[48] For a fuller discussion of Græco-Roman music see Fr. Aug. Gevaert, La mélopée antique dans le chant de l’église latine (Ghent, 1895); Combarieu, Histoire de la musique, Vol. I, Chap. XIII (Paris, 1913); Charles Burney, ‘History of Music,’ Vol. I.
[49] See Gevaert: Op. cit.
[50] Hugo Riemann: Handbuch der Musikgeschichte, I².
[51] For a detailed discussion of the metrical forms of ecclesiastical hymnody see Riemann: Handbuch der Musikgeschichte, I².
[52] Prudentius was the author of two collections of hymns, the Kathemerinon and the Peristephanon, which were first adopted by the Spanish church and later introduced to Rome.
[53] De init. cler., in Migne, Patr. Lat., cvii, 362.
[54] See Paul I; Cor. xiv. 7; John Apocal., v. 8, xiv. 2, xv. 2.
[55] A typical example is the recurrence of the phrase ‘Quoniam in æternum misericordia ejus’ in the 135th psalm.
[56] Gerbert says of him: ‘Illud sacrorum hymnorum in Ecclesia genus, quod antiquissimus in Ecclesiæ temporibus in usu fuit, in Oriente præsertim a S. Ephrem, inter Latinos a S. Ambrosio excultum, unde et Ambrosiani dicti sunt hymni ... non cantum alternum, vel populi concentum primu(s) indux(it) in ecclesiam Mediolanensem S. Ambrosinus, sed cantum modulatum antea insuetum in ecclesia occidentali.’—De Cantu et Musica Sacra, I, p. 199. The writings of the Fathers are full of fugitive, grateful references to the musical achievements of Ambrose. Nor is his fame based on tradition, as in the case of St. Gregory. Some of his most devoted admirers are near contemporaries. The references to his work are not usually inspired by a clear understanding of just what he did for church music, but all together they create a vivid impression that St. Ambrose is the biggest single figure in the history of liturgical song.
[57] According to some musical historians, Celestine introduced the antiphonal psalmody from Poitiers.