Music, Silence, and the Senses in a Late Fifteenth-Century Book of Hours (original) (raw)

The sight of sound : resonances between music and painting in seventeenth-century Italy

2009

The seventeenth century was a period of significant innovations and developments in music theory, vocal music, and instrumental music. It also was a period of innovation in paintings that depict musicians and musical instruments. Art historians and musicologists have tended to interpret music-themed paintings as pictorial records of contemporary musical performance practices in either domestic or sacred settings. Such an approach, however, overlooks the subtleties and complexities of the individual paintings and fails to consider possible relationships between the paintings and broader social, political, and religious contexts of Italian Seicento painting. This study dismantles the idea of paintings of musical subj ects as a homogenous group and demonstrates that these works are more visually and intellectually complex than previously thought. This thesis presents five case studies that analyze music-themed paintings produced between 1590 and 1677 from different perspectives: Chapter One presents a reassessment of Caravaggio's The Lute Player, created for Vincenzo Giustiniani, that challenges existing interpretations rooted in performance practices and offers, instead, a reading in light of the madrigaVmonody debate. Chapter Two focuses on the many paintings of St. Cecilia produced after 1600 to explore both the implications of a female saint increasingly depicted with stringed instruments and the effects, pictorially and spiritually, of her rapt engagement with music-making. Chapter Three analyzes critically for the frrst time the relationship between Bernardo Strozzi's rustic peasant musicians and his patrons' desires to fashion themselves as part of the new nobility in Genoa and Venice. Chapter Four explores how Pietro Paolini's three images of luthiers comment on the artisanship of instrument making; on the relative merits of the senses; and on the enduring virtues of knowledge, skill, and physical labor. Chapter Five enlarges upon existing scholarship on Evaristo Baschenis' musical instrument still-lifes by investigating overlooked religious undercurrents beyond merely vanitas, and by exploring the social and spiritual dimensions of silence.

“A Musical Lesson for a King from the Roman de Fauvel,” Music and Culture in the Middle Ages and Beyond: Liturgy, Sources, Symbolism, ed. Benjamin Brand and David J. Rothenberg (Cambridge: Cambridge University Press, 2016), 242-62.

We oft en know quite a bit about music composed today. We typically know who wrote a piece because the composer's name appears with the title. We may know the purpose of the work from its designation, from the collection in which it exists, or from information provided by the composer. Music from the fourteenth century, on the other hand, rarely included this type of information. Medieval culture downplayed the idea that individuals should take credit for the music and other artifacts that they created. Indeed, the notion of "composer" or "artist" was hardly even viable before the end of the Middle Ages. Similarly, the means of preserving music in manuscripts, frequently organized by genre (all motets copied together, for instance), privileged the question "what kind of piece is this" over "how should this work be used. " Th e function of a musical composition was oft en obvious to those in the know because they understood the cyphers in the work, that is, the musical and textual symbols that pointed to the meaning of a piece and how it was used. Examining these symbols in individual works reveals fascinating diff erences between the culture of the Middle Ages and that of our own time. 1 Th e piece discussed here is found in the poem known as the Roman de Fauvel , a satire of political and ecclesiastical life from fourteenth-century France. Th is work exists in several copies, but the luxurious version found in Paris, Bibliothèque Nationale de France, français 146 (hereaft er Paris fr. 146) is a true cornucopia. Not only does the manuscript encompass poetry and decoration, but also music, including new as well as older musical styles and genres. 2 Th rough verse, illustration, and song, Paris fr. 146 speaks truth 1 For a discussion of symbolism in music, see Wright , Th e Maze and the Warrior: Symbols in Architecture

“Liturgy as Historiography: Historical, Narrative, and Evocative Values of Eleventh-Century Masses,” in Early Music: Context and Ideas II. Proceedings of the International Conference in Musicology (Krakow, Poland: Jagellonian University—Institute of Musicology, 2008), 27-38.

2008

In an article of 990, Giles Constable stresses that in the Middle Ages …the environment created by art, architecture, and ceremony fostered a closeness, and at times identity, with history. People lived in the past in a very real sense, and the past, living in them, was constantly recreated in a way that made it part of everyday life. Scholars tend to rely so heavily on verbal sources that they underestimate the influence of the senses in developing an awareness of history. Sight, smell, hearing, and touch were all enlisted in the task of reconstructing the past. In his explanation of how the the bridges between 'was,' 'is,' and 'will be' were stronger in the Middle Ages than in any other times in European history, Constable, after reviewing a number of passages from patristic to later medieval exegetical texts, analyzes a group of artworks from the eleventh and twelfth centuries that "were designed not to deceive but to bring past and present together by using old styles for new uses". This essay will examine some medieval mass proper items in order to highlight how the singing of chants (intended as a combination of texts and melodies) may have been conceived to enhance the reconstruction of the past. In this specific study the attention is focused on the ways in which reference to Christ is realized through a purposeful citation of scriptural texts and pre-composed melodies. This essay is dedicated to the memory of Salvatore D'Elia whose insightful teaching and moving generosity first inspired my curiosity toward monastic culture and "l'amour des lettres". I would also like to thank Alejandro Planchart and Sonia Seeman for their careful reading and advices.

"The Sensuous Music Aesthetics of the Middle Ages: the Cases of Augustine, Jacques de Liège and Guido of Arezzo"

"The Sensuous Music Aesthetics of the Middle Ages: the Cases of Augustine, Jacques de Liège and Guido of Arezzo", in: Plainsong & Medieval Music 20 (2011), S. 1-29

Using well-known texts by Augustine, Jacobus de Hispania and Guido of Arezzo, this article tries to show that, despite prior misunderstandings, medieval authors of music theory considered it a given that sensuous pleasure was the ultimate goal of music. Only by way of anachronistic readings of the sources have historians constructed an aesthetics that blended aesthetics with mathematical and theological ideas. A close reading of the sources, taking into account their cultural contexts, reveals the intentions of the authors that are at the root of the texts. Those intentions, it is argued, were not aesthetical, and any attempt to interpret them from such a perspective would be misleading. Yet careful consideration of those intentions opens the view for remarks that are truly aesthetical as well as for hints suggesting that aesthetical judgements, while self-evident, were not considered matters for written discourse but for orality. - The uploaded version is a cpy of the manuscript submitted to the peer review process. So there will be minor differences to the printed version.

Their line is gone out through all the earth: Visions of Music and Sound in Medieval Hebrew Illuminated Manuscripts

Les figurations visuelles de la parole, du son musical et du bruit, de l’Antiquité à la Renaissance, 2021

This paper was presented at the Colloque Musiconis in Chartres, France in 2015, with the collection published in 2021. It discusses a selection of images of music and sound from four temporally and/or geographically distinct medieval Hebrew manuscripts: the Parma Psalter, a thirteenth-century book of psalms produced in Italy; the fourteenth-century Barcelona Haggadah, a liturgical manuscript for the festival of Passover produced in Spain; the Tripartite Mahzor, a fourteenth-century Ashkenazic liturgical cycle from south Germany; and the Oppenheimer Siddur, an Ashkenazic book of daily prayers made by a scribe-artist for private family use in 1471 in Germany . Visions of music-making and sound feature prominently in the decoration programs of all four manuscripts, yet there is great variety in their purpose, function and meaning. This may reflect not only the cultural and temporal differences between the disparate Jewish medieval communities who produced them, but also the production circumstances of each, cross-cultural influences from their Christian neighbours, and responses of Jewish patrons, artists, scribes and audiences to the visual cultures and soundscapes of the times and places in which they lived.

‘In the Church and in the Chapel’: Music and Devotional Spaces in the Florentine Church of Santissima Annunziata.

2014

Detailed payment records and notes preserved in the Archivio di Stato di Firenze allow us to reconstruct the relationship of music and space in the Florentine church of Santissima Annunziata. In the late fifteenth century different musical styles and repertories came to define ritually the composite space of the church, one of the main houses belonging to the mendicant order of the Servants of Mary. This special role of music came into focus in the early 1470s and even more in the 1480s, when subsequent priors increased the musical activities, possibly to negotiate the new spatial features of the church after a consequential remodeling. Music thus helped organize key areas that had undergone architectural transformations, linking each part of the building to the specific rituals performed there through special sounds directed at the likely participants. The remodeling also involved a shift in the balance of power, with private patrons coming to control the virtual totality of the church. Music helped address this problem as well, by acoustically marking and reclaiming certain spaces as the friars’ dedicated ritual sites, but also creating in its variety a nuanced representation of the community—both ordained and lay—that frequented the building.

Music in Early Christianity and Its Cultural-Historical Context

The suitability of certain styles of music for liturgical use and for everyday appreciation by Christians is a highly contested subject. Issues regarding performance and skill level, audience participation and response, harmonic style, instrumentation, and lyrical content of the music used in worship, as well as the appropriate extent of engagement, inclusion, or appropriation of other contemporary and non-liturgical music styles, are frequently and sometimes ardently debated both between and within denominations. When we examine the historical evidence, we discover that this debate, and the diversity of musical opinions and expressions that underlie it, dates back to the earliest development of the Christian gathering.