Essays on Education and Kindred Subjects

But it is time to end this analysis, which possibly we have already carried too far. It is not to be supposed that the more special peculiarities of musical expression are to be definitely explained. Though probably they may all in some way conform to the principle that has been worked out, it is obviously impracticable to trace that principle in its more ramified applications. Nor is it needful to our argument that it should be so traced. The foregoing facts sufficiently prove that what we regard as the distinctive traits of song, are simply the traits of emotional speech intensified and systematised. In respect of its general characteristics, we think it has been made clear that vocal music, and by consequence all music, is an idealisation of the natural language of passion.

As far as it goes, the scanty evidence furnished by history confirms this conclusion. Note first the fact (not properly an historical one, but fitly grouped with such) that the dance-chants of savage tribes are very monotonous; and in virtue of their monotony are much more nearly allied to ordinary speech than are the songs of civilised races. Joining with this the fact that there are still extant among boatmen and others in the East, ancient chants of a like monotonous character, we may infer that vocal music originally diverged from emotional speech in a gradual, unobtrusive manner; and this is the inference to which our argument points. Further evidence to the same effect is supplied by Greek history. The early poems of the Greeks – which, be it remembered, were sacred legends embodied in that rhythmical, metaphorical language which strong feeling excites – were not recited, but chanted: the tones and the cadences were made musical by the same influences which made the speech poetical.

By those who have investigated the matter, this chanting is believed to have been not what we call singing, but nearly allied to our recitative (far simpler indeed, if we may judge from the fact that the early Greek lyre, which had but four strings, was played in unison with the voice, which was therefore confined to four notes), and as such, much less remote from common speech than our own singing is. For recitative, or musical recitation, is in all respects intermediate between speech and song. Its average effects are not so loud as those of song. Its tones are less sonorous in timbre than those of song. Commonly it diverges to a smaller extent from the middle notes – uses notes neither so high nor so low in pitch. The intervals habitual to it are neither so wide nor so varied. Its rate of variation is not so rapid. And at the same time that its primary rhythm is less decided, it has none of that secondary rhythm produced by recurrence of the same or parallel musical phrases, which is one of the marked characteristics of song. Thus, then, we may not only infer, from the evidence furnished by existing barbarous tribes, that the vocal music of pre-historic times was emotional speech very slightly exalted; but we see that the earliest vocal music of which we have any account differed much less from emotional speech than does the vocal music of our days.

That recitative – beyond which, by the way, the Chinese and Hindoos seem never to have advanced – grew naturally out of the modulations and cadences of strong feeling, we have indeed still current evidence. There are even now to be met with occasions on which strong feeling vents itself in this form. Whoever has been present when a meeting of Quakers was addressed by one of their preachers (whose practice it is to speak only under the influence of religious emotion), must have been struck by the quite unusual tones, like those of a subdued chant, in which the address was made. It is clear, too, that the intoning used in some churches is representative of this same mental state; and has been adopted on account of the instinctively felt congruity between it and the contrition, supplication, or reverence verbally expressed.

And if, as we have good reason to believe, recitative arose by degrees out of emotional speech, it becomes manifest that by a continuance of the same process song has arisen out of recitative. Just as, from the orations and legends of savages, expressed in the metaphorical, allegorical style natural to them, there sprung epic poetry, out of which lyric poetry was afterwards developed; so, from the exalted tones and cadences in which such orations and legends were delivered, came the chant or recitative music, from whence lyrical music has since grown up. And there has not only thus been a simultaneous and parallel genesis, but there is also a parallelism of results. For lyrical poetry differs from epic poetry, just as lyrical music differs from recitative: each still further intensifies the natural language of the emotions. Lyrical poetry is more metaphorical, more hyperbolic, more elliptical, and adds the rhythm of lines to the rhythm of feet; just as lyrical music is louder, more sonorous, more extreme in its intervals, and adds the rhythm of phrases to the rhythm of bars. And the known fact that out of epic poetry the stronger passions developed lyrical poetry as their appropriate vehicle, strengthens the inference that they similarly developed lyrical music out of recitative.

Nor indeed are we without evidences of the transition. It needs but to listen to an opera to hear the leading gradations. Between the comparatively level recitative of ordinary dialogue, the more varied recitative with wider intervals and higher tones used in exciting scenes, the still more musical recitative which preludes an air, and the air itself, the successive steps are but small; and the fact that among airs themselves gradations of like nature may be traced, further confirms the conclusion that the highest form of vocal music was arrived at by degrees.

Moreover, we have some clue to the influences which have induced this development; and may roughly conceive the process of it. As the tones, intervals, and cadences of strong emotion were the elements out of which song was elaborated, so we may expect to find that still stronger emotion produced the elaboration: and we have evidence implying this. Instances in abundance may be cited, showing that musical composers are men of extremely acute sensibilities. The Life of Mozart depicts him as one of intensely active affections and highly impressionable temperament. Various anecdotes represent Beethoven as very susceptible and very passionate. Mendelssohn is described by those who knew him to have been full of fine feeling. And the almost incredible sensitiveness of Chopin has been illustrated in the memoirs of George Sand. An unusually emotional nature being thus the general characteristic of musical composers, we have in it just the agency required for the development of recitative and song. Intenser feeling producing intenser manifestations, any cause of excitement will call forth from such a nature tones and changes of voice more marked than those called forth from an ordinary nature – will generate just those exaggerations which we have found to distinguish the lower vocal music from emotional speech, and the higher vocal music from the lower. Thus it becomes credible that the four-toned recitative of the early Greek poets (like all poets, nearly allied to composers in the comparative intensity of their feelings), was really nothing more than the slightly exaggerated emotional speech natural to them, which grew by frequent use into an organised form. And it is readily conceivable that the accumulated agency of subsequent poet-musicians, inheriting and adding to the products of those who went before them, sufficed, in the course of the ten centuries which we know it took, to develop this four-toned recitative into a vocal music having a range of two octaves.

Not only may we so understand how more sonorous tones, greater extremes of pitch, and wider intervals, were gradually introduced; but also how there arose a greater variety and complexity of musical expression. For this same passionate, enthusiastic temperament, which naturally leads the musical composer to express the feelings possessed by others as well as himself, in extremer intervals and more marked cadences than they would use, also leads him to give musical utterance to feelings which they either do not experience, or experience in but slight degrees. In virtue of this general susceptibility which distinguishes him, he regards with emotion, events, scenes, conduct, character, which produce upon most men no appreciable effect. The emotions so generated, compounded as they are of the simpler emotions, are not expressible by intervals and cadences natural to these, but by combinations of such intervals and cadences: whence arise more involved musical phrases, conveying more complex, subtle, and unusual feelings. And thus we may in some measure understand how it happens that music not only so strongly excites our more familiar feelings, but also produces feelings we never had before – arouses dormant sentiments of which we had not conceived the possibility and do not know the meaning; or, as Richter says – tells us of things we have not seen and shall not see.

Indirect evidences of several kinds remain to be briefly pointed out. One of them is the difficulty, not to say impossibility, of otherwise accounting for the expressiveness of music. Whence comes it that special combinations of notes should have special effects upon our emotions? – that one should give us a feeling of exhilaration, another of melancholy, another of affection, another of reverence? Is it that these special combinations have intrinsic meanings apart from the human constitution? – that a certain number of aerial waves per second, followed by a certain other number, in the nature of things signify grief, while in the reverse order they signify joy; and similarly with all other intervals, phrases, and cadences? Few will be so irrational as to think this. Is it, then, that the meanings of these special combinations are conventional only? – that we learn their implications, as we do those of words, by observing how others understand them? This is an hypothesis not only devoid of evidence, but directly opposed to the experience of every one. How, then, are musical effects to be explained? If the theory above set forth be accepted, the difficulty disappears. If music, taking for its raw material the various modifications of voice which are the physiological results of excited feelings, intensifies, combines, and complicates them – if it exaggerates the loudness, the resonance, the pitch, the intervals, and the variability, which, in virtue of an organic law, are the characteristics of passionate speech – if, by carrying out these further, more consistently, more unitedly, and more sustainedly, it produces an idealised language of emotion; then its power over us becomes comprehensible. But in the absence of this theory, the expressiveness of music appears to be inexplicable.

Again, the preference we feel for certain qualities of sound presents a like difficulty, admitting only of a like solution. It is generally agreed that the tones of the human voice are more pleasing than any others. Grant that music takes its rise from the modulations of the human voice under emotion, and it becomes a natural consequence that the tones of that voice should appeal to our feelings more than any others; and so should be considered more beautiful than any others. But deny that music has this origin, and the only alternative is the untenable position that the vibrations proceeding from a vocalist's throat are, objectively considered, of a higher order than those from a horn or a violin. Similarly with harsh and soft sounds. If the conclusiveness of the foregoing reasonings be not admitted, it must be supposed that the vibrations causing the last are intrinsically better than those causing the first; and that, in virtue of some pre-established harmony, the higher feelings and natures produce the one, and the lower the other. But if the foregoing reasonings be valid, it follows, as a matter of course, that we shall like the sounds that habitually accompany agreeable feelings, and dislike those that habitually accompany disagreeable feelings.

Once more, the question – How is the expressiveness of music to be otherwise accounted for? may be supplemented by the question – How is the genesis of music to be otherwise accounted for? That music is a product of civilisation is manifest; for though savages have their dance-chants, these are of a kind scarcely to be dignified by the title musical: at most, they supply but the vaguest rudiment of music, properly so called. And if music has been by slow steps developed in the course of civilisation, it must have been developed out of something. If, then, its origin is not that above alleged, what is its origin?

Thus we find that the negative evidence confirms the positive, and that, taken together, they furnish strong proof. We have seen that there is a physiological relation, common to man and all animals, between feeling and muscular action; that as vocal sounds are produced by muscular action, there is a consequent physiological relation between feeling and vocal sounds; that all the modifications of voice expressive of feeling are the direct results of this physiological relation; that music, adopting all these modifications, intensifies them more and more as it ascends to its higher and higher forms, and becomes music simply in virtue of thus intensifying them; that, from the ancient epic poet chanting his verses, down to the modern musical composer, men of unusually strong feelings prone to express them in extreme forms, have been naturally the agents of these successive intensifications; and that so there has little by little arisen a wide divergence between this idealised language of emotion and its natural language: to which direct evidence we have just added the indirect – that on no other tenable hypothesis can either the expressiveness or the genesis of music be explained.

And now, what is the function of music? Has music any effect beyond the immediate pleasure it produces? Analogy suggests that it has. The enjoyments of a good dinner do not end with themselves, but minister to bodily well-being. Though people do not marry with a view to maintain the race, yet the passions which impel them to marry secure its maintenance. Parental affection is a feeling which, while it conduces to parental happiness, ensures the nurture of offspring. Men love to accumulate property, often without thought of the benefits it produces; but in pursuing the pleasure of acquisition they indirectly open the way to other pleasures. The wish for public approval impels all of us to do many things which we should otherwise not do, – to undertake great labours, face great dangers, and habitually rule ourselves in a way that smooths social intercourse: that is, in gratifying our love of approbation we subserve divers ulterior purposes. And, generally, our nature is such that in fulfilling each desire, we in some way facilitate the fulfilment of the rest. But the love of music seems to exist for its own sake. The delights of melody and harmony do not obviously minister to the welfare either of the individual or of society. May we not suspect, however, that this exception is apparent only? Is it not a rational inquiry – What are the indirect benefits which accrue from music, in addition to the direct pleasure it gives?

But that it would take us too far out of our track, we should prelude this inquiry by illustrating at some length a certain general law of progress; – the law that alike in occupations, sciences, arts, the divisions that had a common root, but by continual divergence have become distinct, and are now being separately developed, are not truly independent, but severally act and react on each other to their mutual advancement. Merely hinting thus much, however, by way of showing that there are many analogies to justify us, we go on to express the opinion that there exists a relationship of this kind between music and speech.

All speech is compounded of two elements, the words and the tones in which they are uttered – the signs of ideas and the signs of feelings. While certain articulations express the thought, certain vocal sounds express the more or less of pain or pleasure which the thought gives. Using the word cadence in an unusually extended sense, as comprehending all modifications of voice, we may say that cadence is the commentary of the emotions upon the propositions of the intellect. The duality of spoken language, though not formally recognised, is recognised in practice by every one; and every one knows that very often more weight attaches to the tones than to the words. Daily experience supplies cases in which the same sentence of disapproval will be understood as meaning little or meaning much, according to the inflections of voice which accompany it; and daily experience supplies still more striking cases in which words and tones are in direct contradiction – the first expressing consent, while the last express reluctance; and the last being believed rather than the first.

These two distinct but interwoven elements of speech have been undergoing a simultaneous development. We know that in the course of civilisation words have been multiplied, new parts of speech have been introduced, sentences have grown more varied and complex; and we may fairly infer that during the same time new modifications of voice have come into use, fresh intervals have been adopted, and cadences have become more elaborate. For while, on the one hand, it is absurd to suppose that, along with the undeveloped verbal forms of barbarism, there existed a developed system of vocal inflections; it is, on the other hand, necessary to suppose that, along with the higher and more numerous verbal forms needed to convey the multiplied and complicated ideas of civilised life, there have grown up those more involved changes of voice which express the feelings proper to such ideas. If intellectual language is a growth, so also, without doubt, is emotional language a growth.

Now, the hypothesis which we have hinted above, is, that beyond the direct pleasure which it gives, music has the indirect effect of developing this language of the emotions. Having its root, as we have endeavoured to show, in those tones, intervals, and cadences of speech which express feeling – arising by the combination and intensifying of these, and coming finally to have an embodiment of its own – music has all along been reacting upon speech, and increasing its power of rendering emotion. The use in recitative and song of inflections more expressive than ordinary ones, must from the beginning have tended to develop the ordinary ones. Familiarity with the more varied combinations of tones that occur in vocal music can scarcely have failed to give greater variety of combination to the tones in which we utter our impressions and desires. The complex musical phrases by which composers have conveyed complex emotions, may rationally be supposed to have influenced us in making those involved cadences of conversation by which we convey our subtler thoughts and feelings.

That the cultivation of music has no effect on the mind, few will be absurd enough to contend. And if it has an effect, what more natural effect is there than this of developing our perception of the meanings of inflections, qualities, and modulations of voice; and giving us a correspondingly increased power of using them? Just as mathematics, taking its start from the phenomena of physics and astronomy, and presently coming to be a separate science, has since reacted on physics and astronomy to their immense advancement – just as chemistry, first arising out of the processes of metallurgy and the industrial arts, and gradually growing into an independent study, has now become an aid to all kinds of production – just as physiology, originating out of medicine and once subordinate to it, but latterly pursued for its own sake, is in our day coming to be the science on which the progress of medicine depends; – so, music, having its root in emotional language, and gradually evolved from it, has ever been reacting upon and further advancing it. Whoever will examine the facts will find this hypothesis to be in harmony with the method of civilisation everywhere displayed.

It will scarcely be expected that much direct evidence in support of this conclusion can be given. The facts are of a kind which it is difficult to measure, and of which we have no records. Some suggestive traits, however, may be noted. May we not say, for instance, that the Italians, among whom modern music was earliest cultivated, and who have more especially practised and excelled in melody (the division of music with which our argument is chiefly concerned) – may we not say that these Italians speak in more varied and expressive inflections and cadences than any other nation? On the other hand, may we not say that, confined almost exclusively as they have hitherto been to their national airs, which have a marked family likeness, and therefore accustomed to but a limited range of musical expression, the Scotch are unusually monotonous in the intervals and modulations of their speech? And again, do we not find among different classes of the same nation, differences that have like implications? The gentleman and the clown stand in a very decided contrast with respect to variety of intonation. Listen to the conversation of a servant-girl, and then to that of a refined, accomplished lady, and the more delicate and complex changes of voice used by the latter will be conspicuous. Now, without going so far as to say that out of all the differences of culture to which the upper and lower classes are subjected, difference of musical culture is that to which alone this difference of speech is ascribable, yet we may fairly say that there seems a much more obvious connection of cause and effect between these than between any others. Thus, while the inductive evidence to which we can appeal is but scanty and vague, yet what there is favours our position.

Probably most will think that the function here assigned to music is one of very little moment. But further reflection may lead them to a contrary conviction. In its bearings upon human happiness, we believe that this emotional language which musical culture develops and refines is only second in importance to the language of the intellect; perhaps not even second to it. For these modifications of voice produced by feelings are the means of exciting like feelings in others. Joined with gestures and expressions of face, they give life to the otherwise dead words in which the intellect utters its ideas; and so enable the hearer not only to understand the state of mind they accompany, but to partake of that state. In short, they are the chief media of sympathy. And if we consider how much both our general welfare and our immediate pleasures depend upon sympathy, we shall recognise the importance of whatever makes this sympathy greater. If we bear in mind that by their fellow-feeling men are led to behave justly, kindly, and considerately to each other – that the difference between the cruelty of the barbarous and the humanity of the civilised, results from the increase of fellow-feeling; if we bear in mind that this faculty which makes us sharers in the joys and sorrows of others, is the basis of all the higher affections – that in friendship, love, and all domestic pleasures, it is an essential element; if we bear in mind how much our direct gratifications are intensified by sympathy, – how, at the theatre, the concert, the picture gallery, we lose half our enjoyment if we have no one to enjoy with us; if, in short, we bear in mind that for all happiness beyond what the unfriended recluse can have, we are indebted to this same sympathy; – we shall see that the agencies which communicate it can scarcely be overrated in value.

The tendency of civilisation is more and more to repress the antagonistic elements of our characters and to develop the social ones – to curb our purely selfish desires and exercise our unselfish ones – to replace private gratifications by gratifications resulting from, or involving, the happiness of others. And while, by this adaptation to the social state, the sympathetic side of our nature is being unfolded, there is simultaneously growing up a language of sympathetic intercourse – a language through which we communicate to others the happiness we feel, and are made sharers in their happiness.