The Rev. Cowherd was also a writer of hymns, and with a little googling, I found his major contribution to the genre, Select Hymns for the Use of Bible-Christians. The last three hymns in the book are on the theme of “Humanity and Religion Pleading Against Flesh-Eating.” I decided to set them to music (which, you can download for free!)
One of those hymns, the strikingly-titled “Eaters of Flesh!” caught my particular fancy, and I wrote the above song, a sort of emo ballad with an extended Sibelius-inspired breakout and a faux-Renaissance coda. As you do.
You might think this piece was purpose-built to alienate everyone but its author: too churchy for the secular crowd, too weird for the church music crowd. The text features many 19th century contortions of grammar and syntax (“Had God for man its flesh designed … lifeless, to us, had been consigned”) and on top of it all, it’s straightforwardly accusatory in its vegan pleading, which will probably turn off everyone who wasn’t turned off already.
But you know what? I wrote it for me, and I like it just fine. Quite a lot, as a matter of fact!
It occurred to me that with more and more people adopting ethical dietary habits, there might soon be a call for church materials that reflect this burgeoning awareness on the part of congregations.
As luck would have it, earlier this year, I read a tremendously interesting (if slightly academic) volume titled The Bloodless Revolution: Radical Vegetarians and the Discovery of India. The author, Tristam Stuart, charts the rise of vegetarian diets among the European gentry of the 17th-19th centuries, with a special interest given to the ways in which Christians attempted to square vegetarianism (which, truth be told, they received by way of the recently-colonized East) with their own theology.
One of these newly awakened vegetarians was a minister named William Cowherd (not making that up) who established a minor sect known as the Bible Christian Church. Cowherd preached vegetarianism and supposedly found a biblical foundation for his stance (though I fear the connection is tenuous) and most importantly of all, he penned three hymn texts on the subject of abstaining from flesh.
As far as I can tell, no music was ever expressly been written for these texts. That is, until now:
These hymns are free for anyone who cares to use them. Do with them what you will.
A side note: one of these hymns, the vividly-titled “Eaters of Flesh!”, caught my particular fancy, and I used it as the basis for an extended fantasia, a piece so peculiar in its design that I have trouble describing it. I’ve arranged it as a sort of emo rock ballad which then leads into a Mahlerian / Sibelian piano rhapsody, and after a crunchy-chord climax, it returns to its original cast, but then ends with a faux-Renaissance coda. If that makes any sense.
Most civic institutions have cancelled their fireworks shows this year. Jolly sensible, and something I hope should continue past the socially distanced era of Covid-19.
I wish people would take more care of their aural health. We live in an obscenely loud era. Sounds are blasting at us from all corners, every day. As far as I’m concerned, the worst offenders are the power tools driven by gas motors: cars, motorcycles, trucks, buses, airplanes, seaplanes (a particular nuisance here in Seattle), lawnmowers, power washers, power tools, weed-whackers, and my most hated of all, the leaf blower.
Why do leaf blowers gall me so? Perhaps it’s something about their particular frequency, but I think it’s more the fact that their job is so easily replaced by the humble rake. (You could say the same of the lawnmower of course — all one really needs is a scythe. Read Anna Karenina, people!!)
And let’s not forget the “flash-bangs” employed at the protests recently. These are getting less attention than the tear gas and rubber bullets (and perhaps rightly so) but those things can cause permanent hearing damage. Of course, it’s entirely possible that cops and protesters alike routinely subject themselves to grotesque levels of volume at amplified music shows, but that’s another story.
And here’s an idea for Elon Musk: instead of sinking your billions into space rockets, why not make a Tesla for electric airplanes? I guarantee you that would advance the cause of humankind a hundredfold over space exploration.
So many diatribes (and I haven’t even mentioned by neighbors’ dog yet.) I used to lodge these noise complaints on Twitter, but I’ve recently renounced the tweet as a mode of expression. Twitter, it seems to me, is part of the same problem. Has anything that is technically silent ever been quite so loud?
Gentle readers, I bid you this fourth of July, at the very least, not to set off any firecrackers. That’ll earn you a passing C. If you want to go for a B, then do whatever you can to avoid singing or hearing “The Star-Spangled Banner,” easily the worst national anthem in the entire globe (right up there with “La Marseillaise.”) If you want an A, then be sure you’re grilling veggies on the grill instead of any dead animal carcasses.
And for those looking for extra credit, perhaps take a quiet moment to consider whether our violent founding is even worth celebrating at all. Don’t forget, had we not declared independence from the British crown, today we would simply be Canada, and our head of state would be that glorious monarch Elizabeth II. Vivat regina!
People often ask me what the “C.” stands for in “William C. White.” They usually guess Charles or Christopher or Connor, but what it actually stands for is Coleman.
I got the name from my father, Coleman Livingston White, Jr., who, naturally, got it from his father. As a child, I wished I had been named Coleman Livingston White III. I thought it sounded fancy and English, and fanciness and Englishness are two things of which I’m rather fond.
Beyond my grandfather’s generation, I knew nothing more of the name “Coleman Livingston” — it was just an axiom of my paternal heritage. Other than that they hailed from South Carolina, I knew little of the history of that side of the family. I never so much as thought to wonder where the name had come from until I was in my late 20s. Let’s put a pin in that for now.
The first job I had after graduating college in 2005 was as music director of the Hyde Park Youth Symphony, a small community music program on the south side of Chicago near the U of C, where I had gone to school. I was with those kids for three years, a period that was probably more formative for me than it was for them.
That orchestra was truly as diverse a group as you’re likely to find anywhere. There were rich kids and poor kids, black, white, Asian, and Latino, and, crucially, every possible permutation of economic circumstance and ethnicity. They ranged in age widely, as tiny youth orchestra programs tend to. It was a little musical one-room schoolhouse.
It was a ragtag assemblage of instruments. One year we might have 5 flutes, 4 clarinets, a saxophone and a trombone, the next year might be 3 oboes, percussion, and piano. We took the kids because they wanted musical instruction, not because they were highly accomplished players or they formed a coherent “symphony orchestra.” This meant that I had to arrange and orchestrate every single piece we played, both for their skill level and for the instrumentation we had available.
As you can imagine, this was excellent training for me as a composer, but crucially, it gave me total freedom in programming. Yes, I was chained to my desk for hours upon hours drawing up Finale scores, but the truth was that since I was writing all the music myself, I could program anything I wanted to.
Every year, our major concert took place at the DuSable Museum of African American History, and the program naturally featured music by African American composers. Certainly the greatest height we achieved at in the museum programs was premiering an orchestral work composed by one of the students, a wide-ranging young man who not only wrote this tone poem but created a comic book to illustrate it.
Another project from the DuSable museum that I’ll never forget though, is a concert of selections from Scott Joplin’s opera Treemonisha.
Treemonisha comes from the year 1911 and combines strains of ragtime, light opera (aka G&S), and even Wagner. The story concerns a community of ex-slaves in Arkansas near the Red River. It was all but unknown until the 1970s when it was resurrected by Katherine Dunham and Robert Shaw.
Treemonisha was the second opera composed by Scott Joplin. The first, A Guest of Honor, has been lost, but it is supposed to have memorialized the 1901 visit of Booker T. Washington to the White House. We’ll likely never know the exact contents of A Guest of Honor, but given that the libretto Joplin wrote for Treemonisha was very much in line with Booker T. Washington’s outlook, we can assume it was a sympathetic and laudatory portrayal.
Alas, Joplin’s was not the only artistic response to that dinner. Booker T. Washington’s White House dinner caused a considerable backlash among white southerners, memorialized in an anonymous poem that was printed in several newspapers called “Niggers in the White House”.
You can click on that Wikipedia link and read the poem, and maybe you should, but if you don’t want to, just take it from me that it’s every bit as vile as you’d suspect.
The great tragedy is that whereas A Guest of Honor was lost to time, “NitWH” kept cropping back up. In 1929 it resurfaced when Lou Hoover, the first lady, invited Jessie De Priest to a White House tea for congressional wives. Jessie’s husband Oscar Stanton De Priest was the first African-American to be elected to congress since the days of reconstruction, and the first ever from a northern state. He represented Illinois’ 1st congressional district, which is in the south side of Chicago. It includes Hyde Park.
This time the poem wasn’t just printed in the papers. It was read on the floor of the senate. The senator who read it represented the state of South Carolina. His name was Coleman Livingston Blease.
Before he was a senator, Blease had served as governor of South Carolina in the first years of the 20th century. His unadulterated brand of white supremacy was so popular with poor white South Carolina mill workers that many of his constituents named their children after him. It’s what my great-grandfather did.
Black history is American history, and it touches us all no matter what our race may be. I’m lucky that my parents raised me in an explicitly anti-racist manner, but we’re not only raised by our parents — we’re also raised by ghosts.
Black history matters. Black kids matter. Black parents matter. Black teachers matter. Black communities matter. Black art matters. Black music matters. Black lives matter.