This chapter considers the development of musical practices related to increased musical patronage at princely and noble courts, as well as of other institutions that acquired greater profile as patrons of music within the ecclesiastical and civic spheres, but always from the perspective of ‘musicking’ during the age of discovery. Structured into six sections, which are based on the dichotomy between outside and inside and on that between written and oral, this chapter addresses the idea of urban soundscapes, with a focus on institutions such as cathedrals, churches, monastic institutions and court as acoustic spaces. It also analyses the impact of religious reform throughout the long sixteenth century, the musical practices in the domestic milieu, the impact of music printing on the accessibility of music, unwritten practices, such as improvised polyphony and ornamentation, and the international circulation of music and musicians.

Carpentier worked in radio broadcasting for more than twenty years, during the golden age of radio in the 1930s through the 1950s. He was a pioneer in thinking about the wireless reproduction of sound and music and worked collaboratively with many noted musicians and writers of his time. This chapter charts Carpentier’s poetics of sound as he formulated it in his articles on radio and radio scripts. It also studies two soundscapes that would appear in Carpentier’s posthumous memoir Recuento de moradas, and in his novel Concierto barroco. The chapter concludes by saying that the intermedial mingling, in his fiction of visual and soundscapes lent to Carpentier’s realist aesthetics a unique quality of verisimilitude.

Sound and hearing play a crucial role in the conceptualisation and perception of divine entities, cultic places, and ritual processes. Sound phenomena can evoke religious experiences, structure ritual communication and stimulate desired emotional responses, whilst exposure to certain resonance frequencies can affect the human body, thereby influencing one’s perceptions and states of consciousness. This essay analyses the Dodonean soundscape, exploring the potential affect of the various sonic experiences in relation to the process of consultation. In addition to the diverse sensory input from the natural environment, which in the case of Dodona is crucial, as it can be surmised from the traditional accounts of the oracular oak, special consideration is given to the chalkeion of Dodona, a remarkable sonic installation that offered one of the most unusual auditory experiences to the pilgrims. Based on the symbolic and sound properties of the chalkeion, it is possible to suggest that the soundscape at Dodona invited a form of ecstasy or meditation, with the potential to alter the focus of attention and consciousness, thus allowing for new forms of knowledge to become available.

The findings of the present study are detailed in the concluding Chapter 8. They underline the place and prestige of the feste di ballo within the considerable artistic landscape of early modern Naples. The chapter briefly revisits and summarizes the significant larger social, political, and artistic contexts that promoted the growth and proliferation of the feste tradition. It also considers their resonance as emblems of Neapolitan aristocratic identity prior to the rise of Napoleon and the Republican ideals that dominated the continent at the end of the century. Finally, it situates the feste di ballo as a form of historical soundscape, placing emphasis on sonic frameworks within documentary accounts of Naples and its environs.

Chapter 2 contests deeply entrenched assumptions about pastoral, arguing that the Eclogues do not evince nostalgia for a lost, idealized nature but nonetheless are deeply concerned with the nonhuman environment. The chapter shows that the local places so central to the Eclogues are networks and assemblages of human and nonhuman beings, and that the local dwelling valorized by the collection is dwelling as a part of a more-than-human community. The poetry figures this ecological dwelling through the trope of pastoral sympathy and through its focus on environmental sound. Ultimately, the chapter argues that Vergilian pastoral is best understood not as a representation of herdsmen’s songs but of entire bucolic soundscapes. The second part of the chapter considers the implications of this more-than-human acoustic world for our understanding of Vergil’s own poetry. It argues that nonhuman sound contributes to the sonic texture of Vergil’s language, identifying an acoustic ecopoetics in the Eclogues as Vergil manipulates his language to transmit and recreate nonhuman sound.

Histories of urban sound have often fixated on the regulation of soundscapes and sensitivities to noise – frequently on the part of a perpetually rising bourgeoisie. Using the case study of the ’news-horn’, a tubular instrument used by newspaper vendors, this chapter offers an alternative way of understanding the changing soundscapes of towns and cities: rhythm. Developing from the post-horn which had been used in England since the sixteenth century, the news-horn became a common sound on the streets of 1770s London. However, with the growth of newspaper print and news from the Revolutionary and Napoleonic wars, the intensity and frequency of the news-horns’ blasts increased. This produced an arrythmia in London’s soundscape that clashed with other street sounds, sabbath-day silence, and the busy hum of London’s commercial centres. During the 1820s this resulted in the disappearance of the news-horn from London’s streets. Looking back from the mid-nineteenth century, many writers did not celebrate the news-horn’s removal. Instead, they remembered its sound with a fond nostalgia. The news-horn was one among many casualties in the emergence of a new London soundscape that replaced a pointillist pattern of auditory information with a roaring blanket of urban noise.

This chapter considers a range of methods for writing about literary soundscapes. R. Murray Schafer’s seminal coinage of soundscape residually informs current debates about the sonic dimensions of literary form, but the discursive alignment of print and voice and reading and listening is an enduring aspect of the history of modern literature. This history extends from the capacious descriptive ambition of the realist novel through to, and beyond, literary modernism’s experimental ambition to capture the sounds of modern life at a critical moment when an array of recording devices emerged to do what literature could not – record sound in real time. Spanning from Charles Dickens to Elizabeth Bowen, this chapter analyses the various ways writers from the nineteenth century to the present have responded to the sound worlds in which they lived by attending to the distinctive sonic textures of literary language and its unique capacity to channel the rhythms and voices of everyday socially embodied sound.

This chapter examines noise in literature. Rather than attempt to trace the myriad ways in which ‘noise’ has entered into literary works, the chapter deals with literature’s relationship to what Aldous Huxley described as the ‘age of noise’, the particular acoustic conditions produced by the modern mechanical environments and media forms of the early twentieth century. The ‘age of noise’ was acoustic – produced by factories, cars, gramophones and wireless sets – but it was also a widely circulating social discourse used to make sense of, and argue about, the perils and possibilities of the modern age. The chapter argues that writers played a central role in narrating the ‘age of noise.’ Writers who were concerned with noise in the early twentieth century, such as Georges Duhamel, not only translated the sounds of modern societies into language but also shaped the social politics of noise, playing an important part in defining what, and who, was labelled as noisy.

What does ‘an opera of mankind’ sound like? It depends on what mankind sounds like, and what sounds the ‘prose’ prevents us from hearing. For Francois Villon, on whom Pound based his first opera, it sounded like the brothel, the street, the tavern, the sounds of ‘theft, murder, whoring, and praying’ and the rhythms of everyday language. It is of no small importance that Pound’s primary musical curator is R. Murray Schafer, the Canadian composer who edited Ezra Pound and Music (1977), and who helped Pound prepare Le Testament for a revival radio performance. In The Soundscape (1993), Schafer reads many of the sounds in Pound’s Cantos – the sea, the woodcutter and the machine. In establishing a new cultural-scientific-aesthetic ‘interdiscipline’ of soundscape design, Schafer found that Pound, for whom all disciplines were interdisciplines, exemplified this tendency in poetry.