As it is now almost Christmas, it is sobering to remind
that the date this feast was only fixed somewhere at the end of the 4th
century. The Bible tells us nothing about the date and the Gospel of Marc - the
oldest gospel – has nothing to say at all about the birth of Jesus. Under
popular pressure and theological reflections, such as the rise of the prominence
of Mary, a date was fixed, which conveniently was around the same date as some
heathen feasts like the Saturnalia. This is of course more than coincidence: though
it would be nonsense to claim that it was under the direct influence of
Mithraism, the connection between Christ and light was easily made and had its
foundation in the Gospel of John. Indeed, there are pictures of Christ
resembling the sun-god Apollo; an iconographical resemblance, not a theological.
Possibly Ambrose of Milan (340 – 397) introduced the date
of the birth of Jesus in his diocese – Rome had already preceded. It is
tempting to think that the following hymn was written for that occasion, but as
with the exact historical circumstances of fixing the date of Christmas, this
too would overstretch our sources.
Ambrosius, Intende,
qui regis Israel. (By far not all biblical parallels have been noted.)
1 Intende, qui
regis Israel,
super Cherubim
qui sedes, qui sedes super
appare Ephraem coram, excita one of the tribes of Israel
potentiam tuam
et veni! For the first stanza cf. Psalm
79/80
intendo intendi
intentum: to give attention
appareo apparui:
to appear
coram: before,
in front of
excito (-are): bring out, rouse
2 Veni, redemptor gentium, note the repeating veni
ostende partum
virginis,
miretur omne saeculum, saeculum: both world and age
talis decet
partus deo. (that)
such (a low) birth
decet here with dative
ostendo ostendi
ostentum: to show
partus –us (m.): birth, delivery
3 Non ex
virili semine,
sed mystico spiramine spiramen = Holy Ghost
verbum dei
factum est caro cf. John
1.14
fructusque
ventris floruit.
4 Alvus
tumescit virginis,
claustrum pudoris permanet, the barrier of chastity remains (closed)
vexilla
virtutum micant,
versatur in templo deus. in templo: i.e.
the belly of Mary
alvus (m./f.) :
belly
tumesco tumui:
to (begin to) swell
vexillum:
banner, flag, standard
mico (-are): to vibrate, shine
versor versatus:
to dwell
5 Procedat e thalamo suo,
pudoris aula regia, the
royal court of chastity (ablative!) = Mary
geminae gigas substantiae, i.e. His divine and human nature
alacris occurrat viam. may
he enter the road (of salvation)
procedo processi
(-ere): to come/go forth
thalamus:
chamber
gigas gigantis
(m.): giant
alacris = alacer: quick, eager, happy
6 Egressus eius a patre, note the use of e
(out) and re (return)
regressus eius ad patrem,
excursus usque ad inferos, to those below, i.e. hell
recursus ad sedem dei.
7 Aequalis aeterno patri, vocative:
you who are equal etc.
carnis tropaeo accingere, accingere: inf. pro imp.
infirma nostri corporis infirma
firmans: making strong the weak things etc.
virtute firmans perpeti.
tropaeum: trophy
perpetuus: eternal (perpeti
= perpetii)
8 Praesepe iam
fulget tuum
lumenque nox
spirat novum,
quod nulla nox
interpolet
fideque iugi luceat.
praesepe –is (n.):
stable
fulgeo fulsi (-ere): to flash, glitter
interpolo (-are): to alter
iugis –e: continual,
perpetual
Picture from de Koninklijke Bibliotheek, The Hague.
Performance by Capella Antiqua München, conductor Konrad
Ruhland.
Translation by Peter G. Walsh with Christopher Husch (One
Hundred Latin Hymns, Dumbarton Oaks Medieval Library 18, 2012)
Give ear, O
king of Israel,
seated above
the Cherubim,
appear before
Ephraim’s face,
stir up thy
mightiness, and come.
Redeemer of the
Gentiles, come;
show forth the
birth from virgin’s womb;
let every age
show wonderment;
such birth is
fitting for our God.
Not issuing
from husband’s seed,
but from the
Spirit’s mystic breath,
God’s Word was
fashioned into flesh,
and thrived as
fruit of Mary’s womb.
The virgin’s
womb begins to swell;
her maidenhead
remains intact:
the banner of
her virtues gleam;
God in his
temple lives and stirs.
From his
chamber let him come forth,
the royal court
of chastity,
as giant of his
twin natures
eager to hasten
on his way.
First from the
Father he set forth,
then to his
Father he returns;
he sallies to
the realms below,
then journeys
back to God’s abode.
You are the
eternal Father’s peer;
gird on your
trophy of the flesh,
and strengthen
with your constant power
the frailties
of our bodies’ frame.
Your manger now
is all aglow,
the night
breathes forth a light unknown;
a light that
never night may shroud,
and that shall
gleam with constant faith.
