Wednesday, November 30, 2005

Getting Mediaeval

Bless me father, for I have sinned. It has been altogether too long since I have been to confession, and boy, do I have something to confess.

It seems that I had the misfortune to read the latest entry of Catholic Pillow Fight, an ostensibly Catholic weblog, apparently written by a modern American Catholic liturgical musician. Apparently, he was bitching, er, complaining about a parishioner named Gerald who had the temerity to screw up his face when they started striking up the band, and the guitars, at the local mass. The full text of his bitch fit disquisition may be found here.

This prompted me to write my own entry, which I put as a comment to his entry, and which follows here:

Hi. I'm Gerald, and I'm here to join the Catholic pillow fight, and maybe land a few muffled blows myself. If you think that your friend’s little tantrum affronted you, try this. (Voice over of Paul Hogan saying: “You call that a tantrum? That’s a tantrum!”)

I'm one of those guys who used to grimace when the guitars came out. I gave up on your little shows a long time ago. I decided to take your advice, and I (1) went to a parish that sang both the music and the theology that healed and nourished my spirit (St. Andrew Russian Catholic Church) and I (2) became both a singer and a choir director leading a small a capella choir singing the riches of Russian, Greek and Arabic liturgical music. I'm very happy here (which is more than I can say for the sort of music or musician who is infesting most RC churches.)

What I won't do is (3) shut up.

While I applaud the efforts of liturgical musicians who are obedient to the actual mandate of Vatican II, and who give Gregorian Chant pride of place at all liturgical gatherings, who preserve the riches of polyphony, and who encourage the music of the people, I have nothing but contempt for those who have decided to provide only the so-called music of the people, which does not include the Catholic folk music of Europe, Africa, Asia, or the Americas for the last six hundred years, but only the well-marketed music of a few white American males who are still (nominally) alive and who have only been writing for the past 40 years.

Allow me to let you in on Sturgeon's Law: Ninety percent of everything is crap. It is therefore inevitable that ninety percent of the so-called "new" music is also crap. The advantage of using old music (be it chant, polyphony, or real folk music), is that time has winnowed out the crap, and left the jewels.

Allow me also to let you in on another secret. Most of your captive audience (courtesy of the concept, "holy days of obligation") are there because they have to be, not because they like most of your so-called music. They are also getting fewer and fewer (in case you haven't noticed), because they hunger for a thing called "holiness", and you're giving them second rate pop tunes instead. After a while, even for the faithful, that gets rather old.

Finally, allow me to let you in on a third secret (you can even call it “The Third Secret of the Fatuous”, if you wish): The prophet Jeremiah once said: “God’s curse is on those who do the things of the Lord carelessly”. The sneaking suspicion on the part of most of those in the pews is that you are taking the most precious things of the Lord (that is, the Divine Liturgy), and that you are treating them carelessly. Don’t expect any big kudus from either the faithful, or the Almighty, when you finally saunter into the Kingdom of Heaven. I suspect that the title, “least in the Kingdom”, is the best you can expect. I also suggest that you start practice gnashing your teeth, just in case.

This is not to say that all those who play guitar in church are damned. One of the best guitar masses that I ever was present at used John Dowland’s “Lord Willowby’s Return” as the instrumental replacement of the introit. The rest of the music was equally good. I would also be okay with the likes of John Fahey or Leo Kottke on guitar at the mass. Hell, I’d be okay if Sister Mary Clarence of Sister Act started programming the music. At least she understood that any true love song truly expressed the relation between the human soul and God.

None of this is the case with most of the pabulum that I had the misfortune to suffer through before I bailed on your shipwreck-in-progress. It’s said in Nashville that all you need are four chords and the truth. Most guitar masses in my experience miss that by at least two chords, and wouldn’t know the truth if it. . . introduced itself to the players. It has gotten so bad that I entirely understand the sentiment of early Christians, and the Orthodox Church, who still have in their Canons the instruction that a cleric who learns to play the cithara (early predecessor of the guitar) is to be deposed from office and excommunicated.

Confession, hell: at this point, I’m going to have to do a couple of hundred rounds of the Jesus Prayer to keep myself from killing something/someone.

Tuesday, November 29, 2005

On Remedial Education

Those perceptive readers among you have no doubt noted that on the sidebar, there is a listing of items under the main heading of "Remedial Education." It is no accident that they are there.

I intend on making this set of links (now presently empty, alas) into one which would enable a willing reader to get a proper basic education.

By a proper basic education, I mean one which entails a grounding in the Trivium, the Quadrivium, and what the late Eugen Rosenstock-Huessy called The Cross of Reality.

By the Trivium, I mean the logical (or verbal) subjects of Grammar, Dialectic, and Rhetoric. By Grammar, I mean the formal study of the structure of language, the art of learning languages, and the art of learning an articulated system of knowledge. By Dialectic, I mean the formal study of Logic, both deductive and inductive, and the art of reasoning and following the reasoning of others. By Rhetoric, I mean the formal study of prose and verse composition, the art of writing persuasively, informatively, and entertainingly, and the art of thinking inventively.

By the Quadrivium, I mean the musical (or nonverbal) subjects of Music, Arithmetic, Geometry, and Astronomy. By Music, I mean the formal study of singing, reading, writing, and conducting music, including a knowledge of harmony, counterpoint, form and analysis, and composition. By Arithmetic, I mean more properly the subject of number theory, or the formal study of arithmetic, mathematical logic, set theory, algebra, and the various fields of analysis, including analytical geometry and the calculus. By Geometry, I mean Euclidian and non-Euclidian geometry, topology, and visual thinking including the visual and graphic arts. By Astronomy, I mean the formal study of the scientific method, including observation, hypothesis, and experiment, and the development of that method and the body of knowledge obtained from it in the physical, chemical, and biological sciences.

By the Cross of Reality, I mean that division of subjects (developed by the late philosopher Eugen Rosenstock-Huessy) according to the axis of human consciousness with the vertical bar of inner and outer, and the horizontal bar of past and future. Taking that cross in a circle, the past of course deals with human history; the inner deals with the attempts of humans to plumb the depths of human consciousness in literature and the arts; the future deals with human attempts to say what should be, in law, political theory, and economics. And finally the outer deals with what is most real: God's creation, as may be found in the study of nature, and God's revelation, as may be found in the study of Holy Scripture, Tradition, and the Authority of the Church.

While it is unfortunate that there has been no attempt in our school systems to teach people all of these things, which I believe are the birthright of a truly educated individual, I also believe that it is never too late to learn. Or as that great philosopher, Anonymous, once said: The only remedy for ignorance is learning.

Thursday, November 17, 2005

The Crown of Roses (or, The Legend)

When Jesus Christ was yet a child
He had a garden small and wild,
Wherein he cherished roses fair,
And wove them into garlands there.

Now once, as summertime drew nigh,
There came a troop of children by,
And seeing roses on the tree,
With shouts they plucked them merrily.

"Do you bind roses in your hair?"
They cried, in scorn, to Jesus there.
The Boy said humbly, "Take, I pray,
All but the naked thorns away."

Then of the thorns they made a crown,
And with rough fingers pressed it down,
'Til on His forehead, fair and young,
Red drops of blood, like roses sprung.

--Music by Pyotr Illich Tchaikovsky
Sheet music available here.

The Crown

I. LA CORONA

Deign at my hands this crown of prayer and praise,
Weaved in my lone devout melancholy,
Thou which of good hast, yea, art treasury,
All changing unchanged Ancient of days.
But do not with a vile crown of frail bays
Reward my Muse's white sincerity;
But what Thy thorny crown gain'd, that give me,
A crown of glory, which doth flower always.
The ends crown our works, but Thou crown'st our ends,
For at our ends begins our endless rest.
The first last end, now zealously possess'd,
With a strong sober thirst my soul attends.
'Tis time that heart and voice be lifted high;
Salvation to all that will is nigh.

II. ANNUNCIATION

Salvation to all that will is nigh;
That All, which always is all everywhere,
Which cannot sin, and yet all sins must bear,
Which cannot die, yet cannot choose but die,
Lo ! faithful Virgin, yields Himself to lie
In prison, in thy womb; and though He there
Can take no sin, nor thou give, yet He'll wear,
Taken from thence, flesh, which death's force may try.
Ere by the spheres time was created thou
Wast in His mind, who is thy Son, and Brother;
Whom thou conceivest, conceived; yea, thou art now
Thy Maker's maker, and thy Father's mother,
Thou hast light in dark, and shutt'st in little room
Immensity, cloister'd in thy dear womb.

III. NATIVITY

Immensity, cloister'd in thy dear womb,
Now leaves His well-beloved imprisonment.
There he hath made himself to his intent
Weak enough, now into our world to come.
But O ! for thee, for Him, hath th' inn no room ?
Yet lay Him in this stall, and from th' orient,
Stars, and wise men will travel to prevent
The effects of Herod's jealous general doom.
See'st thou, my soul, with thy faith's eye, how He
Which fills all place, yet none holds Him, doth lie?
Was not His pity towards thee wondrous high,
That would have need to be pitied by thee?
Kiss Him, and with Him into Egypt go,
With His kind mother, who partakes thy woe.

IV. TEMPLE

With His kind mother, who partakes thy woe,
Joseph, turn back; see where your child doth sit,
Blowing, yea blowing out those sparks of wit,
Which Himself on the doctors did bestow.
The Word but lately could not speak, and lo!
It suddenly speaks wonders; whence comes it,
That all which was, and all which should be writ,
A shallow seeming child should deeply know?
His Godhead was not soul to His manhood,
Nor had time mellow'd Him to this ripeness;
But as for one which hath a long task, 'tis good,
With the sun to begin His business,
He in His age's morning thus began,
By miracles exceeding power of man.

V. CRUCIFYING

By miracles exceeding power of man,
He faith in some, envy in some begat,
For, what weak spirits admire, ambitious hate:
In both affections many to Him ran.
But O! the worst are most, they will and can,
Alas! and do, unto th' Immaculate,
Whose creature Fate is, now prescribe a fate,
Measuring self-life's infinity to span,
Nay to an inch. Lo! where condemned He
Bears His own cross, with pain, yet by and by
When it bears him, He must bear more and die.
Now Thou art lifted up, draw me to Thee,
And at Thy death giving such liberal dole,
Moist with one drop of Thy blood my dry soul.

VI. RESURRECTION

Moist with one drop of Thy blood, my dry soul
Shall—though she now be in extreme degree
Too stony hard, and yet too fleshly—be
Freed by that drop, from being starved, hard or foul,
And life by this death abled shall control
Death, whom Thy death slew; nor shall to me
Fear of first or last death bring misery,
If in thy life-book my name thou enroll.
Flesh in that long sleep is not putrified,
But made that there, of which, and for which it was;
Nor can by other means be glorified.
May then sin's sleep and death soon from me pass,
That waked from both, I again risen may
Salute the last and everlasting day.

VII. ASCENSION

Salute the last and everlasting day,
Joy at th' uprising of this Sun, and Son,
Ye whose true tears, or tribulation
Have purely wash'd, or burnt your drossy clay.
Behold, the Highest, parting hence away,
Lightens the dark clouds, which He treads upon;
Nor doth He by ascending show alone,
But first He, and He first enters the way.
O strong Ram, which hast batter'd heaven for me!
Mild Lamb, which with Thy Blood hast mark'd the path!
Bright Torch, which shinest, that I the way may see!
O, with Thy own Blood quench Thy own just wrath,
And if Thy Holy Spirit my Muse did raise,
Deign at my hands this crown of prayer and praise.

--John Donne

Wednesday, November 16, 2005

The Holy Hand Grenade strikes again!

We have decided, in the fullness of time, to award once again the prestigious Order of the Holy Hand Grenade of Antioch to a worthy individual. Today's victim, er, recipient, is Shawn Tribe, and his weblog, The New Liturgical Movement. In addition to being an excellent and informative weblog regarding Eastern and Western Liturgy, Mr. Tribe has posted a number of essays (either his own, or those of his contributors) which have both accurately and kindly presented Eastern liturgy and theology to Western readers. Additionally, he and his weblog are graced with an eirenic spirit, and a desire to avoid polemic, which are both rare and needed in these days.

For all these reasons then, let the Rite of Investiture be solemnly pronounced, let the Holy Hand Grenade of Antioch be bestowed upon Mr. Tribe, and let his name be enrolled in the venerable and ancient Order of the Holy Hand Grenade of Antioch.

Wednesday, November 09, 2005

Blue State Chili

Well, as I have said to DarwinCatholic, I believe that the results of the special election show that we have the best government in California that money can buy. I am happy (I suppose) for the several unions, who have managed to preserve their special interests. But in the interest of showing that there is something of interest in blue states besides their racy lingerie or unrealistic political attitudes, may I recommend the following, which my wife Beth and I had for dinner tonight.

Blue State Chili

Ingredients:

1 Package Carroll Shelby’s Original Texas Brand Chili Kit

2 lbs Tri-tip steak, cut so as to minimize fat

(marinade for steak)
Dark Balsamic Vinegar
A-1 sauce
Sesame Oil
Extra Virgin Olive Oil
1 Quart plastic seal-lock bag

1 8 oz. can of Tomato Sauce
1 6 oz. can of Tomato Paste
1 14 oz can of chopped Tomatoes

1 medium yellow or brown onion
1 medium red onion
Extra Virgin Olive Oil

1 15 oz can of red kidney beans
115 oz can of garbanzo beans (or kidney or pinto beans)

Instructions:

Put the tri-tip steak into the seal-lock plastic bag. Put a tablespoon or so (depending on taste) of the A-1 sauce (Worcestershire sauce would also make a good alternative). Pour in the Balsamic Vinegar until it encloses the steak in the bag. Put in another tablespoon or so of the olive oil into the marinade. A dash or three of sesame oil wouldn’t hurt either. Seal and put in the refrigerator for at least 24 hours.

Use a large covered casserole or pot. Put the contents of the tomato sauce, tomato paste, and chopped tomatoes into the pot. Open the large (dark red) spice packet from the Carroll Shelby’s Kit, and stir it into the mix. (If you are really adventurous, put in the small red spice packet of cayenne pepper as well: WARNING: CARROLL SHELBY’S ALSO HAS A PACKET OF SALT AND OF MASA FLOUR: IF YOU LIKE SALT, THEN PUT IT IN; BUT MOST ESPECIALLY, DON’T PUT THE MASA FLOUR IN, UNLESS YOU WANT YOUR CHILI TO SET HARDER THAN PORTLAND GRADE CEMENT. Put an 8 oz can of water (preferably bottled) into the mix, and two 6 oz. cans of water in as well. Stir until smooth. Then put on at low heat until simmering.

Peel and chop the red and yellow onions, and use a small cast iron skillet (or, if you are really blue state, a stainless steel pan) to sweat the onions in a tablespoon or two of the olive oil. When the onions are translucent and smell wonderful, stir the onions into the simmering tomato chili mix.

Remove the tri-tip from the bag (reserving the marinade) and chop into 3/4ths inch cubes. Put the cubed tri-tip into a large skillet, and brown the meat with a little olive oil. Pour the marinade into the skillet, and make sure that the marinade cooks with the browning meat. Then pour meat and marinade into the simmering chili mix. Stir until smooth, and then cover. Allow to simmer for another 20 minutes.

Pour the two cans of (drained) beans into the mix, stir until mixed, turn off the heat, and cover. Ten minutes later, the chili should be ready.

Beth’s opinion was that it was the finest chili she had ever eaten. I would tend to agree.

Enjoy.

Monday, November 07, 2005

You don’t only have the right to remain silent. . .

A dear friend of mine, a cantor from St. Mary Byzantine Church in Van Nuys, came to visit my church, together with a friend of his, this last Sunday. While my wife, Beth, was feeling tired after the Divine Liturgy, and had to be taken home soon afterwards, my friends and I had the chance to speak about matters Carpatho-Rusyn. My cantor friend was and is the son and grandson of Carpatho-Rusyn cantors, and has probably forgotten more about that beautiful chant than I’ll ever learn about it.

Unfortunately, the conversation was not of entirely pleasant news: my friend told me about the closing of a Byzantine Catholic Church, Holy Trinity Church in Connecticut, which apparently had been closed by its bishop, His Grace, Andrew Pataki of the Eparchy of Passaic. What was remarkable about this closure was that it was apparently done without the knowledge or consent of the church’s parishioners, that the closure was announced at the end of a Divine Liturgy, and that the parishioners were forced out under armed guard directly after that Liturgy. News accounts of this forced closing may be found here and here.

If these accounts are correct, then it would appear that His Grace, Bishop Andrew, has acted in violation of several provisions of the Eastern Catholic Code of Canon Law.

In particular, Canon 873, section 1 states: “If a church in no way can be used any longer for divine worship and there is no possibility to repair it, the eparchial bishop can relegate it to profane but not sordid use.” Thus, under this canon, a bishop has the unqualified right to close a church only when it can no longer be used for divine worship.

But section 2 of that canon states: “If other grave reasons suggest that a certain church can no longer be used for divine worship, the eparchial bishop can relegate it to profane but not sordid use, after having consulted with the presbyteral council, and with the consent of those who legitimately claim rights concerning the church, and as long as the good of souls is not thereby impaired. (emphasis added).

While there is no evidence one way or the other whether His Grace Andrew consulted with his presbyteral council on the matter, it appears obvious that he did not seek the consent of Holy Trinity Church’s parishioners, who had legitimate rights under canon law. To begin with, Can. 15.2 states: “Christ's faithful are at liberty to make known their needs, especially their spiritual needs, and their wishes to the Pastors of the Church.” Thus, the parishioners in this instance had the right to request that they continue to maintain their church and their parish, even though it had dwindled in numbers.

Further, under Can. 16, “Christ's faithful have the right to be assisted by their Pastors from the spiritual riches of the Church, especially by the word of God and the sacraments.” And under Can. 17, “Christ's faithful have the right to worship God according to the provisions of their own rite approved by the lawful Pastors of the Church; they also have the right to follow their own form of spiritual life, provided it is in accord with Church teaching.”

Under these Canons, I believe that the parishioners had the right to request the bishop that he continue to allow the pastor and priests there to serve the parish, and that the parish continue to exist as such. These rights appear to have been violated when His Grace acted, without the parishioners’ consent or even knowledge, to force them out (under gunpoint!) of the church which they had financed and supported for many years.

Regardless of whether the parishioners of Holy Trinity had rights in that church, however (and I believe canon law is clear that they do), it should be obvious that the act of a bishop in evicting his flock under gunpoint is not to the benefit of souls, neither the souls of his flock, nor (through great scandal) to the many Christian souls (whether Orthodox, Catholic, or Protestant) who happen to believe that Christ sent bishops into the world to feed His flock, and not to fleece it.

Under the circumstances, then, I believe that members of Holy Trinity Parish have the right under Title 22, Canons 996-1006 of their Code of Canon Law to seek recourse against the uncanonical decree of His Grace, Andrew, first by contacting his office directly, and if that is unsuccessful, in bringing an appropriate complaint to the Archeparchy of Pittsburgh, his Grace’s immediate superior. If that is unsuccessful, there is always the final option of appealing to Rome.

It is important to note that the Roman Catholic Code of Canon Law provides Roman Catholics with the same rights, and the same protections, as the Eastern Catholic Code of Canon Law. Thus, Roman bishops cannot legally close churches and evict their parishioners unilaterally.

And finally, I note that under both the Eastern and Roman Catholic Codes of Canon Law, the Christian faithful, “. . .In accord with the knowledge, competence and position which they possess, they have the right and even at times a duty to manifest to the pastors of the Church their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to the other Christian faithful, with due regard for the integrity of faith and morals and reverence for the same pastors, and with consideration for the common good and the dignity of persons.” (Eastern Code, Canon 15.3; Latin Code, Canon 212.3). Thus, all Catholics (indeed, all Christians) have both the right and the duty to let His Grace, Andrew, and His Grace’s superiors, know exactly what they think of His Grace’s actions.

I would only recommend that those who do so make their opinion known follow the above canon completely, and accord to His Grace the reverence due to a successor of the Apostles, and be considerate of the dignity of all people. In short, as Lucius Malfoy said to his son, Draco: Play nicely.

Tuesday, November 01, 2005

On writing music

As I write this, my wife and I are home right now, on a cold, dark day in San Pedro, California. All right, it’s currently 60 or so degrees, and there is some slight overcast which has made this one of the “pearl-grey” days that I so love about coastal southern California. We’re currently starting up the wall heaters in the bedroom and the living room, and burning off the dust that has collected in them since we turned them off back in mid-March.

I’m in the living room of our little cottage now, thinking back to how I started learning to write music. I had just gotten a Macintosh (one of those small grey plastic monitor and computer combos that so captivated the world in a simpler age, before Bill Gates realized that he could steal, uh, “back engineer” the intuitive operating system that Apple had developed, and could import it into any PC DOS system). I soon afterwards bought a cheapo music notation system, and started learning how it worked. Soon, I found that I was entering music with my little mouse into the system, was seeing what it looked like, and simultaneously, was hearing what the music sounded like. This was the beginning of a breakthrough in my musical life.

At around the same time that I was learning to do this, I had been introduced to the rich tradition of Russian and Greek liturgical music, and had soon afterward become a member of the choir at St. Andrew Russian Catholic Church, around eighteen years ago. So as to better understand the music (and because I was expected to know all the parts by the choir director, Frank Ryan, back then), I started entering the lines of each part in their own staff (which meant at first making music with four staffs for Soprano, Alto, Tenor and Bass (or SATB)). I would start with the soprano line, go through it, listen to the part while others were playing, and then do the same for each subsequent part. Gradually, I got to the point where I could hear each part simultaneously as I sang in the choir for Divine Liturgy, and could even start remembering all of the parts and hearing them simultaneously in my auditory memory. I must have done this with five or six hundred pieces of Russian liturgical music.

This process of writing down the music via computer got to the place where I would turn off the monitor or “mute” the program, and would enter the text and more “feel” or “hear” the music as I entered it into the program. This got to the place where I could start to take blank sheet music, start writing music upon it, and could “hear” the musical line as I would write it. Needless to say, this also greatly helped my ability to sight-read music.

It finally got to the point that I could take a choral musical score, read the individual parts, put them together in my head, and get a fair idea of how the whole thing would sound. I even found that I could start to do this with orchestral scores, and get to the place where I could see and hear how the parts fit together.

So, for those who wish to write music, I recommend doing it in three simple steps.

1. Get yourself a cheap music notation program. While Finale and Sibelius are top of the line programs, avoid them for right now. Just get yourself a program that will allow you to enter music with your mouse or by your keyboard. I use Cakewalk Scorewriter myself, which cost me about $30.00 or so, but I’ve also heard good things about Finale Notepad (which is free) and Finale Notepad Plus (which is $25 or so), and Noteworthy Composer,(in free and licensed versions). You can also use Google to look up “free music notation programs” and investigate what is available. You want something that, when you’ve finished working with it, will look something like a professional score.

2. Find yourself sheet music that you like and which is relatively inexpensive (or free). One of the best sources that I have found is the Public Domain Choral Music website, which at present has more than eight thousand different scores. If your computer doesn’t already have it, download Adobe Reader, so that you can download and print out the scores, which are mainly in pdf files. You can also listen to the music, which in many cases also has midi files. If you want to start simply, there are melodies in Gregorian chant available. If you prefer other genres than choral music, then use Google or some other search engine, use suitable inquiries (e.g. “Free Celtic music”, etc.) and see what you come up with.

3. Start entering the music, one line at a time. You’ll most probably have to make use of the music program’s tutorial or ‘help” sections to start learning how to alter such things as meter, key signature, bass or treble clef, and how to enter notes, but all things require time to learn. I can tell you that it is worth the effort, because once you have learned one program’s system for entering music, it is far easier to learn another program. When you enter the music, use the program’s playback option to hear what the music sounds like. If it does not sound right, look at the text that you are entering from, and see if there is a mistake. If so, then correct it, and try again.

* * *

It’s now a few days later, and my wife and I are enjoying a much warmer day in San Pedro, and I’m reviewing what I’ve written. The thought that came to mind upon reading it is: did you say that you wanted to write your own music? Well, that too is an option. May I suggest, however, that you may want to do something like the following:

1. Learn musicianship, that is, learn more about the way that music is put together and written. In that light, the two best books that I know of are Marta Ghezzo's Solfege, Ear Training, Rhythm, Dictation, and Music Theory: A Comprehensive Course and Ron Gorow's Hearing and Writing Music. The first teaches solfege, scales, modes, intervals, chords, and all of the elements of Western music. The second is perhaps the best book I have ever read for developing the skills necessary to hear, read and write the elements of music. With these two, and applying yourself to using them, I believe you have all you need to write down the music which you hear.

2. Learn melody. A lot of people have attempted to give the “method” by which one should learn melody. I have a simpler suggestion (and a harder one): fill your head with the most beautiful melodies that you can find. J.S. Bach filled his head with the traditional German music of the time. I am told that Berlioz stole a lot of his best music from the traditional latin chant. Ralph Vaughan Williams took some of his best music from the folk music of England, Scotland, Wales, and Ireland for the English Hymnal, and then went on to compose. The list can go on, for those who wish to pursue it. The point is to find good melodies, write them, and play them. It is said that memory is the mother of imagination. Fill your memory with beautiful melodies. Your imagination should be able to do the rest. You could do worse.

3. Once you have learned melody, learn counterpoint. That’s a complex word with a simple meaning: learn to listen to, and hear in your imagination, two or more melodies at a time. The beginning of that is to use your notation program to write out one part, to listen to that, and then to write out a second part, and then to listen to that. Alternate between the two. Eventually, you will learn how to hear in your mind both of the melodies (or parts) as well. This process can be continued, so that the listener can begin to listen to three or more parts. I’m told that Schubert could hear up to eight different melodies in counterpoint at one time. That would be something to work towards.

Another process, perhaps a more practical one, would be to get to the point where you could sing one part, while others are singing another part at the same time. This, by the way, is a wonderful way of developing skill at choral singing.

A third, and connected process, is to learn how to write separate lines which sound good together. I can recommend three good books; by Fux, Jeppeson and Schecter. Fux in particular gives good, simple instructions for taking a melody and entertwining it with another melody either above or below it, and further, in showing how different types (or as he calls them, “species”) of counterpoint melodies can be built upon a basic melody. By the bye, Fux’s was the basic book for training composers from Mozart to Brahms. One could do worse. Jeppeson’s book gives more understanding of how to make counterpoint in the style of Palestrina, and gives a much better presentation of how that composer, and other composers of that period, used counterpoint. Finally, Schecter’s book gives a better idea as regards how counterpoint has been used in the classical, romantic and modern periods, and gives good training in extended two and three part voice leading.

Using a music notation program is an indispensable aid in training one to be able to hear, and to write, multi part counterpoint. I suggest writing down the examples, or the work that one is doing on counterpoint, writing down the individual lines, and hearing how each one sounds on replay. One will find that if one is diligent in doing this, one will develop the ability to hear each line as it sound in the whole piece.

4. Once you have learned melody and counterpoint, learn harmony. Being instrumentless, I long depended on being able to hear simultaneous melodies in singing. However, I have found that this is of little help when one or more of the singers are insecure in their part, or are unable to “tune” the intervals which they sing. A knowledge of intervals and chords is essential in being able to fine tune a choir, or to hear and write any complex music. While the traditional text for harmony was Rameau’s Treatise on Harmony, it unfortunately is not as clear in its text as was Fux. Thus, the two best books on harmony that I know of are Walter Piston’s Harmony, and Paul Hindemith’s Concentrated Course on Traditional Harmony, Volumes One and Two. Piston is good for showing the development of harmony in Western music, and Hindemith is good for giving exercises and developing skill in hearing and using harmony. Anyone who works with these texts should be able to work with harmony and the leading of voices.

5. Once you have learned musicianship, melody, counterpoint, and harmony, learn instrumentation and orchestration. Three good books on orchestration are Rimsky-Korsakov’s, Strauss/Berlioz’ and Adler’s. (As you can see, I tend to prefer works by people who are actually composers of music). Rimsky-Korsakov’s is brief as regards the range and quality of instruments, and deals more with his practice in putting together an ensemble sound. Strauss’ is far more thorough in dealing with the particulars of instruments, their sounds and their ranges, their transpositions, and makes quotes from the scores of a far broader range of composers in order to give his examples. Adler’s book has the advantage that it includes ranges and transpositions for more current instruments than Strauss knew, the book includes a CD of each of the instruments, giving examples of their ranges and timbres. It also appears to be of value for its presentation of an orchestra as an interchange of five choirs: strings, woodwinds, brass, percussion, and vocal.

With music notation programs, one can make multistave scores, and can enter the melodies for each of the lines of the score. Additionally, with MIDI (which is the basis for most music notation programs), one can assign sounds to each of the lines that resemble those of the actual instruments. Finally, with musical patches (which range from freeware to very expensive; I recommend free), one can assign sounds and timbres which very closely resemble those of the actual instruments). Thus, one can either write out and enter quotations of music (or full orchestral scores), or one can experiment with one’s own arrangements or orchestrations, and immediately hear how they sound.

It seems that a number of people have been doing just that in MIDI, both with the classical compositions of the past, and with their own compositions. There are websites which have libraries of such MIDI scores, here, here, and here. I dare say that there are MIDI collections of other traditions of music out there as well. All one need do is to use Google or other search engines to find them, according to one’s interest.

There is an additional thing that one can do to get a quick appreciation of any score in MIDI: Most music notation programs have the capacity to import a MIDI score, thus generating a written score of the music. One can mute all but particular lines of the score, so as to hear each line of the score. (One can also do the same thing by extracting particular lines from the score). It is good to mention at this point that a number of western musical instruments, particularly brass or woodwinds, are called transposing instruments, that is, the music for them for one reason or another is written in another key or interval than they actually sound. The advantage of a score exported from MIDI is that the music is written in a single key, making the score much easier to read.

There is a final thing that can help one with composition or with understanding a score in MIDI: most music notation programs permit one to hear or enter text in one key, and then to transpose the music for that text to the key or interval in which a transposing instrument would be traditionally read and played. On the one hand, with a music notation program with transpositional capabilities, one can ease the process of writing music. On the other hand, it can greatly assist one in the process of learning the skill of transposition, by having something that will test whether the transposition was successful or without error.

In short, with the use of a music notation program, and the development of the skills presented in the above books, one can learn musicianship, melody, counterpoint, harmony and orchestration—the foundation necessary for a composer, a conductor, and (in my opinion) any truly educated individual. Of course, there is much more that can be learned: the history of Western music, the music of other cultures, musical form and structure, and composition, among many other things. But with this foundation, one can learn all of these things, whether on one’s own, or through formal study.

In my looking at the lives of composers, such as Wagner and Berlioz, it appears that many composers have been self taught. And in looking at the lives of a number of other composers, such as Lully, Vaughan Williams, and Elliot Carter, they have been late bloomers. Thus, for those who can say “you’re only jealous because the voices sing to me”, it might be worth while to learn, and to try to set down what one hears. Or, in the words of Ralph Vaughan Williams, who was invited to hear the piano recital of a young composer addicted to the twelve-tone fiasco, “Very good, very good; and if by chance a melody should happen to pop into your head, don’t think twice about setting it down.”