_Grammar of Gregorian and Modern Music._ Originally compiled by the
Very Rev. L. F. Renehan, D.D., late President of Saint Patrick’s
College, Maynooth. New and enlarged edition, containing numerous
exercises, the Gregorian Chants for High Mass and the Divine
Office; Litanies of the Blessed Virgin, instructions regarding the
use of the organ, etc. By the Rev. Richard Hackett, Professor,
Saint Patrick’s College, Maynooth. Dublin: James Duffy. 1865,
xxiv.――297. 12mo.
This useful book is divided into five parts. The first part (p. 1-68)
is a reprint of the _Choir Manual_ published by the late Dr. Renehan
for the use of the students of Saint Patrick’s College, Maynooth, and
republished with additions in 1858 by the accomplished editor, or
rather author, of the work under notice. This part contains a complete
explanation of the theory and notation of Gregorian music, with some
elementary instructions in modern Italian music. The remaining four
parts and appendix (p. 69-297) we owe to the Rev. R. Hackett himself.
The purpose of his labour has been to supply ecclesiastical students
in this country with a complete manual of the principal chants which
are sung at High Mass, Solemn Vespers, Benediction, Mass and Office
for the Dead, etc. With this view he has collected into the second
part an abundant supply of exercises on the intervals ordinarily in
use in Gregorian music, together with a selection of easy chants in
which these intervals occur. Part the third contains the principal
chants of the office for the dead, of the Mass for the dead, and
instructions on the method of chanting prayers. It is greatly to be
regretted that there should exist a difference between the Roman
method of chanting prayers and that in use in some dioceses in
Ireland. We hope that, as far as Ireland is concerned, by help of the
judicious selection of Roman chants given in this work, we may soon be
able to say with Guidetti (quoted by our author at page 134), though
in another sense, _semper et ubique sic cantatur_. The present want of
uniformity, appears still more unseemly when we learn (p. 158) that
the epistle and gospel of the Mass for the dead are often chanted
according to the Roman method in many dioceses in which the Irish
intonation is used on other occasions. Part the fourth contains chants
for High Mass. Part the fifth sets forth the chants for vespers,
chants for Holy Week, including those used at the blessing of the oils
on Holy Thursday, and miscellaneous chants. A great deal of most
useful information is condensed in the five short appendixes which
complete the work, respectively headed: directions for the choir and
organist at High Mass――use of the organ at solemn vespers――playing of
the organ at Mass and the Divine Office, when prohibited――directions
for chanting the Divine Office――Office for the Dead――Gregorian and
modern music――character of sacred music――instrumental accompaniments
and symphonies――vernacular chants. In drawing up these instructions,
the author has had recourse to the safest guides. His counsels are in
exact accordance with the _Caeremoniale Episcoporum_, the Constitution
_Annus qui nunc_ of Benedict XIV., the decrees of the Sacred
Congregation of Rites, and the teaching of approved writers. The
_Grammar_ has one other merit to which we wish to draw attention.
Scattered here and there throughout the work, wherever the subject
requires or permits, we find passages from the Milanese Councils of
St. Charles Borromeo, or from the works of Cardinal Wiseman, or from
other sources, which serve to inspire youthful ecclesiastics with a
true estimate of the majesty of the Liturgy, and to draw their
attention to those treasures of tender grace which it contains. It is
pious and wise thus to remind ecclesiastics that it is the _Vox
Sponsae_ which speaks from their lips in the Divine Office.
Footnotes:
[1] See _Ex._, iii. 22:――“But every woman shall borrow of
her neighbour, and of _her that sojourneth in her house_,
vessels of silver, and vessels of gold, and raiment; and you
shall put them upon your sons and upon your daughters, and
you shall spoil Egypt”.
[2] It is unnecessary to make any distinction between wives
and concubines, because this distinction cannot in any way
affect the present argument.
[3] The Hebrew text in v. 18 seems not quite clear. The
interpretation we have given is supported by the Septuagint
and the English Protestant version. According to the
Vulgate, Caleb had but two wives, Azuba and Ephrath.
[4] Aristotle, for example, says that “twins are common in
Egypt; even three or four at a birth, not rare” (_Hist.
Anim._, vii. 4). And Pliny tells us, that “for a woman to
have _more than three children at a birth_ is accounted a
portent _except in Egypt_” (_Hist. Nat._, vii. 4).
[5] This is the true reading according to the Hebrew, the
Septuagint, and the authorized version. The Vulgate has,
“Filius Phallu Eliab”. A similar example however, occurs, I.
Paral., ii. 8. “And the sons of Ethan, Azariah”. Here the
Vulgate agrees with the other versions.
[6] _An Essay on the Principle of Population._ London, 1826.
Vol. i., p. 517.
[7] _Id. Ib._ “Throughout all the northern provinces the
population was found to double itself in twenty-five years.
The original number of persons which had settled in the four
provinces of New England in 1643, was 21,200. Afterwards it
was calculated that more left them than went to them. In the
year 1760 they were increased to half a million. They had,
therefore, all along doubled their number in twenty-five
years. In New Jersey the period of doubling appeared to be
twenty-two years, and in Rhode Island still less. In the
back settlements, where the inhabitants applied themselves
solely to agriculture, and luxury was not known, they were
supposed to double their number in fifteen years”. He adds
in a note: “Speaking of Rhode Island, Dr. Styles says that
though the period of doubling for the whole colony is
twenty-five years, yet that it is different in different
parts, and within land is twenty and fifteen years”. p. 518.
[8] See “Tracts” of I. A. S., vol. ii, an. 1843, pag. 119.
[9] Or _Pierevill_, from the place of his birth in Suffolk.
[10] The Bull appointing him to Ossory is dated “Sexto
Kalend. Octobris, 1400”, and the See is described as vacant
_per obitum Johannis Epi. extra curiam defuncti_.
[11] Bremond, in _Bullario Ord. Praed._ iii. 64, mentions a
“_Richardus Wichelei, Winchelsey_, vel _Wicherlsi_”, who was
appointed to our see _anno circiter 1480_. The _Belgium
Dominicanum_ fixes the precise date of his appointment as
1479, and we see no reason for excluding him from the list
of the successors of St. Canice. He must, however, have
resigned the same year, though, perhaps, the title may have
been continued through courtesy, even in 1481, as mentioned
by De Burgo, pag. 476. Some, however, have supposed that
this bishop’s see was _Ossonensis_, to which we find
Dominican bishops more than once appointed in the
_Bullarium_ above referred to.
[12] “Vocacyon” in _Harl. Miscell._, vi. p. 412, seqq.
[13] Mant, _Hist._, i. 219.
[14] We learn these facts from Bale himself, in the preface
to his _Centur. Script. Britt._ Also from Harris’s _Ware_,
pag. 416.
[15] Cox, i. 300.
[16] See Prendergast’s _Cromwell’s Settlement of Ireland_,
pag. 156 (London, 1865).
[17] The Constitution of 1815 above mentioned.
[18] Mgr. de Ram died in Louvain on the evening of Sunday,
May 14th. The funeral obsequies were celebrated on Thursday
the 18th, and he was interred on Friday the 19th, at Nylen,
near Lieure, where he had his country residence. On the 28th
of June there was a second solemn funeral service, at which
the Cardinal Archbishop of Malines presided, and the Bishop
of Ghent, and the whole professorial body of the University
attended. On the 7th of July the Catholic University of
Ireland assisted at a solemn Requiem in the University
Church, Stephen’s Green, Dublin. The Archbishop of Dublin
presided at the Mass, which was celebrated by the Bishop of
Limerick; and a funeral discourse in honour of the deceased
prelate was read by the Rector, Very Rev. Mgr. Woodlock, at
a meeting of the University, on Sunday, July 9th.
Among the tokens of sympathy which it received on this sad
occasion, the University of Louvain mentions the address of
“condolence with her elder sister from the Catholic
University of Dublin”, as well as the condescension of our
Holy Father, in graciously sending by telegraph his
apostolic benediction to the bereaved University.
[19] Hic est titulus quo indicari solent causao seu dubia
quae S. Congregationi Concilii solvenda, ab Episcopis
proponuntur quando exhibent relationem status suae Dioecesis
S. Sedi.
[20] Excipe festum Nativitatis diem, vel ubi privilegium
concessum est, Missam iterandi, die commem. omnium defunct.
[21] Vid. append. I.
[22] Errant itaque auctores illi etiam recentiores, qui
docent extra Italiam posse recipi eleemosynam pro secunda
Missa, quando reditus tenues sunt qui assignantur pro
implemento proprii officii; vel ex vi consuetudinis. Errant
pariter cum docent extra Italiam, Parochos non teneri missas
applicare pro Populo, vigentibus illis rationibus, ac cum
dissimulant Const. Benedicti XIV. _Cum semper oblatas_,
utpote ad Italiae Episcopos directam; non distinguentes
Constitutiones quae ad aliquam determinatam provinciam ideo
diriguntur, ut in ea peculiare ius statuant; ab iis quae,
quamvis ad unam provinciam oeconomice dirigantur, tamen
_commune ius_ declarant. Et reapse S. C. Concilii, in
dirimendis dubiis, circa missam _pro Populo_, extra Italiam
exortis, secundum hanc Constitutionem, constanter iudicavit:
nec non S. C. de Propaganda Fide, in varias orbis partes,
pro opportunitate, veluti legem servandam hanc constitutionem
transmisit. Caeterum quilibet in hac repraetextus sublatus
est per Constit. regnantis Pontificis quem Deus incolumem
diu servet, quae incipit _Amantissimi Redemptoris_.
Aliter est iudicandum, cum agitur de locis Missionum, in
quibus _paroeciae, canonice erectae non sunt_. De qua re
exponemus suo loco, doctrinam a S. Congregatione de
Propaganda Fide, accurate definitam.
[23] See _I. E. Record_, p. 344.