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!

mp3
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.

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.

Sunday Office of Readings Even Week noctu

Today's mp3 has the kind of imperfection that shows I'm human. I messed up a syllable on the second to last verse, so I recorded it over--slightly flat. If I hadn't said anything, non-musicians probably wouldn't have noticed.

I encourage you to learn the tune and sing along with me. Canamus in the title of this blog is 3rd person plural subjunctive, and means "let us sing."

Mediæ noctis tempus est;
It is the middle of the night;
prophética vox ádmonet
the prophetic voice admonishes
dicámus laudes ut Deo
that we should utter praises to God
Patri semper ac Fílio,
the Father and always to the Son

Sancto quoque Spirítui:
and also to the Holy Spirit:
perfécta enim Trínitas
for the complete Trinity
uniúsque substántiæ
and of one substance
laudánda nobis semper est.
we must always praise.

Terrórem tempus hoc habet,
This time holds terror,
quo, cum vastátor ángelus
for it is the hour when the destroyer angel
Ægýpto mortem íntulit,
brought death in Egypt,
delévit promogénita.
wiped out the first-borns.

Hæc iustis hora salus est,
This hour is salvation to the just,
quos tunc ibidem ángelus
to those at that time the angel
ausus puníre non erat,
did not dare to punish
signum formidans sánguinis.
dreading the sign of the blood.

Ægýptus flebat fórtiter
Egypt was weeping profusely
tantórum diro fúnere;
at so horrible a calamity of death;
solus gaudébat Israel
Israel alone was rejoicing
agni protéctus sánguine.
protected by the blood of the lamb.

Nos verus Israel sumus:
We are the true Israel:
lætámur in te, Dómine,
Let us rejoice in Thee, O Lord,
hostem spernéntes et malum,
and spurning the wicked enemy,
Christi defénsi sánguine.
defended by the blood of Christ.

Dignos nos fac, rex óptime,
Make us worthy, King Most High,
futúri regni glória,
of Thy future reign in glory,
ut mereámur láudibus
that we may deserve to sing together
æternis te concínere. Amen.
praises to Thee eternally.

This author of this 5th century hymn is unknown.

Lentini's "title" is Joy for us, saved by the blood of Christ
Lentini also says "This hymn is mentioned by S. Cesario [whoever that is]. According to the ancient tradition, for its Paschal flavor, it is appropriate for Sunday. Here, for brevity, are only the first 6 verses, and the 13th that can be considered a doxology." It turns out that we get verses 7-10 as part of tomorrow's hymn. Thus we sing it to the same tune.

Tune in tomorrow and canamus.

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.

Sunday 2nd Vespers Even Week

mp3

O Lux beáta Trínitas,
O Blessed Trinity-Light
et principális Unitas,
and chief Oneness
iam sol recédit ígneus,
now the fiery sun retreats
infúnde lumen córdibus.
pour light into our hearts.

O Trinity of blessed Light,
O Unity of princely might,
The fiery sun now goes its way;
Shed Thou within our hearts Thy ray.

Te mane laudum cármine,
We glorify Thee in the morning with a hymn of praise,
te deprecémur véspere:
we entreat Thee in the evening
te nostra supplex glória
begging, that Thou, our glory,
per cuncta laudet sáecula.
be praised through all ages

To Thee our morning song of praise,
to Thee our evening prayer we raise;
Thy glory suppliant we adore
Forever and forevermore.

Christum rogámus et Patrem,
Christi Patrísque Spíritum;
unum potens per ómnia,
fove precántes, Trínitas.

This hymn was originally the Vespers hymn for the Feast of the Most Holy Trinity, celebrated the Sunday after Pentecost. Its text was revised at some point for use every Saturday night under the title Iam sol recedit igneus.

Sunday 1st Vespers Even Week

Rerum, Deus, fons ómnium,
God, the source of everything that is,
qui, rebus actis ómnibus,
who, the cause of every action
totíus orbis ámbitum
the circle of the complete orbit
censu replésti múnerum.
Thou hast completed with a wealth of gifts

2. Ac, mole tanta cóndita,
And, having built so great a complex,
tandem quiétem díceris
Thou at last declarest a rest
sumpsísse, dans labóribus
to have begun, delivering from toils
ut nos levémur grátius.
that we may be thankfully relieved

3. Concéde nunc mortálibus
Grant now to mortals
deflére vitæ crímina,
weeping over lives of sin,
instáre iam virtútibus
that they may now pursue virtues
et munerári prósperis,
and be given success [in that pursuit]

4. Ut cum treméndi iúdicis
That when awesome judge's
horror suprémus coéperit,
greatest shivering (horror) begins
lætémur omnes ínvicem
may we all rejoice in turn
pacis repléti múnere.
filled with the gift of peace.

5. Præsta, Pater piíssime,
Grant this, most loving Father,
Patríque compar Unice,
and the co-equal Unique Son of the Father
cum Spíritu Paráclito
with the Spirit Paraclete
regnans per omne saéculum.
reigning through every age.

This was a tough hymn to translate. It took me a while, but I believe that I have the sense of the hymn, with the exception of the end of the first stanza. I translated censu as "a wealth". But I'm still not sure.

I sure love to sing the hymn. The melody found in the Solemnes Liber Hymnarius is profound, stately, mysterious and beautiful. Soon I will figure out a way to post sound on this blog.

Sunday Lauds Odd Week

Again I am skipping over a major, major feast, one which overrides the 13th Sunday in Ordinary Time: The Feast of the Apostles Peter and Paul, not to mention the start of the Pauline year. I leave those hymns, which look juicy and delicious, for another time, possibly next year at this time, at the close of the Pauline year. I did start the year of St. Paul off right by taking my family to the Cathedral of St. Paul, MN for mass this morning, where we were treated to Gregorian Chant, regal organ and trumpet, Proulx's Antiphon: Let all the world and Palestrina's Tu Es Petrus.

But in the interest of finishing the Morning Hymns for Ordinary Time so I can start on the Vespers hymns, here is Aeterna rerum conditor (to be followed tomorrow by Splendor paternae gloriae).


Ætérne rerum cónditor,
Eternal maker of the world,
noctem diémque qui regis,
who rules both the night and day,
et témporum das témpora,
and gives a variety of seasons
ut álleves fastídium;
to relieve monotony!


Maker of all, eternal King,
who day and night about dost bring:
who weary mortals to relieve,
dost in their times the seasons give:

2. Præco diéi iam sonat,
The herald of the day (the rooster)sends forth his cry
noctis profúndæ pérvigil,
always watchful through the depths of night
noctúrna lux viántibus
a nocturnal light to wayfarers,
a nocte noctem ségregans.
separating watch from watch

2. Now the shrill cock proclaims the day,
and calls the sun's awakening ray,
the wandering pilgrim' guiding light,
that marks the watches night by night.

3. Hoc excitátus lúcifer
While he sings, the awakened morning star
solvit polum calígine,
scatters the darkness of the heavens
hoc omnis errónum chorus
all the multitude of vagabonds
vias nocéndi déserit.
abandon their deeds of violence.

3. Roused at the note, the morning star
heav'n's dusky veil uplifts afar:
night's vagrant bands no longer roam,
but from their dark ways hie them home.

4. Hoc nauta vires cólligit
While he sings, the sailor gathers new strength,
pontíque mitéscunt freta,
the raging of the sea subsides:
hoc ipse Petra Ecclésiæ
while he sings, the very Rock of the Church
canénte culpam díluit.
washes away his sin.

4. The encouraged sailor's fears are óer,
the foaming billows rage no more:
Lo! éen the very Church's Rock
melts at the crowing of the cock.

7. Iesu, labántes réspice,
O Jesus, look with compassion upon the wavering
et nos vidéndo córrige,
and correct us with Thy look (as Thou didst correct Peter)
si réspicis, lapsus cadunt
if Thou dost but look, our sins vanish,
fletúque culpa sólvitur.
and our guilt is washed away by our tears.

7. Look in us, Jesu, when we fall,
and with Thy look our souls recall:
if Thou but look, our sins are gone,
and with due tears our pardon won.

8. Tu lux refúlge sénsibus,
O Light, shine Thou into our hearts,
mentísque somnum díscute,
dispel the lethargy of the soul;
te nostra vox primum sonet
may our voice first praise Thee,
et vota solvámus tibi.
and to Thee may we pay our vows.

8. Shed through our hearts Thy piercing ray,
our soul's dull slumber drive away:
Thy Name be first on every tongue,
to Thee our earliest praises sung.

9. Sit, Christe, Rex piíssime,
tibi Patríque gloria
cum Spíritu Paráclito,
in sempitérna saécula. Amen.

9. 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.


You may notice that the numbering of the verses above skips from 4 to 7. This is due to the two other verses, which the Liber Hymnarius leaves out, but which were included in Britt:

[5. Surgamus ergo strenue!
Let us therefore arise with alacrity;
Gallus iacentes excitat,
the cock awakens the sleepers,
et somnolentos increpat,
chides the drowsy
Gallus negantes arguit.
and rebukes the unwilling.



5. O let us then like men arise;
the cock rebukes our slumbering eyes,
bestirs who still in sleep would lie,
and shames who would their Lord deny.


6. Gallo canente spes redit,
At the crowing of the cock, hope returns;
aegris salus refunditur,
health is restored to the sick;
mucro latronis conditur,
the sword of the robber is sheathed;
lapsis fides revertitur.
confidence returns to the fallen.


6. New hope his clarion note awakes,
sickness the feeble frame forsakes,
the robber sheathes his lawless sword,
faith to fallen is restored. ]

When I have time, I like to sing all nine verses. As Britt says: "The Aeterne reum Conditor, though written on so simple a subject as cock-crowing, is on the of the most beautiful hymns in the Breviary." He goes on to point out that the rooster (which I have highlighted in red everytime he is mentioned in the hymn) is a symbol of the preacher who proclaims the gospel.

Sunday Lauds Even Week

mp3

Ecce iam noctis tenuatur umbra
Behold, now the shadows of the night are made thin
lucis aurora rutilans coruscat;
the reddened lights of dawn shimmer
nisibus totis rogitemus omnes
with all effort let us all implore
cunctipotentem,
the Omnipotent One

Lo! the dim shadows of the night are waning;
radiantly glowing, dawn of day returneth;
fervent in spirit, to the mighty Father
pray we devoutly.

Ut Deus, nostri miseratus, omnem
That God, our compassionate benefactor, all
pellat angorem, tribuat salutem,
anxiety may banish, may grant salvation
donet et nobis pietate patris
and give to us in his loving, Fatherly goodness
regna polorum.
heavenly kingdoms.

So shall our Maker, of His great compassion,
banish all sickness, kindly health bestowing;
and may He grant us, of a Father's goodness,
mansions in heaven.

Praestet hoc nobis Deitas beata
May the blessed Deity fulfill this for us
Patris ac Nati, pariterque Sancti
Father and Son, and equally the Holy
Spiritus, cuius resonat per omnem
Spirit, whose glory resounds throughtout
gloria mundum. Amen.
the whole world.

This He vouchsafe us, God for ever blessed,
Father eternal, Son, and Holy Spirit,
Whose is the glory which through all creation
ever resoundeth. Amen.
Pope St. Gregory the Great(540-604), Tr. by M.J. Blacker

After a week of all Ambrosian meter (8.8.8.8), it is a change to finally hit "Sapphic and Adonic" meter. Sapphic and Adonic translates in to 11.11.11.5 for a hymn tune. There are not many English hymns written in this meter (such as Father we thank thee who hast planted) but many old Greek and Latin poems use it, and so many medieval hymns like this one are written this way. Poets.org says this about Sapphic and Adonic:

The strict meter of the sapphic, with its starts and stops, creates a powerful
emotion that the language of the poem intensifies. Starting with a stressed
syllable, as opposed to the familiar iambic foot that begins on an unstressed
syllable, provides a sense of forcefulness and urgency to the sapphic, while the
extra unstressed syllable at the core of the first three lines, offers a pause,
or caesura, within the driving movement. The short fourth line may offer either
a rest or a quick turn to the poem, or even an opportunity for conclusion, as
with the final two lines of a Shakespearean sonnet.

That last short line is called an Adonic. The word "Sapphic" comes from the Greek poet Sappho, who either invented or refined this meter. She is a one of the few of ancient Greek female poets. She lived on the island of Lesbos. She was later parodied as being a promiscous lesbian, which historically is probably not accurate, but the modern word "lesbian" takes its meaning from the island where Sappho lived based on those ribald parodies. Seems like everyone remembers the pop culture references and not the real story.

Anyways, a lot of hymns for the Office of Readings are written in this meter. I am anxious to get to analyzing hymns for the Office of Readings, but first I have one more week of Lauds hymns, followed by two weeks of Vespers hymn analysis. Then I can start the OR hymns.