Wednesday Office of Readings Odd Week diurno

mp3
Chosen sheep, not rejected

Scientiárum Dómino,
To the Lord of knowledge,
sit tibi iubilátio,
to Thee be glad rejoicing,
qui nostra vides íntima
who sees our inmost secrets
tuáque foves grátia.
and still favors us with Thy grace.

Qui bonum, pastor óptime,
Thou art good, Shepherd most kind,
dum servas, quæris pérditum,
while Thou watchest over us, Thou seekest the lost,
in páscuis ubérrimis
in rich pastures
nos iunge piis grégibus,
unite us with Thy faithful flocks,

Ne terror iræ iúdicis
Let not the terror of an angry judge
nos hædis iungat réprobis,
consign us to the rejected goats,
sed simus temet iúdice
but rather let us, with Thee Thyself as our judge,
oves ætérnæ páscuæ.
be sheep in Thy eternal pasture.

Tibi, Redémptor, glória,
To Thee, Redeemer, be glory,
honor, virtus, victória,
honor, strength, victory,
regnánti super ómnia
to Thee reigning over all things
per sæculórum saécula. Amen.
throught all time.

The author of this 8th or 9th century hymn is unknown.

Lentini changed the original text in two places, one is insignificant (ætérnæ for tuæ in verse 3, to supply a syllable) and one is kind of funny. In the third verse, the orignal 2nd line was
nos hædis iungat faetidis,
consign us to the stinky goats

I am not around goats a whole lot, but I can imagine that being consigned to being a stinky goat is a fate worse than death.

With this hymn, I have looked at each of the hymns assigned to Lauds, Vespers and the Office of Readings (both noctu and diurno) during Ordinary Time, 14 of each, 56 in all. I have reached my goal of doing this in the summer. I would like to be able to now supply each one with a sound file. We will see if my busy school-teaching schedule which begins soon will allow me to add that.

I owe a special debt of thanks to Figulus, who by brief but informative comments has greatly helped me raise the level of these translations.

Tuesday Office of Readings Odd Week diurno

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We sing to Thee, O Trinity, in adoration

O sacrosáncta Trínitas,
O most holy Trinity,
quæ cuncta condens órdinas,
Thou dost set in order all things Thou hast made
diem labóri députans
assigning labor to the day
noctem quiéti dédicas,
Thou dost dedicate the night for rest,

2. Te mane, simul véspere,
To Thee in the morning, also at evening,
te nocte ac die cánimus;
To Thee night and day do we sing;
in tua nos tu glória
do Thou in Thy glory
per cuncta serva témpora.
preserve us through all times/hours.

3. Nos ádsumus te cérnui
Here we are bowing before Thee
en adorántes fámuli;
behold Thy servants paying homage;
vota precésque súpplicum
offerings and prayers of suppliants
hymnis adiúnge caélitum.
add Thou to the hymns of the saints.

4. Præsta, Pater piísime,
Patríque compare Unice,
cum Spíritu Paráclito
regnans per onme saéculum. Amen.

Verse 1-2 are from an unknown 11th century author. Verse 3 is from an unknown 10th century author. Verse three was added to this extremely short hymn (2 verses). The third verse was taken from the hymn Adesto, sancta Trinitas, which is sung during the Easter season
(after the octave, ad libitum) at the Office of Readings.

Saturday Office of Readings Odd Week diurno

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Final invocation of help

Auctor perénnis glóriæ,
Founder of perennial glory,
qui septifórmis grátiæ
who with seven-fold graces
das Spíritum credéntibus,
Thou dost give the Spirit to believers,
assíste mitis ómnibus.
defend us all with mercy.

Expélle morbos córporum,
Expel the diseases of our bodies,
mentis repélle scándalum,
drive away the stumbling block from our minds,
exscínde vires críminum,
destroy the power of sin,
fuga dolóres córdium.
put to flight the anguish of our hearts.

Serénas mentes éffice,
Produce tranquil minds,
opus honéstum pérfice,
accomplish the upright work,
preces orántum áccipe,
accept our beseeching prayers,
vitam perénnem tríbue.
grant us life eternal.

Septem diérum cúrsibus
Running over the course of seven days
nunc tempus omne dúcitur
all time is now led
octávus ille últimus
that eighth and last one
dies erit iudícii.
will be the day of judgement.

In quo, Redémptor quæsumus,
In view of this, O Redeemer we beg,
ne nos in ira árguas,
lest Thou convict us in Thy wrath,
sed a sinístra libera,
rather absolve us from your left,
ad déxteram nos cólloca,
and position us at your right.

Ut, cum preces suscéperis
So that when Thou receivest the prayers
clemens tuárum plébium,
of Thy people with mercy,
reddámus omnes glóriam
may all of us return the glory
trino Deo per sæcula. Amen.
to our Triune God forever.

The author of this hymn is unknown, and the century of its composition uncertain.

Friday Office of Readings Odd Week diurno

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The shield with the sign of the cross

Adésto, Christe, córdibus,
Be present, O Christ, to our souls,
celsa redémptis cáritas;
by noble charity redeemed;
infúnde nostris férvidos
pour Thou into us fervent
fletus, rogámus, vócibus.
weeping, we beg, in our song.

Ad te preces, piísime
To Thee prayers, most holy
Iesu, fide profúndimus;
Jesus, with faith we pour out;
dimítte, Christe, quaésumus,
forgive, O Christ, we ask Thee
factis malum quod fécimus.
the evil deeds which we have done.

Sanctæ crucis signáculo,
By the seal of Thy holy cross,
tuo sacráto córpore,
consecrated by Thy body,
defénde nos ut fílios
defend us as sons
omnes, rogámus, úndique.
all of us, we beg, in every place.

Sit, Christe, rex piísime,
tibi Patríque glória
cum Spíritu Paráclito,
in sempitérna saécula. Amen.

Attributed, perhaps in error, to St. Bede the Venerable (d. 735).

Thursday Office of Readings Odd Week diurno

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Prayer against the passions

Christe, precámur ádnuas
Christ, we pray that Thou wouldst smile upon
orántibus servis tuis,
the prayers of Thy servants,
iníquitas hæc saéculi
lest this iniquity of the world
ne nostrum captívet fidem.
take our faith captive.

Non cogitémus ímpie,
Let us not think wicked thoughts,
invideámus némini,
let us envy no one,
læsi non reddámus vicem,
let us not repay injuries,
vincámus in bono malum.
let us conquer evil with good.

Absit nostris e córdibus
Let (these) be far from our hearts:
ira, dolus, supérbia;
anger, deciet, arrogance;
absístat avarítia,
let greedy avarice depart
malórum radix ómnium.
(greed being)the root of all evils.

Consérvet pacis foédera
Let the bond of peace stay intact
non simuláta cáritas;
with unfeigned charity;
sit illibáta cástitas
let chastity remain intact
credulitáte pérpeti.
with lasting trustfulness.

Sit, Christe, rex piísime,
tibi Patríque glória
cum Spíritu Paráclito,
in sempitérna saécula. Amen.

The author of this 7th-8th century hymn is unknown. This hymn contains verse 4,5,6, & 8 of the hymn Diei luce reddita, most of the rest of which is sung at Lauds on Even Saturdays. Verses 1, 2, 3 & 10. Of the original hymn, verse 7 , "against wine and drunkenness" and verse 9 "against the misuse of goods" were omitted for the modern office. I guess these kinds of passions are either less dangerous to moderns(ha ha), or maybe they still are but the hymn was getting too long.

If anyone wants to work on the Latin subjunctive, let them sing (ha ha) this hymn.

Monday Office of Readings Odd Week diurno

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O Truth, O Charity, O Final Goal and Happiness!

Ætérna lux, divínitas,
Eternal light, divinity,
in unitáte Trínitas,
in the unity of Trinity,
te confitémur débiles,
feeble though we be, we confess Thee
te deprecámur súpplices.
Thee we entreat on bended knee.

Eternal Light, Divinity,
O Unity in Trinity,
Thy holy name Thy servants bless,
to Thee we pray, and Thee confess.

2. Summum Paréntem crédimus
We trust in the greatest Father
Natúmque Patris únicum,
and the only Son of the Father,
et caritátis vínculum
and in the bond of charity
qui iungit illos Spíritum.
which joins them with the Spirit.

2.We praise the Father, mighty One;
we praise the sole-begotten Son;
we praise the Holy Ghost above,
who joins Them in one bond of love.

3. O véritas, o cáritas,
O Truth, O Charity,
o finis et felícitas,
O final goal and happiness,
speráre fac et crédere,
cause us to hope and to beleive,
amáre fac et cónsequi.
cause us to love and to follow.

3. O Verity! O Charity!
O Ending and Felicity!
in Thee we hope, in Thee believe,
Thyself we love, to Thee we cleave.

4. Qui finis et exórdium
The end and the beginning
rerúmque fons es ómnium,
and source of all things Thou art,
tu solus es solácium,
Thou alone art consolation,
tu certa spes credéntium.
Thou art the sure hope of the faithful.

4. Thou First and Last, from whom there springs
the Fount of all created things,
Thou art the Life which moves the whole,
sure hope of each believing soul.

5. Qui cuncta solus éfficis
Thou alone accomplishest all things
cunctísque solus súfficis,
Thou alone art sufficient for all,
tu sola lux es ómnibus
Thou are the only light for all,
et præmium sperántibus.
and reward to those who hope in Thee.

5. Thou who alone the world hast made,
art still its one sufficing aid,
the only Light for gazing eyes,
and, unto them that hope, the Prize.

6. Christum rogámus et Patrem,
This we ask of Christ and the Father,
Christi Patrísque Spíritum;
and of the Spirit of Christ and the Father;
unum potens per ómnia,
one God mighty throughout the universe,
fove precántes, Trínitas. Amen.
favor those praying (to Thee), O Trinity.

6. O Father, Source of God the Word,
O Word with Him co-equal Lord,
O Spirit of like majesty,
O Triune God, all praise to Thee. Amen.
Metrical translation by R. F. Littledale (1833-1890)

This hymn's author and date of compostion is unknown, according to Lentini. I wonder how this site knows the hymn is "18th century?" (For all I know it could be.)

Composer Abbie Betinis has recently (2004) set this text (with the verses in a different order: 1, 6, 4, 3, 5, omitting 2 but adding alleluias throughout) for 4-part chorus. Abbie, like me, graduated from St. Olaf --um, yah, yah! She writes about the piece at her site:

Because the text hails the unity of the Trinity, the piece modulates between two
primary tonalities, which combine to form a third. In the end, all modalities
combine into a canon which spirals on, encircling and unifying all voice parts
in its course. The Alleluia refrain is my own addition to this traditional
Catholic text.

That site has a link to an mp3 and also a pdf of the sheet music. It also has an audio intro in which she explains that she wrote this piece after studying counterpoint in Paris "in the tradition of Nadia Boulanger with faculty from Juilliard and the Paris Conservatory." The music is quite angular, ofter frenetic, and does not seem to throw much light on the text. It is paired with an "Angele Dei" (Guardian Angel prayer) with no apparent connection other that they are both Catholic prayers in Latin. It seems like a summer graduate school project to me: it has a disjointed, "here's what I came up with"-feeling to it. She is obviously very talented, but I wonder if she knows (or cares) about the context of this hymn in the Liturgia Horarum?

Sunday Office of Readings Odd Week diurno

"Diurno" is from the instruction in the Liturgia Horarum which reads: Quando Officium lectionis dicitur diurno tempore. "When the Office of Readings is said during the daytime." For the last two weeks, I have been translating the hymns which were designated Quando Officium lectionis dicitur noctu vel summo mane. "When the Office of Readings is said during the night or early morning." Traditionally, Matins, the office which became the Office of Readings, was always said during the night or early morning. The Second Vatican Council changed this in recognition of the fact that clergy in the 20th century (and beyond) were not required to live the same schedule as monks, who often went to bed at 7pm and rose at 3am. The Council Fathers also wanted to encourage lay people to pray the Liturgy of the Hours as well.

Regular readers of this blog will remember that most of the hymns I have been translating the last two weeks have had a noctural theme or at least written with the idea that the singers of the hymn would be singing in the middle of the night Apparently the Council Fathers envisioned that the Office formerly known as Matins would be able to be said at any other hour of the day, hence another set of hymns is needed. Fr. Anselmo Lentini, the editor of the Liber Hymnarius put together fourteen more hymns (two weeks' worth) in addition to the fourteen I've just translated. I am anxious to look at the character of these hymns.

Here is the first:
Memorial of the Resurrection

Dies ætásque céteris
Over days and other ages
octáva splendet sánctior
the eighth shines out more sacred
in te quam, Iesu, cónsecras,
which, Jesus, Thou consecratest for Thyself,
primítiæ surgéntium.
the first fruits of those who rise(from the dead).

Tu tibi nostras ánimas
Thou to Thee our souls
nunc primo conresúscita;
now first raise together from the dead;
tibi consúrgant córpora
may our bodies rise up also to Thee
secúnda morte líbera.
free from the second death.

Tibíque mox in núbibus,
To Thee also soon in the clouds,
Christe, ferámur óbviam
O Christ, let us be borne on the way
tecum victúri pérpetim:
to be conquering with Thee continually:
tu vita, resurréctio.
Thou our life, our resurrection.

Cuius vidéntes fáciem,
Thou whose face we will be seeing,
configurémur glóriæ;
may we be shaped into that glory;
te cognoscámus sicut es,
may we come to know Thee as Thou art,
lux vera et suávitas.
true Light and Sweetness.

Regnum, cum Patri tráditos,
Thy kingdom, when you deliver us to the Father,
plenos septéno chrísmate,
filled with the seven-fold annointing,
in temet nos lætíficas,
fill us with the joy that is Thee Thyself,
consúmmet Sancta Trínitas. Amen.
may the Holy Trinity bring it (Thy kingdom) to perfection.

This hymn is by a certain Aron of the twelfth century, not well identified. The hymn "concludes a cycle, in which every day one of the gifts of the Holy Spirit is celebrated." I wonder whether we will get to see any of the other hymns in the cycle.

It seems to me excellently suited to Sunday, with its resurrection theme. If you look at the noctu hymn for today (found here), you will see that it starts out calling Sunday the "first of all days," whereas this hymn refers to Sunday as the "eighth day." Fr. Z at wdtprs speaks eloquently both in blog entries and in podcasts about octaves being days when time itself is suspended to celebrate a major feast like the Resurrection, the birth of Christ and (until the Council) the Descent of the Holy Spirit at Pentecost. Seen in this light, there is no confusion: Sunday is both the first day and the eighth day.

Saturday Office of Readings Odd Week noctu

No mp3 (yet) today. But if you wish to sing it, use the same tune as yesterday's hymn. Update: here is the mp3.

Summae Deus cleméntiae
God of greatest compassion
mundíque factor máchinae,
Maker of the whole scheme of the universe,
qui trinus almo númine
who, nurturing triune Deity
unúsque fírmas ómnia,
is also One, Thou establish all things,

Great God of boundless mercy hear;
Thou Ruler of this earthly sphere;
in substance one, in Persons three,
dread Trinity in Unity!

2. Nostros piis cum cánticis
Our holy songs with
fletus benígne súscipe,
tears graciously accept,
quo corde puro sórdibus
that with a heart clean of sin
te perfruámur lárgius.
we may enjoy Thee more abundantly.

2. Do Thou in love accept our lays
of mingled penitence and praise;
and set our hearts from error free,
more fully to rejoice in Thee.

3. Lumbos adúre cóngruis
Burn our loins with suitable (holy)
tu caritátis ígnibus,
flames of Thy charity
accíncti ut adsint pérpetim
that they may be continually girded
tuísque prompti advéntibus,
and ready for Thy appearance,

3. Our reins and hearts in pity heal,
and with Thy chastening fire anneal;
gird Thou our loins, each passion quell,
and every harmful lust expel.

4. Ut, quique horas nóctium
That, whatever hours of the night
nunc concinéndo rúmpimus,
we now interrupt with our singing
donis beátæ pátriæ
by gifts of the blessed fatherland
ditémur omnes áffatim.
may we all be amply enriched.

4. Now as our anthems, upward borne,
awake the silence of the morn,
enrich us with Thy gifts of grace,
from heaven, Thy blissful dwelling place!

5. Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito
regnans per omne saéculum. Amen.

5. Hear Thou our prayer, Almighty King;
hear Thou our praises, while we sing,
adoring with the heavenly host
the Father, Son and Holy Ghost.

Author of this 7th century hymn is unknown. English translation by John David Chambers (1805-1893).

Lentini's "title": Purification of the spirit

At the beginning of verse 2, Lentini modified the original word pius to become piis. "...a concept that would recur with the following benigne; therefore I prefer the reading of the Carmelite Breviary (Breviarium Fratrum... de Monte Carmelo, 1938), which attatches the piis to the cánticis, with the sense modified." In other words, it is simpler to figure out what pius means if you change it to piis, and since there is a precedent for this reading printed in a well-known Breviary, let's change it!

Britt, working with pius, goes through much explanation of how you have to supply Parens or Deus. This is much more complicated to interpret.

Verse 4 has been much changed. I have two different former versions, one from Britt...

Lumbos, iecurque morbidum
Our reins and our depraved hearts
Flammis adure congruis,
burn Thou with becoming (holy) flames,
Accincti ut artus excubent
that our well-girded limbs may watch
Luxu remoto pessimo.
far-removed from baneful luxury.

...and one from Lentini:

Lumbos iecurque morbidum
Our diseased loins(seat of sexuality) and liver(seat of feelings)
adure igni congruo,
burn Thou with becoming fire,
accincti ut sint perpetim
that they(our loins) be girded continually
luxu remoto pessimo
removed from the worst excesses

Lentini says that these are "terms and concepts that today annoy or clash (urtano) in a liturgical hymn." Wow. Is he saying that this kind of earthy language is not fit for polite company? That hymns which make reference to reining in our sexual impulses with the help of the Holy Spirit's fire of holiness are too jarring for mixed congregations? Perhaps he is right. But I think I prefer the prayer of the older Latin hymn. I think Lentini's "solution" is very Scriptural (using images from Holy Scripture, especially the gospel passages about girding our loins) but omits the part about leaving behind luxu pessimo (the worst excesses.)

What do you think?

Friday Office of Readings Odd Week noctu

Here is an mp3 of me singing this hymn. If you heard yesterday's mp3, you will recognize the tune: it's the same one. In fact, the Office of Readings hymn (for the night or early morning) has the same tune in the Liber Hynarius for the whole week, Sunday through Saturday. The Even Week features several different tunes though, so stayed tuned if you like variety!

Tu, Trinitátis Unitas,
Thou Unity in Trinity,
orbem poténter qui regis,
Thou who dost mightily rule the world,
atténde laudum cántica
harken to the canticle of praise,
quæ excubántes psállimus.
which we, risen from sleep, sing.

O Three in One, and One in Three,
Who rulest all things mightily,
bow down to hear the songs of praise
which, freed from bonds of sleep, we raise.

2. Nam léctulo consúrgimus
For we rise from our beds
noctis quiéto témpore,
in the quiet time of the night,
ut flagitémus vúlnerum
that we may ask, for our wounds
a te medélam ómnium.
ask of Thee a remedy for all of them.

2. While lingers yet the peace of night,
we rouse us from our slumbers light;
that might of instant prayer may win
The healing balm for wounds of sin.

3. Quo fraude quicquid daémonum
That whatever, by the deception of the evil spirits,
in nóctibus delíquimus,
we have failed in during the night,
abstérgat illud caélitus Update:
from heaven may blot it out
tuæ potéstas glóriæ.
by the might of Thy glory.
[Let the might of thy glory wipe it [whatever was our failure] away from heaven.]
Thanks, Figulus.

3. If, by the wiles of Satan caught,
this nighttime we have sinned in aught,
that sin Thy glorious power today,
from heaven descending, cleanse away.

[4. Ne corpus astet sórdidum,
Lest the body become defiled,
nec torpor instet córdium,
and torpor of heart threaten,
ne críminis contágio
and by the touch of sin
tepéscat ardor spíritus.
the fervor of the soul be chilled.

4. Let naught impure our bodies stain,
no laggard sloth our souls detain,
no taint of sin our spirits know,
to chill the fervor of their glow. ]

5. Te corde fido, quaésumus,
With trusting heart we ask Thee then,
reple tuo nos lúmine,
fill us with Thy light,
per quod diérum círculis
that in the cycle of days
nullis ruámus áctibus.
we may fail in none of our actions.

5. Wherefore, Redeemer, grant that we
fulfilled with Thine own light may be:
that, in our course. from day to day,
by no misdeed we fall away.

6. Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito,
regnans per omne saéculum.

6. Grant this, O Father ever One
with Christ, Thy sole-begotten Son,
and Holy Ghost, whom all adore,
reigning and blest forevermore.

Today I received a wonderful "loan" from a reader, bluejeepsiamese: three books which will add immensely to my understanding of these hymns. The most revealing of these is Te Decet Hymnus: L'Innario della "Liturgia Horarum" by Dom Anselmo Lentini himself, the presumed editor of the Liber Hymnarius.

Here are a few things I found out about today's hymn from Lentini:
1) Lentini includes a "title" or description of each hymn, much like the Liturgia Horarum does for each of the Psalms. Today's description reads "A Prayer for the Wounds of the Soul."
2) You may have noticed I have bracketed the 4th verse, which means it has been omitted in the modern Office. Lentini explains why he took it out: "The 4th verse has been omitted, again for brevity:" (He then quotes it in full, and adds), "which stresses, with the usual anxiety, the nocturnal miseries of the flesh."
3) Te corde fido, quaésumus in the 5th verse is his replacement for the original Ob hoc, Redemptor, quaesumus: (We therefore beseech Thee, O Redeemer). He explains: "This final prayer now only to Christ seems harmful to the organic unity of the hymn as a whole, directed to the Trinity; Hence the replacement inspired by Analecta hymnica, Vol 51, No 30: "Te puro corde quaesumus."

I have a few observations on these points.

1) I now love these little titles: they are tiny summaries to help me prepare for the meaning of the hymn. They used to annoy me ("Those aren't in the original text!"), but as I get older, I find I am grateful for any assistance to my slowing mind. The descriptions act as runway lights to help my understanding land in the right place so I don't go completely astray on the meaning of the text.
2) One of Fr. Z's pet peeves about ICEL translations of the proper prayers at Holy Mass is that the translations remove certain "outmoded" concepts like grace, sacrifice, our total dependence on God, etc. One might look at Fr. Lentini's omission of verse 4 and put it in that category, as if Lentini was saying, "Oh, we don't believe all that old stuff about keeping the flesh pure. Why should it be harder to remain pure at night than during the day? What's the big deal anyway? We all have our urges, God knows this, so relax and blah, blah, blah..."

Is it possible to give him the benefit of the doubt on this? Perhaps priests of his generation (he died in 1989) experienced a particularly harsh type of discipline or formation early on which over-emphasized avoiding the dangerous sins of the flesh, even to an unhealthy or unbalanced degree? I have heard that the aggiornamento for this generation often included a kind of catharsis when these kinds of teachings became more balanced, putting them in perspective, perhaps taking modern psychology more into account.

I hasten to add that I did not know the man. Also, I know that many poor, misguided souls took this "balancing" of emphasis as an excuse for pulling out all the stops, so to speak, and giving in to their every fleshly impulse. Somehow I believe that such a learned man as Lentini was not one of those low kind of people.

On the other hand, could Lentini possibly have known how immersed in sins of the flesh we would be today? Perhaps if he knew the torpor of the 21st century heart "touched by sin" and suffering such massive spiritual wounds caused by today's casual attitude toward sins of the flesh, he would put that verse back in, despite the fact that it make the hymn a tiny bit longer.

3) I personally have no problem with Lentini's scholarly replacement in the 5th verse. It's not like he just arbitrarily threw it in to fix some rhyme scheme or make it "sound nicer." He was actually trying to tighten up the focus of the hymn as a whole. "Didn't we start out this hymn addressing ourselves to Trinitatis Unitas? When did we focus our gaze on the 2nd person alone?" And if I understand the scholarly apparatus correctly, the replacement phrase was "inspired" by a similarly ancient hymn to this one. (Incidentally, this hymn was written by one of my favorites: "Author Unknown, 6th or 7th century.")

Thanks again, bluejeepsiamese. God reward you for making the effort to help me out.

Thursday Office of Readings Odd Week noctu

I am attempting to include an mp3 of today's hymn which I sang into a cheap microphone (so don't expect great sound). UPDATE: I guess you can't see the link unless you use an RSS reader or something like that. Try clicking on this to hear the mp3 file.

Nox atra rerum cóntegit
Black night conceals
terræ colóres ómnium:
the colors of all things on earth
nos confiténtes póscimus
confessing Thee we ask
te, iuste iudex córdium,
just Judge of our hearts,

The dusky veil of night hath laid
the varied hues of earth in shade;
before Thee, righteous Judge of all,
we contrite in confession fall.

2. Ut áuferas piácula
that Thou take away our sins
sordésque mentis ábluas,
and wash away the stains of the soul,
donésque, Christe, grátiam
and grant us, O Christ, grace
ut arceántur crímina.
that sin may be kept away.

2. Take far away our load of sin,
Our soiléd minds make clean within
Thy sov'reign grace, O Chirst, impart,
From all offence to guard our heart.

3. Mens, ecce, torpet ímpia,
Behold, the wicked soul is numb
quam culpa mordet nóxia;
which noxius error (mortal sin) stings;
obscúra gestit tóllere
It wishes passionately to put away its darkness
et te, Redémptor, quaérere.
and to seek Thee, O Redeemer.

For lo! our mind is dull and cold,
Envenomed by sin's baneful hold:
Fain would it now the darkness flee,
And seek, Redeemer, unto Thee.

4. Repélle tu calíginem
Push back the gloomy darkness
intrínsecus quam máxime,
within to the maximum degree possible,
ut in beáto gáudeat
that it (the soul) may rejoice
se collocári lúmine.
to establish itself in blessed light.

Far from it drive the shades of night,
Its inmost darkness put to flight;
Till in the daylight of the Blest
It joys to find itself at rest.

5. Sit, Christe, rex piíssime,
tibi Patríque glória
cum Spíritu Paráclito,
in sempitérna saécula. Amen.

5. Almighty Father, hear our cry,
Through Jesus Christ, our Lord most High,
Who, with the Holy Ghost and Thee,
Doth live and reign eternally.

Again, Britt was a huge help. Verses 3 and 4 were really tough, and I'm not sure I agree completely with Britt. Let me know what you think.

Wednesday Office of Readings Odd Week noctu

Rerum Creátor óptime,
Most noble Creator of all things
rectórque noster, réspice;
and our Ruler, look down on us;
nos a quiéte nóxia
from a sinful rest
mersos sopóre líbera.
free us who are immersed in sleep.

Who madest all and dost control,
Lord, with Thy touch divine,
cast out the slumbers of the soul,
the rest that is not Thine.

Te, sancte Christe, póscimus;
Thou, O Holy Christ, we ask;
ignósce tu crimínibus,
forgive Thou our offenses,
ad confiténdum súrgimus
we rise to confess
morásque noctis rúmpimus.
and we interrupt the lingering hours of the night.

Look down, Eternal Holiness,
and wash the sins away,
of those, who, rising to confess,
outstrip the lingering day.

Mentes manúsque tóllimus,
We raise our minds and hands,
Prophéta sicut nóctibus
by night as the Prophet (David)
nobis geréndum praécipit
commands us to do
Paulúsque gestis cénsuit.
and as Paul, by his deeds, sanctioned.

Our hearts and hands by night, O Lord,
we lift them in our need;
as holy Psalmists give the word,
and holy Paul the deed.

Vides malum quod géssimus;
Thou seest the evil we have done;
occúlta nostra pándimus,
we spread out our hidden (sins),
preces geméntes fúndimus;
groaning we pour out our prayers;
dimítte quod peccávimus.
forgive what we have done wrong.

Each sin to Thee of years gone by,
each hidden stain lies bare;
we shrink not from Thine awful eye,
but pray that Thou wouldst spare.

Sit, Christe rex piissime,
tibi Patríque glória
cum Spíritu Paráclito,
in sempitérna saécula. Amen.

Grant this, O Father, Only Son
and Spirit, God of grace,
to whom all worship shall be done
in every time and place. Amen.
Ascribed to Pope St. Gregory the Great (540-604). Metrical translation by Cardinal Newman.

There is an article about this hymn in the 1911 Catholic Encyclopedia, written by Hugh Henry, which is mostly about variants in the text and what a French author (Pimont) has to say about which of the nine variants of the text he thinks are the Original Text. One wonders why this hymn in particular has an entry in that venerable old encyclopedia, but precious few other Matins hymns (or few other hymns at all) get their own article.

We also see Propheta referring to David making another appearance in this hymn, this time with Paulus who, according to Maureen , (commenting on Sunday's Matins hymn) is often just called "the Apostle." That particular phrase contains a gerundive (or is it a gerund? all I know is it has the form of a future passive participle) geréndum which caused me to look up the difference between the two. I remember seeing a movie on TV in which a crotchety old Latin master at some private school would always ask students, "Gerund or gerundive?" (I guess the movie was this one.) Anyways, after all that, I still tranlated geréndum simply "to do."

Tuesday Office of Readings Odd Week noctu

Consors paterni luminis,
O Sharer in the Father's light
lux ipse lucis et dies,
Thyself Light of lights and the Day
noctem canendo rumpimus:
we interrupt the night with singing
assiste postulantibus.
attend to our praying.

O Light of light, O Dayspring bright,
coequal in Thy Father's light:
assist us, as with prayer and psalm
Thy servants break the nightly calm.

Aufer tenebras mentium,
Take away the darkness of our minds
fuga catervas daemonum,
drive away the swarm of evil spirits
expelle somnolentiam
expel our drowsiness
ne pigritantes obruat.
lest it bring ruin to us who hesitate continually.

All darkness from our minds dispel,
and turn to flight the hosts of Hell:
bid sleepfulness our eyelids fly,
lest overwhelmed in sloth we lie.

Sic, Christe, nobis omnibus
Thus, O Christ, to us all
indulgeas credentibus,
be lenient to your faithful
ut prosit exorantibus
that (it) may profit us who are pleading
quod praecinentes psallimus.
what we chant before Thee in song.

Jesu, Thy pardon, kind and free,
bestow on us who trust in Thee:
and us Thy praises we declare,
O with acceptance hear our prayer.

Sit, Christe, rex piissime,
tibi Patrique gloria
cum Spiritu Paraclito
in sempiterna saecula. Amen.

O Father, that we ask be done,
through Jesus Christ, Thine only Son,
Who, with the Holy Ghost and Thee,
doth live and reign eternally.

Attributed to St. Ambrose 340-397. Translation by Joseph William Chadwick (1841-1882) and John David Chambers (1805-1893). Historically the concluding doxology "Praesta, Pater piissime" was used with this hymn and hence the above metrical translation's mis-match with the Latin.

Britt was a ton of help today. This hymn was in fact the Matins hymn for Tuesdays, so if you go to that link, just find hymn number 13 or look in the index for "Tuesday at Matins."

Pigritantes comes from pigror, pigrari, pigratus sum (hesitate, hang back), but it has been intensified by the addition of "-it" after the root. The "-it" apparently can also signify iteration, hence I have opted for "the continually hesitating." Britt just says "slothful." I guess that is a good definition of sloth: you just keep hesitating until inaction forces you into laziness, even if you started out determined not to be lazy. I guess the "hang back" meaning could also result in a translation something like "the continual non-starters."

I have experienced this often when trying to pray while sleepy. The prayer just pauses, and then pauses again, and then again for longer, and pretty soon I am not praying anymore. Which is fine if I'm trying to pray myself to sleep like I did last night, but terrible when I am trying to get up early to pray.

Monday Office of Readings Odd Week noctu

Somno reféctis ártubus,
By sleep our limbs restored
Spreto cubíli, súrgimus:
having spurned our bed, we arise:
Nobis, Pater, canéntibus
to us who are singing, Father
Adésse te depóscimus.
we earnestly request you to be near.

Te lingua primum cóncinat,
Let the tongue first sing to Thee,
Te mentis ardor ámbiat:
let the intensity of our mind embrace Thee,
Ut áctuum sequéntium
that of the actions that follow
Tu, Sancte, sis exórdium.
you, Holy One, may be the beginning.

Cedant tenébræ lúmini,
Let darkness yield to light
Et nox diúrno síderi,
and night to the day-star,
Ut culpa, quam nox íntulit,
that sin, which the night has brought in,
Lucis labáscat múnere.
may fall to pieces by your gift of light.

Precámur iídem súpplices,
We beseech Thee by these same prayers,
Noxas ut omnes ámputes,
that Thou eradicate all crimes,
Et ore te canéntium (Update: thanks, Figulus)
by the mouth of those who sing to thee
Laudéris omni témpore.
may you be praised at all times.

Præsta, Pater piíssime,
Patríque compar Unice,
Cum Spíritu Paráclito
Regnans per omne sæculum.
Amen.

Anonymous, 6th or 7th century.

When I found out that monks got up at three in the morning to pray this office, I was flabbergasted. What discipline! What craziness! How did they stay awake? Especially during the long readings from the Scriptures and the Fathers?

Office of Readings Sunday Odd Week noctu

When the Office of Readings is said at night or early morning:

Primo diérum ómnium,
On the first of all days
quo mundus exstat cónditus
on which the universe stands forth, having been created
vel quo resúrgens Cónditor
or on which the Creator rising again
nos, morte victa, líberat.
frees us, having conquered death.

HAIL day! whereon the One in Three
first formed the earth by sure decree,
the day its Maker rose again,
and vanquished death, and burst our chain.

2. Pulsis procul torpóribus,
Having banished sloth away,
surgámus omnes ócius,
let us all rise quickly,
et nocte quærámus pium, (Update: see comments)
and by night let us seek after the Holy One,
sicut Prophétam nóvimus.
as we know (David)the Prophet (did).

2. Away with sleep and slothful ease!
We raise our hearts and bend our knees,
and early seek the Lord of all,
obedient to the Prophet's call:

3. Nostras preces ut áudiat
That He may hear our prayers
suámque dexteram pórrigat,
and stretch out his right hand,
et hic piátos sórdibus
and cleansed of filth here
reddat polórum sédibus,
he may deliver us to heavenly homes,

3. That He may hearken to our prayer,
stretch forth His strong right arm to spare,
and every past offense forgiv'n,
restore us to our homes in heav'n.

4. Ut quique sacratíssimo
That all of us who, in this most holy
huius diéi témpore
time of the day,
horis quiétis psállimus,
sing his praise in the hours of rest
donis beátis múneret.
He may reward with blessed gifts.

4. Assembled here this holy day,
this holiest hour we raise the lay;
and O that He to whom we sing,
may now reward our offering!

[5. Iam nunc, Patérna cláritas,
Now today, Splendor of the Father,
te postulámus áffatim:
we earnestly pray you
absit libído sórdidans,
that the baseness of lust be far removed,
omnísque actus nóxius.
and every evil deed.

5. O Father of unclouded light,
keep us this day as in Thy sight,
in word and deed that we may be
from every touch of evil free.

6. Ne foeda sit, vel lúbrica
lest it should become foul or defiled
compágo nostri córporis,
the framework of our body,
per quam avérni ígnibus
so that, by the very fires of hell
ipsi crèmémur ácrius.
we should be burned severely

6. That this our body's mortal frame
may know no sins, and fear no shame,
nor fire hereafter be the end
of passions which our bosoms rend.

7. Ob hoc, Redémptor, quaésumus,
On account of this, Redeemer, we ask,
ut probra nostra díluas:
that Thou wash away our shame:
vitæ perénnis cómmoda
and that the gifts of life eternal
nobis benígnus cónferas.
Thou kindly would bestow upon us.

7. Redeemer of the world, we pray
that Thou wouldst wash our sins away,
and give us, of Thy boundless grace,
the blessings of the heavenly place.

8. Quo carnis actu éxsules
That exiled by an act of the flesh
effécti ipsi caélibes,
having made ourselves celibate
ut praéstolamur cérnui,
we await prostrate
melos canámus glóriæ.
that we might sing the hymn of glory.

8. That we, thence exiled by our sin,
hereafter may be welcomed in:
that blessed time awaiting now,
with hymns of glory here we bow. ]

9. Deo Patri sit glória
eiúsque soli Fílio
cum Spíritu Paráclito,
in sempitérna saécula. Amen.

9. Most holy Father, hear our cry,
through Jesus Christ our Lord most High
who, with the Holy Ghost and Thee
doth live and reign eternally.

Verse 5-8 are not in Liber Hymnarius. Verse 8 is not even in Britt. I found it at this site.

Sunday 2nd Vespers Odd Week

This hymn is the first in a series of hymns each of which feature one of the seven days of creation. I blogged the six other Vespers hymns earlier (where I said I should have started with this one). The theme of this hymn is the work of the first day of Creation.

Lucis Creátor óptime
O august Creator of the light,
lucem diérum próferens,
who didst bring forth the light of day,
primórdiis lucis novae,
and with the creation of new light
mundi parans oríginem:
didst begin the origin of the world:

O blest Creator of the light,
Who mak'st the day with radiance bright,
and o'er the forming world didst call
the light from chaos first of all;

2. Qui mane iunctum vesperi
that morning joined with evening
diem vocári praécipis:
be called Day, Thou didst command:
tætrum chaos illábitur,
foul darkness descends,
audi preces cum flétibus.
hear Thou our prayers with our weeping.

2. Whose wisdom joined in meet array
the morn and eve, and named them Day:
night comes with all its darkling fears;
regard Thy people's prayers and tears.

3. Ne mens graváta crímine,
Lest the soul burdened with sin
vitæ sit exsul múnere,
be deprived of the gift of life,
dum nil perénne cógitat,
while it thinks of nothing eternal,
seséque culpis ílligat.
and fetters itself with sins.

3. Lest, sunk in sin, and whelmed with strife,
they lose the gift of endless life;
while thinking but the thoughts of time,
they weave new chains of woe and crime.

4. Cælórum pulset íntimum,
Let it knock at the heavenly portal
vitale tollat praémium;
and bear away the prize of life;
vitémus omne nóxium:
let us avoid everything harmful,
purgémus omne péssimum.
and purge out everything sinful.

4. But grant them grace that they may strain
the heavenly gate and prize to gain:
each harmful lure aside to cast,
and purge away each error past.

5. Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito
regnans per omne saéculum.
Amen.

5. O Father, that we ask be done,
through Jesus Christ, Thine only Son;
Who, with the Holy Ghost and Thee,
doth live and reign eternally. Amen.

The author of this hymn is Gregory the Great, maybe. The index in the Liber Hymnarius has a question mark by his name.

Sunday 1st Vespers Odd Week

Deus creátor ómnium
God, creator of all things
políque rector, véstiens
and heaven's guide, clothing
diem decóro lúmine,
the day with glorious light
noctem sopóris grátia.
the night with the grace of sleep.

God that all things didst create
and the heavens doth regulate,
Who doth clothe the day with light,
and with gracious sleep the night.

2. Artus solútos ut quies
Limbs unburdended that rest
reddat labóris usui
might restore us from the experience of labors
mentésque fessas állevet
and alleviate our tired minds
luctúsque solvat ánxios.
and loosen our troublesome sorrows.

3. Grates perácto iam die
The day now having been completed, thanks
et noctis exórtu preces,
and night prayers begin
voti reos ut ádiuves,
that Thou mayest aid consecrated sinners
hymnum canéntes sólvimus.
singing we release our hymns

3. Day sinks; we thank Thee for thy gift,
night comes; to Thee again we lift
our prayers and vows and hymns, that we
against all ills defended be.

4. Te cordis ima cóncinant,
To Thee let our inmost heart sing as one,
te vox canóra cóncrepet,
to Thee let the melodious voice sound,
te díligat castus amor,
for Thee let love esteem chasity,
te mens adóret sobria.
let the sober mind worship thee.

5. Ut cum profúnda cláuserit
That when the boundless depths conclude
diem calígo nóctium,
the day by the gloom of the nights
fides tenébras nésciat
may our faith not know darkness
et nox fide relúceat.
and may the night shine out by faith.

5. That so, when shadows round us creep
and all is hid in darkness deep,
faith may not feel the gloom; and night
borrow from faith's clear gleam new light.

[6. Dormíre mentem ne sinas,
Permit not our mind to sleep,
dormíre culpa nóverit;
let it learn to let our faults go idle;
castos fides refrígerans
our pure faith, cooling down
somni vapórem témperet.
let it temper the fever of dreams.]

[6. From snares of sense, Lord, keep us free
and let our hearts dream but of thee.
Let not the envious foe draw near
to vex our quiet rest with fear. ]

[7. Exúta sensu lúbrico
Having cast off evil thoughts(feelings)
te cordis alta sómnient,
raise our hearts that they may dream of Thee,
ne hostis invídi dolo
let not the trick of our hateful foe
pavor quiétos súscitet.
rouse fear in those in restful peace.]

8. Christum rogámus et Patrem,
This we ask Christ and the Father
Christi Patrísque Spíritum;
and the Spirit of Christ and the Father;
unum potens per ómnia,
that the one God, almighty over all things
fove precántes, Trínitas. Amen.
who is the Trinity, may favor our entreaties.

8. Hail we the Father and the Son
and Son's and Father's Spirit, one
blest Trinity who all obey;
guard Thou the souls that to Thee pray. Amen.

Here we have another Ambrosian hymn, with the distinction that Ambrose actually wrote this one, as opposed to it being written by someone else in "his style."

Here I include the two verses left out in the Liber Hymnarium. According to this site, this was an ancient hymn sung at Saturday vespers, but yet it doesn't appear in the Roman Breviary. The hymn for Saturday Vespers in the Roman Breviary is a version of this hymn.

Perhaps someone who has a copy of Te Decet Hymnus: L'Innario della "Liturgia Horarum" by Don Anselmo Lentini could translate the Italian for us and tell us 1)why a beautiful hymn with such a estemed pedigree (Ambrose himself!) doesn't appear in the Roman Breviary and 2) why Lentini left out verses 6 & 7. (I'm guessing the omission has to do with length. Needless to say, I really have no idea why.)

Thanks to all the new commenters! This is great fun. Again, I am learning much more than I ever imagined. Only one more vespers hymn to go for Ordinary Time, then I will start the Matins (Office of Readings) hymns, of which there are two sets.

Friday Vespers Odd Week

This hymn tells of the sixth day of creation, when the "brute animals" were created, and then man.

Plasmátor hóminis, Deus,
O God, the creator of man,
qui cuncta solus órdinans,
who alone dost dispose all things,
humum iubes prodúcere
Thou didst command that the earth bring forth
reptántis et feræ genus:
reptiles and beasts:

Maker of man, who from Thy throne
dost order all things, God alone;
by whose decree the teeming earth
to reptile and to beast gave birth:

Qui magna rerum córpora,
who the huge bodies of created beings (things)
dictu iubéntis vívida,
became instinct with life at your (spoken) command
ut sérviant per órdinem
that they may serve in assigned rank
subdens dedísti hómini:
Thou didst give to men, placing them under

The mighty forms that fill the land,
instinct with life at Thy command,
are given subdued to humankind
for service in their rank assigned.

Repélle a servis tuis,
Drive from thy servants
quicquid per immundítiam,
evertything which is dirty/lustful
aut móribus se súggerit,
whether it attaches itself to our morals
aut áctibus se intérserit.
or intertwines itself with our actions.

From all Thy servants drive away
whatéer of thought impure to-day
hath been with open action blent,
or mingled with the heart's intent.

Da gaudiórum praémia,
Grant us the reward of heavenly joys;
da gratiárum múnera:
bestow upon us gifts of grace;
dissólve litis víncula,
rend asunder the chains of strife;
astrínge pacis foédera.
draw closer the bonds of peace.

In heaven Thine endless joys bestow,
and grant Thy gifts of grace below;
from chains of strife our souls release,
bind fast the gentle bands of peace.

Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito
regnans per omne saéculum.

Grant this, O Father, ever One
with Christ, Thy sole-begotten Son,
Whom, with the Spirit we adore,
one God, both now and evermore.

So this hymn is asking God to place our passions under control just as he once place brute beasts in ordered rank, subdued to human beings. Now I get it!

Thursday Vespers Odd Week

The work of the fifth day of creation: when God created the birds and fishes, both of which sprang from a common source, that is, water.

Magnæ Deus poténtiae,
O God of great power,
qui ex aquis ortum genus
who the offspring born out of waters,
partim remíttis gúrgiti,
in part dost send back to the deep
partim levas in áera.
and in part dost raise them aloft in the air.

O Sovereign Lord of Naturés might,
Who bad'st the water's birth divide;
part in the heavens to take their flight,
and part in ocean's deep to hide;

Demérsa lymphis ímprimens,
Thou dost consign(print?) the fishes to the waters
subvécta cælis írrogans,
and liftest up the birds on high
ut, stirpe una pródita,
that (animals) proceeding from one stock
divérsa répleant loca:
might occupy different places:

These low obscured, on airy wing
exalted those, that either race,
though from one element they spring,
might serve Thee in a different place.

Largíre cunctis sérvulis,
Grant to all Thy servants,
quos mundat unda sánguinis,
whom the stream of Thy blood hath cleansed,
nescíre lapsus críminum,
to know not sinful falls,
nec ferre mortis taédium.
nor suffer the loathsomeness of spiritual death.

Grant, Lord, that we Thy servants all,
saved by Thy tide of cleansing Blood,
no more 'neath sin's dominion fall,
nor fear the thought of death's dark flood!

Ut culpa nullum déprimat,
Let guilt depress no one;
nullum levet iactántia,
let pride exalt no one,
elísa mens ne cóncidat,
lest the despondent soul be disheartened,
eláta mens ne córruat.
and the proud soul be ruined.

Thy varied love each spirit bless,
the humble cheer, the high control;
check in each heart its proud excess,
but raise the meek and contrite soul!

Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito
regnans per omne saéculum. Amen.

This boon, O Father, we entreat,
this blessing grant, Eternal Son,
and Holy Ghost, the Paraclete,
both now, and while the ages run. Amen.

Wow, now that I have looked up some of the vocab and have looked at what the Latin really says, I now understand this metrical translation a lot more...without the Latin meanings this hymn translation was almost inscrutable!

Wednesday Vespers Odd Week

The fourth-day-of-Creation hymn:

mp3

Cæli Deus sanctíssime,
Most Holy God of heaven,
qui lúcidum centrum poli
who the lightsome regions of the universe
candóre pingis ígneo
Thou dost adorn with fiery brilliancy
augens decóri lúmina,
embellishing them with becoming splendor,

O God, whose hand hath spread the sky,
and all its shining hosts on high,
and painting it with fiery light,
made it so beauteous and so bright:

Quarto die qui flámmeam
Thou, on the fourth day with flame
solis rotam constítuens,
didst light up the disk of the sun
lunæ minístras órdini
didst appoint the orbit of the moon,
vagos recúrsus síderum,
and the wandering courses of the stars,

Thou, when the fourth day was begun,
didst frame the circle of the sun,
and set the moon for ordered change,
and planets for their wider range:

Ut nóctibus vel lúmini
That to nights and days
diremptiónis términum,
a boundary-line of separation,
primórdiis et ménsium
and for the beginning of the months
signum dares notíssimum:
a conspicuous sign Thou mightest give

To night and day, by certain line,
their varying bounds Thou didst assign;
and gav'st a signal, known and meet,
for months begun and months complete.

Illúmina cor hóminum,
Enlighten the heart of men,
abstérge sordes méntium,
wipe away the defilements of our souls;
resólve culpæ vínculum
loosen the chains of guilt;
evérte moles críminum.
overturn the great load of our sins.

Enlighten Thou the hearts of men:
polluted souls make pure again:
unloose the bands of guilt within:
remove the burden of our sin.

Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito
regnans per omne sæ’culum. Amen.

Grant this, O Father, ever One
with Christ, Thy sole-begotten Son,
Whom, with the Spirit we adore,
one God, both now and evermore.

Again, when I have the metrical translation (today done again by J. M. Neale) most of the English literal translation comes directly from Britt, unless there has been a variation in the text, then I actually look up the words.

Tuesday Vespers Odd Week

mp3

Tellúris ingens Cónditor,
Uncreated creator of the world,
mundi solum qui éruens,
who digging up the surface of the earth,
pulsis aquae moléstiis,
and driving off the troubled waters
terram dedísti immóbilem,
didst firmly establish the land,

Earth's mighty Maker, whose command
raised from the sea the solid land;
and drove each bill'wy heap away,
and bade the earth stand firm for aye:

Ut germen aptum próferens,
That it might bring froth appropriate produce,
fulvis decóra flóribus,
be adorned with golden flowers,
fecúnda fructu sísteret
become prolific in fruits,
pastúmque gratum rédderet:
and yield agreeable sustenance.

That so, with flowers of golden hue,
the seeds of each it might renew;
and fruit-trees bearing fruit might yield,
and pleasant pasture of the field:

Mentis perústae vúlnera
The wounds of the sin-parched soul
munda viróre grátiae,
cleanse by the freshness of Thy grace,
ut facta fletu díluat,
that it may wash way with tears its evil deeds,
motúsque pravos átterat,
and suppress sinful emotions.

Our spirit's rankling wounds efface
with dewy freshness of Thy grace:
that grief may cleanse each deed of ill,
and o'er each lust may triumph still.

Iussis tuis obtémperet,
May it obey Thy commands;
nullis malis appróximet,
may it draw nigh nothing sinful;
bonis repléri gáudeat,
that it may rejoice to be filled with good,
et mortis actum nésciat.
and know not the act of death.

Let every soul Thy law obey,
and keep from every evil way;
rejoice each promised good to win,
and flee from every mortal sin.

Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito
regnans per omne saéculum.Amen.

Hear Thou our prayer, Almighty King!
hear Thou our praises, while we sing,
adoring with the heavenly host,
the Father, Son, and Holy Ghost!

This hymn tells of the third day of Creation from the first chapter of Genesis.