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This collection opens up a new field of academic and general interest: Australian medievalism. That is, the heritage and continuing influence of medieval and gothic themes, ideas and cultural practices. Geographically removed from Europe, and distinguished by its eighteenth-century colonial settlement, Australia is a fascinating testing-ground on which to explore the cultural residues of medieval and gothic tradition. These traditions take a distinctive form, once they have been 'transported' to a different topographical setting, and a cultural context whose relationship with Europe has always been dynamic and troubled.


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Early colonists attempted to make the unfamiliar landscape of Australia familiar by inscribing it with European traditions: since then, a diverse range of responses and attitudes to the medieval and gothic past have been played out in Australian culture, from traditional forms of historical reconstruction through to playful postmodernist pastiche. It is not a question of five minutes by the clock at one, two, three, four, heels together, hands above your head, out, down.

One forgets oneself, yet effort and the desire for perfection are there, the desire to give truer, more perfect expression to the inspiration, and to attain the unattainable perfection. All the drudgery of formal practising and training is lacking. At the same time the body, by an almost unconscious process, grows more and more responsive to inspiration, a more ready instrument of expression. I have never in my life practised with one eye on a clock and to the tick of an imaginary metronome, any more than when my thoughts turned towards fitting draperies I contemplated pink tights and a stiff skirt like an inverted tea saucer.

And as I write this, I cannot help quoting Ruskin's beautiful words: "Fix, then, this in your mind His business is to give, by any means, however imperfect, the idea of a beautiful thing; not, by any means, however perfect, the realisation of an ugly one. Francois Delsarte's theories teach us that every fibre, every vigorous impulse, every muscle, and every feeling should have its existence so well defined that at any moment it can actually assert itself.

His teaching rests on the inseparability of body and spirit, which, united through interchange of effects, results in an harmonious existence. For example, he compared the human being with a musical instrument. The back being the keyboard, the spinal column the keys, the various members and muscles the strings.


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The player of this instrument is the soul, which is designed to transpose the movements of the body into music. So I worked on, finding unspeakable joy from delving into any works on the subject that I could find.

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I felt I had a great, grand secret, and I guarded it jealously. One day I remember well, looking back upon these happy days. There was a child, a little girl, daughter of a well known American musical critic residing in Berlin, and I set myself to teach her to dance after my fashion, to dance me a story. Her name was Carla, and clever and beautiful she was, with fluffy golden curls and eyes of deepest blue shaded by long lashes, black as night.

I loved this little girl with her heart full of beautiful pure impulse, and it was a joy to me to whisper a story into her dainty ear and bid her dance it to me. This time I told her of a little girl who wandered into the forest and, plucking a flower, blew through the frail stem a note of music.

To her the elves and spirits came wandering, and she danced with them until the moon had gone and left the woodland in shadow.

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When I bad finished this simple story, I went away, telling her to think how she could repeat it all in silence. In half an hour she told me all, and so vividly that I, for the time, was in the forest with her, in the cool night air, with the eerie mites around us.

Lady Mary Wortley Montagu

Then it came to me that I surely might so give unspoken eloquence to a music story that audiences would, at my will, come into the woods with me, and would feel sorrow or terror or gladness as I showed it. To set my own interpretation upon the meaning of a master and to convey that meaning to the accompaniment of the music was what I longed to do. Thus you see how day by day my work went on, from morning till night, and all the time I was ever thinking, ever trying, ever rejecting, ever accepting new influences.

THE summer of I spent in delightful Weimar, as one of the disciples of, to me, the greatest living pianist, Ferruccio Busoni. It had been my keen desire to be directed in my musical studies by him, and so, when I received his affirmative reply to my letter asking if I might attend his classes, I felt as though I could shout my joy from the house tops. Old world Weimar, with its quiet squares, is rich in its associations with German art and literature, and its atmospheie is very different from that of busy, up-to-date Berlin. Here the great giant of German literature, Gcethe, lived fifty years of his life.

Schiller came here towards the end of his days, at Goethe's invitation. Goethe's house in the Gcethe Platz is the shrine of many pilgrims.


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In one room is the piano on which young Mendelssohn played. Lucas Kranach's great picture of the Crucifixion, in which he introduced the faces of Martin Luther, Melancthon and Bugenhagen, hangs in the Stadt-Kirche. In Liszt's vine-covered house the pupil-room is the same as when the great master taught there. There was much for me to see and study at Weimar besides my music. Also I came in touch with a broader spirit of what I had best call Bohemian bon camaraderie than I had met in Berlin. It was the kind of Bobemianism that I frankly delighted in, though I may as well confess that it did not appeal in the same way to certain old-fashioned inhabitants, who had either never possessed youthful spirits, or had forgotten the days when they had.

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But of this more presently. The most delightful relations existed between Busoni and his pupils. To us he was something much more than a great master of his art. We really might have been his children, and when our work was done we seemed to share quite naturally in his family life, with his wife, the dearest of women, and his two beautiful children. We were some twenty-eight of us. And what a mixture! The German tongue was our Esperanto. We devoted our mornings to hard study.

Busoni was an inspiring master. On two afternoons in the week, Tuesday and Friday, we gathered at the Tempel Herrenhaus for an informal kind of concert. There was no fixed programme. But though there was a delightful spontaneity about these afternoons, we only gave of our very best. In fact, in one respect they were not unlike a Quakers' meeting, when only those who feel inspired rise to speak.

But there the comparison ceases. We were really like a very large, happy family. On other afternoons, when lunch was done, we would go to Busoni's beautiful villa for coffee. No ceremony, no formality; we were sure of friendliness and simple welcome. Time had a way of skipping on these delightful afternoons, and we generally stayed to tea as well. At other times Busoni and his wife would come to us, or perhaps we would make an expedition to one of those open-air spots, beloved by Germans, and take our coffee there.

It might be to the beautiful lawn of the Tempel Herrenhaus, or to the Belvedere Chateau. Delightful places abound around Weimar. Indeed, we loved our master for the kindly simple nature that went hand-in-hand with his wonderful brilliancy in art, and no one delighted more in our affection and respect for him than his dear wife. My memories of those Weimar days are like a breath of clean, fresh air. This kind of personal intimacy between master and pupils is characteristic of German student life.

Professors are not afraid that their influence will be lessened or their dignity abated by revealing themselves human. Somehow, I cannot picture so easily an Oxford "don" unbending in the same way. And an Oxford "don" playing "Cat and Mouse" after dusk with his pupils! Shades of dead and gone Vice-Chancellois! Ought I to whisper it? I have played that game in the squares of Weimar with a band that included a professor and his wife. Worse still, certain prim and formal old ladies complained to the authorities, and the police were doubled in certain quarters to prevent the possibility of any repetition of such a terrible offence!

We certainly did disregard some conventions. Another cause of complaint was our whistle. Instead of climbing up many stairs to a friends' room, we would whistle a two-noted, peculiar signal from the street.

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It saved time, and was part of the bon camaraderie that made those days delightful. Sometimes as we wandered through the squares and streets, a Bohemian band of brothers and sisters, we would all link arms and take two short steps with one foot and a long one with the other, and so continue "Hopla! Then we would have supper parties in our rooms, after which we would see one another home, a somewhat lengthy process, delayed by "Hopla" and "Cat and Mouse. But, perhaps, we had kept them awake! But those delightful, free-and-easy days of hard study and bon camaraderie came to a close all too soon.

The autumn of found me back in Berlin. I was continuing to give rhythmic physical expression to my fancies and the inspiration of silent music or the memories of picture or nature; but I was still keeping my own confidence. My joy in trying to give expression to my idea seemed to make the idea grow, and soon it was dominating my thoughts.

Perhaps of all the great painters whose works I have studied, Botticelli has influenced me the most. His lyrical imagination, his love of the wind and all things that the wind stirs trees, draperies, floating hair so wonderfully expressed in his paintings, and his pure love of the human form, never defiled by a descent to meretricious art, had deeply impressed themselves upon me. But if he inspired pose in those formative days, I was thinking more of the Greek dancing girls when I turned my thoughts to my draperies.

George J. Whyte-Melville

On those lines I fashioned my first dress. I had no doubts as to the lightness and truth of my idea, but I did experience dark moments when I wondered if I were the fitting person to give it expression. I had made the acquaintance of many distinguished artistic and literary men and women in Berlin, and among these Marcel Remy, the Belgian composer, musical critic, and savant. But as yet I did not know him well enough to count him a friend, deeply as I respected and admired his sparkling talents, and his unerring, sensitive taste, and I little dreamed when I thought of mentioning my idea to him, that he would one day compose the music for my "Vision of Salome.

I HAVE had many sorrows in my short life, sorrows too great and deep to mention in this little volume, and they, I feel, have been the keynote to stirring my soul from its childish sleep and making my every fibre quiver in the softest wind of sentiment, and my soul and spirit sigh for the truth of existence.

An episode in my life has left its deep imprint upon my work, and caused me to throw myself deeper into my studies, thus influencing greatly the turn and development in my mind.

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