E02739: Hymn in honour of *Aemilianus (ascetic and miracle-worker in Spain, ob. 570s, S00578), written in Latin for liturgical purpose, presumably by Braulio, bishop of Saragossa (north-east Spain), between 631 and 646; presents the saint as intercessor and miracle-worker.
Creators: name: Mszada
Publisher: name: University of Oxford
Year: 2017
Subjects: History

description: Braulio of Saragossa, Hymn in honour of St Aemilianus<br><br>The first strophe begins from an apostrophe to Christ 'as the great master of all things whom the stars of Olympus always obey'. There follows a lengthy prayer of people distressed by various sufferings and sins, asking for the grace of God. Only in the seventh strophe is there a first allusion to the festivity of a saint:<br><br>(7) Hec mente rite fixa dum reuolbimus, <br>libet dicatum predicare seruulum,<br>tuum ministrum, Xriste Ihesu, uernulum, <br>ut, festa mixtis gaudiis cum pangimus, <br>sequatur inde tota te laudatio.<br><br>'(7) While we return to these things with a mind rightly set, it is pleasing, O Jesus Christ, to praise the devoted servant, your loyal assistant (minister), so that, while we engage in the feast joined with joy, thence all praise might follow you.'<br><br>Sanchez in his Spanish translation proposed to translate uernulus in the text as equal to uernaculus, and therefore meaning 'our fellow countryman' (coterráneo nuestro). Strophe 8 praises God as King surrounded by saints. The next three strophes contain prayers to God for the absolution of sins and for salvation. There follow the strophes about miracles, possibly alluding to those performed by Aemilianus according to his Life:<br><br>(12) Videmus orbos restitutos lumini <br>clodosque plantis exilire uiuidis, <br>consumpta tabo membra conualescere, <br>mortis sopore pressa demum surgere, <br>letos deinde conuenire sospites;<br><br>(13) Tortos repelli, effugari demones, <br>tormenta penis eiulantes perpeti, <br>anguis uenenum uersipellis angeli <br>suo latenti confodiri uulnere <br>suisque telis sauciatum conteri. <br><br>(14) Vt conditoris hec patent miracula,<br>sic claudicantes mentis egritudine <br>serpens repulsus deserat nequissimus, <br>sic nigra corda nubilo socordie <br>fulgore sudo premicent clarissima.<br><br>(15) Hec nempe uirtus Xristi est tutissima, <br>Emilianum que tulit per ardua,<br>uite trophea que coronat premio, <br>nostris ut esset seculis sectabilis <br>foretque fortis aduocatus infimis.<br><br>'(12) We see the blind whose sight is restored and the lame leap, their feet now vigorous, [we see] that the bodies consumed by decay recover, and those already oppressed by the slumber of death now resuscitated. [We see them] afterwards gathering together, healthy and joyful.<br><br>(13) [We see] twisted demons expelled and put to flight, they lament suffering torments as punishment. The venomous serpent of the cunning angel pierced itself with a hidden wound and hurt by its own darts, it is destroyed.<br><br>(14) In order to make manifest the miracles of the Creator, the repelled evil serpent deserts those disabled by the illness of mind, and in that way the hearts blackened by the cloud of idleness now shine with the most clear and serene light.<br><br>(15) Certainly, it is the unfailing power of Christ which led Aemilianus through difficulties and which crowns with reward the trophies of life so that he may be a guide in our times and a powerful advocate in the last times.'<br><br>Here follow a strophe (16) in which the congregation is again called to sing and pray to God, and a final strophe (17) with the doxology.<br><br>Text: Castro Sánchez 2010, 326-330. Summary and translation: M. Szada.