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The Hebrew University of Jerusalem   האוניברסיטה העברית בירושלים

 

 

Updated 3 March 2015 / מעודכן עד ה-3 מרץ 2015

 

In three parts

בשלושה חלקים

 

Part I: Chronological listing, listing by names of books,

by critical editions, by articles

חלק א: רישום כרונולוגי, רישום לפי שמות ספרים, לפי הוצאות ביקורתיות,

לפי מאמרים

 

Part II: Listing by subjects

חלק ב: רישום לפי נושאים

 

Part III: Listing by abstracts and keywords

חלק ג: רישום לפי תקצירים ומילות מפתח

 

 

part 1: chronological listing

חלק א: רישום כרונולוגי

1. In press בדפוס

2. In preparation בהכנה

3. Books ספרים

4. Critical editions הוצאות ביקורתיות

5. Articles מאמרים

6. Video lectures הרצאות וידאו

 

1. In press בדפוס

Fragmenta judaeorum polyphonica [שרידי יצירות רב-קוליות פרי עטם של מלחינים יהודיים מן המאות ה-16 וה-17 / Seridei yetzirot rav-koliyyot peri ‘etam shel malhinim yehudiyyim min ha-me’ot ha-16 ve-ha-17] (93 works, in 6 volumes) (to be published in 2015).

The fragmentary remains (in one or more voices) of polyphonic works by various late sixteenth- and early seventeenth-century Jewish composers, associated principally with Mantua and Venice: Davide Sacerdote (18 Italian works), Davit Civita (17), Allegro Porto (37, in three separate collections), and one or more composers connected with Rabbi Leon Modena (Cincinnati, Hebrew Union College, Birnbaum Collection, MS 101 [c. 1628], 21 Hebrew works). To be published, with full critical apparatus, by the American Institute of Musicology (Corpus Mensurabilis Musicae) in 2015. With this publication, and the critical edition of Salamone Rossi’s opera omnia (13 vols.; see below), not only will all known polyphonic works of Jewish composers before the mid-seventeenth-century have been made available for study and performance but it will now be possible to draw a new picture of the Jewish contribution to early art music.

Marco Uccellini: Six Solo Sonatas, Op. 4 (1645) (for violin and basso continuo). Bologna: Ut Orpheus, 2014 (in press).

“What Does Halakhah Say about Music? Two Early Rabbinical Writings on Music by Hai ben Sherira (d. 1038),” Hebrew Union College Annual 82 (2015) (in press).

 

2. In preparation בהכנה

‘Barucaba,’ a Tale of Jewish Woe as Told for its Impact on Music and Literature in the Eighteenth to Twentieth Centuries. Leiden, Boston: Brill (to be completed by June 2015).

 

3. Books ספרים

2014

Three Early Modern Hebrew Scholars on the Mysteries of Song (with an extended introduction on Hebrew music theory from its beginnings to the early seventeenth century). Studies in Jewish History and Culture. Leiden and Boston: Brill, 2014. viii + 396 pp.

2009

Sarra Copia Sulam, Jewish Poet and Intellectual in Seventeenth-Century Venice: The Works of Sarra Copia Sulam in Verse and Prose, along with Writings of her Contemporaries in her Praise, Condemnation, or Defense. Introduced, edited, and translated by Don Harrán. Chicago: The University of Chicago Press, 2009. xxxiii + 598 pp.

1999

Salamone Rossi, Jewish Musician in Late Renaissance Mantua. Oxford: Oxford University Press, 1999. x + 310 pp. Issued in paperback, 2003.

1989

In Defense of Music: The Case for Music as Argued by a Singer and Scholar of the Late Fifteenth Century. Lincoln: University of Nebraska Press, 1989. xiii + 175 pp.

1988

In Search of Harmony: Hebrew and Humanist Elements in Sixteenth-Century Musical Thought. Musicological Studies & Documents 42. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1988. xx + 301 pp.

1986

Word-Tone Relations in Musical Thought: From Antiquity to the Seventeenth Century. Musicological Studies & Documents 40. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1986. xviii + 517 pp.

1980

“Maniera” e il madrigale: una raccolta di poesie musicali del Cinquecento (with introduction on mannerism in madrigal poetry, followed by 100 madrigal texts as edited in Italian and translated into English). Biblioteca dell“Archivum Romanicum,” series 1, vol. 158. Florence: Leo S. Olschki, 1980. 123 pp.

1975

Musikologyah: tehumim u-megamot (מוסיקולוגיה: תחומים ומגמות “Musicology: Areas and Aims”). Jerusalem: Bialik Institute, 1975. 240 pp.

1969

Das Atlantisbuch der Musik (9th ed., Zurich: Atlantis Verlag, 1959), revised and translated into Hebrew as Toledot ha-musikah ha-eropit (תולדות המוסיקה הארופית “The History of European Music”). Ramat-Gan: Massada, 1969. 318 pp.

1963

Verdelot and the Early Madrigal. Ph.D. dissertation. 2 vols., University of California, Berkeley, 1963. iv + 307 pp.; 170 pp. Available on microfilm or in a photocopy from University Microfilms International, Ann Arbor, Michigan (63–5513).

See “Verdelot and the Early Madrigal,” Dissertation Abstracts 24 (1964): 4223.

 

4. Critical editions הוצאות ביקורתיות

2014

The Laments of a Jewish Female Cannibal in Two Seventeenth-Century Cantatas for Soprano and Continuo: 1. Lettera d’Heleazaria heb.[re]a à Tito Vespasiano 2. La Madre Ebrea (by Antonio Cesti). Bologna: Ut Orpheus, 2014. xxx + 26 pp.

1995–2003

Salamone Rossi: Complete Works. Corpus Mensurabilis Musicae 100. Vols. 1–12, Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1995; vols. 13a and 13b, Middleton, Wis.: American Institute of Musicology, 2003.

Vol. 1: Madrigals for 5 voices, Book 1 (1600). lxxxvi + 94 pp.

Vol. 2: Madrigals for 5 voices, Book 2 (1602). xxxii + 68 pp.

Vol. 3: Madrigals for 5 voices, Book 3 (1603). xxxv + 67 pp.

Vol. 4: Madrigals for 5 voices, Book 4 (1610). xxxvi + 67 pp.

Vol. 5: Madrigals for 5 voices, Book 5 (1622). xxxiv + 23 pp.

Vol. 6: Canzonette for 3 voices (1589). xxxvi + 32 pp.

Vol. 7: Madrigals for 4 voices (1614). xxxiii + 59 pp.

Vol. 8: Madrigaletti for 2–3 voices (1628), plus three appendices. lix + 67 pp.

Vol. 9: Sinfonie, Gagliarde, etc., for 3–5 voices, Book 1 (1607). xxviii + 37 pp.

Vol. 10: Sinfonie, Gagliarde, etc., for 3–5 voices, Book 2 (1608). xx + 55 pp.

Vol. 11: Sonatas, Sinfonie, Gagliarde, etc., for 3 voices, Book 3 (1623). xxiii + 83 pp.

Vol. 12: Sonatas, Sinfonie, Gagliarde, etc., for 3 voices, Book 4 (1622). xxiv + 91 pp.

Vol. 13a: Ha-shirim asher li-shelomo (השירים אשר לשלמה  “The Songs by Solomon”), for 3–8 voices (1623): General Introduction. xxx + 222 pp., 24 illustrations.

Vol. 13b: Ha-shirim asher li-shelomo (השירים אשר לשלמה “The Songs by Solomon”), for 3–8 voices (1623): Music (33 Hebrew works). x + 238 pp. (for six pitch corrigenda to this volume, see:

<www.corpusmusicae.com/cmm/cmm_cc100.htm> under Volume Update, August 2008).

1983

Hubert Naich: Collected Works. Corpus Mensurabilis Musicae 94. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1983. lvii + 197 pp.

1978–81

The Anthologies of Black-Note Madrigals. Corpus Mensurabilis Musicae 73. 5 vols. in 6. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1978–81.

Vol. 1, pt. 1 (1978): Il primo libro d’i madrigali . . . a misura di breve . . . quatuor vocum (1542). lvii + 79 pp.

Vol. 1, pt. 2 (1978): Il primo libro d’i madrigali . . . a misura di breve . . . quatuor vocum (1542). lviii–lxxxii + 153 pp.

Vol. 2 (1978): Il secondo libro de li madrigali . . . a misura di breve . . . a quatro voci (1543). xliii + 148 pp.

Vol. 3 (1980): Libro terzo . . . li madrigali a quatro voce a notte negre (1549). xxxv + 117 pp.

Vol. 4 (1980): Il vero terzo libro di madrigali . . . a note negre (1549). xliii + 131 pp.

Vol. 5 (1981): Black-Note Madrigals (3–4 v.) from the Earliest Printed Collections (1540, 1541, 1542). xxiv + 49 pp.

 

5. Articles מאמרים

2014

“A Jewish Cannibal in Two Seventeenth-Century Cantatas,” Journal of Musicology 31/4 (2014): 431–70.

“Dedication and Labelling Practices in Seventeenth-Century Instrumental Music: The Case of Marco Uccellini,” Research Chronicle of the Royal Musical Association 45 (2014): 1–25.

“The Jewish Nose in Early Modern Art and Music,” Renaissance Studies 28 (2014): 50–70.

“What Does Halakhah Say about Music? Two Early Rabbinical Writings on Music by Hai ben Sherira (d. 1038),” Hebrew Union College Annual 82 (2013–2014) (in press).

2013

‘A New Thing in the Land’: Jacob Segre as a Poet in Salamone Rossi’s Songs by Solomon,” Revue des études juives 173/3–4 (2013): 373–405.

“Salamone Rossi’s ‘Songs by Solomon’ as a Song of Songs and Song of Ascents,” in Renaissance Studies in Honor of Joseph Connors, ed. Machtelt Israëls and Louis Waldman, 2 vols. (Florence: Leo S. Olschki, 2013), 2:660–67.

“Sarra Copia Sulam, a Seventeenth-Century Jewish Poet in Search of Immortality,” Nashim: A Journal of Jewish Women’s Studies and Gender Issues, issue no. 25 on “Women, Jews, Venetians” 25 (2013): 30–50.

2012

“The Joseph Story as Told by Orlando di Lasso” (details below): reprinted in Sacred and Liturgical Renaissance Music, ed. Andrew Kirkman (Aldershot, Hampshire: Ashgate Publishing Company, 2012), 375–95.

“The Levi Dynasty: Three Generations of Jewish Musicians in Sixteenth-Century Mantua,” in Giuseppe Veltri and Gianfranco Miletto, eds., Rabbi Judah Moscato and the Jewish Intellectual World of Mantua in the Sixteenth- and Seventeenth Centuries (Leiden, Boston: Brill, 2012), 161–98.

For a short version presented at the 15th World Congress for Jewish Studies, Jerusalem 2009, see the website <www.jewish-studies.org> under Divrei ha-kongress ha-hamishah ‘asar or (in English) Proceedings of the 15th World Congress.

“Psalms as Songs: The ‘Psalms of David’ in Salamone Rossi’s ‘Songs of Solomon” (details below): reprinted in Muzykalia XIII / Judaica 4 (electronic journal), ed. Michal Bristiger, Antoni Buchner, Halina Goldberg, and Michal Klubinski, May 2012, 1–10.

Review. Diana Matut, Dichtung und Musik im frühneuzeitlichen Aschkenas (Ms. opp. add. 4o 136 der Bodleian Library, Oxford, und Ms. hebr. oct. 219 der Stadt- und Universitätsbibliothek, Frankfurt am Main), 2 vols. (Leiden, Boston: Brill, 2011): AJS Review (The Journal of the Association of Jewish Studies) 36/1 (2012): 168–70.

2011

“An Early Modern Hebrew Poem on Music in its Beginnings and at the End of Time,” Journal of the American Musicological Society 64/1 (2011): 3–50.

“Another Look at the Curious Fifteenth-Century Hebrew-Worded Motet ‘Cados cados,The Musical Quarterly 94 (2011): 481–517.

“David’s Lyre, Kabbalah, and the Power of Music,” in Linda Phyllis Austern, Kari Boyd McBride, and David L. Orvis, eds., Psalms in the Early Modern World (Aldershot, Hampshire: Ashgate Publishing Company, 2011), 257–95.

“Higgayon be-khinnor” (Sounds for Contemplation on a Lyre), Sermon 1 in Judah ben Joseph Moscato, Sefer nefutzot Yehudah [The Book of the Dispersed of Judah], Hebrew text (Venice 1589) and annotated English translation in Judah Moscato, Sermons: Volume One, ed. Giuseppe Veltri and Gianfranco Miletto in conjunction with Giacomo Corazzol, Regina Grundmann, Don Harrán (Sermon 1), Yonatan Meroz, Brian Ogren, and Adam Shear (Leiden, Boston: Brill, 2011), 63–123 (English), 11–25 (Hebrew).

‘Kehi kinnor’ by Samuel Archivolti (d. 1611): A Wedding Ode with Hidden Messages,” AJS Review (The Journal of the Association for Jewish Studies) 35/2 (2011): 253–91.

“What to Make of ‘the Pickled Jewess’ (la Ebrea marinata) in a Sonata by Marco Uccellini (1645)?” Italia: studi e ricerche sulla storia, la cultura e la letteratura degli ebrei d’Italia, ed. Robert Bonfil (Jerusalem: The Magnes Press of Hebrew University) 21 (2011): 42–78.

2010

“In Search of the ‘Song of Zion’: Abraham Portaleone on Music in the Ancient Temple,” European Journal of Jewish Studies 4/2 (2010): 215–39.

2009

Liner notes for five works by Salamone Rossi on the compact disc Passion and Lament: Choral Masterworks of the Seventeenth Century (Rossi, Carissimi, Biber). The Bach Sinfonia (Washington, D.C.) conducted by Daniel Abraham. Appeared under the label “Dorian” in October 2009. Pages 4–5, 14–17.

“A Tale as Yet Untold: Salamone Rossi in Venice, 1622,” Sixteenth Century Journal 40 (2009): 1,091–1,107.

2008

‘Adonai con voi’ (1569), a Simple Popular Song with a Complicated Semantic about (what seems to be) Circumcision,” in Maria Diemling and Giuseppe Veltri, eds., The Jewish Body: Corporeality, Society, and Identity in the Renaissance and Early Modern Period (Leiden: Brill, 2008), 427–63.

‘Barucaba’ as an Emblem for Jewishness in Early Italian Art Music,” The Jewish Quarterly Review 98 (2008): 328–54.

“Between Exclusion and Inclusion: Jews as Portrayed in Italian Music from the Late Fifteenth to the Early Seventeenth Centuries,” in David N. Myers, Massimo Ciavolella, Peter H. Reill, and Geoffrey Symcox, eds., Acculturation and its Discontents: The Italian Jewish Experience between Exclusion and Inclusion (Toronto: University of Toronto Press, 2008), 72–98.

“Madonna Bellina, ‘Astounding’ Jewish Musician in Mid-Sixteenth-Century Venice,” Renaissance Studies 22 (2008): 16–40.

“Notes on a Jewish Musical Renaissance,” Daedalus: Journal of the American Academy of Arts and Sciences 137 (2008): 96–100.

Review. Warren and Ursula Kirkendale, Music and Meaning: Studies in Music History and the Neighbouring Disciplines (Florence: Leo S. Olschki, 2007): Notes, the Quarterly Journal of the Music Library Association 65 (2008): 60–62.

“Rosa Levi,” entry in Italian Women Writers (electronic database, The University of Chicago, 2008; 1,565 words): <www.lib.uchicago.edu/efts/IWW/BIOS/A0448.html>

2007

“The Subject of Decision-Making in Music as the Choice between Virtue and Pleasure,” Acta musicologica 79 (2007): 107–43.

2006

Nomina numina: Final Thoughts of Rabbi Leon Modena on the Essence of Sacred Music,” Italia: studi e ricerche sulla storia, la cultura e la letteratura degli ebrei d’Italia, ed. Robert Bonfil (Jerusalem: The Magnes Press of Hebrew University) 17 (2006): 7–63.

2004

“As Framed, So Perceived: Salamone Rossi ebreo, Late Renaissance Musician,” in David B. Ruderman and Giuseppe Veltri, eds., Cultural Intermediaries: Jewish Intellectuals in Early Modern Italy (Philadelphia: University of Pennsylvania, 2004), 178–215.

“From Mantua to Vienna: A New Approach to the Origins of the Dance Suite,” Journal of the Royal Musical Association 129 (2004): 181–219.

“Marriage and Music as Metaphor: The Wedding Odes of Leon Modena and Salamone Rossi,” Musica judaica 17 (5764/2003–4): 1–31.

“Review Essay: In Search of the Italian Sephardi Tradition,” Musica judaica 17 (5764/2003–4): 165–95.

“The Seventeenth-Century Barabano, a Study in Affinities,” in Colleen Reardon and Susan Parisi, eds., Music Observed: Studies in Memory of William C. Holmes (Warren, Mich.: Harmonie Park Press, 2004), 163–93.

2003

“Salamone Rossi, the Mystery Man of Jewish Art Music Composers,” Notes from Zamir 2 (Spring 2003): 5–7.

“Was Rabbi Leon Modena a Composer?” in David Malkiel, ed., “The Lion Shall Roar”: Leon Modena and his World (Jerusalem: Magnes Press, Hebrew University, 2003), 195–248.

2002

“The Hebrew Exemplum as a Force of Renewal in Eighteenth-Century Musical Thought: The Case of Benedetto Marcello and his Hebrew Psalms,” in Andreas Giger and Thomas J. Mathiesen, eds., Music in the Mirror: Reflections on the History of Music Theory and Literature for the Twenty-First Century (Lincoln: University of Nebraska Press, 2002), 143–94.

“Salamone Rossi as a Composer of ‘Hebrew’ Music,” in Eliyahu Schleifer and Edwin Seroussi, eds., Studies in Honour of Israel Adler (Yuval: Studies of the Jewish Music Research Centre, vol. 7; Jerusalem: The Hebrew University Magnes Press, 2002), 171–200.

2001

“Abrabanel, Isaac ben Judah,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:27–28.

“Abramino dall’Arpa,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:31–32.

“Abramo dall’Arpa,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:32.

“Alemanno, Johanan,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:349.

“Arama, Isaac ben Moses,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:836.

“Archivolti, Samuel,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:860.

“Barzelletta,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 2:831.

“Capitolo,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 5:92.

“Charles d’Argentille,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 4:158, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 5:499.

“Civita, Davit [da],” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 5:888.

“Copio, Sara,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 6:397.

“David ben Judah,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:55.

“Delmedigo, Joseph,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:181.

“Duran, Profiat,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:736.

“Duran, Simeon,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:736.

“Ebraica,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:854.

“Fabrianese, Tiberio,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 6:347, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 8:493.

“Ferro, Vincenzo,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 6:499, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 8:726.

Forty-two entries for Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001): Abrabanel, Isaac ben Judah, 1:27–28; Abramino dall’Arpa, 1:31–32; Abramo dall’Arpa, 1:32; Alemanno, Johanan, 1:349; Arama, Isaac ben Moses, 1:836; Archivolti, Samuel, 1:860; Barzelletta, 2:831; Capitolo, 5:92; Charles d’Argentille, 5:499; Civita, Davit [da], 5:888; Copio, Sara, 6:397; David ben Judah, 7:55; Delmedigo, Joseph, 7:181; Duran, Profiat, 7:736; Duran, Simeon, 7:736; Ebraica, 7:854; Fabrianese, Tiberio, 8:493; Ferro, Vincenzo, 8:726; Frottola, 9:294–300 (bibliography together with James Chater); Ignannino, Angelo, 12:79–80; Jewish Music (Western Art Music: Up to Eighteenth Century, V.2.ii), 13:91–92; La Martoretta, Giandominico, 14:157; Le Munerat, Jean, 14:544; Massarano, Isacchino, 16:87; Modena, Leon, 16:865–66; Moscato, Judah, 17:162–63; Nollet, 18:18; Oda, 18:328; Ottava rima, 18:802; Palazzo, Paolo Jacomo, 18:928; Portaleone, Abraham ben David, 20:182; Porto, Allegro, 20:190–91 (together with Colin Timms); Reulx, Anselmo de, 21:232; Rieti, Moses, 21:373; Rispetto, 21:441; Rossetti, Biagio, 21:717 (together with Peter Bergquist); Schaffen, Henri, 22:434; Solomon ben Judah Lunel, 23:655–56; Sommi, Leone de’, 23:670–71; Stoquerus, Gaspar, 24:440–41; Text underlay, 25:320–23; Ugolinus, Blasius, 26:46–47 (together with Eric Werner).

“Frottola,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 6:867–73, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 9:294–300 (bibliography together with James Chater).

“Guido Casoni (d. 1642) on Love as Music: A Theme ‘for All Ages and Studies,Renaissance Quarterly 54 (2001): 883–913.

“Jewish Music (Western Art Music: Up to Eighteenth Century, V.2.ii),” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 13:91–92.

“Jewish Musical Culture: Leon Modena,” in Robert C. Davis and Benjamin Ravid, eds., The Jews of Early Modern Venice (Baltimore, Md.: The Johns Hopkins University Press, 2001), 211–30, 289–95.

“La Martoretta, Giandominico,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 10:391, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 14:157.

“Massarano, Isacchino,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 16:87.

“Modena, Leon,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 16:865–66.

“Moscato, Judah,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 17:162–63.

“Le Munerat, Jean,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 14:544.

“Nollet, ”in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 13:264, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 18:18.

“Oda,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 18:328.

“Ottava rima,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 18:802.

“Palazzo, Paolo Jacomo,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 14:113–14, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 18:928.

“Portaleone, Abraham ben David,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 20:182.

“Porto, Allegro,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 20:190–91 (together with Colin Timms).

“Reulx, Anselmo de,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 15:770, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 21:232.

“Rieti, Moses,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 21:373.

“Rispetto,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 21:441.

“Rossetti, Biagio,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 21:717 (together with Peter Berquist).

“Schaffen, Henri,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 16:590, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 22:434.

“Solomon ben Judah Lunel,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 23:655–56.

“Sommi, Leone de’,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 23:670–71.

“Stoquerus, Gaspar,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 18:179, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 24:440–41.

“Text Underlay,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 25:320–23.

“Toward a Rhetorical Code of Early Music Performance” (details below): reprinted in Arta: The Recorder Education Journal no. 7 (2001): 32–47.

“Ugolinus, Blasius,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 26:46–47 (together with Eric Werner).

1999

“Domenico Galli e gli eroici esordi della musica per violoncello solo non accompagnato,” Rivista italiana di musicologia 34 (1999): 231–307.

“Jews and Music,” in Paul F. Grendler, ed., Encyclopedia of the Renaissance, 6 vols. (New York: Charles Scribner’s Sons in association with the Renaissance Society of America, 1999), 3:342–44.

“Praising Music via Poetry: The Poetic Encomium,” in Piotr Poźniak, ed., Affetti musicologici: Book of Essays in Honour of Zygmunt Marian Szweykowski on his Seventieth Birthday (Kraków: Katedra Historii i Teorii Muzyki, Uniwersytetu Jagiellónskiego / Musica Iagellonica, 1999), 57–65.

Review. Frank A. D’Accone, The Civic Muse: Music and Musicians in Siena during the Middle Ages and the Renaissance (Chicago & London: The University of Chicago Press, 1997): Renaissance Quarterly 52 (1999): 860–61.

1998

Dum recordaremur Sion’: Music in the Life and Thought of the Venetian Rabbi Leon Modena (1571–1648),” Association for Jewish Studies Review 23 (1998): 17–61.

“Historical Musicology and Musical Culture: Redefining Terms as a Means of Redefining Goals.” See 1989 under “Musicologia storica e cultura musicale: ridefinire i termini per ridefinire gli scopi.”

“New Variations on O rosa bella, Now with a Jewish Ricercare,” Studi musicali 27 (1998): 241–86.

For a shorter version in French, see “Nouvelles variations sur O rosa bella, cette fois avec un ricercare juif,” in Philippe Vendrix, ed., Johannes Ockeghem: Actes du XLe Colloque international d’études humanistes (Tours, 1997) (Paris: Éditions Klincksieck, 1998), 365–79.

“Nouvelles variations sur O rosa bella, cette fois avec un ricercare juif.” See 1998 under “New Variations on O rosa bella, Now with a Jewish Ricercare.”

1997

“The Fixed and the Changeable in the Problematic of Stylistic Definition,” in Axel Beer, Kristina Pfarr, and Wolfgang Ruf, eds., Festschrift für Christoph-Hellmut Mahling zum 65. Geburtstag, 2 vols. (Mainzer Studien zur Musikwissenschaft 37; Tutzing: Hans Schneider, 1997), 2:489–500.

“How to ‘Lay’ the ‘Lay’: New Thoughts on Text Underlay,” Musica disciplina 51 (1997): 231–62.

“Jewish Dramatists and Musicians in the Renaissance: Separate Activities, Common Aspirations” (details below): reprinted in Ahuva Belkin, ed., Leone de’ Sommi and the Performing Arts (Tel Aviv: Tel Aviv University Press, 1997), 27–47.

 “Psalms as Songs: The ‘Psalms of David’ in Salamone Rossi’s ‘Songs of Solomon,” Eleonora Harendarska, Irena Poniatowska, and Cezary Nelkowski, eds., Musica antiqua Europae orientalis (Bydgoszcz 1994), vol. 10, part 1 (Bydgoszcz: Filharmonia Pomorska im. Ignacego Paderewskiego, 1997), 47–55.

Reprinted in Muzykalia XIII / Judaica 4 (electronic journal), ed. Michal Bristiger, Antoni Buchner, Halina Goldberg, and Michal Klubinski, May 2012, 1–10.

“Toward a Rhetorical Code of Early Music Performance,” Journal of Musicology 15 (1997): 19–42.

Reprinted in Arta: The Recorder Education Journal no. 7 (2001): 32–47.

1996

“Doubly Tainted, Doubly Talented: The Jewish Poet Sara Copio (d. 1641) as a Heroic Singer,” in Irene Alm, Alyson McLamore, and Colleen Reardon, eds., Musica franca: Essays in Honor of Frank A. D’Accone (Stuyvesant, N.Y.: Pendragon Press, 1996), 367–422.

“Research into Music of the Renaissance: New Perspectives, New Objectives,” Israel Studies in Musicology 6 (1996): 81–98.

1995

“En inversant le processus historique: la ‘Renaissance’ de la musique instrumentale au Moyen Âge,” in Jean-Michel Vaccaro, ed., Le Concert des voix et des instruments à la Renaissance (Paris: Éditions du Centre National de la Recherche Scientifique, 1995), 33–38.

“Investigation through Interrogation: The Case of Female Poets and Feminist Poetry in the Sixteenth-Century Madrigal,” Recercare 7 (1995): 5–46.

“The Joseph Story as Told by Orlando di Lasso,” in Ignace Bossuyt, Eugeen Schreurs, and Annelies Wouters, eds., Orlandus Lassus and his Time (Yearbook of the Alamire Foundation 1; Peer, Belgium: Alamire Foundation, 1995), 249–69.

Reprinted in Sacred and Liturgical Renaissance Music, ed. Andrew Kirkman (Aldershot, Hampshire: Ashgate Publishing Company, 2012), 375–95.

“Madama Europa, Jewish Singer in Late Renaissance Mantua,” in Thomas J. Mathiesen and Benito V. Rivera, eds., Festa musicologica: Essays in Honor of George J. Buelow (Stuyvesant, N.Y.: Pendragon Press, 1995), 197–231.

1994

“Jewish Dramatists and Musicians in the Renaissance: Separate Activities, Common Aspirations,” in Siegfried Gmeinwieser, David Hiley, and Jörg Riedlbauer, eds., Musicologia humana: Studies in Honour of Warren and Ursula Kirkendale (Florence: Leo S. Olschki, 1994), 291–304.

Reprinted in Ahuva Belkin, ed., Leone de’ Sommi and the Performing Arts (Tel Aviv: Tel Aviv University Press, 1997), 27–47.

1993

“Allegro Porto, an Early Jewish Composer on the Verge of Christianity,” Italia: studi e ricerche sulla storia, la cultura e la letteratura degli ebrei d’Italia, ed. Robert Bonfil (Jerusalem: The Magnes Press of Hebrew University) 10 (1993): 19–57.

“The Musical Encomium: Its Origins, Components, and Implications,” in Mediterranean Musical Cultures and their Ramifications (Proceedings of the Fifteenth International Congress of the International Musicological Society, Madrid 1992), 3 vols. (Madrid: Sociedad Española de Musicología, 1993–95). Printed in Revista de musicología 16 (1993): 7–17.

1992

“Tradition and Innovation in Jewish Music of the Later Renaissance” (details below): reprinted in David B. Ruderman, ed., Essential Papers on Jewish Culture in Renaissance and Baroque Italy (New York: New York University Press, 1992), 474–501.

1991

“From Orpheus to Hercules: Differing Conceptions of Power in Music of the Baroque,” in Yosihiko Tokumaru and six others, eds., Tradition and its Future in Music: Report of the Fourth Symposium of the International Musicological Society, Osaka 1990 (Tokyo: Mita Press, 1991), 211–15.

“Musicology in Israel 1980–1990,” in coauthorship with Edwin Seroussi, Acta musicologica 63 (1991): 238–68.

1990

“Orpheus as Poet, Musician, and Educator,” in Richard Charteris, ed., Altro polo: Essays on Italian Music in the Cinquecento (Sydney, Australia: Frederick May Foundation, 1990), 265–76.

Review. Karol Berger, “Musica Ficta”: Theories of Accidental Inflections in Vocal Polyphony from Marchetto da Padova to Gioseffo Zarlino (Cambridge: Cambridge University, 1987): Performance Practice Review 3 (1990): 73–77.

1989

“Cultural Fusions in Jewish Musical Thought of the Later Renaissance,” in Fabrizio della Seta and Franco Piperno, eds., In cantu et in sermone: For Nino Pirrotta on his Eightieth Birthday (Florence: Leo S. Olschki, 1989), 141–54.

“Musicologia storica e cultura musicale: ridefinire i termini per ridefinire gli scopi,” Musica/Realtà 10 (1989): 43–52.

For an English version, see “Historical Musicology and Musical Culture: Redefining Terms as a Means of Redefining Goals,” in Joachim Braun and Uri Sharvit, eds., Studies in Socio-Musical Sciences (Ramat-Gan: Bar-Ilan University Press, 1998), 99–108.

“Tradition and Innovation in Jewish Music of the Later Renaissance,” Journal of Musicology 7 (1989): 107–30.

Reprinted in David B. Ruderman, ed., Essential Papers on Jewish Culture in Renaissance and Baroque Italy (New York: New York University Press, 1992), 474–501.

1988

“Elegance as a Concept in Sixteenth-Century Music Criticism,” Renaissance Quarterly 41 (1988): 413–38.

“Tipologie metriche e formali del madrigale ai suoi esordi.” See 1969 under “Verse Types in the Early Madrigal.”

1987

“The Concept of Battle in Music of the Renaissance,” The Journal of Medieval and Renaissance Studies 17 (1987): 175–94.

“Directions to Singers in Writings of the Early Renaissance,” Revue belge de musicologie 41 (1987): 45–61.

“L’insegnamento della storia della musica nelle università di Israele: problemi e prospettive,” in Sergio Miceli and Mario Sperenzi, eds., Didattica della storia della musica (Florence: Leo S. Olschki, 1987), 113–20.

Review. Greek and Latin Music Theory, series under general editorship of Thomas J. Mathiesen, first three volumes (Prosdocimus de’ Beldemandi: Contrapunctus; The Berkeley Manuscript; Sextus Empiricus; Lincoln: University of Nebraska, 1984–86): Music Library Association Notes 43 (1987): 48–50.

“Salamone Rossi as a Composer of Theater Music,” Studi musicali 16 (1987): 95–131.

“Salamone Rossi, Jewish Musician in Renaissance Italy,” Acta musicologica 59 (1987): 46–64.

“Sulla genesi della famosa disputa fra Zarlino e Galilei: un nuovo profilo,” Nuova rivista musicale italiana 21 (1987): 467–75.

1986

“Moses as Poet and Musician in the Ancient Theology,” in Marc Honegger and Christian Meyer, eds., La musique et le rite sacré et profane (Report of the Thirteenth Congress of the International Musicological Society, Strasbourg 1982), 2 vols. (Strasbourg: Association des Publications près les Universités de Strasbourg, 1986), 2:233–51.

Review. Fabritio Caroso, Nobiltà di dame (1600), translated and edited by Julia Sutton (music transcribed and edited by F. Marian Walker; Oxford; Clarendon Press, 1986): Early Music 14 (1986): 587–89.

1985

“Verse Types in the Early Madrigal” (details below): reprinted in Ellen Rosand, ed., The Garland Library of the History of Western Music, 14 vols. (New York: Garland, 1985), 3:287–313; and in an Italian translation as “Tipologie metriche e formali del madrigale ai suoi esordi,” in Paolo Fabbri, ed., Il madrigale tra Cinque e Seicento (Bologna: Società editrice Il Mulino, 1988), 95–122.

1984

“On the Question of Word-Tone Relations in Early Music,” in Ursula Günther and Ludwig Finscher, eds., Musik und Text in der Mehrstimmigkeit des 14. und 15. Jahrhunderts (Kassel: Bärenreiter, 1984), 269–89.

1983

“Stories from the Hebrew Bible in the Music of the Renaissance,” Musica disciplina 37 (1983): 235–88.

1982

“Note on the Influence of Hebrew Accents on Renaissance Music Theory” (contribution to the panel “The Impact of the Major Cultures in Contact with Judaism on Jewish Music”), in Judith Cohen, ed., Proceedings of the World Congress on Jewish Music, Jerusalem 1978 (Tel Aviv: The Institute for the Translation of Hebrew Literature, 1982), 36–40.

1981

Contribution to the panel “Humanism and Music,” in Daniel Heartz and Bonnie Wade, eds., Report of the Twelfth Congress of the International Musicological Society, Berkeley 1977 (Kassel: Bärenreiter, 1981), 870–93, esp. 881–82, 889–90.

“Hubert Naich, musicien, académicien: notice bio-bibliographique,” Fontes artis musicae 28 (1981): 177–94.

Review. Anthony A. Newcomb, The Madrigal at Ferrara, 1579–97, 2 vols. (Princeton: Princeton University Press, 1980): Fontes artis musicae 28 (1981): 251–52.

Winning solution to puzzle canon in contest sponsored by Cum notis variorum (The Newsletter of the Music Library, University of California, Berkeley), no. 53 (June 1981): 4.

1980

“Contino, Giovanni,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians 20 vols. (London: Macmillan, 1980), 4:684–85.

“Ignannino, Angelo,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 9:23, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 12:79–80.

“Israel: Art music,” Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians 20 vols. (London: Macmillan, 1980), 9:356–58.

“Libraries (Israel),” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians 20 vols. (London: Macmillan, 1980), 10:819–20.

Twelve entries and two articles for Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians 20 vols. (London: Macmillan, 1980). Biographical entries: Charles d’Argentille, 4:158; Contino, Giovanni, 4:684–85; Fabrianese, Tiberio, 6:347; Ferro, Vincenzo, 6:499; Frottola, 6:867–73; Ignannino, Angelo, 9:23; Israel: Art Music, 9:356–58; La Martoretta, Giandominico, 10:391; Libraries (Israel), 10:819–20; Nollet, 13:264; Palazzo, Paolo Jacomo, 14:113–14; Reulx, Anselmo de, 15:770; Schaffen, Henri, 16:590; Stoquerus, Gaspar, 18:179.

1979

An essay entitled “An Open Letter to our Readers,” Journal of Synagogue Music 9 (1979): 35–36.

“Intorno a un codice veneziano quattrocentesco,” Studi musicali 8 (1979): 41–60.

“Report from Jerusalem: World Congress on Jewish Music,” Current Musicology 27 (1979): 20–23.

Review. Emil Vogel, Alfred Einstein, François Lesure, Claudio Sartori, eds., Bibliografia della musica italiana vocale profana pubblicata dal 1500 al 1700, 3 vols. (Pomezia: Staderini - Minkoff, 1977): Fontes artis musicae 26 (1979): 67–69.

1978

An essay in defense of my views on cautionary signs, under “Comments and Issues,” Journal of the American Musicological Society 31 (1978): 385–95.

“In Pursuit of Origins: The Earliest Writing on Text Underlay (c. 1440),” Acta musicologica 50 (1978): 217–40.

“More Evidence for Cautionary Signs,” Journal of the American Musicological Society 31 (1978): 490–94.

“On the Question of Mannerism in Early Music,” Israel Studies in Musicology 1 (1978): 92–98.

1976

“Burney and Ambros as Editors of Josquin’s Music,” in Edward E. Lowinsky, ed., Josquin des Prez (Proceedings of the International Josquin Festival Conference, New York 1971) (London: Oxford University, 1976), 148–77.

“Critical Edition of Italian Madrigals from the Mid-Sixteenth Century” (report on project), in American Philosophical Society Year Book 1975 (Philadelphia: American Philosophical Society, 1976), 549–50.

“New Evidence for Musica ficta: The Cautionary Sign,” Journal of the American Musicological Society 29 (1976): 77–98.

“A World Première: Josef Tal’s Opera Masada 967,” Orbis musicae 5 (1975–76): 103–8.

1975

“Report from Israel,” Current Musicology 19 (1975): 23–31.

1974

Review. Jerome Roche, The Madrigal (London: Hutchinson University Library, 1972): Music Library Association Notes 30 (1974): 526–28.

“Testimonium No. 2, 1971” (details below): reprinted in Orbis musicae 2 (1973–74): 139–43.

“The Theory and Practice of Text Underlay in Music of the Renaissance” (outline of project), American Council of Learned Societies Newsletter 25/3–4 (1974): 22–25.

1973

“Cyclical Processes in Beethoven’s Early Quartets,” in Internationaler Musikwissenschaftlicher Kongreß Bonn 1970: Kongreß-Bericht (Kassel: Bärenreiter, 1973), 426–31.

“New Light on the Question of Text Underlay Prior to Zarlino,” Acta musicologica 45 (1973): 24–56.

“Rore and the Madrigale cromatico,” The Music Review 34 (1973): 66–81.

“A Survey on the Relationship between Musicology and Performance: Hebrew University, Jerusalem, Israel,” Current Musicology 15 (1973): 26.

“Testimonium No. 2, 1971,” Current Musicology 15 (1973): 38–43.

Reprinted in Orbis musicae 2 (1973–74): 139–43.

“The Theorist Giovanni del Lago: A New View of the Man and his Writings,” Musica disciplina 27 (1973): 107–51.

For a shorter version, see “The Theorist Giovanni del Lago: A New View of his Writings,” in Henrik Glahn, Søren Sørensen, and Peter Ryom, eds., Report of the Eleventh International Congress of Musicology, Copenhagen 1972, 2 vols. (Copenhagen: Edition Wilhelm Hansen, 1974), 1:432–36.

“Vicentino and his Rules of Text Underlay,” The Musical Quarterly 59 (1973): 620–32.

1971

“The Israel Composer’s Workshop, 1970,” Orbis musicae 1 (1971): 91–99.

“Report from Israel: The Composer’s Workshop, 1969,” Current Musicology 11 (1971): 66–75.

Review. Avraham Soltes, Off the Willows: The Rebirth of Modern Jewish Music (New York: Bloch, 1970): Music Library Association Notes 28 (1971): 234–35.

Review. [Bronislaw Huberman], An Orchestra is Born: The Founding of the Palestine Orchestra as Reflected in Bronislaw Huberman’s Letters, Speeches, and Articles (Tel Aviv: Yachdav, 1969): Music Library Association Notes 28 (1971): 235.

1970

“Musicology in Israel: Its Resources and Institutions,” Ariel 27 (1970): 59–66.

“Report from Israel: Highlights of the Year 1968–69,” Current Musicology 10 (1970): 40–44.

“The ‘Sack of Rome’ Set to Music,” Renaissance Quarterly 23 (1970): 412–21.

“Towards a Definition of the Early Secular Dialogue,” Music & Letters 51 (1970): 37–50.

Translation. Ernst Krenek, “Amerikas Einfluß auf eingewanderte Komponisten” (Musica 13 [1959]: 757–61): “America’s Influence on its Émigré Composers,” Perspectives of New Music 8 (1970): 112–17.

1969

‘Mannerism’ in the Cinquecento Madrigal?” The Musical Quarterly 55 (1969): 521–44.

“Some Early Examples of the Madrigale cromatico,” Acta musicologica 41 (1969): 240–46.

“Verse Types in the Early Madrigal,” Journal of the American Musicological Society 22 (1969): 27–53.

Reprinted in Ellen Rosand, ed., The Garland Library of the History of Western Music, 14 vols. (New York: Garland, 1985), 3:287–313; and in an Italian translation as “Tipologie metriche e formali del madrigale ai suoi esordi,” in Paolo Fabbri, ed., Il madrigale tra Cinque e Seicento (Bologna: Società editrice Il Mulino, 1988), 95–122.

1968

Chi bussa? or The Case of the Anti-Madrigal,” Journal of the American Musicological Society 21 (1968): 85–93.

“Musical Research in Israel: Its History, Resources, and Institutions,” Current Musicology 7 (1968): 120–27.

“Yevanit, lashon ve-tarbut: musikah” (יוונית, לשון ותרבות: מוסיקה “Greek language and culture: music”; in part), in Ha-entzikelopedyah ha-‘ivrit (האנציקלופדיה העברית “Encyclopedia Hebraica”), 33 vols. (Jerusalem, Tel Aviv: Encyclopedia Publishing Company, 1959–67), 19 (1968): 588.

 

6. Video lectures הרצאות וידאו

     Three lectures delivered in Moscow on May 12, 13, 14, 2014 / שלוש הרצאות שנתנו במוסקבה במאי

     12 (2014), מאי 13 (2014), מאי 14 (2014).

 

     Salamone Rossi, Jewish Musician in Renaissance Mantua

            http://youtu.be/afwWhruLuvo

     plus concert of works by Rossi following the lecture: https://www.youtube.com/watch?v=Hp0tq31Q1gc

     Sarra Copia Sulam, a Seventeenth-Century Jewish Poet in Search of Immortality

https://www.youtube.com/watch?v=ldkSP8KqBp8

     A Jewish Female Cannibal in Two Seventeenth-Century Cantatas

https://www.youtube.com/watch?v=ybU9CDNtf6Q

 

 

 

Part 2: LISTING BY SubjectS

חלק ב: רישום לפי נושאים

1. General studies on music מחקרים כלליים במוסיקה

2. Words and music מילה וצליל

3. Italian madrigal מדריגל איטלקי

4. Mannerism in the Italian madrigal מנייריזם במדריגל האיטלקי

5. Jewish art music מוסיקה יהודית אומנותית

6. Salamone Rossi שלמה רוסי (שלמה מן האדומים)

7. Leon Modena לאונה מודנה (יהודה אריה ממודינא)

8. Women’s studies לימודי נשים

9. Musicology מוסיקולוגיה

10. Israel: music, libraries ישראל: מוסיקה, ספריות

11. Reviews of books ביקורות ספרים

12. Translations תרגומים

13. Video lectures הרצאות וידאו

 

1. General studies on music מחקרים כלליים במוסיקה

    (particularly in the sixteenth and seventeenth centuriesביחוד במאות השש-עשרה והשבע-עשרה )

‘Barucaba,’ a Tale of Jewish Woe as Told for its Impact on Music and Literature in the Eighteenth to Twentieth Centuries. See under Jewish Art Music.                                                                                   

“Burney and Ambros as Editors of Josquin’s Music,” in Edward E. Lowinsky, ed., Josquin des Prez (Proceedings of the International Josquin Festival-Conference, New York 1971) (London: Oxford University, 1976), 148–77.

“The Concept of Battle in Music of the Renaissance,” The Journal of Medieval and Renaissance Studies 17 (1987): 175–94.

Contribution to the panel “Humanism and Music,” in Daniel Heartz and Bonnie Wade, eds., Report of the Twelfth Congress of the International Musicological Society, Berkeley 1977 (Kassel: Bärenreiter, 1981), 870–93, esp. 881–82, 889–90.

“Cyclical Processes in Beethoven’s Early Quartets,” in Internationaler Musikwissenschaftlicher Kongreß Bonn 1970: Kongreß-Bericht (Kassel: Bärenreiter, 1973), 426–31.

“David’s Lyre, Kabbalah, and the Power of Music.” See under Jewish Art Music

“Dedication and Labelling Practices in Seventeenth-Century Instrumental Music: The Case of Marco Uccellini,” Research Chronicle of the Royal Musical Association 45 (2014): 1–25.

“Directions to Singers in Writings of the Early Renaissance.” See under Words and Music.

“Domenico Galli e gli eroici esordi della musica per violoncello solo non accompagnato,” Rivista italiana di musicologia 34 (1999): 231–307.

“An Early Modern Hebrew Poem on Music in its Beginnings and at the End of Time.” See under Jewish Art Music.

“Elegance as a Concept in Sixteenth-Century Music Criticism,” Renaissance Quarterly 41 (1988): 413–38.

“En inversant le processus historique: la ‘Renaissance’ de la musique instrumentale au Moyen Âge,” in Jean-Michel Vaccaro, ed., Le concert des voix et des instruments à la Renaissance (Paris: Éditions du Centre National de la Recherche Scientifique, 1995), 33–38.

“The Fixed and the Changeable in the Problematic of Stylistic Definition,” in Axel Beer, Kristina Pfarr, and Wolfgang Ruf, eds., Festschrift für Christoph-Hellmut Mahling zum 65. Geburtstag, 2 vols. (Mainzer Studien zur Musikwissenschaft 37; Tutzing: Hans Schneider, 1997), 2:489–500.

“From Orpheus to Hercules: Differing Conceptions of Power in Music of the Baroque,” in Yosihiko Tokumaru and six others, eds., Tradition and its Future in Music: Report of the Fourth Symposium of the International Musicological Society, Osaka 1990 (Tokyo: Mita Press, 1991), 211–15.

“Guido Casoni (d. 1642) on Love as Music: A Theme ‘for All Ages and Studies,Renaissance Quarterly 54 (2001): 883–913.

“The Hebrew Exemplum as a Force of Renewal in Eighteenth-Century Musical Thought: The Case of Benedetto Marcello and his Hebrew Psalms,” in Andreas Giger and Thomas J. Mathiesen, eds., Music in the Mirror: Reflections on the History of Music Theory and Literature for the Twenty-First Century (Lincoln: University of Nebraska Press, 2002), 143–94.

“A Jewish Cannibal in Two Seventeenth-Century Cantatas.” See under Jewish Art Music.

“The Jewish Nose in Early Modern Art and Music.” See under Jewish Art Music.

The Laments of a Jewish Female Cannibal in Two Seventeenth-Century Cantatas for Soprano and Continuo: 1. Lettera d’Heleazaria heb.[re]a à Tito Vespasiano 2. La Madre Ebrea (by Antonio Cesti). Bologna: Ut Orpheus, 2014. xxx + 26 pp.

In Search of Harmony: Hebrew and Humanist Elements in Sixteenth-Century Musical Thought. See under Words and Music.

Marco Uccellini: Six Solo Sonatas, Op. 4 (1645) (for violin and basso continuo). Bologna: Ut Orpheus, 2014 (in press).

“Moses as Poet and Musician in the Ancient Theology,” in Marc Honegger and Christian Meyer, eds., La musique et le rite sacré et profane (Report of the Thirteenth Congress of the International Musicological Society, Strasbourg 1982), 2 vols. (Strasbourg: Association des Publications près les Universités de Strasbourg, 1986), 2:233–51.

“The Musical Encomium: Its Origins, Components, and Implications,” in Mediterranean Musical Cultures and their Ramifications (Proceedings of the Fifteenth International Congress of the International Musicological Society, Madrid 1992), 3 vols. (Madrid: Sociedad Española de Musicología, 1993–95). Printed in Revista de musicología 16 (1993): 7–17.

“New Variations on O rosa bella, Now with a Jewish Ricercare,” Studi musicali 27 (1998): 241–86.

For a shorter version in French, see “Nouvelles variations sur O rosa bella, cette fois avec un ricercare juif.”

“Note on the Influence of Hebrew Accents on Renaissance Music Theory.” See under Jewish Art Music.

“Nouvelles variations sur O rosa bella, cette fois avec un ricercare juif,” in Philippe Vendrix, ed., Johannes Ockeghem: Actes du XLe Colloque international d’études humanistes (Tours, 1997) (Paris: Éditions Klincksieck, 1998), 365–79.

“Orpheus as Poet, Musician, and Educator,” in Richard Charteris, ed., Altro polo: Essays on Italian Music in the Cinquecento (Sydney, Australia: Frederick May Foundation, 1990), 265–76.

“Praising Music via Poetry: The Poetic Encomium,” in Piotr Poźniak, ed., Affetti musicologici: Book of Essays in Honour of Zygmunt Marian Szweykowski on his Seventieth Birthday (Kraków: Katedra Historii i Teorii Muzyki, Uniwersytetu Jagiellónskiego / Musica Iagellonica, 1999), 57–65.

“Research into Music of the Renaissance: New Perspectives, New Objectives,” Israel Studies in Musicology 6 (1996): 81–98.

“The ‘Sack of Rome’ Set to Music,” Renaissance Quarterly 23 (1970): 412–21.

“The Seventeenth-Century Barabano, a Study in Affinities,” in Colleen Reardon and Susan Parisi, eds., Music Observed: Studies in Memory of William C. Holmes (Warren, Mich.: Harmonie Park Press, 2004), 163–93.

“Stories from the Hebrew Bible in the Music of the Renaissance.” See under Jewish Art Music.

“The Subject of Decision-Making in Music as the Choice between Virtue and Pleasure,” Acta musicologica 79 (2007): 107–43.

“Sulla genesi della famosa disputa fra Zarlino e Galilei: un nuovo profilo,” Nuova rivista musicale italiana 21 (1987): 467–75.

“The Theorist Giovanni del Lago: A New View of the Man and his Writings,” Musica disciplina 27 (1973): 107–51.

For a shorter version, see “The Theorist Giovanni del Lago: A New View of his Writings,” in Henrik Glahn, Søren Sørensen, and Peter Ryom, eds., Report of the Eleventh International Congress of Musicology, Copenhagen 1972, 2 vols. (Copenhagen: Edition Wilhelm Hansen, 1974), 1:432–36.

“Toward a Rhetorical Code of Early Music Performance.” See under Words and Music.

Three Early Modern Hebrew Scholars on the Mysteries of Song. See under Jewish art music.

Winning solution to puzzle canon in contest sponsored by Cum notis variorum (The Newsletter of the Music Library, University of California, Berkeley), no. 53 (June 1981): 4.

“Yevanit, lashon ve-tarbut: musikah” (יוונית, לשון ותרבות: מוסיקה “Greek language and culture: music”; in part), in Ha-entzikelopedyah ha-‘ivrit (האנציקלופדיה העברית “Encyclopedia Hebraica”), 33 vols. (Jerusalem, Tel Aviv: Encyclopedia Publishing Company, 1959–67), 19 (1968): 588.

 

2. Words and music מילה וצליל

“Directions to Singers in Writings of the Early Renaissance,” Revue belge de musicologie 41 (1987): 45–61.

“How to ‘Lay’ the ‘Lay’: New Thoughts on Text Underlay,” Musica disciplina 51 (1997): 231–62.

In Defense of Music: The Case for Music as Argued by a Singer and Scholar of the Late Fifteenth Century. Lincoln: University of Nebraska Press, 1989. xiii + 175 pp.

“In Pursuit of Origins: The Earliest Writing on Text Underlay (c. 1440),” Acta musicologica 50 (1978): 217–40.

In Search of Harmony: Hebrew and Humanist Elements in Sixteenth-Century Musical Thought. Musicological Studies & Documents 42. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1988. xx + 301 pp.

“Intorno a un codice veneziano quattrocentesco,” Studi musicali 8 (1979): 41–60.

“Le Munerat, Jean,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 14:544.

“New Light on the Question of Text Underlay Prior to Zarlino,” Acta musicologica 45 (1973): 24–56.

“On the Question of Word-Tone Relations in Early Music,” in Ursula Günther and Ludwig Finscher, eds., Musik und Text in der Mehrstimmigkeit des 14. und 15. Jahrhunderts (Kassel: Bärenreiter, 1984), 269–89.

“Stoquerus, Gaspar,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 18:179, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 24:440–41.

“Text Underlay, ” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 25:320–23.

“The Theory and Practice of Text Underlay in Music of the Renaissance” (outline of project), American Council of Learned Societies Newsletter 25/3–4 (1974): 22–25.

“Toward a Rhetorical Code of Early Music Performance,” Journal of Musicology 15 (1997): 19–42.

Reprinted in Arta: The Recorder Education Journal no. 7 (2001): 32–47.

“Vicentino and his Rules of Text Underlay,” The Musical Quarterly 59 (1973): 620–32.

Word-Tone Relations in Musical Thought: From Antiquity to the Seventeenth Century. Musicological Studies & Documents 40. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1986. xviii + 517 pp.

 

3. Italian madrigal מדריגל איטלקי

“Barzelletta, ” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 2:831.

“Capitolo,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 5:92.

“Charles d’Argentille,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 4:158, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 5:499.

Chi bussa? or The Case of the Anti-Madrigal,” Journal of the American Musicological Society 21 (1968): 85–93.

“Contino, Giovanni,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 4:684–85.

“Critical Edition of Italian Madrigals from the Mid-Sixteenth Century” (report on project), in American Philosophical Society Year Book 1975 (Philadelphia: American Philosophical Society, 1976), 549–50.

An essay in defense of my views on cautionary signs, under “Comments and Issues,” Journal of the American Musicological Society 31 (1978): 385–95.

“Fabrianese, Tiberio,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 6:347, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 8:493.

“Ferro, Vincenzo,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 6:499, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 8:726.

“Frottola,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 6:867–73, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 9:294–300 (bibliography together with James Chater).

Hubert Naich: Collected Works. Corpus Mensurabilis Musicae 94. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1983. lvii + 197 pp.

“Hubert Naich, musicien, académicien: notice bio-bibliographique,” Fontes artis musicae 28 (1981): 177–94.

“Ignannino, Angelo,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 9:23, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 12:79–80.

“Investigation through Interrogation: The Case of Female Poets and Feminist Poetry in the Sixteenth-Century Madrigal.” See under Women’s Studies.

“La Martoretta, Giandominico,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 10:391, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 14:157.

“Massarano, Isacchino,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 16:87.

“New Evidence for Musica ficta: The Cautionary Sign,” Journal of the American Musicological Society 29 (1976): 77–98.

“Nollet, ”in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 13:264, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 18:18.

“Oda,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 18:328.

“Ottava rima,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 18:802.

“Palazzo, Paolo Jacomo,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 14:113–14, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 18:928.

“Reulx, Anselmo de,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 15:770, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 21:232.

“Rieti, Moses,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 21:373.

“Rispetto,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 21:441.

“Rore and the Madrigale cromatico,” The Music Review 34 (1973): 66–81.

“Rossetti, Biagio,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 21:717 (together with Peter Berquist).

Rossi, Salamone. Madrigals. See under Salamone Rossi, in particular Complete Works, vols. 1–8.

“Schaffen, Henri,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 16:590, and in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 22:434.

“Some Early Examples of the Madrigale cromatico,” Acta musicologica 41 (1969): 240–46.

“Tipologie metriche e formali del madrigale ai suoi esordi.” See under “Verse Types in the Early Madrigal.”

“Towards a Definition of the Early Secular Dialogue,” Music & Letters 51 (1970): 37–50.

Verdelot and the Early Madrigal. Ph.D. dissertation. 2 vols., University of California, Berkeley, 1963. iv + 307 pp.; 170 pp. Available on microfilm or in a photocopy from University Microfilms International, Ann Arbor, Michigan (63–5513).

See “Verdelot and the Early Madrigal,” Dissertation Abstracts 24 (1964): 4223.

“Verse Types in the Early Madrigal,” Journal of the American Musicological Society 22 (1969): 27–53.

Reprinted in Ellen Rosand, ed., The Garland Library of the History of Western Music, 14 vols. (New York: Garland, 1985), 3:287–313; and in an Italian translation as “Tipologie metriche e formali del madrigale ai suoi esordi,” in Paolo Fabbri, ed., Il madrigale tra Cinque e Seicento (Bologna: Società editrice Il Mulino, 1988), 95–122.

 

4. Mannerism in the italian madrigal מנייריזם במדריגל האיטלקי

The Anthologies of Black-Note Madrigals. Corpus Mensurabilis Musicae 73. 5 vols. in 6. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1978–81.

Vol. 1, pt. 1 (1978): Il primo libro d’i madrigali . . . a misura di breve . . . quatuor vocum (1542). lvii + 79 pp.

Vol. 1, pt. 2 (1978): Il primo libro d’i madrigali . . . a misura di breve . . . quatuor vocum (1542). lviii–lxxxii + 153 pp.

Vol. 2 (1978): Il secondo libro de li madrigali . . . a misura di breve . . . a quatro voci (1543). xliii + 148 pp.

Vol. 3 (1980): Libro terzo . . . li madrigali a quatro voce a notte negre (1549). xxxv + 117 pp.

Vol. 4 (1980): Il vero terzo libro di madrigali . . . a note negre (1549). xliii + 131 pp.

Vol. 5 (1981): Black-Note Madrigals (3–4 v.) from the Earliest Printed Collections (1540, 1541, 1542). xxiv + 49 pp.

Hubert Naich: Collected Works. See under Italian Madrigal.

“Maniera” e il madrigale: una raccolta di poesie musicali del Cinquecento (with introduction on mannerism in madrigal poetry, followed by a hundred madrigal texts edited in Italian and translated into English). Biblioteca dell“Archivum Romanicum,” series 1, vol. 158. Florence: Leo S. Olschki, 1980. 123 pp.

‘Mannerism’ in the Cinquecento Madrigal?” The Musical Quarterly 55 (1969): 521–44.

“On the Question of Mannerism in Early Music,” Israel Studies in Musicology 1 (1978): 92–98.

“Rore and the Madrigale cromatico.” See under Italian Madrigal.

“Some Early Examples of the Madrigale cromatico.” See under Italian Madrigal.

 

5. Jewish art music מוסיקה אומנותית יהודית

    (composers, musicians, theorists, concepts מלחינים, מוסיקאים, תאורטיקנים, מושגים)

For Salamone Rossi and Leone Modena, see separate listings under their names; for female Jews, see under Women’s Studies

לשלמה רוסי (שלמה מן האדומים) ולאונה מודנה (יהודה אריה ממודנה), ר' רשימות נפרדות על שמם; לנשים יהודיות, ר' תחת לימודי נשים

‘Adonai con voi’ (1569), a Simple Popular Song with a Complicated Semantic about (what seems to be) Circumcision,” in Maria Diemling and Giuseppe Veltri, eds., The Jewish Body: Corporeality, Society, and Identity in the Renaissance and Early Modern Period (Leiden: Brill, 2008), 427–63.

“Abrabanel, Isaac ben Judah,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:27–28.

“Abramino dall’Arpa,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:31–32.

“Abramo dall’Arpa,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:32.

“Alemanno, Johanan,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:349.

“Allegro Porto, an Early Jewish Composer on the Verge of Christianity,” Italia: studi e ricerche sulla storia, la cultura e la letteratura degli ebrei d’Italia (Jerusalem: The Magnes Press of Hebrew University) 10 (1993): 19–57.

“Another Look at the Curious Fifteenth-Century Hebrew-Worded Motet ‘Cados cados,The Musical Quarterly 94 (2011): 481–517.

“Arama, Isaac ben Moses,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:836.

“Archivolti, Samuel,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 1:860.

‘Barucaba,’ a Tale of Jewish Woe as Told for its Impact on Music and Literature in the Eighteenth to Twentieth Centuries. Leiden, Boston: Brill (to be completed by June 2015).

“Between Exclusion and Inclusion: Jews as Portrayed in Italian Music from the Late Fifteenth to the Early Seventeenth Centuries,” in David N. Myers, Massimo Ciavolella, Peter H. Reill, and Geoffrey Symcox, eds., Acculturation and its Discontents: The Italian Jewish Experience between Exclusion and Inclusion (Toronto: University of Toronto Press, 2008), 72–98.

“Civita, Davit [da],” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 5:888.

“Copio, Sara.” See under Women’s Studies.

“Cultural Fusions in Jewish Musical Thought of the Later Renaissance,” in Fabrizio della Seta and Franco Piperno, eds., In cantu et in sermone: For Nino Pirrotta on his Eightieth Birthday (Florence: Leo S. Olschki, 1989), 141–54.

“David ben Judah,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:55.

“David’s Lyre, Kabbalah, and the Power of Music,” in Linda Phyllis Austern, Kari Boyd McBride, and David L. Orvis, eds., Psalms in the Early Modern World (Aldershot, Hampshire: Ashgate Publishing Company, 2011), 257–95.

“Delmedigo, Joseph,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:181.

“Doubly Tainted, Doubly Talented: The Jewish Poet Sara Copio (d. 1641) as a Heroic Singer.” See under Women’s Studies.

“Duran, Profiat,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:736.

“Duran, Simeon,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:736.

“An Early Modern Hebrew Poem on Music in its Beginnings and at the End of Time,” Journal of the American Musicological Society 64/1 (2011): 3–50.

“Ebraica,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 7:854.

An essay entitled “An Open Letter to our Readers,” Journal of Synagogue Music 9 (1979): 35–36.

Fragmenta judaeorum polyphonica [שרידי יצירות רב-קוליות פרי עטם של מלחינים יהודיים מן המאות ה-16 וה-17 / Seridei yetzirot rav-koliyyot peri ‘etam shel malhinim yehudiyyim min ha-me’ot ha-16 ve-ha-17] (93 works, in 6 volumes) (to be published in 2015).

The fragmentary remains (in one or more voices) of polyphonic works by various late sixteenth- and early seventeenth-century Jewish composers, associated principally with Mantua and Venice: Davide Sacerdote (18 Italian works), Davit Civita (17), Allegro Porto (37, in three separate collections), and one or more composers connected with Rabbi Leon Modena (Cincinnati, Hebrew Union College, Birnbaum Collection, MS 101 [c. 1628], 21 Hebrew works). To be published, with full critical apparatus, by the American Institute of Musicology (Corpus Mensurabilis Musicae) in 2015. With this publication, and the critical edition of Salamone Rossi’s opera omnia (13 vols.; see below), not only will all known polyphonic works of Jewish composers before the mid-seventeenth-century have been made available for study and performance but it will now be possible to draw a new picture of the Jewish contribution to early art music.

 “Guido Casoni (d. 1642) on Love as Music: A Theme ‘for All Ages and StudiesSee under General Studies on Music.

“The Hebrew Exemplum as a Force of Renewal in Eighteenth-Century Musical Thought: The Case of Benedetto Marcello and his Hebrew Psalms.” See under General Studies on Music.

“Higgayon be-khinnor” (Sounds for Contemplation on a Lyre), Sermon 1 in Judah ben Joseph Moscato, Sefer nefutzot Yehudah [The Book of the Dispersed of Judah], Hebrew text (Venice 1589) and annotated English translation in Judah Moscato, Sermons: Volume One, ed. Giuseppe Veltri and Gianfranco Miletto in conjunction with Giacomo Corazzol, Regina Grundmann, Don Harrán (Sermon 1), Yonatan Meroz, Brian Ogren, and Adam Shear (Leiden, Boston: Brill, 2011), 63–123 (English), 11–25 (Hebrew).

In Search of Harmony: Hebrew and Humanist Elements in Sixteenth-Century Musical Thought. See under Words and Music.

“In Search of the ‘Song of Zion’: Abraham Portaleone on Music in the Ancient Temple,” European Journal of Jewish Studies 4/2 (2010): 215–39.

“A Jewish Cannibal in Two Seventeenth-Century Cantatas,” Journal of Musicology 31/4 (2014): 431–70.

“Jewish Dramatists and Musicians in the Renaissance: Separate Activities, Common Aspirations,” in Siegfried Gmeinwieser, David Hiley, and Jörg Riedlbauer, eds., Musicologia humana: Studies in Honour of Warren and Ursula Kirkendale (Florence: Leo S. Olschki, 1994), 291–304.

Reprinted in Ahuva Belkin, ed., Leone de’ Sommi and the Performing Arts (Tel Aviv: Tel Aviv University Press, 1997), 27–47.

“Jewish Music (Western Art Music: Up to Eighteenth Century, V.2.ii),” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 13:91–92.

“The Jewish Nose in Early Modern Art and Music,” Renaissance Studies 28 (2014): 50–70.

“Jews and Music,” in Paul F. Grendler, ed., Encyclopedia of the Renaissance, 6 vols. (New York: Charles Scribner’s Sons in association with the Renaissance Society of America, 1999), 3:342–44.

“The Joseph Story as Told by Orlando di Lasso,” in Ignace Bossuyt, Eugeen Schreurs, and Annelies Wouters, eds., Orlandus Lassus and his Time (Yearbook of the Alamire Foundation 1; Peer, Belgium: Alamire Foundation, 1995), 249–69.

Reprinted in Sacred and Liturgical Renaissance Music, ed. Andrew Kirkman (Aldershot, Hampshire: Ashgate Publishing Company, 2012), 375–95.

‘Kehi kinnor’ by Samuel Archivolti (d. 1611): A Wedding Ode with Hidden Messages,” AJS Review (The Journal of the Association for Jewish Studies) 35/2 (2011): 253–91.

The Laments of a Jewish Female Cannibal in Two Seventeenth-Century Cantatas for Soprano and Continuo: 1. Lettera d’Heleazaria heb.[re]a à Tito Vespasiano 2. La Madre Ebrea (by Antonio Cesti). Bologna: Ut Orpheus, 2014. xxx + 26 pp.

“The Levi Dynasty: Three Generations of Jewish Musicians in Sixteenth-Century Mantua,” in Giuseppe Veltri and Gianfranco Miletto, eds., Rabbi Judah Moscato and the Jewish Intellectual World of Mantua in the Sixteenth and Seventeenth Centuries (Leiden, Boston: Brill, 2012), 161–98.

For a short version presented at the 15th World Congress for Jewish Studies, Jerusalem 2009, see the website <www.jewish-studies.org> under Divrei ha-kongress ha-hamishah ‘asar or (in English) Proceedings of the 15th World Congress.

“Madama Europa, Jewish Singer in Late Renaissance Mantua.” See under Women’s Studies.

“Madonna Bellina, ‘Astounding’ Jewish Musician in Mid-Sixteenth-Century Venice.” See under Women’s Studies.

“Moscato, Judah,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 17:162–63.

“Moses as Poet and Musician in the Ancient Theology.” See under General Studies on Music.

‘A New Thing in the Land’: Jacob Segre as a Poet in Salamone Rossi’s Songs by Solomon.” See under Salamone Rossi.

“New Variations on O rosa bella, Now with a Jewish Ricercare.” See under General Studies on Music.

For a shorter version in French, see “Nouvelles variations sur O rosa bella, cette fois avec un ricercare juif.”

“Note on the Influence of Hebrew Accents on Renaissance Music Theory” (contribution to the panel “The Impact of the Major Cultures in Contact with Judaism on Jewish Music”), in Judith Cohen, ed., Proceedings of the World Congress on Jewish Music, Jerusalem 1978 (Tel Aviv: The Institute for the Translation of Hebrew Literature, 1982), 36–40.

“Notes on a Jewish Musical Renaissance,” Daedalus: Journal of the American Academy of Arts and Sciences 137 (2008): 96–100.

“Nouvelles variations sur O rosa bella, cette fois avec un ricercare juif.” See under General Studies on Music.

“Portaleone, Abraham ben David,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 20:182.

“Porto, Allegro,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 20:190–92 (together with Colin Timms).

“Review Essay: In Search of the Italian Sephardi Tradition,” Musica judaica 17 (5764/2003–4): 165–95.

“Rosa Levi.” See under Women’s Studies.

“Sarra Copia Sulam, a Seventeenth-Century Jewish Poet in Search of Immortality.” See under Women’s Studies.

Sarra Copia Sulam, Jewish Poet and Intellectual in Seventeenth-Century Venice: The Works of Sarra Copia Sulam in Verse and Prose, along with Writings of her Contemporaries in her Praise, Condemnation, or Defense. See under Women’s Studies.

“The Seventeenth-Century Barabano, a Study in Affinities.” See under General Studies on Music.

“Solomon ben Judah Lunel,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 23:655–56.

“Sommi, Leone de’,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 23:670–71.

“Stories from the Hebrew Bible in the Music of the Renaissance,” Musica disciplina 37 (1983): 235–88.

Three Early Modern Hebrew Scholars on the Mysteries of Song. Leiden, Boston: Brill, 2014. viii + 396 pp.

“Tradition and Innovation in Jewish Music of the Later Renaissance,” Journal of Musicology 7 (1989): 107–30.

Reprinted in David B. Ruderman, ed., Essential Papers on Jewish Culture in Renaissance and Baroque Italy (New York: New York University Press, 1992), 474–501.

“Ugolinus, Blasius (in coauthorship with Eric Werner),” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 26:46–47 (together with Eric Werner).

“What Does Halakhah Say about Music? Two Early Rabbinical Writings on Music by Hai ben Sherira (d. 1038),” Hebrew Union College Annual 82 (2013–2014) (in press).

“What to Make of ‘the Pickled Jewess’ (la Ebrea marinata) in a Sonata by Marco Uccellini (1645)?” See under Women’s Studies.

 

6. Salamone Rossi שלמה רוסי (שלמה מן האדומים)

“As Framed, So Perceived: Salamone Rossi ebreo, Late Renaissance Musician,” in David B. Ruderman and Giuseppe Veltri, eds., Cultural Intermediaries: Jewish Intellectuals in Early Modern Italy (Philadelphia: University of Pennsylvania, 2004), 178–215.

“The Fixed and the Changeable in the Problematic of Stylistic Definition.” See under General Studies on Music.

“From Mantua to Vienna: A New Approach to the Origins of the Dance Suite,” Journal of the Royal Musical Association 129 (2004): 181–219.

Liner notes for five works of Salamone Rossi on the compact disc Passion and Lament: Choral Masterworks of the 17th Century (Rossi, Carissimi, Biber). The Bach Sinfonia (Washington, D.C.) conducted by Daniel Abraham. Appeared under the label “Dorian” in October 2009. Pages 4–5, 14–17.

“Marriage and Music as Metaphor: The Wedding Odes of Leon Modena and Salamone Rossi.” See under Leon Modena.

‘A New Thing in the Land’: Jacob Segre as a Poet in Salamone Rossi’s Songs by Solomon,” Revue des études juives 173/3–4 (2013): 373–405.

“Psalms as Songs: The ‘Psalms of David’ in Salamone Rossi’s ‘Songs of Solomon,” Eleonora Harendarska, Irena Poniatowska, and Cezary Nelkowski, eds., Musica antiqua Europae orientalis (Bydgoszcz 1994), vol. 10, part 1 (Bydgoszcz: Filharmonia Pomorska im. Ignacego Paderewskiego, 1997), 47–55.

Reprinted in Muzykalia XIII / Judaica 4 (electronic journal), ed. Michal Bristiger, Antoni Buchner, Halina Goldberg, and Michal Klubinski, May 2012, 1–10.

“Salamone Rossi as a Composer of ‘Hebrew’ Music,” in Eliyahu Schleifer and Edwin Seroussi, eds., Studies in Honour of Israel Adler (Yuval: Studies of the Jewish Music Research Centre, vol. 7; Jerusalem: The Hebrew University Magnes Press, 2002), 171–200.

“Salamone Rossi as a Composer of Theater Music,” Studi musicali 16 (1987): 95–131.

Salamone Rossi: Complete Works. Corpus Mensurabilis Musicae 100. Vols. 1–12, Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1995; vols. 13a and 13b, Middleton, Wis.: American Institute of Musicology, 2003.

Vol. 1: Madrigals for 5 voices, Book 1 (1600). lxxxvi + 94 pp.

Vol. 2: Madrigals for 5 voices, Book 2 (1602). xxxii + 68 pp.

Vol. 3: Madrigals for 5 voices, Book 3 (1603). xxxv + 67 pp.

Vol. 4: Madrigals for 5 voices, Book 4 (1610). xxxvi + 67 pp.

Vol. 5: Madrigals for 5 voices, Book 5 (1622). xxxiv + 23 pp.

Vol. 6: Canzonette for 3 voices (1589). xxxvi + 32 pp.

Vol. 7: Madrigals for 4 voices (1614). xxxiii + 59 pp.

Vol. 8: Madrigaletti for 2–3 voices (1628), plus three appendices. lix + 67 pp.

Vol. 9: Sinfonie, Gagliarde, etc., for 3–5 voices, Book 1 (1607). xxviii + 37 pp.

Vol. 10: Sinfonie, Gagliarde, etc., for 3–5 voices, Book 2 (1608). xx + 55 pp.

Vol. 11: Sonatas, Sinfonie, Gagliarde, etc., for 3 voices, Book 3 (1623). xxiii + 83 pp.

Vol. 12: Sonatas, Sinfonie, Gagliarde, etc., for 3 voices, Book 4 (1622). xxiv + 91 pp.

Vol. 13a: Ha-shirim asher li-shelomo (השירים אשר לשלמה “The Songs by Solomon”), for 3–8 voices (1623): General Introduction. xxx + 222 pp., 24 illustrations.

Vol. 13b: Ha-shirim asher li-shelomo (השירים אשר לשלמה “The Songs by Solomon”), for 3–8 voices (1623): Music (33 Hebrew works). x + 238 pp. (for six pitch corrigenda to this volume, see:

<www.corpusmusicae.com/cmm/cmm_cc100.htm> under Volume Update, August 2008).

Salamone Rossi, Jewish Musician in Late Renaissance Mantua. Oxford: Oxford University Press, 1999. x + 310 pp. Issued in paperback, 2003.

“Salamone Rossi, Jewish Musician in Renaissance Italy,” Acta musicologica 59 (1987): 46–64.

“Salamone Rossi’s ‘Songs by Solomon’ as a Song of Songs and Song of Ascents,” in Renaissance Studies in Honor of Joseph Connors, ed. Machtelt Israëls and Louis Waldman, 2 vols. (Florence: Leo S. Olschki, 2013), 2:660–67.

“Salamone Rossi, the Mystery Man of Jewish Art Music Composers,” Notes from Zamir 2 (Spring 2003): 5–7.

“A Tale as Yet Untold: Salamone Rossi in Venice, 1622,” Sixteenth Century Journal 40 (2009): 1091–1107.

 

7. Leon Modena לאונה מודנה (יהודה אריה ממודינא)

Dum recordaremur Sion’: Music in the Life and Thought of the Venetian Rabbi Leon Modena (1571–1648),” AJS Review (The Journal of the Association of Jewish Studies) 23 (1998): 17–61.

“Jewish Musical Culture: Leon Modena,” in Robert C. Davis and Benjamin Ravid, eds., The Jews of Early Modern Venice (Baltimore, Md.: The Johns Hopkins University Press, 2001), 211–30, 289–95.

“Marriage and Music as Metaphor: The Wedding Odes of Leon Modena and Salamone Rossi,” Musica judaica 17 (5764/2003–4): 1–31.

“Modena, Leon,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 16:865–66.

Nomina numina: Final Thoughts of Rabbi Leon Modena on the Essence of Sacred Music,” Italia: studi e ricerche sulla storia, la cultura e la letteratura degli ebrei d’Italia, ed. Robert Bonfil (Jerusalem: The Magnes Press of Hebrew University) 17 (2006): 7–63.

“Was Rabbi Leon Modena a Composer?” in David Malkiel, ed., “The Lion Shall Roar”: Leon Modena and his World (Jerusalem: Magnes Press, Hebrew University, 2003), 195–248.

 

8. Women’s studies לימודי נשים

“Copio, Sara,” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 6:397.

“Doubly Tainted, Doubly Talented: The Jewish Poet Sara Copio (d. 1641) as a Heroic Singer,” in Irene Alm, Alyson McLamore, and Colleen Reardon, eds., Musica franca: Essays in Honor of Frank A. D’Accone (Stuyvesant, N.Y.: Pendragon Press, 1996), 367–422.

“Investigation through Interrogation: The Case of Female Poets and Feminist Poetry in the Sixteenth-Century Madrigal,” Recercare 7 (1995): 5–46.

“A Jewish Cannibal in Two Seventeenth-Century Cantatas.” See under Jewish Art Music.

“Madama Europa, Jewish Singer in Late Renaissance Mantua,” in Thomas J. Mathiesen and Benito V. Rivera, eds., Festa musicologica: Essays in Honor of George J. Buelow (Stuyvesant, N.Y.: Pendragon Press, 1995), 197–231.

“Madonna Bellina, ‘Astounding’ Jewish Musician in Mid-Sixteenth-Century Venice,” Renaissance Studies 22 (2008): 16–40.

“Rosa Levi,” entry in Italian Women Writers (electronic database, The University of Chicago, 2008; 1,565 words): www.lib.uchicago.edu/efts/IWW/BIOS/A0448.html

“Sarra Copia Sulam, a Seventeenth-Century Jewish Poet in Search of Immortality,” Nashim: A Journal of Jewish Women’s Studies and Gender Issues, issue no. 25 on “Women, Jews, Venetians” 25 (2013): 30–50.

Sarra Copia Sulam, Jewish Poet and Intellectual in Seventeenth-Century Venice: The Works of Sarra Copia Sulam in Verse and Prose, along with Writings of her Contemporaries in her Praise, Condemnation, or Defense. Introduced, edited, and translated by Don Harrán. Chicago: The University of Chicago Press, 2009. xxxiii + 598 pp.

“The Subject of Decision-Making in Music as the Choice between Virtue and Pleasure.” See under General Studies on Music.

“What to Make of ‘the Pickled Jewess’ (la Ebrea marinata) in a Sonata by Marco Uccellini (1645)?” Italia: studi e ricerche sulla storia, la cultura e la letteratura degli ebrei d’Italia, ed. Robert Bonfil (Jerusalem: The Magnes Press of Hebrew University) 21 (2011): 42–78.

 

9. Musicology מוסיקולוגיה

“Historical Musicology and Musical Culture: Redefining Terms as a Means of Redefining Goals.” See under “Musicologia storica e cultura musicale: ridefinire i termini per ridefinire gli scopi.”

“L’insegnamento della storia della musica nelle università di Israele: problemi e prospettive,” in Sergio Miceli and Mario Sperenzi, eds., Didattica della storia della musica (Florence: Leo S. Olschki, 1987), 113–20.

“Musical Research in Israel: Its History, Resources, and Institutions,” Current Musicology 7 (1968): 120–27.

“Musicologia storica e cultura musicale: ridefinire i termini per ridefinire gli scopi,” Musica/Realtà 10 (1989): 43–52.

For an English version, see “Historical Musicology and Musical Culture: Redefining Terms as a Means of Redefining Goals,” in Joachim Braun and Uri Sharvit, eds., Studies in Socio-Musical Sciences (Ramat-Gan: Bar-Ilan University Press, 1998), 99–108.

“Musicology in Israel 1980–1990,” in coauthorship with Edwin Seroussi, Acta musicologica 63 (1991): 238–68.

“Musicology in Israel: Its Resources and Institutions,” Ariel 27 (1970): 59–66.

Musikologyah: tehumim u-megamot (מוסיקולוגיה: תחומים ומגמות  “Musicology: Areas and Aims”). Jerusalem: Bialik Institute, 1975. 240 pp.

“A Survey on the Relationship between Musicology and Performance: Hebrew University, Jerusalem, Israel,” Current Musicology 15 (1973): 26.

 

10. Israel: music, libraries ישראל: מוסיקה, ספריות

“Israel: Art music,” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 9:356–58.

“The Israel Composer’s Workshop, 1970,” Orbis musicae 1 (1971): 91–99.

“Libraries (Israel),” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians, 20 vols. (London: Macmillan, 1980), 10:819–20.

“Report from Israel,” Current Musicology 19 (1975): 23–31.

“Report from Israel: Highlights of the Year 1968–69,” Current Musicology 10 (1970): 40–44.

“Report from Israel: The Composer’s Workshop, 1969,” Current Musicology 11 (1971): 66–75.

“Report from Jerusalem: World Congress on Jewish Music,” Current Musicology 27 (1979): 20–23.

“Testimonium No. 2, 1971,” Current Musicology 15 (1973): 38–43.

Reprinted in Orbis musicae 2 (1973–74): 139–43.

“A World Première: Josef Tal’s Opera Masada 967,” Orbis musicae 5 (1975–76): 103–8.

 

11. Reviews of books ביקורות ספרים

Anthony A. Newcomb, The Madrigal at Ferrara, 1579–97, 2 vols. (Princeton: Princeton University Press, 1980): Fontes artis musicae 28 (1981): 251–52.

Avraham Soltes, Off the Willows: The Rebirth of Modern Jewish Music (New York: Bloch, 1970): Music Library Association Notes 28 (1971): 234–35.

[Bronislaw Huberman], An Orchestra is Born: The Founding of the Palestine Orchestra as Reflected in Bronislaw Huberman’s Letters, Speeches, and Articles (Tel Aviv: Yachdav, 1969): Music Library Association Notes 28 (1971): 235.

Review. Diana Matut, Dichtung und Musik im frühneuzeitlichen Aschkenas (Ms. opp. add. 4o 136 der Bodleian Library, Oxford, und Ms. hebr. oct. 219 der Stadt- und Universitätsbibliothek, Frankfurt am Main), 2 vols. (Leiden, Boston: Brill, 2011): AJS Review (The Journal of the Association of Jewish Studies) 36/1 (2012): 168–70.

Emil Vogel - Alfred Einstein, François Lesure - Claudio Sartori, Bibliografia della musica italiana vocale profana pubblicata dal 1500 al 1700, 3 vols. (Pomezia: Staderini - Minkoff, 1977): Fontes artis musicae 26 (1979): 67–69.

Fabritio Caroso, Nobiltà di dame (1600), translated and edited by Julia Sutton (music transcribed and edited by F. Marian Walker; Oxford; Clarendon Press, 1986): Early Music 14 (1986): 587–89.

Frank A. D’Accone, The Civic Muse: Music and Musicians in Siena during the Middle Ages and the Renaissance (Chicago & London: The University of Chicago Press, 1997): Renaissance Quarterly 52 (1999): 860–61.

Greek and Latin Music Theory, series under general editorship of Thomas J. Mathiesen, first three volumes (Prosdocimus de’ Beldemandi: Contrapunctus; The Berkeley Manuscript; Sextus Empiricus; Lincoln: University of Nebraska, 1984–86): Music Library Association Notes 43 (1987): 48–50.

Jerome Roche, The Madrigal (London: Hutchinson University Library, 1972): Music Library Association Notes 30 (1974): 526–28.

Karol Berger, “Musica Ficta”: Theories of Accidental Inflections in Vocal Polyphony from Marchetto da Padova to Gioseffo Zarlino (Cambridge: Cambridge University, 1987): Performance Practice Review 3 (1990): 73–77.

Warren and Ursula Kirkendale, Music and Meaning: Studies in Music History and the Neighbouring Disciplines (Florence: Leo S. Olschki, 2007): Notes, the Quarterly Journal of the Music Library Association 65 (2008): 60–62.

 

12. Translations תרגומים

Das Atlantisbuch der Musik (9th ed., Zurich: Atlantis Verlag, 1959), revised and translated into Hebrew as Toledot ha-musikah ha-eropit (תולדות המוסיקה הארופית “The History of European Music”). Ramat-Gan: Massada, 1969. 318 pp.

Ernst Krenek, “Amerikas Einfluß auf eingewanderte Komponisten” (Musica 13 [1959]: 757–61): “America’s Influence on its Émigré Composers,” Perspectives of New Music 8 (1970): 112–17.

 

13. Video lectures הרצאות וידאו

      Three lectures delivered in Moscow on May 12, 13, 14, 2014 / שלוש הרצאות שנתנו במוסקבה מאי 12, 13, 14, 2014

 

     (1) Salamone Rossi, Jewish Musician in Renaissance Mantua

            http://youtu.be/afwWhruLuvo

     plus concert of works by Rossi following the lecture: https://www.youtube.com/watch?v=Hp0tq31Q1gc

     (2) Sarra Copia Sulam, a Seventeenth-Century Jewish Poet in Search of Immortality

https://www.youtube.com/watch?v=ldkSP8KqBp8

     (3) A Jewish Female Cannibal in Two Seventeenth-Century Cantatas

https://www.youtube.com/watch?v=ybU9CDNtf6Q

 

 

PART III: LISTING BY ABSRACTS AND KEYWORDS

חלק ג: רישום לפי תקצירים ומילות מפתח

 

      1. Books ספרים

2. Critical editions הוצאות ביקורתיות

3. Articles  מאמרים

 

1. BOOKS ספרים

 

2015

Three Early Modern Hebrew Scholars on the Mysteries of Song. Leiden, Boston: Brill, 2015. viii + 396 pp.

In discoursing on music, three early modern Hebrew scholars stand out for their originality. The first is Judah Moscato, who, as chief rabbi in Mantua, preached sermons, one of them on music: there Moscato presents music as a cosmic and spiritual phenomenon. The second scholar is Leon Modena, the foremost Jewish intellectual in early seventeenth-century Venice. Modena deals with music in two responsa to questions put to him for rabbinical adjudication, one of them an examination of biblical and rabbinical sources on the legitimacy of performing art music in the synagogue. Abraham Portaleone, the third scholar, treated music in a massive disquisition on the Ancient Temple and its ritual, describing it as an art correlating with contemporary Italian music. The introduction surveys the development of Hebrew art music from the Bible through the Talmud and rabbinical writings until the early modern era. The epilogue defines the special contribution of Hebrew scholars to early modern theory.

Keywords: Judah Moscato, Leon Modena, Abraham Portaleone, Hebrew music theory, art music in rabbinical writings

2009

Sarra Copia Sulam, Jewish Poet and Intellectual in Seventeenth-Century Venice: The Works of Sarra Copia Sulam in Verse and Prose, along with Writings of her Contemporaries in her Praise, Condemnation, or Defense. Introduced, edited, and translated by Don Harrán. Chicago: The University of Chicago Press, 2009. xxxii + 598 pp.

This volume integrates Sarra Copia Sulam into a larger narrative with all the individuals and events that relate to her biography; it delineates her traits and doings through her own and others’ remarks; and, tangentially, it indicates the plight of a Jewish woman who, in early seventeenth-century Venice, uncommonly consorted with Christians and, because of her faith and sex and literary aspirations, encountered hostility not only from them but no less vehemently from Jews, of one mind with Christians in thinking she was “going too far.” If one accepts the basic principle that the book has works both by Copia and about Copia, the works themselves, almost all unknown in translation, fall into place as relevant to defining her identity. Ansaldo Cebà’s correspondence, in part 1, is a series of letters in response to Copia’s no longer extant, and what Cebà says in his inevitably throws light on much of what Copia must have said in hers, leading the present author to reconstruct her epistolario if not in detail at least in summary. Her Manifesto on the “immortality of the soul,” which Copia was accused of denying, forms part of a highly charged personal and philosophical exchange of documents in part 2. They form a drama whose “plot” can be traced from an early letter of Baldassare Bonifaccio, the accuser, to Copia’s response in a letter of her own, and then on to Bonifaccio’s stinging Discorso where he thought he would put an end to the altercation but did not and could not. Copia replied in her Manifesto, to which Bonifaccio provided a counter reply, following it, a few months later, with a malicious report (in a letter to an acquaintance), as yet unpublished, on the woman who dared to defy him. In part 3, “Notices from Parnassus,” a mixed biographical and fictitious account, Copia is defended against the false accusations of two persons who enjoyed her benevolence but turned against her while in her service and spread false rumors about her when she denounced them to the authorities. The “Notices” unfold an almost incredible story, of which a good part appears to be true. Its contents have been described by Carla Boccato as coming “closest to the events” occurring in Copia’s life “between the years 1618 and 1626.” Part 4 includes sonnets by Gabriele Zinano and Sarra’s response to one of them, along with a preface, poem, and epitaph to the play Ester (1619) by Leon Modena, the rabbi closely involved in her biography.

Keywords: Sarra Copia Sulam, Ansaldo Cebà, Baldassare Bonifaccio, Leon Modena, Jewish women in early seventeenth century

1999

Salamone Rossi, Jewish Musician in Late Renaissance Mantua. Oxford: Oxford University Press, 1999. x + 310 pp. Issued in paperback, 2003.

Salamone Rossi (c. 1570–c. 1628) occupies a unique place in Renaissance music culture as well as in music history at large: he was the earliest outstanding Jewish composer to work in the European art music tradition, producing a repertory of over three hundred compositions published and various republished in thirteen different collections. In the field of instrumental music, he established the trio as a standard textural combination for seventeenth-century chamber music and developed the trio sonata into a vehicle of virtuoso display. In his Italian vocal works, he wrote music to texts of some of the most fashionable poets of his day, among them Battista Guarini, Gabriello Chiabrera, and Ottavio Rinuccini. The mannerist poet Giovan Battista Marino particularly captured his attention. With thirty-three settings of Marino’s verses, among them the notorious Canzone de’ baci in eight strophes, Rossi stands in the vanguard of contemporary literary developments. He composed a book of duets and trios (Madrigaletti) that, like those of Claudio Monteverdi, paved the way for similar chamber works by Agostino Steffani and others from the late seventeenth and early eighteenth centuries. Last but not least, Rossi carved out his own niche in the history of sacred music by composing the first and only collection of polyphonic settings of Hebrew texts, his “Songs by Solomon,” the only work of its kind before the mid-nineteenth century. In preparing them Rossi worked hand in hand with the Venetian rabbi and scholar Leon Modena, who urged the composer to restore Hebrew song to the exalted rank it held in Biblical times. As a Jewish composer working for the Gonzaga dukes in Mantua, yet remaining faithful to his own religious community, Rossi has a biography fraught with difficult and often exciting questions of a socio-cultural order. How Rossi solved, or appears to have solved, the problem of conflicting interests—secular versus sacred, Christian versus Hebrew, Italian versus Jewish or, within the Jewish sphere, reactionary versus liberal tendencies, halakhah versus kabbalah, worldliness versus messianism—is a subject demanding inquiry not only because we want to know more about Rossi, but also because Rossi can stand as a paradigm for other Jewish figures who moved between, and accommodated to, different cultures in their own and later times. The book starts with an introduction, then moves on to a study of Rossi the man and his publications in the fields of Italian vocal music and instrumental music. It has chapters on composition, on Rossi’s music for the theater, and, to close, on his “Songs by Solomon.” The book concludes with an epilogue entitled “From Conflict to Consonance,” resolving some of the “conflicts” in the composer’s life and works.

Keywords: Salamone Rossi, his Italian vocal music, his instrumental music, his works for the theater, his “Songs by Solomon”

1989

In Defense of Music: The Case for Music as Argued by a Singer and Scholar of the Late Fifteenth Century. Lincoln & London: University of Nebraska Press, 1989. xiii + 175 pp.

   When the use of music in church services came under attack in certain French schools of the early Renaissance, one of those to rise to its defense was Jean Le Munerat, a singer and scholar at the College of Navarre in the University of Paris. Le Munerat was drawn into a debate with the humanists, who contended that music interfered with the sacred texts and should be subordinated to them in the performance of the liturgy. He used every argument he could to refute the humanists’ position and assert his own superiority as a musician. Le Munerat sets the whole question of humanism as a movement within Renaissance music into sharper profile. The book is an investigation of Le Munerat’s life and works, the role of the University of Paris in French cultural life, and the traditions of French performance, notably of sacred chants. Le Munerat’s treatises reveal the play of different tendencies in music of the French church and, more generally, in music of the Renaissance, between reformists and traditionalists and between advocates of speech and advocates of music. His writings on music reveal the tensions prevailing in the college and, by implication, the University of Paris. Le Munerat entered into a controversy that concerned, at root, the nature and purpose of music and language as separate artes. His second treatise is, to all appearances, a transcript of the words he pronounced in a live debate held in 1493. Both there and in the first treatise, Le Munerat thought it his duty to defend music against the arguments of his opponents by deploying his skills in scholastic disputation.

Keywords: Jean Le Munerat, College of Navarre, University of Paris, humanism and its claims, music with its own claims

1988

In Search of Harmony: Hebrew and Humanist Elements in Sixteenth-Century Musical Thought. Musicological Studies & Documents 42. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1988. xx + 301 pp.

The book is based on an unusual chapter in book 8 of Gioseffo Zarlino’s Sopplimenti musicali (1588). In this chapter Zarlino describes Hebrew accents as an expansion and clarification of his ideas on melopoeia, i.e., vocal composition. Zarlino does not state his sources, but they may be traced to Johannes Reuchlin and Sebastian Münster, among the foremost Christian Hebraists of their day. The book has ten chapters divided into two parts. The first part, entitled Zarlino and the Hebrews (The Hebraist View of Music), has chapter 1, Zarlino on Hebrew music; chapter 2, the sources; chapter 3, Hebrew accents; chapter 4, Hebrew poetry; and chapter 5, early theorists on Hebrew music. The second part, entitled Zarlino and the Humanists (Toward a Humanist Conception of Music), has chapter 6, music and language; chapter 7, music and expression; chapter 8, the general concepts of imitation, melopoeia, and musica poetica; chapter 9, music and rhetoric; and chapter 10, Galilei and the new humanism. The book ends with an epilogue entitled Hebrews, Humanists, and the Poetics of Music in the Renaissance, itself followed by a glossary of Hebrew terms and a bibliography of primary sources and secondary literature.

Keywords: Gioseffo Zarlino, Sopplimenti musicali, Johannes Reuchlin, Sebastian Münster, Hebrews, humanists

1986

Word-Tone Relations in Musical Thought: From Antiquity to the Seventeenth Century. Musicological Studies & Documents 40. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1986. xviii + 517 pp.

   The volume surveys writings from the ancients to the early seventeenth century on the question of word-tone relations. Its subject matter ranges from the accentual, syntactical, and affective connections between music and speech to the particular ways notes and syllables were arranged in writing and singing music. The book has twelve chapters: chapter 1, Word-Tone Relations: An Introduction; chapter 2, From Plato to the Church Fathers; chapter 3, From Guido d’Arezzo to Antonius de Leno; chapter 4, The Impact of Humanism; chapter 5, From Rutgerus to Rossetti; chapter 6, Toward a Codification of Word-Tone Relations: Lanfranco; chapter 7, The Generation of the Fifties: Coclico, Finck, Vicentino; chapter 8, Zarlino; chapter 9, Stoquerus; chapter 10, Later Theorists from Padovano to Praetorius; chapter 11, Word-Tone Relations in Later Criticism; and chapter 12, The Special Problem of Word-Tone Relations in Earlier Music: Latter-Day Solutions. There follows an appendix with the instructions of the theorists for relating words and tones (pp. 360–460) and a bibliography of primary sources and secondary literature.

Keywords: word-tone relations; accentual, syntactical, and affective connections between music and speech; the theorists on word-tone relations; their instructions for relating words and tones; the effect of humanism

1980

“Maniera” e il madrigale: una raccolta di poesie musicali del Cinquecento (with an introduction on mannerism in madrigal poetry followed by 100 madrigal texts edited in Italian and translated into English). Biblioteca dell’“Archivum Romanicum,” series 1, vol. 158. Florence: Leo S. Olschki, 1980. 123 pp.

The book opens with an introduction on maniera in the madrigal as borrowed from the maniera movement in painting and sculpture of the Renaissance, in particular, in works by Jacopo da Pontormo, Giuseppe Arcimboldi, Michelangelo Buonarroti, Francesco Mazzoli (better known as Parmigianino), and Rosso Fiorentino. It traces the difficulties in ascribing a “musical meaning” to mannerism. Mannerism in music appears to reside in the tendency of the madrigal to artificiality, eclecticism, over preoccupation with detail at the expense of the whole, and the use of metaphor in both the poetry and the music. The main section of the book is an anthology of sixteenth-century “mannerist” poetry—one hundred examples in all—set to music by Francesco Corteccia, Domenico Ferabosco, Francesco de Layolle, Cipriano de’ Rore, Vincenzo Ruffo, and Philippe Verdelot. The poetry, like the remaining parts of the book, appears in the original Italian and in translation.

Keywords: maniera; the madrigal and mannerism in music; its connections with mannerism in painting and sculpture; artificiality, over preoccupation with detail, and the use of metaphor as earmarks of maniera in the music

1975

Musikologiah: tehumim u-megamot (Musicology: Areas and Aims). Jerusalem: Bialik Institute, 1975. viii + 240 pp.

The book was written to introduce the general public to musicology upon the opening of a Department of Musicology at the Hebrew University of Jerusalem. It was, and remains, the first and only book on the subject to be written in Hebrew. The book divides into four chapters. Chapter 1 differentiates musicology from music, chapter 2 defines musicology as music research, chapter 3 surveys musicology as practiced in the past and the present, and  chapter 4 discusses the related discipline of ethnomusicology. The chapters are followed by an epilogue on the prospects of musicology in the future.

Keywords: musicology, music, music research, ethnomusicology

1969

Das Atlantisbuch der Musik (9th ed., Zurich: Atlantis Verlag, 1959), revised and translated into Hebrew as Toldot ha-musikah ha-eropit (The History of European Music). Ramat-Gan: Massada, 1969. 318 pp.

The book, a translation into Hebrew of the ninth edition of the original German, is meant as a general introduction to music history. Its chapters are music of the prehistoric and ancient periods, Western monophony, medieval polyphony, Renaissance polyphony, the Baroque basso continuo, Bach and Handel, classic opera: Gluck and Mozart, Ludwig van Beethoven, German romanticism, national schools, the path from “grand opera” to music drama, music at the end of the nineteenth century, and music in the present.

Keywords: European music, music history in the Middle Ages, music history in the Renaissance, Bach and Handel, Ludwig van Beethoven

1963

Verdelot and the Early Madrigal. Ph.D. dissertation. 2 vols. University of California, Berkeley, 1963. iv + 307 pp.; 170 pp. See “Verdelot and the Early Madrigal,” Dissertation Abstracts 24 (1964): 4,223.

The dissertation contains the following chapters: (1) Philippe Verdelot, his country of birth, iconographical testimony, employment in Venice, his Florentine period, compositions for the theater, the Sack of Rome, a manuscript in the Biblioteca Vallicelliana, Rome, Paris, Venice, Florence, Verdelot’s date of death, and contemporary praise; (2) madrigal poetry, with attention paid to the canzone, the Trecento madrigal, the Cinquecento madrigal, the canzone-madrigal, the ballata, the ballata­-madrigal, the sonnet, ottava rima, villotta, capitolo, prose, dialogues, poets, the subject matter of the early madrigal, and poetry as it relates to music; (3) poetic form and musical form, including musical recurrence within a larger form, phrase repetition, poetic rhyme, repetition as a means of structural emphasis, style/cadences/rhythm/ texture as determinants of form, and musical form considered apart from poetic form; (4) musical style, including terminology, “frottolesque” modes of writing, “chordal” style, “animated chordal” style, “imitative” style, “freely imitative” style, the madrigale cromatico, and a stylistic chronology; (5) expressive aspects of the early madrigal, focusing on expression, verbal representation, registration, melody and texture, and humor in the madrigal; (6) madrigal and chanson, with a look at Verdelot’s French chansons and their comparison with his madrigals; (7) conclusions. These seven parts are followed by four appendices: Appendix 1, printed sources (collections chiefly devoted to Verdelot plus anthologies and collections where works of Verdelot appear among those of other composers; Appendix 2, manuscript sources; Appendix 3, an alphabetical table with concordances; Appendix 4, poetic classification of Verdelot’s madrigals; and a bibliography. Volume 2 contains transcriptions of thirty madrigals by Verdelot, the texts of which are given at the beginning of the volume.

Keywords: Philippe Verdelot, Italian madrigals, French chansons, the different forms of Verdelot’s texts, the different styles of Verdelot’s music

 

 

2. CRITICAL EDITIONS הוצאות ביקורתיות

 

2014

The Laments of a Jewish Female Cannibal in Two Seventeenth-Century Cantatas for Soprano and Continuo: Lettera d’Heleazaria heb:[re]a à Tito Vespasiano, La Madre Ebrea (by Antonio Cesti). Edited by Don Harrán. Bologna: Ut Orpheus Editions, 2014. xxiii + 26 pp.

Laments were frequent in both cantatas and operas in the seventeenth century. The two emotions expressed in the lament were those that Aristotle connected with the essence of tragedy: pity (on the fate of the one who laments) and fear (lest the observer share the same fate). Fear turns to fright in two mid-seventeenth-century cantatas, in which a Jewish mother cooks her son, eats his flesh, and licks his blood in order to relieve her hunger, then bemoans her act in a lament. In the introduction examples of laments and of female cannibals in Scriptures are described, the particular female cannibal of the cantatas is identified as Mary of Eleazar in Flavius Josephus’s The Jewish War, the authors of the texts and the composers of the music are discussed, and, in conclusion, so is the relationship of the texts to the music. Aristotle reappears at the end: following his notions of pity and fear, one notes how the authors and composers not to speak of modern listeners maneuver between the contrary feelings of pathos and disgust in judging the same two cantatas.

Keywords: seventeenth-century cantata, seventeenth-century opera, Mary of Eleazar, Flavius Josephus, lament

1995–2003

Salamone Rossi: Complete Works. Corpus Mensurabilis Musicae 100. Vols. 1–12, Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1995; vols. 13a and 13b, Middleton, Wis.: American Institute of Musicology, 2003.

The first volumes of the Complete Works contain Rossi’s Italian vocal works, the next volumes his instrumental works, and the last two volumes his Hebrew “Songs by Solomon.” The edition appears in fourteen volumes, dividing into six tomes. Tome 1 has the composer’s book 1 of madrigals for five voices (1600 and four later reprints) and his book 2 of madrigals for five voices (1602 and two later reprints). Tome 2 has Rossi’s book 3 of madrigals for five voices (1603), book 4 of his madrigals for five voices (1610), and book 5 of his madrigals for five voices (1622, though extant in the continuo only). Tome 3 has the composer’s canzonette for three voices (1589), his madrigals for four voices (1614), and his madrigaletti for 2–3 voices plus continuo (1628), followed by three appendices: a monodic canzonetta in Brescia, Biblioteca Queriniana, MS L. IV. 99 (1610), the intermedio Il ratto di Proserpina (to poetry by Gabriello Chiabrera, 1608), and five madrigals from the sacred play La Maddalena by Giovanni Andreini (1617). Tome 5 contains the four books of Rossi’s instrumental works: book 1 (Sinfonie, gagliarde, etc.) for 3–5 voices (1607), book 2 (Sinfonie, gagliarde, etc.) for 3–5 voices (1608), book 3 (Sonatas, sinfonie, gagliarde, etc.) for three voices (1613), and book 4 (Sonatas, sinfonie, gagliarde, etc.) for three voices (1622). Tome 6 divides into two volumes: a general introduction to “The Songs by Solomon” and the music to these “Songs” (1623). All books open with an introduction (describing the ordering of the collection, special features, poetry, music); the title of the book, the sources, and the dedication; indices of the works (the text incipits in alphabetical order, the works by their poets, the works by their verse types—ballata, canzone, madrigal, etc., and the works by their modes; and a commentary on the poetry (with references to its sources) followed by the music. The music to Tome 6 appears in the second volume.

Keywords: madrigals, canzonette, madrigaletti, instrumental works, “Songs by Solomon”

1983

Hubert Naich: Collected Works. Corpus Mensurabilis Musicae 94. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1983. lvii + 197 pp.

 Little is known of Hubert Naich the man and even less of his repertory: it is modest in comparison with that of his more renowned contemporaries Philippe Verdelot, Jacques Arcadelt, and Adrian Willaert. Yet Naich ranks important for numbering among the composers of the early madrigal and for having directed the early madrigal through one of its most turbulent phases, the style of writing a note nere. His works exceed those of the remaining composers in the first anthology of this genre, published by Gardane in 1542. The volume in the present edition divides into the following parts: an explanation of the edition in both its music and texts; a foreword on Hubert Naich followed by his biography; the source of his collection named Exercitium seraficum: madrigali di M. Hubert Naich a quattro et a cinque voci, tutte cose nove et non più viste in stampa da persona (1540) and the dedication to the Exercitium; Naich’s works in other collections; various indices, the first of them with the works listed in alphabetical order, the second with their poetic forms (chanson, madrigal, canzone, etc.), the third with a listing of their modes; and a commentary on the texts. They are followed by a transcription of the thirty-seven works.

Keywords: Hubert Naich, Exercitium seraficum, note nere madrigals, Antonio Gardane

1978–81

The Anthologies of Black-Note Madrigals. Corpus Mensurabilis Musicae 73. 5 vols. in 6. Neuhausen-Stuttgart: Hänssler-Verlag for the American Institute of Musicology, 1978–81.

This set of volumes transmits the four basic anthologies of black-note madrigals (madrigali a note nere) by single composers as published in the 1540s and 1550s: volume 1, Il primo libro d’i madrigali … a misura di breve … quatuor vocum (1542), with its continuation into volume 2; volume 3, Libro terzo … li madrigali a quatro voce a notte negre (1549); and volume 4, Il vero terzo libro di madrigali… a note negre (1549). (Misura di breve is the same as a note nere). All volumes open with general remarks on the edition, including the scale of reduction, barring, musica ficta, text underlay, the editing of the texts, and their translations. They each have a foreword giving the title of the collection and its dedication, material on the composers (Paolo Aretino, Jachet Berchem, Domenico Maria Ferabosco, etc.), the sources used for transcribing the poetry and consulting other musical editions, a list of editions, a bibliography, indices of madrigals (in alphabetical order, by their poetic forms, and their modes), a commentary on the poetry and its settings by other composers, and close with the music. Volume 5 has works a la misura breve, thus designated, in early collections by Claudio Veggio and Girolamo Scotto (1540, 1541, 1542).

Keywords: black-note madrigals (madrigali a note nere), madrigals a misura di breve, Claudio Veggio, Girolamo Scotto

 

 

3. ARTICLESמאמרים

 

2014

“Dedication and Labelling Practices in Seventeenth-Century Instrumental Music: The Case of Marco Uccellini,” Research Chronicle of the Royal Musical Association 45 (2014): 1–25.

Marco Uccellini (161080) published seven instrumental collections, four in the 1630s and 40s and three in the 1660s. About one third of the works, ninety-two to be exact, carry various titles or labels. After preliminary information on the composer and his instrumental works, including his stays in Modena and Parma (section 1), the study considers Uccellini’s dedication practices as an exercise in morphology and typology (section 2). It then turns to opus 4 (1645): beyond having Uccellinis first examples of solo sonatas, six in all, opus 4  warrants attention for its inscriptions, in its six sonatas, to various women, e.g., a triumphant Victoria, a satisfied Luciminia, and a shining Laura. Uccellini may have drawn some of these inscriptions from literary and historical sources (section 3). Assuming that the information gleaned from the titles to Uccellinis works can serve as a measuring rod for those in othersworks, the study summarizes the questions that apply methodologically to the study of dedications in the seventeenth-century instrumental literature at large (section 4).

Keywords: Marco Uccellini, seventeenth-century Italian instrumental music, dedication practices, Modena, Parma

“A Jewish Cannibal in Two Seventeenth-Century Cantatas,” Journal of Musicology 31/4 (2014): 431–70.

Laments were frequent in both cantatas and operas in the seventeenth century. The two emotions expressed in the lament were those that Aristotle connected with the essence of tragedy: pity (on the fate of the one who laments) and fear (lest the observer share the same fate). Fear turns to fright in two mid-seventeenth-century cantatas, in which a Jewish mother cooks her son, eats his flesh, and licks his blood in order to relieve her hunger, only to bemoan her act in a lament. The present study describes examples of laments and female cannibals in Scriptures, identifies the particular female cannibal of the cantatas as Mary of Eleazer in Flavius Josephus’s The Jewish War, discusses the authors of the texts and the composers of the cantatas, and concludes with the relationship of the texts to the music. Following Aristotle’s notions of pity and fear, it concludes by noting how the authors of the cantatas and their composers maneuver between the contrary feelings of pathos and disgust. The full text of both cantatas appears in an appendix.

Keywords: cannibalism, cantata, Antonio Cesti, Flavius Josephus, lament

“The Jewish Nose in Early Modern Art and Music,” Renaissance Studies 28 (2014): 50–70.

The Jewish nose has often been an object of parody in art and literature, most notably in examples of anti-Semitic content from Fascist Germany. Early anthropologists devoted no little energy to this topic in the later nineteenth and early twentieth centuries. They distinguished the “Jewish” or “Semitic” nose, by its being “hooked,” from straight, aquiline, flat, and snub noses. A major study on the Jewish nose, referring to these early essays of largely German origin and to their usually racist arguments, is Sander L. Gilman’s “The Jewish Nose.” To date, however, there is no literature on the Jewish nose in art works of the fifteenth to seventeenth centuries. Nor is there any on the Jewish nose in relation to music for the same or any other era. The present article opens, by way of introduction, with a few words on Jews as delineated in early painting. In continuation, it discusses a typical, yet hitherto neglected graphic example of the Jewish nose as satirized in a work from the early modern era. It concludes with a review of various attempts of composers, at the time, to simulate the sonic qualities of Jewish-nasalized speech in works of music.

Keywords: early modern Italian art, early modern Italian music, Jewish nose, Jews, the parody of Jews

2013–2014

“What Does Halakhah Say about Music? Two Early Rabbinical Writings on Music by Hai ben Sherira (d. 1038),” Hebrew Union College Annual 84–85 (2013–2014) (in press).

Though rulings on music are implicit in the sources (the Bible, the Mishnah, the Talmud), Hai ben Sherira, the last of the geonim in the Babylonian academy at Pumpedita, appears to be the earliest rabbi to establish a systematic halakhic code for their practice. His two responses to questions put to him by communities in Kairouan and Gabès stand at the foundation of all later halakhic decisions. Beyond introductory biographical and bibliographical data on Hai (section 1), the study discusses the various rulings in both responses: the first, where Hai approaches music from a largely positive point of view (2), then the second, where he turns the tables, displaying a patently negative attitude toward music (3). It proceeds with a consideration of how Hai’s rulings on music, positive and negative, relate to those in earlier sources (4) and it traces the influence of these sources on the ordinances formulated by later adjudicators (Isaac Alfasi, Maimonides, the Tur, and Joseph Karo) (5). As a final question, it ponders the relevance of Hai’s code to halakhic decisions on music in our own time (6).

Keywords: Hai ben Sherira, Bible, Talmud, halakhah, Maimonides

2013

‘A New Thing in the Land’: Jacob Segre as a Poet in Salamone Rossi’s Songs by Solomon,” Revue des études juives 172/3–4 (2013): 373–405.

The composer Salamone Rossi’s Songs by Solomon (Ha-shirim asher li-Shelomoh), the first published collection of Hebrew texts set to music in the polyphonic style prevalent in European art music, and intended for use in the synagogue, end rather incongruously with a wedding ode. Till now the unnamed poet of the wedding ode was thought to be Rabbi Leon Modena, for two reasons: Modena’s involvement in the preparation of the “Songs” and the clever construction of the poem itself (a series of stanzas that have echoes at the end and develop a number of themes relating to the bride and groom and more profoundly to the immortality of the human soul). Dvora Bregman only recently revealed the identity of the poet as Jacob Segre, a figure who till now unknown in the context of the Songs by Solomon. The study treats three questions: what connections did Segre have with Modena, the spiritus mentor of the collection? What connections did he have with the composer Rossi? How did Segre’s poem shape the larger metaphorical content of the “Songs”?

Keywords: Jacob Segre, Salamone Rossi, Leon Modena, Salamone Rossi’s Ha-shirim asher li-Shelomo, music constructed with echoes

“Salamone Rossi’s ‘Songs by Solomon’ as a Song of Songs and Song of Ascents,” in Renaissance Studies in Honor of Joseph Connors, ed. Machtelt Israëls and Louis Waldman, 2 vols. (Florence: Leo S. Olschki, 2013), 2:660–67.

Salamone Rossi (c. 1570c. 1628) occupies a special place in music history as the earliest outstanding Jewish composer to work in the European art music tradition. Active at the court of Mantua from 1589 on, Rossi published thirteen collections, among them one with thirty-three Hebrew works for three to eight voices, his Ha-shirim asher li-Shelomo, or Songs by Solomon (1623), the first of their kind (he began something that did not exist in this form in Israel, to quote Rabbi Leon Modena). Surprisingly, the collection has never been considered for its relation to the Song of Songs, the title of which, in its first verse, continues by Solomon (Shir ha-shirim asher li-Shelomo), here King Solomon.  Beyond playfully naming the collection after the biblical source, did the composer, himself a Solomon, have more substantial connections in mind? Since the Song of Songs can be read as a trope for the ascent of humans to commune with their Maker, to what extent do the Songs by Solomon qualify as a song of ascents?

Keywords: Salamone Rossi, Ha-shirim asher li-Shelomo, King Solomon, Song of Songs, song of ascents

“Sarra Copia Sulam, a Seventeenth-Century Jewish Poet in Search of Immortality,” Nashim: A Journal of Jewish Women’s Studies and Gender Issues, issue no. 25 on “Women, Jews, Venetians” 25 (2013): 30–50.

Sarra Copia Sulam (d. 1641) is renowned for having written a Manifesto in which she upholds the principle of the immortality of the soul as applicable to both Christians and Jews. With this work Copia enters the annals of one of the most heated controversies of her age and, in so doing, secures a unique place for herself within Italian literature. Yet the subject of immortality seems to have occupied Copia more fundamentally: its ramifications can be traced in her ongoing quest for self-fulfillment. This and other subjects will be traced in different areas of relevance to Copia’s life and writings, starting with her relations with members of her family and her interaction with her intellectual peers, continuing with pictorial and poetic evidence of “the quest,” and concluding with a vindication of Copia’s unwavering belief in the soul’s immortality as proffered in an unexpected source: a wedding ode set to music.

Keywords: Sarra Copia Sulam, Manifesto, immortality, Salamone Rossi, wedding odes set to music

“The Levi Dynasty: Three Generations of Jewish Musicians in Sixteenth-Century Mantua,” in Giuseppe Veltri and Gianfranco Miletto, eds., Rabbi Judah Moscato and the Jewish Intellectual World of Mantua in the 16th-17th Centuries (Leiden, Boston: Brill, 2012), 161–98.

     For a short version presented at the Fifteenth World Congress for Jewish Studies, Jerusalem 2009, see the website <www.jewish-studies.org> under Divrei ha-kongress ha-hamishah ‘asar or (in English) Proceedings of the 15th World Congress.

The cognomen Levi resonates, for Jews, with widespread historical and musical associations. Its roots are in biblical Israel where it links with the Levites, who, beyond being responsible for the maintenance of the Temple, exercised musical functions as singers and instrumentalists in its services. The present study focuses on three musicians from three successive generations of “the Levi family” in sixteenth-century Mantua. They are not foreign to the literature, but, except for short references to them, nowhere has the rather fragmentary archival information on them been summarized and evaluated. The importance of these three musicians derives from their being numbered among the few Jewish ones known by name from Renaissance Italy and from their raising larger questions, not least of them the relation of the Levites, as musicians, to the extensive sermon on music by Judah Moscato, the chief rabbi of Mantua at the time. The closing remarks relate to the relevance of Moscato’s sermon to music making by the Levis and music making by Jews and non-Jews in sixteenth-century Italy. After dealing with the three Levi musicians, Abramo Levi, Daniel dall’Arpa, and Abramino dall’Arpa, the study turns to the relation between the Levis and Moscato’s sermon on music. An appendix follows with a report of an inquiry into Abramino dall’Arpa’s inclination toward Christianity.

Keywords: Abramo Levi, Daniel dall’Arpa, Abramino dall’Arpa, Judah Moscato, Mantua

Review. Diana Matut, Dichtung und Musik im frühneuzeitlichen Aschkenas (Ms. opp. add. 4o 136 der Bodleian Library, Oxford, und Ms. hebr. oct. 219 der Stadt- und Universitätsbibliothek, Frankfurt am Main), 2 vols. (Leiden, Boston: Brill, 2011): AJS Review (The Journal of the Association of Jewish Studies) 36/1 (2012): 168–70.

2011

“An Early Modern Hebrew Poem on Music in its Beginnings and at the End of Time,” Journal of the American Musicological Society 64/1 (2011): 3–50.

One of the mainstays of the Journal of the American Musicological Society is the history of music. But its readers are unlikely to envision a history told from a biblical and rabbinical point of view. Such an account is encapsulated in a Hebrew sonnet written by the learned Paduan scholar and rabbi Samuel Archivolti (d. 1611) and included in a treatise of his on poetic forms (1602). The poem is introduced there, in a chapter on Hebrew metrical schemes, with a lengthy inscription summarizing its themes and referring to questions of prosody. Using Hebrew sources, Archivolti details an unconventional history, in the poem itself, beginning with the sounds of the planets and continuing on earth—after divine inspiration—with the invention of music by Jubal, and, after the Flood, its reinvention by Pythagoras. Archivolti signals the major role played by David and his kinnor (lyre) in the Temple, then augurs a future history of music, no less fictitious, in the time of the Messiah when David’s seven-string kinnor will expand to eight strings and in the world to come when it will expand to ten. Beyond discussing the poem for its singularity, the study identifies its contents for their Hebrew and comparable non-Hebrew sources and traces its origins to the one source that, in a surprising bibliographical turn of events, seems to have prompted Archivolti to write it in the first place. The concluding section turns on the broader implications of the sonnet.

Keywords: Samuel Archivolti, Jubal, Pythagoras, David, kinnor (lyre)

“Another Look at the Curious Fifteenth-Century Hebrew-Worded Motet ‘Cados cados,The Musical Quarterly 94 (2011): 481–517.

In 1946/47 Eric Werner shook the world of Jewish music studies with the seeming discovery, in a fifteenth-century manuscript of French chansons and of various Italian and German works, of a motet for three voices sung to a number of Hebrew words, most notably kadosh (holy) and Adonai (Lord). Higinio Anglés had already signaled this motet in his own writings. Reporting on the manuscript in which it occurred, the Seville Chansonnier, Anglés said, in 1929, that “the text seems to be Hebrew. Perhaps we have here a unique example of a song of Hispanic Jews in the musical style characteristic of the fifteenth century and on a Hebrew text.” In 1941, in a study on “music in the court of the Catholic kings,” Anglés described the piece as “a remnant, unique of its kind, of three-part music of Spanish Jews.” Werner went to town on Anglés’s remarks, tying the piece to the Marranos, otherwise known as conversos, viz., Jews forced to convert to Christianity yet retaining their Judaism under cover. “I venture the theory,” Werner wrote, “that this is a piece by a marranic composer, who wrote it for the secret meetings of the ‘New Christians’ during the Holy Holidays,” namely, Rosh Hashanah and Yom Kippur, “virtually the only time when the Marranos dared congregate.” Werner added that the top voice reproduced “the ancient Ashkenazic tune of the preamble of the Kedusha” as sung on the same holidays. Though some of the vocabulary could easily  be identified as Hebrew, the rest was cryptic—it struck Werner as “a semi-code of Marrano Jews, to camouflage Hebrew liturgical texts before the dreaded Inquisition.” Werner’s remarks leave a number of questions unanswered. Where was the piece written, in Spain or in Italy? Were the text and its composition the work of one or more marrano Jews? Were they intended for their secret prayer services? How much of the abstruse vocabulary can be decoded as Hebrew and how much as some other language? How much of the music is Jewish in its melodies? Should the work have been composed by Christians, did they proceed in earnest portrayal of the Jews? Or was the work a travesty of the Hebrew language and its ritual? The study scrutinizes “Cados cados,” the name of the piece, from various perspectives, though principally its source, the text, and the music. As it turns out, the piece was not composed by Marranos; rather it was composed in late fifteenth-century Italy. Its “secrets” have still to be decoded.

Keywords: Cados cados, Eric Werner, Higinio Anglés, Marranos, conversos

“David’s Lyre, Kabbalah, and the Power of Music,” in Linda Phyllis Austern, Kari Boyd McBride, and David L. Orvis, eds., Psalms in the Early Modern World (Aldershot, Hampshire: Ashgate Publishing Company, 2011), 257–95.

The lyre relates to psalms as the instrument on which the arch-psalmist David if not literally, at least metaphorically accompanied himself in their execution. References to his lyre are ubiquitous in early and later music theory and literature at large. As a biblical counterpart to the mythological examples of string playing by Apollo and Orpheus, the lyra davidica exemplifies the power of music over the auditor, in the case of David, most notably by ridding moody Saul of “the evil spirit” (1 Samuel 16:23). But where does the power come from? From the music played on the instrument? Or from the association of its sounds with external forces, be they emotive, intellective, or astrological? These were the questions raised by Angelo Berardi toward the end of the seventeenth century in his treatise Documenti armonici (1687). To answer them, Berardi counterpoised a practical explanation with a mystical one. For the practical explanation, he perceived the effect of David’s lyre as residing in the sounds of its strings; for the mystical one, he perceived its effect as connecting with various emanations in theosophical Kabbalah, on which he expanded at length after Pico della Mirandola. Berardi, influenced by Athanasius Kircher, takes a firm stand in favor of the first explanation, but his coming to grips with both of them points to the underlying tensions between concrete and speculative modes of thought in Baroque music theory on the threshold of a more professionally oriented reformulation. Presuming that the force of music derived from its own constituents, contemporary theorists became increasingly concerned with craftsmanship, providing detailed instructions for composition and performance. “David’s lyre” thus serves as a bridge between different ideologies in Baroque music theory in an era of transition.

Keywords: David, psalms, lyre, Angelo Berardi, Athanasius Kircher 

“Higgayon be-khinnor” (Sounds for Contemplation on a Lyre), Sermon 1 in Judah ben Joseph Moscato, Sefer nefutzot Yehudah (The Book of the Dispersed of Judah), Hebrew text (Venice 1589) and an annotated English translation in Judah Moscato, Sermons: Volume One, ed. Giuseppe Veltri and Gianfranco Miletto in conjunction with Giacomo Corazzol, Regina Grundmann, Don Harrán (Sermon 1), Yonatan Meroz, Brian Ogren, and Adam Shear (Leiden, Boston: Brill, 2011), 63–123 (English), 11–25 (Hebrew).

The Hebrew title for Judah Moscato’s sermon is higgayon be-khinnor. Higgayon has a double meaning: “sounds” and “contemplation.” Thus the title to the sermon translates as “sounds for contemplation on a lyre.” “Sounds” and “contemplation” would imply Moscato’s intention of signaling the practice of music versus its cogitation. Yet Moscato intended otherwise: except for sketching out the beginnings of music theory, mainly to show that the Hebrews and not the Greeks were the inventors of the science of music, Moscato was concerned with music as pondered for its essence. “The kinnor of [the prophet] Elisha,” Moscato wrote, “is the kinnor of David in respect to its spiritual value.” In treating a passage from Ezekiel in which the music of the angels is compared to “the voice of the Almighty,” he noted that the more he speaks about the passage for its “spiritual value,” the more he remembers it. After Plato, he distinguishes form from matter. The “rational soul” considers both, but form, or substance, is on a higher level. As the basic argument for the sermon, Moscato chose the midrash in the talmudic tractate Berakhot (3b–4a) about a lyre hanging over David’s bed. When midnight came, David rose and studied Torah until the morning. A North Wind blew upon his lyre “and it would play of itself,” for at midnight David was in the proper spiritual frame to penetrate Torah for its secrets. The midrash drew its content from David’s psalms. One of them reads: My mouth will speak words of wisdom and in my contemplation I will achieve understanding. I will lend my ear to the examples [of the wise] and play on my lyre for [understanding] the riddle (Psalms 49:4–5); another reads: I will remember my playing at night when I speak with my heart and my spirit searches [for meaning] (Psalms 77:7). David’s lyre played of itself when God’s spirit blew upon its strings. Its song inspired David to deliberate Torah in order to reach the understanding needed to play his own song. Conceiving David as “arranged and ordered in ratios of music,” Moscato writes that the North Wind “would blow on his [David’s] soul,” strengthening it “to emit its intervals with extra-special pleasantness so that the lips of David might deliver praises and songs and words of Torah according to the noble holy spirit upon him.” The midrash cites the verse Awake, my honor, awake, ‘nevel’ and ‘kinnor’; I will awaken the dawn (Psalms 57:9). In saying “Awake, my honor,” David, according to Moscato, was saying “Awake, my soul,” which, as a lyre, is “prepared to receive the efflux of the divine spirit, empowering [him] to awaken the dawn in a voice of hymns and praises and Torah study.” The lyre is tuned to a higher instrument and “by moving a string on one of them, the string complementing it, on the second instrument, awakens to its sound.” When David closed Psalms 150 with the verse Let the whole spirit praise the Lord, Hallelujah!, his intention was to “indicate the awakening of the spirit from the harmonies of music to [rise to] a superior mental level” for offering abundant praises. The North Wind moving the strings of his lyre is “the spiritual wind hovering over the brain to awaken the intellective power.” By studying Torah David strengthened his mind “in its capacity to sail forth upon lofty speculations” and conceive the music of Torah “in rational thoughts.” Like David, so those who emulate him choose the path of righteousness in order “to emit sounds of music” by “contemplation on an upright path.” Thus they learn to play on a “spiritual kinnor.”

Keywords: Judah Moscato, David, Psalms, kinnor, Torah

‘Kehi kinnor’ by Samuel Archivolti (d. 1611): A Wedding Ode with Hidden Messages,” AJS Review (The Journal of the Association for Jewish Studies) 35/2 (2011): 253–91.

“Kehi kinnor” was written toward the end of the sixteenth century by the learned rabbi Samuel Archivolti, resident in Padua, as a “piyyut for a groom and a bride.” At first glance, it reads as a simple, straightforward poem for a wedding celebration. But its verses disguise hidden meanings testifying not only to the author’s depth of thought but also to the level of intelligence of the persons for whom the poem was intended. Undeniable evidence of the poet’s semantic intentions lies in the commentary the author wrote to its verses in the original autograph. Given the complexity of the content, it is all the more surprising that the same piyyut was printed over and again in seventeenth- and eighteenth-century Italian prayer books with their different rituals (particularly Ashkenazic and benei Roma, or Italian) as an almost exclusive example of a wedding ode. Its special status can be determined from its comparison with wedding odes of Archivolti’s contemporaries, among them Moses Zacuto and Leon Modena. “Kehi kinnor” appears to have been sung at weddings in Italy until the middle of the twentieth century if not beyond. A study of its different melodies, from separate geographical locations, reveals proximity in their underlying tonal structure, prompting a consideration of the question: to what extent is it possible to reconstruct the melody or melodies to which the piyyut was sung in the poet’s day? The question has serious methodological implications for the study of oral traditions. In a final section an attempt is made to appraise the singularity of the ode for its thematics.

Keywords: “Kehi kinnor,” Samuel Archivolti, Moses Zacuto, Leon Modena, wedding piyyutim

“What to Make of ‘the Pickled Jewess’ (la Ebrea marinata) in a Sonata by Marco Uccellini (1645)?” Italia: studi e ricerche sulla storia, la cultura e la letteratura degli ebrei d’Italia, ed. Robert Bonfil (Jerusalem: The Magnes Press of Hebrew University) 21 (2011): 42–78.

Of the many sonatas by the early seventeenth-century composer Marco Uccellini, the one entitled “la Ebrea marinata”—a marinated, or pickled, Jewess—awakens interest and demands an explanation. The study has the following parts: words of introduction on “labels” in Renaissance and Baroque music; Marco Uccellini, the man and his oeuvre; dedications (or “labels”) in his works; the definition of marinare in early Italian lexicons with an eye to their resonance in later ones, in particular the question: does “la Ebrea marinata” mean “the pickled Jewess?”; the hermeneutic implications of these later lexicons for a larger body of writings extending into the nineteenth century; the connection of “the pickled Jewess” with the Wandering Jew, here Jewess; the possibility that marinata may be an orthographical or a typographical corruption; the music of the so-named sonata; and the question whether the sonata as composed can be related to writings of the music theorists, in particular, Musurgia universalis by Athanasius Kircher, with its description of a stylus phantasticus. The study closes with a description of the broader questions behind “the search for meaning” as extrapolated from the work under discussion and applied to Baroque music at large.

Keywords: Marco Uccellini, “la Ebrea marinata,” marinare in early Italian lexicons, marinare in later Italian lexicons, the relation between the sonata and writings of the music theorists

2010

“In Search of the ‘Song of Zion’: Abraham Portaleone on Music in the Ancient Temple,” European Journal of Jewish Studies 4/2 (2010): 215–39.

Abraham Portaleone’s massive disquisition on the Ancient Temple (Sefer shiltei ha-gibborim, 1612) stands alone among Hebrew writings of the early seventeenth century. Of its ninety chapters, ten along with comments in various appendices present the author’s views on the so-called “Song of Zion” (Psalms 137:3), i.e., music sung and played by the Levites for worship in the Temple. Portaleone takes off from the premise that the components of this song, thought to have gradually been forgotten by the Hebrews in their wanderings after 70 CE, were, from earliest times, imitated and preserved by Christians in their art music. He thus described this song after the example, however historically incongruous, of late sixteenth-century Italian polyphony. But he also spoke of the cantillation of Scriptures in connection with Temple services, even though cantillation—as we know it—evolved mainly in the medieval synagogue. Realizing the contingency of his remarks, Portaleone predicted that both polyphony and cantillation will be eclipsed in future times by a return to the original “Song” in its “intrinsic perfection.” Examining Portaleone’s treatise along with writings of his contemporaries, it is possible to unravel some of the difficulties in defining music as practiced or thought to have been practiced in the First and Second Temples.

Keywords: Abraham Portaleone, “Song of Zion,” Ancient Temple, cantillation, art music

2009

Liner notes for five works of Salamone Rossi on the compact disc Passion and Lament: Choral Masterworks of the 17th Century (Rossi, Carissimi, Biber). The Bach Sinfonia (Washington, D.C.) conducted by Daniel Abraham. The notes appeared under the label “Dorian” in October 2009. Pages 4–5, 14–17.

“A Tale as Yet Untold: Salamone Rossi in Venice, 1622,” Sixteenth Century Journal 40 (2009): 1,091–1,107.

This study is an attempt to fill one of the major gaps in Salamone Rossi’s biography: the immediate circumstances surrounding the publication of his only collection of Hebrew songs. It situates Rossi in Venice in 1622, a year that marked the turning point in the collection’s ontogeny. The major protagonists, in Rossi’s stay in Venice, are the composer, the poet Sarra Copia Sulam, and the rabbi Leon Modena. They are treated individually as they appear to have been around 1622 and as they relate to the emergence of Rossi’s collection of The Songs by Solomon. Rossi met with the two, he discussed the problems in preparing the “Songs” for publication with Modena, he probably rehearsed and performed his “Songs” in Copia’s home. Both Modena and Copia influenced the emergence of the collection, which, ever since its publication in 1623, forms the cornerstone of Hebrew art music in the synagogue. The encounters between Rossi, Modena, and Sulam shed light not only on Rossi’s circle of friends but also on the evolution of his “Songs.” Toward the end of the study there is mention of a wedding ode, the last item in the collection of the “Songs”: it relates both to Copia and to Modena.

Keywords: Salamone Rossi, Leon Modena, Sarra Copia Sulam, the “Songs by Solomon,” the evolution of the “Songs”

2008

‘Adonai con voi’ (1569), a Simple Popular Song with a Complicated Semantic about (what seems to be) Circumcision,” in Maria Diemling and Giuseppe Veltri, eds., The Jewish Body: Corporeality, Society, and Identity in the Renaissance and Early Modern Period (Leiden: Brill, 2008), 427–63.

The study concerns a modest Italian popular song, specifically a villotta, one of various lighter types of music in sixteenth- and early seventeenth-century Italy. At first blush “Adonai con voi,” to quote the opening words, appears innocuous. But, looking closer, one is struck by its “odd” vocabulary, which, when probed, turns out to be so provocative as to raise epistemological questions about poetry as a vehicle for transmitting ideas and attitudes. What was the author trying to say and why? Whom was he addressing? How did he conceive his remarks and how vicariously are we to conceive them: in earnest? in jest? The verses under investigation elude a facile explanation: they intimate more than they disclose, illustrating in their opaqueness the referential power of language. The more meaning one extracts from a poem the more interesting it becomes. Yet the assets of multiplicity are usually countered by the liabilities of uncertainty. In its poetry and music, “Adonai con voi” exemplifies an ebraica, or “song about Jews.” Few ebraiche have been preserved: ten, perhaps eleven, date from the last decades of the fifteenth to early seventeenth centuries and may be attributed to at least eight different composers, some of them major figures in Renaissance music (Giovanni Domenico da Nola, Orlando di Lasso, Andrea Banchieri, and Orazio Vecchi). They were written for three or more voices as carnival songs (canti carnascialeschi) and canzone villanesche alias villotte or villanelle: one main one, treated in the study, is the ebraica by Ghirardo da Panico. Despite their generic diversity, these songs constitute, one and all, a single species, the ebraica, within the larger complex of musica popolaresca. The ebraica forms a counterpart to other ethnic or regional types, among them the moresca, the mantovana, and the veneziana. Its subject matter ranges from Jews at prayer to Jews as converts, moneylenders, (female) prostitutes, tradeswomen, mohalim (circumcisers), and butchers. The three major ebraiche treated in the study are “Adonai con voi” by Ghirardo da Panico (1569; after Filippo Azzaiolo’s third book of villottas for four voices), the seemingly Hebrew piece at the end of Adriano Banchieri’s madrigal comedy La barca di Venetia per Padova (1605), and Orazio Vecchi’s “Tich tach toch” at the end of his madrigal comedy Le veglie di Siena (1604).

Keywords: “Adonai con voi,” ebraica, Ghirardo da Panico, Andrea Banchieri, Orazio Vecchi

“‘Barucaba’ as an Emblem for Jewishness in Early Italian Art Music,” The Jewish Quarterly Review 98 (2008): 328–54.

In 1569 the Bolognese composer Ghirardo da Panico published a work with various Hebrew expressions, among them barucaba. He designated the work an ebraica, or song about Jews, in distinction to other ethnic or regional types in sixteenth-century Italian music (the moresca, the mantovana, or the veneziana). The study traces the peregrinations of barucaba in da Panico’s and two others’ ebraiche from sixteenth- and early seventeenth-century Italy as a typological label for Jewishness. Further Hebrew or Hebrew-sounding vocables also function as similar labels in these so-called ebraiche, as they remain in a small number of examples from the time. Adonai is one of them: in both its normative pronunciation and its various distortions as adanai, badanai, badonai, bandonai, and even caiadonai, it was evocatively employed by various composers. But while Adonai occurred in Christian motets, as in Nicolas Gombert’s “Adonai Domine Jesu Christe,” barucaba could only make sense in a Jewish context. The discussion proceeds from introductory comments on barucaba in Hebrew language and liturgy to a consideration of its incidence in the three ebraiche in question and, to close, of its relevance as a label for Jewishness.

Keywords: barucaba, Ghirardo da Panico, ebraiche, barucaba as a label for Jewishness, barucaba in relation to circumcision

“Between Exclusion and Inclusion: Jews as Portrayed in Italian Music from the Late Fifteenth to the Early Seventeenth Centuries,” in David N. Myers, Massimo Ciavolella, Peter H. Reill, and Geoffrey Symcox, eds., Acculturation and its Discontents: The Italian Jewish Experience between Exclusion and Inclusion (Toronto: University of Toronto Press, 2008), 72–98.

The study deals with alterity as treated from a novel perspective: the Jews as portrayed in Italian vocal works of the outgoing fifteenth to the first years of the seventeenth century. The Jews are defined not only as liable to exclusion but also, more supplely, as poised in their attitudes and activities between exclusion and inclusion. In early modern Italy the Jews operated within the perimeters of their rejection or acceptance by the ruling majority. Of the repertory of works on which the present investigation is based ten, perhaps eleven, are relevant. They date from the last decades of the fifteenth century until 1605 and are ascribed to eight different composers, some of them major figures in Renaissance music: Giovanni Domenico da Nola, Orlando di Lasso, Andrea Banchieri, and Orazio Vecchi. Though written for three or more voices as carnival songs, canzone villanesche, and mascherate, the works are best characterized as illustrating a single species, the ebraica, or song about Jews. They range, in their subject matter, from Jews at prayer to Jews as converts, moneylenders, female prostitutes, tradeswomen, mohalim (circumcisers), and butchers. The study establishes, as a frame of discussion, the dialectic of setting and removing boundaries. Its operations are observed in examples where Jews are portrayed as either outsiders or insiders. But these operations are complicated, in real life, by the vacillation of their practitioners: Christians who see Jews as alien, yet integrate them into their activities by utilizing their services; or, contrarily, Jews who see Christians as alien, yet imitate their arts or adopt their customs. To instantiate the vacillation, the study concludes by raising the question whether, in the examples discussed, the portrayal of the Jews according to the perhaps overly rigid dialectic of exclusion and inclusion can be pragmatically sustained. The last section of the study would appear to nullify the previous ones, but in effect it underlines the semantic polyvalence of the examples as perceived in different frames of reference: behavioral, literary, and musical. The subject is too variable in its components to spawn a set of homogeneous conclusions; nor can the exclusionist and inclusionist propositions for its investigation be easily confirmed or confuted. Though existent on maps, boundaries collapse under the weight of human interaction; in the concourse of daily events they are often removed or displaced or circumvented. The examples show Jews and Christians in various situations of confrontation, some of them authentic, others imaginary. Where reality ends and fantasy begins is itself a liminal question raised toward the close.

Keywords: alterity, Jews as portrayed in Italian vocal works (late fifteenth to early seventeenth centuries), Jews poised between exclusion and inclusion, ebraica, Jews and Christians considered as alien

“Madonna Bellina, ‘Astounding’ Jewish Musician in Mid-Sixteenth-Century Venice,” Renaissance Studies 22 (2008): 16–40.

Jewish female musicians were a rarity in the sixteenth century, let alone later times. All the more interest attaches to the description of Madonna Bellina in an ardent “love letter” that the renowned Venetian playwright and satirist Andrea Calmo wrote to her, in Venetian, around 1550 as a Jewess who “astounded her listeners” (meraveiar i auditori) by her singing and playing. As the only known document about her, the letter deserves closer investigation to establish as much as one can of her person (age, appearance, character) and musical talents; to gauge the attitude of its author toward singing or playing Jewesses and, more generally, toward Judaism; and to probe the question whether Madonna Bellina was real or a figment of the author’s imagination. The study concludes with an appendix where Calmo’s letter to Madonna Bellina is transcribed in the original and translated.

Keywords: Madonna Bellina, Andrea Calmo, singing or playing Jewesses, the description of mirabilia in music

“Notes on a Jewish Musical Renaissance,” Daedalus: Journal of the American Academy of Arts and Sciences 137 (2008): 96–100.

The title of this report is best framed as a question: did the Jews have a musical ‘renascence’ in the Renaissance? No answer is possible without asking other questions: what is meant by Renaissance? How valid is the term as a chronological or conceptual marker in present-day humanist scholarship? How does it apply to music? Is it relevant to Jewish scholarship: was there in fact a “Jewish Renaissance”? Does it include music composed by Jews? Even more fundamentally, what is “Jewish music” and how does it differ, if at all, from “music composed by Jews”?

Keywords: musical Renaissance, does musical Renaissance include music composed by Jews, what is Jewish music?, how does it differ from music composed by Jews?

Review. Warren and Ursula Kirkendale, Music and Meaning: Studies in Music History and the Neighbouring Disciplines (Florence: Leo S. Olschki, 2007): Notes, the Quarterly Journal of the Music Library Association 65 (2008): 60–62.

Entry. “Rosa Levi,” entry in Italian Women Writers (electronic database, The University of Chicago, 2008; 1,565 words): www.lib.uchicago.edu/efts/IWW/BIOS/A0448.html

Of Rosa Levi only two works are known: a sonnet written at the behest of the blind poet and playwright Luigi Groto for an anthology of verses compiled by him to celebrate the defeat of the Turks by the Holy League in the Battle of Lepanto, 1571; and a distich in response to a six-line poem by Groto. Levi’s sonnet was sufficiently distinctive to earn it a place among the works of “the most distinctive illustrious female poets of all times” in Luisa Bergalli’s anthology (1726) and a reference in the bibliography of Italian women’s works compiled by Pietro Leopoldo Ferri (1842). A few biographical details on Levi as a young woman can be assembled from the early secondary literature, from an oration by Groto, and from Levi’s poems along with Groto’s, as follows: (1) in the early secondary literature Levi is said to be a Jewess born in Venice; (2) from the extended oration that Groto delivered on the occasion of her baptism on 19 June 1565 we learn that, at the time, she was a young girl, standing “at the dawn of her tender youth,” and that one could not help but be struck by her “beauty” and the grace “of her movements, gestures, speech, steps, and actions”; (3) after having decided to convert, she hid her intentions from her family, continuing to reside at home—in the Ghetto—and pray as a Jew, but identifying with Christianity, yet unable to bear the deception any longer, she “left wealth, family, home, father, mother, brothers, sisters” (probably in September 1564), slipping out at midnight to make her way to the house of the “rector” (rettore), who headed a Casa dei Catecumeni where prospective converts were lodged until properly instructed in Christian doctrine for their baptism—her baptism was celebrated, nine months later, in Adria (about thirty miles from Venice) in the church of Santa Maria Assunta della Tomba (19 June 1565); (4) in her sonnet written six years after her baptism, Levi speaks as a Christian: “ God gave victory, / Against invincible, bellicose Thrace [Turkey], / To the true worshippers of His faith [Christianity]”; lines 9–11), dedicating the sonnet to Groto and asking him in its verses to desist from praising her in his poetry, rather should he apply himself to subjects worthier than a “rose.” The years that followed Levi’s baptism are shrouded in obscurity. The entry is followed by a list of editions of Rosa Levi’s works (five in all) and a bibliography on her, including literature on the conversion of Jews.

2007

“The Subject of Decision-Making in Music as the Choice between Virtue and Pleasure,” Acta musicologica 79 (2007): 107–43.

Substantial literature on decision-making, or the logic of making choices, can be found for philosophy, behavioral psychology, information theory, economics, not to speak of one of its most currently engaging mathematical manifestations, game theory. Music, too, is governed by decision-making, as are literature and the arts, though strangely there is little bibliography on the topic. Decision-making applies to music in two ways: as process and subject. Process means the set of operations whereby a composer makes choices when confronted by alternatives: why this pitch over another? Why this duration? Why this instrumentation? Subject means decision-making as, literally, the subject, or theme, of specific compositions. It is with subject rather than process that the present study is concerned. Section 1 turns on literary sources for decision-making as involving a choice between good and bad, usually represented by Virtue and Pleasure. It lays the background for section 2, namely, decision-making as exemplified in two key musical works with Virtue and Pleasure as their protagonists: Handel’s oratorio The Choice of Hercules (HWV 69) and Bach’s cantata “Laßt uns sorgen,” entitled Herkules auf dem Scheidewege (BWV 213). In section 3 the discussion builds on these two works to raise some larger questions: decision-making is a “big” topic and so are the ramifications of its juxtaposition of Virtue and Pleasure, including the definition of their sexuality and its bearing on composition. There remains the problem of reconciling “two key musical works” with the rather grandiose formulation, in the title, “decision-making in music.”

Keywords: decision-making, decision-making in music, literary sources for decision-making, two key musical works with Virtue and Pleasure as their protagonists, the ramifications of decision-making for the juxtaposition of Virtue and Pleasure

2006

Nomina numina: Final Thoughts of Rabbi Leon Modena on the Essence of Sacred Music,” Italia: studi e ricerche sulla storia, la cultura e la letteratura degli ebrei d’Italia, ed. Robert Bonfil (Jerusalem: The Magnes Press of Hebrew University) 17 (2006): 7–63.

The study concerns the final and incomplete responsum (composed around 1645) of Rabbi Leon Modena, among the few religious authorities in his time to have been familiar with art music and preoccupied with its integration into the established synagogue ritual. Modena’s final responsum is of interest in raising the question whether it is permitted in polyphonic song to repeat the word keter and the name or names of God. Contemporary literature exists on the overuse of keter and the names of God in synagogue music. Its writers were either adamant in their refusal to tolerate these slips or they overlooked them. The responsum forms part of a broader, heated discussion of the pros and cons of allowing or prohibiting keter or the names of God in writings of various rabbis and hazzanim (cantors) from the 1640s. It recalls an earlier responsum of Modena’s issued in 1605—some forty years earlier—in response to the question whether it is right to sing art music in the synagogue. The study addresses three queries: what is special, in this final responsum, about Modena’s treatment of the topic? To what extent do his ideas find resonance in musical practice? What does Modena say in this final responsum about the essence of music in relation to worship?

Keywords: Rabbi Leon Modena; his final, incomplete responsum; its relevance to music; its relation to an earlier responsum from 1605; how does this final responsum reveal the essence of music in relation to worship?

2004

“As Framed, So Perceived: Salamone Rossi ebreo, Late Renaissance Musician,” in David B. Ruderman and Giuseppe Veltri, eds., Cultural Intermediaries: Jewish Intellectuals in Early Modern Italy (Philadelphia: University of Pennsylvania, 2004), 178–215.

The study features two components: a subject, “Salamone Rossi,” and a perspective, “as framed.” Salamone Rossi warrants consideration for being the first known Jewish composer of art music to have left his imprint on music history in both its Jewish and its European dimensions. He was preceded by a handful of other, rather obscure Jewish composers, among them the thirteenth-century Mahieu le Juif and the sixteenth-century loan banker and part-time musician David Sacerdote. Some of them converted to Christianity, others left behind works so incomplete that not a single one of them can be reconstructed in its entirety—Sacerdote’s eighteen madrigals were written for six voices, yet of the six only one voice is extant. Our perceptions of Rossi are functions, ontologically, of the different ways persons, events, and ideas aggregate into composites. These composites serve as frames, or contexts, for collocating and interpreting data. Information theory has enlightened us on the different ways knowledge is collected and processed. Explanations are delimited by contexts. Within each context Rossi, for example, can be judged for how he viewed himself in relation to others or, from the opposite end, for how he was viewed by others in relation to themselves. The double perspective engenders an active intersubjective dialogue on at least two planes: between Rossi and “others,” between both of them and ourselves. It coordinates homologically with the double perspective for viewing the connections between Judaism and Christianity. The study treats Rossi first as a Jew among Jews and then as a Jew among Gentiles.

Keywords: Salamone Rossi, composers who converted, composers who remained Jews, the difference between framing persons and perceiving them

“From Mantua to Vienna: A New Approach to the Origins of the Dance Suite,” Journal of the Royal Musical Association 129 (2004): 181–219.

This study is about Vienna as it relates to Mantua and to the origins of the dance suite in the early seventeenth century. In assuming that the dance suite as it evolved in Mantua found a principal center of diffusion in Vienna, it attempts to define the number and order of its movements by considering a new body of evidence from within the music. Until now the connections between Mantua and Vienna have not been explored in the literature, nor have relevant examples been studied for the modalities of their performance as opposed to the conventions of their inscription. The study is concerned with the dance suite under Emperor Ferdinand II (1619–37) when Vienna asserted its political and cultural hegemony. The order of discussion is as follows: Vienna as a hub of Italian musical activity in the seventeenth century with emphasis on instrumentalists from Mantua (section 1), dances as they appear in collections of the composers Salamone Rossi (Mantua) and Giovanni Battista Buonamente (Vienna) (2), the question whether unattached dances form larger aggregates (3), and a summary discussion of Mantuan dances and dance suites as they relate to seventeenth-century Vienna (4).

Keywords: dances and dance suites in seventeenth-century Mantua, dances and dance suites in seventeenth-century Vienna, the influence of Mantuan dances on the dance literature in Vienna, Salamone Rossi, Giovanni Battista Buonamente                            

“Marriage and Music as Metaphor: The Wedding Odes of Leon Modena and Salamone Rossi,” Musica judaica 17 (5764/2003–4): 1–31.

Little has been written about Rabbi Leon Modena’s wedding odes or about marriage and its reverberation in the Hebrew “Songs” by Salamone Rossi. The topic, in its literary and musical dimensions, is worthy of investigation for its immediate relevance to ideas on matrimony in the Jewish tradition. The protagonists are introduced: Modena for his connections with Rossi, for his knowledge of music, and for his conviction that art music, as cultivated by Rossi, demonstrated the recent attainments of the Jewish people—emerging from their musical inactivity in the Middle Ages the Jewish people gained, in the later sixteenth century, the skills and erudition once possessed in biblical times. Modena conceived the music of the ancient Temple as a glorious practice incumbent on contemporary Jews to recuperate by will and labor. His collaboration with Rossi and his maintenance of a music academy in Venice are practical steps taken in the implementation of this enterprise. The study considers epithalamia by Modena, among them one example alluding in its imagery, rather unexpectedly, to Rossi’s Hebrew collection of the “Songs by Solomon” (1623). It continues with a particularly striking wedding ode in the collection itself, its last item, no. 33. To close, Rossi’s “Songs” are reviewed as a tropological construction based on marriage as its supporting narrative.

Keywords: Leon Modena, Salamone Rossi, Modena’s wedding odes, a wedding ode with music by Rossi, Rossi’s “Songs by Solomon” conceived as a wedding ode

“Review Essay: In Search of the Italian Sephardi Tradition,” Musica judaica 17 (5764/2003–4): 165–95.

Of the numerous Jewish oral traditions, those practiced in Italy have been relatively neglected in research and recordings. All the more reason to rejoice at the appearance of a CD entitled Singing Dew, more specifically: Talelei zimra: ha-masoret ha-musikalit shel yehudei Firenze ve-Livorno (Singing Dew: The Florence-Leghorn Jewish Musical Tradition). The study reviews the origins of the words “singing dew” and investigates the origins of the various traditions of synagogue song: the Italiani, the Italian Sephardi, the Ashkenazic, and “Apam.” It focuses, though, on the Italian Sephardi tradition. Of the Sephardim, two groups can be signaled: those who came directly to Italy after their expulsion from Spain in 1492 or Portugal in 1497 and those whose arrival on the peninsula was mediated by longer or shorter stays in Turkey, the Balkan Countries, and Asia Minor. The oral tradition of the spagnoli enjoyed a notable efflorescence in eighteenth- and nineteenth-century Florence and Leghorn, two localities chosen for the contents of the recording Singing Dew. The study reviews the Jewish presence in Florence from the mid-fifteenth century and the presence in Leghorn from 1593. The synagogue and thriving Jewish community in Leghorn were in a position to influence and shape developments: they not only perpetuated the Spanish oral tradition, but also provided a model for its imitation and reinforcement in other Sephardic communities. The study then considers the booklet to the recording, featuring music representative of the Florentine-Livornese repertory (four examples) and its texts (some drawn from the Book of Psalms, others from the Song of Songs). It concludes with a review of the eclecticism of the Florentine-Livornese repertory.

Keywords: Italian Sephardi tradition, the musical and textual components of the Florentine-Livornese repertory, the texts, their connection with the Book of Psalms, their connection with the Song of Songs

“The Seventeenth-Century Barabano, a Study in Affinities,” in Colleen Reardon and Susan Parisi, eds., Music Observed: Studies in Memory of William C. Holmes (Warren, Mich.: Harmonie Park Press, 2004), 163–93.

The title raises two questions: what is a barabano? What is meant by affinities? The barabano leads in various directions in its name, form, content, and diffusion. Though barabano lies at the center of the discussion, its edges have the blur of its affinities. The exposition starts with the term barabano (section 1), then proceeds to its illustration in examples by a specific composer (2). It moves on to a consideration of the generic, formal, and thematic resemblance of the barabano to other types (partita, padovana, villanella) or to individual works, among them a broadly disseminated seventeenth-century dance tune (3) and a well-known national anthem (4). In the widest circle it engages with the ontological problem of conceptualizing the resemblance for its modalities (5).

Keywords: barabano; the illustration of the barabano in works by Giuseppe Colombi (1635–94); the relation of the barabano to the partita, the padovana, and the villanella; the “Ballo di Mantova”; the Israeli national anthem Hatikva

2003

“Salamone Rossi, the Mystery Man of Jewish Art Music Composers,” Notes from Zamir 2 (Spring 2003): 5–7.

Why the “mystery man”? Because Rossi’s life and works read as a halting account of certainties and obscurities. Large gray areas of the unknown surround and shadow the fragmentary information on Rossi contained in court records and the archives of the Mantuan Jewish community. The information in the present report is reviewed as a series of conclusive and inconclusive propositions. The uncertainties concern the time and place of Rossi’s birth, the years of his service in the Mantuan court, the possibility that Rossi was active in the Mantuan Jewish theater and in the non-Jewish theater, his directorship of possibly two different ensembles, his services for the Mantuan Jewish community, and the number of his musical works. The largest question concerns the circumstances for the formation of a fully-formed Jewish musician winning the favor of the court rulers as both an instrumentalist and a composer and, building on this favor, produced a repertory of over three hundred compositions printed in a total of thirteen collections.

Keywords: Salamone Rossi, the meaning of “mystery man,” Rossi’s connections with the theater, his directorship of two musical ensembles

“Was Rabbi Leon Modena a Composer?” in David Malkiel, ed., “The Lion Shall Roar”: Leon Modena and his World (Jerusalem: Magnes Press, Hebrew University, 2003), 195–248.

Though the study poses a simple question, for which one would expect a simple answer, the evidence is shrouded in uncertainties. The study begins by establishing Leon Modena’s connections with music, of which there are at least eight pieces of evidence. It then considers cantors, of whom Leon Modena was one in Venice, and the extent to which they engaged in composition, and moves on to four arguments for or against Modena’s having been a composer. Modena construed the term musikah as “art music,” employing it as a qualifier now for its composition, now for its performance. That he may have been a composer is bolstered by two pieces of adjunct, though indirect evidence. The first piece of evidence concerns Modena’s brother-in-law Moses Simha, of whom Modena wrote that “he knew how to play, sing, and dance”: Simha clearly performed musikah, yet he did not compose it. The second is Modena’s having edited and proofread, at the composer Salamone Rossi’s behest, the Rossi’s Songs by Solomon (1623): only someone well-schooled in counterpoint as a practical, i.e., compositional art could have undertaken the task and carried it off with such aplomb—the print is remarkably free of textual and musical blunders. The third piece of evidence is the connection between maestri di cappella—a task Modena fulfilled in Venice around 1628 in his accademia di musica—and composition: almost all maestri di cappella, as we know them from the sixteenth and seventeenth centuries, functioned as composers. The fourth piece of evidence concerns MS Birnbaum 101, in the Klau Library at Hebrew Union College in Cincinnati: it appears to have been the source for the music performed by Modena’s accademia.

Keywords: Leon Modena, his connections with music, evidence for or against Modena’s having been a composer, the significance of these findings

2002

“The Hebrew Exemplum as a Force of Renewal in Eighteenth-Century Musical Thought: The Case of Benedetto Marcello and his Hebrew Psalms,” in Andreas Giger and Thomas J. Mathiesen, eds., Music in the Mirror: Reflections on the History of Music Theory and Literature for the Twenty-First Century (Lincoln: University of Nebraska Press, 2002), 143–94.

The study concentrates on the Estro poetico-armonico by Benedetto Marcello, a collection published in eight parts in 1724–26. The Estro poetico-armonico comprises the first fifty psalms as paraphrased in Italian verse by Girolamo Ascanio Giustiniani. Marcello drew from antique sources for the material and motivation of this collection. Not only does the Estro poetico-armonico include an expanded disquisition on Hebrew and Greek music in its prefaces, probably written by Marcello, but in some of its works it features quotations of Hebrew melodies and, as a token gesture, Greek ones. Marcello’s interest in musica hebraica determines the content of the study and explains Marcello’s historical concerns. The study considers such topics as ancient music as Marcello’s model for the Estro poetico-armonico; the imitation of Hebrew song; the term “paraphrase”; the rules behind the composition of the Estro poetico-armonico; the historical considerations subtending its composition; its relation to his other works, among them his oratorios Il trionfo della poesia e della musica (1733), Giuditta (1710), and Gioas (1726); the relation between the Estro poetico-armonico and Giovanni Martini’s Storia della musica; and the importance of the collection as a historical and socio-cultural document.

Keywords: Benedetto Marcello, Estro poetico-armonico, Hebrew music, Giovanni Martini, Il trionfo della poesia e della musica

“Salamone Rossi as a Composer of ‘Hebrew’ Music,” in Eliyahu Schleifer and Edwin Seroussi, eds., Studies in Honour of Israel Adler (Yuval: Studies of the Jewish Music Research Centre, vol. 7; Jerusalem: The Hebrew University Magnes Press, 2002), 171–200.

The study raises two preliminary questions: why Salamone Rossi? Why the quotation marks around the word “Hebrew”? Published in 1623, Rossi’s collection of Hebrew “Songs,” viz., “The Songs by Solomon,” marks a milestone in the history of sacred music as the first and, until the nineteenth century, the only collection of religious works by a Jewish art music composer. The works were written for various combinations of three to eight voices and intended for use “on all sacred occasions.” Rossi is described in the commentary to the collection as the first full-fledged Jewish composer since the time of King David. He was distinguished for being the only known composer of Hebrew sacred part music, in Italy, from the time of the First Temple to the mid-seventeenth century. The quotation marks around the word “Hebrew,” in the title, lead to the brink of an immense epistemological quandary: what is Hebrew in general and in relation to music? The study searches for the qualities that make Rossi’s collection of “Songs” inherently Hebrew.

Keywords: Salamone Rossi; what is Hebrew in Rossi’s collection of “Songs by Solomon”? What is Italian in the same collection? How does “Hebrew” relate to music?

2001

“Guido Casoni (d. 1642) on Love as Music: A Theme ‘for All Ages and Studies,Renaissance Quarterly 54 (2001): 883–913.

In an essay on La magia d’amore, Guido Casoni (d. 1642) demonstrated how music, along with other arts and sciences, is generated by love. On the surface, the essay strikes one as a hodgepodge of fact and fantasy in which the credibility of the data is vitiated by their often whimsical interpretation. Yet there is more to music than historically or logically verifiable acts or events. Casoni’s musical hermeneutics reflects conceptual tendencies inherent in his own times, yet derivative from a long tradition of commentary on musical mirabilia. The present study is an attempt to contextualize these tendencies. It follows through the equation of love with music as a parable, of a plainly Neoplatonist stamp, for the relevance of music to all forms of scholarly discourse. The first section of the study treats Guido Casoni and his treatises. The second turns to the effect of love on music. The third describes the various kinds of love mentioned by the author: sacred love, secular love, and philosophical love. The fourth poses the question: what does music mean for Casoni? The fifth poses a second question: what is the meaning behind the meaning?

Keywords: Guido Casoni, music generated by love, mirabilia and their effect on music, the meaning of music for Casoni, what is the meaning behind the meaning?

“Jewish Music (Western Art Music: Up to Eighteenth Century, V.2.ii),” in Stanley Sadie, ed., The New Revised Grove Dictionary of Music and Musicians, 2nd ed., 29 vols. (London: Macmillan, 2001), 13:91–92.

1999

“Domenico Galli e gli eroici esordi della musica per violoncello solo non accompagnato,” Rivista italiana di musicologia 34 (1999): 231–307.

The name Domenico Galli is relatively unknown. Yet Galli demands attention for at least two reasons. One is that he appears to be the first composer of chamber sonatas, or better suites, for unaccompanied solo cello, some thirty years before Johann Sebastian Bach’s six suites composed in Cöthen. Another is the reference in the title to this article to “heroic.” How so? In the cello that Galli built for Duke Francesco II d’Este he inscribed a “hero” (eroe) on whom he expands at length in the dedication to the collection. The study opens with introductory observations on Galli and his diverse occupations at the court. It then considers instrumental music at Modena, where Galli was active in the later seventeenth century and also his activity in neighboring Bologna. It turns to the unusual dedication to the collection and its political and mythological connections and, further, treats the content of the collection from a structural and stylistic point of view in connection with works for solo violoncello of Galli’s contemporaries. The study closes with a confrontation of Galli’s works with those of other composers, in particular Corelli and Bach.

Keywords: Domenico Galli, suites for unaccompanied cello, Duke Francesco II d’Este, Johann Sebastian Bach, Modena, Bologna

“Jews and Music,” in Paul F. Grendler, ed., Encyclopedia of the Renaissance, 6 vols. (New York: Charles Scribner’s Sons in association with the Renaissance Society of America, 1999), 3:342–44.

“Praising Music via Poetry: The Poetic Encomium,” in Piotr Poźniak, ed., Affetti musicologici: Book of Essays in Honour of Zygmunt Marian Szweykowski on his 70th Birthday (Kraków: Katedra Historii i Teorii Muzyki, Uniwersytetu Jagiellónskiego / Musica Iagellonica, 1999), 57–65.

The study treats the difference between the musical encomium (see the author’s “The Musical Encomium: Its Origins, Components, and Implications,” printed in Revista de musicología 16 [1993]: 7–17) and the poetic encomium after the example of Joachim du Bellay’s Deffence et illustration de la langue française (1549). Du Bellay’s ideas were voiced by others before and after him, among them Thomas Sebillet, Jacques Peletier, and Pierre de Ronsard. All of them were interested in promoting French and for this they resorted to the same arguments used by the music theorists to glorify music. The study treats the poetic encomium on a historical level in its references to the great poets of old, among them the gods of Greek and Roman mythology, the Delphic oracles, sibyls, Old Testament figures (Moses, David, Solomon, Jeremiah), Greek poets (Homer, Hesiod, Pindar), and Latin poets (Virgil, Ovid, Horace). It then considers how poets are described, on a behavioral/emotive level, as endowed with special powers to influence men and nature, moving on to how poets, on a cosmological level, employ the key word “harmony,” as did the musicians, to define the elements of poetry as they work in combination. From the “harmony” of poetry it is a small step to the “harmony” of the cosmos. Different varieties of the poetic encomium are mentioned: the encomium as hymnal, as melic, and as mythic.

Keywords: Poetic encomium, musical encomium, poets as endowed with special powers, the harmony of poetry, the harmony of the cosmos

Review. Frank A. D’Accone, The Civic Muse: Music and Musicians in Siena during the Middle Ages and the Renaissance (Chicago & London: The University of Chicago Press, 1997): Renaissance Quarterly 52 (1999): 860–61.

1998

‘Dum recordaremur Sion’: Music in the Life and Thought of the Venetian Rabbi Leon Modena (1571–1648),” Association for Jewish Studies 23 (1998): 17–61.

Music occupied a central place in the thought of Rabbi Leon Modena, perhaps the most remarkable figure of his generation in early seventeenth-century Venice. Modena’s authority as a spokesman for his people rests on his vast learning, amassed from a multitude of ancient, modern, Jewish, and Christian sources. The rabbi put his knowledge to use in a series of over forty writings, comprising encyclopedic disquisitions on Hebrew language and grammar, lexicography, Jewish rites and customs, kabbalah, alchemy, and gambling, to which one might add various plays, prefaces, rabbinic authorizations, translations, editions, at least four hundred poems, a highly personal autobiography, and numerous rabbinical responsa. Two of these responsa concern music. In the present study Modena’s connections with  music are treated as reflecting basic currents in his thought, among them the notion of a hiatus between the ancient Temple, where the arts and sciences flourished, and the culturally impoverished modern era. Art music among the Jews served Modena as an example to demonstrate the recent attainments of the Jewish people, emerging from the shadows of their artistic mediocrity—his words—during the early years of their dispersion to regain, in the later sixteenth century, the skills and erudition they possessed in biblical times. In these later times the Jews, without any music of their own, were forced to create a new music after concepts, yet without precedents. The only model available was that of Italian art music. Modena unwittingly led his readers to believe that in following this model they were resuscitating ancient practice. The study treats, in order, music as part of the duties that Modena performed in the synagogue; references to music in his writings, in particular his poetry; music as the subject of two of his rabbinical responsa; the leading role that Modena played in shaping the first and, until modern times, most important collection of polyphonic works by a Jewish composer, Salamone Rossi’s “Songs by Solomon”; and Modena as the director of a music academy around 1628 in Venice. To these one might add other achievements known by hindsight: writing poetry intended for musical performance; editing music, teaching it, performing it as a singer and possibly an instrumentalist; rehearsing and conducting musicians; and possibly composing music for one or more voice parts.

Keywords: Leon Modena, his responsa on music, the beginnings of art music among the Jewish people in the late sixteenth and early seventeenth centuries, the leading role played by Modena in shaping the first collection of polyphonic works by a Jewish composer (Salamone Rossi’s “Songs by Solomon”)

“New Variations on O rosa bella, Now with a Jewish Ricercare,” Studi musicali 27 (1998): 241–86.

For a shorter version in French, see “Nouvelles variations sur O rosa bella, cette fois avec un ricercare juif,” in Philippe Vendrix, ed., Johannes Ockeghem: Actes du XLe Colloque international d’études humanistes (Tours, 1997) (Paris: Éditions Klincksieck, 1998), 365–79.

O rosa bella by John Dunstable or more probably John Bedyngham is, for students of early Renaissance music, a household word. This study is an attempt to determine the identity of the person behind O rosa bella. My terms of reference are based on Nino Pirrotta’s seminal study “Ricercare e variazioni su O rosa bella” (1972). There Pirrotta described the author of the poetry as Leonardo Giustinian and noted the discrepancy between the outwardly ballata form of the poetry and its non-ballata musical treatment. The poem ends with a striking word: iudea (Jewess). This author’s thesis is that the person behind the poem was a Venetian Jewess courted by Leonardo Giustinian and named Rosa. The study treats the topic after Pirrotta in seven variations: was Leonardo Giustinian the poet of O rosa bella? What did Giustinian mean by iudea? What did he mean by rosa? Was Giustinian referring to a woman named Rosa? Was Rosa a Jewess? Who was Rosa? What does the music tell us about Giustinian and Rosa? The study ends with a search for the real Rosa, in which she is sought less as a person than as a concept. Behind Rosa the Jewess, can one discern rosa the “rose”?

Keywords: O rosa bella, John Dunstable, John Bedyngham, Nino Pirrotta, Leonardo Giustinian

1997

     “The Fixed and the Changeable in the Problematic of Stylistic Definition,” in Axel Beer, Kristina

     Pfarr, and Wolfgang Ruf, eds., Festschrift für Christoph-Hellmut Mahling zum 65. Geburtstag, 2 vols. (Mainzer Studien zur Musikwissenschaft 37; Tutzing: Hans Schneider, 1997), 2:489–500.

The study addresses two works in Salamone Rossi’s music repertory. The first work is Sinfonia no. 21 in the composer’s second book of instrumental works (1608). The second is Partirò da te (MS Brescia, Biblioteca Queriniana, L.IV.99, p. 20). The manuscript in which the second work appears includes a large number of vocal works by twenty-four composers. Most of these works have their secular text replaced with a sacred one, thus becoming madrigaletti spirituali. Of the original two or three part books, only the canto is extant, leaving us with a collection of contrafacts or travestimenti musicali, prepared, to all appearances, as vocal monodies with instrumental accompaniment. This second example is easily identifiable as the aforementioned Sinfonia, though now supplied with a text and reworked as a single voice with a supposed continuo accompaniment. The changes the composer made in converting an instrumental work into a vocal work are the overall problem under consideration. One may conclude that a single work is susceptible to two different stylistic characterizations and generic classifications: polyphonic instrumental music of the later Renaissance and early Baroque, soloist monody of the later 1590s. The study investigates how one work can be two and yet remain as one in its content. In describing a single work belonging to two styles, what are the constants and variables of the separate styles? How can the one work be distinguished from the other?

Keywords: Salamone Rossi, Rossi’s Sinfonia no. 21, Rossi’s Partirò da te, the changes the composer made in converting an instrumental work into a vocal one                                                                                                                                                                                                                                                                    

“How to ‘Lay’ the ‘Lay’: New Thoughts on Text Underlay,” Musica disciplina 51 (1997): 231–62.

Text underlay has been treated in the writings of Edward E. Lowinsky, Gilbert Reaney, Leeman Perkins, Margaret Bent, Frank Tirro, Warwick Edwards, and the present writer. The present study focuses on a single question, the contrast between underlay and “overlay” and the broader implications of this contrast for an understanding of text underlay procedure. The question bears on the various kinds of text-music relationships in early European art music. A review of these relationships leads to a more cohesive view of text underlay, in its historical development, than seems possible from the often fractured musical and theoretical material at hand. The discussion moves from the terms underlay/overlay to their would-be appearance in the writings of two key sixteenth-century “underlay” theorists, Giovanni Maria Lanfranco and Gioseffo Zarlino. It concludes with the larger ideas appearing to subtend the argumentation of these theorists and with the conclusions to be drawn from them.

Keywords: text underlay, different kinds of text-music relationships in early European art music, Giovanni Maria Lanfranco, Gioseffo Zarlino                                                                                                                                                                                                                                                                                                                                               

“Psalms as Songs: The ‘Psalms of David’ in Salamone Rossi’s ‘Songs of Solomon,” Eleonora Harendarska, Irena Poniatowska, and Cezary Nelkowski, eds., Musica antiqua Europae orientalis (Bydgoszcz 1994), vol. 10, part 1 (Bydgoszcz: Filharmonia Pomorska im. Ignacego Paderewskiego, 1997), 47–55.

Reprinted in Muzykalia XIII / Judaica 4 (electronic journal), ed. Michal Bristiger, Antoni Buchner, Halina Goldberg, and Michal Klubinski, May 2012, 1–10.

The present study deals with the notion of psalms as songs in the Western musical tradition, with particular reference to Salamone Rossi’s largely psalmodic collection, his “Songs by Solomon.” It rests on the general thesis that in any typology of sacred poetry one must admit two primordial, though dichotomous forms of expression, hymnody and threnody, the one joyful in content, the other plaintive. The concern in this study is principally with hymnody, which, as a term, is often used interchangeably with psalmody. A survey of Western sacred music demonstrates the persistence of hymnody alias psalmody as a means of continuity and, at the same time, of renewal. The function of psalms, in later composition, is as a link with tradition and, at the same time, a catalyst for renewal within tradition, eloquently illustrated by Rossi’s collection of “Songs.” The study examines the different (psalmodic) meanings of these “songs” as implied by their texts and confirmed in the section of commentary preceding the printed volume. Overlooking the prosodic differences between psalms, prayers, and piyyutim, the writer discusses the common thematic matter behind the texts of the various items indicative of “psalmody.” “Psalms” are not only to be sung, but also, as was the practice in the Ancient Temple, to be accompanied by instruments. Quite different is the situation that followed the destruction of the Temple, where we learn, after Psalms 137, that, in the pain of expulsion, the Jews hung their lyres on willows. This leads to a differentiation between psalms as “songs of praise” and “other” kinds of music, for example, threnody. The implication is that Jews might perform “other” songs, semi-sacred or secular, to entertain their captors, but not the music that belonged to the ancient Temple ritual. Art music and its mixed vocal and instrumental ensembles thus disappeared from the prayer services of the synagogue. What remained was their bare skeleton in the melodic formulas for intoning prayers or portions of Scripture monophonically.

Keywords: Psalms conceived as songs, Salamone Rossi, his collection of “Songs by Solomon,” psalmody, hymnody                                                                                                                                                                                                        

“Toward a Rhetorical Code of Early Music Performance,” Journal of Musicology 15 (1997): 19–42.

Reprinted in Arta: The Recorder Education Journal no. 7 (2001): 32–47.

Performance, as the complement of composition, was governed by the same intention to control tuning, dynamics, tempo, the relationship between different mensural signs, phrase articulation, and the license to ornament or to extemporize. As in composition, so in performance an attempt was made, by the music theorists, to define a rational procedure for the performer to approach his task more knowingly. The theorists’ remarks on performance were more sporadic, more fragmentary; they tended to approach performance through composition. Thus answers to the questions of musica ficta, word-tone correspondences, mensural relationships, and so on, were provided from within the music, as if performance were governed by the legalities of composition. Other questions, largely neglected, were tempo, dynamics, articulation, and tone quality. The main contention in this study is that the theorists and, vicariously, the musicians to whom they addressed their instructions took their cue from ancient rhetorical writings. By and large, the music theorists strove to turn the unknowing cantor into a critical musicus, as first described by Boethius. Compositional theory was thus the road to performance, remaining as a road well into the sixteenth century. Since the music was itself riddled with uncertainties, it was left to the performer to remove them, to the best of his ability, by applying basic musico-rhetorical rules, though modifying them where necessary when guided by personal insights and judgments. The study outlines the rules formulated by the ancient rhetoricians and, on the strength of the rhetorical tradition shaping composition until at least the seventeenth century, if not beyond, it propounds their relevance to early music performance. The order of presentation is, first, additional remarks on the thesis; second, supporting arguments; third, directives on performance as culled from ancient rhetorical writings; fourth, alternative approaches to the interpretation of these writings; fifth, and last, concluding remarks for summarizing and appraising the findings.

Keywords: Performance, composition, the relation between performance and rhetorical directives, music theory based on ancient rhetorical writings

1996

“Doubly Tainted, Doubly Talented: The Jewish Poet Sara Copio (d. 1641) as a Heroic Singer,” in Irene Alm, Alyson McLamore, and Colleen Reardon, eds., Musica franca: Essays in Honor of Frank A. D’Accone (Stuyvesant, N.Y.: Pendragon Press, 1996), 367–422.

Like other female poets of the sixteenth and seventeenth centuries, Sara Copio—elsewhere written as Sarra Copia Sulam—dabbled in music. In this respect her story runs parallel to that of the Christian poets Gaspara Stampa, Veronica Franco, and Isabella Andreini. Yet it differs from theirs in Copio’s being a Jew, in her time the most outstanding one of her gender. In her activities she exemplifies the integration of Jewish woman into Venetian cultural life in a period where their prospects were severely delimited. Doubly tainted for being ebrea and female, Copio succeeded, against all odds, in proving herself as both a poet and a singer. Though considered in the recent literature for her poetry, her connections with music have still to be explored. The present study is an attempt to fill in the biographical gap, if not wholly, at least in part, by treating Copio as a singer of epic poetry. It begins, by way of introduction, with information on Copio the person and her musical abilities; the relevance of these abilities to the topic of heroic song; a reconstruction of one of the works she might have sung; and poetry, music, and heroic song as connected with the Hebrew tradition.

Keywords: Sara Copio; Copio’s biography; Copio’s musical abilities; heroic song along with poetry and music; heroic song connected with the Hebrew tradition

“Research into Music of the Renaissance: New Perspectives, New Objectives,” Israel Studies in Musicology 6 (1996): 81–98.

In treating the music of the Renaissance this study emphasizes the notion of “research” in which the historian is engaged for recapturing the past, itself so elusive that the historian is forced to sift and resift his evidence. To “research” the music of the past the historian confronts the problem of drawing the cultural and chronological boundaries of the period to which the music relates. But what of the “perspectives” and “objectives” of music research? The scholar perceives as much of the past as is projected on his scholarly horizon. Perspectives are a function of objectives: music history tends to be viewed from the vantage point chosen by the viewer. One important objective is to make the most of music’s contextual associations and this with one end in mind: understanding the past. But the means for understanding the past have changed, as has the notion of what is meant by understanding. The historian has at his disposal a vast array of new findings, in music research, and new theories, in the humanities and social sciences, for “reading” the past in its indigenous contexts. These new findings and new theories alter and enlarge the frame of reference whereby single events are judged in their musical and extra musical ramifications. They create a new situation in which interpretation rests not on certainties, but on probabilities. The Renaissance, like any other period, operates as an extended network of diachronic and synchronic connections between individuals and the ideas and institutions shaping their works. This study details, first, the older premises of Renaissance music historiography; second, by a process of deconstruction, it describes the insufficiency of these older premises as methodological guidelines; third, by way of assembling the pieces through reconstruction, it suggests different ways of dealing with the music, in its knotty constitution, from less conventional perspectives; and, last, it remarks on the objectives to be extrapolated from these perspectives.

Keywords: perspectives, objectives, certainties, probabilities, methodology

1995

“En inversant le processus historique: la ‘Renaissance’ de la musique instrumentale au Moyen Âge,” in Jean-Michel Vaccaro, ed., Le concert des voix et des instruments à la Renaissance (Paris: Éditions du Centre National de la Recherche Scientifique, 1995), 33–38.

The study is an attempt to overturn the course of musical events in order to conceive their reinterpretation. If instrumental music enjoyed a “renascence” in the Middle Ages, what musical sources should be chosen to establish historical verity? Though the beginnings of instrumental music are shaded in secrecy, one may assume that instrumental music was, theoretically and practically, as spread in the Middle Ages as it was in the Renaissance and, further, that the phenomenon of instrumental music was considerably more extended before the fifteenth century than revealed in the sources. In this writing an attempt is made to validize these assumptions.

Keywords: vocal music, instrumental music, the beginnings of instrumental music, instrumental music as widespread in the Middle Ages as it was in the Renaissance

“Investigation through Interrogation: The Case of Female Poets and Feminist Poetry in the Sixteenth-Century Madrigal,” Recercare 7 (1995): 5–46.

Where recent Renaissance gender studies in music have been concerned with female performers and composers, the present one focuses on female poets, in particular those who contributed to the madrigal. As a working thesis it assumes a unique relationship extending from female poetry to the music written to it. It provides the context for defining the relationship as a socio-cultural construct, basing the exposition on a number of questions. The first question, by way of introduction, is: who are the sixteenth-century female poets and which works of theirs were set to music and by whom? The second concerns the works themselves: to what extent do they reflect their authors’ sex? Here attention deflects to matters of style, structure, and subject matter: do the works allow one to differentiate female from male modes of expression? The third question, or rather series of questions, relates to the music: what contacts did the female poets have with male musicians? What attitudes toward music did they reveal in their rhymes and letters? What reasons led male composers to choose their works? Did the poetry or the circumstances of its authorship engender a particular kind of setting? How much of the poetry may have been transmitted in oral performance? The fourth question goes beyond music to inquire into the position of female poets in Renaissance society at large: their roles in everyday life and the literary circles in which they moved, recited, or sang their poetry. How were they regarded by their contemporaries? How did they integrate into a male dominated literary culture? The fifth and last question concerns the extent to which the cares and considerations of female poets correspond to those of the female composers. Can one designate a basic psychic or behavioral mechanism behind female creative activity, deriving from gender distinctions in sixteenth-century society and transcending the boundaries between individual artes to engage female poets and composers in a common enterprise?

Keywords: gender studies in music in the Renaissance, female poets of madrigals, to what extent did their poetry reflect their sex?, the contacts between female poets and male composers, what position did the female poets enjoy in Renaissance society?

“The Joseph Story as Told by Orlando di Lasso,” in Ignace Bossuyt, Eugeen Schreurs, and Annelies Wouters, eds., Orlandus Lassus and his Time (Yearbook of the Alamire Foundation 1; Peer, Belgium: Alamire Foundation, 1995), 249–69.

Reprinted in Sacred and Liturgical Renaissance Music, ed. Andrew Kirkman (Aldershot, Hampshire: Ashgate Publishing Company, 2012), 375–95.

This paper focuses on the Joseph story as told in two works by Orlando di Lasso. One of the two is in Latin (Dixit Joseph undecim fratribus, 1564), the other is in German (Joseph verkauffet ist, part 5 of Lasso’s twelve-part Die Gnad kombt oben her, 1583). Both works seem to have been composed in Munich when Lasso served at the court of Albrecht V and Wilhelm V. To the Latin motet one should add a third, derivative work, namely, a parody Mass, bearing its name. In the Mass, however, it was not the Joseph story that interested Lasso, but rather the process of modeling the music on preexistent material, hence the decision to omit the Mass from the present discussion. Two works would seem to be relatively insignificant when judged by the standard of the composer’s enormous repertory. Yet significance here is not measured by numbers alone. The Joseph theme had considerable resonance in sixteenth-century literature; and it is against the background of this resonance that the two works of Lasso are judged. The discussion is on four levels, each broader in its dimensions. First, the text and music: what is special about them? Second, what other composers dealt with the Joseph story and how do Lasso’s works compare with theirs? Third, the story as it appears in Germany in sixteenth-century sacred plays. Fourth, and last, the Joseph story in earlier and later literature and music. Joseph was obviously not the only Biblical figure to interest Lasso. Other figures were Abel, Abraham, David, Moses, and Daniel, treated in a small and seemingly insignificant body of works. Lasso was not drawn to them as historical figures. Rather, he saw them as prefigurations of Christ. Joseph, too, stands allegorically for the Messiah; he is both “victim and savior.”

Keywords: Orlando di Lasso, the biblical Joseph, Lasso’s Dixit Joseph undecim fratribus (1564), Lasso’s Joseph verkauffet ist (part 5 of his twelve-part Die Gnad kombt oben her, 1583), the court of Albrecht V and Wilhelm V

 “Madama Europa, Jewish Singer in Late Renaissance Mantua,” in Thomas J. Mathiesen and Benito V. Rivera, eds., Festa musicologica: Essays in Honor of George J. Buelow (Stuyvesant, N.Y.: Pendragon Press, 1995), 197–231.

This study concerns Madama Europa as regards her mention in contemporary records, her name, her achievements as a singer, and her immediate family. Madama Europa is outshone by the achievements of her brother, Salamone Rossi. While the latter has been widely treated in the literature, Madama Europa appears to have been neglected, probably from lack of documentation. On the basis of limited factual and circumstantial evidence, the study lifts some of the shadows surrounding Europa’s activity. It acknowledges the few documents to mention her, including her mention in the Mantuan Jewish archives and her appearance on two salary rolls of the Mantuan court. It then goes on to inquire into the appellation Europa, thought to have derived from the intriguing name she assumed in playing the part of Europa in the intermedio “The Rape of Europa” (1608). Assuming Madama Europa did play this part, what kind of singer was she? (Information about her appearance can be had from Federico Follino’s account of the intermedio.) Another topic of concern is what we know of Madama Europa’s family (her father, her brother Salamone, her brother Menachem, her husband, her children). To what extent can Madama Europa be acknowledged as the first outstanding Jewish singer of art music?

Keywords: Madama Europa, Salamone Rossi, Madama Europa’s family, “The Rape of Europa,” the appellation Europa

1994

“Jewish Dramatists and Musicians in the Renaissance: Separate Activities, Common Aspirations,” in Siegfried Gmeinwieser, David Hiley, and Jörg Riedlbauer, eds., Musicologia humana: Studies in Honour of Warren and Ursula Kirkendale (Florence: Leo S. Olschki, 1994), 291–304.

Reprinted in Ahuva Belkin, ed., Leone de’ Sommi and the Performing Arts (Tel Aviv: Tel Aviv University Press, 1997), 27–47.

The subject of this study is two Jewish “artists”: Leone de’ Sommi, the dramatist, and Salamone Rossi, the composer. At first glance de’ Sommi and Rossi appear to have little in common, but that is mistaken: both of them were Jews, residing in Mantua in the later Renaissance; both were employed on various occasions by the Gonzaga dukes to provide courtly entertainments; both achieved sufficient distinction to be exempted from wearing the yellow badge; and both worked in and for the Jewish theatrical company active in Mantua from the mid-sixteenth century on. Rossi was known to have written and conducted music for the Mantuan Jewish theater. The dramas performed included intermedi for which composers, among them Rossi, provided music. De’ Sommi’s plays are also known to have included intermedi, among them Amor e Psiche. He wrote about these intermedi that “they are essential to comedies, both in order to provide a refreshing change for the minds of the theater-goers and in order to allow the author … to utilize the pause to give greater amplitude to his story.” De’ Sommi’s affinity to music was not confined to the theater, as is clear from his non-theatrical poetry, particularly his set of five poems dedicated to the memory of the comic actress Vincenza Armani. In these poems, de’ Sommi sings Vincenza’s praises in language rife with musical imagery or, in his words, “in the lofty concord of speech with its pleasant harmony.” The study raises various questions, among them: since de’ Sommi and Rossi chose to make a name for themselves in a Christian world, how did their outward strivings influence their works? To what extent were de’ Sommi and Rossi accepted by their patrons? How did their connections with the court affect their standing within the Jewish community? Other questions are the role of the theater as an intermediary between the court and the Jewish community; the impact of the established theater on de’ Sommi’s and Rossi’s works; the definition of “innovation” in de’ Sommi’s and Rossi’s Hebrew works; and how did de’ Sommi and Rossi incorporate their Hebrew innovations into older traditions of Hebrew literature and music?

Keywords: Leone de’ Sommi, Salamone Rossi, Jewish theater in Mantua, de’ Sommi and Rossi as innovators

1993

“Allegro Porto, an Early Jewish Composer on the Verge of Christianity,” Italia: studi e ricerche sulla storia, la cultura e la letteratura degli ebrei d’Italia, ed. Robert Bonfil (Jerusalem: The Magnes Press of Hebrew University) 10 (1993): 19–57.

Italian Jews of the sixteenth and seventeenth centuries were confronted by two rival ideologies, the Jewish and the Christian. Theological differences carried over into everyday life where Jews were removed from Christians socially and economically, if not physically, by being increasingly confined to ghettos. The present report is concerned not with what separates the two, but rather with what relates them, that is, with the processes of linkage that operate, syncretistically, to bring Jews and Christians together in varying degrees of cultural and conceptual proximity. Jews adapted to the social mores of Christians; they shared their languages (Latin, Italian) and their tastes in literature, art, and music; they shared a propensity toward a tightening of religious strictures and devotional introspection. The Jews maintained their culture intact and their confessional structures unimpaired. Within the general frame of Renaissance society, with its behavioral and conceptual interchanges between Jews and Christians, all of which would seem to erode the denominational boundaries between them, the same boundaries remained and were even reinforced. Developments of intercultural import have their own significance when construed within separate Jewish and Christian contexts. It is against this background of general similarities, yet detailed differences, of analogies in concept, yet variances in design that the present study moves. A double operation is performed, one of dismantling the aforementioned “partitions,” the other of reassembling them. The pretext for this tectonically maneuvered exercise in exegetics is a musical composition by Allegro Porto, designated ebreo in his publications, in which composition the content can be read in both a Jewish and a Christian sense.

Keywords: Italian Jews of the sixteenth and seventeenth centuries, the processes of linkage between Jews and Christians, the “partitions” between Jews and Christians, the connections between Jews and Christians, the Jewish composer Allegro Porto

“The Musical Encomium: Its Origins, Components, and Implications,” in Mediterranean Musical Cultures and their Ramifications (Proceedings of the Fifteenth International Congress of the International Musicological Society, Madrid 1992), 3 vols. (Madrid: Sociedad Española de Musicología, 1993–95). Printed in Revista de musicología 16 (1993): 7–17.

The term “musical encomium” refers to the praise of music in writings on music. As a specific genre the musical encomium is usually neglected in the literature. The present study harbors an inclusive view of the encomium in relation to the basic questions it raises about the essence and purpose of music. The discussion turns, first, on the encomium as a distinct literary genre; second, on the peculiarities of the musical encomium; and last, on the arguments its authors form in praise of music. It highlights the overlap between the encomium and the exordium: the exordium usually occurs at the beginning of a speech, yet laudatory remarks on its subject matter were also placed elsewhere (in a later chapter or spread over the general exposition). The exordium officially introduces a work, yet the theorists recognized that its ideas could form part of subsequent portions, deriving from its particular vis, or “potential.” Regarding the musical encomium, it may be defined as a mode of writing in which music is praised for its origins, contents, and effects. It usually occupies the beginning of a treatise. Yet other examples occur in the middle or at the end of a work. Why praise music? Because it seems to have been from time evermore the target of criticism. The theorist Aurelian in the mid-ninth century tells us that the praises of music in the ancient books prove that “the discipline of music should not be disdained,” from which one might assume that, for various reasons, it was disdained. One reason is that unlike other arts, e.g., literature, painting, or sculpture, music was unclear in its content. Another reason for criticizing music is that music making depended on the performing musician, who, ever since antiquity, had been relegated to a servile rank. In defending music, the music theorist was engaged in a heuristic process of reversing the prejudices surrounding its content and transmission. The author of the encomium attempted to show that the meanings of music, its structures, and its procedures derive not from music itself but from the extramusical habitat to which music is inextricably bound.

Keywords: musical encomium, the praise of music, the encomium as a literary genre, exordium, the defense of music by music theorists

1991

“From Orpheus to Hercules: Differing Conceptions of Power in Music of the Baroque,” in Yosihiko Tokumaru and six others, eds., Tradition and its Future in Music: Report of the Fourth Symposium of the International Musicological Society, Osaka 1990 (Tokyo: Mita Press, 1991), 211–15.

The argument rests on the assumption that in the seventeenth and early eighteenth centuries music relates, structurally and conceptually, to varying manifestations of social, economic, and political power. At least two kinds of power might be distinguished: the first passive, or directed to oneself; the second active, or directed to others. For present purposes, within the realm of a potent myth, the passive kind is equated with Orpheus and the active kind with Hercules. Not only can European history be read as the interplay of varying forms of polity, but figures like Orpheus and Hercules turn up time and again as their representatives. In the present study they are related specifically to music in the Baroque. The prominence of Orpheus in early seventeenth-century opera and of Hercules in later seventeenth- and early eighteenth-century opera, oratorio, and cantata establishes their relevance to this period. The difference between Orpheus and Hercules is essentially that between voluptas and virtus. Synonyms for voluptas are pleasure, charm, delight; those for virtus are strength, courage, and moral excellence. The study follows the representation of the two figures in specific works.

Keywords: Orpheus, Hercules, seventeenth-century opera, eighteenth-century opera/oratorio/cantata, voluptas, virtus

“Musicology in Israel 1980–1990,” in coauthorship with Edwin Seroussi, Acta musicologica 63 (1991): 238–68.

The last report on musicology in Israel covered 1960–1980, crucial years in the formation of the discipline: they coincided with the inauguration of Departments of Musicology or of Music in the universities, of new research facilities, of the Israel Musicological Society, and of scholarly journals (among them Israel Studies in Musicology, now Min-Ad). Over the years certain “cracks” in the discipline began to show, needing repair or even remodeling to sustain the pressures of a changing environment. The present report will be framed in the more guarded tones of those concerned with solving the problems, yet knowing that no easy solution is forthcoming. It consists of the following sections: higher education and research, the universities, Departments of Musicology, Departments of Music, music libraries, publications, historical musicology, the history of Jewish music, ethnomusicology, Israeli music, and problems and prospects.

Keywords: musicology, Israel, Departments of Musicology in Israel, Departments of Music in Israel, Israeli music libraries

1990

“Orpheus as Poet, Musician, and Educator,” in Richard Charteris, ed., Altro polo: Essays on Italian Music in the Cinquecento (Sydney, Australia: Frederick May Foundation, 1990), 265–76.

The present study arose after consulting The Oxford Companion to English Literature (1985) for Orpheus. One of its sentences read: “The legend [of Orpheus] has exercised a spell that is not immediately easy to explain” (721). The sentence launched a challenge: how does one account for the persistence of the legend, under various guises, from antiquity to the twentieth century? What links Ovid’s version of it in his Metamorphoses to Claudio Monteverdi’s in his Orfeo? The study considers Orpheus as a poet, a musician, and an educator, relating him, in these separate capacities, to the inner and outer worlds of what may loosely be called “nature,” in the sense of “man and nature” and, more particularly, of the “creative artist and nature.” The myth represents Orpheus under a double guise: as divine in filling with furor poeticus, yet human in suffering over the loss of Eurydice. In the most elemental sense, Orpheus represents man, created in the Judeo-Christian tradition after the image of God, hence partaking of godlike faculties, but still not God, only man.

Keywords: Orpheus, Orpheus as poet, Orpheus as musician, Orpheus as educator, Ovid

Review. Karol Berger, “Musica Ficta”: Theories of Accidental Inflections in Vocal Polyphony from Marchetto da Padova to Gioseffo Zarlino (Cambridge: Cambridge University, 1987): Performance Practice Review 3 (1990): 73–77.

1989

“Cultural Fusions in Jewish Musical Thought of the Later Renaissance,” in Fabrizio della Seta and Franco Piperno, eds., In cantu et in sermone: For Nino Pirrotta on his Eightieth Birthday (Florence: Leo S. Olschki, 1989), 141–54.

The present report considers the process of syncretism as it operates in Jewish musical thought of the later sixteenth and early seventeenth centuries. Syncretism refers here to the tendency to reconcile varying, often contradictory principles and practices, the result being a conceptual enlargement with new possibilities for further growth. The subject of Hebrew music turns up, in the later Renaissance, in some eight different writings of Italian Jewish authorship. Several may be traced to Mantua while others were written in Venice. The first of the writers is Judah Moscato, a Mantuan rabbi famous for his sermons, one of them on music; the second is Abraham Portaleone, employed as a physician by the Mantuan Gonzaga dukes and writing extensively on medicine and, in one huge volume on the Ancient Temple, on music; the third is Salamone Rossi, the earliest Mantuan Jewish composer to work in the European art music tradition and the author of the first collection of Hebrew art music, his “Songs by Solomon” (1623); and the fourth is Leone da Modena, a humanistically-inclined Venetian rabbi, who, in support of Rossi’s Hebrew collection, added a foreword and dedicatory poems to the collection along with a rabbinical responsum, first published in 1605, on the legitimacy of art music in the synagogue prayer services. In considering these writings two points are discerned: the correlation of Jewish and non-Jewish traditions, especially as revealed in the tendency to glorify the past; and various ambiguities in the presentation, and thereby apprehension, of the subject matter.

Keywords: syncretism, Judah Moscato, Salamone Rossi, Leone da Modena, sixteenth- and seventeenth-century Jewish culture

“Musicologia storica e cultura musicale: ridefinire i termini per ridefinire gli scopi,” Musica/Realtà 10 (1989): 43–52.

For an English version, see “Historical Musicology and Musical Culture: Redefining Terms as a Means of Redefining Goals,” in Joachim Braun and Uri Sharvit, eds., Studies in Socio-Musical Sciences (Ramat-Gan: Bar-Ilan University Press, 1998), 99–108.

This study proceeds in four separate, yet complementary directions. The first is the terms “historical musicology” and “musical culture,” what they mean, and how they relate. The second is the idea of integrality as a scholarly desideratum. The third is recent attempts at closing the gap between historical musicology and ethnomusicology. The fourth is the degree to which we are closer, if at all, to understanding what music research is about. In treating the first of them the following questions are asked: do historical musicology and musical cultural studies represent the antipodes of a larger field of activity known as music research? Are they mutually supportive, counterbalancing one another? To what extent do the terms designate self-sufficient entities? Or better said: can one isolate history in a “historical” musicology and “music” in a musical culture? Can historical musicology be equated with what is usually denominated “musicology” and musical culture with the content of what is usually called “ethnomusicology”? The second point above about integration concerns the perspective used in discussing the topic, in this case, is integrative. It figures as a conceptual and methodological constant throughout Western intellectual history. The term mousike in Greek refers to the all-embracing character of music as synonymous with the arts and with literary culture. The third points concerns “historical musicology” and “ethnomusicology” as epithets for fields of activity as unspecific as the subject matter to which they refer, whence it follows that in music research there are no fixed boundaries, rather all is open and fluid. Aggregates may be deconstructed, then reconstructed. The fourth point is the degree to which the various models for historical musicology and ethnomusicology clarify the contents and methods of research.

Keywords: historical musicology, musical culture, ethnomusicology, music research                                                                         

“Tradition and Innovation in Jewish Music of the Later Renaissance,” Journal of Musicology 7 (1989): 107–30.

Reprinted in David B. Ruderman, ed., Essential Papers on Jewish Culture in Renaissance and Baroque Italy (New York, N.Y.: New York University Press, 1992), 474–501.

With Salamone Rossi’s “Songs by Solomon” standing at the center of this study it is possible to erect some sort of frame for the ambiguous wording of the title. “Tradition and innovation” refer to the relation of Rossi’s novel Hebrew pieces to older musical practices. “Later Renaissance” refers to the dates of Rossi himself, namely, ca. 1570 to ca. 1628, corresponding to the years that preceded the sack of the ghetto and the expulsion of its residents by the Imperial armies. “Jewish music” refers basically to music made “by Jews, for Jews, and as Jews,” to adopt an aphoristic definition that Curt Sachs made in 1956. Rossi’s collection forces questions of identity in Jewish music, of change and continuity in the Jewish music tradition, of the forms and purposes of Jewish ceremonial song, and of the connections between Jewish and Christian music. The discussion proceeds, first, from the innovations of Rossi’s collection of “Songs” to, second, the incorporation of these innovations into a broader Jewish heritage; the third point treats the relationship between these innovations and traditions of Christian art music; the fourth concerns the description of the “Songs” as an example of cultural fusion, hence forcing a reappraisal of the “innovative” components in Rossi’s synagogue music to account for the possibility of ethnic interchanges in its constitution. The fifth, and last, point, of an ontological order, treats the principles underlying the music as a prototypical case of cultural mediation within the Judeo-Christian tradition.

Keywords: Salamone Rossi, his “Songs by Solomon,” tradition, innovation, Jewish music 

1988

“Elegance as a Concept in Sixteenth-Century Music Criticism,” Renaissance Quarterly 41 (1988): 413–38.

The notion of music as a form of speech is a commonplace. It should be remembered that the main vocabulary for describing the structure and content of music is drawn from the artes dicendi. The present study deals with a small, but significant part of this vocabulary: the term elegance along with various synonyms and antonyms borrowed from grammar and rhetoric and applied to music from classical times onwards. The order of discussion is as follows: first, elegance; second, its seeming opposite, barbarism; third, propriety versus impropriety; fourth, the relation of propriety to elegance; and, fifth, elegance as a watchword for a particular approach to music, be it in its composition or in its performance. The major concern is with the use of the terms elegance, barbarism, etc., after the example of Renaissance literary and music criticism. If much of the discussion turns on literary issues, it is because the theorists insisted that music be accommodated to speech. The dependency of music on language was clearly stated, after ancient example, by Gioseffo Zarlino (d. 1590). He wrote thus: “Every musician and every melopeist or composer ought to have knowledge of the properties of language in order not to be ignorant of the one item necessary in the highest degree for perfection in his art.”

Keywords: elegance, barbarism, music criticism, Gioseffo Zarlino, literary criticism

1987

“The Concept of Battle in Music of the Renaissance,” The Journal of Medieval and Renaissance Studies 17 (1987): 175–94.

The study is based on a treatise written by Claudio Sebastiani and entitled Bellum musicale (1563). Sebastiani reveals his intention “to consider the controversies of gods, muses, men, wild animals, birds, musical instruments,” etc. Offhand, one might dismiss Sebastiani’s treatise as pure fancy. Yet under its metaphorical guise there lurk a number of questions concerning battle as a “concept” in music of the Renaissance. The present study traces the origins of this concept in theory, then considers its relevance to composition. Sebastiani described plainsong and polyphony as competing with each other for superiority in musica ecclesiastica. He plots the mounting tensions between Musaeus and Linus, presiding, separately, over the territories of cantus planus (plainsong) and cantus mensuralis (polyphony), yet bickering over their rights in the performance of the liturgy. After fierce combat, they call a truce. Four judges are named to arbitrate the dispute: Pope Gregory, Bishop Ambrose, Andreas Ornithoparcus, and Jacques Faber d’Étaples. The laws for music set by Ornithoparcus are pronounced as those binding on the parties. The study traces the notion of musical battle in treatises by Ornithoparcus, Biagio Rossetti, and Jean Le Munerat. Le Munerat’s innovation was to bring the power struggles of grammar and music out into the open. Not only did he recognize the conflict between accentus and concentus but he sought to mediate their separate claims to authority. Le Munerat appears to be the first to conceive music and grammar as two adversaries locked in battle. The musical counterpart to historical battles was the bataille or battaglia, introduced in the late fifteenth century. Examples can be found in works by Heinrich Isaac (A la bataglia), Clément Janequin (La Guerre), Matthias Hermann Werrecore (Bataglia italiana), Guillaume Costeley (Prise de Calais), Andrea Gabrieli (Aria della battaglia per sonar d’istromenti da fiato), and Claudio Monteverdi (Combattimento di Tancredi e Clorinda), only to go on to works by Beethoven (Battle Symphony), Liszt (Hunnenschlacht), and Tchaikovsky (1812 Overture). The study closes with a survey of the broader implications of battle pieces for music in the Renaissance.

Keywords: battle, Claudio Sebastiani, Andreas Ornithoparcus, Jean Le Munerat, battles in music               

“Directions to Singers in Writings of the Early Renaissance,” Revue belge de musicologie 41 (1987): 45–61.

Two early writings are examined, both of them containing instructions for singers: the Dialogus de musica (c. 1500) by Rutgerus Sycamber and the Libellus de rudimentis musices (1529) by Biagio Rossetti. The Dialogus belongs to the German humanist tradition of writings on singing, extending from later fifteenth-century treatises by Conrad von Zabern and Matthaeus Herbenus to treatises by Sebald Heyden, Adrian Petit Coclico, and Hermann Finck. The Libellus, on the other hand, follows in the Italian tradition, inaugurated in the mid-fifteenth century by Johannes Gallicus and culminating, in the later sixteenth century, in the manuals on diminution by Girolamo dalla Casa, Giovanni Luca Conforto, and Giovanni Battista Bovicelli. Rutgerus emphasizes that for song to be “proper, fitting, and devout” it must be based on a sound method of singing, one whose chief characteristics are correct pronunciation and natural breathing. The author criticizes those who fail to ponder the words, the “divine praises,” therefore “do not care an iota about good singing, rather perform everything according to habit.” He recognizes a basic distinction between singing “by syllable” and singing “by word,” in which the word is established as a minimal unit of articulation. Rossetti, like Rutgerus, stresses the devotional aspects of song, adding to them the concerns of the humanist with a clear, comprehensible delivery. He insists that the singer pay attention to the accentuation of words and their syntax, giving explicit directions for pronunciation, articulation, tempi, and expression. Both treatises are discussed as forming part of an ancient, yet modern performing tradition reaching its high point in the Renaissance.

Keywords: Rutgerus Sycamber, Biagio Rossetti, clear delivery, correct pronunciation, words properly accented

“L’insegnamento della storia della musica nelle università di Israele: problemi e prospettive,” in Sergio Miceli and Mario Sperenzi, eds., Didattica della storia della musica (Florence: Leo S. Olschki, 1987), 113–20.

This study deals with the teaching of music history in Israeli universities. It mentions problems the teachers encounter in teaching music history and outlines perspectives for their solution. It first reviews courses in music history in the five Israeli universities (The Hebrew University of Jerusalem, Tel Aviv University, Bar-Ilan University, Haifa University, and Ben-Gurion University). It then ponders the difference between Departments of Musicology, of which there is only one in Israel, at the Hebrew University of Jerusalem, and Departments of Music, in the other four universities. True, even at Hebrew University only a small part of the courses deal strictly with musicology, i.e., music research. As to problems in teaching music history in the Israeli universities, they are basically the same as those encountered in European and American universities. One of the main ones is how to teach music history so as to make it relevant to the listener. Given the different backgrounds of the students, the teachers inevitably move between two conceptions of music history, one elitistic, the other populistic. They are torn between the one and the other, and in the case of the “populistic” they have to solve the problem of how to make their erudition accessible to the non-studious. Another problem faced by teachers is how to establish the limits between the history of music and its theory. Ideally, the history of music should be taught in parallel courses, for the one is inexplicable without the other. Thus history and theory courses were set up in The Hebrew University of Jerusalem when Alexander Ringer founded the department in 1956. It turned out, however, that students were not equipped to study music history and music theory in such a way. Still another problem is how to establish the limits between music history and ethnomusicology, a problem particularly relevant to Israel with the “ethnic” origins of many of the students. Similar problems surround the connections between the history of music and sociology, anthropology, philosophy, etc. In all these areas the teachers have to make the specialization of the content of the lessons relevant to larger questions.

Keywords: music history, Departments of Musicology, Departments of Music, the relation between music history and music theory, the relation between music history and ethnomusicology                                 

Review. Karol Berger, “Musica Ficta”: Theories of Accidental Inflections in Vocal Polyphony from Marchetto da Padova to Gioseffo Zarlino (Cambridge: Cambridge University, 1987): Performance Practice Review 3 (1990): 73–77.

Review. Greek and Latin Music Theory, series under general editorship of Thomas J. Mathiesen, first three volumes (Prosdocimus de’ Beldemandi: Contrapunctus; The Berkeley Manuscript; Sextus Empiricus; Lincoln: University of Nebraska, 1984–86): Music Library Association Notes 43 (1987): 48–50.

“Salamone Rossi as a Composer of Theater Music,” Studi musicali 16 (1987): 95–131.

The present study deals with one side of Rossi’s biography largely unknown: his connections with the theater. Beyond two concrete instances of theatrical composition, practically nothing remains to speak for closer ties with the theater. To clinch the connection, the study moves from Rossi’s intermedio for Battista Guarini’s comedy L’Idropica (1608), his balletto for Giovanni Andreini’s “sacred representation” La Maddalena (1617), the evidence for Rossi’s relations with the Jewish theatrical company in Mantua, and the possibility of reconstituting his theater music by reference to his surviving works. Further musical evidence suggesting the possibility of theatrical usage lies in (1) works based on strophic poetry having stanzas separated by an instrumental ritornello; (2) works composed as balletti; (3) works composed as dance types (balli, balletti, gagliarde, correnti, brandi); and (4) sinfonie. The study closes with a number of conclusions: Rossi seems to have played a significant role in the theatrical life of Mantua; his participation in the theater was either as a contributor to works of non-Jewish theatrical companies paying frequent visits to the Mantuan court or as a contributor to productions of the Jewish theatrical troupe; Rossi’s chief means of financial gain might have been as a participant in productions of the Jewish theater; his music for the theater, no longer extant, may, in fact, be preserved in his printed collections.

Keywords: theatrical productions, Battista Guarini’s L’Idropica, Giovanni Andreini, theatrical intermedi                                                                                                                                                                                                                            

“Salamone Rossi, Jewish Musician in Renaissance Italy,” Acta musicologica 59 (1987): 46–64.

Was Rossi regarded by others, and did he regard himself, as a Jewish musician? Did his Jewish identity have any bearing on his activities? The world about Rossi reminded him, as it did all other Jews in sixteenth- and seventeenth-century Italy that he was a Jew. His name appears as “Salamone Rossi ebreo” on the title pages of his collections. It should be mentioned that Rossi belonged to the Jewish theater, participating as instrumentalist and composer in its productions; he prepared a unique collection of Hebrew works entitled “The Songs by Solomon.” But what of the designation “Jewish musician in Renaissance Italy?” These and other queries implied by the title form the backdrop of a discussion meant to draw a portrait of Rossi as operating under the constraints of being a Jew within a non-Jewish environment. A single set of materials serves as the source of discussion: Rossi’s own writings, better said the dedications he prepared for his various collections. The order of presentation is (1) the dedications as a general source of information on the composer and his works; (2) the conclusions to be drawn from the dedications appearing in prints directed to Rossi’s Christian patrons, in this case all but one of his thirteen collections; (3) as a parallel question, the conclusions to be drawn from the extensive introductory matter to Rossi’s one Hebrew collection (“The Songs by Solomon”) directed to a Jewish patron (Moses Sulam); and (4) the notion of Rossi as a so-called Renaissance musician.

Keywords: Salamone Rossi, Jews versus Christians, “The Songs by Solomon,” Rossi’s writings (in particular, the dedications to his collections)

“Sulla genesi della famosa disputa fra Zarlino e Galilei: un nuovo profilo,” Nuova rivista musicale italiana 21 (1987): 467–75.

The dispute between Gioseffo Zarlino and his pupil Vincenzo Galilei concerned the tuning of ancient (Greek) music and its implications for modern practice, the structure of Greek and church modes, and the texture of ancient music (monodic? polyphonic?). More fundamentally the dispute revolves around representatives of two musical generations: the prima practica of the Renaissance and the seconda practica forming at the end of the sixteenth century. This study traces the “genesis” of the controversy between the two theorists via references to their own writings: Zarlino’s Istitutioni harmoniche (1558) and his Sopplimenti musicali (1588), Galilei’s Dialogo della musica antica e della moderna (1581) and his Discorso intorno all’opere di messer Gioseffo Zarlino da Chioggia (1589). It traces the possibility of Zarlino’s and Galilei’s being influenced by their mutual writings, namely, Zarlino’s Sopplimenti and Galilei’s Dialogo and Discorso.

Keywords: Gioseffo Zarlino, Vincenzo Galilei, Zarlino’s Istitutioni harmoniche, Zarlino’s Sopplimenti musicali, Galilei’s Dialogo della musica antica e della moderna

1986

“Moses as Poet and Musician in the Ancient Theology,” in Marc Honegger and Christian Meyer, eds., La musique et le rite sacré et profane (Report of the Thirteenth Congress of the International Musicological Society, Strasbourg 1982), 2 vols. (Strasbourg: Association des Publications près les Universités de Strasbourg, 1986), 2:233–51.

In Gioseffo Zarlino’s Sopplimenti musicali (1588) we read that Moses, “a friend of God and the most ancient writer, was the one who taught how to drive the fancied happiness of the intellect into certain joints and limbs of the body” by singing praises to the Lord, “as in the canticle Moses composed after crossing the Red Sea: I will sing unto the Lord.” The passage reveals the myth of Moses as poet and musician. The present study reviews the origins and components of this myth, then relates them to three other myths equally strong and persistent in literary and exegetical writings from the Middle Ages on: first, the notion of the divine origins of poetry; second, the idea that of all languages, Hebrew is the oldest; and third, the conception of an “ancient theology,” i.e., a body of religious or quasi-religious writings by the ancient Hebrews, Egyptians, Persians, and Greeks thought to have prepared and predicted the verities of the New Testament.

Keywords: Gioseffo Zarlino, Moses as a poet, Moses as a musician, the divine origins of poetry, Hebrew as the oldest of all languages

Review. Fabritio Caroso, Nobiltà di dame (1600), translated and edited by Julia Sutton (with music transcribed and edited by F. Marian Walker; Oxford; Clarendon Press, 1986): Early Music 14 (1986): 587–89.

1984

“On the Question of Word-Tone Relations in Early Music,” in Ursula Günther and Ludwig Finscher, eds., Musik und Text in der Mehrstimmigkeit des 14. und 15. Jahrhunderts (Kassel: Bärenreiter, 1984), 269–89.

Any consideration of word-tone relations must begin with the word, thus the importance that accrues not only to the words of the music but also to the explanations of the theorists. The discussion covers some six hundred years of musical thought from Guido d’Arezzo to Franchinus Gaffurius, a period extending in composition from the first polyphonists to Josquin Desprez. The study begins with qualifying remarks on the thesis, then moves on to the basic assumptions inherent in the argument, and closes with the evidence proper. Regarding the qualifying remarks, they concern the basic distinction in early music between syllabic and melismatic writing. The basic assumptions inherent in the argument are six: (1) music and language are bound through structural and stylistic affinities; (2) a tradition of musical thought on word-tone relations may be traced from ancient times to the Renaissance; (3) the doctrine of imitation may be formulated in a number of basic rules for setting music to words; (4) these basic rules are applicable to earlier and later repertories; (5) what the theorists say about the relation of music and text allows of a double application, first to composition, then to performance; and (6) in practice, a good text placement, an inferior one, and an indifferent one are the three possibilities to be conceded for early music. As to the evidence proper, it is of five kinds: (1) music as an imitation of language, (2) the doctrine of ethos, (3) the preservation of ancient doctrine in the writings of the Church, (4) the concepts of adaptation and propriety, and (5) the striving for elegance as an artistic ideal.                                                                                                                                                                                                                                                                                                     

Keywords: word-tone relations, the structural and stylistic affinities of music and language, music as an imitation of language, the striving for elegance, theoretical rules for word-tone relations

1983

“Stories from the Hebrew Bible in the Music of the Renaissance,” Musica disciplina 37 (1983): 235–88.

The study deals with the question whether there was a repertory of Old Testament stories in music of the Renaissance, and, if so, its size, its appearance in the sources, its textual and musical constitution, and its connection with other kinds of Biblical texts set to music. As a preliminary answer to the first question, a repertory of Old Testament stories can be assembled from the early music literature, numbering over fifty works. The study covers specific examples of Biblical texts set to music in the sixteenth century, namely, works by Clemens non Papa, Palestrina, Josquin, Lassus, Arcadelt, de Monte, Rore, Verdelot, Wert, and Willaert. It analyzes the texts of these Biblical stories from various viewpoints: their relation to the Biblical source, their typology, and their hermeneutic implications. It considers the music for its larger structural tendencies, for its motivic cohesion, and for its capacity to illustrate the text. The study closes with questions about the relation of the repertory of Biblical stories in music to the same stories in Renaissance art, leading to various conclusions: sixteenth-century painting usually covers less ground textually than does music; painters can, and often do, represent moments of action whereas the composers seem to concentrate on moments of reflection.

Keywords: the Hebrew Bible, Biblical stories in music in the Renaissance, the relation between Biblical stories in music and those in art                 

1982

“Note on the Influence of Hebrew Accents on Renaissance Music Theory” (contribution to the panel “The Impact of the Major Cultures in Contact with Judaism on Jewish Music”), in Judith Cohen, ed., Proceedings of the World Congress on Jewish Music, Jerusalem 1978 (Tel Aviv: The Institute for the Translation of Hebrew Literature, 1982), 36–40.

The first Western music theorist to handle the topic of Hebrew accents on a more than casual basis appears to be Gioseffo Zarlino, in book 8, chapter 13 of his last treatise, the Sopplimenti musicali (1588). The source has been overlooked by scholars in the field: they date the treatment of Hebrew music in musical writings, as distinguished from rabbinical literature or the writings of Jewish and Christian Hebraists, from Ercole Bottrigari’s dialogue Il Trimerone (1599) to Hieronymus Praetorius’s Syntagma musicum (1614–15) and treatises by Marin Mersenne (Quaestiones in Genesim, 1613) and Athanasius Kircher (Musurgia universalis, 1650). The writing continues with details on chapter 13 of Zarlino’s Sopplimenti musicali, in particular, his understanding of the sources and his motives in using them. It notes that to understand Zarlino on Hebrew music he must be understood on the relation of language and music in their combination in sixteenth-century composition. Details on the chapter are given, its differentiation of different “accents,” the musical “accent” neginah (song or melody), Zarlino’s discussion of “kings” and “ministers,” the construction of medieval Hebrew poetry (with its “pegs” and “cords”), and the grouping of its lines into a delet (the opening verse) and a soger (closing verse). The crucial question here is: what were Zarlino’s sources?

Keywords: Gioseffo Zarlino, Sopplimenti musicali, different accents, the musical accent (neginah), Zarlino’s sources

1981

Contribution to the panel “Humanism and Music,” in Daniel Heartz and Bonnie Wade, eds., Report of the Twelfth Congress of the International Musicological Society, Berkeley 1977 (Kassel: Bärenreiter, 1981), 870–93, esp. 881–82, 889–90.

The writer, as reporter on this panel, acknowledges the debt to Claude Palisca for signaling various ancient writings with which the humanist movement got under way in music theory. Yet he questions some of the premises on which their interpretation rests: (1) the treatment of the impact of ancient learning on the theory of music begs its natural complement, the treatment of the impact of ancient learning on its practice; (2) how much of Greek theory was preserved in a continuous tradition?; (3) instead of speaking of a revival of ancient music learning, would it not be more accurate to speak of a reformulation of ancient doctrine by humanist writers in the Renaissance?; (4) a clear distinction should be made between the finds of ancient works from the fourteenth century on and the transmission and perpetuation of theoretical terms in medieval writings; and (5) how do these ancient works bear on the themes of modes, consonance/dissonance, and tuning?

Keywords: humanism, music, ancient learning and its bearing on the theory of music, how do ancient works bear on the themes of modes, consonance/dissonance, and tuning?

“Hubert Naich, musicien, académicien: notice bio-bibliographique,” Fontes artis musicae 28 (1981): 177–94.

There is little information on Hubert Naich as man and composer even though he occupies an important place among the composers of the early madrigal, especially in his preference for writing madrigals a note nere. Literary, iconographic, and musical information allows one to fill in the picture. Naich appears to have been born around 1510 in Liège or its surroundings and to have studied in the collegial church of Saint-Martin-en-Mont (Liège). He left the church in 1531–32 to make his first trip to Italy, a trip that marked the end of his career in the North. Giorgio Vasari’s Le vite de’ più eccellenti pittori scultori ed architettori (1550) has information on Naich, leaving one to assume his relations with the early madrigal composer Philippe Verdelot, with whom he was portrayed in a portrait by Sebastiano del Piombo. Other persons whom Naich met can be found in the verses of his madrigals: Césarée, Béatrice, Léonne, Adrienne, Alice, Mariette, etc., women who, it is likely, were lovers of the men who asked Naich to compose madrigals for them. In Italy Naich may have been resident in Venice (though Vasari’s claim that he was there cannot be sustained), Florence, and Rome. For Florence there is information in Antonfrancesco Doni’s treatise Dialogo della musica (1543). Better proof can be found for his stay in Rome. One of his madrigals in his printed collection Exercitium seraficum (c. 1540), Spargi, Tebro, alludes to the Tiber. Moreover, the dedication to the collection confirms that Naich was a member of the Roman Accademia degli Amici. The dedication was directed to the head of the Accademia, Bindo Altoviti. In the preface to the collection one learns that all its pieces were composed upon the command of members of the Accademia. Other parts of the study concern the origins of the Exercitium Seraficum, the years that followed Naich’s service in the Accademia, the repertory of his works, and his composition of French chansons and of two motets. The study concludes with an alphabetical table of Naich’s works (forty-eight in all), their sources, and their editions.

Keywords: Hubert Naich, madrigals a note nere, Exercitium seraficum, Giorgio Vasari, Philippe Verdelot

Review. Anthony A. Newcomb, The Madrigal at Ferrara, 1579–97, 2 vols. (Princeton: Princeton University Press, 1980): Fontes artis musicae 28 (1981): 251–52.

Winning solution to puzzle canon in contest sponsored by Cum notis variorum (The Newsletter of the Music Library, University of California, Berkeley), no. 53 (June 1981): 4.

1980

“Israel: Art music,” Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians 20 vols. (London: Macmillan, 1980), 9:356–58.

“Libraries (Israel),” in Stanley Sadie, ed., The New Grove Dictionary of Music and Musicians 20 vols. (London: Macmillan, 1980), 10:819–20.                                                                                          `

1979

An essay entitled “An Open Letter to our Readers,” Journal of Synagogue Music 9 (1979): 35–36.

The writing announces the publication of a new series entitled Israel Studies in Musicology to serve as the official organ of the Israel Musicological Society. The object of this publication is to print “the best” in recent Israeli and European-American musical scholarship and to work, as far as possible, for an increased understanding of intercultural relationships. The first two volumes of Israel Studies in Musicology are announced: the first a birthday offering to Edith Gerson-Kiwi and Hanoch Avenary, the second was in preparation by Bar-Ilan University and edited by Bathia Churgin. The writing continues with material on the Israel Musicological Society, its founding in 1956 and reorganization in 1968, the impact of the Departments of Musicology (at The Hebrew University of Jerusalem) or Departments of Music (at Tel Aviv University and Bar-Ilan University) founded in the universities, and a call for financial support. It is signed by Don Harrán, Chairman, Israel Musicological Society.

Keywords: Israel Studies in Musicology, its first two volumes, a call for financial support

“Intorno a un codice veneziano quattrocentesco,” Studi musicali 8 (1979): 41–60.

A unique document on text underlay, and its oldest one as well, is a single folio of a fifteenth-century manuscript (Codex Lat. 336, coll. 1581) belonging to the Biblioteca Marciana in Venice. The results of the author’s research on the document have been published in the article In Pursuit of Origins: The Earliest Writing on Text Underlay (c. 1440) (1978) (see below), an article concerned with such questions as how it happened that the document was inserted in Codex Lat. 336, its provenance, its connections with the two other treatises in the manuscript, its author, and its dating. The present study concerns the graphic composition of the document, the two persons known to have been connected with the two other manuscripts—Girolamo Venier and Jacopo Contarini, the library of Contarini where the said codex belonged, and the two other treatises: De preceptis artis musicae by Guilielmus Monachus (folios 2r–48v) and Regulae de contrapuncto (folios 50v–64r), in Italian, by Antonius de Leno. The two remaining parts of the study provide information on the structure of the codex, or better, of its two manuscripts (by Monachus and de Leno), on the writing of the codex, on Girolamo Venier whose name appears in the insignium of the added folio, and on Jacopo Contarini.

Keywords: text underlay, text underlay in the fifteenth century, Guilielmus Monachus, Antonius de Leno, Jacopo Contarini

“Report from Jerusalem: World Congress on Jewish Music,” Current Musicology 27 (1979): 20–23.

The study is a report on the World Congress on Jewish Music held at The Hebrew University of Jerusalem during the week 31 July–5 August 1978. The Congress, organized to coincide with the festivities marking the thirtieth anniversary of the State of Israel, was subtitled “Musical Tradition and Creation in the Culture of the Jewish People—East and West.” The two starting points for discussion were thus the traditions of Jewish music as they exist in East and West and questions concerning the creation of a so-called Jewish music. The study reviews the lectures of the participants, the roundtables, the research reports, and the cultural activities enhancing the congress, among them an opening ceremony at the house of the President of Israel, Yitzhak Navon, with a performance of Teruat Melech, or “Six Episodes from the Life of the Jew,” by André Hajdu, a concluding ceremony with an Afternoon Service of Kabbalah Shabbat in the Old City of Jerusalem, and seven concerts.

Keywords: World Congress on Jewish Music, East and West as two vantage points in Israeli research

Review. Emil Vogel, Alfred Einstein, François Lesure, and Claudio Sartori, eds., Bibliografia della musica italiana vocale profana pubblicata dal 1500 al 1700, 3 vols. (Pomezia: Staderini - Minkoff, 1977): Fontes artis musicae 26 (1979): 67–69.

1978

An essay criticizing my views on cautionary signs, under “Comments and Issues,” Journal of the American Musicological Society 31 (1978): 385–95.

The essay criticizing my views on cautionary signs was written by Irving Godt, Indiana University of Pennsylvania. Godt said that “two internationally respected scholars [Don Harrán, Frank D’Accone] published their support for a curious interpretation of Renaissance accidentalization which, even if it should prove correct—and it is perfectly possible that their theory may be correct—must face the justifiable skepticism of the scholarly and practical musical communities.” The question debated was cautionary accidentals, about which Godt wrote: “Most cautionary accidentals, functioning as they do in the normal directions, provoke no objections; they remain unaffected by the arguments raised here. The sticking point in the theory concerns the use of a sharp as a signal not to sharp a note.” He concedes that this writer offered “a special interpretation” suggesting that a “superfluous accidental is not what it seems to be, but really a warning sign,” and that the performer recognizes the accidental “as a warning precisely because it is superfluous, and reads the sharp as a signal that he must not sharp the note so marked.” Godt recognizes four kinds of defect to this interpretation: historical, operational, philosophical, and statistical. By “historical” he concedes that “writers in favor of this doctrine have not been able to adduce support from contemporary treatises.” By “operational” he writes that were “a Renaissance singer to learn how to read a superfluous sharp … as a prohibition against the expected melodic movement, what consequences flow from that assumption? … If he reads all unnecessary sharps as ‘cautionary,’ can he ever sing an explicitly marked simultaneous cross relation without erasing the dissonance?” By “philosophical” he remarks that “this new theory … offends logic” in using “the same sign for both an operation and for the cancellation of that operation” and that “Renaissance sources (both print and manuscript) are full of errors.” By “statistical” he notes that despite the data this writer produced for cautionary accidentals, “it is little more than an empty number without … different statistical information to support the theory. … A theory that seeks to explain superfluous accidentals must assume the responsibility of accounting for all of them, or it must demonstrate conclusively that they divided into objectively distinct categories.” It bears mention, in conclusion, that cautionary signs have, in the end, been accepted as plausible.

Keywords: cautionary accidentals, historical/operational/philosophical/statistical arguments against the theory, typographical errors, scribal slips

“In Pursuit of Origins: The Earliest Writing on Text Underlay (c. 1440),” Acta musicologica 50 (1978): 217–40.

Writings on the theory of text underlay did not begin with Zarlino, in his chapter in part 4 of his Istitutioni harmoniche (1558), but much earlier in an added folio in a manuscript thought to have been written around 1480: De preceptis artis musicae by Guilielmus Monachus (in particular, folios 50v–64r) in the Biblioteca Marciana with the same added folio stitched on to its first gathering. The study traces the history of De preceptis and quotes and translates its passages on text underlay. Summarizing the “remarks on text underlay of concern to singers” (six in all), it remarks on two “rules,” namely, that syllables were not to be placed between beats and that it makes no difference how many notes come between beats. It goes on to conclude that “it is for the composer to prescribe the text underlay” and “for the singer to abide by it,” it describes the two musical examples inserted in the writing, and it dates the added folio.

Keywords: Guilielmus Monachus’s De preceptis artis musicae, text underlay, musical examples for its illustration

“More Evidence for Cautionary Signs,” Journal of the American Musicological Society 31 (1978): 490–94.

In a search for new evidence about cautionary signs, the writer turned to Hubert Naich’s collection Exercitium seraficum (c. 1540). The study summarizes the practices of text underlay used by Naich, it remarks on the composer’s use of sharps, and it considers three music examples for illustrating cautionary signs. Other repertories, it is suggested, should be examined for their use and their kinds of cautionary signs.

Keywords: Exercitium seraficum, Hubert Naich, cautionary signs

“On the Question of Mannerism in Early Music,” Israel Studies in Musicology 1 (1978): 92–98.

The author’s notions of mannerism in early music are summarized in six points: (1) mannerism in art history yields a comparable phenomenon in sixteenth-century musical composition; (2) “mannerism” should be confined to the specific period so called in art and literary books in the sixteenth century; (3) two meanings of “mannerism” should be differentiated, referring, both in art and in music, to two forms of expression: mannerism as connoting an art of courtly graces and mannerism in which these graces are carried to precious or capricious extremes; (4) a further differentiation is between expression as concerned with detail and expression on a pervasive level, meaning, in short, expression reduced to detail and ungoverned by a general textual content and expression carried out on a larger scale; (5) the most characteristic form of mannerism appears to occur in the sixteenth-century madrigal; (6) mannerism in the madrigal appears to rest on a number of general affinities between music and the arts. These general affinities are artificiality, eclecticism, over preoccupation with detail, and change as a constant of style and structure. An additional item linking music and mannerist arts comes from within the condition of Italian vocal music: the madrigal is usually based on poetry definable as mannerist in exploiting a technique of word imitations usually betokening a pictorial approach to text setting. Another question to be addressed is whether mannerism should be circumscribed by the boundaries of the sixteenth century or treated as a more general phenomenon enduring throughout history.

Keywords: mannerism, the sixteenth-century madrigal, the expression of courtly graces, expression governed by artificiality or the over preoccupation with detail

1976

“Burney and Ambros as Editors of Josquin’s Music,” in Edward E. Lowinsky, ed., Josquin des Prez (Proceedings of the International Josquin Festival-Conference, New York 1971) (London: Oxford University, 1976), 148–77.

Both Charles Burney and August Wilhelm Ambros transcribed and edited music by Josquin Desprez. They were drawn to Josquin as a “towering and exalted” figure (Burney), as clear from the amount of space they allotted to Josquin in their histories. For Burney Josquin was a “Giant of his time,” arriving at a “universal monarchy and dominion over the affections and passions of the musical part of mankind”; for Ambros he marks “the first appearance in music history of a composer that strikes one, predominantly, with the impression of genius.” The present study reconstructs Burney’s and Ambros’s editorial policy as distilled from their histories and transcriptions. Burney’s transcriptions of Josquin are housed in the British Library, Department of Manuscripts, London, while those of Ambros are held in the Music Collection of the Oesterreichische Nationalbibliothek, Vienna. Burney transcribed wholly from primary sources: his transcriptions number one hundred and thirty-two pages. Yet as editions the transcriptions are incomplete: they lack musica ficta and sizable portions of the text. Burney’s editorial principles on scorring (barring, clefs, note values), text underlay, and musica ficta are summarized. Ambros arrived at his unique estimate of Josquin through the extensive transcriptions of his works: they number among the eight hundred works of Netherlandish music he copied during the years he spent in Munich, Vienna, and Italy. Ambros provided a handwritten catalogue, seventy-eight pages long, to the collection. He even toyed with the idea of bringing out his transcriptions in a series of Denkmäler. Altogether his transcriptions of Josquin number nineteen Masses, forty-eight motets, fifteen French chansons, three Italian secular works, and two instrumental canons. Ambros’s transcriptions show the hallmarks of a critical approach to editing: ligatures are marked by slurs; blackened notes appear as in the original; musica ficta is added above the notes; parallel fifths, octaves, and unisons are often signaled; preexistent materials are noted; curious titles are elucidated; puzzle canons are deciphered; and when historians or theorists have something to say about a particular work (its origins, mode, canonic devices, or notation) their words are copied into the transcription. Ambros consulted different sources for his transcriptions when he ran up against notational errors.

Keywords: Charles Burney; August Wilhelm Ambros; Josquin Desprez; Burney’s and Ambros’s transcriptions studied for their scoring, text underlay, and musica ficta                                                                                               

“Critical Edition of Italian Madrigals from the Mid-Sixteenth Century (report on project),” in American Philosophical Society Year Book 1975 (Philadelphia: American Philosophical Society, 1976), 549–50.

The writer used the grant of the American Philosophical Society to prepare an edition of the four anthologies of “black-note madrigals”—one hundred and forty-five works in all—printed in the 1540s. In this report he explains the new style of writing a note nere as a crucial stage in the development of the Italian madrigal, encompassing outstanding composers of its first and second generations (Jacques Arcadelt, Costanzo Festa, Cipriano de Rore, Vincenzo Ruffo, Adrian Willaert) along with peripheral figures (Paolo Aretino, Jacquet de Berchem, etc.). Black-note madrigals were published either as separate items interspersed among collections of individual composers or, rather infrequently, assembled as whole collections under their name. The mainstay of this novel idiom, and the one that pertains to the present edition, was the repertory of music published in Venice in four anthologies (1542, 1543, 1549, 1549). Their edition will include an introduction, a section of commentary on the separate madrigals, the music, indices, and a bibliography of sources.

Keywords: “black-note” madrigals from the mid-sixteenth century, four basic anthologies of “black-note” madrigals

“New Evidence for Musica ficta: The Cautionary Sign,” Journal of the American Musicological Society 29 (1976): 77–98.

The object of the present study is to examine a large and representative sampling of cautionary signs drawn from madrigals of the 1540s. The madrigals chosen form the repertory of the four basic anthologies of note nere madrigals (1542, 1543, 1549, 1549). All in all, they number a hundred and forty-five. Evidence is first given for how one recognizes a cautionary sign (it usually appears in situations where musica ficta would be applied, but where on harmonic or melodic grounds it cannot be). Cautionary signs as sharps are first examined, going on, toward the end, to a consideration of how cadences with a seventh (as the penultimate tone) can and should be raised; how cadences in which a raised seventh makes a dissonance with a pitch functioning as an appoggiatura, a suspension, or an auxiliary note should be treated; and how to treat notes that form either a cross relation with another part or an indirect melodic dissonance within their own part.

Keywords: cautionary signs, madrigals a note nere, musica ficta

“A World Première: Josef Tal’s Opera Masada 967,” Orbis musicae 5 (1975–76): 103–8.

Josef Tal’s opera Masada 967 is based on an episode related by the historian Josephus Flavius. Three years after the destruction of Jerusalem by Emperor Titus in 70 CE, ten thousand Roman soldiers, under the command of Flavius Silva, massed in the Wilderness of Judah to lay siege to the hilltop fortress of Masada. There nine hundred and sixty-seven mutinous Jews held out, fighting for the right to worship their God. The end was inevitable: rather than submit to their conquerors, the insurgents took their own lives, husbands smiting wives, their own children, and themselves. Nine hundred and sixty of them perished; seven remained to tell the story. Tal together with the librettist Israel Eliraz turned this gory story into an opera. Eliraz presents the libretto as an uninterrupted sequence of fifteen scenes with a prologue. The tales unfold après fait through an account of their survivors, five children and two women. Tal plays off sonic divergences between the voices of the actor-singers and electronic sound. The traditional orchestra in the pit is replaced by pretaped music generated electronically and powered through loudspeakers.

Keywords: Josef Tal, Masada 967, Josephus Flavius, Flavius Silva, the Wilderness of Judah

1975

“Report from Israel,” Current Musicology 19 (1975): 23–31.

The report summarizes the convocation of the Tenth Congress of the International Association of Music Libraries held in Jerusalem, 18–24 August 1974. It owed to the combined efforts of the various sponsors: fourteen institutions, twenty-six notables, and congress bodies aided by a grant from UNESCO. The main burden of planning and realization was carried by Israel Adler and Bathja Bayer. More than a hundred participants came from eighteen countries. The report summarizes the proceedings of this congress and concludes with a list of six Israeli publications.

Keywords: Tenth Congress of the International Association of Music Libraries, UNESCO, Israel Adler, Bathja Bayer

1974

Review. Jerome Roche, The Madrigal (London: Hutchinson University Library, 1972): Music Library Association Notes 30 (1974): 526–28.

“The Theory and Practice of Text Underlay in Music of the Renaissance” (outline of project), American Council of Learned Societies Newsletter 25/3–4 (1974): 22–25.

Research in the humanities often leads to establishing a prehistory of ideas and events signaling the beginnings of an historical process. On the question of text underlay in music of the sixteenth century, Gioseffo Zarlino has long been acknowledged as the earliest theorist to furnish enough detailed information to allow the reconstruction of a practice. His rules were almost the only teachings to which historians and editors referred, a situation that changed recently with the discovery of a later treatise on text underlay in the Biblioteca Nacional, Madrid: De musica verbali libri duo (ca. 1570) by Gaspar Stoquerus. A legitimate way to test the validity of Zarlino’s and Stoquerus’s precepts is to trace them back to the years prior to Zarlino’s Istitutioni harmoniche (1558). Writings on text underlay can in fact be found in Giovanni Maria Lanfranco, Scintille di musica (1533) and in Nicola Vicentino, L’antica musica ridotta alla moderna prattica (1555). None of these earlier writings has been discussed in the scholarly literature as bearing on the issue at hand. The aim of the present project, for the American Council of Learned Societies, is to examine all theorists on text underlay and assess their relevance to the practical sources and to turn this research into a book with the following chapters: an introduction with a review of secondary literature on text underlay; a survey of medieval writings on the relation of music and text; the beginnings of the text underlay movement; the first systematic formation of a text underlay code (Lanfranco’s Scintille di musica); Vicentino’s remarks on text underlay; the classic formulation of text underlay theory in Zarlino’s Istitutioni harmoniche; later accretions to the doctrine of text underlay; text underlay in music of the later fifteenth and early sixteenth centuries; and a practical view of text underlay.

Keywords: text underlay, Gioseffo Zarlino, Gaspar Stoquerus, Giovanni Maria Lanfranco, Nicola Vicentino

1973

“Cyclical Processes in Beethoven’s Early Quartets,” in Internationaler Musikwissenschaftlicher Kongreß Bonn 1970: Kongreß-Bericht (Kassel: Bärenreiter, 1973), 426–31.

The expression “cyclical processes” attaches to the question of form. “Cyclical” refers to what the Greeks called kyklos, a circle or a body proceeding in circular motion. “Cyclical form” in Beethoven’s early quartets pertains to compositions whose material is so disposed as to revolve about a central axis. Cyclical returns are better known from Beethoven’s later quartets; indeed, Deryck Cooke went so far in tracing cyclical processes as to reduce all five of the last quarters to two basic pitch patterns. The reasons for choosing the early quartets in this study are as follows: specific instances of cyclical formation can be singled in the early quartets along with related ones (Piano Sonata, Op. 2; Symphony No. 1; etc.); Beethoven’s sketchbooks, of which four remain for the early quartets, show the same “structural thinking” one finds in the later quartets; and pronounced examples of cyclical formation can be pointed to in Op. 18 (nos. 2, 4, 6). The paper concludes with a discussion of the importance to be attached to these early examples of cyclical ordering. For one, they suggest a more unified picture of Beethoven’s stylistic development from his earlier to his later works; for another, they offer increased understanding of the structural processes at work in his composition at large; for a third, they explain the predilection for contrapuntal procedures and variation forms evidenced by the composer from the outset of his career; and for a fourth, they reveal the composer as striving to impress unity on diversity (e pluribus unum).

Keywords: Ludwig van Beethoven, Beethoven’s early quartets, cyclical processes, Beethoven’s sketchbooks

“New Light on the Question of Text Underlay Prior to Zarlino,” Acta musicologica 45 (1973): 24–56.

On the question of text underlay in sixteenth-century music, Gioseffo Zarlino has long been accepted as the earliest theorist to furnish information of sufficient detail to permit the reconstruction of a practice. This situation changed with the discovery of a treatise on text underlay in the Biblioteca Nacional of Madrid: De musica verbali libri duo by Gaspar Stoquerus written between 1570 and 1580. The treatise clarified and amplified the rules laid down by Zarlino, extending their validity into the later decades of the sixteenth century. One question remains however: to what extent do Stoquerus’s rules apply beyond Willaert, Zarlino’s exemplum, to composers working in the twenties, thirties, and forties? For this purpose the present study documents the rules of text underlay in the explanations, in particular, of Gianfranco Lanfranco and Zarlino. It also treats Zarlino’s relations with Adrian Willaert, his student during the early years of Willaert’s choirmastership at San Marco, the relation between theoretical “rules” and performance, and a detailed comparison of the rules stated by Lanfranco with those of Zarlino.

Keywords: text underlay, Gioseffo Zarlino, Gianfranco Zarlino, Adrian Willaert

“Rore and the Madrigale cromatico,” The Music Review 34 (1973): 66–81.

Discussions of the madrigale cromatico (or note nere madrigals) repeatedly stress the leading role played by Cipriano de Rore. The reason is his book 1 of five-voice madrigals entitled madrigali cromatici (1542), the first collection of its kind. The present study, a summary investigation of this opus, describes its unique textual and musical characteristics that place it, as James Haar would have it, at the cornerstone of future developments in the madrigal. It traces borrowed and original traits in the poetry; it locates the composer in the mainstream of a tradition; it defines his role in this tradition as an innovator; it notes the structural aspects of the poetry, consisting of seventeen examples of the sonnet, one of the madrigal, and one of the ballata—they mark a change in line with Adrian Willaert’s collection Musica nova, where the poetry consisted of one form only, the sonnet; it asks the question why Rore assembled a collection of madrigali cromatici as his primus opus; it clarifies Rore’s relations with his teacher Willaert and the general precepts of style that Willaert imparted to Rore; and it defines Rore’s preference for through-composed form and vocal ornamentation. The study ends with five conclusions: (1) the poetry of Rore’s madrigali cromatici draws its themes, its semantic conflicts, and its metaphorical imagery from the madrigal at large; (2) it reverts to a single form, the sonnet, to the exclusion of the multiple forms of the early madrigal; (3) the literary quality of Rore’s poetry hinges upon the predominance of Petrarchan sonnets; (4) the music of the collection owes its form and expression to the example set by Willaert; (5) it departs from madrigali cromatici (as they are represented in their four basic anthologies of the early forties) in its vocal texture, fixed “registration,” expanded form, stylistic unity, controlled rhythms, and coordination of verbal and musical expression.

Keywords: Cipriano de Rore, madrigali cromatici, Adrian Willaert                                                                                                          

“[A Survey on the Relationship between Musicology and Performance]: Hebrew University, Jerusalem, Israel,” Current Musicology 15 (1973): 26.

This report focuses on the absence, to date, of a combined program of practical and historical studies in music at The Hebrew University of Jerusalem. The reason for its absence is that musicology is a relative newcomer to Israeli universities: the first department of musicology was founded at Hebrew University in 1963.

Keywords: practical studies in music, historical studies in music, The Hebrew University of Jerusalem

“Report from Israel: Testimonium II, 1971,” Current Musicology 15 (1973): 38–43.

Reprinted in Orbis musicae 2 (1973–74): 139–43.

In 1966 the composer Roman Haubenstock-Ramati met with Mrs. Recha Freier of Jerusalem in a café in Vienna and described an idea that had obsessed him for years. Christians, he reasoned, can look back on an age-old tradition of Masses, Passions, oratorios, anthems, etc.; not so the Jews. Why not embark on a new course of Jewish art music in our time? The composer’s words could not have fallen on a more sympathetic ear. Mrs. Freier, poetess, patroness of the arts, founder of the Israel Composers’ Fund, and active in sundry welfare organizations, set out to turn Haubenstock-Ramati’s idea into a reality. Thus was born the foundation named “Testimonium,” which, since its inception, commissioned and arranged for the performance of thirteen works (presented in two series, Testimonium I of 1968 and Testimonium II of 1971). Testimonium I was entitled “Jerusalem—Scenes from 3,000 Years of History.” Five composers, among them Haubenstock-Ramati, registered the musical pulse of the Holy City down through the ages. With texts ranging from Scriptural writings to newspaper clippings of the Six-Day War, Testimonium I employed two conductors, choruses, soloists, narrators, prerecorded voices, pantomimists, and special lighting effects. Testimonium II, with texts drawn from the Middle Ages, was realized in seven compositions by as many composers: Luigi Dallapiccola, Lukas Foss, George Rochberg, Alexander Goehr, and, among the Israelis, Ben-Zion Orgad, Abel Ehrlich, and André Hajdu. The performance, tending toward the grandiose, called for two conductors, a chamber orchestra, a chorus, a children’s choir and band, five soloists, pantomimists, a narrator, and pieces of sculpture (by Yigal Tomarkin), this last in order to lend a visual dimension to Orgad’s work. This report reviews the individual works of the seven composers presented in Testimonium II.

Keywords: Testimonium I, Testimonium II, Roman Haubenstock-Ramati, Recha Freier

“The Theorist Giovanni del Lago: A New View of the Man and his Writings,” Musica disciplina 27 (1973): 107–51.

For a shorter version, see “The Theorist Giovanni del Lago: A New View of his Writings,” in Henrik Glahn, Søren Sørensen, and Peter Ryom, eds., Report of the Eleventh International Congress of Musicology, Copenhagen 1972, 2 vols. (Copenhagen: Edition Wilhelm Hansen, 1974), 1:432–36.

In preparing an edition of note nere madrigals, the writer encountered the usual problems with which editors of early music cope in trying to achieve a satisfactory text underlay. The theorists who treat this question—Zarlino, Vicentino, Gaspar Stoquerus—are relatively late. Were there theorists who treated the question in the era of the note nere madrigals, namely, the 1530s and 1540s? It turns out that Giovanni del Lago wrote a letter (1541) on text underlay antedating Zarlino’s rules by some twenty years. In del Lago’s only known treatise, Breve introduttione di musica misurata (1540), it is clear that the same letter is formed of two chapters of the Breve introduttione. The study is an investigation of del Lago’s letters, of which thirty are preserved in the first part of MS Vat. Lat. 5318. A comparison of their contents with the treatise yielded a number of interesting relationships, resulting in the possibility of tracing the genealogy of the treatise and affixing an early date to its conceptual origins. The present writing discusses the first of the letters, then it details its affinities with the printed work as well as with the author’s correspondence at large.

Keywords: Giovanni del Lago, del Lago’s letters, del Lago’s treatise Breve introduttione di musica misurata

“Vicentino and his Rules of Text Underlay,” The Musical Quarterly 59 (1973): 620–32.

The reason for devoting a separate study to Nicola Vicentino and his rules of text underlay—in book 4, chapter 30, of his L’antica musica ridotta alla moderna prattica (1555)—is that the author reveals himself considerably more of an individualist in their formulation than generally reckoned. Vicentino’s rules number twelve: four correspond to rules of Giovanni Maria Lanfranco (Scintille di musica, 1533), one corresponds to a rule of Gioseffo Zarlino (Le istituzioni harmoniche, part 4, chapter 32, 1558) and seven remain Vicentino’s own. The study comments, first, on the rules corresponding to Lanfranco’s, second, on the one rule of Zarlino’s, third, on the seven rules of Vicentino, and last on the differences between the rules as Vicentino formulated them and as formulated by Gaspar Stoquerus (in his De musica verbali libri duo, ca. 1570). Vicentino’s seven new rules apply to Adrian Willaert’s style as do those of Lanfranco and Zarlino, as clear from Vicentino’s claim on the title page of his book of five-voice madrigals (1546) that he was a “disciple” of Willaert.

Keywords: rules of text underlay, Nicola Vicentino, Giovanni Maria Lanfranco, Gioseffo Zarlino, Gaspar Stoquerus, Adrian Willaert

1971

“The Israel Composers’ Workshop, August, 1970,” Orbis musicae 1 (1971): 91–99.

The writing is a report on the Israel Composers’ Workshop run, in its third year, by the Israel Music Festival. It reviews the four works heard in the Workshop: Songs without Words by Ben-Zion Orgad, Horizons in Violet and Blue by Jaakov Gilboa, Fractions by Dov Carmel, and the Sextet for flute/piccolo, clarinet, bass clarinet, violin, cello, piano, and percussion by Leon Shidlowsky; it gives material on their biography; and it quotes examples from the works.

Keywords: Israel Composers’ Workshop, Ben-Zion Organ, Jaakov Gilboa, Dov Carmel, Leon Shidlovsky

Report from Israel: The Composer’s Workshop, 1969,” Current Musicology 11 (1971): 66–75.

In 1969 the League of Composers in Israel organized the Composer’s Workshop for its second consecutive year. The workshop scheduled works for performance by Mordechai André Hajdu (Plasms II, Quelquechose de torrentiel), Chaim Alexander (Go to the Ant), Edy Halpern (Frammenti), Abel Ehrlich (The Book of Creation), Yitzhak Tamir (Mito), and Josef Mar-Chaim (Journeys).

Keywords: Israel, The Composer’s Workshop (1969), Mordechai André Hajdu, Chaim Alexander, Edy Halpern, Abel Ehrlich

Review. Avraham Soltes, Off the Willows: The Rebirth of Modern Jewish Music (New York: Bloch, 1970): Music Library Association Notes 28 (1971): 234–35.

Review. [Bronislaw Huberman], An Orchestra is Born: The Founding of the Palestine Orchestra as Reflected in Bronislaw Huberman’s Letters, Speeches, and Articles (Tel Aviv: Yachdav, 1969): Music Library Association Notes 28 (1971): 235.

1970

“Musicology in Israel: Its Resources and Institutions,” Ariel 27 (1970): 59–66.

The history of musicology and ethnomusicology in Israel is closely interwoven with developments on a national, educational, and artistic sphere. Seeds of an indigenous musical culture were planted around 1910 with the opening of the country’s first music school. Growth accelerated with the founding of the Hebrew Opera by Mordechai Golinkin (1923), the formation of a Society for New Music (1929), and the launching of the Palestine Orchestra, today the Israel Philharmonic Orchestra, by Bronislaw Huberman (1935). The year 1933 marks the inauguration of the first Conservatory of Music (now the Rubin Academy of Music, Jerusalem), while the year 1945 marks the opening of a Teachers’ Training School for Music (Tel Aviv). The educator Leo Kestenberg (d. 1961), to whose initiative the Training School is due, drew up a blueprint for an educational system predicated on the specificity of the Jewish cultural heritage. He struggled with the problem of finding a “didactic” norm among the different ethnic strata of Israeli society, each with its own language, folkways, and artistic tradition. He also struggled with the different opinions about what music education in Israel should be like. Kestenberg geared his reform to encompass both the past with its two thousand-year-old history of Jewish music and the present with its colorful ethnic practices. The two areas about which Kestenberg’s program turned were, from the beginning, the two directions in which music research in Israel evolved.

Keywords: musicology in Israel, ethnomusicology in Israel, Leo Kestenberg, the specificity of the Jewish cultural heritage                           

“Report from Israel: Highlights of the Year 1968–69,” Current Musicology 10 (1970): 40–44.

Of the various activities of musico-musicological interest occurring in 1968–69 the report adverts attention to four: the Israel Music Weeks, the lectures presented at the Center for Israeli Music, the annual symposium of the Israel Musicological Society, and the Fifth World Congress for Jewish Studies. It is about these four activities that the present “report from Israel” is concerned.

Keywords: Israel, the Israel Music Weeks, the Center for Israeli Music, the annual symposium of the Israel Musicological Society, the Fifth World Congress for Jewish Studies

“The ‘Sack of Rome’ Set to Music,” Renaissance Quarterly 23 (1970): 412–21.

So uniform is the subject matter of the sixteenth-century madrigal that when a poem departs from convention, it warrants attention. This is the case of the sonnet Trist’Amarilli set to music by Philippe Verdelot. Its anonymous poet delineated a bucolic scene of the type frequently encountered in the later madrigal; he peoples it with Amaryllis, Tityrus, Atalanta, and a company of shepherds and flocks; he mentions the Tiber and the Vatican. The study opens with the text of the poem and its translation. It appears to be an allegorical treatment of the Sack of Rome. The allegory, formed as a diminutive pastoral drama with Amaryllis and Tityrus as main actors, opens with the speaker (lines 1–8). Away from Rome during and after its invasion, the speaker addresses the sad and forlorn Amaryllis, asking her if it is true that the flocks have lost their shepherd and gone astray. The key to the allegory, however, is the pointed reference to the Tiber and the Vatican. From the date of the first printed edition of the “Sack of Rome” as a madrigal (1530), one may conjecture the place to be Rome; the time to be after 6 May 1527; and the dramatis personae to be Clement VII as Tityrus, Mater ecclesia (the Church) as Amaryllis, and the Congregation of the Faithful as the flock. The argument (of the first octave) is that Pope Clement, bereaved, flees the Vatican and the Tiber; leaves are scattered, meaning that there is general destruction in the place where the clergy once sang forth praises to the Church. In the last six lines of the sonnet, the poet introduces the figure of Atalanta, who, according to Greek legend, was the fleet-footed maiden who outraced her many suitors, killing them off as she overtook them. Only Hippomenes escaped this fate: he dropped golden apples in her path and Atalanta did what her curiosity dictated her to do: she stopped and picked them up, thus was she conquered.

Keywords: The Sack of Rome, Philippe Verdelot, Amaryllis, Tityrus, Atalanta, the Tiber, the Vatican

“Towards a Definition of the Early Secular Dialogue,” Music & Letters 51 (1970): 37–50.

Dialogues are no strangers to secular music: whenever two or more people come together to discourse on a subject beyond the sacred or liturgical pale, they engage in a secular dialogue. Examples may be pointed to from the time of the troubadours. Secular dialogues before 1700 have been neglected in the literature. The only scholar to write on the early secular dialogue was Theodor Kroyer. His article, written in the cradle years of modern musicology (1909), is a classic in its field. But Kroyer imposes chronological limits on the discussion, beginning around 1540 and ending with the early years of the seventeenth century. Even Alfred Einstein intimates by his slim choice of dialogues in the third volume of The Italian Madrigal that the form got under way toward the second half of the sixteenth century. The present study aims to come up with a more inclusive definition of dialogue than that provided by Kroyer: Kroyer recognized two forms of secular dialogue: the reprise (or da capo) dialogue, working with juxtaposed groups of voices; and the role dialogue, building on the differentiation of solo and choir. The dialogues on which Kroyer did not discourse are motet dialogues, madrigal dialogues, reflective and polemical dialogues, pastoral dialogues, erotic dialogues, lament dialogues, dialogues for ensemble as well as for soloists, proposta-risposta dialogues, and dialogues with echoes. The present study treats secular dialogues and conversational dialogues and it signals the differentiation of male and female parts by their scoring.

Keywords: secular dialogue, Theodor Kroyer, Alfred Einstein                                                                                                                                                                                                                            

Translation. Ernst Krenek, “Amerikas Einfluß auf eingewanderte Komponisten” (Musica 13 [1959]: 757–61): “America’s Influence on its Émigré Composers,” Perspectives of New Music 8 (1970): 112–17.

1969

‘Mannerism’ in the Cinquecento Madrigal?” The Musical Quarterly 55 (1969): 521–44.

Mannerism is generally taken to denote a movement in the visual arts covering the years from 1520 to 1620. So potent was its influence and so widespread its diffusion that the term has come to be associated with a sizable portion of sixteenth-century Italian painting and sculpture. Historians of music tend, however, to speak of sixteenth-century music as associated with the Renaissance, dividing it into various periods (early, middle, late) or nationalities (English, French, Italian). The notion of a musical mannerism, though championed in a small body of scholarly writings, has failed to catch on. In its own time, maniera was assigned two distinct, almost antithetical meanings. The first, holding for the fifteenth and first half of the sixteenth centuries, connotes the poise and refinements of courtly behavior and, as such, was used by the author Giusto dei Conti (d. 1449), indeed, dei Conti praises “la virtù, la beltà, e la maniera” of the lady for whom he penned his Canzoniere. Only in later writings, from the second half of the sixteenth and early seventeenth centuries, did maniera acquire its second meaning with which we are conversant today of hollow virtuosity and of graces carried to precious or capricious extremes. In art as in music there was a consciousness of divergent styles, corresponding, in a way, to what Walter Friedländer called “mannerism” and “anti-mannerism” or to what Claudio Monteverdi classified as a prima and a seconda prattica. The madrigal as maniera? The notion of mannerism in the Italian madrigal is suggested as a hypothesis, depending for its workability on a number of general affinities between sixteenth-century music and the arts. In this study, these affinities are summed up as artificiality, eclecticism, over preoccupation with detail, and change as a constant of style and structure. The conceits of the madrigal work by way of antitheses, uniting mutually exclusive “concepts” and forcing a rationale on ideas which, when held up to scrutiny, seem irrational in their conjunction. Most characteristic of the concetto is its sudden turn to the unexpected, a procedure technically known as peripety (reversal, sudden change). The striving for cleverness à tout prix shows especially in the metaphor, in its way a concetto taking various forms: simile, allegory, personification, or oxymoron. In a form addicted to courtly artifice, semantical double entendre, and contrasts of style, details were destined to assume greater importance than the whole. Obsession with details can be traced to the madrigale cromatico, a madrigal species of the 1540s and early 1550s using smaller note values (semiminims, fusas, and semifusas). A style consciousness took hold of the composer who, aware of stylistic multiples, ponders the appropriateness of his modes of writing, or his maniere, to their textual content. A number of questions have still to be asked: why is it that the madrigal started out as a hedonistic courtly entertainment while mannerist painting first went through turbulent, almost psychopathic beginnings before lapsing into a courtly style? What relationship does the agitated madrigale cromatico bear to maniera? What about musica reservata? How does it relate to maniera?

Keywords: mannerism, maniera, concetto, peripety, madrigale cromatico, musica reservata

“Verse Types in the Early Madrigal,” Journal of the American Musicological Society 22 (1969): 27–53.

Reprinted in Ellen Rosand, ed., The Garland Library of the History of Western Music, 14 vols. (New York: Garland, 1985), 3:287–313; and in an Italian translation as “Tipologie metriche e formali del madrigale ai suoi esordi,” in Paolo Fabbri, ed., Il madrigale tra Cinque e Seicento (Bologna: Società editrice Il Mulino, 1988), 95–122.

The poetry of the early sixteenth-century madrigal includes a wide variety of verse types: sonnets, ballate, canzoni, the ottava rima, the madrigale, and occasional prose extracts. A distinction should be drawn between “madrigal” as a general term of reference and “madrigal,” or madrigale, as a specific poetic form. It is clear, from a survey of the madrigals themselves, that the madrigale was not the leading form of the early madrigal. In Philippe Verdelot’s repertory, for example, the ballata and canzone are represented by some twenty-three and twenty-two pieces respectively, thus standing on almost equal terms with the madrigal proper, some thirty pieces. The ranks of the former swell, moreover, with the inclusion of forms located midway between the ballata/canzone and the madrigal. These midway forms are labeled here ballata-madrigal, the Trecento-like madrigal, and the canzone-madrigal. The study relates to each of them: the ballata, its history, its structure, the arrangement of its rhymes and verse lengths; the ballata-madrigal as it relates to the ballata; the madrigal and its supposed structural freedom; the Trecento-madrigal; the canzone, its history, its description by Dante (he ranked it above the sonnet and ballata in literary excellence); the many canzoni found in the poetry of Petrarch; the structure of the canzone and alterations in its structure after the example of the madrigal; the canzone-madrigal; the relation between the canzone and the free madrigal; and the distinction between the canzone continua (or distesa) and the canzone divisa. The main points of discussion in the study are: (1) the poetry of the early madrigal as a cover for a number of types distinguishable in their prosody; (2) the term madrigal as having two meanings, one collective, assuming the aforementioned forms, the other specific, referring to the structure of the sixteenth-century madrigal; (3) the Trecento madrigal as perpetuating itself into the sixteenth century in the guise of direct or altered imitations; (4) the ballata and canzone as forms that, in their prosody, are neither as “fixed” as the formes fixes of the frottola, nor as free as the “free” Cinquecento madrigal; and (5) the popular notion that the madrigal is none other than a canzone reduced to a single stanza does not hold up to critical examination. In the end, the picture of the early madrigal that emerges is as a form wavering between extremes of freedom and schematicism.

Keywords: sixteenth-century madrigal, ballata, canzone, ottava rima, ballata-madrigal, canzone-madrigal 


1968
Chi bussa? or The Case of the Anti-Madrigal,” Journal of the American Musicological Society 21 (1968): 85–93.

Chi bussa?, a dialogue for six voices by Philippe Verdelot, belongs to a collection of “the most beautiful (bella) and sublime (divina) madrigal music ever heard.” The collection in which this statement occurs is La più divina, et più bella musica, che se udisse giamai delli presenti madrigali, a sei voci. Composti per lo eccellentissimo Verdelot (1541). It shares with various other “beautiful and sublime” madrigals of this and other collections its general theme: an importunate lover, a hesitant lady, and the wiles of the former to break down the resistance of the latter. Chi bussa? departs from the Petrarchan madrigal, or, more specifically, “belli” and “divini” madrigals, in its lowbrow dialogue, negating, point by point, the traits of the “nice” madrigal to become the incarnate of the anti-madrigal. The study first quotes the text, a dialogue between She and He: in tone it is so deliberately lowbrow as to parody the Petrarchan madrigal. The dialogue of She and He has a strange accumulation of hissing, sputtering noises—F’s, Z’s, and P’s—tossed between the speakers. The study then ponders the music of Chi bussa?, as parodist as the text, for Verdelot, who travested the madrigal of the late thirties and early forties, demolishes it from its foundations up. Chi bussa? sounds an unaffected F-major with a middle section centered in the dominant; it skirts contrapuntal intricacies to assume a plain, homophonic texture; its melodies are brief in length and pithy in content. Most interesting is the composer’s differentiation of male and female parts: the female part is written for the two top voices and the male part for the four lower ones.

Keywords: Chi bussa?, Philippe Verdelot, parody of the madrigal, differentiation of female and male parts

“Musical Research in Israel: Its History, Resources, and Institutions,” Current Musicology 7 (1968): 120–27.

The history of musicology and ethnomusicology in Israel is closely interwoven with developments on the national, educational, and artistic scene. Seeds of an indigenous musical culture were planted around 1910 with the opening of the country’s first music school and, in 1911, of the Israel School of Music, the latter headed by Abraham J. Idelsohn. Growth accelerated with the founding of the Hebrew Opera by Mordechai Golinkin (1923), the formation of a Society for New Music (1929), and the launching of the Palestine Orchestra, today the Israel Philharmonic Orchestra, by Bronislaw Hubermann (1936) and, in the same year, of the radio station Voice of Jerusalem. The year 1933 marked the inauguration of the first Conservatory of Music (now the Rubin Academy of Music, Jerusalem), and the year 1945, the first Teachers’ Training School for Music (Tel Aviv). Leo Kestenberg (d. 1967), responsible for this school, drew up a blueprint for an educational system predicated on the specificity of the Jewish cultural heritage. Yet it was not easy to find a “didactic’ norm among the different ethnic strata of Israeli society, each with its own language, folkways, and artistic tradition. Nor was it easy to reconcile the correspondingly different opinions continuing to this day about what music education in Israel should be like. Kestenberg geared his educational reform to encompass both the past and the present, two areas that, from the very beginning, signaled the two directions in which Israeli music research evolved. Another area to engage the interest of researchers is ethnomusicology; still another is folk song. Music research in Israel would not have reached its goals were it not for its researchers, among them Robert Lachmann (d. 1939), Edith Gerson-Kiwi (d. 1992), Eric Werner (d. 1988), Higinio Anglés (d. 1969), Jacques Chailley (d. 1999), Dika Newlin (d. 2006), and Bence Szabolcsi (d. 1973), associated in one way or another with music research in Israel. Musicology came into its own with the founding in 1956 of an Israeli branch of the International Musicological Society, later reconstituted as the Israel Musicological Society.

Keywords: music research in Israel, music education in Israel, Leo Kestenberg, Robert Lachmann

“Yevanit, lashon ve-tarbut: musikah” (“Greek language and culture: music”; in part), in Ha-entzikelopedyah ha-‘ivrit (“Encyclopedia Hebraica”), 33 vols. (Jerusalem, Tel Aviv: Encyclopedia Publishing Company, 1959–67), 19 (1968): 588.