usual in hymns and sequences 
 on a similar subject. Nevertheless, I think that Daniel 
 is right : 1 . Because there is a clear difference in the 
 style and languag^e of the two last and seven first 
 stanzas. 2. Because the transition from one part to 
 the other is so unusually abrupt. 3. Because, at the
 
 URBS BEATA JERUSALEM. 
 
 21 
 
 end of the sixth stanza, there is a quasi- doxology as 
 if to point out that the hymn originally concluded 
 there. 
 
 2 There is, in the Paris Breviary, a rifacimento of 
 this Hymn ; very inferior, it is true, to the original, 
 but much superior to the Roman Reform. The first 
 verse may serve as an example. 
 Original : 
 
 Urbs beata, Jerusalem, 
 
 Dicta pacis visio. 
 Quae construitur in ccelo 
 
 Vi\as ex lapidibus, 
 Et angelis coronata 
 Ut sponsata comite. 
 
 Roman. 
 
 Coelestis urbs Jerusalem, 
 Beata pacis visio. 
 Quae celsa de viventibus 
 Saxis ad astra tolleris ; 
 Sponsaeque ritu cingeris 
 Mille Angelorum miUibus. 
 
 Urbs beata, vera pacis 
 
 Visio, Jerusalem; 
 Quanta surgit ! celsa saxis 
 
 Conditur \-iventibus : 
 Quae poU^■it, hsec coaptat 
 
 Sedibus suis Deus.
 
 22 
 
 Gloria, lau^, ct l;onor. 
 
 This processional Hymn for Palm Smiday is said to 
 have been composed by S. Theodulph at Metz, or as 
 others will have it, at Angers, while imprisoned on a 
 false accusation : and to have been sung by him from his 
 dungeon window, or by choristers mstructed by him, 
 as the Emperor Louis and his Court were on their way 
 to the Cathedral. The good Bishop was immediately 
 liberated. In the origmal composition there were 
 ten stanzas besides the Chorus. The Roman Missal 
 retains only the first five. Others add, as I have here 
 added, the sixth and the tenth. The remauiing 
 three are utterly miworthy of the general beauty of 
 the Hymn.— I have to acknowledge the assistance of a 
 friend in the translation. 
 
 Glory, and honour, and laud be to Thee, King 
 
 Christ the Redeemer ! 
 Children before Whose steps raised their 
 
 Ho<- nas of praise. 
 Gloiy, anc onour, &c.
 
 GLORIA, LAUS, ET HONOR. 23 
 
 Israel's Monarch art Thou, and the glorious 
 
 offspring of Da\'id, 
 Thou That approachest a King blessed in the 
 
 Name of the Lord. 
 Glory, and honoui', &c. 
 
 Glory to Thee in the highest the heavenly armies 
 
 are singing : 
 Gloiy to Thee upon earth man and creation 
 
 reply. 
 Glory, and honour, &c. 
 
 Met Thee with Palms in their hands that day 
 
 the folk of the Hebrews : 
 We with our prayers and our hymns now to 
 
 Thy presence approach. 
 Glory, and honour, &c. 
 
 They to Thee proffered their praise for to herald 
 Thy dolorous Passion, 
 We to the King on His Throne utter the 
 jubilant hymn. 
 Glory, and honour, &c. 
 
 They were then pleasing to Thee, unto Thee oui* 
 devotion be pleasing : 
 Merciful King, kind King, Who in all good- 
 ness art pleas'd. 
 
 Glory, and honour, &c.
 
 24 MEDIEVAL HYMNS. 
 
 They in their pride of descent were rightly the 
 children of Hebrews : 
 Hebrews^ are we, whom the Lord's Pass- 
 over maketh the same. 
 
 Glory, and honour, &e. 
 
 Victory won o'er the world be to us for our 
 branches of Palm tree, 
 That in the Conqueror's joy this to Thee 
 still be our song : 
 Glory, and honour, and laud be to Thee, King 
 Christ the Redeemer, 
 Children before Whose steps raised their 
 Hosannas of Praise. 
 
 1 This is partly a reference to Christ, our True 
 Passover :— partly to Hebrew, as derived from Heber, 
 interpreted by passage.
 
 25 
 
 A Hymn of S. Hrabaaius Maurus, Archbishop of 
 Mayence ; bom in 777, and deceased m 856. It was 
 so completely altered in the Te Splendor et Virtus 
 Patris of the modem Roman Bre\aary, that scarcely a 
 trace of the origuial remains. The Christe qui sedes 
 Olympo of Santohus Yictorinus in the Parisian Breviary 
 imitates, without equalling, the present hjman. This 
 is one of the few that have no rhyme. 
 
 Thee, O Christ, the Father's Splendor, 
 
 Life and wtue of the heart, 
 In the presence of the Angels 
 
 Sing we now with voice and art : 
 Meetly in alternate chorus 
 
 Bearing our responsive part. 
 
 Thus we laud, with veneration. 
 
 All the armies of the sky : 
 Chiefly him, the warrior- Primate 
 
 Of celestial chivalry : 
 Michael, who, in princely virtue. 
 
 Cast Abaddon from on high.
 
 26 MEDIiEVAL HYMNS. 
 
 By whose watchfal care repelling, 
 King of everlasting grace ! 
 
 Every ghostly adversary, 
 
 All things evil, all things base, 
 
 Grant us, of Thine only goodness, 
 In Thy Paradise a place ! 
 
 Laud and honour to the Father, 
 Laud and honour to the Sox, 
 
 Laud and honour to the Spirit, 
 Ever Three and ever One : 
 
 Consubstantial, Co-eternal, 
 ^VTiile unending ages run !
 
 27 
 
 EautJa, ftXatev (Bcdt^U. 
 
 This Hymn, for S. Mary Magdalene's day, was the 
 composition of S. Odo of Cluny, one of the brightest 
 lights of that great Monastery. It found its way into 
 the York Bre\iary. The variation of rhyme occurs 
 in the original. 
 
 Exalt, O mother Cliurch, to-day 
 The clemency of Christ thy Lord : 
 By sevenfold grace Who wipes away 
 The guilt of sevenfold crimes abhorred. 
 
 Sister of Lazarus that was dead, 
 She, that in such transgressions fell. 
 Up to the gates of Life was led 
 Ev'n from the very jaws of Hell. 
 
 The great Physician she pursues, 
 Bearing the precious ointment cruse : 
 And by His only word is she 
 From manifold disease set free.
 
 28 MEDIAEVAL HYMNS. 
 
 With heart dissolved in penitence, 
 And tears that flowed apace, she came, 
 And piety of deed ; — and thence 
 She found the cure of sin and shame. 
 
 Pardon of guilt hath made her soul 
 A golden for an earthen bowl : 
 And for a vessel of disgrace 
 A precious vessel finds its place. 
 
 To Christ, arisen from the dead, 
 
 And Death's great Conqueror, as she pressed, 
 
 His earliest sight she merited 
 
 Who loved Him more than all the rest. 
 
 To God alone be honour paid 
 For grace so multiform displayed : 
 Their guilt He pardons who repent, 
 And gives reward for punishment.
 
 29 
 
 This Paschal Hymn, the composition of S. Fulbeii; 
 of Chartres, is not common in contmental Bre\aaries, 
 but was adopted in our own : where it occurs in the 
 First Vespers of Low Sunday. 
 
 Thou New Jerusalem on high 
 Break forth in sweet new melody ! 
 That we may keep, from woe released, 
 With sober joy our Paschal Feast : 
 
 When Christ, unconquered Lion, first 
 The dragon's chains by rising burst : 
 That, while with living^ voice He cries, 
 The dead of former times might rise. 
 
 Swallowed in other years, his prey 
 Must Tartarus restore to-day : 
 And many an exiled band set free 
 With Jesus leaves captivity.
 
 30 MEDIEVAL HYMXS. 
 
 Right gloriously He triumphs now, 
 Worthy to "VMiom should all things bov 
 \Mio, joining Heaven and Earth again 
 Makes one Republic of the twain. 
 
 This praise as we His soldiers sing, 
 'Tis ours to supplicate the King, 
 That in His Palace bright and vast 
 We may keep watch and ward at last. 
 
 Long as unending ages run 
 To God the Father laud be done : 
 To God the Sox our equal praise 
 With God the Paraclete we raise. 
 
 1 Tliis alluded to the mediseval belief, to which we 
 shall ag-aiu have occasion to refer, that the lion's 
 whelps are bom dead ; — but that their father, by roar- 
 ing over them the third day, raises them to life.
 
 31 
 
 ^utJi no*;, ^tr Cljri^te. 
 
 A song' of Pilgi-ims, published by M. du M^ril from 
 a MS. of the eleventh centuiy. 
 
 O Christ, our King, give ear ! 
 O Lord and Maker, hear ! 
 And guide our footsteps lest they stray. 
 
 Chorus. 
 Have mercy on us, Lord : 
 Have mercy on us, Lord, 
 And guide our footsteps lest they stray ! 
 
 O ever Three and One, 
 Protect our course begun, 
 And lead us on our holy way ! 
 
 Thy faithful guardian send. 
 
 Thy Angel, who may tend 
 
 And bring us to Thy holy seat !
 
 32 MEDIEVAL HYMNS. 
 
 Defend our onward path : 
 Protect from hostile wrath, 
 And to our land return oui- feet ! 
 
 Thy Right Hand be stretched out, 
 Thy Left be round about, 
 In every peril that we meet ! 
 
 And. O good Lord, at last, 
 Our many wanderings past. 
 Give us to see Thy realm of Light 1 
 
 Glory to God on high 
 Be paid etenially. 
 And laud, and majesty, and might !
 
 33 
 
 (Srabi me ttivove pul^a^, bitat tJtc^ 
 ultima. 
 
 This aw'ful hymn, the Dies irce of individual life, 
 was written by S. Peter Damian, Cardinal Bishop of 
 Ostia, the great coadjutor of S. Gregory VII. in his 
 reform of the Chm-ch. He lived from 1002 to 1072, 
 and spent the last years of his life in devotion and 
 retirement at his Abbey of S. Croce d'AveUano, having 
 resigned his Cardtnalate. His reahzation of the hour 
 of death is shovini, not only by this hymn, but by the 
 CoDomendatory Prayer, used from his time in the 
 Roman Church, which begins, " To God I commend 
 thee, beloved brother; and to Him ^Miose creature 
 thou art I commit thee :" originally composed by 
 S. Peter as a letter to a dying friend. 
 
 O WHAT terror in thy forethought, 
 
 Ending scene of mortal life ! 
 Heart is sickened, reins are loosened, 
 
 Thrills each nerve, with terror rife, 
 When the anxious heart depicteth 
 
 All the anguish of the strife !
 
 34 MEDI.EVAL HYMXS. 
 
 AMao the spectacle can image, — 
 
 How tremendous ! — of that day 
 "When, the course of life accomplished, 
 
 From the trammels of her clay- 
 Writhes the soul to be delivered, 
 Agonised to pass away ! 
 
 Sense hath perished, tongue is rigid, 
 Eyes are filming o'er in death, 
 
 Palpitates the breast, and hoarsely 
 Gasps the rattling throat for breath : 
 
 Limbs are torpid, lips are pallid, 
 Breaking nature quivereth. 
 
 All come round him ! — cogitation, 
 Habit, word and deed are there I 
 
 All, though much and sore he struggle, 
 Hover o'er him in the air : 
 
 Turn he this way, turn he that way, 
 On his inmost soul they glai'e. 
 
 Conscience' self her culprit tortures. 
 Gnawing him with pangs unknown : 
 
 For that now amendment's season 
 Is for ever past and gone. 
 
 And that late repentance findeth 
 Pardon none for all its moan.
 
 GRAVI ME TERRORE PULSAS. 35 
 
 Fleshly lusts of fancied sweetness 
 
 Are converted into gall, 
 When on brief and bitter pleasure 
 
 Everlasting dolovirs fall : 
 Then, what late appeared so mighty, 
 
 Oh ! how infinitely small ! 
 
 Christ, unconquered King of glory ! 
 
 Thou my wretched soul reheve 
 In that most extremest terror 
 
 When the body she must leave : 
 Let the accuser of the brethren 
 
 O'er me then no power receive ! 
 
 Let the Prince of darkness vanish 
 
 And Gehenna's legions fly ! 
 Shepherd, Thou Thy sheep, thus ransomed, 
 
 To Thy Country lead on high ; 
 Where for ever in fruition 
 
 I may see Thee eye to eye ! 
 
 Amen. 
 
 D 2
 
 36 
 
 dLxxij: muntit btnctlutto. 
 
 S. Peter Damiaii, iii almost all his compositions, 
 seems to have had his eye on some earlier hymn : in 
 tlie present case he cleai-ly follows the Vexilla Regis. 
 The following does not seem to have been pubUcly 
 used by the Chm-ch. 
 
 O Cross, by whom the earth is blest, 
 Certain Redemption, Hope, and Rest, 
 Once as the Tree of Torture known, 
 Now the bright gate to Jesu's Throne : 
 
 On thee the Host was lifted high 
 WTio to Himself drew all men nigh ; 
 Whom this world's Prince in malice sought. 
 And in Him of lais own found nought. 
 
 The Law that in thy form begins 
 Blots out the writing of oui' sins : 
 Our ancient senitude is o'er. 
 And ft-eedom is restored once more.
 
 CRUX MUNDI BENEDICTIO. 37 
 
 Thy savour is more precious far^ 
 Then sweetest scents of spices are : 
 The nectar that from thee distils 
 The bosom with its fragrance fills. 
 
 Thou by Thy Cross, O Christ, we pray, 
 To Life's reward direct our way : 
 Who of old time upon the Tree 
 Our Ransom didst vouchsafe to be. 
 
 The Unbegotten Father's Praise, 
 And the Begotten Son's we raise, 
 And equal laud and glory be, 
 Spirit of Both, for aye to Thee ! 
 
 Amen. 
 
 1 The poet has in his eye the stanza of Fortunatus, 
 not now used, which was given m the note on p. 8.
 
 38 
 
 The ruggedness of the translation is merely a copy 
 of that of the original in the following poem of Mar- 
 bodus, successively Archdeacen of Angers and Bishop 
 of Rennes, who died in 1125. Its title,— a prose, 
 clearly proves it to have been intended, if not used, 
 as a sequence in the Mass of some high festival, pro- 
 bably a dedication. The mystical explanation of 
 precious stones is the subject of the good Bishop's 
 poem de Gemmis, which seems, in its time, to have 
 obtained a high reputation. The prose which I here 
 give is certainly not without its beauty ; and is a good 
 key to medieeval aUusious of a similar kind. 
 
 Ye of the heavenly country sing 
 The praise and honour of your King, 
 The raiser to its glorious height 
 Of that celestial city bright, 
 In whose fail- building stand displayed 
 The gems for twelve foundations laid.
 
 CIVES CCELESTIS PATRI.E. 39 
 
 The bright green hue of Jasper^ saith 
 How flourishing the estate of Faith, 
 WTiich, in all them that perfect be 
 Shall never wither utterly, 
 In whose firm keeping safe we fight 
 With Satan's wile and Satan's might. 
 
 The azure light of Sapphire^ stone 
 Resembles that Celestial Throne : 
 A symbol of each simple heart 
 That grasps in hope the better part : 
 Whose life each holy deed combines, 
 And in the light of virtue shines. 
 
 Like fire, though pale in outward show, 
 Chalcedoxy^ at length shall glow; 
 Carried abroad, its radiance streams : 
 At home, in shade it hides its gleams : 
 It marks their holiness and grace 
 Who do good deeds in secret place. 
 
 The Emerald* bums, intensely bright, 
 With radiance of an olive light : 
 This is the faith that highest shines, 
 No deed of charity declines, 
 And seeks no rest, and shuns no strife, 
 In working out a holy life.
 
 40 MEDIEVAL HYMNS. 
 
 Sardoxyx,^ vrith its threefold hue, 
 Sets forth the inner man to view ; 
 Where dark humiUty is seen, 
 And chastity with snow white sheen, 
 And scarlet marks his joy to bleed 
 In INIartyrdom, if faith shall need. 
 
 The Sardius,^ with its purple red 
 Sets forth their merits who have bled : 
 The ^Martyr band, now blest above. 
 That agonised for Jesu's Love : 
 The sixth foundation, not in vain, 
 The Cross's Mystery to explain.' 
 
 The golden coloured Chrysolite^ 
 
 Flashes forth sparkles on the night : 
 
 Its mystic hues the life reflect 
 
 Of men with perfect wisdom decked, 
 
 "VMio shine, in this world's night, like gold, 
 
 Through that Blest Spirit sevenfold. 
 
 The simshine on the sea displays 
 The watery Beryl's^ fainter rays : 
 Of those in this world's wisdom wise 
 The thoughts and hopes it signifies : 
 Who long to live more fully blest 
 With mystic peace of endless rest.
 
 CIVES CffiLESTIS PATRIJE. 41 
 
 Beyond all gems the Topaz^^ rare 
 Hath value thence beyond compare ; 
 It shines, albeit of colour grey, 
 Clear as a fair ethereal ray : 
 And notes the part of them that live 
 The solid life contemplative. 
 
 Some Council, decked in purple state, 
 The Chrysoprase^^ doth imitate : 
 In the fair tint its face that decks 
 'Tis intertinged with golden specks. 
 This is the perfect love, that knows 
 Kindest return to sternest foes. 
 
 The azure Jacinth^^ comes between 
 The brighter and the dimmer sheen : 
 The ardour of whose varied ray 
 Is changed with every changing day : 
 The Angelic Life it brings to view 
 Attempered with discretion due. 
 
 Last in the Holy City set 
 
 With hue of glorious violet, 
 
 Forth from the Amethyst^^ are rolled 
 
 Sparks crimson-bright, and flames of gold : 
 
 The humble heart it signifies 
 
 That with its dying Master dies.
 
 42 MEDIEVAL HYMNS. 
 
 These stones, arrayed in goodly row 
 Set forth the deeds of men below : 
 The various tints that there have place 
 The multiplicity of grace. 
 "Who in himself such grace displays 
 May shine with these in endless rays. 
 
 Jerusalem, dear peaceful land ! 
 
 These for thy twelve foundations stand ; 
 
 Blessed and nigh to God is he 
 
 WTio shall be counted worthy thee ! 
 
 That Guardian slumbereth not, nor sleeps, 
 
 Wlio in His charge thy turrets keeps. 
 
 King of the Heavenly City blest ! 
 Grant that Thy servants may have rest. 
 This changeful life for ever past. 
 And consort with Thy Saints at last : 
 That we, with all the choir above, 
 May sing Thy Power and praise Thy Love 
 
 Amen. 
 
 1 The twelve foundation stones of the Apocalypse 
 g'ave rise, as might he expected, to an infinite variety 
 of mystical uiterpretations. Marbodus wrote a short 
 commentaiy on the Prose which we are considering^,
 
 CI'V'ES CCELESTIS PATRI.E. 43 
 
 which will serve as a good explanation of it. His 
 treatment of the foundation stones is tropological ; — a 
 more usual one is allegorical, which I will give from 
 the Commentary of Michael Ayguan on the Psalms. 
 "Jasper," says the comment of Marbodus, "is the 
 first foundation of the Church of God, and is of a 
 green colour. WTioever hath it upon him, no phan- 
 tasm can hurt him. It signifies those who always 
 hold the Faith of God, and never depart from it,— or 
 wither,— but are always flourishing therein, and fear 
 not the assaults of the devil." AUegorically, the Jas- 
 per, the first foundation stone, which promotes fecun- 
 dity and causes unity, symbolises the first Article of 
 the Creed: " I believe m God the Father Almightt/, 
 Maker of heaven and earthJ*^ 
 
 2 " The Sapphire," says Marbodus, " is of the colour 
 of the sky. It signifies them that, whUe they be yet 
 on earth, set their affections on things above, and 
 despise things terrestrial; according to that saying, 
 Our conversation is in Heaven.''^ The reason why, in 
 the Prose, it is compared to the Throne of God, is 
 clearly that verse in Exodus : They saw the God of 
 Heaven : and under His Feet was as it were the paved 
 work of a Sapphire stone. "The Sapphire," says 
 Ayguan, "which reconciles, heals, consoles, gives 
 sight, and is the King of Stones, symbolises the second 
 Article of the Creed: And in Jesus Christ His Only 
 Sox our Lord." 
 
 3 "The Chalcedony," Marbodus continues, "while 
 it is m a house doth not shine : when under the open 
 air it gUtters brightly : it resists those that would cut 
 it or scratch it : when heated, either by the sun, or by
 
 44 MEDI.EVAL HYMXS. 
 
 rubbing with the finger, it attracts straws. By this 
 they are signified who do their good deeds in secret, 
 as fasting, alms, and the like : according to that say- 
 ing, But thou, ichen thou fastest, ^-c. But when such 
 men are compelled to go abroad into the world, then 
 their good works shine before men. But if any seek 
 to flatter them, which is as it were to pamt or engrave 
 them, they receive not their vaui praises, but manfiiUy 
 resist, and acquiesce not in them. And when heated, 
 either by the Sun, which is Christ, or by the fingers, 
 that is by the gifts of the Holt Ghost, they, by word 
 and example, draw straws, that is sinners, to them- 
 selves : and cause them to persevere in good works." 
 "The Chalcedony," says Ayguan, "which is pale, 
 sets forth humiUty ; and so the third Article of the 
 Creed : Who u-as co72ceived by the Holy Ghost, Bodi 
 of the Virgin Mary." 
 
 ■1 " The Emerald," is the comment of Marbodus, 
 " is exceeding green, surpassing all gems and herbs 
 m greenness. It is fomid only in a dry and uninhabi- 
 table country. Through the bitterness of its cold 
 nothing can dwell there but griffins, and one-eyed 
 arimasps that fight with them. By the Emerald we 
 miderstand those who excel others in the vigour of 
 their faith, and dwell among infidels, who be frigid 
 and arid in love. The griffins, that keep watch over 
 them, be devils, who envy them that have this pre- 
 cious gem of faith, and do their diligence to deprive 
 them thereof. Against these fight the one-eyed 
 arimasps, that is, those who go not two ways, nor 
 have a double heart : nor serve two Lords." Ayguan 
 again: "The Emerald which heals, gives eloquence,
 
 GIVES CCELESTIS PATRIAE. 45 
 
 riches, conquest, clears sight, fortifies memory, ba- 
 nishes luxury and sorrow, typifies the Passion of our 
 Lord, which spiritually cloth all these things : and 
 therefore that Article of the Creed — Suffered under 
 Pontius Pilate." The beryl of the New Jerusalem is 
 described m two of the most beautiful lines ever 
 WTitten by Prudentius. 
 
 Has mter species smaragdina gramine verno 
 Prata virent, volvitque vagos lux herbida fluctus. 
 
 5 "The Sardonyx," says Marbodus, "has three 
 colours : the lowest black, the middle white, the 
 upper red. And it signifies those who sustain grief of 
 heart for the Name of Christ : and are white, that is 
 without guile, withm : and yet to themselves appear 
 contemptible, and as it were black, — that is, sumers." 
 Ayguan, after the same description, proceeds : " The 
 lower part, which is black, ts^pifies the sorrow of Good 
 Friday ; —the middle part, which is wliite, the rest of 
 Easter Eve ;— and the upper, which is red, the glory 
 of Easter Day." Thus the whole symboUses the fifth 
 Article (as he reckons it) of the Creed : Was crucified, 
 dead, and buried: He descended into Hell: the third 
 day He rose again from the dead. 
 
 6 "The Sardius," continues oiu" poet, "which is 
 wholly red, signifies the Martyrs, who pour forth their 
 blood for Christ." "The Sardius," says Ayguan, 
 " as beuig a bright stone, sets forth the joy of the 
 sixth Article of the Creed : He ascended into Heaven, 
 and sitteth at the right hand of God the Father 
 Almighty.''^
 
 46 MEDIAEVAL HYMNS. 
 
 " Because the number six is symbolical of our 
 Lord's Passion: since He was crucified at the sixth 
 hour of the sixth day. 
 
 s "The Chrysohte," Marbodus teaches, "shines as 
 gold, and emits fiery sparkles : it signifies the wise 
 and charitable, who impart to others that which they 
 possess themselves. For wisdom and charity excel 
 other ^'irtues, as gold other metals." Ayguan is more 
 ingenious: "The Chrysohte shines as gold in the 
 day : as fiire in the night. By the day, the good : by 
 the ^oW, their cro^^-n, are represented; by the night 
 the wicked, and by ih^fire their punishment. Hence 
 the stone typifies their final separation, and thus the 
 seventh Article of the Creed : From thence He shall 
 come to judge the quick and the dead." 
 
 9 "The Beryl," according to our author, "shines as 
 water that reflects the sun, and warms the hand that 
 holds it. It signifies those who are frail by nature : 
 but, being enlightened by the Sun of Righteousness, 
 shine with good works, and warm others by the ex- 
 ample of their love." Ayguan says : " The Beryl, 
 whose vu-tue is to cause love, to bestow power, and 
 confer healuig, sets forth the eighth Article : / believe 
 in the Holy Ghost." 
 
 10 «' The Topaz," says Marbodus, whose commen- 
 tary in this case does not weU agree with his text, " is 
 rare, and therefore precious. It has two colours : one 
 Uke gold, the other cleai'er. In clearness it smrpasses 
 all gems ; and nothing is more beautiful. It signifies 
 those who love God and then neighbour." Accord- 
 ing to Ayguan, the Topaz, which receives as in a
 
 CIVES CCELESTIS PATRIAE. 47 
 
 vessel the light of the sun, symbohses that which thus 
 stores up the rays of the Sun of Righteousness, the 
 Holy Catholic Church. 
 
 1' Marbodus : " The Clirysoprasus, which is purple, 
 with drops of gold, signifies those who pass their life 
 in tribulation and passion, yet constantly abide in 
 charity." Accorduig to Ayguan, this stone (a) shines 
 like fire : and (6) comnnuucates its virtues without 
 diminishing them : and thus typifies (a) The Commu- 
 nion of Saints : {b) the Forgivejiess of sins. 
 
 ^2 "The Jacinth," says Marbodus, "changes its 
 appearance with that of the sky. It therefore repre- 
 sents those who, like the Apostle, can preach wisdom 
 among them that are perfect, and yet have milk for 
 babes in Christ. Thus," he observes, " S. Paul was a 
 Jacinth; for he became all things to all men." Ay- 
 guan teaches that the Jacmth has the virtue of invi- 
 goratmg ; and therefore is a tyiJe of the Resurrection 
 of the Body. 
 
 '3 The Amethyst, according to Marbodus, is entirely 
 red, and shoots out rosy flames. Its colour signifies 
 earthly sufferings ; its emissions prayers for those that 
 cause it. For he says, " it is the \irtue of virtues to 
 pray for persecutors. And we read of few that have 
 done so : yet there are two in the Old Testament, — 
 Moses and Samuel : and two in the New,— the Lord 
 Christ and Stephen." Ayguan, affu-ming the Ame- 
 thyst to give a clear sight, makes it symbolical of the 
 Beatific Vision— and thus of the Life Everlasting. I 
 add the F'rench verses of Marbodus on the same sub-
 
 48 MEDIEVAL HYMNS. 
 
 ject, with one or two coiTections for tlie sake of the 
 rhyme : — 
 
 Ici sunt nomme les duze pieres, 
 
 Ki sunt tenues les plus cheres, 
 
 Jaspe, Saphir, Calcedoine, 
 
 Smaragde, Sarde, e Sardoine, 
 
 ChrisoUt, Beril, e Topase, 
 
 Ametiste, Jacint, e Chrysopras : 
 
 De saintes ames portent figure, 
 
 Ki Deu sen-ent sen poure. 
 
 Ki Deu voudra ser\ar, 
 
 Cum des pieres cintes clairzur. 
 
 En la Cite Deu sera pose, 
 
 E el fundamente bien alloe, 
 
 En vision de paz reposera, 
 
 En laquel sen fin joir pourra.
 
 49 
 
 EattabutttlU!^. 
 
 TTiis sequence, or Hymn, for while it was used 
 abroad as the former, m England it was employed as 
 the latter, of rare perfection m its kind, and perhaps 
 as widely known as any hymn of the Church, is S. 
 Bernard's. It was appropriated to the Festival of 
 the Assumption, though clearly intended for that 
 of Christmas. 
 
 Be the tidings 
 By the Choir of Faithful bruited ! 
 
 Alleluia ! 
 
 Monarchs' Monai-ch 
 Sprang from maiden unpolluted : 
 
 Mighty wonder ! 
 
 Angel of the Counsel, He 
 From a Virgin deigned to be, 
 Sun from slar :
 
 50 MEPI.EVAL HYMNS. 
 
 Sun, that never knoweth night : 
 Star than stars most clear and bright 
 Clearer far. 
 
 As a star evolve; a ray 
 
 Thus the Virgin, this blest day, 
 
 Bare The ChUd : 
 Nor the star by ray sent forth, 
 Nor the Virgin by that Birth 
 
 Was defiled. 
 
 Lebanon's tall cedar now 
 To the hyssop deigns to bow 
 
 Here below : 
 Word, That all to being spake, 
 Incarnation for our sake 
 
 Deigned to know. 
 
 Though Isaiah tell the deed. 
 Though the Synagogue may read, 
 Yet thereof she takes no heed 
 
 Ever blind. 
 If she do her prophets wrong, 
 Spuming all the witness throng, 
 Still the deed in Sibyl's song 
 
 Let her find.
 
 L^TABUNDUS. 51 
 
 Turn, Judsea ! and repent ! 
 Credit ancient prophets sent : 
 Why upon destruction bent, 
 
 Wretched race ? 
 Own the Monarch by the tongue 
 Of the Seers in old time sung, 
 Own Him from a Vii'gin sprung 
 
 Full of grace ! 
 
 e2
 
 52 
 
 flic hxtht bibttuv.^ 
 
 The author of the poem whence these lines are 
 taken was Bernard of Cluny, one of the smaller stars 
 m that constellation of learning and piety which 
 aflomed France m the twelfth ceutiuy. The poem itself 
 consists of about 3,000 lines, and is entitled. On the 
 Contempt of the World. The part which foUows is 
 near the conclusion. 
 
 I have here de\-iated from my ordinary riile of 
 adoptmg the measure of the original : — because our 
 language, if it could be tortiu-ed to any distant re- 
 semblance of its rhythm, would utterly fail to give 
 any idea of the majestic sweetness which invests it in 
 Latin. Its difficulty in that language is such that 
 Bernard, m a preface, expresses his beUef that nothing 
 but the special inspiration of the Spirit of God could 
 have enabled him to employ it through so long a 
 poem. It is a dactyUc hexameter, divided mto three 
 parts, between wliich a caesura is inadmissible. The 
 hexameter has a tailed rhyme, and fenunine leonine 
 rhyme between the two first clauses, thus : 
 
 Tmic nova gloria \\ pectora sohriu \\ clarificabit ; 
 
 Solvit emgmata ^ veraque sahbafa i, continuabit. 
 
 Pati'ialiun/»!s, , hiscia turb«;jiA-, i; uiscia htis 
 
 Cive repleii^M/-, i amplifica^iYw/- || IsraeUtis.
 
 HIC BRE\'E VIVITUR. 53 
 
 It often happens that the two first clauses will have a 
 triple rhyme, as : 
 
 O miseTabilis || insaiiabilis \\ insatiata. 
 But this is merely accidental. The effect in EngUsh 
 would he this— I quote from the beginning of the 
 same poem, 
 
 Time will be ending soon, Heav'n will be rending 
 
 soon ; fast we and pray we : 
 Comes the most merciful ; comes the most terrible ; 
 
 watch we while may we. 
 
 As it is evident that no labour nor skill could have 
 given, m such bonds, anything approaching to an 
 adequate idea of the beauty of Bernard's poem, I 
 have preferred a simple measure : the rather that the 
 verses were not of that class which are intended for 
 music. 
 
 I should also add that I have very much abbreviated 
 the original : and perhaps the luies that follow cannot 
 claim to be more than a close imitation. 
 
 Brief life is here our portion, 
 
 Brief sorrow, short-lived care : 
 The Life that knows no ending. 
 
 The tearless Life, is there : 
 O happy retribution. 
 
 Short toil, eternal rest ! 
 For mortals and for sinners 
 
 A mansion with the Blest ! 
 That we should look, poor wanderers, 
 
 To have our home on high !
 
 54 MEDIEVAL HYMNS. 
 
 That worms should seek for dwellings 
 
 Beyond the starry sky ! 
 And now we fight the battle, 
 
 And then we wear the Crown 
 Of full and everlasting 
 
 And passionless renown : 
 Then glory, yet unheard of, 
 
 Shall shed abroad its ray : 
 Resolving all enigmas, 
 
 An endless Sabbath-day. 
 Then, then, from his oppressors 
 
 The Hebrew shall go free, 
 And celebrate in triumph 
 
 The year of Jubilee : 
 And the sun -lit land that recks not 
 
 Of tempest or of fight 
 Shall fold within its bosom 
 
 Each happy Israelite. 
 Midst power that knows no limit, 
 
 And wisdom free from bound. 
 The Beatific Vision 
 
 Shall glad the Saints around : 
 And peace, for war is needless. 
 
 And rest, for storm is past, 
 And goal from finished labour, 
 
 And anchorage at last. 
 There God my King and Portion 
 
 In fulness of His Grace
 
 HIC BREVE VIVITUR. 55 
 
 Shall we behold for ever, 
 
 And worship face to face : 
 There Jacob into Israel, 
 
 From earthlier self estranged, 
 And Leah2 into Rachel 
 
 For ever shall be changed : 
 There all the haUs of Syon 
 
 For aye shall be complete ; 
 And in the land of Beauty 
 
 All things of beauty meet. 
 
 To thee, O dear, dear Countiy ! 
 
 Mine eyes theii- vigils keep : 
 For very love, beholding 
 
 Thy happy name, they weep : 
 The mention of Thy glory 
 
 Is unction to the breast, 
 And medicine in sickness, 
 
 And love, and Ufe, and rest. 
 O one, O onely mansion ! 
 
 O Paradise of joy ! 
 Where tears are ever banished. 
 
 And smiles have no alloy : 
 Beside thy living waters 
 
 All plants are, great and small : 
 The cedar of the forest. 
 
 The hyssop of the wall :
 
 56 MEDIEVAL HYMNS. 
 
 With jaspers^ glow thy bulwarks, 
 
 Thy streets with emeralds blaze : 
 The sardius and the topaz 
 
 Unite in thee their rays : 
 Thy ageless walls ai-e bonded 
 
 "With amethyst unpriced ; 
 Thy Saints build up its fabric, 
 
 And the Cornerstone is Christ. 
 Thou hast no shore, fair Ocean ! 
 
 Thou hast no time, bright Day I 
 Dear fountain of refreshment 
 
 To pUgrims far away ! 
 Upon the Rock of Ages 
 
 They raise thy holy Tower, 
 Thine is the Victor's laurel. 
 
 And thine the golden dower : 
 Thou feel'st in mystic rapture, 
 
 O Bride that know'st no guile, 
 The Prince's sweetest kisses. 
 
 The Prince's lovehest smile : 
 Unfading hlies, bracelets 
 
 Of U\'ing pearl, thine own, 
 The Lamb is ever near thee, 
 
 The Bridegroom thine alone : 
 And all thine endless leisure 
 
 In sweetest accents sings 
 The ills that were thy merit, 
 
 The joys that are thy King's.
 
 HIC BREVE VIVITUR. 57 
 
 Jerusalem the golden ! 
 
 With milk and honey blest, 
 Beneath thy contemplation 
 
 Sink heart and voice opprest : 
 I know not, oh, I know not 
 
 What social joys are there, 
 What radiancy of glory. 
 
 What light beyond compare ; 
 And when I fain woidd sing them. 
 
 My spirit fails and faints, 
 And vainly would it image 
 
 The assembly of the Saints. 
 They stand, those halls of Syon, 
 
 Conjubilant with song. 
 And bright with many an Angel, 
 
 And many a Martyr tlu'ong : 
 The Prince is ever in them. 
 
 The light is aye serene ; 
 The Pastures of the Blessed 
 
 Are decked in glorious sheen : 
 There is the Thi-one of David, 
 
 And there, from toil released, 
 The shout of them that triumph, 
 
 The song of them that feast : 
 And they, beneath their Leader, 
 
 Who conquered in the fight. 
 For ever and for ever 
 
 Are clad in robes of white.
 
 58 MEDIEVAL HYMNS. 
 
 Jerusalem the glorious ! 
 
 The glory of the elect, 
 O dear and future \-ision 
 
 That eager hearts expect : 
 Ev'n now by faith I see thee, 
 
 Ev'n here thy walls discern ; 
 To thee my thoughts are kindled 
 
 And strive and pant and yearn : 
 Jerusalem the onely, 
 
 That look'st from Heav'n below, 
 In thee is all my glory, 
 
 In me is all my woe : 
 And though my body may not. 
 
 My spirit seeks thee fain ; 
 Till flesh and earth return me 
 
 To earth and flesh again. 
 O Land that seest no sorrow ! 
 
 O State that fear'st no strife ! 
 O princely bowers ! O Land of flowers ! 
 
 O realm and Home of Life ! 
 
 ' I have no hesitation iii saying that I look on these 
 verses of Bernard as the most lovely, in the same 
 way that the Dies Irce is the most sublime, and the 
 Stahat Mater the most pathetic, of mediaeval poems. 
 They are even superior to that glorious hymn on the
 
 HIC BREVE VIVITUR. 59 
 
 same subject, the De Gloria et gaudiis Paradisi of S. 
 Peter Damian. For the sake of comparison I quote 
 some of the most striking stanzas of the latter, avail- 
 ing myself of the admirable translation of Mr. Wacker- 
 barth: 
 
 There nor waxing moon nor waning, 
 
 Sun nor stars m courses bright : 
 For the Lamb to that glad city- 
 Shines an everlastmg light : 
 There tlie dayUght beams for ever. 
 All unknowni are time and night. 
 
 For the Saints, in beauty beaming, 
 
 Shine m light and glory pure : 
 Crowned in triumph's flusliing honours 
 
 Joy hi luiison secure : 
 And in safety tell their battles 
 
 And their foes' discomfiture. 
 
 Freed from every stam of evil. 
 All their carnal wars are done : 
 
 For the flesh made spiritual 
 And the soul agree in one : 
 
 Peace unbroken spreads enjoyment, 
 Sm and scandal are unknown. 
 
 Here they live in endless bemg : 
 
 Passingness has passed away : 
 Here they bloom, they thrive, they flourish, 
 
 For decayed is all decay : 
 Lasting energy hath swallowed 
 
 Darkluig death's maUgnant sway.
 
 60 MEDI.«:VAL HYMNS. 
 
 Though each one's respective merit 
 Hath its varying palm assigned, 
 
 Love takes all as his possession, 
 Where his power hath all combined : 
 
 So that all that each possesses 
 All partake in unconfined. 
 
 Christ, Thy soldiers' palm of honour, 
 
 Unto this Thy City free 
 Lead me, when my warfare's girdle 
 
 I shaU cast away from me : 
 A partaker in Thy bounty 
 
 With Thy Blessed ones to be. 
 
 Grant me vigour, while I labour 
 In the ceaseless battle pressed. 
 
 That Thou may'st, the conflict over, 
 Grant me everlasting rest : 
 
 And I may at length inherit 
 Thee my portion ever blest. 
 
 With the above it is worth while to compare some of 
 the concluding stanzas of the Christ's Triumph after 
 Death of GUes Fletcher, who clearly had S. Peter 
 Damian's poem in his mind. 
 
 Here may the band that now in triumph shines, 
 And that, before they were mvested thus. 
 In earthly bodies carried heavenly minds. 
 Pitch round about, m order glorious. 
 Their sunny tents, and houses luminous, 
 AU their eternal day in songs enjoying, 
 Joying their end, without end of their joying, 
 Wlule their Almighty Prince destruction is destroying.
 
 HIC BREVE VIVITUR. 61 
 
 No sorrow now hangs clouding on their brow, 
 No bloodless malady impales their face. 
 No age tlrops on their hair his silver snow. 
 No nakedness their bodies doth embase. 
 No poveiiy themselves and theirs chsgrace ; 
 No fear of death the joy of life devours. 
 No unchaste sleep their precious time deflowers, 
 No loss, no grief, no change, wait on their winged 
 hours. 
 
 But now their naked bodies scorn the cold. 
 And from their eyes joy looks, and laughs at pain : 
 The uifant wonders how he came so old. 
 The old man how he came so young again : 
 
 Where all are rich, and yet no gold they owe ; 
 
 And aU are kings, and yet no subjects laiow; 
 AH full, and yet no time on food they do bestow. 
 
 For thuigs that pass are passed. 
 Manifestly the Nam transire transiit of S. Peter : — as 
 the wonder of the uifant and the old man is simply a 
 developement of the Non minuti, non defurmes of 
 Hildebert. But in the stanza that foUows Fletcher 
 has the advantage over Bernard, Hildebert, and 
 Damian by his sublime allusion to the Beatific Vision . 
 
 In midst of this City Celestial, 
 
 Where the Eternal Temple should have rose, 
 
 Lightened the Idea Beatifical : 
 
 End and begimiing of each thing that grows, 
 
 Whose self no end, nor yet begimung knows, 
 That hath no eyes to see, nor ears to lieai-. 
 Yet sees and hears and is all eye, aU ear. 
 
 That nowhere is contained, and yet is evci-j-\vhcre.
 
 62 MEDLEVAL HYMXS. 
 
 With respect to the poem of Bernard, Mr. Trench 
 says very well, after referring: to the Ode of Casimir's, 
 Urit me Patriae decor, that both " turn upon the same 
 theme, the heavenly homesickness : but -vrith all the 
 classical beauty of the Ode, and it is great, who does 
 not feel that the poor Quniac monk's is the more 
 real and deeper utterance ? that, despite the strange 
 form which he has chosen, he is the greater poet ?" 
 — The Ode, however, is well worthy of translation j 
 and here is an attempt : 
 
 It kindles aU my soul. 
 My Coimtry's loveliness ! Those starry choirs 
 
 That watch around the pole. 
 And the moon's tender hght, and heavenly fires 
 
 Through golden halls that roU : 
 O chorus of the night I O planets, sworn 
 
 The music of the spheres 
 To foUow ! Lovely watchers, that think scorn 
 
 To rest till day appears ! 
 Me, for celestial homes of glory bom, 
 
 WTiy here, oh why so long 
 Do ye behold an exUe from on high ? 
 
 Here, O ye shining throng, 
 With lilies spread the mound where I shall lie : 
 
 Here let me drop my chain, 
 And dust to dust returning, cast away 
 
 The trammels that remain : 
 
 The rest of me shaU spring to endless day ! 
 
 There are two other passages in modem Latin poets 
 
 which are well worthy perusal, on a similar subject : 
 
 though the principal part of their beauty lying rather 
 
 in expression than m thought, I have not considered
 
 HIC BREVE VIVITUR. 63 
 
 it worth while to translate them. I allude to the 
 fourteenth Elegy of the Third Book of the Suspiria 
 animce amuntis of Herman Hugo : and to the tenth 
 Elegy of the First Book of Jacobus Zevecotius, which 
 is entitled. An Aspiration to the Celestial Country. 
 
 2 Leah and Rachel are allegorized in three different 
 ways by mediaeval poets. 1. Of the active and con- 
 templative life : and thence also by an easy transition 
 to the toU. we endure on earth, — and the Eternal Con- 
 templation of God's glory in Heaven, as here. So, 
 agam, in a fine but rugged prose m the Niu'emberg 
 Missal for S. Jerome's Day. 
 
 Then, when all carnal strife hath ceased. 
 And we from warfare are released, 
 O grant us, in that Heavenly Feast, 
 
 To see Thee as Thou art : 
 To Leah give, the battle won, 
 
 Her Rachel's dearer heart : 
 To Martha, when the strife is done, 
 
 Her Mary's better part. 
 
 The parallel symbol of Martha and Maiy is, however, 
 in this sense, far more conunon : and is even fomid iia 
 Epitaphs, as in that to Gmidreda de Warren, daughter 
 of Wdham the Conqueror. 
 
 A Martha to the houseless poor, a Mary in her love, 
 And though her Martha's part be gone, her Mary's 
 lives above. 
 
 Bernard, in the passage we arc considering, has a 
 double propriety in the changes of which he speaks. 
 Israel, according to S. Augustine's rendering, means,
 
 64 MEDIEVAL HYMNS. 
 
 he that beholds God. Rachel, according to the lui- 
 v/arrantable medigeval explanation, that beholds the 
 Begbuiing : i. e. Christ. Thus the change spoken of 
 is from earth to the Beatific Vision : — and has a refer- 
 ence also to the New Name and White Stone of the 
 Apocalypse. — The second allegory of Leah and Rachel 
 expomids them of the Synagogue and the Church : — 
 to this we shall have occasion to allude m a poem of 
 Adam of S. Victor. — The third makes them to repre- 
 sent earthly affliction patiently endured, succeeded by 
 joy. So a contemporary poem on the Martyrdom of 
 S. Thomas. 
 
 Post Agar ludibrium, Sarse natus datur : 
 Post Lyam, ad hbitum Jacob uxoratur. 
 
 3 It is not without a deep mystical meaning that 
 these stones are selected by the poet : as the reader 
 will see by referring to pp. 43—47.
 
 65 
 
 3Patn^ ^aptmtia, Bomta^ Sibma. 
 
 This is one, and tlie best, of the many efforts of 
 mediaeval poets to recite our Lord's Passion in con- 
 nexion with the Canonical Hours. It may probably 
 be of the twelfth century. 
 
 Circled by His enemies, 
 
 By His own forsaken, 
 Christ the Lord at Matin hour 
 
 For our sakes was taken : 
 Very Wisdom, Very Light, 
 
 Monarch long expected. 
 In the gax'den by the Jews 
 
 Bound, reviled, rejected. 
 
 See them at the Horn- of Prime 
 
 Unto Pilate leading 
 Him 'gainst WTiom with lying tongues 
 
 Witnesses are pleading.
 
 06 MEDIEVAL HYMXS. 
 
 There with spitting and with shame 
 111 for good they render, 
 
 IVIarring of That Face which gives 
 Heaven eternal splendour. 
 
 " Crucify Him I" for His Love 
 
 Is their bitter payment, 
 When they lead Him forth at Tierce 
 
 Clad ia pm-ple raiment : 
 And a crown of woven thorns 
 
 On His Head He weareth : 
 And the Cross to Calvary 
 
 On His Shoulder beareth. 
 
 He upon that Cross at Sexts 
 
 For man's sake was mounted ; 
 By the passers by reviled, 
 
 With transgressors counted : 
 Mockiag, vinegar and gall 
 
 To His thu-st they proffer : 
 To the Holy Lamb of God 
 
 Such the taunt they offer. 
 
 At the Hour of Kones the stiife, 
 Long and sharp, was ended : 
 
 Gently to His Father's Hands 
 He His Soul commended :
 
 PATRIS SAPIENTIA, BOXITAS DIVIXA. 67 
 
 And a soldier pierced His Side 
 
 With a spear unbidden ; 
 And Earth quaked exceedingly, 
 
 And the Sun was hidden. 
 
 When it came to Vesper time, 
 
 From the Cross they take Him, 
 Whose great love to bear such woes 
 
 For our sakes could make Him : 
 Such a death He underwent, 
 
 Sin's alone Physician, 
 That of Everlasting Life 
 
 We might have fruition. 
 
 At the holy Compline tide 
 
 Holy hands array Him 
 In the garments of the grave. 
 
 Where the mourners lay Him ; 
 Myrrh and spices have they brought. 
 
 Scripture is completed ; 
 And by death the Prince of Life 
 
 Death and Hell defeated. 
 
 Therefore these Canonical 
 
 Hours my tongue shall ever 
 In Thy Praise, O Christ, recite 
 
 With my heart's endeavour : 
 F 2
 
 68 MEDI-EVAL HYMNS. 
 
 That the Love which for my sake 
 Bare such tribulation 
 
 In mine own Death-agony 
 !May be my Salvation 1^ 
 
 1 It is not to be wondered at that the above hymn 
 should have received many applications to S. Mary : 
 for example : one begins, 
 
 Mary, Mother of the poor 
 
 And their hope unshaken. 
 Heard about the matin hour 
 
 That her Sox was taken : 
 By the ApostoUc band 
 
 Utterly forsaken, &c. 
 
 More worthy of quotation are the following verses of 
 HUdebert's on the same subject : the rudeness of the 
 translation imitates that of the original : 
 
 In twice twelve hours the sim goes through the 
 
 heaven : 
 And sacred to the Lord of all are seven. 
 The first is Prime. In this the Sun was placed 
 On high, and Heaven with all his splendour graced; 
 In this we praise our King, the world's True Light, 
 And pray Him to defend from error's night. 
 Adam at Tierce was made : and given the Law : 
 Tierce the Redeemer's condemnation saw
 
 PATRIS SAPIENTIA, BONITAS DIVINA. 69 
 
 And the Blest Spirit's Advent. Here we raise, 
 
 The Vessels to the Potter, prayer and praise : 
 
 That casting oflF the old, that Adam now 
 
 We may put on, in Death Who deigned to bow 
 
 As at this very hour : and Heavenly Flame 
 
 May purge from sin, and fire with love, our frame. 
 
 At Se:rts man fell : and Christ his sentence bore, 
 
 And the noon fiend is raging evermore. 
 
 Whoe'er thou art, for whom Christ deigned to bleed, 
 
 Fall on thy knees, and thank Hun for the deed ; 
 
 Pray that the dragon, who in this same hour 
 
 Adam destroyed, o'er thee may have no power : 
 
 That God, at noon for man a sacrifice. 
 
 May shield thee from the flesh, and fiend's surprise. 
 
 At Nones by Adam Paradise was lost : 
 
 Christ on the Cross at Nones gave up the ghost, 
 
 And \'isited the faithful, to reveal 
 
 His marvellous light in shade. Thou therefore kneel. 
 
 And pray to join their band, and see their Lord 
 
 In the bright realms now lost, and now restored. 
 
 At Vesper tide the moon and stars, displayed 
 
 In their bright course, the Firmament arrayed. 
 
 For these fair signs we yield their Author praise, 
 
 For the cheered darkness and the lovely rays. 
 
 At Vespers, wretched now, and doomed to ills, 
 
 Adam first saw the sunset touch the hills, 
 
 And prayed, as darkness gathered in apace. 
 
 With horror struck, for God's defending grace. 
 
 So thou, who at the Font hast seen new light. 
 
 Pray that thy Smi may never sink in night. 
 
 No certain hour hath Compline : yet to God 
 
 Render we thanks for that day's journey trod :
 
 70 MEDI.EVAL HYMXS. 
 
 Forgiveness ask from grace : from grace request 
 That Sataii witli no phantasm break our rest. 
 O'er earth, at micbiight hour, the deluge burst. 
 The fearful Baptism of its sm acciu-sed : 
 Moses, exultmg, passed the Red Sea wave, 
 Where Pharaoh and his thousands foiuid their grave : 
 David arose to Psalms ; at this same tide 
 Shall the last fire the good and bad {M\ide. 
 These things of mercy and of juda-ment teach : 
 The hymns and prayers of Da^^d mercy preach : 
 That Moses passed in safety, when his foes 
 Were whelmed like lead, judicial sentence shows.
 
 71 
 
 (Cocnam cum tJi^cipuli^. 
 
 Tlie following prose is from the Salisbury Missal :— 
 and (K-cMirs in thf Mass of the Five Wounds. Daniel 
 found it in the same Mass in a Missal of the Augusti- 
 nian hermits. In both editions it is exceedingly cor- 
 rujit . it may safely be referred to the twelfth century. 
 The very great difficulty of the measure, taken in 
 connexion with the exquisite simplicity of the original, 
 (which under any circumstances it would have been 
 difficult, and in these it is almost unpossible to pre- 
 8er>e, made me hesitate as to including it in the pre- 
 sent collection. But though much of the melody, and 
 more, I fear, of the simple fer\oiu" may have been 
 lost, I still think that it may not be without its value 
 U) Eii^jlish reatlcrs. 
 
 At the Supper with the Twelve 
 Thou, O Christ, wast seated ; 
 And hadst prophesied Thy Deatli 
 Soon to be completed ;
 
 MED LEV AL HYMXS. 
 
 Aud hadst pointed Jndas out 
 By the morsel meted : 
 And unto Getlisemane, 
 After, hadst retreated. 
 
 Prostrate fell the Lord of all 
 "Where He had proceeded ; 
 That the cup might pass away 
 Earnestly He pleaded : 
 But unto His Father's Will 
 That His Own conceded : 
 And forthwith a Sweat of Blood 
 O'er His Members speeded. 
 
 After that the Traitor's Kiss 
 
 Judas came to proffer : 
 
 "Wherefore com'st thou, friend ?'' the 
 
 Lord 
 Saith unto the scoffer : 
 " Thou to Him Whom thou hast sold 
 Salutation offer ? 
 
 Thou, who hadst the price of Blood 
 From His murderers' coffer ?" 
 
 All the weary livelong night 
 Neither rest nor sleeping : 
 Armed bands of soldiery 
 Watch round Jesus keeping :
 
 CGENAM CUM DISCIPULIS. 73 
 
 Priests and Scribes upon His Head 
 Foul reproaches heaping : 
 Who might see the Spotless Lamb, 
 And refrain from weeping ? 
 
 Pilate strives to free the Lord 
 From the bands that tie Him ; 
 But the voices of the Jews 
 More and more defy him ; 
 And the tumult waxes still 
 Loud and louder by him : 
 And the people's fiercer cry 
 Thunders, — " Crucify Him !" 
 
 With the soldiers, straitly bound, 
 Forth the Saviour fareth : 
 Over all His holy Form 
 Bleeding Wounds He beareth ; 
 He a Crown of woven thorns, 
 King of Glory, weareth : 
 And each one, with bended knee. 
 Fresher taunts prepareth. 
 
 They Thy mild and tender Flesh, 
 O Redeemer, baring. 
 To the column bind Thee fast 
 For the scoui'ge preparing :
 
 MEDIAEVAL HYMNS. 
 
 Thus tlie Ransom of our peace 
 Cruel stripes are tearing, 
 As the streams that flow therefrom 
 Meetly are declarmg. 
 
 After passed He through the street 
 As the morn grew older : 
 And the hea\^ bitter Cross 
 Bare He on His Shoulder : 
 Thronged the windows and the doors 
 Many a rude beholder ; 
 But He found no comforter 
 There, and no upholder. 
 
 Him, in open sight of men 
 Manifestly shaming. 
 To the wind and cold they bare. 
 Utmost insults fi-aming : 
 Guiltless, on the Cross they lift 
 With transgressors naming, 
 Him, as midmost of the three, 
 Chief of all proclaiming. 
 
 On the wood His Arms are stretched 
 And His Hands are riven : 
 Through the tender Flesh of Christ 
 Mighty nails are driven ;
 
 CCENAM CUM DISCIPULIS. / 
 
 In like wise His Blessed Feet 
 Are to torture given, 
 As the Hands that ha'd so oft 
 In our battle striven. 
 
 Streams of Blood are trickling down 
 From those holy sources : 
 Hither ! weak and sinful soul ! 
 And renew thy forces : 
 This the medicine, that shall cure 
 Terrors and remorses ; 
 This the writing, that for us 
 Freedom's deed endorses. 
 
 Then the Lord exclaimed, — '' I thirst !' 
 
 (Meet did Scripture make it :) 
 
 On a reed they raise the sponge 
 
 To the lips that spake it : 
 
 Vinegar and gall they give 
 
 To His thirst to slake it : 
 
 Which when He had tasted of, 
 
 He refused to take it. 
 
 Jesu, wondrous to the last ! 
 What was Thine intention ? 
 Thou wast silent of the Cross, 
 But of thii'st mad'st mention :
 
 76 MEDIJiVAL HYMXS. 
 
 Not that this Thou feltest more 
 Thau Thy bitter tension : 
 But that thu-st Thou wouldst express 
 For lost man's invention. 
 
 Calling on Thy Father's Name 
 
 Thy last breath was spended : 
 
 And Thy Spirit in His Hands 
 
 Gently was commended : 
 
 With a loud and mighty cry 
 
 Then Thy Head was bended : 
 
 And the work, that brought Thee down, 
 
 Of Salvation ended. 
 
 But by heart and soul of man 
 That is past conceiving 
 How the Virgin ^lother's soxil 
 Inmostly was grieving 
 When the soldier's bitter lance 
 That dear Side was cleaving : 
 Cruel mark upon His frame 
 Of its passage leaving. 
 
 That blest form could feel no more 
 "VMience had life departed : 
 'Twas the mother's anguished soul 
 'Neath the wound that smarted :
 
 CCENAM CUM DISCIPULIS. 77 
 
 When she marked how through His Side 
 That sharp lance was darted ; 
 And the streams of Water thence 
 And of Blood that started. 
 
 Wherefore, sinner, haste to these 
 
 Fountains of salvation : 
 
 Life thou mayest draw therefrom 
 
 And illumination : 
 
 Cure thou mayest find for sin, 
 
 Strength to meet temptation : 
 
 Refuge may'st thou gain against 
 
 Satan's condemnation.
 
 78 
 
 Siuim"J3arc, plcb^ fiKcIi^. 
 
 We now proceed to Adam of S. Victor : of whom 
 it is not necessary to say anything in this place, be- 
 cause I have already spoken of him in the Preface. 
 The sequence that follows is on the Four Evangehsts. 
 
 Faithful flock, in whose possessing 
 Is your Heavenly Father's blessing, 
 Gladness, in His lore progressing, 
 
 From Ezekiel's Vision draw : 
 John the Prophet's witness sharing, 
 In the Apocalypse declaring, 
 " This I ^Tite, true record bearing 
 
 Of the things I truly saw." 
 
 Round the Thi'one, 'midst Angel natures^ 
 Stand four holy li\ing creatures, 
 WTiose diversity of features 
 
 Maketh good the Seer's plan : 
 This an Eagle's ^-isage knoweth : 
 That a Lion's image showeth : 
 Scripture on the rest bestoweth 
 
 The twain forms of Ox and Man.
 
 JUCUNDARE, PLEBS FIDELIS. 
 
 These are they, the symbols mystic 
 
 Of the forms Evangelistic, 
 
 Whose four Gospels, streams majestic, 
 
 Irrigate the Church of God : 
 Matthew first, and Mark the second : 
 Luke with these is rightly reckoned : 
 And the loved Apostle, beckoned 
 
 To the shore his Master trod. 
 
 Matthew's form the man supplieth, 
 
 For that thus he testifieth 
 
 Of the Lord, that none denieth 
 
 Him to spring from man He made ; 
 Luke's the ox, in figure special, 
 As a creature sacrificial. 
 For that he the rites judicial 
 
 Of Mosaic law displayed. 
 
 Mark the wilds as lion shaketh, 
 And the desert hearing quaketh. 
 Preparation while he maketh 
 
 That the heart with God be right ; 
 John, love's double^ wing devising. 
 Earth on eagle plumes despising, 
 To his God and Lord uprising 
 
 Soars away in purer light.
 
 80 MEDIAEVAL HYMNS. 
 
 Symbols quadriform uniting 
 They of Christ are thus inditing ; 
 Quadriform His acts, which MTiting 
 
 They produce before our eyes : 
 Man, —Whose birth man's law obeyeth : 
 Ox, — Whom victim's passion slayeth : 
 Lion, — when on death He preyeth : 
 
 Eagle, — soaring to the skies. 
 
 These the creature forms ethereal 
 Round the Majesty imperial 
 Seen by prophets ; but material 
 
 Difference 'twixt the visions springs : 
 Wheels are rolling, — wings are flying, — ^ 
 Scripture lore this signifying ; — 
 Step with step, as wheels, complying, 
 
 Contemplation by the wings. 
 
 Paradise is satiated,'* 
 
 Blossoms, thrives, is fcecundated. 
 
 With the waters irrigated 
 
 From these streams that aye proceed : 
 Christ the fountain, they the river, 
 Christ the source, and they the giver 
 Of the streams that they dehver 
 
 To supply His people's need.
 
 JUCUNDARE, PLEBS FIDELIS. 81 
 
 In these streams our souls bedewing, 
 That more fully we ensuing 
 Thirst of goodness, and renewing. 
 
 Thirst more fully may allay : 
 We their holy doctrine follow 
 From the gulf that gapes to swallow, 
 And ft-om pleasures vain and hollow 
 
 To the joys of heavenly Day. 
 
 1 Tlie Evangelistic Symbols offered, as might be 
 expected, a favourite theme to mediaeval poets. Adam 
 of S. Victer has liimseLf another sequence on the same 
 subject. It is no part of my desig-n to dwell on the 
 difierent adaptations of these symbols ; how the Hon is 
 given to S. John, and S. Luke, and S. Matthew : the 
 man and the eagle to S. Mark, &c. I quote some of 
 the verses of the Christian poets on the subject. 
 
 Juvencus, — if the lines are indeed his, — 
 
 Matthew of virtue's path is wont to tell. 
 And gives the just man laws for Uvuig well. 
 Mark loves to hover 'twLxt the earth and sky 
 In vehement flight, as eagle from on high. 
 The Lord's Blest Passion Luke more fully writes, 
 And, named the ox, of priestly deeds mdites. 
 John as a lion, furious for the strife, 
 Thunders the mysteries of Eternal Life, 
 G
 
 82 MEDIAEVAL HYMNS. 
 
 S. Mark's flying between the earth and sky is ex- 
 plained by the gloss thus ; — that he neither describes 
 the temporal nati^^ty of our Lord,— represented by 
 earth, — nor His eternal generation, symbolised by 
 heaven ; — but, so to speak, avoids both. 
 
 Seduhus, a hundred years later, after speaking of 
 our Lord's true manhood, says : 
 
 This Matthew writes, and then the human face : 
 
 Mark roars a lion in a desert place ; 
 
 "SVhile priestly Luke the ox for symbol names. 
 
 And John, who towers to heaven, the eagle claims. 
 
 Later poets carried out, — as we shall see that Adam 
 does, — the symbolism still further, and made the Lord 
 to be m Himself all that His servants were separately. 
 Thus a mediaeval epigram : 
 
 Luke is the ox, — Mark lion, — eagle John, — 
 Matthew the man : but God is all in one. 
 The Man in birth, the Ox in death, to rise 
 The Lion, —and the Eagle seek the skies. 
 
 Hildebert of Mans, after going through these sym- 
 bols, adduces another : 
 
 The foimtain yet distils : mcrease thy store : 
 Each righteous man contains these symbols fom-. 
 For human sense he claims the human face : 
 The ox in self-denial finds a place : 
 Lion is he, as conqueror in hard straits : 
 Eagle, for oft he seeks the heavenly gates. 
 
 2 That is, of love to God, and love to his neighbom-. 
 
 3 The poet compares the visions of Ezekiel and S, 
 John. The wheels of the Prophet, which roll along
 
 JUCUNDARE, PliEBS FIDELIS. 83 
 
 the earth, signify the account given by the Evangelists 
 of the earthly Life of our Lord : the wings of the 
 Apostle set forth their knowledge of His Eternal 
 Deity. And again : as four wheels must necessarily 
 keep time together, so there is the most perfect con- 
 cord between the naiTations of the EvangeUsts. 
 
 4 The river that was parted, and became into four 
 heads, is explained of Christ, the various acts of 
 Whose Life on earth are divided between the four 
 Evangelists. Mediaeval symbolism represents S. 
 Matthew by Gihon, S. Mark by Tigris, S. Luke by 
 Euphrates, and S. Jolm by Pison. 
 
 g2
 
 84 
 
 3Sc« tiiti czhhni. 
 
 This is another prose of Adam of S. Victor : composed 
 for Easter. 
 
 Hail the much-remembered Day ! 
 Night from morning flies away, 
 
 Life the chains of death hath burst : 
 Gladness, welcome I grief, begone 1 
 Greater glory di-aweth on 
 
 Than confusion at the first. 
 Flies the shadoxvy from the true : 
 Fhes the ancient from the new : 
 
 Comfort hath each tear dispersed. 
 
 Hail our Pascha, That wast dead ! 
 "VMiat preceded in the Head 
 
 That each member hopes to gain ; 
 Christ, our newer Pascha now, 
 Late in death content to bow 
 
 When the Spotless Lamb was slain.
 
 ECCE DIES CELEBRIS. 85 
 
 Christ the prey hath here unbound 
 From the foe that girt us round :^ 
 Which in Samson's deed is found 
 
 When the lion he had slain -.^ 
 David, in His Father's cause, 
 From the lion's hungry jaws 
 And the bear's devouring paws 
 
 Hath set free His flock again. 
 
 He that thousands slew by dying, 
 Samson, Christ is typifying^ 
 
 Who by death o'ercame his foes : 
 Samson, by interpretation, 
 Is THEIR SUNLIGHT : OuT Salvation 
 Thus hath brought illumination 
 
 To the Elect on whom He rose. 
 
 From the Cross's pole* of glory 
 Flows the must of ancient story 
 
 In the Church's wine vat stored : 
 From the press, now trodden duly. 
 Gentile first-fridts gathered newly 
 
 Drink the precious liquor poured. 
 
 Sackcloth, worn with foul abuses, ^ 
 Passes on to royal uses ;
 
 86 
 
 MEDIEVAL HYMNS. 
 
 Grace in that garb at length we see, 
 The Flesh hath conquered misery. 
 They, by whom their monarch perished 
 Lost the kingdom that they cherished. 
 And for a sign and wonder^ Cain 
 Is set, who never shall be slain. 
 
 Reprobated and rejected 
 
 Was this Stone that, now elected, 
 
 For a Trophy stands erected 
 
 And a precious cornerstone : 
 Sin's, not Nature's, termination, 
 He creates a new Creation, 
 And, Himself their colligation. 
 
 Binds two peoples into one. 
 
 Give we glory to the Head, 
 O'er the members love be shed ! 
 
 1 This allusion is not very clear. There seems to be 
 a reference to Saul, h\ the wilderness of Maon, when, 
 havmg compassed Da^id and his men romid, he was 
 only prevented from destroying them by the intelli- 
 gence that the Phihstmes had invaded the land. The 
 thought of the Philistines mtroduces the great de- 
 stroyer of the Philistuies— Samson.
 
 ECCE DIES CELEBRIS. 8/ 
 
 2 The victory of Samson over the lion is spiritualised 
 in an infinity of ways. Samson overcame him without 
 telling his father and his mother. Fi'om the eater 
 came forth meat, as from death came forth life, or, 
 otherwise, as from the death of the Lion of the Trihe 
 of Judah came forth the spiritual honey which satis- 
 fies His people. 
 
 3 As the dead which Samson slew in his death were 
 more than they whom he slew in his life, — so not till 
 after our Lord's death did the thousands of converts 
 fall to the Church. Samson, according to the ungram- 
 matical interpretation of the Fathers, means their sun : 
 that is, the sun of those that belong to him. — Thus, 
 Christ, though the Sun of all, yet shall bring final 
 salvation to the Elect alone. 
 
 4 The reference is to the Pole, on which the two 
 spies carried the bunch of grapes. The pole is the 
 Cross : — the bxmch typifies the Lord, as the True Vine ; 
 the spies, the Jews and Gentiles respectively. The 
 spy that went first, tm-ned his back on the bunch; 
 thus the Jews, first called, rejected our Lord. He 
 that came last, kept his eyes on it ;— thus the (Jentiles, 
 though last called, accepted the offered salvation. 
 
 s The poet refers partly to the Psalm, " Thou hast 
 put off my sackcloth, and girded me with gladness," 
 — partly to the story of the Gibeonites,— by means of 
 whose old sacks, when received by the princes, their 
 salvation was effected. The Sackcloth is here the 
 Flesh of Christ ; and the Royal Uses, its immortality 
 of glory after His Death. 
 
 6 Tlie Vulgate is here followed: "The Lord set 
 Cain for a sign."
 
 88 
 
 Zpma betu5 cjrpurgttur. 
 
 Another Easter Sequence of Adam of S. Victor. 
 
 Purge we out the ancient leaven, 
 That the feast of earth and Heaven 
 
 We may celebrate aright : 
 On to-day our hope stands founded : 
 ]\Ioses teacheth how unbounded 
 
 Is its vii-tue and its might. 
 
 This day Egy^rit's treasures spoiled, 
 And the Hebrews freed that toiled, 
 
 Pressed with bondage and in chains : 
 From the mortar, brick, and stubble 
 Heaviest toil and sorest trouble 
 
 Had they known in Zoan's plains.
 
 ZYMA VETUS EXPURGETUR. 89 
 
 Now the voice of exultation, 
 Now the triumph of salvation 
 
 Free and wide its tidings flings : 
 This is the day the Lord hath made : the day 
 That bids our sin and sorrow flee away, 
 
 Life and light and health that brings. 
 
 In the Law the types lay shaded : 
 In the promised End they faded, 
 
 Christ, Who all things consummates ; 
 Christ, Whose Blood aside hath turned 
 That devouring sword which burned, 
 
 Wa\-ing wide, at Eden's gates. 
 
 Yea, that child, ^ our Mystic Laughter, 
 For whose sake the ram fell after, 
 
 Signifies the Joy of Life ; 
 Joseph from the prison goeth : 
 Christ, by Resurrection, showeth 
 
 He hath conquered in the strife. 
 
 He the Dragon that, devoming 
 Pharaoh's dragons,- rose o'erpowering 
 
 All their malice and their might ; 
 He, the Serpent set on high 
 That the people might not die 
 
 From the fiery serpents' bite.
 
 90 MEDIEVAL HYMNS. 
 
 He, the Hook that, hid awhile,^ 
 Pierced LeA-iathan with guile : 
 
 He the Child that laid His hand* 
 On the cockatrice's den : 
 That the ancient lord of men 
 
 Might avoid the ransomed land. 
 
 They, whose scorn the Seer offended^ 
 As to Bethel he ascended, 
 
 Feel the Bald-head's wrath, and flee 
 Da^'id, after madness feigned,'' 
 Scapegoat, now no more detained. 
 
 Ritual sparrow, all go free. 
 
 Alien wedlock first despising. 
 With a jawhone Samson rising 
 
 Thousand Philistines hath slain ; 
 Then, in Gaza as he tarried, 
 Forth her brazen gates he carried 
 
 To the mountain from the plain. 
 
 Sleeping first the sleep of mortals 
 Judah's Lion thus the portals 
 
 Of the grave hath borne away : 
 While the Father's voice resounded,^ 
 He, with majesty unbounded. 
 
 Sought our Mother's courts of day.
 
 ZYMA VETUS EXPURGETUR. 91 
 
 Jonah, by the tempest followed, 
 WTiom the whale of old time swallowed, 
 Type of our True Jonah giving, 
 Three days past, is rendered U\'ing 
 
 From that dark and narrow space. 
 Now the myrrh of Cyprus groweth,^ 
 Widelier spreadeth, sweetlier bloweth ; 
 Law its withered blossoms throweth 
 
 That the Church may take their place. 
 
 Death and Life have striven newly ; 
 Jesus Christ hath risen truly ; 
 And with Christ ascended duly 
 
 Many a witness that He lives : 
 Dawn of newness, happy morrow 
 Wipes away our eve of sorrow : 
 Since from death our life we borrow, 
 
 Brightest joy the season gives. 
 
 Jesu, Victor, Life, and Head ; 
 Jesu, Way Thy people tread ; 
 By Thy Death from death released 
 Call us to the Paschal Feast, 
 
 That with boldness we may come :
 
 92 MEDLEVAL HYMNS. 
 
 Living Water, Bread undying, 
 Vine, each branch with Life supplying, 
 Thou must cleanse us, Thou must feed us, 
 From the Second Death must lead us 
 Upward to our Heavenly Home ! 
 
 ' S. Hildebert, following the Fathers : " Isaac, whose 
 name by interpretation is laughter, signifies Christ. 
 For Christ is the joy of man and angels." 
 
 2 So S. Hildebert again : " This Rod, thrown down 
 on the earth and become a serpent, devoiured the rods 
 of the Egyptian magicians, because the Sox of God 
 made flesh, after the dignity of His glory made obe- 
 dient mito death, by the very means of the death of 
 the flesh deprived the Serpent of his deadly venom, 
 and destroyed death, and the sting of death, according 
 to that saying, ' O Death, I will be thy death 1 O Hell, 
 I will be thy plagues 1' " 
 
 3 The reference is to the question, put by God to 
 Job, — " Canst thou draw out Leviathan with a hook?" 
 — But what man was vmable to do, that Christ could 
 and did effect on the true Leviathan, Satan. — Thus, 
 according to the Fathers, our Lord's humanity was 
 the bait. His divinity the hook ; Satan, unconsciously
 
 ZYMA VETUS EXPURGETUR. 93 
 
 swallowing one, was destroyed by the other. Thus in 
 an Ambrosian Hymn : 
 
 What more subUme can be than this, 
 That very sin should end in bliss ? 
 That perfect love should cast out fear, 
 And better life from death appear ? 
 Death should the hook devour amain. 
 And self m self-made knots enchain ? 
 The Life of all men should be slain. 
 That all men's life might rise again ? 
 So S. HUdebert in his Epigrams (if we may so call 
 them) named the moral interpretation of Scripture. 
 Fisher the Father is : this world, the sea ; 
 Christ's Flesh the bait, the Hook His Deity, 
 The line His generation. Satan took 
 The offered bait ; and perished by the hook. 
 
 4 The poet refers to the mediaeval interpretation of 
 Isaiah's prophecy : " The weaned child shall lay his 
 hand on the cockatrice's den." 
 
 5 According to the mediaeval explanation, EUsha, 
 going up to Bethel, was a type of the pilgrimage of 
 Christ on the Cross to the True House of God : and 
 the bald head of the Prophet tjriiifled the Saviour's 
 Crown of Thorns. The mocking children represented 
 the tavmting Jews ; and as there came two she bears 
 out of the wood, and tare forty and two children of 
 the former, so, after forty-two years, the two savage 
 conquerors, Vespasian and Titus, destroyed Jeru- 
 salem. 
 
 •> David's assumed madness in the court of Achish 
 is here regarded as a symbol of the madness imputed
 
 94 MEDIEVAL HYMNS. 
 
 by the Jews to our Lord. " Many of them said : He 
 hath a devil and is mad ; why hear ye Him ?" 
 
 7 A reference to the medipeval belief that the whelps 
 of the Uon are born dead, and continue so for tlu-ee 
 days, when their father ai'ouses them by roaring : as 
 we saw in the Hymn of S. Fulbert of Chartres. 
 
 8 Canticles i. 14. '• My beloved is unto me as a 
 cluster of camphire in the -vineyard of Engedi j" or, 
 as the Vulgate reads, " a cluster of Cjrprus." In the 
 preceding verse the Church says, " A bundle of myrrh 
 is my WeUbeloved vmto me." The myrrh is inter- 
 preted of om- Lord's death : the wine of His Resur- 
 rection. Thus Marbodus, of Rennes, in his metiical 
 explanation of the Song of Solomon ; 
 
 Who, dying, caused my heart one hour of deepest 
 
 gloom. 
 Is wine of royal cheer, arisen from the tomb.
 
 95 
 
 ilaut(f!S Ci'uci'g attollamti^. 
 
 Tliis sequence, for the Invention or Exaltation of the 
 Cross, is perhaps the masterpiece of Adam of S. 
 Victor. 
 
 Be the Cross our theme and story, 
 We who in the Cross's glory 
 
 Shall exult for evermore. 
 By the Cross the warrior rises, 
 By the Cross the foe despises. 
 
 Till he gains the heavenly shore. 
 
 Heavenward raise songs and praise : 
 Saved from loss by the Cross 
 
 Give the Cross his honour due : 
 Life and voice keep well in chorus ; 
 Then the melody sonorous 
 
 Shall make concord good and true.
 
 96 MEDI-i:VAL HYMNS. 
 
 Love be warm, and praise be fervent, 
 Thou that art the Cross's senant, 
 
 And in that hast rest from strife : 
 Every kindred, every nation, 
 Han the Tree that brings Salvation, 
 
 Tree of Beauty, Tree of Life ! 
 
 O how glorious, how transcendent 
 Was this Altar !^ how resplendent 
 
 In the life blood of the Lamb ! 
 Of the Lamb Immaculate 
 That redeemed our ancient state 
 
 From its sin and from its shame. 
 
 This the Ladder Jacob saw 
 
 TVTiereby all things Christ shall draw 
 
 To Himself, both friends and foes : 
 Who its nature hath expended 
 In its hmits comprehended- 
 
 All the world's four quarters know: 
 
 No new Sacraments we mention ; 
 We devise no fresh invention : 
 
 This religion was of old ; 
 Wood made sweet the bitter current :^ 
 Wood called forth the rushing torrent 
 
 From the smitten rock that rolled.
 
 LAUDES CRUC18 ATTOLLAMUS. 97 
 
 No salvation for the mansion 
 Where the Cross in meet expansion 
 
 On the door-post stood not graved ; 
 Where it stood, the midnight blast 
 Of the avenging Angel passed, 
 
 And the first-born child was saved. 
 
 Wood the widow's* hands collected, 
 WTien salvation unexpected 
 
 Came, the Prophet's mystic boon : 
 WTiere the wood of faith is wanted. 
 There the Spirit's oil is scanted, 
 
 And the meal is wasted soon. 
 
 Rome beheld each armed vessel 
 And Maxentius vainly wrestle 
 
 In the deep against its might : 
 This procured the bright ovation 
 O'er the Persian and the Thracian 
 
 When Heraclius won the fight. 
 
 Types of old in Scripture hidden 
 Setting forth the Cross, are bidden 
 
 In these days to fuller Ught ; 
 Kings' are flpng, foes are dying, 
 On the Cross of Christ relying 
 
 One a thousand puts to flight. 
 
 H
 
 98 MEDIEVAL HYMXS. 
 
 This its votaries still assiiretli, 
 Victory evermore secureth, 
 Weakness and diseases cureth, 
 
 Triumphs o'er the powers of hell : 
 Satan's captives liberateth, 
 Life ia sinners renovateth, 
 All in glory reinstateth 
 
 "VTho by ancient Adam fell. 
 
 Tree, triumphal might possessing, 
 Earth's salvation, crown, and blessing. 
 Every other prsetergressing 
 
 Both in bloom and bud and flower 
 Mediciue of the Christian spirit, 
 Save the just, give sianers merit. 
 Who dost might for deeds inherit 
 
 Overpassing human power. 
 
 1 So we have seen Fortunatus address the Cross : 
 HaU, Altar ! HaU, O Victim ! Thee 
 Decks now Thy Passion's victory. 
 
 The Author of the glorious Ambrosian Hymn, Ad 
 
 Casnam Agni Providi, still more boldly : 
 
 Whose Body hath redeemed oxir loss. 
 Roast on the Altar of the Cross ;
 
 LAUDES CRUCI8 ATTOLLAMUS. 99 
 
 which image is omitted in the Roman recast, Ad 
 Regias Agni Dapes. So also Santolius Victorinus : 
 
 Ara sub Ula, Par Deo, 
 
 Se consecrabat Victimam : 
 and Adam himself repeats the thought in his second 
 Sequence on the Evangelists. 
 
 Ara Crucis mansuetus 
 Sic offertur, sicque vetus 
 Transit observantia. 
 So also S. Hildebert : "He on the Altar of the Cross 
 made good the office both of King and Priest : of King, 
 because He fought and conquered, of Priest because 
 He made oblation and appeased ; but neither was the 
 oblation which He made, nor the God to WTiom He 
 offered, alien from Himself." 
 
 2 So HUdebert : " Christ therefore willed to be 
 exalted on the Cross, not without a reason : but that, 
 m accordance with the foiur arms of the Cross, 
 whereby the four parts of the world be signified, He 
 might draw aU men to love, to imitate, and to reign 
 together with. Him." 
 
 3 The reference is, of coinrse, to the bitter waters of 
 Marah. Daniel unaccountably applies it to the healing 
 the waters of Jericho by Elisha. 
 
 4 The "two sticks" which the widow of Sarepta 
 was gathering, when Salvation came to her house, 
 are expounded of the two bars which by their inter- 
 section make up the Cross. 
 
 5 A very clear reference to the Crusades. The two 
 last stanzas are sUghtly altered from the Translation 
 which Mr. Wackerlmrth has given of them, as a separate 
 poem. The Ista suos fortiores is quoted by Archbishop 
 Haursnett, in a Sermon preached at Paul's Cross. 
 
 H 2
 
 100 
 
 OHuam itlecta tabcniactila. 
 
 A prose of Adam of S. Victor, for the dedication of 
 a church. 
 
 How lovely and how loved, how full of grace, 
 O Lord Thou God of Hosts, Thy dwelling 
 place I 
 How elect each architect, 
 How serene its walls remain 
 Never moved by, rather proved by 
 
 Wind, and storm, and surge, and rain ! 
 
 O how glorious those foundations 
 Which in ancient generations 
 
 T}-pes and shadows half display I 
 From the side of Adam sleeping 
 Eve' proceeded, figure keeping 
 
 Of a band to last for aye.
 
 aUAM DILECTA TABERNACULA. 101 
 
 Framed of wood, the Ark^ effected 
 Noah's salvation, while directed 
 
 Through the Deluge and upheld : 
 Called the promise to inherit 
 Sarah laughs with joy of spirit 
 
 O'er the infant of her eld. 
 
 From her pitcher^ Bethuel's daughter 
 Giveth Eliezer water, 
 
 And the camels slake their thirst : 
 For her Bridegroom she prepareth. 
 While the rings and chains she weareth 
 
 That Himself had sent her first. 
 
 Letter held by, spirit scanted, 
 Saw the Synagogue supplanted,'' 
 
 Wandering wide, by Jacob's hand : 
 Leah's tender vision fleeth 
 Much that clear-eyed RacheP seeth 
 
 Wedded thence in equal band. 
 
 By the wayside as she fareth 
 Tamar^ twins to Judah beareth 
 
 After many a widowed day ; 
 Here7 the Royal Maid, revealing 
 What the rush-ark was conceahng 
 
 Beareth Moses safe away.
 
 102 MEDl.^VAL HYMXS. 
 
 Here the Lamb is immolated 
 "Whereby Israel may be sated 
 
 Sprinkled with the atoning blood : 
 Here we pass the Red Sea surges, 
 WTiile the rising billow urges 
 
 Egj-pt's host beneath the flood. 
 
 Here the urn of manna standeth, 
 Here the Tables God commandeth 
 
 In the Ark of Covenant rest. 
 Here the ornaments of beauty, 
 Here the robes of priestly duty, 
 
 Chief of all the fair long vest. 
 
 Here, the Hittite^ warrior perished, 
 Bathsheba is dearly cherished 
 
 And made partner of the Throne : 
 Here in raiment wrought and golden, 
 By the King is she beholden, 
 
 As a Royal Princess known. 
 
 Hither Sheba's queen proceeded 
 By the love of Wisdom speeded, 
 
 As to Solomon she bowed : 
 Black, but comely, she ascendeth, 
 As when myrrh with incense blendeth 
 
 In a dark and fragrant cloud.
 
 aUAM DILECTA TABERXACULA. 103 
 
 She whose glory ancient story 
 Shadowed faintly, bright and saintly 
 
 Opens here the Day of Grace. 
 Now on our Beloved's breast, 
 Sing we of Him, as we rest. 
 
 For the nuptial comes apace : 
 
 The feast, at whose beginning blend 
 The louder notes that trumpets^ send, 
 While gentler Psalteries hail the end. 
 Ten thousand thousand choirs on high 
 The Bridegroom in one melody 
 Exalting, sing eternally 
 AUeluia: Amen. 
 
 1 The poet here, after his manner, heaps together 
 the Old Testament types of the Church. The first of 
 these is Eve. As she was formed from the side of 
 her husband while he slept, the Spotless Bride was 
 formed from the Side of Christ while He slept in 
 death on the Cross. For it was when the spear pierced 
 His side that the Sacraments of the Church flowed 
 forth. 
 
 2 Hildebert, in one of his poems, thus expands the 
 type : — the verses lose nothing by being put into
 
 104 MEDLEVAL HYMNS. 
 
 prose. The Ark of Noah was narrow at the top, 
 broad at the bottom, and finished about in a cubit. 
 The beasts were placed lowest ; then the men ; and 
 the birds above them. The Ark figiires the thurch. 
 Many there are Lq this who seem irrational as beasts ,: 
 —and thence the width of the lower stage. — There 
 are fewer in it who mav properly be called men, 
 as knowing the things that belong to their peace, 
 and avoiding sin ;— hence the comparative narrowness 
 of the upper stage. There are fewer stiU who, like 
 birds, contemn earthly things, and rise to heaven; 
 whence they are fitly represented as at the top. And 
 they are finished about in a cubit : for Christ is set 
 forth by the cubit ; and beyond Him the Church seeks 
 and finds nothing. 
 
 3 According to the mediaeval allegory, — Isaac is 
 Christ : Rebecca, the Gentile Church : Ehezer, the 
 Apostles and Doctors whom He sent to betroth that 
 Church to Himself. The senants' thirst, their ardour 
 for souls, satisfied by the obedience of the Gentile 
 converts ,: as Eliezer's by the pitcher of Rebecca. 
 
 ■* Esau here represents the Jews, who while wan- 
 dering in seeking for the letter of the Scriptures, and 
 careless about the Spirit, lost the blessing which Jacob 
 obtained. 
 
 5 Leah and Rachel, as we have already seen, are 
 usually taken as types of the active and contemplative 
 life. But they also stand for the Jewish Economy and 
 the Church. Leah, tender eyed, i. e. blear eyed, repre- 
 sents the former, unable to see the antitype in the 
 type. Rachel, according to the strange etymology of 
 Hildebert, signifies, that sees the beginning: i.e.
 
 QUAM DILECTA TABERNACULA. 105 
 
 Christ: hence she is called seeing Rachel by our 
 poet, and therefore typifies the Church, who gees her 
 Lord m the mysteries of the Old Testament. 
 
 6 Tamar is the GentUe Church : — the garment in 
 which she sat by the wayside, confession of sins ; her 
 becormng the mother of twins by Judah, while igno- 
 rant who she was, is explamed of that text, — "a 
 people whom I have not known shall serve Me." 
 
 7 Here, that is, here in the Church, those thmgs 
 reaUy take place, which, in Scripture history are 
 allegoricaUy set forth. The NUe is the world, because 
 it flows through Egyjjt, the land of darkness. Moses 
 is the natural state of man ; the Ark, his vain endea- 
 vour to work out a righteousness of his ovra: — 
 Pharaoh's daughter, the Grace of God : which finally 
 makes him by adoption a son of the True King. The 
 three next allusions are perfectly clear. 
 
 8 Uriah sets forth the Jews : Bathsheba, the True 
 Church : Da\id represents Christ. Uriah would not go 
 into his house, — nor the Jews enter into the House of 
 Wisdom : Uriah, by carefully keeping the letters with 
 which he was intrusted, perished ;— the Jews, as we 
 have just been reminded, by clinging too closely to the 
 letter of Scripture, were also lost :— and Christ took 
 the Church from them, and wedded her to Himself. 
 
 9 According to the usual medieeval allegory, — as for 
 instance explained by Honorius of Autim on the 
 eightieth Psalm,— the trumpets, so usually employed 
 in the Jewish Feasts, are the harsher Law; the 
 sweeter Psaltery the gentler teacliing of tlie Gospel.
 
 106 
 
 hi f)OC anni circtilo. 
 
 The following Christmas Carol is of German origiu ; 
 and has had at least two popular translations in that 
 language. The earUest begins : In des Juhres Zircli- 
 keii. 1 have omitted three stanzas, as being merely 
 repetitions of the others. 
 
 Ix the ending of the year 
 Light and life to man appear : 
 And the Holy Bahe is here 
 
 By the Virgin Mary. 
 For the Word becometh Flesh 
 
 By the Virgin Mary. 
 
 What in ancient days was slain 
 This day calls to life again : 
 God is coming here to reign 
 
 By the Virgin ^lary. 
 For the Word becometh Flesh 
 
 By the Virgin Mary.
 
 IN HOC ANNI CIRCULO. 107 
 
 Adam ate the fruit and died : 
 But the curse that did betide 
 All his sons is turned aside 
 
 By the Virgin Mary. 
 For the Word becometh Flesh 
 
 By the Virgin Mary. 
 
 Noe shut the Ark of old, 
 
 When the Flood came, as is told : 
 
 Us its doors to-day enfold^ 
 
 By the Virgin Mary. 
 For the Word becometh Flesh 
 
 By the Virgin Mary. 
 
 Every creature of the plain 
 Owned the guileful serpent's reign : 
 He this happy day is slain 
 
 By the Virgin Mary. 
 For the Word becometh Flesh 
 
 By the Virgin Mary. 
 
 'Twas the Star the Sun that bore,^ 
 WTiich Salvation should restore ; 
 But pollution ne'er the more 
 
 Touched the Vii-gin Mary. 
 For the Word becometh Flesh 
 
 By the Virgin Mary.
 
 108 MEDI.^VAL HYMNS. 
 
 And they circumcise the Lord, 
 And His Blood for us is poured : 
 Thus Salvation is restored 
 
 By the Virgin Mary. 
 For the Word becometh Flesh 
 
 By the Virgin ]MarT. 
 
 In a manger is He laid : 
 
 Ox and Ass their worship paid : 
 
 Over Him her veil is spread 
 
 By the Virgin Mary. 
 For the Word becometh Flesh 
 
 By the Virgin ]Mary. 
 
 And the Heavenly Angels' tongue 
 
 Glory in the Highest simg : 
 
 And the shepherds o'er Him hung 
 
 With the Virgin Mary. 
 For the Word becometh Flesh 
 
 By the Virgin ]Mary, 
 
 Joseph watches o'er His rest : 
 Cold and sorrow Him infest : 
 He, an-hungered, seeks the breast 
 
 Of the Virgin Mary. 
 For the Vv'ord becometh Flesh 
 
 By the Virgin Mary.
 
 IN HOC ANNI CIRCULO. 109 
 
 Wherefore let our choir to-day 
 Banish sorrow far away, 
 Singing and exulting aye 
 
 With the Virgin Maiy, 
 For the Word becometh Flesh 
 
 By the Virgin Mary. 
 
 ' On this same subject the followmg Ihies of S. 
 Hildebert, which are a good specimen of his rudeness 
 and epigrammatic terseness, deserve translation. 
 Two Sims appear to man to-day : one made, 
 One Maker : one eternal, one to fade. 
 One the stars' King : the King of their King, one : 
 This makes, — that bids him make,— the hours to rmi. 
 The Sun shines with the True Smi, ray with ray. 
 Light with Ught, Day vdih. Him That makes the day. 
 Day without night, without seed bears she fruit, 
 Unwedded mother, flower without a root. 
 She than all greater : He the greatest stUl : 
 She filled by Hun "VMiose glories all things fill. 
 That night is almost day, and yields to none, 
 Wherein God flesh, wherein flesh God, put on. 
 The undone is done agam ; attuned the jar : 
 Sun precedes day : the mom, the morning star. 
 True Sun, and Very Light, and Very Day : 
 God was that Sun, and God its Light and ray. 
 How bare the Vu-gin, ask'st thou, God and man ? 
 I know not : but I know God all things can.
 
 110 MEDIEVAL HYMNS, 
 
 The reader can hardly fail to be reminded of Dr. 
 Donne, in these compositions of Hildebert. 
 
 The reference in the first line is to the increased 
 length of the days from Christmas, to which the Ec- 
 clesiastical poets constantly refer. So Prudentiiis : 
 Quid est quod arctum circulum 
 Sol jam recurrens deserit ? 
 Christusne terris nascitur 
 Qui lucis auget tramitem ? 
 So S. Peter Chrysologiis : — "The days begin to 
 lengthen, because Christ, the True Day, hath arisen." 
 S. Notker, also, or one of liis followers, in a Christ- 
 mas sequence : — " This the present shining day testi- 
 fies ; increased in its length, because the True Sun, 
 bom on earth, hath with the ray of its light dispersed 
 the darkness." 
 2 The poet is imitating S. Benaard. See p. 49.
 
 Ill 
 
 (B dFilii ct dfiliae. 
 
 The eight following hjmms, the authors of which 
 are unknown, explain themselves. They may all be 
 referred to about the same date, namely the thirteenth 
 centiuy. The first has more than once been trans- 
 lated: but it seemed to me that its rude simplicity 
 might perhaps be more successfully caught by another 
 effort. It is scarcely possible for any one not ac- 
 quainted with the melody to imagine the jubilant 
 effect of the triumphant Alleluia attached to appa- 
 rently less important circumstances of the Resurrec- 
 tion : e.g., S. Peter's being outstripped by S. John. 
 It seems to speak of the majesty of that event, the 
 smallest portions of which are worthy to be so chro- 
 nicled. I have here and there borrowed a Une from 
 preceding translations. 
 
 Alleluia ! Alleluia ! Alleluia ! 
 Ye sons and daughters of the King 
 Whom heavenly hosts in glory sing, 
 To-day the grave hath lost its sting ! 
 
 Alleluia. 
 On that first morning of the week, 
 Before the day began to break. 
 They went their buried Lord to seek. 
 
 Alleluia.
 
 112 MEDIEVAL HYMXS. 
 
 Both Mary, as it came to pass, 
 And Mary ]Magdalene it was, 
 And ]Mary, wife of Cleophas. 
 
 AUeluia. 
 An Angel clad in white was he 
 That sate and spake unto the thi-ee, 
 " Your Lord is gone to Galilee !" 
 
 Alleluia. 
 When John the Apostle heard the fame. 
 He to the tomb with Peter came : 
 But in the way outran the same. 
 
 Alleluia. 
 That night the Apostles met in fear : 
 Amidst them came their Lord most dear^ 
 And said ; " Peace be unto all here !" 
 
 AUeluia. 
 \Mien Didymus had after heard 
 That Jesus had fulfilled His Word, 
 He doubted if it were the Lord. 
 
 Alleluia. 
 " Thomas, behold My Side,'* saith He; 
 " My Hands, ZNIy Feet, My Body see : 
 And doubt not, but believe in Me." 
 
 Alleluia. 
 No longer Thomas then denied : 
 He saw the Hands, the Feet, the Side : 
 " Thou art my Lord and God," he cried. 
 
 Alleluia.
 
 O FILII ET FILI^, 113 
 
 Blessed are they that have not seen, 
 And yet whose faith hath constant been : 
 In Life Eternal they shall reign. 
 
 Alleluia. 
 On this most holy Day of days, 
 Be laud and jubilee and praise : 
 To God both hearts and voices raise : 
 
 Alleluia. 
 And we with Holy Church unite, 
 As is both meet and just and right, 
 In glory to the King of Light. 
 
 AUelula.
 
 114 
 
 ^urrevtt Cfjriigttis l)otiit. 
 
 To-day the Victor o'er His foes 
 For human consolation rose. 
 
 Allehiia. 
 \\'ho, two days since, through torments ran 
 To succour miserable man. 
 
 Alleluia. 
 The holy women to the tomb 
 With gifts of precious ointment come. 
 
 Alleluia. 
 And Christ the Lord they seek with pain 
 For our transgressions Who was slain. 
 
 Alleluia. 
 An Angel clad in white appears 
 To bring glad tithngs to their ears. 
 
 Alleluia. 
 *' Fear not ! O trembling ones !" saith he, 
 ^' But go your ways to Galilee !" 
 
 AUeluia.
 
 SURREXIT CHRISTUS HODIE. 115 
 
 " Make speed and tell the Apostles this, 
 That He is risen — the Lord of Bliss !" 
 
 Alleluia. 
 To Peter then the King of Heaven 
 Appeai-ed, and after to the Eleven. 
 
 Alleluia. 
 In this our Paschal Joy we raise 
 Unto the Lord our songs of praise. 
 
 Alleluia. 
 To God on High all praise give we ; 
 The ever blessed Trinity ! 
 
 Alleluia ! 
 
 i2
 
 116 
 
 dTtnita jam gunt pro tit a. 
 
 Alleluia ! Alleluia ! 
 Finislied is the battle now ; 
 The Crown is on the Victor's brow I 
 Hence with sadness : 
 Sing with gladness 
 
 Alleluia ! 
 
 Alleluia ! Alleluia ! 
 After sharp death that Him befell, 
 Jesus Christ hath harrowed hell. 
 Earth is singing, 
 Heaven is ringing, 
 
 AUeluia ! 
 
 AUeluia I Alleluia ! 
 On the third morning He arose, 
 Bright with victoiy o'er His foes. 
 Sing we lauding. 
 And applauding, 
 
 AUeluia !
 
 FINITA JAM SUNT PRCELIA. 117 
 
 Alleluia ! Alleluia ! 
 He hath closed Hell's brazen door, 
 x\nd Heaven is open evermore ! 
 Hence with sadness ! 
 Sing with gladness 
 
 AUeluia ! 
 
 AUeluia : AUeluia ! 
 Lord, by Thy Wounds we call on Thee 
 So from ill death to set us free, 
 That our Uving 
 Be thanksgiving ! 
 
 Alleluia I
 
 118 
 
 Slam put^a rctJunt nxibila. 
 
 The cloud of night is past away : 
 Mary, rejoice, rejoice, to-day 1 Alleluia. 
 
 He That abhorred not thy womb 
 
 Hath risen victorious from the tomb. Alleluia. 
 
 The dart of death is knapped in twain, 
 
 At Jesu's feet death's self hes slain. Alleluia. 
 
 In consolation our annoy, 
 
 Our sorrow hath his end in joy. Alleluia. 
 
 The Face with spitting marred so late 
 
 Is glorious now as Heav'n's own gate. Alleluia. 
 
 Graved in His Hands and Feet, the Wounds 
 Are rivers whence all grace abounds. Alleluia. 
 
 Tiiy transverse arms, O Cross, are now 
 
 The sceptre whereto all things bow. Alleluia.
 
 119 
 
 'Feni, 'Ftut, lEmnianutl. 
 
 This Advent Hymn is little more than a versification 
 of some of the Christmas antiphons commonly called 
 the O's. 
 
 Draw nigh, draw nigh, Emmanuel, 
 And loose Thy captive Israel, 
 That mourns in lonely exile here, 
 Until the Sox of God appear ! 
 
 Rejoice ! rejoice ! Emmanuel 
 
 Is born for thee, O Israel ! 
 
 O Rod of Jesse's stem, arise. 
 And free us from our enemies. 
 And set us loose from Satan's chains, 
 And from the pit with all its pains ! 
 
 Rejoice ! rejoice ! Emmanuel 
 
 Is bom for thee, O Israel !
 
 120 MEDI-EVAL HYMXS. 
 
 Thou, the true East, draw nigh, di-aw nigh, 
 To give us comfort from on high ! 
 And drive awav the shades of night, 
 And pierce the clouds, and bring us light ! 
 
 Rejoice I rejoice I Emmanuel 
 
 Is bom for thee, O Israel ! 
 
 Key of the House of David, come ! 
 Reopen Thou our heavenly home ! 
 ISIake safe the way that we must go, 
 And close the path that leads below. 
 
 Rejoice ! rejoice I Emmanuel 
 
 Is bora for thee, O Israel I 
 
 Ruler and Lord, draw nigh, draw nigh ! 
 WTio to Thy llock in Sinai 
 Didst give, of ancient times. Thy Law, 
 In cloud and majesty and awe. 
 
 Rejoice ! rejoice I Emmanuel 
 
 Is born for thee, O Israel !
 
 ttl 
 
 To-day above the sky He soared, Alleluia. 
 The King of glory, Christ the Lord. AUeluia. 
 
 He sitteth on the Father's Hand, Alleluia. 
 And ruleth sky and sea and land. Alleluia. 
 
 Now aU things have their end foretold. Alleluia. 
 In holy Da\-id's song of old : Alleluia. 
 
 My Lord is seated with the Lord, Alleluia. 
 Upon the Throne of God adored. Alleluia. 
 
 In this great triumph of our King, Alleluia. 
 To God on high aU praise we bring. Alleluia. 
 
 To Him all thanks and laud give we, AUeluia. 
 The Ever Blessed Trinity. Alleluia.
 
 122 
 
 3Ef« tcmpug est btrnalc.i 
 
 An Easter sequence, published by Du M^ril from a 
 manuscript of the thirteenth century. The poet bor- 
 rows one line from the Pange lingua of Fortunatus, 
 and seems, in another place, to copy Adam of S. 
 Victor. The metre is very rare. 
 
 Spring returns -with jubilation, 
 When the Tree of our salvation, 
 Chiefest of the forest nation, 
 Wrought the work of reparation 
 
 Fallen man redeeming. 
 Through Judaea's rage infernal 
 From the nut breaks forth the kernel •? 
 Hangs upon the Cross the Eternal : 
 Trembles earth : the sun supernal 
 
 Hides in shades his beaming. 
 Accusation, condemnation, 
 Pillar, thongs, and flagellation. 
 Gall and bitter coronation, 
 Tliis He bore, and reprobation. 
 
 Railing and blaspheming.
 
 ECCE TEMPUS EST VERNALE. 123 
 
 Jewish people crucify Him ! 
 Torture, scourge, and mock, and try Him ! 
 In that precious Blood bedye Him ! 
 That our race is ransomed by Him 
 
 Oh, how little deeming ! 
 Theme of Israelite rejection, 
 Now with joyful recollection. 
 Christians ! hail the Resurrection ; 
 With good deeds and heart's affection 
 
 To the Victor teeming I 
 
 ' In Du M^ril's copy, three lines precede this. But, 
 as they disturb the metre where they stand, and are 
 presently repeated in other words, I take them to be 
 merely a various reading of the third, fourth, and fifth 
 in the finished poem. 
 
 2 Thus Adam of S. Victor compares oiu" Lord's 
 Humanity to the shell : His Di\Tnity to the kernel. 
 Christ the nut ; the skhi surrounding 
 Passion's bitterness expounding, 
 
 And the sheU, His human frame. 
 But in Flesh lay hid the Eternal 
 And His Sweetness : and the kernel 
 Rightly signifies the same.
 
 124 
 
 ^tJoro Cc tJciiote, UtmS Bntas. 
 
 The following hymn of S. Thomas Aqumas to the 
 Holy Eucharist was never in pubUc use in the metli- 
 seval Church : but it has been appended, as a private 
 devotion, to most missals. It is worthy of notice how 
 the AngeUc Doctor, as if afraid to employ any pomp of 
 words on approaclung so tremendous a Mystery, has 
 used the very simplest expressions throughout. 
 
 Humbly I adore Tliee, hidden Deity, 
 
 Which beneath these figures art concealed from 
 
 me: 
 Wholly in submission Thee my spirit hails, 
 For in contemplating Thee it wholly fails. 
 
 Taste and touch and vision in Thee are deceived : 
 But the hearing only may be well believed : 
 I believe whatever God's own Son declared ; 
 Nothing can be truer than Truth's very Word. 
 
 On the Cross lay hidden but Thy Deity : 
 Here is also hidden Thy Humanity : 
 But in both believing and confessing, Lord, 
 Ask I what the dying thief of Thee implored.
 
 ADORO TE DEVOTE, LATENS DEITAS. 125 
 
 Though Thy Wounds, Hke Thomas, I behold 
 
 not now. 
 Thee my Lord confessing, and my God, I bow : 
 Give me ever stronger faith in Thee above, 
 Give me ever stronger hope and stronger love. 
 
 O most sweet memorial of His death and woe, 
 Living Bread, which givest life to man below, 
 Let my spirit ever eat of Thee and live. 
 And the blest fruition of Thy sweetness give ! 
 
 Pehcan of Mercy, Jesu, Lord and God, 
 
 Cleanse me, wretched sinner, in Thy Precious 
 Blood : 
 
 Blood whereof one drop for humankind out- 
 poured 
 
 Might from all transgression have the world 
 restored. 
 
 Jesu, Whom thus veUed I must see below. 
 When shall that be given which I long for so. 
 That at last beholding Thy uncovered Face, 
 Thou wouldst satisfy me with Thy fullest grace ?
 
 126 
 
 ©ange lingua gloriosi.^ 
 
 Of the glorious Body telling, 
 O my tongue, its mysteries sing. 
 
 And the Blood, aU price excelling, 
 WTiich for this worid's ransoming, 
 
 In a generous womb once dwelling. 
 He shed forth, the Gentiles' King. 
 
 Given for us, for us descending 
 
 Of a Virgin to proceed, 
 Man with man in converse blending 
 
 Scattered He the Gospel seed : 
 Till His sojourn drew to ending, 
 
 Which He closed in wondrous deed. 
 
 At the last Great Supper seated 
 Circled by His brethren's band, 
 
 AU the Law required, completed 
 In the meat its statutes planned. 
 
 To the Twelve Himself He meted 
 For their food with His own hand.
 
 PANGE LINGUA GLORIOSI. 127 
 
 Word made Flesh, by word He truly 
 Makes True Bread His Flesh to be : 
 
 Wine Christ's Blood becometh newly ; 
 And if senses fail to see 
 
 Faith alone the true heart duly 
 Strengthens for the Mystery. 
 
 Such a Sacrament, inclining, 
 Worship we with reverent awe : 
 
 Ancient rites their place resigning 
 To a new and nobler Law : 
 
 Faith her supplement assigning 
 To make good the sense's flaw. 
 
 Honour, laud, and praise addressing 
 To the Father and the Sox, 
 
 Might ascribe we, virtue, blessing 
 And eternal benison : 
 
 Holy Ghost, from Both progressing, 
 Equal laud to Thee be done ! 
 
 > This hymn contests the second place among those 
 of the Western Church w^th the Vexilla Regis, the 
 StuOut Mater, the Jesu dulcis memoria, the Ad Regius 
 Agni dupes, the Ad supernam, and one or two others,
 
 128 MEDI.EVAL HYMNS. 
 
 lea^•ing the Dies iree in its unapproachable glory. It 
 has been a bow of Ulysses to translators. The trans- 
 lation above given claims no other merit than an 
 attempt to unite the best portions of the four best 
 translations with which I am acquainted, — Mr. 
 Wackerbarth's, Dr. Pusey's, that of Leeds' book, and 
 Mr. Caswall's, 'which last, however, omits the double 
 rhymes.) Chiefly where, as Lq the first line, and the 
 foiulh and eighth verses, all seemed to me to fail, I have 
 ventured another attempt, — possibly to display an- 
 other failiu-e. In the latter, the two concluding lines, 
 Prastet fides supplementum Sensuum defectui, are 
 avoided by aU. The versions are : " Faith the senses 
 dark refining Mysteries to comprehend:" "Faith, 
 thuie earnest adoration. Passing eye and touch, 
 present." Mr. Caswall's translation, unshackled by 
 rhyme, is nearest : " Faith for aU defects supplying, 
 "VNTiere the feeble senses fail." 
 
 The great crux of the translator is the fourth 
 verse. I give all the translations, l. "God the 
 Word by one word maketh Very Bread His Flesh 
 to be : And whoso that Cup partaketh. Tastes the 
 Fount of Calvary : \Miile the carnal mind forsaketh. 
 Faith receives the Mystery." Here the incarnation of 
 the Word, so necessary to the antithesis, is omitted : 
 and so exact a writer as S. Thomas would never have 
 used the expression by oxe word. 2. " At the Incar- 
 nate Word's high bidding. Very Bread to Flesh doth 
 turn: Wine becometh Christ's Blood-shedding: 
 And, if sense camiot discern. Guileless spirits, never 
 dreading. May from Faith sufficient leani." Here, 
 the antithesis is vitterly lost, by the substitution of 
 Incarnate for made flesh, and bidding for word.
 
 PAXGE LIXGUA GLORIOSI. 129 
 
 3. " Word made Flesh ! The Bread of natiire, Thou by- 
 word to nesh dost turn : Wine, to Blood of our 
 Creator : If no sense the work discern, Yet the true 
 heart proves no traitor : Faith vmaided all shaU learn." 
 Here the antithesis is preserv^ed, though at the ex- 
 pense of the vocative case. And surely S. Thomas, in 
 an exact dogmatical poem, would not have spoken of 
 the Blood of our Creator. Mr. CaswaU, following up 
 the hint given by the last version, and substituting 
 the apposite pronoun for the vocative, has given, as 
 from his freedom of rhyme might be expected, the best 
 version. "Word made Flesh, the Bread of nature. 
 By a word to Flesh He turns : Wine into His Blood 
 He changes : "UTiat though sense no change discerns. 
 Only be the heart in earnest. Faith the lesson quickly 
 learns." In both these last translations, however, 
 the panem verum of S. Thomas is not given; and 
 Mr. Caswall brings in the worse than unnecessary 
 article— By a word. I am well aware that my own 
 attempt is far from perfect ; — but I think that these 
 points are satisfied in it.
 
 130 
 
 ^Uleluta, tiulce faniun. 
 
 The Latin Church, as it is well known, forbade, as a 
 general rule, the use of Alleluia ui Septuagestrua, 
 Hence, in more than one ritual, its frequent repeti- 
 tion on the Saturday before Septuagesima, as if byway 
 of farewell to its emplojanent. This custom -was en- 
 jomed in the German Dioceses by the Council of Aix- 
 la-Chapelle, m S\7 : — but various reasons render it 
 probable that the followmg hjaim is not of earher 
 date tlian the thirteenth century. 
 
 ■,/ Alleluia, song of sweetness, 
 Voice of joy, celestial lay, 
 AUeluia is the glory 
 
 Of the choirs in heavenly day, 
 Which the Angels sing, abiding 
 In the house of God for aye.
 
 ALLELUIA, DULCE CARMEN. 131 
 
 Alleluia, joyful mother 
 
 Of the Blest, Jerusalem ! 
 Alleluia is the anthem 
 
 That full well befitteth them. 
 While to sadness Babel's rivers 
 
 Exiles on the earth condemn. 
 
 Alleluia we deserve not 
 
 Here to chant for evermore : 
 
 Alleluia our transgressions 
 
 jNIake us for a while give o'er : 
 
 For the holy time is coming 
 
 That would have us sin deplore. 
 
 Wherefore suppUcate we, lauding 
 
 Thee, O Blessed Trinity, 
 "We at last may keep our Easter 
 
 In Thy Home beyond the sky. 
 There to Thee our Alleluia 
 
 Singing everlastingly.
 
 132 
 
 ^it^ t^t lactittaf. 
 
 A German carol : — at least it does not seem to have 
 been used in the offices of the Church. It is perhaps 
 scarcely worth mentioning that Luther believed it 
 inspired. 
 
 Royal Day that chasest gloom ! 
 
 Day by gladness speeded ! 
 Thou beheld'st from Mary's womb 
 
 How the Kmg proceeded ; 
 Whom, True Man, with praise our Choir 
 Hails, and love, and heart's desire, 
 
 Joy and admiration ; 
 "VNTio, Tnie God, enthroned in hght, 
 Passeth wonder, passeth sight, 
 
 Passeth cogitation. 
 
 On the Virgm as He hung, 
 
 God, the world's Creator, 
 Like a rose from lily sprung, — 
 
 Stood astounded nature :
 
 DIES EST L^TITI^. 133 
 
 That a Maiden's arms enfold 
 Him That made the world of old, 
 
 Him That ever liveth : 
 That a Maiden's spotless breast 
 To the King Eternal rest, 
 
 Warmth and nurture giveth ! 
 
 As the sunbeam through the glass 
 
 Passeth but not staineth, 
 Thus the Virgin, as she "was, 
 
 Virgin still remaineth : 
 Blessed Mother, in whose womb 
 Lay the Light that exiles gloom, 
 
 God, the Lord of Ages : 
 Blessed Maid ! from WTiom the Lord, 
 Her own Infant, God adored, 
 
 Hunger's pangs assuages.
 
 134 
 
 Cetlant ju^tt jStgiia luctus;. 
 
 This Easter Hymn, wliich seems of French origin, 
 must, from its subjective character, and the occur- 
 rence of one or two terms scarcely knowTi to mediaeval 
 writers, he classed v^ath the preceding. 
 
 Hence with sorrow and with sighing ! 
 Waves are calming, storms are flying ! 
 
 Moses hath passed through the sea : 
 
 Israel's captive band is free ! 
 Life by death slew death and saved us : 
 In His Blood the Lamb hath laved us, 
 
 Clothing us with victory. Alleluia. 
 
 Hark ! the deep abysses thunder ! 
 
 Hark ! the chains are knapped in sunder ! 
 And the unfettered Fathers rise 
 Soaring towards the opened skies :
 
 CEDANT JUSTI SIGNA LUCTUS. 135 
 
 God and Man, our ransom paying, 
 And in Light Himself arraying, 
 
 Claimeth now the ^icto^y. Alleluia. 
 
 Jesus Christ from death hath risen ! 
 
 'Twas His Godhead burst the prison : 
 'Twas His blest Humanity 
 Struggled through our misery. 
 
 God's long patience, God's rejection, 
 
 Brought to pass our resurrection : 
 
 Brought to pass our victory. Alleluia. 
 
 This the law the Saviour teaches : 
 This the call His triumph preaches ; 
 
 Sinner, from the grave of sin 
 
 Rise, eternal joy to win : 
 From the death our sins decreed us 
 Jesus Christ by death hath freed us : 
 
 Sing we then His Victory ! Alleluia. 
 
 Vain is Hades' indignation : 
 Shines the Sun of our Salvation : 
 
 Christ's dear childi-en are set free : 
 
 Crushed is Satan's slavery. 
 Now the net is rent in pieces : 
 Now our woe in triumph ceases : 
 
 Rise we to our victory ! Alleluia.
 
 136 MEDIEVAL HYMNS. 
 
 Wherefore, O ye ransomed number, 
 Shake ye off your ghostly slumber : 
 Be ye children of the day : 
 Tread in your Redeemer's way : 
 If our Saviour's help be nigh us, 
 Satan vainly shall defy us, — 
 
 Ours shall be the victory ! Alleluia.
 
 137 
 
 flobi partus gautJium. 
 
 This sequence, for such it appears, was first published 
 by Du Meril from a MS. of the fourteenth century. 
 The writer was clearly formed in the school of Adam 
 of S. Victor. The metre is veiy luicommon : and (per- 
 haps) not very pleasing. 
 
 Let the faithful raise the lay 
 To the new-born King to-day : 
 That the Light of Light would come 
 From the Virgin's holy womb : 
 Purging Adam's guilt away, 
 Shedding joy and scattering gloom. 
 
 Long had darkness reigned around : 
 Light and freedom none were found, 
 Hope of exit none in ken 
 For the fallen tribes of men, 
 Whom the Prince of this world bound 
 Fast within his doleful den.
 
 13S MEDIEVAL HYMNS. 
 
 From the dungeon and the cave 
 Had the Law no power to save : 
 While the wounded traveller lay 
 Breathing of his soul away, 
 There the Priest^ no aidance gave, 
 Word of hope had none to say. 
 
 So the Le\'ite, passing by, 
 
 On him cast an idle eye : 
 
 For the Law, that sin displayed, 
 
 Showed its stain, but gave no aid, 
 
 Till to succour she drew nigh, 
 
 Grace, with mightier powers arrayed. 
 
 Prophet's staff was sent before, 
 But the child was ne'er the more 
 Raised to life, until He came 
 Who had sent afore the same : 
 God and man, whom ]Mary bore. 
 Taking of an infant frame."- 
 
 1 The poet, whether by design or not, misses the 
 usuEil interpretation of the Fathers, that by the Priest 
 was meant the Patriarchal dispensation, wliich "passed 
 by on the otlier side," neither doing, nor professing
 
 NOVI PARTUS GAUDIUM. 139 
 
 to do any thing, for the salvation of man ; while by 
 the Levite, who " came and looked on" the Traveller, 
 the law was typified : — which mdeed showed man his 
 sinfulness, but gave no efiectual help. 
 
 2 The allusion is, of coin-se, to the stafiF of Elisha. 
 Our Lord's taking the form of a child is here consi- 
 dered as symboUsed by the Prophet's stretchiag him- 
 self upon the dead son of the Shunammite, and thus, 
 60 to speak, taking his form before raisiag him to life.
 
 140 
 
 The following Hymn, from the Meissen BreAiary, 
 was appropriated to the Feast of the Face of our 
 Saviour, celebrated on January 15. This was one of 
 the festivals which, however weU suited to the sim- 
 pUcity of the middle ages, have been, it cannot be de- 
 nied, wisely allowed to drop from the Calendar. The 
 hynrn itself, though exceedingly rude, is, to my mi n d, 
 of a very sweet simplicity. 
 
 Let every faithful heart rejoice, 
 And render thanks to God on high : 
 And with each power of soul and voice 
 Extol His praises worthily. 
 
 Into this dark world Jesus came, 
 And all men might His Form behold ; 
 "While to the limits of the same 
 He passed, that we might be consoled.
 
 OMNIS PIDELIS GAUDEAT. 141 
 
 To all He showed that gentle Face : 
 On good and bad alike it shone : 
 Its perfect loveliness and grace 
 The Lord of aU concealed from none. 
 
 O love of Christ beyond all love ! 
 O clemency beyond all thought ! 
 O grace all praise of men above, 
 Whereby such gifts to men are brought ! 
 
 O Blessed Face, whose praise we sing ! 
 Here in the Way we worship thee : 
 That in the Country of our King 
 Filled with thy glory we may be ! 
 
 To God on High be glory meet I 
 Equal to Thee, Eternal Son ! 
 Equal to Thee, Blest Paraclete, 
 WTiile never-ending ages run.
 
 142 
 
 A German Hymn on the Festival of the Holy Name 
 of Jesus. All that can be said of its date is, that it is 
 clearly posterior to the Pange lingua of S. Thomas, 
 which it imitates. 
 
 To the Name that brings Salvation 
 Honour, worship, laud we pay : 
 
 That for many a generation 
 
 Hid in God's foreknowledge lay : 
 
 But to every tongue and nation 
 Holy Church proclaims to-day. 
 
 Name of gladness. Name of pleasure, 
 
 By the tongue ineffable, 
 Name of sweetness passing measure, 
 
 To the ear delectable, 
 'Tis our safeguard and our treasure, 
 
 'Tis our help 'gainst sin and hell.
 
 GLORIOSI SALVATORIS. 143 
 
 'Tis the Name for adoration, 
 
 'Tis the Name of victory ; 
 'Tis the Name for meditation 
 
 In the vale of misery : 
 'Tis the Name for veneration 
 
 By the Citizens on high. 
 
 'Tis the Name that vrhoso preaches 
 
 Finds it music in his ear : 
 'Tis the Name that whoso teaches 
 
 Finds more sweet than honey's cheer : 
 Who its perfect wisdom reaches 
 
 Makes his ghostly vision clear. 
 
 'Tis the Name by right exalted 
 
 Over every other Name : 
 That when we are sore assaulted 
 
 Puts our enemies to shame : 
 Strength to them that else had halted, 
 
 Eyes to blind, and feet to lame. 
 
 Jesu, we Thy Name adoring 
 Long to see Thee as Thou art : 
 
 Of Thy clemency imploring 
 So to write it in our heart, 
 
 That, hereafter, upward soaring, 
 We with Angels may have part.
 
 144 
 
 a^ btata btatovum. 
 
 This veiy elegant sequence is of German orig-in. Its 
 rhymes are in-egular in the original, as here. 
 
 Blessed Feasts of Blessed Martyrs, 
 
 Saintly days of saintly men, 
 With affection's recollections 
 
 Greet we your return again. 
 
 Worthy are they worthy wonders 
 
 To perform, the conflict o'er : 
 We with meetest praise and sweetest 
 
 Venerate them evermore. 
 
 Faith unblenching, Hope unquencliing, 
 Dear-loved Lord, and simple heart : 
 
 Thus they glorious and victorious 
 Bore the Martyr's happy part.
 
 O BEATA BEATORUM. 145 
 
 Carceration, trucidation, 
 
 Many a torment fierce and long, 
 
 Flame, and axe, and laceration 
 Tried and glorified the throng. 
 
 While they passed through divers tortures, 
 Till they sank by death opprest, 
 
 Earth's rejected were elected 
 To have portion with the Blest. 
 
 By contempt of worldly pleasures, 
 
 And by mighty battles done, 
 Have they merited with Angels 
 
 To be knit for aye in one. 
 
 Wherefore made coheirs of glory, 
 Ye that sit with Christ on high, 
 
 Join to ours your suppHcations, 
 As for grace and peace we cry ; 
 
 That this naughty life completed, 
 
 And its transient labours past. 
 We may merit to be seated 
 
 In our Lord's bright Home at last.
 
 146 
 
 Cantltm fltictiig, tautJcm Itictiis. 
 
 This elegant little Advent Hymn caxi scarcely be 
 eai-lier than the sixteenth century. 
 
 Storm and terroi', grief and error, 
 Comes the Sun to chase avray : 
 
 And the morning fast adorning 
 All the sky proclaims the day. 
 
 O true splendour, bright and tender, 
 Sun of Righteousness on high. 
 
 Port Thou showest, source Thou owest 
 To the Virgin's Purity. 
 
 Now Thou keepest rest and sleepest 
 
 In that zodiac of delight : 
 Joy hereafter shall with laughter 
 
 Hail the coming Monarch's sight.
 
 TANDEM FLUCTUS, TANDEM LUCTUS. li't 
 
 Satan, gnashing, sees it flashing 
 
 Through that cloud so pure and white : 
 
 Thou endurest ever purest, 
 Virgin Mother of the Light. 
 
 Darkness scattered, hell gates shattered, 
 
 Victory to them draws nigh. 
 Whom profession of transgression 
 
 Justly had condemned to die. 
 
 Earth rejoices : heavenly voices 
 Render praise to God above ; 
 
 Now renewing and bedewing 
 Every soul ^-ith fuller love. 
 
 l2
 
 148 
 
 9[ttolIt paiillttm lumma. 
 
 The foUowtng hjmns are clearly of the very latest 
 date : certainly not earUer than the sixteenth, it may 
 be the beginning of the seventeenth, century. Their 
 intensely subjective character would be a sufficient 
 proof of this : and their rhythm equally shows it. 
 Double rhyme, in all mediaeval hymns, is reserved for 
 trochaic measiures j— its use, as here, in iambics, gives 
 a certain impression of irreverence which it is hard to 
 get over. Notwithstanding the wide difference be- 
 tween these and mediaeval hynuis, they possess, I 
 thuik, considerable beauty : and perhaps will be more 
 easily appreciated by modem readers. 
 
 ^ Raise, raise thine eyes a little way, 
 O sinful man, discerning 
 Thy sins, how great and fold are they, 
 And to repentance turning : 
 On the Crucified One look, — 
 Thou shalt read, as in a book, 
 What well is worth thy learning.
 
 ATTOLLE PAULLUM LUMINA. 149 
 
 Look on the Head, with such a Crown 
 
 Of bitter thorns surrounded ; 
 Look on the Blood that trickles down 
 The Feet and Hands thus wounded ! 
 Let that frame thy tears engage, 
 Marking how Judaea's rage 
 And maUce hath abounded. 
 
 But though upon Him many a smart 
 
 Its bitterness is spending, 
 Yet more, — oh howmuch more ! — His Heart 
 Man's thanklessness is rending ! 
 On the Cross, bewailed by none, 
 Mark, O man, how Mary's Son 
 His life of love is ending. 
 
 None ever bore such grief before. 
 
 None ever such affliction. 
 As when Judaea brought to pass 
 His bitter crucifixion : 
 
 He, that we might dwell on high. 
 Bare the pangs that made Him die 
 In oft-renewed infliction. 
 
 O therefore Satan's wiles repel, 
 
 And yield not to temptation ! 
 Think on the woes that Christ befell 
 
 In working thy salvation :
 
 150 MEDIAEVAL HYMNS. 
 
 For, if He had never died, 
 What could thee and all betide 
 But uttermost damnation ? 
 
 If thus He bled, that Only Son 
 The Father held so dearly, 
 Thou wicked serv^ant, faithless one, 
 O how much more severely ! 
 If the green wood kindled, how 
 Shall not every sapless bough 
 Consume as fuel merely ! 
 
 O mortal ! heed these terrors well ! 
 
 O sinner, flee from sinning ! 
 Consider thou the woes of hell 
 Ne'er ending, still beginning : 
 
 Render thanks to Christ on high : 
 Thus with Him, beyond the sky 
 Eternal glory winning.
 
 151 
 
 Daughters of Sion, see your King ! 
 
 Go forth, go forth to meet Him I 
 Your Solomon is hastening 
 
 Where that dear flock shall greet Him 
 The sceptre and the crown by right 
 He wears, in robe of purple dight. 
 
 Your Solomon, the Prince of Peace, 
 Bears not His Mother's laurel : 
 
 But with the olive bids to cease 
 The long and bloody quarrel : 
 
 Jesus, the Sox of God Most High, 
 
 Offers His peace to them that die. 
 
 It glitters fair, His Diadem, 
 
 But Thorns are there entwining :
 
 152 MEDIAEVAL HYMNS. 
 
 And from the Red Sea comes each gem 
 
 That in its wreath is shining : 
 Their radiance glows like stars at night : 
 "With precious blood-drops are they bright. 
 
 The Royal Sceptre that He bears 
 Beneath "Whom natvire quaketh, 
 
 No monarch's pride and pomp declares, 
 A Reed, it feebly shaketh : 
 
 For iron sceptre ne'er possess'd 
 
 The power to guide a human breast. 
 
 The Festive Purple of the Lord, 
 
 Is here no garment stately : 
 A vest, by very slaves abhorred ; 
 
 — The worm hath tinged it lately •? 
 " I am a Worm," of old, said He, — 
 And what its toils have tinged, ye see. 
 
 T\'e therefore to the King of kings 
 Bow lowly, from Him learning 
 
 The pomp and pride that this world brings 
 To make our boast in spurning : 
 
 Such love the members best adorns, 
 
 For whom the Head was crowned with 
 thorns.
 
 EXITE, SIGN FILI^. 153 
 
 1 There is anether, but inferior hymn, with the same 
 commencement. The reference, it need liardly be 
 said, is to Canticles iii. ll. 
 
 2 This very, perhaps too, bold metaphor is not, so 
 far as I am aware, employed elsewhere in the whole 
 circle of mediaeval poetry. In the CompUne Hymn 
 for Whit-Smiday in the Sarum Breviary, among other 
 titles of our Lord, we find 
 
 Agnus, Ovis, Vitulus, Serpens, Aries, Leo, Vermis.
 
 154 
 
 ^MC nti jugum Calbaviat. 
 
 A poem of the same character, and probably of the 
 same date as the last. I know it only from Daniel's 
 Hymnology. Vol. II. p. 353. 
 
 V 
 
 Up to the Hill of Calvary 
 
 With Christ our Lord ascending, 
 We deem the Cross our victory 
 
 'Neath which His steps are bending : — 
 What soldier is of generous strain .' 
 
 One honour let him cherish ; — 
 With Christ upon that battle plain 
 
 A thousand times to perish ! 
 
 On must the faithful warrior go 
 
 \\Tiereso the Chief precedeth ; 
 And all true hearts will seek the foe 
 
 Where'er the banner leadeth ; — 
 Our highest victory, — it is loss : 
 
 No cup hath such completeness 
 Of gall, but that remembered Cross 
 
 Will turn it into sweetness 1 •
 
 HUC AD JUGUM CALVARI.i;. 155 
 
 Doth sickness hover o'er thy head, 
 
 In weakness art thou lying ? 
 Behold upon the Cross's bed 
 
 Thy sick Physician dying ! 
 No member in the holy frame 
 
 That there for thee must languish, 
 But what thy pride hath clothed with shame, — 
 
 But what thy sin, with anguish ! 
 
 Have wealth and honour spread their wing 
 
 And left thee all unfriended ? — 
 See naked on the Cross thy King, — 
 
 And thy regrets are ended : 
 The fox hath where to lay his head. 
 
 Her nest receives the sparrow : 
 Thy Monarch, for His latest bed, 
 
 One plank hath, hard and narrow ! 
 
 Thy good name suffers from the tongue 
 
 Of tyrants and oppressors ? 
 Jesus, as on the Cross He hung, 
 
 Was reckoned with transgressors ! 
 More than the nails and than the spear 
 
 His sacred limbs assailing, 
 Judaea's children pierced His ear 
 
 With blasphemy and railing !
 
 156 MEDIAEVAL HYMNS. 
 
 Fear'st thou the death that comes to all, 
 
 And knows no interceder ? — 
 O glorious struggle ! — thou wilt fall, 
 
 The soldier by the Leader ! 
 Christ went with death to grapple first. 
 
 And vanquished him before thee : 
 His darts then, let him do his worst, 
 
 Can win no triumph o'er thee ! 
 
 And, if thy conscience brands each sense 
 
 With many a past defilement. 
 Here, by the fruits of penitence, 
 
 Hope thou for reconcilement ! 
 For He, Who bowed His holy Head, 
 
 In death serenely sleeping. 
 Hath grace on contrite hearts to shed, 
 
 And pardon for the weeping !
 
 157 
 
 diumpi^c ! plautrant man'a. 
 
 Sing victory, O ye seas and lands ! 
 
 Ye floods and rivers, clap your hands ! 
 
 Break forth in joy, angelic bands ! 
 
 Crown ye the King That midst you stands, 
 
 To Whom the Heavenly gate expands ! 
 Bow before His Name Eternal 
 Things celestial, things terrestrial, 
 And infernal. 
 
 Sing victory. Angel guards that wait ! 
 Lift up, lift up the Eternal gate ! 
 And let the King come in with state : 
 And, as ye meet Him on the way, 
 The mighty triumph greet, and say, 
 Hail ! Jesu ! glorious Prince ! to-day. 
 Bow before His Name Eternal 
 Things celestial, things terrestrial, 
 And infernal.
 
 MEDIEVAL HYMNS. 
 
 Who is the King of gloiy blest 
 
 Effulgent in His purple vest ? 
 
 With garments dyed in Bosrah, He 
 
 Ascends in pomp and jubilee. 
 
 It is the King, reno^^^led in fight, 
 
 Whose hands have shattered Satan's might. 
 Bow before His Name Eternal 
 Things celestial, things terrestrial, 
 And infernal. 
 
 Right gloriously strife endeth now ! 
 Henceforward all things to Thee bow. 
 And on the Father's Side sit ThQ,u ! 
 O Jesu, all our wishes' goal. 
 Be Thou our joy when troubles roll. 
 And the reward of'^very soul ! 
 Bow before His Name Eternal 
 Tilings celestial, things terrestrial, 
 And infernal. 
 
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