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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

Solmization from the Inside

Dr. Charles Weaver · February 24, 2021

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ANY MUSIC STUDENTS initially learn to sing by assigning certain solfège syllables (do, re, mi) to the notes of the scale. While many may see this as a pointless exercise, there is a reason; the theory is that by associating these syllables with melodic patterns the student will acquire the skill of sight-singing more quickly and easily. The history of this practice (a favorite topic of mine) is long and complicated, but its origins lie in the process of teaching plainchant to children, as it was practiced about a thousand years ago. But the way we generally teach solfege now and the way it was taught in the middle ages are quite different. More modern solfege approaches have been adapted for use in plainchant instruction, as in the highly successful Ward method. But can the old way of thinking about solmization (as it was called) be useful in our modern chant singing and teaching? That is what I want to suggest and explore in this series of posts.

What do most music students learn about the old way? Let’s imagine a classroom early in a course of music appreciation or history. There, probably on the second lecture of the semester, we learn that solmization was established by a monk named Guido of Arezzo, who took the syllables from a hymn (more on this below). The system involved six syllables. And these groups of six were arranged in a peculiar order on a diagram of a hand. The class sees a picture of the hand briefly, but only early in the semester, and it is soon forgotten. Most students may ask themselves why the system didn’t have seven syllables, since there are seven notes in the scale. It seems complicated and irrelevant, even if beautiful and evocative.

On the contrary, the system worked, as attested by the fact that this was still the first thing anyone in Catholic Europe learned about music until the nineteenth century. But the way it is generally presented now, all at once and out of context, is not actually conducive to learning or to understanding its usefulness. I am inspired in part by a recent book by Nicholas Baragwanath, who has researched the later end of the solmization tradition. While I do not agree with everything in the book (I cannot endorse what he says about modern chant practice, for instance), it is an interesting book for anyone who would like to know how important this practice was for composers as late as Haydn and Rossini. And when we start to see the system from the inside rather than from the outside, it begins to make much more sense.

To see what I mean, consider an alternative classroom scene in the distant future. The professor is explaining that people early in the digital age used a tool called the QWERTY keyboard for their written communication. People in the twentieth and twenty-first centuries, we learn, memorized the positions of the letters by rote, and they all carried around a mental map of the left-hand keys that looked something like this:

This is not a good way to learn to type. Similarly, admiring the complex Guidonian hand is not a good way to learn to sing chant. And while the QWERTY keyboard really is rather random, the old solmization system is smart, useful, and beautiful. I will try to show in the upcoming posts that this way of thinking about chant is useful for phrasing, for understanding certain aspects of Renaissance polyphony, and for chant accompaniment. It really works! But first, we should approach what it has to offer us the same way we approached learning to type, since the hunt-and-peck method is not great for chant or for solfege in general.

Let’s start at the very beginning.

The first six notes just happen to be: Ut Re Mi Fa Sol La. These come from the wonderful hymn to St. John the Baptist, Ut queant laxis, which has been covered on this blog before. Before anything else, the student should memorize the first verse of this hymn.

Let us dwell briefly on the text as well, which is a prayer we should constantly make. To paraphrase: O Saint John, cleanse the guilt of our polluted lips (as in any time we say something that is not good, true, beautiful, and oriented to the glory of God), so that with loosened tongues (here we think of the story of Zechariah, the father of the Baptist, as recounted in Luke 1. Gabriel had silenced him for his unbelief. When Zechariah named John, as indeed we name him in this verse, his first speech is the glorious canticle Benedictus, which has become one of our greatest songs.), we, your servants, may resound your wondrous deeds. These are always good sentiments to consider before singing!

Let’s assign these syllables to physical addresses on on our left hand. This strategy improves memory by linking our spatial and aural cognition.

Each of the syllables is meant to go on a joint, where the creases of your fingers are. Notice the sensibility of this layout. The first note, Ut, is placed at the base of the first finger, the one we use to point. Since the chant is in the first mode, the final Re is the most stable note, around which all the other notes are centered. It is placed at the base of the middle finger. Mi and Fa, which are separated by a smaller step than the other notes, are at the base of the ring and little fingers, which as any pianist can tell you are very closely related and dependent on each other for motion.

The thumb (since it is opposable) can comfortably point to each of these other positions. The student should use this method whenever singing music that confines itself to these six notes until it is comfortable. Some upcoming examples on the calendar would be the Introit antiphon for the second Sunday of Lent, Reminiscere, and the offertory chant for the third Sunday, Justitiæ.

In the next post, we will
look at how to extend this
system, once the initial six
notes are comfortable.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Tagged With: Gregorian Chant, vocal pedagogy Last Updated: February 24, 2021

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About Dr. Charles Weaver

Dr. Charles Weaver is on the faculty of the Juilliard School, and serves as director of music for St. Mary’s Church. He lives in Connecticut with his wife and four children.—(Read full biography).

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President’s Corner

    “American Catholic Hymnal” (1991)
    The American Catholic Hymnal, with IMPRIMATUR granted (25 April 1991) by the Archdiocese of Chicago, is like a compendium of every horrible idea from the 1980s. Imagine being forced to stand all through Communion (even afterwards) when those self-same ‘enlightened’ liturgists moved the SEQUENCE before the Alleluia to make sure congregations wouldn’t have to stand during it. (Even worse, everything about the SEQUENCE—including its name—means it should follow the Alleluia.) And imagine endlessly repeating “Alleluia” during Holy Communion at every single Mass. It was all part of an effort to convince people that Holy Communion was historically a procession (which it wasn’t).
    —Jeff Ostrowski
    “Music List” • 27th in Ordinary Time (Year C)
    Readers have expressed interest in perusing the ORDER OF MUSIC I’ve prepared for 5 October 2025, which is the 27th Sunday in Ordinary Time (Year C). If such a thing interests you, feel free to download it as a PDF file. As always, the Responsorial Psalm, Gospel Acclamation, and Mass Propers for this Sunday are conveniently stored at the spectacular feasts website alongside the official texts in Latin. Readers will want to check out the ENTRANCE CHANT posted there, which has a haunting melody (in the DEUTERUS MODE) and extremely powerful text.
    —Jeff Ostrowski
    Kids’ Choir Sings Thomas Aquinas
    Last Sunday, a children’s choir I’m teaching sang with us for the very first time at Sunday Mass. Females from our main choir sang along with them. If you’re curious to hear how they sounded, you can listen to a ‘live’ recording. That’s an English version of TANTUM ERGO by Saint Thomas Aquinas. That haunting melody is called GAUFESTRE and was employed for this 2-Voice Arrangement of a special hymn for 9 November (“Feast of the Dedication of the Lateran Basilica in Rome”) which replaces a Sunday this year.
    —Jeff Ostrowski

Quick Thoughts

    “Reminder” — Month of September (2025)
    Those who don’t sign up for our free EMAIL NEWSLETTER miss important notifications. Last week, for example, I sent a message about this job opening for a music director paying $65,000 per year plus benefits (plus weddings & funerals). Notice the job description says: “our vision for sacred music is to move from singing at Mass to truly singing the Mass wherein … especially the propers, ordinaries, and dialogues are given their proper place.” Signing up couldn’t be easier: simply scroll to the bottom of any blog article and enter your email address.
    —Jeff Ostrowski
    “Canonic” • Ralph Vaughan Williams
    Fifty years ago, Dr. Theodore Marier made available this clever arrangement (PDF) of “Come down, O love divine” by P. R. Dietterich. The melody was composed in 1906 by Ralph Vaughan Williams (d. 1958) and named in honor of of his birthplace: DOWN AMPNEY. The arrangement isn’t a strict canon, but it does remind one of a canon since the pipe organ employs “points of imitation.” The melody and text are #709 in the Brébeuf Catholic Hymnal.
    —Jeff Ostrowski
    Did they simplify these hymn harmonies?
    Choirs love to sing the famous & splendid tune called “INNSBRUCK.” Looking through a (Roman Catholic) German hymnal printed in 1952, I discovered what appears to be a simplified version of that hymn. In other words, their harmonization is much less complex than the version found in the Saint Jean de Brébeuf Hymnal (which is suitable for singing by SATB choir). Please download their 1952 harmonization (PDF) and let me know your thoughts. I really like the groovy Germanic INTRODUCTION they added.
    —Jeff Ostrowski

Random Quote

“One can still have silence even during the Canon, since one is not obliged to recite the Canon audibly at all times. A quieter, less powerful tone of voice will always permit an opportunity for personal, silent prayer.”

— Joseph Cardinal Frings (25-jan-1968), patron of “Consociatio Internationalis Musicae Sacrae” (papal church music association)

Recent Posts

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  • “Music List” • 27th in Ordinary Time (Year C)
  • Kids’ Choir Sings Thomas Aquinas

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