The Feast of Saints Crispin and Crispinian

That's today - and here's a Henry V soliloquy, at Poets.org, in their honor:

Henry V, Act V, Scene III [What's he that wishes so?]
by William Shakespeare
King Henry to Westmoreland What's he that wishes so?  My cousin Westmoreland? No my fair cousin:  If we are mark'd to die, we are enow  To do our country loss; and if to live,  The fewer men, the greater share of honor. God's will! I pray thee, wish not one man more. By Jove, I am not covetous for gold,  Nor care I who doth feed upon my cost;  It yearns me not if men my garments wear;  Such outward things dwell not in my desires:  But if it be a sin to covet honor, I am the most offending soul alive. No, faith, my coz, wish not a man from England:  God's peace! I would not lose so great an honor  As one man more, methinks, would share from me  For the best hope I have. O, do not wish one more! Rather proclaim it, Westmoreland, through my host,  That he which hath no stomach to this fight,  Let him depart; his passport shall be made  And crowns for convoy put into his purse:  We would not die in that man's company That fears his fellowship to die with us.  This day is called the feast of Crispian:  He that outlives this day, and comes safe home Will stand a tip-toe when the day is named, And rouse him at the name of Crispian. He that shall live this day, and see old age,  Will yearly on the vigil feast his neighbors,  And say 'To-morrow is Saint Crispian:'  Then will he strip his sleeve and show his scars.  And say 'These wounds I had on Crispin's day.'  Old men forget: yet all shall be forgot,  But he'll remember with advantages  What feats he did that day: then shall our names,  Familiar in his mouth as household words  Harry the king, Bedford and Exeter,  Warwick and Talbot, Salisbury and Gloucester,  Be in their flowing cups freshly remember'd.  This story shall the good man teach his son;  And Crispin Crispian shall ne'er go by,  From this day to the ending of the world,  But we in it shall be remember'd;  We few, we happy few, we band of brothers; For he to-day that sheds his blood with me  Shall be my brother; be he ne'er so vile,  This day shall gentle his condition:  And gentlemen in England now a-bed Shall think themselves accursed they were not here, And hold their manhoods cheap whiles any speaks That fought with us upon Saint Crispin's day.

Wikipedia has this to say about these not-very-well-known saints:

Saints Crispin and Crispinian are the French Christian patron saints of cobblers, tanners, and leather workers. Born to a noble Roman family in the 3rd century AD, Saints Crispin and Crispinian, twin brothers, fled persecution for their faith, ending up in Soissons, where they preached Christianity to the Gauls and made shoes by night.

Their success attracted the ire of Rictus Varus, the governor of Belgic Gaul, who had them tortured and thrown into the river with millstones round their necks. Though they survived, they were beheaded by the emperor c. 286.

An alternative account gives them as sons of a noble Romano-Briton family whose father had been killed having incurred the displeasure of the Roman emperor living at Canterbury. As they were approaching maturity their mother sent them to London to seek apprenticeship and to avoid coming to the attention of their father's killer. Travelling there, the brothers came across a shoe-maker's workshop in Faversham and decided to travel no further but to remain in Faversham where there is a plaque commemorating their association with the town. They are also commemorated in the name of the ancient pub "Crispin and Crispianus" in Strood. This account fails to explain how the brothers came to be martyred.

Saint Crispin is often associated with the Battle of Agincourt as the battle was fought on Saint Crispin's day.

And here's Aert van den Bossche's "The Martyrdom of SS Crispin and Crispinian"; Bossche lived from about 1490-1505.

Sing Sanctorum meritis, Aeterna Christi Munera, and Rex gloriose martyrum today:

From Hymn-melodies for the whole year from the Sarum service-books, "On the Feast of several Martyrs (or Confessors)":

1st Ev. & M. Sanctorum meritis
   At 1st Ev. ... ... ... 51
   At Matt. ... ... ... . 52
   At 1st Ev. & Matt. ad libitum ... ... ... 53
   On Simple Feasts of the lowest class throughout the year (1 Ev. & M.)............ 54
[Matt. (York) Eterna Christi munera Et (Martyrs only) 61]

Lauds & 2nd Ev. Rex gloriose martyrum
   At L. (except in Xmas & Paschal-tides) ... 25
   At 2nd Ev. (& L. when no 2nd Ev.) ... 49 '
   During Xmas-tide ( L. & 2nd Ev.) ... 27
   On Simple Feasts of the lowest class throughout the year (L.) ... ... ... 6 or 55

So, at first Evensong (the Vespers on the eve of the feast), we could sing Sanctorum meritis, which is given at Cyberhymnal as "The Triumph of the Saints." LLPB sings it as "The Noble Deeds of Saints (MP3)." Here are the words from the former (translated by J.M. Neale), which are definitely close enough to the latter:

The triumphs of the saints,
The toils they bravely bore,
The love that never faints,
Their glory evermore—
For these the Church today
Pours forth her joyous lay;
What victors wear so rich a bay?

This clinging world of ill
Them and their works abhorred;
Its withering flowers still
They spurned with one accord;
They knew them short lived all,
How soon they fade and fall,
And followed, Jesu, at Thy call.

What tongue may here declare,
Fancy or thought descry,
The joys Thou dost prepare
For these Thy saints on high?
Empurpled in the flood
Of their victorious blood,
They won the laurel from their God.

O Lord most high, we pray,
Stretch forth Thy mighty arm
To put our sins away
And shelter us from harm;
O give Thy servants peace;
From guilt and pain release;
Our praise to Thee shall never cease.

That's a nice tune; it's #51 from Hymn melodies:





Or (if we were singing Mattins in York, or wanted a different hymn to sing at Lauds or 2nd Evensong), we'd go with "The Eternal Gifts of Christ the King" (mp3), about which I've posted several times; in Latin, this hymn is Aeterna Christi Munera. I've linked to the St. David's Compline Choir version of this before; here it is again, using a different tune (MP3), and here are the Oremus words, translation J.M. Neale:

The eternal gifts of Christ the King,
the apostles' glory, let us sing,
and all, with hearts of gladness, raise
due hymns of thankful love and praise.

For they the Church's princes are,
triumphant leaders in the war,
in heavenly courts a warrior band,
true lights to lighten every land.

Theirs is the steadfast faith of saints,
and hope that never yields nor faints;
and love of Christ in perfect glow
that lays the prince of this world low.

In them the Father's glory shone,
in them the will of God the Son,
in them exults the Holy Ghost,
through them rejoice the heavenly host.

To thee, Redeemer, now we cry,
that thou wouldst join to them on high
thy servants, who this grace implore,
for ever and for evermore.

Here's the chant score:





Finally, for both Lauds (Morning Prayer) and 2nd Evensong (the Vespers of the feast day itself), we'd sing Rex gloriose martyrum, to two different tunes. This is sung as "O Glorious King of Martyr Hosts (MP3)" by LLPB. The hymn is 6th Century originally; here are the English words, from Oremus:

O glorious King of martyr hosts,
thou crown that each confessor boasts,
who leadest to celestial day
the saints who cast earth's joys away.

Thine ear in mercy, Savior, lend,
while unto thee our prayers ascend;
and as we count their triumphs won,
forgive the sins that we have done.

Martyrs in thee their triumphs gain,
confessors grace from thee obtain;
we sinners humbly seek to thee,
from sins offense to set us free.

All laud to God the Father be,
all praise, eternal Son, to thee;
all glory, as is ever meet,
to God the holy Paraclete.

And here is the chant score; it's #49 above:

Discendi, amor santo

Here's the full text, in Italian, of Bianco da Siena's XXXVth poem in his Laudi Spirituali; the Laudi were written in the 14th or 15th century, and then published as a book in 1851.  It's not known when da Siena was born, or when, exactly, these Laudi were written; it is known that he died in or around 1434.  The Anglo-Irish clergyman, Richard Frederick Littledale, translated this poem for "Come Down, O Love Divine" in the 19th century.

1. Discendi, amor santo,
Visita la mie mente
Del tuo amore ardente,
Si che di te m’infiammi tutto quanto.

2. Vienne, consolatore,
Nel mio cuor veramente:
Del tuo ardente amore
Ardel veracemente:
Del tuo amor cocente
Si forte sie ferito:
Vada come smarrito
Dentro e di fuore ardendo tutto quanto.

3. Arda sì fortemente
Che tutto mi consume,
Si che veracemente
Lassi mondan costumi:
Li splendienti lumi
Lucenti, illuminanti
Mi stien sempre davanti,
Per li quali mi vesta il vero manto.

4. E ‘l manto chi’ i’ mi vesta
Sie la carità santa:
Sott’ una bigia vesta
Umilità si canta,
La qual mai non si vanta
Per se nullo ben fare,
Non si sa inalzare,
Ma nel profondo scende con gran pianto.

5. Nel fondo più profondo
Discende nel suo cuore:
Di ciascun uom del mondo
Sè  ved’ esser minore:
Non si cura d’ onore,
Ma le vergogne brama:
Di se vendetta chiama,
0dia se stesso sempre in ogni canto.

6. Se dagli altri è inalzato
Nel cuor sempre discende,
Del ben che ‘gli ha, ingrato
Sè esser sempre intende.
Chi tale stato prende
Già ma’ non può perire:
Vita si gli è ‘l morire,
Morendo vive e vivend’ è poi santo.

7. In queste duo colonne
Si ferman gli amaderi,
Perchè sôn le madonnne
Sopra l’ altre migliori:
Chi ben c’è ferm’, ardori
Sì grandi sente al cuore,
Che grida per amore,
Che sostener nol può, si è tamanto.

8. Sì grande è quel disio
Ch’ allor l’ anima sente,
Che dir nol sapre’ io,
A ciò non son potente:
Nulla  umana mente
Entender nol potria,
Se nol gustasse  pria
Per la vertù dello Spirito Santo.
               Deo gratias. Amen.

You can always try Google Translate on this; when I did, I got information about the Holy Spirit's "love of baking" - and something about the Secretary of State!   I'm going, eventually, to try to translate the entire Lauda myself; meantime here's the shorter - but very beautiful - Littledale version used for the hymn "Come Down, O Love Divine".

Come down, O love divine, seek Thou this soul of mine,
And visit it with Thine own ardor glowing.
O Comforter, draw near, within my heart appear,
And kindle it, Thy holy flame bestowing.

O let it freely burn, till earthly passions turn
To dust and ashes in its heat consuming;
And let Thy glorious light shine ever on my sight,
And clothe me round, the while my path illuming.

Let holy charity mine outward vesture be,
And lowliness become mine inner clothing;
True lowliness of heart, which takes the humbler part,
And o’er its own shortcomings weeps with loathing.

And so the yearning strong, with which the soul will long,
Shall far out pass the power of human telling;
For none can guess its grace, till he become the place
Wherein the Holy Spirit makes His dwelling.

Da Siena (whose given name, apparently, was Bianco dall' Anciolin) was a member of the Jesuati, a mystical religious order - a lay order, as far as I can tell - founded by Giovanni Colombini in the 14th Century.  Here's Wikipedia on that movement:

The Jesuati (Jesuates) were a religious order founded by Giovanni Colombini of Siena in 1360. The order was initially called Clerici apostolici Sancti Hieronymi (Apostolic Clerics of Saint Jerome)^[1] because of a special veneration for St. Jerome and the apostolic life the founders led^[2].
Colombini had been a prosperous merchant and a senator in his native
city, but, coming under ecstatic religious influences, abandoned secular
affairs and his wife and daughter (after making provision for them),
and with a friend of like temperament, Francesco Miani, gave himself to a life of apostolic poverty, penitential discipline, hospital service and public preaching.

The name Jesuati was given to Colombini and his disciples from the habit of calling loudly on the name of Jesus
at the beginning and end of their ecstatic sermons. The senate banished
Colombini from Siena for imparting foolish ideas to the young men of
the city, and he continued his mission in Arezzo and other places, only to be honourably recalled home on the outbreak of the bubonic plague. Howard Eves^[3] writes that the order was then "dedicated to nursing and burying the victims of the rampant bubonic plague."

He went out to meet Urban V on his return from Avignon to Rome
in 1367, and craved his sanction for the new order and a distinctive
habit. Before this was granted Colombini had to clear the movement of a
suspicion that it was connected with the heretical sect of Fraticelli,
and he died on July 31, 1367, soon after the papal approval had been
given. The guidance of the new order, whose members (all lay brothers)
gave themselves entirely to works of mercy, devolved upon Miani.

Their rule of life, originally a compound of Benedictine and Franciscan elements, was later modified on Augustinian lines, but traces of the early penitential idea persisted, e.g. the wearing of sandals and a daily flagellation. Paul V
in 1606 arranged for a small proportion of clerical members, and later
in the 17th century the Jesuati became so secularized that the members
were known as the Aquavitae Fathers. Eves^[3] writes, "certain abuses, apparently involving the manufacture and sale of distilled liquors in a manner not sanctioned by Canon Law, crept in. This, along with a difficulty in maintaining a reasonable membership quota, led to the order's abolishment by Pope Clement IX in 1668."

Mathematician Bonaventura Cavalieri was a member from the age of fifteen until his death.^[3]


The female branch of the order, the Jesuati sisters, founded by Caterina Colombini (d. 1387) in Siena, and thence widely dispersed, more consistently maintained the primitive strictness of the society and survived the male branch by 200 years, existing until 1872 in small communities in Italy.

Here's more about Colombini, from the Catholic Encyclopedia:

Founder of the Congregation of Jesuati; b. at Siena, Upper Italy,
about 1300; d. on the way to Acquapendente, 31 July, 1367. There was
nothing in his early life to indicate the presence in his character of
any unusual seeds of holiness. Belonging to an old patrician family, he
devoted himself, like thousands of his class in Italy, to commerce,
swelled his already substantial fortune, and rose to a position of great
prominence and influence among his fellow-citizens, who on several
occasions elected him gonfalonier. Fortunate in his marriage, of
which two children -- Peter and Angela -- were the fruit, his private
life was marred by his avarice, his ambition, and his proneness to
anger. One day, while still suffering under a sense of mortification
after one of his passionate outbursts occasioned by a petty domestic
disappointment, he chanced to take up a biography of St. Mary of Egypt,
whose later life had been as conspicuous for penance as her earlier had
been for sin. The perusal of this narrative brought a new light into his
fife; henceforth ambition and anger gave way to an almost incredible
humility and meekness. The great transformation of his life extended to
his business affairs, and excited in the purely mercenary-minded a
ridicule easy to understand. Heedless, however, of raillery, he did not
rest content with selling cheaper than any other merchant, but persisted
in paying more for his purchases than the sum demanded. With the
consent of his wife he soon abandoned his former patrician associates,
visited hospitals, tended the sick, and made large donations to the
poor. Then casting aside the clothes usual to his station, he assumed
the garments of the most indigent, and, having fallen ill and believing
himself treated with too much delicacy at home, deserted his luxurious
house for the ordinary ward of a poor hospital. His relations urged him
to return, and finally elicited his consent on the condition that
thenceforth he would be given only the coarser forms of nourishment.
Nursed back to health, he insisted on making his house the refuge of the
needy and the suffering, washing their feet with his own hands,
dispensing to them bodily and spiritual comfort, leaving nothing undone
that the spirit of charity could suggest. Among the wonders recorded to
have taken in this abode of Christian mercy was the miraculous
disappearance of a leper, leaving the room permeated with an
indescribable fragrance.

It required eight years to render his wife reconciled to the
extraordinary philanthropy of her husband. His son having meanwhile died
and his daughter taken the veil, Colombini with the approval of his
wife, on whom he first settled a life-annuity, divided his fortune into
three parts: the first went to endow a hospital, the second and third to
two cloisters. Together with his friend Francisco Mini, who had been
associated with him in all charitable labours, Colombini lived
henceforward a life of apostolic poverty, begged for his daily bread,
and esteemed it a favour to be allowed to wait on the sick poor, while
in public and in their dwellings he stimulated the people to penance. He
was soon joined by three of the Piccolomini and by members of other
patrician families, who likewise distributed all their goods among the
poor. Alarmed at these occurrences, many of the Sienese now raised an
outcry, complaining that Colombini was inciting all the most promising
young men of the city to "folly", and succeeded in procuring his
banishment. Accompanied by twenty-five companions, Colombini left his
native city without a protest and visited in succession Arezzo, Città di
Castello, Pisa and many other Tuscan cities, making numerous
conversions, reconciling sundered friends, and effecting the return of
much property to its rightful owners. An epidemic which broke out at
Siena shortly after his departure, was generally regarded as a heavenly
chastisement for his banishment, and there was a universal clamour for
his recall. Regardless alike of derision and insult, he resumed on his
return his former charitable occupations, in his humility rejoicing to
perform the most menial services at houses where he had once been an
honoured guest.

 And this, from New Advent:, from the "Italian Literature" page:

[The fourteenth] century in Italy, as elsewhere, is the golden age of vernacular ascetical and mystical literature, producing a rich harvest of translations from the Scriptures and the Fathers, of spiritual letters, sermons, and religious treatises no less remarkable for their fervour and unction than for their linguistic value. From the earliest years of the Trecento have come down the sermons of the Dominican, B. Giordano da Rivalto (died 1311). The exquisite "Fioretti di San Francesco", now known to be a translation from the Latin, date from about 1328. Prominent among the spiritual writers, who thus set themselves to open the Church's treasury to the unlearned, are the Augustinians,
B. Simone Fidati da Cascia (died 1348) and Giovanni da Salerno (died
1388), whose works have been edited by P. Nicola Mattioli; and the Dominicans, Domenico Cavalca, a copious translator, and Jacopo Passavanti (died 1357), whose "Specchio della Vera Penitenza" is a model of style and language.

The admirable letters of B. Giovanni Colombini (died 1367) and the mystical lyrics of his follower, Bianco dall' Anciolina (El Bianco da Siena), have the glowing fervour, the Divine madness, of the first Franciscans. In a less exalted vein, the epistles of the monk of Vallombrosa, B. Giovanni dalle Celle (died 1396), extend from the forties to the nineties of the century. Supreme above them all, a figure worthy, from the mere literary point of view, to stand by Dante and Petrarca, is St. Catherine of Siena (1347-80), whose "Dialogo" is the greatest mystical work in prose in the Italian language, and whose "Letters" have hardly been surpassed in the annals of Christianity.

Christian mysticism bloomed during the Middle Ages - and was particularly strong during the 13th-16th centuries - all over Europe (and perhaps elsewhere - something I'll look at at some point).  Here's more from Wikimedia about mysticism during this period:

The Early Middle Ages in the West includes the work of Gregory the Great and Bede, as well as developments in Celtic Christianity and Anglo-Saxon Christianity, and comes to fulfillment in the work of Johannes Scotus Eriugena and the Carolingian Renaissance.

The High Middle Ages
saw a flourishing of mystical practice and theorization corresponding
to the flourishing of new monastic orders, with such figures as Guigo II, Hildegard of Bingen, Bernard of Clairvaux, the Victorines, and Bonaventure, all coming from different orders, as well as the first real flowering of popular piety among the laypeople.

The Late Middle Ages saw the growth of groups of mystics centered around geographic regions: the Beguines, such as Mechthild of Magdeburg and Hadewijch (among others); the Rhineland mystics Meister Eckhart, Johannes Tauler and Henry Suso; and the English mystics Richard Rolle, Walter Hilton and Julian of Norwich. This period also saw such individuals as John of Ruysbroeck, Catherine of Siena and Catherine of Genoa, the Devotio Moderna, and such books as the Theologia Germanica, The Cloud of Unknowing and The Imitation of Christ.

More about medieval mysticism - and about Littledale - to come.

Meanwhile, below is an image of part of a fresco by Giusto de' Menabuoi (a follower of Giotti di Bondone) around the time that Bianco da Siena lived and perhaps wrotehis Laudi Spirituali; it's a detail of Paradiso, from 1376-78, painted on the ceiling of the Baptistry in Padua, Italy.

Here's an image of one of the amazing walls of the same baptistry:

Here's a photo of the Padua Cathedral; the Baptistry's on the right:

A bit later, around 1435 (da Siena died in 1434), Flemish artist Rogier van der Weyden painted "The Descent from the Cross," now hanging in the Prado in Madrid.

And here's "Come Down, O Love Divine" again, sung by the Kings' College Choir:

Holy Saturday: "Hast Thou Considered My Servant Job?"

Via Thornton Wilder and Mockingbird.

Now it came to pass on the day when the sons of God came to present themselves before SATAN that CHRIST also came among them. And
SATAN. [Said unto CHRIST:] Whence comest Thou?
CHRIST. [Answered SATAN and said:] From going to and fro in the earth and from walking up and down in it.
[And:]
SATAN. [Said unto CHRIST:] Hast though considered my servant Judas? For there is none like him in the earth, an evil and a faithless man, one that feareth me and turneth away from God.
[Then:]
CHRIST. [Answered SATAN and said:] Doth Judas fear thee for naught? Hast thou not made a hedge about him, and about his house, and about all that he hath on every side? But draw back thy hand now and he will renounce thee to thy face.
[And:]
SATAN. [Said unto CHRIST:] Behold, all that he hath is in thy power.
[So CHRIST went forth from the presence of SATAN.]

* * * * *

[He descended to the earth. Thirty-three years are but a moment before SATAN and before God, and at the end of this moment CHRIST ascends again to his own place. He passes on this journey before the presence of the adversary.]
SATAN. You are alone! Where is my son Judas whom I gave into your hands?
CHRIST. He follows me.
SATAN. I know what you have done. And the earth rejected you? The earth rejected you! All Hell murmurs in astonishment. But where is Judas, my son and my joy?
CHRIST. Even now he is coming.
SATAN. Even Heaven, when I reigned there, was not so tedious as this waiting. Know, Prince, that I am too proud to show all my astonishment at your defeat. But now that you are swallowing your last humiliation, now that your failure has shut the mouths of the angels, I may confess that for a while I feared you. There is a fretfulness in the hearts of men. Many are inconsistent, even to me. Alas, every man is not a Judas. I knew even from the beginning that you would be able, for a season, to win their hearts with your mild eloquence. I feared that you would turn to your own uses this fretfulness that visits them. But my fears were useless. Even Judas, even when my power was withdrawn from him, even Judas betrayed you. Am I not right in this?
CHRIST. You are.
SATAN. You admitted him into your chosen company. Is it permitted to me to ask for how much he betrayed you?
CHRIST. For thirty pieces of silver.
SATAN. [After a pause:] Am I permitted to ask what role he was assigned in your company?
CHRIST. He held its money-bags.
SATAN. [Dazed:] Does Heaven understand human nature as little as that? Surely the greater part of you closest companions stayed beside you to the end?
CHRIST. One stayed beside me.
SATAN. I have overestimated my enemy. Learn again, Prince, that if I were permitted to return to earth in my own person, not for thirty years, but for thirty hours, I would seal all men to me and all the temptations in Heaven’s gift could not persuade one to betray me. For I build not on intermittent dreams and timid aspirations, but on the unshakable passions of greed and lust and self-love. At last this is made clear: Judas, Judas, all the triumphs of Hell await you. Already above the eternal pavements of black marble the banquet is laid. Listen, how my nations are stirring in new hope and in new joy. Such music has not been lifted above my lakes and my mountains since the day I placed the apple of knowledge between the teeth of Adam.
[Suddenly the thirty pieces of silver are cast upward from the revolted hand of JUDAS. They hurtle through the skies, flinging their enormous shadows across the stars and continue falling forever through the vast funnel of space.]
[Presently JUDAS rises, the black stains about his throat and the rope of suicide]
SATAN. What have they done to you, my beloved son? What last poor revenge have they attempted upon you? Come to me. Here there is comfort. Here all this violence can be repaired. The futile spite of Heaven cannot reach you here. But why do you not speak to me? My son, my treasure!
[JUDAS remains with lowered eyes.]
CHRIST. Speak to him, my beloved son.
JUDAS. [Still with lowered eyes, softly, to SATAN:] Accursed be thou, from eternity to eternity.
[These two mount upward to their due place and SATAN remains to this day, uncomprehending, upon the pavement of Hell.]

* * * * *

-from “The Angel that Troubled the Waters” by Thornton Wilder, pp. 129-133 (Coward-McCann, 1928)