UT QUEANT
244
UTRAQUISM
his day without being taken to task by the king for
his freedom. While he shows that he appreciates
the weakness of communism, he allows Hythloday to
present only its strength. Since More's day many
ideal commonwealths in imitation of the Utopia have
flourished in literature. Among the best known are
Bacon's "New Atlantis" (1624), in which the author
dreams of the happiness of mankind attained through
the progress of the natural sciences; Campanella's
"City of the Sun" (1637), which emphasizes commu-
nity of property and stirpiculture; Harrington's
"Oceana" (1656); F(5nelon's "Telemaque" (1699);
Cabet's "Voyage in Icaria" (1840); Bellamy's
"Looking Backward" (1889); William Morris's
"News from Nowhere" (1890); Hertzka's "Freiland"
(1891); and H. G. Wells's "A Modern Utopia"
(190.5) and "New Worlds for Old" (1908). Morley's
"Ideal Commonwealths" contains an English trans-
lation of More's "Utopia", as well as of Bacon's
"New Atlantis", Campanella's "City of the Sun",
and other imaginary states.
Frank O'Hara.
Ut Queant Laxis Resonare Fibris, the first line of a hymn in honour of St. John the Baptist. The Roman Breviary divides it into tlu'ee parts and assigns the fu-st, "Ut queant laxis", etc., to Vespers, the second, "Antra deserti teneris sub annis", to Matins, the third, "O nimis felix, meritique celsi", to Lauds, of the feast of the Nativity of St. John (24 June). With hymnologists generally, Dreves as- cribes the authorship to Paulus Diaconus aud ex- presses surprise at the doubt of Duemmler, for which he can see no reason. The hymn is written in Sap- phic stanzas, of which the first is famous in the history of music for the reason that the notes of the melody corresponding with the initial syllables of the six hemistichs are the first six notes of the diatonic scale of C. This fact led to the syl- labic naming of the notes as Ut, Re, Mi, Fa, Sol, La, as may be shown by capitalizing the initial syllables of the hemistichs:
UT queant laxis REsonare fibris MIra gestorum FAmuli tuorum, SOLve poUuti LAbii reatum, Sancte loannes. Guido of Arezzo showed his pupils an easier method of determining the sounds of the scale than by the use of the monochord. His method was that of com- parison of a known melody with an unknown one which was to be learned, and for this purpose he frequently chose the well-known melody of the "Ut queant laxis". Against a common view of musical writers, Dom Pothier contends that Guido did not actually give these syllabic names to the notes, did not invent the hexachordal system, etc., but that insensibly the comparison of the melodies led to the .syllabic naming. When a new name for the seventh, or leading, note of our octave was desired, Erich Van der Putten suggested, in l.")99, the syllabic BI of "labii", but a vast majority of musical theorists supported the happier thought of the syllable SI, formed by the initial letters of the two words of the last line. UT has been generally replaced by DO because of the open sound of the latter. Diirandus says that the hymn was composed by Paul the Deacon on a certain Holy Saturday when, having to chant the "Exsultet" for the blessing of the paschal candle, he found himself suffering from an imwonted hoarseness. Perliaps bethinking him- self of the restoration of voice to the father of the Baptist, he implored a similar help in the first stanza. The melody has been found in a manuscript of the tenth century, applied to the words of Horace's Ode to Phyllis, "Est mihi nonum sui)erantis annum". The hynm offers exegetical difficulties in the stanza "Ventris obstruso", etc. Littledalc's version, used
in Bute's "The Roman Breviary", refers the "uter-
que parens" to Mary and Elizabeth: —
"Pent in the closet of the womb, thy Saviour Thou didst adore within His chamber shrined: Thus did each parent in their unborn offspring Mysteries find."
Caswall translates similarly: "What time Elizabeth and Mary sang." Pauly refers the two words to Zachary (for his canticle of the Benedictus) and Eliza- beth (for her address to Mary: "Blessed art thou among women", etc.); and "uterque" would better support this view. Also, "Mysteries find" is a poor version of "Abdita pandit", since it conceals the allusion to the twofold "utterance" of the parents. Greater difficulty is found in the interpretation of the stanza "Serta ter denis", etc. A sufficiently close rendering would be:
"Some crowns with glory thirtyfold are shining;
Others, a double flower and fruit combining:
Thy trinal chaplet bears an intertwining Hundredfold fruitage." This is an evident allusion to the parable of the sower (Matt., xiii, 8) whose seed fell upon good ground and brought forth fruit, "some an hundredfold, some sixtyfold, and some thirtyfold"; but the composer of the hymn clearly adds the thought of a triple crown — perhaps that of Precursor, Prophet, Martyr; perhaps that of Prophet, Virgin, Martvr.
JnUAN, Diet, of Hymnology, 2nd ed. (London, 1907), 1202, 1720, for first lines of translations, authors, dates, sources, etc. To his list should be added: Bagshawe, Bretiary Hymns and Missal Sequences (London, s. d.), 137 ("That, singing to music, thy servants may praise"); DoN.tHOE, Early Christian Hymns (New York, 1908), 115 ("As we thv servants will to bring"); Henby, Avierican Ecclesiastical Review (August, 1896), 176-88 ("That we thy servants may with freest blessing"), with Latin text, English translation, extensive comment; Pothier, Sur Vhymne "Ut queant laxis" in Remie du Chant Gregorien (June. 1894), 171-5, interesting musical and historical comment; Idem, Les MHodies Gregoriennes (Tournay, 1880), 199, for metre: Dreves, Lateinisehe Hymnendichter des Mitlelalters, Vol. L of Analeela Hymiiica (Leipzig. 1907), 120-3. for manuscript sources, variants, additional dosologies, and life of Paulus Diaconus.
H. T. Henry.
ntraquism, the principal dogma, and one of the
four articles, of the Calixtines or Hussites. It was first promulgated in 1414, by Jacob of Mies, pro- fessor of philosophy at the University of Prague. John Hus was neither its author nor its exponent. He was a professor at the above-named university, which required its bachelors to lecture on the works of a Paris, Prague, or Oxford doctor; and in compli- ance with this law, Hus, it seems, based his teaching on the writings of John Wyclif, an Oxford graduate. The opinions of Wyclif — which were a cause of Utra- quism — were imbibed by the .students of Prague; and, after Hus had been imprisoned, the Wycliffian influ- ence showed itself in the Hussites' demand for Com- munion under both forms as necessary for salvation. This heresy was condemned in the Councils of Con- stance, Basle, and Trent (Denzinger-Bannwart, 626, 930 sqq.).
Utraquism, briefly stated, means this: Man, in order to be saved, must receive Holy Communion, when he wishes and where he wishes, under the forms of bread and wine {sub utraquc specie). This, said the Hussite leader, is of Divine precept. For, "Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you" (John, vi, 54). To receive only the Sacred Host is not "drinking" but "eating" the Blood of Christ. That this is of Divine precept, continued the Hussite, is further evident from tradition, as up to the eleventh or twelfth century the Chalice and the Host were offered to the faithful when they communicated. .-Vdd to this, that more grace is conferred by the reception of the Eucharist under both forms, and it is clear, so Jacob of Mies maintained, that communion sub utraque specie is obligatory. This conclusion the
