Dies Iræ, dies illa

That Day Of Wrath, that dreadful day

The Hymns of the Breviary and Missal

The exquisite beauty of the Latin original has continually lured translators to attempt to reproduce this noble hymn in the vernacular. The great number of translations is an eloquent witness of this fact. It is freely acknowledged that no adequate translation has yet appeared. Dr. Coles, a Newark physician, who made eighteen translations of the hymn, maintains that no single version can reflect the totality of the original. The untranslatableness of the hymn is acknowledged by the Rev. Mr. Duffield, whose sixth version, in his opinion, has not carried him “one inch” beyond the first.

Some idea of the difficulties that confront the translator may be obtained from the following apologia of Dr. Coles for having made so many versions:—“To preserve, in connection with the utmost fidelity and strictness of rendering, all the rhythmic merits of the Latin original,—to attain to a vital likeness as well as to an exact literalness, at the same time that nothing is sacrificed of its musical sonorousness and billowy grandeur, easy and graceful in its swing as the ocean on its bed,—to make the verbal copy, otherwise cold and dead, glow with the fire of lyric passion,—to reflect, and that too by means of a single version, the manifold aspects of the many-sided original, exhausting at once its wonderful fulness and pregnancy,—to cause the white light of the primitive so to pass through the medium of another language as that it shall undergo no refraction whatever,—would be desirable, certainly, were it practicable; but so much as this were unreasonable to expect in a single version.” (Dies Iræ in Thirteen Original Versions, p. 33).

Some idea of the intangible beauty and consequent untranslatableness of the hymn may be obtained from the judicious opinions of eminent critics. Thus Mr. Saintsbury: “Rhyme, alliteration, cadence, and adjustment of vowel and consonant values, all these things receive perfect expression in it, or, at least in the first thirteen stanzas, for the last four are a little inferior. It is quite astonishing to reflect upon the careful art or felicitous accident of such a line as

According to Dr. Duffield, the Dies Iræ “gives us a new conception of the powers of the Latin tongue. Its wonderful wedding of sense and sound—the u assonance in the second stanza, the o assonance in the third, the a and i assonance in the fourth, for instance—the sense of organ music that runs through the hymn, even unaccompanied, as distinctly as through the opening verses of Lowell’s Vision of Sir Launfal and the transitions as clearly marked in sound as in meaning from lofty adoration to pathetic entreaty, impart a grandeur and dignity to the Dies Iræ which are unique in this kind of writing. Then the wonderful adaption of the triple rhyme to the theme—like blow following blow of hammer upon anvil, as Daniel says—impresses every reader” (Latin Hymns, p. 249).

Scriptural references: The hymn is replete with Scriptural references to both the Old and New Testaments. The actual Judgment scene will be found in detail in Matt. 24, 27-31; Luke 21, 25-27; Apoc. 20, 12-15.

Analysis:

1. The first six stanzas are descriptive. They picture with remarkable brevity and detail the Judgment scene of the Scriptures.
2. The remaining stanzas are lyric in character and express the anguish of one of the multitude there present in spirit—his pleading before the Judge, who, while on earth, sought him unceasingly over the hard and thorny ways from Bethlehem to Calvary; and now, in anticipation of the Judgment, pleads before a Saviour of infinite mercy, who, on Judgment Day, will be a Judge of infinite justice, before whom scarcely the just will be secure.
3. The seventh stanza serves to connect the descriptive with the lyric part of the hymn. In it the soul acknowledges the futility of expecting aid from creatures—for even the Saints and Angels will be judged.
4. The eighth stanza represents Christ in the twofold character of “King of awful majesty” in the Last Judgment, and “Fount of loving piety” in the present life.
5. The next six stanzas (9-14) develop the thought of God’s mercy. They comprise two divisions of three stanzas each. The last stanza of each division contains an appropriate prayer. The first division (9-11) deals with the first basis on which an appeal for mercy may rest, viz., on the labors and sufferings of Christ. The second division (12-14) deals with the second basis on which an appeal for mercy may rest, viz., on the repentance of the sinner.
6. In the fifteenth stanza the Scriptural division of the sheep (the just) from the goats (the reprobates) is set before us: in the sixteenth stanza the picture of the Judgment is concluded with the “depart ye cursed,” and “come ye blessed” of the Scriptures.

There is a very interesting article on the Dies Iræ, in the Cath. Encycl. A scholarly and extensive series of articles on the Dies Iræ appeared in The Dolphin, from Nov., 1904, to May, 1905. The series, 144 pages in all, consists of Notes on the Dies Iræ by the Rev. Mr. Warren, M.A., a collaborator in Julian’s Dictionary of Hymnology, and of Comments on the Notes of Mr. Warren, by the Rt. Rev. Msgr. H. T. Henry, Litt.D. To these articles the editor is greatly indebted. In the article on Judgment, in the Cath. Encycl., read the last section, which treats of the General Judgment.

The following is Sir Walter Scott’s greatly admired condensed rendering of the Dies Iræ which is found in his Lay of the Last Minstrel. It consists of only twelve lines.

The stanzas are uniformly in trochaic sevens, thus forming a fine cento.

1. “That day of wrath, that day shall reduce the world to glowing embers, David with the Sibyl being witness.”

   Ah that day of wrath and woe, When the fire that seers foreknow All the world shall overflow.

   —Canon Bright

   Dies iræ, dies illa: These words of “startling suddenness” with which the poet ushers in his theme are from the Prophet Sophonias: Dies iræ, dies illa, dies tribulationis et angustiæ, dies calamitatis et miseriæ, dies tenebrarum et caliginis, dies nebulæ et turbinis, dies tubæ et clangoris (Soph. 1, 15-16). Solvet: (cf. II Peter 3, 10). Teste David: (cf. Pss. 10, 7; 49, 3-6; and esp. 101, 26-28). Sibylla: If any particular Sibyl is meant it is the Erythræan Sibyl, the author of the well-known acrostic on the name of Christ. However, “David and the Sibyl” here stand for Jew and Gentile, the witnesses respectively of inspiration and of mere natural religion. See the article on Sibylline Oracles, in the Cath. Encycl.
2. “How great shall be the trembling, when the Judge shall come to investigate rigidly all things.”

   O what trembling shall appear When His coming shall be near Who shall all things strictly clear.

   —Dean Alford

   For the Scriptural account of the Judge’s coming to judge the world, cf. Luke 21, 25-27. Stricte discussurus: To search and thoroughly lay bare.
3. “The trumphet scattering a wondrous sound through the sepulchers of the whole world shall gather all before the throne.”

   At the unearthly trump’s command Heard in graves of every land All before the throne must stand.

   —Canon Bright

   Tuba: Et mittet angelos suos cum tuba et voce magna: et congregabunt electos ejus a quattnor ventis, a summis cœlorum usque ad terminos eorum (Matt. 24, 31).
4. “Death and Nature shall stand aghast, when the creature shall rise again to answer to the Judge.”

   Death shall shrink and Nature quake When all creatures shall awake, Answer to their God to make.

   —Dean Alford

   Et dedit mare mortuos qui in eo erant: et mors et infernus dederunt mortuos suos qui in ipsis erant; et judicatum est de singulis secundum opera ipsorum (Apoc. 20, 13).
5. “The written Book shall be brought forth, in which all is contained whence the world is to be judged.”

   Then the volume shall be spread And the writing shall be read Which shall judge the quick and dead.

   —Isaac Williams

   Liber: Et vidi mortuos magnos et pusillos stantes in conspectu throni, et libri aperti sunt; et alius liber apertus est, qui est vitæ; et judicati sunt mortui ex his quæ scripta erant in libris secundum opera ipsorum (Apoc. 20, 12). The “Book” is the Book of Life which contains a most detailed record of each one’s life, even of his most secret thoughts and idle words.
6. “When therefore the Judge shall be seated, whatsoever is hidden shall be brought to light; nothing shall remain unpunished.”

   When the Judge His place has ta’en All things hid shall be made plain, Nothing unavenged remain.

   —Abp. Trench

   With this stanza the epic or narrative part of the hymn closes, the remaining stanzas are lyric in character.
7. “What shall I, wretched, then say? What patron shall I entreat, when even the just shall hardly be without anxiety?”

   What shall wretched I then plead, Who for me shall intercede, When the righteous scarce is freed?

   —Isaac Williams

   Patronus, advocate, counsel. Cum vix justus: Et si justus vix salvabitur, impius et peccator ubi parebunt? (I Peter 4, 18).
8. “King of awful majesty, who savest freely those who are to be saved, save me, O Fount of mercy.”

   King of dread, whose mercy free Saveth those that saved shall be, Fount of pity, pity me.

   —Lord Lindsey

   Salvandos: Read the articles on Elect, Salvation, and parts of the articles on Grace, in the Cath. Encycl.
9. “Remember, O loving Jesus, that for my sake Thou didst come upon earth: let me not, then, be lost on that day.”

   Jesus, ‘twas my debt to pay Thou didst wend Thy weary way; Keep me on that dreadful day.

   —Messenger of the Sacred Heart, England

   Tuæ viæ: Christ’s whole life on earth,— “From the poor manger to the bitter cross.” Ne me perdas: Quia quos dedisti mihi, non perdidi ex eis quemquam (John 18, 9).
10. “Seeking me Thou sattest weary; suffering the Cross, Thou didst redeem me; let not so great a labor be in vain.”

    Weary satst Thou seeking me, Diedst redeeming on the tree; Not in vain such toil can be.

    —Mrs. E. Charles

    Sedisti lassus: Jesus was often weary seeking the lost sheep of the house of Israel, but the poet here undoubtedly had in mind the touching picture of Our Lord resting at Jacob’s well, and awaiting the Samaritan woman (John 4, 6). Dr. Johnson could not repeat this touching verse without shedding tears.
11. “Just Judge of vengeance, grant the gift of pardon ere the day of accounting.”

    Thou just Judge of wrath severe, Grant my sins remission here, Ere Thy reckoning day appear.

    —Dean Alford

    Ultionis: Mea est ultio, et ego retribuam in tempore (Deut. 32, 35).
12. “I groan like one condemned; my face reddens with guilt; the suppliant spare, O God.”

    Sighs and tears my sorrow speak, Shame and grief are on my cheek, Mercy, mercy, Lord, I seek.

    —Dr. Schaff

    Reus is here taken in the sense of one condemned rather than one accused, as the line would seem to imply.
13. “Thou who didst absolve Mary, and didst hearken to the thief, to me also Thou hast given hope.”

    Thou who Mary didst forgive And who badst the robber live, Hope to me dost also give.

    —Abp. Trench

    Mariam absolvisit: Mary Magdalen, who, whether named or not, is the sinner referred to by the four Evangelists; Matt. 26, 7; Mark 14, 3; Luke 7, 48; 10, 38-42; John 23, 2-3. Latronem: the penitent thief. Et dicebat ad Jesum: Domine, memento mei, cum veneris in regnum tuum. Et dixit illi Jesus: Amen dico tibi, hodie mecum eris in paradiso (Luke 23, 42-43).
14. “Unworthy are my prayers; but do Thou who art good benignly grant that I burn not in everlasting fire.”

    Though my prayers deserve no hire, Yet good Lord, grant my desire, I may ‘scape eternal fire.

    —James Dymock

15. “Amid Thy sheep appoint me a place, and separate me from the goats, placing me at Thy right hand.”

    Mid Thy sheep place command, From the goats far off to stand, Set me, Lord, at Thy right hand.

    —Abp. Trench

    Et statuit oves quidem a dextris suis, hœdos autem a sinistris (Matt. 25, 33).
16. “The accused having been silenced and given over to the bitter flames, call me with the blessed.”

    When the curst are put to shame, Cast into devouring flame, With the blest then call my name.

    —Dr. Schaff

    Confutatis: The wicked will be silenced when they hear from the lips of Our Lord: Amen, dico vobis, quamdiu non fecistis uni de minoribus his, nec mihi fecistis (Matt. 25, 45).
17. “Kneeling and prostrate I pray, with a heart contrite as though crushed to ashes; have a care of my last hour.”

    Contrite, suppliant, I pray, Ashes on my heart I lay; Care Thou for me on that day.

    —Mrs. E. Charles

    Contritum, utterly crushed.
18. “Doleful shall be that day on which guilty man shall rise from the glowing embers to be judged: spare him, then, O God. Merciful Jesus, Lord, grant them rest.”

    Full of tears the day shall prove When from ashes rising move To the judgment guilty men: Spare, Thou God of mercy, then. Lord, all-pitying, Jesu Blest, Grant them Thine eternal rest.

    —Isaac Williams