In the autumn of 1564, the abbot of the Benedictine monastery of S. Giorgio Maggiore in Venice recounted his experience on a recent journey from Rome to Venice of hearing the Lamentations sung during Holy Week in Perugia and Arezzo. It was a source of considerable annoyance to the abbot that, instead of the anticipated refined, devout and pious rendition appropriate to the liturgical occasion, the performance had been a confused uproar owing to the large number of participating singers and the extensive use of ornamentation, with the result that the mournful character of the Lamentations text had not been comprehensible. The direct consequence of the abbot's criticisms was the published compilation, by the anonymous monk to whom the observations had been made, of a comprehensive collection of polyphonic settings by the Benedictine monk Paolo Ferrarese of the constituents of the Holy Week liturgy. The editor stresses that the settings demonstrate the required qualities of piety, devotion, gentleness and smoothness, as well as clarity of text setting in which each verbal emphasis and nuance is realized.

The Baroque, which manifested itself in Muscovy during the course of the seventeenth century, has been recognized as one of the most dynamic and influential eras of Russian musical and artistic creativity. When looking at the history of Russian music one has a tendency to equate the new stylistic trends of the second half of the seventeenth century with those of the highly westernized eighteenth, and to dismiss both merely as periods of Western imitation. In reality music manuscripts reveal otherwise, and now that compositions are finally becoming available in transcription we realize that an entire era remains to be recognized and re-evaluated. In art and architecture, that era, known as the ‘Moscow’ or the ‘Naryshkin’ Baroque, is distinguished by a blend of Italian, Dutch, Russian, Ukrainian and Bielorussian features in a style that, although influenced by foreign elements, was none the less distinct from any in existence at the time. The Moscow Baroque embraced many aspects of the arts, from iconography, architecture and the applied arts to literature and music. Endorsed by Tsar Alexei Mikhailovich (1645–76), foreign influence began to penetrate Muscovy, ushering in a cognizance of Western concepts that began to clash with the rich and long-established spiritual and cultural traditions. In fact Muscovy was just emerging from an aesthetic explosion known as the Golden Age of national artistic expression. Familiar are the magnificent onion-dome churches that were created during the sixteenth century and the flourishing musical centres in Novgorod and Moscow, where composers and singers developed an intrinsically Russian musical style. This was also the age of indigenous Russian polyphony (e.g. strochnoe moskovskoe, strochnoe novgorodskoe, znamennoe and demestvennoe mnogogolosie) which preceded the wave of Western infiltration that inadvertently led to an untimely halt of the evolutionary process of national awakening. Prior to that halt, the Moscow Baroque stands as a brief but unique chapter in the development of the Russian choral tradition.

In the past decade the eighteenth-century London music publisher John Walsh has been subject to a new evaluation with regard to his pirated editions and deliberate misattributions, especially of the music of George Frideric Handel. That Walsh's attributions were anything but trustworthy had already been recognized in the eighteenth century: a surviving copy (London, British Library, BM g.74.d) of his first edition of the Sonates pour un traversiere un violon ou hautbois con basso continuo composées par G. F. Handel (c.1730), which, as Donald Burrows and Terence Best have shown, was provided with a title-page designed to simulate that of Jeanne Roger, bears the manuscript inscription ‘NB This is not Mr. Handel's’ in an eighteenth-century hand at the beginning of the tenth and twelfth sonatas, precisely those that Walsh removed in his second edition of this collection (c. 1731–2), advertised on the title-page as being ‘more Corect [sic] than the former Edition’. In the second edition Walsh substituted two equally questionable works in their place, each of which bears the handwritten inscription ‘Not Mr. Handel's Solo’ in a copy in the British Library (BM g.74.h). Two of the sonatas attributed to Handel in Walsh's Six Solos, Four for a German Flute and a Bass and Two for a Violin with a Thorough Bass … Composed by Mr Handel, Sigr Geminiani, Sigr Somis, Sigr Brivio (1730; in A minor and B minor) are also possibly spurious, while three of the four movements of the remaining sonata attributed to Handel in this collection (in E minor) are movements arranged from his other instrumental works. And in 1734 Johann Joachim Quantz, to whom Walsh devoted four volumes of solo sonatas (1730–44), complained of the publication of spurious and corrupted works:

In the autumn of 1748 the opera audience in London was introduced to a newly arrived troupe of Italian singers, an eccentric impresario and an operatic genre previously unknown in England. The buffo company, led by ‘Doctor’ Giovanni Francesco Crosa, would entertain the King's Theatre public for the first time with full-length Italian comic operas. In May 1750, after two tumultuous seasons which saw the gradual dissolution of the troupe and financial disaster for the management, Crosa fled the country, never to return. The King's Theatre closed its doors, to reopen only in the autumn of 1753 with a programme devoted exclusively to serious opera. It was not until 1766, when Piccini's La buona figliuola conquered the London opera stage, that Italian comic opera found real success at the King's.

In a major publication of 1983 Bruno Netti identified the explanation of musical style as a central problem in ethnomusicological research. This essay is intended to offer a partial solution of that problem, seeking to define musical style as an abstraction of the matrix of cognitive and physical aspects which constitute human music-making. In the cognitive part of this equation I include the critically important role played by social context, concurring with John Blacking's statement that ‘the creation of a musical style is the result of conscious decisions about the organization of musical symbols in the context of real or imagined social interaction’. However, in this category, I accord equal recognition to the body of musical and music-related knowledge held by a musician or any other member of society, whether this knowledge is implicitly assumed or explicitly acknowledged, historically conditioned or geographically referent, abstractly theoretical or firmly practical. The ‘conscious decisions’ Blacking points to are indeed made in the actual or perceptual domain of social interaction, but they are also considered from the cognitive perspective of acquired musical thought. Physical ingredients which help form the concept of musical style include the limits and possibilities of the human body and its movement patterns and material factors such as the parameters of any musical instrument (size, shape, posture, potential playing techniques, etc.) and performance location.