During the first half of this century, a wealth of anthem literature was published and performed in the United States that, as a result of the deluge of new publications since those years, has been either forgotten or is unknown to modern church musicians. The purpose of this study is to make the best of this music known, for much of it is still both suitable and desirable for contemporary worship. The research is grouped into six chapters that are entitled: The Quartet Anthem, "Anthems in the Anglican Tradition," "Prominent Choral Ensembles and the Dissemination of the Anthem," "Anthems by Prominent Music Educators," "Anthems in the Russian Style," and "The Negro Spiritual."

Santa Eulalia M. Md. 7, dated January 20, 1600, is part of the San Miguel Acatán Repertory, which originated in the northwestern highlands of Guatemala and is presently owned by the Lilly Library of Indiana University. The manuscript contains thirty-four four-part songs and dances, two thirds of which are villancicos for Christmas, Easter, the Eucharist, and the feasts of All Saints and St. Michael. The remaining third consists of Latin biblical texts in either fabordón or contrapuntal settings, three pieces with Náhuatl texts, and an instrumental pavana. The thesis contains a modern edition of Santa Eulalia M. Md. 7 with critical notes and commentary, a comparison of the pieces with villancicos and fabordones of European origin, and a survey of several aspects of Mayan culture.

This study examines the thirteenth century Artesian trouvère Adam de la Halle in the manuscript Paris, Bibliothèque Nationale f.fr 25566 as it pertains to the oral/literate model for explaining characteristics of musical traditions. The fortuitous collaboration of a single scribe with a single composer on a musical collection encompassing a cross-section of thirteenth-century styles and idioms make this repertoire uniquely appropriate to a comparison of musical oracy and literacy.

The Fourteen Seréstas of Heitor Villa-Lobos comprise a group of songs that expresses Villa-Lobos's compositional technique for the voice. These songs are challenging as a topic because not much historical or analytical research has been done on them. I approach the topic by providing historical background on the modinha and how it relates to the serésta. This is followed by a descriptive analysis in the order of the set, which includes musical examples, chart diagrams, and comparisons of the seréstas to other works. I hope to have contributed valuable information to the research of these songs since Villa-Lobos wrote over ninety solo vocal songs which still await analysis and discussion. This thesis is a contribution toward narrowing this gap.

In current musicological research, considerable attention is given to the description of melodic structure and pitch organization. But it is problematical that the analytical concepts and terminology of the Common Practice Era are largely inadequate for meaningful description of melody of Asia and medieval Europe. For most traditions of melody in Asia and medieval Europe, there is some sort of developed system of theory, but each system is limited to the repertory it describes. Consequently, the comparative study of melody in these fields has been seriously hampered, and much published research in melody has had to concern itself with the formulation of analytical approaches more than the actual study of melody. This study attempts to resolve this problem by offering for consideration an analytical model, the acoustic melodic formula, that is of use in the comparative study of melodic structures and formulas in Asia and medieval Europe. The acoustic melodic formula is a structural design consisting of three conjunct intervals, namely, a lower perfect fourth, a middle third of varying intonation, and an upper third, also of varying intonation. In addition to identifying the acoustic melodic formula in Japan, Korea, central Asia, and Jewish, Byzantine and Latin chant, this study …

The musicians in E. T. A. Hoffmann's tales and essays demonstrate traits remarkably similar to those of shamans. Hoffmann uses the same imagery to describe the journey of the composer into the "realm of dreams," where he receives inspiration, as the shaman uses to describe the spirit world to which he journeys via music. Hoffmann was a major force in changing the 18th-century view of music as an "innocent luxury" to the 19th-century idea of music as a higher art. As a German Romantic,author, he subscribed to the idea championed by the Schlegels that true poetry is based on myth. In this thesis, Hoffmann's writings are compared with shamanic mythology to demonstrate a similarity beyond mere coincidence, without drawing conclusions about influence.

This study examines the relationship between sonnet form and musical form in Benjamin Britten's sonnet cycles with a view toward identifying the musico-poetic form how the musical form interprets the poetry. Several issues come to the fore: 1) articulation of the large-scale divisions of the poetic form in the music; 2) potential of the musical setting to make connections between lines of the text ; 3) potential of the musical setting to follow or imitate the thought processes of the poem; and 4) placement of the departure and return.

Disputes concerning the origin of the term bambuco persist among scholars in Colombia, as well as controversies regarding the process of notating the traditional bambuco (3/4 or 6/8), when it penetrates the written tradition of popular music. Composers writing popular and salon bambucos increasingly perceived the advantage of notating it in 6/8. This study investigates the traditional bambuco and its assimilation into nineteenth and twentieth-century cultivated tradition, with emphasis on piano pieces by representative Colombian composers of art music. I include specific analyses of Cuatro preguntas (ca. 1890) by Pedro Morales Pino (1863-1926), ChirimÍa y bambuco (1930) by Antonio MarÍa Valencia (1902-1952), Bambuco en si menor by Adolf o MejÍa (1905-1970), El bambuco by Manuel MarÍa Párraga (c. 1826-1895), and Trozos Nos. 6 and 158 (1927-1970) by Guillermo Uribe HolguÍn (1880-1971).

In Vienna from about 1918 until the 1930s, contemporaries perceived a high point in the music-historical significance of Mahler's works, with regard to both the history of compositional style and the social history of music. The ideas and meanings that became attached to Mahler's works in this milieu are tied inextricably to the city's political and cultural life. Although the performances of Mahler's works under the auspices of Vienna's Social Democrats are sometimes construed today as mere acts of political appropriation, David Josef Bach's writings suggest that the innovative and controversial aspects of Mahler's works held social value in line with the ideal of Arbeiterbildung. Richard Specht, Arnold Schoenberg, and Theodor Adorno embraced oft-criticized features in Mahler's music, regarding the composer as a prophetic artist whose compositional style was the epitome of faithful adherence to one's inner artistic vision, regardless of its popularity. While all three critics addressed the relationship between detail and whole in Mahler's music, Adorno construed it as an act of subversion. Mahler's popularity also affected Viennese composers during this time in obvious and subtle ways. The formal structure and thematic construction of Berg's Chamber Concerto suggest a compositional approach close to what his student Adorno described …

Beethoven's folksong arrangements and variations have been coldly received in recent scholarship. Their melodic and harmonic simplicity, fusion of highbrow and lowbrow styles, seemingly diminished emphasis on originality, and the assorted nationalities of the tunes have caused them to be viewed as musical rubble within the heritage of Western art music. The canonic composer's relationship with the Scottish amateur folksong collector and publisher George Thomson, as well as with his audience, amateur music lovers, has been largely downplayed in the reception of Beethoven. I define Beethoven's engagement with folksongs and their audience as the "Beethoven Folksong Project," evaluating it in the history of Beethoven reception as well as within the cultural and ideological contexts of the British Isles and German-speaking lands at the turn of the nineteenth century. I broaden the image of Beethoven during his lifetime by demonstrating that he served as an ideal not only for highly educated listeners and performers but also for amateur music lovers in search of cultivation through music. I explore the repertory under consideration in relation to the idea of Bildung ("formation" or "education" of the self or of selves as a nation) that pervaded contemporary culture, manifesting itself in music as the …