Franjo Dugan: Croatian Organist, Teacher, and Composer

Godwin Sadoh

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.

Godwin Sadoh

Godwin Sadoh is a Nigerian organist-composer, church musician, pianist, choral conductor, and ethnomusicologist. He is the author of several books, including The Organ Works of Fela Sowande: Cultural Perspectives (2007), Intercultural Dimensions in Ayo Bankole’s Music (2007), and Joshua Uzoigwe: Memoirs of a Nigerian Composer-Ethnomusicologist (2007). Sadoh is presently Professor of Music at Talladega College, Alabama.

The arrival of the Christian faith in Nigeria around the mid-19th century introduced not only the Gospel of Jesus Christ, but also church music to one of the most populous African countries. At the turn of the 20th century, indigenous church musicians began to develop a repertoire of music for worship. The music included church hymns, chants for singing Psalms, versicles and responses, and choral anthems, as well as organ pieces. The pioneers of church music composition endeavored to write music that would be close to the cultural roots of the congregations through the incorporation of traditional music resources. Foremost among the first generation of composers was Thomas King Ekundayo Phillips (1884–1969), popularly referred to among Nigerian musicologists as the “father of Nigerian church music,” for his immense contributions to the development, growth, and stabilization of Christian music.

Short biography of Thomas Ekundayo Phillips

Thomas King Ekundayo Phillips was born in 1884 and he attended the Church Missionary Society Grammar School (CMS), Lagos. Phillips received his first organ lesson from his uncle, Johnson, who was an Anglican priest. At the age of eighteen he was appointed organist of St. Paul’s Anglican Church, Breadfruit, Lagos, and served in this capacity for nine years. In 1911 he proceeded to the Trinity College of Music, London, to study piano, organ, and violin, becoming the second Nigerian to receive professional training in music abroad and the first Nigerian to formally study organ in a school of music (Robert Coker was the first Nigerian to study European music abroad in Germany in 1871).1
Upon his return to Nigeria in 1914, Phillips was appointed to the position of organist and master of the music at the Cathedral Church of Christ, Lagos.2 Phillips’ tenure marked a great transition and a period unparalled in the history of Nigerian church music. His accomplishments far outshone those of all his predecessors at the church. He led the Cathedral Choir to great heights within a short period of time, since the choir was established to be a model for other churches. The choir sets the musical standard for choral performance in the country. In this way, Phillips succeeded in revolutionizing church music in Lagos and in Nigeria as a whole.
Phillips embarked on a massive campaign to educate Nigerian congregations in the latest repertoire. First, he concentrated on an intensive training of his choir on sight reading, vocal production and blend, and modern techniques of chanting the Psalms. Second, Phillips established a musical journal of which he was the editor-in-chief. He used the journal to disseminate cogent information about sacred music to the Yoruba congregations in southwest Nigeria, including its role in worship and its relationship to the culture of the people. Third, Phillips wrote a treatise on the compositional devices of early Nigerian church music entitled Yoruba Music.3 In this monumental book, Phillips described methods that composers could use to create new forms of music that employ Nigerian indigenous music resources—such as melodies, scale, and rhythms—to which congregations could relate. Nigerian congregations tend to embrace and appreciate hymns, anthems, and instrumental works based on indigenous popular melodies and rhythms. According to Bode Omojola, Phillips’ views in his Yoruba Music are summed up in three salient points: 1) Yoruba music is often based on the pentatonic scale; 2) harmony rarely exists in Yoruba music; and 3) Yoruba music, like all other musical traditions, is undergoing an evolutionary process.4 Phillips’ book represents the first musicological research and documentation of African traditional music by a professionally trained native. His postulations and research findings were circulated among church musicians through public presentations such as lectures, conferences, and symposia. His Passacaglia on an African Folk Song for Organ and Variations on an African Folk Song for Organ are representative works based on the ideas from his Yoruba Music. Fourth, Phillips founded the Conference of Church Organists and other musical organizations such as the Association of Diocesan Organists, which was a forum for church musicians to interact and exchange ideas on various aspects of sacred music from congregational singing to choral training to organ playing.
Phillips frequently gave lectures, addresses, and demonstrations for the improvement of musical taste and development in the church. He wrote numerous articles on harmonium and organ playing as well as on the maintenance of these instruments. At his instigation, some of the sermons at the Cathedral Church of Christ during this period were directed towards enlightening the congregation on devotional and reverential singing. The historical background of some of the hymns was also incorporated into the sermons. All these efforts led to a tremendous growth in the musical standard of the choir and the congregation in Lagos State and other parts of the country. The Cathedral Choir rendered settings of canticles, responses, anthems, hymns, and diverse choral works by famous European and indigenous Nigerian composers.
When the church was to be elevated to cathedral status in 1923,5 the congregation decided to buy a bigger pipe organ. Phillips embarked on several concert tours at home as well as in London to seek funds for the instrument, and he was able to raise over half of the budgeted amount. Works performed by the choir during these tours included Felix Mendelssohn’s Elijah, John Stainer’s Daughter of Jairus, and the Yoruba songs composed by Phillips. The money was used to purchase a three-manual pipe organ built by Abbot & Smith Co. in 1932.6 In 1964 Phillips was awarded an honorary Doctor of Music degree by the University of Nigeria, Nsukka, for his contributions to the development of church music in Nigeria. Phillips also trained most of the prominent and internationally famous Nigerian musicians, such as Fela Sowande (organist-composer, 1905–1987), Ayo Bankole (organist-composer, 1935–1976), his son, Charles Oluwole Obayomi Phillips (organist and choir director, 1919–2007), and Christopher Oyesiku (singer, choral conductor, and broadcaster, 1925–).7 Thomas Ekundayo Phillips directed the music ministry at the Cathedral Church of Christ for 48 years (Trinity Sunday 1914 to Trinity Sunday 1962). He was succeeded by his son, Charles Oluwole Obayomi Phillips, who served as organist and master of the music from Trinity Sunday 1962 to Trinity Sunday 1992.8

Issues in Nigerian hymn composition

The art of hymn composition in Nigeria is confronted with several related problems. The first issue to be tackled by a hymn writer is that of ethnic diversity—who is your audience or which of the ethnic groups is your primary target? Nigeria as a nation is made up of three major ethnic groups: Yoruba in the southwest, Igbo in the southeast, and Hausa to the north. In addition to this powerful tripartite caucus, there is a large body of minority groups including the Edo, Urhobo, Isoko, Ishekiri, Kwale, Efik, Tiv, Ijaw, Ibibio, and Fulani. All these groups speak different languages and hundreds of dialects. When you move from one small town to another, you might neither be able to understand nor speak the language there, even though you are a Nigerian.
For illustration, I am a Nigerian born to a Yoruba mother, but my father is from Edo State in the midwest region of the country.9 As a result of being raised in Lagos, I am very fluent in the Yoruba language; however, I can neither speak nor understand the local dialect of my father’s ethnicity. Each time I go to Edo State, I communicate in English, a language common to all or most Nigerians.
It follows, then, that a hymn composer in Nigeria must always have a targeted congregation in mind when writing a new song for worship. If the composer wants his/her songs to be sung in the southwest region, the hymn must be in Yoruba. And if the primary congregation is situated in the southeast, the hymn must be in Igbo. Alternately, a wise composer who wishes to reach a larger body of Christ that cuts across ethnic barriers, would write the hymns in English. With this approach, all the ethnic groups within the nation may be able to understand the message of the hymns.
Ironically, this procedure may even create a greater problem because there are some churches that have adamantly adhered to conducting services in their indigenous language and would not accommodate songs in any other language. Among these churches, there are some educated people who could communicate well in English, and there are also those who cannot read nor write the English language.
For instance, there are several Igbo Anglican (Episcopal) churches in Lagos, a Yoruba community. The Igbo Anglican churches were founded by Igbo priests who were confronted with fierce oppositions in convincing ministers in Yoruba churches to create English services to accommodate non-Yoruba speaking natives. The Igbo priests made this move to prevent further loss of Igbo Anglicans to other denominations.10
The only places where English hymns thrive are the newly founded evangelical churches, chapels on college and university campuses, and a few denominational churches such as the Cathedral Church of Christ, Lagos, where services are conducted mainly in English. These congregations have a larger population compared to small parish churches because they are pan-ethnic and globally intercultural in their modes of worship. In most of the evangelical churches, you will find Igbo and Yoruba as well as other minority ethnic groups worshiping together. On college and university campuses, English is the official language of instruction; accordingly, services are conducted in English at all worship centers including student fellowship meetings.
The second problem a hymn writer may have to grapple with is the translation of hymn texts. This may be in the form of translating English hymns to any of the indigenous languages or the translation of a particular local dialect to another within the country. In the first situation, the composer may find it difficult to translate certain English words that do not exist in Nigerian culture. For instance, we do not have snow, winter, hail, or ginger bread in the Nigerian cultural experience. Therefore, the hymn composer will experience difficulty in translating these words into an indigenous language and choosing descriptive words that can best convey the exact meaning to Nigerian congregations. In another instance, when words are translated from one language to the other, there may be too many syllables to be inserted into a single note, or there may be too many words within a phrase that would not fit into the melodic phrase.
The hymn writer is then confronted with the problem of choice: which words are more important to retain and which are less important, to be deleted. A Yoruba Christian song, Kokoro Ayo lowo Mi, when literally translated into English becomes “The Key of Joy in My Hands.” There are several problems with this translation. The Yoruba text has eight syllables and melodic notes to go with it, while the English translation has only seven syllables. The composer will have to create an additional English word to complete the sentence or she/he may try to force two notes into a single syllable of the text. The other problem with this translation is that of positioning the important English words under the strong accents such as the first or third beats of each measure. In other instances, after creating a literal translation of the hymn text, the composer still has to rearrange the words.
The third obstacle to be addressed in composing hymns in Nigeria is the issue of melodic choice. The composer will need to choose between pre-existing tunes such as folk songs, traditional songs that belong to specific cults, popular dance tunes, or original melodies. Folk songs are generally acceptable because their texts deal with simple social life experiences, whereas traditional songs that are devoted to specific deities or divinities may be difficult to persuade Nigerian congregations to sing. The church members were taught by the early foreign missionaries to believe that such cultic songs belong to the devil, and, because of this, they should refrain from incorporating them into Christian worship. These songs are well known to the people; engaging in the singing of those songs may bring back to their consciousness the images of traditional gods and goddesses that they have disowned for the true God of the Christian faith.
Popular band songs on the other hand are perceived to be too “worldly” and mundane for true worship in the church. The argument here is that juxtaposing such melodies with sacred texts may bring back memories of “worldly” experiences that do not bring glory to God and Jesus Christ. In Nigeria, there has been a long controversy and debate on the issue of employing popular band tunes played at night clubs to accompany sacred texts. The Christian community has vehemently opposed this practice at every seminar, symposium, and conference. An alternative available to the composer is to write original melodies that align with new text or pre-existing words.
The fourth major problem confronting a hymn composer in Nigeria is melodic construction. After overcoming the issues of ethnic and language diversity, translation barrier as well as choice of melody, the hymn writer will still have to contend with the issue of tonal aspects of indigenous languages. Because all languages and regional dialects have tonal inflections, the composer must be mindful of the melodic shape of each note assigned to every syllable. Any discrepancies between the melodic contours and indigenous language can adversely dislocate the intended meaning to be conveyed to the congregation.
Most Nigerian dialects normally have three to four tonal inflections. Yoruba language has three main tone patterns on its words: the low, middle, and high tones. Consequently, if the tonal inflection of a word is high, the melodic contour must correspond to it by rising; if the inflection is low or middle on the word, the melodic contour has to move in that direction. In other words, the melodic shape of words in Nigeria has to run parallel with the rising and falling pitches of the local dialects.
Among the Yoruba, the word Ade means crown, and its tonal inflections are middle and high. Hence, the appropriate notes for the two syllables can be re–mi, mi–so, la–do, or so–la. If the hymn writer chooses a melody in the opposite direction, the meaning of the text will change and it will not make sense to the Yoruba congregation. By choosing different tonal pitches, this word can mean ade (crown), ade (to cover), ade (to tighten), or Ade (the name of a person from a royal lineage). The composer of indigenous Nigerian church hymns will have to take into account this problem in order to write meaningful and logical songs for Nigerian congregations.
The fifth problem a Nigerian hymn writer faces is that of harmonic organization. Nigerian traditional music has a concept of polyphony. Indigenous harmonic usages can be observed in both traditional vocal songs and instrumental music. While there is a predilection for thirds, fourths, fifths, and parallel harmonies in the musical repertoire of traditional music, one can also hear the clashing of seconds in tone clusters among the Ijesha and Ekiti from southwest Nigeria. Interestingly, the concept of harmony is more pronounced in the southern regions of Nigeria, such as the Yoruba, Igbo, Edo, Ijaw, Efik, etc. The northern Hausa-Fulani sings mostly in unison or what Kwabena Nketia calls “polarity,”11 which is a very strong influence from the Arabic culture. The reason for this might be twofold: 1) the southerners have a long history of harmonic singing in their traditional culture, in particular, the Igbo and Midwestern regions; and 2) the church music introduced by the early missionaries from America and England was restricted mainly to the south. Consequently, the foreign hymns in four-part harmony simply reinforced the concept of polyphony among the southern peoples. As one may recall, the colonial policy encouraged the northern Muslims to continue in their Islamic faith, while the southerners fully embraced the newly found Christian faith.12
The final problem confronting hymn composition and congregational singing in Nigeria is that of instrumental accompaniment. During the early stages of Christian worship in Nigeria, especially in the 19th century, congregational hymns were accompanied mainly with organ, harmonium, or piano in most churches. Unfortunately, native worshipers could not easily relate to nor embrace singing songs without movement. They were used to dancing, hand clapping, and all manner of bodily movements in their traditional culture. The singing of European or indigenous hymns with the exclusion of the dance experience created a major hindrance and stumbling block to congregational singing. This impasse created schisms and eventually led to the fragmentation of the early church in Nigeria into various factions and denominations. From this fragmentation evolved indigenous independent churches such as the Aladura (Prayer) Church in early 20th century, where traditional musical instruments were fully utilized to accompany congregational singing of hymns.
In Nigeria today, traditional musical instruments are employed in accompanying congregational singing at various indigenous churches and established traditional churches such as Anglican, Baptist, Catholic, Lutheran, Presbyterian, and Methodist. Even European or American hymns are accompanied with indigenous drums, iron bells, sekere (shaking idiophone), and hand clapping. The only exception to this practice is to be found at the Cathedral Church of Christ, Lagos, where hymns are still accompanied only with the pipe organ and piano. The Cathedral Church is the only church in the country that strictly kept intact the European worship traditions in post-colonial Nigeria. The worship experience in the church is comparable to any of the British cathedrals such as St. Paul’s or Westminster Abbey. In addition to instrumental accompaniment, services have been conducted exclusively in English, from the inception of the Cathedral Church of Christ in 1867 to the present. The only occasions when other types of musical instruments and indigenous language is tolerated are during special services dedicated to the youth of the church or during diocesan events. Even in these specialized services, Western musical instruments such as trap drum set, electric guitar, and electric keyboard are mostly used in accompanying contemporary praise choruses from America and Nigeria. These instruments are used to play music that the youth of the church would like to hear and sing. The Standing Committee of the Cathedral Church approved the use of foreign instruments in order to keep their youth in the church and perhaps attract more young men and women to their congregation. Prior to this era, which began in late 1990s, the Cathedral Church was losing a lot of their young people to the newly founded contemporary churches where those instruments were being used to accompany modern praise choruses.
Therefore, a hymn writer in Nigeria needs to recognize the important issue of movement in worship. The composer is compelled to write songs that can align with percussion instruments and inevitably move the congregation to dance. In Nigeria, dance is visualized as an act of worship to God. We may ask at this juncture: how did Thomas Ekundayo Phillips solve the aforementioned problems in the hymns he wrote, and how did the congregations react to his compositions?

Selected indigenous hymns
Thomas Ekundayo Phillips wrote several songs of worship for the Cathedral Church of Christ, Lagos, and other smaller parish congregations. His hymns are in both English and Yoruba languages. Although services were conducted mainly in English at the Cathedral Church, Phillips’ compositions in Yoruba language were permitted for rendition during special occasions such as choir concerts, synod services, diocesan events, and ordination of a bishop or archbishop in the church. Such events attracted people from various backgrounds, both the well-educated and the less-educated. As the church was located in a Yoruba state, the majority of the guests from other parishes were Yoruba; therefore, they felt more at home singing songs in their own language. Phillips’ music represents the first generation of Nigerian composers. Works in this era are quite simple, short, and tonal.
Phillips’ Versicles and Responses (Awon Adura Kukuru ati Idahun Won)13 was specifically written for worship in the smaller Yoruba parish churches in southwest Nigeria. It is a canticle of prayer sung in morning and evening worship. The performance technique of the song is the African “call and response,” with simple organ accompaniment. The priest (Alufa) sings the solo while the congregation (Ijo) responds in unison. The organist plays the first note of the opening solo and the priest sings his line a cappella, but the organ accompanies the congregational response. Since the Versicles and Responses is in Yoruba language, it cannot be sung at worship in other regions of the country. The melody is original and in five-note pentatonic scale (do–re–mi–so–la), which is commonly found in Yoruba folk songs. The vocal compass of the song is nearly an octave, making it easy for the members of the congregation to sing without straining their voices. While the melodic line employs a pentatonic scale, the organ accompaniment uses a free diatonic harmony with occasional tonicization of the dominant. The melodic contour mirrors the tonal patterns of the Yoruba text throughout the music. The translation of the first page of the Responses is as follows:

Priest: Oluwa, Iwo si wa l’e te (Lord open our lips)
Congregation: Enu wa yio si ma fi iyin Re han (Our mouths shall sing forth Thy praise)
Priest: Olorun, sise ki o gba wa la (Lord make haste to save us).
Example 1 shows the first page of Phillips’ Versicles and Responses.
Phillips wrote a very short Yoruba Vesper hymn for the closing of evening service, entitled Baba a f’ara Wa (Father, we surrender ourselves). This hymn is usually sung at the end of evening worship before the recessional hymn is sung. The organist plays the first chord as written in the score, then the congregation sings the entire song as quietly as possible. Apart from one sub-dominant note, the melody is in five-note pentatonic scale (do–re–mi–so–la), and its range is a seventh. The melodic shape of the hymn strictly mirrors the tonal inflections of the Yoruba text, and it is an original hymn. Consequently, by observing the compositional rules, Phillips was able to retain the intended meaning of the Yoruba words. The congregation sings in unison, but the organ accompanies with conventional four-part harmony and closes with a plagal cadence. The song is a prayer for God’s protection at night. Below is a translation of the Yoruba text:

Baba a f’ara wa
Si iso re l’ale yi
Dabobo wa ko pawa mo
Titi ‘le o fi mo, Amin.

Father we surrender ourselves
Under your care tonight
Protect and keep us safe
Until tomorrow morning, Amen.

See Example 2 for Phillips’ Vesper Hymn.
Yoruba Magnificat in C (The Song of Mary) is another evening hymn composed by Ekundayo Phillips. The text of this hymn is derived from Luke 1:46–55 in the King James Bible. It is a Yoruba hymn-anthem for four-part choir, congregation, and organ accompaniment. The hymn is commonly sung during a synodical or any other diocesan service that involves the Cathedral Church of Christ and other parishes in the community. Compositional technique combines monophony, polyphony, and contrapuntal devices. Structurally, the hymn-anthem is in three-parts: A) the congregation sings with organ accompaniment in C major; B) alternation of solo passages with full chorus in the key of G major; and A) full chorus with organ. Phillips maintains strict observance of parallel motion between the melodic shape and the Yoruba text. The original melody mirrors the contours of the inflection of the words. As regards tonality, Phillips uses the conventional diatonic scale for the melody, while the organ has more notes. Harmonically, there is a preponderance of thirds, fourths, fifths, sixths, and unison in the vocal lines. In addition, he uses all types of dynamics—mf, f, ff, cresc., dim., as well as rallentando, allargando, etc. Example 3 shows an excerpt from the Yoruba Magnificat in C.
Phillips wrote several Antiphons to Psalms with organ accompaniment. These short songs are all in Yoruba language and they are meant to be sung in unison before, during, and at the end of the Psalms. The melodies use tetratonic and pentatonic scales, and they are generally within the range of an octave. The melodic contours strictly imitate the inflections of the Yoruba words. The organ accompaniment is simple and often closes with either a plagal or perfect authentic cadence. The composer gives clear instructions on performance technique and at which points the antiphons are to be sung in the Psalms. Example 4 shows the opening page of the Antiphons to Psalms.
From Glory to Glory is a four-verse English hymn by Ekundayo Phillips, written in four-part harmony with short organ interludes inserted between all the verses except the final. This hymn is frequently sung at evening services and festive occasions at the Cathedral Church of Christ. In this hymn, Phillips keeps the melodic construction simple and the harmonization diatonic. He is not compelled to observe the Nigerian indigenous creative principles because of the English text. In fact, the harmony briefly tonicizes C in the third and fourth measures. However, the singing alternates between monophonic and polyphonic phrases. Phillips’ Yoruba hymns were well received and are still popular today in most Anglican churches in southwest Nigeria, especially Lagos. In fact, the current Cathedral Church of Christ Choir recorded some of Phillips’ hymns and anthems in 2006 to celebrate his musical legacy. From Glory to Glory is shown in Example 5.

Conclusion
Thomas Ekundayo Phillips indeed is the father of Nigerian church hymn composition. He laid a solid foundation for the composition of indigenous hymns through his numerous compositions and his book, Yoruba Music. He continually strove to encapsulate the theoretical framework of Yoruba traditional music in his compositions for the Christian church in Nigeria. In the area of tonality, he uses the popular five-note pentatonic scale, occasionally deviating from this method in songs such as From Glory to Glory, which is in English. Therefore, it would not be wrong to admit that Phillips adheres strictly to pentatonality in his Yoruba hymns, but uses the diatonic scale freely in composing English hymns. Phillips solved some of the problems in composing indigenous hymns by writing original texts and melodies. This procedure enabled him to successfully juxtapose the two entities in which the melodic contours consistently mirror the tonal patterns of Yoruba text in order to convey the intended meaning to his Yoruba congregations.
A large number of Phillips’ compositions are in Yoruba language, meaning that his targeted audience was the Yoruba congregations in southwest Nigeria. This corroborates the prevalent ethnic diversity among the Christian congregations in post-colonial Nigeria. Subsequent generations of composers rely on his research from well-documented field work on Yoruba music found in his book and his compositions. However, some modern Nigerian composers are making efforts to alleviate the issue of ethnic conflicts by writing songs in diverse indigenous languages as well as borrowing folk and popular songs from various ethnic groups in the country in their works. My new hymn book, E Korin S’Oluwa,14 is a major contribution towards uniting the vast ethnic groups in Nigeria. The indigenous texts are in Yoruba, Igbo, as well as English language, and pre-existing songs are borrowed from all the major ethnic groups in the country. I am but one of a growing number of Nigerians who have been touched by Thomas King Ekundayo Phillips, and so his efforts to build the musical life of the Nigerian church continue after his death.

 

Other articles of interest:

History of the organs of the Cathedral Church of Christ, Lagos, Nigeria

Centennial of the Cathedral Church of Christ Choir, Lagos, Nigeria

Fela Sowande: Nigerian Musician Legend

Thomas Ekundayo Phillips: Nigerian composer

Thomas King Ekundayo Phillips

 

Marijim Thoene

Marijim Thoene is a native Californian. She received a B.M. degree in Liturgical Music from Peabody Conservatory, an M.M. in Organ Performance from the University of Southern California, and an M.M and D.M.A. in Church Music/Organ Performance from the University of Michigan. She has also studied at the Queen’s College and University College in Oxford, the Organ Academy in Pistoia, Italy, and at the University of Salamanca. She has been director of music at churches in Baltimore, Oxfordshire, San Diego, Ann Arbor and New Orleans, and has been on the faculty at the University of New Orleans, and Our Lady of Holy Cross College in New Orleans. Her CD, Mystics and Spirits, was recorded on the Dobson organ at St. Joseph Abbey in St. Benedict, Louisiana. Her second CD, Wind Song: Music for Organ and Flute, has just been released and was also recorded at St. Joseph Abbey. Among her favorite topics is “Fierce Beasts and Gentle Creatures Who Play the Organ in Medieval Manuscripts.”

Sublimity flashing forth at the right moment scatters everything before it like a thunderbolt…
—Longinus

As scholars and musicians celebrate the music of Buxtehude three hundred years after his death, I ask myself, as an organist, how would I describe the drawing power of his organ music? What is it that speaks to me and draws me to his music? To be perfectly candid, I ask a lot from the music I choose to learn. I want high drama. Give me Longinus’s aesthetic of great art: “It must have something of the sublime in it.” Great music must have epic qualities like Virgil’s Aeneid or Homer’s Odyssey; in short, it must describe the human condition with tragedy and comedy, tension and release, despair and hope, and it must have the essence of a dance. I chose Buxtehude’s Ciacona in C minor because it contains all of the qualities mentioned above, and all of them occur within the structure of a dance form that Buxtehude calls a “ciacona.”
I think that the greatness of Buxtehude’s writing is based in part on his ability to borrow from the techniques of Frescobaldi and Froberger, and to incorporate them into his own work. Using imitation, Buxtehude follows what Longinus deemed a natural process to attain greatness: “Greatness of soul must be fed and developed by an enthusiastic imitation and emulation of previous great poets and writers.” The similarities in form and motifs of Buxtehude’s Ciacona in C minor and in works by Frescobaldi and Froberger are compelling. The most dramatic “borrowing” apparent in Buxtehude’s Ciacona in C minor is his use of the ostinato ground, as found in Frescobaldi’s Cento Partite sopra Passacagli. By extension, Buxtehude’s use of repetition of a melodic motif as the structural basis of his composition is found in Froberger’s Canzona VII. Frescobaldi’s use of the ostinato ground, and Froberger’s use of a melodic motif, repetition of a harmonic pattern and melodic pattern are fused in Buxtehude’s Ciacona in C minor. His ciacona’s basso ostinato (ground), which occurs sometimes in succession, sometimes intermittently, is the unifying element within the composition. (See Example 1.) As in J. S. Bach’s Passacaglia in C minor, the ostinato pattern is the foundation of the composition. Frescobaldi’s use of ostinato and Froberger’s use of a repeated motif are transformed in Buxtehude’s Ciacona in C minor.

The significance of the Ciacona in C minor, BuxWV 159
Philipp Spitta placed Buxtehude’s Passacaglia in D minor and the two ciaconas in C minor and E minor at the beginning of the first volume of his edition of Buxtehude’s organ works, which was published in 1875. Spitta, in his letter to Brahms, says of these three works: “For beauty and importance [they] take the precedence of all the works of this kind at the time, and are in the first rank of Buxtehude’s compositions.”1 After seeing the D-minor passacaglia, Brahms wrote to Spitta: “ . . . when I become acquainted with such a beautiful piece as the Ciacona in D minor by Buxtehude, I can hardly resist sharing it with a publisher, simply for the purpose of creating joy for others . . . ”2
Kerala Snyder, in her book, Dieterich Buxtehude: Organist in Lübeck, notes that Brahms referred to Buxtehude’s Passacaglia in D minor as the Ciacona in D minor. She makes the observation that in Brahms’s time as well as Buxtehude’s, the terms ciacona or chaconne and passacaglia were interchangeable. Buxtehude himself titles his works ciacona and passacaglia.3
The Ciacona in C minor contains a microcosm of Buxtehude’s compositional devices, which can be found in Frescobaldi and Froberger. In addition to mirroring their form, he quotes rhythmic motifs. The dotted eighth-note followed by a sixteenth and vice versa are prominent motifs in Frescobaldi. See Example 2 from his Toccatas Terza (Per l’Organo da sonarsi all levatione), Quarta, and Sesta from Book II of his Toccatas and Canzonas, etc. of 1637. While Frescobaldi uses these rhythmic patterns sparingly, Buxtehude repeats them throughout a section. (See Example 3, measures 17–20, 21–24, 25–28, 114–117, and 118–121.) Frescobaldi’s dramatic use of suspensions, which dominate the Toccata per Elevatione from Messa delli Apostoli in his Fiori Musicali, is mirrored briefly in Buxtehude’s Ciacona in C in measures 3 and 7. Buxtehude’s mercurial shift in mood from sorrow to joy, the latter characterized by triplet figures, can also be found in the abrupt shifts in mood in Frescobaldi’s Toccata Prima (Book II of Toccatas and Partitas), as well as in Froberger’s Toccata I, II, IV, XII, XIII, XVI XIX, XXV, XXVI; Froberger’s Fantasia I; Froberger’s Canzona III, IV, V, VI; and Froberger’s Capriccio I, II, IV, VII,VIII, X, XII, XIV, and XVIII. Froberger’s burst of joy, a dance section, contrasting with more somber sections, appears in Buxtehude’s Ciacona in C minor in the 9/8 section, measures 122–137.
Using Buxtehude’s Ciacona in C minor as a focus, the following topics will be addressed:
(1) What is the structure of his Ciacona in C minor? (2) How did this Italian ostinato form and the overall persistence of repeated motifs that characterize the canzonas of Froberger reach Buxtehude? The ostinato form is Italian in origin and its first appearance in North German repertoire (with the exception of Martin Radeck, active 1623–83) is in Buxtehude’s ostinato organ works. (3) What elements of form of Frescobaldi’s Cento Partite sopra Passacagli and Froberger’s Canzona VI in A minor are found in Buxtehude? (4) What clues in performance practices can be applied to Buxtehude’s Ciacona in C minor from Italian sources? (5) What elements of Buxtehude’s Ciacona can be seen in J. S. Bach’s Passacaglia in C Minor? (6) What is the significance of repetition in this work?

1. The structure of Buxtehude’s Ciacona in C minor
The structure is succinctly analyzed in Willi Apel’s The History of Keyboard Music to 1700:

The Ciacona in C minor consists of 38 variations on the ostinato subject which is heard in the bass unchanged for the first seven variations and then freely varied in other voices. Sometimes the transformation of the subject goes so far that its contour is entirely lost and only the harmonic scheme remains, as, for example, in variations VIII, IX, and X. . . . Variation XX is also very free, as Buxtehude modulates to G minor. In order to return to C minor, he inserts a fifth measure. Beginning with variation XXI each variation is literally or almost literally repeated (XXI=XXII, XXIII=XXIV, etc). Thus the chaconne falls into three main sections of seven, thirteen, and eighteen variations, respectively, the first marked by a strict ostinato, the second by a particularly free treatment of the subject, and the third by paired variations.4

The Ciacona is mercurial in its moods, beginning in a somber, serious mood and altering to a light, dance-like mood. Then in variations XVII through XXII a dotted eighth and sixteenth note motif dominates, and in variation XXIX through XXX the reverse of that rhythmic figure is heard: the sixteenth note followed by the eighth note. Buxtehude’s meter is in 3/4 throughout, with the exception of variations XXXI–XXXIV, which are in 9/8.
It is this juxtaposition of contrasting moods, i.e., dark versus light, a sort of exaggerated formality with the dotted rhythms versus a rather unbridled exuberance, which makes for high drama in the work. Buxtehude was no stranger to drama. So popular were Buxtehude’s Abendmusiken, an annual concert series of musical drama, sponsored by business men of Lübeck and open to the public free of charge, that in 1682 police were hired to ensure the peace.5 The dramatic flavor of his Abendmusiken is seen in the summary of the libretto of 1684:

Heavenly Joy of the Spirit on Earth over the Incarnation and Birth of Our Dearest Savior Jesus Christ, in separate acts, in opera style, with many arias and ritornelli, brought into a musical harmony for six concerted voices, various instruments and cappella voices.
The Most Frightful and Most Joyful; Namely, the End of Time and Beginning of Eternity, in dialogue style, also shown in five scenes, for five concerted voices, instruments, etc.6

His sense of the dramatic as well as his gift for comedy is seen in a work dated 1688, Wacht! Euch zum Streit, a work originally thought to be by Buxtehude but now in question. Its text is made up of biblical quotations, chorale verses, and new poetry, with the main emphasis on the new strophic poetry. It is scored for five or six vocal soloists, two violins, two violas, and continuo, with a brief and optional appearance for trombones. The characters are all allegorical. In the prologue, Avarice, Wantonness, and Pride (three sopranos) argue among themselves as to who is the most powerful, and the Divine Voice (bass) denounces them all with biblical words.7

2. How was the music of Frescobaldi and Froberger transmitted to Buxtehude?
As mentioned previously, Buxtehude was, with the exception of Martin Radeck, the only north German composer to write keyboard ostinato pieces. They were composed primarily in Italy and South Germany. Although Buxtehude never visited Italy, Italian musicians were engaged at the Marienkirche in Lübeck during Buxtehude’s tenure as organist—an Italian castrato in 1672, the singer ‘Longlio’ in 1687 and another unnamed Italian in 1693.8 It is thought that Buxtehude was introduced to Frescobaldi and Froberger through Matthias Weckmann (1619–1674), organist at the St. Jacobi Church in Hamburg from 1655 who met Froberger in the Dresden court about 1653.9 Weckmann was married in Lübeck and Tunder was his best man. It is important to note that Matthias Weckmann founded a collegium musicum in 1660 in Hamburg. They performed “pieces from Venice, Rome, Vienna, Munich, Dresden, etc. indeed, this collegium attained such fame, that the greatest composers tried to attach their names to it.”10
Buxtehude may have had access to Frescobaldi’s music through the music library of Tunder’s in the Marienkirche in Lübeck, which had the largest collection of Italian publications of church music in Germany. Granted, there are many motives and styles of figuration of Frescobaldi that appear in Buxtehude as mentioned previously.

3. What formal elements of Frescobaldi and Froberger are found in Buxtehude?
Frescobaldi’s monumental harpsichord work, Cento Partite sopra Passacagli, published in 1637, the year of Buxtehude’s birth, contains compositional techniques that are mirrored in some degree in Buxtehude’s C-minor Ciacona. The work is analyzed in detail in Frederick Hammond’s book, Girolamo Frescobaldi: His Life and Music. Hammond summarizes the tonal centers, mensuration and form of each section.11 Both works, for the most part, are based on a repeated harmonic structure.
Frescobaldi’s Cento begins with a Passacaglia that is constructed on a descending tetrachord (D to A). Frescobaldi immediately sets up, within the large construct of a repeated harmonic framework, a series of short melodic motives that add cohesion to the Passacaglia. Following the Passacaglia is a Corrente, then a Ciacona in F major built on this harmonic progression: I-V-vi-I6, IV, VI. (See Example 4.) Here one sees Frescobaldi’s use of an ostinato ground, which forms the foundation for his Ciacona in F within the Cento. In this section, measures 133–140, the harmonic progression is repeated four times.
Compare Example 4 with Example 1 to note the differences between Frescobaldi’s ostinato bass with Buxtehude’s. Here one sees a technique that undergoes transformation in Buxtehude. The rhythm of Buxtehude’s bass-line remains constant, Frescobaldi’s does not, Buxtehude’s is memorable and Frescobaldi’s is not! For Buxtehude the ostinato harmonic structure is inviolable; he may depart from it briefly, but always returns to it. Unlike Frescobaldi’s Cento, the entire composition rests on this hauntingly beautiful bass line while above it soar contrapuntal dialogues, spirited dances, and flights of fantasy.
Yet, no matter how different Frescobaldi is from Buxtehude the compositional technique is the same. Returning to the structure of Cento, following the Ciacona in F major is a Passacaglia in C major characterized by dotted rhythms as in Buxtehude’s C-minor Ciacona; then a C-major Ciacona, a Passacaglia in A minor, another Ciacona in A minor. The Cento ends with a Passacaglia in D minor. In Frescobaldi there are dramatic shifts in mood within sections as in Buxtehude, but in a more diffuse way.
Elements of the remarkable ostinato C-minor Ciacona may also be found in the canzonas of Froberger, which no doubt were influenced, in part, by Frescobaldi. In 1637 Froberger was court organist for Emperor Ferdinand III in Vienna and he was granted leave to study with Frescobaldi in Rome. He studied there until 1640.12 The documents are scant regarding the life of Froberger; however, it is known that he returned to Italy some time before 1649 and may have studied with Carissimi. In a letter to Kircher he mentioned performing in the courts of Florence and Mantua.13 The year 1637 also marks the year of the publication of Frescobaldi’s Second Book of Toccatas, Canzoni, etc. The imitative counterpoint ever present in Frescobaldi’s canzonas is at the heart of Froberger’s canzonas. In Froberger’s Canzona in A minor, a single motif is the basis of the whole composition. See Example 5 showing the opening theme of Froberger’s Canzona VI and its rhythmical transformation. The motif undergoes rhythmical transformation, but is ever present, much like Buxtehude’s ostinato bass line. At the core of Froberger’s Canzona VI is a theme that undergoes transformation but remains singable and memorable.

4. Performance practices
Buxtehude’s Ciacona in C minor is sectional and moves from darkness to light. Is it appropriate to change tempi? In answering that question it may be appropriate to take Frescobaldi’s words to heart. Under the title of “Cento Partite sopra Passacagli” Frescobaldi offers these words: “The Passacaglias may be played separately, like the chaconnes, according to the performer’s wishes, whilst adjusting the movement from one variation to the next.”14 Certainly, one should consider the suspensions at the beginning of Buxtehude's Ciacona and choose a tempo that would not obscure the suspensions. If one must play Buxtehude on a tracker organ with a heavy action, one can look to Girolamo Diruta, who addressed how to approach the sometimes formidable task of playing on such an instrument. Diruta says: Let the arm guide the hand. In other words, use the weight of the arm to depress the keys. He also says that one must press and not strike the keys, one must caress the keys as though one were caressing a child.15

5. Buxtehude’s influence on Bach’s Passacaglia
All of Buxtehude’s ostinato works are found in the Andreas Bach Book,16 an anthology compiled before 1700 by Johann Christoph Bach of Ohrdruf, Johann Sebastian Bach’s older brother and teacher.17 In all probability Bach knew Buxtehude’s Ciacona in C minor in 1705, when at age 20 he received permission to leave his post as organist at the New Church at Arnstadt to travel on foot 250 miles to Lübeck to hear Dieterich Buxtehude. He was there for almost a quarter of a year, staying three times longer than his four weeks of granted leave time. As Christoph Wolff comments, “From Bach’s vantage point in 1705, there was simply no other musician who could offer him so much.”18
Bach’s monumental Passacaglia in C minor, BWV 582, with its twenty variations over its eight measure ground, is reminiscent of Buxtehude’s Ciacona in C minor. As Peter Williams points out, “a series of conventional figurae are used (one after the other) in a texture varying from one to five parts.”19
No autograph of BWV 582 survives; however, an early copy exists and Williams comments that “the earlier the Passacaglia was composed, the more it can be seen as a deliberate essay in genre-composition, very likely under the influence of Buxtehude.”20 Bach emancipates the form, but always, as in Buxtehude, the theme of the Passacaglia is ever present, singable and memorable. Unlike Buxtehude, Bach presents the ostinato bass line first as a solo voice in the pedal, giving emphasis to its importance as the foundation of the entire work.

6. The significance of repetition
Repetition occurs on many levels. In Buxtehude’s Ciacona in C minor, first the ostinato theme in the pedal recurs, unchanging in pitch, sometimes slightly altered rhythmically; variations are repeated, and on a detailed level, motives are repeated within a variation. All of this serves the purpose of creating a unified, organic whole. In repeating a variation he allows the listener to savor music for the second time. At the core of fine art is “artful” repetition . . . it promotes symmetry and patterns that give pleasure to the eye and ear. Buxtehude’s Ciacona in C minor is like a stage on which the characters experience sorrow, joy, conflict and resolution and the conclusion seems to be an affirmation of cosmic harmony.
One has only to look in Corliss Arnold’s Organ Literature: A Comprehensive Survey to see that the ciacona/passacaglia is alive and well. On May 16, 2007, I was in the Duomo in Florence and heard Jean Guillou play a brilliant, memorized recital. He concluded his recital with his transcription of Modest Moussorgsky’s Pictures at an Exhibition, with no fewer than five movements entitled Promenade (“Passeggiata”). How refreshing to hear this majestic and joyous theme recur over and over again. See Example 6 for the opening of the passacaglia. This recurring theme is an “artful” repetition, giving the listener a talisman for his journey, like a stone worn smooth by his touch, something that brings comfort because it is always there. ■

This paper was presented on June 26, 2007 at the 28th International Organ and Church Music Institute, celebrating “Buxtehude and Liturgical Music,” at the University of Michigan.

 

James D. Hicks

James D. Hicks is a native of Fredericksburg, Virginia, and holds degrees in music from the Peabody Institute of Music, Yale University and the University of Cincinnati. Other studies include instruction at the Royal School of Church Music in England. He is an Associate of the American Guild of Organists. Hicks has held liturgical positions throughout the eastern United States and in 2011 retired from a twenty-six-year tenure at The Presbyterian Church in Morristown, New Jersey, the community in which he still resides. 

James Hicks has performed throughout the United States, Australia and Europe. Most recently in July 2013, he was a featured recitalist in several organ series in Finland, including the Helsinki Organ Summer and the Turku Summer Festival. He performed for Swedish National Radio in March 2012, a broadcast that included world premieres of several modern works from that country. He has recorded two collections of organ music on the American Pro Organo label. The first, 2003’s American Classic, highlights the rebuilt Austin organ at The Presbyterian Church in Morristown, New Jersey, and contains many recorded premieres of twentieth and twenty-first century American works, including two original compositions. Hicks traveled to Sweden in 2010 to record a double CD (Nordic Journey, Pro Organo #7239) of Nordic works on the historic Setterquist organ at Linköping Cathedral. This collection includes many unusual works from Nordic lands and a commissioned composition, Variations, by the Nordic cathedral musician Fredrik Sixten. Hicks recorded three separate CDs of Nordic music at the following Swedish venues in August 2013: St. Johannes’ Church, Malmö, Skara Cathedral and Västerås Cathedral. These discs include four commissioned works and the first modern recorded performances of many unpublished, hitherto unknown, compositions from the romantic and modern periods and are due to be released during the first half of 2014. 

In addition to his endeavors in organ literature, Hicks is a student of Celtic music, and has performed extensively throughout the New York metropolitan area on instruments associated with this tradition. He appreciates playing bellows-blown bagpipes, particularly the Border Pipes and Scottish Small Pipes. He plays the Great Highland Bagpipes as well, and competes on the Grade II level in the Eastern United States Pipeband Association’s sponsored Highland Games.  

Situated on the rugged west coast of Norway, the city of Trondheim is the location for one of the most compelling sacred spaces in all of northern Europe. The Nidaros Cathedral, a Romanesque and Gothic structure dating from 1140 is the spiritual heart of Norway, a shrine to St. Olav, and a centuries-old place of pilgrimage. It is also the home of composer and cathedral musician, Fredrik Sixten, a Swedish composer whose liturgical works are quickly garnering international acclaim. Sixten was appointed Domkantor of Nidaros Cathedral on April 1, 2013, and is responsible for conducting the Domkor and Oratoriokor. Prior to this prestigious appointment, Sixten spent twelve years as Cathedral Organist at Härnösand Cathedral, Härnösand, Sweden. Located over two hundred miles north of Stockholm, the university city of Härnösand is situated near the High Coast, a UNESCO-designated area of considerable natural beauty. The cultural and historical features of Härnösand and, now, Trondheim, have been the stage for the creation of a large and fascinating body of new compositions for the church by Fredrik Sixten. On the occasion of the composer’s fiftieth birthday in October 2012, I had the privilege of interviewing this musician about his life’s work thus far. This essay seeks to provide an introduction to Sixten’s life and career as well as identifying and briefly describing his many contributions to the contemporary organ repertoire. 

The son of a Lutheran pastor, Fredrik Sixten was born in Skövde, Sweden on October 21, 1962. Sven Sixten was a vital influence on the composer’s life from his earliest years and, perhaps, an initial source for Fredrik’s emerging creativity. The younger Sixten’s Epilogue for violoncello and piano (published by Gehrmans Musikförlag-GE11353) dating from 2001, is an eloquent testimonial to the composer’s father upon the latter’s death. Sven Sixten was a respected author of poetry, contemporary commentary for a wide variety of publications and novels, as well as serving as a priest at the Lutheran church in Fristad. It was this heritage that brought Fredrik into the musical world of the church. From a young age, he sang in choirs, participated in the life of the church, and displayed a precocious fascination with musical scores, spending countless hours copying diverse compositions without knowing how they sounded. Piano study ensued at age ten and, eventually, organ as well. 

As the aspiring musician reached adolescence, Sixten’s musical passions extended to other means of expression. Teaching himself to play guitar and drums, he formed a rock band called Birka, the original name of Stockholm, and the group covered many of the pop songs of the 1960s and 1970s as well as writing original material. Sixten cites the horn arrangements found in such works as the early albums of Chicago and Blood Sweat & Tears, as well as other jazz-rock fusion groups as a necessary balance to his primary tuition in classical music. He believes that his mature compositions would not have the same character now without these contradictory influences. 

Sixten enrolled in the Royal Academy of Music in Stockholm at the age of eighteen. The diverse cultural opportunities available in the capital city, regular practice on some of the important organs there, including the instrument at the Hedvig Eleonora church, and private lessons in composition with the acclaimed composer Sven-David Sandstrom, were crucial influences in Sixten’s artistic development. In addition, Sixten cites the mentorship of Professor of Piano Eva Luthander, who encouraged him to perform his original compositions, including, for example, an early work, Sonata for Violoncello and Piano for a jury examination. 

After five years of study, Sixten began his career in church music, serving first as assistant organist at Västerås Cathedral from 1986–1991. He proceeded to serve as organist at Vänersborg Church from 1991–2001 and as artistic director of the Gothenburg Boys Choir from 1997–2001. His 2001 appointment as cathedral organist in Härnösand proved to be critical to Sixten’s development as a composer. Whereas he previously had insufficient time for composing, it was this fortuitous opportunity at Härnösand that allowed Sixten the requisite time to follow his own creative path. The cathedral authorities encouraged him to provide new works for this community of faith as a part of his ministry. The impressive number of large-scale choral works conceived during these years includes 2004’s St. Mark Passion (the first Swedish-language Passion setting), 2007’s Requiem, and 2009’s Christmas Oratorio. A host of smaller works for “everyday use” attests to the possibilities inherent in this situation. 

Evidence of Sixten’s mature style became apparent with this prodigious output. The composer cites “the usual suspects” with Bach, Brahms, Prokofiev, Poulenc and, particularly, Duruflé as role models. He has also mentioned the melancholy demeanor of Swedish folk music as the essential component of his music. In addition, Sixten’s penchant for pop music, previously mentioned as an interest in his formative years, finds expression in the music of Prince. Going beyond Prince’s more popular discs such as Purple Rain, Sixten appreciates, instead, the American musician’s more experimental recordings as a vital influence. Sixten claims that Prince often “challenges the listener,” and is not afraid to make “ugly, strange sounds.” A final sphere of influence belongs to American music’s most characteristic indigenous forms: blues and jazz. Sixten often borrows from the modal characteristics of the former and the rhythmic syncopation and harmonies of the latter. 

It is this diversity of experience that leads Fredrik Sixten to state that “there is no single organ style that can adequately interpret his music.“ He attempts to be “a citizen of the world.” An authentic series of recordings of his complete organ music “would require the use of several contrasting instruments.”

More can be learned about the music of Fredrik Sixten at his website:

www.fredriksixten.com

 

The Organ Works of Fredrik Sixten, 1981–2013

 

Three Chorale Preludes:

Härlig är jorden (1981) 

Wachet Auf (1983)

Jesus, Du Mitt Hjärtas Längtan (1983)

The first work of this set appears in the anthology Lux Aeterna (Gehrmans Musikförlag GE 6713) and uses a melody that American musicians will recognize as Fairest Lord Jesus, while the second and third compositions are available from the composer at his website. 

These early essays are meant as postludes rather than serving as introductions to congregational singing. The direct nature of these pieces bears comparison to some of the preludes of American composer Paul Manz, although the virtuosic nature and intense chromaticism of the third prelude betrays the influence of the German Romantic master Max Reger. 

 

Festmarsch (1983)

This occasional piece, composed as a march for a friend’s wedding, is unpublished but available from the composer at his website. 

Although an early work, Festmarsch demonstrates the composer’s willingness to go beyond a normal commission. This “occasional piece” bears little resemblance to normal wedding fare such as Clarke and Purcell. Sixten, at the bride-to-be’s request, instead wrote a work in mixed meters that employs thickly textured chords and a light, scherzo character, giving this composition as the composer states, “a circus-like attitude.” 

 

Prelude et Fugue (1986)

This composition was published by Wessmans Musikförlag (#200768).

“The culmination of my student experiences,” Prelude et Fugue was composed in 1986 as an act of homage to Maurice Duruflé upon the occasion of the death of the French master. The spirit of Duruflé certainly informs the Prelude in its warm harmonies, chant-influence melodies and scintillating rhythms. The introspective, angular fugal subject gives way to an animated second section and triumphant conclusion. Sixten considers this his “first mature work” and it has gained popularity with organists throughout the world. It is an ideal introduction to his music.

 

Toccata Festival (1996)

Toccata Festival was published by Gerhmans Musikförlag and originally appeared in the anthology Jubilate (CG 7352). Gerhmans published it separately in 2008 (GE 11162), given this composition’s positive reception. It is dedicated to Claes Holmgren, organist of Visby Cathedral on the island of Gotland, Sweden.

This short fanfare is another composition that, like the Prelude and Fugue could be a newcomer’s entry into Sixten’s music. Two versions of Toccata Festival exist. The published version meets the requirements of Jubilate, being written for “organists of average ability,” while the composer originally created a version whose second section is of some greater technical challenge. 

This three-part work is a fine example of Sixten’s usage of “blue notes” (Example 1). Toccata Festival’s three pages offer a brief summation of Sixten’s approach.

 

Missa Mariae (1998)

Missa Mariae is a five-movement composition (Kyrie, Gloria, Credo, Sanctus, Agnus Dei) that was commissioned by Visby Cathedral Parish in 1998, and premiered by cathedral organist Claes Holmgren. This work remains unpublished but is available from the composer at his website.

Missa Mariae is intended for liturgical use, functioning as an organ Mass. Each movement relates to a Biblical quote concerning the Virgin Mary:

Kyrie—And the angel said to her, “Do not be afraid, Mary, for you have found favor with God.” (Luke 1:30)

Gloria—My soul magnifies the Lord and my spirit rejoices in God my Savior. (Luke 1:46-47)

Credo—And Mary said, “Behold, I am the handmaid of the Lord; let it be to me

According to your word.” (Luke 1:38)

Sanctus—For he who is mighty has done great things for me. (Luke 1:49)

Agnus Dei—And she exclaimed with a loud cry, “Blessed are you among women,

And blessed is the fruit of your womb.” (Luke 1:42)

Although often lyric in its expression, this Mass represents a marked shift in Sixten’s development, containing some of his most pungent, astringent writing.

 

Triptyk (2000, 2002, revised 2004)

Triptyk, as its title indicates, is a three-movement work based on the Trinity. It was commissioned by Holy Trinity Church, Gävle, Sweden, and premiered by that church’s organist, Per Ahlman. 

Triptyk’s movements are

I—Prelude: The Holy Father

II—Hymn: The Son

III—Toccata: The Holy Ghost

Triptyk was published by Gehrmans Musikförlag (GE 11241) in 2008.

This composition evolved over the course of several years, beginning with the second movement, composed while Sixten was still working in Gothenburg. Hymn is a set of variations on a Swedish hymn, Christ Who Art the Light, and is a movement the composer still “holds very dear.” Sixten indicates that this movement may be performed as an independent composition. The first movement finds much of its thematic interest on the Gloria in excelsis chant while the concluding Toccata is based on the chant Veni Sancte Spiritus.

 

Messa Misteriosa (2002, revised 2008)

Preludio

Kyrie

Gloria

Credo

Sanctus

Agnus Dei

Communio

Postludio

Messa Misteriosa, excepting the final two movements, Communio and Postludio (published Gehrmans Musikförlag- GE 11243 and 11244), is unpublished and available at the composer’s website. 

This composition was another commission from Visby Cathedral as a part of its 2002 International Organ Festival. The composer premiered Messa Misteriosa.

Messa Misteriosa, as was the case with Missa Mariae, was composed to accompany the Swedish liturgy. The Mass takes its impetus from the melodies that are currently sung in the worship life of the Church of Sweden. The title reflects the composer’s desire to return the worshiper to the inexplicable mystery of the sacraments. There is a dichotomy to this music as each movement celebrates the Good News of Jesus Christ, yet is at the same time mindful of the Savior’s ultimate sacrifice. Although it celebrates an ancient tradition, Messa Misteriosa is the composer’s closest embrace of a post-modern sensibility. It is replete with dense harmonies, tone clusters and unpredictable textures, all working within a colorful palette of sound. Sixten lists such diverse influences as blues (Kyrie), Swedish folk music, and contemporary French harmonies alongside the pervasive Swedish liturgical melodies as appearing in this sprawling work. The final movement, Postludio, seems to have, according to Sixten, a humorous, almost ironic means of expression.

 

Arioso (1998)

Arioso was commissioned for the Swedish collection “Lux Aeterna II” (Gehrmanns SKG 10059). It is a melancholy bagatelle of two pages that within only a few measures amply displays Sixten’s lyric gifts.

 

Mourning Blues (2006)

Mourning Blues was published in 2007 by Wessmans Musikförlag (#200742) and premiered by the composer at the Holy Trinity Church, Gävle, Sweden.

Mourning Blues is another example of the composer working within different styles. Sixten creates a work using a blues scale, yet harmonically is “combined with other influences such as French Romanticism.” There are frequent alternations of mood in this brief movement. Lyricism and bombast are juxtaposed in Mourning Blues as the work unfolds. Sixten concludes the composition with a chord that contains both major and minor thirds. Sixten states that this kind of a chord with both thirds plus a minor seventh is his “favorite chord,” and one that regularly appears in his music.

 

Organ Sonata (2006)

Organ Sonata was published in 2008 by Gehrmans Musikförlag (GE 11240).

This composition was a third commission from Visby Cathedral Parish, premiered in December 2006 by the composer at the Excelsior festival of liturgical music. This was Sixten’s effort at creating a “contemporary interpretation of sonata form.” It contains four movements:

I—Maestoso (ma non troppo lento)

Composed in “Swedish Romantic style with influence from Otto Olsson.”

II—Scherzo

Contains thematic influence from the Swedish folksong tradition. 

III—Adagio

A movement whose mysticism is reminiscent of contemporary French style.

IV—Finale

A movement that could be performed separately, it is a brilliant “mixed-bag”: a Rondo containing a scherzo, a fugal section, and many points of imitation, all brilliantly concluding in a virtuoso coda. 

 

Tango över Psalm 303 (2006)

Non-Swedish musicians should be aware that “Psalm” denotes a hymn from the Swedish hymnbook rather than a passage from the Old Testament.

Gehrmans Musikförlag published this composition in 2007 (GE 11017). 

Composed on a trip to Milan, Italy, this remains one of Sixten’s most often-performed organ compositions. It is based on a Swedish hymn that originally was a Nordic folk song (Det Finns en Väg Till Himmelen, sv. Ps 303). The composer says his intent was to “marry a serious, melancholic dance with a correspondingly serious Swedish tune,” producing a hybrid that has all of the rhythmic qualities of dance, yet retains the modality of Nordic music (Example 2). 

 

Hymn (2006)

Gehrmans Musikförlag published this composition in 2007 (GE 11168).

Sixten composed Hymn at the same time as Tango över Psalm 303. It is a lyric meditation based on an original theme and harmonically romantic in style. 

 

Allegro Festivo (2007)

Gehrmans Musikförlag published this composition in 2008 (GE 11242).

This is another “occasional piece,” composed for the wedding of some colleagues on the staff at Härnösand Cathedral. The couple was interested in choosing new music to celebrate their nuptials. 

 

Variations for Organ (2008)

Variations for Organ was commissioned and premiered by James D. Hicks at Princeton University Chapel in March 2010. It was published by Gehrmans Musikförlag (GE11636) in 2010.

The theme upon which this composition is based is a Swedish folk song entitled Visa från Åhl (Song from Åhl). This theme comes from the quintessentially Swedish province of Dalarna, and its A-minor tonality is redolent of the folk music of that part of the country. Intended for the myriad colors possible on a large, symphonic instrument, each of the eleven variations possesses a distinct identity. The contrasting movements include a section for double pedals, a scherzo, varying contrapuntal techniques, tender adagios, and a fugue (which the composer describes as “a three-part canon”), all of which are concluded by a toccata. The composer considers this to be his favorite of all of his organ works.

 

Passacaglia (2011)

Passacaglia was commissioned and premiered by James D. Hicks in February 2012 at Princeton University Chapel. It was published by Gehrmans Musikförlag (GE 12115) in 2012.

When commencing work on this composition, Sixten searched for new ideas in presenting a form “overloaded by tradition.” The work is described by the composer as “his most difficult creation in a technical sense” and is music of tremendous impact and scope. After a turbulent, Regerian introduction, Sixten introduces the passacaglia theme in an unusual way by placing it in the treble register, rather than the more usual pedals (Example 3). The theme appears in various registers as the composition ensues, but still always functions as a bass line. Sixten guides this theme through a highly diverse set of variations and increasing tension, all culminating in a final statement that combines a Swedish folk song with the passacaglia melody. 

 

Toccata & Fugue on B-A-C-H (2012)

Toccata & Fugue on B-A-C-H was commissioned and premiered by Lars Fredriksson in September 2012 upon the occasion of the dedication of the new choir organ at Härnösand Cathedral. 

Toccata & Fugue on B-A-C-H was published by Gehrmans Musikförlag (GE 12277) in 2013. It was nominated for best new chamber work by the Swedish Music Publishers Association.

Toccata & Fugue on B-A-C-H, as with so many compositions based upon this time-honored motive, employs the notes B-flat, A, C, B-natural as the foundation of a composition. Sixten goes a step further in homage to J.S. Bach by opening his Toccata in much the same fashion as in the older master’s famed BWV 565. The BACH motive permeates every fiber of the composition, and the following double fugue is effective in contrasting the two subjects. 

 

Lamentation (2012)

Lamentation was commissioned by James D. Hicks and premiered in July 2013 at the Turku Cathedral Summer Festival, Turku, Finland. At the time of the publication of this article, it was still in manuscript form. As a part of the commission, the composer used a medieval Norwegian folk tune for the composition’s foundation. The ensuing work is music of great pathos and anguish, one of Sixten’s most expressive creations.

Jay Zoller

Jay Zoller is the organist at South Parish Congregational Church in Augusta, Maine, where he plays the church’s historic 1866 E. & G. G. Hook organ. He holds degrees from the University of New Hampshire and the School of Theology at Boston University. He is a retired designer for the Andover Organ Company and currently designs for the Organ Clearing House. He resides in Newcastle, Maine with his wife Rachel. Zoller, as a high school student in 1961, was fortunate to hear Heinz Wunderlich play at the Methuen Memorial Music Hall on his first American tour. They began a professional relationship in 1989 when Zoller played in a master class that Wunderlich was giving. Since then, Zoller has studied with Heinz Wunderlich and has performed many of Wunderlich’s organ compositions in recital. In addition to writing several articles about Professor Wunderlich for The American Organist and Choir and Organ magazines, Zoller has played in all-Wunderlich recitals in Hamburg, Germany in 1999 and again in 2004. He plans to participate in the 2009 festivities as well.

Old age for most people means a slowing down and a loss of the abilities they once had. If they are among the few who live to their ninth decade, they usually live a very limited existence.
If they are among the very few, often very gifted, artists who are sustained by their art and who, by force of will, work at their art, they continue to be productive in their chosen field. One thinks of the painter Andrew Wyeth who remained active in his work until he died, and was nourished by his deep roots in Pennsylvania and rural coastal Maine. As a young man, after determining what he was about, he remained true to his calling throughout his life, undeterred by different trends that swirled around him.
Heinz Wunderlich has also been sustained by his roots, which reach back to the music of Max Reger, transmitted to him by his teacher Karl Straube. And, like Wyeth, Professor Wunderlich has remained true to his calling, digging deep into the music of Reger and Bach and carrying that tradition into the 21st century with his own works, despite trends that have gone off in all directions.

Hamburg celebrations in 2009
On April 25, 2009, Heinz Wunderlich will turn 90. As happens every five years for Wunderlich’s birthday, all Hamburg turns out for a festival of recitals. This year is no different.
The first concert is to be at St. Petri on Saturday, April 25, and is an organ recital of Wunderlich’s works played by former students: Dörte Maria Packeiser (Heidenheim), Eva-Maris Sachs (Erlangen), Sirka Schwartz-Uppendieck (Fürth), Izumi Ikeda (Japan), Jay Zoller (USA), and Andreas Rondthaler (Hamburg).
Sunday morning, April 26, Wunderlich’s Ökumenische Messe (2006) under the direction of former student and Director of Music at St. Petri, Thomas Dahl, will receive its premiere. On Tuesday, April 28, Heinz Wunderlich will play a recital at Hauptkirche St. Jacobi where the famous Arp Schnitger organ resides. Wednesday the 29th, back at St. Petri, there will be a concert for chorus, organ, and orchestra that will include the Concerto for Organ and Orchestra on the name of BACH by Heinz Wunderlich. The generous acoustics of both St. Petri and St. Jacobi and the high caliber of the artists involved will make each of these concerts an event to remember.
I have always come away from these concerts in the past with a feeling for the great respect and love that Professor Wunderlich’s former students and his Hamburg audiences have for him. His late wife, the violinist Nelly Söregi-Wunderlich, once told me that when he plays in Hamburg the church is always full. I have found that to be true in the concerts I have attended.
At 90, Heinz Wunderlich continues to compose, play concerts, and prepare his earlier compositions for publication. Retirement for him has only meant a change of emphasis from teaching and church work to writing, recording,
and publishing.

Early life
Paul Arthur Heinz Wunderlich was born in Leipzig on April 25, 1919. At the time of his birth, the First World War had just ended and the Paris Peace Conference was meeting to decide the fate of Europe. Indeed, the Treaty of Versailles was signed a mere two months after his birth. The social upheavals that occurred during the next twenty years before World War II did not radically interrupt his childhood, which was very quiet. However, inflation worsened and by 1929 had affected the whole world economy. There was fear and uncertainty as Hitler made his bid for power. In May 1936, the 17-year-old Wunderlich witnessed the destruction of the Mendelssohn Memorial in front of the Gewandhaus and the loss of jobs that many musicians suffered.
As a young child of five, Wunderlich was traveling on the train with his parents when a faulty door latch let the child fall out of the moving train onto the tracks between two moving trains. His father pulled the brake to stop the train and a doctor who happened to be on board administered to the child until they reached the hospital in Leipzig. The train company was found negligent and made monthly payments to the family.
Wunderlich’s family was musical. On his father’s side were pianists, all the way back to his great-grandfather.

I began taking piano lessons from my father when I was ten. I made progress and one year later began studying piano and composition with Joachim Voigt who was the organist at our church. I grew interested in the organ, and when I was fifteen began studying organ with Mr. Voigt as well. I studied the flute for awhile and, for a little time, the violin also, but I cannot play either now.
My father wanted to study piano at the Hochschule, but couldn’t because he had no money for that. His father was a piano teacher and his father, my great-grandfather, as well as his father, my great, great-grandfather, were all piano teachers. I also had an uncle who was a very good cellist, but he died very young.2

On his mother’s side of the family were musicians also.
My mother played the piano a little bit. She played some with me. My mother’s cousin was a conductor in Prague and my grand aunt from the same family as my mother was a singer. She sang in opera and also got her start in Leipzig.

Musical training
At the age of sixteen, Heinz was accepted into the Academy of Music in Leipzig, earning the distinction of being the youngest student at the famous school. It was there that he began organ study with Karl Straube, who had been a friend and colleague of Max Reger. At sixteen he began his study of and lifelong interest in the music of Max Reger.

We were three, four, five students in one four-hour class with Straube. And so we listened to all of the other students as they played and I played too. We played chorales, preludes, music of Bach, the music of Franck, French music, and also Reger. It was at this time that I began studying Reger. It was required of us. Reger had been a teacher in Leipzig and all of the great organists had come to Leipzig to study with Straube and before with Reger. Reger had been the older generation. He died in 1916 before I was born. But, Reger was required study and his compositions were very important.

Wunderlich also began his study of composition and choral conducting with Johann Nepomuk David. The rigorous training he got from this famous composer has stayed with him.

David was a very famous composer. In my last year, I had to write fugues based on the fugues from the Art of Fugue by Bach. They are complicated fugues with their own themes and we had to write our own themes and double and triple fugues. We began our study with fugues of Palestrina and studied all the old techniques and later on we came to modern music. It was very thorough.

When I asked Wunderlich if he remembered his very first compositions he said, smiling, “Yes, it was before this time, when I was 14 or 15 years old. But, I lost them!”
Another part of his musical training was orchestral conducting with Max Hochkofler. Hochkofler was Germany’s most famous conductor at the time and had many students.
In 1937, at the age of 18, Heinz accepted his first organist position, becoming the second organist at the Petri Church in Leipzig. The organist of this church was the second director of the Music Academy. It was great experience for the young man because he played services and pieces with orchestra. It was during this time, in 1938, that he wrote the Kontrapunktische Chaconne g-Moll.
Wunderlich completed his music degree in 1940, but continued to study with Straube through 1941. His examination was the finest testimonial earned up to that time at the academy: “with distinction in masterly organ performance and improvisation.” It was during these student days that he became widely known, not only for his many recitals, but also as an improviser. Wunderlich was the first student that Straube ever let play the Reger Phantasy, op. 57, in public.

Military service
After his additional year of study with Straube he was appointed Church Music Director at the Moritzkirche in Halle in 1941, a position once held by Samuel Scheidt. The German army drafted him, however, and his job had to wait. It was not a desirable time to be enlisted in the army, but because he had had typhoid as a child, he had problems with his heart. So, he was only fit for home duty. The military was also stationed in Halle and so in the evenings when the other soldiers went to drink beer, he could go to church and practice. He was discharged from the military in 1943.
During his time in the military, though, he studied with Heinrich Fleischer, a good organ teacher, who had also been a student of Straube. Wunderlich wrote the Fuga Variata in 1942 while he was a soldier.

Civilian life in East Germany
Upon completion of his military duties in 1943, Wunderlich began teaching organ and harpsichord at the Church Music School in Halle. It was here at his church where bombs fell just ten days before the end of the war. He was hiding in a basement with some other people, and after one of the bombs exploded on the other side of the wall, they were fortunate to be able to escape through the rubble. When they emerged, everything had been destroyed.
A week after the war ended, Wunderlich played a recital in his church, which had apparently been spared. Since there were no newspapers, they had to put up small handwritten notices. At the recital there were 1,000 people crowded into the church, many of whom could not sit down. It was a very emotional experience for all of them.
The Americans were in Halle until August of 1946, and then, because of Potsdam, it was given to the Russians. An American captain who had attended the recital in Halle later arranged a recital in Washington, D.C. in 1962 or ’63. That same captain was by then a professor of music history in Washington.
In 1946 a drunk Russian soldier stuck his pistol in Wunderlich’s face and demanded his papers, which he then said were forged. Wunderlich was ordered to accompany him, and they met yet another drunken soldier. Fortunately for Wunderlich, a Russian officer happened to see them and ordered the soldiers to go with him. Heinz was able, then, to make his escape.
Wunderlich met his first wife, Charlotte, in about 1943 while he was in Halle, and they married in 1946. It was for her that the Partita on “Macht hoch die Tür” was written in honor of their first Christmas together. They had twin daughters, Uta and Christina, born in 1949, and a third daughter, Ulrike, born in 1951.
In 1948 he wrote the Mixolydische Toccata and, just two years later, for the 200th anniversary of the death of Bach, played the complete organ works of Bach in a series of twenty-one concerts. It was also at this time that he became Overseer of Sacred Music and Organ for churches in the area.

There were 150 churches and I had to teach the organists, some of whom were not very advanced; many were not proficient at all. The organs were in need of repair after the war and I advised on what the organs needed by way of repairs and maintenance. Some needed pipes, it included almost anything. It was interesting.

Escape from East Germany
Wunderlich remained in Halle until 1958. One aspect of life under the communist government was that his career could not advance as rapidly as that of his contemporaries in other countries. He had received a number of offers to teach in the West, but as a church musician he was regarded as an enemy of the state. Although he had played concerts in the West including some at St. Jacobi in Hamburg, he could not get permission to leave the East and would have to do so illegally. The officials in Hamburg had expressed an interest in him, but without permission he could not leave. It was a difficult time for his young family. He had three young daughters, two who were nine and one who was seven. They had to go through Berlin before the wall was put up, and although you could go from east to west all the time, to avoid suspicion they could not travel together. So, Heinz went first; his wife and children came on a later train. Then, they met in West Germany much to the relief of all.
Heinz had sent his music and his books all out of the East the previous year to many different people in the West for safekeeping. And in that way, he was able to save much of the more important things. However, he had an organ and a piano in Halle that had to be left behind.

Professional life in the West
I had the possibility of two positions, one in Dortmund and one in Hamburg. We went first to friends in Dortmund, but after a week I thought, no, this is not the right place for me. It was an academy of music, but I had no organ to practice so it was a problem for me. So then, we went to Hamburg where there were organs and one month later I was the organist at St. Jacobi. They had wanted me to come a half year before since my recital there, but it couldn’t be done any faster.

St. Jacobi is the home of the 1694 Arp Schnitger organ, which was to become famous during succeeding decades. It had been saved from destruction in the Allied bombing of Hamburg by the foresight of church officials who removed the pipes and mechanisms to a safe location.

It was at this time that I met Mr. Howes: Arthur Howes, from Baltimore. I played a recital when he died. He came with the American organbuilder, Charles Fisk, who had built an organ in Baltimore. I showed them all the organs in Hamburg. Mr. Fisk was interested in the pipes and examined them carefully. A year later they invited me to play in America. My first performance was in Baltimore on the new organ and then Mr. Howes arranged for me to play at the Methuen Memorial Music Hall in Methuen, Massachusetts. A year later I came back and did a master class in Andover.

Heinz Wunderlich’s schedule was very busy once he began playing at St. Jacobi. By necessity, he played an important part in overseeing the restoration of the large four-manual Schnitger organ. He established the Kantorei St. Jacobi, a 100-member mixed chorus that sang at services and gave concerts. They had an extensive repertoire ranging from Bach and Mendelssohn to Stravinsky. The choir made several tours under Wunderlich’s direction, including one to the United States in the fall of 1978. Concurrently with the St. Jacobi position, Wunderlich was also Professor of Organ and Improvisation at the College of Music in Hamburg. Wunderlich did much promotional work for the important St. Jacobi organ as well. His recitals devoted to cycles of works by Bach and North German composers; his summer “Schnitgerfest,” a summer series of recitals; his authoring a book about the organ; and hosting the endless stream of visitors to the organ loft, all helped to underscore the importance of the organ.

Max Reger
In the years between 1960 and 1970, Wunderlich oversaw the building of another organ for St. Jacobi that would be ideally suited for 20th-century music and particularly the music of Max Reger. Wunderlich studied the music of Reger with a close friend of Reger, Karl Straube, and as a result is one of the few organists in the world today who is in a direct line of succession with Reger. Reger has remained one of Wunderlich’s passions—performing Reger’s music and writing about him (see The American Organist, March 2002). The year 1973 brought the centenary of Reger’s birth, and during three days of a Reger festival at St. Jacobi, Wunderlich performed all of the large compositions, taught a master class, and directed a festival service. I asked Professor Wunderlich if he played all of Reger’s works.

No, no. He wrote more music than Bach. Look, I have all the works of Reger. [He goes over to a long bookshelf and takes about half the books off one shelf.] His early pieces look easy, but they get more difficult. He also has many unimportant works so you have to see what is important.
With Reger’s pieces there are many problems; there are things which cause misunderstandings. For example, his Allegro should be much slower than an Allegro for other composers. Reger himself says “Don’t play my pieces too fast. The tempos we wrote down are much too fast; play everything quite steadily, even if faster is indicated!”
It is also necessary in Reger that you hear everything. You have to hear every change; that is important. Sometimes the changes occur every 16th note and if it is played too fast, it becomes confusing.

The early years at St. Jacobi were very busy years, and by Wunderlich’s own admission he was unable to compose much:

From 1957 to about 1980 I was very busy with my choir and I played all over the world and I simply did not have time for composition; it was impossible to write pieces. After that, I did not have a choir and, although I taught at the Hochschule, I had more time to compose.
In 1982, Wunderlich lost his wife, Charlotte, to cancer. It was also in that year that he decided to resign his post at St. Jacobi, although he continued to teach at the Hochschule. Wunderlich’s large-scale organ work, Hiroshima, dates from 1978 and is based on a theme given him by György Ligeti. Ligeti, also a professor at Hamburg’s School of Music, would often give Wunderlich themes for his improvisations. This piece is based on one of those themes.

Marriage to Nelly
The two decades following 1982 were productive ones for Wunderlich. He married Nelly Söregi, a violin professor at the School of Music, in November of 1984. Thus began a professional musical relationship that was to span two decades, until Nelly’s untimely death in January of 2004. Nelly was born in Budapest, Hungary and fled to Austria in 1945. Later she was to move to Hamburg, where she taught violin at the Hochschule. Nelly was a concert violinist of international stature, and she and Heinz concertized extensively throughout the world, and also made a number of recordings together. They can be credited with creating an awareness of the organ/violin sonatas of Rheinberger and Kodály.

Compositions
In 1988, Wunderlich wrote the Introduction and Toccata on BACH. In the 1990s there followed Dona nobis pacem, Sonata on Jona, Variationa Twelvetonata (violin and organ), and Emotion and Fugue. The Dona nobis pacem was written for the 1000th anniversary of St. Wolfgang.

The piece commemorated 1000 years after the death of St. Wolfgang. In Germany, he was a famous bishop who worked for freedom for Germany, Czechoslovakia, and Hungary in a bad time of war. I wrote the piece for the Community of St. Wolfgang in Austria.
The original version was written for violin and organ, but Wunderlich also wrote a version for organ solo.
One very interesting piece, a monumental work dating from 1996, is the Sonata über den Psalm Jona. Unlike many of the earlier pieces that are developed around a particular musical form, Jona is a programmatic work dealing with the separation that was Jonah’s when he fled from God. The piece even includes in its preface the plea from Jonah as he lay in the belly of the whale. The piece is terrifying in its impact. However, when I discussed it with Professor Wunderlich, he had this to say,

It is not about a fish! You are born, how would you say, reborn. You are in death and you are reborn anew. It is the story of Christ; the story of Easter.

Concerts and teaching
Heinz Wunderlich is a concert organist of international stature. He has played concerts in virtually every civilized country in the world, including 23 tours in the United States alone. In more recent years he has concertized extensively in former Eastern bloc countries. He has also performed for radio, television, and film. His list of CDs is extensive. As a result, Wunderlich’s name has attracted organ students from all over the world, and that list reads like a Who’s Who in the organ world. Without exception, former organ students found him to be patient and kind and sensitive to their needs. A former American organ student, Nancy Boch-Brzezinski, had a typical response:

I enjoyed him as a teacher because of his musicality. Nothing he ever played was boring or unattainable. He found the fire, excitement and beauty in every piece he played. I learned technically from him by watching him, though my German was not great in the beginning. With music, the language barrier doesn’t get in the way.3
Invariably, students recall Wunderlich’s gentle corrections and his ability to demonstrate the most diverse pieces from the literature at a moment’s notice.

Legacy
His compositions are his legacy to each of us. As one begins to look at these works, one understands the depth and complexities of the music, the devices that the composer uses to such great effect, and the enormous contribution to 20th-century organ literature that is contained in the music. One sees the distance Wunderlich has come from the Romanticism of his teachers and is dazzled by the level where Wunderlich lives and performs. It is a place where most of us only dream. The influence of his organ works for the twentieth century is incalculable.

The music
Heinz Wunderlich has continued to prepare his works for publication. His publisher is Editio Musica Budapest, P.O. Box 322, H-1370, Budapest, Hungary. The works can be obtained through their U.S. agent Boosey & Hawkes, New York.

Heinz Wunderlich list of works
Kontrapunktische Chaconne g-Moll (EMB #Z13944), written in 1938 while still a student in Leipzig. The work is highly chromatic and in three sections, each using the chaconne theme. Free variations alternate with canonic variations in double counterpoint.
Praeludium und Doppelfuge im alten Stil (EMB #Z14246), written in 1939 at the beginning of the war while still a student of David. Both themes of the fugue are anticipated in the prelude, which is a highly canonical work.
Fuga Variata (EMB #Z13942), written in 1942 while Wunderlich was in the army. It owes its inception to Samuel Scheidt’s Variation Fugue. There are eight fugal variations in the Fuga Variata, all based on a four-bar theme. It is mildly chromatic and stays in C major throughout.
Partita über “Macht hoch die Tür” (EMB #Z14331), written in 1946 and dedicated to his first wife, Charlotte; this is a wonderful set of variations on the Advent tune “Fling Wide the Door.”
Mixolydische Toccata über “Gelobet seist du, Jesu Christ” (EMB #Z13945) was written for Christmas 1948. It is neo-Gregorian in style and contains a complete statement of the chorale. The third section combines the lyrical Gregorian theme with the German chorale.
Orgelsonate über ein Thema (EMB #Z13946) was written in 1956 for Church Day. The three movements make use of the same thematic material, a falling chromatic phrase, albeit in totally different and highly original ways.
Sonata Tremolanda Hiroshima (EMB #Z13947) was written in 1984 and based on a theme given him by Ligeti. The theme was the perpetual mirror-canon from Ligeti’s La Grand Macabre. Two dodecaphonic themes are used in the work, one by Ligeti and the other by Wunderlich. The piece got its name from impressions Wunderlich had while on tour in Japan. He played the first performance in Hiroshima in 1985.
Introduktion und Toccata über Namen B-A-C-H (EMB #Z13943). Wunderlich wrote this mono-thematic work in 1988. Reminiscent of Liszt, it makes continual use of dynamic contrast. This piece was also arranged in 1990 by the composer for organ and orchestra (EMB #Z13948).
Konzert für Orgel und Orchester über den Namen B-A-C-H (Z.13948), written for 2 flutes, 2 oboes, 2 bassoons, 3 trumpets in C, 2 trombones, tuba, timpani, percussion, 2 violins, viola, cello, contrabass, and organ, is based on Wunderlich’s Introduktion und Toccata über den Namen B-A-C-H for organ. However, it is a much enlarged score at more than twice the length of its corresponding piece for organ.
Invocatio “Dona nobis pacem” (organ solo version EMB #Z14039; violin and organ version EMB Z.14038). This prayer for peace was written in January 1993 especially for his wife, violinist Nelly Söregi-Wunderlich, and they have recorded it on an Organum Classics CD. A haunting melody opens and ends the work with a tremendous climax in the middle.
Sonata über den Psalm Jona (EMB #Z14108) was completed in 1996 and is based on a double twelve-note row. This programmatic work is in two sections—the first a cry of distress from the belly of the whale, and the second longer movement a ferocious toccata ending with a statement of the Easter hymn “Christ is risen.”
Variationa Twelvetonata (EMB #Z14325), written in October 1998, was dedicated to his wife Nelly Söregi-Wunderlich. This very expressive piece is for violin and organ and is an important addition to the literature for that combination. It is very expressive and contrasts the violin with differing colors of the organ.
Emotion und Fuge per augmentationem et diminutione (EMB #Z14364), written in 2002, follows the traditional organ form of prelude and fugue. Based on a theme given him by his teacher, Johann Nepomuk David, in 1940, it consists of ten notes in a chromatically descending line. The fugue contains this theme in its purest form. In the prelude, Wunderlich combines it with a theme of his own devising. Augmentation and diminuation are used throughout.

These works constitute the organ works of Heinz Wunderlich. He has, however, quite a large list of works for other combinations of instruments. A few that I am aware of are:

Graduale für Solo, kleinen Chor und Orgel (EMB #Z14365)
Kanonische Variationen für Klavier vierhändig
“Ein Psalm der Liebe” Variationen für Klavier (Hausmusik)
Introduktion und Chaconne über ein Zwölftonthema für Violine
Chaconne über ein Zwölftonthema für Flöte
Volkstümliches gesungenes Krippenspiel für Soli und Chor
Kantate “Erschienen ist der herrlich Tag” für Chor und Orchester
Kantate “Es kommt ein Schiff, geladen” für Chor, Blockflöte, und Streicher (Bären-
reiter-Verlag)
Weihnachtsgeschichte für Solo und Chor (Bärenreiter-Verlag)
Oratorium “Maranatha” zum Osterfest für Soli, Chöre und Orchester (Bärenreiter-Verlag 2111)
5 Motetten für Chor a cappella (Editio Musica Budapest)
Gesang der drei Männer im Feuerofen für Solo, Chor und Orgel
Kantate “Gelobet seist du, Jesu Christ” für Solo, Chor und Orgel
7 Chorsätze (VEB Verlag Hofmeister Leipzig)
Ökumenische Messe für gemischten Chor (for mixed voices) (Editio Musica Budapest Z. 14 509)

Godwin Sadoh

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.
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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.
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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.
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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.