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now wounded," which was first published in Schaff's "Deutsche Kirchenfreund," for March, 1849, and has passed into several American hymn books, though in some of them with arbitrary abridgments and mis-improvements.1

I present them both in parallel columns:

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1 Dr. James W. Alexander sent me the hymn from New York, where he was then pastor, with the remark that some stanzas of his version had been previously "so mutilated and butchered by editors of papers that I cannot own as my offspring any but the text which I annex." He added: "Though very Anglican in my origin, education and tenets, I have a deep interest in German Christianity, and, as one of its richest manifestations, in German hymns. You will guess as much when I add that I have around me not only Wackernagel's Paul Gerhardt, but his larger work, as well as the hymns of the Unitas Fratrum, the whole of Zinzendorf, and two collections of Latin hymnology. In my humble judgment, he who has produced one such hymn as that of the Electress (of Brandenburg) 'Jesus, meine Zuversicht,' or (Paul Gerhardt's) 'Wie soll ich Dich empfangen,' has not lived in vain; even though he has done nothing else." (Der Deutsche Kirchenfreund, Mercersburg,

Penna., vol. II. 1849, p. 90 sq.) Dr. Alexander is beyond a doubt one of the best translators of German hymns into idiomatic English, and for this, if for no other reason, "has not lived in vain."

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9. Wann ich einmal soll scheiden,

So scheide nicht von mir;
Wann ich den Tod soll leiden,
So tritt Du dann herfür.
Wann mir am allerbängsten
Wird um das Herze sein,
So reiss mich aus den Aengsten
Kraft Deiner Angst und Pein.

10. Erscheine mir zum Schilde,

Zum Trost in meinem Tod,
Und lass mich seh'n Dein Bilde
In Deiner Kreuzesnoth.
Da will ich nach Dir blicken,
Da will ich glaubensvoll
Dich fest an mein Herz drücken;
Wer so stirbt, der stirbt wohl.

9. And when I am departing,

O part not Thou from me;
When mortal pangs are darting,
Come, Lord, and set me free!
And when my heart must languish
Amidst the final throe,
Release me from my anguish

By Thine own pain and woe!1

10. Be near when I am dying,
O show Thy Cross to me!
And for my succor flying,

Come, Lord, to set me free.
These eyes new faith receiving
From Jesus shall not move;
For he who dies believing,
Dies safely through Thy love.

1 This stanza was substituted by the translator in Schaff's Kirchenfreund for 1849, p. 421, as an improvement on his earlier translation (Ibid., p. 92), which reads as follows:

9. If I, a wretch, should leave Thee,
O Jesus, leave not me ;

In faith may I receive Thee,

When death shall set me free.

When strength and comfort languish,

And I must hence depart,
Release me then from anguish,

By Thine own wounded heart.

THE UNIVERSITY: PAST, PRESENT, AND

FUTURE.

Including an account of the Eighth Centenary of the University of Bologna, June, 1888.-An Address delivered before the University of the City of New York at the Celebration of Founders' Day, April 18th, 1889.

I. THE MEDIÆVAL UNIVERSITY.

Universities are institutions for the cultivation of every branch of knowledge, human and divine, to the highest attainable degree of perfection. They are the centres of the intellectual and literary life of nations, the workshops of learning and research, the nurseries of the men of power and influence in the various professions. They receive the best minds from all ranks of society, and mould them for public usefulness.

These institutions originated in the Middle Ages. They were partly an expansion of monastic and cathedral schools, partly independent foundations. A vague tradition traces the University of Paris back to Charlemagne in the eighth, and the University of Oxford to King Alfred in the ninth, century. These noble rulers were indeed lights shining in the darkness, the legislators, educators, and benefactors of Europe in that chaotic period of transition from ancient to modern civilization. But universities, in any proper sense of the term, do not appear before the close of the eleventh or the beginning of the twelfth century. They are intimately connected with that remarkable revival of Western Christendom which reformed the papacy, roused the crusades, built the cathedrals, founded the monastic orders, and produced the scholastic and mystic theology. They owe their origin to the enthusiasm of scholars. Emperors, kings, popes, and cities granted them charters and various privileges, but some of them were in vigorous existence before they received governmental recognition and authority. They gradually grew from humble rudiments to their present state of completeness, and they are still expanding with the progress of knowledge.

The original idea of a university differs from that which obtains at the present time. It was not a university of letters (universitas literarum), but a university of teachers and students (universitas magistrorum et scholarium). The usual designation in the thirteenth century for such a literary community was "Study," or "General Study" (studium generale or studium universale). The University of Bologna was called " Studium Bononiæ," or "Bononiense;" 1 that of Paris, " Studium Parisiense;" that of Oxford, "Studium Oxoniense." The addition "generale" had reference likewise to scholars, not to different branches of knowledge. It meant a centre of study for all.2 Some "Studies" were only for medicine, or law, or theology. But the tendency and aim of a mediæval university was to provide for all branches of learning then attainable, and thus the name naturally passed from the personal sense of a body of teachers and learners to the literary sense of a body of studies. The designation of the University as "alma" or "alma mater" dates from the thirteenth century. The term "faculty" meant both the body of teachers of a particular branch of knowledge, and the science taught.

A full university requires four faculties-theology, philosophy (arts), law, and medicine-corresponding to the four learned professions. But some of the best universities were incomplete for a long time. Nearly one-half of them excluded theology, because this was provided for in the monastic and episcopal schools. On the other hand, Paris, where theology and the canon law were taught from the beginning, had no provision for teaching civil law from 1219 to the seventeenth century.4

The philosophical faculty embraced originally the seven liberal arts of the Trivium (grammar, logic, and rhetoric) and Quadrivium (music, arithmetic, geometry, and astronomy); but in its modern

1 The Italians still call it Lo Studio Bolognese.

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2 Comp. Denifle: Die Universitäten des Mittelalters bis 1400 (Berlin, 1885), Vol. 1. 5 8qq. A "general" study might be founded for each separate faculty. Hence the phrase: Vigeat studium generale in theologica facultate." 3 The German emperor, Frederick II., in 1224, expressed the desire that the University of Naples should have "doctors and masters in every faculty," and that "the studies of every profession should flourish." Denifle, 1. 28.

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