Hymns, Latin -- History and criticism; Sequences (Liturgy)
Although the sequence had apparently occupied the center of attention,
the writing of office and festival hymns had never been interrupted and
certainly had never ceased. Gathering up the sources after the period of
ninth century influence described in Chapter Three, one pauses at the
verse of Peter Damian, (988-1072), Cardinal Bishop of Ostia and Superior
of the monks of the Holy Cross. His theme was the joys of paradise in
the hymn _Ad perennis vitae fontem_, “To the fount of life eternal,” a
topic about which a distinguished hymnody was ultimately created.
(See Illustrative Hymns, XIV. _Ad perennis vitae fontem_, “To the fount
of life eternal.”)
Fulbert, Bishop of Chartres (d. 1028), is best known for his Easter
hymn, _Chorus novae Ierusalem_, “The chorus of the New Jerusalem,”[5] in
which the militant ideal in its knightly form finds expression as the
warriors of the faith acclaim the victory of their royal and divine
leader.
In the twelfth century, a complete new hymnary in all its parts was
written by Abelard, (1079-1142), for the Convent of the Paraclete of
which Heloise was the abbess.[6] A collection of 91 hymns, it has never
been highly praised by critics, yet it has provided the hymn, _O quanta
qualia_, “How mighty are the Sabbaths,” in praise of the Sabbath and the
Good Friday hymn, _Solus ad victimam procedis, Domine_, “Alone to
sacrifice Thou goest, Lord,” both of which have found a place in recent
hymnals. Helen Waddell’s translations of the two illustrate modern
renderings at their best. The same century saw the achievement of
Bernard of Cluny or Morlaix, (fl. 1122), whose long poem, _De contemptu
mundi_ furnished the selections on the heavenly country, _Hora
novissima_, popularized by the translations of John Mason Neale. Perhaps
the best-known of these, _Urbs Sion aurea_, “Jerusalem the Golden,” in
its English rendering has attained a vernacular status independently of
its Latin original. The great anonymous hymn, _Jesu dulcis memoria_,
“Jesu, the very thought of Thee,” is also of the twelfth century. Its
authorship has been variously ascribed but never certainly determined.
Public-domain text, read in full here on John Shaqi.
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