August 15 — Assumption of the Most Blessed Virgin

"To-day the Virgin Mary ascended to heaven; "rejoice, for she reigns with Christ for ever."1 The Church will close her chants on this glorious day with this sweet antiphon which resumes the object of the feast and the spirit in which it should be celebrated.

No other solemnity breathes, like this one, at once triumph and peace ; none better answers to the enthusiasm of the many and the serenity of souls consummated in love. Assuredly that was as great a triumph when our Lord, rising by his own power from the tomb, cast hell into dismay; but to our souls, so abruptly drawn from the abyss of sorrows on Golgotha, the suddenness of the victory caused a sort of stupor to mingle with the joy of that greatest of days. In presence of the prostrate Angels, the hesitating Apostles, the women seized with fear and trembling, one felt that the divine isolation of the Conqueror of death was perceptible even to his most intimate friends, and kept them, like Magdalene, at a distance.

Mary's death, however, leaves no impression but peace; that death had no other cause than love.

1 Magniticat Ant. for 2nd Vesp.

PENT. IV. 2 C

Being a mere creature, she could not deliver herself from that claim of the old enemy; but leaving her tomb filled with flowers, she mounts up to heaveu, flowing with delights, leaning upon her Beloved. Amid the acclamations of the daughters of Sion, who will henceforth never cease to call her blessed, she ascends surrounded by choirs of heavenly spirits joyfully praising the Son of God. Nevermore will shadows veil, as they did on earth, the glory of the most beautiful daughter of Eve. Beyond the immovable Thrones, beyond the dazzling Cherubim, beyond the flaming Seraphim, onward she passes, delighting the heavenly city with her sweet perfumes. She stays not till she reaches the very confines of the Divinity ; close to the throne of honour where her Son, the King of ages, reigns in justice and in power ; there she is proclaimed Queen, there she will reign for evermore in mercy and in goodness.

Here on earth Libanus and Amana, Sanir and Hermon dispute the honour of having seen her rise to heaven from their summits ; and truly the whole world is but the pedestal of her glory, as the moon is her footstool, the sun her vesture, the stars of heaven her glittering crown. "Daughter of Sion, "thou art all fair and sweet,"2 cries the Church, as in her rapture she mingles her own tender accents with the songs of triumph : " I saw the beautiful " one as a dove rising up from the brooks of waters ; "in her garments was the most exquisite odour; and " as in the days of spring, flowers of roses surrounded " her and lilies of the valley."3

The same freshness breathes from the facts of Bible history wherein the interpreters of the sacred Books see the figure of Mary's triumph. As long

1 Cant viii. 5.

2 Mag. Ant. of 1st Veap.

3 1st Resp. of Matins fr. Cant. v. 12 and Eccli. 1. 8. as this world lasts a severe law protects the entrance to the eternal palace ; no one, without having first laid aside the garb of flesh, is admitted to contemplate the King of heaven. There is one, however, of our lowly race, whom the terrible decree does not touch; the true Esther, in her incredible beauty, advances without hindrance through all the doors. Full of grace, she is worthy of the love of the true Assuerus ; but on the way which leads to the awful throne of the King of kings, she walks not alone: two handmaids, one supporting her steps, the other holding up the long folds of her royal robe, accompany her; they are the angelic nature and the human, both equally proud to hail her as their mistress and lady, and both sharing in her glory.

If we go back from the time of captivity, when Esther saved her people, to the days of Israel's greatness, we find our Lady's entrance into the city of endless peace, represented by the Queen of Saba coming to the earthly Jerusalem. While she contemplates with rapture the magnificence of the mighty prince of Sion, the pomp of her own retinue, the incalculable riches of the treasure she brings, her precious stones and her spices, plunge the whole city into admiration. TJiere was brought no more, says the Scripture, such abundance of spices as these which the Queen of Saba gave to King Solomon.

The reception given by David's son to Bethsabee, his mother, in the third Book of Kings, no less happily expresses the mystery of to-day, so replete with the filial love of the true Solomon. Then Bethsabee came to King Solomon .... and the king arose to meet her, and bowed to her, and sat down upon his throne: and a throne was set for the

. 1 3 Kings x. 10.

S90 king* 8 mother : and she sat on his right hand. O Lady, how exceedingly dost thou surpass all the servants and ministers and friends of God! "On " the day when Gabriel came to my lowliness/' are the words St. Ephrem puts into thy mouth, " from "handmaid I became Queen; and I, the slave of " thy divinity, found myself suddenly the mother of " thy humanity, my Lord and my Son ! O Son of " the King who hast made me his daughter, 0 thou " heavenly One, who thus bringest into heaven this "daughter of earth, by what name shall I call "thee?"2 The Lord Christ himself answered; the God made Man revealed to us the only name which fully expresses him in his two-fold nature: he is called The Son. Son of Man as he is Son of God, on earth he has only a Mother, as in heaven he has only a Father. In the august Trinity he proceeds from the Father, remaining consubstantial with him ; only distinguished from him in that he is Son; producing together with him, as one Principle, the Holy Ghost. In the external mission he fulfils by the Incarnation to the glory of the Blessed Trinity, — communicating to his humanity the manners, so to say, of his Divinity, as far as the diversity of the two natures permits, — he is in no way separated from his Mother, and would have her participate even in the giving of the Holy Ghost to every souL This ineffable union is the foundation of all Mary's greatnesses, which are crowned by to-day's triumph. The days within the Octave will give us an opportunity of showing some of the consequences of this principle ; to-day let it suffice to have laid it down.

" As Christ is the Lord," says Arnold of Bonneval, the friend of St. Bernard, " Mary is Lady and sovereign. He who bends the knee before the Son,

1 3 Kings ii. 19. 8 Ephrem. in NataL Dom., Sermo iv.

"kneels before the Mother. At the sound of her " name the devils tremble, men rejoice, the Angels " glorify God. Mary and Christ are one flesh, one " mind, and one love. From the day when it was " said, The Lord is with thee, the grace was irrevocable, the unity inseparable; and in speaking of " the glory of Son and Mother, we must call it not "so much a common glory as the self-same glory."1 " 0 thou, the beauty and the honour of thy Mother," adds the great deacon of Edessa, " thus hast thou "adorned her in every way; together with others "she is thy sister and thy bride, but she alone conceived thee."2

Rupert in his turn cries out: "Come then, O "most beautiful one, thou shalt be crowned in " heaven Queen of saints, on earth Queen of every " kingdom. Wherever it shall be said of the Beloved " that he is crowned with glory and honour, and set " over the works of his Father's hands, everywhere "also shall they proclaim of thee, O well beloved, " that thou art his Mother, and as such Queen over "every domain where his power extends; and, " therefore, emperors and kings shall crown thee " with their crowns and consecrate their palaces to "thee."3

FIRST VESPERS.

Among the feasts of the Saints this is the solemnity of solemnities. "Let the mind of man," says St. Peter Damian, " be occupied in declaring her magni- "ficence; let his speech reflect her majesty. May "the sovereign of the world deign to accept the "good will of our lips, to aid our insufficiency, to

1 Arnold. Carnotensis. De laudibus Mariae.

2 Ephrem in Natal. Dom., Sermo viii.

3 Rupert in Cant., lib. iii., c. iv.

" illumine with her own light the sublimity of this "day/'1

It is no new thing, then, that Mary's triumph fills the hearts of Christians with enthusiasm. Before our times the Church showed by the prescriptions kept in the Corpus juris the pre-eminence she assigned to this glorious anniversary. Thus, under Boniface VIII., she granted to it, as to no other feast, except Christmas, Easter, and Pentecost, the privilege of being celebrated with ringing of bells and the customary splendour in countries laid under interdict.

In his instructions to the newly-converted Bulgarians, St. Nicholas I., who occupied the Apostolic See from 858 to 867, had already united these four solemnities when recommending the fasts of Lent, of the Ember days, and of the Vigils of these feasts : " Fasts," he says, "which the holy Roman Church has "long since received and observed."3

We must refer to the preceding century the composition of the celebrated discourse which, until the time of St. Pius V., furnished the Lessons for the Matins of the feast ; while its thoughts, and even its text are still found in several parts of the Office. The author, worthy of the greatest ages for style and science, but screening himself under a false name, began thus : " You wish me, 0 Paula and Eusto- " chium, to lay aside my usual form of treatises, and " strive (a new thing to me), to celebrate in oratorical "style the Assumption of the Blessed Mary ever "Virgin." And the supposed St. Jerome eloquently declared the grandeur of this feast : " Incomparable " as is she who thereon ascended glorious and happy

1 Petr. Dam. Sermo in Assuinpt. B.M.V.

2 Cap. Alma Mater, De sent, excommunicat. in vi°. * Mansi, xv. 403.

4 Especially the Mag* Ant. for 2nd Vesp., already quoted.

" to the sanctuary of heaven : a solemnity, the ad- " miration of the heavenly hosts, the happiness of " the citizens of our true country, who, not content " with giving it one day as we do, celebrate it un- " ceasingly in the eternal continuity of their venera- " tion, of their love, and of their triumphant joy."1 Unfortunately a just aversion for the excesses of certain apocryphal writers led the author of this beautiful exposition of the greatness of Mary to hesitate in his belief as to the glorious privilege of her corporal Assumption. This over-discreet prudence was soon exaggerated in the martyrologies of Usuard and of Odo of Vienne.

That such a misconception of the ever-growing tradition should be found in Gaul, is truly astonishing, since it was the ancient Gallican liturgy which gave to the West the explicit formula of that complete Assumption, the consequence of a divine and virginal maternity: "No pain in child-birth, no " suffering in death, no dissolution in the grave, for " no tomb could retain her whom earth had never "sullied."2

When the first Carlovingians abandoned the Gallican liturgy, they bowed to the authority of the false St. Jerome. But the faith of the people could not be suppressed. In the 13th century the two princes of theology, St. Thomas and St. Bonaventure, subscribed to the general belief in our Lady's anticipated resurrection. Soon this belief, by reason of its universality, claimed to be the doctrine of the Church herself. In 1497 the Sorbonne severely

1 P«e?tdo-HiERONYMUS. De Assumpt. B.M.V., i., viil, xiv.

2 Missale Gothicum.

3 H» sunt festivitates in anno quae per omnia servari debent. . . . De Assumptione Sanctse Marie interrogandum reliquimus. Oapitulare Carou Magni, i. 158 ; cui pro festo admittendo responsum a Ludovico Pio, capit. n., 33, ex can. xxxvi. concilii Mogunt. anni 813. censured all contrary propositions. In 1870 an earnest desire was expressed to have the doctrine defined ; but the Vatican Council was unfortunately suspended too soon to complete our Lady's glorious crown. Yet the proclamation of the Immaculate Conception, of which our times can boast, gives us hope for the future. The corporal Assumption of our Lady follows naturally from that dogma as its necessary result. Mary, having known nothing of original sin, contracted no debt with death, the punishment of that sin ; she freely chose to die in order to be conformable to her Divine Son ; and, as the Holy One of God, so the holy one of his Christ, could not suffer the corruption of the tomb.

If certain ancient calendars give to this feast the title of Sleep or Repose, dormitio or pausatio of the Blessed Virgin, we cannot thence conclude that at the time they were composed the feast had no other object than Mary's holy death; the Greeks, from whom we have the expression, have always included in the solemnity the glorious triumph that followed her death. The same is to be said of the Syrians, Chaldeans, Copts, and Armenians.

Among the last-named, according to the custom of arranging their feasts by the day of the week rather than the date of the month, the Assumption is fixed for the Sunday which occurs between the 12th and 18th August. It is preceded by a week of fasting, and gives its name to the series of Sundays following it, up to the Exaltation of the Holy Cross in September.

At Rome the Assumption or Dormitio of the holy

1 Propositio J. Morcelli ; Non tenemur credere sub poena peccati mortal™ quod Virgo fuit assumpta in corpore et aroma, quia non est articulus fidei ; qualificatur : Ut jacet, temeraria, scandalosa, impia, devotionis populi ad Virginem diminutiva, falsa et h<rretica ; ideo revocanda publice.

Mother of God, appears in the seventh century to have already been celebrated for an indefinite length of time j nor does it seem to have had any other day than the 15th August. According to Nicephorus Callistus, the same date was assigned to it for Constantinople by the Emperor Mauritius at the end of the sixth century. The historian notes, at the same time, the origin of several other solemnities, while of the dormitio alone, he does not say that it was established by Mauritius on such a day ; hence learned authors have concluded that the feast itself already existed before the imperial decree was issued, which was thus only intended to put an end to its being celebrated on various days.

At that very time, far away from Byzantium, the Merovingian Franks celebrated the glorification of our Lady on the 18th January, with ail the plenitude of doctrine we have mentioned above. However the choice of this day may be accounted for, it is remarkable that to this very time the Copts on the borders of the Nile announce in their synaxaria on the 21st of the month of Tobi, our 28th January, the repose of the Virgin Mary, Mother of God, and the Assumption of her body into heaven; they, however, repeat the announcement on the 16th of Mesori, or 21st August, and on the 1st of this same month of Mesori they begin their Lent of the Mother of God, lasting a fortnight like that of the Greeks.

Some authors think that the Assumption has been kept from Apostolic times; but the silence of the primitive liturgical documents is not in favour of the opinion. The hesitation as to the date of its

1 Liber pontific. : in Sergio I.

2 NicbphI Call. Hist. Eccli., Liber xviL, cap. 28.

3 Benedict XIV. de festis B.M.V., c. viii.

4 Nilles, Kalendarum utriusque ,Kccl. orientalis et occidentalis. celebration, and the liberty so long allowed with regard to it, point rather to the spontaneous initiative of divers churches, owing to some fact attracting attention to the mystery, or throwing some light upon it. Of this nature we may reckon the account everywhere spread abroad about the year 451, in which Juvenal of Jerusalem related to the empress St. Pulcheria and her husband Marcian the history of the tomb which was empty of its precious deposit, and which the Apostles had prepared for our Lady at the foot of Mount Olivet. The following words of Si Andrew of Crete in the seventh century show how the new solemnity gained ground in consequence of such circumstances. The Saint was born at Damascus, became a monk at Jerusalem, was afterwards deacon at Constantinople, and lastly Bishop of the celebrated Island from which he takes his name ; no one then could speak for the East with better authority: "The present solemnity," he says, "is full of mystery, " having for its object to celebrate the day whereon "the Mother of God fell asleep; this solemnity is "too elevated for any discourse to reach; by some " this mystery has not always been celebrated, but " now, all love and honour it. Silence long preceded "speech, but now love divulges the secret. The "gift of God must be manifested, not buried; we " must show it forth, not as recently discovered, but " as having recovered its splendour. Some of those "who lived before us knew it but imperfectly: that "is no reason for always keeping silence about it; "it has not become altogether obscured; let us "proclaim it and keep a feast. To-day let the " inhabitants of heaven and of earth be united, let " the joy of Angels and men be one, let every tongue "exult and sing Hail to the Mother of God."1

1 Andr. Ckkt. Oratio xiii. in Dormitionem Deipare, ii.

Let us, too, do honour to the gift of God ; let us be grateful to the Church for having given us this feast whereon to sing with the Angels the glory of Mary.

The Psalms and Hymn of Vespers are the same as for the other feasts of our Lady. The Antiphons, Capitulum, and Versicle gracefully express the mystery of the day.

1. Ant. Mary is taken up into heaven: the Angels reprice, and praising bless the

Fa. Dixit Dominus,/>a0re.

2. Ant. The Virgin Mary is taken up into the heavenly dwelling, where the King of kings sits on his starry throne. : Pa. Laudate pueri, page 39.

3. Ant. We run after thee to the odour of thy ointments : young maidens have loved thee exceedingly.

4. Ant. Assumpta est Maria in coelum: gaudent An- feli, laudantes benedicunt )ominum.

5. Ant. Maria Virgo assumpta est ad sethereum thalamum, in quo Bex regum stellato sedet solio.

6. Ant. In odorem unguentorum tuorum currimus : adolescentulae dilexe- Tunt te nimis.

Psalm 121.

I rejoiced at the things that were said to me : We shall go into the house of the Lord.

Our feet were standing in thy courts, O Jerusalem ! our heart loves and confides in thee, 0 Mary.

Mary is like to Jerusalem, that is built as a city, which is compact together.

For thither did the tribes go up, the tribes of the Lord : the testimony of Israel, to praise the name of the Lord.

Because seats sat there in

Laetatus sum in his qu» dicta sunt mihi : * In domum Domini ibimus.

Stantes erant pedes nos-* tri : * in atriis tuis, Jerusalem.

Jerusalem quae aedificatur ut civitas: * cujus participate ejus in idipsum.

Illuc enim ascenderunt tribus, tribus Domini: * testimonium Israel ad conti tend urn Nomini Domini

Quia illic sederunt sedes in judicio: * domum David. super

Bogate quae ad pacem sunt Jerusalem : * et abundantia diligentibus te.

Fiat pax in virtute tua: * et abundantia in turribus tuis.

Propter f ratres meos et proximos meos : * loquebar pacem de te.

Propter domum Domini Dei nostri : * quaesivi bona tibL judgment: seats upon the house of David ; and Mary is of a kingly race.

Pray ye, through Mary, for the things that are for the peace of Jerusalem : and may abundance be on them that love thee, 0 Church of our God!

The voice of Mary: let peace be in tby strength, 0 thou new Sionf and abundance in thy towers.

I, a daughter of Israel* for the sake of my brethren and of my neighbours, spoke peace of thee.

Because of the house of the Lord our God, I have sought good things for thee.

4. Ant. Benedicta filia 4. Ant. Daughter of Sum, tu a Domino : quia per te thou art blessed of the Lord : f ructum vitae communica- for by thee we have partaken vimus. of the fruit of life.

Psalm 126.

Nisi Dominu aedificaverit domum : * in vanum laboraverunt qui aedificant earn.

Nisi Dominus custodierit .civitatem : * frustra vigilat qui custodit earn.

Vanum est vobis ante lucem surgere : * surgite postquam sederitis, qui manducatis panem doloris.

Cum dederit dilectis suis somnum : * ecce haereditas Domini, filii, merces, fructus ventris.

Sicut sagittae in manu

Unless the Lord build the House, they labour in vain that build it.

Unless the Lord keep the City, he watcheth in vain that keepeth it

It is vain for you to rise before light; rise ye after you have sitten, you that eat of the bread of sorrow.

When he shall give sleep to his beloved: behold the inheritance of the Lord are children; the reward, the fruit of the womb.

As arrows in the hand of

ASSUMPTION OF THE MO!

the mighty, so the children of them that have been shaken.

Blessed is the man that hath filled his desire with them; he shall not be confounded when he shall speak to his enemies at the gate.

5. Ant. Thou art beautiful and comely, O daughter of Jerusalem, terrible as an army set in array.

Psalm

Praise the Lord, 0 Mary, thou true Jerusalem : 0 Mary, O Sion ever holy, praise thy God.

Because he hath strengthened against sin the bolts of thy gates: he hath blessed thy children within thee.

Who hath placed peace in thy borders, and filleth thee with the fat of corn, with Jesus, who is the Bread of life.

Who sendeth forth by thee his Word to the earth; his Word runneth swiftly.

Who giveth snow like wool ; scattereth mists like ashes.

He sendeth his crystal like morsels : who shall stand before the face of his cold ?

He shall send forth his Word by Mary, and shall melt them: his Spirit shall breathe, and the waters shall run.

Who declareth his Word to Jacob : his justices and his judgments to Israel. potentis: * ita filii excussorum.

Beatus vir qui implevit desiderium suum ex ipsis: * non confundetur cum loquetur inimicis suis in porta.¹

Lauda, Jerusalem, Dominum : * lauda Deum tuum, Sion.

Quoniam confortavit seras portarum tuarum : * benedixit filiis tuis in te.

Qui posuit fines tuos pacem : * et adipe frumenti satiat te.

Qui emittit eloquium suum terrse: * velociter currit sermo ejus.

Qui dat nivem sicut lanam: * nebulam sicut cinerem spargit.

Mittit crystallum suam sicut buccellas : * ante f aciem frigoris ejus, quis sustinebit 1

Emittet Verbum suum, et liquefaciet ea: * flabit Spiritus ejus,et fluent aquae.

Qui annuntiat Verbum suum Jacob: * justitias, et judicia sua Israel.

Non fecit taliter omni nationi: * et judicia sua non manif estavit eis.

He hath not done in like manner to every nation ; and his judgments he hath not made manifest to them.

CAPITULUM. (Eccli. xxiv.)

In omnibus requiem qusesivi, et in haereditate l)omini morabor. Tunc praecepit, et dixit mihi Creator omnium : et qui creavit me, requievit in tabernaculo meo.

In all things I sought rest, and I shall abide in the inheritance of the Lord. Then the Creator of all things commanded and said to me : and he that made me rested in my tabernacle.

HYMN.

Ave, Maris Stella, Dei Mater alma, Atque semper Virgo, Felix cceli porta.

Sumens illud Ave Gabrielis ore, Funda nos in pace, Mutans Evas nomen.

Solve vincla reis, Prof er lumen caecis, Mala nostra pelle, Bona cuncta posce.

Monstra te esse Matrem, Sumat per te preces, ~ui, pro nobis natus, lit esse tuus.

Qu

Tu:

Virgo singularis, Inter omnes mitis, Nos culpis solutos, Mites fac et castos.

Vitam praesta puram, Iter para tutum, Ut videntes Jesum, Semper collaetemur.

Hail, Star of the Sea ! Blessed Mother of God, yet ever a Virgin ! O happy gate of heaven !

Thou that didst receive the Ave from Gabriel's lips, confirm us in peace, and so let Eva be changed into an Ave of blessing for us.

Loose the sinner's chains, bring light to the blind, drive from us our evils, and ask all good things for us.

Show thyself a Mother, and offer our prayers to him who would be born of thee when born for us.

O incomparable Virgin and meekest of the meek, obtain us the forgiveness of our sins, and make us meek and chaste.

Obtain us purity of life and a safe pilgrimage; that we may be united with thee in the blissful vision of Jesus.

Praise be to God the Father, and to the Lord Jesus, and to the Holy Ghost : to the Three one self-same praise.

Amen. f. The holy Mother of God has been exalted.

]$. Above the choirs of Angels, to the heavenly kingdom.

Sit laus Deo Patri, Summo Christo decus, Spiritui Sancto, Tribus honor unus. Amen.

(t. Exaltata est sancta Dei Genitrix.

IJ. Super choros Angelorum ad ccelestia regna.

ANTIPHON OF THE MAGNIFICAT.

Virgin most prudent, whither goest thou, like to the rosy dawn? Daughter of Sion, all beautiful and sweet art thou, fair as the moon, chosen as the sun.

Virgo prudentissiina, quo progrederis, quasi aurora valde rutilans % Filia Sion tota formosa et suavis es, pulchra ut luna, electa ut sol.

Pardon, we beseech thee, O Lord, the sins of thy servants; that we, who are not able to please thee by our deeds, may be saved by the intercession of the Mother of thy Son. Who lives, etc.

Famulorum tuorum, quaesumus Domine, delictis ignosce : ut qui tibi placere de actibus nostris non valemus; Genitricis Filii tui Domini nostri intercession salvemur. Qui tecum.

"When the time came for the Blessed Mary to ' leave this earth, the Apostles were gathered to- ' gether from all lands ; and, having learnt that the ' hour was at hand, they watched with her. Now 1 the Lord Jesus came with his Angels and received 'her soul. In the morning the Apostles took up ' her body and placed it in the tomb. And again ' the Lord came, and the holy body was taken up in 'a cloud."1

To this testimony of Gregory of Tours the whole

1 Greg. Turon. De gloria Martyr., iv.

West and East respond, extolling " the solemnity of "the blessed night whereon the venerated Virgin " made her entry into heaven."1 " What a brilliant "light pierces the darkness" of this night, says St John Damascene ; and he goes on to describe the assembly of the faithful, eagerly pressing during the sacred night to hear the praises of the Mother of God.

How could Rome, so devout to Mary, allow herself to be outdone ? On the testimony of St. Peter Damian, the whole people spent the glorious night in prayer, singing and visiting the different churches; and, according to several privileged persons enlightened from above, still greater, at that blessed hour, was the number of souls delivered from Purgatory by the Queen of the universe, and all visiting likewise the sanctuaries consecrated to her name. But the most imposing of all demonstrations in the city was the memorable litany or procession, which dates back to the Pontificate of St Sergius (687- 701) ;* up to the second half of the sixteenth century it continued to express, as Borne alone knows how to, the august visit our Lady received from her Son at the solemn moment of her departure from this world.

Two principal sanctuaries in the eternal City represent, as it were, the residences or palaces of Mother and Son : the basilica of our Saviour on the Lateran and that of St. Mary on the Esquiline. As the latter rejoices in possessing the picture of the Blessed Virgin painted by St. Luke, the Lateran

1 Inter opera Hildbfonsi Tolet. De Assumptione B.M. V., Sermo iv.

2 Joan. Damasc. in Dormitionem B.M.V., Homilia i. 8 Ibid., Homilia iii.

4 Pktr. Dam. Opusc. xxxiv. Disputat. De variis apparit. et miraculis, Cap. 3.

5 Liber Pontine, in Sergio I. preserves in a special oratory, holy of holies, the picture not made by hand of man representing the form of our Saviour upon cedar-wood. On the morning of the Vigil the Sovereign Pontiff, accompanied by the Cardinals, went barefoot, and, after seven genuflections, uncovered the picture of the Virgin's Son. In the evening, while the bell of Ara cceli gave from the Capitol the signal for the preparations prescribed by the city magistrates, the Lord Pope went to St. Mary Major, where, surrounded by his court, he celebrated First Vespers. At the beginning of the night the Matins with nine Lessons were chanted in the same church.

Meanwhile an ever-growing crowd gathers on the piazza of the Lateran, awaiting the Pontiff's return. From all sides appear the various guilds of the arts and crafts, each led by its own head and taking up its appointed position. Around the picture of the Saviour, within the sanctuary, stand the twelve bearers who form its perpetual guard, all members of the most illustrious families, and near them are the representatives of the senate and of the Roman people.

But the signal is given that the papal retinue is redescending the Esquiline. Instantly lighted torches glitter on all sides, either held in the hand, or carried on the brancards of the corporations. Assisted by the deacons, the Cardinals raise on their shoulders the holy image, which advances under a canopy, escorted in perfect order by the immense multitude. Along the illuminated and decorated streets, amid the singing of Psalms and the sound of instruments, the procession reaches the ancient Triumphal Way, winds round the Coliseum, and, passing through the

1 Imago SS. Salvatoris acheropita, quae servatur in oratorio dicto Sancta Sanctorum. a Hittobp. Ordo Rom. pent. iv. 2D arches of Constantine and Titus, halts* for a first Station on the Via Sacra, before the church called St. Mary Minor or Nuova. In this church, while the second Matins with three Lessons are being chanted in honour of tbe Mother, some priests wash, with scented water in a silver basin, the feet of her Son, our Lord, and then sprinkle the people with the water thus sanctified. Then the venerable picture sets out once more, crosses the Forum amidst acclamations, and reaches the church of St. Adrian, thence returning to mount the slopes of the Esquiline by the streets where lie the churches of that part : St. Peter-ad- Vincula, St. Lucy, St. Martin-on-the-hill, St. Praxedes, it at last enters the piazza of St. Mary Major. Then the delight and the applause of the crowd are redoubled; all, men and women, great and little, as we read in a document of 1462,* forgetting the fatigue of a whole night spent without sleep, cease not till morning to visit and venerate our Lord and Mary. In this glorious basilica, adorned as a bride, the glorious Office of Lauds celebrates the meeting of the Son and the Mother and their union, for all eternity.

Striking miracles often showed the divine pleasure in this manifestation of the people's faith and love. Peter the Venerable, and other reliable witnesses, mention the prodigy annaally renewed, of the torches burning throughout the whole night, and being found on the morrow to be of the same weight as on the eve. In the year 847, as the procession headed by St. Leo IV. passed by the church of St. Lucy, a monstrous serpent, which had lived in a cavern hard by to the continual terror of the inhabitants, took to flight and

1 Now St. Frances of Rome.

• Archivio della Corapagnia di Sancta Sanctorum.

3 Petr. Venerab. De miraculis, n. xxx.

4 Marangoni, Istoria dell' Oratorio di Sancta Sanctortim, p. 127: was never seen again. In gratitude for this deliverance an Octave was added to the feast. Four centuries later, in the Pontificate of the heroic Gregory IX., when the sacred cort&ge stopped according to custom before the church of St. Mary Nuova, the partisans of the excommunicated Frederick II., occupying the tower of the Frangipani not far off, began to cry out: "Here is the Saviour, let the "Emperor come!" when suddenly the tower fell to the ground crushing them under its ruins.

But let us return to the great basilica where other recollections invite us. On another night we joyfully celebrated within its walls the birth of our Emmanuel. How ineffable are the divine harmonies! At the same hour, when for the first time Mary had pressed to her heart the Infant God in the stable, she herself now awakes in the arms of her Well-Beloved at the very height of heaven. The Church, who .reads during this month the Books of Divine Wisdom, did well to select for to-night the Canticle of Canticles.

The Bishop of Meaux thus describes this death : " The Most Holy Virgin gave up her soul without "pain and without violence into the hands of her "Son. It was not necessary for her love to exert "itself by any extraordinary emotions. As the "slightest shock causes the fully ripe fruit to drop " down from the tree, so was this blessed soul culled, " to be suddenly transported to heaven ; thus the "holy Virgin died by a movement of divine love: " her soul was carried to heaven on a cloud of sacred " desires. Therefore the holy Angels said : Who is "she that goeth up ... as a pillar of smoke of " aromatical spices, of myrrh, and frankincense P " — a beautiful and excellent comparison admirably

1 Liber Pontific. in Leone IV. 3 Cant. iii. 6.

2 Raynald. ad an. 1239.

" explaining the manner of her happy, tranquil death, " The fragrant smoke that we see rising up from a " composition of perfumes, is not extracted by force, " nor propelled by violence : a gentle, tempered heat " delicately detaches it and turns it into a subtile " vapour which rises of its own accord. Thus was " the soul of the holy Virgin separated from her body r " the foundations were not shaken by a violent concussion ; a divine heat detached it gently from the " body and raised it up to its Beloved.

" For a few hours that sacred body remained in " our world, ' the treasure of the earth, soon to become " 'the wonder of the heavens.'3 Who could tell the "sentiments of the august persons gathered by our " Lord around his Mother, to render her in his name "the last duties? An illustrious witness, Denis of "Athens, reminded Timothy, who had been there " present with him, of the discourses which, coming "from hearts filled with the Holy Ghost, rose up as " so many hymns to the Almighty goodness, whereby " our littleness had been divinized. There was James, " the brother of the Lord, and Peter, the leader of the " choir, and the Pontiffs of the Sacred College, and " all the brethren who had come to contemplate the " body which had given us life, and had borne God -r "above them all, after the Apostles, did Hierotheus "distinguish himself; for being ravished far from "earth and from himself, he seemed to all like a ": divine cantor.

" But this assembly of men, in whom reigned the "light of: God, understood that they must carry out " to the end the desires of her, who even in death

1 Bossuet, First Sermon on the Assumption.

2 Dom. Gueranger, Essai historique sur l'abbaye de Solesmesr suivi de la description de P^glise abbatiale, avec Texplication des monuments qu'elle renferme, p. 113.

*Dionys. Areopagit. De divinis nominibus, cap. iii, § ii.

" was still the humblest of creatures. Carried by the " Apostles, escorted by the Angels of heaven and the " Saints of earth, the virginal body was borne from Sion to the valley of Gethsemani, where so often " since that bleeding Agony our Lady had returned " either in body or in heart. For a last time * Peter " 'joining his venerable hands gazed attentively at " 6 the almost divine features of the Mother of our " ' Saviour ; his glance, full of faith, sought to discover " * through the shades of death some rays of the glory " ' wherewith the Queen of heaven was already shin- " ' ing/ 991 John, her adopted son, cast one long, last, sorrowful look upon the Virgin's countenance, so calm and so sweet. The tomb was closed; earth was , deprived for ever of the sight of which it was unworthy.

More fortunate than men, the Angels, whose gaze could penetrate the marble monument, watched beside the tomb. They continued their songs until, after three days, the most holy soul of the Mother of God came down to take up her sacred body ; then leaving the grave, they accompanied her to heaven. Let us too, then, have our hearts on high ! Let us to-day forget our exile to rejoice in Mary's triumph; aud let us learn to follow her by the odour of her sweet perfumes.

Let us make our own this ancient formula which was said at Rome over the assembled people, when about to start on the solemn Litany we have described above.

Veneranda nobis, Domine, hujus est diei festi vitas, in qua sancta Dei Genitrix mortem subiit temporalem ;

It behoves us to honour, O Lord, the solemnity of this day, whereon the holy Mother of God suffered temporal death;

1 Dom. Gderanger, ubi supra* nee tamen mortis nexibus yet she could not be held by deprimi potuit, quae Filium the bonds of death, who of her tuum Dominum nostrum de own flesh brought forth our se genuit incarnatum. Qui Lord, thy Son, Incarnate. Who tecum. livetn and reigneth with thee.

MASS.

Who is this King of glory t asked the keepers of the eternal gates, on the day of Emmanuel's triumphant Ascension. Their question is twice repeated in the Psalm, and a third time in Isaias, who cries out in the name of the heavenly citizens : ' Who is this that cometh from Edom, with dyed garments from Bosra, this beautiful one in his robe, walking in the greatness of his strength ? In like manner do the Angelic Princes twice express their admiration of the Virgin Mother. It is the sacred Canticle that tells us so. Who is she that cometh forth as the morning rising P This first question, as St. Peter Damian says, refers to Mary's birth, which put an end to the night of sin.

Who is she that goeth up by the desert, as a pillar of smoke of aromatical spices ? This is the expression of the Angels' astonishment at the Virgin's incomparable life, with its uninterrupted progress in all the virtues, like the sweet smoke rising from the incense.

Who is this that cometh up from the desert, flowing with delights, leaning upon her beloved ? Such, in the sight of the Angels, was Mary rising from her tomb.

She had fulfilled her mission, accomplished the

1 Ps. xxiii. 8, 10. 4 Cant. iii. 6.

2 Isaias Ixiii. I. 5 Ibid. viii. 5.

3 Cant. vi. 9. prophecy, crushed the head of the serpent. The blessed spirits who accompanied her, cried out to the guardians of the heavenly ramparts, in the words of the triumphant Psalm: "Open your gates!" So Judith, a type of Mary returning victorious, had cried : Open the gates, for God is with us, who hath shown his power in Israel. The eternal gates were lifted up, and all the inhabitants of heaven, from the least to the greatest, went forth to meet the second Judith coming up from earth's lowly valley ; and they rejoiced with far greater exultation than did Israel when David brought the figurative Ark into the holy city. .

Let us echo heaven's joy, and with our solemn Introit as a triumphal march, usher Mary into the true Jerusalem. The Verse is taken from the forty-fourth Psalm, the Epithalamium, thus linking the chants of the Holy Sacrifice with last night's Lessons from the sacred Canticle.

INTROIT.

Gaudeamus omnes in diem f estum celebransub honore beatae Mariee Virginis : de cujus Assumptione gaudent Angeli, et collaudant Filium Dei.

Let us all rejoice in the Lord, Docelebrating a festival day in mino, honour of the Blessed Virgin tes Mary, for whose Assumption the Angels rejoice and give praise to the Son of God.

Ps. My heart hath uttered a Ps. Eructavit cor meum good word : I speak my works verbuin bonum : dico ego to the King. $\ Glory, dec. opera mea Regi. ^. Gloria

Let us all. Patri. Gaudeamus.

The following Prayer asks for pardon and salvation through the intercession of the Mother of God. Its apparent want of harmony with the mystery of the feast might surprise us, did we not remember

1 Judith xiii. 13. that At is only the second Collect for the day, in the Sacramentary ; the first, which we have given above, and which was said over the faithful at the beginning of the assembly, expressly declares that Mary covZa not be held by the bonds of death.

COLLECT.

Famulorum tuorum, quaesumus Domine, delictis ignosce: ut, qui tibi placere de actibus nostris non valemus, Genitricis Filii tui Domini nostri intercessione salvemur. Qui tecum.

Pardon, we beseeeh thee, O Lord, the sins of thy servants ; that we, who are not able to please thee by our deeds, may be saved by the intercession of the Mother of thy Son. Who lives, <fcc

EPISTLE.

Lectio libri Sapientise. Eccli. xxiv.

In omnibus requiem quaesivi, et in haereditate Domini morabor. Tunc praecepit, et dixit mihi Creator omnium: et qui creavit me, requievit in tabernaculo meo, et dixit mihi : In Jacob inhabita, et in Israel haereditare, et in electis meis mitte radices. Et sic in Sion firmata sum, et in civitate sanctificata similiter requievi, et in Jerusalem potestas mea.: Et radicavi in populo honorificato, et in parte Dei mei haereditas illius, et in plenitudine sanctorum detentio mea. Quasi cedrus exaltata sum in Libano, et quasi cypressus in monte Sion. Quasi palma exaltata sum in Cades, et quasi plantatio rosae in Jericho. Quasi oliva speciosa

Lesson from the Book of Wisdom. Eccli. xxiv.

In all things, I sought rest, and I shall abide in the inheritance of the Lord. Then the Creator of all things commanded, and said to me ; and he that made me rested in my tabernacle. And he said to me: Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect. And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem : and I took root in an honourable people, and in the portion of my Goa his inheritance, and my abode is in the full assembly of saints. I was exalted like a Cedar in Libanus, and as a cypress-tree on Mount Sion: I was exalted like a palm-tree in Cades, and as a rose-plant in Jericho: as a fair olive-tree in the plains, and as a planetree by the water in the streets was I exalted. I gave a sweet smell like cinnamon and aromatic balm: I yielded a sweet odour like the best myrrh. in campis, et quasi platanus exaltata sum juxta aquam in plateis. Sicut cinnamomum, et balsamum aromatizans odorem dedi: quasi myrrha electa dedi suavitatem odoris.

The Epistle we have just read is closely connected with the Gospel that is to follow. The rest that Mary sought is the better part, the repose of the soul in the presence of the Peaceful King; and when a soul is thus full of peace, she forms the choicest part of her Lord's inheritance. No creature has attained so nearly as our Lady to the eternal, unchangeable peace of the ever- tranquil Trinity; hence no other has merited to become, in the same degree, the resting-place of God.

A soul occupied by active works cannot attain the perfection or the fruitfulness of one in whom our Lord takes his rest, because she is at rest in him ; for this is the nuptial rest. As the Psalm says: " When the Lord shall give sleep to his beloved, " then shall their fruit be seen."

Let us then, who became Mary's children on the day the Lord first rested in her tabernacle, understand these magnificent expressions of Eternal Wisdom; for they reveal to us the glory of her triumph. The branch that sprang from the stock of Jesse bears the divine Flower on which rests the fulness of the Holy Ghost ; but it has taken root also in the elect, into whose branches it passes the heavenly sap, which transforms them and divinizes their fruit. These fruits of Jacob and of Israel, i.e., the works of the ordinary Christian life or of the life of perfection, belong therefore to our Blessed Mother. Rightly then does Mary enter to-day upon her unending rest in the eternal Sion — the true holy city and glorified people — the Lord's inheritance. Her power will be established in Jerusalem and the Saints will for ever acknowledge that they owe to her the fulness of their perfection.

But the plenitude of Mary's personal merits far surpasses that of all the Saints together. As the cedar of Libanus towers above the flowers of the field, far more does our Lady's sanctity, next to that of her divine Son, surpass the sanctity of every other creature. The Angelic Doctor says: "The " trees to which the Blessed Virgin is compared in "this Epistle, may be taken to represent the dif- " ferent orders of the blessed This passage there* " fore means : that Mary has been exalted above the "Angels, Patriarchs, Prophets, Apostles, Martyrs, " Confessors, Virgins, and all the Saints, because she "possesses all their merits united in her single " person."1

The Gradual is taken, as was the Verse of the Introit, from the 44th Psalm. In it we sing those perfections of the Bride that have caused the King of kings to call her to himself. The Alleluia Verse tells us how the angelic army hailed the entrance of its Queen.

GRADUAL.

Propter veritatem, et suetudinem, et justitiam, et ness, deducet te mirabiliter dextera tua. man- Because of truth, and meekand justice, and thy right hand shall conduct thee wonderfully.

^. Audi filia, et vide, et fl. Hearken, O daughter, inclina aurem tuam : quia and see, and incline thy ear : concupivit Rex speciem for the King hath greatly tuam. desired thy beauty.

Alleluia, alleluia. Alleluia, alleluia.

*ff. Assumpta est Maria in Jf\ Mary is assumed into ccelum, gaudet exercitus An- heaven: the host of Angels gelorum. Alleluia. rejoiceth. Alleluia.

1 Thom. Aquin. Sermo in Assumpt. B.M.V.

GOSPEL.

Sequel of the Holy Gospel according to Luke. Ch. x.

At that time, Jesus entered into a certain town ; and a certain woman, named Martha, received him into her house : and she had a sister called Mary, who sitting also at the Lord's feet, heard his -word. But Martha was busy about much serving : who stood and said, Lord, hast thou no care that my sister hath left me alone to serve? Speak to her, therefore, that she help me. And the Lord answering said to her, Martha, Martha, thou art careful, and art troubled about many things: but one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.

Sequentia sancti Evangelii secundum Lucam. Cap.x.

In illo tempore: Intra vit Jesus in quoddam castellum: et mulier quaedam Martha nomine, ezcepit ilium in domum suam, et huic erat soror nomine Maria, quae etiam sedens secus pedes Domini, audiebat verbum illius. Martha autem satagebat circa frequens ministerium : quae stetit, et ait: Domine, non est tibi curse, quod soror mea reliquit me solam ministrare? die ergo illi, ut me adjuvet Et respondens dixit illi Dominus : Martha, Martha, sollicita es, et turbaris erga piurima. Porro unum est necessarium. Maria optimam partem elegit, quae non auferetur ab ea.

To this Gospel the Roman Liturgy formerly added, as the Greek and the Mozarabic still add, the following verses from another chapter of St Luke : As he spoke these things, a certain woman from the crowd lifting up her voice said to him : Blessed is the womb that bore thee, and the paps that gave thee mck. But he said : Yea rather, blessed are they who hear the word of God, and keep it.

The words thus added turned the people's thoughts towards our Lady; still the episode of Martha and Mary in the Gospel of the day remained unexplained. We will use the words of St. Bruno of Asti to

1 Thomasii Capitulare Evangeliorum. 2 St. Luke xi. 27, 28. express the reason tradition gives for the choice of this GospeL "These two women," he says, "are " the leaders of the army of the Church, and all the "faithful follow them. Some walk in Martha's " footsteps, others in Mary's ; but no one can reach "our heavenly fatherland unless he follows one or " the other. Rightly then have our fathers ordained " that this Gospel should be read on the principal " feast of our Lady, for she is signified by these two " sisters. For no other creature combined the privi- "leges of both lives, active and contemplative, as " did the Blessed Virgin. Like Martha she received "Christ, — yea, she did more than Martha, for she " received him not only into her house, but into her " womb. She conceived him, gave him birth, carried " him in her arms, and ministered to him more " frequently than did Martha. On the other hand, "she listened, like Mary, to his words, ancj kept "them for our sake, pondering them in her heart. "She contemplated his Humanity and penetrated " more deeply than all others into his Divinity. She " chose the better part, which shall not be taken "away from her."1

" He," continues St. Bernard, " whom she received "at his entrance into this poor world, receives her " to-day at the gate of the holy City. No spot on " earth so worthy of the Son of God as the Virgin's "womb: no throne in heaven so lofty as that "whereon the Son of Mary places her in return. " What a reception each gave to the other ! It is "beyond the power of expression, because beyond " the reach of our thought. Who shall declare the " generation of the Son, and the Assumption of the "Mother?"2

In honour of both Mother and Son, let us put

1 Bruno Ast. Honril. cxvii. in Assunipt. S.M.V.

2 Bern, in Assumpt. B.M.V., Sermo i. this Lesson of the Gospel into practice in our lives. When our soul is troubled, like Martha, or distracted with many anxieties, let us always remember, as Mary did, that there is but one thing necessary. Our Lord alone, either in himself or in his members, should be the one object of our thoughts.

Every human thing is of more or less importance in proportion to its relation to God's glory; we should value everything in this proportion, and then the gtface of God which surpasseth all understanding will keep our hearts and minds in Christ Jesus.

To-day the Church on earth, represented by Martha, complains that she has been left alone to struggle and labour; but our Lord defends Mary, and confirms her in her choice of the better part. The Angels are keeping a great feast in heaven ; the Offertory once more tells of their joy.

OFFERTORY. est Maria in ccelum: gaudent Angeli, Alleluia, minum. Alleluia.

Mary is assumed into heaven, Asaumpta the Angels rejoice, praising together they bless the Lord, collaudantes ben edicunt Do-

We must not allow anything like regret or envy to cast a shadow over our hearts. Mary has finished her pilgrimage and left our earth ; but now that she has entered into her glory, she still prays for us. So says the Secret.

SECRET.

Subveniat, Domine, plebi tuae Dei Genitricis oratio : quam etsi pro conditione carnismigrassecognoscimus, gloria apud te

May the prayer of the Mother of God assist thy people, O Lord ; though we know her to have passed out of this world, may we experience her in coeleati pro nobis intercedere sentiamus. Per eumdem. intercession for us with thee in the glory of heaven. Through the same Lord, <fcc.

PREFACE.

Vere dignum et justum est, aequum et salutare, nos tibi semper et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus: Et te in Assumptione beatse Mariae semper Virginis collaudare, benedicere et praedicare. Quae et Unigenitum tutfm Sancti Spiritus obumbratione concepit, et virginitatis gloria permanente, lumen aeternum mundo effudit, Jesum Christum Dominum nostrum. Per quern majestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates ; Cceli, coslorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces ut admitti jubeas deprecamur, supplici confessione dicentes : Sanctus, Sanctus, Sanctus.

It is truly meet and just, right and available to salvation, that we should always and in all places give thanks to thee, O holy Lord, Father Almighty, eternal God: and that we should praise, bless and glorify thee on the Assumption of the blessed Mary, ever a Virgin, who by the overshadowing of the Holy Ghost, conceived thy Only Begotten Son, and tne glory of her Virginity still remaining, brought forth to the world the eternal Light, Jesus Christ our Lord. By whom the Angels praise thy majesty, the Dominations adore it, the Powers tremble before it ; the heavens and the heavenly Virtues, and the blessed Seraphim, with common jubilee, glorify it. Together with whom, we beseech thee that we may be admitted to join our humble voices, saying : Holy ! Holy ! Holy !

If you loved me, said our Lord to his disciples when about to leave them, you would indeed be glad because I go to the Father. Let us, who love our Lady, be glad because she goes to her Son, and, as we sing in the Communion Anthem, the better part is hers for ever.

COMMUNION.

Optimam partem elegit Mary hath chosen for her- self the best part : which shall sibi Maria : quae non auf enot be taken from her for retur ab ea in seternum. ever;

The sacred Bread, for which we are indebted to . Mary, remains always with us. May It, through her intercession, preserve us from all evils !

POSTCOMMUNION.

Having been made partakers Mensae coelestis participes of a heavenly banquet, we efFecti, imploramus clemen- implore thy mercy, O Lord tiam tuam, Domine Deus our God : that we who cele- noster : ut, qui Assumptio- brate the Assumption of the nem Dei Genitricis colimus,

Mother of God, may by her a cunctis malis imminenti- intercession be delivered from bus, ejus intercessione li- all threatening evils. Through beremur. Per eumdem. the same Lord, etc.

SECOND VESPERS.

The Antiphons, Psalms, Capitulum, Hymn, and Versicle are the same as at First Vespers, page 397.

ANTIPHON OF THE MAGNIFICAT.

Hodie Maria Virgo coelos ascendit : gaudete, quia cum Christo regnat in aeternum.

This day the Virgin Mary went up to heaven: rejoice that she reigneth for ever with Christ.

After the Prayer of the Feast, a commemoration is made of a holy Confessor, who had the happiness to be called to heaven on the day of our Lady's triumph. The Church, in order to celebrate his feast better, postponed it till to-morrow.

Commemoration of St Hyacinth, Confessor.

Ant. Similabo eum viro Ant. I will liken him to a sapienti, qui aedificavit do- wise man, who built his house mum suam supra petram. upon a rock.

^. AmaviteumDominus, $\ The Lord loved him and et ornavit eum. adorned him.

Stolam glorise induit 1$. He clothed him with a eum. robe of glory.

Deus, qui nos beati Hya- O God, who givest us joy cinthi Confessoris tpi an- by the annual solemnity of nua solemnitate laetificas : Blessed Hyacinth, thy conf es- concede propitius; ut cujus sor, mercifully grant that we natalitia colimus, etiam ac- may imitate the actions of tiones imitemur. Per Do- him whose festival we cele- minum. brate. Through our Lord, <fcc.

In all the churches of France there takes place to-day the solemn procession which was instituted in memory of the vow whereby Louis XIII. dedicated the most Christian Kingdom to the Blessed Virgin.

By letters given at Saint-Germain-en-Laye, February 10th, 1638, the pious king consecrated to Mary his person, his kingdom, his crown, and hi* people. Then he continued: "We command the "Archbishop of Paris to make a commemoration " every year, on the Feast of the Assumption, of this " decree at the High Mass in his cathedral ; and after " Vespers on the said day let there be a procession " in the said church, at which the royal associations "and the Corporation shall assist, with the same "ceremonies as in the most solemn processions. " We wish the same to be done also in all churches, " whether parochial or monastic, in the said town " and its suburbs, and in all the towns, hamlets, and "villages of the said diocese of Paris. Moreover,

ASSUMPTION OF THE MOST BLESSED VIRGIN. 41D

" we exhort and command all the Archbishops and "Bishops of our kingdom to have Mass solemnly " celebrated in their cathedrals and in all churches "in their dioceses:; and we wish the Parliaments "and other royal associations and the principal " municipal officers to be present at the ceremony. "We exhort the said Archbishops and Bishops to " admonish all our people to have a special devotion " to the holy Virgin, and on this day to implore her " protection, so that our Kingdom may be guarded " by so powerful a patroness from all attacks of its " enemies, and may enjoy good and lasting peace ; " and that God may be so well served and honoured "therein, that both we and our subjects may be "enabled happily to attain the end for which we " were created ; for such is our pleasure."

Thus was France again proclaimed Mary's kingdom. Within a month after the first celebration of the feast, according to the royal prescriptions, the Queen, after twenty years' barrenness, gave birth on the 5th September, 1638, to, Louis XIV. This prince also consecrated his crown and sceptre to Mary. The Assumption then will always be the national feast of France, except for those of her sons who celebrate the anniversaries of revolutions and assassinations.

The following are the special prayers said every year, until the fall of the monarchy, in fulfilment of the vow of Louis XIII. We give the original text of the Collect :

ANTIPHON.

Sub tuum presidium confugimus, sancta Dei Geninostras deprecationes ne despicias in necessitatis bus ; sed a periculis cunctis libera nos semper, Virgo

We fly to thy patronage, O holy Mother of God ! despise not our petitions in our neces- trix : sities, but deliver us from all dangers, O ever glorious and Blessed Virgin. gloriosa et benedicta.

PENT. IV. 2 B

Deus judicium tuum regi da, et justitiam tuam filio regis.

Judicare populum tuum in justitia, et pauperes tuos in judicio. f. Give to the King thy judgment, O God ; and to the King's Son thy justice.

To judge thy people with justice: and thy poor with judgment.

Deus, regum et regnorum rex, moderator et custos, qui Unigenitum Filium tuum, Beatissimae Virginis Mariae filium, et ei subjectum esse voluisti, famuli tui christianissimi Francorum regis, fidelis populi et totius regni sui vota, secundo favore prosequere, ut qui ejusdem se Virginis imperio mancipant, et ipsius servituti devota sponsione consecrant, perennis in vita tranquillitatis ac pacis et asternae libertatis in ccelo prsemia consequantur. Per eumdem.

O God of kings and of kingdoms, the King and Guide and Protector, who didst will thy only-begotten Son to be the Son of the Blessed Virgin Mary, and to be subject to her; graciously regard the prayers of thy servant, the most Christian king of the Franks, of "his faithful people, and of all his kingdom. They have put themselves under the rule of that Blessed Virgin and consecrated themselves by vow to her service. May they obtain in reward perpetual tranquillity and peace in this life and everlasting liberty in heaven.

We must not forget that Hungary was similarly consecrated to the holy Mother of God by its first kiDg, St. Stephen. From that time the Hungarians called the Feast of the Assumption, the "Day of the " great Queen, Dies magnce Domince." Our Lady recompensed the piety of the apostolic king by calling him, on 15th August, 1038, to exchange his earthly for a heavenly crown ; we shall find his feast in the cycle on the 2nd September.

In the sixteenth century the Lutherans in several places continued to celebrate the Assumption of our Lady, even after they had apostatised, because the people would not give up the feast. Many of the churches of Germany, as we learn from their breviaries and missals, were accustomed to celebrate Mary's triumph for thirty days by canticles and assemblies.

Let us offer to Mary a garland of liturgical pieces on this day of her triumph. We could find nothing better to commence with than these beautiful and fragrant flowers produced by Gaul in early times. They are taken from the Mass of 16th January, in which our forefathers celebrated both the Maternity and the triumph of our Lady.

MISSA IN ADSUMPTIONE S. M. M. D. N.

Ineffable is the mystery of this glorious day sacred to the Mother of our Lord ; yet it is meet that we praise it exceedingly, for it has been made singularly honourable by the Assumption of the Virgin. In this mystery we see virginity bearing a Son, and a death that never found its like. Her passing away was no less wonderful than her child-bearing had been joyful. Admirable in conceiving her Son by her faith, she was admirable also in her passage to God. With special joy and increased love, with faithful prayer and attentive heart, let us, beloved brethren, call upon Mary: that we may be aided and protected by her intercession, while we proclaim her a fruitful Virgin and a happy Mother, glorious in merits, and blessed in her death. Let us beseech our merciful Redeemer, to deign to lead the people here present to the heaven whereunto he

Generosae diei Dominicae Genitricis inexplicabile Sacramentum, tanto magis praeconabile, quantum est inter homines Assumptione Virginis singulare. Apud quern vitae integritas obtinuit Filium ; et mors non invenit par exemplum. Nec minus mgerens stuporem de transitu, quam exultationeferens unico beata de partu. Non solum mirabilis p ignore, quod fide concepit; sed translatione praedicabilis, qua migravit, Speciali tripudio, affectu multimodo, fideli voto, Fratres dilectissimi, corde deprecemur attento : ut ej us adjuti muniamursuffragio; quaefcecunda Virgo, beata de partu, clara de merito, felix praedicatur abscessu : obsecrantes misericordiam < Redemptoris nostri : ut circumstantem plebem iliuc dignetur introduces ; quo Beatam Ma* trem Mariam, famulantibus

Apostolis, transtulit ad honorem. Quod ipse praestare digpetur : qui cum Patre et Spiritu Sancto vivit, et regnat Deus in saecula. gloriously assumed his blessed Mother Mary, while the Apostles stood around her. May he deign to grant us this grace who with the Father and the Holy Ghost liveth and reigneth God for ever and ever.

COLLEGTIO POST NOMINA.

Habitatorem Virginalis hospitii, Sponsum beati thalami, Dominum tabernaculi, Kegem Templi, qui earn innocentiam contulit Genitrici, qua dignaretur incarnata Deitas generari: qua nihil sseculi conscia, tantum precibus mens attenta, tenuit puritatem in moribus, quam perceperat Angeli benedictione, visceribus: nec per Assumptionem de morte sensit inluviem: quaa vitae portavit Auctorem : Fratres Karissimi, fusis precibus Dominum imploremus: ut ejus indulgentia illuc defuncti liberentur a tartaro ; quo Beatse Virginis translatum corpus est de sepulchre Quod ipse prsestare dignetur ; qui in Trinitate per' fecta vivit.

Let us beseech the divine Guest of the Virgin's womb, the Spouse of the sacred nuptial chamber, the Lord of the Tabernacle, the King of the Temple, who bestowed such innocence upon his Mother, that his Deity deigned to take flesh and be born of her. She knew nothing of the world ; and with her mind fixed upon

Erayer, she showed forth in er manners that purity which she had conceived at the Angel's greeting ; and by her Assumption she was preserved from the corruption of death, she who had borne the Author of life. Yea, dearly beloved brethren, let us earnestly beseech our Lord, that in his mercy he would save the souls of the dead from hell and bring them to that place whither the body of the Blessed Virgin was translated. May he deign to hear our prayer who liveth in perfect Trinity.

CONTESTATIO.

Dignum et justum est, omnipotens Deus, nos tibi magnas merito gratias agere, tempore celeberrimo, die prae ceteris honorando. Quo fl- it is right and just, 0 Almighty God, that we . duly give thee great thanks at this glorious season, on this most venerable day, whereon the

ASSUMPTION OF THE MO faithful Israel came forth from Egypt ; whereon the Virgin Mother of God passed from this world to Christ. She knew no corruption in life, no dissolution in the tomb; for she was free from all stain of sin, glorious by her divine Offspring ; and being set free by her Assumption, she was made Queen of Paradise for her dower. Ever a spotless Virgin, she was filled with joy by the fruit of her womb. She knew no pain in childbirth, no sorrow in death. Her life and her death were above the laws of nature. She was the loveliest of bridal chambers whence came forth the noblest of bridegrooms, he who is the light of the nations, the hope of the faithful, the spoiler of the demons, and the shame of the Jews. She was a vessel of light, a tabernacle of glory, a heavenly temple. Now the better to proclaim the merits of this Virgin, let us compare her life with that of the first Eve.

Mary brought forth life for the world, and Eve brought upon it the law of death. She by her sin ruined us, Mary by her divine Child saved us. Eve poisoned our very root by the fruit of the tree ; Mary is the branch whence springs the flower that refreshed us with its fragrance and healed us by its fruit. Under the curse Eve brings forth her children in sorrow, Mary gives us blessing and salvation. Faithless Eve yielded to the serpent, delis Israhel egressus est de •iEgypto. Quo Virgo Dei Genitrix de mundo raigravit ad Christum. Quae nec de corruptione suscepit contagium ; nec resolutionem pertulit in sepulchro, pollutione libera, germine gloriosa, assumptione secura, Paradiso dote praslata, ne* sciens damna decoitu, sumens vota de fructu, non subdita dolori per partum, non labori per transitum, nec vita voluntate, nec funus solvitur vi naturae. Speciosus thalamus, de quo dignus prodit Sponsus, lux gentium, spes fidelium, praedo daemonum, confusio Judaeorum: vasculum vitae; tabernaculum gloriae, templum cceleste : cujus juvenculae melius praedicantur inerita; cum veteris Evae conferuntur exempla.

Siquidem ista mundo vitam protulit; ilia legem mortis invexit. Ilia prevaricando, nos perdidit; ista generando, salvavit. Ilia nos porno arboris in ipsa radice percussit; ex hujus virga flos exiit, qui nos odore reficeret, f ruge curaret. Hla maledictione in dolore generat; ista benedictionem in salute confirmat. Illius perfidia serpen ti consensit, conjugem decepit, prolem damnavit; hujus obedien- tia Patrem conciliavit, Filium meruit, posteritatem absolvit. Ilia amaritudinem pomi suco propinat; ista perennem dulcedinem Nati fonte desudat. Ilia acerbo gustu natorum dentes deterruit ; haec suavissimi panis blandimenti cibo formavit: cui nullus deperet, nisi qui de hoc pane saturare fauce fastidit. Sed jam veteres gemitus in gaudia nova vertamus.

Ad te ergo revertimur Virgo foeta, Mater intacta, nesciens virum, puerpera, honorata per Filium non polluta. Felix, per quam nobis inspirata gaudia suecesserunt. Cuj us sicut gratulati sumus ortu, tripudiavimus partu; ita glorificamur in transitum. Par urn f ortasse f uerat si te Christus solo sanctificasset introitu ; nisi etiam talem Matrem adornasset egressu. Eecte ab ipso suscepta es in Assumptione feliciter; quern pie suscepisti conceptura per fidem: ut quae terras non eras conscia, non teneret rupes inclusa.

Vere diversis insolis anima redempta: cui Apostoli deceived her husband, and ruined her children ; Mary by her obedience appeased the Father's wrath, merited to have God for her Son, and saved her posterity. Eve gave us to drink the juice of a bitter fruit, Mary pours upon us unending sweetness from its fountain-head, her Son. Eve's bitter apple set her children's teeth on edge, our Lady has made us the sweetest bread for our food; near her none can perish unless he disdain to feast upon this bread. But let us turn from mourning past evils to our present joy.

To thee, then, we return, O fruitful Virgin, spotless Mother, Maiden not knowing man, ennobled not polluted by thy Son. 0 happy one ! the joy thou didst conceive thou hast transmitted to us. We were glad at thy birth, we exulted at thy pure delivery, and in like manner we glory in thy passing. It were a small thing that Christ sanctified thee at thine entrance into the world, had he not also honoured thee, O worthy Mother, at thy departure hence. Justly then did thy Son joyfully receive thee in thy Assumption, for thou didst lovingly receive him when thou conceivedst him by faith. Thou knewest nought of earth's bonds, how could that rocky tomb hold thee prisoner ?

O soul redeemed amidst unwonted marvels ! The Apos- ties pay thee the last sacred sacrum reddunt obsequium, duties; the Angels sing thy Angeli cantum, Christus praises; Christ welcomes thee amplexum,nubisvehiculum, with his embrace ; a cloud is Assumptio Paradisum, inter thy chariot ; thou art assumed choros Virginum gloria prin- into Paradise, there to reign cipatum. Per Christum in glory as Queen of the Dominum nostrum. Cui choirs of Virgins. Through Angeli atque Archangeli. Christ our Lord, to whom the Angels and Archangels, etc.

In the Ambrosian Liturgy the Preface for the Mass of the Vigil is composed of the very same words as the Roman Collect said in the great Procession described above. We will borrow the two following Antiphons from the Mass of the day :

CONFRACTORIUM.

Rejoice, O Virgin, Mother Laetare Virgo, Mater Chria- of Christ, standing at his right ti, stans a dextris ejus in hand in a vesture of gold, vestitu deaurato, circuma- surrounded with delights. micta jucunditate.

TRANSITU RIUM.

Magnificamus te, Dei Genitrix ; quia ex te natus est Christus, salvans omnes, qui te glorificant. Sancta Domina, Dei Genitrix, santuas transmitte

We extol thee, O Mother of God ; for from thee was born Christ, saving all who glorify thee. O holy Lady, Mother of God, give unto us thy sanctifying graces. ctificationes nobis.

The Mozarabic Liturgy gives us these pieces from the Vespers of the feast :

LAUD A.

O Virgin of Israel, be ready Virgo Israel, ornare tymwith thy timbrels. panis tuis.

1$. And go forth with a B. Et egredere in choro choir of singers. psailentium. ft. Beata es Kegina, quae prospicis quasi lumen.

1$. Etegredere.

Dominus sit semper vobiscum.

5. Et cum spiritu tuo. ft. Blessed art thou, O Queen, who risest as the light.

1$. And go forth.

May the Lord be ever with you.

5. And with thy spirit.

SONO.

Dominus Deus cceli benedicat tibi: honor regni David in manu tua.

1$. Et adorabunt coram te filii multarum gentium. Alleluia.

Jft. Audi, filia Sion, quia exaltata es, et facies tua fulget in templo Dei: Sol justitise ingressu tuo orietur.

1$. Et adorabunt. Dominus sit. 1$. Et cum.

May the Lord God of heaven bless thee: the honour of David's kingdom is in thy hands.

1$. And the sons of many nations shall adore before thee. Alleluia. ft. Hearken, O daughter of Sion, for thou art exalted, and thy countenance shineth in the temple of God: the Sun of Justice riseth up at thine entrance.

5. And the sons.

May the Lord.

1$. And with.

ANTIPHONA.

Benedicta tu Deo altissimo, prae omnibus mulieribus.

1$. Propter hoc non diseedet laus tua ab ore hominum usque in saeculum. ft. Non det in commotionem pedem tuum: neque dormiet qui custodit te.

]$. Propter. ft. Gloria et honor Patri, et Eilio, et Spiritui Sancto in sa&cula sa&culorum. Amen.

1$. Propter. Dominus sit. B. Et cum. •

Blessed art thou by the Most High God above all women.

S. Wherefore thy praise 1 not depart out of the mouth of men for ever. ft. He shall not suffer thy foot to be moved, neither shall he slumber that keepeth thee. .1$. Wherefore. ft. Glory and honour be to the Father, and to the Son, and to the Holy Spirit for ever and ever. Amen. 1$. Wherefore. May the Lord. 3$. And with.

LAUDA.

My branches are branches of honour and grace. Alleluia.

1$. As the vine I have brought forth a pleasant odour. Alleluia, alleluia, alleluia, alleluia.

But I, as a fruitful olive-tree in the house of the Lord, will hope in the mercy of my God for ever, yea for ever and ever.

]$. As the vine. y. Glory and honour be to the Father.

1$. As the vine.

Kami mei rami honoris et gratiae. Alleluia.

1$. Ego quasi vitis fructificavi suavitatem odoris. Alleluia, alleluia, alleluia, alleluia.

Ego autem, sicut oliva fructifera in domo Domini, sperabo in misericordja Dei mei in aeternum, et in saeculum saeculi.

1$. Ego quasi.

Gloria et honor Patri.

3$. Ego quasi.

ORATIO.

Behold, O Lord God, the glorious Virgin Mary, who from the valley of tears and the desert of this world, is known to have been taken up this day, leaning upon her Beloved, thine only begotten Son and her Son, even to an unspeakable height. We show, as it were, her special seal and most precious jewel, when we confess the unity of nature between the Immaculate Mother and the human Body taken of her by the Divinity. Therefore we beseech thee, O ineffable, most high God, that thither all our energy may turn, whither on this day

{>recedes us in her mighty ove, our worthy advocate, the most Blessed Virgin.

B. Amen. . Through thy mercy, O our God, who art blessed, who

Haec est, Domine Deus, gloriosa ilia Virgo Maria, quae hodie a convalle lachrymarum et mundi deserto cognoscitur superassumi incumbens super dilectum Unigenitum tuum, Filiumque suum loco videlicet inenarrabili : cuj us vero ouasi signaculum et monile aetegitur pretiosum, dum unius naturae illud corpus confitemur Dominicum istius inlibatae genitricis a Divinitate assumptum. Proinde quaesumus, ineffabilis summe Deus, ut illic extendatur nostra intentio, quo per forte m dilectionem hodie praecessit digna suffragatrix pro nobis ac beatissima Virgo.

1$. Amen.

Per misericordiam tuam, Deus noster, qui es bene- dictus, et vivis, et omnia regis in saecula saeculorura. 1$. Amen. livest and rulest all things for ever and ever. 1$. Amen.

The Greeks offer us this graceful composition, the first eight stanzas of which are set to the eight musical tones, while the ninth returns to the first, thus making all the modes sing the triumph of Mary.

IN OFFICIO VESPERTINO.

Divinae majestatis nutu, undecumque deiferi apostoli nubium sublati culmine,

Ad metam ubi pervenerant, immacuJatum vas tuum, vitae principium, summa veneration e salutarunt.

At illae sublimissimse coelorum potestates, cum suo Domino accedentes, Dei capaz et illibatum corpus occursu honorabant, tremore corripiebantur, turn ad supernas sedes procedebant.

Et arcana voce clamabant superioribus agminum ducibus : Ecce universi mundi regina, mater Dei accedit.

Tollite portas, inque superna recipite earn, lucis uti perpetuae matrem.

Per ipsam enim mortalium omnium salus facta est, in quam dirigere oculos non possum us.

By the will of the Divine Majesty, the God- bearing Apostles were taken up from all parts and borne upon the clouds ;

Having reached their destination, they salute with deepest veneration thy immaculate body.

But the most high powers of heaven coming with their Lord, honoured with their company the spotless body which had held God; they were seized with trembling as they returned to the heavenly mansions.

With mysterious voice they cried fo the chiefs of the heavenly hosts: Behold the Queen of the universe, the Mother of God approaches.

Lift up your gates and receive her into the highest places, as the Mother of eternal light.

The salvation of all mankind was wrought through her, upon whom we cannot fix our gaze.

1 J. B. Pint a, Analecta Spioilegio Solesmensi, parata I. lxx. ex Anthologio.

No condign honour can be given to her, for her excellence surpasses all thought.

Wherefore, O Immaculate Mother of God, ever living with the King of life, thy Son, intercede for us unceasingly, so as to protect and save from every attack of the enemy the youth who are thine, for in thee we have our defence.

Thee we proclaim blessed in the eternal splendours.

Ipsi namque dari dignum prsemium nequit ; ejus enim praastantia omnem superat cogitatum. ldcirco intemerata Deipara, semper cum vivifico rege et filio vivens, intercede continuo, ut circummunias et salves ab omni inimico impetu juventutem tuam. In te enim tutelam possidemus.

Te per saecula in splendoribus, beatam dicentes.

Let us now gather from the Chaldsean chants.

IN ASSUMPTIONE V. MAJRLE.

The lips of man are not worthy to praise the Mother of the Lord of Angels and of man, for neither can men understand her, nor Angels know her sufficiently :

Admirable in her mortal life, marvellous in her life-giving death, living she was dead to the world, dying she raised the dead to life. The Apostles hasten to her from distant lands, the Angels descend from on high, to pay her honour due.

The Virtues animate each other, the Principalities come forward like flaming clouds, the Dominations rejoice, the Powers exult.

The Thrones redouble their praise: while the Seraphim cry out: O blessed and glorious body ; and the Cherubim

Matrem Domini arigelorum hominumque labia hominis laudare non sufficiunt, quam nec homines plane mente assequuntur, nec angeli sat perspiciunt :

Mirandam in vita mortali, stupendam in morte vitali.

Vivens mundo mortua fuit, moriens mortuos exsuscitavit.

Ad ipsam Appstoli properant e longinquis, angeli descendunt e superis, honoris causa debiti.

Virtutes invicem cohortantur, Principatus ut flammeae nubes exspatiantur, laetantur Dominatibnes, Potestates tripudiant.

Throni laudem ingeminant ; Seraphim clamantibus: Beatum o corpus glorias; dum Cherubim il- lam cantibus extollunt inter ipsos procedentem.

JSthera, nubes, ipsi se sub mitt unt; tonitrua plaudunt, collaudantia Filium ; pluvia et ros uberibus ejus amulantur :

Siquidem virentia pascunt, haec autem virentium Dominum enutrivit. extol her with their songs, as she passes through their midst.

The sky and the clouds bend down before her ; the thunder claps, praising her Son; the rain and the dew envy her breasts : for they indeed nourish the plants, but she fed the Lord of the plants.

Ralph of Tongres, who wrote in the fourteenth century of the observance of the canons in the Offices of the Church, points out the following Hymn as used in bis time for to-day's feast i

HYMN.

O quam glorifica luce coruscas,

Stirpis Davidicae regia proles:

Sublimis residens Virgo Maria,

Supra cceligenas a^theris omnes.

Tu cumvirgineo mater honore,

Angelorum Domino pectoris .' aulam,

Sacris visceribus casta parasti;

Natus hinc Deus est corpore . Christus.

Quern cunctus venerans or- bis adorat, Cui nunc rite genu flectitur omne:

A quo te, petimus, sub- veniente, Abjectis tenebris, gaudia lucis.

Oh, with what glorious light thou dost shine, royal daughter of David's race: seatedon high, O Virgin Mary, above all the dwellers in heaven.

Thou with thy virginal honour art Mother; a home in thy heart for the Lord of the Angels, thou, pure one, prepared st in thy sacred womb: the Christ born of thee is Goa in the flesh.

'Tis he whom the whole world doth trembling adore, he before whom each knee rightly bends; from him we implore, by thy intercession, the dispelling of darkness, the joys of light

Radulph. De canon, observ., Prop. xiii.

This do thou grant us, O Father of light, through thine own Son, in the Holy Spirit : who liveth with thee in the glittering heavens, reigning and governing all the ages.

Amen.

Hoc largire, Pater luminis omnia,

Natum per proprium, Fla- mine sacro : Qui tecum nitida, vivit in sethra

Regnans, ac moderans specula cuncta. Amen.

Let us conclude with this sweet Sequence:

SEQUENCE.

Flowing with delights the daughter of King David is borne in the Bridegroom's arms to the heavenly thrones ; the beloved hastens, seeking among the lilies the Spouse where he had gone.

To-day the chamber of the King opens to Esther seeking to avert the danger brought about by her enemy Aman, eager with his deceits, who prepares death for the world with the ropes of sin.

She traverses the mansions of heaven, passing through all the doors, into the court of the King: there to-day her virginal mouth kisses the golden sceptre Christ, that peace may be given to the Church.

Here in Rama the voice of Rachel is heard: there sweet music is sung to thee, where the Spouse embraces thee and converses with thee ; the Spouse whom thou, O blessed one, enjoy est more than all the heavenly citizens.

Affluens deliciis, David regis filia, Sponsi fertur brachiis Ad cceli sedilia : Et arnica properat Sponsum, quo abierat, Quserens inter lilia.

Hodie cubiculum Regis Hester suscipir, Sedare periculum, Quod hostilis efficit Aman instans fraudibus, Peccati rudentibus Mundo mortem conficit.

Per cceli palatia Cuncta transit ostia Intra regis atria, Ubi sceptrum aureum, Christum, os virgineum Osculatur hodie, Ut sit pax Ecclesise.

Vox Rachelis in Rama Hie auditur : sed drama Tibi dulce canitur, Ubi te amplectitur Sponsus, et alloquitur, Quo beata frueris Plusquam cunctis superis.

Te transmittit hodie Tellus coeli curiae, David regis Thecuitem, Helisaei Sunamiteni, Ut fugati revocemur, Et prostrati suscitemur Ad aeterna gaudia, Ubi es in gloria.

To-day our earth sends thee to the heavenly court, as the wise woman of Thecua to king David, as the Sunamitess to Eliseus, that we exiles may be called home, we who are cast down may be raised up even to the eternal joys, where thou art in glory.

Amen.

Amen.

Thou didst taste death, O Mary ! But that death, like the sleep of Adam at the world's beginning, was but an ecstasy leading the Bride into the Bridegroom's presence. As the sleep of the new Adam on the great day of salvation, it called for the awakening of resurrection. In Jesus Christ our entire nature, soul and body, was already reigning in heaven ; but as in the first paradise, so in the presence of the holy Trinity, it was not good for man to be alone. To-day at the right hand of Jesus appears the new Eve, in all things like to her Divine Head in his vesture of glorified Flesh: henceforth nothing is wanting in the eternal Paradise.

O Mary, who, according to the expression of thy devout servant John Damascene, hast made death blessed and happy, detach us from this world, where nothing ought now to have a hold on us. We have accompanied thee in desire ; we have followed thee with the eyes of our soul, as far as the limits of our mortality allowed ; and now, can we ever again turn our eyes upon this world of darkness? O Blessed Virgin, in order to sanctify our exile, and help us to rejoin thee, bring to our aid the virtues whereby, as on wings, thou didst soar to so sublime a height. In us, too, they must reign ; in us they must crush the head of the wicked serpent ; that one day they

1 Gen. ii. 1& * Joan. Damasc. in Dormit. B.M.V., Homil. L may triumph in us. O day of days, when we shall behold not only our Redeemer, but also the Queen who stands so close to the Sun of J ustice as even to be clothed therewith, eclipsing with her brightness all the splendours of the Saints !

The Church, it is true, remains to us, O Mary, the Church who is also our Mother, and who continues thy struggle against the dragon with its seven hateful heads. But she, too, sighs for the time when the wings of an eagle will be given her, and she will be permitted to rise like thee from the desert and to reach her Spouse. Look upon her passing, like the moon, at thy feet, through her laborious phases; hear the supplications she addresses to thee as Mediatrix with the divine Sun: through thee may she receive light; through thee may she find favour with him who loved thee, and clothed thee with glory and crowned thee with beauty.

A

Sunday within the Octave of the Assumption. SAINT JOACHIM,

CONFESSOR, FATHER OF THE BLESSED VIRGIN MARY.

From time immemorial the Greeks have celebrated the feast of St. Joachim on the day following our Lady's birthday. The Maronites kept it on the day after the Presentation in November, and the Armenians on the Tuesday after the Octave of the Assumption of the Mother of God. The Latins at first did not keep his feast. Later on it was admitted and celebrated sometimes on the day after the Octave of the Nativity, September 16th, sometimes on the day following the Conception of the Blessed Virgin, December 9th. Thus both East and West agreed in associating St. Joachim with his illustrious daughter when they wished to do him honour.

About the year 1510, Julius II. placed the feast of the grandfather of the Messias upon the Roman Calendar with the rank of double major; and remembering that family, in which the ties of nature and of grace were in such perfect harmony, he fixed the solemnity on the 20th March, the day after that of his son-in-law, St. Joseph. The life of the glorious patriarch resembled those of the first fathers of the Hebrew people ; and it seemed as though he were destined to imitate their wanderings also, by continually changing his place upon the sacred cycle.

Hardly fifty years after the Pontificate of Julius II. the critical spifjjb of the day cast doubts upon the history of St. Jbachim, and his name was erased from the Roman breviary. Gregory XV., however, re-established his feast in 1622 as a double, and the Church has since continued to celebrate it. Devotion to our Lady's father continuing to increase very much, the Holy See was petitioned to make his feast a holiday of obligation, as it had already made that of his spouse, St. Anne. In order to satisfy the devotion of the people without increasing the number of days of obligation, Clement XII. in 1738 transferred the feast of St. Joachim to the Sunday after the Assumption of his daughter, the Blessed Virgin, and restored it to the rank of double major.

On the 1st August 1879, the Sovereign Pontiff, Leo XIII., who received the name of Joachim in baptism, raised both the feast of his glorious patron and that of St. Anne to the rank of doubles of the second class.

The following is an extract from the decree Urbi et Orbi, announcing this final decision with regard to the said feasts: " Ecclesiasticus teaches us that " we ought to praise our fathers in their generation ; " what great honour and veneration ought we then " to render to St. Joachim and St. Anne, who begot "the Immaculate Virgin Mother of God, and are on " that account more glorious than all others."

"By your fruits are you known," says St. John Damascene, "you have given birth to a daughter "who is greater than the Angels and has become "their Queen."1 Now since, through the divine mercy, in our unhappy times the honour and worship paid to the Blessed Virgin is increasing in proportion to the increasing needs of the Christian

1 J. Damasc. Oratiai. de V.M. Nativit. pent. iv. 2 F people, it is only right that the ffcw glory which surrounds their blessed daughter Should redound upon her happy parents. May this increase of devotion towards them cause the Church to experience still more their powerful protection.

MASS.

Prayer is good with fasting and alms more than to lay up treasures of gold. Far better than Tobias, did Joachim experience the truth of the Archangel's word. Tradition says that he divided his income into three parts: one for the Temple, the second for the poor, and the third for his family. The Church, wishing to honour Mary's father, begins by praising this liberality, and also his justice which earned him such great glory.

INTROIT.

Dispersit, dedit pauperibus: justitia ejus manet in sasculum saeculi : cornu ejus exaltabitur in gloria.

He hath distributed, he hath given to the poor: his justice remaineth for ever and ever : his horn shall be exalted in glory.

Fs. Beatus vir qui timet Fs. Blessed is the man that Dominum: in mandatis ejus feareth the Lord : he delighteupit nimis. eth exceedingly in his com- mandments.

Gloria PatrL Dispersit Glory, eta He hath.

Mother of God: such is the title which exalts Mary above all creatures; but Joachim, too, is ennobled by it ; he alone can be called, for all eternity, Grandfather of Jesus. In heaven, even more than on earth, nobility and power go hand in hand. Let us then, with the Church, become humble clients of one so great.

1 Tobiaa xii. 8.

COLLECT.

O God, who before all thy Saints wert pleased that blessed Joachim should be the father of her who bore thy Son ; grant, we beseech thee, that we may ever experience his patronage, whose festival we venerate. Through the same Lord, etc.

Deus, qui prae omnibus Sanctis tuis beatutn Joachim Genitricis Filii tui patrem esse voluisti : concede, quaasumus; ut cujus festa veneramur, ejus quoque perpetuo patrocinia sentiamus. Per eumdem Dominum.

A commemoration is here made of the occurring Sunday.

EPISTLE.

Lesson from the Book of Wisdom.

Eccli. xxxi.

•Blessed is the man that is found without blemish, and that hath not gone after gold, nor put his trust in money, nor in treasures. Who is he, and we will praise him? For he hath done wonderful things in his life. Who hath been tried thereby, and made perfect, he shall have glory everlasting: he that could have transgressed, and hath not transgressed, and could do evil things, aud hath not done them : therefore are his goods established in the Lord, and all the church of the saints shall declare his alms.

Lectio libri Sapientiae.

Eccli, xxxi.

Beatus vir qui inventus est sine macula : et qui post aurum non abiit, nec speravit in pecunia et thesauris. Quis est hie, et laudabimus eum ? Fecit enim mirabilia in vita sua. Qui probatus est in illo et perfectus est, erit ill! gloria aeterna: qui potuit transgredi, et non est transgressus: facere mala,et non fecit. Ideo stabilita sunt bona illius in Domino, et eleemosynas illius enarrar bit omnis ecclesia Sanctorum.

Joachim's wealth, like that of the first patriarchs, consisted chiefly in flocks and herds. The holy use he made of it, drew down God's blessing upon it. But the greatest of all his desires heaven seemed to refuse him. His holy spouse Anne was barren. AmoDgst all the daughters of Israel expecting the Messias, there was no hope for her. One day the victims Joachim presented in the Temple were contemptuously rejected. Those were not the gifts the Lord of the Temple desired of him ; later on, instead of lambs from his pastures, he was to present the Mother of the Lamb of God, and his offering would not be rejected.

This day, however, he was filled with sorrow and fled away without returning to his wife. He hastened to the mountains where his flocks were at pasture; and living in a tent, he fasted continually, for he said : " I will take no food till the Lord my God look mercifully upon me; prayer shall be my nourishment."

Meanwhile Anne was mourning her widowhood and her barrenness. She prayed in her garden as Joachim was praying on the mountain. Their prayers ascended at the same time to the Most High, and he granted them their request. An Angel of the Lord appeared to each of them and bade them meet at the Golden Gate ; and soon Anne could say : " Now I know that the Lord hath greatly blessed me. " For I was a widow and I am one no longer, and I " was barren, and lo ! I have conceived !"*

The Gradual again proclaims the merit of almsgiving and the value God sets upon holiness of life. The descendants of Joachim shall be mighty and Uessed in heaven and upon earth. May he deign to exert his influence with his all holy daughter, and with his grandson Jesus, for our salvation.

GRADUAL.

Dispersit, dedit pauperi- He hath distributed, he bath bus: justitia ejus manet in given to the poor: his justice saeculuui saecuJi. remaineth tor ever and ever.

1 Epiphan. Oratio de laudibus Virg. 2 Protevang. Jacobi.

His seed shall be mighty Potens in terra erit upon the earth: the generation semen ejus: generatio rec- of the mighty shall be blessed, torura benedicetur.

Alleluia, alleluia. Alleluia, alleluia. pater altnae Virginis, hie famulis salutis opera. Alleluia.

If. O Joachim, holy spouse ^. O Joachinisancte^onof Anne, father of the glorious jux Aunse, Virgin, assist now thy servants confer unto salvation. Alleluia.

GOSPEL.

The beginning of the Holy Initium sancti Evangelii Gospel according to St. secundum Matthaeum. Matthew.

Ch. i. Gap. i.

Liber generationis Jesti Ohristi, filii David, filii genuit autem genuit autem gendit res ej autem genuit rhares, et Z iram de Tbamar. autem genuit Esron. Esron Aram ; and Aram autem genuit Aram. Aram autem genuit Aminadab. autem genuit autem genuit Salmon. Salmon autem genuit Booz de Rahab. Booz autem genuit ex Ruth. Obed autem genuit Jesse. Jesse autem genuit David regem. David autem rex genuit Salomo- Roboam ; and Roboam begot nem, ex ea quae f uit Uria. Salomon autem genuit Roboam. Roboam autem genuit Abiam. Abias autem Joram autem genuit Josaphat. Josaphat au- Ac haz begot tem genuit Joram. Joram Ezechias ; and Ezechias begot autem genuit Oziam. Ozias autem genuit Joatham. Joatham autem genuit Achaz.

The book of the generation of Jesus Christ, the son of David, the Son of Abraham. Abraham. Abraham Abraham begot Isaac; and Isaac. Isaac Isaac begot Jacob ; and Jacob Jacob. Jucob begot J udas and his brethren ; Judam,etf rat us. Judas and Judas begot Phares and Zara of Thamar ; and Phares Phares begot Esron; and Esron begot begot Aminadab; and Am inadab begot Naasaon ; and Naasson begot Aminadab Salmon; and Salmon begot Naasson. Naasson Booz of Rahab; and Booz begot Obed of Ruth ; and Obed begot Jesse ; and Jesse begot David the king. And David Obed the king begot Solomon, of her who had been the wife of Unas; and Solomon begot Abia ; and Abia begot Asa : and Asa begot Josaphat ; and Josaphat begot Joram; and begot Ozias; and Ozias genuit Asa. Asa begot Joatham ; and Joatham begot Achaz ; and Manasses ; and Man asses begot Amon ; and Amon begot

Achaz autem genuit Ezechiam. Ezechias autem genuit Manassen. Manasses autem genuit Amon. Amon autem genuit Josiam. Josias autem genuit Jechoniam, et fratres ejus in transmigratione Babylonis. Et post transmigrationem Babylonis : J echonias genuit Salathiel. Salathiei autem genuit Zorobabel. Zorobabel autem genuit Abiud. Abiud autem genuit Eliacim. Eliacim autem genuit Azor. Azor autem genuit Sadoc. Sadoc autem genuit Achim. Actum autem genuit Eliud. Eliud autem genuit Eleazar. Eleazar autem genuit Matban. Mathan autem genuit Jacob. Jacob autem genuit Joseph, virum Marias, He qua natus est Jesus, qui vocatur Christus.

Josias ; and Josias begot Jechonias and his brethren in the transmigration of Babylon. And, after the transmigration of Babylon, Jechonias begot Salathiei ; and Salathiei begot Zorobabel ; and Zorobabel be- fot Abiud ; and Abiud begot lliacim; and Eliacim begot Azor ; and Azor begot Sadoc ; and Sadoc begot Achim : and Achim begot Eliud ; and Eliud begot Eleazar; and Eleazar begot Mathan ; and Mathan begot Jacob ; and Jacob begot Joseph, the husband of Mary, of whom was born Jesus ; who is called Christ.

"Rejoice, O Joachim, for of thy daughter a Sou is "born to us,"1 exclaims St. John Damascene. It is in this spirit the Church reads to us to-day the list of the royal ancestors of our Saviour. Joseph, the descendant of these illustrious princes, inherited their rights and passed them on to Jesus, who was his Son according to the Jewish law, though according to nature he was of the line of his Virgin Mother alone.

St. Luke, Mary's Evangelist, has preserved the names of the direct ancestors of the Mother of the Man-God, springing from David in the person of Nathan, Solomon's brother. J oseph, the son of Jacob according to St. Matthew, appears in St. Luke as son of Heli. The reason is, that by espousing Mary, the

1 J. Damasc. Oratio I. de V. M. Nativit. ex Isai. ix. 6. only daughter of Heli or Heliachim, that is Joachim, he became legally his son and heir.

This is the now generally received explanation of the two genealogies of Christ the Son of David. It is not surprising that Rome, the queen city who has become the Bride of the Son of man in the place of thfc repudiated Sion, prefers to use in her Liturgy the genealogy which by its long line of royal ancestors emphasizes the kingship of the Spouse over Jerusalem. The name of Joachim, which signifies "the "preparation of the Lord," is thus rendered more majestic, without losing aught of its mystical meaning.

He is himself crowned with wonderful glory. Jesus, his Grandson, gives him to share in his own authority over every creature. In the Offertory we celebrate St. Joachim's dignity and power.

OFFERTORY.

Gloria et honore coronasti eum: et constituisti eum super opera manuum tuarum, Domine.

Thou bast crowned him with glory and honour: and hast set him over the works of thy hands, O Lord.

" Joachim, Anne and Mary/' says St. Epiphanius : " what a sacrifice of praise was offered to the Blessed " Trinity by this earthly Trinity !" May their united intercession obtain for us the full effect of the sacrifice which is being prepared upon the Altar in honour of the head of this noble family.

SECRET.

Receive this sacrifice, O Suscipe, clementissime most merciful God, offered to Deus, sacrificium in hono- thy majesty in honour of the rem sancti patriarchse Joa- holy patriarch Joachim, the chim patris Maris Virginis, father of the Virgin Mary; majestati tuse oblatum : ut, that by his intercession, with ipso cum conjnge sua, et that of his spouse and most beatissima prole interce- blessed offspring, we may de- dente, perfectam consequi mereamur remissionem pec- serve to obtain the entire recatorum, et gloriam sempi- mission of sins, and everlastternam. Per Dominum. ing glory. Through, etc.

While enjoying the delights of the sacred mysteries, let us not forget, that if Mary gave us the Bread of Life, she herself came to us through Joachim. Let us confidently entrust to his prudent care the precious germ which we have just received, and which must now fructify in our souls.

COMMUNION.

Fidelia servus et prudens, A quern constituit Dominus super famili am sua m,ut det illis in tempore tritici suram. faithful and wise steward, whom his Lord set over his family; to give them their men- measure of wheat in due season.

The Sacraments produce of themselves the essential grace belonging to them ; but we need the intercession of the Saints to remove all obstacles to their full operation in our hearts. Such is the sense of the Postcomm union.

POSTCOMMUNION.

Quaesumus, omnipotens We beseech thee, Almighty

Deus : ut, per haec sacra- God, that by these mysteries menta, quae sumpsimus, in- which we receive, the merits tercedentibus meritis et pre- and prayers of blessed J oachim, cibus beati Joachim, patris father of her who bore thy

Genitricis dilecti Filii tui beloved Son our Lord Jesus

Domini nostri Jesu Christi, Christ, interceding for us, we tuae gratiae in praesenti, et may be made worthy to be astern ae gloriae in futuro par- partakers of thy grace in this ticipes esse mereamur. Per life, and of eternal glory in the eumdem. life to come. Through the same Lord, <fec.

Then is added the Postcommunion of the occurring

Sunday, and the Gospel of the same is read at the end of Mass, instead of that of St. John.

VESPERS.

Yesterday at First Vespers the Church sang the praises of Joachim as "a man glorious in his "generation, unto whom the Lord gave the blessings " of all nations, and upon whose head he confirmed "his testament"1 The second Vespers are taken from the Common of a Confessor not a Bishop, the Antiphons of which are so full of graceful simplicity. No more fitting words could be found wherewith to praise this just man whose path, as we read in the Book of Wisdom, was truly as a brilliant light going forward and increasing even to perfect day. He offered to the Lord in his temple the Virgin Mother who was to give our human nature to the Word. His life had no evening. It closed when his daughter's sanctity was attaining its zenith, and the father of the Immaculate Virgin went to carry hope to the souls of the just in Limbo.

• 1. Ant. Lord, thou gavest 1. Ant. Domine, quinque me five talents : behold I have talenta tradidisti mihi : ecce gained five more. alia quinque superlucratus

Ps. Dixit Dominus, page 36. sum.

2. Ant. Well done, thou 2. Ant. Euge, serve bone, good servant, faithful in few in modico fid el is, intra in things, enter into the joy of gaudiuin Domini tui. thy Lord.

Ps. Confitebor tibi, Domine, page 37.

3. Ant. Faithful and pru- 3. Ant. Fidelis servus et dent servant, whom his Lord prudens, queni cons ti tui t hath placed over his family. Dominus super familiam

Ps. Beatus vir, page 38. suam.

1 Ant. of Magnificat at 1st Vespers.

4. Ant. Beatus ille servus, quern cum venerit Dominus ejus, et pulsaverit januam, invenerit vigilantem.

5. Ant. Serve bone et fidelis, intra in gaudium Domini tui.

CAPITULUM.

Beatus vir, qui inventus est sine macula, et qui post aurum non abiit, nec speravit in pecunia et tbesauris. Chilis est hie, et laudabimus eumt fecit enim mirabilia in vita sua.

4. Ant. Blessed is that servant, whom when his Lord shall come and knock at the gate, be shall find watching.

Ps. Laudate pueri, page 39.

5. Ant. Good and faithful servant, enter into the joy of thy Lord.

Ps. Laudate Dominum omnes gen tea, page 334.

(Eccli. xxxi.)

Blessed is the man that is found without .blemish : and that hath not gone after gold, nor put his trust in money nor in treasures. Who is he, and we will praise him ? For he hath done wonderful things in his life.

HYMN.* late Confessor Domini colentes

Quern pie laudant populi per orbem,

On this day, the blessed Confessor of the Lord, whom all nations throughout the world lovingly venerate, meri-

• In the Monastic Breviary it is as follows :-

R7. brev. Os justi. * Meditabitur sapientiam. Os justi.

)5\ fit lingua ejus loquetur judicium. * Meditabitur. Gloria. Os justi.

Iste Confessor Domini sacratus Festa plebs cujus celebrat per orbem,

Hac die laetus meruit supremos Laudis honores.

Qui pius, prudens, humilis, pudicua,

Sobrius, castus fuit et quietus, Vita dum prssens vegetavit ejus Corporis artus.

Ad sacrum cujus tumulum frequenter

Membra languentum modo sanitati

Quolibet morbo fuerint gravat* Restituuntur.

Unde nunc noster chorus in honorem Ipsius hymnum canit hunc li- benter ; Ut piis ejus meritis juvemur Omne per ®vum.

Sit salus iili, decus, atque virtus, Qui supra coali residens cacu- Ynen,

Totius mundi machinam gubernat

Trinus et unus. Amen. ted the highest honours of Hac die laetus meruit supraise. premos

Laudis honores.

Pious, prudent, humble, and chaste, he led a sober and spotless life, as long as quickening breath animated his frame.

Oft does it happen, through his eminent merit, that the languishing limbs of poor sufferers, overcoming the power of the disease, are restored to health.

Therefore does our choir devoutly sing his praise, telling his glorious victories : may we be evermore assisted by his benevolent prayers.

Salvation and honour and power be to him who, seated glorious on his heavenly throne, One and Three, ruleth the whole universe.

Amen. y. The Lord hath led the just man through right ways.

]j. And shown him the kingdom of God.

Qui pius, prudens, -humilis, pudicus, Sooriam duxit sine labe vitam,

Donee humanos animavit aurae Spiritus artus.

Cujus ob praestans meritum frequenter, Mgra. quae passim jacuere* membra Viribus morbi domitis, sa* luti Restituuntur.

Noster hinc illi chorus ob- sequentem Concinit laudem, celebres- que palmas : Ut piis ejus precibus juve- mur

Omne per aevum.

Sit salus illi, decus, atque virtus,

Qui super cceli solio coruscans,

Totius mundi seriem gubernat

Trinus et unus. Amen. ff. Justum deduxit Dominus per vias rectas.

1$. Etostenditilliregnum Dei.

ANTJPHON OF THE MAGNIFICAT.

This man, despising the Hie vir despiciens mun- world and earthly things, tri- dum et terrena, triumphans, umphantly, by word and deed, divitias coelo condidit ore, laid up treasures in heaven. manu.

~ The Prayer is the Collect of the Mass, page 437. Then is made a commemoration of the Sunday.

The Acts of the Saints reproduce on the 20th March this Hymn from the ancient Roman Breviary, which will serve as a prayer to the father of Mary.

HYMN.

O Pater summae, Joachim, puellae

Quae Deum clauao genuit pudore, Promove nostras Domino querelas, Castaque vota. gfcis quot hie saevis agitemur undis,

Triste quos mundi mare defatigat : Scis quot adnectat Sathanas carove Praelia nobis.

Jam sacris junetus superum • catervis, Imo praecedens, potes omne, si vis :

Nil nepos Jesus merito negabit, Nil tibi nata.

Fac tuo nobis veniam precatu

Donet et pacem Deitas beata:

Ut simul juncti resonemus Uli

Dulciter hymnos. Amen.

O Joachim, Father of the sovereign Maiden, who in all purity gave birth to God, present to the Lord our petitions and our chaste desires.

Thou knowest by what angry waves we are here tossed, whom the cruel sea of this world wearies out : thou knowest how many battles Satan and the flesh prepare for us.

Now that thou art united to the holy companies in heaven, or rather art placed at their head, thou canst do all if thou wilt : for rightly neither Jesus thy Grandson nor Mary thy daughter can deny thee aught.

Obtain by thy prayer that our Blessed God may give us pardon and peace : that united with thee we may sweetly sing canticles to him.

Amen.

Father of Mary, we thank thee. All creation owes thee a debt of gratitude, since the Creator was pleased that thou shouldst give him the Mother he had chosen for himself.

Husband of holy Anne,: thou showest us what » would have been in Paradise ; thou seem est to have been reinstated in primeval innocence, in order to give birth to the Immaculate Virgin : sanctify Christian life, and elevate the standard of morals. Thou art the Grandfather 6f Jesus : let thy paternal love embrace all Christians who are his brethren. Holy Church honours thee more than ever in these days of trial; she knows how powerful thou art with the Eternal and Almighty Father, who made thee instrumental, through thy blessed daughter, in the temporal Generation of his Eternal Son.

August 16. SAINT HYACINTH,

CONFESSOR. ♦

One of the loveliest lilies from the Dominican field to-day unfurls its petals at the foot of Mary's throne. Hyacinth represents on the sacred cycle that intrepid band of missionaries who, in the thirteenth and fourteenth centuries, faced the barbarism of the Tartars and Mussulmans which was threatening the West. From the Alps to the Northern frontiers of the Chinese Empire, from the islands of the Archipelago to the Arctic regions, he propagated his Order and spread the kingdom of God. On the Steppes, where the schism of Constantinople disputed its conquests with the idolatrous invaders from the North, he was seen for forty years working prodigies, confounding heresy, dispelling the darkness of infidelity.

The consecration of martyrdom was not wanting to this, any more than to the first Apostolate. Many were the admirable episodes, where the Angels seemed to smile upon the hard combats of their earthly brethren. In the convent founded by Hyacinth at Sandomir on the Vistula, forty-eight Friars Preachers were gathered together under the rule of Blessed Sadoc. One day the lector of the Martyrology, announcing the feast of the morrow,

ST. HYACINTH. read these words which appeared before his eyes in letters of gold : At Sandomir on the 4th of the Nones of June, the Passion of Forty-nine Martyrs. The astonished brethren soon understood this extraordinary announcement ; in the joy of their souls they prepared to gather the palm, which was procured for them by an irruption of the Tartars on the very day mentioned. They were assembled in choir at the happy moment, and whilst singing the Salve Regina they dyed with their blood the pavement of the church.

No executioner's sword was to close Hyacinth's glorious career. John, the beloved disciple, had had to remain on earth till the Lord should come; our Saint waited for the Mother of his Lord to fetch him.

Neither labour nor the greatest sufferings, nor above all the most wonderful divine interventions were wanting to his beautiful life. Kiew, the holy city of the Russians, having for fifty years resisted his zeal, the Tartars, as avengers of God's justice, swept over it and sacked it. The universal devastation reached the very doors of the sanctuary where the man of God was just concluding the Holy Sacrifice. Clothed as he was in the sacred vestments, he took in one hand the most Holy Sacrament and in the other the statue of Mary, who asked him not to leave her to the barbarians ; then, together with his brethren, he walked safe and sound through the very midst of the bloodthirsty pagans, along the streets all in flames, and lastly across the Dnieper, the ancient Borysthenes, whose waters, growing firm beneath his feet, retained the marks of his steps. Three centuries later, the witnesses examined for the process of canonisation attested on oath that the prodigy still continued ; the footprints always visible upon the water, from one bank to the other, were

A called by the surrounding inhabitants St. Hyacinth's Way.

The Saint, continuing his miraculous retreat as far as Cracow, there laid down bis precious burden in the convent of the Blessed Trinity. The statue of 3£ary, light as a reed while he was carrying it, now resumed its natural weight, which was so great that one man could not so much as move it. Beside this statue Hyacinth, after many more labours, would return to die. It was here that, at the beginning of his apostolic life, the Mother of God had appeared to him for the first time, saying: "Have great " courage and be joyful, my son Hyacinth ! What- " soever thou shalt a>k in my name, shall be granted "thee." This happy interview took place on the Vigil of the Assumption. The Saint gathered from it the superhuman confidence of the thaumaturgus, which no difficulty could ever shake ; but above all he retained from it the virginal fragrance which embalmed his whole life, and the light of supernatural beauty which made him the picture of his father Dominic.

Years passed away : heroic Poland, the privileged centre of Hyacinth's labours, was ready to play its part, under Mary's shield, as the bulwark of Christendom ; at the price of what sacrifices we shall hear in October from a contemporary of our Saint, St. Hedwiges, the blessed mother of the hero of Liegnitz. Meantime, like St. Stanislaus his predecessor in the labour, the son of St. Dominic came to Cracow, to breathe his last sigh and leave there the treasure of his sacred relics. Not on the Vigil this time, but on the very day of her triumph, August 15th, 1257, in the church of the Most Holy Trinity, our Lady came down once more, with a brilliant escort of Angels, and Virgins forming her court. "Oh! who art thou?" cried a holy soul who beheld

ST. HYACINTH. all this in ecstasy ; " I," answered Mary, " am the "Mother of mercy; and he whom I hold by the "hand, is brother Hyacinth, my devoted eon, whom " I am leading to the eternal nuptials." Then our Lady intoned herself with her sweet voice : " I will "go to the mountain of Libanus/'.and the Angels and Virgins continued the heavenly song with exquisite harmony, while the happy procession disappeared into the glory of heaven.

Let us read the notice of St. Hyacinth given by the Liturgy. We shall there see that his abovementioned passage over the Dnieper, was not the only circumstance wherein he showed his power over the waves.

Hyacinth was a Pole and born of noble and Christian parents in the town of Camien of the diocese of Breslau. In his childhood he received a liberal education, and later he studied law and Divinity. Having become a Canon of the church of Cracow, he surpassed all his fellow-priests by his remarkable piety and learning. He was received at Rome into the Order of Preachers by the founder St. Dominic, and till the end of his life he observed in a most holy manner the mode of life he learnt from him. He remained always a virgin, and had a great love for modesty, patience, humility, abstinence and other virtues, which are the true inheritance of the religious life.

In his burning love for God he would spend whole night*

PENT. IV.

Hyacinthus Polonus, nobilibus et christianis parentibus, in Camiensi villa episcopatus Vratislaviensis natus est. A pueritia litteris instructus, post datam jurisprudentiae et sacris litteris operam, inter canon icos Cracovienses ascitus, insigni morum pietate et summa eruditione ceteros antecelluit. Romae in Praedicatorum ordiuem ab ipso institutore sancto Dominico adscriptus, perfectam Vivendi rationem, quam ab ipso didicerat, usque ad finem vitse sanctissime retinuit. Virginitatem perpetuo coluit : modestiam, patientiam, humilitatem, abstinentiam, ceterasque virtutes, ut certum religiose vitse patrimonium, adamavit.

Caritate in Deum fervens, integras saepe noctes fun- 2G dendis precibus, castigan- in prayer and chastising his doque corpori insumens, body. He would allow nim- nullum eidem levamentum, self no rest except by leaning nisi lapidi innixus, sive against a stone, or lying on humi Cubans, adhibebat. the bare ground. He was sent

Remissus in patriam, Frisaci back to his own country ; but primum in itinere amplissi- first of all on the way there, mum sui ordinis monaste- he founded a large house of rium,moxCraco viae alteram his Order at Friesach, and erexit. Inde per alias Po- then another at Cracow. Then loniae regni provincias, aliis in different provincesof Poland quatuor exaedificatis, incre- he built four other monasteries, dibile dictu est quantum and it seems incredible what verbi Dei praedicatione et an amount of good he did in vitae innocentia apud omnes all these places by preaching profecerit. Nullum diem the word of God and by the praetermisit, quo non prae- innocence of his life. Not a clara aliqua fidei, pietatis day passed but he gave some atque innocentiae argumenta striking proof of his faith, his praestiterit. piety, and his innocence.

Sanctissimi viri studium God honoured the holy erga proximorum salutem man's zeal for the good of maximis Deus miraculis his neighbour by very great illustravit. Inter quae illud miracles. The following is insigne, quod Vandalum one of the most striking : he fluvium prope Visogradum crossed without a boat the aquis redundantem, nullo river Vistula which had over- navigio usus, trajecit, sociis flowed, near Wisgrade, and quouue expanso super undas drew his companions also allio traductis. Admira- across on his cloak which he ili vitae gen ere ad quadra- spread out over the water, ginta prope annos post pro- After having persevered in fessionem perducto, mortis his admirable manner of life die suis fratribus praenun- for forty years after his Pro- tiatOjipsoassumptae Virginis fession, he foretold to his festo, Horis Canonicis per- brethren the day of his death, solutis, sacramentis ecclesi- On the feast of our Lady's asticis summa cum venera- Assumption in the year 1257, tione perceptis, iis verbis : having finished the Canonical

In manus tuas Domine, Hours, and received the Sacra- spiritum Deo reddidit, anno ments of the Church with salutis millesimo ducentesi- great devotion, saying these mo quinquagesimo septimo. words : " Into thy hands, O

Ouem miraculis, etiam post " Lord, I commend my spirit," obitum, illustrem, Clemens Jje gave up his soul to God.

ST. HYACINTH.

He was illustrious for miracles in death as in life, and Pope Clement VIII. numbered him among the Saints.

Papa Octavus in Sanctorum numerum retulit.

Great was thy privilege, O son of Dominic, to be so closely associated to Mary as to enter into thy glory on the very feast of her triumph. As thou occupiest so fair a place in the procession accompanying her to heaven, tell us of her greatness, her beauty, her love for us poor creatures, whom she desires to make sharers, like thee, in her bliss.

It is through her thou wert so powerful in this thy exile, before being near her in happiness and glory. Long after Adalbert and Anscharius, Cyril and Methodius, thou didst traverse once more the ungrateful North, where thorns and briars so quickly spring up again, where the people, whom the Church has with such labour delivered from the yoke of paganism, are continually letting themselves be caught in the meshes of schism and the snares of heresy. In his chosen domain, the prince of darkness suffered fresh defeats, an immense multitude broke his chains, and the light of salvation shone further than any of thy predecessors had carried it Poland, definitively won to the Church, became her rampart, until the days of treason which put an £nd to Christian Europe.

0 Hyacinth, preserve the faith in the hearts of this noble people, until the day of its resurrection. Obtain grace for the Northern regions, which thou didst warm with the fiery breath of thy word. Nothing thou askest of Mary will be refused, for the Mother of mercy promised thee so. Keep up the apostolic zeal of thy illustrious Order. May the number of thy brethren be multiplied, for it is far below our present needs.

Akin to thy power over the waves, is another attributed to thee by the confidence of the faithful, and justified by many prodigies: viz., that of restoring life to the drowned. Many a time also have Christian mothers experienced thy miraculous power, in bringing to the saving font their little ones, whom a dangerous delivery threatened to deprive of Baptism. Prove to thy devout clients that the goodness of God is ever the same, and the influence of his elect not lessened.

THE SAME DAY.

SAINT KOCH,

CONFESSOR.

Three years of famine, three months of defeats, three days of pestilence: the choice given to the guilty David between these three measures of expiation, shows them to be equivalent before the justice of God. The terrible scourge, which makes more havoc in three days than would famine or a disastrous war in months and years, showed in the fourteenth century that it kept its sad pre-eminence: the black death covered the world with a mantle of mourning, and robbed it of a third of its inhabitants. Doubtless the world had never so well merited the terrible warning: the graces of sanctity poured in profusion on the preceding century had but checked for a while the defection of the nations; every embankment being now broken down, entrance was given to the irresistible tide of schism, reform, and revolution by which the world must die. Nevertheless God has mercy as long as life lasts ; and while striking sinful mankind, he gave them at the same time the Saint predestined to appease his vengeance.

At his birth he appeared marked with the cross. When a young man he distributed his goods to the poor, and leaving his family and country, became a pilgrim for Christ's sake. Going to Italy to visit the sanctuaries, he there found the cities devastated by a terrible plague. Roch took up his abode among the dead and dying, burying the former, and healing the latter with the sign of the cross. Himself stricken with the evil, he hid himself so as to suffer alone; and a dog brought him food. When, cured by God, he returned to Montpeliier, his native town, it was only to be there seized as a spy and thrown into prison, where he died after five years. Such are thy dealings with thy elect, O Wisdom of God ! But no sooner was he dead, than prodigies burst forth, making known his origin and history, revealing the power he still enjoyed of delivering from pestilence those who had recourse to him.

The reputation of his influence, increased by fresh benefits at each visitation of plague, caused his cultus to become popular ; hence although the feast of St. Roch is not universal, this short notice was due to him. It will be completed by the following legend and prayer borrowed from the proper office for certain places in the supplement of the Roman Breviary.

Rochus in monte Pessulano natus, quanta in proximum caritate flagraret, turn maxim e ostendit, cum saevissima peste longe lateque per Italiam grassante, patria relicta, Italicam peregrinationem suscepit, urbesque et oppida peragrans, seipsum in segrotantium obsequium impendere.animamquesuam pro fratribus ponere non dubitavit Quod beati viri studium quam gratum Deo fuerit, miris sanation ibus declaratum est. Complures enim pestilentia infectos e

Roch was born at Montpeliier. He showed his great love for his neighbour, when a cruel pestilence ravaged the length and breadth of Italy ; leaving his native country he undertook a journey through Italy, and passing through the towns and villages, devoted himself to the service of the sick, not hesitating to lay down his life for his brethren. Miraculous cures bore witness how pleasing to God was the zeal of the holy man. For by the sign of the cross he saved many who were

ST. ROCH. in danger of death through the plague, and restored them to perfect health. He returned to his own country, and, rich in virtues and merits, died a most holy death. He was honoured by the veneration of the faithful immediately after his death. It is said their devotion was greatly increased at the Council of Constance, when, in order to avert the pestilence that threatened them, the image of St. Roch was, with the approbation of the bishops, carried solemnly through that town followed by the whole

Eeople. Thus devotion to im has spread in a wonderful way through the whole world, and he has been piously declared the universal protector against contagious diseases. Having carefully considered all this, Pope Urban VIII. allowed his feast to be celebrated with an ecclesiastical office, in those places where there are churches dedicated to God under the invocation of St. Roch. mortis periculo signo crucis eripuit, et integral sanitati restituit. In patriam reversus, virtutibus et meritis dives, sanctissime obi it,ej usque obitum statim subsecuta est veneratio fidelium, quae in Constantiensi deinde concilio magnum recepisse dicitur incrementum, cum ad propulsandam ingruentem luem Rochi imago solemni pompa, omni comitante populo, per eamdem civitatem, episcopis approbantibus, est delata. Itaque ejus cultus mirifice propagatus est in universo terrarum orbe, qui eumdem sibi apud Deum ad versus contagiosam luem patron urn religioso studio adoptavit. Quious accurate perpensis, Urbanus Octavus Pontifex Maximus, ut ejus dies festus iis in locis, in

Suibus f orent ecclesiaa sancti tochi nomine Deo dicatse, Officio ecclesiastico celebraretur, indulsit.

PRATER.

We beseech thee, O Lord, protect thy people in thy unceasing goodness ; and through the merits of blessed Roch, preserve them from every contagion of soul and body. Through.

Populum tuum,qua3sumus Domine, continua pietate custodi : et beati Rochi suff ragantibus meritis, ab omni fac animse et corporis contagione securum. Per Dominum.

Footnotes

1. 5. Ant. Pulchra es et decora, filia Jerusalem, terribilis ut castrorum acies ordinate.
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