Posts Tagged ‘Music: Theory’
Composer Biography—Leonin (fl c1150-c1201)
The Englishman known as Anonymous IV (nothing is known about him, not even his name) published an eponymous treatise in 1285 that told of two musicians creating polyphony for the Cathedral of Notre Dame in Paris: Leoninus and Perotinus. Latinized to sound more Catholic and snooty, their names were actually Leo and Pierre, but they were commonly known by their diminutive names, Leonin and Perotin (1160-1225, biography to come). If you’ve heard much Medieval polyphony, you’ve either heard their work or you’ve heard music that evolved from their work. It’s hard to talk about them separately, but I’m going to give it a try.
Leonin may have been the first composer to use the rhythmic modes, and he also possibly invented a notation system for them. You can learn more about rhythmic modes here: Musical Modes, Part 2: Rhythmic Modes.
Leonin served at the Cathedral of Paris in many capacities, beginning in the 1150s, before the building that stands there now was even begun (construction of Notre Dame started in 1163). Anonymous IV refers to Leonin as a “master,” which means that he held a Masters of Arts degree from the school that would become the University of Paris (in 1200).
Nothing at all is known about his childhood or family. He turns up at Notre Dame in the 1150s, and we can guess that, because he was a canon and a priest, he was around 30 at the time. He was also affiliated with the monastery of St. Victor, also in Paris. This is the same abbey where Peter Abelard (1079-1142) lectured before his unfortunate love affair with Heloise and ensuing castration in 1116 or 1117.
At any rate, Leonin was a poet who paraphrased the first eight books of the Bible in verse, and he did the same for several shorter works as well.
Anonymous IV called Leonin an excellent organist (meaning a singer or composer of organum rather than a keyboard player) and credits him with compiling a Magnus liber organi (“Great book of Polyphony”). The collection contained two-voice settings of the solo portions of the responsorial chants (Graduals, Alleluias, and Office Responsories) for the major feasts of the year. Elaborating the chants like this, showing the whole year’s music, was a vision as grand as that of the architects who designed Notre Dame Cathedral.
Leonin didn’t collect all that music alone, despite the suggestion by Anonymous IV that he did. At the very least, Leonin was a leading driver of the project, but it’s doubtful that any one person could have accomplished the deed. The original collection didn’t survive, and it isn’t certain whether there was music notation (as we know it) available for use at the time, so it may have been a collection of poems with some sort of code or annotation for how the music sounded. The repertory survives in two later manuscripts, in Wolfenbüttel, Germany and Florence, Italy. There’s no way to know how much of the music or poetry was actually written by Leonin, though.
Although the documentation is missing, Leonin was probably the composer who developed the contrast between melismatic plainchant writing (without rhythm or measurement) and discant (somewhat rhythmic) in two-part organa for Graduals and Alleluias, and in processional Office Responsories, that often proceeded from one style to the other. It was Leonin who developed the pattern of a slow plainchant-like melody in the tenor line (now called cantus firmus) that provides a foundation for an upper voice to affect runs and melodic sequences against. This dancing upper voice, called the duplum, demanded a new kind of documentation for the aforementioned rhythmic modes so that things would line up nicely and everyone could finish at the same time.
Leonin’s settings are impressive in their length, but they’re still shorter than those set by Perotin, who may have been his student. Many were recycled tunes, and because there are many variations on a theme that survive into today’s chant, it seems likely that a lot of music was transmitted orally and that musicians felt free to interpret, add, or change as they felt inclined. Building from a familiar foundation is a good way to go when you’ve got lots of people trying to memorize something.
Most music of the time was unison—monophony. Two discrete voices were a novelty in the 12th century, and it was Leonin who first documented the rules for this new form of music, now called polyphony, that would ultimately evolve into the chords and complex rhythms that we know today.
One of Leonin’s pieces, Viderunt omnes, was documented by Anonymous IV. It’s also in both the Wolfenbüttel manuscript and the Florence manuscript. It uses two voices and features two different styles of polyphony: organum and discant. The organum set one or two notes in the upper voice for every single note in the lower voice. The discant style is note-for-note in both parts, parallel melodies in synchronized rhythm. The intonation of the respond and most of the verse were sung polyphonically, probably by solo voices and the rest was sung in unison by the choir. In Viderunt omnes, all three styles (plainchant, organum, and discant) are on display.
The melismatic portions of Gregorian chant (the parts with multiple notes on a single syllable) is extracted to provide separate pieces, with the original note values of the chant slowed down, and the organum or discant in the upper part moving faster and superimposed against it. This is called clausulae and Is an element of organum.
Between 1150 and 1175, Leonin provided two-part organa for all of the Responsorial chants on major feasts, Responsories and their verses for Vespers and Matins, and the Graduals and Alleluias for Mass. His plan to write them all was subsequently rivaled only by the somewhat smaller cycle of three-part organa by Perotin (1160-1225, biography to come), and by the phenomenal publications of Heinrich Isaac (c1450-1517) in the 16th century and William Byrd (1543-1623) in the 17th. Leonin’s new style of music was widely accepted across Europe.
Leonin’s Magnus Liber includes 13 pieces to be used for the Hours (Vespers, Compline, etc.) and 33 works for the Mass. Both sections begin with works for Christmas and continue into the liturgical year, providing not only items for the major feast days, but also works for various other occasions. The emphasis on the material for the Hours is placed on various Processional Responsories, and those from the Mass stress the Gradual and the Alleluia, the two chants already singled out as especially suitable for polyphonic treatment due to their soloistic character. All of the works in the Magnus Liber are for two voices and reflect the division into the two styles of organum and discantus.
These early motets (using the term loosely) were the first to put text to the melismatic upper voice of a clausulae—previously, the text was only written below the longer, slower tenor part. This important innovation was accompanied by a notational change from modal notation to syllabic notation for the upper voice or parts. Syllabic block notes took four forms: syllabic (simple conductus), duplum (organa dupla of the early Leonin period), modal (organa and clausulae of the Perotin period), and motet (the earliest motets). For the most part, this is too heavily technical for this biography, but maybe one day I’ll write a blog post on the subject. If you want to read more about music notation from the period, check out The History of Music Notation.
Some theorists think that Leonin derived the six rhythmic modes from his study of St. Augustine’s De musica, a treatise on metrics. He writes of three “long” notes tied together by a ligature and followed by three sets of two “short” notes—essentially each of the first three notes divided equally in two. The pattern evolves into sets of three counts, a long note being roughly equivalent to two short notes, so that the pattern of long-short-long-short can be counted out as six beats (in the modern sense of 6/8).
Leonin contributed a masterly use of flexible and variable rhythms, nearly always limited to the first rhythmic mode, which alternates long and short notes, with a lilt much like today’s 6/8 pattern. He breaks up the long and short notes into lesser values (called copulae, or links, by theorists of the day), which foreshadows what would come in the Baroque era (1600-1750) but baffled historians because contemporary theorists described them as being “between discant and organum and having the character of both.” That’s not very helpful, really. It’s like saying it’s a color that lies between navy blue and cyan.
Although Leonin played with melismas, they were short, only rarely containing a melodic leap larger than a third. They often contain glissando-like passages running through a whole octave or even more. Leonin’s melodic curve is broader than Perotin’s, which tend toward squarer rhythms and short motives. You’ll meet Perotin in my next post.
Nothing is known about where Leonin is buried, what he died of, or when. We can probably assume that he’s somewhere in Paris, as he spent very little time away from there. At least, he spent little time away that we know about.
Sources:
“A History of Western Music,” by J. Peter Burkholder, Donald Jay Grout, and Claude V. Palisca. W.W. Norton & Co., New York, 2010.
“The Norton/Grove Concise Encyclopedia of Music,” edited by Stanley Sadie. W.W. Norton & Co., New York, 1994.
“The Encyclopedia of Music,” by Max Wade-Matthews and Wendy Thompson. Anness Publishing, Ltd., Wigston, 2012.
“The Concise Oxford History of Music,” by Gerald Abraham. Oxford University Press, Oxford, 1979.
“Harvard Concise Dictionary of Music,” by Don Michael Randel. Belknap Press of Harvard University, Cambridge, 1978.
“A Dictionary of Early Music, from the Troubadours to Monteverdi,” by Jerome and Elizabeth Roche. Oxford University Press, New York 1981.
“The Pelican History of Music, Volume 1: Ancient Forms to Polyphony,” edited by Denis Stevens and Alec Robertson. Penguin Books, Baltimore, 1960.
“Music in the Medieval World,” by Albert Seay. Prentice-Hall, Inc., Englewood Cliffs, 1965.
“The Notation of Polyphonic Music, 900-1600,” by Willi Apel. The Mediaevel Academy of America, Cambridge, 1961.
“Medieval Music,” by Richard Hoppin. W.W. Norton & Co., New York, 1998.
“Music in the Middle Ages,” by Gustave Reese. W.W. Norton & Co., New York, 1940.
“Companion to Medieval & Renaissance Music,” edited by Tess Knighton and David Fallows. University of California Press at Berkeley, Berkeley, 1997.
The Sound of a Culture
I work with a writer whose native language is Turkish. Turkish couldn’t be further from English as far as structure goes—Turkish is agglutinative, meaning that important bits are added to the beginning or end of words where other languages use separate words to provide the same information, like prepositions, articles, or gender tags. This difference in structure creates a certain uncomfortable formality when a Turkish-speaker writes in English.
A rigidly structured language like Turkish doesn’t leave a lot of room for slang or new words, and so it has to borrow from other languages to add new words. English is considerably less pure in its origins. English allows for many permutations and variations—multiple synonyms, oodles of ways to say the same thing, umpteen options for personal variation.
Thinking about the various languages and their structures got me thinking about how the language reflects the culture. And then I took it another step, and thought about how that culture is reflected in the music.
For instance, if you took away all the flourishes, trills, and bent notes in Turkish folk music, it could easily be Chinese or African. It’s the flourishes and the personalization of the music that make it distinctively Turkish.
I’m a lover of chant from all cultures, and there are also profound differences in chant from different regions.
- Gregorian chant (Western Europe from 100 CE to the present) is angular, regular in note length, syllabic, and narrow in range.
- Byzantine chant (Greece, Russia, and the Balkans from 800 CE to the present) is floral, filled with ornamentation, and with range limited only by the performer’s skills.
- Arabic chant (the Middle East, including Israel, Egypt, and northern Africa) is floral, pentatonic (using five notes rather than eight for a scale), and rhythmically driven.
- North American chant (the original indigenous people) is rhythmic, very narrow in range, usually pentatonic, occasionally quite high in pitch, and usually repetitive or cyclical. (Many North American languages are polysynthetic, agglutination’s near cousin. Perhaps that’s a clue!)
- South Seas and Polynesia (including Hawai’i) is rhythmic, very narrow in range, and tells a story. It often has an accompanying dance.
- Asian chant (including China, Japan, Korea, and Vietnam) is pentatonic, has specific sections reserved for ornamentation, and plays with overtones as an important aspect.
- Carnaic chant (Indian, such as Kirtan) is repetitive, narrow in range, and leaves plenty of room for improvisation.
There are other forms of chant, of course. I itemized these few so you can see the similarities and the differences. The subject of this article is not chant, though; it’s about cultural influences on music as a reflection of language. Chant is simply the earliest form of music. I think that later forms make these cultural/language differences even more apparent.
Let’s look at German music from the Baroque period—Bach or Telemann will do nicely. German is very structured, very specifically organized (so much so that you can provide only the definite articles in the correct order, leave the nouns implied, and have a perfectly acceptable sentence), and although new words are adopted, they have to conform to the established order of spelling, case endings, and gender. German Baroque music does exactly this same thing. There are themes that are developed and repeated, there are rules of organization and structure, and there’s a certain happy predictability to the music. (I don’t mean that it’s formulaic, although that can be said too, to some degree. I mean that German music doesn’t leave you hanging, waiting for the final notes, and doesn’t suddenly veer off in a new direction.) Ornamentation in German Baroque music can be left out entirely, and the music is plenty lovely without it. Ornamentation with permission, you might say.
Italian music from the same period also reflects its language—consider Corelli or Scarlatti. Where the language offers implied words, elided words, and an almost reflexive bounce to the vowel at the end of most words, Italian music implies chords, plays multiple melodic lines simultaneously, and has a certain cheerful bounce to it. In fact, Italian music is distinctive in its bounciness—it’s not that there aren’t requiems and other sad music. It’s that there is a certain determined approach to sad music that cheers the listener up, where Russian or French music might enjoy being sad and linger there. The Italians also wrote particularly marvelous dance music. I can’t think of any sad dance music, can you?
Russian music offers the same stoic, almost military, precision that the language does. There’s a certain rigidity to the rhythms, a huge difference between the higher voices and the lowest voices (sometimes a gap of more than an octave), and a dramatic sensibility that might seem moody to other cultures. The language has a rigid structure, more cases than most other languages to complicate conjugation, massive gender differences even in family names, and a lot of poetic synonyms. You’ll find those sorts of idioms in Russian music, too.
Spanish music borrows heavily from Arabic influences. Just when you’re guessing that the music is Italian because of its bouncy cheerfulness, it careens into a wild ornament and confuses the issue. Like Italian music, there’s a certain rhythmic and melodic cheerfulness, but Spanish is more than willing to insert a little angst into a song. Remember that there was an astonishing confluence of cultures in Spain, where Jews, Christians, and Muslims lived in (relative) harmony until the Jews were expelled in 1492. The multitude of influences lingers on in the music, in the language, and in the food.
English music, like the language, is a wondrous mixture of German, French, Italian, and Celtic cultures. All of the elements are there, and like the language, the music is more of a compilation than its own entity. Composers like Purcell and Handel borrowed from other cultures (Handel was from Germany and the influence never completely faded), but there is still a distinctively English sound. Like German music, there is an orderly proceeding, like Italian music, there is often a subtle cheerfulness, and like Celtic music, there are fun ornaments and melodic meanderings, but never wandering as far from the origins as Arabic music. When I think of English music, I often think of a brass fanfare, like the olympic opening music or Masterpiece Theater’s theme. (I’ll bet you are too, now.)
I’ve been listening to a lot of French composers lately, trying to see how my theory of the music and the language reflecting one another. Charpentier was probably the greatest of the French masters, borrowing both from Germany and Italy—somewhat predictable proceedings but with implied rather than specified chord members, dangerous dissonance that resolves in surprising ways, and wonderful, unusual voicings. The French language has implied endings, elided words that depend on specific rules, and looks vastly different from how it sounds. Couperin, Lully, DuMont, and Rameau are French Baroque composers, and when I stop obsessing with a particular album of Charpentier, I’ll start listening to some of those guys too. DuMont, the least famous of the French Baroque composers I found, used many of Charpentier’s tricks—slow trills, open fifths, and interludes of dance rhythms surrounded by more serious proceedings.
Research reveals that Asia, Africa, the Americas, and Australia don’t have a clearly delineated Baroque period (although in the Americas, the Baroque period marks the beginning of western-sounding music, it is clearly applied heavy-handedly to the existing rhythms and scales, much like other cultural manifestations, like religion, fine art, architecture, food, and language). I’d love to hear from ethnomusicologists who can clarify things in those areas.
Musical Modes: Part 3A, Non-European Modes
This is the third of three blogs on musical modes. Part 1 is about “church” modes, Part 2 is about rhythmic modes, and Part 3 is about Non-European modes.
In an odd assembly of too much information and nearly none, I’ve decided to split this Part Three into at least three pieces: the first is on Israel and Jewish modes, the second on the Arab lands and Islamic modes along with Asia, and the third on everything else (India, Australia, Africa, and the New World with a possible nip into Greenland). I’ve found some good information about India, but the data on the other places is a bit sparse as yet.
It’s interesting to note that “mode” means different things in different cultures. For the most part, a sense of which notes or rhythms are relevant is implied by the word “mode,” and in some cases, both rhythm and notes are prescribed.
In this blog, I’ll start to look at non-European modes. I found that there was plenty of research on Jewish music, some on Muslim or Arab modes and on Asia, and then less and less on India, Africa, Australia, and the New World.
Israel and Jewish Chant
When you think of Israeli music, your ear already pops into a mode, a major scale with a lowered second on the way back down. There are European scales that do this as well, known as melodic minor and harmonic minor, where the intervals are either different on the way back down the scale or the half-steps are not in expected places. If you have access to an instrument, play these and see how they sound.
But the real thing is much more complex. Jewish chant has five modes, each prescribing a series of notes. The modes are further refined by presenting in a trope—both rhythm and a sequence of notes in a pattern. The trope pattern is replicable in any of the modes, and there are 14 tropes. (I hope to write a blog on these at some later date.)
Have a look at the melodic modes. Notice that they don’t all have eight notes in them, and that the sharps and flats are not where you’d expect. (The different length of the notes is only to make a pleasantly similar-sized line and has no musical significance.)
Each mode is used for certain specific celebrations, such as Friday night services, High Holy Days (Yom Kippur and Rosh Hashanah), biblical cantillation, prayers for funerals, and so forth. It’s thought that the modes were created as an aid to memory before the advent of notation.
It’s important to note that the chants are often still written without musical notation, but instead have the mode marked at the right edge of the lyrical lines (remember, Hebrew is read from right to left), and marks are made above certain letters to help the cantor know where to make certain changes in the tropes (a theme or predictable section of music). Music meant to be sung by the congregation looks like white note mensuration (see Part 1 for a brief explanation of this), but read from left to right, with the clef and key signature at the left edge, just like European music, but the chant meant for the cantor is not spelled out so literally. This probably allows for a little creative license, especially regarding the pitch. (Cantors undergo significant training both in music and in religion. They know what they’re doing.)
Just as European music is based on that of earlier cultures, so is Israeli music based on what came before. Around the 5th century BC, Israeli music separated from Egyptian, Babylonian, and Assyrian music; in general, it was around this time that it became hard to discern Greek influences anymore. There was a general hostility toward Greeks and Hellenistic spirit in Judaism particularly and efforts were likely made to make the music and religious services distinct and separate. (Remember, the Greeks and Egyptians were fond of several gods, and Judaism marks the switch to a single central god. They would have wanted their music to reflect this major change.)
A lot of music was vocal, as the human voice is the one instrument most people can play. But there would have been some instruments too, used as accompaniment rather than featured as solo or orchestral instruments. We can be pretty sure that they used the instruments named in the Bible (in Psalms 33:2, 92:4, 144:9), and there were 10 strings (on the lyre, ‘asor) or 12 strings (on the harp. There is also some evidence of 8-stringed harps. In Africa, there are one-stringed harps and a more common four-stringed instrument, so it’s probable that these 8-, 10-, and 12-stringed instruments evolved from those simpler ones before being documented in the Bible).
There is some speculation that songs would have been played or sung in octaves, with one voice high and another low, as there is a proliferation of stringed instruments around then. Stringed instruments make octaves obvious and unavoidable. This parallel-octave element remains to the present day in Greek and Russian Orthodox (Catholic) music, but it isn’t really known how it would have been done back in the beginning, or when and where it diverged.
In the Orient, there were (and still are) some smaller intervals than what we think of as half steps—a half step is the distance between a white note and a black note on the piano—called microtones. There’s some evidence that these seeped into Israeli music, but it was otherwise largely pentatonic (also like music in the Orient), meaning that each mode had only five notes.
As part of the separation from Greek music, Clement of Alexandria (d. 215 BC) cautioned against chromatic and theatrical melodies of the heathens (meaning the Greeks). So they were deliberately NOT using all of the available notes, but made scales up from a select few. That’s kind of interesting, don’t you think? To me, it seems to imply that they understood the Pythagorean theoy, even if they didn’t call it that yet, and could divide a string into the same eight or twelve notes that we still use today.
As part of creating specific music (or types of music) for specific events, they assigned modes to occasions. For instance, Doric (including the notes EGABCDE, and which is a Greek name) and Spondic, (including the notes EFGABDE, and is another Greek name) modes were for libation songs. Drinking was important enough to warrant a mode series.
Modern theorists say that most Jewish chant is Dorian (like a C-major scale—all the white notes, only starting on a D) except Lamentations, which were Phrygian (again only on the white notes starting on E), and Jubilations, which were Lydian (white notes starting on F). Remember, though, the mode is not limited to those exact notes but can be moved to accommodate a voice, so long as the half-steps are in the right place (see Part 1 about Church Modes, if you’ve forgotten how this works).
You’ll notice that Mixolydian and all the plagal modes are missing. There are just three modes.
Like many other religions, Judaism imbues certain numbers with mystical qualities. The number three comes up a lot. Music sung in the synagogue takes three forms: prayer modes, orientalization/orientation (“Arabization” of melody), and crystallization of prayer recitations. (Cantillation or Biblical modes are used for Scripture readings and prayer modes are used for everything else.)
Ten also comes up a lot. For instance, ten is the number of strings on a psaltery, harp, or lyre, there are ten famous psalm singers, and there are ten modes in psalm melodies.
Of course, there is more than one Jewish tradition so there is more than one kind of Jewish song. Pentateuch cantillation is still chanted by Persian and Yemenite Jews, for instance. Although the original Sephardic tradition ended with the Spanish expulsion in 1492, it was revived in Jewish settlements in the Netherlands. The Netherlands became quite a haven for Jews until the middle of the 20th century.
Although there are many traditions, all ancient, there’s a theory that monody and monophonic music came from a socio-political effort of the Jewish monistic conception aiming at unity in all things, perhaps as a backlash from the multi-god Greeks and Egyptians. The Catholic Church must have had the same thought when they borrowed the idea.
Sources:
Discovering Jewish Music, Marsha Bryan Edelman, The Jewish Publication Society, 2003
Music in Ancient Greece & Rome, John G. Landels, Routledge, 1999
Music of the Jews in the Diaspora, Alfred Sendry, A.S. Barnes and Company, 1970
Music in Ancient Israel, Alfred Sendrey, Philosophical Library, New York, 1969
Perspectives in Music Theory: An Historical-Analytical Approach, Paul Cooper, Dodd, Mead, & Company, New York 1973
The Rise of Music in the Ancient World: East and West, Curt Sachs, Dover Publications, 1943
Many thanks to Cantor Pamela Rothman Sawyer for her expertise.
Musical Modes: Part 2, Rhythmic Modes
This is the second of three blogs on musical modes. Part 1 is about “church” modes, Part 2 is about rhythmic modes, and Part 3 is about non-European modes.
In the 10th century, music was starting to diverge from unison; one voice maintained a somewhat slow and steady tune (called the tenor) and another voice waxed ecstatic (often called the superius or the altus). Although the rhythms in the wandering voice didn’t matter much to the steady voice, there were certain markers that needed to be met so that syllables or unison notes could be lined up.
Without written notation, both singers had to listen and take visual cues from one another to stay in step. There was the tenor voice plodding purposefully toward the final note while the other voice wiggled and wandered and all but mamboed in a way that thrilled the listener.
They had to come up with some way to keep together, to change syllables at the same moment and to come to a satisfying end together. At first, they must have employed significant glances or nods, but in time, a form of rhythm evolved. The original two-part music, organum and conductus, was performed as the monks walked down the aisle as part of the mass ceremony. A natural rhythm accompanies such things, and voila! Rhythm joined melody.
At first, rhythms were only allowed in certain prescribed forms, what are known as the rhythmic modes. They do seem to travel in threes—the count tallies to three or multiples of three in each of them. This may have had some religious symbolism, but it is actually more likely to come from secular music. The dancing aspect of the rhythms is rather easy to hear.
The work being done to create a notation system was pivotal in the development of rhythmic modes. There had to be some way to aurally tie one voice to the other, and writing it down made it easier both to learn and to perform. It also made it possible for more than two singers to participate.
It is thought that the development of rhythmic modes originates from the treatise De musica by St. Augustine in the 4th and 5th centuries. He described two units of measure, a long (longa) and a short (brevis), where the short was exactly half the length of a long. But they didn’t really get down to documenting these until they had block-note mensuration in the late 11th century. The first notation for the rhythmic modes was based on the block-notes they used for writing down the chants.
It isn’t known who originated the six rhythmic forms, although it is rather likely to have begun at the school at Notre Dame in Paris, where considerable work was being done regarding documenting music theory and coming up with new musical forms. In the 13th century, there was a definitive treatise (attributed to Johannes de Garlandia) that at last described these modes in De musica mensurabili positio.
The first mode was likely the first to be used, a pattern of a longer note and then a shorter one. The reversal of the order to a short and then a long note was a natural progression, and that is the second mode. It is thought that the sixth mode was a sort of ornamentation of this arrangement in that it is three short notes, equaling both the first and second mode in duration.
The third, fourth, and fifth modes are thought to be later developments. The third consists of three notes, one that is half-again as long as a long note (or the equivalent of three shorts), a short, and then a normal-length long (like a dotted quarter, an eighth, and a quarter note in modern notation). The fourth mode is a short, a long, and a triple-wide long (like an eighth, a quarter and a dotted quarter note in modern notation). And the fifth mode is like two triple-wide longs (two dotted quarter notes in modern notation).
At first, the problem must have been that re-using the same rhythmic patterns throughout a single piece grew tedious and it was also a little hard to document—not every text ends neatly at the end of a rhythmic mode. By the 13th century, scholars at Notre Dame had come up with something called fractio modi (the breaking of the mode), which combined notes of several modes and filled in spaces with notes that didn’t comply with any mode and with rests (silence). They also created a diamond-shaped note to indicate running patterns, usually downward and which may have been performed as ornaments rather than staying in a particular rhythm. (This shape got borrowed back into block-note chant notation.)
Polyphony (multiple melodic lines) made it necessary to indicate how the various voices fit with each other so that the group could stay together. The Notre Dame School replaced the even unmeasured flow of plainchant and early polyphony with the recurrent patterns of long and short notes of the rhythmic modes. No song is likely to have maintained any single rhythmic pattern for the duration—it would have seriously squelched the exuberant nature of the wandering voice or voices.
And of course, a sensitive artist wouldn’t follow the notation on the page with mathematical rigor, but would introduce rhythmic nuance suggested by the text and the mood of the poem and by the melody itself. This probably caused the creation of even more developments in the musical world. And it didn’t take too long for music to evolve in such a way that it was too complex for thse few little modes.
It’s interesting to note that the six rhythmic modes correspond to the “feet” of meters in classical poetry. Although the modes have names (Trochaic, Iambic, Dactylic, Anapestic, Spondaic, and Tribrachic), they are usually referred to by their numbers (1-6).
Like the literary meters, the formulas created by these rhythmic modes allowed development into the musical shapes we find familiar today—soon, they needed meters divisible by 2 or 4, and now, we have things with sevens and fives and nines!
Next in the series, non-European modes.
Sources:
Early Medieval Music Up to 1300, edited by Dom Anselm Hughes, Oxford University Press, London, 1954
Medieval Music, Richard H. Hoppin, W. W. Norton & Company, New York, 1978
A History of Western Music (8th edition), J. Peter Burkholder, Donald Jay Grout, Claude V. Palisca, W. W. Norton & Company, New York, 2010
Musical Modes: Part 1, Church Modes
This is the first of three blogs on musical modes. Part 1 is about “church” modes, Part 2 is about rhythmic modes, and Part 3 is about non-European modes.
A mode is a kind of “do-re-me” experience, like a modern musical scale. Modern scales are based on what are called church modes (because they were used in church music). Before there were pianos and organs, a note’s relationship to any other note was somewhat changeable. There were stringed instruments (like the harp, psaltery, and lyre) whose tuning could be changed in a matter of moments or even accidentally, and flutes, whose tuning was entirely dependent upon hole placement and the length of the instrument, and was super easy to get wrong.
Before the 10th century, music was learned by memory because there wasn’t notation, and presumably, melodies changed and mutated with each individual who tried to learn and with every skilled performer who messed with it a little for the pleasure of it. Patterns emerged. Then, as now, people enjoyed recognizing familiar elements and the patterns began to be expected. In modern music, this is still true, with cadences and a certain pattern of chords that indicate that the end is approaching. Ever notice that people sing along when it’s familiar? That’s exactly what I mean.
You might think of modes like punctuation. Certain sounds, just like at the end of a sentence or question, indicate something specific to the listener. This is also true with melodies. As music evolved, certain patterns were thought of as pleasing and were re-used and re-formulated; these patterns and their elements became the modes.
The specific modes were not really a concept until the 10th century when exact pitch notation and the Guidonian system (you can read more about this on my blog entry The Guido’s Hand Seminar ) came into being in Europe. This meant that a song started on the same pitch every time it was sung rather than adapting it whatever pitch suited the singer’s comfort. But once modes were invented as they tried to document the existing chants, they found that the majority of the chants fit into the new theoretical system of modes. How wonderfully convenient!
In the end, modes are easy enough to define in modern terms: modes are a species of notes in an octave series distinguished by the placement of half and whole steps—in other words, if you moved do-re-mi around on the piano, always playing eight notes in a row, and only playing the white notes, you could play each of the eight modes.
Just for contrast, later music, such as that from the Classical or Romantic eras, uses only two modes, major and minor. One modern scale is formed the same way as another, with the half steps (the black keys on the piano) in identical places, no matter which note it starts on. Depending on how you look at it, modern scales are way simpler (because there are only two of them) and way more complicated (because you have to memorize which notes are part of which scale or where the half-steps are). Each mode has a distinctive sound to it, unlike modern scales where, unless you have perfect pitch, one major scale sounds much like any other.
There are two forms of modes: authentic and plagal. These names come from the four original modes Dorian, Phrygian, Lydian, and Mixolydian and a near relative of each, beginning a fourth lower and using the same series of notes called Hypodorian, Hypophrygian, Hypolydian, and Hypomixolydian. In the middle of the 16th century, mode placement and transposition created four new modes: Ionian and Hyperionian (ending on C), and Aeolian and Hyperaeolian (ending on A). Ionian sounds just like a C major scale, in case you were wondering, which is the usual do-re-me arrangement.
Modes were not regarded as repeatable from octave to octave, like a modern scale is. A single octave of the mode represents the normal range for a melody in that mode. Stretching beyond the octave was simply not done. Authentic modes seldom have melodies that drop below the starting note (or the final note) by more than a single step; plagal modes can wander further below and a step above the octave.
In the 10th century, as theorists tried to formulate a strategy, they found that they could relate their discoveries into the Greek system of modes as described by Boethius and later Latin writers. That’s why the modes have Greek names, although nothing else about them is Greek. (It is humorous to note that the names were misapplied, but that’s a subject for another day.)
In the first half of the 12th century, the Cistercians amended some of the chants to make them fit into the new modal system. The Cistercians, a particularly severe and fundamentalist order of Catholicism (Bernard of Clairvaux was a member), took a biblical passage literally and deigned that no music should extend beyond the ten strings of a psaltery. To do this, they had to transpose some chants or parts of chants.
As scholars tried to fit existing chant into the parameters of the nascent notation system, they struggled with getting the notes and intervals to sound the same. This was because they hadn’t invented all those black keys on the piano—the sharps and flats. Music was written without accidentals other than the occasional B-flat. Even well past Bach’s time in the 18th century, B-flat was considered the ”devil’s note” and its use was restricted in the extreme. For instance, you could only have a B-flat on the way up a scale. B had to return to its natural state on the way back down. At any rate, the only accidental in Medieval times was a B-flat, so they had to move some chants around, squeeze them by force, in order to get them into the modes once they’d established what those were.
Before the invention of the staff, identifying the mode didn’t matter. The correct intervals were applied wherever they were sung within a singer’s range—the starting note as you and I know it simply didn’t matter. Once the lines of the staff forced the invention of absolute pitches (where a C is always a C), elements like a singer’s range, the placement of accidentals, and whether a chant was joyful or sad became relevant.
Establishing the modes freed composers from centonization, which just means using an existing melody to create a new song. Prior to music notation, melodic themes made it possible to learn a wide variety of chants by rote memorization. You only had to learn the new words and stick them into the familiar melody. After the staff’s invention, there were more options and new melodies were created with wild abandon. Okay, maybe not wild abandon, but with the full freedom that having an outline provides.
After notation was invented and the modes put into common practice, chants were constructed so that the third and fifth notes were emphasized in addition to the first note of the mode. Phrases begin and end on these notes more than on any others. This is foreshadowing for the more modern chord.
Okay, so that’s church modes in a nutshell. Next up, rhythmic modes.
Sources:
Early Medieval Music Up to 1300, edited by Dom Anselm Hughes, Oxford University Press, London, 1954
A History of Western Music (8th edition), J. Peter Burkholder, Donald Jay Grout, Claude V. Palisca, W. W. Norton & Company, New York, 2010
Medieval Music, Richard H. Hoppin, W. W. Norton & Company, New York, 1978
Chords versus Polyphony
It came up at rehearsal last night. The bass was having trouble because his note was strange and he couldn’t make it line up into a chord. The answer was simple: The music was based on a medieval song and it wasn’t a chord at all because chords hadn’t been invented yet.*
*The following history lesson pertains to European music. African, Asian, and New World music can be told in similar stories, but with some changes, like African was rhythm-based, Asian was pentatonic, and the New World was rhythmic and pentatonic.
In the beginning, there was monody. Monody is a single line of music: no harmony, no drone, not even rhythm. Gregorian chant, for instance, is usually monody. One person or a group sings a single line of music, everyone singing the same thing. If the notes have varied weights, lengths, and colors, it can be lovely. Hildegard von Bingen, my favorite composer, wrote a lot of this sort of thing.
But Hildegard didn’t invent it. Oh no. She built on about 4,000 years of tradition that came from Mesopotamia, Egypt and Israel, and Greece. All of those cultures have known songs (although the documentation situation is bleak because music notation didn’t really take off in the West until about the 8th century of the Common Era). But in the 900 years since Hildegard, all kinds of fancy things have happened.
For instance, around the end of the first millennium of the Common Era, someone noticed that in certain songs, one note stood out as dominant. In fact, it could be sung or plucked on a harp, lyre, or psaltery continuously while the melody was sung against it. And thus was harmony born.
But it wasn’t harmony like you think of today. It was a single note produced for the duration of a song. It didn’t move, although later drones did change if the mode of the song changed. (A mode is like a key signature that declares which notes occur to make a scale. It’s different, though, and I’ll save that discussion for another time.)
Suddenly, the melody was affected by the context each note had with the drone. Some combinations were prettier than others, but all had some sort of emotional impact. It was not a leap, then for the drone note to begin to move, and so began a new form of music, called organum, and later, conductus.
This new music had two discrete lines of melody: the tenor or cantus firmus, which slowly produced the melody of the chant and provided a sort of moving drone, and the duplum, which floated away from the melody and often exhibited some performance skills. Organum originated around the end of the first millennium of the Common Era. The tempo was thought to be the walking tempo of the monks entering the church up the long center aisle, but don’t be fooled—this was not rhythm. This was just tempo.
Conductus came around the 12th century, mostly in France, and allowed a more florid showing. Instead of the tenor part holding the ground (the cantus firmus), both lines of song could wander melodically around. And once that happened, the future opened up.
Conductus allowed complex melodies in more than one part. And if you can do two, you can do three or even four voices. Remember, chords weren’t invented yet, so each line was melodically interesting on its own. If one of your voices didn’t show up, no harm: the remaining voices sounded mighty fine on their own.
This gave rise to polyphony—multiple lines of melody—and the musical form called the motet. Now, the word motet comes from the French word “mot,” which means “word.” So you have to understand that the significant change here was the focus from the melody to the words.
It’s subtle, though, so let me help you. In chant, organum, and conductus, the words shaped musical accents, note duration, and sometimes the way the melody climbed or fell. The words were a sort of vehicle on which the music rode. But with polyphony and the invention of the motet, the words became the central character, and, for the first time, words that were not quotations from the Bible were documented.
If you think you don’t know what a motet is, guess again: Lots of familiar Christmas carols are based on them, such as “Deck the Hall.” That little “fa-la-la-la-la” bit is the give-away. The composer was using a kind of filler in secular music to mean something they weren’t willing to say outright. Lots of secular motets have this sort of device when the boy and girl disappear into the grassy meadow of a lovely spring day. It’s a euphemism for “frolicking ensued” and a raised eyebrow.
But to us, the interesting bit about motets is not the words. It’s the parallel lines of melody. You see, by the 13th century when motets were getting popular, people were rather likely to be run over by a cart, catch the plague, or otherwise take a leave of absence without warning. You couldn’t count on the same people showing up from one week to the next, so it was important that each melodic line stand on its own. If only one guy showed up on Sunday, the mass could still be sung. If two guys showed up, all the better. By the time you’ve got three or four, the music was getting pretty fabulous.
Now, during all this exploration of multiple lines, several other things developed. Rhythm, for instance, although it wasn’t a driving factor as it is in modern music. Rather, it provided a subtle connection so that the various sung parts could line up pleasantly. I talked about this a little in my blog post about the history of music notation. (https://coloraturaconsulting.wordpress.com/2011/03/18/the-history-of-music-notation/)
Once rhythm was part of the musical scene, the rules of harmony began to develop. There were new resting places in the form of longer notes where things lined up in all the parts. There were parts that moved in parallel, perhaps a few notes apart, perhaps in opposite directions and crossing in the middle. And these architectures invited a whole new set of rules for harmony.
Once we had harmony (where the music lined up among the various parts), we were just a breath away from having chords. You see, if you pass through the same three lined-up notes several times in a song, you start to think of those three lined-up notes as a sort of theme. And themes have meaning, either emotional or in a sort of musical color. And presto bingo, the chord was born.
Timed nicely with the development of music notation into what it looks like today, the new rules of harmony demanded the use of chords. For vocal music, this was truly significant, as it moved the melody out of ALL the parts and into only ONE of the voices, usually a high voice. The other parts provided the chord structure underneath. So it might have been interesting to sing the alto or tenor line in the 13th century, but by the end of the 15th, your part was mostly filler, fleshing out the chord. That makes it a lot harder to sing than a more melodic line. It especially makes it hard to practice on your own.
At the same time, keyboard music was taking its place center stage. For the keyboard, once chords were available, everything became possible—in the early days, the chords were abbreviated by number within a key signature, and by the time of the great Romantic masters, chords had expanded well beyond simple three-or four-note combinations to become grand elaborate augmented and diminished whatnots involving all two dozen of your fingers and a few of your toes.
And so, dear bass singer, that is why Chopin and Ciconia don’t sound much alike and why that wasn’t a chord.
The History of Music Notation
Ancient music was learned by rote. At first, there weren’t too many instruments; there were drums, and of course people sang, and they shortly figured out how to make a whistle, which evolved into the flute. Back in biblical times, there were a few stringed instruments, such as the psaltery, the lyre, and the harp.
This is my psaltery. I built it from a kit from MusicMakers, Inc. It can be held on the lap and chords strummed (by silencing irrelevant notes) or held upright against the torso, and plucked with a plectrum.
Here’s an attractive “minstrel’s” psaltery, meant to be played upright. I found it (and its kin, which are for sale) at www.PsalteryDreams.com.
That same site offers this lovely little lyre.
At any rate, around the 6th century, folks began to write music down. They didn’t really have a system, and the symbols they drew more or less reflected the way a hand leading a choir rises and falls.
In the following link, you can see a comparison of notation then and now. http://www.music.vt.edu/musicdictionary/appendix/notation/Neumes.html
The dates on the chart in the link are not quite right (it depends on what country you’re documenting), but they’re close enough for most folks.
The left column of squiggles is what Hildegard von Bingen still used in the 12th century. In the 6th century, when these neumes began to be used, they were not drawn on ledger lines, so there was no way to know how great the interval was between two notes—accommodating the text might require that a note identical in pitch to a neighboring note be placed higher or lower on the page. These were called “unheightened neumes.”
By the 9th century, composers started to draw ledger lines and the pitch intervals between notes began to be consistent (“heightened neumes”). For the first time, someone could accurately melodically replicate a song they had not heard, although the length of notes was still up to the individual performers.
They narrowed the number of ledger lines to four in about the 10th century (notes in a sequential scale on a row—on the line and between the lines—added up nicely to the eight notes of a modern scale. Music was still in five-note modes at the time, but because finding the drone note was an obvious way to pair voices, the octave became an important concept to the evolution of early harmony and polyphony. More on that in Musical Modes, Part 1: Church Modes). (You might want to visit my earlier blog about Guido’s Hand for more on who and how they came up with the staff that evolved into what we use today.)
The block notes in the center column of the table began to be popular in the late 11th century. The block notes very much imitate the earlier neumes, but the duration of a note began to be relevant. The duration was influenced partly by text and musical sensibility, but composers could add dots and little lines (called epicemas) to note shapes indicating that a note should be lengthened and by how much.
The primary motivation for developing these larger note shapes was so that groups could participate (rather than soloists, for whom the earlier music was intended). They were large enough to be seen from a distance because a whole choir sang from one large book.
Block notes are still in use by people who perform Gregorian chant. The earlier neumes are still used by Hildegardians and by scholars working on the Gregorian chants that are old enough to have been written in them originally. The neumes provide perfectly singable information, and are considerably more musically informative than modern notation regarding nuance of inflection, duration, intensity, and intention.
The earlier link’s chart is missing a stage in development, so here’s a link to what happened next, called white note mensuration. http://ieee.uwaterloo.ca/praetzel/mp3-cd/info/raybro/jjj1a.jpg
Although it was developed in the early days of the 15th century, white note mensuration was fast replaced (within century and a half, or so) by modern notation (in the right-hand column of the earlier link’s table).
White note mensuration was not adopted by all countries—the Italians, always innovators, were the primary adopters. They invented the system because rhythm and measured beats began to be relevant. In white notes, the black diamond was a count of one beat, the open diamond with a stem was two beats, the dot meant to add half again (so a dotted open diamond was three counts, a dotted black diamond was a beat and a half), and so forth.
The number of ledger lines increased to five because relatively little music took place in less than an octave. (More singers had training than ever before, and keyboard instruments began to increase in popularity and offered considerably greater range than previous instruments.)
For the first time, duration of a note was prescribed by the composer. How fast or slow the piece was performed was largely up to a conductor, a role that was another new invention (someone who interpreted the music and led the group in a formal way—previously there was a leader to keep groups together, but leaders had no special training and just waved a hand around to show when to change notes).
Some of the symbols (like the C with a slash through it on the top lines near the left edge) told the leader how fast to go (a C meant—and still means—common time, which is heartbeat or walking speed, or 60 beats per minute; a C with a slash meant half that speed, or twice as slow, etc.), and instruments and singers could finally begin to make complex music together because the rules of music were starting to converge on a standard.
The end of the 16th century saw the establishment of major innovations that would change music composition forever: key signatures (how many sharps and flats—the black notes on the piano), measure lines (separating a series of notes into discrete chunks that added up to a specific number of beats), clefs (marking a range of notes. Some clefs already existed, but they were considered movable.
The 16th century created a standard and pitch range for each), and time signatures (how many beats per measure throughout the piece—a major innovation in allowing larger groups and diverse instruments to perform together). The rules of music were pretty stable by the end of the 16th century, when modern notation was in common usage.
This is where Michael Praetorius and Syntagma Musicum fits in, the documentation of modern music notation and performance that J.S. Bach finished, and the standards that we still use today. They got it so right that nothing has changed in 300+ years.
What we do with these notation standards has changed considerably, in large part, thanks to Beethoven. But that’s a story for another day.
So is the tangent about rhythm and rhythmic patterns and its merry companion, counterpoint. In brief, rhythm wasn’t part of Western music until white note mensuration made note lengths standard. With rhythm came harmony (as opposed to polyphony), and in a hop, skip, and jump, music began to sound modern.
Consider the Italian Renaissance the beginning of modern music, with rhythm, harmony, notation standards, and pitch standards. Harmony plus rhythm bred counterpoint further north. But I digress.
Here’s a little running parallel that I can’t resist. Polyphony—multiple parallel lines of melody—began to develop in the very late 12th century and hit its height in the 14th century (or thereabout, depending on what country you are talking about). Harmony (in the modern sense, where chords follow an established formula and some musical lines are not at melodic but are provided purely to fill in harmonies) evolved around the late 15th century, right around the development of modern notation. The pianoforte had been invented and allowed faster evolution than ever before because, for the first time, a performer could play loudly and softly on a single instrument and specific emotions could be defined by a composer. Emotion hadn’t really come into it before. It was all about the math.
And then Beethoven came along and made the math less of a dominating characteristic. He introduced instructions about emotions, so rather than interpreting for themselves, musicians and their listeners were on the same journey.
And that, my friends, is my History of Music Notation in 3+ pages.