Cap. XIX
DE DISCIPLINA PSALLENDI

[Ms P, fol. 82v – Paulus Diaconus – 
Ps.-Basil: Ms K¹, fol. 12r; Ms E¹, p. 188]

Ch. 19
ON THE DISCIPLINE OF SINGING THE PSALMCS

Translated by: Kristina Hosoe

Disciplina a discendo dicitur, eo quod discitur plene; sive disciplina est eruditio vel doctrina psallendi.

It says discipline [disciplina], [which derives] from learning [discendo], that is, to be learned fully [discitur plene]; and discipline is the instruction in and knowledge of singing the psalms.

Rectum ordinem S. Benedictus tenuit in hoc loco in eo, quod prius dixit de officiis divinis [cf. Regula Benedicti, c. 8-18] et postmodum subjunxit De disciplina psallendi. Prius enim dixit, qui et quanti psalmi canendi sunt per ipsa officia, nunc vero dicit, cum quanta devotione cordis et moderatione atque studio ipsa officia agenda sint.

Here Saint Benedict holds the correct order in this, because first he spoke concerning the divine offices [cf. Regula Benedicti, c. 8-18] and afterwards he added On the discipline of singing the psalms. So first he told which and how many psalms are to be sung for each office, and now he tells with how much devotion of the heart and with how much moderation and zeal they ought to be sung in those same offices.

Sequitur: ₁Ubique credimus divinam esse praesentiam, et oculos Domini speculari bonos et malos; ₂maxime tamen hoc sine aliqua dubitatione credamus, cum ad opus divinum assistimus.

It continues: ₁We believe that the divine presence is everywhere, and that the eyes of the Lord are looking at good men and bad men; ₂but we ought to believe this especially without any doubt when we are attending to the work of God.

Ubique dicitur, i. e. in omni loco. Oculus vero Dei dicitur illa vis divina, qua cuncta videt, sicut auris Dei dicitur illa vis divina, qua cuncta audit. Et bene dicit, oculos Domini respicere bonos et malos, quia Deus duobus modis respicit homines: bonos respicit, ut corrigantur, sicuti respexit Petrum, de quo dicitur: Respexit Dominus Petrum, qui exiit foras et flevit amare [Lc 22:61-62]; de malis vero dicitur, ut puniantur et condemnentur, sicut legitur: Respexit Deus castra Aegyptiorum [Gn 14:20]; postea justo judicio Dei sicut plumbum demersi sunt in profundum maris [cf. Gn 14:27].

Everywhere [ubique] is said, as in, ‘in all places.’ For the eye of God is said to be that divine power by which He sees all things, just as the ear of God is said to be that divine power by which He hears all things. And well he says that the eyes of God watch good men and bad men, because God watches men in two ways: He watches the good men so that they may be corrected, just as He looked at Peter, of which it is said: The Lord looked at Peter, who went outside and wept bitterly [Lc 22:61-62]; but concerning bad men it is said (that He watches them) so that they may be punished and condemned, just as it is read: God looked upon the camp of the Egyptians [Gn 14:20]; afterwards by the just judgment of God they were plunged like lead into the depths of the sea. [cf. Gn 14:27]

Sic etiam sol, qui creatura ejus esse creditur, facere videtur. Nam sol cum respicit ceram, facit eam liquescere atque defluere et duritiam ejus mollescere; si vero respicit lutum, facit eum siccum et mollitiem ejus constringit.

The sun, which is believed to be His creation, seems to behave this way (as well). For when the sun gazes upon wax, it makes it melt and flow down and soften its hardness; but if it gazes upon mud, it makes it dry and binds its softness.

Et hoc sciendum est, quia quamvis bonos et malos potentialiter aequaliter speculetur, sed¹ super bonos per gratiam abundantior et gratiosior est ejus visus. 

And it must be known that however much He powerfully examines both good men and bad men on equal terms, nevertheless His gaze is more abundant and favorable for the good men because of love.

Sed qualiter Dominus ubique esse intelligendus sit, docet B. Gregorius hoc modo dicens: Deus autem ubique esse dicitur, quia ipse manet intra omnia, ipse extra omnia, ipse supra omnia, ipse infra omnia; et superior est per potentiam et inferior per sustentationem, et exterior [page 315] per magnitudinem et interio per subtilitatem; sursum regens deorsum continens, extra circumdans, interius penetrans; nec alia ex parte superior, alia inferior, aut alia ex parte exterior atque ex alia manet interior, sed unus idemque totus ubique: praesidendo sustinens, sustinendo praesidens, circumdando penetrans, penetrando circumdans; unde superius praesidens, inde inferius sustinens; et unde exterius ambiens, inde interius replens; sine inquietudine superius regens, sine labore inferius sustinens, interius sine extenuatione penetrans, exterius sine extensione circumdans. Est itaque inferior et superior sine loco, est amplior sine latitudine, est subtilior sine extenuatione. [Gregory, Moralia in Hiob II, XII, 20, CCSL 143, p. 72-73]

But how the Lord must be understood to be everywhere, blessed Gregory teaches in this way, saying: God is said to be everywhere, because He resides inside all things, outside all things, above all things, and below all things; He is greater in power and lesser in delay, outside [page 315] through greatness and inside through subtlety; reigning on high, restraining below, surrounding outside, penetrating inside; nor is any of His parts superior or inferior (to the others), nor is any of His parts more outside or more inside, but one and the same whole is everywhere: sustaining by supervising, supervising by sustaining, penetrating by surrounding, surrounding by penetrating; (passing) from supervising on high to sustaining below, and from encompassing outside to filling inside; reigning on high without worry, sustaining below without labor, penetrating inside without lessening, surrounding outside without spreading. He is thus below and above without place, He is fuller without width, He is more delicate without lessening. [Gregory, Moralia in Hiob II, XII, 20]

Nunc videndum est, quare S. Benedictus dicit: maxime cum ad opus divinum assistimus, cum Deus totus ubique est nec hic plus est quam illic, sed sicut dixi, totus ubique est. Cum vero dicit: maxime cum ad opus divinum assistimus, istud maxime ad nos referri potest, non ad Deum, quia nos maxime tempore orationis videmus nos a Deo videri. Nam propterea dedit Dominus verba orandi et ipsa etiam pauca verba, ut nos, cum ad orandum Deum assistimus, intendendo vim verborum, tranquilletur et serenetur nostra mens ad perfruendam illam lucem invisibilem, quantum humana natura permittit eo quod nos non possumus Deum semper videre propter diversas praeoccupationes terrenas, quibus implicamur. Duplicatur enim nostra mens, et noster obtutus non est simplex ad Deum in tuendum.

Now we must see why Saint Benedict says especially when we are attending to the work of God, when all of God is everywhere, and is not here more than there, but just as I said, all (of Him) is everywhere. But when he says especially when we are attending to the work of God, that especially [maxime] can refer to us, not to God, because we are particularly aware during the time of prayer that we are being watched by God. For because of this the Lord gave words for praying and those same words are few, so that we, when attending to our prayers to God, by extending the meaning of the words, our minds peacefully and serenely can fully enjoy that invisible light to the extent that human nature permits, because we cannot always see God due to the various worldly preoccupations in which we are entangled. Our minds are divided in two, and our gaze is not fixing on God alone.

Sequitur: ₃Ideo memores simus, quod ait propheta: Servite Domino in timore [Ps 2:11], ac si diceret aliis verbis: quia, nos non possumus sic alio tempore Domino contemplari, sicut tempore orationis, [et] ideo cum ad illud opus divinum assistimus, simus memores, quod dicit propheta: Servite Domino in timore - ac si diceret aliis verbis: tempore psalmodiae cum timore et tremore Deo debemus assistere, sicut dicit propheta.

It continues: ₃Thus, let us remember what the prophet said: Serve the Lord in fear [Ps 2:11], and if he were to say it in other words: because we cannot contemplate God the same way during other times as we can during the time of prayer, thus when we attend to the work of God, let us remember what the prophet says: Serve the Lord in fear — and if he were to say it in other words: we should stand before God with fear and trembling during the time of the psalmody, just as the prophet says.

Sed hoc notandum est, quia iste timor non debet esse servilis, sed castus, i.e. ita debemus Deo assistere, [page 316] sicut filius assistit dilectissimo patri, quatenus valeamus, quantum humana fragilitas sinit, ejus praesentiam cognoscere et intelligere.

But let it be noted that this fear should not be slavish, but (instead) virtuous, that is, we should stand before God [page 316] just as the son stands before his beloved father. We should strive as much as human frailty allows to know and understand His presence.

Et iterum credendum est, quia Deus ubique est et non est particulariter, quia non habet partem sed totus est ubique. Quod autem dicit: maxime cum ad opus divinum assistimus² - non accedendo, sed quia nos, cum illum cogitamus aut illum intendimus, quantum humana fragilitas permittit, [nos] illi viciniores existimus. Nam ille totus est in domo, totus in ecclesia, totus in coelo, et totus ubique; sed nos quantum plus illum cogitamus, tanto plus cognoscimus ejus praesentiam et magis intelligimus, in quocunque loco illum cogitamus et eum laudamus.

And again it is believed that God is everywhere and is not in parts, because he does not have parts, but rather the whole is everywhere. It says this, especially when we attend to the work of God, not by undertaking (it), but because when we reflect upon Him or reach out to Him, we become closer to Him, as much as human frailty permits. For His whole being is in the house, it is in the church, in heaven, and everywhere; but however much more we think of Him, we know and better understand His presence so much more in the very place where we reflect on Him and praise Him.

Quod vero dicit: Servite Domino in timore, propheta dicit,³ ut omnis servitus i. e. obedientia, sive lectio et reliqua alia servitia Dei cum timore et tremore agenda sint.

And he says this: Serve the Lord in fear, the prophet says, so that servitude in all things, that is, obedience, and reading and all the other services of God, should be carried out with fear and trembling.

S. vero Benedictus dicit de officio divino hunc sensum, ut mens ipsorum divinorum concordari debeat voci eorum. Istum vero versiculum qualiter B. Gregorius intelligat, dicendum est; ait enim: Sancti viri sic de spe certi sunt, ut tamen de tentatione suspecti sint, quippe quibus dicitur: Servite Domino in timore et exultate ei cum tremore, ut de spe exultatio et de suspicione nascatur tremor. [Gregory, Moralia in Hiob XX, III, 8, CCSL 143A, p. 1008]

And Saint Benedict makes this observation concerning the divine office, that the minds of those same divine persons should be able to harmonize with their voices. How blessed Gregory might understand this verse should be said: he says, Holy men are so certain about hope that nevertheless they may be suspected of temptation, hence to them it is said: Serve God in fear and exalt Him with trembling, so that trembling may be born of suspicion and hope may be born of exaltation. [Gregory, Moralia in Hiob XX, III, 8]

Sequitur: ₄Et iterum: Psallite sapienter. [Ps 46:8] 

It continues: ₄And again: Sing the psalms wisely. [Ps 46:8]

Bene cum dixit psallite, subjunxit sapienter. Nam sunt multi, qui psallunt non sapienter, sed insipienter. Ille enim psallit sapienter, qui quod ore dicit, corde cogitat. Nam ille, qui, quod ore dicit, corde non cogitat, insipienter psallit. In hoc enim loco admonendi sunt cantores, ut cum psallunt, non cupiant placere voce, sed verbo, quia si verba placuerint illis, prospera populi cupiunt atque salutem, i. e. conversionem. Nam si voce sua illis solummodo desideraverint placere, non salutem illorum optant, sed vanitatem suae gloriae.

Well did he add wisely [sapienter] when he said sing the psalms [psallite]. For there are many who sing the psalms not wisely, but foolishly. The man who sings the psalms wisely reflects in his heart upon what he says with his mouth. For that man who does not in his heart reflect upon what he says with his mouth, sings the psalms foolishly. Here the singers should be warned when they sing the psalms that they should not desire to please with the voice, but with the word, because if the words should be pleasing to them, the people will desire holy things and salvation, that is, moral conversion [conversionem]. For if they desired to please (the people) only with their voices, (the people) would not choose their salvation, but rather the vanity of their own glory

Sequitur: ₅Et: In conspectu angelorum psallam tibi. [Ps 137:1]

It continues: ₅And: In the sight of the angels I will sing praise [psallam] to you. [Ps 137.1]

Qualiter iste locus, qui dicitur: Et in conspectu angelorum [page 317] psallam tibi, intelligendus sit, docet Cassiodorus hoc modo dicens: Hic psalmodiae virtus ostenditur, ut qui puro corde inter homines psallit, etiam sursum cum angelis canere videatur. [Cassiodor, Expositio Psalmorum 137:1, CCSL 98, p. 1237]

How this passage that says And: In the sight of the angels [page 317] I will sing praise to you should be understood, Cassiodorus teaches in this way, saying: Here the strength of the psalmody is shown, that he among men who sings the psalms with a pure heart may seem to sing on high with the angels. [Cassiodor, Expositio Psalmorum 137:1]

Adjecit quoque: in conspectu angelorum, ut eam angeli non solum audire, verum etiam probentur intendere. Illud enim dicimus respici, quod potest serenis mentibus intueri. Sive illud tempus significat, quando populus beatorum post resurrectionem cum coelestibus creaturis laudes Domino sub communione cantabit.

He adds also: in the sight of the angels, since angels are shown not only to hear it but also to focus on it. That which can be contemplated by serene minds is what we say is ‘looked at.’ And that time (of the psalmody) represents the time when the people will sing praises to the Lord in fellowship with the heavenly creatures after the resurrection of the blessed.

Istud enim, quod dicit In conspectu angelorum psallam tibi, duobus modis intelligi potest: uno modo intelligitur, quia, cum psallimus Deo, assistentibus angelis psallimus, quia Deus non est sine suis nuntiis atque ministris; altero modo intelligitur, quia si nos intendimus corde, quod ore dicimus, nostra intentio intentioni angelorum jungitur.

That which says In the sight of the angels I will sing praise to you can be understood in two ways: in one way it is understood that when we sing the psalms to God, we sing the psalms to the angels in His presence, because God is not without His own messengers and ministers; in another way it is understood that if we mean with our hearts what we say with our mouths, our purpose is joined to the purpose of the angels.

Sequitur: ₆Ergo consideremus, qualiter oporteat in conspectu divinitatis et angelorum ejus esse. Istud ergo superius respicit, i. e. ac si diceret: Ergo, si ita est, i. e. si cum timore Deo serviendum credimus esse [illi] et in conspectu angelorum illi psallimus, consideremus, qualiter oporteat nos in conspectu divinitatis et angelorum ejus esse - subaudiendum est enim: cum timore et reverentia, quatenus valeamus cognoscere et intelligere, quantum humana infirmitas permittit, ejus praesentiam.

It continues: ₆Thus, let us consider how it would be best to behave in the sight of the Divinity and His angels. This thus looks back to the above, as if to say: Thus, if it is so, i.e. if we believe that we should be serving God with fear and we sing the psalms in the sight of Him and of the angels, let us consider how it would be best for us to behave in the sight of the Divinity and his angels. It must be inferred (that the answer is): With fear and reverence, as much as we are able, to the extent that human weakness permits, we must try to know and understand His presence.

Sequitur: ₇Sic stemus ad psallendum, ut mens nostra voci nostrae concordet.

It continues: ₇Let us attend the psalmody in such a way that our minds harmonize with our voices.

Et hoc sciendum est, quia hoc, quod dicit: mens nostra concordet voci nostrae⁴ - quid intelligendum est de illo simplici, qui ignorat intellectum illius versiculi, quem cantat, quia psalmus aut dicit de destructione Jerusalem aut de vocatione gentium aut de Christi nativitate vel passione aut resurrectione? Si autem, quamvis non intelligat vim versiculi, tamen [si] non de amico vel parente aut de aliqua causa seculari cogitaverit, sed aut de minore, aut illum versiculum, aut majus, tantum ut de Deo sit hoc, quod cogitat, hanc sententiam implet. [page 318] V. gr. cantas: Domini est terra et plenitudo ejus, orbis terrarum et universi qui habitant in eo [Ps 23:1]: tunc si cogitaveris, quia Domini est terra, concordavit mens tua voci tuae, quantum ipse versiculus dicit; si autem cogitaveris, quia non solum terra est Domini, sed etiam coelum et omnis creatura sive spiritalis sive corporalis, tunc plus cogitasti, quam ipse versiculus dicat. Si autem cogitaveris in illa hora, quomodo Dominus disponit plebem vel civitatem aut certe unumquemque hominem, tunc minus cogitasti, quam ipse versiculus dicat.

And we should learn when it says our minds harmonize with our voices, how it should be understood to refer to that simple man who does not know the meaning of the verse that he sings, because the psalm either speaks of the destruction of Jerusalem or of the calling of the peoples or of the birth or passion or resurrection of Christ. If someone does not understand the meaning of the verse, but he is not thinking about his friend or his relative or some other secular matter, then whether he’s thinking about a lesser (verse), or that same verse, or a greater (verse), so long as it concerns God, he is fulfilling this teaching [sententiam]. [page 318] For example, you sing: The earth and its fullness are the Lord’s: the world and all that live in it. [Ps 23:1] Then if you were thinking about how the earth is the Lord’s, your mind and your voice are in harmony, as far as what that verse is saying. And if you were thinking that not only is the earth the Lord’s, but indeed (so are) the heavens and all creatures both spiritual and corporal, then you were thinking more than that particular verse says. And if you were thinking at that time about how the Lord arranged each people and each city and certainly each man (on the earth), then you were thinking less than that particular verse says.

Sciendum est enim, quia haec sententia, qua dicitur: Sic stemus ad psallendum, ut mens nostra concordet voci nostrae, hoc generavit capitulum admonens videlicet nos, ut sic simus studiosi ad psallendum, quatenus, quantum fragilitas permittit humana, hoc cogitemus in mente, quod canimus in ore.

This should be learned, because this teaching [sententia] in which it is said Let us attend the psalmody in such a way that our minds harmonize with our voices, is what produces this chapter warning us to pay close attention in this way to singing the psalms, such that, to the extent that human frailty permits, in our minds we think about what we sing with our mouths.

Et si ita est agendum, quid dicendum est de his, qui tempore psalmodiae loquuntur aut aliquid disponunt? Quomodo enim mens illorum concordat cum vocibus suis, cum relinquunt psalmodiam et alia loquuntur, maxime cum ipse S. Benedictus dicat: Expleto opere Dei omnes cum summo silentio exeant et agatur reverentia Deo, ut frater, qui forte sibi peculiariter vult orare, non impediatur alterius improbitate? [Regula Benedicti, c. 52.3]

And if what has been said about these things is carried out in this way, who would talk or arrange something during the time of the psalmody? In what way does the mind of those people harmonize with their voices when they leave the psalmody and talk of other things, especially when the same Saint Benedict says, When the work of God has ended, let all go out with the greatest silence and let reverence for God be observed, so that the brother who strongly wishes to pray privately may not be impeded by the wickedness of another? [Regula Benedicti, c. 52.3]

Ac per hoc isti duobus modis videntur esse rei et culpabiles: uno enim modo in eo , quod se manifestant non studiose, sed tepide et negligenter suum votum Deo omnipotenti persolvere, eum non solum corde non cogitant sicut cogitare de ipsa psalmodia debent, sed etiam ore non dicunt; altero vero modo: aliis impedimentum praebent, quod omni modo cavendum est, sicut regula dicit: ne alter sua improbitate, sicut dictum est, impediatur.

And through this these people seem to be arraigned and found guilty in two ways: in one way, in that they show themselves to be not zealously, but tepidly and negligently fulfilling their vows to Almighty God, not only not thinking of him in their hearts just as they ought to be thinking about the psalmody, but not even saying it with their mouths; in another way, they put forth an impediment to the others, which must be guarded against in every way, just as the Rule says: lest you should impede another, as it was said, with your wickedness.

Nam quam studiose atque diligentissime psallendum sive orandum sit, docent nos instituta patrum dicente⁵ hoc modo: Cum igitur praedictas solemnitates... [omitted in Mittermüllers edition, inserted from SC 109, p. 74-76 ... quas illi synaxes vocant, celebraturi conveniunt, tantum praebetur a cunctis silentium, ut, cum in unum tam numerosa fratrum multitudo conveniat, praeter illum qui consurgens psalmum decantat in medio, nullus hominum penitus adesse credatur, ac praecipue cum consummatur oratio: in qua non sputus emittitur, non exscreatio obstrepit, non tussis intersonat, non oscitatio somnolenta dissutis malis et hiantibus trahitur, nulli gemitus, nulla suspiria etiam adstantes impeditura promuntur, non ulla vox, absque sacerdotis precem concludentis auditur nisi forte haec, quae per excessum mentis claustra oris effugerit quaeque insensibiliter cordi obrepserit, immoderato scilicet atque intolerabili spiritus fervore succenso, dum ea, quae ignita mens in semetipsa non praevalet continere, per ineffabilem quemdam gemitum ex intimis pectoris sui conclavibus evaporare conatur.

For the institutes of the fathers teach us that the psalms should be sung and prayers be made zealously and diligently, saying in this way: When they come together, then to celebrate the aforementioned services [… (which they call synaxes), everyone is so silent that, even though such a large number of brothers has gathered, one would easily believe that no one was present apart from the person who stands to sing the psalm in their midst. This is especially the case when the prayer is concluded. Then there is no spitting, no annoying clearing of throats, no noisy coughing, no sleepy yawning emitted from gaping and wide-open mouths, no groans and not even any sighs to disturb those in attendance. No sound is heard other than the priest concluding the prayer, except perhaps that which escapes by an ecstasy of the mind from the gate of the mouth and steals up all unawares on the heart, enkindled by the extreme and unendurable heat of the Spirit when what the mind, once inflamed, cannot keep within itself attempts to escape by a kind of ineffable groan issuing from the inmost chambers of the breast.

Illum vero, qui constitutus in tempore mentis cum clamore supplicat, aut aliquid horum quae praediximus e faucibus suis emittit ac praecipue oscitationibus praevenitur, dupliciter peccare pronuntiant, primo quod orationis suae reus sit, quod eam videlicet negligenter offerat, secundo quod indisciplinato strepitu, alterius quoque, qui forsitan intentius orare potuit, intercipit sensum.

But they declare that the person who is lukewarm in mind and who prays loudly or makes any noise such as we have already mentioned, and particularly if he is overcome by yawning, sins double – in the first place because he is guilty of offering his prayer negligently, and second because by his unrestrained clamor he is also creating a distraction for someone else who would perhaps have been able to pray more attentively.

Ideoque praecipiunt eam celeri fine concludi, ne forte immorantibus nobis in ea, redundantia quaedam sputi seu flegmatis interrumpat nostrae orationis excessum. Et idcirco dum adhuc fervet, velut e faucibus inimici velociter rapienda est, qui proculdubio cum sit nobis semper infestus, tunc maxime adsistit infestior, cum contra se offerre nos preces Domino velle perviderit, cogitationibus, seu diversis humoribus excitatis abducere mentem nostram a supplicationis intentione festinans et per hoc eam tepefacere a coepto fervore contendens. Quamobrem utilius censent breves quidem orationes sed creberrimas fieri: illud quidem ut frequentius Deum deprecantes jugiter eidem cohaerere possimus; hoc vero ut insidiantis diaboli iacula, quae infligere nobis tunc praecipue cum oramus insistit, succincta] ... brevitate vitemus. [Cassian, Institutiones II, c. 10, SC 109, p. 74-760].

And so they advise that there be a quick conclusion lest, if we tarry over it, some excess spittle or phlegm perhaps interrupt the ecstasy of our prayer. Hence while it is still fervent it must be snatched as it were form the jaws of the enemy who, although he is always hostile toward us, is without doubt far more hostile when he discerns that, in opposition to him, we want to offer our prayers to the Lord. Then, with different thoughts and moods that he has stirred up, he attempts to distract our mind from its intended supplication, thus trying to make our initial fervor lukewarm. For this reason they consider it more advantageous that prayers be quite brief but very frequent – on the one hand so that by entreating God frequently we might be able to cling to him constantly, while on the other so that by a pointed brevity we might be able to dodge the lurking devil’s darts, with which he is determined to strike us especially when we pray. [Cassian, Institutiones II, c. 10, transl. Boniface Ramsey, John Cassian. The Institutes. Ancient Christian Writers, vol. 58, New York/Mahwah NJ 2000, pp. 41-42]