The title quotation from Under Milk Wood encapsulates a widely held belief in the innate musicality of the Welsh and its religious roots. These roots were put down deeply during the nineteenth century, in a huge expansion of choral and congregational singing across Wales and particularly in the industrial communities. This development has been described as ‘a democratic popular choral culture rooted in the lives of ordinary people’, and central to it was the cymanfa ganu, the mass hymn-singing festival. Choral and congregational singing, typified by the cymanfa ganu, underpinned the perception of Wales by the Welsh and by many non-Welsh people as ‘the land of song’.

Alongside this phenomenon ran the tradition of the plygain, a Welsh Christmas carol service. While the cymanfa developed in nonconformist chapels in the mid to late nineteenth century, and on a large – often massive – scale, the plygain is a tradition dating from a period much further back, when Welsh Christianity was Catholic; it belonged to agricultural workers rather than the industrial communities; and the singers sang in much smaller groups – often just twos or threes.

This article describes the nature and origins of these contrasting traditions, and looks at the responses of listeners both Welsh and non-Welsh, and the extent to which they perceived these practices as expressive of a peculiarly Welsh identity. It also considers some of the problems of gathering evidence of working-class responses, and how far the sources give an insight into working-class listening experiences.

According to the critical consensus on Gustav Mahler's Fourth Symphony, Mahler seems, through both his orchestration and musical material, to be evoking both the composers who preceded him and childhood. Many scholars have claimed to hear specific allusions in the first movement to pieces composed in a classical style, and Mahler's use of simple themes with ornamented melodies in the Fourth Symphony also seems to suggest a classical style.

At the same time, however, most writers hear a disparity in the movement between Mahler's nominal late romantic compositional style and his use of simpler or more naïve-sounding materials. Nostalgia – defined here as a simultaneous acknowledgment of and rebellion against the irreversibility of time – offers one way of examining Mahler's juxtaposition of traits of music from the past and present. Using nostalgia as a theoretical frame, we can examine how music might be able to suggest a relation between the past and present akin to memory.

In the first movement, Mahler's late romantic treatment of ‘classical’ materials seems to depict an unsuccessful attempt to recapture an idealized past, and the fourth movement‘s depiction of heaven in childlike terms set predominantly in the style of a lullaby suggests the irretrievable – perhaps even non-existent – past in which the soothing tones of a mother's voice hold the promise of calming all worry.

From the earliest reviews, the trope of music has shaped the image of Tennyson for critics and readers. Tennyson's talent is one that joins voice and ear:

Nature […] has taught Mr. Tennyson to sing as a poet should sing, – she has taught him to throw his whole soul into his harmonies.

He has a fine ear for melody and harmony too – and rare and rich glimpses of imagination. He has – genius.

At the time of his death in 1892, the paradigmatic American poet Walt Whitman was more widely celebrated in Britain than in his own country, having received the vocal support of the likes of Tennyson, William Michael Rossetti, John Addington Symonds, Swinburne (for a time) and Edward Carpenter. For these writers, Whitman’s political egalitarianism – expressed through notions of ‘manly love’ and comradeship – presented a powerful alternative to prevailing Victorian forms of political and social relations. Whitman also provided significant inspiration for British composers at the turn of the twentieth century, with settings by Holst, Delius, Grainger, Scott, Gurney, Bridge, Stanford, Wood, Vaughan Williams and others. Yet while Whitman’s transatlantic literary reception has come to be seen as a moment of crystallization in the formation of contemporary notions of homosexuality, his reception among British composers is viewed as having been highly circumscribed, focusing more on the democratic and mystical implications of Whitman’s poetry.

This article suggests a different account of Vaughan Williams’s reading of Whitman, and explores the implications of this reading for our broader understanding of the relationship between several notions of nationalism, masculinity and modernism. This examination aims to complicate, inter alia, the narrative of rupture associated with the transition to modernism, by demonstrating how the continuity of intellectual concerns across aesthetic, national, and sexual spheres has been obscured by strategies of displacement.

This article offers a series of experiments exploring the potential for ‘distant reading’ in French music criticism. ‘Distant reading’, a term first coined by literary theorist Franco Moretti, refers to quantitative approaches that allow for new insights into a large corpus of texts by aggregating data. While the main corpus employed here is the Revue et gazette musicale de Paris (1831–1877), I also use secondary corpora of reviews of Félicien David's Herculanum in 1859, Berlioz's reviews of Gluck and Beethoven in the Journal des débats and reviews that mention Gabriel Fauré in the Library of Congress’ Chronicling America database. My experiments employ a text analysis tool named Voyant, built by Geoffrey Rockwell and Stéfan Sinclair, thereby also offering a basic introduction to the range of visualizations employed in distant reading. My experiments focus on areas in which quantitative methods are particularly well suited to generating new knowledge: corpus-wide visualizations and queries, moving beyond traditional text searching, investigations of music critics’ authorial styles and detecting sentiment in reviews, and finally, to geographies of music criticism.

This article uses Jeff Astley's concept of ordinary theology (Jeff Astley, Ordinary Theology: Looking, Listening and Learning in Theology (Aldershot: Ashgate, 2002)) to examine and interpret listening experiences from nineteenth-century Methodist sources. It argues that the participatory experiences of singing together with fellow believers were crucial to the development and sustenance of personal faith, and that believers shared accounts of such experiences in ways that they knew would be understood by their readers as indicative of the depth and sincerity of their spirituality. It further contends that the widely recognized importance of hymnody in Methodism demands attention to its practice as well its content, and that while the lyrics of hymns set out Methodist theology and doctrine, the participative experience of communal singing was itself invested with meaning and value by many lay Methodists. Ordinary theology provides a framework through which common features of these accounts are identified and discussed, emphasizing the importance of various forms of life writing in understanding the ways in which religious practice shaped the lives and interactions of individual believers. The article also explores differences between different types of published and unpublished life writing. While examples are drawn from different branches of nineteenth-century Methodism, it is argued that hymnody's potential for creating spiritually intense experiences was commonly recognized and affirmed across them. This article contributes to the wider discussion of the significance of listening experiences by emphasizing music's vital role in the construction and communication of meaning between individuals on matters of deeply personal value.

Hypnosis used sound and musico-dramatic methods to effect previously unanticipated kinds of changes in body and psyche, showing a ‘sonic turn’ in this new kind of medicine. For Franz Anton Mesmer, musical techniques and instruments were essential elements of his theory and practice, not merely adjuncts, as previous research has tended to assume. The musical structures of the Classical style provided Mesmer with patterns for artificially inducing and regulating his patients’ crises, whose periodicity medicine previously considered fixed and unchangeable. Mesmer executed these therapeutic strategies using the recently invented glass harmonica. From the Marquis de Puységur to Jean-Martin Charcot, Mesmer's successors turned their attention to somnambulism and catalepsy, sleep-like states often induced by the sound of a tam-tam, an Asian gong new to Western music. The contrast between harmonica and tam-tam reflects the passage in musical techniques from modulating dramatic crises to obliterating consciousness itself. Even considered as suggestion, hypnosis followed processes of intensification and dramatization characteristic of Classical and Romantic music.

This article explores the music education of the Greek people in the nineteenth century, as revealed through the description of music education in Constantinople, Corfu and Athens.

Before the establishment of the new state of Greece early in the nineteenth century, both Greeks and Europeans speak of ‘Greece’, referring to Greek communities beyond its borders. Music education in those communities consisted mainly of the music of the Greek Orthodox Church – applying a special notation, appropriate to its monophonic, unaccompanied chant – and Western music, and was characterized by the degree to which either culture prevailed. The antithesis of those music cultures was best represented, at least up to the 1850s, among the Greeks living in Constantinople – the seat of the Greek Orthodox Church – and Corfu of the Ionian Islands – where Italian music was assimilated. Athens was elected in 1834 as the capital of the Greek state because of its ancient monuments and did not attain the significance of a contemporary cultural centre before the 1870s. In Athens, these two musical cultures were absorbed and transformed through their confrontation and interaction. However, the new state's political orientation determined the predominance of Western music in music education in the capital.

The story of the orchestra in the nineteenth century usually focuses on two types of orchestras: theatre orchestras – such as La Scala, the Queen's Theatre (London), and the Paris Opéra – and concert societies – such as the Vienna Philharmonic, the London Philharmonic, the Société des Concerts du Conservatoire (Paris), and the New York Philharmonic. It concentrates on the conductors who led these orchestras, many of whom were also famous composers, such as Weber, Spontini, Berlioz, Mendelssohn and Wagner, whose works form a large part of today's ‘classical’ music repertory. This story is not wrong, but it is incomplete.

In this article I examine the impact of Felix Mendelssohn's affiliation with a German-Jewish subculture on his music as reflected in the Lieder ohne Worte (Songs without Words) for piano solo. To better understand the interrelationship between musical formations and sociocultural realities, I associate the real and imaginary tensions between the German, the Jewish, and the German-Jewish with stylistic ambiguities in Mendelssohn's piano songs, which often destabilize the lyrical simplicity projected by the lieder framework through formal complexities that exceed the narrow scope of the piano miniature.

I establish the connections between Mendelssohn's music and sociocultural disposition by identifying a correlation between his so-called stylistic ‘conservatism’ and the anachronistic devotion of German Jewry to the universal ideals of the Enlightenment during the rise of German nationalism. Against this background, I primarily reveal the generic heterogeneity of the Lieder ohne Worte, which feature ‘progressive’ stylistic frameworks associated with the lied traditions yet concurrently point toward the formal ideals of eighteenth-century classicism. And following this, I position the stylistic duality of Mendelssohn's piano songs within a broader context through Heinrich Heine's essay The Romantic School, which sheds crucial light on the negotiation of Jewishness within German culture as it is reflected in aesthetic movements, historical changes, and political climates.

In this article Adorno's approach to Mahler is subjected to linguistic-conceptual critique, in order to highlight its ambiguous philosophical and methodological syncretizing of discourses of epistemological commensurability and hermeneutic incommensurability. As a response to this and to Adorno's privileging of authorial production as determinant of meaning, this study invokes Richard Rorty's pragmatist philosophy and aspects of translation theory in order better to understand the world of post-Adornian Mahlerian meaning generated by use of the music in diverse screen works over the last half century. Examples of the ‘re-description’ of Mahler's music resulting from such usage are discussed in relation to the tradition spawned by Visconti's Death in Venice and in various contexts of appropriation, fragmentation and juxtaposition through which radical re-configurations of putative meaning take place.

We are living in a great age for sheet music research. After a long period of scholarly apathy, in the last few decades the world has awoken at last to the great historical value that sheet music holds, from its topical texts, to its extraordinary illustrations. Researchers today can discover online sheet music-based exhibits on a huge variety of subjects, from the blockbuster Music for the Nation exhibits and digital collections on the Library of Congress website, which embed detailed articles and essays into curated collections of sheet music resources, to exhibits created by specialized institutions like the National Museum of Civil War Medicine, which brings together songs from the North and South concerning enslaved persons, pacifists and carpetbaggers, complete with historical context and analysis. Many blogs tie sheet music illustrations in with current events: McGill's Marvin Duchow Music Library current exhibit, for instance, Women, Work, and Song, in Nineteenth-Century France (Fig. 1), provides impressive historical context and brief essays in both English and French. Accessed entirely through the lens of sheet music, the McGill exhibit neatly demonstrates the power of the Wayback Machine that sheet music can provide us. All things ‘culture’ can be explored: the economy, religion, gender, LGBTQ issues, consumerism, elements of popular culture such as the figure of the diva, sociological topics, and so on. Sheet music is invaluable for research of all kinds, as it documents trends as they happen in a specific time and place. McGill's music library curators have harnessed just this type of documentary evidence to build an excellent exhibit. But how do researchers find the music for this kind of detailed analysis? This round-up will explore the current landscape of historical sheet music, centred around how we access it online, news about the Sheet Music Consortium (where it has been, and where it is going) and, finally, a brief listing of digitized sheet music collections which are not included in the Consortium.

When, in 1838, the University of Edinburgh received General John Reid's bequest founding a Chair of Music, members of the Senatus were baffled by their duty to establish a Professorship in a subject previously absent from university curricula, at an institution with no apparent call, or desire, for musical instruction. There was, furthermore, no obvious precedent for such a post elsewhere. Oxford and Cambridge's music professorships dated back to the seventeenth century, but both had been virtual sinecures since not long after their foundation. The institution of the Royal Academy of Music in the previous decade provided no model for a university subject, as it catered primarily for young ladies and aspiring professional performers, with no obviously ‘academic’ form of study. German universities included musical study but were primarily concerned with history in terms of stylistic development, with compositional ends in mind. The trustees appointed to manage the Reid bequest faced the daunting task of creating an entirely new academic subject, which needed to be divorced from current musical study and practice in order to render it suitable for the university environment.

The founding of the Philharmonic Society in 1813 has traditionally been seen to represent a significant milestone in the development of English concert life, standard musicology holding that the Society emerged from a period of orchestral inactivity in London stretching back to the departure of Haydn from the city some eighteen years earlier. Tracing the origins of these claims to the writings of the Society's founders and early historians, this article will attempt to reassess the validity of this ‘myth’ surrounding the Philharmonic. Offering a detailed examination of certain previously under-explored elements of turn-of-the-century London concert culture it will illustrate that, although the Philharmonic clearly did provide a prominent new institutional focus for the performance of symphonic repertory after 1813, concert series prior to that point can no longer be assumed to have been entirely devoid of orchestral music.

In the course of the development of Western culture, the ideas of Plato have wielded enormous influence. One of Plato's most influential ideas is his particular conception of truth. For Plato, truth exists in a different realm of reality from ourselves, a realm unlike the things we see around us in space and time. Truth consists of ideal being or ideal essences, subsisting in what he called the world of the forms.

It has been often observed that Georgian Britain was alive with musical activity, and that London was one of the most important musical hubs in Europe. Most of Britain's important provincial centres were well connected to the capital by road or sea, and this helped facilitate the spread of the latest musical ideas around the country. The west Cumberland town of Whitehaven is situated over three hundred miles from London by road and, at the time, was isolated from the rest mainland Britain by the surrounding fells of the Lake District. Nevertheless, by the end of the eighteenth century Whitehaven had grown into one of Britain's most important ports and had a musical life that rivalled that at any other major town in the country.

Musical life in Whitehaven was dominated by the Howgill family. William Howgill senior was appointed organist of St Nicholas’ Church in 1756 and set himself up there as music teacher and concert promoter. Here he raised a family and was succeeded in his musical duties by his son, William Howgill junior. This article examines the Howgill family's musical activities in depth and explores their London connections. This research is based on the detailed study of primary sources including newspapers, but there has also been an effort to examine all of William Howgill junior's compositions. This study reveals that, despite Whitehaven's remote location, Howgill junior was well aware of the latest musical developments in the capital.

While their names are not frequently juxtaposed in existing scholarship, Percy Grainger and Edward MacDowell both maintained that cosmopolitanism was not merely a return to eighteenth-century idealism, but also a practical solution to mediating the anxieties of their epoch. I argue that, as members of a transatlantic network of artists, their overlapping system of referents and mutual fascination with Nordic cultures was integral to the development of mutable definitions of cosmopolitanism. At the same time, the deliberate consciousness of difference that permitted for the simultaneous expansion and contraction of identities also contributed to the rise of conflicting imperatives. In the case of Grainger, certain tensions remain unresolved, including the propensity to circulate racial hierarchies under the moniker of ‘cosmopolitanism’. Therefore, in this article, I offer a methodology for appraising the common foundations of their affiliations, advance new analytical tools for evaluating the practice of ‘cosmopolitanizing’ local sources, and problematize the purported universality of their resultant discourse. By focusing upon the particular aspect of harmonic contextuality, I find that a distinct mode of hybridity emerged as they sought to distance themselves from European artistic models while in living America – one that ironically brought properties of time and space into closer proximity. This study thereby illustrates that the consequences of their cultural dialogue led to the end of anachronisms in the service of a ‘continual and restless spirit of change’.