Basic Gregorian Chant Sight Reading
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Visual Rhythm
Visual Rhythm • Visual Rhythm is a Principle of Art. • Visual Rhythm is rhythm you receive through your eyes rather than your ears. • Visual Rhythm is created by repeated positive shapes separated by negative spaces. • Visual Rhythm is all around us. FIVE TYPES OF RHYTHM • Regular • Alternating • Random • Flowing • Progressive Regular Rhythm • Regular Rhythms and patterns have identical motifs or visual beats. • They have an equal amount of space between motifs. • Parking spaces are laid out in a regular rhythm. • Bricks on a wall form a regular rhythm. Alternating Rhythm • Alternating rhythm and pattern can be achieved by changing motifs at regular intervals. • Think of the black and white squares on a chess board. • Here the elephants alternate color and direction. Random Rhythm • The motif is repeated in no apparent order. • You can not predict exactly where the next motif will be. • Splashes of paint on a wall would create a random rhythm. • It would be difficult to predict where the next flower would be. Flowing Rhythm • Flowing rhythms are created by repeating wavy lines and curved shapes. Progressive Rhythm • In progressive rhythm there is a change in motif or visual beat each time it is repeated. See if you can identify the type of visual rhythm. Regular Rhythm • The motif stays the same and the distance between the motifs stays consistant. What type of rhythm do you see? Flowing Rhythm • The pattern is made up of curved motifs. What type of rhythm do you see? Regular Rhythm • The motif of the brick and the interval of the mortar are consistant. -
1 in His Book, “The Mystery of Faith: a Study of the Structural Elements Of
1 Understanding the Mass: The Alleluia, Gospel Acclamation, and the Sequence In his book, “The Mystery of Faith: A Study of the Structural Elements of the Mass,” Lawrence Johnson gives a historical survey of the Alleluia, Gospel Acclamation, and of the Sequence used in the Roman Liturgy. He writes, “The Hebrew ‘Halleluyah’ (rendered in Latin and Greek as ‘Alleluia’) means praise YHWH (the Hebrew letters for the divine name never pronounced in Judaism out of profound respect for holiness) or ‘Praise the Lord.’” 1 In addition, Johnson comments that, “the only occurrence of the Alleluia in the New Testament appears in the book of Revelation (19:1-9 where it forms part of the victory hymn sung by the redeemed in heaven.” 2 The author of the Book of Revelation writes, After this I heard what sounded like the loud voice of a great multitude in heaven, saying: “Alleluia! Salvation, glory, and might belong to our God, for true and just are his judgments. He has condemned the great harlot who corrupted the earth with her harlotry. He has avenged on her the blood of his servants.” They said a second time: “Alleluia! Smoke will rise from her forever and ever.” The twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, “Amen. Alleluia.” A voice coming from the throne said: “Praise our God, all you his servants, [and] you who revere him, small and great.” Then I heard something like the sound of a great multitude or the sound of rushing water or mighty peals of thunder, as they said: “Alleluia! The Lord has established his reign, [our] God, the almighty. -
2020-11-01 Gregorian Chant, Preliminary
All Souls’ Day (Transferred from November 2) Sunday, November 1, 2020, 5:00 p.m. ALL SOULS’ DAY/ALL SOULS’ REQUIEM The tradition of observing November 2 as a day of commemoration began in the tenth century as a complement to All Saints’ Day, November 1. The traditional service of remembering the dead — whether on this day or during an actual funeral — is called a Requiem, the first word of the Latin text, meaning “rest.” The solemnity of the liturgy and the beauty of the music help us to mourn with hope. Thus we are encouraged to trust ever more in God’s gift of eternal life through the death and resurrection of our Lord Jesus Christ. THE GREGORIAN CHANT REQUIEM The oldest musical setting of the Requiem is the version in Gregorian Chant (plainsong, melody only, no harmony). Created sometime in the first millennium A.D., it does have one “new” movement, the Dies irae, dating from no later than the 1200s. The Dies irae melody has been quoted in non-Requiem music by Hector Berlioz, Franz Liszt, Sergei Rachmaninoff, and Camille Saint-Saëns, among others. Some composers of Requiem settings have omitted the Dies irae text, either because of its length or because of its expression of fear, guilt, and judgment. Regarding the latter issue, Jesus, his apostles, and his Hebrew prophets do indeed declare a day of reckoning, and fear is a legitimate human feeling, expressed in the Psalms and in the Prophets. However, God’s grace can ease our fear, and — through the Holy Spirit’s ministry — can offset it by giving us confidence in Christ’s merit rather than our own. -
Introitus: the Entrance Chant of the Mass in the Roman Rite
Introitus: The Entrance Chant of the mass in the Roman Rite The Introit (introitus in Latin) is the proper chant which begins the Roman rite Mass. There is a unique introit with its own proper text for each Sunday and feast day of the Roman liturgy. The introit is essentially an antiphon or refrain sung by a choir, with psalm verses sung by one or more cantors or by the entire choir. Like all Gregorian chant, the introit is in Latin, sung in unison, and with texts from the Bible, predominantly from the Psalter. The introits are found in the chant book with all the Mass propers, the Graduale Romanum, which was published in 1974 for the liturgy as reformed by the Second Vatican Council. (Nearly all the introit chants are in the same place as before the reform.) Some other chant genres (e.g. the gradual) are formulaic, but the introits are not. Rather, each introit antiphon is a very unique composition with its own character. Tradition has claimed that Pope St. Gregory the Great (d.604) ordered and arranged all the chant propers, and Gregorian chant takes its very name from the great pope. But it seems likely that the proper antiphons including the introit were selected and set a bit later in the seventh century under one of Gregory’s successors. They were sung for papal liturgies by the pope’s choir, which consisted of deacons and choirboys. The melodies then spread from Rome northward throughout Europe by musical missionaries who knew all the melodies for the entire church year by heart. -
TIME SIGNATURES, TEMPO, BEAT and GORDONIAN SYLLABLES EXPLAINED
TIME SIGNATURES, TEMPO, BEAT and GORDONIAN SYLLABLES EXPLAINED TIME SIGNATURES Time Signatures are represented by a fraction. The top number tells the performer how many beats in each measure. This number can be any number from 1 to infinity. However, time signatures, for us, will rarely have a top number larger than 7. The bottom number can only be the numbers 1, 2, 4, 8, 16, 32, 64, 128, 256, 512, et c. These numbers represent the note values of a whole note, half note, quarter note, eighth note, sixteenth note, thirty- second note, sixty-fourth note, one hundred twenty-eighth note, two hundred fifty-sixth note, five hundred twelfth note, et c. However, time signatures, for us, will only have a bottom numbers 2, 4, 8, 16, and possibly 32. Examples of Time Signatures: TEMPO Tempo is the speed at which the beats happen. The tempo can remain steady from the first beat to the last beat of a piece of music or it can speed up or slow down within a section, a phrase, or a measure of music. Performers need to watch the conductor for any changes in the tempo. Tempo is the Italian word for “time.” Below are terms that refer to the tempo and metronome settings for each term. BPM is short for Beats Per Minute. This number is what one would set the metronome. Please note that these numbers are generalities and should never be considered as strict ranges. Time Signatures, music genres, instrumentations, and a host of other considerations may make a tempo of Grave a little faster or slower than as listed below. -
Rest, Sweet Nymphs: Pastoral Origins of the English Madrigal Danielle Van Oort [email protected]
Marshall University Marshall Digital Scholar Theses, Dissertations and Capstones 2016 Rest, Sweet Nymphs: Pastoral Origins of the English Madrigal Danielle Van Oort [email protected] Follow this and additional works at: http://mds.marshall.edu/etd Part of the European History Commons, History of Religion Commons, and the Music Commons Recommended Citation Van Oort, Danielle, "Rest, Sweet Nymphs: Pastoral Origins of the English Madrigal" (2016). Theses, Dissertations and Capstones. Paper 1016. This Thesis is brought to you for free and open access by Marshall Digital Scholar. It has been accepted for inclusion in Theses, Dissertations and Capstones by an authorized administrator of Marshall Digital Scholar. For more information, please contact [email protected], [email protected]. REST, SWEET NYMPHS: PASTORAL ORIGINS OF THE ENGLISH MADRIGAL A thesis submitted to the Graduate College of Marshall University In partial fulfillment of the requirements for the degree of Master of Arts in Music Music History and Literature by Danielle Van Oort Approved by Dr. Vicki Stroeher, Committee Chairperson Dr. Ann Bingham Dr. Terry Dean, Indiana State University Marshall University May 2016 APPROVAL OF THESIS We, the faculty supervising the work of Danielle Van Oort, affirm that the thesis, Rest Sweet Nymphs: Pastoral Origins of the English Madrigal, meets the high academic standards for original scholarship and creative work established by the School of Music and Theatre and the College of Arts and Media. This work also conforms to the editorial standards of our discipline and the Graduate College of Marshall University. With our signatures, we approve the manuscript for publication. ii ACKNOWLEDGEMENTS The author would like to express appreciation and gratitude to the faculty and staff of Marshall University’s School of Music and Theatre for their continued support. -
Basic Dynamic Markings
Basic Dynamic Markings • ppp pianississimo "very, very soft" • pp pianissimo "very soft" • p piano "soft" • mp mezzo-piano "moderately soft" • mf mezzo-forte "moderately loud" • f forte "loud" • ff fortissimo "very loud" • fff fortississimo "very, very loud" • sfz sforzando “fierce accent” • < crescendo “becoming louder” • > diminuendo “becoming softer” Basic Anticipation Markings Staccato This indicates the musician should play the note shorter than notated, usually half the value, the rest of the metric value is then silent. Staccato marks may appear on notes of any value, shortening their performed duration without speeding the music itself. Spiccato Indicates a longer silence after the note (as described above), making the note very short. Usually applied to quarter notes or shorter. (In the past, this marking’s meaning was more ambiguous: it sometimes was used interchangeably with staccato, and sometimes indicated an accent and not staccato. These usages are now almost defunct, but still appear in some scores.) In string instruments this indicates a bowing technique in which the bow bounces lightly upon the string. Accent Play the note louder, or with a harder attack than surrounding unaccented notes. May appear on notes of any duration. Tenuto This symbol indicates play the note at its full value, or slightly longer. It can also indicate a slight dynamic emphasis or be combined with a staccato dot to indicate a slight detachment. Marcato Play the note somewhat louder or more forcefully than a note with a regular accent mark (open horizontal wedge). In organ notation, this means play a pedal note with the toe. Above the note, use the right foot; below the note, use the left foot. -
Chapter 1 "The Elements of Rhythm: Sound, Symbol, and Time"
This is “The Elements of Rhythm: Sound, Symbol, and Time”, chapter 1 from the book Music Theory (index.html) (v. 1.0). This book is licensed under a Creative Commons by-nc-sa 3.0 (http://creativecommons.org/licenses/by-nc-sa/ 3.0/) license. See the license for more details, but that basically means you can share this book as long as you credit the author (but see below), don't make money from it, and do make it available to everyone else under the same terms. This content was accessible as of December 29, 2012, and it was downloaded then by Andy Schmitz (http://lardbucket.org) in an effort to preserve the availability of this book. Normally, the author and publisher would be credited here. However, the publisher has asked for the customary Creative Commons attribution to the original publisher, authors, title, and book URI to be removed. Additionally, per the publisher's request, their name has been removed in some passages. More information is available on this project's attribution page (http://2012books.lardbucket.org/attribution.html?utm_source=header). For more information on the source of this book, or why it is available for free, please see the project's home page (http://2012books.lardbucket.org/). You can browse or download additional books there. i Chapter 1 The Elements of Rhythm: Sound, Symbol, and Time Introduction The first musical stimulus anyone reacts to is rhythm. Initially, we perceive how music is organized in time, and how musical elements are organized rhythmically in relation to each other. Early Western music, centering upon the chant traditions for liturgical use, was arhythmic to a great extent: the flow of the Latin text was the principal determinant as to how the melody progressed through time. -
An Overview of Russia's Late Mediaeval Musical
Journal of the International Society for Orthodox Church Music Vol. 4 (1), Section II: Conference papers, pp. 183–197 ISSN 2342-1258 https://journal.fi/jisocm An Overview of Russia’s Late Mediaeval Musical Culture, and the “New Repertoires”: Demestvenny, Put and Strochnóe Singing and Notations Nikita Simmons [email protected] Part I. Znamenny Chant and Stolp Notation1 In the primary tradition of Znamenny singing, almost all chant books of the Russian liturgical tradition used Stolp (Znamenny) notation. The Slavonic word stolp (pillar) describes the eight-week cycle of the Octoechos, while the Slavonic term znamya means “mark”, “note”, or “neume”. Slavic Stolp notation (along with early chant repertoire) has been in use since the tenth century (having been derived from Coislin B Palaeobyzantine notation), and in its latest stage of development it is still used by Russian Old Ritualists up to the present time. Beyond the basic level of neume-by-neume notation, Stolp chanting includes three methods of presenting complex melodic features: popévki, litsá and fíty, each of which were traditionally memorized by singers. (Popévki, also called kokízy2, are established sequences of neumes which are the essential “building blocks” of Znamenny chants, while litsa and fity are more lengthy and complex melodic patterns.) These contextual groups of symbols are usually referred to as “múdrye stróki” (“wise lines” or short- hand), indicating the use of “tainozamknénnost” (“secret-closure” or encryption). Stolp chanting, like its Byzantine parent, is organized according to the system of eight Tones, and each Tone (Slavonic: glas) contains a repertoire of popevki, fity and 1 Among the ranks of musicologists who have contributed significantly to the recovery of Russia’s late medieval musical traditions, we are most indebted to М.В. -
Gregorian Chant, a Textbook for Seminaries, Novitiates And
^» «»»» * » » » 3 » Please handle this volume with care. The University of Connecticut Libraries, Storrs Music MT K6 C-7 MUSIC LIBRARY UNIVERSITY OF CONNECTICUT §TQRRS, CONNECTICUT MUSIC LIBRARY UNIVERSITY OF CONNECTICUT 8T0RRS, CONNECTICUT Digitized by the Internet Archive in 2013 http://archive.org/details/gregorianchantteOOklar GREGORIAN CHANT GREGORIAN CHANT A TEXTBOOK FOR SEMINARIES, NOVITIATES AND SECONDARY SCHOOLS MUSIC LIBRARY CUI ONWER^OFCON CONHECTICUIS STORRS. by REV. ANDREW F. KLARMANN Teacher of Music Cathedral College, Brooklyn, N. Y. Published by GREGORIAN INSTITUTE OF AMERICA TOLEDO, OHIO Imprimatur *MOST REV. THOMAS E. MOLLOY, S.T.D. ~* Bishop of Brooklyn * i Nihil Obstat REV. JOHN F. DONOVAN^ Censor Ltbrorum JANUARY 27, 1945 Desclee and Company of Tournai, Belgium, has granted permission to the author to use the rhythmic marks in this textbook. Copyright, 1945, by Gregorian Institute printed in u.s.a. all rights reserved Dedicated to MOST REVEREND THOMAS E. MOLLOY Bishop of Brooklyn FOREWORD In the following pages Father Klarmann presents a clear, orderly, systematic treatment of liturgical chant. At the very beginning of his treatise he provides an explanation of certain fundamental terms, such as notation, signs, rhythm, chant structure, etc., which is very serviceable in preparing the reader for the fuller development of the general theme in the sub- sequent chapters of this book. With the same thought and purpose the author more particu- larly gives an early definition of the chief subject of discussion, namely, chant, which he defines, in the usually accepted sense, as liturgical music in the form of plain song, which is monophonic, unaccompanied and free in rhythm. -
From Neumes to Notation: a Thousand Years of Passing on the Music by Charric Van Der Vliet
From Neumes to Notation: A Thousand Years of Passing On the Music by Charric Van der Vliet Classical musicians, in the terminology of the 17th and 18th century musical historians, like to sneer at earlier music as "primitive", "rough", or "uncouth". The fact of the matter is that during the thousand years from 450 AD to about 1450 AD, Western Civilization went from no recording of music at all to a fully formed method of passing on the most intricate polyphony. That is no small achievement. It's attractive, I suppose, to assume the unthinking and barbaric nature of our ancestors, since it implies a certain smugness about "how far we've come." I've always thought that painting your ancestors as stupid was insulting both to them and to yourself. The barest outline of a thousand year journey only hints at the difficulties our medieval ancestors had to face to be musical. This is an attempt at sketching that outline. Each of the sub-headings of this lecture contains material for lifetimes of musical study. It is hoped that outlining this territory may help shape where your own interests will ultimately lie. Neumes: In the beginning, choristers needed reminders as to which way notes went. "That fifth note goes DOWN, George!" This situation was remedied by noting when the movement happened and what direction, above the text, with wavy lines. "Neume" was the adopted term for this. It's a Middle English corruption of the Greek word for breath, "pneuma." Then, to specify note's exact pitch was the next innovation. -
Liturgical Notes for Lent, Holy Week, and Easter
DIOCESE OF FORT WAYNE –SOUTH BEND OFFICE OF WORSHIP March 2019 LITURGICAL NOTES Upcoming Dates • Easter Vigil Start Time: On Saturday, April 20, 2019, the end of civil twilight is at 8:55 PM EDT on the Fort Wayne side, and 9:00 PM EDT on the South Bend side. Therefore, around 9:00 PM would be the earliest possible time to begin the Vigil throughout the diocese. Since the USCCB encourages waiting an extra 15-30 minutes (because total darkness occurs after civil twilight ends), 9:15 PM or later would really be the most appropriate start time. The Roman Missal states that the Vigil must begin in true darkness, “after nightfall.” Liturgical Updates and Reminders ♦ May 29 - Optional Memorial of Saint Paul VI: Pope Francis recently approved the inscription of Saint Paul VI, Pope, into the General Roman Calendar on May 29. Complete details can be found here - http://www.usccb.org/paulvi . A reminder regarding this and other recent liturgical calendar additions will be sent out during Easter. ♦ Confirmation Prayer: This is a reminder of the new translation of the Order of Confirmation that took effect in 2016. Since the RCIA ritual book will not be updated for several years, the USCCB has affirmed that continuing to use the Confirmation prayer wording found there for catechumens and candidates for full communion (and also in Pastoral Care of the Sick for emergency Confirmations) remains valid and licit until it is republished with the new wording. That said, it would be permissible and even laudable to incorporate the new translation of the prayer at the laying on of hands.