CANTICLE FOR LEIBOWITZ
NOTES AND ANNOTATIONS
|p. 6||Apage Satanas!||Be gone, Satan!|
|p. 6||ex opere operato||"effective by dent of having been performed." Principle of scholastic theology which maintained that the sacraments were efficacious as a consequence of there having been performed in accordance with the principles and practices of the Church. As such the "merit" of the sacrament is unaffected by the virtue or lack of virtue of the priest or individual who administers the sacrament.|
|p. 8||Et ne nos inducas . . .||And lead us not into temptation. From the end of the Our Father (Lord's Prayer)|
|p. 10||Repugnans tibi, ausus sum quaerere quidquid doctius mihi fide, certius spe, aut . . .||Being repugnant to you, I dared to seek whatever appeared to me to be more docile in faith, more certain in hope and more sweet in charity.|
|p. 10||O inscrutabilis Scrutator. . . indignum||O inscrutible judge of souls, whose heart suffers all, if you call me, I should flee to you. If however you do not wish to call unworthy me. . .|
|p. 10||Libere me, Domine . . .||Free me, O Lord, from my vices, so that in my own heart I may be desirous of only Thy will, and be aware of Thy summons.|
|p. 16||"A spiritu fornicationis"||From the spirit of fornication|
|p. 17||"A morte perpetua"||From eternal death|
|p. 17||"Peccatores, te rogamus, audi nos"||We sinners, ask you, hear us|
|p. 27||"Beate Leibowitz, ora pro me"||Blessed Leibowitz, pray for me|
|p. 27||"Sancte Leibowitz, ora pro me"||Saint Leibowitz, pray for me p. 27 "Ut solis tuae voluntatis . . . " [See: note on pg. 10]|
|p. 43||"Benedicamus Domino"||Let us bless the Lord|
|p. 55||"Mandatum novum do vobis . . ."||I give you a new command that you love one another. [John 13: 34]|
|p. 64||"Ecce Inquisitor Curiae. Ausculta et obsequere. Arkos, AOL, Abbas"||Behold the Inquisitor of the Curia [Papal Court] Listen and obey. Arkos, AOL [Abbot of the Order of Liebowitz], Abbot.|
|p. 65||"advocatus diaboli"||devil's advocate. In cases dealing with the miraculous, it was necessary for a member of the examining tribunal to play the role of skeptic. It was his duty to question the validity of the miracle and challenge the credibility of witnesses. This individual was know as the devil's advocate|
|p. 67||"Ecce quam bonum, et quam juncundum"||Behold how good and how delightful [it is for all to live together like brothers]. [Ps 133:1]|
|p. 88||magisterium||Teaching. Refers to the teaching authority of the church|
|p. 95||O God, Thou who strengthened Jacob so that he overcame the angel on the rock. . .||See: Genesis 32:23-32|
|p. 99||"Appropinquat agnis . . . . Alleluia, alleluia"||The pastor of the grazing lambs and sheep approaches
Now all knees be bent [All genuflect]
As Jesus bade Peter to pasture the flock of the Lord
Behold Peter Pontifex Maximus [Supreme Pontiff]
Therefore let the people of Christ rejoice and give thanks to the Lord
For we are instructed by the Holy Spirit
|p. 99||"Sancte pater, ab Sapientia summa petimus ut ille Beatus Leibowitz cujus miracula mirati sunt multi"||Blessed Father, we ask from your highest Wisdom whether this blessed Leibowitz at whose miracles many have wondered|
|p. 100||dulia||The veneration or honor given to the saints and angels as servants of God. As such, it also refers to the proclamation of the church attesting to the worthiness of a saint to receive the veneration of the faithful.|
|p. 100||"Gratissima Nobis causa, fili"||It is a great concern, children|
|p.100||"sub ducatu sancti Spiritus"||under the direction of the Spirit|
|p.100||"miserere nobis"||have mercy on us|
|p.100||"Sancta Dei Genitrix, ora pro nobis. Sancta Virgo virginum, ora pro nobis. . ."||Holy Mother of God, pray for us
Holy Virgin of virgins, pray for us
|p.100||"Omnes sancti Martyres, orate pro nobis"||All holy martyres, pray for us|
|p.100||Veni, Creator Spiritus||"Come, Creator Spirit" is a hymn of intercession, requesting the guidance of the Spirit. The hymn is often attributed to Charlemagne, but it was probably written by St. Gregory the Great.|
|p.100||Surgat ergo Petrus ipse"||Therefore Peter himself arises . . .|
|p. 101||sedarii (pl. of sedarius)||minor clerical official who held a similar function to a medieval page. The word is probably derived from "sedillia," chair or seat. The sedarii may have assisted the priests and ministers to their chairs in the sanctuary of a church, or the it may refer to the servants who carried the papal chair during processions.|
|p. 101||licet adire||permission to proceed|
|p. 101||scala caelestis||chamberlain|
|p. 102||Ecce Petrus Pontifex||Behold Peter Pontifex. "Pontifex" is a Roman imperial title, which was later assumed by the popes. The word pontifex means "bridge fixer", and the emperors and subsequently the popes were refered to as the Pontifex Maximus, the "supreme bridge fixer." The title is essentially a religious appellation. Rivers were thought to form the boundries between the territory of the gods who inhabited the opposing banks and the river itself. Special religious sacrifices were considered necessary to appease the various gods and thus secure a safe bridge and a favorable crossing for the traveller. The priest who preformed these sacrifices was known as a"pontifex".|
|p. 103||Mysticum Christi Corpus||mystical body of Christ. An analogy of the Church as the body of Christ. See: Col. 1:18; Col. 2:19; Eph 1:22; Eph 4: 4-16.|
|p. 105||Noli molestare||Do not bother is a papal sanction which threatened to excommunicate anyone who interfered with its bearer or document which had been granted such a sanction.|
|p. 122||Sub ... excommunicetur||The seal of a Noli molestare. Which states: This has been placed under apostolic immunity . Anyone who dares to interfer with this message will be excommunicated by the very fact (of his interference).|
|p. 122||R'dissimo Domno . . . cui salutem dicit: Marcus Apollo Papatiae Aposcrisarius Texarkanae||To the most reverend Lord Paulo de Pecos . . . to whom Marcus Apollo, Delegate of the Pope of Texarkana offers greetings.|
|p. 122||"Accedite ad eum . . ."||Come to him . . .|
|p. 122||"Iterum oportet apponere tibi crucem ferendam, amice . . ."||Once again it is necessary to place upon you a burdensome cross, friend.|
|p.125||"Quidam mihi . . . termillesimo . . ."||Soon a certain cup will be filled for me, Paulus. Therefore beseach
that God make me stronger. I fear least I should be lost. I hope that you
and the brothers shall often pray for this frightened Marco Apollinius.
Farewell in Christ, friend.
Dated on the Octave of St. Peter and Paul in Texarkana, in the year of the Lord of the third millenium . . .
|p. 128||"vespero mundi expectando"||expecting the evening of the world|
|p. 133||soidisant||"so-called" [from the French]|
|p. 134||De Vestigiis Antecessarum Civitatum||Concerning the Remains of the Preceeding Cities|
|p. 138||Machina analytica||The Analytical Machine|
|p. 141||Cave Canem||Beware of the dog|
|p. 143||Vexilla regis . . .||Banners of the king. The hymnVexilla regis prodeunt was written during the sixth century by Blessed Venantius Fortunatus, Bishop of Poitiers. The hymn celebrates the Holy Cross; it is sung on Passion Sunday and was traditionally part of the Good Friday service, when it is sung as the cross is uncovered for veneration by the faithful.|
|p. 143||"Sancta Maisie, interride pro me"||Saint Maisie, laugh [in intercession] for me.
In the litanies of the saints, the faithful call upon the saints intercede in prayer for them, "ora pro nobis". Note that a pun is intended here with the coining of the word "interride".
|p. 143||exilla regis inferni prodeunt||Forth come the banners of the King of Hell|
|p. 144||Ergo sum||Thus, I am. Possible reference to René Decartes famous statement, "Cogito, ergo sum"--I think therefore I am.|
|p. 144||Stultus Maximus||The Greatest Fool|
|p. 144||Haec commixtio||This mixture. Reference to the "mingling " of the consecrated bread and wine during the Latin Mass prior to the communion of the faithful. "Haec commixtio Corporis et Sanguinis Domini nostri Jesu Christi fiat accipientibus nobis in vitam aeternam." [May this mingling of the body and blood of our Lord Jesus Christ bring to eternal life us who receive it.]|
|p. 156||Shema Yisrael [hebrew passage]||"Hear O Israel" from Deut. 6:4. The passage, oft repeated in Jewish liturgical services, is generally considered the central professon of the Jewish faith. "Hear, O Israel, the Lord is our God, the Lord is One."|
|p. 164||"Memento, Domine, omnium famulorum tuorum"||Remember, Lord, all of your servants|
|p. 173||lectio devina [sic: divina]||divine lesson. It was the practice in the Middle Ages for sections of the Sacred Scriptures to be read to the brothers (many of whom could not read) who, in accordance with the practice of the praticular monastery, would often repeat the short passages.|
|p.174-5||In principio Deus
Caelum et terram creatvit
Vacuus autem erat mundus
Cum tenebris in superficie profundorum
Ortus est Dei Spiritus supra aquas
[Gratias Creatori Spiritui]
Dixitque Deus: FIAT LUX
Et lux ergo facta est
Lucem esse bonam Deus vidit
Et secrevit lucem a tenebris
Lucem appellavit 'diem' et tenebras 'noctes."
ortus est et primo die
|In the beginning God created heaven and earth. The world however was
with the darkness upon the face of the depths. The Spirit of God rose above the waters [thanks to the Spirit of Creator] and God said: "Let there be light" and thus light was made. God saw that the light was good, and He separated the light from the darkness. The light he called 'day' and the darkness "night. Evening fell [Lucifer] and morning arose, the first day. [See: Genesis 1:1-5. Note that the additions to the biblical account have been placed in brackets].
|p. 185||"Flectamus genua"||Let us bend knees. Latin for "let us kneel"|
|p. 185||"Oremus"||Let us pray [response of the faithful to the recitation of the litany of the saints]|
|p. 186||". . . et Spiritus Sancti, Amen."||. . . and the Holy Spirit, Amen. The end of the blessing concluding prayers. "In the name of the Father and the Son and the Holy Spirit, Amen."|
|p. 186||"Sedete"||Be seated|
|p. 194||"et tu, Brute"||"and you, Brutus." In Shakespeare's play Julius Caesar (Act III, Scene I, line 77), Julius Caesar makes this remark to Brutus, his friend, after Brutus and other Roman senators, who feared his growing power, fatally stabbed him. The comment has become a standard refrain expressing surprise at the betrayal of a friend. p. 207'Hic est enim calix Sanguinis Mei'For this is the cup of my blood. The words of consecration during the Roman Catholic Mass, which comemorates Jesus' own consecration at the Last Supper [See: Matt. 26:27 28; Mk 14:23-24; Lk 22: 20].|
|p. 218||"ad Lumina Christi"||to the light of Christ|
|p. 219||Nunc dimittis servum tuum, Domine . . . . Quia viderunt oculi mei salutare . . . .||Lord, now you may dismiss your servant, because my eyes have seen your salvation. Lk 2: 29-30.|
|p. 223||"Ego te absolve . . . "||I absolve you. During the sacrament of penance, the priest, in keeping with the practice of the Church, remits the sins of the penitent with these words, concluding: "I absove you of all your sins, in the name of the Father and of the Son and of the Holy Spirit."|
|p. 223||Supreme Cathartes aura regnans||Supreme ruling Turkey Vulture (Cathartes aura).|
|p. 225||Wir marschieren weiter wenn alles in Scherben fällt||"We march on when everything falls to pieces." From a popular German song of the Hitler Youth Movement, written by Hans Baumann, the official advisor for music of the Hitler Youth. Note the present tense is used here; the original German version is in the future tense.|
|p. 225||Proteus vulgaris||The common Proteus (prophet and sea god capable of assuming different forms). By analogy, an unstable character.|
|p. 225||Kyrie eleison
Kyrie eleison, eleison imas!
|Lord have mercy
Christ have mercy
Lord have mercy, mercy on the most lowly.
[Petitions for divine mercy, taken from the Roman Catholic Mass].
|p. 229||The dragon had already bitten St. George St. George is normally depicted as slaying a dragon. [Note: reference to the dragon in Rev. 20: 1-3]|
|p. 229||"Hinc igitur effuge."||"Therefore, go forth from here."|
|p. 233||Motu proprio||A papal decree issued on the initiative of the pope and on the basis
of his authority.
p. 233 "Ab hac planeta nativitatis . . . redituros esse intelligimus." We understand that some children of the Church have left from this their native planet for planets of alien suns and they are never to return . . .
|p. 233||Quo peregrinatur grex, pastor secum||Normally papal documents use the first words in the document as its title. It is not always possible to ascertain the exact meaning without the complete sentence. Nonetheless, in this case, a probable translation would be: "To where the flock wanders, so with them the pastor. . .|
|p. 233||Casu belli nunc remoto||In the Still Remote Case of War|
|p. 239||"Luciferum ruisse mihi dicis?"||"Are you telling me that Lucifer has fallen?"|
|Christ be with you
And with your spirit
[ Christian greeting, which is often used during the Catholic Mass as a greeting formula between the priest as the congregation.]
|p. 241||Diluvium Ignis||Fire deluge. In Christian tradition, it was commonly held that at the end of time the earth would be destroyed by a deluge, but not by water as in the time of Noe, but by fire. [see: Genesis 6: 11ff; Rev. 16: 8-9]|
|p. 253||"Accedite ad eum"||Draw near to him. [see: Isa. 45:20; Isa. 57:3; Heb. 10:22]|
|p. 260||"Non habemus regem nisi caesarem"||"We have no king but caesar. . ." Statement made by the crowd after Pilate seeks to free Jesus to the Jews as their king. [John 19:15]|
|p. 261||Grex peregrinus . . . propriam||"The flock shall travel forth. As soon as possible, the task should be take up by you, under the authority of the Holy See. Undertake therefore that part of the operation that is appropriate to your order . . ."|
|p. 261||Eminentissmo Domino . . . possint||Jethra Zerchius A.O.L., Abbot greets the Most Eminent Lord Eric Cardinal Hoffstraff. I have already had the brothers who are about to leave discuss these matters so that prepared they may be sent on the first space ship.|
|p. 264||Retrahe me, Satanus, et discede!||Draw back from me, Satan and depart!|
|p. 265||Homo loquax nonnumquam sapiens||Speaking man [but] rarely wise|
|p. 265||Discede, Seductor informis!||Depart, hideous Seducer|
|p. 265||Egrediamur tellure||Let us go forth from the earth|
|p. 266||Audi me, Domine||Hear me, Lord|
|p. 266||negotium perambulans in tenebris||Reference to Psalm 91(90): 6, "a negotio perambulante in tenebris" [from the pestilence that stalks in the darkness]. The psalm proclaims the confidence of the faithful in the saving help of God. The passage reads: "You will not fear the terror of the night, nor the arrow that flies by day, nor the pestilence that stalks in the darkness, nor the destruction that wastes at noonday."|
|p. 266||Reminiscentur et . . . dominabitur .||Psalm 22 (21): 27-28, "All the ends of the earth shall remember and turn to the Lord; and all the families of nations shall worship before him. For dominion belongs to the Lord, and he rules over the nations." The entire psalm is often considered to prefigure the passion and death of Jesus Christ, and is used during the Passion Week liturgies.|
|p. 267||de essentia hominum||"of the essence of men"|
|p. 267||unus panis, et unum corpus multi sumus . .omnes qui de uno||I Cor. 10:17, "Because there is one bread, we who are many are one body, for we all partake of the one bread."|
|p. 267||Annuntiabitur Domino generatio ventura||Psalm 22 (21):32|
|p. 267||"Hoc officium, .Fili-tibine imponemus oneri?
"Crucis autem onus si audisti ut honorem, nihilo errasti auribus."
|This office, son -- are we to impose these burdens on you?"
"I accept the honor"
"If you have heard that the burden of the cross is an honor, you have not erred" [literally: by no means have your erred with your ears].
|p. 270||Mori Vult||Literally: He (she) wants to die|
|p. 280||Orbis Judicans Conscientias or Oculus Poetae Judicis||Orb of the Judging Conscience or the Eye of the Poet Judge|
|p. 281||Non cogitamus, ergo nihil sumus||We do not think, therefore we are not. [see: note pg. 144].|
|p. 282||"Evenit diabolus!"||The devil comes|
One of the "officies" of the Church, according to the Roman breivary. A set of prayers assigned for recitation by the clergy
|p. 284||Domine, mundorum omnium Factor, parsurus esto imprimis eis filiis aviantibus ad sideria caeli quorum victus dificilior. . .||Lord, maker of all the worlds, be generous especially to these aviator children who are going to the stars of heaven and whose sustenance will be more difficult . . .|
|p. 290||ABANDON EVERY HOPE, YE WHO ENTER HERE||Words found upon the entrance of hell, in the Divine Comedy by Dante Alighieri (1265-1321). Book III, Inferno, l. 9: "Lasciate ogni speranza, voi ch'entrate."|
|p. 292||christus||christ, christ-like figure, "anointed one"|
|p. 304||Dealba me||iterally: make me white. Petition for the forgiveness of sins. The soul, thus freed from the "darkness" of sin, is said to be "white."|
|p. 305||Dies Irae
Dies irae, dies illa
|Day of Wrath. Hymn attributed to Thomas of Celano (c. 1185 -
c. 1255); later introduced in the Mass for the dead, though its intent
was to provide a sermon for the living. The title of the hymn is derived
from the opening words, but the entire first stanza is oft quoted, and
revelant to Canticle:
Day of wrath! O day of mourning!
|p. 305||Metus doloris||Fear of pain.|
|p. 306||Quem patronum rogaturus,
Cum vix justus sit securus?
|What patron shall I beseech, when even the just man is hardly safe?|
|p. 306||Fas est||It is right. Alternate translations would read: it is lawful, or it is permissible.|
|p. 310||"Nisi baptizata es et nisi baptizari nonquis, te baptizo . . ."||"Unless you are baptized and unless you do not wish to be baptized, I baptize you . . . " From the Rite of Conditional Baptism.|
|p. 311||"Domine, non sum dignus . . . sed tantum dic verbo"||"Lord, I am not worthy [to receive you] but only say the word [and my soul shall be healed."] Prayer prior to the reception of communion.|
|p. 311||"Magnificat anima mea Dominum . . ."||The Magnificant. Beautiful prayer of thanksgiving and praise of Our Lady and later of the Church. Luke 1:47 55.|
|p. 312||"Sic transit mundus"||An obvious reference to Thomas à Kempis' similar comment in Book I, Ch. 3 of his Imitation of Christ (c. 1420) "Sic transit gloria mundi" [Thus, passes the glory of the world]. Note: the omission of the word "glory" in the phrase used in the Canticle.|