THE FALLOW GROUND: A COMPOSITION FOR PIERROT ENSEMBLE

WITH PERCUSSION AND MALE VOICE

Paul David Thomas, B.A., M.M.

Dissertation Prepared for the Degree of

DOCTOR OF PHILOSOPHY

UNIVERSITY OF NORTH TEXAS

May 2011

APPROVED:
Joseph Klein, Major Professor and Chair of
the Division of Composition
David Bithell, Committee Member
Graham Phipps, Committee Member
Lynn Eustis, Director of Graduate Studies in
the College of Music
James Scott, Dean of the College of Music
James D. Meernik, Acting Dean of the
Toulouse Graduate School

Thomas, Paul David. The Fallow Ground: A composition for Pierrot ensemble with
percussion and male voice. Doctor of Philosophy (Composition), May 2011, 115 pp., 20 musical
examples, 2 figures, reference list, 68 titles.
The inspiration for The Fallow Ground is the time period of the Second Great Awakening
(1790-1840s) and, in particular, the life and impact of one of the period's central figures: Charles
Grandison Finney. Finney was a lawyer-turned-evangelist whose preaching style led to explosive
and emotional conversions and helped spread the fire of revival throughout the state of New
York and eventually throughout the country. In The Fallow Ground I have taken different events
from Finneys life and the revivalist culture to create musical analogs that examine and critique
the events within a twenty-first century musical aesthetic.
Quotation and allusion of revival period hymns play a significant part in The Fallow
Ground. Inspired by the works of Ives, Crumb, Ligeti, and Schnittke, quotation is used in this
piece to develop or subvert the material, thus creating different contextual meanings from
familiar material. In this way, the quotation not only alludes to an idea outside of the piece, but
also casts a critical view of that idea by its placement in the context of the piece. Concerning the
instrumentation, The Fallow Ground is written for what is commonly called the Pierrot ensemble
(flute, clarinet, violin, cello, piano, and percussion) with male soloist. In my piece, the soprano
has been replaced by a baritone soloist. The piece, approximately thirty minutes in length, has a
chiastic five-movement structure with each of the movements depicting certain events or
concepts that were prevalent during the time of Charles Finney and the Second Great
Awakening.

Copyright 2011
by
Paul David Thomas

ii

ACKNOWLEDGEMENTS
This dissertation would not have been possible without the faithful guidance of Dr.
Joseph Klein and his ability to openly engage with his students, fostering a creative environment
where the students ideas are encouraged and developed. I am additionally grateful to Dr. Cindy
McTee for her keen insight on several compositional elements of the score as well as Dr. David
Bithell and Dr. Graham Phipps for their assistance in refining the analysis.

iii

TABLE OF CONTENTS
Page
ACKNOWLEDGEMENTS ........................................................................................................... iii
LIST OF EXAMPLES .....................................................................................................................v
LIST OF FIGURES ....................................................................................................................... vi
PART I: CRITICAL ANALYSIS
Chapter 1: Introduction ....................................................................................................................2
Chapter 2: The Use of Quotation and Allusion .............................................................................11
Chapter 3: Analysis of The Fallow Ground...................................................................................30
Chapter 4: Conclusion....................................................................................................................43
Reference List ................................................................................................................................46
PART II: THE FALLOW GROUND
Program Note .................................................................................................................................52
Instruments .....................................................................................................................................53
Baritone Narration between Movements .......................................................................................54
Movement I: Like a Wave of Electricity .......................................................................................55
Movement II: Oneida County, 1827 ..............................................................................................70
Movement III: Heal Us, Emmanuel, Hear Our Prayer ..................................................................83
Movement IV: The Anxious Seat ..................................................................................................95
Movement V: The Burnt-Over District........................................................................................105

iv

LIST OF EXAMPLES
Page
1.

Original Rock of Ages, Cleft for Me hymn tune and text ..............................................19

2.

Rock of Ages motive from the beginning of Like a Wave of Electricity ...................20

3.

Rock of Ages, Cleft for Me played by cello above ostinato ..........................................21

4.

Doxology quotations in Oneida County, 1827 ...............................................................22

5.

Heal Us, Emmanuel, Hear Our Prayer by William Cowper (1779) ...............................23

6.

Rhythm from hymn (a) and diminution of rhythm in movement 3 (b) .............................24

7.

End of passacaglia leading to climax on the Rock of Ages motive ...............................25

8.

Rock of Ages motive in The Burnt-Over District.......................................................25

9.

Original There is a Fountain Filled with Blood hymn tune and text..............................26

10.

Rock of Ages, Cleft for Me and There is a Fountain Filled with Blood ....................27

11.

Final canon with Rock of Ages melody and There is a Fountain text ........................29

12.

Isorhythmic entrances in the piano and clarinet (beginning in mm. 58 and 65

respectively) .......................................................................................................................31

13.

First presentation of the chaconne in Movement III ..........................................................32

14.

Symmetrical outer voices ...................................................................................................32

15.

Reinterpretation of the chaconne harmony at letter B .......................................................33

16.

Third section, where chaconne becomes an aleotoric mobile............................................34

17.

Passacaglia built around the chaconne bass line and rhythm from Heal Us, Emmanuel,
Hear Our Prayer ...............................................................................................................35

18.

First presentation and final presentation of eleven-measure rhythmic pattern (mm. 4-14)38

19.

Transpositions used in letter B ...........................................................................................39

20.

Cyclical process in the fifth movement .............................................................................42

LIST OF FIGURES
Page
1.

Length of sections in number of measures ........................................................................37

2.

Dual phrase structures in opening clarinet solo .................................................................38

vi

PART I
CRITICAL ANALYSIS OF THE FALLOW GROUND

Chapter 1
Introduction
The Life and Impact of Charles Grandison Finney
The inspiration for my composition The Fallow Ground is the time period of the Second
Great Awakening (1790-1840s) and, in particular, the life and impact of one of the period's
central figures: Charles Grandison Finney (1792-1875). Finney was a lawyer-turned-evangelist
whose theology went against the prevailing Calvinist belief of election1 and emphasized the free
will of the congregant and his ability to choose either salvation or damnation. At his revivals,
Finney's preaching style catered to the average man and diminished the role of intellectual
rhetoric in favor of a more dramatic and theatrical way of preaching. This led to explosive and
emotional conversions and helped spread the fire of revival throughout the state of New York and
eventually throughout the country.
This time in American history interests me because rugged individualism, manifest
destiny, and the importance of Christianity within the American consciousness were all
cultivated within this culture of revival. Rather than being traced to the Gospels and writings of
the early apostles of Christ, many of the practices and beliefs presumed sacred or essential in the
conservative Christian church in America today were largely developed only a few hundred years
ago in revivals across England and the United States. Multiculturalism, the ability to share
information globally, and the shift from modern to post-modern thought has led some Christians
to question their culturally inherited religion, and to examine critically the assumptions of this
type of Christianity.
1 One of the key doctrines of Calvinism is that God predestined before the beginning of time those who
would be saved, making those people unconditionally elected since they were not chosen based on any earthly merit.

I consider myself to be one those Christians who over time have become increasingly
aware of the disconnect between what Jesus actually taught and what the church chooses to
affirm. Coming from a conservative Christian upbringing but having found myself leaning
increasingly leftward as I try to live a Christ-like life, I feel that the revivalist movement of the
19th-century and Finney's effect, in particular, are still seen today in a variety of ways ranging
from current trends in conservative evangelicalism to the way political rallies are conducted. The
Fallow Ground is a musical exploration into the life of Finney that on one hand acknowledges
his encounter with the divine and on the other hand, offers critiques of some of his evangelistic
practices.
The Second Great Awakening occurred in the frontiers and outlying boundaries of the
original thirteen colonies. While the First Great Awakening (1740s) was mainly contained in
New England, this second awakening erupted in settlements along the countrys boundary.2 The
two innovations that led to the rekindling of religious fervor were the itinerant preacher system
and the camp meeting. The former was originally developed by Methodists to take advantage of
the small number of clergy in comparison to the vast territory of far-flung settlers needing
pastoral support. The itinerant system was designed so that one preacher would be in charge of
numerous parishes rather than the traditional one-pastor-per-parish system used commonly in
other Protestant denominations. Above all, this was a practical solution to the ever-growing
frontier expanse where people were often located far from the confines of a local parish. These
circuit riders3 would ride from village to village, fine-tuning and increasing their sermons
2 Eugene

E. White, Decline of the Great Awakening in New England: 1741 to 1746, The New England
Quarterly 24, no. 1 (Mar. 1951): 35.
3 Bernard A. Weisberger, They Gathered at the River: The Story of the Great Revivalists and Their Impact
!
Upon Religion in America (New York: Quadrangle/The New York Times Book Co.: 1966), 45.

dramatic effect with each stop. This Methodist and later Baptist system placed greater
importance on dynamic preaching and individual piety over theological training. 4
The second innovation of this period was the camp meeting. The first recorded camp
meeting occurred along the Gasper River in Kentucky in July 1800. Because of the sparse human
population of the American frontier, meetings at central junctions or river crossings were
common so that the Christians could hear the preaching of the Word and take communion. The
meeting at the Gasper River was unique in that on the first night, after formal indoor services
were over, discussion groups of seriously exercised Christians spontaneously staged a revival
of their own. The net result was that most of the ministers and several hundred worshippers
remained at the meeting house all night.5 In addition to the exhaustive scope of the event, a
second characteristic of these meetings was the rapturous emotional and bodily responses of
convicted congregants not dissimilar to the revivals of the First Great Awakening. A myriad of
physical reactions, from shaking and rolling to weeping and screaming, where all attributed to
manifestations of the Holy Spirit convicting a sinner for his wayward lifestyle. While these
experiences varied from person to person, the affected person would uniformly avowed that
they felt no bodily pain; that they had the entire use of their reasons and reflection, and when
recovered, they could relate everything that had been said or done near them.6
As itinerant preachers rode across the frontier from camp meeting to camp meeting, the
revival gradually grew into a social and religious movement from which it received the name
awakening. Despite the spontaneous congregational responses of the early camp meetings, camp
4 Steve

Bruce, Pray TV: Televangelism in America (New York: Routledge, 1990), 6.

5 C.A.

Johnson, The Frontier Camp Meeting: Religions Harvest Time (Dallas: Southern Methodist
University Press, 1955), 35.
6 Ibid.,

58.

meetings became more formal and routine with a number of denominations turning the camp
meeting into an annual event. Many early church leaders considered the uncontrollable
manifestations of the Spirit to be potentially dangerous and condemned the common practice of
both male and females meeting together in the evening, fearing that this could lead to licentious
behavior. This concern was addressed by separating the men and women, lighting the grounds of
the meeting, and only allowing more subdued expressions of the Spirit. By the second decade of
the eighteenth century, camp meetings were coordinated and planned to go along with the
equally organized nature of the growing towns and cities now populating the once sparse
frontier.7
In addition to the camp meeting, a theological debate over mans ability to turn from sin
would play a vital role in shaping the second awakening and the message of its leading preacher:
Charles Finney. The overriding Protestant view of the 18th century was Calvinism. Based on the
teachings of the Protestant Reformation theologian John Calvin, two of the key tenants of
Calvinism were: (1) that God has predestined before the beginning of time those who will go to
heaven, the elect, and those who will go to hell; and (2) since the decision has already been
made, man is totally incapable under his own volition to turn away from sin and subsequently
avoid eternal judgment. According to this belief, the church member would have to wait
passively for the Holy Spirit to descend upon him and thus provide the evidence for being among
the elect.8
The conflicting view of Calvinism was Arminianism, the belief that man had free will to
choose whether or not to turn from sin. This was the view of Methodists and Baptists along with
7 Bruce,
8 Ibid.,

8-9.

3.

Charles Finney, a vehement opponent of Calvinism despite his membership in the Calvinistic
Presbyterian church, who stated that the sinners can not is his will not. The will is free and...sin
and holiness are voluntary acts of mind [emphasis mine].9 In other words, Finney considered
mans will to be free and thus to be capable of turning from sin by his own power of will. Since
mans final destination was no longer predestined by a Being beyond mans reach, it was now up
to the preacher to convince the sinner that if he did not choose to follow Christ, he would suffer
the consequence of an eternity in hell.
Arminianism offered the ideal theology for a country only beginning to unearth its vast
resources and potential. The American frontier was made-up of men and women who possessed
within their own hands and hard work the ability to shape their own destiny here on earth. It
only stood to reason that those same people should have the same resources and ability to
determine their eternal destiny as well. It is within this context that Finney emerged, a man
whose preaching and personality would transform the Christian message and how it would be
delivered for years to come.10
Charles Grandison Finney was born in 1792 in Litchfield County, Connecticut and
moved with his family to Oneida County in western New York in 1794. Finney was not drawn to
religion as a youth but studied law, passing the bar exam at the age of twenty-five, a career that
took advantage of his sharp and logical intellect. Though he attended a Presbyterian church, he
was not a firm believer in the overriding Calvinistic doctrine of predestination as presented at his
local church. It was during his legal studies that he began to read the Bible and came to the
conclusion that it was out of a mans free will that one could choose to repent and follow God.
9 W.G.

10

McLoughlin, Revivals, Awakenings and Reform (Chicago: University of Chicago Press: 1978), 125.

Bruce, 10.

Finney became convinced that salvation was not strictly a gift from God to the elect but was
something that could be grasped by the individual. Finney was twenty-nine when he began to
develop these ideas and it was just days later when he would have an encounter with the
supernatural in his own law office.11 Years later, Finney would write an account of that
experience:
The Holy Spirit descended upon me in a manner that seemed to go through me, body and
soul. I could feel the impression, like a wave of electricity, going through and through
me. Indeed it seemed to come in waves and waves of liquid love...I wept aloud with joy
and love; and I do not know but I should say, I literally bellowed out the unutterable
gushings of my heart. These waves came over me, and over me, and over me, one after
the other, until I recollect I cried out, I shall die if these waves continue to pass over
me. I said, Lord, I cannot bear any more; yet I had no fear of death.12
Finney was inextricably changed. He left his law firm immediately claiming that he now
had a retainer from the Lord Jesus Christ to plead his cause and began witnessing throughout
the town to whoever would listen.13 Finney was a commanding presence whose tall stature,
piercing blue eyes and ability to plead the cause of Christ was unlike any of his fellow
clergymen. Rather than take the passive stance of waiting for the Spirit to descend, Finney
argued that a person could claim repentance if the presentation of the Gospel was persuasive
enough. This belief, as well as Finneys background as a layman, marked a significant break
from traditional protestant norms. Finney had no formal training from a seminary and later
refused the offer to study at Princeton. Following Finney, no other upper-level seminarian would
ever rise to become a popular evangelist.14 Along that same vein, Finney also held to the

11 Weisberger,
12 Charles

G. Finney, Memoirs of Rev. Charles G. Finney Written by Himself (New York: 1876), 18-21.

13 Weisberger,

14

89-91.

93.

Ibid., 94.

supremacy of the Scriptures as his main source of knowledge and way of understanding God.
Finney was a literal interpreter of the Bible and read the Bible like he would have understood
the same or like passages in a law book15 ; and when confronted by difficult questions he could
go directly to the Bible, and to the philosophy and workings of my own mind, as revealed in
consciousness.16 With his legal training, Finney could build a logical argument for salvation to
satisfy the intellectual but he was also a self-made man, a layman without academic training who
could relate to the common man.
The clergy of the St. Lawrence Presbytery were concerned over Finneys differences in
doctrine and methods and yet could not deny the numerous converts Finney was accumulating.
The clergy board reluctantly passed Finney and he headed out on his mission to save souls.17 In
1824, Finney began his ministry in the small farming villages of the Ontario frontier and soon
garnered congregational responses similar to those in the early Kentucky camp meetings. Finney
was a force of nature at the pulpit, bluntly telling his listeners to stand-up and decide to follow
Christ, and if they remained seated he was recorded as saying, Then you are committed. You
have rejected Christ and his gospel; and ye are witnesses one against the other, and God is
witness against you all.18 The response to his preaching was profound and immediate. Finneys
message caused people to wail, groan, and convulse in the presence of the Almighty. Finney
recounts that on one occasion people began falling to the ground so quickly in acts of contrition
that if I (Finney) had had a sword in my hand, I could not have cut them off...as fast as they

15 Finney,
16 Ibid.,

Memoirs, 42.

51-60.

17 Weisberger,
18 Ibid.,

95-96.

96-97.

fell.19 Finneys notoriety spread as he travelled throughout western New York, leaving in his
wake scores of broken down people who had succumbed to Finneys message.
Finneys ministry and influence steadily grew, reaching a new threshold in 1932 when
Finney moved to New York City to begin work at the Chatham Street Chapel and later founding
the Broadway Tabernacle. This new position allowed Finney the opportunity to preach to
thousands of individuals, yet remain in a single location. Finney was also a staunch abolitionist
and in 1935 became a professor at Oberlin College in Ohio which was at the time one of the
leading institutions in promoting equal rights to African-Americans and women. Finney would
go on to become president of Oberlin College from 1851-1866.20
Overview of The Fallow Ground
In The Fallow Ground I have taken different events from Finneys life and the revivalist
culture to create musical analogs that examine and critique the events within a twenty-first
century musical aesthetic. The title of the piece refers to a verse from the Bible Finney used in
one of his lectures. The verse comes from Hosea 10:12 and reads: Break up your fallow ground;
for it is time to seek the Lord, till he come and rain righteousness upon you.21 The fallow
ground of Finneys period would have been the burgeoning American frontier, a land laying
dormant and waiting for the plowshare of religious revival.
Quotation and allusion found in revival period hymns that develop or subvert the material
of The Fallow Ground play a large role in creating different contextual meanings for familiar
material. My attitude towards quotation and allusion differ slightly from the nostalgic affect
19 Ibid.,

97.

20 Charles

Grandison Finney, Lectures on Revivals of Religion, ed. William G. McLoughlin (Cambridge:

The Belknap Press of Harvard University Press, 1960), 5.
21 Ibid.,

38.

conjured by the music of composers such as Charles Ives. While nostalgia and creating the sense
of a different time and place are inherent in a given quote, my intent was to create a different
sensibility by further fragmentation and abstraction of the material, similar to the method Alfred
Schnittke used in borrowing materials in many of his pieces. In this way, the quotation not only
alludes to an idea outside of the piece, but also casts a critical view of that idea by its placement
in the context of the piece.
Concerning the instrumentation, The Fallow Ground is written for what is commonly
called the Pierrot ensemble. This ensemble, which originally consisted of soprano, flute, clarinet,
violin, cello, and piano, was made famous in Schoenberg's Pierrot Lunaire, composed in 1912.
Since that time, percussion has been added to the standard Pierrot ensemble, while the vocalists
part is occasionally omitted. In my piece, the soprano has been replaced by a baritone soloist
whose primary role throughout the piece is reading excerpts from Finneys own sermons. Thus,
the baritone portrays Finney in the way he delivers the text and in how he interacts with audience
and instrumentalists, who often take the role of a responsive congregation.
As in Schoenbergs piece, The Fallow Ground requires a number of the instrumentalists
to double on certain instruments within their family: the flutist doubles on the piccolo and alto
flute, the clarinetist doubles on the E-flat clarinet and B-flat bass clarinet, and the pianist doubles
on accordion. The piece, approximately thirty minutes in length, has a chiastic five-movement
structure with each of the movements depicting certain events or concepts that were prevalent
during the time of Charles Finney and the Second Great Awakening.

10

Chapter 2
The Use of Quotation and Allusion
Historical Precedents
While there are numerous examples in Western music history of composers borrowing
preexisting musical materials, perhaps the composer most well known for his use of musical
quotation is the American Charles Ives. Ivess music is populated with hymns, patriotic tunes,
and folk songs. Of particular interest is the fluidity by which quotations enter into and exit out of
Ivess music. This effect is achieved by using fragments of the full quotation as thematic material
so that when the quotation finally appears, it does so in an organic fashion since its basic
components of rhythm or melody have already been firmly established. A clear example is found
in the second movement Ivess Second Symphony where the rhythmic component of the hymn
tune Bringing in the Sheaves is firmly established before the the melody actually appears. In
response to Ivess example, the use of quotation in The Fallow Ground is more than a surface
layer feature. Rather, key elements of the quotations, whether they be melodic, rhythmic, or
contour-based, saturate the material so that the quotations naturally and inevitably grow out of
the music
While George Crumbs musical and notational styles are iconoclastic in comparison to
other contemporary composers, Crumbs work is still grounded within the larger context of
Western music in large part because of his frequent use of quotation and allusion to older pieces
and musical forms. Works by Mahler, particularly Das Lied von der Erde, are commonly quoted
or alluded to in ways that vary from the obvious to the obscure.22 More specifically, Crumbs
22 Steven Michael Bruns, In stilo Mahleriano: Quotation and Allusion in the Music of George Crumb,
American Music Research Center Journal 3 (1993): 14.

11

quotation of a piece by J.S. Bach in Ancient Voices of Children serves as a model for how
quotation is handled in The Fallow Ground.
In the fourth movement of Ancient Voices of Children, Each afternoon in Granada, a
child dies each afternoon, Crumb quoted the song Bist du bei mir from Bachs Notebook for
Anna Magdalena Bach. The melody and simple accompaniment is played on a toy piano and
transposed a minor seventh up from the original key of E-flat. The marimbists underscores the
toy piano by rolling a g minor chord while the melody gradually slows down, like clockwork of
toy running down, and ends on an unresolved dominant sonority. Crumbs use of quotation in
this example along with the instrumentation and unfinished cadence achieves the effect of the
child dying. The translated title of the Bach piece You are with me is fitting and ironic as the
melodic fragment takes place amid the description of a mother losing her child. Similarly, The
Fallow Ground makes use of quotation to create complex layers of meaning throughout the
whole of the work.
In contrast to Crumbs quietly ironic and often times subtle use of the quotation, Gyrgy
Ligetis anti-anti-opera Le Grand Macabre uses quotation and allusion in order to invite the
listener into an absurd and subversive sound world. The most outlandish of all the quotations and
allusions in the work is Ligetis incorporation of the passacaglia from the fourth movement of
Beethovens Eroica Symphony as the basis for a processional by the operas antagonist. Ligeti
takes the twelve-note passacaglia rhythm and overlays a twelve-tone row onto the rhythm. Since
the twelve tone row is similar in contour to Beethovens original pitches, the borrowed material
is recognizable despite different pitch content. As the passacaglia repeats, the scordatura violin
plays a chromatic ragtime two step, parade drums play a mix-metered march, and screeching

12

woodwind parts are gradually layered in a musical collage that illustrates the actions on stage.
While The Fallow Ground avoids direct comic elements of quotation, the use of a borrowed
rhythm laying the groundwork for a passacaglia is implemented in the third movement Heal Us,
Emmanuel, Hear Our Prayer.
A further and more recent example of quotation is the work of Alfred Schnittke
(1934-1998) and in particular his String Quartet No. 3 from 1984. This work is built around three
diverse quotations: (1) a cadence from Orlando di Lassos Stabat mater, (2) the subject of
Beethovens Grosse fugue, Op. 133, and (3) Shostakovichs D-S-C-H signature. These three
quotations are clearly presented at the beginning of the piece and are combined and transformed
in the following two movements. In choosing these three pieces, Maria Bergamo states that
Schnittke set out to explore the inherent possibilities of this material, to discover its potential in
a new context, to experiment with the correlations created by transplanting these vestiges of a
bygone musical world and which can possibly imbue them with a new significance.23 In using
quotations from older hymns and religious songs, I have also sought to imbue new meaning on
the quotations by its placement within the context of the larger work.
Extramusical Allusion and Programmatic Elements in The Fallow Ground
In order to convey historical perspective and a sense of narrative, programmatic elements
abound in The Fallow Ground. Historic events or practices are illustrated in all five of the
movements and range from expressing abstract experiences such as spiritual conversion to
depicting the sights and sounds of a Finney-led revival.

1983), 3.

23 Alfred

Schnittke, String Quartet No. 3, with a forward by Maria Bergamo (London: Universal Edition,

13

The first movement depicts the moment Finney first experienced the power of God as
described earlier in the paper. Finney would later liken the experience to a wave of electricity
that took over his entire body and mind. His sudden and dramatic conversion led him to leave his
law firm and immediately begin evangelizing those in his community. The wave of electricity
is expressed through the music by the feverish woodwind gestures in the opening and the highly
rhythmic pulsing of the percussion and piano. This energy culminates as the piano and strings
scurry from their lower to higher registers while the woodwinds press forward in repetitive
minimalistic rhythmic figures. The rhythmic energy eventually subsides as the texture thins,
leaving but a soft vibraphone roll and sul ponticello string figures. This mimics Finneys
experience following the wave of electricity in which he was taken to an ethereal realm of
light. A piccolo solo in the lower part of its range breaks the ethereal and static texture created by
the piano, vibraphone, and strings. This evocative piccolo solo returns transformed in the final
movement and can be seen as the faint voice of God.
The second movement depicts the energy and excitement of a Finney-led camp meeting
in Oneida County, New York 1827. The movement includes many allusions to sounds of a rural
community. The opening clarinet and flute duet along with a triangle roll usher in the festivities
while the strings interrupt on double stops. The clarinetist plays most of the movement on an Eflat clarinet. With its higher, brighter, and squeakier tone, the E-flat clarinet adds an out-oftuneness to the ensemble and helps simulate an amateur band. Adding to the color of the
ensemble is the accordion played by the pianist or optionally played by a separate performer. The
rhythmic double stops in the strings gradually gain momentum and, with the help of the

14

accordion, together they plunge into a highly syncopated mixed-meter melody that makes
prominent use of open strings.
A section of call and response between the strings and woodwinds and the driving force
of toms and woodblock in the percussion lead to a sudden return of the opening woodwind duet
now played by the violin and accordion. The chimes interrupt the texture as if tolling from a
church steeple, quelling the musical energy and signaling the transformation of the violin and
accordion duet into the melody sung during the Christian doxology. Before the duet is able to
properly cadence on the final resolution of the doxology, the chimes reappear playing a slightly
unorthodox tolling of the Westminster chimes melody. The chiming accelerates until it is joined
by the rest of the ensemble in the syncopated melody led by the strings and accordion.
The rhythmic double stop accents and fiddle-like gestures continue in the strings until the
violin, cello and accordion all join into a canon supported by a barn dance accompaniment: the
alto flute and bass clarinet provide a steady quarter-note bass line that alternates between tonic
and dominant while the woodblock accents the up-beat. The barn dance gains momentum as the
canon transforms into series of sixteenth notes, until a low F in the accordion signals for the
dance to immediately come to a halt. The violin emerges above the drone of the accordion,
making use of open string double stops as a reference to the woodwind duet from the beginning
of the movement, as well as an imitation of fiddle playing. Beginning hesitantly, the violin
slowly plays the doxology first in the low register but quickly jumps to the higher register, all the
while growing more confident and reverent with each measure.
The climax of the melody is reached through a series of rapid gestures, leading to a
recapitulation of the call and response section between the woodwinds and strings. The energy of

15

the call and response is momentarily suspended once again by the tolling of the chimes. This
time, the percussionist plays the correct pitches of the beginning of the Westminster chimes in
the key of A-flat but plays an E-natural rather than an E-flat on the last repetition, leaving the
ending open for one last crescendo on the syncopated string rhythm. The ensemble reaches the
final repetition of the rhythm, yet as the final note is sounded, a chime is struck and left to ring
out into the silence. This single strike of the chime announces the arrival of Finney to the pulpit,
and the music of the third movement is used to underscore the emotional impact of Finneys
words read by the narrator.
Following the emotional sermonizing and musical uproar of the third movement, the
fourth movement opens with the clarinetist walking towards an empty chair on center stage while
playing fleeting and tentative gestures based upon a symmetrically structured eight-pitch tone
row. Thus begins The Anxious Seat, a movement named after the chair or bench Finney would
place in front of the pulpit for congregants to come and sit at in order to consider the state of
their souls. The motive behind the anxious seat was to place a person in a position where the
combination of theatrical up-close sermonizing and pressure from the onlooking congregation
would guarantee the desired revivalist result: a dramatic conversion for all to see. The anxious
seat was one of Finneys numerous means24 for producing an effective and fruitful revival;
and while this practice has long since vanished in evangelical churches, the still-practiced altar
call, where a sinner responds to a preachers call to walk down the aisle and claim salvation, is a
clear outgrowth of Finneys innovation. Since the person sitting in the anxious seat was
intended to serve as an example for the rest of the congregation, it seemed appropriate for the

24 Finney,

Lectures on Revivals, 140.

16

agitated music played by the solo clarinet to spread gradually to the other instrumentalists until
the entire ensemble erupts in collective groans and squeals of religious ecstasy.
The final movement The Burnt-Over District refers to the area in western New York
where numerous revivals, including Finneys, took place. By the end of the nineteenth century,
this area of the country was regarded as burnt-over since it was the flashpoint of numerous
evangelical movements both large and small.25 While some revivals, such as Finneys, stretched
beyond the borders of western New York, most revivals burned hot but died quickly, leaving the
charred remains of religious fervor. Similar to many of these revivals, this movement begins
assertively but gradually loses its boldness through a sequence of musical cycles, representing
the wave after wave of religious movements, until the musical remnant is but a weak and
distorted ghost of its former self.
Quotation
In addition to allusion and extra-musical meaning, quotation plays a prominent role in
The Fallow Ground. In order to analyze and categorize the copious quotations found in Ivess
body of work, J. Peter Burkholder created a typology to systematize the different ways Ives
borrowed musical materials.26 Some of Burkholders categories can additionally be used to
describe how quotation is used in The Fallow Ground. These categories include 1) stylistic
allusion not alluding to a specific piece but a general type of music, 2) setting a quotation
is used with a different accompaniment, 3) programmatic quotation a quote is used for
extramusical effect, and 4) quodlibet two quotations or more played simultaneously. A fifth

25 Weisberger,

109.

26 J. Peter Burkholder, The Uses of Existing Musical Borrowing as a Field Notes, second series 50, no. 3
(Mar. 1994): 854.

17

category used in The Fallow Ground and not described by Burkholder is fragmentation, the
process of taking only a fragment of the quotation or a single element of it such as the rhythm or
text. All of these methods add layers of meaning to the music that can then be developed as the
piece progresses. These layers include establishing a given time period in history, contextualizing
the meaning of the borrowed material within a larger narrative, and taking the listeners
expectation associated with the borrowed material and either reinforcing or subverting the
expectation.
Three 19th-century hymns, Rock of Ages, Cleft for Me, Heal Us, Emmanuel, Hear
Our Prayer, and There is a Fountain Filled with Blood, are integrated into the piece through a
variety of methods. All three hymns revolve around the doctrine of atonement 27 and two of the
hymns, Rock of Ages, Cleft for Me and There is a Fountain Filled with Blood, were in the
top ten of most popular hymns in 1860 based on number of publications.28 While it is uncertain
whether Finney sang these hymns during any of his revivals, the message of these hymns are
consistent with the overall religious zeitgeist of the Second Great Awakening in that the
atonement of ones sins is manifested through a singular act of conversion.

27 The doctrine of atonement explains how the relationship between God and man has been reconciled
though the death of Jesus Christ on the cross.
28 Stephen A Marini, Hymnody and History: Early American Evangelical Hymns as Sacred Music, in
!
Music in American Religious Experience, ed. Philip V. Bohlman, Edith L. Blumhofer, and Maria M. Chow (Oxford:
Oxford University Press, 2006), 133.

18

Example. 1. Original Rock of Ages, Cleft for Me hymn tune and text.29

$!
# $ " %! % % % % ! % &
Rock of

$
# $ %!

A - ges, cleft for me,

% % %
'

&

wound - ed side which flowed,

% % %! % % % &
'

Let me hide

my - self in Thee;

!
%! % % % % % &

Be of sin the dou - ble cure,

%! % %! %' % % &

Let the wa - ter and the blood,

% % %!

Save from wrath

%! %
From Thy

% % % &
'

and make me pure.

In The Fallow Ground, Rock of Ages, Cleft for Me by Augustus Toplady is the most
quoted and compositionally developed hymn of the three and is used as a motivic connection
between movements, in addition to representing Finney and his transformation from lawyer to
evangelist. The text of the hymn speaks of God as the rock of ages and that throughout lifes
storms, the believer can count on the rock to keep him secure. The hymns melodic rhythm of
dotted-eighths and sixteenths along with the ascending lines that begin each phrase also conveys
a sense of assurance and confidence, two attributes Finney carried throughout his life.
The first movement Like a Wave of Electricity opens with a motive derived from the
anacrusis of Rock of Ages. The rhythm of a dotted-eighth followed by a sixteenth note
becomes one of the characteristic gestures of the entire piece (ex. 2). The Rock of Ages motive
occurs throughout the first movement but is never developed beyond short outbursts until near
the end of the movement. Following the static middle section, the frenetic energy of the first
section is reinitiated by fluttering gestures in the woodwinds and a frantic ascent by the cello. Yet
rather than returning to the waves of energy from the first section, a staunch dotted-rhythm
ostinato grounded by resolute chords in the piano begins to emerge. Upon this foundation is
placed a quotation of the hymn Rock of Ages, Cleft for Me played heroically by the cello.

29 Augustus M. Toplady and Thomas Hastings, Rock of Ages, Cleft for Me (No. 361) in The United
Methodist Hymnal (Nashville, TN: The United Methodist Publishing House, 1989).

19

With a Surging Energy

q = 100

! !
$" %

Paul David Thom

)
' ' ' ' #" ' ' ' ' ' ' ' ' ' ' ' ' ' (' ' !" '*

&

3 motive and
While the Rock of Ages motive was marked by6its brevity, the cello
6 line takes the
)
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'
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'
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Clarinet in Bb $ "
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,
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,
'
+
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expands on it by holding certain
pitches for considerably longer durations than in the original
p
mf

&

Flute

&

1. Like a Wave of Electricity

mf

pizz.
)'
!
!
!" &
melody
3).
This
is
the
first
&
* instance#"of quotation in the piece- and is also the first clearly
%
Violin (ex.
$"

' +' '

arco

/
'.

'.

mp
pentatonic melody used in pizz.
a largely pantonal environment.
arco
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Violoncello "$ " %
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Example. 2. Rock f*of Ages motive from the beginning of Like a Wave of Electricity.'. '.

!1
$ " '#

Xylo.

Percussion

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+' +'
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While the swirling woodwind gestures return, they quickly join lock step with the piano

)
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( ' of 'the
' 'original
' ' ' 'dottedand4 marimba as they all accompany the cello with
varying
permutations
(
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6
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rhythm motive. pThe ostinato figure
is gradually
lengthened
until the crisp
5
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+ ' ' ' +'

6
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heavy!and lumbering 5processional
that crumbles
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mf
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Cleft for Me melody is then played in
pizz.
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5 becomes slightly%
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Vln.
* the
$ ! fragments
hesitant
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cello,
clarinet
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as
tonality
6. ##
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f

warped with the insistent use of an E-natural in thepizz.

piano harmony (mm. 108-9).
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Example 3. Rock of Ages, Cleft for Me played by cello above ostinato.

!
Fl. !
83

Cl.

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Mar.

Pno.

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,#+ # # ,#

Mar.

Pno.

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mf

sim.

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In addition to these hymns, the melody from a common Protestant doxology is heard in
the second movement Oneida County, 1827.30 The use of the doxology is strictly

30 This was the time and place in western New York where Finney began holding his highly successful
camp meetings.

21

programmatic and adds extramusical meaning to the camp meeting festivities musically depicted
in the movement. Only the last portion of the doxology melody is heard, the portion that praises
the Holy Spirit, and its appearance in the music is spontaneous, sudden, and quickly vanishes
before ever reaching a cadence. In its two appearances, the violin plays the doxology first as a
duet with the accordion and second as a fiddle-like solo.
Example 4. Doxology quotations in Oneida County, 1827.

Vln.

Accord.

# "!

!
#"

$ %$ %$ $ $ %$ %$ $

$ %$ %$ %$

$ %$ % &

loco
!
% $ $ $ % $ % $ $ "$ % $ %$ %$ $ % $ %$ %$
%&
$ +$
""

%$
p

freely and reverently

Vln.

""

$ %$ %$ %$

# "! )
% $$ , $$ + $$
mp

+ $$ % $$ , $$ + $$

+$ $ $
,$ $ $
+ $$

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n

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n

poco rit.
+$$ + $ $ $ +$$
,$ $ $

++-.
##

sub. p

While the melodic contour and pitch material of Rock of Ages, Cleft for Me are used
prevalently in the piece, the melody of the second hymn, Heal Us, Emmanuel, Hear Our
Prayer, is not quoted or developed at all. Rather, the third movement makes use of just the
hymns text and rhythm. Written by the poet William Cowper in the late 18th-century, Heal Us,
Emmanuel, Hear Our Prayer is the least well known of the hymns used in The Fallow Ground.
The text of the hymn speaks of the writers desire to be heard from God and for Him to heal all
those who need His repair despite our inherent weakness of faith. The writer specifically recalls
two stories found in the gospels of Matthew, Mark, and Luke in which Jesus heals people based
upon their faith in him. While Finney was never a faith-healer, his preaching style often caused
listeners to experience sudden miraculous conversions and either indeed, part of the excitement

22

of these camp-meetings led by Finney and others of that period were the result of the expected
emotional and dramatic outpouring of Gods power and healing upon the congregants. In this
movement, the text is not sung but is spoken by the narrator as if he is invoking the power of
God.
Example 5. Heal Us, Emmanuel, Hear Our Prayer by William Cowper (1779).31
Heal Us, Emmanuel, hear our prayer;
we wait to feel thy touch;
deep-wounded souls to thee repair,
and Savior, we are such.
Our faith is feeble, we confess
we faintly trust thy word;
but wilt thou pity us the less?
Be that far from thee, Lord!
Remember him, who once applied
with trembling for relief;
Lord, I believe, with tears he cried;
O help my unbelief!
She, too, who touched thee in the press
and healing virtue stole,
was answered, Daughter, go in peace:
thy faith hath made thee whole!
Like her, with hopes and fears we come
to touch thee if we may;
O send us not despairing home;
send none unhealed away.
The rhythm from the hymn is also borrowed and abstracted so that it carries little
evidence from of its original context. Example 6 shows the rhythm of the hymns opening three
measures and the interpretation of that rhythm in the passacaglia found in the third movement.

31 William Cowper and Johann Crger, Heal Us, Emmanuel, Hear Our Prayer (No. 266) in The United
Methodist Hymnal (Nashville, TN: The United Methodist Publishing House, 1989).

23

Other than the final half-note, the passacaglia rhythm is an exact diminution by half of the

%$ %$ $ $
# "!rhythm.
original hymn
1

"" $ &$ $ '

"! %$

10

$ $ $

11

""
$

12

$ $ '

Example 6. Rhythm from hymn (a) and diminution of rhythm in movement 3 (b).
a)

) (( ' $ $

b)

'

'

$ $ '

#!

"

%$ %$ $ $

"" $ &$ $ '

The passacaglia builds towards the movements climax, an arrival at letter F (mm. 70)
marked by the return of the Rock of Ages motive (ex. 7). By this time, the narrator has finished
reading the text of Heal Us, Emmanuel, Hear Our Prayer and begins interjecting during the
fermatas fragments from a sermon by Finney regarding the way a woman should and should not
dress. The prevalent use of the dotted-eighth/sixteenth note rhythm alludes to Finneys presence
and anticipates his increasingly agitated remarks on fashion. The ensemble in turn represents a
congregation who hushes at the fermatas to hear what the preacher says, yet breaks out into ever
increasing uproars following each new comment. The narrator reaches the climactic statement,
GIVE ME DRESS, GIVE ME FASHION, GIVE ME FLATTERY, AND I AM HAPPY while
the ensemble strains under the declaration before cascading downward in a frenzy of pitches.
The Rock of Ages motive appears again in the fifth movement, The Burnt-Over
District, but in contrast to its appearances in earlier movements, the proud and assertive motive
becomes transformed and eventually superseded by another hymn tune. As in earlier movements,
the Rock of Ages motive acts as an arrival point with its rhythmic retrograde found in the
echoing chimes as shown in example 8.

24

Example 7. End of passacaglia leading to climax on the Rock of Ages motive.

37

! !
Fl. # ! $
69

Cl.

Vln.

Vc.

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(

& & & +)

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gliss.

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#!

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Spoken: Are you going

to walk in the street?

Take care how

you dress.

What is that on
your head?

Example 8. Rock of Ages motive in The Burnt-Over District.

*
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& A & & & & '& &
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73

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upon your dress, say to everyone that meets you?

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The assertive proclamation is short-lived, however, as the instruments begin a cycle of

-& & & &

2

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descending
17

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3

a Fountain Filled with Blood. This hymns text was also written by William Cowper and was
highly popular during the 19th-century while it is similar to the previous hymns in that it speaks
of the doctrine of atonement, the imagery and language Cowper used to express the suffering and
death of Jesus is far more sombre and macabre.
Example 9. Original There is a Fountain Filled with Blood hymn tune and text.32

$
" !! # # # ! # # #
There

" #!
neath

is

$
# #

a foun - tain filled with blood

# # #!

that flood, lose

$
" # ! # # # # # %!
all

their guilt - y

! #$ # # #
#
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all

stains;

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their guilt - y

drawn from

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stains:

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all

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veins;

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their guilt - y

sin - ners, plunged be -

#!

all

$
# #

stains,

#! #$ # # # #! # # #
&

sin - ners plunged be - neath that flood, lose

# #

their guilt - y

#
lose

%!
stains:

The hymn tune, which is first hummed at letter C (mm. 41) and eventually sung six
measures later remains rooted in the key of C major while the accompanying instruments
harmonize the melody in different keys such as G and A major. The particular harmonies played
by the clarinet in m. 40 and the cello in m. 47 at times provide consonant support of the melody
yet the occasional accidental subverts any clear sense of a single tonality. The lack of a clear
foundation is amplified by the additional use of con sordino tremolos and artificial harmonics in
the strings, and the use of the flutes low register and throat tones in the clarinet.
The subdued polytonal texture is broken by the retrograde statement of the Rock of
Ages motive first heard at the beginning of the movement and once again played loudly by the
chimes. The texture soon transforms into an assertive, accented, and slightly unorthodox march
akin to the robust sonorities and jaunty dotted-rhythms of the first movement. The narrator
32 William Cowper, There is a Fountain Filled with Blood (No. 622) in The United Methodist Hymnal
(Nashville, TN: The United Methodist Publishing House, 1989).

26

continues to sing the hymn despite clashing with the dissonant accompanying harmony, yet it is
the harmony that eventually gives way, transforming yet again while the hymn tune presses on
unchanged. As the narrator sings the final two lines of the hymn, the accompaniment begins
subverting the melody, as well as the key, by overlaying in the woodwinds the tune of Rock of
Ages, Cleft for Me.
The counterpoint of the two melodies as well as the insistent chords in the piano
eventually lead to a reconciliation: the Rock of Ages rhythmic and melodic motive followed by
a plagal cadence, often used as the cadence for a sung amen, played squarely in the key of A.
Though this cadence would appear to resolve the conflict between keys and the two hymn tunes,
the cadence in A lasts only one measure before abruptly moving to B-flat in preparation for a
plagal resolution to an F chord in second inversion, as shown in mm. 67-70 in example 10.
Example 10. Rock of Ages, Cleft for Me and There is a Fountain Filled with Blood.59
! " #"
Fl. !
61

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Vc.

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66
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32

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66

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to B.D.

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32

Following the establishment of the key of F major, the narrator begins a canon with the
strings and woodwinds on the Rock of Ages hymn tune as shown in example 11. While the
canon stays fixed in the key of F, the canon entrances vary, with only the clarinet entering on the
expected third beat of the measure. The lyrics of this final variation of Rock of Ages are taken
from the final verse of There is a Fountain Filled with Blood and imbue the melody with a
sense of frailty and weakness:
Then in a nobler, sweeter song, Ill sing thy power to save,
when this poor lisping, stammering tongue lies silent in the grave.
An open fifth built on D-flat serves as a dissonant pedal point for this last stanza, tolling
the end of this revival. The narrator goes back to humming before finishing the last half of the
text, and is joined in humming by the clarinetist, percussionist and pianist. A piccolo solo, similar
to the one heard in the very first movement, appears in its weak lower register and hovers

28

plaintively above the soft humming and rolling of the vibraphone. The piece ends as the narrator
leads the ensemble in humming the first part of There is a Fountain Filled with Blood
underneath the soft texture of vibraphone and string harmonics. The instrumentalists are
instructed to follow the narrator in an aleatoric manner, freely humming the melody while slowly
fading away.
Example 11. Final canon with Rock of Ages melody and There is a Fountain text.

60

E
! !
Fl. # "
Cl.

Vln. I

Vc.

Perc.

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"+ "

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Bar.

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nob - ler, sweet - er song

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thy pow'r to

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29

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""

Chapter 3
Analysis of The Fallow Ground
In The Fallow Ground, numerous structures and compositional devices are employed
that range from older elements such as chaconnes and passacaglias to twentieth-century systems
such as pitch-class set theory. None of these systems work as an end in themselves but are used
as ways to support the narrative of the piece. As a result, a balance between compositional
techniques and human intuition is attained.
Much of the first movements pitch material is generated by the pitch-class set [0146]. In
addition to being an all-interval tetrachord, the set also has the distinction of spelling the word
AGES (pitches A-G-E-E-flat) in a certain transposition, creating an intertextual meaning between
the pitch material and the hymn quotation Rock of Ages, Cleft for Me. The [0146] set can be
seen at the very beginning of the movement as the piano plays two transpositions of the set with
the Rock of Ages rhythm (ex. 2).
One of three older techniques used in The Fallow Ground is an isorhythm found in the
first movement. The piccolos accompaniment of vibraphone and piano is built off of an
isorhythmic counterpoint based upon a four-note talea of different augmentations of the opening
dotted-eighth-note rhythm. The isorhythms color is a five-note melody (G, B-flat, F, B, and Bflat) derived from the [0,1,4,6] set established at the outset of the movement. The clarinet and
bottom staff of the piano part quickly follow the piccolo solo in their own isorhythm.

30

Example 12. Isorhythmic entrances in the piano and clarinet (beginning in mm. 58 and 65
respectively).
piano

Pno.

!
"! #

color

% &% $

$ '$

&$

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clarinet

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&

The third movement Heal Us, Emmanuel, Hear Our Prayer is the longest movement
and is built around a repeated harmonic structure that is transformed in various ways as the
movement progresses. The movement is in six sections with the first, third, and fifth sections
containing spoken text and the second, fourth, and sixth being strictly instrumental. The first four
sections alternate between soft and loud, static and rhythmic. The ensemble supports the
narrators speech with softer music that references the playing of a church accompanist while the
louder, more rhythmic sections contrast as an emotional response to what the narrator says.
The roles reverse in the final two sections as the loud and frenetic music of the fifth
section sounds simultaneously with the fiery words of the narrator, while the sixth and final
movement disperses the climactic energy with a drawn-out decrescendo performed by just the

31

111. Heal Us, Emmanuel, Hear Our Prayer

30

! !
!!
$
$
$
$
$
$
Flute # !
!"
instrumentalists. While the contrasting sections provide a sense of drama and unfolding tension,
!
!!
$
$
$
$
$
$
Clarinet in Bb "# !
!"
the main propelling force in the movement is the continuous
and unrelenting
chaconne upon
q = 72

! the! movement
which
is built. $
$
Violin # !

!"

!!

$
$

The third movements chaconne is followed by five different methods of developing and '&
%
!!
!!
$
$
$
$
$
$
Violoncello "
!"
deconstructing the chaconnes harmonic progression. The original chaconne is presented in the p
Vib.
!
!!
$
$
$
$
$
$
Percussion # !
!"
opening six-bar piano introduction (ex. 13).
Baritone

!!
!!three. $
%Example
of the
$
$ chaconne
$
$13. First presentation
!" in movement
Hymn-like
1

!
# ! &&
Piano

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&& )#($&&

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11

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!! &
&

Spoken: Heal us,

10

!! )&
&

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12

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&&

&&
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Example 14. Symmetrical outer voices.

!
Fl. Piano
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8

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Vln.

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!
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$
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m3

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$ is voiced
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This
to evoke
a four-part
hymn$setting. The outer
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voices
are individually
symmetrical
& chaconne
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&
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symmetrical direction between the sixth and seventh note in the progression (ex. 14). The inner
!!
$
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!"
voices were not considered in the symmetrical structure and were selected based upon voiceVc.

Bar.

%
!! more$ times with slight
$ sonority. The
$ chaconne
$
$ variations in$
leading
and
is presented
three
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voicing
instrumentation.
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)(&
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chaconne harmonies interrupts the final presentation of the hymn-like chaconne and marks the
&
'&
&
'&
&
'&
!! &
%
&
$
$
!" + + +
Emmanuel, hear our prayers; we wait to feel thy touch; deepwounded souls to thee repair, and Savior, we are such.

Pno.

32

&
$
$
&
$
$

Our faith is feeble, we confess we faintly

'&&

#($&

first significant transformation of the chaconne. While the earlier section steadily and predictably
steps through the chord progression, here the piano proceeds through the progression with
reckless abandon, at times dwelling on one chord for over two beats and at other times only
spending a sixteenth note on a chord (ex. 15). The use of register and voicing is also much more
extreme than in the first section, where each repetition was methodical in its movement. While

#
" !! of the chords never changes, the spasmodic
the ordering
rhythms and accents belie a sense of
Piano

repetition and consistency.

!
#
"!
Example 15. Reinterpretation of the chaconne harmony at letter B (mm. 25).
1

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Pno.

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10 11

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ff

The third section begins by shifting the vertical alignment of the chaconne. In the first
two sections,
each chord sounded by itself regardless of its length. At letter C (mm. 36), the
5
#
"
ensemble
gradually coalesces on the final chord of the chaconne in a soft pulsing fashion (shown
Pno.
0
#
in ex. 16). After approximately three seconds, the flute begins repeating the two notes found in
the first two chords of the chaconne yet the rest of the ensemble remains frozen on the previous
sonority. Gradually the clarinet, violin, and cello join the flute in sounding two other notes from
the first two chords of the chaconne but each individually enters and repeats in its own rhythm.
This process reimagines the original four-voice texture as a floating mobile where the familiar
chords merge and diverge, always eluding a precise arrival. The section proceeds with each
instrument playing two-note fragments from the chaconne in sequence. The entrances in each

33

Vc.

%!
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rc.

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ar.

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&
('& ( & segments
and in the number of notes played. While each segment still
*( && (&& in(&duration
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(&&
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consists of only two pitches, by the 'end of the section at letter E (mm. 50),
the final segment
fff

no.

Fl.

Cl.

n.

Vc.

rc.

ar.

no.

new segment$ of melodic fragments varies, further $defying any sense of regularity.$Over time the

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(&
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to
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and
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distinguish.
'
sostenuto
Example 16. Third section, where chaconne becomes an aleotoric mobile.

!
#
35

"#
!
#
"

C q = 72
%#$
&*'+

molto rit.

%
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34

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She, too, who touched thee5 in the press

and healing virtue stole, was answered, "Daughter, go
6

.
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The third transformation layers a passacaglia on top of the chaconne. The passacaglia

begins ininthe
and
the chaconnes bass lineLikeasher,the
melodic
pitch
peace:piano
thy faith hath
madeuses
you whole."
with hopes
and fears we
come tomaterial.
touch thee if weThe
may; O marchsend us not
like !
rhythm of the passacaglia is borrowed from the hymn Heal Us, Emmanuel, Hear Our
Pno.

Prayer. While the narrator reads the hymn text as a type of sermon, there is no other reference to

34
10"

15"

the musical elements of the hymn other than the inclusion of the rhythm at letter E (mm. 50) (ex.
17). The passacaglia/chaconne lasts for fourteen beats and is repeated four times. Instruments are
added to the passacaglia with each repetition, gradually layering the harmonies of the chaconne
like a scaffold. The treble voice in the piano uses an augmentation of the passacaglia beginning
in mm. 54, though the rhythmic gestures in the woodwinds and strings are not tied to the bass
line rhythm but were intended to direct the energy towards a climax at letter F (mm. 70). A
counterpoint of the sustained tones in the upper piano is found in the tolling vibraphone chords
that ring throughout the section. The vibraphone is the only instrument that does not have pitch
material determined by the passacaglias rhythmic transformation of the chaconne. Rather, the
vibraphone steps through the chaconne at a much slower pace than the rest of the ensemble.
Beginning on the anacrusis of mm. 51, the vibraphone sounds a tightly clustered voicing of the
first chord of the chaconne and sounds each subsequent chord at regular intervals of four-and-ahalf beats, in a manner similar to the piano at the very beginning of the movement. This temporal
spacing allows for the vibraphones meta chaconne to last for the exact same duration as five
iterations of the passacaglia/chaconne in the other instruments.
Example 17. Passacaglia built around the chaconne bass line and rhythm from Heal Us,
Emmanuel, Hear Our Prayer.

# "! %$ %$ $ $
1

"" $ &$ $ '

"! %$

10

$ $ $

11

""
$

12

$ $ '

The fourth development of the chaconne found at letter F (mm. 70) is similar in structure

%$ %$ $ $ "
(( the
# !progression
$ &a$ rhythmic
' piano
$ $solo'at letter
' B (mm.
$ 25)
$ in
' that $the chord
to
moves
$ '
"
" with

unpredictability in the woodwinds and strings (shown in ex. 7). The duration of each of the three
repetitions of the chaconne vary in large part due to the individual rhythmic gestures and the
35

periodic fermatas that sustain two to three of the chord tones. These fermatas freeze the musical
texture to allow the narrator to interject fragments from a sermon by Finney regarding the way a
woman should and should not dress. The prevalent use of the dotted-eighth/sixteenth note
rhythm alludes to Finneys presence and anticipates his increasingly agitated remarks on fashion.
The ensemble in turn represents a congregation who hushes at the fermatas to hear what the
preacher says, yet breaks out into ever increasing uproars following each new comment. The
narrator reaches the climactic statement, GIVE ME DRESS, GIVE ME FASHION, GIVE ME
FLATTERY, AND I AM HAPPY while the ensemble strains under the declaration before
cascading downward in a frenzy of pitches.
The final transformation of the chaconne takes place at letter G (mm. 81) and is a
development of the process found at letter C (mm. 36). Following the climax at mm. 79, the
woodwinds and strings descend to the final chord of the chaconne. The pulsating chord is played
as fast as possible with each instrument playing a slightly different rhythm. The flute begins the
chaconne progression after approximately five-seconds and is gradually joined by the other
instruments. This process continues as the durations and rhythmic values of the fragments grow
longer. The overall texture remains muddled as the woodwinds and strings move from chord to
chord in a constantly varying pattern while the vibraphone and piano gestures sporadically
clarify, like a burst of light, the underlying chaconne harmony. As the texture slows and
dissipates, the narrator returns with the close of his sermon.
The fourth movement The Anxious Seat contains a number of compositional
techniques suggesting a sense of growing hysteria. In order to create the sense of exponential
growth and excitement, a reverse ordering of the Fibonacci sequence was used to structure the

36

sections so that each section is shorter than the previous one. Unlike a structure built on
multiples of two or four that can be perceived by the listener, the sections based on the Fibonacci
sequence vary between odd and even numbers, creating the auditory effect of unpredictability
although the ordering of the sections is highly structured. Written entirely in 3/4, except for the
opening clarinet introduction, the movement begins with a fifty-five measure section and moves
backwards through the sequence (55, 34, 21, 13, etc.) until the final sections are just one measure
each (fig. 1).
Sect. 1

55

Sect. 2

34

Sect. 3

21

Sect. 4

13

Sect. 5

Sect. 6

Sect. 7

Sect. 8

Sect. 9

Sect. 10

15

30

45

60

Figure 1. Length of sections in number of measures.

Within the first section, a fifty-five measure clarinet solo is broken into smaller
subsections also based on a reverse ordering of the Fibonacci sequence (fig. 2). The first
subsection, twenty-one measures in length, consists entirely of the repeated pitches A-natural and
A-flat. The next subsection begins with the arrival of an E-natural and lasts for thirteen measures.
The process of adding individual pitches continues until the last of the eight-pitch tone row is
added in mm. 57. During the clarinet solo, the vibraphone provides support with a constant
eighth-note rhythm under the clarinet line. The vibraphone part mimics the additive process of
the clarinet but begins with just one pitch, a D-natural, adding a new pitch at the same rate as the

37

clarinet. The vibraphones row is transposed six half-steps from the clarinet row and completes
its row by mm. 59.

Figure 2. Dual phrase structures in opening clarinet solo.

In addition to this accumulation of pitches, a second process of additive rhythmic
complexity occurs in the first main section of the piece as well. Rather than determining the
rhythm by the Fibonacci sequence, an eleven-measure rhythmic pattern is established in
measures 4-14. The rhythmic pattern is repeated four complete times in the fifty-five-measure
section and each repetition gradually adds to the rhythmic complexity. The additive procedure
maintains the original signature of the phrase by retaining the rests from the original rhythm but
adds grace notes or divides eighth notes into two sixteenth notes (ex. 18).
Example 18. First presentation of eleven-measure rhythmic pattern (mm. 4-14).
Cl.

!
#"

Cl.

Cl.

!
#"

Cl.

anxiously

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38
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The clarinet line ends by dovetailing with the piano entrance at letter B (mm. 58). As can
be seen in figure 2, the eleven-measure rhythmic pattern continues beyond the Fibonacci-based
sequence. The piano enters in the midst of the final rhythmic pattern as the clarinet line ends and
continues to add rhythmic complexity to the rhythmic pattern until the passage is all but entirely
a flurry of eighth notes. The pitch material is still extracted from the original eight-note row but
the transposition of the row changes every three measures beginning in mm. 64. The first half of
the piano solo moves through six transpositions of the row in break-neck fashion until the
resulting pitch collection is B C G Bb F Ab Eb E (ex. 19). From that point, the piano moves
through the rows in reverse order and eventually arrives back on the prime row in mm. 91. Only
three full iterations of the rhythmic phrase occur since the section is 34 measures long and the
fourth repetition is interrupted after only one measure.
Example 19. Transpositions used in letter B (mm 58).
P0 (m. 61-63, 91-93)

P11 (m. 64-66, 88-90)

P4 (m. 67-69, 85-87)

P1 (m.70-72, 82-84)

P6 (m. 73-75, 79-81)

P3 (m. 76-78)

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39

The arrival of letter C (mm. 94) not only interrupts the rhythmic phrase of the piano but
also breaks the repetitive eighth-notes of the wood block. While the eighth-note pulsing
continues beyond letter C, the rhythm is now passed between instruments as if the anxiety once
contained by the clarinet is being transferred to the other instruments in the ensemble. This
contagious anxiety is exemplified in the wildly dramatic flute lines at letter D (mm. 115) that
mimic earlier gestures made by the clarinet and piano.
As the movement comes to a close, the internal sections drastically become shorter until
the final six sections constitute a total of only twenty measures (8, 5, 3, 2 , 1, 1). Beginning at
letter E (mm. 128) the ensemble crescendos above a martial snare drum rhythm for eight
measures, which leads to five measures of searing clarinet mulitphonics. The driving eighth-note
ostinato returns in the woodblock for three measures while the rest of the ensemble crescendos
towards the final climax: a two measure long wail from the clarinet on its highest possible note.
The rest of the ensemble joins in on their highest respective notes for one measure before a
tumbling gesture in the final measure brings them all back down.
The final movement opens with two loud strikes of the chimes, the inverse rhythm of the
main eighth/sixteenth note motive, as if to announce the beginning of a town meeting. The
narrator, who has only spoken up to this point, begins striking a side drum in time with the
percussionists rolls on a tom. The two crescendo towards an arrival with the remainder of the
ensemble on the distinctive eighth- and sixteenth-note rhythm, while the percussionist echoes the
rhythm on the chimes. However, the unison rhythm soon disintegrates into a cacophony of
independent gestures.

40

What follows is a series of cycles, during which sonorities are transformed from
dissonant to consonant, augments the rhythms, and registrally compresses. These cycles
represent the numerous flames of revival that were sparked during the 19th-century; and while
each revival held the promise of lasting transformation, most eventually died away. All the
instruments other than percussion perform musical phrases of varying lengths that, over the
course of the sixty-beat process, lead to a synchronized arrival on a minor third (ex. 20).
The final process used in the piece is perhaps the simplest: a simple canon on the Rock
of Ages, Cleft for Me melody. Beginning in the vocal line, the melody is picked-up after three
beats in the clarinet. The next entrance by the flute appears four bars later while the cello plays
an augmentation of the rhythm. The violins entrance does not appear till nearly the end of the
vocal line and helps transform the melody into the tune of There is a Fountain Filled with
Blood.

41

Example 20. Cyclical process in the fifth movement.

2

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5 cycles (12 beats per)

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42

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Chapter 4
Conclusion
With its extensive use of quotation and musical allusion, The Fallow Ground positions
itself within the long line of compositions by composers such as Ives, Crumb, and Schnittke.
Allusions to earlier musical styles and quotations of familiar religious songs place the piece
within a distinct historical context and yet the manipulation of the familiar sonorities associated
with these songs create new relationships, casting a different light on the material. This is
evidenced in the quotation and development of three primary hymn tunes. The hymn Rock of
Ages, Cleft for Me undergoes a number of transformations from the first to the last movement
while elements of the hymns rhythmic and melodic contour are used as motivic material and
pitch material is derived from a word ,Ages, from the hymns title.
The manipulation of the two other hymns are more subtle and less expansive. The text
and rhythmic pattern of Heal Us, Emmanuel, Hear Our Prayer are used in the third movement
though the melody and harmony of the hymn are unused. The only hymn sung in The Fallow
Ground is There is a Fountain, Filled with Blood. This hymn is found solely in the final
movement and is first used to contrast the character of the Rock of Ages melody before
subverting it entirely in setting one of its verses to the melody of Rock of Ages.
Along with quotation, the five movements of The Fallow Ground make use of a variety
of forms that aid in expressing the overarching musical narrative. A chaconne and passacaglia
create a sense of ritual and maintain momentum throughout the long third movement while the
fourth movements form based on the Fibonacci sequence creates the sense of growing energy
associated with the anxious seat. Cyclical structures in the first and fifth movement, the first

43

being an isorhythm and the second being a intuitively-derived process, illustrate the repetitive
pattern of revival during the early nineteenth century.
As the piece concludes with the ensemble softly humming the melody of There is a
Fountain Filled with Blood, it is my hope that the works overall effect is greater than the sum
of its quotations and compositional techniques. While The Fallow Ground begins with explosive
gestures and staunch rhythms and ends in melodic whispers and hesitant rhythms, the works
narrative is not a simple description of religious fanaticism and the possible consequences of
such belief that may ultimately lead to rejection of belief. The pieces subdued ending is seen
not as a rejection of belief, but rather as an understanding of Gods presence remaining in the
midst long after a revival has burned out. This sacred remnant or whisper of God is often
overshadowed by the posturing of people who despite their best efforts, allow their individual
aspirations to eclipse the message of the gospel. The life of Finney and the events that inspired
The Fallow Ground are just a small part of the Judeo-Christian heritage; a story of the divine
appearing to flawed individuals and the choices those individuals made in response.
Despite his flaws, Finney was one of the leading figures of the abolitionist movement and
his work for social justice under the banner of Christianity cannot be ignored. The Fallow
Ground is an attempt at recognizing the tension between affirming a good and just God and also
acknowledging the short-comings of his followers past and present, myself included. This
tension is inherent and unavoidable within the life of a believer, though this very tension is often
ignored by the believer or considered by others as reason to dismiss belief all together. This work
along with two other previous works of mine, Ascension (2005) and Giving Sound to the Seeing
(2009), are evidence of an increased interest in exploring social and religious concepts within my

44

music and using the creative process of composition as a way of posing questions and
formulating responses to these concepts. As in The Fallow Ground, the extra-musical issues are
larger than what is possible to address in a single piece, but it is my hope that this work and
others to come may serve as entry points into a larger discussion on the relationship between
religion, history, and culture.

45

Reference List
Books and Journals
Allitt, Patrick. The American Identity. DVD. Chantilly, VA: Teaching Co., 2005.
Bratt, James D. ed. Antirevivalism in Antebellum America: A Collection of Religious Voices. New
!
Brunswick, NJ: Rutgers University Press, 2006.
Bruce, Steve. Pray TV: Televangelism in America. New York: Routledge, 1990.
Bruns, Steven Michael. In stilo Mahleriano: Quotation and Allusion in the Music of George
Crumb, American Music Research Center Journal 3 (1993): 9-39.
Burkholder, J. Peter. The Uses of Existing Musical Borrowing as a Field Notes, second series
50, no. 3 (Mar. 1994): 851-870.
Cowper, William and Johann Crger. Heal Us, Emmanuel, Hear Our Prayer (No. 266) in The
United Methodist Hymnal. Nashville, TN: The United Methodist Publishing House, 1989.
Cowper, William. The Poems of William Cowper. Lafayette, IN: Sovereign Grace Publishers,
2001.
Cowper, William. There is a Fountain Filled with Blood (No. 622) in The United
Methodist Hymnal. Nashville, TN: The United Methodist Publishing House, 1989.
Finney, Charles Grandison. The Autobiography of Charles G. Finney."ed. by Helen Wessel.
!
Minneapolis: Bethany Fellowship, 1977.
______. Lectures on Revivals of Religion. Cambridge: Belknap Press of Harvard University
!
Press, 1960."
______. Memoirs of Rev. Charles G. Finney Written by Himself. New York: 1876.
______. True and False Repentance. Grand Rapids, MI: Kregel Publications, 1966.
Johnson, C.A. The Frontier Camp Meeting: Religions Harvest Time. Dallas: Southern
Methodist University Press, 1955.
King, James. William Cowper: A Biography. Durham, NC: Duke University Press, 1986.

46

Marini, Stephen A. Hymnody and History: Early American Evangelical Hymns as Sacred
Music, in Music in American Religious Experience ed. by Philip V. Bohlman, Edith L.
Blumhofer, and Maria M. Chow. Oxford: Oxford University Press, 2006, 123-154.
McLoughlin, W.G. Revivals, Awakenings and Reform. Chicago: University of Chicago Press,
1978.
Metzer, David. Quotation and Cultural Meaning in Twentieth-Century Music. New York:
!
Cambridge University Press, 2003.
Ogasapian, John. Church Music in America, 1620-2000. Macon, GA: Mercer University Press,
2007.
Perciaccante, Marianne. Cally Down Fire: Charles Grandison Finney and Revivalism in
!
Jefferson County, New York, 1800-1840. Albany, NY: State University of New York
!
Press, 2003.
Sizer, Sandra S. Gospel Hymns and Social Religion: The Rhetoric of Nineteenth-Century
Revivalism. Philadelphia: Temple University Press, 1978.
Toplady, Augustus M. and Thomas Hastings. Rock of Ages, Cleft for Me (No. 361) in The
United Methodist Hymnal. Nashville, TN: The United Methodist Publishing House, 1989.
Weisberger, Bernard A. They Gathered at the River: The Story of the Great Revivalists and Their
Impact Upon Religion in America. New York: Quadrangle/The New York Times Book
Co., 1966.
White, Eugene E. Decline of the Great Awakening in New England: 1741 to 1746. The New
England Quarterly 24, no. 1 (Mar. 1951): 35-52.
Scores
Adams, John. Violin Concerto. Milwaukee, WI: Hendon Press, 2006.
Bartk, Bla. Sonata for Solo Violin. New York: Boosey and Hawkes, 1947.
Brahms, Johannes. Symphony no. 4 in E minor, op. 98. Mineola, NY: Dover Publications, 1997.
______. Variations on a Theme by Haydn, op.56a. New York: Boosey and Hawkes, 1942.
Carter, Elliott. Triple Duo. New York: Hendon Press, 1983.

47

Corigliano, John. The Red Violin: Chaconne for Violin and Orchestra. New York: G. Schirmer,
2002.
Crumb, George. Ancient Voices of Children. New York: C.F. Peters, 1970.
______. Black Angels (Images I). New York: C.F. Peters, 1971.
______. Unto the Hills: Songs of Sadness, Yearning and Innocence. New York: C.F. Peters, 2007.
______. Voices from a Forgotten World. New York: C.F. Peters, 2007.
______. Voices from the Morning of the Earth. New York: C.F. Peters, 2008.
Davies, Peter Maxwell. Eight Songs for a Mad King. New York: Boosey and Hawkes, 2005.
Feldman, Morton. The Viola In My Life (2). New York: Universal Edition, 1972.
Ives, Charles. 129 Songs. Middleton, WI: A-R Editions, 2004.
______. Piano Sonata no. 2: Concord, Mass., 184-1860. New York: Associated Music, 1947.
______. Sonata no. 4 for violin and piano. New York: Associated Music, 1942.
______. Symphony no. 3: The Camp Meeting."New York: Associated Music, 1964.
Ligeti, Gyrgy. Hungarian Rock: Chaconne. New York: Schott, 1979.
______. Le Grand Macabre. New York: Schott, 2003.
Martino, Donald. Notturno. Newton, MA: Dantalian, 1998.
Messiaen, Olivier. Quartuar pour la fin du temps. Paris: Durand, 1942.
Penderecki, Krzysztof. Requiem Polskie. Mainz: Schott's Shne, 1983.
______. Symphony no. 3. New York: Schott, 2008.
Schoenberg, Arnold. Pierrot Lunaire, op. 21. Wien: Universal Edition, 1941.
Schnittke, Alfred. Concerto grosso no. 4 Symphony no. 5. Hamburg: H. Sikorski, 2005.
______. Septet for harpsichord, woodwinds, and strings. Wien: Universal Edition, 1982.
______. String Quartet no. 2: 1981. Wien: Universal Edition, 1981.

48

______. String Quartet No. 3. With a forward by Maria Bergamo. London: Universal Edition,
1983.
Tower, Joan. Amazon. New York: Associated Music Publishers, 1978.
______. Black Topaz. New York: Associated Music Publishers, 1976.
______. Petroushskates. New York: Associated Music Publishers, 1983.
______. Noon Dance. New York: Associated Music Publishers, 1987.
Recordings
Babbitt, Milton. Arie de capo, Contemporary Group of the University of Washington conducted
!
by Ciro Scotto. Perspectives of New Music 26, 1988. Compact disc.
Carter, Elliott. Triple Duo, New York New Music Ensemble. GM Recordings 2047, 1995.
!
Compact disc.
Davies, Peter Maxwell. Ave Maris Stella, New York New Music Ensemble. GM Recordings
!
2047, 1995. Compact disc.
Druckman, Jacob. Come Round, New York New Music Ensemble. GM Recordings 2047, !1995.
!
Compact disc.
Feldman, Morton. Viola in My Life. CRI 620, 1992. Compact disc.
Lerdahl, Fred. Time After Time, Columbia Sinfonietta conducted by Jeffrey Milarsky. Bridge
!
9191, 2006. Compact disc.
Mackey, Stephen. Indigenous Instruments, Eighth Blackbird. Cedille 094, 2006. Compact disc.
Martino, Donald. Notturno, Group for Contemporary Music conducted by Harvey Sollberger.
!
Albany Records 168, 1995. Compact disc.
Powell, Mel. Sextet, California EAR Unit. New World Records 80616-2, 2003. Compact disc.
Rzewski, Frederic. Fred: The Music of Frederic Rzewski, Eighth Blackbird. Cedille 084, 2005.
!
Compact disc.
Stucky, Steven. Ad Parnassum. Albany Records 642, 2004. Compact disc.
Torke, Michael. The Yellow Pages, California EAR Unit. New Albion, 019. 1989. Compact disc.
Tower, Joan. Petroushkates, Da Capo Chamber Players. CRI 582, 1990. Compact disc.

49

PART II
THE FALLOW GROUND

50

51

Program Note
Break up your fallow ground; for it is time to seek the Lord, till he come and rain righteousness upon
you." Hosea 10:12
The inspiration for The Fallow Ground is the time period of the Second Great Awakening
(1790-1840s) and, in particular, the life and impact of one of the period's central figures: Charles
Grandison Finney. Finney was a lawyer-turned-evangelist whose preaching style led to explosive
and emotional conversions and helped spread the fire of revival throughout the state of New York
and eventually throughout the country. In The Fallow Ground I have taken di!erent events from
Finneys life and the revivalist culture to create musical analogs that examine and critique the events
within a twenty-first century musical aesthetic. Quotation and allusion of revival period hymns are used
in this piece to develop or subvert the material, creating di!erent contextual meanings out of familiar
material. In this way, the quotation not only alludes to an idea outside of the piece, but also casts a
critical view of that idea by the way it is contextually placed within the piece.
In the end, the works narrative is not a simple description of religious fanaticism and the possible
negative consequences of such belief. Rather, The Fallow Ground conveys an understanding of Gods
presence remaining in the midst long after a revival has burned out. This sacred remnant or whisper of
God is often overshadowed by the posturing of people who despite their best e!orts, allow their
individual aspirations to eclipse the message of the gospel. Even with his flaws, Finney was one of the
leading figures of the abolitionist movement and his work for social justice under the banner of
Christianity cannot be ignored. The Fallow Ground is an attempt at recognizing the tension
between a"rming a good and just God and also acknowledging the short-comings of his followers
past and present, myself included. This tension is inherent and unavoidable within a life of faith,
though this very tension is often ignored by believers or considered by others as reason to dismiss
belief all together. The life of Finney and the events that inspired The Fallow Ground are just a small
part of a larger Judeo-Christian heritage; a story of the divine appearing to flawed individuals and the
choices those individuals made in response.

52

Instruments
Flute (double on piccolo and alto flute)
B-flat Clarinet (double on bass clarinet and E-flat clarinet)
Violin
Violoncello
Percussion
Suspended cymbal
Triangle
Brake drum
Woodblock
Temple blocks (5)
Snare Drum
Toms (2, high and low)
Bass Drum
Vibraphone
Chimes
Xlyophone
Marimba
Piano
Accordion (mvt. II only, may be played by separate performer)
Baritone (plays a side drum in mvt. V)
The baritone only sings in mvt. V. At all other times the baritone acts as a narrator, playing the role
of the charismatic preacher Charles Finney. The narrations, other than the text for "Heal Us,
Emmanuel, Hear Our Prayer," are taken directly from Finney's sermons and writings and should
be read as if Finney were delivering the text.

53

Baritone narration between movements

Following Movement I
There is so little principle in the church, so little firmness and stability of purpose, that unless they are greatly excited,
they will not obey God. They have so little knowledge, and their principles are so weak, that unless they are excited,
they will go back from the path of duty, and do nothing to promote the glory of God. The state of the world is still
such, and probably will be till the millennium is fully come, that religion must be mainly promoted by these
excitements. How long and how often has the experiment been tried, to bring the church to act steadily for God,
without these periodical excitements! Many good men have supposed, and still supposed, that the best way to
promote religion, is to go along uniformly, and gather in the ungodly gradually, and without excitement. But
however such reasoning may appear in the abstract, facts demonstrate its futility.

Following Movement II
Take up your individual sins one by one, and look at them. I do not mean that you should just cast a glance at your
past life, and see that it has been full of sins, and then go to God and make a sort of general confession, and ask for
pardon. That is not the way. You must take them up one by one. It will be a good thing to take a pen and paper, as
you go over them, and write them down as they occur to you. Go over them as carefully as a merchant goes over his
books; and as often as a sin comes before your memory, add it to the list. General confession of sin will never do.
Your sins were committed one by one; and as afar as you can come at them, they ought to be reviewed and repented
of one by one.

Following Movement III

The world understands this testimony as you walk the streets. If you show pride, levity, bad temper, and the like, it
is like tearing open the wounds of the Savior. How Christ might weep to see professors of religion going about
hanging up his cause to contempt at the corners of the streets. Only let the women adorn themselves in modest
apparel, with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly array, but with good
works; only let them act consistently, and their conduct will tell the world, heaven will rejoice and hell groan at their
influence. But O, let them display vanity, try to be pretty, bow down to the goddess of fashion, fill their ears with
ornaments, and their fingers with rings. Let them put feathers in their hats, and clasps upon their arms, lace
themselves up till they can hardly breathe. Let them put on their hoop skirts and walk mincing as they go, and their
influence is reversed. Heaven puts on the robes of mourning, and hell may hold a jubilee.

Following Movmenet IV
If the church were far enough advanced in knowledge, and had stability of principle enough to keep awake, such a
course would do; but the church is so little enlightened, and there are so many counteracting causes, that the church
will not go steadily to work without a special excitement. As the millennium advances, it is probable that these
periodical excitements will be unknown. Then the church will be enlightened, and the counteracting causes removed,
and the entire church will be in a state of habitual and steady obedience to God. Children will be trained up in the
way they should go, and there will be no such torrents of worldliness, and fashion, and covetousness, to bear away
the piety of the church, as soon as the excitement of a revival is withdrawn. It is very desirable it should be so. It is
very desirable that the church should go on steadily on a course of obedience without these excitements. If religion
is ever to have a pervading influence in the world, it cant be so; this spasmodic religion must be done away. Then it
will be uncalled for. Christians will not sleep the greater part of the time, and once in a while wake up, and rub their
eyes, and bluster about, and vociferate, a little while, and then go to sleep again. Then there will be no need that
ministers should wear themselves out, and kill themselves, by their e!orts to roll back the flood of worldly influence
that sets in upon the church. But as yet the state of the Christian world is such, that to expect religion without
excitements is illogical and absurd.

54

The Fallow Ground

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90

It makes the impression that you

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