20 Jun 2009
Bach's St. Matthew Passion at BAM
To the sorrow of all lovers of baroque opera, J.S. Bach never composed for the stage.
Die Meistersinger at the theatre in which it was premiered, on Wagner’s birthday: an inviting prospect by any standards, still more so given the director, conductor, and cast, still more so given the opportunity to see three different productions within little more than a couple of months).
Opera houses’ neglect of Janáček remains one of the most baffling of the many baffling aspects of the ‘repertoire’. At least three of the composer’s operas would be perfect introductions to the art form: Jenůfa, Katya Kabanova, or The Cunning Little Vixen would surely hook most for life. From the House of the Dead might do likewise for someone of a rather different disposition, sceptical of opera’s claims and conventions.
Director Annabel Arden believes that Rossini’s Il barbiere di Siviglia is ‘all about playfulness, theatricality, light and movement’. It’s certainly ‘about’ those things and they are, as Arden suggests, ‘based in the music’.
George Enescu’s Oedipe was premiered in Paris 1936 but it has taken 80 years for the opera to reach the stage of Covent Garden. This production by Àlex Ollé (a member of the Catalan theatrical group, La Fura Dels Baus) and Valentina Carrasco, which arrives in London via La Monnaie where it was presented in 2011, was eagerly awaited and did not disappoint.
Lyric Opera of Chicago staged Charles Gounod’s Roméo et Juliette as the last opera in its current subscription season.
‘The plot is perhaps the least moral in all opera; wrong triumphs in the name of love and we are not expected to mind.’
Anthony Minghella’s production of Madame Butterfly for ENO is wearing well. First seen in 2005, it is now being aired for the sixth time and is still, as I observed in 2013, ‘a breath-taking visual banquet’.
This concert version of La straniera felt like a compulsory musicology field trip, but it had enough vocal flashes to lobby for more frequent performances of this midway Bellini.
As poetry is the harmony of words, so music is that of notes; and as poetry is a rise above prose and oratory, so is music the exaltation of poetry.
From experiments with musique concrète in the 1940s, to the Minimalists’ explorations into tape-loop effects in the 1960s, via the appearance of hip-hop in the 1970s and its subsequent influence on electronic dance music in the 1980s, to digital production methods today, ‘sampling’ techniques have been employed by musicians working in genres as diverse as jazz fusion, psychedelic rock and classical music.
On May 7, 2016, San Diego Opera presented the West Coast premiere of Great Scott, an opera by Terrence McNally and Jake Heggie. McNally’s original libretto pokes fun at everything from football to bel canto period opera. It includes snippets of nineteenth century tunes as well as Heggie's own bel canto writing.
A foiled abduction, a castle-threatening inferno, romantic infatuation, guilt-laden near-suicide, gun-shots and knife-blows: Andrea Leone Tottola’s libretto for Vincenzo Bellini’s first opera, Adelson e Salvini, certainly does not lack dramatic incident.
Opera as an art form has never shied away from the grittier shadows of life. Nor has Manitoba Opera, with its recent past productions dealing with torture, incest, murder and desperate political prisoners still so tragically relevant today.
Published in 1855 as an entertainment for his two daughters, William Makepeace Thackeray’s The Rose and the Ring is a burlesque fairy-tale whose plot — to the author’s wilful delight, perhaps — defies summation and elucidation.
What more fitting memorial for composer Peter Maxwell Davies (d. 03/14/2016) than a splendid performance of The Lighthouse, the third of his eight works for the stage.
I suspect that many of those at the Wigmore Hall for The King’s Consort’s performance of the La Senna festeggiante (The Rejoicing Seine) were lured by the cachet of ‘Antonio Vivaldi’ and further enticed by the notion of a lover’s serenade at which the generic term ‘serenata’ seems to hint.
Having enjoyed superb singing by a young cast of soloists in Classical Opera’s UK premiere of Jommelli’s Il Vogoleso the previous evening, I was delighted that the 2016 Kathleen Ferrier Awards Final at the Wigmore Hall confirmed the strength and depth of talent possessed by the young singers studying in and emerging from our academies and conservatoires.
On February 7, 1786, Emperor Joseph II of Austria had brand new one-act operas by Wolfgang Amadeus Mozart and Antonio Salieri performed in the Schönbrunn Palace’s Orangery.
Those poor opera lovers in Cologne have a never ending problem with the city’s opera house. Together with the rest of city, the construction of the new opera house is mired in political incompetence.
London remains starved of Wagner. This season, its major companies offer but two works, Tannhäuser from the Royal Opera and Tristan from ENO.
To the sorrow of all lovers of baroque opera, J.S. Bach never composed for the stage.
He does not seem to have had any interest in the operatic form and, too, he never lived in a major court city (such as Dresden or Berlin), where an opera company would have been part of any composer’s focus — much less an urban center with its own opera tradition, such as Hamburg, Venice or London. Why, then, would we want to have one of his grander compositions — in this case, the St. Matthew Passion — enacted on stage, with the singers playing parts, when Bach seems to have intended the music and the message to reach our ears without benefit of stage pictures at all?
Handel’s oratorios are sometimes based on stage plays (Esther, Athalia, Hercules), and the laws against staging Bible stories in England were only withdrawn in the twentieth century — the arguments for presenting them fully staged are clear and often convincing, as are staged productions. Besides, Handel had plenty of stage experience and knew how to run the machine as well as anybody. Bach never got that experience.
What has been achieved in Jonathan Miller’s long-celebrated staging of St. Matthew, recently presented at the Brooklyn Academy of Music, is an emphasis on the story to vie with the music, an urgency to the unfolding drama, an intensification of the (perhaps obscure) message of the crucifixion. The singers are acting, and they are catching our eyes, and they are putting a force behind the meaning of the music that is rare in even the most intense concert or church performance — they are underlining the theatricality of ritual, the ritual nature of theater — they are pulling us into an event of two thousand years ago with the intent of obliging us to think about it, take it seriously, of not permitting us to pass it off, whether we agree with Bach’s (and St. Matthew’s) interpretation or not. Further to bring it home to an Anglophone audience, the work is sung not in Bach’s German but in Robert Shaw’s singable English translation.
Since the singers are in street clothes of our era (who ever thought of Jesus as a rather pudgy fellow in a red sweatshirt? — the dignified Curtis Streetman), the result is to make the story very “lived,” very immediate, to highlight the emotions of which Bach’s melodies sing. My date, a Christian lady of a certain age, said it added to her appreciation of the story that so many of the chorales were hymns she is used to singing in church. I associate them with concerts of Bach — but perhaps this ties us to something like the feelings of the audience for the original classical tragedies, when the Aeschylean chorus interrupts the action to sing of some relevant myth or other. We were getting an active story, portrayed by modern-dress “actors,” while the chorus gave us their asides as well as their active participation in the drama’s many small roles. But this theatricality was intentionally undercut, not only by costume but by positioning — the players, orchestra and singers, sat in the center of the stage, and audience members were seated around them, indistinguishable — except they were the ones with programs. We were asked to see this as a tale of the people, of ourselves, being told among ourselves, by performers who were also ourselves. Theater and ritual alike were deemphasized.
We could imagine that we were in Jerusalem that holy week, seeing these things as they happened — as Bach perhaps wished us to imagine ourselves. This called for singers (chorus as well as soloists) capable of acting out the story as well as singing it, and the self-deception allowing us to imagine we could sing as well as Rufus Müller (the Evangelist), Suzie LeBlanc and Daniel Taylor. I mention LeBlanc and Taylor particularly, because I am familiar with their work in various early music venues, and because both of them were exceptionally fine in their arias in St. Matthew: clear, focused voices so clear and full of belief as to give the illusion they were singing at no more than conversational volume.
For believers, I imagine, this approach would pack a thrilling punch. For those of any faith who believe in Bach and in the expressive possibilities of the voice, it was a joy to be part of so powerful a performance.