HORTULTTS
472
HOSANNA
chism for the Adult" (London, 1749). One of the
later editions appeared as "tirounds of the Christian
Belief or the (Apostles') Creed Explained" (Birming-
ham, 1771). In this book, acccording to Charles But-
ler, he made large use of Corker's "Roman Catholic
Principles in Reference to God and the King", but
this was denied by Milner.
In 1751 the aged Vicar Apostolic of the Midland District, Bishop Stonor, applied for a coadjutor and Hornyold was selected. He was consecrated 10 Feb., 1752, but continued to act as Mrs. GifTard's chaplain until her death, 13 Feb., 1753. Her house was then rented for the use of the vicar Apostolic and Dr. Hor- nyold resided there for the rest of his life. On Bishop Stonor's death, 29 March, 1756, he succeeded as Vicar Apostolic of the Midland District and ruled zealously for twenty-two years. In 1766, as his health was failing, he obtained the Hon. and Rev. Thomas Talbot as his coadjutor, and consecrated him in 1767 (not in 1776 as has been erroneou.sly asserted, in consequence of a misprint in Milner's "Memoir"). In 1768 he undertook the responsibility of carrying on Sedgley Park School, which had been founded, on the initia- tive of his intimate friend Bishop Challoner, si.x years previously, and thus preserved it for the Church. He lived just long enough to see the first Catholic Relief Act of 1778, and on his death was buried in Brewood Churchyard, Stafford.shire. There is an oil painting of the bishop at the family seat, Blaclanore Park, Worcestersh ire .
Milner, Memoir of Bishop Hornyold in Laity*s Directory (London. 1818), with portrait; Orthodox Journal (1834), 111. with rout^ia woodcut; Brady, Annals of the Catholic Hierarchy (Rome, 1877); Gii.low, Bibl. Diet. Ena. Cath.. s. v.; Kirk. Biographies of Enolish Catholics, s. v., contains reprint of Mem- oir by Milner (London. 1909); Burton, Life and Times of Bishop Challoner, with the Blaclcmore Paric portrait (London, 1909).
Edwin Burton.
Hortulus Ani)aise (Little Garden of the Soul), a prayer book which both in its Latin and German forms was exceedingly popular in the early years of the sixteenth century. The first known edition was printed at Strasburg by William Schaffener of Rap- poltsweiler, and is dated 13 March, 1498. After that date new editions with various supplements and modifications were constantly issued by other printers both in Strasburg and other German cities, and even at Lyons. Many of them, though small in size, were illustrated with beautifully designed woodcuts. Mr. C. Dodgson gives a list of eighteen editions between 1516 and 1521, all of which contained cuts by the well-known engravers Hans Springinklee and Erhard Schbn. The earliest German edition appeared in 1501, but the Latin editions on the whole predomi- nate. With regard to its contents, the "Hortulus" bears a general resemblance to the Hor® and Primers which were then the form of prayer book most famil- iar in France and England. As in these latter, the Little Office of our Lady always occupies the place of honour, but the " Hortulus" contains a greater variety of popular prayers, many of them recommended by curious and probably spurious Indulgences. The name "Hortulus Animae" was derived not from the ffisthetic but from the utilitarian aspects of a garden, as is shown by the three Latin distichs prefi.xed to most copies of the work. The first two lines run: — (5rtulus exiguus varias ut sa>pe salubres Herbas producit, quas medicina probat. (A tiny garden will often produce a variety of salu- tary herbs of which medicine knows the value). The contents of the volume are further described as " men- tis pharmaca sacrs" (the simples of the devout mind). The popularity of the book is further shown by the extreme beauty of the miniatures in some existing manuscript examples. One of these at Vienna (Bibl. Pal. 2706) has recently been produced in exquisite facsimile by Dornhoffer.
The title in particular was fotmd attractive. An-
other German prayer book, " Das Wurtzgiirt Under
andachtigen LIcbung" (the herb garden of devout
practices) was edited by an Observantine Franciscan
friar at Augsburg in 1513, but it is a quite different
work. So a Lutheran adaptation of the "Hortulus"
was produced in 1569 which was called the " Lust-
garten der Seelen" (the pleasure garden of the soul) —
though this perhaps corresponds better to the other
famous Catholic prayer book the " Paradisus Animse".
It should be noted also that yet another well-known
work of devotion, which was not a prayer book but a
volume of moral instruction richly illustrated with
stories, bore a similar title. This was "Der Selen
Wiirtzgart," of which the first edition was printed at
Ulm in 14S3. The title, "Garden of the Soul", is of
course very familiar to English readers from the
popular prayer book which was compiled by Bishop
Challoner about the year 1740, and w-hich has since
been reprinted and re-edited in countless editions.
Claitss in Kirchliches Handlejrikon (Munich, 1907), s. v.; Beissel in Stimmtm aus Marta-Laach (July-October, 1909); MOTHER, Bucher-lllustration (1SS4), I. 289; DoDosoN, Cora- logue of Early German and Flemish ^Yoodcuts at the British Mu- seum (London, 190.3), especially vol. I, pp. 562-563; Thcrston in American Ecclesiastical Review (Feb., 1902), 167-187.
Herbert Thurston.
Hosanna. — " .\nd the multitudes that went before and that followed, cried, s.aying: Hosanna to the son of David : lilessed is he that cometh in the name of the Lord: Hosanna in the highest" (Matt., x.xi, 9; cf. Matt., xxi, 15, Mark, xi, 9, 10, John, xii, 13). Thayer's contention in Hastings' "Diet of the Bible" that the word hosanna was derived from Psalm Ixxxvi, 2, does not seem to have much to support it. The general opinion is that of St. Jerome, that the word originated from two Hebrew words of Psalm cxvii (cxviii), 25. This psalm, "Confitemini Domino quoniam bonus", was recited by one of the priests every day during the procession round the altar, during the Feast of Taber- nacles, when the people were commanded to "rejoice before the Lord" (Lev., xxiii, 40) ; and on the seventh day it was recited each time during the seven pro- cessions. When the priest reached verses 25-26, the trumpet sounded, all the people, including boys, waved their branches of palms, myrtles, willows, etc., and shouted with the priest the words: "O Domine, salvum (me) fac; o Domine, bene prosperare. Bene- dictus qui venit in nomine Domini!" The Hebrew for salvum fac or serva 7itmc was hoshi'a na. This was repeated so frequently that it became abbrevi- ated into hosanna: the seventh day of the feast was called the Great Hosanna; and the palm-branches of willow, myrtles, etc., received the name of hosannas.
The Feast of Tabernacles was a season of great re- joicing, and it was a saying amongst the Jews that those who had not witnessed it did not know what joy meant. In this way hosanna became associated with rejoicing. The s^me has to be said of the use of palm-branches. In I Mach., xiii, 51-52, we read: " .\nd they entered . . . with thanksgiving, and branches of palm-trees, and harps, and cymbals, and psalteries, and hymns, and canticles, because the great enemy was destroyed out of Israel; and he or- dained that these days' should be kept every year with gladness." In ll Mach., x, 6, 7: "And they kept eight days with joy, after the manner of the feast of tabernacles." On these occasions hosanna was, doubtless, exclaimed in tones of joy and triumph. Like all acclamations in frequent use it lost its primary meaning, and became a kind of vivai or hurrah of joy, triumph, and exultation. It is clear from the Gospels that it was in this manner it was uttered by the crowd on Palm Sunday. St. Luke has instead of Itosanna in excelsis " peace in heaven and glory on high".
It was with this indefinite meaning that the word hosanna passed, at a very early date, into the litur-
