By F.J.E. Raby
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Additional info for A History of Christian-Latin Poetry (Oxford University Press Academic Monograph Reprints)
Reginensis 11), from Corbie (Paris 14068; saec. IX), from Murbach (Bodl. 1 Blume attempted to explain further the success of hymnal B by endeavouring to associate it with Gregory the Great. He suggested that Gregory composed the Vesper hymns and arranged the hymnal for Irish and Anglo-Saxon use. Associated with his name, it returned eastwards during the period of Irish and Anglo-Saxon influence, and met with complete success. The question is discussed below, p. 124. Alcuin, Amalar, and Helisachar were liturgical reformers (of the missal and antiphonary), but they certainly had nothing to do with the introduction of a new hymnary.
IX). 'Le P. Blume a seulement reconnu et reconstitué le groupe des témoins de l'ancien usage gallican',1 and he is not entitled to conclude that he has done anything more. In Italy we already know the Ambrosian hymnal, and in Spain the Mozarabic. 2 When Benedict speaks of the 'Ambrosian' hymns, he no more than the fathers of Tours in 5673 can have really known which were the genuine hymns of Ambrose, and we cannot argue that he is prescribing, in any case, one of the hymns which we now know to be genuinely the work of the Bishop of Milan.
5 Cf. E. Norden, Agnostos Theos, p. 79; J. Geffcken, Der Ausgang des griechisch-römischen Heidentums, pp. 219 sq. 6 Text in Christ and Paranikas, pp. 140 sqq. html [01-01-2009 1:27:48] page_32 < previous page page_32 next page > Page 32 rejected all non-biblical hymns. In 563 the Council of Braga in Spain had adopted the view of Laodicea, while in 567 the second Council of Tours had taken a middle course, allowing beside 'Ambrosian hymns' others which went under the guarantee of a known authorship.
A History of Christian-Latin Poetry (Oxford University Press Academic Monograph Reprints) by F.J.E. Raby