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96th Psalm/ In The Hollow Of His Hands
Einar Waermo tenor, Martha Nelson piano
Label: Quality Recordings Of Sacred Songs – M4
Format: Shellac, 10", 78 RPM
Country: US
Released: 1946
Genre: Folk, World, & Country
Style: Gospel
Tracklist
A 96th Psalm
B In The Hollow Of His Hands
SOUND TESTED / BUYER APPROVED
RECORD PLAYS G+ > VG
RECORD COVER no COVER
https://www.youtube.com/watch?v=mcgIOURklMk&ab_channel=CHRISHOBSON
(EXAMPLE IS ACTUAL RECORD)
Einar August Hjalmar Warmo (13 March 1901 – 1983) was a Swedish operatic tenor, later a church singer, active in Sweden and the United States, composer and songwriter. He lived in the United States since 1932, but also after moving to the United States he undertook regular tours in Sweden and the Nordic countries.
Education
Einar Waermo was accepted to the Royal Swedish Academy of Music's vocal soloist class in 1925 as one of three admitted among 75 applicants. Among the fellow students were Jussi Bjorling and Joel Berglund – both world-renowned opera singers – Jussi the tenors of the tenors and Joel one of the world's foremost bass-baritone singers. One of his teachers was the opera director and opera singer John Forsell. Waermo had a dramatic tenor voice. It was said of him in his time, among others, by the opera director himself and by the composer Gustaf Nordqvist: "that he had easily become a world tenor with his expressive and voluminous voice, great musicality and dramatic ability".
Career
He became a successful church singer, both in Sweden and in the United States. At the beginning of his career, he sang a mixed repertoire of songs, including Birger Sjoberg's Den forsta gang jag sag dig. As a curiosity, it can be mentioned that when the actor and comedian Fridolf Rhudin in 1929 recorded the film "Artificial Svensson" and the aforementioned Birger Sjoberg song was to be sung, he mimed to Waermo's song. On one record he sings Man borde inte sova with Gustaf Nordqvist at the piano. In Einar Waermo's early recording there are a lot of compositions of Gustaf Nordqvist's spiritual as well as secular works, including "At Sea". Many of these recordings were made with Gustaf Nordqvist as accompanist. Waermo also recorded a large number of Gunnar Wennerberg's "David's Psalms". The musical director was Karl-Erik Svedlund, who was responsible for accompaniment to organ, piano but also with a large choir orchestra with Svedlund conducting.
Warmo also collaborated with church singer Einar Ekberg. Their voices complemented each other and they performed with duets – often in collaboration with Karl-Erik Svedlund and Lennart Jernestrand. They became a much appreciated and popular duet couple both in Sweden and the United States where they made many joint tours.
They also recorded a large number of gramophone records both in the United States and Sweden. One of these, As the bird itself swings, is included in the Royal Swedish Academy of Music's series "Musica Svecia", for documentation of Swedish music history.
Einar Waermo emigrated to the United States in 1932 and toured the United States as a church singer. He also made several tours in Sweden even after Einar Ekberg's death. Sometimes he took his daughter Karen with him on these tours. He also performed and made recordings with his American wife Constance.
The composer and organist of Solna Church Jacob Nyvall dedicated his composition How God Loved the World to Einar Waermo
Hymns
I found a Savior, mighty and good, No. 1 in Wonderful Peace
Safe and secure in the sheepfold's house, no. 2 in Wonderful peace with the title Det vilselupna, translated from English. Set to music by E. T. Seat.
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FYI
Gospel music is a music genre in Christian music. The creation, performance, significance, and even the definition of gospel music varies according to culture and social context. Gospel music is composed and performed for many purposes, including aesthetic pleasure, religious or ceremonial purposes, and as an entertainment product for the marketplace. Gospel music usually has dominant vocals (often with strong use of harmony) with Christian lyrics. Gospel music can be traced to the early 17th century, with roots in the black oral tradition. Hymns and sacred songs were repeated in a call and response fashion. Most of the churches relied on hand clapping and foot stomping as rhythmic accompaniment. Most of the singing was done a cappella. The first published use of the term ″Gospel Song" probably appeared in 1874. The original gospel songs were written and composed by authors such as George F. Root, Philip Bliss, Charles H. Gabriel, William Howard Doane, and Fanny Crosby. Gospel music publishing houses emerged. The advent of radio in the 1920s greatly increased the audience for gospel music. Following World War II, gospel music moved into major auditoriums, and gospel music concerts became quite elaborate.
Gospel blues is a blues-based form of gospel music (a combination of blues guitar and evangelistic lyrics). Southern gospel used all male, tenor-lead-baritone-bass quartet make-up. Progressive Southern gospel is an American music genre that has grown out of Southern gospel over the past couple of decades. Christian country music, sometimes referred to as country gospel music, is a subgenre of gospel music with a country flair. It peaked in popularity in the middle 1990s.
Bluegrass gospel music is rooted in American mountain music. Celtic gospel music infuses gospel music with a Celtic flair, and is quite popular in countries such as Ireland. British black gospel refers to Gospel music of the African diaspora, which has been produced in the UK. Some proponents of "standard" hymns generally dislike gospel music of the late 19th and early 20th centuries. Today, with historical distance, there is a greater acceptance of such gospel songs into official denominational hymnals.
Gospel music in general is characterized by dominant vocals (often with strong use of harmony) referencing lyrics of a Christian nature. Subgenres include contemporary gospel, urban contemporary gospel (sometimes referred to as "black gospel"), Southern gospel, and modern gospel music (now more commonly known as praise and worship music or contemporary Christian music). Several forms of gospel music utilize choirs, use piano or Hammond organ, tambourines, drums, bass guitar and, increasingly, electric guitar. In comparison with hymns, which are generally of a statelier measure, the gospel song is expected to have a refrain and often a more syncopated rhythm.
Several attempts have been made to describe the style of late 19th and early 20th century gospel songs in general. Christ-Janer said "the music was tuneful and easy to grasp ... rudimentary harmonies ... use of the chorus ... varied metric schemes ... motor rhythms were characteristic ... The device of letting the lower parts echo rhythmically a motive announced by the sopranos became a mannerism".
Patrick and Sydnor emphasize the notion that gospel music is "sentimental", quoting Sankey as saying, "Before I sing I must feel", and they call attention to the comparison of the original version of Rowley’s "I Will Sing the Wondrous Story" with Sankey's version. Gold said, "Essentially the gospel songs are songs of testimony, persuasion, religious exhortation, or warning. Usually the chorus or refrain technique is found."
Roots and background
Coming out of the African American religious experience, gospel music can be traced to the early 17th century. Gospel music has roots in the black oral tradition, and typically utilizes a great deal of repetition. The repetition of the words allowed those who could not read the opportunity to participate in worship. During this time, hymns and sacred songs were lined and repeated in a call and response fashion, and the Negro spirituals and work songs emerged. Repetition and "call and response" are accepted elements in African music, designed to achieve an altered state of consciousness we sometimes refer to as "trance", and strengthen communal bonds.
Most of the churches relied on hand clapping and foot stomping as rhythmic accompaniment. There would be guitars and tambourines available every now and then, but not frequently. Church choirs became a norm only after emancipation. Most of the singing was done a cappella.
19th century
The first published use of the term ″Gospel Song" probably appeared in 1874 when Philip Bliss released a songbook entitled Gospel Songs. A Choice Collection of Hymns and Tunes. It was used to describe a new style of church music, songs that were easy to grasp and more easily singable than the traditional church hymns, which came out of the mass revival movement starting with Dwight L. Moody, whose musician was Ira D. Sankey, as well as the Holiness-Pentecostal movement. Prior to the meeting of Moody and Sankey in 1870, there was an American rural/frontier history of revival and camp meeting songs, but the gospel hymn was of a different character, and it served the needs of mass revivals in the great cities.
The revival movement employed popular singers and song leaders, the most famous of them being Ira D. Sankey. The original gospel songs were written and composed by authors such as George F. Root, Philip Bliss, Charles H. Gabriel, William Howard Doane, and Fanny Crosby. As an extension to his initial publication Gospel Songs, Philip Bliss, in collaboration with Ira D. Sankey issued no’s. 1 to 6 of Gospel Hymns in 1875. Sankey and Bliss’s collection can be found in many libraries today.
The popularity of revival singers and the openness of rural churches to this type of music (in spite of its initial use in city revivals) led to the late 19th and early 20th century establishment of gospel music publishing houses such as those of Homer Rodeheaver, E. O. Excell, Charlie Tillman, and Charles Tindley. These publishers were in the market for large quantities of new music, providing an outlet for the creative work of many songwriters and composers.
20th century
The holiness-Pentecostal movement, or sanctified movement, appealed to people who were not attuned to the Europeanized version of black church music. Holiness worship has used any type of instrumentation that congregation members might bring in, from tambourines to electric guitars. Pentecostal churches readily adopted and contributed to the gospel music publications of the early 20th century. Late 20th-century musicians such as Elvis Presley, Jerry Lee Lewis, Mahalia Jackson, Andrae Crouch, and the Blackwood Brothers either were raised in a Pentecostal environment, or have acknowledged the influence of that tradition.
The advent of radio in the 1920s greatly increased the audience for gospel music, and James D. Vaughan used radio as an integral part of his business model, which also included traveling quartets to publicize the gospel music books he published several times a year. Virgil O. Stamps and Jesse R. Baxter studied Vaughan's business model and by the late 1920s were running heavy competition for Vaughan. The 1920s also saw the marketing of gospel records by groups such as the Carter Family.
The first person to introduce the ragtime influence to gospel accompaniment as well as to play the piano on a gospel recording was Arizona Dranes.
In African-American music, gospel quartets developed an a cappella style following the earlier success of the Fisk Jubilee Singers. The 1930s saw the Fairfield Four, the Dixie Hummingbirds, the Five Blind Boys of Mississippi, the Five Blind Boys of Alabama, The Soul Stirrers, the Swan Silvertones, the Charioteers, and the Golden Gate Quartet. Racism divided the nation, and this division did not skip the church. If during slavery blacks were treated as inferior inside the white churches, after emancipation they formed their own separate churches. The gospel groups which were very popular within the black community, were virtually unknown to the white community, though some in the white community began to follow them. In addition to these high-profile quartets, there were many black gospel musicians performing in the 1920s and 30s, usually playing the guitar and singing in the streets of Southern cities. Famous among them were Blind Willie Johnson, Blind Joe Taggart and others.
In the 1930s, in Chicago, Thomas A. Dorsey (best known as author of the song "Precious Lord, Take My Hand"), who had spent the 1920s writing and performong secular blues music under the name "Georgia Tom", turned to gospel music, establishing a publishing house. He had experienced many trials in his life,including the death of his pregnant wife. Thomas gained biblical knowledge from his father, who was a Baptist minister, and was taught to play piano by his mother. He started working with blues musicians when the family moved to Atlanta. It has been said that 1930 was the year when modern gospel music began, because the National Baptist Convention first publicly endorsed the music at its 1930 meeting. Dorsey was responsible for developing the musical careers of many African-American artists, such as Mahalia Jackson.
Meanwhile, the radio continued to develop an audience for gospel music, a fact that was commemorated in Albert E. Brumley's 1937 song, "Turn Your Radio On" (which is still being published in gospel song books). In 1972, a recording of "Turn Your Radio On" by the Lewis Family was nominated for "Gospel Song of the Year" in the Gospel Music Association's Dove Awards.
Following the Second World War, gospel music moved into major auditoriums, and gospel music concerts became quite elaborate. In 1950, black gospel was featured at Carnegie Hall when Joe Bostic produced the Negro Gospel and Religious Music Festival. He repeated it the next year with an expanded list of performing artists, and in 1959 moved to Madison Square Garden. Today, black gospel and white gospel are distinct genres, with distinct audiences. In white gospel, there is a large Gospel Music Association and a Gospel Music Hall of Fame, which includes a few black artists, such as Mahalia Jackson, but which ignores most black artists. In the black community, James Cleveland established the Gospel Music Workshop of America in 1969.
