"The Gospel Train (Get on Board)" | |
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Song by Fisk Jubilee Singers (earliest attested) | |
Published | 1872 |
Genre | Negro spiritual |
Songwriter(s) | Unknown |
"The Gospel Train (Get on Board)" is a traditional African-American spiritual first published in 1872 as one of the songs of the Fisk Jubilee Singers. [2] A standard Gospel song, it is found in the hymnals of many Protestant denominations and has been recorded by numerous artists.
The first verse, including the chorus is as follows:
The gospel train is coming
I hear it just at hand
I hear the car wheels moving
And rumbling thro' the land
Get on board, children (3×)
For there's room for many a more
Although "The Gospel Train" is usually cited as traditional, several sources credit a Baptist minister from New Hampshire, John Chamberlain, with writing it. [3] Captain Asa W. Bartlett, historian for the New Hampshire Twelfth Regiment, reported Chamberlain as singing the song on April 26, 1863, during Sunday services for the regiment. [4]
The source for the melody and lyrics is unknown but developed out of a tradition which resulted in a number of similar songs about a "Gospel Train". One of the earliest known is not from the United States, but from Scotland. In 1853, Scotsman John Lyon published a song in Liverpool titled "Be in Time", the last verse of which mentions that the Gospel train is at hand. [5] Lyon's book was written to raise funds for the Mormon emigration of the 1840s and 50s. In 1857, an editor for Knickerbocker magazine wrote about visiting a "Colored Camp-Meeting" in New York where a song called "The Warning" was sung which featured an almost identical last verse. [6] "The Warning" used the melody from an old dance song about captain William Kidd.
In 1948, the American born (British by marriage) jazz vocalist Adelaide Hall appeared in a British movie filmed in London called A World is Turning, intended to highlight the contribution of black men and women to British society at a time when they were struggling for visibility on our screens. Filming appears to have been halted due to the director's illness and only six reels of rushes remain, including scenes of Hall rehearsing songs such as "The Gospel Train" [7] and "Swing Low, Sweet Chariot". [8]
Bing Crosby included the song in a medley on his album 101 Gang Songs (1961).
The last verse from "Be in Time" is:
Now the Gospel train's at hand, be in time, be in time
Now the Gospel train's at hand, be in time
Crowds at the station stand, with passport in their hand
To start for Zion's land, be in time, be in time
To start for Zion's land
The last verse of "The Warning" is:
The Gospel train's at hand
Be in time, be in time!
The Gospel train's at hand
Be in time
Behold your station there
JESUS has paid your fare
Let's all engage in prayer
Be in time, be in time!
Let's all engage in prayer
Be in time!
"The Gospel Railroad" is another one of the early "Gospel Train" songs from Britain. Written sometime before 1867, its last verse is:
Come, sinner! join the Gospel-train
Would you the Holy City gain
That you the journey may begin—
The train is waiting—O step in! [9]
Spirituals is a genre of Christian music that is associated with African Americans, which merged varied African cultural influences with the experiences of being held in bondage in slavery, at first during the transatlantic slave trade and for centuries afterwards, through the domestic slave trade. Spirituals encompass the "sing songs", work songs, and plantation songs that evolved into the blues and gospel songs in church. In the nineteenth century, the word "spirituals" referred to all these subcategories of folk songs. While they were often rooted in biblical stories, they also described the extreme hardships endured by African Americans who were enslaved from the 17th century until the 1860s, the emancipation altering mainly the nature of slavery for many. Many new derivative music genres such as the blues emerged from the spirituals songcraft.
"Swing Low, Sweet Chariot" is an African-American spiritual song and one of the best-known Christian hymns. Originating in early African-American musical traditions, the song was probably composed in the late 1860s by Wallace Willis and his daughter Minerva Willis, both Choctaw freedmen. Performances by the Hampton Singers and the Fisk Jubilee Singers brought the song to the attention of wider audiences in the late 19th century. The earliest known recording of "Swing Low, Sweet Chariot" was recorded in 1894, by the Standard Quartette.
Jubilee quartets were popular African-American religious musical groups in the first half of the 20th century. The name derives from the Fisk Jubilee Singers, a group of singers organized by George L. White at Fisk University in 1871 to sing Negro spirituals. The members of the original Fisk Jubilee Quartet (1909–1916) were Alfred G. King, James A. Myers, Noah W. Ryder, and John W. Work II. Students at other historically black schools, such as Hampton Institute, Tuskegee Institute and Wilberforce University, followed suit. Many independent jubilee troupes also found inspiration in the Fisk Jubilee Singers, such as the Original Nashville Students.
The Fisk Jubilee Singers are an African-American a cappella ensemble, consisting of students at Fisk University in Nashville, Tennessee. The first group was organized in 1871 to tour and raise funds for college. Their early repertoire consisted mostly of traditional spirituals, but included some songs by Stephen Foster. The original group toured along the Underground Railroad path in the United States, as well as performing in England and Europe. Later 19th-century groups also toured in Europe.
"When the Saints Go Marching In", often referred to as simply "The Saints", is a traditional black spiritual. It originated as a Christian hymn, but is often played by jazz bands. One of the most famous jazz recordings of "The Saints" was made on May 13, 1938, by Louis Armstrong and his orchestra.
"Go Tell It on the Mountain" is an African-American spiritual song and Christmas carol which was likely derived from the oral tradition, but was originally published by John Wesley Work Jr., although there is some debate over whether he was actually the first to write it. It has been sung and recorded by many gospel and secular performers.
"Wade in the Water" is an African American jubilee song, a spiritual—in reference to a genre of music "created and first sung by African Americans in slavery."
"Sometimes I Feel Like a Motherless Child", also "Motherless Child", is a traditional spiritual. It dates back to the era of slavery in the United States.
("Give Me That") "Old-Time Religion" is a traditional Gospel song dating from 1873, when it was included in a list of Jubilee songs, or earlier. It has become a standard in many Protestant hymnals, though it says nothing about Jesus or the gospel, and covered by many artists. Some scholars, such as Forrest Mason McCann, have asserted the possibility of an earlier stage of evolution of the song, in that "the tune may go back to English folk origins". In any event, it was by way of Charles Davis Tillman that the song had incalculable influence on the confluence of black spiritual and white gospel song traditions in forming the genre now known as southern gospel. Tillman was largely responsible for publishing the song into the repertoire of white audiences. It was first heard sung by African-Americans and written down by Tillman when he attended a camp meeting in Lexington, South Carolina in 1889. Popular versions of the song were recorded in the 1950s by singers including Tennessee Ernie Ford and Jim Reeves.
"Steal Away" is an American spiritual. The song is well known by variations of the chorus:
John Wesley Work Jr. was a musicologist, the first African-American collector of folk songs and spirituals, and also a choral director, educationalist singer and songwriter.
"This Train", also known as "This Train Is Bound for Glory", is a traditional African-American gospel song first recorded in 1922. Although its origins are unknown, the song was relatively popular during the 1920s as a religious tune, and it became a gospel hit in the late 1930s for singer-guitarist Sister Rosetta Tharpe. After switching from acoustic to electric guitar, Tharpe released a more secular version of the song in the early 1950s.
Preston Taylor was an African-American businessman, minister and philanthropist. In the early 20th century he was considered one of the most influential leaders of Nashville, Tennessee's black community. He created Greenwood Cemetery, which is the second oldest African-American cemetery in Nashville, and Greenwood Park, which was the first park for African-American communities in Nashville. A later public housing project was named in his honor.
Georgia Gordon Taylor was an American soprano from the U.S. state of Tennessee. She was the leader of the "Original Fisk Jubilee Singers".
Ella Sheppard was an American soprano, pianist, composer, and arranger of spirituals. She was the matriarch of the original Fisk Jubilee Singers of Nashville, Tennessee. She also played the organ and the guitar. Sheppard was a friend and confidante of African-American activists and orators Booker T. Washington and Frederick Douglass.
Mary Eliza Walker Crump was an African American contralto singer and manager, and one of the original Fisk Jubilee Singers.
Minnie Tate was the youngest original member of the Fisk Jubilee Singers, based in Nashville, Tennessee.
Jennie Jackson was an American singer and voice teacher. She was one of the original members of the Fisk Jubilee Singers, an African-American a cappella ensemble. She toured with the group from 1871 to 1877. In 1891 she formed her own sextet, the Jennie Jackson Concert Company.
Alice Vassar LaCour was an American educator and singer.
Luella J. B. Case was a 19th-century American author. She wrote several popular books and was a contributor to various periodicals, including The Rose of Sharon, The Ladies' Repository, and The Universalist Review among others. Affiliated with the Universalist church, she also wrote hymns.