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I a COALESCENCE of LITURGICAL CONSENSUS on the CHANTS for the MASS for the DEAD from ITS ORIGINS THROUGH the FOURTEENTH CENTURY

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I a COALESCENCE of LITURGICAL CONSENSUS on the CHANTS for the MASS for the DEAD from ITS ORIGINS THROUGH the FOURTEENTH CENTURY A COALESCENCE OF LITURGICAL CONSENSUS ON THE CHANTS FOR THE MASS FOR THE DEAD FROM ITS ORIGINS THROUGH THE FOURTEENTH CENTURY by Nemesio Valle, III Bachelor of Arts, Haverford College, 1997 Master of Arts, University of Pittsburgh, 2002 Master of Music, Duquesne University of the Holy Spirit, 2002 Submitted to the Graduate Faculty of the School of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburghi 2011 UNIVERSITY OF PITTSBURGH SCHOOL OF ARTS AND SCIENCES This dissertation was presented by Nemesio Valle, III It was defended on March 28, 2011 and approved by Sara G. Casey, Instructor, Department of Music Don O. Franklin, Professor Emeritus, Department of Music Deane L. Root, Professor, Department of Music M. Alison Stones, Professor, Department of the History of Art and Architecture Dissertation Advisor: Mary S. Lewis, Professor Emerita, Department of Music ii Copyright © by Nemesio Valle, III 2011 iii A COALESCENCE OF LITURGICAL CONSENSUS ON THE CHANTS FOR THE MASS FOR THE DEAD FROM ITS ORIGINS THROUGH THE FOURTEENTH CENTURY Nemesio Valle, III, PhD University of Pittsburgh, 2011 Although death is an essential part of human experience, the Mass for the Dead—frequently known as the Requiem Mass—has not been fully examined in musicological literature. The Mass for the Dead as a liturgical genre arises, not with the first generation of propers in the early eighth century, but gradually and sporadically by the end of that century. As a consequence, rather than a stable body of propers like most of the early celebrations, the chants for the Mass for the Dead vary significantly from region to region according to local practice. Although a few of these variations have been noted, the degree of diversity exceeds expectation. Through the survey of over 180 manuscripts, the multiplicity of chant traditions are documented and placed in their historical, artistic and theological context. The predicates for this Mass derive from consistent attitudes that Christians held about death in their early history. These were communicated through a variety of media—prayers, artwork, and formal liturgy. Ultimately, after the architecture for liturgical practice had already been erected, a Mass for the Dead arose. The texts used in the chants drew from burial prayers, other liturgical celebrations with appropriate texts, or were newly composed for the occasion. Around the end of the eleventh century, certain historical and theological factors contributed towards a consensus on the Mass for the Dead. Specifically, the newly-founded Cluniac, Carthusian, and Cistercian orders were well respected in their liturgical reform and iv expressed specific theological opinions about the importance of the Mass for the Dead. The ―All Souls‘ Day‖ celebration—a liturgy specifically designed to intercede with God on behalf of souls who seek to be admitted into heaven—originated in Cluniac circles and was promulgated amongst the other orders and, ultimately, across the entire body of the Church. In particular, the development of the doctrine of Purgatory fueled the interest in a coherent formulary for the Mass for the Dead, which led to decreased diversity amongst the chants used for that celebration. v TABLE OF CONTENTS PREFACE .......................................................................................................................... XVII DEDICATION .................................................................................................................... XIX 1.0 INTRODUCTION: AIMS AND CONTRIBUTIONS .............................................1 1.1 A SUMMARY STATE OF RESEARCH .........................................................3 1.2 SOURCES AND METHODOLOGY ...............................................................7 2.0 CONCEPTIONS OF DEATH IN EARLY ANTIQUITY ..................................... 13 2.1 THE JEWISH TRADITION IN THE COMMON ERA ............................... 14 2.2 THE “PAGAN” TRADITIONS ..................................................................... 19 2.3 EARLY CHRISTIAN PERCEPTION OF DEATH ...................................... 22 2.4 THEMES IN EARLY CHRISTIAN PRAYERS FOR THE DEAD ............. 27 2.5 THEMATIC CONSISTENCY OUTSIDE “ORTHODOXY” ...................... 30 2.6 EARLY CHRISTIAN FUNERARY DEPICTIONS...................................... 35 2.7 THE CELEBRATION OF MARTYRDOM .................................................. 40 2.8 CONCLUSION ............................................................................................... 45 3.0 THE CODIFICATION OF RITUAL ..................................................................... 50 3.1 THE BARBARIAN MIGRATION ................................................................ 53 3.1.1 The conversion of Clovis and the Merovingians ........................................ 58 3.1.2 Merovingian burial ..................................................................................... 62 vi 3.2 THE RISE OF THE SAINTS ......................................................................... 63 3.3 SAINT AUGUSTINE OF HIPPO (354-430) .................................................. 67 3.4 SAINT GREGORY THE GREAT (540-604) ................................................. 72 3.5 EARLY LITURICAL SOURCES ACKNOWLEDGING THE DEAD ........ 74 3.5.1 Euchologium of Saint Serapion .................................................................. 75 3.5.2 The Apostolic Constitutions........................................................................ 77 3.5.3 The Liturgy of Saint James ........................................................................ 78 3.5.4 The Liturgy of Saint John Chrysostom ...................................................... 79 3.5.5 The Old Roman Canon ............................................................................... 80 3.5.6 The Ordo defunctorum ............................................................................... 82 3.5.7 The Verona Sacramentary ......................................................................... 84 3.6 CAROLINGIAN REFORM ........................................................................... 88 3.7 CONCLUSION ............................................................................................... 96 4.0 THE FIRST PROPERS FOR THE MASS FOR THE DEAD .............................. 99 4.1 THE EARLIEST SURVIVING MANUSCRIPTS....................................... 101 4.2 THE BROADENING LANDSCAPE OF THE ELEVENTH CENTURY . 111 4.2.1 Saint Gall, eleventh and early twelfth centuries ...................................... 112 4.2.2 Italy, eleventh century .............................................................................. 114 4.2.3 Northern France, eleventh century .......................................................... 124 4.2.4 Eastern France and Belgium, eleventh century ....................................... 127 4.2.5 Germany, eleventh century ...................................................................... 130 4.2.6 Central and Southwestern France, eleventh century .............................. 132 4.3 SUMMARY OF OBSERVATIONS ............................................................. 141 vii 4.4 CONCLUSION ............................................................................................. 143 5.0 IDEOLOGICAL CHANGES ............................................................................... 147 5.1 THEOLOGICAL SHIFTS ........................................................................... 147 5.1.1 Purgatory .................................................................................................. 148 5.1.2 Hell ............................................................................................................ 156 5.2 MONASTIC REFORM ................................................................................ 167 5.2.1 Cluny, its manuscripts, and advances in the idea of Purgatory .............. 169 5.2.2 The Carthusians and their manuscripts .................................................. 174 5.2.3 The Cistercians and their manuscripts .................................................... 180 5.3 CONCLUSIONS REGARDING EARLY MONASTIC MANUSCRIPTS 187 6.0 APPROACHING LITURGICAL CONSENSUS ................................................ 189 6.1 TOWARDS CONVERGENCE .................................................................... 190 6.1.1 Italy, twelfth and thirteenth centuries ...................................................... 190 6.1.2 Northern France, twelfth through fourteenth centuries.......................... 200 6.1.3 Belgium, thirteenth and fourteenth centuries .......................................... 218 6.1.4 Germany, twelfth through fourteenth centuries ...................................... 221 6.1.5 Austria, twelfth through fourteenth centuries ......................................... 225 6.1.6 Central and Southern France, twelfth through fourteenth centuries ..... 231 6.1.7 Sources from the British Isles, the Netherlands, Switzerland and Spain 234 6.2 SUMMARY OF OBSERVATIONS ............................................................. 236 7.0 CONCLUSION ..................................................................................................... 246 APPENDIX A ........................................................................................................................ 252 APPENDIX B .......................................................................................................................
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