Nationaltheater
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| Images: Monika Rittershaus |
Siegmund – Joachim Bäckström
Hunding – Ain Anger
Wotan – Nicholas Brownlee
Sieglinde – Irene Roberts
Brünnhilde – Miina-Lisa Värelä
Fricka – Ekaterina Gubanova
Helmwige – Dorothea Herbert
Gerhilde – Julie Adams
Ortlinde – Elaine Gvritshvili
Waltraute – Claudia Mahnke
Siegrune – Niina Keitel
Rossweiße – Christina Rock
Grimgerde – Natalie Lewis
Schwertleite – Noa Beinart
Loge – Charith Pidikiti
Director – Tobias Kratzer
Assistant director – Matthias Piro
Designs – Rainer Sellmaier
Lighting – Michael Bauer
Video – Manuel Braun, Jonas Dahl, Janic Bebi
Dramaturgy – Bettina Bartz, Olaf Roth
Bayerische Staatsorchester
Vladimir Jurowski (conductor)
As a student in Berlin, Ludwig Feuerbach attended lectures from, among others, GWF Hegel and Friedrich Schleiermacher: far from an unusual combination, but prophetic for his subsequent development as the pre-eminent Young Hegelian philosopher of love-communism. Although he lectured at Erlangen, Feuerbach failed to obtain a university position, an ambition rendered impossible following revelation of his authorship of the atheistic Thoughts on Death and Immortality published anonymously in 1830, a year in which revolutions once again began to sweep Europe. His writings, including those Thoughts, The Essence of Christianity, and Principles of the Philosophy of the Future, inspired many radicals in the next wave of revolutions (1848-51), although Feuerbach remaining personally aloof from revolutionary activity. One of those, of course, was Richard Wagner, who, shortly after publication of Feuerbach’s Thoughts, had gained his first experience, direct and reported, of revolution, inspired by events in Paris, Leipzig, and even the previously quiescent Dresden. The seventeen-year old Saxon would recall in his autobiography Mein Leben ‘the world of history’ having come to life: ‘Saxony was not spared: in Dresden it even came to street-fighting’. He began to attend Leipzig University lectures on philosophy and aesthetics, and henceforth considered himself a ‘fervent partisan of the revolution’. Wagner would go on read at least all three of the Feuerbach books named above and, in contrast to one of his great intellectual mentors, stood anything but aloof from revolutionary political activity—be it in practice, during the 1849 Dresden uprising, or in the fruits of his post-revolutionary exile in Zurich. Among those were The Artwork of the Future, dedicated to Feuerbach, its very title a homage, and of course Die Walküre, perhaps his single most Feuerbachian drama—in that the positive, as well as negative, side of a religion purer than yet related to Christianity, founded on love, features most strongly in the love of Siegmund and Sieglinde, and Brünnhilde’s conversion to their creed, crucially at the ‘price’, in reality an elevation, of losing her own immortality.
With this Walküre, newly premiered, Tobias Kratzer’s Munich Ring reaches its second instalment. I was unable to see Das Rheingold; but on the evidence of this, as well as much of his other work – his near-universally loved Bayreuth Tannhäuser, various Deutsche Oper productions, and more – I hope to put that right before long. Even considered on its own, Kratzer’s Walküre has numerous distinctions, but perhaps its most distinctive feature, at least until the third act, is a more overt Feuerbachian element than any other I can recall. I suspect it would seem so all the more in light of the Rheingold, but that must remain a matter of speculation by now. What it certainly does is put the gods, even here, centre-stage, not only as ‘the gods’, characters in this drama, but emphatically as gods—and emphatically not, as Ernst Bloch put it, ‘called gods without being gods’.
The curtain rises on a rural, possibly suburban chalet; by deduction, it may be somewhere outside Munich, though it need not be. This, of course, is Hunding’s house, at the end of the driveway a quasi-Marian shrine, albeit to Fricka. That is, Kratzer follows Wagner absolutely in presenting a dramatic critique of religion, mostly yet not only Christianity, albeit shrouded, as it were, in the guise of Germanic paganism. (Wagner is doing other things with reference to the Eddas and sagas too, but he is certainly doing that, in unambiguously post-Feuerbach fashion.) It is here, under Fricka as well as Hunding, also under a larger, indoor ecclesiastical shrine, not unlike a tabernacle or reliquary, perhaps denoting the rule of Valhalla/religion/Christianity more generally, that Siegmund takes refuge. Sieglinde is clearly a member of this religion too, since she genuflects before the shrine even when Hunding has gone—and, initially shamefully, later with abandon, celebrates her wholesale abandon(ment) only after covering it. When, in the second act, Wotan comes to earth, like the gods of old (though also, if we believe the New Testament, ours too), he is distressed not only by Fricka’s demolition of the new religion he has ultimately inspired, but by the destruction of the shrine within: his old religion, one might say. Just as Wagner’s god is torn, so is he, visibly as well as audibly so.
That Hunding, whose cause Fricka takes, should be a devotee of her understanding of this religion – sect, perhaps – will surprise no one, but it is clear, not assumed. She even recognises herself in it; I am tempted to add, in Biblical style, ‘and it was good’, save that obviously it was not for humanity. We even see a ram, albeit a dead one; hers is a chariot, if only metaphorically, of death—as in Wagner. When death occurs, moreover, it is unquestionably violent; we are no more spared than its more direct victims. When Wotan, in anger, bids Hunding kneel before Fricka, Wagner’s goddess of ‘custom’ (as he explained in a letter to August Röckel), the bourgeois property- and motor-owner does just that: not something I have seen before. She and other gods – I assume, Froh, Donner, and Freia – whom we have already seen, in a drawing projected at some point during Wotan’s monologue, observe events on the battlefield. Dressed in designer Rainer Sellmaier’s mediaeval, even Burgundian-Nibelungenlied garb, they offer strong connection to the mediaevalism of work, Wagner’s selection and adoption of sources, and to the hostile, Young Hegelian critique of church and state such as had been mystically united in states such as the Prussia of Frederick William IV.
Another such example, if less fanatically so, was the Saxony in which
Kapellmeister Wagner threatened to burn it all down—and took delight in seeing
just that in his opera house: ‘8 May (Monday) Morning once again by
roundabout route via barricades to Town Hall. At S. Anne Barricade guard shouts
“Well, Mr Conductor, joy’s beautiful divine spark’s made a blaze.” (3rd perf.
9th Symphony at previous Palm Sunday concert; Opera House now burnt down.
Strange feeling of comfort.)’ Another important point, I suspect, from Wotan’s monologue:
in his proto-Parsifalian wandering, he passes a church. Out of it ran two
hooded figures, disaffected youth, it would seem. Something within me wondered
whether one might be Alberich, in the one Ring drama in which he ‘should’
not appear onstage. I think it was, for during the Ride of the Valkyries, a
hooded figure with child, surely Hagen, watches. We shall see. To be reminded,
at any rate, of Wagner’s contemporary and fellow Feuerbach enthusiast (for a
while), Marx, and his more or less contemporaneous observation, in explicit
Young Hegelian critique of Hegel, that ‘the
relationship of industry [Alberich] and, in particular, the world of wealth to
the political world [the gods] is one of the principal problems of modern
times,’ was salutary—and I should be surprised to learn that it had merely been
my interpretative fancy.
So far, so excellent—all accomplished in fine Personenregie and response thereto. This is no mere concept; it is an absorbing drama. That of the third act is hardly less so in the latter respect, although it seems strangely distant from what has gone before. Perhaps more will be revealed in Siegfried or Götterdämmerung, but once past a video ‘Ride’ that took in much of Munich, Brünnhilde at the helm of Apocalypse Now helicopter, an original ‘Bavarian host’ of the Siegestor, thus returning to source as it were. Naturally, the local audience loved it, and why not, numerous aspects of the city eliciting gasps of recognition and, less laudably, actual applause. Surely one can appreciate a coup de théâtre or de cinéma without Pavlovian response. That nonetheless we should end up in the Nationaltheater may have particular warrant, given it was here that, against Wagner’s wishes, Ludwig II had it all begin. Perhaps Kratzer anticipated the applause or such reaction, and turned it against the audience avant la lettre. We can read it that way anyway. And perhaps subsequent events will play out more fully in that respect—and not too closely to Stefan Herheim’s metatheatrical Deutsche Oper Ring. But it seemed a slight pity. There is still much to admire in the emergency repair work – and religious rebirth? – offered by Valkyrie body-snatchers to heroes, as well as in the passionate direction and portrayal of Wotan and Brünnhilde thereafter. That the demi-god Loge appears as bidden, with flame, at the close, ties all neatly together. Yet I could not help but think – this is really my sole cavil – a more apt setting might have been found, unless the point be that the opera house is now our dubious temple. If so, I shall happily recant; again, we shall see.
In one sense, though, even that helped point, in the unlikely event anyone should have needed pointing, to the truest heroes of all: the orchestra that first performed this work. Wherever you may have heard it, in Berlin, Bayreuth, Dresden, Vienna, or elsewhere, it is unlikely to have been played better than this. Strings were dark yet incisive, ‘old German’ in a way Furtwängler might have recognised, ‘dramatic’ in a way Boulez might have done. The rest of the playing was equally outstanding, the Ride far more than showpiece, but rather quite rightly a symphonic movement taking its place in Wagner’s dramatic whole. Vladimir Jurowski’s conducting had its moments in better and worse senses. To begin with, too often one could hear as well as see him conduct. Wagner became a miniaturist in a sense too close to Nietzsche’s jibe. It was all too effortful, though to Jurowski’s credit, he never tried to get this great orchestra to sound like anything other than itself. The third act was more at ease with itself, with far fewer odd impositions upon it; it flowed in a way closer to the Rhine (or Isar) and thus the orchestra’s mysterious, Delphic oracle sounded more unbidden—save, in the eternal riddle, for who might have created its own gods.
Speaking of heroes, Joachim Bäckström made
for a fine Siegmund, his chemistry with Irene Roberts’s increasingly ecstatic
Sieglinde – what a foretelling of Siegfried she offered! – thrilling and, at
times, disturbing to watch. For Kratzer did not follow Wagner in his
understanding of incest. These twins, even the religious Sieglinde, were
positively excited by the prospect of incest, as opposed to loving each other
and its revelation not mattering. Again, film revealed some of the backstory,
adding to rather than merely mirroring what we learned from narration—at least
after the first, slightly disappointing instalment. Nicholas Brownlee’s Wotan
we had thus seen and known already, his fireside sadness, seen by the siblings’
mothers, projected into a wise, multivalent portrayal of the ‘sum of
present-day intelligence’ (Wagner on the character, immediately prior to
starting work on the score of this opera).
Ekaterina Gubanova’s imperious, haughty, godlike Fricka was all one
might hope for, in general and in context. Ain Anger’s self-assured Hunding was
no mere thug, though he was certainly given to violence; here was a man who
knew his beliefs and his patriarchal rights, and was willing to fight for them.
Miina-Lisa Värelä’s Brünnhilde’s journey to the brink of losing immortality absorbed
us through excellent, Wagnerian command of words, music, and gesture. Other Valkyries
offered singing and acting of the highest order. For not the least of the work’s
and performance’s virtues was a celebration of Wagner’s Feuerbachian conception
of the ‘purely human’ and its socialist expansion into a vision, political,
social, religious and more, that only in cooperation might we begin to achieve
our potential as a species.
