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| Late antique mosaic in St.Ambrogio church in Milan Source: Wiki commons |
St Ambrose
Today is the feast of St Ambrose, a wonderful saint, who Pope Benedict XVI, in a General Audience you can read here credited with the introduction of lectio divina to the West.
One of his key works to this end is his commentary on Psalm 118, which has as its base a translation and adaption of Origen's (now lost except in the form of catena extracts) commentary on the longest of the psalms, which had also been translated into Latin (with some amendments) independently by St Hilary of Poitiers a few decades earlier.
St Ambrose's commentary though, is some four times larger than St Hilary's version, expanded by instruction on lectio divina; its links to contemplation through an embedded commentary on the Song of Songs; as well as an extended discussion of humility that may have influenced the ordering of the twelve steps of humility in the Rule as well as the organisation of Psalm 118 in the Benedictine Office (1).
The responsories and memory
I hope to come back to St Ambrose's influence on St Benedict in due course, but today I want to continue my discussion of the responsory repertoire of Matins, picking up from the point I made yesterday about it being a largely oral repertoire for several centuries.
One of the key questions for the responsories is, what strategies did monks use to maintain the repertoire?
Memorising
Most people's memories in late antiquity were, of course, much better trained than ours. Monks for example, were expected to memorise the entire psalter and be able to sing it from memory.
But then as now, some found it much easier to do than others. There are two nice saint's stories that draw out just how major an undertaking this could be. Many monks could learn the psalter in a year or so. St Alexander the Sleepless, however, a Syrian monk who eventually ended up in Constantinople, and famous for the perpetual liturgy he established there, which involved shifts of monks, apparently took seven years to learn the psalter, because, his biographer tells us, he insisted on knowing their meanings as he learnt them (2).
Similarly, when the seventh century Northumbrian monk (later bishop) St Wilfrid decided to make a pilgrimage to Rome, he first headed for Kent, where he spent a year relearning the psalter according to the version in use in Rome, as he had previously learnt St Jerome's other translation (3).
Collective memory
Even with this effort though, it is unlikely that all monks learnt all of the responsories.
Monks generally learned large chunks of Scripture by heart for example, but some early sources suggest that different monks in a community would learn different sections of Scripture, and then would be responsible for those particular readings in the Office. Over time of course, greater availability of books, certainly implied by St Benedict's Rule, probably reduced the need for this. But something similar could well have occurred with responsories, with different monks responsible for maintaining different parts of the repertoire.
The other key factor in their maintenance though, was the repurposing of responsories for different feasts and occasions.
'Stock' responsories (1) The saints
For feasts like today's of St Ambrose, for example, there are actually no responsories specific to the saint in the Roman or Benedictine Offices even today. Instead, the responsories linked to the feast are those of the 'Common of a confessor bishop and doctor'.
Similarly, two of today's 'Advent' responsories actually are actually also used on the feast of the Annunciation, possibly remnants of the original placement of this feast before Christmas rather than in March.
This practice of reusing responsories for different feasts is nicely attested to by a ninth century antiphoner from Prüm dating from the 860s which represents the earliest surviving Benedictine antiphoner, and which Todd Mattingly has argued is derived from a now lost exemplar that was intended to serve as a kind of how to say the Benedictine (rather than Roman) Office starter-kit, including where to source the additional responsories needed, such as from the various Commons (4).
Properization?
And unlike the Mass, where 'properization' (fixing of texts to particular feasts) seems to have largely finalised by at least the eighth century (and probably a lot earlier for many days), there seems to have been a great deal more flexibility around which responsories were used and when until quite late, probably reflecting that earlier reliance on memory and perhaps dependence on the availability of particular singers for particular chants.
The late tenth century Hartker MSS, for example, gives a choice of fourteen different responsories for the common of a confessor, for example, two more than could ever be needed. By contrast, it only lists three responsories for the feast of All Saints. That doesn't mean that only three responsories were said however - even in the 1960 version, the feast has only two unique responsories; the rest are drawn from the feasts of various saints and from the commons.
All of this has important implications for the history of the Office, not least because several historians have pointed to the lack of a sufficient number of responsories in early antiphoners as a key plank for their claims that the Benedictine Office was not said in Gaul or Anglo-Saxon England until the tenth century, and that the Carolingian reforms aimed at imposing the Rule and Office on all monks were probably never fully implemented in practice (5).
But more on this anon.
Missus est angelus
In the meantime, enjoy this version of one of today's responsories, also used for the feast of the Annunciation:
R. Missus est / Gábriel Angelus ad Maríam Vírginem desponsátam Ioseph, † núntians ei verbum; et expavéscit Virgo de lúmine: † ne tímeas, María, invenísti grátiam apud Dóminum: * Ecce concípies, et páries, † et vocábitur Altíssimi Fílius. V. Dabit ei Dóminus Deus sedem David, patris eius, et regnábit in domo Iacob in ætérnum. R. Ecce concípies, et páries, † et vocábitur Altíssimi Fílius. | R. The Angel Gabriel was sent to Mary, a Virgin espoused to Joseph, to bring unto her the word of the Lord, and when the Virgin saw the light, she was afraid. Fear not, Mary, for thou hast found grace from the Lord. * Behold, thou shalt conceive and bring forth a son, and He shall be called the Son of the Highest. V. The Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever. R. Behold, thou shalt conceive, and bring forth a son, and He shall be called the Son of the Highest. |
You can find a copy of the chant setting here.
Notes
1. For a discussion of the differences between Hilary and Ambrose's translations, with comparisons to the Palestinian catena, see Isabella Image, The Human Condition in Hilary of Poitiers The Will and Original Sin between Origen and Augustine, Oxford, 2017.
2. Translations of the Life of St Alexander the Sleepless can be found in Daniel Caner, Wandering, Begging Monks Spiritual Authority and the Promotion of Monasticism in Late Antiquity, University of California Press, 2002, pp 250 - 280 and Jean-marie Baguendard (trans), Les Moines acémètes, Vies des Saints Alexandre, Marcel et Jean Calybite, Bellefintaine, 1988.
3. Eddius Stephanus, Life of Wilfrid. A translation by J F Webb is available in Penguin under the title the Age of Bede. It is not clear that Wilfrid needed the entire year to relearn the psalter - his hagiographer claims he was held up in Kent in part by the need to find a satisfactory escort and obtain royal permission for his departure. But as Susan Rankin pointed out in 'Singing the Psalter in the Early Middle Ages' (in Daniel J Di Censo and Rebecca Maloy eds, Chant, Liturgy and the Inheritance of Rome Essays in Honour of Joseph Dyer, London 2017), it was not simply a matter of learning the variant texts, but also absorbing differences in how the psalms were divided into verses and sub-divided for pause places.
4. Todd Matthew Mattingly, "Trier Stadtbibliothek 1245/597:A Ninth-Century Antiphoner and the Conciliar Origins of the Monastic Office", paper given at the Leeds Medieval Congress, July 2014.
5. Anne Walters Robertson, The Service-Books of the Royal Abbey of Saint-Denis Images of Ritual and Music in the Middle Ages, Oxford, 1991; Jesse Billett, The Divine Office in Anglo-Saxon England, 597-c.1000. London: Henry Bradshaw Society, 2014.
