APPENDIX.

This list shows how much of the attention of English translators has been occupied by the hymns of the Paris Breviary of 1736, which for the most part are contemporary with the English hymns of Watts and Doddridge. There are 180 translated hymns taken from that breviary, and of these there are 536 translations—the largest group furnished by any one source. Next comes the Roman Breviary, chiefly through the labors of Mr. Caswall and other Roman Catholic translators. Then come the versions of Ambrosian and other primitive hymns, Prudentius standing next to Ambrose and his school. Of the mediaeval writers, Adam of St. Victor would be seen to stand first, if all the versions of Mr. Wrangham had been catalogued, but this seemed unnecessary.APPENDIX.Mr. Duffield had copied for insertion the introduction which Bernard of Morlaix wrote for his poem,De Contemptu Mundi. It is here given from the text of 1610. The reader will find little difficulty in distinguishinguandv,iandjin the orthography, and in recognizingq:as the encliticque. It will be observed that the introduction is not written throughout in the Leonine verse of the poem, but varies into two easier forms of verse.BERNARDI MORLANENSIS DE VANITATE MUNDI ET APPETITU AETERNAE VITAE, LIBELLUS AUREOLUS.Chartula nostra tibi mandat dilecte salutes,Plura vides ibi si modo non mea dona refutes.Dulcia sunt animae solatia quae tibi mando.Sed prosunt minimè, si non serves operando.Quae mea verba monent tu noli tradere vento,Cordis in aure sonent, et sic retinere memento,Vt tibi grande bonum nostri monitus operentur,Perq: dei donum tibi caelica regna parentur.Menti sincerae possunt haec verba placere,Haeciter ostendunt, hortantur, non reprehendunt.Vox diuina monet quod nemo spem sibi ponetIn rebus mundi, quae causam dant pereundi.Si quis amat Christum mundum non diligat istumSed quasi faetorem spernens illius amorem,Aestimet obscaenum, quod mundus credit amaenum.Totum huic vilescit iam quidquid in orbe nitescit,Vitat terrenum decus vt mortale venenum.Abiectoq: foris caeno carnalis amoris,Ad regnum caeli suspirat mente fideli,Atq: fide plena paradisi speret amaena.Tu quoq: frater ita carnis contagia vitaVt placeas Christo, mundo dum vivis in isto.Nec tibi sint curae res ad nihilum rediturae.Quae cito labuntur, multoq: labore petuntur.Cur homo laetaris quia forsan cras moriaris?Per nullam sortem poteris depellere mortem.Cur caro laetaris quia vermibus esca pararis?Hic, locus est flendi, sed ibi est peccata luendi.Postea gaudebunt qui nunc sua crimina flebunt.Iam non laetetur qui gaudia summa meretur.Gaudia stultorum cumulant tormenta dolorum.Talia prudentes fugiunt, ea despicientes.Cur caro non spernis quae pretereuntia cernis?Nonne vides mundum miserum, et pariter moribundumSub gladio dirae mortis languendo perire?Mors resecat, mors omne necat quod in orbe creatur,Magnificos premit et modicos, cunctis dominatur.Nobilium tenet imperium, nullumq: vereturTam ducibus quam principibus communis habetur.Mors juuenes rapit atq: senes, nulli miseretur,Illa fremit, genus omne tremit quod in orbe moueturIlla ferit, caro tota perit dum sub pede mortisConteritur, nec eripitur vir robore fortis.Cur igitur qui sic moritur vult magnificari?Diuitias sibi cur nimias petit ille parari?Instabiles sumus et fragiles, multisq: ruinisAtterimur, dum sic trahimur sub tempore finis.Pretereunt et non redeunt mortalia quaequeNaec statio manet in dubio sic nocte diequeVita breuis velut vmbra levis sic annihilatur.Sic vadit, subitoq: cadit dum stare putatur.Quis redimit cum mors perimit, quia munera nunquamNec pretium nec seruitium mors accipit vnquam?Sed quid plura loquar? nulli mors invida parcit,Non euadit inops, nec qui marsupia farcit.Non igitur cesses ea quae bona sunt operari,Nam mors non cessat tibi nocte dieq: minari.Amplius in rebus noli sperare caducis.Sed cupiat tua mens aeternae gaudia lucis.Falliter insipiens vitae praesentis amore,Sed nouit sapiens quanto sit plena doloreQuidquid formosum mundus gerit et speciosum.Floris habet morem cui dat natura colorem.Mox vt siccatur totus color annihilatur,Postea nec florem monstrat, nec spirat odorem.Regia majestas, omnis terrena potestas,Prosperitas rerum, series longinqua dierumIbit, et absq: morâ cum mortis venerit hora.Mundi quid sit honor ego nunc tibi scribere conor.Nosti quippe satis quam nil ferat vtilitatis.Praedia terrarum, possessio diuitiarum,Fabrica murorum, grandis structura domorum,Gloria mensarum, cum deliciis epularum,Insignesq: thori pariterq: scyphiq: decori,Resplendens vestis quae moribus obstat honestis,Grex armentorum, spaciosus cultus agrorum,Fertile vinetum diuersâ vite repletum,Gratia natorum, dilectio dulcis eorum,Cuncta relinquentur, nec post haec inuenientur.Quod breuiter durat quis prudens quaerere curat?Non metuens hominem faciet mors aspera finemRebus mundanis mendacibus, et malè sanis.Causa gravis scelerum cessabit amor mulierum.Colloquium quarum non est nisi virus amarum,Praebens sub mellis dulcedine pocula fellis.Nam decus illarum laqueus fallax animarum,Cum verbis blandis mendacibus atq: nephandisIllaqueant, stultosq: ferunt ad tartara multos.Omnia transibunt, et gaudia vana peribunt,Et faciunt fructum tristem per faecula luctum.Omnibus hoc dico ne se subdent inimico.Ne supplantentur qui subditi in his retinentur.Noli confundi miserâ dulcedine mundi.Nam sua dulcedo dilabitur ordine faedo.Quae trepidas mentes et mollia quaeq: sequentesFallit mulcendo carnem, blandeq: fovendo.Postea finitur, nec dulcis tunc reperitur,Sed fit amara nimis nec adaequans vltima primis,Et grauiter pungit miseros, quos primitus vngit.Nam sic illusus et semper mollibus vsus.Damnatos dignè post mortem torret in igne.Atq: voluptatem conuertit in anxietatem,Et fit flamma furens illos sine fine perurens.Talia lucra ferent studiis qui talibus haerent.Sed qui saluari vult perpetuoq: beariChristo deuotum studeat se tradere totumHujus inhaerendo praeceptis, et faciendoQuae scripturarum monstrant documenta sacrarum.Accipiet verè qui vult haec jussa tenereSedibus in laetis aeternae dona quietis.Quae cunctis dantur qui corde Deo famulantur,Atq: ea qui spernunt quae praetereuntia cernuntHic est seruorum requies, et vita suorum,Gaudia quae praestat, tribulatio nulla molestat,Gloria solennis manet illic, paxq: perennis.Semper honoratos facit hos Deus atq: beatosQuos recipit secum. Sed quamuis judicet aequum,Plura tamen dantur sanctis, quàm promereantur.Omnia dat gratis fons diuinae pietatis,Proq: labore breui bona confert perpetis aeui.His qui salvantur semper bona multa parantur.Sic mala multa malis properat mors exitialis.Isti gaudebunt, isti sine fine dolebunt.Nemo potest fari, nec scribere, nec meditariGaudia justorum, nec non tormenta malorum.Heu malè fraudatur, vah! stultè ludificatur,Qui propter florem mundi, vanumq: decorem,Qui prius apparet quasi flos, et protinus aret,Vadit ad infernum perdens diadema supernum,Quod dominus donat cunctis, quos ipse coronat.Errat homo verè qui cum bona possit habere,Sponte subit paenas, infernalesq: catenas.Huius amor mundi putei petit ima profundi,Protinus extinctus, moritur qui mittitur intus,Semper ad ima cadit, semper mors obuia vadit,Nec venit ad metas mortis miserabilis aetas,Nescit finiri, semperq: videtur oriri,Semper vexando, semper gemitus provocando,Ingerit ardores, infinitosq: dolores.Sunt ibi serpentes flammas ex ore vomentes,Fumosos dentes, et guttura torva gerentes,A flatu quorum pereunt animae miserorum.Sunt ibi tortores serpentibus horridiores,Difformes, nigri, sed non ad verbera pigri,Nunquam lassantur, sed semper ad hoc renouantur,Et male feruentes sunt ad tormenta recentes.Semper tristati sunt ad tormenta parati.Semper et ardescunt, nec cessant, nec requiescunt,Non exstirpantur nec parcunt nec miserantur,Quàm malè damnatur, quàm fortiter excruciaturQui fert tantorum feritatem suppliciorum.Quid tunc thesauri, quid acervus proderit auri,Cum peccatores mittuntur ad inferioresInferni latebras, imas pariterq: tenebras,Semper passuri, nec ab his vnquam redituri?Tunc flens et tristis qui poenis traditur istis,Mallet praeteritae quod in omni tempore vitaePauper vixisset, quam diuitias habuisset.Stat malè securus qui protinus est moriturus.Non bene laetatur cui paena dolorq: paratur.Non igitur cures gazas acquirere plures,Gazas fallaces incertas atque fugaces,Quae magis optantur cum plenius accumulantur.Haec faciunt mentes semper majora petentes.Divitiae tales sunt omnibus exititiales,Nam sibi credentes faciunt miseros, et egentes.Post carnis vitam per blandimenta nutritam,Expertesque boni traduntur perditioni,Nemo tamen credat quod ab ista luce recedat,Ignibus arsurus, vel propter opes periturus,Si proprium servet, si divitias coacervet.Quamvis sit rarum, poterit possessor earum.Juste salvari, fugiat si nomen avari,Vivat prudenter, gazas habeat sapienter,Non abscondendo, sed egenis distribuendo.Sed satis est notum quod plus dimittere totumProdest, quam temerè quae sunt nocitura tenere.Tutius est verè mortem fugiendo cavere,Quam prope serpentem procumbere virus habentem.Sic est in mundo, quarè tibi consilium doQuatenus hoc spreto te tradas pectore laetoServitio Christi, cui traditus ipse fuisti.Hic tibi praebebit regnum quod fine carebit.Huic si servieris celsis opibus potieris,Tollere quas fures nequeunt, nec rodere mures.Collige thesaurum qui gemmas vineat et aurum.Quaere bonos mores, thesauros interiores.Gazas congestas mentis praecellit honestas.Nam miser est et erit qui mundi prospera quaerit.Est dives vere qui non ea poscit habere,Qui bonus est intus fidei quoq: numine tinctus,Semper honestatis studium tenet et probitatis.Cum bona quis tractat tunc se virtutibus aptatSi nihil est sordis quod polluat intima cordis.His delectatur Dominus qui cor speculatur,Thesaurus talis preciosus spiritualis.Comparat aeternam vitam, patriamq: supernam,Congregat in coelis thesaurum quisq: fidelis,Perq: bonos mores ad summos tendit honores,Nec modo vult fieri locuples, nec major haberi.Sed semper minimus semper despectus et imus.Plus paupertatem cupiens quam prosperitatem,Hancq: libens tolerat quia caeli gaudia sperat.Pauper amabilis et venerabilis et benedictus.Dives inutilis et miserabilis et maledictus.Pauper laudatur cum dives vituperatur.Qui bona negligit et mala diligit intrat abyssum,Nulla potentia nulla pecunia liberat ipsum.Est miserabilis insatiabilis illa vorago.Ast ubi mergitur horrida cernitur omnis imago.Haec cruciamina enim ob sua crimina promeruerunt,Vir miserabilis Evaq: stebilis haec subierunt.Jussa Dei pia quiq: salubria si tenuissent,Vir necq: famina, nec quoq: semina morte ruissent.Sed quia spernere jussaq: solvere non timueruntMors gravis irruit, hoc merito fuit, et perierunt.Janua mortis laesio fortis crimen eorumAttulit orbi semina morbi totq: malorum.Illa parentes atq: sequentes culpa peremit,Atq: piarum deliciarum munus ademit.Flebile fatum dans cruciatum dansq: dolorem.Illa mereri, perdere veri regis amorem.Tam lachrimosâ tamque perosâ morte perire.Atq: ferorum suppliciorum claustra subire.Est data saevam causa per Evam perditionis,Dum meliorem sperat honorem voce Draconis.Haec malens credens, nos quoq: laedens crimine magnoOmnia tristi subdidit isti saecula damno.Stirps miserorum paena dolorum postea crevit.His quoq: damnis pluribus annis subdita flevit.Tunc Deus omnipotens qui verbo cuncta creavit.Sic cecidisse dolens hominem, quem semper amavit,Ipse suum verbum transmisit ad infima mundiExulibus miseris aperire viam redeundi.Filius ergo Dei descendit ab arce superna.Nunquam descendens à majestate paterna.Qui corpus cum animâ sumens e numine salvoProcessit natus sacro de virginis alvo,Verus homo verusq: Deus pius et miserator,Verus Salvator nostraeq: salutis amator.Vivendiq: volens nobis ostendere normam,Se dedit exemplum rectamq: per omnia formam,Insuper et multos voluit sufferre labores,Atq: dolore suo nostros auferre doloresSponte sua moriens mortem moriendo peremit,Et sic perpetua miseros à morte redemit.Succurrens miseris mortali peste gravatis.Quod non debebat persolvit fons pietatis.Pondera nostra ferens penitus nos exoneravit,Et quidquid crimen vetus abstulerat reparavit.Nam de morte suâ redivivus uti leo fortisRestituit vitam prostrato principe mortis.Sic Domini pietas mundum non passa perire,Fecit nos miseros ád gaudia prima venire.Jam satis audisti frater quae gratia ChristiSic nos salvavit, nostrumq: genus raparavit.Si sapis hoc credas, nec ab hâc ratione recedas.Sed quid lucratur credens qui non operatur?Hic male se laedit. Male vivens non bene credit.Crede mihi magnum facit illa fides sibi damnum,Morteque mactatur, quia mortua jure vocatur.Hunc facit ipsa mori sub judicio gravioriQuam si nescisset fidei quid dogma fuisset.Quod loquor est notum retinentibus utile totum,Frater id ausculta, veniunt tibi commoda multaSi retinere velis, quia sic eris ipse fidelis.Hanc per virtutem poteris sperare salutem.Atque beatus eris si quae bona sunt opereris.Ergo verborum semper memor esto meorum.Cura tuae mentis semper sit in his documentis.Si vis salvari semper studeas imitariVitam justorum, fugiens exempla malorum.Illis jungaris quorum pia facta sequaris.Elige sanctorum consortia, non reproborum.O quam ditantur qui caelica regna lucrantur!Sic exaltantur qui sanctis associantur,Vivunt jocundi qui spernunt gaudia mundi,Qui carnis miserae norunt vitium omne cavere.Sub pedibus quorum victus jacet hostis eorum.His dabitur verè Dominum sine fine videre,Angelicusq: chorus divinâ laude sonorus,Cum quibus ante Deum referunt cum laude tropaeum.Quod tibi nunc dico si serves corde pudicoHos inter caetus vives sine tempore laetus.Sed miseri flebunt quia gaudia nulla videbunt.Nunquam cum reprobis tribuatur portio nobis.Ad paenas ibunt, et sic sine fine peribunt.Mundus ad hanc partem per daemonis attrahit artem,Isti haec dona ferent qui sordibus ejus adhaerent.Sensu discreto quae sunt nocitura caveto,Pervigili cura semper meditare futura.Quam fera quam fortis veniet destructio mortis!Quae via pandetur, cum spiritus egredietur!Quid sit facturus, vel quos comites habiturus!Quàm miser infernus, quùm nobilis ordo supernus!Quae mala damnatis, quae sunt bona parta beatis!Quantum gaudebunt quos gaudia summa replebunt!Quos illustrabit quos semper laetificabitVisio sancta Dei, splendorq: Dei faciei!Talia quaerenti venient nova gaudia menti.Cum studio tali dulcedine spiritualiMens tua pascetur, si jugiter haec meditetur.Hoc studium mentem Domino facit esse placentem.Curas terrenas magno cruciamine plenas.Funditus expellit, vitiorum germina vellit.Sic terrenorum mens tacta timore dolorum.Deserit errorem, mundiq: repellit amorem.Postea summorum flagrescit amore bonorum.Confert tale bonum Domini durabile donum.Nam cum mutatur mala mens Deus hoc operatur.Virtutum munus praestare potest Deus unus.Qui sic servorum docet intus corda suorum.Qui bona sectantur, vel qui purè meditantur.Sic Dominus mores levat illos ad meliores,Quos penitentes videt auxiliumque petentes,Ergo fide purâ Christo te subdere cura.Auxilio cujus fugias mala temporis hujusAtria sunt caeli verè patefacta fideli.Semper ibi vives divino munere divesSi vis sincerè Domini praecepta tenere.Christo junguntur sua qui praecepta sequuntur.Nam decus aeternum datur his regnumque supernum.Gloria caelestis Paradisi, caelica vestisHos faciet laetos, et pax aeterna quietos.Num delectaris cum talia praemeditaris,Ista libens audis, et ad haec pia gaudia plaudis?Nec tamen ignores per magnos ista laboresSanctis adquiri, nec fortuitò reperiri.Sed quamvis gratis tribuat Deus ista beatis,Nemo tamen segnis vitae fert dona perennis,Ni melior factus, proprios correxerit actus.Quem satis his dignum Dominus vult esse benignum.Promptum ferventem non otia vana sequentem.De regno caeli non credit mente fideliInsipiens et hebes, sed tu bene credere debes.Christo dicenti, rapiunt illud violenti.Scilicet austeri, sed distinguendo severi,Mollia spernentes, et carni vim facientes,Semper et intenti Domino, parere jubenti.Est caro nota satis, quod habet nihil vtilitatis.Spiritus inde perit si corpus dulcia quaerit.Et dum vexatur caro, Spiritus alleviatur:Cumq: relaxatur mortaliter ille gravatur.Omne quod ostendo potes ipse videre legendo.Indice scripturâ poteris cognoscere plura.Vitam quaerenti dat iter sacra lectio menti.Accipe scriptorum frater documenta meorum,Quae sibi monstravi, quae dulciter insinuavi.Non ea corde gravi teneas, sed pectore suavi,Si te virtutis delectat, iterq: salutis.Quicquid enim scripsi multum tibi proderit ipsi.Nam rex caelestis, quem nil latet, est mihi testis,Nil tibi narravi nisi quod prodesse putavi.Nec ratio veri debet tibi dura videri,Namq: per angustum dixi tibi currere justum.Sic probus ascendit, dum semper ad ardua tendit.Hunc facias cursum si vis ascendere sursum.Fortassis puero tibi frustra dicere quaeroJustum sermonem, quia non capis hanc rationem.Sed pater immensus det perspicuos tibi sensus,Roboret aetatem, tribuatq: tibi probitatem.Filius ergo Dei, spes nostrae progeniei,Autor honestatis, fons perpetuae bonitatis,Virtutum flores, et honestos det tibi mores.Spiritus amborum, qui tangit corda piorum,Et sine verborum sonitu, sit doctor eorum,Ipse tuam mentem regat, et faciat sapientem,Recte credentem, monitus veros retinentem.Ut bene vivendo, mandataq: sancta tenendoLaetitiam verè lucis merearis habere.Quae tenebras nescit, miroq: decore nitescit,Et cuicunq: datur sine fine is laetificatur.Hoc tibi det munus qui regnat, trinus et unus.APPENDIX II.THE CARMINA BURANA.The investigations of Grimm, Schmeller, Edelestand du Meril, Thomas Wright, and H. Hagen, together with the translations of Mr. J. A. Symonds (“Wine, Women, and Song”), are familiarizing us with the fact that Latin verse had other than churchly and edifying uses in the Middle Ages. One of the most important of the mediaeval collections in this department is a manuscript of the thirteenth century, long preserved in the monastery of Brauburen Benedictbeure, in Bavaria, but now in München. It was edited by J. Andreas Schmeller, in 1847, at Stuttgardt, and his edition was reprinted at Breslau, in 1883. From it Mr. Symonds draws most of his material for his volume of translations.I find among Mr. Duffield’s papers some specimens of these poems of the Bavarian collection, which I think fitted to illustrate the literary relations of the Latin hymns, and therefore they are inserted here.GAUDE: CUR GAUDEAS VIDE.Iste mundusFuribundusFalsa praestat gaudia,Quae defluuntEt decurruntCeu campi lilia.Res mundana,Vita vanaVera tollit praemia,Nam inpellitEt submergitAnimas in tartara.Quod videmusVel tacemusIn praesenti patria,DimittemusVel perdemusQuasi quercus folia.Res carnalis,Lex mortalisValde transitoria,Frangit, transitVelut umbra,Quae non est corporea.ConteramusConfringamusCarnis desideria,Ut cum iustisEt electisCelestia nos gaudiaGratulariMercamurPer aeterna secula.Lo! this our worldTo wrath is hurled,Its joys are false and silly;Which pass away,And never stay,As on the plain the lily.This mundane strife,This empty life,Yet offers honors truly;It onward drives,And sinks our livesIn Hades most unduly.And when we see,Or silent be,Wherever we are stopping,We put it by,Or let it fly,As oaks their leaves are dropping.This carnal fact,This mortal act,Will glide away before us;It breaks and flakesAs darkness makesA shadow-region o’er us.We try in vain,We use with painThe pleasures which are carnal;For with the justAnd blest we mustCare more for joys supernal.To song and praiseWe give our days,Through ages still eternal.Exul ego clericusAd laborem natusTibulor multociensPaupertati datus.Literarum studiisVellem insudareNisi quod inopiaCogit me cessare.Ille meis tenuisNimis est amictus,Saepe frigus patiorCalore relictus.Interesse laudibusNon possum divinis,Nec missae nec vesperae,Dum cantetur finis.I’m an exile clerical,Born to toil and troubles,And while I am,Poverty redoubles.In a literary lineI should wish to travelIf a lack of wordly goodsDidn’t always cavil.By that cloak—too thin at best—I am scarce defended;And I suffer cold enoughWhen the fire is ended.How can I sing praises, then,Where I may be wanted,Staying mass and vespers outTill the amen’s chanted?Monachi sunt nigriEt in regula sunt pigriBene cucullatiEt male coronati.Quidam sunt caniEt sensibus prophani,Quidam sunt fratres,Et verentur ut patres,Dicuntur “Norpertini”Et non Augustini,In cano vestimentoNovo gaudent invento.The monks are all black,In their rules they’re a lazy pack;Mightily well gowned,And wretchedly crowned.Some are dirty whelps,Whose senses are no helps;But some, indeed, are brothers,Like fathers are some others.They are called NorpertinesAnd not Augustines;In raiment of white,In new things they delight.APPENDIX III.In the account of theDies Irae, onpage 250, there is a reference to the following poem by Jsu-Justus Kerner, the Swabian poet and mystic, which I find translated among Mr. Duffield’s papers:THE FOUR CRAZED BROTHERS.Shrivelled into corpselike thinnessFour within the madhouse sit;From their pallid lips no sentenceTells of either sense or wit.Starkly there they face each other,Each more gloomy than his brother.Hark! the hour of midnight strikingLifts their very hair with fright;Then at last their lips are open,Then they chant with muffled might:Dies irae, dies illa,Solvet saeclum in favilla!Once they were four evil brothers,Drunk and clamorous withal,Who with lewd and ribald dittiesThrough the holy night would brawl,Heeding not their father’s warning,Even friend’s remonstrance scorning.Gape their mouths for very horror,But no word will issue thence;God’s eternal vengeance strikes them,Chilled they stand without defence;White their hair and pale their faces,Madness every mind erases!Then the old man, dying, turned himTo his wicked sons, and said:Doth not that cold form affright youWhich shall lead us to the dead?Dies irae, dies illa,Solvet saeclum in favilla!Thus he spoke and thence departed,But it moved them not at all;Though he passed to peace unending,While for them should justice call,As their lives to strife were given,Near to hell and far from heaven.Thus they lived and thus they revelled,Until many a year had fled;Others’ sorrow cost them nothing,Blanched no hair upon the head;Jolly brothers! they were ableTo hold God and sin a fable!But at last, as midnight found themDrunkly reeling from the feast,Hark! the song of saints was liftedThrough the church, and high increased;“Cease your barking, hounds!” they shouted,As with Satan’s mouth undoubted.Then they rushed, those wicked brothers,Roughly through the holy door;But, as though at final judgment,Down they heard that chorus pour.FOOTNOTES[1]Of course the champions of papal infallibility are at great pains to deny this. But all the contemporary writers, such as Athanasius, Hilary, and Jerome, assert it, and against it there is nothing buta prioriassumptions and the assertion that the third Sirmian formula signed by Liberius has been mistaken for the first, which was Arian. In Dr. Newman’sArians of the Fourth Century, pp. 433-40, there is a careful account of the three Sirmian formulas. The main fact never was denied until the necessities of the infallibility theory compelled the rewriting of history. Even the old Roman Breviary declares that “Liberius assented to the Arian mischief.”[2]See Dr. Dollinger’sFables respecting the Popes in the Middle Ages(New York, 1872), pp. 183-209. In 1582 Gregory XIII. was on the point of expunging his name from the Roman Martyrology, as Baronius had proven that he was neither a pope nor a martyr, but had died peaceably on his own estate near Rome. But the discovery of a stone with an inscription asserting his martyrdom turned the scale the other way. Modern scholarship stigmatizes the inscription as a fraud, and it is notable that the stone has disappeared.[3]Condensed fromAncient Rome in the Light of Modern Discoveries, by Professor Rodolfo Lanciani. Boston, 1888.[4]See Sir Alexander Croke’sHistory of Rhyming Verse. Oxford, 1828; Ferdinand Wolf’s standard treatise,Ueber die Lais, Sequenzen und Leiche. Heidelberg, 1841; August Fuchs’sDie Romanischen Sprachen in ihrem Verhältnisse zum Lateinischen, Halle, 1849; W. Corssen’sUeber die Aussprache, Vokalismus und Betonung der Lateinischen Sprache. Leipzig, 1868. Also Niebuhr’s article,Ueber das Alter des Lieds Lydia bella puella, in the third volume of theRheinisches Museum, Bonn, 1829; and Mr. S. V. Cole’s paper on “The Development of Form in the Latin Hymns,” in theAndover Reviewfor October, 1888.[5]This is a passage not discernible in the Psalms. Justin Martyr says that the Jews expunged it. Tertullian (Contra Marcion, III.) mentions it—and in two other places. Daniel,Thesaurus, I.: 162, has a learned note on the subject.[6]The same story, but not so well related, is in the life by Paul of Monte Cassino and is repeated in Bede (Hist. Angl. Lib. II. cap. 1). John’s Latin is a trifle cumbrous, but this is the literal translation of it.[7]Recently there has been a most admirable summary of these matters prepared by the Rev. Samuel M. Jackson for the fourteenth chapter of Dr. Philip Schaff’sHistory of the Christian Church.[8]The full inquiry can be pursued through Dan. V., 66 and II., 181; Neale,Sequentiae, p. 58; Du Meril,Poesies Populaires, p. 380, in Pearson’sSarum Sequences, and in Kehrein.[9]Poesies Populaires: Anterieures au Douxieme Siècle, p. 380. The language is worth quoting as it stands. He is speaking of Hermann. “Il avail fait, en outre, un grand nombre d’hymnes et de proses qui sauf leVeni, Sancte Spiritusque lui attribue Ego, semblent toutes perdues.”[10]HisVaria de Corrupto Statu Ecclesiae Poematawas reprinted in 1754, but even this is very scarce. There was an earlier publication of his of the same nature,Carmina Vetusta(1548), but whether it contained Bernard, I cannot say. Flacius was an unwearied searcher of the libraries of Europe for material to use on the Lutheran side of the great controversy.The poem was then reprinted at least six times: “by David Chytraeus at Bremen, 1597; at Rostock, 1610; at Leipzig, 1626; by Eilhard Lubinus, at Lunenburg, 1640; in Wachler’sNew Theological Annals, December, 1820; and in G. Ch. F. Mohnike’sStudien(Stralsund, 1824) I., 18.” Yet it had become so scarce that when I made my version of Dr. Trench’s cento, I could not find a complete copy in America. Since then I have received a copy of the edition of 1640 from a friend. Also the Boston Public Library has secured a copy of theVaria Poemata, which was once Theodore Parker’s, and bears the inscription, “A rare and curious book. T. P.”The English translations are: (1) Dr. Trench has rendered a few lines in the metre of the original. (2) Dr. John M. Neale’s “Rhythm of Bernard of Morlaix” (1858). (3) Judge Noyes in the “Seven Great Hymns of the Latin Church.” (4) Dr. Abraham Coles. (5) “The Heavenly Land, from theDe Contemptu Mundiof Bernard of Morlaix, rendered into corresponding English Verse,” by S. W. Duffield (1867). (6) A privately printed translation by “O. A. M.,” of Cherry Valley, N. Y. (Albany, 1867). (7) Gerard Moultrie inLyra Mystica(1869). (8) Rev. Jackson Mason (London, 1880). Besides this, an English clergyman has perpetrated the folly of rendering Dr. Neale’s paraphrase into Horatian Latin verse, which would puzzle Bernard himself to recognize as derived from him.[11]Custodia Pennensis habet locum Celani, de quo fuit frater Thomas, qui mandato apostolico scripsit sermone polito legendam primam beati Francisci et prosam de mortuis, quae decantatur in missa, scilicet “Dies irae, dies illa,” etc., fecisse dicitur.[12]Sequentiam illam olim celebrem, quae nunc excidit: “Sanctitatis nova signa,” cecinit frater Thomas de Celano, cujus et illa solemnis mortuorum: “Dies irae, dies illa” opus est, licet alii eam tribuere velint fratri Matthaeo Aquaspartano, cardinali ex minoritis desumpto.—Annales Minorum, Tom.II.,p.204 (Lyons, 1625.)Thomas de Celano, provinciae Pennensis, S. Francisci discipulas et socius, edidit ... librum de vita et miraculis S. Francisci ... communiter vocatum a fratribus legenda antiqua. Alteram legendam minorem prius ediderat, quae legebatur in choro...; sequentias tres, seu Prosas Rhythmicas, quarum prima in laudem S. Francisci incipit: “Fregit victor virtualis.” Secunda incipit: “Sanctitatis nova signa.” Tertia de Defunctis ab Ecclesiâ recepta: “Dies irae, dies illa.” Quam in versus Gallicos transtulit Benedictus Gononus Coelestinus et sancto Bonaventurae attribuit. Alii adscribunt Fr. Matthaeo cardinali Aquaspartano, et demum alii aliis auctoribus.—Syllabus Scriptorum et Martyrum Franciscanorum, p.323 (Rome, 1650.)[13]For the literature of theDies Iraeconsult G. C. F. Mohnike’s “Kirchen- und literarhistorische Studien und Mittheilungen. (1) Thomas von Celano, oder Geschichte des kirchlichen Hymnus Dies irae, dies illa.” Stralsund, 1824. (2) Additions and corrections to this in Tzschirner’s “Magazin für Prediger,” 1826, by G. W. Fink, who also wrote the article on Thomas of Celano in Ersch and Gruber’s “Encyclopädie,” Band XVI., Leipzig, 1827. (3) F. G. Lisco’s “Dies Irae, Hymnus auf das Weltgericht.” Berlin, 1840. Also his “Stabat Mater, Hymnus auf die Schmerzen der Maria. Nebst einem Nachtrage zu den Uebersetzungen des Hymnus Dies Irae.” Berlin, 1843. (4) H. A. Daniel’s “Thesaurus Hymnologicus,” Tomus II. Leipzig, 1844. (Pp. 103-31 and 385-87.) (5) Dr. William R. Williams’s “The Conservative Principle in our Literature.” New York, 1843 and 1844, and again in his “Miscellanies.” New York, 1850, and Boston, 1860. (6) Dr. Abraham Coles’s “Dies Irae in Thirteen Original Versions.” New York, 1859. Fifth edition. 1868. (7) Subrector Michael’s “De Sequentia Mediae Aetatis Dies Irae, Dies Illa Dissertatio.” Zittau, 1866. (8) John Edmands’s “Bibliography of the Dies Irae” in the “Bulletin of the Mercantile Library.” Philadelphia, 1884. Also articles by Dr. Philip Schaff in “Hours at Home,” VII., 39 and 261; by R. H. Hutton in “The London Spectator” for 1868; by Rev. John Anketell in “The American Church Review” for 1873; and by Rev. Orby Shipley in “The Dublin Review” for 1883.[14]There is a serious difficulty connected with the chronology of his history, which I have not been able to overcome. Unfortunately this greatest of Catholic dogmatists never seems to have inspired enough of personal interest in any disciple or contemporary to lead to the preparation of a biography of him. So the earliest in existence were written long after his death, when the Neapolitans asked for his canonization. And a comparison of their statements with those of contemporary chronicles, like that of Richard of San Germano, does not inspire confidence in their veracity.The second papal war broke out in 1239. Both the orders of friars, Dominicans and Franciscans, were believed to be partisans of the Pope, and in 1239 such as were not natives of the kingdom were commanded to leave it. Richard of San Germano mentions this ordersub anno1239, and adds,sub anno1240, that by November of the latter year all the Mendicants, except two of each monastery and those natives of the kingdom, had been expelled by order of the Emperor. What Dominicans were there left in Naples to win the affections of Thomas and receive him into the novitiate? The difficulty would be met by assuming 1225 as the date of Thomas’s birth, and his stay at Monte Casino as terminating with his tenth year, so that he might have been at Naples in 1235 and formed the purpose to enter the order in 1239. Or if he went to Naples in his twelfth year (1237), he might have become a Dominican novice after two years of study under professors of that order. It is true that novices were not to be received before their fifteenth year; but at any date after March of 1239 Thomas would be in his fifteenth year. It was March 24th of that year that saw the Emperor excommunicated, and some interval would elapse before the expulsion of the Mendicants.

Mr. Duffield had copied for insertion the introduction which Bernard of Morlaix wrote for his poem,De Contemptu Mundi. It is here given from the text of 1610. The reader will find little difficulty in distinguishinguandv,iandjin the orthography, and in recognizingq:as the encliticque. It will be observed that the introduction is not written throughout in the Leonine verse of the poem, but varies into two easier forms of verse.

Chartula nostra tibi mandat dilecte salutes,Plura vides ibi si modo non mea dona refutes.Dulcia sunt animae solatia quae tibi mando.Sed prosunt minimè, si non serves operando.Quae mea verba monent tu noli tradere vento,Cordis in aure sonent, et sic retinere memento,Vt tibi grande bonum nostri monitus operentur,Perq: dei donum tibi caelica regna parentur.Menti sincerae possunt haec verba placere,Haeciter ostendunt, hortantur, non reprehendunt.

Chartula nostra tibi mandat dilecte salutes,

Plura vides ibi si modo non mea dona refutes.

Dulcia sunt animae solatia quae tibi mando.

Sed prosunt minimè, si non serves operando.

Quae mea verba monent tu noli tradere vento,

Cordis in aure sonent, et sic retinere memento,

Vt tibi grande bonum nostri monitus operentur,

Perq: dei donum tibi caelica regna parentur.

Menti sincerae possunt haec verba placere,

Haeciter ostendunt, hortantur, non reprehendunt.

Vox diuina monet quod nemo spem sibi ponetIn rebus mundi, quae causam dant pereundi.Si quis amat Christum mundum non diligat istumSed quasi faetorem spernens illius amorem,Aestimet obscaenum, quod mundus credit amaenum.Totum huic vilescit iam quidquid in orbe nitescit,Vitat terrenum decus vt mortale venenum.Abiectoq: foris caeno carnalis amoris,Ad regnum caeli suspirat mente fideli,Atq: fide plena paradisi speret amaena.Tu quoq: frater ita carnis contagia vitaVt placeas Christo, mundo dum vivis in isto.Nec tibi sint curae res ad nihilum rediturae.Quae cito labuntur, multoq: labore petuntur.Cur homo laetaris quia forsan cras moriaris?Per nullam sortem poteris depellere mortem.Cur caro laetaris quia vermibus esca pararis?Hic, locus est flendi, sed ibi est peccata luendi.Postea gaudebunt qui nunc sua crimina flebunt.Iam non laetetur qui gaudia summa meretur.Gaudia stultorum cumulant tormenta dolorum.Talia prudentes fugiunt, ea despicientes.Cur caro non spernis quae pretereuntia cernis?Nonne vides mundum miserum, et pariter moribundumSub gladio dirae mortis languendo perire?Mors resecat, mors omne necat quod in orbe creatur,Magnificos premit et modicos, cunctis dominatur.Nobilium tenet imperium, nullumq: vereturTam ducibus quam principibus communis habetur.Mors juuenes rapit atq: senes, nulli miseretur,Illa fremit, genus omne tremit quod in orbe moueturIlla ferit, caro tota perit dum sub pede mortisConteritur, nec eripitur vir robore fortis.Cur igitur qui sic moritur vult magnificari?Diuitias sibi cur nimias petit ille parari?Instabiles sumus et fragiles, multisq: ruinisAtterimur, dum sic trahimur sub tempore finis.Pretereunt et non redeunt mortalia quaequeNaec statio manet in dubio sic nocte diequeVita breuis velut vmbra levis sic annihilatur.Sic vadit, subitoq: cadit dum stare putatur.Quis redimit cum mors perimit, quia munera nunquamNec pretium nec seruitium mors accipit vnquam?Sed quid plura loquar? nulli mors invida parcit,Non euadit inops, nec qui marsupia farcit.Non igitur cesses ea quae bona sunt operari,Nam mors non cessat tibi nocte dieq: minari.Amplius in rebus noli sperare caducis.Sed cupiat tua mens aeternae gaudia lucis.Falliter insipiens vitae praesentis amore,Sed nouit sapiens quanto sit plena doloreQuidquid formosum mundus gerit et speciosum.Floris habet morem cui dat natura colorem.Mox vt siccatur totus color annihilatur,Postea nec florem monstrat, nec spirat odorem.Regia majestas, omnis terrena potestas,Prosperitas rerum, series longinqua dierumIbit, et absq: morâ cum mortis venerit hora.Mundi quid sit honor ego nunc tibi scribere conor.Nosti quippe satis quam nil ferat vtilitatis.Praedia terrarum, possessio diuitiarum,Fabrica murorum, grandis structura domorum,Gloria mensarum, cum deliciis epularum,Insignesq: thori pariterq: scyphiq: decori,Resplendens vestis quae moribus obstat honestis,Grex armentorum, spaciosus cultus agrorum,Fertile vinetum diuersâ vite repletum,Gratia natorum, dilectio dulcis eorum,Cuncta relinquentur, nec post haec inuenientur.Quod breuiter durat quis prudens quaerere curat?Non metuens hominem faciet mors aspera finemRebus mundanis mendacibus, et malè sanis.Causa gravis scelerum cessabit amor mulierum.Colloquium quarum non est nisi virus amarum,Praebens sub mellis dulcedine pocula fellis.Nam decus illarum laqueus fallax animarum,Cum verbis blandis mendacibus atq: nephandisIllaqueant, stultosq: ferunt ad tartara multos.Omnia transibunt, et gaudia vana peribunt,Et faciunt fructum tristem per faecula luctum.Omnibus hoc dico ne se subdent inimico.Ne supplantentur qui subditi in his retinentur.Noli confundi miserâ dulcedine mundi.Nam sua dulcedo dilabitur ordine faedo.Quae trepidas mentes et mollia quaeq: sequentesFallit mulcendo carnem, blandeq: fovendo.Postea finitur, nec dulcis tunc reperitur,Sed fit amara nimis nec adaequans vltima primis,Et grauiter pungit miseros, quos primitus vngit.Nam sic illusus et semper mollibus vsus.Damnatos dignè post mortem torret in igne.Atq: voluptatem conuertit in anxietatem,Et fit flamma furens illos sine fine perurens.Talia lucra ferent studiis qui talibus haerent.Sed qui saluari vult perpetuoq: beariChristo deuotum studeat se tradere totumHujus inhaerendo praeceptis, et faciendoQuae scripturarum monstrant documenta sacrarum.Accipiet verè qui vult haec jussa tenereSedibus in laetis aeternae dona quietis.Quae cunctis dantur qui corde Deo famulantur,Atq: ea qui spernunt quae praetereuntia cernuntHic est seruorum requies, et vita suorum,Gaudia quae praestat, tribulatio nulla molestat,Gloria solennis manet illic, paxq: perennis.Semper honoratos facit hos Deus atq: beatosQuos recipit secum. Sed quamuis judicet aequum,Plura tamen dantur sanctis, quàm promereantur.Omnia dat gratis fons diuinae pietatis,Proq: labore breui bona confert perpetis aeui.His qui salvantur semper bona multa parantur.Sic mala multa malis properat mors exitialis.Isti gaudebunt, isti sine fine dolebunt.Nemo potest fari, nec scribere, nec meditariGaudia justorum, nec non tormenta malorum.Heu malè fraudatur, vah! stultè ludificatur,Qui propter florem mundi, vanumq: decorem,Qui prius apparet quasi flos, et protinus aret,Vadit ad infernum perdens diadema supernum,Quod dominus donat cunctis, quos ipse coronat.Errat homo verè qui cum bona possit habere,Sponte subit paenas, infernalesq: catenas.Huius amor mundi putei petit ima profundi,Protinus extinctus, moritur qui mittitur intus,Semper ad ima cadit, semper mors obuia vadit,Nec venit ad metas mortis miserabilis aetas,Nescit finiri, semperq: videtur oriri,Semper vexando, semper gemitus provocando,Ingerit ardores, infinitosq: dolores.Sunt ibi serpentes flammas ex ore vomentes,Fumosos dentes, et guttura torva gerentes,A flatu quorum pereunt animae miserorum.Sunt ibi tortores serpentibus horridiores,Difformes, nigri, sed non ad verbera pigri,Nunquam lassantur, sed semper ad hoc renouantur,Et male feruentes sunt ad tormenta recentes.Semper tristati sunt ad tormenta parati.Semper et ardescunt, nec cessant, nec requiescunt,Non exstirpantur nec parcunt nec miserantur,Quàm malè damnatur, quàm fortiter excruciaturQui fert tantorum feritatem suppliciorum.Quid tunc thesauri, quid acervus proderit auri,Cum peccatores mittuntur ad inferioresInferni latebras, imas pariterq: tenebras,Semper passuri, nec ab his vnquam redituri?Tunc flens et tristis qui poenis traditur istis,Mallet praeteritae quod in omni tempore vitaePauper vixisset, quam diuitias habuisset.Stat malè securus qui protinus est moriturus.Non bene laetatur cui paena dolorq: paratur.Non igitur cures gazas acquirere plures,Gazas fallaces incertas atque fugaces,Quae magis optantur cum plenius accumulantur.Haec faciunt mentes semper majora petentes.Divitiae tales sunt omnibus exititiales,Nam sibi credentes faciunt miseros, et egentes.Post carnis vitam per blandimenta nutritam,Expertesque boni traduntur perditioni,Nemo tamen credat quod ab ista luce recedat,Ignibus arsurus, vel propter opes periturus,Si proprium servet, si divitias coacervet.Quamvis sit rarum, poterit possessor earum.Juste salvari, fugiat si nomen avari,Vivat prudenter, gazas habeat sapienter,Non abscondendo, sed egenis distribuendo.Sed satis est notum quod plus dimittere totumProdest, quam temerè quae sunt nocitura tenere.Tutius est verè mortem fugiendo cavere,Quam prope serpentem procumbere virus habentem.Sic est in mundo, quarè tibi consilium doQuatenus hoc spreto te tradas pectore laetoServitio Christi, cui traditus ipse fuisti.Hic tibi praebebit regnum quod fine carebit.Huic si servieris celsis opibus potieris,Tollere quas fures nequeunt, nec rodere mures.Collige thesaurum qui gemmas vineat et aurum.Quaere bonos mores, thesauros interiores.Gazas congestas mentis praecellit honestas.Nam miser est et erit qui mundi prospera quaerit.Est dives vere qui non ea poscit habere,Qui bonus est intus fidei quoq: numine tinctus,Semper honestatis studium tenet et probitatis.Cum bona quis tractat tunc se virtutibus aptatSi nihil est sordis quod polluat intima cordis.His delectatur Dominus qui cor speculatur,Thesaurus talis preciosus spiritualis.Comparat aeternam vitam, patriamq: supernam,Congregat in coelis thesaurum quisq: fidelis,Perq: bonos mores ad summos tendit honores,Nec modo vult fieri locuples, nec major haberi.Sed semper minimus semper despectus et imus.Plus paupertatem cupiens quam prosperitatem,Hancq: libens tolerat quia caeli gaudia sperat.Pauper amabilis et venerabilis et benedictus.Dives inutilis et miserabilis et maledictus.Pauper laudatur cum dives vituperatur.Qui bona negligit et mala diligit intrat abyssum,Nulla potentia nulla pecunia liberat ipsum.Est miserabilis insatiabilis illa vorago.Ast ubi mergitur horrida cernitur omnis imago.Haec cruciamina enim ob sua crimina promeruerunt,Vir miserabilis Evaq: stebilis haec subierunt.Jussa Dei pia quiq: salubria si tenuissent,Vir necq: famina, nec quoq: semina morte ruissent.Sed quia spernere jussaq: solvere non timueruntMors gravis irruit, hoc merito fuit, et perierunt.Janua mortis laesio fortis crimen eorumAttulit orbi semina morbi totq: malorum.Illa parentes atq: sequentes culpa peremit,Atq: piarum deliciarum munus ademit.Flebile fatum dans cruciatum dansq: dolorem.Illa mereri, perdere veri regis amorem.Tam lachrimosâ tamque perosâ morte perire.Atq: ferorum suppliciorum claustra subire.Est data saevam causa per Evam perditionis,Dum meliorem sperat honorem voce Draconis.Haec malens credens, nos quoq: laedens crimine magnoOmnia tristi subdidit isti saecula damno.Stirps miserorum paena dolorum postea crevit.His quoq: damnis pluribus annis subdita flevit.Tunc Deus omnipotens qui verbo cuncta creavit.Sic cecidisse dolens hominem, quem semper amavit,Ipse suum verbum transmisit ad infima mundiExulibus miseris aperire viam redeundi.Filius ergo Dei descendit ab arce superna.Nunquam descendens à majestate paterna.Qui corpus cum animâ sumens e numine salvoProcessit natus sacro de virginis alvo,Verus homo verusq: Deus pius et miserator,Verus Salvator nostraeq: salutis amator.Vivendiq: volens nobis ostendere normam,Se dedit exemplum rectamq: per omnia formam,Insuper et multos voluit sufferre labores,Atq: dolore suo nostros auferre doloresSponte sua moriens mortem moriendo peremit,Et sic perpetua miseros à morte redemit.Succurrens miseris mortali peste gravatis.Quod non debebat persolvit fons pietatis.Pondera nostra ferens penitus nos exoneravit,Et quidquid crimen vetus abstulerat reparavit.Nam de morte suâ redivivus uti leo fortisRestituit vitam prostrato principe mortis.Sic Domini pietas mundum non passa perire,Fecit nos miseros ád gaudia prima venire.Jam satis audisti frater quae gratia ChristiSic nos salvavit, nostrumq: genus raparavit.Si sapis hoc credas, nec ab hâc ratione recedas.Sed quid lucratur credens qui non operatur?Hic male se laedit. Male vivens non bene credit.Crede mihi magnum facit illa fides sibi damnum,Morteque mactatur, quia mortua jure vocatur.Hunc facit ipsa mori sub judicio gravioriQuam si nescisset fidei quid dogma fuisset.Quod loquor est notum retinentibus utile totum,Frater id ausculta, veniunt tibi commoda multaSi retinere velis, quia sic eris ipse fidelis.Hanc per virtutem poteris sperare salutem.Atque beatus eris si quae bona sunt opereris.Ergo verborum semper memor esto meorum.Cura tuae mentis semper sit in his documentis.Si vis salvari semper studeas imitariVitam justorum, fugiens exempla malorum.Illis jungaris quorum pia facta sequaris.Elige sanctorum consortia, non reproborum.O quam ditantur qui caelica regna lucrantur!Sic exaltantur qui sanctis associantur,Vivunt jocundi qui spernunt gaudia mundi,Qui carnis miserae norunt vitium omne cavere.Sub pedibus quorum victus jacet hostis eorum.His dabitur verè Dominum sine fine videre,Angelicusq: chorus divinâ laude sonorus,Cum quibus ante Deum referunt cum laude tropaeum.Quod tibi nunc dico si serves corde pudicoHos inter caetus vives sine tempore laetus.Sed miseri flebunt quia gaudia nulla videbunt.Nunquam cum reprobis tribuatur portio nobis.Ad paenas ibunt, et sic sine fine peribunt.Mundus ad hanc partem per daemonis attrahit artem,Isti haec dona ferent qui sordibus ejus adhaerent.Sensu discreto quae sunt nocitura caveto,Pervigili cura semper meditare futura.Quam fera quam fortis veniet destructio mortis!Quae via pandetur, cum spiritus egredietur!Quid sit facturus, vel quos comites habiturus!Quàm miser infernus, quùm nobilis ordo supernus!Quae mala damnatis, quae sunt bona parta beatis!Quantum gaudebunt quos gaudia summa replebunt!Quos illustrabit quos semper laetificabitVisio sancta Dei, splendorq: Dei faciei!Talia quaerenti venient nova gaudia menti.Cum studio tali dulcedine spiritualiMens tua pascetur, si jugiter haec meditetur.Hoc studium mentem Domino facit esse placentem.Curas terrenas magno cruciamine plenas.Funditus expellit, vitiorum germina vellit.Sic terrenorum mens tacta timore dolorum.Deserit errorem, mundiq: repellit amorem.Postea summorum flagrescit amore bonorum.Confert tale bonum Domini durabile donum.Nam cum mutatur mala mens Deus hoc operatur.Virtutum munus praestare potest Deus unus.Qui sic servorum docet intus corda suorum.Qui bona sectantur, vel qui purè meditantur.Sic Dominus mores levat illos ad meliores,Quos penitentes videt auxiliumque petentes,Ergo fide purâ Christo te subdere cura.Auxilio cujus fugias mala temporis hujusAtria sunt caeli verè patefacta fideli.Semper ibi vives divino munere divesSi vis sincerè Domini praecepta tenere.Christo junguntur sua qui praecepta sequuntur.Nam decus aeternum datur his regnumque supernum.Gloria caelestis Paradisi, caelica vestisHos faciet laetos, et pax aeterna quietos.Num delectaris cum talia praemeditaris,Ista libens audis, et ad haec pia gaudia plaudis?Nec tamen ignores per magnos ista laboresSanctis adquiri, nec fortuitò reperiri.Sed quamvis gratis tribuat Deus ista beatis,Nemo tamen segnis vitae fert dona perennis,Ni melior factus, proprios correxerit actus.Quem satis his dignum Dominus vult esse benignum.Promptum ferventem non otia vana sequentem.De regno caeli non credit mente fideliInsipiens et hebes, sed tu bene credere debes.Christo dicenti, rapiunt illud violenti.Scilicet austeri, sed distinguendo severi,Mollia spernentes, et carni vim facientes,Semper et intenti Domino, parere jubenti.Est caro nota satis, quod habet nihil vtilitatis.Spiritus inde perit si corpus dulcia quaerit.Et dum vexatur caro, Spiritus alleviatur:Cumq: relaxatur mortaliter ille gravatur.Omne quod ostendo potes ipse videre legendo.Indice scripturâ poteris cognoscere plura.Vitam quaerenti dat iter sacra lectio menti.Accipe scriptorum frater documenta meorum,Quae sibi monstravi, quae dulciter insinuavi.Non ea corde gravi teneas, sed pectore suavi,Si te virtutis delectat, iterq: salutis.Quicquid enim scripsi multum tibi proderit ipsi.Nam rex caelestis, quem nil latet, est mihi testis,Nil tibi narravi nisi quod prodesse putavi.Nec ratio veri debet tibi dura videri,Namq: per angustum dixi tibi currere justum.Sic probus ascendit, dum semper ad ardua tendit.Hunc facias cursum si vis ascendere sursum.Fortassis puero tibi frustra dicere quaeroJustum sermonem, quia non capis hanc rationem.Sed pater immensus det perspicuos tibi sensus,Roboret aetatem, tribuatq: tibi probitatem.Filius ergo Dei, spes nostrae progeniei,Autor honestatis, fons perpetuae bonitatis,Virtutum flores, et honestos det tibi mores.Spiritus amborum, qui tangit corda piorum,Et sine verborum sonitu, sit doctor eorum,Ipse tuam mentem regat, et faciat sapientem,Recte credentem, monitus veros retinentem.Ut bene vivendo, mandataq: sancta tenendoLaetitiam verè lucis merearis habere.Quae tenebras nescit, miroq: decore nitescit,Et cuicunq: datur sine fine is laetificatur.Hoc tibi det munus qui regnat, trinus et unus.

Vox diuina monet quod nemo spem sibi ponet

In rebus mundi, quae causam dant pereundi.

Si quis amat Christum mundum non diligat istum

Sed quasi faetorem spernens illius amorem,

Aestimet obscaenum, quod mundus credit amaenum.

Totum huic vilescit iam quidquid in orbe nitescit,

Vitat terrenum decus vt mortale venenum.

Abiectoq: foris caeno carnalis amoris,

Ad regnum caeli suspirat mente fideli,

Atq: fide plena paradisi speret amaena.

Tu quoq: frater ita carnis contagia vita

Vt placeas Christo, mundo dum vivis in isto.

Nec tibi sint curae res ad nihilum rediturae.

Quae cito labuntur, multoq: labore petuntur.

Cur homo laetaris quia forsan cras moriaris?

Per nullam sortem poteris depellere mortem.

Cur caro laetaris quia vermibus esca pararis?

Hic, locus est flendi, sed ibi est peccata luendi.

Postea gaudebunt qui nunc sua crimina flebunt.

Iam non laetetur qui gaudia summa meretur.

Gaudia stultorum cumulant tormenta dolorum.

Talia prudentes fugiunt, ea despicientes.

Cur caro non spernis quae pretereuntia cernis?

Nonne vides mundum miserum, et pariter moribundum

Sub gladio dirae mortis languendo perire?

Mors resecat, mors omne necat quod in orbe creatur,

Magnificos premit et modicos, cunctis dominatur.

Nobilium tenet imperium, nullumq: veretur

Tam ducibus quam principibus communis habetur.

Mors juuenes rapit atq: senes, nulli miseretur,

Illa fremit, genus omne tremit quod in orbe mouetur

Illa ferit, caro tota perit dum sub pede mortis

Conteritur, nec eripitur vir robore fortis.

Cur igitur qui sic moritur vult magnificari?

Diuitias sibi cur nimias petit ille parari?

Instabiles sumus et fragiles, multisq: ruinis

Atterimur, dum sic trahimur sub tempore finis.

Pretereunt et non redeunt mortalia quaeque

Naec statio manet in dubio sic nocte dieque

Vita breuis velut vmbra levis sic annihilatur.

Sic vadit, subitoq: cadit dum stare putatur.

Quis redimit cum mors perimit, quia munera nunquam

Nec pretium nec seruitium mors accipit vnquam?

Sed quid plura loquar? nulli mors invida parcit,

Non euadit inops, nec qui marsupia farcit.

Non igitur cesses ea quae bona sunt operari,

Nam mors non cessat tibi nocte dieq: minari.

Amplius in rebus noli sperare caducis.

Sed cupiat tua mens aeternae gaudia lucis.

Falliter insipiens vitae praesentis amore,

Sed nouit sapiens quanto sit plena dolore

Quidquid formosum mundus gerit et speciosum.

Floris habet morem cui dat natura colorem.

Mox vt siccatur totus color annihilatur,

Postea nec florem monstrat, nec spirat odorem.

Regia majestas, omnis terrena potestas,

Prosperitas rerum, series longinqua dierum

Ibit, et absq: morâ cum mortis venerit hora.

Mundi quid sit honor ego nunc tibi scribere conor.

Nosti quippe satis quam nil ferat vtilitatis.

Praedia terrarum, possessio diuitiarum,

Fabrica murorum, grandis structura domorum,

Gloria mensarum, cum deliciis epularum,

Insignesq: thori pariterq: scyphiq: decori,

Resplendens vestis quae moribus obstat honestis,

Grex armentorum, spaciosus cultus agrorum,

Fertile vinetum diuersâ vite repletum,

Gratia natorum, dilectio dulcis eorum,

Cuncta relinquentur, nec post haec inuenientur.

Quod breuiter durat quis prudens quaerere curat?

Non metuens hominem faciet mors aspera finem

Rebus mundanis mendacibus, et malè sanis.

Causa gravis scelerum cessabit amor mulierum.

Colloquium quarum non est nisi virus amarum,

Praebens sub mellis dulcedine pocula fellis.

Nam decus illarum laqueus fallax animarum,

Cum verbis blandis mendacibus atq: nephandis

Illaqueant, stultosq: ferunt ad tartara multos.

Omnia transibunt, et gaudia vana peribunt,

Et faciunt fructum tristem per faecula luctum.

Omnibus hoc dico ne se subdent inimico.

Ne supplantentur qui subditi in his retinentur.

Noli confundi miserâ dulcedine mundi.

Nam sua dulcedo dilabitur ordine faedo.

Quae trepidas mentes et mollia quaeq: sequentes

Fallit mulcendo carnem, blandeq: fovendo.

Postea finitur, nec dulcis tunc reperitur,

Sed fit amara nimis nec adaequans vltima primis,

Et grauiter pungit miseros, quos primitus vngit.

Nam sic illusus et semper mollibus vsus.

Damnatos dignè post mortem torret in igne.

Atq: voluptatem conuertit in anxietatem,

Et fit flamma furens illos sine fine perurens.

Talia lucra ferent studiis qui talibus haerent.

Sed qui saluari vult perpetuoq: beari

Christo deuotum studeat se tradere totum

Hujus inhaerendo praeceptis, et faciendo

Quae scripturarum monstrant documenta sacrarum.

Accipiet verè qui vult haec jussa tenere

Sedibus in laetis aeternae dona quietis.

Quae cunctis dantur qui corde Deo famulantur,

Atq: ea qui spernunt quae praetereuntia cernunt

Hic est seruorum requies, et vita suorum,

Gaudia quae praestat, tribulatio nulla molestat,

Gloria solennis manet illic, paxq: perennis.

Semper honoratos facit hos Deus atq: beatos

Quos recipit secum. Sed quamuis judicet aequum,

Plura tamen dantur sanctis, quàm promereantur.

Omnia dat gratis fons diuinae pietatis,

Proq: labore breui bona confert perpetis aeui.

His qui salvantur semper bona multa parantur.

Sic mala multa malis properat mors exitialis.

Isti gaudebunt, isti sine fine dolebunt.

Nemo potest fari, nec scribere, nec meditari

Gaudia justorum, nec non tormenta malorum.

Heu malè fraudatur, vah! stultè ludificatur,

Qui propter florem mundi, vanumq: decorem,

Qui prius apparet quasi flos, et protinus aret,

Vadit ad infernum perdens diadema supernum,

Quod dominus donat cunctis, quos ipse coronat.

Errat homo verè qui cum bona possit habere,

Sponte subit paenas, infernalesq: catenas.

Huius amor mundi putei petit ima profundi,

Protinus extinctus, moritur qui mittitur intus,

Semper ad ima cadit, semper mors obuia vadit,

Nec venit ad metas mortis miserabilis aetas,

Nescit finiri, semperq: videtur oriri,

Semper vexando, semper gemitus provocando,

Ingerit ardores, infinitosq: dolores.

Sunt ibi serpentes flammas ex ore vomentes,

Fumosos dentes, et guttura torva gerentes,

A flatu quorum pereunt animae miserorum.

Sunt ibi tortores serpentibus horridiores,

Difformes, nigri, sed non ad verbera pigri,

Nunquam lassantur, sed semper ad hoc renouantur,

Et male feruentes sunt ad tormenta recentes.

Semper tristati sunt ad tormenta parati.

Semper et ardescunt, nec cessant, nec requiescunt,

Non exstirpantur nec parcunt nec miserantur,

Quàm malè damnatur, quàm fortiter excruciatur

Qui fert tantorum feritatem suppliciorum.

Quid tunc thesauri, quid acervus proderit auri,

Cum peccatores mittuntur ad inferiores

Inferni latebras, imas pariterq: tenebras,

Semper passuri, nec ab his vnquam redituri?

Tunc flens et tristis qui poenis traditur istis,

Mallet praeteritae quod in omni tempore vitae

Pauper vixisset, quam diuitias habuisset.

Stat malè securus qui protinus est moriturus.

Non bene laetatur cui paena dolorq: paratur.

Non igitur cures gazas acquirere plures,

Gazas fallaces incertas atque fugaces,

Quae magis optantur cum plenius accumulantur.

Haec faciunt mentes semper majora petentes.

Divitiae tales sunt omnibus exititiales,

Nam sibi credentes faciunt miseros, et egentes.

Post carnis vitam per blandimenta nutritam,

Expertesque boni traduntur perditioni,

Nemo tamen credat quod ab ista luce recedat,

Ignibus arsurus, vel propter opes periturus,

Si proprium servet, si divitias coacervet.

Quamvis sit rarum, poterit possessor earum.

Juste salvari, fugiat si nomen avari,

Vivat prudenter, gazas habeat sapienter,

Non abscondendo, sed egenis distribuendo.

Sed satis est notum quod plus dimittere totum

Prodest, quam temerè quae sunt nocitura tenere.

Tutius est verè mortem fugiendo cavere,

Quam prope serpentem procumbere virus habentem.

Sic est in mundo, quarè tibi consilium do

Quatenus hoc spreto te tradas pectore laeto

Servitio Christi, cui traditus ipse fuisti.

Hic tibi praebebit regnum quod fine carebit.

Huic si servieris celsis opibus potieris,

Tollere quas fures nequeunt, nec rodere mures.

Collige thesaurum qui gemmas vineat et aurum.

Quaere bonos mores, thesauros interiores.

Gazas congestas mentis praecellit honestas.

Nam miser est et erit qui mundi prospera quaerit.

Est dives vere qui non ea poscit habere,

Qui bonus est intus fidei quoq: numine tinctus,

Semper honestatis studium tenet et probitatis.

Cum bona quis tractat tunc se virtutibus aptat

Si nihil est sordis quod polluat intima cordis.

His delectatur Dominus qui cor speculatur,

Thesaurus talis preciosus spiritualis.

Comparat aeternam vitam, patriamq: supernam,

Congregat in coelis thesaurum quisq: fidelis,

Perq: bonos mores ad summos tendit honores,

Nec modo vult fieri locuples, nec major haberi.

Sed semper minimus semper despectus et imus.

Plus paupertatem cupiens quam prosperitatem,

Hancq: libens tolerat quia caeli gaudia sperat.

Pauper amabilis et venerabilis et benedictus.

Dives inutilis et miserabilis et maledictus.

Pauper laudatur cum dives vituperatur.

Qui bona negligit et mala diligit intrat abyssum,

Nulla potentia nulla pecunia liberat ipsum.

Est miserabilis insatiabilis illa vorago.

Ast ubi mergitur horrida cernitur omnis imago.

Haec cruciamina enim ob sua crimina promeruerunt,

Vir miserabilis Evaq: stebilis haec subierunt.

Jussa Dei pia quiq: salubria si tenuissent,

Vir necq: famina, nec quoq: semina morte ruissent.

Sed quia spernere jussaq: solvere non timuerunt

Mors gravis irruit, hoc merito fuit, et perierunt.

Janua mortis laesio fortis crimen eorum

Attulit orbi semina morbi totq: malorum.

Illa parentes atq: sequentes culpa peremit,

Atq: piarum deliciarum munus ademit.

Flebile fatum dans cruciatum dansq: dolorem.

Illa mereri, perdere veri regis amorem.

Tam lachrimosâ tamque perosâ morte perire.

Atq: ferorum suppliciorum claustra subire.

Est data saevam causa per Evam perditionis,

Dum meliorem sperat honorem voce Draconis.

Haec malens credens, nos quoq: laedens crimine magno

Omnia tristi subdidit isti saecula damno.

Stirps miserorum paena dolorum postea crevit.

His quoq: damnis pluribus annis subdita flevit.

Tunc Deus omnipotens qui verbo cuncta creavit.

Sic cecidisse dolens hominem, quem semper amavit,

Ipse suum verbum transmisit ad infima mundi

Exulibus miseris aperire viam redeundi.

Filius ergo Dei descendit ab arce superna.

Nunquam descendens à majestate paterna.

Qui corpus cum animâ sumens e numine salvo

Processit natus sacro de virginis alvo,

Verus homo verusq: Deus pius et miserator,

Verus Salvator nostraeq: salutis amator.

Vivendiq: volens nobis ostendere normam,

Se dedit exemplum rectamq: per omnia formam,

Insuper et multos voluit sufferre labores,

Atq: dolore suo nostros auferre dolores

Sponte sua moriens mortem moriendo peremit,

Et sic perpetua miseros à morte redemit.

Succurrens miseris mortali peste gravatis.

Quod non debebat persolvit fons pietatis.

Pondera nostra ferens penitus nos exoneravit,

Et quidquid crimen vetus abstulerat reparavit.

Nam de morte suâ redivivus uti leo fortis

Restituit vitam prostrato principe mortis.

Sic Domini pietas mundum non passa perire,

Fecit nos miseros ád gaudia prima venire.

Jam satis audisti frater quae gratia Christi

Sic nos salvavit, nostrumq: genus raparavit.

Si sapis hoc credas, nec ab hâc ratione recedas.

Sed quid lucratur credens qui non operatur?

Hic male se laedit. Male vivens non bene credit.

Crede mihi magnum facit illa fides sibi damnum,

Morteque mactatur, quia mortua jure vocatur.

Hunc facit ipsa mori sub judicio graviori

Quam si nescisset fidei quid dogma fuisset.

Quod loquor est notum retinentibus utile totum,

Frater id ausculta, veniunt tibi commoda multa

Si retinere velis, quia sic eris ipse fidelis.

Hanc per virtutem poteris sperare salutem.

Atque beatus eris si quae bona sunt opereris.

Ergo verborum semper memor esto meorum.

Cura tuae mentis semper sit in his documentis.

Si vis salvari semper studeas imitari

Vitam justorum, fugiens exempla malorum.

Illis jungaris quorum pia facta sequaris.

Elige sanctorum consortia, non reproborum.

O quam ditantur qui caelica regna lucrantur!

Sic exaltantur qui sanctis associantur,

Vivunt jocundi qui spernunt gaudia mundi,

Qui carnis miserae norunt vitium omne cavere.

Sub pedibus quorum victus jacet hostis eorum.

His dabitur verè Dominum sine fine videre,

Angelicusq: chorus divinâ laude sonorus,

Cum quibus ante Deum referunt cum laude tropaeum.

Quod tibi nunc dico si serves corde pudico

Hos inter caetus vives sine tempore laetus.

Sed miseri flebunt quia gaudia nulla videbunt.

Nunquam cum reprobis tribuatur portio nobis.

Ad paenas ibunt, et sic sine fine peribunt.

Mundus ad hanc partem per daemonis attrahit artem,

Isti haec dona ferent qui sordibus ejus adhaerent.

Sensu discreto quae sunt nocitura caveto,

Pervigili cura semper meditare futura.

Quam fera quam fortis veniet destructio mortis!

Quae via pandetur, cum spiritus egredietur!

Quid sit facturus, vel quos comites habiturus!

Quàm miser infernus, quùm nobilis ordo supernus!

Quae mala damnatis, quae sunt bona parta beatis!

Quantum gaudebunt quos gaudia summa replebunt!

Quos illustrabit quos semper laetificabit

Visio sancta Dei, splendorq: Dei faciei!

Talia quaerenti venient nova gaudia menti.

Cum studio tali dulcedine spirituali

Mens tua pascetur, si jugiter haec meditetur.

Hoc studium mentem Domino facit esse placentem.

Curas terrenas magno cruciamine plenas.

Funditus expellit, vitiorum germina vellit.

Sic terrenorum mens tacta timore dolorum.

Deserit errorem, mundiq: repellit amorem.

Postea summorum flagrescit amore bonorum.

Confert tale bonum Domini durabile donum.

Nam cum mutatur mala mens Deus hoc operatur.

Virtutum munus praestare potest Deus unus.

Qui sic servorum docet intus corda suorum.

Qui bona sectantur, vel qui purè meditantur.

Sic Dominus mores levat illos ad meliores,

Quos penitentes videt auxiliumque petentes,

Ergo fide purâ Christo te subdere cura.

Auxilio cujus fugias mala temporis hujus

Atria sunt caeli verè patefacta fideli.

Semper ibi vives divino munere dives

Si vis sincerè Domini praecepta tenere.

Christo junguntur sua qui praecepta sequuntur.

Nam decus aeternum datur his regnumque supernum.

Gloria caelestis Paradisi, caelica vestis

Hos faciet laetos, et pax aeterna quietos.

Num delectaris cum talia praemeditaris,

Ista libens audis, et ad haec pia gaudia plaudis?

Nec tamen ignores per magnos ista labores

Sanctis adquiri, nec fortuitò reperiri.

Sed quamvis gratis tribuat Deus ista beatis,

Nemo tamen segnis vitae fert dona perennis,

Ni melior factus, proprios correxerit actus.

Quem satis his dignum Dominus vult esse benignum.

Promptum ferventem non otia vana sequentem.

De regno caeli non credit mente fideli

Insipiens et hebes, sed tu bene credere debes.

Christo dicenti, rapiunt illud violenti.

Scilicet austeri, sed distinguendo severi,

Mollia spernentes, et carni vim facientes,

Semper et intenti Domino, parere jubenti.

Est caro nota satis, quod habet nihil vtilitatis.

Spiritus inde perit si corpus dulcia quaerit.

Et dum vexatur caro, Spiritus alleviatur:

Cumq: relaxatur mortaliter ille gravatur.

Omne quod ostendo potes ipse videre legendo.

Indice scripturâ poteris cognoscere plura.

Vitam quaerenti dat iter sacra lectio menti.

Accipe scriptorum frater documenta meorum,

Quae sibi monstravi, quae dulciter insinuavi.

Non ea corde gravi teneas, sed pectore suavi,

Si te virtutis delectat, iterq: salutis.

Quicquid enim scripsi multum tibi proderit ipsi.

Nam rex caelestis, quem nil latet, est mihi testis,

Nil tibi narravi nisi quod prodesse putavi.

Nec ratio veri debet tibi dura videri,

Namq: per angustum dixi tibi currere justum.

Sic probus ascendit, dum semper ad ardua tendit.

Hunc facias cursum si vis ascendere sursum.

Fortassis puero tibi frustra dicere quaero

Justum sermonem, quia non capis hanc rationem.

Sed pater immensus det perspicuos tibi sensus,

Roboret aetatem, tribuatq: tibi probitatem.

Filius ergo Dei, spes nostrae progeniei,

Autor honestatis, fons perpetuae bonitatis,

Virtutum flores, et honestos det tibi mores.

Spiritus amborum, qui tangit corda piorum,

Et sine verborum sonitu, sit doctor eorum,

Ipse tuam mentem regat, et faciat sapientem,

Recte credentem, monitus veros retinentem.

Ut bene vivendo, mandataq: sancta tenendo

Laetitiam verè lucis merearis habere.

Quae tenebras nescit, miroq: decore nitescit,

Et cuicunq: datur sine fine is laetificatur.

Hoc tibi det munus qui regnat, trinus et unus.

The investigations of Grimm, Schmeller, Edelestand du Meril, Thomas Wright, and H. Hagen, together with the translations of Mr. J. A. Symonds (“Wine, Women, and Song”), are familiarizing us with the fact that Latin verse had other than churchly and edifying uses in the Middle Ages. One of the most important of the mediaeval collections in this department is a manuscript of the thirteenth century, long preserved in the monastery of Brauburen Benedictbeure, in Bavaria, but now in München. It was edited by J. Andreas Schmeller, in 1847, at Stuttgardt, and his edition was reprinted at Breslau, in 1883. From it Mr. Symonds draws most of his material for his volume of translations.

I find among Mr. Duffield’s papers some specimens of these poems of the Bavarian collection, which I think fitted to illustrate the literary relations of the Latin hymns, and therefore they are inserted here.

Iste mundusFuribundusFalsa praestat gaudia,Quae defluuntEt decurruntCeu campi lilia.

Iste mundus

Furibundus

Falsa praestat gaudia,

Quae defluunt

Et decurrunt

Ceu campi lilia.

Res mundana,Vita vanaVera tollit praemia,Nam inpellitEt submergitAnimas in tartara.

Res mundana,

Vita vana

Vera tollit praemia,

Nam inpellit

Et submergit

Animas in tartara.

Quod videmusVel tacemusIn praesenti patria,DimittemusVel perdemusQuasi quercus folia.

Quod videmus

Vel tacemus

In praesenti patria,

Dimittemus

Vel perdemus

Quasi quercus folia.

Res carnalis,Lex mortalisValde transitoria,Frangit, transitVelut umbra,Quae non est corporea.

Res carnalis,

Lex mortalis

Valde transitoria,

Frangit, transit

Velut umbra,

Quae non est corporea.

ConteramusConfringamusCarnis desideria,Ut cum iustisEt electisCelestia nos gaudiaGratulariMercamurPer aeterna secula.

Conteramus

Confringamus

Carnis desideria,

Ut cum iustis

Et electis

Celestia nos gaudia

Gratulari

Mercamur

Per aeterna secula.

Lo! this our worldTo wrath is hurled,Its joys are false and silly;Which pass away,And never stay,As on the plain the lily.

Lo! this our world

To wrath is hurled,

Its joys are false and silly;

Which pass away,

And never stay,

As on the plain the lily.

This mundane strife,This empty life,Yet offers honors truly;It onward drives,And sinks our livesIn Hades most unduly.

This mundane strife,

This empty life,

Yet offers honors truly;

It onward drives,

And sinks our lives

In Hades most unduly.

And when we see,Or silent be,Wherever we are stopping,We put it by,Or let it fly,As oaks their leaves are dropping.

And when we see,

Or silent be,

Wherever we are stopping,

We put it by,

Or let it fly,

As oaks their leaves are dropping.

This carnal fact,This mortal act,Will glide away before us;It breaks and flakesAs darkness makesA shadow-region o’er us.

This carnal fact,

This mortal act,

Will glide away before us;

It breaks and flakes

As darkness makes

A shadow-region o’er us.

We try in vain,We use with painThe pleasures which are carnal;For with the justAnd blest we mustCare more for joys supernal.To song and praiseWe give our days,Through ages still eternal.

We try in vain,

We use with pain

The pleasures which are carnal;

For with the just

And blest we must

Care more for joys supernal.

To song and praise

We give our days,

Through ages still eternal.

Exul ego clericusAd laborem natusTibulor multociensPaupertati datus.

Exul ego clericus

Ad laborem natus

Tibulor multociens

Paupertati datus.

Literarum studiisVellem insudareNisi quod inopiaCogit me cessare.

Literarum studiis

Vellem insudare

Nisi quod inopia

Cogit me cessare.

Ille meis tenuisNimis est amictus,Saepe frigus patiorCalore relictus.

Ille meis tenuis

Nimis est amictus,

Saepe frigus patior

Calore relictus.

Interesse laudibusNon possum divinis,Nec missae nec vesperae,Dum cantetur finis.

Interesse laudibus

Non possum divinis,

Nec missae nec vesperae,

Dum cantetur finis.

I’m an exile clerical,Born to toil and troubles,And while I am,Poverty redoubles.

I’m an exile clerical,

Born to toil and troubles,

And while I am,

Poverty redoubles.

In a literary lineI should wish to travelIf a lack of wordly goodsDidn’t always cavil.By that cloak—too thin at best—I am scarce defended;And I suffer cold enoughWhen the fire is ended.How can I sing praises, then,Where I may be wanted,Staying mass and vespers outTill the amen’s chanted?Monachi sunt nigriEt in regula sunt pigriBene cucullatiEt male coronati.Quidam sunt caniEt sensibus prophani,Quidam sunt fratres,Et verentur ut patres,Dicuntur “Norpertini”Et non Augustini,In cano vestimentoNovo gaudent invento.The monks are all black,In their rules they’re a lazy pack;Mightily well gowned,And wretchedly crowned.Some are dirty whelps,Whose senses are no helps;But some, indeed, are brothers,Like fathers are some others.They are called NorpertinesAnd not Augustines;In raiment of white,In new things they delight.APPENDIX III.In the account of theDies Irae, onpage 250, there is a reference to the following poem by Jsu-Justus Kerner, the Swabian poet and mystic, which I find translated among Mr. Duffield’s papers:THE FOUR CRAZED BROTHERS.Shrivelled into corpselike thinnessFour within the madhouse sit;From their pallid lips no sentenceTells of either sense or wit.Starkly there they face each other,Each more gloomy than his brother.Hark! the hour of midnight strikingLifts their very hair with fright;Then at last their lips are open,Then they chant with muffled might:Dies irae, dies illa,Solvet saeclum in favilla!Once they were four evil brothers,Drunk and clamorous withal,Who with lewd and ribald dittiesThrough the holy night would brawl,Heeding not their father’s warning,Even friend’s remonstrance scorning.Gape their mouths for very horror,But no word will issue thence;God’s eternal vengeance strikes them,Chilled they stand without defence;White their hair and pale their faces,Madness every mind erases!Then the old man, dying, turned himTo his wicked sons, and said:Doth not that cold form affright youWhich shall lead us to the dead?Dies irae, dies illa,Solvet saeclum in favilla!Thus he spoke and thence departed,But it moved them not at all;Though he passed to peace unending,While for them should justice call,As their lives to strife were given,Near to hell and far from heaven.Thus they lived and thus they revelled,Until many a year had fled;Others’ sorrow cost them nothing,Blanched no hair upon the head;Jolly brothers! they were ableTo hold God and sin a fable!But at last, as midnight found themDrunkly reeling from the feast,Hark! the song of saints was liftedThrough the church, and high increased;“Cease your barking, hounds!” they shouted,As with Satan’s mouth undoubted.Then they rushed, those wicked brothers,Roughly through the holy door;But, as though at final judgment,Down they heard that chorus pour.FOOTNOTES[1]Of course the champions of papal infallibility are at great pains to deny this. But all the contemporary writers, such as Athanasius, Hilary, and Jerome, assert it, and against it there is nothing buta prioriassumptions and the assertion that the third Sirmian formula signed by Liberius has been mistaken for the first, which was Arian. In Dr. Newman’sArians of the Fourth Century, pp. 433-40, there is a careful account of the three Sirmian formulas. The main fact never was denied until the necessities of the infallibility theory compelled the rewriting of history. Even the old Roman Breviary declares that “Liberius assented to the Arian mischief.”[2]See Dr. Dollinger’sFables respecting the Popes in the Middle Ages(New York, 1872), pp. 183-209. In 1582 Gregory XIII. was on the point of expunging his name from the Roman Martyrology, as Baronius had proven that he was neither a pope nor a martyr, but had died peaceably on his own estate near Rome. But the discovery of a stone with an inscription asserting his martyrdom turned the scale the other way. Modern scholarship stigmatizes the inscription as a fraud, and it is notable that the stone has disappeared.[3]Condensed fromAncient Rome in the Light of Modern Discoveries, by Professor Rodolfo Lanciani. Boston, 1888.[4]See Sir Alexander Croke’sHistory of Rhyming Verse. Oxford, 1828; Ferdinand Wolf’s standard treatise,Ueber die Lais, Sequenzen und Leiche. Heidelberg, 1841; August Fuchs’sDie Romanischen Sprachen in ihrem Verhältnisse zum Lateinischen, Halle, 1849; W. Corssen’sUeber die Aussprache, Vokalismus und Betonung der Lateinischen Sprache. Leipzig, 1868. Also Niebuhr’s article,Ueber das Alter des Lieds Lydia bella puella, in the third volume of theRheinisches Museum, Bonn, 1829; and Mr. S. V. Cole’s paper on “The Development of Form in the Latin Hymns,” in theAndover Reviewfor October, 1888.[5]This is a passage not discernible in the Psalms. Justin Martyr says that the Jews expunged it. Tertullian (Contra Marcion, III.) mentions it—and in two other places. Daniel,Thesaurus, I.: 162, has a learned note on the subject.[6]The same story, but not so well related, is in the life by Paul of Monte Cassino and is repeated in Bede (Hist. Angl. Lib. II. cap. 1). John’s Latin is a trifle cumbrous, but this is the literal translation of it.[7]Recently there has been a most admirable summary of these matters prepared by the Rev. Samuel M. Jackson for the fourteenth chapter of Dr. Philip Schaff’sHistory of the Christian Church.[8]The full inquiry can be pursued through Dan. V., 66 and II., 181; Neale,Sequentiae, p. 58; Du Meril,Poesies Populaires, p. 380, in Pearson’sSarum Sequences, and in Kehrein.[9]Poesies Populaires: Anterieures au Douxieme Siècle, p. 380. The language is worth quoting as it stands. He is speaking of Hermann. “Il avail fait, en outre, un grand nombre d’hymnes et de proses qui sauf leVeni, Sancte Spiritusque lui attribue Ego, semblent toutes perdues.”[10]HisVaria de Corrupto Statu Ecclesiae Poematawas reprinted in 1754, but even this is very scarce. There was an earlier publication of his of the same nature,Carmina Vetusta(1548), but whether it contained Bernard, I cannot say. Flacius was an unwearied searcher of the libraries of Europe for material to use on the Lutheran side of the great controversy.The poem was then reprinted at least six times: “by David Chytraeus at Bremen, 1597; at Rostock, 1610; at Leipzig, 1626; by Eilhard Lubinus, at Lunenburg, 1640; in Wachler’sNew Theological Annals, December, 1820; and in G. Ch. F. Mohnike’sStudien(Stralsund, 1824) I., 18.” Yet it had become so scarce that when I made my version of Dr. Trench’s cento, I could not find a complete copy in America. Since then I have received a copy of the edition of 1640 from a friend. Also the Boston Public Library has secured a copy of theVaria Poemata, which was once Theodore Parker’s, and bears the inscription, “A rare and curious book. T. P.”The English translations are: (1) Dr. Trench has rendered a few lines in the metre of the original. (2) Dr. John M. Neale’s “Rhythm of Bernard of Morlaix” (1858). (3) Judge Noyes in the “Seven Great Hymns of the Latin Church.” (4) Dr. Abraham Coles. (5) “The Heavenly Land, from theDe Contemptu Mundiof Bernard of Morlaix, rendered into corresponding English Verse,” by S. W. Duffield (1867). (6) A privately printed translation by “O. A. M.,” of Cherry Valley, N. Y. (Albany, 1867). (7) Gerard Moultrie inLyra Mystica(1869). (8) Rev. Jackson Mason (London, 1880). Besides this, an English clergyman has perpetrated the folly of rendering Dr. Neale’s paraphrase into Horatian Latin verse, which would puzzle Bernard himself to recognize as derived from him.[11]Custodia Pennensis habet locum Celani, de quo fuit frater Thomas, qui mandato apostolico scripsit sermone polito legendam primam beati Francisci et prosam de mortuis, quae decantatur in missa, scilicet “Dies irae, dies illa,” etc., fecisse dicitur.[12]Sequentiam illam olim celebrem, quae nunc excidit: “Sanctitatis nova signa,” cecinit frater Thomas de Celano, cujus et illa solemnis mortuorum: “Dies irae, dies illa” opus est, licet alii eam tribuere velint fratri Matthaeo Aquaspartano, cardinali ex minoritis desumpto.—Annales Minorum, Tom.II.,p.204 (Lyons, 1625.)Thomas de Celano, provinciae Pennensis, S. Francisci discipulas et socius, edidit ... librum de vita et miraculis S. Francisci ... communiter vocatum a fratribus legenda antiqua. Alteram legendam minorem prius ediderat, quae legebatur in choro...; sequentias tres, seu Prosas Rhythmicas, quarum prima in laudem S. Francisci incipit: “Fregit victor virtualis.” Secunda incipit: “Sanctitatis nova signa.” Tertia de Defunctis ab Ecclesiâ recepta: “Dies irae, dies illa.” Quam in versus Gallicos transtulit Benedictus Gononus Coelestinus et sancto Bonaventurae attribuit. Alii adscribunt Fr. Matthaeo cardinali Aquaspartano, et demum alii aliis auctoribus.—Syllabus Scriptorum et Martyrum Franciscanorum, p.323 (Rome, 1650.)

In a literary line

I should wish to travel

If a lack of wordly goods

Didn’t always cavil.

By that cloak—too thin at best—I am scarce defended;And I suffer cold enoughWhen the fire is ended.

By that cloak—too thin at best—

I am scarce defended;

And I suffer cold enough

When the fire is ended.

How can I sing praises, then,Where I may be wanted,Staying mass and vespers outTill the amen’s chanted?

How can I sing praises, then,

Where I may be wanted,

Staying mass and vespers out

Till the amen’s chanted?

Monachi sunt nigriEt in regula sunt pigriBene cucullatiEt male coronati.Quidam sunt caniEt sensibus prophani,Quidam sunt fratres,Et verentur ut patres,Dicuntur “Norpertini”Et non Augustini,In cano vestimentoNovo gaudent invento.

Monachi sunt nigri

Et in regula sunt pigri

Bene cucullati

Et male coronati.

Quidam sunt cani

Et sensibus prophani,

Quidam sunt fratres,

Et verentur ut patres,

Dicuntur “Norpertini”

Et non Augustini,

In cano vestimento

Novo gaudent invento.

The monks are all black,In their rules they’re a lazy pack;Mightily well gowned,And wretchedly crowned.Some are dirty whelps,Whose senses are no helps;But some, indeed, are brothers,Like fathers are some others.They are called NorpertinesAnd not Augustines;In raiment of white,In new things they delight.

The monks are all black,

In their rules they’re a lazy pack;

Mightily well gowned,

And wretchedly crowned.

Some are dirty whelps,

Whose senses are no helps;

But some, indeed, are brothers,

Like fathers are some others.

They are called Norpertines

And not Augustines;

In raiment of white,

In new things they delight.

In the account of theDies Irae, onpage 250, there is a reference to the following poem by Jsu-Justus Kerner, the Swabian poet and mystic, which I find translated among Mr. Duffield’s papers:

Shrivelled into corpselike thinnessFour within the madhouse sit;From their pallid lips no sentenceTells of either sense or wit.Starkly there they face each other,Each more gloomy than his brother.

Shrivelled into corpselike thinness

Four within the madhouse sit;

From their pallid lips no sentence

Tells of either sense or wit.

Starkly there they face each other,

Each more gloomy than his brother.

Hark! the hour of midnight strikingLifts their very hair with fright;Then at last their lips are open,Then they chant with muffled might:Dies irae, dies illa,Solvet saeclum in favilla!

Hark! the hour of midnight striking

Lifts their very hair with fright;

Then at last their lips are open,

Then they chant with muffled might:

Dies irae, dies illa,

Solvet saeclum in favilla!

Once they were four evil brothers,Drunk and clamorous withal,Who with lewd and ribald dittiesThrough the holy night would brawl,Heeding not their father’s warning,Even friend’s remonstrance scorning.

Once they were four evil brothers,

Drunk and clamorous withal,

Who with lewd and ribald ditties

Through the holy night would brawl,

Heeding not their father’s warning,

Even friend’s remonstrance scorning.

Gape their mouths for very horror,But no word will issue thence;God’s eternal vengeance strikes them,Chilled they stand without defence;White their hair and pale their faces,Madness every mind erases!

Gape their mouths for very horror,

But no word will issue thence;

God’s eternal vengeance strikes them,

Chilled they stand without defence;

White their hair and pale their faces,

Madness every mind erases!

Then the old man, dying, turned himTo his wicked sons, and said:Doth not that cold form affright youWhich shall lead us to the dead?Dies irae, dies illa,Solvet saeclum in favilla!

Then the old man, dying, turned him

To his wicked sons, and said:

Doth not that cold form affright you

Which shall lead us to the dead?

Dies irae, dies illa,

Solvet saeclum in favilla!

Thus he spoke and thence departed,But it moved them not at all;Though he passed to peace unending,While for them should justice call,As their lives to strife were given,Near to hell and far from heaven.

Thus he spoke and thence departed,

But it moved them not at all;

Though he passed to peace unending,

While for them should justice call,

As their lives to strife were given,

Near to hell and far from heaven.

Thus they lived and thus they revelled,Until many a year had fled;Others’ sorrow cost them nothing,Blanched no hair upon the head;Jolly brothers! they were ableTo hold God and sin a fable!

Thus they lived and thus they revelled,

Until many a year had fled;

Others’ sorrow cost them nothing,

Blanched no hair upon the head;

Jolly brothers! they were able

To hold God and sin a fable!

But at last, as midnight found themDrunkly reeling from the feast,Hark! the song of saints was liftedThrough the church, and high increased;“Cease your barking, hounds!” they shouted,As with Satan’s mouth undoubted.

But at last, as midnight found them

Drunkly reeling from the feast,

Hark! the song of saints was lifted

Through the church, and high increased;

“Cease your barking, hounds!” they shouted,

As with Satan’s mouth undoubted.

Then they rushed, those wicked brothers,Roughly through the holy door;But, as though at final judgment,Down they heard that chorus pour.

Then they rushed, those wicked brothers,

Roughly through the holy door;

But, as though at final judgment,

Down they heard that chorus pour.

[1]Of course the champions of papal infallibility are at great pains to deny this. But all the contemporary writers, such as Athanasius, Hilary, and Jerome, assert it, and against it there is nothing buta prioriassumptions and the assertion that the third Sirmian formula signed by Liberius has been mistaken for the first, which was Arian. In Dr. Newman’sArians of the Fourth Century, pp. 433-40, there is a careful account of the three Sirmian formulas. The main fact never was denied until the necessities of the infallibility theory compelled the rewriting of history. Even the old Roman Breviary declares that “Liberius assented to the Arian mischief.”[2]See Dr. Dollinger’sFables respecting the Popes in the Middle Ages(New York, 1872), pp. 183-209. In 1582 Gregory XIII. was on the point of expunging his name from the Roman Martyrology, as Baronius had proven that he was neither a pope nor a martyr, but had died peaceably on his own estate near Rome. But the discovery of a stone with an inscription asserting his martyrdom turned the scale the other way. Modern scholarship stigmatizes the inscription as a fraud, and it is notable that the stone has disappeared.[3]Condensed fromAncient Rome in the Light of Modern Discoveries, by Professor Rodolfo Lanciani. Boston, 1888.[4]See Sir Alexander Croke’sHistory of Rhyming Verse. Oxford, 1828; Ferdinand Wolf’s standard treatise,Ueber die Lais, Sequenzen und Leiche. Heidelberg, 1841; August Fuchs’sDie Romanischen Sprachen in ihrem Verhältnisse zum Lateinischen, Halle, 1849; W. Corssen’sUeber die Aussprache, Vokalismus und Betonung der Lateinischen Sprache. Leipzig, 1868. Also Niebuhr’s article,Ueber das Alter des Lieds Lydia bella puella, in the third volume of theRheinisches Museum, Bonn, 1829; and Mr. S. V. Cole’s paper on “The Development of Form in the Latin Hymns,” in theAndover Reviewfor October, 1888.[5]This is a passage not discernible in the Psalms. Justin Martyr says that the Jews expunged it. Tertullian (Contra Marcion, III.) mentions it—and in two other places. Daniel,Thesaurus, I.: 162, has a learned note on the subject.[6]The same story, but not so well related, is in the life by Paul of Monte Cassino and is repeated in Bede (Hist. Angl. Lib. II. cap. 1). John’s Latin is a trifle cumbrous, but this is the literal translation of it.[7]Recently there has been a most admirable summary of these matters prepared by the Rev. Samuel M. Jackson for the fourteenth chapter of Dr. Philip Schaff’sHistory of the Christian Church.[8]The full inquiry can be pursued through Dan. V., 66 and II., 181; Neale,Sequentiae, p. 58; Du Meril,Poesies Populaires, p. 380, in Pearson’sSarum Sequences, and in Kehrein.[9]Poesies Populaires: Anterieures au Douxieme Siècle, p. 380. The language is worth quoting as it stands. He is speaking of Hermann. “Il avail fait, en outre, un grand nombre d’hymnes et de proses qui sauf leVeni, Sancte Spiritusque lui attribue Ego, semblent toutes perdues.”[10]HisVaria de Corrupto Statu Ecclesiae Poematawas reprinted in 1754, but even this is very scarce. There was an earlier publication of his of the same nature,Carmina Vetusta(1548), but whether it contained Bernard, I cannot say. Flacius was an unwearied searcher of the libraries of Europe for material to use on the Lutheran side of the great controversy.The poem was then reprinted at least six times: “by David Chytraeus at Bremen, 1597; at Rostock, 1610; at Leipzig, 1626; by Eilhard Lubinus, at Lunenburg, 1640; in Wachler’sNew Theological Annals, December, 1820; and in G. Ch. F. Mohnike’sStudien(Stralsund, 1824) I., 18.” Yet it had become so scarce that when I made my version of Dr. Trench’s cento, I could not find a complete copy in America. Since then I have received a copy of the edition of 1640 from a friend. Also the Boston Public Library has secured a copy of theVaria Poemata, which was once Theodore Parker’s, and bears the inscription, “A rare and curious book. T. P.”The English translations are: (1) Dr. Trench has rendered a few lines in the metre of the original. (2) Dr. John M. Neale’s “Rhythm of Bernard of Morlaix” (1858). (3) Judge Noyes in the “Seven Great Hymns of the Latin Church.” (4) Dr. Abraham Coles. (5) “The Heavenly Land, from theDe Contemptu Mundiof Bernard of Morlaix, rendered into corresponding English Verse,” by S. W. Duffield (1867). (6) A privately printed translation by “O. A. M.,” of Cherry Valley, N. Y. (Albany, 1867). (7) Gerard Moultrie inLyra Mystica(1869). (8) Rev. Jackson Mason (London, 1880). Besides this, an English clergyman has perpetrated the folly of rendering Dr. Neale’s paraphrase into Horatian Latin verse, which would puzzle Bernard himself to recognize as derived from him.

[2]See Dr. Dollinger’sFables respecting the Popes in the Middle Ages(New York, 1872), pp. 183-209. In 1582 Gregory XIII. was on the point of expunging his name from the Roman Martyrology, as Baronius had proven that he was neither a pope nor a martyr, but had died peaceably on his own estate near Rome. But the discovery of a stone with an inscription asserting his martyrdom turned the scale the other way. Modern scholarship stigmatizes the inscription as a fraud, and it is notable that the stone has disappeared.

[3]Condensed fromAncient Rome in the Light of Modern Discoveries, by Professor Rodolfo Lanciani. Boston, 1888.

[4]See Sir Alexander Croke’sHistory of Rhyming Verse. Oxford, 1828; Ferdinand Wolf’s standard treatise,Ueber die Lais, Sequenzen und Leiche. Heidelberg, 1841; August Fuchs’sDie Romanischen Sprachen in ihrem Verhältnisse zum Lateinischen, Halle, 1849; W. Corssen’sUeber die Aussprache, Vokalismus und Betonung der Lateinischen Sprache. Leipzig, 1868. Also Niebuhr’s article,Ueber das Alter des Lieds Lydia bella puella, in the third volume of theRheinisches Museum, Bonn, 1829; and Mr. S. V. Cole’s paper on “The Development of Form in the Latin Hymns,” in theAndover Reviewfor October, 1888.

[5]This is a passage not discernible in the Psalms. Justin Martyr says that the Jews expunged it. Tertullian (Contra Marcion, III.) mentions it—and in two other places. Daniel,Thesaurus, I.: 162, has a learned note on the subject.

[6]The same story, but not so well related, is in the life by Paul of Monte Cassino and is repeated in Bede (Hist. Angl. Lib. II. cap. 1). John’s Latin is a trifle cumbrous, but this is the literal translation of it.

[7]Recently there has been a most admirable summary of these matters prepared by the Rev. Samuel M. Jackson for the fourteenth chapter of Dr. Philip Schaff’sHistory of the Christian Church.

[8]The full inquiry can be pursued through Dan. V., 66 and II., 181; Neale,Sequentiae, p. 58; Du Meril,Poesies Populaires, p. 380, in Pearson’sSarum Sequences, and in Kehrein.

[9]Poesies Populaires: Anterieures au Douxieme Siècle, p. 380. The language is worth quoting as it stands. He is speaking of Hermann. “Il avail fait, en outre, un grand nombre d’hymnes et de proses qui sauf leVeni, Sancte Spiritusque lui attribue Ego, semblent toutes perdues.”

[10]HisVaria de Corrupto Statu Ecclesiae Poematawas reprinted in 1754, but even this is very scarce. There was an earlier publication of his of the same nature,Carmina Vetusta(1548), but whether it contained Bernard, I cannot say. Flacius was an unwearied searcher of the libraries of Europe for material to use on the Lutheran side of the great controversy.

The poem was then reprinted at least six times: “by David Chytraeus at Bremen, 1597; at Rostock, 1610; at Leipzig, 1626; by Eilhard Lubinus, at Lunenburg, 1640; in Wachler’sNew Theological Annals, December, 1820; and in G. Ch. F. Mohnike’sStudien(Stralsund, 1824) I., 18.” Yet it had become so scarce that when I made my version of Dr. Trench’s cento, I could not find a complete copy in America. Since then I have received a copy of the edition of 1640 from a friend. Also the Boston Public Library has secured a copy of theVaria Poemata, which was once Theodore Parker’s, and bears the inscription, “A rare and curious book. T. P.”

The English translations are: (1) Dr. Trench has rendered a few lines in the metre of the original. (2) Dr. John M. Neale’s “Rhythm of Bernard of Morlaix” (1858). (3) Judge Noyes in the “Seven Great Hymns of the Latin Church.” (4) Dr. Abraham Coles. (5) “The Heavenly Land, from theDe Contemptu Mundiof Bernard of Morlaix, rendered into corresponding English Verse,” by S. W. Duffield (1867). (6) A privately printed translation by “O. A. M.,” of Cherry Valley, N. Y. (Albany, 1867). (7) Gerard Moultrie inLyra Mystica(1869). (8) Rev. Jackson Mason (London, 1880). Besides this, an English clergyman has perpetrated the folly of rendering Dr. Neale’s paraphrase into Horatian Latin verse, which would puzzle Bernard himself to recognize as derived from him.

[11]Custodia Pennensis habet locum Celani, de quo fuit frater Thomas, qui mandato apostolico scripsit sermone polito legendam primam beati Francisci et prosam de mortuis, quae decantatur in missa, scilicet “Dies irae, dies illa,” etc., fecisse dicitur.

[12]Sequentiam illam olim celebrem, quae nunc excidit: “Sanctitatis nova signa,” cecinit frater Thomas de Celano, cujus et illa solemnis mortuorum: “Dies irae, dies illa” opus est, licet alii eam tribuere velint fratri Matthaeo Aquaspartano, cardinali ex minoritis desumpto.—Annales Minorum, Tom.II.,p.204 (Lyons, 1625.)

Thomas de Celano, provinciae Pennensis, S. Francisci discipulas et socius, edidit ... librum de vita et miraculis S. Francisci ... communiter vocatum a fratribus legenda antiqua. Alteram legendam minorem prius ediderat, quae legebatur in choro...; sequentias tres, seu Prosas Rhythmicas, quarum prima in laudem S. Francisci incipit: “Fregit victor virtualis.” Secunda incipit: “Sanctitatis nova signa.” Tertia de Defunctis ab Ecclesiâ recepta: “Dies irae, dies illa.” Quam in versus Gallicos transtulit Benedictus Gononus Coelestinus et sancto Bonaventurae attribuit. Alii adscribunt Fr. Matthaeo cardinali Aquaspartano, et demum alii aliis auctoribus.—Syllabus Scriptorum et Martyrum Franciscanorum, p.323 (Rome, 1650.)

[13]For the literature of theDies Iraeconsult G. C. F. Mohnike’s “Kirchen- und literarhistorische Studien und Mittheilungen. (1) Thomas von Celano, oder Geschichte des kirchlichen Hymnus Dies irae, dies illa.” Stralsund, 1824. (2) Additions and corrections to this in Tzschirner’s “Magazin für Prediger,” 1826, by G. W. Fink, who also wrote the article on Thomas of Celano in Ersch and Gruber’s “Encyclopädie,” Band XVI., Leipzig, 1827. (3) F. G. Lisco’s “Dies Irae, Hymnus auf das Weltgericht.” Berlin, 1840. Also his “Stabat Mater, Hymnus auf die Schmerzen der Maria. Nebst einem Nachtrage zu den Uebersetzungen des Hymnus Dies Irae.” Berlin, 1843. (4) H. A. Daniel’s “Thesaurus Hymnologicus,” Tomus II. Leipzig, 1844. (Pp. 103-31 and 385-87.) (5) Dr. William R. Williams’s “The Conservative Principle in our Literature.” New York, 1843 and 1844, and again in his “Miscellanies.” New York, 1850, and Boston, 1860. (6) Dr. Abraham Coles’s “Dies Irae in Thirteen Original Versions.” New York, 1859. Fifth edition. 1868. (7) Subrector Michael’s “De Sequentia Mediae Aetatis Dies Irae, Dies Illa Dissertatio.” Zittau, 1866. (8) John Edmands’s “Bibliography of the Dies Irae” in the “Bulletin of the Mercantile Library.” Philadelphia, 1884. Also articles by Dr. Philip Schaff in “Hours at Home,” VII., 39 and 261; by R. H. Hutton in “The London Spectator” for 1868; by Rev. John Anketell in “The American Church Review” for 1873; and by Rev. Orby Shipley in “The Dublin Review” for 1883.

[14]There is a serious difficulty connected with the chronology of his history, which I have not been able to overcome. Unfortunately this greatest of Catholic dogmatists never seems to have inspired enough of personal interest in any disciple or contemporary to lead to the preparation of a biography of him. So the earliest in existence were written long after his death, when the Neapolitans asked for his canonization. And a comparison of their statements with those of contemporary chronicles, like that of Richard of San Germano, does not inspire confidence in their veracity.

The second papal war broke out in 1239. Both the orders of friars, Dominicans and Franciscans, were believed to be partisans of the Pope, and in 1239 such as were not natives of the kingdom were commanded to leave it. Richard of San Germano mentions this ordersub anno1239, and adds,sub anno1240, that by November of the latter year all the Mendicants, except two of each monastery and those natives of the kingdom, had been expelled by order of the Emperor. What Dominicans were there left in Naples to win the affections of Thomas and receive him into the novitiate? The difficulty would be met by assuming 1225 as the date of Thomas’s birth, and his stay at Monte Casino as terminating with his tenth year, so that he might have been at Naples in 1235 and formed the purpose to enter the order in 1239. Or if he went to Naples in his twelfth year (1237), he might have become a Dominican novice after two years of study under professors of that order. It is true that novices were not to be received before their fifteenth year; but at any date after March of 1239 Thomas would be in his fifteenth year. It was March 24th of that year that saw the Emperor excommunicated, and some interval would elapse before the expulsion of the Mendicants.

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