IF 0.1 2区 艺术学 0 MUSIC Eighteenth Century Music Pub Date : 2022-02-14 DOI:10.1017/S1478570621000373
A. Fiore
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摘要

对与世隔绝的妇女社区音乐生活的研究往往因缺乏文献和音乐来源或难以获得档案而受到阻碍。在某种程度上,仍然难以捉摸的是,在正式对外封闭,但实际上是重要艺术和音乐活动的推动者的机构围墙内进行的丰富生活。修道院不仅是贵族指定的容纳年轻女性的地方,也是政治威望的象征,也是艺术赞助和音乐实践的文化中心。最近,音乐学对现代尼姑院的音乐活动有所了解,这首先要感谢罗伯特·肯德里克(Robert Kendrick)、克雷格·蒙森(Craig Monson)和科琳·里尔登(Colleen Reardon)等学者的贡献,他们展示了这些机构的音乐活力。事实上,在不同的欧洲背景下,音乐往往是与世隔绝的社区和城市生活之间的联系点:宗教团体通过组织专业歌手和乐器演奏家的庄严庆祝活动来炫耀他们的权力和威望,从而成为神圣音乐的生产者和赞助人。珍妮特K.佩奇的研究增加了一个重要的因素,调查修道院音乐在奥地利。佩奇重新发现了哈布斯堡宫廷与维也纳宗教机构之间的密切关系,揭示了这种环境的政治和文化价值。维也纳的圣雅各布修道院无疑是最有趣的例子之一:17世纪中叶的游客报告称,在那里举行的音乐表演中,女性音乐家是主角。这些修女的音乐实践不仅仅是伴随礼拜仪式,还包括戏剧表演,清唱剧和神圣流派。1695年,圣母玛利亚·安娜·冯·拉舍诺创作了清唱剧《圣弗朗西斯科·阿西西》,它代表了今天这种作品中最完整的例子。正如佩奇在详细介绍中所解释的那样,玛丽亚·安娜·冯·拉舍诺在1672年左右作为一个新手来到圣雅各布修道院,但她的音乐活动早在维也纳宫廷就开始了,她的父亲约翰·拉舍·冯·拉舍诺在那里工作。值得注意的是,宫廷为玛丽亚·安娜提供了“学者津贴”,使她能够接受足够的音乐训练,包括唱歌、作曲和演奏键盘、小提琴、中提琴和横笛等乐器。1694年至1709年间,在圣雅各布,Raschenau创作了七部献给利奥波德一世皇帝的主要音乐作品。《神圣的刺激》于1695年7月25日在修道院守护神圣詹姆斯的盛宴上演出。然而,这部清唱剧唯一幸存的手稿可能是由宫廷抄写员写的,因为,正如佩奇解释的那样,利奥波德一世喜欢在表演时跟着音乐走。因此,由于它不是用于音乐实现的副本,它包含一些错误和遗漏也就不足为奇了。此外,现在的比分
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Le sacre stimmate di San Francesco d'Assisi Maria Anna von Raschenau (c1650–1714), ed. Janet K. Page Middleton, WI: A-R Editions, 2019 pp. xxxviii + six plates + 92, ISBN 978 1 987 20255 7
Studies of musical life in cloistered women’s communities are often hindered by the lack of documentary and musical sources or by difficulties in accessing archives. Still elusive, to some extent, is the richness of the life conducted within the walls of institutions that were formally closed to the outside world but were, as a matter of fact, promoters of significant artistic and musical activities. Convents were not only places designated by the nobility to accommodate young women, but also symbols of political prestige and cultural centres for artistic patronage and musical practice. Recently, musicology has been shedding light on the musical activities of the nunneries of the modern age, thanks above all to the contribution of scholars like Robert Kendrick, Craig Monson and Colleen Reardon, who have demonstrated the musical vitality of some of these institutions. In fact, in various European contexts, music was often a point of contact between the cloistered community and city life: religious houses flaunted their power and prestige by organizing solemn celebrations with professional singers and instrumentalists, thus becoming producers and patrons of sacred music. The studies of Janet K. Page add a significant element to the investigation of convent music in Austria. Page has rediscovered the close relationship between the Habsburg court and Viennese religious institutions, revealing the political and cultural value of this type of environment. The Augustinian convent of St Jakob auf der Hülben in Vienna was certainly one of the most interesting examples: visitor reports from the mid-seventeenth century describe female musicians as the protagonists of musical performances that took place there. The musical practices of these nuns did not consist simply in accompanying the liturgy, but also included theatrical performances, oratorios and sacred genres. The oratorio Le sacre stimmate di San Francesco d’Assisi was composed in 1695 by the canoness Maria Anna von Raschenau, and it represents today the most complete example of this sort of production. As Page explains in the detailed Introduction, Maria Anna von Raschenau arrived in the convent of St Jakob around 1672 as a novice, but her musical activity began earlier in the Viennese imperial court, where her father, Johann Rasch von Raschenau, was employed. It is worth noting that the imperial court itself provided Maria Anna with a ‘scholar’s stipend’, allowing her to receive adequate musical training in singing, composing and playing instruments such as keyboards, violin, viola da gamba and transverse flute. Between 1694 and 1709, at St Jakob, Raschenau composed seven major musical works dedicated to the Emperor Leopold I. Le sacre stimmate was performed in 1695 on 25 July, during the feast of St James, the patron saint of the convent. However, the only surviving manuscript of this oratorio is a version that was probably written by a court copyist, since, as Page explains, Leopold I loved to follow the music during the performances. Therefore, since it is not a copy intended for musical realization, it is not surprising that it contains some errors and omissions. Furthermore, the score, now
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