* E7803 Chriftmas Carols NEW & OLD THE WORDS EDITED BY THE Rev. HENRY RAMSDEN BRAMLEY, M.A., Fellow and Tutor of Saint Mary Magdalen College, Oxford. THE MUSIC EDITED BY JOHN STAINER, M.A., Mus. Doc., Of the fame College. Lonpon: NOVELLO AND COMPANY, Limirep, AND NOVELLO, EWER AND CO., NEW YORK. a ot osLONDON: NOVELLO AND COMPANY, LIMITED, PRINTERS.CHRISTMAS CAROLS. LEARNED writer of the laft century, the Rev. Arthur Bedford, in his edition of the well-known Chriftmas Carol, “A Virgin unfpotted,” gives his readers to underftand that the name Carol is derived from Carolus, the Latin for Charles. “A Chriftmas Carol,” he fays, “becaufe fuch were in ufe in King Charies I. reign.”* But though it is eafy to fhow from writers who died before Charles I, was born, by whom the word Carol is ufed in a fenfe fimilar to that which it bears at prefent, that this is not the truc derivation, it is by no means fo eafy to give an account of the real origin of the term. Authorities are not agreed upon the point. The word exifts, not only in Englifh, from at leaft the four- teenth century, but in old French and German, in Italian, in Welfh, and in the Celtic dialects of Brittany and the Scottifh Highlands. It feems moft probable (according to the opinion of the prefent Profeffor of Anglo-Saxon in Oxford), that “ the other tribes and nations of Europe, have, like ourfelves, taken the word from the French, as was natural: feeing the French were the firlt leaders off of European dance and fong.” + But how or from what quarter the word came into French feems to be involved in obfcurity. The earlieft apparent inftance of its occurrence in any form is in S, Ouen’s Life of S. Eligius, written in Latin in or about the year 672.4 _S. Eligius, who was Bifhop of Noyon, feems to have found his flock much infected with Paganifm. So, amongft other things, he forbade any Chriftian from indulging in folftices (whatever they might be), balls, dances, carols, or diabolical * Hutk’s “Songs of the Nativity,” p. 30. t MS. letter of Rev. John Earle, December 4, 1877, t Quoted by Mr. Baring Gould (? from Du Cage) in his Preface to Mrs Chope’s Carale for Ute in Church.”ii PREFACE. fongs (or perhaps incantations) on the Feaft of S. John the Baptift, or any other feftivals of faints.” There are two points which it may be ufeful here to note. Firft, the evident tendency which exifted to tranffer heathen rites to Chriftian feftivals ; and, fecondly, the clofe connexion in early days between dancing and finging. For the firft, there is clearly a connexion between the rites of the Solftice (Midfummer Day) and the celebration of the Nativity of S. John Baptift. For the fecond, the word ‘vallationes,” here tranflated “balls,” is from the fame fource not only as that word and the French “ballet,” but is alfo the original of our Englifh “ballad,” in old Scotch “ ballate.” And fach was the primitive double meaning of Carol. Before citing authorities for this ftatement, there is one other interefting but rather perplexing paffage to be mentioned, in which the word Carol in an early form feems to occur. It is in an Anglo-Saxon MS. of about the year 980, in the Bodleian Library. The author is faid to have been a certain Bridfrithus Ramefienfis, or Bridferth of Ramfey. In fpeaking of the divifions of the day, when he comes to the third hour he fays that at that time arch- bithops with the confecrated minifters worfhip, and the worthy monks obferve the facred hour ‘mid kyrriole und engla lof-gefange,” i.€., apparently, with carol and angels’ lauds, exaétly the context in which we fhould expect to find our modern Carol. In Chaucer the word bears the fame meaning as it does in old French and German, of dancing and finging, fometimes the one idea appearing to predominate, and fometimes the other. Thus, in the “ Knight’s Tale,” we have— “ Caroles and dances Peinted on the wall ;”” and in the « Romaunt of the Rofe” we have the line— « Amydde the carole for to daunce,” and foon after— “ Come, and if it lyke you To dauncen, daunfeth with us now ;"” and then— “« I withoute taryeing Went into the karolyng 2" *« T wolde have karolled right fayne ‘As man that was to daunce ryght blyth * © Nullus (Chriftianus) in feltivitate Sancti Joannis vel quibuslibet Sanctorum folennitatibus Solftitia aut vallationes vel faltationes aut caraulas (for. cor) aut cantica diabolica exerceat."" Vita S. Eligii, Ep. Noviomenfis ii, 15. Ap D'Acherii Spicileg. ‘Tom. v. p. 215 (Paris, 1661). + Athmolean MSS., No. 328, p. 126.PREFACE, ili where dancing is clearly the principal idea. On the other hand, in the Dream of Chaucer— “J faw her daunce fo comely, Carol and fing fo fweetly,” the word feems to be ufed more nearly in its prefent fenfe, and diftin@ly fo in the Complaint of Crefeyde, where fhe fays— «© My clere voice and my courtly carollyng Is rauke as roke, ful hidous, heer, and hace,” i.e., hideous, hoarfe, and harfh; where there is no allufion to dancing, but only to finging. In Italian the word appears ftill to imply a kind of dance accompanied by vocal mufic. And fo it was in old Scotch. Thus, there is a quotation in Dr. Jamiefon’s Diétionary— “ Fair ladys in ringis, Knychts in caralyngis, Baith danfis and fingis.” Houlate, Wi, 12. The original fource of the word is probably to be fought in the Greek yépoc, our chorus, and alfo choir; at firft a dance in a ring, then a band of dancers who likewife fang; now a company of fingers, or their united ftrains. The modern word feems to come from the mediaval Latin coraula, which would be formed from a verb corau/are, that in its turn being derived from a fubftantive choraules or choraula, the fame as the Greek xopavdnc, one who accompanies the dance with the mufic of the flute.* So at firft it fignified a dance in a round with finging, and then a fettive fong. ae modern acceptation it may perhaps be defined as a facred ballad. Carols have not always been confined to Chriftmas. There are, or were very lately, Welfh Summer Carols, and there are Ealter Carols; + bur Chriftmas Carols have always been moft prominent, and are the only kind which has retained any vigorous life up to this prefent time. As long ago as 1822 Chriftmas Carols were * Other derivations, more or le{ probable, which have been fuggefted and adopted by various authorities, are corolla, from dancing in a round ; chorus, chorea, or in the older writers cborcola, a form which does not {eem to exift ; and for the Saxon Ayrriole, kyrie eleifon, or, more plaufibly, fome root like the Dutch friolen, Plat. Arijélen, our cry. But the derivation given above feems to be moft fatif- factory, moft in accordance with the evidence, and to be fupported by the lateft and beft authorities, including Profeffor Max Miller, + Sandys’ Chriftmas Carols,” p. 132.iv PREFACE. looked upon as a thing of the paft. In that year Hone, the antiquary, heard a new ballad of the good old times, when “*Chriftmas had its Chriftmas Carols, And ladies’ fides were hoop'd like barrels ;”* but they now feem likely to furvive into another century, and it may be far beyond that. Confidering the intereft which is taken in them, it may perhaps not be unacceptable to endeavour next to trace the origin and hiftory of the thing, as the attempt has been already made to trace, fo far as poffible, the derivation of the word. A Chriftmas Carol originally muft have been very much what Sir Walter Scott {peaks of in “Marmion,” when he fays— “ A Chriftmas gambol oft would cheer A poor man’s heart through half the year.” It is probably now moft exaétly reprefented, though in a very humble fhape, by the dancing and finging with which the mummers conclude their performance. “The word mummer,”’ it may be obferved in pafling, “is faid to be derived from the Danith,” and to mean “to difguife with a mak.” + In this Chriftmas cuftom, which prevails in widely diftant parts of the country, we feem to have the relics of various ancient obfervances. The myftery-play, the mafque, and the fword-dance all {eem to have left lingering recolleétions among the mummers. But to come to Chriftmas Carols in the ordinary fenfe. Mr. Baring-Gould, in his interefting preface to Mr, Chope’s colleétion of “ Chriftmas Carols for Ufe in Church,” attributes their origin to thofe reprefentations of the Holy Manger which were firft introduced by S, Francis of Affifi, s.p. 1223, and which are ill ufual in Roman Catholic and in fome Lutheran churches. He fays, “The prajepio, crécbe, or krippe," which are the Italian, French, and German names refpettively of what the old Englith Goolden Letanye {poke of as Our Lord’s cold crié, “called forth the firft Carols.” But it would probably be more accurate to aflign to them an earlier, a wider, and at the fame time a lefs definite veginning. The theory juft mentioned does not appear to account for all the facts, The earlieft known Chriftmas Carols are more feftive than religious. ‘There is one in the Britifh Mufeum, in the Anglo-Norman’ diale€t, believed to have been written in the thirteenth century, of which diferent tranflations have been pub- lithed,t which makes no allufion to the Myftery of the Nativity, * Hone’s “ Ancient Myfteries Deferibed.” London, 1823. Note, p. 97. t Sandys’ “ Chriftmas Carols.” 1833. Note, p. 15. See “A Garland of Chriftmas Carols, Ancient and Modern,” p. 161. By Jolhua Sylvefter. J. C. Hotten, Piccadilly, 1861.PREFACE. v but enlarges chiefly on Chriftmas hofpitality and good cheer, ending with the Waffail and Drinkhail, which were the eftablifhed form of Saxon toafts; and it is mentioned in a poem of the end of that century, the fame in which S, Francis began his exhibition, that Chriftmas Carols were then commonly cried in the ftreets of Paris ;* facts which are fearcely to be reconciled with the idea that they. owe their rife to S. Francis and his Holy Manger. Their true hiftorical origin muft be fought in a whole fyftem of folemnities and feftivities conneéted with Chriftmas, of which the greater part has paffed away; and the remainder has changed and is changing with the alteration of manners circumftances and habits in civilifed fociety. Among the nations of Northern Europe efpecially, the Feaft of the Nativity of Our Lord has always been marked by an amount of public and fecular obfervance which has not been accorded to the more ancient and auguft folemnities of Eafter, Afcenfion, or Pentecoft, This is no doubt due to the fact that both the Roman Saturnalia, the winter feftival of the Druids, and, above all, the great Scandinavian Feaft of Yule, which has become synonymous with Chriftmas, and which was obferved by our Teutonic forefathers before their converfion, fell at this feafon of the year. It is to thefe Pagan precurfors of Chriftmas that we muft attribute the fuperior hold which that feftival has upon the public mind, no lefs than certain very general cuftoms, fuch as the decking of houfes and churches with evergreens, the Yule-clog, and the miftletoe.t It is natural, therefore, that we fhould find, as we do, a great deal of mere feafting and revelry mixed up with the fpecial celebration of the Incarnation, and hence the mixed and diverfe charaéter of Chriftmas Carols. Hence alfo if we with to find it, we mutt feek for an excufe for thofe who have attempted or defired to abolifh the Chriftmas feftival altogether. But not to go more deeply into the religious reafons for this commemoration, fo long as liberty does not degenerate into licence, a time of relaxation and hofpitality is moft appropriate at this feafon, which is neceffarily one of comparative leifure to working folks in the country, if not to others; and the news which the Angel brought from heaven were “ glad tidings of great joy.” The fong of the heavenly hoft which followed this announcement is happily ftyled by Bifhop Jeremy Taylor the Chriftmas Carol of thofe bleffed chorifters; “and thus,” he fays,t “they taught the Church a hymn to put into her offices for ever in the anniverfary ¥ Sandys, p. 135. + Chambers’ “Book of Days,” p. 745. + © Life of Chrift,” p. 26.vi PREFACE. of this feftivity.” “Chriftmas Carols,” fays Sylvefter,* “ doubtlefs had their origin in that celeftial mufic.” But although this facred precedent has undoubtedly had great weight in preferving and reviving the practice of finging Carols at Chriftmas, yet as a matter of fact we cannot derive the cuftom from fo high an original, but muft rather trace it to thofe mixed fongs of piety and mirth which formed part of the accuftomed feftivities of the feafon, when our fovereigns and nobles, the prelates, inns of court, colleges, gentry, and houfeholders of every rank, recognifed the traditional duty of keeping Chriftmas with hofpitality, choice fare, and general merriment. Referving what is to be faid about the influence of the Church Services upon Chriftmas Carols, the next point will be to ketch the courfe of Chriftmas focial cuftoms in this refpect. The account is largely indebted to Mr. William Sandys’ Intro- duétion to his “ Chriftmas Carols Ancient and Modern,” publifhed in 1833. He fays: “In the grand Chriftmaffes kept up at Court and other places, the finging of Carols always conftituted part of the neceffary ceremonies.” It was the duty of the gentlemen and children of the Chapel Royal to fing them at Court, and they alfo aéted in the mafques or plays which were cuftomary at the fame feafon. There are particular direétions given for this among the inftruétions for the regulation of the houfehold of King Henry the Seventh. In the third year of his reign, ie, av. 1487, that Sovereign kept his Chriftmas at Greenwich, and on Twelfth Night, immediately after the King’s firft courfe, thofe of the King’s chapel, fays Leland, “fang a carall.”+ The Reformation in England does not appear ferioufly to have affeéted thefe traditions. Queen Elizabeth kept Chriftmas with much the fame folemnities as her grandfather ; and one of the moft elaborate defcriptions we poffefs of Chriftmas in the olden time was printed in the next reign, in 1607, when Prince Henry, James the Firit’s eldeft fon, was entertained at S. John’s College, in Oxford. Ten years later his brother, Prince (afterwards King) Charles, gained great applaufe by his performance in Ben Jonfon’s mafk, “The Vifion of Delight; or, the Prince’s Mafk,” on Twelfth Night, 1618, when the Mufcovy ambaffladors were feafted at Court, and £750 was iffued for the neceffary preparations. In the reign of Charles I. an order ftill exifted direfting the * Sylvefter’s “ Garland of Chriftmas Carols,” Introduction, p. 12. + Hone’s “Myfteries.” Note, pp. 100—ro1.PREFACE. vii nobility and gentry who had manfion houfes in the country to repair to them for Chriftmas, to keep hofpitality meet to their degrees. ‘As Puritanifm gained the upper hand, the obfervance of Chriftmas was fuppreffed by authority in England, as it had been in Scotland nearly a hundred years before, namely in 1555. On the third of June, 1647, it was ordained by the Lords and Commons in Parlia- ment that the Feat of the Nativity of Chrift, with other holidays, fhould be no longer obferved; and again, by an order dated December 24, 1652, the Parliament directed “that no obfervation fhall be had of the five-and-twentieth day of December, commonly called Chriftmas Day, nor any folemnity ufed or exercifed in churches upon that day in refpeét thereof.” « Still,” as Sandys fays, “the Chriftmas cuftoms and feftivities could not be altogether abolifhed by the harfh meafures of the Republicans, though banifhed from high places.” It appears that even in Scotland fuch meafures had not been wholly fucceffful. For in 1582 we find an A& of the Scottifh Parliament againft “ finging of ‘Caralles’ within and without kirks, at certain feafons of the year, and obferving of fik uthers fuperftitious and papiftical rites.’ In England, during the Commonwealth, the beft and freeft welcome which Chriftmas received (as is faid in a cotem- porary publication) was with fome kind of country farmers in Devonshire; and from that time the Chriftmas folemnities have loft much of their ftatelinefs and univerfality, and have been reduced by degrees to what they were half a century ago. ‘Thus, although Mr. Bedford was decidedly wrong in his ety- mology of Carol, he had a juit fenfe (as became the author of an elaborate work on chronology) of the bearings of hiftory. The Chriftmas Carol has never recovered the poficion which it held up to and in the reign of Charles I. At the Reftoration (as Mr. Sandys fays) an effort was made to revive the Chriftmas amufements at Court at Whitehall, but they do not appear ever to have recovered their former fplendour. The habits of Charles II. were of too fenfual a nature to allow him to intereft himfelf in fuch purfuits; befides which the manners of the country had changed during the fway of the Puritan party. ‘The contraft between the new and the old fafhion of keeping Chriftmas is frequently drawn in the popular ballads of the Reftoration period, Thus one in 1661 fays— “ Gone are thofe golden days of yore, When Chriftmas was a high day, Whofe {ports we now hall fee no more— "Tis turn’d into Good Friday *viii PREFACE. It feems rather remarkable that Bithop Morley, of Winchefter, a High Churchman, preaching before the King on Chriftmas Day, 1662, is faid by Pepys to have reprehended in his fermon the common jollity of the Court, for the true joy that fhall and ought to be on thofe days. Probably it was the manner and not the fact of their rejoicing which he reproved, ‘He did much to prefs us,” his hearer fays, “to joy in thofe public days of joy and to hofpitality.”” From thofe days till within fome thirty or forty years ago, Chriftmas feftivities have no doubt been declining. Writing in 1833, Sandys fays: “In many parts of the kingdom, efpecially in the northern and weftern parts, this feftival is flill kept wp with {pirit among the middling and lower clafles, though its influence is on the wane even with them. The genius of the prefent age requires work and not play, and fince the commencement of the prefent century a great change may be traced. The modern inftruétors of mankind do not think it neceflary to provide for popular amufements, confidering mental improvement the one thing needful.”* Before noticing the reaétion which has taken place fince then, it will be well to fpeak of the influence of the Church and the Church Services on the formation of Chriftmas Carols. Although the Feait of the Nativity, with the other commemora- tions which depend on it or are related to it, does not feem to be of Apoftolic origin, like thofe anniverfaries of which Eafter is the centre, yet it was fully eftablifhed (at leaft throughout Weftern Chriftendom) centuries before the converfion of the Saxons. It had, moreover, its own peculiar folemnities. Sir Walter Scott correétly defcribes the fpecial honour done to Chriftmas Eve. “© On Chriftmas Eve the bells were rung, On Chriftmas Eve the Mafs was fung; ‘That only night of all the year Saw the ftoled Prieft the Chalice rear.” Marmion, Of all the days in the year Chriftmas Day alone had three Mailes, each with its own Collect, Epiftle, and Gofpel ; the firft to be faid at cock-crowing, the fecond at daybreak, the third at the ufual time of High Mafs, which feems for ages to have been about the third hour, nine o’clock in the forenoon. The variable parts of thefe and the other fervices were, of courfe, fuited to the Feftival. There are Chriftmas hymns by $. Ambrofe and Ephraim Syrus in the fourth century; by Prudentius at the very beginning of the * Sandys, p. 1.PREFACE. ix next; and a very popular one, {till ufed in the Roman Church, by Sedulius, a little later in the fifth century (c. a.D. 450). In that hyma, “A folis ortus cardine,” we have a ftanza which feems to contain the germ of many Carols. Tt is thus tranflated by Dr. Neale* :-— “ The manger and the ftraw He bore, The cradle did He not abhor ; By mill in infant portions fed, Who gives e’en fowls their daily bread." At the finging of this hymn, which is appointed for Iauds on Chriftmas Day, there was a cuftom in Germany defcribed by a writer of the fourteenth century} (which is apparently kept up to this day) of making as though they were rocking the cradle of the Holy Child. This was accompanied by the finging of Carols, One in Latin and one in German are mentioned by the monk of Salzburg, who is our earlieft authority. This cuftom was probably independent of S. Francis of Affifi’s inftitution. In mentioning the continuance of a fimilar ufage in fome of the Catholic churches of Germany, Dr. Daniel relates on the authority of a friend that fimilar rites were obferved in Proteftant fervices. At a village he mentions,§ one of the boys, drefled and crowned like an angel, ufed to be let down from the roof of the church, finging Luther's Carol, “ From higheft heaven I come to tell,” until one year the rope broke, and what became of the poor chorifter we are not told.|| Another Chriftmas hymn which contains the fame idea, and is given in the York, though not in the Sarum Hymnal, is by Venantius Fortunatus, who died in the year 609. The verfe referred to is thus rendered by Dr. Neale in the “Hymnal Noted ” :— “© He by whofe hands the light was made, Deigns in a manger to be laid ; He with His Father made the fkies, And by His Mother fwaddled lies." * “ Hymnal Noted,” Hymn 14, p. 68, + “Forno jacere pertulit Prasepe non abhorruit, Et laéte modico paftus eft Per quem nec ales efurit.” “ Monachus Salifburgenfis” ap. Daniel. Thes. Hymn, i. p. r4q. Crimmitzchavie, oppidulo ad Pieiffam fito, | Daniel, “‘Thes. Hymn.” i. p. 145. 4] Hymn 7o (or 38), p. 222. s Sub Matre panos iaduit.”x PREFACE, There are other Latin hymns more diftin€ly of the nature of Carols, which are certainly earlier than the thirteenth century. There are three given by Daniel* in his “Thefaurus Hymnolo- gicus,” from a MS. at Paris of the eleventh century, which deferve efpecia] notice. They are thoroughly in the Carol ftyle, and two of them have a recurring refrain or chorus; a fare mark of a popular compofition. Dr. Neale alfo in his « Mediaval Hymns "+ gives a tranflation of a Chriftmas Carol which he attributes to the twelfth century; and there are compofitions, more or lefs fimilar in charaéter, by Notker, Hildebert, S. Bernard, and Adam de S. Viétor, befides others of which the authors are unknown, which are all anterior to the time of S. Francis, The tranfition from thefe popular Latin Hymns to religious Carols in the vernacular was eafy ; and cannot probably be exactly araced. It is clear that compofitions in the language of the country were fung in churches by a fpecial cuftom on Chriftmas Day. An example of a vernacular fequence ftill ufed on Chriftmas Day in one of the cathedral churches of Sardinia is given by Dr. Neale ;f and this is only a furviving inftance of what was for- merly 4 common praétice, Several Councils in the fixteenth and feventeenth centuries permitted it to be retained. At the fame time they forbade the ufe in churches of thofe hybrid compofitions of Latin mixed with German, French, or whatever the language of the country might be, which were fo popular as Carols. It has been ftated, though upon what authority does not appear, that in the Middle Ages Carols were fubftituted for Hymns in the Church Offices during the Chriftmas feafon. This may not be ftri€ly true, but very probably this was the cafe, as Sandys fays,§ in country churches in England after the Reformation. It is well known that in Wales Carols compofed for the occafion are {till fung in churches on Chriftmas Day at an early fervice, which is called by a name apparently derived from the Latin for cock- crowing, the hour prefcribed for the firft Mats. Hone fays: “In Wales, after the turn of midnight at Chriftmas Eve, fervice is performed in the churches followed by the finging of Carols to the harp. Whilft the Chriftmas holidays continue, they are fung in like manner in the houfes, and there are Carols efpecially adapted to be fung at the doors of the houfes by vifitors before they enter.”'|} It is chiefly in their religious chara¢ter that Chriftmas Carols have revived fo remarkably of late years. * Tom. iv, pp. 145—148. + P. 158. + Daniel’s “ Thes. Hymn.” v. p. 32. § P. tig. | * Myfteries,” p. 103,PREFACE, xi Hone, the antiquary, feems firft to have ftarted the notion of colleéting them, fearing that they would foon be altogether loft. He gives a lift of eighty-nine annually printed in his time on broad- fheets, or in fome other perifhable form, for the ufe of the poor.* Mr. Davies Gilbert feems to have been the firft perfon in recent times who had Carols with the mufic printed in a colleéted and permanent fhape. Other colle€tions followed. But probably the perfons to whom the prattical revival of Carol-finging is in greateft meafure due are the Jate Dr. Neale and Mr. Helmore, whofe Chriftmas Carols were for a long time the beft known and moft acceffible in the country; fome of which, efpecially “Good King Wenceflas,” feem to promife to be perennial favourites, That, by the way, is a legendary Carol; a clafs which has always been numerous and popular, There are well-known ancient f{pecimens, fuch as the Carol for S. Stephen’s Day, given by Hutk from a MS, of the time of Henry VI, in which a capon ferved up by S. Stephen to Herod upon a difh, rifes up and crows to prove that Chrift is born. The Cherry-Tree Carol, the Holy Well, and the very curious War- wickfhire Carol, called “The Carnal and the Crane,’ are morse modern examples. These Carols are interefting hiftorically ; and in them are to be found paflages of much fimple beauty; in fome cafes the Jegends which they contain are taken from the Apocryphal Gofpels: but they are not intended, nor ought they, to be intro- duced into churches, or where Carols are fung, as they certainly may be with advantage, for devotion and edification, There feems, however, to be no reafon why the graver and better fort of Chriftmas Carols fhould not be fung as formerly by choirs, in churches, either in the place of hymns, or at fpecial meetings for that purpofe, There is a dire€tnefs and a fimple touching force about them which may have its effeét when more correét and elaborate compofitions fail. No hiftory of Chriftmas Carols however would be complete without fome notice of the clafs of feftive fongs to which, as has been already remarked, the earlieft known Chriftmas Carol belongs ; and of which a confiderable number, fome extracted from ancient MSS. and printed books, others ftill in aétual ufe in different parts of the country, may be found in various collections. Moft of them enlarge on eating and drinking, baking and brewing, minced pies, white bread, and brown ale; but the moft famous difh, and one which has feveral Carols all to itfelf, is “The © Hone’s “ Myfteries,” p. 97—99.. + Carnal, a crow: French, corncille,xi PREFACE. Boar's Head with Muftard.” One of thefe is on a fingle leaf, the only one that has been preferved, of a collection printed by the famous Wynkyn de Worde in the year 1521. It is fimply another form of the Carol which is ftill fung every Chriftmas Day at Queen’s College in Oxford, as the Boar’s Head is brought to the High Table. b “This is faid to commemorate an adventure which befell a ftudent /of Queen’s as he went to fay Mafs on Chriftmas Day, at Horfpath, a little village near Oxford. As he went through the foreft of Shotover, which lay between Oxford and Horfpath, he was attacked by a wild boar. He had nothing to defend himfelf with but a volume of Ariftotle, which he thruft down the beaft’s throat, faying Graecum eff (it’s Greek), which choked the boar. Then when he had faid his Mafs, he cut off. the beaft’s head and brought it back in triumph to his College; where, as the ftory goes, a boar’s head has been ferved up at the High Table ever fince, on Chriftmas Day, in memory of his exploit ‘his tradition is further corroborated by a window in Horfpath @hurch fhowing a man with a boar’s head on a hunting {pear in one hand, and a book in the other ; and by a fimilar picture in the gallery of Queen's College Hall. This is probably not the real origin of the cuftom, though the tradition may have fome foundation ; but it has no doubt been chiefly inftrumental in keeping up the Boar’s Head at Queen’s, when it feems to have died out everywhere elfe. It is quite clear that formerly it was a much-eftcemed difh, not only at Chriftmas, but at other feafts. This might be partly owing to the dangers which had to be encountered in obtaining it; which form the fubje& of a Carol preferved in a MS. of the fifteenth century, and given by Mr. Hufk in his “Songs of the Nativity.” It is recorded by Holinfhed that King Henry II. at the corona- tion of his fon as heir apparent, on June 15, 1170, himfelf brought up the boar’s head, with trumpets before it. The Waffail Song* is a fpecimen from a different clafs of fociety, of the Chriftmas feftive fong. Here, inftead of waiting at the tables of great perfonages, the fingers are dependent upon their richer neighbours for the means of enjoyment. Such has always been the attitude of the lower to the higher orders in fociety on fuch occafions: though in former days they were entertained within the houfe, and not left “wandering in the mire.” But “no fong no fupper” was a very general rule, and to this cuftom of finging before or at the hofpitable board we may attribute many of this clafs of Carols. * No, xxxvii. in this colleétion,PREFACE xiii The Waffail bough or Waffail bowls were different forms of the Chriftmas enfigns which the privileged revellers carried about with them. The ough feems to be conneéted with the Chriftmas Tree, which has become fo popular fince it was introduced into this country from Germany in the time of the late Prince Confort : and it feems to have accompanied the “Milly boxes” or My Lady’s boxes, ftill common in the Weft Riding of Yorkthire, which are really a degenerate reprefentation of the Nativity; the dolls being intended, though it feems often to have been forgotten, for “ Mary and Jofeph and the Babe lying in a manger.” The Waffail 40t/, of lamb’s wool, was carried about and offered at every houfe for people to drink, and in return the bearers expected fomething more fubftantial for their civility. According to one Carol they were properly girls : « Good dame, here at your door, Our Waffail we begin : We are all maidens poor, ‘We now pray let us in, With our Waffail.” * In another, lately fung in Gloucefterthire, they are young men, as appears from the following verfe: Be here any maids? I fuppose there be fome. Sure they 'll not let young men ftand on the cold ftone 5 Sing heighho, maids, come troll back the pin, And the faireft maid in the houfe let us all in.” ¢ The word “ Waffail” carries us back to very early days. It is formed of two Saxon words, wes, the imperative of qwesen, to be, which appears in our was, were; and bel, an adjective, from which comes our health, the fame as hale, in ‘hale and hearty,” “a hale old man,” and fuch phrafes, and means literally “be well!” This was the Saxon form of drinking a health, and fo “to waffail” means to go about drinking healths. The meaning of the word has no doubt long been loft, and fo we cannot expect any great propriety of ufage in a compofition like the Waffail Song, which mutt be partly modern in form: though the two verfes beginning— “ God blefé the mafter of this houfe,”” &c., are printed with little variation, by Ritfon, as a feparate Carol of the time of James I. or Charles I. It may be worth while in conclufion to give fome account of the puzzling word “Noel,” which occurs fo frequently in old Englifh Carols. It is, as is well known, the French for Chriftmas, and alfo * Sandys, p. 50, Husk, p. 148. Sylvefter, p. 108, Huth, p. 151. Axiv PREFACE. for a Chriftmas Carol. The word was alfo ufed at an early period as a cry of joy, without any reference to Chriftmas ; and fo fome writers have attempted to trace it to a fource unconneéted with the Nativity. Novella, in the fenfe of news, and Yule, or fome fimilar word, have been fuggefted. But the lateft French philologers (eem to have decided upon fatisfaétory grounds (one of which is the clearly parallel cafe of the proper name Natalia, which has become Noéle) that Noel comes from Natalis (dies being underftood), and fo means the birthday, that is, of our Lord Jefus Chrift.* The word probably came into England at the Norman Conqueft, and is ordinarily ufed in Carols very much as we now ufe Chriftmas. * Noel, du Latin natalis (fe. dies). Ce qui confirme cette transformation de natalis en noel c’eft qu'une forme derivée Sancta Natalia a également donnée Sainte Noéle,—-Brachet’s “ Di, Etymol.” sub verbo.FEVTUTETIT Tete Christmas Carols as goaagsgsgeggs1 God rest you merry, Gentlemen. I I \ oe ft z. God rest you mer-ry, gen-tle-men, Let nothing you dis - mf | ia ri y | OF i Re-memberChristour Sa-vi-ourWasbornon Christmas ' ig od gl | ort oy I Day, To saveus all from Satan's pow'r When we weregonea - ee Cuorus. = - ; ve ti-dingsof com - fort and joy, comfortand ' (ee } ! N 8 7 ' com - fortand joy. i 1 7 ey =~ In Bethlehem, in Jewry, This blessed Babe was born, And laid within a manger, Upon this blessed morn; ‘The which His Mother Mary, Did nothing take in scorn. O tidings, &:- From God our Heavenly Father, A blessed Angel came; And unto certain Shepherds Brought tidings of the same: How that in Bethlehem was born The Son of God by Name. O tidings, &c. “ Fear not then,” said the Angel, “Let nothing you affright, This day is born a Saviour Of a pure Virgin bright, To free all those who trust in Him From Satan’s power and might.‘* O tidings, &c. The shepherds at those tidings Rejoicéd much in mind, And left their flocks a-feeding, In tempest, storm, and wind: And went to Bethlehem straightway. The Son of God to find. O tidings, &e. And when they came to Bethle!: Where our dear Saviour lay, They found Him in a manger, Where oxen feed on hay; His Mother Mary kneeling down, Unto the Lord did pray. O tidings, &c Now to the Lord sing praises, All you within this place, And with true Jove and brotherhood Each other now embrace; This holy tide of Christmas All other doth deface. O tidings, &c. (3)‘The Manger Throne, For VERSES 1, 4, 5. tes a dis - tant shrine, The 1, Like sil - ver lamps in mf a 7 stars are spark -ling eee bells of the ci-ty of t . N N NN roe bet uur God ri aad » Forthe Son of Ma-ry was born to-night; The io S a N f er vi ' vw vue San gloom is past,and the morn at last Is coming with orient light. 2 pa eg if a. 4 The stars of heaven still shine as at first They gleamed on this wonderful night; The bells of the city of God peal out, ‘And the Angels’ song still rings in the height; And love still turns where the Godhead burns, Hid in Flesh from fleshly sight. 5 Faith sees no longer the stable-floor, The pavement of sapphire is there, The clear light of Heaven streams out to the world: And Angels of God are crowding the air; And Heaven and earth, through the spotless Birth, Are at peace on this night so fair. (4)Fok VERSES 2, 3. ve “vi v v v 2. Ne-verfell me-lo-dies half so sweet As those which are fillingthe “o = 0 QJ And nev-er a pa-laceshone half so fair As the so N skies 5 at ee | N | S s- pee 1 Torr reel ? man-ger bed w Sa-viourlies; No night in the year is eastss pig £89 ee ee _ | ©. =: = I i Shy N f Vaya ! half so dear As this which hasend-ed our sighs. 22 ffs 3 Now a new Power has come on the earth, A match for the armies of Hell: A Child is born who shall conquer the foe, And all the spirits of wickedness quell ; For Mary’s Son is the Mighty One ‘Whom the prophets of God foretell. (5)3 A Virgin unspotted, 1 it 4 le I l ' 1. A_ Vir-gin un - spot-ted, the Pro-phet fore-told, Should wpe ddd gd es : | | ' 7 bring forth a Sav-iour, which now we be - hold, 1 1 og tog | I f 1 1 To be our Re - deem-er from death, hell, and sin, Which ve! agg a ' | A-dam’s trans - gres - sion had wrap-ped us + CHorus, 1 y f Aye and there-fore be mer - ry, set sor - row a- f ' SN) 4 - £ = (6)| toy t t 1 side, Christ Je-sus our Sa-viour was born on this tide. | ooddie ia | : I ‘ At Bethlehem city in Jewry it was That Joseph and Mary together did pass, All for to be taxed with many one moe, Great Cesar commanded the same should be so. Aye and therefore, &c. But when they had entered the city so fair, A number of people so mighty was there, That Joseph and Mary, whose substance was small, Could find in the inn there no lodging at all. Aye and therefore, &c. Then were they constrained in a stable to lie, Where horses and asses they used for to tie: Their lodging so simple they took it no scorn, But against the next morning our Saviour was born. Aye and therefore, &c. The King of all kings to this world being brought, Small store of fine linen to wrap Him was sought ; But when she had swaddled her young Son so sweet, ‘Within an ox manger she laid Him to sleep. Aye and therefore, &c. Then God sent an angel from Heaven so high, To certain poor shepherds in fields where they lie, And bade them no longer in sorrow to stay, Because that our Saviour was born on this day. Aye and therefore, &c. ‘Then presently after the shepherds did spy Vast numbers of angels to stand in the sky; They joyfully talked and sweetly did sing, To God be all glory, our heavenly King. Aye and therefore, &c, To teach us humility all this was done, And learn we from thence haughty pride for to shun: A manger His cradle who came from above, The great God of mercy, of peace, and of love. Aye and therefore, &c. (7): * 4 Come, pe lofty. Cheerful. nef ' 4 4 4 4 1. Come, ye lof- ty, come, ye low -ly, Let yoursongs of mf | | J No f { NS 7 f glad-ness_ ring; In a sta-ble lies the Ho- ly, | ' a — fe ss e Esi—s-3 facade f- iF f In ‘a man-ger rests the King: See in Ma - ry's An Ae ee ee — = ——— 2 — oft T 7 t f 7 arms re - pos-ing, Christ by high-est Heaven a-dored: j a3 a 4 3 ot I Come,your cir-cleround Himclos-ing, Pi-ous heartsthat love the Lord. I a fe Je NSa Come, ye poor, no pomp of station Robes the Child your hearts adore: He, the Lord of all salvation, Shares your want, is weak and poor: Oxen, round about behold them; Rafters naked, cold, and bare, See the shepherds, God has told them That the Prince of Life lies there. 3 Come, ye children, blithe and merry, This one Child your model make; Christmas holly, leaf, and berry, All be prized for His dear sake; Come, ye gentle hearts, and tender, Come, ye spirits, keen and bold; All in all your homage render, ‘Weak and mighty, young and old. 4 High above a star is shining, And the Wisemen haste from far: Come, glad hearts, and spirits pining: For you all has risen the star. Let us bring our poor oblations, Thanks and love and faith and praise: Come, ye people, come, ye nations, All in ail draw nigh to gaze. 5. Hark! the Heaven of heavens is ringing “Christ the Lord to man is born!” Are not all our hearts too singing, “Welcome, welcome, Christmas morn?” Still the Child, all power possessing, Smiles as through the ages past; And the song of Christmas blessing, Sweetly sinks to rest at last. (9)5 Come, tune pour beart. Fr ! rod 1. Come, tune your heart, To bear its part, And ce-le - nf a - ; _ - brate Mes - si-ah’sfeast with prais - es, with prais - es; | oa oe [| in- spire The joy-ful choir, While to the Lok bed God of Love gladhymnsit rais - es, it rais - jo ted dfn (10)2 Exalt His Name; With joy proclaim, God loved the world, and through His Son forgave us; Oh! what are we, That, Lord, we see : Thy wondrous love, in Christ who died to save us! # 3. Your refuge place In His free grace, Trust in His Name, and day by day repent you; Ye mock God’s Word, Who call Him Lord, And follow not the pattern He hath lent you. 4 O Christ, to prove For Thee my love, In brethren Thee my hands shall clothe and cherish; To each sad heart Sweet Hope impart, ‘When worn with care, with sorrow nigh to perish. 5. Come, praise the Lord; In Heaven are stored Rich gifts for those who here His Name esteeméd; Alleluia, Alleluia; Rejoice in Christ, and praise Him, ye redeeméd. (ar)The First Nowell. = | 1. The first Now - ell the An- gel did mila 4d | = ¢ 1 tf say, Was to cer-tain poor shep-herds in fields as they a. N ek - i rT ss. \ lay; In fields rie they lay keep-ing their ‘ ee i wy = sheep, On 4 cold win-ter’s night that was A 2a de f so deep. Cuorus, ae ‘ — f Now - ell, Now - ell, Now - ell, t ' Now - ell, _ (12)the King of Is - - _S ec. 2. ‘They iookéd up and saw a Star, Shining in the East, beyond them far, And to the earth it gave great light, And so it continued both day and night. Nowell, &c. 3. And by the light of that same Star, Three Wisemen came from country far; To seek for a King was their intent, And to follow the Star wherever it went. Nowell, &c. + This Star drew nigh to the north-west, O’er Bethlehem it took its rest, And there it did both stop and stay, Right over the place where Jesus lay. Nowell, &. 5. Then entered in those Wisemen three, Full reverently upon their knee, And offered there, in His Presence, Their gold, and myrrh, and frankincense. Nowell, &c. 6. Then let us all with one accord, Sing praises to our Heavenly Lord, That hath made Heaven and earth of nought; And with His Blood mankind hath bought, Nowell, &c. (13)7 Zesu, bail! © God most holy. Semi-Cuorvs. ° I rope 1. Je- su, hail! O God most ho- ly, Gen- tleLamb,an | |. { a 1 hu - manstran-ger, ange ; In- fant low - ly; Born, great God, a ted t — Crorus. Pp rey ‘t 1 l Laid with-in the nar - row man-ger: Mighttran-scend-ing Pla tea. I fd. » geet eee me fy T 1 [ \ i i! | | Weak-ness blend-ing, Greatness bend-ing from the sky; i hoy oa ee |g 6 I be - friend - ing,Luss a «4 2 To enrich :ny desolation, To redeem me from camnation, ‘Wrapt in swathing-binds Thou liest, ‘Thou in want and weakness sighest: Might transcending, &c. 3. Low abased, where trutes are sleeping, God’s belovéd Son is weeping; Judge supreme, true Godhead sharing, Sinner’s likeness for us wearing! Might transcending, &c. 4 Jesu, Thins my heart is solely, Draw it, tcke it to Thee wholly: With Thy sacred Fire illume me, Let it inw=.rdly consume me. Might transcending, &c. 5. Hence let idle fancies vanish, Hence all ‘ q f= : = St o# 4 aco Fits. x Se =E 2 Le#—e—# os a Sores Ue a tempo. ee = E trance. 4 @ tempo.See the Virgin Mother beaming! em- ps P as ee - > Ss Soo a 2 st as pts a=? 7 Nr = braced, Dew on soft-est_ro-ses gleaming, Vi-o-let with 6 — = SF = = == Fo NE MZ Fy x fe he ee a . = de ot x z oa * =f - = esta : aa oe E. _——~ poco rit. li - lychaste,withli - - ly — poco rit. OP t ee ee w: rFempo xmo. eres. 4 ss Ss sae a ee Each round o-ther fond-ly twin-ing, Pours theshafts of mu-tual love, a Tempo imo. SSS ee ae Pe ee OS ST RN Ee — = Se is a E eo as thestars a-bove. Oh, may onesuchar-row glowing, oS = es 5 a tenipo. i 2 (26)— <7 Sweet-est Childwhich Thou. . dost dart, . Through Thy Mother’s ele = bo-som go-ing, Blessed Je-su,piercemy heart, pierce my je _—> heart, Bless12 The Seven Jos of Mary. mf —z ce Poh YG : v 1. The first good joy that Ma-ry had, It was the joy of N mf N N Sd nod - voit vod v : To see the bless-ed Je - sus Christ, When } \ N a Cuorus. fe first her Son. was first her v a2 2 v = Son, Good Lord; And hap - py may we be; oa da day Praise | FF. 7 | v g Fa-ther, Son, and Ho - ly Ghost To all e- ter-ni - ty. fis av (28)2 The next good joy that Mary had, It was the joy of two; To see her own Son Jesus Christ Making the lame to go. Making the lame to go, Good Lord; And happy, &c. 6 ‘The next good joy that Mary had, It was the joy of three; To sce her own Son Jesus Christ Making the blind to see. Making the blind to see, Good Lord; And happy, &e. 4. : ‘The next good joy that Mary had, It was the joy of fours To see her own Son Jesus Christ Reading the Bible o'er. Reading the Bible o’er, Good Lords And happy, &c. 5 ‘The next good joy that Mary had, It was the joy of five; To see her own Son Jesus Christ Raising the dead to life. Raising the dead to life, Good Lord; And happy, &c. 6. ‘The next good joy that Mary had, It was the joy of six; To see her own Son Jesus Christ Upon the Crucifix. Upon the Crucifix, Good Lord; And happy, &c. L ‘The next good joy that Mary had It was the joy of seven; To see her own Son Jesus Christ Ascending into Heaven. Ascending into Heaven, Good Lords And happy, &c. (29 )13 On the Birthday of the Lord, Allegretto. cL P ae eS = At 7 = Ge er iP 1. On the Birth-day of the Lord, An- gels joy in 2G ae. wa?d , | d oe ra it pe ee = 4-F E — FE a FoI Cea t ~~ t t glad ac - cord, And they sing in sweet-est tone, Pn Foo) ee Dt ‘ | Glo- be to God a- lone, Glo - ry ty INN God a - lone. God is born of maiden fair, M@ 5 a. ae an (30)-o* the Sa - viour bear; Ma-ry a end oo ev - er ev -er pure. These good news an Angel told To the shepherds by their fold, Told them of the Saviour’s Birth, Toid them of the joy for earth, God is born, &c. 3. Born is now Emmanuel, He, announced by Gabriel, He, Whom Prophets old attest, Cometh from His Father’s Breast. God is born, &c. 4 Born to-day is Christ the Child, Born of Mary undefiled, Born the King and Lord we own; Glory be to God alone. God is born, &c. (31) cWhat Child ts this? mf a Sa es a Pt 1, What Child is this, who, laid to rest, On mf N ————_—— =} ee v i Pr C is sleep - ing? Whom an-gels greet with ! N 1 N ae - Ty’s lap Ui ¢ oP tf an - thems sweet, While shep-herds watch are keep - ing? “ N CuHorus.5 roe phe wt + shep-herds guard and an - gels sing: Haste, haste to NJ se (an Gf bring Him laud, The Babe, the Son of Ma - ry! “oN 2 Why lies He in such mean estate, Where ox and ass are feeding? Good Christian, fear: for sinners here The silent Word is pleading: Nails, spear, shall pierce Him through, The Cross be borne, for me, for you: Hail, hail, the Word made flesh, The Babe, the Son of Mary! 3. So bring Him incense, gold, and myrrh, Come peasant, King to own Him; The King of kings, salvation brings; Let loving hearts enthrone Him. Raise, raise, the song on high, The Virgin sings her lullaby: Joy; joy, for Christ is born, The Babe, the Son of Mary! (33)0 15 Glorious, beauteous, golden-bright. VERSES I, 2. l 1 > i a, i soft - est, pur-est light, Shone the stars that Christ-mas | i a ¥ 2 ia | night; When the Jew - ish shep - herds I T kept Watch be - side their flocks that slept. s 2 2 2 2. But the stars’ sweet golden gleam Faded quickly as a dream, *Mid the wondrous glory-stream, That illumined all the earth, When Christ’s angels sang His birth. (34){ hs ia ae fF glory, Kings and seers and prophets s. $s: pee i—- te : 4 ! = et t i (ores) eee T hoa-ry,Shed throughout the sac-red sto - ry: While the i N pret tet ty. fe - tH sf 4 = j=3e=5 =e 9 85 rT ror rer, priests, like shepherds true, Watch’d beside God’scho-sen few. N +o 4 But that light no more availed, Alll its splendour straightway paled In His light whom angels hailed: Even as the stars of old, ’Mid the brightness lost their gold, 5 Now no more on Christmas night, Is the sky with angels bright, But for ever shines the Light; Even He whose birth they told To the shepherds by the fold. (35)mf VERSE 6. _— Since that Light then dark - ens nev - er, Let us ee eee all, with glad dea - vour, Sing the —— a tempo. \ song that e-choes ey-er: Glo-sy in the high-est ad ae { Heav-en! Peace on earth to us for - giv - en. oL_aeh el did (36)16 ~ Waken! Christian children. 1. Wa-ken ! Christ-ian child - ren, f, ' 2 Up! ’tis meet to welcome, With a joyous lay, Christ, the King of Glory, Born for us to-day, 3 Come, nor fear to seek Him, Children though we be; Once He said of children, “Let them come to Me.” 4 Ina manger lowly, Sleeps the Heavenly Child; O’er Him fondly bendeth Mary, Mother mild. 5 Far above that stable, Up in Heaven so high, One bright star out-shineth, Watching silently. (37) With glad voice, the prais - ot Up and let us sing, t4h4 2 1 Of our new. ee King. od Fear not then to enter, Though we cannot bring Gold, or myrrh, or incense Fitting for a King, Gifts He asketh richer, Offerings costlier still, Yet may Christian children Bring them if they will. Brighter than all jewels Shines the modest eye; Best of gifts He loveth Infant purity. Haste we then to welcome, With a joyous lay, Christ, the King of Glory, Born for us to-day.17 A Child this dap is born. mf this day is born, A he ¢@ # ¢ 2g d J Child “ high re - nown; Most wor-thy of a ee Cuorus. Glad tid - i oe | tid-ings sing we may, Be - cause the King of fof AG (38)on Christ-mas - Day. . } a ‘These tidings shepherds heard Whilst watching o'er their fold; ‘Twas by an Angel unto them ‘That night revealed and told, Glad tidings, &c. 3 Then was there with the Angel An host incontinent* Of heavenly bright soldiers, All from the highest sent. Glad tidings, &c. 4 They praised the Lord our God. And our celestial King: All glory be in Paradise, This heavenly host do sing, Glad tidings, &c. 5S All glory be to God, That sitteth still on high, With praises and with triumph great, And joyful melody. Glad tidings, &. * Immediately, ( 39}18 Carol for Christmas-Eve. mf vo eg vv v ry ed un-to me, a tale I will you tell; eee 0 = 4 VRP ey 7 Which, ag on this night of glée,in David’stown be - fel. eA} os vovy viv Jo-seph came from Na-za-reth, with Ma - ry, that sweet maid: NON RN AOA ote 4— | Cuorus, I” we yey Cet vv Wea - ry were they, nigh to de4th; and for a lodg-ing pray'd. Sing RONON Nid wf BN ON UN v 4 ” 4 high, sing big i low, sing high, sing low, sing 2 tng tow re = 7 - ¥ (40)yt vy ee to and fro, Go tell it out with speed, Cry out and shout all a LEADS 4 - N aE £ oH sprit Pay eee n — => 4 6 | born in - deed. Red 4 tt a round a - bout, That Christ is af 2. In the inn they found no room; a scanty bed they made: Soon a Babe from Mary's womb was in the manger laid. Forth He came as light through glass; He came to save us all. In the stable ox and ass before their Maker fall. Sing high, sing low, &c. 3 Shepherds lay afield that night, to keep the silly sheep, Hosts of Angels in their sight came down from heaven's high steep. Tidings! tidings! unto you: to you a Child is born, Purer than the drops of dew, and brighter than the morn. Sing high, sing low, &. 4 Onward then the Angels sped, the shepherds onward went, God was in His manger bed, in worship low they bent. In the morning, see ye mind, my masters one and all, At the Altar Him to find who lay within the stall. Sing high, sing low, &. (4r)19 When Christ was born of Mary free. t x. When Christ was born of Ma-ry free, In fe agg ead ' a) 1 v Beth - fe-hem that fair ci- tie, An-gelssangthere with er! el ee mirth and glee, “In od a Cuorus. x-cel-sis Glo-ri- a, + add a 4 : q n ex-cel-sis Glo-ri-a, In Lf (42)ex - cel - sis if Glo-ri_. a, In fad 4. - ce Verse 2, Verse 4. a ese Qe Herdsmen beheld these Angels bright, To them appearing with great light, Who said God’s Son is born to-night. “In excelsis Gloria.” 3 The King is come to save mankind, As in Scripture truths we find, ‘Therefore this song we have in mind, “In excelsis Gloria.” A Then, dear Lord, for Thy great grace, Grant us in bliss to see Thy face, That we may sing to Thy solace. «In excelsis Gloria.” (43) ex - cel- sis Herdsmen be-held, &c. Then, dear Lord, &c.20 Twas in the Winter cold. A CHRISTMAS MORNING HYMN. —= mf ' t ¥ 4 1. "Twas in the win-ter cold, when earth Was de - so- late and mf } Ng ! Sf, a wild, .. That an - gels welcomed at His birth The =f os ?, 4 oa cres - + SSS ev - er-last-ing Child. From realms of ev - er « \ . (er i PF A - bright'ning day, And from Histhrone a - bove He | | 7 (44)t came, with hu-man kind to stay, All low - li-ness and love. N P a Then in the manger the poor beast ‘Was present with his Lord; ‘Then swains and pilgrims from the East Saw, wondered, and adored. And I this morn would come with them This blessed sight to see, And to the Babe of Bethlehem Bend low the reverent knee. But I have not, it makes me sigh, One offering in my power; °Tis winter all with me, and I Have neither fruit nor flower. 0 God, O Brother, let me give My worthless self to Thees And that the years which I may live May pure and spotless be: Grant me Thyself, O Saviour kind, ‘The Spirit undefiled, ‘That I may be in heart and mind As gentle as a child; That I may tread life’s arduous ways As Thou Thyself hast trod, And in the might of prayer and praise Keep ever close to God. Light of the everlasting morn, Deep through my spirit shine; There let Thy presence newly born Make all my being Thine: ‘There try me’as the silver, try, And cleanse my soul with care, ‘Fill Thou art able to descry ‘Thy faultless image there, (45)™ 21 A Carol for Christmas Eve. Semi-Cuorus. = i a ia an ae = The tend at mt Sal Lord at I Ad - am_ made Out + — | | a ae ee 4 a Lf Cc a ar ‘ the dust and clay, And in his _ nos - trils (i i | ' } ogee a oe T —. ' | breath - ed life, E’en as the Scriptures say. ia — — a a t 1 \ rt | ? And then in E-den’s Pa-ra-dise He pla-ced him to dwell, That | 1 ad d. oe! ae iF he with-in it shouldre-main,Todressandkeep it well. j (46)Cuorus. 1 7 be-gin A ho-lier life to | a i vt ol | Ff Now let good Christians all N ew PS: Voy Cer iw f live, And to re-joice and mer-ry be, For this is Christmas Eve. | } od = 4 And thus'within the garden he Now mark the goodness of the Lord, ‘Was set, therein to stay; Which He to mankind bore; And in commandment unto him His mercy soon He did extend, These words the Lord did say: Lost man for to restore: “The fruit which in the garden grows And therefore to redeem our souls To thee shall be for meat, From death and heli and thrall, Except the tree in midst thereof, He said His own dear Son should be Of which thou shalt not eat.” The Saviour of us all. Now let good Christians, &c. Now let good Christians, &c. 3 5. “For in the day thou shalt it touch Which promise now is brought to pass: Or dost to it come nigh, Christians, believe it weil: If so thou do but eat thereof, And by the death of God’s dear Son, Then thou shalt surely die.” ‘We are redeemed from Hell. But Adam he did take no heed So if we truly do believe, Unto that only thing, And do the thing that’s right, But did transgress God’s holy Law, Then by His merits we at last And so was wrapt in sin, Shall live in Heaven brig! Now let good Christians, &c. ‘Then let good Christi: 6. And now the tide is nigh at hand, In which our Saviour came; Let us rejoice and merry be In keeping of the same; Let’s feed the poor and hungry souls, And such as do it crave; And when we die, in heaven we Our sure reward shall have. ‘Then let good Christians, &. (47) »22 Jesus in the Manger. , Con mes Semt-Cuorus. = a oa —s a man-ger poor and low? ow “6 +e a Thou, the fires of heav’nsup - \ i : = af a -} —a—F ——f Ss = ie He “3! = J i ply - a Come a. sta - ble’s cold to know ? J FF 6 what works of love stu - pen - dous, O what works of love stu - pen-dous, Je - su, 1st Bass. J a | i what works of love stu - pen - dons, ——s. oO Sa ees £48)Were sal - va-tion’s price! Burn-ing wert Thou to be- — ee — 7 Were sal-va-tion’s price! Barn-ing wert Thouto be - = Were sal - va-tion’s price! Burn-i (1 j& 2. ing wert Thou to b ) — Were sal - va - tion’s price! Burn-ing wert Thou to be - - friend far from Pa friend : far from Pa far from Pa far from Pa-ra - dise. 2. 3 On a Mother’s breast Thou sleepest, Weak the Strong, of strength the Mother, yet a Virgin still: [est, Giver: Sad, with eyes bedimmed Thou weep- _ Small, Whose arms creation span; Eyes, which Heaven with gladness Bound, Who only can deliver; 7 Born is He Who ne'er began. © what works, &. O what works, &c. (49)