Musical Myths and Facts Volume I Part 21

[Ill.u.s.tration]

SACRED SONGS OF CHRISTIAN SECTS.

A collection of specimens of the sacred songs, with the tunes, used by the different Christian sects, would be very interesting, and might be instructive to the musician if it were compiled according to the following plan.

The collection should contain the most characteristic and favourite songs used at the present day in public worship and in family devotion.

Probably at least a dozen specimens would be required from each sect, to exhibit clearly the characteristics of the common songs. But, besides these, specimens of the songs performed at religious festivals and suchlike extraordinary occasions, should be given.

The tunes should be rendered in notation exactly as they are usually sung. If the people sing them in unison, they should not be harmonized; and if they sing them in harmony, the several parts should be faithfully written down, however they may be, without any attempt at improvement, and without unwarranted additions.

If instrumental accompaniment is used, it should not be arranged for any other instrument than that on which it is usually played; its original peculiarities should be strictly preserved.

There exist not unfrequently different readings of the same tune.

Wherever this is the case, the most common reading should be given first; and, of the deviations or varieties of the tune, which may chance to be preferred by some congregations, the most usual ones ought to be indicated in small notes after the notation of the tune as it is most commonly sung.

Many of the tunes belonging to the songs are very old, and several of them have been derived from secular songs. Some historical account of these songs would greatly enhance the value of the collection. The alterations which they have undergone in the course of time might, where they are traceable, be shown in notation referring to different centuries or periods; and if the secular melody from which the sacred tune has been derived is still extant, it might likewise be given.

The specimens of songs appertaining to a sect should be prefaced by some account of the doctrines and religious ceremonies peculiar to the sect, and especially by a lucid explanation of the prevailing manner in which the music is executed.

Furthermore, the value of the collection would be increased by admitting also examples of the most popular instrumental pieces used in divine worship; or, at any rate, by giving a description of them, should they be too long for insertion. The field for research and selection of materials for the preparation of such a work is so extensive that much discernment would be required, in order to exhibit clearly the distinctive features of the music of each sect without enlarging the work to a size which would be inconvenient.

The immense number of hymn-books for congregational use, published with or without musical notation, which have appeared since the time of the Reformation, is almost overwhelming to the student, and rather increases than facilitates the labour of selecting the most noteworthy examples for a work like that in question. Here, however, valuable a.s.sistance might be obtained by a careful reference to certain works on hymnology by C. von Winterfeld, G. von Tucher, Hoffmann von Fallersleben, P.

Wackernagel, and others.

Although congregational singing has been especially cultivated since the time of the Reformation, it is not foreign to the Roman Catholic Church; indeed, a very interesting collection might be made of old songs with the music occasionally performed by Roman Catholic congregations. With their spiritual songs and hymns in Latin, which were composed during the Middle Ages, they had sacred songs in their vernacular language dating from a period anterior to the Reformation. After having flourished, especially in Germany during the seventeenth century, the congregational singing of the Roman Catholic Church fell gradually more and more into disuse until the present century, when attempts to revive it have been made in some of the dioceses. The oldest known Roman Catholic hymn-book in German dates from the year 1517, and was compiled by Michael Vehe. It contains seventy-four tunes, some of which were especially composed for the book; the others were old and well-known tunes. However, the most comprehensive of the old collections of sacred songs for popular use dates from the year 1625, and was compiled by the Abbot David Gregorius Corner. Among the books of this description subsequently published are several which contain songs in the German language intended to be sung by the people at the princ.i.p.al church festivals, in processions, pilgrimages, and also at Holy Ma.s.s. On the last-mentioned occasion a hymn was sometimes introduced after the Transubstantiation. It was also not unusual on high festivals for the priest to sing in Latin, and the people to respond in German. The musical student would do well to acquaint himself with the modern publications of Roman Catholic songs, as for instance, 'Cantica Spiritualia,' Augsburg, 1825; 'Kirchen und religiose Lieder aus dem 12 ten bis 15 ten Jahrhundert,' by J. Kehrein, Paderborn, 1853; the sacred songs collected by Freiherr von Ditfurth, Leipzig, 1855, and others.

Examples of elaborate vocal compositions, with or without instrumental accompaniment, generally performed by an appointed choir of singers and by professional musicians, would probably demand too much s.p.a.ce in a compendium like that which has been suggested above; but, at all events, some account might be given of such compositions. Those belonging to the Roman Catholic Church are especially important. The most popular specimens should be pointed out. They are in many instances easily obtainable. True, the most popular ones are by no means generally also the best; but it would be desirable to ascertain accurately the popular taste of the present day.

As regards the Chorales of the Lutheran Church, it would be necessary to trace the alterations which they have undergone in the course of time.

For this purpose the best Chorale books published in Germany during the 16th and 17th centuries would require especial attention; as for instance, those by Spangenberg, 1545; Praetorius, 1604; Ha.s.sler, 1607; Schein, 1627; Schutz, 1628; Cruger, 1640, and others. The division of Germany into many little princ.i.p.alities may be the chief cause of the enormous number of published collections of songs for congregational use, since every petty sovereign liked to have in his dominion something exclusive, and the people liked it too. Thus, there is no hymn-book which is universally adopted in the Lutheran Church of Germany, and many publications of the kind are but poor compilations,--at any rate, as far as the music is concerned. The n.o.ble Chorale of the time of Luther has gradually lost, by tamperings with its harmony and its rhythmical flow, much of its original dignity and impressiveness. It has suffered especially by the objectionable interludes which the organists introduced, and still introduce, not only between the verses, but also at every line which terminates with a pause in the musical notation.

These interludes, which not unfrequently are extempore effusions of the organist, may afford him an opportunity to display his skill in counterpoint, and perhaps his manual dexterity; but they are for this reason all the more out of place in a Chorale. Still, as they const.i.tute one of the characteristics of certain congregational musical performances of the present day, some examples of them should be given in the work.

Likewise the notation of a Chorale with a figured ba.s.s should not be omitted. A considerable number of Chorale books containing only the tunes with the ba.s.s, the harmony produced by the tenor and alto being indicated by figures, have been published chiefly for the use of organists, who of course may be supposed to be familiar with thorough-ba.s.s. In the year 1730, Georg Philip Telemann, in Hamburg, published his 'Fast allgemeines Evangelisch-Musicalisches Lieder-Buch,'

which contains 433 Chorales; the different readings of the same tune, in use at that time, are indicated by small notes, and the tunes have a figured ba.s.s, with some instruction at the end of the book for inexperienced thorough-ba.s.s players.

The Chorales of the Hussites are especially deserving of investigation.

Luther appreciated them highly, and several of them were adopted by the Protestants at the time of the Reformation. The Enchiridion, anno 1524, which has already been mentioned in another place,[77] contains two from this source. The earliest published collections of the Chorales of the Hussites, in which the poetry is in the Czech language, are: Jona Husa, Cantional, 1564; Girjka Streyce, Chorales with Goudimel's harmony, 1593; D. K. Karlsperka, Chorales, 1618. Noteworthy are likewise the songs of the Hussites collected and published by K. J. Erben, Prague, 1847. Also the following in German: A Chorale book of the Bohemian and Moravian Brethren, edited by Michael Weiss, 1531. The same enlarged by Johann Horn, 1596. A Chorale book of the Herrnhut Brethren, edited by Christian Gregor, 1784. Gregor, who was organist as well as bishop in Herrnhut, is the inventor, or originator, of the peculiar construction of the organ generally adopted by his sect, in which the player is seated so as to face the congregation. His publication, which contains 467 Chorales with figured ba.s.ses, was the first work of its kind printed for the Herrnhut Brethren, and const.i.tuted the musical portion of their song-book printed in 1778.

Turning to the sacred poetry of the Reformed Church in Switzerland and France, we find a famous collection of metrical psalms in French, written at the request of Calvin by Clement Marot and Theodore de Beze, to which tunes were composed or adapted, by Bourgeois, in 1547, and by Goudimel, in 1565. Some musical historians a.s.sert that Bourgeois and Goudimel derived their tunes from a German collection by Wilhelm Franck, published in Stra.s.sburg in the year 1545, so that their merit consists only in having set them in four-part harmony. It would certainly be desirable to have the tunes properly traced to their original source.

Several of these old Chorales were gradually adopted by various denominations in different countries. A collection with the poetry in the Czech tongue, edited by G. Streyce in 1593, which has already been alluded to, corresponds exactly with a French edition published in Paris in the year 1567, which bears the t.i.tle 'Les CL. Pseaumes de David, mis en rime Francoise par Clement Marot et Theodore de Beze,' and in which the syllables of the Solmisation are printed with the notation of the tunes. On Marot's poetry with Goudimel's music is also founded the German Cantional ent.i.tled 'Psalter des Koniglichen Propheten David,' by Ambrosius Lobwa.s.ser, Leipzig, 1574, a publication which was highly thought of in Germany, Switzerland, and Holland, and which retained its popularity until the eighteenth century.

Also the Italian Chorale book, ent.i.tled 'Sessanta Salmi di David, tradotti in rime volgari italiene, etc. De la stampa di Giovanni Battista,' Pinerolo, 1566, contains, besides a number of new tunes, several which have evidently been borrowed from the French work.

Again, the first edition of metrical psalms with musical notation for the Church of England, by Sternhold and Hopkins, London, 1562, contains several tunes derived from the Calvinists and Lutherans on the Continent. This edition has merely the melodies without any harmonious accompaniment, not even a ba.s.s. They were intended, as the t.i.tle-page informs us, "to be sung in churches of the people together, before and after evening prayer, as also before and after sermon; and moreover in private houses, for their G.o.dly solace and comfort, laying apart all unG.o.dly songs and ballads, which tend only to the nourishment of vice and corrupting of youth." In an edition dating from the year 1607 the syllables of the Solmisation are annexed to the musical notation, as we find it in Marot's version with Goudimel's music. This was intended as an a.s.sistance to unmusical singers; or, as the English publisher says, "that thou maiest the more easily, by the viewing of these letters, come to the knowledge of perfect solfayeng whereby thou mayest sing the psalms the more speedilie and easilie." Even the tablature of the lute is used in combination with the notation, in a curious English book ent.i.tled 'Sacred Hymns, consisting of fifty select Psalms of David and others, paraphrastically turned into English Verse, and by Robert Tailovr set to be sung in five parts, as also on the Viole and Lute or Orpharion. Published for the vse of such as delight in the exercise of Mvsic in hir original honour,' London, 1615.

The 'Chorale Book for England,' edited by W. S. Bennett and O.

Goldschmidt, London, 1865, contains in a Supplement some tunes of English composers of the seventeenth and eighteenth centuries; while the great majority of the tunes of which the work is compiled have been taken from the famous old Chorale books of the Lutheran Church. It rather shows how, in the opinion of the compilers, the congregational music of the Church of England ought to be, than how it actually is at the present day. At all events, it cannot be regarded as a repository of the most favourite tunes of the majority of the congregations. The tunes preferred are often without originality, rather morbidly-sentimental, not unlike modern secular airs of a low kind. The collection of the tunes used by a congregation is not unfrequently a compilation by the organist. Many of the organists are but superficial musicians, while the clergymen generally know nothing about music. Performances of elaborate compositions are attempted, which would tax the power of well-trained professional musicians, and which the congregations would not think of attempting if they possessed musical knowledge. In fact, the only vocal music which a congregation is competent to perform in an edifying manner is a simple tune in a small compa.s.s, like the old Chorales, sung in unison,--or, more strictly speaking, sung by male and female voices in octaves,--while the organ accompanies in four-part harmony. To execute a tune well even thus, is more difficult than many imagine; but, if it is accomplished by the whole congregation, the effect is very solemn and impressive. The inquirer ought, of course, to examine the most popular collections of the present day, such as 'Hymns Ancient and Modern;'

'Church Hymns with Tunes,' edited by A. Sullivan, published under the direction of the Tract Committee of the Society for Promoting Christian Knowledge; and the comprehensive 'Hymnary' edited by J. Barnby.

Moreover, regard should be taken to the preference given to certain kinds of musical performances by the several congregations of worshippers belonging to the Anglican Church, such as the High, the Low, the Broad Church-men.

The admission of secular tunes into the hymnology, which in the Anglican Church finds advocates even in the present century, has caused the publication of several curious collections of sacred poetry set to melodies taken from secular compositions of Haydn, Mozart, Beethoven, and other celebrated musicians, and often painfully distorted to adapt them to the metre of the verses. True, the adaptation of secular melodies for sacred songs is not a new expedient. It was resorted to by our estimable composers of chorales and promoters of congregational singing at the time of the Reformation. The old secular songs from which some of the chorales have been derived are still known, and it appears probable that several chorales, the origin of which is obscure, likewise emanated from this source. The secular origin of such old tunes does not detract from their suitableness for devotional service, since their secular ancestors are no longer popular, and also because three hundred years ago there was not the difference between the style of sacred and secular music which exists in our day. It is a very different thing to apply to sacred words a modern secular tune the secular words of which are well known.

Still, something similar was done by the Netherlandish composers of church music even long before chorales were constructed from secular tunes. These composers introduced the airs of popular songs into their Ma.s.ses, to render their labours in counterpoint more attractive to the mult.i.tude.

About the middle of the sixteenth century, some noteworthy metrical versions of the psalms in Dutch were published in Antwerp. All the tunes of these psalms, given in notation, are derived from secular popular Dutch songs. Of this description is Symon c.o.c.k's publication, ent.i.tled 'Souter Liedekens ghemaect ter eeren G.o.ds op alle die psalmen van David;' anno 1540. The most important work of the kind, however, was brought out by Tielman Susato. It probably comprises most of the secular airs and dance-tunes which were popular in the Netherlands during the sixteenth century. Tielman is supposed to have been a native of Soest, a town in Westphalia, Germany, which the citizens called in Latin _Susatum_; hence his adopted name Susato. His work consists of six small volumes, in oblong octavo, containing in all 245 tunes. The first volume is ent.i.tled: 'Het ierste musyck boexken mit vier Partyen daer inne begrepen zyn XXVIII. nieuue amoreuse liedekens in onser neder duytscher talen, gecomponeert by diuersche componisten, zeer l.u.s.tig om singen en spelen op alle musicale Instrumenten. Ghedruckt Tantuuerpen by Tielman Susato vuonende uoer die nieuue vuaghe Inden Cromhorn. c.u.m Gratia et Privilegio. Anno MCCCCCLI.' ("The first Music Book, in four parts, wherein are contained 28 new lovely songs in our Low Dutch language, composed by different composers, very pleasant to sing and to play upon all kinds of musical instruments. Printed at Antwerp by Tielman Susato, dwelling in the Cromhorn over against the new Weighing house, anno 1551.") The Cromhorn (German, _Krummhorn_; Italian, _Cormorne_), an old wind-instrument of the ba.s.soon family, was evidently used by Tielman Susato as a sign for his office, just as we find with the English music-sellers some centuries ago the sign of the "Base Viol," the "Golden Viol," &c. Volume II. contains likewise secular songs in four-part harmony. Volume III. contains a collection of dance tunes, called on the t.i.tle-page "Ba.s.se dansen, Ronden, Allemaingien, Pauanen, Gaillarden," etc., and appeared with the preceding ones in the year 1551. The old Dutch dances were generally walked, or trodden, and the dancers sang at the same time.

Volume IV. bears the t.i.tle: 'Sovter Liedekens, I. Het vierde musyck boexken mit dry Parthien, waer inne begrepen syn die Ierste XLI.

psalmen van Dauid, Gecomponeert by Jacobus Clement non papa, den Tenor altyt houdende die voise van gemeyne bekende liedekens; Seer l.u.s.tich om singen ter eeren G.o.ds. Gedruckt Tantwerpen by Tielman Susato wonende voer die Nyeuwe waghe Inden Cromhorn. Anno 1556.' ("Sweet Songs, I. The fourth music book, in three parts, wherein are contained the first 41 Psalms of David, composed by Jacobus Clement non papa, the Tenor always having the air of commonly-known songs; very pleasant to sing to the honour of G.o.d. Printed at Antwerp, by Tielman Susato, dwelling in the Cromhorn over against the New Weighing house, anno 1556.") The other volumes likewise contain psalms with secular tunes arranged in the same way. Clement was a celebrated musical composer, who obtained the addition of _non papa_ to his name, to guard against the possibility of his being mistaken for Pope Clement VII. his contemporary. The secular song from the air of which the three-part music has been constructed, is always indicated in the heading, by the first line of the secular song.

For instance: 'Den eersten Psalm, _Beatus vir qui non_, etc.; Nae die wyse, _Het was een clercxken dat ginck ter scholen_.' ("To the air: He was a little scholar who went to school.") 'Den XVIII. Psalm; Nae die wyse, _Ick had een ghestadich minneken_.' ("To the air: I had a stately sweet-heart.")

Moreover, not only secular music, but also sometimes the poetry of a popular secular song, was altered for sacred use. H. Knaust published, in the year 1571, in Frankfurt: 'Ga.s.senhawer, Reuter vnd Berglidlin Christlich moraliter vnnd sittlich verendert,' etc. ("Low Street Songs, Soldiers' and Miners' Songs, altered into Christian and moral Songs.")

No sect probably has been more extraordinary in the adoption of secular tunes than the Muggletonians in England. Lodowicke Muggleton and John Reeve founded this sect, in the year 1651. Macaulay, in his History of England, (London, 1854, Vol. I., Chap. 2) notices the former in terms by no means complimentary. He says: "A mad tailor, named Lodowicke Muggleton, wandered from pothouse to pothouse, tippling ale, and denouncing eternal torments against those who refused to believe, on his testimony, that the Supreme Being was only six feet high, and that the sun was just four miles from the earth." In the year 1829 Joseph and Isaac Frost published in London 'Divine Songs of the Muggletonians, in grateful praise to the Only True G.o.d the Lord Jesus Christ.' Many of the hymns are written to secular tunes, such as--_By a prattling stream on a midsummer's eve_;--_When I spent all my money I gained in the wars_;--_Cupid, G.o.d of soft persuasions_;--_Dear Cloe, come give me sweet kisses_; etc. The following commencements of a few of the hymns will suffice to show their character:--

SONG VI.

Happy Muggletonians, who only True faith have to receive; Revelation ever new Gave to great Muggleton and Reeve.

SONG IX.

Hail! hail! two prophets great, Whose message does relate To the state of Adam's seed, etc.

SONG Cx.x.xIII.

I do believe in G.o.d alone, Likewise in Reeve and Muggleton, etc.

In a work ill.u.s.trating the musical performances of the various denominations even small and eccentric ones must not be omitted.

As regards the Protestant Church of the Scandinavians, the following remarks may perhaps serve as a guide for research:--Schiorring published in the year 1783 a Danish Chorale book, of which an improved edition, with figured ba.s.ses, by P. E. Bach, appeared in 1794. An account of the old Swedish psalm-books of Swedberg, and others, is to be found in 'Den Nya Swenska Psalmboken framstalld uti Forsok till Swensk Psalmhistoria, of Johan Wilhelm Beckman,' Stockholm, 1845. A Lutheran hymn-book was printed in Skalholt, Iceland, in 1594, and went through many editions.

In the Baltic Provinces of Russia, J. L. E. Punschel published in Dorpat, in the year 1839, a Chorale book containing 364 different melodies in four-part harmony. A second edition appeared in 1843, and a third in 1850. Its t.i.tle is--'Evangelisches Choralbuch, zunachst in Bezug auf die deutschen, lettischen, und esthnischen Gesangbucher der russischen Ostsee-Provinzen, auf den Wunsch Livlandischen Provinzial-Synode bearbeitet und angefertigt.' The preface contains some interesting notices of the old hymn-books formerly in use in Livonia, Esthonia and Courland.

The Greek Church of Russia obtained its music originally from Greece.

The performances are entirely vocal, without instrumental accompaniment.

Although the original music has in the course of time undergone several reforms, it is still very antique, characteristic, and beautiful. Among the works which have been written on the music of the Greek Church may be mentioned the following, which are more easily accessible to most musical inquirers in Western Europe than are the works written in the Russian language: Prince N. Youssoupoff published in the year 1862, in Paris, the first part of 'Histoire de la Musique en Russe,' which treats on 'Musique sacree, suivi d'un choix de morceaux de Chants d'Eglise anciens et modernes.' Chaviara and Randhartinger published in 1859, at Vienna, a complete collection of the liturgical songs of the Greek Church, with the Greek words. Another work, being an 'Introduction to the Theory and Praxis of the Greek Church Music,' by Chrysanthos, written in Greek, was printed at Paris in 1821.

In Poland we have, besides the usual compositions of the Roman Catholic Church, some old books of metrical psalms with the music. The most noteworthy publication of this kind is by Nicolas Gomolka, dating from the year 1580. Gomolka was a celebrated Polish musician, who himself composed the psalms translated into his native language. A selection of them was published by Joseph Cichocki, Warsaw, 1838. Attention must also be drawn to a work by Ephraim Oloff, written in German, and ent.i.tled 'Liedergeschichte von Polnischen Kirchen-Gesangen,' etc., Danzig, 1744, which contains an account of the old Polish hymn-books. Furthermore, the Abbe Michel-Martin Mioduszewski published at Cracow, in 1838, a collection of ancient and modern songs used in the Roman Catholic Church of Poland. To this work supplements have more recently been issued. He likewise published at Cracow, in 1843, a collection of Polish Christmas Carols with the tunes. It may be remarked here that Christmas Carols of high antiquity and originality are to be found among several European nations. Interesting collections of them have been published in France and in England.

Turning to America, in the United States we meet with a remarkable variety of hymn-books for the use of different sects, many of which are but poor compilations, musically as well as poetically. A little treatise by George Hood, ent.i.tled 'A History of Music in New England, with biographical sketches of Reformers and Psalmists,' Boston, 1846, is the earliest and most noteworthy publication containing an account of the hymn-books popular in the United States during the seventeenth and eighteenth centuries. The student ought likewise to consult 'Church Music in America, comprising its history and its peculiarities at different periods, with cursory remarks on its legitimate use and its abuse; with notices of the Schools, Composers, Teachers and Societies; by N. D. Gould,' Boston, 1853. There is also a circ.u.mstantial account of American psalmody in J. W. Moore's 'Encyclopaedia of Music,' Boston, 1854.

The first psalm-book used in New England was a small edition of Henry Ainsworth's version of the psalms, which the Puritans brought with them when they came to this country in the year 1620. It was published in England in 1618, and had tunes resembling the German Chorale, printed over the psalms, without harmony. The notation was in the lozenge or diamond shape, and without bars. The first book of metrical psalms published in America was compiled by thirty ministers, and appeared at Cambridge in the year 1640. It was, in fact, the first book printed in the English Colonies of America. It pa.s.sed through many editions. G.

Hood says: "The history of music in New England for the first two centuries is the history of Psalmody alone," and this accounts for his calling his little publication before mentioned a "History of Music,"

although it treats exclusively of psalmody. But, if a history of the music of America should be written, it might commence with an account of the music, sacred and secular, of the aborigines, which, at any rate in Mexico, Central America, and Peru, had made some progress long before the arrival of the Puritans; and which, although it has not exercised any influence upon the cultivation of the music introduced into America from Europe, is well worthy of examination, inasmuch as it ill.u.s.trates several curious questions relating to ethnology and national music. As in South and Central America the Indians, soon after the discovery of their countries, were appealed to by the Roman Catholic priests who made use of the help of sacred music, thus also in the United States the Protestant missionary, John Elliot, translated the psalms into Indian verse, and had them printed at Cambridge in 1661. The converted natives sung them with much fervour. Indeed, it is recorded that many of the Indians excelled as vocalists in the performance of the European tunes which had been taught them by the missionaries.