The King's Theatre, Haymarket, was destroyed by fire in June 1789. Shortly thereafter some wealthy and powerful patrons – notably the Prince of Wales (the future George IV), the Duke of Bedford and the Marquis of Salisbury – launched an ambitious scheme to build a fabulously expensive Royal Opera House in Leicester Square. The venture was designed to re-establish London as a major centre for Italian opera and ballet, to reform the wayward financial and artistic management of the King's Theatre and to give the capital city a grand opera house of modern design that would rival any in Europe. Because the royal patent promised for Leicester Square was blocked, the scheme had to be dropped, and the sponsors wound up establishing the ill-fated and short-lived Pantheon Opera instead – but that is another story. Our concern here is with the Leicester Square project which, though never realised, did set in motion many of the changes desired by its backers and helped to return London to the mainstream of opera.

Like the modern romance novel or murder mystery, late-eighteenth-century opera buffa is a thoroughly conventional genre. Standard plot devices, stock characters and vocal types, and particular kinds of musical number appear again and again, and any reasonably comprehensive understanding of the genre requires that we recognise these familiar patterns in text and music. This is especially important in the case of Mozart, who lies at the heart of our interest in the repertory: while his operas are routinely praised for their uniqueness and originality, we can evaluate these claims only by addressing the formal and stylistic procedures that served as his immediate context.

We publish here, in slightly altered versions, three lectures given by Pierluigi Petrobelli in Autumn 1988 as Chair of Italian Culture at the University of California, Berkeley. The terms of the Chair, established in 1928, state that the person entrusted with the post should ‘lecture in illustration and interpretation of Italian culture’.

Heinrich Dorn, conductor, composer and critic in mid-nineteenth-century Germany, was well known to his contemporaries as a man who disliked Wagner's music. He himself always claimed to have given Wagner every chance: ‘Sensible people who do not set themselves blindly either for or against Wagner's music’, he would comment, ‘cannot but admit that he is the greatest of living composers’. Yet his reviews of Wagner's work invariably ended in querulous diatribes against what he considered Wagner's refusal to supply the necessities of good operatic composition – lively plot, singable melody and if not traditional then at least recognisable forms – in works that, moreover, were far too long. ‘Individual moments seize one’, Dorn wrote after attending dress rehearsals for the Munich première of Tristan and Isolde, ‘but they are, as so often in Wagner's music, oases in a vast desert. … The second act of Tristan seemed to drag on even more endlessly than the first, and at last I found myself in such an apathetic condition that I almost turned and bit my neighbour … just to be delivered from the prevailing circumstances’.

It has become commonplace to assume that language and style in Italian opera are not a unified phenomenon, easily comparable with the language and style of a purely musical work. Rather they constitute the various elements of a plurilinguistic interplay in which the opposite pole from ‘the author’ is the characters: those figures whose personality, function and social condition command an individual musical language. Musical expression is determined by an interaction of the author's discourse with the fictive discourse of characters; even when one or the other seems to dominate, there remains an important, implicitly dialogic element, one that can sometimes be inferred solely from a sense of discordant context. In many instances, therefore, operatic discourse suggests analogies with the ‘dialogic’ nature of the modern novel posited by the Russian critic Mikhail Bakhtin.

There are few opportunities to compare differing readings by Mozart of the same text. Except in his sacred music, Mozart rarely had occasion to return to texts that he had already set, and relatively few sketches, drafts or heavily revised autographs offer extended alternative versions of other settings. Although most of the surviving sketches and drafts for operas and other vocal pieces do not diverge significantly from the final versions, some of these preliminary materials reveal Mozart reconsidering a text-setting, and thus offer important glimpses into his dramatic imagination. Such is the case with a draft for ‘Da schlägt die Abschiedsstunde’, the first aria of Der Schauspieldirektor. The draft and final autograph present related yet significantly different conceptions of the same number, enabling us to examine Mozart's revision of one particular aria, and his reconciliation of an individual solo number with the larger dramatic argument of the opera.

Just as politics can be analysed as a cultural and symbolic enterprise (that is, as theatre in the broadest sense), so too can theatre or opera (in a narrower sense) be analysed as political. Jonathan Dollimore identifies various conflicting processes at work in Renaissance English theatre: the ‘consolidation’ of power by a dominant order; the ‘subversion of that order’ and the ‘containment of ostensibly subversive pressures’. We need not accept Dollimore's essentially Marxist analysis of these processes in order to recognise the validity of his assertion that ‘the theatre [is] a prime location for the representation and legitimation of power’. But the way such power is consolidated, subverted or contained depends on the political and social systems in which the theatre operates. The issues are complex enough when one focuses on plays produced in Elizabethan or Jacobean London. They become even more difficult to sort out when single works or groups of related works are performed over a period of time in various locations, each with its own societal configuration, as in the different political entities that comprised the Italian peninsula during the first half of the nineteenth century (to which might be added the other European and even American audiences to which they were played). Under such circumstances, how can we measure the political implications of these works? Where does their meaning reside? How does that meaning change as a function of time or geography?

From Flaubert to Richard Strauss, male artists in late nineteenth-century Europe were fascinated by the figure of Salome. This fascination, indeed, amounted to a genuine craze. One representation sparked another: J.-K. Huysmans fantasised about paintings by Gustave Moreau; Oscar Wilde expanded on Huysmans; Aubrey Beardsley illustrated Wilde. Fine editions of Wilde's Salome with Beardsley's illustrations remained cult objects well into the twentieth century. In general, the Salome craze, like the science and medicine of its day, sought to legitimise new forms of control by men over the bodies and behaviour of women. The present paper revisits this well-known episode in cultural history with two distinct aims in mind, one interpretative, the other methodological. The interpretative aim is to offer a feminist approach to the fin-de-sièclecompulsion to retell the Salome story with lavish attention to misogynist imagery - those quivering female bodies and gory male heads. The methodological aim is to find a meeting ground for literary criticism and musicology as both disciplines aspire to become vehicles of a more comprehensive criticism of culture.

In Herman Melville's story, Billy Budd, Sailor (An Inside Narrative), the potentially mutinous reaction of the Bellipotent's crew to Billy's execution is quelled by a call to order:

For suddenly the drum beat to quarters, which familiar sound happening at least twice every day, had upon the present occasion a signal peremptoriness in it. True martial discipline long continued superinduces in average man a sort of impulse whose operation at the official word of command much resembles in its promptitude the effect of an instinct.

On 6 June 1920, a work premièred at the Paris Opéra and, unlike others preceding it that season, met with general approbation in the press. Despite reservations, newspapers as well as political and musical journals pronounced the opera sincere, deeply religious, an ‘oeuvre de foi’. The composer–librettist, Vincent d'Indy, must have been both pleased and perplexed by such praise, for he had originally conceived the work as a trenchant political critique. As planned in 1903, the opera was to show, in d'Indy's words, ‘the nauseating Judeo-Dreyfusard influence’ within a legend that accommodated this message.

We have long been accustomed to think in terms of opera ‘stars’, and thus it should not overstrain the imagination to extend the astronomical analogy when dealing with operatic history: to speak of comparisons in magnitude, of orbits, or of suns and their satellites. A particularly useful notion in interpreting with reasonable accuracy evidence surviving more than a century and a half is that of parallax: the apparent displacement of an object caused by an actual change in point of view. A shift caused by the passing of years can intro-duce comparable distortions. My case in point involves the early Italian careers of two operas: Lucia di Lammermoor, making its way much more slowly at first than Belisario, which took off auspiciously but soon fell behind in terms of number of productions and performances. I select these two operas because, in spite of individual differences, they share the same composer and librettist, the same impresario commissioned them and only a little more than four months separates their first performances. Lucia's premiére took place at the San Carlo, Naples, on 26 September 1835; Belisario's the following 4 February at La Fenice in Venice. They emerged, therefore, into much the same climate of sensibility.

Imagine what would have happened if Prospero had come out in front of the curtain at the end of the first performance of Shakespeare's Tempest on 1 November 1611 and if, at his words

Now, 'tis true,

I must be here confin'd by you,

Or sent to Naples. Let me not,

Since I have my dukedom got

And pardon'd the deceiver, dwell

In this bare island by your spell;

But release me from my bands

With the help of your good hands.

Gentle breath of yours my sails

Must fill, or else my project fails,

Which was to please […],

the audience had not applauded. In accordance with Jacobean theatrical practice, the sound of applause breaks the theatrical illusion.

The millennium to which my title refers is that of the Christianisation of Russia, which took place in 988, and which was recently celebrated the world over, not least in newly broad-minded Russia herself. And yet the designation is somewhat imprecise: the millennium was really that of a sovereign's baptism. After considering and rejecting Judaism and Islam (so the legend goes), the Great Prince Vladimir of Kiev embraced the Christian faith and established it as a state religion – the statiest state religion that ever was (or is: the situation has been updated under the Soviets, but not fundamentally changed). The distinction is necessary if the subject of these remarks is to have any meaning at all, and it will also help explain why there is relatively little to say about it.