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Thursday, December 6, 2018

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Spoke 19: The Biblewheel and The 19th Century - Romantic Music

Spoke 19: The Biblewheel and The 19th Century
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Romantic Music

While the 19th book of the Bible is the book of Psalms, the 19th century saw the rise of Romantic music open to the public audience. Romanticism has a freedom of emotional expression which can also relate to the book of Psalms.

Romantic music



Romantic music is a period of Western classical music that began in the late 18th or early 19th century. It is related to Romanticism, the Western artistic and literary movement that arose in the second half of the 18th century, and Romantic music in particular dominated the Romantic movement in Germany.

The title character from a 19th-century performance of Wagner's opera Siegfried
In the Romantic period, music became more explicitly expressive and programmatic, dealing with the literary, artistic, and philosophical themes of the time. Famous early Romantic composers include Beethoven (whose works span both this period and the preceding Classical period), SchubertSchumannChopinMendelssohnBellini, and Berlioz. The late 19th century saw a dramatic expansion in the size of the orchestra and in the dynamic range and diversity of instruments used in this ensemble. Also, public concerts became a key part of urban middle class society, in contrast to earlier periods, when concerts were mainly paid for by and performed for aristocrats. Famous composers from the second half of the century include BrucknerJohann Strauss IIBrahmsLisztTchaikovskyDvořákVerdi, and Wagner. Between 1890 and 1910, a third wave of composers including MahlerRichard StraussPuccini, and Sibelius built on the work of middle Romantic composers to create even more complex – and often much longer – musical works. A prominent mark of late-19th-century music is its nationalistic fervor, as exemplified by such figures as Dvořák, Sibelius, and Grieg. Other prominent late-century figures include Saint-SaënsFauréRachmaninoff and Franck.

Background


Wanderer Above the Sea of Fog, by Caspar David Friedrich is an example of Romantic painting.
The Romantic movement was an artistic, literary, and intellectual movement that originated in the second half of the 18th century in Europe and strengthened in reaction to the Industrial Revolution (Encyclopædia Britannica n.d.). In part, it was a revolt against social and political norms of the Age of Enlightenment and a reaction against the scientific rationalization of nature (Casey 2008). It was embodied most strongly in the visual arts, music, and literature, but had a major impact on historiography (Levin 1959,[page needed]) and education (Gutek 1995, 220–54), and was in turn influenced by developments in natural history (Nichols 2005, 308–309).
One of the first significant applications of the term to music was in 1789, in the Mémoires by the Frenchman André Grétry, but it was E.T.A. Hoffmann who really established the principles of musical romanticism, in a lengthy review of Ludwig van Beethoven's Fifth Symphony published in 1810, and in an 1813 article on Beethoven's instrumental music. In the first of these essays Hoffmann traced the beginnings of musical Romanticism to the later works of Haydn and Mozart. It was Hoffmann's fusion of ideas already associated with the term "Romantic", used in opposition to the restraint and formality of Classical models, that elevated music, and especially instrumental music, to a position of pre-eminence in Romanticism as the art most suited to the expression of emotions. It was also through the writings of Hoffmann and other German authors that German music was brought to the centre of musical Romanticism (Samson 2001).

Traits

Characteristics often attributed to Romanticism:
  • a new preoccupation with and surrender to Nature;
  • a fascination with the past, particularly the Middle Ages and legends of medieval chivalry;
  • a turn towards the mystic and supernatural, both religious and merely spooky;
  • a longing for the infinite;
  • mysterious connotations of remoteness, the unusual and fabulous, the strange and surprising;
  • a focus on the nocturnal, the ghostly, the frightful, and terrifying;
  • fantastic seeing and spiritual experiences;
  • a new attention given to national identity;
  • emphasis on extreme subjectivism;
  • interest in the autobiographical;
  • discontent with musical formulas and conventions.
Such lists, however, proliferated over time, resulting in a "chaos of antithetical phenomena", criticized for their superficiality and for signifying so many different things that there came to be no central meaning. The attributes have also been criticized for being too vague. For example, features of the "ghostly and supernatural" could apply equally to Mozart's Don Giovanni from 1787 and Stravinsky's The Rake's Progress from 1951 (Kravitt 1992, 93–95).
In music there is a relatively clear dividing line in musical structure and form following the death of Beethoven. Whether one counts Beethoven as a 'romantic' composer or not, the breadth and power of his work gave rise to a feeling that the classical sonata form and, indeed, the structure of the symphony, sonata and string quartet had been exhausted. Schumann, Schubert, Berlioz and other early-Romantic composers tended to look in alternative directions. Some characteristics of Romantic music include:
  • The use of new or previously not so common musical structures like the song cycle, nocturne, concert etude, arabesque and rhapsody, alongside the traditional classical genres. Programme music became somewhat more common;
  • A harmonic structure based on movement from tonic to subdominant or alternative keys rather than the traditional dominant, and use of more elaborate harmonic progressions (Wagner and Liszt are known for their experimental progressions);
  • A greater emphasis on melody to sustain musical interest. The classical period often used short, even fragmentary, thematic material while the Romantic period tended to make greater use of longer, more fully defined and more satisfying themes;
  • The use of a wider range of dynamics, for example from ppp to fff, supported by large orchestration;
  • Using a larger tonal range (exp. using the lowest and highest notes of the piano);

Trends of the 19th century

Non-musical influences

Events and changes in society such as ideas, attitudes, discoveries, inventions, and historical events often affect music. For example, the Industrial Revolution was in full effect by the late 18th century and early 19th century. This event had a profound effect on music: there were major improvements in the mechanical valves and keys that most woodwinds and brass instruments depend on. The new and innovative instruments could be played with greater ease and they were more reliable (Schmidt-Jones and Jones 2004, 3).
Another development that had an effect on music was the rise of the middle class. Composers before this period lived on the patronage of the aristocracy. Many times their audience was small, composed mostly of the upper class and individuals who were knowledgeable about music (Schmidt-Jones and Jones 2004, 3). The Romantic composers, on the other hand, often wrote for public concerts and festivals, with large audiences of paying customers, who had not necessarily had any music lessons (Schmidt-Jones and Jones 2004, 3). Composers of the Romantic Era, like Elgar, showed the world that there should be "no segregation of musical tastes" (Young 1967, 525) and that the "purpose was to write music that was to be heard" (Young 1967, 527).

Nationalism

During the Romantic period, music often took on a much more nationalistic purpose. For example, Jean Sibelius' Finlandia has been interpreted to represent the rising nation of Finland, which would someday gain independence from Russian control (Child 2006). Frédéric Chopin was one of the first composers to incorporate nationalistic elements into his compositions. Joseph Machlis states, "Poland's struggle for freedom from tsarist rule aroused the national poet in Poland. … Examples of musical nationalism abound in the output of the romantic era. The folk idiom is prominent in the Mazurkas of Chopin" (Machlis 1963, 149–50). His mazurkas and polonaises are particularly notable for their use of nationalistic rhythms. Moreover, "During World War II the Nazis forbade the playing of … Chopin's Polonaises in Warsaw because of the powerful symbolism residing in these works" (Machlis 1963, 150). Other composers, such as BedÅ™ich Smetana, wrote pieces that musically described their homelands; in particular, Smetana's Vltava is a symphonic poem about the Moldau River in the modern-day Czech Republic and the second in a cycle of six nationalistic symphonic poems collectively titled Má vlast (My Homeland) (Grunfeld 1974, 112–13). Smetana also composed eight nationalist operas, all of which remain in the repertory. They established him as the first Czech nationalist composer as well as the most important Czech opera composer of the generation who came to prominence in the 1860s (Ottlová, Tyrrell, and Pospíšil 2001).

See also



https://en.wikipedia.org/wiki/Romantic_music


Spoke 19: The Biblewheel and The 19th Century - Many Voices and Opinions

Spoke 19: The Biblewheel and The 19th Century
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Many Voices and Opinions


The 19th century is known for the cry (Hebrew word Qra) or the voice (Hebrew word Qol) of the people. They want more power in their hands. But the result of the revolutions not only against monarchs but are even against each other’s ideologies.

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Giuseppe Mazzini

Mazzini also rejected the classical liberal principles of the Enlightenment based on the doctrine of individualism, which he criticized as "presupposing either metaphysical materialism or political atheism."[19]

Influenced by his Jansenist upbringing, Mazzini's thought is characterized by a strong religious fervor and deep sense of spirituality. Mazzini described himself as a Christian and emphasized the necessity of faith and a relationship with God, while vehemently denouncing rationalism and atheism. His motto was Dio e Popolo ("God and People"). He regarded patriotism as a duty, and love for the Fatherland as a divine mission, saying that the Fatherland was "the home wherein God has placed us, among brothers and sisters linked to us by the family ties of a common religion, history, and language."[20]

In his 1835 publication Fede e avvenire ("Faith and the Future"), he wrote: "We must rise again as a religious party. The religious element is universal and immortal ... The initiators of a new world, we are bound to lay the foundations of a moral unity, a Humanitarian Catholicism."[21] However, Mazzini's relationship with the Catholic Church and the Papacy was not always a kind one. While he initially supported Pope Pius IX upon his election, writing an open letter to him in 1847, he later published a scathing attack against the pope in his Sull'Enciclica di Papa Pio IX ("On the Encyclical of Pope Pius IX") in 1849.

Although some of his religious views were at odds with the Catholic Church and the Papacy, and his writings often were tinged with anti-clericalism, at the same time Mazzini criticized Protestantism, stating that it is "divided and subdivided into a thousand sects, all founded on the rights of individual conscience, all eager to make war on one another, and perpetuating that anarchy of beliefs which is the sole true cause of the social and political disturbances that torment the peoples of Europe."[22]

Mazzini formulated a concept known as thought and action, in which thought and action must be joined together, and every thought must be followed by action, therefore rejecting intellectualism and the notion of divorcing theory from practice.[23] He likewise rejected the concept of the "rights of man" which had developed during the Age of Enlightenment, arguing instead that individual rights were a duty to be won through hard work, sacrifice and virtue, rather than "rights" which were intrinsically owed to man. He outlined his thought in his Doveri dell'uomo ("Duties of Man"), published in 1860.

Mazzini was also an early advocate of a "United States of Europe" about a century before the European Union began to take shape. For him, European unification was a logical continuation of Italian unification.

Women's rights

In Doveri dell'uomo ("Duties of Man", 1860) Mazzini called for recognition of women's rights. After his many encounters with political philosophers in England, France and across Europe, he had decided that the principle of equality between men and women was fundamental to building a truly democratic Italian nation. He called for the end of women's social and judicial subordination to men. His vigorous position heightened attention to gender among European thinkers who were already considering democracy and nationalism. Mazzini helped intellectuals see women's rights not merely a peripheral topic but as a fundamental goal necessary for the regeneration of old nations and the rebirth of new ones.[24]

Mazzini and Marx

Karl Marx, in an interview by R. Landor from 1871, said that Mazzini's ideas represented "nothing better than the old idea of a middle-class republic." Marx believed, especially after the Revolutions of 1848, that Mazzini's point of view had become reactionary, and the proletariat had nothing to do with it.[16] In another interview, Marx described Mazzini as "that everlasting old ass".[17]

Mazzini, in turn, described Marx as "a destructive spirit whose heart was filled with hatred rather than love of mankind" and declared that "Despite the communist egalitarianism which [Marx] preaches he is the absolute ruler of his party, admittedly he does everything himself but he is also the only one to give orders and he tolerates no opposition."[25]

https://en.m.wikipedia.org/wiki/Giuseppe_Mazzini

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Now taking the following verse in the 19th chapter of Acts and look how this verse is related to the 19th Century:

Acts 19 - Listen

32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
The Gospel of Mark is the 19th book of the 2nd cycle of the Biblewheel and 41st book overall in the Bible.

Mark was a young man. And his Gospel showed Jesus in action.

And looking at Giuseppe Mazzini's involvement in political groups:

Young Italy (1831–48)

Action Party (1848–67)

And this Young movement was spreading throughout Europe and the Middle East if not elsewhere as well. The Young movement was supported and even begun from the Grand Orient lodges and perhaps from other Masonic Secret Societies as well. But their goal was to overthrow monarchs and run countries by ideologies. And at times ideologies and revolutions contradicted each other.

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Published on Jan 27, 2016

The ideologies of liberalism, nationalism, and conservatism came into conflict in Europe in 1830 and 1848. Across the continent, revolutions broke out. Most of them failed. Here's a brief overview of some of those revolutions.

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The people’s voice:



Shane Fairbanks



Published on Feb 15, 2016


Western Civilization/AP European History lecture on the ideologies of the 19th century, and revolutions they inspired. Music Credits: Ludwig Van Beethoven's 5th Symphony in C Minor https://www.youtube.com/watch?v=fOk8T...

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Published on Feb 14, 2015
http://www.tomrichey.net This this a review of the 19th century "Isms" (conservatism, classical liberalism, romanticism, nationalism, socialism, and feminism) intended for AP European History and Western Civilization students studying the various philosophies that emerged in 19th century Europe. The graphic organizer that I use in this video is available on my website: http://www.tomrichey.net/uploads/3/2/... TIME STAMPS: Conservatism - (1:45) Classical Liberalism - (3:30) Conservatism vs. Classical Liberalism - (6:11) Romanticism - (8:02) Nationalism - (10:32) Socialism - (14:20) Conservatism, Liberalism, and Socialism - (17:47) Feminism - (21:13)


Spoke 19 - John 19, Acts 19, Psalms the 19th book and The people cry out (the voice of the people) in the 19th century

The 19th book is Psalms and it has 150 chapters of prayers, hymns and spiritual songs. They are a cry unto God.

And crying out is one thing in common between Psalms, John 19 and Acts 19. Although Psalms is a crying out unto God, but John 19 and Acts 19 is almost similar to the 19th century’s crying out to their rulers in protests so the people would have more power in society.

Both the Hebrew words for “cry” and “voice” are Qum words, the 19th letter of the Hebrew alphabet, qra and qol.

——-


Comparing John 19 and
Acts 19
 with the 19th Century
John 19 - Listen

1 Then Pilate therefore took Jesus, and scourged [him].

2 And the soldiers platted a crown of thorns, and put [it] on his head, and they put on him a purple robe,

3 And said, Hail, King of the Jews! and they smote him with their hands.

4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And [Pilate] saith unto them, Behold the man!

6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him.

7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

8 When Pilate therefore heard that saying, he was the more afraid;

9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.

10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?

11 Jesus answered, Thou couldest have no power [at all] against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.

13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

15 But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.

17 And he bearing his cross went forth into a place called [the place] of a skull, which is called in the Hebrew Golgotha:

18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

19 And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, [and] Greek, [and] Latin.

21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.

22 Pilate answered, What I have written I have written.

23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also [his] coat: now the coat was without seam, woven from the top throughout.

24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary Magdalene.

26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!

27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own [home].

28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth.

30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away.

32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.

33 But when they came to Jesus, and saw that he was dead already, they brake not his legs:

34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

35 And he that saw [it] bare record, and his record is true: and he knoweth that he saith true, that ye might believe.

36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.

37 And again another scripture saith, They shall look on him whom they pierced.

38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus.

39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound [weight].

40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

42 There laid they Jesus therefore because of the Jews' preparation [day]; for the sepulchre was nigh at hand.
Acts 19 - Listen

1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,

2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.

3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.

4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.

5 When they heard [this], they were baptized in the name of the Lord Jesus.

6 And when Paul had laid [his] hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.

7 And all the men were about twelve.

8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.

9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.

10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

11 And God wrought special miracles by the hands of Paul:

12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.

14 And there were seven sons of [one] Sceva, a Jew, [and] chief of the priests, which did so.

15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?

16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.

17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.

18 And many that believed came, and confessed, and shewed their deeds.

19 Many of them also which used curious arts brought their books together, and burned them before all [men]: and they counted the price of them, and found [it] fifty thousand [pieces] of silver.

20 So mightily grew the word of God and prevailed.

21 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.

22 So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.

23 And the same time there arose no small stir about that way.

24 For a certain [man] named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;

25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.

26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:

27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

28 And when they heard [these sayings], they were full of wrath, and cried out, saying, Great [is] Diana of the Ephesians.

29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre.

30 And when Paul would have entered in unto the people, the disciples suffered him not.

31 And certain of the chief of Asia, which were his friends, sent unto him, desiring [him] that he would not adventure himself into the theatre.

32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.

33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.

34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great [is] Diana of the Ephesians.

35 And when the townclerk had appeased the people, he said, [Ye] men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the [image] which fell down from Jupiter?

36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.

37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.

38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.

39 But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly.

40 For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.

41 And when he had thus spoken, he dismissed the assembly.