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FROM THE LIBRARY OF 
 REV. LOUIS FITZGERALD BENSON, D. D 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 n ■ ~'0 
 
UCHARISTICA 
 
 VERSE AND PROSE 
 
 IN HONOUR OF 
 THE HIDDEN GOD 
 
Verily Thou art a hidden God.— Isaias 45: 15. 
 
OF PR/% 
 
 JAN 15 1934 
 
 EUCHARISTI&fclL^ 
 
 VERSE AND PROSE 
 IN HONOUR OF 
 THE HIDDEN GbD 
 
 BY 
 
 H. T. HENRY, Litt. D, 
 
 OVERBROOK SEMINARY 
 
 PHILADELPHIA 
 
 THE DOLPHIN PRESS 
 
 MCMXII 
 
^Imprimatur 
 
 © Edmond F. Prendergast 
 
 Archbishop of Philadelphia 
 
 15 August, 1912. 
 
 Copyright, 1912 
 
 The Dolphin Press 
 
PREFACE. 
 
 DURING the past twenty years the author has con- 
 tributed to various magazines some original and 
 translated Eucharistic verse together with comment 
 (nearly all of which appeared in The Ecclesiastical 
 Review) on the translations. Although these contri- 
 butions were made casually and without ulterior pur- 
 pose, he finds that, together with some hitherto unpub- 
 lished matter, they would fill a little volume which might 
 well bear the title of " Eucharistica ". In it he has 
 ventured to include a few renderings from Latin prose, 
 two of which (namely the Prayers for the Blessing of 
 Vestments and the " Prayer of St. Augustine ") were re- 
 quested for special occasions. He had also planned to 
 include, if the requisite permission should have been 
 obtained, his articles in the Catholic Encyclopedia on 
 Lauda Sion, Pange Lingua, Sacris Solemniis, Verbum 
 Supermini, O Deus Ego Amo Te, etc. On second 
 thought it seemed simpler, however, to refer the reader 
 who might desire fuller information on these hymns, to 
 that great storehouse itself, rather than to burden the 
 present pages unduly. 
 
 If any apology were needed for such a volume as this, 
 it could reasonably be based on the fact that our English 
 devotional literature is not rich in Eucharistic treatments, 
 and that, in respect of appropriate verse (whether ori- 
 ginal or translated), it is especially inadequate. Any 
 one who is familiar with the notable volumes of 
 
 (v) 
 
VI PREFACE. 
 
 Carmina Mariana compiled by Mr. Orby Shipley, will 
 
 recognize the lacuna in the kindred devotional field of 
 Eucharistica. Indeed, Latin hymns of merit are very 
 few — (the hymns of St. Thomas, the Ave Verum, 
 the Sancti Venite, and a few others, almost exhaust 
 the list) — nor are their English renderings so many or 
 so felicitous as to make any further efforts in this field 
 superfluous. 
 
CONTENTS. 
 
 Part I. 
 
 Original Verse. page 
 
 benediction 3 
 
 love's folly 5 
 
 a christmas carol 6 
 
 a visit io 
 
 the love of god 12 
 
 ecce homo 15 
 
 viaticum 16 
 
 foolish and slow of heart l8 
 
 bethlehem 20 
 
 the two disciples 2$ 
 
 the wedding feast 27 
 
 the hidden god 28 
 
 before the altar 29 
 
 jesu laudo sacramentum 30 
 
 the christian priest 3 1 
 
 tu es sacerdos in aeternum 32 
 
 the temple builder 34 
 
 Part II. 
 
 Translations. 
 
 lauda sion 38 
 
 praise, o sion, praise thy saviour 39 
 
 pange lingua 44 
 
 sing, my tongue, the mystic story 45 
 
 sacris solemniis 48 
 
 with joy this festal day 49 
 
 sacris solemniis 52 
 
 unto this solemn feast 53 
 
 verbum supernum prodiens 56 
 
 the word descending from above 57 
 
 adoro te devote 58 
 
 devoutly i adore thee 59 
 
 summe deus clementiae 60 
 
 ( vii ) 
 
Vlll CONTENTS. 
 
 I'AOK 
 
 GOD WHO FROM THY MERCY SEAT 6l 
 
 ■ 11K1STUS NOSTER VERE CIBUS 64 
 
 THE SAVIOUR IS OUR VERY FOOD 65 
 
 AVE VERUM 66 
 
 HAIL, TRUE BODY 67 
 
 AVE SACER CHRISTI SANGUIS 66 
 
 HAIL, TRUE BLOOD OF JESUS 67 
 
 ORATIO METRICE COMPOSITA 68 
 
 PRAYER AT THE ELEVATION OF THE HOST 69 
 
 POST ELEVATIONEM 72 
 
 AFTER THE ELEVATION 73 
 
 SANCTI VENITE 76 
 
 APPROACH, YE JUST 77 
 
 LAUDES OMNIPOTENS FERIMUS . 80 
 
 HYMN FOR COMMUNICANTS Si 
 
 EJA DULCIS ANIMA 84 
 
 HASTE THEE, SWEET SOUL 8$ 
 
 AD REGIAS AGNI DAPES 86 
 
 HERE AT THE ROYAL LAMB'S REPAST 87 
 
 O ESCA VIATORUM 90 
 
 FOOD TO PILGRIMS GIVEN 91 
 
 ANIMA CHRISTI 92 
 
 SANCTIFY ME, SOUL OF CHRIST 93 
 
 AVE VIVENS HOSTIA 94 
 
 HAIL, THOU LIVING VICTIM 95 
 
 DESIDERO MI JESU 96 
 
 JESUS, ETERNAL GOOD 97 
 
 DEUS EGO AMO TE, NAM 98 
 
 1 LOVE THEE, LORD 99 
 
 DEUS EGO AMO TE, NEC 100 
 
 1 LOVE THEE, GOD 101 
 
 I ANTIQUE 102 
 
 PRAISE THE BLESSED SACRAMENT 103 
 
 Part III. 
 
 A\ 1 111 1 (ins and Psalms of Corpus Christi. 
 
 PS. I — BEATUS VIK 1 10 
 
 BLESSED THE MAN Ill 
 
 PS. iv — CUM INVOCAREM 1 14 
 
 WHENE'ER I CALLED TO THEE 115 
 
CONTENTS. IX 
 
 PAGE 
 
 PS. XV — CONSERVA ME 1 18 
 
 PRESERVE ME, LORD 119 
 
 PS. XIX — EXAUDIAT TE 120 
 
 WHEN SORROWING THOU CALL'S! 121 
 
 PS. XXII — DOMINUS REGIT ME 122 
 
 THE LORD MY SHEPHERD IS 123 
 
 PS. XLI — QUEMADMODUM DESIDERAT 126 
 
 AS A THIRSTY HART 127 
 
 PS. XLII — JUDICA ME DEUS I$2 
 
 JUDGE ME, GOD 133 
 
 PS. LXXX — EXSULTATE DEO ... I36 
 
 REJOICE, TO GOD OUR HELP 137 
 
 PS. LXXXIII — QUAM DILECTA I4O 
 
 HOW LOVELY ARE THY TABERNACLES 141 
 
 PS. CIX — DIXIT DOMINUS I44 
 
 THE LORD SAID UNTO MY LORD 145 
 
 PS. CX CONFITEBOR TIBI I48 
 
 I WILL GIVE THANKS TO THEE 149 
 
 PS. CXV CREDIDI 152 
 
 I DID BELIEVE .* 153 
 
 PS. CXXVII — BEATI OMNES 154 
 
 HAPPY THE MAN 155 
 
 PS. CXLVII LAUDA JERUSALEM DOMINUM 156 
 
 PRAISE THE LORD, JERUSALEM 157 
 
 Part IV. 
 
 Hymns in Honor of the Sacred Heart. 
 
 EN UT SUPERBA CRIMINUM l6o 
 
 WITH WHAT A CRUEL DART l6l 
 
 COR ARCA LEGEM CONTINENS 162 
 
 HEART, THINE ARK DOTH HOLD 163 
 
 COR ARCA LEGEM CONTINENS 164 
 
 HEART, THE ARK OF COVENANT 165 
 
 AUCTOR BEATI SAECULI l66 
 
 BLEST AUTHOR OF THE WORLD 167 
 
 QUICUMQUE CERTUM QUAERITIS 1 68 
 
 WHOSO WOULD SEEK TO WIN 169 
 
 SUMMI PARENTIS FILIO 1 70 
 
 SOLE-BEGOTTEN SON 171 
 
 COR MEUM TIBI DEDO 1 72 
 
X CONTENTS. 
 
 PAGE 
 
 O DEAREST LOVE DIVINE 173 
 
 DIGNARE ME, J ESU 1 76 
 
 MY DEAREST SAVIOUR 177 
 
 IULIO STERBINIO 1 78 
 
 JULIUS, AS GIFT TO THEE 179 
 
 IULII STERBINI FILIIS l8o 
 
 GOD BIDS US LOVE l8l 
 
 Part V. 
 
 Hymns in Honor of the Holy Name. 
 
 jesu dulcis memoria 184 
 
 the memory of jesus sweet 185 
 
 jesu rex admirabilis l86 
 
 jesu, the admirable king 187 
 
 jesu decus angelicum l88 
 
 jesu, in thee are angels crowned 189 
 
 Part VI. 
 
 Comment. 
 
 the theme angelic 193 
 
 lauda sion i98 
 
 pange lingua 205 
 
 sacris solemniis 213 
 
 verbum supernum prodiens 217 
 
 adoro te devote 221 
 
 summe deus clementiae 224 
 
 ave verum 225 
 
 oratio metrice composita 227 
 
 sancti venite 22<s 
 
 i.audes omnipotens ferimus 22<s 
 
 ad regias agni dapes 230 
 
 ave vivens hostia 233 
 
 praise the blessed sacrament . 233 
 
 hymns of the sacred heart 235 
 
 All COR JESU 235 
 
 POEMS OF LEO Mil ON THE SACRED HEART 237 
 
 J ESU DULCIS MEMORIA 23Q 
 
 A PRAYER AFTER MASS 247 
 
 THE I'.l BSSING OF VESTMENTS 248 
 
ORIGINAL VEBSE 
 
BENEDICTION. 
 
 No more the organ vents its clamorous praise : 
 The trembling air a moment dubious clings 
 
 To arch and ceiling — as on winter days 
 The brooding snow-storm swings 
 
 Silent above — then falls in curious maze 
 Of flaky echoings. 
 
 Now thrills the heart with longing thro' and thro' 
 In the veiled presence of the Deity: 
 
 O hidden God, more hidden yet from view 
 Than erst on Calvary, 
 
 Thou makest still Thine elder promise true, 
 And drawest all hearts to Thee ! 
 
 And yet but darkly in this Sacred Bread, 
 As in a glass, Thy glory we may trace : 
 
 Ah, what were Thabor's splendor there instead, 
 And plenitude of grace, 
 
 And this poor heart, or living still, or dead, 
 Might see Thee face to face ! 
 
 Nor even thus in glory : but as when, 
 With mien of one that patient suffereth, 
 
 A Son of Man Thou walked'st among men ; 
 Or with Thine every breath, 
 
 In words of power unwrit of angel's pen, 
 Commandedst Sin and Death. 
 
EUCHARISTICA. 
 
 Yet seeing not, we see; and duly render 
 
 Incense of praise, nor ever question " How? " 
 
 But know and feel, O God, Thy presence tender, 
 Veiled as we see Thee now, 
 
 As tho' we gazed, lost in the lightning splendor 
 Of the Eternal Brow. 
 
ORIGINAL VERSE. 
 
 LOVE'S POLLY. 
 
 The foolishness of God is wiser than men. — I Cor. i. 25. 
 
 I. 
 
 The Light of Light, the King of kings, 
 His message of Salvation brings ; 
 But in His Manhood none may trace 
 The hidden glory of His Face. 
 
 So, in the Fool's robe of white, 
 Doth Herod clothe the Light of Light : 
 In answering jest, the soldiers fling 
 A robe of red about their King. 
 
 II. 
 
 Behold, the God-Man comes again 
 Each day to be the food of men : 
 Love's folly stands again revealed, 
 For lo, His Manhood is concealed ! 
 
 But now He clothes Himself instead 
 'Neath the white robe of wheat en bread ; 
 And of His Precious Blood the sign 
 Is the red robe of chaliced wine. 
 
EUCHARISTICA. 
 
 A OHKISTMAS CAROL. 
 I. 
 
 Nowel ! Nowel ! Angels bring 
 Tidings of the wondrous thing — 
 Whom the heavens and earth obey, 
 Christ is born for us to-day ! 
 Angel forms and music fill 
 All the spaces of the sky : 
 " Glory be to God on high, 
 Peace to men of perfect will ! " 
 
 But the Shepherds fearfully 
 Heard the sudden melody: 
 
 " Let no fear your hearts annoy ; 
 Tidings bring we of great joy. 
 Fold your flocks and hurry down, 
 Christ is born in Bethlehem town. 
 Gladly then your search begin, 
 And the Saviour of mankind 
 In a stable you shall find 
 (Room there is not at the inn) 
 Wrapped in swaddling clothes and laid 
 In a manger ! " 
 
 They obeyed, 
 Found the Royal shed, and saw 
 Swaddling clothes and manger-straw ! 
 
 II. 
 
 Nowel ! Nowel ! Merrily 
 Nowel! sing, for verily 
 
ORIGINAL VERSE. 
 
 God hath left His heavenly rest 
 
 In the Eternal Father's breast : 
 
 He hath bowed the arching sky 
 
 In a manger low to lie ! 
 
 Pain and sorrow, sighs and tears, 
 
 Human woes and human fears, 
 
 Biting blasts of winter blown 
 
 To His very manger-throne — 
 
 Yea, and were it this alone ! 
 
 But He had a sadder lot ; 
 
 Colder chill His heart hath known : 
 
 Lo ! He came unto His own, 
 
 And His own received Him not ! 
 
 III. 
 
 Nowel ! Nowel ! Once again 
 Comes He 'mongst the sons of men. 
 Still the Angels worship Him, 
 Cherubim and Seraphim; 
 Still the voices from the sky 
 " Glory " sing " to God on high ! " 
 Still in lowly bosoms long 
 Echoes the angelic song. 
 Cold and want are with us still ; 
 Quiet stars, and breezes chill 
 Blown from every snow-clad hill, 
 Speak of Christmas only, till 
 In our mind we seem to see 
 Shepherds bend adoring knee; 
 In our mind we seem to hear 
 Countless hosts of angels near 
 Blasts from silver trumpets blow, 
 
8 EUCHARISTICA. 
 
 As they did, so loud and clear, 
 From the battlements of heaven, 
 On that calm and gracious even 
 Nineteen hundred wears ago ! 
 
 IV. 
 
 Nowel ! Nowel ! Come and see, 
 While your hearts make melody, 
 Where the Holy Infant lies : 
 Feast your hearts and feast your eyes, 
 For the King is come again 
 To the longing sons of men. 
 But behold, the altar-stone 
 Is His manger, is His throne! 
 
 As the shepherds wondering saw 
 Swaddling clothes and scattering straw, 
 So our streaming eyes may see 
 Ne'er a mark of majesty, 
 Royal robe or diadem, 
 Grace this second Bethlehem. 
 Poor and lowly still He lies 
 Who is throned above the skies. 
 
 So, though angels veil their face, 
 Find to tremble and to fear 
 In His awful Presence near, 
 While the Solemn Sacrifice 
 Weds the earth unto the skies, — 
 To the altar's throne of grace 
 Come undoubting, fearless come : 
 Not with hearts and voices dumb, 
 But in joy attuned to speak 
 
ORIGINAL VERSE. 
 
 Everything you lack and seek — 
 Come, ye poor, oppressed and weak, 
 Sick and halt and dumb and blind, 
 For He hath not come to find 
 Courtly trains of worshippers, 
 Royal robes and fringing furs : 
 But the lowly and the meek, 
 These, these rather doth He seek ! 
 
 V. 
 
 Nowel ! Nowel ! Quick, I say, 
 Open wide your hearts this day, 
 For the Christ would make of them 
 Sacramental Bethlehem! 
 
 11 Oh, my heart is nothing worth ! " 
 True — but 't is the only spot 
 He hath loved of all on earth. 
 O for this, for this alone 
 Cometh He unto His own: 
 Shall His own receive Him not? 
 
10 EUCHARISTICA. 
 
 A VISIT. 
 
 In twilight silences 
 The tremulous flame before the altar swings 
 To warn me He is here — the King of kings : 
 
 And yet no chants of praise 
 Steal from the empty stalls ; no censer brings 
 Its freight of fragrant prayer; no taper flings 
 
 Its faint light through the haze ! 
 
 Yet in this hush profound, 
 What flaky echoings of harmonies 
 Fall from the infinite spaces of the skies 
 
 With multitudinous sound ! 
 And in this stillness how mine ears surmise 
 The rustling wings of countless ministries 
 
 That compass me around ! 
 
 I know the Great White Throne 
 Is girt about with the great host that stands 
 Trembling with love to do what Love commands 
 
 And here am I alone, 
 Lifting two weak, nor wholly willing hands, 
 Unto my King who lies in captive-bands 
 
 Behind yon prison-stone. 
 
 I know 'tis all ablaze — 
 Thy heavenly Throne — with inaccessible light 
 Whereat the visioned angels veil their sight: 
 
 And here mine eyes do gaze 
 All unabashed before the God of Might — 
 I, who am fellow unto Death and Night, 
 
 Yea, and to darker days! 
 
ORIGINAL VERSE. 11 
 
 O all-atoning God ! 
 O Love that looks but with a lover's eyes, 
 And cannot choose but see a sovereign prize 
 
 In this poor earthly clod ; 
 O Love beyond mine uttermost surmise, 
 Scourge me, nor spare, till dull resistance dies 
 
 Beneath thy chastening rod ! 
 
12 EUCHARISTICA. 
 
 THE LOVE OF GOD. 
 
 Let us therefore love God, because God hath first loved us. 
 I John iv. 19. 
 
 I. 
 
 Hither He hies 
 
 From Heaven above — 
 
 My King ! — and tries 
 
 To gain the prize 
 Of my poor love ! 
 
 Nor day nor night 
 
 His quest abates: 
 With symbol bright, 
 One lamp alight 
 
 Tells where He waits. 
 
 II. 
 
 I love Thee, Lord : 
 
 But not because 
 
 Of Thy dread laws, 
 Heaven's accord 
 
 Or earth's applause. 
 
 I love Thee, Lord, 
 
 Not for the fate 
 
 That follows hate, 
 Or love's reward 
 
 Exceeding great: 
 
 Nor that my life 
 May better prove 
 What saints dream of — 
 
ORIGINAL VERSE. 13 
 
 Surcease of strife 
 In Thy dear love. 
 
 Whether or no 
 
 'T is lower, higher, 
 
 Than saints aspire, 
 I can but show 
 
 My heart afire 
 
 With love of Him 
 
 Who freely bent 
 
 The firmament, 
 On earth's low rim 
 
 To pitch His tent : 
 
 Whose Kingly Face 
 
 Uncovered 
 
 The angels dread — 
 Who found no place 
 
 To lay His head : 
 
 Who for me chose, 
 
 Thro' bitter years, 
 
 All human fears, 
 All human woes, 
 
 Blood, sweat, and tears — 
 
 Till Heaven aghast 
 
 Looked down to see 
 
 His Heart for me 
 Break — break at last 
 
 On Calvary! 
 
14 EUCHARISTICA. 
 
 III. 
 
 dearest God, 
 Divinely blind, 
 
 What could'st Thou find 
 In this poor clod 
 Thy love to bind? 
 
 1 love Thee, Lord, 
 Because in Thee 
 The truth I see 
 
 Of that sweet word : 
 11 Who first loved me ". 
 
ORIGINAL VERSE. 15 
 
 EOOE HOMO ! 
 
 A plaything of man's hate and pride, 
 
 All worn and wan, 
 In mocking purple clad — new-dyed 
 With eager streams of life's red tide — 
 
 Behold the Man ! 
 
 And yet, when senseless we, how feels 
 
 Each senseless thing! 
 For though a Caesar's be the seals, 
 Lo, Christ the yielding rock reveals : 
 
 Behold the King ! 
 
 And now He plans a Wedding-Feast: 
 
 Around His Board 
 Throng good and bad, and great and least, 
 The wise, the fool, the scribe, the priest : 
 
 Behold the Lord ! 
 
 Yet meekly, in His altared bliss, 
 
 He wields no rod, 
 While saints adore, and scoffers hiss, 
 And friends embrace, and traitors kiss : 
 
 Behold the God ! 
 
16 EUCHARISTICA. 
 
 VIATICUM, 
 
 To yon far, cloud-capped moutain-top, the wind 
 Fresh from the empyrean, hasteth first ; 
 
 And tosses gently, with no touch unkind, 
 
 Yon pine tufts faint outlined, 
 
 That like a censer swung in air athirst, 
 With billowy fragrance burst. 
 
 Then from the eternal silence of the peak. 
 
 Descendeth to the woodland's noisy haunts, 
 Where every spray, instinct with life, doth seek 
 Its saga-dreams to speak; 
 
 And every living thing its singing vaunts 
 
 In endless strophied chaunts. 
 
 Haply, 'twill find some windharp's hollow, whence 
 'Twill seek a higher-themed song — alone 
 
 It wakes the tremulous chords to finer sense 
 
 Of their incompetence ; 
 
 And leaves the conscious impuissant tone 
 To sleep with sigh and moan! 
 
 'Tis thus the Spirit, breathing where He lists, 
 Not to the heaven-lit brow alone doth fare 
 
 Of some great Saint, in whose pure heart exists 
 
 A love that ne'er resists, 
 
 But in its benediction breatheth rare 
 Incense of holy prayer. 
 
 Nay, but to deeps where sun hath never shone ; 
 Adown through ever-thickening atmosphere 
 Of lessened love, to hearts whose hollow cone 
 Broodeth o'er Self alone; 
 
ORIGINAL VERSE. 17 
 
 Yea, in that tender, melting Presence near, 
 Can find alone to fear! 
 
 Oh ! then, if I, too, feel the vexing sweetness, 
 When the great heart of God is beating nigh, 
 
 And bids me leave, with eager upward fleetness, 
 
 Earth's noisy incompleteness, 
 
 Will plaintive sadness be my sole reply? 
 My only song — a sigh? 
 
18 EUCHARISTICA. 
 
 FOOLISH AND SLOW OP HEART. 
 
 What is man, that Thou art mindful of him? or the son of man, 
 that Thou visitest him? — Ps. viii. 5. 
 
 Disciple. 
 
 From doubt, O Lord, redeem 
 Weak heart and weary brain ; 
 
 For all this mighty scheme 
 
 To me doth seem 
 
 A dream — yet if a dream, 
 Waking, what pain ! 
 
 Master. 
 
 The Shepherd, child of mine, 
 
 Casteth not up the cost, 
 But leaves the ninety-nine, 
 To search and pine 
 Till his fond arms entwine 
 
 That which was lost. 
 
 Disciple. 
 
 Yet how shall I, dull earth, 
 
 Reckon the need He hath 
 Of what is nothing worth? 
 To noblest birth 
 Winning from utter dearth, 
 
 A child of wrath? 
 
 Master. 
 
 What need, you truly say, 
 
 Were lesser love the measure ; 
 God's, knowing bound nor stay, 
 Findeth a way 
 
ORIGINAL VERSE. 19 
 
 To make thy worthless clay 
 A priceless treasure. 
 
 Disciple. 
 
 Worthless — but earth and sky 
 
 Could not my ransom pay: 
 Yet were the price too high 
 If but a sigh 
 Of Thine, O Lord, should buy 
 
 This captive clay. 
 
 Master. 
 
 O question not the need ! 
 
 Know but the Love alone, 
 Willing each vein should bleed 
 Ere thou be freed. 
 See, Death hath signed the Deed 
 
 Claiming My own. 
 
20 EUCHARISTICA. 
 
 BETHLEHEM. 
 
 A threefold Bethlehem I sing — 
 Of God the Word, of Christ the King, 
 Of Him this day the Priest and Guest 
 In Bethlehems of every breast. 
 
 I. 
 
 " In principio erat Verbum." — John i. I. 
 
 In the eternal solitude, 
 Or ere the Spirit yet did brood 
 Upon the waters, or the throng 
 
 Of angel forms 
 Leaped into sudden life and song 
 To fill the emptiness with thrills 
 Of life and motion, and with storms 
 Of strenuous Hosannas break 
 The awful silences, and shake 
 The bases of the everlasting hills — 
 
 The God of Might, 
 Throned high in inaccessible light, 
 Utters, before the ages had begun, 
 
 His Word of equal Deity: 
 Thou art my Son, 
 This day have I begotten Thee. 
 And lo ! the Co-eternal Son doth rest 
 In the first Bethlehem of the Father's breast. 
 
ORIGINAL VERSE. 21 
 
 II. 
 
 " Et Verbum caro factum est." — John i. 14. 
 A lowlier Bethlehem I sing 
 For Christ, the King. 
 
 Not in the inaccessible light, 
 Whose faintest ray the ages doth illume, 
 Of His, the Eternal Father's face, 
 The splendent fount of life and grace; 
 
 But in a night 
 Heavy with sullen shades of earthly gloom : 
 
 Not in the Father's breast 
 
 The Babe doth rest — 
 But in a manger low he lies, 
 Whose feet should scale the farther skies; 
 No lightning splendors glorify his head ; 
 
 No courtly trains around him pass, 
 
 And show a reverent knee 
 
 To hidden Majesty; 
 
 But ox and ass 
 Bend an unconscious neck above his bed ! 
 
 Spirits of God ! whose vision clear 
 
 Doth compass every sphere; 
 
 Whose songs can aye rehearse 
 The utmost secrets of the universe, 
 
 Find ye not in the Godhead here 
 Secrets of love beyond angelic ken? 
 
 But oh ! children of men, 
 
 Now that your King has come — 
 Vision of Prophets, and the long Desire — 
 
 Why are ye dumb? 
 
22 EUCHARISTICA. 
 
 Where is the streaming eye? the heart with love afire? 
 
 Whose dwelling is the universe, 
 
 On whom the Seraphim attend, 
 
 For whom the highest heavens bend, 
 He hath no need of worshippers ! 
 
 But oh! his heart is sore, 
 
 Yea, runneth o'er, 
 Not for the silent hour, the gloom, 
 The squalor of the royal room, 
 The swaddling clothes, the humble straw, 
 Nor the brute beasts that near him draw, 
 
 Nor mockery of the palace shed 
 
 That bends above his manger-bed, 
 Nor the rude blasts of winter- wind — 
 
 These, these were kind ! 
 
 The cave of Bethlehem 
 Were sure meet place for them ! 
 
 Ah, no! his loving heart 
 
 Hath yet a sadder smart; 
 
 He came to seek, to save; 
 But the rude bleakness blown from every hill 
 
 Were yet less chill 
 Than the cold hearts of men grown colder than the cave. 
 
 III. 
 
 "... Et habitavit in nobis." — John i. 14. 
 The lowliest Bethlehem, the least, 
 For Christ, the Priest ! 
 
 O Bethlehem of Christ the King, 
 The snowy portals open wide 
 For simple-hearted worshipping. 
 
ORIGINAL VERSE. 23 
 
 No earthly lore, 
 No strife of schools, no tongue of books, 
 
 No torch of war, 
 The stubborn hearts of men shall guide 
 
 Unto thy royal seat. 
 Peaceful the folded flocks abide 
 
 While shepherd-crooks 
 Marshal the way unto thy Holy Place, 
 
 Thou new Jerusalem ! 
 
 Yea, Bethlehem, 
 From cunning Prudence, swelling Pride, 
 Thou showest us 'tis good to hide 
 
 The secret of the King ! 
 
 But oh ! for Christ the Priest, 
 
 What sinless doors unfold? 
 What frankincense, and myrrh, and gold, 
 
 Bespeak the royal feast? 
 See, humble Love and haughty Pride 
 
 Walk side by side; 
 And Innocence, and horrid Sin, 
 And flaming heart, and sluggish clod, 
 
 All, all may enter in 
 Unto the holy things of God ! 
 Nay, rather, Christ doth make of them 
 
 His unresisting Bethlehem ! 
 Oh ! then, what tongues of Seraphim may tell 
 Thy love, my God, that will not utter " nay "? 
 
 Nor yet again rehearse 
 
 The tragedy of Egypt's curse 
 Against thy handiwork of clay? 
 
24 EUCHARISTICA. 
 
 With blood the Lamb hath sprinkled all the posts 
 
 Of Egypt and of Israel ! 
 And so the weak, the halt, the blind, 
 The palsied feet, the faded mind, 
 The fainting heart, the dulled eye, 
 The leper, slinking fearful by, 
 The sick, the dead, the deaf, the dumb — 
 
 These, these are now become 
 The tabernacles of the Lord of Hosts ! 
 
 IV. 
 
 " Amen. Come, Lord Jesus." — Apoc. xxii. 20. 
 
 God, and King, and Priest, and Guest, 
 Be not vain thy loving quest : 
 
 Saviour, who hast sighed for us, 
 
 Bled for us, and died for us, 
 
 In the Host dost hide for us, 
 
 In the Bread abide for us, 
 
 All, all, to be born again 
 
 In the hearts and souls of men, 
 
 Enter there, and make of them 
 
 Thine eternal Bethlehem! 
 
ORIGINAL VERSE. 25 
 
 THE TWO DISCIPLES. 
 
 They constrained Him, saying : Stay with us. — Luke xxiv. 29. 
 
 I. 
 
 The Holy City lay behind — 
 That wanton executioner 
 Of Prophets God had sent to her, 
 A blinded leader of the blind : 
 And now the Master who would fain 
 Restore her kingdom, she hath slain ! 
 
 And Emmaus still lay before — 
 The upward-sloping pathway led 
 Where the hills lift a freer head, 
 
 And sad hearts find an open door 
 
 To rest and long forgetfulness 
 
 Of the dark city's storm and stress. 
 
 So, if the hopes we builded fair, 
 In quiet moments when the soul 
 Seems freed of passion's dark control, 
 
 Dissolve like mist into the air, 
 
 And the tear-laden eye but sees 
 
 The wrecks of easy pieties : 
 
 O then, if Pleasure beckon us 
 Away from Duty's dust and heat 
 To quiet air and cool retreat — 
 
 Jerusalem to Emmaus — 
 
 Do Thou be near us on the way: 
 
 Mane nobiscum, Domine! 
 
26 EUCHARISTICA. 
 
 II. 
 
 " Foolish and slow of heart to learn 
 The lessons by the Prophets taught, 
 Or see the great fulfilment wrought! " 
 Behold, their hearts within them burn 
 While Christ discourses on the way : 
 " Mane nobiscum, Domine ! " 
 
 He stays with them, by love constrained : 
 They know Him in the broken Bread ! 
 But now — the glorious Vision fled — 
 No longer slothful they remained, 
 But quick and joyous hied them 
 From Emmaus to Jerusalem. 
 
 No lasting mansion have we here, 
 But look for one that is to come, 
 Eternal o'er earth's arching dome. 
 The anxious mind, the haunting fear, 
 The strife with Sin, the fainting heart — 
 All this must be our earth-played part. 
 
 O Living Bread, if we but eat 
 As they of old, thy timorous 
 Disciples shall from Emmaus 
 
 Return to Sion's blood-stained street. 
 
 There, tho' Thy Face be hid, we pray: 
 
 Mane nobiscum, Domine ! 
 
ORIGINAL VERSE. 27 
 
 THE WEDDING EEAST. 
 
 The world hath heard the Master's call, 
 And throngs His spacious banquet-hall 
 Although unworthy — one and all — 
 To take the smallest crumb. 1 
 
 While saints in love and fear attend, 
 Judas a fearless way doth wend 
 Thither, nor dreads the question: Friend, 
 Whereunto art thou come ? 2 
 
 1 Matt. xv. 27. 2 Matt. xxvi. 50. 
 
28 EUCHARISTICA. 
 
 THE HIDDEN GOD. 
 (Rondeau.) 
 
 I say to you, that if these shall hold their peace, the stones will 
 cry out. — Luke xix. 40. 
 
 To Thee, O hidden God, the harmony 
 
 Of many- voiced air and earth and sea 
 
 Rises to-day in universal song : 
 
 These are Thy senseless creatures, Lord, and we 
 
 The High-priests of this templed praise must be. 
 
 So, while the chorus rings in strophes strong, 
 Shall we be mute — Thy best-beloved — we 
 Who by so many ties of love belong 
 To Thee? 
 
 As in that elder day of Jubilee, 
 Then would the very stones, that feel the throng 
 Of callous feet and voices mute, though free, 
 Find in our silence an unloosed tongue, 
 And shout their loud " Hosanna! " Jesu Mi, 
 To Thee ! 
 
ORIGINAL VERSE. 29 
 
 BEPOKE THE ALTAE. 
 
 I, Paul, a prisoner of Jesus Christ. — Eph. iii. 10. 
 
 No more forever may my truant heart, 
 So torn and bleeding with Love's flaming dart, 
 Find rebel strength its captive chains to sever, 
 Nor lesser skill their golden links to part, 
 So shaped and welded with divinest art! 
 
 Ah, sweet, sweet tears that will unbidden start, 
 Ah, blessed lids that with your pearl-weight quiver, 
 Would ye might pledge me other tears more tart, 
 No more forever ! 
 
 Yet in the storm of life that ceaseth never, 
 Though starry welkin be the guiding chart, 
 Who may not tremble for his weak endeavor? 
 Nor long for ports where shipwreck's woe and smart 
 May come no more forever, no more forever, 
 No more forever ! 
 
30 EUCHARISTICA. 
 
 JESU LAUDO SAOEAMENTUM, 
 
 ( Tr. from the Latin.) 
 
 Jesu ! I would sing the story 
 
 Of Thy Sacramental glory: 
 Thou art food, drink, consolation ; 
 Thou art shelter in temptation. 
 
 Jesu ! I would praise Thy tender 
 
 Love that flames with ceaseless splendor 
 While, Thy flesh and blood discerning, 
 Our hearts, too, with love are burning. 
 
 Jesu! with Thy mercy blending, 
 Is Thy charity unending : 
 From Thy store, O let us borrow 
 Love, in this our life of sorrow. 
 
 Jesu! 'tis Thy meekness holy 
 
 That doth seek our service lowly ! 
 By it, still the sinner liveth ! 
 Yea, Thy flesh and blood it giveth. 
 
 Jesu! Sacrament of meekness, 
 
 Thou art strength for all our weakness: 
 By Thee, crowned is our endeavor : 
 May we praise Thy Name forever ! 
 
ORIGINAL VERSE. 31 
 
 THE OHKISTIAN PKIEST. 
 
 Healer of souls, thou learn'st the law 
 
 From Him of old in Galilee 
 Who, King and Priest and Prophet, saw 
 
 With eyes of very Deity, 
 In every fainting human clod 
 The truest imaging of God. 
 
 Not bootless hath the lesson been: 
 
 What then, if by a judgment just, 
 Broken with sickness and with sin 
 
 God's image lieth in the dust? 
 Thy office bids thee only trace 
 Therein the beauty of God's face. 
 
 Samaritan, with Holy Oil 
 
 And Wine of Jesus' precious Blood, 
 Anoint his wounds, his sins assoil, 
 
 And feed his soul with heavenly Food. 
 Thy ministry is from above, 
 Like Jesus' own, a work of love. 
 
 To us thou preachest Charity — 
 
 The first commandment of the Law : 
 
 That in the sinner we may see 
 
 God's beauty, not the human flaw; 
 
 Yea, in that crumbling temple find 
 
 Majestic impress of God's mind, 
 
32 EUCHARISTICA. 
 
 TU ES SACEKDOS IN AETEKNUM. 
 (Written for a Sacerdotal Jubilee.) 
 
 " Thou art a Priest forever," 
 
 To offer bread and wine — 
 A mystic King of Salem 
 
 At great Jehovah's shrine : 
 Melchisedech prefigured 
 
 Thy Priesthood more divine, 
 That fills the empty Symbol, 
 
 And deifies the Sign! 
 
 For God lies on thy Altar 
 
 Beneath the veils of Bread ; 
 The Wine thy Chalice lifteth 
 
 Is Precious Blood instead j 
 Thou offerest the Victim, 
 
 And lo ! from Heaven are shed 
 God's graces on the living, 
 
 His mercies on the dead. 
 
 How oft that Cup was lifted 
 
 Thy flock from hell to save ! 
 How oft that Bread of Angels 
 
 Thy hand anointed gave! 
 How oft thy mighty blessing 
 
 Released the demon's slave, 
 And thy last benediction 
 
 Made sweet the dreaded grave! 
 
 Who then shall tell the story 
 
 The court of Heaven hears? 
 How oft this wondrous Priesthood 
 
ORIGINAL VERSE. 33 
 
 Through five and twenty years 
 Hath spurred the saintly onward 
 
 And calmed their pressing fears, 
 Or sweetly drawn from sinners 
 
 A flood of saving tears? 
 
 O mightier thy power 
 
 Than earthly kings may claim: 
 More splendorous thy glory 
 
 Than Seer's or Sage's name : 
 Who canst, with lip of human, 
 
 God's word of pardon frame, 
 That lifts from hopeless sinners 
 
 An everlasting shame ! 
 
 To-day with joy thy people 
 
 The silver chaplet see 
 That crowns an epoch rounded 
 
 Of fruitful ministry : 
 O may the praise they utter 
 
 A mystic presage be 
 Of the unending triumph 
 
 In Heaven's Jubilee — 
 
 Where thou, " a Priest forever," 
 
 Shalt see no more the Sign : 
 The fat of wheaten harvest, 
 
 The ferment of the vine ; 
 Shalt see no more the Symbols 
 
 Of lowly Bread and Wine, 
 But face to face the Victim 
 
 In the New Salem's shrine! 
 
34 EUCHARISTICA. 
 
 THE TEMPLE BUILDEE. 
 
 (Lines Written for a Sacerdotal Jubilee.) 
 
 How shall we greet this Day of Jubilee? 
 Shall the full pulse with deeper joyance bound 
 To the loud clash of ancient minstrelsy — 
 The cymbal's clamorous song, the softer sound 
 Of lyre and psaltery, tinkling faint around? 
 
 Ah no ! the Temple-choirs have passed away : 
 The smoke of sacrifice no more shall send 
 Its prophecy into the welkin gray : 
 For ministering Angels now defend 
 A royal Priesthood that can never end. 
 
 O Kingly Priesthood! who may sing thy praise? 
 What sound of psaltery, or what swelling tone 
 Of deep vibrating organ-throats shall raise 
 The chant whose theme of Christ-like power, alone 
 In Angel choirs a fitting voice may own? 
 
 And yet the heart too full must overflow : 
 Sing we to-day, not glory then, but love! 
 Sing we the sturdy faith, through weal and woe 
 Looking with steady gaze to Him above 
 Who wills in sacrifice its depth to prove. 
 
 Sing we the Jubilee each bosom yields: 
 
 Sing we the burden of thy Priestly years! 
 
 Thou cam'st to labor in the Saviour's fields 
 
 White with the harvest! What though thronging fears 
 
 Peopled thy soul with doubt too deep for tears? 
 
ORIGINAL VERSE. 35 
 
 God's helping grace, at Ordination poured 
 Into thy heart, and the divine desire 
 For laborers in the vineyard of the Lord, 
 Thee but to greater efforts could inspire, 
 And quicken thy intent with spurs of fire. 
 
 And so thou cam'st to build the temple grand 
 Not made with hands: and yet like him of old 
 Who in the desert waste of Jewry's land 
 Built first an earthly temple — so, white-stoled 
 To offer sacrifice amongst thy fold, 
 
 Thou, too, didst patiently the burden bear 
 Of earthly building ! For those walls must rise, 
 Here in our midst, which, as a golden stair, 
 Should wed the earth unto the arching skies, 
 And bring down Heaven itself in sacrifice. 
 
 Not thine the need, but ours: and still thy zeal 
 For God's high glory made the task thine own. 
 O patient workman, or in woe or weal 
 We thank Thee for love's labor which alone 
 Hath raised to God a Temple and a Throne. 
 
 Still, as in silent watches of the night, 
 The gentle dews of heaven refresh the sod 
 And melt its sullen heart for morn's delight — 
 So didst thou strive to make each fainting clod 
 Of human earth, a garden unto God. 
 
 Sermon and Sacrament were warp and woof 
 Of that celestial web where thou didst trace 
 Designs of heavenly beauty, unto proof 
 Of the delights of holiness, and place 
 The splendid tints of sanctifying grace. 
 
36 EUCHARISTICA. 
 
 So, while the outer temple slowly raised 
 
 Its stately fabric, thy dear care would build 
 
 A house not made with hands, where God is praised 
 
 In every Christian heart ; a temple filled 
 
 With chants of love to silent rapture stilled. 
 
 Blessed thy people ! — yet more blessed Thou, 
 For whom they weave such tender memories, 
 And place the living chaplet on thy brow. 
 Earth hath its many conquerors ; but these 
 Are blest of all, who win such ministries. 
 
 God's people led to God ; the hosts of hell 
 Vainly besieging with a frenzied power 
 The stately walls of God's high citadel — 
 These are the gains, not of a passing hour, 
 That shall thy Jubilee with sweetness dower. 
 
 All praise to God, through whom the fight is won, 
 And who to earth hath given such victory; 
 Him do we pray through His Redeeming Son, 
 To'grant, when strife no more can weary thee, 
 The peace and joy of endless Jubilee. 
 
TRANSLATIONS 
 
38 EUCHARISTICA. 
 
 LAUDA SION. 
 
 Lauda, Sion, Salvatorem, 
 Lauda ducem et pastorem 
 
 In hymnis et canticis. 
 Quantum potes, tantum aude : 
 Quia major omni laude, 
 
 Nee laudare sufficis. 
 
 Laudis thema specialis, 
 Panis vivus et vitalis 
 
 Hodie proponitur. 
 Quern in sacrae mensa coenae, 
 Turbae fratrum duodenae 
 
 Datum non ambigitur. 
 
 Sit laus plena, sit sonora, 
 Sit jucunda, sit decora 
 
 Mentis jubilatio. 
 Dies enim solemnis agitur, 
 In qua mensae prima recolitur 
 
 Hujus institutio. 
 
 In hac mensa novi Regis, 
 Novum Pascha novae legis 
 
 Phase vetus terminat. 
 Vetustatem novitas, 
 Umbram fugat Veritas, 
 
 Noctem lux eliminat. 
 
TRANSLATIONS. 39 
 
 PRAISE, SION, PEAISE THY SAVIOUR. 
 
 Praise, O Sion, praise thy Saviour, 
 Shepherd, Prince, with glad behavior, 
 
 Praise in hymn and canticle: 
 Sing His glory without measure, 
 For the merit of your Treasure 
 
 Never shall your praises fill. 
 
 Wondrous theme of mortal singing, 
 Living Bread and Bread life-bringing, 
 
 Sing we on this joyful day: 
 At the Lord's own table given 
 To the twelve as Bread from Heaven, 
 
 Doubting not we firmly say. 
 
 Sing his praise with voice sonorous; 
 Every heart shall hear the chorus 
 
 Swell in melody sublime : 
 For this day the Shepherd gave us 
 Flesh and Blood to feed and save us, 
 
 Lasting to the end of time. 
 
 At the new King's sacred table, 
 The new Law's new Pasch is able 
 
 To succeed the ancient Rite : 
 Old to new its place hath given, 
 Truth has far the shadows driven, 
 
 Darkness flees before the Light. 
 
40 EUCHARISTICA. 
 
 Quod in coena Christus gessit, 
 Faciendum hoc expressit 
 
 In sui memoriam. 
 Docti sacris institutis, 
 Panem, vinum in salutis 
 
 Consecramus hostiam. 
 
 Dogma datur Christianis, 
 Quod in carnem transit panis, 
 
 Et vinum in sanguinem. 
 Quod non capis, quod non vides, 
 Animosa firmat fides, 
 
 Praeter rerum ordinem. 
 
 Sub diversis speciebus, 
 Signis tantum, et non rebus, 
 
 Latent res eximiae. 
 Caro cibus, sanguis potus, 
 Manet tamen Christus totus 
 
 Sub utraque specie. 
 
 A sumente non concisus, 
 Non confractus, non divisus, 
 
 Integer accipitur. 
 Sumit unus, sumunt mille : 
 Quantum isti, tantum ille : 
 
 Nee sumptus consumitur. 
 
 Sumunt boni, sumunt mali : 
 Sorte tamen inaequali, 
 
 Vitae, vel interitus. 
 Mors est malis, vita bonis: 
 Vide paris sumptionis, 
 
 Quam sit dispar exitus. 
 
TRANSLATIONS. 41 
 
 And as He hath done and planned it — 
 " Do this " — hear his Love command it, 
 
 " For a memory of Me." 
 Learned, Lord, in thy own science, 
 Bread and wine, in sweet compliance, 
 
 As a Host we offer Thee. 
 
 So the Christian dogma summeth, 
 That the Bread his Flesh becometh, 
 
 And the wine his Sacred Blood : 
 Though we feel it not nor see it, 
 Living Faith that doth decree it 
 
 All defects of sense makes good. 
 
 Lo! beneath the species dual 
 (Signs not things), is hid a jewel 
 
 Far beyond creation's reach ! 
 Though his Flesh as food abideth, 
 And his Blood as drink — He hideth 
 
 Undivided under each. 
 
 Whoso eateth It can never 
 Break the Body, rend or sever ; 
 
 Christ entire our hearts doth fill : 
 Thousands eat the Bread of Heaven, 
 Yet as much to one is given : 
 
 Christ, though eaten, bideth still. 
 
 Good and bad, they come to greet Him : 
 Unto life the former eat Him, 
 And the latter unto death ; 
 These find Death and those find Heaven; 
 See, from the same life-seed given, 
 How the harvest diff ereth ! 
 
42 EUCHARISTICA. 
 
 Fracto demum Sacramento, 
 Ne vacilles, sed memento, 
 Tantum esse sub fragmento, 
 
 Quantum toto tegitur. 
 Nulla rei fit scissura, 
 Signi tantum fit fractura: 
 Qua nee status nee statura 
 
 Signati minuitur. 
 
 ecce panis angelorum, 
 Factus cibus viatorum : 
 vere panis filiorum, 
 
 non mittendus canibus. 
 In figuris praesignatur, 
 Cum Isaac immolatur: 
 Agnus paschae deputatur, 
 
 Datur manna patribus. 
 
 Bone pastor, panis vere, 
 Jesu, nostri miserere: 
 tu nos pasce, nos tuere : 
 tu nos bona fac videre 
 
 In terra viventium. 
 tu qui cuncta scis et vales, 
 Qui nos pascis hic mortales: 
 
 TUOS IBI COMMENSALES, 
 COHAEREDES, ET SODALES 
 FAC SANCTORUM CIVIUM. 
 
TRANSLATIONS. 43 
 
 When at last the Bread is broken, 
 Doubt not what the Lord hath spoken: 
 In each part the same love-token, 
 
 The same Christ, our hearts adore : 
 For no power the Thing divideth — 
 'Tis the symbols He provideth, 
 While the Saviour still abideth 
 
 Undiminished as before. 
 
 Hail, angelic Bread of Heaven, 
 Now the Pilgrim's hoping-leaven, 
 Yea, the Bread to children given 
 
 That to dogs must not be thrown : 
 In the figures contemplated, 
 'Twas with Isaac immolated, 
 By the Lamb "'twas antedated, 
 
 In the manna it is known. 
 
 O good Shepherd, still confessing 
 Love, in spite of our transgressing, — 
 Here thy blessed food possessing, 
 Make us share thine every blessing 
 
 In the land of life and love: 
 Thou, whose power hath all completed 
 And thy flesh as food hath meted, 
 Make us, at thy table seated, 
 By thy saints, as friends be greeted, 
 
 In thy paradise above. 
 
44 EUCHARISTICA. 
 
 PANGE LINGUA. 
 
 (In Ves peris.) 
 
 Pange, lingua, gloriosi 
 Corporis mysterium, 
 Sanguinisque pretiosi, 
 Quern in mundi pretium 
 Fructus ventris generosi 
 Rex effudit gentium. 
 
 Nobis datus, nobis natus 
 Ex intacta Virgine, 
 Et in mundo conversatus, 
 Sparso verbi semine, 
 Sui moras incolatus 
 Miro clausit ordine. 
 
 In supremae nocte coenae 
 Recumbens cum fratribus, 
 Observata lege plene 
 Cibis in legalibus, 
 Cibum turbae duodenae 
 Se dat suis manibus. 
 
 Verbum caro, panem verum 
 
 Verbo carnem efficit, 
 
 Fitque sanguis Christi merum, 
 
 Et si sensus deficit, 
 
 Ad nrmandum cor sincerum 
 
 Sola fides sufficit. 
 
TRANSLATIONS. 45 
 
 SING, MY TONGUE, THE MYSTIO STOKY. 
 
 ( Vespers. ) 
 
 Sing, my tongue, the mystic story 
 Of the Saviour's Flesh and Blood : 
 
 How our King, the Lord of glory, 
 Gave Himself to be our food, 
 
 And our drink, the ransom gory 
 Poured out on the Holy Rood. 
 
 Born for us and to us given 
 
 Of a Virgin pure as snows — 
 Wondrously our night is riven 
 
 By the seed of light He sows : 
 His indwelling with us, Heaven 
 
 Yet more wondroubly doth close. 
 
 Christ, the last sad supper eating 
 Ere He break His mortal bands, 
 
 First the types and forms repeating 
 With the meats the Law commands, 
 
 To the Twelve, all types completing, 
 Gives Himself with His own hands. 
 
 Into Flesh the true bread turneth 
 By His word, the Word made Flesh ; 
 
 Wine to Blood ; while sense discerneth 
 Nought beyond the sense's mesh, 
 
 Faith an awful mystery learneth, 
 And must teach the soul afresh. 
 
46 eucharistica. 
 
 Tantum ergo Sacramentum 
 
 Veneremur cernui : 
 
 Et antiquum documentum 
 
 novo cedat ritui i 
 
 Praestet fides supplementum 
 
 Sensuum defectui. 
 
 Genitori Genitoque 
 Laus et jubilatio, 
 Salus, honor, virtus quoque 
 Sit et benedictio: 
 Procedenti ab utroque 
 Compar sit laudatio. 
 
TRANSLATIONS. 47 
 
 To this Sacrament most lowly 
 bow the head and bend the knee ; 
 
 And depart, ye types that solely 
 Shadows were of things to be! 
 
 Faith alone shall teach us wholly 
 What the senses fail to see ! 
 
 Praise and jubilee exceeding 
 
 To the Father and the Son ! 
 Let hosannahs upward speeding 
 
 Through the endless ages run ! 
 And to Him from both proceeding, 
 
 Equal be the honor done ! 
 
48 EUCHARISTICA. 
 
 SAOEIS SOLEMNIIS. 
 (Ad Matutinum.) 
 
 Sacris solemniis juncta sint gaudia, 
 Et ex praecordiis sonent praeconia; 
 Recedant vetera, nova sint omnia, 
 Corda, voces, et opera. 
 
 Noctis recolitur coena novissima, 
 Qua Christus creditur agnum et azyma 
 Dedisse fratribus, juxta legitima 
 Priscis indulta patribus. 
 
 Post agnum typicum, expletis epulis, 
 Corpus Dominicum datum discipulis, 
 Sic totum omnibus, quod totum singulis, 
 Ejus fatemur manibus. 
 
TRANSLATIONS. 49 
 
 WITH JOY THIS PESTAL DAT. 
 
 (Matins.) 
 
 With joy this festal day 
 
 Let all the welkin ring, 
 And what the lip shall say 
 
 Be the heart's heralding, 
 And, as the Old departs, 
 
 Renewed be everything, 
 Voices and labors, hymns and hearts ! 
 
 For now do we recall 
 The Supper of that night 
 
 When to His brethren all 
 The Lord of gracious might 
 
 The Lamb and Azyme-bread 
 Gave in the olden rite 
 By Jewry's fathers chronicled. 
 
 Then lo, the typic Board 
 Bears what it but foretold; 
 
 His Body did the Lord 
 
 Give to the Twelve : behold, 
 
 Himself entire to each, 
 While all entirely hold, 
 Christ gave, as holy faith doth teach. 
 
50 EUCHARISTICA. 
 
 Dedit fragilibus corporis ferculum, 
 Dedit et tristibus sanguinis poculum, 
 Dicens : Accipite quod trado vasculum, 
 Omnes ex eo bibite. 
 
 Sic sacrificium istud instituit, 
 Cujus officium committi voluit 
 Solis presbyteris, quibus sic congruit, 
 Ut sumant, et dent ceteris. 
 
 Panis angelicus fit panis hominum ; 
 Dat panis caelicus figuris terminum : 
 O res mirabilis, manducat Dominum 
 Pauper, servus, et humilis. 
 
 Te, trina Deitas unaque, poscimus, 
 Sic nos tu visita, sicut te colimus, 
 Per tuas semitas due nos quo tendimus. 
 Ad lucem, quam inhabitas. 
 
TRANSLATIONS. 51 
 
 He gave to weakness then 
 
 The strength of heavenly Food ; 
 
 To the sad hearts of men, 
 Wine of a gracious flood ; 
 
 Saying: Receive ye this, 
 The chalice of My Blood; 
 O drink ye all — My Blood it is. 
 
 The Saviour in this wise 
 
 Did for our lowly sake 
 Ordain the Sacrifice, 
 
 And of its office make 
 The New Law's priest possessed, 
 
 Who should the first partake, 
 And then distribute to the rest. 
 
 The very Angels' Bread 
 
 Doth food to men afford ; 
 The types have vanished, 
 
 Remains the Truth adored : 
 O wondrous mystery! 
 
 Their banquet is the Lord — 
 The poor and lowly, bond and free. 
 
 O God forever blest, 
 
 O Three in One, we pray: 
 Visit the longing breast, 
 
 Enter this house of clay, 
 And lead us through the Night 
 
 Unto the perfect Day 
 Where dwellest Thou in endless light ! 
 
52 EUCHARISTICA. 
 
 SAORIS SOLEMNIIS. 
 
 (In Rhymic Stanzas.) 
 
 Sacris solemniis 
 Juncta sint gaudia, 
 
 Et ex praecordiis 
 Sonent praeconia; 
 
 Recedant vetera, 
 Nova sint omnia, 
 Corda, voces et opera. 
 
 Noctis recolitur 
 Coena novissima, 
 
 Qua Christus creditur 
 Agnum et azyma 
 
 Dedisse f ratribus 
 Juxta legitima 
 Priscis indulta patribus. 
 
 Post agnum typicum, 
 Expletis epulis, 
 
 Corpus Dominicum 
 Datum discipulis, 
 
 Sic totum omnibus 
 Quod totum singulis, 
 Ejus fatemur manibus. 
 
TRANSLATIONS. 53 
 
 UNTO THIS SOLEMN PEAST. 
 
 {Another Translation.) 
 
 Unto this solemn Feast 
 
 Your joyful praises bring, 
 And from the heart released 
 
 Let the new anthem spring ; 
 And as the Old recedes, 
 
 Renewed be everything — 
 Your hearts, your voices, and your deeds. 
 
 'Tis meet that we recall 
 
 The Supper, last and dread, 
 When in the banquet hall 
 
 Christ His disciples fed, 
 On that most blessed night, 
 
 With lamb and azyme bread, 
 And thus fulfilled the ancient rite. 
 
 The typic lamb they ate — 
 
 The Paschal rite was o'er ; 
 And then — O marvel great ! — 
 
 In His own hands He bore 
 The flesh ordained to save, 
 
 And then, in equal store, 
 To each and all His Body gave. 
 
54 EUCHARISTICA. 
 
 Dedit fragilibus 
 Corporis ferculum, 
 
 Dedit et tristibus 
 Sanguinis poculum, 
 
 Dicens : Accipite 
 
 Quod trado vasculum, 
 Omnes ex eo bibite. 
 
 Sic sacrincium 
 Istud instituit 
 
 Cujus officium 
 Committi voluit 
 
 Solis presbyteris, 
 Quibus sic congruit 
 Ut sumant et dent ceteris. 
 
 Panis angelicus 
 
 Fit panis hominum; 
 
 Dat panis caelicus 
 Figuris terminum: 
 
 O res mirabilis, 
 
 Manducat Dominum 
 Pauper, servus, et humilis. 
 
 Te, trina Deitas, 
 Unaque, poscimus, 
 
 Sic nos tu visita, 
 Sicut te colimus : 
 
 Per tuas semitas 
 
 Due nos quo tendimus, 
 Ad lucem quam inhabitas. 
 
TRANSLATIONS. 55 
 
 Unto the weak, as food, 
 
 His Body He doth give; 
 The wine-cup of His Blood 
 
 To them that sorrowed live ; 
 And said ('tis wondrous writ) : 
 
 11 The Chalice that I give 
 Receive, and drink ye all, of it." 
 
 'Twas thus the Sacrifice 
 
 Of the New Law began, 
 Whose office duly lies 
 
 With priests of the God-man 
 Alone, who first partake, 
 
 In the appointed plan, 
 And then the Bread to others break. 
 
 The Bread of Angels ! — 'tis 
 
 The bread for men decreed : 
 The types shall end in this, 
 
 Fulfilled in very deed : 
 Himself the Master gave 
 
 Most lovingly to feed 
 The poor, the lowly, and the slave. 
 
 O triune Deity 
 
 Worshipped with awful rite, 
 We humbly ask of Thee : 
 
 Dispel the shades of night; 
 Enfranchise every mind, 
 
 And lead us to the light 
 Wherein for aye Thou art enshrined. 
 
56 EUCHARISTICA. 
 
 VERBUM SUPERNUM PRODIENS. 
 
 (Ad Laudes.) 
 
 Verbum supernum prodiens, 
 Nee Patris linquens dexteram, 
 Ad opus suum exiens, 
 Venit ad vitae vesperam. 
 
 In mortem a discipulo 
 Suis tradendus aemulis, 
 Prius in vitae ferculo 
 Se tradidit discipulis. 
 
 Quibus sub bina specie 
 Carnem dedit et sanguinem ; 
 Ut duplicis substantiae 
 Totum cibaret hominem. 
 
 Se nascens dedit socium, 
 Convescens in edulium, 
 Se moriens in pretium, 
 Se regnans dat in praemium. 
 
 o salutaris hostia, 
 Quae caeli pandis ostium, 
 Bella premunt hostilia, 
 Da robur, fer auxilium. 
 
 Uni trinoque Domino 
 Sit sempiterna gloria: 
 Qui vitam sine termino 
 Nobis donet in patria. 
 
TRANSLATIONS. 57 
 
 THE WOED DESCENDING EEOM ABOVE. 
 
 (Lauds.) 
 
 The Word descending from above, 
 
 Yet leaving not the Father's side, 
 And going to His work of love, 
 
 At length had reached life's eventide. 
 
 But ere the traitor's hand hath led 
 The envious Jews that plot His death, 
 
 Himself the Lord as Living Bread 
 Unto the twelve delivereth. 
 
 To them, beneath a twofold veil 
 
 He gave his Flesh and Precious Blood, 
 
 Our twofold substance to regale 
 With that divine and typic food. 
 
 He was our fellow-man in birth; 
 
 Our food, when at the board He sate ; 
 He died, the Ransom of the earth ; 
 
 He reigns, our guerdon wondrous great. 
 
 (0 Salutaris Hostia.) 
 
 O Saving Host, O Victim Blest, 
 
 Who Throwest Wide the Gates of Life, 
 
 Behold, the Foe Assails Our Breast — 
 Give Strength and Succor in the Strife ! 
 
 Unto the One and Trinal Lord 
 Eternal Praise and Glory Grand, 
 
 Who Endless Life as Our Reward 
 Shall Give Us in the Fatherland! 
 
58 EUCHARISTICA. 
 
 ADOEO TE DEVOTE. 
 
 Adoro te devote, latens Deitas, 
 Quae sub his figuris vere latitas; 
 Tibi se cor meum totum subjicit, 
 Quia te contemplans totum deficit. 
 
 Visus, tactus, gustus in te fallitur, 
 Sed auditu solo tuto creditur. 
 Credo quidquid dixit Dei Filius, 
 Nil hoc verbo veritatis verius. 
 
 In cruce latebat sola Deitas, 
 At hie latet simul et humanitas : 
 Ambo tamen credens, atque confitens, 
 Peto quod petivit latro poenitens. 
 
 Plagas, sicut Thomas, non intueor : 
 Deum tamen meum te confiteor. 
 Fac me tibi semper magis credere, 
 In te spem habere, te diligere. 
 
 O memoriale mortis Domini, 
 Panis vivus vitam praestans homini, 
 Praesta meae menti de te vivere, 
 Et te illi semper dulce sapere. 
 
 Pie pellicane, Jesu Domine, 
 Me immundum munda tuo sanguine, 
 Cujus una stilla salvum facere 
 Totum mundum quit ab omni scelere. 
 
 Jesu, quern velatum nunc aspicio, 
 Oro fiat illud, quod tarn sitio : 
 Ut te revelata cernens facie, 
 Visu sim beatus tuae gloriae. 
 
TRANSLATIONS. 59 
 
 DEVOUTLY I ADOEE THEE. 
 
 (St. Thomas Aquinas.) 
 Devoutly I adore Thee, hidden Deity, 
 That beneath these figures hidest verily: 
 Subject is my spirit wholly to Thy sway, 
 For in contemplating Thee it faints away. 
 
 Taste and touch and vision are deceived in Thee, 
 And the hearing only can safe witness be. 
 I believe whatever from the Lord is heard : 
 Nothing can be truer than Truth's very word. 
 
 On the cross was hidden but the Deity; 
 Yet the Manhood even here we may not see : 
 Nathless both confessing with the same belief, 
 I will make petition like the dying thief. 
 
 Though Thy wounds as Thomas saw, I see not now, 
 Thee my lips shall ever Lord and God avow. 
 Grant that I may ever more and more believe, 
 Hope in Thee and love Thee beyond all reprieve. 
 
 O Memorial blessed of the Saviour's death, 
 
 true Bread that giveth man his vital breath, 
 Let my longing bosom feed on Thee alone, 
 And my heart forever but Thy sweetness own. 
 
 Pelican most tender, Jesus, Lord and God, 
 Wash my guilty spirit in Thy Precious Blood : 
 Oh, a drop availeth all the world to win 
 From its ban of bondage and its stain of sin. 
 
 Jesus, Whom but veiled see I here below, 
 Grant, I pray, the blessing that I long for so — 
 That, the veil once riven, in Thy fond embrace 
 
 1 may see Thy glory ever face to face. 
 
60 EUCHARISTICA. 
 
 SUMME DEUS OLEMENTIAE. 
 
 Ad Primam. 
 Summe Deus clementiae, 
 Qui ob salutem mentium 
 Coelestis alimoniae 
 Nobis praestas remedium : 
 
 Mores, vitam et opera 
 Rege momentis omnibus, 
 Et beatis accelera 
 Vitam dare cum civibus. 
 
 Ad Tertiam. 
 Sacro tecta velamine 
 Pietatis mysteria 
 Mentes pascunt dulcedine, 
 Qua satiant coelestia. 
 
 Sit ergo cum coelestibus 
 Nobis commune gaudium, 
 Illis quod sese praestitit, 
 Nobis quod se non abstulit. 
 
 Ad Sex tarn. 
 Splendor superni luminis, 
 Laudisque Sacrificium, 
 Coenam tui da numinis 
 Tuae carnis post prandium. 
 
 Saturatus opprobriis 
 Ad hoc cruci configeris, 
 Et irrisus ludibriis 
 Crudeli morte plecteris. 
 
TRANSLATIONS. 61 
 
 HYMNS OP THE LITTLE HOUKS. 
 
 At Prime. 
 
 O God, who from Thy mercy-seat 
 Dost give, that we might saved be, 
 
 Unto our souls celestial meat 
 As food and certain remedy : 
 
 Our work, our habits and our life 
 
 Through all the course of time direct ; 
 
 And haste to crown this mortal strife 
 That we may live with Thine elect. 
 
 At Terce. 
 
 All shrouded in a sacred veil 
 
 These tender mysteries of Love 
 Our souls with the same sweets regale 
 
 As flood the souls of saints above. 
 
 Then let us, with the saints in heaven, 
 
 A common joyance feel for aye ; 
 Himself the Lord to them hath given — 
 
 From us He hath not turned away ! 
 
 At Sext. 
 
 O Splendor of supernal Light, 
 
 O Sacrifice we all adore, 
 Grant us the Banquet of Thy sight 
 
 When this of Thy dear Flesh is o'er ! 
 
 For this, all drenched with bitter scorn, 
 
 Thou hungest faint on Calvary; 
 For this, the crown of woe hast borne, 
 
 The thirst, the dying agony. 
 
62 EUCHARISTICA. 
 
 Ad Nonam. 
 
 Aeterna coeli gloria, 
 Lux beata credentium, 
 Redemptionis hostia, 
 Tuarum pastus ovium \ 
 
 Hujus cultu memoriae 
 Dirae mortis supplicio 
 Nos de lacu miseriae 
 Educ, qui clamas : Sitio. 
 
 Praesta, Pater, per Filium, 
 Praesta, per almum Spiritum 
 Quibus hoc das edulium 
 Prosperum serves exitum. 
 
TRANSLATIONS. 63 
 
 At None. 
 
 O endless joy of Paradise, 
 
 O Light of them that faithful keep, 
 
 The Host that on our altar lies, 
 
 The Pasture of Thy well-loved sheep ! 
 
 We love this dear Memorial 
 
 Wherein Thy death is still rehearsed : 
 
 O by Thy love our souls recall 
 
 From death — who criest still: " I thirst!" 
 
 Doxology. 
 
 O God the Father, King of Heaven, 
 
 Through Thy dear Son and Spirit grant 
 
 That they to whom this Food is given 
 In Paradise Thy praise may chant ! 
 
64 EUCHARISTICA. 
 
 OHKISTUS NOSTER VERE OIBUS. 
 
 Ad Completorium. 
 Christus noster vere cibus, 
 Christus noster vere potus, 
 Caro Christi vere cibus, 
 Sanguis Christi vere potus. 
 
 Vera caro quam sumimus, 
 Quam assumpsit de Virgine : 
 Verus sanguis quern bibimus, 
 Quern effudit pro homine. 
 
 Vere tali convivio, 
 Verbum caro comeditur ; 
 Per quod viget Religio, 
 Per quod coelum ingredimur. 
 
 Panis iste dulcedinis 
 Totus plenus et gratiae, 
 Alvo gestatus Virginis, 
 Rex est aeternae gloriae. 
 
 Hujus panis angelici 
 Saginemur pinguedine, 
 Ut tam pii viatici 
 Delectemur dulcedine. 
 
 O coeleste convivium ! 
 O redemptorum gloria! 
 O requies hum ilium ! 
 Aeterna confer gaudia. 
 
 Praesta, Pater, per Filium, 
 Praesta per almum Spiritum ; 
 Quibus hoc das edulium, 
 Prosperum serves exitum. 
 
TRANSLATIONS. 65 
 
 HYMN TOE COMPLIN. 
 
 The Saviour is our very food, 
 
 Our very drink is Christ the Lord : 
 We drink indeed His precious Blood 
 
 And eat the Flesh by all adored. 
 
 Yea, truly, on that Flesh we feed 
 
 Which He received in Mary's womb ; 
 
 That precious Blood we drink indeed 
 That once was shed to lift our doom. 
 
 Full surely at this sacred Board 
 
 The Word made Flesh to us is given, 
 
 On Whom the worship of the Lord 
 
 Doth rest ; thro' Whom we enter heaven. 
 
 That Bread so full of all delight, 
 
 So full of every sweetness blest, 
 Is Christ, the King of endless might, 
 
 Erst carried in the Virgin's breast. 
 
 Upon the richness of this Bread 
 
 Of Angels, let us feed for aye, 
 That this Viaticum may shed 
 
 Continual sweetness 'round our way. 
 
 Celestial Banquet that imparts 
 
 Its glory to the ransomed soul, 
 Thou resting-place of pilgrim hearts, 
 
 Grant us to reach the heavenly goal. 
 
 O God the Father, King of Heaven, 
 Through Thy dear Son and Spirit grant 
 
 That they to whom this Food is given 
 In Paradise Thy praise may chant. 
 
66 EUCHARISTICA. 
 
 AYE YERUM CORPUS, 
 
 (In Elevatione Corporis Christi.) 
 
 Ave verum Corpus, natum 
 
 Ex Maria Virgine, 
 Vere passum, immolatum 
 
 In cruce pro homine, 
 Cujus latus perforatum 
 
 Vero fluxit sanguine, 
 Esto nobis praegustatum 
 
 In mortis examine. 
 
 O clemens, O pie, 
 
 O dulcis Jesu, Fili Mariae! 
 
 AYE SACER CHRISTI SANGUIS. 
 
 (In Elevatione Sanguinis Christi.) 
 Ave sacer Christi sanguis, 
 Iter nobis rectum pandis 
 Ad aeterna gaudia. 
 
 Ave potus salutaris, 
 Nullus unquam fuit talis 
 Bonitatis copia. 
 
 Miserere mei, Christe, 
 Fiat mihi rivus iste 
 Peccatorum venia. 
 
 Salva me ab omni malo, 
 Fac me frui summo bono 
 In coulesti patria. 
 
TRANSLATIONS. 
 
 HAIL, TKUE BODY! 
 
 (At the Elevation of the Host.) 
 
 Hail, True Body, erstwhile lying 
 
 In the Virgin Mary's womb, 
 O dear Victim, for us dying 
 
 On the Cross, to lift our doom: 
 Whose pierced Side, no drop denying, 
 
 Gave forth water mixed with blood — 
 Ere Death come, with pain and sighing, 
 
 Strengthen us and be our Food ! 
 
 O merciful and loving One, 
 O Jesu, blessed Mary's Son! 
 
 HAIL, TRUE BLOOD OP JESUS. 
 
 (At the Elevation of the Chalice.) 
 
 Hail, true Blood of Jesus, given 
 To our pilgrim hearts, that heaven 
 May be ours, and endless bliss : 
 
 Hail, thou Chalice of Salvation ! 
 Never had another nation 
 
 Such a wondrous gift as this. 
 
 In the torrent ruby-glowing, 
 From the Saviour's side outflowing, 
 May my sins be washed away: 
 
 Save me, Lord, from evil-doing, 
 Let me taste the joy ensuing 
 In the land of endless Day. 
 
68 EUCHARISTICA. 
 
 ORATIO METRIOE COMPOSITA. 
 
 {In Elevatione Corporis Christi.) 
 
 (Saec. XV.) 
 Corpus ave clarum 
 
 Domini, quod nox tenebrarum 
 Fuscat nullarum, 
 
 cibus es et lux animarum. 
 Dilue culparum 
 
 sordes, precor, omnigenarum 
 Et fac summarum 
 
 fore dignos deliciarum. 
 
 Salve sancta caro, ■ 
 
 te nunc indignus adoro, 
 Ut me digneris 
 
 in tempore pascere mortis. 
 O panis vive, 
 
 confer mihi gaudia vitae, 
 Salva me, munda, 
 
 ne damner morte secunda. 
 
 Te veneranda caro 
 
 Christi veneranter adoro, 
 
 Corpus ave cuncti 
 
 salus et reparatio mundi ; 
 
 Per te mundetur 
 
 mens, sensus clarificetur. 
 
 O verum manna, 
 
 cui decantatur osanna, 
 
 Vitam largire, 
 
 dum tempus venerit irae. 
 
TRANSLATIONS. 69 
 
 A METEIC PEAYEE. 
 
 (At the Elevation of the Host.) 
 {Fifteenth Century.) 
 
 Body of God, 
 All hail ! no shades of night 
 
 Can Thee enshroud, 
 Who art our Food and Light. 
 
 Wash out all stain 
 Of sin, we humbly pray, 
 
 That we may gain 
 The joys of endless Day. 
 
 Hail, Christ's dear Flesh ! 
 My only hope and store, 
 
 Feed me afresh 
 When death knocks at my door. 
 
 O Living Bread, 
 When my last fluttering breath 
 
 My soul hath sped, 
 Save from the Second Death! 
 
 My heart and mind 
 Adore Thee, Flesh of Christ, 
 
 For all mankind 
 On Calvary sacrificed : 
 
 In Thee I find 
 A treasure all-unpriced. 
 
 Thy strength impart, 
 O heaven-descended Manna, 
 
 And feed the heart 
 That cries to Thee Hosanna! 
 
 With death at strife, 
 
70 EUCHARISTICA. 
 
 Cor quoque, Christe bone, 
 
 contritum des in agone, 
 Ut sit vera fides, 
 
 confessio pura, mihi des. 
 Pasce tuique, Jesu, 
 
 me sacri corporis esu, 
 Postea de poena 
 
 me due ad gaudia plena, 
 Ut tecum requiem 
 
 teneam sine fine perennem. 
 
TRANSLATIONS. 7 1 
 
 O grant us fervent sorrow, 
 
 And endless life 
 When dawns the Judgment morrow. 
 
 O let my faith 
 With victory be sealed — 
 
 And let my soul 
 Be houseled and aneled. 
 
 Then from the pain 
 Of purgatorial fire, 
 
 Let me attain 
 To Thee, my heart's Desire ! 
 
72 EUCHARISTICA. 
 
 POST ELEVATIONEM, 
 
 (Saec. XV.) 
 
 Quod in ara cernitur 
 Jam totum est divinum; 
 
 Deus-homo creditur, 
 Non panis neque vinum. 
 
 Sicut hoc mysterio 
 
 Tarn sacro, tarn divino 
 
 Transsubstantiatio 
 De pane fit et vino, 
 
 Me in te sic hodie 
 
 Transmuta, Jesu care, 
 
 Totum tuae gratiae 
 Me velis conformare. 
 
 Omnem hie desidiam 
 Et scrupulum erroris 
 
 Tuam per praesentiam 
 Tu procul pelle f oris. 
 
 Quod in meis sensibus 
 Carnale vel obscurum 
 
 Est, hoc tuis usibus 
 Coeleste fac et purum. 
 
 Propter hoc mysterium 
 A cunctis adorandum, 
 
 In quo spes est omnium 
 Et donum venerandum : 
 
TRANSLATIONS. 73 
 
 AFTER THE ELEVATION, 
 
 (Fifteenth Century.) 
 
 On the altar we perceive 
 
 Something all-Divine : 
 'Tis the God-Man, we believe, 
 
 Neither bread nor wine. 
 
 Now, as in this Mystery 
 
 God hath so arranged 
 That to Things no eye may see 
 
 Bread and wine are changed : 
 
 So transmute me, Saviour mine, 
 
 In Thy dear embrace, 
 That my soul may be like Thine, 
 
 Formed by heavenly grace. 
 
 May the power Thy presence hath 
 
 Be my hope and stay, 
 Guide my feet in virtue's path, 
 
 Drive my sloth away. 
 
 What within me Thou dost see 
 
 Fleshly or obscure, 
 By Thy Banquet make to be 
 
 Heavenly and pure. 
 
 Unto Thee our longings lift 
 
 Lest to earth they fall, 
 For in Thee, O precious Gift, 
 Lies the hope of all. 
 
74 EUCHARISTICA. 
 
 Sicut personaliter 
 
 Es praesens, Deus, vere, 
 
 Sic in me vivaciter 
 Digneris commanere. 
 
 Vacuus ut hodie 
 
 Sim, hoc non sinas, Deus, 
 Sed in tua facie 
 
 Sit plenus amor meus. 
 
 Vultus tui lumine 
 
 Cor meum resplendescat, 
 
 Tua prae dulcedine 
 
 Mens mea impinguescat. 
 
 Totus tibi, Domine, 
 Prosternor incurvatus, 
 
 Fac pro tuo nomine 
 Ut semper sim beatus. 
 
TRANSLATIONS. 75 
 
 As Thou here most truly art, 
 
 God and Saviour, deign 
 Evermore within my heart 
 
 Truly to remain. 
 
 Though it be an empty place, 
 
 Yet it longs for Thee: 
 Fill it with Thy loving grace 
 
 Thro' eternity. 
 
 Let me, at Thy Sacred Board 
 
 In the realms above, 
 Taste the sweetness of the Lord 
 
 And grow drunk with love. 
 
 Grant us, as we here adore 
 
 This great Sacrifice, 
 For Thy Name's sake, we implore, 
 
 Joys of Paradise! 
 
76 EUCHARIST1CA. 
 
 HYMNUS QUANDO OOMMUNIOAEENT SAOEKDOTES, 
 
 Sancti venite, 
 Corpus Christi sumite, 
 
 Sanctum bibentes 
 Quo redempti sanguinem. 
 
 Salvati Christi 
 Corpore et sanguine, 
 
 A quo refecti 
 Laudes dicamus Deo. 
 
 Hoc sacramento 
 Corporis et sanguinis 
 
 Omnes exuti 
 Ab inferni faucibus. 
 
 Dator salutis, 
 Christus Filius Deo 
 
 Mundum servavit 
 Per crucem et sanguinem. 
 
 Pro universis 
 Immolatus Dominus, 
 
 Ipse sacerdos 
 Extitit et hostia. 
 
 Lege praeceptum 
 Immolari hostias, 
 
 Qua adumbrantur 
 Divina mysteria. 
 
TRANSLATIONS. 77 
 
 COMMUNION HYMN, 
 
 Approach, ye just, and take 
 
 The Body of the Lord ; 
 Your thirst of spirit slake 
 
 With His dear Blood outpoured. 
 
 For you that Blood was shed, 
 
 That Body sacrificed ; 
 Now in this Banquet fed, 
 
 Sing praises unto Christ. 
 
 For by this Sacrament 
 
 The Saviour planneth well 
 
 To snatch the penitent 
 From out the jaws of hell ; 
 
 Who, dying on the Cross, 
 By His own Flesh and Blood 
 
 Redeemed the world from loss 
 And gave it back to God. 
 
 For all on Calvary slain, 
 He Victim was, and Priest, 
 
 And still He doth remain 
 Both, in this Sacred Feast. 
 
 When in the Ancient Law 
 A priest the victim slew, 
 
 In type the prophets saw 
 The Mysteries of the New. 
 
78 EUCHARISTICA. 
 
 Lucis indultor 
 Et Salvator omnium 
 
 Praeclarum Sanctis 
 Largitus est gratiam. 
 
 Accedant omnes 
 Pura mente creduli, 
 
 Sumant aeternam 
 Salutis custodiam. 
 
 Sanctorum custos 
 Rector quoque Dominus, 
 
 Vitam perennem 
 Largitur credentibus. 
 
 Coelestem panem 
 Dat esurientibus, 
 
 De fonte vivo 
 Praebet sitientibus. 
 
 Alpha et Omega 
 Ipse Christus Dominus 
 
 Venit venturus 
 Judicare homines. 
 
TRANSLATIONS. 79 
 
 The Saviour and the Light 
 
 Of all the human race 
 Gives, in this Holy Rite, 
 
 A fount of endless grace. 
 
 Draw nigh, believing hearts, 
 
 All pure and wholly shriven : 
 To you the Lord imparts 
 
 Himself as pledge of heaven. 
 
 By whom all creatures live, 
 
 The Lord of life and death, 
 Eternal life shall give 
 
 To men of humble faith, 
 
 And shall their hunger quench 
 
 With living, heavenly Bread, 
 Their thirsting spirit drench 
 
 With living fountains fed. 
 
 Alpha-Omega, when 
 
 The course of time is sped, 
 Shall surely come again 
 
 To judge the quick and dead. 
 
80 EUCHARISTICA. 
 
 VERSUS RADPERTI AD COMMUNICANDUM. 
 
 Laudes, omnipotens, 
 Ferimus tibi, dona colentes 
 Corporis immensi 
 Sanguinis atque tui. 
 
 Tangimus ecce tuam, 
 Rector sanctissime, mensam, 
 Tu licet indignis 
 Propitiare tuis. 
 
 Laudes, omnipotens, 
 Ferimus tibi, dona colentes 
 Corporis immensi 
 Sanguinis atque tui. 
 
 Propitiare pius, 
 Peccata absolve benignus, 
 
 Possit ut invictis 
 
 Adpropiare sacris 
 
 Corporis immensi 
 Sanguinis atque tui. 
 
 Angelus aethereis 
 Sanctus descendat ab astris, 
 Purificans corpus, 
 Cor pariterque pius. 
 
 Laudes, omnipotens, 
 Ferimus tibi, dona colentes 
 Corporis immensi 
 Sanguinis atque tui. 
 
 Haec medicina potens 
 Coeli nos ducat in arces, 
 Interea terris 
 
TRANSLATIONS. 81 
 
 HYMN FOR COMMUNICANTS. 
 
 Our praise to Thee we bring, 
 
 O God, and sing 
 Of Thy dear Flesh as food, 
 
 As drink, Thy Blood. 
 
 Unto Thy sacred Board 
 We come, great Lord : 
 O pity us, and bless 
 Our helplessness. 
 
 Our praise to Thee we bring, 
 
 O God, and sing 
 Of Thy dear Flesh as food, 
 As drink, Thy Blood. 
 
 With Thy all-saving grace 
 
 Our sins efface, 
 That we no error make 
 Who would partake 
 
 Of Thy dear Flesh as food, 
 As drink, Thy Blood. 
 
 May Angel-forms descend, 
 
 Their aid to lend, 
 
 And purify each heart 
 
 With heavenly art. 
 
 Our praise to Thee we bring, 
 
 O God, and sing 
 Of Thy dear Flesh as food, 
 As drink, Thy Blood. 
 
 O May this Remedy 
 
 Our comfort be 
 And medicine on earth, 
 
82 EUCHARISTICA. 
 
 Dans medicamen opTs 
 Corporis immensi 
 Sanguinis atque tui. 
 
 Quod colimus fragiles, 
 Salvator, respice clemens, 
 Summeque pascentes 
 Protege, Pastor, oves. 
 Laudes, omnipotens, 
 Ferimus tibi, dona colentes 
 Corporis immensi 
 Sanguinis atque tui. 
 
 Protege quas recreas 
 Hostis ne proterat illas, 
 
 Consolidans dono 
 
 Nos sine fine tuo 
 
 Corporis immensi 
 Sanguinis atque tui. 
 
 Nam sumus indigni 
 Quos ornes munere tali : 
 Tu pietate tua, 
 Rex, rege castra tua. 
 
 Laudes, omnipotens, 
 Ferimus tibi, dona colentes 
 Corporis immensi 
 Sanguinis atque tui. 
 
 Hoc, Pater, omnipotens, 
 Cum Christo perfice, clemens, 
 Spiritus atque potens, 
 Trinus et unus apex 
 Corporis immensi 
 Sanguinis atque tui. 
 
TRANSLATIONS. 83 
 
 Who know the worth 
 
 Of Thy dear Flesh as food, 
 As drink, Thy Blood. 
 
 Great Shepherd, feed Thy sheep 
 
 And ever keep 
 Over Thy flock restored 
 Dear watch and ward. 
 
 Our praise to Thee we bring, 
 
 O God, and sing 
 Of Thy dear Flesh as food, 
 As drink, Thy Blood. 
 
 Protect from lurking foes 
 
 Our safe repose, 
 And let us joyful feed, 
 Who feel the need 
 
 Of Thy dear Flesh as food, 
 As drink, Thy Blood. 
 
 Unworthy tho' we meet 
 
 To take and eat, 
 Or ev'n a song to lift 
 Praising Thy Gift — 
 
 Our praise to Thee we bring, 
 
 O God, and sing 
 Of Thy dear Flesh as food, 
 As drink, Thy Blood. 
 
 Father and Son and Ghost, 
 
 Thou triune Host, 
 Above the starry lift 
 Perfect the Gift 
 
 Of Christ's dear Flesh as food, 
 As drink, His Blood. 
 
84 EUCHARISTICA. 
 
 EOOE SPONSUS VENIT. 
 
 (Saec. XV.) 
 
 Eja o dulcis anima, 
 O soror mea cara, 
 
 Tuo devotissima 
 
 Jam sponso lectum para. 
 
 Hospitem mitissimum 
 Jam eris susceptura; 
 
 Quod in coelis optimum 
 Est eris acceptura. 
 
 Cujus est praesentia 
 Tarn caritate plena, 
 
 Cujus amicitia 
 
 Tarn nimis est amoena. 
 
 Apud te quiescere 
 
 Et tecum vult pausare, 
 
 Tecum vult discumbere 
 Et tecum vult coenare. 
 
 Surge, curre obviam, 
 Est enim tarn vicinus; 
 
 Cordis per munditiam 
 Paratos habe sinus. 
 
 Tene cum susceperis; 
 
 Tunc ne dimittas victa, 
 Nisi plene fueris 
 
 Per eum benedicta. 
 
TRANSLATIONS. 85 
 
 THE BRIDEGROOM COMETH. 
 
 {Fifteenth Century.) 
 
 Haste thee, O sweet Soul, my Sister, 
 
 All thy thoughts arouse: 
 Deck thy bridal chamber quickly 
 
 For thy heavenly Spouse. 
 
 Thou must welcome Him Who cometh 
 
 Meekly as a Guest — 
 Or on earth or in the heavens, 
 
 Dearest, Sweetest, Best! 
 
 Poor are joys of earth : His presence 
 
 Constant pleasure brings ; 
 Poor are loves of earth : thy Lover 
 
 Is the King of kings. 
 
 To thy house of clay He cometh, 
 
 Ever to abide; 
 He will sup with thee; the Banquet 
 
 He Himself provide. 
 
 Rise and run to meet the Bridegroom 
 
 As He cometh nigh ; 
 Swept and garnished be thy mansion 
 
 For His holy eye. 
 
 Hold Him fast whene'er thou findest, 
 
 Let Him not depart 
 Till the fulness of His blessing 
 
 Hath transformed thy heart. 
 
86 EUCHARISTICA. 
 
 AD VESPERAS. 
 
 Ad regias Agni dapes, 
 Stolis amicti candidis 
 Post transitum Maris rubri 
 Christo canamus Principi. 
 
 Divina cujus caritas 
 Sacrum propinat sanguinem, 
 Almique membra corporis 
 Amor sacerdos immolat. 
 
 Sparsum cruorem postibus 
 Vastator horret Angelus: 
 Fugitque divisum mare : 
 Merguntur hostes fluctibus. 
 
 Jam Pascha nostrum Christus est, 
 Paschalis idem victima, 
 Et pura puris mentibus 
 Sinceritatis azyma. 
 
 O vera caeli victima, 
 Subjecta cui sunt tartara, 
 Soluta mortis vincula, 
 Recepta vitae praemia. 
 
 Victor subactis inferis 
 Trophaea Christus explicat, 
 Caeloque aperto, subditum 
 Regem tenebrarum trahit. 
 
 Ut sis perenne mentibus 
 Paschale, Jesu, gaudium, 
 A morte dira criminum 
 Vitae renatos libera. 
 
TRANSLATIONS. 87 
 
 VESPEE HYMN TOE EASTEETIDE. 
 
 Here at the royal Lamb's repast 
 
 We meet, a white-stoled throng; 
 The Red Sea crossed by Israel's host — 
 
 To Christ we raise our song. 
 
 O charity divine ! He gives 
 
 His Blood beyond all price: 
 His Flesh as food, as wine His Blood, 
 
 Love's Priest will sacrifice. 
 
 Death's angel hurried quickly by 
 
 The blood-besprinkled post; 
 The Sea in twain divides, again 
 
 Is closed o'er Pharaoh's host. 
 
 For Christ the Lord is now our Pasch, 
 
 Our Paschal Victim He, 
 And azyme-bread distributed 
 
 To souls from leaven free. 
 
 From Heaven He came a Victim true, 
 
 And conquered in the strife ; 
 To Death and Grave a death-blow gave, 
 
 And won the prize of life. 
 
 The royal standard is unfurled, 
 
 The victor Christ is crowned ; 
 Heaven He gains, while endless chains 
 
 The King of Darkness bound. 
 
 Jesus, forever be our joy, 
 
 As on that Easter morn; 
 From death of sin our spirits win, 
 
 With Thee to life reborn. 
 
88 EUCHARISTICA. 
 
 Deo Patri sit gloria, 
 Et Filio, qui a mortuis 
 Surrexit, ac Paraclito, 
 In sempiterna saecula. 
 
TRANSLATIONS. 89 
 
 To God the Father, and the Son 
 Who from the dead arose, 
 
 And Paraclete, be praises meet 
 While time unending flows. 
 
90 EUCHARISTICA. 
 
 ESOA VIATORUM. 
 
 (Saec.XVII.) 
 
 O esca viatorum, 
 O panis angelorum, 
 
 O manna coelitum ! 
 Esurientes ciba, 
 Dulcedine non priva 
 
 Corda quaerentium. 
 
 O lympha, fons amoris, 
 Qui puro Salvatoris 
 
 E corde profluis, 
 Te sitientes pota: 
 
 Haec sola nostra vota, 
 
 His una sufficis. 
 
 O Jesu, tuum vultum 
 Quern colimus occultum 
 
 Sub panis specie, 
 Fac, ut remoto velo, 
 Aperta nos in coelo 
 
 Cernamus acie. 
 
TRANSLATIONS. 91 
 
 POOD TO PILGEIMS GIVEN. 
 
 {Seventeenth Century.) 
 
 O Food to pilgrims given, 
 Bread of the hosts of Heaven, 
 
 Thou Manna of the sky! 
 Feed with the blessed sweetness 
 Of Thy divine completeness 
 
 The hearts that for Thee sigh. 
 
 O Fountain ruby- glowing, 
 O stream of love outflowing 
 
 From Jesus' pierced side ! 
 This thought alone shall bless us, 
 This one desire possess us, 
 
 To drink of .Thy sweet tide. 
 
 We love Thee, Jesu tender, 
 Who hid'st Thine awful splendor 
 
 Beneath these veils of grace : 
 O let the veils be riven, 
 And our clear eye in heaven 
 
 Behold Thee face to face ! 
 
92 EUCHARISTICA. 
 
 ANIMA OHRISTI. 
 
 {Circa 1330.) 
 
 Anima Christi, sanctifica me. 
 Corpus Christi, salva me. 
 Sanguis Christi, inebria me. 
 Aqua lateris Christi, lava me. 
 Passio Christi, conforta me. 
 O bone Jesu, exaudi me : 
 Intra tua vulnera absconde me ; 
 Ne permittas me separari a te : 
 Ab hoste maligno defende me: 
 In hora mortis meae voca me, 
 Et jube me venire ad te, 
 Ut cum Sanctis tuis laudem te 
 In saecula saeculorum. 
 
TRANSLATIONS. 93 
 
 SANCTIFY ME, SOUL OP OHKIST. 
 
 {Fourteenth Century.) 
 
 Sanctify me, Soul of Christ. 
 
 Save me, Body sacrificed. 
 
 Drench my soul, Thou Bloody Tide : 
 
 Wash me, Water from His Side. 
 
 Christ's dear Passion strengthen me. 
 
 Jesu, hear and grant my plea: 
 
 In Thy wounds my spirit hide, 
 
 There forever to abide; 
 
 Me from wicked foes defend, 
 
 And when death my course shall end, 
 
 Bid my soul Thy court attend ; 
 
 'Mid Thy Saints, let me adore, 
 
 Praise and love Thee evermore. 
 
94 EUCHARISTICA. 
 
 AYE VIVENS HOSTIA. 
 
 (Auctore Ignoto, an. 1657.) 
 
 I. 
 
 Ave vivens Hostia, 
 Veritas et vita: 
 Per te sacrificia 
 Cuncta sunt nnita, 
 Per te Patri gloria 
 Datur infinita, 
 Per te stat Ecclesia 
 Jugiter munita. 
 
 II 
 
 Ave vas clementiae, 
 Scrinium dulcoris 
 In quo sunt deliciae 
 Coelici saporis ; 
 Veritas substantiae 
 Tota Salvatoris, 
 Sacramentum gratiae, 
 Pabulum amoris. 
 
 III. 
 Ave Manna coelicum, 
 Verius legali, 
 Datum in viaticum 
 Misero mortali; 
 Medicamen mysticum 
 Morbo spiritali, 
 Rorem dans catholicum 
 Vitae immortali. 
 
TRANSLATIONS. 95 
 
 HAIL, THOU LIVING- VICTIM. 
 
 {From the Latin of an Unknown Author, A. D. 1657.) 
 
 I. 
 
 Hail, Thou living Victim blest, 
 
 Truth and Life supernal, 
 Olden types in Thee confessed 
 
 Find their end eternal. 
 Infinite through Thee the praise 
 
 To the Father given, 
 While Thy love the Church arrays 
 
 As an earthly heaven. 
 
 II. 
 
 Hail, Thou ancient Mercy-seat, 
 
 Source of grace and favor ; 
 Precious Ointment-box replete 
 
 With celestial savor : 
 Thou the God-man truly art 
 
 In divine completeness : 
 Fed on Thee, the loving heart 
 
 Knows Thy raptured sweetness. 
 
 III. 
 
 Hail, Thou Manna from the skies, 
 
 Yet more truly given 
 To the pilgrim soul that sighs 
 
 For her promised Heaven : 
 Mystic medicine Thou art 
 
 For the wounded spirit ; 
 Healed by Thee, may every heart 
 
 Endless life inherit. 
 
96 EUCHARISTICA. 
 
 DESIDERO MI JESU. 
 
 (Auctore Ignoto.) 
 
 Desidero, mi Jesu, 
 Hoc Angelorum esu 
 
 Ut me reficias : 
 Fac, Jesu mi benigne, 
 Accedam semper digne 
 
 Ad has divinas epulas. 
 
 Hie cibus nutrimentum, 
 Hie potus alimentum 
 
 Sit meae animae: 
 Det gratiam dum spiro, 
 Sit in agone diro 
 
 Pignus futurae gloriae. 
 
TRANSLATIONS. 97 
 
 JESUS, ETERNAL GOOD. 
 
 Jesus, eternal Good, 
 With this Angelic food 
 
 Refresh my soul : 
 My heart make worthier still, 
 Reform my errant will, 
 
 My thoughts control. 
 
 Thy Flesh and precious Blood- 
 Be they my spirit's food, 
 
 Its strength, its poise : 
 In life, my drink and meat ; 
 In death, a foretaste sweet 
 
 Of endless joys. 
 
98 EUCHARISTICA. 
 
 DEUS EGO AMO TE. 
 
 (Saec. XVII ?) 
 
 O Deus ego amo te, 
 Nam prior tu amasti me, 
 En libertate privo me 
 Ut sponte vinctus sequar te. 
 
 Nil suggerat memoria, 
 Nisi de tua gloria, 
 Nil intellectus sapiat, 
 Praeterquam ut te capiat. 
 
 Protestor nihil velle me 
 Nisi quod sciam velle te ; 
 Quae dono tuo mea sunt, 
 Haec dono meo tua sunt. 
 
 A te accepi, recipe, 
 Quid iis velis, praecipe ; 
 Guberna sicut scis, et vis, 
 Nam scio quod amator sis. 
 
 Amore solo dona me, 
 Ut ego quoque amem te ; 
 Haec dando dabis omnia, 
 Nam cetera sunt somnia. 
 
TRANSLATIONS. 99 
 
 I LOVE THEE, LOKD. 
 
 {Seventeenth Century ?) 
 
 I love Thee, Lord, 
 Because Thou first hast loved me : 
 In thraldom sweet I follow Thee, 
 
 My King adored. 
 
 Let memory 
 Recall alone Thy praise each day, 
 Nor aught my intellect essay 
 
 But to find Thee. 
 
 I wish no more 
 Than that Thy holy Will be done : 
 And so Thy gifts, reserving none, 
 
 I now restore. 
 
 In Thy control 
 I place them all, for weal or woe ; 
 Do with them what Thou wilt — I know 
 
 Thou lov'st my soul. 
 
 Naught I esteem 
 Save Love, to love Thee first and best : 
 O grant me this — for all the rest 
 
 Is but a dream. 
 
100 EUCHARISTICA. 
 
 DEUS EGO AMO TE. 
 (Saec. XVII ?) 
 
 O Deus ego amo te, 
 
 Nee amo te ut salves me, 
 Nee quia non amantes te 
 Aeterno punis igne. 
 
 Tu, tu, mi Jesu, totum me 
 Amplexus es in cruce ; 
 Tulisti clavos, lanceam, 
 Multamque ignominiam, 
 
 Innumeros dolores, 
 
 Sudores et angores, 
 
 Ac mortem, et haec propter me, 
 
 Ac pro me peccatore. 
 
 Qur igitur non amem te, 
 O Jesu amantissime, 
 Non, ut in coelo salves me, 
 Aut ne aeternum damnes me ; 
 
 Nee praemii ullius spe, 
 Sed sicut tu amasti me, 
 Sic amo et amabo te, 
 Solum, quia Rex meus es. 
 
TRANSLATIONS. 10 1 
 
 I LOVE THEE, GOD. 
 
 [Seventeenth Century ?) 
 
 I love Thee, God ; 
 Yet not for hope of gain, 
 Nor that I fear the pain 
 
 Of Thy just rod. 
 
 Thou, Jesu, Thou 
 Didst on the Cross embrace 
 My soul, with blood-stained Face 
 
 And thorn-crowned Brow. 
 
 And oh, for me 
 Thy sorrows — who shall them 
 Recount, from Bethlehem 
 
 To Calvary? 
 
 How can I well 
 Do aught but burn with love — 
 Not hoping joys above, 
 
 Not fearing hell, 
 
 Not for reward : 
 But as Thou lovedst me, 
 I love and shall love Thee, 
 
 My God, my Lord. 
 
102 EUCHARISTICA. 
 
 CANTIQUE. 
 
 (En Vhonncur du Tres-Saint Sacrcmcnt.) 
 
 I. 
 
 Jesus veut, par un miracle, 
 Pres de nous, la unit, le jour, 
 Habiter au tabernacle, 
 Prisonnier de son amour. 
 
 Refrain. 
 
 Loue soit a tout instant 
 Jesus au Saint Sacrement. 
 
 II. 
 
 O divine Eucharistie 
 O tresor mysterieux ! 
 Sous les voiles de l'hostie 
 Est cache le Roi des cieux. 
 
 III. 
 
 Oui, void le Roi des anges; 
 Mais de nous il veut aussi 
 Un tribut d'humbles louanges, 
 C'est pour nous qu'il est ici. 
 
 IV. 
 
 Tous ses biens, il nous les donne, 
 Et voilant sa majeste 
 A nos soins il abandonne 
 Sa divine pauvrete. 
 
TRANSLATIONS. 103 
 
 PKAISE THE BLESSED SACKAMENT. 
 
 (Hymn of the Association of Perpetual Adoration and 
 Work for Poor Churches.) 
 
 I. 
 
 Wondrous love that cannot falter ! 
 
 Jesus in the Host doth dwell 
 Day and night upon the Altar 
 
 Near to those He loves so well. 
 
 Refrain. 
 
 Low in endless worship bent, 
 Praise the Blessed Sacrament! 
 
 II. 
 
 Angel hosts are hushed in wonder 
 And adore with folded wings; 
 
 For the lowly Species under, 
 Hidden lies the King of Kings. 
 
 III. 
 
 Tho' the Heavenly choir rejoices 
 Praise to sing — His loving ear 
 
 Seeks the tribute of our voices: 
 'Tis for us He waiteth here! 
 
 IV. 
 
 All He hath in highest Heaven 
 
 Veiled in the Host we see: 
 And to us the care is given 
 
 Of His wondrous poverty ! 
 
104 EUCHARISTICA. 
 
 V. 
 
 Chaque jour, don ineffable! 
 II nous sert le pain du ciel, 
 Et pour toi, monde coupable, 
 II s'immole sur l'autel. 
 
 VI. 
 
 Tout est la ! Dans ce mystere, 
 Jesus montre a. ses amis 
 Bethleem et le Calvaire, 
 Le Thabor, le Paradis. 
 
 VII. 
 
 Pour Jesus, le Sanctuaire 
 Est souvent une prison 
 Ou la lampe solitaire 
 Eclaire son abandon. 
 
 VIII. 
 
 Le pecheur, helas, l'outrage; 
 Le Chretien indifferent 
 Dedaigne de rendre hommage 
 A ce Dieu qui l'aime tant. 
 
 IX. 
 
 Nous, du moins, en sa presence, 
 Fideles adorateurs, 
 Reparons leur inconstance 
 Leurs mepris et leurs froideurs. 
 
TRANSLATIONS. 105 
 
 V. 
 
 Bread of Angels ! — Who can measure 
 All it means? — this daily food? 
 
 And the daily granted treasure 
 Of His sacrificial blood? 
 
 VI. 
 
 All is here in blessed vision : 
 
 Bethlehem revealed lies; 
 Tabor with its joys elysian; 
 
 Calvary and Paradise. 
 
 VII. 
 
 How He lieth poor and lowly 
 
 In His prison-house of love, 
 Where the gloom is lighted only 
 
 By the lamp that gleams above! 
 
 VIII. 
 
 Sinners — ah ! no pity moves them ! 
 
 Careless Christians have forgot 
 How the gentle Saviour loves them, 
 
 Waits the love they offer not ! 
 
 IX. 
 
 Bending low in adoration, 
 
 Ever constant let us be, 
 Making Jesus Reparation 
 
 For the world's inconstancy. 
 
106 EUCHARISTICA. 
 
 X. 
 
 Jesus est l'ami fidele, 
 Venez tous, vous qui souffrez; 
 C'est sa voix qui vous appelle 
 Venez tous, venez, venez. . . . 
 
 XL 
 
 Ranimez votre esperance, 
 Tous les biens par vous perdus, 
 Paix du coeur, joie, innocence, 
 Sont aux pieds du doux Jesus. 
 
TRANSLATIONS. 107 
 
 X. 
 
 Ye who suffer, hasten hither ! 
 
 Jesus calls you to His side; 
 Let the flower of love not wither; 
 
 In His presence e'er abide ! 
 
 XL 
 
 Hither come, who far have wandered ; 
 
 Come and taste the Banquet sweet : 
 All the treasures you have squandered, 
 
 Come and find at Jesus' feet! 
 
AXTIPHCWS ANT> PSALMS Ftf THE 
 OFFICE OF COKPTJS CHRIST! 
 
110 EUCHARISTICA. 
 
 PSALMUS I. 
 
 Antiphona : Inictnm salutiferum gustandum dedit Doniinus 
 mortis suae tempore. 
 
 Beatus vir qui non abiit in consilio impiorum, et in 
 via peccatorum non stetit, et in cathedra pestilentiae 
 non sedit: 
 
 Sed in lege Domini voluntas ejus, et in lege ejus medi- 
 tabitur die ac nocte. 
 
 Et erit tamquam lignum quod plantatum est secus de- 
 cursus aquarum, quod f ructum suum dabit in tempore suo : 
 
 Et folium ejus non defluet: et omnia quaecumque 
 faciet prosperabuntur. 
 
 Non sic impii, non sic : sed tamquam pulvis quern pro- 
 jicit ventus a facie terrae. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. Ill 
 
 11 BLESSED THE MAN WHO HATH NOT WALKED." 
 
 Antiphon : The Lord brought forth fruit, in the season of His 
 death, to be eaten unto salvation, 
 
 Blessed the man who hath not walked 
 
 With godless men astray, 
 Nor in the seat of scorners sat, 
 
 Or trod the sinner's way; 
 
 But willeth in the law of God 
 
 To fix his whole delight, 
 And makes that law with reverence 
 
 His study day and night. 
 
 He shall be like a tree that grows 
 
 Beside a running stream, 
 Whose bending branches with the glow 
 
 Of mellowing fruitage gleam. 
 
 Thus shall he stand in glorious guise ; 
 
 His leafage shall not fall; 
 And whatsoever things he doth, 
 
 Behold, they prosper all. 
 
 Not so the wicked man, not so ; 
 
 He passeth, nothing worth, 
 As dust is blown by summer winds 
 
 Above the parched earth. 
 
112 EUCHARISTICA. 
 
 Ideo non resurgent impii in judicio : neque peccatores 
 in concilio justorum. 
 
 Quoniam novit Dominus viam justorum: et iter impi- 
 orum peribit. 
 
 Gloria Patri, et Filio, et Spiritui Sancto: 
 
 Sicut erat in principio, et nunc, et semper, et in sae- 
 cula saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 113 
 
 Therefore the wicked shall not rise 
 
 Nor unto judgment trust, 
 Nor sinners find a place to stand 
 
 In council of the just. 
 
 Behold, the Lord hath surely known 
 
 The pathway of the just ; 
 But ah, the way of sinful men 
 
 Shall perish unto dust. 
 
 Glory unto the Father be, 
 And to His only Son, 
 
 And to the Spirit Paraclete, 
 Eternal Three in One : 
 
 As 't was in the beginning, 
 Is now, and still shall be 
 
 While all the endless ages run 
 Throughout eternity! 
 
 8 
 
114 EUCHARISTICA. 
 
 PSALMTJS IV. 
 
 Antiphona: A fructu frumenti et vini multiplicati fideles in 
 pace Ohristi requiescunt. 
 
 Cum invocarem exaudivit me Deus justitiae meae : 
 in tribulatione dilatasti mihi. 
 
 Miserere mei, et exaudi orationem meam. 
 
 Filii hominum usquequo gravi corde? ut quid dili- 
 gitis vanitatem, et quaeritis mendacium? 
 
 Et scitote quoniam mirificavit Dominus sanctum 
 suum : Dominus exaudiet me cum clamavero ad eum. 
 
 Irascimini, et nolite peccare : quae dicitis in cordibus 
 vestris, in cubilibus vestris compungimini. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 115 
 
 WHENE'ER I CALLED TO THEE. 
 
 Antiphon : Increased by the fruit of corn and wine, the faith- 
 ful rest in the peace of Christ. 
 
 Whene'er I called to Thee, 
 
 O God of my salvation, 
 
 From every tribulation 
 Thy power set me free. 
 Still pity, Lord, and spare; 
 Hear Thou, and grant my prayer. 
 
 O foolish sons of men, 
 
 Whereunto will ye carry 
 
 Your dulled hearts and tarry 
 In worldliness, to gain 
 But empty vanities 
 And bitter fruit of lies ? 
 
 Know ye what God hath done : 
 The mighty Lord of Heaven 
 Hath wondrous blessings given 
 
 Unto His holy one : 
 
 The Lord will surely hear 
 
 Whene'er I seek His ear. 
 
 Be angry and sin not: 
 
 Tho' ill your hearts were saying, 
 In tearful nightly praying 
 
 Wash out the evil spot, 
 
 And on your pillowing bed 
 
 Lay a remorseful head, 
 
116 EUCHARISTICA. 
 
 Sacrificate sacrificium justitiae, et sperate in Domino. 
 Multi dicunt: quis ostendet nobis bona? 
 
 Signatum est super nos lumen vultus tui, Domine : 
 dedisti laetitiam in corde meo. 
 
 A fructu frumenti, vini et olei sui multiplicati sunt. 
 
 In pace in idipsum dormiam, et requiescam; 
 
 Quoniam tu Domine singulariter in spe constituisti 
 me. 
 
 Gloria Patri, et Filio, et Spiritui Sancto : 
 Sicut erat in principio, et nunc, et semper, et in sae- 
 cula saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 117 
 
 Offer the sacrifice 
 
 Of justice and of blessing, 
 Your hope in God confessing; 
 
 Nor hearken the unwise 
 
 Who say, in thoughtless mood, 
 
 11 Who, then, doth show us good? " 
 
 The light of Thy dear face, 
 O Lord, doth veil its splendor 
 To shine with radiance tender 
 
 Upon Thy chosen race. 
 
 To me Thou dost impart 
 
 Gladness and joy of heart. 
 
 With corn and oil and wine 
 
 Their stores are overflowing ; 
 
 I, greater solace knowing, 
 In perfect peace recline, 
 For Thou to me dost ope 
 A door of deathless hope. 
 
 To Father, Son, and Ghost, 
 Be wondrous glory given 
 On earth and in high heaven, 
 
 By all His loving host, 
 
 As 't was all time before, 
 
 Is now, and evermore. 
 
118 EUCHARISTICA. 
 
 PSALMUS XV. 
 
 Antiphona : Communione calicis, quo Deus ipse sumitur, non 
 vitulorum saDguine, congregavit nos Dominus. 
 
 Conserva me Domine, quoniam speravi in te. 
 
 Dixi Domino : Deus meus es tu, quoniam bonorum me- 
 
 orum non eges. 
 Sanctis, qui sunt in terra ejus, mirificavit omnes volun- 
 
 tates meas in eis. 
 Multiplicatae sunt innrmitates eorum: postea accelerave- 
 
 runt. 
 
 Non congregabo conventicula eorum de sanguinibus : nee memor 
 
 ero nominum eorum per labia mea. 
 Dominus pars haereditatis meae, et calicis mei: tu es, qui 
 
 restitues haereditatem meam mini. 
 Funes ceciderunt mihi in praeclaris : etenim haereditas 
 
 mea praeclara est mihi. 
 Benedicam Dominum, qui tribuit mihi intellectum : in- 
 super et usque ad noctem increpuerunt me renes mei. 
 Providebam Dominum in conspectu meo semper : quoniam 
 
 a dextris est mihi, ne commovear. 
 Propter hoc laetatum est cor meum, et exsultavit lingua 
 
 mea : insuper et caro mea requiescet in spe. 
 Quoniam non derelinques animam meam in inferno : nee 
 
 dabis Sanctum tuum videre corruptionem. 
 Notas mihi fecisti vias vitae, adimplebis me laetitia cum 
 
 vultu tuo : delectationes in dextera tua usque in finem. 
 
 Gloria Patri, et Filio, et Spiritui Sancto : 
 Sicut erat in principio, et nunc, et semper, et in saecula 
 saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 119 
 
 PEESEEVE ME, LOED. 
 
 Antiphon: By the communion of the cup, and not by the 
 blood of bulls, hath the Lord made us to be one body. 
 
 Preserve me, Lord, I put my trust in Thee. 
 Unto the Lord I said : Thou art my God ; 
 Outside of Thee no welfare can be mine, 
 And in Thy noble ones is my delight. 
 
 Many their griefs, who offer to strange gods : 
 
 I will not pour their offerings of blood, 
 
 Nor take their idol-names upon my lips : 
 
 God is the portion of my heritage 
 
 And of my cup. Thou, Lord, dost cast my lot : 
 
 My measuring-lines are fallen in pleasant places, 
 
 Yea, mine inheritance is fair with me. 
 
 I have set God before me constantly, 
 And with Him near me, I shall not be moved. 
 Therefore my heart is glad, my soul exults, 
 My flesh shall dwell secure and confident ; 
 Because Thou wilt not leave my soul in Sheol, 
 Nor give Thy loving one to see corruption. 
 Thou makest known to me the path of light ; 
 Fulness of joy is with Thy countenance, 
 And pleasant things are in Thy hand forever. 
 
 Glory to Father, Son, and Holy Ghost, 
 As 't was of old, is now, and e'er shall be. 
 
120 EUCHARISTICA. 
 
 PSALMUS XIX. 
 
 Antiphona : Memor sit Dominus sacrificii nostri, et holo- 
 caustum nostrum pingue fiat. 
 
 Exaudiat te Dominus in die tribulationis : protegat te 
 
 nomen Dei Jacob. 
 Mittat tibi auxilium de sancto: et de Sion tueatur te. 
 Memor sit omnis sacrificii tui: et holocaustum tuum pingue fiat. 
 Tribuat tibi secundum cor tuum : et omne consilium tuum 
 
 confirmed 
 Laetabimur in salutari tuo : et in nomine Dei nostri mag- 
 
 nificabimur. 
 Impleat Dominus omnes petitiones tuas : nunc cognovi 
 
 quoniam salvum fecit Dominus Christum suum. 
 Exaudiet ilium de coelo sancto suo : in potentatibus salus 
 
 dexterae ejus. 
 Hi in curribus, et hi in equis: nos autem in nomine Do- 
 mini Dei nostri invocabimus. 
 Ipsi obligati sunt, et ceciderunt : nos autem surreximus, 
 
 et erecti sumus. 
 Domine salvum f ac regem : et exaudi nos in die, qua invo- 
 
 caverimus te. 
 
 Gloria Patri, et Filio, et Spiritui Sancto : 
 Sicut erat in principio, et nunc, et semper, et in saecula 
 saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 121 
 
 WHEN SOKEOWING THOU OALL'ST TO JACOB'S GOD. 
 
 Antiphon : The Lord remember our sacrifice and accept our 
 whole-burnt offering. 
 
 When sorrowing thou call'st to Jacob's God, 
 May He protect thee from His high abode ; 
 And from the sanctuary may He send 
 Support, and out of Sion thee defend. 
 May He thy sacrifices bear in mind, 
 And may thy holocausts acceptance find. 
 May He with fruitage all thy wishes dower, 
 And strengthen all thy counsels by His power. 
 When thou art safe, we shall rejoice : with thee 
 In our God's name we shall exalted be. 
 To all thy prayers may God His mercy show 
 (That God hath His anointed saved, I know). 
 The Lord will hear him from His holy heaven, 
 By Whose strong arm is sure salvation given. 
 Some trust in chariots : in horses, some : 
 But to our lips the name of God shall come : 
 For they shall fail and perish in affright, 
 While we from evil rise and stand upright. 
 O Lord, preserve the king from hurt or fall, 
 And hear us whensoe'er on Thee we call. 
 
 To Father, Son, and Ghost, Whom we adore, 
 Be praise as 't was, is, shall be evermore. 
 
122 EUCHARISTICA. 
 
 PSALMUS XXII. 
 
 Antiphona : Paratur nobis mensa Domini adversus omnes qui 
 tribulant nos. 
 
 Dominus regit me, et nihil mihi deerit : in loco pascuae 
 ibi me collocavit. 
 
 Super aquam ref ectionis educavit me : animam meam 
 convertit. 
 
 Deduxit me super semitas justitiae, propter nomen 
 suum. 
 
 Nam etsi ambulavero in medio umbrae mortis, non 
 timebo mala : quoniam tu mecum es. 
 
 Virga tua et baculus tuus : ipsa me consolata sunt. 
 
 Parasti in conspectu meo mensam adversus eos qui tribulant 
 me. 
 
 Impinguasti in oleo caput meum : et calix meus ine- 
 brians, quam praeclarus est ! 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 123 
 
 THE LOED MY SHEPHEED IS. 
 
 Antiphon : The table of the Lord is prepared for us in the 
 presence of all our enemies. 
 
 The Lord my shepherd is, and I 
 
 Shall nothing want: 
 He leadeth me to pasture green 
 
 And cooling font. 
 
 With living waters hath the Lord 
 
 Refreshed my soul, 
 And doth within the paths of right 
 
 My steps control. 
 
 Tho' in a valley I should walk 
 
 As dark as death, 
 I fear no evil — by my side 
 
 He wandereth. 
 
 Thy rod, O Lord, and pastoral staff, 
 
 Shall lead and guide, 
 For they my comfort are, my strength 
 
 Whate'er betide. 
 
 In presence of my enemies, 
 
 Before their face, 
 A table of refreshment Thou 
 
 For me dost place. 
 
 My head Thou dost anoint with oil, 
 
 With flowers entwine 
 My locks, and overfill my cup 
 
 With goodly wine. 
 
124 EUCHARISTICA. 
 
 Et misericordia tua subsequetur me omnibus diebus 
 
 vitae meae. 
 
 Et ut inhabitem in domo Domini, in longitudinem 
 
 dierum. 
 
 Gloria Patri, et Filio, et Spiritui Sancto: 
 Sicut erat in principio, et nunc, et semper, et in sae- 
 cula saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 125 
 
 Thy mercy, Lord, will follow me 
 
 In all my ways, 
 That I may dwell within Thy house 
 
 To length of days. 
 
 To Father, Son, and Holy Ghost, 
 
 All glory be, 
 As 't was, and is, and shall be through 
 
 Eternity. 
 
126 EUCHARISTICA. 
 
 PSALMUS XLI. 
 
 Antiphona : In voce exsultationis resonent epulantes in mensa 
 Domini. 
 
 Quemadmodum desiderat cervus ad fontes aquarum: ita 
 desiderat anima mea ad te Deus. 
 
 Sitivit anima mea ad Deum f ortem vivum : quando ve- 
 niam, et apparebo ante faciem Dei? 
 
 Fuerunt mihi lacrimae meae panes die ac nocte : dum dici- 
 tur mihi quotidie : Ubi est Deus tuus? 
 
 Haec recordatus sum, et effudi in me animam meam : quo- 
 niam transibo in locum tabernaculi admirabilis, usque 
 ad domum Dei: 
 
 In voce exsultationis, et confessionis: sonus epulantis. 
 Quare tristis es anima mea? et quare conturbas me? 
 
 Spera in Deo, quoniam adhuc confitebor illi : salutare 
 vultus mei, et Deus mens. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 127 
 
 "AS A THIRSTY HART." 
 
 Antiphon : Let them that feast at the table of the Lord make 
 heard the voice of joy and praise. 
 
 As a thirsty hart pants for the waters 
 
 That leap from the sod, 
 So is my spirit athirst 
 
 Unto Thee, O my God ! 
 
 My soul is anhungered for God, 
 The Living and Strong: 
 
 when shall I see Him, girt round 
 With His heavenly throng? 
 
 Day and night, night and day do I weep ; 
 
 Yea, my tears are my food, 
 While daily mine enemies challenge me : 
 
 "Where is thy God?" 
 
 All this I remembered : my soul 
 
 Within me I poured, 
 For lo, I will go to Thy tent, 
 
 To the House of my Lord. 
 
 1 will go with the noise of one feasting, 
 With high jubilee : 
 
 Why art thou sad, O my soul? 
 Why troublest thou me? 
 
 O hope in the Lord, for I still 
 
 Will give to Him laud, 
 For He is my only salvation, 
 
 My Lord and my God. 
 
128 EUCHARISTICA. 
 
 Ad meipsum anima mea conturbata est : propterea memor 
 ero tui de terra Jordanis, et Hermoniim a monte mo- 
 dico. 
 
 Abyssus abyssum invocat, in voce cataractarum tuarum. 
 Omnia excelsa tua, et fluctus tui super me transierunt. 
 
 In die mandavit Dominus misericordiam suam: et nocte 
 
 canticum ejus. 
 Apud me oratio Deo vitae meae, dicam Deo : Susceptor 
 
 meus es. 
 
 Quare oblitus es mei? et quare contristatus incedo, dum 
 affligit me inimicus? 
 
 Dum confringuntur ossa mea, exprobraverunt mihi, qui 
 tribulant me inimici mei. 
 
 Dum dicunt mihi per singulos dies: Ubi est Deus tuus? 
 quare tristis es anima mea, et quare conturbas me? 
 
 Spera .in Deo, quoniam adhuc confitebor illi : salutare 
 vultus mei, et Deus meus. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 129 
 
 Because my soul fainteth within me, 
 
 On Thee I shall still 
 Call, from the Jordan, the Hermons, 
 
 And from the low hill. 
 
 At the voice of Thy cataracts, Lord, 
 
 Deep calleth to deep; 
 Thy breakers and billows o'erwhelmingly 
 
 Over me sweep. 
 
 But Thy mercy was with me by day, 
 
 And Thy praise in the night : 
 And my prayer shall be still unto God, 
 
 My Strength and my Light. 
 
 I will say to Him : " Why hast forgotten me, 
 
 Thou, my support? 
 Why do I mourn, 'neath my enemy's 
 
 Evil retort? 
 
 With grieving my bones are as broken, 
 
 My sorrows abound ; 
 My enemies sorely with troubles 
 
 Have compassed me round. 
 
 " Where is thy God? " is their challenge, 
 
 Who sneer at my woe : 
 Why art thou sad, O my soul, 
 
 Why troublest me so? 
 
 O hope in the Lord, for I still 
 
 Will give to Him laud, 
 For He is my only salvation, 
 
 My Lord and my God, 
 9 
 
130 EUCHARISTICA. 
 
 Gloria Patri, et Filio, et Spiritui Sancto : 
 Sicut erat in principio, et nunc, et semper, et in saecula 
 saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 131 
 
 To Father, and Son, and the Spirit, 
 
 The One and the Three, 
 Be glory as 't was, and is now, 
 
 And ever shall be. 
 
132 EUCHARISTICA. 
 
 PSALMUS XLIL 
 
 Antiphona: Introibo ad altare Dei: snmam Christum, qui 
 renovat juventutem meam. 
 
 Judica me, Deus, et discerne causam meam de gente 
 non sancta, ab homine iniquo et doloso erue me. 
 
 Quia tu es Deus fortitudo mea: quare me repulisti? 
 et quare tristis incedo, dum affligit me inimicus? 
 
 Emitte lucem tuam et veritatem tuam: ipsa me de- 
 duxerunt, et adduxerunt in montem sanctum tuum, et 
 in tabernacula tua. 
 
 Et introibo ad altare Dei: ad Deum, qui laetificat juventu- 
 tem meam. 
 
 Confitebor tibi in cithara, Deus, Deus meus: quare 
 tristis es, anima mea? et quare conturbas me? 
 
 Spera in Deo, quoniam adhuc confitebor illi: salutare 
 vultus meus, ct Deus meus. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 133 
 
 JUDGE ME, GOD. 
 
 Antiphon : Christ the Lord a priest forever according to the 
 order of Melchisedech, hath offered bread arid wine. 
 
 Judge me, O God; 'gainst the wicked 
 
 Do Thou plead my cause : 
 Save me from him that hath guile 
 
 Nor keepeth Thy laws. 
 
 Thou art my stronghold, O God, 
 
 And Thou art my staff: 
 Why hast Thou cast me away, 
 
 While my enemies laugh? 
 
 Send me Thy light and Thy truth, 
 
 Let them be my guide 
 To Thy holy hill, and the house 
 
 Where Thou dost abide: 
 
 That so I may come to Thy altar, 
 
 The altar of God, 
 And utter my songs of rejoicing, 
 
 Of gladness and laud. 
 
 With song of the lyre shall I then 
 
 Give thanks unto Thee. 
 Why art thou sad, O my soul, 
 
 Why troublest thou me ? 
 
 O hope in the Lord, for to Him 
 
 All my praise will I bring, 
 For He is the light of my face, 
 
 My God and my King. 
 
134 EUCHARISTICA. 
 
 Gloria Patri, et Filio, et Spiritui Sancto: 
 Sicut erat in principio, et nunc, et semper, et in sae- 
 cula saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 135 
 
 To Father, to Son, and to Spirit, 
 
 The One and the Three, 
 Be glory, as 't was, and is now, 
 
 And ever shall be. 
 
136 EUCHARISTICA. 
 
 PSALMUS LXXX. 
 
 Antiphona: Oibavit nos Dominus ex adipe frumenti: et de 
 petra melle saturavit nos. 
 
 Exsultate Deo adjutori nostro : jubilate Deo Jacob. 
 
 Sumite psalmum, et date tympanum: psalterium ju- 
 cundum cum cithara. 
 
 Buccinate in Neomenia tuba, in insigni die solemni- 
 tatis vestrae: 
 
 Quia praeceptum in Israel est : et judicium Deo 
 Jacob. 
 
 Testimonium in Joseph posuit illud, cum exiret de 
 terra Aegypti: linguam quam non noverat audivit. 
 
 Divertit ab oneribus dorsum ejus : manus ejus in 
 cophino servierunt. 
 
 In tribulatione invocasti me, et liberavi te: exaudivi 
 te in abscondito tempestatis : probavi te apud aquam 
 contradictionis. 
 
 Audi populus meus, et contestabor te : Israel si audi- 
 eris me, non erit in te deus recens, neque adorabis 
 deum alienum. 
 
 Ego enim sum Dominus Deus tuus, qui eduxi te de 
 terra Aegypti : dilata os tuum, et implebo illud. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 137 
 
 KEJOIGE, TO GOD OUK HELP REJOICE. 
 
 Antiphon : The Lord hath fed us with the finest wheat, and 
 hath satisfied us with honey out of the rock. 
 
 Rejoice! to God our Help rejoice, 
 To Jacob's God, with gladsome voice; 
 Timbrel and harp and psaltery bring 
 Hither, and take a psalm to sing j 
 On the new moon's solemnity 
 Let the trump sound rejoicingly. 
 
 By old commandment now ye shall 
 To Jacob's God make festival — 
 By old commandment God had taught, 
 In witness of the marvels wrought 
 When Israel had safely passed 
 From Egypt's alien soil at last, 
 And found his slavish toil was done, 
 And a new life of freedom won: 
 
 From troubles gathering 'round thy way 
 I saved thee when thou didst pray ; 
 I heard thee in the tempest's wrath, 
 At Meribah I tried thy faith. 
 
 Therefore, my people, hearken well, 
 And lend thine ear, O Israel ! 
 No stranger god, forevermore, 
 Shalt thou have in thee, or adore : 
 
 For lo, I am the Lord thy God 
 Who led thee forth from Egypt's sod ; 
 Whate'er thou needest, I will give, 
 That crowned with plenty thou may'st live. 
 
138 EUCHARISTICA. 
 
 Et non audivit populus meus vocem meam : et Israel 
 non intendit mihi. 
 
 Et dimisi eos secundum desideria cordis eorum, ibunt 
 in adinventionibus suis. 
 
 Si populus meus audisset me: Israel si in viis meis 
 ambulasset : 
 
 Pro nihilo forsitan inimicos eorum humiliassem: et 
 super tribulantes eos misissem manum meam. 
 
 Inimici Domini mentiti sunt ei : et erit tempus eorum 
 in saecula. 
 
 Et cibavit eos ex adipe frumenti: et de petra melle 
 saturavit eos. 
 
 Gloria Patri, et Filio, et Spiritui Sancto : 
 Sicut erat in principio, et nunc, et semper, et in sae- 
 cula saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 139 
 
 But oh, my people heeded not, 
 And my commandment soon forgot : 
 Therefore I let their wilful feet 
 Follow each vain-devised conceit. 
 
 Yet, if my people had but heard — 
 Had Israel but obeyed my word, 
 Betwixt my people and their foes 
 Mine arm its power should interpose. 
 
 Thus would the Lord abase their pride, 
 While His own people safe should bide. 
 
 He fed them on the fat of wheat, 
 And from the rock drew honey sweet. 
 
 All honor to the Trinity, 
 
 As 't was, and is, and e'er shall be! 
 
140 EUCHARISTICA. 
 
 PSALMUS LXXXIII. 
 
 Antiphona: Ex altari tuo, Domine, Christum sumimus: in 
 quern cor et caro nostra exsultant. 
 
 Quam dilecta tabernacula tua, Domine virtutum: con- 
 cupiscit, et deficit anima mea in atria Domini. 
 
 Cor meum et caro mea exsultaverunt in Deum vivum, 
 
 Etenim passer invenit sibi domum : et turtur nidum sibi, 
 ubi ponat pullos suos. 
 
 Altaria tua Domine virtutum: Eex meus, et Deus meus, 
 
 Beati, qui habitant in domo tua Domine : in saecula saecu- 
 
 lorum laudabunt te. 
 Beatus vir, cujus est auxilium abs te: ascensiones in corde 
 
 suo disposuit, in valle lacrimarum in loco quern posuit. 
 Etenim benedictionem dabit legislator, ibunt de virtute 
 
 in virtutem : videbitur Deus deorum in Sion. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 141 
 
 HOW LOVELY AEE THY TABEENAOLES, 
 
 Antiphon: Prom Thy altar, Lord, we receive Christ, unto 
 Whom our heart and our flesh yearn with exceed- 
 ing joy. 
 
 How lovely are Thy tabernacles, 
 
 King of Saints ! 
 How for Thy blessed courts my soul 
 
 With longing faints ! 
 Up to the Living God my heart 
 
 And flesh have sprung. 
 The sparrow finds herself a home 
 
 The boughs among; 
 The turtle-dove, a nest wherein 
 
 To lay her young: 
 Thine altars are a home to me, 
 
 My God and King, 
 And blest who dwells within Thy house 
 
 Thy praise to sing ! 
 
 Happy the man whose only help 
 
 From Thee doth come ; 
 Upward his pilgrim feet are led 
 
 Toward Sion's dome 
 Athro' the vale of tears where man 
 
 Hath made his home. 
 His heart the mighty Lawgiver 
 
 With grace shall fill; 
 From virtue unto virtue, he 
 
 Shall go, until 
 He see the God of gods Himself 
 
 On Sion's Hill. 
 
142 EUCHARISTICA. 
 
 Domine Deus virtutum exaudi orationem meam: auribus 
 
 percipe Deus Jacob. 
 Protector noster aspice Deus : et respice in f aciem Christi 
 
 tui: 
 Quia melior est dies una in atriis tuis, super millia. 
 Elegi abjectus esse in domo Dei mei : magis quam habi- 
 
 tare in tabernaculis peccatorum. 
 
 Quia misericordiam, et veritatem diligit Deus : gratiam 
 et gloriam dabit Dominus. 
 
 Non privabit bonis eos, qui ambulant in innocentia : Do- 
 mine virtutum, beatus homo qui sperat in te. 
 
 Gloria Patri, et Filio, et Spiritui Sancto : 
 Sicut erat in principio, et nunc, et semper, et in saecula 
 saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 143 
 
 My loving prayer, Lord God of hosts, 
 
 Propitious hear; 
 To my petition, God of Jacob, 
 
 Lend Thy ear. 
 Regard us, O protecting God, 
 
 From heaven above, 
 And Thy anointed look upon 
 
 With eyes of love. 
 One day within Thy courts, O Lord, 
 
 Is better far 
 (Though in that heaven I should be 
 
 The meanest star) 
 Than thousand days of splendid state 
 
 Where sinners are. 
 
 His soul he keeps in peace, who walks 
 
 From error free: 
 Happy the man, O God of hosts, 
 
 That hopes in Thee : 
 In truth and loving-kindness, Thou 
 
 Dost e'er delight, 
 And givest peace and glory, Lord 
 
 And God of might. 
 
 To Father, Son, and Holy Ghost, 
 
 All glory be, 
 As 't was of old, is now, and shall 
 
 Forever be ! Amen. 
 
144 EUCHARISTICA. 
 
 PSALMUS CIX. 
 
 Antiphona: Sacerdos in aeternum Christus Dominus secundum 
 ordinem Melchisedech, panem et vinum obtulit. 
 
 Dixit Dominus Domino mco : sede a dextris meis. 
 
 Donee ponam inimicos tuos scabellum pedum tuorum. 
 
 Virgam virtutis tuae emittet Dominus ex Sion : domi- 
 nare in medio inimicorum tuorum. 
 
 Tecum principium in die virtutis tuae in splendoribus 
 sanctorum : ex utero ante lucif erum genui te. 
 
 Juravit Dominus, et non poenitebit eum : Tu es sacerdos 
 in aeternum secundum ordinem Melchisedech. 
 
 Dominus a dextris tuis confregit in die irae suae reges. 
 
 Judicabit in nationibus, implebit ruinas: conquassabit 
 capita in terra multorum. 
 
 De torrente in via bibet : propterea exaltabit caput. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 145 
 
 THE LOED SAID UNTO MT LORD. 
 
 Antiphon : Christ the Lord, the Priest forever according to the 
 order of Melchisedech, offered bread and wine. 
 
 The Lord said unto my Lord : Be 
 
 At My right hand Thy seat, 
 Until I make Thy enemies 
 
 The footstool of Thy feet. 
 
 The sceptre of Thy power, the Lord 
 
 Shall out of Sion send : 
 Rule Thou amidst Thy enemies 
 
 Till time itself shall end. 
 
 Amid the splendor of Thy saints, 
 
 Thine is the sovereignty; 
 Before the day-star, from the womb, 
 
 Have I begotten Thee. 
 
 The Lord kath sworn, nor will repent : 
 
 A Priest forever, Thou; 
 The order of Melchisedech 
 
 Is thine forever now. 
 
 At Thy right hand the Lord hath crushed 
 
 Kings in the day of wrath; 
 Among the nations He shall judge, 
 
 With death as aftermath. 
 
 He snatches water from a brook 
 
 While on His journey sped, 
 And therefore as a Conqueror 
 Shall He lift up His head. 
 10 
 
146 EUCHARISTICA. 
 
 Gloria Patri, et Filio, et Spiritui Sancto: 
 Sicut erat in principio, et nunc, et semper, et in saecula 
 saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 147 
 
 To Father, Son, and Holy Ghost, 
 
 The Blessed Trinity, 
 Be praise, as 't was of old, is now, 
 
 And evermore shall be. 
 
148 EUCHARISTICA. 
 
 PSALMUS OX. 
 
 Antiphona : Miserator Dominus escam dedit timentibus se in 
 memoriam suorum mirabilium. 
 
 Confitebor tibi Domine in toto corde meo : in consilio 
 justorum, et congregatione. 
 
 Magna opera Domini: exquisita in omnes voluntates 
 ejus. 
 
 Confessio et magnificentia opus ejus : et justitia ejus 
 manet in saeculum saeculi. 
 
 Memoriam fecit mirabilium suorum, misericors et miserator 
 Dominus: escam dedit timentibus se. 
 
 Memor erit in saeculum testamenti sui: virtutem 
 operum suorum annuntiabit populo suo: 
 
 Ut det illis haereditatem Gentium: opera manuum 
 ejus Veritas et judicium. 
 
 Fidelia omnia mandata ejus: confirmata in saeculum 
 saeculi, facta in veritate et aequitate. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 149 
 
 I WILL GIVE THANKS TO THEE, LOKD. 
 
 Antiphon: The compassionate Lord hath given meat unto 
 them that fear Him, for a remembrance of His 
 wonderful works. 
 
 I will give thanks to Thee, O Lord, 
 
 With heartfelt jubilation, 
 Standing in council of the just 
 
 And in the congregation. 
 
 How wonderfully every work 
 
 Of His its end procureth! 
 His work is praise and majesty, 
 
 His justice aye endureth. 
 
 The Lord hath made memorial 
 
 Of all His wondrous doing, 
 His will is e'er compassionate; 
 
 His mercy, e'er pursuing. 
 
 To them that fear Him there hath come 
 
 The manna-bread from heaven : 
 Forever He His covenant 
 
 Will keep, that He hath given. 
 
 Unto His people all His works 
 
 Declare His awful power, 
 For with the gentiles' heritage 
 
 He doth His people dower. 
 
 Judgment and truth — works of His hand 
 
 They are, that perish never : 
 His faithful mandates, framed in truth 
 
 And justice, stand forever. 
 
150 EUCHARISTICA. 
 
 Redemptionem misit populo suo : mandavit in aeter- 
 num testamentum suum. 
 
 Sanctum et terribile nomen ejus : initium sapientiae 
 timor Domini. 
 
 Intellectus bonus omnibus facientibus eum: laudatio 
 ejus manet in saeculum saeculi. 
 
 Gloria Patri, et Filio, et Spiritui Sancto: 
 Sicut erat in principio, et nunc, et semper, et in sae- 
 cula saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 151 
 
 Redemption to His people sent 
 
 Is Israel's song and story : 
 His covenant forever lasts; 
 
 To His great Name be glory! 
 
 The wise begin by fearing God — 
 
 Thus wisdom's word assureth — 
 They understand who do it well. 
 
 His praise foraye endureth. 
 
 Glory to Father, and to Son, 
 And Holy Ghost be given, 
 
 As 't was when time began, is now, 
 And aye shall be in Heaven! 
 
152 EUCHARISTICA. 
 
 PSALMUS OXY. 
 
 Antiphona : Oalicem salutaris accipiam, et sacrificabo hostiam 
 laudis, 
 
 Credidi, propter quod locutus sum : ego autem humili- 
 atus sum nimis: 
 
 Ego dixi in excessu meo : Omnis homo mendax. 
 
 Quid retribuam Domino pro omnibus quae retribuit 
 mihi? 
 
 Oalicem salutaris accipiam, et nomen Domini invocabo. 
 
 Vota mea Domino reddam coram omni populo ejus : 
 pretiosa in conspectu Domini mors sanctorum ejus: 
 
 O Domine quia ego servus tuus: ego servus tuus, et 
 nlius ancillae tuae. 
 
 Dirupisti vincula mea: tibi sacrificabo hostiam laudis, 
 et nomen Domini invocabo. 
 
 Vota mea Domino reddam in conspectu omnis populi 
 ejus: in atriis domus Domini, in medio tui Jerusalem. 
 
 Gloria Patri, et Filio, et Spiritui Sancto : 
 Sicut erat in principio, et nunc, et semper, et in sae- 
 cula saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 153 
 
 I DID BELIEVE, THEKEPOKE I SPOKE. 
 
 Antiphon : I will take the cup of salvation, and I will offer 
 the sacrifice of praise. 
 
 I did believe, therefore I spoke, 
 
 In midst of bitter days : 
 All men are liars — thus I said 
 
 In terror and amaze. 
 
 What can I render unto God 
 
 For His great mercies all ? 
 Salvation's chalice I will take 
 
 And on His Name will call. 
 
 Before His people may I pay 
 
 My vows unto the Lord ! 
 Their death is precious in His sight 
 
 Who served Him and adored. 
 
 Thy servant, I, thy handmaid's son — 
 
 By Thee my freedom came! 
 I'll make a sacrifice of praise 
 
 And call upon His Name. 
 
 My vows before the people all, 
 
 O may I render them 
 Within the Temple-courts, in midst 
 
 Of Thee, Jerusalem ! 
 
 To Father, Son, and Holy Ghost, 
 
 The Blessed Trinity, 
 Be praise, as 't was of old, is now, 
 
 And evermore shall be! 
 
154 EUCHARISTICA. 
 
 PSALMUS OXXVII. 
 
 Antiphona: Sicut novellae olivarnm, Ecclesiae filii sint in 
 circuitu mensae Domini. 
 
 Beati omnes qui timent Dominum, qui ambulant in 
 viis ejus. 
 
 Labores manuum tuarum quia manducabis: beatus es, 
 et bene tibi erit. 
 
 Uxor tua sicut vitis abundans in lateribus domus tuae. 
 
 Filii tui sicnt novellae olivarnm in circnitn mensae tnae. 
 
 Ecce sic benedicetur homo qui timet Dominum. 
 
 Benedicat tibi Dominus ex Sion : et videas bona Jeru- 
 salem omnibus diebus vitae tuae. 
 
 Et videas filios filiorum tuorum, pacem super Israel. 
 
 Gloria Patri, et Filio, et Spiritui Sancto: 
 Sicut erat in principio, et nunc, et semper, et in saecula 
 saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 155 
 
 HAPPY THE MAN THAT PEAKS THE LOED. 
 
 Antiphon: Like young olive-plants, let the children of the 
 Ohurch be gathered about the table of the Lord. 
 
 Happy the man that fears the Lord 
 
 And walketh in His ways : 
 Thou' It eat the labor of thy hands, 
 
 And live in peaceful days. 
 
 Thy wife shall be as fruitful vines 
 
 That hang upon thy wall ; 
 Like olive-plants about thy board 
 
 Shall be thy children all. 
 
 Behold, the man who feareth Him 
 
 Will God with plenty bless : 
 Thus out of Sion may the Lord 
 
 Grant thee all happiness ; 
 
 And all thy days may'st thou behold 
 
 Jerusalem increase; 
 Thy children's children may'st thou see. 
 
 On Israel be peace ! 
 
 To Father, Son, and Holy Ghost, 
 
 The Blessed Trinity, 
 Be praise, as 't was of old, is now, 
 
 And evermore shall be! 
 
156 EUCHARISTICA. 
 
 PSALMUS OXLVII. 
 
 Antiphona : Qui pacem ponit fines Ecclesiae, frumenti adipe 
 satiat nos Dominus. 
 
 Lauda Jerusalem Dominum: lauda Deum tuum Sion. 
 
 Quoniam confortavit seras portarum tuarum: bene- 
 dixit filiis tuis in te. 
 
 Qui posuit fines tuos pacem : et adipe frumenti satiat te. 
 
 Qui emittit eloquium suum terrae : velociter currit 
 sermo ejus. 
 
 Qui dat nivem sicut lanam: nebulam sicut cinerem 
 spargit, 
 
 Mittit crystallum suam sicut buccellas: ante faciem 
 frigoris ejus quis sustinebit? 
 
 Emittet verbum suum, et liquefaciet ea: flabit spiritus 
 ejus, et fluent aquae. 
 
 Qui annuntiat verbum suum Jacob : justitias et judicia 
 sua Israel. 
 
 Non fecit taliter omni nationi: et judicia sua non 
 manifestavit eis. 
 
 Gloria Patri, et Filio, et Spiritui Sancto : 
 Sicut erat in principio, et nunc, et semper, et in sae- 
 cula saeculorum. 
 
ANTIPHONS AND PSALMS OF CORPUS CHRISTI. 157 
 
 PEAISE THE LOED, JEEUSALEM. 
 
 Antiphon : The Lord, who maketh peace in the borders of the 
 Church, filleth us with the finest of wheat. 
 
 O praise the Lord, Jerusalem, 
 
 O Sion, to thy God give praise, 
 
 For He hath strengthened all thy gates, 
 
 And blessed thy children in their ways. 
 
 He fills thee with the fat of wheat, 
 And to thy borders giveth peace : 
 How swiftly runs upon the earth 
 The final word of His decrees ! 
 
 The hoar-frost scatters He like mist, 
 Like wool His snows the earth enfold, 
 Like morsels casteth He His ice, 
 And who can stand before His cold? 
 
 Again He sendeth forth His word — 
 See how it melteth ice and snow ! 
 He wakes again the southern wind, 
 Behold, again the waters flow! 
 
 To Jacob He declares His word, 
 Judgments and laws to Israel : 
 No other nation knows Him thus, 
 Nor in their minds His judgments dwell. 
 
 All glory to the Father be, 
 And Son of equal majesty, 
 And Holy Spirit, as before 
 All time, and now, and evermore ! 
 
HYMKS IN HOXOE OF THE 
 SACKED HEAET 
 
160 EUCHARISTICA. 
 
 AD MATUTINUM, 
 
 En ut superba criminum 
 Et saeva nostrorum cohors 
 Cor sauciavit innocens 
 Merentis haud tale Dei! 
 
 Vibrantis hastam militis 
 Peccata nostra dirigunt, 
 Ferrumque dirae cuspidis 
 Mortale crimen acuit. 
 
 Ex Corde scisso Ecclesia 
 Christo jugata nascitur: 
 Hoc ostium arcae in latere est 
 Genti ad salutem positum. 
 
 Ex hoc perennis gratia, 
 Ceu septiformis fluvius, 
 S tolas ut illic sordidas 
 Lavemus Agni in sanguine. 
 
 Turpe est redire ad crimina, 
 Quae Cor beatum lacerent : 
 Sed aemulemur cordibus 
 Flammas amoris indices. 
 
 Hoc Christe nobis, hoc Pater, 
 Hoc Sancte dona Spiritus, 
 Quibus potestas, gloria, 
 Regnumque in omne est saeculum. 
 
HYMNS IN HONOR OF THE SACRED HEART. 161 
 
 MATINS. 
 
 With what a cruel dart 
 The haughty hosts of sin 
 Have torn the Saviour's Heart, 
 That love alone should win ! 
 
 The soldier poised the spear — 
 'T was sin that shaped the aim 
 Its steel grew keen and clear 
 On whetstone of our shame. 
 
 From Jesus' riven side 
 The Church is born; again 
 Salvation's Ark swings wide 
 Its portals unto men. 
 
 And mercy, from within, 
 Poureth a sevenfold flood, 
 To wash our robes of sin 
 In God's atoning Blood. 
 
 O shame ! if we return 
 To sins that wound Him so : 
 Rather our hearts should learn 
 Such love as His can show. 
 
 To Father and to Son 
 And Holy Spirit be 
 Glory and honor done 
 Through all eternity. 
 
 11 
 
162 EUCHARISTICA. 
 
 AD LAUDES. 
 
 Cor, area legem continens 
 Non servitutis veteris, 
 Sed gratiae, sed veniae, 
 Sed et misericordiae : 
 
 Cor, sanctuarium novi 
 Intemeratum foederis, 
 Templum vetusto sanctius, 
 Velumque scisso utilius : 
 
 Te vulneratum charitas 
 Ictu patenti vomit, 
 Amoris invisibilis 
 Ut veneremur vulnera. 
 
 Hoc sub amoris symbolo 
 Passus cruenta et mystica, 
 Utrumque sacrificium 
 Christus Sacerdos obtulit. 
 
 Quis non amantem redamet? 
 Quis non redemptus diligat, 
 Et Corde in isto seligat 
 Aeterna tabernacula? 
 
 Decus Parenti et Filio, 
 Sanctoque sit Spiritui, 
 Quibus potestas, gloria, 
 Regnumque in omne est saeculum. 
 
HYMNS IN HONOR OF THE SACRED HEART. 163 
 
 LAUDS. 
 
 O Heart, Thine Ark doth hold 
 No law of bondage old, 
 But the New Law's release 
 Of mercy, grace and peace. 
 
 O Heart, Thou holier tent 
 Of a New Testament — 
 Far holier than the fane 
 Whose veil was rent in twain. 
 
 O Heart, what wounded Thee 
 But Thine own Charity? 
 That mortal eyes might prove 
 The depths of hidden love. 
 
 We gaze upon the Sign 
 Of suffering Divine, 
 And see, as in a glass, 
 Calvary and the Mass. 
 
 Ah who, such love that views, 
 Could answering love refuse? 
 Or seek, save in Thy breast, 
 His everlasting rest? 
 
 To Father and to Son 
 And Spirit, Three in One, 
 The power and kingdom be 
 Through all eternity. 
 
164 EUCHARISTICA. 
 
 AD LAUDES. 
 
 Cor, area legem continens 
 Non servitutis veteris, 
 Sed gratiae, sed veniae, 
 Sed et misericordiae : 
 
 Cor, sanctuarium novi 
 Intemeratum foederis, 
 Templum vetusto sanctius, 
 Velumque scisso utilius : 
 
 Te vulneratum charitas 
 Ictu patenti voluit, 
 Amoris invisibilis 
 Ut veneremur vulnera. 
 
 Hoc sub amoris symbolo 
 Passus cruenta et mystica, 
 Utrumque sacrificium 
 Christus Sacerdos obtulit. 
 
 Quis non amantem redamet ? 
 Quis non redemptus diligat, 
 Et Corde in isto seligat 
 Aetcrna tabernacula? 
 
 Decus Parenti et Filio, 
 Sanctoque sit Spiritui, 
 Quibus potestas, gloria, 
 Regnumque in omne est saeculum. 
 
HYMNS IN HONOR OF THE SACRED HEART. 
 
 LAUDS. 
 
 [Another Translation.) 
 
 O Heart, the Ark of Covenant, 
 That nevermore a law shall hold 
 Of fear and bondage, as of old, 
 But laws that peace and pardon grant : 
 
 O veil and temple, holy grail, 
 Of the New Testament of love — 
 O Veil, O Temple, far above 
 The Temple old, the riven Veil ! 
 
 O tender Heart, all-wounded thus 
 
 That mortal eyes might find in Thee 
 
 A mirror of that charity 
 
 Unseen, but wounded still for us ! 
 
 LID 
 
 O Symbol, speaking to our eyes 
 
 The altared Love where He, our Priest, 
 
 Hath spread for us a twofold feast — 
 
 Bloody and bloodless Sacrifice! 
 
 Who would not love that loving Breast ? 
 What ransomed soul can utter Nay, 
 Nor choose to make that Heart for aye 
 The tabernacle of his rest? 
 
 O grant it, Saviour, in this hour ; 
 Father, and Spirit, Whom we praise : 
 To Thee the kingdom and the power 
 And glory, unto endless days ! 
 
 165 
 
166 EUCHARISTICA. 
 
 AD VESPERAS. 
 
 Auctor beate saeculi, 
 Christe, Redemptor omnium, 
 Lumen Patris de lumine, 
 Deusque verus de Deo, 
 
 Amor coegit te tuus 
 Mortale corpus sumere, 
 Ut novus Adam redderes 
 Quod vetus ille abstulerat : 
 
 Ille amor, almus artifex 
 Terrae marisque et siderum, 
 Errata patrum miserans, 
 Et nostra rumpens vincula. 
 
 Non Corde discedat tuo 
 Vis ilia amoris inclyti : 
 Hoc fonte gentes hauriant 
 Remissionis gratiam. 
 
 Percussum ad hoc est lancea, 
 Passumque ad hoc est vulnera, 
 Ut nos lavaret sordibus 
 Unda fluente et sanguine. 
 
 Decus Parenti et Filio, 
 Sanctoque sit Spiritui, 
 Quibus potestas, gloria, 
 Regnumque in omne est saeculum. 
 
HYMNS IN HONOR OF THE SACRED HEART. 16' 
 
 VESPEES. 
 
 Blest Author of the world, 
 Redeemer of our race, 
 Thou very God of God, 
 Light of the Father's face: 
 
 'T was love that bade Thee take 
 Our frame of mortal clay, 
 New Adam ! and bring back 
 What the Old bore away. 
 
 Thy love that builded fair 
 The earth, the sea, the stars ; 
 That pitied olden faults, 
 And brake our prison-bars : 
 
 O may Thy Heart retain 
 Foraye such wondrous love ! 
 Let all approach the Fount, 
 And Thy sweet mercy prove. 
 
 For this alone the lance 
 Set free Its saving flood, 
 To wash our sins away 
 In water and in blood. 
 
 To Father and to Son 
 And Holy Spirit be 
 The kingdom and the power 
 Through all eternity. 
 
168 EUCHARISTICA. 
 
 AD MATUTINUM. 
 
 Quicumque certum quaeritis 
 Rebus levamen asperis : 
 Seu culpa mordet anxia, 
 Seu poena vos premit comes : 
 
 Jesu, qui, ut agnus innocens, 
 Sese immolandum tradidit, 
 Ad Cor reclusum vulnere, 
 Ad mite Cor accedite. 
 
 Auditis ut suavissimis 
 Invitet omnes vocibus : 
 Venite, quos gravat labor, 
 Premitque pondus criminum. 
 
 Quid corde Jesu mitius? 
 Jesum cruci qui affixerant 
 Excusat, et Patrem rogat, 
 Ne perdat ultor impios. 
 
 O Cor, voluptas Coelitum, 
 Cor, fida spes mortalium, 
 En hisce tracti vocibus, 
 Ad te venimus supplices. 
 
 Tu nostra terge vulnera 
 Ex te fluente sanguine: 
 Tu da novum cor omnibus, 
 Qui te gementes invocant. 
 
HYMNS IN HONOR OF THE SACRED HEART. 169 
 
 MATINS. 
 
 Whoso would seek to win 
 
 A sweet content, 
 Far from the cares of sin 
 
 And punishment — 
 
 For you the Saviour bore 
 
 All pain and smart: 
 Enter, then, at the door 
 
 Of His pierced Heart. 
 
 O list the loving call 
 
 Of Christ the King : 
 11 Come, ye that labor ; all 
 
 Your sorrows bring ! " 
 
 Ah me ! what pity stirs 
 
 That Heart so meek, 
 Which for His murderers 
 
 Would pardon seek! 
 
 O Heart that dost rejoice 
 
 Angels and men, 
 We list Thy loving voice — 
 
 Accept us, then. 
 
 Our sins, in Thy dear Blood, 
 
 Wash Thou away : 
 Grant us a heart renewed, 
 
 We humbly pray. 
 
170 EUCHARISTICA. 
 
 AD LAUDES. 
 
 Summi Parentis Filio, 
 Patri futuri saeculi, 
 Pacis beatae principi, 
 Promamus ore canticum. 
 
 Qui vulneratus pectore 
 Amoris ictum pertulit, 
 Amoris urens ignibus 
 Ipsum qui amantem diligunt. 
 
 Jesu, doloris victima, 
 Quis te innocentem compulit 
 Dura ut apertum lancea 
 Latus pateret vulneri? 
 
 O fons amoris inclyte, 
 O vena aquarum limpida, 
 O flamma adurens crimina, 
 O Cordis ardens charitas! 
 
 In Corde, Jesu, jugiter 
 Reconde nos, ut uberi 
 Dono fruamur gratiae, 
 Coelique tandem praemiis. 
 
 Semper Parenti et Filio 
 Sit laus, honor, sit gloria, 
 Sancto simul Paraclito, 
 In saeculorum saecula. 
 
HYMNS IN HONOR OF THE SACRED HEART. 171 
 
 LAUDS. 
 
 O sole-begotten Son, 
 Father of world to be, 
 O Prince of peace, to Thee 
 Our praise be done. 
 
 Thou Who, within Thy breast, 
 The wound of love didst bear, 
 Mak'st them the pain to share 
 Who love Thee best. 
 
 O Victim of our sin, 
 Who bade the lance make wide 
 The portals that would hide 
 The wound within? 
 
 O wondrous Fount of love, 
 O panting hart's desire, 
 O sin-consuming Fire 
 Sent from above! 
 
 Within Thy Heart, dear Lord, 
 Our trembling spirits place: 
 Grant us abundant grace, 
 And Heaven's reward. 
 
 To Jesus, Mary's Son, 
 Father, and Paraclete, 
 Let endless honor meet 
 And praise be done! 
 
172 EUCHARISTICA. 
 
 AD OOE JESU. 
 
 Cor meum tibi dedo 
 
 Jesu dulcissime ! 
 En cor pro corde cedo, 
 
 Jesu suavissime ! 
 Tu corda sola expetis, 
 Tu sola corda diligis : 
 Ah, amem te ut amas me, 
 
 Jesu suavissime! 
 
 Quid reddam caritati, 
 Quod Deus natus es? 
 
 Quid dabo pietati, 
 
 Quod homo f actus es? 
 
 Cor, inquis, praebe, fili mi 
 
 En cedo cor, O Jesu mi ! 
 
 Ah, amem te ut amas me, 
 Jesu suavissime ! 
 
 Cor tuum est apertum 
 
 Ut intrem libere, 
 Ut cordi cor insertum 
 
 Condatur intime. 
 Ah, Jesu mi, amoris vi 
 Dedisti te ut darem me. 
 Ah, amem te ut amas me, 
 
 Jesu suavissime ! 
 
HYMNS IN HONOR OF THE SACRED HEART. 173 
 
 TO THE HEART OP JESUS. 
 
 O dearest Love divine, 
 My heart to Thee I give, 
 
 Exchanging it for Thine, 
 That Thou in me may'st live. 
 
 Most loving and most meek, 
 
 Hearts only dost Thou seek : 
 
 may my heart but prove 
 
 A love like Thine, sweet Love ! 
 
 Who can requite the love 
 
 Shown in the wondrous plan, 
 
 Whereby the God above 
 For me became a Man? 
 
 Thou say'st: " Give Me thy heart! " 
 
 With it I freely part 
 
 Hoping that it may prove 
 
 A love like Thine, sweet Love ! 
 
 Thy Heart is opened wide 
 That, freely entering in, 
 
 1 may Thy guest abide, 
 
 And newer life begin. 
 This doest Thou, to gain 
 My love, and e'er retain: 
 O may my answer prove 
 A love like Thine, sweet Love! 
 
174 EUCHARISTICA. 
 
 Hie cordis firmamentum, 
 
 Hie tuta quies est, 
 Amoris fulcimentum, 
 
 Hie certa salus est; 
 In petrae hoc foramine, 
 In cordis hac macerie, 
 Hie muniar, hie uniar, 
 Jesu carissime! 
 
HYMNS IN HONOR OF THE SACRED HEART. 175 
 
 Here in Thy Heart I find 
 
 A haven of sweet rest, 
 An ever-quiet mind, 
 
 A mansion of the Blest : 
 Rock that wast cleft for me, 
 Behold, I fly to Thee, 
 Like a world-weary dove 
 Home to its mated Love ! 
 
76 EUCHARISTICA. 
 
 AD JESUM. 
 
 Dignare me, O Jesu, rogo te, 
 In cordis vulnere abscondere ; 
 
 Permitte me hie vivere, 
 In tuo latere quiescere. 
 
 Si praeparet daemon insidias, 
 Et mundus offerat divitias, 
 In tuo corde tutus sum, 
 In tuo latere securus sum. 
 
 Fallacior si caro lubricis 
 Mentem exagitet blanditiis, 
 Nil metuo, hie tutus sum, 
 Est meum latus hoc refugium. 
 
 Si oculos claudat fatalis sors, 
 Et vitam terminet feralis mors, 
 
 O Jesu ne dimitte me, 
 Da, tuo moriar in latere. 
 
HYMNS IN HONOR OF THE SACRED HEART. 177 
 
 TO JESUS. 
 
 My dearest Saviour, I would fain 
 Within Thy Sacred Heart remain: 
 
 O let me safe abide 
 Forever in Thy wounded Side. 
 
 In vain the demon lays his snares, 
 In vain the bribe of worldly wares : 
 
 He can not tempt a pride 
 Forgotten in Thy wounded Side. 
 
 And tho' the flesh wage war, my soul 
 In guilty pleasures to control, 
 
 For me is opened wide 
 The portal of Thy wounded Side. 
 
 When fading sight and fluttering breath 
 Proclaim the near approach of death, 
 
 O Saviour, let me hide 
 And die within Thy wounded Side. 
 12 
 
178 EUCHARISTICA. 
 
 IVLIO STERBINIO PAMILIABI. 
 
 {Leo XIII an. MDCCCXCVII.) 
 
 Iuli, munus habe Cor Iesu: manat abunde 
 Inde, viden, iugis vena salubris aquae. 
 
 Hunc alacer propera ad fontem, hoc te merge lavacro 
 Continuo labes eluit unda tuas. 
 
 Emergis nive candidior ; defigere coelo 
 Lumina iamque acie vividiore vales. 
 
 Magna aude: discas mortalia spernere, discas 
 Calcare intrepido cuncta caduca pede. 
 
 Sit pudor indigno flagrare cupidine ; saecli 
 Sitque capi illecebris deliciisque pudor. 
 
 Unum Cor Iesu o sapias, Iuli ! unaque Iesus 
 Sit tibi non mendax gloria et unus amor : 
 
 Invictum robur dubia in certamina vitae, 
 Fulgida lux signans tutum iter ad patriam ! 
 
HYMNS IN HONOR OF THE SACRED HEART. 179 
 
 POPE LEO TO JULIUS STEKBINI. 
 (1897.) 
 
 Julius, as gift to thee, I send 
 
 The Saviour's Heart, whence flow 
 
 Life-giving streams that have no end, 
 To heal our every woe. 
 
 O haste thee to that fountain clear, 
 
 Accept that healing bath: 
 In whiter raiment thou' It appear 
 
 Than e'en the snowflake hath. 
 
 Thou comest forth : lo, cleansed of sin, 
 
 Now canst thou fix thine eyes 
 With steadier gaze than erst had been, 
 
 Upon the expectant skies. 
 
 O greatly dare ! securely learn 
 
 How fearlessly thy feet 
 Should earth's decaying splendor spurn 
 
 To gain the heavenly seat. 
 
 Shame lurks in every earthly lust; 
 
 Fear then each foul desire: 
 Tread wanton pleasure in the dust, 
 
 And quench the smouldering fire. 
 
 Christ's Heart alone thy wisdom be, 
 
 Thy strength, thy glory blest ; 
 Thy love, that ceaseless as the sea 
 
 Beats in thy flaming breast : 
 A tower of strength that shall thy foes 
 
 And all their darts withstand ; 
 A light that safe the pathway shows 
 
 Unto the Fatherland. 
 
180 EUCHARISTICA. 
 
 IVLII STEEBINI PILIIS. 
 
 (An. MDCCCXCVII.) 
 
 Imperat ipse Deus IESUM redamemus amantem: 
 Eia agite, o pueri, ad Iesum properate volentes : 
 Hue mens, hue animus : mortalia quaeque perosi 
 Hoc unum eniti primis assuescite ab annis, 
 Ardeat ut vestris divinus cordibus ignis. 
 Exemplo en vobis mater praelucet, lulus 
 En genitor ; calcare iuvat vestigia sancta. 
 Nil sit dulce magis quam CORDE quiescere IESV 
 Divinoque sinu cupide magis usque recondi ! 
 Hie f ons ad vitam saliens : hinc larga bonorum 
 Copia, rebusque in trepidis caeleste levamen ; 
 Hostibus in pugna domitis partoque triumpho, 
 Hie tranquilla quies, praesens tutissima in aevum, 
 Aeternae vobis felix praenuncia pacis. 
 
HYMNS IN HONOR OF THE SACRED HEART. 181 
 
 A SONNET ON THE SAOEED HEAET. 
 
 (Pope Leo XIII.) 
 
 God bids us love His ever-loving Son: 
 
 Hasten, O children, to the Saviour's side; 
 
 There only may your hearts and minds abide ; 
 Through all the years to come, be this your one 
 Perpetual work, in tenderest years begun — 
 
 To nourish love for Jesus Crucified. 
 
 Father and mother shall your footsteps guide, 
 And teach how sweetly God's sweet will is done. 
 Ah, what more blessed refuge in the strife 
 
 May wearied spirits find, than Jesus' Heart? 
 That Fountain springing up to endless life, 
 
 And scattering dewy balsam on each smart ; 
 That Pledge of peace, where stormy war is rife, 
 
 Making the very earth heaven's counterpart ! 
 
HYMNS IN HONOR OF THE 
 HOLY NAME 
 
184 EUCHARISTICA. 
 
 JESU DULOIS MEMOEIA. 
 
 {In Ves peris.) 
 
 Jesu dulcis memoria, 
 Dans vera cordis gaudia: 
 Sed super mel, et omnia, 
 Ejus dulcis praesentia. 
 
 Nil canitur suavius, 
 Nil auditur jucundius, 
 Nil cogitatur dulcius, 
 Quam Jesus Dei Filius. 
 
 Jesu, spes poenitentibus, 
 Quam pius es petentibus, 
 Quam bonus te quaerentibus, 
 Sed quid invenientibus ! 
 
 Nee lingua valet dicere, 
 Nee littera exprimere; 
 Expertus potest credere 
 Quid sit Jesum diligere. 
 
 Sis, Jesu, nostrum gaudium, 
 Qui es f uturus praemium ; 
 Sit nostra in te gloria, 
 Per cuncta semper saecula. 
 
HYMNS IN HONOR OF THE HOLY NAME. 185 
 
 THE MEMOEY OE JESUS SWEET. 
 
 {Vespers.) 
 
 The memory of Jesus sweet 
 Doth make the heart with rapture beat ; 
 But honey, yea, nor aught can mete 
 The joy His Presence doth complete ! 
 
 No softer singing e'er was done, 
 Or sound of gladder music none ; 
 No sweeter thought e'er dwelt upon, 
 Than Jesus, Saviour, God the Son. 
 
 Jesus, hope of the contrite mind, 
 To them that ask, how sweet inclined ! 
 To them that seek Thee, ever kind : 
 But what art Thou to them that find ! 
 
 No tongue availeth to confess, 
 
 No word nor thought can e'er express — 
 
 He only knows that doth possess 
 
 In love, the Saviour's sweet caress. 
 
 O Jesus, be our hope, we pray, 
 Who our reward shalt be for aye ; 
 Our glory be with Thee to stay 
 Through endless ages of the Day! 
 
186 EUCHARISTICA. 
 
 JESU KEX ADMIRABILIS. 
 
 (Ad Matutinum.) 
 
 Jesu, Rex admirabilis, 
 Et triumphator nobilis, 
 Dulcedo ineffabilis, 
 Totus desiderabilis : 
 
 Quando cor nostrum visitas, 
 Tunc lucet ei Veritas, 
 Mundi vilescit vanitas, 
 Et intus fervet caritas. 
 
 Jesu, dulcedo cordium, 
 Fons vivus, lumen mentium, 
 Excedens omne gaudium, 
 Et omne desiderium. 
 
 Jesum omnes agnoscite, 
 Amorem ejus poscite; 
 Jesum ardenter quaerite, 
 Quaerendo inardescite. 
 
 Te nostra, Jesu, vox sonet, 
 Nostri te mores exprimant, 
 Te corda nostra diligant, 
 Et nunc et in perpetuum. 
 
HYMNS IN HONOR OF THE HOLY NAME. 187 
 
 JESUS THE ADMIEABLE KING. 
 
 (Matins.) 
 
 Jesu! the Admirable King, 
 The mighty Conqueror triumphing : 
 O Sweetness tongue can never sing — 
 Beyond the heart's imagining! 
 
 If Thou but come in gentle ruth, 
 How shines on us the light of Truth ! 
 How viler grows the world uncouth, 
 How fervent love renews its youth ! 
 
 Jesu ! the sweetness of the heart, 
 The living fount, the pilgrim's chart, 
 Beyond all joys of earth Thou art, 
 And all desires they can impart! 
 
 Seek ye but Jesus ! Look above, 
 And ask alone His deepest love: 
 With ardor Jesus seek, whereof 
 The search alone can joyance prove. 
 
 Thee, Jesus, let our voices name : 
 Our lives, our works, Thy love proclaim 
 Now and forever may the same 
 Sweet love of Thee our hearts inflame. 
 
188 EUCHARISTICA. 
 
 JESU DECUS ANGELICUM. 
 
 (Ad Laudes.) 
 
 Jesu, decus angelicum, 
 In aure dulce canticum, 
 In ore mel mirificum, 
 In corde nectar caelicum. 
 
 Qui te gustant, esuriunt; 
 Qui bibunt, adhuc sitiunt ; 
 Desiderare nesciunt, 
 Nisi Jesum, quern diligunt. 
 
 O Jesu mi dulcissime, 
 Spes suspirantis animae ! 
 Te quaerunt piae lacrimae, 
 Te clamor mentis intimae. 
 
 Mane nobiscum, Domine, 
 Et nos illustra lumine ; 
 Pulsa mentis caligine, 
 Mundum reple dulcedine. 
 
HYMNS IN HONOR OF THE HOLY NAME. 189 
 
 JESU! IN THEE AEE ANGELS OEOWNED. 
 
 {Lauds.) 
 
 Jesu! in Thee are angels crowned: 
 No ear hath heard a softer sound, 
 Nor tongue more wondrous honey found, 
 Nor heart a nectar so renowned. 
 
 Who taste of Thee shall hunger still ; 
 Who drink, shall thirst for that pure rill : 
 They know no other wish nor will 
 Than Thee, their longing hearts to fill. 
 
 Jesu! my love, my hope, my prize, 
 To Thee my soul breathes out in sighs ; 
 Thee seek the tear-drops in mine eyes; 
 To Thee my inmost spirit cries. 
 
 Remain with us, O God of might ! 
 Our hearts illumine and make bright; 
 Drive from our souls the gloom of night, 
 And fill the world with sweet delight ! 
 
COMMENT 
 
COMMENT. 193 
 
 THE THEME ANGELIC. 
 
 Laudis thema specialis, 
 Panis vivus et vitalis 
 Hodie proponitur. 
 
 THE number of Latin hymns 1 and the variety, and es- 
 pecially the sublimity of their themes, must be a mat- 
 ter of wonder to any one who will not see in the Catholic 
 Church the Spouse of Christ singing a perpetual canticle 
 
 1 The Thesaurus Hymnologicus of Daniel, the Lateinische 
 Hymnen des Mittelalters of Mone, and the many less ambitious 
 collections which followed the pathways traced out by Daniel 
 and Mone, instead of representing the complete hymnal treasures 
 of the Middle Ages, served rather to point out the necessity of 
 more earnest efforts, or at least of a much greater expenditure 
 of time, in the laborious work of searching out and editing the 
 medieval hymns. Twenty years ago the editors of the Thesauris 
 Hymnologicis hactenus editis Supplementum Amplissimum wrote 
 as follows of the ungleaned grain of that wide harvesting : " Nous 
 entreprenons aujourd'hui la publication integral e de toutes les 
 pieces liturgiques du Moyen Age. Nous l'entreprenons en nous 
 rendant compte des dimcultes qu'elle presente, et qui sont im- 
 menses. Ceux-la seuls peuvent en douter qui n'ont etudie que su- 
 perficiellement la question, et qui s'imaginent qu'apres le The- 
 saurus Hymnologicus de Daniel et les Lateinische Hymnen de 
 Mone, il ne reste plus qu'a glaner. Nous avons dans nos cartons 
 plusiers milliers de Proses, d'Hymnes, de pieces liturgiques in- 
 edites, collationees sur les manuscrits et les incunables de toutes 
 les bibliotheques de l'Europe. Et malgre cela nous ne nous dis- 
 simulons pas que nos collections sont bien incompletes." Since 
 1886 the editors of the Analecta Hy tunica have produced more 
 than fifty volumes of medieval hymns, and are still engaged in 
 editing and commenting on them, 
 
194 EUCHARISTICA. 
 
 to the Lamb, and who will not admit that her life is the 
 very commonplace of miracle. And yet, hers indeed is 
 the heirloom of the mirabilia opera Domini ; for she pos- 
 sesses the indwelling of the Holy Ghost and, in the spirit 
 of a perpetual Pentecost, can still speak, in divers tongues, 
 the wonderful works of the Lord. She is the heir, not 
 alone of the centuries, but of the eternal counsels of 
 God ; and there is not an upward yearning of the human 
 heart, there is not an outpouring of the Divine goodness 
 to satisy that yearning, which she may not justly con- 
 sider her own. With Timotheus of old, she can raise 
 a mortal to the skies; and with Cecilia, she can draw 
 an angel down. Since, then, her conversation is in 
 Heaven, and her songs are all sublime, which one of 
 these shall merit the special title of angelic? Let us 
 answer : 
 
 Special theme of all our singing — 
 Living Bread, and Bread life-bringing ! 
 
 The Bread of Angels is surely an angelic theme. But 
 our title is something more than a play on words: it 
 hints at the secret of that surpassing sweetness which, 
 from their very nature, attaches to Eucharistic hymns 
 above all others. It would seem hard indeed, be the min- 
 strel ever so commonplace, to feel nothing of the divine 
 fire of poesy in singing what is at once the last 
 miracle of God's love, and the fullest expression of it. 
 What then if an angel sing the song? What wonder 
 if the Angel of the Schools, in whom divine love was an 
 overmastering passion, and in whom faith seemed almost 
 to quicken into sight, should have chosen but one theme 
 for all his singing, and should have breathed into his 
 
COMMENT. 195 
 
 song something of an angel's intuition and an angel's 
 love? 
 
 The hymns of St. Thomas certainly occupy a peculiar 
 position in hymnology. He is naturally associated in 
 our minds with the subtleties of scholastic analysis; of 
 him it has been said that tot fecit miracula quot scripsit 
 articulos ; his life is luminous with clear, deep, strong 
 and constant thought; he, even in his age, is always the 
 giant of the intellectual arena; he is for all time the 
 magnificent expounder and defender of the doctrines 
 of the Church. But the Summa Theologica and the 
 Contra Gentiles, not to speak of his other works, scarcely 
 point to the poet. Outside of his office of Corpus Christi, 
 the poet is not visible, except in that high sense in which 
 every fervent and ideal soul is poetic. And yet, turning 
 aside from his daily tasks of hard and close reasoning, 
 he sings, not at the suggestion of his own fancy, but at 
 the command of his superiors, a song that has capti- 
 vated all hearts, and which, in more senses than one, is 
 angelic. 2 And still, while he is the gifted and facile 
 poet, it is at no expense to the thoughtful and precise 
 theologian. " He writes with the full panoply under 
 his singing robes." Expounding in an intensely doc- 
 trinal fashion a dogma of faith which is to some a 
 
 2 Well does Daniel say : " Unam canendi materiam sibi sumpsit 
 Doctor Angelicus eandemque divinitatis atque excellentiae plenis- 
 simam, adeo angelicam, i. e. ab ipsis angelis celebratam et adora- 
 tam. Est venerabilis sacramenti laudator Thomas summus, quern 
 non sine numinis afflatu cecinisse credas, nee mireris, sanctum 
 poetam postquam hoc unum carminis thema spiritale et paene 
 coeleste tam praeclare ne dicam unice absolverit, prorsus in pos- 
 terum obticuisse. Peperit semel sed leonem." Thes. Hymnol.. 
 II. p. 98. 
 
196 EUCHARISTICA. 
 
 stumbling block and to others foolishness, he neverthe- 
 less has succeeded in making the drapery of his thought 
 a joy forever to all men. Their admiration for the poet 
 has made non-Catholic hymnologists overlook, in various 
 degrees of tolerance, their strong prejudice against the 
 doctor. And so the hymnologist, Dr. Schaff, with some 
 alterations and omissions, draws on him for Christ in 
 Song. Of the Pange Lingua he says : "Although it 
 savors strongly of transubstantiation (ver. 4) it could 
 not be omitted in this collection." In a note on the 4th 
 stanza he says: "The stanza must, of course, be taken 
 with considerable allowance by the Protestant reader. 
 I have taken some liberty, and inserted ' by faith ' which 
 is not in the original." He gives two stanzas of Lauda 
 Sion, the rest being omitted " on account of its length." 
 E. C. Benedict, however, finds room in his little book 2 
 for both hymns. While it is very difficult to conceive the 
 sixth stanza of Lauda Sion as applicable to anything but 
 transubstantiation, 4 Chancellor Benedict, who " was a 
 judge in New York, equally respected for his attain- 
 ments as a jurist and his character as a man and a 
 Christian," says of the author of the Lauda Sion : " It 
 is but just to say that he doubtless intended that his 
 words should be understood according to the faith which 
 the Roman Catholic Church now teaches ; but it may also 
 be said that the hymn might have been written by a 
 Protestant, in the same words, without doing violence 
 to the faith of the Protestant Church, although it does 
 
 3 The Hymn of Hildebert, etc. 
 
 4 March naturally says: "31. Dogma: transubstantiation. — 
 57-62. Transubstantiation, as in 46-48." — Latin Hymns, p. 298. 
 
COMMENT. 197 
 
 not fully express that faith; and I have preferred to 
 translate it in that sense." Duffield, or rather his Edi- 
 tor, the Rev. Prof. Thompson, gives the first four, and the 
 last two stanzas of a version by Dr. A. R. Thompson, in 
 which " only half the hymn is given, those verses being 
 taken which deflect least from the general current of 
 Christian thought about the sacrament." 5 He says : 
 " The sixth, seventh and eighth verses express the doc- 
 trine of transubstantiation so distinctly, that one must 
 have gone as far as Dr. Pusey, who avowed that he held 
 1 all Roman doctrine,' before using their words in any 
 but a non-natural sense." Plainly, then, the universal 
 esteem 6 of Catholics for the hymn is not evoked merely 
 by the sweetness of their love for the Sacrament of the 
 Altar, or the clear precision of the Angel's doctrinal ex- 
 position — both of them rocks of scandal to some of our 
 separated brethren — but as well for its poetic merits, 
 its limpid flow, its gentle cadences, its accent of heavenly 
 devotion, its epigrammatic thought, its crystallized beauty. 
 If the Summa accentuates the latter part of the Angelic 
 Doctor's title, the Officium emphasizes the former part, 
 and renders superfluous, almost, the encomium of P. 
 Labbe: "Thomas angelus erat, antequam esset Doctor 
 Angelicus." 
 
 5 Latin Hymn-Writers, etc., p. 269. 
 
 6 A French critic voices that sentiment when he says : " Une 
 des plus belles de ces proses est incontestablement le Lauda Sion, 
 composition admirable, ou un grand merite litteraire s'allie avec 
 une rare habilite a la precision rigoureuse de la doctrine catholique 
 sur le divin mystere de l'Eucharistie, et dont la melodie est d'une 
 souplesse et d'une verve incomparables." — Migne : Encyc. Thiol., 
 art. Musique. 
 
198 EUCHARISTICA. 
 
 We have seen two senses in which the Lauda Sion 
 may be considered an angelic theme — it is the Bread of 
 Angels sung by an Angel. By a strange coincidence the 
 melody to which these words are wedded, is written in 
 the Seventh Gregorian mode, known as the "Angelic " 
 mode. But call the mode what we will — mixolydian, or 
 angelic — certainly the melody of this song is a master- 
 piece of musical art, bold, hopeful, sonorous, majestic, 
 fitted to give a name to any mode, rather than to borrow 
 one. 7 Words and music are both " angelic." 
 
 The Lauda Sion is the sequence composed by St. 
 Thomas Aquinas for the Mass of the Feast of Corpus 
 Christi. For the Divine Office of the same feast he com- 
 posed the Pange Lingua (already referred to), the Sacris 
 Solemniis and, with disputed probability, the Verbum 
 Supernum. He may also have written the hymn Adoro 
 Te for private devotion. Separate comment will be 
 made of each of these under their several titles. 
 
 Lauda Sion. 
 
 The great Sequence of the Mass on the Feast of 
 Corpus Christi was composed by St. Thomas Aquinas 
 about the year 1264. Present-day hymnologists agree 
 that he found his model in the beautiful rhythms of the 
 11 Laudes crucis attollamus " of Adam of St. Victor, who 
 died in the closing decades of the twelfth century. This 
 poem would indeed furnish St. Thomas with both his 
 
 7 One element in the excellence of this chant is that it ranges, 
 like some protracted sequences, through two modes, the mixolydian 
 and the hypomixolydian, and puts on the varying beauties of 
 either. 
 
COMMENT. 199 
 
 rhythm and his initial thought of praise — the " Lauda " 
 of one sequence corresponding with the " Laudes " of 
 the other. The older sequence, " perhaps the master- 
 piece of Adam of St. Victor ", as Neale styles it, begins : 
 
 Laudes cruris attollamus 
 Nos, qui cruris exsultamus 
 
 Speciali gloria: 
 Nam in cruce triumphamus, 
 Hostem ferum superamus 
 
 Vitali victoria. 
 
 An equally striking rhythmic correspondence, as well in 
 the typic as in the variant stanzas, is found between the 
 Lauda Sion and another famous sequence of Adam, be- 
 ginning : 
 
 Zyma vetus expurgetur, 
 Ut sincere celebretur 
 
 Nova resurrectio. 
 Haec est dies nostrae spei, 
 Hujus mira vis diei 
 
 Legis testimonio. 
 
 This sequence (" admodum divina ", thinks Clichtoveus) 
 is, in addition, more closely related to the theme of the 
 Lauda Sion, for it furnishes in its last stanza the very 
 thought of St. Thomas's: 
 
 Jesu victor, Jesu vita, 
 Jesu, vitae via trita, 
 Cujus morte mors sopita, 
 Ad paschalem nos invita 
 
 Mensam cum fiducia. 
 Vive panis, vivax unda, 
 Vere vitis et fecunda, 
 Tu nos pasce, tu nos munda, 
 Ut a morte nos secunda 
 
 Tua salvet gratia. 
 
200 EUCHARISTICA. 
 
 Probably the first translation into English of the Lauda 
 Sion was that of the English martyr, the Ven. Robert 
 Southwell, of the Society of Jesus. While acting as 
 chaplain and confessor of the Countess of Arundel 
 (1590-1592) he composed the volume of poetry which 
 has given him an honorable place in English literature, 
 and rendered into English verse " Saint Thomas of 
 Aquines Hyme Read on Corpus Christy Daye ". 
 Doubtless because of his desire to be as faithful to the 
 original text as possible, the version would never suggest, 
 in its irregular and questionable rhymes and in its some- 
 times halting rhythm, the elegant versification observ- 
 able in his other poems. It is nevertheless a dignified 
 rendering; and the holy memory of the martyr, no less 
 than its prominence as the first attempt in English to 
 translate the great Sequence, makes its inclusion here 
 desirable : 
 
 Praise, O Sion ! praise thy Saviour, 
 Praise thy Captain and thy Pastor, 
 
 With hymns and solemn harmony. 
 What power affords perform in deed ; 
 His worths all praises far exceed, 
 
 No praise can reach His dignity. 
 
 A special theme of praise is read, 
 ' A living and life-giving bread, 
 
 Is on this day exhibited ; 
 Which in the supper of our Lord, 
 To twelve disciples at His board 
 
 None doubts was delivered. 
 
 Let our praise be loud and free, 
 Full of joy and decent glee, 
 
 With minds' and voices' melody ; 
 For now solemnize we that day, 
 Which doth with joy to us display 
 
 The prince of this mystery. 
 
COMMENT. 201 
 
 At this board of our new ruler, 
 Of new law, new paschal order 
 
 The ancient rite abolisheth ; 
 Old decrees be new annulled, 
 Shadows are in truths fulfilled, 
 
 Day former darkness finisheth. 
 
 That at supper Christ performed, 
 To be done He straitly charged 
 
 For His eternal memory. 
 Guided by His sacred orders, 
 Bread and wine upon our altars 
 
 To saving host we sanctify. 
 
 Christians are by faith assured 
 That to flesh the bread is changed, 
 
 The wine to blood most precious : 
 That no wit nor sense conceiveth, 
 Firm and grounded faith believeth, 
 
 In strange effects not curious. 
 
 Under kinds two in appearance, 
 Two in show but one in substance, 
 
 Lie things beyond comparison ; 
 Flesh is meat, blood drink most heavenly, 
 Yet is Christ in each kind wholly, 
 
 Most free from all division. 
 
 None that eateth Him doth chew Him, 
 None that takes Him doth divide Him, 
 
 Received He whole persevereth. 
 Be there one or thousands hosted, 
 One as much as all received 
 
 He by no eating perisheth. 
 
 Both the good and bad receive Him, 
 But effects are diverse in them, 
 
 True life or true destruction. 
 Life to the good, death to the wicked, 
 Mark how both alike received 
 
 With far unlike conclusion. 
 
202 EUCHARISTICA. 
 
 When the priest the host divideth, 
 Know that in each part abideth 
 
 All that the whole host covered. 
 Form of bread, not Christ is broken, 
 Not of Christ, but of His token, 
 
 Is state or stature altered. 
 
 Angels' bread made pilgrims' feeding 
 Truly bread for children's eating, 
 
 To dogs not to be offered. 
 Signed by Isaac on the altar, 
 By the lamb and paschal supper, 
 
 And in the manna figured. 
 
 Jesu, food and feeder of us, 
 
 Here with mercy feed and friend us, 
 
 Then grant in heaven felicity ! 
 Lord of all, whom here Thou feedest, 
 Fellows, heirs, guests with Thy dearest, 
 
 Make us in heavenly company ! — Amen. 
 
 Where, as in the Lauda Sion, the rhythm of the Latin 
 is a most prominent feature of the composition, that 
 rhythm should, so far as may be possible to patience and 
 carefulness, be retained in the English version. It is of 
 course very difficult to preserve fidelity to the thought of 
 the original and to provide at the same time a constantly 
 recurring series of feminine rhymes. In general, Catholic 
 translators have sacrificed the original rhythm in the 
 interest of fidelity to the thought. Thus F. C. Husen- 
 beth, in his Missal for the Laity (1840) writes twenty- 
 four stanzas of unequal length (" Break forth, O Sion, 
 thy sweet Saviour sing"). Canon Oakeley (1850), 
 whose version is given in tl;e Baltimore Manual of 
 Prayers, uses feminine rhyming in only one stanza, and 
 in only the first half of that stanza: 
 
COMMENT. 203 
 
 Full be thy praise and sweetly sounding, 
 With joy and reverence abounding, 
 
 The soul's glad festival. 
 This is the day of glorious state, 
 When of that feast we celebrate 
 
 The high original. 
 
 He also, in the last stanza, varies the rhythm by includ- 
 ing trochaic lines, short and rhymed : 
 
 O Thou good Shepherd, Very Bread, 
 Jesu, on us Thy mercy shed ; 
 
 Sweetly feed us, 
 
 Gently lead us, 
 Till of Thy fulness us Thou give 
 Safe in the land of those that live. 
 Thou who can'st all and all dost know, 
 Thou who dost feed us here below, 
 
 Grant us to share 
 
 Thy banquet there, 
 Co-heirs and partners of Thy love 
 With the blest citizens above. — Amen. 
 
 Father Caswall was a very felicitous translator of the 
 Latin hymns, but his version of the Lauda Sion, although 
 carefully revised by him, still retains changes of rhythm 
 and impermissible rhymes. He rhymes " maintaineth " 
 with " changeth ", " twain " with "remains ", and gives, 
 as triple rhymes, " alone ", " form ", and " one ". In the 
 first edition (1849) of his Lyra Catholic a the second 
 stanza appears : 
 
 See to-day before us laid 
 
 The living and life-giving bread ! 
 
 Theme for praise and joy profound: 
 The same which at the sacred board 
 Was, by our Incarnate Lord, 
 
 Given to his Apostles round. 
 
204 EUCHARISTICA. 
 
 In the edition of 1884, the stanza appears quite changed 
 for the better, in respect both of fidelity and of rhymic 
 and rhythmic values: 
 
 Special theme of praise is thine, 
 The true living Bread divine, 
 
 That life-giving Flesh adored, 
 Which the brethren twelve received, 
 As most faithfully believed, 
 
 At the Supper of the Lord. 
 
 There are several other emendations, which need not be 
 noted here. But both editions have the unrhymic third 
 stanza : 
 
 Let the chant be loud and high ; 
 Sweet and tranquil be the joy 
 
 Felt to-day in every breast ; 
 On this Festival divine 
 Which recounts the origin 
 
 Of the glorious Eucharist. 
 
 From this metre he sometimes departs, as in stanza 6 : 
 
 Hear what Holy Church maintaineth, 
 That the bread its substance changeth 
 Into Flesh, the wine to Blood, etc. 
 
 Archbishop Bagshawe frankly disregards rhyme, save 
 in the closing lines, in his Breviary Hymns and Missal 
 Sequences (1900) : 
 
 Special object of our praises, 
 Bread both living and life-giving, 
 
 Offered us to-day we see ; 
 That this to the Twelve was given, 
 At the holy Supper table, 
 
 We can never doubtful be. 
 
COMMENT. 205 
 
 Judge Donahoe (Early Christian Hymns, First Series, 
 1908) is careful of the rhyme and rhythm throughout: 
 
 Sing aloud, O Sion, praising 
 Christ, thy Royal Shepherd, raising 
 
 Hymns of love and songs of joy; 
 Let the music sound forever, 
 Never ceasing, tiring never, 
 
 All thy powers of praise employ. 
 
 Finally, the Missal for the Use of the Laity (London, 
 1903), uses throughout, even in those stanzas where the 
 number of lines increases, the simple but effective rhythm : 
 
 O Sion ! let the Saviour's praise 
 
 Be thy beloved employ : 
 Thy King's and Pastor's glory raise 
 
 In hymns and songs of joy. 
 
 {Bone Pastor) 
 
 O thou good Shepherd ! living bread, 
 
 O Jesus, show us grace, 
 Defend us from the foes we dread, 
 
 Grant us to see thy face. 
 
 These illustrations do not exhaust the list of transla- 
 tions. In general it may be said that Catholic translators 
 have sought fidelity first of all, while non-Catholics have 
 been willing to depart from this requisite, partly for doc- 
 trinal, partly for poetical reasons. 
 
 Pange Lingua. 
 
 In the sixth century Venantius Fortunatus wrote the 
 splendid hymn of the Triumph of the Cross, the memor- 
 able " Pange lingua gloriosi proelium certaminis ". In 
 
206 EUCHARISTICA. 
 
 the thirteenth century, St. Thomas, looking for a model 
 for his Vesper hymn of Corpus Christi, evidently be- 
 thought him of the great Passiontide hymn of Fortu- 
 natus. This latter was written in the long trochaic meas- 
 ure (tetrameter catalectic) in classical quantity and un- 
 rhymed : 
 
 Pange lingua gloriosi proelium certaminis, 
 
 Et super cruris tropaeo die triumphum nobilem, 
 
 Qualiter Redemptor orbis immolatus vicerit. 
 
 St. Thomas discarded the classical quantity, broke each 
 of the lines in two, and gave alternating rhymes, with the 
 magically beautiful effect found in his Vesper hymn. It 
 is worthy of note that when the hymns of the Breviary 
 were to be revised in the interest of classical quantity, 
 Urban VIII decided that the hymns of St. Thomas 
 should not be touched j and, indeed, no amount of classi- 
 cal correctness could ever supply the attractive beauty 
 and unction and musical harmony of these Eucharistic 
 poems. 
 
 The two last stanzas ("Tantum ergo Sacramentum," 
 and " Genitori Genitoque") are obligatory for the ser- 
 vice of Benediction of the Most Blessed Sacrament. The 
 words Genitori Genitoque — Procedcnti ab utroquc — 
 Compar are borrowed from a sequence for Pentecost by 
 Adam of St. Victor. 
 
 In the first stanza, St. Thomas follows the inspiration, 
 as well as the metre, of Fortunatus. The latter bids us 
 consider the manner in which the Redeemer of the world 
 conquered by His death on the cross; and St. Thomas 
 has the same picture in mind when he recalls the Precious 
 
COMMENT. 207 
 
 Blood of Christ, the fruit of a noble womb, shed for us 
 on the Cross and now become our spiritual drink: 
 
 Fortunatus. 
 
 Pange lingua gloriosi 
 
 Proelium certaminis, 
 Et super cruris tropaeo 
 
 Die triumphura nobilem, 
 Qualiter Redemptor orbis 
 
 Immolatus vicerit. 
 
 Sing, my tongue, the Saviour's battle, 
 Sing the crowning laurel wreath, 
 
 And the Cross, the trophy-symbol, 
 Sing it with triumphant breath : 
 
 How the world's Redeemer conquered 
 In the awful arms of Death. 
 
 The metre and inspiration found followers in many 
 hymns of the middle ages. The Precious Blood is 
 again represented before our eyes in the following hymn 
 in honor of the Holy Lance : 
 
 Pange lingua gloriosae 
 
 Lanceae praeconium, 
 Quae reclusit pretiosae 
 
 Cataractae fluvium, 
 Passo Christo dolorose 
 
 Pro salute gentium. 
 
 In the fifth line, generosi does not mean " generous ", 
 as the usually careful and felicitous translator, the rever- 
 end Dr. John Mason Neale (an Anglican hymnologist 
 who devoted much study and learning to our medieval 
 hymns) translates, but " noble ". The second stanza 
 contains another allusion to Our Lady; and the Balti- 
 more Manual of Prayers simply translates : "Ina Virgin's 
 
208 EUCHARISTICA. 
 
 womb once dwelling ", and omits the double reference to 
 the Blessed Virgin, which is somewhat tautological. We 
 have reversed the order; and, omitting the allusion to 
 her in the first stanza, have preserved it in the second ; 
 thus, perhaps, allowing the theme to stand out more sim- 
 ply and uniquely in the first strophe. 
 In the second stanza Neale has: 
 
 Given for us, for us descending 
 
 Of a Virgin to proceed, 
 Man with man in converse blending, 
 
 Scattered He the Gospel seed. 
 
 The poverty (or in one sense, "richness") of rhyme in 
 seed and proceed has scarcely any apology in a compen- 
 sating felicity of expression, namely, to proceed of a 
 Virgin. The stanza presents us with the picture of our 
 Saviour seated with His disciples at the Last Supper 
 and, having fulfilled all the requirements of the Ancient 
 Rite, bringing in the Newer Rite of His Sacrament: 
 Se dat suis manibus. He gives Himself Turbae duodenae 
 — to the Twelve. In the Lauda Sion we have the same 
 picture : Turbae jratrum duodenae ; and in the hymn for 
 Lauds (" Verbum supermini prodiens ") : Se tradidit dis- 
 cipulis. Indeed, the striking similarities of thought and 
 expression are very frequent in the hymns of this Feast 
 — the same burden of thought being reflected with equal 
 clearness and fidelity by whatever mirror of metre St. 
 Thomas might select. 
 
 Dr. Neale has given us a very good critique on the 
 translations of the fourth stanza, which he calls " the 
 great crux of the translator." Thinking that his analysis 
 of the original, which develops its beauty and its theo- 
 
COMMENT. 209 
 
 logy with enough of subtlety and acuteness to interest 
 even the scholastic mind, might be welcome to the reader, 
 we give the entire passage: 
 
 The great crux of the translator is the fourth verse. I give all 
 the translations, i. " God the Word by one word maketh Very 
 Bread His Flesh to be, And whoso that cup partaketh, Tastes the 
 Fount of Calvary : While the carnal mind forsaketh, Faith re- 
 ceives the mystery." Here the incarnation of the Word, so neces- 
 sary to the antithesis, is omitted : and so exact a writer as St. 
 Thomas would never have used the expression by ONE word. 
 2. "At the Incarnate Word's high bidding, Very Bread to Flesh 
 doth turn : Wine becometh Christ's Blood-shedding : And, if sense 
 cannot discern, Guileless spirits, never dreading, May from Faith 
 sufficient learn." Here the antithesis is utterly lost, by the sub- 
 stitution of Incarnate for made flesh and bidding for word, to 
 say nothing of Blood-shedding for Blood. 3. " Word made 
 Flesh ! The Bread of nature, Thou by word to Flesh dost turn : 
 Wine, to Blood of our Creator : If no sense the work discern, 
 Yet the true heart proves no traitor : Faith unaided all shall 
 learn." Here the antithesis is preserved, though at the expense 
 of the vocative case. And surely St. Thomas, in an exact, dog- 
 matical poem, would not have spoken of the blood of our 
 Creator. Mr. Caswall, following up the hint given by the last 
 version, and substituting the apposite pronoun for the vocative, 
 has given, as from his freedom of rhyme might be expected, the 
 best version : " Word made Flesh, the Bread of Nature By a 
 Word, to Flesh He turns : Wine into His Blood He changes : 
 What though sense no change discerns, Only be the heart in 
 earnest, Faith her lesson quickly learns." In both these last 
 translations, however, the paneni verum of St. Thomas is not 
 given ; and Mr. Caswall brings in the more than unnecessary 
 article — By a word. 1 
 
 Since the first edition of my book, Hymns Ancient and 
 Modern have produced a translation put together from former 
 ones, but nearer my own version than to any other. Their fourth 
 verse is their weakest : — 
 
 1 Dr. Neale appears to be in error here. Caswall translates 
 " By His word." 
 
210 EUCHARISTICA. 
 
 Word made Flesh, True Bread He maketh 
 
 By His word His Flesh to be : 
 Wine His blood ; which whoso taketh 
 
 Must from carnal thoughts be free: 
 Faith alone, though sight forsaketh, 
 
 Shows true hearts the Mystery. 
 
 It is needless to observe that the italicized line and a half is 
 not in the original. Forsaketh, too, is scarcely English. 2 
 
 The reader may pardon this long extract because of 
 the many lessons it teaches the translator of the Latin 
 hymns. It shows, first, the critical and patient industry 
 that will exhaust every expedient in order to preserve 
 intact the essential meanings of this hymn, the pointed- 
 ness of its several antitheses, the melody of its versifica- 
 tion, and its rhymic beauty. The more important lesson 
 is, however, the lesson of triumph over the inherent diffi- 
 culties so critically pointed out by Dr. Neale. Patience 
 will surely be rewarded by an ever-increasing excellence 
 in the translation. The lesson receives even greater ac- 
 centuation by comparing the later versions with those 
 found in early hymn- and prayer-books and retained 
 sometimes in the present-day reprints. Thus, careful as 
 Neale was, the Marquess of Bute, who included Neale's 
 version in his Roman Breviary, nevertheless properly cor- 
 rected "generous" into "noble" (fifth line of the first 
 stanza), and in a footnote indicated another emendation. 
 In the fifth stanza, the lines 
 
 Praestet fides supplementum 
 Sensuum defectui 
 
 were, says Dr. Neale, avoided by all of the four trans- 
 2 Mediccval Hymns, 3d edition, p. 180 seq. 
 
COMMENT. 211 
 
 lations upon which he built his own. Thus two of the 
 translations run as follows : 
 
 Faith, the senses dark refining 
 Mysteries to comprehend — 
 
 and 
 
 Faith, thine earnest adoration 
 Passing eye and touch, present. 
 
 He notes that Father Caswall's version, as it is " un- 
 shackled by rhyme, is nearest " : 
 
 Faith for all defects supplying, 
 Where the feeble senses fail." 
 
 His own translation is : 
 
 Faith, our outward sense amending, 
 Maketh good defects before. 
 
 The phrasal ellipsis in " defects before " is, it is needless 
 to say, not felicitous. But the lines, so flowing in the 
 original Latin, prove refractory in translation. 
 
 The last stanza is not the easiest of the six. Neale's 
 rendering (which is, with slight occasional inversions, 
 that of the Baltimore Manual of Prayers) is: 
 
 Honor loud, and praise addressing 
 
 To the Father and the Son, 
 Might ascribe we, virtue, blessing, 
 
 And eternal benison : 
 Holy Ghost, from Both progressing, 
 
 Equal laud to Thee is done ! Amen. 
 
 With the exception of the rhymes " Son " and " benison ", 
 it is a good version. 
 
212 EUCHARISTICA. 
 
 Illustrations of various Catholic translations may be 
 given here (in the order of the stanzas of the Latin). 
 The first four are from Pri??iers, or devotional books for 
 the laity in England : 
 
 Primer, 1604. 
 
 Of Christ, his body glorious, 
 
 Sing my tongue the mystery ; 
 And also of his precious blood, 
 
 Which the world's price to be, 
 The king of nations did shed forth, 
 
 Fruit of noble womb was he. 
 
 Primer, ibig. 
 
 He given for us, born for our sakes, 
 A pure Maid for his Mother chose ; 
 
 He in the world his dwelling makes, 
 And here his seed of doctrine sows ; 
 
 His stay, when he the earth forsakes, 
 He doth with wondrous order close. 
 
 Primer, 1695. 
 
 He, on the final supper night 
 
 Among his brethren taking seat, 
 And well observing the ancient rite, 
 
 Touching the law's prescribed meat, 
 Gave to the twelve, his chosen band, 
 Himself for food, with his proper hand. 
 
 Primer, 1706. 
 
 The Word made flesh, for love of man, 
 With words of bread made flesh again ; 
 Turned wine to blood unseen by sense, 
 By virtue of omnipotence; 
 And here the faithful rest secure, 
 Whilst God can vouch and faith ensure. 
 
COMMENT. 213 
 
 £. Campbell {1814-68). 
 
 Then before his altar bending, 
 
 Let our hearts the Lord revere ; 
 Faith her aid to vision lending, 
 
 Tells that he unseen is near ; 
 Ancient types and shadows ending, 
 
 Christ our paschal Lamb is here. 
 
 D. J. Donahoe, igo8. 
 
 To the Father's glory leading, 
 
 Sound the holy jubilee; 
 To the Son, our sorrows heeding, 
 
 Sing the love that made us free, 
 To the Lord from both proceeding 
 
 Let the selfsame praises be. 
 
 In the long note (quoted from Dr. Neale) on the 4th 
 stanza, other illustrations are given (No. 2, by the con- 
 vert, the Rev. A. D. Wackerbarth, is misquoted in the 
 second line, which should be : " Bread to very Flesh 
 doth turn," instead of — as Neale gives it — " Very Bread 
 to Flesh doth turn"). There are still other Catholic 
 translations (e. g., those of Oxenham, Aylward, Bag- 
 shawe), but doubtless enough illustration has already 
 been furnished of the attempts to render into English 
 verse the triumphant harmony of the Latin. 
 
 Sacris Solemniis. 
 
 In the hymn for Matins of Corpus Christi Day, St. 
 Thomas has imitated the rhythmic swing of the hymn 
 for martyrs — Sanctorum mentis: 
 
214 EUCHARISTICA. 
 
 Sanctorum meritis inclyta gaudia 
 Pangamus socii gestaque fortia, 
 Gliscens fert animus promere cantibus 
 Victorum genus optimum. 
 
 The stanza comprises three Asclepiadic and one Gly- 
 conic verse. In Horace, it seems to be meditative in 
 quality, whereas, in its Breviary use (e. g., " Te Joseph 
 celebrent agmina coelitum," " Festivis resonent compita 
 vocibus ") it suggests joy and triumph. This quality of 
 joy is professedly that of the Eucharistic hymn (" juncta 
 sint gaudia"); but St. Thomas, as usual, rejects the 
 classical requirement of quantitative measure in favor of 
 the syllabic and accentual measure and, by way of re- 
 paration, simply fills his stanza with overflowing rhyme. 
 Throughout the long poem, he divides the Asclepiadic 
 verse into two exactly equal syllabic halves and rhymes 
 these among themselves and, by a curious felicity of 
 plan, with the last, or Glyconic, verse. This may be 
 well illustrated by the 4th stanza. Printed in Horatian 
 form, it would appear: 
 
 Dedit fragilibus corporis ferculum, 
 Dedit et tristibus sanguinis poculum, 
 Dicens : Accipite quod trado vasculum, 
 Omnes ex eo bibite. 
 
 Breaking the stanza up into seven-lined form, we perceive 
 the curiously interwoven and exuberant rhymic scheme: 
 
 Dedit fragilibus 
 
 Corporis ferculum, 
 Dedit et tristibus 
 
 Sanguinis poculum, 
 Dicens : Accipite 
 
 Quod trado vasculum, 
 Omnes ex eo bibite. 
 
COMMENT. 215 
 
 The 2nd, 4th, 6th lines rhyme; the 1st rhymes with the 
 3rd, and the 5th rhymes with the 7th. 
 
 It is not easy to imitate the scheme of rhyme and 
 rhythm in English verse. Father Caswall adopts a 
 wholly different form : 
 
 Let old things pass away; 
 Let all be fresh and bright; 
 And welcome we with hearts renewed 
 This feast of new delight. 
 
 This represents a revision of his original draft (Lyra 
 Catholic a of 1848) : 
 
 Let us with hearts renewed, 
 Our grateful homage pay; 
 And welcome with triumphant songs 
 This ever-blessed day. 
 
 Prior Aylward catches a different swing in the original 
 Latin rhythm : 
 
 Welcome with jubilee 
 
 This glad solemnity 
 From the full heart singing clear and high ; 
 
 Let the old types of grace 
 
 To the new things give place, 
 New hearts, new works and new songs of joy. 
 
 Archbishop Bagshawe adopts a four-line stanza, but also 
 echoes a similar interpretation of the rhythmic flow of 
 the original: 
 
 Glad hearts to this glorious Feast let us bring, 
 Its praise let us hasten exulting to sing. 
 Let old things be gone, and let new ones ensue, 
 Let voices and actions and hearts be made new. 
 
216 EUCHARISTICA. 
 
 Judge Donahoe adopts iambic measure: 
 
 Let joy abound with us on every side, 
 
 The sacred feast proclaiming far and wide ; 
 
 Come, let our souls, renewed in love, arise, 
 
 In thought, word, action, purged and purified. 
 
 There are more than a dozen translations into English 
 verse. 
 
 The stanza " Panis Angelicus " is often used as a 
 separate motet. An interesting legend concerning this 
 stanza is recalled by the Abbe Pimont in his work on the 
 hymns of the Roman Breviary (III. 187) : " Pope Urban 
 IV desired that the two finest spirits of the age, the 
 angelic Thomas and the seraphic Bonaventure, should 
 collaborate in the composition of the Office of Corpus 
 Christi. They appeared together, on a stated day, to 
 submit their work to the illustrious Pontiff. In the read- 
 ing of the hymn for Matins, they soon came to that rav- 
 ishing strophe, ' Panis angelicus ' etc. Tears dimmed 
 the eyes of Friar Bonaventure, while under his habit was 
 heard the crumpling of a parchment whose fragments 
 presently fell to the floor. The humble Franciscan, re- 
 cognizing the inferiority of his own composition, had just 
 torn in pieces the pages he had written, making avowal 
 that he was vanquished. If the legend is not authen- 
 tic, it certainly is not improbable, and does too much 
 honor to both saints to permit of its being passed over 
 in silence." 
 
COMMENT. 217 
 
 Verbum Supermini Prodiens. 
 
 Like the great Sequence and the other two hymns of 
 Corpus Christi, the hymn for Lauds (" Verbum supernum 
 prodiens") borrows its rhythm from an older source, 
 and very appropriately makes that source the hymn for 
 Matins of Advent and of the Feast of the Expectation 
 of Our Lady: 
 
 Verbum supernum prodiens 
 A Patre olim exiens, 
 Qui natus orbi subvenis 
 Cursu declivi temporis. 
 
 There was here no quantitative measure to depart from, 
 but the scheme of rhyming in couplets was changed into 
 alternate rhyme : 
 
 Verbum supernum prodiens 
 Nee Patris linquens dexteram, 
 Ad opus suum exiens 
 Venit ad vitae vesperam. 
 
 " St. Thomas very aptly made his hymn similar to the 
 well-known one on the Nativity of the Lord; and, in- 
 deed, no full explanation is needed to show that the 
 festival of the Holy Eucharist has a certain affinity to 
 that of the Nativity. The Church clearly insinuates the 
 same thought, since in the solemnity of Corpus Christi 
 and throughout the octave, the Preface of the Nativity 
 is sung." Thus Daniel, 1 who attributes the hymn to 
 St. Thomas. 
 
 1 Thesaurus, I. p. 254. 
 
218 EUCHARISTICA. 
 
 The learned Benedictine, Dom Morin, however, com- 
 pares 2 the Office composed by the saint with that of the 
 older Cistercian breviaries (1484-1674), and arrives at 
 the conclusion that the saint probably borrowed from 
 the Cistercian Office the hymn for Lauds, while at the 
 same time he so amended and shortened it, as to present 
 the hymn as it is now found in the Roman Breviary. In 
 the Cistercian breviary the hymn stood as follows : 
 
 (Matins) 
 i. Verbum supernum prodiens, etc. 
 
 2. Venit ad aegros medicus, 
 Dans salutis remedia ; 
 Venit doctor salvificus, 
 Alta docens mysteria. 
 
 3. In mortem a discipulo, etc. 
 
 4. Quibus sub bina specie, etc. 
 
 5. Uni trinoque Domino, etc. 
 
 (Lauds) 
 
 1. In divinis operibus 
 Nulla res sic mirabilis : 
 Nam nos cibat iste cibus 
 Manens indivisibilis. 
 
 2. Sumunt omnes et singuli, 
 Semperque tota sumitur 
 Veritas hujus pabuli, 
 
 Quod sumptum non consumitur. 
 
 2 Revue Benedictine, April, 1910. 
 
COMMENT. 219 
 
 3. Jesus nascens se socium, 
 Convescens in edulium, 
 Pendens dedit in pretium, 
 Se regnans dat in praemium. 
 
 4. O salutaris hostia, etc. 
 
 5. Uni trinoque Domino, etc. 
 
 The hymn was therefore divided, in the Cistercian 
 Office, into two. Which is the original, which is the 
 amended, form? Is the Cistercian elaborated from the 
 present hymn, or the present hymn condensed from the 
 Cistercian? The latter of these possibilities is the more 
 probable. Dom Morin points out: (1) that the Cister- 
 cian hymns were sung to the melody of the Advent hymn 
 whose first line they borrowed, whereas we now sing the 
 Corpus Christi hymn to a different melody (that, namely, 
 of the Ascensiontide hymn, "Aeterne Rex altissime"); 
 and "it is very natural to suppose that this choice of the 
 melody of the Advent hymn was the primitive one " ; 
 (2) that the Cistercians had abundant hymns, and could 
 easily have supplied any new ones desired ; or, since they 
 borrowed the Pange Lingua and the Sacris Solemniis, 
 why did they not take the Verbum Supermini also, with- 
 out changing and enlarging it? (3) that the additional 
 three stanzas are attached closely in meaning to the con- 
 text, and do not look like interpolations; (4) that St. 
 Thomas's selection represents, like any revision, a neater 
 text — and especially is the revision of the stanza, " Se 
 nascens dedit socium " preferable to the form, " Jesus 
 nascens se socium"; (5) that the extra stanzas are in- 
 ferior, it is true, to the rest, and yet may well have be- 
 
220 EUCHARISTICA. 
 
 longed to the original form of the hymn, whereas a man 
 of taste, who should undertake to revise and condense 
 the nine stanzas (rather too long for a single hymn) into 
 six, would naturally leave out the inferior stanzas; (6) 
 that several old collections of hymns which include the 
 Pange Lingua and the Sacris Solemniis, nevertheless 
 omit the Verbum Supernum — who shall divine a good 
 reason for the omission? There is therefore a prob- 
 ability that the hymn as sung by the Cistercians down to 
 the seventeenth century is older than the redaction com- 
 monly attributed to St. Thomas. 
 
 All these reasons of Dom Morin place the full ascrip- 
 tion of the hymn to St. Thomas in a very doubtful light, 
 to say the least. But to assume that the saint did not 
 compose, but only revised, the hymn, is not to lessen 
 his glory as the grand singer of the Eucharistic Supper ; 
 for, while the older hymn is strong and virile, neverthe- 
 less the revision is undoubtedly more elegant, terse, 
 artistic ; and it requires a man of taste to achieve such a 
 result by the retouching of a great hymn. 
 
 The last two stanzas furnish a separate hymn much 
 used at Benediction of the Blessed Sacrament — the ex- 
 quisite O Salutaris Hostia. Finally it may be noted as 
 an interesting fact, that the translation of the Verbum 
 Supernum given in the (Baltimore) Manual of Prayers 
 is that of the Anglican hymnologist, the Rev. Dr. J. 
 M. Neale. 
 
COMMENT. 221 
 
 Adoro Te Devote. 
 
 The recent Indulgence x granted to all the faithful 
 for the devout recitation of this Hymn lifts into general 
 prominence a fine example of the poetic art of the Angelic 
 Doctor. The Rev. Dr. Neale, the great Anglican 
 hymnologist and translator of the Latin hymns, prefixed 
 to his translation of it an interesting note : " The follow- 
 ing hymn of St. Thomas Aquinas to the Holy Eucharist 
 was never in public use in the medieval Church; but it 
 has been appended, as a private devotion, to most Missals. 
 It is worthy of notice how the Angelic Doctor, as if 
 afraid to employ any pomp of words on approaching so 
 tremendous a Mystery, has used the very simplest ex- 
 pressions throughout." 2 
 
 1 According to a former Rescript of the S. Congr. Indulg. an 
 Indulgence of ioo days was granted to priests who, after the 
 celebration of Mass, recited the Eucharistic hymn, " Adoro te 
 devote" (by St. Thomas Aquinas), found in the Roman Missal 
 (In gratiarum actione post missam). 
 
 By a recent decree of the same Congregation this Indulgence is 
 extended to all the faithful who recite the hymn after receiving 
 Holy Communion. 
 
 The petition for the Indulgence was presented by the Dominican 
 Prior of S. Maria Novella, of Florence, and was granted on the 
 15th of June, 1895, by the following Rescript. (See Acta S. 
 Sedis, Fasc. III., Oct., 1895.) 
 
 Ex Audientia Sanctissimi. 
 
 SS. D. N. Leo Papa XIII. referente me infrascripio Secretario 
 S. Indicts Congregationis, benigne annuit pro gratia in tertninis 
 concessionis pro Sacerdotibus. 
 
 F. Marcolinus Cicognani, 
 Proc. gen. Ord. Praed. S. Indicis Congr. a Secretis. 
 
 Praesens Rescriptum exhibitum fuit huic S. Congregationi In- 
 dulgentiis Sacrisque Reliquiis praepositae : die 17 fun., 18Q5. 
 
 L. * 5 H *h Alexander Archiep. Nicop., Secretarius. 
 
 2 Mediceval Hymns and Sequences, 3d Ed., p. 176. 
 
222 EUCHARISTICA. 
 
 Another feature of its excellence will perhaps attract 
 the attention of the student of St. Thomas's Eucharistic 
 hymns. Its rhythm could not have been more happily 
 constructed to suggest the sense of the utter humility 
 with which the Mystery is to be approached. The simple 
 iambic measure moving forward with slow steps into a 
 complete hexameter in the first line, fills the rhythmic 
 sense with a well-defined content, which, however, in all 
 the succeeding verses, halts, as it were, with momentary 
 fear ere another footfall echoes through the temple of 
 the soul. It is as though resolution, clearly formed and 
 expressed at first, grows suddenly timid at the thought 
 of its own presumption, and would fain retrace its path- 
 way. The selection of appropriate rhythms is one of the 
 most delicate tests of a poetic instinct. That St. Thomas 
 possessed such an instinct, no one who has once read his 
 hymns can doubt. But if this further test of metres be 
 applied, perhaps even a keener insight would be gained 
 of a fine phase. of that poetic power. Without entering 
 here at any length into the question, it may be pointed 
 out that the Verbum Supernum is written in the ordinary 
 iambic tetrameter (not quantitative, of course, but ac- 
 centual) — a metre well adapted to simple narrative; that 
 the Sacris Solemniis (written apparently in imitation of 
 the classical metres — the first three verses being Lesser 
 Asclepiads, and the fourth verse being Glyconic), has a 
 splendid swing to it that can suggest triumph and festivity 
 even without a text to interpret; that the Lauda Sion, 
 in the force and strength of its joyous trochaics and in 
 its favorite medieval stanza-form of six verses, sustains 
 well the burden of the thought — the stanza becoming es- 
 pecially significant, however, towards the close of the 
 
COMMENT. 223 
 
 hymn, where the singer, as if cramped within even ample 
 bounds, must give his joyful thought still broader field 
 for expansion, and must therefore lengthen his metric 
 form by two additional lines in the stanza; that the 
 Pange Lingua adopts the metre of those many medieval 
 songs of triumph which had already stamped on that 
 metre a characteristic feature — a feature first bestowed 
 upon that form of stanza, we believe, by the great singer 
 and true poet of the sixth century, St. Venantius For- 
 tunatus, in his " Pange lingua gloriosi proelium cer- 
 taminis." 
 
 Like medieval Latin poetry in general, the Eucharistic 
 hymns make up in rhyme or assonance what they lack in 
 quantitative measure. The rhymes of this " Rhythmus 
 Sancti Thomae " are, notwithstanding the objections 
 urged against the employment of rhyme as puerile and es- 
 pecially unworthy of adoption in the treatment of sublime 
 themes, a decided gain in beauty. Theories of versifica- 
 tion and of its ornaments should be corrected always by 
 the actual effects sought for, and sometimes notably at- 
 tained, by such external beauties of poetry. Here the 
 poetic ear must be the best judge. Certainly, in the 
 hymns of the Angelic Doctor, as well as in most of our 
 modern poetry, the rhymes could not well be omitted. 
 In this Rhythmus they were unquestionably beautiful and 
 satisfying to the musical sense. 
 
 It will be noticed that the Adoro Te Devote is divided 
 into stanzas of four lines each. In some versions of the 
 hymns, a prayer, somewhat in the nature of a refrain, is 
 inserted between the stanzas. There are two versions of 
 the refrain: Ave Jesu adauge fid em omnium credentium 
 and Bone Jesu pastor fidelium adauge fidem omnium in 
 
224 EUCHARISTICA. 
 
 te sperantium. The Rev. Edward Caswall gave an 
 English reading of the second one in his Lyra Catholic a, 
 as follows: 
 
 Jesu, eternal Shepherd ! hear our cry ; 
 
 Increase the faith of all whose souls on Thee rely. 
 
 The Rhythmus has been translated about twenty-five 
 times into English. The translations of Caswall and 
 Neale have been made with great regard to literalness. 
 Caswall admits, however, three crudenesses in metre ; 
 Neale's version is melodious, but admits errors in the 
 rhyming, such as declared as a rhyme with Word, and 
 God with blood. The present writer has essayed a ren- 
 dering which should seek to be as faithful as the limita- 
 tions of rhyme and metre would permit, so that the trans- 
 lation might serve to gain the indulgence for those who 
 should recite the hymn in English. 
 
 Summe Deus Olementiae. 
 
 This hymn and the following one (" Christus noster 
 vere cibus") belong to the Office of Corpus Christi 
 celebrated locally at Liege by order of its bishop, shortly 
 before Urban IV commissioned St. Thomas to write an 
 Office for the Universal Church. The second hymn was 
 sung at Complin, while the first was distributed among 
 the Little Hours, as it was a custom of the Church of 
 Liege to vary the hymns at these divisions of the Divine 
 Office. The disconnected and almost fragmentary 
 thought, the halting rhythm, the somewhat casual rhyme, 
 combine to make these two hymns a foil for the logical 
 coherence, easy and natural rhythms, and exquisitely sus- 
 tained rhyme of the hymns of St. Thomas. 
 
COMMENT. 225 
 
 Dom Morin is convinced that the only borrowing made 
 by the Cistercians (1484-1674) from the primitive Liege 
 office was this hymn for Complin (" Christus noster vere 
 cibus "), which was changed in its first stanza to: 
 
 Christus lux indeficiens 
 Cibat nos carne dulciter, 
 Et potat nos reficiens 
 Suo sanguine pariter. 
 
 Clement Blume, S.J., thinks x that all which can now be 
 assigned to the monk John of Mont-Cornillon, who had 
 been commissioned by the Bl. Juliana to make the first 
 draft of the Office for the local Feast of Corpus Christi, 
 are some hymns and proper antiphons preserved in the 
 Antiphonary of St. Martin at Liege as a supplement to 
 the Roman Office. Dom Morin considers that the com- 
 pilers of the Cistercian Office made a remarkable work, 
 far beyond the " chetives contributions " of Jean of Mont- 
 Cornillon ; and that if they would borrow nothing more 
 than the hymn for Complin from the primitive Liege 
 Office, for a much greater reason must we discard all 
 notion that St. Thomas borrowed from John. 
 
 Ave Verum Corpus. 
 
 The hymn is probably a work of the fourteenth cen- 
 tury. A Reichenau manuscript cited by Mone (No. 213) 
 declares that the hymn was composed by " Innocentius 
 Papa ", and that it has three years of indulgence at- 
 tached to it by " Pope Leo ", but it is impossible from 
 
 1 Das Fronleichnams-Fest : seine ersten Urkunden und Offizien 
 in Theologie und Glaube, 1909, I, pp. 337-349- 
 
226 EUCHARISTICA. 
 
 these indications even to conjecture the authorship. One 
 might at first suppose that the great Innocent III (d. 
 1216) was meant, as various other hymns (such as the 
 Stabat Mater, the Veni Sancte Spiritus) have been at- 
 tributed to him. But there is no " Pope Leo " follow- 
 ing him, who might have enriched the prayer with an 
 indulgence (Leo IX died in 1054, Leo X ascended the 
 throne of Peter in 1513). It is given as a private de- 
 votion at the elevation of the Host, in Horst's Paradisus 
 Ani??iae, printed at Cologne in 1614, and is much used at 
 present as a motet after the Offertory at Mass, or as a 
 hymn at Benediction of the Most Blessed Sacrament. It 
 has received many exquisite musical settings, notable 
 among them being those of Mozart and Gounod. 
 
 No translation into English, so far as I am aware, at- 
 tempts to follow the full rhymic scheme of the original. 
 Caswall's older version is found in the Baltimore Manual 
 of Prayers. It has no double rhyme. Oxenham fol- 
 lows the rhythm of the Latin, but varies the rhyme. 
 Donahoe has a longer form of stanza than the original. 
 It is indeed very difficult to reproduce in English, as a 
 translation, a stanza of eight lines with only one change 
 of rhyme, while four of the lines end in dissyllabic 
 rhyme. The original would, however, be imitated by the 
 following attempt at such a translation : 
 
 Hail, True Body, glorifying 
 
 Mary's womb — a virgin-brood ; 
 Truly suffering and dying 
 
 For mankind upon the Rood ; 
 Whose pierced Side, no drop denying, 
 
 Flowed with Water and with Blood, 
 Ere death come with pain and sighing, 
 
 Come to us as Heavenly Food. 
 
COMMENT. 227 
 
 The companion hymn, "Ave sacer Christi sanguis ", is 
 also of the fourteenth century. Most of it is taken bodily 
 from a longer hymn, "Ave caro Christi cara." 
 
 Oratio Metrice Composita. 
 
 Mone gives (I. no. 221) the poem from a manuscript 
 at Mainz, of the fifteenth century. It is written in classi- 
 cal hexameters, which are printed in the present volume 
 in divided form, in order more clearly to show the scheme 
 of internal and end-rhyme. The most notable illustra- 
 tion of this quaint and difficult device is furnished by 
 the long poem of Bernard of Morlas (or Morlaix) De 
 contemptu mundi. Bernard set himself a still more 
 difficult task, of providing double internal rhymes and 
 couplets of end-rhymes, as well as variations (none of 
 them easy) of the rhymic scheme. 
 
 Thus he has, like the present poem, verses of the form : 
 
 Menti sincerae possunt haec verba rAacere; 
 
 others, in which the rhymes follow the order of the Eng- 
 lish version of the Oratio metrice composita, e. g. : 
 
 Quae mea verba monent tu noli tradere vento, 
 Cordis in aure sonent et sic retinere memento; 
 
 and still others in that superabundant form which almost 
 defies equivalent rendering in English: 
 
 Hora novissima, tempora pessima sunt, vigilemus ! 
 Ecce rainaciter imminet Arbiter ille supremus. 
 
228 EUCHARISTICA. 
 
 Sancti, Venite. 
 
 In his Mediceval Hymns and Sequences, Neale trans- 
 lates the hymn in rhymed iambic pentameters, and re- 
 marks that, " Rugged and unpoetical as this hymn is, it 
 has a certain pious simplicity about it which renders it 
 well worthy of preservation." It is found in the Anti- 
 phonarium Benchorense, or Antiphonary written in the 
 last quarter of the seventh century at the monastery of 
 Bangor, County Down, Ireland. In the Antiphonary the 
 hymn is headed : " Ymnum Quando Commonicarent 
 Sacerdotes ". The Latin text (with the exception of the 
 third stanza) and Neale's translation (improved) are 
 given in Hymns Ancient and Modern {Historical Edi- 
 tion, No. 269). The text as there given is printed in the 
 form of Latin iambic hexameter rhythms, but in 
 Gueranger's Liturgical Year (Time After Pentecost, Vol. 
 I), as also in Daniel's Thesaurus Hymnologicus, Vol. I, 
 the rhythms are divided as in the present volume. This 
 arrangement is perhaps better, as it illustrates the con- 
 stant recurrence of the rhythmic caesura at the same 
 place, and appears also to indicate that the hymn is not 
 quite so " rugged " as Neale thinks. Daniel considers 
 it conspicuous " nobili quadam simplicitate." A similar 
 sober simplicity of diction and of thought should mark, 
 of course, the translation. 
 
 Laudes Onmipotens Perimus Tibi. 
 The hymn was written in the ninth century by Ratpert 
 of St. Gall, in classical Latin elegiac couplets, which have 
 been divided in the present volume into hemistichs, in 
 
COMMENT. 229 
 
 order to illustrate, first, the perfect metrical symmetry 
 of the stanzas (in which the first, third and fourth lines 
 are exactly the same from a metrical standpoint) and, 
 secondly, the frequent rhymes occurring, like those of 
 the Easter sequence, Victimae Paschali, in a somewhat 
 haphazard way, yet plainly not without the knowledge, 
 and doubtless the approval, of the composer. The per- 
 fect metrical symmetry seems to have escaped the notice 
 of Daniel, who (Thesaurus, III, p. 293) prints the first 
 line of the 3rd stanza (" Propitiare pius peccata"), of 
 the 4th ("Angelus aetheriis sanctus") and of the 5th 
 (" Haec medicina potens coeli ") with a superfluous word 
 which should have begun the second line in each instance, 
 and in the first two instances hides the rhymic effect — 
 pius and benignus, aetheriis and astris. 
 
 Another obvious and interesting feature of the hymn 
 is its responsorial character. The refrain: 
 
 Laudes, Omnipotens, 
 Ferimus tibi, dona colentes 
 Corporis immensi 
 Sanguinis atque tui — 
 
 is placed at the head of the hymn, and is repeated in full, 
 or in part, in alternate fashion after the stanzas of the 
 hymn. It thus imitates exactly the Invitatory at Matins 
 in the Divine Office, in which the refrain (e. g. " Regem 
 Confessorum Dominum . . . Venite Adoremus") is re- 
 peated in whole or in part alternately after the verses 
 of the Psalm (94), Venite exsultemus etc. The Latin 
 text, with English prose version, is given in Gueranger's 
 Liturgical Year (Time After Pentecost, Vol. I, pages 
 434-5). 
 
230 EUCHARISTICA. 
 
 Ad Kegias Agni Dapes. 
 
 The hymn is Eucharistic in character, although as- 
 signed to the Eastertide offices (from Vespers of Low 
 Sunday onward). It is a revision, in the interest of 
 classical prosody, of an older hymn, whose first two 
 stanzas will serve to illustrate the difficulties met by the 
 " Correctors of the Breviary " under Pope Urban VIII : 
 
 Ad coenam Agni providi 
 Et stolis albis candidi, 
 Post transitum maris rubri 
 Christo canamus principi. 
 
 Cujus corpus sanctissimum 
 In ara cruris torridum, 
 Cruore ejus roseo 
 Gustando vivimus Deo. 
 
 The revision excludes rhyme, and alters at times both 
 the thought and the figurative allusiveness of the older 
 hymn — with what success is still a moot-point with hym- 
 nologists. The Rev. Dr. Thompson (a Presbyterian), the 
 editor of Duffield's Latin Hymn-Writers and Their 
 Hymns, has this to say : " Now it is impossible to deny 
 to the revised version merits of its own. Not only does 
 it use the Latin words which classic usage requires — as 
 dapes in poetry for coena, rccepta for reddita, inferis for 
 baratro — but it brings into clearer view the facts of the 
 Old Testament story which the hymn treats as typical of 
 the Christian passover. The (imperfect) rhyme of the 
 original is everywhere sacrificed to the demands of metre, 
 which probably is no loss. But the gain is not in sim- 
 plicity, vigor and freshness. In these the old hymn is 
 much superior. The last verse but one, for instance, 
 
COMMENT. 231 
 
 (Cum surgit Christus tumulo, 
 Victor redit de baratro, 
 Tyranno trudens vinculo 
 Et reserans Paradisum.) 
 
 presents in the old hymn a distinct and living picture — 
 the picture which Luther tells us he delighted in when a 
 boy chorister singing the Easter songs of the Church. 
 But in the recast the vividness is blurred, and classic 
 reminiscence takes the place of the simple and direct 
 speech the early Church made for itself out of the 
 Latin tongue ". 
 
 While dapes may be more poetical than coena, it is 
 less Scriptural; and coena is forever consecrated to the 
 Supper of the Lord : " Homo quidem fecit coenam 
 magnam " (Luc. xiv. 16); " Convenientibus vobis in 
 unum, jam non est dominicam coenam manducare " (I 
 Cor. xi. 20) ; " Beati qui ad coenam nuptiarum Agni 
 vocati sunt" (Apoc. xix. 9). Obviously, the fine flavor 
 of the allusion is dissipated in the frigid classicism of 
 dapes. Abbe Pimont's surprise and chagrin might well 
 be echoed by all lovers of the old hymns: "Comment 
 a-t-on pu se resigner a eliminer ce mot?" Again, the 
 word providi is not found, nor is any equivalent expres- 
 sion given, in the revision; and the warning of St. Paul 
 has ceased to ring in the verse of the hymn : " But let 
 a man prove himself : and so let him eat of that bread, 
 and drink of the chalice" (I Cor. xi. 28). Apropos, 
 Dr. Neale had rendered the first line of the old hymn: 
 " The Lamb's high banquet we await ", but in most re- 
 productions of his version the line is altered — " I sup- 
 pose ", comments Neale, " from the editors either not 
 seeing or not believing that the adjective {providi) ap- 
 plies to ourselves, not to the Lamb ". 
 
232 EUCHARISTICA. 
 
 A glance at the second line of the older hymn will 
 show how the allusiveness of albis has also been lost : 
 
 Ad coenam Agni providi 
 Et stolis albis candidi. 
 
 The neophytes of the early Church were baptized on 
 Holy Saturday, and wore their robes of white for one 
 week, until Dominica in albis depositis or, as it is now 
 shortly called, Dominica in albis (Low Sunday). The 
 " Stolis amicti candidis " of the revision is not quite so 
 suggestive of the ancient custom of the chrisom-robe, 
 and might be taken metaphorically to represent merely 
 the purity with which we should approach the Holy 
 Table. 
 
 The sentiment of the antiquarian lover of the medieval 
 hymns should not prevent him from recognizing the fact 
 that a good change was wrought by the revisers in the 
 figure of the second stanza: 
 
 Cujus corpus sanctissimum 
 In ara cruris torridum — 
 
 for although, according to tradition, the Israelites cele- 
 brated their Pasch by eating the roasted flesh of a lamb, 
 the figure presented to our contemplation by the " corpus 
 torridum " of Christ is an unpleasant one. And so 
 Daniel, not friendly to the efforts of the revisers of 
 Urban VIII, still agrees thoroughly with them in the 
 change into 
 
 Almique membra corporis 
 Amor sacerdos immolat. 
 
 " Everybody will admit ", he says, " how inept and pro- 
 vocative rather of disgust than of devotion ", is the 
 
COMMENT. 233 
 
 figure of the "roasted body" of our Lord; and he 
 thinks it wonderful that the Lutheran poets, and even 
 Luther himself, should have perpetuated a figure that 
 should only excite loathing. In the Catholic Primer of 
 1604, the translator avoids the figure contained in 
 torridum, and renders the word by " in torture " : 
 
 Whose corpse most holy did remain 
 In torture on the cross distrest. 
 
 This old English version is on the whole faithful, but not 
 very careful to avoid crudenesses in metre and phrase. 
 It contains an over-abundance of such metrical shifts as 
 the auxiliary verbs did, doth, hath, which are too evi- 
 dently introduced to eke out the metre or to provide 
 a rhyme. 
 
 Ave Yivens Hostia. 
 The original Latin (found in the Echo Hymnodie of 
 1657) was sent to the translator by the Very Rev. E. 
 Poirier, S.S.S., with a request that it be translated into 
 English verse of equal rhythms, in order that it might be 
 sung by choirboys and men. The English version, with 
 musical setting for Soprano, I and II Tenor and Bass, 
 appeared in Emmanuel for May, 1911, and also in separ- 
 ate form (with the Latin text furnished in column form). 
 
 Praise the Blessed Sacrament. 
 
 The French hymn was composed for the celebration 
 of the twenty-fifth anniversary (1882) of the founda- 
 tion of the Institute of Perpetual Adoration. The 
 
234 
 
 EUCHARISTICA. 
 
 English translation, made at the request of a religieuse 
 of the London house of the Order, was published in 
 leaflet form, in England and in America, with the notice 
 that "It is sent to all the parishes where the Associa- 
 tion is established, that it may be sung after the recital 
 of the Act of Reparation, to close the Hour of Adora- 
 tion. It has become the hymn of the Association " 
 (i. e. the Association of Perpetual Adoration and Work 
 for Poor Churches) . The English version was of course 
 made in the exact rhythm of the original French in order 
 to suit the melody : 
 
 Refrain. 
 
 
 9 
 
 Low in 
 
 ::[:: 
 
 end - less wor - ship bent, Praise the 
 
 J J ^« | J» J hi I A— £-4 
 
 Bless - ed Sac - ra - ment ! Low in end - less wor - ship 
 
 *= 
 
 bent, Praise the Bless 
 
 ist Verse 
 
 ed Sac - ra - ment ! 
 
 zzc: 
 
 -p- 
 t 
 
 v i i 
 
 -h — 
 
 V— 
 
 Won-drous love that can not fal - ter ! 
 
 Je 
 
 sus 
 
 in the Host doth dwell Day and night up - on the 
 
 D. C. Refrain, 
 o 
 
 ^mn 
 
 -& — 
 
 ii 
 
 Near to those lie loves so well. 
 
COMMENT. 235 
 
 THE HYMNS OP THE OFPIOE OF THE SACRED 
 
 HEAET. 
 
 It is very probable that these hymns do not antedate 
 the eighteenth century. Abounding in direct and per- 
 sonal appeals to the Sacred Heart of Jesus, they utter 
 again and again the " lyric cry " of the singer. Al- 
 though of comparatively recent composition, their play 
 of fancy and of imagination, their rhetorical finish, their 
 condensed phraseology, give clear intimations of a skill 
 which has profited by the models constructed by St. Am- 
 brose. They abound, too, in Biblical allusion, every 
 stanza recalling some type, or figure, or prophecy, or 
 fulfilment. 
 
 The hymns " En ut superba criminum ", " Cor, area 
 legem continens ", "Auctor beate saeculi " belong to the 
 Feast of the Sacred Heart of Jesus. The other two hymns 
 included here (" Quicumque certum quaeritis " and 
 11 Summi Parentis Filio") belong to an Office granted 
 by special concession. 
 
 In the translations given in the present volume, an at- 
 tempt is made to combine faithfulness with a greater de- 
 gree of condensation of phrase and stanza than has been 
 thought desirable in the versions which have come under 
 the translator's eye. Each stanza of the original is " a 
 little picture painted well ", a cameo exquisitely finished; 
 and our effort has been to make frame and setting har- 
 monize with thought and phrase. 
 
 Ad Cor Jesu. 
 This, and the following, poem are given in the Ap- 
 pendix of the second volume of Daniel's Thesaurus, with- 
 
236 EUCHARISTICA. 
 
 out comment or indication of the source. Probably they 
 belong to the 17th or 18th century; if so, the occasional 
 looseness of the rhyme might suggest that they are mod- 
 ern hymns turned into a Latin which strives to preserve 
 fidelity at the expense of rhyme. A line in the last stanza : 
 
 In petrae hoc foramine, 
 
 recalls Augustus Toplady's " Rock of Ages, cleft for me " 
 (published in 1776), which was done into Latin verse 
 by W. E. Gladstone (1848), in the style of medieval 
 hymnody : 
 
 Lapis pro me perforatus, 
 Condar intra tuum latus, etc. 
 
 It is curious to find Toplady's hymn printed in the 
 Catholic hymnal, Lyra Catholic a (New York, 1851, p. 
 349), thus: 
 
 HYMN 
 
 Jesus pro me perforatus. 
 
 Rock of Ages, rent for me, 
 
 Let me hide myself in thee, etc., 
 
 as though the hymn were a translation from the Latin. 
 It is clear that the Catholic editor did not know that its 
 author was an English Calvinist, and accordingly did not 
 suspect any questionable doctrine in the lines: 
 
 Nothing in my hand I bring, 
 Simply to thy Cross I cling — 
 
 a thought more clearly brought out in an altered version 
 
 (1836) : 
 
 Merit I have none to bring, 
 Only to thy Cross I cling. 
 
COMMENT. 237 
 
 Besides Gladstone's version, Toplady's hymn was Latin- 
 ized by C. I. Black (1867), " Mihi fissa, Rupes diva"; 
 by R. Bingham (1871), "O rupes aeterna, mihi per- 
 cussa, recondar " ; by H. M. Magill (1876), "Rupes 
 aevum fissa quondam"; by G. S. Hodges (1876), 
 " Saeculorum, pro me fissa"; by S. T. Rand (1889), 
 " Rupes saeculorum, te ". 
 
 The second hymn (Dignare me) is of interest prin- 
 cipally because of its peculiar stanzaic form. 
 
 Poems of Pope Leo XIII on the Sacred Heart. 
 
 On the 15th of September, 1896. Leo XIII affection- 
 ately consecrated Julius Sterbini and his family to the 
 august Heart of Jesus, and as a memorial of the event, 
 presented them with a picture of the Divine Heart, and 
 accompanied this with the two poems. It may prove of 
 interest to give here, together with translation into 
 English, what was probably the original draft of the 
 first poem. 
 
 Iuli munus habe, Cor Iesu : manat abunde 
 Inde salutiferae vena perennis aquae. 
 
 Quem Iesu de Corde fluens lustraverit unda, 
 Abstergi labes sentiet ille suas. 
 
 Tu quoque iam propera ad fontem, hoc te merge lavacro ; 
 Pulchrior evenies et nive candidior — 
 
 Mergeris : en subito detersus lucida coelo 
 Figere vividius lumina munda vales ; 
 
 Quaerere nee coelum cessas ; insana cupido 
 Si quando illecebris urgeat in vetitum, 
 
238 EUCHARISTICA. 
 
 Reiicis indignans : animum tenet una voluptas 
 Divinis mentem pascere deliciis. 
 
 Atque, imo quae corde latent, arcana recludens 
 Ad Iesum perhibes te magis usque trahi 
 
 Vi dulci et grata; benefacta et dona recenses 
 Quae tibi munifica contulit Ipse manu — 
 
 Sic tua sit semper virtus, tua gloria Iesus ! 
 Et tuus incenso pectore iugis amor : 
 
 Invictum robur dura in certamina vitae, 
 Fulgida lux signans tutum iter ad patriam ! 
 
 Julius, as gift to thee, I send 
 The Saviour's heart, whence flow 
 
 Life-giving floods that have no end, 
 To heal our every woe. 
 
 Whoso doth wash in that dear tide 
 Still flowing from within 
 
 The Saviour's riven heart and side 
 Is cleansed from every sin. 
 
 O haste thee to that fountain clear ; 
 
 Accept that healing bath ! 
 In whiter raiment thou'lt appear 
 
 Than e'en the snowflake hath ! 
 
 Thou plungest in; lo ! cleansed of sin, 
 Now can'st thou fix thine eyes 
 
 With steadier gaze than erst had been 
 Upon the expectant skies. 
 
 Thither no weary feet you drag, 
 But fly with eager wings; 
 
 Though passion lead, with giddy flag, 
 The way to evil things. 
 
 Things evil still, however bright, 
 Your heart doth now decline; 
 
 For it can know but one delight — 
 To feed on joys divine ! 
 
COMMENT. 239 
 
 Unsealing now thy deepest heart, 
 
 Thou findest there, I know, 
 Rather to seek " the better part " 
 
 Thy Jesus doth bestow 
 
 With sweet compulsion. And thy mind 
 
 Doth number as the sands 
 His gifts to thee, freely assigned 
 
 By His unsparing hands. 
 
 Thus may thy Jesus ever be 
 
 Thy strength, thy glory blest; 
 Thy love, that ceaseless as the sea, 
 
 Beats in thy flaming breast : 
 
 A tower of strength that shall thy foes 
 
 And all their darts withstand ; 
 A light that safe the pathway shows 
 
 Unto the Fatherland ! 
 
 Jesu Dulcis Memoria. 
 
 It is perhaps impossible to render the melodic sweet- 
 ness of St. Bernard's hymn more sweetly in English metre 
 and English idiom than Caswall has done it. The 
 Doctor Mellifluus found in the liquid Latin at his com- 
 mand a verbal and phrasal honey which he collected 
 from many sources until the honeycomb fairly dripped 
 with its weighted largess. And Caswall seems in his 
 version to have done the same thing with almost equal 
 success in the arid fields of English vocabulary. Doubt- 
 less he was justified by the example of St. Bernard him- 
 self, in seeking melody as the first of all desirable things 
 in any hymn that should attempt to sing the ineffable 
 sweetness of the name of JESUS. Having paid this 
 tribute to the translator, we feel that we need hardly 
 add the critical charge of unliteralness in the English 
 
240 EUCHARISTICA. 
 
 rendering. Indeed, Caswall disregards — and justly 
 enough — the metre and the rhymic scheme of the original 
 Latin, and is not slow to depart from the thought as 
 well, when a change can bring more music into the trans- 
 lation. Let us instance in illustration the first stanza, 
 than which nothing can be more felicitous, whether we 
 consider the original or its translation : 
 
 Jesus dulcis memoria, 
 Dans vera cordis gaudia; 
 Sed super mel et omnia 
 Ejus dulcis praesentia. 
 
 Jesu ! the very thought of Thee 
 With sweetness fills my breast ; 
 
 But sweeter far it is to see, 
 And in Thy presence rest. 
 
 It will be observed that the rhymic scheme of the 
 Latin verse (a scheme carried throughout the long poem) 
 is the richest possible ; while the translation falls into 
 easier alternating rhymes. The metre, too, of the trans- 
 lation varies from that of the original, and gains in beauty 
 thereby. But in the third line the thought itself of the 
 original is quite changed — and similarly improved upon. 
 11 But sweeter far Thy face to see " is not a translation 
 of " Sed super mel et omnia " — not a translation, but 
 an improvement. 
 
 A request having been made for a new rendering of 
 the hymn into English, we venture to offer one, not as a 
 version superior or even equal to that of Caswall, but 
 simply as a variant one. If it possess any merit, the 
 merit will not be that of sweetness, but of fidelity to 
 the metre, the rhymic scheme, and the thought of the 
 original. 
 
COMMENT. 241 
 
 The three hymns of the Feast of the Most Holy Name 
 of Jesus are pieced together out of unconnected stanzas 
 of the longer hymn of St. Bernard. Thus, the hymn for 
 Vespers consists of stanzas 1, 2, 3, 5 ; that for Matins, 
 of stanzas 9, 11, 4, 14; that for Lauds, of stanzas 22, 
 20, 27, 35. 
 
 The rhymic device of St. Bernard's hymn forms an 
 exquisite musical setting for the text. The burden of 
 the text is the name of JESUS. As every stanza bears 
 only this sweet burden of thought, so shall every stanza 
 contain but one music of rhyme, which, like the pleasant, 
 continuous jingling of a single bell, shall dominate all 
 the phrasal harmony and assert the ecstasy of a single 
 emotion. The English translation has attempted to imi* 
 tate the Latin in this respect. 
 
 The translations of the three hymns were published, 
 with the above prefatory remarks, in the Ecclesiastical 
 Review (January, 1900). In a subsequent issue of the 
 Review a correspondent questioned the ascription of the 
 authorship to St. Bernard, because Gueranger, in his 
 volume on Le Temps de Noel (II, 324) in the series 
 of UAnnee Liturgique, says that there are "incontestable 
 manuscripts " to prove that these hymns are the work of 
 a Benedictine abbess of the 14th century. 
 
 This question of the authorship of these well-known 
 and well-loved hymns is perhaps of sufficient permanent 
 interest to justify the reproduction, in this place, of the 
 present writer's answer to the question of the corres- 
 pondent of the Review: 
 
242 EUCHARISTICA. 
 
 Qu. In an article in the January Review the three hymns of 
 the Feast of the Holy Name of Jesus are attributed to St. 
 Bernard. Dom Gueranger in his book Le Temps de Noel, tome 
 II, pag. 324, says that there are "incontestable manuscripts" to 
 prove that these hymns are the work of a Benedictine abbess of 
 the fourteenth century. Is Dom Gueranger right? 
 
 Resp. In the English translation (Christmas, Vol. 
 II) of Dom Gueranger' s work, Le Temps de Noel, the 
 passage in which the authorship of the " Jesu dulcis 
 memoria " is denied to St. Bernard, reads : " The two 
 hymns w r hich follow" (he has just given the hymn for 
 Vespers, " Jesu dulcis memoria," and is about to give 
 that for Matins, " Jesus Rex admirabilis," and that for 
 Lauds, "Jesu decus angelicum") "and which are used 
 by the Church for the Matins and Lauds of the Feast, 
 are by the same writer as the Hymn of Vespers, ' Jesu 
 dulcis memoria.' They were for a long time attributed 
 to St. Bernard, but manuscripts have been found, which 
 prove beyond a doubt, that they were composed by a 
 Holy Abbess of the Order of St. Benedict, who lived 
 in the fourteenth century." 
 
 Your correspondent asks: " Is Dom Gueranger right?" 
 I answer that he is right in saying that the hymns "were 
 for a long time attributed to St. Bernard," but that he 
 seems to be in error in his ascription of them to an 
 abbess of the fourteenth century. The Bodleian Library 
 contains a MS. which is confidently asserted to be of the 
 twelfth century, and to be probably the original version. 
 It has forty-two stanzas of four lines each. The Bod- 
 leian has also another MS. of the thirteenth century, 
 beginning, like the former, with the line " Dulcis Jesu 
 memoria." An Einsiedeln MS. (1288) printed by Morel 
 
COMMENT. 243 
 
 omits the thirty-ninth stanza. It is to be regretted that 
 Dom Gueranger did not specify the MSS. on which 
 he relied for his opinion, and that he did not mention 
 their locale. However, as he declares that they indicate 
 a fourteenth-century authorship, his contention falls in 
 the presence of MSS. like those in the Bodleian. 
 
 It must be admitted, however, that, while these early 
 MSS. make it possible to hold that St. Bernard composed 
 the great hymn, they cannot assure us of that fact. And 
 it may yet appear that the learned author of the Annee 
 Liturgique was correct in denying the ascription to St. 
 Bernard. The argument pro is apt to rest upon the 
 similarity of some of the stanzas of the hymn to authentic 
 passages in St. Bernard's prose works. " Sancti Doc- 
 toris venam sapit," as Mabillon says. A beautiful il- 
 lustration of this is found in the sixth lesson of the Feast 
 (S. Bern. Sermo 15 super Cant.) : " Jesus mel in ore, in 
 aure melos, in corde jubilus." Compare this with the 
 stanza of Lauds : 
 
 Jesu decus angelicum, 
 In aure dulce canticum, 
 In ore mel mirificum, 
 In corde nectar coelicum. 
 
 The same Sermo will furnish other illustration of sim- 
 ilarity of thought, although not, I think, a similarity of 
 phrase so striking as that just quoted. An argument 
 founded on such a similarity is, nevertheless, open to 
 some suspicion, as Daniel contends (Thes. Hymnol., iv., 
 p. 215). And Mone enumerates six hymns (in one MS.) 
 attributed to the Saint without sufficient reason. Daniel 
 admits the difficulty of ascribing definite authorship : 
 
244 EUCHARISTICA. 
 
 " Origo autem huius antiquissimi hymni S. Bernhardo 
 tribuenda sit necne certo evinci haud potuerit." Schlosser 
 (i. 431) quotes G. Fabricius : "Auctoris incerti;" Bonsi: 
 " D'incerto autore;" Signoretti: " Quest'inno trovasi nelle 
 opere di S. Bernardo, a cui per altro, per giudizio del 
 P. Mabillone, non deve attribuirsi." Nevertheless, these 
 opinions carry little weight to-day. It was certainly at- 
 tractive to the older hymnologists to dispute learnedly 
 the ascription of a hymn they could not trace back to 
 MSS. of an earlier date than the fourteenth century. 
 Dom Gueranger, who wrote before the first volume even 
 of Daniel had appeared, found ample field for his con- 
 tention. I do not happen to have access to the French 
 original of the Annee Liturgique ; but it is clear from the 
 Preface to the first volume of the same writer's In- 
 stitutions Liturgiques, that he was then engaged on his 
 after great work. That volume appeared in 1840, and 
 in its Preface promised the first instalment of the Annee 
 in the autumn of the following year. The second volume 
 of the Institutions (1841) contains an advertisement of 
 the Deuxieme Division of the Annee as already issued. 
 It was in this same year that the first volume of Daniel's 
 epoch-making work came out, giving the " Jesu dulcis " 
 in forty-eight stanzas, with many critical readings noted. 
 In the fourth volume of his Thesaurus, published four- 
 teen years later, he uses the splendid labors of Mone, 
 whose three volumes had meanwhile appeared, to further 
 illustrate and amend his treatment of the Hymn. 
 Gueranger was, therefore, justified in his contention by 
 his " incontestable manuscripts " — justified, that is to say, 
 subjectively, however much subsequent finds should have 
 rendered his view untenable. 
 
COMMENT. 245 
 
 Hymnologists of the present day, while they fail to 
 prove that St. Bernard wrote the hymn, seem to be un- 
 animous in ascribing it to him. They have reason for 
 maintaining the older tradition, as the grounds on which 
 it was assailed, or at least questioned, were found (by 
 the discovery of very early MSS.) to have been so in- 
 secure. Thus Trench still asserts in his third edition 
 
 (1874) the Bernardine authorship ascribed in the first 
 (1849). He says: "This poem, among those of St. 
 Bernard the most eminently characteristic, consists of 
 nearly fifty quatrains, and, unabridged, would have been 
 too long for insertion here ; not to say that, with all the 
 beauty of the stanzas in particular, as a whole it lies un- 
 der the defect of a certain monotony and lack of progress. 
 Where all was beautiful the task of selection was a hard 
 one; but only so could the poem have found place in 
 this volume; while, for the reasons just stated, there is 
 gain as well as loss in presenting it in this briefer form " 
 (p. 251). He prints a cento of fifteen stanzas. Schlosser 
 (1863) ascribes it to the Saint. SchafT, in Christ in 
 Song (1869), also ascribes it to St. Bernard: " Jubilus 
 rhythmicus de nomine Jesu, the sweetest and most evan- 
 gelical (as the Dies Irae is the grandest, and the Stabat 
 Mater the most pathetic) hymn of the Middle Ages 
 ... by St. Bernard of Clairvaux (called Doctor mel- 
 lifliius ...)." So, too, March, in his Latin Hymns 
 
 (1875) ; and Dufneld, in Latin Hymns (1889), who, in 
 a sketch of the Saint's life, says : " The Church universal 
 has made Bernard her own ; and the very translations of 
 his verses are half -inspired. And while we sing — 
 
 Jesus, the very thought of thee 
 With sweetness fills my breast, 
 
246 EUCHARISTICA. 
 
 we shall sing ' with the spirit and with the understanding, 
 the very strain that the Abbot of Clairvaux was sent on 
 earth to teach !" Finally, the Dictionary of Hymnology 
 (1892) says: " This hymn has been generally (and there 
 seems little reason to doubt, correctly) ascribed to St. 
 Bernard ; and there are many parallels to it in his genuine 
 prose works, especially that on the Canticles. It has 
 been variously dated 1130, 1140, or 1153; but as positive 
 proof is lacking that it is unquestionably the work of St. 
 Bernard it is manifestly impossible to fix a date for 
 its composition." x In ascribing the great hymn to the 
 great Saint, I have followed both an early and a late 
 tradition. 
 
 The hymns have been translated many times into Eng- 
 lish, but I do not recall any version which preserves the 
 rhymic scheme of the Latin. The Primer of 1685 be- 
 gins its translation thus : 
 
 Jesu, the only thought of thee 
 
 Fills with delight my memory; 
 
 But when thou dost thy presence show, 
 
 Heaven seems into my breast to flow. 
 
 The version of the Evening Office, 1725, is possibly by 
 
 Dryden : 
 
 If Jesus called to mind imparts 
 Sweetness and joy to pious hearts, 
 When we behold him face to face 
 All earthly sweetness must be base. 
 
 1 The 2nd edition (1907) of the Dictionary has not discovered, 
 in the interim, any additional reason of sufficient weight to dis- 
 turb its previous view that the traditional ascription is probably 
 correct. Dom Pothier, however, has found the hymn in a MS. 
 of the eleventh century, ascribed to a Benedictine abbess; and 
 this would refute the ascription to St. Bernard (b. 1090, d. H53)- 
 
COMMENT. 247 
 
 Prior J. D. Aylward translates : 
 
 The memory sweet of Jesus' name 
 
 True joy brings to the breast ; 
 But far above all honied sweets 
 
 Is his dear presence blest. 
 
 R. Campbell begins : 
 
 Thy sweet remembrance, Lord, imparts 
 Serenest joy to faithful hearts ; 
 But far above all sweetest things, 
 The sweetness that thy presence brings. 
 
 A PKATEK APTEE MASS. 
 
 Some editions of the Missal and of the Breviary place 
 the " Prayer of St. Augustine " among the devotions ap- 
 propriate for the " thanksgiving " after Mass. In a 
 certain parish of the Diocese of Philadelphia the practice 
 of daily or frequent Communion has become so general 
 that the pastor has organized a public " thanksgiving ", 
 with stated prayers (printed in leaflets for distribution) 
 recited aloud for or by the whole congregation, and has 
 included the " Prayer of St. Augustine ". So far as the 
 translator knows, it has not appeared in any other English 
 form ; and he therefore ventures to place it here : 
 
 Prayer of St. Augustine. 
 
 Before thine eyes, Lord, we carry our iniquities, and compare 
 them with our punishments. 
 
 If we weigh the evil we have wrought, we find that we suffer 
 less than we deserve. 
 
 Heavy is that which we have done : light is that which we suffer. 
 
 We feel the punishment of sin ; and yet we continue to sin. 
 
248 EUCHARISTICA. 
 
 Our weakness is bruised by Thy scourges ; yet is not our 
 iniquity lessened. 
 
 The sick mind is tormented ; but the proud neck does not bend. 
 
 Our life sighs forth its sorrow ; but amends not its evil-doing. 
 
 If Thou hold back Thine hand, we fail to correct our faults; 
 if Thou strike us, we do not bear it patiently. 
 
 Under Thy lash, we confess our wrong-doing ; yet after the 
 visitation, we forget the cause of our tears. 
 
 When Thou threatenest, we promise amendment ; when thou 
 holdest back the blow, we break the promise. Thou strikest, and 
 we cry for mercy; Thou sparest, and again we provoke Thee 
 to strike. 
 
 We confess our guilt, Lord ; and we know that unless Thou 
 absolve us, justly mayest Thou destroy us. 
 
 Grant, Almighty Father, that which we, without any deserving, 
 ask of Thee ; for Thou didst create out of nothing them who 
 would thus supplicate Thy bounty. Through Christ, our Lord. 
 Amen. 
 
 V. — Deal not Thou with us, O Lord, according to our sins. 
 
 R. — Nor reward us according to our iniquities. 
 
 Let us pray. 
 
 O God, who art offended by sin and appeased by repentance, 
 look down graciously upon the supplications of Thy people 
 praying to Thee, and turn away the scourges of Thy wrath, which 
 for our sins we justly deserve, through Christ our Lord. Amen. 
 
 THE BLESSING OP VESTMENTS. 
 
 The prayers found in the Pontificate and the Rituale 
 for the Blessing of the Priestly Vestments, Altar-Cloths, 
 and Corporals, were translated into English at the request 
 of the Tabernacle Society of Philadelphia, and appeared 
 in the Annals of that Society with the following interest- 
 ing and informing comment : 
 
 11 The custom of blessing vestments has existed since 
 the eighth century ; that is, from that time prayers have 
 been recited over these articles, which are thus set apart 
 
COMMENT. 249 
 
 from profane use that they may be entirely consecrated 
 to Divine service. 
 
 " Creatures have been vitiated by the devil. St. Paul 
 says that they groan and sigh for deliverance. They are 
 purified by the Word of God and by prayer. That man 
 may remember his noble origin, his dignity, the Church 
 says : Thou art holy ; see : I bless the fire, the water, 
 the land; I bless thy food, the fields, the meadows, the 
 vineyards, because thou dost come in contact with them ; 
 I bless even thy last dwelling. 
 
 11 The blessing of the Church communicates its virtue 
 to creatures and sanctifies souls. Therefore vestments 
 are blessed — 
 
 "1. To counteract the wicked designs of the devil. 
 
 "2. To withdraw them from profane use. 
 
 11 3. To give them the power to excite in us the senti- 
 ments with which the Church desires to inspire us. 
 
 "... The beauty and solemnity of the prayers (for 
 vestments) cannot fail to increase the devotion of our 
 Associates and readers." 
 
 These prayers have been included in this volume with 
 the thought and hope that they may fulfill the expectation 
 voiced in the closing paragraphs of the comment of the 
 Annals. 
 
 Blessing of the Priestly Vestments. 
 
 V. Our help is in ths name of the Lord. 
 
 R. Who hath made heaven and earth. 
 
 V. The Lord be with you. 
 
 R. And with thy spirit. 
 
 Let us pray. 
 
 O Almighty and Everlasting God, Who hast decreed, through 
 Moses Thy servant, that vestments should be made for the High 
 
250 EUCHARISTICA. 
 
 Priests and Priests and Levites unto the performance of their 
 ministry in Thy sight and the honor and glory of Thy Name : 
 incline favorably unto our petitions, and pouring from above Thy 
 heavenly grace upon these priestly vestments, deign through us 
 Thy lowly servant to purify *i* and bless Hh and consecrate *i* 
 them with a most plenteous blessing: that they may be blessed 
 and made worthy for the divine rites and sacred mysteries : and 
 may Thy Bishops and Priests and Levites, who shall be clothed 
 therewith, merit protection and strength against all the attacks 
 and temptations of evil spirits : and grant them to serve and 
 remain in Thy sacred mysteries fittingly and worthily, and to 
 persevere therein devout and pleasing to Thee. Through Christ 
 our Lord. R. Amen. 
 
 Let us pray. 
 
 O God, the Conqueror of unconquered power, the Creator and 
 Sanctifier of all things, incline unto our prayers, and deign with 
 Thy own lips to bless, *%• sanctify, *i* and consecrate *i* these 
 vestments of the levitical, sacerdotal, and pontifical glory, for the 
 use of Thy ministers, and deign to render pleasing to Thee all 
 them who, made worthy of Thy mysteries, shall use them and 
 serve Thee therein devoutly and commendably. Through Jesus 
 Christ Thy Son our Lord, Who liveth and reigneth with Thee in 
 the Unity of the Holy Ghost for ever and ever. R. Amen. 
 
 Let us pray. 
 
 * O Lord God Almighty, Who didst command Thy servant 
 Moses to make for Thy High Priests, Priests and Levites, the 
 vestments for the service of the tabernacle of the covenant, and 
 didst fill him thereunto with the spirit of wisdom, deign to bless, 
 ►J* sanctify, *i* and consecrate *i* these vestments for the service 
 and splendor of Thy mysteries; and grant that the ministers of 
 Thy Altar who shall wear them may be worthily filled with the 
 grace of the sevenfold Spirit, and clothed with the robe of 
 chastity together with the fruit of the good works of their worthy 
 ministry — a blessed immortality. Through Christ our Lord. 
 
 R. Amen. 
 
 [Then he sprinkles the vestments with holy water.] 
 
 * In the Rituale, but not in the Pontificale. 
 
COMMENT. 251 
 
 Benedictio Mapparum Sive Linteaminum Altaris. 
 
 {Altar-Cloths.) 
 
 V. Our help is in the name of the Lord. 
 
 R. Who hath made heaven and earth. 
 
 V. The Lord be with you. 
 
 R. And with thy spirit. 
 
 Let us pray. 
 
 Hear, O Lord, our prayers : and deign to bless *J* and sanctify 
 *i* these linens prepared for the service of the holy Altar. 
 Through Christ our Lord. R. Amen. 
 
 Let us pray. 
 
 O Lord God Almighty, Who for forty days didst teach Moses 
 Thy servant to make ornaments and linens, which Mary wove 
 and made for the service of the ministry and of the tabernacle of 
 the covenant : deign to bless, *i* sanctify, *i* and consecrate *i* 
 these linens for covering and enfolding the Altar of Thy most 
 glorious Son our Lord Jesus Christ : Who liveth and reigneth 
 with Thee in the Unity of the Holy Ghost, God, for ever and ever. 
 
 R. Amen. 
 
 [Then he sprinkles them with holy water.] 
 
 Benedictio Corporalium. 
 
 (Corporals.) 
 
 V. Our help is in the name of the Lord. 
 
 R. Who hath made heaven and earth. 
 
 V. The Lord be with you. 
 
 R. And with thy spirit. 
 
 Let us pray. 
 
 O most merciful Lord, Whose power is unspeakable, Whose 
 Mysteries abound with hidden wonders : grant, we beseech Thee, 
 that this linen may be sanctified with Thy gracious blessing, *i* 
 that upon it may be consecrated the Body and Blood of God and 
 our Lord Jesus Christ Thy Son : Who liveth and reigneth with 
 Thee in the Unity of the Holy Ghost, God, for ever and ever. 
 R. Amen. 
 
 Let us pray. 
 
 O Almighty and Everlasting God, deign to bless, *i* sanctify, *f* 
 and consecrate »r" this linen for covering and enfolding the Body 
 
252 EUCHARISTICA. 
 
 and Blood of our Lord Jesus Christ Thy Son : Who liveth and 
 reigneth with Thee in the Unity, etc. R. Amen. 
 
 Let us pray. 
 
 O Almighty God, pour upon our hands the help of Thy bless- 
 ing : that this linen may be sanctified by our blessing *i* and may, 
 by the grace of the Holy Spirit, become a new napkin (head- 
 cloth) for the Body and Blood of our Redeemer. Through the 
 same Jesus Christ Thy Son our Lord ... in the Unity of the 
 same Holy Ghost, etc. 
 
 R. Amen. 
 
 [He sprinkles them with holy water.]