Katie
@khauserproaxis-com
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Yes, there are a ton of trills. Very few notes are sung straight. But as seems to be typical with good chanters it sounds so subtle and effortless. He just glides around the notes.
1st—It was pretty slow, it almost felt like he wasn’t keeping his tempo strictly, but I think he actually was.
The “sliding into notes” was more pronounced.
He had a lot of interpretations that sounded like additions to the melos, like something that you might expect to be written into the score if you weren’t watching, in addition to the many subtler ornaments that embellish that you almost don’t notice if you aren’t listening for them, if that makes sense.2nd—He used a much faster tempo, with more obvious beat. His ornaments are simpler, possibly because of the faster tempo. His chanting was also very smooth, with lots of subtle, effortless ornamentation, but it sounds less like sliding.
They both like the third interpretation that we learned last week.The same thing happened to me last week. (Up until now I have also joined through my browser without a problem.)
I didn’t want to create a zoom account, but it looked like my only option. After that it worked fine.
First recording:
He is louder and gives more emphasis on downbeats. It’s more obvious in certain places because of the space between notes. His ornaments effortlessly fit within the rhythm.Second recording:
This one has more of an obvious, distinct, punching pulse. I think the beat is more emphasized and distinct because the ison is also chanting words.If the royal beginning of orthros is done, I’ve always heard Psalms 19-20 being intoned and a censing is done.
Are these Psalms ever read plainly, or are they always intoned this way?
If you celebrated the vesperal divine liturgy, would you read the apolytikion of the feast at thanksgiving prayers?
It seems strange to have the first time hearing the festal apolytikion be when it is read at thanksgiving prayers, but on the other hand, you just did vespers of the feast, and if you had celebrated the complete vespers without the liturgy, you would have chanted the apolytikion of the feast.
It’s very confusing!
Right before the exapostilaria I used to always see “Holy is the Lord our God” chanted 3x before “Exalt the Lord our God…”, but lately I’ve started to see it written to chant “Holy is the Lord our God” 2x only. Which is correct?
Is “Great Vespers” and “Festal Vespers” synonymous, or could you have one without it being the other?
I always thought that chanting the typika and beatitudes wasn’t acceptable in the GOA (despite that fact that the typikon calls for it), but the DCS has started listing it as an option.
Do you think they’re trying to bring it back, or they’re just putting it in in case someone from another jurisdiction is using the DCS?
Sometimes we combine vespers services, for example if there’s a service in the back of the menaion that we want to use, but we also want to include hymns to the Saint in the main part of the menaion.
If one Saint has a Great Vespers and the other does not, does the Saint with the Great Vespers always take precedence? (i.e. You would automatically do Great Vespers and that Saint would be one whose hymns you would chant first.)
Or do you have a choice of whether you want to do the daily vespers (adding hymns from the second Saint) or the Great Vespers (adding hymns from the first Saint).
On Annunciation, I think the Digital Chant Stand will sometimes indicate that the kontakion is to be chanted and oikos is to be intoned by the priest with the repeat done by the chanter as it’s done in the Salutations.
Is this a typical practice? Is this in imitation of what would have been done when the kontakion and oikos in orthros were more of a full akathist? (I don’t remember exactly how you phrased it.)
