Sometimes, opportunities arise from the most unlikely occasions. When I applied for this grant back in February, I was visiting Ireland with the Providence College Liberal Arts Honors Program. One morning at the hotel — surrounded by books on choral masterworks and 20th century musicians and typing away furiously on an iPad Word document that I would eventually polish up into my grant application — I was approached by one of the theology professors who had accompanied us on the trip and who was curious as to what I was working on during vacation.
I explained the premises of my project to her and what I hoped to accomplish if I was awarded a grant. Before breakfast was over, she had told me she knew of a Russian hymnographer with whom I could get in touch if I received the grant. Grant-in-hand a few weeks later, I began reaching out to Mr. Nicholas Kotar — a fantasy author, Russian translator, musician, and hymnographer with a seemingly bottomless wealth of knowledge on Russian chant history and characteristics. Earlier this month, I had the pleasure of meeting Mr. Kotar while in upstate New York and speaking with him about my research.
We met in Cooperstown, a quaint little village about five hours southwest of Rochester, where I was conducting more research at the Sibley Library at the Eastman School of Music at the University of Rochester. Outside a local café and market, Mr. Kotar gave me a rundown of the history of Russian chant music — detailing for me when and how it developed. Unlike most other traditions, the Russian Orthodox liturgical practices stemmed solely from Russian folk music and the influences of the Byzantine church presence in the area. This is because the pagan religions, which dominated the area prior to Christianization, had no musical tradition of their own. This explains why some of the Russian chant music still sounds vaguely familiar to more Western ears — it is essentially Byzantine chant with a characteristically Russian spin on it.
Znamenny chant, the first truly Russian liturgical music, developed soon after and is strikingly similar to Stravinsky’s works. Its characteristic elements include melismas (long lines sung on one syllable of text) and thetas (added syllables), both of which elongate important words in the chant. This focus on words would remain central to the compositional style of Russian chant, which always emphasized a conveyance of the text over melodic beauty. As such, sonorities that were unacceptable in the Roman Catholic liturgical tradition were allowed in the Russian canon, including open fourths and fifths, parallel seconds, and closed voicing with frequent voice crossing. When polyphony was introduced into the chant repertoire, Znamenny chant developed into Strochnoe chant, which translates to “line” or “horizontal” singing. This is an extremely appropriate descriptor, since these pieces involve a middle voice singing the original Znamenny chant surrounded by two outer voices that ornament the melody line but have no clear cut relation to it — creating a three-part piece in which each voice is independent. Similar tendencies can be seen in Stravinsky, especially in the interactions between his vocal and instrumental lines, which often are remarkably independent of each other. The included image is one such example. While the vocal lines in rehearsal three are clearly informed by each other, the accompanying instrumental line is largely independent of the vocal movement and either part could be easily taken out of the texture without destroying the other.
Supplied with these, and several other characteristics of Russian chant, thanks to the knowledge of Mr. Kotar, I have begun to create a spreadsheet analysis of the pieces — going through each measure with a fine tooth comb to look for patterns and characteristics that will be helpful in pinpointing how and when Stravinsky’s writing is influenced by Russian Orthodox chant.
The information I’m gathering ranges from the seemingly obvious, like what instruments are used and when, to the less conspicuous harmonic structure over the course of an entire movement or even the entire piece. Ultimately, this type of analysis will allow for the evaluation of Stravinsky’s composition in a way that will highlight the abundant similarities between Russian liturgical chant and the works of Stravinsky.
Sometimes, opportunities arise from the most unlikely occasions. When I applied for this grant back in February, I was visiting Ireland with the Providence College Liberal Arts Honors Program. One morning at the hotel — surrounded by books on choral masterworks and 20th century musicians and typing away furiously on an iPad Word document that […]MORE
Two works comprising eight movements, 92 pages, and 785 measures. These compositions, Mass and Symphony of Psalms, are at the heart of what I’ve been working on for the past few weeks. Having received my scores from London, I made a preliminary sketch of the pieces, noting their overarching construction, marking cadences, and identifying the general forms used. I also studied the texts used in the works — where they come from, their purpose, and how often they have been set in the past. Basic sketches like this allow me to get a feel for the piece without getting too bogged down in chord function or voice leading — acting as an aural-big-picture, if you will.
With a basic understanding of the pieces in mind, I traveled to the Irving S. Gilmore Music Library at Yale University, where I began to study the characteristics of early Russian polyphony and liturgical chant. This can be a difficult area of study because the neumatic system of notation used in the earliest transcriptions of Russian chant are still largely enigmatic to scholars. But fortunately, in 1772 the Holy Synod published a book of liturgical chants used by the Russian Orthodox Church in a modernized notational system, which gives us a glimpse of what the original chant notation may have indicated.
While at Yale, I studied some chant excerpts and listened to several recordings of monastery choirs performing liturgical chant. Much like Stravinsky, who was once quoted as having claimed to free music from the bar line, Russian liturgical chants are sung very freely — allowing the words and their meaning to take prominence over any sense of strong or weak beats. This same feeling is established in Stravinsky’s works, notably in the Gloria of Mass, where Stravinsky constantly changes the meter in which he is composing, while simultaneously utilizing sixteenth note triplets and quintuplets that break down the sense of rhythmic stability we generally associate with music.
Though by its nature this project is much more grounded in music theory than in musicology, I have also spent some time at Providence College’s own Phillips Memorial Library — studying Stravinsky himself and learning what he had to say about the composition of his Catholic liturgical works. Though he never specifically said he was looking back to Russian Liturgical Chant, Stravinsky did admit that he was composing these works with the intent of looking back into the past. We can also be certain that he did have exposure to early polyphonic chant, since he was not only a member of the Russian Orthodox Church himself, but also a student of Nikolai Rimsky-Korsakov, who was instrumental in the resurgence of traditional Russian chant following a period of expansive Western influence. Additionally, Stravinsky was exposed to several examples of Georgian chant, which he studied and transcribed and which continued to fascinate him throughout his life.
Later this week, I will be continuing to delve into my research, traveling to Rochester, New York to visit the music library at the Eastman School of Music and to speak with a Russian hymnographer in Cooperstown, New York. I look forward to being able to flesh out my understanding of Russian chant and to use that knowledge to continue discovering the influence this tradition had on Stravinsky’s compositions.
Two works comprising eight movements, 92 pages, and 785 measures. These compositions, Mass and Symphony of Psalms, are at the heart of what I’ve been working on for the past few weeks. Having received my scores from London, I made a preliminary sketch of the pieces, noting their overarching construction, marking cadences, and identifying the […]MORE
My first personal experience with the music of Igor Stravinsky was in 2014 when I sang Symphony of Psalms with the Eastern Connecticut Symphony Orchestra and Chorus. Two years later, I’m still fascinated. In an amalgamation of styles and techniques, Stravinsky takes elements of music we’ve all grown up with and reinvents them to conform with his own unique conception of music. For an example, you need look no further than the double fugue in the second movement of Symphony of Psalms, which takes a technique perfected by Bach and puts a stylistic spin on it that is unmistakably Stravinsky.
But what is this personal style? From where did it emerge? Is it fed solely from the Western tradition, or are there other influences at play? An examination of the influences on Stravinsky’s style and music is the focus of my research this summer. More specifically, I will be looking at the influences of traditional Russian Orthodox liturgical chant on Stravinsky’s Catholic liturgical works, namely his Mass and Symphony of Psalms. As a member of the Russian Orthodox church, it is highly probable that elements of Orthodox liturgy would have worked their way into Stravinsky’s style and come across in some of his most spiritually powerful compositions.
To accomplish this project, I will be spending my summer traveling to various libraries and archives in southern New England and New York, where I will be studying the development and evolution of Stravinsky’s style and the characteristics of Russian Orthodox liturgical chant, in an attempt to discover the common ground between the two areas. To develop a better grasp of the nuances of Russian Orthodox chant, I will also be in touch with a Russian Orthodox hymnographer throughout my research. Once this portion of the research is completed, my next task will be to complete an analysis of both of Stravinsky’s works to determine the extent to which they were influenced by Russian Orthodox chant. If I’m correct, there will be substantial crossover in style, which will help to explain some of the anomalies in the traditional Western, tonal theory based interpretations of the scores that fail to fully account for the presence of certain chordal progressions and voice leading choices Stravinsky presents us with throughout both Catholic liturgical compositions.
And so begins my summer research project. Having been an avid admirer of Stravinsky’s music for some time now, I’m looking forward to taking a closer look at some of my favorite of his compositions, while simultaneously indulging my love for music theory and analysis — an opportunity made possible by my Veritas Research Grant. I couldn’t be more excited to begin.
Joan Miller, Class of 2018
My first personal experience with the music of Igor Stravinsky was in 2014 when I sang Symphony of Psalms with the Eastern Connecticut Symphony Orchestra and Chorus. Two years later, I’m still fascinated. In an amalgamation of styles and techniques, Stravinsky takes elements of music we’ve all grown up with and reinvents them to conform […]MORE