There’s no hint of it in the text of Psalm 86 but the Lectionary occasionally (Year A) trots this song out at around the time of the solstice. For those in ‘the South’, this is the winter solstice, shortest day in the southern hemisphere calendar. [Readers in the northern hemisphere might have to find a point of entry more relevant to the height of summer.] Down under, the lament resonates since David is here at a low point again, “poor and in misery”. But as usual, in such a slump he calls on divine support. (vs 4-7)
The Solstice itself has no particular significance in the Christian year. No, not true: we did borrow it in the days of the old Julian (and northern hemisphere) calendar for the pivotal festival of Christmas. However, the metaphor of reaching the nadir of cold times, be they astronomical, physical, social, emotional or spiritual, is obvious. Psalm 86 somehow reflects these circumstances, providing comfort and inspiration. With this in mind, in the following home-grown song (an SATB arrangement is available) the tune, in both verse chants and refrain, falls gradually to a low point before rising in hope. An obvious device, no doubt, yet undeniably in harmony with the liturgical concept.
People of every race and any century have long pondered on the cycles of heaven and earth, sometimes seeing spiritual significance, sometimes just in awe. In the early 16th century and a long way from the Greenwich Observatory, a Polish medic, cleric and astronomer named Copernicus hesitated for years before finally being pushed into publishing irrefutable evidence that the ancient Greek and Egyptian observers including Ptolemy (who lived not long after Jesus) were wrong in one major premise. The earth was not, in fact, the centre of the universe and creation. It actually rotated in orbit around the sun, not the other way around. Galileo agreed.
Final bars of the nine-part ‘Incline thine ear’ by Lassus
The established church opposed them, under pain of excommunication and worse. Some were actually burned at the stake for espousing such views. Galileo recanted, Copernicus kept his head down. The church fathers were stuck in the Ptolemaic system based on some very dubious and over-literal readings of biblical texts – including psalms such as 19 and 93 saying the earth shall not be moved – for fear that science would undermine belief in the inherited wisdom and authority of the church.
When Copernicus was finally convinced to publish, just before he died mid-16th century, Rome sniffily placed his book on a banned list. It stayed there for more than a century. Regrettably then as now, targeted or random, extreme interpretations in any faith are hard to reform and can lead to foolish attacks on innocent, thoughtful people.
Music
For the ambitious there are many larger classical settings, such as a Morales 1541 motet in three parts, Inclina Domine aurem tuam. An even more demanding piece for nine voices [illustrated] under the same incipit was published by Orlando di Lasso (1530 – 1594) in 1604, in what turned out to be a very productive early decade for fine music.
Apparently is it possible to conduct from an assembly of many challenging parts. Not a bar line in sight.
This structure, two small choirs or quartet and quintet groups of soloists with or without accompaniment, was not uncommon. The author had the pleasure of hearing a Vecchi mass for 9 voices and early instruments, including psalm settings, performed near Den Haag by Musica Antica recently.
All musicians were reading from the original published music, not at all an easy task to the modern musician. It was conducted by Kate Clark, an Australian baroque musician, professor and lawyer resident in Amsterdam.
Period instruments, violi da gamba and bass viol
Modern music
Psalm 86 is frequently absent in hymn books like TiS. However, TiS 725, the Taizé song In our darkness, is suitable in this context, under the Southern Cross at least.
The psalters, naturally, have settings. PFAS 86B is a responsorial setting whose words paraphrase the theme of the psalm, rather than a particular verse: “Be with me Lord when I am in trouble.” A simplified version of the same refrain may be found at 91D a few pages on.
Everett in TEP homes in on one of the few verses in the collection that mentions a female role-player:
Give your strength to your servant, and save the son of your handmaiden (16)
We are not sure whether this is David referring to his mother as the handmaiden, or it is indeed a prayer by the woman author herself.
Alternate Psalm
The alternate set of readings includes Psalm 69. See previous posts such as that on 4 Sep 2016> Coincidentally, a featured refrain therein offers northern hemisphere readers a tune that rises, rather than falls, to match the summer solstice pattern.
A watched pot, so the saying goes, never boils. How frustrating is that seemingly interminable waiting — for news, for decisions, for guidance or for inspiration. This Sunday we hear a simple but urgent lament in Psalm 13, in which the key question is ‘How long?’ How long will that internal anxious silence last before an inkling of an answer, some source of relief, comfort or bounty emerges – and these are all ideas that jostle into the six short verses of this lament.
This explains why some Ps 116 settings over the years are listed as quoting from Psalms 114 and 115. The incipit Credidi in a setting by the Spanish composer Victoria, for example, appears as Psalm 115:1 in the Vulgate:
