him. The glow upon his face as he entered the dark valley was of sunrise, not of sunset, and it was a ray from the Divine Presence which irradiated his face when with an expiring effort he fixed his eyes upon the crucifix, and, gathering all his strength to utter the words 'In te, Domine, speravi; non confundar in æternum,' breathed his last. He died on December 2, 1552. The immediate result of Xavier's labours was to found Christian missions which radiated over the coast of Asia from Ormuz to Japan. But his successes also reacted powerfully on the mind of Europe. The Church to which Xavier belonged, by which he was commissioned, and whose doctrines he preached, gained new glory from his fame. While Rome was uniting India, the Malay islands, and Japan to Christendom, who would not hesitate to infringe upon her unity, to impair her power, or to rebel against her authority? No one can truly gauge the strength of the Roman Catholic reaction in the sixteenth century who does not allow immense weight to the labours of Xavier in the distant East. In a Latin poem written to celebrate the Japanese embassy this point is noted. Heresy might invade Europe 'Haud tamen interea Dominus dormitat et omnem Pages might be written upon the beauty of Xavier's character, which shines with a new lustre in his letters. A wellknown hymn has been attributed to his pen. It is possible that he was not its author, but only its translator into Portuguese. Be this as it may, the spirit of love which it breathes was the ruling principle, the consuming passion of his life. We close our imperfect sketch of Xavier's career with a version of the hymn, which, though it cannot pretend to vie with Father Caswall's felicitous rendering, may yet appear to some to preserve more carefully the mediaval quaintness of the original:-1 1 We give the Latin form :— 'O Deus, ego amo Te, Nec amo Te ut salves me, 'My God! I love Thee, not to gain The bliss of Thy eternal Reign, Nor to escape the fiery Lot Reserved for those that love Thee not. Thou, Thou, my Jesu, on the Tree Didst in Thy Arms encompass me. 'Thou didst endure the Nails, the Lance, Disgraces manifold, the Trance Of Bloody Sweat, and boundless Seas Most loving Jesu, shall this move 'Above all Things I love Thee best, Because Thou art my God, my King, Tu, Tu, mî Jesu, totum me 'Innumeros dolores, Sudores et angores, Ac mortem, et hæc propter me, 'Cur igitur non amem Te, O Jesu amantissime! Non ut in cœlo salves me, Aut ne æternum damnes me, 'Nec præmii ullius spe, Sed sicut Tu amasti me; Sic amo et amabo Te, Solum, quia Rex meus es.' ART. X. ANCIENT WESTERN SACRAMENT ARIES. 1. Bibliographia Liturgica. Catalogus Missalium Ritus Latini ab anno MCCCCLXXV. impressorum. Collegit W. H. IACOBUS WEALE. (Londini apud Bernardum 2. Mémoire sur d'anciens Sacramentaires. Par M. LÉOPOLD DELISLE. (Paris, MDCCCLXXXVI.) IT would not be easy to exaggerate the obligation under which liturgical students are laid to the authors and compilers of such volumes as those which have been named at the head of this article. Their compilation could only be accomplished by persons who, in addition to a certain amount of previous training, bibliographical or palæographical, have both leisure and means at their disposal. M. Delisle is placed in exceptionally favourable circumstances for such work by his official position as chief librarian of the Bibliothèque Nationale at Paris. Mr. Weale has compiled a catalogue of all printed Latin Missals of the Western Church, from the invention of printing to the present time, with these two limitations-it has not been thought worth while to catalogue the issues of Roman Missals since 1604, on account of their excessive number, though a few later editions, somewhat special in their character, are enumerated; and no notice is taken of modern reprints, such as those of the Arbuthnott Missal by Bishop Forbes, the Leofric Missal by Mr. Warren, the various reprints in Migne's Patrologia Latina, &c. Mr. Weale's work is a catalogue, and not much more. He gives the title or colophon, the size and number of volumes, leaves or pages, columns, and lines. With so many books to be described, a more complete description would have been out of the question, and though this volume is no exception to the general rule, that no bibliography extending over a period of many centuries can be complete, yet it is as near completeness as could have been reasonably expected in a first edition, and the labour involved in such a compilation must have been very considerable, while to most people it would have been somewhat uninteresting. We are all the more grateful to Mr. Weale for giving us a volume which enables us to see at a glance the various editions of printed Latin Missals belonging to the different Uses of Western Christendom. M. Delisle, in the volume described at the head of this article, has accomplished for a much earlier period what Mr. Weale has done for more recent times. He has given us a catalogue of all extant MS. Sacramentaries written before A.D. IIOO. In this case, as in the previous case, absolute completeness is unattainable, as M. Delisle himself candidly confesses on p. 400, where he refers in the text and footnotes to several MSS. of the existence of which he was not aware in time to include a description of them in the body of his work. The total number of MSS. described is one hundred and twenty-seven, and as this number is small compared with the number of printed volumes handled by Mr. Weale, we are treated not to a mere catalogue but to a more or less detailed description of each volume. In the course of such description the different passages are referred to, and generally quoted, which fix the date and locality of the MS., and any features of an exceptional interest or of an unusual character are noted and described. Of this total number of one hundred and twenty-seven MSS. only thirteen are assigned to an earlier date than the ninth century, and as two out of this limited number have recently passed out of existence, No. XII. having been burned at Reims in 1774 and No. XIII. at Strasbourg in 1870, the total is reduced to eleven. It is a curious and noteworthy fact that out of these eleven MSS. only one is of Italian origin in the sense of either having been written in Italy or of having been written for use in an Italian church. This is the Sacramentarium Veronense, which M. Delisle places as No. I. on his list, and which is better known, and usually quoted from, as the 'Sacramentary of Leo,' in consequence of its first editor, Joseph Blanchini, having attributed its composition to Leo I. (440-61). The MS. itself is of the seventh century. It is a voluminous collection of the Collects, Prefaces, &c., of separate Masses, many or them undoubtedly of great antiquity, some of them probably coeval with Leo, but there is no reason for connecting the name of Leo with the Sacramentary as a whole; indeed, the presence of a Collect for the repose of Pope Simplicius, who died in 483 (Muratori's edit. col. 454), makes such a connexion chronologically impossible. Unfortunately, this MS. is incomplete. The first three months of the year are missing. There is no Canon. Whether it ever contained the Canon cannot now be known. Whether it did or not, that portion of the MS. is now probably irretrievably lost. The remaining ten MS. Sacramentaries were all prob Blanchini, Vit. Rom. Pont. tom. Rome, Vat. Lib. Queen of Sweden VII. or VIII. Thomasius, ut supra, 398–431 Colln., No. 257 Mabillon, ut supra, 301-328 Rome, Vat. Lib. Fonds Palatin, VII. or VIII. Thomasius, ut supra, 433-492 No. 493 Paris, Bibl. Nat. MS. Lat, 13246 VII. Mabillon, ut supra, 329-379 Gerbert, ut supra. It is a Gelasian |