Monday, 9 February 2026

JACK Quartet: Lachenmann, 7 February 2026


Wigmore Hall

String Quartet no.3, ‘Grido’
Mes Adieux, for string trio
String Quartet no.1, ‘Gran Torso’
String Quartet no.2, ‘Reigen seliger Geister‘

Christopher Otto, Austin Wulliman (violins)
John Pickford Richards (viola)
Jay Campbell (cello)  

Now in his ninety-first year, Helmut Lachenmann continues to challenge, to confound, to nourish, and to delight. This concert brought home just how much his musique concrète instrumentale has become part of the compositional mainstream, as well as how, dare I suggest, a little of his mellowing and, more broadly, his increasing rapprochement with the tradition that has always preoccupied him. Lachenmann’s complete chamber music for strings was a generous offering indeed, though one at which we as listeners, let alone the players had certainly to work. Rewards were both instant and slow-burning; I find myself, two days later, still remarking on and developing musical thoughts and experiences. 

In that accomplishment, the dizzying excellence of the JACK Quartet played, if anything, a still greater part than would usually be the case in performance. These players, of course, never do things by halves. Here we not only had Lachenmann’s entire œuvre for string quartet in a single concert; we not only had it supplemented by the anything-but-slight, more recent (2021-2) Mes Adieux for string trio; this was also a single concert in a day of three, in which audiences – not I – had heard works by Catherine Lamb, Hans Abrahamsen, and Wolfgang Rihm. That would surely have made a difference to how one heard the final instalment: a climax, no doubt, if a daunting one. I wonder whether, though, it would have helped one listen one’s way in. Here, I did to an extent, through the canny placing of the third quartet, ‘Grido’, first. It is anything but easy listening, yet it afforded a more ‘approachable’ opening than chronological ordering would have given. 

From the outset, the JACK Quartet gave it with all the security, all the idiomatic command, one might expect from, say, the Takács Quartet in Haydn. Shards of or from German Romanticism were to be discerned even now, though not referentially. What struck me with some power was the total lack of distinction, whether in work or performance, between what once might have been thought ‘extended’ techniques and others: this was, as it were, the resolved palette of the string quartet. Full of melody, breath, emotion, it sounded from the dawn of the twenty-first century as if Schumann had continued to compose, heavily influenced but still more greatly liberated by post-Nono stillness and tranquillity. Relationships between instruments were part of the game, almost as if in Bartók. As music, entirely acoustic, ricocheted around the stage, sure in the knowledge that electronics were not required, it was full of surprises, old and new, not least in its continued ability to sing. In microtonal unison-ish and other interval-ish passages, music swarmed in finely judged redramatisation of an age-old dialectic between freedom and, if not, quite determinism, then unfreedom. Pitches emerged in an almost spectralist – though spectralist it certainly was not – clarity. In this fantastical world, the ever-becoming quality of Romanticism sounded reborn. 

Violin, viola, and cello returned to the stage for Mes Adieux. Ironically, its texture sounded thicker at the start and indeed much for what was to come, Lachenmann often keener to employ all voices here at once. Was it more ‘thematic’, to employ a term one might have thought by now had lost all sense, yet did not seem to have? Or was my listening, following so powerful an introduction? I am not entirely clear, but one way or another, that seemed a meaningful way in and around this particular matrix. It was no less magical, absorbing, intense, or inventive. Again like Nono and Webern – or, for that matter, Bruckner – there was so music in the silences, let alone the near-silences, one could have listened to them all night.   

In retrospect, the First String Quartet marked a watershed in string quartet writing and performance. Its construction from sounds hitherto unknown in the genre is remarkable in itself, but so is its legacy for what might be expected, relished, and developed by instruments and ensembles. ‘What I want,’ Lachenmann wrote in 1971, the year in which he began its composition, ‘is always the same.’ And hearing these works together, whatever their difficulties, made that clear: ‘art as a foretaste of freedom in an age without freedom’. In the cracks and crevasses between, say, pitch and non-pitch, sound and silence, and in their conversion into the age-old quartet-quality of conversation lay a sometimes difficult, but intensely rewarding ride. Deconstruction and reconstruction of instruments and their sound came more to the fore, but there was a moving aesthetic of care, as well as carefulness, that belied reputation of mere radicalism. 

Orpheus reconfigured himself, so as to sing and dance, if not quite how we knew it, in the Second Quartet’s ‘dance of the blessed spirits’. Here, it sounded and moved as a response, a revisiting, a further journeying beyond Lachenmann’s explorations in the Second. Both possessed passages of a rare, febrile beauty, so long as one listened, yet also a sense of quite how much was at stake in such play(ing). Spirit shadows cast by flautato strings and the penetrating, uncompromising musical intelligence behind them; transformations both gentle and violent; an infinite number, or so it seemed, of shadings in multiple musical parameters: Lachenmann continued in these and in an undeniable, if flickering sense of something numinous, even noumenal, to challenge, to confound, to nourish, and to delight.

 

Mark Berry

Sunday, 8 February 2026

Idrīsî Ensemble/Fournil - Troubadour songs, etc., 6 February 2026


Queen Elizabeth Hall


Grigor Natekatsi: Հավիկ մի պայծառ (Havik mi paydzar)
Mkhitar Ayrivanetsi: Սիրտ իմ սասանի (Sirt im sasani)
Comtessa de Dia/Bernart de Ventadorn, arr. Marti de Riquer: Ab joi et ab joven
Azalaïs de Porcairagues/Guiraut Riquier, arr. Thomas Fournil: Ar em al freg temps vengut
Troubadour motet: S’on me regarde
Trad. Epirus: Αλησμονώ και χαίρομαι (Alismonό kai chaíromai)
Anon./Guiraut de Borneth, arr. Fournil: En un vergier
Trad. Corsican: Stabat mater
Syriac chant: ܪ ܰܡܰܐܺܢܺ ̣ ܘ̣ ܰ ܬܰ (Taw nīmar)
Old Roman chant: Alleluia ‘Deute galliasometha’
Comtessa de Dia/Raimon de Miravai: Estat ai en greu cossirier
Anon.: Trois serors sor rive mer
Thomas Fournil/trad. Corsican: Dieus sal la terra
Sanʿa of Algiers: راسرم يرَ يَّوط (Tuwayyarī al-Masrār)
Comtessa de Dia: A chantar
Ponç d’Ortafà: Si ay perdut
Trad. Corsican: Kyrie

Idrīsî Ensemble
Thomas Fournil (director)



On yet another dismal, dark, and rainy night, scholar-performer Thomas Fournil and his Idrīsî Ensemble transformed the Queen Elizabeth Hall acoustically, scenically, and musically into a venue for a wide-ranging programme of mediaeval music. Focused on, yet far from limited to, some of the few surviving melodies that can confidently be attributed to trobairitz, that is female troubadours, it radiated outwards in various directions: to other troubadour songs; to related practices; to sacred music from twelfth- and thirteenth-century Occitania; to the music of other groups, marginalised in various ways; and across the Mediterranean world to take in Old Roman and Syriac chant, traditional music from Epirus; and, to begin with, a tenth-century Armenian poem by Gregor Narekatsim, set to a mediaeval melody transcribed by Robert At’ayan. 

Whether solo song or ensemble singing, accompanied or, very rarely, unaccompanied, a new – old, but also necessarily new – world was created before our eyes and ears. Musical building blocks, poetic themes, methods of music making all old and new, likewise often simultaneously, gave each of us, all coming from slightly or radically different musical and broader cultural backgrounds, points of reference, departure, and arrival. Women’s voices came to the foreground, even in repertoire traditionally and probably historically reserved for men. Something akin to a varied continuo group, however anachronistic the notion, helped lead, ground, and fantasised, but so did words, notions, and fantasies. Frankly erotic texts, musical as well as poetic, took in sacred and secular, but so did themes of nature, of belonging, of land, of identity in multiple, as we might now say intersectional, fashion. A previously unrecorded Old Roman (pre-Gregorian) Allleluia, a walk in a garden of delights, a heart’s trembling at Judas’s deeds, three sisters on a seashore, and more came to life through monody, microtones, something akin to close harmony, movement, and an instrumental ensemble including portative organ, vielles, kaval, ney, kanun, and kanjira. 

Much of this music and its performance is intrinsically political. How could it not be, with origins in struggles of gender, religion, ethnicity, and of course land? Minoritisation, persecution, and war from the time of writing have both much in common and much that is different from today. Having endured live-streamed genocide for more than two years now – never forgetting those who have lost lives, families, all hope in that genocide – the world is traumatised in a way that seems unusual even by historical standards. In many ways, it is, but we are also reminded of resources, witness, on which we can draw from those who learned (and failed to learn) lessons many centuries before us: the struggles of peoples to remain on their land and, indeed, to resist outright extermination. It was a clear, clear-sighted statement of solidarity in context. As one of the ensemble members said to overwhelming applause, introducing the old Occitan ‘Dieus sal la terra’, imagined by Fournil as mediaevalist, performer, and composers: ‘We stand with Palestine.’ 

That naturally made a great impression, yet so did much else. The third song of the Comtessa de Dia (Countess of Die), A chanter, in which a lover spurned and betrayed continues to believe in and praise herself, is the only trobairitz song to survive with music fully intact. ‘My rank and lineage,’ in Fournil’s translation, ‘should be of help to me, and my beauty and, still more, my true heart: this song, let it be my messenger.’ It was no mere tragedy or defiance, though; it was a statement and exploration of womanhood. A Corsican Stabat mater told a familiar story yet in both older and newer setting: for one thing, this was new, not old, verse ‘then’. Collaboration to reveal a single performing voice and yet many pointed to something essential about the evening. The harmonic, textural richness of a traditional Corsican Kyrie not only confounded but warmed and thrilled: paghjella of then and now, mediated by oral tradition. It was a varied, eventful journey that turned us into musical wayfarers and troubadours, trobairitz. If it could not, should not rid us of our particular standpoints, it suggested a little of what might lie beyond our cultural, even aural gazes: as Fournil pointed out in an excellent programme note, northern as well as gendered. 

Cavils? It was, I think, a pity that, although we were given texts and translations, the auditorium was too dark to read them, there being no alternative in the form of titles. For the second half, I spent part of the interval reading the texts to come so as to prepare a little; that certainly helped. But I was literally in the dark for the first, which matters in a form for which words, meaning, and multiple unfamiliar languages matter. At the first half’s close, the Stabat mater offered a welcome exception, but also reflection on what I had missed earlier. Whilst I can understand the reluctance to distract, even by spoken introduction, they certainly helped when we had them. In such ignorance, one can as listener fall all the more prey to facile exoticism. These are trade-offs, though, and it is always interesting to glean sense and sensuality by other mean. Otherwise, though, this was a wonderful introduction to a world that continues, as it vanishes, to beckon.