printers' errors was in a paper contributed by us to an American
religious periodical. The subject was Affliction, and we remarked that
God still, as of old with the 'three children' (so-called) permits His
people to be put into the furnace of 'fiery trials,' wherein He _tries_
them whether they be ore or dross. To our horror we found the _t_
changed into _f_, and so read sensationally '_fries_'--all the worse
that some might think it the author's own word.
St. xxviii. and xxx. The star Lucifer or Phosporos, to whom 'the droves
of stars that guild the morn, in charge were given,' can never climb
the North or reach the zenith, being conquered by the effulgence of the
sun of day. When did the fable of the angel Lucifer, founded on an
astronomical appearance, mingle itself as it has done here, and grandly
in MILTON, and in the popular mind generally, with the biblical history
of Satan?
St. xxxvi. line 2. TURNBULL perpetuates the misprint of 'whose' for 'my'
from 1670.
St. li. line 3, 'linage' = 'lineage.' For once 1670 is correct in
reading 'linage' for the misprint 'image' of 1646 and 1648. The original
is literally as follows:
'Herod the liege of Augustus, a man now aged,
Then ruled over the royal courts of David:
Not of the royal _line_ ...'
St. lix. line 3, 'a special worm:' so SHAKESPEARE (Ant. and Cleopatra,
v. 2), 'the pretty worm' and 'the worm.'
St. lx. Every one will be reminded of the tent-scene in Richard III.
At end of this translation PEREGRINE PHILLIPS adds 'cetera desunt--heu!
heu!'
MARINO and CRASHAW have left proper names in the poem unannotated. They
are mostly trite; but these may be noticed: st. xlii. l. 4, Erisichton
(see Ovid, _Met._ viii. 814 &c.); he offended Ceres, and was by her
punished with continual hunger, so that he devoured his own limbs: line
5, Tantalus the fabled son of Zeus and Pluto, whose doom in the 'lower
world,' has been celebrated from Homer (_Od._ xi. 582) onward: ib.
Atreus, grandson of Tantalus, immortalised in infamy with his brother
Thyestes: ib. Progne = Procne, wife of Tereus, who was metamorphosed
into a swallow (Apollod. iii. 14, 8): l. 6, Lycaon, like Tantalus, with
his sons changed by Zeus into wolves (Ovid; Paus. viii. 3, Sec. 1): st.
xliii. line 2, Medea, most famous of the mythical sorcerers: ib.
Jezebel, 2 Kings ix. 10, 36: line 3, Circe, another mythical sorceress:
Scylla, daughter of Typho and rival of Circe, who transformed her (Ovid,
_Met._ xiv. 1-74); cf. Paradise Lost: line 4, the Parae = the Fates, ever
spinning: st. xliv. lines 7-8, all classic monsters: st. xlv. line 1,
'Diomed's horses' = the fabled 'mares' fed on human flesh (Apollod. ii.
5, Sec. 8): 'Phereus' dogs,' or Fereus of mythical celebrity: line 2,
Therodamas or Theromedon, king of Scythia, who fed lions with human
blood (Ovid, _Ibis_ 385, _Pont._ i. 2, 121): line 3, Busiris, associated
with Osiris of Egypt; but Herodotus denies that the Egyptians ever
offered human sacrifices: line 4, Sylla = Sulla: line 5, Lestrigonians,
ancient inhabitants of Sicily who fed on human flesh (Ovid, _Met._ xiv.
233, &c.): line 6, Procrustes, _i.e._ the Stretcher, being a surname of
the famous robber Damastes (Ovid, _Met._ vii. 438): line 7, Scyron, or
Sciron (Ovid, _Met._ vii. 444-447), who threw his captives from the
rocks: line 8, Schinis, more accurately Sinis or Sinnis, a celebrated
robber, his name being connected with {sinomai}, expressing the manner
in which he tore his victims to pieces by tying them to branches of two
trees, which he bent together and then let go (Ovid, _Met._ vii. 440);
according to some he was surnamed Procrustes, but MARINO and CRASHAW
distinguish the two: st. xlvi. line 2, Mezentius, a mythical king of the
Etruscans (Virgil, _Aeneid_, viii. 480, &c.); he put men to death by
tying them to a corpse: ib. Geryon, a fabulous king of Hesperia
(Apollod. ii. 5, Sec. 10); under this name the very reverend Dr. J.H.
Newman has composed one of his most remarkable poems: line 3, Phalaris,
_the_ tyrant of Sicily, whose 'brazen bull' of torture gave point to
Cicero's words concerning him, as 'crudelissimus omnium tyrannorum' (in
Verr. iv. 33): ib. Ochus = Artaxerxes III. a merciless king of Persia:
ib. Ezelinus or Ezzelinus, another wicked tyrant.
THE HYMN OF SAINTE THOMAS,
IN ADORATION OF THE BLESSED SACRAMENT.[42]
Ecce panis Angelorum,
Adoro te.
With all the powres my poor heart hath 1
Of humble loue and loyall faith,
Thus lowe (my hidden life!) I bow to Thee
Whom too much loue hath bow'd more low for me.
Down, down, proud Sense! discourses dy! 5
Keep close, my soul's inquiring ey!
Not touch, nor tast, must look for more
But each sitt still in his own dore.
Your ports are all superfluous here,
Saue that which lets in Faith, the eare. 10
Faith is my skill: Faith can beleiue
As fast as Loue new lawes can giue.
Faith is my force: Faith strength affords
To keep pace with those powrfull words.
And words more sure, more sweet then they, 15
Loue could not think, Truth could not say.
O let Thy wretch find that releife
Thou didst afford the faithful theife.
Plead for me, Loue! alleage and show
That Faith has farther here to goe 20
And lesse to lean on: because than _then_
Though hidd as God, wounds with Thee man:
Thomas might touch, none but might see
At least the suffring side of Thee;
And that too was Thy self which Thee did couer, 25
But here eu'n that's hid too which hides the other.
Sweet, consider then, that I
Though allow'd nor hand nor eye
To reach at Thy lou'd face; nor can
Tast Thee God, or touch Thee man, 30
Both yet beleiue; and witnesse Thee
My Lord too and my God, as lowd as he.
Help, Lord, my faith, my hope increase,
And fill my portion in Thy peace:
Giue loue for life; nor let my dayes 35
Grow, but in new powres to Thy name and praise.
O dear memoriall of that Death
Which liues still, and allowes vs breath!
Rich, royall food! Bountyfull bread!
Whose vse denyes vs to the dead; 40
Whose vitall gust alone can giue
The same leaue both to eat and liue;
Liue euer bread of loues, and be
My life, my soul, my surer-selfe to mee.
O soft self-wounding Pelican! 45
Whose brest weepes balm for wounded man:
Ah! this way bend Thy benign floud
To a bleeding heart that gaspes for blood.
That blood, whose least drops soueraign be
To wash my worlds of sins from me. 50
Come Loue! come Lord! and that long day
For which I languish, come away.
When this dry soul those eyes shall see,
And drink the vnseal'd sourse of Thee:
When Glory's sun, Faith's shades shall chase, 55
And for Thy veil giue me Thy face. Amen.
NOTES AND ILLUSTRATIONS.
The original title is 'A Hymne to our Saviour by the Faithfull Receiver
of the Sacrament.' As before in the title of 'The Weeper' 'Sainte' is
misspelled 'Sanite.'
Line 1 in 1648 reads 'power.'
" 8, 'sitt still in his own dore.'
" 9, 'ports' = openings or gates. So in Edinburgh the
'West-port' = a gate of the city in the old west wall.
Line 21, 'than' = 'then.' See our PHINEAS FLETCHER, as before.
Line 29, TURNBULL leaves undetected the 1670 misprint of 'teach' for
'reach.'
Line 33, 1648 supplies 'my faith,' which in our text is inadvertently
dropped; 1670 continues the error, which of course TURNBULL repeated.
Line 36, 1670 edition reads 'Grow, but in new pow'rs to name thy
Praise.'
Lines 37-38 are inadvertently omitted in 1648 edition.
Our text, as will be seen, is arranged in stanzas of irregular form. In
1648 edition it is one continuous poem thus printed:
---------------------
---------------------
---------------------
--------------------- G.
LAVDA SION SALVATOREM:
THE HYMN FOR THE BL. SACRAMENT.[43]
I.
Rise, royall Sion! rise and sing
Thy soul's kind shepheard, thy hart's King.
Stretch all thy powres; call if you can
Harpes of heaun to hands of man.
This soueraign subject sitts aboue
The best ambition of thy loue.
II.
Lo, the Bread of Life, this day's
Triumphant text, prouokes thy prayse: _incites_
The liuing and life-giuing bread
To the great twelue distributed;
When Life, Himself, at point to dy
Of loue, was His Own legacy.
III.
Come, Loue! and let vs work a song
Lowd and pleasant, sweet and long;
Let lippes and hearts lift high the noise
Of so iust and solemn ioyes,
Which on His white browes this bright day
Shall hence for euer bear away.
IV.
Lo, the new law of a new Lord,
With a new Lamb blesses the board:
The aged Pascha pleads not yeares
But spyes Loue's dawn, and disappeares.
Types yield to truthes; shades shrink away;
And their Night dyes into our Day.
V.
But lest that dy too, we are bid
Euer to doe what He once did:
And by a mindfull, mystick breath
That we may liue, reuiue His death;
With a well-bles't bread and wine,
Transsum'd and taught to turn diuine.
VI.
The Heaun-instructed house of Faith
Here a holy dictate hath,
That they but lend their form and face;--
Themselues with reuerence leaue their place,
Nature, and name, to be made good,
By a nobler bread, more needfull blood.
VII.
Where Nature's lawes no leaue will giue,
Bold Faith takes heart, and dares beleiue
In different species: name not things,
Himself to me my Saviovr brings;
As meat in that, as drink in this,
But still in both one Christ He is.
VIII.
The receiuing mouth here makes
Nor wound nor breach in what he takes.
Let one, or one thovsand be
Here diuiders, single he
Beares home no lesse, all they no more,
Nor leaue they both lesse then before.
IX.
Though in it self this soverain Feast
Be all the same to euery guest,
Yet on the same (life-meaning) Bread
The child of death eates himself dead:
Nor is't Loue's fault, but Sin's dire skill
That thus from Life can death distill.
X.
When the blest signes thou broke shalt see
Hold but thy faith intire as He
Who, howsoe're clad, cannot come
Lesse then whole Christ in euery crumme.
In broken formes a stable Faith
Vntouch't her precious totall hath.
XI.
So the life-food of angells then
Bow'd to the lowly mouths of men!
The children's Bread, the Bridegroom's Wine;
Not to be cast to dogges, or swine.
XII.
Lo, the full, finall Sacrifice
On which all figures fix't their eyes:
The ransom'd Isack, and his ramme;
The manna, and the paschal lamb.
XIII.
Iesv Master, iust and true!
Our food, and faithfull Shephard too!
O by Thy self vouchsafe to keep,
As with Thy selfe Thou feed'st Thy sheep.
XIV.
O let that loue which thus makes Thee
Mix with our low mortality,
Lift our lean soules, and sett vs vp
Con-victors of Thine Own full cup,
Coheirs of saints. That so all may
Drink the same wine; and the same way:
Nor change the pastvre, but the place,
To feed of Thee, in Thine Own face. Amen.
NOTES.
In 1648, line 3 has 'thou' for 'you:' line 4 'and' for 'to:' line 6,
'ambitious:' line 19, 'Lord' is misprinted 'Law:' line 39, 'names:' line
42 spells 'one' as 'on:' line 55, our text (1652) misprints 'shall:'
line 75, 1648 reads 'mean' for 'lean.' G.
PRAYER:
AN ODE WHICH WAS PRAEFIXED TO A LITTLE PRAYER-BOOK GIVEN TO A YOUNG
GENTLE-WOMAN.[44]
Lo here a little volume, but great book! 1
(Feare it not, sweet,
It is no hipocrit)
Much larger in itselfe then in its looke.
A nest of new-born sweets; 5
Whose natiue fires disdaining
To ly thus folded, and complaining
Of these ignoble sheets,
Affect more comly bands
(Fair one) from thy kind hands; 10
And confidently look
To find the rest
Of a rich binding in your brest.
It is, in one choise handfull, Heauvn; and all
Heaun's royall host; incampt thus small 15
To proue that true, Schooles vse to tell,
Ten thousand angels in one point can dwell.
It is Loue's great artillery
Which here contracts it self, and comes to ly 19
Close-couch't in your white bosom; and from thence
As from a snowy fortresse of defence,
Against the ghostly foes to take your part,
And fortify the hold of your chast heart.
It is an armory of light;
Let constant vse but keep it bright, 25
You'l find it yields
To holy hands and humble hearts
More swords and sheilds
Then sin hath snares, or Hell hath darts.
Only be sure 30
The hands be pure
That hold these weapons; and the eyes,
Those of turtles, chast and true;
Wakefull and wise:
Here is a freind shall fight for you; 35
Hold but this book before your heart,
Let prayer alone to play his part;
But O the heart
That studyes this high art
Must be a sure house-keeper: 40
And yet no sleeper.
Dear soul, be strong!
Mercy will come e're long
And bring his bosome fraught with blessings,
Flowers of neuer-fading graces 45
To make immortall dressings
For worthy soules, whose wise embraces
Store vp themselues for Him, Who is alone
The Spovse of virgins and the virgin's Son.
But if the noble Bridegroom, when He come, 50
Shall find the loytering heart from home;
Leauing her chast aboad
To gadde abroad
Among the gay mates of the god of flyes;
To take her pleasure, and to play 55
And keep the deuill's holyday;
To dance in th' sunshine of some smiling
But beguiling
Spheare of sweet and sugred lyes;
Some slippery pair 60
Of false, perhaps, as fair,
Flattering but forswearing, eyes;
Doubtlesse some other heart
Will gett the start
Meanwhile, and stepping in before 65
Will take possession of that sacred store
Of hidden sweets and holy ioyes;
Words which are not heard with eares
(Those tumultuous shops of noise)
Effectuall whispers, whose still voice 70
The soul it selfe more feeles then heares;
Amorous languishments; luminous trances;
Sights which are not seen with eyes;
Spirituall and soul-peircing glances
Whose pure and subtil lightning flyes 75
Home to the heart, and setts the house on fire,
And melts it down in sweet desire
Yet doth not stay
To ask the windows' leaue, to passe that way;
Delicious deaths; soft exalations 80
Of soul; dear and diuine annihilations;
A thousand vnknown rites
Of ioyes and rarefy'd delights;
A hundred thousand goods, glories, and graces:
And many a mystick thing 85
Which the diuine embraces
Of the deare Spouse of spirits, with them will bring,
For which it is no shame
That dull mortality must not know a name.
Of all this hidden store 90
Of blessings, and ten thousand more
(If when He come
He find the heart from home)
Doubtlesse He will vnload
Himself some other where, 95
And poure abroad
His pretious sweets
On the fair soul whom first He meets.
O fair, O fortunate! O riche! O dear!
O happy and thrice-happy she 100
Deare silver-breasted dove
Who ere she be,
Whose early loue
With winged vowes
Makes hast to meet her morning Spouse, 105
And close with His immortall kisses.
Happy indeed, who neuer misses
To improue that pretious hour,
And euery day
Seize her sweet prey, 110
All fresh and fragrant as He rises,
Dropping with a baulmy showr,
A delicious dew of spices;
O let the blissfull heart hold it fast
Her heaunly arm-full; she shall tast 115
At once ten thousand paradises;
She shall haue power
To rifle and deflour
The rich and roseall spring of those rare sweets
Which with a swelling bosome there she meets: 120
Boundles and infinite ___________
___________ Bottomles treasures
Of pure inebriating pleasures.
Happy proof! she shal discouer
What ioy, what blisse, 125
How many heau'ns at once it is
To haue her God become her Lover.
NOTES AND ILLUSTRATIONS.
The text of 1648 corresponds pretty closely, except in the usual changes
of orthography, with our text (1652): and 1670, in like manner, follows
that of 1646. 1646 edition furnishes some noticeable variations:
Line 1, 'large' for 'great.'
" 2-4 restored to their place here. TURNBULL gives them
in a foot-note with this remark: 'So in the Paris edition of
1652. In all the others,
Fear it not, sweet,
It is no hypocrite,
Much larger in itself, than in its book.'
This is a mistake. The only edition that omits the lines (5-13) besides
the first (1646) and substitutes these three is that of 1670.
Lines 5-13 not in 1646 edition: first appeared in 1648 edition.
" 14, 'choise' for 'rich.'
" 15, 'hoasts' for 'host.'
" 17, 'Ten thousand.'
" 20. Our text (1652) here and elsewhere misreads 'their:'
silently corrected.
Line 22. Our text (1652) misprints 'their' for 'the:' as 'the' is the
reading of 1648 and 1670, I have adopted it.
Line 24, 'the' for 'an.'
" 27, 'hand' for 'hands.'
" 37, 1648 edition has 'its' for 'his.'
" 44. Our text (1652) oddly misprints 'besom' for 'bosome:'
the latter reading in 1646, 1648 and 1670 vindicates
itself. 1646 reads 'her' and 1648 'its' for 'his.'
Line 50, 'comes' for 'come.'
" 51, 'wandring' for 'loytering.'
" 54. The allusion is to one of the names of Satan, viz.
Baal-zebub = fly-god, dunghill-god.
Line 55, 'pleasures.'
" 57. Our text (1652) inadvertently drops 'in.' 1648
has 'i' th'.'
Line 59. Our text misprints 'spheares:' 1648 adopts 'spheare' from 1646
edition. 1670 misprints 'spear.'
Line 62, 'forswearing:' a classic word.
" 64, 'git' is the spelling.
" 65. All the editions save our text (1652) omit 'meanwhile.'
Line 66, 'the' for 'that.'
" 69, 'These' for 'Those,' by mistake.
" 78, 'doth' for 'does' I have adopted here.
" 83, 1648, by misprint, has 'O' for 'Of.'
" 84, 'An hundred thousand loves and graces.'
" 90. I have accepted 'hidden' before 'store' from 1646
edition.
Line 101. I have also adopted this characteristic line from 1646
edition. In all the others (except 1670) it is 'Selected dove.'
Line 107, 'soule' for 'indeed.'
" 114, 'that' for 'the.'
" 121-122. In 1648 printed as _supra_, the lines probably
indicating a blank where the MS. was illegible. In our text
(1652) we have two lines, but no blank indicated.
Line 124, 'soul' for 'proof.'
" 127, 'a' for 'her.' G.
TO THE SAME PARTY:
COVNCEL CONCERNING HER CHOISE.[45]
Dear, Heaun-designed sovl! 1
Amongst the rest
Of suters that beseige your maiden brest,
Why may not I
My fortune try 5
And venture to speak one good word,
Not for my self, alas! but for my dearer Lord?
You have seen allready, in this lower sphear
Of froth and bubbles, what to look for here:
Say, gentle soul, what can you find 10
But painted shapes,
Peacocks and apes;
Illustrious flyes,
Guilded dunghills, glorious lyes;
Goodly surmises 15
And deep disguises,
Oathes of water, words of wind?
Trvth biddes me say 'tis time you cease to trust
Your soul to any son of dust.
'Tis time you listen to a brauer loue, 20
Which from aboue
Calls you vp higher
And biddes you come
And choose your roome
Among His own fair sonnes of fire; 25
Where you among
The golden throng
That watches at His palace doores
May passe along,
And follow those fair starres of your's; 30
Starrs much too fair and pure to wait vpon
The false smiles of a sublunary sun.
Sweet, let me prophesy that at last t'will proue
Your wary loue
Layes vp his purer and more pretious vowes, 35
And meanes them for a farre more worthy Spovse
Then this World of lyes can giue ye:
Eu'n for Him with Whom nor cost,
Nor loue, nor labour can be lost;
Him Who neuer will deceiue ye. 40
Let not my Lord, the mighty Louer
Of soules, disdain that I discouer
The hidden art
Of His high stratagem to win your heart:
It was His heaunly art 45
Kindly to cross you
In your mistaken loue;
That, at the next remoue
Thence, He might tosse you
And strike your troubled heart 50
Home to Himself; to hide it in His brest:
The bright ambrosiall nest
Of Loue, of life, and euerlasting rest.
Happy mystake!
That thus shall wake 55
Your wise soul, neuer to be wonne
Now with a loue below the sun.
Your first choyce failes; O when you choose agen
May it not be amongst the sonnes of men.
NOTES AND ILLUSTRATIONS.
The first line, 'To Mistress M.R.
Dear, Heav'n-designed soul,'
as in 1670, is not to be considered as an unrhymed line, but as the
address or superscription, though so contrived as not to interfere with
the metre, but to make a five-foot line with the two feet of the true
first line of the poem. So Parolles prefaces his verse with
'Dian, the count's a fool and full of gold.'
(_All's Well that ends Well_, iv. 3.)
and Longaville (_Love's Labour Lost_) prefixes to his sonnet,
'O sweet Maria, empress of my love.'
In fact, it is the 'Madam' of a poetical epistle brought into metrical
harmony with the verse. G.
DESCRIPTION OF A RELIGIOVS HOVSE AND CONDITION OF LIFE.
(OVT OF BARCLAY.)[46]
No roofes of gold o're riotous tables shining 1
Whole dayes and suns, deuour'd with endlesse dining.
No sailes of Tyrian sylk, proud pauements sweeping,
Nor iuory couches costlyer slumber keeping;
False lights of flairing gemmes; tumultuous ioyes; 5
Halls full of flattering men and frisking boyes;
What'ere false showes of short and slippery good
Mix the mad sons of men in mutuall blood.
But walkes, and vnshorn woods; and soules, iust so
Vnforc't and genuine; but not shady tho. 10
Our lodgings hard and homely as our fare,
That chast and cheap, as the few clothes we weare.
Those, course and negligent, as the naturall lockes
Of these loose groues; rough as th' vnpolish't rockes.
A hasty portion of praescribed sleep; 15
Obedient slumbers, that can wake and weep,
And sing, and sigh, and work, and sleep again;
Still rowling a round spear of still-returning pain.
Hands full of harty labours; paines that pay
And prize themselves: doe much, that more they may, 20
And work for work, not wages; let to-morrow's
New drops, wash off the sweat of this daye's sorrows.
A long and dayly-dying life, which breaths
A respiration of reuiuing deaths.
But neither are there those ignoble stings 25
That nip the blossome of the World's best things,
And lash Earth-labouring souls....
No cruell guard of diligent cares, that keep
Crown'd woes awake, as things too wise for sleep:
But reuerent discipline, and religious fear, 30
And soft obedience, find sweet biding here;
Silence, and sacred rest; peace, and pure ioyes;
Kind loues keep house, ly close, make no noise;
And room enough for monarchs, while none swells
Beyond the kingdomes of contentfull cells. 35
The self-remembring sovl sweetly recouers
Her kindred with the starrs; not basely houers
Below: but meditates her immortall way
Home to the originall sourse of Light and intellectuall day
NOTES AND ILLUSTRATIONS.
In 1648 the heading is simply 'Description of a religious house.' The
original occurs in BARCLAY'S _Argenis_, book v. These variations include
one important correction of a long-standing blunder:
Line 3, 1648 misprints 'weeping' for 'sweeping.'
" 4, 'costly' for 'costlyer.'
" 6, 'flatt'ring' for 'flattering.'
" 19-20. Our text (1652), followed by 1670, strangely confuses
this couplet by printing,
'Hands full of harty labours; doe much, that more they may.'
TURNBULL, as usual, unintelligently repeats the blunder. Even in using
the text of 1652 exceptionally, if only he found it confirmed by 1670,
there was no vigilance. The reading of 1648 puts all right.
Line 23. Our text misspells 'ding.'
" 26. Misprinted 'bosome' in all the editions, and perpetuated
by TURNBULL. Line 27 that follows is a break (unrhymed).
Line 33. 1648 misreads 'keep no noise.' G.
ON MR. GEORGE HERBERT'S BOOKE INTITULED THE TEMPLE OF SACRED POEMS.
SENT TO A GENTLE-WOMAN.[47]
Know you, faire, on what you looke? 1
Divinest love lyes in this booke:
Expecting fier from your faire eyes,
To kindle this his sacrifice.
When your hands untie these strings, 5
Think, yo' have an angell by the wings;
One that gladly would be nigh,
To waite upon each morning sigh;
To flutter in the balmy aire
Of your well-perfumed praier; 10
These white plumes of his hee'l lend you,
Which every day to Heaven will send you:
To take acquaintance of each spheare,
And all your smooth-fac'd kindred there.
And though HERBERT'S name doe owe 15
These devotions; fairest, know
While I thus lay them on the shrine
Of your white hand, they are mine.
A HYMN TO THE NAME AND HONOR OF THE ADMIRABLE SAINTE TERESA:
Fovndresse of the Reformation of the discalced Carmelites, both men
and women; a Woman for angelicall heigth of speculation, for
masculine courage of performance more then a woman: who yet a child,
out-ran maturity, and durst plott a Martyrdome;
Misericordias Domini in Aeternvm cantabo.
Le Vray portraict de Ste Terese, Fondatrice des Religieuses et
Religieux reformez de l'ordre de N. Dame du mont Carmel: Decedee le
4e Octo. 1582. Canonisee le 12e Mars. 1622.[48]
THE HYMNE.