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Venantius Fortunatus, On Easter
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The seasons blush varied with the flowery, fair weather2 Florigero sereno. , and the gate of the pole lies open with greater light. His path in the heaven raises the fire-breathing3 Ignivomus. sun higher, who goes forth on his course,4 Vagus. and enters the waters of the ocean. Armed with rays traversing the liquid elements, in this5 Hac in nocte brevi. Other editions read, “adhuc nocte brevi.” brief night he stretches out the day in a circle. The brilliant firmament6 Æthera, an unusual form. puts forth its clear countenance, and the bright stars show their joy. The fruitful earth pours forth its gifts with varied increase,7 Fœtu: others read “cultu.” when the year has well returned its vernal riches.8 Cum bene vernales reddidit annus opes. Another reading is, “cum bene vernarit; reddit et annus opes.” Soft beds of violets paint the purple plain; the meadows are green with plants,9 Herbis and the plant shines with its leaves. By degrees gleaming brightness of the flowers10 Stellantia lumina florum. comes forth; all the herbs smile with their blossoms.11 Floribus; another reading is, “arridentque oculis.” The seed being deposited, the corn springs up far and wide12 Late; others read, “lactens,” juicy. in the fields, promising to be able to overcome the hunger of the husbandman. Having deserted its stem, the vine-shoot bewails its joys; the vine gives water only from the source from which it is wont to give wine. The swelling bud, rising with tender down from the back of its mother, prepares its bosom for bringing forth. Its foliage13 Foliorum crine revulso; others read, “refuso.” having been torn off in the wintry season, the verdant grove now renews its leafy shelter. Mingled together, the willow, the fir, the hazel, the osier,14 Siler, supposed to be the osier, but the notices of the tree are too scanty to enable us to identify it. See Conington, Virg. Georg., ii. 12. the elm, the maple, the walnut, each tree applauds, delightful with its leaves. Hence the bee, about to construct its comb, leaving the hive, humming over the flowers, carries off honey with its leg. The bird which, having closed its song, was dumb, sluggish with the wintry cold, returns to its strains. Hence Philomela attunes her notes with her own instruments,15 Suis attemperat organa cannis. “Canna” seems to be used for “gutturis canna,” the windpipe; “organum,” often used for a musical instrument. and the air becomes sweeter with the re-echoed melody. Behold, the favour of the reviving world bears witness that all gifts have returned together with its Lord. For in honour of Christ rising triumphant after His descent to the gloomy Tartarus, the grove on every side with its leaves expresses approval, the plants with their flowers express approval.16 Favent. The light, the heaven, the fields, and the sea duly praise the God ascending above the stars, having crushed the laws of hell. Behold, He who was crucified reigns as God over all things, and all created objects offer prayer to their Creator. Hail, festive day, to be reverenced throughout the world,17 Toto venerabilis ævo. [Rev. i. 10. Easter in Patmos, I suppose.] on which God has conquered hell, and gains the stars! The changes of the year and of the months, the bounteous light of the days, the splendour of the hours, all things with voice applaud.18 Mobilitas anni, mensum, lux alma dierum Horarum splendor, stridula cuncta favent. There are great variations in the readings of this passage. Some read “Nobilitas anni, mensum decus, alma dierum, Horarum splendor, scriptula, puncta fovent.” Hence, in honour of you, the wood with its foliage applauds; hence the vine, with its silent shoot, gives thanks. Hence the thickets now resound with the whisper of birds; amidst these the sparrow sings with exuberant19 Nimio; another reading is, “minimus,” love. O Christ, Thou Saviour of the world, merciful Creator and Redeemer, the only offspring from the Godhead of the Father, flowing in an indescribable20 Irrecitabiliter. manner from the heart of Thy Parent, Thou self-existing Word, and powerful from the mouth of Thy Father, equal to Him, of one mind with Him, His fellow, coeval with the Father, from whom at first21 Principe. the world derived its origin! Thou dost suspend the firmament,22 Æthera. Thou heapest together the soil, Thou dost pour forth the seas, by whose23 Quo moderante; others read, “quæ moderata.” government all things which are fixed in their places flourish. Who seeing that the human race was plunged in the depth24 Profundo. of misery, that Thou mightest rescue man, didst Thyself also become man: nor wert Thou willing only to be born with a body,25 Cum corpore; others read, “nostro e corpore nasci.” but Thou becamest flesh, which endured to be born and to die. Thou dost undergo26 Pateris vitæ auctor; others have “patris novas auctor.” funeral obsequies, Thyself the author of life and framer of the world, Thou dost enter27 Intras; others, “intra.” the path of death, in giving the aid of salvation. The gloomy chains of the infernal law yielded, and chaos feared to be pressed by the presence28 Luminis ore. of the light. Darkness perishes, put to flight by the brightness of Christ; the thick pall of eternal29 Æternæ; another reading is “et tetræ.” night falls. But restore the promised30 Pollicitam; others have “sollicitam.” pledge, I pray Thee, O power benign! The third day has returned; arise, my buried One; it is not becoming that Thy limbs should lie in the lowly sepulchre, nor that worthless stones should press that which is the ransom31 Pretium mundi. of the world. It is unworthy that a stone should shut in with a confining32 Rupe vetante. rock, and cover Him in whose fist33 Pugillo. Thus Prov. xxx. 4: “Who hath gathered the wind in His fists?” all things are enclosed. Take away the linen clothes, I pray; leave the napkins in the tomb: Thou art sufficient for us, and without Thee there is nothing. Release the chained shades of the infernal prison, and recall to the upper regions34 Revoca sursum. whatever sinks to the lowest depths. Give back Thy face, that the world may see the light; give back the day which flees from us at Thy death. But returning, O holy conqueror! Thou didst altogether fill the heaven!35 Olympum; others read, “in orbem,” returning to the world. Tartarus lies depressed, nor retains its rights. The ruler of the lower regions, insatiably opening his hollow jaws, who has always been a spoiler, becomes36 Fit; others read, “sit.” a prey to Thee. Thou rescuest an innumerable people from the prison of death, and they follow in freedom to the place whither their leader37 Auctor. approaches. The fierce monster in alarm vomits forth the multitude whom he had swallowed up, and the Lamb38 i.e., “the Lamb of God.” withdraws the sheep from the jaw of the wolf. Hence re-seeking the tomb from the lower regions,39 [Post Tartara. Vol. iv. p. 140; v. pp. 153, 161, 174, this series.] having resumed Thy flesh, as a warrior Thou carriest back ample trophies to the heavens. Those whom chaos held in punishment40 Pœnale. he41 Iste; another reading is, “in te.” has now restored; and those whom death might seek, a new life holds. Oh, sacred King, behold a great part of Thy triumph shines forth, when the sacred laver blesses pure souls! A host, clad in white,42 An allusion to the white garments in which the newly baptized were arrayed. come forth from the bright waves, and cleanse their old43 Vetus vitium, “original sin;” as it was termed, “peccatum originis.” fault in a new stream. The white garment also designates bright souls, and the shepherd has enjoyments from the snow-white flock. The priest Felix is added sharing44 Consors; others read “concors,” harmonious. in this reward, who wishes to give double talents to his Lord. Drawing those who wander in Gentile error to better things, that a beast of prey may not carry them away, He guards the fold of God. Those whom guilty Eve had before infected, He now restores, fed45 Pastos; others, “pastor.” with abundant milk at the bosom of the Church. By cultivating rustic hearts with mild conversations, a crop is produced from a briar by the bounty of Felix. The Saxon, a fierce nation, living as it were after the manner of wild beasts, when you, O sacred One! apply a remedy, the beast of prey resembles46 Reddit. the sheep. About to remain with you through an age with the return47 Centeno reditu. of a hundred-fold, you fill the barns with the produce of an abundant harvest. May this people, free from stain, be strengthened48 Vegetetur; another reading is “agitetur.” in your arms, and may you bear to the stars a pure pledge to God. May one crown be bestowed on you from on high gained from yourself49 De te; others read, “detur et,” with injury to the metre. , may another flourish gained from your people.
A fine passage illustrating the gush of early Christian devotion at Easter, “breaking into all the heavenly joy of the new creation,” will be found in Professor Milligan’s remarkable work on The Resurrection of our Lord (London, Macmillan, 1884). The author is “professor of divinity and biblical criticism in the University of Aberdeen.”