Arthur Benjamin's Operas

Tempo ◽  
1950 ◽  
pp. 15-18
Author(s):  
Dennis Arundell

Ever since the seventeenth century composers of English operas have been handicapped by the snob-preference for foreign works irrespective of their merits. In Purcell's day a second-rate French composer, whose past is still shrouded in Continental mystery, was so boosted in London even by Dryden that it was only through an open-air performance by Mr. Priest's school-girls at Chelsea that Dido and Aeneas convinced both London theatre managers and eventually Dryden himself that Purcell was “equal with the best abroad.” In this century, when the usual opera favourites were established, it has been even more difficult for English opera-composers to get a showing (at one time it had not been unheard of for English operas to be translated into Italian or German for production in this country): but twenty-five years ago the Royal College of Music followed the example of Mr. Priest by producing for the first time Vaughan Williams' Hugh the Drover, which was afterwards given publicly by the British National Opera Company, and in 1931 under the auspices of the Ernest Palmer Opera Fund, introduced The Devil Take Her, the first opera by the Australian composer Arthur Benjamin. The enthusiasm of the singers, headed by Sarah Fischer and Trefor Jones, the cunning skill of the conductor, Sir Thomas Beecham and the practical knowledge of the producer, John B. Gordon, who had had so much experience at Cologne and who was at the time doing such good work for opera at the Old Vic, all combined to make the performance outstanding.

1991 ◽  
Vol 34 (4) ◽  
pp. 831-855 ◽  
Author(s):  
Craig Rose

During Queen Anne's reign it was thought noteworthy that, in an age otherwise disfigured by party rancour, the charity school movement had won general acclaim. ‘No colourable Objection has been made against it’, declared the high churchman Andrew Snape in 1711, ‘nor indeed can it meet with Opposition from any, but those who are unwilling that the Empire of the Devil should be weaken'd, that Vice and Immorality should lose any Ground, and who are the declar'd Enemies of God and Goodness’. Charity schools were viewed as a force for unity in a politically divided society. Writing to Robert Harley in August 1710, John Hooke expressed his hope that Harley would lead a non-party ‘Coalition of Honest Men’, and noted universal praise for the charity schools as a sign of optimism for the future. At the 1709 anniversary service of the London charity schools, Samuel Bradford, a whig divine, bemoaned divisions in the body politic, but happily remarked that ‘The design which we are here pursuing has a natural tendency to unite the serious and pious of different persuasions amongst us’ Bradford's joy, though, was tempered with a warning. Just as there was ‘nothing more likely to unite us, than the zealous Prosecution of such a design’, so there was ‘nothing could so effectually defeat our endeavours in this case, as the espousing or promoting any particular Party or Faction’. The Reverend Lord Willoughby de Broke also feared that the charity schools would be dragged into the arena of party conflict. The charity would flourish, he commented in 1712, “if our political Discords do not withhold the Mercy of God from prospering this good work”.


2021 ◽  
Vol 66 (1) ◽  
pp. 109-133
Author(s):  
Ioan Pop-Curșeu

"Sexual Acts, Horror and Witchcraft in Cinema. The Copulation with the Devil: a Psychoanalytical Perspective. This paper tries to approach, taking as a starting point a Romanian painting from the 18th century, a scene with a strong phantasmatic load: the sexual act of a woman, who is considered a witch, with the devil. Several films are analyzed: Häxan by Benjamin Christensen (1922), Rosemary’s Baby by Roman Polanski (1968), L’Anticristo by Alberto de Martino (1974), Angel above, Devil below by Dominic Bolla (1975). These films share some common features, important for the analytical process: the copulation with the devil, the presence of traumatized characters who are submitted to a psychological cure, the recycling of psychoanalytical vocabulary, especially “hysteria”, the problems with parental instances. In order to interpret these films, there is a coming back to Freud’s ideas on the Devil, as expressed in the letters to Wilhelm Fliess or in the study A Seventeenth-Century Demonological Neurosis (1923). The devil as an image of unconscious impulsions or as a substitute of the father are the main Freudian intuitions used here for an optimal interpretation of the chosen films. Keywords: sex, sexual act, horror, witchcraft, psychoanalysis, Freud, cinema. "


1898 ◽  
Vol 44 (187) ◽  
pp. 673-693 ◽  
Author(s):  
A. R. Urquhart

Before addressing you, I have formally, however imperfectly, to express my full appreciation of the high honour conferred upon me at your hands in thus placing me in the Presidential Chair of your beneficent Association. I say beneficent advisedly, for when men have banded themselves together for the cultivation of science and the improvement of the condition of the insane, they associate to fulfil these functions as practical philanthropists. These good intentions have been realised in fruitful performance in words and deeds, and we hold our Annual Meeting to-day with a desire, an ability for good work that cannot fail to mark the year as one of humane progress.


1968 ◽  
Vol 9 (1) ◽  
pp. 57-77 ◽  
Author(s):  
R. Porter

Nicholas Crispe (1598–1666) played a very important part in the developing of English trading contacts with West Africa in the seventeenth century. He obtained a commanding position within the African company in 1628 and did much to secure the company's reconstitution on a sounder basis in 1631. From 1631 until 1644 Crispe was the driving force behind the trade and, in particular, directed and largely financed the successful English entry into the gold trade of the Gold Coast, where permanent English factories with resident traders were established for the first time and a fort was started at Kormantin. After the Restoration he tried to regain his former position, but was unsuccessful, though his membership of the Company of Adventurers did give him some influence on the trade. Other members of the family were also involved in the African trade, sometimes in a significant way, over the same period.


2014 ◽  
Vol 14 ◽  
pp. 87-147 ◽  
Author(s):  
Florentina Badalanova Geller

Cosmogonies and mythopoesis in the Balkans and beyondCompared and contrasted in this article are three different types of accounts dealing with the cosmogonic and eschatological themes employed in Slavonic and Balkan oral tradition, para-Biblical literature and modern poetry. The focus of analysis is the cluster of motifs attested in the creation narrative of the apocryphal Legend of the Sea of Tiberias. Two versions are examined: the South-Slavonic one discovered in 1845 by V. Grigorovich in the Monastery of Slepche, and the 18th century Russian account from MS № 21.11.3 (fols. 3a–5b) from the Archaeographic Department of the Library of the Academy of Sciences [Библиотека Академии наук, Рукописный отдел] in St. Petersburg, composed most probably by an Old Believer; this manuscript is published here for the first time. Folklore counterparts of the apocryphal Legend of the Sea of Tiberias are treated, with special emphasis on the oral narratives from the Bulgarian diaspora in Bessarabia (God and the Devil Create the World Amicably but then Fall Out). Finally, a poem of the 20th century Bulgarian intellectual Pencho Slaveykov [Пенчо Славейков] from his anthology “On the Island of the Blessed” is discussed; the poem, entitled How God willed the Earth to come to be and what did Satanail do after that? was designated by Slaveykov himself as “a legend of the Bogomils”, and blended within his lyrics are dualistic themes and motifs attested in vernacular Christianity, with the hallmark of Haeresis Bulgarica. Kosmogonie i mitopoetyki na Bałkanach i nie tylkoW artykule zostały porównane trzy typy narracji zawierających wątki kosmogoniczne i eschatologiczne, które funkcjonują w słowiańskiej i bałkańskiej tradycji ustnej, literaturze parabiblijnej oraz poezji doby modernizmu. Przedmiotem uwagi stała się grupa motywów poświadczonych w narracji o stworzeniu, znanej z Legendy o Morzu Tyberiadzkim. Analizom poddane zostały dwie wersje: południowosłowiańska, odkryta w 1845 roku przez W. Grigorowicza w Monastyrze w Slepče, oraz ruska – z XVIII wieku, znajdująca się w kodeksie MS № 21.11.3 (fols. 3a–5b), przechowywanym w Oddziale Rękopisów Biblioteki Akademii Nauk w Sankt Petersburgu – skomponowana najprawdopodobniej w środowisku staroobrzędowców (rękopis ten jest tu publikowany po raz pierwszy). Następnie przeprowadzona została analiza odpowiedników folklorystycznych apokryficznej Legendy o Morzu Tyberiadzkim, ze szczegól­nym uwzględnieniem narracji ustnych funkcjonujących w bułgarskiej diasporze w Besarabii (Bóg i Diabeł tworzą świat w przyjaźni ale potem stają się wrogami). Na końcu został poddany interpretacji poemat z XX wieku autorstwa bułgarskiego modernisty Penczo Sławejkowa [Пенчо Славейков] z antologii Na wyspie błogosławionych [На острова на блажените]; poemat ten, zatytułowany Jak Bóg zezwolił, aby powstała ziemia i co potem uczynił Satanael?, został nazwany przez samego autora „legendą Bogomiłów”, i skompilowany w jego tekstach z dualistycznymi motywami występującymi w chrześcijaństwie tego regionu, a rozpoznawa­nymi jako haeresis bulgarica.


Author(s):  
Ayesha A. Irani

The Muhammad Avatāra: Salvation History, Translation, and the Making of Bengali Islam reveals the powerful role of vernacular translation in the Islamization of Bengal. Its focus is on the magnificent seventeenth-century Nabīvaṃśa of Saiyad Sultān, who lived in Arakanese-controlled Chittagong. Drawing upon the Arabo-Persian Tales of the Prophets genre, the Nabīvaṃśa (“Lineage of the Prophet”) retells the life of the Prophet Muhammad for the first time to Bengalis in their mother-tongue. This book delineates the challenges faced by the author in articulating the pre-eminence of Islam and its Arabian prophet in a land where multiple religious affiliations were common, and when Gauṛīya Vaiṣṇava missionary activity was at its zenith. Sultān played a pioneering role in setting into motion various lexical, literary, performative, theological, and, ultimately, ideological processes that led to the establishment of a distinctively Bengali Islam in east Bengal. At the heart of this transformation lay the persuasiveness of translation on a new Islamic frontier. The Nabīvaṃśa not only kindled a veritable translation movement of Arabo-Persian Islamic literature into Bangla, but established the grammar of creative translation that was to become canonical for this regional tradition. This text-critical study lays bare the sophisticated strategies of translation used by a prominent early modern Muslim Bengali intellectual to invite others to his faith.


2021 ◽  
Vol 12 (3-4) ◽  
pp. 295-341
Author(s):  
Deniz Beyazit

Abstract This article discusses The Met’s unpublished Dalāʾil al-khayrāt—2017.301—(MS New York, TMMA 2017.301), together with a group of comparable manuscripts. The earliest known dated manuscript within the corpus, it introduces several iconographic elements that are new to the Dalāʾil, and which compare with the traditions developing in the Mashriq and the Ottoman world in particular. The article discusses Dalāʾil production in seventeenth-century North Africa and its development in the Ottoman provinces, Tunisia, and/or Algeria. The manuscripts illustrate how an Ottoman visual apparatus—among which the theme of the holy sanctuaries at Mecca and Medina, appearing for the first time in MS New York, TMMA 2017.301—is established for Muhammadan devotion in Maghribī Dalāʾils. The manuscripts belong to the broader historic, social, and artistic contexts of Ottoman North Africa. Our analysis captures the complex dynamics of Ottomanization of the North African provinces of the Ottoman Empire, remaining strongly rooted in their local traditions, while engaging with Ottoman visual idioms.


Belleten ◽  
2006 ◽  
Vol 70 (258) ◽  
pp. 561-588
Author(s):  
Süleyman Demi̇rci̇

Basing on firsthand research on original, largely unused Ottoman archival registers (Anadolu ve Rumeli eyâletleri avârizhâne defterleri), this paper intends to examine in a systematic way avâriz and nüzul levies and their rates in the province of Karaman from 1620s to 1700. The focus of this paper will be the development of avâriz and nüzul levies as an alternative major source of regular taxation for the Ottoman government during the seventeenth century. It is a line of research that has so far attracted little attention from scholars despite the fact that there is now more debate on Ottoman socio-economic history generally.This examination will enables us to see for the first time how the avâriz and nüzul rates fluctuated during the seventeenth century down to the level of livas within the Province.


2020 ◽  
pp. 85-114
Author(s):  
Wanda Brister ◽  
Jay Rosenblatt

The period of Dring’s life as a full-time student at the Royal College of Music overlapped with the concluding years of World War II. The director of the RCM, George Dyson, decided to keep the school open, and Dring’s diaries provide a picture of her life during the first years of the war. Principal teachers included W.H. Reed in violin, Lilian Gaskell in piano, Topliss Green in voice, and Margaret Rubel in “dramatic.” Dring continued to be active as a performer, earning her ARCM certificate in piano, and she performed in many plays and scenes as part of the dramatic class. She also had the opportunity to produce, direct, and write the music for The Emperor and the Nightingale, the annual Christmas play for the Junior Department. Her most important instructor was Herbert Howells in composition, with whom she studied for her entire four years as a full-time student, and she also took occasional lessons with Ralph Vaughan Williams. Her musical style is discussed through an examination of “Under the Greenwood Tree,” the first of her Three Shakespeare Songs, written and first performed during these years.


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