There was this time before the going home. The supers bowled off with cheery parents or elder brothers a good fortnight before the big day. There were lessons, but despite the best efforts of the staff who remained nobody could take this between time seriously. Mr Gayford for maths was hardly a substitute for Alfie's lively lessons. But Alfie we knew was climbing in the Alps this Christmas and would return with photos and tales that kept us enthralled despite the sums he invented - calculate the air pressure at 4107 metres on the Jungfrau. We all loved him with his self-raising Citroen Safari that smelt enticingly of Gitanes and that scent Claudia his girlfriend favoured. Oh Claudia, so wonderfully and exotically dressed, who seemed a world away from any boy's mother or sister.
Mornings were quite different. A later breakfast and then a two-hour practice with Dr. B . Hard work, with new music to learn. But the carols! Oh those sounds, and so different from what we sang all year. Boris Ord's Adam lay y bonden, Praetorius A Great and Mighty Wonder, Torches, In Dulce Jubilo. and as Advent progressed that magical verse anthem by Orlando Gibbons This is the Record of John.
I was just eleven when Dr. B said, as we opened the music folder for the morning rehearsal, 'St Clair, Can you do this for us please?' Not so much a question as a command; you didn't say no to Dr. B. The introduction was well underway before I grasped it was to be me. How I stumbled through it that first time I don't know. I could never hear this piece without tears welling or indeed falling. ' Look Mog is getting tearful' said Richards the head chorister, and the little boys would snigger. And I would blush: through my freckles to the roots of my auburn gold hair. Did nobody understand what this music did to me, what it said and expressed? At eleven I think I had began to know, and later when I heard it in Kings Chapel, and then conducted it variously to those bemused American students, listened to my gramophone recording, its affect always, always the same. I was experiencing truly what Vikram Seth has called an equal music, something so entirely right, a true conjunction of words and music, a coming together beyond anything as a composer I could ever imagine, a yardstick life-long; it became an acid test of sensitivity to my love of music and has been passed only four times by serious friends and lovers. To know me you must know and feel this music . . .
And so on the second Sunday of Advent at Evensong I sang this jewel, this precious flower of music's art. The candles flickered in Her Majesty's chapel and we stood for the anthem. The chamber ***** began its short introduction already weaving together the four-part texture - and then the first solo statement. This is the record of John when the Jews sent priest and Levites from Jerusalem . . . and then the tears fell and the music swam in front of me as though glazed in the candlelight.
Who art thou then? And he confessed and denied not, and said plainly, 'I am not the Christ'.
Oh that melisma on the 'I', that written out ornament, so emphatic, and expressing this truth with innocent authority. I sang it then as I hear it now. Nobody had to demonstrate and say 'Don't let it flow, let each note be separate, exact, purposeful'. So it was and ever shall be, Amen.
And they asked him, What art thou then? (Art thou Elias? x 2). And he said I am not. ( Art thou the prophet? x 2) And he said I am not.
The verse anthem is such a peculiar phenomenon of the English Reformation. Devised it is said to allow the hard-pressed choirmaster to train the main body of his singers in a short response, the soloist singing the hardest and most expressive music on his own: the verse. It is also so well suited to the English choral tradition with its Cantores and Decani ordering of voices. I was always a ‘Can’, even later when I joined the back row as a tenor.
Then they said unto him, What art thou? That we may give an answer unto them that sent us. What sayest thou of thyself? And he said I am the voice of him that cryeth in the wilderness. Make straight the way if the Lord.
And so I wonder still about the place of this text in the liturgy of Advent and why, cloaked in Gibbons’ music, it has remained affecting and necessary. And who is John? a prophet of the desert, the son of Elizabeth to whom Mary went to share the news of her pregnancy and whose own son quickened in her womb as she heard of her cousin Elizabeth's own miracle - a childless woman beyond childbearing age unexpectedly blessed and whose partner struck dumb for the duration of her confinement. Is it just another piece in the jigsaw of the Christmas story in which prophecy takes its part?
When I was eleven I thought to 'cry in the wilderness' meant exactly that - tears in a desert place. I learnt later that this was a man who stood apart, was different, a hippie dressed in the untreated skins of wild beasts, who lived amongst those who sought the wild places to mourn, to place themselves in a kind of quarantine after illness or bereavement, who then became wise, and who cried.
Such meditations seem appropriate to the season when there is so often the necessity of travel, much waiting about, the bearing down of the bleakness of winter time, though strung about with moments of delicious warmth when coming in from the cold as with the chair by the library fire I craved as a chorister to escape blissfully into fictioned lives and exotic places.
How these things touch us vividly throughout our lives; as we watch and wait and listen.
