Tuesday, October 9, 2012 - Litany Lane Blog:
Plague, Psalm 139, Luke 10:38-42, St Denis, The Fourteen Holy Helpers, Basilica of the Vierzehnheiligen
Good Day Bloggers! Plague, Psalm 139, Luke 10:38-42, St Denis, The Fourteen Holy Helpers, Basilica of the Vierzehnheiligen
Wishing everyone a Blessed Week!
Year of Faith - October 11, 2012 - November 24, 2013
P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.
We are all human. We all experience birth, life and death. We all have
flaws but we also all have the gift knowledge and free will as well,
make the most of it. Life on earth is a stepping to our eternal home in
Heaven. Its your choice whether to rise towards eternal light or lost to
eternal darkness. Material items, though needed for sustenance and
survival on earth are of earthly value only. The only thing that passes
from this earth to Purgatory and/or Heaven is our Soul, our Spirit...it's God's perpetual
gift to us...Embrace it, treasure it, nurture it, protect it...
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
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Today's Word: plague plague [pleyg]
Origin: 1350–1400; Middle English plage < Latin plāga stripe, wound, Late Latin: pestilence
noun
1. an epidemic disease that causes high mortality; pestilence.
2. an infectious, epidemic disease caused by a bacterium, Yersinia pestis, characterized by fever, chills, and prostration, transmitted to humans from rats by means of the bites of fleas. Compare bubonic plague, pneumonic plague, septicemic plague.
3. any widespread affliction, calamity, or evil, especially one regarded as a direct punishment by God: a plague of war and desolation.
4. any cause of trouble, annoyance, or vexation: Uninvited guests are a plague.
verb (used with object)
5. to trouble, annoy, or torment in any manner: The question of his future plagues him with doubt.
6. to annoy, bother, or pester: Ants plagued the picnickers.
7. to smite with a plague, pestilence, death, etc.; scourge: those whom the gods had plagued.
8. to infect with a plague; cause an epidemic in or among: diseases that still plague the natives of Ethiopia.
9. to afflict with any evil: He was plagued by allergies all his life.
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Today's Old Testament Reading - Psalms 139:1-3, 13-15
1 [For the choirmaster Of David Psalm] Yahweh, you examine me and know me,2 you know when I sit, when I rise, you understand my thoughts from afar.
3 You watch when I walk or lie down, you know every detail of my conduct.
13 You created my inmost self, knit me together in my mother's womb.
14 For so many marvels I thank you; a wonder am I, and all your works are wonders. You knew me through and through,
15 my being held no secrets from you, when I was being formed in secret, textured in the depths of the earth.
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Today's Gospel Reading - Luke 10:38-42
In the course of their journey he came to a village, and a woman named Martha welcomed him into her house. She had a sister called Mary, who sat down at the Lord's feet and listened to him speaking.
Now Martha, who was distracted with all the serving, came to him and said, 'Lord, do you not care that my sister is leaving me to do the serving all by myself? Please tell her to help me.' But the Lord answered, 'Martha, Martha,' he said, 'you worry and fret about so many things, and yet few are needed, indeed only one. It is Mary who has chosen the better part, and it is not to be taken from her.'
Now Martha, who was distracted with all the serving, came to him and said, 'Lord, do you not care that my sister is leaving me to do the serving all by myself? Please tell her to help me.' But the Lord answered, 'Martha, Martha,' he said, 'you worry and fret about so many things, and yet few are needed, indeed only one. It is Mary who has chosen the better part, and it is not to be taken from her.'
Reflection
• Context. The journey of Jesus, undertaken in 9, 51, is surrounded by particular encounters, among which with the Doctors of the Law (10, 25-37), that precedes the encounter with Martha and Mary (vv. 38-42). Above all, there is a doctor of the Law who asks Jesus a question and that for the reader it becomes a convenient occasion to discover how eternal life is inherited or gained which is intimacy with the Father. One can have access to eternal life by participating in the mission of Jesus, the first one sent who has shown us God’s mercy fully (v. 37). In Jesus the Father has become close to men, he has shown his paternity in a tangible way. At the end of the encounter the expression that Jesus addresses to the Doctor of the Law and to every reader is crucial: “Go, and do the same yourself” (v. 37). To become a neighbour, to get close to others as Jesus did makes us become instruments to show in a living way the merciful love of the Father. This is the secret key to enter into eternal life.
• Context. The journey of Jesus, undertaken in 9, 51, is surrounded by particular encounters, among which with the Doctors of the Law (10, 25-37), that precedes the encounter with Martha and Mary (vv. 38-42). Above all, there is a doctor of the Law who asks Jesus a question and that for the reader it becomes a convenient occasion to discover how eternal life is inherited or gained which is intimacy with the Father. One can have access to eternal life by participating in the mission of Jesus, the first one sent who has shown us God’s mercy fully (v. 37). In Jesus the Father has become close to men, he has shown his paternity in a tangible way. At the end of the encounter the expression that Jesus addresses to the Doctor of the Law and to every reader is crucial: “Go, and do the same yourself” (v. 37). To become a neighbour, to get close to others as Jesus did makes us become instruments to show in a living way the merciful love of the Father. This is the secret key to enter into eternal life.
• Listening to the Word. After this encounter with an expert of the Law, while he is on the way, Jesus enters into a village and is welcomed by old friends: Martha and Mary. Jesus is not only the first one sent by the Father but he is also the one who gathers together men and in our case the members of the house of Bethany, in so far as he is the only Word of the Father. If it is true that there are many services to be carried out, welcoming, attention to the needs of others, and even more it is true that what is irreplaceable is listening to the Word. The account that Luke gives is a real episode and at the same time an ideal. It begins with the welcome of Martha (v. 38), then, it sketches Mary with an attitude typical of the disciple, sitting at the feet of Jesus and totally attentive to listen to his Word. This attitude of Mary is extraordinary because in Judaism at the time of Jesus it was not permitted for a woman to go to the school of a Teacher, a Master. Up until now we have a harmonious picture: the welcome of Martha, the listening of Mary. But soon the welcome of Martha will be transformed into super activism: the woman is “pulled”, divided by the multiple services; she is so absorbed that she is unable to control the domestic services. The great amount of activities, understandable for such a guest, becomes however, disproportionate so much so as to prevent her living what is essential precisely in the time that Jesus is present in her house. Her worry or concern is legitimate, but then it becomes anguish, a state of mind that is not convenient when a friend is welcomed.
• Relate service to listening. Her service of acceptance, of welcome is very positive but it is detrimental because of this state of anxiety with which she carries it out. The Evangelist makes the reader glimpse to show that there is no contradiction between the ‘diaconia’ of the table and that of the Word, but he wants to suggest that the service should be related to listening. Because she did not relate the spiritual attitude of service to that of listening, Martha feels that she has been abandoned by her sister, but instead, of dialoguing with Mary, she complains with the Master. Trapped in her solitude she goes against Jesus who seems to be indifferent to her problem (“Lord do you not care”...) and then with the sister, (“that my sister is leaving me to do the serving all by myself?”). In his response Jesus does not reproach her, nor criticize her, but he tries to help Martha to recover that which is essential at that moment: listening to the Master. He invites her to choose that part, unique and a priority that Mary has spontaneously taken. The episode invites us to consider a danger which is always frequent in the life of Christians: anxiety, worry, super activism that can isolate us from communion with Christ and with the community. The danger is more underhanded because frequently the material concerns or worries carried out with anxiety, we consider them a form of service. What presses Luke is that in our communities the priority that should be given to the Word of God, and to listen to it, should not be neglected. Before serving the others, the relatives, and the ecclesial community it is necessary to be served by Christ with His Word of grace. And thus immersed in the daily tasks, like Martha, we forget that the Lord desires to take care of us... It is necessary, instead, to place in Jesus and in God all our concerns and worries.
Personal questions•
Do you know how to relate service to listening to the Word of Jesus? Or
rather do you allow yourself to be taken up by anxiety because of the
multiple things to be done?
• Have you understood that before serving you have to accept to be served by Christ? Are you aware that your service becomes divine only if previously you will have accepted Christ and his word?
• Have you understood that before serving you have to accept to be served by Christ? Are you aware that your service becomes divine only if previously you will have accepted Christ and his word?
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
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Featured Item of the Day from Litany Lane
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Saint of the Day: St. Denis
Feast Day: October 9
Patron Saint: Helper against headache, trouble of conscience and faith, patron of France and Paris, former patron of the Carolingian dynasty.
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| St Denis, Bishop of Paris |
According to related legends, a martyrium was erected on the site of his grave. The high altars of the churches later built on the site were said to stand immediately above the martyrium of St. Denis. Soon it became the abbey church of St Denis, a growing monastic complex and the first Gothic church in the world. The church became a place of pilgrimage and the burial place of the French Kings, with nearly every king from the 10th to the 18th centuries being buried there, as well as many from previous centuries. In the 12th century the Abbot Suger rebuilt portions of the abbey church using innovative structural and decorative features that were drawn from a number of other sources. The basilica's 13th century nave is also the prototype for the Rayonnant Gothic style, and provided an architectural model for cathedrals and abbeys of northern France, England and other countries. Inthe Late 20th century, Basilica St. Denis rose to the status of a Cathedral.
Saint Denis is venerated in the Roman Catholic Church as patron of Paris, France and as one of the Fourteen Holy Helpers. The medieval and modern French name "Denis" derives from the ancient name Dionysius.
Life
Beheading of Denis and of his companions, tympanum of the north portal of the Basilica of St Denis.
Martyrdom
Denis, having alarmed the pagan priests by his many conversions, was executed by beheading on the highest hill in Paris (now Montmartre), which was likely to have been a druidic holy place. The martyrdom of Denis and his companions is popularly believed to have given it its current name, derived from the Latin mons martyrium "The Martyrs' Mountain", although in fact the name is more likely to derive from mons mercurei et mons martis, Hill of Mercury and Mars. After his head was chopped off, Denis is said to have picked it up and walked ten kilometres (six miles) from the summit of Mont Mars (now Montmartre), preaching a sermon the entire way, making him one of many cephalophores in hagiology. Of the many accounts of this martyrdom, this is noted in detail in the Golden Legend and in Butler's Lives Of The Saints. The site where he stopped preaching and actually died was marked by a small shrine that developed into the Saint Denis Basilica, which became the burial place for the kings of France. Another account has his corpse being thrown into the Seine, but recovered and buried later that night by his converts.Veneration
Late Gothic statue of Saint Denis, limestone, formerly polychromed (Musée de Cluny)
In time, the "Saint Denis", often combined as "Montjoie! Saint Denis!" became the war-cry of the French armies. The oriflamme, which became the standard of France, was the banner consecrated upon his tomb. His veneration spread beyond France when, in 754, Pope Stephen II, who was French, brought veneration of Saint Denis to Rome. Soon his cultus was prevalent throughout Europe. Abbot Suger removed the relics of Denis, and those associated with Rustique and Eleuthére, from the crypt to reside under the high altar of the Saint-Denis he rebuilt, 1140-44. The feast of Saint Denis was added to the Roman Calendar in the year 1568 by Pope Pius V, though it had been celebrated since at least the year 800. St Denis' feast day is celebrated on October 9.
In traditional Catholic practice, Saint Denis is honoured as one of the Fourteen Holy Helpers. Specifically, Denis is invoked against diabolical possession and headaches and with Sainte Geneviève is one of the patron saints of Paris.
Companions
Last Communion and Martyrdom of Saint Denis, by Henri Bellechose, 1416, which shows the martyrdom of both Denis and his companions
Confusion with Dionysus the Areopagite
Since at least the ninth century, the legends of Dionysus the Areopagite and Denis of Paris have been often confused. Around 814, Louis the Pious brought certain writings attributed to Dionysus the Areopagite to France, and since then it became common among the French legendary writers to argue that Denis of Paris was the same Dionysus who was a famous convert and disciple of Saint Paul. The confusion of the personalities of Saint Denis, Dionysus the Areopagite, and pseudo-Dionysius the Areopagite, the author of the writings ascribed to Dionysius brought to France by Louis, was initiated through an Areopagitica written in 836 by Hilduin, Abbot of Saint-Denis, at the request of Louis the Pious. "Hilduin was anxious to promote the dignity of his church, and it is to him that the quite unfounded identification of the patron saint with Dionysius the Areopagite and his consequent connexion with the apostolic age are due." Hilduin's attribution had been supported for centuries by the monastic community at Abbey of Saint-Denis and one of origins of their pride. In Historia calamitatum, Pierre Abelard gives a short account of the strength of this belief and the monastery's harsh opposition to challenges to their claim. Abelard jokingly pointed out a possibility that the founder of the Abbey could have been another Dionysius, who is mentioned as Dionysius of Corinth by Eusebius. This irritated the community so much that eventually Abelard left in bitterness. As late as the sixteenth century, scholars might still argue for an Eastern origin of the Basilica of Saint-Denis: one was Godefroi Tillman, in a long preface to a paraphrase of the Letters of the Areopagite, printed in Paris in 1538 by Charlotte Guillard. Historians today do not dispute this point.Depiction in art
Denis' headless walk has led to his being depicted in art decapitated and dressed as a Bishop, holding his own mitred head in his hands. Handling the halo in this circumstance poses a unique challenge for the artist. Some put the halo where the head used to be; others have Saint Denis carrying the halo along with the head. Even more problematic than the halo was the issue of how much of his head Denis should be shown carrying. Throughout much of the Middle Ages, the Abbey of St Denis and the canons of Notre-Dame Cathedral were in dispute over ownership of the saint's head. The Abbey claimed that they had the entire body, whilst the Cathedral claimed to possess the top of his head which, they claimed, had been severed by the executioner's first blow.Thus while most depictions of St Denis show him holding his entire head, in others, the patrons have shown their support for the Cathedral's claim by depicting him carrying just the crown of his skull, as, for example in the mid 13th century window showing the story at Le Mans Cathedral (Bay 111).References
- Drinkwater, J.F. (1987). The Gallic Empire : separatism and continuity in the north-western provinces of the Roman Empire, A.D. 260-274. Stuttgart: Franz Steiner Verlag Wiesbaden. ISBN 3-515-04806-5.
- Gregory of Tours (1988). Glory of the martyrs. Raymond Van Dam, trans. Liverpool: Liverpool University Press. ISBN 0-85323-236-9.
- Lacaze, Charlotte (1979). The "Vie de Saint Denis" Manuscript. New York: Garland.
- Van Dam, Raymond (1985). Leadership and community in late antique Gaul. Berkeley: University of California Press. ISBN 0-520-05162-9.
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Today Snippet: The Fourteen Holy Helpers
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| The Fourteen Holy Helpers |
The Fourteen Holy Helpers are a group of saints venerated together in Roman Catholicism because their intercession is believed to be particularly effective, especially against various diseases. This group of Nothelfer ("helpers in need") originated in the 14th century at first in the Rhineland, largely as a result of the epidemic (probably of bubonic plague) that became known as the Black Death.
The Black Death was one of the most devastating pandemics in human history, peaking in Europe between 1348 and 1350. Although there were several competing theories as to the etiology
of the Black Death, recent analysis of DNA from victims in northern and
southern Europe indicates that the pathogen responsible was the Yersinia pestis bacterium, which causes the Bubonic plague, although these were different, previously unknown ancestral variants of those identified in the 20th century.
The Black Death is thought to have started in China or central Asia, before spreading west. It is estimated to have killed 25 million people or 30% of the population of China. The plague then travelled along the Silk Road and reached the Crimea by 1346. From there, it was probably carried by Oriental rat fleas living on the black rats that were regular passengers on merchant ships.
Spreading throughout the Mediterranean and Europe, the Black Death is estimated to have killed 30–60 percent of Europe's population. All in all, the plague reduced the world population from an estimated 450 million to between 350 and 375 million in the 14th century.
The aftermath of the plague created a series of religious, social and
economic upheavals which had profound effects on the course of European history. It took 150 years for Europe's population to recover. The plague reoccurred occasionally in Europe until the 19th century.
History of veneration
Devotion to the fourteen "Auxiliary Saints" began in Rhineland, now part of Germany, in the time of the Black Death.
At the heart of the fourteen were three virgin martyrs:
| Sankt Margaretha mit dem Wurm, Sankt Barbara mit dem Turm, Sankt Catharina mit dem Radl, das sind die heiligen drei Madl. |
Saint Margaret with the dragon Saint Barbara with the tower Saint Catherine with the wheel those are the three holy maids. |
As the other saints began to be invoked along with these three virgin
martyrs, they were represented together in works of art. Popular
veneration of these saints often began in a monastery that held their relics. All of the saints except Giles were accounted martyrs.
Saint Christopher and Saint Giles were invoked against the plague itself. Saint Denis was prayed to for relief from headache, Saint Blaise for ills of the throat, Saint Elmo, for abdominal maladies, Saint Barbara for fever, and Saint Vitus against epilepsy. Saint Pantaleon was the patron of physicians, Saint Cyriacus
invoked against temptation on the deathbed, and Saints Christopher,
Barbara, and Catherine for protection against a sudden and
unprovided-for death. Saint Giles was prayed to for a good confession, and Saint Eustace
as healer of family troubles. Domestic animals were also attacked by
the plague, and so Saints George, Elmo, Pantaleon, and Vitus were
invoked for their protection. Saint Margaret of Antioch is the patron of safe childbirth.
As the saints' joint cultus spread in the fifteenth century, Pope Nicholas V attached indulgences to devotion of the Fourteen Holy Helpers, though these no longer apply.
While each had a separate feast day, the Fourteen Holy Helpers were in
some places celebrated as a group on 8 August, but this celebration
never became part of the General Roman Calendar for universal veneration. When that calendar was revised in 1969,
the individual celebrations of St Barbara, St Catherine of Alexandria,
St Christopher, and St Margaret of Antioch were dropped, but in 2004 Pope John Paul II reinstated the 25 November optional memorial of Catherine of Alexandria, whose voice was heard by Saint Joan of Arc. The individual celebrations of all fourteen are included in the General Roman Calendar as in 1954, the General Roman Calendar of Pope Pius XII and the General Roman Calendar of 1962.
The Fourteen Holy Helpers
| Name (Alternate) | Feast day | Patronage |
|---|---|---|
| St Agathius (Acacius) | 8 May | Against headache |
| St Barbara | 4 December | Against fever and sudden death |
| St Blaise (Blase, Blasius) | 3 February | Against illness of the throat and for protection of domestic animals |
| St Catherine of Alexandria | 25 November | Against sudden death |
| St Christopher (Christophorus) | 25 July | Against bubonic plague and dangers while traveling |
| St Cyriacus | 8 August | Against temptation on the death-bed |
| St Denis (Dionysius) | 9 October | Against headache |
| St Erasmus (Elmo) | 2 June | Against intestinal ailments |
| St Eustace (Eustachius, Eustathius) | 20 September | Against family discord |
| St George (Georgius) | 23 April | For the health of domestic animals |
| St Giles (Aegidius) | 1 September | Against plague, for a good confession, and for cripples, beggars and blacksmiths |
| St Margaret of Antioch | 20 July | During childbirth, and escape from devils |
| St Pantaleon (Panteleimon) | 27 July | For physicians, and against cancer & tuberculosis |
| St Vitus (Guy) | 15 June | Against epilepsy, lightning and for protection of domestic animals |
The Basilica of the Vierzehnheiligen
The Basilica of the Fourteen Holy Helpers (also Basilika Vierzehnheiligen) is a church located near the town of Bad Staffelstein near Bamberg, in Bavaria, southern Germany. The late Baroque-Rococo basilica, designed by Balthasar Neumann, was constructed between 1743 and 1772. It is dedicated to the Fourteen Holy Helpers, a group of saints venerated together in Roman Catholicism, especially in Germany at the time of the Black Death.
The Basilica faces the important German river Main
in Franconia. It sits on a hillside, and on the hillside opposite is
Schloss Banz, a former baroque monastery. Together they are know as the
"Goldene Pforte" or golden portal, an entryway to the historic
Franconian cities upstream... Coburg, Kronach, Kulmbach (each with
enormous castles) and Bayreuth.
The Altar
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| The altar depicts statues of the Fourteen Holy Helpers. |
The fourteen saints represented in the altar are:
- Agathius (or Acacius) (May 8), martyr, invoked against headache
- Barbara (December 4), virgin and martyr, invoked against fever and sudden death
- Blaise (also Blase and Blasius) (February 3), bishop and martyr, invoked against illness of the throat
- Catherine of Alexandria (November 25), virgin and martyr, invoked against sudden death
- Christopher (Christophorus) (July 25), martyr, invoked against bubonic plague
- Cyriacus (Cyriac) (August 8), deacon and martyr, invoked against temptation on the death-bed
- Denis (Dionysius) (October 9), bishop and martyr, invoked against headache
- Erasmus (Elmo) (June 2), bishop and martyr, invoked against intestinal ailments
- Eustachius (Eustace, Eustathius) (September 20), martyr, invoked against family discord
- George (April 23), soldier-martyr, for the health of domestic animals
- Giles (Aegidius) (September 1), hermit and abbot, invoked against plague, for a good confession
- Margaret of Antioch (July 20), virgin and martyr, invoked in childbirth
- Pantaleon (July 27), bishop and martyr, for physicians
- Vitus (also known as Saint Guy) (June 15), martyr, invoked against epilepsy
The Legend of Building the Basilica
On 24 September 1445, Hermann Leicht, the young shepherd of a nearby
Franciscan monastery, saw a crying child in a field that belonged to the
nearby Cistercian monastery
of Langheim. As he bent down to pick up the child, it abruptly
disappeared. A short time later, the child reappeared in the same spot.
This time, two candles were burning next to it. In June 1446, the Leicht
saw the child a third time. This time, the child bore a red cross on
its chest and was accompanied by thirteen other children. The child
said: "We are the fourteen helpers and wish to erect a chapel here,
where we can rest. If you will be our servant, we will be yours!"
Shortly after, Leicht saw two burning candles descending to this spot.
It is alleged that miraculous healings soon began, through the
intervention of the fourteen saints.
The Cistercian brothers to whom the land belonged erected a chapel,
which immediately attracted pilgrims. An altar was consecrated as early
as 1448. Pilgrimages to the Vierzehnheiligen continue to the present day between May and October.
Literary Depiction of the Fourteen Helpers in Culture
One of the most famous group depictions of the "Fourteen Saints" is a 1503 altarpiece by Matthias Grünewald for the monastery in Lichtenfels in Upper Franconia.
The "fourteen angels" of the lost children's prayer in Engelbert Humperdinck's fairy opera, 'Hansel and Gretel', are the Fourteen Holy Helpers. The English words are familiar:
When at night I go to sleep,
Fourteen angels watch do keep,
Two my head are guarding,
Two my feet are guiding;
Two upon my right hand,
Two upon my left hand.
Two who warmly cover
Two who o'er me hover,
Two to whom 'tis given
To guide my steps to heaven.
The Four Holy Marshals
Comparable to the cult of the Fourteen Holy Helpers are the Four
Holy Marshals: Saint Quirinus of Neuss, Saint Anthony the Great, Pope Cornelius, and Saint Hubert, who were also venerated in the Rhineland as "Marshals of God." especially at Cologne, Liège, Aachen, and Eifel. They were invoked against diseases and epidemics during the Middle Ages. They are They are conceived as standing particularly close to throne of God, and thus powerful intercessors.
Evidence of their cult is testified by documentation dating from
1478; however, the joint cult of these four saints may have existed
earlier. The cult reached its high point in the fifteenth and sixteenth centuries and diminished by the seventeenth. There were churches dedicated to them at Hüngersdorf, Schleiden, and in the Mariwald.
The Four Holy Marshals are:
| Name (Alternate) | Feast day | Patronage | |
|---|---|---|---|
| St Quirinus of Neuss (Quirin) | March 30, April 30 | Against smallpox and goiter | |
| St Hubertus(Hubert) | November 3 | Against rabies and dog bites | |
| St Cornelius | September 16 | Against cramps and epilepsy | |
| St Anthony the Great(Antonius, Antony) | January 17 | invoked against the plague |
Each saint has its own particular place of special veneration: St Anthony was venerated at Cologne, St Hubertus at St-Hubert in the Ardennes, St Cornelius at Aachen, and St Quirinus at Neuss.
References
- Basilika Vierzehnheiligen http://www.vierzehnheiligen.de/
- Hammer, Bonaventure (1995). "The Fourteen Holy Helpers".
- See Roman Missal: original edition of Pope Pius V (reproduced in Missale Romanum – Editio Princeps, Libreria Editrice Vaticana, 1998, ISBN 88-209-2547-8)
- Jones, G. R. (9 April 2004). "8 August is the feast of...". Saints at a Glance.
- "When at Night I Go to Sleep". The Hymns and Carols of Christmas.
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