NOTES
Introduction
1. This quaint and curious old church would require a volume of its own. It is chiefly remarkable for statuary of unusual size, in groups representing various incidents in the life of our Divine Lord. One of these groups represents Jesus Christ giving Holy Communion to His Blessed Mother. A good prior of mediaeval times considered this a grievous impiety, and accordingly chopped off the hands of Our Lord with a hatchet! The Blessed Sacrament is reserved here in a golden dove, according to an ancient custom. There is a very curious and very ancient inscription, in the old Greek characters, which dates from the end of the second century, over the altar of the Sacred Heart, HTORI SEMNOI, “To the magnanimous Heart.” It was found by his Eminence Cardinal Petra, formerly monk of Solesmes, on a tombstone near Autun.
2. John 3:8
3. Wis. 9:13-17
Part 1
Chapter 1
1. There has been much dispute as to the precise year in which the Saint was born, though a circumstance which will be related hereafter fixes the period with tolerable certainty. In the date, as also in the etymology of her family name, we have followed the opinion of the learned Abbot of Solesmes. In Coxe’s House of Austria he mentions the marriage of Anne, sister of Count Hohenberg, to the famous Rodolph of Hapsburg. Beetham, in his valuable Genealogies, calls her Anne of Hochberg. The similarity of the name to that of Hackeborn suggests a possibility that the connection with the imperial family may have been through this channel. The town of Eisleben still exists, and has, it will be remembered, the unenviable notoriety of being the birthplace of Luther. It is the capital of the county of Mansfield: the tombs of the ancient Counts of Mansfield are still preserved in the churches of St. Andrew and St. Ann. It has also a ruined castle, but, alas, no tradition of its Saint, though it may be this ruin was once possessed by her noble family.
2. A special provision is made in the Rule of St. Benedict, ch. lix. to regulate this matter. The practice of offering very young children who were dedicated by their parents to the service of God in holy religion was generally observed in the Order, until the custom was abolished by the authority of Pope Clement III. It is also expressly forbidden by the Council of Trent. (See Helyot, Hist. Reg. Orders.) When St. Benedict wrote his Rule, the Church had not legislated for religious orders. Had those regulations been enacted during his lifetime, he would have been the first to acknowledge their authority and to require his spiritual children to submit to them.
3. It is generally supposed, but without sufficient authority, that these words were addressed to St. Mechtilde. She may have been the “holy person” to whom the revelation was made, but this opinion is merely conjectural.
Chapter 2
4. This circumstance is so interesting and so well authenticated as to merit a passing notice. It is mentioned by Feller, Moreri, in Heiss’s History of Austria, lib ii. c. 22, and in the Acta SS. Maii, tom. viii., where a somewhat similar act of devotion, performed by Charles II of Spain, is related at length. The account given by Heiss is as follows: On one occasion, when Rodolph was engaged in the chase, it began to rain with such violence as to render the road extremely dirty, when, chancing to meet a poor curate on foot, carrying the Host to a sick person, he was so much affected by the sight of this good priest laboring through the mire, that he immediately alighted, saying, it ill became him to ride on horseback while the priest who carried his Lord was walking on foot. He then made the priest mount his horse, attended him bareheaded to the sick man’s house, and afterwards conducted him to his church, where the priest, amazed at his zeal, gave him his benediction, and, being inspired by the Holy Ghost, prophesied that he and his descendants would sit upon the imperial throne.
5. Adolphus, soon after his election, offended the Archbishop of Mentz, to whom he owed his elevation, and alienated the electors by arbitrary efforts to aggrandize his family. Albert, meanwhile, still hoped by some happy chance to obtain his father’s crown. In 1298 a Diet was assembled at Mentz. A long list of grievances was drawn up; Adolphus was cited to appear, and, on his refusal, was deposed. Albert was then raised to the imperial dignity. A civil war ensued. The two armies met at Gellheim, between Spires and Worms, on July 2, and, being led by the rival sovereigns, fought with unusual intrepidity. Here, by a clever stratagem, the soldiers of Albert pierced through the guards who surrounded Adolphus and dismounted him. After a long defense, he attacked his rival once more, but was slain by him with a lance.
6. In the French translation this is rendered maison de plaisance; the idea is very beautiful, certainly, but then it is not in the original, where the term is simply domum. There is a remarkable coincidence between this vision and the command given to St. Francis of Assisi to repair the house of God.
7. St. Mechtilde.
8. “Sub umbra tranquillissimae consolationis suae.” those which you desire to do yourself or to see done by others, although it is not in your power to perform them. Jesus Christ Himself will supply before His Father your needs and your defects, and those of others for whom you are solicitous; therefore, do not doubt that He will equally reward all you desire to do as if you had accomplished it, and know that the whole court of Heaven rejoices in your advancement, and returns thanks and praise to God for love of you.”
9. “Respondit Dominus: Libertas cordis”; but the word “freedom” or “generosity” seems to give the idea more correctly in English. In this passage also the French translation is vague and incorrect. [Presumably the author of this footnote meant to say that the words “freedom” or “liberty” give the idea more correctly. The Latin word “libertas” means “freedom, liberty.” —Publisher, 2002.]
Chapter 3
10. This miracle is mentioned also in the Office for her Feast. The response after the vi. Lesson, ii. Nocturn, commences thus: “Cum asperrimo gelu terra diu concreta,” etc. “When the earth, hardened by severe frost, gave not its fruit, blessed Gertrude, touched with grief, prayed to her Spouse, when suddenly the ice thawed, and a joyful spring suceeded.” The response after the vii. Lesson continues: “Messis tempore,” etc. “At harvest time, when the fruits of the earth suffered from continued rain, Gertrude poured forth her heart as water in the sight of the Lord, and immediately there was a great calm.”
As the Benedictine Breviary differs in many details from the Roman, a brief explanation of its arrangement may be necessary, as it will be so frequently referred to in this work. Matins commence, as usual, with the Pater noster, Deus in adjutorium, etc.; then the Domine labia is repeated three times. The Psalm Domine quid multiplicati sunt (Ps. 3) is recited before the Venite. There are usually twelve Lessons. These arrangements are expressly provided for in the Rule of St. Benedict, ch. viii to xviii.
11. This passage is entirely omitted in the French translation.
Chapter 4
12. “Mansuetudo quae mihi in eâ placet nomen accipit a manendo.”
13. “Patientia nomen accepit a pace et scientiâ.”
14. Reading-glasses had just then come into use. They are supposed to have been invented by Alexander de Spina, a monk of Florence, about 1285. The merit of the discovery is also claimed for our own Roger Bacon.
Chapter 5
15. Ins. lib. v.: “Tandem exacto anno xl. et die xi. Heu! heu! infirmitatem incurrit, quae dicitur apoplexia minor.” The learned Benedictine Fathers of Solesmes seem to prefer the reasoning of Campacci; but probably there is no discrepancy in the statement, as he includes the time of her illness in the time of her continuance in office.
16. The 26th chapter of the Rule of St. Benedict provides especially for this important duty; and the Abbot is not only required “to take all possible care that nothing be neglected in the service of the sick,” but is made responsible for the deficiencies of others in this matter: “Let the Abbot, therefore, be vigilant that the sick may suffer nothing by the negligence of procurators and servants, and remember that he shall be responsible for all the faults of his brethren.” We see in the life of St. Gertrude that even her own dangerous illness would not allow her to forget the sufferings of others. How, indeed, could a true spiritual mother allow any child to die alone and neglected?
17. St. Lebuin, Lebwin, or Liafwin, patron of Daventer. This Saint was English by birth; after his ordination, he went to Germany, and there, under the direction of St. Gregory, built a church and founded a mission, near Daventer, in 772. He was not a martyr, though the term is used in the Insinuations. Butler says: “Being denied the more compendious sacrifice of himself, he finished his martyrdom by labors and austerities before the close of the eighth century.” His Feast is kept on the 12th of November—the date helps to fix that of St. Gertrude’s death.
Chapter 6
18. “Spiritus meus.”
19. “And bowing His head, He gave up the ghost.” (John 19).
20. Ant. Mag., ii. Vespers of her Feast: “Apparuerunt coelestes spiritus de coelo descendentes in terram, qui Gertrudem ad paradisi gaudia modulatis vocibus invitabant:‘Veni, veni, veni, Domina, quia te expectant coeli deliciae. All. All.’”
Chapter 7
21. “Respice nunc, sicut ego respicio.”
22. We find the following passage in Père Baron’s Incendie, vol. ii, lib. iii, c. 28: “St. Gertrude, having made a donation of all her merits and good works to the souls in Purgatory, the demon appeared to her at the moment of her death and mocked her, saying: ‘How vain thou art! and how cruel thou hast been to thyself! For what greater pride can there be than to wish to pay the debts of others without paying one’s own? Now—now we will see the result; when thou art dead thou wilt pay for thyself in the fires of Purgatory, and I will laugh at thy folly whilst thou weepest for thy pride.’ Then she beheld her Divine Spouse approaching her, who consoled her with these words: ‘In order that you may know how agreeable your charity for the souls of the departed has been to Me, I remit to you now all the pains of Purgatory which you might have suffered; and as I have promised to return you a hundred for one, I will further increase your celestial glory abundantly, giving you a special recompense for the charity which you have exercised toward My beloved souls in Purgatory, by renouncing in their favor your works of satisfaction.’”
Chapter 8
23. “The kingdom of this world and all its ornaments I have despised for the love of my Lord Jesus Christ.” Ant. Com. Vid.
Chapter 9
24. From the Offertory, Missa Defu. “We offer to Thee, O Lord, sacrifices and prayers: do Thou receive them in behalf of those souls whom we commemorate,” etc.
25. This passage is not very clear in the original.
26. “Deum semel inspexisse, est omnia didicisse.”
Chapter 10
27. De serv. Dei can. et beat., lib. i., c.xli.
28. In the Office for the Saint used by the Benedictines of the Most Holy Sacrament, we read that she was made Abbess of a monastery in the town of Delphos, and hence is called the Delphic Gertrude: “Deinde alterius in urbe Delphos, unde Gertrude Delphica dicitur.” vi. Lesson,
29. Daughter of Pepin, Duke of Brabant, A.D. 664.
30. Is Father Faber’s remark, All for Jesus, p. 248 (TAN, 1991 edition), a coincidence or a quotation?
Part 2
Chapter 1
1. “Secunda feria ante, etc., qua fuit sexto kalendas Februarii.” The French translation has: “Lundi vingt-cinquième janvier”; the Italian, “Che fu alli 27 di Genaio.”
2. “In angulo.”
3. An allusion to Col. 2:14.
Chapter 3
4. “Fear not, Zachary; thy prayer is heard,” etc. (Introit for Mass, Vigil of St. John the Baptist.)
Chapter 5
5. Introit for Third Sunday in Advent.
6. Feria quartum. The Annunciation is specially commemorated on the Wednesday in the third week in Advent. Formerly, feasts which fell on this day were transferred; and in monasteries, the Abbot delivered a homily on the Gospel Missus est.
7. “Filum de stupâ.”
8. “Tam regalem gemmam.”
9. The words, “Hic distulit scribere usque in Octobrem,” are at the end of chapter v. in the original, in italics.
Chapter 6
10. “In eumdem colorem.”
Chapter 8
11. Introit of Mass for Quinquagesima Sunday.
12. Response, i. Nocturn.
Chapter 9
13. Lent.
Chapter 10
14. September 14. The words quoted in the following page are not in the present Office.
15. “Sicut Scriptura docet.” The exact words are not in Scripture.
Chapter 13
16. Accipitribus; lit., birds of prey.
Chapter 14
17. Introit for Quinquagesima.
Chapter 15
18. Botrus, a Hebrew word, translated “the grape” (Mich 7:1); in Greek ßorpus; and hence Latinized botrus or botrys. Used also tropically for a draught or medicament.
19. Introit, First or Midnight Mass at Christmas.
20. Not in present office: Deus qui—Collect, Mass for Deceased Parents.
Chapter 16
21. “When His parents brought in the Child Jesus,” etc., Versicle at Procession, Feast of the Purification. This procession is very ancient. It is mentioned by Pope Gelasius I. St. Bernard’s sermons on such occasions are full of singular unction and sweetness. He says: “The procession was first made by the Virgin Mother, Simeon, and Anna, to be afterwards performed in all places and by every nation. The concurrence of many in procession symbolizes our union and charity; our walking, advancement in virtue; the lights we carry, Christ, the true Light.”
22. “She brought forth her firstborn Son,” etc. (Luke 2), Gospel for Midnight Mass. What follows is omitted in the French translation.
Chapter 21
23. “Manu ad manum non firmasse.”
24. This favor is commemorated by the Church in her Office, 3rd Ant. at Lauds, “Annulis septem,” etc; “My Lord Jesus has espoused me to Him with seven rings, and crowned me as a bride.” A similar Antiphon may be found in the Office of St. Agnes, V. M.: “My Lord Jesus Christ hath espoused me with His ring,” etc. (Vespers, 3rd Ant.).
Chapter 22
25. Loquebar Christus: “Christ spoke to His beloved Gertrude face to face, as a man speaks in secret to his friend.” (i. Ant. ii, Vespers). See also x. Response, 3 Nocturn, Benedictine Breviary, Office for Second Sunday in Lent.
Chapter 23
26. Cf. Ps. 15:2.
27. “Etiam uno gemitu.”
Part 3
Chapter 1
1. The French translations here have “quelque disgrâce”; the Latin, “adversitatis.” The passage which follows has also been translated very loosely, and two sentences inserted which are not in the original.
Chapter 4
2. August 24. This Saint was martyred in Armenia. It is related in the Life of St. Elizabeth of Hungary that when the Blessed Virgin appeared to her during the vigil of Christmas, she mentioned the blessed Bartholomew, with St. John and St. Lawrence, as special “lovers of Jesus.” She added: “If thou wilt consent to be deprived of all that is dear to thee, and even of thy own will, I will obtain for thee the same reward that Bartholomew received when his skin was flayed off. If thou endurest insults patiently, thou wilt be like unto Lawrence when he suffered martyrdom. If thou keepest silence when reproached and offended, thou wilt merit as John did when the wicked sought to poison him.”
3. Stella Maria maris; probably Ave maris stella.
Chapter 5
4. September 21.
Chapter 6
5. September 22. St. Maurice was a commander, if not chief captain, of the famous Christian Theban legion, which was first decimated, and then cruelly martyred in cold blood, by the command of the Emperor Maximinian, for refusing to join the army in sacrificing to the gods for the success of his expedition into Gaul.
6. “Conglutinatione.”
Chapter 7
7. Heb. 2:17-18.
Chapter 9
* This of course refers to the unworthiness of a person who has committed venial sins, not to the unworthiness of mortal sin. —Publisher, 2002.
8. February 24.
Chapter 11
9. “In my bed, by night, I sought Him whom my soul loveth” (Cant. 3:1); commencement of i. Lesson, i. Nocturn, Feast of St. Mary Magdalen, but not used as an Antiphon.
Chapter 14
10. “O dulcissime juvenis!”
Chapter 15
11. “Hail, holy Parent.” Introit of Mass of the Blessed Virgin from the Purification to Advent, composed by Sedulius.
12. “Be mindful, O Virgin Mary.” Now the Offertory for the Mass of the Seven Dolors.
Chapter 16
13. August 10.
14. “Concivibus suis.”
Chapter 17
15. “Delicatam manum … inter hispidos peccatores.”
16. “Quantitatem.”
Chapter 22
17. “Gazophylacium.”
Chapter 23
18. “Fistulam.”
19. “Audivit quandam vocem dulcissimam, tanquam cytharistae suaviter demulcenti melodiâ cytharizantis in cythara sua, haec verba: Veni mea ad me: Intra meum in me: Mane meus mecum.” Had she, then, indeed heard that ineffable song which will be the joy and the eternal consolation of the redeemed?
Chapter 26
20. Introit for Saturday in Ember Week, Advent, “Come, O Lord, and show unto us Thy face,” etc.
21. “Flasconum, qui ad refectionem dominorum deferuntur.”
22. V. Response, ii. Nocturn, 2nd Sunday in Advent: “Behold, the Lord our Protector cometh, the Holy One of Israel.”
23. Antiphon at ii. Vespers of the Nativity, from the first Psalm at Vespers for Sundays and Festivals. These revelations were probably made during Advent, when the prophecies of Isaias are read at Matins.
24. Ant. at Magnificat of ii. Vespers, Common of one Martyr.
25. “Verba iniquorum praevaluerunt super nos,” 2nd Ps. at Lauds, feria quarta, and in the Office of the Dead.
26. Response after ii. Lesson in the Common of many Martyrs.
27. “This Saint took poison without harm.” Not in either of the Offices of St. John; probably from a hymn.
28. “Vouchsafe, O Lord, to keep us this day without sin,” at Prime, and in the Te Deum.
29. ix. Response, iii. Nocturn, Sexagesima Sunday. But the word there is Benedixit—“God blessed Noah and his sons,” etc.
30. i. Nocturn, ii. Lesson, v. Feria after Septuagesima—“Where is thy brother Abel?”
31. “The Lord hath clothed me,” Common of Virgins, xi. Response, iii. Nocturn.
32. “The Angel of the Lord called Abraham,” Quinquagesima Sunday, Response, ii. Nocturn.
* Thus in original, but probably should read “feast day.” —Publisher, 2002.
33. “Amor facit placentiam.”
34. “Cancellum.”
35. “Respirabis ab omni molestia.”
Chapter 28
36. Ps. 41.; in the Office for the Dead, 3rd Ps. in iii. Nocturn.
Chapter 29
37. “Thy testimonies are wonderful”: the last portion of Psalm 118:29, which is recited at None.
Chapter 30
38. “Domina regina.”
39. “Filium.”
Chapter 35
40. “Sudem.”
Chapter 37
41. “Gariofilis.”
42. “Vale dilecte mi, et habe bonam noctem.”
43. The hymn Rex Christe may be found in Gerbert’s Monumenta veteris Liturgiae Alemannicae. It was composed by St. Gregory the Great and was formerly chanted at Tenebrae after the Benedictus. The verse sung to this chant is extremely difficult to render in English:
“The more I love thee, yet the more Thou seek’st this burning fire; While thy dear love is still to me Sweetness I still desire.”
Chapter 38
44. Not of obligation, but recited by some religious who are not bound to recite the Divine Office, and also by several of the contemplative Orders, as a matter of devotion, after they have recited their Office of obligation.
Chapter 40
45. “O most blessed Light”: the commencement of a verse of the Sequence in the Mass for Whit-Sunday (Pentecost).
Chapter 41
46. “All ye works of the Lord, bless the Lord”: Canticle of the Three Children, said at Lauds on Sundays and festivals.
Chapter 43
47. “Binos pulsus.”
Chapter 44
48. “Et proba utrum inquietus amor meus te quiescere sinat.”
Chapter 46
49. “Paliis.”
Chapter 50
50. “Renovatione.”
Chapter 51
51. “Larvas.” Presumably the superscript (missing in original) should appear after the word “alarm.” —Publisher, 2002.
Chapter 52
52. “Bene venias mihi charissima.”
53. “In libro tuo.”
54. Wis. 4:7.
55. “In immarcessibili aeternitatis meae vernantia.”
Chapter 54
56. “Ante jejunium”—probably after Lent.
57. “In vivificans gemma humanae nobilitatis.”
58. “Nemo mihi dat, quod meum est.”
59. “Facies animae suae.”
Chapter 57
60. “Provisores claustri.”
61. “Adaptata.”
Chapter 62
62. “Nobilis avis”; probably the eagle is intended.
63. “Vox.”
64. “Ne dum delectantur in via, obliviscantur eorum quae sunt in patria.”
65. “In montem novi luminis.”
66. This passage is a difficult one. We are happy, however, in being able to append a note with which we have been favored by one of the Benedictine Fathers of Solesmes, to whom we are deeply indebted for valuable assistance. In reply to our query, he writes thus: “As regards the names, ‘Petrus,’ etc.: Simon, in the Hebrew, is the same as hearing, obeying; for scama means, ‘to hear, to obey’; but this hardly agrees with the interpretation given—i.e., ‘Petrus itaque interpretatur agnoscens.’ James, from the Latin ‘Jacobus,’ which means ‘supplanter’ (Gen. 27:36), because he took hold of his brother’s foot (plantam): Jacob, in Hebrew, meaning ‘a supplanter.’ John, in Latin ‘Johannes,’— i.e., ‘Deus donavit, vel, Deus misertus est, aut, Dei donum gratia et misericordia,’—from ia (Hebrew), a contraction for Jehovah (Deus) and chanan—i.e., ‘Misertus est,’ or ‘donavit.’ ”
Chapter 69
67. Chapter 12, the manner of singing Lauds: “To these (the Psalms) shall be subjoined a lesson of the Apocalypse, which shall be recited from memory,” etc. The Hebdomadaria—the person who officiates for the week.
Chapter 71
68. “Dicuntur habere vires.”
Chapter 72
69. “Sicut plicae in vestimento.”
Part 4
Chapter 1
1. We have not been able to ascertain where this Response occurs; it is not in the present Benedictine Breviary.
Chapter 2
2. Psalm. 3, proper to Benedictines, who say it at the commencement of Matins. See Rule of St. Benedict, ch. ix. It will be remembered that the Domine labia is repeated three times by Benedictines.
3. Psalm. 94, said at the commencement of Matins. It is divided into five parts. An Antiphon called the Invitatory is said after each, and before and after the Gloria Patri, with which it concludes. The Invitatory varies with the festival or feria, but is always an invitation to sing the Divine praises. The Hodie scietis—“Today ye shall know that the Lord will come, and tomorrow ye shall see His glory”—is the Invitatory for the Vigil of Christmas, as above.
4. “Septem candalae accenderunt.” In monastic churches, there were formerly seven candles before the altar. See Dom Martene, De Ant. Mon., lib. v., c. i.
5. “Diversorio.”
6. The reading of the “Christmas Martyrology” is a ceremony of great state and magnificence in monastic houses. What honors could be sufficiently great for the announcement of the Divine Birth? The Community generally proceed from the choir to the chapter house, or room, after Prime, and there, when the blessing has been asked in the usual form, the Martyrology is solemnly chanted, all falling prostrate in adoration when the words Jesus Christus Filius Dei vivi, in Bethlehem Juda nascitur [“Jesus Christ, the Son of the living God, is born in Bethleham of Judea.”] are chanted.
7. “Nexum.”
8. In most religious houses, the name of the sister who is to officiate for the week, and of those who are to read the Lessons, to serve, to read in the refectory, etc., are read out at Chapter. This passage alludes to the custom, which was evidently in use in St. Gertrude’s time, and shows how dear is a ready acceptance of the will of superiors, even in trifling matters, to our blessed Lord.
9. The superioresses of some Benedictine monasteries are termed abbesses; of others prioresses. When there is an abbess, the second superioress is called prioress; and when the superioress is a prioress, her assistant is termed sub-prioress. Convents founded by royal charter are abbeys; but if the right of nomination is in royal hands, the appointments are not always such as could be desired. As far as we have been able to ascertain, the Miserere is not said now at Chapter; but the beautiful custom of the prioress asking pardon of the community for her faults toward them is still continued on the eves of great festivals. The community then ask her pardon for their faults toward her; and finally ask pardon of each other for any mutual disedification. When superiors humble themselves thus for their faults, they can scarcely fail to receive the love and respect due to such true Christian humility.
10. Last verse of the hymn for Vespers at Christmas; the same termination is used until the Epiphany to all hymns.
Chapter 3
11. The Responsory, iv. Lesson, i. Nocturn, Matins for Christmas; “Descendit de caelis Deus verus, a Pater genitus, introivit in uterum Virginis, nobis ut appareret visibilis, indutus carne humana protoparente edita: Et exivit per clausam portam, Deus et homo, lux et vita, conditor munda”—The true God, born of the Father, descended from Heaven, and entered into the Virgin’s womb, that He might appear visibly to us, clothed with the flesh given to our first parents, and came forth through the closed gate God and man, Light and Life, the maker of the world.” This clausam portam of Ezechiel is constantly referred by the Fathers to the Blessed Virgin. St. Bernard, in his sermon on the Twelve Privileges of the Blessed Virgin Mary, says Mary is the eastern gate, which none could pass but one. St. Jerome writes: “She (Mary) is the eastern gate of which Ezechiel speaks as always closed.” St. Augustine, in his sermon on the Nativity: “The closed gate is the emblem of the integrity of her immaculate flesh. She remained inviolate after childbirth, and became more holy by conception.”
12. Responsory, xii. Lesson, iii. Nocturn; the Te Deum follows, and on Christmas night the Midnight Mass is said, after which Lauds are commenced.
13. The Introit of the first or Midnight Mass. Primogenitus—probably a reference to the Gospel for that Mass.
Chapter 4
14. “The disciple whom Jesus loved.” “This is the guardian of the Virgin.”
15. The rational was the high-priest’s breast-plate (Ex. 25:7). Calmet speaks thus of it: “This appellation was given to an embroidery about ten inches square, which the high-priest wore on his breast. On it were placed four rows of precious stones, on each of which the name of one of the tribes of Israel was engraven. The rational was doubled, and contained within it the mystic Urim and Thummim. The name ‘rational,’ or ‘rational of judgment,’ was given to it either because the judgment and Will of God were made known thereby, or because the high-priest wore it when he pronounced judgment on grave affairs.”
16. “Et cum nullum habeas Apostolum.”
17. [“Thou calledst upon me in affliction, and I heard thee.”] This is not in the Office of the Saint in the present Benedictine Breviary.
18. “She is the brightness of eternal light, and the unspotted mirror of God’s majesty.” (Wis. 7:26).
19. “In that day I will uphold My servant, and I will place thee as a seal before Me.” (Responsory, ix. Lesson, iii. Nocturn, Matins for the Feast of St. John).
20. “Omne malum quasi naturaliter abhorent.”
21. Responsory after the v. Lesson, ii. Nocturn: “He that shall overcome, I will make him a pillar in the temple of my God … and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem.” (Apoc. 3:12).
22. “Woman, behold thy son.” These words are not in the present Office.
23. “This is John, who leaned on the Lord’s breast at supper”; “This is the disciple whom Jesus loved.” Response after the iii. Lesson, i. Nocturn, and Antiphon at Benedictus.
24. Cf. John 21:20.
Chapter 5
25. “In superiori labio animae suae.”
26. “Xenium.”
Chapter 6
27. “Qui vulgari lingua vocatur, ein Besant” (the B for P). The etymology of this word is not clear. Amort, in his commentary on this passage, observes that it is not the name of a gem or precious stone, but more probably the epithet of some precious stone. He adds, that after seeking in all dictionaries and catalogs of precious stones, he could not find any called by the name of Pesant (heavy). Perhaps some precious stone of great weight went by this popular name.
28. “Electrum.”
29. “Marsupium.”
Chapter 7
30. Omnis terra—the Introit for Mass, Second Sunday after Epiphany, in the Roman Missal. The Mass of the Holy Name is now, however, generally substituted for it. The devotion to the Holy Face, like all Catholic devotions, has only deepened with the lapse of ages, and the faithful still venerate it as lovingly and ardently as when the great St. Gertrude wrote of it. It is still shown at Rome, on the very same day mentioned by the Saint. M. le Chanoine de Montault, in his Année liturgique à Rome, p. 25, says: “Second Sunday after Epiphany, at the Basilica of the Vatican, at half-past three, procession of the Confraternity of the Holy Ghost, and exposition of the great relics of the Passion; the Holy Lance, the Wood of the Cross, and the Veil of St. Veronica.”
Dom Gueranger, in his Année liturgique, also mentions a solemn exhibition of this holy relic, at which the Pope assists, on Easter Sunday, after the Post-Communion. The devotion to the Sacred Face has been much propagated in France during the last few years, and has been the means of procuring many miraculous graces and cures. It is, indeed, a consoling devotion; for we shall be judged standing before the Face of Christ, but no longer the suffering Face. If, then, we have been devout to it during life, surely we may hope that it will look mercifully and lovingly upon us when we stand before the judgment-seat.
31. “Calcaveris, seu calamum.”
Chapter 8
32. January 21.
33. May 26 [sic].
34. The Lessons and Responses for the Office of St. Agnes are full of singular beauty, and enriched with the utterances of burning love which she poured forth at the moment of trial and death.
Chapter 9
35. “After childbirth thou didst remain a virgin. Intercede for us, O Mother of God”; v. Ant. ii. Nocturn. Beata mater is the Antiphon at Magnificat in the Little Office B. V. M.
Chapter 10
36. Dominica circumdederunt. “The groans of death surrounded me,” etc.—Introit for Septuagesima Sunday.
Chapter 11
37. This Response is not in the present Benedictine Breviary. The Book of Genesis is commenced at Matins for Septuagesima Sunday. On Sexagesima Sunday the Lessons refer to the Flood, etc.; hence the peculiar applicability of the following revelations to the time and the train of thought suggested by the Office. Exurge—“Arise! why sleepest Thou, O Lord?”—Introit for Sexagesima Sunday.
38. “Eia, domina regina.”
39. “Consignans.”
Chapter 12
40. “Doctor amantissime.”
41. This probably refers to the Gospel for Quinquagesima Sunday (Luke 18:32-33), in which it is remarkable that Our Lord mentions the scourging twice: “He shall be mocked and scourged and spit upon: and after they have scourged Him,” etc. The Epistle is 1 Cor. 13:1-13, which, it will be remembered, is the Apostle’s great lesson of charity. The reference may be, however, to the Matins; and this seems most probable, as the Mass is mentioned after. The Gospel read at the end of Matins is the same: In illo tempore: Assumpsit Jesus duodecim; and the Little Chapter at Lauds is from the Epistle: Fratres: Si linguis hominum loquor, etc.
42. Introit for Quinquagesima Sunday: Esto mihi in Deum protectorem, et in locum refugii, etc.—“Be thou unto me a God, a protector, and a place of refuge to save me,” etc.
Chapter 13
43. “Cartha” in two editions; evidently a misprint for “Charta.”
Chapter 14
44. Invocabit: “He shall call upon Me, and I will hear him,” etc.—Introit for the First Sunday in Lent.
45. “Rima.”
46. Our Lord’s three victories over His threefold temptations in the wilderness, related in the Gospel for the First Sunday of Lent, Matt. 4:1-11; the Epistle is 2 Cor. 6:1-10.
47. “Ferculorum.”
48. “Delectatione, consensu, et concupiscentia.”
49. “Spiritus Sanctus est bona voluntas.”
Chapter 15
50. Gospel for the Monday after the First Sunday in Lent, Matt. 25:31-46.
Chapter 16
51. “Remember, O Lord, Thy compassions and Thy mercies,” etc.—Introit, Second Sunday in Lent.
52. “Duos haedos optimos.”
53. “Rationali, irrascibili, et concupiscibili.”
Chapter 17
54. Oculi—Introit for Third Sunday in Lent.
55. The Lessons of the i. Nocturn for the Third Sunday in Lent are taken from the 37th chapter of Genesis, which details the history of Joseph sold into Egypt. In an Italian translation of 1606 it is “trenta dinari”; and in the French, “trente deniers”; two Latin editions have “xxx. denariis” also—probably a mistake of a transcriber, which has been thoughtlessly perpetuated.
Chapter 18
56. Gospel for Fourth Sunday in Lent, John 6:1-15, which relates the miraculous multiplication of the five loaves and the two fishes, and so renders the mystical offering of the five loaves given to the Saint in peculiar harmony with the offices of the day.
Chapter 19
57. St. Gregory was born at Rome about the year 540. The English nation owes him a singular debt of gratitude for his zeal for their conversion. He would himself have undertaken the mission which he so ardently desired; but at the request, or rather the clamorous demand, of the whole city of Rome, he was recalled by the Pope, then Benedict I, when on his road to England. His Feast occurs on the 12th of March.
58. Not in present Office.
Chapter 20
59. The life of the great St. Benedict is too well known to require comment here. He founded twelve monasteries during his life; and since his happy death, thousands of saintly souls have lived and died under his holy Rule, distinguished for that which alone could constitute them his true children—the faithful observance of his Rule, and communion with the Holy Catholic Church, by which it has been sanctioned, and which alone could authorize its use or the profession of its observances. His Feast is kept on the 21st of March.
60. “Sanctissimus Pater, gratia et nomine Benedictus.”
61. This Responsory is not in the present Office.
Chapter 21
62. In the Life of the venerable Mother Ann of St. Bartholomew, the special friend and confidante of St. Teresa, she says: “When the Saint (Teresa) held Chapter at Avila, I beheld Jesus Christ at her side, clothed in such splendor, that the religious appeared to me quite deified (‘toutes divinisées’); and, in truth, they left the Chapter with overflowing hearts, and filled with ineffable consolation.”
63. “Kalendario.”
64. “Olfactoriola.”
65. Cf. Ez. 44:2: “The eastern gate, through which the prince alone could pass.” This passage is not referred to in the present Office for the Annunciation; but it is mentioned in i. Ant. II. Vespers in Responsorialia et Antiphonaria S. Gregorii Papae. The Fathers frequently refer this passage to the Blessed Virgin, as the true eastern gate, which opened only to the King, and never admitted any other. St. Augustine, in his sermon on the Nativity, says: “The closed gate indicates purity, and the integrity of the immaculate flesh; it is not defiled by childbirth; it becomes more holy by conception.” St. Bernard says: “She is prefigured by the eastern gate in Ezechiel’s vision, through which only one could pass.”
66. Response after ii. Lesson, i. Nocturn.
67. “Potentissima post Patrem; sapientissima post Filium; et benignissima post Spiritum Sanctum.”
68. From the hymn at Lauds on Christmas day, A solis ortus cardine, which may have been then sung on the Nativity of the Blessed Virgin also.
69. This Antiphon is not in the present Benedictine Breviary. The one now used commences, “Gabriel angelus locutus est Mariae.”
70. “Show thyself a mother; Offer Him our sighs, Who for us incarnate Did not thee despise.” From the hymn Ave maris stella, at Vespers, Feasts of the Blessed Virgin.
71. This was formerly sung at procession after Vespers. Gerbert, Mon. Vet. Lit. Allmannicae, p. ii. p. 231.
Chapter 22
72. “Thou hast a devil.” John 13:46-59.
Chapter 23
73. “Jumentum.”
74. ”Hail, Cross, our only hope!” From the Hymn Vexilla regis, which was probably said then at Terce. Formerly the Hymn at Terce varied, now it is fixed, except on Whit Sunday [Pentecost].
75. “Glory and praise to Thee, Redeemer blest”; Hymn after the procession on Palm Sunday. This Hymn was composed by Theodolphus, Bishop of Orleans. The words fulgentibus palmis do not occur in it.
76. The procession was then, as now, before Mass. The Passion according to St. Matthew is read at Mass.
Chapter 24
77. “In the name of Jesus, let every knee bow,” etc.—Introit for Wednesday in Holy Week.
Chapter 25
78. The hymn Rex Christe, composed by St. Gregory, and the Kyrie Eleison, were sung formerly at Tenebrae, after the Benedictus. Gerbert, p. ii, p. 232.
79. “He was offered up because He Himself desired it; and He Himself carried our sins.” Ant. at Lauds for Maundy Thursday.
80. “He began to wash the feet of the disciples.” Gospel for Holy Thursday (John 13:1-15).
81. “Esset delicatae virginis delicatissimus filius.”
82. “O integritas substantiae meae”: see 1 Thess. 5:23: “That your whole (integer) spirit,” etc.
Chapter 26
83. Sonitum tabulae. As the use of bells is forbidden from the Gloria in excelsis on Holy Thursday until the Gloria in excelsis on Holy Saturday, religious are summoned now, as then, to the Office and other conventual exercises by sonitum tabulae, the sound of wooden clappers or pieces of wood struck on each other. Compline is the hour at which Our Lord’s burial is specially commemorated.
84. “Adumbratus.”
85. “Aestimo.”
86. The Passion of Our Lord according to St. John, which is read on Good Friday.
87. “Discolis.”
88. Formerly the faithful were admitted to Communion on this day. See Dom Gueranger’s Année Liturgique (The Liturgical Year), “Temps de la Passion,” p. 549—a most valuable work, which is too little known in this country. See also Dom Martine, De Ant. Ec. Ritibus, tom. iii. The custom was gradually abolished, so that no exact time can be specified for the change. The Greeks celebrate “Mass of the Presanctified” every day during Lent, except Saturdays, Sundays and the Feast of the Annunciation. The Milanese, or Ambrosian rite, prescribes the “Mass of the Presanctified” on the Fridays in Lent.
[“Mass of the Presanctified” is celebrated now only on Good Friday. It is not a true Mass but rather a service of prayer and the distribution of Holy Communion using Hosts consecrated on a previous day. —Publisher, 2002.]
Chapter 27
89. This seems to refer to the souls in Purgatory.
Chapter 31
90. John 20:11-18.
91. “Omnia opera tua mihi perfectissimo modo placent.”
Chapter 32
92. John 20:19-31.
Chapter 33
93. April 25. The origin of the custom of reciting the Litany of the Saints, or Great Litany, on this day is ascribed to St. Gregory the Great, who obtained thereby the extinction of a pestilence which devastated Rome in the year 590. The 25th of April was fixed for a yearly procession and chanting of Litanies before it was appointed for the Feast of St. Mark.
94. “Speculorum Lucidorum.”
Chapter 34
95. May 6. The Feast is kept in commemoration of the miraculous deliverance of St. John from a caldron of boiling oil.
96. “Multo plus defeceram viribus, et sensibus corporalibus quam tu.”
97. We have not been able to verify this sequence.
Chapter 36
98. Matt. 25:40.
99. “Fusco.”
Chapter 37
100. “Uncus.” This word is sometimes used poetically, by classical authors, for an anchor.
101. “Hail, Jesus, beautiful Spouse! I salute and praise Thee in Thy ascension joys.”
Chapter 38
102. Cf. Matt. 28:20.
103. “He lifted up His hands and blessed them, and was taken up into heaven,” iii. Ant. at Vespers.
Chapter 40
104. It will be remembered that the font is blessed on Whitsun-eve as well as on Easter-eve.
105. “Breathing thrice on the water, he proceeds,” etc.; see Blessing of the Font, in Missal.
106. “Thou Who art called the Paraclete.” So in Benedictine Breviary.
107. “Manus animae.”
Chapter 42
108. “Qui bonam voluntatem acceptat pro facto.”
Chapter 43
109. [“Rightly they praise Thee.” Cf. Cant.] This Antiphon is not in the present Office, but it may be found in an Office of the Blessed Trinity, v. Ant. at Lauds; Res. et Ant. St. Gregorii.
Chapter 44
110. June 24.
Chapter 45
111. “If thou lovest Me, Simon Peter, feed My sheep. Lord, Thou knowest that I love Thee, and that I would give my life for Thee”; ii. Response, i. Nocturn.
112. Gospel for the Feast of Sts. Peter and Paul (Matt. 16:13-19), in which Our Lord specially addresses St. Peter.
113. “In Papali gloria sacerdotalibus indutus.”
Chapter 46
114. The Feast of St. Margaret, Virgin and Martyr, occurs on the 20th of July. She obtained her crown at Antioch in the last general persecution. The Crusaders brought home glowing traditions of her virgin purity, her heroic constancy, and her sublime faith; so that devotion to her was exceedingly propagated in England, France and Germany during the Middle Ages. Her relics are now at Monte Fiascone, in Tuscany. We have not been able to verify the Antiphons, which are not in the present Office. The Sponisque reddens is from the hymn Jesu, corona virginum; Vespers, Com. of Virgins.
Chapter 47
115. July 22.
Chapter 48
116. It will be remembered that St. James the Great has received this appellation to distinguish him from St. James the Less, Bishop of Jerusalem. He was martyred eleven years after Our Lord’s Ascension at Jerusalem. His body was carried into Spain, where he had evangelized before his death. His relics were discovered in the ninth century, and translated to Compostella. The place was at first called “Ad S. Jacobum Apostolum,” or Giacomo Postolo, and hence contracted into Compostella.
Chapter 49
117. Collect for the Mass of the Assumption.
118. “That, defended by her protection,” etc.
119. “Diversi generis bestiolae.”
120. The Office now commences at Vespers.
121. “Pavimentum.”
122. [“Who is she …”—cf. Cant. 6:9]. iv. Ant. at Vespers, but worded differently now. The other responses are also in the present Office, and the hymn Quem terra, etc.
123. “O Queen of all the virgin choir”; Hymn at Lauds.
124. iv. Response, i. Nocturn.
125. From Ecclus. 39:17. The first of the three Canticles, iii. Nocturn, Office of the Blessed Virgin; but it commences, Obaudite me—“Hear me, ye Divine offspring, and bud forth as the rose planted by the brooks of waters.”
126. “Bring forth leaves in grace.”
127. “I will greatly rejoice in the Lord”; ii. Response, iii. Nocturn, from Isaias 61:10.
128. “Thou shalt no more be called forsaken.” (Is. 62:4, iii. Canticle). The quotations which follow are not in the present Office. The quotation “sexaginta” is from Cant. 6:7-8: “There are threescore queens, and fourscore concubines, and young maidens without number. One is my dove, my perfect one is but one; she is the only one of her mother.” The applicability of the first part of this quotation is not very obvious.
129. x. Response, iii. Nocturn; and also Ecce exaltata.
130. “The Sunamite according to the heart of the King.” Probably an allusion to 3 Kings 1:3, where Abisag the Sunamite is brought to King David for her rare beauty, that she may minister to him. This passage is not in the Office.
131. The Te Deum is always chanted by Benedictines, unless the Office is ferial.
132. Vidi speciosam, i. Response, i. Nocturn, Feast of the Assumption: “I have seen thee, beautiful as a dove, ascending above the rivers of waters; the odor of thy garments was ineffable, and thou wert encompassed with roses and lilies. Who is this that cometh up from the desert like a cloud perfumed with myrrh and incense?”
133. These Antiphons are not in the present Office; but the Antiphon at Magnificat is like the above: “Today the Virgin Mary ascends into heaven; let us rejoice, for she reigns with Christ for endless ages.”
Chapter 50
134. August 20.
135. From the hymn at Lauds for the Dedication of a Church. The hymns of this Office are very beautiful. The hymn for Vespers in the Roman Office differs from the Benedictine. The former commences “Caelestis urbs,” the latter, “Urbs Jerusalem beata”; but the same idea is contained in each.
“Jerusalem, thou city blest, Sweet vision of a peaceful land!”
Chapter 51
136. August 28. This Antiphon is from the Ursuline Breviary, v. at Lauds.
137. “There was not found the like to him in glory” (Ecclus. 44:20); i. Ant., Lauds, Com. of Conf. Pont.
138. The Feast of St. Dominic occurs on the 4th of August; that of St. Francis on the 4th of October. It is remarkable that those who were so united in life should have appeared together in glory to this great Saint.
Chapter 52
139. September 8.
140. It will be remembered that there are four Lessons in each Nocturn of the Benedictine Office. The Gloria Patri is said at the end of the fourth Response of each Nocturn.
141. Dulcissimae genitrici.
142. We have not been able to verify this sequence.
143. Antiphon at Vespers from Trinity Sunday until Advent. It is generally believed that Adelmar, Bishop of Puy, composed this most touching devotion; the last words, “O clement,” etc., were added by St. Bernard. Adelmar lived in the eleventh century, and the Salve Regina [Hail Holy Queen] was introduced about that time into the services of the Church. Some authors attribute it to Hermann Contractus, a Benedictine monk of the same date.
Chapter 53
144. September 14. This Festival, it will be remembered, was first instituted to celebrate the finding of the Cross by St. Helen, after the miraculous vision of Constantine. It was kept at Jerusalem from the year 335, and by both the Greeks and Latins, as early as the fifth century, under the same title; but since the eighth century, the Feast of the Discovery or Invention [from the Latin inventio, “finding”] of the Cross has been transferred to May 3, and this day appointed for the commemoration of the recovery of this most venerable and ever-blessed relic from the Persians.
145. See Rule of St. Benedict, ch. xli.
Chapter 54
146. September 29.
147. “Egregia.”
Chapter 55
148. St. Ursula and her companions, martyrs: October 21st. It is believed that these holy martyrs came originally from Britain, and that St. Ursula was their conductor. There has been some question as to the correctness of the number; but modern researches, in this as in many other instances, are tending to confirm the truth of ancient traditions—though it is probable that the martyrs were not all virgins. St. Ursula was not the foundress of the Order which bears her name: the humility of St. Angela, who instituted the congregation, and a vision of St. Ursula, who encouraged her holy undertaking, led her to conceal her imputed share in this great work under the mantle of another. One almost regrets that the name of Angelines had not been given to an Order to which it would have been so singularly appropriate as the guardians of youth.
149. “Allaturus.”
150. “Papyrus.” Wicks for lamps were made of this formerly.
151. “Hope and crown of virgins.”
152. The Regnum mundi is from the x. Response, iii. Nocturn, Common of Widows: “The kingdoms of this world, and all their pomp, I have despised for the love of my Lord Jesus Christ, whom I have seen, whom I have loved, in whom I have believed.”
153. “Frater noster.”
Chapter 56
154. “Sed sapore carens.”
155. Ps. 44:14.
Chapter 57
156. St. Elizabeth of Hungary; Nov. 19. This Saint lived in the same century as St. Gertrude. She was born in 1207, died in 1231, and was canonized in 1235. The ardent devotion which her sanctity had excited was at its highest point of fervor at the close of the century, when St. Gertrude wrote.
The quotation Eia mater—“O Mother, acknowledge us for thy children”—is from the Prose, Gaude, Sion, quod egressus, Mass of St. Elizabeth, Nov. 19, Missale Brixinense.
Chapter 59
157. From 3 Kings 10:1-2: “The queen of Saba came,” etc., “and brought precious stones.” The Insinuationes, however, have virtutum, as above.
158. iii. Reponse, i. Nocturn: “Bless, O Lord, this house which I have built in Thy name.”
159. “Villam”; perhaps a grange or farm-house belonging to the monastery.
160. “Poma.”
161. xii. Response, iii. Nocturn.
162. “Ascendentem de terra.” This passage is partly a quotation from Apoc. 21:2.
Chapter 60
163. “I saw the holy city, the new Jerusalem, descending from heaven”; xii. Response, iii. Nocturn.
164. “Domus mea” [“My House”] is probably from a Collect.
Chapter 61
165. “Iracibilem.”
166. “Innuebatur.”
167. “Reverabatur.”
168. Collect for Midnight Mass at Christmas.
169. “Vilitas.”
170. Gradual, Mass of Virgins; Audi filia, Gradual of St. Cecilia. This Mass appears to have been composed from several Masses.
171. Epistle, Common of Virgins. We have not been able to verify the prose.
172. “I confess to Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones.” (Matt. 11:25); Gospel, Com. of Martyrs.
173. Domine Deus; Offertory for Dedication of a Church. The continuation is taken from the Office for Dedication.
174. “The priest, elevating his eyes toward heaven, etc…. makes the Sign of the Cross over the Host and Chalice, while he says: ‘Come, O Sanctifier,’ ” etc. See Missal, Ordinary of the Mass.
175. Communion, Com. of Conf. not Bishop; Mass Os Justi.
Part 5
Chapter 1
1. Domina. According to Bucelinus, Aquila Imperii Benedictini, p. 210, St. Mechtilde was the fourth and youngest child of the noble Count of Hackeborn. A few moments after her birth she appeared to be dying, and was at once carried to the Church to receive Holy Baptism. The priest who administered the Sacrament was a “holy and just man,” who thus addressed the bystanders: “Why do you fear? This infant shall live and become a devoted spouse of Christ; God will work many miracles through her; and she shall finish her days in a good old age.” Our Lord afterwards revealed to her that her Baptism was thus hastened that she might at once become the temple of God and the possessor of His grace. She has mentioned this touching incident herself in the first chapter of her Revelations, which are of scarcely less importance and interest than those of her saintly sister.
At seven years of age she was consecrated to God in the monastery of Rodersdorf, where her sister had already been dedicated to the Divine service, according to the ancient custom of the order; which, however, as we observed before, has been abolished by authority. It is probable that the two sisters removed at the same time to Heldelfs. Here her life was a continual exercise of every virtue. Notwithstanding her innocence of life, she practiced the severest corporal austerities, such as discipline and wearing haircloth. Her love for Jesus Christ made her grieve over the sins whereby men are continually offending Him, and a devotion to His Sacred Passion and Death was especially dear to her. Such was her fervor at the Divine Office, that she was often ravished into an ecstasy; and so great was the purity of her soul, that Our Lord deigned to converse familiarly with her, and revealed His heavenly secrets to her. She had also a most tender love for the souls in Purgatory; for whom she offered up penances and mortifications, and sought by every means to procure their deliverance. St. Gertrude, her Abbess, frequently consulted her, and received her advice as a Divine oracle.
Though often visited with illness and sufferings, she endured them with the most edifying patience and resignation, but yet, like the Apostle, with a holy longing to be delivered from the prison of flesh. Her loving desires were at length gratified, and she passed to the embraces of her Spouse on the 19th November. It was the Feast of St. Elizabeth of Hungary, and the religious interrupted Matins in order to be present at her happy death. Chronologists do not agree about the date of her birth and death, but she appears to have lived during part of the thirteenth and fourteenth centuries.
Her Revelations are entitled, Liber gratiae spiritualis visionum et Revelationum Beatae Mechtildis Virginis devotissimae, and are divided into five parts. The first part contains instructions for assisting at Mass and the Divine Office on many Feasts of the year. Indeed, the Divine Office was the special devotion of these saintly sisters, and a devotion which appears to have been particularly acceptable to their Spouse. As true children of St. Benedict, it could not be otherwise; for he has said in his immortal Rule, “Let nothing be preferred to the work of God” (ch. xliii); therefore, in proportion to the sanctity of his children, will be their devotion to the angelic work of singing the praises of their King. Hence, where we find the most exalted sanctity, we find also the greatest perfection in, and love for, this work; as in each Order in God’s Church the sanctity of its members will be characterized by a special devotion to the special end for which Providence instituted its Rule and observance.
The second part of these Revelations contains many facts relating to St. Mechtilde, and details of her communications with her heavenly Spouse. The third and fourth parts are on the Divine praise and on the salvation of men. The fifth part is devoted to the souls in Purgatory, with instructions how they may be assisted by the Church Militant.
The Revelations of St. Mechtilde are becoming very scarce and valuable. The principal editions are those of Paris, 1513; Cologne, 1536; Venice, 1522, 1558 and 1589. This Saint has been confounded with St. Mechtild of Spanheim and St. Mechtild of Diessen by several authors, among others by Alban Butler. Her name has never been inserted in the Roman Martyrology.
2. “Mensam.”
3. “Lusum.”
4. “If Thou shalt observe iniquities, O Lord, Lord who shall endure it?” Introit, 22nd Sunday after Pentecost. The date of St. Mechtilde’s death admits of no dispute. The Feast of St. Elizabeth occurs on the 19th of November, and, as it will be seen later, it was the fifth feria (Thursday) after this Sunday. The 22nd Sunday after Pentecost, therefore, must have fallen on the 15th of November.
5. “Feria secunda.”
6. “Ardentissimus animae zelator.”
7. Not in the present Litany for the Dying.
8. The Divine Office is the first and most solemn duty of all religious orders, who are bound to its recital. Yet now, as in the time of St. Gertrude, this great and solemn obligation gives way for the time when a soul is reaching the awful moment of its passage to eternity. Truly it may be said, “Charity never falleth away.” The “prophecies” may cease, and there may be no Gertrude now hidden in the cloistered homes of her great Order; tongues may cease, for the language of those living under the same Rule may not be alike or understood in many lands; but charity never falleth away: and whether its exercise is needed by the bed of a dying religious in India or in Rome, in England or America, it is given with equal tenderness and promptitude. The religious dies surrounded by her sisters; their prayers for her may indeed be broken by sobs, and interrupted by tears; but are not the tears and sighs also prayers, and the most moving prayers, to His Heart who wept at the grave of Lazarus? In the Order of Poor Clares, with whose observances we are most familiar, it is required that two sisters should remain night and day with the religious from the moment there is the least apprehension of danger. One is charged to summon the whole community, however engaged, either by day or by night, the moment the agony commences; the other sister remains, so that the dying person may not be left alone even for a moment. And who can describe what must be witnessed to be understood? Sometimes the loving adieu to each; sometimes the humble acknowledgment of faults, and the fervent request for pardon of any disedification which may have been given in a life which has perhaps been one of the highest edification; the kneeling sisters, unwearied in their prayers for hours, even long after the soul so dear to them has heard her final doom [i.e., her judgment]; and the loving mother, who has forgotten her own weariness, or it may be actual suffering, as she watches day and night by the bed of her child, with such love as only a mother can offer, and such consolations and helps as only a spiritual mother can give; whose absence, even during a prolonged sickness, is the exception, and whose presence the rule. Truly only those who have witnessed such blessed deathbeds can estimate the grace of a religious vocation.
Chapter 2
9. This religious was probably the person who compiled the Revelations; the extreme care to conceal her name, and the abrupt way in which she is mentioned, are almost an evidence of this.
10. This response has evidently been adapted from the thirty-fourth stanza of the hymn Laetare Germania, published in an Antiphonary of the fifteenth century. It runs thus:
“O lampas Ecclesiae, Rivos profundens olei, Medicina gratiae, Nutrimentum fidei.”
The prose Gaude Sion, and the hymn Laetare Germania, are both in honor of St. Elizabeth.
11. “Delight of God, fruitful olive-tree, whose purity shines afar, whose works are glorious.”
12. From the Commendation of the Departing Soul—one of the most touching and beautiful devotions which the Church uses.
13. Introit, Mass for the Dead.
14. v. Ant. Lauds, Office of the Blessed Trinity; from Rom. 11:36: “Of Him, and by Him, and in Him are all things. To Him be glory for ever. Amen.”
Chapter 3
15. Matt. 10:42 and 12:36.
Chapter 4
16. “Communicans.”
Chapter 5
17. “Sororis”; the term “domina,” however, which we have translated “dame,” is generally used.
18. “Secretum meum nunc habeo in ea, sicut olim habui cum eo.”
19. Psalm 62 and 122.
Chapter 6
20. “Quod lectus ipsius fuit depositus de picto panno,” etc. This, doubtless, was before the religious had entered the monastery, as the rule of poverty of every religious house would forbid such extravagance. The richly embroidered quilt was a very pitch of luxurious refinement in that age, and hence indicated a habit of self-indulgence or luxurious tastes, which probably caused the soul’s suffering for an act which was only its climax.
21. The French translations have, “Elle resentit quelque espècs de tristesse”—a sentiment utterly unworthy of so generous and noble a soul, who could not regret what she had so freely and lovingly bestowed; but it is not in any Latin edition which we have seen.
Chapter 8
22. “Magistra infermorum.”
23. A crucifix is always placed at the foot of the bed when a religious has received the last Sacraments, and is not removed until after her decease. Thus her dying looks are most likely to rest on Him who died for her.
24. “Who is she that goeth up by the desert, as a pillar of smoke of aromatic spices?” (Cant. 3:6).
Chapter 11
25. “Procurator curiae.”
26. “Aliquam fraudem.”
Chapter 12
27. [O Holy God, Holy Strong One, Holy Immortal One.] From the Reproaches chanted at the Adoration of the Cross on Good Friday.
28. “Venias faceret.”
Chapter 13
29. “In specie bufonis.”
Chapter 15
30. In all conventual houses, the parents of each religious are considered the special charge of all. Mass, Communion and the Office of the Dead are regularly offered for all deceased parents at stated periods throughout the year. Alas, what do not those unhappy persons lose, both in time and in eternity, who hinder the consecration of their children to God! And what gain is theirs who, by placing them in a holy and devoted community, secure the prayers of the most saintly souls for their own welfare both in this world and the next! Perhaps only those who are inmates of the cloister know with what tender and fervent affection the relations of each member are prayed for by all.
31. “Ego propinquissimus vester sum.”
Chapter 16
32. The Great Psalter is explained in a succeeding chapter, and the devotion of the Seven Masses, which is attibuted to St. Gregory the Great. He was also the institutor of the custom of celebrating Mass for thirty days after the death or burial of the faithful. The origin of this pious devotion is thus related by the Mère Blemer, in her Annee Benedictine: “A monk named Justin had kept some money without permission. On his deathbed he acknowledged the fault to one of the brethren, who at once informed St. Gregory. The Abbot commanded that only one of the brethren should attend him, and that he should be buried without holy rites. The severity of the sentence convinced him of his fault, and he died sincerely penitent. For thirty days after his decease no prayers were said for the repose of his soul; but at the expiration of that period, Gregory desired Mass to be celebrated for him daily for thirty days. On the last day Justin appeared to his brother, who knew nothing of the prayers which had been offered for him, and declared that he was now released from Purgatory, after enduring intense torments. Hence the custom of celebrating Mass thirty days for the departed [= “a Gregorian Mass”] was instituted by St. Gregory.
Chapter 17
33. The French has “un certain gentilhomme”; but this is incorrect as the Latin rendering is “militis.”
34. “O God, Whose property is always to have mercy and to spare …”; first Collect after the Litany of Saints.
35. See next chapter, the first prayer of which commences with these words.
Chapter 18
36. “Quindecim.” The Italian translations also have “quindeci”; but the French has “sept,” though otherwise tolerably correct in the rendering of this chapter.
37. Probably the Mass of the Presanctified was not said then. The Introit is that now used on Holy Thursday; but the same Passion is read on Good Friday.
38. Introit for Easter Sunday.
Chapter 19
39. “Cum homo agnoscit, Deus ignoscit.”
Chapter 20
40. November 11. This was probably the year before the Saint died. The Response is the vi. Response, ii. Nocturn.
Chapter 24
41. “As the hart panteth after the fountains of water, so my soul panteth after Thee, O God.” (Ps. 41:2).
42. “And Eliseus went up and lay upon the child, and he put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands.” (4 Kings 4:34).
Chapter 25
43. “Item.”
Chapter 26
44. “Desiderate millies, Mi Jesu, quando venies? Me laetam quando facies? De te me quando saties?
“Veni, veni, Rex optime!
Pater immensae gloriae,
Effulge clarè laetius,
Jam expectamus saepius.
“Tua te cogat pietas,
Ut mala nostra superis
Parcendo: et vos compotos
Nos tuo vultu saties.”
Chapter 29
45. “Compilatrix.”