Dr. Oviedo points out that the melody of the Salve is written in the purest Gregorian style, and evidently composed at a date anterior to the musical innovation which first showed itself at the beginning of the eleventh century, and was fully consummated in the first half of the twelfth. In order to perceive the archaic character of the musical style of the Salve, Dr. Oviedo observes, it is sufficient to compare it with the melodies of the first period of liturgic song, which begins with its creator, St. Gregory,[66] and terminates with the tenth century. Our friend has made the comparison, he has noted the beauty, the freshness, the spontaneity of the ancient melodies that sprang from the musical vein of St. Gregory, Charlemagne, Paul Varnefried, and others, and he has decided that this is the school in which the Salve must be classed; he has studied it also from a paleographical point of view, and made himself acquainted with its primitive form and with the various changes through which it has passed. Those who wish to follow these interesting investigations step by step can do so by perusing Dr. Oviedo’s own account of them.
A set of homilies preached upon the Salve Regina in the thirteenth century has been attributed by many, but without any foundation, to St. Bernard. It was in the sixteenth century that this prayer became crystallised into its present form. The first instance of its translation into a romance language occurs in the Cantiga 262 of Alfonso el Sabio. Yepes, the first Spaniard to claim for Spain the glory of being the birthplace of the Salve, wrote: “It has been usual for Germans and other authors to say that a Benedictine monk called Herman Contractus was the composer of this impassioned antiphona so celebrated in the Church. But Claudio de Rota, Antonio de Mocares, and Durando think that St. Pedro Mezonzo (or Mozonzo) composed the Salve; and I do not see why we Spaniards need let our hands be tied and assent unquestioningly to the statement that a German was its author.” Dr. Oviedo laughs to scorn the absurd theory that it was originally composed in Greek by one of the Apostles, and only translated by Pedro de Mezonzo.
Having fixed, then, the period within which the Salve must have first appeared, namely, the eleventh century, Dr. Oviedo goes on to search for the precise moment in that century at which the prayer became a historical fact. St. Pedro de Mezonzo died in 1003, Herman Contractus in 1054, and Ademar de Monteil in 1098. One of these three must have been the author of the Salve. In the eighteenth century the famous poet-priest of Fruime, in Galicia,[67] published a little work entitled Who Wrote the Salve? and he brought all his erudition, all his power of literary criticism, to bear upon the subject, with the result that he was able to successfully combat the theory upheld by Florez, that St. Bernard was its author, as well as to prove that it was not written by Contractus or by Monteil. His judgment has been upheld by the most eminent writers of Galicia in our own time, including Lopez Ferreiro.[68] Among foreign authorities who have held this view may be mentioned Mabillon, Du Cange, and Pope Benedict XIV. Dr. Oviedo in his recent thesis brings forward two important witnesses. The first is Guillermo Durando, a canon of the school of Bologna, who became bishop of Menda in 1285, best known as the author of a book on ancient ecclesiastical institutions, entitled Rationale Divinorum Officeorum. The second is Ricobaldo de Ferrara, canon of the cathedral of Ravenna, who was a contemporary of Durando, and who is best known as the author of a Universal History. Both these writers clearly affirm that St. Pedro de Mezonzo was the author of the Salve Regina. Dr. Oviedo has copied out their words on the subject with full contexts. I have them before me as I write. “If anyone should ask,” says Dr. Oviedo, “how it comes that the Salve was known in France and Italy in those remote times, I reply that it was from Provence in the eleventh and twelfth centuries that the greater number of the pilgrims who visited Galicia came. Thence also there came those pious caravans who, attracted by the throngs of French, Belgians, Germans, Hungarians, Poles, juglares and troubadours, who animated the streets and palaces of Compostela, the Holy City of the West, the emporium and centre of a powerful movement which carried multitudes of clever men from Galicia to occupy the professional chairs of the most celebrated schools of the Middle Ages, and multitudes of inspired Gallegan poets to sing before the most splendid courts of Europe. Who doubts that by means of these troubadours, of these scholars, the glorious traditions which join the name of Salve to that of St. Pedro de Mezonzo should have been spread far and wide?”
The Salve Regina made its first appearance in history as the product of Galician soil. We have seen that that royal troubadour of the thirteenth century, King Alfonso el Sabio, introduced a legend of the origin of the Salve into his Cantigas.[69] “Where,” asks Dr. Oviedo, “did he get that legend?” It is precisely those of his cantigas which have to do with this legend that give us the most difficulty, and whose source we are to-day unable to trace.[70] The fact is, that the source of all Canciones of the Salve, no matter whose name they bear, is popular tradition, which had its rise in Santiago, at the tomb of St. James, at the sepulchre of St. Pedro de Mezonzo. From this source the story spread, first all over Galicia and then all over Spain. In the last decade of the eleventh century the Salve—carried by the pilgrims—was being intoned in countries far from the land of its birth. But it gained such an early popularity in Spain as to be reflected in Spanish lyric poetry in the twelfth and thirteenth centuries, at which time it had not yet begun to influence the poetry of France.
The reader cannot fail to be struck, while perusing the pages of Dr. Oviedo’s thesis, with the patient perseverance and the stubborn determination with which these battles over the authorship of the Salve has been carried on by French, German, and Spanish patriots wishing to claim the glory for their own respective lands. But now, if fresh combatants enter the lists, their efforts will have to be superhuman indeed if they are to refute the proofs brought forward by this valiant Gallegan to show that Galicia rightfully claims the authorship of the Salve Regina.
In the summer of 1906 there appeared a startling article in the newspapers of Galicia,[71] entitled “The Dogma of the Immaculate Conception.” It began with the question, “Who was the first Western Theologian to Defend the Dogma of the Immaculate Conception?” “Dr. Eladio Oviedo,” it continued, “has brought about quite a revolution in history by affirming that before Eadmer must be mentioned Pedro de Compostela.” “Eadmer,” wrote Dr. Oviedo, “was an English monk of the twelfth century, educated under the rule of St. Anselm in the celebrated school of philosophy at Canterbury. He wrote about the year 1151 De Conceptione Sanctae Mariae—in which he argued, against all the most learned doctors of his time, that the Virgin Mary was born immaculate. Not only England, but France, Belgium, Germany, and even Spain believed till now that Eadmer was the first to defend this theory. But they were all wrong. About the year 1140, Pedro Compostelano (Petrus Micha, according to Lopez Ferreiro) wrote a treatise entitled De Consolatione Rationis, of which a manuscript, possibly the original, is still preserved in the Escurial Library, but, alas, unpublished. In this treatise Pedro presents, in the form of an allegory to Catholic Reason, the questions which occupied his mind, and, among them, that of the Immaculate Conception of the Virgin. It is in the form of a dialogue, and begins thus—
“Compostellanus.—One doubt occupies my mind. Tell me, Was she who merited the honour of becoming the mother of Christ conceived without original sin, or with it? Truly, the former appears the most likely, because I think that to the glorious Virgin Mother of our Lord were granted all the virtues it was possible for Her to have; from this I infer that Mary was sanctified in Her conception, and thus immune from original sin.
“Reason.—No one can deny that the Virgin was given every virtue, and this is a sufficient answer to thy question. Further, it is evident that before life she could not be sanctified, as she was not yet a rational being, which alone is capable of receiving Divine grace, but I do not vacillate an inch in affirming the fortunate Mary was enriched with the plenitude of sanctity in the precise instant that her soul had its birth, in ipsa animae infusione omnium gratiarum plenitudine Eam beari non ambigo.”
“It was the seed sown,” wrote Dr. Oviedo, “by Pedro Compostelano, of the Galician school of the twelfth century, that produced Cantiga 5 of the Festas de Sancta Maria, which begins thus—
“E logo que foi viva (Maria),
no corpo de sa madre
foi quida do pecado,