Salzburg Festival (1) - Der Prinz von Homburg, 20 August 2026

Felsenreitschule

(concert performance)

Frederick William, Elector of Brandenburg - Maximilian Schmitt
The Electress – Tanja Ariane Baumgartner
Princess Natalie of Orange – Kathrin Zukowski
Field Marshal Dörfling – Lauri Vasar
Frederick Arthur, Prince of Homburg – Georg Nigl
Colonel Kottwitz – Anthony Robin Schneider
Count Hohenzollern – Magnus Dietrich
First Officer – Konstantin Igl
Second Officer – Gabriel Rollinson
Third Officer – Philipp Schöllhorn
First Lady of the Court – Hanna Park
Second Lady of the Court – Freya Apffelstaedt
Third Lady of the Court – Brigitta Listra
Sergeant, Second Orderly – Marcel Durka
First Orderly – Johannes Bamberger

ORF Vienna Radio Symphony Orchestra

Ingo Metzmacher (conductor)

Images: © SF/Marco Borrelli

Mention, let alone celebration, of Hans Werner Henze’s centenary has proved surprisingly muted, if not entirely unmarked—at least in continental Europe. Simon Rattle, a longstanding advocate, has given performances of Henze’s oratorio The Raft of the Medusa with his new orchestra in Munich, following on from an outstanding performance here in Salzburg last summer. Munich, long an important centre for Henze performance, saw a new staging of The English Cat by the Bavarian State Opera over the winter of 2025-6, so strictly not a new production this year, although close to being so. El Cimarrón, a scenic music theatre piece rather than an opera, has been given in Rome, Aix-en-Provence, and the composer’s birthplace, the small Westphalian city of Gütersloh. By and large, though, opera and symphonic performances have proved little less frequent than usual over the past decade, which is to say strikingly less frequent than during his lifetime. 

Whilst it was difficult not to feel a certain disappointment at the Salzburg Festival’s decision to give Der Prinz von Homburg in a single concert performance – sold out, be it noted – rather than a full staging, we should still be grateful for this celebration of the twin centenaries of Hans Werner Henze and Ingeborg Bachmann, born but six days apart in 1926. Theirs was a fruitful partnership extending over roughly a decade, beginning in 1955 with the composer’s provision of incidental music for Bachmann’s radio play Die Zikaden, its German narrator having fled to an Italian island. (Both Henze and Bachmann had taken that road south too.) A crucial context for this opera, the first of two, was the 1957 song-cycle Nachtstücke und Arien, with which Henze, with typical theatricality, staged his separation from an avant-garde of which he had never really been part in the first place. (One should be wary of his accounts of what happened, but that in part makes them all the more valuable aesthetically. Yet, as so often with Henze, the more he voiced his dissociation from German art, the more he also found himself drawn to it. Kleist’s play Prinz Friedrich von Homburg had achieved and, in a sense, suffered great popularity during both the Second Reich and the Third, and thus stood potentially as tainted for Henze and Bachmann as German Romantic music, especially when dealing with a German stage and audience. That held, almost irrespective of the aesthetic admiration its recreators both felt. The effort, then, in this opera not to be German is palpable, doomed, and fascinating—which is not to say that it is only German. (What is, or would wish to be? Pfitzner, perhaps, and probably not.) 

The conflicts at work in the score, not only mirroring but extending and intensifying those in the libretto came through strongly in this account from the ORF Symphony Orchestra, Ingo Metzmacher, and a distinguished cast. If I felt occasional passages of softer focus earlier on, I think that was in part a matter of listening my way in and also in part also a reflection of Henze’s writing. After all, in In his own words, ‘Der Prinz von Homburg … sets itself against the blind unimaginative application of laws, in favour of an exaltation of human kindness, an understanding of which reaches into deeper and more complex realms than would be “normal” and which seeks to find a place for a man in this world even though he is a Schwärmer and a dreamer, or perhaps because of that.’ There is a distinctive basic sound-world to the opera, blueish in hue, which takes on and sublimates, even to an extent pacifies the militarism one might expect. There is also certainly a strange dream-world that extends from that, heading the cantata Being Beauteous of a few years later, yet nonetheless shaped in trauma by what has gone before: politically, aesthetically, and perhaps ethically too. 

To present march rhythms on the harp, for instance, rather than trumpets and drums, seemed a statement, an act of hostility towards authorities that had brought the world to war in drama as on earth, and might do so again—heightened by the sense of aesthetic persecution the composer himself undoubtedly, if exaggeratedly, felt for himself: cursed, as it were, to be a German composer, however much he may have wished it otherwise. If the orchestra often seemed driven, perhaps by Metzmacher, to tilt the scales, as did Henze and Bachmann, away from unwanted inheritance, in this case towards Stravinsky, victory ebbed away as soon as it was achieved—just as on the battlefield. If the strangely muted world of interiority took longer to become dramatically compelling, there is arguably point to that, both in work and in performance, Whether there is stylistic resolution or even quite coherence becomes a more pressing issue without staging; eclecticism can be too readily condemned, but also too readily celebrated. When, at its best, stylistic conflict is put to dramatic use, one heard it all the more readily. Registering with ever greater immediacy was Henze’s inner conflict between Schoenberg and Stravinsky – the Symphony in Three Movements and ‘whiter’ ballets sometimes too close for comfort – alleged determinism and freedom, calculation and dreams, depth and beauty, and so on registered with increasing power. 

So too did, if less in the guise of a mediating power then humanistic intervention, understanding of the Prince of Homburg as a strange, postwar (even in war) Wozzeck-, even Christ-figure in a heterodox passion of sorts. If a concert performance could less readily convey than full staging quite who the characters on stage all were, more musical patterns could suggest something of that narrative—arguably more strongly than the work itself warrants, mind and ear compensating in unusual ways. Georg Nigl’s Prince took on the contradictions and struggles – the Prince’s and Henze’s – as his own in a performance of dramatic commitment that outweighed ‘mere’ aesthetic considerations. If occasionally he sounded a little stretched, more often Nigel emerged invigorated by the challenge. Magnus Dietrich’s honeyed Hohenzollern and Anthony Robin Schneider’s dark-chocolate Kollwitz particularly caught my ear on the male side, as on the other side of the gender divide did Kathrin Zukowski’s imploring, inwardly strong Princess Natalie and Tanja Ariane Baumgartner’s rich-toned, quasi-contralto Electress. Maximilian Schmitt ensure that, whilst the Elector’s justice might be cold, it had its own tonal allure. If Henze sometimes tilts the scales a little too obviously – Bachmann less so, I think – the cast did much, even in concert, to present a conflict worth agonising over. If the Prince’s celebrated battle-cry, ‘In Staub mit allen Feinden Brandenburgs,’ bidding Brandenburg’s foes return to dust, can no longer offer Kleist’s jubilation, it was all the more notable that ambivalence that also undercut mere tragic inversion emerged at the close. 

Whether so understandably anti-militaristic, anti-Prussian a recreation ultimately quite adds up, given inevitable, nagging comparison with Kleist, remains an open question. A few years later than the opera, Pierre Boulez spoke scathingly of Henze as a ‘lacquered hairdresser, who pays homage to an utterly superficial modernism’, here specifically in ‘an unfortunate rehashing of Verdi’s Don Carlos’. (Henze, it is only fair to add, had made for his part considerably more outrageous claims against Boulez, Stockhausen, and others.) If imaginative staging might have been able to do more to address such claims head on, this concert performance pointed further to the need to find out for ourselves. It also connected us with another centenary, falling as it did 100 years to the day after the Felsenreitschule’s first use as a performance venue by the Festival: for Max Reinhardt’s staging of Goldoni’s Il servitore di due padroni. The riding school has of course been used since for a host of memorable stage and concert performances, most renowned of all a filmed Don Giovanni conducted by Wilhelm Furtwängler. Should the current encounter point the way to a staging somewhere soon for Der Prinz von Homburg, it will prove still more welcome, but this will remain an important evening in its own right.

Salzburg Festival (3) – ORF Vienna RSO/Pascal: Nono and Dallapiccola, 25 July 2024

Felsenreitschule

Nono: Il canto sospeso
Dallapiccola: Il prigioniero (concert performance)


Caroline Wettergreen (soprano)
Freya Apffelstaedt (contralto)
Robin Tritschler (tenor)
Tobias Moretti (reciter)

Mother – Tanja Ariane Baumgartner
Prisoner – Georg Nigl
Jailer, Grand Inquisitor – John Daszak
First Priest – Andrew Lepri Meyer
Second Priest – Timo Janzen

Bavarian Radio Chorus (chorus director: Peter Dijkstra)

ORF Vienna Radio Symphony Orchestra

Maxime Pascal (conductor)

Images: © SF/Marco Borrelli

If the ‘mainstream’ operatic fare of this year’s Salzburg Festival looks a little thin on paper – certainly for those of us resistant to the alleged charms of Tsar Currentzis’s new clothes – this concert of two masterpieces of mid-twentieth-century music proved a more or less unqualified success. It clearly made a deep impression on the Felsenreitschule audience, bearing witness in ways faithful to, yet extending, the intentions of the works’ creators: Luigi Nono, this year celebrating his centenary, and Luigi Dallapiccola, twenty years his senior.

Performances of Nono’s music have proved a welcome, sustained focus of the Festival during Markus Hinterhäuser’s intendancy. Il canto sospeso, once past a (very) brief early passage of uncharacteristically tentative playing from the ORF Symphony Orchestra under Maxime Pascal, received a performance of deep comprehension and commitment, framed by readings by Tobias Moretti of the texts set by Nono in what he considered, as in the music of Gesualdo, to be a ‘pluridimensional whole’, a counterpoint of sounds in musical declamation. Even in that first, orchestral movement, the burning humanity of Nono’s vision seemed to possess all who listened (and played). Taking its leave from Webern, Schoenberg, and Mahler too, the music’s fragility, darkness, and perhaps hope were rendered immanent. The second movement’s a cappella writing from the excellent Bavarian Radio Chorus offered a contrast remarkable for its different yet complementary conception of beauty and what – terrible and wonderful things alike – that might mean, or at least be. Solo vocal lyricism, Freya Apffelstaedt’s deep mezzo and Robin Tritschler’s passionate elegance included, cast its own spell as modernist fragments both retained their integrity and constructed something beyond themselves. The expressive quality of listening as well as writing and performing music can rarely have felt more apparent.

The Dies irae-like sixth movement could hardly have reflected Esther Srul’s 1942 witness more powerfully in the most ‘direct setting’; indeed, it would surely have done less so.

The gates are opening. Our murderers are here. Dressed in black. They’re wearing white gloves on their dirty hands. They drive us out of the synagogue in pairs. Dear sisters and brothers, how hard it is to say goodbye to this beautiful life. You who are left alive, never forget our innocent little Jewish street. Sisters and brothers, avenge us on our murderers.

Sweet musical agony at its close spoke of overwhelming pain within, turned inward and outward, as did a spellbinding, harrowing account of the next movement, for alto, chorus, and orchestra, in which every note as well as every interval seemed to take upon itself the weight of the world. Following Moretti’s last readings, the final two movements sounded as if more tender, readily communicative progenitors of Stravinsky’s Requiem Canticles, profound differences in aesthetic and technique notwithstanding. Closing silence, magical yet fragile, may not have ‘transcended’ – can or should anything, following the horrors of which this music was born? – but it moved nonetheless, not unlike Schoenberg’s A Survivor from Warsaw, which Nono greatly admired. 

Dallapiccola came from the generation in between Schoenberg and his posthumous son-in-law Nono, a living link to complement Nuria Schoenberg-Nono. In Con Luigi Dallapiccola for six percussionists and live electronics (1979), Nono honoured the memory of his predecessor, whom he had first met in 1947, the year in which Dallapiccola completed his one-act opera. Il prigioniero, here unstaged and seemingly in no need of staging, so powerful was the performance (as it usually is) from its twelve-note Puccini opening to the final question, ‘La libertà?’ and similar, unbroken silence to that which had followed Nono’s cantata.

There lies a world in between, though: one that belies the work’s brevity—again, as in Nono and indeed Wozzeck, whose example looms large. The passionate precision of that opening was matched and heightened by similar passion and precision from Tanja Ariana Baumgartner as the prisoner’s Mother, so vivid one could ‘see’ the scene she painted before us, dream of Philip II and all. The chorus’s interventions overtly reinstated a liturgical quality already implicit in Nono. All the while, the workings of the ‘system’ seemed not only to mirror but also to create an antinomy between freedom and determinism Dallapiccola may have inherited from Schoenberg, but which he made indelibly his own. Mahlerian marching, Tosca-like torture, and the twin contrast and complementary between the Prisoner’s anger and his Gaoler’s wheedling insinuation sent us hurtling toward the tragic denouement, hope unmasked in devastating inversion of Fidelio as the greatest torture of all. John Daszak and Georg Nigl gave defiantly un-score-bound performances, to which one might possibly have harboured purist objections on paper, but any such objections evaporated into thin air in the heat of such committed performance. Deafening bells and sonically disappointing organ likewise mattered not a jot in practice. This was a confession to which all, listeners and performers alike, must contribute and did.

The Bassarids, Komische Oper, 5 November 2019

Images: Monika Rittershaus

Dionysus – Sean Panikkar

Pentheus – Günter Papendell

Cadmus – Jens Larsen

Tiresias – Ivan Turšić

Captain – Tom Erik Lie

Agave – Tanja Ariane Baumgartner

Autonoe – Marisol Montalvo, Vera-Lotte Boecker

Beroe – Margarita Nekrasova

Dancers – Azzurra Adinolfi, Alessandra Bizzarri, Damian Czarnecki, Michael Fernandez, Paul Gerritsen, Claudia Greco, Christoph Jonas, Csaba Nagy, Sara Pamploni, Lorenzo Soragni

Barrie Kosky (director)

Otto Pichler (choreography)

Katrin Lea Tag (designs)

Ulrich Lenz (dramaturgy)

Franck Evin (lighting)

Vocalconsort Berlin

Chorus of the Komische Oper, Berlin (chorus director: David Cavelius) 

Orchestra of the Komische Oper, Berlin

Vladimir Jurowski (conductor)

I have been privileged to see – and hear – three excellent performances and productions of The Bassarids; I have also been privileged to attend many excellent performances and productions at the Komische Oper. In both respects, this new production by Barrie Kosky, conducted by Vladimir Jurowski, was fully worthy to stand amongst any of its predecessors: complementary, in many respects highly contrasted, to stagings from Christof Loy (Munich) and Krzysztof Warlikowski (Salzburg), and perhaps still more highly contrasted in a typically formalist approach from Jurowski, whose relationship to Kosky’s staging proved thoughtful and revealing.

One enters to activity already proceeding onstage: not unusual in contemporary theatre, but important in its particularity. There are musicians, much of the large woodwind and brass sections, on stage as well as in the pit. (Alongside it too: even in Henze’s 1992 revision, as here, it is a large orchestra for which he calls.) There are others milling around too: later revealed to be chorus and dancers. But the milling around is perhaps the more important thing than who is doing the milling. There, as here (in the audience, that is), patrons, or, as we might prefer, citizens, are preparing for the performance, in whatever roles they might play. For, in this milling before the musicodramatic storm, it is part of an amphitheatre we see: not archaic, not archaeological, but of now – as it was for Euripides; as it is for him, for Henze, for WH Auden and Chester Kallman, for all of us. Attic drama, above all Attic tragedy, the cornerstone for our entire Western dramatic, including operatic, tradition, continues to live, to breathe, to adapt, and above all to enthral. Where Wagner, whether Henze liked it or not – in many ways, he did not – his most important predecessor, had seen decadence in the later tragedy of Euripides, and found greatest inspiration in Aeschylus, Auden led Henze here to a typically modernist conflict between immediacy and the highly mediated, a few turns of the dialectical screw on from Schiller’s naïve and sentimental, yet ultimately perhaps not so very different. On the one hand, Auden insisted that Henze, as part of his preparation for composition, attend Götterdämmerung: Karajan gave him his Vienna box. On the other, he and Kallman provided a highly literary, ‘poetic’, even in Wagner’s – and Nietzsche’s – terms, ‘decadent’ libretto, after Euripides, with which to work. All manner of dramatic conflicts in this opera, ultimately rooted in ancient tragedy and our reception of it, may be traced back to that – as well as to Henze’s own, personal musical conflicts: Germany and Italy, Schoenberg and Stravinsky, past and present, and so forth. The amphitheatre, of which we see only part, of which we, drawn in, are also part, stands as the arena for all that and more.

What Kosky proceeds to do is largely straightforward: direct, yet mediating between history’s various antiquities and today, belying most claims of ‘decadence’. The story is largely told straightforwardly, but with as fine a reinvention of the original artistic unity Wagner – and many German idealists – saw in the drama of Athens: a Gesamtkunstwerk, if you will. Every Kosky production, whatever one thinks of it conceptually, reveals him as a master of his craft; this is no exception. Individual and crowd scenes, both on stage and beyond it – around the enlarged pit, in the theatre of the Komische Oper, etc. – are blocked and executed with precision: not as some cold, clinical, ‘merely’ technical exercise, but so as to permit the drama to emerge. Mesmerising dance, as strange and alienating as it is mesmerising and erotic, heightens the sense both that we might have been ‘there’, that we might fall prey to Dionysus’s call, and that yet we can make sense of it, as spectators. Such is a Maenads’ Dance unlike any other I have seen, Otto Pichler’s choreography just the thing, as are the energy and sheer proximity of the dancers. The ultimate seduction, Pentheus by Dionysus; the ultimate tragedy, Agave’s bestial murder of her son; and her recognition of what she has done: these are presented with all the force and clarity one can imagine, however foolishly, one ‘might have’ experienced in Athens. Agave’s childish delight in the bloody quarry from the hunt is a particularly gruesome moment, but not for the sake of gruesomeness. To an extent I cannot previously recall, everything now seems to have led up to the moment of recognition. Dionysus’s self-revelation, intense vulnerability and all as wounded son of Semele, comes as an eminently musical coda to that.

For at the heart of the stage construction lies the orchestra, true locus of the Dionysian rite: for Kosky, just as it had been for Wagner, Nietzsche, and arguably Henze too. In an interview for Die Welt, to mark the first performance of The Bassarids, Henze proclaimed his belief ‘that the road from Tristan to Mahler and Schoenberg is far from finished, and with The Bassarids I have tried to go further along it.’ That will surely always come through, yet Jurowski’s approach also highlighted the countervailing force both onstage and in the pit, clarifying in Apollonian fashion Henze’s conception of this ‘music drama’ – he uses Wagner’s term – in symphonic form: four movements, with an intermezzo akin to the ancient satyr play (here rescored by Jurowski in keeping with Henze's revisions to the rest). One could not resist the sheer power of frankly superlative orchestral and choral forces, fully the equal of ‘starrier’ counterparts in Munich and Salzburg; yet, intriguingly mirroring, even extending the composer’s dramatised conflict between Schoenbergian and Stravinskian tendencies in Der Prinz von Homburg, a neoclassical, ordering element came with at least equal power to the fore. With Henze’s music, there is often a battle between expression, even over-expression, and the discipline required to express that raw expression, as it were. In this case, the Penthean, the monotheistic put up a stronger musical fight to the primaeval Dionysiac in Henze’s orchestral cauldron than I can hitherto recall. Occasionally, I longed for Jurowski to let go a little more, but even that slight frustration had its own dramatic rewards. The heartbreak, moreover, of Henze’s sacrificial quotation from Bach’s St Matthew Passion registered all the more starkly for being presented almost as an object, something removed from our religious and musical view.

Sean Panikkar as Dionysus offered a performance at least as frighteningly, irresistibly seductive as he had in Salzburg last year: a chilling yet smouldering portrayal of a being beyond good and evil, inhuman and yet palpably human, his movement almost as impressive as his more conventionally musicodramatic skills. This evening only furthered the thought that it is a role he was born to play. Günter Papendell’s Pentheus proved a moving, complex, yet ultimately hapless foe: an intelligent and powerful portrayal. Tanja Ariane Baumgartner’s Agave initially, quite rightly, kept us at arms’ length, before drawing us in movingly for the final tragic outcome, assisted by, among others, an excellent Marisol Montalvo, singing for an indisposed Vera-Lotte Boecker, who continued to act the role of Autonoe onstage, and a rich-toned, richly sympathetic Margarita Nekrasova as the nurse, Beroe. As so often with the Komische Oper, though, a sense of company among all concerned made for a Gesamtkunstwerk in another, related sense. A memorable evening indeed.

Salzburg Festival (3) - The Bassarids, 23 August 2018

Felsenreitschule

 Tanja Ariane Baumgartner (Agave / Venus), Károly Szemerédy (Captain / Adonis), Vera-Lotte Böcker (Autonoe / Proserpine), Nikolai Schukoff (Tiresias / Calliope)
Images: © Salzburger Festspiele / Bernd Uhlig

Dionysus – Sean Panikkar

Pentheus – Russell Braun

Cadmus – Willard White
Tiresias, Calliope – Nikolai Schukoff
Captain, Adonis – Károly Szemerédy
Agave, Venus – Tanja Ariane Baumgartner
Autonoe, Proserpine – Vera-Lotte Böcker
Beroe – Anna Maria Dur
Dancers – Rosalba Guerrero Torres, Hector Buenfil Palacio, Flavie Haour, Katharina Platz, Javier Salcedo Hernandez

Krzysztof Warlikowski (director)

Małgorzata Sczczęśniak (designs)
Felice Ross (lighting)
Denis Guéguin (video)
Claude Bardouil (choreography)
Christian Longchamp (dramaturgy)

Concert Association of the Vienna State Opera Chorus (chorus director: Huw Rhys James)

Vienna Philharmonic Orchestra

Kent Nagano (conductor)

 

The Bassarids returns to Salzburg, where it was born, now more than half a century ago, in 1966, only this time in Auden and Kallman’s original English. (That premiere had to wait until two years later, in Santa Fe.) What a thrill it proved to hear those opening orchestral cries once again from the Vienna Philharmonic, swiftly followed by its equally fine chorus: ‘Pentheus is now our Lord!’ Kent Nagano succeeded admirably, moreover, in balancing the claims of reason and abandon. How one does that may remain a matter of debate – I should not have minded a little more of the latter, especially during the ‘Hunt of the Menads’ – but, drawing upon his experience of having conducted the work (in German) in Munich ten years ago, Nagano made his own case, revealing oft-hidden, if not quite unsuspected Stravinskian neo-Classical tendencies: very much in the line of the contest – all too often misunderstood as synthesis – between Stravinsky and Schoenberg in Henze’s preceding Prince of Homburg.

 

Russell Braun (Pentheus), Sean Panikkar (Dionysus)

The return was, doubtless aptly, not quite a return: restoration, rather than renewal, should never be the aim. The premiere production, conducted by Christoph Dohnányi, had been seen and heard next door to the Felsenreitschule, in Karajan’s Grosses Festspielhaus. It was near enough, though, to claim lineage – so important a concept for the authority and authoritarianism, as well as attempted, pretended liberation therefrom, in this work, be it ‘dramatic’ or ‘aesthetic’. (Is there, should there, be a distinction?) This was the work, above all, that made Henze’s name in the mainstream – and had him fear what he had become, had him urgently question his ‘world success’. (What did that mean, he asked in an interview many years later? To be a Leonard Bernstein? No, thank goodness. And now the latter’s centenary has peaked, perhaps we can return to considering him a great conductor and a negligible composer.)

Only two years later, Henze would proclaim, with all the natural theatricality that had stood him in such good stead here: ‘Unnecessary are new museums, opera houses, and world premieres. Necessary, to set about the realisation of dreams. Necessary, to abolish the dominion of men over men.’ There was, however, and still is a great deal of revolution in The Bassarids. As with Wagner, as with Stravinsky, as with any number of other artists, we should be wary of taking Henze’s self-assessment on trust. He had his reasons, many of them good, for reacting and indeed for presenting himself as he did. Excessive cynicism is (by definition) unnecessary. Nevertheless, a fine production from Krzysztof Warlikowski – we might well consider it almost a companion piece to recent operatic work of his on Die Gezeichneten (Munich) and From the House of the Dead (London), as well as to his justly celebrated Iphig­­énie en Tauride (Paris) – reminds us not only why many consider this the composer’s single finest stage work, but how in some senses it may be seen pre-emptively to criticise as well as necessitate his most overtly ‘politically engaged’ works of the decade to come.

Dionysus

The opening takes us back to Euripides, to Dionysus before the palace at Thebes, outlining the reasons for his visit. (Some of that material is also present in the introductory ‘Mythological Background’ section to my Schott score, at least implied to be part of the penumbra to the ‘work’.) Dionysus speaks, amplified, very much as a god from beyond. We see a mysterious hooded figure, whom we presume to him – he is subsequently confirmed as such – who may or may not actually be speaking these words. His mission, however, is clear – at least from his side of the family, argument, and palace walls. He will avenge himself and his mother, Semele, upon their remaining earthly family and, as we guess and soon will learn, upon the society, politics, and cultural practices of the city over which it rules. When we see the royal family, its old guard first, Pentheus only later, its classic modern authoritarian-fascism is clear. Warlikowski’s frequent collaborator, Małgorzata Sczczęśniak accomplishes much with male military uniforms and female ‘look’. Cadmus in a wheelchair veers just the right side of cliché, which seems just about right: he is, after all, a retired dictator, and he would wear dark glasses; more to the point, perhaps, our thoughts concerning such matters are more often than not clichés, in need of a little revision – or revolution.

Cadmus (Willard White)

But is it this revolution? Is it indeed possible to revise or to overthrow what needs to be revised or overthrown, whether in or out of the opera house? Dionysus’s conquest is one we all want. None of us wants Pentheus’s authoritarianism: as much, surely, Theodor Adorno’s ‘authoritarian personality’ and Herbert Marcuse’s ‘one-dimensional man’ as previously existing fascism. Indeed, ussell Braun’s performance proved well judged: a tricky and thankless task. That, perhaps, is why we find Cadmus, here in a richly sympathetic performance from Willard White (the best I have heard from him in some time), more sympathetic than perhaps we ought. We are most likely to sympathise, indeed to empathise, with the women – note, as dramaturge Christian Longchamp advises us, ‘couples are absent. Cadmus, Agave, Antonoe and Pentheus live alone, as do the prophet Tiresias and the wet-nurse Beroe’ – who lead us if not on then towards Dionysus’s merry, intoxicating, catastrophic dance, towards Semele, ‘at one free, dominating and castrating’. Nikolai Schukoff, a mesmerising Dionysus in Munich, returned as a Tiresias both manipulator and manipulated, blind and yet seeing, in an equally brilliant, disconcerting performance here.

Tanja Ariane Baumgartner (Agave), Vera-Lotte Böcker (Beroe)

 

As the Pasolini-echoing (120 Days of Sodom) narrative unfolds, as bourgeois, patriarchal repression comes under assault, none of us would wish it otherwise – certainly not the figures of the court who sado-masochistically enact the Calliope Intermezzo (here included, although sometimes cut with the composer’s approval), and certainly not Pentheus’s own mother, Agave, whose personal tragedy will be revealed as glorification of the hunt-revolt that has killed her son. Think not only of the price, which is obvious (heart-rendingly so as we observe, share in the recognition of Tanja Ariane Baumgartner), but the gain? Dionysus has moved on. He is as much our unconscious desire, certainly so in so superlative performance as that of Sean Panikkar, as god. Or is that not what a god is anyway? Might not Pentheus have told us that? For whilst we were won over – we were, were we not? – by Panikkar’s mystery, his lyrical yet also heroic tenor, the vulnerability and indeed the mental instability implied by his involuntary shaking, we persuade ourselves that we knew all along there was something unhealthy to the cult of Semele, show tomb we always see before us, venerated by many who should have known better.

 

Beroe and Agave

We always knew better, did we not? We never really backed the Nazis, the fascists, the misogynists, the homophobes, the… And yet, on the other hand, we had already foreseen the objections. We actually rather liked those ‘new museums, opera houses, and world premieres’ all along.  The ‘realisation of dreams’: no, that was someone else, not us. Until Dionysus returns and we, the crowd, the sheep, continue the revolutionary dance we had always wanted. ‘Perché siamo tutti in pericolo.’ Or, to quote Helmut Lachenmann, in his far from conciliatory open letter to Henze (who had, in fairness to Lachenmann, proved far more hostile to him):

… that outbreak of the muzzled subject into a new emotional immediacy will be untrue, and degenerate into self-deception, wherever the fat and comfortable composer, perhaps slightly scarred structurally and therefore the more likely to complain, sets up house once again in the old junk-room of available emotions.

… Those who believe that expressive spontaneity, and innocent drawing from the venerable reservoir of affect, make that struggle of the fractured subject with itself superfluous, and spare it an engagement with the traditional concepts of material, have disabled their own voice. They are gladly allowed to sit in the lap of a society which encourages those who support its repressive game.

Did Henze, or at least his material, know that all along – in their way, just as much as Lachenmann? Wolfgang Rihm, admired by both, might tell us; did he not, after all, write a Nietzschean opera entitled Dionysos, also premiered at Salzburg? Or is that, like other third ways, just to prolong the agony? Are such ready equations between the aesthetic and the political part of the problem, the solution, or both?

Bayreuth Festival (2) - Die Walküre, 24 August 2017

Festspielhaus

Siegmund – Christopher Ventris

Hunding – Georg Zeppenfeld

Wotan – John Lundgren

Sieglinde – Camilla Nylund

Brünnhilde – Catherine Foster

Fricka – Tanja Ariane Baumgartner

Gerhilde – Caroline Wenborne

Ortlinde – Dara Hobbs

Waltraute – Stephanie Houtzeel

Schwetleite – Nadine Weissmann

Helmwige – Christiane Kohl

Siegrune – Mareike Morr

Grimgerde – Weibe Lehmkuhl

Rossweiße – Alexandra Petersamer

 

Frank Castorf (director)

Patric Seibert (assistant director and dramaturgical collaboration)

Aleksandar Denić (set designs)

Adriana Braga Peretski (costumes)

Rainer Kasper (lighting)

Andreas Deinert, Jens Crull (video)

 

Bayreuth Festival Orchestra

Marek Janowski (conductor)

 

Opera is such a difficult thing to get right: so many variables, so many contradictions. They are, however, part of its attraction and, when everything or most things in some sense come together, its greatness too. Not for nothing did Wagner designate the orchestra as his Greek Chorus: framer of, participant in, commentator and critic on the drama. During the first two acts of this Walküre, I found myself wishing that someone had told Marek Janowski. His reputation – largely amongst those who disapprove of treating Wagner as drama, with a fair sprinkling of pseudo-‘authenticists’ – is a mystery to those who know great Wagner conducting either of the present or the past. The best that could be said of the way he led these two acts – splendidly played, it must be said, by the Bayreuth Festival Orchestra – was that it was efficient. There were no catastrophes; we were not, thank God, on London’s Planet Pappano. But nor was there any great insight. What had come across as possible, even plausible objectivity in Das Rheingold, a very different drama, here merely sounded non-committal: a bit like those churned out Beethoven cycles certain fashion-victims excite themselves about. ‘Modern instruments and period style’ or some such nonsense: anything to avoid commitment, let alone a critical standpoint. Perhaps we should call it ‘Macron-meets-Vänskä’, or ‘music for the high street’; a few years hence no one will have heard of it, let alone listen to it.

 

I have never heard a less storm-like prelude to the first act; it proceeded smoothly, as if mowing a sufficiently, yet not excessively, watered lawn. As for the inconsequentiality of the orchestra during Wotan’s second act monologue, it sounded like recitative as understood by people who do not understand recitative. There is so much going on there: past, present, and future. It is one of the great turning-points of the entire Ring.  John Lundgren’s estimable efforts as Wotan notwithstanding, the tendency was more towards preparing a list for the weekly shopping. There is domesticating Wagner and there is that. Even the great climaxes were undersold – on the terms of the performance, let alone on other terms. I do not know what had been secreted in Janowski’s second-interval oranges, but it proved most welcome. If hardly Wagner on the level of a Barenboim, a Haitink, a Karajan, or a Furtwängler, we heard a much stronger sense of generative drama in the orchestra, more – if still not enough – of a dynamic range, and a greater willingness, occasionally at least, to let the Bayreuth strings have their head at climaxes. Woodwind solos also proved beguiling and, in a few cases, intriguingly curdling, Tristan not so very far away – as indeed the harmony tells us anyway.

 

I am not sure Frank Castorf’s production helped in that respect either. Although I found more to admire in it last year than I had in 2014 – I think! Again I shall re-read later – there was, at least in actual performance, a little too much generalised standing around and singing. I think I understand the reasoning behind it, or at least a possible reasoning behind it, and shall attempt to explain, but it seemed to me to need to be more forcefully projected. A post-Brechtian critique of Wagner’s (post-)Romanticism is apparent, but might have been much more so. And if we are going to deconstruct, even mock, ‘Du bist der Lenz’ and so on, we really need the orchestra – as well as the splendid singers – to be offering the case for the defence, or at least the material to be deconstructed. Alone, there is only so much even singers such as Christopher Ventris and Camilla Nylund can offer – although I loved the camera close-ups on Sieglinde’s knowingly exaggerated expressions as she prepares Hunding’s potions. (One need not agree that such plot devices are hokum to appreciate the accomplishment of both direction and interpretation – especially when allied to such singing.)

 

The scene-setting is good, indeed thought-provoking: both at the time and afterwards. An agrarian yet industrialising society is in many ways ideal, not least on account of little – or not so little – scenic complexities, contradictions, provocations. Hunding makes excellent sense: a barbarous killer in Victorian clothing, ultimately very much Wagner’s vision too. Sieglinde is his chattel; he plays with her, wishes to destroy her (refusing her initial greeting), and then forces himself upon her. Such is marriage. When a bookish Patric Seibert seemingly willingly – yet driven by what compulsion? – takes the caged place of farmyard fowl, becomes animalised, is rescued, and takes his place again as Azerbaijani oil is hit, all manner of possibilities present themselves. Life – and the mind – is never dull when he is on stage; perhaps it is no coincidence that we must wait until the third act for that. For Castorf’s intelligent, illuminating contradictions come into far greater relief then too – doubtless assisted by the greater orchestral canvas. The gods having adopted traditional, patriarchal guise and customs – Fricka with conjugally enforcing whip as much as Wotan, the lazy patriarch drinking shots and reading Pravda – inflict themselves and their continued oil project upon the world, but they might have done more strongly, more clearly. The lack of clarity in who Wotan here is to begin with does not seem to me an especially fruitful ambiguity, at least on this occasion. But perhaps the fault lies with me. At any rate, the shift to alternative historical and geographical paths – Baku, 1942, Hitler in pursuit of oil, such pursuit to be denied, thereby enabling the world of Siegfried... – retains its force, if more in retrospect than in the white heat, and/or Brechtian alienation, of the theatre.

 

It speaks extraordinary well, then, of Ventris and Nylund that they made such an impression – in almost ‘traditional’ terms – as they did. The Volsungs’ musical achievement was unquestionably theirs, not Janowski’s. Ventris’s ardent singing, verbal clarity, and verbal meaning were quite exceptional. I am not sure I have heard a better Siegmund.  Nylund’s Sieglinde, if lacking the final ounce or two of ecstasy in that third act solo, was nevertheless beautifully, thrillingly sung – and, insofar as permitted, acted. Following a surprisingly uncertain entrance – anyone can make a slip – Georg Zeppenfeld’s Hunding proved very much the dark, heartless foil. Again, he never forgets the importance of the words; nor will he let us do. Lundgren’s stage presence, again insofar as permitted, was godlike, the anger of his delivery palpable, indeed terrifying, especially during the third act; Castorf’s touch of undermining, childish petulance – a silly act with a bearskin, whilst Brünnhilde sings – proved a truer instance of what we surely should have seen more of earlier on. This was, by any standards, a commanding performance, sadly let down by Janowski during that crucial monologue. Tanja Ariane Baumgartner’s Fricka was probably the most chilling of the three assumptions I have seen and heard, as merciless in her instrumental reason as with her whip. And Catherine Foster’s enthusiastic, even lovable Brünnhilde was just the ticket for the character at this stage in her development. One felt with her as well as for her; we wish her well in her transition to humanity, such as it might be. The Valkyries were truly outstanding; one might have taken dictation, such were the individuality and clarity, within bounds, of their contribution. Almost all of them, I felt, might readily have been singing ‘larger’ roles; of course, Nadine Weissman is.

 

Perhaps, then, my expectations were unfeasibly high after the previous night’s Vorabend. And in a way, necessary contrast was provided here, at least on stage. Was it always quite the right sort of contrast, though? It may yet be that, reading back Siegfried and even Götterdämmerung into the staging here, more will emerge. Let us hope, though, that Janowski will be on final act form.

 

Bayreuth Festival (1) - Das Rheingold, 23 August 2017

Festspielhaus

 

Wotan – Iain Paterson

Donner – Markus Eiche
Froh – Daniel Behle
Loge – Roberto Saccà
Fricka – Tanja Ariana Baumgartner
Freia – Caroline Wenborne
Erda – Nadine Weissmann
Alberich – Albert Dohmen
Mime – Andreas Conrad
Fasolt – Günther Groissböck
Fafner – Karl-Heinz Lehner
Woglinde – Alexandra Steiner
Wellgunde – Stephanie Houtzeel
Flosshilde – Wiebke Lehmkuhl

Frank Castorf (director)

Patric Seibert (assistant director and dramaturgical collaboration)
Aleksandar Denić (set designs)
Adriana Braga Peretski (costumes)
Rainer Kasper (lighting)
Andreas Deinert, Jens Crull (video)

 

Bayreuth Festival Orchestra

Marek Janowski (conductor)

 

And so, the time came for final check-in to Frank Castorf’s Golden Motel. It has been quite a ride, full of unexpected twists and turns: not entire unlike the history of our benighted late capitalist world since Wagner-Jahr in 2013 – although thank God, nothing like so far-fetched. I did not see the 2013 Ring; Per-Erik Skramstad reviewed it for wagneropera.net that year. I did, however, see it in 2014 and 2016. As with last year, I shall not re-read my earlier reviews until after having written those for the present year. That is not because I believe in some unsullied, unmediated experience in the Festspielhaus, quite the contrary. Such is an experience entirely foreign to Wagner, whatever (very) occasional nods he might have offered to the contrary. What I see, hear, and write will undoubtedly be informed by prior memories, thoughts, and interpretations – and so it should be. The same will certainly be true of the performances themselves, and of Castorf’s – and his collaborator, Patric Seibert’s – understanding and critical vision. By the same token, however, I – like they, I presume – hope that I shall be open to new understandings and do not wish to be unduly weighed down by ‘tradition’. Tradition is present any case; how can it not be in this of all houses and festivals? There is no need for it to become, in Mahler’s celebrated phrase, Schlamperei.

 

Perhaps more to the point, this is a production concerned with, or at least unusually amenable to, ideas and criticisms of narration, of the construction, criticism, and disavowal of memory. For good and for ill, we are all, to a certain extent, postmodernists now. The rejection of totality, of grand narrative, was understandable, even laudable, for so many artists and thinkers in the wake of the Second World War. It certainly was for Castorf. Just as Romanticism inescapably changed us – no one any more, at least in the Western world, really finds unrequited love intrinsically amusing, no matter what – so has the awareness of writing and deconstructing narratives. One might say it was already there anyway, even in this, one of the grandest of all artistic narratives. Like the Bible, Wagner presents two myths of creation: one here, one in the Norns’ Scene of Götterdämmerung; he arguably offers scope for a good few more too. That despite his own, post-Hegelian insistence on, pursuit of, totality. One might say the same of Hegel too – or indeed Marx. Come Siegfried and Götterdämmerung, Castorf does too, with his alternative Mount Rushmore. But let us not get too far ahead, whatever that quintessential Wagnerian temptation.

 

Narration and its unreliability come to the fore from the outset, both from Wagner and Castorf. We make the distinction, but should we, in performance, in the bringing of a work and far more than work into, as it were, dynamic form? Filming and reproduction, ‘live’ or otherwise, are at the heart of many a contemporary theatrical piece, not least Castorf’s own; I recently saw his Faust-ian Volksbühne farewell in Berlin. In lesser hands, such might merely be a gimmick, but we are no more concerned with lesser hands here than we are with Wagner, who is emphatically not responsible for bland, overblown, or merely offensive successors. We see things, via the cameras and the screen relay, that we would otherwise not see. But should we? There is the question of surveillance, of nowhere to hide, of course, not least in a society such as ours. (Theresa May, are you watching, courtesy of your Snooper’s Charter?) But should we, in another sense? Are we seeing things that are not even ‘there’, whatever that might mean? Some of the time, unquestionably yes, although it is often difficult to know. Just how many narratives or standpoints on narratives can we watch at the same time? It is no good just to throw up our hands in despair, and say we just want the one. The world does not work like that. Nor does being a ‘citizen of the world’ – which returns us to… Sometimes, then, we are certain concerning discrepancies. People are there who are otherwise ‘not’. What to make of Fricka’s brief, mediatised reinvention as ‘a blonde’ as Wotan (or another fun-loving, megalomaniacal, School of Playboy world ‘leader’) might call her. Gentlemen might not be the issue here, but power is; and being a ‘gentleman’, like all ‘manners’, is in large part a matter of power, of class and other conflict, however much we may feel the need to persuade ourselves otherwise. ‘No, you pinkoes are “constructing a narrative”; I am “telling it as it is”.’ Right…

 

Texas is where it all kicks off: on Route 66. The motel is a staging post, as motels are. So is wherever the gods ‘are’, before Valhalla. (So too will Valhalla/the new Golden Motel too, of course, for the gods are not, cannot be, immortal; we are all Feuerbachians now – or Wagner is, at least. We have even – most of us – now come to terms with the impermanence of capitalism, a few years ago a claim regarded as absurd by all save for a few of us ‘extremists’ who needed to recognise the Berlin Wall had fallen. Marx is back, as Derrida always insisted. But is it a postmodernist Marx we want? Who cares what we want, for is truth not anti-consumerist? And so on…

 

But back to Texas. The Confederate flag elicits more immediate resonances now; as does its ultimate replacement by the rainbow flag. Froh is pretty, after all, as Wagner seems to have intended in his creation of cipher gods and goddesses: Donner and Freia too, not really ‘characters’… A trashier Dallas remake seems in the offing: there is doubtless a closer reference to draw; but reader, I am afraid I am not the one to do so. There is certainly something of JR to our Wotan, perhaps still more Sue Ellen (of later years) to Fricka; in this narrative (whose?) there is, anyway. Some audience members – perhaps there is those whose mobile telephones do not go off en route to Nibelheim: an updating too far? – merely laugh whenever there is something a little post-watershed content to view. If Carry On be your narrative, carry on, I suppose; but Wagner and Castorf are deeper – yes, how Teutonic! – than that. (The scornful reaction from a man seated somewhere behind me to the appearance of the rainbow flag told its own story. Keep it in the family by all means: but please, between members of the opposite sex! What, as it were, would be the alternative for Deutschland? Fricka will offer him help in the next instalment.)

 

There has been no golden age. It is one of the most pernicious, yet perhaps also one of the most necessary, or at any rate, tenacious of myths. Wagner presents it and immediately undermines it. He had, he once said, every sympathy with Alberich, cruelly provoked as he was by the hedonistic Rhinemaidens. An ugly man in a ‘beautiful’ world: politics, as we quaintly used to say, is showbusiness for ugly people. (Are you there, Donald? Is this Götterdämmerung already?) There is delight to be had in the ‘Rhine’ waters, but they are really just a paddling pool. The ‘girls’ might almost be waiting for Melania to take her leave. Except not: they may not be moral – anything pre-culture, or post-culture, is not – but nor do they behave. Perhaps that affords us a little hope, illusory or otherwise. But we watch them, much as cameramen ourselves: sous-pornographers, perhaps. Wotan cannot do it all himself, nor can Wagner – or Castorf. The ‘girls’ do not depart the scene, not entirely. Indeed, they avail themselves of as much fun as they can in their room. They may no longer have a beach ball and water, but cocktails in bed may prove an upgrade. Our Everyman waiter/host, Patric Seibert would like to be part of their narrative, or rather would like to welcome them into his, but they banish him once he has brought them (yet more) drinks. ‘Do not Disturb’: the sign is thrust in his face. They seem even less troubled than usual by what happens in the world(s) of gods, giants, and dwarves. Do they know that they will, more or less, be all right? (What they tell Siegfried later on suggests so, at least at some stage.) But is that not to forget about oil? If theirs is the ‘natural’ world, their lot is rape. Alberich would like to, certainly. The petrol pumps suggest that in some sense he did. He renounces love, of course, and wins, if not the world, then at least a caravan competitor next door. The struggle between new and old money, even a sacerdotal order and capital, continues: perhaps not quite the main thing, as in Wagner or at least in many of our readings, but an important thing. Narratives are never tidy, neither here nor there. Let us no more be vulgar Wagnerians than vulgar Marxists.

 

Everyman looks ahead. We see him (on camera) reading a Sigurd comic-script. That is not Wagner’s narrative, though, is it? At more or less the same time, in Nibelheim, an earlier difficulty (deliberate or imposed?) more or less resolves itself; or is it that we understand better now than once we might have done? Alberich retreats into his van, and may partly be seen through the window all along. But a snake and toad appear on screen; they seem to be a reality in our Everyman’s world – presuming what we see of his reactions on screen is ‘real’, whatever that might mean. Do we identify with him? Should we? Is that all too easy, and if so, why might someone wish us to do so? And what did it mean earlier, for Alberich and Mime to be led into Nibelheim as hostages (paper bags and all, very much in ‘war on terror’ manner) by Wotan and Loge? We have not really left the motel at all; do those events have ‘meaning’, or are they a cynical divertissement in a world of ‘entertainment’? What, likewise, did it mean, shortly afterwards, for Everyman to have be presented with the ring and Tarnhelm? Why does Loge have the latter a little later, and what is his intention with it? Tenses conflict, depending where one is, or where one thinks one is. Do objects from the hoard have actual operative force, or is that just what some people wish us to think? Why always the either-or? The ring’s agency is, of course, a matter of obscurity throughout Wagner’s drama; whatever powers it may hold are rarely those its owners thinks it does. Wellgunde’s ‘measureless might’: well, one may not be able to measure it, but that is not quite what we usually understand by the phrase.

 

The final scene does not resolve, not really; nor should it. Wagner’s Entry of the Gods certainly does nothing of the kind, words and harmonies alike deconstructing not just this particular triumph, but the very notion and possibility thereof. Inclusivity seems to us and our ilk a definite improvement: in the pool and in the bar, Rhineboys (-boyz?) join our fun-loving ‘girls’. (Remember those tweets? There is one for every occasion, in any case; we hardly need remember them.) Whatever it is that Froh – or whoever is running ‘the show’ – accomplishes is clearly mind-altering, whether one had a mind before or no. Eye close-ups from the bar leave us in no doubt that something stronger than alcohol is being served, is in the air. They all claim to see a rainbow, after all – even walk upon it, to reach somewhere they probably were already. Freia’s ransom sort of happened, but everyone – even she – seemed to have lost interest: too many other narratives to write. The giants – undoubted sexual objects themselves, for a change – have left the scene; their deal has been concluded; and if Fasolt has paid with his life, it is all part of the game, the ‘show’. Our showstopping, fur-coated, deep-of-tone Nadine Weissmann as Erda has left the scene too: her ‘deal’ with Wotan brutally accomplished – yet only partly seen, however much we voyeurs may have strained to see more. (The man behind laughed once more.) There will be other acts to come.

 

Things have changed, though. Questioning history, questioning stories, does not mean they have not taken place. One thing I should be reasonably sure of in my own narrative is that the performances have mostly become more accomplished, more sharply focused over the years I have seen the production. I shall offer no comparisons as such here, but perhaps they are implicit; they will doubtless fall some way short, too, of even a less naïve conception of ‘objectivity’. After all, I am not the same watcher and listener, spectator and interpreter, that I was. Marek Janowski certainly seemed more at home in Bayreuth than last year. What sometimes had come across as uncertain – that acoustic? – and at times unduly peremptory now seemed much more grounded. It was still a relatively, though not excessively, swift traversal of the score; or so it seemed. (I never trust the narrative of the clock; or, to put it another way, I have no interest in it.) The proportions sounded ‘right’, though, and there was dynamism to the form: sometimes in tandem with the stage action, more often questioning and being questioned, constructing a properly critical relationship. (It is almost impossible not to ask, given earlier remarks Janowski is on record as having made concerning contemporary opera stagings, what on earth he is doing here conducting a Ring with Castorf. But that is not necessarily the point.) The orchestra was responsive, capable of depth, within a largely lighter, earlier Romantic framework. Those great natural world frescoes might have registered more immediately, or catastrophically, but then, they do not necessarily do so on stage either. Barring the occasional corner, Janowski offered developmental fluidity and continuity, which is more than one often hears.

 

The Rheingold Wotan is a tricky one: we lose something – probably – should he seem no different from the character we see and hear in Die Walküre, let alone from the Wanderer. There will be no such problem here, I suspect, for Iain Paterson’s thoughtfully sleazy portrayal staked out a claim for the chief of the gods in the all too familiar here and now. Paterson’s way with the text – for the nth time, that does not simply mean the words – was shared by his estimable consort, newcomer Tanja Ariana Baumgartner. Her facial expressions on screen, suffering as she does, yet possessed of strength and a far from negligible Trump card (sorry!), were almost worth the price of admission alone. Daniel Behle was another new addition to the cast, and much the same might be said of the beauty of tone and intelligence of delivery he offered. Albert Dohmen was faced with an unusually tricky task, given the uncertain status of Alberich vis-à-vis Wotan; he navigated his particular demands impressively, even if his tone were not so black as ‘tradition’ might prescribe. Roberto Saccà’s wheeling and dealing as Loge had him very much the incarnation of instrumental reason – or perhaps a bargain, Route 66 approximation thereto. If I have seen and heard a more rounded portrayal of Fasolt in the theatre than Günther Groissböck’s, then I cannot recall it. Torn between the darker, perhaps simpler impulses of his brother, Karl-Heinz Lehner’s Fafner, and something not so very far, perhaps, from the genuine goodness Wagner divines in him, he brought all aspects of the text to memorable and – unusually, for this frigid, showy world – moving life. The splendidly un-pigeonholed Rhinemaidens and all other members of the cast brought intelligence, individuality, and – just as important – common company purpose to a truly collaborative piece of theatre.

 

Postmodernist modernists, then, as historians, interpreters, musicians, dramatists, participants? Yes, of course. We always were, were we not? Or were we? Is the Ring more cyclical, more Schopenhauerian, than we sometime allow? Yes, no, and maybe – or maybe not; for the struggle between Hegel(ianism) and Schopenhauer remains as strong, as real (wirklich?), at any rate as dramatically all-consuming as ever. But then, having constructed the narrative of my first book in just such terms, perhaps I would say that…