Academic literature on the topic 'Choruses, Sacred, with piano'

This article investigates the musical thought and stylistic evolution of the American modernist composer Ruth Crawford Seeger (1901-1953) in her formative years. It shows the relationship of style and idea to what she termed "spiritual concept": the core of her transcendental modernism. The sources of Crawford's spiritual aesthetics are Theosophy, Eastern religious philosophy, nineteenth-century American Transcendentalism, and the imaginative tradition of Walt Whitman. Thus Crawford drew on an eclectic legacy of ideas that had been linked in American intellectual life since the turn of the century. Documentation of her thought is based on unpublished diaries, poems, and correspondence. The mediation between style and idea is discussed in terms of the influence of two composers, Scriabin and Dane Rudhyar, and specific compositional procedures, such as: (1) the local referential gesture, exposed through expressive terminology like "mystic," "veiled," and "religioso"; (2) the hidden program, in which an untitled work is revealed to have an extra-musical context; and (3) the free, imaginative recreation of Eastern sacred chant. Music discussed includes the Sonata for Violin and Piano, the sixth and ninth prelude for piano, and the Chants for Women's Chorus.

CECILIE ØRE: A. – a shadow opera. Joachim Calmeyer, Anneke von der Lippe, Tilman Hartenstein, Henrik Inadomi, Lakis Kanzakis, Rob Waring (voices). Aurora ACD 5034.BETH ANDERSON ‘Swales and Angels’: March Swale1; Pennyroyal Swale1; New Mexico Swale2,1,3; The Angel4,1,5,6,8; January Swale1; Rosemary Swale1; Piano Concerto6,1,7,3,8. 1Rubio String Quartet, 2Andrew Bolotowsky (fl, picc), 3David Rozenblatt (perc), 4Jessica Marsten (sop), 5Joseph Kubera (vc, pno), 6André Tarantiles (hp), 7Darren Campbell (bass), c. 8Gary M. Scheider. New World 80610-2.RAGNHILD BERSTAD: Anstrøk for violin and cello1; Krets for orchestra9; Respiro for clarinet and tape2; Zeugma for ensemble3; Toreuma for string quartet4; Verto for voice, cello & percussion5,6,7; Emutatio for voice, chorus and orchestra5,8,9. 1Kyberia, 2Lars Hilde (cl), 3Affinis Ensemble, 4Arditti String Quartet, 5Berit Ogheim (voice), 6Lene Grenager (vc), 7Cathrine Nyheim (perc), 8Oslo Chamber Choir, 9Norwegian Radio Orchestra c. Christian Eggen. Aurora ACD 5021.TAILLEFERRE: Works for piano. Cristiano Ariagno (pno). Timpani 1C1074.‘Sweetly I Rejoice: Music based on Songs and Hymns from Old Icelandic Manuscripts’ by HILDIGUNNUR RÚNARSDÒTTIR, MIST THORKELSDÒTTIR, THÒRDUR MAGNÚSSON, JÒN GUDMUNDSSON, ELÍN GUNNLAUGSDÒTTIR and STEINGRÍMUR ROHLOFF. Gríma Vocal Ensemble. Marta Gudrún Halldórsdóttir (sop), EThos String Quartet. Instrumental Ensemble c. Gunnstein Òlafsson. Smekkleysa SMK31 (2-CD set).‘I Start My Journey’: Sacred music by Anon, SMÁRI ÓLASON, ELÍN GUNNLAUGSDÒTTIR, STEFÁN ÓLAFSSON, JAKOB HALLGRIMSSON, BARA GRÍMSDÒTTIR, HRÒDMAR INGI SIGURBJÖRNSSON, GUNNAR REYNÍR SVEINSSON. Kammerkor Sudurlands c. Hilmar Örn Agnarsson. Smekkleysa SMK17.‘New Zealand Women Composers’. DOROTHY KER: The Structure of Memory. JENNY McLEOD: For Seven. GILLIAN WHITEHEAD: Ahotu (O Matenga). ANNEA LOCKWOOD/Lontano: Monkey Trips (1995). Lontano c. Odaline de la Martinez. LORELT LNT116.SPAIN-DUNK: Phantasy Quartet in D minor. BEACH: String Quartet in one movement. SMYTH: String Quartet in E minor. Archaeus String Quartet. Lorelt LNT114.SAARIAHO: Du cristal…a la fumée1–3; Nymphaea4; Sept Papillons2. 1Petri Alanko (alto fl), 2Anssi Karttunen (vlc), 3Los Angeles PO c. Esa-Pekka Salonen, 4Kronos Quartet. Ondine ODE 1047-2.

Ancient Song Recovered: The Life and Music of Veljo Tormis, by Mimi S. Daitz. Pendragon Press, $54.00/£36.00.The Works of Eduard Tubin: Thematic-Bibliographical Catalogue of Works by Vardo Rumessen. International Eduard Tubin Society/Gehrmans Musikförlag, E.57.TORMIS: ‘Vision of Estonia’ II. The Ballad of Mary's Land; Reflections with Hando Runnel; Days of Outlawry; God Protect Us from War; Journey of the War Messenger; Let the Sun Shine!; Voices from Tammsaare's Herdboy Days; Forget-me-not; Mens' Songs. Estonian National Male Choir c. Ants Soots. Alba NCD 20.TORMIS: ‘Vision of Estonia’ III. The Singer; Songs of the Ancient Sea; Plague Memory; Bridge of Song; Going to War; Dialectical Aphorisms; Song about a Level Land; We Are Given; An Aboriginal Song; The Estonians' Political Parties Game; Song about Keeping Together; Martinmas Songs; Shrovetide Songs; Three I Had Those Words of Beauty. Estonian National Male Choir c. Ants Soots. Alba NCD 23.TAMBERG: Cyrano de Bergerac. Soloists, Orchestra and Chorus of Estonian National Opera c. Paul Mägi. CPO 999 832-2 (2-CD set).ROSENVALD: Violin Concerto Nos. 11 and 2, Quasi una fantasia2; Two Pastorales3; Sonata capricciosa4; Symphony No. 35; Nocturne6. 1,2Lemmo Erendi (vln), Tallinn CO c. Neeme Järvi, 2Estonian State SO c. Jüri Alperten; 3Estonian State SO c. Vello Pähn; 4Valentina Gontšarova (vln); 56Estonian State SO c. Neeme Järvi. Antes BM-CD 31.9197.DEAN: Winter Songs. TÜÜR: Architectonics I. VASKS: Music for a Deceased Friend. PÄRT: Quintettino. NIELSEN: Wind Quintet. Berlin Philharmonic Wind Quintet, with Daniel Norman (tenor), c. Hermann Bäumer. BIS-CD–1332.TULEV: Quella sera; Gare de l'Est; Adiós/Œri Ráma in memoriam; Isopo; Be Lost in the Call. NYYD Ensemble c. Olari Elts. Eesti Raadio ERCD047.ESTONIAN COMPOSERS I: MÄGI: Vesper.1 KANGRO: Display IX.2 SUMERA: Shakespeare's Sonnets Nos. 8 & 90.3TAMBERG: Desiderium Concordiae.4 TULEV: String Quartet No. 1.5 EESPERE: Glorificatio.6 TORMIS: Kevade: Suite.71Estonian National SO c. Aivo Välja; 24NYYD Ensemble c. Olari Elts; 3Pirjo Levadi (soprano), Mikk Mikiver (narrator), Estonian National Boys' Choir, Estonian National SO c. Paul Mägi; 5Tallinn String Quartet; 6Kaia Urb (sop), Academic Male Choir of Tallinn Technical University c. Arvo Volmer; 7Estonian National SO c. Paul Mägi Eesti Raadio ERCD 031.ESTONIAN COMPOSERS II: TULVE: Traces.1 TALLY: Swinburne.2 KÕRVITS: Stream.3 STEINER: Descendants of Cain.4 KAUMANN: Long Play.5 LILL: Le Rite de Passage.6 SIMMER: Water of Life.71,5,6NYYD Ensemble c. Olari Elts; 2Ardo-Ran Varres (narrator), Iris Oja (sop), Alar Pintsaar (bar), Vambola Krigul (perc), Külli Möls (accordion), Robert Jürjendal (elec guitar); 3Virgo Veldi (sax), Madis Metsamart (perc); 4The Bowed Piano Ensemble c. Timo Steiner; 7Teet Järvi (vlc), Monika Mattieson (fl). Eesti Raadio ERCD032.ESTONIAN COMPOSERS III: GRIGORJEVA: Con misterio;1On Leaving. SUMERA: Pantomime; The Child of Dracula and Zombie. 1Tui Hirv (sop), 1Iris Oja (mezzo), 1Joosep Vahermägi (ten), 1Jaan Arder (bar), Hortus Musicus c. Andres Mustonen. Eeesti Raadio ERCD 045ESTONIAN COMPOSERS IV: KRIGUL: Walls.1 JÜRGENS: Redblueyellow.2 KÕRVER: Pre.3 KOTTA: Variations.4 SIIMER: Two Pieces.5 KAUMANN: Ausgewählte Salonstücke.6 AINTS: Trope.7 STEINER: In memoriam.81,6New Tallinn Trio; 2Liis Jürgens (harp); 3,8Voces Musicales Ensemble c. Risto Joost; 4Mati Mikalai (pno); 5Mikk Murdvee (vln), Tarmo Johannes (fl), Toomas Vavilov (cl), Mart Siimer (organ); 7Tarmo Johannes (fl). Eeesti Raadio ERCD 046.BALTIC VOICES 2: SISASK: Five songs from Gloria Patri. TULEV: And then in silence there with me be only You. NØRGÅRD: Winter Hymn. GRIGORJEVA: On Leaving (1999). SCHNITTKE: Three Sacred Hymns. Estonian Philharmonic Chamber Choir c. Paul Hillier. Harmonia Mundi HMU 907331.SCHNITTKE: Concerto for Chorus; Voices of Nature. PÄRT: Dopo la vittoria; Bogoróditse Djévo; I am the True Vine. Swedish Radio Choir c. Tõnu Kaljuste. BIS-CD-1157.PÄRT: Es sang vor langen Jahren; Stabat Mater; Magnificat; Nunc Dimittis; My Heart's in the Highlands; Zwei Sonatinen; Spiegel im Spiegel. Chamber Domaine; Stephen de Pledge (pno), Stephen Wallace (counter-ten), Choir of St Mary's Cathedral, Edinburgh c. Matthew Owens. Black Box BBM1071.

Much of the spirituality peculiar to African Christians bears traces of the influence of African Traditional Religions (atr). Prayer traditions like incantations, melodious choruses and appeal to spirits, typical of atr, have infiltrated the religious life of African Christians both at home and in Diaspora, amongst Christians in the mainline churches as well as in the African Independent Churches. Though the flow of African spiritual heritage into Christianity happened in the early history of Christianity, it accelerated in the lives of slaves in diaspora in the West Indies, the Americas and Europe. Today, the process continues amongst African migrants fleeing the unbearable political and economic strangulations in Africa; they migrate with their culture and spirituality and impact on Christianity worldwide. It is the intent of this paper therefore to explore how the African mystic sentiment, frenzied excitement and spirit-laden spirituality, which combine the sacred and the secular in practical life, influenced Christian worship and thought down the ages and, in recent times, contributed to the emergence of the Pentecostal and charismatic spirituality.

The motif of three women sharing the same mantle is pictured on about a dozen vases dating from the first half of the sixth century BCE. Among these vases, the so-called “François Vase” and a dinos signed by Sophilos (now in London, British Museum) are of particular interest. The wedding of Thetis and Peleus is pictured on both vases. This theme is well-adapted to the representation of a procession of deities in which the Charites, Horai, Moirai, and Muses take part. The main feature of these deities is a shared mantle, which covers and assembles them, emphasizing that these deities are plural by definition. The main study on this iconographical theme remains that by Buchholz, who documented most of the depictions of the “shared-mantle” in ancient Greek vase-painting and small terracottas. The shared-mantle motif has been interpreted successively as a reference to the sacred peplos (in relation to the wedding), a simplification from the painter to avoid painting all the mantles, a sign of emotional/sexual union, a religious gesture, and a depiction of choruses. The present study aims to consider in more detail the “shared-mantle” as an iconographic sign that involves the idea of community, shared identity, and emotional bond.

Gurdjieff (c. 1866–1949) wrote a diverse collection of piano pieces at his “Institute for the Harmonious Development of Man” at the Chateau du Prieuré d’ Avon at Fontainebleau near Paris in a unique collaboration with pupil Thomas de Hartmann, a Ukrainian composer. This music was composed most intensely between the years 1925 and 1927, after Gurdjieff’s near-fatal car accident of 1924 when all work on his “Movements” or “sacred dances” had ceased. Thus this music was not written for the Movements but for other spiritual purposes. Gurdjieff would whistle, sing, and tap Eastern-sounding melodies and rhythms, and de Hartmann was required to immediately transform these indications into written Western notation, adding suitable harmonies. Like Gurdjieff’s teaching overall, the piano music is best described as a blending of Eastern and Western elements. In Gurdjieff’s lifetime this music was not published or recorded, and was mostly performed within his circle of pupils, as is appropriate within an initiatory and personally transmitted spiritual teaching. This article explores the Gurdjieff—de Hartmann music and its relationship to Gurdjieff’s overall esoteric teachings. There will also be an examination of how Gurdjieff groups and musicians continue to keep alive this music today, and it will be shown that the large number of recordings released represent its greatest cultural penetration into wider society. Currently hundreds of these recordings are available though, interestingly, most “Work” members are critical of them, arguing that the music only has value when experienced live and in a Work context.

On 1 September 1887, the Musical Times printed a list of pieces published during the previous month by Novello, Ewer and Co. As Novello's house journal, with a wide circulation across Britain, the Musical Times regularly listed new publications in the knowledge that such advertisements would reach a large and enthusiastic readership. In this particular issue, one of the pieces advertised was an anthem titled Hear my cry O God, composed by Dr C.G. Verrinder (see Fig. 1, highlighted). To anyone unfamiliar with Verrinder, his name blends in with the other composers on the list – one of the now largely forgotten majority of Victorian composers trying to make a living through writing sacred works or parlour music. The most renowned figure here is probably Ignaz Moscheles (listed here as ‘J. Moscheles’), whose work Domestic Life featured posthumously in one of Novello's collections of piano pieces; another name of note is that of Rosalind F. Ellicott, one of the era's more prominent female composers and particularly striking here among so many men.

Introduction. In the article the cycle of children’s choruses of S.Rachmaninov is considered, his characteristic features in subjects, figurative disclosure, the special role of lofty spiritualized lyric poetry; for the first time the appearance in the choral works of the composer of the themes “Dies irae”, “katabasis”; the spiritually-aesthetic value of Rachmaninov “Six Choruses” for secular children’s choral singing and performance is revealed. “Six choirs for children’s or women’s voices” op. 15 were written by S. Rachmaninov in 1895, the date of which he indicated in a letter to B. Asafiev on April 13, 1917. By the time the cycle was created, S. Rachmaninov was already the author of a considerable number of works. In the fall of 1894, he was employed by the Mariinsky Women’s School as a teacher of music theory and an accompanist of the choir. Specially for the choir of students, “Six choirs for children’s or women’s voices” were written: 1) “Glory!”, Words by N. Nekrasov; 2) ”Night”, words by V. Ladyzhensky; 3) “Pine”, words by M. Lermontov (from G. Heine); 4) “The waves dozed off”, words by K. Romanov, 5) “Captivity”, words by N. Tsyganov; 6) “Angel”, words by M. Lermontov. The features of S. Rachmaninov’s musical and artistic thinking, which researchers usually note in his romances – the significant role of accompaniment and a simple 3-part form, having their own historical archetype in the baroque three-part aria da capo (Antipov, 2014: 9) – can be found in “Six choirs”. The enormous artistic role of the piano accompaniment, its developed texture and organic unity with the score should be especially paid attention to. The vivid imagery of the cycle owes much to the instrumental part, which the composer not only went far beyond the accompaniment, but often has independent significance too. At first glance, the choral score of the cycle is uncomplicated – mainly with diatonic two-voice. But behind seeming simplicity, inexhaustible performing tasks for the choir and piano part are in favor. The extreme choral plays frame the cycle with themes of deep ethical and spiritual content that had not previously been encountered in children’s choral music. The middle rooms are dominated by bright lyrics, youthfully light sadness, and harmony between the pictures of nature and the states of the human soul reigns. No. 1 “Glory!” – the character of the work conveys pathetic, prayer (appeal to the Almighty for blessing) and lyrical-patriotic feelings. In the 3rd section of the miniatures, the accompaniment fills the music with fanfare intonations, in the last 6 beats, the dynamic tension within the framework of one tonic harmony is steadily increasing, and in the bass of the piano the bell ringing and ceremonial drum beat are imitated, completing the picture of the celebration. In No. 2 “Night”, the author embodies a dreamy-contemplative mood with the help of the choral cantilena. Frettonal ambiguity of the extreme parts (major-minor), functions languidly lasting for several measures, delicate harmonic colors, flexible ligature of figures, masterful techniques of sound-visualization contribute to a special refinement of moods and miniature images and are associated with impressionist music. No. 3 “Pine” – S. Rachmaninov chose M. Lermontov’s translation as the theme of loneliness and dreams of happiness, giving contrast to the musical images of northern Pine and southern Palma. No. 4 “The waves dosed off” – to convey the state of spiritual harmony and dreamy peace S. Rachmaninov found a set of expressive compositional techniques. Here we emphasize the special independence of the piano part, which does not contain a choral theme, but plays an important soundvisual role, enriching the narration of the choir. No. 5 “Captivity” – the image of a gentle bird, imprisoned in a golden cage, is widespread in fairy tales and poetry of the peoples of the world, as well as in choral music. In N. Tsyganov’s verses, the denouement is optimistic – the nightingale is set free. S. Rachmaninov relies intonationally on the Russian peasant cry-lamentation. The melody has a touching colour, the miniature is distinguished by a bright national color. No. 6 “Angel”. The poem tells of the great sacrament of conception in the spiritual world of a new person’s life. The Angel carries this person’s soul from heaven to earth to connect it with the body of the unborn child. In flight, an Angel sings a song about celestial gardens to this yet unincarnated Soul. The composer weaves a fragment of the motive-symbol “Dies irae” into Angel’s theme, entrusting it to a part of the alto and veiling from above the unrecognizabl third major second part of the soprano. The smoothly descending theme of the Soul can be described in this context as “katabasis”. This symbolism gives the miniature a deep philosophical meaning. S. Rachmaninov was the first Russian composer to create an example of concert purpose in The “Six choirs”. He raised to a new level the theme of children’s works, characteristic of the genre of that time. And that is education of a spiritually rich personality. The author revealed the extraordinary rhythmic and intonational richness of musical speech, the mastery of texture, harmony, the sophistication of technical techniques, and the tonal color scheme were rare for children’s choral music of that time. The richness of colors and the layering of the piano part bring it closer to the orchestra. In The “Six choirs for children’s or women’s voices” S. Rachmaninov revealed a new example of children’s choral music for concert purposes, which has high artistic merits, a deep substantive theme, and an aesthetic and educational orientation. The composer first attracted high poetry, revealed a spiritual and moral subtext. The theme of Faith, reflected in the first and last miniatures, “rings” the cycle, like Alpha and Omega, giving special semantics and significance to its figurative content. The essay reflected important artistic principles and writing techniques, characteristic of his subsequent opuses, but new to the children’s genre. Like the First Symphony (1895), created in the same year as the cycle, the “Six choirs” for the first time include the theme “Dies irae” symbolic for S. Rachmaninoff’s art, which further permeates his work up to “Symphonic dances”, as well as the theme “katabasis” revealing the spiritual and philosophical meaning of the work. This cycle was S. Rachmaninov’s only experience in children’s choral music, in which first for the genre he embodied high spiritual and ethical ideas of a romantic artist, his Christian picture of the world, the eternal themes of love for the Fatherland, life and death, good and evil, also actual for modern society and children of the XXI century. Prior to S. Rachmaninov, children’s choral music did not know such a depth of content, mastery of embodiment, aesthetic pleasure. The unsurpassed beauty of “Six choirs for children’s or women’s voices” made them a phenomenon of perfection in musical art for children, which is timeless, of course.

AbstractAugusta Browne Garrett composed at least two hundred piano pieces, songs, duets, hymns, and sacred settings between her birth in Dublin, Ireland, around 1820, and her death in Washington, D.C., in 1882. Judith Tick celebrated Browne as the “most prolific woman composer in America before 1870” in her landmark study American Women Composers before 1870. Browne, however, cast an enduring shadow as an author as well, publishing two books, a dozen poems, several Protestant morality tracts, and more than sixty music essays, nonfiction pieces, and short stories. By means of her prose publications, Augusta Browne “put herself into the text—as into the world, into history—by her own movement,” as feminist writer Hélène Cixous urged of women a century later. Browne maintained a presence in the periodical press for four decades in a literary career that spanned music journalism, memoir, humor, fiction, poetry, and Christian devotional literature, but one essay, “The Music of America” (1845), generated attention through the twentieth century. With much of her work now easily available in digitized sources, Browne's life can be recovered, her music experienced, and her prose reassessed, which taken together yield a rich picture of the struggles, successes, and opinions of a singular participant and witness in American music of her era.

Abstract In the iconography of nineteenth-century female education, the centralfigure is a woman at the piano. This figure embodies a form ofeducation, the female "accomplishments" — music, art, modern languages, literature, and the natural sciences — which was widespread in Britain by the end of the eighteenth century and which spread rapidly throughout the English-speaking world. Yet this form of education has been overlooked or dismissed by both mainstream and feminist historiography. This paper considers the rise of the accomplishments curriculum as a precursor to the emergence, late in the nineteenth century, of the “worthwhile education” of women. This earlier development, in the author's view, requires a reconsideration of that sacred cow of feminist theory, the man/culture, women/nature dichotomy. A study of the female accomplishments also illustrates the earlier rise of the enduring and oppressive myth that there is a natural affinity between the humanities and the female mind — with its equally enduring implication that there is a natural affinity between science and the male mind. Historians of the Edwardian period have noted that the rational, scientific frame of mind, which underpinned the capitalist exploitation of the natural world, was considered to be a "natural" male predilection. Feminist historians have rightly exposed the use of this pseudo-science as a justification of the contemporary intellectual subjugation of women. They have, however, failed to note that intellectual attitudes which were evident more than a century earlier, and which underpinned the emergence of the female accomplishments, ensured that women would be excluded from the great intellectual adventure of the twentieth century.

Thesis (M.M.)--Conservatory of Music. University of Missouri--Kansas City, 2007.
"A thesis in music composition." Typescript. Advisor: Chen Yi. Includes vita and English translation of text. Title from "catalog record" of the print edition Description based on contents viewed Nov. 13, 2007. Online version of the print edition.

Jonah's Prayer is a choral work for solo tenor, a mixed choir of not fewer than 30 members, two pianos and a few percussion instruments to be played by choir members. The piece lasts about 13 minutes; it is a work intended for church choir use but could be performed in other venues as well.

Sacred Symphony is a work for orchestra, chorus and 8 soloists. It is scored for three horns in F, three trumpets in B flat (1st doubling trumpet in C), tenor trombone, bass trombone, percussion, celesta, piano and strings. The percussion consists of suspended cymbal, glockenspiel, vibraphone, marimba, bass marimba, tenor drum, snare drum, bass drum, two slit drums (4 tom-toms if unavailable), small triangle, and finger cymbals. The work is in three movements: Sanctus, Beatitudes (Matt. 5: 3-12) and Gloria. The Sanctus primarily gives glory to God the Father while the Beatitudes are Christ's own words. The Gloria acts as a culmination of the previous two movements because it gives glory to both the Father and the Son.

Te Deum is a single movement work for chorus and orchestra. It employs an ensemble comprising the complement of string, woodwind, and brass instruments typically available in a small symphony orchestra with an expanded percussion section. The choral forces are in proportional relation to the instrumental forces are in proportional relation to the instrumental forces and it is sung in the original Latin. The intended performance time is approximately 18 minutes. Temporal aspects of the work are characterized by three contrasting sections. The slow and solemn opening section is given to long stretches of silence sparsely punctuated by low drums. The remainder of the work is texturally more dense and employs a much quicker tempo. A steady core pulse is also a key feature, with attention given to avoiding any regular metrical implications by use offset accents, non-consecutive identical phrase lengths, and a slow harmonic rhythm.

Psalm 23 is a sacred work in four movements, written for women's chorus (SSAA), a tenor solo and a chamber ensemble consisting of flute, oboe, trumpet, percussion, timpani, and string quartet. It is designed to be performed as a portion of a church service or in concert. The text, Psalm 23 from the Bible is sung in Chinese, and the verses of the Psalm are arranged as follows: Movement 1, Verse 1, General musical characteristics: pastoral; Movement 2, Verses 2-3, General musical characteristics: peaceful; Movement 3, Verses 4-5, General musical characteristics: agitated; Movement 4, Verse 6, General musical characteristics: majestic. The form, tonal structure and harmony of each movement are influenced by the characteristics of an original synthetic scale.

The object of this thesis is to lay open a repertory of music which has long been ignored, the music for two and more choirs composed by Roman composers of the generation of Palestrina and his immediate successors. Polychoral music is taken to mean music in which two or more independent and consistent groups of voices take part, singing separately and together; the parts should remain independent in tuttl sections, with the possible exception of the bass parts. By this definition, the first real polychoral music to be published in Rome was that by Giovanni P. da Palestrina in his Motettorum liber secundus of 1575. This is taken as the starting point for this study. Music which might have influenced Roman composers is examined, as well as eight-voice music by Roman composers which is not polychoral according to the above criteria. The development of polychoral music in the city is then traced through the reigns of the various popes from Gregory XIII to Paul V, whose death in 1621 is taken as a convenient place to end the study. Particular emphasis is laid on structural and textural aspects and the way these were adapted by successive composers. The ground for the Roman concerts to style was laid in the early experiments by composers such as Giovanni Animuccia, Palestrina and Tomas Luis de Victoria; this is traced through what is termed the 'fragmented' style of the last two decades of the sixteenth century to the full flowering of the large-scale concerts to motet after 1605. The music is studied in the context of the institutions for which it was written. The archives of these Institutions have been researched for information on performance practice, which is presented here. The broader cultural, social and religious background which spawned the idiom is also examined and polychoral music related both to the new propagandist attitude of church leaders from Gregory XIII onwards, and to a general expansion in musical activity in the city of Rome through the period under investigation. The various printed and manuscript sources for this music have been researched and the resulting catalogue of pieces by fifty or so composers who worked in the city is presented. A more detailed examination is carried out of the primary manuscript sources, from which valuable information on various aspects of the music can be obtained.

En una Noche Oscura, Canticle II, is a musical composition scored for a capella chorus in eight parts, with occasional solo passages in some voices. The piece takes its title from St. John-of-the-Cross, and is in one sense a musical response to the spiritual journey undertaken by the pilgrim of St. John's text, of Job, of David, and of countless other mystics, Christian and otherwise.
I have divided the accompanying analysis of the work into two parts: first, an introductory discussion of the technical ideas behind the composition of Canticle II, and second, a more thorough, section-by-section analysis of the composition itself. The introduction outlines the formal, rhythmic, and harmonic approaches taken in the composition of this piece, while the close analysis shows more specifically how these ideas are reflected in the actual score.

The Four Horsemen is an original composition in three movements that sets the texts of the Greetings and Doxology, the story of the four horsemen, and the River of Life from the Book of Revelation as found in the New International Version of the Bible. The text, which is presented in English, is set for a large SATB choir and narrator with a mixed ensemble, which consists of flute, clarinet, horn, trumpet, piano, organ, and cello. This fifteen-minute composition makes extensive use of pitch and numerical symbolism by way of a twelve-tone row. Although the piece uses a row, it contains elements of tonality and is globally organized around a tonal center. The piece uses several extended vocal and instrumental techniques to heighten the dramatic character of the apocalypse story. The accompanying document provides historical context for the piece and a discussion of the musical elements and compositional processes used in the work. The symbolic nature of the text, as well as a detailed account of the story of the four horsemen, is also included in this document. The review of repertoire considers a selection of recent works that set portions of the text, as well as compositions inspired by Revelation. The methodology chapter explains the construction, use, and symbolic elements of the row as well as the inclusion and setting of well-known motives like the Dies Irae and the chromatic-fourth lament bass. An analysis of each movement includes discussion of the use of pitch and rhythmic material, texture, setting of the text, and other musical elements that contribute to and/or enhance the symbology of the work. The first movement establishes C as the tonal center, introduces the row and other important motives, and sets the mood for the piece. The second movement, which includes two ostinato figures (a figure based on the reordered version of the row and the lament bass), makes extensive use of syncopation and hemiola throughout the multi-metric environment. The final movement sees the return of motives from the first movement; it employs the row’s retrograde and concludes with a plagal cadence.
School of Music

In the sixteenth and seventeenth centuries, monsters were wonders (essay 1). Anomalous forms—like conjoined twins, hermaphrodites (essay 16), hydrocephalic babies, or the extraordinarily hairy Petrus Gonsalus and his equally hairy children—amazed people. They evoked a spirit of inquiry that helped fuel the emergence of modern science. Today, however, such bodies tend to strike us as freakish or grotesque—possibly even “against nature.” How did our cultural perspective, and with it, our values and emotional responses, change so radically? The shift in cultural views, ironically, paralleled deepening scientific understanding. Exceptions and anomalies can be powerful investigative tools. In this case, human monsters eventually prompted a new science, teratology, which compared normal and abnormal development. The scientific explanations and categories seemed to support value judgments. The history of monsters helps reveal the roots of a common belief (another sacred bovine): that the “normal” course of events reflects nature’s fundamental order. Well construed, monsters can help us rethink the meanings of normality and of the concept of laws of nature. Monsters are fascinating, of course, because they do not fit customary expectations. Such exceptions can be valuable opportunities for interpreting the unexceptional. One can begin to look for the relevant differences that reflect the underlying cause in both cases. It is a classic research strategy, especially in biology. Loss or modification of a structure can highlight its function. So, for example, vitamins were discovered through vitamin deficiency diseases, such as scurvy and beriberi. Likewise, the role of proteins in gene expression emerged from studying heritable enzyme deficiencies, such as alkaptonuria and phenylketonuria. Sickle cell anemia has become a classic example for learning in part because it was important historically in understanding hemoglobin and protein structure as well as the evolutionary consequences of the multiple effects of a single gene. Similarly, diabetes provides insight into the physiology of regulating blood glucose and the hormone insulin. Slips of the tongue are clues to how the brain processes language (missed notes in playing piano, too!).

This chapter takes a look at some examples of James Primosch’s sacred music. It shows how the solo song cycle Three Sacred Songs exemplifies his consistency, integrity, and technical skill. Here, assured craftsmanship is welded to sincere spiritual conviction—a winning combination, which communicates strongly and directly. Three widely contrasting movements form a satisfyingly balanced whole. The vocal writing is modal and mellifluous, and eminently practical, avoiding extreme demands of range or technical virtuosity. Sopranos, tenors, light mezzos, and even high baritones can take it on board. The piano parts supply a wealth of translucent, well-balanced textures, which are entirely idiomatic and lie comfortably under the hands. The general tone is radiant and joyful—a welcome antidote to the more melancholy aspects of religious music. The piece is ideal for a church recital, and a resonant acoustic will add bloom to its sonic beauty.

This chapter examines instances in Felix Mendelssohn’s oeuvre in which religious music arises in an otherwise secular context, specifically in the slow movement of the ‘Italian’ Symphony and the finale of the C minor Piano Trio. In Mary Douglas’s famous definition, dirt is matter out of place, but what is spirit out of place? Why, in these two movements by Mendelssohn, does it lose its place? The answer turns on the idea that each movement, in its own way, transfers the value of the sacred from its ‘own’ place to a foreign one—in one case, literally so, to an Italian landscape that even in its material form appears in nostalgic quotation marks, and in the other case, to the music (or a certain historically emergent music) itself. Both instances suggest an ecumenical change in the very category of the sacred, its absorption into a repertoire of expressive acts not limited to the articulation of creed.

‘Hybrid sounds’ highlights southern music. The first association of music with the American South came from the presence of African American slaves. The pre-Civil War blackface minstrel shows displayed southern connections in its imagery of the plantation. After emancipation, African Americans gained employment in such groups as the Georgia Minstrels, as they moved to New Orleans, Memphis, and St. Louis, where they adopted the trumpet, the piano, and other instruments that soon became familiar in the music of black southerners. Sacred music, blues music, jazz, and folk music were all important musical genres which shaped Southern culture and the importance of the commercialization of African American music played a role.

Music resounds throughout Lawrence’s work; from hymns, folk songs, classical music and opera to Native American singing and drumming. This chapter considers the various ways in which he deployed music in his art, beginning with the culturally engaged way of listening evident in Aaron’s Rod; a novel that critiques musical listeners with features of what Adorno later described as ‘culture consumers’, while displaying its author’s propensity to be both a ‘good’ and ‘emotional’ listener. For Lawrence music suggests a similar potential to fill a perceived gap in our language for the emotions that we find in the ideas of thinkers from Schopenhauer to Lefebvre, and particularly in the latter’s concept of bodily rhythm. This chapter’s readings of piano music in The Lost Girl, music hall in Mr Noon and the sacred rhythms of David (for which Lawrence composed ten songs) explore how Lawrence uses music as a bridge between individual and communal experiences, with an ever-increasing awareness of embodiment and interrelationship with other bodies and places.