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OGDENSBURa

text with English prose translation, with a triple Alle- luia preceding and following the hymn. As given in hymniils, however, this triple Alleluia is sung also be- tween the stanzas (see "The Roman Hymnal", New York, 1S84, p. 200). In Lalanne, "Recueil d'anciena et de nouveaux cantiques not(5s" (Paris, 1886, p. 223) greater particularity is indicated in the distribution of the stanzas and of the Alleluias. The triple Alleluia is sung by one voice, is repeated by the choir, and the solo takes up the first stanza with its Alleluia. The choir than sings the trijile Alleluia, the second stanza with its Alleluia, and repeats the triple Alleluia. The alternation of solo and chorus thus continues, until the last stanza with its ,\lleluia, followed by the triple Alleluia, is sung by one voice. " It is scarcely possible for any one, not acquainted with the melody, to imag- ine the jubilant effect of the triumphant Alleluia at- tached to apparently less important circumstances of the Resurrection: e. g., St. Peter's being outstripped by St. John. It seems to speak of the majesty of that event, the smallest portions of which are worthy to be so chronicled" (Neale, "Medieval Hymns and Se- quences", 3rd ed., p. 163). The rhythm of the hymn is that of number and not of accent or of classical quantity. The melody to which it is sung can scarcely be divorced from the modern lilt of triple time. As a result, there is to English ears a very frequent conflict between the accent of the Latin words and the real, however unintentional, stress of the melody; e. g.: Et Milrid Magdalend, Sed J6anne^ Apostolus, Ad s6pul- chriim venlt priiis, etc. A number of hymnals give the melody in plain-song notation, and (theoretically, at least) this would permit the accented syllables of the Latin text to receive an appropriate stress of the voice. Commonly, however, the hymnals adopt the modern triple time (e. g., the "Nord-Sterns Ftihrers zur See- ligkeit", 1671; the "Roman Hymnal", 1884;"Hymns Ancient and Modern", rev. ed.). Perhaps it was this conflict of stress and word-accent that led Neale to speak of the "rude simplicity" of the poem and to as- cribe the hymn to the twelfth century in the Contents- page of his volume (although the note prefixed to his own translation assigns the hymn to the thirteenth century)- Migne, "Diet, de Liturgie" (s. v. Pdques, 959) also declares it to be very ancient. It is only very recently that its authorship has been discovered, the "Diet, of Hymnology " (2nd ed., 1907) tracing it back only to the year ICTO, although Shipley ("Annus Sanctus", London, 1884, p. xxiii) found it in a Roman Processional of the sixteenth century.

The hymn is assigned in the various French Parois- siens to the Benediction of the Blessed Sacrament, on Easter Sunday. There are several translations into English verse by non-Catholics. The Catholic trans- lations comprise one by an anonymous author in the "Evening Office", 1748 ("Young men and maids, re- joice and sing"). Father Caswall's "Ye sons and daughters of the Lord" and Charles Kent's "O maids and striphngs, hear love's story ", all three being given in Shipley, "Annus Sanctus". The Latin texts vary both in the arrangement and the wording of the stan- zas; and the plain-song and modernized settings also vary not a httle.

Gastou^, L'Ofilii, ten ariointt, son auleur in Tribune de Sainl- O'cttom, April, 1907, pp. 82-90, discusses the origin, autlior.iliip, text, melody; Hymns Ancient and Modern, historical edition (Lon- don. 1909.) No. 146, Latin and English cento, comment.; March Latin tlymni, with English Notes (New York. 1875) gives (p. 206) the Latm text with the same arrangement of stanzas as found in OcLD. The Book of Hymns (Edinburgh, 1910), 33, and in the Liber Vsualis (No. 700, Tournai. 1908), 67; a different arrange- ment IS followed by The Roman Hymnal (p. 201) ; Gu^ranoeb, LUuroical Year, Paschal Time, part I (Dublin, 1871), 190- Offices de I'Eatiae (Retms-Camhrai ed., Paris, 1887), 202; Lalanne, Re- cuetl (Pans, 1886), 223; Les principaux chants lHurgiques con- formaauchant puhlie par Pierre Valfray en iee9in modern nota- tion (Pans, 187.5), 114; the Paroissien Noli (Quebec, 1903), 128, contains another arrangement. Where the same arrangement of Btanzas is found, the texts have different readings; the works cited exniDit many variations in melody.

H. T. Henbt.

Ogdenaburg (Ogdensbuiigdensis), Diocese op, comprises the northern towns of Herkimer and Hamil- ton counties, with the counties of Lewis, Jefferson, St. Lawrence, Franklin, Clinton, and I'^ssex in New York. On the north and east it is bounded by Canada and Vermont and by Lake Ont;irio on the west. It covers 12,036 scj. miles, to a great extent occupied by the wooded wilderness of the Adirondack Mountains which, however, of late is rapidly opening up for summer resorts and tuberculosis sanatoria. The soil is mostly rocky and sandy and it supports but a rela- tively small population which is decreasing in the rural districts, but slowly increasing in industrial and iron mining centres.

The territory was formerly the scene of frequent bloody conflicts between the Iroquois and the Hurons and Algonquins, and also between the French and the British. In 1749 the Sulpician, Francis Picquet, es- tablished on the banks of the St. Lawrence, where Ogdensburg now is located, the Fort of the Presenta- tion, to protect the Christian Mohawks, who were, however, scattered by the English ten years later. There is still a reservation called St. Regis, partly in Canada (with about 2000 Indians), partly in the State of New Y'ork (with about 1200), where the descendants of the former savage tribes of the country. Christian- ized in the seventeenth century and still nearly all Catholics, worship together and sing the choral part of the Divine services in Iroquois. The first white settlers were Protestants from New England. It was only towards 1790 that Acadian Catholic immigrants occupied lands around Corbeau, now Cooperville, near Lake Champlain, where they were occasionally vis- ited by missionaries from Fort La Prairie, Canada. In 1818, a colony of French and German Catholics was brought to Jefferson County by Count Leray de Chaumont, who built for them, and also for an Irish settlement, several Catholic churches. At the same time Irish and French Canadian immigrants began to arrive and soon there arose Catholic missions in various parts of the future diocese which still belonged to New York.

The first congregations were formed at Ogdensburg in 1827 by Father Salmon, at Carthage by Father Patrick Kelly, at Cooperville in 1818 by F'ather Mignault, at Plattsburg in 1828 by Father Patrick McGilligan, at Hogansburg in 1836 by Rev. John McNulty. Bishops Dubois, Hughes, and McCloskey visited these parishes and others that were arising in the lumbering and mining districts of the region. After the Papmeau rebellion in Canada (1838) many Canadian Catholics settled on American soil, and soon after the famine brought thousands of Irish emi- grants into the territory. Bishop Hughes erected in 1838 a theological seminary at Lafargeville near Clayton; but it was transferred in 1840 to Fordham near New York. The Catholic Summer School of America, commenced at New London in 1892, was in 1893 definitely located at Plattsburg and has met with great success. It is a place of learning and rec- reation for thousands of Catholics of the surround- ing country. Attendance at its courses procures teaching diplomas in the State of New York.

The diocese was separated from the Diocese of Albany on 15 February, 1872. The first bishop was the Rt. Rev. Edgar P. Wadhams, b. 1817 at Lewis, Essex County. He was a convert from the Episcopalian Church, in which he had been a deacon. He was rector of the cathedral and Vicar-General of Albany, when called to organize Northern New York into a new diocese. He was consecrated at Albany on 5 May, 1872, by Archbishop, later Cardinal, McCloskey. Bishop Wadhams increased the number of parishes and priests and introduced several religious communities; he founded Catholic schools and erected an orphan asy- lum, a hospital, and an aged people's home. At his death, 5 December, 1891, the churches and chapels