Page:The glory of Paradise a rhythmical hymn.djvu/22

 NOTES AND VARIOUS READINGS.

works were first collected and edited by Constantine Cajetan, Rome, 1606–1615, out of zeal, no doubt, for the reputation of the Benedictine Order, a fourth volume being added in 1640. The three volumes were reprinted, with some additions, at Leyden, 1623, and the whole was republished at Paris, 1642 and 1643. In the readings of this Hymn there is a considerable variety. I have adopted, for the most part, those of the Leyden edition; but great improvements are obtained in vv. 14 and 40, by referring to the MS. preserved in the Imperial Library at Paris (Daniel, Th. H. vol iv. p. 203). V. 1. Trench reads avida; all other editions arida (Psa. xlii i. 2). The author of "The Story of a Hymn," Excelsior, vol. i. p. 270 (Nisbet, 1854), quotes the following ancient translation, dated 1601:—

He traces to Damiani's hymn, as the first source, all those relating to "The New Jerusalem" in modern times. Strange that, though the "De Gloriâ" was never chanted in the Church of Rome, its poetry should thus have been perpetuated, and in such a variety of forms, in the worship of congregations so far removed from her communion. V. 7 (Tr.) The precious stones of the foundations of the walls of the city (Rev. xxi. 19, 20) are to be compared with those of the high priest's breast-plate (Exod. xxxix. 10–14). V. 14. All editions, save the "Liber Meditationum" of Augustine, have "flos perptuuas rosarum." The Paris MS. has purpureus, which is much better, and agrees with Damiani's own words, quoted in our preface, p. iv. V. 21 (Tr.) I have here illustrated the Cardinal's words with a beautiful thought of his own. In the history of the creation he says there is no mention of "the evening and the morning" of the seventh day. The Sabbath, like Melchisedec, was to be without beginning of days or end of life. "Nam et in ipso mundi nascentis exordio, cum unumquemque diem Scriptura mane præfigat, et vespere; jam cum ad Sabbatum pervenit, neutrum horum nominat, ut illud quasi sine initio esso vel fine prorsus ostendat." Letter to Hildebrand and Stephen, (Ep. II. v.) V. 30. Compare Isaiah xii. 3:—"With joy shall ye draw water out of the well of salvation;" also John iv. 10, and vii. 37, 38. V. 31. All but the Leyden edition have existendi; exeuntes is to be preferred, the meaning being