The Vespers of St. Charlemagne by Fr. Augustine

The Vespers of St. Charlemagne

By Fr. Augustine

Introduction

(Note: A video will soon be posted of this Vespers celebration - the following explanation is designed to explain the origins of the service and its celebration. A full print-out of the service, with rubrics, follows.)

Charlemagne, upon his death, was highly revered by his countrymen. This reverence took on the proportions of sanctity, and Charles was canonized locally by the Frankish Church. While at a later period (1170 A.D.) canonizations came to be reserved to the Holy See, at the time the Frankish Church was entirely within its rights to perform a local glorification of a saint. The Orthodox Church still follows this method of canonizations – and, since the Frankish Church conducted this canonization before the Schism between East and West, there is no reason for Orthodox Christianity to reject his canonization – although the figure of Charlemagne is still a figure of controversy and prejudice in Eastern Orthodox circles.

Nevertheless, this is how it has come to pass, that a small group of Orthodox monks assisted me in the celebration of the Vespers of Blessed Charlemagne. Some slight introduction to the format used for this celebration of Vespers, and some brief commentary upon the texts' portrayal of Charlemagne's sanctity, may prove helpful to those reading and/or viewing the celebration.

In the first place, the service books of the Church are comprised of two great "types" of texts: first, the "Ordo" texts, which set down the base form, or foundation, of the service; there then remains the "Proper," which comprises the varying texts that are interpolated into the Ordo to make the service specific to a certain feast day or day of the week. Generally speaking, the words “Ordo” and “Proper” refer to the Mass and its texts – but the same principle applies here. For example: normally there is a set form that the service of Vespers takes on a Friday in Paschaltide (the day of this Vespers celebration). However, the feast of Charlemagne has a very full Proper, which changes all the antiphons for that day, adds a Prolix Responsory and changes the Hymn with its versicle and responsory. Of course, the “oratio” (prayer) at the main commemoration is specific to Charlemagne, as well. This results in a service, which retains certain elements of the weekday Ordo (namely, the Psalms employed and the basic format of the service), but is heavily specified for St. Charlemagne in almost all of its variable parts.

The Ordo I have chosen to use, is that of the Sarum Cathedral Office. This choice was made for several reasons. In the first place, I am not in possession of the Ordo texts from the Aachen Breviary (whence most of my Proper derives). But, there are positive reasons for the choice as well. First, the Sarum texts have been blessed and used in the Orthodox Church before, whereas no competent ecclesiastical authority has examined the service books of Aachen and ruled on their suitability for Orthodox worship; therefore, I use the Sarum texts because of their blessedness, beauty, accuracy and refined piety.

Also, the English Church (of which Sarum is an important See) preserves an interesting blend of Gallican and Roman customs, since St. Augustine of Canterbury found Gallican-influenced liturgy already present in England when he and his missionaries arrived, and may have introduced yet more elements after their own travels through Gaul. This was formally blessed and encouraged by Pope St. Gregory the Great in his correspondence with St. Austin of Kent (aka Augustine of Canterbury), as recorded by that felicitous Master and Doctor, the Venerable Bede. When it comes to the Divine Office (as well as the Mass), it is hardly possible to reconstruct the forms of worship used in Charlemagne's empire in any realy fulness. It is very possible, however, that the customs and piety of the English Church from the 12th century (whence the Sarum books that I have used derive) actually preserve more particulars of the piety and ceremonial of the early Frankish Church than the more Romanized piety and ethos of 14th and 15th century Aachen Breviary (whence my Proper derives). This is especially true of the chant repertoire – which is richer and more elaborate in English chant, after the Gallican style, than in the Roman.

Lastly, the Aachen Breviary reflects a Cathedral Usage, as opposed to a monastic usage. A Cathedral usage (usually) calls for five psalms at Vespers; those familiar with Latin liturgy will know that the rule of St. Benedict calls for a different number. The Aachen and Sarum use, therefore, each call for the same number of psalms and antiphons, and are thus a good fit for one another.

For the Proper, I have consulted with the Analecta Hymnica Medii Aevi, compiled by Guido M. Dreves. Therein, he compiles the musical portion of Charlemagne’s service, forming a critical edition, from a multitude of service books. The bulk of the service is taken from the Antiphonarium Aquisgranense (Aachen Antiphoner), but many books from other monasteries and cities (Coloniensis, Garstensis, Gerundensis, Ebersburgensis, Emmeramensis, Lubicensis, Francofurtensis, many Cistercian/monastic books and many others) are criticially compared. Because the Analecta Hymnica is concerned with the musical portions of the service, the Versicle and Responsory on the hymn, together with the Chapter following the Psalms, are absent. I have supplied these from the Breviary of Noyons.

The Proper for Charlemagne's Feast (January 28th, or "IV Kalends Februarii"), indicates that the feast was some class of “Double Feast” in Aachen. This is so, because the Proper gives a Prolix Responsory at both the First and Second Vespers of Charlemagne – the presence of two such responsories (and the doubling of the Antiphon upon the Magnificat) is the origin of the name “Double Feast.” Not having the Aachen Cathedral Kalendar from this period, I cannot say specifically what rank the feast had. We can make an educated guess, however.

These are the four ranks of Double Feasts

The Double Feasts (so called because the Antiphon on the Magnificat is doubled):
Principal - The greatest feasts: Easter, Christmas, etc.
Greater - Great feasts: Purification (Candlemas), Trinity Sunday, etc.
Lesser - Major Saints, Apostles, Prophets: St. John Baptist, All Saints, Michaelmas, etc.
Inferior - Important Saints, many Apostles' feasts, Ss. Ambrose, Jerome, Augustine, etc.

One would not want to rule out the enthusiasm of Aachen's faithful - it is possible that they numbered Charlemagne's feast amongst the top two or three ranks of feasts; it is far more likely, however, that Charlemagne's feast was ranked amongst the Inferior Doubles. The Principal Doubles tended to have their readings diminished (employing only one Nocturne), as a part of the festivities; that at least, argues against the highest rank - combined with the impiety of numbering Charlemagne's feast day amongst the great days like Christmas, Pentecost and Easter!

Whatever rank it held in Aachen, when the feast was celebrated in other localities, its rank was highly variable. For example, St. Austin of Canterbury is an Inferior Double in England. But, it is unlikely that his feast was celebrated in Aachen at all. So, I have made the informed decision to celebrate Charlemagne's feast in Columbus as an Inferior Double; I believe this is the most probable ranking, anyway.

A feast of this rank impacts upon the more-or-less unchanging Ordo of the service. The "preces" - the reading of psalm 50 accompanied by "little capitularies" and a collect - would be omitted. Also, Vespers in the Sarum Usage could be tri-partite (or even quatri-partite), consisting of Vespers of the Day, of the Virgin, of the Dead, and of All Hallows. An Inferior Double calls for omission of all these - although most would be omitted anyway, seeing as the celebration takes place in Paschaltide according to the Orthodox Calendar. Paschaltide is the time between Pascha (Easter) and Pentecost.

On most Saturdays - a day especially consecrated to Our Lady - the Office of the Blessed Virgin is done fully, in Choir, following the daily Office. There is an exception to this rule, however, whereby this full service of the Blessed Virgin is not observed on any Ember Saturday or any Feast with "ruling of the choir." In those cases, the full service is observed on the prior day, and is omitted on the Feast itself. Because this is an Inferior Double Feast, it is a feast with "ruling of the choir," and thus the Little Vespers of the Virgin are not done in this celebration.

That completes the rather dry explanation of the service’ form. A very brief characterization of the service’ portrayal of Charlemagne is appropriate.

The services have a multi-dimensional appreciation for Charlemagne: as a saint in the broadest sense, as a righteous conqueror, and as a giver of the divine law. Some of the antiphons would be equally applicable to most other saints, emphasizing a holiness of personal life and a right ordering of his energies. But some are yet broader and more generic, seemingly appropriate to all classes of saints. At the Invitatory of Matins, this antiphon was repeated many times:

Humbly God implore
With devotion pure,
Who o'er the stars above
Raised Charles, whom He loved.

And this antiphon from the first Nocturne of Matins could just as easily be sung of St. Benedict:

By shores of hallowed brooks,
Firmly did Charles take root;
And as the flowers of spring
His fragrance forth did bring.

Yet, the particular aspects of Charlemagne's life are also celebrated. Some of these focus on his Christian upbringing from youth (as opposed to the still-common experience of converting into the Faith), such as a short one from Vespers,

Brought up in the sweentess
Of the Angelic cult,
When he was raised to high office,
Charles was fed on Bread from heaven.

Or another from Matins, which speaks of how Charlemagne was already wise and mature from an early age.

Jewel of Franks, O Charles,
Boy bearing an aged heart!
While yet a new pupil of the human lot
But in nowise acting childishly,
You spurned the world and were wary of wealth
Whilst following Christ, whom you loved.
Verse: Pressing to his breast the justice of the Divine Law,
He offered himself to God as a pleasant sacrifice.

In this antiphon, we see that he is revered as a cultor of the divine law. This sentiment is echoed in other places, as in the Antiphon upon the Magnificat, where Charles is called a "rule of virtue" and "highway of justice."

He is also celebrated as a righteous warrior and conqueror - especially as one who liberates Christians or brings about the conversion of Pagans. The Vespers Hymn celebrates him almost as another Christ, saying

O king, subduer of the world,
And emperor over the kings of Earth.
Of your flock, of this our throng,
Piously hear the pious tears.

At whose prayer death is fled away,
Life is given and languor fails,
Who from the rock make water to flow
And cleanse the nations in baptism.

One of the most interesting antiphons relates his violently pious exploits at Pamplona.

By the flowing prayer of his righteous mind
The walls of Pamplona were ruined.
The conqueror, in spurning the wretched cult [of Islam],
Has the survivors for his friends.
V:Mightier than the lion,
But meeker than the lamb;
He caused foreign hosts in baptism
To be reborn for Christ.

The texts also want to emphasize the universal acclaim (and one can infer therefrom, the legitimacy) of his rule:

With Frankia demanding it
And the Curia applauding it
WIth a royal sceptre beautified
And above all others lifted high
God esteemed him worthy
Of the royal glory.
V: A champion o'er the vices in the fray,
By Leo's hand the Emperor is made.

Perhaps the third Responsory from Matins best combines all of these themes:

As a Caesar supported
By earthly power's sword
So with justice of law
He galloped through his course
To win for himself the prize
Of glory and salvation.
Verse: Struggling manfully,
And faithfully bearing all things.

The hymnographer was at times very inventive and clever. It is a shame that his thoughts can hardly be preserved in translation. For example, the Antiphon ad Magnificat hails Charlemagne as

Terror hostiis, Hostia Victis
("Terror to foreign armies, Yet a sacrificial victim unto those conquered.")

In the Latin, obviously, the thought is more concise and also a bit "punny." The hymnographer is talented at drawing upon similar sounds, and playing off of various connotations with words and phrases. Perhaps the most charming example is the verse of the second Matins Responsory:

Vitiorum Triumphator
In Agone
Consecratur Imperator
A Leone.

Here the author sets forth the image of Charlemagne struggling "in agone," which would have unfailingly brought to mind the struggles of Christian martyrs in the arena (this word and phraseology is frequently used for such a purpose). This tends to also bring "lions" to mind. Here, the author embellishes upon the theme that those who torture the martyrs are in fact their greatest friends, since all the torments they inflict are actually crowns and ornaments upon the soon-to-be Saint in Glory. So, the lion (leone) crowns the martyr rather than eating him. Or, perhaps, crowns the martyr by eating him. But the lion in this antiphon also refers to another "Leo" altogether.

Yes, the "lion" is also the Pope: Pope Leo, who crowned Charlemagne on Christmas Day. The hymnographer has skillfully blended all this imagery to make a memorable play upon the name of the Pope that crowned Charlemagne. Normally Christians were devoured by lions set upon them by a Pagan Emperor. Now, a Christian emperor is crowned by a lion (Leo) in another sense, entirely.

There is, possibly, another reference to Leo (and St. Agnes) in the verse to the fourth Matins Responsory. Therein Charlemagne is Leoni fortior, sed Agno mitior. Perhaps the hymn's composer is boasting a bit about Charlemagne's accomplishments by making him greater than Pope St. Leo the Fourth (the leoni, than whom Charlemagne is fortior), and also greater than St. Agnes the Virgin Martyr (the agno, than whom Charlemagne is mitior). Why would the hymnographer want to make Charlemagne "meeker" than St. Agnes? Well, Charlemagne's new feast was composed for the Fourth of the Kalends of February. The same day as the secondary Feast of St. Agnes (the octave and crown of her feast, in fact), now demoted in Charles' favor!

A final point about this celebration of Vespers: the cathedral at Aachen, as we have all seen, was splendid. Doubtless there were many clerics there to chant the services, and they must have done so with skill. But, times have changed and we monks are fewer in numbers. And, when it comes to modern-day, Eastern Orthodox monks chanting 700-year old services from the Western, Latin Church... well, I'm sure the skill level is a bit lower, too. This is a humble service, and is nothing like it would have been in the Cathedral of Aachen on Charlemagne's Feast. Before rubrical purists and liturgical savants from the empyrean realms of glory take our humble brotherhood to task for the rubrical impurity of our performance, I would remind them that I am aware of its shortcomings. We are three monks. Only two of us can sing (poorly at that), and one of these is the priest, who is not free to join me in choir as he is celebrating the service.

Nevertheless, I know that even in the Western Church there was the mentality of "making do" with what one had, when this was necessary. St. Cuthbert chanted his hours in an abandoned little shack while travelling. St. Ceolfrith, after a plague wiped out all his monks besides a young boy (the Venerable St. Bede), attempted to chant the services in full with all the antiphons – but, broke down in tears and changed his mind, when he heard the antiphons sung by only their two, little voices. The Rule of our Holy Father Benedict grants permission to omit the antiphons entirely in small brotherhoods.

We have opted to sing the antiphons, according to our slight power - albeit in a simplified manner, not according to the original melodies. The hymn is sung in an ancient melody for Confessors' Feasts of Nine Lessons, and some of the antiphons for processions and commemorations are after ancient Sarum usage. But, the other propers for Charlemagne are being improvised. The purpose of this celebration is threefold: to allow future students in the "Court of Charlemagne" class to hear the words in which Charlemagne came to be venerated; to give some example of what a Medieval Vespers service is like; and lastly, to do something for the love of God, and to honor Him through honoring His servant Charles. The video can only be enjoyed, if at all, in this spirit.

I understand that the video is not yet posted (as of 5/30/08). I hope to see it here in the next two weeks. A word-for-word reproduction of the service (with rubrical explanations) follows this introductory material, for those unable to watch the celebration.

Charlemagne understood how important it is to learn and to struggle to better one's self. So, I will post here a fairly simple Antiphon from the "Second Vespers" of the Feast of St. Charlemagne. The Christian day, like the Jewish, begins and ends at Sundown, not midnight. The first Vespers introduces the feast on the evening “before” the Feast Day. The Second Vespers bids farewell to the Feast on the evening after. These, then, are the words with which the faithful in Aachen bade farewell to the Feast of St. Charlemagne - and they sum up the most affectionate of their sentiments towards him. In the spirit of the Carolingian Renaissance, I encourage you to brush up on your Latin and translate this one yourself:

O Dei sacer athleta, Carole,
O saxeae gentis apostole,
O vere confessor obsequio,
Virgo votis, martyrque studio,
Qui, Quem virtute potentis
Dexterae praedicasti
Mentibus sacrilegis
Paraclitum Inspirasti,
Mediante Sancto Aegidio
Sanctionis Dominicae Mysterio
Coelitus per Angelum collatam
Implora nobis peccatorum veniam. Amen.


Quaerendo invenietis - et, Deo Gratias.

Here Follows the Text of the
Vespers of Blessed Charlemagne


After the bell has finished tolling, the priest crosses himself and begins, softly:

+In the name of the Father, Son and Holy Spirit. Amen.

Our Father, Who art in heaven, hallowed be Thy name; Thy Kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from evil. Amen.

Hail Mary, Full of Grace; the Lord is with thee! Blessed art thou amongst women, and blessed is the Fruit of thy womb, Jesus.

All cross their foreheads, and the priest begins:

O God, attend unto mine assistance! [All join:] Lord, hasten to help me! +Glory to the Father and to the Son, and to the Holy Spirit; as it was in the beginning, is now, and ever shall be, throughout all the ages of ages. Amen. Alleluya!

Now the psalms are sung, with their attendant antiphons.


Ps. 137
1 I will praise thee, O lord, with my whole heart: for thou hast heard the words of my mouth. I will sing praise to thee in the sight of his angels: 2 I will worship towards thy holy temple, and I will give glory to thy name. For thy mercy, and for thy truth: for thou hast magnified thy holy name above all. 3 In what day soever I shall call upon thee, hear me: thou shall multiply strength in my soul. 4 May all the kings of the earth give glory to thee: for they have heard all the words of thy mouth. 5 And let them sing in the ways of the Lord: for great is the glory of the Lord. 6 For the Lord is high, and looketh on the low: and the high he knoweth afar off. 7 If I shall walk in the midst of tribulation, thou wilt quicken me: and thou hast stretched forth thy hand against the wrath of my enemies: and thy right hand hath saved me. 8 The Lord will repay for me: thy mercy, O Lord, endureth for ever: O despise not the work of thy hands.
Ant. 1, mode 1d.
Born of Royal Stock
And approved by God,
Charles spurned this life's
Illicit contagions.

Ps. 138
1 Lord, thou hast proved me, and known me: 2 Thou hast know my sitting down, and my rising up. 3 Thou hast understood my thoughts afar off: my path and my line thou hast searched out. 4 And thou hast foreseen all my ways: for there is no speech in my tongue. 5 Behold, O Lord, thou hast known all things, the last and those of old: thou hast formed me, and hast laid thy hand upon me. 6 Thy knowledge is become wonderful to me: it is high, and I cannot reach to it. 7 Whither shall I go from thy spirit? or whither shall I flee from thy face? 8 If I ascend into heaven, thou art there: if I descend into hell, thou art present. 9 If I take my wings early in the morning, and dwell in the uttermost parts of the sea: 10 Even there also shall thy hand lead me: and thy right hand shall hold me. 11 And I said: Perhaps darkness shall cover me: and night shall be my light in my pleasures. 12 But darkness shall not be dark to thee, and night shall be light as day: the darkness thereof, and the light thereof are alike to thee. 13 For thou hast possessed my reins: thou hast protected me from my mother's womb. 14 I will praise thee, for thou art fearfully magnified: wonderful are thy works, and my soul knoweth right well. 15 My bone is not hidden from thee, which thou hast made in secret: and my substance in the lower parts of the earth. 16 Thy eyes did see my imperfect being, and in thy book all shall be written: days shall be formed, and no one in them. 17 But to me thy friends, O God, are made exceedingly honourable: their principality is exceedingly strengthened. 18 I will number them, and they shall be multiplied above the sand: I rose up and am still with thee. 19 If thou wilt kill the wicked, O God: ye men of blood, depart from me: 20 Because you say in thought: They shall receive thy cities in vain. 21 Have I not hated them, O Lord, that hated thee: and pine away because of thy enemies? 22 I have hated them with a perfect hatred: and they are become enemies to me. 23 Prove me, O God, and know my heart: examine me, and know my paths. 24 And see if there be in me the way of iniquity: and lead me in the eternal way.
Ant. 2; mode 2d
Brought up in the sweentess
Of the Angelic cult,
When he was raised to high office,
Charles was fed on Bread from heaven.

Ps. 139
1 Unto the end, a psalm for David. 2 Deliver me, O Lord, from the evil man: rescue me from the unjust man. 3 Who have devised iniquities in their hearts: all the day long they designed battles. 4 They have sharpened their tongues like a serpent: the venom of saps is under their lips. 5 Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me. Who have proposed to supplant my steps. 6 The proud have hidden a net for me. And they have stretched out cords for a snare: they have laid for me a stumblingblock by the wayside. 7 I said to the Lord: Thou art my God: hear, O Lord, the voice of my supplication. 8 O Lord, Lord, the strength of my salvation: thou hast overshadowed my head in the day of battle. 9 Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not thou forsake me, lest they should triumph. 10 The head of them compassing me about: the labour of their lips shall overwhelm them. 11 Burning coals shall fall upon them; thou wilt cast them down into the fire: in miseries they shall not be able to stand. 12 A man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction. 13 I know that the Lord will do justice to the needy, and will revenge the poor. 14 But as for the just, they shall give glory to thy name: and the upright shall dwell with thy countenance.
Ant. 3; mode 3e
The Caesar obtained
The holy effects of virtue;
His civilized compatriots
Spurned contemptible beguilements.

Ps. 140
1 I have cried to the, O Lord, hear me: hearken to my voice, when I cry to thee. 2 Let my prayer be directed as incense in thy sight; the lifting up of my hands, as evening sacrifice. 3 Set a watch, O Lord, before my mouth: and a door round about my lips. 4 Incline not my heart to evil words; to make excuses in sins. With men that work iniquity: and I will not communicate with the choicest of them. 5 The just shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head. For my prayer also shall still be against the things with which they are well pleased: 6 Their judges falling upon the rock have been swallowed up. They shall hear my words, for they have prevailed: 7 As when the thickness of the earth is broken up upon the ground: Our bones are scattered by the side of hell. 8 But o to thee, O Lord, Lord, are my eyes: in thee have I put my trust, take not away my soul. 9 Keep me from the snare, which they have laid for me, and from the stumblingblocks of them that work iniquity. 10 The wicked shall fall in his net: I am alone until I pass.
Ant. 4; mode 4e
Equipped with the armament
Of the shield of righteous faith
By intellections he rose above
The torrid seething of sin.

Ps. 141
1 Of understanding for David. A prayer when he was in the cave. [1 Kings 24] 2 I cried to the Lord with my voice: with my voice I made supplication to the Lord. 3 In his sight I pour out my prayer, and before him I declare my trouble: 4 When my spirit failed me, then thou newest my paths. 5 I looked on my right hand, and beheld, and there was no one that would know me. Flight hath failed me: and there is no one that hath regard to my soul. 6 I cried to thee, O Lord: I said: Thou art my hope, my portion in the land of the living. 7 Attend to my supplication: for I am brought very low. Deliver me from my persecutors; for they are stronger than I. 8 Bring my soul out of prison, that I may praise thy name: the just wait for me, until thou reward me.
Ant. 5; mode 5f
Neither fear of the world,
Nor the avaricious error of lucre
Could subdue (his) mind,
Following the commands of Christ. The melismatic pneum for the tone is appended.

Now the Chapter is intoned.

He recieved the power to reign, and wrought what was pleasant in the eyes of the Lord : deeds like unto those done by his father. (II. Paralipomenon, chap. 29)
R: Thanks be to God.

The responsory is now chanted.

This soldier of Thine did follow Thee,
And Thou didst receive him.
Likened unto Elisaeus,
He wrought fitting works for God, Alleluya, Alleluya.

V: Who, whilst he prays, languor fails;
Death takes flight and life returns.

Likened unto Elisaeus, he wrought fitting works for God.

Glory be to the Father and to the Son, and to the Holy Spirit.
Alleluya, Alleluya.

This soldier of Thine did follow Thee,
And Thou didst receive him.
Likened unto Elisaeus,
He wrought fitting works for God, Alleluya, Alleluya.

Then the Vespers hymn for Charlemagne. A thurifer makes sure that the censer is prepared with a coal and incense.


O King, Subduer | of the World,
And Emperor over | the kings of Earth.
Of your flock, | of this our throng,
Piously hear the pious tears.

At whose prayer | death is fled away,
Life is given | and languor fails,
Who from the rock | makes water to flow
And cleanses the nations in baptism.

With skill | and nat'ral power
You shatter | unyielding city walls.
With pure prayer | paying vows to Christ,
Cutting down rebels with the sword.

O, how worthy | a slave of heaven,
A good and loyal | servant true,
He fortified | the earthly towers
And travelled to the place of peace.

Therefore strike | the iron rock,
Produce for us | the living fount!
Beseech our God | with tender prayer
And make Him to be mild towards us.

As the last verse of the hymn is sung, the priest removes his plain cope and enters the sanctuary, where he is met by a taper-bearer and the thurifer. There he replaces his plain with a more solemn cope.

+Ascribe greatness | to the Trinity,
Praise and honor | for the Unity,
Which, with might | of governing
Reigns rightly in co-equality. Amen.

The versicle following the hymn is intoned:
V: Percussisti omnes mihi adversantes sine causa.
(You have stricken all who oppose me without a cause.)

And all softly respond:
R: Dentes peccatorum contrivisti, Domine.
(You have shattered the teeth of sinners, O Lord.)

Now the Magnificat begins. While the cantor intones the incipit of its antiphon, the censer is brought to the priest by the thurifer, for the blessing as follows.

Thurifer. “Benedicite!” (Bless!)
Priest. “Dominus.” (The Lord Bless)

The priest then blesses the incense.
Priest. “Ab ipso benedicatur, in cujus honore cremabitur. + In Nomine Patrist, et Filii, et Spiritus Sancti. Amen.”
(May it be blessed by Him, in Whose honour it shall be burnt. + In the name of the Father, Son and Holy Spirit. Amen.)

The priest does not yet take the censer, but makes a prostration before the High Altar. He then receives the censer from the thurifer and censes the altar – thrice in the middle, thrice on the right and thrice on the left. He then perambulates the altar, censing – especially being sure to cense the image of the Virgin in the sanctuary (or perhaps the Proskomide table w/Nativity Icon), and the ark of the relics, thrice each. He may then give the censer to the thurifer (or, continue himself). If he gives the censer to the thurifer, the priest is escorted back to his place in choir by taper-bearers and the thurifer shall cense the priest first of all. Then, whether it be the priest or the thurifer who censes, the censing continues with the choir (rulers of the choir first), followed by the people and the holy icons.

Throughout all this censing, the choir is chanting the Magnificat, with its antiphon.

My soul doth magnify the Lord.
And my spirit hath rejoiced in God my Saviour.
Because he hath regarded the humility of his handmaid; for behold from henceforth all generations shall call me blessed.
Because he that is mighty, hath done great things to me; and holy is his name.
And his mercy is from generation unto generations, to them that fear him.
He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart.
He hath put down the mighty from their seat, and hath exalted the humble.
He hath filled the hungry with good things; and the rich he hath sent empty away.
He hath received Israel his servant, being mindful of his mercy:
As he spoke to our fathers, to Abraham and to his seed for ever.

Ant. Ad Magnificat; mode 6f
O Hope to the afflicted,
Terror to hosts, Host to the conquered,
Rule of Virtue
Highway of justice, shape and figure of healing!
O Charles, gently receive
The votives of thy slaves. The melismatic pneum proper to the tone is appended.


Preces are omitted on a feast of this rank, the priest straightway chants, solemnly:

V: Dominus vobiscum. (The Lord be with you)
R: Et cum spiritu tuo. (And with thy spirit)

Oremus. Rex Regum, Domine Ds. Omns., Qui Beati Caroli arma et scripta multarum gentium conversione sanctificasti; conced, ut quem, ad Nominis Tui gloriam, victoriis et imperio decorasti in terris, Ecclesiae Tuae, quam tantopere dilexit atque defendit, patrocinetur in coelis. Per Dom.

(Translation: Let us pray. King of Kings, Lord God Almighty, Who sanctified both the arms and the writings of Blessed Charles with the conversion of many peoples : grant that he, whom you adorned on earth with victories and an empire, unto the glory of your Name, might also in the heavens be a patron unto Your Church, which he so greatly cherished and defended. We ask this through our Lord, Jesus Christ, Your Son, Who lives and reigns with You in the unity of the Holy Spirity as one God through all the ages of ages.)

All respond: Amen. The priest again chants, solemnly:

V: Dominus Vobiscum.
R: Et cum spiritu tuo.

A chanter intones the first Benedicamus.
Benedicamus Domino. (Let us bless the Lord).

And all respond:
Deo Gratias (Thanks be to God).

Then two commemorations are done, one of the Resurrection (it being Paschaltide),

Antiphon, tone 1.
The Lord is risen from the sepulchre,
Who for our sakes hung upon the Tree,
Allelluya, alleluya, alleluya.

V. Dominus Surrexit! (The Lord is Risen!)
R. Sicut dixit, alelluya! (As He said, alleluya!)

Oremus.
O God, Who by Thine Only-Begotten Son didst open wide for us today the door to eternal life, death having been destroyed : the prayers which, in preventing us, Thou dost inspire do Thou also, assisting us, bring to fruition – through Christ our Lord.

All reply. Amen.

Then is done the last commemoration, of the Holy Virgin:

Antiphon, tone 2.
The door to Paradise
Was shut to all mankind by Eve.
And it hath been opened again
By the Virgin Mary, Alleluya.

V. Post partum, Virgo, permansisti inviolata!
R: Sancta Deipara, intercede pro nobis, alleluya!

(V: After Childbirth, O Virgin, you remained inviolate!)
(R: Holy Theotokos, intercede for us, alleluya!)

Oremus.
Pour Thy grace into our souls, we pray Thee, O Lord : that we, who have known the Incarnation of Christ Thy Son by the tidings of an Angel may, through His Passion and Cross, be brought into the glory of the Resurrection. + Through the same Christ our Lord.

All reply: Amen. The priest again chants, in the solemn melody:

V: Dominus vobiscum.
R: Et cum spiritu tuo.

The final Benedicamus, in elaborate melody, is intoned by the choir.
Benedicamus Domino.
All reply: Deo Gratias.

The priest ends the actual service, exactly as it was begun:
+In the Name… Our Father… Hail, Mary…


The Vespers have now ended, but by custom there is made a procession to the shrine, altar or image of the Virgin Mary. All carry candles in their hands for the procession.

Antiphon, tone 6.
Rejoice, Queen of Heaven; rejoice, Lady of the Angels! Hail O Holy Root, by whom Light arose upon the world! Rejoice, glorious Lady, beautiful above all women! Most noble Lady, fare thee well, and forever pray to Christ for us, alleluya!

V: Sancta Deipara, Virgo Semper Maria,
R: Intercede pro nobis cum Domino Deo nostro, alleluya!

(V: Holy Theotokos, Ever Virgin Mary)
(R: Intercede for us with the Lord, our God, alleluya!)

Oremus.
Grant us Thy servants, we beseech Thee, Lord God, to rejoice in perpetual health of mind and body : and by the glorious intercession of the Blessed and Ever-Virgin Mary, grant that we may be delivered from present sorrow and reap the fruits of eternal joy. + Through our Lord, Jesus Christ, Thy Son, Who lives and reigns with Thee in the unity of the Holy Spirit, God through all the ages of ages.

All reply: Amen.

Here end the Vespers of Blessed Charlemagne - and Thanks be to God.


Bibliography

Keller, Fr. Aidan The Holy Psalter according to Sarum Usage (In preparation for publication)

Dreves, Guido M. and Blume, Clemens, editors Analecta Hymnica Medii Aevi, v. XXV, Leipzig: O.R. Reisland, 1897.

Morel, P. Gall, editor Lateinische Hymnen des Mittelalters Einsiedlen: Carl and Nicolaus Benziger, 1868.

Breviarium Noviomense ad Usum Regalis Ecclesiae Sancti Quintini, edited beneath the auspices of Bishop Joannis-Francisci de la Cropte de Bourzac, published in Paris cum Privilegio Regis Christianissimi, 1774.