Hymns and Canons
SOURCE: J. M. Neale, Hymns of the Eastern Church (1862 / later 19th-c. reprints) LICENSE: public domain (pre-1929) WAVE: Gap Audit Phase 3 Wave 31 (2026-09-19 05:45 CDT) NOTE: Selection of pieces Neale prints under S. John Damascene (Easter canon, etc.). Not a complete Octoechos/canon corpus. ATTRIBUTION: traditional Damascene hymnography — many canons disputed; see ATTRIBUTION.md
S. John Damascene has the double honour of being the last but one of the Fathers of the Eastern Church, and the greatest of her poets. It is surprising, however, how little is known of his life. That he was born of a good family at Damascus,—that he made great progress in philosophy,—that he administered some charge under the Caliph,—that he retired to the monastery of S. Sabas, in Palestine,—that he was the most learned and eloquent writer with whom the Iconoclasts had to contend,—that at a comparatively late period of life he was ordained Priest of the Church of Jerusalem, and that he died after 754, and before 787, seems to comprise all that has reached us of his biography. His enemies, from an unknown reason, called him Mansur:10 whether he were the same with John Arklas, also an ecclesiastical poet, is not so certain.
As a poet, he had a principal share in the Octoechus, of which I have already spoken. His three great canons are those on Easter, the Ascension, and S. Thomas's Sunday, the first and third of which I shall give either wholly or in part. Probably, however, many of the Idiomela and Stichera which are scattered about the office-books under the title of John and John the Hermit, are his. His eloquent defence of Icons has deservedly procured him the title of The Doctor of Christian Art.
CANON FOR EASTER DAY,
CALLED THE "GOLDEN CANON," OR, THE "QUEEN OF CANONS."
The circumstances under which the Canon is sung are thus eloquently described by a modern writer. The scene is at Athens.
"As midnight approached, the Archbishop, with his priests, accompanied by the King and Queen, left the Church, and stationed themselves on the platform, which was raised considerably from the ground, so that they were distinctly seen by the people. Every one now remained in breathless expectation, holding their unlighted tapers in readiness when the glad moment should arrive, while the priests still continued murmuring their melancholy chant in a low half-whisper. Suddenly a single report of a cannon announced that twelve o'clock had struck, and that Easter day had begun; then the old Archbishop elevating the cross, exclaimed in a loud exulting tone, Christos anesti!' CHRIST is risen!' and instantly every single individual of all that host took up the cry, and the vast multitude broke through and dispelled for ever the intense and mournful silence which they had maintained so long, with one spontaneous shout of indescribable joy and triumph, CHRIST is risen!' CHRIST is risen!' At the same moment, the oppressive darkness was succeeded by a blaze of light from thousands of tapers, which, communicating one from another, seemed to send streams of fire in all directions, rendering the minutest objects distinctly visible, and casting the most vivid glow on the expressive faces full of exultation, of the rejoicing crowd; bands of music struck up their gayest strains; the roll of the drum through the town, and further on the pealing of the cannon announced far and near these glad tidings of great joy;' while from hill and plain, from the sea-shore and the far olive-grove, rocket after rocket ascending to the clear sky, answered back with their mute eloquence, that CHRIST is risen indeed, and told of other tongues that were repeating those blessed words, and other hearts that leap for joy; everywhere men clasped each other's hands, and congratulated one another, and embraced with countenances beaming with delight as though to each one separately some wonderful happiness had been proclaimed;—and so in truth it was;—and all the while, rising above the mingling of many sounds, each one of which was a sound of gladness, the aged priests were distinctly heard chanting forth a glorious old hymn of victory in tones so loud and clear, that they seemed to have regained their youth and strength to tell the world how CHRIST is risen from the dead, having trampled death beneath His feet, and henceforth they that are in the tombs have everlasting life.'"
That which follows is the "glorious old Hymn of Victory."
ODE 1.
7,6,7,6
John Damascene, 780
anastaseos emera.
'Tis the Day of Resurrection:
Earth! tell it out abroad!
The Passover of gladness!
The Passover of GOD!
From Death to Life Eternal,—
From this world11 to the sky,
Our CHRIST hath brought us over,
With hymns of victory.
Our hearts be pure from evil,
That we may see aright
The LORD in rays eternal
Of Resurrection-Light:
And, listening to His accents,
May hear, so calm and plain,
His own—All Hail!—and hearing,
May raise the victor strain!
Now let the Heav'ns be joyful!
Let earth her song begin!
Let the round world keep triumph,
And all that is therein:
Invisible and visible
Their notes let all things blend,—
For CHRIST the LORD hath risen,—
Our joy that hath no end.
[Set by Mr. Helmore: a very spirited melody. Also in Mr. Young's book: composed by Dr. Schroeder.]
ODE III.
10,9,10,9
John Damascene, 780
Deute poma piomen.
Come, and let us drink of that New River,
Not from barren Rock divinely poured,
But the Fount of Life that is for ever
From the Sepulchre of CHRIST the LORD.
All the world hath bright illumination,—
Heav'n and Earth and things beneath the earth:
'Tis the Festival of all Creation:
CHRIST hath ris'n, Who gave Creation birth:
Yesterday with Thee in burial lying,
Now today with Thee aris'n I rise;
Yesterday the partner of Thy dying,
With Thyself upraise me to the skies.
[In Mr. Young's book: composed by Dr. Schroeder.]
ODE IV.
10,10,10,10
John Damascene, 780
epi tes theias phulakes.
Stand on thy watch-tower, Habakkuk the Seer,
And show the Angel, radiant in his light:
Today,' saith he, Salvation shall appear,
Because the LORD hath ris'n, as GOD of Might.'
The male that opes the Virgin's womb is He;
The Lamb of Whom His faithful people eat;
Our truer Passover from blemish free;
Our very GOD, Whose name is all complete.
This yearling Lamb, our Sacrifice most blest,
Our glorious Crown, for all men freely dies:
Behold our Pascha, beauteous from His rest,
The healing Sun of Righteousness arise.
Before the ark, a type to pass away,
David of old time danced: we, holier race,
Seeing the Antitype come forth today,
Hail, with a shout, CHRIST's own Almighty grace.
ODE V.
8,7,8,7,8,7
John Damascene, 780
orthrisomen orthrou batheos.
Let us rise in early morning,
And, instead of ointments, bring
Hymns of praises to our Master,
And His Resurrection sing:
We shall see the Sun of Justice
Risen with healing on His wing.
Thy unbounded loving-kindness,
They that groaned in Hades' chain,
Prisoners, from afar beholding,
Hasten to the light again
And to that eternal Pascha
Wove the dance and raised the strain.
Go ye forth, His Saints, to meet Him!
Go with lamps in every hand!
From the sepulchre He riseth:
Ready for the Bridegroom stand:
And the Pascha of salvation
Hail, with His triumphant band.
ODE VI.
11,10,11,10
John Damascene, 780
katelthes en tois katotatois.
Into the dim earth's lowest parts descending,
And bursting by Thy might the infernal chain
That bound the prisoners, Thou, at three days' ending,
As Jonah from the whale, hast risen again.
Thou brakest not the seal, Thy surety's token,
Arising from the Tomb Who left'st in Birth
The portals of Virginity unbroken,
Opening the gates of heaven to sons of earth.
Thou, Sacrifice ineffable and living,
Didst to the FATHER by Thyself atone
As GOD eternal: resurrection giving
To Adam, general parent, by Thine own.
ODE VII.
10,10,10,10,8,8
John Damascene, 780
O paidas ek kaminou.
Who from the fiery furnace saved the Three,
Suffers as mortal; that, His Passion o'er,
This mortal, triumphing o'er death, might be
Vested with immortality once more:
He Whom our fathers still confest
GOD over all, for ever blest.
The women with their ointment seek the Tomb:
And Whom they mourned as dead, with many a tear,
They worship now, joy dawning on their gloom,
As Living GOD, as mystic Passover;
Then to the LORD's Disciples gave
The tidings of the vanquished grave.
We keep the festal of the death of death;
Of hell overthrown: the first-fruits pure and bright,
Of life eternal; and with joyous breath
Praise Him that won the victory by His might:
Him Whom our fathers still confest
GOD over all, for ever blest.
All hallowed festival, in splendour born!
Night of salvation and of glory! Night
Fore-heralding the Resurrection morn!
When from the tomb the everlasting Light,
A glorious frame once more his own,
Upon the world in splendour shone.
ODE VIII.
8,7,8,7,8,8
John Damascene, 780
aute e klete.
Thou hallowed chosen morn of praise,
That best and greatest shinest!
Lady and Queen and Day of days,
Of things divine, divinest!
On thee our praises CHRIST adore
For ever and for evermore.
Come, let us taste the Vine's new fruit
For heavenly joy preparing:
Today the branches with the Root
In Resurrection sharing:
Whom as True GOD our hymns adore
For ever and for evermore.
Rise, Sion, rise, and looking forth,
Behold thy children round thee!
From East and West, and South and North,
Thy scattered sons have found thee!
And in thy bosom CHRIST adore
For ever and for evermore.
O FATHER! O co-equal SON!
O co-eternal Spirit!
In Persons Three, in Substance One,
And One in power and merit;
In Thee baptized, we Thee adore
For ever and for evermore!
[No. 1 in Mr. Sedding's book. A very appropriate melody.]
ODE IX.
10,11,10,11
John Damascene, 780
photizou, photizou.
Thou New Jerusalem, arise and shine!
The glory of the Lord on thee hath risen!
Sion, exult! rejoice with joy divine,
Mother of GOD! Thy Son hath burst His prison!
O heavenly Voice! O word of purest love!
Lo! I am with you alway to the end!'
This is the anchor, steadfast from above,
The golden anchor, whence our hopes depend.
O CHRIST, our Pascha! greatest, holiest, best!
GOD's Word and Wisdom and effectual Might!
Thy fuller, lovelier presence manifest,
In that eternal realm, that knows no night!
THE STICHERA OF THE LAST KISS.
Deute teleutaion aspasmon domen.
The following Stichera, which are generally (though without any great cause) attributed to S. John Damascene, form, perhaps, one of the most striking portions of the service of the Eastern Church. They are sung towards the conclusion of the Funeral Office, while the friends and relations are, in turn, kissing the corpse; the Priest does so last of all. Immediately afterwards, it is borne to the grave; the Priest casts the first earth on the coffin, with the words, "The earth is the LORD's and all that therein is: the compass of the world, and they that dwell therein." I have omitted four of the stanzas, as being almost a repetition of the rest.
9,8,9,8,9,8,9,8,7,7
John Damascene, 780
Take the last kiss,—the last for ever!
Yet render thanks amidst your gloom:
He, severed from his home and kindred,
Is passing onwards to the tomb:
For earthly labours, earthly pleasures,
And carnal joys, he cares no more:
Where are his kinsfolk and acquaintance?
They stand upon another shore.
Let us say, around him pressed,
Grant him, LORD, eternal rest!
The hour of woe and separation,
The hour of falling tears is this:
Him that so lately was among us
For the last time of all we kiss:
Up to the grave to be surrendered,
Sealed with the monumental stone,
A dweller in the house of darkness,
Amidst the dead to lie alone.
Let us say, around him pressed,
Grant him LORD, eternal rest!
Life, and life's evil conversation,
And all its dreams, are passed away:
The soul hath left her tabernacle:
Black and unsightly grows the clay.
The golden vessel here lies broken:
The tongue no voice of answer knows;
Hushed is sensation, stilled is motion;
Toward the tomb the dead man goes.
Let us cry with heart's endeavour,
Grant him rest that is for ever!
What is our life? A fading flower;
A vapour, passing soon away;
The dewdrops of the early morning:—
Come gaze upon the tombs today.
Where now is youth? Where now is beauty,
And grace of form, and sparkling eye?
All, like the summer grass, are withered;
All are abolished utterly!
While our eyes with grief grow dim,
Let us weep to CHRIST for him!
Woe for that bitter, bitter moment,
The fearful start, the parting groan,
The wrench of anguish, from the body
When the poor soul goes forth alone!
Hell and destruction are before her;
Earth in its truest worth she sees;
A flickering shade; a dream of error;
A vanity of vanities.
Sin in this world let us flee,
That in heaven our place may be.
Draw nigh, ye sons of Adam; viewing
A likeness of yourselves in clay:
Its beauty gone; its grace disfigured;
Dissolving in the tomb's decay;
The prey of worms and of corruption,
In silent darkness mouldering on;
Earth gathers round the coffin, hiding
The brother, now for ever gone.
Yet we cry, around him pressed,
Grant him, LORD, eternal rest!
When, hurried forth by fearful angels,
The soul forsakes her earthly frame,
Then friends and kindred she forgetteth,
And this world's cares have no more claim;
Then passed are vanity and labour;
She hears the Judge's voice alone;
She sees the ineffable tribunal:
Where we, too, cry with suppliant moan,
For the sins that soul hath done,
Grant Thy pardon, Holy One!
Now all the organs of the body,
So full of energy before,
Have lost perception, know not motion,
Can suffer and can act no more.
The eyes are dosed in death's dark shadow;
The ear can never hear again;
The feet are bound; the hands lie idle;
The tongue is fast as with a chain.
Great and mighty though he be,
Every man is vanity.
Behold and weep me, friends and brethren!
Voice, sense, and breath, and motion gone;
But yesterday I dwelt among you;
Then death's most fearful hour came on.
Embrace me with the last embracement;
Kiss me with this, the latest kiss;
Never again shall I be with you;
Never with you share woe or bliss.
I go toward the dread tribunal
Where no man's person is preferred;
Where lord and slave, where chief and soldier,
Where rich and poor alike are heard:
One is the manner of their judgment:
Their plea and their condition one:
And they shall reap in woe or glory
The earthly deeds that they have done.
I pray you, brethren, I adjure you,
Pour forth to CHRIST the ceaseless prayer,
He would not doom me to Gehenna,
But in His glory give me share!
IDIOMELA FOR ALL SAINTS.
6,5,6,5
John Damascene, 780
tas edras tas aionias.
Those eternal bowers
Man hath never trod,
Those unfading flowers
Round the Throne of GOD:
Who may hope to gain them
After weary fight?
Who at length attain them
Clad in robes of white?
He, who gladly barters
All on earthly ground;
He who, like the Martyrs,
Says, I WILL be crowned:'
He, whose one oblation
Is a life of love;
Clinging to the nation
Of the Blest above.
Shame upon you, legions
Of the Heavenly King,
Denizens of regions
Past imagining!
What! with pipe and tabor
Fool away the light,
When He bids you labour,—
When He tells you,—Fight!'
While I do my duty,
Struggling through the tide,
Whisper Thou of beauty
On the other side!
Tell who will the story
Of our now distress:
Oh the future glory!
Oh the loveliness!
[No. 3 in H. E. C. A very sweet melody.]
S. THOMAS'S SUNDAY.
The four following Odes are the first four of our Saint's Canon for S. Thomas's Sunday, called also Renewal Sunday: with us Low Sunday. The first Stanzas are marked with inverted commas, as being Hirmoi.
ODE I.
7,6,7,6
John Damascene, 780
asomen pantes laoi.
Catavasia "Tis the day of Resurrection." (19p. 38.)
"Come, ye faithful, raise the strain
"Of triumphant gladness!
"GOD hath brought His Israel
"Into joy from sadness
"Loosed from Pharaoh's bitter yoke
"Jacob's sons and daughters;
"Led them with unmoistened foot
"Through the Red Sea waters."
'Tis the Spring, of souls today;
CHRIST hath burst His prison;
And from three days' sleep in death,
—As a sun, hath risen.
All the winter of our sins,
Long and dark, is flying
From His Light, to Whom we give
Laud and praise undying.
Now the Queen of Seasons, bright
With the day of Splendour,
With the royal Feast of feasts,
Comes its joy to render;
Comes to glad Jerusalem,
Who with true affection
Welcomes, in unwearied strains,
JESU's Resurrection.
Neither might the gates of death,
Nor the tomb's dark portal,
Nor the watchers, nor the seal,
Hold Thee as a mortal:
But today amidst the Twelve
Thou didst stand, bestowing
That Thy peace, which evermore
Passeth human knowing.
[No. 2 in Mr. Sedding's book. A genuine Easter melody.]
ODE III.
8,7,8,7,8,7
John Damascene, 780
stereoson me, Christe.
Catavasia. "Come, and let us drink of that New River." (20p. 97.)
"On the rock of Thy commandments
"Fix me firmly, lest I slide:
"With the glory of Thy Presence
"Cover me on every side;
"Seeing none save Thee is holy,
"GOD, for ever glorified!"
New immortal out of mortal,
New existence out of old:
This the Cross of CHRIST accomplished,
This the Prophets had foretold:
So that we thus newly quickened,
Might attain the heavenly fold.
Thou Who comprehendest all things,
Comprehended by the tomb,
Gav'st Thy body to the graveclothes
And the silence and the gloom:
Till through fast-closed doors Thou camest
Thy Disciples to illume.
Every nail-print, every buffet,
Thou didst freely undergo,
As Thy Resurrection's witness
To the Twelve Thou cam'st to show:
So that what they saw in vision,
Future years by faith might know.
[No. 3 in Mr. Sedding's book.]
ODE IV.
7,7,7,7,8,8
John Damascene, 780
mega to musterion.
Catavasia. "Stand on thy watch-tower, Habakkuk the Seer." (21p. 98.)
"CHRIST, we turn our eyes to Thee,
"And this mighty mystery!'
"Habakkuk exclaimed of old,
"In the HOLY SPIRIT bold:
"Thou shalt come in time appointed,
"For the help of Thine anointed!'"
Taste of myrrh He deigned to know,
Who redeemed the source of woe:
Now He bids all sickness cease
Through the honeycomb of peace:
And to this world deigns to give
That sweet food12 by which we live.
Patient LORD! with loving eye
Thou invitest Thomas nigh,
Showing Him that Wounded Side:
While the world is certified,
How the third day, from the grave,
JESUS CHRIST arose to save.
Blest, O Didymus, the tongue
Where that first confession hung:
First the SAVIOUR to proclaim
First the LORD of Life to name:
Such the graces it supplied,
—That dear touch of JESU's side!
ODE V.
10,9,10,9
John Damascene, 780
ek nukros orthrizontes.
Catavasia. "Let us rise in early morning." (22p. 100.)
"Reconciliation's plan devising,
"Fellow-sharer of the FATHER's Throne,
"Thee, O CHRIST, we, very early rising,
"Tender lover of our spirits, own!"
When Thy Friends, with deep dismay confounded,
Stood amazed, and knew not where to fly,
All the darkness that their souls surrounded
Thou didst scatter with Thy drawing nigh.
Touch how aweful, how consolatory!
When, O Thomas, thou didst stretch thine hand,
And that Side, resplendent in its glory,
Didst explore, because He gave command!
Unbelief of Thomas was the Mother
Of Thy Church's most unshaken Creed:
Thou, O SAVIOUR, wise above all other,
Had'st, before the world was, thus decreed.
S. Cosmas,
Surnamed the Melodist.
+ A.D. 760.
S. Cosmas of Jerusalem holds the second place amidst Greek Ecclesiastical poets. Left an orphan at an early age, he was adopted by the father of S. John Damascene; and the two foster-brothers were bound together by a friendship which lasted through life. They excited each other to Hymnology, and assisted, corrected, and polished each other's compositions. Cosmas, like his friend, became a monk of S. Sabas: and against his will was consecrated Bishop of Maiuma, near Gaza, by John, Patriarch of Jerusalem; the same who ordained S. John Damascene Priest. After administering his diocese with great holiness, he departed this life in a good old age, about 760, and is commemorated by the Eastern Church on the 14th of October.
"Where perfect sweetness dwells, is Cosmas gone;
But his sweet lays to cheer the Church live on,"
says the stichos prefixed to his life.
His compositions are tolerably numerous, and he seems to have taken a pleasure in competing with S. John Damascene, as in the Nativity, the Epiphany, the Transfiguration, where the Canons of both are given. To Cosmas, a considerable part of the Octoechus is owing. The best of his compositions, besides those already mentioned, seem to be his Canons on S. Gregory Nazianzen, and the Purification. He is the most learned of the Greek Church poets: and his fondness for types, boldness in their application, and love of aggregating them, make him the Oriental Adam of S. Victor. It is owing partly to a compressed fulness of meaning, very uncommon in the Greek poets of the Church, partly to the unusual harshness and contraction of his phrases, that he is the hardest of ecclesiastical bards to comprehend.
CANON FOR CHRISTMAS DAY.
This is perhaps the finest, on the whole, of the Canons of Cosmas; and may fairly be preferred to the rival composition of S. John Damascene.
ODE I.
7,7,7,11,11,8
Cosmas, the Melodist, 760
Christos gennatai doxasate.
CHRIST is born! Tell forth His fame!
CHRIST from Heaven! His love proclaim!
CHRIST on earth! Exalt His Name!
Sing to the LORD, O world, with exultation!
Break forth in glad thanksgiving, every nation!
For He hath triumphed gloriously!
Man, in GOD's own Image made,
Man, by Satan's wiles betrayed,
Man, on whom corruption preyed,
Shut out from hope of life and of salvation,
Today CHRIST maketh him a new creation,
For He hath triumphed gloriously!
For the Maker, when His foe,
Wrought the creature death and woe,
Bowed the Heav'ns, and came below,13
And in the Virgin's womb His dwelling making
Became true man, man's very nature taking
For He hath triumphed gloriously!
He, the Wisdom, WORD, and Might,
GOD, and SON, and Light of light,
Undiscovered by the sight
Of earthly monarch, or infernal spirit,
Incarnate was, that we might Heav'n inherit;
For He hath triumphed gloriously!
[In Mr. Young's book. The melody by Dr. Schroeder.]
ODE III.
9,8,9,8,7,5,7,5
Cosmas, the Melodist, 760
to pro ton aionon.
Him, of the FATHER's very Essence,
Begotten, ere the world began,
And, in the latter time, of Mary,
Without a human sire, made Man:
Unto Him, this glorious morn,
Be the strain outpoured!
Thou That liftest up our horn,
Holy art Thou, LORD!
The earthly Adam, erewhile quickened
By the blest breath of GOD on high,
Now made the victim of corruption,
By woman's guile betrayed to die,
He, deceived by woman's part,
Supplication poured;
Thou Who in my nature art,
Holy art Thou, LORD!
Thou, JESUS CHRIST, wast consubstantial
With this our perishable clay,
And, by assuming earthly nature,
Exaltedst it to heavenly day.
Thou, That wast as mortal born,
Being GOD adored,
Thou That liftest up our horn,
Holy art Thou, LORD!
Rejoice, O Bethlehem, the city
Whence Judah's monarchs had their birth;
Where He that sitteth on the Cherubs,
The King of Israel, came on earth:
Manifested this blest morn,
As of old time never,
He hath lifted up our horn,
He shall reign for ever!
ODE IV.
7,6,7,6,7,6,7,6,7,7
Cosmas, the Melodist, 760
Rabdos ek tes rizes.
Rod of the Root of Jesse,
Thou, Flower of Mary born,
From that thick shady mountain14
Cam'st glorious forth this morn:
Of her, the ever Virgin,
Incarnate wast Thou made,
The immaterial Essence,
The GOD by all obeyed!
Glory, LORD, Thy servants pay
To Thy wondrous might today!
The Gentiles' expectation,
Whom Jacob's words foretell,
Who Syria's pride shalt vanquish,
Samaria's pride shalt quell;
Thou from the Root of Judah
Like some fair plant dost spring,
To turn old Gentile error
To Thee, its GOD and King!
Glory, LORD, Thy servants pay
To Thy wondrous might today!
In Balaam's ancient vision
The Eastern seers were skilled,
They marked the constellations,
And joy their spirits filled:
For Thou, bright Star of Jacob,
Arising in Thy might,
Didst call these Gentiles first-fruits
To worship in Thy light.
They in holy reverence bent,
Gifts acceptable present.
As on a fleece descending
The gentle dews distil,
As drops the earth that water,
The Virgin didst Thou fill.
For Media, leagued with Sheba,
Falls down and worships Thee:
Tarshish and Ethiopia,
The Isles and Araby.15
Glory, LORD, Thy servants pay
To Thy wondrous might today!
[In Mr. Young's book. The melody by Dr. Schroeder.]
ODE V.
11,10,11,10,8,8
Cosmas, the Melodist, 760
Theos on eirenes.
Father of Peace, and GOD of Consolation!
The Angel of the Counsel dost Thou send
To herald peace, to manifest Salvation,
Thy Light to pour, Thy knowledge to extend;
Whence, with the morning's earliest rays,
Lover of men! Thy Name we praise.
'Midst Caesar's subjects Thou, at his decreeing,
Obey'dst and was enrolled: our mortal race,
To sin and Satan slave, from bondage freeing,
Our poverty in all points didst embrace:
And by that Union didst combine
The earthly with the All-Divine.
Lo! Mary, as the world's long day was waning,16
Incarnate Deity conceived and bore;
Virgin in birth, and after birth17, remaining
And man to GOD is reconciled once more:
Wherefore in faith her name we bless,
And Mother of our GOD confess.
ODE VI.
10,10,10,10,10,10
Cosmas, the Melodist, 760
splanchnon Ionan.
As Jonah, issuing from his three days' tomb,
At length was cast, uninjured, on the earth;
So, from the Virgin's unpolluted womb
The Incarnate WORD, That dwelt there, had His Birth:
For He, Who knew no taint of mortal stain,
Willed that His Mother spotless should remain.
CHRIST comes, Incarnate GOD, amongst us now,
Begotten of the FATHER ere the day:
And He, to Whom the sinless legions bow,
Lies cradled, midst unconscious beasts on hay:
And, by His homely swaddling-bands girt in,
Looses the many fetters of our sin.
Now the New Child of Adam's race draws nigh,
To us, the faithful, given: This, this is He
That shall the Father of Eternity,
The Angel of the Mighty Counsel, be:
This the eternal GOD, by Whose strong hands
The fabric of the world supported stands.
ODE VII.
8,8,8,8,8,8
Cosmas, the Melodist, 760
oi paides eusebeia.
The Holy Children boldly stand
Against the tyrant's fierce command:
The kindled furnace they defy,—
No doom can shake their constancy:
They in the midmost flame confessed,
"GOD of our Fathers! Thou art blest!"
The Shepherds keep their flocks by night;
The Heav'n glows out with wondrous light;
The glory of the LORD is there,
The Angel-bands their King declare:
The watchers of the night confessed,
"GOD of our Fathers! Thou art blest!"
The Angel ceased; and suddenly
Seraphic legions filled the sky:
"Glory to GOD," they cry again:
"Peace upon earth, good will to men:
"CHRIST comes!"—And they that heard confessed,
"GOD of our Fathers! Thou art blest!"
What said the Shepherds?—"Let us turn
This new-born miracle to learn."
To Bethlehem's gate their footsteps drew:
The Mother with the Child they view:
They knelt and worshipped, and confessed,
"GOD of our Fathers! Thou art blest!"
ODE VIII.
10,10,10,10,8,9,8,9
Cosmas, the Melodist, 760
thaumatos uperphuous e drosobolos.
The dewy freshness that the furnace flings
Works out a wondrous type of future things:
Nor did the flame the Holy Three consume,
Nor did the Godhead's fire thy frame entomb,
Thou, on Whose bosom hung the WORD:
Wherefore we cry with heart's endeavour,
"Let all Creation bless the LORD,
And magnify His Name for ever!"
Babel's proud daughter once led David's race
From Sion, to their exile's woful place:
Babel now bids her wise men, gifts in hand,
Before King David's Royal Daughter stand,
The Mother of the Incarnate Word:
Wherefore we cry with heart's endeavour,
"Let all Creation bless the LORD,
And magnify His Name for ever!"
From music grief held back the exile's hand:
How sing the LORD's song in an alien land?
But Babel's exile here is done away,
And Bethlehem's harmony this glorious day
By Thee, Incarnate GOD, restored:
Wherefore we cry with heart's endeavour,
"Let all Creation bless the LORD,
And magnify His Name for ever!"
Of old victorious Babel bore away,
The spoils of Royal Sion and her prey:
But Babel's treasure now, and Babel's kings,
CHRIST, by the guiding star, to Sion brings.
There have they knelt, and there adored:
Wherefore we cry with heart's endeavour,
"Let all Creation bless the LORD,
And magnify His Name for ever!"
ODE IX.
10,10,10,10,7,7
Cosmas, the Melodist, 760
musterion zenon.
O wondrous mystery, full of passing grace!
The grot becometh Heav'n: the Virgin's breast
The bright Cherubic Throne: the stall that place,
Where He, Who fills all space, vouchsafes to rest:
CHRIST our GOD, to Whom we raise
Hymns of thankfulness and praise!
The course propitious of the unknown Star
The Wise-men followed on its heavenly way,—
Until it led them, beckoning from afar,
To where the CHRIST, the King of all things, lay:
Him in Bethlehem they find,
Born the SAVIOUR of mankind.
"Where is the Child," they ask, "the new-born King,
Whose herald-light is glittering in the sky,—
To Whom our offerings and our praise we bring?"
And Herod's heart is troubled utterly.
Armed for war with GOD, in vain
Would he see that Infant slain.
TRANSFIGURATION.
I shall, perhaps, render the following Canon more acceptable to most readers if, instead of translating the Odes in detail, I make a cento from the more remarkable Troparia.
They are principally from the first four Odes.
7,6,7,6
Cosmas, the Melodist, 760
choros Israel.
The choirs of ransomed Israel,
The Red Sea's passage o'er,
Uprais'd the hymn of triumph
Upon the further shore:
And shouted, as the foeman
Was whelmed beneath the sea,—
Sing we to Judah's Saviour,
For glorified is He!'
Amongst His Twelve Apostles
CHRIST spake the Words of Life,
And showed a realm of beauty
Beyond a world of strife:
When all My FATHER's glory
Shall shine expressed in Me,
Then praise Him, then exalt Him,
For magnified is He!'
Upon the Mount of Tabor
The promise was made good;
When, baring all the Godhead,
In light itself He stood:
And they, in awe beholding,
The Apostolic Three,
Sang out to GOD their Saviour,
For magnified was He!
In days of old, on Sinai,
The LORD of Sabaoth18 came,
In majesty of terror,
In thunder-cloud and flame:
On Tabor, with the glory
Of sunniest light for vest,
The excellence of beauty
In JESUS was expressed.
All hours and days inclined there,
And did Thee worship meet,
The sun himself adored Thee,
And bowed him at Thy feet:
While Moses and Elias,
Upon the Holy Mount,
The co-eternal glory
Of CHRIST our GOD recount.
O holy, wonderous Vision!
But what, when this life past,
The beauty of Mount Tabor
Shall end in Heav'n at last?
But what, when all the glory
Of uncreated light
Shall be the promised guerdon
Of them that win the fight?
[No. 5 in Mr. Sedding's book.]
S. Tarasius
+ A.D. 806.
Tarasius, raised by Constantine and Irene from the post of Secretary of State, at one step, though a layman, to the Patriarchate of Constantinople, (A.D. 784) was the chief mover in the restoration of Icons and the Second Council of Nicaea. Strongly opposing the divorce of Constantine from Maria, he refused to celebrate that Emperor's nuptials with Theodora. But when they had been performed, he was with some difficulty persuaded to pardon the priest who had officiated at them. On this, S. Plato, and the monks of the all-influential Studium, forsook his communion; nor was the schism composed till the Patriarch yielded and retracted his pardon. He died February 25th, A.D. 806, on which day he is commemorated both by the East and West. His hymns are unimportant. The longest is the Canon on the Invention of S. John Baptist, May 25th. It is in no wise remarkable. Nor do I know any of his compositions which would be sufficiently interesting to the English reader, to make it worth versification here.
S. Theophanes
A.D. 759—A.D. 818.
S. Theophanes, who holds the third place among Greek Church-poets, was born in 759, his father being Governor of the Archipelago. Betrothed in childhood to a lady named Megalis, he persuaded her, on their wedding-day, to embrace the monastic life. He retired to the monastery of Syngriana, in the early part of the reign of Constantine and Irene. From the fiftieth year of his age he was nearly bedridden; but his devotion to the cause of Icons marked him out as one of the earliest victims of Leo the Armenian, who, after imprisoning him for two years, banished him to Samothrace. On the third day after his arrival in that inhospitable region, worn out with sufferings and sickness, he departed this life: A.D. 818. He is chiefly famous for his History, with which we have now nothing to do. With the one exception of S. Joseph of the Studium, Theophanes is the most prolific of Eastern Hymnographers; and in his writings we first see that which has been the bane and ruin of later Greek poetry, the composition of hymns, not from the spontaneous effusion of the heart, but because they were wanted to fill up a gap in the Office-book.
Because the great festivals and the chief Saints of the Church had their Canon and their Stichera, therefore, every martyr, every confessor, who happened to give his name to a day, must have his Canon and Stichera also, just for uniformity. How different the Latin use, where not even the Apostles have separate hymns received by the whole Church, but supply themselves from the Common! Hence the deluge of worthless compositions that occur in the Menaea: hence tautology, repeated till it becomes almost sickening; the merest commonplace, again and again decked in the tawdry shreds of tragic language, and twenty or thirty times presenting the same thought in slightly varying terms. Theophanes, indeed, must be distinguished from the host of inferior writers that about his time began to overwhelm the Church. Many of his subjects are of world-wide interest. The Eastern martyrs, whom he celebrates, are, for the most part, those who have won for themselves the greatest name in the annals of history. But still we find him thus honouring some, of whom all that can be said is, that they died for the Name of CHRIST. And though the poet brings more matter to his task than do others, many long stanzas, that keep pretty close to their subject, concerning a Saint of whom there is nothing especial to say, must become tedious.
IDIOMELA
ON FRIDAY OF CHEESE-SUNDAY,
THAT IS,
OF QUINQUAGESIMA.
At this period of the year the weeks are named, not from the Sundays that precede, but from those that follow them. Quinquagesima is termed Tyrophagus, because up to that time, but not beyond, cheese is allowed. The Friday previous is appropriated to the Commemoration of All Holy Ascetes; in order, as the Synaxarion says, that, by the remembrance of their conflict, we may be invigorated for the race that is set before us.
7,7
Theophanes (759-818)
Deute apantes pistoi.
Hither, and with one accord,
Sing the servants of the LORD:
Sing each great ascetic sire;—
Anthony shall lead the choir:
Let Euthymius next him stand
Then in order all the band.
Make we joyous celebration
Of their heavenly conversation;
Of their glory, how they rise,
Like another Paradise;
These the trees our GOD hath placed,
Trees, with fruit immortal graced;
Bringing forth, for CHRIST on high,
Flowers of Life that cannot die;
With the sweetness that they fling
Mortal spirits nourishing.
Filled with GOD, and ever blest,
For our pardon make request!
Egypt, hail, thou faithful strand!
Hail, thou holy Libyan land!
Nurturing for the realm on high
Such a glorious company!
They by many a toil intense,
Chastity and continence,
Perfect men to GOD upreared,
Stars to guide us have appeared;
They, by many a glorious sign,
Many a beam of Power Divine,
To the earth's remotest shore
Far and wide their radiance pour.
Holy Fathers, bright and blest,
For our pardon make request!
By what skill of mortal tongue
Shall your wondrous acts be sung?
All the conflicts of the soul,
All your struggles towards the goal;
And your virtues' prize immense,
And your victories over sense,
How perpetual watch ye kept
Over passion, prayed and wept;
Yea, like very angels came,
Visible in earthly frame,
And with Satan girt for fight
Utterly o'erthrew his might.
Famed for signs and wonders rare,
Join to ours, great Saints, your prayer:
Ask that we, ye ever blest,
May attain the Land of Rest!
STICHERA AT THE FIRST VESPERS OF CHEESE-SUNDAY.
(Quinquagesima.)
ADAM'S COMPLAINT.
The reader can hardly fail to be struck with the beautiful idea in the third stanza, where the foliage of Paradise is asked to make intercession for Adam's recall. The last stanza, Milton, as an universal scholar, doubtless had in his eye, in Eve's lamentation.
i
Theophanes (759-818)
"The LORD My Maker, forming me of clay,
By His own Breath, the breath of life conveyed:
O'er all the bright new world He gave me sway,
A little lower than the Angels made.
But Satan, using for his guile
The crafty serpent's cruel wile,
Deceived me by the Tree;
And severed me from GOD and grace,
And wrought me death, and all my race,
As long as time shall be.
O Lover of the sons of men!
Forgive, and call me back again!
"In that same hour I lost the glorious stole
Of innocence, that GOD's own Hands had made;
And now, the tempter poisoning all my soul,
I sit, in fig leaves and in skins arrayed:
I sit condemned, distressed, forsaken;
Must till the ground whence I was taken
By labour's daily sweat.
But Thou, That shalt hereafter come,
The Offspring of a Virgin-womb,
Have pity on me yet!
O turn on me those gracious eyes,
And call me back to Paradise!
"O glorious Paradise! O lovely clime!
O GOD-built mansion! joy of every Saint!
Happy remembrance to all coming time!
Whisper, with all thy leaves, in cadence faint,
One prayer to Him Who made them all,
One prayer for Adam in his fall!—
That He, Who formed thy gates of yore,
Would bid those gates unfold once more
That I had closed by sin:
And let me taste that holy Tree
That giveth immortality
To them that dwell therein:
Or have I fallen so far from grace
That mercy hath for me no place?"
Adam sat right against the Eastern gate,
By many a storm of sad remembrance tossed;
"O me! so ruined by the serpent's hate!
O me! so glorious once, and now so lost!
So mad that bitter lot to choose!
Beguiled of all I had to lose!
Must I then, gladness of my eyes,—
Must I then leave thee, Paradise,
And as an exile go?
And must I never cease to grieve
How once my GOD, at cool of eve,
Came down to walk below?
O Merciful! on Thee I call:
O Pitiful! forgive my fall!"
Theodore of the Studium.
+ A.D. 826.
Theodore of the Studium, by his sufferings and his influence, did more, perhaps, in the cause of Icons than any other man. His uncle, S. Plato, and himself, had been cruelly persecuted by Constantine, for refusing to communicate with him after his illicit marriage with Theodora, at a time when, as we have seen, the firmness of even the Patriarch Tarasius gave way. Raised subsequently to be Hegumen of the great abbey of the Studium, the first at Constantinople, and probably the most influential that ever existed in the world, Theodore exhibited more doubtful conduct in the schism which regarded the readmission to communion of Joseph, the priest who had give the nuptial benediction to Constantine: but he suffered imprisonment on this account with the greatest firmness. When the Iconoclastic persecution again broke out under Leo the Armenian, Theodore was one of the first sufferers: he was exiled, imprisoned, scourged, and left for dead. Under Michael Curopalata he enjoyed greater liberty; but he died in banishment, Nov. 11th, A.D. 826. His Hymns are, in my judgment, superior to those of S. Theophanes,—and nearly, if not quite, equal to the works of S. Cosmas. In those (comparatively few) which he has left for the Festivals of Saints, he does not appear to advantage: it is in his Lent Canons in the Triodion, that his great excellency lies. The contrast there presented between the rigid, unbending, unyielding character of the man in his outward history, and the fervent gush of penitence and love which his inward life, as revealed by these compositions, manifests, is very striking;—it forms a remarkable parallel to the characters of S. Gregory VII., Innocent III., and other holy men of the Western Church, whom the world, judging from a superficial view of their characters, has branded with unbending haughtiness, and the merest formality in religion, while their most secret writings show them to have been clinging to the Cross in an ecstasy of love and sorrow.
CANON FOR APOCREOS.
Apocreos is our Sexagesima, and is so called, because meat is not eaten beyond it. The Synaxarion (which will explain the following poem) begins thus:
"ON THIS DAY, WE COMMEMORATE THE SECOND AND IMPARTIAL COMING of our LORD JESUS CHRIST.
Stichos.
When He, the Judge of all things, sits to doom,
Oh grant that I may hear his joyful Come!'
This commemoration the most Divine Fathers set after the "two parables" (i.e., the Gospels of the two preceding Sundays, The Pharisee and Publican, and the Prodigal Son) "lest any one, learning from them the mercy of GOD, should live carelessly, and say, God is merciful, and whenever I wish to relinquish sin, it will be in my power to accomplish my purpose.' They therefore here commemorated that fearful day, that, by the consideration of death, and the expectation of the dreadful things that shall hereafter be, they might terrify men of negligent life, and bring them back again to virtue, and might teach them not simply to put confidence in GOD's mercy, considered by itself, but to remember also that the judge is just, and will render to every man according to his works." As the Eastern Church has no such season as Advent, this commemoration becomes more peculiarly appropriate.
The Canon that follows is unfortunate in provoking a comparison with the unapproachable majesty of the Dies Irae. Yet during the four hundred years by which it anticipated that sequence, it was undoubtedly the grandest judgment-hymn of the Church. Its faults are those of most of the class: it eddies round and round the subject, without making way,—its different portions have no very close connexion with each other,—and its length is accompanied by considerable tautology. Yet, in spite of these defects, it is impossible to deny that the great common-places of Death and judgment are very nobly set forth in this poem. On account of its length, I give the first three and last Odes only.
ODE I.
10,10,6,6
Theodore of the Studium, 826
ten emeran ten phrikten.
That fearful Day, that Day of speechless dread,
When Thou shalt come to judge the quick and dead—
I shudder to foresee,
O GOD! what then shall be!
When Thou shalt come, angelic legions round,
With thousand thousands, and with trumpet sound,
CHRIST, grant me in the air
With saints to meet Thee there!
Weep, O my soul, ere that great hour and day,
When GOD shall shine in manifest array,
Thy sin, that thou may'st be
In that strict judgment free!
The terror!—hell-fire fierce and unsufficed:
The bitter worm: the gnashing teeth:—O CHRIST,
Forgive, remit, protect;
And set me with the elect!
That I may hear the blessed voice that calls
The righteous to the joy of heavenly halls.
And, King of Heaven, may reach
The realm that passeth speech!
Enter Thou not in judgment with each deed,
Nor each intent and thought in strictness read:
Forgive, and save me then,
O Thou That lovest men!
Thee, One in Three blest Persons! LORD o'er all!
Essence of essence, Power of power. we call!
Save us, O FATHER, SON,
And SPIRIT, ever one!
[In Mr. Young's book. Composed by Dr. Schroeder.]
ODE III.
10,10,6,6
Theodore of the Studium, 826
O Kurios erchetai.
GOD comes;—and who shall stand before His fear?
Who bide His Presence, when He draweth near?
My soul, my soul, prepare
To kneel before Him there!
Haste,—weep,—be reconciled to Him before
The fearful judgment knocketh at the door
Where, in the judge's eyes,
All bare and naked lies.
Have mercy, LORD, have mercy, LORD, I cry,
When with Thine angels Thou appear'st on high:
And each shall doom inherit,
According to his merit.
How can I bear Thy fearful anger, LORD?
I, that have so often transgressed Thy word?
But put my sins away,
And spare me in that day!
O miserable soul, return, lament,
Ere earthly converse end, and life be spent:
Ere, time for sorrow o'er,
The Bridegroom close the door!
Yea, I have sinned, as no man sinned beside:
With more than human guilt my soul is dyed:
But spare, and save me here,
Before that day appear!
Three Persons in One Essence uncreate,
On Whom, both Three and One, our praises wait,
Give everlasting light,
To them that sing Thy might!
ODE IV.
10,10,10,10,6,6
Theodore of the Studium, 826
ephesteken e emera.
The Day is near, the judgment is at hand,
Awake, my soul, awake, and ready stand!
Where chiefs shall go with them that filled the throne,
Where rich and poor the same tribunal own:
And every thought and deed
Shall find its righteous meed.
There with the sheep the shepherd of the fold
Shall stand together; there the young and old;
Master and slave one doom shall undergo;
Widow and maiden one tribunal know.
Oh woe, oh woe, to them
Whom lawless lives condemn!
That Judgment-seat, impartial in decree,
Accepts no bribe, admits no subtilty:
No orator persuasion may exert,
No perjured witness wrong to right convert:
But all things, hid in night,
Shall then be dragged to light.
Let me not enter in the land of woe,
Let me not realms of outer darkness know!
Nor from the wedding-feast reject Thou me,
For my soiled vest of immortality;
Bound hand and foot, and cast
In anguish that shall last!
When Thou, the nations ranged on either side,
The righteous from the sinners shalt divide,
Then give me to be found amongst Thy sheep,
Then from the goats Thy trembling servant keep:
That I may hear the voice
That bids Thy Saints rejoice!
When righteous inquisition shall be made,
And the books opened, and the thrones arrayed,
My soul, what plea to shield thee canst thou know,
Who hast no fruit of righteousness to show,
No holy deeds to bring
To CHRIST the LORD and King?,
I hear the rich man's wail and bitter cry,
Out of the torments of eternity;
I know, beholding that devouring flame,
My guilt and condemnation are the same;
And spare me, LORD, I say,
In the great judgment Day!
The WORD and SPIRIT, with the FATHER ONE,
One Light and emanation of One Sun,
The WORD by generation, we adore,
The SPIRIT by procession, evermore;
And with creation raise
The thankful hymn of praise.
ODE IX.
11,11,6,6,10,10
Theodore of the Studium, 826
O Kurios erchetai.
The LORD draws nigh, the righteous Throne's Assessor,
The just to save, to punish the transgressor:
Weep we, and mourn, and pray,
Regardful of that day;
When all the secrets of all hearts shall be
Lit with the blaze of full eternity.
Clouds and thick darkness o'er the Mount assembling,
Moses beheld the Eternal's glory, trembling;
And yet he might but see
GOD's feebler Majesty.
And I—I Needs must view His fullest Face:
O Spare me, LORD! O take me to Thy grace!
David of old beheld, in speechless terror,
The session of the Judge—the doom of error:
And what have I to plead
For mercy in my need?
Nothing save this: O grant me yet to be,
Ere that day come, renewed and true to Thee!
Here, fires of deep damnation roar and glitter:
The worm is deathless, and the cup is bitter:
There, day that hath no morrow,
And joy that hath no sorrow:
And who so blest that he shall fly the abyss,
Raised up to GOD's Right Hand, and speechless bliss!
My soul with many an act of sin is wounded:
With mortal weakness is my frame surrounded:
My life is well nigh o'er:
The Judge is at the door:
How wilt thou, miserable spirit, fare,
What time He sends His summons through the air?
ORTHODOXY SUNDAY.
The first Sunday in Lent is kept in memory: primarily, of the final triumph of the Church over the Iconoclasts in 842; and, incidentally, of her victory over all other heresies. It has a kind of commination appropriate to itself alone. The following Canon is ascribed to S. Theodore of the Studium, though Baronius has thought that it cannot be his, because it implies that peace was restored to the Church, whereas that hymnographer died while the persecution still continued. Very possibly, however, it was written on the temporary victory of the Church, which did occur in the time of S. Theodore; and then, in 842, may have been lengthened and adapted to the then state of things, perhaps by Naucratius, the favourite disciple of S. Theodore. It is, perhaps, the most spirited of all the Canons, though many of its expressions savour too much of bitterness and personal feeling to be well defended, and the reader must constantly bear in mind that the poet feels the cause, not so much of Icons, as of the Incarnation itself, to be at stake. I have only given about one-third of the poem. The stanzas are these: Ode 1. Tropar. 1, 2; III. 6; IV. 1, 2, 3; V. 1, 3, 4, 5; VI. 1; IX. 2, 3, 4, 5.
7,6,7,6
Theodore of the Studium, 826
Charisterion oden.
A song, a song of gladness!
A song of thanks and praise!
The horn of our salvation
Hath GOD vouchsafed to raise!
A monarch true and faithful,
And glorious in her might,
To champion CHRIST's own quarrel,
And Orthodoxy's right!
Now manifest is glory;
Now grace and virtue shine:
Now joys the Church regaining
Her ornaments divine:
And girds them on in gladness,
As fits a festal day,
After long months of struggle,
Long years of disarray.
Now cries the blood for vengeance,
By persecutors poured,
Of them that died defending
The likeness of the LORD:
The likeness as a mortal
That He vouchsafed to take
Long years ago, in Bethlem,
Incarnate for our sake.
Awake, O Church, and triumph
Exult, each realm and land!
And open let the houses,
The ascetic houses stand!
And let the holy virgins
With joy and song take in
Their relics and their Icons,
Who died this day to win!
Assemble ye together
So joyous and so bold,
The ascetic troops, and pen them
Once more within the fold!
If strength again he gather,19
Again the foe shall fall:
If counsel he shall counsel,
Our GOD shall scatter all.
The LORD, the LORD hath triumphed:
Let all the world rejoice!
Hushed is the turmoil, silent
His servants' tearful voice:
And the One Faith, the True Faith,
Goes forth from East to West,
Enfolding, in its beauty,
The earth as with a vest.
They rise, the sleepless watchmen
Upon the Church's wall;
With yearning supplication
On GOD the LORD they call:
And He, though long time silent,
Bowed down a gracious ear,
His people's earnest crying
And long complaint to hear.
Sing, sing for joy, each desert!
Exult, each realm of earth!
Ye mountains, drop down sweetness!
Ye hillocks, leap for mirth!
For CHRIST the WORD, bestowing
His blessed peace on men,
In Faith's most holy union
Hath knit His Church again.
The GOD of vengeance rises:
And CHRIST attacks the foe,
And makes His servants mighty
The wicked to o'erthrow.
And now Thy condescension
In boldness may we hymn,
And now in peace and safety
Thy sacred Image limn.
O LORD of loving kindness,
How wondrous are Thy ways!
What tongue of man suffices
Thy gentleness to praise?
Because of Thy dear Image
Men dared Thy Saints to kill,
Yet didst Thou not consume them,
But bear'st their insults still.
Thou Who has fixed unshaken
Thy Church's mighty frame,
So that hell-gates shall never
Prevail against the same;—
Bestow upon Thy people
Thy peace, that we may bring
One voice, one hymn, one spirit,
To glorify our King!
"Having become mighty, ye have been subdued.
"For God is with us.
"And if ye shall again become mighty, again ye shall be subdued.
"For God is with us.
"And if ye shall devise any device, the LORD shall scatter it,
"For God is with us."
S. Methodius I
+ A.D. 836.
S. Methodius I., a native of Syracuse, embraced the monastic life at Constantinople. Sent as legate from Pope Paschal to Michael the Stammerer, he was imprisoned by that prince in a close cell, and there passed nine years, on account of his resolute defence of Icons. Having been scourged for the same cause, by the Emperor Theophilus, he made his escape from prison and when peace was restored to the Church was raised to the throne of Constantinople. His first care was to assemble a Synod for the restoration of Icons and it is, properly speaking, that Synod which the Greeks celebrate on Orthodoxy Sunday. With this Council the Iconoclast troubles ceased. S. Methodius died November 4th, 846. His compositions are very few, and are chiefly confined to Idiomela.
That which follows seems to me the prettiest. It is for a Sunday of the Fourth Tone.20
7,7,6,6,3
Methodius I, 836
ei kai ta paronta.
Are thy toils and woes increasing?
Are the Foe's attacks unceasing?
Look with Faith unclouded,
Gaze with eyes unshrouded,
On the Cross!
Dost thou fear that strictest trial?
Tremblest thou at CHRIST's denial?
Never rest without it,
Clasp thine hands about it,
—That dear Cross.
Diabolic legions press thee?
Thoughts and works of sin distress thee?
It shall chase all terror,
It shall right all error,
That sweet Cross!
Draw'st thou nigh to Jordan's river?
Should'st thou tremble? Need'st thou quiver?
No! if by it lying,—
No! if on it dying,—
On the Cross!
Say then,—"Master, while I cherish
That sweet hope, I cannot perish!
After this life's story,
Give Thou me the glory
For the Cross!"
S. Joseph of the Studium.
The third period of Greek Hymnology opens with its most voluminous writer, S. Joseph of the Studium. A Sicilian by birth, he left his native country on its occupation by the Mahometans in 830, and went to Thessalonica, where he embraced the monastic life. Thence he removed to Constantinople, but, in the second Iconoclastic persecution, he seems to have felt no vocation for confessorship, and went to Rome. Taken by pirates, he was for some years a slave in Crete, where he converted many to the Faith; and having obtained his liberty, and returned to the Imperial City, he stood high in the favour, first of S. Ignatius, then of Photius, whom he accompanied into exile. On the death of that great man he was recalled, and gave himself up entirely to Hymnology. A legend, connected with his death, is related of him. A citizen of Constantinople betook himself to the church of S. Theodore in the hope of obtaining some benefit from the intercessions of that martyr. He waited three days in vain; then, just as he was about to leave the church in despair, S. Theodore appeared. "I," said the vision, "and the other Saints, whom the poet Joseph has celebrated in his Canons, have been attending his soul to Paradise: hence my absence from my church." The Eastern Communion celebrates him on the 3rd of April. But of the innumerable compositions of this most laborious writer, it would be impossible to find many which, to Western taste, give the least sanction to the position which he holds in the East. The insufferable tediousness consequent on the necessity of filling eight Odes with the praises of a Saint of whom nothing, beyond the fact of his martyrdom, is known, and doing this sixty or seventy different times,—the verbiage, the bombast, the trappings with which Scriptural simplicity is elevated to the taste of a corrupt Court, are each and all scarcely to be paralleled. He is by far the most prolific of the hymn-writers.
SUNDAY OF THE PRODIGAL SON.
(SEPTUAGESIMA.)
The Sunday before Septuagesima, and Septuagesima itself are, respectively, in the Greek Church, the Sunday of the Pharisee and Publican,—and the Sunday of the Prodigal Son,—those parables forming the Gospel for the day, and serving for the key-note to the offices. The following Troparia are from the Canon at Lauds on Septuagesima. (Ode VI. and Ode VIII. Trop. 2, 3.)
8,8,8,8,8,8
Joseph of the Studium
buthos amartematon.
The abyss of many a former sin
Encloses me, and bars me in:
Like billows my transgressions roll:
Be Thou the Pilot of my soul;
And to Salvation's harbour bring,
Thou Saviour and Thou glorious King!
My Father's heritage abused,
Wasted by lust, by sin misused;
To shame and want and misery brought,
The slave to many a fruitless thought,
I cry to Thee, Who lovest men,
O pity and receive again!
In hunger now,—no more possessed
Of that my portion bright and blest,
The exile and the alien see
Who yet would fain return to Thee.
And save me, LORD, who seek to raise
To Thy dear love the hymn of praise!
With that blest thief my prayer I make,
Remember for Thy mercy's sake!
With that poor publican I cry,
Be merciful, O GOD Most High!
With that lost Prodigal I fain
Back to my home would turn again!
Mourn, mourn, my soul, with earnest care,
And raise to CHRIST the contrite prayer:—
O Thou, Who freely wast made poor,
My sorrows and my sins to cure,
Me, poor of all good works, embrace,
Enriching with Thy boundless grace!
[In Mr. Young's book. Melody of Vater unser im Himmelreich: harmonized by Ch. H. Pink. A striking melody.]
LET OUR CHOIR NEW ANTHEMS RAISE.
7,6,7,6
Joseph of the Studium
A Cento from the Canon for SS. Timothy and Maura; May 3rd.
ton ieron athlophoron.
Let our Choir new anthems raise:
Wake the morn with gladness:
GOD Himself to joy and praise
Turns the Martyrs' sadness:
This the day that won their crown,
Opened Heav'n's bright portal;
As they laid the mortal down,
And put on th' immortal.
Never flinched they from the flame,
From the torture, never;
Vain the foeman's sharpest aim,
Satan's best endeavour;
For by faith they saw the Land
Decked in all its glory,
Where triumphant now they stand
With the victor's story.
Faith they had that knew not shame,
Love that could not languish;
And eternal Hope o'ercame
Momentary anguish.
He Who trod the self-same road,
Death and Hell defeated;
Wherefore these their passions showed
Calvary repeated.
Up and follow, Christian men!
Press through toil and sorrow!
Spurn the night of fear, and then,—
On the glorious morrow!
Who will venture on the strife?
Who will first begin it?
Who will seize the Land of Life?
Warriors, up and win it?
AND WILT THOU PARDON, LORD.
The following Stanzas are a Cento from the Canon for the Monday of the First Tone, in the Paracletice.
6,6,8,6
Joseph of the Studium
ton amartion mou ten plethun.
And wilt Thou pardon, LORD,
A sinner such as I?
Although Thy book his crimes record
Of such a crimson dye?
So deep are they engraved,—
So terrible their fear,
The righteous scarcely shall be saved,
And where shall I appear?
My soul, make all things known
To Him Who all things sees:
That so the LAMB may yet atone
For thine iniquities.
O Thou Physician blest,
Make clean my guilty soul!
And me, by many a sin oppressed,
Restore, and keep me whole!
I know not how to praise
Thy mercy and Thy love:
But deign Thy servant to upraise,
And I shall learn above!
[In Mr. Young's book. Composed by Dr. Schroeder.]
STARS OF THE MORNING.
A Cento from the Canon of the "Bodiless Ones;" Tuesday in the Week of the Fourth Tone.
10,10,10,10
Joseph of the Studium
Stars of the morning, so gloriously bright,
Filled with celestial resplendence and light;
These that, where night never followeth day,
Raise the Trishagion ever and aye:
These are Thy counsellors: these dost Thou own,
GOD of Sabaoth! the nearest Thy throne;
These are Thy ministers; these dost Thou send,
Help of the helpless ones! man to defend.
These keep the guard, amidst Salem's dear bowers:
Thrones, Principalities, Virtues, and Powers:
Where with the Living Ones, mystical Four,
Cherubin, Seraphin, bow and adore.
"Who like the LORD?"—thunders Michael, the Chief:
Raphael, "the Cure of GOD," comforteth grief:
And, as at Nazareth, prophet of peace,
Gabriel, "the Light of GOD," bringeth release.
Then, when the earth was first poised in mid-space,—
Then, when the planets first sped on their race,—
Then, when were ended the six days' employ,—
Then all the sons of GOD shouted for joy.
Still let them succour us; still let them fight,
LORD of angelic hosts, battling for right!
Till, where their anthems they ceaselessly pour,
We with the Angels may bow and adore!
[No. 6 in H. E. C.]
CANON FOR ASCENSION DAY.
This is the crowning glory of the poet Joseph; he has here with a happy boldness entered into the lists with S. John Damascene, to whom, on this one occasion, he must be pronounced superior. I have preserved the alphabetic arrangement, and "Joseph's Ode" at the end. All the Catavasias are in iambics.
ODE I.
7,7,7,7,7,7+i
Joseph of the Studium
anestes triemeros.
Catavasia.
theio kaluphtheis.
After three days Thou didst rise
Visible to mortal eyes:
First the Eleven worshipped Thee,—
Then the rest in Galilee:
Then a cloud in glory bore
Thee to Thine own native shore.
Boldly David poured the strain:
GOD ascends to Heav'n again:
With the trumpet's pealing note
Alleluias round Him float;
As He now, by hard-won right,
Seeks the Fount of purest Light!
Crime on crime, and grief on grief,
Left the world without relief:
Now that aged, languid race,
GOD hath quickened by His grace:
As Thy going up we see,
Glory to Thy Glory be!
Darkness and awe, when Sinai's top he trod,
Taught him of faltering tongue the Law of GOD:
The mist was scattered from his spirit's eye,
He praised and hymned the Maker of the sky,
When He That is and was and shall be, passed by.
ODE III.
8,6,8,6,8,8+i
Joseph of the Studium
eparate tulas.
Catavasia.
errexe gastros.
"Exalt, exalt, the Heavenly Gates,
Ye chiefs of mighty name!
The Lord and King of all things waits,
Enrobed in earthly frame."
So to the higher seats they cry,
The humbler legions of the sky.
For Adam's sake, by Serpent-guile
Distressed, deceived, o'erthrown,
Thou left'st Thy native Home awhile,
Thou left'st the FATHER's Throne:
Now he is decked afresh with grace,
Thou seek'st once more the Heavenly place.
Glad festal keeps the earth today,
Glad festal Heav'n is keeping;
The Ascension-pomp, in bright array,
Goes proudly sky-ward sweeping:
The LORD the mighty deed hath done,
And joined the severed into one.
Her fetters of the barren womb it rent,
It crushed the malice of the insolent,
The cry of her—the prophetess, who brought
A contrite spirit, and a humble thought
To Him, Who bids His Throne by earnest prayer be sought.
ODE IV.
8,7,8,7,8,7+i
Joseph of the Studium
Iesous o zoodotes.
Catavasia.
JESUS, LORD of Life Eternal,
Taking those He loved the best,
Stood upon the Mount of Olives,
And His Own the last time blest:
Then, though He had never left it,
Sought again his FATHER's breast.
Knit is now our flesh to Godhead,
Knit in everlasting bands:
Call the world to highest festal:
Floods and oceans, clap your hands:
Angels, raise the song of triumph!
Make response, ye distant lands!21
Loosing Death with all its terrors
Thou ascended'st up on high;
And to mortals, now Immortal,
Gavest immortality.
As Thine own Disciples saw Thee
Mounting victor to the sky!
Monarch of monarchs, Sole of Sole, to Thee,
WORD, Glorious in Thy FATHER's Majesty,
And sending Thy co-equal SPIRIT bright
To teach, to comfort, and to guide aright,
Thine own Apostles sang: All glory to Thy might!
ODE V.
10,10,10,10+i
Joseph of the Studium
nekrosas ton thanaton.
Catavasia.
Now that Death by death hath found his ending,
Thou dost call to Thee Thy loved Eleven;
And from holy Olivet ascending
On a cloud art carried up to Heaven.
O that wondrous Birth! that wondrous Rising!
That more wondrous mounting to the sky!
So Elias, earthly things despising,
In a fiery chariot went on high.
Parted from Him, still they watched His going:
Why stand gazing thus?' the Angel said:
This same Jesus, all His glory showing,
Shall return to judge the quick and dead.'
Quickened and cleansed, receive remission new
In the descending SPIRIT's fiery dew,
Sons of the Church, and light-formed generation!
For lo! the law goes forth from Sion's nation,
The cloven tongues of flame the PARACLETE's salvation!
ODE VI.
8,6,8,6+10,10,10,10,10,10
Joseph of the Studium
ranatosan emin anothen,
Catavasia.
Oicos.
ta tes ges epi tes ges.
Rain down, ye heav'ns, eternal bliss!
The Cherub-cloud today
Bears JESUS where His Father is,
Along the starry way!
Sundered of old were Heaven and Earth:
But Thou, Incarnate King!
Hast made them one by that Thy Birth,
And this Thy triumphing.
Thy victor-raiment, wherefore red?
What mean the marks of pain
That print Thy form?'—the Angels said,
The ascending Monarch's train.
Very Oblation, by the scourges torn!
Nailed to the bitter Cross, O Virgin-born!
As once the Prophet from the monster's maw,
So now Thy love, accomplishing the Law,
Adam from utter death to perfect Life would draw.
Vanities earthly22 in earth will we lay,
Ashes with ashes, the dust with the clay:
Lift up the heart, and the eye, and the love,
Lift up thyself, to the regions above:
Since the Immortal hath entered of late,
Mortals may pass at the heavenly gate.
Stand we on Olivet: mark Him ascend,
Whose is the glory and might without end;
There, with His own ones, the Giver of Good
Blessing them once more, a little while stood.
"Nothing can part us,—nor distance, nor foes,
Lo! I am for you, and who can oppose?"
ODE VII.
6,6,8,6,8,8,8
Joseph of the Studium
photeine de, phos.
Catavasia.
Wafting Him up on high,
The glorious cloud receives
The LORD of Immortality,
And earth the Victor leaves:
The Heavenly People raise the strain,
The Apostles pour the hymn again;—
GOD of our Fathers, Thou art blest
Ye faithful, tell your joys!
All hearts with gladness bound!
GOD is gone up with a merry noise,—
The LORD with the trumpet's sound!
To Him we cry, by woes once tried,
Now glorious at the FATHER's side,—
GOD of our Fathers, Thou art blest!
Zealous for GOD of yore,
With zeal still Moses burns:
"Come, Heavenly Spirits, and adore
The Victor Who returns;
Rise, Angel legions, rise and sing
The ancient hymn to greet the King,—
GOD of our Fathers, Thou art blest!"
Joined with the trumpet-peal, the din and shout,
Cornet flute, sackbut, dulcimer rang out,
And bade adore the golden deity:
The SPIRIT's gentler voice gives praise to Thee,
O co-eternal One—O consubstantial Three!
ODE VIII.
9,8,9,8,7,5,7,5
Joseph of the Studium
Hirmos. "HIM OF THE FATHER."23(p. 133.)
ton en dusi tais ousiais.
Catavasia.
Of twofold natures, CHRIST, the Giver
Of immortality and love,
Ascendeth to the FATHER's glory,
Ascendeth to the Throne above:
Wherefore He, this glorious morn,
Be by all adored:
Thou That liftest up our horn,
Holy art Thou, LORD!
Slaves are set free, and captives ransomed:
The Nature that He made at first
He now presenteth to the FATHER,
The chains of her damnation burst:
This the cause that He was born,
Adam's race restored:
Thou That liftest up our horn,
Holy art Thou, LORD!
Emptied awhile of all His brightness,
He entered thus the glorious fight;
O'erthrew the foe, mankind exalted
Far above every Pow'r and Might:
Therefore bare He pains and scorn,
Calvary's heart-blood poured:—
Thou That liftest up our horn,
Holy art Thou, LORD!
Praising the LORD they stood, the Martyr Three,
Untouched amidst the fire, and wholly free:
With them associate, let the world's wide frame
To Him Whose healing dew restrained the flame,
Send up the hymn of praise, and magnify His Name!
ODE IX.
10,9,10,9+i
Joseph of the Studium
o ton doreon.
Catavasia.
Exaposteilarion.
Holy gift, surpassing comprehension!
Wondrous mystery of each fiery tongue!
CHRIST made good His Promise in Ascension:
O'er the Twelve the cloven flames have hung!
Spake the LORD, or ere He left the Eleven;
"Here in Salem wait the Gift I send:
Till the PARACLETE come down from Heaven:
Everlasting Guide and Guard and Friend."
O that shame, now ended in that glory!
Pain untold, now lost in joy unknown!
Tell it out with praise, the whole glad story,
Human nature at the FATHER's Throne!
Declare, ye Angel Bands that dwell on high,
How saw ye Him, the Victor, drawing nigh?
What strange new visions burst upon your sight?
One in the form of Man, That claims by right
The very throne of GOD, the unapproached Light!
Eternal! After Thine own will
Thou born in time would'st be:
After the self-same counsel still
Was Thine Epiphany:
Thou in our flesh didst yield Thy breath,
Immortal GOD, for man:
Thou by Thy death didst conquer Death,
Through Thine Almighty plan:
Thou, rising Victor to the sky,
Fill'st Heav'n and earth above:
And send'st the Promise from on high,
The SPIRIT of Thy love!
Theoctistus of the Studium.
+ circ. A.D. 890.
He is said to have been the friend of S. Joseph; but is only known to us by the "Suppliant Canon to JESUS," to be found at the end of the Paracletice. The following is a Cento formed from it.
7,6,7,6,8,8,7,7
Theoctistus of the Studium, 890
Iesou glukutate.
JESU, Name all names above,
JESU, best and dearest,
JESU, Fount of perfect love,
Holiest, tenderest, nearest;
JESU, source of grace completest,
JESU purest, JESU sweetest,
JESU, Well of power Divine,
Make me, keep me, seal me Thine!
JESU, open me the gate
That of old he entered,
Who, in that most lost estate,
Wholly on Thee ventured;
Thou, Whose Wounds are ever pleading,
And Thy Passion interceding,
From my misery let me rise
To a Home in Paradise!
Thou didst call the Prodigal:
Thou didst pardon Mary:
Thou Whose words can never fall,
Love can never vary:
LORD, to heal my lost condition,
Give—for Thou canst give—contrition,
Thou canst pardon all mine ill
If Thou wilt: O say, "I will!"
Woe, that I have turned aside
After fleshly pleasure!
Woe, that I have never tried
For the Heavenly Treasure!
Treasure, safe in Home supernal;
Incorruptible, eternal!
Treasure no less price hath won
Than the Passion of The SON!
JESU, crowned with Thorns for me,
Scourged for my transgression,
Witnessing, through agony,
That Thy good confession!
JESU, clad in purple raiment,
For my evils making payment;
Let not all Thy woe and pain,
Let not Calvary, be in vain!
When I reach Death's bitter sea
And its waves roll higher,
Help the more forsaking me
As the storm draws nigher:
JESU, leave me not to languish,
Helpless, hopeless, full of anguish!
Tell me,—"Verily I say,
Thou shalt be with Me today!"
Metrophanes of Smyrna.
+circ. A.D. 910.
He was Bishop of that See towards the close of the ninth century, and is principally famous for his Canons in honour of the Blessed TRINITY,—eight in number, one to each Tone. They are sung at Matins on Sundays: and if the writer has not always been able to fuse his learning and orthodoxy into poetry, nor yet to escape the tautology of his brother bards, these compositions are stately and striking. Metrophanes was a vigorous supporter of S. Ignatius; and the partisan of Rome in her contest with Photius.
It would be impossible, without wearying the reader, to translate the whole of one of the Triadic Canons; but a Cento from one of them may not be unacceptable.
O UNITY OF THREEFOLD LIGHT.
From the Canon for Sunday of the Second Tone.
8,6,8,6
Metrophanes of Smyrna, 910
triphenges Monas thearchike.
O Unity of Threefold Light,
Send out Thy loveliest ray,
And scatter our transgressions' night,
And turn it into day;
Make us those temples pure and fair,
Thy glory loveth well,
The spotless tabernacles, where
Thou may'st vouchsafe to dwell!
The glorious hosts of peerless might
That ever see Thy Face,
Thou mak'st the mirrors of Thy Light,
The vessels of Thy grace:
Thou, when their wondrous strain they weave,
Hast pleasure in the lay:
Deign thus our praises to receive,
Albeit from lips of clay!
And yet Thyself they cannot know,
Nor pierce the veil of light
That hides Thee from the Thrones below,
As in profoundest night:
How then can mortal accents frame
Due tribute to the King?
Thou, only, while we praise Thy Name,
Forgive us as we sing!
Beyond Metrophanes, it will not be necessary to carry our translations. The following names may, however, be mentioned.
Euthymius
+ A.D. 910.
Euthymius, usually known as Syngelus, (the same as Syncellus, the confidential Deacon of the Patriarch of Constantinople,) who died about 916, is the author of a Penitential Canon to S. Mary, which is highly esteemed in the East. It would scarcely, however, be possible to make even a Cento from it which would be acceptable to the English reader.
Leo VI.
+ A.D. 917.
Our next name is that of a Royal Poet, Leo VI., the Philosopher, who reigned from 886 to 917, and left behind him the Idiomela, or detached stanzas, on the Resurrection, sung at Lauds. They are better than might have been expected from an imperial author, and the troubler of the Eastern Church by a fourth marriage.
The same thing may be said of the Exaposteilaria of his son, Constantine Porphyrogenitus, whose life lasted till 959.
John Mauropus
+ A.D. 1060.
John Mauropus, Metropolitan of Euchaïta, sometimes called the last of the Greek Fathers, left a number of hymns, printed at Eton in 1610; and if not boasting much poetical fire, at least graced with a gentle and Isocratean eloquence. As they have not been employed by the Church, they claim no further notice here.
With this Metropolitan, Greek Hymnology well-nigh ceased: at least the only other name that need be mentioned is that of Philotheus, Patriarch of Constantinople, who died in 1376. This man, the warm supporter of the dogma of the Uncreated Light, was the composer of several stanzas for Orthodoxy Sunday, and the Canon for July 16th, on the Holy Fathers: both in the very worst taste.
APPENDIX
S. Stephen the Sabaite
A.D. 725—A.D. 794.
S. Stephen, called the Sabaïte, from the monastery of S. Sabas, was the nephew of S. John Damascene, who placed him in that house. He was then ten years of age: he passed fifty-nine years in that retreat; and was the earliest of the hymnographers who lived to see the final restoration of Icons. He has left but few poetical compositions. The two best are those on the Martyrs of the monastery of S. Sabas—(March 20th)—on which a monk of that house would be likely to write con amore; and on the Circumcision. His style seems formed on that of S. Cosmas, rather than on that of his own uncle. He is not deficient in elegance and richness of typology, but exhibits something of sameness, and is occasionally guilty of very hard metaphors, as when he speaks of "the circumcision of the tempest of our souls." He is commemorated on the 13th of July.
IDIOMELA IN THE WEEK OF THE FIRST OBLIQUE TONE.
These Stanzas, which strike me as very sweet, are not in all the editions of the Octoechus.23
8,5,8,3
Stephen the Sabaite (725-794)
kopon te kai kamaton.
Art thou weary, art thou languid,
Art thou sore distrest?
"Come to me"—saith One—"and coming,
Be at rest!"
Hath He marks to lead me to Him,
If He be my Guide?
"In His Feet and Hands are Wound-prints,
And His Side."
Is there Diadem, as Monarch,
That His Brow adorns?
"Yea, a Crown, in very surety,
But of Thorns!"
If I find Him, if I follow,
What His guerdon here?
"Many a sorrow, many a labour,
Many a tear."
If I still hold closely to Him,
What hath He at last?
"Sorrow vanquished, labour ended,
Jordan past!"
If I ask Him to receive me,
Will He say me nay?
"Not till earth, and not till Heaven
Pass away!"
Finding, following, keeping, struggling,
Is He sure to bless?
"Angels, Martyrs, Prophets, Virgins,
Answer, Yes!"
[No. 4. in Mr. Sedding's book: also No. 4. in H. E. C. Both very sweet melodies;—but that in H. E. C., which gives a different version of the 4th line throughout, is, to my mind, singularly touching.]
THE PILGRIMS OF JESUS.
7,6,7,6
Joseph of the Studium
O happy band of pilgrims,
If onward ye will tread
With JESUS as your Fellow
To JESUS as your Head!
O happy, if ye labour
As JESUS did for men:
O happy, if ye hunger
As JESUS hungered then!
The Cross that JESUS carried
He carried as your due:
The Crown that JESUS weareth
He weareth it for you.
The Faith by which ye see Him,
The Hope, in which ye yearn,
The Love that through all troubles
To Him alone will turn,—
What are they, but vaunt-couriers
To lead you to His Sight?
What are they, save the effluence
Of Uncreated Light?
The trials that beset you,
The sorrows ye endure,
The manifold temptations
That Death alone can cure,—
What are they, but His jewels
Of right celestial worth?
What are they but the ladder,
Set up to Heav'n on earth?
O happy band of pilgrims,
Look upward to the skies:—
Where such a light affliction
Shall win you such a prize!
THE RETURN HOME.
6,6,6,6,8,8
Joseph of the Studium
1st ed. adds: A Cento from the Canon of S. John Climacos.
Safe home, safe home in port!
—Rent cordage, shattered deck,
Torn sails, provisions short,
And only not a wreck:
But oh! the joy upon the shore
To tell our voyage-perils o'er!
The prize, the prize secure!
The athlete nearly fell;
Bare all he could endure,
And bare not always well:
But he may smile at troubles gone
Who sets the victor-garland on!
No more the foe can harm
No more of leaguered camp,
And cry of night-alarm,
And need of ready lamp:
And yet how nearly he had failed,—
How nearly had that foe prevailed!
The lamb is in the fold
In perfect safety penned:
The lion once had hold,
And thought to make an end:
But One came by with Wounded Side,
And for the sheep the Shepherd died.
The exile is at Home!
—O nights and days of tears,
O longings not to roam,
O sins, and doubts, and fears,—
What matter now (when so men say)
The King has wiped those tears away?
O happy, happy Bride!
Thy widowed hours are past,
The Bridegroom at thy side,
Thou all His own at last!
The sorrows Of thy former cup
In full fruition swallowed up!
[No. 5 in H. E. C. This, of all the melodies written for, or adapted to, these hymns, is my own especial favourite. One feels that the anonymous writer of such a plaintive, yet soothing, melody, must have been one—to quote Archbishop Trench's words with regard to the author of Veni, Sancte Spiritus,—acquainted with great sorrows, but also with great consolations.]
Indexes
Subject Index
Adam of St. Victor, [24]H3a-p0.1
Anatolius, Saint, [25]Anatol-p0.1
Andrew of Crete, Saint, [26]andrew-p0.1
Canon, in Greek Hymnody, [27]intro4-p0.1
Cosmas, Saint, [28]cosmas-p0.1
Euthymius, [29]euthymis-p0.1
Germanus, Saint, [30]Germanic-p0.1
Hirmos, in Greek Hymnody, [31]intro2-p0.1
Hymnody, Greek, [32]Intro-p0.1
John Damascene, Saint, [33]johndmsc-p0.1
John Mauropus, [34]mauropus-p0.1
Joseph of the Studium, Saint, [35]joseph-p0.1
Leo VI, [36]leo-p0.1
Methodius I, Saint, [37]method_1-p0.1
Metrophanes of Smyrna, [38]metropha-p0.1
Ode, in Greek Hymnody, [39]intro3-p0.1
Sequence, in Latin Hymnody, [40]intro5-p0.1
Stephen the Sabaite, Saint, [41]StephenS-p0.1
Tarasius, Saint, [42]tarasius-p0.1
Theoctistus of the Studium, [43]theoctis-p0.1
Theophanes, Saint, [44]theophan-p0.1
Troparion, in Greek Hymnody, [45]intro2-p0.2
Index of Scripture References
Exodus
[46]15:1-18
Deuteronomy
[47]33
1 Samuel
[48]2:1-11
Psalms
[49]18:9 [50]102:16 [51]119:13
Isaiah
[52]26:9-20
Jonah
[53]2:2-9
Habakkuk
[54]3 [55]3:3
Matthew
[56]23:6
Luke
[57]1:46-55 [58]2:68-79 [59]21:18
John
[60]8:5 [61]8:16 [62]17:20
Romans
[63]6:13
Ephesians
[64]5:14
Titus
[65]3:2
Hebrews
[66]12:13
Revelation
[67]4:8
Index of Greek Words and Phrases
* Autar ego: [68]1 * egeire o katheudon, kai anasta ek ton nekron epiphausei soi o Christos. : [69]1 * eikadi ouranou eis xenien Xene elthe tetarte. ton panariston en asketais Makarion kudaino; : [70]1 * megala kai Thamasta ta erga sou, Kurie o Theos o pantokrator dikaiai kai alethinai ai odoi sou, o basileus ton ethnon.: [71]1 * Aspidas, ossai aristai eni strato ede megistai.: [72]1 * Asteos aithomenoio theon de : [73]1 * Deute apantes pistoi.: [74]1 * Deute poma piomen.: [75]1 * Deute teleutaion aspasmon domen.: [76]1 * Ek gar Orestao tisis essetai Atre: [77]1 * Ek d Elene thalamoio thuodeos upsorophoio.: [78]1 * Enthad een Klumene, Ianeira kai Iphianassa.: [79]1 * Espete nun moi, Mousai, Olumpia domat echousai: [80]1 * Echthistos d Achilei malist en, ed Odusei: [81]1 * Eo ti possin te pexei kai chersi : [82]1 * Thalassas to eruthraiou telagos, abrochois ichnesin, o palaios pezeusas Israel, staurotupois Moseos chersi, tou Amalek ten dunamin, en te eremo etroposato.: [83]1 * Theos on eirenes.: [84]1 * Thrix ek tes kepsales umon ou me apoletai.: [85]1 * Iesou glukutate.: [86]1 * Iesous o zoodotes.: [87]1 * Iesous uper tou kosmou.: [88]1 * Nemertes te kai Apseudes kai Kallianassa: [89]1 * O Kurios erchetai.: [90]1 [91]2 * O paidas ek kaminou.: [92]1 * Ou men gar meizon kleos aneros, ophra ken esin: [93]1 * Pasi de theke ponon, polloisi de kede epheken: [94]1 * Pothen arxomai threnein;: [95]1 * Rabdos ek tes rizes.: [96]1 * Reia doakrinosin, epei ke nomo migeosin.: [97]1 * Timotheon ton Apostolon, asmasitoisde gerairo;: [98]1 * Ton d Elene muthoisi proseuda meilichioisi.: [99]1 * Charisterion oden.: [100]1 * Christos gennatai doxasate.: [101]1 * O philoi, aneres este, kai alkimon etor elesthe.: [102]1 * Oide a· echos d& 183; o eirmos: [103]1 * Os Achileus Troessi ponon kai kedea theken: [104]1 * Os ephath oi d eschonto maches, aneo t egenonto.: [105]1 * a.: [106]1 * anax esom emeteroio.: [107]1 * anastaseos emera.: [108]1 * anestes triemeros.: [109]1 * aristai: [110]1 * asomen pantes laoi.: [111]1 * aute e klete.: [112]1 * b.: [113]1 * ballei udor eis ton niptera, kai erxato niptein.: [114]1 * buthos amartematon.: [115]1 * g.: [116]1 * d.: [117]1 * e menis aneken.: [118]1 * eesin: [119]1 * ei kai ta paronta.: [120]1 * eis ton Orthron: [121]1 * ek nukros orthrizontes.: [122]1 * ekplettomai sou tous logous Zacharia,: [123]1 * eparate tulas.: [124]1 * epi tes theias phulakes.: [125]1 * errexe gastros.: [126]1 * euron philon komatake: [127]1 * echousai: [128]1 * ephesteken e emera.: [129]1 * zopheras trikumias.: [130]1 * thaumatos uperphuous e drosobolos.: [131]1 * theio kaluphtheis.: [132]1 * idao.: [133]1 * kath ekasten emeran: [134]1 * kath oper tetragonake.: [135]1 * kai peri ton pisteusonton dia tou logou auton.: [136]1 * kai ta mele umon opla dikaiosunes.: [137]1 * kai tas protokathedrias en tais sunagogais.: [138]1 * kai ton monotropounton de, plen en eremou tropois.: [139]1 * kai trochias orthas poiesate tois posin umon.: [140]1 * katelthes en tois katotatois.: [141]1 * kopon te kai kamaton.: [142]1 * mega kai paradoxon Thauma.: [143]1 * mega to musterion.: [144]1 * megistai: [145]1 * melpo se, klema tes nomtes ampelou.: [146]1 * me dia thuras bainein de lego tous kleptabbadas,: [147]1 * medena blasphemein, amachous einai, epieikeis.: [148]1 * mousai: [149]1 * musterion zenon.: [150]1 * nekrosas ton thanaton.: [151]1 * oi paides eusebeia.: [152]1 * oikoio : [153]1 * orthrisomen orthrou batheos.: [154]1 * ou gar blepeis tous parattontas.: [155]1 * ouk esti [n] doulos meizon tou kurion autou.: [156]1 * pantas osoi para ta nomima drosi ton bion,: [157]1 * poiemata: [158]1 * ranatosan emin anothen,: [159]1 * splanchnon Ionan.: [160]1 * stereoson me, Christe.: [161]1 * ta tes ges epi tes ges.: [162]1 * tas edras tas aionias.: [163]1 * ten emeran dielthon.: [164]1 * ten emeran ten phrikten.: [165]1 * to mega musterion.: [166]1 * ton arton emon ton epiousion didou.: [167]1 * ton en dusi tais ousiais.: [168]1 * ton theoremona Gregorion ton aiodimon ado;: [169]1 * triphenges Monas thearchike.: [170]1 * truphes methexein axioson me, Truphon& 183;: [171]1 * to Basilei kai Despote.: [172]1 * to pro ton aionon.: [173]1 * ton amartion mou ten plethun.: [174]1 * ton ieron athlophoron.: [175]1 * choros Israel.: [176]1 * chostous, enkleistous, elkontas theria, stelobatas,: [177]1 * o ton doreon.: [178]1 * pheronumon se tou Theou doron sebo: [179]1 * photeine de, phos.: [180]1 * photizou, photizou.: [181]1
Index of Pages of the Print Edition
[182]1 [183]2 [184]3 [185]4 [186]5 [187]13 [188]14 [189]15 [190]16 [191]17 [192]18 [193]19 [194]20 [195]21 [196]22 [197]23 [198]25 [199]26 [200]27 [201]28 [202]29 [203]30 [204]31 [205]32 [206]33 [207]34 [208]35 [209]36 [210]37 [211]38 [212]39 [213]40 [214]41 [215]42 [216]43 [217]44 [218]45 [219]46 [220]47 [221]48 [222]49 [223]50 [224]51 [225]52 [226]53 [227]54 [228]55 [229]56 [230]57 [231]58 [232]59 [233]60 [234]61 [235]62 [236]63 [237]8 [238]9 [239]10 [240]64 [241]65 [242]13a [243]66 [244]67 [245]68 [246]69 [247]70 [248]71 [249]72 [250]73 [251]74 [252]75 [253]76 [254]77 [255]78 [256]79 [257]80 [258]81 [259]82 [260]83 [261]84 [262]30a [263]31a [264]32a [265]85 [266]86 [267]87 [268]88 [269]89 [270]90 [271]91 [272]92 [273]93 [274]94 [275]95 [276]96 [277]97 [278]98 [279]99 [280]100 [281]101 [282]102 [283]103 [284]104 [285]105 [286]106 [287]107 [288]108 [289]109 [290]110 [291]111 [292]112 [293]113 [294]114 [295]115 [296]116 [297]117 [298]118 [299]119 [300]120 [301]121 [302]122 [303]123 [304]124 [305]125 [306]126 [307]127 [308]128 [309]129 [310]130 [311]131 [312]132 [313]133 [314]134 [315]135 [316]136 [317]137 [318]138 [319]139 [320]140 [321]141 [322]142 [323]143 [324]144 [325]145 [326]146 [327]147 [328]148 [329]149 [330]150 [331]151 [332]152 [333]153 [334]154 [335]155 [336]156 [337]157 [338]158 [339]159 [340]160 [341]161 [342]162 [343]163 [344]164 [345]165 [346]166 [347]167 [348]168 [349]169 [350]170 [351]171 [352]172 [353]173 [354]174 [355]175 [356]176 [357]177 [358]178 [359]179 [360]180 [361]181 [362]182 [363]183 [364]184 [365]185 [366]186 [367]187 [368]188 [369]189 [370]190 [371]191 [372]192 [373]193 [374]194 [375]195 [376]196 [377]197 [378]198 [379]199 [380]200 [381]201 [382]202 [383]203 [384]204 [385]205 [386]206 [387]207 [388]208 [389]209 [390]21O [391]211 [392]212 [393]213 [394]214 [395]215 [396]216 [397]217 [398]218 [399]219 [400]220 [401]221 [402]222 [403]223 [404]224 [405]225 [406]226 [407]227 [408]228 [409]229 [410]230 [411]231 [412]232 [413]233 [414]234 [415]235 [416]236 [417]237 [418]238 [419]239 [420]240 [421]241 [422]242 [423]243 [424]244 [425]245 [426]246 [427]247 [428]248 [429]249 [430]250
This document is from the Christian Classics Ethereal generated on demand from ThML source.
References
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file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#intro5 16. file:///ccel/winkworth/singers.notker.html 17. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#intro3 18. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#intro3 19. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#H10 20. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#H11 21. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#H12 22. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#H13 23. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#H25 24. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#H3a-p0.1 25. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#Anatol-p0.1 26. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#andrew-p0.1 27. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#intro4-p0.1 28. file:///ccel/n/neale/easternhymns/cache/easternhymns.html3#cosmas-p0.1 29. 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14 notes
- 11 1st ed.: From earth unto
- 12 1st ed.: fruit
- 10 He was called Ibn-Mansur, from the name of his father.—Assemani, Bib. Orient. ii. 97. R. F. L.
- 13 The reference is, of course, to Psalm 18:9:—"He bowed the Heavens also, and came down."
- 14 The reference is to the Song of Habakkuk; [3:3], where the LXX. give—"GOD shall come from Teman, and the Holy from the thick and shady mountain of Paran."
- 15 1st ed. reverses the order of the previous two pairs of lines.
- 16 1st ed.: Behold! the Virgin, prophecy sustaining,
- 17 1st ed.: Virgin still
- 18 1st ed.: LORD Jehovah
- 19 This is from the magnificent Emmanuel Ode sung at Great Compline on high festivals.
- 20 This paragraph is in 1st. ed. only.
- 21 1st ed. line order: Know, O world, this highest festal:Floods, ...Angels, ... Make response, ...For our flesh is knit to Godhead, Knit in, ...
- 22 1st ed.: Things of the earth
- 23 [1st ed. adds: I copy from a dateless Constantinopolitan book.]