Personent Hodie: On this day, earth shall ring

We had Personent Hodie  today at the very beautiful Christmas Day Eucharist.  It's another song from the 1582 Piae Cantiones; the melody is 14th Century.   The Latin words date from the 12th Century; the German ones from the 14th.  Sung here by the King's College Choir:



Here are the Latin words, with an English translation by Jane M. Joseph below; I'm not sure if these are the words in the 1982 hymnal, though.  Will check sometime.

Personent hodie
voces puerulae,
laudantes iucunde
qui nobis est natus,
summo Deo datus,
et de virgineo ventre procreatus.

In mundo nascitur,
pannis involvitur
praesepi ponitur
stabulo brutorum,
rector supernorum.
perdidit spolia princeps infernorum.

Magi tres venerunt,
parvulum inquirunt,
Bethlehem adeunt,
stellulam sequendo,
ipsum adorando,
aurum, thus, et myrrham ei offerendo.

Omnes clericuli,
pariter pueri,
cantent ut angeli:
advenisti mundo,
laudes tibi fundo.
ideo gloria in excelsis Deo.


On this day earth shall ring
with the song children sing
to the Lord, Christ our King,
born on earth to save us;
him the Father gave us.
Refrain
Id-e-o-o-o, id-e-o-o-o,
Id-e-o gloria in excelsis Deo!

His the doom, ours the mirth;
when he came down to earth,
Bethlehem saw his birth;
ox and ass beside him
from the cold would hide him.
Refrain

God's bright star, o'er his head,
Wise Men three to him led;
kneel they low by his bed,
lay their gifts before him,
praise him and adore him.
Refrain

On this day angels sing;
with their song earth shall ring,
praising Christ, heaven's King,
born on earth to save us;
peace and love he gave us.
Refrain

Here is part of Wikipedia's entry for Personent hodie:

"Personent hodie" is a Christmas carol originally published in the 1582Finnish song book Piae Cantiones, a volume of 74 Medieval songs with Latin texts collected by Jaakko Suomalainen, a Swedish Lutheran cleric, and published by T.P. Rutha.^[1] The song book had its origins in the libraries of cathedral song schools, whose repertory had strong links with medieval Prague, where clerical students from Finland and Sweden had studied for generations.^[2] A melody found in a 1360 manuscript from the nearby Bavarian city of Moosburg in Germany is highly similar, and it is from this manuscript that the song is usually dated.^[3][4]

Textual origins

The Latin text is probably a musical parody of an earlier 12th century song beginning "intonent hodie voces ecclesie", written in honour ofSaint Nicholas, the patron saint of Russia, sailors and children – to whom he traditionally brings gifts on his feast day, 6 December.^[2] Hugh Keyte and Andrew Parrott note that two of the verses have an unusual double repeat ('Submersum, -sum, -sum puerum'; 'Reddens vir-, vir-, vir- ginibus'). In 'intonent hodie', these were used to illustrate the three boys and three girls saved by St Nicholas from drowning and prostitution, respectively.^[2] The text was probably re-written for the Feast of the Holy Innocents (28 December) when choristers and their "boy bishop" traditionally displaced the senior clergy from the choir stalls.^[3] The carol is still often associated with Holy Innocents' Day.^[1]

Songs from Piae Cantiones continued to be performed in Finland until the 19th century.^[5] The book became well known in Britain after a rare copy of Piae Cantiones owned by Peter of Nyland was given as a gift to the British Minister in Stockholm. He subsequently gave it to John Mason Neale in 1852, and it was from this copy that Neale, in collaboration with Thomas Helmore published songs in two collections in 1853 and 1854 respectively.^[5]

Translations

The most common English translation of the text is by "James M. Joseph", a pseudonym of the composer Jane M. Joseph (1894–1929). She translates the title as "On this day earth shall ring", although there are several other English translations.^[2] Other versions include Elizabeth Poston's 1965 "Boys' Carol", which translates the first line of the text as "Let the boys' cheerful noise/Sing today none but joys" and John Mason Neale's "Let The Song be Begun", which uses the melody but not the text of the carol.^[6][7] Aidan Oliver's non-verse translation renders the text as "Today let the voices of children resound in joyful praise of Him who is born for us."^[8]

And his image is from the same page; it's the first page of Personent hodie in the original Piae Cantiones:

Christmas Day: Divinum mysterium

Here's the beautiful hymn "Of the Father's Love Begotten," sung to the melody Divinum mysterium.  This hymn first appeared in this form in the Piae Cantiones, a collection of hymns and songs from the late medieval period and published in 1582.  Piae Cantiones was compiled by Finnish clergyman Jaakko Suomalainen; it contains several other well-known hymns, including the Christmas carol, Gaudete (video of that one here).

This melody comes, I believe, from the 11th Century.  Here it's sung by the Choir of Christ Church Episcopal New Haven, CT, in an unusual and quite beautiful arrangement:



This is a translation by Roby Furley Davis (used in the 1906 English hymnal) from the original Latin of the Aurelius Prudentius poem Corde natus ex Parentis ("Of the Father's Heart Begotten").

1. Of the Father’s heart begotten
    Ere the world from chaos rose,
He is Alpha: from that Fountain,
    All that is and hath been flows;
He is Omega, of all things
    Yet to come the mystic Close,
        Evermore and evermore.

2. By his word was all created;
    He commanded and ’twas done;
Earth and sky and boundless ocean,
    Universe of three in one,
All that sees the moon’s soft radiance,
    All that breathes beneath the sun,
        Evermore and evermore.

3. He assumed this mortal body,
    Frail and feeble, doomed to die,
That the race from dust created
    Might not perish utterly,
Which the dreadful Law had sentenced
    In the depths of hell to lie,
        Evermore and evermore.

4. O how blest that wondrous birthday,
    When the Maid the curse retrieved,
Brought to birth mankind’s salvation,
    By the Holy Ghost conceived,
And the Babe, the world’s Redeemer,
    In her loving arms received,
        Evermore and evermore.

5. This is he, whom seer and sybil
    Sang in ages long gone by;
This is he of old revealed
    In the page of prophecy;
Lo! he comes, the promised Saviour;
    Let the world his praises cry!
        Evermore and evermore.

6. Sing, ye heights of heaven, his praises;
    Angels and Archangels, sing!
Wheresoe’er ye be, ye faithful,
    Let your joyous anthems ring,
Every tongue his name confessing,
    Countless voices answering,
        Evermore and evermore.

7. Hail! thou Judge of souls departed;
    Hail! of all the living King!
On the Father's right hand throned,
    Through his courts thy praises ring,
Till at lest for all offences
    Righteous judgement thou shalt bring,
        Evermore and evermore.

At the entrance into the Choir
8. Now let old and young uniting
    Chant to thee harmonious lays
Maid and matron hymn thy glory,
    Infant lips their anthem raise,
Boys and girls together singing
    With pure heart their song of praise,
        Evermore and evermore.

9. Let the storm and summer sunshine,
    Gliding stream and sounding shore,
Sea and forest, frost and zephyr,
    Day and night their Lord alone;
Let creation join to laud thee
    Through the ages evermore,
        Evermore and evermore. Amen.

Here are the original Latin words, along with J.M. Neale's earlier English translation:

Corde natus ex parentis
Ante mundi exordium
A et O cognominatus,
ipse fons et clausula
Omnium quae sunt, fuerunt,
quaeque post futura sunt.
Saeculorum saeculis.
   
Ipse iussit et creata,
dixit ipse et facta sunt,
Terra, caelum, fossa ponti,
trina rerum machina,
Quaeque in his vigent sub alto
solis et lunae globo.
Saeculorum saeculis.

Corporis formam caduci,
membra morti obnoxia
Induit, ne gens periret
primoplasti ex germine,
Merserat quem lex profundo
noxialis tartaro.
Saeculorum saeculis.
   
O beatus ortus ille,
virgo cum puerpera
Edidit nostram salutem,
feta Sancto Spiritu,
Et puer redemptor orbis
os sacratum protulit.
Saeculorum saeculis.
   
Psallat altitudo caeli,
psallite omnes angeli,
Quidquid est virtutis usquam
psallat in laudem Dei,
Nulla linguarum silescat,
vox et omnis consonet.
Saeculorum saeculis.
   
Ecce, quem vates vetustis
concinebant saeculis,
Quem prophetarum fideles
paginae spoponderant,
Emicat promissus olim;
cuncta conlaudent eum.
Saeculorum saeculis.
   
Macte iudex mortuorum,
macte rex viventium,
Dexter in Parentis arce
qui cluis virtutibus,
Omnium venturus inde
iustus ultor criminum.
Saeculorum saeculis.
   
Te senes et te iuventus,
parvulorum te chorus,
Turba matrum, virginumque,
simplices puellulae,
Voce concordes pudicis
perstrepant concentibus.
Saeculorum saeculis.

Tibi, Christe, sit cum Patre
hagioque Pneumate
Hymnus, decus, laus perennis,
gratiarum actio,
Honor, virtus, victoria,
regnum aeternaliter.
Saeculorum saeculis.

Of the Father’s love begotten,
Ere the worlds began to be,
He is Alpha and Omega,
He the source, the ending He,
Of the things that are, that have been,
And that future years shall see,
Evermore and evermore!

At His Word the worlds were framèd;
He commanded; it was done:
Heaven and earth and depths of ocean
In their threefold order one;
All that grows beneath the shining
Of the moon and burning sun,
Evermore and evermore!

He is found in human fashion,
Death and sorrow here to know,
That the race of Adam’s children
Doomed by law to endless woe,
May not henceforth die and perish
In the dreadful gulf below,
Evermore and evermore!

O that birth forever blessèd,
When the virgin, full of grace,
By the Holy Ghost conceiving,
Bare the Saviour of our race;
And the Babe, the world’s Redeemer,
First revealed His sacred face,
evermore and evermore!

O ye heights of heaven adore Him;
Angel hosts, His praises sing;
Powers, dominions, bow before Him,
and extol our God and King!
Let no tongue on earth be silent,
Every voice in concert sing,
Evermore and evermore!

This is He Whom seers in old time
Chanted of with one accord;
Whom the voices of the prophets
Promised in their faithful word;
Now He shines, the long expected,
Let creation praise its Lord,
Evermore and evermore!

Righteous judge of souls departed,
Righteous King of them that live,
On the Father’s throne exalted
None in might with Thee may strive;
Who at last in vengeance coming
Sinners from Thy face shalt drive,
Evermore and evermore!

Thee let old men, thee let young men,
Thee let boys in chorus sing;
Matrons, virgins, little maidens,
With glad voices answering:
Let their guileless songs re-echo,
And the heart its music bring,
Evermore and evermore!

Christ, to Thee with God the Father,
And, O Holy Ghost, to Thee,
Hymn and chant with high thanksgiving,
And unwearied praises be:
Honour, glory, and dominion,
And eternal victory,
Evermore and evermore!

(Divinum Mysterium was used as the Compline hymn at York for Christmastide - but that hymn used a different melody:

I have no recording of this tune, though.)

Here's another version, sung at the "Concordia Theological Seminary Fort Wayne Kantorei. Recorded in Kramer Chapel on the campus of CTS, Ft. Wayne."  The words they're using are closer to Neale's translation above, but not exactly the same.



Here's more about the hymn from the Wikipedia page linked above:

Of the Father's Heart Begotten alternatively known as Of the Father's Love Begotten is a Christmas carol based on the Latin poem Corde natus by the Roman poet Aurelius Prudentius, from his Liber Cathemerinon (hymn no. IX) beginning "Da puer plectrum," which includes the Latin stanzas listed below.^[1]

The ancient poem was translated and paired with a medieval plainchant melody Divinum mysterium. Divinum mysterium was a "Sanctus trope" - an ancient plainchant melody which over the years had been musically embellished.^[2] An early version of this chant appears in manuscript form as early as the 10th century, although without the melodic additions, and "trope" versions with various melodic differences appear in Italian, German, Gallacian, Bohemian and Spanish manuscripts dating from the 13th to 16th centuries.^[2]

Divinum mysterium first appears in print in 1582 in the Finnish song book Piae Cantiones, a collection of seventy-four sacred and secular church and school songs of medieval Europe compiled by Jaakko Suomalainen and published by Theodoric Petri.^[3] In this collection, Divinum mysterium was classified as "De Eucharistia" reflecting its original use for the Mass.^[4]

The text of the Divinum mysterium was substituted for Prudentius's poem when it was published by Thomas Helmore in 1851. In making this fusion, the original meter of the chant was disturbed, changing the original triple meter rhythm into a duple meter and therefore altering stresses and note lengths. A later version by Charles Winfred Douglas corrected this using an "equalist" method of transcription, although the hymn is now found in both versions as well as a more dance-like interpretation of the original melody.^[2]

Merry Christmas!

On the Feast of the Conception of the B.V. Mary (Dec. 8)

From Hymn melodies for the whole year, from the Sarum service-books:

On the Feast of the Conception of the B. V. Mary (Dec. 8)

Evensong: Ave! maris Stella ... ... ... 64
Mattins:  Quem terra, pontus, ethera  ... ... ... 63
Lauds: O gloriosa femina  ... ... ... 63

We have seen all these hymns in our travels before; the Mattins and Lauds hymns are the same, and sung to the same melody, at Purification (Candlemas, February 2), at Assumption (August 15), and at The Nativity of the B.V.M. (Sept. 8); the  Evensong hymn is the same one, again sung to the same melody, as on the Nativity of the B.V.M. (Sept. 8).

So, these hymns and melodies are associated with Mary throughout the year; this makes it easy for me, since I can just grab content from some of the feasts I've already posted on!  (Ironic that this is one of the last of the Propers of Saints I'm posting on - yet the first of those to be celebrated during the liturgical year.)

Follow along with the Offices for this feast at Breviary Offices, from Lauds to Compline Inclusive (Society of St. Margaret, Boston) (published in 1885). You can get all the Psalms, the collect, Chapter, antiphons, etc., for each of the offices of the day at that link, although no music is provided; also check the iFrame look-in at the bottom of this post.


Here is the score for the beautiful melody #64, used for the splendid hymn Ave! Maris Stella on this day (as, again, on the Nativity of the B.V.M.); below that is a video of the hymn sung by the Benedictine Monks of the Abbey at Ganagobie.:

 

CPDL has the Latin and English words; non-metrical English translation is by Allen H Simon:

Ave, maris stella,
Dei Mater alma,
Atque semper Virgo,
Felix caeli porta.

Sumens illud Ave
Gabrielis ore,
Funda nos in pace,
Mutans Evae nomen.

Solve vincla reis,
Profer lumen caecis,
Mala nostra pelle,
Bona cuncta posce

Monstra te esse matrem,
Sumat per te preces,
Qui pro nobis natus
Tulit esse tuus.

Virgo singularis,
Inter omnes mitis,
Nos culpis solutos,
Mites fac et castos.

Vitam praesta puram,
Iter para tutum,
Ut videntes Jesum,
Semper collaetemur.

Sit laus Deo Patri,
Summo Christo decus
Spiritui Sancto,
Tribus honor unus. Amen.
   


Hail, star of the sea,
loving Mother of God,
and also always a virgin,
Happy gate of heaven.

Receiving that Ave
from Gabriel's mouth
confirm us in peace,
Reversing Eva's name.

Break the chains of sinners,
Bring light to the blind,
Drive away our evils,
Ask for all good.

Show yourself to be a mother,
May he accept prayers through you,
he who, born for us,
Chose to be yours.

O unique virgin,
Meek above all,
Make us, absolved from sin,
Gentle and chaste.

Keep life pure,
Make the journey safe,
So that, seeing Jesus,
We may always rejoice together.

Let there be praise to God the Father,
Glory to Christ in the highest,
To the Holy Spirit,
One honor to all three. Amen.

CPDL also offers a brief write-up about the hymn:

Hymn to the Virgin Mary (8th cent., author anon.)
Liturgical use: Hymn at Vespers on feasts of the Virgin Mary.

Mary's title of stella maris was first proposed by St. Jerome, in his treatise Liber de nominibus hebraicis (probably around AD 390), in which he explains the etymology of Hebrew names. He quotes unidentified sources as explaining the name of Mary as smyrna maris, literally bitterness of the sea. The Hebrew word miriam indeed refers to bitterness - it is explained as such in the anonymous Jewish account The life of Moses. St. Jerome dismisses the 'bitter' etymology, however, and proposes to change her title to stella maris. In order to justify his proposal, he quotes Syrus, most likely his contemporary St. Ephraem Syrus, who had insisted on Mary's status as domina or mistress.

View Wikipedia article for Ave maris stella.

This is from that Wikipedia link:

Ave Maris Stella (Latin, "Hail Star of the Sea") is a plainsong Vespers hymn to Mary. It was especially popular in the Middle Ages and has been used by many composers as the basis of other compositions. The creation of the original hymn has been attributed to several people, including Bernard of Clairvaux (12th century), Saint Venantius Fortunatus (6th century)^[1] and Hermannus Contractus (11th century).^[2] The text is found in 9th-century manuscripts, kept in Vienna^[3] and in the Abbey of Saint Gall.^[1]

The melody is found in the Irish plainsong "Gabhaim Molta Bríde", a piece in praise of St. Bridget. The popular modern hymn Hail Queen of Heaven, the Ocean Star, is loosely based on this plainsong original.

It finds particular prominence in the "Way of Consecration to the Blessed Virgin Mary" by Saint Louis de Montfort.

Here's a (very faint) recording of the same hymn, sung by the Benedictines of Brazil.

This is Guillame Dufay's beautiful chant/polyphony alternatim arrangement of the hymn, using the same melody in the chant portions.



Or, you can listen to 32 different versions of the hymn (!) in the below playlist:






Here is the chant score for melody #63 from Hymn Melodies; this tune is used for both the Mattins and Lauds hymns on this feast day, and, again, on Purification (AKA Candlemas, February 2), at Assumption (August 15), and at the Nativity of the B.V.M. (Sept. 8).

Here's an mp3 the cantor from LLPB singing melody #63; it's the Mattins hymn Quem terra, pontus, ethera, called "The God Whom Earth and Sea and Sky" in English.

Here are the words from Oremus; the note says "Words: attributed to Fortunatus, sixth century; trans. John Mason Neale, 1854."

The God whom earth and sea and sky
adore and laud and magnify,
whose might they own, whose praise they swell,
in Mary's womb vouchsafed to dwell.

The Lord whom sun and moon obey,
whom all things serve from day to day,
was by the Holy Ghost conceived
of her who through his grace believed.

How blessed that Mother, in whose shrine
the world's Creator, Lord divine,
whose hand contains the earth and sky,
once deigned, as in his ark, to lie.

Blessed in the message Gabriel brought,
blessed by the work the Spirit wrought;
from whom the great Desire of earth
took human flesh and human birth.

O Lord, the Virgin-born, to thee
eternal praise and glory be,
whom with the Father we adore
and Holy Ghost for evermore.

The Lauds hymn, O gloriosa femina (sometimes "O gloriosa domina"), is sung to the same melody today;  O gloriosa domina is also sung at Lauds on Purification (Candlemas)

This set of words comes from the SSM Breviary mentioned above (p.291);  it uses the same meter as Quem terra, pontus, ethera, so just sing it to the same tune, as prescribed.

O GLORIOUS Virgin, throned in rest
Amidst the starry host above,
Who gavest nurture from thy breast
To God with pure maternal love:

What we had lost through sinful Eve
The Blossom sprung from thee restores.
And granting bliss to souls that grieve.
Unbars the everlasting doors.

O gate, through which hath passed the King:
O hall, whence light shone through the gloom;
The ransomed nations praise and sing,
Life given from the virgin womb.

All honour, laud, and glory be,
O Jesu, Virgin-born, to Thee;
All glory, as is ever meet,
To Father and to Paraclete. Amen.

CPDL has the words to O gloriosa Domina, in Latin and English; the words above are clearly taken from the same original Latin text, so it's definitely the same song:

O gloriosa Domina
excelsa super sidera,
qui te creavit provide,
lactasti sacro ubere.

Quod Eva tristis abstulit,
tu reddis almo germine;
intrent ut astra flebiles,
Caeli fenestra facta es.

Tu regis alti janua
et porta lucis fulgida;
vitam datam per Virginem,
gentes redemptae, plaudite.

Gloria tibi, Domine,
qui natus es de Virgine,
cum Patre et Sancto Spiritu
in sempiterna secula. Amen.


O Heaven's glorious mistress,
elevated above the stars,
thou feedest with thy sacred breast
him who created thee.

What miserable Eve lost
thy dear offspring to man restors,
the way to glory is open to the wretched
for thou has become the Gate of Heaven.

Thou art the door of the High King,
the gate of shining light.
Life is given through a Virgin:
Rejoice, ye redeemed nations.

Glory be to Thee, O Lord,
Born of a Virgin,
with the Father and the Holy Spirit,
world without end. Amen.

Here's a page from the Poissy Antiphonal that includes both of these hymns - but the melodies seem quite different:





Here's that peek-through to the SSM Breviary for today:




Here's a bit from Wikipedia about the history of this feast:

An 11th-century Eastern Orthodox icon
of the Theotokos Panachranta,
i.e. the "all immaculate" Mary^[15]

A feast of the Conception of the Most Holy and All Pure Mother of God was celebrated in Syria on 8 December perhaps as early as the 5th century. Note that the title of achrantos (spotless, immaculate, all-pure) refers to the holiness of Mary, not specifically to the holiness of her conception.^[14]

By the 7th century the feast of her conception was widely celebrated in the East, under the name of the Conception (active) of Saint Anne. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East^[16] or took it from English usage.^[17] The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception.^[18] Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.^[19]

Writers such as Mark Miravalle and Sarah Jane Boss interpret the existence of the feast as a strong indication of the Church's traditional belief in the Immaculate Conception.^[20][21]

On 28 February 1476, Pope Sixtus IV, a Franciscan after whom the Sistine Chapel is named, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477,^[17] with a specially composed Mass and Office of the feast.^[22] With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception.^[23][24] On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See."^[25] This decree was reaffirmed by the Council of Trent.^[26]

One of the chief proponents of the doctrine was the Hungarian Franciscan Pelbartus Ladislaus of Temesvár. ^[27]

Pope Pius V, the Dominican Pope who in 1570 established the Tridentine Mass, included the feast (but without the adjective "Immaculate") in the Tridentine Calendar, but suppressed the existing special Mass for the feast, directing that the Mass for the Nativity of Mary (with the word "Nativity" replaced by "Conception") be used instead.^[28] Part of that earlier Mass was revived in the Mass that Pope Pius IX ordered to be used on the feast and that is still in use.^[29]

On 6 December 1708, Pope Clement XI made the feast of the Conception of Mary, at that time still with the Nativity of Mary formula for the Mass, a Holy Day of Obligation.^[18] Until Pope Pius X reduced in 1911 the number of Holy Days of Obligation to 8, there were in the course of the year 36 such days, apart from Sundays.^[30]

Here's another beautiful icon, a "Detail of a 13th century Theotokos Aeiparthenos icon, the Eleusa Theotokos of Tolga.   (Aeiparthenos = "Ever Virgin.")

Conditor alme siderum: Holy maker of sterres bright

A wonderful post at A Clerk of Oxford today:

Creation of the stars, BL Royal E IX, f. 3v

Among the Office Hymns for Advent is 'Conditor Alme Siderum', best known in translation as 'Creator of the stars of night'. Two years ago I posted a medieval English translation of this hymn written in the early fourteenth century by a Franciscan friar, William Herebert.  Herebert is an excellent translator and his version of the hymn is a good one; the opening phrase which renders God as 'holy wright' of the stars (starwright?) particularly sticks in the mind.  In this post I want to look at two more Middle English translations of this hymn, from the end of the fifteenth century, and so a little later than Herebert.

Here's the hymn sung in Latin:




And in English (rather fast!) by Ely Cathedral Choir:





Holy maker of sterres bright,
Of feithefull men eternall light,
Crist, that ayene mankynde hast bought,
Here oure prayers of buxum thought.

Having rewth, this worlde shulde be spilte
Thurgh the perell of dedly gilte,
Thou savedest fro grete doloure
To the gilty geving socoure.

This worlde drawing nyghe vnto nyght,
As spowse of bowre, thou came outright
Fro the clausure moost clenly dight
Of moder Mary, virgyne bright.

To whose grete myght, as it is right,
On knees boweth euery wight:
Alle heuenly and erthily thinge
Knowlege them meke to thy beknyng.

O holy lorde, we beseche the,
Of alle this worlde that iuge shall be,
Terme of oure lyfe defende vs froo
The darte of the fals fende, oure foo.

Lawde and honoure, ioye and vertue
To god and to his sonne Ihesue,
Also vnto the holigoost,
Bothe thre and one, of myghtis moost.

This from the carol collection of another Franciscan, the admirable James Ryman of Canterbury, who has left us a manuscript containing no fewer than 170 (!) English carols and songs on all kinds of religious topics.  The text of them all is online here.  This text is so simple it hardly needs glossing, but just in case, here's a literal version:

Holy maker of stars bright,
Of faithful men eternal light,
Christ, who again mankind hast bought, [bought again = redeemed]
Hear our prayers of humble thought.

Having pity that this world should be spilte [destroyed]
Through the peril of deadly guilt,
Thou savedest it from great dolour [sorrow]
To the guilty giving succour.

This world drawing nigh unto night,
As spouse from bower, thou came aright
From the enclosure most cleanly dight [made]
Of mother Mary, virgin bright.

To whose great might, as it is right,
On knees boweth every wight: [creature]
All heavenly and earthly thing
Acknowledge themselves meek at thy beckoning. [command]

O holy Lord, we beseech thee,
Of all this world who Judge shall be,
Throughout our life defend us fro [from]
The dart of the false fiend, our foe.

Laud and honour, joy and virtue
To God and to his Son Jesu,
Also unto the Holy Ghost,
Both three and one, of mights most. [greatest in power]

Most of the poems in Ryman's collection bear some relationship to a particular Latin text, but they vary quite a bit in how close that relationship is; often the English poem has only the loosest connection with the hymn that it quotes.  This, however, is a faithful translation - perhaps because it would be difficult to improve on the beauty of the original, with its stars and chambers and bridegrooms and the world's 'evening hour'.  I like the run of rhymes in verses 3-4, seven rhymes on 'ight' in just six lines (or eight, if you count 'nigh'); and 'drawing nigh unto night' finds an appropriately alliterative English echo of the Latin's 'vergente... vespere'.  In verse 3 this translation also preserves the hymn's quotation of Psalm 18 more precisely than the most common modern translation does: 'as spouse from bower' is the psalm and hymn's 'uti sponsus de thalamo'. 'In them hath he set a tabernacle for the sun, which cometh forth as a bridegroom out of his chamber, and rejoiceth as a giant to run his course...'

Read much more here.

Seen and heard today at Divine Service, Advent 1 (12/1/13)

Ah!    It's come around again:  one of the most wonderful Sundays of the year.  And here's how it started:



I was thinking just before the Litany began that it might be good to write a new set of words; the litany sounds too 1662, maybe, and its concerns are not our concerns, mostly, I thought.  While singing it, though, I realized that - in spite of "the world, the flesh, and the devil" and the old-fashioned language - most of it is pretty good stuff, standard intercessory and penitential prayer, which we do all the time.   So even though it's a bit Tudor, it still works, mostly.  You can get all the words here.

Then, one of the best of all hymns, Sleepers wake.  You can listen to St. Peter's Chicago sing it, starting at around 7:45 in the video below:



What a fantastic text!  This one's from the 16th Century, too, written by Philip Nicolai (20th C. English translation by Carl P. Daw, Jr., though):

"Sleepers, wake!" A voice astounds us,
the shout of rampart-guards surrounds us:
"Awake, Jerusalem, arise!"
Midnight's peace their cry has broken,
their urgent summons clearly spoken:
"The time has come, O maidens wise!
Rise up, and give us light;
the Bridegroom is in sight.
Alleluia!
Your lamps prepare and hasten there,
that you the wedding feast may share."

Zion hears the watchman singing;
her heart with joyful hope is springing,
she wakes and hurries through the night.
Forth he comes, her bridegroom glorious
in strength of grace, in truth victorious:
her star is risen, her light grows bright.
Now come, most worthy Lord,
God's Son, Incarnate Word,
Alleluia!
We follow all and heed your call
to come into the banquet hall.

Lamb of God, the heavens adore you;
let saints and angels sing before you,
as harps and cymbals swell the sound.
Twelve great pearls, the city's portals:
through them we stream to join the immortals
as we with joy your throne surround.
No eye has known the sight,
no ear heard such delight:
Alleluia!
Therefore we sing to greet our King;
for ever let our praises ring.

The organ prelude in the video above comes from Bach's Cantata Wachet auf, ruft uns die Stimme, BWV 140; he used this hymn chorale by Philip Nicolai in that piece, too:



This different set of words may be how they sing it in England; here the Trinity College Cambridge Choir does it up nicely:




We had Lo, he comes with clouds descending last, and at a really crazy fast pace.  I can understand that, though, and I approve; this hymn can sound absolutely funereal if you drag it.  (Perhaps the choirmaster hates the hymn; it could have been that, too!)

In the video below, from Atonement in Chicago, it's the entrance hymn, though, and sung slowly and majestically.  It works fine to sing it more slowly here.

Lo! He comes with clouds descending,
Once for favored sinners slain;
Thousand thousand saints attending,
Swell the triumph of His train:
Hallelujah! Hallelujah! Hallelujah!
God appears on earth to reign.

Every eye shall now behold Him
Robed in dreadful majesty;
Those who set at naught and sold Him,
Pierced and nailed Him to the tree,
Deeply wailing, deeply wailing, deeply wailing,
Shall the true Messiah see.

The dear tokens of His passion
Still His dazzling body bears;
Cause of endless exultation
To His ransomed worshippers;
With what rapture, with what rapture, with what rapture
Gaze we on those glorious scars!

Yea, Amen! let all adore Thee,
High on Thine eternal throne;
Savior, take the power and glory,
Claim the kingdom for Thine own;
Alleluia, Alleluia, Alleluia
Thou shalt reign, and thou alone!

And the collect is this truly splendid one - my favorite of the year:

Almighty God, give us grace that we may cast away the works of darkness, and put upon us the armor of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious Majesty, to judge both the quick and the dead, we may rise to the life immortal; through him who liveth and reigneth with thee and the Holy Ghost, now and ever. Amen.

A wonderful piece of religious rhetoric there, with all its resonances:  mystical allusions to light and dark, to weakness and power, to the mortal and the immortal, the temporal and eternal, the earthly and the cosmic.  Wow.

Advent 1 may be the only day of the year on which the hymnody completely blows away the readings!

The Hymns at the Lesser Hours: Prime V

This is the fifth and last post on the topic of the hymns at Prime; see Part I here, which describes the Office of Prime in a general way.  Part II is here; Part III here; Part IV here.

The following are the hymns listed for Prime, in  Hymn melodies for the whole year, from the Sarum service-books:

Daily throughout the year :-

Jam lucis orto sidere

    (1) On Sundays in Advent ... ... ... ... 24

(2) On all Ferias except in Paschal-tide ... ... 1

(3) On Xmas Day, Feasts of the  B.V. M.,  Dedication of a Church, Nativity of S. John Bapt, SS. Peter and Paul, Translation of S. Thomas, Abp., Feast of' Relics, S. Gregory, & S. Ambrose, (if they fall before Passion-tide), S. Augustin of England, if celebrated out of Paschal-tide, S. Augustin of Hippo, S. Michael & all Angels, S. Jerome, & Translation of S. Edward, K. Conf.  ... ... ... ... 3

(4) On the Feast of S. Stephen & the three days following, & on the Feasts of the Circumcision & of S. Vincent ... 27

(5) On the 6th day in the 8ve of Xmas & daily till the Vigil of Epiphany, and on the Vigil, (if it be a Sunday), & on all Feasts, except those of the lowest class, from the 8ve of Spiphany until the Purification of the B. V. M. ... ... ... ...26

(6) On the Vigils of Christmas & Epiphany (not being a Sunday), & on all Ferias & Vigils from Low Sunday to Ascension Day, & on the Vigil of Pentecost, & on all Simple Feasts of the lowest class throughout the year, & during 8ves. ... ... ... ...2

(7) On the Feast of Epiphany, the Sunday within the 8ve, & on the 8ve day ... ... ... ... ... ... 28

(8) On the remaining days of the 8ve ... ... ... 29

(9) On all Sundays from the 8ve of Epiphany until the 1st  Sunday in Lent, when the Service is of the Sunday ... ... 21

(10) On the 1st & 2пd Sundays in Lent ... ...  ... ...30

(11) On the 3d & 4th Sundays in Lent ... ...  ... ...33

(12) On Passion & Palm Sundays, & on Feasts of the Holy Cross  ... ...   ... ... 35

(13) On all Sundays from Low Sunday until Ascension Day, when the Service is of the Sunday ... ... ... ... 37

(14) On Ascension Day & daily until the Vigil of Pentecost, & on the Feast of Corpus Christi ... ... ... ... 41

(15) On Whitsun Day & daily until Trinity Sunday ...  ... ...42

(16) On Trinity Sunday & all following Sundays until Advent, when the Service is of the Sunday ... ... ... ... 43

(17) During the 8ve of the Dedication of a Church, & on all Feasts, except those of the lowest class, from the Purification of the B.V. M.. until Passiontide, & from Trinity until Advent ... ... ... 4

(18) On all Feasts of Apostles & Evangelists out of Xmas & Paschaltides, except SS. Peter & Paul  ... ... ... ...48

(19) During the 8ves of the Assumption & Nativity of the B.V.M.  ... ... ... ... 63

(20) On all Feasts of Saints occurring between Low Sunday & Ascension Day, except the Annunciation of our Lady ...  ... ...39

(21) On the Feast of All Saints  ... ... ... ...3 or 26

[At Christmas-tide (York) : Agnoscat omne seculum ... ... 55]

Iam lucis orto sidere is the one and only hymn prescribed for use at Prime; there are over twenty different melodies in the list above, though!  The melodies used for  Iam lucis orto sidere vary by feast and season - Sundays are counted this way too;  the hymn takes on a melody associated with the season or holy day in which it's sung.  (As you can see from the note above, Agnoscat omne seculum was used only in Christmastide at York; I go over that one just here in this post.)

This is TPL's entry for Iam lucis orto sidere; it's noted that "This 6th century hymn is used in the Roman Breviary at the Office of Prime. In the Liturgia Horarum it is found at Thursday Lauds for the second and fourth weeks of the Psalter during Ordinary time."   These are the words from that page, in Latin and English (translation by Alan G. McDougall (1895-1964)).

IAM lucis orto sidere,
Deum precemur supplices,
ut in diurnis actibus
nos servet a nocentibus.    

Linguam refrenans temperet,
ne litis horror insonet,
visum fovendo contegat,
ne vanitates hauriat.    

Sint pura cordis intima,
absistat et vecordia:
carnis terat superbiam
potus cibique parcitas.    

Ut cum dies abscesserit,
noctemque sors reduxerit,
mundi per abstinentiam
ipsi canamus gloriam.    

Deo Patri sit gloria,
eiusque soli Filio,
cum Spiritu Paraclito,
nunc et per omne saeculum.
Amen.    

NOW in the sun's new dawning ray,
lowly of heart, our God we pray
that He from harm may keep us free
in all the deeds this day shall see.

May fear of Him our tongues restrain,
lest strife unguarded speech should stain:
His favoring care our guardian be,
lest our eyes feed on vanity.

May every heart be pure from sin,
and folly find no place therein:
scant meed of food, excess denied,
wear down in us the body's pride

That when the light of day is gone,
and night in course shall follow on,
we, free from cares the world affords,
may chant the praises that is our Lord's.

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.

Here's the chant score for melody #39, used for  Iam lucis orto sidere "On  all Feasts of Saints occurring between Low Sunday & Ascension Day, except the Annunciation of our Lady":

This is the same melody used for the Sarum Mattins hymn, Aurora Lucis Rutilat ("The Day Draws on with Golden Light") (mp3 here); again the audio file comes from the LLPB.


Here's melody #3 again, one option for Iam lucis orto sidere "On the Feast of All Saints"

The other option for Iam lucis orto sidere "On the Feast of All Saints" is melody #26; this is the same melody used for the All Saints hymn at Lauds and 2nd Evensong, Christe, redemptor omnium, Conserva - which in turn is the same tune used for the Christmas Matins hymn, Christe, Redemptor omnium, De:

Here, from LLPB is an mp3 that matches this tune; it's called "Jesus, the Father's Only Son," and is listed as a "Hymn for the first Vespers of the Feast of the Nativity of our Lord."



York, as usual, sings melody #55 for Prime in Christmastide; the melody is the same one used at all the other offices there:

I still don't have an audio file of this tune; sorry about that.  Will try to remedy as soon as I can.

The hymn itself come from a long Fortunatus hymn/poem, and I'm not quite sure which portion of it they sing for Prime, or whether it's sung in its entirety.  Herem againm is that entire poem/hymn from this book about the Christmas season by Dom Gueringer.

Agnoscat omne saeculum
Vemsse vitae praemium;
Post  hostis asperi jugum
Apparuit redemptio

Esaias quae cecinit
Complete sunt in Virgine
Annuntiavit Angelus
Sanctus replevit Spiritus.

Maria ventre concipit
Verbi fidelis semine:
Quem totus orbis non capit
Portant puellae viscera.

Radix Jesse floruit,
Et Virga fructum edidit;
Foecunda partum protulit,
Et Virgo mater permanet.

Praesepo poni pertulit
Qui lucis auctor exstitit,
am Patre coelos condidit,
Sub Matre pannos induit.

Legem dedit qui saeculo,
Cujus decem praecepta sunt,
Dignando factus est homo
Sub Legis esse vinculo.

Adam vetus quod polluit
Adam novus hoc abluit:
Tumens quod ille dejicit
Humiliimus hie erigit,

Jam nata lux est et salus,
Fugnta nox et victa mora,
Venite gentes, credite,
Deum Maria protulit. Amen.

Let all ages acknowledge  that he is come,
Who is the reward of life.
After mankind had carried the yoke of its cruel enemy
Our Redemption appeared.

What Isaias foretold,
has been fulfilled in the Virgin;
an Angel announced the mystery to her,
and the Holy Ghost filled her by his power.

Mary conceived in her womb,
for she believed in the word that was spoken to her:
the womb of a youthful maid holds Him,
whom the whole earth cannot contain.

The Root of Jesse has given its flower,
and the Branch has borne its fruit:
Mary has given birth to Jesus,
and the Mother is still the spotless Virgin.

He that created the light
suffers himself to be laid in a manger;
He that, with the Father, made the heavens,
is now wrapt by his Mother's hand in swaddling-clothes.

He that gave to the world the ten
commandments of the law, deigns,
by becoming Man, to be
Under the bond of the law.

What the old Adam defiled,
that the new Adam has purified;
and what the first cast down by his pride,
the second raised up again by his humility.

Light and salvation are now born to us,
night is driven away, and death is vanquished:
oh! come, all ye people, believe;
God is born of Mary. Amen.

Here's a peek-in to the SSM Breviary entry for Prime: