What Hymns Early Mormons Sang and How They Sang Them

BYU Studies Quarterly Volume 47 | Issue 1 Article 5 1-1-2008 What Hymns Early Mormons Sang and How They Sang Them Michael Hicks Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Hicks, Michael (2008) "What Hymns Early Mormons Sang and How They Sang Them," BYU Studies Quarterly: Vol. 47 : Iss. 1 , Article 5. Available at: https://scholarsarchive.byu.edu/byusq/vol47/iss1/5 This Article is brought to you for free and open access by the All Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact , . Hicks: What Hymns Early Mormons Sang and How They Sang Them What Hymns Early Mormons Sang and How They Sang Them Michael Hicks H ymns eloquently portray the faith of those who sing them. In 1827, Alexander Campbell put it well: a hymnbook is “as good an index to the brains and to the hearts of a people as the creed book.”1 In Campbell’s day and long thereafter, every new church needed a new hymnbook, and every old hymnbook came to need revision. Not only did hymnbooks pervade the early American printing industry, but they also became part of the American sacred canon, as necessary to worship as the Nicene Creed or sectarian articles of faith. They helped worshippers attain their distinctive religious identities in the New World. What Nathan Hatch calls “the democratization of American Christianity” relied as much on gospel song as it did on gospel.2 But while all hymns represent themselves equally in the index of a hymnbook, some hymns are sung far more often than others—and many hymns in a hymnbook are seldom, if ever, sung. A hymnbook actually may be more an index to the brains and hearts of its compilers than of the people who use it. Churchgoers know well that those who choose the hymns to be sung in church meetings redact a hymnbook, emphasizing hymns they prefer, hymns they think congregations want to sing, or hymns that suit particular occasions. It is this everyday reshaping of a hymnbook that more accurately indexes the brains and hearts of religious people than what merely lies between the covers of the book. So, if we want to understand early Mormons, we should want to know not just what hymns they published but what and how they actually sang. BYU Studies 7, no. 1 (8) Published by BYU ScholarsArchive, 2008 95 1 BYU Studies Quarterly, Vol. 47, Iss. 1 [2008], Art. 5 96 v BYU Studies Early Mormon Record Keeping Although we generally think of the Church in its more concentrated forms in New York, Ohio, and Missouri, we often forget that traveling elders held meetings and established branches in many regions. By the end of 1834, according to Matthew Crawford, the Church had organized 124 branches spreading not only through the three states just mentioned but also in Connecticut, Illinois, Indiana, Kentucky, Maine, Massachusetts, Michigan, New Hampshire, Pennsylvania, Rhode Island, Tennessee, Vermont, Virginia, and even Canada.3 In May of that year, W. W. Phelps observed how perplexing the image of Mormondom was becoming: “New churches are continually rising as the light spreads, and it is our peculiar privilege to hear, frequently, from different individuals, calling themselves our brethren, of whose names we have before never heard, and whose faces we have never seen, and learning of saints where we had not heard that the gospel had been preached.” 4 Consider how quickly the Church spread even in the Deep South: in February 1836, for example, Wilford Woodruff reported having established seven branches of the Church (memberships ranging from eight to thirty-one members apiece) in a single twohundred-mile circuit in Tennessee.5 How these branches held meetings likely differed from worship services in New York and Ohio, especially in hymn singing. What records do we have of the thousands of meetings held in this farflung church during the pre-Nauvoo period? Even in the centers of Mormon population, minutes of meetings exist mainly for conferences and priesthood councils, not for less formal meetings and certainly not for the home devotionals that probably took place every day.6 Journals and diaries occasionally mention meetings but rarely suggest the meetings’ format and content. Most of the records we have from 1830 to 1838 yield precious little information about meetings: a few lines here and there, incomplete sentences, skimpy reporting, scant details. Surely, more records will resurface as Mormon historiography proceeds, but they will likely follow the bare-bones pattern of the records we know. Still, when one considers the available minutes and personal records, a few trends emerge. The sources I have studied for the years 1830 to 1838—all the extant minutes as well as journals and autobiographies of nearly two hundred Latter-day Saints—mention on only fifty-eight occasions the names of the hymns sung.7 Among those fifty-eight occasions, only twenty-eight different titles appear. And only sixteen of those twentyeight hymns (57 percent) were published in the first Mormon hymnbook https://scholarsarchive.byu.edu/byusq/vol47/iss1/5 2 Hicks: What Hymns Early Mormons Sang and How They Sang Them Early Mormon Hymns V 97 (1835/1836).8 This means that although that first hymnbook contained ninety hymn texts, I can find record (through 1838) of only 18 percent of them being sung. (Table 1 shows the occurrence of all the hymn names mentioned.9 ) While the sketchy records yield only a small sample for us to consider, one can easily conclude the obvious: some hymns were more popular than others. Of the twenty-eight hymns identified by name, “Adam-ondiAhman” is mentioned ten times, “The Spirit of God” is noted seven times, “Glorious Things of Thee Are Spoken” and “Now Let Us Rejoice” appear five times, “How Firm a Foundation” turns up three times, and five more (“Go On Ye Pilgrims,” “Hark, Listen to the Trumpeters,” “Ere Long the Veil Will Rend in Twain,” “How Precious Is the Name,” and “O Happy Souls Who Pray”) are mentioned twice each. In other words, two-thirds of the fifty-eight occurrences of hymn names from 1830 to 1838 are these ten hymns. More telling, perhaps, is that almost half of the hymns mentioned are the same four hymns (“Adam-ondi-Ahman,” “Spirit of God,” “Glorious Things,” and “Now Let Us Rejoice”). Why are so few hymns mentioned by name? It is partly a matter of record keeping. Clearly, clerks and scribes differed on whether it was important to record the names of hymns sung. And even those who thought it important may not have known the name of any given hymn, even if they wanted to record it. The seemingly limited repertoire of hymns also results from the choices of the people leading them. Those who chose the songs to sing—and we do not know how many different people that might have been—could choose only songs that they knew and probably chose songs they preferred. T (...truncated)