Early German music in Philadelphia

by Robert Rutherford Drummond

Whether the appeal for musical instruments was of avail, we know not, but in the Journal of Rev. Andreas Sandel for July 20, 1702, is mentioned one Jonas, organist of Gloria Dei church. Again, on November 24, 1703, when Falckner was ordained in this church, Sachse says:

“The service was opened with a voluntary on the little organ in the gallery by Jonas the organist, supplemented with instrumental music by the Mystics on the viol, hautboy, trumpets (Posaunen) and kettle drums (Pauken).”[33]

The first church organ in Philadelphia, then, was placed in a Swedish Lutheran church largely by means of a German. Although the merit for this achievement must be divided between the Germans and Swedes, in one department of music—the singing of hymns—the Swedes probably were pre-eminent. In 1696 Charles, King of Sweden, sent to the church at Wicacoa, one hundred hymn-books,[34] while in 1712 another lot, consisting of “360 hymn books of three sorts” were shipped.[35] The Swedes were strict, too, in the regulations of the church services, especially of singing. In 1702, Rev. Andreas Sandel imposes a fine “for untimely singing, six schillings.”[36] Especially interesting is the account concerning the attempt of Pastor Andreas Hesselius, of Christiana, Delaware, to reform church singing in 1713. Acrelius says:

“He had special regard to propriety in church-singing, in which there was often such discord as though they intended to call their cows to the church. In opposition to which it was represented that as all those who possessed the gift of praising God with a pleasing voice in psalms and hymns should not stand mute, so, on the other hand, those who were unfitted for this should not with their harsh voices, hinder others and make confusion, but, by softly singing after the others, train themselves to correct singing. During the singing, he went around the church and aided where they failed.”[37]

It is very probable that in Philadelphia, this same instruction in church singing prevailed, since Hesselius was for some time Provost, and had a right to command, and also, because Samuel Hesselius, his brother, occupied the pulpit at Wicacoa and could more easily be coerced—if necessary—to establish this method of instruction.

In the other churches of Philadelphia, organs seem to have been introduced at a relatively late date. On September 2, 1728, a committee having been appointed at Christ Church “to treat with Mr. Lod. C. Sproegel,[38] about an organ lately arrived here, report that they had done the same, and that he insisted on £200 for said organ; and that they had procured men of the best skill this place could afford to erect the said organ in a convenient house in town, to make trial thereof; which, being done, it is said the organ proves good in its kind, and large enough for our church.”[39] Upon this recommendation the organ was purchased. In the Moravian church, corner of Race and Broad streets, there were two organs in 1743[40] one of which was sold in 1796, and a new one built by David Tannenberger.[41] In this same year (1743) the Moravians in Germantown had an organ costing £60, but in 1744 both church and organ reverted to the German Reformed Church.[42] The Catholic church had an organ in 1750.[43] These are the earliest known organs in use in Philadelphia churches. From this time on, the other churches in the city gradually established them as an aid to their services.

One writer, who came to this country from Germany, evidently had no knowledge of these organs when he said:

“I came to this country with the first organ [1750] which now stands in a High German Lutheran church in the city of Philadelphia, and which was built in Heilbronn.”[44]

In the face of the evidence already produced, it is needless to say that this statement is a little off color, to say the least.

There were then in Philadelphia several organs before 1755, and it is reasonable to assume that in the Moravian church, that “wind” and “string” instruments were used, since we find this true at the colony in Bethlehem.[45] The testimony of travellers of that time or of members of other churches is of some interest and importance. The first witness is William Black, secretary of the commission appointed by the Governor of Virginia to unite with commissions from Maryland and Pennsylvania for the purpose of treating with the Indians. In the year 1744, he resided in Philadelphia, during which time he kept a journal of interest and importance. June 8 he writes: