  [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 Ecclesi 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. 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). Impressum hoc divinum Opus Romae.... Kal. Febru. MDXXV. (CXV. leaves, quarto.) 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.
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