This alto saxophone solo is a musical depiction of Psalm 51; a biblical text describing David’s sorrow over his sin. Using a concert A drone (from any source you want) to create harmonic tension and release throughout the solo, the music follows the same emotional path that the psalm does. It begins in lament and brokenness and slowly moves towards repentance, and restoration.
Below is the text off of which this alto saxophone solo is based:
Have mercy on me, O God,
according to your unfailing love;
according to your great compassion
blot out my transgressions.
Wash away all my iniquity
and cleanse me from my sin.
For I know my transgressions,
and my sin is always before me.
Against you, you only, have I sinned
and done what is evil in your sight;
so you are right in your verdict
and justified when you judge.
Surely I was sinful at birth,
sinful from the time my mother conceived me.
Yet you desired faithfulness even in the womb;
you taught me wisdom in that secret place.
Cleanse me with hyssop, and I will be clean;
wash me, and I will be whiter than snow.
Let me hear joy and gladness;
let the bones you have crushed rejoice.
Hide your face from my sins
and blot out all my iniquity.
Create in me a pure heart, O God,
and renew a steadfast spirit within me.
Do not cast me from your presence
or take your Holy Spirit from me.
Restore to me the joy of your salvation
and grant me a willing spirit, to sustain me.
Then I will teach transgressors your ways,
so that sinners will turn back to you.
Deliver me from the guilt of bloodshed, O God,
you who are God my Savior,
and my tongue will sing of your righteousness.
Open my lips, Lord,
and my mouth will declare your praise.
You do not delight in sacrifice, or I would bring it;
you do not take pleasure in burnt offerings.
My sacrifice, O God, is a broken spirit;
a broken and contrite heart
you, God, will not despise.
May it please you to prosper Zion,
to build up the walls of Jerusalem.
Then you will delight in the sacrifices of the righteous,
in burnt offerings offered whole;
then bulls will be offered on your altar.
-Psalm 51 (NIV)
There comes a time in a our lives when we absolutely have to accept the fact that the universe is bigger than we are. We have to realize that we are suspended between the two infinities of complexity and immensity. This movement represents our struggle when we are beginning to see this but are reluctant to accept its implications; that we are very small. We as individuals are selfish beings that want to be declared significant in one way or another. When this attitude is taken to an extreme, we have difficulty accepting the fact that there is a world outside of ourselves. An incredible amount of stress results because we now have to overcome our context in order for the world around us to reflect our belief. If we as individuals are successful in ruling our immediate context, our surroundings simply become larger. We are never satisfied because we naturally seek to become more significant than we currently are. Eventually frustration results when we realize that our happiness cannot come from our own significance since no matter how much we accomplish for ourselves, we remain dissatisfied and unhappy. Therefore, our pursuit of contentment lies outside of ourselves, but so long as we are unwilling to admit that we are not bigger than the universe we will not be content.
Movement II, Rejection – 7:55
We as individuals often refuse to let ourselves believe that we are not the most important thing in the universe. Since we must be wrong (only one person can be the most important) anger and frustration surface while we attempt to make ourselves more important so that reality conforms to our belief. Since we are finite human beings that are attempting to overcome an infinite obstacle we eventually wear ourselves out due to the fact that our power has limits. This movement depicts the our constant attempts to be declared significant in our context. As we fight our way towards contentment and happiness, the world around us continues to become bigger. Finally we are completely spent and have lost the ability to go any further. We must seek a new direction or continue to suffer until we die.
Movement III, Submission – 12:45
In this movement, constant attempts to be declared significant has forced our perception of the universe to be so vast that we feel as though we have been swallowed up by its immensity. We have realized that the only way to survive is to stop trying to overcome our context, but this leaves us in complete despair. We slowly realize that the only way to find contentment is not to overcome our surroundings, but to become an irreplaceable component of them. We finally find contentment when we put ourselves in context with the universe. This gives us both infinite significance and infinite insignificance simultaneously.
Movement IV, Perseverance – 12:35
A compromise has been reached making it possible for us to be content. However it is very easy to fall back into the human tendency of selfishness. In fact, it is so easy that it seems as though we are not capable of maintaining or even truly developing a mentality of selflessness without outside help from a Being greater than ourselves. In order to truly find our place in the universe we must become dependent upon a being that is capable of complete humility. We soon realize that this being is throughout the entire universe, in every human component of the universe that is submissive, and that He is a relational being who wants us to know Him. Understanding this even at the most basic level gives us unspeakable joy and forces us to fall down in worship of this eternal and infinitely significant Being. We have found our context in our Creator and have become a part of His existence, and once we submit and become part of this context which envelopes us, we have infinite and eternal happiness that will never be compromised.
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Context truly is a symphony by definition due to the fact that it follows the classic form of the symphony quite closely. The term symphony is often used flippantly, but in this case I intend it to mean what it has always meant: a large work for a large ensemble that shows what the composer was capable of at that point in his life. Since this project fits into this category and was designed to do so, the listener must know a few things about how to listen to a work of such magnitude.
Usually when we listen to music we don’t expect one musical idea to last more than five to ten minutes. In popular culture three to four minutes is all a person’s attention span can take. This work on the other hand takes forty-five minutes to listen to and must be understood as a whole in order to get the most out of the listening experience. Throughout this work, there are two motives that are used excessively, which is why you may notice that even when the music seems chaotic you can still understand it. This tends to happen at the subconscious level, but when studied and analyzed you will find that it makes perfect sense for your mind to keep being drawn into music. Using this motivic material and developing it further makes it possible to unify even hours of music into one coherent idea without losing the interest of the listener. The listener should therefore not only listen to the sounds themselves as they come in and out of perception, but as they get to know the piece better should concentrate on perceiving the entire work on the massive level in which it exists. Only when the medium of time is eliminated completely can this piece or any piece for that matter be enjoyed up to its potential.
The sounds that I have developed is a topic that I hope musical critiques will deeply address someday. I have taken the new technology from Logic Pro 8’s Sculpture and have used it exclusively for this project. Outside of the percussion every sound has been engineered from scratch using Sculpture and done without previous outside training in sound engineering. This is to the credit of Logic’s developers at Apple. The software is so intuitive and straight forward that composers of electronic music no longer have to know anything about programing in order to successfully achieve good sounds. I hope that my use of this technology will inspire more musicians to create with this technology and to keep music moving forward into a new and unexplored frontier.
Thank you to my friends, family, and teachers for your continued love and support. Without all of you my work would not be possible.
Even while being mostly half and whole notes, this composition for wind band can be extremely challenging. The wide spacing of perfect intervals at exposed moments between instruments of different families demands that the wind band have an acute sense of intonation in order to have a pleasing performance. Also, in order for this wind band composition to be effective, it must be noted that the climax of the music is intended to be at mm. 21 and not at the very end. It cannot be stressed enough how massive the sound of the bass drums needs to be at that moment. If a cannon were practical I would have notated for that to be used as well (if you’re able to use one, feel free). By climax, I mean to say what will be perceived as the loudest and most exciting moment for the average listener. After this happens, the rest of the work is to sound so other-worldly that the strangeness causes discomfort and awe. The end can be taken as a climax of emotion and the other a climax of power.
This wind band composition is a programatic work based on the text of Exodus 33:18-21 in which Moses said to God “Now show me your glory.” God proceeded to hide Moses in the cleft of a rock, put his hand over Moses as he passed, and then allowed Moses see His back. The sound in the beginning depicts a distant radiance as the Almighty approached. When the sound becomes as big and radiant as possible, the massive bass drum hit is the hand of God coming down to hide Moses in the rock. This is followed by the full radiance of God seeping through the cracks between God’s hand and the rock as He passes by. At last, the end of the piece depicts God lifting his hand from the rock and letting Moses see His back. It would be an other-worldly and terrifying experience to perceive the holiness of God in this way.
This bass clarinet and marimba duet, while being very difficult, is full of wonderfully rich sounds and textures that you can not produce with any other combination of instruments. I partly regret my choice of instrumentation and may rewrite it for something more practical someday, but my reason for the choice is because of a phrase in Isaiah 55:12, “…all the trees of the field will clap their hands.” This personification stirred my creative curiosity on the brink of obsession, and I could not get the combination of bass clarinet and marimba out of my head. They are the perfect two instruments to depict the sound of living trees rejoicing over redeemed Israel and I couldn’t rest until I’d used them together for the purpose. However, a story is pointless if you only share the ending without saying how it came about. Using the perspective of the trees in the land I’ve written this work to tell the story of Israel’s fall into paganism, God’s judgement on them, and then finally their redemption. To listen to this work correctly, you must understand that you’re listening to a tree tell a story.
Throughout the major prophets in the Old Testament, the term “spreading tree” is used repeatedly in reference to the location in which the nation of Israel conducted their sinful pagan rituals. If one applies the personification of the trees in Isaiah 55 to these texts, it’s not hard to imagine what sorts of sounds God’s trees would make in response to detestable practices being performed underneath them. These practices included various ceremonies to honor false gods, ritualistic sexuality (mass orgies), and child sacrifice; clearly detestable practices in the eyes of God. The beginning of this tree’s story portrays these pagan ceremonies through primitive sounding harmonies and intricate rhythmic dancelike textures. At first these sounds seem innocent, but as the work progresses the harmonies are twisted to depict the darker components of pagan Israel’s worship.
The following are the texts I had in mind while writing this beginning section:
Jeremiah 2:20 (NIV), “Long ago you broke off your yoke and tore off your bonds; you said, ‘I will not serve you!’ Indeed, on every high hill and under every spreading tree you lay down as a prostitute.”
Isaiah 57:5, “You burn with lust among the oaks and under every spreading tree; you sacrifice your children in the ravines and under the overhanging crags.”
The second section is the tree’s telling of God’s response to Israel’s disobedience. This is depicted by energetic and ominous sounds followed by sounds of intense sorrow. It is the tree’s version of these texts:
Jeremiah 4:13-15, “Our enemy rushes down on us like storm clouds! His chariots are like whirlwinds. His horses are swifter than eagles. How terrible it will be, for we are doomed! O Jerusalem, cleanse your heart that you may be saved. How long will you harbor your evil thoughts? Your destruction has been announced from Dan and the hill country of Ephraim.”
Jeremiah 13:24-27, “‘I will scatter you like chaff that is blown away by the desert winds. This is your allotment, the portion I have assigned to you,’ says the Lord, ‘for you have forgotten me, putting your trust in false gods. I myself will strip you and expose you to shame. I have seen your adultery and lust, and your disgusting idol worship out in the fields and on the hills. What sorrow awaits you, Jerusalem! How long before you are pure?'”
The final section depicts the tree’s swelling joy at the thought of the future return of God’s people to the land, the original reason I set out to write this work:
Isaiah 55:12, “You will go out in joy and be led forth in peace; the mountains and hills will burst into song before you, and all the trees of the field will clap their hands.”
Instrumentation: Violin, Euphonium (or Cello or Tenor Saxophone), and Piano
Duration 7:00
Movement I, Ambition
Movement II, Disappointment
Movement III, Moving Forward
Performance notes: This is a piece written both for children and about children. Any fun ideas to incorporate into your performance accordingly is perfectly appropriate and encouraged. For example, the premier of this work incorporated a painting demonstration. While this work is written for an unusual combination of instruments, the euphonium part can be easily played on cello. There is nothing particularly challenging about this work that I can see, although because of the precision in intonation that is required for a great performance, I would recommend this for at least first or second year collegiate musicians. However, this should not discourage a solid high school group from attempting it.
Background information: My friend Tiffany (violin) organized and premiered this work in the fall of 2009 for a recital she designed specifically for children. Despite it’s purpose, adults should of course feel free to enjoy the work just as much as children in the same way that adults tend to enjoy movies that are meant for children.
Musical Interpretation: Children are very curious human beings and sometimes are so to the point that they get themselves into trouble. This piece depicts the process that a child goes through when they decide to pursue something that they are really not supposed to for reasons that they are unaware of. It starts with Ambition driving them towards finding out what they want to know despite formal sanctions from their authorities. Then the time comes when they discover what they were looking for, and either discipline or physical discomfort comes from their ambition resulting in Disappointment. This emotion seems to always resolve in them well before it should taking into account the sorrow they seem to display, which is why I made the second movement as short as I possibly could. As the child is Moving Forward they seem to forget all about the entire incident of their lesson. They go on just as they always did, but through observation we can clearly see that their experience has somehow changed their behavior.
