Tuesday Lauds Even Week revisited

Back in June when I translated this one, I said I'd like to know who wrote it. Now I know where to look. The translation is a bit improved now.

We attend to the works of virtue

Ætérne lucis cónditor,
Eternal creator of light
lux ipse totus et dies,
Light itself wholly and the complete day
noctem nec ullam séntiens
nor dost Thou feel any darkness
natúra lucis pérpeti,
given the nature of light eternal

2. Iam cedit pallens próximo
So the night cedes to the nearing pale dawn
diéi nox advéntui,
of the coming day
obtúndens lumen siderum
dimming the light of the stars
adest et clarus lúcifer.
as the gleaming morning star draws near.

3. Iam stratis læti súrgimus
So from our beds rejoicing we arise
grates canéntes et tuas,
and singing Thy glad thanks
quod cæcam noctem vicerit
for the sun has conquered the blind night
revéctans rursus sol diem.
and carried back the day once again.

4. Te nunc, ne carnis gáudia
Now we beg Thee, let no fleshly pleasures
blandis subrépant áestibus,
with alluring passions sneak up on us
dolis ne cedat sáeculi
let our mind not yield to the tricks of the age
mens nostra, sancta quáesumus.
we ask Thee, O Holy One.

5. Ira ne rixas próvocet,
Let anger not provoke violence
gulam ne venter íncitet,
nor the belly incite gluttonous appetite
opum pervértat ne famis,
let neither influence of hunger pervert
turpis ne luxus óccupet,
nor base luxury capture [our minds].

6. Sed firma mente sóbrii,
Rather with constant, sober hearts,
casto manéntes córpore
remaining chaste in body
totum fidéli spíritú
completely faithful in spirit
Christo ducámus hunc diem.
let us regard this day with Christ

7. Præsta, Pater piísime,
Patríque compare Unice,
cum Spíritu Paráclito
regnans per omne sáeculum. Amen.

The author of this 5th or 6th century hymn is unknown. It is recorded in the Rule of St. Aurelio.

Monday Lauds Even Week, revisited

Today I return to this hymn in light of what I read in Fr. Lentini's Te Decet Hymnus: The Hymns of the Liturgy of the Hours. There is not a lot of new info on this hymn, but I would like to improve the translation if possible.

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Thou, Christ, art the true light

Lucis largítor spléndide,
Splendid Giver of light
cuius seréno lúmine
by whose serene lamp
post lapsa noctis témpora
after the night time has slipped away
dies refúsus pánditur,
the returning day is spread out

WONDROUS giver of the light!
By whose eternal ray serene,
After the lingering hours of night,
The glory of the morn is seen,

2. Tu verus mundi lúcifer,
Thou true morning star of the world
non is qui parvi síderis
Thou dost not pass like the lesser star (the sun)
ventúræ lucis núntius
though herald of the coming Light
angústo fulget lúmine,
shines scanty light,

Bringer of light indeed art thou;
Not like the common sun of day
That o'er the world is rising now
And shining with a narrow ray;

3. Sed toto sole clárior,
But more brilliant than the sun in all its glory,
lux ipse totus et dies,
Thou art light itself and complete day
intérna nostri péctoris
[brightening] our inmost soul
illúminans præcórdia.
illuminating our heart of hearts

Nay, brighter than the solar beam,
Thyself the sun and perfect light,
And in the breast thy tender gleam
Illumes with glory pure and bright.

4. Evíncat mentis cástitas
Let chastity of the mind overcome
quæ caro cupit árrogans,
those things the flesh desires amiss
sanctúmque puri córporis
a holy and chaste body
delúbrum servet spíritus.
may it keep as a temple of the spirit

Let not our minds be overcome
By false desire or deed of shame,
And be our hearts a shrine and home
Wherein shall burn thy holy flame.

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

In my previous post on this hymn, I said this hymn was written by St. Hilary of Potiers, but Lentini says the author of this 6th century hymn is unknown. These are verses 1, 2, 3, and 7 (plus the doxology) of a longer hymn, the rest of which is sung at the Office of Readings on Friday diurno (when it is celebrated during the day as opposed to at night or very early morning).

Lentini also discloses that he changed the first two lines of verse 4. The original text was

Probrosas mentis castitas
Let the chastity of the mind the shameful
carnis vincat libidines,
lusts of the flesh defeat,

which Lentini says is un po' cruda, "a bit raw." Hmmmm.

Wednesday Office of Readings Odd Week diurno

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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 Even Week diurno

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The Trinity our love, desire and joy

Deus de nullo véniens,
God coming from nothing,
Deus de Deo pródiens,
God proceeding from God,
Deus ab his progrédiens,
God going forth from these
in nos veni subvéniens.
come among us, rescuing.

2. Tu nostrum desidérium,
Be Thou our desire,
tu sis amor et gáudium;
be Thou our love and delight;
in te nostra cupíditas
May our passion be for Thee
et sit in te iucúnditas.
and may our happiness be in Thee.

3. Pater, cunctórum Dómine,
Father, Lord of all,
cum Génito de Vírgine,
together with He-who-was-begotten-of-a-virgin,
intus et in circúitu
within and all around
nos rege Sancto Spíritu.
direct us by the Holy Spirit.

4. Meménto, sancta Trinitas,
Remember, Holy Trinity,
quod tua fecit bónitas,
what Thy goodness has done,
créando prius hóminem,
first creating man,
recreándo per sánguinem.
then restoring him through Thy blood.

5. Nam quo creávit Unitas,
For that which Unity has created,
redémit Christi cáritas;
the charity of Christ has redeemed;
patiéndo tunc díligens,
may the One who suffered then in His love,
nunc díligat nos éligens.
now love us as His chosen.

6. Tríadi sanctæ gáudium,
To the Holy Triad be joy,
pax, virtus et impérium,
peace, strength and authority,
decus, omnipoténtia,
glory, almighty power,
laus, honor, reveréntia. Amen.
praise, honor, reverence.

The author of this (at least) 14th century hymn is unknown.

One verse was omitted in this hymn, for brevity, but also because Fr. Lentini thought it "plays too much with the words and the alliterations, and it preempts the 5th verse." I'll let you decide:

Regendo clemens corrige
By merciful rule correct us
et corrigendo dirige,
and by correcting direct us
diligendo nos eligas
by holding us dear choose us
et cum electis colligas
and with the chosen unite us

[Yeah, I kinda it was OK to omit that verse...]

Friday Office of Readings Even Week diurno

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The soul, flood of the Spirit, brings God with itself

Adésto, rerum cónditor,
Be present, Creator of all things,
patérnæ lucis glória,
glory of Fatherly light
cuius amóta grátia
when Thy grace is taken away
nostra pavéscunt péctora.
our souls become alarmed.

Tuóque plena Spíritu,
And (our souls) filled with Thy Spirit,
secum Deum gestántia,
carrying God with them,
nil rapiéntis pérfidi
to nothing of the destroying faithless (one)
diris patéscant fráudibus,
may they be open by awful fraud

Ut inter actus saéculi
That among the deeds of the world
vitæ quos usus éxigit,
which making use of life requires,
omni caréntes crímine
may we be free from all sin
tuis vivámus légibus.
may we live by Thy laws.

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

The author of the (earlier than) sixth century hymn is unknown, according to Fr. Lentini.

He also says that this hymn is made up of verses 4, 5, and 6 of the hymn Lucis largitor splendide which we sing on Even Mondays at Morning prayer. If you follow that link, you find out that others think this hymn was written by St. Hilary of Potiers.

The 2nd and 3rd stanzas of this hymn were exceedingly difficult. I hope I did them justice. When I go back and read through my translation of the hymn and the thoughts seems to hang together...this makes me think that I got the sense of the writer. Here is a quick schematic of each verse as I see it:

1. Be present O Lord, because our hearts are distressed without your grace,
2. but when you fill them with the Spirit, God is within us and nothing bad can harm us
3. so that even as we go about tasks which may be worldly, we can live by Your principles and stay free from sin.

A very cool prayer on this Queenship of Mary. Fiat, fiat.

Thursday Office of Readings Even Week diurno

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The felicitous love which thirsts for Truth

1. Amóris sensus érige
Arouse the feelings of love
ad te, largítor véniæ,
toward Thee, O generous Giver of pardon,
ut fias clemens córdibus
that Thou mayest bring about mercy to hearts
purgátis inde sórdibus.
cleansed therein from sin.

5. Extérni huc advénimus
As strangers we come here
et éxsules ingémimus;
and as exiles we groan;
tu portus es et pátria,
Thou art both refuge and fatherland,
ad vitæ duc nos átria.
lead us to Thy palace of life.

6. Felix quæ sitit cáritas
Happy the love that thirsts for Charity
te fontem vitæ, o Véritas;
Thou fountain of life, O Truth;
beáti valde óculi
most blessed the eyes
te speculántis pópuli.
of those who gaze on Thee.

7. Grandis est tibi glória
It is a great glory to Thee
tuæ laudis memória,
the recollection of Thy praise
quam sine fine célebrant
which without ceasing they glorify Thee
qui cor ab imis élevant.
those who raise up their heart from the lowest.

9. Præsta, Pater piísime,
Patríque compare Unice,
cum Spíritu Paráclito
regnans per omne sæculum. Amen.

The author of this (at least) 10th century hymn is unknown. Lentini omitted verses 2-4 and 8 with the comment that they were "less meaningful." I wonder why? Can anyone find these lost verses?

Wednesday Office of Readings Even Week diurno

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Give us love and faith, victory against Satan

Christe, lux vera, bónitas et vita,
O Christ, true light, goodness and life,
gáudium mundi, píetas imménsa
joy of the world, holiness immeasurable
qui nos a morte vívido salvásti
Thou who hast saved us from a living death
sánguine tuo,
by Thy blood,

2. Insere tuum, pétimus, amórem
Plant thy love, we beg,
méntibus nostris, fídei refúnde
in our minds, pour forth faith's
lumen ætérnum, caritátis auge
eternal light, increase charity's
dilectiónem.
burning love.

3. Procul a nobis pérfidus absístat
May deceitful Satan go far away from us
Satan, a tuis víribus confractus;
by Thy strength destroyed;
Sanctus assístat Spíritus, a tua
Let the Holy Spirit stand by us, from Thy
sede demíssus.
Throne sent down.

4. Glória Deo sit ætérno Patri,
sit tibi semper, Genitóris Nate,
cum quo per cuncta Spíritus æquális
sæcula regnat. Amen.

The author of this (circa) 10th century hymn is unknown. See yesterday's diurno hymn for more details.

Tuesday Office of Readings Even Week diurno

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Always awaiting Thee with lamps burning

Ad preces nostras deitátis aures,
To our prayers, the divine ears,
Deus, inclína pietáte sola;
O God, incline who alone art holy;
súpplicum vota súscipe, precámur
receive our prayer, offered on bended knee, we beg
fámuli tui.
from thy servants.

Réspice clemens sólio de sancto
Merciful One, gaze from Thy holy throne
vultu seréno, lámpadas illústra
with tranquil face, light up our lamps
ólei nostri, ténebras depélle
filled with our oil, drive away all the darkness
péctore cunctas.
from our hearts.

Crímina laxa pietáte multa,
Forgive our crimes by Thy great love,
áblue sordes, víncula disrúmpe,
wash away the filth, burst our chains,
parce peccátis, réleva iacéntes
spare us our sins, reveal those who lie in ruins
déxtera tua.
bring them to Thy right hand/side.

Glória sit ætérno Patri,
Glory be to the eternal Father,
sit tibi semper, Genitóris Nate,
and always to Thee, O Son of the Father,
cum quo per cuncta Spíritus æquális
who reigns with the equally divine Spirit
sæcula regnat. Amen.
through all ages.

The author of this c. 10th century hymn is unknown. This hymn was very widespread in the middle ages, especially used for Lent, preserved also from the Breviary of Pius V. These are verses 1, 2, 3 and 9 of a longer hymn. Verses 5, 6 and 8 appear in tomorrow's diurno hymn.

Monday Office of Readings Even Week diurno

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Invocation of help

Vita sanctórum, via, spes salúsque,
Life of the saints, the Way, and Hope of salvation,
Christe largítor probitátis atque
O Christ, generous giver of uprightness and
cónditor pacis, tibi voce, sensu,
Author of peace, to Thee with song and with feeling,
pángimus hymnum:
we compose a hymn:

2. Cuius est virtus manifésta totum
Manifest (O Christ) that it is by your strength
quod pii posunt quod habent, quod ore,
all that the faithful are able (to do), all they have, whether by word,
corde vel factis cúpiunt, amóris
in the heart or by deed they desire,
igne flagrántes.
while burning with the fire of love.

3. Témporum pacem, fídei tenórem,
Peace in our time, steady course of faith
lánguidis curam veniámque lapsis,
cure for the sluggish and pardon for the fallen,
ómnibus præsta páriter beátæ
these grant to all equally, the gifts
múnera vitæ.
of the saintly life.

4. Æqua laus summum célebret Paréntem
Let equal praise honor the highest Father
teque, Salvátor, pie rex, per ævum;
and Thee, Savior, Holy King, through all time;
Spíritus Sancti résonet per omnem
may the glory of the Holy Spirit resound
glória mundum. Amen.
through all the universe.
Text: Walafrid Strabo ['squinter'] German monk and poet, d. 849

This was a difficult hymn to translate, especially the 2nd verse. I wish to acknowledge the help of Fr. Martin O'Keefe, S.J. from his book Exultemus: Rejoicing with God in the Hymns of the Roman Breviary, sent to me most kindly by bluejeepsiamese. [I'll have to get on the stick and send him back his Lentini this week, and start making a copy of the Neale translations he sent me!]

By the way, Walafrid the Squinter, who wrote this hymn, seems like a really interesting character. According to this article by Arthur Remy in the 1912 Catholic Encyclopedia, he penned a popular (in its time) commentary on Scripture, the Glosa Ordinaria, as well as a life of St. Gall. He also wrote a kind of precursor to Dante's Divine Comedy called The Vision of Wettin. All of his [extant]works in Latin can be found here.

Sunday Office of Readings Even Week diurno

Today's hymn is a barn burner. The melody goes quite high and varies like a sequence. For those who are not familiar with the structure of the melody in a sequence such as Victimae Paschali Laudes at Easter or Lauda Sion at Corpus Christi, the verses are grouped in twos. Verses one and two have the same melody. Verses three and four then share a different melody from verses one and two, and so on through the end of the piece. It helps if you don't know the piece to listen to the odd-numbered verses and sing only the even-numbered verses. Try it!

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Triumphal day of the Resurrection

Salve dies, diérum glória,
Hail the day, the glory of days,
dies felix Christi victória,
happy day of Christ's victory,
dies digna iugi lætitia,
day worthy of overflowing joy,
dies prima.
the first day.

HAIL, day, the glory of all days, to thee !
Thrice happy day, Christ's day of victory !
The first day ! day most fit continually
Our joy to show !

2. Lux divína cæcis irrádiat,
Light divine beams forth upon the blind,
in qua Chrístus inférnum spóliat,
by which Christ despoils hell,
mortem vincit et reconcíliat
conquers death and reconciles
summis ima.
from top to bottom.

2. This day divine illuminates blind eyes,
Upon which Christ of hell's dark realms makes prize,
O'ercometh death and joins in one the skies
And earth below.

3. Sempitérni regis senténtia
The sentence of the eternal King
sub peccáto conclúsit ómnia;
has confined all men under sin;
ut infirmis supérna grátia
but so that heavenly grace the weak
subveníret,
might rescue,

3. The judgment of the everlasting King
Hath under sin concluded everything,
That heavenly grace the weak and wavering
Might come to aid.

4. Dei virtus et sapiéntia
God's strength and wisdom
temperávit iram cleméntia,
has tempered wrath with mercy,
cum iam mundus in præcipítia
when already the world headlong over a cliff,
totus iret.
the whole, was marching.

4. God's goodness and His wisdom from on high
His wrath hath tempered with His clemency,
Now when all earth was being rapidly
In ruin laid.

9. Resurréxit liber ab inferis
He has risen, free from death
restaurátor humáni géneris,
Renewer of the human race,
ovem suam repórtans úmeris
His sheep carrying back on His shoulders
ad supérna.
to heaven.

9. Free hath He risen from depths of hell below,
Who hath the human race re-fashioned so,
And, on His shoulder borne, His sheep He now
To heaven doth raise.

10. Angelórum pax fit et hóminum,
Peace arises among angels and men,
plenitúdo succréscit órdinum,
its fullness swells up through the ranks,
triumphántem laus decet Dóminum,
praise befits our triumphant conquering Lord,
laus ætérna.
praise eternal.

10. 'Twixt men and angels is there perfect peace ;
The ranks of heaven now swell to full increase ;
Praise to the Lord Who maketh wars to cease,
Eternal praise !

11. Harmoníæ cæléstis pátriæ
With the melodies of our heavenly fatherland
vox concórdet matris Ecclésiæ,
let the voice of Mother Church harmonize,
« Allelúia » frequéntet hódie
let the faithful people sing today repeatedly
plebs fidélis.
"Alleluia."

11. O let the voice of Mother-Church agree
With heaven, our fatherland's, bright harmony,
And alleluias from the faithful be
Countless to-day !

12. Triumpháto mortis império,
Having completely conquered the regime of death,
triumpháli fruámur gáudio;
let us enjoy triumphal delight;
in terra pax, et iubilátio
on earth, peace, and rejoicing
sit in cælis.
let be in heaven.

12. The power of death o'ercome effectually,
Let us enjoy the joys of victory :
On earth be peace and jubilee on high
In heaven for aye !
Non dicitur Amen in fine.
The "Amen" is not said at the end.
Very probably composed by Adam of St. Victor (d. after 1150).

These are verses 1-4 and 9-12 of a longer hymn. Lentini calls it a "splendid composition" which could also serve well at the Paschal time.

I personally first came in conscious contact with the hymns of Adam of St. Victor through the recording The Age of Cathedrals done by Theatre of Voices directed by Paul Hilliard. Reading the liner notes of the CD while listening to the recording make you feel like you are standing in Notre Dame cathedral with sunlight pouring through the stained-glass windows, your heart filled with holy joy as you listen to the glorious chant. Adam of St. Victor's hymns were especially vivid and filled with wonderful images. I love the triumphant melodies of today's hymn.

Poking around online I found that the entire text (look on page 64) of The Liturgical Poetry of Adam of St. Victor By Adam L. Gautier on Google Books! That is the source of the metrical translation above. Included below are the four "missing" verses with their metrical translations. [The text on Gautier's book included an "Amen" at the end, so I'm interested to know why Lentini omitted it.]

5. Insultabat nostrae miseriae,
Vetus hostis, auctor malitiae,
Quia nulla spes erat veniae
De peccatis ;

5. The father of all lies, man's ancient foe,
Was trampling on us in our bitter woe,
Because no hope of pardon here below
For sin was left ;

6. Desperante mundo remedium,
Dum tenerent cuncta silentium,
Deus Pater emisit Filium
Desperatis.

6. When thus the earth despaired of cure for sin,
And silence reigned o'er it and all therein,
Forth God the Father sent His Son to men
Of hope bereft.

7. Praedo vorax, monstrum tartareum,
Carnem videns, nec cavens laqueum,
In latentem ruens aculeum
Aduncatur ;

7. The insatiate robber, monster hell did bear,
Seeing the bait, but heedless of the snare,
Rushing upon the hook's point hidden there,
On it is caught ;

8. Dignitatis primae conditio
Reformatur nobis in Filio
Cujus nova nos resurrectio
Consolatur.

8. The dignity of man, as first begun,
Is now re-fashioned for us in the Son,
By Whose new resurrection to each one
Comfort is brought.

I'd sure like to know the melodies for these verses as well!

UPDATE: here is a recording with mostly different melodies (different from what's in Liber Hymnarius) for you to listen to if you have a "Rhapsody 25" account. It has all twelve verses though.

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 Even Week noctu

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The light that has no more darkness

Lux ætérna, lumen potens,
Light eternal, Lamp most brilliant,
dies indefíciens,
Day unfailing,
bellátor atræ noctis,
Warrior against the deadly night,
reparátor lúminis,
Renewer of the light,
destructórque tenebrárum,
and the Destroyer of shadows,
illustrátor méntium:
the One who enlightens minds:

2. Quo nascénte suscitámur,
When You come forth we are awakened,
quo vocánte súrgimus;
when You call, we rise;
faciénte quo beáti,
when You act we are blessed,
quo linquénte míseri;
when You depart we are wretched;
quo a morte liberáti,
by You we are freed from death,
quo sumus perlúcidi;
by You we are filled with light;

3. Mortis quo victóres facti,
By you we are made triumphant over death,
nocti atque sáeculi;
over night, and over this age;
ergo nobis, rex ætérne,
therefore to us, O King eternal,
lucem illam tríbue,
bestow that light,
quæ fuscátur nulla nocte,
which darkens no night,
solo gaudens lúmine.
buy only makes glad by light.

4. Honor Patri sit ac tibi
Sancto sit Spirítui,
Deo trino sed et uni,
paci, vitæ, lúmini,
nómini præ cunctis dulci
divinóque númini. Amen.

This hymn, which is the second part of yesterday's hymn is by Gottschalk of Orbais, who died in 869. The doxology (last verse) is the same as yesterday's hymn.

Friday Office of Readings Even Week noctu

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Christ came to grant us life and light

Galli cantu mediánte
The rooster's song cuts in half
noctis iam calíginem
now the darkness of the night
et profúndæ noctis atram
and of the black depths of the night
levánte formídine,
(the song) alleviating dread (of the night)
Deus alme,te rogámus
we ask Thee, nurturing God,
supplicésque póscimus.
and bring our supplications.

2. Vigil, potens, lux venísti
Watchful, powerful, Light Thou hast come
atque custos hóminum,
and protector of men,
dum tenérent simul cuncta
while all things simultaneously kept
médium siléntium,
the middle-of-night silence
rédderent necnon mortálem
nor did they render human
mórtui effígiem,
the likeness of a corpse,

3. Excitáres quo nos, Christe,
Whence may you awaken us, O Christ,
de somno malítiæ,
from a wicked sleep,
atque gratis liberáres
and may you freely liberate us
noctúrno de cárcere,
from the slavery of night
redderésque nobis lucem
and may you bring back the light to us
vitæ semper cómitem.
forever the companion of life.

4. Honor Patri sit ac tibi,
Honor be to the Father and to Thee
Sancto sit Spirítui,
and to the Holy Spirit
Deo trino sed et uni,
God three but also one,
paci, vitæ, lúmini,
who is peace, life, light,
nómini præ cunctis dulci
whose name is sweet above all
divinóque númini. Amen.
and who is Godhead divine.

This was a rush job. I will have to return to it again. Math League coach's conference today at Macalester college.

Thursday Office of Readings Even Week noctu

I am bit late posting this today. My son wanted the computer last night at bedtime, and my wife needed the computer early this morning to take a test for her online class. She is studying to become a medical assistant.

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Lentini's title: Rising from sleep to a new life in Christ

Ales diéi núntius
The winged messenger of the day
lucem propínquam praécinit:
proclaims the approaching light:
nos excitátor méntium
to us, the awakener of souls
iam Christus ad vitam vocat.
Christ now calls us to life

The winged herald of the day
proclaims the morn's approaching ray,
and Christ the Lord our soul excites,
and so to endless life invites.

2. «Auférte--clamat,--léctulos
"Take up," he cries, "your bed
aegros, sopóros, désides:
sick ones, sleepy ones, lazy ones:
castíque recti ac sóbrii
you who are chaste, upright and sober
vigiláte, iam sum próximus.»
watch, for I am very near."

2. "Take up thy bed," to each He cries,
"who sick, or wrapped in slumber lies:
and chaste, and just, and sober stand
and watch; my coming is at hand."

3. Ut, cum corúscis flátibus
That, when with quivering breath
auróra cælum spárserit,
the dawn strews the heavens,
omnes labóre exércitos
all who have labored with toil
confírmet ad spem lúminis.
it(the dawn) may strengthen by the hope of light.

3. - (see below to explain omission)

4. Iesum ciámus vócibus
With our voices we invoke Jesus by name
flentes, precántes, sóbrii;
weeping, imploring, though sober;
inténta supplicátio
intense prayer
dormíre cor mundum vetat.
forbids the pure heat to fall asleep.

4. With earnest cry, with tearful care,
call we the Lord to hear our prayer:
while supplication, pure and deep,
forbids each chastened heart to sleep.

5. Tu, Christe, somnum dísice,
Thou, O Christ, dispel our sleep,
tu rumpe noctis vincula,
break Thou the chains of night,
tu solve peccátum vetus
loosen Thou our chronic sin
novúmque lumen íngere.
and cast the fresh light upon us.

5. Do Thou, O Christ, our slumbers wake:
do Thou the chains of darkness break:
purge Thou our former sins away,
and in our souls new light display.

6. Sit, Christe, rex piíssime,
tibi Patrique glória
cum Spíritu Paráclito,
in sempitérna sæcula. Amen.

6. All laud to God the Father be;
all praise, eternal Son, to Thee;
all glory as is ever meet,
to God the Holy Paraclete. Amen.

Author: Aurelius Clemens Prudentius, d. 405. Metrical Translation by the great J. M. Neale.

These are verses chosen from the Cathemerinon, or The Daily Round, which is a collection of early Christian hymns. Two other hymns, Wednesday and Thursday Lauds for odd weeks are also taken from this work. (See the Thursday link for more about it.) Today's hymn contains the actual opening lines from the first of two Morning Hymns Prudentius wrote.

In the Roman Breviary, this hymn is used as the Lauds hymn for Tuesdays. Lentini says "it was observed that (the hymn) fits more the Office of Readings." I am guessing this is because of all the references to sleeping and waking. But like the other Lauds hymns, (and unlike the other Matins hymns)there seems to be more references to dawn. Indeed the opening lines of the hymn celebrate the ales, who is clearly the rooster, (symbol of the preacher of the gospel) whom the monks would not hear until way after Matins in finished.

Lentini also introduces verse 3, "a beautiful stanza" which was not traditionally included with this hymn in the past. It is taken from the same Prudentius work as the rest of the hymn. I agree, the images are beautiful, but I think verse 3 steers it once again back in the direction of a morning hymn rather than one to be sung by lamplight at 3 a.m.

In any case, this explains why J.M. Neale did not include this verse in his wonderful metrical translation. At the time he translated, this verse was still buried in Prudentius' work, not part of the hymn Ales diéi núntius.

Wednesday Office of Readings Even Week noctu

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Lentini's title: With the night chant, we implore thanks also for the day

O sator rerum, reparátor ævi,
O founder of all things, renewer of time,
Christe, rex regum, metuénde censor,
Christ, King of kings, fearful magistrate,
tu preces nostras paritérque laudes
Thou our prayers and equally our praises
súscipe clemens.
receive with mercy.

2. Noctis en cursu tibi vota laudum
Lo, through the course of the night to Thee vows of praise
pángimus; præsta tibi sint ut apta,
we compose; grant that they may be suitable to Thee,
nosque concéntu réfove perénni,
and refresh us by our continual singing,
lúminis auctor.
Author of light.

3. Da dies nobis probitáte faustos
Grant to us in uprightness prosperous days
mortis ignáram tribuéndo vitam,
granting us a life ignorant of death,
semper ut nostros tua sit per actus Update: (Thanks again, Figulus)
That always unending glory may be thine
glória perpes.
through our actions.


4. Ure cor nostrum, pius ure lumbos
Burn our heart, in your love burn our loins
igne divíno vigilésque nos fac,
with fire divine and make us vigilant,
semper ardéntes mánibus lucérnas
that always, burning lamps in our hands
ut teneámus.
we may hold.

5. Æqua laus summum célebret Paréntem
Let equal praise glorify the highest Father
teque, Salvátor, pie rex, per ævum;
and Thou, Savior, Holy King, through all time;
Spíritus Sancti résonet per omnem
and let the glory of the Holy Spirit resound through
glória mundum. Amen.
all the universe.

Though the tenth century author is unknown, according to Lentini, this hymn "was very widespread in the middle ages, for the Feast of the Transfiguration, remembered in vs. 3, here omitted." These are verses 1, 2, 5 and 6 of the hymn, with a doxology for the last verse.

In verse 4, pius ure is a replacement for iecur atque. Again with the liver as the seat of feelings. Iecur atque lumbos: the liver and the loins. This is the second hymn I have encountered (the first being Saturday's Office of Reading noctu hymn (Odd week)) in which these two terms appear together, both times asking God to "burn" them with holy, cleansing fire. Yet Lentini, the modern editor, takes out iecur (liver) but leaves in lumbos (loins). I guess with Vatican II, there was an attempt to bring the details of the Church's teaching in line with modern medical science and psychology, a laudable intention in and of itself. Perhaps he reasoned, correctly, that we have no scientific evidence that the human liver is the "seat of feelings." (A surgeon, however gives a compelling description of handling a liver that might convince you otherwise.)

Linguists tell us many indigenous languages still today describe the liver as the seat of volitile emotions like anger or sadness. Alice Gaby of the Univ. of Melbourne describes some of the best examples(and perhaps why they don't always translate to English well):

A furious person is described in Kuuk Thaayorre as 'hot-livered'. The Papua New
Guinean language Mbula also uses the compound 'hot-liver' to describe someone
who's very angry. Similarly, in Turkmenistan, people describe making somebody
angry as 'burning their liver'...In Kambera, spoken on Sumba Island in
Indonesia, a pounding liver is a symptom of worry...In Kuuk Thaayorre, for
example, a brave person is strong-livered. Although this doesn't really
translate into English, we nevertheless have a negative association between the
liver and bravery, lexicalised in the antonym of bravery: 'lily-livered'.

What about the "loins" then? I think there might be more general agreement, if not scientific evidence, about the pelvic region being the location of sexual excitement, (despite what Dr. Oz might say to Oprah about the brain being the biggest sex organ).

Hence, Lentini's imperitive: lumbos can stay, but iecur has got to go. In any case, we are still asking God to burn our bodies and souls with his holy fire, because these urges and feelings and rages and passions that come over us all feel so strong and compelling, that it must take something as strong and painful as the fire of God to burn them out and cleanse them, so that our bodies and souls might be pure vessels once again.

My own experience of the Holy Spirit's fire is this: the fire is warm, but can be powerfully hot, to the point where it can be painful, but is always gentle, and it heals you to an incredible degree. It is spiritual in origin, but can have mental, emotional and even physical effects. You can ask for it, but it doesn't come "on demand." Occasionally it shows up even if you don't specifically ask for it. I don't seek out charismatic spiritual experiences as I once did, but I cannot deny the reality of the fire of God which still visits me now and again.