1. F.Muller-Hauser: Vox humana. Ein Beitrag zur Untersuchung
der Stimmasthetik des Mittelalters (K61ner Beitrdge zur Musikforschung XXVI),
Regensburg 1963. S.J.P.Van Dijk: "Medieval terminology and methods of psalm singing,"
Musica discipline 6(1952), 7-26.
2. As an introduction to the study of monastic and canonial customs
see K.Hallinger OSB: "Consuetudo. Begriff, Formen," Forschungsgeschichte, Inhalt," in:
Untersuchungen zu Kloster und Stift (=Studien zur Germania sacra 14), Gottingen 1980,
140-166. Musicological studies on these sources are few in number. See however J.F.Angerer:
"Die Consuetudines Monasticae als Quelle fur die Musikwissenschaft," in: Sacerdos et Cantus
Gregoriani Magister: Festschrift Ferdinand Haberl zum 70 Geburtstag (ed. F.A.Stein),
Regensburg 1977, 23-37, and M.E.Fassler: "The office of the cantor in early western monastic
rules and customaries: A preliminary investigation," Early Music History 5 (1985), 29-51.
3. Bibliographic guides for the study of customaries are found in
H.R.Philippeau: "A propos du coutumier de Norwich," Scriptorium 3 (1949), 295-302
[with an overview of editions from 1705 to 1948 and some terminological discussions]; Charles
Dereine:"Coutumiers et ordinaires de chanoines reguliers," Scriptorium 5 (1951),
107-113, supplemented in Scriptorium 13 (1959), 244-246 [Dereine's entries are grouped
geographically]; Anton Hanggi: Der Rheinauer Liber ordinarius (=Spicilegium
Friburgense
1), Freiburg/Schweiz 1957, xxiv-xxxvi [lists Mostly ordinaries of secular canons, but includes also
several consuetudinaria]; the monumental edition of Kassius Hallinger OSB (ed.): Corpus
consuetudinum monasticarum, Siegburg 1963 [hereafter CCM]. The standard handbook on
customaries announced in the collection Typologie des sources medijvales by
C.D.Fonseca has not appeared yet.
4. The canonical customaries gathered so far come from both secular
chapters (Lyon, Lund, Salisbury) and regular ones (S.Victor, Arrouaise, Marbach, Barnwell,
Premontre). Monastic sources feature Fleury, Le Bec, Cluny (with four different customaries),
Subiaco, Hirsau, S.Emmeram, Trier, Eynsham, the Cistercians, and the Carthusians. For the
Carolingian and PreCarolingian period, where the genre of customaries has not fully developed
yet, I include excerpts from the rules of S.Augustine, S.Chrodegang, and the Aachen council of
816, as well as the
page 79
treatises on ecclesiastical discipline by Isidor of Seville and
Hrabanus Maurus,
and the writings of spiritual teachers and reformers such as Peter Damian, Bernard of Clairvaux,
Anselm of Havelberg, or Gerhoh of Reichersberg. Eventually, liturgical treatises such as the
De ecclesiasticis officiis by Amalarius of Metz or the De divinis officiis by Rupert
of Deutz will also have to be taken into account, as well as certain pre-Carolingian Roman
documents such as the Ordines Romani or the decrees of Gregory the Great.
5. See below, heading vii.
6. Francois Petit in: La vita commune del clero nei secbli XI e
XII. Atti della Settimana di studio: Mendola, settembre 1959, Milan 1962, vol.1, (241-73)
138.
7. See Coutumes de Chartreuse; Guigues Ier Prieur de
Chartreuse (=Sources chrétiennes 313; Paris, 1984), introduction. Unfortunately the
customs
of S.Ruf, written between 1100 and 1110 by abbot Lietbert (ms.Paris BN lat 1233), are still not
accessible in print. See C.Dereine: "Saint-Ruf et ses coutumes aux XIe et Xlle siecles," Revue
bén&3acute;dictine 69 (1949), 161.
8. See especially the chapter "Quos libros non licet habere diversos,"
treating almost exclusively of books for liturgical use ("Missale, textus, epistolare, collectaneus,
graduate, antiphonarius, ymnarius, psalterium, lectionarius, regula, kalendarium uniformiter
habeantur"); in J.N.Canivez, Statuta capitutorum generalium Ordinis Cisterciensium ab anno
1116 ad annum 1786, vol.1 (Louvain 1933), 13 [Statuta 1134], and P.F. Lefevre &
W.M.Grauwen: Les statuts de Prémontri au milieu du XIIE siécle
(Bibliotheca
Analectorum Praemonstratensium Fasc.12) Averbode 1978, 49.
9. R.Doebner (ed.): Annalen und Akten der Bruder des
gemeinsamen Lebens im Liichtenhofe zu Hildesheim, Hannover, Leipzig 1903, 230; on the
liturgy and musical history of the Devotio moderna, including the brothers and sisters of
the
Common Life and the canons of the congregation of Windesheim, see J.Smits van Waesberghe:
"Die Handschrift Utrecht NIKK B 1 13," Kirchenmusikalisches Jahrbuch 50 (1966), 45
and E. Persoons & W. Lourdeaux: "Bibliografische inleiding tot de studie van de
Windesheimse Liturgie," Sacris erudiri 17 (1968), 401-10, as well as W. Lourdaux &
E.Persoons: "De statuten van de Windesheimse mannenklosters in handschrift cn druk,"
Archief voor de geschiedenis van de Katholieke Kerk in Nederland 6 (1964), 182.
page 80
10. MGH Legum sectio III, Concilia II, 1
(ed. A.Werminghoff), 414. Significant passages of the Aachen rule appear in the interpolated
version of the rule of St.Chrodegang (both versions found in Migne Patrologia Latin
[hereafter PLI 89, col .1057-1096, resp. 1097-1126; see J.-B.Pelt: Études sur la
cathedrals de Metz: la liturgie I. Metz 1937, and G.Hocquard: "La rei de de Saint
Chrodegang. Etat de queluques questions," in: Saint Chrodegang, Metz 1967, 55-89). These
interpolations are uncritically ascribed to Chrodegang (d. 766) by both Muller-Hauser (op.cit.,
169,
173 and passim) and Van Dijk (loc.cit., 9, note 8).
11. Cicero, Orator (ed. Wilkins, Oxford 1903), 29, 101: "Is
erit igitur eloquens qui poterit parva submisse, modica temperate, magna granditer dicere".
Augustine uses this quotation and adopts its terminology throughout book IV of De doctrina
Christiana (17,9; 17,12 ff). The three modes of enunciation are treated by Isidore,
Etymologiarum Liber II, chap. XVII.
12. Udalricus, Consuetudines Cluniacenses (ca. 1080-3),
Liber 111, cap.X. De praecentore et armario, PL 149, col.749C.
13. Wilhelm of Hirsau (d. 1091), Constitutiones Hirsaugienses,
Liber 11, cap.XXIII, De armario, PL 150, col. 1073A.
14,. lbid.col.11072C. This passage is taken from Udalricus, PL 149,
col.749B.
15. Loc.cit.col.1072C.
16. Martin Gerbert: Scriptores ecclesiastici de musica sacra
potissimum, 4.vols, St. Blasien 1784, repr. Hildesheim 1963 [hereafter GS]. A critical
assessment of this essential work is now available through Michael Bernhard: Clavis Gerberti.
Eine Revision von Martin Gerberts Scriptores ecclesiastici de musica sacra potissimum. Teil
1, Munich 1989 [hereafter Bernard, Clavis
].
17. GS 1, 2-4. Bernhard, Clavis, refers to a modern edition
of the Greek text and gives a Latin version from Ms.Montecassino 318 that differs widely from
the text in Gerbert which might be a modern Latin translation. However, the tenor of both
versions is the same.
18. GS 1, 4-5; Bernhard, Clavis cannot find Gerbert's
source or any other trace of that text. It thus remains enigmatic.
page 81
19. GS 1, 9-14 gives a wrong attribution of Nicetius of Trier. See
C.H.Turner: "Niceta of Remesiana II. Introduction and Text of 'De psalmodiae bono'.,"
Journal of Theological Studies 24 (1923), 225-252.
20. GS I, 213-229. Critical edition by H.Schmid: Musica et
scolica enchiriadis una cum aliquibus tractatulis adiunctis, Munich 1981, 157.
21. GS 1, 5-8; A diplomatic edition from the only known ms.
(S.Gall 556) is found in Bernhard, Clavis, 5-8. Bernhard argues against earlier
attributions of this text to Ekkehard V of S.Gall--a fictional person--but retains the attribution to
the anonymous author of the Vita Notkeri Balbuli, dated ca. 1220. For some Cistercian
texts that were incorporated into the Instituta Patrum see S.Van Dijk: "Saint Bernard and
the Instituta Patrum of Saint Gall," Musica discipline 4 (1950), 99-109.
22. See A. Wilmart: "Le manuel de St Jean Gualbert," Revue
bénédictine 48 (1936), 262.
23. S.J.P.Van Dijk, "Medieval terminology," 8.
24. 1 Cor 14, 15: "Psallam spiritu, psallam et mente."
25. "Let that be considered in the heart which is proclaimed by the
voice" . L.Verhei jen, La regli de Saint Augustin. I. Tradition manuscrite, Paris 1967,
421.
26. "Psallentium in ecclesia Domino mens concordare debet cum
voce, ut impleatur illud apostoli: Psallam spiritu, psallam et mente"; "Pure vero [vos
moneo divinis officiis interesse], ut nil aliud dum psallitis, quam quod psallitis cogitetis." Bernard
of Clairvaux, Sermo 47 in cantica canticorum, PL 183, col.IOIIC; "Cum igitur spiritualia
sint semper et ubique in omnibus praeponenda, idcirco quando fratres sunt in ecclesia vel alibi ad
divinum officium celebrandum, non sint ibi cum vagatione cordis interponendo nociva vel
cogitando diversa, quia ut ait Bernardus: Magna abusio est os habere in choro et cor in foro.
De quibus propheta ait: Qui ore benedicebant et corde suo maledicebant (Ps.61, 4)."
Ceremoniae Sublacenses, CCM XI, 1, 30; "[I]d studii psallentes et orantes habeant, quatenus
quod ore profertur, mente versetur"; Anselm of Havelberg (tIIS8), Liber de ordine
canonicorum, PL 188, col. 1 107B.
27. "And we know that our prayers are heard not because of our
verbosity, but because, of the compunction of our hearts'.
page 82
28. "He [the abbot] shall strive to live in such a way that he may
show a good example to his monks by his whole lifestyle; he should shed first himself the tears
that he wants to be shed by his listeners, and thus inflame them by the compunction of his heart".
Smaragdi Abbatis expositio in regulam S.Benedicti, ed. A.Spannagel, CCM VIII,
Siegburg 1974, 66.
29. "Serve ye the Lord with fear" . Ps . 2, 1 1.
30. ".The fear of the Lord is the beginning of wisdom". Ps. 110, 9.
31. "Sing ye wisely" . Ps . 46, 8 .
32. " They should stand at their places without presumption, saying
their hours with every reverence and fear, as the psalmist says:'Fear cheers the heart and will give
joy cheerfulness"'.CCM XI, 1, 30.
33. " . . . and that wine may cheer the heart of man".
34. "Et ideo constitutimus mediocritatem servari in cantu, ut et
gravitatem redoleat, et devotio conservetur" Statuta ordinis Cisterciensis 1134, loc.cit.,
30.
35. Unde vos moneo, dilectissimi, pure semper ac strenue divinis
interesse laudibus. Strenue quidem, ut sicut reverenter, ita et alacriter Domino assistatis: non
pigri, non somnolenti, non oscitantes, non parcentes vocibus, non praecidentes verba
dimidia, non integra transsilientes, non fractis et remissis vocibus muliebre quiddam balba de nare
sonantes; sed virili, ut dignum est, et sonitu, et affectu voces sancti Spiritus depromentes. Pure
vero, ut nil aliud dum psallitis, quam quod psallitis cogitetis. Nec solas dico vitandas cogitationes
vanas et otiosas: vitandae sunt et illae, illa diintaxat hora, et ilto loco, quas officiates fratres pro
communi necessitate, quasi necessario, frequenter admittere compelluntur. Sed, ne illa quidem
profecto recipere tunc consuluerim, quae forte paulo ante, in claustro sedentes, in codicibus
legeratis, qualia et nunc me viva voce disserente ex hoc auditorio Spiritus sancti recentia
reportatis. Salubria sunt, sed minime illa salubriter inter psallendum revolvitis. Spiritus enim
sanctus illa hora gratum non recipit, quidquid aliud quam debes, neglecto eo quod debes,
obtuleris." PL 183, col. 1011c.
36. Ps .137, 1: "In conspectu angelorum psallam tibi" .
37. "That the protection of angels is present to those who sing and
say psalms to the Lord". Loc.cit., 409.
page 83
38. "Because those who live according to the flesh do not raise
their hearts in contemplation to the Lord, they ignore the melodies of the celestial harmony and
the choir of the angels, sweet like the flow of honey". Peter Damian, Epistola XIII ad
Desiderium Abbatem et Cardinalem, PL 144, col.286C.
39. "Tales ad legendum, cantandum et psallendum in ecclesia
constituantur, qui ... suavitate lectionis ac melodiae et doctos demulceant et minus doctos
erudiant plusque velint in lectione vel cantu populi aedificationem quam popularem vanissimam
adulationem. Qui vero haec docte peragere nequeunt erudiantur prius a magistris et instructi haec
adimplere studeant, ut audientes aedificent." Aachen rule, loc.cit., 409.
40. "Isti [sc.psalmistae] canunt ut excitant ad compunctiones
animos audientium. Licet et quidam lectores ita miscranter pronuntient, ut quosdam ad luctum
lamentationemque compellant." Hrabanus Maurus, De clericorum institutions, PL 107,
col.305A.
41. "[Psalmi] planae ac dilucidae et cum compunctions cordis
recitentur, ut et recitantium mens illorum dulcedine pascatur et audientium aures illorum
pronuntiatione demulceantur...... Aachen rule, loc.cit., 414; "[C]antor aquam linteo coopertam
in festis diacono deferat, quam diaconus vino misceat: dulci enim cantoris modulations,
populus pia devotions et divino amore accenditur, et sic ad Dominum currit, et unum corpus in
Christo efficitur. Per vinum Christus, per aquam populus, per linteum cooperturam aquae labor
modulationis cantoris, quo liberator populus a cogitationum pravitate." John of Rouen
(ca.1000-1079), Liber de officiis ecclesiasticis, PL 147, col.35B.
42. "Sicque expeditus vim pronuntiationis tenebit [sc. lector], ut ad
intellectum omnium mentes sensusque promoveat, discernendo genera pronuntiationum, atque
exprimendo sententiarum proprios affectus, modo indicantis voce, modo dolentis, modo
increpantis, modo exhortantis, sive his similia secundum genera propriae pronuntiationis." Isidore,
De ecclesiasticis officiis,
ed. C.M.Lawson CC 113, Turnhout 1989, 70. "Sonum etiam
vocalium litterarum bene atque ornate perstrepant [sc.cantoresl." Aachen rule, loc.cit., 414; "Tam
in officio nocturno quam etiam de die attendendum est, ut psallatur bene, videlicet quod primo
verba pleno ore cum perfecta syllabarum expressions et etiam I perfectis pausis, ubicumque
punctus est, profera[nltur. Perfecta pausa est, quae fit communi cursu anhelitum dimittendo et
postea resumendo," Ceremoniae Sublacenses, CCM XI, 1, 27.
43. Musica enchiriadis, ed. Schmid (1981), 58.
page 84
44. "Precentor promovetur in monasterio no adventitius sed ab
incunabulis loci nutritus, gnarus cantilene ac symphoniarum, qui naturali sit preditus voce." Fleury
customs, CCM VII, 3, 14.
45. "Vox enim eius [sc.psalmistael ... habens sonum et melodiam
sanctae religioni congruentem, non quae tragicam exciametartem, sed quae christianam
simplicitatem et in ipsa modulations demonstret, neque quae musico gestu vel theatrali arte
redoleat, sed quae compunctionem magis audientibus faciat." De ecclesiasticis officiis,
Liber 11, cap.Xll, loc.cit., 72. Isidore's instructions seem inspired by texts as ancient as the
De psalmodiae bono by Nicetas of Remesiana. Compare "Sonus etiam vel melodia
condecens (credentium) sancta religions psallatur, non quae tragicas difficultates exclamet, sed
quae in vobis veram Christianitatem demonstret, non quae aliquid theatrale redoleat, sed
compunctionem peccatorum faciat." GS I, 13a.
46. "Psalmistam autem et voce et arte praeclarum illustremque esse
oportet, it ut oblectamento dulcedinis animos incitet audientium. Vox enim eius non aspera, vel
rauca, vel dissonans; sed canora erit, suavis, liquida, atque acuta, habens sonum." Isidore, loc.cit.,
71.
47. "Perfecta autem vox est alta, clara, et suavis: alta, ut in sublime
sufficiat; clara, ut aures adimpleat; suavis, ut animis audientium blandiatur." Hrabanus Maurus,
De clericorum institutions, Liber 11, cap.48, PL 107, col. 362B. This terminology is
derived from Isidore's Etymologies. (ed. Lindsay, Oxford 191 1, 111. xx, 14.)
48. "Psalmodiam non multum protrahamus, sed rotunda ac viva
voce cantemus..." Ceremoniae Sublacenses, loc.cit., 29. The Subiaco text depends on a
Cistercian source indicated by Van Dijk, Saint Bernard... (1950), 105. The notion is also
taken over into the Instituta patrum (GS 1, 6a; Bernhard, Clavis, 6)
49. "...non fractis et remissis vocibus muliebre quiddam balba de
nare sonantes; sed virili, ut dignum est, et sonitu et affectu voces sancti spiritus depromentes."
Bernard of Clairvaux, Sermo 47 in cantica canticorum, PL 183, col.1011C. "Viros decet
virili voce cantare, et non more femineo tinnulis, vel ut vulgo dicitur falsis vocibus veluti
histrionicam imitari lasciviam." Statuta ordinis cisterciensis 1134, cap.LXXIII,"De falsis
vocibus"; loc.cit., 30.
50. "Porro vox lectoris simplex erit, et clara, et ad omne
pronuntiationis genus accomodata, plena succo virili, agrestem, et subrusticum effugiens
sonum, non humilis, nec adeo sublimes,
page 85
non fracta, vel tenera, nihilque femineum sonans, neque
cum motu corporis, sed tantummodo cum gravitates specie." De officiis ecclesiasticis, loc
cit., 71.
51. "Quique [i.e.praecentor] virili sono laudis domini
campiductor ac si tuba vehementi hymnicas preire ac sustentare queat cantusque dulcedine
astantium aures permulceando oblectet." CCM VII, 3, 14. "In psalmodia quoque hoc adnoto, ut
mediocriter, id est neque nimis correpte neque nimis protracts, tamen cum distinctions ac tonatim
fiat, ne nimis remissa aut nimis altisona voce proferatur, in qua etiam ad rectorem ordinis
pertinebit." Anselm of Havelberg, Liber de ordine canonicorum, PL 188, 1107A.
53. "Haec distinctio nunc prolixe, nunc simpliciter canendi, excepto
altioris mysterii Sacramento, in claustris quibusdam apte servatur, in quibus psalmodia prolixe et
cum intercisione punctorum, versuum et interrogationum dicitur, nisi quando per dies festos
congregandus est populus, cui magis expedit sermonis quam psalmodiae apta prolixitas. Sed
monachi, quibus non imminet per dies festos cura populi erudiendi, prolixe atque concise psallere
debent sine temporum variations. Quod clerici, quantumlibet regulates, non poterunt observare:
non etiam in ipsa sollemnitate sollemnitatum, scilicet per paschale festum, quando monachi
servant consuetum in psalmis, responsoriis et lectionibus numerum, clerici propter catechumenos
de consuetudo subtrahunt et in ipsa quoque missa rectius utili praedicationi quam prolixae
cantioni operam dabunt. Sed venient dies cum auferetur ab eis sponsus: et tunc, simul cum
monachis, ieiunabunt (Mt.9, 15) et prolixe cantabunt qui sub regula coenobitali seu canonum
caste vivunt." Opera inedita Rome 1955, vol.I, 6. Quoted from Cattaneo, loc.cit., 265,
n.99.
54. "Tam in officio nocturno quam etiam in die attendendum est, ut
psallatur bene, videlicet quod primo verba pleno ore cum perfecta syliabarum expressions et etiam
perfectis pausis, ubicumque punctus est, profera[nltur. Perfecta pausa est, quae fit communi
cursu anhelitum dimittendo et postea resumendo...[Mledium et finem simul versus intonemus et
simul dimittamus. Punctum nuilus teneat, sed cito dimittat. Post punctum bonam pausam
faciamus. Nullus ante alium incipere et nimis currere aut post alios trahere praesumat vel
punctum tenere. Simul cantemus, simul pausemus semperauscultando.." Ceremoniae
Sublacenses, ccm, xi, II 27. Similar indications are given in the Statuta of Peter the
Venerable (1 146/7) for Cluny (cap. 1, De repausatione cantantium; CCM VI, 40).
page 86
55. "[Qjuamvis cantilenae sonus in aliis Officiis excelsa soleat edi
voce, in recitandis tamen psalmis huiuscemodi vitanda:est vox." Aachen rule, cap. 137, loc-cit.,
414.
56. Geronticon Pambonis, GS 1, 3b.
57. Commemoratio brevis de tonis et psalmis modulandis,
ed. Schmid (1981), 157.
58. Cap. 20, "De reverentia orationis."
