English Monastic Life

by Francis Aidan Gasquet

1. THE CANTOR OR PRECENTOR

The cantor was one of the most important officials in the monastery. He was appointed, of course, by the abbot, but with a necessary regard to the varied qualifications required for the office; for the cantor was both singer, chief librarian, and archivist. He should be a priest, says one English Custumal, of proved, upright character, wise and well instructed in all knowledge pertaining to his office, as well as thoroughly conversant with ecclesiastical customs. Under his management all the church services were arranged and performed: the names of those who were to take part in the singing of Lessons or Responsories at Matins or other parts of the daily Office were set down by him on the table, or official programme, and no one could refuse any duty assigned to him in this way. In everything regarding the church services the cantor had no superior except the abbot, although in certain cases, where the Divine Office, for example, had been delayed for some reason or other, the sacrist might sign to him in suggestion that he should cause the singers to chant more briskly. What he arranged to be sung had to be sung, what he settled to be read in the refectory had to be read; the portion of Sacred Scripture, or other book that he had marked for the evening Collation, had to be used, and no other.

The place of the cantor in the church was always on the right hand of the choir; that of his assistant, the succentor, or sub-cantor, was on the left. It was part of the cantor’s duty to move about the choir when it was necessary to regulate the singing, and especially when any Prose, or long Magnificat with difficult music was being sung. Above all things, he had to guard against mistakes, or even the possibility of mistakes, in the divine service by every means in his power. With this end in view, he was instructed to select only music that was known to all, and to see that it was sung in the traditional manner. To guard against faults in reading and singing he was obliged by his office to go over the Lessons for Matins with the younger monks, and to hear the reader in the refectory before the meals, in order to point out defects of pronunciation and quantity, as well as to regulate the tone of the voice and the rate of reading.

When the abbot had to give out an Antiphon or Responsory on one of the greater feasts, the cantor always attended him, and helped him if there were need. If the abbot was unable to take any of his duties in church in the way of singing, such as celebrating the High Mass or intoning the Antiphons at the Benedictus and Magnificat, the cantor took them as part of the duties of his office. On all greater feasts of the second class, the cantor, by virtue of his office, gave out the Antiphon at the Benedictus and at the Magnificat. At the Mass and other solemn parts of the Divine Office on these occasions, he directed the choir with his staff of office: assisted on first-class days by six of the brethren in copes, and on feasts of the second class by four. His side of the choir was always to take up any psalm he had intoned; the other side of the choir, under the direction of the sub-cantor, doing the same in regard to what he intoned.

Even when the cantor himself was not directing the choir, as on ordinary days, he had to be always ready to come to the assistance of the community, in the case of any breakdown in the singing or hesitation as to the correct Antiphons to be used, etc. If an Antiphon was not given out, or given out wrongly, or if the brethren got astray in the music, he was to set it right with as little delay as possible. If the tone of the chanting had to be raised or to be lowered, it was to be done only by him, and all had to follow his lead without hesitation. On festivals it was his duty to select the singers of the Epistle and Gospel, and he was to be ever guided in his choice of deacon and sub-deacon by his knowledge of their capacity to do honour to the feast by their good singing. When the community were walking in procession through the cloisters or elsewhere, it was his duty to walk up and down, between the ranks of the brethren, to see that the singing was correctly rendered, and that it was kept together. The brethren were charged unhesitatingly to follow his suggestion and his leading.

Besides this, the cantor was naturally the instructor of music in the community, and at certain times he took the novices and trained them in the proper mode of ecclesiastical chanting and in the traditional music of the house. In many monasteries he had also to teach the boys of the cloister-school to read, and the exasperating nature of this part of his office may be perhaps gauged from a provision inserted in some statutes, that he was on no account to slap their heads or pull their hair, this privilege being permitted only to their special master.

On account of the cantor’s care of the church services and the necessary labour entailed thereby upon him, some indulgence was generally accorded to him in regard to his attendance at the parts of the Divine Office where his presence was not specially required. He was, however, forbidden to absent himself from two consecutive canonical hours, and was not to stay away from Matins, Vespers, or Compline. On Saturdays, like the rest, he had to wash his feet in the cloister.

So much with regard to the duties of the precentor, as chief singer of the monastery. He was also the librarian, or armarius; the two offices, somewhat strangely, perhaps, to our modern notion, always going together. In this capacity he had charge of all the books contained in the aumbry, or book-cupboard, or later in the book-room, or library. Moreover, he had to prepare the ink for the various writers of manuscripts and charters, etc., and to procure the necessary parchment for book-making. He had to watch that the books did not suffer from ill use, or misuse, and to see to the mending and binding of them all. As keeper of the bookshelves, the cantor was supposed to know the position and titles of the volumes, and by constant attention to protect them from dust, and injury from insects, damp, or decay. When they required repair or cleaning, he was to see to it; and also to judge when the binding had to be repaired or renewed. For the purpose of thus renovating the manuscripts under his care, he had, of course, frequently to employ skilled labour. At such times he received an allowance of food for the workmen engaged “on cleaning the bindings of the choir books,” etc. Special revenues also were at his disposal “for making new books and keeping up the organs.”

At the beginning of Lent the cantor was to remind the community in Chapter of those who had given the books to their house, or had written them; and subsequently it was his duty to request that an Office and Mass for the Dead should be said for such benefactors. And, during the morning Mass of the first Sunday of Lent, he was to bring a collection of volumes into the Chapter-house, that the abbot might distribute one volume to each monk as his special Lenten reading. In the ordinary course, the precentor was bound to give out whatever books were required or asked for, taking care always to enter their titles and the names of the borrowers in his register. He was permitted sometimes to lend the less precious manuscripts; but if the loan was made to someone outside the monastery, he had to see that he received a sufficient pledge for its safe return.

All writings of the church, or made for the church, came under the charge of the precentor. He made, for example, the tabulae, or lists of those taking any part in the services. These were graven on waxen tablets, the writing on which could easily be changed, and for making and repairing of which the sacrist had to furnish the wax. Moreover, the precentor had to supply the writers with the parchment, ink, etc., for their work, and personally to hire the scribes and rubricators who laboured for money. Also, he was supposed to provide those in the cloister who could write and desired to do so, with whatever materials they required; but before receiving these the religious had first to obtain leave from the abbot or superior, and then only to signify their wants to the precentor. He was told to give them what they needed, remembering that none of the brethren wrote or copied for their own personal good, but for the general utility of the monastery.

The precentor also, in his capacity of librarian, had to provide the books used for reading and singing in the church and for reading in the refectory and at Collation. He had personally to see that the public reader had his volume ready, and that it was replaced in the aumbry at night. To prevent mistakes, as far as it was possible so to do, the cantor was supposed to go over the book to be read carefully, and to put a point at the places where the pauses in public reading should be made. It was also his duty as archivist to enter the names of deceased members of the community and their relatives in the necrology of the house, that they might be remembered on their anniversaries. In this same capacity, at the time of the profession of any brother, he received from the abbot the written charter of the vows that had been pronounced, so that the document itself might be placed in the archives of the house. He was also required to draw up the “Brief” or “Mortuary Roll,” wherewith to announce the death of any brother to other monasteries, etc., and to ask for prayers for his soul. This document, often executed in an elaborate manner and illuminated, after it had received the sanction of the Chapter was handed to the almoner, who sent it by special messenger, called a “breviator,” to the other religious houses. In like manner the cantor received from the almoner all such notices of deaths as came to hand, and presented them to the conventual Chapter to obtain the suffrages asked for. If, as was frequently the case, the roll had to be endorsed with the name of the monastery, with the assurance of prayers, or some Latin verses in praise of the dead or expressive of sympathy with the living at their loss, it was the precentor’s duty to see that all this was done fittingly before the roll was committed again into the almoner’s hand, to be returned to the “breviator” by whom it had been brought.

The cantor also was one of the three custodians of the convent seal, and he held one of the three keys of the chest which contained it. When the die, often in the shape of single or double mould, was needed for the purpose of sealing a document he was responsible for bringing it to the Chapter with the necessary wax in order to affix the common seal to the document, in the presence of the whole convent, and for then returning it to its place of safe custody.

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HEADING OF MORTUARY ROLL
THOMAS BROWN, BISHOP OF NORWICH, D. 1445

Such an important office as that of precentor obviously required many high qualities for its due discharge. According to one English Custumal, he should “ever comport himself with regularity, reverence, and modesty, since his office, when exercised with the characteristic virtues, is a source of delight and pleasure to God, to the angels, and to men. He should bow down before the altar with all reverence; he should salute the brethren with all respect; he should in walking manifest his modesty; he should sing with such sweetness, recollection, and devotion that all the brethren, both old and young, might find in his behaviour and demeanour a living pattern to help them in their own religious life and in carrying out the observances required by their Rule from each one.”

The succentor, or sub-cantor, was the cantor’s assistant in everything. When the precentor was absent he took his place and performed his duties. In ordinary course he regulated the singing on the left-hand side of the choir, and attended to such details of the cantor’s administration as might be committed to him. It was part, however, of his own duty, as fixed by rule, to see that all the brethren who were tabulated for any duty, or who were involved in any change made in the daily tabula, had knowledge of it, in order to prevent the possibility of mistakes, which would interfere with the solemnity of the divine service, and by such carelessness manifest a want of that respect due to the community as a body. Moreover, before the morning Mass and the High Mass the succentor was to be at hand to point out to the celebrants the Collects that had to be said in the Holy Sacrifice, and the order in which they came. If, whilst at the altar, notwithstanding all his care, the priest could not find the proper place, or made delay from some other reason, he was at once to come to his assistance. Lastly, to take one more instance of the succentor’s duty: if during the course of the night Office he should see any of the brethren drowsy or forgetting to recite, it was his duty to take his lantern and go towards them, in order to remind them that they were to be more alert as “watchmen keeping their vigil in the Lord’s service.”