Critical and Historical Essays by Edward MacDowell (famous ebook reader .TXT) 📕

and further away from expressing the actual thing, became words, and words were inadequate to express and cause fear. In that vague groping for sound symbols which would cause and express fear far better than mere words, we have the beginning of what is gradually to develop into music.

We all know that savage nations accompany their dances by striking one object with another, sometimes by a clanking of stones, the pounding of wood, or perhaps the clashing of stone spearheads against wooden shields (a custom which extended until the time when shields and spears were discarded), meaning thus to express something that words cannot. This meaning changed naturally from its original one of being the simple expression of fear to that of welcoming a chieftain; and, if one wishes to push the theory to excess, we may still see a shadowy reminiscence of it in the manner in which the violinists of an orchestra applaud an honoured guest-perchance some famous virtuoso-at one of our symphony concerts by striking the backs of their violins with their bows.

To go back to the savages. While this clashing of one object against another could not be called the beginning of music, and while it could not be said to originate a musical instrument, it did, nevertheless, bring into existence music's greatest prop, rhythm, an ally without which music would seem to be impossible. It is hardly necessary to go into this point in detail. Suffice it to say that the sense of rhythm is highly developed even among those savage tribes which stand the lowest in the scale of civilization to-day, for instance, the Andaman Islanders, of whom I shall speak later; the same may be said of the Tierra del Fuegians and the now extinct aborigines of Tasmania; it is the same with the Semangs of the Malay Peninsula, the Ajitas of the Philippines, and the savages inhabiting the interior of Borneo.

As I have said, this more or less rhythmic clanking of stones together, the striking of wooden paddles against the side of a canoe, or the clashing of stone spearheads against wooden shields, could not constitute the first musical instrument. But when some savage first struck a hollow tree and found that it gave forth a sound peculiar to itself, when he found a hollow log and filled up the open ends, first with wood, and then-possibly getting the idea from his hide-covered shield-stretched skins across the two open ends, then he had completed the first musical instrument known to man, namely, the drum. And such as it was then, so is it now, with but few modifications.

Up to this point it is reasonable to assume that primeval man looked upon the world purely subjectively. He considered himself merely a unit in the world, and felt on a plane with the other creatures inhabiting it. But from the moment he had invented the first musical instrument, the drum, he had created something outside of nature, a voice that to himself and to all other living creatures was intangible, an idol that spoke when it was touched, something that he could call into life, something that shared the supernatural in common with the elements. A God had come to live with man, and thus was unfolded the first leaf in that noble tree of life which we call religion. Man now began to feel himself something apart from the world, and to look at it objectively instead of subjectively.

To treat primitive mankind as a type, to put it under one head, to make one theorem cover all mankind, as it were, seems almost an unwarranted boldness. But I think it is warranted when we consider that, aside from language, music is the very first sign of the dawn of civilization. There is even the most convincingly direct testimony in its favour. For instance:

In the Bay of Bengal, about six hundred miles from the Hoogly mouth of the Ganges, lie the Andaman Islands. The savages inhabiting these islands have the unenviable reputation of being, in common with several other tribes, the nearest approach to primeval man in existence. These islands and their inhabitants have been known and feared since time immemorial; our old friend Sinbad the Sailor, of "Arabian Nights" fame, undoubtedly touched there on one of his voyages. These savages have no religion whatever, except the vaguest superstition, in other words, fear, and they have no musical instruments of any kind. They have reached only the rhythm stage, and accompany such dances as they have by clapping their hands or by stamping on the ground. Let us now look to Patagonia, some thousands of miles distant. The Tierra del Fuegians have precisely the same characteristics, no religion, and no musical instruments of any kind. Retracing our steps to the Antipodes we find among the Weddahs or "wild hunters" of Ceylon exactly the same state of things. The same description applies without distinction equally well to the natives in the interior of Borneo, to the Semangs of the Malay Peninsula, and to the now extinct aborigines of Tasmania. According to Virchow their dance is demon worship of a purely anthropomorphic character; no musical instrument of any kind was known to them. Even the simple expression of emotions by the voice, which we have seen is its most primitive medium, has not been replaced to any extent among these races since their discovery of speech, for the Tierra del Fuegians, Andamans, and Weddahs have but one sound to represent emotion, namely, a cry to express joy; having no other means for the expression of sorrow, they paint themselves when mourning.

It is granted that all this, in itself, is not conclusive; but it will be found that no matter in what wilderness one may hear of a savage beating a drum, there also will be a well-defined religion.

Proofs of the theory that the drum antedates all other musical instruments are to be found on every hand. For wherever in the anthropological history of the world we hear of the trumpet, horn, flute, or other instrument of the pipe species, it will be found that the drum and its derivatives were already well known. The same may be said of the lyre species of instrument, the forerunner of our guitar (kithara), tebuni or Egyptian harp, and generally all stringed instruments, with this difference, namely, that wherever the lyre species was known, both pipe and drum had preceded it. We never find the lyre without the drum, or the pipe without the drum; neither do we find the lyre and the drum without the pipe. On the other hand, we often find the drum alone, or the drum and pipe without the lyre. This certainly proves the antiquity of the drum and its derivatives.

I have spoken of the purely rhythmical nature of the pre-drum period, and pointed out, in contrast, the musical quality of the drum. This may seem somewhat strange, accustomed as we are to think of the drum as a purely rhythmical instrument. The sounds given out by it seem at best vague in tone and more or less uniform in quality. We forget that all instruments of percussion, as they are called, are direct descendants of the drum. The bells that hang in our church towers are but modifications of the drum; for what is a bell but a metal drum with one end left open and the drum stick hung inside?

Strange to say, as showing the marvellous potency of primeval instincts, bells placed in church towers were supposed to have much of the supernatural power that the savage in his wilderness ascribed to the drum. We all know something of the bell legends of the Middle Ages, how the tolling of a bell was supposed to clear the air of the plague, to calm the storm, and to shed a blessing on all who heard it. And this superstition was to a certain extent ratified by the religious ceremonies attending the casting of church bells and the inscriptions moulded in them. For instance, the mid-day bell of Strasburg, taken down during the French Revolution, bore the motto

"I am the voice of life."

Another one in Strasburg:

"I ring out the bad, ring in the good."

Others read

"My voice on high dispels the storm."

"I am called Ave Maria
I drive away storms."

"I who call to thee am the Rose of the World and am called
Ave Maria."

The Egyptian sistrum, which in Roman times played an important rôle in the worship of Isis, was shaped somewhat like a tennis racquet, with four wire strings on which rattles were strung. The sound of it must have been akin to that of our modern tambourine, and it served much the same purpose as the primitive drum, namely, to drive away Typhon or Set, the god of evil. Dead kings were called "Osiris" when placed in their tombs, and sistri put with them in order to drive away Set.

Beside bells and rattles we must include all instruments of the tambourine and gong species in the drum category. While there are many different forms of the same instrument, there are evidences of their all having at some time served the same purpose, even down to that strange instrument about which Du Chaillu tells us in his "Equatorial Africa", a bell of leopard skin, with a clapper of fur, which was rung by the wizard doctor when entering a hut where someone was ill or dying. The leopard skin and fur clapper seem to have been devised to make no noise, so as not to anger the demon that was to be cast out. This reminds us strangely of the custom of ringing a bell as the priest goes to administer the last rites.

It is said that first impressions are the strongest and most lasting; certain it is that humanity, through all its social and racial evolutions, has retained remnants of certain primitive ideas to the present day. The army death reveille, the minute gun, the tolling of bells for the dead, the tocsin, etc., all have their roots in the attributes assigned to the primitive drum; for, as I have already pointed out, the more civilized a people becomes, the more the word-symbols degenerate. It is this continual drifting away of the word-symbols from the natural sounds which are occasioned by emotions that creates the necessity for auxiliary means of expression, and thus gives us instrumental music.

Since the advent of the drum a great stride toward civilization had been made. Mankind no longer lived in caves but built huts and even temples, and the conditions under which he lived must have been similar to those of the natives of Central Africa before travellers opened up the Dark Continent to the caravan of the European trader. If we look up the subject in the narratives of Livingstone or Stanley we find that these people lived in groups of coarsely-thatched huts, the village being almost invariably surrounded by a kind of stockade. Now this manner of living is identically the same as that of all savage tribes which have not passed beyond the drum state of civilization, namely, a few huts huddled together and surrounded by a palisade of bamboo or cane. Since the pith would decompose in a short time, we should probably find that the wind, whirling across such a palisade of pipes-for that is what our bamboos would have turned to-would produce musical sounds, in fact, exactly the sounds that a large set of Pan's pipes would produce. For after all what we call Pan's pipes are simply pieces of bamboo