Missale Notatum Lundense Pars Aestivalis
Results of Previous Research on the Source and Facsimilies
Summary
previous research. Such a “discovery” was the identification of a hitherto unnoticed
manuscript from Bratislava as a medieval missal associated with the cathedral in
Lund. From the given period, it is the only complete manuscript that documents the
liturgical and musical tradition of the Archdiocese of Lund. In the first part of the
publication, the authors present the results of their research in the field of codicology,
musical paleography, as well as musicological and liturgical analyses and
comparisons. The second part consists of facsimiles with registers of songs, lessons,
and prayers. This book aims to initiate further research into the medieval liturgy in
Scandinavia and Europe as a whole.
Excerpt
Table Of Contents
- Cover
- Title
- Copyright
- About the editor
- About the book
- This eBook can be cited
- Foreword
- Preface
- Acknowledgements
- Published as a Part of the Following Research Projects
- Contents
- List of Abbreviations
- Introduction
- 1 The Structure of the Source
- 2 Historical Context
- 2.1 The Beginnings and the Development of Christianity in the Province of Scania up to the Fifteenth Century
- The Spread of Christianity
- Archbishopric
- Monasticism
- 2.2 The Peregrination of the Missal
- Entries Made by Scribe S1
- The Entry Made by Scribe S2
- The Entry Made by Scribe S3
- Possible Stops on the Peregrination of the Missal
- Additional Texts
- 3 A Few Preliminary Notes from a Codicological and Liturgical Perspective
- 3.1 Binding
- Boards
- Binding
- Fixed Bookmarks
- Dimensions
- Composition: Structure of the Quires
- Codicological Formula
- Number of Folios
- Cut-off and Missing Pages
- 3.2 Internal Contents of the Codex
- Folios
- Holes and Damage to the Writing Material
- Numbering: Custodes
- 3.3 Folio Layout
- Pricking
- Lining
- Line Spacing
- Text Frame
- Alignment
- Réclamants
- Illumination and Decoration
- Script
- 3.4 Lacunae
- 3.5 Liturgical Notes
- 3.6 Ordinarium
- 3.7 Proprium de Tempore
- 3.8 Communae Sanctorum
- Conclusion
- 3.9 Comparison of Two Commune
- 4 The Liturgical and Musical Features of the Missal
- 4.1 Calendar
- Legend
- Summary
- 4.2 The Notation of the Codex
- Appendix
- 4.3 Alleluia Chants
- The Easter Octave
- The Sundays of Eastertide
- Pentecost and Its Octave
- Sundays after Pentecost
- Exceptional Alleluia Chants
- Conclusion
- 4.4 The Offertories
- Offertories in the Context of the Development of Gregorian Chant
- Offertories in the Notated Missal Ms. 387 from the Central Library of the Slovak Academy of Sciences
- Alphabetical List of Offertories in the Notated Missal Ms. 387
- 4.5 Some Textual and Musical/Modal Elements of Selected Chants
- The Hymn Rex Sanctorum Angelorum
- The Rite of the Blessing of the Holy Water on the Vigil of Pentecost
- Textual Analysis of the Rex Sanctorum Angelorum Chant
- The Presence of the Rex Sanctorum Angelorum Chant in Other Manuscripts and Printed Books
- Summary
- Notes on the Modal Differences of Selected Introits and Communions of Missal Ms. 387
- Antiphonae ad Introitum
- Antiphonae ad Communionem
- Summary
- 4.6 Votive Masses
- Conclusion
- Sources
- Bibliography
- Facsimilies
- (Pictures)
- Indexes
- I. Index of Chants
- II. Index of Prayers
- III. Index of Readings
- Index of Authors
Introduction
The history of the Notated missal Ms. Vol. 3871 (henceforth Ms. 387) from the former Lyceum Library, today the Central Library of the Slovak Academy of Sciences in Bratislava, is shrouded in mystery like that of many other manuscripts. According to Július Sopko, we should look for its origin in the latter half of the fourteenth century in a monastic environment somewhere in Austria.2 The Hungarian music historians, Janka Szendrei and László Dobszay, are of a different opinion. In their view, the manuscript comes from the thirteenth century from Northern Germany or Denmark.3 Eva Veselovská is inclined to agree with this latter opinion and specifies that the missal might have been produced in the second half of the thirteenth century, in a monastic environment in Northwestern Europe.4 A complex quantitative analysis of the feasts present in the calendar of Missal 387 also confirmed the similarity of this manuscript to other sources from this environment.5 So far, several scientific papers have been written on the topic of this missal.6
←21 | 22→Although it is a remarkable musical liturgical source, it has not previously been thoroughly examined. This publication presents the results of extensive pieces of research from the fields of codicology, liturgy, heortology, musical palaeography, and musicology.
However, despite efforts to gain the most comprehensive scientific insight possible, some aspects of the manuscript have not been treated thoroughly in this study. This applies, for example, to the field of script analysis, which would require a broader scope. Another field not dealt with by the authors is book art, which appears in some of the initials in the form of fleuronnée-type ornaments. Contrary to book painting, these are linear pen-flourished decorations. Fleuronnée-type book decorations began to develop in France around 1200 and spread rapidly all over Europe.7 Efforts to analyse this phenomenon are conditional on the existence of an adequate number of comparative materials from Scandinavia, which was also the major difficulty faced by the researchers in the above-mentioned fields.
Where the authors were able to carry out extensive research by source criticism, they describe the manuscript in detail. In the case of certain phenomena, however, they are limited to pointing out their exceptionality.
1 The Structure of the Source
Missale Notatum Ms. 387 is a manuscript which contains texts for the Holy Mass and chants for the second, traditionally called summer, part of the liturgical year (Table 1).
Table 1: Structure of the Missal
|
Fol. |
Contents |
|
1r – 7v |
Calendarium with 262 feasts |
|
8r – 14r |
Ordo misse with six prefaces, out of which only one is notated, with the Canon; Sequence for feasts of martyrs: Sq. O beata beatorum martyrum sollempnia Pater noster (two melodies) |
|
16r |
Ant. Vidi aquam |
|
16r – 17v |
Pascha – ad processionem |
|
18r – 50r |
Tempus paschale |
|
50v – 65v |
Pentecosten |
|
66r – 131v |
Dominice post Pentecosten (I – XXV) |
|
132r – 132v |
Alleluia que secuntur dicuntur in dominicis quando necesse fuerit; Ad officium Dicit Dominus |
|
133r – 190r |
Proprium de sanctis |
|
192r – 239v [240v]a |
Commune sanctorum |
|
239v [240v] – 252v [253v] |
Misse pro variis necessitatibus vel ad diversa (63 Mass formularies) |
a The original foliation of the manuscript after f.233r is incorrect. Throughout this volume, the original folio number is given in square brackets after the correct foliation.
The calendar (addressed in a separate chapter) is followed by the Canon of the Mass, and then a temporale with Eastertide and Ordinary Time. Eastertide begins with the rite of the Easter procession, followed by the formulary of Resurrection Sunday.
The absence of two moveable feasts, namely the feast of Corpus Christi and the Solemnity of the Most Holy Trinity, bears witness to the antiquity of the source. Both feasts were gradually introduced into liturgical books over the fourteenth century. Although Pope Urban IV formally instituted the feast of Corpus Christi for the entire Church in 1264, he died shortly afterwards and did not manage to implement his decree. The feast was finally introduced into calendars and celebrations under the pontificate of Pope John XXII (1316–1334),8 although with some exceptions.9 The implementation of the feast of Corpus Christi was completed in 1391 by Pope Boniface IX, which may thus be viewed as the terminus ad quem of the genesis of this missal.
The Solemnity of the Most Holy Trinity, instituted for the entire Church by Pope John XXII on 18 July 1334,10 although it had been celebrated locally in Franco-Gaulish Benedictine monasteries from the tenth century,11 is also absent from the missal. The introduction of this feast into liturgical practice was also gradual and differed in various regions.
The Proprium de sanctis is formed of Mass formularies from the feast of the martyr saints Tiburtius, Valerian, and Maximus (14 April) to the feast of St. ←23 | 24→Catherine (25 November): a hundred and thirty-one feasts in total, forty-one of which contain only the text of the prayer.
The Commune sanctorum contains formularies for the vigil and feast of an apostle, one formulary for each apostle, with nine Alleluias, four offertories, and three communion chants. For several apostles, however, there are no chants in the formulary.
From f. 199r onward, there are texts and chants of formularies for virgin martyrs, beginning with one martyr: seven introits, five graduals (and two incipits), ten Alleluias, four offertories (and two incipits), and seven communions.
These are followed by chants for the feasts of martyrs (from f. 208r): thirteen introits, eight graduals, eleven Alleluias, seven offertories, and ten communions.
Formularies for the Confessors of the Faith begin on f. 220v with the feast of one Confessor: five introits, five graduals, thirteen Alleluias, two offertories, and three communions.
Chants for the feasts of virgins are given from f. 228r: six introits, six graduals, eleven Alleluias, four offertories, and six communions.
←24 | 25→The Commune sanctorum is interrupted by three votive Mass formularies for the last three ferias: for love on Thursday, for the Holy Cross on Friday, and for the Virgin Mary on Saturday (ff. 236r [237r] – 237r [238r]).
From f. 236r [237r] to f. 239v [240v], the Communale continues with formularies for one or more apostles, one or more martyrs, one or more Confessors of the Faith, and for several virgins, all with their respective vigils.
The Communale (ff. 239v [240v] – 252 [253]) is followed by a rich collection of votive Masses (sixty-three formularies) for various intentions. These reveal the extensive pastoral care provided at the time of writing the manuscript (e.g. in distress, in temptation, for the ill, for friends, for peace, for rain, for the king, for a ruler, for a bishop). The nineteen formularies for Requiem Masses are equally diverse and rich, a true treasure trove of chants. These are found in the first three Masses. The first general formulary, used on the day of a funeral, contains an interesting choice of chant for communion. Instead of the traditional Lux eterna, there is a little-known chant, Pro quorum memoria.12 The second formulary with chants is meant for a Requiem Mass for a bishop and the third for an anniversary Requiem Mass. Besides these formularies with chants, there are fourteen other formularies dedicated to various groups of the deceased (e.g. for several bishops and priests, for an abbot, for monastics, for lay persons, for a father and mother, for members of the Marian congregation, etc.).
There are several additional texts on the front pastedown, on the last four folios, and in several other places in the manuscript. Their list is given by Luz (Chapter 2.2).
2 Historical Context
2.1 The Beginnings and the Development of Christianity in the Province of Scania up to the Fifteenth Century
Recent research on the notated missal Ms. 387 reveals that we should look for its origin in Scandinavia, more precisely in the town of Lund. The note on f. 5r, below the date of 31 July (Germani ep.), where another hand added the text Festum reliquarum ecclesie Lundis, also points to this location.
Lund is situated in the southwest of Sweden. There are no records on the origins of the town, but it was likely already a significant trade centre by the ninth century.13 In the Middle Ages, Lund was the capital of the former Danish province of Scania (Skåne) and an important Christian, cultural, trading, and political centre of Northern Europe, labelled as the medieval metropolis of Scandinavia. It originally belonged to Denmark, and only came under Swedish administration in the mid-seventeenth century. In the Middle Ages, it was also an episcopal and, from 1103 onward, archiepiscopal see.14 From among its numerous medieval churches, the mid-twelfth century Church of St. Peter,15 which used to be the monastic church of the Benedictine nuns, survived along with the Romanesque cathedral.16 In addition, the ruins (remains) of the Church of St. Salvator (St. Drotten) can still be seen there.17
The Spread of Christianity
The development and spread of Christianity in Scania was largely due to the Danish King Sweyn Forkbeard (Sven Tveskæg) (960–1014) and his son Cnut (Canute or Knut) the Great (circa 995–1035). Sweyn’s father, Harald Bluetooth ←27 | 28→(911–986), was one of the first Scandinavian kings to be baptised, which he received in around 960.18 As a royal seat, Lund was comparable to Roskilde, one of the largest and oldest towns in Denmark. Its fortified castle, dominated by a church, was already a political, cultural, and ecclesiastical complex by 1000.19
As Sweyn was the King of Denmark as well as of England, he invited English missionaries to Scania. These included Gotebald († probably 1021) who, soon after his arrival in Scania, became the bishop of Roskilde,20 who also administered the town of Lund. Sweyn promoted the spread of Christianity, initiated the construction of several churches and monasteries in Denmark, and financially supported the Church.21 He also had the first church built in Lund: the Church of the Holy Trinity.22
Sweyn’s son Cnut the Great continued to support the Church and promote the spread of Christianity. He played a major role in the development of Lund, where he encouraged the growth of industry, trade, and religious life. He also planned to establish a Scandinavian ecclesiastical province which would have been independent of the Bremen metropolis. It would have meant a political independence and freedom supported and reinforced by the Church.
However, only his successor, Sweyn II Estridsson (1019–1076), the maternal grandson of Sweyn Forkbeard and King of Denmark from 1047 to 1076, managed to accomplish this. Sweyn II was a learned ruler, as testified by the prominent medieval chronicler Adam of Bremen and Sweyn’s personal friend, Pope Gregory VII.23 Sweyn II promoted the spread of Christianity, initiated the construction of several churches, and even facilitated the education of the local ←28 | 29→populace. He called learned men to Denmark to teach Latin to the locals and enable them to communicate with other European countries.
Sweyn also initiated the establishment of new episcopal sees, which was a significant achievement in the field of ecclesiastical life,24 including in Dalby in 106025 which was governed by Bishop Egino, appointed by the Archbishop of the Hamburg-Bremen metropolis. Thanks to being an episcopal and royal seat, Dalby became a prominent religious centre of Denmark. Dalby Church, also called the Church of the Holy Cross in Dalby (Helgakorskyrkan i Dalby) and erected in the latter half of the eleventh century, was one of the earliest stone churches in Scandinavia and was based on the design of Hildesheim Cathedral.26
The bishopric in the nearby Lund was established in the same year, with Bishop Henry at its head.27 The diocese was formed by its separation from the eparchy of Roskilde and the German Archdiocese of Hamburg-Bremen. Henry died six years later and was succeeded by Bishop Egino, which resulted in the merger of the Bishoprics of Dalby and Lund. Until 1536, Dalby was the seat of an Augustinian monastery and a demesne of the Danish Crown.
In the subsequent years, Canute IV (c. 1042-10 July 1086), later known as Canute the Holy (“Knud IV den Hellige” in Danish or Saint Canute/Sankt Knud), played a major role in reinforcing the authority of the Church. He ruled Denmark from 1080 to 1086, seeking to strengthen the Danish Monarchy, devotedly supporting the Roman Catholic Church, and promoting the maintenance of ecclesiastical life and the celebration of Holy Masses. He had close contacts with the English throne. He was the first Danish king to be canonised and was declared the patron saint of Denmark by the Roman Catholic Church in 1101.28 In 1085, Canute IV donated large tracts of land for the construction ←29 | 30→of a new stone cathedral in Lund29 and is therefore considered to be its founder. Besides the erection of the cathedral, the aim of the donation might also have been to establish the Danish Archdiocese of Lund, which his predecessor, King Sweyn II Estridsson, had already wished for.30
Details
- Pages
- 774
- Publication Year
- 2022
- ISBN (PDF)
- 9783631867006
- ISBN (ePUB)
- 9783631870235
- ISBN (Hardcover)
- 9783631858301
- DOI
- 10.3726/b19267
- Language
- English
- Publication date
- 2022 (October)
- Keywords
- Bratislava medieval missal cathedral in Lund
- Published
- Berlin, Bern, Bruxelles, New York, Oxford, Warszawa, Wien, 2022. 774 pp., 529 fig. col., 23 fig. b/w, 52 tables.
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