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It will be long before you can improve on this. Then followed Psalms 8, 62, and 66; "Canticum Moysi" in its own tone. Psalms 148, 149, and 150 came next, and then antiphons. During this time the lights on the altar are all extinguished, save one which is placed behind the altar. Six wax candles still continue to burn high above the entrance, the rest of the space is already dim, and now the whole chorus unisono intone with the full strength of their voices the "Canticum Zachariæ," during which the last remaining lights are extinguished. The mighty swelling chorus in the gloom, and the solemn vibration of so many voices, have a wonderfully fine effect.
The melody (in D minor) is also very beautiful. At the close all is profound darkness. An antiphon begins on the sentence, "Now he that betrayed him gave them a sign," and continues to the words "that same is he, hold him fast." Then all present fall on their knees, and one solitary voice softly sings, "Christus factus est pro nobis obediens usque ad mortem;" on the second day is added, "mortem autem crucis;" and on Good Friday, "propter quod et Deus exaltavit illum, et dedit illi Nomen, quod est super omne nomen." A pause ensues, during which each person repeats the Paternoster to himself. During this silent prayer, a death-like silence prevails in the whole church; presently the Miserere commences, with a chord softly breathed by the voices, and gradually branching off into two choirs. This beginning, and its first harmonious vibration, certainly made the deepest impression on me. For an hour and a half previously, one voice alone had been heard chanting almost without any variety; after the pause came an admirably constructed chord, which has the finest possible effect, causing every one to feel in their hearts the power of music; it is this indeed that is so striking. The best voices are reserved for the Miserere, which is sung with the greatest variety of effect, the voices swelling and dying away, from the softest piano to the full strength of the choir. No wonder that it should excite deep emotion in every heart. Moreover they do not neglect the power of contrast; verse after verse being chanted by all the male voices in unison, forte, and harshly. At the beginning of the subsequent verses, the lovely, rich, soft sounds of voices steal on the ear, lasting only for a short space, and succeeded by a chorus of male voices. During the verses sung in monotone, every one knows how beautifully the softer choir are about to uplift their voices; soon they are again heard, again to die away too quickly, and before the thoughts can be collected, the service is over.
On the first day, when the Miserere of Baini was given in the key of B minor, they sang thus:—"Miserere mei Deus" to "misericordiam tuam" from the music, with solo voices, two choirs using the whole strength of voices at their command; then all the bass singers commenced tutti forte by F sharp, chanting on that note "et secundum multitudinem" to "iniquitatem meam," which is immediately succeeded by a soft chord in B minor, and so on, to the last verse of all, which they sing with their entire strength; a second short silent prayer ensues, when all the Cardinals scrape their feet noisily on the pavement, which betokens the close of the ceremony. My little book says, "This noise is symbolical of the tumult made by the Hebrews in seizing Christ." It may be so, but it sounded exactly like the commotion in the pit of a theatre, when the beginning of a play is delayed, or when it is finally condemned. The single taper still burning, is then brought from behind the altar, and all silently disperse by its solitary light.
On leaving the chapel, I must not omit to mention the striking effect of the blazing chandelier lighting up the great vestibule, when the Cardinals and their attendant priests traverse the illuminated Quirinal through ranks of Swiss Guards. The Miserere sung on the first day was Baini's, a composition entirely devoid of life or power, like all his works; still it had chords and music, and so it made a certain impression.
On the second day they gave some pieces by Allegri and Bai. On Good Friday all the music was Bai's. As Allegri composed only one verse, on which the rest are chanted, I heard the three compositions which they gave on that day. It is however quite immaterial which they sing, for the embellimenti are pretty much the same in all three. Each chord has its embellimento, thus very little of the original composition is to be discovered. How these embellimenti have crept in they will not say. It is maintained that they are traditional; but this I entirely disbelieve. In the first place no musical tradition is to be relied on; besides, how is it possible to carry down a five-part movement to the present time, from mere hearsay? It does not sound like it. It is evident that they have been more recently added; and it appears to me that the director, having had good high voices at his command, and wishing to employ them during the Holy Week, wrote down for their use ornamental phrases, founded on the simple unadorned chords, to enable them to give full scope and effect to their voices. They certainly are not of ancient date, but are composed with infinite talent and taste, and their effect is admirable; one in particular is often repeated, and makes so deep an impression, that when it begins, an evident excitement pervades all present; indeed, in any discussion as to the mode of executing this music, and when people say that the voices do not seem like the voices of men, but those of angels from on high, and that these sounds can never he heard elsewhere, it is this particular embellimento to which they invariably allude. For example, in the Miserere, whether that of Bai or Allegri (for they have recourse to the same embellimenti in both) these are the consecutive chords:—
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Instead of this, they sing it so:—