Pub Date : 2023-03-22DOI: 10.1017/s0961137122000183
Catherine Saucier
Abstract The church of Sint-Jan in the town of ‘s-Hertogenbosch, on the northern frontier of the medieval diocese of Liège, cultivated unique local devotions to the widely venerated apostle St John the Evangelist. Most notable are five annual feasts, two of which are unknown elsewhere in Western Christendom – John's Exile on the Island of Patmos (27 September) and Return from Exile (3 December). Although Patmos figured prominently in the Western iconography of John's prophetic vision and writing of the Apocalypse, this event was largely overlooked in the Western Johannine liturgy. Drawing from an exhaustive study of all extant service books, my comparative analysis of the office chants and readings for John's Exile and Return examines how the ‘s-Hertogenbosch clergy synthesised Eastern and Western narratives of John's evangelical and prophetic activities on Patmos. A previously ignored liturgical imprint sheds new light on local reception of a fifth-century text of Syrian origin – the Acts of John by Prochorus – widely disseminated in Byzantium but little known in the Latin West. The Matins readings from this source contradict the Western prophetic association of Patmos by imagining this island as the locus for John's preaching and writing of the Gospel, yet the concluding versified responsories, unique to ‘s-Hertogenbosch, call on John as both a preacher and a prophet – attributes that merge in the musical form and melodic embellishment of these previously unstudied chants. More broadly, this case study demonstrates how the office liturgy might conflate different hagiographic narratives.
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Pub Date : 2023-03-22DOI: 10.1017/S096113712200016X
A. Yardley
Abstract This article examines the unusual commemorative Office of the Virgin from Barking Abbey in a fifteenth-century book of hours, Cambridge, University Library, Dd.12.56 (hereafter Dd.12.56). As already evident in the Barking Ordinal, the nuns of this Abbey venerated Mary, one of their patron saints, with a weekly full three-nocturn, twelve-lesson Matins service. Dd.12.56, however, has only recently been linked to Barking Abbey and drawing on new material in this manuscript in correlation with others from the Abbey, I argue that the Barking nuns compiled a unique series of readings and responsories to honour Mary. The progression through the three nocturns of Matins articulates a Marian theology that intersects with the nuns’ self-understanding and I demonstrate that they carefully crafted the lesser hours to highlight specific times of day and to complement Marian hymns sung at Barking. The accepted belief that books of hours were for personal devotion obscures the possibility that such books reflect communal liturgical practices, potentially serving multiple purposes within a monastic setting. Although Dd.12.56 dates from the fifteenth century, it may testify to a much older liturgical practice, which originated in the twelfth century when the three-nocturn format was still prevalent in Benedictine use and before it was largely replaced by a two-nocturn format in the thirteenth century. Benedictine tradition offered individual monastic houses the opportunity to craft this service. Dd.12.56 stands as a new and important testimony to the rich and imaginative ways in which the Barking community created, collated and curated materials that they steeped in their minds and hearts.
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Pub Date : 2023-03-22DOI: 10.1017/s0961137122000171
T. Kelly
Abstract Melismas are used to decorate the performance of introits in the early manuscripts of East Francia and of the region of Aquitaine. The former group includes melismas attached to the ends of phrases in manuscripts of the tenth and eleventh centuries. The Aquitanian practice, apart from a few introits that resemble the East Frankish usage, is to add substantial melismas – not the same as those used by the East Franks – to the final soloistic doxology, as a sort of flourish indicating the final reprise. These melismas are sometimes found in tonaries, perhaps for general application to any introit in the mode, and sometimes attached to individual introits. Melismas from Aquitanian tonaries, graduals and tropers are catalogued and described. These melismas are evidently portable, often being used for more than one occasion.
{"title":"Ornamental melismas in Aquitanian introits","authors":"T. Kelly","doi":"10.1017/s0961137122000171","DOIUrl":"https://doi.org/10.1017/s0961137122000171","url":null,"abstract":"Abstract Melismas are used to decorate the performance of introits in the early manuscripts of East Francia and of the region of Aquitaine. The former group includes melismas attached to the ends of phrases in manuscripts of the tenth and eleventh centuries. The Aquitanian practice, apart from a few introits that resemble the East Frankish usage, is to add substantial melismas – not the same as those used by the East Franks – to the final soloistic doxology, as a sort of flourish indicating the final reprise. These melismas are sometimes found in tonaries, perhaps for general application to any introit in the mode, and sometimes attached to individual introits. Melismas from Aquitanian tonaries, graduals and tropers are catalogued and described. These melismas are evidently portable, often being used for more than one occasion.","PeriodicalId":41539,"journal":{"name":"Plainsong & Medieval Music","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-03-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43074840","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.1017/S0961137122000110
Nicholas Bleisch
{"title":"Rachel May Golden, Mapping Medieval Identities in Occitanian Crusade Song. New York: Oxford University Press, 2020. xviii + 284 pp. £35.99. ISBN 978 0 190 94861 0.","authors":"Nicholas Bleisch","doi":"10.1017/S0961137122000110","DOIUrl":"https://doi.org/10.1017/S0961137122000110","url":null,"abstract":"","PeriodicalId":41539,"journal":{"name":"Plainsong & Medieval Music","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57437973","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.1017/S0961137122000092
C. Mews
ABSTRACT This article examines the Tractatus de musica of Jerome of Moray (‘de Moravia’), affirming his Scottish identity, as proposed by Michel Huglo in 1994. It argues that the Tractatus de musica presents an important overview of Parisian music theory in the thirteenth century, relating to both chant and mensurable music in that century, because it combines the views of several generations: the Positio discantus vulgaris, which he says was used ‘among the nations’; the De mensurabili musica of John of Garland, who corrected its deficiencies; and the treatises of Franco of Cologne and Petrus Picardus. It considers Jerome's career in three phases: his exposure to music and music theory in Scotland; his studies in Paris, most likely under John of Garland, perhaps at the cathedral school of Notre-Dame; and his involvement in the liturgical reforms within the Dominican Order, implemented by its Master, Humbert of Romans in 1256. Rather than assigning Franco's Ars cantus mensurabilis to 1280 (as proposed by Wolf Frobenius) and Jerome's Tractatus to sometime after this, I suggest that Jerome was exposed to John of Garland's teaching in the 1240s and that the Franconian system may have started to gain ground in the 1250s. Jerome compiled his Tractatus over a period of time, adding an excerpt about cosmic music from the commentary of Thomas Aquinas on Aristotle's De caelo perhaps as early as 1271 or 1272, in response to the criticisms of John of Garland and his followers being made by Johannes de Grocheio.
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Pub Date : 2022-10-01DOI: 10.1017/S0961137122000080
Eleanor J. Giraud
ABSTRACT This article proposes a methodology for differentiating between scribal hands in square chant notation. Drawing on several Dominican chant books copied in thirteenth-century Paris, the methodology outlined here may also prove a useful starting point for approaching square chant notations from various other origins. Specifically, this approach highlights eight parameters that may be useful for identifying and distinguishing scribal hands in square chant notation, namely, by examining the forms of F-clefs, custodes, liquescent neume shapes, general neume shapes and/or note groupings, C-clefs, accidentals, hairline extensions and the general appearance of the notation. This methodology is used to identify the notators working within the chant books of the Dominican exemplar manuscript Rome, Santa Sabina, XIV L 1, demonstrating the presence of one main notator, an ‘overseer’ or corrector intervening across several parts of the manuscript to supply missing material, and a second corrector or user of the manuscript adding missing material on one folio only. Through such palaeographical study, it was possible to reveal the different roles of the scribes notating this manuscript, to hypothesise about the process by which the liturgical material within the manuscript was compiled and to identify a potential network of notators working in Dominican manuscripts in Paris in the third quarter of the thirteenth century.
摘要:本文提出了一种方阵唱法中区分抄写手的方法。根据13世纪巴黎复制的多明尼加圣歌书，这里概述的方法也可能被证明是一个有用的起点，用于研究来自各种其他来源的方形圣歌符号。具体来说，这种方法强调了8个参数，这些参数可能有助于识别和区分方阵圣歌记谱法中的抄笔手，即通过检查f谱号的形式，扣押，液化的neume形状，一般neume形状和/或音符分组，c谱号，偶然，发际线延伸和记谱法的一般外观。该方法用于识别在多米尼加范例手稿《罗马，圣萨宾娜，XIV L 1》圣歌书中工作的批注者，证明存在一名主要批注者，一名“监督者”或更正者介入手稿的几个部分以补充缺失的材料，而第二批注者或手稿用户仅在一个对开本上添加缺失的材料。通过这样的古代学研究，有可能揭示抄写员在手稿中所扮演的不同角色，对手稿中礼仪材料的编写过程进行假设，并确定在13世纪第三季度在巴黎为多米尼加手稿工作的潜在抄写员网络。
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