Journal articles on the topic 'Church music composers'
To see the other types of publications on this topic, follow the link: Church music composers.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Church music composers.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Mdivani, T. G. "Composer’s interpretation of the Christian ethos in the music art of sovereign Belarus." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 2 (May 18, 2020): 203–8. http://dx.doi.org/10.29235/2524-2369-2020-65-2-203-208.
Full textAbstract:
For the first time in the Belarusian liturgical musicology analysis of the attitude of domestic composers to Christian sources: themes, images, style, church singing culture in general is carried out. It is proved that the interest of the Belarusian musicians of the period of state sovereignty focuses on two Christian denominations – the Western and Eastern European; that the compositions of composers in their essence are representatives of musical art, and not of liturgical singing practice, and also, that the basis of the composer’s work is the phenomenon of interpretation. Three types of composer interpretation of church tradition are distinguished: «leverage» (transposition, re-establishment), author’s transcription and conventionality. The main conclusion of the work: the spiritual stratum of the national musical culture of modern times, presented by composer creativity, is a peculiar aesthetic euphemism between Eastern and Western Christianity, which manifests itself in various aspects.
2
Achikeh, Cordis-Mariae, and Raphael Umeugochukwu. "The value of good liturgical music." UJAH: Unizik Journal of Arts and Humanities 20, no. 3 (October 30, 2020): 133–50. http://dx.doi.org/10.4314/ujah.v20i3.8.
Full textAbstract:
It is disturbing that in recent times, the worshiping community in the capacity of some church ministers, composers and musicians have deviated from the specifications of liturgical music even as recommended by Vatican Council II (The Constitution of The Sacred Liturgy). Also misunderstood and misappropriated is the idea of inculturation that permits composers in different countries to write music using the language of the locality as well as the indigenous instruments. This is partly due to inadequate enlightenment and training on the part of the liturgical music practitioners on the real meaning of liturgical music. A lot ofproblems have come up from these misconceptions and misinterpretations which include but a few making noise in place of music, negligence of the core features of liturgical music ranging from little or no attention to the solemn nature of the liturgy to relevance for some unimaginable selfish interests. In remedying these challenges, the researcher has made lots of recommendations. One of them is that the practitioners of liturgical music be exposed through seminars and workshops to relevant church documents on liturgical music from time to time. It is necessary and most pertinent that the church retains its solemnity in worship as against the recent mediocrity which has come to envelop the liturgical music making practices. The great value of good liturgical music needs to be sustained.
Keywords: Liturgical Music, Gregorian Chant, Sacred Polyphony, Instrumental Music, Catholic Church, Liturgical Musician, Choir, Congregation
3
Thyssen, Peter. "Grundtvig, Laub og kirkesangen." Grundtvig-Studier 45, no. 1 (January 1, 1994): 229–55. http://dx.doi.org/10.7146/grs.v45i1.16148.
Full textAbstract:
Grundtvig, Laub and Church Singing.By Peter ThyssenThe article deals with the importance that Grundtvig’s hymn writing acquired for the development of church music in Denmark through the 19. and 20. centuries. At first, the lack of tunes for the hymns written by Grundtvig for his own metres, resulted in the appearance of a great number of romantic hymn tunes which became widely used in church singing all over the country through the 19. century. Compared with these new lively and romantic tunes, however, the old chorales, isorhytmical at that time, were bound to seem more and more »stiff« and »dead« when used in the church service. Inspired by the reform movements in church music, which had developed in Germany since the 1840s, Thomas Laub (1852-1927), the organist and composer, advocated a restoration of the old chorale tunes in accordance with their original melodics, rhythmics, and tempo (in his book Om kirke-sangen (On Church Singing) from 1887). After his work on the restoration of the old church tunes in the years 1888-1910, Thomas Laub embarked in earnest on the task of composing new tunes for Grundtvig’s hymns (thus, out of 100 original hymn tunes by Laub, 68 were composed for hymns by Grundtvig). Laub’s hymn tunes were written with .the old church tone. as a source of inspiration, but are equally influenced by the late romantic tone of his own age.The point then is that Laub’s work on the historical and modem mode of expression of church music can be understood as a parallel to Grundtvig’s hymns, viz. as a »renewal on the foundation of the old church« - a programme that Laub himself explains in the book Musik og kirke (Music and Church) from 1920. Owing to this »Grundtvigian programme«, Laub’s tunes have not only achieved a unique congeniality with Grundtvig’s hymns; among Danish church composers Thomas Laub is also the one who has created the largest number of original hymn tunes still in use in church services in Denmark today. Thus, modem Danish church singing has been decisively influenced by the two »learned artists«, N.F.S. Grundtvig and Thomas Laub.
4
Milsom, John. "Caustun's Contrafacta." Journal of the Royal Musical Association 132, no. 1 (2007): 1–31. http://dx.doi.org/10.1093/jrma/fkl015.
Full textAbstract:
The received view of the Tudor composer Thomas Caustun is of a minor and relatively uninteresting figure. That view is adjusted, however, by the discovery among his works of contrafacta of music by Nicolas Gombert, Philippe van Wilder, Rogier Pathie and Sebastiano Festa. This article considers the reasons why Caustun made these adaptations, and why they they were published under his name, rather than those of their true composers, in John Day's anthology of Protestant church music, Mornyng and Evenyng Prayer and Communion (London, 1565).
5
Michálková Slimáčková, Jana. "The Sacred and the Profane in the Organ Music of the Czech Lands in the 19th and 20th Centuries." Musicological Annual 50, no. 2 (April 3, 2015): 293–98. http://dx.doi.org/10.4312/mz.50.2.293-298.
Full textAbstract:
The paper focuses on the organ music of Bohemia and Moravia the 19th and 20th centuries. It describes the situation in the area of both church music and organ building. Furthermore, several categories of organ music are dealt with. Finally, several composers are characterized as examples of these categories.
6
Tregubenko, Tetiana. "UKRAINIAN CHURCH ELITE IN FORMATION OF MUSICAL CENTERS UNDER SPIRITUAL EDUCATIONAL INSTITUTIONS OF HETMANATE." Almanac of Ukrainian Studies, no. 22 (2017): 136–40. http://dx.doi.org/10.17721/2520-2626/2017.22.23.
Full textAbstract:
For a long time, the creative heritage of many singers and composers of the seventeenth and eighteenth centuries, which was created at Hetman residences, churches and monasteries remained insufficiently explored, and partly unknown. In recent decades a number of works by domestic musicologists have been published, which largely filled this gap. Works mainly concern secular music or some of the most well-known composers who wrote spiritual music. At the same time, the scope of the activities of the church musical centers remains unexplored to modern days, as are the names of many of their representatives from the monastic structure. In this article was made the attempt to find out the role of the Ukrainian church elite in formation of the musical centers of Hetmanate, as well as to reconstruct their personnel on the basis of the analysis of newly discovered archival documents and various publications. It was noted that the specifics of the formation of these musical centers was that they focused on contemporary spiritual educational institutions that were preparing the frames of composers and performers. The leading of them was the Kyiv-Mohyla Academy, which for a long period of time was the main "staff of personnel" of the time composers of spiritual music and performers of choral church singing. The organizers of the musical life at the Academy were first of all its rectors, who opened the music classes, organized student choirs and wrote musical works for them. A separate subject, which was studied at the Academy, was Kant's singing, the formation of which was facilitated by the new Paretza system of choral performance. Musical centers in Chernihiv, Kharkiv and Pereyaslav focused on collegiums initiated by local bishops and completely dependent on their personal interest. It is concluded that the majority of diocesan bishops actively promoted the development of musical education in their eparchies, some of them became founders of choral groups and authors of musical works. The Chernihiv cell, initiated by Archbishop Lazar Baranovich more than half a century earlier from Kharkiv and Pereyaslavsky, benefited from the activity of his own printing press, which published various musical works, which ensured the progress of musical art in Chernihiv region and the entire Left Bank Ukraine.
7
Johnson, Bret. "London, St Pancras Parish Church: Philip Moore at 70." Tempo 67, no. 266 (October 2013): 84–85. http://dx.doi.org/10.1017/s0040298213000983.
Full textAbstract:
Philip Moore, Organist Emeritus of York Minster was one of the main featured composers at this year's London Festival of Contemporary Church Music, now in its twelfth consecutive year. A week of concerts and services at St Pancras Church in London showcases a number of new works, and this year saw new choral pieces by Gordon Crosse, Diana Burrell and Ed Hughes (whose Chaconne for organ was composed in memory of Jonathan Harvey, who died on 4 December 2012 at the age of 73). The Festival also marked Robin Holloway's 70th birthday, with a concert of his choral works on 17 May.
8
Barnett, Gregory. "Modal Theory, Church Keys, and the Sonata at the End of the Seventeenth Century." Journal of the American Musicological Society 51, no. 2 (1998): 245–81. http://dx.doi.org/10.2307/831978.
Full textAbstract:
In the latter half of the seventeenth century, two composers, Giovanni Maria Bononcini and Giulio Cesare Arresti, published collections of sonatas arranged according to modal criteria. Although their conceptions of a modal system differ markedly from one another and from other modal theories of the period, Bononcini's and Arresti's common use of a particular set of eight tonalities concurs with a widespread practice among seicento sonata composers that was also widely attested by theorists. In their music, composers extended these eight tonalities to greater numbers through transpositions. This practice thus reflects an a priori conception of a tonal system based on a core set of tonalities plus transpositions of that set. This core set derives, not from the modes, but from tonalities originating in the eight psalm tones used in the Catholic offices. The significance of these psalm tone tonalities-otherwise known as church keys-cannot be underestimated: they provide a crucial link between seventeenth-century modal theory and the musical practice of that period; moreover, the particular characteristics of the psalm tones themselves explain features found in late seicento tonalities.
9
Conway, Paul. "Brighton: Denis ApIvor's String Quartets Nos. 2 and 3." Tempo 58, no. 230 (October 2004): 62. http://dx.doi.org/10.1017/s0040298204280317.
Full textAbstract:
Denis ApIvor, who died at the age of 88 on 27 May 2004, was one of the most versatile composers of his generation. Just over a month before his death, though gravely ill, he attended a New Music Brighton concert at Brighton Unitarian Church featuring the world première of his Second and Third String Quartets, given by the Kingfisher Quartet. His presence lent a special significance to the event and the image of the ailing composer, his wheelchair stationed directly at the feet of the players, experiencing the first readings of his own works is one that resonates in the memory.
10
Leaver, Robin A. "Brahms's Opus 45 and German Protestant Funeral Music." Journal of Musicology 19, no. 4 (2002): 616–40. http://dx.doi.org/10.1525/jm.2002.19.4.616.
Full textAbstract:
Brahms's German Requiem stands at the end of a long line of Lutheran funerary music. Luther reworked funeral responsories into a new, totally Biblical form, and later Lutherans collected anthologies of Biblical texts on death and dying. Such sources were used by later composers, including Schüütz and Bach, to compose funeral pieces on Biblical texts together with appropriate chorales. Brahms's opus 45 is similar in that its text is made up of Biblical verses assembled by the composer, and connections may be drawn between chorale usage in this work and the composer's Protestant upbringing in Hamburg on one hand, and in his knowledge of two cantatas by Bach (BWV 21 and 27), on the other. The text and structure of the work accord with general, north German Protestantism, and the famous letter to Reinthaler, which many have taken as a demonstration of Brahms's general humanistic tendencies, shows Brahms to be standing aloof from the theological controversies of his day in favor of a basic understanding of Biblical authors. Part of the problem was that the first performance was scheduled for Good Friday in Bremen cathedral; Reinthaler, the organist, and the cathedral clergy would have preferred passion music of some kind and what Brahms gave them was something different. Brahms surely knew of the distinctive Lutheran observance of "Totensonntag," the commemoration of the dead on the last Sunday in the church year (the Sunday before Advent). There are many similarities between Brahms's Requiem and Friedrich Wilhelm Markull's Das Gedäächtnis der Entschlafen (The Remembrance of those Who Sleep) of ca. 1847. Since Markull's work is subtitled Oratorium füür die Todtenfeier am letzten Sonntage des Kirchenjahres (Oratorio for the Celebration of the Dead on the Last Sunday of the Church Year), it is possible that Brahms had the same occasion in mind when composing his German Requiem.
11
RHEUBOTTOM, NICHOLAS. "SIXTEENTH BIENNIAL INTERNATIONAL CONFERENCE ON BAROQUE MUSIC UNIVERSITÄT MOZARTEUM SALZBURG, 9–13 JULY 2014." Eighteenth Century Music 12, no. 1 (February 17, 2015): 141–43. http://dx.doi.org/10.1017/s1478570614000608.
Full textAbstract:
The Sixteenth Biennial International Conference on Baroque Music (ICBM) was held at the beautiful Universität für Musik und darstellende Kunst Mozarteum in Salzburg, Austria. Thanks to the tireless efforts of Professor Thomas Hochradner and his effective team of assistants, approximately 250 participants could choose from papers and lecture-recitals that covered a wide spectrum of topics and methodologies. These included new research on notable composers, geographical influences upon musical genres and interdisciplinary approaches. The organizers also offered guided tours on one of the afternoons, which allowed participants to trace the music of the city, learn about the autographs vault of the Mozarteum, listen to the organs at the Metropolitan Church or explore the cathedral quarters (Domquartier).
12
Blezzard, Judith. "Monsters and Messages: The Willmott and Braikenridge Manuscripts of Latin Tudor Church Music, 1591." Antiquaries Journal 75 (September 1995): 311–38. http://dx.doi.org/10.1017/s0003581500073042.
Full textAbstract:
The Willmott and Braikenridge manuscripts (1591) are the survivors from five partbooks containing twenty-seven pieces of Latin church music. Nine composers, most of them English, are represented. The source transmits entire pieces rather than only particular sections. It follows no conventional copying scheme reflecting derivation from other sources, from liturgical or seasonal use, or from groupings by composer, text or number of voiceparts. There are numerous inscriptions and drawings. Their nature, together with the choice and order of the Latin texts, suggests that the source was a statement of allegiance to Roman Catholicism by the scribe, John Sadler, schoolmaster and Anglican priest, of Northamptonshire.
13
Trukhanova, Alexandra G. "The Characteristic Features of Vassily Titov’s Choral Music." ICONI, no. 1 (2021): 61–67. http://dx.doi.org/10.33779/2658-4824.2021.1.061-067.
Full textAbstract:
Among the Russian composers of the turn of the 17th and 18th centuries a special position is held by the sacred choral works of Vassily Titov (ca. 1650 — ca. 1715), one of the bright representatives of the polyphonic part singing, in which the originality of the Russian Baroque musical culture. The music of Vassily Titov, an outstanding master of choral writing, is diverse in terms of its genres, it comprises nearly two hundred compositions, many of which predominated in the church music repertoire of Russian churches during the course of the 18th century. A study of Vassily Titov’s choral works has made it possible to disclose the characteristic features of the composer’s polyphonic style. The latter include the multi-choral presentation with its bright spatial effects, the antiphonic juxtapositions of large choral masses, the principles of concertizing based on the succession of solo voices and tutti, on the juxtaposition of the chordal-harmonic and the polyphonic exposition, as well as the skillful mastery of imitational counterpoint, up to polyphonic variation. Features of national originality reveal themselves most vividly in the musical thematicism of the compositions, where along with the ornamental design of the intertwining melodic lines and turns of an instrumental type, use is made of intonations of folk songs, cants and church chants. In his musical oeuvres Vassily Titov revised and reevaluated the basic characteristic traits and forms of Western European Baroque music in correspondence with the particularities of Russian musical culture, thereby preserving and enriching the traditions of the Russian national style.
14
Barlow, Jill. "St Albans: Guy Dagul's ‘Grand Fantasia’." Tempo 59, no. 234 (September 21, 2005): 42–43. http://dx.doi.org/10.1017/s0040298205260308.
Full textAbstract:
Guy Dagul, already established as one of the UK's most sought-after composers of music for TV and Film, with successes in Hollywood, Channel Four (The Investigators), BBC (notably his score for the docu-soap Paddington Green, screened June 1999) and Carlton's Return to the Wild, has now composed his first serious concert piece.2 This is a Grand Fantasia for piano duet and strings, dedicated to his parents, the world-renowned Piano Duo of Harvey Dagul and Isabel Beyer. It was given its world premiere by them on the occasion of their Golden Wedding Anniversary Concert on 30 January in St Saviour's Church, St Albans before a packed audience.
15
D'ALVARENGA, JOÃO PEDRO. "‘TO MAKE OF LISBON A NEW ROME’: THE REPERTORY OF THE PATRIARCHAL CHURCH IN THE 1720S AND 1730S." Eighteenth Century Music 8, no. 2 (July 25, 2011): 179–214. http://dx.doi.org/10.1017/s1478570611000042.
Full textAbstract:
ABSTRACTThe elevation of the Portuguese Royal Chapel to the rank of Patriarchal Church in 1716 was part of a larger process of ‘Romanization’ – that is, of assimilation and adaptation of Roman models within Portuguese music and culture. This involved the training of numerous chaplain-singers and young Portuguese composers in Rome, as well as the importation of chant books, ministers, singers and even the maestro di cappella of the Cappella Giulia, Domenico Scarlatti. According to the anonymous ‘Breve rezume de tudo o que se canta en cantochaõ, e canto de orgaõ pellos cantores na santa igreja patriarchal’ (Brief summary of all that is sung in plainchant and polyphony by the singers at the holy Patriarchal Church) – a document written at some point between 1722 and 1724 – the repertory of the Patriarchal Church was a varied mixture of works by thirty-two identified composers, mostly Italian and Portuguese, from a period ranging from the sixteenth century to the early eighteenth century. Some of the repertory for Holy Week is also extant in three large choirbooks prepared by a copyist from the Patriarchal Church in 1735 and 1736 for use in the Ducal Chapel in Vila Viçosa. These include ‘modern’ additions to late sixteenth-century and seventeenth-century pieces and also some curious reworkings, made with the purpose of adjusting older works to newly ‘Romanized’ performance conditions and aesthetic ideals. The sources examined in this article thus show that Portuguese ‘Romanization’, far from being a simple transplantation of ideas and practices from the centre to the periphery, was a dynamic process of acculturation and adaptation rooted in emerging forms of historical consciousness.
16
Ibude, Isaac Osakpamwan. "African Art Music and the Drama of Christian Worship among Baptists in Nigeria." East African Journal of Traditions, Culture and Religion 2, no. 1 (October 22, 2020): 72–82. http://dx.doi.org/10.37284/eajtcr.2.1.226.
Full textAbstract:
Church music is purpose-driven and functional art. The search for authentic African experience in Christian worship among Nigerian Baptists brought about the introduction of art music compositions into the drama of worship. The paper discusses the development and contextualisation of Baptist worship by the inclusion of new music(s) written, composed and performed by Africans for the purpose of the liturgy, serving as a voice within the culture. The research adopted an ethnographic research design. Data were collected from published works and recorded art music compositions, content analysis of worship bulletins, personal interviews with art music composers, choirmasters and pastors within the denomination. Textual analysis of art music compositions reveals that there are four different modes of communication in the drama of worship: Kerigmatic, Leitourgic, Koinonia, and Reflexive. The emergence and performance of art music compositions in the drama of worship have facilitated communication, indigenisation and acculturation of Christian worship among Baptists in Nigeria.
17
Angelovskaya, S. "The originality of the modern Ukrainian church oeuvre: on an example of the chants «All-night Vigil» Olena Yunek. Formulation of the problem." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 49, no. 49 (September 15, 2018): 85–99. http://dx.doi.org/10.34064/khnum2-49.06.
Full textAbstract:
The revival of spiritual culture on the verge of centuries, interest and respect for the traditions and ceremonies of the Orthodox Church, the rapid spread among the regents of the works of spiritual themes - all this led to the emergence of the style direction called nova musica sacra (by N. Gulianitskaya). Complex processes taking place in the field of contemporary composer creativity on the verge of the XX - XXI, cannot but show the affect on the church singing repertoire. Religious themes are increasingly appearing in the works of well-known Ukrainian artists (L. Dichko, E. Stankovich, M. Skoryk, V. Stepurko, G. Havrylets) and new authors of church chants - Volodymyr Feiner and Olena Yunek. Olena Yunek’s creativity is an example of liturgical as a secular concert application of the church repertoire. The education of a mistress’s personality took place on the basis of the Orthodox worldview. Her preferences of Ukrainian choral music from childhood were combined with participation in church-singing practice. The vast majority of works - spiritual content in the composer’s work refinement of the O. Yunek. The purpose of the article is to detect the identity of modern church music of young Ukrainian composers, whose works are becoming more popular in the choral performance of secular and spiritual collectives. The object of research – the work of Ukrainian church composers at the present stage; the subject – features of the individual composing style of O. Yunek, that been found on the material of the chants of the cycle "All-night vigil" (2007-2015). Research methodology. The presented material is the result of the interaction of musicological approaches to composing text (genre, composition, style, functional) and liturgical-theological discourse. Analysis of recent publications on research topic. A problem of author’s reading of canonical text by Ukrainian composers at the end of the XX - XXI centuries finds a solution in the thesis of O. Tyshchenko in terms of the correlation of the rite and genre [6]. The measure of the preservation of canonical features in the works of Ukrainian and Russian composers is determined in the work of N. Sereda on the material of the cycles of the Liturgy [4]. However, the cycle of "All-night vigil" in the works of contemporary Ukrainian composers has not yet become the subject of scientific interest on the part of musicology. The author of the article considered the problem of forming an individual style on the example of the All- Nightly V. Feiner, in which the original stylistic features of the polyphony of the Renaissance and the Ukrainian choral concert were originally combined [1]; The study of the work of O. Yunek in the master’s thesis was initiated. Presenting main material. When compiling their own church compositions Olena Yunek relied on the history of such outstanding artists as O. Yunek Georgy Sviridov, Sergei Rachmaninov, Arvo Pyart, Valery Kalistratov, Oleksiy Larin, Moris Duryuflie, Lesya Dichko. «All-night Vigil» is written for mixed choir. It consists of 19 chants, each of which is a separate independent composition, which can be performed independently of others. In the sequence of chants there are no traceable patterns associated with the dramatic organization of the whole. According to the author, she did not plan to create a separate cycle at the beginning, but in the process of composer’s searches, as well as through participation in the church choir at different times, a number of major chants of this cycle were created. Written at different times, the works do not have a common tonality. In general, mineral complexes predominate. The leitmotif system in the loop is absent, however, a number of composer techniques and means of expressiveness, combining works, can be traced. The article provides a holistic analysis of three chants from the cycle: Psalm 103, «O gladsome light», «From my youth». By their example, the presence of the melo-formula – singing, and constantly repeating rhythmic groups is clearly demonstrated. A detailed analysis of the harmonic sequences, the change of texture and the course of melodic lines made it possible to identify certain features of the composer’s individual style and the methods of writing that he uses to create church compositions. A comparative analysis of the canonical text and its interpretation in compositions by O. Yunek is presented. Conclusions. O. Yunek’s personal style is characterized by a high level of possession of the technique of choral writing: the variety of harmonious, timbralregister and textural means while preserving the canonical liturgical text, a careful attitude towards it. The choral style of sounding differs by the ease, the availability of perception. In her compositions, the words of the chants are completely audible - without bills, overlays; no sharp contrasts in the dynamics. The primary role among means of expressiveness is given to harmony. It is at its level that certain elements of the Eastern Slavic singing are found (plagiarism, the use of medial chords, the linear nature of the formation of the accordion), the West European classical type of harmony (chords of the main functions in typical relations) and modern musical language (the presence of dissonant consonants, not the classical sequence in the middle construction, accordion of the nontheric structure). The role of melodies is very important. Often harmonic changes occur due to the linear motion of the melody in separate voices. Layout intonations and rhythmic figures common to compositions contribute to the integrity of the cycle and allow it to be perceived as such. In particular, it is observed in conducting the main melody frequent use of singing, gradual mirror-symmetric movement of voices, passage and auxiliary non-chord sounds. These melodic cells have the same features with the sounds of a significant singing, which confirms the composer’s tendency to the ancient chants. Similar rhythmic patterns (dashed rhythm, two sixteenth and eighth, eighth and two sixteenth, fourteenth and sixteenth), osintato also contributes to the integration of the cycle. The choral texture is characterized by flexibility and richness of presentation. Often there is a chord composition with elements of singing in separate voices, as well as contrasting fragments of unison («Blessed man»), chanting (two voices) («Virgin Mary, rejoice», «Praise the Name of the Lord», «Blessed art Thou, O Lord»). Changing the invoice occurs organically and appropriately to the performance requirements, which indicates the professional approach and knowledge of the composer’s choral writing. Consequently, all the inventions and means of expressiveness that were invented during the analysis show that the work of the contemporary composer of Kharkov, Olena Yunek, is an example of an original author’s reading of the canon in the field of church music. Together with the embodiment of the church canon, the principles of individual thinking operate and a modern link of church-composing creativity is formed.
18
Robin, A. Leaver. "Motive and Motif in the Church Music of Johann Sebastian Bach." Theology Today 63, no. 1 (April 2006): 38–47. http://dx.doi.org/10.1177/004057360606300105.
Full textAbstract:
Johann Sebastian Bach stands in a long line of Lutheran composers who used musical forms to convey theological concepts that reaches back to Luther himself. Lutheran theologians and musicians used the Latin formula viva vox evangelii to define their understanding of music as the living voice of the gospel. Here is presented first an overview of this Lutheran tradition, and then an examination of specific examples from Bach's musical works that expound specific theological concepts such as the doctrine of the Trinity, the distinction between law and gospel, the nature of discipleship, and christological hermeneutics in general.
19
Соловьёва, П. А. "On Major-Second Variability as a Specific Feature of Harmony of Russian Music." Музыкальная академия, no. 3(767) (September 20, 2019): 150–65. http://dx.doi.org/10.34690/ma767.8.
Full textAbstract:
Статья посвящена большесекундовой переменности - специфичному свойству гармонии русской музыки. Исследуются церковно-певческие истоки самобытности русской гармонии. Уделяется внимание отличию основных принципов мышления русских композиторов от композиторов западноевропейских, а также развитию приема большесекун-дового взаимодействия опор в условиях мажоро-минора. The article is devoted to major-second variability that is a specific feature of harmony of Russian music. The church singing sources of the uniqueness of Russian harmony are studied. Attention is paid to the difference of basic principles of thinking of Russian composers from that of Western European composers, as well as to the development of the technique of major-second interaction of bases in the conditions of major-minor tonality.
20
Irving, John. "John Blitheman's keyboard plainsongs: another ‘kind’ of composition?" Plainsong and Medieval Music 3, no. 2 (October 1994): 185–93. http://dx.doi.org/10.1017/s0961137100000735.
Full textAbstract:
The foregoing quotation from an epitaph in the church of St Nicholas Olave, Queenhithe, summarizes most of what we know about the career of John Blitheman (c. 1525–91), one of the composers of keyboard plainsong settings represented in the so-called Mulliner Book, compiled probably in London sometime between the mid-1550s and about 1570. All but one of Blitheman's surviving keyboard works is contained in this manuscript.
21
Scott, Allen. "Simon Lyra and the Lutheran liturgy in the second half-century of the Reformation in Breslau." Muzyka 65, no. 1 (April 2, 2020): 3–18. http://dx.doi.org/10.36744/m.309.
Full textAbstract:
In 1593, Simon Lyra (1547-1601) was appointed cantor of the St. Elisabeth Church and Gymnasium in Breslau/Wrocław. In the same year, he drew up a list of prints and manuscripts that he considered appropriate for teaching and for use in Lutheran worship. In addition to this list, there are six music manuscripts dating from the 1580s and 1590s that either belonged to him or were collected under his direction. Taken together, Lyra’s repertoire list and the additional manuscripts contain well over a thousand items, including masses, motets, responsories, psalms, passions, vespers settings, and devotional songs. The music in the collections contain all of the items necessary for use in the liturgies performed in the St. Elisabeth Church and Gymnasium in the last quarter of the sixteenth century. This list provides valuable clues into the musical life of a well-established Lutheran church and school at the end of the sixteenth century.
When studying collections of prints and manuscripts, I believe it is helpful to make a distinction between two types of use. Printed music represents possibilities. In other words, they are collections from which a cantor could make choices. In Lyra’s case, we can view his recommendations as general examples of what he considered liturgically and aesthetically appropriate for his time and position. On the other hand, manuscripts represent choices. The musical works in the six Bohn manuscripts associated with Lyra are the result of specific decisions to copy and place them in particular collections in a particular order. Therefore, they can provide clues as to what works were performed on which occasions. In other words, manuscripts provide a truer picture of a musical culture in a particular location.
According to my analysis of Lyra’s recommendations, by the time he arrived at St. Elisabeth the liturgies, especially the mass, still followed Luther's Latin "Formula Missae" adopted in the 1520s. The music for the services consisted of Latin masses and motets by the most highly regarded, international composers of the first half of the sixteenth century. During his time as Signator and cantor, he updated the church and school choir repertory with music of his contemporaries, primarily composers from Central Europe. Three of these composers, Gregor Lange, Johann Knoefel, and Jacob Handl, may have been his friends and/or colleagues. In addition, some of the manuscripts collected under his direction provide evidence that the Breslau liturgies were beginning to change in the direction of the seventeenth-century Lutheran service in which the "Latin choir" gave way to more German-texted sacred music and greater congregational participation.
22
Morehen, John. "The English Anthem Text, 1549–1660." Journal of the Royal Musical Association 117, no. 1 (1992): 62–85. http://dx.doi.org/10.1093/jrma/117.1.62.
Full textAbstract:
The extensive repertory of English anthems composed between the passing of the Act of Uniformity (1549) and the cessation of church services precipitated by the Civil War during the 1640s has been the focus of such concentrated attention in recent years that, on first sight at least, few important facets appear to have languished in neglect. Amongst those aspects of the anthem which have been subjected to detailed scrutiny are the genre itself,' the associated printed and manuscript music sources, the many vexing problems of performance practice, and the anthem settings of most of the principal composers. One conspicuous omission from this research profile, however, is any survey of anthem texts, a subject of such fundamental importance as to refute any suggestion that the present understanding of the anthem genre is complete.
23
GARCÍA GALLARDO, CRISTÓBAL L., and PAUL MURPHY. "‘THESE ARE THE TONES COMMONLY USED’: THE TONOS DE CANTO DE ÓRGANO IN SPANISH BAROQUE MUSIC THEORY." Eighteenth Century Music 13, no. 1 (February 11, 2016): 73–93. http://dx.doi.org/10.1017/s1478570615000433.
Full textAbstract:
In the course of the seventeenth and eighteenth centuries, composers and music theorists moved away from the system of the eight ecclesiastical modes that had been elaborated by medieval theorists and was later applied to polyphonic music (including the varied system extended to twelve modes in the sixteenth century) towards modern bimodal tonality. Although several modal systems coexisted within this time period, a distinct variant of the eight modes, often known in modern scholarship as the church keys, developed as a practical solution to problems associated with the performance of psalms and other recited formulas (especially the Magnificat) in alternatim practice between the choir in plainchant and the organ. A scarcity of research on this topic within investigations of Spanish music prompts us to outline an introduction to a matter so crucial to music theory of the baroque period in Spain. Thus we present an overview of the treatment of the church keys or tones in Spanish treatises over a long period of two centuries, and focus briefly on particular contributions made by individual authors.
24
Peno, Vesna, and Aleksandar Vasic. "Voices from the beginning: The early phase of musical historiography in Serbia." Muzikologija, no. 25 (2018): 77–90. http://dx.doi.org/10.2298/muz1825077p.
Full textAbstract:
The beginnings of Serbian musical historiography can be traced back to the nineteenth century. The first half of that century is marked by the work of musical amateurs, and later professionals were gradually trained. The beginnings of Serbian musical historiography can be found in articles published in memorials of singing societies, as well as in periodicals. These were portraits of composers and performers, texts on church and folk music, obituaries and other articles. The first history of music in the Serbian language appeared in 1921 in Pancevo. Its author was Ljubomir Bosnjakovic (1891-1987), composer and conductor. This short history of music is written in a popular way, as a guide-book for concert and opera audiences, and as a manual for school youth. It includes a professional approach and a free, literary expression. This study paints a picture of the initial phase of the development of musical historiography in Serbia, as well as an analysis of Ljubomir Bosnjakovic?s book.
25
Peno, Vesna. "The traditional and modern in church music: A study in canon and creativity." Muzikologija, no. 6 (2006): 233–50. http://dx.doi.org/10.2298/muz0606233p.
Full textAbstract:
Definitions of the terms "traditional" and "modern", relating to the chanting tradition of the Eastern Church, sprang from research into so-called kalophony ? a specific compositional method that established melismatic melody. Despite differing academic opinions about the origins of this melody in the liturgical practice of the Eastern Church, it is evident that very embellished and elaborate kalophonic melodies appeared frequently from the mid-13th century onwards. The compositional treatment of various genres of these melodies began historically with partial respect for the established hymnographic text. This was followed by a more liberal arrangement, ending in a total departure from any textual base (kratema). The fact that the melody in melismatic mode superseded the text suggests that kalophony represented a certain kind of modernity. Even though musical manuscripts in neumatic notation had no written rules about methods of composition or how to balance tones and words, in the tradition of the Easternchanting practice, melody was always recognized as a helpful addition, an exegesis of the textus receptus. In order to fully comprehend the introduction of this "new sound" and "new style", this study focuses on the work of a major protagonist of them, a monk from the Great Lavra, blessed John Koukouzeles. I consider the following questions: 1) The purpose and function of chant in the art of Byzantium in general 2) The role of the composer/ artist and his creative freedom 3) Evaluating criteria for church-related arts/composition 4) Criteria which immortalized or buried artwork/composition of the time Allowing for what possibly motivated John Koukouzeles and his contemporaries to compose kalophonic melodies or to kalophonically modify old, traditional melodies this study focuses on the effects that hesychasm had on the chanting practice of the time. Considering the theological validation of kalophonic modifications of some liturgical hymns, an attempt was made to interpret the introduction of kalophony as a reflection of prevailing tendencies in Byzantium church life at the dawn of its demise, which affected all areas of artistic production. One of the leading hesychast theologians of the time St. Gregory of Palama (who shared at one point monastic community with St. John Koukouzeles in the Great Lavra) questioned whether continuous prayer simultaneous to breathing, a practice taught by hecychasts, could influence composers in their chanted prayer. Did they too want to prove that chanting which acts (in time), as continual prayer, leads to unity with God? Did the composers seek melodies that would express the apophatic, melodies that no longer needed words? Could it be that the result of their creativity (kalophony) replaced the old poetics of the chanting art with the newly discovered beauty of their sound? In this study, the questions of whether the 14th century found its Ars Nova in Byzantine named manuscripts and whether these new compositional principles preceded modernism, or were, as implied by the aforementioned questions, a reinforcement of the tradition with a new means of expression, is answered by the fact that the Eastern Church included John Koukouzeles in the assembly of the saints. Thus, his opus, albeit new was recognized in the foundational spirit, and as such, endures through the history on its way to Eshaton.
26
Olleson, Philip, and Fiona M. Palmer. "Publishing Music from the Fitzwilliam Museum, Cambridge: The Work of Vincent Novello and Samuel Wesley in the 1820s." Journal of the Royal Musical Association 130, no. 1 (2005): 38–73. http://dx.doi.org/10.1093/jrma/fki005.
Full textAbstract:
AbstractIn 1816, Richard Fitzwilliam died, bequeathing his important music collection to the University of Cambridge. In 1824 the University decided to allow selections from it to be published. The most important outcome was Vincent Novello's five-volume The Fitzwilliam Music (1825–7), containing Latin church music by Italian composers of the sixteenth to the eighteenth centuries, but there was also an edition by Samuel Wesley of three hymn tunes by Handel to words by his father, and Wesley also projected an edition of motets from Byrd's Gradualia which for financial reasons was never published. This article discusses Fitzwilliam's bequest, the involvement of Novello and Wesley, the two publications that resulted in the 1820s, and Wesley's unsuccessful Byrd project.
27
Bowers, Roger. "The Vocal Scoring, Choral Balance and Performing Pitch of Latin Church Polyphony in England, c.1500-58." Journal of the Royal Musical Association 112, no. 1 (1987): 38–76. http://dx.doi.org/10.1093/jrma/112.1.38.
Full textAbstract:
Embedded into the approaches to their crafts adopted inescapably by the composers and performance directors of church polyphony in England during the century or so before the Reformation were a number of constraints imposed by extraneous factors over which they had no control, but which effected a decisive influence over both the resulting form and the sound of the music which they produced in their respective capacities. Looming large among these was the nature of the performing medium. Over most aspects of this neither composer nor director exercised any influence at all; in terms of, for instance, the simple number of executants, they were obliged to produce music for and from the medium which their ecclesiastical superiors saw fit to provide, and the principal priority of the latter was the realization not of occasional polyphony for the liturgy, but of its standard plainsong and ceremonial as laid down by the authorized service books. Within these predetermined numbers of priests, clerks and choristers, however, the principal musicians presumably enjoyed some scope for nominating the constituent numbers of executants of the various timbres of voice necessary for mounting a performance of polyphony. The decisions taken by the musicians themselves in an area such as this that lay probably within their discretion have much to reveal about the nature of the choral balance and of the vocal scoring that they envisaged as appropriate for their music, and also – by inference from the latter – its sounding pitch.
28
Végh, Mónika. "Antecedents, and Development of the Sacred Choral Concerto in Russia." Studia Universitatis Babeş-Bolyai Musica 65, no. 2 (December 21, 2020): 173–92. http://dx.doi.org/10.24193/subbmusica.2020.2.12.
Full textAbstract:
"Upon dealing with Russian religious choral music of the 18th century, one may clearly recognize the outlines of a unique genre, the duhovny kontsert, or in other words, the genre of the religious choral concerto. The subject is suppletory, since very few people in Hungary have dealt with pre-19th century Russian music, let alone with choral repertoire. In the present study, we may follow up the legalization and development of polyphony in church music – which was strictly monophonic up until the 1500s – and the different types of multivocal hymns. We will also get to know the Russian composers of the 17th and 18th centuries, who contributed to the genre with their own works. We will receive a detailed description about concertante techniques used in European vocal music, and about their appearance in the 18th century Russia, which was unique to a cappella choral concerto. We will also get to know more about the structure and characteristics of the duhovny kontsert, while taking a glance at the historical background. In the final part of the study, we will see how the genre influenced subsequent eras, and how the stylistic marks and techniques appear in the choral oeuvre of Rachmaninoff. Keywords: Russia, 18th century, church music, choral concerto, Bortniansky, Berezovsky"
29
Bowers, Roger. "Aristocratic and Popular Piety in the Patronage of Music in the Fifteenth-century Netherlands." Studies in Church History 28 (1992): 195–224. http://dx.doi.org/10.1017/s0424208400012456.
Full textAbstract:
It has always been recognized that during the fifteenth century the vigorous and affluent commercial towns of the Low Countries served as centres of artistic excellence, especially in respect of painting and of manuscript production and illumination. That the region was no less fertile a generator of practitioners and composers of music—especially of music for the Church—has also long been appreciated. If for present purposes the Low Countries be defined—rather generously, perhaps—as the region coterminous with the compact area covered by the six dioceses of Thérouanne, Arras, Cambrai, Tournai, Liège, and Utrecht (see map), then it was an area if not packed with great cathedrals, yet certainly thickly populated with great collegiate churches, which sustained skilled choirs and offered a good living and high esteem to musicians who composed; the area also sustained a catholic and generous patron and consumer of artistic enterprise of all sorts, sacred and secular music included, namely, the House of the Valois Dukes of Burgundy and its Habsburg successors. From the end of the fourteenth century to the first half of the sixteenth, the region produced church musicians in such numbers that it became the principal area of recruitment for those princes of the south of Europe who were seeking the ablest men available to staff their household chapels. The Avignon popes of the 1380s and 1390s, the dukes of Rimini and Savoy, and the Roman popes of the mid-fifteenth century, and from the 1470s onwards the fiercely competitive dukes of Milan and Ferrara, the popes, cardinals, and bishops of the Curia, the king of Naples, the prominent families and churches of Florence and Venice, all alike recruited from the North; and though many of the ablest, like Ciconia, Dufay, Josquin, Isaac, and Tinctoris, were lured south to spend their lives in the sunshine, many more remained at home to maintain the Low Countries tradition.
30
Zhou, Daping. "The Theoretical Background for the Chinese Composers Piano Music Genre Peculiarities Research." Aspects of Historical Musicology 14, no. 14 (September 15, 2018): 180–206. http://dx.doi.org/10.34064/khnum2-14.13.
Full textAbstract:
Introduction. The given paper is devoted to questions, which make up the dissertation research section upon the genre semantics of the Chinese composers’ solo piano creations. The general theoretic background for the vast amount of the musical artifacts studying is specified in the current section. Theoretical background. In his studying of the Chinese composers’ piano creative work the author follows the research trend, originated by G. Schneerson, Lui Ji, Wei Tinge, Liu Fuan, Zhang Xiaohu, Zhang Qian and others. In particular, the current research is based upon the works by Bu Li, Bian Meng, Wang Ango, Wang Yuhe, Cheng Xu and other authors, devoted to the problem of the European and national music traditions interaction in the Chinese composers’ piano artifacts. The insufficient readiness of this thesis is mentioned. Namely, it is still the point of discussion and analyzing, to what extend and in what quality the genre system of European piano music is mastered by the Chinese composers. It is another point of investigation if their compositions are the result of the surface signs borrowing, taken from the most widely spread European genres or the Chinese composers were able to comprehend the genre semantics profoundly and develop some genres creatively, basing on the national musical tradition. Objectives. The main objective of the current article is the essential theoretical background specification for the Chinese composers’ piano creations genre peculiarities research; in particular, the polygenicity, the borrowed material usage principle, the composer’s genre stylization method. Methods. The task setting and developing is based upon the functional and morphological approaches to the musical genre comprehension, on the terminological analysis of the musical genres and styles understanding, on the upto-date philological and musicological conceptions of composition poetics, artistic genre and stylization method. Results and discussion. The concept of musical genre is defined as the type of the creation or the musical creative activity. Here the category of genre involves not only the formal but also the substantial musical compositions properties, their typical semantics. The musical genre genesis is specified by three factors: 1) the functional creations similarity, the identity of their assignment; 2) the similarity of the conditions of the composition creating and performing; 3) artistic and contextual affinity. The given factors specify the occurance of common musical form properties among several compositions, and these properties are defined as genre style. The composition style properties quite definitely “indicate” some kind of genre “prototype”, and in this sense they are the sign-index of the genre. The typical artisticcontent properties of musical creations and performing are also the index of the genre. These typical properties and designated as genre image (or genre semantics). The genre style and the corresponding images reflect the real type relations of the musical practice phenomena. It enables the composers to use the formal signs of a certain genre as an artistic attribute well recognized by the audience. In the musical genres system, the areas of interactive and independent music are conventionally separated. The first group includes the numerous kinds of every day musical performing, where music interacts with the riot, dance, poetic verbal speech, theatre performance and other types of a person’s artistic activity. Meanwhile, the main and specific function of the independent music is its being the object of artistic perception. The independent music artifacts don’t need any interaction with the expressive means of other arts. The piano music can belong to both spheres. A lot of independent sphere piano music compositions are bear the names of the genres belonging to the folklore, theatre music, church rituals, urban life. We mean such as piano “lullabies”, “ballads”, “minuets”, “waltzes”, “marches”, “arias”, ”love songs” etc. there is still another phenomenon: the piano music pieces, the name of which is not connected with the interactive music genres, are often profoundly connected with them on the levels of the language and artistic text. Quite often, the piano pieces are built on certain composition, borrowed from the sphere of folklore, popular or church music. In all the alike cases we can notice the artistically justified synchronous (non consequent) interaction of several musical genres signs and properties in the form of the definite composition. This phenomenon is characterized as polygenicity. Two main approaches to achieve the polygenre artistic expressive effect are defined: a) the use of the “exterior” (non native, another’s, alien) musical material; b) the genre style characteristic properties reproduction (genre stylization). The given work gives the definitions for the methods of different musical genres properties combination by means of borrowing and of the “exterior” material use in the frames of the original composition: quotations, arrangements, edited versions, fantasies and transcriptions. The genres, originated by these composing methods, are characterized. The essence of the genre stylization method in the Chinese composers’ creations is revealed. It is the reproduction of tonal and compositional peculiarities of the certain traditional Chinese music genre style into the composition text belonging to the European piano music genre system. The wide range of this method implementation is mentioned: from total style imitation to allusion. Conclusions. The existence of the great amount of the piano music compositions in the today’s Chinese musical culture motivates the overall and profound scientific analysis of this phenomenon, in particular, it stimulates the given sphere genre features revelation in both synchronous and diachronic (historic-evolutionary) aspects. The piano music genre sphere researcher needs the clearly formulated, capacious and non-contradictory categories of musical genre, genre style, genre system, genre semantics, as well as of the notions, derivative and connected with them. As it was mentioned by numerous specialists, the Chinese piano music distinctive feature consists in its lasting connection with the national music tradition. The task, set for the musicologists, is to define the nature, the principles, the variants of the interaction between the European piano music genres and styles and the traditional Chinese music genres and styles ( folklore, theatre, popular song). The given article states that the first artistic method, leading to the combination of the European and Chinese traditions in the frames of one composition consists of the composer’s borrowing and using some “alien” material, a fragment of the famous musical creation in his artifact. Thus, using serves as a general notion, embracing a number of certain musical text composing methods, which include quoting, arranging, creating versions, fantasies and transcription. The second artistic approach, leading to European piano music and the Chinese traditional music interaction, consists in the artistic method of stylization. This method implies the reproduction of tonal and compositional peculiarities of the certain traditional Chinese music genre style into the composition text belonging to the European piano music genre system. This method reveals the unlimited possibilities to create the bright vivid effects for genre dialogue, conflicts, interaction, as well as very delicate conceptual modus, allusions, hints, promoting the remarkable enrichment of the compositions genre figurativeness. Basing on the given theoretical background the author is going to analyze the genre-style contents of the seven-volume edition “A century of Piano Solo Works by Chinese Composers”. This content may serve as a working model for the studying of the whole thesaurus of piano music artifacts, created by the Chinese composers.
31
Wetters, Brent. "Allegorical Erasmus: Bruno Maderna's Ritratto di Erasmo." Cambridge Opera Journal 24, no. 2 (July 2012): 159–76. http://dx.doi.org/10.1017/s0954586712000183.
Full textAbstract:
AbstractThis essay aims to find a unifying thread amid the eclectic works of Bruno Maderna, and also to situate his compositional philosophy in relation to his more famous colleagues of the Darmstadt Summer Courses. More than any of the other composers at Darmstadt, Maderna was committed to its ‘project’ and to the values it placed on musical discourse, in spite of the fact that he seemed to abstain from its often-heated polemics. In contrast to many of his colleagues, Maderna was not one to speak at length about his compositions, preferring to express himself through his music. However, one work – his 1969 radio documentary, Ritratto di Erasmo – makes a poignant statement both about his music and the post-war generation as a whole. By championing Erasmus's equivocation, the work reveals something of Maderna's relationship to the arguments at Darmstadt. Just as Erasmus was situated between Luther and the Catholic Church, Maderna seemed to sit silently in the middle, while the more ideologically inclined composers swarmed at the periphery.
32
Mocanu, Daniel. "Religious Chants – The Diversity of Church Hymns Types." Studia Universitatis Babeş-Bolyai Musica 65, no. 2 (December 21, 2020): 193–224. http://dx.doi.org/10.24193/subbmusica.2020.2.13.
Full textAbstract:
"In the Romanian musical space, in the Orthodox Church hymns’ repertoire, there is a great variety of non-liturgical chants intended to be sung in different moments of the liturgy. The moments these chants can be introduced are during the kinonikón, the believers’ communion and the end of the liturgy. Either they are called kinonikón, hymns, Calophonic Hirmos, spiritual or liturgical chants; the religious chants became a part of the Orthodox rite, training the Christians ‘community in the church chant. Having appeared in diverse historical contexts and being written by Byzantine music composers, by priests, by church singers and local liturgical communities, these religious chants have deeply been rooted both in the ancient liturgy ritual, and in the different moments of religious activities, pilgrimages, conferences, spiritual gatherings. Having an extremely accessible melodic line and being constructed on doxological, doctrinarian and moralizing character texts, the religious chants are an efficient means of making the Christian communities more dynamic. Keywords: kinonikón, hymn, religious chants "
33
Getz, Christine. "Simon Boyleau and the Church of the ‘Madonna of Miracles’: Educating and Cultivating the Aristocratic Audience in Post-Tridentine Milan." Journal of the Royal Musical Association 126, no. 2 (2001): 145–68. http://dx.doi.org/10.1093/jrma/126.2.145.
Full textAbstract:
The cappella musicale at Santa Maria presso San Celso in Milan, also known as the church of the ‘Madonna of Miracles’, was originally charged with the performance of individual plainchant Masses on specified feasts, Vespers as a choir daily in the summer and on those specified feasts, and Compline as a choir during Lent. In 1535, however, its duties were expanded to include a High Mass and a Vespers service on the first Sunday of each month. With Carlo Borromeo's ascension to the seat of archbishop of Milan in 1560, the cappella's Vespers service became central to public worship, and attracted foreign visitors as well as the Milanese aristocracy. As a result, public worship services featuring the cappella were expanded to include a Compline service on Saturday evenings. Simon Boyleau, the first documented maestro di cappella at Santa Maria presso San Celso, was a madrigalist familiar to the Milanese aristocracy. His compositions for Santa Maria presso San Celso reflect not only Borromeo's attempts to shape the Milanese liturgical style according to Tridentine aims, but also Borromeo's desire to spiritualize and theologically educate the Milanese aristocracy. Boyleau's tenure at Santa Maria presso San Celso, which featured the cultivation of sacred and secular audiences alike, defined the activities of the church's composers for the next 50 years.
34
Scurtu, Codruț-Dumitru. "Aspects of the Paternity of Metropolitan Iosif Naniescu’s Liturgical Chant (1818-1902)." Artes. Journal of Musicology 17, no. 1 (January 1, 2018): 74–88. http://dx.doi.org/10.2478/ajm-2018-0003.
Full textAbstract:
Abstract The Romanian Orthodox Church in the 19th century and the first half of the 20th century had a valuable generation of hierarchs protopsalts, composers, translators and promoters of the psaltic music of the Byzantine tradition. From this exceptional generation, Iosif Naniescu is the most valuable composer and interpreter of the 19th century psaltic music. By his rich musical work, Metropolitan Iosif stands out as a reference point for the composition and translation of Greek psaltic chanting. Thanks to the original compositions and translations from the old music notation system, Iosif Naniescu may be included among the promoters of the Christian music notation system in our country alongside Macarie the Monk (with whom he would collaborate), Anton Pann (with whom he bound a close friendship between 1839-1854), and Dimitrie Suceveanu (whom he promoted as a protopsalter of Moldavia). The quality of his performance is highlighted by the countless written testimonies over time. Iosif Naniescu shows a special talent and zeal in his widespread work of over 100 musical manuscripts (stored in our country and in the Holy Mountain of Athos); he is also acknowledged for the Psalms of Time, which he copied in anthologies besides his own chants. Therefore, the present article comes to assert the origins of his chants and pays tribute to classical music of Byzantine tradition.
35
Palić-Jelavić, Rozina. "Mise Ferde Wiesnera Livadića - O 220. obljetnici rođenja i 140. obljetnici skladateljeve smrti." Nova prisutnost XVII, no. 2 (July 9, 2019): 285. http://dx.doi.org/10.31192/np.17.2.3.
Full textAbstract:
Through his compositional contributions, Ferdo Wiesner Livadić enriched the Croatian (sacral) musical creativity of the age of Romanticism, realizing – alongside thirty church/sacral »small form« pieces – also one mass in Latin (Missa in C), and one in Croatian, with the title (Missa croatica pastoralis) as well as the titles of its parts/movements in Latin. By observing the autographical scores of the two Livadić’s masses, certain reflections regarding their similarities and differences had resulted; first of all, in terms of textual and language base, composition structure, performers’ ensamble, composing procedures and use of musical expression elements, their purpose, and finally, their artistic range and significance. Created at the time of predominance of small, chamber music forms, especially solo songs, piano miniatures and reveilles, Livadić’s masses, among a multitude of works of the composers of the time, and especially within the Croatian church musical heritage, mean the continuity of a multi-Century tradition of that music genre. While Missa croatica pastoralis is related to the pastoral (folk) one voice masses with the organ accompaniment (with inserted text/extensions of the Kajkavian dialect), the concerto vocal-orchestral Missa in C, with its musical features and its base on the international music vocabulary, manifests a compound of Classicist simplicity and early Romantic lyricism, representing the essence of Livadić’s creativity in the area of sacral music.
36
Peno, Vesna. "The state of research on church chant in medieval Serbia." Muzikologija, no. 16 (2014): 131–54. http://dx.doi.org/10.2298/muz1416131p.
Full textAbstract:
The Byzantine-musicological studies in Serbia during the last few decades have been at an unsatisfactory level. The fact that Serbian musicologists have not exhibited much interest in exploring this research area could be somewhat justified by the fact that its scope for new studies might seem limited. The efforts aimed towards reconstructing and ?resounding? the medieval liturgical melodies based on the anagogic sources (the primary sources - notated manuscripts are very deficient) seems, at first glance, discouraging, even futile. Nevertheless, the conditions for systematic research do exist, all the more because the current knowledge on music paleography, rhythmic and scale characteristics of Byzantine church chant has considerably changed the previous inquiry that had been limited to a few, although very precious musical pieces of only three known Serbian fifteenth-century composers - Ishaia, Nikola and Stefan. After a brief account on the topics and issues that have, until now, been in the scholarlyfocus, I draw attention to what has been done and what is currently underway in the research on Serbian medieval chant, while also indicating the areas that could be of greater interest for future explorations. I pay special critical attention to certain conclusions and methodological methods applied to the notated manuscripts that deal with liturgical music practice in medieval Serbia. According to some new findings in the field of Byzantine musicology, a new critical reading of available sources is necessary. Becoming acquainted with the earlier false approaches and conclusions made in haste and without particular evidence could be of significant help and serve as an important impulse for young researchers to get involved with explorations of Serbian music past.
37
Melita, Milin. "A composer’s inner biography a sketch for the study of influences in Ljubica Maric’s oeuvre." Muzikologija, no. 4 (2004): 61–82. http://dx.doi.org/10.2298/muz0404061m.
Full textAbstract:
Attempting to investigate works of music through frank examination of possible influences is a delicate thing, sometimes maybe dangerous - as has been suggested by Jonathan Cross in his book, The Stravinsky Legacy. While the originality of a composer may appear to be threatened with such types of critique, for musicologists it is important to draw upon a deeper appreciation for how a composer searched for his/her own creative voice. The music of Ljubica Maric (1909-2003), one of the most important Serbian composers of the 20th century, has been chosen to demonstrate how composers need different influences during different phases of their maturation and how they deeply integrate them in order to create an individual utterance. Ljubica Maric first studied composition with Josip Slavenski at the Belgrade Music School (1925-29), and continued her studies with Josef Suk at the Master School of the Prague Conservatory (1929-32) where she obtained her diploma. Finally, she took Alois H?ba?s course in quarter-tone music at the same institution from 1936 to 1937. The works she composed during the 1930?s were characterized by a radical will to break ties with traditional, mainly romantic music, so she chose to be influenced by the free atonal pre-dodecaphonic works of Arnold Schoenberg. Following World War II, she introduced some changes of expression that were more in keeping with links from the past. Her music became tonally stabilized, and thematic-motivational developments were rediscovered, resulting in an expression that became milder. But the changes need not necessarily be linked exclusively to the post-war climate of socialist realism. Rather, the previous style may have met up with some type of impasse - the sort that confounds or ultimately transforms an artist. For Ljubica Maric, however, it appears she was never truly satisfied with her first post-war works (1945-1950). What is certain is that she composed nothing during the several years that preceded her first masterpiece, the cantata The Songs of Space (1956). It is however worth examining whether or not they were really "dry years". It is certain that for Ljubica Maric, they were fresh discoveries of Serbian traditional singing, both folk and church, poetic and artistic treasures of the Middle Ages - but she also revived earlier experiences (from the pre-war decade) that she had rejected at the time, mainly the music of Stravinsky, Bart?k and Slavenski. Although those influences can be detected in the score of The Songs of Space, the work has a strong individual imprint, an identity of its own. In the works that followed, The Passacaglia for orchestra and in several compositions belonging to the cycle Musica octoicha (Octoicha 1, The Byzantine Concerto, Ostinato super thema octoicha, The Threshold of Dreams) original traits of Ljubica Maric?s poetics became even more pronounced. The last works that she produced (in the 1980?s and 1990?s) are all for instrumental soloists or chamber ensembles. They continue with, and refine the main characteristics of the earlier ones. Ljubica Maric?s evolvement thus presents a search for originality of expression that was reached only after a process of selective assimilation and creative transformation of tradition had been fulfilled - but not until any "anxiety of influences" had been abandoned. It has been shown that Ljubica Maric, like other artists needed to be ready to be influenced, in order to absorb such influences in a creative way.
38
Morucci, Valerio. "Cardinals' Patronage and the Era of Tridentine Reforms: Giulio Feltro della Rovere as Protector of Sacred Music." Journal of Musicology 29, no. 3 (2012): 262–91. http://dx.doi.org/10.1525/jm.2012.29.3.262.
Full textAbstract:
In the history of the Catholic Church, cardinals have exercised a degree of influence almost as vital as that of the pope himself. Standing at the summit of the pontifical administrative system, they typically held a dual role as papal and courtly sovereigns and also served as the pope's electors and main counselors. To date, however, their substantive role in the patronage of sacred music in sixteenth-century Italy has attracted comparatively little musicological attention, largely because the familial archives of cardinals are more difficult to locate and less likely to be catalogued than those of kings, dukes, and popes. Newly discovered correspondence and musical sources serve to establish the significance of Cardinal Giulio Feltro della Rovere as a patron of sacred music. The letters addressed to Giulio Feltro provide new information on the musical careers of Costanzo Porta and other composers working under the cardinal's ecclesiastical sway. These letters also contribute to our understanding of mid-sixteenth-century printing practices and provide concrete evidence of the influence of the Council of Trent on sacred music.
39
Sîrbu, Adrian. "The “spirit” of the old communion chants." Artes. Journal of Musicology 17, no. 1 (January 1, 2018): 1–23. http://dx.doi.org/10.2478/ajm-2018-0001.
Full textAbstract:
Abstract Byzantine music is the chanted prayer of the Orthodox Church left to us as a spiritual legacy by the holy masters of hymnography and hymnology ever since the early centuries. This music serves a precise purpose, i.e. to enhance the mood of prayer and to lift man closer to God. The Holy Liturgy, the mystical centre and the reference point of a man’s entire existence, represents man’s private meeting and communion with Christ, and the moment of this meeting is steeped in an atmosphere of meditation and inwardness created by a series of ample, slow, and vocalization-rich chants, called koinonika. It is a moment of ultimate inner appeasement and preparation. Early composers managed to capture this meditation effect in their koinonika, both through their compositional techniques and, especially, through an inner state of grace. However, in the 19th century, two phenomena became apparent: on the one hand, some of the new composers no longer succeeded in attaining the same ethos as the old masters, and, on the other hand (particularly from Ioan Popescu-Pasărea on), the music tastes of the time caused these ample chants to be replaced with simpler melodies, which, often, were even harmonized. This study has a threefold aim: first, it reasserts the fundamental role played by the koinonikon in the Holy Liturgy, by arguments that underline the ancientness of this practice as well as its survival in other Orthodox areas (such as Mount Athos and Greece). Second, the paper signals the publication, next year, of the first Romanian collection of koinonika signed by Byzantine and post-Byzantine composers (13th-19th centuries). Third, our study aims to show that these ancient chants have a special ethos, representing melodic as well as aesthetic archetypes and, par excellence, the true Classicism of Byzantine melos.
40
Anufrieva, N. I., and T. A. Lomakina. "Avant-Garde Appearance of Russian Folklore in the Vocal and Instrumental Works of Composers of the Second Half of the ХХth Century." Uchenye Zapiski RGSU 19, no. 3 (September 30, 2020): 137–44. http://dx.doi.org/10.17922/2071-5323-2020-19-3-137-144.
Full textAbstract:
in the second half of the twentieth century, when the avant-garde proposed truly revolutionary principles for organizing the sound environment, not only the treasures of ancient Russian church music were rediscovered, but also the interest in Russian spiritual culture as a whole, including musical folklore, significantly increased. Russian society at the end of the century was engulfed in disbelief, disappointment, fatigue. Hence there are images of the “decaying” world, the end of the world. The apocalyptic situation manifested itself not only in the fire of civil wars, but also in the feeling of disharmony of people with themselves and with others. As a result, domestic culture began to return to the fold of universal human values, eternal problems and traditional ideas about peace and good. This article considers the basic principles of the implementation of musical folklore in the vocal and instrumental works of domestic avant-garde composers of the second half of the twentieth century. It is noted that neo-folklorism, which arose in domestic music in the 1980–1990s in connection with the idea of national revival, through the semantics of rite, cult archaic, means of folk musical language, strengthened the Russian roots of domestic culture and strengthened the national philosophical heritage embedded in folk music.
41
Drew, David. "Killmayer Fragments (a birthday offering)." Tempo, no. 221 (July 2002): 34–36. http://dx.doi.org/10.1017/s0040298200015655.
Full textAbstract:
Berlin, May 2002: around a wooden table in a pleasantly overgrown garden, friends and neighbours had been discussing with an English visitor some recent and imminent events — Blair's 50-minute interview on prime-time German TV, George W. Bush's coming visit, the World Cup, and so forth. The conversation turned to Berlin and the performing arts — the deficits, the new appointments, the expected disappointments, and the prospects for next season. G., the conductor of an enterprising church choir, spoke of his next autumn festival and the one to follow. There were plans for an Anglo-German festival, sensibly exploiting official civic partnerships. Given the musical interests of almost everyone present, a surprising number of English composers, from Dunstable onwards, proved unfamiliar to all but the conductor and the visitor from abroad. It was already dusk, and H. and B., the hosts, suggested a move indoors, where names and dates could be checked in the umpteen volumes of their 1970 edition of Brockhaus.
42
Is Natonis, Rolfi Junyanto. "Strategi Pengelolaan Pusat Musik Liturgi Yogyakarta." JURNAL TATA KELOLA SENI 2, no. 2 (December 21, 2017): 66–80. http://dx.doi.org/10.24821/jtks.v2i2.1852.
Full textAbstract:
Dalam penelitian ini menggunakan metode deskriptif kualitatif. Langkah yang digunakanyaitu melakukan analisis data dan analisis SWOT. Hasil penelitian pertama, berdasarkan matrik IE dalam strategi PML Yogyakarta yang digunakan pada pengelolaan musik liturgiberada pada posisi V yaitu hold and maintaind, (pertahankan dan pelihara). Strategi umumyang dipakai adalah menjaga dan mempertahankan posisi internal yaitu memiliki jaringankerja sama dengan komponis-komponis gereja lokal dalam menjalankan lokakarya mengenai musik liturgi yang selama ini sudah diraih. Kedua berdasarkan kuadran analisis SWOTpengelolaan PML Yogyakarta menunjukkan posisinya berada pada kuadran III. Stability,yaitu suatu lembaga menghadapi peluang pasar yang sangat besar, tetapi dilain pihakmenghadapi beberapa kendala dalam internal seperti regenerasi yang belum memadaisehingga masih bergantung pada figur pendiri, keterbatasan tenaga pengelola baik dari segikuantitas maupun kualitas, dan kegiatan lokakarya belum menjangkau semua budaya yang ada di nusantara. Ketiga berdasarkan analisis SWOT strategi umum yang diperoleh yaituadalah penetrasi pasar dan pengembangan produk. Posisi tersebut mengarah pada menambah karya musik atau nyanyian nusantara dalam musik liturgi dan memberikan penataran dalamsetiap tahun di gereja-gereja Katolik yang belum memahami tentang musik liturgi dalaminkulturasi dan memberikan pengetahuan dan penerjemah kepada pengelola sehingga cukup memadai. In this research using qualitative descriptive method, The step used is doing data analysis and SWOT analysis. The first result of the research, based on the matrix of IE in PML Yogyakarta strategy used in the management of liturgical music is in position V that is hold and maintaind. General strategy used is to maintain and maintain internal position that has a network of cooperation with composers the local church in running a workshop on liturgical music that has been achieved. The second is based on quadrant of SWOT analysis of PML Yogyakarta management showing its position is in quadrant III Stability, that is an institution facing huge market opportunity, but on the other hand facing some internal constraints such as regeneration that is not enough so that still depends on founder figure, both in terms of quantity and quality, and workshop activities have not yet reached all the cultures in the archipelago. Third based on the SWOT analysis the general strategies obtained are market penetration and product development. The position leads to; adding musical works or chants of the archipelago to liturgical music and giving up in every year catholic churches that have not understood the liturgical music in inculturation and providing knowledge and translators to the manager so that it is sufficient.
43
Ursic, Elizabeth. "Sonic Metaphors: Music, Sound, and Ecofeminist Theology." Feminist Theology 29, no. 3 (May 2021): 247–63. http://dx.doi.org/10.1177/09667350211000606.
Full textAbstract:
This article explores the relationship between music and ecofeminist theology and investigates how music and sound can advance the development of ecofeminist thought. On a physical level, the act of breathing connects humankind with the earth’s atmosphere and the element of air produces music and sound. On a theological level, traditional church teachings about the power and danger of music have reflected similar warnings about women and nature. Ecofeminist theologian Sally McFague made a persuasive case for metaphorical theology that supported the arts being included in theological development. Religious Studies scholar Heidi Epstein engaged McFague’s metaphorical theology to develop a feminist theology of music and featured female composers including Hildegard of Bingen. I propose that metaphorical theology and music can also connect through the development of sonic metaphors. Sonic metaphors are created with pitch, rhythm, and sound. While most metaphors rely on the eyes to process written text and visual art, sonic metaphors are processed through the ears and offer different pathways for cognition. Sonic metaphors have been underutilized in theology and they offer potential for exploring theological concepts that can be challenging to comprehend through textual or visual means. These metaphors are particularly applicable for developing ecofeminist theology because sound and music can connect our bodies with nature in illuminating ways. I include examples from my own musical background, and I offer suggestions for non-musicians and ecofeminist theologians who want to incorporate sonic metaphors into their own creative theological reflection.
44
GORDON-SEIFERT, CATHERINE. "From Impurity to Piety: Mid 17th-Century French Devotional Airs and the Spiritual Conversion of Women." Journal of Musicology 22, no. 2 (2005): 268–91. http://dx.doi.org/10.1525/jm.2005.22.2.268.
Full textAbstract:
ABSTRACT With his three books of airs de déévotion (1656, 1658, 1662), Father Franççois Berthod offered singers the best of two worlds: newly-written sacred texts set to preexisting love songs by prominent French composers. In his dedications, he indicates that his parodies were written for women, enabling them to sing passionate melodies while maintaining their ““modesty, piety, and virtue.”” Inspired by the adopted musical settings, Berthod retained the provocative language of the original texts but directed expressions of concupiscent love toward Jesus in lieu of mortal man. Drawing on church documents, devotional treatises, and introductions to sources of sacred music, it can be shown how Berthod's devotional airs——a repertory virtually ignored by scholars——were part of a Catholic campaign to convert female aristocrats from a life of frivolity and immorality to one of religious devotion. This study examines Berthod's choice of airs, his organization of topics, and his parodic procedures as representations of religious ““conversions.”” Also addressed is the debate surrounding his textual transformations, for some questioned whether women could enter into the spirit of the devotional text without thinking about its ““sinful”” version. The airs, in fact, embody a central, yet controversial, interpretation of post-Tridentine doctrine: In order to know what is good one must know what is not. Ultimately this study reveals that Church leaders believed that by singing airs de déévotion, a woman, even if married with children, would transcend worldly desire, fantasize amorous conversations with Jesus, and express her love for him ““as her true husband.””
45
Lajic-Mihajlovic, Danka. "Audio collection in the SASA Institute of Musicology." Muzikologija, no. 10 (2010): 141–51. http://dx.doi.org/10.2298/muz1010141l.
Full textAbstract:
The paper is relating to audio collection of the Institute of Musicology SASA as extremely important part of this institution?s fund. The collection comprises of valuable sound materials, especially significant collections of fieldwork recordings of traditional folk and church music, as also recordings of pieces of the 19th and 20th century Serbian composers. Information on sound carriers, methodologies and circumstances in which the recordings have been made, their preservation and further treatment with modern technologies, are a part of ethnomusicological and musicological histories in Serbia. According to number of sound recordings, diachronical dimensions that encompass, geographical areas and genre diversity, this collection is one of the most important sound collections of scientific profile in Serbia.
46
Peno, Vesna. "Bilingual neume collections of the late middle ages - a new view at the well-known music sources." Zbornik radova Vizantoloskog instituta, no. 54 (2017): 279–301. http://dx.doi.org/10.2298/zrvi1754279p.
Full textAbstract:
The long-term process of the byzantinization of Serbian culture and art, intensified in the framework of complex political relations at the beginning of the 15th century, is testified, among others, by the preserved bilingual Greek-Slavonic musical manuscripts. As the primary sources in the reconstruction of the Serbian church chanting art in the late Middle Ages, but also the Byzantine-Serbian musical connections, the neum manuscripts unambiguously confirm the existence of the bilingual worship practice at the time of Despotovina Serbia. The long-held views on the dated two neum anthologies from the Great Lavra (E 108) and the National Library of Greece (EVE 928), their scribes, composers and songs in this paper are critically examined for the first time.
47
Гуральна Світлана Степанівна. "ТЕНДЕНЦІЙНІ НАПРЯМКИ РОЗВИТКУ ХОРОВОЇ ЛІТУРГІЙНОЇ ПРАКТИКИ В ГАЛИЧИНІ КІНЦЯ ХІХ ‒ ПЕРШОЇ ПОЛОВИНИ ХХ СТОЛІТЬ." World Science, no. 9(37) (September 30, 2018): 80–84. http://dx.doi.org/10.31435/rsglobal_ws/30092018/6142.
Full textAbstract:
The article highlights trends in the development of choral liturgical practice in Galicia at the end of the nineteenth and the first half of the 20th century, which were formed on the basis of governmental innovations in the system of education and cathedral and church changes in Western Ukrainian lands. In this, the active role of numerous spiritual and secular choral ensembles had played an important role. At the same time, certain influence were played by touring groups, which, with the spiritual programs of works of the Dnieper-Dnieper composers, considerably deepened the evaluation criteria as the work of the Galician authors as well as the performing level of creative groups. All this testified to the need of Ukrainians in the spiritual cultural and artistic life, about comprehension of the essence of the ritual and chorister repertoire and the development of the national style of choral music. Confirmation of these processes was the spiritual choral heritage of the Galician composers of the late nineteenth and the first half of the twentieth century, represented in a wide genre variety. Thus, the article outlines the traditional and original author's approaches to the creation of liturgical music within the bounds of the statutory ritual system, the concept of «samolivka» and «jerusalimka» is illustrative for this period.
48
Petrescu, Cezara. "The last lieder of Theodor Grigoriu. Stylistic and interpretive aspects." Artes. Journal of Musicology 20, no. 1 (March 1, 2019): 176–98. http://dx.doi.org/10.2478/ajm-2019-0009.
Full textAbstract:
Abstract Theodor Grigoriu, a reference figure for the XXth century Romanian music, as a senior of the post-enescian generation of composers, with a moderately modern attitude towards composing, had explored the expresive resources of the human voice in the vocal-symphonic and vocal-chamber genres. Although, from a quantitative point of view, his voice and piano works are not too numerous and the vocal-chamber genre had not been a constant focus of the composer, lied remains one of the most representative areas of his entire creation, marked by an accomplished literary taste and harmoniously neighboured by the halo of poetry. The lied had marked Theodor Grigoriu’s professional existence, beginning with the first childhood experiments which proved decisive for his future career, up to the inconstant achievements of his creative maturity. Although approached in a non-consistent manner, the diversity, mastery of composition and the abutment to works from a more ample genre to which he resonates and configures genuine “creation laboratories”, the voice and piano cycles of works represent what can truthfully be called lied creation. Letter to birds on words by St. Francisc of Assisi (2004) and The iconographer – The poem of a church painter (2011) on words of a patriarchal, novel text with no poetic aspirations, are the last lieder of Theodor Grigoriu, published posthumously. As a binding of music and poetry into a one poethico-musical universe, they are an exponent of accumulations and transformations of musical language, spectacular compositions, of paramount originality, which harmoniously complete the spiraled path of the genre in the context of the composer’s entire creation.
49
Bailey, Candace. "Keyboard Music in the Hands of Edward Lowe and Richard Goodson I: Oxford, Christ Church Mus. 1176 and Mus. 1177." Royal Musical Association Research Chronicle 32 (1999): 119–35. http://dx.doi.org/10.1080/14723808.1999.10540986.
Full textAbstract:
The circumstances surrounding the compilation of many seventeenth-century English keyboard manuscripts remain unknown. The most concrete information exists for the early-seventeenth-century repertory, and scholars have also identified several copyists from sources dating from the end of the century. Without considering the question of repertory, the focus on the earlier manuscripts can be explained in part for the following reasons. A few volumes are associated in some way or another with famous composers (for example, Thomas Tomkins and his autograph Conservatoire National de Musique (in Bibliothèque Nationale), Paris, (F-Pc) MS Rés. 1122), and others are noteworthy for their expansive contents (Fitzwilham Museum, Cambridge MS Mu 128, the famous ‘Fitzwilliam Virginal Book‘). Others are well known because their copyists are familiar personalities, such as British Library, London (Lbl) RM MS 23.1.4 and F-Pc MS Rés. 1185—both connected with Benjamin Cosyn, organist of Dulwich College and conspicuous for his knowledge of John Bull's music. However, the copyists of most mid-century keyboard manuscripts remain unidentified. Concrete information concerning the copyists of a few sources exists, but most identified copyists are unknown men or women—keyboard music in the hand of a prominent musician is quite rare.
50
WATHEY, ANDREW. "More on a friend of Philippe de Vitry: Johannes Rufi de CrucealiasJean de Savoie." Plainsong and Medieval Music 28, no. 1 (April 2019): 29–42. http://dx.doi.org/10.1017/s0961137118000219.
Full textAbstract:
AbstractWho was Jean de Savoie, the clerk with whom the composers Jean Campion and Philippe de Vitry penned the jeu-partiUlixea fulgensin 1350? This article uses Jean's hitherto unnoticed will and foundations at the church of Saint-Benoît-le-Bestourné, Paris, with other documentation, to bring together Jean's two identities in a unified biography (including a new date for his death, in 1354); to illustrate the close parallels between his own career and that of Philippe de Vitry, and to map the scope of opportunities for contact between them in and around the French royal court from the early 1320s onwards. Jean was also an artist and illustrator, and his career as one of the more prominent cartoonists of Philippe VI, king of France, throws light on potential contact with Vitry via the adoption by Louis I de Bourbon of the hitherto largely royal practice of charter illustration. In addition the properties acquired to support two chaplaincies endowed by Jean at Saint-Benoît demonstrate the extent to which he was professionally embedded in a network of royal councillors working in and around the Parlement in the 1330–50s, in which Vitry was also active. Also identified is a house acquired at Saint-Benoît by Gervès du Bus, author of the Roman de Fauvel.