FOOTNOTES
[1]Of course the champions of papal infallibility are at great pains to deny this. But all the contemporary writers, such as Athanasius, Hilary, and Jerome, assert it, and against it there is nothing but a priori assumptions and the assertion that the third Sirmian formula signed by Liberius has been mistaken for the first, which was Arian. In Dr. Newman’s Arians of the Fourth Century, pp. 433-40, there is a careful account of the three Sirmian formulas. The main fact never was denied until the necessities of the infallibility theory compelled the rewriting of history. Even the old Roman Breviary declares that “Liberius assented to the Arian mischief.”
[2]See Dr. Dollinger’s Fables respecting the Popes in the Middle Ages (New York, 1872), pp. 183-209. In 1582 Gregory XIII. was on the point of expunging his name from the Roman Martyrology, as Baronius had proven that he was neither a pope nor a martyr, but had died peaceably on his own estate near Rome. But the discovery of a stone with an inscription asserting his martyrdom turned the scale the other way. Modern scholarship stigmatizes the inscription as a fraud, and it is notable that the stone has disappeared.
[3]Condensed from Ancient Rome in the Light of Modern Discoveries, by Professor Rodolfo Lanciani. Boston, 1888.
[4]See Sir Alexander Croke’s History of Rhyming Verse. Oxford, 1828; Ferdinand Wolf’s standard treatise, Ueber die Lais, Sequenzen und Leiche. Heidelberg, 1841; August Fuchs’s Die Romanischen Sprachen in ihrem Verhältnisse zum Lateinischen, Halle, 1849; W. Corssen’s Ueber die Aussprache, Vokalismus und Betonung der Lateinischen Sprache. Leipzig, 1868. Also Niebuhr’s article, Ueber das Alter des Lieds Lydia bella puella, in the third volume of the Rheinisches Museum, Bonn, 1829; and Mr. S. V. Cole’s paper on “The Development of Form in the Latin Hymns,” in the Andover Review for October, 1888.
[5]This is a passage not discernible in the Psalms. Justin Martyr says that the Jews expunged it. Tertullian (Contra Marcion, III.) mentions it—and in two other places. Daniel, Thesaurus, I.: 162, has a learned note on the subject.
[6]The same story, but not so well related, is in the life by Paul of Monte Cassino and is repeated in Bede (Hist. Angl. Lib. II. cap. 1). John’s Latin is a trifle cumbrous, but this is the literal translation of it.
[7]Recently there has been a most admirable summary of these matters prepared by the Rev. Samuel M. Jackson for the fourteenth chapter of Dr. Philip Schaff’s History of the Christian Church.
[8]The full inquiry can be pursued through Dan. V., 66 and II., 181; Neale, Sequentiae, p. 58; Du Meril, Poesies Populaires, p. 380, in Pearson’s Sarum Sequences, and in Kehrein.
[9]Poesies Populaires: Anterieures au Douxieme Siècle, p. 380. The language is worth quoting as it stands. He is speaking of Hermann. “Il avail fait, en outre, un grand nombre d’hymnes et de proses qui sauf le Veni, Sancte Spiritus que lui attribue Ego, semblent toutes perdues.”
[10]His Varia de Corrupto Statu Ecclesiae Poemata was reprinted in 1754, but even this is very scarce. There was an earlier publication of his of the same nature, Carmina Vetusta (1548), but whether it contained Bernard, I cannot say. Flacius was an unwearied searcher of the libraries of Europe for material to use on the Lutheran side of the great controversy.
The poem was then reprinted at least six times: “by David Chytraeus at Bremen, 1597; at Rostock, 1610; at Leipzig, 1626; by Eilhard Lubinus, at Lunenburg, 1640; in Wachler’s New Theological Annals, December, 1820; and in G. Ch. F. Mohnike’s Studien (Stralsund, 1824) I., 18.” Yet it had become so scarce that when I made my version of Dr. Trench’s cento, I could not find a complete copy in America. Since then I have received a copy of the edition of 1640 from a friend. Also the Boston Public Library has secured a copy of the Varia Poemata, which was once Theodore Parker’s, and bears the inscription, “A rare and curious book. T. P.”
The English translations are: (1) Dr. Trench has rendered a few lines in the metre of the original. (2) Dr. John M. Neale’s “Rhythm of Bernard of Morlaix” (1858). (3) Judge Noyes in the “Seven Great Hymns of the Latin Church.” (4) Dr. Abraham Coles. (5) “The Heavenly Land, from the De Contemptu Mundi of Bernard of Morlaix, rendered into corresponding English Verse,” by S. W. Duffield (1867). (6) A privately printed translation by “O. A. M.,” of Cherry Valley, N. Y. (Albany, 1867). (7) Gerard Moultrie in Lyra Mystica (1869). (8) Rev. Jackson Mason (London, 1880). Besides this, an English clergyman has perpetrated the folly of rendering Dr. Neale’s paraphrase into Horatian Latin verse, which would puzzle Bernard himself to recognize as derived from him.
[11]Custodia Pennensis habet locum Celani, de quo fuit frater Thomas, qui mandato apostolico scripsit sermone polito legendam primam beati Francisci et prosam de mortuis, quae decantatur in missa, scilicet “Dies irae, dies illa,” etc., fecisse dicitur.
[12]Sequentiam illam olim celebrem, quae nunc excidit: “Sanctitatis nova signa,” cecinit frater Thomas de Celano, cujus et illa solemnis mortuorum: “Dies irae, dies illa” opus est, licet alii eam tribuere velint fratri Matthaeo Aquaspartano, cardinali ex minoritis desumpto.—Annales Minorum, Tom. II., p. 204 (Lyons, 1625.)
Thomas de Celano, provinciae Pennensis, S. Francisci discipulas et socius, edidit ... librum de vita et miraculis S. Francisci ... communiter vocatum a fratribus legenda antiqua. Alteram legendam minorem prius ediderat, quae legebatur in choro...; sequentias tres, seu Prosas Rhythmicas, quarum prima in laudem S. Francisci incipit: “Fregit victor virtualis.” Secunda incipit: “Sanctitatis nova signa.” Tertia de Defunctis ab Ecclesiâ recepta: “Dies irae, dies illa.” Quam in versus Gallicos transtulit Benedictus Gononus Coelestinus et sancto Bonaventurae attribuit. Alii adscribunt Fr. Matthaeo cardinali Aquaspartano, et demum alii aliis auctoribus.—Syllabus Scriptorum et Martyrum Franciscanorum, p. 323 (Rome, 1650.)
[13]For the literature of the Dies Irae consult G. C. F. Mohnike’s “Kirchen- und literarhistorische Studien und Mittheilungen. (1) Thomas von Celano, oder Geschichte des kirchlichen Hymnus Dies irae, dies illa.” Stralsund, 1824. (2) Additions and corrections to this in Tzschirner’s “Magazin für Prediger,” 1826, by G. W. Fink, who also wrote the article on Thomas of Celano in Ersch and Gruber’s “Encyclopädie,” Band XVI., Leipzig, 1827. (3) F. G. Lisco’s “Dies Irae, Hymnus auf das Weltgericht.” Berlin, 1840. Also his “Stabat Mater, Hymnus auf die Schmerzen der Maria. Nebst einem Nachtrage zu den Uebersetzungen des Hymnus Dies Irae.” Berlin, 1843. (4) H. A. Daniel’s “Thesaurus Hymnologicus,” Tomus II. Leipzig, 1844. (Pp. 103-31 and 385-87.) (5) Dr. William R. Williams’s “The Conservative Principle in our Literature.” New York, 1843 and 1844, and again in his “Miscellanies.” New York, 1850, and Boston, 1860. (6) Dr. Abraham Coles’s “Dies Irae in Thirteen Original Versions.” New York, 1859. Fifth edition. 1868. (7) Subrector Michael’s “De Sequentia Mediae Aetatis Dies Irae, Dies Illa Dissertatio.” Zittau, 1866. (8) John Edmands’s “Bibliography of the Dies Irae” in the “Bulletin of the Mercantile Library.” Philadelphia, 1884. Also articles by Dr. Philip Schaff in “Hours at Home,” VII., 39 and 261; by R. H. Hutton in “The London Spectator” for 1868; by Rev. John Anketell in “The American Church Review” for 1873; and by Rev. Orby Shipley in “The Dublin Review” for 1883.
[14]There is a serious difficulty connected with the chronology of his history, which I have not been able to overcome. Unfortunately this greatest of Catholic dogmatists never seems to have inspired enough of personal interest in any disciple or contemporary to lead to the preparation of a biography of him. So the earliest in existence were written long after his death, when the Neapolitans asked for his canonization. And a comparison of their statements with those of contemporary chronicles, like that of Richard of San Germano, does not inspire confidence in their veracity.
The second papal war broke out in 1239. Both the orders of friars, Dominicans and Franciscans, were believed to be partisans of the Pope, and in 1239 such as were not natives of the kingdom were commanded to leave it. Richard of San Germano mentions this order sub anno 1239, and adds, sub anno 1240, that by November of the latter year all the Mendicants, except two of each monastery and those natives of the kingdom, had been expelled by order of the Emperor. What Dominicans were there left in Naples to win the affections of Thomas and receive him into the novitiate? The difficulty would be met by assuming 1225 as the date of Thomas’s birth, and his stay at Monte Casino as terminating with his tenth year, so that he might have been at Naples in 1235 and formed the purpose to enter the order in 1239. Or if he went to Naples in his twelfth year (1237), he might have become a Dominican novice after two years of study under professors of that order. It is true that novices were not to be received before their fifteenth year; but at any date after March of 1239 Thomas would be in his fifteenth year. It was March 24th of that year that saw the Emperor excommunicated, and some interval would elapse before the expulsion of the Mendicants.
[15]See his Prolegomena zu einer neuen Ausgabe der “Imitatio Christi,” nach dem Autograph des Thomas von Kempen. Zugleich eine Einführung in sämmtliche Schriften des Thomas, sowie ein Versuch zu endgültiger Feststellung der Thatsache, dass Thomas und kein Anderer der Verfasser der “Imitatio” ist. Band I. Berlin, 1873.
Also Thomae Kempensis “De Imitatione Christi” libri quatuor. Textum ex autographo Thomae nunc primum accuratissime reddidit, distinxit, novo modo disposuit; capitulorum argumenta, locos parallelos adjecit Carolus Hirsche. Berlin, 1874.
Also his exhaustive article on the Brüder gemeinsamen Lebens in Herzog & Plitt’s Real-Encyclopädie: II., 678-760. (Leipzig, 1877).
[16]The Imitation of Christ. Four books. Translated from the Latin by W. Benham, B.D., Vicar of Margate. London, 1874. It is to be regretted that the author of this, the best English version, speaks of the ascription of the Imitation to Thomas à Kempis as “a mistake,” and ascribes it to John Gersen, Abbot of Vercelli, in Italy, who never existed.
[17]See O. A. Spitzen: Thomas à Kempis als schrijver der Navolging van Christus gehandhaafd. Utrecht, 1881. Also his Nalezing op mijn “Thomas à Kempis als schrijver der Navolging van Christus gehandhaafd,” benevens tien nog onbekende cantica spiritualia van Thomas à Kempis. Utrecht, 1882. Also his Les Hollandismes de l’Imitation de Jésus-Christ et trois anciennes versions du livre. Réponse à M. le Chevalier B. Veratti, professeur à Modène. Utrecht, 1883. And his Nouvelle Défense de Thomas à Kempis specialement en Réponse a R. P. Denifle, sous-archiviste du Vatican. Utrecht. 1884.
[18]Annales Typographici, Vol. X., pp. 191-94.
[19]Zachariae Ferrerii, Vincent. Pont. Gardien. Hymni novi Ecclesiastici juxta veram Metri et Latinitatis normam a Beatiss. Patre Clemente VII. Pont. Max. ut in Divinis quisque eis uti possit approbate.... Sanctum et neccessarium opus. Breviarium ecclesiasticum ab eodem Zach. Pont. longe brevius ac facilius redditum et ab omne errore propiedem exibit.
Impressum hoc divinum Opus Romae.... Kal. Febru. MDXXV. (CXV. leaves, quarto.)
[20]Breviarium Romanum ex Sacra potissimum Scriptura et probatis Sanctorum Historiis nuper confectum. Scrutamini Scripturas, quoniam illa sunt, quae testimonium perhibent de Me. Ioannis V. Romae MDXXXV. (New Edition; denuo per eundem Auctorem recognitum in 1537.) Ten editions in all are recorded, of which the last consisted of a single copy manufactured at Paris in 1679 for the library of the great Colbert (Breviarium Colbertinum).
[21]Hymni Sacri, Paris, 1685 and 1694. A second series in 1698. The two collections together in 1723. They are included in the editions of his works which appeared in 1698 and 1729, but not in that of 1694. Between sixty and seventy of them will be found in J. H. Newman’s Hymni Ecclesiae, Part First (London, 1838 and 1865), but without the author’s name. As Newman omits the hymns in honor of the saints not mentioned in the Scriptures, the fine hymns to St. Bernard, St. Augustine, and St. Judocus are not included. There are French translations by Abbé Saurin, 1691 (third edition, 1698), and by J. P. C. D., in 1760. For English translations see especially Rev. Isaac Williams’s Hymns of the Parisian Breviary (1839), and J. D. Chambers’s Lauda Syon (1857), and the Lyra Messianica (1864).
[22]See note on Luke 2:14 in the second volume of Westcott and Hort’s New Testament in the Original Greek. London and New York, 1882.
[23]The Te Deum has it,
5. Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth,
6. Pleni sunt coeli et terra majestatis gloriae tuae.
In the Vulgate, Isaiah 6, it reads,
Sanctus, Sanctus, Sanctus, Dominus Deus exercitum,
Plena est omnis terra gloriae ejus.
The Septuagint, from which the older Latin version was made, retained the Hebrew word Sabaoth, instead of translating it. Verse 6 is an expansion of the Scripture text.
[24]Die Kirchweih-Hymnen: Christe Cunctorum dominator alme. Urbs beata Hirusalem. 4to. Halle, 1867.
[25]From Mostarab (participle of the Arabic verb Estarab), Arabized, conformed to Arabic modes of life. A misnomer in this case. It is the old Spanish liturgy as arranged by Isidore of Seville, and long upheld by the Spanish clergy against the attempt to introduce that of Rome. The Missal and Breviary were first published by Cardinal Ximenes in 1500; then carefully edited by Alexander Lesley, a Scottish Jesuit (Rome, 1755). His edition, with its learned apparatus, is reprinted in Volumes LXXXI.-II. of Abbé Migne’s Patrologia Latina.
[26]A Critical History of the Doctrine of Justification and Reconciliation. By Albrecht Ritschl, Professor Ordinarius of Theology in the University of Göttingen. Edinburgh, 1872. Professor Ritschl sustains his view of the devotional Protestantism of the Roman Catholic Church by a passage from the Missal, in which God is invoked as non aestimator meriti, sed veniae largitor, and by the remarkable exhortation to the dying prescribed for the use of her priests. He also quotes six passages from the mediaeval hymns edited by George Cassander.
[27]See Private Prayers put Forth by Authority During the Reign of Queen Elizabeth. Edited for the Parker Society by Rev. William K. Clay, B.D. Cambridge, 1851. It contains the English Primer and the Latin Orarium, and also the Preces Privatae of 1564. This last omits four of the eight hymns previously authorized and substitutes another. It also contains an appendix of Latin sacred poetry by writers of that century. Besides nine fine hymns by Marc-Antonio Flaminio, the selections are from Fabricius, Melanchthon, and other German Lutherans, with some by Bishop John Parkhurst, of Norwich.
[28]See his Ghostly Psalms and Spiritual Songs in Remains of Myles Coverdale, Bishop of Exeter. Edited for the Parker Society by Rev. George Pearson, B.D. Cambridge, 1846. With this may be compared the Scotch versions of German hymns, some of them based on Latin originals in Gude and Godlie Ballates. Edinburgh, 1578. Reprinted with Introduction and Glossary by David Laing. Edinburgh, 1868. The queerest book in the annals of hymnology.
[29]See his Hymns and Songs of the Church, London, 1623 and 1856. Lord Selborne, in the Encyclopaedia Britannica (sub voce “Hymns”), observes that Wither anticipates Charles Coffin in basing a series of hymns for the days of the week upon the days’ works of the Creation.
[30]John Henry Newman, in his Letter to Dr. Jelf in vindication of his Tract No. XC., wrote: “I always have contended, and will contend, that it [the religious revival] is not satisfactorily accounted for by any particular movements of individuals upon a particular spot. The poets and philosophers of the age have borne witness to it for many years. Those great names in our literature, Sir Walter Scott, Mr. Wordsworth, Mr. Coleridge, though in different ways, and with essential differences one from another and perhaps from any Church system, still all bear witness to it. The system of Mr. Irving is another witness to it. The age is moving toward something, and, most unhappily, the one religious communion which has of late years been practically in possession of that something, is the Church of Rome.”