Venit Míchaël Archángelus cum multitúdine Angelórum, cui trádidit Deus ánimas Sanctórum, ut perdúcat eas in paradísum exsultatiónis...

Today is the feast of the Dedication of the Church of the Archangel Saint Michael; in the Pauline Rite, it has become the only feast in the Kalendarium of the Holy Angels, the Archangels Michael, Gabriel, and Raphael. [Am correcting this today, the Kalends of October, since I had forgotten that there is the feast of the Guardian Angels tomorrow, eh. What I meant to articulate would be better expressed, 'instead of the feasts of Saint Michael, and then of Saint Gabriel and of Saint Raphael, there is now only the single feast today'. Of course I'm now uncertain if there are other feasts of Saint Michael in the traditional Kalendarium....] At Saint-Eugène, the Schola's page for today's feast is here and the livret for Holy Mass is here. Saint Michael is Patron secondaire of France.

Blessed Ildefonso introduces the liturgical day.

The festival of to-day-- Natale basilicae Angeli in Salaria-- is mentioned in the Leonine Sacramentary as well as in the  Martyrology of St Jerome. This is the original Roman feast in
honour of the leader of the heavenly armies, in contradistinction to that of May 8, which only relates to the sanctuary of Monte Gargano in Apulia.

The site of St Michael's Basilica is noted with great precision as being the seventh milestone on the Via Salaria; and in the biography of Leo III it is therefore merely called: Archangeli basilica in septimo. It is also mentioned in the Itinerary of Salzburg: Per eadem quoque viam venitur ad ecclesiam sancti Michaelis, septimo miliario ab Urbe, and may thus be regarded as the earliest and most important Roman sanctuary built in honour of the great Archangel. In the Leonine Sacramentary no less than five Masses are assigned to the feast of St Michael on this day.

The Captain of the heavenly armies, the Angel named in the Canon of the Mass, held from early times the first place in the Liturgy among the other angels; wherefore many churches dedicated to St Michael in the Middle Ages were simply known as churches "of the holy angel". Within the Eternal City many sanctuaries rose in honour of the great defender of the Church of God against the assaults of the legions of Satan.

Near the "rotonda" of St Petronilla in the Vatican there was an oratory dedicated to St Michael; another, sanctae Mariae in monasterio Michaelis, is mentioned in the biography of Leo III, and can easily be identified with the Church of St Michael in palatiolo or in schola Frisonum, on the further slope of the Janiculum facing the right wing of the great colonnade of Bernini in front of the Vatican Basilica. An Oratory of St Michael existed too, in the Lateran, and was, indeed, the origin of the great Hospital of St John founded by Cardinal Giovanni Colonna, about the year 1216.

Near Monte Giordano we also find the little Church of Sant'Angelo de Renizo, better known now by the name of San Giuliano. There were besides these, Sant'Angelo in piscinaSant’Angelo de augusta, Sant’Angelo in nubibus in the Mausoleum of Hadrian,  Sant’Arcangelo, near Sta Pudenziana, etc.

The Benedictine monks especially contributed to the diffusion of the cultus of the holy Angels, as befits those who in their magnificent liturgical psalmody imitate on earth that which the Angels do in heaven; wherefore in the East, the monastic life and the monastic habit are commonly described by the title "angelic", which is applied to them.

It will be easy to understand the important place which St Michael fills in the Liturgy if we consider the office which the Archangel holds and the prominent part which he plays in the combat with Satan. The battle waged in heaven immediately after Lucifer’s first rebellion is but a single episode in a long and bitter struggle which has endured through the ages, and on which the history of creation is founded.

The Word of God descended from heaven as a strong man to avenge his Father’s honour and to place his enemies as a footstool at his feet. In this combat between good and evil, before which no creature can remain neutral, he has as his allies Michael and his angels, the Church and the Saints, who fight under his standard uttering the war-cry: Quis ut Deus? On the opposing side are Lucifer and his fallen Angels, with all their supporters, foremost among whom are the modem secret societies which endeavour to bring about on earth that which the Apostle calls "the mystery of iniquity that already worketh", and which will attain its full development shortly before the end of the world, and the final parousia of Christ. The accomplishment of this infernal design is, however, retarded, says St Paul, in order that God may carry out his merciful plan of salvation. According to the Apostle, it is a personal influence which frustrates the efforts of Satan, and Catholic theologians identify this influence with that of St Michael or of the Catholic Church. The devil who is preparing for the final battle which he will wage against Christ at the end of the world, cannot at present do all that he wishes, for the Church is protected by the invisible patronage of Michael and his Angels.

The lessons at Matins. 

Lectio 1
De Daniéle Prophéta
Dan 7:9-11.
9 Aspiciébam donec throni pósiti sunt, et antíquus diérum sedit. Vestiméntum ejus cándidum quasi nix, et capílli cápitis ejus quasi lana munda, thronus ejus flammæ ignis, rotæ ejus ignis accénsus.
10 Flúvius ígneus rapidúsque egrediebátur a fácie ejus; míllia míllium ministrábant ei, et décies míllies centéna míllia assistébant ei. Judícium sedit, et libri apérti sunt.
11 Aspiciébam propter vocem sermónum grándium, quos cornu illud loquebátur; et vidi quóniam interfécta esset béstia, et perísset corpus ejus, et tráditum esset ad comburéndum igni.

R. Factum est siléntium in cælo, dum commítteret bellum draco cum Michaéle Archángelo:
* Audíta est vox míllia míllium dicéntium: Salus, honor et virtus omnipoténti Deo.
V. Míllia míllium ministrábant ei, et décies centéna míllia assistébant ei.
R. Audíta est vox míllia míllium dicéntium: Salus, honor et virtus omnipoténti Deo.
Lectio 2
Dan 10:4-8.
4 Die autem vigésima et quarta mensis primi, eram juxta flúvium magnum, qui est Tigris.
5 Et levávi óculos meos, et vidi: et ecce vir unus vestítus líneis, et renes ejus accíncti auro obrýzo;
6 Et corpus ejus quasi chrysólithus, et fácies ejus velut spécies fúlguris, et óculi ejus ut lampas ardens, et brácchia ejus, et quæ deórsum sunt usque ad pedes, quasi spécies æris candéntis; et vox sermónum ejus ut vox multitúdinis.
7 Vidi autem ego Dániel solus visiónem; porro viri qui erant mecum non vidérunt; sed terror nímius írruit super eos, et fugérunt in abscónditum.
8 Ego autem, relíctus solus, vidi visiónem grandem hanc, et non remánsit in me fortitúdo, sed et spécies mea immutáta est in me, et emárcui nec hábui quidquam vírium.


R. Stetit Angelus juxta aram templi, habens thuríbulum áureum in manu sua, et data sunt ei incénsa multa:
* Et ascéndit fumus arómatum de manu Angeli in conspéctu Dómini.
V. In conspéctu Angelórum psallam tibi: adorábo ad templum sanctum tuum, et confitébor nómini tuo, Dómine.
R. Et ascéndit fumus arómatum de manu Angeli in conspéctu Dómini.


Lectio 3
Dan 10:9-14.
9 Et audívi vocem sermónum ejus: et áudiens jacébam consternátus super fáciem meam, et vultus meus hærébat terræ.
10 Et ecce manus tétigit me, et eréxit me super génua mea et super artículos mánuum meárum.
11 Et dixit ad me: Dániel, vir desideriórum, intéllege verba quæ ego loquor ad te, et sta in gradu tuo; nunc enim sum missus ad te. Cumque dixísset mihi sermónem istum, steti tremens.
12 Et ait ad me: Noli metúere, Dániel; quia, ex die primo quo posuísti cor tuum ad intellegéndum, ut te afflígeres in conspéctu Dei tui, exaudíta sunt verba tua, et ego veni propter sermónes tuos.
13 Princeps autem regni Persárum réstitit mihi vigínti et uno diébus; et ecce Míchaël, unus de princípibus primis, venit in adjutórium meum, et ego remánsi ibi juxta regem Persárum.
14 Veni autem ut docérem te quæ ventúra sunt pópulo tuo in novíssimis diébus, quóniam adhuc vísio in dies.

R. In conspéctu Angelórum psallam tibi, et adorábo ad templum sanctum tuum:
* Et confitébor nómini tuo, Dómine.
V. Super misericórdia tua et veritáte tua: quóniam magnificásti super nos nomen sanctum tuum.
R. Et confitébor nómini tuo, Dómine.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Et confitébor nómini tuo, Dómine.

Lectio 4
Sermo sancti Gregórii Papæ
Homil. 34 in Evang. ante medium.
Novem Angelórum órdines dícimus, quia vidélicet esse, testánte sacro elóquio, scimus: Angelos, Archángelos, Virtútes, Potestátes, Principátus, Dominatiónes, Thronos, Chérubim atque Séraphim. Esse namque Angelos et Archángelos pene omnes sacri elóquii páginæ testántur. Chérubim vero atque Séraphim sæpe, ut notum est, libri prophetárum loquúntur. Quátuor quoque órdinum nómina Paulus Apóstolus ad Ephésios enúmerat, dicens: Supra omnem Principátum, et Potestátem, et Virtútem, et Dominatiónem. Qui rursus ad Colossénses scribens, ait: Sive Throni, sive Potestátes, sive Principátus, sive Dominatiónes. Dum ergo illis quátuor, quæ ad Ephésios dixit, conjungúntur Throni, quinque sunt órdines; quibus dum Angeli et Archángeli, Chérubim atque Séraphim adjúncta sunt, procul dúbio novem esse Angelórum órdines inveniúntur.

R. Hic est Míchaël Archángelus, princeps milítiæ Angelórum,
* Cujus honor præstat benefícia populórum, et orátio perdúcit ad regna cælórum.
V. Archángelus Míchaël præpósitus paradísi, quem honoríficant Angelórum cives.
R. Cujus honor præstat benefícia populórum, et orátio perdúcit ad regna cælórum.

Lectio 5
Sciéndum vero quod Angelórum vocábulum nomen est offícii, non natúræ. Nam sancti illi cæléstis pátriæ Spíritus, semper quidem sunt Spíritus, sed semper vocári Angeli nequáquam possunt; quia tunc solum sunt Angeli, cum per eos áliqua nuntiántur. Unde et per Psalmístam dícitur: Qui facit Angelos suos spíritus; ac si paténter dicat: Qui eos, quos semper habet Spíritus, étiam, cum volúerit, Angelos facit. Hi autem qui mínima núntiant, Angeli; qui vero summa annúntiant, Archángeli vocántur. Hinc est enim quod ad Maríam Vírginem non quílibet Angelus míttitur; ad hoc quippe ministérium, summum Angelum veníre dignum fúerat, qui summum ómnium nuntiábat. Qui idcírco étiam privátis nomínibus censéntur, ut signétur per vocábula, étiam in operatióne quid váleant. Míchaël namque, Quis ut Deus? Gábriel autem, Fortitúdo Dei; Ráphaël vero dícitur Medicína Dei.

R. Venit Míchaël Archángelus cum multitúdine Angelórum, cui trádidit Deus ánimas Sanctórum,
* Ut perdúcat eas in paradísum exsultatiónis.
V. Emítte, Dómine, Spíritum sanctum tuum de cælis, spíritum sapiéntiæ et intelléctus.
R. Ut perdúcat eas in paradísum exsultatiónis.

Lectio 6
Et quóties miræ virtútis áliquid ágitur, Míchaël mitti perhibétur; ut ex ipso actu et nómine detur intéllegi quia nullus potest fácere, quod fácere prǽvalet Deus. Unde et ille antíquus hostis, qui Deo esse per supérbiam símilis concupívit, dicens: In cælum conscéndam, super astra cæli exaltábo sólium meum, símilis ero Altíssimo; dum in fine mundi in sua virtúte relinquétur extrémo supplício periméndus, cum Michaéle Archángelo præliatúrus esse perhibétur, sicut per Joánnem dícitur: Factum est prǽlium cum Michaéle Archángelo. Ad Maríam quoque Gábriel míttitur, qui Dei Fortitúdo nominátur; illum quippe nuntiáre veniébat, qui ad debellándas aéreas potestátes húmilis apparére dignátus est. Ráphaël quoque interpretátur, ut díximus, Medicína Dei; quia vidélicet, dum Tobíæ óculos quasi per offícium curatiónis tétigit, cæcitátis ejus ténebras tersit.

R. In témpore illo consúrget Míchaël, qui stat pro fíliis vestris:
* Et véniet tempus, quale non fuit, ex quo gentes esse cœpérunt, usque ad illud.
V. In témpore illo salvábitur pópulus tuus omnis, qui invéntus fúerit scriptus in libro vitæ.
R. Et véniet tempus, quale non fuit, ex quo gentes esse cœpérunt, usque ad illud.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Et véniet tempus, quale non fuit, ex quo gentes esse cœpérunt, usque ad illud.

Lectio 7
Léctio sancti Evangélii secúndum Matthǽum
Matt 18:1-10.
In illo témpore: Accessérunt discípuli ad Jesum, dicéntes: Quis, putas, major est in regno cælórum? Et réliqua.

Homilía sancti Hierónymi Presbýteri
Lib. 3 Comm. in cap. 18 Matth.
Post invéntum statérem, post tribúta réddita, quid sibi vult Apostolórum repentína interrogátio, Quis, putas, major est in regno cælórum? Quia víderant pro Petro et Dómino idem tribútum rédditum, ex æqualitáte prétii arbitráti sunt Petrum ómnibus Apóstolis esse prælátum, qui in redditióne tribúti Dómino fúerat comparátus; ídeo intérrogant quis major sit in regno cælórum. Vidénsque Jesus cogitatiónes eórum, et causas erróris intéllegens, vult desidérium glóriæ, humilitátis contentióne, sanáre.

R. In conspéctu géntium nolíte timére; vos enim in córdibus vestris adoráte et timéte Dóminum;
* Angelus enim ejus vobíscum est.
V. Stetit Angelus juxta aram templi, habens thuríbulum áureum in manu sua.
R. Angelus enim ejus vobíscum est.

Lectio 8
Si autem manus tua vel pes tuus scandalízat te, abscínde eum et próice abs te. Necésse est quidem veníre scándala; væ tamen ei est hómini, qui, quod necésse est ut fiat in mundo, vítio suo facit ut per se fiat. Igitur omnis truncátur afféctus et univérsa propínquitas amputátur, ne per occasiónem pietátis unusquísque credéntium scándalis páteat. Si, inquit, ita est quis tibi conjúnctus, ut manus, pes, óculus; et est útilis atque sollícitus, et acútus ad perspiciéndum, scándalum autem tibi facit, et propter dissonántiam morum te pértrahit in gehénnam: mélius est ut et propinquitáte ejus et emoluméntis carnálibus cáreas, ne, dum vis lucri fácere cognátos et necessários, causam hábeas ruinárum.

R. Míchaël Archángelus venit in adjutórium pópulo Dei,
* Stetit in auxílium pro animábus justis.
V. Stetit Angelus juxta aram templi, habens thuríbulum áureum in manu sua.
R. Stetit in auxílium pro animábus justis.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Stetit in auxílium pro animábus justis.

Lectio 9
Dico vobis quia Angeli eórum in cælis semper vident fáciem Patris mei. Supra díxerat, per manum et pedem et óculum, omnes propinquitátes et necessitúdines, quæ scándalum fácere póterant, amputándas; austeritátem, ítaque senténtiæ subjécto præcépto témperat, dicens: Vidéte ne contemnátis unum ex pusíllis istis. Sic, inquit, præcípio severitátem, ut commiscéri cleméntiam dóceam. Quia Angeli eórum in cælis vident semper fáciem Patris. Magna dígnitas animárum, ut unaquǽque hábeat ab ortu nativitátis, in custódiam sui, Angelum delegátum. Unde légimus in Apocalýpsi Joánnis: Angelo Ephesi, et reliquárum ecclesiárum, scribe hæc. Apóstolus quoque prǽcipit velári cápita, in ecclésiis, feminárum propter Angelos.

Te Deum.

As on all the greater days of the Kalendarium, the monks made the solemn procession before the singing of the Introit.

Introitus. Ps. 102, 20. Benedícite Dóminum, omnes Angeli ejus: poténtes virtúte, qui fácitis verbum ejus, ad audiéndam vocem sermónum ejus. Ps. ibid., 1. Benedic, ánima mea. Dómino: et ómnia, quæ intra me sunt, nómini sancto ejus. V. Glória Patri.

Kyrie, Gloria.

Oratio. Deus, qui, miro órdine, Angelórum ministéria hominúmque dispénsas: concéde propítius; ut, a quibus tibi ministrántibus in cœlo semper assístitur, ab his in terra vita nostra muniátur. Per Dóminum.

Léctio libri Apocalýpsis beáti Joánnis Apóstoli.
Apoc. 1, 1-5.

In diébus illis: Significávit Deus, quæ opórtet fíeri cito, mittens per Angelum suum servo suo Joánni, qui testimónium perhíbuit verbo Dei, et testimónium Jesu Christi, quæcúmque vidit. Beátus, qui legit et audit verba prophetíæ hujus: et servat ea, quæ in ea scripta sunt: tempus enim prope est. Joánnes septem ecclésiis, quæ sunt in Asia. Grátia vobis et pax ab eo, qui est et qui erat et qui ventúrus est: et a septem spirítibus, qui in conspéctu throni ejus sunt: et a Jesu Christo, qui est testis fidélis, primogénitus mortuórum et princeps regum terræ, qui diléxit nos et lavit nos a peccátis nostris in sánguine suo.

Graduale. Ps. 102, 20 et 1. Benedícite Dóminum, omnes Angeli ejus: poténtes virtúte, qui fácitis verbum ejus. V. Benedic, ánima mea, Dóminum, et ómnia interióra mea, nomen sanctum ejus.

Allelúja, allelúja. V. Sancte Míchaël Archángele, defénde nos in proelio: ut non pereámus in treméndo judício. Allelúja.

+ Sequéntia sancti Evangélii secúndum Matthǽum.
Matth. 18, 1-10.

In illo témpore: Accessérunt discípuli ad Jesum, dicéntes: Quis, putas, major est in regno cœlórum? Et ádvocans Jesus parvulum, statuit eum in médio eórum et dixit: Amen, dico vobis, nisi convérsi fuéritis et efficiámini sicut párvuli, non intrábitis in regnum cælorum.
Quicúmque ergo humiliáverit se sicut párvulus iste, hic est major in regno cœlórum. Et qui suscéperit unum párvulum talem in nómine meo, me súscipit. Qui autem scandalizáverit unum de pusíllis istis, qui in me credunt, expédit ei, ut suspendátur mola asinária in collo ejus, et demergátur in profúndum maris. Væ mundo a scándalis! Necésse est enim, ut véniant scándala: verúmtamen væ hómini illi, per quem scándalum venit! Si autem manus tua vel pes tuus scandalízat te, abscíde eum et prójice abs te: bonum tibi est ad vitam íngredi débilem vel cláudum, quam duas manus vel duos pedes habéntem mitti in ignem ætérnum. Et si óculus tuus scandalízat te, érue eum et prójice abs te: bonum tibi est cum uno óculo in vitam intráre, quam duos óculos habéntem mitti in gehénnam ignis. Vidéte, ne contemnátis unum ex his pusíllis: dico enim vobis, quia Angeli eórum in cœlis semper vident fáciem Patris mei, qui in cœlis est.


At the incensing of the altar, the Schola will sing the Lauds hymn for the feast by Rhabanus Maurus of Fulda (c 780-856); it is sung in the chant of Coutances.

Christe, sanctórum decus Angelórum,
Rector humáni géneris et auctor,
Nobis ætérnum tríbue benígnus
Scándere cœlum.

Angelus pacis Míchael ad istam
Cœlitus mitti rogitámus aulam,
Nobis ut crebro veniénte crescant
Próspera cuncta.

Angelus fortis Gábriel, ut hostem
Pellat antíquum, vólitet ab alto,
Sæpius templum véniens ad istud,
Vísere nostrum.

Angelus nobis médicum salútis,
Mitte de cœlis Ráphael, ut omnes
Sanet ægrótos, paritérque nostros
Dírigat actus.

Hinc Dei nostri Génitrix María,
Totus et nobis chorus Angelórum
Semper assístat, simul et beáta
Cóncio tota.

Præstet hoc nobis Déitas beáta
Patris ac Nati, paritérque Sancti
Spíritus, cujus réboat in omni
Glória mundo. Amen.

Offertorium. Apoc. 8, 3 et 4. Stetit Angelus juxta aram templi, habens thuríbulum áureum in manu sua, et data sunt ei incénsa multa: et ascéndit fumus aromátum in conspéctu Dei, allelúja.

Secreta. Hóstias tibi, Dómine, laudis offérimus, supplíciter deprecántes: ut easdem, angélico pro nobis interveniénte suffrágio, et placátus accípias, et ad salútem nostram proveníre concédas. Per Dóminum.

Sanctus, Agnus Dei.

At the Communion, the Schola is singing the venerable Adam of Saint Victor's sequence Laus erumpat ex affectu. It was sung at Mont-Saint-Michel from the 12th century until the great catastrophe.

Laus erumpat ex affectu,
Psallat chorus in conspectu
Supernorum civium:

Laus jocunda, laus decora,
Quando laudi concanora
Puritas est cordium.

Michaelem cuncti laudent,
Nec ab hujus se defraudent
Diei lætitia:

Felix dies qua sanctorum
Recensetur Angelorum
Sollemnis victoria.

Draco vetus exturbatur
et draconis effugatur
Inimica legio:

Exturbatus est turbator
et projectus accusator
A cœli fastigio.

Sub tutela Michaelis
Pax in terra, pax in cœlis,
Laus et jubilatio:

Cum sit potens hic virtute,
Pro communi stans salute,
Triumphat in prœlio.

Suggestor sceleris,
Pulsus a superis,
Per hujus aeris
Oberrat spatia:

Dolis invigilat,
Virus insibilat,
Sed hunc adnihilat
Presens custodia.

Tres distinctæ hierarchiæ
Jugi vacant theoriæ
Jugique psallentio :

Nec obsistit theoria
Sive jugis harmonia
Jugi ministerio.

O quam miræ caritatis
Est supernæ civitatis
Ter terna distinctio:

Quæ nos amat et tuetur,
Vt ex nobis restauretur
Ejus diminutio.

Sicut sunt hominum
Diversæ gratiæ,
Sic erunt ordinum
Distincte gloriæ
Iustis in præmio;

Solis est alia
Quam lunæ dignitas,
Stellarum varia
Relucet claritas:
Sic resurrectio.

Vetus homo novitati,
Se terrenus puritati
Conformet cœlestium:

Coæqualis his futurus,
Licet nondum plene purus,
Spe præsumat præmium.

Ut ab ipsis adjuvemur
Hos devote veneremur,
Instantes obsequio:

Deo nos conciliat
Angelisque sociat
Sincera devotio.

De secretis reticentes
Interim cœlestibus,
Erigamus puras mentes
In cœlum cum manibus:

Vt superna nos dignetur
Cohæredes curia,
et divina collaudetur
Ab utrisque gratia.

Capiti sit gloria
Membrisque concordia. Amen.

Communio. Dan. 3, 58. Benedícite, omnes Angeli Dómini,  Dóminum: hymnum dícite et superexaltáte eum in sǽcula.

Postcommunio. Beáti Archángeli tui Michaelis intercessióne suffúlti: súpplices te, Dómine, deprecámur; ut, quod ore prosequimur, contingamus et mente. Per Dóminum.

As the clergy depart the sanctuary, the song Saint Michel et la France.

I intended to add this earlier today and then one thing and another: it is the commentary that Neumz provided this morning for the Introit Benedicite Dominum omnes angeli eius. As a matter of fact, apart from the Alleluia (Sancte Michaele Archangele here and Laudate Dominum omnes angeli eius there) the Traditional Rite and the Pauline Rite Masses are identical; the alteration is, presumably, due to the change from the Mass of Saint Michael to the novelty that is the Mass of the three Archangels. 

As for the melody, it is composed in mode III, in the mystical tone of the ancient ones. The character of this Introit is one of laudatory joy mixed with fervent ardor and contemplation of the angelic world. In this sublime Introit, the composer invites us to raise our eyes to heaven in mode III and to contemplate the angelic action and devotion that is in the service of God. We will see that the low range of mode III only appears at the end with a marked symbolic character.

As indicated in the Graduale Novum version, there are numerous Do notes that must be restored melodically with Si notes, the dominant of the mode. This is especially true in the recitative passage of the first phrase. Indeed, the piece begins with a joyful impulse from the Sol to the Si with the pes quadratus which beautifully ornaments the accent of benedicite, bless. The melody settles on the Si and sings in the heights, like a psalmodic recitative, ornamenting the accents of Dominum and omnes (in the restored version) with Si-Do. The semitonal closeness in which the melody moves confers that closeness of all the angels with the Lord. In the word Angeli, angels, the melodic movement levitates in the heights with a masterful unisonic development on the Do and, after a slight bow on the La, the melody rises from the La in adoration to the Re on the last syllable, the summit of the piece, a fourth interval is underlined by a pes quadratus. From the Re, the melodic movement descends very reverently in ejus, from him (the Lord), until it settles on the dominant, the Si. In potentes virtute, powerful executers, the melody rises again like in the incipit of the piece, from the Sol to the high range. However, this time it touches the La and rises to the Do, to underline with force and authority the accent of the word virtute with a pes and a virga with episema, the Do is duplicated again. In the following incise, the melodic movement with an agile ascent this time rises again from the Sol to the Do in qui facitis, doing (what he says, you keep his word). He does it briefly and with diligence, like the angels, always quick to obey the Creator. The melody settles briefly on the Si (in the restored version) and ascends to the Do in verbum, the word, making this word shine, HIS word with a slight inclination, Do-La (in the restored version), and a bivirga on the Do. We contemplate the Word of the Lord, everything is centered on it, on fulfilling it. The semitonal relationship of Si-Do is shown, this incise confers again to the melody this closeness, this proximity between the angels and the Lord that the prayerful one sings in the heights of the mode with immense joy. This incise, like the previous one (in the restored version), has a torculus of La-Si-La.  The connection between these two incises is therefore melodic-textual, for the strength, the power that is given to the angels comes from God, from his Word, to fulfill it.

The second phrase is a kind of contemplation about the loving submission of the angels to the commands of God. In Ad audiendam vocem, to obey the voice, the Re-Do-Si of Angeli ejus resounds again like an echo, that high Re lifting us with great jubilation to the heavenly heights of the mode. After gliding again on the Do like in Angeli, this time in a beautiful double distropha on the Do, the melodic movement descends with immense reverence into vocem, the voice. For the first time in this Introit, the melody settles in the low register, a double episematic clivis sets the melody on the Fa, La-Sol Sol-Fa, like the kneeling of the angels before the divine command. In the last incise, sermonum ejus, His command, the melody settles briefly on the La to finish again for the last time on the Do in the accent of sermonum, where the angels receive this command. It should be noted that the double clivis of vocem reappears masterfully to frame in sermonum the trigon flexus, Do-Do-La-Sol. In effect, we observe the La-Sol before and the Sol-Fa after (in the restored version) in the last syllable of the word, showing once again that reverent angelic submission. From the high Do, this command received from God in the highest descends, thanks to the angels, down to us here below. It is noteworthy that the Mi, the fundamental of the mode, sounds only in the final cadence when the melody settles in the low register. Thanks to the winged messengers of the Heavenly Father, his commands reach us on Earth.