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        Article contents

  Introduction
  From the Stage to the Future
  L’Île à hélice, or The Social Role of Sound in the Metropolis
        Opera Fandom, Music Recording and the Gothic Supernatural:
Le Château des Carpathes
  Conclusion
    Footnotes
    


    
     
		
	

    ARTICLE
    
Opera, Audio Technologies, and Audience Practices in the Late Nineteenth Century: The Case of Jules Verne
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    Nicolò Palazzetti
    


    Sound Stage Screen, Vol. 2, Issue 2 (Fall 2022), pp. 33–59, ISSN 2784-8949. This work is licensed under a Creative Commons Attribution 4.0 International License. © 2022 Nicolò Palazzetti. DOI: https://doi.org/10.54103/sss18617.



        Introduction



    
    The French writer Jules Verne (1828–1905) is the second most-translated
author in the world after Agatha Christie and before William Shakespeare.    [1]
    Many of his novels and characters have shaped our modern imagination.
    Verne’s legacy, nevertheless, has often been downplayed due to rigid genre
    classifications: his Voyages extraordinaires have been frequently
    interpreted as adventure novels, science fiction precursors, serialized
    fiction, or children’s literature. In fact, less than a quarter of Verne’s
    sixty-four novels could be counted as “genuine” or prototypical science
fiction.    [2]
    Since the launch of his Voyages extraordinaires in the 1860s,
    Verne’s rising popularity undermined his literary reputation. In the last
    few decades, however, new studies have fostered a more complex image of the
    French writer, playwright, and intellectual. This new wave of interest was
prompted by the posthumous publication of Verne’s dystopian novel Paris au XXe siècle in 1994. Several scholars
    have stressed “the importance of Verne as a key commentator on the
    anguishes of modernity, rather than as the over-enthusiastic promoter of
the value of science and technology.”     [3] The
    accuracy of Verne’s technical descriptions was functional to the
    investigation of the impact of emergent technologies on our social life.
    Following Michel Serres, we can say that there is no scientific
    anticipation in Verne:



    He reuses a fairly old scientific knowledge, from astronomy to earth
    science. … He is on time only for communication, and the artificial objects
    he stages are always means of communication, never production, from
vehicles to the telegraph.    [4]



    In Verne’s thought, communication technologies challenge our understanding
    of culture and society, while also making available (and portable) specific
    technologies of production, such as the phonograph. It is
perhaps no coincidence that Verne’s most famous novel is Le Tour du monde en quatre-vingts jours (Around the World in Eighty Days, 1872)—i.e., a celebration of the
    large-scale diffusion of steamships, rail networks, and the global
    circulation of people and ideas.



    This article focuses on Verne’s literary production about opera, audio
    technologies, and audience practices—a relatively less known portion of his
    output which proves to be particularly thought-provoking for scholars
    interested in the cultural history of recording and communication
    technologies, technologically-situated listening practices, wider questions
    of audience behavior, and music-related fandom. In Verne’s writing, the
    exploration of art worlds—e.g., music, opera, and performing arts—goes hand
    in hand with the exploration of technological devices such as recording and
    data transmission technologies. Opera and music are often present in
Verne’s stories, most famously in the novel Le Château des Carpathes  (The Carpathian Castle, 1892) where a famous diva dies on stage as the memory of her music
lives on record.[5]



    In fact, there are other works by Verne that deal with operatic music,
media, and technology. These include the short stories Une fantaisie du docteur Ox (Dr. Ox’s Experiment, 1872), M. Ré-Dièze et Mlle Mi-Bémol (Mister Ray Sharp and Miss Me Flat, 1893), and the novels Paris au XXe siècle, L’Île à hélice (The Self-Propelled Island, 1895) and, to some extent,    La Jangada (Eight Hundred Leagues on the Amazon, 1881).
    This specific corpus of works has not been investigated from the
    perspective of sound, audience, and technology. As a matter of fact, the
    most thought-provoking scenarios about the relationship between sound,
    music, and technology are not to be found in Verne’s musical tastes (which
    were somewhat unadventurous), but rather in his descriptions of the wider
    impacts of recently implemented systems for imparting, storing, or
    exchanging information on a large scale and over a distance (e.g., the
    telegraph, the telephone, the phonograph, the théâtrophone, among others).
    Innovations in the field of audio and communication technologies are
    scrutinized by Verne against the backdrop of the era’s theatrical and
    musical realms, as well as the evolution of steam-powered transport
    systems, social infrastructures, daily life of audiences, and urban
    entertainment.



    This essay is based on a literary, conceptual, and contextual analysis of a
selection of Verne’s novels, with a privileged focus on    L’Île à hélice, set in a huge floating city inhabited by
    melomaniac billionaires, and Le Château des Carpathes, set in an
    eerie castle haunted by an opera fan. All the examples and excerpts here
    analyzed are connected to their wider cultural, social, and technological
    contexts as well as to more recent theoretical frameworks developed in the
    field of opera studies, sound studies, media studies, fan studies, and the
    cultural history of technology. The main point is to understand, through
    the analysis of Verne’s creative imagination, the role new recording
technologies have in shaping new forms of audience behavior.    L’Île à hélice, for instance, provides vivid descriptions of
    technologically-mediated audience practices largely unknown outside Vernian
    circles, such as collective acousmatic listening of live opera performances
    via the théâtrophone and distracted listening of ambient or therapeutical
    music via in-home loudspeaker systems. I draw on these examples to
    understand, through a critical analysis of Verne’s viewpoints, the social
    and cultural impact of the mediatization of listening experience and the
    parallel commodification of performing arts as a form of entertainment. I
    then expand these reflections through an original inquiry into Baron
Rodolphe de Gortz’s peculiar listening practices in    Le Château des Carpathes. This novel and its memorable
    character—who recreates the figure and voice of a dead diva via phonograph
    recordings and projected photographs in a mysterious castle—are certainly
    more familiar to music scholars. However, I review the results and limits
    of previous analyses devoted to the novel to suggest a new, more cogent,
    interpretation for the character of de Gortz based on fan studies
    literature. Interpreting de Gortz as a modern fan, rather than a mere
    obsessional character, changes our perspective on his role in the novel,
    while also shedding light on the technological history of opera fandom.



    The article is organized in three sections. The first explores Verne’s work
    as a writer in the context of nineteenth-century performing arts, in
    particular with regards to his fascination for comic operas, French
    contemporary theater, and Offenbach. It also considers Verne’s dystopian
    novel Paris au XXe siècle from a musical and
    theatrical perspective. The second segment delves into the impact of new
recording technologies on audience behavior. The novel    L’Île à hélice serves as the case study here. The third and last
    section focuses on Le Château des Carpathes. The overall aim of
    the article is to shed light on the genesis and evolution of the relation
    between operatic audiences and audio technologies via the analysis of a set
    of fertile and imaginative narratives. Verne’s literary and scientific
    imagination constitutes a valuable repository—not fully explored—for the
    re-examination of a few aspects of the cultural history of sound
    reproduction and communication, and to better understand how such
    technologies have contributed to reshaping our daily life as listeners and
    music fans.


		
From the Stage to the Future


In the evening at 37° 2’ 7” W the coast of Greenland put in a brief
    appearance through a clearing in the fog; through his telescope the doctor
    glimpsed a succession of peaks furrowed by broad glaciers; but the fog
    quickly closed again on this vision, like a theatre curtain that falls at
the most interesting moment in the play.[6]    



    Recent scholarship has reappraised Verne’s achievements in the field of
    drama as well as the theatrical references and techniques informing his
    work. As affirmed by Timothy Unwin:



    The theatre remains a constant presence throughout Verne’s writing: not
    just in its gusto and pacy crescendos, its dramatic confrontations, its
reversals and surprises, its complicated but neat solutions and its happy    dénouements; but also in its contrived virtuosity and stagey
    artificiality, its humour and word-play, its colourful dialogues and
    eccentric characters, its ludic convolutions, and its rhythms of disguise,
revelation and reconciliation.    [7]



    Verne’s early plays failed to receive substantial success in Parisian
    theaters, and this lack of success contributed to his decision to embark on
    a career as a novelist in the 1860s. However, later stage adaptations by
    Verne for some of his most famous novels, often conceived in collaboration
    with the playwright Adolphe d’Ennery (1811–99), are considered by scholars
    among the greatest achievements of nineteenth-century theater. The dramatic
    version of Le Tour du monde en quatre-vingts jours, for instance,
    was a sensational success for the Théâtre de la Porte Saint-Martin since
    its debut in 1874. It was regularly performed in Paris up to the Second
    World War, totalizing more than three thousand performances over the course
    of six decades. The incidental music for the play was composed by
    Jean-Jacques-Joseph Debillemont (1824–79), who also collaborated to the
1878 stage adaptation of    Les Enfants du capitaine Grant (In Search of the Castaways, 
1867–68). Another box-office success was the 1882 play    Voyage à travers l’impossible (Journey Through the Impossible).
This féerie is a potpourri of various novels from the Voyages extraordinaires, such as Vingt Mille Lieues sous les mers (Twenty Thousand Leagues Under the Seas, 1869–70),    Voyage au centre de la Terre (Journey to the Center of the Earth, 
1864),    De la Terre à la Lune (From the Earth to the Moon, 1865).
Such extravagant spectacles led a few scholars to use the notion of theatrum mundi to describe Verne’s dramatic work.    [8] In
    Verne’s theater, colossal machines, large companies of actors, oversized
    sets, wild or trained animals stand side by side on stage. It would be
    reductive, however, to consider Verne’s theatrical production from this
    perspective only. Throughout his Voyages extraordinaires, there
    can be found sophisticated references to the realm of performing arts,
including opera, music, and even the circus (as in the 1885 novel    Mathias Sandorf).



    During a late interview with the journalist Robert Sherard, Verne recalled
    his passion for the stage, mentioning his collaborations with the Théâtre
Lyrique and its director Émile Perrin throughout the 1850s,    [9]
    thus confirming the important role played by opera in his aesthetic views
    and biographical experiences. The Théâtre Lyrique was a leading opera
    company in Paris, active during the middle of the nineteenth century and
    located at that time on the boulevard du Temple; Perrin directed the
    company between 1854 and 1855, but during his career he also directed the
    Opéra-Comique and the Paris Opera. More generally, Verne’s theatrical
works—most of them written during the 1850s    [10]
    —show the extent of his collaborations with fellow playwrights and
    musicians, as well as his inclination to engage with various genres
    (comedies, dramas, vaudevilles, operatic libretti, and so on); in
particular, Verne was intrigued by opéras comiques,    opéras bouffes, and opérettes. In collaboration
    with Michel Carré, Verne wrote several libretti for the composer Aristide
    Hignard, including the one-act opérette Monsieur de Chimpanzé 
(1858) and the one-act opéra-comique    L’Auberge des Ardennes (1860). Hignard also set to music a
    collection of seven Rimes et mélodies written by Verne in 1857. It
    is also worth mentioning two operas by Jacques Offenbach adapted from
    Verne’s literary works: the opéra-féerie Le Voyage dans la Lune
    (1875) and the opéra bouffe Le docteur Ox (1876).
    According to Laurence Senelick, Verne and Offenbach shared “a basic belief
in the ultimate futility of human endeavour.”[11]


    Several novels by Verne also feature characters who are inspired by the
world of theater and music,    [12]
such as the operatic diva Stilla in    Le Château des Carpathes or the members of a string
    quartet in L’Île à hélice. Another important musical character is
    the one featured in the novel La Jangada (1881), who recounts the
    travel of a family down the Amazon River on a large timber raft. A
    memorable personage in this adventure novel is the barber Fragoso, a homage
to Beaumarchais’s Figaro and his operatic progeny.[13] Like other extrovert eccentrics populating Verne’s novels,
    Fragoso is a focus of entertainment for both the other characters and the
    reader. He acts as a symbol of the wondrous world of theater much loved by
    Verne.



    To complete this brief examination of Verne’s passion for theater and stage
    music, it is worth looking at the musical and theatrical futures depicted
in his “lost novel” Paris au XXe siècle. Written in the early 1860s, the novel portrays a dystopian
    Parisian society completely dominated by the cult of industrial and
    technological progress and efficiency. Pierre-Jules Hetzel, the publisher
    who would shape Verne’s fortunes, rejected the work as overambitious and
Verne locked it away for the rest of his life.[14] The posthumous publication of the novel in 1994 became a
literary event. The futuristic dystopia portrayed in Paris au XXe siècle was a perfect way to
resurrect the myth of Verne as the father of modern science fiction.    [15]
    At various times in his novel, Verne denounces the total equivalence
    between art and entertainment, and the spread of state-owned entertainment
    industries. Let us consider the description of “Le Grand Entrepôt
Dramatique” in chapter 14—i.e., the large “theatrical depository.”    [16]
    The Entrepôt is a proper industry for playwriting and staging organized
    according to a rigid assembly line and division of labor: some writers are
    specialized in writing denouements, some other in writing bravura pieces
    for divas, others in writing historical descriptions, and so on. The
    Entrepôt is a state-owned institution and provides different genres of
    conventional yet effective plays to all French theaters.



    Verne was first and foremost interested in denouncing the conventionalism
    of the Parisian theatrical system of his time. The genres performed in the
    futuristic Paris are identical to those appreciated by the Parisian
    audience in the 1860s. Verne’s Entrepôt consists of five divisions, each
    devoted to a specific genre: comedies, vaudevilles, historical and modern
    dramas, opera, and light theatrical entertainments. Actors are respected in
the French society of the 1960s as “specialized employees”:    [17]
    theater’s complete platitude and industrialization, implies Verne, is a
    high price to pay for the social ennoblement of actors. In the 1960s,
    moreover, every aspect of theatrical production is now carefully organized,
    including the audience: legions of claqueurs are distributed by the
    Entrepôt to different theaters to ensure the success of the performances.
    The claqueurs are paid for their work by the state and are trained in
    specific schools by renowned professors to learn “the delicate art of
applause, and … the entire range of its nuances”.[18]

Paris au XXe siècle includes a chapter on the music of the
    future. The futuristic metaphor is an expedient used by Verne to provide a
    satirical description of the music of his time. Here the target of Verne’s
    disdain is Richard Wagner and, indirectly, the Wagnerians’ craze. In his
    study about the emergence of modern music lovers in the United States,
    Daniel Cavicchi describes the denigration of Wagner fandom:



    The growing presence of Wagnerians in the late nineteenth century … finally
    presented critics of music loving with a uniform symbol for derision and
    ridicule. Wagnerians were known for their devotion to operatic music that
was text-heavy and which by all accounts was atonal and difficult.[19]



    The early 1860s marked a turning point in the history of Wagner’s reception
    in France. The 1860 concerts at the Salle Ventadour, conducted by Wagner
himself, marked “the birth of French Wagnerism.”    [20]
    A year later, the revised and translated version of Tannhäuser at
    the Paris Opéra famously resulted in a major scandal. Verne was on the side
    of Wagner’s detractors: “in the last century,” says the character
    Quinsonnas, “a certain Richard Wagner, a sort of messiah who has been
insufficiently crucified, invented the Music of the Future.”    [21]
    In 1960, under the influence of Wagner, operas now last at least four hours
    without any entr’acte and they are based on a single, endless phrase. The
    audience simply swallows the music, talking business, while singers do not
    sing anymore and instead they neigh, bark, cry, bray as in a menagerie. The
repertory of the Paris Opéra, practically “a branch of the Bourse,”    [22]
    is divided between a few, isolated revivals of classic masterpieces, such
    as Offenbach’s Orphée aux Enfers, and the mass production of
    post-Wagnerian operas curated by the Grand Entrepôt.



L’Île à hélice, or The Social Role of Sound in the Metropolis



    Verne’s literary beginnings and early career in Parisian theaters
    illustrate his interest in the impact of communication technologies on
    opera and performing arts. Yet, the analysis of dystopian worlds, like the
    one in Paris au XXe siècle, was soon abandoned
    in favor of more tangible surveys of imminent technological futures, as
    with Cinq Semaines en ballon (Five Weeks in a Balloon, 
    1863), a novel celebrating the role of hot air balloons in fostering the
    exploration of large portions of uncharted African land. And with respect
    to his later, most celebrated works, “the generally happy juxtaposition of
    the fantastic with the post-scriptum verifiable … has its source in careful
planning rather than clairvoyance.”    [23]
    For instance, the design and description of the submarine Nautilus, one of
    his most famous machines, were based on advice given by expert engineers.



    Verne’s writings on sound technologies confirm his ambivalent approach to
    technological change. One of his favorite musical instruments was the pipe
    organ; in Vingt Milles Lieues, Verne places a large pipe organ in
    the center of the Nautilus’s main hall. The brand-new modernity of the
    submarine is offset by the cumbersome presence of an old-fashioned,
    venerable musical instrument of the Western tradition. This coexistence
    gives to the character of Nemo a romantic and nostalgic dimension, as
    recalled by the narrator: “Sometimes I heard the melancholy sounds
    of his organ, which [Nemo] played with much expression, but only at night,
    in the midst of the most secret darkness, when the Nautilus was sleeping in
the ocean wilderness.”[24] Another less famous short story entitled    M. Ré-dièze et Mlle Mi-bémol shows Verne’s fascination
    for the complex mechanisms of pipe organs. In this grotesque fairy tale,
    set in a remote Swiss village, Verne explores the continuities between the
    organ pipe and the human voice, the climax of the story being the
    dream-like imprisonment of the children of the church choir within the
    pipes of the organ. The imprisoned children create a new, perfect organ
registration centered on the “children’s voices.”    [25]
    This Vernian interest in the continuities between the human being and the
    automaton recalls E. T. A. Hoffmann’s short stories, later adapted into
world-famous ballets.[26]



    Verne’s most daring views about the relation between sound, music, and
    technology can be found, however, in his descriptions of the social and
    cultural impact of recently implemented systems for imparting or exchanging
    information. Verne is interested in showing how these new technologies fit
    within the late nineteenth-century transport infrastructure (e.g.,
    steam-powered ocean liners and railroads), making mass communication a
    concrete reality. Like a modern cultural historian focusing on recording
    technologies or like a sociologist dealing with new music-related
    practices, Verne is concerned with the cultural and social forces that are
    at stake during the implementation of new technological devices and their
    impact on everyday life.



    L’Île a hélice
    is a thought-provoking example of such preoccupations. In this novel, the
    future is meant to be “a concentration on the magnificent, cornucopian
present which promises so many possibilities.”    [27]
    Published in 1895, L’Île a hélice depicts the adventures of the
    members of a famous French string quartet during a visit to Milliard City,
    a garden city inhabited only by billionaires and built on a massive oval
    boat roaming the Pacific. Likely set in the early twentieth century, the
novel combines the topos of the floating city already explored in    Une Ville flottante (A Floating City, 1870) with the one
of the ideal city-state from Les Cinq Cent Million de la Bégum (The Begum’s Fortune, 1879). In L’Île à hélice, the
    members of the quartet, called the Quatuor Concertant, are guided through
    the wonders and idiosyncrasies of Milliard City by the cicerone Calistus
    Munbar. To the modern reader, the shining perfection, modernity, and
    inaccessibility of the floating city recalls a mammoth cruise liner.



    All the inhabitants of Milliard City are art and music lovers. The city
    boasts a remarkable collection of paintings and sculptures. However, given
    the inaccessibility of the moving island and the subsequent lack of touring
    companies (the Quatuor Concertant would become the first permanent music
    ensemble of the city), music is commonly experienced via technological
    means. First, the billionaires listen to music with the aid of an advanced
    version of Edison’s phonograph. As Pinchinnat, the violist of the group,
    says to Munbar:



    As I see it, your Milliard City never heard anything but canned music and
    preserved melodies sent to you just like sardines and salt beef. … Your
phonographs carry only the past.[28]



    Verne’s “musique en boîte” and “conserves mélodiques”” closely recall John
Philip Sousa’s critique of sound recordings as “canned music”.    [29]
    In Sousa’s 1906 assertion, as discussed by Jonathan Sterne, “the
possibility of recording sound is just one more form of preservation,”    [30]
    since chemical preservation for mass production and distribution was a
    major innovation in nineteenth-century North American food culture. While
    recognizing the potential of the phonograph as a “photograph” of a
    performance, Verne denounces the commodification of sound provoked by
    recording technologies, as well as the privatization of listening and the
    celebration of the recorded past: the phonograph provides a “faithful echo”
    of a dead, disembodied performance. To the modern reader, Verne may sound
    conservative in his moral judgments, but he points out various cultural and
    economic shifts prompted by the technological innovations of the late
nineteenth century. These shifts are at the core of Sterne’s analysis in    The Audible Past: i.e., how sound started to be “commodified…
    something that can be bought and sold,” losing “its ephemeral character”
    and its anchorage to the body. “People’s ears could take them into the past
or across vast distances,”    [31]
    claims Sterne, and this also changed their experience of death. With
    regards to art music, and especially to opera, these considerations entail
    the question of liveness. As Karen Henson has noted, following Philip
    Auslander, the basic notion of opera’s essence “being live and
    technologically unmediated singing” is a historical by-product of the
    mediatization of performance events and the advent of recordings, “for one
    cannot have an ideal of unmediated singing unless one is in a profoundly
technological environment.”[32]



    The listening practices of Milliard-City’s music lovers, however, are many
    and varied. While sailing the Pacific Ocean, the billionaires regularly
    attend the concert hall of the boat, listening to operas that are being
performed live in European and American opera houses via a cutting edge    théâtrophone. Here’s an extract of the dialogue between the
    members of the Quatuor and Munbar:



    “Since our city is wealthy enough to satisfy all its whims, all its musical
    yearnings [for opera], it has already been done” [says Munbar].

    “How…?”

    “With our théâtrophones, installed in the concert room of this casino. As
    you know, our company [i.e., the society which manages Milliard City] owns,
    submerged in the waters of the Pacific Ocean, many cables attached to
    Madeleine Bay [Mexico] on one end and tied to powerful buoys on the other.
    So, when one of our citizens wants to hear a singer of the Old or the New
    World, we pick up one of the cables and send a telephone order to our
    agents at Madeleine Bay. These agents establish communication with America
    or Europe. The cables are then connected with the theater or the concert
    hall requested by our music lovers, who, seated in the casino, actually
    attend the distant performances and shower them with applause…”


    “But over there, the musicians cannot hear the applause…,” cried Yvernès.


“I beg your pardon, my dear Mr. Yvernès, they hear it by the return cable.”[33]



    The théâtrophone—which would appear in the 1888 utopian bestseller by
    Matthew Bellamy, Looking Backward: 2000–1887—was a telephonic
    distribution system active in several European cities from the late
    nineteenth century to the early twentieth century, allowing its subscribers
    to listen to opera and theater performances in stereo over the telephone
    lines. This system was the evolution of an apparatus presented by Clément
    Ader at the 1881 Exposition internationale de l’électricité in Paris,
    allowing remote listening to concerts taking place at the Opéra. The
    théâtrophone was commercialized in France around 1890 and later in
    other countries. The Hungarian Telefon Hírmondó, set up by Tivadar Puskás
    in the early 1890s, lasted until the Second World War: a radio service
    ahead of its time, it provided to its subscribers not only music and opera,
    but also news broadcast, lectures, and even linguistic classes. Verne was
    enthralled by the théâtrophone. In 1889, a few years before the
publication of L’Île à hélice, a short story entitled    In the Year 2889 appeared in English in the North American
    magazine The Forum. Possibly written by Michel Verne by drawing on
    his father’s ideas, In the Year 2889 describes a world heavily
    influenced by media in which journalists communicate the news to their
“readers” viva voce using a system similar to the théâtrophone.[34]    



    Verne’s description of “acousmatic” concerts taking place in Milliard City
    raises further observations. It may be useful to consider the concept of
    “acousmatic listening” (i.e., the occultation of the cause and the source
    of a sonic event) as reformulated by Brian Kane in his critical reappraisal
    of Pierre Schaeffer’s thought. Kane defines the aesthetical and detached
    listening promoted by Schaeffer in relation to acousmatic sounds as “a
position of Husserlian detachment and eidetic perfection.”    [35]
    Kane maintains, instead, that “acousmatic listening is a shared,
    intersubjective practice … of listening to the soundscape that is
    cultivated when the source of sounds is beyond the horizon of visibility,
    uncertain, underdetermined, bracketed, or wilfully and imaginatively
suspended.”    [36]
    In other words, acousmatic listening does not provoke a more intense
    concentration on an abstract sonic object, as Schaeffer claimed. On the
    contrary, Kane affirms that the separation of the source, cause, and effect
    of the sound provokes a feeling of stupefaction or anxiety that could open
up the supermundane and transcendent universe of phantasmagorias.    [37]
    In the case of Verne, moreover, the use of the théâtrophone for live
    acousmatic listening supports the act of listening as a collective practice
    in which the audience has an active role, as attested by the final
    applause. More concretely, the visual absence of the performers is also a
    way to stress the emergence of the audience as an independent community and
    the act of listening as a practice which is perceived as separated and
    autonomous from music composition and production. The inhabitants of
    Milliard City do not play music, they just listen to it; and the sudden
    arrival of the Quatuor magnifies this absence. Verne is thus particularly
    attentive to the rise of music reception as a self-standing habit, a
    transformative process fostered firstly by the commodification of urban
    entertainment around the mid-nineteenth century and later the widespread
diffusion of media technology in the forms of recording and broadcasting.[38]    



    Moreover, according to Verne’s writings, the increasing availability of
    recorded music fosters new forms of distracted listening, a notion similar
    to what Walter Benjamin would later argue over the last pages of his
popular essay “The Work of Art in the Age of Mechanical Reproduction.”    [39].
    As stated by David Goodman, “distracted listening” is a constant occurrence
    in our mass-mediated world: “We are accustomed to having broadcast or
    recorded sound all around us, whenever we want, and to listening
distractedly or closely at different times and places.”    [40]
    The inhabitants of Milliard City are familiar with this kind of listening
    thanks to the installation of loudspeakers in their private homes. They use
    these loudspeakers for listening to pre-recorded music broadcast by the
    Company, as explained by Munbar to the Quatuor soon after the description
    of the “théâtrophonic” concerts. In L’Île à hélice, these private
    audio apparatuses are mainly intended for therapeutic purposes, following
    the theories of Frederick Kill Harford, a pioneer in music therapy in late
    Victorian England. As Yvernès affirms: “You just have to select the music
    that fits the diagnosis! Wagner or Berlioz for a weak constitution…,” to
which Munbar adds “And for fiery dispositions, Mendelssohn or Mozart.”[41]    



    The use of classical music as ambient or therapeutic music represents for
    Verne a reductio ad absurdum to denounce the commodification
    effects of recording technologies. The same vision is put forward by Verne
    in the 1872 humorous short story Une fantaisie du Docteur Ox. In
    this work, the lethargic inhabitants of Quiquendone, a fictional Flemish
    city, are metamorphosed by the excess of oxygen in the atmosphere of the
    town and its surroundings due to the side effects of a new system of gas
    lighting. The transformation affects their performing and listening
    practices, too. Before the beginning of gas experiments, given the
    phlegmatic nature of the orchestras, singers, and conductors of
Quiquendone, grand operas such as Robert le Diable and    Les Huguenots took several evenings to be fully performed at the
    local opera house. However, such productions are now astoundingly fast due
    to the effects of the gas: the fourth act of Les Huguenots, which
    used to last six and a half hours at Quiquendone’s opera house, now takes
eighteen minutes to be fully played.    [42]
    This idea of a “fast-forward” listening has been thoroughly analyzed by
    Cormac Newark: Doctor Ox’s experiment ridicules the old-fashioned length
    and tediousness of grand operas, but also the uncritical faith in
technological advances.[43]    



Opera Fandom, Music Recording and the Gothic Supernatural: Le Château des Carpathes



    Audience behavior, theatrical conventions, communication technologies, and
literary imagination: all these topics seem to converge on the novel    Le Château des Carpathes. Published in 1892, this work occupies a
    prominent position in Verne’s late period and pivots entirely on the
    relationship between opera, fandom, and technology. The beginning is a
    magnificent literary exercise around the core features of the most blatant,
    even stereotypical, Gothic fiction: a haunted and abandoned castle in the
    middle of Transylvania; an environment of fear menaced by frightening
rumors and supernatural events; the intrusion of the past upon the present.    [44]
    Even if the castle, which belongs to the Baron Rodolphe de Gortz, is
    supposed to be uninhabited, several unexplainable phenomena horrify the
    residents of a nearby village—i.e., disembodied voices, a persistent smoke,
    and odd shapes of light above the donjon at night. After many vicissitudes,
    flashbacks, and plot twists, the reader discovers that the castle is
    haunted by a nostalgic opera lover.



    The Baron was an opera fan obsessed with a young diva, Stilla, and used to
    attend all her performances. But one day the diva suddenly died onstage at
    the Teatro di San Carlo in Naples while singing the death scene from the
    opera Orlando (composed by some Arconati): “Innamorata, mio cuore
    tremante, voglio morire…” This was supposed to be her farewell performance,
    since she had recently decided to retire from the stage to marry Count
    Franz de Télek. The Baron was devastated by Stilla’s death. With the help
    of his assistant and scientist Orfanik, the Baron thus decided to bring
    Stilla back to life in his gloomy castle in Transylvania through projected
    images and listening to high-quality phonograph recordings from her last
    performances. The whole mystery of the haunted castle is revealed only in
    the final pages of the novel.



    It will be remembered how deep was the Baron’s despair when the rumour
    spread that La Stilla had resolved to retire from the stage and become
    Countess of Télek. … Orfanik suggested that by means of the phonograph he
    should collect the principal airs from the operas she would appear in
    during her farewell performances at San Carlo. This instrument had reached
    a high state of perfection at this period, and Orfanik had so improved it
    that the human voice underwent no change, and lost none of its charm or
    purity.


    The baron accepted Orfanik’s offer. Phonographs were successively and
    secretly introduced into the private box at the theatre during the last
    weeks of the season; and in this way their cylinders recorded the cavatinas
and romances from the operas and concerts, including … the final air from    Orlando, which was interrupted by La Stilla’s death.


    These were the circumstances under which the baron had shut himself up in
    the castle of the Carpathians, and there, each night, he listened to the
    music given out by the phonograph. And not only did he hear La Stilla as if
    he were in his box, but … he saw her as if she were alive, before his eyes.


    It was a simple optical illusion. It will be remembered that Baron de Gortz
    had obtained a magnificent portrait of the singer. This portrait
    represented her in the white costume of Angelica in Orlando. … By
    means of glasses inclined at a certain angle calculated by Orfanik, when a
    light was thrown on the portrait placed in front of a glass, La Stilla
    appeared by reflection as real as if she were alive, and in all the
splendour of her beauty.[45]



    Verne’s novel Le Château has received substantial attention by
    musicologists. Its wider reception was also relatively successful, giving
    rise to several movies and even an opera by the composer Philippe Hersant
    in 1992. The love triangle informing the novel is quintessential operatic:
    the pure and tragic love between a soprano and a young tenor (in this case,
    the Count de Télek) is impeded by a dark, monomaniacal baritone (i.e., the
    Baron de Gortz).



    Newark has analyzed the resonances of the story of the Carpathian castle in
    the context of nineteenth-century music and literature. One reference is
certainly Hoffmann (via Offenbach). The name Stilla echoes both the German    stille (silent) and the Italian stella (star), but it is
also a reference to the character Stella in Offenbach’s Les Contes d’Hoffmann.    [46]
    Newark rightly observes that Verne’s novel also relies on a set of previous
    fictional works “featuring the erotic fascination of the tragic female
    singer”:



    The real-life sopranos who lost their voices or retired or died suddenly
    (Falcon, Malibran, and so on) were a staple of Romantic writer-lore, and
    the fictional genre-pool from which Stilla draws her inheritance includes
numerous cases of the loss of voice, life, or both, from Nodier’s Inès de las Sierras (1837) to various stories by Méry.[47]   



    The fascination for the technological afterlife of the singing body
features in other contemporary science-fiction novels. Henson has analyzed    L’Ève future (1886) by Villiers de l’Isle-Adam, a novel
    in which a female robot, an android, is able to sing with a beautiful
voice.    [48]
    This reference is placed within the larger historical and theoretical
    framework of the 1820s and 1830s, a chronological turning point which
Henson also considers as a conceptual watershed. The Italian word    diva has already been associated with opera since the Baroque era.
    However, as Henson suggests, it was only during the golden age of European
    romanticism that diva became a synonym for an exceptional opera
    singer, one endowed with supernatural singing qualities and the ability to
    excite obsessive devotion in his listeners. The new operatic diva,
    exemplified by famous singers such as Giuditta Pasta and Maria Malibran,
    was praised by contemporary music critics especially in Paris and Italy. At
    the same time, the 1820s and 1830s were a turning point in the history of
    recording technologies, with the creation of the first mechanical devices
    to store and reproduce information and data, such as the photographic
    camera—a trend which would later lead to the invention of the phonograph.
    According to Henson, the soprano in its mythologized form (i.e., the diva)
    may therefore be understood as a fantasy of technological modernization.



    When Verne was writing his later novels, sound recording and data
    communication technologies were already a solid reality, in tandem with the
emergence of the moving images industry.    [49]
    In this context, Le Château can hardly be interpreted as
    futuristic science: at stake were the aesthetical and social practices
favored by new technologies. In his comparative analysis of Bram Stoker’s    Dracula (1897) and Verne’s Le Château, Raj Shah
    offers valuable insights on Verne’s “fin-de-siècle anxiety” towards the
    aesthetical, philosophical, and even anthropological implications of
    recording technologies. As a writer and an artist, argues Shah, Verne
    perceived that recording technologies were able to severe ties between
    author and creation. By dislocating the aesthetical experience “from one of
    physical immediacy to one of alienation and distance,” the disembodied
    voice challenges “the phonocentric privileging of speech over writing,”
    thus “exposing the implicit metaphysical assumption of a speaking presence
as illusory.”    [50]
The acousmatic separation between the sound and its source (L’Île à hélice) becomes in the case of the recorded voice of a
    dead singer (Le Château) a tormenting and phantasmagorical
    separation between the presence of the singing voice and its transcendental
    existence. Verne understood that the acute sense of nostalgia opened up by
    this technologically-mediated separation could generate new forms of
    cultural fetishism. Sound and image recording technologies offered “new
    modes of perversion and fetishism in their transmogrification of the cult
    of relics through increasingly and uncannily accurate mechanical
reproductions”.    [51]



    This idea of cultural fetishism and its implications for the use of
    recording technologies has not been explored enough in musicological
    studies devoted to Le Château. In his detailed analysis of the
    novel, Newark has insisted on the psychological, philosophical, and musical
    meanings of the novel. The core of his interpretation is the sense of
    duplication, distance, simultaneity, and eventually crisis provoked by the
double existence of a real voice and its recording.    [52]
    Through the notion of re-enactment, Newark links the tradition of the
    Gothic novel as a genre (the return of the past haunting Gothic narratives)
    to the new possibilities of listening offered by the recording—i.e.,
    playback, pause, and re-play. And re-enacting seems to affect the overall
structure of the novel.[53]



    The Gothic quality of the recording—i.e., its being haunted by the past—is
    central in Verne’s novel. De Gortz, however, is not merely a dark, Gothic
    character; he is also a pioneer in listening practices. The words used by
    Newark and Shah to describe de Gortz’s behavior—e.g.,
    “compulsively/compulsive,” “desperate,” “fetishism,” “fatalism,” “cult of
    relics,” etc.—tend to magnify his bizarreness and eccentricity, especially
    with regards to the use of Stilla’s recording: “the vitality of opera
    reception in the theatre is replaced by, and contrasted with, the sterility
of compulsive private listening.”    [54]
    This is certainly true. Yet, the use of the term “sterility” belies a
potential misunderstanding. It seems to me that De Gortz behaves as a fan towards Stilla, as “a fanatic admirer.”    [55]
    The use of recording technologies only reinforces his peculiar attachment
    to the diva.



    Interpreting de Gortz not as a “maniac” or a “psychopath,” but rather as a
    fan, changes our perspective of his role in the novel, while also shedding
    light onto the cultural history of opera fandom in relation to recording
    technologies. This perspective parallels Verne’s ambivalent fascination
    with his character, as well as his general approach towards science
    fiction, where mystery and supernatural events—in this case the haunted
    castle and de Gortz’s inscrutable behavior—are eventually explained through
    concrete scientific understanding and technological developments. Even
    today, both mainstream and journalistic discourses tend to overemphasize
    unusual behavior, reducing fandom to a site of curiosity and
    stereotypes. The theories developed within the context of fan studies—a
    field emerged as an extension of media and cultural studies—can provide a
    better frame to understand de Gortz’s practices. The transformative impact
    of mass media culture and the interplay between media, institutions, and
highly engaged audiences are at the core of fan studies. In his seminal    Textual Poachers (1992), Henry Jenkins offers an ethnographic
    account of particular niches among media fans—i.e., television fans (such
    as the fandom for Star Trek). Through the analysis of their social
    institutions, cultural practices, and complex relationship to capitalism,
    Jenkins posits the key notion of participatory culture: “rejecting
    media-fostered stereotypes of fans as cultural dupes, social misfits, and
    mindless consumers” to understand them “as active producers and
manipulators of meanings.”[56]



    What links de Gortz and a Trekkie (a fan of Star Trek)? As a matter of
    fact, nineteenth-century music lovers have played an important role in the
    cultural historiography of fandom. Over several important publications,
    Cavicchi has studied the emergence of the music audience as a distinct
    community throughout the nineteenth century in the United States and has
    analyzed the development of the modern music lover in large urban areas.
    The word fan is an abbreviation of fanatic, meaning a
    religious maniac and a political zealot:



    Even though there were no fans before 1880, there were amateurs, beggars, boomers, buffs, bugs, connoisseurs, devotees, dilettantes, enthusiasts, fanatics, the fancy, fiends, gluttons, habitués, heads, hounds, kranks, lions, longhairs, lovers, maniacs, matinee girls, nuts, rooters, Lisztians, Wagnerians, and more. In thinking about the history of fandom, then, rather than
    starting with use of the term fan, we might do better to consider
the patterns of behavior the term was meant to describe.[57]    



    From a sociological perspective, opera fans seem to practice their
    obsession via an ethic of self-sacrifice based on intense attendance. This
    “heavily personalized investment,” as explained by Claudio Benzecry in his
    ethnography of the Teatro Colón’s aficionados, tends to be “dismissed with
    suffixes like -mania, -philia, and -pathia” and
    clearly shows “the impossibility of finding an explanation among
the usual sociological suspects (status, networks, class reproduction).”    [58]
    According to Antoine Hennion, the opera fan “is more prone to thinking

    about music in terms of attaining intense states of emotion,” possibly
    “because of the singing, the body, the divas, the tendency to eroticize the
    voice.” The vocabulary of drug addiction or of sexuality is often
mentioned, “as much by observers as by participants.”    [59]
    However, the abrupt musical enjoyment and even the sense of spiritual
    elevation experienced by opera fans are the consequence of a set of
    practices, institutions, devices, and technologies.



    De Gortz’s operatic passion for Stilla can be interpreted as the mediated
    behavior of a fan. His sense of “longing,” to paraphrase Cavicchi, is
    carried out not only through compulsive and private listening. Rather, De
    Gortz’s fandom involves a whole array of activities, such as: traveling
    around European theaters; collecting memorabilia about Stilla; buying and
    organizing accommodation, tickets, and meals; and finally producing
    bootlegs, and even creating a quasi-hologram of his favorite singer,
    duplicating her voice in a rather peculiar setting—De Gortz and Orfanik
thus create a site-specific audiovisual installation    avant la lettre. The immediacy of the musical enjoyment felt by de
    Gortz in experiencing Stilla’s simulacrum is the result of several
    mediations, mediators, and actions. As Benzecry observes, musical taste is
driven “by the many devices and practices implied in liking something.”    [60]
    The relationship between the music lover and the object of their passion is
    influenced by institutional contexts, the authority of other fans,
    relatives, and friends, and the social play of identification and
    differentiation; furthermore, musical passion is a reflective practice,
    fans being aware of their gestures and rites. As Hennion notes, listening
    is a highly organized activity aimed at achieving a loss of control: it is
not a matter of doing something, but of making something happen.    [61]
    As Cavicchi affirms in his study of nineteenth-century music fans, music
    lovers were those who wanted to perpetuate and support feelings of
    connection with music, performers and concert venues beyond the limited and
    ephemeral musical participation afforded by the purchase of a concert
    ticket.



    Some [music lovers] maintained an extraordinarily active audience life,
    attending concerts several nights a week. … Others pursued artists outside
    of the concert hall, waiting in front of hotels for a glimpse of their
    favorite star or going on pilgrimages to the homes of European composers
    and performers. Many concertgoers, especially after the 1850s, attempted to
    re-create their favorite concert performances by collecting and playing
    sheet music for the pieces performed. Others attempted to fix on paper
    every moment, every feeling during a concert, their diaries acting as
stand-ins for the performances themselves.[62]



    Others, one may add, started listening to their favorite operas, divas, and
    arias via remote live transmissions (i.e., the théâtrophone) and recording
    technologies. In the late 1890s, this practice was already a reality. The
    activities of the music lover described by Cavicchi were reinforced by the
    possibilities offered by the fact of recording. De Gortz as a fan
    repudiates “the primacy of direct experience through persistent
mediatization.”    [63]
    Verne shows us how fandom and media technologies are strictly correlated:
    modern opera lovers are typically technophiles, and practices of cultural
    nostalgia (such as the cult of the voice of dead divas) are constantly
shaped by the rise of new technologies.    [64]
    Verne was not a seer, but rather a sharp observer. De Gortz is an opera fan
    placed between two eras of audience behavior; the evolution of his
    character—from the touring opera lover following Stilla to the compulsive
    listener of her recorded voice—celebrates the coexistence, so to speak,
    between the typical behavior related to “nineteenth-century urban
    entertainment (in the form of commodified performance and mass-published
    texts)” and the new practices fostered by “twentieth-century media
technology (in the form of recording and broadcasting).”    [65]
    Of course, this is not meant as a strict temporal dichotomy:



    Even though the advent of the phonograph was a revolutionary moment in
    music, in which new kinds of repeated listening or mediated intimacy with
    performers emerged, we can also see how those behaviors might have opened
    up a bit earlier, especially in continuities carried over from the culture
of nineteenth-century “music lovers.”[66]    



Conclusion


In this article, I have explored the evolution and development of the
    long-lasting relationship between opera singers, opera fans, and new
    recording technologies by drawing on the work of Jules Verne. Based on
    reliable empirical observations, the literary imagination developed by
    Verne in the late nineteenth century offers a viewpoint not only on the
    trends, idiosyncrasies, and fears of his epoch but also on new, emergent
    listening practices. A witty and knowledgeable observer of the French
    theatrical and musical world of his time, Verne has offered some sarcastic
    critiques of this world and its idols, such as the Grand Entrepôt
Dramatique and the depiction of the music of the future in    Paris au XXe siècle, his satirical description
    of French grand operas in Une fantaisie du docteur Ox, or
    even his love for Offenbach. But Verne has also explored the
    impact of recording and communication technologies on the practices of
    audience and listeners in the late nineteenth century: collective
acousmatic listening (the billionaires and their théâtrophone in    L’Île à hélice), distracted listening (in-home loudspeaker systems
in L’Île à hélice), “fast-forward” listening (Une fantaisie du docteur Ox), the privatization of listening and
the wider activities of technologically-informed fandom (de Gortz in    Le Château des Carpathes). More importantly, Verne has offered
    some thought-provoking reflections, based on vivid concrete situations, on
    the long-lasting role of technology and the media in shaping the society
    and the cultural sphere, from the emergence of modern music fandom and the
    parallel commodification of performing arts as a form of entertainment and
    cultural industry to the philosophical implications of the act of recording
    and the mediatization of artistic experience.



    It does not matter today to verify the validity of Verne’s predictions;
    rather, it is important to point out the concrete value of his
    preoccupations since they shed light on basic tenets and outcomes of
    modernization as a cultural force. Verne did not mean to see into the
future.    [67]
    Instead, he commented on the imminence of the present, aware of the
    entertaining role literature and theater have on our everyday life. Opera,
    performing arts, and communication technologies were at the core of Verne’s
    thought, and our present is also the result of his wondrously staged
    futures.






    

    

   
        
            *
            This article is part of the Marie Skłodowska-Curie Action Opera
            Fandom in the Digital Age, funded by the European Union (Horizon
            Europe Framework Programme, grant agreement no. 101063989). I would
            like to thank Emilio Sala, Carlo Lanfossi, and the anonymous
            reviewers for their insightful comments and suggestions.
        

        
    

    
        
            
                [1]
            
            “Top 50 Authors,” Index Translationum, UNESCO, website, accessed
            July 15, 2022.
        

    

    
        
            
                [2]
            
             See Edmund J. Smyth, “Verne, SF and Modernity: An Introduction,”
            in Jules Verne: Narratives of Modernity, ed. Edmund J. Smyth
            (Liverpool: Liverpool University Press, 2000), 1.
        

    

    
        
            
                [3]
            
             Smyth, 2.
        

    

    
        
            
                [4]
            
             Michel Serres, “Le savoir, la guerre et le sacrifice,” Critique
            33, no. 367 (1977): 1072. My translation.
        

    

    
        
            
                [5]
            
             “By a trick of technology (a combination of mirrors and a
            phonograph), the singer gives a performance from beyond the grave,
            watched by the solitary grievers who cannot live without her
            memory. She will remain forever in their minds as a stage figure,
            caught and frozen in that final, fatal performance.” Timothy Unwin,
            Jules Verne: Journeys in Writing (Liverpool: Liverpool University
            Press, 2005), 129.
        

    

    
        
            
                [6]
            
             Jules Verne, The Extraordinary Journeys: The Adventures of Captain
            Hatteras, trans. William Butcher (Oxford: Oxford University Press,
            2005), 36.
        

    

    
        
            
                [7]
            
             Unwin, Jules Verne, 96.
        

    

    
        
            
                [8]
            
             Sylvie Roques, Jules Verne et l’invention d’un théâtre-monde
            (Paris: Classiques Garnier, 2018), 7.
        

    

    
        
            
                [9]
            
             Robert Harborough Sherard, “Jules Verne at Home: His Own Account
            of His Life and Work,” McClure’s Magazine 2, no. 2 (January 1894):
            120.
        

    

    
        
            
                [10]
            
             See Alexandre Tarrieu, “Voyage au centre du théâtre,” Revue Jules
            Verne, no. 11 (2001): 11—24.
        

    

    
        
            
                [11]
            
             Laurence Senelick, “Outer Space, Inner Rhythms: The Concurrences
            of Jules Verne and Jacques Offenbach,” Nineteenth-Century Theatre
            & Film 30, no. 1 (2003): 2.
        

    

    
        
            
                [12]
            
             On this topic, see “Jules Verne et la musique,” special issue,
            Revue Jules Verne, no. 24 (2007).
        

    

    
        
            
                [13]
            
             Jules Verne, “En suivant une liane,” chap. 7 in La Jangada: 800
            lieues sur l’Amazone, vol. 1 (Paris: Hetzel, 1881), 103–4.
        

    

    
        
            
                [14]
            
             See Piero Gondolo della Riva, “Préface,” in Jules Verne, Paris au
            XXe siècle (Paris: Le Livre de Poche, 1996), 11–21.
        

    

    
        
            
                [15]
            
 See David Platten, “A Hitchhiker’s Guide to Paris: Paris au
            XXe siècle,” in Smyth, Jules Verne, 78–93.
        

    

    
        
            
                [16]
            
             Jules Verne, Paris in the Twentieth Century, trans. Richard Howard
            (New York: Random House, 1996), ch. 14 “Le Grand Entrepôt
            Dramatique,” 203.
        

    

    
        
            
                [17]
            
             Verne, Paris, 209.
        

    

    
        
            
                [18]
            
             Verne, Paris, 207.
        

    

    
        
            
                [19]
            
             Daniel Cavicchi, Listening and Longing: Music Lovers in the Age of
            Barnum (Middletown: Wesleyan University Press, 2011), 153–54.
        

    

    
        
            
                [20]
            
             “La naissance du wagnérisme français” (Yannick Simon, “Les trois
            concerts Wagner au Théâtre-Italien en 1860,” Dezède online, posted
            on January 21, 2018). See also
            Jeremy Coleman, Richard Wagner in Paris: Translation, Identity,
            Modernity (Woodbridge: The Boydell Press, 2019), esp. ch. 5–6.
        

    

    
        
            
                [21]
            
             Verne, Paris, 116.
        

    

    
        
            
                [22]
            
             Verne, Paris, 119.
        

    

    
        
            
                [23]
            
             Platten, “A Hitchhiker’s Guide to Paris,” 80.
        

    

    
        
            
                [24]
            
             Jules Verne, The Extraordinary Journeys: Twenty Thousand Leagues
            under the Seas, trans. William Butcher (Oxford: Oxford University
            Press, 1998), 275.
        

    

    
        
            
                [25]
            
             Jules Verne, “Mr. Ray Sharp and Miss Me Flat,” in Jules Verne,
            Yesterday and Tomorrow, trans. I. O. Evans (London: Arco, 1905),
            125–53: 149.
        

    

    
        
            
                [26]
            
             On Verne and Hoffmann, see Cormac Newark, Opera in the Novel from
            Balzac to Proust (Cambridge: Cambridge University Press, 2011),
            123–25.
        

    

    
        
            
                [27]
            
             Unwin, Jules Verne, 39–40.
        

    

    
        
            
                [28]
            
             Jules Verne, The Self-Propelled Island, trans. Marie-Thérèse
            Noiset (Lincoln: University of Nebraska Press, 2015), 65.
        

    

    
        
            
                [29]
            
             John Philip Sousa, “The Menace of Mechanical Music,” Appleton’s
            Magazine 8, no. 3 (September 1906): 281.
        

    

    
        
            
                [30]
            
             Jonathan Sterne, The Audible Past: Cultural Origins of Sound
            Reproduction (Durham, NC: Duke University Press, 2003), 292.
        

    

    
        
            
                [31]
            
             Sterne, The Audible Past, 3 and 1.
        

    

    
        
            
                [32]
            
             Karen Henson, “Introduction: Of Modern Operatic Mythologies and
            Technologies,” in Technology and the Diva: Sopranos, Opera, and
            Media from Romanticism to the Digital Age, ed. Karen Henson
            (Cambridge: Cambridge University Press, 2016), 22. See also Philip
            Auslander, Liveness: Performance in a Mediatized Culture, 2nd ed.
            (New York: Routledge, 2008).
        

    

    
        
            
                [33]
            
             Verne, The Self-Propelled Island, 65–66.
        

    

    
        
            
                [34]
            
             Andrea Sangiovanni, Le parole e le figure. Storia dei media in
            Italia dall’età liberale alla seconda guerra mondiale (Rome:
            Donzelli, 2013), 58.
        

    

    
        
            
                [35]
            
             Brian Kane, Sound Unseen: Acousmatic Sound in Theory and Practice
            (New York: Oxford University Press, 2014), 147. The reference is to
            Pierre Schaeffer, Treatise on Musical Objects: An Essay across
            Disciplines, trans. Christine North and John Dack (Oakland:
            University of California Press, 2017), ch. 4 “Acousmatics.”
        

    

    
        
            
                [36]
            
             Kane, Sound Unseen, 7.
        

    

    
        
            
                [37]
            
             See Violeta Nigro Giunta and Nicolò Palazzetti, “‘New Avenues for
            Listening.’ Sensory Culture in the Digital Age and the Persistence
            of Utopia. An Interview with Michael Bull,” Transposition 6 (2016). It is also worth
            mentioning the dramaturgical role of the “acousmatic voice” in the
            French melodrama Les frères corses (1850): see Emilio Sala, “The
            ‘Ghost Melody’ as Acousmatic Voice. Music and Effect from Melodrama
            to Cinema,” TRANS. Revista Transcultural de Música/Transcultural
            Music Review 18 (2014).

    

    
        
            
                [38]
            
             Cavicchi, Listening and Longing.
        

    

    
        
            
                [39]
            
             Walter Benjamin, “The Work of Art in the Age of Mechanical
            Reproduction,” in Walter Benjamin, Illuminations, ed. Hannah
            Arendt, trans. Harry Zohn (New York: Schocken Books, 1968), 217–51.
        

    

    
        
            
                [40]
            
             David Goodman, “Distracted Listening: On Not Making Sound Choices
            in the 1930s,” in Sound in the Age of Mechanical Reproduction, ed.
            David Suisman and Susan Strasser (Philadelphia: University of
            Pennsylvania Press, 2010), 15.
        

    

    
        
            
                [41]
            
             Verne, The Self-Propelled Island, 66.
        

    

    
        
            
                [42]
            
             Jules Verne, Dr. Ox’s Experiment, and Other Stories (Boston: J.R.
            Osgood, 1875), 52.
        

    

    
        
            
                [43]
            
             Newark, Opera in the Novel, 116–23.
        

    

    
        
            
                [44]
            
             For a general overview of Gothic literature’s main themes, see
            Jerrold E. Hogle, “Introduction: The Gothic in Western Culture,” in
            The Cambridge Companion to Gothic Fiction, ed. Jerrold E. Hogle
            (Cambridge: Cambridge University Press, 2002), 1–20.
        

    

    
        
            
                [45]
            
             Jules Verne, The Castle of the Carpathians, trans. anon. (Akron,
            Ohio: Saalfield, 1900), 208–209.
        

    

    
        
            
                [46]
            

             Newark, Opera in the Novel, 125.
        

    

    
        
            
                [47]
            
             Newark, 127.
        

    

    
        
            
                [48]
            
             Henson, “Introduction.”
        

    

    
        
            
                [49]
            
             As noted by Unwin, “it was by no means unthinkable in such a
            climate to conclude that real-time sound-and-image communication
            was not far off, and there was feverish speculation about the
            possibilities it opened up” (Jules Verne, 45).
        

    

    
        
            
                [50]
            
             Raj Shah, “Counterfeit Castles: The Age of Mechanical Reproduction
            in Bram Stoker’s Dracula and Jules Verne’s Le Château des
            Carpathes,” Texas Studies in Literature and Language 56, no. 4
            (2014): 429.
        

    

    
        
            
                [51]
            
             Shah, “Counterfeit Castles”, 429.
        

    

    
        
            
                [52]
            
             “For Verne, rather than Stilla’s ceasing to exist when no longer
            allowed to sing, or when her song is stolen, it is the simultaneous
            existence of voice-object and its simulacrum that causes the
            crisis—a crisis that is as much narrative as emotional. … Going
            round and round, like the wax cylinder secretly at its centre, the
            remainder of Le Château des Carpathes is nothing less than a study
            of the compulsive aspect of various kinds of repetition: traumatic
            re-enactment, Lacanian search for the lost comforting voice,
            desperate attempt to supply the lack of musical closure,
            gratification of the recurring need for operatic jouissance, and so
            on” (Newark, Opera in the Novel, 132).
        

    

    
        
            
                [53]
            
             Newark, 130.
        

    

    
        
            
                [54]
            
             Newark, 131.
        

    

    
        
            
                [55]
            
             Verne, The Castle of the Carpathians, 209.
        

    

    
        
            
                [56]
            
             Henry Jenkins, Textual Poachers: Television Fans and Participatory
            Culture (New York: Routledge, 1992), 23.
        

    

    
        
            
                [57]
            
             Daniel Cavicchi, “Fandom Before ‘Fan’: Shaping the History of
            Enthusiastic Audiences,” Reception: Texts, Readers, Audiences,
            History 6, no. 1 (2014): 54.
        

    

    
        
            
                [58]
            
             Claudio E. Benzecry, The Opera Fanatic: Ethnography of an
            Obsession (Chicago: University of Chicago Press, 2011), 186.
        

    

    
        
            
                [59]
            
             Antoine Hennion, The Passion for Music: A Sociology of Mediation,
            trans. Margaret Rigaud and Peter Collier (New York: Routledge,
            2015), 275–76.
        

    

    
        
            
                [60]
            
             Benzecry, The Opera Fanatic, 8.
        

    

    
        
            
                [61]
            
             Hennion, The Passion for Music, 278.
        

    

    
        
            
                [62]
            
             Cavicchi, “Fandom before ‘fan’,” 60.
        

    

    
        
            
                [63]
            
             Shah, “Counterfeit Castles,” 454.
        

    

    
        
            
                [64]
            
             The burial of the recorded voices at Paris Opera in 1907 is a
            striking example. See Emmanuel Reibel, “Fantasmagories de l’écoute:
            autour des urnes de l’Opéra (1907–2007),” in Écoute multiple.
            Écoute des multiples, ed Pierre Fargeton and Béatrice
            Ramaut-Chevassus (Paris: Hermann, 2019), 71–89.
        

    

    
        
            
                [65]
            
             Cavicchi, “Fandom before ‘fan’,” 56.
        

    

    
        
            
                [66]
            
             Cavicchi, 56.
        

    

    
        
            
                [67]
            
             Daniel Compère, “Jules Verne and the Limitations of Literature,”
            in Smyth, Jules Verne, 42.
        

    




    



                

            

                

            

          
          
        
        
        
