New Music Inspired by Old Hispanic Chant * Litha Efthymiou and Emma

2019 © Litha Efthymiou and Emma Hornby, Context 45 (2019): 61–73. New Music Inspired by Old Hispanic Chant * Litha Efthymiou and Emma Hornby Countless composers have turned to the Middle Ages for inspiration, a practice described by Pugh and Weisl as ‘medievalism.’1 Multiple strategies have been developed; some composers rely on the use of existing medieval melodies,2 others are inspired by medieval art or architecture.3 In what is perhaps the most familiar approach, composers use identifiable musical signposts that signify—to modern audiences—an imagined medieval sound. For example, in much music by John Tavener, the medieval past is arguably evoked by recognisable modern signifiers rather than by building on concrete aspects of medieval Greek chant.4 Use of such signifiers relies on listeners recognising stereotyped ideas of medieval music. Many of * The authors gratefully acknowledge funding of the research leading to these results by the European Research Council under the European Union’s Seventh Framework Programme (FP7/2007-2013)/ERC grant agreement no. 313133. 1 Tison Pugh and Angela Jane Weisl, Medievalisms: Making the Past in the Present (Abingdon: Routledge, 2013), 1. On musical medievalism, see Annette Kreutziger-Herr, ‘Medievalism,’ Grove Music Online. 2 To give just one example, Maxwell Davies’ Worldes Blis (1969) has plainchant permeating the music on every level. For detailed discussion of some examples by Arvo Pärt and John Tavener, among others, and for further bibliography, see Kirsten Yri, ‘Medieval Uncloistered: Uses of Medieval Music in Late Twentieth Century Culture’ (PhD diss., SUNY at Stony Brook, 2004). 3 See, for example, Paul Rapaport, ‘The Music of the Symphony’ in Paul Rapaport and Harold Truscott, Havergal Brian’s Gothic Symphony: Two Studies (London: Havergal Brian Society, 1978), 77. We were also influenced by Lisa Colton, ‘Past Tense: The Middle Ages as Creative Stimulus in the works of Margaret Lucy Wilkins,’ Bristol University Music Research Seminar, 2015. Our thanks to Dr Colton for sharing her transcript of this presentation with us; a developed version of this paper is included in the forthcoming Oxford Handbook of Music and Medievalism, ed. Stephen C. Meyer and Kirsten Yri (Oxford: OUP, forthcoming). 4 Ivan Hewett, Music: Healing the Rift (London: Continuum, 2003), 212. 61 62 Context 45 (2019): Efthymiou & Hornby the prevailing strategies adopted by composers since the nineteenth century are explored in detail in the forthcoming Oxford Handbook of Music and Medievalism. In the present article, we discuss an example of recent practice-based research falling under the umbrella of ‘creative medievalism.’5 The works discussed here were generated through collaborative research undertaken by a composer and a group of medievalists. We begin by introducing the research project and, in particular, Emma Hornby’s work on Old Hispanic melismas. Old Hispanic chant survives almost exclusively in unpitched notation, and has particular characteristics that are aesthetically alien from a modern perspective (e.g. a single syllable carrying over two-hundred notes). It is challenging to respond to this music through ‘creative medievalism’: a composer cannot be inspired by the medieval pitch content (since we do not know what it was), while a modern vocal piece with two-hundred notes on one syllable would probably alienate rather than engage listeners. This stimulated Litha Efthymiou to consider new modes of intellectual and creative engagement with the medieval past, pinpointing and conveying something of the essence of these chants in a contemporary musical idiom. In the second part of the article, we outline some of the compositional techniques that Efthymiou applied in pursuit of this goal. The Old Hispanic Office Project The European Research Council-funded project Shaping Text, Shaping Melody, Shaping Experience in and through the Old Hispanic Office focused on the Old Hispanic liturgy. This Christian rite, while Latin, was independent of the familiar Roman liturgy and its Gregorian chant, and it was practised on the Iberian Peninsula until its suppression at the Council of Burgos (1080 CE). During the project, Hornby and Rebecca Maloy wrote publications on: the relationship between text, melody and theology in Old Hispanic chant; and the repertoire’s melodic transmission, and its musical language. There were two postdoctoral researchers: a music palaeographer (Elsa De Luca), and a cultural historian (Kati Ihnat). A PhD student (Raquel Rojo Carrillo) undertook a case study of the vespertinus, which opened each Old Hispanic liturgical day. One major challenge in sharing this research with a wide audience was that fewer than thirty chants (out of thousands) are preserved in Aquitanian notation that shows intervals. These are mostly rather simple, for subdued occasions (e.g. the Maundy Thursday foot washing and the funeral service).6 All the rest of the repertoire is preserved only in unpitched neumes. The neumes signal how many notes there are, and when the melody rises or falls within each notational sign. The precise pitches and intervals are unrecoverable. In this notation, the metaphor that time passes from left to right across the page is already established, as is the convention that a rise in pitch is represented by a rise on the page. Each note is represented by a dot, a curved line, a straight line, a wavy line, or an angle. Some of these shapes can appear alone, as a single neume signifying a single note, such as a straight line (Example 1, box 1), wavy line (box 2), or curved line (box 3: the two curves signify two unison notes). The shapes can be combined in various ways to signify two or more notes within a single neume. As they combine, they intersect with an angle (box 4: two straight lines, the second one higher, connected via an angle), a curve (box 5: two curved lines, the second one falling, joined via a curve) or a 5 For this term, see Kreutziger-Herr, ‘Medievalism.’ 6 These are edited in Casiano Rojo and Germán Prado, El Canto Mozárabe (Barcelona: Diputación provincial, 1929), 73–81. Music Inspired by Hispanic Chant 63 small gap (box 6: three rising notes, with small gaps between them, smaller than the gaps we encounter between neumes). An angled or curved connection sometimes results in a looped pen stroke (box 7: a rising straight line, a curve, and another straight line, all joined by curves, with a loop, signifying three rising notes). These components combine flexibly, resulting in a very rich notational vocabulary where any melodic contour can be (and is!) represented in multiple ways. This means that, when we encounter recurring combinations of neumes, it is likely that they were written identically on purpose to represent the same musical gestures. See, for example, boxes 8a and 8b; note that this example was selected entirely at random. Such recurring combinations are absolutely characteristic of the repertoire. Example 1. The León Antiphoner, folio 237v In public presentations, the research team faced an apparent choice between focusing on the pitched chants, potentially limiting people’s impression of the repertoire’s sound world and conceptual scope, and finding non-auditory ways of communicating historical findings about medieval music, potentially risking dry abstraction. We took a third approach. A PhD composition student, Efthymiou was included in the research team in order to respond to the historical findings compositionally, and to communicate elements of Old Hispanic musical values and religious ritual experiences. Rather than trying to recreate such values and experiences within liturgy, Efthymiou chose to create music in a modern idiom, for modern audiences and for modern secular contexts, that evokes the experience medieval liturgical practitioners might have had of Old Hispanic chant. In the present article, we introduce two compositions emerging from Efthymiou’s practice-based research. These engage with the musical language of thousand-year-old chant, yet avoid creating a theme-park imagining of its original sound world. Old Hispanic Liturgy and Experiential Medievalism Medieval liturgy is made up of rituals in which, as Flanigan states, ‘there are no audiences … since the entire congregation participates in them.’7 Efthymiou aimed to reproduce something of medieval ritual experience. Such an engagement with the medieval past could be described 7 C. Clifford Flanigan, ‘Medieval Liturgy and the Arts,’ inLiturgy and the Arts in the Middle Ages: Studies in Honour of C. Clifford Flanigan, ed. Eva Louise Lillie and Nils H. Petersen (Copenhagen: Museum Tusculanum Press, 1996), 9–35, at 9–10. Here, Flanigan also states that, in contrast to ritual, ‘the arts are marked by some sort of division between audience and performers.’ 64 Context 45 (2019): Efthymiou & Hornby using Pugh and Weisl’s term ‘experiential medievalism.’8 Although Pugh and Weisl’s examples are far removed from musical performance (they identify jousting and medieval fairs as a way of ‘becoming, or indeed, being medieval’),9 their term could apply to any artistic practice that gives its audience first-hand experience of something that medieval people may also have experienced. Within the project team, the historical researchers introduced Efthymiou to a variety of potentially inspiring topics. One departure point was some particularly vivid Old Hispanic rituals and rites of passage. Efthymiou explored levels of initiation, stimulated by the Palm Sunday liturgy. The special rites of this day

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