THE
HEAVE N LY'LA N'D
FROM THE
Be  Qontemptu  taunbti
OF
BERNARD DE MORLAIX MONK OF CLUNY (XII. CENTURY)
RENDERED INTO. CORRESPONDING
ENGLISH VERSE
BY
SAMUEL W. [)UFFIELD
NEW YORK
ANSON I). Fi. RANDOLPH
770 BROADWAY
1867




Entered according to Act of Congress, in the year 1867, by
ANSON D. F. RANDOLPH,
In the Clerk's Office of the District Court of the United States for the District of
New York.
IBRAD)STREET PRESS.




To HIM
WHOSE LOVE ENCOURAGED THIS WORKj
WHO HAS BEEN THROUGHOUT
BROTHER MORE THAN FATHER;
I  DEDICATE
THIS POOR ILLUSTRATION OF
A NOBLE POEM.








INTRODUCTION.
XN   OW  and then, down the long years of the
world, the heavenly glory seems to have
broken in upon mankind. Now. and then its light
has pierced even the gloom of the Dark Ages, and
has brightened the cell of some poor and lonely
monk with more than earthly radiance. And while
we remember Enoch, who " walked with God," and
Stephen, who looked "steadfastly up into Heaven,"
and Paul, "caught up" by celestial power, and
John on Patmos, "in the spirit on the Lord's Day,"
we should not forget those other, though later ones,
to whom it seemed as though they gazed across the
boundary stream, and saw, in very truth, the splendor of the Heavenly Land.




v iii           INTR OD UCTION.
Such a man was Bernard de Morlaix, the Monk
of Cluny, whose poem I bring you here. Although
he designed the " De Contemptu Mundi" as a censure to the abuses of his time, he could not conceal
the longings which were in his soul. And although
he was no saint, in title, like his contemporary and
namesake, Bernard, Abbot of Clairvaulx, he was
still a saint, indeed.  We feel the reality of his
hope; and while wd stand in wonder at the marvellous versification (unparalleled by any before or
since), we are more impressed than ever by its fine
simplicity.  Those of his words which relate to
heaven have lived, because they could not die. Such
strains of lofty confidence appeal to every Christian
heart, encouraging the strong, and raising to. better
efforts the doubting and the faint. Pilgrims ourselves, as we trust, to those holy portals, we have
here one of the purest and noblest of all pilgrimsongs.
His poem consists of three books, containing, in
all, some three thousand lines, and was written about
the year II45. Living chiefly in the memory of
Protestants, it has yet, until very recently, been
entirely unknown through any English translation.




INTRODUCTION.                ix
The original is so rare, indeed, that a full copy is
not to be found in the United States.
For its discovery and appreciation, we are indebted
to Archbishop Trench. He has taken from various
parts of the longer poem ninety-six lines, which describe the glories of the Heavenly Land, and has
published them in his " Sacred Latin Poetry," in a
connected shape.  But as Daniel, in his " Thesaurus," has, for some reason, given Bernard of
Cluny simply a passing reference, this is, therefore,
the only place from which we, on our side of the
water, derive a knowledge of his work. In the latest
edition of his volume, Trench extends our information a little further. The poem is first found in
Flacius Illyricus, Poemm. de Corrupto Ecclesiae Statu, p.
247. It has passed, according to Mohnike, through
four editions, " to which," says Trench, "I could
add a fifth." It was dedicated to Peter the Venerable, by its author; and this dedication furnishes us
the monk's own account of the difficulty of his task.
It was first printed at Bre^me, 1597.
Shortly after its republication, the grandeur of the
composition aroused the interest of the Rev. John
Mason Neale, and encouraged him to attempt its




x                INTR OD UCTION.
translation.  He did so, and, in its sweet, earnest
aspiration, his poem, "The Celestial Country,"
known also as " Jerusalem the Golden," most
amply represents the older hymn.  It is even,
in the judgment of a recent writer, "better than'De Contemptu Mundi.'"  In spirit, the rendering
is perfect-yet, in fact, " The Celestial Country" is
an original composition with Dr. Neale. It has
been most wonderfully popular, in whole or in
parts, and nothing but this can be said against its
merit.
On this ground, then, Dr. Abraham Coles, of
Newark, N. J., has endeavored to attain a more
literal rendering of the " Laus Patriae Ccelestis," as
the cento has been named. His fourteen versions of
the " Dies Irae" have placed him in the front rank
of translators, and, his ability is beyond dispute.
And yet the anapests which he employs fail to carry
into our language the sounding dactyls of the Latin.
His lengthening of the third portion of the line is a
liberty, moreover, which does not enhance the compactness of the version. While he is at times remarkably literal, and while he represents better than
any previous translator the exact expressions of the




INTRODUCTION.                 xi
original poem, he lacks that soaring fervor which
distinguishes Dr. Neale.
Place has, therefore, still been left for another
effort to bring the Cluniac's verses into a more perfect English dress. From this close imitation in
all respects, both Neale and Coles have recoiled.
The compiler of the " Seven Great Hymns" speaks
of Bernard's verse as " so difficult that the English
language is incapable of expressing it." Dr. Neale
states that he "deviated from his ordinary rule of
adopting the measure of the original; because our
language, if it could be tortured into any distant
resemblance of its rhythm, would utterly fail to give
any idea of the majestic sweetness of the Latin."
Bernard himself exclaims, when recounting its difficulties, and alluding to the failure of Hildebert de
Lavardin and Wichard of Lyons, two eminent versifiers of his day: "I may then assert, not in ostentation, but with humble confidence, that if I had
not received, directly from on high, the gift of inspiration and intelligence, I had not dared to attempt
an enterprise so little accorded to the powers of the
human mind." In commenting upon this extract,
Dr. Coles adds: "'What was difficult for the




,Xii             INTR OD UCTION.
author would be tenfold more difficult for the translator, because there hang upon him numerous clogs
from which the other is free." He says, however,
in another place, that " While one would not care to
prosecute it through a long poem, we are persuaded
the thing could be done, and in a manner to make the
verses tolerably readable and effective."
It is on the strength of this expression that the
present translation is attempted.
The design was formed in Chicago, towards the
latter part of I866, and occupied intervals of leisure
from that date until its completion, in Philadelphia,
in April, I867. Its possibility was suggested by an
examination of the Latin verses, as given in the
" Seven Great Hymns," and a confidence that their
structure had been-partially, at least-misunderstood. The following analysis will, it is thought,
bear out this statement.
The measure is called " leonine and tailed rhyme,
with lines in three parts, between which a caesura is
not admissible." Each line consists of a first part
composed of two dactyls, a second part containing
two more dactyls, and a third part made up of a
dactyl and a trochee. The last dactyls of the first




INTRODUCTION.                 xiii
and second parts rhyme together, and the lines are in
couplets-the final trochees also rhyming. This remark upon the dactylic nature of the rhymes in the
first two parts is not made by Neale or Coles, or
the compiler of the " Seven Great Hymns." They
all italicise the last two syllables, whereas it should
be the last three, i. e., the foot itself.  Take, for
example, the sixth of the introductory eight lines,
Sobri'a minna't 11 improbA panat 11 utr'aque juste,
which is, in all respects, a perfect line-each foot
being a word, and the rhyme unimpeachable.  So
with the line immediately succeeding:
11e pW8ssmrs u ille grAvis8tm6As I ecc'! venit Rx!
The poem is a daring effort to combine a dactylic
hexameter (in which the last syllable is common)
with the monkish rhyming usual in the Middle Ages.
This constitutes its extreme difficulty.  It seems,
therefore, that certain principles and licenses which
Bernard employed are lawful in any translation.
They are these which I have placed below:
1. The use of similar, though not identical vowel-sounds (our
"allowable rhymes"), e. g., novssim'a and pessimA.
72




xiv                INTRODUCTION.
2. The rhyming of the two short syllables of the dactyls,
even when introduced by a different consonant, and preceded
by the same syllable, e. g., homo reiis and hom5 Deius, prblia
and pr1miTi, gloria and sobri'a, where in each case the consonant goes with the first short syllable in the spelling.
3, The rhyme must, however, be perfectly dactylic, so far as
possible, e. g., tribulhti6 and recreatio, lailre and atirea.
4. When Bernard permits himself a license as to the long
syllable (a thing very frequent with him), a translator can
surely be allowed a like privilege in respect to the first short
syllable. Bernard's looseness in this part of the construction
is so great, that it becomes more general tha then usage which
is strictly correct. This led to the belief that the only rhyme
of the first two parts lay in the fact that thegAtwo syllables
of one dactyl were identical with those of the other. A fallacy on the face of it. But, in view of Bernard's own liberty
in the matter, the present translation pays more attention to
the beginning and end of the dactyl than it does to the
middle-that syllable having no accent, either primary or
secondary, and being, therefore, easily slurred in reading.
But the closing syllable has always been carefully handled,
since this aforesaid secondary accent always comes on it when
the foot is at all broken.
These principles thus laid down have never been
violated by the present version, except in two instances, where the discordance is very slight, and
where it was necessary to preserve an exact agree



INTR OD UCTION.                 xv
ment with the original, even in its faults. And the
license then taken is less than Bernard himself has
claimed.
That the present translation may be found acceptable, is hoped, for several reasons:
I1. It is as close an imitation of the measure as can be constructed from the English language.
2. It endeavors, like the version of Dr. Coles, to be a true
ahd literal rendering, line for line, and often word for word.
3. It seeks, so far as may be, to catch the spirit of that
"heavenly homesickness" so admirably seized by Dr. Neale.
4. Its main purpose, like that of Dean Trench, is to spread
wider through Christendom the knowledge of a poem which
is the "real and deep utterance" of a fervent soul.
May it, even in some small degree, lift us into a
purer air-placing us on that "Hill called Clear,"
from which our longing eyes can discern. the glories
of the Heavenly Land. May it comfort us in our
waiting until " the former things have- passed away,"
and we shall go to be forever with the Lord.
S:, W. D.
Aprit, 1867








THE HEAVENLY LAND




LAUS PATRIJE  C(ELESTIS.
ORA noviflinia, tempora peflima
H"""  ""IL"""~ tempora funt; vigilemus!
Ecce! minaciter imminet Arbiter
ille fupremus!
Imminet, imminet et mala terminet,
equa coronet,
Re~da remuneret, anxia liberet,
rethera donet;
Auferat afpera duraque pondera
mentes onufie,
Sobria muniat, improba puniat
utraque jufte.
Ille piiffimus, ille graviffimus,
ecce! venit Rex!
Surgat homo reus! Inftat Homo Deus
a Patre Judex.




DE HAC, POEMA.
How grand these monkish lines appear,.
Kept purely through a bitter time;
What noble rhyme
And what a grace is here!
How sweetly full and calmly strong
They sweep our weaker thought on highTo what a sky
They urge our hope along!
O rare Bernard! I doubt no more
At that which seemed support divine,
For, line by line,
Shines through the Further Shore.
Old monk! might I but see the day
Which thou beholdest, where is done
This feeble sun,
Where earth has passed away;
I would not reckon heat or cold,
Or sadness or deep-graven grief,
Since such relief
Attends those streets of gold.
I








"THE HEAVENLY LAND."
T? HESE  are the latter times, these are not
better times, let us stand waiting:
Lo, how with awfulness He, first in lawfulness,
comes arbitrating!
Nearer and nearer yet!-Wrong shall in terror set,
right shine refulgent.
Sad ones He liberates, righteous remunerates, ever
indulgent;
Harshness he mitigates, burdened souls animates,
freeing them lightly;
Holy ones blesseth He, wicked distresseth Heeach alike rightly.
He the benignest One, He the divinest One, see!
as King reigneth;
God-man from God appears-man bursts the sod
of years-Judgment remaineth!




4           LLUS PATRIE C(ELESTIS.
Hic breve vivitur, hic breve plangitur,
hic breve fletur:
Non breve vivere, non breve plangere
retribuetur;
O retributio! fiat brevis adio
vita perennis;
O retributio! ccelica manfio
ftat lue plenis;
Quid datur et quibus? IEther egentibus
et cruce dignis,
Sidera vermibus, optima fontibus,
aftra malignis.
Sunt modo pralia, poftmodo praemia;
Qualia? Plena,
Plena refedio, nullaque paffio,
nullaque pcena.
Spe modo vivitur, et Syon angitur
a Babylone;
Nunc tribulatio; tunc recreatio,
fceptra, coronae;
Tunc nova gloria petora fobria
clarificabit,
Solvet enigmata, veraque fabbata
continuabit.
Liber et hoftibus, et dominantibus
ibit Hebraeus;
Liber habebitur et celebrabitur
hinc jubilaus.




THE HEAVENL  LAND.               5
Briefly we tarry here, briefly are harried here, here
is brief sorrow;
But not to brevity comes our longevity due on
that morrow.
O morn victorious! short fight and glorious-then
life unending:
O  morn victorious! homes meritorious on us attending.
"What and to whom given?"  Fullness of high
heaven to the unworthy;
Best things to heedless ones, guerdons to speedless ones, stars to the earthy.
Battle's malignities gain for us dignities-" What
are they?" say you?
Full, full replenishment, freedom from banishment,
none there to fray you.
Though she is bound and fast, Sion is crowned at
last (hope rules our going).
Now, tribulation comes; then, new creation comes,
kingdoms bestowing.
Then shall fresh glory-light make the old story
bright, raising each spirit,
Ending obscurity; true Sabbath purity then we
inherit.
Far over many seas, kept from his enemies, singing in gladness,
Then shall the Jew go free, holding his jubilee,
rescued from sadness.
3




6            LAUS PATRLE CLELESTIS.
Patria luminis, infcia turbinis,
infcia litis,
Cive replebitur, amplificabitur
IfraElits:
Patria fplendida, terraque florida,
libera fpinis,
Danda fidelibus eft ibi civibus,
hic peregrinis.
Tunc erit omnibus infpicientibus
ora Tonantis
Summa potentia, plena fcientia,
pax pia fan&is;
Pax fine crimine, pax fine turbine,
pax fine rixa,
Meta laboribus, atque tumultibus
anchora fixa.
Pars mea Rex meus, In proprio Deus
ipfe decore
Vifus amabitur, atque videbitur
Audfor in ore.
Tunc Jacob Ifral, et Lia tunc Rachel
ezicietur;
Tunc Syon atria pulchraque patria
perficietur
O bona Patria! lumina fobria
te fpeculantur,
Ad tua nomina fobria lumina
collacrymantur:




THE HEAVENLY LAND.              7
Land of delightfulness, safe from all spitefulness,
safe from all trouble,
Thou shalt be filled again, Israel built again, joy
shall redouble.
Land all beneficent, country magnificent, succored
from dangers,
Given thou art to be and there have part in thee
home-born and strangers;
While upon men around, glory shall' then abound,
vision supernal
Of that great dignity, full of benignity, peace, pure
eternalPeace without wickedness, peace without wretchedness, peace without quarrel,
Goal to all wanderings, rest- to all ponderings, conquest and laurel.
Portion shall then be mine in the dear Lord divine;
I shall distinguish
Him the Sole Beautiful, whom the true dutiful
never relinquish.
Jacob with Israel and Leah with Rachel' then
change condition;
Then Sion's palace halls rise where no malice falls,
lift to completion.
O fairest FHoly Land, our eyes have wholly scanned
calmly, thy splendor;
At thy mere mention oft, moved' by attention soft,
we have grown tender.




8           LAUS PATRILE CcELESTIS.
ER tua mentio pedoris undio,
cura doloris,
Concipientibus aethera mentibus
ignis amoris.
Tu locus unicus, illeque coelicus
es paradifus,
Non ibi lacryma, fed placidiffima
gaudia, rifus.
ER ibi confita laurus, et infita
cedrus hyfopo;
Sunt radiantia jafpide moenia,
clara pyropo:
Hinc tibi fardius, inde topazius,
hinc amethyftus;
Ef tua fabrica concio coelica,
gemmaque Chriftus.
Tu fine littore, tu fine temporefons modo rivus!
Dulce bonis fapis, eftque tibi lapis
undique vivus.
EfR tibi laurea, dos datur aurea,
Sponfa decora;
Primaque Principis ofcula fufcipis,
infpicis ora:
Candida lilia, viva monilia
funt tibi, Sponfa;
Agnus adefR tibi, Sponfus adeft tibi,
lux fpeciofa:




THE HEAVENL r' LAND.            9
Vision and speech of thee unto us teach of thee
whene'er we languish;
Breath from thy cherished winds, cheers our nigh
perished minds, curing our anguish.
Thou art our Paradise, glowing with fairy dyes
which we strive after;
Not there come tears again, placidest joy shall
reign, music and laughter.
There, sown in equal guise, cedar and laurel rise
hyssop-attended;
Bright gold and jasper stone, clear as no Hesper
shone, make thy walls splendid.
There, upon either hand, sardius and topaz stand,
amethysts mingle.
There art thou permanent, throne of the firmament,
Christ there is single.
Thou hast no wave or strand, thou hast no grave or
band —rill and yet river!
Sweet wines there flow for us, jewels there glow for
us, radiant ever.
Laurels and golden toys better than olden joys thou
there shalt gather:
Yet in thy deference Jesus hath preference, His art
thou rather.
Lilies like driven snow, gems set in even row, wait
for thy wearing.
That Lamb is still with thee, that Spouse is still with
thee, clear light declaring.




IO          L.US PATRIA CtELESTIS.
Tota negotia, cantica dulcia
dulce tonare,
Tam mala debita, quam bona praebita
conjubilare.
Urbs Syon aurea, patria ladea,
cive decora,
Omne cor obruis, omnibus obftruis
et cor et ora.
Nefcio, nefcio, quae jubilatio,
lux tibi qualie,
Quam focialia gaudia, gloria
quam fpecialis:
Laud.e ftudens ea tollere, mens mea
vida fatifcit:
O bona gloria! vincor; in omnia
laus tua vicit.
Sunt Syon atria conjubilantia,
martyre plena,
Cive micantia, Principe fantia,
luce ferena:
Eft ibi pafcua, mitibus afflua,
prieftita fanfis,
Regis ibi thronus, agminis et fonus
eft epulantis.
Gkens duce splendida, concio candida
veftibus albis
Sunt fine fletibus in Syon aedibus,
aedibus almis;




THE HEAVENLY LAND.             I 
No occupation there, no aspiration there, save but
sweet singing,
Telling of life preserved granted for grief deserved,
gratitude bringing.
City of lustre rare, none but the just are there,
thou shalt not crumble;
Proud hearts are stupefied and, from the Crucified,
learn to be humble.
Naught I know, naught I know, what joys then
ought to grow, what rays shine o'er thee,
How deep thy pleasures are, how rare thy treasures
are, in years before thee!
When I have tried thy praise, wonder denied my
lays, foiled I desisted.
O best of any light! in thee does any sight fail unassisted.
There is the corridor where martyrs o'er and o'er
sing, all together;
There is the shining host, Jesus enshrining most in
the clear weather;
There is the pasture ground where all the meek are
found, where saints are resting;
There is the royal throne, whither comes joy alone,
joined with glad feasting;
There is a nation bright in congregation white, clad
in pure raiment;
No lamentations there! such habitations fair ask forno payment.




12          LAUS PATRIZ CELESTIS.
Sunt fine crimine, funt fine turbine,
funt fine lite
In Syon aedibus editioribus
Ifraelitae.
Urbs Syon inclyta, gloria debita
glorificandis,
Tu bona vifibus interioribus
intima pandis:
Intima lumina, mentis acumina
te fpeculantur,
Pedora flammea fpe modo, poftea
forte lucrantur.
Urbs Syon unica, manfio myftica,
condita coelo,
Nunc tibi gaudeo, nunc mihi lugeotriftor, anhelo:
Te quia corpore non queo, pedcore
faepe penotro,
Sed caro terrea, terraque carnea,
mox cado retro.
Nemo -retexere, nemoque promere
fufiinet ore,
Quo tua mcenia, quo capitalia
plena decore;
Opprimit omne cor ille tuus decor,
0 Syon, 0 paxUrbs fine tempore, nulla poteft fore
laus tibi mendax;




THE HEAVENLr L4AND.            13
Free from all wickedness, free from all wretchedness,
free from contention,
Safely in peace at home Israel shall cease to roam,
cease from dissension.
Sion, thou city blest,, they whom thy pity blessed
soon shall possess theeThou who bestowest go'od upon our lowest mood
till we confess thee.
With my mind's vision I scan thine Elysian sky,
study thy story;
Hope now my burning thought comforts, but turns
me not yet from thy glory.
Sion, majestic place, mansion of mystic grace, heavenbuilt o'er me,
Now I rejoice in thee, now does my voice in me
fail-I long for thee!
Thee, though my flesh be weak, strive I afresh to
seek by my heart's yearning;
But, through my earthiness and earth's unworthiness,
faint in my learning:
No one discloseth yet, no one exposeth yet, unto us
mortals
Where are thy walls of light, on which there falls
no night, or where thy portals.
Thou dost each soul:oppress with thy fair holiness,
Sion the peaceful!
City where time is not, praise through' my rhyme is
not aught but disgraceful.
4




I4          LAUS PATRIE C(ELESTIS.
O fine luxibus, 0 fine lufdibus,
-  fine lite,
Splendida curia, florida patria,
patria vitae!
Urbs Syon inclyta, turris et edita
littore tuto,
Te peto, te colo, te flagro, te volocanto, faluto;
Nec meritis peto, nam meritis meto
morte perire,
Nec reticens tego, quod meritis ego
filius irae:
Vita quidem mea, vita nimis rea,
mortua vita,
Quippe reatibus exitialibus
obruta, trita.
Spe tamen ambulo, praemia poftulo
fpeque fideque,
Illa perennia poftulo praemia
no6de dieque.
Me Pater optimus atque piiffimus
ille creavit;
In lue pertulit, ex lue fuftulit,
a lue lavit.
Gratia coelica fuftinet unica
totius orbis,
Parcere fordibus, interioribus
undio morbis;




THE HEAVENLr LAND.             15
0 thou secure from sin, whom tears endure not inthou without striving;
Land of the rarest grace, country of fairest faceever surviving!
Sion renowned and vast, thy towers are found at
last in safe location;
Search for thee, care for thee, love, hope and prayer
for thee, is my vocation.
Not through my good I crave, for nothing good I
have, death is my merit;
Nor does my reticence court thy beneficence, wrath
I inherit.
Living indeed has been living indeed in sin-living
yet dying:
Guilty already held, pride now already quelled, no
more defyingYet do I go in faith; honors I know He saith crown
my trust rightly;
Yes, I can seek them still, however weak in skill,
daily and nightly.
Me that divinest One, me that benignest One, God,
has created;
In my sin bore with me, kept good in store for me,
washed, renovated.
Grace such as His, alone brings us to bliss unknown:
earth's sole provision,
Fitted to spare the cursed, salving with care the worst
from Death's incision.




i6          LAUS PATRIE CIELESTIS.
Diluit omnia ccelica gratia,
fons David undans
Omnia diluit, omnibus affluit,
omnia mundans:
O pia gratia! celfa palatia
cernere praefta,
Ut videam bona, feftaque confona,
caelica fefta.
O mea, fpes mea! tu Syon aurea,
clarior auro,
Agmine fplendida, ftans duce, florida
perpete lauro,
O bona patria!-num tua gaudia
teque videbo?
O bona patria!-num tua praemia
plena tenebo?
Dic mihi, flagito, verbaque reddito,
dicque, Videbis.
Spem folidam gero; remne tenens ero?
dic, Retinebis.
O facer, O pius, O ter et amplius
ille beatus,
Cui fua pars Deus!-O mifer, O reus,
hac viduatus!
BERNARDUS CLUNIACENSIS.




THE HEAVENL  LAND.              17
Grace our guilt sweeps away, David's fount keeps
alway freshly upspringing;
That stream which flows for all, that which arose
for all, all pureness bringing.
O thou abounding love, be thou redounding love!show me thy dwelling,
That I may see the blessed gathered with thee at
rest-hear anthems swelling.
O thou, my trust of old, Sion, whose dust of gold
our gold outshineth,
Where saints in long array, praise Christ with song
alway-no flower declineth.
Father-land best for me, shall I find rest in thee?
shall I behold thee?
Father-land best for me, shall I be blessed in thee?
shall grace enfold me?
Speak to me now I pray, answer and show the way,
say "Thou shalt gain me."
Then shall my trust be strong-but wilt thou tarry
long? O say " Attain me."
Sacred and free from ill, blessings for thee fulfil,
widening ever:
God shall thy stay appear-Ah! how shall they appear who from Him sever!
EXPLICIT.
Dona nobis, Domine,
Hecce amplioraque
Filii e sanguine.-Amen!




"JUST AS I AM,"
Ille qui fum, et fine fpe
Nifi in tuo fanguine
Et in vocatu apud Te,
O Dei Agne, venio!
Ille qui furn, nec commorans
Ut purus. fim, at obfecrans;
Ad Te qui niunc fias condonans,
O Dei Agne, venio!
Ille qui fum, in proeliis
Jactatus, et in dubiisIntra extraque femper lis,
O Dei Agne, venio!
Ille, qui fum, miferrimus,
Caecus pauperque penitus
(In Te procumbat animus),
O Dei Agne, venio!




"JUST AS   AM."                19
Illum qui fum recipies
Et purum plane facies
Quod Tibi fido indies,
O Dei Agne, venio!
Ille qui fum!-Amafti me
Et clauftra fra~da funt a Te:
Nunc Tuus, Tuus unice,
O Dei Agne, venio!
From the English of CHARLOTTE ELLIOTT.