Musical Composition & Contemplation

St. Paul writes in 1 Corinthians 13:9-10 "For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away."

The Perfect came and dwelt among us, and gave us perfection. This is why the hymn starts with a joyful and upbeat tune, as we celebrate the incarnation of the Perfect one who comes to save us. The way of perfection is a long, and arduous road which is echoed the tune of the hymn. The ending of the tune has a descending crescendo, as if to say that this way of perfection can only be attained through the Holy Trinity

The 2nd part of the hymn, unlike the 1st part, contains no melisma (ⲛ̀ϫⲉ ⲡⲓⲥ̀ⲙⲟⲩ ⲧⲟⲩ Ⲗⲟⲅⲟⲩ Ⲡⲉϥⲓⲱⲧ). Instead, it is full of calmness and reverence, as if to bow in respect to the "blessing of the Father". It is preferred that the cymbals and triangle are not played during the non-melismatic portions of the hymn. These non-melismatic words also repeat in cadence and tune as if it were a dialogue. This signifies the unity between the earthly and the Heavenly which we received via the Incarnation of our Lord Jesus Christ.

The 3rd and final part of the hymn (ⲛⲧⲉⲗⲓⲟⲥ) returns to the same tune of Ⲁ̀ ⲡⲉⲧϫⲏⲕ ⲉ̀ⲃⲟⲗ - Apetjik Evol. It is the same melisma as they both are referring to "perfection".

The balance of the tune is also very noteworthy: half non-melismatic and half melismatic. Unlike many other hymns in our church, this hymn does not have any cadence (pace) changes, or score (musical) changes – just as it begins, it ends, alternating between melismatic and non-melismatic tunes.

This alternation of melismatic and non-melismatic tunes is a distinguishing feature of Coptic Hymnology and is not readily present in other forms of current or historical music. Music scholars have contemplated on this and made the following observations

• It is a type of preparation of the listener or chanter – to give them time to prepare to receive a message via the melismatic portion, and then to deliver the message with the non-melismatic portion.

• The person who composed the tune to these words likely did so in a way to allow for easy memorization and repetition of the hymn. This alternating tune would make the hymn easier to chant and pray, and easier to pass down orally.

• The melisma gives the chanter a moment of self-reflection – to contemplate the meaning of the word, or to say a prayer, or to ground oneself and absorb the moment in thanksgiving and reverence

This is not a Feast of Nativity hymn, but its main verse is about the Incarnation of our Lord. Why does the Church remind us of this every time we read the Catholic Epistle?

It is to demonstrate the Divinity of our Lord Jesus Christ to the believers, and also the perfection of His Divinity and Humanity which we see every Liturgy before us on the altar. Furthermore, it teaches and guides us to the life of perfection, which we are called to. As perfection is a continuous struggle, the Church, in its wisdom, reminds us with this hymn as we approach the source of our perfection: Communion with our Lord Jesus Christ. Note that also the following verse speaks of this struggle which Christ endured on our behalf: O You who was slain and was seen, O You who was slain be with us, O You who was slain and raised on the Cross. This is our Perfect Lord; He who endured in His Incarnation through His suffering on the Cross, in continuous struggle.

The next verse in the hymn is Ⲇⲟⲝⲁ Ⲡⲁⲧⲣⲓ which we chant many times with many tunes (e.g. during Agpeya prayers, the offertory, Agios, the hymn of conclusion, Psalm 150, the burial hymn of Golgotha, the Resurrection hymn Ekhristos Anesti, and many more)

Just like the 2nd part of the hymn, ⲛϫⲉ ⲡⲓⲥⲙⲟⲩ ⲧⲟⲩ Ⲗⲟⲅⲟⲩ Ⲡⲉϥⲓⲱⲧ. it also is non-melismatic until the very end. Notice the similarity in word choice, and tune choice:

ⲛϫⲉ ⲡⲓⲥⲙⲟⲩ ⲧⲟⲩ Ⲗⲟⲅⲟⲩ Ⲡⲉϥⲓⲱⲧ (the blessing of the Father): non-melismatic

Ⲇⲟⲝⲁ Ⲡⲁⲧⲣⲓ (Glory be to the Father): non-melismatic

The blessing and the glory are intertwined; just as St. John writes about the angels chanting in Heaven in the Book of Revelation Chapter 5 verse 2: "Worthy is the Lamb who was slain, To receive power and riches and wisdom, And strength and honor and glory and blessing!"

The most repeated word in the (full) hymn is the word "blessing". The blessing we receive from God through our Lord Jesus Christ's incarnation is manifest to us through the Holy Trinity. The blessing of the Theotokos St. Mary, the blessing of our Patriarch, the blessing of the saints,– all these blessings are from the Source: God the Father, through our Lord Jesus Christ who came and was incarnate as a perfect Man.