Journal articles on the topic 'Christopher Koch'

This paper aims to interpret two capital works of Heinrich Christoph Koch, the most important theorist of the eighteenth century: Musical Lexicon (Musikalisches Lexikon) and Introductory Essay on Composition (Versuch einer Anleitung zur Composition) in three volumes, from the viewpoint of his analytical terminology. For better understanding of the piece, and bearing in mind that his Introductory Essay is a textbook, and therefore has a pedagogical nature, his view on the composer?s relation with his work is discussed, and with it, creating a piece based on three parameters: conception, realization and elaboration, as well as the concepts of feeling, genius, fervour, impression and taste. Koch?s relationship to the work from the viewpoint of the analysis of musical form and its dissection is considered. Some concepts, which have always been used in the analysis of form, whose meaning is understood by default, are explained: character, genre, style. This paper arises from the necessity of re-examining Koch?s analytical terminology and to introduce it into today?s analytical practice, especially for the better understanding of music of the baroque and classical periods and its more logical explication. Special emphasis has been given to sonata form, which is necessary to be seen in a different way, in accordance with the stylistic period in which it was created. Koch?s music theory is completely neglected in the textbook literature and therefore the contribution of this scientific work is twofold: the analysis of Koch?s postulates as well as an attempt to implement them in todays? practice.

In his article ‘Contrapunkt’ in the Musikalisches Lexikon (1802) Heinrich Christoph Koch described the intense, suspension-filled and motivically saturated style that he and his contemporaries knew from the music of J. S. Bach in a distinctly odd manner. To show how a composer might write such music, he took a relatively consonant passage in the ‘free’ style, as he called it, and then ornamented it to create a ‘strict’ appearance. By generating the strict from the free style, Koch unconsciously registered the eighteenth-century shift from intervallic counterpoint towards chordal harmony. But as he described the strict style in this and other articles in the dictionary, Koch also intimated that the ‘strict’ style meant something quite different to him than it had to theorists of preceding generations. No longer an icon of immutable law and harmony, it seemed bizarre and dissonant, knocked from its theoretical, pedagogical and symbolic pride of place. This article first examines the theoretical issues of pedagogy and style that Koch wrestled with as he sought to make the traditional terminology of the strict style fit the compositional environment of his time, then analyses the symbolic implications of Koch’s notion of the strict style. Finally, it suggests how the symbolism of the strict style, as implied by Koch, might be manifested in the chorale fantasy sung by Two Armed Men in Schikaneder and Mozart’s Die Zauberflöte. The law of the Temple of Wisdom is not immutable, but rather represents the law of the old order, commanding respect but admitting change.

Die Kadenz, die von Heinrich Christoph Koch 1787 als eine aus drei Tönen bestehende Grundgestalt beschrieben wird, hat sich im ausgehenden 18. Jahrhundert zu unterschiedlichen eigenartigen Kadenzformeln entwickelt, die besonders für einzelne Stile und Gattungen geeignet waren. Für Instrumentalmusik ist die Formel, die als "große Bravour-Kadenz" bezeichnet und als ein metrisch-harmonisch-melodisches Schema im Sinne der kognitiven Musikwissenschaft (Robert O. Gjerdingen) dargestellt wird, besonders typisch. In Streicherkammermusik Joseph Haydns und Wolfgang Amadeus Mozarts wird dieses Schema oftmals zum Gegenstand spielerischer Manipulationen, die sowohl seinen Inhalt als auch seine Funktion und Stelle in der Form betreffen.

Mirka (2009) has recently argued that the 18th-century metrical theories of Heinrich Christoph Koch can be revelatory for a reconstruction of contemporary ways of hearing Viennese high classicism. Koch’s claims revolve around interactions between the metrical placement of cadences and the articulation of specific beat levels, and these claims are most specific and testable for common time and 6/8. This paper reports two statistical surveys of works by Mozart that were designed to gauge the fit between the corpus and Koch’s theory. In the works examined, the theory was strongly supported for common time, strongly disconfirmed for 6/8, and weakly supported for the other meters encountered. It is argued that these results point toward caution regarding the use of Koch’s theories but not toward their outright rejection, and that unexpected statistical contrasts within the corpus indicate the need for a fine-grained approach to meter in music of the later 18th century.

ABSTRACT The cadenzas Mozart supplied for his piano concertos are designed to close with a standard schema that conforms to the cadence as it was understood by musicians of the 18th century and described by such writers as Heinrich Christoph Koch. Melodic ingredients included the note of preparation, the cadential note, and the caesura note. The cadential schema may be elongated and manipulated in diverse ways, and in extreme cases, as witnessed in Mozart's practice, manipulations of the schema may yield sophisticated strategies that encompass several phases of approaching closure. Since the cadence of the cadenza served as a crucial means of communication between soloist and orchestra, its playful handling by the soloist presumably elicited amusing behavior among the orchestral musicians as they prepared to enter for the end of the final ritornello. This factor contributed a certain visual dimension to the communication between soloist and audience, in accordance with the aesthetic of witticism ascribed to the cadenza by 18th-century writers.

ABSTRACTThe slow movement of Symphony No. 64 in A major, ‘Tempora mutantur’, has long intrigued Haydn scholars on account of its absent cadences and enigmatic form. The Latin title of the symphony is thought to be derived from the epigram by John Owen, a near-contemporary of Shakespeare, and it was used by Elaine Sisman to support her hypothesis that the slow movement formed part of Haydn's incidental music for Shakespeare's Hamlet. The enigma can be explained through an analysis informed by concepts native to eighteenth-century music theory. The absent cadences create instances of ellipsis, a rhetorical figure described by Johann Adolph Scheibe and Johann Nikolaus Forkel, and the form plays with a familiar template codified by Heinrich Christoph Koch. This analysis leads to a different interpretation. Rather than suggesting the protagonist of Shakespeare's tragedy, the movement stages a fictive composer in an act of musical comedy not dissimilar to that in Symphony No. 60, ‘Il Distratto’. The title comes not from Owen but from a Latin adage that was incorporated by Owen into his epigram. This adage had been popular in Germany since the Reformation and was then applied by one eighteenth-century music theorist to describe changes of musical conventions.

Die drei Fallstudien des Artikels stellen neue Erkenntnisse zur Biografie Johann Sebastian Bachs und der frühen Rezeption seines Schaffens vor. Es geht dabei im Einzelnen um eine Köthener Aufführung von Kantate BWV 21 Ich hatte viel Bekümmernis durch Bach selbst vermutlich 1721; Johann Wilhelm Koch und die Bach-Pflege in Ronneburg; schließlich um den "Schreiber der Doles-Partituren", der als der Thomasschüler und spätere Bornaer Kantor Carl Friedrich Barth identifiziert wird und Hinweis auf die Leipziger Bach-Pflege nach 1750 gibt. Im Anhang werden einige der den Erkenntnissen zugrundeliegenden Quellen in Umschriften bzw. Faksimiles wiedergegeben. Erwähnte Artikel: Bernhard Friedrich Richter: Stadtpfeifer und Alumnen der Thomasschule in Leipzig zu Bachs Zeit. BJ 1907, S. 32-78 Ernst König: Neuerkenntnisse zu J. S. Bachs Köthener Zeit. BJ 1957, S. 163-167 Christoph Wolff: "Die betrübte und wieder getröstete Seele": Zum Dialog-Charakter der Kantate "Ich hatte viel Bekümmernis" BWV 21. BJ 1996, S. 139-146 Michael Maul: Der 200. Jahrestag des Augsburger Religionsfriedens (1755) und die Leipziger Bach-Pflege in der zweiten Hälfte des 18. Jahrhunderts. BJ 2000, S. 101-118 Peter Wollny: Tennstedt, Leipzig, Naumburg, Halle - Neuerkenntnisse zur Bach-Überlieferung in Mitteldeutschland. BJ 2002, S. 29-60 Weiterführende Artikel: Rainer Kaiser: Palschaus Bach-Spiel in London. Zur Bach-Pflege in England um 1750. BJ 1993, S. 225-230 Ulrich Leisinger: "Es erhub sich ein Streit" (BWV 19). Carl Philipp Emanuel Bachs Aufführungen im Kontext der Hamburger Michaelismusiken. BJ 1999, S. 105-126 Andrew Talle: Nürnberg, Darmstadt, Köthen - Neuerkenntnisse zur Bach-Überlieferung in der ersten Hälfte des 18. Jahrhunderts. BJ 2005, S. 143-172 Michael Maul: Zur zeitgenössischen Verbreitung von Bachs Vokalwerken in Mitteldeutschland. BJ 2005, S. 95-108 Uwe Wolf: Zur Leipziger Aufführungstradition der Motetten Bachs im 18. Jahrhundert. BJ 2005, S. 301-310 Anselm Hartinger: Materialien und Überlegungen zu den Bach-Aufführungen August Eberhard Müllers. BJ 2006, S. 171-204

Abstract Background: Patients (pts) with MLD have neurological and musculo-skeletal defects with a limited survival. HSCT has been reported as an effective treatment to stabilize or improve defects associated with this disease. Koç and colleagues reported that donor allogeneic MSC infusion is safe and may be associated with reversal of the disease pathophysiology in some tissues (Bone Marrow transplant, 2002). We decide thus to perform a non myeloablative familial HSCT in adult pt with a symptomatic MLD in order to evaluate the safety and the benefit allogeneic HSCT with MSC infusion in a patient with MLD. An informed consent was obtained from the pt. Patient: a 23 years old women who presented an adult form of MLD for three years was admitted in our department. The most important symptoms associated with the disease were dizziness, proximal weakness of the lower limbs, difficulty to walk, disorder of the memory and urinary incontinence. The reduced intensity conditioning was preferred to decrease the morbidity and mortality of the procedure. MSC were isolated and amplified from the BM-mononuclear cells of the HSC donor. MSC expansion was made in a commercial serum-free medium (UltraCulture, Cambrex, Walkersville, MD) supplemented with a serum substitute (Ultroser, Pall Biosepra, Cergy-Saint-Christophe, France) as previously reported by our group (Eur J Haematol, 2006). Ex vivo expanded allogeneic MSC were intravenously infused at the dose of 1×106 MSC/kg of recipient body weight. The conditioning regimen of the HSCT consisted in Fludarabine and ATG combination and 5× 106 CD34 cells were infused concomitantly with 1.106 MSC cells. We did not observed any immediate or delayed side effects after the MSC infusion. The patient did not presented any complications after the HSCT. At day 8 of the transplantation she had an normal hematological recovery. The platelet nadir was 72.000/mm3 and she did not need any transfusion. With regards of her neurological status, since 22 months the patient had no new deterioration and we observed a stabilisation of the clinical manifestations. Conclusions: This case report suggests the feasibility and the potential efficacy of reduced intensity conditioning allogeneic HSCT with MSC infusion for patient with MLD. A larger trial is required to confirm this observation.

Tulisan ini bertujuan untuk memaparkan perubahan nilai yang terjadi diAustralia sebagaimana yang tercermin dalam salah satu karya besar Australia yangberjudul The Year of Living Dangerously karya Christopher J. Koch. Palingtidak, secara garis besar, terdapat dua perubahan nilai besar dalam sejarah nasionalAustralia, yaitu pada akhir tahun 1800-an dan pertengahan tahun 1960-an. Nilainilaiitu berupa pandangan nasionalisme bangsa Australia yang antara laintercermin dalam pencairan jati diri bangsa. Apabila pada tahun 1800-an kiblatmereka ke Inggris, tahun 1960-an bergeser ke Asia, dan tentu saja ke Indonesiasebagai negara tetangga terdekat sebagaimana setting novel tersebut. Hal initerjadi karena pada hakikatnya secara sosio-kultural dan historis antara Australiadan Indonesia adalah sama, yaitu sebagai negara poskolonial.Karya sastra bagaimana pun juga tentu mencerminkan kehidupan danpandang-an kehidupan bangsa sebagaimana yang ter-representasikan dalam karyatersebut. Demikian pula halnya dengan Koch lewat karya yang dibicarakan dalamtulisan ini. Australia secara biologis merupakan negara Barat (Eropa) namunsecara geografis, Timur (Asia). Menyadari hal ini para penulis kontemporerAustralia, termasuk Koch, mencoba untuk meredefinasikan jati diri mereka.Menurut Koch, sebagaimana terungkap dalam novel ini, jati diri Australia adalahjati diri ‘blasteran’ antara Asia dan Eropa. Gagasan Koch ini tentu saja diperolehsetelah dilakukan analisa teks berdasarkan pandangan teori poskolonial sertaberdasarkan sejarah perkembangan bangsa Australia itu sendiri. Untuk mencapaigagasannya itu, Koch memanfaatkan sarana sastra metapor/alegori dalam bentukdualisme yang diwujudkan dalam hampir seluruh aspek penceriteraan, sepertisetting ceritera, judul, teknis penceriteraan dan tokoh ceritera. Yang paling unikadalah bahwa pola struktur ceritera novel ini berdasarkan struktur ceritera wayangkulit, dan Koch mengambil ceritera ‘Rama Nitis’. Disini, gagasan dualisme terasahadir pula sebab dalam ceritera ini dua epos besar disatukan. Dengan demikian,nampak pula bahwa Koch sudah mulai meninggalkan tradisi Barat—dengan tidakmenggunakan mitos Romawi-Yunani dalam alegorinya—dan mulaimenunjukkan pengakuannya sebagai bagian bangsa Timur—denganmemanfaatkan budaya Indonesia (baca Asia) berupa Wayang kulit dalamnovelnya. Tokoh protagonis Koch pun merupakan tokoh alegoris yang terbelahantara Barat dan Timur. Kwan yang bernampilan fisik Asia (Cina) itu adalah wargaAustralia dengan darah campuran Asia dan Eropa. Hamilton yang bermata birudan berambut pirang dan tinggi semampai adalah warga Australia yang berdarahEropa tapi lahir dan dibesarkan di Asia. Secara alegoris, mereka adalah Australiaitu sendiri.Kata kunci : poskolonial (post-colonial), blasteran (hybridity), jati diri bangsa(national identity)

Ovid’s myth of the Cretan labyrinth, constructed by Daedalus to hide the Minotaur, the monster that is a result of Pasiphae’s lust, and Dante’s labyrinth of Hell, in The Inferno, are literary allusions that conjure images of imprisonment and moral dilemma. In this paper, I explore the metaphor of the labyrinth in The Year of Living Dangerously (YLD) and the way in which Koch integrates this metaphor with Christian, Hindu and Buddhist myths so as to engage with the cultural divide that continues to influence Christian and non-Christian worldviews. The labyrinth metaphor emerges through the imagery of the novel which focuses on caves, shadows, circuitous paths, entrapment, and moral choices. In the novel, the metaphor of the labyrinth is conveyed through the underworld imagery of Indonesian society and through the Wayang Bar, the citadel of the journalists trapped in a world of political intrigue and of good and evil. Metaphorically evoking the medieval concept of the world as a perilous maze, Koch uses the labyrinth as a way of imaging the search for the sacred in contemporary society.

A symphony of Haydn is the subject of criticism in a polemic by Heinrich Christoph Koch that has received no attention to date. Haydn’s name is not actually mentioned, but it can be demonstrated from the context that the reference is to Haydn’s Symphony No. 60 (“Il distratto”). This insight forces both a re-evaluation of Koch’s relationship with the work of Haydn in the context of contemporary musical aesthetics and a debate on the methodology of “historically informed” analysis.

This article presents an investigation about the logic of musical expression in the Classicism. Its main reference is the musical theory of Heinrich Christoph Koch (1749-1816), historically considered as the most comprehensive of his time. Starting from the notion of music as a language, Koch conceives units of musical thought that constitute musical speeches, oriented by a specific logic. This logic is performed on the basis of the material, structural and perceptible attributes of the units of thought, enabling the rationalization of its processes and the constitution of a specific musical Grammar and Rhetoric, which regulate the possibilities of usage of the music language. The historical recovery of this logic contributes to the reclaiming of meanings, techniques and values hidden by the historical distance, both of the theory which it constitutes and the repertoire to which it allows to accede. In these terms, it configures itself as a valuable tool of access to the music of its time.

The traditional German tale of the Pied Piper of Hamelin inhabits an ambiguous narrative borderland, a liminal space between fact and fiction, fantasy and horror, concrete details and elusive mystery. In his study of the Pied Piper in Tradition and Innovation in Folk Literature, Wolfgang Mieder describes how manuscripts and other evidence appear to confirm the historical base of the story. Precise details from a fifteenth-century manuscript, based on earlier sources, specify that in 1284 on the 26th of June, the feast-day of Saints John and Paul, 130 children from Hamelin were led away by a piper clothed in many colours to the Koppen Hill, and there vanished (Mieder 48). Later manuscripts add details familiar today, such as a plague of rats and a broken bargain with burghers as a motive for the Piper’s actions, while in the seventeenth century the first English-language version advances what might also be the first attempt at a “rational” explanation for the children’s disappearance, claiming that they were taken to Transylvania. The uncommon pairing of such precise factual detail with enigmatic mystery has encouraged many theories. These have ranged from references to the Children’s Crusade, or other religious fervours, to the devastation caused by the Black Death, from the colonisation of Romania by young German migrants to a murderous rampage by a paedophile. Fictional interpretations of the story have multiplied, with the classic versions of the Brothers Grimm and Robert Browning being most widely known, but with contemporary creators exploring the theme too. This includes interpretations in Hamelin itself. On 26 June 2015, in Hamelin Museum, I watched a wordless five-minute play, entirely performed not by humans but by animatronic stylised figures built out of scrap iron, against a montage of multilingual, confused voices and eerie music, with the vanished children represented by a long line of small empty shirts floating by. The uncanny, liminal nature of the story was perfectly captured. Australia is a world away from German fairy tale mysteries, historically, geographically, and culturally. Yet, as Lisa M. Fiander has persuasively argued, contemporary Australian fiction has been more influenced by fairy tales than might be assumed, and in this essay it is proposed that major motifs from the Pied Piper appear in several Australian novels, transformed not only by distance of setting and time from that of the original narrative, but also by elements specific to the Australian imaginative space. These motifs are lost children, the enigmatic figure of the Piper himself, and the power of a very particular place (as Hamelin and its Koppen Hill are particularised in the original tale). Three major Australian novels will be examined in this essay: Joan Lindsay’s Picnic at Hanging Rock (1967), Christopher Koch’s The Doubleman (1985), and Ursula Dubosarsky’s The Golden Day (2011). Dubosarsky’s novel was written for children; both Koch’s and Lindsay’s novels were published as adult fiction. In each of these works of fiction, the original tale’s motifs have been developed and transformed to express unique evocations of the Pied Piper theme. As noted by Fiander, fiction writers are “most likely to draw upon fairy tales when they are framing, in writing, a subject that generates anxiety in their culture” (158). Her analysis is about anxieties of place within Australian fiction, but this insight could be usefully extended to the motifs which I have identified as inherent in the Pied Piper story. Prominent among these is the lost children motif, whose importance in the Australian imagination has been well-established by scholars such as Peter Pierce. Pierce’s The Country of Lost Children: An Australian Anxiety explores this preoccupation from the earliest beginnings of European settlement, through analysis of fiction, newspaper reports, paintings, and films. As Pierce observed in a later interview in the Sydney Morning Herald (Knox), over time the focus changed from rural children and the nineteenth-century fear of the vast impersonal nature of the bush, where children of colonists could easily get lost, to urban children and the contemporary fear of human predators.In each of the three novels under examination in this essay, lost children—whether literal or metaphorical—feature prominently. Writer Carmel Bird, whose fiction has also frequently centred on the theme of the lost child, observes in “Dreaming the Place” that the lost child, the stolen child – this must be a narrative that is lodged in the heart and imagination, nightmare and dream, of all human beings. In Australia the nightmare became reality. The child is the future, and if the child goes, there can be no future. The true stories and the folk tales on this theme are mirror images of each other. (7) The motif of lost children—and of children in danger—is not unique to the Pied Piper. Other fairy tales, such as Hansel and Gretel and Little Red Riding Hood, contain it, and it is those antecedents which Bird cites in her essay. But within the Pied Piper story it has three features which distinguish it from other traditional tales. First, unlike in the classic versions of Hansel and Gretel or Red Riding Hood, the children do not return. Neither are there bodies to find. The children have vanished into thin air, never to be seen again. Second, it is not only parents who have lost them, but an entire community whose future has been snatched away: a community once safe, ordered, even complacent, traumatised by loss. The lack of hope, of a happy ending for anyone, is striking. And thirdly, the children are not lost or abandoned or even, strictly speaking, stolen: they are lured away, semi-willingly, by the central yet curiously marginal figure of the Piper himself. In the original story there is no mention of motive and no indication of malice on the part of the Piper. There is only his inexplicable presence, a figure out of fairy folklore appearing in the midst of concrete historical dates and numbers. Clearly, he links to the liminal, complex world of the fairies, found in folklore around the world—beings from a world close to the human one, yet alien. Whimsical and unpredictable by human standards, such beings are nevertheless bound by mysteriously arbitrary rules and taboos, and haunt the borders of the human world, disturbing its rational edges and transforming lives forever. It is this sense of disturbance, that enchanting yet frightening sudden shifting of the border of reality and of the comforting order of things, the essence of transformation itself, which can also be seen at the core of the three novels under examination in this essay, with the Piper represented in each of them but in different ways. The third motif within the Pied Piper is a focus on place as a source of uncanny power, a theme which particularly resonates within an Australian context. Fiander argues that if contemporary British fiction writers use fairy tale to explore questions of community and alienation, and Canadian fiction writers use it to explore questions of identity, then Australian writers use it to explore the unease of place. She writes of the enduring legacy of Australia’s history “as a settler colony which invests the landscape with strangeness for many protagonists” (157). Furthermore, she suggests that “when Australian fiction writers, using fairy tales, describe the landscape as divorced from reality, they might be signalling anxiety about their own connection with the land which had already seen tens of thousands of years of occupation when Captain James Cook ‘found’ it in 1770” (160). I would argue, however, that in the case of the Pied Piper motifs, it is less clear that it is solely settler anxieties which are driving the depiction of the power of place in these three novels. There is no divorce from reality here, but rather an eruption of the metaphysical potency of place within the usual, “normal” order of reality. This follows the pattern of the original tale, where the Piper and all the children, except for one or two stragglers, disappear at Koppen Hill, vanishing literally into the hill itself. In traditional European folklore, hollow hills are associated with fairies and their uncanny power, but other places, especially those of water—springs, streams, even the sea—may also be associated with their liminal world (in the original tale, the River Weser is another important locus for power). In Joan Lindsay’s Picnic at Hanging Rock, it is another outcrop in the landscape which holds that power and claims the “lost children.” Inspired partly by a painting by nineteenth-century Australian artist William Ford, titled At the Hanging Rock (1875), depicting a group of elegant people picnicking in the bush, this influential novel, which inspired an equally successful film adaptation, revolves around an incident in 1900 when four girls from Appleyard College, an exclusive school in Victoria, disappear with one of their teachers whilst climbing Hanging Rock, where they have gone for a picnic. Only one of their number, a girl called Irma, is ever found, and she has no memory of how and why she found herself on the Rock, and what has happened to the others. This inexplicable event is the precursor to a string of tragedies which leads to the violent deaths of several people, and which transforms the sleepy and apparently content little community around Appleyard College into a centre of loss, horror, and scandal.Told in a way which makes it appear that the novelist is merely recounting a true story—Lindsay even tells readers in an author’s note that they must decide for themselves if it is fact or fiction—Picnic at Hanging Rock shares the disturbingly liminal fact-fiction territory of the Piper tale. Many readers did in fact believe that the novel was based on historical events and combed newspaper files, attempting to propound ingenious “rational” explanations for what happened on the Rock. Picnic at Hanging Rock has been the subject of many studies, with the novel being analysed through various prisms, including the Gothic, the pastoral, historiography, and philosophy. In “Fear and Loathing in the Australian Bush,” Kathleen Steele has depicted Picnic at Hanging Rock as embodying the idea that “Ordered ‘civilisation’ cannot overcome the gothic landscapes of settler imaginations: landscapes where time and people disappear” (44). She proposes that Lindsay intimates that the landscape swallows the “lost children” of the novel because there is a great absence in that place: that of Aboriginal people. In this reading of the novel, it is that absence which becomes, in a sense, a malevolent presence that will reach out beyond the initial disappearance of the three people on the Rock to destroy the bonds that held the settler community together. It is a powerfully-made argument, which has been taken up by other scholars and writers, including studies which link the theme of the novel with real-life lost-children cases such as that of Azaria Chamberlain, who disappeared near another “Rock” of great Indigenous metaphysical potency—Uluru, or Ayers Rock. However, to date there has been little exploration of the fairy tale quality of the novel, and none at all of the striking ways in which it evokes Pied Piper motifs, whilst transforming them to suit the exigencies of its particular narrative world. The motif of lost children disappearing from an ordered, safe, even complacent community into a place of mysterious power is extended into an exploration of the continued effects of those disappearances, depicting the disastrous impact on those left behind and the wider community in a way that the original tale does not. There is no literal Pied Piper figure in this novel, though various theories are evoked by characters as to who might have lured the girls and their teacher, and who might be responsible for the disappearances. Instead, there is a powerful atmosphere of inevitability and enchantment within the landscape itself which both illustrates the potency of place, and exemplifies the Piper’s hold on his followers. In Picnic at Hanging Rock, place and Piper are synonymous: the Piper has been transformed into the land itself. Yet this is not the “vast impersonal bush,” nor is it malevolent or vengeful. It is a living, seductive metaphysical presence: “Everything, if only you could see it clearly enough, is beautiful and complete . . .” (Lindsay 35). Just as in the original tale, the lost children follow the “Piper” willingly, without regret. Their disappearance is a happiness to them, in that moment, as it is for the lost children of Hamelin, and quite unlike how it must be for those torn apart by that loss—the community around Appleyard, the townspeople of Hamelin. Music, long associated with fairy “takings,” is also a subtle feature of the story. In the novel, just before the luring, Irma hears a sound like the beating of far-off drums. In the film, which more overtly evokes fairy tale elements than does the novel, it is noteworthy that the music at that point is based on traditional tunes for Pan-pipes, played by the great Romanian piper Gheorge Zamfir. The ending of the novel, with questions left unanswered, and lives blighted by the forever-inexplicable, may be seen as also following the trajectory of the original tale. Readers as much as the fictional characters are left with an enigma that continues to perplex and inspire. Picnic at Hanging Rock was one of the inspirations for another significant Australian fiction, this time a contemporary novel for children. Ursula Dubosarsky’s The Golden Day (2011) is an elegant and subtle short novel, set in Sydney at an exclusive girls’ school, in 1967. Like the earlier novel, The Golden Day is also partly inspired by visual art, in this case the Schoolgirl series of paintings by Charles Blackman. Combining a fairy tale atmosphere with historical details—the Vietnam War, the hanging of Ronald Ryan, the drowning of Harold Holt—the story is told through the eyes of several girls, especially one, known as Cubby. The Golden Day echoes the core narrative patterns of the earlier novel, but intriguingly transformed: a group of young girls goes with their teacher on an outing to a mysterious place (in this case, a cave on the beach—note the potent elements of rock and water, combined), and something inexplicable happens which results in a disappearance. Only this time, the girls are much younger than the characters of Lindsay’s novel, pre-pubertal in fact at eleven years old, and it is their teacher, a young, idealistic woman known only as Miss Renshaw, who disappears, apparently into thin air, with only an amber bead from her necklace ever found. But it is not only Miss Renshaw who vanishes: the other is a poet and gardener named Morgan who is also Miss Renshaw’s secret lover. Later, with the revelation of a dark past, he is suspected in absentia of being responsible for Miss Renshaw’s vanishment, with implications of rape and murder, though her body is never found. Morgan, who could partly figure as the Piper, is described early on in the novel as having “beautiful eyes, soft, brown, wet with tears, like a stuffed toy” (Dubosarsky 11). This disarming image may seem a world away from the ambiguously disturbing figure of the legendary Piper, yet not only does it fit with the children’s naïve perception of the world, it also echoes the fact that the children in the original story were not afraid of the Piper, but followed him willingly. However, that is complicated by the fact that Morgan does not lure the children; it is Miss Renshaw who follows him—and the children follow her, who could be seen as the other half of the Piper. The Golden Day similarly transforms the other Piper motifs in its own original way. The children are only literally lost for a short time, when their teacher vanishes and they are left to make their own way back from the cave; yet it could be argued that metaphorically, the girls are “lost” to childhood from that moment, in terms of never being able to go back to the state of innocence in which they were before that day. Their safe, ordered school community will never be the same again, haunted by the inexplicability of the events of that day. Meanwhile, the exploration of Australian place—the depiction of the Memorial Gardens where Miss Renshaw enjoins them to write poetry, the uncomfortable descent over rocks to the beach, and the fateful cave—is made through the eyes of children, not the adolescents and adults of Picnic at Hanging Rock. The girls are not yet in that liminal space which is adolescence and so their impressions of what the places represent are immediate, instinctive, yet confused. They don’t like the cave and can’t wait to get out of it, whereas the beach inspires them with a sense of freedom and the gardens with a sense of enchantment. But in each place, those feelings are mixed both with ordinary concerns and with seemingly random associations that are nevertheless potently evocative. For example, in the cave, Cubby senses a threateningly weightless atmosphere, a feeling of reality shifting, which she associates, apparently confusedly, with the hanging of Ronald Ryan, reported that very day. In this way, Dubosarsky subtly gestures towards the sinister inevitability of the following events, and creates a growing tension that will eventually fade but never fully dissipate. At the end, the novel takes an unexpected turn which is as destabilising as the ending of the Pied Piper story, and as open-ended in its transformative effects as the original tale: “And at that moment Cubby realised she was not going to turn into the person she had thought she would become. There was something inside her head now that would make her a different person, though she scarcely understood what it was” (Dubosarsky 148). The eruption of the uncanny into ordinary life will never leave her now, as it will never leave the other girls who followed Miss Renshaw and Morgan into the literally hollow hill of the cave and emerged alone into a transformed world. It isn’t just childhood that Cubby has lost but also any possibility of a comforting sense of the firm borders of reality. As in the Pied Piper, ambiguity and loss combine to create questions which cannot be logically answered, only dimly apprehended.Christopher Koch’s 1985 novel The Doubleman, winner of the Miles Franklin Award, also explores the power of place and the motif of lost children, but unlike the other two novels examined in this essay depicts an actual “incarnated” Piper motif in the mysteriously powerful figure of Clive Broderick, brilliant guitarist and charismatic teacher/guru, whose office, significantly, is situated in a subterranean space of knowledge—a basement room beneath a bookshop. Both central yet peripheral to the main action of the novel, touched with hints of the supernatural which never veer into overt fantasy, Broderick remains an enigma to the end. Set, like The Golden Day, in the 1960s, The Doubleman is narrated in the first person by Richard Miller, in adulthood a producer of a successful folk-rock group, the Rymers, but in childhood an imaginative, troubled polio survivor, with a crutch and a limp. It is noteworthy here that in the Grimms’ version of the Pied Piper, two children are left behind, despite following the Piper: one is blind, one is lame. And it is the lame boy who tells the townspeople what he glimpsed at Koppen Hill. In creating the character of Broderick, the author blends the traditional tropes of the Piper figure with Mephistophelian overtones and a strong influence from fairy lore, specifically the idea of the “doubleman,” here drawn from the writings of seventeenth-century Scottish pastor, the Reverend Robert Kirk of Aberfoyle. Kirk’s 1691 book The Secret Commonwealth of Elves, Fauns and Fairies is the earliest known serious attempt at objective description of the fairy beliefs of Gaelic-speaking Highlanders. His own precisely dated life-story and ambiguous end—it is said he did not die but is forever a prisoner of the fairies—has eerie parallels to the Piper story. “And there is the uncanny, powerful and ambiguous fact of the matter. Here is a man, named, born, lived, who lived a fairy story, really lived it: and in the popular imagination, he lives still” (Masson).Both in his creative and his non-fiction work Koch frequently evoked what he called “the Otherland,” which he depicted as a liminal, ambiguous, destabilising but nevertheless very real and potent presence only thinly veiled by the everyday world. This Otherland is not the same in all his fictions, but is always part of an actual place, whether that be Java in The Year of Living Dangerously, Hobart and Sydney in The Doubleman, Tasmania, Vietnam and Cambodia in Highways to a War, and Ireland and Tasmania in Out of Ireland. It is this sense of the “Otherland” below the surface, a fairy tale, mythical realm beyond logic or explanation, which gives his work its distinctive and particular power. And in The Doubleman, this motif, set within a vividly evoked real world, complete with precise period detail, transforms the Piper figure into one which could easily appear in a Hobart lane, yet which loses none of its uncanny potency. As Noel Henricksen writes in his study of Koch’s work, Island and Otherland, “Behind the membrane of Hobart is Otherland, its manifestations a spectrum stretched between the mystical and the spiritually perverted” (213).This is Broderick’s first appearance, described through twelve-year-old Richard Miller’s eyes: Tall and thin in his long dark overcoat, he studied me for the whole way as he approached, his face absolutely serious . . . The man made me uneasy to a degree for which there seemed to be no explanation . . . I was troubled by the notion that he was no ordinary man going to work at all: that he was not like other people, and that his interest couldn’t be explained so simply. (Koch, Doubleman 3)That first encounter is followed by another, more disturbing still, when Broderick speaks to the boy, eyes fixed on him: “. . . hooded by drooping lids, they were entirely without sympathy, yet nevertheless interested, and formidably intelligent” (5).The sense of danger that Broderick evokes in the boy could be explained by a sinister hint of paedophilia. But though Broderick is a predator of sorts on young people, nothing is what it seems; no rational explanation encompasses the strange effect of his presence. It is not until Richard is a young man, in the company of his musical friend Brian Brady, that he comes across Broderick again. The two young men are looking in the window of a music shop, when Broderick appears beside them, and as Richard observes, just as in a fairy tale, “He didn’t seem to have changed or aged . . .” (44). But the shock of his sudden re-appearance is mixed with something else now, as Broderick engages Brady in conversation, ignoring Richard, “. . . as though I had failed some test, all that time ago, and the man had no further use for me” (45).What happens next, as Broderick demonstrates his musical prowess, becomes Brady’s teacher, and introduces them to his disciple, young bass player Darcy Burr, will change the young men’s lives forever and set them on a path that leads both to great success and to living nightmare, even after Broderick’s apparent disappearance, for Burr will take on the Piper’s mantle. Koch’s depiction of the lost children motif is distinctively different to the other two novels examined in this essay. Their fate is not so much a mystery as a tragedy and a warning. The lost children of The Doubleman are also lost children of the sixties, bright, talented young people drawn through drugs, immersive music, and half-baked mysticism into darkness and horrifying violence. In his essay “California Dreaming,” published in the collection Crossing the Gap, Koch wrote about this subterranean aspect of the sixties, drawing a connection between it and such real-life sinister “Pipers” as Charles Manson (60). Broderick and Burr are not the same as the serial killer Manson, of course; but the spell they cast over the “lost children” who follow them is only different in degree, not in kind. In the end of the novel, the spell is broken and the world is again transformed. Yet fittingly it is a melancholy transformation: an end of childhood dreams of imaginative potential, as well as dangerous illusions: “And I knew now that it was all gone—like Harrigan Street, and Broderick, and the district of Second-Hand” (Koch, Doubleman 357). The power of place, the last of the Piper motifs, is also deeply embedded in The Doubleman. In fact, as with the idea of Otherland, place—or Island, as Henricksen evocatively puts it—is a recurring theme in Koch’s work. He identified primarily and specifically as a Tasmanian writer rather than as simply Australian, pointing out in an essay, “The Lost Hemisphere,” that because of its landscape and latitude, different to the mainland of Australia, Tasmania “genuinely belongs to a different region from the continent” (Crossing the Gap 92). In The Doubleman, Richard Miller imbues his familiar and deeply loved home landscape with great mystical power, a power which is both inherent within it as it is, but also expressive of the Otherland. In “A Tasmanian Tone,” another essay from Crossing the Gap, Koch describes that tone as springing “from a sense of waiting in the landscape: the tense yet serene expectancy of some nameless revelation” (118). But Koch could also write evocatively of landscapes other than Tasmanian ones. The unnerving climax of The Doubleman takes place in Sydney—significantly, as in The Golden Day, in a liminal, metaphysically charged place of rocks and water. That place, which is real, is called Point Piper. In conclusion, the original tale’s three main motifs—lost children, the enigma of the Piper, and the power of place—have been explored in distinctive ways in each of the three novels examined in this article. Contemporary Australia may be a world away from medieval Germany, but the uncanny liminality and capacious ambiguity of the Pied Piper tale has made it resonate potently within these major Australian fictions. Transformed and transformative within the Australian imagination, the theme of the Pied Piper threads like a faintly-heard snatch of unearthly music through the apparently mimetic realism of the novels, destabilising readers’ expectations and leaving them with subversively unanswered questions. ReferencesBird, Carmel. “Dreaming the Place: An Exploration of Antipodean Narratives.” Griffith Review 42 (2013). 1 May 2016 <https://griffithreview.com/articles/dreaming-the-place/>.Dubosarsky, Ursula. The Golden Day. Sydney: Allen and Unwin, 2011.Fiander, Lisa M. “Writing in A Fairy Story Landscape: Fairy Tales and Contemporary Australian Fiction.” Journal of the Association for the Study of Australian Literature 2 (2003). 30 April 2016 <http://openjournals.library.usyd.edu.au/index.php/JASAL/index>.Henricksen, Noel. Island and Otherland: Christopher Koch and His Books. Melbourne: Educare, 2003.Knox, Malcolm. “A Country of Lost Children.” Sydney Morning Herald 15 Aug. 2009. 1 May 2016 <http://www.smh.com.au/national/a-country-of-lost-children-20090814-el8d.html>.Koch, Christopher. The Doubleman. 1985. Sydney: Minerva, 1996.Koch, Christopher. Crossing the Gap: Memories and Reflections. 1987. Sydney: Vintage, 2000. Lindsay, Joan. Picnic at Hanging Rock. 1967. Melbourne: Penguin, 1977.Masson, Sophie. “Captive in Fairyland: The Strange Case of Robert Kirk of Aberfoyle.” Nation and Federation in the Celtic World: Papers from the Fourth Australian Conference of Celtic Studies, University of Sydney, June–July 2001. Ed. Pamela O’Neil. Sydney: University of Sydney Celtic Studies Foundation, 2003. Mieder, Wolfgang. “The Pied Piper: Origin, History, and Survival of a Legend.” Tradition and Innovation in Folk Literature. 1987. London: Routledge Revivals, 2015.Pierce, Peter. The Country of Lost Children: An Australian Anxiety. Cambridge: Cambridge UP, 1999.Steele, Kathleen. “Fear and Loathing in the Australian Bush: Gothic Landscapes in Bush Studies and Picnic at Hanging Rock.” Colloquy 20 (2010): 33–56. 27 July 2016 <http://artsonline.monash.edu.au/wp-content/arts/files/colloquy/colloquy_issue_20_december_2010/steele.pdf>.

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Zusammenfassung Ich habe nur noch den Wunsch, Scharfrichter oder Henker zu werden. Briefe an Justice Jackson zum Nürnberger Prozeß. Hrsg. von Henry Bernhard (Manfred Messerschmidt) Jerzy Kochanowski, In polnischer Gefangenschaft. Deutsche Kriegsgefangene in Polen 1945-1950 (Rüdiger Overmans) Andreas Kossert, Kalte Heimat. Die Geschichte der deutschen Vertriebenen nach 1945 (Konrad Fuchs) Vergangenheitspolitik und Erinnerungskulturen im Schatten des Zweiten Weltkriegs. Deutschland und Skandinavien seit 1945. Hrsg. von Robert Bohn, Christoph Cornelißen und Karl Christian Lammers (Susanne Maerz) Alternativen zur Wiederbewaffnung. Friedenskonzeptionen in Westdeutschland 1945-1955. Hrsg. von Detlef Bald und Wolfram Wette (Martin Kutz) Richard Dähler, Die japanischen und die deutschen Kriegsgefangenen in der Sowjetunion 1945-1956 (Gerhard Krebs) Die Macht der Wahrheit. Reinhold Schneiders »Gedenkwort zum 20. Juli« in Reaktionen von Hinterbliebenen des Widerstandes. Hrsg. von Babette Stadie mit einer Einführung von Peter Steinbach (Winfried Heinemann) Hermann Wentker, Außenpolitik in engen Grenzen. Die DDR im internationalen System 1949 - 1989 (Rolf Steininger) Franz Uhle-Wettler, Rührt Euch! Weg, Leistung und Krise der Bundeswehr (Heiner Bröckermann) Tim Geiger, Atlantiker gegen Gaullisten. Außenpolitischer Konflikt und innerparteilicher Machtkampf in der CDU/CSU 1958-1969 (Henning Türk) Documents Diplomatiques Français 1966. T. 1: 1er janvier 31 mai; T. 2: 1er juin 31 décembre. Ed. par Ministère des Affaires étrangères Documents Diplomatiques Français 1967. T. 1: 1er janvier 1er juillet. Ed. par Ministère des Affaires étrangères (Klaus-Jürgen Müller) Mai 68 vu de l´étranger. Les Événements dans les archives diplomatiques françaises. Sous la dir. de Maurice Vaïsse (Klaus-Jürgen Müller) Prager Frühling. Das internationale Krisenjahr 1968. Hrsg. von Stefan Karner [u.a.], Bd 1: Beiträge; Bd 2: Dokumente (Gerhard Wettig) ČSSR-Intervention 68. DDR dabei – NVA marschiert nicht. Zeitzeugenberichte. Hrsg. von Guntram König unter Mitarb. von Günter Heinemann und Wolfgang Wünsche (Rüdiger Wenzke) Dietrich E. Koelle, Peter Sacher und Herbert Grallert, Deutsche Raketenflugzeuge und Raumtransporter-Projekte (Bernd Lemke) Hagen Koch und Peter Joachim Lapp, Die Garde des Erich Mielke. Der militärisch-operative Arm des MfS. Das Berliner Wachregiment »Feliks Dzierzynski« (Jochen Maurer) Nils Abraham, Die politische Auslandsarbeit der DDR in Schweden. Zur Public Diplomacy der DDR gegenüber Schweden nach der diplomatischen Anerkennung (1972-1989) (Michael F. Scholz) Georg Herbstritt, Bundesbürger im Dienst der DDR-Spionage (Clemens Heitmann) Gunther Hauser, Die NATO – Transformation, Aufgaben, Ziele Johannes Varwick, Die NATO. Vom Verteidigungsbündnis zur Weltpolizei? (Carlo Masala) Innere Führung für das 21. Jahrhundert. Die Bundeswehr und das Erbe Baudissins. Hrsg. im Auftr. der Führungsakademie der Bundeswehr Uwe Hartmann, Innere Führung. Erfolge und Defizite der Führungsphilosophie für die Bundeswehr (Winfried Heinemann) Bedingt erinnerungsbereit. Soldatengedenken in der Bundesrepublik. Hrsg. von Manfred Hettling und Jörg Echternkamp (Martin Kutz)