53. Lost (and found) in translation

As the academic term winds down, I find time to get to that stack of books unwrapped at Christmas.  In the preface of The Cambridge Encyclopedia of Historical Performance in Music (ed. Colin Lawson and Robin Stowell), I read these words:

“The musical score itself is an imprecise mechanism, which by its very nature offers even the most dutiful performer a rich variety of possibilities.  There has always been much detail that a composer did not trouble to notate, knowing that certain conventions would be observed; some of these are no longer current or have undergone significant changes of meaning.  For example, musical notation can give little indication of tempo flexibility or the balance of instruments within an ensemble.  Those elements of style which a composer found it unnecessary to notate will always have the character of a foreign language, but one within which today’s musicians can learn to converse freely.  Using the resources and techniques for which a particular repertory was intended may well make more sense of what the composer actually wrote, recreating something of its initial impact on the listener” [p. xvi].

Indeed; and while I object to the notion of music as a “universal language” (on which see the late, great Linda Shaver-Gleason), the comparison here with a language in which one may gain fluency, with a fuller sense of idioms and subtexts, makes a lot of sense to me.  Such fluency will never be that of a native-speaker—we cannot be reborn in seventeenth century Europe (nor would I wish to be)—but with eyes open and ears attuned, an immersion into as much of that music’s culture that we can find may at least lead us in the right direction.  Whatever that is.

I remember years ago hearing a snide reference to a certain university music department as one in which “music is seen and not heard.”  I get it.  Musicologists can get wrapped up in the text and forget the experience.  I recognize in myself the tendency, when in museums, to look first to the commentary before I look at whatever is inside the frame—wanting to know what I'm looking at, maybe even what I’m supposed to see.  I'm probably more comfortable in the scholarly conversation (“discourse” is the word that was hammered into me in graduate school) than in the aesthetic experience.  No real surprise there, as I have much more in common with the critics than the creators.  Part of what has made the “historically-informed performance” movement so vibrant, I think, is the interchange between musicologists and musicians:  each has much to learn from the other.  Instruments can teach us what the text is saying, just as much as the philologist can seek to elucidate a particular reading within the larger context of a textual tradition.

As any reader of the blog knows, my concern here is about the musical text, almost always the notated text.  The text is frozen and lifeless, rather like the specimen in the biology laboratory.  Music-as-written is not the live creature in its natural habitat; that would be the music-as-sounded.  The notated text is at best a translation (a transubstantiation, even?) of the musical experience into written form.  Its medium is changed, and whatever new potential this new state affords, this necessarily comes with many costs as well.  Something is always lost in translation.  Even more than this, the notated text cannot be regarded as an end in itself, seen and not heard; rather, it is a means to another end, and it must be reawakened in a new resurrection of the music in sound.  (I offer no apologies for the religious language in this paragraph; I think there are useful connections to be made, if you’re interested you can read more in this prehistory of Settling Scores.)

And this text-as-lifeless-remnant is as true of recordings as of notated music.  A recording is music-as-sounded in only the most literal sense.  Otherwise, it is as frozen as the most prosaic printed page.  As Hua Hsu comments in a perceptive review of a lavish limited edition that presents (one is led to believe) an audio document of 1969 Woodstock festival from idealistic start to muddy end, “Listening to thirty-eight CDs brings you no closer to experiencing such felicity and innocence—the possibility in the tripper’s brittle laugh.  There’s the past, and there’s the story we tell about it” [p. 73].  Memory is fickle, and whatever text survives is all we have, for better or worse.  But text is also fickle.  It is only what happens to have been preserved, a mixture of intention and carelessness.

SOURCE:  discogs.com

A few years ago, I heard a fascinating paper at the annual meeting of the Society for Textual Scholarship.  Alan Galey (who is in the Faculty of Information at the University of Toronto) was addressing what he called “digital streaming lacunae”—how audio streamed from platforms such as iMusic or Spotify may lack information that would be heard on the corresponding compact disc.  The example that has stuck with me was from the fourth volume of Columbia Records’ “Bootleg Series” of Bob Dylan recordings.  The cover says “The ‘Royal Albert Hall’ Concert,” although the source recording is actually from the May 17, 1966 Manchester Free Trade Hall concert—and the quotation marks around “Royal Albert Hall” acknowledge that there has been fan confusion about this recording for decades (noted, too, on the back cover).  In any case, this CD release preserves the famous heckling fan shouting “Judas!”  

SOURCE:  discogs.com

Galey noticed, however, that if one accesses this recording via any of the streaming services, this most-famous moment is missing.  Moreover, there is nothing to indicate that something is missing.  It may as well have been intentionally edited out.

What Galey discovered, however, was that omission was oversight, not intention.  On the Columbia CD, the “Judas!” exchange (as well as other things between the songs) were coded as pre-gap.  (Those of us old enough to remember compact discs can recall seeing the timer display sometimes indicate negative numbers right before a track started:  -00:03, -00:02, -00:01, 00:00 [start].  That is the pre-gap.)  Whoever was assigned to rip the CDs to provide the files to the streaming services neglected to check off “Include pre-gap” in the dialogue box, and so those sections simply disappeared, absent from the data.  Consequently the streamed version of this album is more than three minutes shorter than the CD release it purports to represent.  The “non-musical” moments of the album have been lost in the translation from one digital medium to another.  Even more alarming:  the digital text is not quite as fixed as we might have assumed.

As intriguing as that example is, I am much more interested in the disconnect between words and music--that is, where the words used to clarify the musical idea prove utterly insufficient, maybe because they are too slippery.  Felix Mendelssohn, in an oft-quoted letter of November 1842, rails about precisely this problem; I quote here the translation by John Michael Cooper (who also writes illuminatingly on the context and significance of this letter):

“There is so much spoken about music, and yet so little is said. I believe that words are entirely insufficient for that, and if I should find that they were sufficient, then I would write no more music.  People usually complain that music is ambiguous; that what they should think of when they hear it is so unclear, whereas everyone understands words; but for me it is just the opposite, and not just with entire discourses, but also with individual words; these, too, seem to me so ambiguous, so unclear, so misleading in comparison to good music, which fills one’s soul with a thousand things better than words.—What the music I love expresses to me is thought not too unclear for words, but rather too clear.  I therefore find in all attempts to put these thoughts into words something correct, but also always something insufficient...” [p. 159].  

Mendelssohn goes on to state that the music would “arouse the same feeling in one person as in another.”  I’m not as sanguine about that, but I do agree with him that we are wrong to assume that our words are infallibly communicating what we intend.  

I ran across an example of this recently, working on a review of Breitkopf & Härtel’s impressive new edition of Mahler's third symphony.  Near the beginning of the second movement there is an interesting footnote in which Mahler endeavors to clarify his poco riten. instruction:

SOURCE:  cropped page scan (p. 114), showing bb. 29-35 of the second movement from Gustav Mahler, Symphonie nr. 3, ed. Christian Rudolf Riedel (Breitkopf & Härtel, 2021).

In case that print it is too small for you, it reads (in its English version):  “The 16th-notes always in the same tempo; the rit. should be in the rests.”  This is not a literal translation of the German:  “immer gleich schnell” [always as quickly] for the 16th-notes isn’t quite “the same tempo,” but I think we understand what he means.  As the beat slows, the length of the 16th-notes does not get appreciably longer.  He explains that the slowing happens “in the rests” [“in die Pausen”].  But look at the second violin line in b. 32, where we find the asterisk indicating the foot note:  there are no rests.  

SOURCE:  enlarged detail of image of above

A previous editor, Erwin Ratz, tried to fix this in his 1974 edition.  He decided to replace Mahler’s word “Pausen” [rests] with “Punkte” [dots (i.e., on the eighth notes)]:

SOURCE:  detail of p. 106 of a) first edition (Weinberger, 1898) available as IMSLP 109864; and b) revised edition ed. Erwin Ratz (Universal, 1974), see perusal score.

Ratz’s solution does indeed clarify, but it remains unclear whether this is indeed what Mahler intended.  The effect of Ratz’s reading is (I think) that one should hold out the dotted-eighth notes longer and longer, while keeping the 16th-notes the same.

SOURCE:  detail of the corresponding critical remark in Riedel's edition (p. 70). 

An alternate reading—and the one which Riedel favors—is that Mahler's use of the word “Pausen” is a clue to his intentions of the performance of the dotted notes.  Riedel declares in his critical remarks that Pausen “doubtless” indicates that the dots were really intended to be performed as if 16th-rests.  

Maybe.  Certainly there are many other moments in the same movement where Mahler opts to notate with a rest in place of a dot; but throughout he employs a variety of combinations of dots or rests (with and without slurs) for this basic division of a beat into a longer and a shorter note.  What at first glance appears merely inconsistent may also be regarded as exactly what is intended—that each of the various instances is notated as Mahler wanted it, and that what applies to one instrument need not apply to another..  There would not then have to be a stylistic shortening of the dotted-eighth to make room for a 16th-rest (which would be lengthened in the ritenuto); instead both the dotted-eighths and the negligible gaps between the two articulated notes could be gradually lengthened.  That is, both sound and silence are stretched, just not the 16th-notes (which remain the same duration).  I struggle for what word Mahler should have chosen if this is what he had intended:  Lücke [“gaps”], perhaps?  The lack of an obvious word might explain why the word that he uses seems particularly unsatisfying in this case, so that both editors have had to devise a way to make the musical text and the verbal text agree.  Ratz changes the word; Riedel leaves the word but argues for its literal meaning—and thank goodness he doesn’t alter the musical notation to agree with his reading!

This Mahler “lost in translation” issue is perhaps instructive because the it appears to be wrought from the difficulty in finding the right verbal instruction to make sense of the musical notation.   We might also encounter the “divided by a common language” issue, where an instruction means different things to different people, even close collaborators.  I ran across this several years ago in my work on Gilbert and Sullivan.  For Gilbert—the librettist—the word recitative indicated that he was breaking from a verse prosody into a different kind of declamation, generally switching to Italianate endecasillibi.  (If you want more on this—and there is a lot more—see my article, "Recitative in the Savoy Operas.")  Here’s an example from Princess Ida (1884), the eighth of their fourteen collaborations. Gilbert’s label “recitative” in the middle of this longer musical number denotes a shift in topic as well as prosody, as Florian changes the subject:

SOURCE:  cropped page-scan of The First Night Gilbert and Sullivan, p. 221; showing an extract from Act I[I] of Princess Ida.

When we compare the libretto—the verbal text—to the vocal score of Sullivan’s musical setting, we find quite a different use of the term recitative:

SOURCE:  marked up page-scan (slightly cropped) of p. 55 of the first edition (second state) vocal score of Princess Ida, available at IMSLP #331094.

Florian’s outburst (“A woman's college!”) has no “recitative” instruction.  That doesn’t come until fifteen bars later, when Hilarion responds, and Sullivan repeats the marking again three bars later.  In both instances, he cancels it with the musical instruction “a tempo” (i.e., return to the tempo as it was).  What this shows is that for Sullivan, “Recit.” was in this instance a musical instruction:  it meant for the conductor to stop beating in tempo, and to accommodate a free recitation of the text—not necessarily following notated rhythmic patterns strictly.  

One would not know from listening to the music or looking at the score that Gilbert’s recitative (with a corresponding change in the prosody) had happened much earlier.  Sullivan essentially ignored that, setting the new verse structure within the prevailing musical texture.  Yes, the musical style changes a bit, but in a few bars (just after “...worth knowing”), Sullivan has reintroduced the countermelody that has been going on in the accompaniment for all of the previous section.  Sullivan saves the interruption for the first moment of disagreement between the three characters on stage, and it is dramatically more powerful for that reason.  If we imagine all six lines set to this sort of secco recitative, the scene would have stopped dead in its tracks, and it would have been very hard to get the momentum back.

But it doesn’t take two people to use a word to mean different things.  For Handel, it seems that Adagio could be both a mood and a gesture.  The gesture occurs frequently at the end of a movement as a transition to the next:  after a full cadence, then a new instruction (“Adagio”), and then a few chords (often above a descending tetrachord) framing a Phyrgian half-cadence, over which someone presumably extemporizes some sort of embellishment.  This is a common enough Baroque convention, of course—not at all limited to Handel.  I associate it with the Corellian tradition, but Handel turns it almost into a mannerism.  Probably the most talked-about example is Bach’s third “Brandenburg” concerto (BWV 1048), where some have tended to refer to the transitional half-cadence as “the second movement.”  (If you don’t believe me, Google it.  Only as a heuristic do I think we can regard it as a movement unto itself; that or as a CD track.)  The transition at the end of the slow movement first “Brandenburg” (BWV 1046) is more remarkable still:  the tonic chord is denied us, and as the bass gives the notes of the tetrachord in isolation, each is followed by an exchange between oboes (presenting a diatonic chord we might have expected), and the strings (presenting an increasingly intense chromatic alternative).  A haunting moment.  At the slow tempo (Adagio, of course) and with the silences around each of the chords, we stand gazing into the abyss.   

SOURCE:  my own score reduction of BWV 1046/ii bb. 36-39.

(Continuing this digression, for my money a much more intriguing Phrygian half cadence is the one that concludes the aria “Behold and see” in Messiah.  Handel employs the cadence dramatically, leaving this crucial moment pointedly unresolved—willing the music on.)

There are transitional Phrygian cadences in Handel that lack a new tempo designation, but I've never seen him use any designation for such a transition other than Adagio.  And thus, on occasion, one finds him appending this Adagio transitional gesture at the end of a movement that is already marked Adagio.  Here, for example, is the conclusion of the first movement of the concerto Op. 4 no. 3, HWV 291:

SOURCE:  cropped scan of Handel's autograph ms of HWV 291, now contained within BL Kings MS 317.  This detail is the top half of f. 12v, which gives bb. 26-30 of the first movement.

In case this is a little hard to read (and Handel’s writing often is), here is the same passage as it appears in the (revised) volume of the HHA:

SOURCE:  cropped scan of Orgelkonzerte I, HHA Ser. IV vol. 2 (which superseded an insufficient 1955 volume of the same works); this detail is the bottom of p. 54, which shows bb. 26-30 of the first movement of HWV 291. 

Note the adagio instruction for the cadential transition in b. 30.  (Or is it really in b 29, as it seems to be in the autograph?)  But this movement is already marked Adagio from the start.  Significantly, Handel is not using the word to indicate a return to the tempo in b. 28 after the improvisatory cello passage.  There is no marking at all at b. 28 (i.e., a dog not barking in the nighttime); thus, he must have considered even an a tempo marking superfluous.  But the second adagio in b. 29/30 is a new instruction, not at all superfluous, nor (it would seem) merely redundant.  Handel moves from the “Adagio mood” of the movement to the “Adagio gesture” of the transition after the cadence.  (There is a similar situation in the first movement of Op. 7 no. 4 (HWV309), although in that case Handel was reusing a slightly longer movement, truncating it and adding the half cadence and the seemingly redundant Adagio instruction at that time.)

The editors of the HHA volume, Terence Best and William D. Gudger, evidently thought that the second adagio seemed out of place; their solution was the editorial footnote “= più adagio”—although, as in Riedel’s interpretation of the Mahler Pausen this instruction is an interpretive prescription which seems to be speculative at best.  More Adagio?  Says who?  Granted, my reading is also speculative; but I’d argue that 1) a blogpost is a fitter venue for speculation than a critical edition, and 2) mine is not an ad hoc solution to a unique textual problem, but seems more consistent with Handel’s usage generally.  (Does Handel ever use the instruction “più adagio”?  I wonder.  I don’t know nearly enough Handel to pronounce on that, but something about it doesn’t sound quite right.)

If Lawson and Stowell are onto something with their linguistic metaphor for musical instructions of the past, I’d argue that there is no shortcut—no Google translate—for our attempts to understand it and acquire any measure of fluency.  The past is gone, and we have no real way of immersing ourselves in it.  We are not the original listeners; indeed, we are not an intended audience at all.  We are eavesdroppers on a sometimes static-filled line in a game of textual telephone; to some extent, like the participants in that game, our interactions with the musical texts can affect their transmission to those who come after.  (In this blog I’ve regularly returned to the problems editorial misreadings have caused by narrowing the interpretive possibilities.)  Returning to the earliest sources does not guarantee that we actually know what we’re reading, still less how.

If a blogpost is a proper venue for textual speculation, it may not be the best venue for pleas for humility, but that is how I will conclude.  The more we approach these texts with an awareness of the chasm between the lost musical experience and the accessible musical text as notated (or recorded)—and with a willingness for the notations to mean something other than our common assumption of it, the better our chances (it seems to me) to approaching anything meaningful.   Otherwise, we are merely recreating the music in our own image, just as some may do with the Constitution of the United States... or with whatever you care to name, up to and including God Almighty.

50. That ain’t the way I heer’d it

I grew up listening to the radio a lot.  South Carolina Public Radio in the 1980s played what you would expect from a listener-supported channel:  classical music and jazz; NPR news; and shows like Prairie Home Companion, but also a good bit of programming picked up from the BBC World Service (like the delightful panel games My Word! and My Music!) 

Sometimes American shows from half a century earlier would be re-broadcast.  Of these, I remember particularly Fibber McGee and Molly.  While not exactly a show about nothing, it did manage to succeed without much of a plot.  Instead, it consisted of a continuous series of running gags—most famously the avalanche from a precariously-stacked hall closet, which I'm sure was a perennial challenge for the sound effects team.  Many of the gags involved phone calls or visits with recurring characters.  One of these was known simply as “Mister Old Timer.”  The set-up was the same every time:  Fibber would tell a joke, which Mister Old Timer would then improve, starting off with “That’s pretty good, Sonny; but that ain’t the way I heer’d it.”

Another show I grew up hearing—or really overhearing, since it was usually my dad who tuned in—had the astonishingly pretentious title Adventures in Good Music.  (Of course, “good” meant dead, white, and male.  It was a massive dose of mainly nineteenth-century German repertoire—piano, chamber, and orchestral—the canon of instrumental music.)  It was hosted by the avuncular Karl Haas, who had a spectacular radio voice; more than that, he always had something to say.  (Bootleg recordings of a number of his broadcasts are available on the Internet Archive.)  He opened every episode—and it was broadcast every weekday—by performing anew the opening sixteen bars of the second movement of Beethoven's “Pathétique” Sonata, op. 13.  So I heard that opening many, many, many times.  What I heard—what my brain perceived—was this:

But, of course, that is not what Beethoven wrote. I was astonished when I later saw a score and realized I had been mishearing it for many years.

SOURCE:  cropped scan of Bärenreiter BA10851, ed. Jonathan Del Mar (2012), p. 11

Well, that ain’t the way I heer’d it.  The b-flat I heard on beat two of the second bar was actually just in the accompaniment.  If had paid more attention—if, that is, my mind had not already decided what I had heard—I would have noticed an oddity when the accompaniment becomes more complicated: the b-flat isn’t there on the beat (in bar 10).  But I didn't.  And even now it is hard for me not to hear it “my” way, unless I’m actually playing it.  My college roommate had an expression for this sort of thing:  it puts a crease on your brain.  No matter how you may unfold it and try to flatten out, that initial impression is indelible, like it or not.

In a graduate school ethnomusicology seminar we were assigned to read Bruno Nettl’s magisterial text The Study of Ethnomusicology, which has appeared in ever-more expanded editions.  The copy I read at the time had the subtitle Twenty-Nine Issues and Concepts; the second edition on my desk at the moment says Thirty-one Issues and Concepts; and I see that before his death in 2020 the subtitle of the third edition had become Thirty-Three Discussions.  It is a superb book, welcoming newcomers into a very dynamic and complex field of study.

One of Nettl’s early chapters deals with transcription—writing down music in some sort of notation—and I recognized myself in the title of his chapter:  “I Can’t Say a Thing until I’ve Seen the Score.”  He gives a brief history of transcription as a component of ethnomusicological study—recognized from the start to be problematic, but in some sense unavoidable.  “We have an excessive association of music and notation, equating conventional Western notation with musical sense and musical reality.  We can’t quite remove ourselves from this hallmark of urban Western academic music culture....  To the Western ethnomusicologist, Western notation makes the music seem like ‘real music’.”  [2nd ed. pp. 87f.]  Sure, music exists—thrives even—without notation; but the academic study of it has relied on notation to reify as a visual entity some salient detail of the (sounding) music.  And it doesn't matter what music you’re talking about:  the Beethoven above and my misperception of its performance are both presented to you here as transcriptions.  One is what Beethoven presumably “heard” as he composed (“audiated” is the musical jargon); the other is what I perceived in Karl Haas’s nightly broadcast.  The musical notation isn’t the music, but I use it by default because it helps me to communicate it to you.

I have mentioned in a previous post Malcolm Bilson's engaging video lecture “Knowing the Score,” in which he asks the interesting question “How did he write it down?”  That is, how does a composer (and at the moment Bilson is talking about Prokofiev and Bartók) choose to notate the music?  This is especially fascinating when we can compare the notation with the composer's own recorded performances, but is a worthwhile question of any written compositions.  Notation betrays priorities:  it naturally fails to account for things so obvious as not needing to be made explicit.  A great demonstration of this was performed on Nov. 2, 1963 at the eighth annual meeting of the Society for Ethnomusicology and published nearly a year later in an issue of the journal Ethnomusicology—available via JSTOR, but alas behind a pay-wall.  (There is, however, a 2014 open-access Twentieth Century Music article which opens with a discussion of this famous example.)  This session featured an examination of transcriptions made by four distinguished scholars, each asked to transcribe the same field recording.  It was not a competition in the sense of who had transcribed it best, but rather a consideration of what different transcriptions could reveal about the music and our varying perceptions of it.

  

SOURCE:  reproduced from Jason Stanyek, Forum on Transcription, in Twentieth-Century Music Vol. 11 no. 1 (2014), pp. 101-161; here cropped from p. 102.

What this demonstrated most clearly was that we hear different things.  Each of the four transcriptions emphasized certain nuances of the music while ignoring others.  Hardly a surprise.  Have you ever been at a piano recital when the sustain pedal squeaked?  (I hope not.)  I have, and what I found is that, once I had noticed it, the only thing I could hear was the squeak-squeak-squeak of the pedal.  Or take this moment:

SOURCE:  cropped scan of J. S. Bach, "Der Geist hilft unser Schwachheit auf," BWV 226, bb. 154-161 in the BG edition.

Settling Scores · J. S. Bach: "Der Geist hilft," BWV 226, bb. 154-160

All I can hear in this recording are the almost oppressive S sibilants reverberating around the Chapel of King’s College, Cambridge.  I can't hear the fugue for all the hissing, and if I was transcribing this without any awareness of the idiom in which it is written, I might think there was an essential percussive element, which is actually incidental and of which Bach was probably utterly unaware.

SOURCE: discogs.com

In that same gradate ethnomusicology seminar, we were assigned to make transcriptions of anything that caught our attention, just for the discipline of transcribing.  I had run across a fascinating disc released by Lyrichord featuring the choral songs of the Church of God and Saints of Christ, an African-American denomination with a distinct oral-tradition repertoire.  So I set about transcribing the very first item on the disc, a piece called “O Lord, How Excellent is Thy Name,” the composition of St. Cuetta Connors of Dayton, Ohio (d. 1970).  The 1990 Lyrichord recording is available on iTunes and Spotify, and is worth a listen.  My transcription (which I post on a separate page) is revealing in its naïveté.  It presents this piece as if Connors had written [sic] a conventional [ = W.A.S.P.] four-part anthem, which the recorded performance was somehow not quite living up to.  I note at the beginning “this transcription assumes a constant tonic of C major,” as the pitch changes (mainly downward) as the piece progresses.  In other words, I made no effort to reflect the changing pitch as sung on the recording, but rather presented some idealized (to me) version.  I see that I identified the purpose of my transcription as “part-writing analysis,” which itself betrays my own predilection to understand this music as some how reflecting a classical (even Handelian) choral tradition rather than accepting it on its own terms.  I assumed that the four parts I heard were S/A/T/B, but as I listen to it now, I think it is a three-way division of the women, with the men all on the lowest part.  But I’m not sure.  Every now and then I mark extra notes with “some voices,” as if suggesting “well, they’re singing those pitches, but they’re not supposed to be.”

Googling now, I find a performance from 2016 of the same choral song.  In some respects, I’m amazed how consistently it preserves what I heard in the 1990 recording, given that it has not been transmitted through notation (that device that supposedly “fixes” music as it should be).  But as I listen, I delight also in “new” notes that have crept in, particularly in the men's part.  (Are they new or just absent in the 1990 rendition that was caught on tape?)  Different as well are the abrupt modulations upward in the extended coda—and very effective they are.  A new performance reveals that there is much more to the piece than I had heard in my attempt to transcribe it 20+ years ago, but similarly my transcription tells me more about myself than it does about the recording I was trying to reify on paper.  That ain’t the way I heer’d it.

 

Other examples that come to mind of my misplaced mental creases are metrical:  mishearing the meter.  An example I have not been able to overcome is the opening of the third movement of Gustav Holst's Second Suite for Military Band.  I first heard these chords as on the beat, and I cannot break free of that until b. 7 (after the melody enters at the end of b. 6).  Maybe Holst was trying to play with the ears of his audience by articulating a sort of “shadow metre.”  Maybe, that is, I am supposed to fall for it.  But even when I know what it is supposed to be, my ears will not cooperate.  (Here’s audio, if you want it.)

SOURCE:  Gustav Holst, Second Suite for Military Band, mvt. 3 bb. 1-12; condensed score (pub. Boosey & Hawkes, 1922); scan available as IMLSO #166850.  (I have added the red arrow added in b. 6 to highlight the entrance of the melody.)

There are lots of examples of such false meters.  Brahms does it all the time.  The finale of the Saint-Saëns Septet is another great example, as is the first movement of his fifth piano concerto.  And sometimes I enjoy knowing that I’m being deceived.  But—and this is the thing—I wouldn't have known I was being tricked if I had not seen the music.  That ain’t the way I heer’d it.  Yet, how much of the music is really intended to be experienced with score in hand?  Am I cheating by looking behind the curtain to see the notation?

Every now and then I see something that ain’t the way I heer’d itt, but the problem is not my perception but the notation.  Here (on the middle staff) is an example of a triple meter tune—3/2 with an upbeat—shoe-horned into common time (and with the whole-notes in bb. 4 and 11 representing a lingering on the last note of a phrase).  

SOURCE:  cropped scan from The Southern Harmony (1854 edition), from Hymnary.org

You see that sort of thing every now and then in the shaped-note tradition, and occasionally the error has lingered on into modern hymnbooks.  In this instance, many other books of its time got it “right.”  Then again, such an assessment assumes that the composer and I share a like musical understanding, but that the music is just notated wrongly.  But what if it’s not?  How can I know?  I came across a passage in the autobiography of Broadway arranger Robert Russell Bennett (1894–1981) where he notates a bugle call he heard regularly in France during World War I:

SOURCE:  cropped scan of George J. Ferencz, ed, "The Broadway Sound":  The Autobiography and Selected Essays of Robert Russell Bennett (Univ. of Rochester Press, 1999), p. 89

What puzzles me is Bennett’s metrical notation.  What was he hearing?  Was the player thinking in terms of these uneven bars, or was it something more like this?

SOURCE:  my own hypothetical re-barring of Bennett's example

Of course I could not hear the source performance, but it seems to me that Bennett’s transcription is needlessly complicated.  And yet I don’t doubt that he wrote what he heard.  But would I have heard the same thing?  And are we just back to Beauty is in the eye of the beholder?

My concern in this blog—and my professional preoccupation—has been the written music, the notated text.  Now I am confronted by that humbling truism.  Just as we will never be nourished by the delicious odors in the kitchen, still less perusing a cookbook, but only in the eating of meal, the only music that truly matters is not what is written down nor what is realized in performance but rather what is heard.  Of course, it may be heard and appreciated differently by each listener in turn (and it may be heard aright or misheard in various ways).   Neither the composer nor performer(s) may have much power to rectify what any individual listener perceives.  Yet I am inclined to think of that space between the sounding of the notes and the interpretation by the listener as holy ground.

22. Sourcing nostalgia

In his brilliant volume The Ingalls Wilder Family Songbook, which comprises all of the music mentioned in the “Little House” novels of Laura Ingalls Wilder (1867-1957), Dale Cockrell allows that

“As object, no such songbook ever existed.  As a representation of the common musical experience of a given era and region, however, this heretofore hypothetical songbook might well have informed the musical understandings of more Americans than many a real bindings-and-paper edition.” [p. xiv]

SOURCE:  A-R Editions

So Cockrell (with the editors of the distinguished Music of the United States of America series) gives us a bindings-and-paper volume manifesting this imagined collection—and a hefty tome it is. This is an anthology of disparate materials.  It is a fascinating read, even for one relatively unfamiliar with the Ingalls Wilder novels.  (I need to borrow them from my kids.  I’ll do that.  Eventually.)

Cockrell’s sequencing of the items is sensible and does exactly what he says he wants it too:  it exhibits the broad range of repertory that formed such an integral part of family life in the Dakota Territory.  The first section, encompassing music that Wilder would have known from the oral tradition, has sections for Children’s Songs, Fiddle Tunes, and Folk Songs (although of course all of Cockrell’s sources for this are published, some from much later in the twentieth century)  The second section comes from music that would have been disseminated in print in Wilder’s time. It is an interesting list, which he amply justifies in his preface.

Concert/Theater Songs   [Cockrell parses this as music originally intended for public entertainment]
Hymns/Sunday School Songs
Parlor Songs    [for domestic entertainment]
Scottish/Irish Songs
Singing School Music

For this conglomeration of disparate repetoire, Cockrell has had to devise criteria for selecting his primary source for each item.  He describes three ideal critieria:

1)  “If there is physical evidence that Wilder was actually referencing a specific titled publication or a title from a published collection, then that, ipso facto, would be chosen for editing.” [p. xlii] 

This is true of seven items in his repertory, all from the 1871 songbook Pure Gold for the Sunday School.  Sometimes Wilder herself even cites the page number in this collection.

SOURCE:  screenshot of title page from archive.org scan of Pure Gold for the Sunday School (1871)

2)  “If there is compelling circumstantial evidence that Wilder was actually referencing a specific titled publication or a title from a published collection, then that would be chosen for editing.”  [Ibid.]

For example, Cockrell argues persuasively that The Conqueror (1880) was the singing school book purchased by Almanzo Wilder at the singing school in De Smet in the fall of 1884, when he became engaged to Laura Ingalls (as recounted in These Happy Golden Years).  Thus The Conqueror becomes his primary source, trumping a different collection that remains to this day in the Wilder estate.  (For the full compelling argument you must read Cockrell, p. xliii.)  Incidentally, The Conqueror contains the most exciting advertisement I’ve ever seen in such publications.

Cockrell's third criterion proved to be too idealistic:

3) “For titles without such evidence, the musical source most consistent chronologically and geographically with Wilder’s narrative of the Ingalls family would be chosen for editing.  Ideally, this would mean an imprint or collection from the 1870s or early 1880s out of Chicago or the upper Midwest.”  [p. xlii]

As Cockrell explains,

“It quickly became clear that the madness in these few words far outstripped the method.  Few of the titles referenced in the Little House books were published in Chicago or the upper Midwest during the books’ chronological period, and some earlier published numbers were no longer in print at all during the 1869-1885 period.  A rigorous application of the selection criteria left many exceptions to justify, ultimately an affront to the faith in order in logic that underlies the scholar’s craft.  It was time to rethink the rationale behind the criterion.”  [p. xlv]

I am less troubled by these chronological problems than he is.  When I remember the printed music of my childhood, I think of the contents of piano benches in my grandparents’ homes, and there nothing was more recent than three decades before my birth, and quite a few things were then forty or fifty years old—tattered, torn, taped, and clearly family favorites.  I can only imagine that in Wilder’s youth—when printed music was even harder to come by—such publications would be retained for decades after purchase too.  In any case, his more practical revision to criterion #3 fixes the problem, even if to my mind it goes to an extreme:

3 [rev.])   “For all other titles, the first publication or collection in the United States would be chosen for editing.”  [p. xlvi]

Admirable a project as this is, however, I am disappointed because the product is not what it might have been.  Although it is part of MUSA (Music of the United States of America), a series of scholarly editions that has featured a range of creative editorial approaches, I wonder if the forethought of the offprint series Laura's Music—the considerably cheaper and more practical issues aimed at an educational market—had any consequences on the production of this parent volume.  The main consequence that concerns me is how neat and tidy it all is.  This volume preserves the look of the MUSA series, in that every item has been newly computer-set.  Standard as this practice is in music publishing, in this instance I think it would have been better to leave some (if not indeed the majority) of these as digital scans of the source material.  Although of course some expense would be associated with acquiring the high-resolution scans needed, a considerable expense was already used in the new setting of the music, and the multiple stages of proofreading it.  In the spirit of “teach a man to fish...,” I believe this would be considerably more useful volume if it were to instruct the user how to read the nineteenth-century sources (in all of their notational variety) than to present polished twenty-first-century standardized versions of the texts.  (In a sense this complaint follows from the end of my previous post, quoting Peter Williams about editors willfully misrepresenting sources in order to present them in a standardized new edition.)

For example, why can the reader not be trusted to learn how to deal with a score layout for four-part harmony that puts the melody on the third stave?  At least Cockrell retains the open score (that is, a staff for each voice); but why must he move the melody to the top?

SOURCE:  detail of scan of p. 149 of The Conqueror as available at archive.org

SOURCE:  detail of scan of Cockrell edition, p. 318.

Not only would I say that the clean, new presentation does not offer any real advantage over the source text, it actually loses something—namely the notational conventions of the source.  This loss was of course intentional, but I feel it is a pity.

Cockrell also generally removes the mid-bar phrasing barlines characteristic of nineteenth-century hymnals, arguing that “[r]etention of the now archaic barline-convention would, I believe, cause much more confusion than illumination” [p. 343].  In heaven’s name why?  Does he expect the user of this volume to be too dense to understand such a basic practice?  (Omitting these extra barlines substantially simplifies the computer-setting (a subject of a prior post), of course, but that’s no justification.)

Similarly, preserving more recent notation practice, in some instances Cockrell makes minute modifications to rests and repeat signs “to accommodate all rhythmic contingencies” [p. 349].  See the adjustment here to the last bar of each strain:

SOURCE:  detail of scan of p. 5 of Ryan’s Mammoth Collection  as available at violinsheetmusic.org

SOURCE:  detail of scan of Cockrell edition, p. 19.  (I was surprised to see no comment in the critical notes to indicate that many sources give the first sixteenth-note of b. 4 a tone higher, but as Ryan served as his sole source for this item, I guess there was no obligation to note this oddity.  Curiously, though, Cockrell's note does not record that he has omitted Ryan's D.C. indication )

In the fiddle tune “Money Musk,” Cockrell imposes repeats in order to make it conform with “conventions observed in the fiddle tune tradition” to yield a repeating AABBAABB... pattern.  By relying on one source only, he can’t discuss whether other fiddle tunebooks have these repeats.

In his efforts to track down all of the music referenced by Wilder, he only once fails to locate anything—“The Red Heifer”—and his account of it is consequently one of the most interesting in the volume:

SOURCE:  cropped scan of Cockrell, p. 354.

Nonetheless, in other instances I had my doubts that he had settled on the right version of the tune.  His source selected for “The Girl I Left Behind Me” gives the tune more or less as I know it, but it doesn't match the scansion of the lyrics that Wilder quotes, which made me suspect that she had a different melody in mind.  (“Let the toast pass” is a similar situation.) The fiddle tune “The Devil’s Dream” is a stand-in for one Wilder more than once refers to as “Devil’s Hornpipe,” which according to Cockrell is otherwise undocumented.  He sagely notes “it is not uncommon for autonomous tunes, especially ones with local dissemination, to escape collection.”  I am not surprised that the vernacular fiddle-tunes seem to have the most slippery textual problems in this volume.

I shouldn’t be complaining.  Cockrell set himself a Herculean task:  locating and evaluating the disparate sources of Wilder’s musical autobiography, starting essentially from scratch.  Even if he didn’t fulfill this in the way I might want it, he nonetheless fulfilled the task very well.