THE NEW SCHAFF-HERZOG
Schaff, Christ in Song, New York, 1868, pp. 678 sqq.). While Calvin was at Strasburg he came into possession of twelve of Clement Marot's versions of the psalms, not knowing they were his, and had them set to music, along with original versions of Pss. xxv., xxvi., xci., cxxxviii., the Decalogue in verse, and with the Apostles' Creed and the Song of Simeon. This book, published at Strasburg, 1539, consisting of twenty-one pieces with the tune at the head of each psalm, but without preface and signature, was the first collection of pieces for congregational use for the French Reformed Church. Clement Marot (q.v.) received in 1541 permission to publish his Trente Pseaumes, which appeared the following year dedicated to Charles V., and in 1543 he published Cinquante Pseaumes. After Marot's death Beza continued the work of translating the Psalms, but a complete collection of the Psalter appeared only in 1562. Marot's versions, with few changes, continue in use in the French churches. They were set to music by Claude Goudimel. In hymns proper, however, the French church is very poor. Vinet accords to Cesar Malan the honor of restoring to it this means of devotion. In connection with Paul Bost he published Chants de Sion, improved and issued as Chants chretiens in 1841, which incorporated hymns and psalms from Roman Catholic sources (e.g., Bishop Godeau, d. 1672, who had issued a collection of excellent translations of the Psalms; Corneille, d. 1684; Racine, d. 1699; Madame Guyon, d. 1717). Malan is credited with the composition of more than 1,000 hymns. Many of the hymns of Madame Guyon, marked by grace and devotion, were translated by Cowper, who was in close sympathy with the mystical temper of the author. D. S. Schaff.
VIII. Scandinavian Hymns: Before the Reformation the northern countries possessed few hymns
in the vernacular outside of transla-
i. Danish tions of Latin originals. The hymns
Productions, of the Roman Catholic service were
rendered into Danish and Swedish prior to the Reformation (G. E. Klemming, Latinska Sanger, 4 vols., Stockholm, 1885-87; the Danish Tidebog is reproduced in C. Pederson, Danske Skrifter, vol. ii., Copenhagen, 1851), and after that event Norway, Denmark, and Sweden developed a hymnology. In Denmark the post-Reformation poetry began with satire and irony. The first Danish hymn-book was by Claus Mortensen Tondebinder, the Reformer of Malmo, and was called the " Malmo Hymnal," issued in 1528, reprinted the next year, enlarged in 1533, with a later edition by Hans Taufer, 1544. A large hymnal, with tunes to each hymn, containing 261 Danish and eight Latin hymns, was issued by Hans Thomissen, pastor of the Vor Frue Kirke in Copenhagen, in 1569, among the contributors to which were bishops Peter Palladius, Tyge Asmusen, Hans Albertsen, the nobles Knud Gyldenstjerne, Erik Krabbe, Elizabeth Krabbe Skram, the celebrated theologian Niels Hemmingsen, and others, including the editor, who contributed forty-nine hymns to the collection. The principle of arrangement was " the chief articles of the Christian faith." By the beginning of the seventeenth century the issue of hymn-books in
Denmark was so frequent as almost to amount to an industry. In 1699 the " Kingo Hymn-book " was prepared by Bishop Thomas Hansen Kingo (q.v.), and in a few places this is still in use. A rival to this was issued in 1717 by Pastor B. C. Gjodesen, used in some congregations until 1850. Another, by Erik Pontoppidan, appeared 1740 was the first to designate the hymns by numbers and had the favor of the court. It was Pietistic and one of its contributors was Hans Adolph Brorson (q.v.). A third Danish issue was by the minister of state, Ove Hoegh-Guldberg, and L. Harboe, bishop of Seeland, was issued in 1778, and was known as the " Guldberg Hymnal." In 1698 a new departure was made in the " Evangelical Christian Hymnbook " under the direction of Nicolai Edinger Balle (q.v.), bishop of Seeland, marked by a timid supernaturalism and a varied rationalism. A supplement to this was added by a later bishop of Seeland, Jakob Peter Mynster (q.v.), in 1845. In 1855 appeared the Roskilde Konvents Psalmebog, to which Nicolai Frederik Severin Grundtvig (q.v.), B. S. Ingemann, and C. J. Boye made contributions, and supplements were added in 1873 and 1890. In 1899 the official hymn-book of the Danish Church was issued with the title Psalmebog for Kirke og Hjem.
In Norway the change in political conditions paved the way for the abandonment of the " Kingo," " Guldberg " and " Evangelical Chris- 2. Norway tian " hymn-books which had been emand Sweden, ployed there as well as in Denmark, and in 1869 an official service of song was issued under the care of M. B. Landstad, and in 1873 a second authorized hymn-book under the care of A. Hauge. There is also a collection of hymns in the peasant dialect. In Sweden a little collection, Svenska Sanger eller visor, was issued by the Reformer, Olaus Petri, and contained ten hymns, four or five of which were by the editor. This was enlarged in new issues of 1530 and 1536. Petri's brother, Archbishop Laurentius Petri, made a new edition of this in 1543, and in 1567 appeared the " Laurentius Petri Hymn-book," containing about 100 hymns, many of them polemics against the Roman Catholic Church. Other hymn-books of no particular moment continued to appear at frequent intervals, until an official publication was published in 1645, containing 166 Swedish and fifteen Latin hymns. A new hymn-book was projected by Jesper Svedberg, assisted by the learned Urban Hjarne and a commission. This began to appear in 1694, but aroused a storm of opposition by the polemic bishop, Carl Carlson. Under a new commission the projected and partly completed book was revised by a new commission, and became known as "The Hymn-book of 1695," the year of its issue. The spread of Pietism to Sweden led to the publication of Mose og Lambsens visor, continually reprinted until the present. The diffusion of the Herrnhut movement in Sweden led to the issue of Zions nya Sanger by Anders Karl Rutstrom, serving for that movement the same end as the Mose og Lambsens visor for Pietism. A revision of the Svedberg book was undertaken by C. J. Lohmann, Samuel Troilius, and the historian Olof Celsius, two parts appearing in