Showing posts with label Music. Show all posts
Showing posts with label Music. Show all posts

Monday, March 13, 2023

Mixtape for March 2023

1. Peter Frampton & Eric Clapton - While My Guitar Gently Weeps.  A somewhat unexpected take on this classic. Airy vocals, with which Frampton takes ownership of the song. And a tight, wiry and fiery dialogue of guitar solos. 



2. New Kids On The Block - Bring Back The Time (Ft Salt-N-Pepa, Rick Astley, En Vogue). A funny yet somewhat misfiring attempt at '80s nostalgia, as it never succeeds in fully utilizing its potential - and I am referring here to, for example, En Vogue's vocal skills, or simply to being a more memorable song, musically speaking. However, the video is funny (as it mimics some iconic 80s music videos), and the song, albeit fairly mediocre, is nevertheless somewhat of an earworm (despite it all) - and, of course, '80s nostalgia remains a fun thing to do.



3. Journey - Separate Ways (Worlds Apart). One of the music videos replicated in the NKOTB video; but what a great song  - and video! A song that begins with a "hard guitar," and then morphs into a rhythmic piece about... love relationships, and survival. All of this carried forth by Steve Perry's transcendent vocals. And a quintessential '80s vamp, strutting about throughout the vid.


   
4. King's Singers - And So It Goes. And now for something completely different: a sublime take by the masterful chamber group, on one of Billy Joel's most memorable songs. The musical peak of this here mixtape. 



5. Wolf Kati - Szerelem miért múlsz. One of Hungary's top (two) entries ever at the Eurovision Song Contest (next to the one from AWS). A very Celine Dion-like dance piece - in its fully produced, "radio edit" version; which would have finished much higher in the final rankings, if the live performance would have lived up to the quality of the recorded version. But the studio version remains a bop.      
 

    
BONUS. I am not familiar with the kid's show which originated this, but I remember seeing the character of Robbie Rotten (the tall fellow in matching striped pants and vest) as well as his clones circulating as memes, a few years ago; and I found them all (the characters, and the animation style) endlessly appealing. Be it as it may, this ska piece (from the show, and featuring RR) is sheer fun. 




Monday, January 30, 2023

The Death of the Poet

At the 2018 Eurovision Song Contest, one of the most surprising, fresh entries was that of the Hungarian band AWS, with their “metalcore” song, Viszlát Nyár (Goodbye, Summer). What caught one’s attention, besides the attractiveness of the piece (within the confines of the genre), was the raw emotion and energy of the song and of the performance. Fittingly so, since the lyrics, written by the band’s front man, Örs Siklósi, had autobiographical connotations, speaking (in metaphorical terms) about the recent passing of his father:

Goodbye summer, you’re too late now;
because you lied to me that you’d be mine,
but you never came!

Bittersweet, poetic, raw, angry, sincere – all these sentiments and states expressed through the fitting musical language of the “metalcore” style.


While I must confess that this isn't a musical style with which I am very familiar, or that I commonly listen to, I really liked the band and the song – which led me to look into their other works, as well. And thus I listened to their two most recent albums, Kint a Vízből (Out of the Water, 2016, YouTube, Spotify) and Fekete Részem (My Dark Dimension, 2018, YouTube, Spotify).

And what I discovered upon listening to these albums was - to my delight – a band that truly tries to “make art” (again, within what one could call the rather narrow confines of the genre). This is especially true in what concerns the lyrics of their songs (and you can find their English translation here), lyrics that, in a manner quite seldom encountered nowadays in popular music, are quite lyrical (and intentionally so). And this is precisely one of the things that is most sorely lacking from contemporary pop music - the lyrical quality; and also one of the reasons why current popular music seems so pedestrian, empty, meaning-less and forgettable - because of a lyrical poverty reflected in their minuscule vocabulary, a the lack of a mastery of the language, and in a vulgarity that often verges on the pornographic.

Yet the high model of popular music should be (must be!) something along the lines of the works of a Leonard Cohen, a Simon & Garfunkel, a Bob Dylan, a Van Morrison, or even the Beatles – all of whom, at their best, created sung poetry. And a song that is not poetic is just… banal, passable, forgettable. And thus the landscape of current popular music is quite unlivable – which is why actually encountering an artistic, poetic endeavor, in such a barren landscape, feels like stumbling upon fresh water in the Sahara.

Yes, this is why it was so refreshing and enlivening to find (even within a fairly constricted musical genre) a true attempt to make art  - and to do it consciously, intentionally, in an intelligent and literate way, and daring to speak about the important things. Of course, one could find a number of youthful faults in these two albums, as well: a bit of emotional immaturity, of hormonal revolt, maybe some self-serving sentimentalism - all of these fully understandable, given the band members' young age. But what stands out from their music are not these minor lacunae – but what transcends what could be expected from a band of this type, and of their age range. For example: yes, one finds in their songs the genre-typical tone of social critique - yet here it is a critique that does not simply parrot some vacuous "anti-system" clichés, but almost always points further, at a deeper, personal pursuit of the (existential) truth – ultimately pointing toward the core question of, “how should I live?” (And that is a sign of maturity, an intellectual-poetic maturity dearly missing from popular culture today.)

It also helps that the words often have a metaphysical dimension, or ramification, as well – proving again that they come from a personal search for the truth, and for authentic existence; and not from a mindless repetition of clichés.

And the author of most of the lyrics - and thus the one whose personal existential quest seems to be reflected in these songs - is none other than the band's front man and singer, Siklósi Örs [in Hungarian the family name comes first]. And the biographical snippets that we have about Örs seem to confirm the personal and artistic depth reflected in these lyrics. And thus it was quite moving and joy-giving for me to discover a young artist – a new young poet - who is in the process of keeping the flame of poetry (and the pursuit of art) alive, in the mostly arid field of contemporary popular music - and also to see them endow a relatively shallow musical genre with unexpected poetic-existential depth.

In my mind, therefore, Siklósi Örs appeared as a worthy successor – of course, at a much reduced scale, and within a more modest artistic context - of the young rebel poets of the late nineteenth century (Rimbaud, Baudelaire etc). 


And then, many months later, I learned – and it was truly a shock to learn – of the passing of Siklósi Örs, aged only 29, as a consequence of leukemia. “Viszlát, nyár!” And it did hurt to learn this, as much as it hurts to hear of the passing of any real poet, of any true (if only budding) artist – of anyone who tries keeps the flame of what matters alive, and thus inevitably becomes a carrier of this light within the world. I am thinking of people like Leonard Cohen, Norm MacDonald… whose deaths hit unusually hard because they were true artists, true... poets. And so it was in the case of Örs, as well.   


I leave you with another outstanding piece from the band – perhaps their most poetic piece, and musically perhaps my favorite. In the lyrics to this song Örs uses the familiar images and sensations of an early morning city bus ride (or metro ride), to reflect and to inquire into his own existential state - and the state of the others. 


 


Monday, December 21, 2020

An Advent Calendar: Day 23

As the long-expected day is approaching, so does the clamoring of the people increase:

Veni, veni, Emmanuel! Oh come, oh come, "God-with-us" [Emmanuel]! 



And then the people continue, calling the Son by the various sacred-poetic names which the prophets of Israel have used to refer to the Expected One: oh Wisdom; Adonai (Lord); rod from Jesse's stem (lineage); key of David; Orient (the East, the place where the day rises); King of Nations. 

Veni veni, Emmanuel
captivum solve Israel,
qui gemit in exsilio,
privatus Dei Filio.

    O come, o come, Emmanuel,
    and ransom captive Israel,
    that morns in lonely exile here
    until the Son of God appear.

R: Gaude! Gaude! Emmanuel,
nascetur pro te Israel!

    R: Rejoice! Rejoice! O Israel,
    to thee shall come Emmanuel!

Veni, O Sapientia,
quae hic disponis omnia,
veni, viam prudentiae
ut doceas et gloriae. 

    O come, Thou Wisdom, from on high,
    and order all things far and nigh;
    to us the path of knowledge show,
    and teach us in her ways to go. R.

Veni, veni, Adonai,
qui populo in Sinai
legem dedisti vertice
in maiestate gloriae. 

    O come, o come, Thou Lord of might,
    who to thy tribes on Sinai's height
    in ancient times did give the law,
    in cloud, and majesty, and awe. R.

Veni, O Iesse virgula,
ex hostis tuos ungula,
de specu tuos tartari
educ et antro barathri. 

    O come, Thou Rod of Jesse's stem,
    from ev'ry foe deliver them
    that trust Thy mighty power to save,    
    and give them vict'ry o'er the grave. 

Veni, Clavis Davidica,
regna reclude caelica,
fac iter tutum superum,
et claude vias inferum. 

    O come, Thou Key of David, come,
    and open wide our heav'nly home,
    make safe the way that leads on high,
    that we no more have cause to sigh. R.

Veni, veni O Oriens,
solare nos adveniens,
noctis depelle nebulas,
dirasque mortis tenebras. 

    O come, Thou Dayspring from on high,
    and cheer us by thy drawing nigh;
    disperse the gloomy clouds of night
    and death's dark shadow put to flight. R.

Veni, veni, Rex Gentium,
veni, Redemptor omnium,
ut salvas tuos famulos
peccati sibi conscios. 

    O come, Desire of the nations, bind
    in one the hearts of all mankind;
    bid every strife and quarrel cease
    and fill the world with heaven's peace. R.

Sunday, December 20, 2020

An Advent Calendar: Day 22

On the fourth Sunday of Advent, the fourth candle being lit, the light increases. Yet we still pray, in expectation, and supplication:

Rorate caeli desuper,

Et nubes pluant justum.

Drop down dew, ye heavens, from above

And let the clouds rain the Just One.


And, with verse four of Rorate caeli, we are re-assured that God (through the advent of the Son of Man, who is the Son of God) is near, and (by now) very close to us:

Consolamini, consolamini, popule meus:

Cito veniet salus tua:

Quare maerore consumeris,

Quia innovavit te dolor?

Salvabo te, noli timere,

Ego enim sum Dominus Deus tuus,

Sanctus Israel, Redemptor tuus.


Be comforted, be comforted, my people:

Your salvation will come quickly:

Why are you consumed with grief,

Why is sorrow renewed in you?

I will save you, be not afraid,

For I am the Lord your God,

The Holy One of Israel, your Redeemer.

 

[verse four, with refrain, at 2:00]


 

 

Thursday, December 17, 2020

An Advent Calendar: Day 19

The road is long. The road is long, during Advent - toward the hoped-for Birth of the Light. And the road is long, between the last supper with the disciples, and the all-too-painful cross; and, along this road, Jesus asks his disciples, "stay awake and pray" - but they keep falling asleep. And the road seems very long, toward Emmaus - or toward Damascus - or toward Rome - or toward the New World - or toward that day about which nobody knows when it will come, albeit everybody knows that it will come, for each and for all. 

So the call remains - also as a reminder that one is not alone, on this road (because how could one "remain" with Him, were He not there already? - even if, as in Advent, not seen, but expected and hoped for and trusted to come - or to already be there). 

Bleibet hier, und wachet mit mir,

Wachet und betet.

Stay with me, and keep watch with me,

Keep watch and pray. 

 



Sunday, December 13, 2020

An Advent Calendar: Day 15

Third Sunday - and Gaudete Sunday

On the third Sunday of Advent the people continue to call out and to await that the skies rain down the just one:

Rorate caeli desuper,

Et nubes pluant justum.

Drop down dew, you heavens, from above

And let the clouds rain the Just One.

- and, with verse three of the hymn, they yearn for the remission of afflictions, and for the liberation that will be brought by the coming of the Just One :

Vide Domine afflictionem populi tui,

Et mitte quem missurus es:

Emitte Agnum dominatorem terrae,

De Petra deserti

Ad montem filiae Sion:

Ut auferat ipse

Jugum captivitatis nostrae.


See, O Lord, the suffering of your people,

And send the One who was to be sent:

Send forth the Lamb, the ruler of the earth,

From the Rock of the desert

To the mountain of the daughter of Zion

That the same One may carry away

The yoke of our captivity.

[verse three starts, with refrain, at 1:03]

The third Sunday of Advent, however, is also Gaudete ("Rejoice") Sunday. Just like Laetare Sunday during the Lenten period, Gaudete Sunday "interrupts" what is otherwise a period of quiet and introspective expectation, with a call to joy. This is the joy of the coming Birth of the One, which is so great, that it penetrates, as it were, through the veil of time, and reaches back into the Advent period, going against the flow of time. The Birth has not happened yet, but the event that will happen seems to irradiate it joy both forward - and backwards - in time. Gaudete Sunday is thus a burst of the Joy of the Birth, within and into the Advent period of preparation.  

And Gaudete Sunday is also a reminder that this period of restrained, quiet, partly penitential ("prepare the way") introspection does not exist for its own sake, nor is it "the final thing." Just like Lent prepares the glory of Easter, and as the painful sacrifice of Good Friday gains its completion in the eternalized joy of the Resurrection, thus Advent is also a period that has a purpose, and meaning, in something beyond itself: in the luminous Birth. But, still, there is no Arrival without Awaiting and Preparation. and the Waiting and the Preparation are all for one purpose, to make that Arrival possible. 

"To rejoice," then! - and dancing is that most human expression of rejoicing in body and spirit:


Friday, December 11, 2020

An Advent Calendar: Day 13

It is the "refrain" of this period of Advent, isn't it? - the darkness, the obscurity, inner and outer; and us going through it, guided only by the frail, apparently inconsequential (yet ultimately victorious), trembling light of faith - and of a barely daring (yet thirst-quenching) hope.


"Dans nos obscurités

Allume le feu qui ne s'éteint jamais."

"Within our darkest night

You kindle the fire that never dies away."

 

or, in another translation

"In our obscurities 

Kindle the light that will never be extinguished." 








 

Tuesday, December 8, 2020

An Advent Calendar: Day 10

Sometimes the accustomed, oft-repeated words lose some of their poignancy, of their edge; it is a natural and very human process, no matter how beautiful these words might have been, in their original form and meaning. In such moments, though, perhaps a rephrasing, a re-expression that goes directly to the lived, everyday experience (instead of the metaphor) is one of the paths to follow, in order to regain that original freshness of meaning. 

The much beloved song, "Ave Maria" - more precisely, "Schubert's Ave Maria" - is in fact an adaptation of a piece written by Franz Schubert, as part of his seven song suite that was based on Walter Scott's poem, The Lady of the Lake. Thus, what we now know as "Schubert's Ave Maria" is an adaptation of "Ellen's Third Song" from said suite; a song which, in its original as well, is a prayer to Mary; but whose Scottian lyrics were replaced with the words of the traditional "Hail Mary" ("full of grace...") prayer. Beautiful music, Schubert's composition - and beautiful words, of the traditional prayer... but by now this is a song so often sung - and sung, more often than not, unsubtly, and "for effect" (relying on a given, guaranteed effect), that I wonder if its real beauty and content have not been obscured by now (at least a bit) for many of us. It is like Leonardo's Mona Lisa or The Last Supper; everybody knows these objects, and that they are supposed to be "important" and "beautiful;" so much so that by now their "fame" and "radiated image" have in fact obscured (for most viewers) the direct access to, and encounter with, the artistic object itself. 

While I do not think that that is necessarily the case with the "Hail Mary" prayer itself (although that, too, can happen, of course), it certainly is when it comes to the song, to "Schubert's Ave Maria". Especially since, as said, most of the interpretations that we usually hear are, at the end of the day, unsubtle, inattentive, hurried; they always remain superficial, because they rely mostly on the superficial and guaranteed effect that this song will have on the listeners. Sort of a "greatest hit" syndrome. 

It is in this context, then, that I was so pleasantly surprised by, and taken with, Jessye Norman's interpretation of the original "Ellen's Third Song" (which, as said, is a Marian prayer, as well)  - a performance that I found so refreshing: fresh both with artistic beauty, and with meaning. And this has to do, on the one hand, with Ms. Norman's interpretation, which enthralls one with the care and close attention given to each line, vibrato, emphasis and intensification - and to the clear pronunciation of the German words, as well. Because, yes, the lyrics also contribute to the effect - lyrics which are, in fact, the very earthly, grounded prayer of (what sounds like) an ordinary girl.

For example:

"Listen to a maiden’s entreaty

... We shall sleep safely until morning,

however cruel men may be."  etc.

Not very high-minded, not very metaphorical, but immediate and genuine-sounding, and therefore persuasive; these are the words that any girl might or could say, as her evening prayer, isn't it? 

And these two factors - the attentive and delicate musical performance, and the accessible, immediate, and thus fresh anew words, contribute to making "Schubert's Ave Maria" song that we (think we) know so well, fresh again - with reinvigorated meaning (because what is Ave Maria if not the simple evening prayer of a simple man), and with rediscovered admiration for the subtle beauty of the music.   




Lyrics [German / English]:
Ellens Gesang III

Ave Maria! Jungfrau mild,
Erhöre einer Jungfrau Flehen,
Aus diesem Felsen starr und wild
Soll mein Gebet zu dir hinwehen.
Wir schlafen sicher bis zum Morgen,
Ob Menschen noch so grausam sind.
O Jungfrau, sieh der Jungfrau Sorgen,
O Mutter, hör ein bittend Kind!
Ave Maria!

Ave Maria! Unbefleckt!
Wenn wir auf diesen Fels hinsinken
Zum Schlaf, und uns dein Schutz bedeckt
Wird weich der harte Fels uns dünken.
Du lächelst, Rosendüfte wehen
In dieser dumpfen Felsenkluft,
O Mutter, höre Kindes Flehen,
O Jungfrau, eine Jungfrau ruft!
Ave Maria!

Ave Maria! Reine Magd!
Der Erde und der Luft Dämonen,
Von deines Auges Huld verjagt,
Sie können hier nicht bei uns wohnen.
Wir woll’n uns still dem Schicksal beugen,
Da uns dein heil’ger Trost anweht;
Der Jungfrau wolle hold dich neigen,
Dem Kind, das für den Vater fleht.
Ave Maria!


Ellen's Song III

Ave Maria! Maiden mild!
Listen to a maiden’s entreaty
from this wild unyielding rock
my prayer shall be wafted to you.
We shall sleep safely until morning,
however cruel men may be.
O Maiden, behold a maiden’s cares,
O Mother, hear a suppliant child!
Ave Maria!

Ave Maria! Undefiled!
When we sink down upon this rock
to sleep, and your protection hovers over us,
the hard rock shall seem soft to us.
You smile, and the fragrance of roses
wafts through this musty cavern.
O Mother, hear a suppliant child,
O Maiden, a maiden cries to you!
Ave Maria!

Ave Maria! Purest Maiden!
Demons of the earth and air,
banished by the grace of your gaze,
cannot dwell with us here.
Let us silently bow to our fate,
since your holy comfort touches us;
incline in grace to a maiden,
to a child that prays for its father.
Ave Maria!

 

* Today, December 8, being also the feast of the Immaculate Conception of Mary.             


Monday, December 7, 2020

An Advent Calendar: Day 9

As mentioned before, behind the windows of a typical Advent calendar one might find, depending on the type of calendar, perhaps a holy card, perhaps a quote, and perhaps a treat  - like a piece of chocolate. 

This is chocolate. 


A plethora of sources and influences intersect in Derek Trucks' (masterful) slide guitar stylings; from, obviously, the blues, to soul, to R&B. to gospel etc. The interrupted wailing, so human voice-like, as it shouts and cries out, and the crescendo and appasionato nature of this fragment, make it all so gospel-like, or gospel-reminiscent.


The full song, "Midnight in Harlem," from another performance by the Tedeschi Trucks Band, can be found (for example) here.    


Sunday, December 6, 2020

An Advent Calendar: Day 8

As indicated on Day 1, Rorate Caeli is a traditional chant sung on each of the Sundays of Advent, one verse at a time. Rorate becomes thus a refrain that accompanies us, and marks the main stops, along the road of Advent, each verse deepening our understanding and living out of its meaning, and getting us closer to the awaited goal. This is similar to how on each Sunday a new candle is lit on the Advent wreath, signifying (among others) the modest, incremental, but very real increase of "the light;" that, while we are still walking through the darkness of the night, we are (through faith, and not by sight) approaching the arrival of the Light of the world.  


Second Sunday of Advent

Refrain:

Rorate caeli desuper,

Et nubes pluant justum.

Drop down dew, you heavens, from above

And let the clouds rain the Just One.

 

Verse Two:

Peccavimus, et facti sumus

Tamquam immundus nos,

Et cecidimus quasi folium universi:

Et iniquitates nostrae

Quasi ventus abstulerunt nos:

Abscondisti faciem tuam a nobis,

Et allisisti nos

In manu iniquitatis nostrae.


We have sinned, and we are made

Like unto our uncleanness,

And we have all fallen like a leaf:

And our iniquities

Have carried us away like the wind.

You have hidden your face from us

And you have crushed us

In the hand of our iniquity.



[Verse Two begins at 1:18]


Saturday, December 5, 2020

An Advent Calendar: Day 7

 "One dark night,

fired with love's urgent longings ...

I went out unseen, my house being now all stilled. ...

 

On that glad night ...

with no other light or guide

than the one that burned in my heart.

 

This guided me

more surely than the light of noon

to where he was awaiting me

- him I knew so well - ...

 

O guiding night!

O night more lovely than the dawn!

O night that has united 

the Lover with his beloved,

transforming the beloved in her Lover."

 

This is a fragment from the mystical poetry of John of the Cross (1542-1591); more precisely, from his famous poem, The Dark Night. John of the Cross' poetry is a powerful (and, of course, lyrical) expression of his spirituality (or spiritual path), which is commonly associated with the spiritual experience of the so-called "dark night of the faith" (among other things).

More simply, though, and perhaps more immediately, the poem quoted above can be read as a poignant expression of the nature of faith itself - faith, which is nothing else but one's answer to the irresistible (and yet often resisted) call of Love, of the Lover, of the One who loved us first. And, while following this call is as "going through a dark night," faith being the only - unseen yet reliable - light that guides us, this is nonetheless the path that takes one to the joy of man's desire - the already beloved, to the Lover.   


Sunday, November 29, 2020

An Advent Calendar: Day 1

Advent is the name for the season that precedes Christmas. The meaning of Advent is to be a time of quiet expectation and inner preparation for the coming ("adventus") of the long-awaited Messiah. In fact, the entire historical period preceding the birth of the Christ could be considered to have been a kind of an Advent; that period during which the people of Israel hoped and lost hope, strayed but were chastised, and returned to the path of God, and then strayed again - all the while continuing on that path and "covenantal mission" of awaiting the coming of the Messiah, who would renew not just Israel, but heaven and earth themselves. And the Gentiles, too, even without knowing it, were they not going  through a kind of an Advent? Being in the darkness, does one not desire, inherently, the Light? Being deprived of it, does one not thirst, inherently, for the Truth?        

Our yearly Advent parallels thus, in a way, the historical period that preceded the birth of the Messiah. We, too, grasp, hope and lose hope, believe and stray from it - and yet, inherently, qua human beings, can not but long and desire for the Truth, the Good, the Light. And, just like the people of Israel, we too are called to make straight our roads, to level our mountains, and thus to prepare the way (in our hearts) for the arrival of the Lord; and to do this every year, as we prepare for the Nativity.   

That is the purpose of Advent; but, at the same time, how can Christmas itself have any meaning, without the Advent? The apparently satiated one does not thirst! The apparently satisfied - self-satisfied, or satisfied with the world - does not see the need for renewing heaven and earth. What meaning can the Arrival have, without an Expectation thereof?  

...

In many places in Europe a tradition of the Advent Calendar developed, as a physical aid and accompaniment during this yearly season of expectation and preparation. Typically, an Advent calendar has a number of "windows," corresponding to the number of days between the beginning of Advent and the Birth of Christ (December 25). Opening each window, one usually finds a treat or a nugget of some sort - maybe a chocolate, maybe a holy image, maybe a quote - all of which are meant to ease one's thirst, a bit, and thus to renew one's strength and perseverance during this time of waiting, expectation and preparation.   

What I will propose, then, is a kind of contemplative and meditative, artistic and spiritual, sacred and profane, virtual Advent Calendar - perhaps helping us along the way, and perhaps reflecting (on) our condition as pilgrims on this road of Advent.

 

Day 1 - First Sunday of Advent

This is the traditional Advent chant, Rorate Caeli, that is sung on the Sundays of Advent (one verse each Sunday). Its refrain expresses, through simple but very poetic imagery, the desire and thirst for the "opening of the skies" and the raining down of the Just who will quench man's infinite thirst (and thirst for the Infinite).

Refrain:  

Rorate caeli desuper,

Et nubes pluant justum.

Drop down dew, you heavens, from above

And let the clouds rain the Just One.


Verse One:

Ne irascaris Domine,

Ne ultra memineris iniquitatis:

Ecce civitas Sancti facta est deserta:

Sion deserta facta est:

Jerusalem desolata est:

Domus sanctificationis tuae

Et gloriae tuae,

Ubi laudaverunt te patres nostri.


Do not be angry, O Lord,

Nor remember iniquity forever:

Behold the Holy City is made a desert,

Zion has been made a desert,

Jerusalem is desolate:

The house of thy holiness and thy glory,

Where our fathers praised thee.




Monday, April 20, 2020

The Category of Joy (6)

And...

6. Joy as Resurrection



This is – famously – the very last part of Georg Friedrich Händel’s oratorio, Messiah; and the story is that, after composing this piece, Handel came out of his study and said, “I have seen [or experienced] Heaven!” Now, one could put this (his exclamation) down to a sort of aesthetic exaggeration; and, yes, the story is apocryphal. However, the fact is that I do find this final “Amen” chorus to be a most moving and powerful figuration of the Resurrection – or, more accurately and precisely, of what follows after the Resurrection – of life, eternal and glorious.

Of course, the entire work, Messiah, is a monumental feat of artistic genius. Musically, of course! – but what I am referring to here is its very core concept, of using only (or mostly) texts that are not from the Gospels, in order to tell the story... of the Gospels. In other words, using texts mostly from the Old Testament (the Jewish Bible) - to tell the story of the life of Christ (which is the central story of the New Testament), from his birth, to his death and resurrection. To tell an entire, momentous story, using only (or mostly) indirect language... prefiguration, metaphor, analogy, prophetic language – what a feat of artistic (and spiritual) inspiration! But I did not come to praise Handel – although that is most deserved, certainly – but to give a little bit of a background, which might help contextualize that very last chorus, “Amen”.

So, back to the chorus, let’s ask ourselves what does this word "amen" (of Jewish origin) actually signify? Well, in brief, it is an expression, affirmation and confirmation that something truly is; a “yes”, a “verily”, a “truthfully so” given to... well, to what is this “yes” given, in the oratorio? In the Messiah, the “Amen” chorus follows right after a piece that intones, “Worthy Is the Lamb”: “Worthy is the Lamb that was slain, and hath redeemed us to God by his blood, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing... for ever and ever.” In other words, the “Amen” chorus is preceded and prepared by a brief restatement of the death (on a cross) of the Lamb - and by a statement of the victory of the Lamb over said death (victorious act that is usually expressed through the word, "resurrection").

And what does this word, “resurrection”, mean? Etymologically, it means to rise again (in Latin: resurgere) – or, to rise from the dead (in Church Latin: resurrectionem). And what is “death”? It is, apparently, the radical opposite, the sworn enemy, the end and the destruction, of life.  But! - not here! – as here the Lamb that was slain passes from life temporal – through death – to life eternal (through the act of Resurrection). Thus, “O Death, where is thy sting?”, sing the soloists, in a preceding section of the oratorio... The “amen” that comes at the very end of the oratorio, therefore, does not mark the "end" of the story of Christ - but is a repeated and confirmed affirmation of the fact that there is no end.

The meaning and the aftermath of the act of the Resurrection is, then, the definitive and ultimate victory of life, over death –. and the repeated “amen!” is given to that victory of life. And, listening to this chorus, we hear the musical lines (sung, as it were, by millions upon millions...) flowing up and down, swelling, overtaking each other, overflowing - “amen”, upon “amen”, upon “amen” – an eternalized crescendo of the eternal joy of the victory of life, eternal and glorious. “Amen”, then, becomes an expression of the unending joy of witnessing and of partaking in Life, eternal - in being, accomplished and fulfilled.

As we have seen in the previous installments of our investigation, the state of joy seems to be associated, in a deep way, with being - with the plenitude and the full manifestation of our being. Resurrection, on the other hand, is precisely the definitive victory of being - over and against what apparently is its very opposite, death (and, more broadly, over finiteness, imperfection, temporality, misery...) And this is why I have proposed this equivalence, of “joy as Resurrection” - and why I have used, as illustration, the final chorus from Handel's Messiah – because this final “Amen” seems to be an expression of the joy of Being - Being unending, glorious, victorious.

Indeed, I find this “Amen” chorus so uplifting and moving because it proclaims the eternal victory of Being - through the continuous, repeated, magnificent – joyous – affirmation of the simple yet powerful expression: “IT IS” (“amen”).

***

And thus we have reached the end (almost) of our inquiry into the category of joy. What remains to be done, still, is to review and to conclusively summarize what we have learned from this week- (or Octave-) long investigation; and that is what we will do in tomorrow’s, final installment of this modest series.


Tuesday, April 14, 2020

The Category of Joy (1)

Joy is not the same as “having fun”, nor is it about “having a good time”; it is not the same as humor (per se), nor is it (worse still!) about joking, telling jokes. I mention these counterexamples because I have been witness to occasions when joy should have been present – and yet, because of an apparent loss of the very capacity to understand what joy is, as a distinct state of existence, joy was replaced, approximated, feebly attempted, through “telling jokes”, or through efforts at “having fun”. A sad and strange state of affairs, this, and one peculiar (seemingly) to our time and to a certain civilisational milieu.

Resurrection (illuminated manuscript,
c.1492-1503, British Library)
What is joy, then? Well, I have decided to use this Easter Octave (the eight days following the Sunday of the Resurrection, which are meant to be experienced as a sort of a temporal extension of that day) as an occasion to investigate the category of joy (the Easter Octave being supposed to be - exceptionally so - a period of lived joy). And I will pursue this investigation - without any pretensions at exhaustiveness, nor even at utter precision - by looking at different types, or manifestations, or exemplars, of lived joy. Poor and approximated examples, necessarily - because I can only be sure of what I, personally, experience... not what others experience, and why, and how.

And I am indeed persuaded – and thus I start from this assumption – that joy is a category of being, a state of existence; and not something that we do, a category of actions, nor something to be achieved, conquered, made... Rather, it seems to me (at this point, at least – at the beginning) that joy is something like a fine-tuning of our existence to the very truth of our being. But let’s not jump ahead - let’s just look at different examples (or manifestations) of joy (as an existential experience), with the goal of better understanding the specific elements and attributes of this category, hopefully obtaining, at the end, a clearer contour and delineation of what this state of being might be and might entail.

Before I begin, however, let me repeat again the disclaimer - that this is only an act of investigation, and that I don’t know exactly what will result from it. Yes, it does start from some intuitions, which are rooted (of course) in certain experiences; but this whole attempt is and will remain, modestly, just an attempt – both in its means and possibilities, and in its aims.

1. Joy as Creation

Joy as, or in, the act of creation; and I will use here an example – seemingly almost spontaneous – of artistic creation (or expression; which is basically the same thing). Artistic creation seems to come from an inner need, from an existential need - of expression. Another attribute that seems to pertain intrinsically to artistic creation is freedom – not understood as unruliness (or lack of rules; oh, no!), but freedom as the possibility for the expression of being. (There is a scene in the movie, The Lives of Others, in which a secret police specialist describes how destroying the capacity of the artist to create, is the best and surest method – and thus the cruelest, isn’t it? – of destroying their very being. It's like stopping a bird from singing.)

“Expression of being” means expressive of a genuine need – and thus, inherently self-effacing and modest, and not aimed at self-laudatory exhibitionism. At the same time, the artistic expression is inherently directed at others, is dialogic - even if only potentially, or virtually: like when a composer composes (for a future audience, which might never exist), or when a musician rehearses (and the listeners are present, simultaneously, in his head).





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).