User:Platonykiss/Cathedral rite

Cathedral rite is called a rather representative urban rite which is usually dinstinct as a secular liturgy from monastic rites. There are various local forms which had been developed in different empires during the 4th century, since Christianity had been declared as a state religion. In consequence, a clergy had been needed to organize mass baptism as part of an urban rite celebrated in a town cathedral. Architectural features of those cathedrals are an Atrium with a huge fountain or closed baptisteries.

General characteristics of liturgy and architecture
Most of the cathedral rites have been developed soon, during the 4th and 5th century, at the urban centres of empires, as soon as Christianity had been declared as a state religion. As far as the architecture also represented the secular power of a king or an emperor, cathedrals had been built and rebuilt frequently, while baptisteries usually belong to the oldest archeological layer of these monuments.

The two main centers of the Roman Empire, Constantinople and Rome, have only few sources before the 8th century, so that they have to be reconstructed on the base of early witnesses, as they have survived from a conservative periphery. This is especially true for the early centre of pilgrimage Jerusalem which is as well a key for a reconstruction of the Old Roman and the early cathedral rite of Constantinople.

Around the region of Palestinia there are other local centres like Alexandria, Antiochia, and Damascus. They had been rather opposed to Constantinople, while later local rites like the Carolingian of the Palatine Chapel, the Siculonorman of the Palermitan Palatine Chapel tried to imitate it. Thus, they did not only create something very unique in their queer way of imitation which often mixed different cultures by employing their experts, they also expressed clearly a certain diplomatic attitude to usurp rather than to adapt to the political power of the Byzantine Emperor. Hence, their attempts to conquest Constantinople have threatened and in 1201 even expelled the Constantinopolitan rite, so that the old tradition rather survived in a peripheral centre, the Hagia Sophia cathedral of Thessaloniki. Even Rome imported certain elements of the Constantinopolitan cathedral rite, while Pope Gregory the Great pretended that the Roman congregation was not supposed to be a secular rite.

Milan, Ravenna, Paris, and Toledo were once centres of an own local tradition since an early age and over the centuries they withstood the different liturgical reforms for quite a long time. While Milan and Ravenna had been recognised as centres of their own which had an impact on the local regions, Visigothic and various local Gallican rites had much in common with Oriental rites, before they developed in completely different directions under the influence of the Carolingian or Roman-Frankish reforms and the Mozarabic influence in Andalusian Spain.

Concerning the various traditions of local cathedral rites, the local clergy had been linked to forms of courtly representation, which had been converted by the canticles, prayers taken from the Old Testament, and their concept of a fear before God which had to be greater than the fear before earthly power. According to this concept, special litanies (preces, polychronia) mentioned the political rulers by their name and asked for divine mercy and support.

The canticles belong to the oldest layer of Christian Divine service, so they were once linked with the Late Antique period of persecution. While Visigothic Christianity originally followed an eschatologic concept, Gallican rites tried soon to adapt to an Old Roman concept which had been influenced by an orientation towards urban monasticism since the period of Pope Damasus and his secretary Jerome. They imitated the cathedral rite of Jerusalem ("Hagiopolite" rite according to the Greek "Ἡ Ἅγια Πόλις", "the holy city") which had replaced according to the typika of the Desert fathers the canticles by the practice psalm recitation (psalmody).

According to this trend the ritual integration of collective baptism which had been once connected with certain canticles, was now linked with the recitation of the Laudate or Polyeleos psalms.

Hagiopolite rite
Jerusalem, the Divine Liturgy of St James and the reform monasteries; synthesis between urban monasticism, oriented toward the psalmodic movement if the Cappadocian fathers, and a new cathedral rite which was needed since the imperial ages.

Milanese rite
Ambrosian Chant, its basilicas and its mass antiphonaries (invernal, estival)

Aquileian rite
Ravenna

Constantinopolitan rite
No rite has been so often imitated than the Byzantine rite which was somehow the informal name of the choral rite at the cathedral Hagia Sophia.
 * Romanos Melodos
 * Justinian, Justin II and the Great Entrance
 * books Asmatikon, Kontakarion/Psaltikon (the old form, the synthesis by Byzantine round notation)
 * Akolouthiai (the order of services) and the Papadic reform in comparison with Thessaloniki and other local centers

Old Roman rite
Pope Damasus and the Latin cathedral rite

Pope Gregory I, the Roman Kyrie, and his reforms and the re-establishment of a secular papal liturgy

the schola cantorum

the 12th-century graduals

Gallican and Visigothic rites
2 branches of the Old Gallican cathedral rite since Isidore of Sevilla:


 * 1) Carolingian branch: (expositio antiquae liturgiae gallicanae)—Palatine Chapel Aachen—Toulouse—Paris
 * 2) Mozarabic branch: Córdoba Mezquita—Toledo cathedral—the "Reconquista" and liturgical reforms under Castilian reign

Carolingian syntheses

 * Old Gallican liturgy before and after the Carolingian reform
 * Charles the Bald and the Neo-Gallican renaissance
 * "Sonus" and Missa greca between Aachen and Paris (Corbeio-Dionysian)

Cluniac syntheses

 * Cluniac and Aquitanian cantors (the preces collection in the Gradual of St. Yrieix)
 * The Notre-Dame School
 * The Spanish Reconquista and the Codex calixtinus

Mozarabic synthesis
Mozarabic sequences and the Andalusian cordal poetry

Old Beneventan and Italonorman rite
(Bari cathedral, Benedictional roll), the imitation of the St Nicholas Basilica at Bitonto
 * Mass baptism on occasion of the Holy Saturday Vigil
 * St Sopia Chapel of Benevent, the later cathedral
 * the acclamations for Richard I of Capua at Montecassino
 * the Franconorman rite under Cluniac influence (William of Volpiano and the history of monastic foundations in 11th-century Normandy)
 * Palatine Chapel of Palermo
 * Madrid Biblioteca Nacional Ms 288: Tonary-Troper-Proser-Sequentiary with offertorial for a chapel of Norman Princes, probably Palermo (about 1100, Central-French neumes, Cluniac style)
 * Madrid Biblioteca Nacional Ms Vitr 20/4: Sequentiary-Gradual with an epistulary of the Palatine Chapel Palermo (ca. 1150, square neumes)
 * Cathedral of the Archimandritate St Saviour Messina (Gr. 161)

Biblical manuscripts
They contain biblical texts used for the readings during the Offices, often in alternation with verses from the lamentation of Jeremiah.
 * Madrid, Biblioteca de la Universidad Complutense, Ms. 31, 9th-10th century.
 * Burgos, Archivo Capitular, Expusición-vitrina 3, Mozarabic notation Cardeña Monastery.
 * Silos, Archivo del Monasterio. Fragments without notation of the Monastery of Oña.

Liber commicus
The lectionary used by the lector during Offices and the Mass.
 * Autun, Biblioteca Municipal, ms 27 (olim 29), 7th century.
 * León, Archivo Capitular, 2, 9th century.
 * Madrid, Biblioteca de la Real Academia de la Historia, Cod. Aemil. 22, Monastery of San Millán de la Cogolla (1073).
 * Paris, Bibliothèque nationale, fonds lat., ms. 2269, 8th-9th century.
 * Paris, Bibliothèque nationale, fonds lat., Nouv. Acq. Lat. 2171, Abbey of Santo Domingo de Silos (1067).
 * Toledo, Biblioteca Capitular, ms. 35.8, 9th-11th century.

Liber psalmarius et canticorum
Es un compendio del libro de los Salmos a los que se suman otros cánticos del Antiguo Testamento asimilados a estos. Suelen incluir las antífonas que preceden a la recitación de salmos y cánticos.
 * San Lorenzo del Escorial, Biblioteca del Monasterio, a III 5, s. X.
 * Madrid, Biblioteca de la Real Academia de la Historia, Aemil. 64 bis y 64 ter, s. X. Procedente del monasterio de San Millán de la Cogolla.
 * Hacinas, Archivo Municipal, s/n, s. IX. Procedente del monasterio de Silos.

Liber hymnorum

 * Madrid, Biblioteca Nacional, ms. 10001, Liber hymnorum with Mozarabic Notation, Toledo (11th century).
 * London, British Library, Ms. Add. 30851, Psalter with Mozarabic notation, Abbey of Santo Domingo de Silos (11th century).

Liber psalmographus
Contenía oraciones relativas a los salmos y a sus antífonas. No se conserva ninguno.

Manuale
Es el libro propio del sacerdote celebrante de la misa. Contenía el ordinario de la Misa, que en el rito hispánico posee una gran variedad. Solo queda un ejemplar.
 * Toledo, Biblioteca Capitular, 35.3, s. XI o XIII.

Antiphonarium
The proper book of the cantor which contains not only the antiphons, but all kind of liturgical chant.
 * Leon, Archivo Catedralicio, Cod. 8. Antiphonary of León Cathedral (traduction B) with Mozarabic notation (10th century).
 * Beatus of Liébana: London, British Library, Ms. Add. 11695. Commentary on the Apocalypse with an Antiphonary fragment (St Romanus, 1st feria of Advent) and Mozarabic music notation Abbey of Santo Domingo de Silos (11th century).
 * Madrid, Biblioteca Nacional, ms. 11556. Antiphonary (traduction B) with Mozarabic notation, Monastery San Zoilo de Carrión (11th century).
 * Paris, Bibliothèque nationale, fonds lat., Nouv. acq. lat. 2199, Antiphonary fragment (traduction A) with Mozarabic notation, Abbey of Santo Domingo de Silos (10th century).
 * Zaragoza, Biblioteca General Universitaria, M-418. Antiphonary fragment with Mozarabic notation, Monastery San Juan de la Peña (10th century).

Liber orationum
Incluía las oraciones del Oficio catedralicio festivo.
 * Verona, Biblioteca Capitular, ms. 89, año 731. Procedente de Tarragona.
 * Londres, British Library, ms. add. 30.852, s. XI. Procedente del monasterio de Silos, tradición A y con notación visigótica.

Liber sermorum
Contienen sermones de los santos padres visigodos, para leer como homilías tras la lectura del Evangelio. No contienen música.
 * Londres, British Library, ms. add. 30.853, s. XI. Procedente del monasterio de Silos, tradición A.

Liber ordinum
Incluía las oraciones completas del Oficio divino y de los ritos sacramentales. Hay dos tipos: episcopalis o maior y sacerdotalis o minor.
 * Silos, Archivo del Monasterio, ms. 4, año 1052. Tradición A, notación visigótica y aquitana (folio 144). Es un Liber ordinum maior.
 * Silos, Archivo del Monasterio, ms. 3, año 1039. Tradición A, notación visigótica. Es un Liber ordinum minor.
 * Madrid, Biblioteca de la Real Academia de la Historia, Aemil. 56, s. X. Procedente del monasterio de San Millán de la Cogolla, tradición A y notación visigótica y aquitana. Es un Liber ordinum minor.

Liber horarum
Contenía los oficios completos del Ordo monasticum.
 * Silos, Archivo del Monasterio, ms. 7, s. XI. Tradición A, notación visigótica. Es el único que se conserva completo.
 * Santiago de Compostela, Biblioteca Universitaria, res. 5, "Libro de las Horas de Fernando I" (traduction B) with Mozarabic Notation (1058).
 * Salamanca, Biblioteca Universitaria, ms. 2668, Liber canticorum et horarum León (traduction B) with Mozarabic notation.
 * Londres, British Library, ms. add. 30.851, s. XI. Procedente del monasterio de Silos, tradición A y con notación visigótica.
 * Toledo, Biblioteca Capitular, ms. 33.3, s. XII o XIII. Tradición B y notación visigótica.

Liber precum
Incluye las preces de la Misa, oraciones en forma de letanía y de carácter penitencial. No se conserva ninguno independiente, sino incluidos en otros manuscritos.
 * Londres, British Library, ms. add. 30.845, s. XI. Forma parte de un Liber misticus.
 * Toledo, Biblioteca Capitular, ms. 35.5. Forma parte de un Liber misticus.

Liber mixtus o misticus
Recopilan en un solo códice formularios de los libros ya nombrados, y están encuadernados en tomos. Además de los códices citados existen numerosos fragmentos dispersos en catedrales y monasterios españoles, en Madrid (Biblioteca Nacional, Real Academia de la Historia), París (Biblioteca Nacional), Londres (British Library), Roma (Biblioteca Vaticana), Washington (Biblioteca del Congreso), etc.
 * Londres, British Library, ms. add. 30.844, s. X. Procedente del monasterio de Silos, tradición A y con notación visigótica.
 * Londres, British Library, ms. add. 30.845, s. X. Procedente del monasterio de Silos, tradición A y con notación visigótica.
 * Londres, British Library, ms. add. 30.846, s. XI. Procedente del monasterio de Silos, tradición A y con notación visigótica.
 * Silos, Archivo del Monasterio, ms. 6, s. XI. Tradición A y, al final, B, notación visigótica. Es conocido como el Breviarium Gothicum.
 * Toledo, Biblioteca Capitular, ms. 35.5, s. XIII, tradición A y con notación visigótica. En este manuscrito está basada la reforma de Cisneros.
 * Toledo, Biblioteca Capitular, ms. 35.6, ss. X-XI, tradición B y con notación visigótica.
 * Toledo, Biblioteca Capitular, ms. 35.7, ss. XI-XII, tradición A y con notación visigótica.
 * Madrid, Biblioteca Nacional, ms. 10.110, s. XI o XII-XIII. Procedente de la catedral de Toledo, tradición B y notación visigótica.
 * Madrid, Biblioteca de la Real Academia de la Historia, Aemil. 30, s. X. Procedente del monasterio de San Millán de la Cogolla, tradición A y notación visigótica.