The Sistine Chapel Choir is a choir based in Vatican City and is one of the oldest religious choirs in the world. At present, the choir comprises approximately twenty adult singers (eleven tenors and nine basses) and thirty unpaid boy choristers (sopranos and contraltos).^[1]

History[link]

Middle Ages (c.600-c.1300)[link]

Although it is known that the Church, from her earliest days, employed music, it was not until the time of her emergence from the catacombs that she began freely to display her beauty and splendour in sacred song. As early as in the pontificate of Sylvester I (314-35) we find a regularly constituted company of singers, under the name of schola cantorum, living together in a building devoted to their exclusive use. The word "schola" was in those days the legal designation of an association of equals in any calling or profession and did not primarily denote, as in our time, a school. It had more the nature of a guild, a characteristic which clung to the papal choir for many centuries.

Hilarius (461-8) ordained that the pontifical singers live in community, while Gregory the Great (590-604) not only made permanent the existing institution attached to St. John Lateran and including at that time in its membership monks, secular clergy, and boys, but established a second and similar one in connection with the Basilica of St. Peter. The latter is supposed to have served as a sort of preparatory school for the former.

For several centuries the papal "schola cantorum" retained the same general character. Its head, archicantor or primicerius, was always a clergyman of high rank and often a bishop. While it was his duty to intone the various chants to be followed by the rest of the singers, he was by no means their master in the modern technical sense.

Rome, Avignon, & Rome again (c. 1300-1471)[link]

During the residency of the popes in Avignon in the thirteenth century, marked changes took place in the institution. Innocent IV did not take his schola cantorum with him to his new abode, but provided for its continuance in Rome by turning over to it properties, tithes, and other revenues. Community life among the singers seems to have come to an end at this period. Clement V (1305–14) formed a new choir at Avignon, consisting for the most part of French singers, who showed a decided preference for the new developments in church music — the "déchant" and "fauxbourdons" ("falsibordoni"), which had in the meantime gained great vogue in France.

When Gregory XI (1370-8) returned to Rome, he took his singers with him and amalgamated them with the still-existing, at least in name, ancient schola cantorum. Before the sojourn of the papal Court at Avignon, it had been the duty of the schola to accompany the Pope to the church where he held station, but after the return to Rome, the custom established at Avignon of celebrating all pontifical functions in the papal church or chapel was continued and has existed since.

The primicerius of former times is now no longer mentioned but is replaced by the "magister capellae", which title, however, continues to be more an honorary one held by a bishop or prelate than an indication of technical leadership, as may be gathered from the relative positions assigned to various dignitaries, their prerogatives, etc. Thus the "magister capellae" came immediately after the cardinals, followed, in the order given, by the "sacrista", "cantores", "capellani" and "clerici".

Renaissance & the First Golden Age (1471-1545)[link]

With the building by Sixtus IV (1471–84) of the church for the celebration of all papal functions since known as the Sistine Chapel, the original "schola cantorum" and subsequent "capella pontificia" or "capella papale", which still retains more or less of the guild character, becomes the "capella sistina", or Sistine Choir, whose golden era takes its beginning. Up to this time the number of singers had varied considerably, there being sometimes as few as nine men and six boys. By a Bull dated November, 1483, Sixtus IV fixed the number at twenty-four, six for each part.

After the year 1441 the records no longer mention the presence of boys in the choir, the high voices, soprano and alto, being thenceforth sung by natural (and occasionally unnatural) soprani falsetti and high tenors respectively. Membership in the papal choir became the great desideratum of singers, contrapuntists, and composers of every land, which accounts for the presence in Rome, at least for a time, of most of the great names of that period.

The desire to re-establish a sort of preparatory school for the papal choir, on the plan of the ancient schola, and incidentally to become independent of the ultramontane, or foreign, singers, led Julius II (1503–13) to issue, on 19 February 1512, a Bull founding the capella Julia, which to this day performs all the choir duties at St. Peter's. It became indeed, and has ever since been, a nursery for, and stepping-stone to, membership in the Sistine Choir. The high artistic aims of its founder have, however, but rarely been attained, owing to the rarity of the truly great choirmasters.

Leo X (1513–21), himself a musician, by choosing as head of the organization a real musician, irrespective of his clerical rank, took a step which was of the greatest importance for the future. It had the effect of transforming a group of vocal virtuosi on equal footing into a compact vocal body, whose interpretation of the greatest works of polyphony which we possess, and which were then coming into existence, became the model for the rest of the world, not only then but for all time. Leo's step was somewhat counteracted by Sixtus V (1534–49) on 17 November 1545, published a Bull approving a new constitution of the choir, which has been in force ever since, and according to which the choir-master proposes the candidates for membership, who are then examined by the whole company of singers. Since that time the state of life of the candidate has not been a factor.

Baroque & Gradual Decline (1545-1898)[link]

While the Sistine Choir has, since its foundation, undergone many vicissitudes, its artistic and moral level fluctuating, like all things human, with the mutations of the times, it has ever had for its purpose and object to hold up, at the seat of ecclesiastical authority, the highest model of liturgical music as well as of its performance. When the Gregorian melodies were still the sole music of the Church, it was the papal choir that set the standard for the rest of Christendom, both in regard to the purity of the melodies and their rendition. After these melodies had blossomed into polyphony, it was in the Sistine Chapel that it received adequate interpretation. Here the artistic degeneration, which church music suffered in different periods in many countries, never took hold for any length of time. The use of instruments, even of the organ, has ever been excluded. The choir's ideal has always been that purely vocal style.

The Second Golden Age and Decline (1898-1956)[link]

Don Perosi with his scuola di canto (singschool, c. 1905).

The accession of the Pope Pius X, arguably the most musical pope since St. Gregory the Great, caused a complete turn-around in the quality of music in the Vatican. Under the directorship of Pius's long-time friend, the legendary composer/conductor Don Lorenzo Perosi, the artistic level of the Sistine Choir was raised to a higher point than it had occupied for the previous thirty or forty years.

Only two months after his coronation in 1903, Pius released his Motu Proprio (co-written, no doubt, by Pius's great friend Perosi, who had been Maestro di Cappella since 1898 and was now promoted to "Maestro Perpetuo"). Castrato voices were succeeded by boys' voices. One of the reasons for this was that Pius was fervently against the practice of human castration. Thus, he declared that only "whole men" should be allowed to be choristers or priests. Thus ended the castrati's place in Roman Catholic choir lofts and pulpits.

The choir's repertoire consisted heavily of the compositions of Don Perosi himself.

Though Maestro Perosi's title was "Perpetual," meaning that he held it until his death in 1956, he suffered from chronic mental problems resulting in various interregna of his directorship. These problems manifested themselves around the First World War and continued, on and off, till Perosi's death. Naturally the same high musical standards could not be maintained during Don Perosi's absences, regardless of his "title".

Recent History (1956-1997)[link]

Perosi was succeeded by Domenico Bartolucci. Though Bartolucci retained much of Perosi's music in the choir's repertoire — music which he genuinely respected — Bartolucci was a different musician to Perosi. In particular, his tempos were slow: for this reason he is retained to be one of the most intelligent executor of Palestrina ever. However his most famous composition, the "Missa de Angelis" is a bright and glorious piece for four voices (SATB), and organ.

Within a decade of Bartolucci's assumption of the directorship, the Second Vatican Council (1962-5) brought drastic changes to every aspect of the liturgy. Music was certainly no exception. The glory days of Pius X and Don Perosi were now something of the distant past.^{[citation needed]}

The Choir Today[link]

Bartolucci was replaced as director of the choir by Monsignor Giuseppe Liberto in 1997. During his directorship, Liberto spoke candidly about the problems of music in the Catholic Church since Vatican II. "Any kind of guerilla action against Vatican II does not produce good fruits. The council's principles by now are untouchable."

In 2010, Massimo Palombella, a Salesian priest, was appointed to replace Liberto as head of the choir.^[1]

References[link]

 This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Sistine Choir". Catholic Encyclopedia. Robert Appleton Company. 

Sistine Chapel Cappella Sistina (Italian) Sacellum Sixtinum (Latin)
View of the interior of the Sistine Chapel.
Basic information
Location	Vatican City
Geographic coordinates	41°54′11″N 12°27′16″E / 41.90306°N 12.45444°E / 41.90306; 12.45444Coordinates: 41°54′11″N 12°27′16″E / 41.90306°N 12.45444°E / 41.90306; 12.45444
Affiliation	Roman Catholic
Year consecrated	15 August 1483
Ecclesiastical or organizational status	Papal oratory
Leadership	Pope Benedict XVI
Website	mv.vatican.va
Architectural description
Architect(s)	Baccio Pontelli, Giovanni de Dolci[1]
Architectural type	Church
Groundbreaking	1473[1]
Completed	1481[1]
Specifications
Length	40.9 metres (134 ft)
Width (nave)	13.4 metres (44 ft)
Height (max)	20.7 metres (68 ft)
UNESCO World Heritage Site
Official name: Vatican City
Criteria:	i, ii, iv, vi
Designated:	1984[2]
Reference #:	286
Type:	Cultural
State Party:	Holy See
Region:	Europe and North America

The Creation of Adam by Michelangelo, a famous painting found on the ceiling of the Sistine Chapel.

Sistine Chapel (Latin: Sacellum Sixtinum; Italian: Cappella Sistina) is the best-known chapel in the Apostolic Palace, the official residence of the Pope in the Vatican City. It is famous for its architecture and its decoration that was frescoed throughout by Renaissance artists including Michelangelo, Sandro Botticelli, Pietro Perugino, Pinturicchio and others. Under the patronage of Pope Julius II, Michelangelo painted 1,100 m² (12,000 sq ft) of the chapel ceiling between 1508 and 1512. The ceiling, and especially The Last Judgment (1535–1541), is widely believed to be Michelangelo's crowning achievement in painting.

The chapel takes its name from Pope Sixtus IV, who restored the old Cappella Magna between 1477 and 1480. During this period a team of painters that included Pietro Perugino, Sandro Botticelli and Domenico Ghirlandaio created a series of frescoed panels depicting the life of Moses and the life of Christ, offset by papal portraits above and trompe l’oeil drapery below. These paintings were completed in 1482, and on 15 August 1483,^[3] Sixtus IV celebrated the first mass in the Sistine Chapel for the Feast of the Assumption, at which ceremony the chapel was consecrated and dedicated to the Virgin Mary.^[4]

Since the time of Sixtus IV, the chapel has served as a place of both religious and functionary papal activity. Today it is the site of the Papal conclave, the process by which a new Pope is selected.

History[link]

The Sistine Chapel is best known for being the location of Papal conclaves; it is, however, the chapel of the Papal Chapel (Cappella Pontificia), one of the two bodies of the Papal household, called until 1968 the Papal Court (Pontificalis Aula). At the time of Pope Sixtus IV in the late 15th century, the Papal Chapel comprised about 200 people, including clerics, officials of the Vatican and distinguished laity. There were 50 occasions during the year on which it was prescribed by the Papal Calendar that the whole Papal Chapel should meet.^[5] Of these 50 occasions, 35 were masses, of which 8 were held in Basilicas, in general St. Peter's, and were attended by large congregations. These included the Christmas Day and Easter masses, at which the Pope himself was the celebrant. The other 27 masses could be held in a smaller, less public space, for which the Cappella Maggiore was used before it was rebuilt on the same site as the Sistine Chapel.

Pope Sixtus IV

The Cappella Maggiore derived its name, the Greater Chapel, from the fact that there was another chapel also in use by the Pope and his retinue for daily worship. At the time of Pope Sixtus IV, this was the Chapel of Pope Nicholas V, which had been decorated by Fra Angelico. The Cappella Maggiore is recorded as existing in 1368. According to a communication from Andreas of Trebizond to Pope Sixtus IV, by the time of its demolition to make way for the present chapel, the Cappella Maggiore was in a ruinous state with its walls leaning.^[6]

The present chapel, on the site of the Cappella Maggiore, was designed by Baccio Pontelli for Pope Sixtus IV, for whom it is named, and built under the supervision of Giovannino de Dolci between 1473 and 1481.^[1] The proportions of the present chapel appear to closely follow those of the original. After its completion, the chapel was decorated with frescoes by a number of the most famous artists of the High Renaissance, including Botticelli, Domenico Ghirlandaio, Perugino, and Michelangelo.^[6]

The first mass in the Sistine Chapel was celebrated on 9 August 1483, the Feast of the Assumption, at which ceremony the chapel was consecrated and dedicated to the Virgin Mary.^[4]

The Sistine Chapel has maintained its function to the present day, and continues to host the important services of the Papal Calendar, unless the Pope is travelling. There is a permanent choir, the Sistine Chapel Choir, for whom much original music has been written, the most famous piece being Gregorio Allegri's Miserere.^[7]

Papal conclave[link]

One of the primary functions of the Sistine Chapel is as a venue for the election of each successive pope in a conclave of the College of Cardinals. On the occasion of a conclave, a chimney is installed in the roof of the chapel, from which smoke arises as a signal. If white smoke appears, created by burning the ballots of the election, a new Pope has been elected. If a candidate receives less than a two-thirds majority, the cardinals send up black smoke—created by burning the ballots along with wet straw and chemical additives—it means that no successful election has yet occurred.^[8]

The conclave also provided for the cardinals a space in which they can hear mass, and in which they can eat, sleep, and pass time abetted by servants. From 1455, conclaves have been held in the Vatican; until the Great Schism, they were held in the Dominican convent of Santa Maria sopra Minerva.^[9] Since 1996, John Paul II's Apostolic Constitution Universi Dominici Gregis requires the cardinals to be lodged in the Domus Sanctae Marthae during a papal conclave, but to continue to vote in the Sistine Chapel.^[10]

Canopies for each cardinal-elector were once used during conclaves—a sign of equal dignity. After the new Pope accepts his election, he would give his new name; at this time, the other Cardinals would tug on a rope attached to their seats to lower their canopies. Until reforms instituted by Saint Pius X, the canopies were of different colours to designate which Cardinals had been appointed by which Pope. Paul VI abolished the canopies altogether, since, under his papacy, the population of the College of Cardinals had increased so much to the point that they would need to be seated in rows of two against the walls, making the canopies obstruct the view of the cardinals in the back row.

Architecture[link]

Exterior[link]

The Chapel is a high rectangular brick building, its exterior unadorned by architectural or decorative details, as common in many Medieval and Renaissance churches in Italy. It has no exterior facade or exterior processional doorways, as the ingress has always been from internal rooms within the Apostolic Palace (Papal Palace), and the exterior can be seen only from nearby windows and light-wells in the palace. The internal spaces are divided into three stories of which the lowest is huge, with a robustly vaulted basement with several utilitarian windows and a doorway giving onto the exterior court.

Exterior of the Sistine Chapel

Above is the main space, the Chapel, the internal measurements of which are 40.9 metres (134 ft) long by 13.4 metres (44 ft) wide—the dimensions of the Temple of Solomon, as given in the Old Testament.^[11] The vaulted ceiling rises to 20.7 metres (68 ft). The building had six tall arched windows down each side and two at either end. Several of these have been blocked, but the chapel is still accessible. Above the vault rises a third story with wardrooms for guards. At this level, an open projecting gangway was constructed, which encircled the building supported on an arcade springing from the walls. The gangway has been roofed as it was a continual source of water leaking in to the vault of the Chapel.

Subsidence and cracking of masonry such as must also have affected the Cappella Maggiore has necessitated the building of very large buttresses to brace the exterior walls. The accretion of other buildings has further altered the exterior appearance of the Chapel.

Interior[link]

Sistine Chapel showing the East Wall and a portion of North Wall

As with most buildings measured internally, absolute measurement is hard to ascertain. However, the general proportions of the chapel are clear to within a few centimeters. The length is the measurement and has been divided by three to get the width and by two to get the height. Maintaining the ratio, there were six windows down each side and two at either end. The screen that divides the chapel was originally placed halfway from the altar wall, but this has changed. Clearly defined proportions were a feature of Renaissance architecture and reflected the growing interest in the Classical heritage of Rome.

The ceiling of the chapel is a flattened barrel vault springing from a course that encircles the walls at the level of the springing of the window arches. This barrel vault is cut transversely by smaller vaults over each window, which divide the barrel vault at its lowest level into a series of large pendentives rising from shallow pilasters between each window. The barrel vault was originally painted brilliant-blue and dotted with gold stars, to the design of Piermatteo Lauro de' Manfredi da Amelia.^[6] The pavement is in opus alexandrinum, a decorative style using marble and coloured stone in a pattern that reflects the earlier proportion in the division of the interior and also marks the processional way from the main door, used by the Pope on important occasions such as Palm Sunday.

The screen or transenna in marble by Mino da Fiesole, Andrea Bregno, and Giovanni Dalmata divides the chapel into two parts.^[12] Originally these made equal space for the members of the Papal Chapel within the sanctuary near the altar and the pilgrims and townsfolk without. However, with growth in the number of those attending the Pope, the screen was moved giving a reduced area for the faithful laity. The transenna is surmounted by a row of ornate candlesticks, once gilt, and has a wooden door, where once there was an ornate door of gilded wrought iron. The sculptors of the transenna also provided the cantoria or projecting choir gallery.

Raphael's tapestries[link]

During occasional ceremonies of particular importance, the side walls are covered with a series of tapestries, the originals of which were designed for the chapel by Raphael and depict events from the Life of St. Peter and the Life of St. Paul as described in the Gospels and the Acts of the Apostles: the full-size preparatory cartoons for seven of the ten tapestries are known as the Raphael Cartoons and are in London.^[13] Raphael's tapestries were looted during the Sack of Rome in 1527 and were either burnt for their precious metal content or were scattered around Europe. In the late 20th century, a set was reassembled (several further sets had been made) and displayed again in the Sistine Chapel in 1983.

Decoration[link]

Diagram of the fresco decoration of the walls and ceiling of the Sistine Chapel comprises frescoes and a set of tapestries. They are the work of different artists and are part of a number of different commissions, some of which were in conflict with each other.

The walls are divided into three main tiers. The lower is decorated with frescoed wall hangings in silver and gold. The central tier of the walls has two cycles of paintings, which complement each other, The Life of Moses and The Life of Christ. They were commissioned in 1480 by Pope Sixtus IV and executed by Domenico Ghirlandaio, Sandro Botticelli, Pietro Perugino, Cosimo Roselli and their workshops. The Florentine painters, who were to join Perugino, who was already there and was perhaps the superintendent of the whole decoration, left Florence on 27 October 1480: their call was part of a reconciliation project between Lorenzo de' Medici, the de facto ruler of Florence, and Pope Sixtus IV. The Florentines started to work in the Sistine Chapel as early as the Spring of 1481.

The upper tier is divided into two zones. At the lower level of the windows is a Gallery of Popes painted at the same time as the Lives. Around the arched tops of the windows are areas known as the lunettes which contain the Ancestors of Christ, painted by Michelangelo as part of the scheme for the ceiling.

The ceiling, commissioned by Pope Julius II and painted by Michelangelo between 1508 to 1512, has a series of nine paintings showing God's Creation of the World, God's Relationship with Mankind, and Mankind's Fall from God's Grace. On the large pendentives that support the vault are painted twelve Biblical and Classical men and women who prophesied that God would send Jesus Christ for the salvation of mankind.

In 1515, Raphael was commissioned by Pope Leo X to design a series of ten tapestries to hang around the lower tier of the walls.^[14] Raphael was at the time twenty-five and an established artist in Florence, with a number of wealthy patrons, yet he was ambitious, and keen to make an entry into the patronage of the papacy.^[15] Raphael was attracted by the ambition and energy of Rome.

Raphael saw the commission as an opportunity to be compared with Michelangelo, while Leo saw tapestries as his answer to the ceiling of Julius.^[16] The subjects he chose were based on the text of the Acts of the Apostles. Work began in mid-1515. Due to their large size, manufacture of the hangings was carried out in Brussels, and took four years under the hands of the weavers in the shop of Pieter van Aelst.^[17]

Although Michelangelo's complex design for the ceiling was not quite what his patron, Pope Julius II, had in mind when he commissioned Michelangelo to paint the Twelve Apostles, the scheme displayed a consistent iconographical pattern. However, this was disrupted by a further commission to Michelangelo to decorate the wall above the altar with The Last Judgement, 1537–1541. The painting of this scene necessitated the obliteration of two episodes from the Lives, several of the Popes and two sets of Ancestors. Two of the windows were blocked and two of Raphael's tapestries became redundant.

Frescoes[link]

Detail from Botticelli Trials of Moses.

Southern wall[link]

The southern wall is decorated with the Stories of Moses, painted in 1481–1482. Starting from the altar, they include:

• Moses Leaving to Egypt by Pietro Perugino and assistants
• The Trials of Moses by Sandro Botticelli and his workshop
• The Crossing of the Red Sea by Cosimo Rosselli, Domenico Ghirlandaio or Biagio di Antonio Tucci
• Descent from Mount Sinai by Cosimo Rosselli or Piero di Cosimo
• Punishment of the Rebels by Sandro Botticelli
• Testament and Death of Moses by Luca Signorelli or Bartolomeo della Gatta

Northern wall[link]

The northern wall houses the Stories of Jesus, dating to 1481–1482. They include:

• Baptism of Christ by Pietro Perugino and assistants
• Temptation of Christ by Sandro Botticelli
• Vocation of the Apostles by Domenico Ghirlandaio
• The Sermon on the Mount, attributed to Cosimo Rosselli
• The Delivery of the Keys by Pietro Perugino
• The Last Supper by Cosimo Rosselli

Eastern wall[link]

• Resurrection of Christ by Hendrik Van den Broeck (1572) over Domenico Ghirlandaio's original
• Disputation over Moses' Body by Matteo da Lecce (1574) over Luca Signorelli's original

Michelangelo's frescoes[link]

Michelangelo Buonarroti was commissioned by Pope Julius II in 1508 to repaint the vault, or ceiling, of the Chapel. It was originally painted as golden stars on a blue sky. The work was completed between 1508 and 2 November 1512.^[18] He painted the Last Judgment over the altar, between 1535 and 1541, on commission from Pope Paul III Farnese.^[19]

Michelangelo was intimidated by the scale of the commission, and made it known from the outset of Julius II's approach that he would prefer to decline. He felt he was more of a sculptor than a painter, and was suspicious that such a large-scale project was being offered to him by enemies as a set-up for an inevitable fall. For Michelangelo, the project was a distraction from the major marble sculpture that had preoccupied him for the previous few years.^[20]

The sources of Michelangelo's inspiration are not easily determined; both Joachite and Augustinian theologians were within the sphere of Julius influence. Nor is known the extent to which his own hand physically contributed to the actual physical painting of any of the particular images attributed to him.^[21]

Ceiling[link]

The iconic image of the Hand of God giving life to Adam

To be able to reach the ceiling, Michelangelo needed a support; the first idea was by Julius' favoured architect Donato Bramante, who wanted to build for him a scaffold to be suspended in the air with ropes. However, Bramante did not successfully complete the task, and the structure he built was flawed. He had perforated the vault in order to lower strings to secure the scaffold. Michelangelo laughed when he saw the structure, and believed it would leave holes in the ceiling once the work was ended. He asked Bramante what was to happen when the painter reached the perforations, but the architect had no answer.

The matter was taken before the Pope, who ordered Michelangelo to build a scaffold of his own. Michelangelo created a flat wooden platform on brackets built out from holes in the wall, high up near the top of the windows. He lay on this scaffolding while he painted.^[22]

Michelangelo used bright colours, easily visible from the floor. On the lowest part of the ceiling he painted the ancestors of Christ. Above this he alternated male and female prophets, with Jonah over the altar. On the highest section, Michelangelo painted nine stories from the Book of Genesis. He was originally commissioned to paint only 12 figures, the Apostles. He turned down the commission because he saw himself as a sculptor, not a painter. The Pope offered to allow Michelangelo to paint biblical scenes of his own choice as a compromise. After the work was finished, there were more than 300. His figures showed the creation, Adam and Eve in the Garden of Eden, and the Great Flood.

The painted area is about 40 m (131 ft) long by 13 m (43 ft) wide. This means that Michelangelo painted well over 5,000 square feet (460 m²) of frescoes.^[23]

[edit] Last Judgment

St Bartholomew displaying his flayed skin (a self-portrait by Michelangelo) in the Last Judgement.

The Last Judgment was painted by Michelangelo between 1535–1541, after the Sack of Rome of 1527 by mercenary forces from the Holy Roman Empire, which effectively ended the Roman Renaissance, just before the Council of Trent. The work was constructed on a grand scale, and spans the entire wall behind the altar of the Sistine Chapel. The Last Judgment is a depiction of the second coming of Christ and the Apocalypse. The souls of humanity rise and descend to their fates as judged by Christ and his saintly entourage. The wall on which The Last Judgment is painted looms out slightly over the viewer as it rises, and is meant to be somewhat fearful and to instill piety and respect for God's power. In contrast to the other frescoes in the Chapel, the figures are heavily muscled and appear somewhat tortured—even the Virgin Mary at the center seems to be cowering before God.

The Last Judgment was an object of a bitter dispute between Cardinal Carafa and Michelangelo. Because he depicted naked figures, the artist was accused of immorality and obscenity. A censorship campaign (known as the "Fig-Leaf Campaign") was organized by Carafa and Monsignor Sernini (Mantua's ambassador) to remove the frescoes. When the Pope's own Master of Ceremonies Biagio da Cesena said "it was mostly disgraceful that in so sacred a place there should have been depicted all those nude figures, exposing themselves so shamefully, and that it was no work for a papal chapel but rather for the public baths and taverns,"^[24] Michelangelo worked da Cesena's semblance into the scene as Minos, judge of the underworld. It is said that when he complained to the Pope, the pontiff responded that his jurisdiction did not extend to hell, so the portrait would have to remain.

The genitalia in the fresco were later covered by the artist Daniele da Volterra,^[25] whom history remembers by the derogatory nickname "Il Braghettone" ("the breeches-painter").

Restoration and controversy[link]

Daniel, before and after restoration.

Michelangelo's The Last Judgment.

The Sistine Chapel's ceiling restoration began on 7 November 1984. The restoration complete, the chapel was re-opened to the public on 8 April 1994. The part of the restoration in the Sistine Chapel that has caused the most concern is the ceiling, painted by Michelangelo. The emergence of the brightly coloured Ancestors of Christ from the gloom sparked a reaction of fear that the processes being employed in the cleaning were too severe and removed the original intent of the artist.

The problem lies in the analysis and understanding of the techniques utilised by Michelangelo, and the technical response of the restorers to that understanding. A close examination of the frescoes of the lunettes convinced the restorers that Michelangelo worked exclusively in "buon fresco"; that is, the artist worked only on freshly laid plaster and each section of work was completed while the plaster was still in its fresh state. In other words, Michelangelo did not work "a secco"; he did not come back later and add details onto the dry plaster.

The restorers, by assuming that the artist took a universal approach to the painting, took a universal approach to the restoration. A decision was made that all of the shadowy layer of animal glue and "lamp black", all of the wax, and all of the overpainted areas were contamination of one sort or another: smoke deposits, earlier restoration attempts, and painted definition by later restorers in an attempt to enliven the appearance of the work. Based on this decision, according to Arguimbau's critical reading of the restoration data that has been provided, the chemists of the restoration team decided upon a solvent that would effectively strip the ceiling down to its paint-impregnated plaster. After treatment, only that which was painted "buon fresco" would remain.^{[citation needed]}

Quotes on Michelangelo's frescoes in the Sistine Chapel[link]

"Without having seen the Sistine Chapel one can form no appreciable idea of what one man is capable of achieving."

—Johann Wolfgang Goethe, 23 August 1787, ^[26]

See also[link]

• Italian Renaissance painting
• The Basilica di Santa Maria Maggiore in Rome has another Sistine Chapel.

References[link]

Citations

Bibliography

Further reading[link]

External links[link]

Media related to Sistine Chapel at Wikimedia Commons

• Vatican Museums Online: Sistine Chapel A virtual detailed tour of the frescoes and panels
• High-resolution interactive virtual tour of the Sistine Chapel
• Web Gallery of Art: Visit to the Sistine Chapel in Vatican
• BBC News: Sistine Chapel Restored (1999)
• The Restoration of the Sistine Chapel: Right or Wrong?
• www.christusrex.org Capella Sistina Master Plan & Pictures

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William Byrd

William Byrd (1540 or late 1539 – 4 July 1623) was an English composer of the Renaissance. He wrote in many of the forms current in England at the time, including various types of sacred and secular polyphony, keyboard (the so-called Virginalist school) and consort music.

Provenance[link]

Knowledge of Byrd's biography expanded in the late 20th century, thanks largely to the research of John Harley (Harley, 1997). Following the discovery of a document dated 2 October 1598 in which Byrd's age is given as "58 years or there abouts," it now appears that he was born in 1540. The older dating 1542–3 is derived from Byrd's will (endorsed on 22 November 1622) which describes him as 'in the 80th year of my age'. It now becomes clear that it must have been drafted about three years earlier than the date of endorsement. Byrd was born in London, the son of a Thomas Byrd (not Thomas Byrd of the Chapel Royal) about whom little is known. Byrd had two brothers, Symon'd and John, and four sisters. It is clear from a reference in the prefatory material in the Tallis/Byrd Cantiones of 1575 that Byrd was a pupil of Thomas Tallis, then the leading composing member of the Chapel Royal Choir. Byrd also worked in collaboration with two other Chapel Royal singing-men, John Sheppard and William Mundy, on one of his earliest compositions, a contribution to a joint setting of the alternatim psalm In exitu Israel composed for the procession to the font at the Paschal Vigil. As an item for the Sarum liturgy this was presumably composed near the end of the reign of Mary Tudor (1553–1558), whose Catholic beliefs impelled her to revive Sarum liturgical practices during her brief reign. In view of these contacts it is reasonable to speculate that Byrd was a Chapel Royal choirboy, though the surviving records do not name the choristers individually.

Early years[link]

A few other compositions by Byrd should probably be assigned to his teenage years. Apart from his contribution to In exitu Israel (Similes illis fiant a4), these include his setting of the Easter responsory Christus resurgens (a4) which was not published until 1605, but which as another Sarum liturgical unit could also have been composed during Mary's reign. Some of the hymns and antiphons for keyboard and for consort may also date from this period, though it is also possible that the consort pieces may have been composed in Lincoln for the musical training of choirboys.

Byrd's first known professional employment was as organist and choirmaster of Lincoln Cathedral, a post which he held from 25 March 1563. Residing at 6 Minster Yard Lincoln, he remained in post until 1572. His period at Lincoln was not entirely trouble-free, for on 19 November 1569 the Dean and Chapter cited him for ‘certain matters alleged against him’ as the result of which his salary was suspended. Since Puritanism was influential at Lincoln, it is possible that the allegations were connected with over-elaborate choral polyphony or organ playing. A second directive dated 29 November issued detailed instructions regarding Byrd's use of the organ in the liturgy. On 14 September 1568 Byrd married Julian Birley, a long-lasting and fruitful union which produced at least seven children.

The 1560s were also important formative years for Byrd the composer. The Short Service, an unpretentious setting of items for the Anglican Matins, Communion and Evensong services, which seems to designed to comply with the Protestant reformers’ demand for clear words and simple musical textures, may well have been composed during the Lincoln years. It is at any rate clear that Byrd was composing Anglican church music, for when he left Lincoln the Dean and Chapter continued to pay him at a reduced rate on condition that he would send the cathedral his compositions. Byrd had also taken serious strides with instrumental music. The seven In Nomine settings for consort (two a4 and five a5), at least one of the consort fantasias (Neighbour F1 a6) and a number of important keyboard works have been assigned to the Lincoln years. The latter include the Ground in Gamut (described as 'Mr Byrd's old ground') by his future pupil Thomas Tomkins, the A minor fantasia and probably the first of Byrd's great series of keyboard pavans and galliards, a composition which was transcribed by Byrd from an original for five-part consort. All these show Byrd gradually emerging as a major figure on the Elizabethan musical landscape.

Some sets of keyboard variations, such as The Hunt's Up and the imperfectly preserved set on Gypsies’ Round also seem to be early works. As we have seen, Byrd had begun setting Latin liturgical texts as a teenager, and he seems to have continued to do so at Lincoln. Two exceptional large-scale psalm motets, Ad Dominum cum tribularer (a8) and Domine quis habitabit (a9), are Byrd's contribution to a genre cultivated by Robert White and Robert Parsons. De lamentatione, another early work, is a contribution to the Elizabethan practice of setting groups of verses from the Lamentations of Jeremiah following the format of the Tenebrae lessons sung in the Catholic rite during the last three days of Holy Week, other contributors including Tallis, White, Parsley and the elder Ferrabosco. It is likely that this practice was an expression of Elizabethan Catholic nostalgia, as a number of the texts suggest.

The Chapel Royal[link]

Byrd obtained the prestigious post of Gentleman of the Chapel Royal in 1572 following the death of Robert Parsons, a gifted composer who drowned in the Trent near Newark on 25 January of that year. Almost from the outset Byrd is named as ‘organist’, which however was not a designated post but an occupation for any Chapel Royal member capable of filling it. This career move vastly increased Byrd's opportunities to widen his scope as a composer and also to make contacts at Court. Queen Elizabeth (1558–1603) was a moderate Protestant who eschewed the more extreme forms of Puritanism and retained a fondness for elaborate ritual, besides being a music lover and keyboard player herself. Byrd's output of Anglican church music (defined in the strictest sense as sacred music designed for performance in church) is surprisingly small, but it stretches the limits of elaboration then regarded as acceptable by some reforming Protestants who regarded highly wrought music as a distraction from the Word of God.

Cantiones quae ab argumento sacrae vocantur (1575)[link]

In 1575 Byrd and Tallis were jointly granted a patent for the printing of music and ruled music paper for 21 years, one of a number of patents issued by the Crown for the printing of books on various subjects. The two musicians used the services of the French Huguenot printer Thomas Vautrollier, who had settled in England and previously produced an edition of a collection of Lassus chansons in London (Receuil du mellange, 1570). The two monopolists took advantage of the patent to produce a grandiose joint publication under the title Cantiones que ab argumento sacrae vocantur consisting of 34 Latin motets dedicated to the Queen herself and accompanied by elaborate prefatory matter including poems in Latin elegiacs by the schoolmaster Richard Mulcaster and the young courtier Ferdinand Heybourne (aka Richardson). There are 17 motets each by Tallis and Byrd, one for each year of the Queen's reign.

Byrd's contribution to the Cantiones is highly variegated in character. The inclusion of Laudate pueri (a6) which proves to be an instrumental fantasia with words added after composition, is one sign that Byrd had some difficulty in assembling enough material for the collection. Diliges Dominum (a8), which may also originally have been untexted, is an eight-in-four retrograde canon of little musical interest. Also belonging to the more archaic stratum of motets is Libera me Domine (a5), a cantus firmus setting of the ninth responsory at Matins for the Office for the Dead, which takes its point of departure from the setting by Robert Parsons, while Miserere mihi (a6), a setting of a Compline antiphon often used by Tudor composers for didactic cantus firmus exercises, incorporates a four-in-two canon. Tribue Domine (a6) is a large-scale sectional composition setting a from a medieval collection of Meditationes which was commonly attributed to St Augustine,^[1] composed in a style which owes much to earlier Tudor settings of votive antiphons as a mosaic of full and semichoir passages. Byrd sets it in three sections, each beginning with a semichoir passage in archaic style.

Byrd's contribution to the Cantiones also includes compositions in a more forward-looking manner which point the way forwards to his motets of the 1580s. Some of them show the influence of the motets of Alfonso Ferrabosco I (1543–1588), a Bolognese musician who worked in the Tudor court at intervals between 1562 and 1578. Ferrabosco's motets provided direct models for Byrd's Emendemus in melius (a5), O lux beata Trinitas (a6), Domine secundum actum meum (a6) and Siderum rector (a5) as well as a more generalized paradigm for what Joseph Kerman has called Byrd's 'affective-imitative' style, a method of setting pathetic texts in extended paragraphs based on subjects employing curving lines in fluid rhythm and contrapuntal techniques which Byrd learnt from his study of Ferrabosco.

The Cantiones were a financial failure. In 1577 Byrd and Tallis were forced to petition Queen Elizabeth for financial help pleading that the publication had 'fallen oute to oure greate losse' and that Tallis was now 'verie aged'. They were subsequently granted the leasehold on various lands in East Anglia and the West Country for a period of 21 years.

Catholicism[link]

From the early 1570s onwards Byrd became increasingly involved with Catholicism, which, as the scholarship of the last half-century has demonstrated, became a major factor in his personal and creative life. As John Harley has shown, it is probable that Byrd's parental family were Protestants, though whether by deeply-felt conviction or nominal conformism is not clear. Byrd himself may have held Protestant beliefs in his youth, for a recently discovered fragment of a setting of an English translation of Luther's hymn Erhalt uns, Herr, bei Deinem Wort, which bears an attribution to 'Birde' includes the line 'From Turk and Pope defend us Lord'.^[2] However, from the 1570s onwards he is found associating with known Catholics, including Lord Thomas Paget, to whom he wrote a petitionary letter on behalf of an unnamed friend in 1573. Byrd's wife Julian was first cited for recusancy (refusing to attend Anglican services) at Harlington in Middlesex, where the family now lived, in 1577. Byrd himself appears in the recusancy lists from 1584.

His involvement with Catholicism took on a new dimension in the 1580s. Following Pius V's Papal Bull of 1570, which absolved Elizabeth's subjects from allegiance to her and effectively made her an outlaw in the eyes of the Catholic Church, Catholicism became increasingly identified with sedition in the eyes of the Tudor authorities. With the influx of missionary priests trained in the English Colleges in Douai and Rome from the 1570s onwards relations between the authorities and the Catholic community took a further turn for the worse. Byrd himself is found in the company of prominent Catholics. In 1583 he got into serious trouble because of his association with Lord Thomas Paget, who was suspected of involvement in the Throckmorton Plot, and for sending money to Catholics abroad. As a result of this Byrd's membership of the Chapel Royal was suspended for a time, restrictions were placed on his movements and his house was placed on the search list. In 1586 he attended a gathering at a country house in the company of Father Henry Garnett (later executed for complicity in the Gunpowder Plot) and the Catholic poet Robert Southwell.

Byrd's commitment to the Catholic cause found expression in his motets, of which he composed about 50 between 1575 and 1591. While the texts of the motets included by Byrd and Tallis in the 1575 Cantiones have a High Anglican doctrinal tone, scholars such as Joseph Kerman have detected a profound change of direction in the texts which Byrd set in the motets of the 1580s. In particular there is a persistent emphasis on themes such as the persecution of the chosen people (Domine praestolamur a5) the Babylonian or Egyptian captivity (Domine tu iurasti) and the long-awaited coming of deliverance (Laetentur caeli, Circumspice Jerusalem). This has led scholars from Kerman onwards to believe that Byrd was reinterpreting biblical and liturgical texts in a contemporary context and writing laments and petitions on behalf of the persecuted Catholic community, which seems to have adopted Byrd as a kind of 'house' composer. Some texts should probably be interpreted as warnings against spies (Vigilate, nescitis enim) or lying tongues (Quis est homo) or celebration of the memory of martyred priests (O quam gloriosum). Byrd's setting of the first four verses of Psalm 78 (Deus venerunt gentes) is widely believed to refer to the cruel execution of Fr Edmund Campion in 1581, an event that caused widespread revulsion on the Continent as well as in England. Finally, and perhaps most remarkably, Byrd's Quomodo cantabimus is the result of a motet exchange between Byrd and Philippe de Monte, who was director of music to the Holy Roman Emperor, Rudolf II, in Prague. In 1583 De Monte sent Byrd his setting of verses 1–4 of Psalm 136 (Super flumina Babylonis), including the pointed question ’How shall we sing the Lord's song in a strange land?’ Byrd replied the following year with a setting of the defiant continuation, set, like de Monte's piece, in eight parts and incorporating a three-part canon by inversion.

Cantiones sacrae (1589 and 1591)[link]

Thirty-seven of Byrd's motets were published in two sets of Cantiones sacrae, which appeared in 1589 and 1591. Together with two sets of English songs, discussed below, these collections, dedicated to powerful Elizabethan lords (Edward Somerset, 4th Earl of Worcester and John Lumley, 1st Baron Lumley), probably formed part of Byrd's campaign to re-establish himself in Court circles after the reverses of the 1580s. They may also reflect the fact that Byrd's fellow monopolist Tallis and his printer Thomas Vautrollier had died, thus creating a more propitious climate for publishing ventures. Since many of the motet texts of the 1589 and 1591 sets are pathetic in tone, it is not surprising that many of them continue and develop the 'affective-imitative' vein found in some motets from the 1570s, though in a more concise and concentrated form. Domine praestolamur (1589) is a good example of this style, laid out in imitative paragraphs based on subjects which characteristically emphasize the expressive minor second and minor sixth, with continuations which subsequently break off and are heard separately (another technique which Byrd had learnt from his study of Ferrabosco). Byrd evolved a special 'cell' technique for setting the petitionary clauses such as ‘miserere mei’ or ‘libera nos Domine’ which form the focal point for a number of the texts. Particularly striking examples of these are the final section of Tribulatio proxima est (1589) and the multi-sectional Infelix ego (1591), a large-scale motet which takes its point of departure from Tribue Domine of 1575.

There are also a number of compositions which fail to conform to this stylistic pattern. They include three motets which employ the old-fashioned cantus firmus technique as well as the most famous item in the 1589 collection, Ne irascaris Domine the second part of which is closely modelled on Philip van Wilder's popular Aspice Domine. A few motets, especially in the 1591 set, abandon traditional motet style and resort to vivid word-painting which reflects the growing popularity of the madrigal (Haec dies, 1591). A famous passage from Thomas Morley's A Plaine and Easie Introduction to Practicall Musicke (1597) supports the view that the madrigal had superseded the motet in the favour of Catholic patrons, a fact which may explain why Byrd largely abandoned the composition of non-liturgical motets after 1591.

The English song-books of 1588 and 1589[link]

In 1588 and 1589 Byrd also published two collections of English songs. The first, Psalms, Sonnets and Songs of Sadness and Pietie (1588) consists mainly of adapted consort songs, which Byrd, probably guided by commercial instincts, had turned into vocal part-songs by adding words to the accompanying instrumental parts and labelling the original solo voice as ‘the first singing part’. The consort song, which was the most popular form of vernacular polyphony in England in the third quarter of the sixteenth century, was a solo song for a high voice (often sung by a boy) accompanied by a consort of four consort instruments (normally viols). As the title of Byrd's collection implies, consort songs varied widely in character. Many were settings of metrical psalms, in which the solo voice sings a melody in the manner of the numerous metrical psalm collections of the day (e.g. Sternhold and Hopkins Psalter, 1562) with each line prefigured by imitation in the accompanying instruments. Others are dramatic elegies, intended to be performed in the boy-plays which were popular in Tudor London.

Byrd's 1588 collection, which complicates the form as he inherited it from Robert Parsons, Richard Farrant and others, reflects this tradition. The ‘psalms’ section sets texts drawn from Sternhold's psalter of 1549 in the traditional manner, while the ‘sonnets and pastorals’ section employs lighter, more rapid motion with crotchet (quarter-note) pulse, and sometimes triple metre (Though Amaryllis dance in green). Poetically, the set (together with other evidence) reflects Byrd's involvement with the literary circle surrounding Sir Philip Sidney, whose influence at Court was at its height in the early 1580s. Byrd set three of the songs from Sidney's sonnet sequence Astrophel and Stella, as well as poems by other members of the Sidney circle, and also included two elegies on Sidney's death in the Battle of Zutphen in 1586. But the most popular item in the set was the Lullaby (Lullay lullaby) which blends the tradition of the dramatic lament with the cradle-songs found in some early boy-plays and medieval mystery plays. It long retained its popularity. In 1602 Byrd's patron Edward Somerset, 4th Earl of Worcester, discussing Court fashions in music, predicted that ‘in winter lullaby, an owld song of Mr Birde, wylbee more in request as I thinke’.

The Songs of Sundrie Natures (1589) contain sections in three, four, five and six parts, a format which follows the plan of many Tudor manuscript collections of household music and was probably intended to emulate the madrigal collection Musica transalpina, which had appeared in print the previous year. Byrd's set contains compositions in a wide variety of musical styles, reflecting the variegated character of the texts which he was setting. The three-part section includes settings of metrical versions of the seven penitential psalms, in an archaic style which reflects the influence of the psalm collections. Other items from the three-part and four-part section are in a lighter vein, employing a line-by-line imitative technique and a predominant crotchet pulse. The five-part section includes vocal part-songs which show the influence of the ‘adapted consort song’ style of the 1588 set but which seem to have been conceived as all-vocal part-songs. Byrd also bowed to tradition by setting two carols in the traditional form with alternating verses and burdens, and even included an anthem, a setting of the Easter prose Christ rising again which also circulated in church choir manuscripts with organ accompaniment.

My Ladye Nevells Booke[link]

The 1580s were also a productive decade for Byrd as a composer of instrumental music. On 11 September 1591 John Baldwin, a tenor lay-clerk at St George's Chapel, Windsor and later a colleague of Byrd in the Chapel Royal, completed the copying of My Ladye Nevells Booke, a collection of 42 of Byrd's keyboard pieces which was probably produced under Byrd's supervision and includes corrections which are thought to be in the composer's hand. Byrd would almost certainly have published it if the technical means had been available to do so. The dedicatee long remained unidentified, but John Harley's researches into the heraldic design on the fly-leaf have shown that she was Lady Elizabeth Neville, the third wife of Sir Henry Neville (Gentleman of the Privy Chamber) of Billingbear in Berkshire, who was a Justice of the Peace and a warden of Windsor Great Park.^[3] Under her third married name, Lady Periam, she also received the dedication of Thomas Morley's two-part canzonets of 1595. The contents show Byrd's mastery of a wide variety of keyboard forms, though liturgical compositions based on plainsong are not represented. The collection includes a series of ten pavans and galliards in the usual three-strain form with embellished repeats of each strain. (The only exception is the Ninth Pavan, which is a set of variations on the passamezzo antico bass)

There are indications that the sequence may be a chronological one, for the first pavan is labelled 'the first that ever hee made' in the Fitzwilliam Virginal Book and the Tenth Pavan, which is separated from the others, evidently became available at a late stage before the completion date. It is dedicated to William Petre (the son of Byrd's patron John Petre, 1st Baron Petre) who was only 15 years old in 1591 and could hardly have played it if it had been composed much earlier. The collection also includes two famous pieces of programme music. The Battle, which was apparently inspired by an unidentified skirmish in Elizabeth's Irish wars, is a sequence of movements bearing titles such as 'The marche to fight', 'The battells be joyned' and 'The Galliarde for the victorie'. Although not representing Byrd at his most profound, it achieved great popularity and is of incidental interest for the information which it gives on sixteenth-century English military calls. It is followed by The Barley Break (a mock-battle follows a real one), a light-hearted piece which follows the progress of a game of barley-break, a version of the game now known as ‘piggy in the middle’ played by three couples with a ball. My Ladye Nevells Booke also contains two monumental Grounds, and sets of keyboard variations of variegated character, notably the huge set on Walsingham and the popular variations on Sellinger's Round, Carman's Whistle and Lord Willoughby's Welcome Home. The fantasias and voluntaries in Nevell also cover a wide stylistic range, some being austerely contrapuntal (A voluntarie, no. 42)) and others lighter and more Italianate in tone. Like the five-and six-part consort fantasias, they sometimes feature a gradual increase in momentum after an imitative opening paragraph.

Consort music[link]

The period up to 1591 also saw important additions to Byrd's output of consort music, some of which has probably been lost. Two magnificent large-sale compositions are the Browning, a set of 20 variations on a popular melody (also known as The leaves be green) which evidently originated as a celebration of the ripening of nuts in autumn, and an elaborate ground on the formula known as the Goodnight Ground. The smaller-scale fantasias (those a3 and a4) use a light-textured imitative style which owes something to Continental models, while the five and six-part fantasias employ large-scale cumulative construction and allusions to snatches of popular songs. A good example of the last type is the Fantasia a6 (No 2) which begins with a sober imitative paragraph before progressively more fragmented textures (working in a quotation from Greensleeves at one point). It even includes a complete three-strain galliard, followed by an expansive coda (for a performance on YouTube, see under 'External links' below).

Stondon Massey[link]

In about 1594 Byrd's career entered a new phase. He was now in his early fifties, and as a far as the Chapel Royal is concerned he seems to have gone into semi-retirement. He moved with his family from Harlington to Stondon Massey, a small village near Chipping Ongar in Essex. His ownership of Stondon Place, where he lived for the rest of his life, was bitterly contested by Joanna Shelley, with whom he engaged in a protracted and unedifying legal dispute lasting about a decade and a half. The main reason for the move was apparently the proximity of Byrd's patron Sir John Petre (the son of the former Secretary of State Sir William Petre). A wealthy local landowner, Petre was a discreet Catholic who maintained two local manor houses, Ingatestone Hall and Thorndon Hall, the first of which still survives in a much-altered state. Petre held clandestine Mass celebrations, with music provided by his servants, which were subject to the unwelcome attention of spies and paid informers working for the Crown.

Byrd's acquaintance with the Petre family extended back at least to 1581 (as his surviving autograph letter of that year shows) and he spent two weeks at the Petre household over Christmas in 1589. He was ideally equipped to provide elaborate polyphony to adorn the music making at the Catholic country houses of the time. The continued adherence of Byrd and his family to Catholicism continued to cause him difficulties, though one surviving petition suggests that he was granted permission to practise his religion under licence during the reign of Elizabeth. Nevertheless, he regularly appeared in the quarterly local assizes to pay heavy fines for recusancy. No doubt his wide circle of friends and patrons among the nobility and gentry were able to ensure that he escaped more severe penalties.

Masses[link]

It was evidently at the behest of this circle of friends that Byrd now embarked on a grandiose programme to provide a cycle of liturgical music covering all the principal feasts of the Catholic Church calendar. The first stage in this undertaking comprised the three Ordinary of the Mass cycles (in four, three and five parts), which were published by Thomas East between 1592 and 1595. The editions are undated (dates can be established only by close bibliographic analysis)^[4] do not name the printer and consist of only one bifolium per partbook to aid concealment, all signs of secrecy: reminders that the possession of heterodox books was still highly dangerous. All three works contain retrospective features harking back to the earlier Tudor tradition of Mass settings which had lapsed after 1558, along with others which reflect Continental influence and the liturgical practices of the foreign-trained incoming missionary priests. Mass for Four Voices, or the Four-Part Mass, which according to Joseph Kerman, was probably the first to be composed, is partly modelled on John Taverner's Mean Mass, a highly regarded early Tudor setting which Byrd would probably have sung as a choirboy. Taverner's influence is particularly clear in the scale figures rising successively through a fifth, a sixth and a seventh in Byrd's setting of the Sanctus.

All three Mass cycles employ other early Tudor features, notably the mosaic of semichoir sections alternating with full sections in the four-part and five-part Masses, the use of a semichoir section to open the Gloria, Credo and Agnus Dei, and the head-motif which links the openings of all the movements of a cycle. However, all three cycles also include Kyries, a rare feature in Sarum Rite mass settings which usually omitted it because of the use of tropes on festal occasions in the Sarum Rite. The Kyrie of the three-part Mass is set in a simple litany-like style, but the other Kyrie settings employ dense imitative polyphony. A special feature of the four-part and five-part Masses is Byrd's treatment of the Agnus Dei, which employ the technique which Byrd had previously applied to the petitionary clauses from the motets of the 1589 and 1591 Cantiones sacrae. The final words dona nobis pacem ('grant us peace'), which are set to chains of anguished suspensions in the Four-Part Mass and expressive block homophony in the five-part setting almost certainly reflect the aspirations of the troubled Catholic community of the 1590s.

Gradualia[link]

The second stage in Byrd's programme of liturgical polyphony is formed by the Gradualia, two cycles of motets containing 109 items and published in 1605 and 1607. They are dedicated to two members of the Catholic nobility, Henry Howard, 1st Earl of Northampton and Byrd's own patron Sir John Petre, who had been elevated to the peerage in 1603 under the title Lord Petre of Writtle. The appearance of these two monumental collections of Catholic polyphony reflects the hopes which the recusant community must have harboured for an easier life under the new king James I, who came from a Catholic background himself. Addressing Petre (who is known to have lent him money to advance the printing of the collection), Byrd describes the contents of the 1607 set as ‘blooms collected in your own garden and rightfully due to you as tithes’, thus making explicit the fact that they had formed part of Catholic religious observances in the Petre household.

The greater part of the two collections consists of settings of the Proprium Missae for the major feasts of the church calendar, thus supplementing the Mass Ordinary cycles which Byrd had published in the 1590s. Normally, Byrd includes the Introit, the Gradual, the Alleluia (or Tract in Lent if needed), the Offertory and Communion. The feasts covered include the major feasts of the Virgin Mary (including the votive masses for the Virgin for the four seasons of the church year), All Saints and Corpus Christi (1605) followed by the feasts of the Temporale (Christmas, Epiphany, Easter, Ascension, Whitsun and Feast of Saints Peter and Paul (with additional items for St Peter's Chains and the Votive Mass of the Blessed Sacrament) in 1607. The verse of the introit is normally set as a semichoir section, returning to full choir scoring for the Gloria Patri. Similar treatment applies to the Gradual verse, which is normally attached to the opening Alleluia to form a single item. The liturgy requires repeated settings of the word ‘Alleluia’, and Byrd provides a wide variety of different settings forming brilliantly conceived miniature fantasias which are one of the most striking features of the two sets. The Alleluia verse, together with the closing Alleluia, normally form an item in themselves, while the Offertory and the Communion are set as they stand.

In the Roman liturgy there are many texts which appear repeatedly in different liturgical contexts. To avoid having to set the same text twice, Byrd often resorted to a cross-reference or ‘transfer’ system which allowed a single setting to be slotted into a different place in the liturgy. Unfortunately, this practice sometimes causes confusion, partly because normally no rubrics are printed to make the required transfer clear and partly because there are some errors which complicate matters still further. A good example of the transfer system in operation is provided by the first motet from the 1605 set (Suscepimus Deus a5) in which the text used for the Introit has to be reused in a shortened form for the Gradual. Byrd provides a cadential break at the cut-off point.

The 1605 set also contains a number of miscellaneous items which fall outside the liturgical scheme of the main body of the set. As Philip Brett has pointed out, most of the items from the four- and three-part sections were taken from the Primer (the English name for the Book of hours) thus falling within the sphere of private devotions rather than public worship. These include, inter alia, settings of the four Marian antiphons from the Roman Rite, four Marian hymns set a3, a version of the Litany, the gem-like setting of the Eucharistic hymn Ave verum Corpus, and the Turbarum voces from the St John Passion, as well as a series of miscellaneous items.

In stylistic terms the motets of the Gradualia form a sharp contrast to those of the Cantiones sacrae publications. The vast majority are shorter, with the discursive imitative paragraphs of the earlier motets giving place to double phrases in which the counterpoint, though intricate and concentrated, assumes a secondary level of importance. Long imitative paragraphs are the exception, often kept for final climactic sections in the minority of extended motets. The melodic writing often breaks into quaver (eighth-note) motion, tending to undermine the minim (half-note) pulse with surface detail. Some of the more festive items, especially in the 1607 set, feature vivid madrigalesque word-painting. The Marian hymns from the 1605 Gradualia are set in a light line-by-line imitative counterpoint with crotchet pulse which recalls the three-part English songs from Songs of sundrie natures (1589). For obvious reasons, the Gradualia never achieved the popularity of Byrd's earlier works. The 1607 set omits several texts, which were evidently too sensitive for publication in the light of the renewed anti-Catholic persecution which followed the failure of the Gunpowder Plot in 1605. A contemporary account which sheds light on the circulation of the music between Catholic country houses, refers to the arrest of a French Jesuit named De Noiriche, who was followed from an unidentified country house by spies, apprehended, searched and found to be carrying a copy of the 1605 set. Nevertheless, Byrd felt safe enough to reissue both sets with new title pages in 1610.

Anglican church music[link]

Byrd's staunch adherence to Catholicism did not prevent him from contributing memorably to the repertory of Anglican church music. Byrd's small output of church anthems ranges in style from relatively sober early examples (O Lord, make thy servant Elizabeth our queen (a6) and How long shall mine enemies (a5) ) to other, evidently late works such as Sing joyfully (a6) which is close in style to the English motets of Byrd's 1611 set, discussed below. Byrd also played a role in the emergence of the new verse anthem, which seems to have evolved in part from the practice of adding vocal refrains to consort songs. Byrd's four Anglican service settings range in style from the unpretentious Short Service, already discussed, to the magnificent so-called Great Service, a grandiose work which continues a tradition of opulent settings by Richard Farrant, William Mundy and Robert Parsons. Byrd's setting is on a massive scale, requiring five-part Decani and Cantoris groupings in antiphony, block homophony and five, six and eight-part counterpoint with verse (solo) sections for added variety. This service setting, which includes an organ part, must have been sung by the Chapel Royal Choir on major liturgical occasions in the early seventeenth century, though its limited circulation suggests that many other cathedral choirs must have found it beyond them. Nevertheless, the source material shows that it was sung in York Minster from c. 1618. The Great Service was in existence by 1606 (the last copying date entered in the earliest surviving manuscript source) and may date back as far as the 1590s.

Psalms, songs and sonnets (1611)[link]

Byrd's last collection of English songs was Psalms, Songs and Sonnets, published in 1611 (when Byrd was over 70) and dedicated to Francis Clifford, 4th Earl of Cumberland, who later also received the dedication of Thomas Campion's First Book of Songs in 1615. The layout of the set broadly follows the pattern of Byrd's 1589 set, being laid out in sections for three, four, five and six parts like its predecessor and embracing an even wider miscellany of styles (perhaps reflecting the influence of another Jacobean publication, Michael East's Third Set of Books (1610). Byrd's set includes two consort fantasias (a4 and a6) as well as eleven English motets, most of them setting prose texts from the Bible. These include some of his most famous compositions, notably Praise our Lord, all ye Gentiles (a6) This day Christ was born (a6) and Have mercy upon me (a6) which employs alternating phrases with verse and full scoring and also circulated as a church anthem. There are more carols set in verse and burden form as in the 1589 set as well as lighter three and four-part songs in Byrd's ‘sonnets and pastorals’ style. Some items are, however, more tinged with madrigalian influence than their counterparts in the earlier set, making clear that the short-lived madrigal vogue of the 1590s had not completely passed Byrd by.

Last works[link]

Byrd also contributed eight keyboard pieces to Parthenia (winter 1612–13), a collection of 21 keyboard pieces engraved by William Hole and containing music by Byrd, John Bull and Orlando Gibbons. It was issued in celebration of the forthcoming marriage of James I's daughter Princess Elizabeth to Frederick V, Elector Palatine, which took place on 14 February 1613. The three composers are nicely differentiated by seniority, with Byrd, Bull and Gibbons represented respectively by eight, seven and six items. Byrd's contribution includes the famous Earl of Salisbury Pavan, composed in memory of Robert Cecil, 1st Earl of Salisbury, who had died on 24 May 1612, and its two accompanying galliards. Byrd's last published compositions are four English anthems printed in William Leighton's ' Teares or Lamentacions of a Sorrowfull Soule (1614).

Byrd remained in Stondon Massey until his death on 4 July 1623, which was noted in the Chapel Royal Check Book in a unique entry describing him as ‘a Father of Musick’. Despite repeated citations for recusancy and swingeing fines, he died a rich man, having rooms at the time of his death at the London home of the Earl of Worcester.

Reputation and reception[link]

Byrd's output of about 470 compositions amply justifies his reputation as one of the great masters of European Renaissance music. Perhaps his most impressive achievement as a composer was his ability to transform so many of the main musical forms of his day and stamp them with his own identity. Having grown up in an age in which Latin polyphony was largely confined to liturgical items for the Sarum rite, he assimilated and mastered the Continental motet form of his day, employing a highly personal synthesis of English and continental models. He virtually created the Tudor consort and keyboard fantasia, having only the most primitive models to follow. He also raised the consort song, the church anthem and the Anglican service setting to new heights. Finally, despite a general aversion to the madrigal, he succeeded in cultivating secular vocal music in an impressive variety of forms in his three sets of 1588, 1589 and 1611.

Byrd enjoyed a high reputation among English musicians, especially in the earlier stages of his career. Despite the failure of the Cantiones of 1575 some of his other collections sold well, while Elizabethan scribes such as the Oxford academic Robert Dow, the Windsor lay clerk John Baldwin and a school of scribes working for the Norfolk country gentleman Sir Edward Paston copied his music extensively. Dow included Latin distichs and quotations in praise of Byrd in his manuscript collection of music (GB Och 984-8) while Baldwin included a long doggerel poem in his commonplace book (GB Lbm Roy App 24 d 2) ranking Byrd at the head of the musicians of his day:

Yet let not straingers bragg, nor they these soe commende,

For they may now geve place and sett themselves behynde,

An Englishman, by name, William BIRDE for his skill

Which I shoulde heve sett first, for soe it was my will,

Whose greater skill and knowledge dothe excelle all at this time

And far to strange countries abrode his skill dothe shyne...

In 1597 Byrd's pupil Thomas Morley dedicated his treatise A Plaine and Easie Introduction to Practicall Musicke to Byrd in flattering terms, though he may have intended to counterbalance this in the main text by some sharply satirical references to a mysterious ‘Master Bold’. In The Compleat Gentleman (1622) Henry Peacham (1576–1643) praised Byrd in lavish terms as a composer of sacred music:

‘For Motets and musick of piety and devotion, as well as for the honour of our Nation, as the merit of the man, I prefer above all our Phoenix M[aster] William Byrd, whom in that kind, I know not whether any may equall, I am sure none excel, even by the judgement of France and Italy, who are very sparing in the commendation of strangers, in regard of that conceipt they hold of themselves. His Cantiones Sacrae, as also his Gradualia, are mere Angelicall and Divine; and being of himself naturally disposed to Gravity and Piety, his vein is not so much for leight Madrigals or Canzonets, yet his Virginella and some others in his first Set, cannot be mended by the best Italian of them all.’

Finally, and most intriguingly, it has been argued that a reference to ‘the bird of loudest lay’ in Shakespeare's mysterious allegorical poem The Phoenix and the Turtle may be to the composer. The poem as a whole has been interpreted as an elegy for the Catholic martyr Saint Anne Line, who was executed on 27 February 1601 for harbouring priests.

Although Byrd had a major reputation in England during his lifetime, his music was in many respects curiously uninfluential. Although his pupils included Peter Philips and Thomas Tomkins, both of whom were active as keyboard composers, the native virginal school to which he had contributed so much went into sharp decline with a number of deaths in the 1620s and never recovered. Thomas Morley, Byrd's other major composing pupil, devoted himself to the cultivation of the madrigal, a form in which Byrd himself took little interest. The native tradition of Latin music which Byrd had done so much to keep alive more or less died with him, while consort music underwent a huge change of character at the hands of a new generation of professional musicians at the Jacobean and Caroline courts. Ironically in view of Byrd's own religious beliefs, it was his Anglican church music which came closest to establishing a continuous tradition, at least in the sense that some of it continued to be performed in choral foundations after the Restoration and into the eighteenth century. Byrd's exceptionally long lifespan meant that he lived into an age in which many of the forms of vocal and instrumental music which he had made his own had lost their appeal to most musicians. Despite the efforts of eighteenth- and nineteenth-century antiquarians, the reversal of this judgement had to wait for the pioneering work of twentieth-century scholars from E. H. Fellowes onwards. In more recent times Joseph Kerman, Oliver Neighbour, Philip Brett, John Harley, Richard Turbet, Alan Brown, Kerry McCarthy, and others have made major contributions to increasing our understanding of Byrd's life and music. In 2010, The Cardinall's Musick under the direction of Andrew Carwood completed their recorded survey of Byrd's Latin church music. This series of thirteen recordings is the first time that all Byrd's Latin music is available on disc.

Veneration[link]

Byrd is honored together with John Merbecke and Thomas Tallis with a feast day on the liturgical calendar of the Episcopal Church (USA) on November 21.

Media[link]

	Allman From the Fitzwilliam Virginal Book. Performed by Ulrich Metzner on a harpsichord of the type used in the early 20th century
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See also[link]

Saints portal

• List of compositions by William Byrd
• Orlando Gibbons
• John Bull (composer)

Notes[link]

1. ^ See K. McCarthy, ‘Byrd, Augustine and Tribue Domine’,Early Music 32 (20040 pp. 569–576
2. ^ O. Neighbour, 'Music Manuscripts of George Iliffe from Stanford Hall, Leicestershire, including a new ascription to Byrd', Music and Letters 88 (2007) pp. 420–435
3. ^ J Harley, 'My Lady Nevell Revealed', Music and Letters 86 (2005) pp. 1–15
4. ^ See P. Clulow, ‘Publication Dates for Byrd's Latin Masses’, Music and Letters 47 (1966) pp. 1–9

References[link]

•  Chisholm, Hugh, ed. (1911). "Byrd, William". Encyclopædia Britannica (11th ed.). Cambridge University Press. 
• P. Brett, William Byrd and his Contemporaries (Berkeley, 2007)
• A. Brown and R. Turbet (gen. eds), Byrd Studies (Cambridge, 1992)
• E. H. Fellowes, William Byrd (rev. edn, London, 1948)
• John Harley, William Byrd: Gentleman of the Chapel Royal, (Aldershot, 1997)
• J. Kerman, The Masses and motets of William Byrd (London, 1981)
• J. Kerman, William Byrd, New Grove 2, 2001)
• O. Neighbour, The Consort and Keyboard Music of William Byrd London, 1978)
• R. Turbet, William Byrd, A Guide to Research (New York, 1987)
• Stainer & Bell. Ltd., (13.IX.2006) – Contains bio and list of works

Editions of Byrd's works[link]

• The Byrd Edition (gen. ed. P. Brett), Vols 1–17 (London, 1977–2004)
• A. Brown (ed.) William Byrd, Keyboard Music (Musica Britannica 27–28, London, 1971)

External links[link]

Wikisource has the text of the 1913 Catholic Encyclopedia article William Byrd.

• Complete list of Byrd's works from stainer.co.uk (PDF)
• William Byrd at Find-A-Grave
• The keyboard music of William Byrd including recordings
• Free access to high-resolution images of manuscripts containing works by Byrd from Digital Image Archive of Medieval Music

Scores and recordings[link]

• Free scores by William Byrd at the International Music Score Library Project
• Free scores by William Byrd in the Choral Public Domain Library (ChoralWiki)
• Free scores by William Byrd in the Werner Icking Music Archive (WIMA)
• William Byrd - Fantasia #2 - Viol Consort on YouTube
• Free recordings of Madrigals, Latin Church Music
• Free recordings of Byrd's Ave verum corpus
• Free recordings of Mass for four voices and some Christmas motets
• Motet Ave Verum Corpus as interactive hypermedia at the BinAural Collaborative Hypertext
• Kunst der Fuge: William Byrd – Free MIDI files
• William Byrd and Thomas Tallis, In Chains of Gold. Dunedin Consort, DCD34008
• Ceremony & Devotion - Music for the Tudors Harry Christophers, The Sixteen (CORO)
• Complete Byrd Edition Andrew Carwood, The Cardinall's Musick (ASV / Hyperion)

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2010)

Young Alessandro Moreschi (c. 1880).

Alessandro Moreschi (November 11, 1858 - April 21, 1922) was a castrato singer of the late 19th century, and is the only castrato to make sound recordings.

Life[link]

This article appears to contain unverifiable speculation and unjustified claims. Information must be verifiable and based on reliable published sources. Please remove unverified speculation from the article.

Alessandro Moreschi was born into a large Roman Catholic family in the town of Monte Compatri, near Frascati. Perhaps he was born with an inguinal hernia, for which castration was still a "cure" in nineteenth-century Italy. Or he could have been castrated later, around 1865, which would have been more in line with the centuries-old practice of castrating vocally talented boys well before puberty. In any case, much later in life, he referred to his enjoyment singing as a boy in the chapel of the Madonna del Castagno, just outside his native town.

It seems likely that Moreschi's singing abilities came to the notice of Nazareno Rosati, formerly a member of the Sistine Chapel choir, who was acting as a scout for new talent, and took him to Rome in about 1870. Moreschi became a pupil at the Scuola di San Salvatore in Lauro, where he was taught by Gaetano Capocci, maestro di cappella of the Papal basilica of St John Lateran. In 1873, aged only fifteen, he was appointed First Soprano in the choir of that basilica, and also became a regular member of the groups of soloists hired by Capocci to sing in the salons of Roman high society. His singing at such soirées was vividly described by Anna Lillie de Hegermann-Lindencrone, the American wife of the Danish Ambassador to the Holy See: "Mrs Charles Bristed of New York, a recent convert to the Church of Rome, receives on Saturday evening . . . The Pope's singers are the great attraction . . . for her salon is the only place outside of the churches where one can hear them. The famous Moresca [sic], who sings at the Laterano, is a full-faced soprano of some forty winters. He has a tear in each note and a sigh in each breath. He sang the jewel song [sic] in [Gounod's] Faust, which seemed horribly out of place. Especially when he asks (in the hand-glass) if he is really Marguerita, one feels tempted to answer 'Macchè' [not in the least] for him." ^[1] In 1883 Capocci presented a special showcase for his protégé: the first performance in Italy of the oratorio Christus am Ölberge by Beethoven, in which Moreschi sang the demanding coloratura role of the Seraph. On the strength of this performance, he became known as l'Angelo di Roma, and shortly after, having been auditioned by all the members of the Sistine Chapel choir, he was appointed First Soprano there, a post he held for the next thirty years.

Moreschi's Director at the Sistine was Domenico Mustafà, himself once a fine castrato soprano (maybe finer even than Moreschi), who realised that Alessandro was, amongst other things, the only hope for the continuation of the Sistine tradition of performing the famous setting of the Miserere by Gregorio Allegri during Holy Week. When Moreschi joined the Sistine choir, there were still six other castrato members, but none of them was capable of sustaining this work's taxing soprano tessitura. Moreschi's star status sometimes seems to have turned his head: "Moreschi's behaviour was often capricious enough to make him forget a proper professional bearing, as on the occasion after a concert when he paraded himself among the crowd like a peacock, with a long, white scarf, to be congratulated ..."^[2]

The Sistine Chapel Choir was run on traditional lines centuries old, and had a strict system of hierarchies. In 1886, the senior castrato, Giovanni Cesari, retired, and it was probably then that Moreschi took over as Direttore dei concertisti (Director of soloists). In 1891 Moreschi took his turn as segretario puntatore, being responsible for the day-book of the choir's activities, and the following year was appointed maestro pro tempore, a largely administrative post concerned with calling choir meetings, fixing rehearsals, granting leave of absence and the like. During this year, Alessandro was also responsible for overseeing the choir's correct performance of its duties in the Sistine Chapel. Artistically speaking, the job involved him in choosing soloists and in developing repertoire. This entire period was one of great upheaval within the Sistine choir's organisation as well as Catholic church music at large: the reforming movement known as Cecilianism, which had originated in Germany, was beginning to have its influence felt in Rome. Its calls for the Church's music to return to the twin bases of Gregorian chant and the polyphony of Palestrina were a direct threat to both the repertoire and the practice of the Sistine Chapel. These were resisted by Mustafà, but time was against him. In 1898, he celebrated fifty years as a member of the Sistine, but also appointed Lorenzo Perosi as joint Perpetual Director. This 26-year-old priest from Tortona in Lombardy turned out to be a real thorn in Mustafà's side. Moreschi was very much a silent witness to the struggles between the forces of tradition and reform, but was also caught up in secular matters: on 9 August 1900, at the express request of the Italian royal family, he sang at the funeral of the recently assassinated king, Umberto I. This was all the more extraordinary because the Papacy still had no formal contact with the Italian secular state, which it regarded as a mere usurper (see Unification of Italy).

Alessandro Moreschi (c. 1905).

In the spring of 1902, in the Vatican, Moreschi made the first of his recordings for the Gramophone & Typewriter Company of London. He made additional recordings in 1904: there are seventeen tracks in all. Between these two sessions, several most fateful events occurred: in 1903 the aged Mustafà finally retired, and a few months later Pope Leo XIII, a strong supporter of Sistine tradition, died. His successor was Pope Pius X, an equally powerful advocate of Cecilianism. One of the new pontiff's first official acts was the promulgation of the motu proprio, Tra le sollecitudini ("Amidst the Cares"), which appeared, appropriately enough, on St Cecilia's Day, 22 November 1903. This was the final nail in the coffin of all that Mustafà, Moreschi and their colleagues stood for, since one of its decrees stated: "Whenever . . . it is desirable to employ the high voices of sopranos and contraltos, these parts must be taken by boys, according to the most ancient usage of the Church." Perosi, a fanatical opponent of the castrati, had triumphed and Moreschi and his few remaining colleagues were to be pensioned off and replaced by boys. A singing pupil of Moreschi's, Domenico Mancini, was such a good imitator of his master's voice that Perosi took him for a castrato (for all that castration had been banned in Italy in 1870), and would have nothing to do with him. Ironically, Mancini became a professional double-bass player.

Officially, Alessandro was a member of the Sistine choir until Easter 1913 ( at which date he qualified for his pension after thirty years' service), and remained in the choir of the Cappella Giulia of St Peter's, Rome until a year after that. Around Easter 1914 he met the Viennese musicologist Franz Haböck, author of the extremely important book Die Kastraten und ihre Gesangskunst, who had plans to cast Moreschi in concerts reviving the repertoire of the great eighteenth-century castrato Farinelli. These never came to fruition: by this date Moreschi (now fifty-five years old) no longer had the required high soprano range, and in any case he had never had the necessary virtuoso operatic training.

In retirement, Moreschi lived in his apartment at 19 Via Plinio, a few minutes' walk from the Vatican, where he died at the age of sixty-three, possibly of pneumonia. His funeral mass was a large and public affair in the church of San Lorenzo in Damaso, and was conducted by, of all people, Perosi, who, in spite of his antipathy towards castrati, felt towards Moreschi, a "great friendship which bound them together".^[3] Moreschi was buried in the family vault in the Cimitero del Verano, the great "city of the dead" not far from Rome's Tiburtina station. His colleague Domenico Salvatori lies in the same tomb.

Moreschi's appearance[link]

According to Haböck, "Moreschi's external appearance differs little from that usual for a singer. He is of medium or rather small stature. His likeable face is completely beardless; his chest remarkably broad and powerful. His speaking voice has a metallic quality, like a very high-speaking tenor. His voice and demeanour make a youthful impression, reinforced by his lively conversation, which add to the altogether charming picture that the singer presents."^[4] Moreschi was fifty-five years old at this time.

Moreschi's voice on record[link]

	A castrato singing Alessandro Moreschi performs part of Eugenio Terziani's Hostias et preces
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All of Moreschi's recordings were made in Rome in two sets of recording sessions for the Gramophone & Typewriter Company. The first series of recordings were made on 3 and 5 April 1902 by Fred Gaisberg and Will Gaisberg. Eighteen usable sides by the members of the Sistine Chapel Choir were captured on wax, four of them solos by Moreschi. Decades later Fred Gaisburg recalled making these historic first recordings in the Vatican: "Selecting a great salon with walls covered with Titians, Raphaels, and Tintorettos, we mounted our grimy machine right in the middle of the floor." ^[5] The second set of recordings was made in Rome in April 1904, under the direction of W. Sinkler Darby.

Critical opinion[link]

Critical opinion is divided about Moreschi's recordings:^[6] some say they are of little interest other than the novelty of preserving the voice of a castrato, and that Moreschi was a mediocre singer, while others detect the remains of a talented singer unfortunately past his prime by the time he recorded. (Moreschi was in his mid-forties when he made his recordings.) Still others feel that he was a very fine singer indeed, and that much of the "difficulty" in listening to Moreschi's recordings stems from changes in taste and singing style between his time and ours. His vocal technique can certainly seem to grate upon modern ears, but many of the seemingly imperfect vocal attacks, for example, are in fact grace notes, launched from as much as a tenth below the note - in Moreschi's case, this seems to have been a long-standing means of drawing on the particular acoustics of the Sistine Chapel itself. The dated aesthetic of Moreschi's singing, involving extreme passion and a perpetual type of sob, often sounds bizarre to the modern listener, and can be misinterpreted as technical weakness or symptomatic of an aging voice.^[7]

The standard of his recordings is certainly variable; Moreschi recorded two versions of Rossini's "Crucifixus". In the first, Moreschi's first side from his first recording session in 1902, he sings off key, and continues to do so for several bars.^{[citation needed]} The remake from 1904 is considered better by some, Leibach's "Pie Jesu", and Tosti's song "Ideale" are also considered to be of superior quality.^[8]

The best-known piece Moreschi recorded is the Bach/Gounod "Ave Maria" (though the Sistine Chapel choir recorded Mozart's Ave verum corpus, Moreschi's voice is not individually audible). Perhaps only here does Moreschi's singing approach the type of star quality that the great castrato performances of the Baroque era must have possessed; there is great fervour in the singing - the above-mentioned "tear in every note" - and Moreschi takes the climactic high B natural without apparent effort.

References[link]

• de Hegermann-Lindencrone, A L: The Sunny Side of Diplomatic Life (New York, 1914)
• Haböck, F: Die Kastraten und ihre Gesangskunst (Berlin, 1927)
• Clapton, N: Alessandro Moreschi and the Voice of the Castrato (London, 2008)

External links[link]

• The complete text of Tra le sollecitudini is available on-line in English at http://www.adoremus.org/MotuProprio.html
• 1904 Recording of Bach/Gounod: Ave Maria