• Nem Talált Eredményt

Medieval connections of the Aquileia Temporale, in terms of the item repertory

In document Space, time, tradition (Pldal 32-37)

Special Aquileian items

Chapter V (pp. 184–224) sets out to identify, classify and describe the items alien to the rite and to discover medieval occurrences to some of the items specific to Aquileia.72 In fact there are hardly any items in the Aquileian office Temporale that cannot be found in the repertory of other medieval rites. Though several Gregorian items in the office look locally specific at first sight, only a few can be called isolated local pieces;

most can be traced in Italian, Aquitaine, German, or occasionally Hungarian rites. On surveying the repertory, the unique items in the Aquileian office liturgy can be placed in three groups. 1. Certain items arrived from the south, from Mediterranean rites, as can be seen from the fact that they are also given in early medieval Mediterranean sources. 2. Some items are known in Central European, notably German tradition, or spread from there in the direction of North Italy (and Aquileia). 3. Some Aquileian source groups contain local pieces for which there are no further data, or which occur only in a narrow area of North Italy, of which a few are specific only to Aquileia.

Interesting results were obtained by mapping the influences and spread of the spe-cial items. This shed light, for instance, on a primary Mediterranean district which pre-served after the Carolingian period something of the unity typical of the early Christian centuries. Some of the examples shown could be remnants of a practice in the great ancient liturgies, even the Old Aquileia, of a practice whose ancient liturgy can only be presumed, for want of written remains.

It is not possible in this summary to reproduce the research findings for each item (pp. 184–225), but I append in the tables below a list of the grouped chants.

The 11th–12th-century connections of the Aquileian hymn repertory

The Aquileian office includes a genre, the office hymn, whose examination reveals an obvious system of repertory connections, which I discussed in a separate section.

72 See Gabriella Gilányi, “A gregorián zsolozsmaliturgiák zenei repertoárja. Rítus-meghatározó tételek

a középkori Aquileia offícium-hagyományában” [The musical repertory of Gregorian office lit-urgy. Rite-defining items in the medieval tradition of the Aquileian office], Sic itur ad astra 16/1–2 [= Zene- és tánctörténeti tanulmányok] (2004), 261–281.

Table 1: Items of Mediterranean origin Incipit, appearance

in Aquileia CAO–

ECE Position Appearing

in CANTUS index

Dixit Dominus ad Noe (Aqu) 16050 D60 VAm CH-Fco 2, D-Ma 12o Cmm 1, E-Sa 5, E-Tc 44.1, -44. 2, H-Bu lat. 118, I- Ac 693, I- Ad 5, I- Nn vi.

E. 20, I-Rvat lat. 8737

Pater fidei nostrae (Aqu) 16480 D50 VAm CH-Fco 2, D-Ma 12o Cmm 1, E-Sa 5, Tc 44.1, -44.

2, H-Bu 118, I- Ac 693, I- Ad 5, I- Nn vi. E. 20 Si manseritis in sermone (Aqu) 20910 Qu 1f5 LAb E-Tc 44.2, Gottschalk, F-AS 465

Si veritatem dico (Aqu) 20920 Qu 1f5 VAm Gottschalk only

Dum dormiret Jacob (Civ-41) 21250 Qu 2D N3R3 E-Tc 44.1, I-BV 19, I-Far, I-MC 542, I-PCsa 65, I-Rv C.5

Filiae Jerusalem (Aqu, Civ-I) 25450 6f4 VAm E-Sa 5, E-Tc 44.1, 44. 2, F-Pn lat. 1090 Domine post passionem

(Civ-II) 26520 6Sabb N3R3 E-Tc 44.1 I-MZ 15/79 I-Rv C.5 , I-Rvat SP B.79 Venit homo ad Jesum (Civ-57) 30670 P 1f2 LAb 7 Mediterranean sources

Beati qui in lege series (Civ-I,

Civ-II) 41481- Ann N1–3 aa Various item-by-item appearances

Saepe expugnaverunt (Aqu) 43190 Ann f4 V a3 E-Tc 44.1, 44. 2, F-Pn lat. 1090, CH-Fco 2, D-Ma 12o Cmm 1, I-Ac 693, I- Ad 5, I-MZ 15/79, I-Rv C.5, I-Rvat SP B.79, I-BV 19, I-Far, I-MC 542, I-Nn vi.E.20, I-PCsa 65

Magnificemus Christum

(Civ-II)*1 43091 Ann f2 VAm 5 Italian sources + E 611, F-Pn. 12044 Exsultavit spiritus meus

(Civ-II)* 43161 Ann f3 VAm Graz, To, AI, 2 English, 3 Italian

Quia respexit Deus (Civ-II)* 43231 Ann f4 V Am F-AI 44, I-Lc 601, I-PCsa 65, I-Rv C..5 + 3 Italian Laudate nomen Domini

(Civ-II)* 43260 Ann f5 V a3 8 Mediterranean + Nl-Uu 406 Esurientes humiles (Civ-II)* 43301 Ann f5 VAm 5 Mediterranean + E 611, F-AI 44 Suscepit Israel (Civ-II)* 43371 Ann f6 VAm Kl, AI, 4 Italian sources Abraham et semini ejus

(Civ-II) 43441 Ann Sabb VAm I-Far, I-PCsa 65, F-AI 44, GB-WO F.160 Lugebat autem David (Civ-II) 43870 Ann HReg

VAm With incipit, in Italian, French, Spanish, German and Franciscan sources

Ingressus Raphael (Civ-II) 44620 Ann HTob VAm 7 Italian and all Franciscan Adaperiat Dominus cor

(Aqu)* 44929 HMacc Inv English and Italian sources

Laudabilis populus (Civ-II) 45520 Ann HPro VAm Only in Pn 1090

Civitatem istam (Civ-II) 45521 Ann HPro VAm 2 Italian, 1 Carmelite, F-AS

Sacris solemniis (Aqu) 40811 Corp CH French, English sources, 2 Franciscan, Vor-285 Circumdederunt me (Aqu,

Civ-II) 46970 Mort Inv F-Ca 38, I-Ao 6

1 Items marked with an asterix are dealt with in detail in the last chapter on case studies.

The survey showed a clear correspondence between the Aquileian hymn reper-tory of the 11th–12th centuries and the reformed hymnal of the German center of the Benedictine reforms at Hirsau (V.2, pp. 225–235).73 There are two possible explan-ations. One is the 11th–12th-century fashion for monasticism in the region, whereby several new abbeys came to be founded in the patriarchate.74 The new Benedictine monasteries may have been the means by which Aquileia met with the Benedictine

of-73 See also Gabriella Gilányi, “Aquileia, Salzburg és Hirsau kapcsolata – A 11–12. századi

himnusz-repertoár” [Connections among Aquileia, Salzburg and Hirsau – the 11th–12th-century hymn reper-tory], in Zenetudományi Dolgozatok 2008 (Budapest: MTA Zenetudományi Intézet, 2008), 39–70.

74 The two most important foundations were Rosazzo and Moggio.

Table 2: Items of Central European origin Incipit, appearance

in Aquileia CAO–

ECE Position Appearing

in CANTUS index

Agnoscat omne (Civ-I) Nat LH Mainly German sources

Sancte Dei pretiose (Civ-I) 11530 Ste LH German and French sources De Patre verbum (Civ-I) 11990 Joh LH Only Kl, here: MH

Solemnis dies (Civ-I) 11621 Joh NH Nowhere

Gratuletur omnis (Civ-I) 13650 Epi CH Only Kl, here: LH

A Patre unigenitus (Civ-I) 14050 Epi LH 3 sources: F-Pn 15181, GB- AB 20541, D-MZb

Angulare fundamentum (Civ-I) 46540 Ded LH 5 sources: German, English Christe cunctorum (Civ-I) 46172 Ded NH French, Austrian, Italian

sources

Ut nox tenebris (Aqu) 20990 Qu 2D V1H Nowhere

Laus Trinitati (Civ-I) 40640 Trin V2H Nowhere

Crucifixum regem (Aqu-Civ-II) 11620 Joh Inv Prague, Hungary, Bamberg Rex omnis terrae (Civ-I) 13140 Circ N2 a2 German sources

Cum appropinquaret Jericho

(Aqu-K-Civ-II) 16770 Qu D50 LAb,

V2 Am+ Austrian sources Vado ad patrem (Aqu, Civ-II) 21613 Qu 2Sabb Ia Only German sources Tantum Domine (Aqu) 15453 Epi 3D V2 Am+ A-Gr 29, A-LIs 290, E-611,

I-PCsa 65, N-Uu 406

Convertimini ad me (Aqu) 20080 Qu 1D CR A-Gu 29, A-VOR-287, A-Wda D-4

Illumna oculos (Aqu) 21015 Qu 2D CR See previous

Dixi conscendam (Aqu) 24320 Qu 6D See previous +A-KN 1015

Vadis propitiator (Civ-II) 26160 Qu 6f6 N3 R3 Esztergom 6f4 VR, I-Far Nisi quis renatus (Civ-II) 32132 P 2f VAm Austrian sources

Hodie secreta caeli caro (Civ-I) 33120 P 6f5 L Ab Austrian, Italian, Dutch sources Laudabilem virum (Aqu)* 45339 HPro Inv Only 3 Austrian

Praecipita Domine (Civ-II) 45479 Ann HPro R Nowhere Templum hoc sanctum (Civ-II) 46171 Ded N Inv + Nowhere

fice and its more developed system of hymns, which is a fundamental trait of monastic traditions. However, it is easier to imagine that Aquileia came to include this differenti-ated set of hymns in its liturgy through the mediation of the diocesan rite of Salzburg.

This supposition is supported by analogies between the Aquileian and Salzburg hymn repertories, which are stronger than those shown by a comparison with Hirsau. As the fashion for Benedictine monasticism declined and Aquileia was freed from South German control, its office rite gradually departed from the pattern: its hymn repertory was simplified down to a diocesan one (e. g. the Matins hymns disappeared), while gaining some new local items.75

Connections between the Aquileian patriarchate and Hungary

The chapter on the more distant connections of the repertory has a section on the paral-lels between the Aquileian and the Hungarian (Esztergom) office rites in the 11th–12th and 13th–15th centuries (V.3, pp. 235–251).76 The account documents several points in common between the Hungarian and North Italian repertories, melodic styles, church institutions, and cultural background.

The chapter begins by summarizing the historical contacts from Early Christian times (trading and cultural ties along the Amber Road, the foundation of Early Christian dioceses in Pannonia) to the late Middle Ages and the Angevin King Louis the Great.

There is a symbol of respect and friendship for Aquileia in a contemporary miniature to be found in Hungary’s Képes Krónika (Illuminated Chronicle).77

75 For example the Lenten Ut nox tenebris.

76 See also Antiphonarium ecclesiae parochialis urbis Kranj [1491], ed. by Jurij Snoj and Gabriella

Gilányi, 18–23.

77 Képes Krónika (parchment, c. 1360): There is a scene in the 8th folio showing the inhabitants of

Aquileia fleeing by water before the invading Hun Attila and founding Venice.

Table 3: Items specific to the district of Aquileia

Incipit and appearance in Aquileia CAO–ECE Position

Laetabundus exsultet (Aqu, Civ-II) 11030, 11130 Nat V2 Seq

Cognoscimus Domine (Aqu, Civ-I, Civ-II) 20750 Qu L Ap

6 antiphons of Apprehendite disciplinam series (Civ-I): 41481- Ann D N1–3 aa Apprehendite disciplinam, Domine sub umbra, Deus meus

adjutor, Ab occultis meis, Mitte nobis Domine, Domine praevenisti nos

41481- Ann D N1–3 aa

Domine exaudi preces (Aqu, Civ-I, Civ-II) 42040 Ann f2 Ia

Declinate a me maligni (Civ-II) 42080 Ann f2 VI a

Ignitum eloquium (Civ-II) 42110 Ann f2 IX a

Israel potestas ejus (Civ-41) 42981 Ann D V a5+

Abraham et semini ejus (Civ-II) 43441 Ann Sabb VAm

Comparison of the office liturgies included examining the musical styles and li-turgical structures. The most elementary identity can be found in the musical dialect:

the 13th–15th-century musical version of Aquileia (primarily of the cathedral) and the Gregorian chant of the main Hungarian tradition at Esztergom both belong to the Central European dialect area, with refined melodies, typical interval leaps, closing melismas, and pentatonic elements in the psalm tones.

There are several parallels between the office content in Aquileia and Esztergom, es-pecially in the early, 11th–12th-century layers of their rites. On the one hand both have a strongly South German character (German items, liturgical structures, and South Ger-man neume notation without pitch indications). On the other, the early liturgical books of the two rites – the first fully notated, 11th-century antiphoner, the Codex Al ben sis, and the 11th-century San Daniele and 12th-century Cividale breviaries differ essen tially in liturgical content from the later Esztergom and Aquileian sources respectively. They are transitional because of the Germanic liturgy and do not show their clear pro ve nance, because there was no truly typical Aquileian or Esztergom liturgy at that time.

The similarity of the two early repertories is exemplified by some common Me di-ter ra nean items. These are primarily Italian pieces, points of contact that did not endi-ter the sources through German mediation.78

Liturgical parallels between Aquileia and Esztergom can also be drawn in later cen-turies. Both rites changed over time: the office liturgy of Esztergom, which gained its final form in the second half of 12th century, lost its Germanic traits and embraced sev-eral Italian structural elements, as well as new local items. Similarly, Aquileia under-went after the end of German secular rule, a process of re-Italianization, of which the Aquileia Cathedral and Cividale books present two different versions.

As for the liturgical content, it is characteristic of later tradition in Aquileia and Esztergom to place superfluous items in unusual positions, simply to keep them in use.79 (The more conservative German rites simply drop the extra items.) The order of the Advent responsories for Matins80 is exactly the same in Aquileia and Hungary, which makes the kinship between them quite clear. Comparison of the Lenten materials reveals structural identity (cf. the proper responsory materials of the Lenten Matins, the antiphon and hymn systems for Vespers, and the rich Compline chant material).

I was unable to establish from the examination a direct contact between the two rites, the signs of which lie mainly in regional ties. The offices of Aquileia and

78 For instance, only rare occurrences of the post-Epiphany series of Matins antiphons Beata qui in

lege or the invitatory Crucifixum regem for the feast of St. John the Apostle are found in Europe. See Janka Szendrei, “»Laetabitur deserta« Olasz repertoárdarabok a közép-európai gregoriánumban”

[Italian repertory pieces in Central European Gregorian], Magyar Egyházzene 9 (2001–2002), 193.

79 At Advent, for example, the two office rites draw a lot from the common Advent antiphon repertory

and find places for the rest in Matins, Vespers and the Little Hours.

80 See René-Jean Hesbert, Corpus antiphonalium officii [CAO], Rerum ecclesiasticarum documenta,

Series maior, Fontes 7–12.

Esztergom contain the general structural and melodic elements of the Central European region, and these clearly distinguish them from the Western liturgical traditions. It was certainly not Aquileia that passed items and office structures on to Esztergom directly, but some other Italian diocese – perhaps the historically important Venice.81 To sum up, the later office, in Aquileia and in Esztergom, displays an Italian type of richness and variety. This characteristic liturgy did not arise simply as a passing fashion; it became a distinguishing mark of both rites.

In document Space, time, tradition (Pldal 32-37)