e eRrcoRIAN CHANT 48. Gregory asthe Crit elem othe Rye (65 (8) 1S Gretory cables fr rorganing; cen. the Roman cola cantor ne cons Ra tH CAE Id w have eid a centas ann cul noi (famous le ot chant for the yout) [1 188 (92 sr Gregory is id to have wuiuen 2 conto antiphonaras (compiation [er ayy pucrwort} of cant) [W172 G0) 58 Go: Introduction ofthe Feat ofthe Dedication of a Church [17 98s. 3 oot vi, dor of Seville (570636) givers clear description of rsponsoril psalm cody [ 16 (0)} ‘Bide says that the Valate (ce no. g4 8 now universally employed [A ash Pope Martins (6455) ssa to have edited a cantus annals (17 268 (99 i €.630: Three Roman abbots Catolenss, Mauslanus and Virbomus ae each reported to have writen acantus annais nobis [BV 463 (ga): 81) Sr, The Greck Pope Sergius (687.701: Coundl of Trll, 6s) introduces the protenions for three Feats of the Virgin: Annunciation, Assumption, and Nix tity [a8 (20) . i. Pope Sergivs introduces the Feat of the Exalation ofthe Cros [HV 182 (09) i. Pope Sergius introduces the Agnas Del into the Roman Mass [17 101 (139) Dis6y a. C752 Pope Gregory IE (715) introduces the Masses for ll the Thurs ayrof Lent [1181 (207) D240}, It is understood that these data should not be taken at ther fae value ‘They must be carefully evaluated both as o their reliability and as to their meaning before they can be used as the foundation material fora study of the development of chant, a study which also has to take into considera tion many other things, such as facts of a purely liturgical character ot internal evidence derived from an analysis of the melodies. Perhaps itis not superfluous to illustrate this situation by a few examples. A typical ‘ase of questionable reliability sno. 6 of the above lst, accorting to whieh Pope Sixtus I introduced the Sanctus into the Mass. This information ‘comes from a Liber Pontifialis(a book describing the deeds of the popes) ‘which was compiled from c, 600 toc, 800, that is, nearly five hundted years alter the event fo which it refers Even admitting the accuracy ofthe report, Origin and Development to . 600, 4s wwe have no evidence that the Sanctus was sung at this remote time or, if ‘was ng, that the melody had any connection with extant Sanctus melodies preserved in manuscripts of the tenth or eleventh centuries. Another fact ‘worthy of note is that in the chronological list hymns appear centuries before any mention is made of, for instance, the Graduals (see nos. 14 and 438). They are indeed a considerably older item of the liturgy, at least in the East, but this statement implies nothing regarding the antiquity of their melodies as compared with those of the Graduals. The fact that Ihymmns existed inthe third century, Antiphons in the fourth (se no. 27) oF the Inuit inthe fith (ee no. 4) is of interest and importance from the liturgical point of view, but is of ltele value for the investigation of the development of the musical repertory, for which we have to rely on en tirely diferent criteria (On the basis of historical data such as those given above and other con- iderations, cholars have been able to trace with a reasonable degree of certitude the development of liturgy and ehant. For our purpose a sum- ‘mary description will suice. FROM THE FIRST CENTURY To c. 380 “The earliest development took place in the East, particularly in Jeru- salem and Antioch. The most primitive service was the Night Offce of Saturday (¢he Jewish Sabbath), held in the hours before dawn, bevween cockcrow and sunrise. 1 was followed by the Mass, which therefore fell in the early hours of Sunday. Thus, Sunday became the Day of the Lord and assumed the function of the weekly feast day. The Night Service con- sisted of readings, prayers, and Psalms, the latter of which were probably ‘ing bya soloist, with congregational responses. The Mass consisted mainly of readings from the Old and New Testaments, a sermon, offerings, and communion (ee Dats, no. 7), possibly without any singing. As early a5 the second century we find three Offices: Vespers at the beginning of the night, the Vigil (later called Nocuurn oF Matins) during the last hours of the night, and Lauds in the frst hours ofthe morning. The Lesser Hours— ‘Terce, Sext,and None—existed at an early time as hours for private prayers (s ina family) but later became an oficial instieution. We are very fortunate to poses a detailed account of the complete serv- cea it was celebrated in Jerusalem about A. D, 985, atthe very end of the Period we are here concerned with. This information is contained in a unique document known as the Peregrinatio Etheriae (formerly, Silviae) Which isthe account ofa pilgrimage tothe holy places of the East under- taken by the nun Etheria, who wrote the report for the sisters of her nun nery, which was probably in north-west Spain. After detailed descriptions of her journey to various places (Mount Sinai, Mount Nebo, return to