Cap. XI
QUALITER DOMINICAS DIEBUS VIGILIAE AGANTUR

[Ms P, fol. 75v – Paulus Diaconus – 
Ps.-Basil: Ms K², fol. 174r; Ms E¹, p. 165]

Ch. 11
HOW THE NIGHT OFFICE IS CELEBRATED ON SUNDAYS

Translated by: Susan Boynton

₁Dominicis diebus temperius¹ surgatur ad vigilias.

₁On Sundays one must rise earlier for the night office.

Superius enim dixerat B. Benedictus, in aestivo tempore unam solummodo esse lectionem legendam. Ne quis autem ignorantia vel studio diceret, quia ita tardius volo surgere in dominico die, sicut in quotidianis diebus, ideo S. Benedictus suo loco congrue dicit Dominico die temperius surgatur, ac si diceret aliis verbis: Quotidianis diebus propter brevitatem noctium [page 286] dedi licentiam, ₁₂tardius surgere, tamen dominicis diebus temperius praecipio surgere, i. e. plus cito propter prolixitatem officii. Nam istud temperius ad aestivum tempus respicit, non ad hiemale, quia hiemis tempore, si hora octava surrexerit² noctis, abunde potest officium perficere³ etiam in dominico die, quia diei incipiente luce agendus est matutinus.

For above, Saint Benedict had said that in the summer, only one lesson is to be read. Lest, however, anyone say out of ignorance or desire, that I wish to rise later on Sunday, as on ordinary days, therefore Saint Benedict in his place says fittingly On Sundays one must rise earlier for the night office, and if he said, in other words: On ordinary days on account of the brevity of the nights [page 286] I gave permission ₁₂to rise later, nevertheless on Sundays I ordained that one must rise earlier, that is, more quickly on account of the length of the office. For that ‘earlier’ refers to summer time, not to winter time, since in winter, if one should rise at the eighth hour of the night, one has ample time to complete the office even on Sunday, since the morning office must be said at daybreak.

Et hoc intuendum est, quia, sicut istud temperius respicit solummodo ad aestivum tempus propter prolixitatem officii, ita etiam considerandum est in hiemali tempore, ut ita surgatur juxta numerositatem fratrum et prolixitatem lectionum, ut incipiente luce agantur matutini. Et hoc intuendum est, quia debent duodecim lectiones legere et Te Deum laudamus canere et evangelium legere et orationem dicere, sicut in dominicis diebus consuetudo est.

And it must be observed that just as that ‘earlier’ refers only to summer on account of the length of the office, thus also in the winter the time for rising must be determined according to the number of brothers and the length of the lessons, so that the morning office can be celebrated at daybreak. And one must take into consideration that they must read twelve lessons and sing Te Deum laudamus and read the Gospel and say the prayer, as is the custom on Sundays.

Evangelium interpretatur bonum nuntium, quia nobis bona nuntiat i. e. vitam post mortem, patriam post exilium et requiem post laborem. Quaeri etiam potest, si ob hoc dicitur evangelium, quia bona nobis nuntiat, quare non dicitur et caetera scriptura divina evangelium, cum et ipsa nobis bona nuntiat, i. e. vitam post mortem, patriam post exilium, requiem post laborem?

 The Gospel is understood as good news, since it announces good things to us, such as life after death, homeland after exile, and rest after labor. And one can ask, if it is called the gospel because it announces good things, why are the other divine scriptures not also called gospel, since they also announce good things to us, such as life after death, homeland after exile, and rest after labor?

Sciendum est enim, quia ille dixit caeteras scripturas per servos, qui hanc evangelicam per semetipsum, et quia Dominus hanc doctrinam ore proprio locutus est per praesentiam carnis, hoc nomine, i. e. evangelium specialiter nominatur. Et bene etiam ad manifestandam suae dignitatis augmentationem dicitur etiam sanctum, i. e. divisum a caeteris scripturis per servos prolatis.

One should know that He who spoke the other scriptures through his servants spoke this Evangelical one himself, and since the Lord uttered this teaching with his own mouth and through the presence of the flesh, it is specifically called by this name, that is Gospel. And indeed, to demonstrate its greater honor, it is also called holy, that is, separated from the other scriptures brought forth by his servants.

Duobus modis dicitur sanctus; uno modo dicitur sanctus a sanguine unctus, quia vetus consuetudo erat, ut ea, quae purificari debuerant, sanguine hostiae tangerentur et ex hoc nomen sancti accipiebant; sive etiam dicitur sanctus secundum graecam rationem, sicut Origines dicit; graece enim sanctus (αγιος), dicitur, i. e. extra terrenam communionem; nam gi (γη) graece dicitur terra, ac per hoc [page 287] sanctus dicitur separatus ac divisus, et ideo vasa aut templum et caetera alia, quae Domino dedicabantur, sancta dicebantur, i. e. separata et divisa a communi usu; nam nullus debet uti in usu suo his, quae cultui divino deputata sunt.

Holy has two meanings: in one sense something is called holy as in ‘smeared with blood,’ because it was an ancient custom to smear with the blood of the victim those things that had to be purified, and from this, they were called holy; it is also derived from the Greek, as Origen says: the Greek word for ‘holy’ is άγιος, that is, removed from earthly being, for gi [γη] is Greek for ‘earth,’ and ‘holy’ means separated and removed, and therefore vessels or the temple and all other things that are dedicated to the Lord were called [page 287] holy, that is, separated and removed from common use; for no one can put to his own use those things that are appointed for the divine cult.

Amen significat vere sive fideliter, quod et ipsum est hebraeum, quae duo verba Amen et Alleluja nec graecis nec latinis nec barbaris licet in suam linguam omnino transferre vel alia lingua annuntiare; nam quamvis interpretari possint, propter sanctiorem tamen auctoritatem servata est ab apostolis in his propriae linguae antiquitas. Tanto enim sacrata sunt nomina, ut etiam Johannes in apocalypsi referat, se spiritu vidisse et audisse vocem coelestis exercitus tanquam vocem aquarum multarum et tonitruorum validorum dicentium: Amen, Alleluja. Ac per hoc sic oportet in terris dici utraque, sicut in coelo resonant. [Isidore of Seville, Etymologiae IV, c. 19] Alleluja duorum verborum interpretatio est, h. e. laus Dei, et est hebraeum; ja enim est unura de decem nominibus, quibus apud Hebraeos Deus vocatur.

Amen signifies ‘truly’ or ‘faithfully,’ which itself is Hebrew, for neither Greeks, nor Latins, nor barbarians may translate those two words ‘Amen’ and ‘Alleluia’ into their own language or pronounce them in a different language; for although they can be interpreted, on account of their holier authority the apostles preserved the antiquity of these words in their own languages. So sacred are these names that even John, in the Apocalypse, recounts that he saw them in spirit and heard the voice of the heavenly host as if it were the voice of many waters and of mighty thunderbolts saying: Amen, Alleluia. And this means that both words resound on earth as in heaven. [Isidore of Seville, Etymologiae IV, c. 19] Alleluia is the interpretation of two words, that is praise of God, and it is Hebrew; for ‘ia’ is one of the ten names by which the Jews call God.

[Nam] in nocte Nativitatis Domini solummodo non adhuc luce, sed vicina luce cantari potest matutinus, eo quod post vigilias cantanda est missa, et post missam cantandus est matutinus, et sic incipiente luce cantanda est secunda missa.

On the night of the Nativity of the Lord, the morning office can be sung only when it is not yet day, but when the day is near, because mass is to be sung after vigils, and after mass, the morning office is to be sung, and thus the second mass is sung at dawn.

Verum cum Deus in adjutorium debet dici ad matutinum, sic debet missam cantare abbas cum Gloria in excelsis Deo, similiter et missam secundam cum Gloria in excelsis Deo cantare debet, sicuti primam.

But when Deus in adiutorium must be said at the morning office, then the abbot must sing mass with Gloria in excelsis Deo, and likewise the second mass, like the first, must be sung with Gloria in excelsis Deo.

Quod vero dicit: ₁₁qui ordo vigiliarum omni tempore tam aestatis, quam hiemis aequaliter in die dominico teneatur, ita debet intelligi: non enim dicit, ut ita debeant esse grandes lectiones in aestivo tempore, sicut in hiemali, sed cum dicit aequaliter, ac si diceret: aequaliter teneatur in aestivo tempore, sicut agere permittuntur a nocte. Non enim in aestivo tempore aliquando prolongare, aliquando minuere, sed aequaliter teneatur i. e. ita magnae lectiones, sicut ab octava hora permittit spatium. Verumtamen sciendum est, quia ita aequaliter debent fieri terminatae lectiones tunc, quando per errorem valde temperius surgitur, [page 288] sicut, quando congruente temperius surgitur, quia si dies non fuerit, tunc debet prior signum tangere, ut domiant; quando valde tarde surgunt, tunc ₁₂breviari debent lectiones.

For indeed the fact that [Benedict] says: ₁₁Let this order of the night office be observed on Sunday the same way in all seasons, in summer as well as in winter, must be understood thus: for he does not say that there should be long lessons in the summer, as in the winter, but when he says ‘the same way,’ it is as if he says: ‘it should be observed the same way in the summer, just as they are allowed to do at night. For one should not prolong [the lessons] sometimes and shorten [them] sometimes in the summer, but it should be observed the same way, that is, the lessons should be as long as the time permits after the eighth hour [of the night]. Nevertheless, the lessons must be concluded the same way then, when by mistake, the community rises earlier, [page 288] just as when they rise early enough, since if it is not light, then the prior must strike the bell as they sleep; when they rise very late, then ₁₂the lessons must be shortened.

Et hoc sciendum est, quia, sicut diximus, in dominico die matutinum officium luce incipiente agendum est, sicut in aliis diebus, quia ille inferius dicit: Ut ait propheta: Septies in die laudem dixi tibi; [Ps 108:164] qui septenarius sacratus numerus sic a nobis implebitar, si matutinae, primae, tertiae, sextae, nonae, vesperae completoriique tempore nostrae servitutis officio persolvamus. [Regula Benedicti, c. 16.1-2] Unde oportet, ut matutinum officium in die dominico luce incipiente agatur, ut septem laudes debitas dominico die persolvamus. Natu si luce incipiente non agimus matutinum, jam non in die laudes septem Domino dicimus.

And one should know that, as we have said, on Sunday, the morning office is to be celebrated at daybreak, just as on other days, since [Benedict] said below: As the prophet says: Seven times a day I praised you. [Ps 108:164] Now that sacred number of seven will be fulfilled by us if we perform the offices of our service at the time of the morning office, Prime, Terce, Sext, None, Vespers, and Compline. [Regula Benedicti, c. 16.1-2] For this reason the morning office should be performed at daybreak on Sunday, as we must praise God seven times on Sunday. For if we do not celebrate the morning office at daybreak, we do not praise the Lord seven times a day.

Forte dicit aliquis: 'In quotidianis debeo diebus matutinum cantare luce incipiente.' Cui respondendum est: 'Valde indecens est, si omni tempore, i. e. tam aestatis quam hiemis, et omnibus diebus matutinum luce incipiente cantamus et septem laudes Deo offerimus debitas, et in dominico sex.' Istud temperius, sicut dixi, ad aestivum attinet tempus, non ad hiemale, praeter illas noctes, in quibus officium valde prolongatur. Quod vero dicit ₉cum honore et tremore stantibus omnibus, cum planeta et orario et candelabris duobus et thuribulo, et illi, qui candelabra et thuribula gestant, vestiti debent esse.

Perhaps someone says: ‘On ordinary days I must sing the morning office at daybreak.’ The answer to this is: it is certainly unseemly if all the time, that is both summer and winter, and on all days, at daybreak we sing the morning office and we offer praise to God seven times a day, and on Sunday only six. That earlier, as I said, refers to summer, not to winter, except for those nights on which the office is extremely drawn out. The fact that [Benedict] says ₉all standing with honor and fear, with the chasuble, stole, two candlesticks and a thurifer, and those who bear the candlesticks and the thurifers must be vested.

Sequitur: ₁₃digne inde in oratorio satisfaciat Deo, per cujus evenerit neglectum.

There follows: ₁₃The one through whose neglect it should occur must make fitting satisfaction to God there in the oratory.

Ita intelligi debet, i. e. postquam completum fuerit matutinum et postquam exierint sive intraverint hebdomadarii coquinae, ille, per cujus neglectum evenerit, tamdiu debet stare incurvus ante altare, quoadusque fratres exeant foras. Verumtamen, quia B. Benedictus dixit digne inde satisfaciat, necesse est, ut consideremus, quid digne sit. Sic enim Johannes Baptista dixit: Facite fructus dignos poenitentiae. [Lc 3:8] Ideo, quia digne dicit satisfacere, consideranda est quantitas peecati, h. e. quam grandis fuit ipsa negligentia; considerari etiam debet affectus peccantis, h. e. qua intentione neglexit, congrue signum tangere. [page 289]

This means that after the morning office is finished, and after they leave [the oratory] or go into the weekly kitchen, the one through whose neglect it happened must stay bowed before the altar until the brothers have gone out. Nevertheless, since Saint Benedict said he must make fitting satisfaction there, we must consider what may be worthy. For thus John the Baptist said: Make the fitting fruits of penitence. [Lc 3:8] Therefore, since he said to make satisfaction fittingly, the size of the fault must be considered, that is, how great the negligence itself was; the state of mind of the sinner must also be taken into account, that is, with what intention he neglected to strike the bell appropriately. [page 289]

Quantitas, dixi, peccati, quia potest provenire, ut ad primam turmam fuisset dies; potest fieri, ut ad secundam vel tertiam. Ac per hoc tantum major est negligentia, quantum plus cito facta est dies, et iterum tanto minor est negligentia, quantum plus dies tarde praeoccupaverit illud officium.

I said the size of the fault, because it can happen that it was daylight at the first nocturn; it can be that it was daylight at the second or third. The negligence is greater the sooner it became day, and again the negligence was the less, the later the daylight overtook the office.

Deinde etiam considerari debet affectus negligentis, quia potest fieri pro somnolentia, h. e. quia multum amavit dormire et ideo tarde surrexit ad signum tangendum. Secundo modo potest fieri, ut pro pigritia et delectatione jacendi, quia forte tempore congruo se excitavit, tamen pro delectatione et pigritia jacuit plus, quam debuit, et ideo postmodum signum tarde tetigit. Tertio modo potest fieri, ut signum tarde tactum fuisset pro potatione vini, i. e. forte quia fleuthomatus fuit, aut pro caritate hospitis, quam solent monachi facere, bibit plus, quam debuit, et ideo tarde surrexit. Quarto etiam modo potest fieri pro nubilo, quia, cum surrexit ante horam et pro nubilo stellam videre non potuit et timendo tangere ante horam tetigit post horam. Iste talis, qui causa nubili tarde tetigit signum, tautum ad matutinum satisfaciat; ille autem, qui propotatione aut pigritia tarde tetigit signum, non solum ad matutinum, sed etiam ad primam vel tertiam satisfaciat.

And then the state of mind of the negligent one must be considered, since it can happen on account of somnolence, that is, because he loved very much to sleep and for that reason rose late to strike the bell. It also can happen in a second way, that because of laziness and the pleasure of reclining, since perhaps he woke up at the right time, but because of pleasure and laziness he stayed in bed longer than he should have, and therefore struck the bell late. It can happen in a third way, that he struck the bell late because of drinking wine, that is perhaps since he was bled, or because of the kindness for a guest, which monks are accustomed to have, he drank more than he should and therefore got up late. And it can happen in a fourth way on account of a cloud, that when he arose before the hour and could not see the star because of the cloud, and fearing to strike the bell before the hour, he struck it after the hour. That one who struck the bell late because of a cloud, only makes satisfaction at the morning office; however, the one who struck the bell late because of drinking or laziness makes satisfaction not only at the morning office but also at Prime or Terce.

Quod vero dicit, aliquid de lectionibus breviandum esse, non attinet ad numerum, ut numerus lectionum brevietur, sed ad quantitatem lectionum, i. e. ut, quam vis duodecim sint, tamen breviores sint, quam debent.

But that which says anything about shortening the lessons does not refer to the number, as if the number of lessons could be shortened, but rather to the length of the lessons, that is, although there are twelve, nevertheless they should be shorter.

₃Quam dum incipit, mox omnes cum reverentia surgant, ita intelligendum est, i. e. quando incipit ille cantor dicere Gloriam, non debent festinanter surgere, sed honorifice et inclinato capite, et tamdiu incurvi debent sistere, quoadusque dicat cantor: Spiritui sancto, et nec minus aut plus incurvus esse debet quis, nisi ambas super genua manus ponere debet, et qui plus vel minus fecerit, debet duci per sex gradus.

₃When it begins, all must rise immediately with reverence, is to be understood thus, that is, when the cantor begins to sing the Gloria, they must not rise hastily, but respectfully and with bowed head, and they must remain standing bowed until the cantor says Spiritui sancto, and no one must be less or more bowed [than another], unless he must place both hands on his knees, and he who should do more or less must be led through the six steps [of humility].

Et hoc intuendum est, quia omnes aequaliter debent surgere, non unus ante et unus post. Et hoc intuendum est, quia, cum Gloria dicitur sive in responsoriis parvis sive in psalmis sive in capitulo, ubicumque Gloria [page 290] dicitur, ita, i. e. usque ad genua manus, sicut supra diximus, et usque ad Spiritui sancto inclinandum est. Hoc autem intuendum est, quia, cum dicit ₇quatuor lectiones de novo testamento legantur, intelligitur, ut octo lectiones vis de novo, vis de veteri testamento possint legi; nam illae quatuor posteriores, i. e. in tertia turma onmimodo de novo testamento legi debent.

And it must be noted that all must rise equally, not one before and one after. And note that when Gloria is said in the brief responsories or in the psalmody or in the chapter, wherever Gloria is said, one must bow until the hands reach the knees, just as we said above, and until Spiritui sancto. Note that when he says ₇four lessons should be read from the New Testament, it is to be understood that either eight lessons can be read from the New, or eight from the Old Testament, for those last four, that is in the third nocturn, must in any case be read from the New Testament.

Sed hoc intuendum est, quia illas octo lectiones ita legere debes, i. e. juxta tempus, v. gr. si tempus est, quando legis epistolas Pauli et caeterorum apostolorum aut apocalypsin, totas octo lectiones lege de novo testamento, h. e. epistolas aut apocalypsin, reliquas vero quatuor lectiones vis epistolas, vis apocalypsin lege aut homilias evangelii aut expositiones epistolarum vel apocalypsis. Si autem tempus est, quando legere debes de veteri testamento, octo lectiones lege de ipso veteri testamento, quatuor vero lectiones lege, si vis, aut expositiones evangelii aut apocalypsis aut epistolarum; nam expositiones de veteri testamento non debes legere, quia non est novum testamentum, quasi diceret S. Benedictus aliis verbis: octo lectiones lege vis de novo, vis de veteri testamento juxta ordinem librorum; nam quatuor lectiones semper omnimodo de novo testamento lege.

But it must be observed that you must read those eight lessons in this way, according to the season, so, for example, if it is the season when you read the epistles of Paul and of the other apostles or the Apocalypse, read all eight lessons from the New Testament, that is, Epistles or Apocalypse, but read the remaining four lessons [whether Epistles or Apocalypse] either the homilies on the Gospel or commentaries on the Epistles or Apocalypse. If, however, it is the season when you must read from the Old Testament, read eight lessons from that same Old Testament, but read four lessons, if you wish, either from the commentaries on the Gospel or on the Apocalypse or on the Epistles; for you must not read the commentaries on the Old Testament, since it is not the New Testament, which Saint Benedict almost says, with other words: read eight lessons either from the New or from the Old Testament according to the order of books; for you must always read four lessons from the New Testament.

Apocalypsin librum Joannes evangelista scripsit eo tempore, quo ob evangelii praedicationem in insulam Pathmos traditur relegatus. 'Apocalypsis autem ex graeco in latinum revelatio interpretatur. Revelatio enim dicitur manifestatio eorum, quae abscondita erant, juxta quod et ipse Joannes dicit: - 'Apocalypsis Jesu Christi, quam dedit illi Deus palam facere servis suis.' [Apc 1:1] [Isidore of Seville, Etymologiae VI, c. 2.49]

John the Evangelist wrote the book of the Apocalypse at the time when he was exiled to the island of Patmos on account of his preaching of the Gospel. ‘Apocalypse’ is interpreted from the Greek into Latin as Revelatio. For the manifestation of things that had been hidden is called Revelation, for which reason that same John said: ‘Apocalypse of Jesus Christ, which God gave to him to reveal to his servants.’ [Apc 1:1] [Isidore of Seville, Etymologiae VI, c. 2.49]

Si vero officium diei festi fuerit, h. e. si natalis Sancti fuerit in die dominico, ita agendum est, h. e. si fuerit praecipuus Sanctus, i. e. aut festivitas S. Joannis Baptistae, aut S. Petri, aut S. Martini aut certe S. Andreae, h. e. isti, qui solummodo per universum mundum celeberrimi habentur, plenum officium de illis Sanctis debet cani, h. e. duodecim lectiones cum duodecim responsoriis suis, et matutinum [page 291] totum, i. e. psalmos et antiphonas⁴, nec non et in diumis horis cum antiphonis et vesperae cum psalmis et antiphonis de ipso Sancto; missa autem de illa dominica canenda est mane, illa vero major missa canatur de illo Sancto, eo quod in die dominica duae missae canendae sunt. Si autem non fuerit festivitas S. Joannis aut S. Petri aut S. Martini aut S. Andreae et reliqui alicujus Sancti praecipui, sed alterius, octo lectiones cum responsoriis suis debent legi et cantari de dominica die, reliquae quatuor lectiones cum quatuor responsoriis suis debent legi et cantari de illo Sancto et totus matutinus de illo Sancto debet cantari. (Missam autem, si est talis praecipuus Sanctus, debes cantare illam majorem, mane autem debes cantare de illa dominica die; si autem non fuerit praecipuus Sanctus, debes similiter octo lectiones cum responsoriis suis ad nocturnas de illa dominica legere, reliquas vero quatuor lectiones cum responsoriis suis et matutinum totum de ipso Sancto.)⁵ Jam vero ad tertiam et sextam et nonam⁶ cum Alleluja debent cantari, missa autem istius Sancti, qui non est praecipuus, cantanda est mane, et missa major cantanda est de die dominica.

If however, it should be the office of a feast day, that is if the feast of a Saint should fall on Sunday, do as follows: if it should be one of the foremost saints, for instance the feast of John the Baptist, or of Saint Peter, or of Saint Martin or certainly of Saint Andrew, that is, those who are considered most celebrated throughout the entire world, a full office must be sung for these saints, that is twelve lessons with their twelve responsories, and all of the morning office, [page 291] that is, the psalms and antiphons, and also in the day hours with the antiphons and Vespers with the psalms and antiphons for that saint; the mass for that Sunday must be sung in the morning, but the major mass should be sung for the saint, since on Sunday two masses are to be sung. If, however, if should not be the feast of Saint John or of Saint Peter or of Saint Martin or of Saint Andrew and the other principal saints, but of another, eight lessons with their responsories must be read and sung for the Sunday, and the remaining four lessons with their four responsories must be read and sung for that saint, and all of the morning office must be sung for the saint. (However, if it is such an important saint, you must sung the major mass for the saint, but you must sing the morning mass for that Sunday; if it is not an important saint, you must likewise read eight lessons with their responsories at the night office for that Sunday, and the remaining four lessons with their responsories and all of the morning office for the saint.) But at Terce, Sext, and None, [the psalms] must be sung with Alleluia, the mass however of a saint who is not important must be sung in the morning, and the high mass of that Sunday is to be sung.

Si enim, quando dominico die canitur matutinus de festivitate sanctorum, habet aliam⁷ ecclesiam ire et cantare matutinum de dominico die, si voluerit, potest, si autem noluerit, non est tenendum pro lege. Sunt enim multi, qui dicunt, parvum prodesse cantum in ecclesia, cum cantus in ecclesia valde prodest, maxime adhuc carnalibus et a fiele inchoantibus, sicut B. Augustinus de semetipso dicit, qualiter eliquabatur in cor suum veritas ad cantum ambrosianae ecclesiae tempore B. Ambrosii episcopi.

For if, when on Sunday the morning office is sung for the feast of saints, if there is another church to which one can go and sing the morning office of the Sunday, if one should wish to do so, one can, if however, one does not wish to do so, it is not required. For there are many who say that a small chant went forth in the church, when the chant really went forth, especially for those still in fleshly things and beginners in the faith, just as Saint Augustine says concerning himself, how the truth was dissolved into his heart at the chant of the Ambrosian church at the time of Saint Ambrose the bishop.

Sic enim ipse B. Augustinus dicit in libro nono confessionum suarum: Adjunximus etiam nobis puerum [page 292] Adeodatum [omitted in ed. Mittermüller, added from Teubner edition, spelling and punctuation according to Mittermüller edition: ex me natum carnaliter de peccato meo. Tu bene feceras eum. Annorum erat ferme quindecim et ingenio praeveniebat multos graves et doctos viros. Munera tua tibi confiteor, Domine Deus meus, creator omnium, et multum potens formare nostra deformia: nam ego in illo puero praeter delictum non habebam. Quod enim enutriebatur a nobis in disciplina tua, tu inspiraveras nobis, nullus alius: munera tua tibi confiteor.

For thus the same Saint Augustine says in the ninth book of his Confessions: We associated the boy [page 292] Adeodatus [omitted in ed. Mittermüller: with us as well, my son according to the flesh, born of my sin. Very fair had you fashioned him. He was then about fifteen, but surpassed many educated men of weighty learning. I am acknowledging that these were your gifts, O Lord my God, creator of all things, who are more than powerful enough to give fair form to our deformities, for nothing did I contribute to that boy's making except my fault. It was you, and you alone, who had inspired us to instruct him in your truth as he grew up, and so it is your own gifts that I acknowledge to you.

Est liber noster qui inscribitur, de Magistro: ipse ibi mecum loquitur. Tu scis illius esse sensa omnia quae inseruntur ibi ex persona collocutoris mei, cum esset in annis sedecim. Multa ejus alia mirabiliora expertus sum. Horrori mihi erat illud ingenium; et quis praeter te talium miraculorum opifex? Cito de terra abstulisti vitam ejus; et securior eum recordor, non timens quidquam pueritiae, nec adolescentiae, nec omnino homini illi. Sociavimus eum coaevum nobis in gratia tua. Educandum in disciplina tua; et baptizati sumus et fugit a nobis sollicitudo vitae praeteritae.

There is a book of ours entitled The Teacher, in which he converses with me. You know that all the thoughts there attributed to my interlocutor were truly his, although he was only about sixteen years old. Many other things even more wonderful did I observe in him. The brilliance he evinced filled me with awe, for who else but you could be the artificer of such prodigies? Very soon you took him away from this life on earth, but I remember him without anxiety, for I have no fear about anything in his boyhood or adolescence; indeed I fear nothing whatever for that man. We included him in the group as our contemporary in the life of your grace, to be schooled along with us in your doctrine. And so we were baptized, and all our dread about our earlier lives dropped away from us.

Nec satiabar illis diebus dulcedine mirabili, considerare altitudinem consilii tui super salutem generis humani. Quantum flevi in hymnis et canticis tuis, suave sonantis Ecclesiae tuae vocibus commotus acriter! Voces illae influebant auribus meis, et eliquabatur veritas in cor meum; et exaestuabat inde affectus pietatis, et currebant lacrymae, et bene mihi erat cum eis.

During the days that followed I could not get enough of the wonderful sweetness that filled me as I meditated upon your deep design for the salvation of the human race. How copiously I wept at your hymns and canticles, how intensely was I moved by the lovely harmonies of your singing Church! Those voices flooded my ears, and the truth was distilled into my heart until it overflowed in loving devotion; my tears ran down, and I was the better for them.

[7.15] Non longe coeperat Mediolanensis Ecclesia genus hoc consolationis et exhortationis celebrare, magno studio fratrum concinentium vocibus et cordibus. Nimirum annus erat, aut non multo amplius, cum Justina, Valentiniani regis pueri mater, hominem tuum Ambrosium persequeretur haeresis suae causa, qua fuerat seducta ab Arianis. Excubabat pia plebs in ecclesia mori parata cum episcopo suo, servo tuo. Ibi mea mater, ancilla tua, sollicitudinis et vigiliarum primas tenens, orationibus vivebat.

[7.15] Not long since, the faithful of the church in Milan had begun to find mutual comfort and encouragement in the liturgy through the practice of singing hymns, in which everyone fervently joined with voice and heart. It was about a year earlier, or not much more, that Justina, mother of the boy-emperor Valentinian, had been persecuting your faithful Ambrose, in the interests of the Arian heresy by which she had been led astray. His God-fearing congregation, prepared to die with their bishop, your servant, stayed up all night in the church. Your maidservant, my mother, was among them, foremost in giving support and keeping vigil, and constant in her life of prayer.

Nos adhuc frigidi a calore Spiritus tui, excitabamur tamen civitate attonita atque turbata. Tunc hymni et psalmi ut canerentur secundum morem orientalium partium, ne populus moeroris taedio contabesceret, institutum est; et ex illo in hodiernum retentum, multis jam ac pene omnibus gregibus tuis et per caetera orbis imitantibus.

As for us, we were still cold, not being yet warmed by the fire of your Spirit, yet we too were stirred as alarm and excitement shook the city. It was then that the practice was established of singing hymns and psalms [cf. Col. 3:16] in the manner customary in regions of the East, to prevent the people losing heart and fainting from weariness. It has persisted from that time until the present, and in other parts of the world also many of your churches imitate the practice: indeed, nearly all of them.

[16] Tunc memorato antistiti tuo per visum aperuisti quo loco laterent martyrum corpora Protasii et Gervasii, quae per tot annos incorrupta in thesauro secreti tui recondideras, unde opportune promeres ad coercendam rabiem femineam, sed regiam. Cum enim propalata et effossa digno cum honore transferrentur ad Ambrosianam basilicam, non solum quos immundi vexabant spiritus, confessis eisdem daemonibus, sanabantur, verum etiam quidam plures annos caecus, civis civitatique notissimus, cum populi tumultuante laetitia causam quaesisset atque audisset, exsilivit, eoque se ut duceret, suum ducem rogavit. Quo perductus, impetravit admitti, ut sudario tangeret feretrum [Ps 115:15] pretiosae in conspectu tuo mortis sanctorum tuorum. Quod ubi fecit, atque admovit oculis, confestim aperti sunt. Inde fama discurrens, inde laudes tuae ferventes, lucentes, inde illius inimicae animus etsi ad credendi sanitatem non applicatus, a persequendi tamen furore compressus est. Gratias tibi, Deus meus.

[16] At this same time you revealed in a vision to the aforementioned Ambrose, your bishop, where the bodies of the martyrs Gervasius and Protasius were hidden. You had for many years treasured them, incorrupt and concealed in a secret place of your own, until the right moment came when you could bring them out into the open to check a certain person's ferocity—a woman's rage only, yet a queen's. When they had been exposed to the light of day and dug up, and were being transported with due honor to the Ambrosian basilica, some people hitherto tormented by unclean spirits were restored to health [cf. Lc 16:18] as confession was wrung from these same demons. But that was not all. A certain citizen of Milan, very well known in the city, who had been blind for several years, became aware of the riotous joy of the people and inquired the reason for it; on hearing what was happening he leapt up and asked his guide to take him there. He was led to the basilica and begged to be admitted, so that he might touch with his handkerchief the funeral bier of your holy ones, whose death was precious in your sight. [Ps 115:15] He did so, and applied the handkerchief to his eyes: they were immediately opened. The consequences of this were the wide diffusion of the story, fervent praise offered to you, and a change of mind on the part of our enemy, for although she was not brought to the healthy state of believing, her persecuting fury was at least curbed. Thanks be to you, O my God!

Unde et quo duxisti recordationem meam, ut haec etiam confiterer tibi, quae magna oblitus praeterieram? Et tamen tunc cum ita fragraret [Ct 1:3] odor unguentorum tuorum, non currebamus post te. Ideo plus flebam inter cantica hymnorum tuorum, olim suspirans tibi, et tandem respirans, quantum patet aura in domo fenea. [17] Qui habitare facis] unanimes in domo. [Augustine, Confessions IX, c. 6-8, n. 14-17, pp. 190-193]

From what point, by what path, have you led my memory to this, so that I can include in my confession to you these great happenings, which I had forgotten and passed over? Yet at that time, though the fragrance of your ointments blew so freely abroad, we did not run after you; [Ct 1:3] and that was why I wept the more abundantly later on when your hymns were sung: once I had gasped for you, but now at last I breathed your fragrance, insofar as your wind can blow through our house of straw. [17] You gather like-minded people to dwell together. [Ps 67:7] [Augustine, Confessions IX, c. 6-8, n. 14-17, transl. Maria Boulding, The Works of Saint Augustine. A Translation for the 21^st Century, vol. 1, New York 1997, pp. 220-222]

Voluptates aurium [inserted Teubner edition: tenacius me implicaverant et subjugaverant; sed resolvisti, et liberasti me. Nunc in sonis quos animant eloquia tua, cum suavi et artificiosa voce cantantur, fateor, aliquantulum acquiesco; non quidem ut haeream, sed ut surgam cum volo. Attamen cum ipsis sententiis quibus vivunt, ut admittantur ad me, quaerunt in corde meo nonnullius dignitatis locum, et vix eis praebeo congruentem. Aliquando enim plus mihi videor honoris eis tribuere quam decet, dum ipsis sanctis dictis religiosius et ardentius sentio moveri animos nostros in flammam pietatis, cum ita cantantur, quam si non ita cantarentur; et omnes affectus spiritus nostri pro suavi diversitate habere proprios modos in voce atque cantu, quorum nescio qua occulta familiaritate excitentur. Sed delectatio carnis meae, cui mentem enervandam non oportet dari, saepe me fallit, dum rationem sensus non ita comitatur ut patienter sit posterior; sed tantum quia propter illam meruit admitti, etiam praecurrere ac ducere conatur. Ita in his pecco non sentiens, et postea sentio.

In earlier days the pleasures of the ear enthralled me more persistently and held me under their spell, but you broke my bonds and set me free. Nowadays I do admittedly find some peaceful contentment in sounds to which your words impart life and meaning, provided the words are sung sensitively by a tuneful voice; but the pleasure is not such as to hold me fast, for when I wish I can get up and go. These melodies, however, demand a place of some dignity in my heart, along with the ideas that are their life and in whose company they gain admittance, and I do not find it easy to determine what place is suitable for them. At times it seems to me that I am paying them more honor than is their due, because I am aware that our minds are more deeply moved to devotion by those holy words when they are sung, and more ardently inflamed to piety, than would be the case without singing. I realize that all the varied emotions of the human spirit respond in ways proper to themselves to a singing voice and a song, which arouse them by appealing to some secret affinity. Yet sensuous gratification, to which I must not yield my mind for fear it grow languid, often deceives me: not content to follow meekly in the wake of reason, in whose company it has gained entrance, sensuous enjoyment often essays to run ahead and take the lead. And so in this respect I sin inadvertently, and only realize it later.

Aliquando autem hanc ipsam fallaciam immoderatius cavens, erro nimia severitate: sed valde interdum, ut melos omne cantilenarum suavium quibus Davidicum Psalterium frequentatur, ab auribus meis removeri velim, atque ipsius Ecclesiae; tutiusque mihi videtur quod de Alexandrino episcopo Athanasio saepe mihi dictum commemini, qui tam modico flexu vocis faciebat sonare lectorem psalmi, ut pronuntianti vicinior esset quam canenti. Verumtamen, cum reminiscor lacrimas meas, quas fudi ad cantus Ecclesiae in primordiis recuperatae fidei meae, et nunc ipsum cum moveor, non cantu, sed rebus quae cantantur, cum liquida voce et convenientissima modulatione cantantur, magnam instituti hujus utilitatem rursus agnosco.

[50] On occasion, however, I stray into excessive rigor in my exaggerated caution against such a mistake. While this mood lasts I would dearly like all those sweet and tuneful strains which accompany David's psalter to be banished from my ears, and indeed from the ears of the Church. It seems safer to me that we should follow the example of Athanasius, bishop of Alexandria, of which I have been frequently reminded: he permitted the reader of the psalm so slight an inflection of the voice that he seemed to be proclaiming it rather than singing. All the same, I remember the tears I shed at the Church's song in the early days of my newly-recovered faith, and how even today I am moved not by the singing as such but by the substance of what is sung, when it is rendered in a clear voice and in the most appropriate melodies, and then I recognize once more the value of this custom.

Ita fluctuo inter periculum voluptatis et experimentum salubritatis; magisque adducor, non quidem irretractabilem sententiam proferens, cantandi consuetudinem approbare in Ecclesia; ut per oblectamenta aurium infirmior animus in affectum pietatis assurgat. Tamen, cum mihi accidit ut me amplius cantus, quam res quae canitur, moveat, poenaliter me peccare confiteor, et tunc mallem non audire cantantem. Ecce ubi sum; flete mecum, et pro me flete, qui aliquid boni vobiscum intus agitis unde facta procedunt. Nam qui non agitis, non vos haec movent. Tu autem, Domine Deus meus, exaudi; respice, et vide, et miserere, et sana me, in cujus oculis mihi quaestio factus sum, et ipse est] languor meus. [Augustine, Confessions X, c. 33, n. 49-50, pp. 245-247]

Thus I vacillate between the danger of sensuality and the undeniable benefits. Without pretending to give a definitive opinion I am more inclined to approve the custom of singing in church, to the end that through the pleasures of the ear a weaker mind may rise up to loving devotion. Nonetheless when in my own case it happens that the singing has a more powerful effect on me than the sense of what is sung, I confess my sin and my need of repentance, and then I would rather not hear any singer. Such is my condition: weep with me, and weep for me, you who feel within yourselves that goodness from which kind actions spring! Any of you who do not have these feelings will not be moved by my experience. But do you hear me, O Lord my God: look upon me and see, have mercy and heal me, for in your eyes I have become an enigma to myself, and herein lies my sickness. [Augustine, Confessions X, c. 33, n. 49-50, transl. Maria Boulding, The Works of Saint Augustine. A Translation for the 21st Century, vol. 1, New York 1997, pp. 270-271]