Peter Pörtner IGITUR – Versuch Einer Selbst-Verständigung (Oder Mallarmé Revisited)

7/24/2019 Peter Prtner IGITUR Versuch Einer Selbst-Verstndigung (Oder Mallarm Revisited)

1/11

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...toute methode est une fiction, rien que la fiction...

Ancienne e!tude

QUAND les souffles de ses ance!tres veulent souffler la bougie, (gra!ce a! laquelle peut-e!tre subsistent les

caracte!res du grimoire) il dit Pas encore ! Lui-me!me a! la fin, quand les bruits auront disparu, tirera une

preuve de quelque chose de grand (pas d'astres ? le hasard annule!?) de ce simple fait qu'il peut causer l'ombre

en soufflant sur la lumie!re Puis comme il aura parle!selon l'absolu qui nie l'immortalite!, l'absolu existera

en dehors lune, au-dessus du temps : et il soule!vera les rideaux, en face.

Igitur, tout enfant, lit son devoir a!

ses ance!tres.1

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1Dass mit dem Te igitur ein neuer Abschnitt beginnt, wird in der Gestaltung der mittelalterlichen Missalen

deutlich: Dieses Gebet hat man seit dem 8. Jh. im Schriftbild zuna!chst abgesetzt, dann wurde das T als Initiale

ausgebildet und schlielich abdem 10. Jh. zum Bild des Gekreuzigten ausgestaltet. Seit dem 12. Jh. lo!ste sich

dieses immer weiter entfaltete Motiv vom Text ab und wurde zum Kanonbild.

Te igitur,

clementissme Pater,per Iesum Christum Filium tuum Dominum nostrum, supplices rogamus

ac petimus

(Der Priester ku!sst den Altar)

uti accepta habeas,

et benedicas,

haec + dona, haec + munera, haec + sancta sacrificia illibata in primis,

quae tibi offerimus pro Ecclesia tua sancta catholica: quam pacificare, custodire, adunare,

et regere digneris toto orbe terrarum:

una cum omnibus orthodoxis,

atque catholicae,

et apostolicae fidei cultoribus.

Le canon commence par le Te igitur . En disant ces mots, le pre!tre sincline devant lautel, puis le baise avant

de dessiner trois croix au dessus de lhostie et du calice. La deuxie!me partie du canon commence au Memento

Domine , prie!re pour le peuple rassemble!, la troisie!me avec le Communicantes, qui e!voque la me!moire de la

Vierge et des saints, la quatrie!me a- vec le Hanc igitur oblationem .En pre!sentant cette offrande, le pre!tre,

danscertaines e!glises, sincline profonde!ment.

Que ce DONC de la causalite!explose, fait surgir, en latin (le latin de!cide!ment re!serve encore bien des surprises),

le lieu me!me de la causalite!et non plusson e!pure mentale. Igitur, c!a veut dire : cest ainsi, donc... et en ge!ne!ral

c!asemploie, cest a!ve!rifier dans le texte de la messe, pour re!sumer ce qui vient davoir lieu au moment me!me

ou!on se!lance vers autre chose. Quandje dis quon passe ou quon ne passe pas lIgitur, cest donc bien de

le!preuve de la Cause quil sagit...


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est lope!rateur principal et le plus e!vident, ne sont que des plis dans la langue. Cre!er, cest plier, replier, de!plierune matie!re verbale qui posse!de de!ja!ses propres plis cest-a!-dire ses propres lois de fonctionnement et sespropres structures. (Pierre-Henry Fragne)

4Das Te igitur ist das erste Gebet des Kanons, der sich seit dem 8. Jh. gegenu!ber dem urspru!nglich als Einheit

aufgefassten eucharistischen Hochgebet verselbststa!ndigt hatte. Mit dem Te igitur beginnt die so genannte

Kanonstille, d.h. der Priester betet von diesem Moment an bis zum Ende des Kanons (in der Regel bis zur

Schlussdoxologie) still.

These include a folio-sized portrait of the Crucifixion that introduces the Canon, the decorated T initial thatbegins the Te igitur, and colored blessing crosses that signal moments at which the priest must complement his

verbal recitations with bo- dily actions...In certen bokes, that is to say the masse bokes...the image of the

crucifix is paynted, to the intent that the priest might see (as it were presently) him that he calleth on, and with

whom he speaketh, saying Te igitur &c. At that the passion which is here represented may pearce in to the eye of

the heart ... This connection between the missals textual form and its forms of devotion is further illustrated by

the T that begins the Te igitur on the facing page. Mainardi calls this the most holy and chefe part of the

massebecause it is here that transubstantiation is said to occur... The Sacrum Missal does not always provide

such a richly illustrated T. Some editions provide no illustration, while others include a decorated T as opposed

to one that illustrates a liturgical or biblical scene. Palazzo notes that the T of the Te igitur was illustrated with

more consistency in missals from the tenth century on. I add that its prominence in post- Tridentine missals may

coincide with the Council of Trents reaffirmation of the doctrines of transubstantiation and Christs realpresence in the Eucharist.

Te igitur begins the Canon, and the text has not been changed since the time of St. Gregory the Great (beginning

of the 7c), and only slightly since 400 AD. In the early days it was called the action and in the Byzantine Rite

it is called the ana- phora the offering which is lifted up.

When the celebrant or MC turns the page of the missal to the beginning of the Canon, you might be able to see a

large illustration, usually of the crucifixion, and usually taking up an entire page of the missal. The illustration is

always on the left and the text is on the right, since the text and actual prayer are more important than the

illustration, and the right always takes precedence over the left in the Gregorian Rite. In ancient missals the "T"

of the first word was written large, and illu- minated with various designs, but eventually the illumination tookup the whole page.

This reminds us of the Hebrew letter Tau, which was also richly decorated and ornamented with various designs

in Hebrew scripture. It looks like a cross when written, and we should remember that those who belonged to God

had the Tau marked on their foreheads. "Go through the midst of the city, through the midst of Jerusalem, and

mark Tau upon the foreheads of the men that sigh and moan for all the abominations that are committed in the

midst thereof..."(Ezechial, 9.4)

The priest looks up to heaven when he says "Te," which reminds us of the way that Christ often spoke to His

Father. "They took therefore the stone away. And Jesus lifting up his eyes, said: Father, I give thee thanks that

thou hast heard me." (Jn. 11.41) It is a plea for acceptance.

Igitur means "therefore", joining the preface (wonderfully interrupted by the Sanctus) to the Canon.


5/11

Nunc igitur cape quaeso instrumenta tua... et venare mihi venationem

MjC$


6/11

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11/11

Coda

1 igitur perfecti sunt caeli et terra et omnis ornatus eorum 2 conplevitque Deus die septimo opus suum quod

fecerat et requievit die septimo ab universo opere quod patrarat 3 et benedixit diei septimo et sanctificavit illum

quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret 6 sed fons ascendebat e terra inrigans

universam superficiem terrae 7 formavit igiturDominus Deus hominem de limo terrae et inspiravit in faciem

eius spiraculum vitae et factus est homo in animam viventem 18 dixit quoque Dominus Deus non est bonum esse

hominem solum faciamus ei adiutorium similem sui 19 formatis igitur Dominus Deus de humo cunctis ani-

mantibus terrae et universis volatilibus caeli adduxit ea ad Adam ut videret quid vocaret ea omne enim quod

vocavit Adam animae viventis ipsum est nomen eius Caput 3 5 scit enim Deus quod in quocumque die

comederitis ex eo aperientur oculi vestri et eritis sicut dii scientes bonum et malum 6 vidit igiturmulier quod

bonum esset lignum ad vescendum et pulchrum oculis aspectuque delectabile et tulit de fructu illius et comeditdeditque viro suo qui comedit Caput 4 9 et ait Dominus ad Cain ubi est Abel frater tuus qui respondit nescio num

custos fratris mei sum 10 dixitque ad eum quid fecisti vox sanguinis fratris tui clamat ad me de terra 11 nunc

igiturmaledictus eris super terram quae aperuit os suum et suscepit sanguinem fratris tui de manu tua 12 cum

operatus fueris eam non dabit tibi fructus suos vagus et profugus eris super terram 13 dixitque Cain ad Dominum

maior est iniquitas mea quam ut veniam merear 14 ecce eicis me hodie a facie terrae et a facie tua abscondar et

ero vagus et profugus in terra omnis igiturqui invenerit me occidet me Caput 6 20 de volucribus iuxta genus

suum et de iumentis in genere suo et ex omni reptili terrae secundum genus suum bina de omnibus ingredientur

tecum ut possint vivere 21 tolles igiturtecum ex omnibus escis quae mandi possunt et conportabis apud te et e-

runt tam tibi quam illis in cibum 22 fecit ergo Noe omnia quae praeceperat illi Deus igiturDominus pluit super

Sodomam et Gomorram sulphur et ignem a Domino de caelo igitur Dominus pluit super Sodomam et Go-

morram sulphur et ignem a Domino de caelo igiturAbraham de nocte consurgens stravit asinum suum ducens

secum duos iuvenes et Isaac filium suum cumque concidisset ligna in holocaustum abiit ad locum quem prae-

ceperat ei Deus ait Iudas quid vis tibi pro arrabone dari respondit anulum tuum et armillam et baculum quem

manu tenes ad unum igitur coitum concepit mulier igitur Ioseph ductus est in Aegyptum haec igitur dicit

Dominus in hoc scies quod Dominus sim ecce percutiam virga quae in manu mea est aquam fluminis et vertetur

in sanguinem

kFF

Documents

Peter Pörtner IGITUR – Versuch Einer Selbst-Verständigung (Oder Mallarmé Revisited)