In the British museum there is a Pan’s pipe consisting of a double row of reeds bound together exactly opposite each other; a sort of double Pan’s Pipes. Each series consists of seven reed pipes, and while one series of pipes remains open, allowing the free passage of air through them, all the pipes of the second series have been closed at the lower end. Now, to stop a pipe at the bottom has the effect of raising its pitch an octave. It was evidently the intention that two of these pipes should be blown at once and when this is done through the whole series the following succession of tones is produced:
p23s1
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This is a five-toned or pentatonic scale, the last two tones being merely duplicates in octave of the first two. The scale of five tones, arranged in varying sequence, is a primitive form of scale. While not so primitive as some (scales of three or four tones, for instance), it is still much more so than the scales on which our modern art of music is based.
Another specimen of ancient Peruvian ‘Pan’s Pipes,’ at present in the New York Museum of Natural History, gives the following scale:
p23s2
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This is a scale of eight tones and bears some slight relation to the minor scale in use at the present day.
Among the Tahitians Captain Cook observed that the raising or lowering of the pitch of a single flute or pipe was accomplished by rolling up a leaf in tubular form, inserting this improvised tube into the bottom of the flute and pushing it in or drawing it out until the required pitch was obtained. Some such device as this quite probably suggested the obtaining of different tones from the same pipe. The rolled-up leaf itself was used as a pipe capable of giving forth a true musical tone.
One of the natives of the Sandwich Islands, on being questioned in regard to their primitive musical instruments, stripped a leaf from thetiplant and, rolling it up somewhat in the shape of an old-fashioned lamp-lighter, blew through it, producing a tone of pure reedlike quality. Emerson says: ‘This little rustic pipe,quickly improvised from the leaf that every Hawaiian garden supplies, would at once convert any skeptic to a belief in the pipes of the god Pan.’[6]
Among the inhabitants of New Guinea a flute or pipe is in use in which the tones are varied by means of a slide which is pushed into the tube or withdrawn in much the same manner as the rolled-up leaf mentioned by Captain Cook, but evidently on a much more extensive scale. This is in effect a primitive trombone.
Finally, flutes or pipes which are pierced with holes are found among many savage tribes, who have discovered that the effect of lengthening or shortening the tube could be obtained by boring holes in it and stopping them or unstopping them with the fingers. Simple as this may appear to us, it was a great discovery for the savage mind to make, and must have been the culmination of many groping attempts to attain this end extending through long ages.
On the most primitive instruments of this nature the finger holes were but two or three in number, but flutes or pipes are now found among nearly all savages capable of giving scales of from five to eight tones. Fétis figures and describes an instrument made from the horn of a stag, which was found in an ancient sepulchre, near Poitiers, France. This instrument, which is a sort of trumpet orflute-à-bec,[7]is pierced with three holes and gives a series of four diatonic tones. The lowest with all the holes stopped; the next higher with one finger raised, and so on. It is described as being made with great care and precision, the holes having been placed with an exactitude which would seem to indicate a considerable knowledge and appreciation of certain facts of acoustics.
In the sepulchre where this instrument was foundthere were arms and other implements made of stone. This musical instrument, therefore, almost surely dates from the later period of the stone age, which age preceded in point of time the age in which man discovered and made use of the metals. It is therefore prehistoric and undoubtedly of very great antiquity. In the New York Museum of Natural History there is a collection of ancient bone flutes from Peru. These flutes are pierced with finger holes and give various scales of four, five, and six tones. The four-toned scale, sounds entirely rational and is in accordance with our modern ideas of diatonic succession; also this five-toned scaleand this six-toned scale. But certain other scales given by these flutes appear to be more or less freakish in character and consist of a somewhat hit-or-miss collection of tones, indicating either a very crude musical sense among the ancient Peruvians, or very little skill on the part of the makers of the flutes:
p25score1
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A ‘cane’ flute in the collection gives this scale:
p25score2
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Nose flutes are found at the present day among many tribes. These are made from a section of bamboo or other cane-like wood from which the pith has been removed. The top end is left closed by the joint and a hole pierced on the side very near the top. Finger holes from two to four in number are bored in the tube of the flute. In playing the flute is pressed firmly against the lips, taking care that the little hole near the top end is covered by one nostril. Music of an extempore kind is now produced by breathing into the instrument and covering and uncovering the finger holes in the usual manner; the length of the piece of music being determined by the breath of the performer. The following specimen of nose-flute music was collected by Miss Jennie Eisner in Hawaii:
p26score
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The development of these primitive wind instruments is usually ascribed to a slightly later period than that of the development of the first percussion instruments. The construction of wind instruments is considered to represent a slightly higher degree of mental development in man, and hence they are not regarded by ethnologists as being so primitive as the percussion instruments. Nevertheless Wallaschek insists that the first instruments to be developed were wind instruments, alleging in proof the discovery of some Egyptian flutes which he asserts antedate any other musical instruments of which we have any record. It is certainly true that the physical organism of man contains in itself the prototype of all wind instruments, i. e., the voice. But it is equally true that hand clapping and the stamping of the feet are also native to him, and these are undoubtedly the prototypes of all percussion instruments. The isolated fact of the discovery of these flutes is not of sufficient weight, to our mind, to justify the belief that wind instruments were developed anterior to percussion instruments.
As the appreciation of the fact of definite musical tones being obtainable on instruments took root and grew in the human mind, and especially as these tonesbegan to be arranged in definite series or scales, another instrument of a remarkable nature was developed. It was a percussion instrument, but one on which could be produced not only a tone having a definite pitch, but a whole series or scale of tones. Hence it was as capable of reproducing a melody as some of the primitive pipes or flutes. This was the xylophone. This instrument, having its far distant origin in the two sticks of wood which were struck together to produce a rhythmical noise by the most primitive savages, has been brought to its greatest perfection by the Africans and the Guatemalans. Its principle of construction is similar to that of the Pan’s Pipes; a series of sticks or bars of wood arranged according to their relative lengths; the longer giving forth the lower tones, and the tones growing higher in pitch as the sticks grow shorter. The series of sounding sticks of wood are in Africa usually fixed over a gourd, a series of gourds, or a drum-like instrument which acts as a sounding-board, thus giving the pieces of wood greater sonority. This instrument, as it is found among many of the African tribes, has a compass of from one to two octaves and gives approximately the tones of our usual diatonic scale. It aroused the admiration of Junod to such an extent that he refers to it as the ‘African piano,’ not an inapt name, by the way. Themarimbaof the Guatemalans, while not exactly a xylophone, is a percussion instrument which is capable of giving a scale of definite tones. According to Wallaschek ‘it consists of a number of gourds (as many as sixteen) covered with a flat piece of wood, beaten with a stick, and produces different tones according to the size of the gourd.’ The tone is said to resemble very much that of our modern piano.
The development of drums, such elementary wind instruments as have been noted, the xylophone, a suggestion of harmony and the rude idea of a scale, makeup the sum of the musical accomplishment of primitive man. It is true that the precursor of the stringed instruments is to be found in the hunting bow, and a few cases are found where this is used as a sort of one-stringed harp, the string being either struck with a stick or plucked with the fingers. Mention must also be made of the Africangoura, a sort of a primitive Æolian harp. It has but one string, and is similar in shape to the child’s small bow for shooting arrows. It has a quill affixed to one end in such a way that the string may be vibrated by blowing through the quill. The fingers are then lightly touched to the string, and a few faint harmonic-like sounds are produced. But, generally speaking, the development of stringed instruments is not to be looked for among savage peoples, it coincides with the rise of man from barbarism to some degree of civilization.
It is impossible to trace the progress of music in unbroken sequence from its primitive beginnings to its development as an art by civilized nations. The record is far too fragmentary. There are too many missing links, too many isolated and well-nigh inexplicable facts. Thus, among semi-civilized peoples like the Malays, the Bedouins, and the people of Africa, we find music of a comparatively high order and sophisticated nature. It is inconceivable that these people should have developed this music by their own initiative. The only reasonable explanation is that it has been acquired to a certain extent from educated travellers and explorers. In this process it has been unconsciously modified so that it usually reflects both elements—the barbaric and the civilized. The following melody, which is a song in use by the ‘medicine men’ of southeastern Africa for the exorcising or expelling of an evil spirit from a person supposed to be possessed by it, is a case in point:
p29s1
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While this melody has an undoubted barbaric character as a whole, it shows traces of civilized influence. It is quite definitely in the key of G, even though it contains no F-sharp, and the passages for chorus sound anything but barbaric. From the same district comes the following war song. While structurally, especially in regard to the use of the musical intervals, it exhibits considerable musical sophistication, the general effect is wild and primitive. This war song was in actual use in 1895.
p29s2
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Among many of the semi-civilized tribes of Africa harps are found to be in use, some having as many as sixteen strings. The oboe, an instrument of a much higher type than the primitive pipe, is also found. It is conjectured that the Africans derived the harp from ancient Egypt, as many of those in use at the present day much resemble in form certain harps which we find represented in ancient Egyptian sculptures and bas reliefs. As for the oboe, it was almost certainly introduced by Arabian traders.
Among several tribes, but particularly the Ashantees, is to be found a rude sort of stringed instrument which in construction is somewhat midway between a harp and a banjo, and has some of the characteristics of each. It is called asanko. It has eight strings, thelowest of which is tuned to middle ‘C’ and the highest an octave above. The intermediary strings fairly represent the tones of the usual diatonic scale. The origin of thesankois known to be Arabian, but its construction has undoubtedly undergone some modification in the hands of the Africans. It is capable of giving forth incipient harmony, and its negro players make frequent use of thirds, sixths and even chords of three tones (triads). Here are two specimens of music played upon thesanko, both collected and transcribed by T. E. Bowdich in Ashantee:
N.º 1.
N.º 1.
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N.º 2.
N.º 2.
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The first of these tunes is claimed by the natives of Ashantee to be their oldest traditional tune. It certainly seems to possess all the crudity of true primitive music. The second tune is far more highly and rationally organized and shows more decidedly the effect of external influence. Quite free from the possible modification of European imitation, however, are the following fragments, recently taken down on the phonograph by Sir Harry Johnston in Uganda. It is to be regretted that the notation is not more exact.[8]
p31s1N.º 1. Baganda Tribe.
N.º 1. Baganda Tribe.
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p31s2N.º 2. Masai.
N.º 2. Masai.
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p31s3N.º 3.
N.º 3.
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Algernon Rose has described a peculiar kind of xylophone which he saw in South Africa. It consists of a series of ten or more pieces of bamboo of different lengths. All are fastened tightly at one end to a board, leaving the other end free. This other end is plucked with the thumb or fingers, after the manner of a harp string. The pieces of bamboo being plucked in this manner, each gives forth a sound, and as they are of different lengths it is possible to produce a series of different sounds; a rudimentary musical scale. Rose refers to the instrument as a ‘clicker’ and finds it to be in use among the Kaffirs. T. E. Bowdich also mentions an instrument which seems to be, from his description, almost identical with the instrument described above. This he found to be in use in Ashantee before 1819. He gives the following air as having been played upon it:
p31s4
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This certainly sounds quite natural to civilized ears. Bowdich also mentions a one-stringed instrument called thebentwa, which seems to have been played much in the manner of a jew’s-harp. He says:
‘The Bentwa is a stick bent in the form of a bow, and across it is fastened a very thin piece of split cane which is held between the lips at one end and struckwith a small stick, while at the other it is occasionally stopped, or rather buffed by a thick one; on this they play only lively airs, and it owes its various sounds to the lips.’ He also gives this tune as having been played upon this instrument. Its resemblance to certain Irish jigs in 6/8 time is worthy of remark.
p32s1
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There also exists among one of the lesser known tribes (the Empoongua) an instrument having five strings, said to be made of the filaments of the palm tree. Bowdich describes this instrument as being made of pieces of bamboo, which being bound together form a species of sounding board over which the strings are stretched lengthwise and held up by means of bridges at the ends. He gives the following tune as having been played on this instrument:
p32s2
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While the study of some of the musical instruments of semi-civilized peoples is of ethnological interest the music itself is questionably so, inasmuch as it is more or less of a jumble of two elements—the barbaric and the civilized. Hence it is not of real significance in tracing the natural rise and evolution of the art. Much of the music of semi-barbarous peoples does not consist of what they have themselves developed during their rise from savagery, but consists more frequently of diluted, distorted and malappropriated bits of melody which have by devious routes reached them from civilization.
Of especial interest to Americans is the music of the North American Indians. It is difficult to characterize this music by a few general remarks, as there are, or rather were, over fifty different tribes, each of which had its own peculiar music. The whole mass of tunes presented many interesting varieties, both in structure and rhythm.
Music among the Indians did not occupy the place of an art. Song was not indulged in for the sake of giving pleasure, and music can hardly be said to have been developed among them in response to a love of melody for its own sake. There can be no doubt that among the Africans and other semi-barbarous peoples music, however rude, gives a genuine æsthetic pleasure, even though of a primitive sort. But among the Indians music was too closely bound up with ritual to have much of an independent existence as music. Song was the inevitable accompaniment of every important act or ceremony in tribal or individual life. Each prayer, incantation, tribal or individual ceremony had its own appropriate song, and it was considered unlawful to sing this particular song except in accompaniment of this particular prayer or ceremony. Certain songs having to do with ceremonies which occurred at certain seasons of the year could only be heard at these seasons. The song, as a song, had no existence apart from the ceremony. It is true that gambling songs, and songs of labor, such as corn-grinding songs, are to be found among many of the tribes, but these are apparently variations of the general rule, and that they were indulged in for the sake of æsthetic pleasure is very doubtful. Between certain tribes on the Pacific coast there were indeed singing contests, but it is learned on investigation that these contests were largely trials ofmemory, their object being to ascertain who could remember accurately the greatest number of songs.
In general it may be said that the melodies of the northern tribes, such as the ‘Iroquois,’ ‘Algonquin,’ or ‘Kwakiutl,’ are much ruder and present more rugged characteristics than those of the southern tribes, such as the ‘Zunis’ or ‘Navahoes.’ These southern Indian melodies are much more graceful. This difference is well shown by the two following melodies. The first is from Dakota; the second from New Mexico:
p34s1N.º 1. Dacotah.
N.º 1. Dacotah.
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p34s2N.º 2. Hopi.
N.º 2. Hopi.
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A peculiarity of the Dakota melody is the downward leap of a fourth to be seen in the second measure. The use of the interval of the fourth as a prominent melodic interval is quite a general characteristic of Indian music, and is noticeable in the music of many different tribes. The following Scalp Dance from Minnesota illustrates this:
p34s3
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Again, it may be said that the larger number of Indian tunes have a falling melodic inflection. True to the most primitive characteristic of savage music, that of beginning on a high tone and descending gradually to the bottom of the voice, the melodic course of the great majority of Indian tunes is ever downward. It is not an unusual thing for an Indian tune to end on a tone an octave and a half lower than that on which it began. The following dance song, also from Minnesota, illustrates this:
p35score
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Among the Indians the drum is naturally the instrument most frequently in use. There are but few songs or ceremonies in which it does not play a vital part. It is almost always used to accompany a singer, apparently to mark the time; but curiously enough the rhythm of the drum is sometimes at variance with the rhythm of the song. The rhythmic values of the vocal melody, on the one hand, and the different rhythm of its drum accompaniment, on the other, are so persistently independent that the effect is very evidently intentional. Rattles are sometimes used instead of the drum, as is the case in the Snake Dances of the Hopis already referred to.
The only other musical instrument deserving the name which is in widespread use is the so-called flute. This flute, pierced with six holes and blown through the end (not across the side) is used as a courting or love-making instrument on which to serenade the loved one. The fragments of melody which are played uponit are largely extempore and are understood by the Indian maiden as a declaration of love. The following is a sample of one of these flute love-calls:
p36s1
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With the exception of the flute and its love-calls, instrumental music can be said not to exist among the Indians. With them music is almost entirely song. And, as the most important element of their songs is not primarily their strictly musical value, this paucity of their instrumental music is only what might be expected. It is interesting to note, however, that practically in the only case in which music occurs divorced from ritual in Indian life, it appears as an expression of the love emotion. This is significant when considered in connection with Darwin’s theory of the origin of music cited above.
Even though the music of the Indians is almost entirely a by-product of ritual it would be wrong to conclude thatas musicit is lacking in character. While many of their ritualistic songs are merely a sort of recitative in which the melody is much distorted and drawn out to accommodate the words, others are quite perfect in their form and general melodic organization, and of a truly distinctive and forceful character; as, for instance, the following ‘Song of the Wolf,’ which was collected by Dr. Boas among the Kwakiutl tribe in the northwest:
p36s2Song of the Wolf.
Song of the Wolf.
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Nothing like a scientific study of Indian music was attempted until 1880. In that year Theodore Baker lived a while on the Seneca reservation, in the state of New York, and collected and studied such Indian melodies as he could there obtain. The results of his studies were embodied in a pamphlet and published under the title,Über die Musik der nordamerikanischen Wilden. This little book first drew the attention of ethnologists and others to the hitherto unsuspected existence of a large and important native musical culture among the Indians. Before 1880 investigators of the Indian and his native culture had entirely ignored his music, considering it to be mere barbaric noise not worthy of attention. Even Schoolcraft, in his great work published in 1854, said: ‘Indian music is very simple. It consists of about four notes.’ Since the publication of Baker’s essay, however, the subject has not lacked investigators. The application by Prof. Fewkes, of Harvard University, of the phonograph to the accurate recording of Indian melody has been used with brilliant success by investigators. Through the efforts of such workers as Alice C. Fletcher, Frederick R. Burton, Franz Boaz, James Mooney, Natalie Curtis, Frances Densmore, and others, thousands of Indian songs of many different kinds have been collected, written down, and published, forming a library of American primitive music of great completeness and inestimable value to students of the subject.
In collecting and studying the music of primitive peoples great difficulty is experienced in obtaining trustworthy data. Almost all the savage and semi-barbarous peoples of the world at the present day have been in contact more or less with civilized man for so long that they have acquired by imitation many of hismanners, customs, and ideas. Thus the savage’s original development has been overlaid as it were with a varnish of culture, which is foreign, not native, to him. The first civilized men to come in contact with a savage tribe have not as a rule been intent upon observing their manners and customs nor upon recording their primitive music or folk-lore. These first men have usually come as discoverers and as conquerors. They have been followed by missionaries, who in their zeal to perpetuate the doctrines of Christianity have been ever anxious to divert the minds of the people from their ancient traditions, by substituting for them stories from Bible history. Their ancient songs and barbarous-sounding incantations, however interesting to the ethnologist, have been in most cases tabooed by the missionaries as impious, who substituted for them the hymns of the church. This thing has happened in Australia, New Zealand, Polynesia, Africa, and particularly in America, the Indian tribes having been so inoculated with musical ideas, hymns, and scraps of folk song, that it is frequently only with great difficulty that the character of their own primitive music can be determined.
A collection of the music of the Hopi tribe, who dwell in seven naturally fortified hill towns in the desert of Arizona, reveals to a large extent Spanish influence. Many of their melodies have the grace and movement of Spanish dances. This is quite explicable, however, when it is remembered that the Spanish held dominion over these towns from 1580 to 1680. Spanish influence is also apparent in the music of the aboriginal inhabitants of the Philippine Islands, and in the traditional music of the Mexicans and Peruvians. Brasseur de Bourbourg has translated into French from the Quinche, the former Mayan tongue, an ancient manuscript called ‘Rabinal-Achi.’ It is an immense dramatic ballet accompanied by music and danced and acted byhundreds of performers. But when we come to examine this music it is only to find that it has an unmistakably Spanish character.
From the fascinating histories of Francis Parkman it is plainly seen with what zeal the early Jesuit missionaries strove to Christianize the Canadian tribes of Indians. At the present day it is not an unusual thing to find turns of melody and even whole tunes which resemble to a large extent certain hymns of the Catholic Church. Frederick R. Burton, who has investigated the Ojibways’ music, says that, while on one of his trips in the vicinity of Lake Huron, he fell in with a particularly isolated tribe of these Indians. He asked them to sing one of theiroldchoruses. The Indians complied and—sang a garbled version of ‘Old Hundred.’
The innate love of music among the African blacks has been remarked. Their imitative powers are likewise well known. We are told by Theophilus Hahn of an instance in which not only the music but the words of certain Dutch hymns, the latter being entirely unintelligible to the negroes, were remembered and repeated almost exactly, after being heard but once by them. Noirot,[9]after calling attention to the great resemblance existing between certain African airs and English jig tunes, or French vaudeville songs, says: ‘It is necessary, however, to make an exception of those slow and monotonous phrases which are sung by the young women to accompany dancing, and of the airs played on the Bambara flute. In these we again perceive the savage aspect of this music; the chant inspired by the patriarchal life of the blacks.’ A specimen of one of these airs is here given:
p39score
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The first collectors of the music of the various savage tribes naturally were obliged to write it down in ordinary musical notation. But savages in their primitive melodies, like certain animals in their quasi-musical cries, continually use intervals of less than a semi-tone. In writing down these primitive melodies in our notation it has been necessary to disregard these small intervals and to treat them as accidental happenings, a mere out-of-tuneness, as it were. The note written down has always been assumed to represent the tone which the primitive singer was trying unsuccessfully to produce. But instances of these variations from the tones of the orthodox chromatic scale finally became so numerous as to give rise to the belief that savages consciously made use of quarter tones in their songs. This belief has had many learned and eloquent defenders, among whom may be mentioned James A. Davies[10]and Benjamin Ives Gilman.[11]The truth of this theory is, however, very doubtful. The conscious use of the quarter tones or intervals smaller than those in use in European music would indicate a much more refined perception of tones and their relations, a much more delicate musical ear, than is possessed by civilized Europeans. And this is hardly to be reasonably expected of savages. Moreover, during recent years the writer has examined some hundreds of Indian songs as recorded by the phonograph. Many repetitions of single songs have been examined by him. As a general rule the repetitions fail to agree in length, rhythm, or accuracy of intonation. Frequently they agree only in general contour. Any single tone is liable to vary up or down at least a quarter of a tone, and in some cases the variation is as much as a full tone. Now if the Indians consciously use quarter tones in their songs, one would expect to find a regular recurrence of these small intervals at the same place in each subsequent repetition of the song. But as such is very far from being the case, one is led to conclude that while these fractional intervals do really occur, their occurrence is much more the result of accident than of conscious intention. These conclusions in regard to North American Indian music apply, we believe, to the music of all savages.
The characteristics of that which is primitive are undoubted strength, directness of expression, and consequent effectiveness, but this elemental strength is coupled with crudity, inaccuracy, and an apparent lawlessness or impatience of restraint. No matter how charming, how effective, or how interesting many of these strains of primitive music may seem to us from an ethnological point of view, it is apparent that themindof man has not yet grasped and moulded this tonal material. Primitive music does not show the effect of thought. It is merely the wild and wayward expression of emotion.
It was when the rudimentary successions of tones known to primitive man were gathered up and scientifically arranged in definite and unalterable scales that our modern art of music began. And at this point our survey of primitive music properly ends.
H. F. G.
p41scoreSpecimen of Andamanese Music.NotedbyM. V. Portman.
Specimen of Andamanese Music.NotedbyM. V. Portman.
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D'ót ógar lera loto cháli beoD'ót ógar lera loto cháli beoD'ót ógar lera loto cháli beo.Dó ngól áka teggi leb dáka jad ála ngáka yabng-oD'ót ógar lera, loto cháli beoD'ót ógar lera loto cháli beo.Pukuta Clapping etc.
D'ót ógar lera loto cháli beoD'ót ógar lera loto cháli beoD'ót ógar lera loto cháli beo.Dó ngól áka teggi leb dáka jad ála ngáka yabng-oD'ót ógar lera, loto cháli beoD'ót ógar lera loto cháli beo.Pukuta Clapping etc.
D'ót ógar lera loto cháli beoD'ót ógar lera loto cháli beoD'ót ógar lera loto cháli beo.
Dó ngól áka teggi leb dáka jad ála ngáka yabng-oD'ót ógar lera, loto cháli beoD'ót ógar lera loto cháli beo.
Pukuta Clapping etc.