The immediate danger of laying undue emphasis on any one idea in voice training lies in its tendency toward the mechanical and away from the spontaneous, automatic response so vitally necessary. Here the extremists commit a fatal error. To make breath management the all-in-all of singing invariably leads to direct control, and soon the student has become so conscious of the mechanism of breathing that his mind is never off of it while singing; he finds himself becoming rigid trying to prevent his breath from escaping, and the more rigid he becomes the less control he has. A large number of examples of this kind of breath management have come under my observation. They all show the evil results of over working an idea.

But the followers of "the-breath-is-the-whole-thing" idea say "You can't sing without breath control." Solomon never said a truer thing, but the plan just mentioned is the worst possible way to secure it.

Every one should know that not a single one of the processes of voice production is right until it is working automatically, and automatic action is the result of indirect, never of direct control.

The profession has become pretty thoroughly imbued with the idea that deep breathing, known as abdominal, or diaphragmatic is the best for purposes of singing. But how deep? The answer is, the deeper the better.

Here again it is easy to overstep the bounds. I have in mind numerous instances where the singer, under the impression that he was practicing deep breathing tried to control the breath with the lower abdominal muscles, but no matter how great the effort made there was little tonal response, for the reason that the pressure exerted was not against the lungs but against the contents of the abdomen. The diaphragm is the point of control. The lungs lie above it, not below it. To concentrate the thought on the lower abdominal muscles means to lose control of the diaphragm, the most important thing involved in breath management.

The process of breathing is simple. The lungs are enclosed in an air tight box of which the diaphragm is the bottom. It rests under the lungs like an inverted saucer. In the act of contracting it flattens toward a plane and in so doing it moves downward and forward, away from the lungs. The ribs move outward, forward and upward. The lungs which occupy this box like a half compressed sponge follow the receding walls, and a vacuum is created which air rushes in to fill. In exhalation the action is reversed. The ribs press against the lungs and the diaphragm slowly returns to its original position and the breath is forced out like squeezing water out of a sponge.

The one important thing in breath management is the diaphragm. If the student has the right action of the diaphragm he will have no further trouble with breath control. In my Systematic Voice Training will be found a list of exercises which thoroughly cover the subject of breath control and if properly used will correct all errors. Let this be understood, that there is nothing in correct breathing that should make one tired. On the contrary the practice of breathing should leave one refreshed. Above all, the student should never make himself rigid when trying to control the flow of breath. This is not only of no advantage, but will effectually defeat the end for which he is striving.

REGISTERS

In securing right conditions the teacher is often confronted with the problem of registers. The literature on this subject is voluminous and varied. Opinions are offered without stint and the number of registers which have been discovered in the human voice ranges from none to an indefinite number. How one scientist can see two, and another one five registers in the same voice might be difficult to explain were it not a well known fact that some people are better at "seeing things" than others.

But here again the teacher soon learns that laboratory work is of little value. His view point is so different from that of the physicist that they can hardly be said to be working at the same problem. The physicist tries to discover the action of the mechanism, in other words, how the tone is made. The voice teacher is concerned primarily with how it sounds. One is looking at the voice, the other is listening to it, which things, be it known, are essentially and fundamentally different; so different that their relationship is scarcely traceable. The ability to train the voice comes through working with voices where the musical sense, rather than the scientific sense, is the guide. It is a specific knowledge which can be gained in no other way. It begins when one takes an untrained voice and attempts to make it produce a musical tone.

The problem of registers is, in short, how to make an even scale out of an uneven one. It must be solved in the studio. Anatomical knowledge is of no avail. The teacher who has learned how to produce an even scale possesses knowledge which is of more value to the student than all of the books ever written on vocal mechanism.

The depressions in the voice known as "changes of register" result from tension. With one adjustment of the vocal cords the singer can, by adding tension, make a series of four or five tones, then by a change of adjustment he can produce another similar series, and so on to the top of his compa.s.s. These changes occur when there is such an acc.u.mulation of tension that no more can be added to that adjustment without discomfort. The solution of this problem lies in gaining such freedom from tension in the vocal instrument that it automatically readjusts itself for each tone. The tension is then evenly distributed throughout the scale and the sudden changes disappear. This is precisely what happens when the singer has learned to produce an even scale throughout his compa.s.s; his voice production is not right until he can do this.

The statement is frequently made in public print that there are no registers in the trained voice. This order of wisdom is equally scintillating with that profound intellectual effort which avers that a bald headed man has no hair on the top of his head, or that hot weather is due to a rise in the temperature. These statements may be heavy-laden with truth, but to the voice teacher they are irrelevant. His work is at least seven-eighths with untrained voices. By the time he has worked out an even scale with all of the other problems that go hand in hand with it, for a great deal of the art of singing will naturally accompany it, a large majority of his pupils are ready to move on. Only a small per cent prepare for a musical career. Most of his work is with voices that still need to be perfected. It is for voices of this kind that the teacher lives. It is for such voices that vocal methods are evolved and books written.

A lighthearted, easy going a.s.surance is not sufficient alone to compa.s.s the problems that present themselves in the studio. If the teacher is conscientious there will be times when he will feel deeply the need of something more than human wisdom. The work in the studio has more to do with the future than with the immediate present. The singing lesson is a small part of what the student carries with him. The atmosphere of the studio, which is the real personality of the teacher, his ideals, aims, the depth of his sincerity, in short, his concept of the meaning of life, goes with the student and will be remembered when the lesson is forgotten.

V

THE NATURE AND MEANING OF ART

One function, then, of art is to feed and mature the imagination and the spirit, and thereby enhance and invigorate the whole of human life.

_Ancient Art and Ritual_. Jane Ellen Harrison.

A large percentage of the population of the civilized world has more or less to do with what is called art. In its various forms art touches in some degree practically the entire human race. Its various activities have developed great industries, and for the entertainment it affords fabulous sums of money are spent.

What is this thing called art which takes such a hold upon the human race? If it has no social or economic value then a vast amount of time and money are wasted each year in its study and practice. A brief inquiry into the nature and meaning of art may well be a.s.sociated with a discussion of the art of singing.

Art as a whole comes under the head of Aesthetics, which may be defined as the philosophy of taste, the science of the beautiful.

It will doubtless be admitted without argument that ever since the dawn of consciousness the visible world has produced sense impressions differing from each other--some pleasant, some unpleasant. From these different sense impressions there gradually evolved what is known as beauty and ugliness. An attempt to discover the principles underlying beauty and ugliness resulted in Aesthetics, the founder of which was Baumgarten (1714-1762).

It will be interesting to hear what he and the later aestheticians have to say about art. Most of them connect it in some way with that which is beautiful, that is, pleasing, but they do not all agree in their definition of beauty.

Baumgarten defined beauty as the perfect, the absolute, recognized through the senses. He held that the highest embodiment of beauty is seen by us in nature, therefore the highest aim of art is to copy nature.

Winkelmann (1717-1768) held the law and aim of art to be beauty independent of goodness. Hutcheson (1694-1747) was of essentially the same opinion.

According to Kant (1724-1804) beauty is that which pleases without the reasoning process.

Schiller (1758-1805) held that the aim of art is beauty, the source of which is pleasure without practical advantage.

These definitions do not wholly satisfy. They do not accord to art the dignified position it should hold in social development. But there are others who have a clearer vision. Fichte (1762-1814) said that beauty exists not in the visible world but in the beautiful soul, and that art is the manifestation of this beautiful soul, and that its aim is the education of the whole man.

In this we begin to see the real nature and activity of art. There are other aestheticians who define art in much the same way.

Shaftesbury (1670-1713) said that beauty is recognized by the mind only.

G.o.d is fundamental beauty.

Hegel (1770-1831) said: "Art is G.o.d manifesting himself in the form of beauty. Beauty is the idea shining through matter. Art is a means of bringing to consciousness and expressing the deepest problems of humanity and the highest truths." According to Hegel beauty and truth are one and the same thing.

Thus we see that the great thinkers of the world make art of supreme importance in the perfecting of the human race. They all agree that art is not in material objects, but is a condition and activity of spirit.

They agree in the main that beauty and truth emanate from the same source. Said Keats:

"Beauty is truth and truth beauty, That is all ye know on earth and all ye need know."

Said Sch.e.l.ling: "Beauty is the perception of the Infinite in the finite."

But perhaps the highest concept of art is from the great artist Whistler. He said: "Art is an expression of eternal absolute truth, and starting from the Infinite it cannot progress, IT IS."

Art in some form and in some degree finds a response in every one. Why?

Because every one consciously or unconsciously is looking toward and striving for perfection. This is the law of being. Every one is seeking to improve his condition, and this means that in some degree every one is an idealist. Ever since time began idealism has been at work, and to it we owe every improved condition--social, political and religious.

Hegel believed that the aim of art is to portray nature in perfect form, not with the imperfections seen around us; and Herbert Spencer defined art as the attempt to realize the ideal in the present. The artist tries to make his picture more perfect than what he sees around him. The poet, the sculptor, the musician, the craftsman, the mechanic, are all striving for a more perfect expression, because perfection is the fundamental, eternal law of being.

Wagner said: "The world will be redeemed through art," and if Whistler's definition be accepted he is not far from the truth.

The important thing to remember is that art is not a mere pastime, but a great world force operating to lift mortals out of mortality. It is the striving of the finite to reach the Infinite.

In human history art, no less than languages, has conformed to the theory of evolution. Language in the beginning was monosyllabic. Far back in the early dawn of the race, before the development of the community spirit, when feelings, emotions, ideas, were simple and few the medium of expression was simple, and it grew with the demand for a larger expression.

This same process of evolution is seen in the growth of each individual.

The child, seeing grimalkin stalk stealthily into the room, points the finger and says "cat." This is the complete expression of itself on that subject. It is the sum total of its knowledge of zoology at that particular moment; and a long process of development must follow before it will refer to the same animal as a "Felis Domestica."

In a similar way musical expression keeps step with musical ideas. In the beginning musical ideas were short, simple, fragmentary, monosyllabic, mere germs of melody (adherents of the germ theory will make a note of this). The Arab with his rudimentary fiddle will repeat this fragment of melody [Ill.u.s.tration: Figure H] by the hour, while a company of his unlaundered brethren dance, until exhausted, in dust to their ankles, with the temperature near the boiling point. This musical monosyllable is ample to satisfy his artistic craving. In other words it is the complete musical expression of himself.

The following is a complete program of dance music for the aborigines of Australia. [Ill.u.s.tration: Figure I] The repet.i.tion of this figure may continue for hours. If it were inflicted on a metropolitan audience it would result in justifiable homicide, but to the Australian it furnishes just the emotional stimulus he desires.

[Ill.u.s.tration: Figure J] This one from Tongtoboo, played Allegro, would set the heels of any company, ancient or modern, in motion.

These people may be said to be in the rhythmic stage of music, that is, a stage of development in which a rhythmic movement which serves to incite the dance furnishes complete artistic satisfaction.

As it is a long distance from the monosyllabic expression of the child to the point where he can think consecutively in polysyllabic dissertation, so it is an equally long distance from the inarticulate musical utterances of the barbarous tribes to the endless melodies of Wagner, which begin at 8 P. M. and continue until 12.15 A. M. without repet.i.tion.