Today’s music is “Heliotrope Bouquet,” a 1907 rag composed by Scott Joplin and Louis Chauvin. Chauvin was a ragtime composer of great promise who alas fell victim to a turbulent and dissipated lifestyle in 1908 at the age of 27. Bill Edwards describes the composition and structure of the music here:
This rag contains the only known surviving compositional fragment of Louis Chauvin, who by most contemporary accounts was a very creative, skilled and prolific pianist who knew a multitude of pieces, though he was unschooled and could neither read nor write music. Chauvin lived a hard life as an itinerant pianist and died of complications from syphilis and multiple sclerosis shortly after his 24th [sic] birthday. The first two sections of “Heliotrope” are Chauvin’s, which Joplin first heard while visiting Arthur Marshall in Chicago in 1906, and thought enough of them to put them down to paper. The harmonization and last two themes were later completed by Joplin, with some tie-ins to the first two. The A section, utilizing a tango rhythm, is fairly unique in all of ragtime for its structure, rhythm and melody. The B section also contains some unexpected syncopation. The C and D sections are obviously born of Joplin’s writing in their nature, but the C section does contain a snippet of Chauvin’s melody in the middle.
The performer is Joshua Rifkin. Mr. Edwards provides a fuller biography of Louis Chauvin here.
Ah, ragtime. This, arguably America’s first homegrown musical genre, “originated on the folk level,” said Rudi Blesh and Harriet Janis, two of the earliest enthusiasts of the form, but “several outstandingly gifted composers of both races carried the music to a creative level that can only be termed classical.” Just so, and its alternating joy and poignance eventually emerged also in the finger-picking guitar style of the Piedmont Blues. “Piano ragtime was developed by the Negro from folk melodies and from the syncopations of the plantation banjos,” Blesh and Janis explain. “As it grew, it carried its basic principle of displaced accents played against a regular meter to a very high degree of elaboration.”
Of course, Scott Joplin is considered the king of ragtime, but his reputation has obscured that of many other royal ragtime composers. The first of these must be Tom Turpin (1871-1922), whose “Harlem Rag” was published in 1897, predating Joplin’s “Maple Leaf Rag” by two years. (It may have been composed as many as five years earlier.) Turpin’s bar in St. Louis, the Rosebud, was a popular meeting place for Joplin and other ragtime composers as well; in 1905 Joplin would dedicate his “Rosebud March” to Turpin. Turpin would go on to write other rags as the “Father of St. Louis Ragtime.”
Ragtime composer Scott Joplin is buried at St. Michael’s Cemetery in Queens, and this Saturday, May 18, he’ll be remembered at his gravesite with a memorial concert and barbeque. The event, a 15-year tradition, begins at 2:00 p.m. and is free and open to the public. More information can be found in this flyer.
Joplin biographer Ed Berlin, who helps to organize the event, will give a pre-concert talk about the transition from ragtime to jazz in the St. Michael’s chapel on the cemetery grounds. Berlin was also present at last year’s memorial, which was covered by the New York Times.
I hope you’ll join me tomorrow, Sunday, May 5, at 2:30 p.m., for American Voices of the 20th Century, Marilyn Nonken‘s program of Scott Joplin’s sublime, melancholy concert waltz “Bethena” (1904) and Charles Ives’ majestic Concord Sonata (1911), which, as the program description has it, “weaves together popular music from the Civil War, along with quotes from Beethoven, Wagner, and Debussy.” (I contributed the program notes for the Joplin work.) It’ll take place at St. Bartholomew’s Church on Park Avenue between 50th and 51st Streets in Manhattan.
Ives himself keenly appreciated ragtime, and listening to Joplin’s opera (as well as some lovely performances of the rags from the late William Albright) confirms that Joplin was one of the great early 20th-century composers — and perhaps the greatest — that America produced. Treemonisha itself, far from being a “ragtime opera,” brings together spirituals and call-and-response choral music along with rags and other varieties of indigenous folk music to produce a rather astonishing work. Earlier this year at the WQXR blog, Jenny Houser and George Grella went one step further and said of the opera, “As a work that carves out a new, American, classical genre, it’s equal in quality to anything by Charles Ives.”
Only 150 miles separate Hannibal, MO, where Samuel Clemens/Mark Twain (he never made it easy to write about him) spent his childhood, and Sedalia, MO, where Scott Joplin began to compose his early work; only 14 years separate the publication of Adventures of Huckleberry Finn (1885) and the publication of Joplin’s groundbreaking “Maple Leaf Rag” (1899). There’s no evidence that Clemens and Joplin were familiar with each other’s work, even though Clemens would live on until 1910 and Joplin until 1917, but the coincidences are intriguing, perhaps least on the biographical level. Both were popular artists with higher aspirations, of course, but there’s more to them than that; the common conception of both Twain and Joplin is that they’re both lighter entertainers: Twain, the cracker-barrel philosopher blessed with an earthy, down-home comic skepticism; Joplin as the composer of rinky-plinky tunes best served up as accompaniments to silent comedies or honky-tonk drinking establishments. The truth, as the truth usually does in these matters, lies elsewhere.
I’ve just been finishing Shelley Fisher Fishkin’s Was Huck Black? Mark Twain and African-American Voices, a significant landmark in Twain scholarship, and her argument that African-American culture in the Reconstruction era had a seminal influence on Twain’s novel in its structure, vocabulary, and voice and his other work besides — and, therefore, on the entire body of American literature after Huckleberry Finn — is hard to refute, given the textual, linguistic, and cultural evidence and analysis she presents. Before Twain, American literature owed most of its debt to Europe, whether it was Emerson, Hawthorne, Thoreau, Melville, or for that matter even Whitman, whose patois emerged from white culture in New England. Twain, however, mingled the vernacular of the American South and Southwest into his own literature. At the same time, Joplin drew upon his own experience in minstrelsy, popular song, and band music, along with his classical music training under the German Julian Weiss and at Sedalia’s George R. Smith College, in transforming European forms and harmonies into something uniquely American; and out of ragtime and the various forms of the blues, jazz emerged.
Over the past few years I’ve been reading more of Twain and, more recently, listening to Joplin again. The melancholy and bucolic nature of much of this work, such as Twain’s evocations of the Mississippi Valley countryside and Joplin’s more langourous rags, especially among his more meditative pieces, appeals to me, but it’s not quite the same as nostalgia, not least because I can’t have nostalgia for a time in which I did not live. Not to mention that the politics of race is bitterly considered in the creations of both men (in Twain, obviously, but also in Joplin’s surviving opera Treemonisha and his lost opera A Guest of Honor, which reportedly depicted the visit of Booker T. Washington to the White House in 1901).
My renewed attraction to this work may also be a reaction to the current political climate. As Fishkin points out in her study, and as Joplin biographer Edward Berlin pointed out in his Ragtime: A Musical and Cultural History, Twain and Joplin were essentially multicultural and inclusive artists, drawing from a variety of cultural sources — an aesthetic miscegenation which simply could not be brooked. Ragtime, as a precursor to jazz, was the product of African American music and culture of the Reconstruction and Redemption eras intermingling with American popular and folk songs; and a great deal of the resistance to characterizing ragtime as a uniquely American “classical” music had a racist undertone. (Ragtime had its effect on American literature as well, and not just on E.L. Doctorow: one of the groundbreaking American novels about race, James Weldon Johnson’s 1912 The Autobiography of an Ex-Colored Man, is narrated by an ambitious ragtime pianist.)
I’ve read Huckleberry Finn twice in the past few years (along with The Innocents Abroad, Roughing It, The Adventures of Tom Sawyer, A Connecticut Yankee in King Arthur’s Court, and No. 44, The Mysterious Stranger) and plan to read it again soon; it’s inexhaustible. Similarly, the more I listen to Joplin’s music, the more there is to find in it. It’s hard to characterize Twain as a marginalized figure in American culture, especially given his presence in it, but I find that it’s his work, not his presence, that tends to receive shorter shrift than it used to; after a period of general popularity, Joplin’s music seems to have once again fallen into some obscurity, and he remains by and large on the margins of the American classical music canon. Perhaps it’s the melancholy strains in this work that appeal to me most these days. But one can get used to the margins, and at my age, it’s not a bad place to be.
Below, Sara Fishko gives an overview of Joplin’s career, presents excerpts of some of Joplin’s more meditative pieces, and speaks to Joplin biographer Ed Berlin in a 2011 edition of the Fishko Files.