Upcoming Events of the SeventySixth Season of The William

Nelson Cromwell and F. Lammot

Belin Concerts

Unless otherwise noted, all programs

take place in the West Building,

West Garden Court.

Tamagawa University Taiko 

Drummers and Dancers

April 13, 12:10

East Building Atrium

Fretwork

Featuring music by Alexander Goehr

and J. S. Bach

April 15, 3:30

Inscape Chamber Orchestra

Featuring Saint-Saens’s Carnival of

theAnimals, with new verses by

Marc Bamuthi Joseph, and Mahler’s

Symphony no. 4, chamber version

April 22, 3:30

The Westerlies

The Songs We Sang: American Vocal

Music ofthe 20th Century

In celebration of InternationalJazz Day,

the Westerlies premiere four pieces by

Duke Ellington adapted for brass quartet.

April 29, 3:30

Julia Bullock, soprano

John Arida, piano

Music by Schubert, Barber, Faure,

and more

May 6, 3:30

Ranky Tanky

Celebrating Outliers andAmerican

VanguardArt

May 13, 3:30

Christina and Michelle Naughton

Piano music by Mozart, Schubert,

Bolcom, Bach/Kurtag, Debussy,

Chopin, and Futoslawski

May 20, 3:30

Admission to the National Gallery ofArt

and all of its programs is free of charge,

except as noted.

The use of cameras or recording equipment during the performance is not

allowed. Please be sure that all portable

electronic devices are turned off.

The department of music produced

these program notes. Copyright © 2018

Board ofTrustees, National Gallery of

Art, Washington

Concerts are made possible in part

through the generosity of donors to

the National Gallery ofArt through

The Circle. Reserved seating is available

in recognition of their support. Please 

contact the development office at 

(202) 842-6450 or circle@nga.gov for

more information.

Cover Michel Sittow, Portrait of Diego

de Guevara (?) (detail), c. 1515/1518,

National Gallery ofArt, Washington,

Andrew W. Mellon Collection

nga.gov/music

76TH SEASON OF CONCERTS

APRIL 8, 2018 / NATIONAL GALLERY OF ART
Photo by Heinavanker Ensemble

2

Program

Heinavanker Ensemble

Ilona Muhel, soprano

Kadri Hunt, alto

Sander Pehk, tenor

Tonis Kaumann, baritone

Taniel Kirikal, bass

Margo Kolar, artistic director, tenor

Celebrating Michel Sittow: Estonian Painter at the Courts ofRenaissance Europe

APRIL 8, 2018/3:30

WEST BUILDING, WEST GARDEN COURT

“Oh Aadam, sinu essitus” (Oh Adam, Thy Falsehood)

Folk hymn from Otepaa Parish

Kyrie, Mass ofBarcelona (14th century)

“Niiiid ole Jeesus kiidetud” (Praised Be You,Jesus Christ)

Folk hymn from Kihnu Parish

“Mu siida, arka files” (Awake My Heart)

Arr. Margo Kolar, after various versions of a folk hymn

“Rahva Onnistegija” (Redeemer of the Folk)

Folk hymn from Suur-Pakri Parish

Sanctus, Mass ofTournai (14th century)

Agnus Dei, Mass ofToulouse (14th century)

“Ma olen maa peal vooras” (A Stranger on Earth Am I)

Folk hymn from Vormsi Parish

‘Mu mano tulge latse” (Let the Children Come to Me)

After a folk hymn from Vormsi Parish

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“Veni Creator Spiritus”/“Oh Jumal, Looja, Piiha Vaim” (Come Creator Spirit)

Arr. Margo Kolar, after a Gregorian chant and a folk hymn from Laane,

Nigula Parish

Intermission

“Loomine” (Creation)

Arr. Margo Kolar, after a traditional runic song from Ambla Parish

“Natse Jummal, siin ma rummal“ (Here Behold Me as I Cast Me)

Folk hymn from Rapina Parish

“Imeline koda” (Wondrous House)

Arr. Margo Kolar, after a traditional Estonian runic song from Vilo Parish

“Haned kadunud” (Missing Geese)

Arr. Margo Kolar, after a traditional Estonian runic song from Kuusalu Parish

“Jeesuse soit” (The Ride ofJesus)

Arr. Margo Kolar, after a traditional Estonian runic song from Mae, Estonia

This concert is dedicated to the centenary ofthe Republic ofEstonia.

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The Ensemble

Heinavanker is a unique meeting point for musicians active in different fields. Since

1996, the Estonian vocal ensemble, under the direction of composer Margo Kolar,

has delved into early sacred music, its ancestors’ traditions, and contemporary

imagination. Ancient Estonian runic songs and folk hymns are an important part of

Heinavanker’s repertoire.

The name “Heinavanker” originates from the Haywain Triptych of Hieronymus 

Bosch (1450-1516). Its allegoric scenes are as if inspired from today’s life. In this

fascinating painting, there’s a huge stack of hay rolling through a land that’s laboring 

in greed towards destruction. In the midst of this, music arises. Both a snide demon

and a praying angel are trying to get the musicians into their domain.

5
Program Notes

The first half of our program includes settings of the Ordinary of the Latin Mass, 

interspersed with some Estonian folk hymns. The second half of the concert offers

a unique glimpse into the ancient runic song tradition, as presented in Margo Kolar’s

“The Songs of Olden Limes”—a cycle based on runic songs that enables a trip into

the world of our ancestors. These songs also show a mixture oftemporal and aeonian

motifs, and both animatistic and Christian world views.

Estonia’s strategic location has left a mark on its history, with many peoples

vying for its territory—Vikings, Germans, Swedes, Danes, Slavic nations, and others.

Estonia is also the crossroads between Eastern and Western Christianity, and from

early on, the local tribes with their animatistic world view and ancestor worship

posed harriers to the expanding influence of the Roman popes and the Eastern

Orthodox patriarchs. During Estonia’s fifty years under the Soviet Union, atheism

was the state religion and aimed to blur the memory of national identity, as well as

the meaning of the Christian Church.

It has been a joyous occasion the past decades to rediscover the records of

Estonia’s religious singing culture in our archives—religious folk songs. Cyrillus

Kreek (1889-1962), one of Estonia’s most important folk music collectors, described

those songs as “twirling and ribboned” and sung on the texts ofthe traditional

Protestant songbook with the tunes richly embellished and sometimes unrecognizable.

The origin of this folk hymn tradition is still obscure, but there is enough

evidence to assume a spiritual connection to the movement of the eighteenthcentury Herrnhut (Moravian) Brethren, who triggered a powerful wave of piety

among the rural population. Another influence likely originated from the population

of Swedish settlers on Estonian islands and coastal areas. Their strong cultural

identity most certainly impacted the way their neighboring Estonians perceived

the wider world. It’s quite possible that the melismatic character of folk hymns 

derives directly from Scandinavian folk music, as the runic songs (regilaul)—old 

songs of Finno-Ugric origin—belong to a different cultural context.

Approximately five hundred folk hymns with different versions have been collected in Estonia and are in both the Estonian and the Swedish languages. T he older

songs indicate monodic thinking, and the more recent ones include a rising sense 

of harmony connected to the introduction of organs and harmoniums in churches

and chapels. Most likely these songs were sung mainly in homes, which could explain 

the rich ornamentals, but they were also performed at church services and religious

meetings. The latter location raises the question of how these various (and occasionally virtuously embellished) songs would have sounded in those times. Contemporary

sources differ. Some describe the singing of the congregation as the “bleat of lambs”

and the “howl ofwolves.” One record says: “[The] Precenter started the singing, the

6

other singers watched where the singing was heading and followed. T here was no

strict rhythm; the next note was sung when it seemed appropriate. The song was

usually very slow, and quicker singers added their own embellishments while waiting

for the others.”

Other records offer other depictions: “Those who have not heard this singing, 

cannot quite imagine it. The chapel is filled with seven hundred people who are 

singing from the bottom oftheir hearts. Older people sway their heads to the rhythms

ofthe song; young boys sing wholeheartedly, the voices of young girls ring like

[w]hooping shepherds. There are times when all this singing overpowers the organ

itself, although loud singing and strong effort is not an intention in itself. The song

is almost like a liberation, a sacrament. The upward glances showed that most singers 

were no longer aware ifthey were sitting on wooden benches or hovering in the sky.”

Often, various melodies were applied to the same lyrics, and it was usual to sing 

different words to the same tune. This practice seems to be characteristic ofthe

formation of folk hymns. It is an oral tradition supported by various memories,

further mixed with the choral tunes and texts written originally in German, Swedish,

or Estonian. In their translations, the lyrics and the tune do not quite match. It

required remarkable musical imagination to synthesize the beloved pious texts with

two or three local languages and the Lutheran choral tradition.

But what would the musical world of ancient Estonians have been like at the

beginning of the second millennium, an era before the onset of the crusades? We

can proudly mention the archaic runic songs (songs in the poetic metre ofregivdrss)

that are unique to Estonians and other Finno-Llgric peoples. According to scholars, 

the oral tradition of runic songs has been alive for thousands of years and currently

seems to be undergoing a fresh revival. Thanks to the Estonian national awakening

in the second half ol the nineteenth century, these songs were gathered into what is

now one of the world’s largest collections of folklore. The rich, colorful, and imaginative texts of these songs are a welcome supplement to the scarce knowledge we have

about Estonia’s ancient history.

Arrangements of the folk hymns and runic songs exist mostly in an oral tradition

and, therefore, require a certain amount ofimprovisation. Having an open mind

toward change enables us to enjoy the charms oftraditional music.

Program notes by Margo Kolar, artistic director ofHeinavanker.

7
“Oh Aadam, sinu essitus”

Oh Aadam, sino essitus 

om meie elo riknu,

et patt om meie perandus

nink koiki piiale tiiknii.

See siwo too om koigile

suurt vika piiale tostnu,

entjumal, see om ausaste 

koik jiille ara paiistnu.

Nii kui see siwo kavalus

om Eevat hukutanu

nink Looja taht sai poletuss,

sest om surm meile saanu.

Es jowa ka meid avita

ei iitsigi lood asi,

siisJeesus Krist paast inemist,

lats surma sisse esi.

See arm om meile natidetii,

et poig om meile antu,

kes meie veless siindiinii 

nink risti paale pantu.

Kui Sigede niiiid usume

so Poja nime sisse,

siis Snnistust nink roSmustust

saab meile tooma Esa.

Kyrie, Mass ofBarcelona (14th century)

“Niiiid ole Jeesus kiidetud”

Niiiid ole,Jeesus, kiidetud,

et Sa neitsist siindinud

kui inimene ilmale, 

sest laulvad inglid roomsasti.

Kurieleis.

Kes suurem on kui ilmamaa,

Maarja sides magab Ta.

See on niiiid laps, kes ilma peal

k5ik asjad peab veel iileval.

Kurieleis.

Oh Adam, Thy Falsehood

Oh Adam, your guilt

has spoiled our life,

sin is our inheritance

and the burden of us all.

The serpent’s deed has weighed us

down with a great mistake, 

but God, in all honor

saved everything again.

The serpent’s cleverness 

condemned Eve and

caused the creator’s star to burn out,

for we have become mortal.

No natural thing

can help us, only

Jesus Christ saved mankind,

by himself going to his death.

Mercy was shown to us,

the Son was given to us,

born to our brother

and nailed to the cross.

We all truly believe 

in the name of the Son,

for then the Father will bring us

happiness and joy.

Praised Be You, Jesus Christ

Praised be you,Jesus Christ

that you have been born as a man

from a virgin—this is true— 

at which the host of angels rejoices.

He whom the whole globe of the earth

could not enclose

now lies in Mary’s bosom;

he has become a little baby

who alone maintains everything.

8

Niiiid Igavene Paikene

paistab koige ilmale.

Keskoosel Tema helendab,

meid paeva lasteks siinnitab.

Kiirieleis.

The eternal light enters here,

it gives the world a new splendor;

it shines in the midst of the night

and makes us children of the light.

Koik tegi Ta hea meelega,

et nii heldust naidata.

He has done all this for us

to show his great love,

Koik ilm niiiid olgu roomus sest 

ja kiitku Teda siidamest!

Kiirieleis.

at this all Christendom rejoices

and thanks him for this in eternity.

“Mu siida, arka tiles” Awake My Heart

Mu siida, arka iiles Awake my heart and sing

ja kiida Loojat lauldes,

kes koik head meile annab

to the creator of everything,

to the giver of all that is good,

ja muret ikka kannab. to the righteous guardian of mankind.

Kui magama ma heitsin,

end Isa sidle peitsin,

mind saatan piiiidis neelda,

kuid Jumal vottis keelda.

This night, when the dark shadows 

have surrounded me completely,

Satan coveted what was mine

but God was my defense.

Toest’, Isa, kui ta vahtis,

mind katte saada tahtis,

Yes, Father, when he thought

that he could harm me,

siis sa mind siille votsid I was in your lap,

ja oma kiiega katsid. your wings enclosed me.

“Jaa rahul’”, hiiiidsid sina,

“Mu laps, sind kaitsen mina!

Ta ei saa kahju teha,

sa saad veel paeva naha.”

You said: “My child, lie down, 

despite the one who would deceive you;

sleep well, do not be frightened,

you will see the sun.”

Su s5na toeks lainud, Your word has come to pass:

ma olen paeva nainud,

ei hada saand mu ligi,

mind varjas sinu vagi.

I can still see the light,

I have been set free from my distress, 

your protection has revived me.

See eest ma sind niiiid tanan, You wish to have an offering,

suurt au sulle annan, here I bring my gifts:

sull’ ohvrin Shkamisi my incense and my ram

ja piihi palumisi. are my prayers and songs.

9
Sa naed mu siidamesse You will not feel scorn;

ja tead, mu Jumal, ise,

et paremat ei ole

mul anniks tuua sulle.

you can see into my heart;

for you know that as a gift

I have indeed nothing better.

Mu Jumal, nii kui oose May it now be your will to perfect

mind hoidis sinu kasi, your work in me, and send

nii piieva ka mind kanna,

mull’ inglid varjuks anna.

one who during this day 

may bear me in his hands.

Su heldus jaagu mulle, 

mu siida templiks sulle:

su s5na mind siin toitku,

Protect me with your blessing, 

may my heart be your shelter,

may your word be my food

teed taeva poole naitku. until I journey to heaven!

“Rahva Onnistegija”

Rahva onnistegija,

mao ararohuja,

Redeemer ofthe Folk

Now come, Savior of the gentiles,

recognized as the child of the Virgin,

Naise seeme, neitsi poeg,

sulle laulvad kiitust koik.

so that all the world is amazed

God ordained such a birth tor him.

Imeviisil toeste Not from man’s flesh and blood

tulid sina ilmale, but only from the Holy Spirit

saadud Pliha Vaimu vaest, has God’s Word became man

mitte mehe tahtmisest. and flourishes as the fruit of a woman’s body.

Igavese jarje peak

oled sina ulevalt

He went forth from his chamber,

from the royal palace so pure,

armust maha astunud, by nature God and man, a hero,

vdiduteele hakanud. he hastens to run his way.

Isast tuli sinu tee, His course came from the Father

pooras jalle Isale,

enne porguhauda, siis

tiles taeva tema viis.

and leads back to the Father,

he went down to Hell

and back to God’s throne.

Kes sa Isa sarnane You who are equal to the Father,

ning ka meie sugune,

lihas ilmund voidumees:

be victorious in the flesh

so that your eternal divine power

vdida liha meie sees! may support our weak flesh.

10

Oh kuis hiilgab sinu soim!

Kadund pimeduse voiin!

Patuoo ei enam saa

Your crib shines bright and clear,

in the night there is a new light,

darkness must not overpower it,

meie usku rikkuda. faith remains always radiant.

Kiitus olgu Isale,

kiitus tema Pojale,

kiitus Piihal’ Vaimul’ ka

Praise be given to God the Father,

praise be to God his only Son;

praise be to God the Holy Ghost

ikka ilmalopmata! tor ever and always.

Sanctus, Mass ofTournai (14th century)

Agnus Dei, Mass ofToulouse (14th century)

“Ma olen maa peal vooras”

Ma olen maa peal vSoras 

ja paljalt randaja;

mu eluase taevas,

A Stranger on Earth Am I

A stranger on earth am I,

and a bare wanderer.

My dwelling is in the heavens,

seal on mu isamaa. there is my fatherland.

Siin randan ristirada, Here I wander the way of the Cross,

seal vaimu vasinud and there Grace salves

arm votab kosutada: my weary soul;

k5ik vaev on lopetud. there is all trouble ended.

“Mu mano tulge latse”

“Mu mano tulge, latse,

na mulle armsa omm,”

Let the Children Come to Me

“Let the children come to me,

They are dear to my heart,”

nii armasjeesus kutse. Thus dearJesus is calling.

“Ma teie kilp ja kroon.

Et hukka na ei saa,

“I am your shield and crown.

I was born a child,

ma esi siindi latses, So that they would not perish.

et saasse mino omas, I have called them

naid ole kutsnu ma.” to be mine.”

“Veni Creator Spiritus”/

“Oh Jumal, Looja, Piiha Vaim”

Veni, Creator Spiritus,

Come Creator Spirit

Come, Holy Ghost, Creator, come,

mentes tuorum visita, From thy bright heav’nly throne,

imple superna gratia, Come take possession of our souls,

quae tu creasti pectora. And make them all thy own.

Oh Jumal Looja, PiihaVaim!

Mu siida on nii vaga tuim,

oh taida seda armuga

ja koigest patust puhasta.

Thou who art called the Paraclete,

Best gift of God above,

The living spring, the living fire,

Sweet unction and true love.
Qui diceris Paraclitus,

donum Dei altissimi, 

fons vivus, ignis, caritas, 

et spiritalis unctio.

Thou who art sev’nfold in thy grace, 

Finger of God’s right hand

His promise teaching little ones

To speak and understand.

Sa annad andeid rahvale,

Sind Isa sormeks peetakse.

Sa jagad iile ilmamaa

Ta s5na tutva keelega.

O guide our minds with thy bless’d light,

With love our hearts inflame;

And with thy strength, which ne’er decays

Confirm our mortal frame.

Accende lumen sensibus,

infunde amorem cordibus,

infirma nostri corporis

virtute firmans perpeti.

Far from us drive our deadly foe;

True peace unto us bring;

And through all perils lead us safe

Beneath thy sacred wing.

Meid Isa tundma dpeta

ja Tema Poega Jeesust ka,

et usume k5ik siidamest,

Through thee may we the Father know,

Through thee th’ eternal Son,

And thee, the Spirit of them both,

et lahed valja molemist. Thrice-blessed Three in One.

Deo Patri sit gloria,

et Filio, qui a mortuis

surrexit, ac Paraclito,

in saeculorum saecula.

All glory to the Father be,

With his coequal Son;

The same to thee, great Paraclete,

While endless ages run.

Au olgu koigest siidamest

ja tanu ikka igavest 

niiiid Isale ja Pojale

ja kalli Piiha Vaimule.

“Loomine” Creation

Sinisirje linnukene,

sinisirje, kuldekirje,

lendas meie kopelisse.

A blue bird,

a blue, golden, colorful bird

flew to our meadow.

Kolm oli poesast kopelissa:

tiks oli sinine pSesas,

teine oli punane poesas, 

kolmas kullal kirjutatud.

There were three bushes on the meadow:

one was a blue bush,

one was a red bush,

the third was a golden bush.

Polgas ta sinise poesa, 

polgas ta punase poesa,

vottis kulda armaaksi.

She did not care about the blue bush,

she did not care about the red bush,

she was pleased with the golden bush.

12

Hakkas ta pesa tegema:

tegi kuu, tegi kaksi,

tegi ttiki kolmat kuuda,

nadaliku neljat kuuda,

veerendiku viiet kuuda.

The bird started to build a nest:

she built it tor a month, for another month,

for a third month,

for a week on the fourth month,

a bit on the fifth month.

Hakkas ta mune munema:

munes kuu, munes kaksi,

munes kuu kolmat kuuda,

nadaliku neljat kuuda,

veerendiku viiet kuuda.

She started to lay eggs:

laid for a month, for another month,

for a third month,

for a week on the fourth month,

a bit on the fifth month.

Hakkas poegi haudumaie:

haudus kuu, haudus kaksi,

haudus kuu kolmat kuuda,

nadaliku neljat kuuda,

veerendiku viiet kuuda.

She started to hatch the eggs:

hatched for a month, for another month,

for a third month,

for a week on the fourth month,

a bit on the fifth month.

Uks sai kuuks Kuramaale,

teine paevaks Parnumaale,

kolmas ilmale imeksi,

neljas taheks taevaaksi,

viies vikerkaareks veeremaie.

One chick became the moon for Kurland,

the second became the sun for Parnu county, 

the third became the world,

the fourth became the stars,

the fifth became the rainbow.

“Natse Jummal, siin ma rummal”

Natse Jummal, siin ma rummal,

heida enda polvile

hinge rikmist

toorna sinole.

Las hend lotida, 

minost, kes ma patane.

Here Behold Me as I Cast Me

Here behold me as I cast me

At Thy throne, O glorious King!

Tears fast thronging, childlike longing,

Son of Man, to Thee I bring,

Let me find Thee—let me find Thee!

Me a poor and worthless thing.

Kae no jalle, minno paale,

Issand ole armulik.

Sinno piiwa

mina, mullatiikk.

Las hend lotida,

ole mulle armulik.

Look upon me, Lord, I pray Thee,

Let Thy Spirit dwell in mine;

Thou hast sought me, Thou hast bought me, 

Only Thee to know I pine;

Let me find Thee—let me find Thee!

Take my heart and grant me Thine.

Ei ma piiwa, ei ma nowa

muud, kui sino halestust,

seda sa ktill

natitat armastust.

Nought I ask for, nought I strive for,

But Thy grace so rich and free,

That Thou givest whom Thou lovest,

And who truly cleave to Thee;

13
Las hend loiida,

sinost saa ma onnistust.

Let me find Thee—let me find Thee! 

He hath all things who hath Thee.

Tiihi kara, ilrna vara,

lihahiino, au nink lust,

saadap mulle vallo,

kannatust.

Las hend loiida,

anna oiget valmistust.

Earthly treasure, mirth, and pleasure,

Glorious name, or richest hoard,

Are but weary, void, and dreary,

To the heart that longs for God;

Let me find Thee—let me find Thee!

I am ready, mighty Lord.

“Imeline koda” (Wondrous House)

In the temporal sense, this text is rather cryptic. The storyteller appears to travel to

a divine realm where, by partaking in a strange ritual, she is included in the creation

ofthe temporal world.

At dawn, a maiden goes to the woods where a bronze calf crosses her path. She

pursues the calf and arrives at a manor where three men are building a bronze house.

The men have axes with patterns inscribed on them. “Can you read ax patterns?”

they ask. “No,” says the maiden, “I can read patterns of cloth.” The maiden weaves a

blue fabric. “What will you make of it?” “A striped shirt for the Lord, and a long shirt

for Mary.” A blue cauldron is being set on blue flames; a blue sheep is being sheared

for blue wool.

“Haned kadunud” (Missing Geese)

One of the possible meanings of this song is the theme of “sacrifice.” The condition

of loss at the beginning of the song gives way, after a strange quest, to a new miraculous world. T he mystery of Christ’s body and blood is hinted at in the background.

A maiden goes to herd geese, but a hawk scares the geese away. The maiden

comes home in tears and tells her parents what just happened. The parents want to

send a servant in search of the geese, but instead the daughter herself goes after them.

She walks through five rainbows and meets ten ploughmen. She asks whether any of

them has seen the geese. The men take no notice of the girl until she takes the hat

off one of them, whereupon they give her directions to the Muori manor. Once there,

she is offered a chair made of goose bones and padded with pillows of goose feathers.

She is served a meal of goose meat and a drink of goose blood. The maiden goes

to pour the drink out in a meadow where it gives rise to a dense forest. Miraculous

birds roost on top ofthe trees.

14

“Jeesuse soit” (The Ride ofJesus)

A story with a harsh morale. Those who defy, on whatever grounds, God’s will, will

meet a sorry end. Those who act out the will of God, whatever their motives, will see

their people flourish.

Jesus rides a boat ofswan bones on a river, past the banks of Holy Mary. He

meets a church.Jesus asks the church to help him cross over to the dry land where he 

could meet Mary. The church refuses—tomorrow will be Sunday and a lot of people

will be coming over.Jesus curses the church: “Your people will suffer.”

Then he meets a horse. The horse also refuses; he has a lot of work to do. Jesus

curses the horse: “Once you go ploughing, you will be slaughtered. May the wolves

and ravens scatter your dead body!”

Finally, he meets an ox who is willing to aid him for a price.Jesus blesses him:

“When they slaughter you, the whole family will come together. They will brew beer

and hold a feast.”

15