I have laid stress upon this point because this attempt of the religious authorities in antiquity to repress music in worship to a subsidiary function was the sign of a conception of music which has always been more or less active in the Church, down even to our own day. As soon as musical art reaches a certain stage of development it strives to emancipate itself from the thraldom of word and visible action, and to exalt itself for its own undivided glory. Strict religionists have always looked upon this tendency with suspicion, and have often strenuously opposed it, seeing in the sensuous fascinations of the art an obstacle to complete absorption in spiritual concerns. The conflict between the devotional and the aesthetic principles, which has been so active in the history of worship music in modern times, never appeared in antiquity except in the later period of Greek art. Since this outbreak of the spirit of rebellion occurred only when Hellenic religion was no longer a force in civilization, its results were felt only in the sphere of secular music; but no progress resulted, for musical culture was soon assumed everywhere by the Christian Church, which for a thousand years succeeded in restraining music within the antique conception of bondage to liturgy and ceremony.
Partly as a result of this subjection of music by its allied powers, partly, perhaps, as a cause, a science of harmony was never developed in ancient times. That music was always performed in unison and octaves, as has been generally believed, is, however, not probable. In view of the fact that the Egyptians possessed harps over six feet in height, having twelve or thirteen strings, and played with both hands, and that the monuments of Assyria and Egypt and the records of musical practice among the Hebrews, Greeks, and other nations show us a large variety of instruments grouped in bands of considerable size, we are justified in supposing that combinations of different sounds were often produced. But the absence from the ancient treatises of any but the most vague and obscure allusions to the production of accordant tones, and the conclusive evidence in respect to the general lack of freedom and development in musical art, is proof positive that, whatever concords of sounds may have been occasionally produced, nothing comparable to our present contrapuntal and harmonic system existed. The music so extravagantly praised in antiquity was, vocally, chant, or recitative, ordinarily in a single part; instrumental music was rude and unsystematized sound, partly a mechanical aid to the voice and the dance step, partly a means of nervous exhilaration. The modern conception of music as a free, self-assertive art, subject only to its own laws, lifting the soul into regions of pure contemplation, where all temporal relations are lost in a tide of self-forgetful rapture, – this was a conception unknown to the mind of antiquity.
The student of the music of the Christian Church naturally turns with curiosity to that one of the ancient nations whose religion was the antecedent of the Christian, and whose sacred literature has furnished the worship of the Church with the loftiest expression of its trust and aspiration. The music of the Hebrews, as Ambros says, “was divine service, not art.”10 Many modern writers have assumed a high degree of perfection in ancient Hebrew music, but only on sentimental grounds, not because there is any evidence to support such an opinion. There is no reason to suppose that music was further developed among the Hebrews than among the most cultivated of their neighbors. Their music, like that of the ancient nations generally, was entirely subsidiary to poetic recitation and dancing; it was unharmonic, simple, and inclined to be coarse and noisy. Although in general use, music never attained so great honor among them as it did among the Greeks. We find in the Scriptures no praises of music as a nourisher of morality, rarely a trace of an ascription of magical properties. Although it had a place in military operations and at feasts, private merry-makings, etc., its chief value lay in its availability for religious purposes. To the Hebrews the arts obtained significance only as they could be used to adorn the courts of Jehovah, or could be employed in the ascription of praise to him. Music was to them an efficient agent to excite emotions of awe, or to carry more directly to the heart the rhapsodies and searching admonitions of psalmists and prophets.
No authentic melodies have come down to us from the time of the Israelitish residence in Palestine. No treatise on Hebrew musical theory or practice, if any such ever existed, has been preserved. No definite light is thrown upon the Hebrew musical system by the Bible or any other ancient book. We may be certain that if the Hebrews had possessed anything distinctive, or far in advance of the practice of their contemporaries, some testimony to that effect would be found. All evidence and analogy indicate that the Hebrew song was a unison chant or cantillation, more or less melodious, and sufficiently definite to be perpetuated by tradition, but entirely subordinate to poetry, in rhythm following the accent and metre of the text.
We are not so much in the dark in respect to the use and nature of Hebrew instruments, although we know as little of the style of music that was performed upon them. Our knowledge of the instruments themselves is derived from those represented upon the monuments of Assyria and Egypt, which were evidently similar to those used by the Hebrews. The Hebrews never invented a musical instrument. Not one in use among them but had its equivalent among nations older in civilization. And so we may infer that the entire musical practice of the Hebrews was derived first from their early neighbors the Chaldeans, and later from the Egyptians; although we may suppose that some modifications may have arisen after they became an independent nation. The first mention of musical instruments in the Bible is in Gen. iv. 21, where Jubal is spoken of as “the father of all such as handle the kinnor and ugab” (translated in the revised version “harp and pipe”). The word kinnor appears frequently in the later books, and is applied to the instrument used by David. This kinnor of David and the psalmists was a small portable instrument and might properly be called a lyre. Stringed instruments are usually the last to be developed by primitive peoples, and the use of the kinnor implies a considerable degree of musical advancement among the remote ancestors of the Hebrew race in their primeval Chaldean home. The word ugab may signify either a single tube like the flute or oboe, or a connected series of pipes like the Pan’s pipes or syrinx of the Greeks. There is only one other mention of instruments before the Exodus, viz., in connection with the episode of Laban and Jacob, where the former asks his son-in-law reproachfully, “Wherefore didst thou flee secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth and with songs, with toph and kinnor?”11 – the toph being a sort of small hand drum or tambourine.
After the Exodus other instruments, perhaps derived from Egypt, make their appearance: the shophar, or curved tube of metal or ram’s horn, heard amid the smoke and thunderings of Mt. Sinai,12 and to whose sound the walls of Jericho were overthrown;13 the hazozerah, or long silver tube, used in the desert for announcing the time for breaking camp,14 and employed later by the priests in religious service,15 popular gatherings, and sometimes in war.16 The nebel was either a harp somewhat larger than the kinnor, or possibly a sort of guitar. The chalil, translated in the English version “pipe,” may have been a sort of oboe or flageolet. The band of prophets met by Saul advanced to the sound of nebel, toph, chalil, and kinnor.17 The word “psaltery,” which frequently appears in the English version of the psalms, is sometimes the nebel, sometimes the kinnor, sometimes the asor, which was a species of nebel. The “instrument of ten strings” was also the nebel or asor. Percussion instruments, such as the drum, cymbals, bell, and the Egyptian sistrum (which consisted of a small frame of bronze into which three or four metal bars were loosely inserted, producing a jingling noise when shaken), were also in common use. In the Old Testament there are about thirteen instruments mentioned as known to the Hebrews, not including those mentioned in Dan. iii., whose names, according to Chappell, are not