Showing posts with label History. Show all posts
Showing posts with label History. Show all posts

Wednesday, December 23, 2020

An Advent Calendar: Day 25

"Do not be afraid!"

"You who already possess the priceless treasure of faith,

you who are still searching for God,

and you as well who are tormented by doubt: 

...

Do not be afraid to receive Christ and to accept his authority!

...

The absolute, yet also sweet and gentle authority of the Lord answers both to the deepest depths of man, and to the highest aspirations of his intellect, will and heart. It does not speak with the language of force, but through charity and through truth.

...

Do not be afraid! Open, rather shatter open the door to Christ!

...

Do not be afraid! Christ knows ”what is inside the human heart.” Only he knows!

...

Nowadays man is often unaware of what is going on inside him, in the depths of his soul, and of his heart. And thus he often becomes unsure of the meaning of his life on earth. He is taken over by doubt, which then becomes despair. Allow, then – I beg you, I implore you, with humility and trust – allow Christ to speak to the human being. Only he has the words of life – indeed, of eternal life!

... 

God who is infinite, inscrutable and ineffable, has become near to us in Jesus Christ, his only begotten Son, born of the Virgin Mary in the stable at Bethlehem."


These fragments are taken from John Paul II's first public address after his election (October 1978). The call is as valid as ever; indeed, it is eternal - but perhaps it sounds even more poignant to the modern man. 

It is also a call on which we can meditate just now, the day before the Birth; when the child Christ invites us to open ourselves to him, and thus to become ready to receive him as he is: humble, poor, and vulnerable - and also the Way, the Truth, and the Life.



Saturday, December 19, 2020

An Advent Calendar: Day 21

"When I reached C Company lines, which were at the top of the hill, I paused and looked back at the camp, just coming into full view below me through the grey moist of early morning. ...

Here love had died between me an the army. ...

Here at the age of thirty-nine I began to be old. ...

Here my last love died. ...

So, on the morning of our move, I was entirely indifferent as to our destination. ...

I slept until my servant called me, rose wearily, dressed and shaved in silence. It was not till I reached the door that I asked the second-in-command, 'What's this place called?'

He told me and, on the instant, it was though someone had switched off the wireless, and a voice that had been bawling in my ears, incessantly, fatuously, for days beyond number, had been suddenly cut short; an immense silence followed, empty at first, but gradually, as my outraged sense regained authority, full of a multitude of sweet and natural and long-forgotten sounds - for he had spoken a name that was so familiar to me, a conjuror's name of such ancient power, that, at its mere sound, the phantoms of those haunted late years began to take flight." 

These fragments are from the Prologue to Evelyn Waugh's Brideshead Revisited, and they describe his unexpected return to, or rather stumbling-upon, the place where, and around which, he had lived the highest peaks of his life: from the dizzy Spring of youth with Sebastian, to the high Summer and early Fall lived with Julia.   

And yet those days are all past, now; and Sebastian, and Lady Marchmain, and (notably) Lord Marchmain - and also, and in different ways, Cordelia - and, finally, Julia - are all gone; if not gone as persons, then gone from Charles's life. Gone - and, as explained in the beginning, his life itself seemed to have ended; his last ersatz love, of duty, of the army, dying just before the "rediscovery" of Brideshead Castle.   

And yet that "death" only constitutes the prologue to the book. What follows is a recalling of those highest peaks of life, all connected in one way or another, with Brideshead. And what will follow after those lengthy recollections, will be a return to the present and... 

But where does one go, when one has died, inside? When one's life - those eagerly-climbed peaks, and honeyed meadows - seem to have passed? When the things, the places, the people one has loved have passed - if not from life, than maybe from one's life? Can there be life, after late November - and thereafter, a future?


Sebastian was gone, seemingly lost - but one evening, while all were despairing of the situation, Lady Marchmain read to them from a Father Brown story (from G.K. Chesterton); in it, 

"Father Brown said something like 'I caught him... with an unseen hook and an invisible line which is long enough to let him wander to the ends of the world and still to bring him back with a twitch upon the thread."

And Lord Marchmain's passing became something completely different, from what could or should have been expected; and Julia's decision thereafter was sober and clear, even under all the confusion of those moments; and her life now was sober and dutiful, but probably on a path of clarity (albeit without the glamour so sought-after before). All these ends were not really "ends," were they?


So, is there life, and of what kind - after what seems like the end of one's life?

If there is, certainly it is no longer the life of naïve enthusiasm (as in that early youth), nor of high passion (as in that early adulthood). If there is hope, it is not childish - but something more mature - perhaps more sober, more dutiful, yet possessed of a deep (but on the surface invisible) clarity.


So, back in the present, and back at Brideshead, Charles Ryder walks by the beautiful fountain (now deserted, and protected by wire), and to the RC chapel. In the chapel, notwithstanding all the brutal changes and the war (and the destruction, and the passing of the world), he still finds - he yet finds -     

"a small red flame 

- a beaten-copper lamp of deplorable design, relit before the beaten-copper doors of a tabernacle; ... 

burning anew among the old stones."


The hope of youth and of early adulthood is the hope of transience, of the world; the hope that follows and surpasses the end of life is related to eternity.

And thus the hope and joy of Christmas, while celebrating with earthly joy the Birth of a child, also include in themselves the Death that is the purpose of this Birth - and also, and inevitably, and victoriously, the eternalized joy of the Resurrection that will conquer that Death - i.e. of the final victory of (eternal) life over (worldly) end of life.        




Thursday, December 10, 2020

An Advent Calendar: Day 12

"Comfort, give comfort to my people,

says your God.


Speak to the heart of Jerusalem, and proclaim to her

that her servitude has ended
...


In the wilderness prepare the way of the Lord!

Make straight in the wasteland a highway for our God!


Every valley shall be lifted up,

every mountain and hill made low;

The rugged land shall be a plain,

the rough country, a broad valley.


Then the glory of the Lord shall be revealed"

These are the words of one of the prophets of Israel, Isaiah. Who were these "prophets"? Quite simply, they were people who, often against their will, followed the irresistible call to speak out to the chosen people, and to convey to them - to remind them of - "the truth;" which often meant pointing out how they have strayed from the path of truth - from God. The "prophets," therefore, by being mouthpieces of this inner truth, acted as the conscience of the people of Israel - along the long road to, and awaiting of, the Messiah.  

The so-called "Old Testament" is the collection of historical, prophetic, legislative, philosophical and poetic texts that (overall) expresses the story of the relationship between the twelve tribes of Israel, and the God of the universe with whom they had entered into a covenant (thus becoming His "chosen people"). This relationship was not static, however, but happened in time, and was thus historical, and had a direction; it was in fact the historical-spiritual road that Israel followed, through history, toward the goal (which was the advent of the Messiah who would remake and redeem Israel - and everything else).

This is why the "New Testament" (which is made of narratives and of letters that cover the birth, life, death and resurrection of the Messiah, and then the beginnings of the community of those who will follow him) only makes sense if one truly understands that it is the fulfilment of that long road of Israel (covered in the "Old Testament").

The words of the prophets, therefore, while addressing the people of Israel at a particular historical moment (as described in the Old Testament), also connect with and talk about the events of the like of Christ (described in the "New Testament"). And this is why the narratives of the "evangelists" (the four writers who tell the story of the life of Christ in the New Testament) are replete with references to, and quotes from, the "Old Testament." 

Isaiah's words, mentioned above, are thus quoted by several of the evangelists, in connection with the mission and work of John the Baptist; as in Luke, who talks about how 

"during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert. He went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah: 'A voice of one crying out in the desert: Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God." 

This is said by Luke in connection with John the Baptist, whose public activity took place just before Jesus of Nazareth began his public work - and whose mission (John's) was to prepare that public mission of Christ, by asking the people to get ready for it, internally - to make ready their souls to receive (the words of) the Christ.         


And the same words from Isaiah are also read during the period of Advent. Once again, it seems, we are like the people of Israel, grasping through the darkness of time, in expectation of the advent of the Messiah, an expectation that is guided by faith and hope. 

At the same time, we also have the benefit of hindsight (because we have the New Testament) - and thus we can look at, and understand, the Birth of Christ from the perspective of what happened thereafter: his life, words, death and resurrection. The Birth of Christ is thus, for us, imbued with meanings both from the Old and from the New Testament. We are thus addressed both by the prophets of old (Isaiah), and by the voice calling in the desert (John); their message being, essentially, the same - that (contrary to expectations) the arrival of the Messiah, while a visible event, in the shape of the birth of a child, will only become understandable and accessible as an internal event. Because he will not be born to become the ruler of any worldly, visible kingdom - but of a spiritual kingdom, the kingdom of the truth - the Kingdom of God. 

Accordingly, preparing to receive this "king," although expressed by the prophets through "external images" - mountain, road, valley - is actually a matter of inner preparations,. Of making straight the crooked path, levelling the mountains, of filling up the valleys - of our souls, within our hearts. Thus the only way to access and make sense of the birth of the Messiah, of this strange child who is supposed to be King  - is by readying for him the realm that he truly comes to rule - that is, our souls. Because it is there - in the inner realm - that the spiritual kingdom for which Christ came, to be its king - is to be established. 


These prophets, therefore, old and new, are the voices of conscience for us, as well - just like they were that for the people of Israel, and for the contemporaries of Christ; reminding us unceasingly of the truth, and of our straying from that path of truth - and calling us "to prepare." And this is the meaning of Advent - to be a period, or opportunity, for that necessary inner preparation - without which the Birth celebrated at Christmas remains only an external, passing event.


Wednesday, December 9, 2020

An Advent Calendar: Day 11

The three "magi," or "wise men," or "kings from the Orient," who "followed the star" to find the Christ child in Bethlehem, symbolize - and factually represent - the "pagan" (i.e. non-Jewish) world's search for the truth, which led them to the same end, or result, as the chosen people's expectation of their Messiah. "I am the Way, the Truth, and the Life," will say later the adult Christ; and, just like the mono-theistic God of Israel was not actually a god of a people, like the many other polytheistic gods, but, while choosing a people for himself (Israel), was acknowledged even by them as the one God of the entire universe, and the Creator of all that is; so the Christ, later called the Son of God, while born in a marginal province, does not represent a "provincial," or "particular" answer to the quest for the truth - but is the Truth. The Truth, as in the answer to the quests of all the true philosophers ("the lovers of Wisdom") and of all the righteous people no matter the time (BC or AD) or place in which they lived. 

The "three wise men," therefore, who will bring gifts and will adore the newborn Child (the Truth), are a symbolic and also factual accomplishment of the multimillenial quest for truth of humankind itself. Our own Advent, therefore, harkens back to the journey of these three men, which they endeavored guided by the frail light of human reason and knowledge - and of the "star." And yet their pursuit was rewarded in an extraordinary fashion - as they became part of the very, very small society of those who first had a glimpse at, and access to, the newborn Truth. It is worth thinking, therefore, at their journey, as we endeavor our own Advent journey; their journey which, while supported by human reason and knowledge, was most probably pursued in constant incertitude, and thus was in fact led by hope (since they could not know if their endeavor was not completely futile), and by a kind of faith. 


Giorgione - The Three Philosophers (1508-09)


Gislebertus - Dream of the Magi (1120-30)


Sassetta - The Journey of the Magi (c.1435)

       

Friday, December 4, 2020

An Advent Calendar: Day 6

 

Claude Lorrain, Landscape with Rest in Flight to Egypt (1647)

What I like about this picture (zoomable version here) is the inconspicuousness of the (young) holy family, almost lost (seemingly) amidst the immensity of the landscape, and (apparently) obscured by the busy-ness of daily life depicted in the foreground. Indeed, one might have to read the title of the painting, first, in order to realize its "subject" (inverted commas, because Claude Lorrain was, first and foremost, a landscape painter). 

It takes attention, then, and a certain kind of "tuning," to observe and to pay attention to the element of the landscape whose importance actually surpasses that of everything else in the picture - notwithstanding what our eyes might tell us, initially. 

And yet the rest of the picture remains beautiful, and the everyday scene remains fascinating. And yet they all receive a different meaning, once the horizon of the painting is re-centered (not visually, but in our understanding) around this new focal point (which is interior, not exterior). 

However, this inversion of meaning(s) is up to the "reader," to the one who engages with the scene. In this duality - natural beauty and daily business vs. the spiritual reality in its humble guise - the choice is always with the subject who engages this complex reality..     



Thursday, December 3, 2020

An Advent Calendar: Day 5

"The wisdom of the world is this. To say, There is 
No other wisdom but to gulp what time can give.
   
To guard no inward vision winged with mysteries;
    To hear no voices haunt the hurrying hours we live;
    To keep no faith with ghostly friends; never to know
    Vigils of sorrow crowned when loveless passions fade...
From wisdom such as this to find my gloom I go,
Companioned by those powers who keep me unafraid."

This is a poem by Siegfried Sassoon, one of those famous WWI poets. The First World War, where the flower of England  - and of the other countries - went, carried on the wings of illusions, and perished - or came back utterly changed. And what resulted from this experience was either the swinging twenties, with the insatiable drive to gulp down all of the ephemerality of life; or, on the other hand, perhaps a renewed understanding of the meaning of one's time, of the time given to us (see above). Indeed, in those miserable trenches, in frozen mud, surviving day after day of monotonous deathly dread, one was faced with brutal immediacy with the question about the end (or, what Thomas More and many others in the tradition called "the four last things"). More simply put; one was inevitably and physically faced with the need to look at one's life "from the end backwards," and of re-valuing and re-evaluating it from that perspective: how one has lived, and how one lives. And, if not right then and there in the trenches, where one's main duty and worry was survival, then thereafter, or in a time of quiet. 

As indicated in the poem, what results from such a glance backwards from the end is an apparently paradoxical conclusion. That hanging on in despair to the perishable fruits of the fleeing moment is actually the recipe of sorrow; and that the hanging on to the truths that transcend the immediate minute is the path of everlasting hope.

Wednesday, December 2, 2020

An Advent Calendar: Day 4

"London. ... Implacable November weather. As much mud in the streets as if the waters had but newly retired from the face of the earth. ... Smoke lowering down from chimney-pots, making a soft black drizzle, with flakes of soot in it as big as full-grown snowflakes—gone into mourning, one might imagine, for the death of the sun. Dogs, undistinguishable in mire. Horses, scarcely better; splashed to their very blinkers. Foot passengers, jostling one another's umbrellas in a general infection of ill temper, and losing their foot-hold at street-corners, where tens of thousands of other foot passengers have been slipping and sliding since the day broke (if this day ever broke), adding new deposits to the crust upon crust of mud, sticking at those points tenaciously to the pavement, and accumulating at compound interest.

Fog everywhere. Fog up the river, where it flows among green aits and meadows; fog down the river, where it rolls defiled among the tiers of shipping and the waterside pollutions of a great (and dirty) city. ... Fog creeping into the cabooses of collier-brigs; fog lying out on the yards and hovering in the rigging of great ships; fog drooping on the gunwales of barges and small boats. ... Chance people on the bridges peeping over the parapets into a nether sky of fog, with fog all round them, as if they were up in a balloon and hanging in the misty clouds.

Gas looming through the fog in divers places in the streets, much as the sun may, from the spongey fields, be seen to loom by husbandman and ploughboy. Most of the shops lighted two hours before their time—as the gas seems to know, for it has a haggard and unwilling look. ...

On such an afternoon, if ever, ..."

This fragment from Charles Dickens' Bleak House gives us a glimpse (foggy, muddy, half-perceptible) of nineteenth-century London, more specifically of a November in nineteenth-century London. Things are as if half-seen, dark, and ill-tempered. But must this be nineteenth-century London? Could this not be any-century any-city, and any other November of inner-outer gloom? Could this not be B.C., as much as A.D.? Are we all - them, in that London; us, today; and any-November, in any-place - are we all not equally in the same desperate need for a permanent dissipation of the gloom, and for the arrival (advent) of a lasting light? Plus ça change... the more it changes, the more it stays the same; the same state, this natural state, the human condition, and its deep and indelible need for a change, a transformation, that is not transitory and impermanent, no longer just socio-political or economic - but existential, everlasting, and definitive. 

Advent is a time of expectation during which we can become again aware of this deep and fundamental human need and longing... by realizing again the contrast between the ever-November of any place and any moment in human history, and the coming Nativity of the everlasting Light that we all desire. 

Tuesday, December 1, 2020

An Advent Calendar: Day 3

The image featured today, of the "Virgin and Child with St Catherine and St Barbara" (1520-25), painted by the so-called Master of the Holy Blood, might be somewhat inappropriate for the Advent season that we are marking (as it depicts the Virgin with the already-born Child). However, it might also be useful for other purposes, of deepening our understanding of the Advent season that we are going through. 

Just like the other "seasons" of the liturgical year, the Advent season slices up the astronomical (cosmic, calendar) year into sections which hearken back to and re-present (i.e. make present again) key moments or periods from salvation history (the history of the relationship of God with his people, with mankind). By doing that, they transport us into that moment of salvation history, and elevate us to a different plane of meaning. This is how, as we mentioned, the Advent that we live through each year is a re-living of the period of expectation that Israel itself, and mankind itself, experienced and lived through, before and leading up to, the birth of the Son of Man.   

Today's painting, then, is a good illustration of the same mechanisms and connections, of the same plays with different kinds of "time" and meanings.



While painted in the sixteenth century, this triptych depicts interactions and relationships that span fifteen hundred years. At the center of the frame is the Virgin and the Child (first century), adored (and physically touched) by St Catherine (fourteenth century) and St Barbara (third century, Byzantine). On the side wings of the triptych, the two donors (who paid for the making of this painting, and thus contemporary - from the sixteenth century) are depicted, each of them being supported by their patron saint (St Joachim, by tradition the father of the Virgin, and thus first century) and St Judocus (seventh century). In the background, other scenes from salvation history or from the lives of these saints are depicted, spanning various centuries of cosmic time. 

And yet, no matter this crisscrossing through various moments and periods of historical time  the story depicted is coherent, as it all takes place in the extratemporal "now," in the everlasting "present," of eternity. The eternity of God, which is also the eternity of faith. 

But let us return again to the painting, and notice that the buildings and habitations depicted are all contemporary (i.e. sixteenth century); in fact, there might even be a Christian church (!) on the hill to the left (which would be highly incongruous with a historical depiction of the infant Jesus and of his Mother). Continuing with this temporally-rooted examination, one will also notice that all the characters, while belonging to different eras and culture (and perhaps excluding the Virgin and the Child), are dressed in "contemporary" fashion - in the fashion of the time (sixteenth century), and of the place (Northern Europe - current Belgium). 

What is happening here? Surely the author was well aware of these "historical" or "cultural inconsistencies." Of course. But dressing the characters of salvation history, and of the history of the Church, in contemporary gowns, and situating them in the context of our day, of this moment, and of our surroundings, also carries a very powerful message. Namely, that we are all part of the same "story", a story that is not past, but actual and immediate; and that, notwithstanding the accidents of geographic or temporal differences, we all partake in the same human condition, and in the same sacred condition (in terms of our relationship to the eternal God). 

The danger, as Kierkegaard pointed out, and as illustrated in a recent film by Terrence Malick, rests exactly in the attempt to use temporality (historical distance) as an excuse and as protection, against facing the radical questions and provocations of salvation history: of facing the infant Jesus, of being looked in the eyes by the Christ. 

Living - truly living - the seasons of Advent is thus a means of bridging this faux gap and bypassing this temptation, as it puts us right in the middle of the great questions, and of the great invitation: such as the question of "What is truth?", which Pilate asked, when faced with Christ; and the invitation "Venite adoremus" (oh, come let us adore him), which is the invitation of Nativity offered to us, today, just like it was offered, contemporaneously, to the magi or to the shepherds.

 


Monday, March 23, 2020

Opera, in a Time of Cholera (A Travelogue)

The pretext for this discussion is the excellent and gracious initiative of the Metropolitan Opera of New York, to broadcast for free (at least for one week) some of their sumptuous opera productions. These are the same opera broadcasts that many of us have gotten to know so well, through the "Live in HD" Met initiative; yes, because it has happened that I have driven hours to see these live broadcasts, in a movie theater; and, short of being there, at the opera house, there is nothing better than watching them live on the large screen. In fact, it might even be a bit better, at least in some ways – because of the high production values of these HD broadcasts, in terms of camera work (framing, the use of perspective, the close-ups), of the sound (surround, Dolby etc.); in any case, certainly providing a “closer” look at the protagonists and at the action than would be possible if one would attend these in person. And the thrill – the thrill! – of watching a live performance! Given the level of complexity and difficulty, the high artistry of what one is watching, this is akin to holding your breath when watching a high-wire or a trapeze act  - as, at any moment, disaster may ensue.

But, watching the encore broadcasts in a movie theater is also tremendously enjoyable. And now, due to the COVID-19 crisis, and thus to the many people who have to remain indoors, Met Opera has put at our disposal several of these operas, to stream for free, in the comfort of our homes  - one per day, starting Monday, March 16.

Opera, the most complex and, in many ways (and for many) the pinnacle, of all art forms; combining music (some of the best music ever written, vocal and orchestral; from solo arias, to quartets, to choral pieces), theatre (poetry, literature), dance (ballet; or, simply, choreography, movement), design (sets, costumes; colors, shapes; cultural and historical references) – with a deep rootedness in history, mythology, and (broadly understood) Western culture; opera, then, is a (and maybe the) pinnacle of Western (and generally human) artistic production.

And every opera is like a lavish, multi-hour, immersive trip into a different universe, to different lands, times, stories, characters. What follows below is a chronicle, then, of the “trips” that I have taken this past week, by virtue of this excellent initiative of the Met Opera.
***

And yet, all that being said, I will begin with a non-Met opera, which I watched on the Sunday before the broadcasts began.

La Traviata

This 1967 opera film (video) stands out especially through the pathos-filled, physically expressive and vocally pure performance from Anna Moffo (as Violetta), and through some painterly framing, staging, and lighting. Examples of the latter are the scene with Violetta in bed, attended by the doctor, as seen from the hallway, while Annina (the maid) is seated by the door, guarding her room; or, the very last frame, which is a close-up of Violetta’s face (see especially the lighting, there). Overall, the staging is both harmonious and careful (in terms of the positional arrangement and blocking of the characters), and it is neither overdone nor spartan (set decoration). Although all the singers (who are also actors, in this opera film) do an excellent job, what elevates the entire show is clearly Anna Moffo - whose presence is charismatic and whose vocal performance is exquisite. Of course, Verdi’s music is sheer pleasure – numerous well-known arias and themes (including some purely orchestral pieces), of which my favorite must be the aria Un dí felice, eterea. I particularly enjoyed the duet between Violleta and Alfredo’s father, as well, and the trio at the end - but there are, of course, so many of these musical pieces to list! Finally, I should also remark that the show does not feel dated (if anyone might worry about such a thing), notwithstanding its 1967 release date. Fazit: I enjoyed it very much.

***

Carmen

This 2009 Met production of Carmen featured in the main roles Elina Garanča (Carmen) and Roberto Alagna (Don Jose), both of them bringing vocal and actorly excellence to this performance. Alagna has made this a signature role for him (it seems), and I was thrilled to, in fact, discover his masculine voice (as I have not followed his career closely). Nonetheless, it was Elina Garanča who truly elevated the entire production, with a fiery, “raging”, and vocally well-nigh perfect performance. “Raging”, because this opera is driven, to a large degree, by the tempest that is the heroine of the title – the gypsy, Carmen. As Garanča put it (in the entracte interview with Renée Fleming), Carmen is like a ping-pong ball, bouncing around and scattered (temperament- and behavior-wise) all over the place - once here, once there. Indeed! - and it is thrilling to see this typical fickleness being portrayed on stage; and also those half-silly, half-dramatic lovers’ quarrels, that we all know and love to hate. Roberto Alagna is a worthy companion to Garanča sparkling presence, in the sense of pairing her performance with that of a volcanic, intensely torn Don José; that being said, I would still remark that, both vocally and acting-wise, Garanča’s performance was the transcendent one in this show.

Of course, at these levels of stratospheric vocal artistry, it is hard (and somewhat untoward) to say anything that would sound even slightly derogatory about any of these vocal performances (and I will try not to do that). Nonetheless, I can mention the fact that I prefer to see in the role of Micaëla more of an “ingénue”; and the reason for saying this is that in my mind I have, as a model for that role, Sabina Cvilak’s performance at the Washington National Opera (who, that night, managed to outshine – her, in many ways a beginner - much bigger names; playing what is, after all, a secondary - albeit noteworthy - role). And when I am referring to an “ingénue,” I am referring both to appearance (although this is a secondary criterion, naturally, when casting operas), and in terms of the voice type (as I prefer lighter, sprightlier soprano voice, in this role). All this being said, one can only talk about Barbara Frittoli’s vocal performance (as Micaëla), in this production, with terms of praise; my notes here are just an expression of preference, then.

Because, truly, I do prefer in lyrical roles – in feminine roles - voices that are nimbler, sprightlier, generally less heavy. Of course, there are many types of lyrical roles  - and corresponding voice types (see also the discussions below, of the other operas). But let us take Garanča as Carmen, as an example, for what I mean; even while restating that she was vocally well-nigh perfect, and that her excellent performance was truly the “heart” of the entire show, I would remark (in a parenthesis) that in the famous aria L'amour est un oiseau rebelle I would have preferred a more dansant approach (dancing, dance-like) – which is why I found this particular rendition of the piece just a tiny bit dragging (just a bit earth-bound). But these are minor footnotes around excellent overall performances. Speaking of which, let us remark again that Frittoli (Micaëla) delivered a great vocal performance (fitting her own specific - personal and vocal - profile).

Since it is neither useful nor needful to go through each vocal performance (given their universally elevated quality), I will refer however to specific aspects that stood out for me. For example, baritone Earle Patriarco as one of the gypsy leaders brought a much appreciated patch of color to the proceedings; although in a supporting role, his presence was very much tridimensional (and this is not easy to do - see the other secondary roles, in this same show - which just goes to show how many things, beyond vocal qualities, are necessary in order to become an outstanding opera performer). In other words, stage charisma (just like how an actor comes across through the movie camera) is not something one can just “make up”; often, it is a given je ne sais quoi that the person is fortunate to discover to possess.

Another thing that I would remark on is about the choice that the director (Gary Halvorson) made (and I suppose it was his choice), regarding what Garanča called the two main possibilities that one has, when approaching this opera – namely, whether to put the emphasis on “sexuality” (or, let's say, the "passion"), or on “liberty” (the frenzy and boundlessness of that Gypsy freedom). Of course, she was referring more narrowly to the Carmen role itself, but this is also true, in a good degree, for the opera as a whole (as Carmen is its central engine and heart); although, indeed, there is also a parallel drama (key to the story, as well), that takes place, regarding the salvation or damnation - civil and spiritual - of Don José. Anyway - Halvorson, the director (again, I assume it was his choice), chose to emphasize the erotic aspect of this all; not the passionate, but the visibly erotic – and that was a flaw. Because, in my view, one can indeed do that  - emphasize the loverly, passionate, even carnal) in many ways. What do I mean: if sensuality and passion (which are intrinsic part of Carmen’s persona as a seductress, and of the devastating impact of this persona on the proceedings) are what you want to emphasize, you can do it; but how you do that makes the artistic difference. For example, one can suggest drunkenness - or one can get the actors drunk, and let them roll in the mud. In my view, the artist’s skill resides precisely in the subtlety of the creative choices that he makes to suggest, imply, convey this passion and sensuality – rather than in “showing” it, through visible gestures and almost vulgar actions. In other words, "showing" is cheap, but "conveying" is artistry.

That being said, some other things that I liked were, for example, the set design; which was excellent, using (but not overusing) several sides of a rotating stage - and conveying whole atmospheres with just the right type and amount of décor (I especially liked the setting for the final scene – in an “alleyway” behind the bullfighting arena). I also enjoyed the kinetics of Carmen’s “escape” – when the rotation of the stage became an element in the very dynamism of the action, both allowing her to hide from the pursuers, and revealing her to us, the spectators. There was also a lovely touch at the end; as predicted in the cards, both Carmen and Don José are supposed to die; however, in the actual opera, Bizet only implies Don José’s fate, as something that will happen after the opera ends (while we see, of course, Carmen’s demise). The director made up for this slight “incompleteness” by adding to the scene a Spanish soldier, standing, as a shadow, with his gun aimed at Don José (while the latter is crumbled on the floor, holding the dead Carmen); a very nice foreshadowing of Don José’s eventual demise.

And, about Bizet’s music - what could we even add, here? Too many “hits” to mention! But do pay attention also to the purely orchestral pieces – the preludes, the entracte – as you will also hear “hits,” very familiar lines, there as well.

Overall, then, a whirlwind of passion; intense drama, internal and external; a headstrong, unruly, passionate Carmen; the tragic fate of a (good) man; love pure as represented by Micaela and by Don José’s mother; the lawlessness, romanticism, and dangerousness of the gypsy life, and of its “freedom”; a transcendent performance from Elina Garanča; a masculine, volcanic Don José, by Roberto Alagna – and much more, in this Met production of Bizet’s Carmen.

***

La Bohème (2008)

The highlights of this production are the cast – featuring, in the main roles, Angela Gheorghiu (as Mimi), and Ramón Vargas (as Rodolfo) – and, equally prominently, a legendary production  design from none other than Franco Zeffirelli (who passed away earlier this year). Let’s start with this latter feature - because it is, indeed, remarkable: lavish, yet restrained to what is needed; detailed, but purpose-oriented. Moments that stood out for me: when the curtain rises for Act Three, and one starts feeling cold, while instinctively perceiving also what poverty in wintertime might mean. Or Act Two, which offers us... a town square! a whole town square, or so it seems to us (through the use of large set elements, and also of the power of perspective). Meanwhile, Act One and Act Four transport us to the attic, bohemian apartment of the four artists (the poet, the painter, the musician, and the philosopher); quaint, messy, friendly, bachelor-like – yet with quite some charm. And in Act Four we see this apartment as if suspended over the background of the roofs of the city of Paris. I should also note here the color tonalities – variations of earthly tones - both for the buildings and for the clothes; and yet, never mono-tone, never depressing, but alive and lively. Or how about that detail that I suddenly caught myself noticing, with surprise, in Act Three – that, "look, it is snowing”! And what I mean by this is that it was snowing (artificially, of course), but that it was done so well, and it fit so much with the cold, wintry atmosphere, that it took me a while to become conscious of it - of the fact that it was artifice, that it was artificial snow. What Zeffirelli showed with this production design, then, is that one can be both modern and period-appropriate, detailed but not baroque, thorough yet not overbearing.

And now to the other central feature – the star cast. Unsurprisingly, of course, all were very much up to task - and more. Furthermore, this was one of those occasions in which each member of the cast – Mimi, Rodolfo, the other three artists, and Musetta - managed to stand out as an individual character unto themselves (although perhaps a bit less so in the case of Schaunard). Again, this is not an easy thing to do – to project a notable presence, to create a memorable, distinct role (in a secondary role).

About the singers: Ramón Vargas impressed me by the way in which he used inflections, pauses, and certain liberty with the diction, to invest his words with passion and with pathos, thus making these words “his” - and also making the character "alive". For example, his Che gelida mannina (which, by the way, might just be one of my all-time favorite opera arias) was just thrilling (video). Although Vargas might not fit our mental image of the conquering, yet penurious poet - in about ten seconds, he makes the character his own, embodying Rodolfo (from now on) for us, and making us forget any previous mental images we might have had.

About Angela Gheorghiu (as Mimi), the first thing that struck me was the youthfulness of her voice; in addition (as explained in the discussion about Carmen) I always prefer nimbler, sprightlier voices for lyrical soprano roles. Yet nimbleness does not mean lacking in volume, or amplitude – but a sort of agility, an ability to skip, without being dragged down by the low harmonics, to “dance”, as it were, without being burdened by too much gravity. And yes, Gheorghiu’s voice had both nimbleness and agility, as well as volume and amplitude. In fact, if there was an aspect that I liked less, it was exactly the fact that, due to the power of her voice (commanding is perhaps the best word to characterize the performance), sometimes she overshadowed Ramón Vargas’ part (in their duets). But no, this does not mean that Ramón Vargas was actually overwhelmed – only that there was a slight imbalance, at times, vocally.

And one could say that this imbalance also manifested itself, a bit, in their approach (Gheorghiu’s and Vargas’) to acting out their characters. See, for example, how Mimi appears to us in Act One  - and I am referring to the fact that I was not entirely thrilled with the overly active, even hyperactive, ever-changing facial expressions from Ms. Gheorghiu, which I found somewhat distracting, and also – as said – not in harmony with her partner's, Vargas’ acting choices. Without making too much fuss over all this  - which would be unnecessary – I wanted to make this remark in order to point to a broader issue, namely to how important it is for performers (actors, singers) to “respond” to each other, to be “in tune” with each other, to be attentive and to reflect each other’s performances. And this is true both in theater (or in the movies), and in “musical theater” (opera).

Another vocal performance – or, rather, voice – that I really enjoyed hearing (and discovering) was that of Ludovic Tézier, as Marcello. What a beauteous, clear, appealing baritone voice!

And let me also remark Musetta’s character, as sung and played by Ainhoa Arteta, who ("both")  brought a sense of burning passion, vivaciousness, and genuine dedication (notwithstanding the initial flightiness of the character) to the piece.

Finally, a few words about La Bohème itself, as it might be the first time that I truly understood that the piece is not about Rodolfo and Mimi, but in fact about “la bohème”, about that bohemian life of artistic Paris. That very attractive, clearly idealized life of the struggling artist; perpetually poor but always in good humor; with creative effervescence and the care-less-ness of youth; indeed, a very romantic and attractive image – and, as Angela Gheorghiu said in her intermezzo interview  - perhaps one of the reason why we are so attracted to this opera. Indeed, if one pays attention, one realizes that good portions of acts one and four are simply about these four bohemian artists, about their life, art, and friendship – and those scenes are delightful, genuinely fun, and, as said, quite attractive.

Standouts, then: Zeffirelli’s production; Gheorghiu’s ever-youthful voice; Ramon Vargas making Rodolfo’s role truly his own, with a great rendition of Che gelida mannina – and much more.

If there would be anything to add – and while it is of course a bit late to share one’s suggestions with Giacomo Puccini - I would note that, while the ending is dramatic, I would not have chosen to end the opera with Mimi’s death. Instead, I would have appended an additional scene (or act), taking place, for example, a year later, in the same artists’ apartment; with Marcello at the canvas, and Rodolfo singing an aria - melancholy, wistful, but also with hope - about Mimi; remembering her and that lost love; but also talking, then, about how life inevitably needs to go on, and how artistic creation needs to go on, as well – now made painfully “richer” by the indelible memory of Mimi, and of her loss. Because this opera is indeed called La Bohéme – and such an ending would be true to actual bohemian life, and to how tragedies, sufferings, gladness, rejoicing, are all part of, and become incorporated in, the artistic life - and are then expressed in one’s artistic production.

***

Il Trovatore (2015)

Perhaps we should start this discussion by talking about Dmitri Hvorostovsky (Count Di Luna, in this opera), whose sheer entrance on the stage was received with a wall of applause and cheers by the audience – partly because he had just announced, a few months before, that he had been diagnosed with brain cancer. (And indeed, he did pass away only two years later, in 2017.) Of course, his presence is not to be noted, or notable, only because of that; but it is clear that this fact also elevated the emotional import of the evening. But no, he is not to be noted – or notable – just because of that, as his performance in this show was, as expected, exquisite (as fitting for one of the great stars of the opera; and, to become a star, as a baritone, is not the easiest thing to do) - his voice clear, decisive, powerful, and most delighting.

Then, there was Anna Netrebko as Leonora – another superstar of the opera. Regarding her (overall great) performance, what I noticed - or seemed to notice - at the beginning, in Act One, was a certain “lack of effortlessness”. I am not sure if I am right in this observation, or if I was just noticing the visible effort put in producing the purest sounds (and this effort was visible in some of the other roles, as well, and I am thinking especially of Azucena / Dolora Zajick) – or if it just took her a bit longer to warm into this specific performance (because this slight "straining" seemed to fade away, as the night went by). Be it as it may, this did not take away from what was a thrills-filled, highly skilled, and overall beautiful vocal performance from Netrebko  - vocal performance that was also matched also by a passionate, yet also fairly grounded, acting performance from her, as well.

The role of il trovatore (the troubadour of the title) was sung by tenor Yonghoon Lee, who did a technically perfect job; really, nothing was missing, and nothing went missing acting-wise, either. However, in his case what I did miss was a bit of what the Germans call “Ausstrahlung” – whose closest translation is probably “charisma”, but that would be too strong of a word; rather, Ausstrahlung, as that inner "something" that radiates outward from a person, drawing others’ attention, while also conferring a richness, uniqueness, and stand-out quality, to a person (to a character).

The troubadour’s (foster) mother in the story, the gypsy Azucena, was played by mezzo-soprano Dolora Zajick - who at that time was 63 years old! And with what vigor, and persuasiveness, and poignancy, and uninterrupted stamina she managed to play that role! – truly a marvelous thing to behold, given the size, extensiveness, and intensity (in all regards) of the role!

About the opera in itself I would say that in acts one to three the best portions, musically, are the ensemble pieces – for example, those featuring the choir and several soloists (e.g. a trio). Such pieces occur several times in these acts, and Giuseppe Verdi seems to delight in showcasing his creativity and skillfulness through them (to our great pleasure). Overall, however, I would say that Act Four has the most memorable arias and lines (in solos, duets and trios). Moreover, from a dramatic perspective as well, Act Four takes the cake, as this is where all the narrative threads of the previous acts meet and, as it were, come to “fruition” - of course, with devastating consequences. Because, as we know, this is not a happy opera, not even a lightly-dramatic one; the tone, set from the beginning, is one of terror (the story of the Count’s baby brother), even horror, and it remains grim and unrelenting in its depiction of the evil impulses driving and wreaking havoc of the characters.

In comparison, La Bohéme, which we discussed above, is, yes, a drama (and even a tragedy) - yet is also permeated by a general air of, well, “fun”, and by a certain “lightness of being” (as appropriate to its bohemian nature); and all the characters there are likable! Not in Il Trovatore, though. Here, the main emotions driving the characters are revenge, hatred, competition (between furious rivals), and - yes – dark passion. All the characters are flawed - and aren’t we all? Yes, of course, but in these characters it is precise these deep flaws, their unholy passions, that become the driving forces of their misfortunate actions. Take Azucena, for example, who is tortured by her past, half-delusional, even crazed; who loves, but loves enviously, her foster son; and who – at the end of the day – only finds satisfaction in revenge (and not in that motherly love). And the Count, of course! – he even says (and I paraphrase): “the only God that I know and follow, is revenge”! Dark psyches, and violent and gloomy actions.

However, in my opinion all this should not mean that the set design needs to be equally glum and grim - and yet it is thus. Made simply of the two alternating sides (divided by a very tall wall) of a rotating stage, the simplicity of the set is not, however, the issue; rather, the problem is its drabness, and its color palette (which is, basically, gray). Yes, even the costumes – the exception being the military ones, like the ever-decorative soldier outfit of Count Di Luna. In my opinion, the very tragic, violent, and dark story would have been nicely and effectively counterbalanced (and, in a way, thus heightened) by a colorful setting; not in an overly-abundant way, but with the use of some decisive, clear colors. Moreover, these color choices could have also been used to better define the characters; I am thinking, for example, about using plain violet for Azucena; white and red for Leonora; green for Manrico (the troubadour) - and so on.

Speaking of the general direction of the piece, I would note that the director of this production was the same Gary Halvorson who also directed Carmen (discussed above). I make this aside because the same thing that I found distracting and unnecessary there, was also present here; which just leads me to think that it might as well be Mr. Halvorson’s mark; namely, the artless use of the erotic. As discussed earlier, artistry resides in the creative means, in the inventiveness with which an artist is able to express (rather than show) something (let alone that these erotic notes are nowhere in the script of the Il Trovatore, but were added, because...? again, this is not a sign of complexity, but of a simpleness of one's imagination). To make it clear – passion can be (and is) beautiful, when expressed artistically – and in that resides the art, in the skillfulness with which an author manages to express something that is not visibly (and even less vulgarly) shown.

But back to Act Four, which, I felt, was truly the culmination of this piece, because in it both the music and the story were at their most gripping, elevated, and engaging - for me. And the final line, uttered by the gypsy Azucena, was truly like a dagger struck into the contorted body of this narrative, of a story that has been “pushed around” so violently by all those engaged, by their raging impulses and emotions. Indeed, I found this ending, as designed by Verdi and by his librettist, Salvadore Cammarano, really effective – even cathartic!

Appropriately, the opera starts in a very Macbethian setting: brooding, overcast, shades of dark and grey – very Scottish. There is indeed a Macbethian feel to it, to this tragedy of unthinking passions; of unquenched (clan-like) thirst for revenge; of frailty, violence and (in the end) madness. And I liked Anna Netrebko more here, in this piece, than in Il Trovatore (discussed above), and I think that this dramatic-lyrical voice part, and the dramatic weight of the acting role, fit her better than the part there (or maybe she was just in a different form). In any case, Netrebko delivers a thoroughly believable and involving Lucia (the Lucia di Lammermoor of the title); from the girlish silliness, yet with some slips of the mind into the supernatural, of the first act - to the undone protagonist of the last act (blood splattered, having committed a murderous act – and yet, indeed, still endearing in her lostness, and with her tragic fate).

Originally, her partner in this performance was supposed to be another superstar, Rolando Villazon – who, however, got sick before this specific performance. And so it happened – and thus fate has it – that another tenor was thrust into the role, and ended up being featured in the live broadcast, and also on the DVDs, Blu-Rays, and CDs produced from it. And this tenor (seemingly at hand in another Met role, at the time) more than - very much more than! - lived up to this occasion, Piotr Beczala bringing a dashing, confident. vocally flawless performance; truly a smash hit, a "leading" performance.

I also enjoyed Ildar Abdrazakov as Raimondo (the pastor, played more like an Orthodox priest, which fit it well).

But I mentioned the set design – and I should mention also the costumes; both fairly “classical”, conventional (for the period chosen  - late nineteenth or early century, I would say), and for the geo-cultural location (gloomy Scotland, as said). Yes, they were all very appropriate and - especially the set design - very beautiful, even. I would note here the setting in Lord Ashton’s drawing room (office), with the “sun” sending its rays through the tall windows, which then played across the protagonists’ faces; and also the nice way in which this same set transitioned (“behind the cover” of a slightly redundant duet) into the ceremonial room (ballroom?) setting that followed. All in all, a beautiful, appropriate, and also appropriately wistful and gloomy (but not unpleasantly so) décor, throughout.

And I should also mention some tremendously, tremendously inventive and enjoyable character choreography, as well – reflecting what was going on, or, more precisely, the “supernatural” elements of the story. I am thinking here of the “mirror image” of the all-white ghost, in Act One, “communicating” in her silence with what Lucia says, and with Lucia herself (who is dressed in all black); and also the final apparition of Lucia di Lammermoor herself, now in all white, and also engaged in a mute, mirroring dialogue with the heart-broken, desperate, and “departing” Edgardo. Really nice scene choreographies – because they were expressive of what was actually going on, in the given scene; neither adding too much, nor derailing the scene into unnecessary directions; but fleshing it out, complementing, expressing, and beautifying it. (By the way, many of these scenes – just like several scenes from the other operas discussed– are available on YouTube.)

And then there is Donizetti’s music; relentlessly... well, fun, I would say (notwithstanding the subject matter), enjoyable, inventive – a delight (listen to this sextet, for example)!

So, at the end of the day (and of the performance) one is moved, refreshed, delighted, through this combination of deep drama and beautiful music; sensations somewhat different from the rather grim ones with which one was left after the staging of Il Trovatore discussed above (which was still enjoyable and engaging, as an opera - but still...) Yes - as said there - there are many ways of doing a tragedy, and the juxtaposition of dark storylines with colorful music or settings works better for me, than a relentlessly glum, and thus rather monotonous, staging (even if it remains musically remarkable).

***

In his introduction to the broadcast, the “host”, Mikhail Baryshnikov (yes!) explained that this Tchaikovsky opera is, essentially, about “love unrequited”. I beg to differ; or, to be more accurate, I beg to see its depth and richness as lying in other aspects – or, in a grander and deeper perspective, which it affords for us, not only about issues of love and marriage, but also about the Russian society (and its culture, and the human types populating it) at a time when modernity was beginning to make its mark upon it (early nineteenth century). 

After all, the title of the piece is “Evgheni Onegin” – and not, “Tatyana”. I think that this is important, and that it supports the perspective that I just suggested, and that I will explain below. And yet, and yet - the character of Evgheni Onegin is introduced fairly late into the first act! – after we have already met, first, Tatyana’s mother (the mistress of the house) and her nanny, and then Tatyana and her sister.

So the opera starts with an enjoyable and meaningful discussion between Madame Larina (the mother) and the nanny, and they each have their parts to say about the difference between a young person's romantic idea of love, and the grown-up realization of the duties and responsibilities of marriage - about about where fate and life takes human beings, in general (the realities of life). This dialogue nicely sets the context for the tension between romantic love and dutiful marriage that will be one of the themes of the opera, while also rooting the story much deeper – both temporally, by anchoring it in the past, in the lived experience of these women; and also existentially, by making reference to the general human experience and to its perennial (yet also very "personal") questions. And it is precisely this breadth of the opera (or, to “put blame where blame is due”, of Alexander Pushkin’s poem, on which the opera is based) that I found tremendously appealing; its sweep, both human, cultural, and social – while, at the same thing, involving us in the very specific, personal and passionate stories of its interesting characters.

Thus the opera starts by anchoring us in a deeper conversation (about "things"), and only then introduces Tanya and her sister, Olga. And it is only after we meet them, and after we get to know more about Tanya, and about her slightly Bovarian and (still) immature personality – only thereafter, then, that we get to be introduced to Lensky (their neighbor, the poet, who is also Olga’s fiancé), and to his friend whom we brings to the women's house – namely, the Evgheni Onegin of the title (and who turns out to be a prosaic, cynical, very “modern” fellow). Strange, isn’t it – that the titular character would be introduced so late; so, the question is, why? My answer to points precisely to the fact that the main conflict or drive of the opera (of the poem) is not this or that unrequited love, but, on a broader canvas, the tensions and conflicts between the various social and cultural forces present in early modern Russia. But no, this is not a dry, didactic, or even (horribile dictu!) political nonsense – no, this is a living story about people who are (for us) very much flesh and (boiling, passionate) blood.

And this broad socio-cultural and existential sweep, which happens at the same time with, and is expressed through, very personalized (and personal) dramatic stories, has quite the Dostoyevskian feel to it – at least to me (although, of course, the poem’s author was Alexander Pushkin). Similarly, the initial setting, at that country estate  - where nothing happens (thing emphasized by one of the ensemble songs, sung by all the invitees - by all the landed gentry of the area)  - this “boredom”, this apparent lack of the interesting – well, all this felt quite Chekhovian, very “Cherry Orchard”-like, for me (although, of course, the writer is... Pushkin). This is not a matter of falling into that puerile trap, of identifying everything “Russian” (which, in itself, is a vague attribute) with the major Russian authors that one might know (all Russians being Dostoyevskian etc.); that would be nonsense, of course. But there is a certain broader sweep  - with references to history, culture, to key human questions – that seems to be common for all these authors; and there is also the fact that all these authors belonged to (generally) the same era (although Pushkin was from the generation that preceded the other two - early nineteenth, as opposed to late nineteenth century).

And all these conflicts of early modernity - between various impulses, ways of thought, and manners of life - seem to crest and to clash in the character of Evgheni Onegin – hence, in my reading, why it is he who gives the title of the piece (and not Tatyana, for example). Thus we have this modern, slightly cynic fellow, who is easily bored with said rural, stale life, and who desired the action-packed, modern life of the city (or, I assume, of the imperial court) - namely, Evgheni Onegin. And here he is, entering that calm, probably somewhat boring, somewhat dusty, rural estate (and rural life) in which Tanya lives. Tatyana who, as said, is a slightly Bovarian, juvenile figure, at this point, living nourished on romantic books - and who will thus be all too easily inflamed by a sudden, passionate, even rash devotion to this Onegin. This is what happens, then –Tanya sees Onegin, and is engulfed by the flames of passion, of a very romantic love; and Onegin, in response, quite honorably, but also quite coldly, refuses her passionate advances - explaining that the two of them could have no future together; not in the routine, in the boredom of a marriage lived on such a country estate. (And, informed by what we know from Chekhov, it is hard not to agree with Onegin, to a good degree...)

But the poem / opera takes the side of passion; and, perhaps, of Romanticism; as opposed and as against the cold, calculating, utterly pragmatic, even utilitarian, individualistic, and perpetually unsettled (liberal) modernity of Onegin. And thus the second major conflict of the piece is between Onegin and his (until then) very close friend, Lensky (the poet). And we already know from Lensky that they have always always been different, as – “I am a poet, and you are prose”. And yet, the real and tragic clash will take place only after Onegin (all too facilely) plays with, and gambles away, his best friend’s trust and (ardent) passion.

And, after this tragic clash between Onegin and Lensky, that has disastrous consequences - we have a brief respiro, a transitional moment, on the sounds of Tchaikovsky’s lovely Polonaise. And after that we come back to find Evgheni, years later; now devoid of pleasure and feeling, internally (still) devastated by what he had done (thoughtlessly, all too easily) against his friend; and now finding all the hustle and bustle of life in fashionable society empty and utterly unsatisfying. And then we see Tatyana, who enters, now a fully grown woman, as Countess Gremin; and it is Onegin’s turn, at this moment, to be engulfed by passion and to (rashly) write her an ardent letter (mirroring her youthful behavior and the episode between the two from years before) – only to find himself rejected, in the end, by Tanya (duty and honor, and marriage, conquering guilty passion - she says). A very, very satisfactory ending.

And, throughout these events, we meet and become involved with different characters, most of whom have their own important profile, story, and things to say (and this is another feature that I really enjoyed). For example, singer Larisa Shevchenko fully embodies the role of the Nanny (Nyanya, Filippyevna) - giving us a lovable, thoroughly believable, and vocally impeccable interpretation of that character. I would even say that this story (opera) would not be the same, without her. The mother (the mistress of the estate), Madame Larin (interpreted by Svetlana Volkova) is also a tridimensional character – remember how she told us about her youth, about her past romantic nature, and about her later marriage - about how she changed? And even Count Gremin (embodied so well – what a great choice of physical casting! – and sung quite stirringly by Sergei Alexashkin) - he is introduced in Act Three, so in the last part of the piece; and yet, he has a crucial aria, with important things to say, things through which we get to know him, and through which the central conflict of the piece is also further fleshed out. All these are examples of secondary, even tertiary characters – or they would be that, and thus would be somewhat “flat”, in a different opera; and yet here they are full, living beings, and important elements on the aforesaid canvas – that broad canvas within which the passion and fullness and organic nature of the traditional Russian lifestyle (as seen through the high Romantic prism of Pushkin) clashes (or so it seems) with the coldness, individualism, unsettledness, and urbane superficiality of modernity (or what we would call classical liberalism).

And this is why and how the opera is called “Evgheni Onegin” – and not, say, “The Travails of Love”; because it is he who is the tragic character, and not love itself – and not Tatyana (who, at the end of the day and of the story, is actually happy in her settledness). 

I already mentioned some names from the cast – and let me point again here their excellent vocal performances, across the board. However, I omitted to talk, until now, about the principal cast: opera superstars Renée Fleming (with her buttery, classic, quite swoon-inducing soprano voice - as Tanya) and Dimitri Hvorostovsky (as the titular character; an impeccable voice, and also some excellent acting), Add to this the same tenor, Ramón Vargas, who was so dashing in La Bohéme, as Rodolfo (see above) - and who is impetuous, slightly naive, but also endearing as the very romantic and very passionate young poet Lenski. And add also, conducting the orchestra, the legendary Valery Gergiev! A stellar cast, in other words.

And, if all the aspects mentioned above were thoroughly, thoroughly enjoyable and involving, let me also mention the aspect that I liked the least about this particular staging of Tchaikovsky’s masterpiece – an aspect that has nothing to do with either Tchaikovsky, or Pushkin's poem, or said individual singers. I am referring to the production design (the set). I was quite unimpressed, indeed, by the intentional barrenness of this set; and I am thankful, in this case, that I got to enjoy this opera as seen through the lens of the camera, and not there, in the opera house (!); because, through a wise use of camera angles and perspectives, the cinematographer was able to “fill” each take with characters and with action; fill it, this way, because otherwise the gigantic, empty stage would have felt just that, "empty" - and the people on it, small and a bit overwhelmed by all that empty space. No, I do not think that these were wise choices – the way they chose to leave most of the space empty, and to use just some pieces of decoration, in order to suggest different locations etc.

But that being said, at the end of the day I can only be happy and thankful  - to Piotr Ilich Tchaikovsky (and to Alexander Pushkin) for this new musical favorite – and to the stellar cast for their excellent performances  - and thus for quite an unforgettable, thrilling opera experience.

***


This, then, is the story - or were the stories - of my week-long trip through worlds, times, and music, facilitated by the exquisite productions of the Metropolitan Opera (and by their free broadcasting to the wide public).  


Thursday, January 23, 2020

The Theban Plays, by Sophocles

Antigone; Oedipus Tyrannos; Oedipus at Colonus

It is interesting to note that, while the chronological order of the events (if we take these three plays as part of one overarching story, of the Theban royal family - of Oedipus and of his daughter Antigone) would be Oedipus Tyrannos, Oedipus at Colonus, and then Antigone, the order in which these different moments or themes were treated by Sophocles during his lifetime was, in fact, Antigone first, then sometime later Oedipus Tyrannos, and (I think toward the end of his life) Oedipus at Colonus.

Amazon  - I like this translation
And now to the plays. Why is one still surprised to “discover” how “contemporary” any true artist (of any age or period) is and “sounds" to our "modern" experience? It is indeed somewhat frustrating to still catch oneself being (if ever so slightly) “surprised” by such a "discovery." As if the human experience would not be the same, both in its highest and in its lowest aspects, throughout human time! And as if those who came before us would have been in any ways more “naive” or "innocently ignorant" (now these are some infuriating prejudices)! 

At such moments of apparent “discovery" and "surprise” about the "modernity" of an author I like to remind my students - for example - of the sheer, bone-on-bone brutality of the hand-to-hand combat that was typical of most wars, throughout history, before modernity; and also how in the “ancient times” the outcome of a conquest was usually the general massacre of all adult males, and the enslavement of all women and children – and the complete burning down of the given city. I remind them of these when we discuss Socrates, for example, informing them also that Socrates was a recognized and honored veteran of such wars, and thus that “philosopher” did not mean (and does not mean, or should not mean) some ivory-tower, impractical, aloof, removed from reality fuddy-duddy; if anyone knew brute reality, and human nature at its worse, then it was Socrates. 

Well, all this is to say that one should not be surprised to find hints and indications about some of the most perverse aspects of human nature, in Sophocles - aspects that we might feel are only transparent to a specifically modern awareness; and one should not be "surprised" to find in Sophocles expressions of emotions and dilemmas that are all too familiar to us “moderns." But perhaps one of the explanations for such modern biases (notice also that the adjective “modern” is implicitly understood as having a positive connotation... oh, my!) is that in terms of style art was indeed more bound to certain restraints (regarding expression) and to stricter coordinates of form, before contemporaneity. This formality of style, then, and this restraint of vocabulary, for example, did not mean however - in the case of the true artists - that their vision was dimmer, that they did not see, know, and express (through their specific means) the worse, most monstrous, and best, of the human condition. Furthermore, now that we have loosened or got rid of most or all formal bounds and expressive restraints, does that mean that we have "better" (or even more truthful) art? Well, it is enough to look around, to realize that that is not the case.

The Theban plays, then, deal (among others things) with some eternal conundrums which, being unchanging, i.e. belonging to the human condition qua human condition, are also "modern" ones. One such persistent dilemma of the human condition also determines the main conflict in Antigone, and it is the clash between one's duty to the “invisible” (or, let’s say, transcendent) norms or truth, and the interests and norms of the visible (surrounding) society. In a satisfactory fashion, Antigone ends with the transcendent (eternal) truth being justified – not before and not without wreaking havoc on all those involved - on all sides.

Wreaking havoc - indeed, another thing that stands out from these plays is the intensity of the passions, of the action, of the conflicts described. We need to remind ourselves that these are indeed “plays,” that they were written to be performed, and not as literary works designed for private, silent reading. Writing for public performance, the dramatist needs to know how to grab the attention, and how to stir the emotions, of the audience – and Sophocles knows indeed how to do all this, and does it very, very effectively; no wonder that he won so many theatrical competitions. The other aspect to be noted is how fast and intense is the action in these plays: it keeps moving, it keeps going; well, as said, the playwright does need to take and to keep hold of the audience’s attention and involvement. Oedipus at Colonus might be slightly “slower,” in this sense – but it is by no means "slow," and the action really picks up once Creon makes his appearance. (At the same time, I found the same play, Oedipus at Colonus, to be among the most rewarding  of the three, due to the richness of its dialogue.)

However, due to its powerful theme (the aforementioned clash between the order of Truth, and the “civic” or political order) and also to its strong central character, Antigone might be my overall favorite, among the three plays. Also in Antigone one can find a wonderful little dialogue between Creon and his son, Haemon - which moves from a somewhat formal exchange, exhibiting all the necessary codes of filial respect, to a conversation laced with irony, a biting and furious exchange that, again, sounds so truthful and (that dreaded word!) “modern” in the way it depicts the frustration of the young with what appear to be the slow, old (and, in this case, wrong) ways of the parent. An exchange that could be part, in its gist, of Death of a Salesman.

Oedipus Tyrannos is for me the play that seems “most remote,” specifically because of the “fated mechanisms” at play: the way in which the wheels of the gods, impersonal, it seems, shape the overall action. On the other hand, this play is maybe the most action-packed of all; the conflict starts right away, and it really helps that Oedipus is such a strong and violent (in his passions) character – he does drive the conflict.

In fact, each of these plays has a central protagonist whose character is defined by violence (of emotions, passions), rashness (of decisions, impulses), and arrogance (haughtiness). In this sense it is interesting that, if Creon comes across as the voice of balanced reason in Oedipus Tyrannos (as opposed to the rash and haughty Oedipus), in Oedipus at Colonus the relationship will be reversed (at least to a degree), Creon being the violent one, while Oedipus less so; meanwhile, in Antigone Creon is simply the "bad guy," with all the corresponding negative traits. Yet one could not say that Oedipus is entirely changed, even in Oedipus at Colonus; his volcanic temperament subsists, underneath, and it manifests itself at occasions, in small fits and starts, but it is much tempered and slowed down by Oedipus's blindness, old age, and (presumably) the sufferings and humiliations he'd endured.

As a general note, perhaps the main reason why these plays leave one with the impression of having encountered outstanding, memorable works of art is their inner unity and balance. This has to do, among others, with the author’s economy of means – by which I am referring to how the length and pacing of the action fits the story to be told (don’t say more, and don’t say less, than what the story absolutely needs!). This briskness, which does not fall into heedless rushing along because it fits the inner logic of the action of the story – and, in fact and overall, the harmony between the form and the content  - is indeed why you leave the texts knowing that these are full, well-rounded, complete works of art. (Compare this with Aristophanes’ “all over the place” style, at least in The Clouds - which reminds me of what happens in some of Adam Sandler’s movies.)        

Speaking of briskness, amusingly enough there are several instances in which characters either announce that “I will have to be short in my speech, for once,” or ask their interlocutor “to be short in what they have to say, this time;” for me, it is as if Sophocles is giving himself leeway, allowing himself the “foreshortening” of the speeches; because, indeed, some of the speeches do have a tendency to be a bit too baroque, too rich and lengthy (mostly, perhaps, in Oedipus at Colonus).

But the intensity of the passions driving the protagonists; the strong characters; the fierceness of the conflicts; the implicit (but also explicit) violence (although most of the physical violence happens off-stage); Sophocles’ undoubtable technical skills as a playwright; and, overall and foremostly, the aforementioned harmony of form and content - all these contribute to making these plays memorable and thoroughly engaging - and to making us desire to see them staged as well. 

Indeed, reading these plays one itches to go to an amphitheater and to see them being brought to life – but in their original form and intent. Or, one would also be interested in seeing them in a contemporary staging – but hopefully not in a needlessly “modernized” one.