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Exactly what it sounds like. I'll be adding more periodically as I find them. These should be the standard in all of our churches (and it has been in every church and monastery I've personally been to, though I guess that doesn't mean much), but for some reason the Copts and to a lesser extent some of the Syriacs seem to love to add reverb to things (strangely, to things that tend to be demonstration recordings...maybe they think it makes them easier to hear/focus on?). Ugh. I haven't seen this tendency among the Armenians or the Orthodox Tewahedo.
So this will be a thread for 'natural' recordings, which we need to make good examples of so that the over-reliance on fake reverb will hopefully die out in the coming generation, just like the unthinking embrace of western art forms and so on. (I'd make a thread on traditional OO icons if there were enough good examples to display...)
The Sunday Theotokia of the Midnight Praises (Tasbeha) in the Coptic Orthodox tradition:
Prayed in Coptic and English by the "Heritage of the Coptic Orthodox Church Choir"
A selection of chants from the Beth Gazo (Syriac Orthodox treasury of chants, mostly dated back to and attributed to St. Ephrem the Syrian):
I don't speak Syriac, but the uploader has provided the following titles: 1.Hal Bethelhem 2. Byarho deshto 3. Dahbo dawfir u kife 4.Meshtutho hwot aykano damir 5 Woyli Ahay 6. Hal Beth dino 7. Qroleh Moryo 8. hal Beth Hanyo Qritho hobar with. 9. Qroeh Moryo Lmushe Bar Amram (gnizo)
There is no information on who is chanting this, but I know that their previous patriarch HH Moran Mor Ignatius Jacob III (r. 1957-1980) recorded the Beth Gazo (perhaps in its entirety? I've only been able to find it in pieces like this), so it's possible this is from that recording.
Evening prayer in the Malankara Syriac Orthodox seminary in Kottayam...finally, a legitimate reason to have a bit of echo!
And although I've written above that I haven't noticed this tendency among the Armenians, while we're on the general topic of how hymns shouldn't be full of distracting nonsense, I still think one thing the Syriac Indians (and some Syriac Orthodox, too, since I know at least one of their churches in Canada uses an organ, somehow) could learn from them is their very tasteful use of the organ, as in the following recordings by the choir of Holy Etchmiadzin:
They almost use it like an 'ison-producing' machine, if I've got the right terminology. It's rather quiet and in the background, only being really noticeable in pauses or at the end of phrases, as it follows the melody in very general terms with long, sustained notes, rather than driving the melody itself, whereas the keyboard among the Syriac Indians is often very distracting, at least to people like me whose churches don't use melody-producing instruments at all. And at least some of the Indian Orthodox Malakarans I've talked to online (as I have not had the honor of worshiping with any yet) say the same thing: we ought to ditch the chintzy-sounding keyboards and have regular chants only. After hearing them and comparing them to an a capella liturgy, I can't disagree.
A brief look at the Pascha service at St. Mary Indian Orthodox Church in Chicago, IL 2012, celebrated by Fr. Aju Matthews. How on earth could anyone put keyboard on top of that? It boggles the mind.
So this will be a thread for 'natural' recordings, which we need to make good examples of so that the over-reliance on fake reverb will hopefully die out in the coming generation, just like the unthinking embrace of western art forms and so on. (I'd make a thread on traditional OO icons if there were enough good examples to display...)
The Sunday Theotokia of the Midnight Praises (Tasbeha) in the Coptic Orthodox tradition:
A selection of chants from the Beth Gazo (Syriac Orthodox treasury of chants, mostly dated back to and attributed to St. Ephrem the Syrian):
I don't speak Syriac, but the uploader has provided the following titles: 1.Hal Bethelhem 2. Byarho deshto 3. Dahbo dawfir u kife 4.Meshtutho hwot aykano damir 5 Woyli Ahay 6. Hal Beth dino 7. Qroleh Moryo 8. hal Beth Hanyo Qritho hobar with. 9. Qroeh Moryo Lmushe Bar Amram (gnizo)
There is no information on who is chanting this, but I know that their previous patriarch HH Moran Mor Ignatius Jacob III (r. 1957-1980) recorded the Beth Gazo (perhaps in its entirety? I've only been able to find it in pieces like this), so it's possible this is from that recording.
Evening prayer in the Malankara Syriac Orthodox seminary in Kottayam...finally, a legitimate reason to have a bit of echo!
And although I've written above that I haven't noticed this tendency among the Armenians, while we're on the general topic of how hymns shouldn't be full of distracting nonsense, I still think one thing the Syriac Indians (and some Syriac Orthodox, too, since I know at least one of their churches in Canada uses an organ, somehow) could learn from them is their very tasteful use of the organ, as in the following recordings by the choir of Holy Etchmiadzin:
They almost use it like an 'ison-producing' machine, if I've got the right terminology. It's rather quiet and in the background, only being really noticeable in pauses or at the end of phrases, as it follows the melody in very general terms with long, sustained notes, rather than driving the melody itself, whereas the keyboard among the Syriac Indians is often very distracting, at least to people like me whose churches don't use melody-producing instruments at all. And at least some of the Indian Orthodox Malakarans I've talked to online (as I have not had the honor of worshiping with any yet) say the same thing: we ought to ditch the chintzy-sounding keyboards and have regular chants only. After hearing them and comparing them to an a capella liturgy, I can't disagree.
A brief look at the Pascha service at St. Mary Indian Orthodox Church in Chicago, IL 2012, celebrated by Fr. Aju Matthews. How on earth could anyone put keyboard on top of that? It boggles the mind.