Kyrialas ir nekintamosios Mišių giesmės Lietuvos Didžiojoje Kunigaikštystėje XVI-XVIII a

LTStraipsnyje nagrinėjama Mišių nekintamųjų giesmių ir jų ciklų padėtis LDK XVI-XVIII amžiuje. Pagrindinis dėmesys skiriamas rankraštiniams giesmynams, kuriuose surašytos ir grigališkojo choralo Mišių nekintamųjų giesmių repertuaras, ir ritminio liturginio giedojimo, XV-XVII a. Vakarų Europoje vadinto cantusfractus, giesmės. Aptariama šaltinių kilmė, nagrinėjamas jų atitikimas tuo metu galiojusioms liturginėms normoms bei susiklosčiusioms tradicijoms, analizuojami svarbesni jų muzikos bruožai. Pagrindiniai taikomi metodai: aprašomasis, paleografinis, analitinis bei lyginamasis.

ENAlthough Kyriale as the chants for the Ordinary of the Mass is has a rather solid history of investigation and historiography itself. Especially this is true when dealing with the period of the High and Late Middle Ages. One might also find a vast literature on the polyphonic chants for the Ordinary of the Mass, both by late medieval anonymous authors and various better or less known names from the epoch of Renaissance. One could also notice a rather significant shift of scholarly interest towards the ecclesiastical chant in Europe in the Early Modern period. It would be worth mentioning the authoritative study by Theodore Karp on the Post-Tridentine Mass proper. However both the repertoire and Kyriale itself so far lack a more thorough investigation. This is particularly true in case with the Early Modern Kyriale sources from the Grand Duchy of Lithuania. This article first all presents and analyses a number of sources, which originated in the Early Modern Lithuania, the oldest of these being from the first half of the 16th century, while the latest, from the very end of the 18th century. Also the number of the printed sources of the 17th century were also taken into consideration. The bigger part of written sources has no clear provenance. However, a more thorough analysis disclosed that they were written and used by various monastic communities. The biggest number of manuscripts belonging to franciscans, several to dominicans, also separate manuscripts that were produced and used by benedictine nuns and Carmelites.The biggest quantity of written kyriale sources have been from the 18th century. It is also important to notice that namely from this period the chant books for the Mass mainly or exclusively contains the chants for the ordinary of the Mass, in majority cases omitting the proper chants. As for the inner structure of the kyriale both as the separate books and the parts of the graduals, in all the investigated sources they were grouped in cycles, usually containing four chants with Credo or Patrem (as it is named in many cases) being put into separate sections, while some cycles are made with all five chants. The grouping according to liturgical classification is more characteristic to the sources of the 16th and 17th centuries, while in the later period many of the manuscripts lack any clear rules of classification. Another important feature is the division between the cantus planus and cantus Jractus. If in the 16th-century sources we have only the plainchant variants of the Ordinary of the Mass, in the 17th-century sources there appears this distinction, however, mainly in regard to the Credo. That is, both manuscript and printed sources contains sections with the Patrem chants, the majority of which belongs to the category of cantus fractus. While in the 18th-century sources the latter is prevailing, and some of the manuscripts have no plainchant chants for the Ordinary of the Mass at all. Interestingly enough, however, there is still difference in treatment of the same chants in different sources. [...].