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M. G. Logutova
THE PRAYER ADORO TE IN CRUCE PENDENTEM IN THE HELMSTEDT COLLECTION CODICES from the Herzog August Bibliothek, Wolfenbuttel, Germany
We know of many prayer texts that start with Adoro te. The prayer Adoro te devote latens Deitas attributed by rubrics to Thomas Aquinas was said rather frequently (Axters 1946: 284-285). Some prayers to the Virgin Mary started with Adoro te (Axters 1946: 271272). The prayer Adoro te in cruce pendentem treated here appears in manuscripts dated from the 9th to 16th century(Axters 1946: 272273; Brown 2007: 168-169). In England and France of the 9th century, there existed a compilation of 15 appeals Adoro te which glorified Christ since the creation of the world and till the Last Judgement. In the end of the 10th century, the last six appeals connected with Crucifixion and descent into Hell formed a prayer read in Church on the Holy Friday before the Cross after two initial penitential psalms. Later, those six invocations gained quite an autonomous life as a general prayer for individual devotion to be said throughout the year. The text varied, but the invocations were ordinarily expressed as individual petitions made on behalf of the person praying (Brown 2007: 169).
Dr. Heimerl was right to suppose that an adequate concept of medieval religiosity could be obtained only by exploring the books of prayers in their integrity and not separate prayers (Heimerl 1952: 3). Thus, when studying a certain prayer, it is advisable to regard it in the context of the whole content of the prayer books where it appears. The prayer Adoro te in the late Middle Ages can be observed in the prayer books of the Herzog August Bibliothek (HAB) Helmstedt collection. This homogeneous collection comprises one thousand five hundred manuscripts (Heinemann 1884-1888) as they came to the library in 1572 from secularized Low Saxon cloisters (Milde 1972: XV-XX).
Adoro te is the most frequent prayer in the prayer books of the Helmstedt collection. We find it in 20 codices, three of them containing it twice; therefore, totally there are 23 copies of this oration. For comparison, here is a number of copies of some other popular prayers of the late Middle Ages: Summe sacerdos occurs 8 times in the manuscripts of the collection, O intemerata: 5, Obsecro
te ut passio tua: 4, De dorne Kronen: 4, and Anima Christi: 3 times. One manuscript with Adoro te dates back to the 13th century (HAB ms. 1222 Helmst., f. 6v, f. 135), and another to the 14th century (HAB ms. 1438 Helmst., f. 19). 18 codices containing this prayer were created in the 15th century. In the manuscripts of the Helmstedt collection there are orations consisting of the three (HAB ms. 1147 Helmst., f. 57), five1, six (HAB ms. 1222 Helmst. f. 135) and seven segments2 in different arrangements, although there also exist 10-segment prayers (Brown 2007: 169). In the 15th century manuscripts the number of appeals was usually seven: six traditional and one supplementary address:
O domine ihesu xpiste adoro te in cruce pendentem coronam spineam in capite portantem. Deprecor te vt tua crux liberet me ab angelo percuciente. Amen. Pater noster.
O domine ihesu xpiste adoro te in cruce vulneratum felle et aceto potatum Deprecor te vt tua vulnera sint remedium anime mee. Amen. Pater noster.
O domine ihesu xpiste oro te propter illam amaritudinem passionis tue quam pro me misero sustinuisti in cruce maxime tunc quando nobilissima anima tua egressa est de corpore tuo miserere anime mee in egressu suo. Amen. Pater noster.
O domine ihesu xpiste adoro te in sepulchro positum mirra et aromatibus conditum. Deprecor te vt tua mors sit vita mea. Amen. Pater noster.
O domine ihesu xpiste pastor bone iustos conserua peccatores iustifica et omnibus fidelibus defunctis miserere et propicius esto michi peccatori. Amen. Pater noster.
O domine ihesu xpiste adoro te descendentem ad inferos liberantemque captiuos. Deprecor te ne permittas me illuc intrare.
O domine ihesu xpiste adoro te resurgentem a mortuis ascendentem in celum sedentemque ad dexteram patris. Deprecor te miserere mei. Amen3.
1 HAB ms. 1222 Helmst., f. 67v; HAB ms. 1140 Helmst., f. 93v, 94v; HAB ms. 1182 Helmst., f. 98-98v; HAB ms. 1278 Helmst., f. 49; HAB ms. 1279 Helmst., f. 332.
2 HAB ms. 1086 Helmst., f. 44-45; HAB ms. 1142 Helmst., f. 62-62v; HAB ms. 1227 Helmst., f. 149; HAB ms. 1228 Helmst., f. 265v-267; HAB ms. 1245 Helmst., f. 50-50v; HAB ms. 1246 Helmst., f. 103, 123v-124v; HAB ms. 1279 Helmst., f. 247v-248; HAB ms.1313 Helmst., f. 5v; HAB ms.1202 Helmst., f. 76; HAB ms. 1246 Helmst., f. 123v-124v; HAB ms. 1296 Helmst., f. 26v; HAB ms. 1307 Helmst., f. 149v; HAB ms.1371 Helmst., f. 6v; HAB ms.1412 Helmst., f. 123v-124v.
3 In: Liber precum. Vollstandige Facsimile-Ausgabe der Handschrift Ms.
Seven-segment prayers consist, in fact, of six invocations (Domine Ihesu Christe adoro te) and an additional entreaty inserted, though not necessarily, between the second (Suffering on the Cross) and the third (Entombment) appeal. This additional segment concerns the last instant of Christ's life. Focused on the moment of Christ's death, it fittingly complements the other six:
O Domine Ihesu Christe, te deprecor propter illam amaritudinem Passionis tuae quam pro me miserrimo sustinuisti in cruce, maxime quando nobilissima anima tua egressa est de corpore tuo: miserere anime mee in egressu suo. Amen (Brown 2007: 170).
Adoro te appears in the Helmstedt collection in Latin (10 copies)4 and in Low German (Plattdeutsch, 13 copies)5. In one of the codices it is recorded twice: one copy is in Latin and the other is in Low German (HAB ms. 1140 Helmst., f. 93v (lat.), f. 94v (pltd)). Another manuscript has two of them: both are in Latin (HAB ms. 1222 Helmst., f. 67 v, f. 135); and a third manuscript contains two copies in Low German (HAB ms. 1279 Helmst., f. 247v, f. 332).
Sometimes Adoro te was accompanied by supplementary prayers. One of them addressed God the Father6. Another one tells us that Christ revealed the mystery of his Passions to Saint Gregory the Great: "Domine ihesu xpiste fili dei viui qui sanctissime passionis tue misterium beato gregorio famulo tuo mirabiliter reuelasti ..." (HAB ms. 1222 Helmst., f. 135v). The rubrics often attributed the prayer Adoro te to this Pope and recommended to recite it before the
Lat.0.v.I.206 der Russischen Nationalbibliothek in St. Petersburg. Graz, Akad. Dr.- u.Verl.-Anst., 2003, f. 87-88. Kommentarband Margarita G. Logutova, James H. Marrow.
4 HAB ms. 1140 Helmst., f. 93v; HAB ms. 1147 Helmst., f. 57; HAB ms. 1202 Helmst., f. 76; HAB ms. 1222 Helmst., f. 67v, 135-135; HAB ms. 1296 Helmst., f. 26v; HAB ms. 1307 Helmst., f. 149v; HAB ms. 1371 Helmst., f. 6v; HAB ms. 1412 Helmst., f. 123v-124v; HAB ms. 1438 Helmst., f. 19.
5 HAB ms. 1086 Helmst., f. 44-45; HAB ms. 1140 Helmst., f.94v; HAB ms. 1142 Helmst., f. 62-62; HAB ms. 1182 Helmst., f. 98-98v; HAB ms. 1227 Helmst., f. 149; HAB ms. 1228 Helmst., f. 265v-266v; HAB ms. 1245 Helmst., f. 50-50v; HAB ms. 1246 Helmst., f. 103; HAB ms. 1272 Helmst., f. 133-135; HAB ms. 1278 Helmst., f. 49; HAB ms. 1279 Helmst., f. 247v-248, f. 331-332; HAB ms. 1313 Helmst., f. 5v.
6 HAB ms. 1222 Helmst., f. 135: "O amantissime domine pater celestis Ego offero te innocentem mortem dulci filij tui ...".
image of Gregory the Great7. The most favorite miniature themes illustrating Adoro te in illuminated prayer books and books of Hours was a picture of the Mass of St. Gregory. While St. Gregory was celebrating the Mass, Christ Himself appeared during the Consecration as a sign of His True Presence in the Eucharist.
A fabulous number of indulgence years was given for reciting this prayer (Swanson 2007: 262-263). Two Helmstedt manuscripts mention the remission of sins granted by Pope Sixtus IV in 1483: the number of 40014 years and 87 days of indulgences is stated in one manuscript (HAB ms. 1313 Helmst., f. 5), and 40014 years and 72 days in the other. In the second case the rubric indicates that all seven orations with Pater noster and Ave Maria said after each of them should be recited with piety, while kneeling before the icon of Pope Gregory:
So dat alle de yennende de leset mit ynnicheit vp oren knyen vor der figuren sancti gregorij. dusse vorscreuen seuen bede vnde so uele pater noster vnde aue maria < ... > de uor dener xl m iar aflates vnde xiiii iar vnde lxxii daghe edictis also bestetiget van dussen vorscreuen vnser hilgen vadere dem pawese sixtolV in den iaren des heren do me scref mcccc vnde lxxxiii (HAB ms. 1142 Helmst., f. 63v).
Complete or abbreviated titles of Pater noster and Ave Maria were usually noted in the end of segments of Adoro te. By reciting those two main Christian prayers, Pater noster and Ave Maria, after each segment the praying person trebled the total number of recited prayers increasing the benefit of the spiritual practice.
The prayer is a genre of medieval literature that was mostly practiced orally. That is why words in the texts often varied and certain fragments and phrases could change their places. The translations of Adoro te into Low German are found in the Helmstedt codices in three versions that differ mainly in verb forms. There are prayers where present participle is used for translation of Latin participium presenti activi:
1) Here ihesu xpiste ich anbede dich an dem cruce hangende vnde de dornen krone uppe dynem houede draghende ich bidde dich dat dyn cruce mich verlose van dem slande engele Amen Pater noster aue maria (HAB ms. 1140 Helmst., f. 94v).
7 HAB ms. 1279 Helmst., f. 331: "Hijr vmme begynnen de vijf bede van sunte Gregorius demen gheren vnde ynnichliken schal spreken vor der figuren ...".
2) Here ihesu xpiste ik anbede dy hangende in dem cruce. vnde de dornen cronen dragende vp dynen houede. Ik bedde dy dat dyn cruce myk lose van dem slanden engele Amen. pater noster qui es Aue maria (HAB ms. 1142 Helmst., f. 62).
In another group of orations, Latin participles are translated with verbs in the second person singular in present indefinite:
3) Here ihesu xpiste ik bede dy an alse du hangedest an dem cruce Vnde eyne dorne cranz droghest an dynen houe Ik bydde dy dat dyn crucze lose my van dem slanden engel Amen pater noster Aue maria (HAB ms. 1086 Helmst., f. 44).
4) Here ihesu xpiste ik bede dy an also du hangest an deme cruce kronen droghest vppe dynem houede Ick bidde dy dat dyn cruce my lose van dem slande enghele amen pater noster aue maria (HAB ms. 1279 Helmst., f. 332).
5) Here ihesu xpiste ik anbede deck in de gestaltnysse alse dü an deme cruce hangest vnde in dynere hovede eyne dorne crone drogest vnde bydde dy dat dyn cruce mek vor lose van dem bosen engele amen vater noster (HAB ms. 1228 Helmst. f. 266-266v).
The third version proposes translation of certain Latin participles with German participles, but some other participles are translated by verbs:
6) Here ihesu xpiste Ik an bede dy hanghende an deme cruce vnde droghest eyne dorne kronen up dynem houede. Ik bidde dy dat dyn cruce my lose uan dem slanden engel amen pater noster aue Maria (HAB ms. 1279 Helmst., f. 247v - 248).
The fact that three of the codices of Helmstedt collection contain two copies of Adoro te may be explained by the characteristic features of German prayer books of the late Middle Ages. Religious life found adequate reflection in prayer books and revealed a spirituality of the time in the closest proximity to reality of all-day life. The most popular books of the time have much more expressive personal features than any other kind of books (Heimerl 1952: 1). They differ in compilation, quantity and composition of prayers, in rubrics (Mecham 2003: 113-128). In time, the attitude towards prayers was changing and new orations appeared. They were written down on blank leaves and on the margins. Prayer books were inherited or given as gifts. New owners added new parts to the initial blocks of the manuscripts. Some German prayer books have more
than ten parts joined to the main text block and written by twenty or even more handwritings8. It is clear that in the newly joined parts, some orations that had already been in the main block could be found. Usually, the identical prayers are in different blocks of the codices and they are written in different hands.9 Only one manuscript from Helmstedt collection is an exception. Just under five segments of a Latin prayer we see its Low German translation written in the same hand. The indulgences are noted in Latin and German accordingly (HAB ms. 1140 Helmst. f. 93v-94 (latin, 5 segments), f 94v-95 (pltd., 5 segments)).
Two tendencies are observed in the prayer practice of Lower Saxony of the 15th century. The traditional Cistercian compassion of Christ's and Virgin Mary's joys and suffering inspired by the mysticism of Saint Bernard was combined with the identification of Christ's suffering during the passion perceived from German mysticism and mostly from Heinrich Seuse. Believers transcend time, space and even gender uniting themselves with Christ thanks to the intercession of Mother of God (Mecham 2005: 153).
The second tendency is connected with spirituality of the Modern Devotion. Since the 1430s, the religious climate in the region had been considerably influenced by the Benedictine monasteries of Bursfelde union and the Augustinian cloisters of the Windesheim congregation as well as houses of Brethren of the common life placed in towns (Busch 1885; Heutger 1975; Bepler 1996: 107-125; Kock 2004: 31-58). Certain prayers and cycles of prayers appear in prayer books where the faithful follow Christ as a model of spiritual perfection accentuating the ethic aspect of His terrestrial life: "In principio misse confitebor et conqueror pio domino nostro mea magna et enormia peccata ante confessionem mea perpetrata meam modicum ut < ...> in virtutibus et propria mortificationem meam tepidam et negligentem <...> ad huc cotidie in omnibus <...> virtutis operibus deficietem dicens ut cogitans in corde (HAB ms. 1266 Helmst. f. 4)."
8 HAB ms. 1202 Helmst. The codex is written by more than 30 handwritings.
9 HAB ms. 1222 Helmst. f. 67v (latin, 5 segments), f. 135 (latin, 7 segments); HAB ms. 1279 Helmst., f. 247v-248 (pltd., 7 segments), f. 331-f. 332 (pltd., 5 segments). There are two orations Adoro te in cruce pendentem in prayer book written in Cologne: The National library of Russia, St. Petersburg, ms. lat. O.v. 1.206, f. 87-88 (latin, 7 segments), f. 206-207v (latin, 5 segments).
The religious life of the late Middle Ages was very personal and prayers reflected its tendency towards subjectivism (Heimerl 1952: 24). The distance between God and man - especially in prayer - was shorter than we usually imagine it (Signori 2005: 118). People addressed God as a friend (amicus, Freund), as a brother (frater, Bruder), as a Father (pater, Vater). Jean Gerson wrote: "What is the oration if not an ascension and elevation of the mind in God by humbe and pious feeling; thus, it occurs when praying we converse with God as with someone familiar and proximate."10
Prayers appealing to Christ prevail in the Helmstedt prayer books. The orations to Maria follow them. The number of prayers to saints is relatively small. More often that anything else there are prayers and cycles of prayers to St. John the Evangelist, St. Anne and St. Mary Magdalene, i.e. to persons closest to Christ during His terrestrial life. The practice of individual prayer was based on meditation, on thinking over the history of Christ's life and that of His surrounding, on feeling and penetrating into His actions and suffering with the whole heart and soul. Rubrics that accompanied prayers constantly recommended reading them with the heart and the mouth, with the voice and the heart: "Ek loue vnde benedyede dy myt herten vnde munde vnde beghere dyner van alle myne crefftem (HAB ms. 1311 Helmst., f. 11v)." In the prayer books from the Helmstedt collection, Latin and German versions of Adoro te were written beside the prayers of Passion,11 among those read before the Communion12, after St. Bernard's lamentation on Christ's Passion and the prayer of Thomas a Kempis13, Dornenkronengebeten14, prayers to parts of Christ's body15 etc.
10 Ioannis Gersonii Opera omnia. Sermo de oratione. Antwerpiae, 1706. Vol. III. Pars. 1. P. 271: "Quid est oratio nisi ascensio vel elevatio mentis in Deum, per pium et humilem affectum; quo fit, ut dum oramus, nos familiari quadam proximate Deo colloquimur".
1 HAB ms. 1086 Helmst., f. 1-43v: "Hjir ghyt an de passi vnde martere vnses heren ihesu cristi de sprek myt Ynnicheyt"; f. 44: "Here ihesu xpiste ik bede dy ...".
12 HAB ms. 1202 Helmst., f. 64-78: "Ante communionem"; f. 76: "Adoro te".
13 HAB ms. 1222 Helmst., f. 57-64: "Planctus Bernardi de passione Domini'; f. 65v: "Scriba Domine ihesu xpiste wulnera tua sanctissima in
corde meo preciossisimo sanguine tuo vt in eis legam tuum amorem tuum dolorem ad contempnendum omnia propter te tuum dolorem ad sub eundum omnia propter te.." (Thomas a Kempis. Opera omnia. Ed. M. J. Pohl.
The long orations destined for reading in the course of several days, such as Orationes of Anselm of Canterburry (Achten 1987: 19), were rather seldom included in prayer books of the 15th century. Cycles and selections of prayers consisting of separate small fragments (Rosenkränzen, Psalters of Virgin Mary, of Saint Anne and Saint Mary Magdalene, prayers to parts of Christ's body, 65 or 100 articles on Christ's life and Passion etc.) were prevalent. Short segments focused on a given episode easily held the attention of the faithful person, let him accurately articulate his petition and turn it to God. The prayer Adoro te has the same structure. Its segments accentuated religious and moral orientation of the texts gathered round it in the prayer books.
The prayer Adoro te in cruce pendentem was created in the 9th century and was being constantly copied during all of the Middle Ages up to the 16th century. In the 15th century it became one of the most often recited prayers in the Northern Germany. The cause probably lies in the subject of the prayer focused on Christ's suffering and the influence of His martyrdom on the spiritual being of the praying person. Some literary merit also played its role - the profoundly expressive phrases of the prayer transmit its content in a precise and accurate way. Adoro te reflected a spiritual necessity of the people of the late Middle Ages. That is why it fitted perfectly in the pool of the 15th century prayers. The connoisseur of medieval piety, sister Imelde Mertens said: "The prayer is an indication of a moral and religious life of an individual as well as of whole people (Mertens 1946: 325)." The statement can be fully applied to the prayer Adoro te in cruce pendentem.
Bibliography
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1 HAB ms. 1202 Helmst. f. 72v: "Salue sanctissimum caput nostri saluatoris ...".
15 HAB ms. 1227 Helmst. f. 142v-148v: "de dorne krone"; f. 149: "ik anbede dy an dem cruce hangende ...".
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