Thomas Tallis' psalms

This takes us back to England, of course, but I think it's worth drawing attention here to the beautiful melodies — nine in number — that Thomas Tallis composed for Archbishop Matthew Parker's Psalter. The most haunting of these is the third tune, commonly referred to as THIRD MODE MELODY (because it's in the phrygian or third mode), to which Psalm 2 is set. Twentieth-century composer Ralph Vaughan Williams famously used it as the basis for his own Fantasia on a Theme by Thomas Tallis, a personal favourite of mine. PDF files of the music can be accessed at Free-scores.com.

These tunes can be heard below, as performed by the Renaissance Singers.

A Reformed symbol

Read about this on my other blog: The Burning (Unburnt) Bush.

Updates: Psalms 23 and 130

I have just written another versification of Psalm 23 to be sung to any common metre or double common metre melody, in the style of the several editions of the Scottish Psalter. I have chosen DUNFERMLINE as the tune and posted it here.

I have also posted music for my common metre versification for Psalm 130, as well as corrected a printing error in the pdf file for Psalm 137.

Later: I've posted one more item: a double common meter version of the Song of Simeon or Nunc Dimittis, set to the familiar tune BETHLEHEM.

Printable scores

I have now posted printable scores in PDF format for virtually all of the psalms, canticles and hymns on my website. Take a look. In some cases these may not be precisely the same arrangements as the midi files. It will take me some time to go through these one by one to bring some consistency to them. That's a project for another day.

Later: I have posted at the bottom of the front page of this site my terms of use for these songs, along with the copyright information.

Kuyper on the Genevan melodies

I have recently reread Abraham Kuyper's Lectures on Calvinism, delivered in 1898 at Princeton Seminary. Although it's a marvellous book meriting more than one reading, there are some quirky elements that have not stood the test of time. Although his chapter on "Calvinism and Politics" obviously holds special interest for me, this time I took note of his treatment of the Genevan Psalms in "Calvinism and Art." Here the author uncritically repeats an opinion that has been widespread for a long time, namely, that the tunes chosen for the Psalms in the 16th century were well-known popular melodies already familiar to the people:

The men who first arranged the music of the Psalm for the Calvinistic singing were the brave heroes who cut the strands that bound us to the Cantus firmus, and selected their melodies from the free world of music. To be sure, by doing this, they adopted the people's melodies, but as [Orentin] Douen rightly remarks, only in order that they might return these melodies to the people purified and baptized in Christian seriousness. Music also would flourish, henceforth, not within the narrow limitations of particular grace, but in the wide and fertile fields of common grace. The choir was abandoned; in the sanctuary the people themselves would sing, and therefore Bourgeois and the Calvinistic virtuosi who followed him were bound to make their selections from the popular melodies, but with this end in view, viz., that now the people would no longer sing in the saloon or in the street, but in the sanctuary, and thus, in their melodies, cause the seriousness of the heart to triumph over the heat of the lower passions.

Though Kuyper was in error here, his account parallels the oft-repeated tale that Martin Luther's EIN' FESTE BURG was originally an old German drinking song. Kuyper continues:

It was this same Bourgeois who had the courage to adopt rhythm and to exchange the eight Gregorian modes for the two of major and minor from the popular music; to sanctify its art in consecrated hymn, and so to put the impress of honor upon that musical arrangement of tunes, from which all modern music had its rise [emphasis mine].

Both of these assertions were long ago discredited, although the latter misconception was likely due to Kuyper's familiarity with 19th-century Dutch arrangements of the psalms which masked their modal character. Prof. Karel Deddens corrects the record:

Already the first edition of Strasbourg, 1539, was supplied with melodies. We have already mentioned the name of Matthias Greiter, who composed several melodies, e.g. the melody of Psalm 119, which was used by Calvin for his rhymed version of Psalm 36, while Beza later on used this melody also for his rhymed version of Psalm 68. 

Almost all other melodies originated in France. The composer of most of them was Louis Bourgeois, a cantor at the Church of Saint Pierre in Geneva; he had been attracted by John Calvin himself to work on the Psalms. Louis Bourgeois composed melodies on the so-called church modes. 

The melodies are of an extremely high quality. As for the church modes, already in that time they had a very long history. Thus it is absolutely not true that the Psalm melodies were based on street songs of that time or on airs and tunes which were popular then. For many decades this theory has been repeated, but it is totally wrong. 

Here is more from H. Hasper's Calvijns Beginsel voor den Zang in den Eredienst (1955):

During the past century the question has arisen again and again where the tunes of the Genevan Psalter may have come from. In his standard Clément Marot et le Psautier Huguenot . . . 1879 . . . Orentin Douen [whom Kuyper cites] answered this question by saying that they had been borrowed from popular tunes and street songs. This statement, pronounced with great authority but substantiated with insufficient evidence, has always been pretty generally accepted. . . . It is the great merit of Emmanuel Haein to have consigned the views of Douen to the realm of fancy. . . .

Kuyper did not have the benefit of Haein's work and thus did not know any better. However, we certainly do and need not make the same error.

Genevan Psalter Resource Centre

Last month I was contacted by one Michael Owens, of Pennsylvania, who has set up a website called the Genevan Psalter Resource Centre, an encyclopaedic clearinghouse of information relevant to the 16th-century psalter, including various versifications of the texts and arrangements of the tunes. This is a significant resource worth taking a look at. At present he is adapting my own harmonizations of the melodies for SATB singing. I wish him the best as he continues this work.

More psalms of Ali Ufki

I've made one more update to the website, adding the following video to the links page under The Psalms on Youtube. The singers of Festivalensemble Innovantiqua begin with Psalm 124 in Hebrew, proceed to sing Genevan Psalm 9 in Turkish, followed by Sarband's instrumental rendition, complete with whirling dervishes. Then comes Psalm 6, also versified by Ali Ufki, performed by soloist and instrumentalists. This is from a concert performed by the two groups in January of this year at the St. Arbogast Reformed Church in Winterthur, Switzerland.

Recent updates

Two news items here:

First, I have just posted a partial versification for Psalm 119, along with a new arrangement of its tune. Thus far I have done only verses 1-16 and 105-112, with more to come. Because this is, of course, by far the longest of the psalms, it will take some time to complete it in its entirety.

More than a year ago I heard a cantor and choir in a local Anglican church chant the gregorian tone for Psalm 119, and I was surprised at how similar it was to the opening sequence of the Genevan tune. I doubt this is mere coincidence.

Second, I have somewhat altered the formatting of the site as a whole.

The psalms in Turkish

The Genevan Psalms in Turkish? What an astonishing thought! But they do exist. Here's the story:


The versifier was one Wojciech Bobowski (1610-1675), a musically-gifted Polish-born Reformed Christian who was kidnapped at 18 by Tatars and sold as a slave to the Ottoman Sultan. He became translator, treasurer and court composer for the Sultan, (apparently) converting to Islam and changing his name to Ali Ufki. Among his many impressive achievements, he translated the Bible into Turkish and versified the first 14 Psalms in that language, enabling them to be sung to their proper Genevan melodies. This small collection was published in 1665.

If you know Dutch, you can read more in this fascinating article in Nederlands Dagblad: Calvijn in het Turks, the gist of which is summarized here in English: Genevan Tunes - ....Turkey.

Listen to Psalm 9, performed by The King's Singers and Sarband. Incredibly, though the Genevan tune is instantly recognizable, when Sarband kicks in, it sounds authentically Turkish! The recording is called Sacred Bridges: Christian, Jewish and Muslim Psalms and is available for purchase here. When and if I get hold of a copy, I'll review it here and add it to the discography section on the website.

Salmo 23

I have just posted on the links page Psalm 23 sung in Spanish. This is the first Genevan Psalm video I've found in that language.

One more from Hungary

Here is yet another rendition of Zoltán Kodály's spirited arrangement of Psalm 114 performed by a choir in Hungary. May the Genevan Psalms continue to be sung in that central European country. And may God grant that we North Americans learn to sing them too.

Genevan Psalter blog

I have blogged on the Psalms often enough in the past, but I have now set up this blog as an integral part of my Genevan Psalter website, with links from there to here. I have also republished here some of my posts about the Psalms that were originally published on Notes from a Byzantine-Rite Calvinist. Watch this space for more.

Genevan Psalms on the web

The Genevan Psalms are gradually increasing their presence on the internet. To reflect this, I have recently updated my own Psalter pages by improving and adding to the section I've titled The Psalms on Youtube, differentiating in particular between those performances of Dutch and Hungarian origins. (As indicated before in this space, I far prefer what the latter have done with the Psalms to the former's treatments.) Below is Zoltán Kodály's haunting arrangement of Psalm 121, performed by the 270-year-old Debrecen College Cantus:



And while we're on the subject of the Debreceni Református Kollégiumi Kántus (as it is known in Hungarian), their website boasts a number of excellent music files available for download. My own recommendations? Psalms 19, 46, 50, 65, and 114. The group definitely deserves more recognition on this side of the pond.

And one more: I have just received an email from Hungary informing me of yet another website in that country devoted to the Genevan Psalms: Psalms sung by József Dinnyés, as set to verse by Albert Szenci Molnár (1574-1634). After listening to some of these pieces, I would judge that the effect is remarkably similar to the late Burl Ives singing his well-known folk ballads. It's worth a listen for its unique treatment of these ancient songs.

Gelineau Psalmody

This is an exquisite recording that I acquired just over a year ago. It is well worth listening to and savouring. Of course Jews and Christians have been singing the Psalms for two millennia and more. There are various ways to sing them, including chant and metrical psalmody, the latter of which requires versification according to set metres. Gelineau psalmody is unique in that it combines elements of both. Here is my description of Gelineau psalmody from my 1989 Reformed Worship article, Straight from Scripture:

One of the more interesting ways of singing the psalms was developed by Joseph Gelineau of France. Of all the methods of singing the psalms, Gelineau's chant best preserves the Hebrew poetic style, retaining both the parallelism and the metrical structure of the original. Ancient Hebrew meter is somewhat like early English meter (e.g., nursery rhymes) in that it focuses on the number of stresses within a line rather than on the number of syllables. Gelineau psalmody is often sung to the Grail translation, which was produced specifically for this purpose. The following passage (. . . from Psalm 54) is "pointed" to indicate the regular rhythmic stresses in each line:

          O Gód, sáve me by your náme;
          by your pówer, uphóld my caúse.
          O Gód, heár my práyer;
          lísten to the wórds of my moúth.

Gelineau psalmody also takes into account the different number of lines within each stanza, something that is not possible with other methods of psalm-chanting.

Gelineau psalms are usually sung responsively. The soloist or choir begins by singing the refrain; then the congregation repeats it. The psalm then proceeds responsively with a soloist or choir chanting the verses and the congregation responding with the refrain. Many Roman Catholics, who have recently begun congregational singing, have found this "responsorial" style of psalm-singing very helpful. A refrain (or antiphon, an older term) is much easier to learn than the whole psalm. Among Protestants who are used to exclusive metrical psalmody, the responsorial style has the advantage of making a clear distinction between psalms and hymns. Rather than simply reading the psalm directly from the Bible or singing a paraphrased version of it metrically, the congregation can sing the actual words from Scripture.

This particular recording, Psalms of David, is performed by the Cathedral Singers of Chicago, conducted by Richard Proulx. Gelineau psalmody is by now familiar to two generations of Catholics, but not to protestants and Orthodox Christians. It deserves to be better known amongst all the followers of Christ.

The Psalms on Youtube

I have recently updated my Genevan Psalter website by adding to the links page a section titled The Psalms on Youtube. These performances come from the Netherlands and Hungary, where the Psalms have been sung for centuries by Reformed Christians. Having listened to them, I much prefer the Hungarian to the Dutch treatments, but you may judge for yourself. Here are two samples below, the first of which is performed by Vox Humana Choir of Vác under the direction of József Maklári. The arrangements are those of Zoltán Kodály. The first is Psalm 114 and the second 121.

Peculiar 'penalty' no penalty at all

This item caught my eye: Chilean judge sentences Catholic priest to recite psalms for traffic violation. "A judge in southern Chile has sentenced a Catholic priest to recite seven psalms daily for three months as punishment for illegal parking."

I'm sorry, but this is no punishment. Indeed it amounts to a "lite" version of the Liturgy of the Hours, which has been practised in the monasteries for the better part of two millennia. Many nonmonastic priests observe this anyway. By God's grace, it's just possible that, at the end of the three months, he will decide to continue a discipline that will have become part of him.

The decline of Psalms in the liturgy

This is a sad account of the decline of Psalms in the western liturgy taken from the 1913 edition of the Catholic Encyclopedia under the entry for "Gradual". I have taken the liberty of breaking it up into paragraphs and deleting the source citations for easier reading.

Gradual, in English often called Grail, is the oldest and most important of the four chants that make up the choir's part of the Proper of the Mass. Whereas the three others (Introit, Offertory, and Communion) were introduced later, [to] fill up the time while something was being done, the Gradual (with its supplement, the Tract or Alleluia) represents the singing of psalms alternating with readings from the Bible, a custom that is as old as these readings themselves. Like them, the psalms at this place are an inheritance from the service of the Synagogue. Copied from that service, alternate readings and psalms filled up a great part of the first half of the Liturgy in every part of the Christian world from the beginning.

Originally whole psalms were sung. In the "Apostolic Constitutions" they are chanted after the lessons from the Old Testament: "The readings by the two (lectors) being finished, let another one sing the hymns of David and the people sing the last words after him." This use of whole psalms went on till the fifth century. St. Augustine says: "We have heard first the lesson from the Apostle. Then we sang a psalm. After that the lesson of the gospel showed us the ten lepers healed."

These psalms were an essential part of the Liturgy, quite as much as the lessons. "They are sung for their own sake; meanwhile the celebrants and assistants have nothing to do but to listen to them." They were sung in the form of a psalmus responsorius, that is to say, the whole text was chanted by one person — a reader appointed for this purpose. (For some time before St. Gregory I, to sing these psalms was a privilege of deacons at Rome. It was suppressed by him in 595.) The people answered each clause or verse by some acclamation. In the "Apostolic Constitutions" they repeat his last modulations.

Another way was to sing some ejaculation each time. An obvious model of this was Ps. cxxxv [Hebrew: 136] with its refrain: "quoniam in æternum misericordia eius" ["for his mercy endures for ever"]; from which we conclude that the Jews too knew the principle of the responsory psalm. . . . It appears that originally, while the number of biblical lessons was still indefinite, one psalm was sung after each.

When three lessons became the normal custom (a Prophecy, Epistle, and Gospel) they were separated by two psalms. During the fifth century the lessons at Rome were reduced to two; but the psalms still remain two, although both are now joined together between the Epistle and Gospel, as we shall see. Meanwhile, as in the case of many parts of the Liturgy, the psalms were curtailed, till only fragments of them were left. This process, applied to the first of the two, produced our Gradual; the second became the Alleluia or Tract. . . .

It is difficult to say exactly when the Gradual got its present form. We have seen that in St. Augustine's time, in Africa, a whole psalm was still sung. So also St. John Chrysostom alludes to whole psalms sung after the lessons. . . . In Rome the psalm seems not yet to have been curtailed: "Wherefore we have sung the psalm of David with united voices, not for our honour, but for the glory of Christ the Lord." Between this time and the early Middle Ages the process of curtailing brought about our present [1913] arrangement.

One of the things the 16th-century Reformers wished to do was to restore the Psalms to worship, an effort that appears to need renewal every generation, even in churches that are heirs to the Reformation. My own website, dedicated to the Genevan Psalter, is intended to be part of this effort.

Song of the Three Youths

I have posted on my Genevan Psalter website my most recent song, a metrical versification of the Song of the Three Youths, variously known also as the Song of the Three Holy Children or simply the Song of the Three. This marvellous hymn of praise is traditionally ascribed to Daniel's three companions from within the fiery furnace after they had been cast there by the Babylonian King Nebuchadnezzar. It does not appear in the Hebrew canon, but it is found in the Septuagint and later translations based on it, where it is inserted into the third chapter of Daniel. Though not strictly regarded as canonical by Christians of the Reformation, it has nevertheless found its way into the church's sung canticles, as found in the Book of Common Prayer and the Lutheran liturgy. Both text and tune I wrote earlier this week. The tune I have titled BENEDICITE, after the Latin name for the canticle, Benedicite Omnia Opera.

This morning I was privileged to examine an ancient edition of the Geneva Bible published in England towards the end of the 16th century. Following the text of the Scriptures itself is a section with liturgical resources, in which the Benedicite finds an honoured place. Indeed it deserves to be known and sung widely by all Christians of every tradition.

Psalms in wartime

As a lifelong aficionado of old books, I have made a point of visiting the local antiquarian bookshops while travelling. During a visit to Prague in what was then still called Czechoslovakia in November 1976, I found more than one such shop and purchased a number of volumes dating from the 19th century. One of these was a metrical psalter and hymnal published in 1900, a scanned photograph of which can be found on my Genevan Psalter website.

Another volume dates from 1845 and contains the New Testament and Psalms translated into the Czech language. (Years later I was struck by the irony of my having taken a Bible out of a communist country!) The print is in the old German blackletter and the text uses an older spelling (with "w" for "v", "j" for "i", &c.). The frontispiece (shown above) indicates that this edition was intended for use by "Evangelical Christians of the Augsburg and Helvetic Confessions," i.e., by Lutheran and Reformed Christians.


The Psalms are, of course, of special interest to me, especially the various ways they are used in the course of the liturgy or by individual believers at prayer. Two days ago, while paging through this section, I discovered something I hadn't before noticed. The owner of this volume at the beginning of the 20th century, whose name seems to have been Karel (spelt "Carl" in the handwritten name at the bottom of the page opposite the frontispiece) Lány, read through the Psalms at the pace of one psalm per day (except for Psalm 119), taking time to mark the date at the top of each. (Might it have been this Karel Lány?) He started with Psalm 1 on "1./8.", i.e., 1 August 1914, and continued until he read Psalm 150 on "18./I. 1915", i.e., 18 January 1915.

The timing may not have been incidental. Lány lived in Austria-Hungary, whose heir to the throne, Archduke Franz Ferdinand, had been assassinated in Sarajevo on 28 June. Tensions had mounted after that, with Austria-Hungary issuing an ultimatum to Serbia on 23 July and declaring war five days later. This quickly brought the other European powers onside of either Austria or Serbia, with battles beginning and intensifying into the autumn and winter months. It seems rather likely that Lány — apparently a Lutheran or Reformed Christian living in the predominantly Catholic Czech provinces — turned to the Psalms as the Great War was breaking out.

Perhaps he had a son of conscription age and was concerned for his safety should his country go to war. As a member of a religious minority (and with Hungarian origins at that), he may have sensed how fragile his country's unity really was at the outset of what proved to be the defining event of the 20th century. One can only imagine the subsequent history of this little book. It is possible that Lány lived into the nazi and communist eras, when atheistic régimes made it costly to maintain a public witness to the faith. After Lány's death, the volume may have passed down to his children and grandchildren who were perhaps less appreciative of its significance, selling it to an antiquarian bookseller, whence it came into my hands three decades ago. Of course this can only be speculation.

One thing is certain. While the Battle of Tannenberg was raging to the north between Germany and Russia, Lány read these words from Psalm 27:

Though a host encamp against me,
my heart shall not fear;
though war arise against me,
yet I will be confident.
One thing have I asked of the LORD,
that will I seek after;
that I may dwell in the house of the LORD
all the days of my life,
to behold the beauty of the LORD,
and to inquire in his temple.
For he will hide me in his shelter
in the day of trouble;
he will conceal me under the cover of his tent,
he will set me high upon a rock.

Genevan psalms

During a previous bout with depression five years ago, I was afflicted by a compulsion to paraphrase biblical psalms and arrange their proper Genevan melodies so they could be easily sung. I then posted a website devoted to the Genevan Psalter. Nothing seemed to be effective in curing this compulsion, even that class of medications known as VRIs (versification reuptake inhibitors). Now it appears the compulsion has returned. The local medical community is stumped. Here is the first symptom:

Psalm 77

(8.8.7.7.8.8.7.7)

I cried out for God to help me,

cried aloud that God might hear me.

When I languished in distress,

then I sought God’s faithfulness.

Through the night I reached for healing,

yet my heart refused consoling.

Thinking of my God, I sigh,

faint while pond’ring God on high.

You have kept my eyes from sleeping,

too distraught was I for speaking.

I remembered times of old,

former days have I recalled.

In the darkness do I ponder,

in my heart I can’t but wonder:

will God cast away at last?

is his love for ever past?

Have God’s mercies fled for ever?

Will his promise grace us never?

Shall we bear his wrath alone?

Is his steadfast love now gone?

This, I said, is why I’m grieving

and my happiness is leaving:
for the arm of the Most High

has abandoned us to die.

I recalled the deeds of our Lord,

marvels brought about by his word.

I reflect through all my days

on the wonders of your ways.

God, your paths are our savation,

you subdue the pagan nation.

You redeem us with your arm —

Jacob, Joseph — from all harm.

When the waters saw your power,

depths of sea before you cowered.

Torrents poured out from the sky;

arrows flashed from side to side.

Heaven shook with thunder crashes,

earth was lit by lightning flashes;

Your way led us through the sea,

where your footsteps were unseen.

Like a flock you led your people

in the midst of the upheaval,

by your servants' willing hand,

Moses, Aaron, through the land.

Text and arrangement copyright © 2006 by David T. Koyzis