African-American Organ Literature: A Selective Overview

Mickey Thomas Terry, a native of Greenville, North Carolina, holds degrees from East Carolina University in Greenville, and a Ph.D. in Late Medieval and Early Modern European History from Georgetown University in Washington, DC. Dr. Terry's principal organ teachers have been Clarence Watters, Charles Callahan, and Ronald Stolk (Improvisation). He is currently the organist and minister of music of St. Rita's Catholic Church in Alexandria, Virginia. Dr. Terry has concertized throughout the United States and has been broadcast several times on Pipedreams. Dr. Terry has recently been a featured artist at Washington's John F. Kennedy Center for the Performing Arts and organ recitalist at the Piccolo-Spoleto Music Festival in Charleston, South Carolina. In July, 1996, he presented a lecture-recital in St. Paul's Chapel at Columbia University as part of the African-American Organ Music workshop of the AGO National Convention in New York. He will be a featured recitalist at the 1998 AGO national convention in Denver. Dr. Terry has taught on the faculty of Georgetown University and has written several articles for both The American Organist Magazine and The Diapason. He serves on the Advisory board for the ECS/AGO African-American Organ Music Series published by E.C. Schirmer Music Company of Boston. Dr. Terry appears on the Albany Records label compact disc George Walker--A Portrait, playing the organ works of Pulitzer Prize-winning composer George Walker.

In a previous article, "African-American Organ Literature--A Selective Overview,"  seven composers and their works were featured (The Diapason, April, 1996, pp. 14-17). They included George Walker, Noel Da Costa, David Hurd, Adolphus Hailstork, Thomas H. Kerr, William B. Cooper, and Mark Fax. Through a series of musical examples provided, it was shown that in addition to Negro spirituals and jazz, African-American organ literature is based on several diverse musical sources which include plain chant, German Protestant chorales, general Protestant hymnody, themes of African origin, and original composer themes.1

Also mentioned was the fact that several composers from this school are alumni of major musical institutions. A number of them have been recipients of prestigious composition prizes and academic fellowships.2 Among them is George Walker who, in April 1996, became the first black to receive the Pulitzer Prize for music. This award was for his composition Lilacs for Soprano and Orchestra, commissioned and premiered by the Boston Symphony.

Although attitudes towards black composers are gradually changing, the path of the African-American composer has not been an easy one, and it is still fraught with difficulty.3 Historically, racial bias and negative stereotyping have played a deleterious role in coloring perceptions of and attitudes towards African-American composers. In the U.S., such attitudes have long been documented. One of the earliest setof published writings which reflects this attitude is Thomas Jefferson's Notes on Virginia (c. 1784). In this work, the author relates his general perceptions regarding blacks.4 Added to the problem of historical perception was the existence of the now defunct Jim Crow (i.e., segregation) system which deterred blacks from being woven into the fabric of American society. The combination of both factors has greatly contributed to the current dearth of published musical materials from this school of composers. Furthermore, during the pre-integration era, the extant system of laws, racial codes, and negative perceptions prohibited African-Americans, in most cases from matriculating in traditionally white institutions of higher education. At that time, the academic pedigrees and scholastic achievements of blacks were given little or no regard.5 George Walker's experiences, as related to and documented by several newspaper and journal interviews, constitute a case in point.

Prior to receiving the distinction of being a Pulitzer Prize winner, Walker had the distinction of being the first black graduate of the Curtis Institute (Artist Diploma, 1945) and, subsequently, becoming the first black to receive a Doctoral degree from the Eastman School of Music (D.M.A. in Piano, 1956). At the time, this was really quite a notable accomplishment because many institutions including the prestigious Peabody Conservatory did not admit blacks for a long time.6 Although the achievements of Walker and others continued to be increasingly evident, many such institutions remained closed, nonetheless, to blacks; teaching posts in such institutions were simply out of the question.

Since winning the Pulitzer, Walker's interviews, such as that published in the Philadelphia Inquirer (Oct. 31, 1996), have occasionally indicated long-standing difficulties and disappointments experienced not only as a composer, but as a virtuoso pianist and teacher.7 Unfortunate as these experiences may have been, they are neither unique nor isolated; several black composers have shared similar misfortunes. One of the greatest misfortunes from that period to the present has been the absence of sufficient recognition for their contribution to the classical literature; part of this article's raison d'être is the writer's attempt to help alter that situation.

As mentioned in the previous article, it is not feasible to present a comprehensive survey in the scope of a single article; as such, the writer has, once again, provided a select sampling of talents who have made substantive and qualitative contributions to the literature for the instrument. The various cited examples are intended to demonstrate not only a diversity of composition styles, but thematic influences which may be found among this body of music. For the purposes of this article, the organ compositions cited are stylistically divided into two general categories: neo-classical and symphonic. Among the neo-classical works cited are compositions by Ulysses Kay, Roger Dickerson, and Charles Coleman. The more symphonically conceived works are represented by Olly Wilson, William Grant Still, Eugene W. Hancock, Charlene Moore Cooper, Mark A. Miller, and Jeffrey Mumford. The neo-classical works are presented first, followed by the symphonic compositions.

ULYSSES KAY (1917-1995) received a B.M. degree from the University of Arizona. Kay also studied with Howard Hanson at the Eastman School of Music (M.M. in Composition) and with Paul Hindemith both at the Berkshire Music Center (1941) and Yale University. He also studied with Otto Luening at Columbia University. Kay served as visiting professor at both Boston University and the University of Los Angeles (UCLA). From 1968, he served as Professor of Music at Herbert H. Lehman College (CUNY) until his retirement in 1988. While there, he was appointed as Distinguished Professor (1972). Kay was the recipient of several prestigious awards and fellowships. Twice, he won the Prix de Rome as well as winning the Gershwin Memorial Award (1947). Among the fellowships awarded were: Ditson (1946), Rosenwald (1947), Fulbright (1950), and Guggenheim (1964). In addition to organ works, Kay wrote two operas as well as music for chorus, orchestra, ballet, chamber ensemble, and piano. Commissioned and premiered by Marilyn Mason, Kay's Suite No. 1 for Organ (1958) exhibits the influence of  neo-classicism. For the purposes of this article, excerpts from the second and last movements of this work are cited. (See Examples 1 and 2.)

Organ Compositions (Published Scores):

Two Meditations for Organ (H.W. Gray, 1951) [out-of-print]

Suite No. 1 for Organ [Prelude, Pastorale, Finale (1958)] (Carl Fischer Facsimile Edition, 1986)

ROGER DICKERSON (b. 1934) received his B.A. (Music Education) Degree from Dillard University in New Orleans and M.M. Degree (Composition) from Indiana University. He received a Fulbright to study at the Akademie für Musik und Darstellende Kunst in Vienna (1959-62). Dickerson was also the recipient of a John Hay Whitney Fellowship and received the Louis Armstrong Award (1981). In 1975, he founded the Creative Artists Alliance. He also received an honorary doctorate from the People's Republic of China.  In 1978, he was the subject of a public television documentary film "New Orleans Concerto." Currently, Dickerson serves as Music Coordinator and Choir Director at Southern University as well as Lecturer in Music at Dillard University in New Orleans. He has written for piano, voice, chorus, orchestra, band, and chamber ensemble. The following composition is, at the time of this article's completion, his only contribution for solo organ. Conceived in a neo-classical idiom, it is based on a German Protestant Chorale Das neugeborne Kindelein ("The Newborn Little Child"). (See Example 3.)

Organ Compositions (Published Scores):

Chorale Prelude: Das neugeborne Kindelein (1956) [E.C. Schirmer Music Co., 1996]

CHARLES D. COLEMAN (1926-1991) was a native of Detroit. He received his B.M. and M.M. Degrees from Wayne State University in Detroit. Among his teachers were Virgil Fox, Mildred Clumas, and Robert Cato. In 1955, Mr. Coleman founded the Charles Coleman House of Music, formerly known as Northwestern School of Music, Dance, and Drama. In addition to teaching in the Detroit Public Schools, he served as Director of Music for Tabernacle Baptist Church in Detroit. Coleman was also an Associate of the American Guild of Organists (AAGO). His compositions include works written essentially for chorus, organ, and piano. Conceived in a neo-classical idiom, the sonata is dedicated to Dr. Eugene W. Hancock. The Passacaglia constitutes the sonata's first movement. (See Example 4.)

Organ Compositions (Published Scores):

Impromptu for Pedals Alone (1961; Northwestern School of Music Press, 1977) [out-of-print]

Sonata No. 1 [Passacaglia, Adagio, Allegro]8 (Northwestern School of Music Press, 1979) [out-of-print]

OLLY WILSON (b. 1937) received a B.M. Degree from Washington University (St. Louis), an M.M. Degree from the University of Illinois (Urbana), and a Ph.D. from the University of Iowa. In addition to being a recipient of a Fulbright Fellowship (1971 and 1977) and a Guggenheim (1972),Wilson was the recipient of a First Prize in the International Electronic Music Competition (1968) and the Dartmouth Arts Council Prize (1968).  In 1974, he received an award for outstanding achievement in music composition from the American Academy of Arts and Letters and the National Institute of Arts and Letters. Among his academic positions, he has served on the faculties of Florida A & M University and Oberlin Conservatory.  He is currently Music Department chair at the University of California at Berkeley. Wilson has written for various musical media including: organ, piano, voice, chorus, chamber ensemble, and orchestra. Commissioned for the 1979 Hartt College of Music International Contemporary Organ Music Festival, Expansions was premiered by Donald Sutherland. (See Example 5.)

Organ Compositions (Published Scores):

Expansions (1979)

Moe Fragments (1987)

WILLIAM GRANT STILL (1895-

1979) During his lifetime, he was frequently referred to as the "Dean" of African-American Composers. He studied at Wilberforce University (Ohio) and at Oberlin Conservatory. Still also studied privately with George Chadwick and Edgar Varèse. He was the recipient of many honors and fellowships, including a Guggenheim (1933).  Among his distinctions, William Grant Still was the first black to compose a symphony, to conduct a major U.S. symphony, and to have a composition performed by a major U.S. symphony.  He wrote for almost every musical medium including piano, voice, chorus, chamber music, opera, ballet, and orchestra.  Reverie is one of two original organ compositions written by the composer.  It was commissioned by the Long Beach, Los Angeles, and Pasadena & Valley Districts of the AGO in celebration of the 1962 American Guild of Organists National Convention. (See Example 6.)

Organ Compositions (Published Scores):

Reverie [AGO Prelude Book (published by Los Angeles area American Guild of Organists chapters, 1962)]

Elegy (Avant Music Co., 1963)

EUGENE W. HANCOCK (1929-1994) was a native of Detroit, as was his friend and colleague Charles Coleman. Hancock received a B.M. Degree from the University of Detroit, a M.M. Degree from the University of Michigan [Ann Arbor], and a Doctorate of Sacred Music from the School of Sacred Music at Union Theological Seminary in New York. Among his organ teachers were Marilyn Mason, Vernon deTar, and Alec Wyton. Hancock studied composition with Seth Bingham. He served as Assistant Organist/Choirmaster of the Cathedral of St. John the Divine (1963-66), and later as Organist/Choirmaster of St. Philip's Episcopal Church (1975-82) and of West End Presbyterian Church (1982-90) in New York. In 1970, Hancock was appointed as Professor of Music at Borough of Manhattan Community College (CUNY), a position he held until his death. Among his professional affiliations, Hancock was an Associate of the American Guild of Organists (AAGO). With several choral publications to his credit, he has contributed much to the genre of sacred music. In his recital work, Hancock had been particularly noted for performing and promoting the works of African-American organ composers. Fantasy is a virtuosic work written for and premiered by Herman D. Taylor in 1985 at the Black American Music Symposium held in Ann Arbor, Michigan. (See Example 7.)

Organ Compositions (Published Scores):

An Organ Book of Spirituals [Sometimes I Feel Like a Motherless Child; We are Climbing Jacob's Ladder; My Lord, What a Morning; Joshua fought the Battle of Jericho; Were You There When They Crucified My Lord; I'm Troubled; Fix Me, Jesus; Swing Low, Sweet Chariot; Go Tell It on the Mountain] (Lorenz Publishing, 1966) [out-of-print]

The Wrath of God (Selah Press, 1993)

(Unpublished Scores)

Suite in Three Movements for Organ, String Quartet, Oboe, Xylophone, and Bass Drum [Variation, Aria, Toccata] (1966)

Fantasy for Organ (1985)

CHARLENE MOORE COOPER (b. 1938) is a native of Baltimore. She received a B.M. Degree (Flute/Music Education) from Oberlin Conservatory. She is currently a Ph.D. candidate in Counseling Psychology at Catholic University in Washington, DC. Cooper has taught music in both the Baltimore and District of Columbia Public Schools. She has also taught liturgy courses at the Howard University School of Divinity. She is also Director for the Municipal Opera of Baltimore, the NAACP Community Choir (DC), the Best Friends Jazz Choir (DC Metro area), and Director of Music for John Wesley A.M.E. Zion Church in Washington. In addition to writing for the organ, Cooper has written for piano, voice, chorus, chamber ensemble, and orchestra. A Solitary Prayer was originally conceived as a musical tribute to the composer's deceased mother. (See Example 8.)

Organ Compositions (Published Scores)

A Joyful Noise for Trumpet and Organ (1993)

Alleluia (1995)

A Solitary Prayer (1995)

Festal Postlude (1995)

Christmas Morn for Oboe and Organ (1995)

Meditation (1996)

Gloria in Excelsis Deo (1997)

Joy in the Morning (1997)

Resurrection (1997)

JEFFREY MUMFORD (b. 1955) is a native of Washington, D.C. He received his B.A. Degree (Art/Painting) from the University of California at Irvine and his M.A. Degree (Composition) at the University of California at San Diego. Mumford has won First Prize in the Aspen Music Festival (1979) and the National Black Arts Festival-Atlanta Symphony Composition Competition (1994). Also the recipient of several prestigious commissions, he was awarded a commission by the National Symphony in commemoration of the 25th Anniversary of the Kennedy Center. In 1995, he was also the recipient of a Guggenheim in composition. Most recently, Mumford has been awarded a grant from Meet the Composer/Arts Endowment Commissioning Music/ USA to compose a piece for the CORE Ensemble. His compositions consist of music for voice, piano, chorus, solo instrument, chamber ensemble, and orchestra. Mumford's Fanfare for November, so far his only organ composition, was written to be the recessional music for own wedding ceremony in November, 1985. (See Example 9.)

Organ Compositions (Published Scores)

Fanfare for November (1985)

MARK A. MILLER (b. 1967), a native of Burlington, Vermont,  received a B.A. (Organ Performance/Composition) from Yale University and an M.M. (Organ Performance) from Juilliard.  In 1989, he won First Prize in the National Association of Negro Musicians National Organ Competition. He is currently Director of Music for the Drew University Theological School (Madison, NJ) and Director of Music for Chatham United Methodist Church (Chatham, NJ). Miller is also an organist for the Nightwatch Program at the Cathedral of St. John the Divine in New York City. In addition to organ music, he has written for voice, chorus, and handbells. Reverie constitutes the second movement of Miller's Verses. (See Example 10.)

Organ Compositions (Published Scores)

Fantasias for Pentecost (1983)

Jubilate (1984)

Toccata on the Mountain (1994

Verses: [Prelude and Fugue, Reverie, Toccata] (1996)

Epilogue

In Jefferson's Notes on Virginia, the author writes: "Whether they [blacks] will be equal to the composition of a more extensive run of melody, or of complicated harmony, is yet to be proved." Should one be in quest of proof today, it is necessary to look no further than the compositions represented in this and the previous article. Some of these composers have attained a certain measure of renown; others are less renown, but there are several unmentioned here who are also very fine, even if unknown but to a small handful of devoted supporters and disciples. Given the findings, it is rather safe to say that African-American classical organ music exists sufficiently both in quality and quantity. No longer is there need for queries and proof, but rather concerts and recitals, recordings and publication, and most of all, a fervent commitment by the performer.                      

Notes

                        1.                  Mickey Thomas Terry, "African-American Organ Literature, A Selective Overview," The Diapason (April, 1996): 14.

                        2.                  Mickey Thomas Terry, "African-American  Classical Organ Music: A Case of Neglect," The American Organist Magazine (March, 1997): 60n.

                        3.                  This reference provides information concerning the historical perspective of the black composer, Ibid: 56-61.

                        4.                  Therein, Jefferson briefly assesses the musical capabilities of blacks: "In music they are more generally gifted than the whites with accurate ears for tune and time, and they have been found capable of imagining a small catch. Whether they will be equal to the composition of a more extensive run of melody, or of complicated harmony, is yet to be proved." Thomas Jefferson, Notes on Virginia, ed. William Peden (New York: W.W. Norton and Co., 1982), 140.

                        5.                  Terry, "African-American Classical Organ Music," TAO, 59n.

                        6.                  The first black to be admitted to Peabody Conservatory was Paul Archibald Brent (1907-1997) of Baltimore. Brent, an honors graduate, received a teaching certificate in piano (1953). He subsequently received a B.M. Degree from Morgan State University in Baltimore. When interviewed, Anne Garside, Peabody's Information Director, provided the following information regarding the situation: "The director [conservatory] at the time was Reginald Stewart who very much wanted to abolish the color bar because not only had Peabody faculty been teaching African-American students for years under the table, [but] some of these black students were among the best musicians in the city . . . " The Baltimore Sun, Mar. 21, 1997, 5B.

                        7.                  Philadelphia Inquirer (Oct. 31, 1996), E6.

                        8.                  This sonata is comprised of three movements, none of which has been titled by the composer. The movements listed here are more or less described either by their form or tempo markings. In the case of the second movement, there is neither a title nor tempo marking indicated; consequently, the title indicated is provided by the writer to describe a suggested tempo.

Godwin Sadoh is currently writing his doctoral dissertation on the organ works of Fela Sowande at Louisiana State University.
An earlier version of this article was originally published in the February issue of "The Organ."

Nigeria has been blessed with very few, but seasoned organist-composers
since the arrival of Christianity around 1842. The schools and churches built
by the missionaries had a great impact on the emergence of the Nigerian
"organ school." The incentive to become professional organists and
composers was further propelled and inspired through the private lessons given
to talented Nigerian church musicians at an early age. All the musicians in
question had their formative periods at the mission schools, in church choirs,
and under organ playing apprenticeships.

The genealogy of Nigerian organist-composers is confined to
four generations from around the 1880s to the present. These are professional
organists trained at various schools of music in Great Britain and America.
Interestingly, each generation has produced only one musician: Thomas Ekundayo
Phillips (1884-1969), Fela Sowande (1905-1987), Ayo Bankole (1935-1976), and
Godwin Sadoh (1965-).

First Generation

Thomas Ekundayo Phillips is the pioneer and grandfather of the Nigerian school of
organist-composers, and he paved the way for the younger generations that were
to come after him. Born in 1884, he attended the Church Missionary Society
(CMS) Grammar School in Lagos. He received his first organ lessons from his
uncle, the Reverend Johnson, and at the age of eighteen he was appointed
organist of St. Paul's Anglican Church, Breadfruit, Lagos. Phillips served at
St. Paul's for nine years. In 1911, he proceeded to the Trinity College of
Music, London, to study piano, organ and violin. Thus, he became the second Nigerian
(after Rev. Robert Coker who studied in Germany in 1871) to study music at a
professional level. After returning from England in 1914, he was appointed
Organist and Master of the Music at Christ Church, now Cathedral Church of
Christ, Lagos (the headquarters of the Nigerian Anglican Communion). Phillips
held this position until his retirement in 1962--a total time span of
forty-eight years of outstanding accomplishments.

In 1964, Phillips was awarded an honorary Doctorate of Music
degree by the University of Nigeria, Nsukka, for his contribution to the
development of church music in Nigeria. One of Phillips' most important
achievements was his training of many prominent modern Nigerian composers such
as Fela Sowande and Ayo Bankole. These were some of the leading and prolific
composers in Africa, and they constitute the next generation of professionally
trained organists.1

Ekundayo Phillips wrote only two major works for organ solo:
Passacaglia on an African Folksong, and Variations on an African Folksong.
These pieces are based on his postulations in his book, Yoruba Music, a
treatise on the compositional style of early Nigerian church music. In the
book, Phillips demonstrated various techniques in traditional Nigerian musical
processes that could be utilized to create new forms of church music which
indigenes could easily assimilate.2 His compositional style is simple and
conservative.

Second Generation

Fela Sowande
represents the second generation of Nigerian organist-composers. He can be
regarded as the father of the Nigerian "organ school." It was he who
propelled the musical genre to an unprecedented height through his extensive
compositions and publications for the King of Instruments. Up to the time of
writing this essay, no one else has written such a great number of works for
organ in Nigeria. Interestingly, Sowande composed for other media such as
orchestra and voice, but his works for organ outnumbered the rest.
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Sowande was born at Lagos, in 1905, into a musical family.
His father, Emmanuel Sowande, was a minister of the Gospel and one of the
pioneers of church music in Nigeria. Sowande received his first lessons in
music from his father. Another influence on his early musical training was
Thomas Ekundayo Phillips. Under the tutelage of Phillips, as a chorister at the
Cathedral Church of Christ, Lagos, Sowande was exposed to European sacred music
and indigenous church music. He received private lessons in organ from Phillips
while singing in the Cathedral Choir. Sowande asserts that Phillips' organ
playing, the choir training, and the organ lessons he received had a major
impact on his aspiration of becoming an organist-composer.

At age 27, Sowande decided to become a civil engineer and
went to London to study in 1935. After six months, he changed his mind and
decided to study music. He played jazz in London nightclubs to support himself.
Sowande enrolled as an external candidate at the University of London and
received private lessons in organ from George Oldroyd and George Cunningham. He
became a Fellow of the Royal College of Organists with credit in 1943--the
highest British qualification for organ playing. He happens to be the first
Nigerian and perhaps the first African to receive the prestigious British FRCO
diploma. Sowande was awarded the Harding Prize for organ playing, the Limpus
Prize for theoretical work and the Read Prize for the highest aggregate marks
in the fellowship examination. Sowande also obtained the Bachelor of Music
degree from the University of London and became a Fellow of the Trinity College
of Music.

Sowande had a rounded musical experience in England. He was
a solo pianist in a performance of Gershwin's Rhapsody in Blue in 1936, and was
appointed organist and choir director at the West London Mission of the
Methodist Church (1945 to 1952). It was during this period that he began
composing for organ. The influence of his participation in and exposure to
church music during his formative years could be seen in the abundance of works
written for organ. His organ compositions at this time included Kyrie,
Obangiji, K'a Mura, Jesu Olugbala, Go Down Moses, Joshua Fit the Battle of
Jericho, and Yoruba Lament.3 

These pieces are based on borrowed themes from Nigeria's
Yoruba culture and African-American spirituals. Indig-enous songs are employed
in Sowande's music for three reasons: 1) as a symbol and mark of national
identity; 2) to classify the works under the umbrella of modern Nigerian art
music; and 3) to arouse the interest of Nigerian/African audiences in
performing, studying and analyzing the music. Apart from rhythm, the indigenous
songs are the elements of Nigerian culture most audible to the audiences and
performers. Hearing those songs enabled them to categorize the works as
Nigerian musical heritage.

During the war, Sowande enlisted with the Royal Air Force,
but was released at the request of the Ministry of Information to go to the
Colonial Film Unit as a Musical Adviser of the British Ministry of Information
in London. He was designated to provide background music for a series of
educational films geared towards Africa. Sowande also presented several
lectures titled West African Music and the Possibilities of its Development for
the BBC's Africa Service. He collected a substantial amount of indigenous
folksongs during this period. The songs were later to be employed in creating
large works such as African Suite and the Folk Symphony. The Folk Symphony was
commissioned by the Nigerian government in 1960 to mark the nation's
independence. Although the work was not accepted, the New York Philharmonic
Orchestra in Carnegie Hall eventually premiered it in 1962.

In 1944, Sowande was invited to conduct the BBC Symphony
Orchestra in the performance of his tone poem Africana, a work for orchestra
based on a Nigerian melody. In 1952, his African Suite for strings and a
selection of his original compositions for organ were recorded by the Decca
Records Company (London Records, U.S.) under the title "The Negro in
Sacred Idiom." Sowande received two outstanding positions on his return to
Nigeria in 1953. He was appointed as the Musical Director to the Nigerian
Broadcasting Corporation in Lagos and as honorary organist at the Cathedral
Church of Christ, Lagos.

Among his numerous awards are Member of the British Empire
(MBE) from Queen Elizabeth II for distinguished services in the cause of music
(1956); the Member of the Federal Republic of Nigeria (MFN) in 1956; the
Traditional Chieftaincy award, the "Bagbile of Lagos" in recognition
of his research in Yoruba folklore (1968); and an honorary doctorate from the
University of Ife (now Obafemi Awolowo University) in 1972. Sowande also
received partial grants from the Ford and Rockefeller Foundations.4

Sowande first came to the United States in 1957, playing
organ recitals sponsored by the U. S. Department of State. He also toured as a
guest conductor of symphony orchestras and as a guest lecturer. He later came
back to take up permanent residency in 1968. His teaching career included
tenures at the University of Ibadan in Nigeria, Howard University in
Washington, D.C., the University of Pittsburgh, and Kent State University,
Ohio. Sowande died on Friday, March 13, 1987, at a nursing home in Ravenna,
Ohio.

Sowande composed sixteen major works for organ:

K'a Mura, 1945 (Chappell, London)

Obangiji, 1955 (Chappell, London)

Kyrie, 1955 (Chappell, London)

Yoruba Lament, 1955 (Chappell,

London)

Jesu Olugbala, 1955 (Chappell,

London)

Joshua Fit de Battle of Jericho, 1955 (Chappell, London)

Go Down Moses, 1955 (Chappell,

London)

Oyigiyigi, 1958 (Ricordi, New York)

Gloria, 1958 (Ricordi, New York)

Prayer (Oba A Ba Ke), 1958 (Ricordi, New York)

Sacred Idioms of the Negro

Pastourelle

K'a mo Rokoso

Plainsong

Fantasia in D

Festival March

Sowande's sixteen pieces for organ are all based on Yoruba
Christian or folksongs from Nigeria, with the exception of Joshua Fit de Battle
of Jericho, Go Down Moses and Bury Me Eas' or Wis' (from the Sacred Idioms of
the Negro) which are based on African-American spirituals. The structures of
these pieces range from simple three-part forms to continuous development
types, fugues, and theme and variations. To create contrast in the music he
uses bicinium, tricinium, homophony, and contrapuntal textures between the
pedal and manuals. Sowande has a predilection for a continuous tonal shifting
within a work. He sometimes begins a piece in one key and ends in another, such
as Go Down Moses which begins in F and closes in D major. He uses a wide
variety of tonal resources ranging from diatonicism, pentatonality and
chromaticism. The pedal part is generally simple and sparse, but explores
extremes of range. Pedalpoints are used to tonicize specific tonal centers and
to create climax.

Third Generation

Ayo Bankole alone
represents the third generation of Nigerian organist-composers. A prolific
composer, Bankole had the makings of a genius. He had a special skill for
composition and a talent for presenting his material in an eclectic and
personal way that made him stand as a master composer and performer in his own
right. Bankole continued from where Fela Sowande left off, a generation before
him.

Ayo Bankole was born on May 17, 1935, at Jos, in the plateau
State of Nigeria. He belongs to the Yoruba ethnic group. Bankole spent the
first five years of his life with his father, the late Mr. Theophilus Abiodun
Bankole (M.B.E.), who was then organist and choirmaster at St. Luke's Church,
Jos. During those early years in Jos, Bankole began to show great promise for
music, since he was from a musical family. The composer's biography was
exclusively obtained from Afolabi Alaja-Browne's M.A. thesis.5

In 1941, Bankole came down to Lagos with his father and
began living with his grandfather, the late Mr. Akinje George, who exposed him
to various types of musical styles. In 1945, at the age of 10, Bankole went to
school at the Baptist Academy, Lagos. He played piano and through his activity
in organizing small groups to perform, he began one aspect of his life-long
contributions to music--choral conducting. Bankole was appointed as a clerical
officer at the Nigerian Broadcasting Corporation in 1954. During this period,
he came in contact with notable Nigerian musicians such as Dr. Thomas Ekundayo
Phillips and Professor Fela Sowande. Bankole had great admiration for Fela
Sowande, and a few years later he was to come under his influence both as
organist and composer.

Between 1954 and 1957, Bankole was already very active as
organist in Lagos churches. For instance, he was assistant organist at the
Cathedral Church of Christ, Lagos, under the leadership of late Ekundayo
Phillips. It was about 1956 when he began composing his first major work,
Sonata No. 2 (The Passion), for piano.

In August 1957, Bankole left Lagos on a Federal Government
Scholarship to study music at the Guildhall School of Music and Drama in
London. He was enrolled in the graduate program (GGSM), a three-year teacher's
diploma, and studied piano, composition, organ, harmony, and counterpoint. Some
of his teachers included Alan Brown (organ), Harold Dexter (organ), and Guy
Eldridge (composition). During his time at the Guildhall School of Music,
Bankole was exposed to a variety of musical styles. His works from this period
show the influence of these various styles. He experimented, progressing from
works that were tonally simple, to works in which he explored diverse
twentieth-century compositional devices as exemplified in the Three Yoruba
Songs for voice and piano (1959) and the Toccata and Fugue for organ (1960). In
spite of the intensity of the program at Guildhall, Bankole found time to sit
for and obtain a series of professional diplomas: Associate of the Royal
College of Music (piano), Licentiate of the Trinity College (piano), Licentiate
of the Royal Academy of Music (Teacher's Diploma), Associate of the Royal College
of Organists, and the Graduate of the Guildhall School of Music and Drama
(GGSM).

In addition to his activities as organist-composer, Bankole
was able to organize and train a special mixed choir, comprising fellow
students, which gave performances of his compositions, many of them in the
Yoruba language and musical idiom. Members of his choir and the audiences were
captivated by the Nigerian melodies and rhythms. This type of creative
procedure led to the synthesis of Yoruba and Western musical elements in his
works. Some of the works in this category are Sonata No. 1, Christmas (1958),
Cantata No. 1 in Yoruba, Baba Se wa l'Omo Rere (Father, make us good children)
(1959), Sonata No. 2, Passion (1959), and the variations Op. 10, No. 1 (1959),
based on a Yoruba folktune, Ise Oluwa. 

After spending four years at the Guildhall School of Music,
Bankole moved to Claire College, Cambridge University, London, where he
obtained his first degree, the Bachelor of Arts in Music, at the end of 1964.
While at Cambridge as an organ scholar (1961-64), Bankole obtained the
prestigious Fellowship of the Royal College of Organists (FRCO), thus becoming
the second and the last Nigerian to receive this British highest diploma in
organ playing.

During Bankole's stay in England, he wrote music that he
himself could perform. A tremendous amount of music was composed for piano and
organ. He also wrote some choral and orchestral works that are technically
oriented towards European performers. The works of this period include Sonata
No. 4, English Winter Birds for piano, Variations Liturgical (theme and nine
variations for piano), Three Toccatas for organ, Fugal Dance for piano, Second
Organ Symphonia (with drums, trumpets and trombones), and a number of choral
works such as Art Thou Come (1964), Little Jesus, Gentle Jesus (1964), Canon
for Christmas (1964), and Four Yoruba Songs (1964). 

After completing his bachelor's degree at Cambridge
University in 1964, Bankole received a Rockefeller Foundation Fellowship to
study ethnomusicology at the University of California, Los Angeles. Works
produced at UCLA include Ethnophony and Jona. Jona is a cantata in Yoruba for
mixed media comprising a narrator, singers, a dancer and an unusual combination
of musical instruments, including the Indian tambura.

In 1966, Ayo Bankole returned to Nigeria, and was appointed
to the post of Senior Producer in Music at the Nigerian Broadcasting
Corporation (N.B.C.). He remained in this position until 1969, when he was appointed
Lecturer in Music, School of African and Asian Studies, University of Lagos.
His job as a senior producer at the N.B.C. brought him into contact with
various Nigerian musical genres. This contact was to become useful to him both
creatively as well as in his development as a scholar. Two works were written
as a result of his experiences at this time--Fun mi Ni'beji (Give me twins),
parts 1 and 2 for unaccompanied chorus (1967), and the opera Night of Miracles
for chorus, soloists, and Nigerian instruments (1969).

While at the radio station, Bankole had a series of
programs, which he designed to educate the Nigerian public and to present
indigenous African music to the world at large. Some of his works were
performed and recorded under a project initiated by Fela Sowande and jointly
sponsored by the Federal Ministry of Information, Lagos, and the Nigerian
Broadcasting Corporation. Some of the works from this period are Ore Ofe (The
Grace) for unaccompanied chorus (1967) and Adura fun Alafia (Prayer for Peace)
for voice and piano (1969).

In 1969, he was appointed  Lecturer in Music at the University of Lagos, where he
continued his research into Nigerian indigenous music and presented scholarly
papers. From 1970 onwards, as a result of his research efforts, Bankole began
to employ more traditional materials in his compositions. A work which marks
the beginning of this phase is the Cantata No. 4, Festac, completed in 1974 and
scored for soloists, chorus, organ and orchestral accompaniment consisting of woodwinds,
brass, and some Nigerian traditional instruments. Ona Ara is scored for
soloists, chorus, organ, and Yoruba musical instruments.

Between 1971 and 1974, Bankole spent a lot of time on
special assignments, both within and outside Nigeria. For instance, he was
External Examiner to the University of Nigeria, Nsukka, in 1971. Between 1971
and 1972, he was Visiting Lecturer at Ohio State University. In 1973, he
received a Federal Government Commission to compose the anthem for the Second
All-African Games. Between July and August 1974, he was director of a music
seminar, organized by the Rivers State Center for Arts and Culture, and in
April 1974, he was Nigerian Composer-Elect to the Fifth Congress of Soviet
Composers, held in Moscow.

From 1974, Bankole began studying diverse musical practices
of the various ethnic groups in Nigeria. The result of these studies gave birth
to three major projects: 1) Dictionary of Musical Instruments of Nigeria; 2)
The Music of the Rivers' People of Nigeria; and 3) a special study of the Edo
musical instruments.

At the University of Lagos, Bankole combined the roles of
music educator, composer, performer and musicologist. As a music educator, he
was especially concerned with promoting the cause of music at the grassroots. He
achieved this by training young talents, teaching them to read music and also
giving voice and piano lessons. Furthermore, he organized and trained several
choral groups. He composed regularly for these groups and exposed them to
various indigenous and foreign musical works. Among the groups he founded and
trained were The Choir of Angels, comprising students from three secondary
schools in the Lagos area; The Lagos University Musical Society; The Nigerian
National Musico-Cultural Society; and The Choir of the Healing Cross.

Although Bankole contributed immensely to the development of
modern art music in Nigeria, he did not live long to witness the fruits of his
efforts. For on November 6, 1976, at the age of forty-one, Ayo Bankole and his
wife, Toro Bankole, were killed in very tragic circumstances. Today he is still
greatly admired by Nigerian musicians for his magnificent contributions to
Nigerian music as a composer, music teacher, musicologist, organist, pianist,
conductor, and choral director--an extremely gifted man who was not able to
develop his God-given gifts to full potential. Bankole composed five major
works for organ solo:

Toccata and Fugue (1960), published by the University of Ife
Press, Ile-Ife, 1978

Three Toccatas, published under Operation Music One, 1967

Fugue, published under Operation Music One, 1967

Organ Symphonia Nos. 1 & 2, for organ, drums, trumpet
and trombone, unpublished, 1961-64

Fantasia (1961-64), unpublished.

Fourth Generation

Godwin Sadoh
represents the fourth and present generation of Nigerian organist-composers.
Interestingly, like his predecessors, he is the only one in this category, and
his musical training, contribution, experience and expertise are eclectic and
extremely diverse. He is a Nigerian ethnomusicologist, African musicologist,
teacher, composer, pianist, scholar, organist/choir director and an ordained
minister of the Gospel.

Sadoh was born on March 28, 1965, at Lagos, Nigeria, to a
middle-class family. Unlike his predecessors, he was not fortunate to have musicians
in his family. The only musical exposure he had during childhood was the
rendition of folksongs by his late mother and older sisters. His mother
enrolled him in one of the local church choirs, St. Paul's Anglican Church,
Idi-Oro, Lagos, in 1979. It was at this choir that Sadoh was first introduced
to European church music. 

Sadoh attended Eko Boys' High School, Lagos, from 1977 to
1982, where he received private lessons in music theory and piano from Mr.
Ebenezer Omole, the school's music teacher. Omole quickly noticed Sadoh's
talents and interests in music and got him appointed as one of his assistants
in conducting and accompanying the school's choir at the piano. It was Omole
who prepared him for the theory examinations of the Associated Board of the
Royal Schools of Music, London. When Omole was transferred to another
institution, the school's principal and the teaching staff unanimously
appointed Sadoh to the position of organist and choir director of Eko Boys'
High School in 1981 at the age of sixteen. During his tenure, he coordinated
musical activities for the school and directed a Festival of Nine Lessons and
Carols in December, 1981.

In 1980, Sadoh joined the renowned Cathedral Church of
Christ Choir, Lagos, to sing tenor under the leadership of Mr. Obayomi Phillips
(son and successor of Thomas Ekundayo Phillips), who was then the organist and
master of the music. Worthy of mention is the fact that all the Nigerian
organist-composers passed through the Cathedral Church of Christ, Lagos, and
were directly or indirectly trained by Ekundayo Phillips. Obayomi Phillips, who
gave Sadoh private organ lessons, was trained by his father, Ekundayo Phillips.
Obayomi Phillips took keen interest in Sadoh's talents and dedication to
advance his skills and aptitudes in music. Phillips soon appointed Sadoh as the
assisting organist to accompany the choir practices on Tuesdays and Thursdays
and to play for the 7:15 am communion services on Sundays. Phillips also gave
Sadoh private lessons in piano, organ and general musicianship (aural skills),
and he prepared Sadoh for all the piano examinations of the Associated Board of
the Royal Schools of Music, London, from grade 3 through grade 7.
style="mso-spacerun: yes"> 

During his fourteen years at the Cathedral Church, Sadoh was
privileged to meet prominent Nigerian trained musicians such as Yinka Sowande,
substitute organist at Cathedral Church and brother of Fela Sowande; Mrs. Tolu
Obajimi, a graduate of the Guildhall School of Music, London, and music
teacher; Kehinde Okusanya, a concert pianist and Director of the Music
Department of Nigerian Broadcasting Corporation, Lagos; Professor Lazarus
Ekwueme, a Nigerian musicologist, singer, choral conductor, and Professor of
Music at the Department of Music, University of Lagos; Kayode Oni, a graduate
of Trinity College of Music, London, and one of the notable concert organists
in Lagos; and Christopher Oyesiku, a bass singer and choral conductor. Obayomi
Phillips gave Sadoh a personal scholarship from his own purse to study music at
the University of Ife (now Obafemi Awolowo University) from 1984 to 1988.
style="mso-spacerun: yes"> 

Between 1982 and 1984, Sadoh founded and directed several
choral groups in Lagos. He accompanied and directed most of the groups by
himself at rehearsals and concerts. It was during this period that Sadoh
discovered his gifts in composition. Among his creative works at this early
stage are Oluwa Gbo Adura Mi (Lord Hear My Prayer) for tenor and piano, Oluwa
mi (My Lord) for two voices and piano, Ale ti le (Night has Fallen) for
baritone and piano, Gbo Ohun Awon Angeli (Hear the Voices of Angels) for SATB
and piano, and several other works. He wrote mainly vocal music during this
period.

In 1984, Sadoh was accepted to the Obafemi Awolowo
University, Ile-Ife, to study piano performance and composition. Between 1985
and 1986, he was appointed as the director of the Unife Joint Christian Mission
Choir (over 250 voices). He was formally introduced to traditional African
music at the Obafemi Awolowo University. It was there that he became more
conscious of his existence as an African musician and the component elements of
the music. Sadoh's interest in African music was invigorated through his
exposure to diverse musical cultures of the world. He took courses such as
music in African culture, survey of world music, black music in the Americas,
music in the Middle East and India. As time went on he acquired deeper
theoretical knowledge of African music. Sadoh's musical studies at Ile-Ife
paved the way for his growing interest in incorporating indigenous Nigerian
elements and the creative procedures in his musical compositions. Hence, he
began to employ distinct Nigerian rhythmic patterns, harmony, tonal
organization, and scale systems in his works. Sadoh's creative output during
this period includes Memoirs of Childhood for piano, Moonlight Dances for
piano, Akoi Wata Geri for SATB and piano, and Akoi Wata Geri for tenor and
piano. Sadoh completed his Bachelor of Arts degree with a Second Class
Upper-Division in 1988. He was retained to teach in the same Department of
Music from 1988 to 1994 as a result of his diligence and academic excellence.
While teaching at the Obafemi Awolowo University, he founded and directed two
major choral groups, the Ile-Ife Choral Society and the Ile-Ife Junior Choral
Society. With these two groups, he directed several public concerts of choral,
vocal solos, and instrumental music within and outside Ile-Ife. Sadoh also
played piano solo recitals on the university campus and other regions in
Nigeria.

In 1994, Sadoh was accepted to the graduate program in
ethnomusicology and African music at the University of Pittsburgh where he
obtained an M.A. degree in 1998. As a teaching assistant at the institution, he
taught several courses including world music, class voice, and class piano. During
this period, he was apointed as a guest/visiting lecturer at GoldenWest
College, California, in 1995, and at Thiel College from 1995 to 1998. Sadoh
studied organ with Dr. Robert Sutherland Lord at the University of Pittsburgh
for three years. While in Pittsburgh, he also served as organist and choir
director at St.  Stephen's
Episcopal Church, Wilkinsburg, from 1996 to 1998.

Sadoh continued his musical training in organ performance
and church music at the University of Nebraska-Lincoln from 1998 to 2000. His
teachers were Dr. George Ritchie and Dr. Quentin Faulkner. Sadoh was often
called upon to present several guest lectures on African and world music at the
School of Music, University of Nebraska. In fact, he created the curriculum of
the African music program and taught the course from 1998 to 2000. During his
two-year sojourn in Nebraska, he served as organist at Christ Lutheran Church,
Grace Lutheran Church, and as associate director of music ministries at the
First United Methodist Church. Sadoh obtained the M.Mus. degree in May of 2000
after playing two Master's organ recitals in one academic year--November 1999
and April 2000. He published his first scholarly article "Music at the
Anglican Youth Fellowship: An Intercultural Experience" in the HYMN
journal, in January 2001. This was a paper he wrote for twentieth-century
church music class, and it was Dr. Faulkner, the instructor, who encouraged him
to get the paper published.

In 2000, Sadoh was accepted to the Doctor of Musical Arts
degree program in organ performance and composition at the Louisiana State
University, Baton Rouge. With this admission, he became the first African to
study organ at doctoral level. He has been studying with Dr. Herndon Spillman
(organ) and Dr. Dinos Constantinides (composition). At LSU, he wrote mostly
instrumental and chamber works at the instigation of his composition teacher.
His major works at this time include Three Dances for piano, Three Pieces for
flute solo, Illusion for violin and piano, Potpourri for trombone, flute, oboe,
clarinet in B-flat, and string quartet, A Folk Dance for percussion ensemble of
four players, Yoruba Wedding Dance for brass quintet, Badagry for woodwind
quartet, A Suite of Nigerian Folksongs for string quartet, Tribute to Homeland
for chamber orchestra, Harmattan Overture for symphony orchestra and Nigerian
instruments, Summer Evening at Ile-Ife for wind quintet, and Three Wedding
Songs for soprano and piano. Sadoh wrote his first major works for organ in the
summer of 2002: 1) Folk Dance, 2) Ore Ofe Jesu, and 3) Nigerian Toccata.
style="mso-spacerun: yes"> 

The Folk Dance was composed on August 13, 2002. The thematic
material was derived from a Nigerian folksong "Owo o, Omo o, ma m'omo se
ire" (money and children are both desired and I will embrace both and revere
them). It is divided into three sections. The first introduces the main theme
on the Great with an ostinato in the Pedal. The second section is the
development of the theme in D-flat, while the third section returns back to the
home key (F) and ushers in the principal theme triumphantly in the Pedal with
full organ. Nigerian Toccata was influenced by nineteenth and twentieth-century
French toccatas. Composed on August 14, 2002, it is a virtuoso piece that calls
for all the resources of the organ from the smallest pianissimo to the loudest
fortissimo. The four thematic materials are original. Structurally, it is in a
quasi-sonata allegro form without a development. The harmonic framework and
sonority are purely modern. The work is characterized by diatonicism,
chromaticism, pentatonicism and sequences. Ore Ofe Jesu (The grace of Jesus)
was composed on August 15, 2002. It is a quiet and meditative piece most
suitable for offertory, communion or any other contemplative aspect of a divine
service, and is in three sections. It opens with a prelude in duple meter and
moves into the second section in triple meter. This section is based on a
Yoruba church hymn "Idahun re l'a nreti" (We are waiting to receive
your answer). It closes quietly with the first four measures of the prelude.
These three pieces were published by Wayne Leupold Editions in April 2003 as
one major work titled Nigerian Suite No. 1 for organ solo.

In 2002, Sadoh wrote and published two articles: "A
Centennial Epitome of the Organs at the Cathedral Church of Christ, Lagos,
Nigeria," published in The Organ (London), and "The Creative Process
in Nigerian Hymn-Based Compositions," published in The Diapason (August,
pp. 15-17). Several scholarly articles by him are to be published in 2003.
"Creativity and Dance in Joshua Uzoigwe's Music," will be published
in ComposerUSA, "Organ Building in Nigeria" and "A History of
South Africa's Organ Builders" will be published in the Organ
Encyclopedia. In May 2003, Sadoh was nominated by members of the faculty at LSU
for membership in the Beta Lambda Chapter of Pi Kappa Lambda, for his academic
and musical accomplishments.

It is interesting to note that an organist-composer is born
in Nigeria every thirty years. Sowande was born in 1905, Bankole in 1935 and
Sadoh in 1965. Hypothetically, the composer-organist for the fifth generation
must have been born in 1995 somewhere in Nigeria.

Others

The following are organists only.

Kayode Oni studied
organ at the Trinity College of Music in London. He came back to Nigeria in the
1970s and was subsequently appointed Honorary Organist at the Cathedral Church
of Christ, Lagos. He was also organist and choir director in several Anglican
churches in Ogun and Lagos States. He taught several budding organists in
Lagos, including Deji Osun.

Deji Osun studied
organ privately with Kayode Oni for several years in Lagos. He sat for the
theory, piano, and organ examinations of the Associated Board of the Royal
Schools of Music, London, while studying with Kayode Oni. He served as organist
in various churches in Lagos and Ogun States before leaving for the Trinity
College of Music, London, to continue his studies in organ in early 1980s. He
has completed his training and currently resides in England.

Merriman Johnson was
the organist at the Tinubu Methodist Church, Lagos, for several years. He went
to study organ in one of the British schools of music in the early 1980s. He
has finished his training and is currently residing in England.

<p>Godwin Sadoh is a Nigerian church musician, composer,
pianist, organist/choral conductor and ethnomusicologist. He received his
Doctor of Musical Arts degree in organ performance and composition from
Louisiana State University in May 2004, making him the first African to earn
the DMA degree in organ performance from any institution. His extensive
research on Nigerian church music, organ building, composers, African art
music, and intercultural musicology is published in The Diapason, The Hymn, The
Organ, Composer-USA, Living Music, Africa, Organ Encyclopedia, and Contemporary
Africa Database. His organ and choral works, as well as hymn book, E Korin
S'Oluwa: Fifty Indigenous Church Hymns from Nigeria, are published by Wayne
Leupold Editions. Sadoh's book, The Organ Works of Fela Sowande: Cultural
Perspectives (New York: Zimbel Press, 2005), will be in print in spring 2006.</p>

Fela Sowande's (1905-1987) centenary is being celebrated all around the
world with various types of music festivals in 2005. He was born one hundred
years ago into a musical family in Lagos, Nigeria. Although Sowande belongs to
the second generation of Nigerian composers, he can be regarded as the father
of modern African art music. The first generation of Nigerian composers comprised
mainly church musicians who wrote mostly hymns and choral pieces for worship.
It was Sowande who expanded Nigerian art music from the church arena to public
concert auditorium. He introduced art songs for voice and piano, sacred and
secular choral pieces as well as orchestra works to the repertoire of Nigerian
modern art music.

Sowande is also the father of the 'Nigerian organ school' because he
propelled the musical genre to an unprecedented height through his extensive
compositions and publications for the organ. There has never been any Nigerian
composer who has written such a significant body of organ works as Sowande. His
compositions for organ outnumbered his works for other genres. Today, Sowande
is the most celebrated Nigerian musician of international repute with his
career covering areas of music education, composition, performance, research,
broadcasting, as well as traditional religious practices.

Compositions

Fela Sowande composed for almost all the music media: voices and piano/organ
accompaniment, organ, and orchestra. He wrote three major works for orchestra:
Four Sketches for full orchestra (1953), African
Suite for string orchestra (1955), and the Folk
Symphony for full orchestra (1960). The
three works utilize Western conventional harmony, tonality, form, and
instrumentation. Elements of African traditional music in these pieces are
limited to the use of indigenous folksongs, ostinati, and selected Yoruba
rhythmic patterns. The Folk Symphony
is based on Yoruba melodies from Nigeria, while the African Suite is based on
melodies from both Nigeria and Ghana.

Sowande wrote several choral pieces of which the most popular in Nigeria are
Oh Render Thanks for SATB and organ,
Roll De Ol’ Chariot for SATBB and piano, Wheel,
Oh Wheel 
style='font-style:normal'>for SATB, and The Wedding Song
style='font-style:normal'> for SSA and piano. Oh Render Thanks
style='font-style:normal'>is a hymn anthem whose texts are derived from hymns
552 and 554 of the British Hymnal Companion. Sowande composed an original
melody for the combined five verses, which are clearly separated with organ
interludes. The first and the last verses are in full unison, while the second
and fourth verses are in four-part harmony. Verse three is a duet for double
tenor and double bass voices. Roll De Ol’ Chariot
style='font-style:normal'>and Wheel, Oh Wheel
style="mso-spacerun: yes">  are
both based on African-American spirituals. Wheel, Oh Wheel
style="mso-spacerun: yes">  is
a cappella and characterized by highly syncopated rhythms. The Wedding Song is
written for two sopranos, alto and piano accompaniment. The melody is borrowed
from a popular Yoruba wedding song with syncopated rhythms. The piano part
supplies a dance rhythm accompaniment to the vocal line. Structurally, the song
is divided into two parts. The opening section is a solo by the bride bragging
about the good qualities of the man of her dream. The second section is a
chorus for three vocal parts (SSA) in which the friends of the bride sing a
song of joy, adoration, and encouragement on her wedding day. Sowande's choral
works are generally characterized by vibrant lively tempos.

Sowande composed seventeen major works for organ. These pieces may be
broadly divided into three main categories for functional purposes in the
church: liturgical pieces, preludes and postludes, and concert pieces. Some of
these works could be placed in more than one group due to their stylistic
characteristics. Fantasia in D, Festival March, Plainsong
style='font-style:normal'>, and Choral Preludes on Yoruba Sacred
Melodies are not included in this
classification because the scores were not available to me at the time of
writing this essay.

Liturgical Pieces

There are nine organ works that are suitable for divine services, either for
the offertory, communion or any meditative aspect of worship. The contemplative
elements in these pieces include slow tempo, short duration, and simplicity.
The thematic materials of these works are mainly borrowed indigenous hymn tunes
from Nigeria and African-American spirituals; this aspect makes them more
appropriate for playing within worship.

The pieces are:

1. K'a Mura. London: Chappell, 1945.

2. Pastourelle. London: Chappell, 1952.

3. Yoruba Lament. London: Chappell, 1955.

4. Kyrie. London: Chappell, 1955.

5. K'a Mo Rokoso (unpublished score).

6. Supplication (unpublished score from Sacred Idioms of the Negro
style='font-style:normal'>).

7. Via Dolorosa (unpublished score from Sacred Idioms of the Negro
style='font-style:normal'>).

8. Bury Me Eas' or Wes' (unpublished score from Sacred Idioms of the
Negro).

9. Vesper (unpublished score from Sacred Idioms of the Negro
style='font-style:normal'>).

Preludes and Postludes

Six pieces fall within this category and are generally characterized by
moderate or lively tempos, and are of moderate difficulty. These pieces are
loud, moderate in length, sectional, and are mostly based on sacred themes from
the Yoruba church hymns and folksongs, as well as African-American spirituals.
They include:

1. Yoruba Lament. London: Chappell, 1955.

2. Joshua Fit De Battle of Jericho. London: Chappell, 1955.

3. Obangiji. London: Chappell, 1955.

4. Prayer (Oba A Ba Ke). New York: Ricordi, 1958.

5. Supplication (unpublished score from Sacred Idioms of the Negro
style='font-style:normal'>).

6. Jubilate (unpublished score from Sacred Idioms of the Negro
style='font-style:normal'>).

Concert Pieces

Sowande wrote most of his organ works for concert performances. Ten pieces
are in this category. These pieces are vividly distinct from others because of
the high level of difficulty, and they are virtuosic, showing the technical
ability of the performer. These are large multi-sectional works, loud and
lively. The thematic materials are derived from Nigerian folksongs,
African-American spirituals and also hymn tunes composed by local organists and
choirmasters. Some compositional forms include fugue, three-part form, and
theme and variations. The titles are listed below:

1. Jesu Olugbala. London: Novello, 1955.

2. Kyrie. London: Chappell, 1955.

3. Joshua Fit De Battle of Jericho. London: Chappell, 1955.

4. Obangiji. London: Chappell, 1955.

5. Go Down Moses. London: Chappell, 1955.

6. Oyigiyigi: Introduction, Theme and Variations. New York: Ricordi, 1958.

7. Gloria. New York: Ricordi, 1958.

8. Prayer (Oba A Ba Ke). New York: Ricordi, 1958.

9. Laudamus Te (unpublished score from Sacred Idioms of the Negro
style='font-style:normal'>).

10. Jubilate (unpublished score from Sacred Idioms of the Negro
style='font-style:normal'>). 

Yoruba Culture

Fela Sowande belongs to the Yoruba ethnic group of southwest Nigeria;
therefore, it should not be surprising to see elements of Yoruba music permeate
his compositions. Most of Sowande's works are based on melodies borrowed either
from Yoruba indigenous Christian songs or Yoruba folksongs. Some of the songs
are quoted verbatim, while others are slightly modified or varied. In any case,
his Yoruba audience in Nigeria has always been able to identify and relate to
the borrowed songs during concert performances. Indigenous rhythms featured in
Sowande's music are either ostinati or selected Yoruba rhythmic patterns such
as the popular konkonkolo rhythm (also
known as the West African time line) as exemplified in Laudamus Te
style='font-style:normal'> (from Sacred Idioms of the Negro
style='font-style:normal'> for organ). Most of the melodies employed in
Sowande's music are based on the five-note pentatonic scale commonly found in
Yoruba traditional songs.

The titles given to Sowande's compositions express symbolic and imaginary
ideas. The titles of his music have been influenced by the titles of the Yoruba
folksongs and indigenous hymn tunes employed in creating the music. His
experience in Yoruba folklore and mythology enhanced the shaping of the form
and character of the pieces. For instance, Obangiji, the title of one of his
organ works, is festive music meant to praise God the Almighty. Both the title
of the organ work and the original melody convey the same message--singing the
praise of God. Hence, the title informed the nature and character of the music.
In Via Dolorosa, from Sacred Idioms of the Negro, the composer paints the picture of the suffering and death of Christ
on Good Friday. The piece is based on a Yoruba Christian hymn normally sung on
Good Friday services at Yoruba churches in Nigeria. Sowande captures the
painful death of Christ with the expression mark at the beginning of the piece,
Lento con dolore, and the use of excessive chromatic passages on the manuals
and pedals.

Interculturalism

Three cultural groups played a major role in the life and music of Fela
Sowande: [1] the African/Yoruba cultural heritage from Nigeria, [2] European,
and [3] African-American cultures. Sowande was nurtured and brought up in these
cultures. He began his musical training in Nigeria as a choir boy and organist
apprentice at the Cathedral Church of Christ, Lagos, under the tutelage of
Thomas Ekundayo Phillips, and later went on to Great Britain to study music. He
was more of a university professor, performer and researcher in the United
States of America, where he spent the last thirty years of his life. Moreover,
Sowande was raised in a bicultural environment in Nigeria, where the Yoruba
traditional culture and English cultural values coexisted. Therefore, it should
not be surprising to witness the influence of indigenous African and foreign
cultures on Sowande's music.

It is interesting to observe that Sowande gives bilingual titles to some of
his compositions in English and Yoruba languages. For instance, Prayer (Oba
A Ba Ke) and Oyigiyigi:
Introduction, Theme and Variations on a Yoruba Folk Theme
style='font-style:normal'> for organ are representative of works in this
category. For those pieces based on Yoruba songs, Sowande often writes out the
Yoruba text of the song with its English translation in the composer's notes to
the music. In these compositions, we see the interactions of two major
languages. Another source of interculturalism in Sowande's music is the idea of
borrowing preexisting melodies from Yoruba culture in Nigeria, from Ghanaian
music, and from African-American spirituals. Melodies from Nigeria are present
in all his compositional genres, while a Ghanaian song is incorporated into his
African Suite. African-American
spirituals are employed mainly in his solo art songs, choral pieces and organ
works. Elements of Western classical music are vividly manifest in his choice
of tonality, 19th-century chromaticism, form, and instrumentation.

Nationalism

The wave of nationalism or cultural renaissance in Nigeria began in the mid
1940s and lasted until the independence of the nation from colonial governance
in 1960. This was a period in which the Nigerian elite united to revive the
traditional values and culture of Nigeria over the European imperialism that
was prevalent at the time. Indigenous playwrights, poets, dramatists, theater
artists, sculptors, fine artists, as well as musicians all embarked on a
massive campaign and incorporation of materials from their indigenous culture
into their works.

Hubert Ogunde, popularly known as the father of Nigerian 'Contemporary
Yoruba Theatre' wrote several operas and plays based on Nigerian legends,
myths, politics, socio/cultural life, dances, rituals, festivals, and
traditional musical styles. It is of interest to note that Fela Sowande started
composing major musical works around this period even though he did not return
to Nigeria until the early 1950s. Sowande's contribution to the Nationalist
Movement could be observed in his use of Yoruba traditional songs (either
sacred or secular), rhythms, and the titles given to his music. He was
commissioned by the Nigerian Broadcasting Corporation to compose the Folk
Symphony for the 1960 Independence Day
Anniversary, although it was not accepted for performance. The work was later
premiered by the New York Philharmonic Orchestra at Carnegie Hall in 1962. This
was also the period in which Sowande embarked on intensive research on Nigerian
traditional music as well as Yoruba folklore for the purpose of dissemination
through the radio system, documentation in books and archives for further use,
and as source materials for his compositions. He used the resulting materials
from his field research to enlighten the Nigerian populace about their own
culture that was being aggressively eroded by Western traditions and values.

Music Scholarship

Fela Sowande contributed immensely to the field of music scholarship through
several documented presentations at international conferences and academic
institutions about Yoruba folklore, Odu Ifa (Ifa divination), the theory and
practice of African music in general, music education in Nigeria, modern
African art music and its composers, as well as the Africanization of Black
Studies in the United States of America. For instance, Sowande presented a
paper, "Nigerian Traditional Music," at the University of Ibadan in
1962. In 1963, he presented a lecture titled, "The Teaching of Music in
Nigerian Schools," at the meeting of the Association of Church Musicians
at Methodist Boys' High School, Lagos. On May 5, 1965, Sowande delivered
another lecture, "The Development of a National Tradition of Music,"
at a seminar under the auspices of the Department of Music, University of
Nigeria, Nsukka. Five years after his erudite presentation at Nsukka, Sowande
read a paper titled, "The Role of Music in Traditional African
Society," at an international conference sponsored by UNESCO in Yaounde,
Cameroon, in February 1970. Sowande wrote and published short essays in
Composer, Africa, World of Music, and African American Affairs. Some of his
unpublished manuscripts include Oruko A Mu T'Orun Wa, The Yoruba Talking
Drum, Children of the Gods among the Yorubas, The Mind of a Nation: The Yoruba
Child, Aspects of Nigerian Music, The African Child in Nigeria,
style='font-style:normal'>and Black Folklore
style='font-style:normal'>.

Fela Sowande is highly respected by the entire caucus of art musicians in
Nigeria. Hardly any professionally trained musician from Nigeria can write or
talk about art music from that part of the world without giving due credit and
respect to Sowande, either by quoting from his literary writings or his
compositions. He laid a solid foundation for modern African art music upon
which subsequent generations are now building. Although in the third
generation, Ayo Bankole (1935-1976) deviated from the traditional conventions
and nationalistic campaign of Sowande, he certainly relied on Sowande's works
as a guide to set him on the right track. Bankole uses mostly 20th-century compositional
devices and tonalities such as 12-tone method and atonality in his organ
works. 

In the fourth generation, I came onto the scene of the 'Nigerian organ
school' to turn the clock back to Sowande's model. Before I started composing
for solo organ, I invested a considerable amount of time studying Fela
Sowande's organ works in order to develop my own personal style. All my
published compositions for organ (Wayne Leupold Editions unless noted
otherwise)--Nigerian Suite No. 1 for Organ Solo, Nigerian Suite No. 2 for
Organ Solo, Impressions from an African Moonlight, Twenty-Five Preludes on
Yoruba Church Hymns--as well as
The Misfortune of a Wise Tortoise for Organ and Narrator
style='font-style:normal'>and Jesu Oba for Trumpet and Organ
style='font-style:normal'> (Florida: Wehr's Music House, 2005), were all
influenced by Sowande's organ works.

Sowande's centenary is widely celebrated all around the world, in the United
States of America, the United Kingdom, Australia, and Nigeria. The Grand
Festival took place in June 2005, in Lagos, Nigeria, where Fela Sowande was
born one hundred years ago. The festival featured presentations of scholarly
papers on the life, contributions, and music of the foremost Nigerian composer
as well as performances of his compositions.

Godwin Sadoh is a Nigerian organist-composer, pianist, choral conductor, and ethnomusicologist. His latest book, Intercultural Dimensions in Ayo Bankole’s Music, will be published by Wayne Leupold Editions. Sadoh is presently Assistant Professor of Music and Coordinator of the Sacred Music program at LeMoyne-Owen College, Memphis, Tennessee.

Musical practice in 21st-century Nigeria can be broadly divided into four major genres: 1) traditional music, 2) popular dance music, 3) church music, and 4) modern African art music. Traditional music can be traced back to the historical roots of the society. It is the music that defines and identifies the people of Nigeria and their culture. The whole gamut of Nigerian culture is embedded in the traditional music, be it cultural, social, political, or religious, historiography, as well as world-view. The music permeates every aspect of Nigerian life. However, the middle of the 19th century witnessed events that transformed the entire cultural landscape of Nigeria. These events were manifested in the form of political governance through the British colonial administration, and through the efforts of Christian missionaries from America and England.
These two domineering forces introduced Western classical music to the main stream of Nigerian socio/cultural life around 1840s.1 Through the colonial and mission schools, as well as churches established by the missionaries, talented Nigerians were introduced to Western music notation, European songs, and musical instruments. It was at these institutions that Nigerians first learned to sing Western songs such as nursery rhymes, folk songs and selected excerpts from major classical works such as Handel’s Messiah and Mendelssohn’s Elijah. In addition, talented Nigerians received private lessons in piano, harmonium, and organ at these schools and churches. All these endeavors consequently led to the emergence of art music composers in Nigeria.

The Golden Age of Church Music (1900–1950)

The first generation of Nigerian composers comprised mainly church organists and choirmasters. They concentrated on writing sacred music for worship in the newly founded churches. Compositions include church hymns, canticles (responsorial prayer songs for soloist and congregation),2 chants for singing Psalms, choral anthems, and cantatas. Their works represent the first attempts by indigenous Nigerians in writing Western classical music. Hence, most of these compositions are very simple, short, and tonal. The harmonization is severely functional following baroque and classical conventions. The music was written for Western musical instruments such as piano, harmonium or organ, and the form, harmony, and style follow European standards.
Nigerian traditional musical instruments were not incorporated into these compositions during this era because they were blatantly prohibited from being used for worship by the early foreign missionaries. In other words, the only instruments that early Nigerian composers could write for were European. However, in spite of the embargo on traditional instruments, it was in this period that we began to witness musical synthesis of European and African idioms. The experiment of conjoining Western elements with traditional African music actually began in the early church. This took the form of employing indigenous languages for texts and using indigenous songs as melodic themes for compositions. Notable composers from the first generation include Rev. Canon J. J. Ransome-Kuti, Rev. T. A. Olude, Akin George, Ikoli Harcourt-Whyte, Emmanuel Sowande (Fela Sowande’s father), Okechukwu Ndubuisi, and Thomas Ekundayo Phillips (Organist and Master of the Music, Cathedral Church of Christ, Lagos, 1914–1962). Thomas Ekundayo Phillips was the first Nigerian to receive professional training in music at Trinity College of Music, London, from 1911 to 1914.

The Age of Concert Music (1950–1960)

This era was represented by the most celebrated Nigerian musician, Fela Sowande (1905–1987). Sowande continued to compose sacred music for divine services in the church, yet he transformed art music in Nigeria from a sacred entity and elevated it to the concert platform in public auditoriums, institutions of higher learning, and radio stations. He introduced solo art songs with piano or organ accompaniment, organ solo pieces, chamber music, and orchestral works to the Nigerian art music repertoire. Although Thomas Ekundayo Phillips wrote two short pieces for organ solo, it was Sowande who composed several large works for organ employing traditional folk songs and indigenous church hymn tunes. No other Nigerian composer has written such a large body of solo pieces for organ as Sowande.
Prior to this era, musical activities were confined to the churches during festive occasions such as Christmas and Easter seasons. With the introduction of vocal solos, chamber music and orchestral works, the venue of musical activities shifted from the church to public auditoriums where secular works could be performed without any inhibitions. In terms of tonality, Sowande introduced chromaticism into the musical vocabulary of Nigerian compositions. He refused to align himself with the atonal school of composers, then in vogue in Europe and America. He chose to move his Nigerian audience gradually from the tonal convention of the baroque/classical era to romantic chromaticism. Sowande must have felt that jumping from the traditional tonal system to atonality would have been too wide a leap and too radical for the Nigerian audience to appreciate. Although chromatic passages are prevalent in his organ works, Sowande left the idea of atonality for the next generation of Nigerian composers.
The second generation of Nigerian musical experience also ushered in a new form of musical integration known as pan-Africanism. Sowande, unlike his predecessors, went beyond employing Nigerian folk songs in his works; rather, he included popular tunes from other African countries into his compositions. Hence, one would hear indigenous songs from Nigeria and other African societies in his works. For instance, he borrowed a Ghanaian folk song in his African Suite for String Orchestra.3 In addition, this era introduced the concept of global interculturalism into Nigerian music language. We must give credit to Sowande for being the first Nigerian composer to go so far as to borrow spiritual tunes from the African-American culture. He uses spirituals in his solo art songs and choral anthems, as well as organ pieces.

The Age of Atonality (1960 to present)

The third generation of modern Nigerian composers consists of highly talented musicians, both composers and scholars, who received intensive training in the European tradition in several British Royal Schools of Music, as well as training in ethnomusicology in American universities. Thus, it would be correct to refer to these musicians as composer-ethnomusicologists. From the 1960s, foreign-trained Nigerian composers embarked on intensive research into the traditional music of their society to enhance a better understanding of its component materials, structure, stylistic principles, tonality, function and meaning in the society, the instrumental resources, organization of ensembles, rhythmic basis of instrumental music, organization and techniques of vocal music, melody and polyphony in vocal as well as instrumental ensemble, speech and melody, theoretical framework, and interrelatedness of music and dance. The focal point has been cultural renaissance and the search for nationalistic identity, that is, how to combine the new art music with the African roots.
It is from this period that we witness for the first time compositions involving both traditional African and Western musical instruments. Prior to this era, music notation specified only Western instruments. African instruments were not included in the scores of the early composers but rather used for supportive purposes and to create spontaneous improvised rhythmic background for vocal songs. Such instrumental rhythmic patterns were never notated until the era of the composer-ethnomusicologists. In fact, there are works from this period composed exclusively for traditional instruments such as Akin Euba’s Abiku No. 1 for Nigerian Instruments (1965). This work was composed for a dance drama, Iya Abiku, choreographed by Segun Olusola and videotaped by the Nigerian Television Authority for presentation at the International Music Center Congress on “Dance, Ballet and Pantomime in Film and Television,” in Salzburg, Austria, 1965.4 The third generation composers aim to make the music more appealing to their local audience. In other words, the Africanisms in the music are meant to captivate and draw the larger society to the works.
In terms of tonal organization, this group of Nigerian composers was tutored in the theoretical principles of the early 20th century such as the twelve-tone system, atonality, and octatonic scales. Pioneers of atonal compositions in Nigeria employed these methods in two ways. First, some of the compositions are written strictly in Western idiom following the styles of Arnold Schoenberg, Alban Berg, and Anton Webern. Works in this category are practically European without any interjection of African traditional music. Their form, texture, instrumentation, rhythmic organization, and tonality are Western. The second category of 20th-century compositions in Nigeria incorporated some Africanisms. These compositions are partly Western and partly African. They are best described as syncretic or intercultural compositions—the amalgamation of European and African musical resources. Prominent composers of atonal music in Nigeria are Akin Euba (1935–), Ayo Bankole (1935–1976), Joshua Uzoigwe (1946–2005), and Godwin Sadoh (1965–).

Akin Euba

Akin Euba is a Yoruba composer. He studied piano performance and composition at the Trinity College of Music, London, in the 1950s. In 1966, he received a master’s degree in ethnomusicology from the University of California, Los Angeles, and the Ph.D. in ethnomusicology from the University of Ghana in 1974. Most of his piano compositions were written in the 1960s. Interestingly, these piano pieces are all based on Western atonality and twelve-tone row. Examples of these works include Impressions from an Akwete Cloth (1964), Saturday Night at Caban Bamboo (1964), Tortoise and the Speaking Cloth (1964), Four Pieces from Oyo Calabashes (1964), and Scenes from Traditional Life (1970).5
Euba’s compositional technique in his piano pieces is on two levels: 1) He first creates traditional rhythmic patterns on the score, and then 2) assigns melodies, which are atonal or twelve-tone, over the rhythms. In this way, the clashing dissonances are not easily perceived by Nigerian audiences. The listeners are more immersed in the irresistible rhythms emanating from the pieces, which move them to dance and easily eradicate the contemplative aspect of the musical performance. In terms of rhythmic drive, Euba’s piano works imitate dundun drum music, one of the most popular traditional ensembles among the Yoruba of southwest Nigeria.6 Another way that Euba deploys atonality in his compositions is through the use of ostinati. His approach directly imitates the traditional African technique in which the ostinato accompaniment harmonically is not in consonance with the melodic line, but rather, the ostinato is merely supplying a melo-rhythmic accompaniment. Euba uses the atonal texture to create dissonant percussive sounds as found in traditional drumming among the Yoruba. The dissonant lines help to simulate and reinforce the indigenous sonority in the music and make the piano sound like African traditional drums.

Joshua Uzoigwe

Joshua Uzoigwe belongs to the Igbo ethnic group in Eastern Nigeria. He studied piano and composition at the Guildhall School of Music & Drama, London, from 1973 to 1977. He later studied ethnomusicology under John Blacking at Queen’s University, Belfast, Ireland, from 1977, and subsequently received the Ph.D. degree in 1981. Uzoigwe uses various types of pitch collections in his compositions, ranging from tetratonic, pentatonic, hexatonic, heptatonic, octatonic, diatonic scales, atonality, and the twelve-tone method. He uses these scale systems to evoke melodic and harmonic nuances of Igbo music7 in his compositions. For instance, he uses the twelve-tone row in Oja for wind quartet. Uzoigwe began to use dodecaphony while studying at the Guildhall School of Music & Drama. Often, he breaks the row into minute ‘cells’ and then shuffles them around to create a very interesting work. The pitch collections are organized into basic sets to create musical form through permutation, repetition, variation, and improvisation. In addition, Uzoigwe uses twelve-tone technique and atonality in a unique way by combining melo-rhythmic patterns drawn from Nigerian musical culture with specific tone colors. Meki Nzewi defines melo-rhythm, his own term, as “a rhythmic organization that is melodically conceived and melodically born.”8
Uzoigwe’s conception of the twelve-tone method differs from Arnold Schoenberg’s. Uzoigwe defines a tone row as an “ordered set of tones which is derived from an ordered set of drums and musically deployed in certain specific procedures and its basic root is in Igbo musical system.”9 Indeed, tonal organization in Uzoigwe’s music is deeply embedded in his traditional musical practice, and his works are based on its theoretical framework. This ‘cultural-tone row’10 method is exemplified in his Ritual Procession for European and African orchestra and the Talking Drum for piano. One of the movements of the Talking Drum is based on a row of ten tones, which is associated with ukom music.11

Ayo Bankole

Ayo Bankole was born on May 17, 1935, at Jos, in Plateau State of Nigeria. He belongs to the Yoruba ethnic group. In August 1957, Bankole left Nigeria on a Federal Government Scholarship to study music at the Guildhall School of Music & Drama, London. He concentrated on piano, composition, organ, harmony, and counterpoint studies. While at Guildhall, Bankole experimented12 with simple works and compositions based on 20th-century tonality. After four years of intense studies at Guildhall, Bankole proceeded to Claire College, University of Cambridge, London, where he obtained his first degree, the Bachelor of Arts in Music, 1964. While at Cambridge as an Organ Scholar (1961–64), Bankole earned the prestigious Fellowship of the Royal College of Organists (FRCO), making him the second and last Nigerian to receive the highest diploma in organ playing given in Great Britain. At the end of his studies at Cambridge University in 1964, Bankole received a Rockefeller Foundation Fellowship to study ethnomusicology at the University of California, Los Angeles. In 1969, he was appointed Lecturer in Music at the University of Lagos, Nigeria, where he embarked on an in-depth research on Nigerian traditional music and presented scholarly papers at conferences. At the University of Lagos, he combined the role of music educator, composer, performer, and musicologist.13 In addition to his academic pursuits, Bankole founded several choral groups in Lagos and was very active as an organist in several churches, including the Cathedral Church of Christ, Lagos (the headquarters of the Anglican Communion Nigeria, and the seat of the Anglican Archbishop) and St. Peter’s Anglican Church, Lagos.

Bankole: Toccata and Fugue

Nigerian composers began experimenting with new tonal resources in their works from the 1960s. This era can be regarded as radical and avant-garde in the history of musical composition in the country. The then young composers, fired up by the new 20th-century compositional devices they were exposed to at the schools of music in London, partially abandoned the tonal system of the preceding era. I am very careful to choose the word ‘partially’ because some of the compositions in this period are also tonal. In 1960, Bankole wrote his first composition for organ entitled Toccata and Fugue.14 In his notes to the music, Bankole informs us that this work represents one of his first attempts in the world of atonality. Being his first product in this musical language, the work is more of a blending of several musical styles of the European epochs. At this early stage, while trying to break away from the ‘old order’ of tonality, the Toccata and Fugue is more of a transitional musical work between the 19th and 20th centuries. The young composer had not yet arrived in the world of atonal writing. According to him, this piece maintains structural allegiance to the king of baroque, J. S. Bach. However, while the overall structure and the process of thematic development are in strict accord with the baroque tradition, the melodic style is not. This is because, although there is no serial line to dictate melodic progression, freedom of tonality has been achieved through the preponderant use of severe neo-impressionistic chromaticism. Apart from these points, the music belongs to several ages of musical experience, absorbing Beethoven’s surprise build-up and “power-cut,” Brahms’ dark orchestration, Bach’s virtuosity (especially his powerful cadenzas) and chord clusters suggesting certain moments of Max Reger.
The composer emphatically states that, “no conscious effort is made to inject African traditional styles (or for that matter any of the styles mentioned above) into the work, and if these are felt, their roles should not be exaggerated.”15 Hence, a discussion of this piece will strictly be in Western theoretical style.
The Toccata is built on several short chromatic figures, which are later employed as themes for the Fugue. Generally, the chromatic figures consist of ascending and descending melodic cells as well as ‘jumping’ intervals. The melodic cells appear in various forms: simple eighth notes, rapid-moving sixteenth notes, and triplets. Structurally, the toccata is in three-part form. The A section introduces the main melodic cells in the manuals and the pedal. Following the introduction are various manipulations of the thematic materials (measures 1 to 35). Example 1 shows the A section of the toccata. The B section commences from measure 36 and ends in measure 47. Here the left and right hands are filled with massive chords, while the pedal is occupied with descending sequential passages. The pedal part comprises virtuosic fast-moving intervals of 4ths, 5ths, diminished 5ths, and inversion of wide leap intervals from the A section. The A section returns in measures 48 to 69. In the final section, the pedal is occupied with sequential repetition of the descending chromatic figure. Example 2 shows the B section of the Toccata.
Bankole’s choice of chords in this toccata includes open 4ths, 5ths, 6ths, octaves, diminished 5ths, minor 7ths, and tone clusters. He deliberately avoids functional harmony and conventional cadential resolutions. Some of his cadential resolution techniques include 1) octave descent in the pedal (mm. 16–17); 2) ostinato in the pedal to distillate tonal resolution; 3) sequential repetition in pedal; and 4) pedal point. With these four methods, Bankole was able to confine this composition within a contemporary milieu. Although it is not easy to pinpoint the exact key of the toccata, the piece opens with a pedal point on E and it closes with the third inversion of F-sharp chord resolving finally on E (mm. 68–69).
The Fugue has two main themes; hence, it is a double fugue. The fugal themes are derived from the ascending and descending chromatic figures (m. 9 R.H. and mm. 11–12 L.H.) as well as “jumping” intervals (m. 9 in the pedal) from the Toccata. It opens with the first theme in the left hand (mm. 1–4) and a real answer in the right hand (mm. 5–8). Following is an introduction of the second theme group in m. 11. The first and second theme groups are supported by counter subjects. The exposition closes with a reappearance of the first theme group in the pedal while the manual accompanies with the counter subject. Example 3 shows the two theme groups in the exposition.
The episode (mm. 17–75) presents the two ideas in diverse varied forms: diminution (m. 32 R.H.), augmentation (mm. 33–40 pedal), short fragments (mm. 26–27 L.H.), pedal sequence (mm. 45–49), and an alternation of modified versions of first theme and second theme groups in the pedal, while the manual accompanies with thick chords, diminished 5ths, and tone clusters (mm. 64–75). The final entry of the first and second themes appear in the pedal from measures 76 to 87. Example 4 shows an episode of the Fugue. Bankole closes the fugue with a virtuosic pedal cadenza derived from the two theme groups (mm. 88 to the end). This wonderful piece ends with an unusual dominant seventh chord resolving on C in m. 97. Bankole did his best to avoid functional harmony in this masterpiece; however, he found it very difficult to evade the sonorous nuance of dominant seventh resolution.16 Example 5 shows the pedal cadenza in the finale of the fugue.

Conclusion

Modern Nigerian composers have produced a large repertoire of art music from their introduction to European classical music in their home country and abroad. A critical study of these compositions reveals dynamic growth of musical language from the established tonality of the baroque/classical era and the romanticism of the 19th century, to the early 20th-century atonality and twelve-tone method. Indeed, the musical language of contemporary composition in Nigeria has been dynamic. At this point, it is important to stress that the third generation of Nigerian composers did not rely exclusively on atonal writing; some of their solo songs, choral anthems, piano and organ pieces, chamber music, and orchestra works are based on other types of pitch collections such as diatonic, octatonic, and pentatonic scales. Nigerian audiences appreciate the interjection of well-known songs in classical pieces, and these songs are mostly in tetratonic and pentatonic modes. Furthermore, Ayo Bankole’s Toccata and Fugue (for Organ) is one of the few exceptions in terms of thematic usages. Pan-Africanism and global interculturalism became more pronounced in the works of the third generation of Nigerian composers. Popular folk tunes, traditional songs, indigenous Christian hymn tunes, and dance band themes from different ethnic groups within Nigeria and other parts of the African continent are incorporated into art music compositions. Some of the composers even went as far as the Middle East, India, and America to incorporate musical resources into their works. Prominent features of African-American music in Nigerian art compositions include spirituals, gospel, and jazz idiom. Musical creativity in Nigeria today is nationalistic, Pan-African, and globally intercultural.

James B. Hartman is Senior Academic Editor for publications of the Distance Education Program, Continuing Education Division, The University of Manitoba. His recent publications include articles on the early histories of music and theater in Manitoba. He is a frequent contributor of book reviews and articles to The Diapason.

                  All excellent things are as difficult as they are rare.

--Baruch Spinoza, Ethics (1677)

The organ has been a prominent feature of the musical life of Canada since the earliest days of the first European settlement. The first organs were brought from France to Québec City around 1600 and organbuilding flourished mainly in Québec and Ontario from the mid-nineteenth century onward.1 Growth in organbuilding accelerated in the years 1880-1950 following the establishment of Casavant Frères in 1879 in Saint-Hyacinthe, Québec. Therefore it is not surprising that organists became prominent around the same time.

As soon as trained musicians began arriving in Canada, usually from England, many of them opened music studios to offer private instruction in piano, voice, organ, and violin. Some were also active in community orchestras or served as church organists and choirmasters. A few took employment in local music stores to supplement their meagre income from professional duties. With the advent of silent films in the early 1900s some organists obtained positions at theaters that had installed pipe organs where they played improvised or specially arranged accompaniments to the events unfolding on the silver screen.

Although the great majority of organists were known only in their local communities, some gifted individuals achieved wider recognition by making exceptional contributions to the musical culture of the country. This article will chronicle the careers and accomplishments of seven such outstanding organists who were active in the late eighteenth and early nineteenth centuries.

Frederick H. Torrington (1837- 1917) was born in Dudley, near Birmingham, England, where he received his early musical training. Later studies in piano, organ, theory, and choral music led to his position as organist at St. Ann's Church in Bewdley at the age of sixteen.

Torrington moved to Canada in 1856, first working as a piano tuner in Montréal then as organist-choirmaster at St. James Street Methodist Church. He taught privately and at several schools, and conducted instrumental and choral groups, including the Montréal Amateur Musical Union. For three years he was bandmaster of the 25th Regiment, Queen's Own Borderers. In 1869 he organized the Canadian section of an orchestra that performed in the First Peace Jubilee in Boston. In the same year he settled in Boston to become organist at King's Chapel and to join the New England Conservatory of Music as teacher of piano and organ; he also conducted various choral groups and was violinist in the Harvard (later Boston) Symphony Orchestra. He gave organ recitals in Boston, New York, and other eastern cities.

In 1873 Torrington returned to Canada to become organist-choirmaster at Metropolitan Methodist Church in Toronto and conductor of the Toronto Philharmonic Society 1873-94. His influence on the musical life of Toronto included conducting choral-orchestral works and organizing musical festivals. Other activities included director of music at the Ontario Ladies' College in Whitby, conductor of the Hamilton Philharmonic Society in the 1880s, and founder of the Toronto Conservatory of Music in 1888, serving as its director until his death.

In the late 1880s Torrington became president of a group modelled on the Royal College of Organists, founded in England in 1864, dedicated to uniting organists and raising the standards of the profession. Although his group did not last for long, it was a predecessor of the Canadian College of Organists, founded in 1909. Torrington's work with various amateur orchestras led to the formal establishment of the Toronto Symphony Orchestra in 1906. He left his organist post at Metropolitan Church in 1907 for a similar position at High Park Methodist Church.

It should be recalled that in these times the organ was regarded as a substitute for the orchestra; consequently, organ recital programs usually included a number of transcriptions. For example, one of Torrington's recitals in 1869 included Rossini's William Tell Overture and the Andante from Beethoven's Septet on the same program with Mendelssohn's Organ Sonata No. 1. Nevertheless, Torrington championed the music of Bach, and his performances of the master's works were enthusiastically received by his audiences. He composed several patriotic songs, a choral work, and some organ music.

Herbert A. Fricker (1868-1943) was born in Canterbury, England, where he received his early musical training as a chorister, and later as assistant organist, at Canterbury Cathedral. In London he studied with Frederick Bridge and Edwin Lemare. His subsequent career in Leeds included city organist, symphony orchestra founder and conductor, and festival choirmaster, along with other positions as organist in various churches and schools, and as a choral society conductor.

Fricker came to Canada in 1917 to become conductor of the Toronto Mendelssohn Choir, a position he held until 1942. His cross-border musical activities began immediately with his choir's program with the Philadelphia Symphony Orchestra under Leopold Stokowski in 1918; this reciprocal association continued for seven years. Under Fricker's leadership the choir gave Canadian premieres of several major choral works by such composers as Beethoven, Berlioz, and Walton. Fricker served as organist at Metropolitan United Church, Toronto 1917-43, organ instructor at the Toronto Conservatory of Music 1918-32, staff member at the University of Toronto, and conductor of the Canadian National Exhibition chorus 1922-34. He was an active organ recitalist and adjudicated many competition festivals. He was president of the Canadian College of Organists 1925-6.

Fricker composed several organ works and made arrangements for organ, all published by various London firms. His choral pieces included both sacred and secular works. Over his lifetime Fricker accumulated an extensive library of books and musical scores that were given to Toronto libraries after his death.

William Hewlett (1873-1940) was born in Batheaston, England, where he was a choirboy at Bath Abbey before moving to Canada with his family in 1884.

In his new country he enrolled at the Toronto Conservatory of Music where he studied organ, piano, theory, and orchestration, graduating in 1893 with a gold medal for organ playing and extemporization. While in Toronto he served as organist-choirmaster at Carlton Street Methodist Church at the age of seventeen. In 1895 he moved to London, Ontario, to become organist-choirmaster at Dundas Centre Methodist Church and conductor of the London Vocal Society 1896-1902. Later he moved to Hamilton, Ontario, to become musical director at Centenary Methodist Church 1902-38; his Twilight Recitals on Saturday afternoons were a significant aspect of the Hamilton music scene for about twenty-five years. He was one of the founders of the Toronto Mendelssohn Choir and served as its first accompanist 1895-7, and he accompanied the celebrated singers Ernestine Schumann-Heink and Dame Clara Butt when they visited Canada. He was one of the co-directors of the Hamilton Conservatory of Music and served as its sole principal 1918-39; during this time he travelled widely in Canada as adjudicator and examiner. He conducted the Elgar Choir, which was frequently joined by the Cleveland Symphony Orchestra. In 1927 he conducted a 1000-voice choir in a celebration of the sixtieth anniversary of the Confederation of Canada.

Hewlett was a prolific composer in the smaller forms; he contributed to the Methodist Hymn and Tune Book (1917) and was one of the compilers of the United Church Hymnary (1930). He was one of the most respected Canadian organists of his generation and an expert on church organ installations. He served as national president of the Canadian College of Organists 1928-9.

Healey Willan (1880-1968) was born in Balham (later part of London), England, and was taught music at the age of four by his mother and his governess. At the age of eight he entered St. Saviour's Choir School, Eastbourne, where he studied piano and organ. By the age of eleven he directed the choir and alternated with the incumbent organist in playing evensong services. After private organ study in London he served as organist-choirmaster at three churches in various parts of England in succession 1898-1913. During this time he developed a reputation as an authority on plainchant in the vernacular (i.e., English, not Latin).

Willan came to Canada in 1913 to head the theory department of the Toronto Conservatory of Music and to become organist-choirmaster at St. Paul's Anglican Church, Toronto. His recital programs around this time exhibited his comprehensive repertoire, including much English music. In 1914 he was appointed lecturer and examiner for the University of Toronto and served as director of the university's Hart House Theatre, writing and conducting music for plays. He was vice-principal of the Toronto Conservatory of Music 1919-25 but his position was terminated as an economy measure and possibly on account of internal politicking involving Ernest MacMillan (see below). In 1921 he became organist-choirmaster at the Anglican Church of St. Mary Magdalene, an association that continued until his death; while there he introduced an Anglo-Catholic style of service music.

Apparently Willan possessed a facetious brand of wit: he was heard to say that the organ was a dull instrument, that organ recitals bored him, and that he was unable to play his own major compositions. On being elected president of the Arts and Letters Club of Toronto in 1923 he promptly set its constitution to music.

Willan held many influential appointments: member of the Arts and Letters Club for fifty years, president 1923; president of the Canadian College of Organists 1922-3, 1933-5; honorary president and life member of the Royal Canadian College of Organists; university organist at the University of Toronto 1932-64 and teacher of counterpoint and composition 1937-50; president of the Authors and Composers Association of Canada 1933; chairman of the board of examiners of Bishop's University; summer guest lecturer at the University of Michigan 1937, 1938; chairman of the British Organ Restoration Fund to help finance the rebuilding of the organ at Coventry Cathedral 1943; summer guest lecturer at the University of California at Los Angeles 1949; co-founder and musical director of the Gregorian Association of Toronto, 1950; founder and musical director of the Toronto Diocesan Choir School; and fellow of the Ancient Monuments Society of England. He was commissioned to compose an anthem for the coronation of Elizabeth II in 1953, the first nonresident of Britain to be so honored.

Willan's public honors included the Canada Council Medal 1961, Companion of the Order of Canada 1967, and a diploma from the Province of Ontario in recognition of his role in Canadian musical life. A group of his admirers formed the Healey Willan Centennial Celebration Committee to encourage activities marking the centenary of his birth in 1980, and the Canada Post Office issued a commemorative stamp bearing his portrait.2

Willan was a prolific composer. His works encompassed dramatic music, vocal music with instrumental ensemble, works for orchestra and band, chamber music, piano works, organ works,3 and choral works; many of the latter have been recorded by groups in Canada, the USA, and England. He also wrote twenty-four articles on church music and organ playing.4

Lynwood Farnam (1885-1930), who became a legend in the organ world, was born in Sutton, Québec, a small town southeast of Montréal. Following basic musical training he continued his studies for three years as a scholarship student at the Royal College of Music in London, England, beginning in 1900. He held several church positions in Montréal and taught at the McGill Conservatorium until accepting a post at Emmanuel Church, Boston, in 1913. The story is that he impressed the audition committee by presenting a list of 200 pieces that he had committed to memory, stating that he was willing to perform any of them; he was hired immediately.

After overseas service during the war Farnam became organist-choirmaster at Fifth Avenue Presbyterian Church, New York, in 1919. By the time he played his last recital there in 1920 he had given 500 organ recitals. As a concert organist his performances were noted for their flawless technique, infallible memory, and profound musicianship. His reputation was consolidated among his colleagues by a dazzling performance for the American Guild of Organists in 1920. In 1925 he made organ rolls for two companies that manufactured player organs. 

Farnam's New York fame gained him an appointment in 1927 as head of the organ department at the Curtis Institute of Music, Philadelphia, where he taught weekly until his death at the age of forty-five. His pupils included a number of prominent Canadian and American organists. At the climax of his career in 1928-9 he played the complete organ works of Bach in twenty recitals in New York, repeating each program at least once in response to public demand.

Although Farnam did no improvising and composed only one piece for organ, he was one of the great interpreters of his time, introducing North American and European audiences to contemporary organ music, particularly that of French and American composers, as well as to the forerunners of Bach. Louis Vierne dedicated his Organ Symphony No. 6 (1931) to Farnam's memory.

Ernest MacMillan (1893-1973) was born in Mimico (Metropolitan Toronto), the son of a Scottish Presbyterian minister who became an internationally recognized hymnologist. He began his organ study at the age of eight with the organist of Sherbourne Street Methodist Church in Toronto and performed in public shortly thereafter. He accompanied his father to Edinburgh, Scotland 1905-8, where he had the opportunity to take lessons from Alfred Hollins, the noted blind organist, occasionally substituting for him at St. George's West Church, Edinburgh. Around the same time he enrolled in music classes at the University of Edinburgh in preparation for his first diploma. Upon returning to Toronto, now at the age of fifteen, he took an appointment as organist at Knox Presbyterian Church, where he remained for two years. He then returned to Edinburgh and London to complete his work for the Fellow, Royal College of Organists diploma and extramural Bachelor of Music degree at Oxford University, both awarded in 1911 before his eighteenth birthday. Back in Toronto he served as organist-choirmaster at St. Paul's Presbyterian Church in Hamilton, commuting on weekends.

Thinking that his piano training had been neglected on account of his concentration on the organ, he went to Paris in 1914 for private study. While visiting Germany at the outbreak of war he was detained as a prisoner of war; there he befriended other English composers (including Quentin Maclean, see below), organized a camp orchestra for musicals, and concentrated on composition, including a work later submitted as part of the requirements for his Doctor of Music degree from Oxford University.

Back in Canada in 1919 he embarked on a lecture-recital tour of the west in which he played organ pieces and described his experiences as a war prisoner. In 1920 he began teaching organ and piano at the Canadian Academy of Music, and in 1926 became principal of the amalgamated Toronto Conservatory of Music. As an examiner and festival adjudicator, he travelled extensively throughout Canada offering stimulation and encouragement for musical development in small centers. In the following year he became dean of the Faculty of Music at the University of Toronto, initially a titular position.

By this time MacMillan had moved away from the organ as an exclusive preoccupation; his new interests included education, administration, and developing systems and policies, although he continued to conduct and to compose new music and arrange old music as required. One of his unusual projects, in collaboration with an ethnologist in 1927, was recording and notating music of native peoples in northern British Columbia. In 1931 MacMillan became conductor of the Toronto Symphony Orchestra, a position that enabled him to develop an unused potential. In 1935 King George V knighted him for his services to music in Canada. In the late 1930s he gained fame as a conductor in the USA, appearing in such prominent series as the Hollywood Bowl concerts and with the symphony orchestras of Chicago, Philadelphia, and Washington, DC.

1942 was a banner year for MacMillan: first, he was offered, but did not accept, an invitation to succeed Donald Francis Tovey in the Reid Chair of Music at the University of Edinburgh; second, he succeeded Herbert Fricker as conductor of the Toronto Mendelssohn Choir (see above). In 1945 he filled conducting engagements in Australia, and in Rio de Janeiro in the following year. Also in 1946 he was instrumental in establishing the Canadian Music Council and served as president of the Composers, Authors, and Publishers Association of Canada until 1969; one of his first projects was the organization of a concert of Canadian music for the Toronto Symphony Orchestra. As part of his renewed interest in the piano he performed piano concertos with the Toronto Symphony Orchestra, gave recitals, and made radio broadcasts. In 1950, during a weeklong festival to celebrate the Bach bicentenary, he offered a lecture-recital on the Clavierübung, playing all of Book 3 from memory. Although he resigned as conductor of the Toronto Symphony Orchestra in 1956, and of the Toronto Mendelssohn Choir in 1957, he still accepted conducting engagements with other musical organizations, travelled throughout Canada to initiate new projects to encourage young musicians, and acted as a classical disc jockey for a Toronto radio station.

MacMillan was a productive composer of musical works for the stage, orchestra, orchestra and choir, band, chamber groups, keyboard, and choir and voice. His writings included works on music instruction, articles in music journals, and other publications. He has been the subject of numerous articles by other writers.

Recognized as Canada's musical elder statesman, in later years MacMillan served as a member of the first Canada Council 1957-63 on account of his extensive participation in the musical arts. He participated in the formation of the Canadian Music Centre, serving as its president 1959-70, and of the Jeunesses musicales of Canada, serving as its president 1961-3. He received the Canada Council Medal in 1964. He was recognized by many public tributes on his seventieth and seventy-fifth birthdays, and these events were marked by special publications and revivals of his works. In 1970 he was made a Companion of the Order of Canada.

Quentin Maclean (1896-1962) was born in London, England, and studied organ there in the early 1900s and with Karl Straube (organ) and Max Reger (composition) in Leipzig 1912-14. During World War I he was interned in Germany where he met Ernest MacMillan (see above). In 1919 he served as assistant organist at Westminster Cathedral, then toured British theaters with newsman Lowell Thomas, providing background music for a lecture-film on Palestine. He was theater organist at many English cinemas 1921-1939 and began to broadcast regularly on BBC radio in 1925.

Maclean moved to Canada in 1939 where he continued his theater organ career in Toronto for ten years. He became one of the best-known organists of his time for his frequent radio broadcasts of background organ music for plays, poetry readings, and music for children's programs. He was organist-choirmaster at Holy Rosary Church 1940-62 and taught at the Toronto Conservatory of Music and at St. Michael's College, University of Toronto.

Maclean composed concertos for organ (two), harpsichord, piano, electric organ (two), harp, and violin; works for solo organ (eight), pieces for orchestra and other solo orchestral instruments, a string quartet, piano pieces, a cantata, and other choral works, among others. He was noted for his diverse musical interests, technical skills, musical memory, and high standards in the composition and performance of serious music, secular and liturgical.

*

Two features are noteworthy with respect to the individuals surveyed here. With the exceptions of Farnam and MacMillan they were born in England and received their early musical training there, which undoubtedly influenced their later musical orientation. Two of them lived for some time in the USA: Torrington 1869-73 and Farnam 1919-30, periods in which their careers flourished. The wide range of the experience and achievements of the seven organists is impressive. Taken collectively, they exhibited exceptional competence in a broad variety of activities: church musician, concert recitalist, teacher, lecturer, composer, arranger, conductor, festival organizer and adjudicator, examiner, writer, academic administrator, academic staff member, president of a professional organization, and expert on organ installation. At least one became a recognized authority in a specialized field (Willan, plainchant). All of them can be counted among those who have contributed significantly, in their specialized fields, to the musical life of Canada. 

Notes

                  1.              For a brief history of organbuilding and the major manufacturers, see James B. Hartman, “Canadian Organbuilding,” The Diapason 90, no. 5 (May 1999): 16-18; no. 6, (June 1999): 14-15.                 

                  2.              With Canadian soprano Emma Albani (1847-1930), who was commemorated in the same way at the same time, Willan was the first Canadian musician to be honored in this fashion.

                  3.              Willan made significant contributions to music for the organ. His monumental Introduction, Passacaglia and Fugue (1916) was described by Joseph Bonnet as the greatest of its genre since Bach. Other works combine Englishness and European chromaticism reminiscent of Reger and Karg-Elert. After 1950 his works became more contrapuntal, and chorale preludes became his most frequent form of expression.

                  4.             See, for example, “Organ Playing in its Proper Relation to Music of the Church.” The Diapason 29, no. 10 (October 1937): 22-23. He discusses the different--but sometimes overlapping--functions of concert organists (excelling in technique) and church organists (beautifying the liturgies or verbal forms, supporting the congregation, accompanying the choir, and welding the entire service into an appropriate whole). “As a general rule, I do not like large organs, large choirs or large noises of any sort, but there are occasions when grandeur is not only appropriate, but positively necessary . . .” (23). 

The biographical information in this article is derived from the Encyclopedia of Music in Canada, Second Edition, and is used by permission from the University of Toronto Press.

Warren Apple holds a high school diploma and undergraduate degree from the North Carolina School of the Arts. His graduate degrees in organ performance are from the Eastman School of Music. Further studies have been with Anton Heiller and Arthur Poister. Dr. Apple is currently organist and choir director at Mt. Pleasant Presbyterian Church in Charleston, SC, and is associate professor of music at the University of South Carolina-Aiken, where he holds the Pauline F. O'Connell Chair in Fine Arts.

Arthur Homer Bird was born in Belmont, Massachusetts on July 23, 1856. He exhibited precocious musical abilities which were fostered by his father and uncle, both of whom were professional musicians, noted as hymn compilers and writers. When only fifteen years old, Bird succeeded his sister, Helen, as organist at the First Baptist Church in Brookline, Massachusetts.

When he was nineteen years old, Bird went to Berlin for musical studies at the Musikhochschule, where he studied piano with Albert Loeschorn, organ with Karl August Haupt, and composition with E. Rohde. At the St. Georgen-Kirchen in Berlin on April 21, 1876, he gave an organ recital that was particularly noted by critics for his improvisational skills.  In 1877 he accepted positions in Halifax, Nova Scotia as organist at St. Matthew's Church and as a faculty member at the Young Ladies' Academy and the Mount St. Vincent Academy; he also founded the first chorus in Nova Scotia, the all-male Arion Club. During a second period of study in Germany (1881-1886), he was a composition pupil of Heinrich Urban at the Kullak School of Music and a close friend and compositional disciple of Franz Liszt, who admired Bird's orchestral Carnival Scene enough to conduct several performances.

Bird's initial major success as a composer occurred on February 4, 1886, when he conducted a program of his own works, including his Symphony in A Major (1885), First Little Suite (1884) and Concert Overture (1885), at the Singakademie in Berlin. Successful American performances later that year included his Symphony in A Major by the New York Philharmonic under Walter Damrosch on June 3 and his Carnival Scene by the Chicago Symphony under Theodore Thomas on July 26.

Bird returned to the United States during the summer of 1886 at the invitation of the North American Saengerbund to become director of the Milwaukee Music Festival for one year.  During this period he was active as a piano and organ recitalist and received favorable reviews for performances of his own pieces.

After his return to Berlin in 1887, Bird remained there, with the exception of brief visits to the United States in 1897 for a production of his operetta The Highlanders, in 1907 for medical consultations, and in 1911 to investigate the possibilities of a commission for an opera.  All of these visits included organ recitals, and he developed professional friendships in the United States with such organists as Gerrit Smith in New York and Clarence Eddy in Boston.

 After he was married to Wilhemine Waldman in Petersboro, England on February 29, 1888, Bird was able to enjoy a luxurious lifestyle due to his wife's considerable means; however, the lack of financial necessity greatly diminished Bird's activities as both performer and composer. The Birds maintained opulent mansions in Berlin and in its Grunenwald suburb. The Grunenwald residence was equipped with a house organ. Although their financial holdings were affected detrimentally by the inflationary spiral after World War I, the Birds continued to live comfortably in an apartment on the Kurfuestendamm in Berlin. Bird died suddenly of a heart attack on December 22, 1923 during a suburban train ride.

 Bird received the Paderewski Prize in 1901 and was named to the National Academy of Arts and Sciences in 1898. He has the distinction of being the first American composer of a major full-length ballet, Ruebezahl (1886), and of being the first American-born composer to receive commissions from Germany and France.

Because Bird's compositions were almost exclusively performed and published in Europe, especially in Germany and France, his reputation was never great in the United States; however, contemporary critics, such as Louis Elson and A. Lasser, acknowledged him to be America's foremost living composer, rivaled only by Edward MacDowell. Conductor Arthur Nikisch rated him as America's finest composer. He was especially noted for his melodious, late Romantic style, his colorful orchestration and his facile counterpoint. Bird considered himself a conservative or "conditional modernist" and was especially critical of both Debussy and Richard Strauss.1

Bird published three organ pieces during his lifetime; Three Oriental Sketches, op. 41 (1898, published 1903); Marcia (published 1902); and Concert Fantasia (published 1904). A fourth organ publication, Theme with Variations in d minor, op. 27, was transcribed by W. H. Dayas from the piano two-hand version and published in 1908. Unpublished organ works by Bird include Fugue on August Haupt (1881); three fugues in a minor, c minor and C major (1881); three sonatas in g minor, A-flat major and c minor (1876); and Toccatina (1905).2 An additional unpublished organ piece, Introduction and Fugue in d minor, op. 16, was transcribed from the piano four-hand version in 1891 by W. H. Dayas. The manuscripts for four unpublished pieces, fugues in a minor and g minor of 1891, a canon trio of 1891, and Concert Variations in C Major of 1880, have been lost.3

The earliest of these pieces, the three sonatas from Bird's first German sojourn, were never revised or edited by Bird for publication. In spite of their occasional awkwardness and lack of refinement, these sonatas are fully on the level of Rheinberger's sonatas and are noteworthy for their lyric slow movements and fugal concluding movements. The overall sequence of movements is fantasia/andante/ fugue in the Sonata in g minor, andante/allegretto/fugue in the Sonata in A-flat major, and fantasia/adagio/introduction and fugue in the Sonata in c minor. A fourth sonata in D major is  substantially incomplete. (See Example 1.)

Bird's Fugue in a minor on August Haupt of October 1881 and fugues in C major and c minor of December 1881 are also student works from  his second Berlin trip. They rival Mendelssohn's op. 37 fugues in craftsmanship and reveal Bird to be an extremely skilled contrapuntist. These works amply support the admiration of contemporary critics for Bird's contrapuntal skills. Although Bird generally avoids such devices as stretto, augmentation, diminution and inversion, rhythmically animated subjects are given rigorously contrapuntal treatment that never dissolves to homophonically dominated episodes.

The Theme with Variations for piano two-hand, op. 27 of 1889 was transcribed for organ by W. H. Dayas and published by G. Schirmer in 1891. The variations, in order, include an eighth-note poco allegro; a staccato eighth-note poco più allegro; a moto perpetuo sixteenth-note allegro; a triplet più moderato; sixteenth-note arpeggiations marked allegro moderato; a chorale-like andante ma non troppo; thirty-second note arpeggiations; and a moderato fugue of one hundred measures. The style of  the music is quite reminiscent of Mendelssohn's Variations Serieuse for piano, and the transcription is quite organistic, although one may occasionally wish for fewer octave doublings and a transfer of less of the left hand bass line to the pedal. (See Example 2.)

The Introduction and Fugue in d minor, op. 16 is unquestionably Bird's finest organ work. Bird himself must have held the piece in high regard, because it exists in several versions. It appeared in print for piano four-hands in 1887, in an unpublished manuscript for orchestra, in an unpublished manuscript for organ and orchestra, and in an unpublished transcription for solo organ (dated 1891) by W. H. Dayas with corrections by Bird.4

The introduction is in free form and must be indicative of Bird's improvisational style. The substantial fugue is reminiscent of the fugues that conclude Liszt's "Ad Nos" fantasy and Reubke's organ sonata, with a second section that introduces rapid passagework against the principal fugue subject. Also similar to the Liszt fantasia is the final peroration which includes a recall of the initial thematic material of the fantasie. (See Example 3.)

Written in 1898, the Three Oriental Sketches were copyrighted in 1902 and published in 1903. They are extremely attractive pieces that easily evoke a Middle-Eastern atmosphere through drones, ostinato bass patterns, open fourths and fifths, chromaticism, and grace note figuration.

The Marcia in A-flat of 1902 is a ternary-form piece that retains much of the charm and character of Bird's many piano salon pieces. It is well written and  falls easily under fingers, but does not show an overabundance of inspiration.

The Concert Fantasia in f minor is clearly the best written and most exciting of Bird's printed organ opuses. It  is a large ternary structure of 235 measures in which unbroken sixteenth note figuration in the outer sections gives the same propulsive rhythmic energy as a French toccata or organ symphony finale. The central section also shows the influence of Dubois' toccata and the finale to Guilmant's first sonata with its alternation between a chorale-like theme and sixteenth-note figuration from the outer sections. (See Example 4.)

The Toccatina of 1906, dedicated to Clarence Eddy, maintains a moto perpetuo repeated chord figuration throughout, but seems to be closer akin to a Mendelssohnian scherzo than the élan of a French toccata. Its relatively limited amount of thematic material does not maintain interest readily during the piece's 235 measures.

When considered as a group, one is impressed with the compositional quality and musical attractiveness of Bird's organ works. Although none of the pieces are currently in print and manuscript sources are relatively inaccessible, they certainly merit further research and performance.                

Notes

                        1.                  The two most extensive sources of biographical  information in this article are W.C. Loring, Jr.: "Arthur Bird, American," Musical Quarterly, xxix (1943), 78 and W.C. Loring, Jr.: The Music of Arthur Bird (Atlanta, rev. 2/1974). Other sources for  biographical information  are D. Ewen: American Composers: a  Biographical Dictionary (New York, 1982); L.C. Elson: The History of American Music (New York, 1904, enlarged 2/1915); W.T. Upton: "Bird, Arthur," Dictionary of American Biography (New York, 1928-36; 7 suppls., 1944-81); and Walter Lueckhoff: "Arthur Bird. Einiges ueber sein Leben und Schaffen," Das Harmonium, vii (1901/02), 74-75.

                        2.                  The only known manuscript copies of the Fugue on August Haupt, Fugue in a minor, Fugue in c minor, Sonata in g minor, Sonata in A-flat major, Sonata in g minor, Introduction and Fugue in d minor, op. 16, Theme and Variations in d minor, op. 27 and Toccatina are all currently housed at the Library of Congress. LOC also has copies of the published versions by G. Schirmer of the Concert Fantasia, Three Oriental Sketches, Marcia and the Theme with Variations in d minor, op. 27. Additional copies of the printed edition of Theme with Variations, Three Oriental Sketches, Marcia, and Concert Fantasia are in the collections at Music Library, Harvard University and Music Room, British Museum. The author especially wishes to thank William Parsons of the Music Division of the Library of Congress for his assistance in preparation of this article.

                        3.                  The four sonatas are in a single manuscript sheaf, which contains the fragmentary Sonata III in D major. The cover of the manuscript sheaf which contains Fugue in a minor, Fugue in c minor, and Fugue in C major also lists Fugue in a minor, Fugue in g minor and Canon Trio, which are either missing or were never composed. The Concert Variations in C major were performed at concerts in Boston and Halifax in 1880 and have since been lost.

                        4.                  These manuscripts are housed in the collection at the Library of Congress.