Dies Irae: Masterpiece of Latin Poetry
Introduction
The Dies Irae is regarded as one of the greatest masterpieces of Latin poetry. Described as "the acknowledged masterpiece of Latin poetry" by Dr. Schaff, this hymn has held a prominent place in the Requiem Mass since the 14th century. The hymn paints a powerful and vivid picture of the Last Judgment, calling to mind the awe and fear that accompany the end of the world and the divine reckoning.
Many renowned scholars and saints have offered praise for the Dies Irae. Orby Shipley goes so far as to suggest that the hymn may be "inspired," placing it at the highest degree of religious poetry. The hymn's imagery of fire, divine justice, and the pleading for mercy resonate deeply with Christian eschatology, with St. Augustine emphasizing its biblical foundations in his work De Civitate Dei (The City of God).
The authorship of the Dies Irae is most commonly attributed to Thomas of Celano, a close companion of St. Francis of Assisi, although other prominent figures, such as St. Gregory the Great and St. Bernard of Clairvaux, have been suggested.
This particular rendition of the Dies Irae was recorded during a Requiem Sung Latin Mass for Bishop Tissier de Mallerais of the Society of Saint Pius X (SSPX) in South Florida. The hymn’s prayerful tone invites deep reflection on themes of life, death, divine justice, and the hope for eternal rest in God's mercy.
Breakdown of the 19 Stanzas
Stanza Number 1
Dies irae, dies illa,
Solvet saeclum in favilla:
Teste David cum Sibylla.
Translation:
Day of wrath, that day will dissolve the world in ashes, as foretold by David and the Sibyl.
Commentary:
- The Day of Wrath refers to the biblical vision of the end of the world, where all of creation will be judged by God. St. Augustine, in his City of God, reflects on the consummatio saeculi, the final destruction and transformation of the world, as an event foretold by the prophets.
- The reference to the Sibyl is unique, as it brings in the notion of pre-Christian prophecy. The Erythraean Sibyl, in particular, was said to have predicted the Last Judgment, demonstrating how the hymn blends Christian revelation with classical antiquity.
Stanza Number 2
Quantus tremor est futurus,
Quando judex est venturus,
Cuncta stricte discussurus!
Translation:
How great will be the trembling, when the Judge shall come, investigating all strictly.
Commentary:
- St. Alphonsus Liguori, in his reflections on death, points out that even the just will tremble on the Day of Judgment because God's justice is perfect and nothing can be hidden from Him. The “tremor” refers to the fear of divine judgment, as described in Jeremiah 5:22, where St. Jerome emphasizes the awe and trembling in the face of God's justice.
Stanza Number 3
Tuba mirum spargens sonum,
Per sepulchra regionum,
Coget omnes ante thronum.
Translation:
The trumpet, scattering a wondrous sound through the graves of all lands, will summon all before the throne.
Commentary:
- St. Paul, in 1 Corinthians 15:52, speaks of the last trumpet that will raise the dead, calling all souls to face the divine judgment. The sound of the trumpet is a symbol of the final call, when both the living and the dead will be gathered before God to be judged.
Stanza Number 4
Mors stupebit et natura,
Cum resurget creatura,
Judicanti responsura.
Translation:
Death and nature will marvel, when the creature rises again, to respond to the Judge.
Commentary:
- St. Thomas Aquinas, in his Summa Theologica (Supplement Q. 75), discusses the resurrection of the body at the Last Judgment. The marveling of death and nature reflects the fact that the resurrection defies the natural order, as God will restore the body to life, overcoming death itself. This is a profound moment where the laws of nature are overturned by divine power, and every creature must stand before God to give an account of their life.
Stanza Number 5
Liber scriptus proferetur,
In quo totum continetur,
Unde mundus judicetur.
Translation:
The written book will be brought forth, in which all is contained, from which the world shall be judged.
Commentary:
- Revelation 20:12 mentions the "books" that will be opened at the Last Judgment, in which every action is recorded. St. John Chrysostom taught that this book represents the divine memory, where nothing is forgotten, and all deeds, whether good or evil, are laid bare.
Stanza Number 6
Judex ergo cum sedebit,
Quidquid latet apparebit,
Nil inultum remanebit.
Translation:
Therefore, when the Judge takes His seat, whatever is hidden will be revealed; nothing shall remain unpunished.
Commentary:
- St. John of the Cross wrote extensively about the necessity of inner purity because, in the end, all that is hidden in the heart will be revealed. No sin will remain unpunished unless it has been confessed and absolved.
Stanza Number 7
Quid sum miser tunc dicturus,
Quem patronum rogaturus,
Cum vix justus sit securus?
Translation:
What shall a wretch like me say then? To which protector shall I appeal, when even the just are barely secure?
Commentary:
- St. Alphonsus Liguori often reflected on the fear and trembling of even the holiest souls on the day of judgment. This stanza acknowledges the need for Christ’s mercy, as even the saints cannot rely on their own merits alone.
Stanza Number 8
Rex tremendae majestatis,
Qui salvandos salvas gratis,
Salva me, fons pietatis.
Translation:
King of tremendous majesty, who freely saves the redeemed, save me, O fount of mercy.
Commentary:
- This petition emphasizes that salvation is an unmerited gift of grace. St. Thomas Aquinas highlights that the saved are redeemed by grace, not by works (Ephesians 2:8-9).
Stanza Number 9
Recordare, Jesu pie,
Quod sum causa tuae viae:
Ne me perdas illa die.
Translation:
Remember, merciful Jesus, that I am the cause of Your journey: do not forsake me on that day.
Commentary:
- St. Bernard of Clairvaux speaks of Christ’s Incarnation as an act of love, where He became man to save sinners. This stanza reminds Christ of His salvific mission and pleads that it not be in vain for the individual soul.
Stanza Number 10
Quaerens me, sedisti lassus,
Redemisti crucem passus:
Tantus labor non sit cassus.
Translation:
Seeking me, You sat down weary, You redeemed me by suffering on the Cross: let such great toil not be in vain.
Commentary:
- Christ, described as the Good Shepherd in Luke 15:4-7, tirelessly seeks out the lost soul. His Passion and death on the Cross are the ultimate acts of love. St. Alphonsus Liguori stresses that this labor should not be wasted on those who refuse to repent.
Stanza Number 11
Juste judex ultionis,
Donum fac remissionis,
Ante diem rationis.
Translation:
Righteous judge of vengeance, grant the gift of remission before the day of reckoning.
Commentary:
- This is a plea for mercy before the final judgment, calling on Christ to grant pardon before the time of reckoning. St. Augustine frequently emphasized the importance of seeking forgiveness during this life, before facing the righteous judgment of God.
Stanza Number 12
Ingemisco, tamquam reus:
Culpa rubet vultus meus:
Supplicanti parce, Deus.
Translation:
I groan, as one guilty: my face blushes with guilt: spare the supplicant, O God.
Commentary:
- This stanza expresses the deep contrition of the sinner. St. Thomas Aquinas taught that genuine contrition, as seen here, is key to obtaining God’s mercy.
Stanza Number 13
Qui Mariam absolvisti,
Et latronem exaudisti,
Mihi quoque spem dedisti.
Translation:
You who absolved Mary and heard the thief, have also given me hope.
Commentary:
- This stanza references the absolution of Mary Magdalene (Luke 7:47), not the Blessed Virgin Mary, as Mary Magdalene was forgiven of her sins. However, it is also important to understand the dogma of the Immaculate Conception, which holds that the Blessed Virgin Mary was conceived without original sin. This stanza connects to Christ’s mercy toward all sinners.
- The “thief” refers to Saint Dismas, the Good Thief, who was crucified alongside Christ. According to tradition, Dismas was promised paradise by Christ on the Cross (Luke 23:43). St. Augustine calls Dismas a model of perfect repentance, as his faith was rewarded even in his final moments.
Stanza Number 14
Preces meae non sunt dignae:
Sed tu bonus fac benigne,
Ne perenni cremer igne.
Translation:
My prayers are not worthy: but You, O good One, grant in Your kindness that I do not burn in eternal fire.
Commentary:
- This stanza admits the unworthiness of human prayers without divine grace. St. Alphonsus emphasizes that only by God's kindness and mercy can one avoid the eternal fires of hell.
Stanza Number 15
Inter oves locum praesta,
Et ab haedis me sequestra,
Statuens in parte dextra.
Translation:
Give me a place among the sheep, and separate me from the goats, placing me at Your right hand.
Commentary:
- This alludes to Matthew 25:31-46, where Christ separates the sheep (the righteous) from the goats (the damned) on Judgment Day. St. Augustine explains that this separation is final and represents the eternal destiny of the soul.
Stanza Number 16
Confutatis maledictis,
Flammis acribus addictis:
Voca me cum benedictis.
Translation:
When the accursed are confounded, and consigned to sharp flames: call me with the blessed.
Commentary:
- The "accursed" refers to those who are condemned at the final judgment. St. Alphonsus describes the terror of being separated from God and cast into eternal fire. This stanza is a humble plea for inclusion among the blessed.
Stanza Number 17
Oro supplex et acclinis,
Cor contritum quasi cinis:
Gere curam mei finis.
Translation:
I pray, suppliant and kneeling, with a heart contrite as ashes: take care of my last end.
Commentary:
- St. Augustine speaks of contrition as key to salvation. The imagery of ashes signifies true repentance and humility before God.
Stanza Number 18
Lacrimosa dies illa,
Qua resurget ex favilla
Judicandus homo reus.
Translation:
That tearful day, on which man shall rise again from the ashes to be judged.
Commentary:
- St. Thomas Aquinas reflects on the final resurrection as a moment of both sorrow and hope. For the righteous, it will be a day of redemption, but for the unrepentant, it will be a day of terror and judgment.
Stanza Number 19
Huic ergo parce, Deus:
Pie Jesu Domine,
Dona eis requiem. Amen.
Translation:
Spare this one, O God: merciful Lord Jesus, grant them rest. Amen.
Commentary:
- The closing plea is for the mercy of God upon all the departed. St. Alphonsus reminds the faithful that prayers for the dead are essential, as we intercede for their eternal rest and salvation.
Conclusion: Profound Devotional Value
The Dies Irae remains a profound meditation on judgment, mercy, and redemption. Through its vivid imagery and theological depth, it invites the faithful to reflect on the reality of the Last Judgment and to seek God's mercy for themselves and for all the faithful departed.