*3.1. Communal Dimensions of Dominican Chant*

First, the constitutions make it clear that the celebration of the liturgy is a communal task. This has dramatic repercussions for the context and the way in which the chants are sung. Most notably, the repertoire is divided amongst a wide range of brothers, which required that no one be lazy in choir ([2], p. 159).

The most important role was that of the cantor, who according to Humbert, was to be diligent and solicitous in all things that pertained to the office, correcting the brothers in a manly way when necessary and making hand gestures when the rhythm of the chant was notably confused ([2], p. 159; [14], p. 244). Humbert remarks that the cantor was to be obeyed by all the brothers, but somewhat wryly remarks that this applied only to those things which pertain to his office! ([2], p. 159). The cantor was also to correct visiting clerics who did not observe the pauses or melodies correctly ([14], p. 242). The cantor was assisted by the *succentor* in various tasks, but who had the right to correct the cantor in chapter, if not in choir ([14], pp. 245–46). In addition to instructing and correcting the brothers regarding the chant, the cantor had the duty of preparing the *tabula*, a list of assignments for the performance of different elements of the liturgy that was sung on Saturdays to alert the brothers to their upcoming duties for the week ([14], pp. 240–41). From the exemplar tabula provided in the medieval Dominican *Martyrology*, we can get a sense of the division of the parts of the liturgy within the community: different brothers may be assigned for each of the readings and responsories, for the invitatory, for the responsories of the hours other than matins, and so forth [15]10.

Despite the emphasis on the communal participation in the liturgy, the first sentence of chapter four of the *Constitutiones antiquae* makes it clear that that an individual may sometimes be legitimately absent from the choral office. Humbert points out that those who have certain official duties may sometimes be absent, as well as lay brothers who may instead hear the Mass "sine nota" ([2], p. 78). In another context, Humbert points out that on certain occasions the office may be performed "sine nota", *i.e.*, without singing, pointing out that "chant is not of the substance of the canonical hours to which we are bound" ([2], p. 82)11. Humbert acknowledged that smaller communities might legitimately celebrate the office without singing the full melodies (*cf.* [2], p. 102). These sources

<sup>9</sup> "Matutinas et missam et omnes horas canonicas simul audiant fratres nostri et simul comedant, nisi cum aliquibus prelatus aliter dispensare voluerit. Hore omnes in ecclesia breviter et succincte taliter dicantur, ne fratres devotionem amittant et eorum studium minime impediatur. Quod ita dicimus esse faciendum, ut in medio versus metrum cum pausa servetur, non protrahendo vocem in pausa vel in fine versus, sed, sicut dictum est, breviter et succincte terminetur. Hoc tamen magis et minus pro tempore observetur."

<sup>10</sup> Cf. Rome, Santa Sabina XIV L1, f. 14; London, British Library ms. add. 23935, fols. 48v–49r. The *Martyrology*  provided for the daily chapter meetings in which brief accounts of the saints were read and at which some communal business was conducted.

<sup>11</sup> "Cantus non est de substantia horarum canonicarum ad quas tenemur."

indicate that chant was understood by the early Dominicans to be a normative aspect of Dominican life, but not absolutely binding in every circumstance.
