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his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, tuned in the pitch, which was customary during the composer's lifetime (this performance is tuned in a' = 415 Hz).

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ephta was Handel's last work of great dimensions. It was written in 1751 in London. It was performed for the first time at Covent Garden at february, 26. in 1752. Händel's last dramatical work was in the same time the most poetic of his oratories. The tension is not created by action but by the inner aspect of Jephta's unsolvible solitude. Expelled from Gilead by his half-brothers, he grows up in exile and becomes a godfearing army commander, while Gilead is suppressed by the Ammonites. After 18 years of slavery, the eldest of Gilead ask Jephta to free them from their tyrants. As army commander, Jephta swears his god Jehova to sacrifice to him the first creature he will meet after victory. He can't see that it's his own daughter Iphis to take this burdon upon her shoulders. The desperation of Jephta, mother Storge and lover Hamor is met by the courage of Iphis, who comes to show herself as a true heroine. The tragical conflict of the sacrifice of his own daughter is turned to a good end, inspite of the outlines of the old testament. The music is of an overwhelming forcefulness and beauty. Jephta's importance is based in the first place on the imposing choir scenes. The choir has double function: at one hand he takes part in action actively, on the other hand he stays in the backround and comments on the story.
The story:
Jephtha is the illegitimate son of the Israelite leader, Gilead. On Gilead's death (over eighteen years before the action begins) Jephtha was scorned and thrown out of Israel by his half-brothers. He has been living in Tob with his wife, Storgè, and their daughter, Iphis, who was born in exile. Soon after Jephtha's exile the Ammonites attacked Israel and began a long and bitter war.
Act One:
The Israelites have been at war with the Ammonites for the past eighteen years. All their military leaders have been killed, and the people have begun to turn away from Jehovah and worship false gods. In desperation they ask the exiled Jephtha to return and lead their forces in a final offensive against the Ammonite occupation. Jephtha agrees to lead the army on condition that he is allowed to lead the country if he wins the battle. The Israelites, led by Jephtha's half‑brother, Zebul, agree to his demand. He says goodbye to his wife and daughter. Iphis then says goodbye to the Israelite, Hamor, to whom she is engaged and who will fight alongside her father in the forthcoming battle. Jephtha is worried about the outcome of the battle and privately makes a deal with God: if he returns victorious, he will sacrifice the first living thing that he sees on his return. Meanwhile his wife is afraid that some misfortune will happen, and is comforted after a nightmare by her daughter and servants. Jephtha, who has failed to secure a peace by treaty, prepares his Israelite forces for the battle.
Act Two:
Hamor informs Iphis of her father's victory, and describes the miracle of the battle, in which an army of angels signalled the enemy's defeat. She asks her servants to prepare to welcome her father back. Jephtha returns triumphant and commends the bravery of his officers, Zebul and Hamor, but says that God deserves the real credit for the victory. Iphis then appears unexpectedly to greet her father with her servants. Jephtha is horrified to realize that it his daughter who is the subject of his rash promise to God. He is forced to tell everyone of his vow, and all try to persuade him to change his mind. He refuses. Iphis herself convinces him that she will go ahead with the with the sacrifice for the sake of her country and family. The community wrestles with the nature of the goodness of a God who asks for the murder of a child.
Act Three:
Jephtha, his wife and the community prepare for Iphis's sacrifice. She is very frightened and says goodbye to everyone. The whole community appeals to God for guidance. Just as Iphis is being dragged off to her death an angel appears and forbids the sacrifice to proceed: Iphis must dedicate herself to a life of chastity and the service of God. Jephtha and the community thank God for sparing Iphis's life. Storgè and her servants prepare for Iphis to leave. lphis and Hamor say a final goodbye to each other. Everyone tries their best to rejoice at the happy and strange end to their troubles, and the peace which Jephtha's military leadership has secured.

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magine you are living in 19th century Italy, you're 22 years old and studying music at the Conservatory in Lucca. In just a few weeks you will submit your first big musical composition to the Conservatory's Board of Directors: your final year project for your degree, the highlight of your young life... As I see it, Giacomo Puccini's "Messa di Gloria" represents a high point in his creative work - because can you really say this is "only" one of his early works? True, you sense the brilliance, the rapture and, indeed, a little of the lack of respect typical of youth - but in actual fact, this composition is simply too beautiful for a mass back in those days. It reflects the young artist's total passion and dedication. Unlike many people who see the "Gloria" as the climax of this composition, I personally feel that the real climax is the "Agnus Dei". And the fact that it reappears later - and almost unchanged - in the opera "Manon Lescaut" is surely no coincidence.

Josef-Stefan Kindler

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lthough music scholars have been aware of the "Messa di Gloria" by Giacomo Puccini (1858-1924) for a considerable time, the piece only began to appear in concert programmes relatively recently. The score was in fact not published until 1951. Since then the work has been known generally as the "Messa di Gloria". It was first performed on July 12th,1880 at the Festival of San Paolino, the patron saint of bells, who is particularly revered in this part of Tuscany. This public performance brought the young composer general recognition. Puccini incorporated two other pieces of church music into the score of the Messa - a motet and a Credo that he had composed for the same festival in 1878. The entire composition had originally been conceived as a large choral work, but the final version is for two solo voices, a four-part choir and a large orchestra.
The Messa is thus the first comprehensive work by Puccini to follow the solid musical traditions of his family and deliberately use the "modern" methods of expression in vogue at the time. Puccini used his expertise in festive choral music and in adhering to the strictest conventions of counterpoint, and combined it with his own personal concept of a style for church and an innate feeling for melody that was present in him from the start. There is also a certain style to the sound that foreshadows the extraordinary mastery of orchestration apparent in his late works. Puccini was particularly fond of this early composition, proof that he attached particular importance to it. Echoes of the "Messa" reappear later in Puccini's operas, particularly in "Edgar" and "Manon Lescaut". In fact, the "Madrigale" in Act 2 of Manon contains almost the entire "Agnus Dei", with only very few structural changes. Bearing all this in mind, it is no wonder that Puccini's Messa is so highly appreciated today.

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n Good Friday, April the 10th, 1868, the world premiere of the Requiem in a six movements version was given in Bremen, Germany. Brahms himself conducted the Choral Society of Bremen, having carefully been prepared by Karl Martin Reinthaler to perfom the new release. Friends of Brahms from all over Germany were attending this occasion. Clara Schumann noted in her diary: '... This requiem deeply moved me like no other sacred music... As I saw Johannes standing there with the baton in his hand, I always had to think of my dear Robert's prophecy - let him just take the magic wand, and let him operate with an orchestra and a choir - that is fulfilling today. The baton really transformed into a magic wand and vanquished Everybody, even his most determined enemies. This was such blissfulness for me, I haven't felt so delighted in years. After the performance was a supper at the Rathskeller, where everybody jubliated - it was a celebration of music.'
After the performance in Bremen, Brahms returned to Hamburg, where he finished the work by the addition of the movement. 'You now have sadness' that was finished in the autograph of the particell with 'Hamburg May 68'. In 1869 eventually, the complete opus was performed at the 18th of February in Leipzig under the direction of Karl Reinecke. Eduard Bernsdorf, the critic of the journal 'Signals of the musical world', who ten years earlier had called the piano concerto in d-minor a piece of 'bleakly waste and drought', nowhad no choice but to acknowledge in his critique on February the 22th, 1869: '... you so have to number the questionable work of Brahms among the most important doings having been accomplished by our younger and youngest generation of composers, as well as you have to designate it the most important of the Brahmsian creations. Above all, an aspiration for the Grand and Noble does announce itself here and, coherring, the complete negation of the Ordinary and Banal...'
Johannes Brahms himself produced a four-handed version of his German Requiem for piano that was publicized first in London in 1871. The publication of simplified musical versions for piano duo was common in the 19th century, being in some respects the precursor of acoustical recording because it allowed musical amateurs to experience great works outside the concert hall by their own performance on the piano. Brahms worked on this version himself, i.a. out of the conviction that if it really had to happen, he would be the best candidate for this duty.
All in all, he considered this work as unworthy, but necessary, thus he refused noting his name as arranger on the front page, and as it happened anyhow, he ordered the exemples already printed to be recollected and added with new front pages not naming him as arranger any longer. In a letter Brahms stated ironically: 'I dedicated myself to the noble occupation of rendering my immortal creation enjoyable also for the four-handed soul. Now it can't decline.'.
Even if it obviously didn't answered the Maestro's basic idea, the piano version gives considerably more room for dynamics and therefore serves the tension of the work. Prior condition is a choir and a conductor that see an opportunity and even are challengend by the minimalism of the instrumentation in filling these deep moments with all the tension human voice is capable of. The vocal performance is enriched by the convertion of the piano version by Brahms himself, because he in person decided on the atmospheric form of his presentation. It is quite exciting to hear the chamber choir merge into word and work and having the courage of dedicating itself to the Requiem's spirit.

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n Good Friday, April the 10th, 1868, the world premiere of the Requiem in a six movements version was given in Bremen, Germany. Brahms himself conducted the Choral Society of Bremen, having carefully been prepared by Karl Martin Reinthaler to perfom the new release. Friends of Brahms from all over Germany were attending this occasion. Clara Schumann noted in her diary: '... This requiem deeply moved me like no other sacred music... As I saw Johannes standing there with the baton in his hand, I always had to think of my dear Robert's prophecy - let him just take the magic wand, and let him operate with an orchestra and a choir - that is fulfilling today. The baton really transformed into a magic wand and vanquished Everybody, even his most determined enemies. This was such blissfulness for me, I haven't felt so delighted in years. After the performance was a supper at the Rathskeller, where everybody jubliated - it was a celebration of music.'
After the performance in Bremen, Brahms returned to Hamburg, where he finished the work by the addition of the movement. 'You now have sadness' that was finished in the autograph of the particell with 'Hamburg May 68'. In 1869 eventually, the complete opus was performed at the 18th of February in Leipzig under the direction of Karl Reinecke. Eduard Bernsdorf, the critic of the journal 'Signals of the musical world', who ten years earlier had called the piano concerto in d-minor a piece of 'bleakly waste and drought', nowhad no choice but to acknowledge in his critique on February the 22th, 1869: '... you so have to number the questionable work of Brahms among the most important doings having been accomplished by our younger and youngest generation of composers, as well as you have to designate it the most important of the Brahmsian creations. Above all, an aspiration for the Grand and Noble does announce itself here and, coherring, the complete negation of the Ordinary and Banal...'
Johannes Brahms himself produced a four-handed version of his German Requiem for piano that was publicized first in London in 1871. The publication of simplified musical versions for piano duo was common in the 19th century, being in some respects the precursor of acoustical recording because it allowed musical amateurs to experience great works outside the concert hall by their own performance on the piano. Brahms worked on this version himself, i.a. out of the conviction that if it really had to happen, he would be the best candidate for this duty.
All in all, he considered this work as unworthy, but necessary, thus he refused noting his name as arranger on the front page, and as it happened anyhow, he ordered the exemples already printed to be recollected and added with new front pages not naming him as arranger any longer. In a letter Brahms stated ironically: 'I dedicated myself to the noble occupation of rendering my immortal creation enjoyable also for the four-handed soul. Now it can't decline.'.
Even if it obviously didn't answered the Maestro's basic idea, the piano version gives considerably more room for dynamics and therefore serves the tension of the work. Prior condition is a choir and a conductor that see an opportunity and even are challengend by the minimalism of the instrumentation in filling these deep moments with all the tension human voice is capable of. The vocal performance is enriched by the convertion of the piano version by Brahms himself, because he in person decided on the atmospheric form of his presentation. It is quite exciting to hear the chamber choir merge into word and work and having the courage of dedicating itself to the Requiem's spirit.

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t must have been at the turn of the new century when I had a conversation with Jürgen Budday in the cloister of the Maulbronn monastery and talked of how superb the church was as a performing space and how its atmosphere might be put to use. By expanding the dimensions of the performance and incorporating the audience into the tension, the euphoria of the concert, without a single instrument – with the pure power of those human gifts that we receive from our Creator at the moment of birth. But you know, of the many demands that a project like this makes of those involved, I want to single out just one – the human factor, plain and simple.
When a group of people work together, it takes time to develop a certain intimacy, to acquire experience of working as a team – simply to establish respect and friendship. For, after more than ten productions, we have come to know “our Chamber Choir” very well, to realize what high demands the choir director and the singers make of themselves. All of them have worked hard for this live recording, on the concept as well as the music, just to capture the moment, to give you pleasure – and this over and above the daily demands of their private and professional lives. I would like to take this opportunity to thank everyone who participated and leave it to the director to explain the content and concept of the programme in the section that follows.

Josef-Stefan Kindler, Publisher

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n this collection entitled “Der Mensch lebt und bestehet” (Man lives and exists), the Maulbronn Chamber Choir presents compositions that are interconnected in themselves and in content, in that they regard birth as more than just a joyful event. It is an act of creation, in which the divine and the human find each other and which implies earthly finiteness, but at the same time transcends this and leads back to its divine beginnings. This is how the prophetic words of the Old Testament are taken up, words that are substantiated in the annunciation to Mary of the incarnation of Christ (“Angelus Domini – Ave Maria”) and that lead into the events of Christmas (“Gloria” and “O magnum mysterium”). Yet at the same time, their central theme is the union of man with divine reality by means of reformation and contemplation (the “unio mystica”). Each life has a goal that transcends earthly finiteness, leading to what Reger calls that “hellen, schönen, lichten Tag, an dem er/sie selig werden mag" (that bright, beautiful, clear day when he or she blessed be).
In the “Ave Maria” by Franz Biebl (1906-2001), we find the current text of the Ave Maria surrounded by recitations in unison, in which the Angel of the Lord announces the coming birth of Jesus to Mary (cf. the Magnificat), culminating in the words of the Gospel according to St. John: “And the Word became flesh and dwelt among us.” The motet is divided into two 3 and 4-part choirs. The sound has a romantic sonority with some surprising harmonic twists.
“A Hymn to the Virgin” by Benjamin Britten (1913-1976), a composition for two choirs, is presented in a very similar vein. The text dates from about 1300 and praises Mary as a lovely, radiant, adorable maiden carrying the Son of God in her womb. Britten has set it to music that is basically archaic in mood and melody. The first choir sings the text in English and the second interpolates and comments on it in Latin.
One might well ask oneself with some astonishment what a composer could find so appealing about setting a family tree to music. In his motet “Which was the son of”, the minimalist composer Arvo Pärt (born 1935) succeeds most impressively in transposing the 77 (!!) names that comprise the family tree in Luke 3, 23-38. After a short introduction, he enumerates the names: very softly at first and in unison. Gradually, the movement grows in intensity, both in the number of voices and in its dynamics. Tonally, the composition reaches its climax in the middle section, when Luke enumerates the great progenitors, Jacob, Isaac and Abraham. An opulent five-voice male choir is followed by a homophonic choral movement with eight mixed voices, symbolising the significance and greatness of these men. This is imitated in the subsequent movement, which is lighter and shifts the emphasis of the composition from the harmonic to the motoric, before the final phrase traces the entire family tree back to God in another glorious burst of sound. Throughout the entire composition, Pärt only uses harmonies that range between E minor and G major, with just the final “Amen” switching to a light E major.
The motet “O magnum mysterium” is the work of Morten Lauridsen (born 1943), an American composer of Danish origin. It speaks of the wonder of the birth of Jesus. Here, too, the “unio mystica“ is the theme of this composition, the union with the Divine through redemption and ecstatic contemplation.
Jan Sandström (born 1954) dedicates his “Gloria” to “la Casa de la Madre y el Niño” in Bogotá. The idea behind the composition came to Sandström in a dream, which he describes as follows: “In a church on a mountain high above Bogotá, a children’s choir sings the Gloria over and over again, during which first one child, then another and another steps forward to interject “Gloria in excelsis.” Sandström has incorporated this pattern of fast switches from choir to a single chorister into his composition – vibrant rhythm, detailed and delightful harmony combined with a sound that envelopes the listener from all sides, making listening a real experience.
“Ich bin das Brot des Lebens” (“I am the bread of life”), composed in 2001 by Wolfram Buchenberg (born 1962), is an eight-part motet that lives mainly from the confrontation between male and female voices. It is composed mainly to the text of Psalm 1 and verse 35 of the sixth chapter of John, and describes Christ the person as the basis and, indeed, the prerequisite for human existence. The piece begins in a very meditative vein and in part with tone clusters based on the five scales of D – E - F sharp - G sharp – A. Then the words of Christ ring out from the male choir – “I am the bread of life” – as if they come from another sphere, and in bold harmony. In the middle section, a short motif is given a rhythmic and melodic improvisation by the middle female voices, with each of the singers drifting apart in individual tempos. The composition then merges into an eight-part homophonic portrayal of the text and ends as it began.
The programme turns to the themes of transience and eternity with 3 Motets from Opus 138 by Max Reger (1873-1916). The choral compositions are homophonic and have a clarity about them that is otherwise only found in old A-cappella artistic renderings. This is seen in the way each voice is kept melodically independent as well as in the economy of chromatic notation. The movements have great tonal and expressive density and a wide range of expression. „Der Mensch lebt und bestehet nur eine kleine Zeit" (text: Matthias Claudius) is a motet written for two choirs - and it turned out to be of fateful relevance for Reger himself. At 11 p.m. on 10 May, 1916, he left the café where he had met up with the Thomaskantor, Karl Straube. The next morning, Reger was found dead at home in his bed. Open on the table were the galley proofs for the motet “Der Mensch lebt und bestehet nur eine kleine Zeit”.
Felix Mendelssohn Bartholdy (1809-1847) composed the 16-part “Hora est ” for four choirs in 1828 for the Singakademie in Berlin. The text is based on an antiphone and a Responsory from the Divine Office for the period of Advent. “It is time to rouse ourselves from sleep.” The piece opens in G minor with a male choir, followed by the lighter sound of higher voices singing the declamatory “Ecce apparebit” in D major as a contrast. The fugato that follows this is reminiscent of the final fugue in the Gloria from the Bach Mass in B minor (“Cum sancto spiritu”). What makes this composition particularly charming is the division between women’s choir, men’s choir and mixed choral groupings, all culminating in the exuberant and overwhelming sound of a 16-voice choir.
This programme is exceptional in that it includes choral works written for more than one choir. The effect of these compositions is heightened appreciably by positioning the various performers in different areas of the church, and they were, in fact, originally composed with this in mind. In the Biebl and Britten motets, we therefore experience a separate smaller choir singing far up in the gallery of the monastery church. Even the soloists in Sandström’s “Gloria” enhance the effect of the performing space by being positioned opposite the choir. The Reger motets also develop a unique sound of their own, due to mixed groupings of voices being placed extremely far apart throughout the entire area. In the Maulbronn Monastery church, the conditions are ideal for these innovate concepts of sound.

Jürgen Budday

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his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).

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n July 1738 Handel began to compose the monumental and heroic story of Saul. The libretto had been put together by Charles Jennens, a very wealthy literary dilettante with many pretensions, but some talent. He played to Handel's strengths, and gave the composer many dramatic opportunities in the libretto. Handel had a difficult time finishing this oratorio, interrupting it to compose the opera Imeneo.
The story of David and Saul has always been a popular one, and on the English stage it is represented by a magnificent operatic scena by Henry Purcell. The tragedy of Saul is stark, and concerns his derangement, his moral failings, and his heroism. The drama is given a spiritual and magical element with the Witch of Endor and the ghost of Samuel as intermediaries into the next world. The dramatic chorus, again used as a chorus might be used in a classic Greek tragedy, moves the drama along, creates the moods, and influences the action. It is a chorus of Saul's people, who are heavily involved in his fate, and in the results of his actions. Handel composed for bass voice, tenor, and countertenor, and refrained from introducing into the score a virtuosic castrato as was common in his day. The somberness of the story required natural male voices whose depth adds to the gravity and weight of the outcome. The tragedy of Saul is filled with high drama, and although the chorus again proves the flexibility of the oratorio form, the characterizations and solo music are filled with passion, and vigor.
The first part opens with the first scene in the Israelitish camp, where the people join in a song of Triumph over Goliath and the Philistines. It is made up of a chorus ("How excellent Thy Name, O Lord!"), which is a stirring tribute of praise; an aria ("An Infant raised by Thy Command"), describing the meeting of David and Goliath; a trio, in which the giant is pictured as the "monster atheist," striding along to the vigorous and expressive music; and three closing choruses ("The Youth inspired by Thee"), ("How excellent Thy Name"), and a jubilant ("Hallelujah"), ending in plain but massive harmony.
The second scene is in Saul's tent. Two bars of recitative prelude an aria by Michal, Saul's daughter, who reveals her love for David ("O god-like Youth!"). Abner presents David to Saul, and a dialogue ensues between them, in which the conqueror announces his origin, and Saul pleads with him to remain, offering the hand of his daughter Merab as an inducement. David, whose part is sung by a contralto, replies in a beautiful aria, in which he attributes his success to the help of the Lord alone. In the next four numbers the friendship of Jonathan and David is cemented, which is followed by a three-verse hymn ("While yet Thy Tide of Blood runs high") of a stately character, sung by the High Priest. In a few bars of recitative Saul betroths his daughter Merab to David; but the girl replies in a vigorous aria ("My Soul rejects the Thought with Scorn"), in which she declares her intention of frustrating the scheme to unite a plebeian with the royal line. It is followed by a plaintive but vigorous aria ("See with what a scornful Air"), sung by Michal, who again gives expression to her love for David.
The next scene is entitled "Before an Israelitish City," and is prefaced with a short symphony of a jubilant character. A brief recitative introduces the maidens of the land singing and dancing in praise of the victor, leading up to one of Handel's finest choruses ("Welcome, welcome, mighty King") -- a fresh, a vigorous semi-chorus accompanied by the carillons, in which Saul's jealousy is aroused by the superiority of prowess attributed to David. It is followed by a furious aria ("With Rage I shall burst, his Praises to hear"). Jonathan laments the imprudence of the women in making comparisons, and Michal suggests to David that it is an old malady which may be assuaged by music, and in an aria ("Fell Rage and black Despair") expresses her belief that the monarch can be cured by David's persuasive lyre."
The next scene is in the King's house. David sings an aria ("O Lord whose Mercies numberless"), followed by a harp solo; but in vain. Jonathan is in despair, and Saul, in an aria ("A Serpent in my Bosom warmed"), gives vent to his fury and hurls his javelin at David. The latter escapes; and in furious recitative Saul charges his son to destroy him. The next number is an aria of Merab ("Capricious Man, in Humor lost"), lamenting Saul's temper; and Jonathan follows with a dramatic recitative and aria, in which he refuses to obey his father's behest. The High Priest appeals to Heaven ("O Lord, whose Providence") to protect David, and the first part closes with a powerful chorus ("Preserve him for the Glory of Thy Name").
The second part is laid in the place, and opens with a powerfully descriptive chorus ("Envy, eldest-born of Hell!"). In the noble song ("But sooner Jordan's Stream, I swear") Jonathan assures David he will never injure him. In a colloquy between them David is informed that Saul has bestowed the hand of the haughty Merab on Adriel, and Jonathan pleads the cause of the lovely Michal. Saul approaches, and David retires. Saul inquires of Jonathan whether he has obeyed his commands, and in a simple sweet, and flowing melody ("Sin not, O King, against the Youth") he seems to overcome the wrath of the monarch, who dissembles and welcomes David, bidding him to repel to the insults of the Philistines, and offering him his daughter Michal as a proof of his sincerity. In the second scene Michal declares her love for David, and they join in a raptorous duet ("O fairest of ten thousand fair"), which is followed by a chorus in simple harmony ("Is there a Man who all his Ways"). A long symphony follows, preparing the way for the attempt on David's Life. After an agitated duet with Michal ("At Persecution I can laugh"), David makes his escape just as Doeg, the messenger, enters with instructions to bring David to the King's chamber. He is shown the image in David's bed, which he says will only enrage the King still more. Michal sings an exultant aria ("No, let the Guilty tremble"), and even Merab, won over by David's qualities, pleads for him in a beautiful aria ("Author of Peace"). Another symphony intervenes, preluding the celebration of the feast of the new moon in the place, to which David has been invited. Jonathan again interposes with an effort to save David's life, whereupon Saul, in a fresh outburst of indignation, hurls his javelin at his son, and the chorus bursts out in horror ("Oh, fatal Consequence of Rage!").
The third part opens with the intensely dramatic scene with the Witch of Endor, the interview being preluded by the powerful recitative ("Wretch that I am!"). The second scene is laid in the Witch's abode, where the incantation is practised that brings up the apparition of Samuel. This scene closes with an elegy foreboding the coming tragedy. The third scene opens with the interview between David and the Amalekite who brings the tidings of the death of Saul and Jonathan. It is followed by that magnificent dirge, the "Dead March," whose simply yet solemn and majestic strains are familiar to every one. The trumpets and trombones with their sonorous pomp and the wailing oboes and clarinets make an instrumental pageant which is the very apotheosis of grief. The effect of the march is all the more remarkable when it is considered that, in contradistinction to all other dirges, it is written in the major key. The chorus ("Mourn, Israel, mourn thy Beauty lost"), and the three arias of lament sung by David, which follow, are all characterized by feelings of the deepest gloom. A short chorus ("Eagles were not so swift as they") follows, and then David gives voice to his lament over Jonathan in an aria of exquisite tenderness ("In sweetest Harmony they lived"), at the close of which he joins with the chorus in an obligato of sorrowful grandeur ("Oh, fatal Day, how long the Mighty Lie!"). In an exultant strain Abner bids the "men of Judah weep no more," and the animated martial chorus ("Gird on thy Sword, thou Man of Might") closes this great dramatic oratorio.

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endelssohn's Elijah, one of the most important oratorios of the nineteenth century, premiered in Birmingham in 1846 and was emphatically celebrated both by the public and the press. According to a contemporary review, Mendelssohn turned music "into a grand sacred service". Elijah is a biblical figure, and consequently the libretto is composed entirely from biblical texts. The oratorio lacks a continuous plot. Rather, important excerpts from the life of the prophet are strung together like snapshots, some of which are highly dramatic.
The prophet's ascension into heaven concludes a series of powerful, dramatic and pathetic circumstances, effectively depicted by Mendelssohn music. The oratorio ends both with a somewhat mystical reference to the Messiah as the figure who truly consummates faith and the divine work, as well as a vision of divine grandeur.
Despite the lack of a continuous plot, Mendelssohn manages to create gripping, dramatic episodes. One example is the scene in which Baal's priests are derided by Elijah and become extremely irritated; their abandonment is made evident in an ingenious way: "O Baal, hear us!" - intermission - Baal does not reply! Then in total, moving contrast is Elijah' prayer "Lord God of Abraham" or the soprano aria "Listen Israel". This alternation of dramatic and lyrical sections defines the work. The chorus plays a special, important role. It sustains the action over long segments, taking the part of the people or of Baal's priests; elsewhere, it slips into the role of the community of the faithful ("Blessed is he who fears the Lord" or "He who persists until the end") and comments on the events.
Mendelssohn, with the help of the minister Julius Schubring, essentially took the entire text from 1 Kings 17-19 and 2 Kings 1-2. Mendelssohn wrote Schubring on 2 November 1838, with regard to the character Elijah: "For Elijah I had in mind a proper prophet through and through, of the sort we could use again today: strong, zealous, as well as angry, furious and grim, in opposition to the rabble of the court and of the people, in opposition to nearly the whole world, and yet borne as if by angels' wings." Seen in this way, the prophet Elijah, and hence Mendelssohn's oratorio, is once again extremely relevant for us today.

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lijah opens in dramatic fashion, not with the customary overture but with Elijah proclaiming the curse, much as the prophet himself abruptly appeared to Ahab. Mendelssohn in fact planned to omit the overture altogether since it interfered with the developing story line, but was later persuaded by Bartholomew to add one, placing it, however, after Elijah's introduction. This performance returns to Mendelssohn's original concept and the overture has been discarded. The people plead for rain ("Help, Lord" and "Lord, bow Thine ear") while Obadiah urges them to repent. An angel sends Elijah to the widow of Zarephath ("Elijah, get thee hence.") Elijah's duet with the widow ("What have I to do with thee") provides the first great dramatic moment, when Elijah prays to the Lord three times that her son might be restored to life. The magnificent chorus "Blessed are the men who fear Him" is one of Schubring's interpolations into the story, but provides Mendelssohn with an opportunity for some wonderfully evocative writing, such as the ascending triads to the text "through darkness riseth light."
Elijah returns to face Ahab ("As God the Lord of Sabaoth") and places his challenge to the priests of Baal. The priests invoke Baal ("Baal, we cry to thee") while Elijah mocks them ("Call him louder"). This is the dramatic high point of the oratorio, with Elijah's calm contrasting with the increasingly frenetic music of the chorus. Their invocation ends with a fortissimo "Hear and answer!" which is followed by dead silence, surely one of the most dramatic and effective moments in oratorio. By contrast, Elijah then invokes the Lord with music of great nobility and simplicity ("Draw near, all ye people.") There is a brief interpolation by a quartet ("Cast thy burden upon the Lord") before the fire comes down from heaven ("O Thou, who makest thine angels spirits.") Obadiah pleads with Elijah to send rain ("O man of God, help thy people.") Three times Elijah prays to the Lord for rain ("Thou hast overthrown thine enemies") and sends a young boy to the top of a hill to look out over the sea for rain. At the third time the rain comes, and the people join in an exuberant hymn of praise ("Thanks be to God.").
Part II of Elijah begins with hymns of reassurance ("Hear ye, Israel!" and "Be not afraid"), but Elijah is soon embroiled in controversy again. He confronts Ahab, taking him to task for his idolatry ("The Lord hath exalted thee") while Jezebel stirs up the people against Elijah ("Woe to him.") Obadiah advises him to flee ("Man of God") and Elijah, alone in the desert, is in despair ("It is enough.") Angels come and comfort him ("Lift thine eyes" and "He watching over Israel") and Elijah makes his way to Mount Horeb to await the Lord. Here Mendelssohn again uses some vividly descriptive music depicting the fury of the wind, the earthquake and the fire, contrasting that with the simplicity to which he sets the text "and in that still voice, onward came the Lord." There follows another hymn of praise ("Holy is God the Lord") and a choral recitative ("Go, return upon thy way") as Elijah is sent back to Israel refreshed in spirit ("For the mountains shall depart.") Elijah is taken up to heaven in a whirlwind ("Then did Elijah") followed by Schubring's final interpolation, an invitation to come to the Lord ("O come, everyone that thirsteth") and the final choral hymn of praise ("And then shall your light break forth"), ending the oratorio with a majestic fugue.
Those familiar with Elijah may have detected another omission, the solo aria "O rest in the Lord." While it has become one of the most popular pieces in Elijah, Mendelssohn was originally inclined to cut it from the score. The melody bore a resemblance to a popular ballad and Mendelssohn did not really like it. It "is a song to which I have always had an objection," he wrote. "I shall leave it out altogether (I think) ... (I) believe it an improvement if it is left out." As it happened, Mendelssohn was persuaded by Bartholomew to leave it in, but in this performance the composer's original intention is being respected.

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magine you are living in 19th century Italy, you're 22 years old and studying music at the Conservatory in Lucca. In just a few weeks you will submit your first big musical composition to the Conservatory's Board of Directors: your final year project for your degree, the highlight of your young life... As I see it, Giacomo Puccini's "Messa di Gloria" represents a high point in his creative work - because can you really say this is "only" one of his early works? True, you sense the brilliance, the rapture and, indeed, a little of the lack of respect typical of youth - but in actual fact, this composition is simply too beautiful for a mass back in those days. It reflects the young artist's total passion and dedication. Unlike many people who see the "Gloria" as the climax of this composition, I personally feel that the real climax is the "Agnus Dei". And the fact that it reappears later - and almost unchanged - in the opera "Manon Lescaut" is surely no coincidence.

Josef-Stefan Kindler

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lthough music scholars have been aware of the "Messa di Gloria" by Giacomo Puccini (1858-1924) for a considerable time, the piece only began to appear in concert programmes relatively recently. The score was in fact not published until 1951. Since then the work has been known generally as the "Messa di Gloria". It was first performed on July 12th,1880 at the Festival of San Paolino, the patron saint of bells, who is particularly revered in this part of Tuscany. This public performance brought the young composer general recognition. Puccini incorporated two other pieces of church music into the score of the Messa - a motet and a Credo that he had composed for the same festival in 1878. The entire composition had originally been conceived as a large choral work, but the final version is for two solo voices, a four-part choir and a large orchestra.
The Messa is thus the first comprehensive work by Puccini to follow the solid musical traditions of his family and deliberately use the "modern" methods of expression in vogue at the time. Puccini used his expertise in festive choral music and in adhering to the strictest conventions of counterpoint, and combined it with his own personal concept of a style for church and an innate feeling for melody that was present in him from the start. There is also a certain style to the sound that foreshadows the extraordinary mastery of orchestration apparent in his late works. Puccini was particularly fond of this early composition, proof that he attached particular importance to it. Echoes of the "Messa" reappear later in Puccini's operas, particularly in "Edgar" and "Manon Lescaut". In fact, the "Madrigale" in Act 2 of Manon contains almost the entire "Agnus Dei", with only very few structural changes. Bearing all this in mind, it is no wonder that Puccini's Messa is so highly appreciated today.

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his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).
The two four-voice choirs are placed separately, allowing the listener to experience the complexity of the choir parts with more transparency making the unique stereophony of this work more concrete.

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n the summer months of 1748 Handel composed the two oratorios Solomon and Susanna for the ensuing season. He started on Solomon on 5th May 1748 and terminated the score on 13th June 1748 with the devotion S.(Soli) D.(Deo) G.(Gloria). The work is considered a link to Handel's later oratorios. His earlier oratorios are coloured with political affairs and allusions, as in his famous oratorio Judas Maccabaeus, inspired by the Scottish rebellion of 1745. Solomon depicts a wise and god-fearing ruler, with Solomon's court presenting the image of an ideal society. The central theme of the libretto has its origin in narratives from the Old Testament: the Book of Kings (1st Kings 1-11) and the Chronicles (2nd Chr. 1-9), among others. Despite this, one ascribes this oratorio not only aspects of the Judeo-Christian tradition, but also a pantheistic world view, in which God is to be found in all aspects of life. The different qualities of King Solomon are demonstrated and celebrated in the various acts of the oratorio. It is often suggested that Handel wished to extol the golden age of England and its ruler, George II who had granted him English nationality. Handel praised the glory of England and its monarchs with this oratorio by equating them with Israel and King Solomon. He used a, for that time, very large orchestra and was able to use the unparalleled expressive possibilities in his depiction of "pomp and circumstance". The oratorio is not distinguished with a dramatic plot, but rather contains juxtaposed pictures and scenes. The ensuing static impression that emerges is balanced by the richness of colour in the individual tableaus. The different scenes and events allow Handel to use his whole palette of compositoric expression. Differentiated instrumentation, large choral pieces, soloistic elements and sensitive musical character studies demonstrate Handels great artistic ability. With two choirs and seven eight-voice choir parts he exhausts all at that time existing composition possibilities. By casting Solomon with a countertenor he uses opera's tradition of elevating heroes abounding with nearly supernatural strength and wisdom into the superhuman by using feminine voices.
In the first act, Solomon appears as a God-fearing King, celebrating the finishing of the temple in Jerusalem with his people, following which we see the love to his wife, his generosity, his gentleness and fidelity. Powerful, jubilant choirs bear witness to the court's splendour and glory. The passage in the text "till distant nations catch the song" from the choirs' With pious heart is composed very vividly by Handel. The numerous fugal entries mirror the different nations that spread God's message. The act ends with the royal couple's retreat into the bedchamber accompanied by a soft background choir. Nightingales (flutes) and warm breezes (deep rustling of the violins and violas) enhance the twilight atmosphere.
In the second act, the famous story of Solomon's wise judgment is told. A servant brings the petition of two dissenting women who are seeking the King's judgment. It is revealed that both women have given birth to a son. It is asserted that one of the sons died in the night and the mother swapped her dead son with the other woman's child. Both now claim to be the true mother and denote the other a liar. In this difficult situation, Solomon uses a clever ruse. He proclaims the child should be cut in two and each woman should be given one half. While one of the women consents, the other woman desperately asks him to spare her innocent child. She would rather let the other woman have him than to see him die. Thus Solomon recognizes in her sorrow and despair the true love of a mother and returns the child to her. The musical high points in this act are primarily the portrayals of the main figures, with distinctive motifs being assigned to each individual. Hard, syncopated rhythms characterize the envy, the inner turbulence and the wickedness of the childless woman, whereas the other woman, seeing her child in great danger, is accompanied by dotted figures in the bass line, which form the basic atmosphere of gnawing fear. Dissonant suspensions and modulations increase this fearful tension, until the difficult decision "take him all" leads to a resolution in major with a simultaneous, descending, mournful bass line. The characters join Solomon to form a musically masterful trio. Handel is able to elaborate and illuminate their characteristics in an unparalleled way.
With the arrival of the Queen of Sheba, the final act of the oratorio demonstrates Solomon's "foreign policy" ability. Choir pieces expressing the most diverse human emotions are performed for her entertainment, allowing Handel to demonstrate his full range of composing skills. Possibly Handel deliberately wished to incorporate the four tempers in these chorals for the Queen of Sheba: sanguine Music, spread thy voice around, choleric Shake the dome, melancholic Draw the tear from hopeless love and phlegmatic Thus rolling surges rise... and all is calm again. In the choral Shake the dome, the two choirs confront each other like two armies in battle and are further roused by the extreme dotted rhythms of the strings. The audience experiences the choirs from the standpoint of the Queen of Sheba and is thus drawn into the happenings in a way analogous to the Greek dramas. The Queen of Sheba shows herself to be impressed with the choirs' tonal versatility and Solomon's court. The following choral, Praise the Lord with harp and tongue, exalting not only God but also and above all Solomon, is one of Handel's most magnificent works for two choirs and is thus sometimes used as the final chorale. Here, however, there follows the farewells of the two rulers and the oratorio finishes with the moral essence, "The name of the wicked shall quickly be past; but the fame of the just shall eternally last".

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his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).

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his oratorio in three acts, based on a libretto written by Thomas Morell, was composed in 1746. The oratorio was devised as a compliment to the victorious Prince William Augustus, Duke of Cumberland upon his return from the Battle of Culloden (16 April 1746). The first performance took place on 1 April 1747 at Covent Garden, and Judas Maccabaeus became one of Handel's most popular oratorios. Morell's libretto is based on the deuterocanonical or apocryphal book 1 Maccabees (2-8), with motives added from the Antiquitates Judaicae by Flavius Josephus. The events depicted in the oratorio are from the period 170-160 BC when Judea was ruled by the Seleucid Empire which undertook to destroy the Jewish religion. Being ordered to worship Zeus, many Jews obeyed under the threat of persecution; however, some did not. One who defied was the elderly priest Mattathias who killed a fellow Jew who was about to offer a pagan sacrifice. After tearing down a pagan altar, Mattathias retreated to the hills and gathered others who were willing to fight for their faith. Handel's music depicts the changing moods of the Jewish people as their fortunes vary from dejection to jubilation.
ACT 1: The people mourn the death of their leader Mattathias, but his son Simon tries to restore their faith and calls them to arms (Arm, arm, ye brave). Simon's brother, Judas Maccabaeus, assumes the role of leader and inspires the people with thoughts of liberty and victory through the power of Jehovah.
ACT 2: The people have been victorious, but Judas is concerned that vanity will cause the people to claim victory for themselves. When news arrives that the Seleucid commander Gorgias is preparing to enact revenge, the people's joyous mood gives way to wailing and dejection (Ah! wretched Israel!). Again Judas rallies the people (Sound an alarm) and insists that the pagan altars must be destroyed and that false religions must be resisted.
ACT 3: Victory has finally been achieved for the Jewish people (See, the Conqu’ring Hero Comes!). News arrives that Rome is willing to form an alliance with Judas against the Seleucid empire. The people rejoice that peace has at last come to their country (O lovely peace).

From Wikipedia, the free encyclopedia

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his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).

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he oratorio, Belshazzar, devotes itself to the story of the Babylonian king, Belshazzar, as presented in the biblical story from the book of Daniel. Belshazzar commits sacrilege against the God of the Israelites, upon which a ghostly hand inscribes the mysterious text, the Menetekel, upon the wall of the court, predicting the downfall of the kingdom and the death of Belshazzar at the hands of the Persians. The prophecy is fulfilled that very same night.
There are three versions of Belshazzar, dated 1745, 1751 and 1758. Handel composed the first between 23rd August and 23rd October, 1744. The exact dates are known from the correspondence Handel had with his librettist, Charles Jennens. Jennens had already penned the libretti to Saul and the Messiah. He was an enlightened theologian who didn't shy away from embellishing the biblical story to enhance the libretto's dramatic development. The debut performance took place on 27th March 1745 in the King's Theatre, Haymarket in London. But the work attracted few listeners, with even fewer being enthusiastic. A possible reason for this failure was the political message, from Handel unintended but nevertheless inferable, contained in the libretto. It could be seen as a manifesto against the ruling king of the time, George II, who, as a member of the House of Hanover, was not seen as the rightful monarch by many of the British. So it was that the conquering of the throne by Cyrus was seen as an allegory of a similar conquest in England by a member of the House of Stewart. Belshazzar was discontinued after only three performances and only years later, in 1751, after revisions from Handel, was it resumed. In addition to minor improvements, the changes included new arias, whereby others were cut and the role of Cyrus was song by a countertenor instead of a mezzo-soprano. It was far more successful than the original, and it is this second version (slightly shortened) that was used for this recording. It starts with the second scene of the première.
Charles Jennens created an unbelievably dramatic libretto. He embroidered the biblical story of the Babylonian king, Balshazzar, with historical sources he found in Heredotus and Xenophon. In the oratorio, for example, the key figure of Nitocris is taken from Herodotus's histories apodexis. The oratorio has, even for Handel, extraordinary colour and vitality. The responsibility for the high drama of the piece rests mostly with the choir, which musically represents the three peoples. Babylon, the capital of Assyria, in the year 538 BC, is the scene of the action. The Euphrates flows through the city. It was diverted during the building of the city walls and a lake on the west side of the city was formed. The armies of Media and Persia, under the leadership of King Cyrus, are encamped before the walls.
The first act starts before the gates of Babylon. From the walls, the Babylonians mock Cyrus and his fatuous plans to take the city. Gobrias, a Babylonian who has defected to Cyrus after his son was murdered by Balshazzar, confirms the sturdiness of the city's fortifications. Cyrus consoles him and relates his dream where he has seen the Euphrates dried up. He then devises a plan whereby the river would be diverted to the lake outside the walls, allowing them to penetrate the city using the waterless riverbed. Gobrias supports the idea to venture the plan on the day of the feast to Sesach, when the Babylonians pay homage to their god of wine, Sesach, and it is their religious duty to become intoxicated. Cyrus rouses his army and prays to God for support. The ensuing chorale takes up this plea to God from the Persians. In Babylon, the prophet Daniel predicts, for the imprisoned people of the Jews, the impending downfall of the city and proclaims Cyrus their God-sent liberator. The Jewish people sing a joyful chorale about their imminent deliverance. The chorale's first solemn, homophonic section expresses their hope of rescue.
In the fourth scene, Belshazzar opens the festival in honour of Sesach. The people revel and imbibe excessively. Nitocris pleads with her son to put a stop to the celebrations, but he orders the sacred chalice of the Jews to be brought from the temple to be used as a wine goblet. Nitocris and the Jews warn him of the consequences of this sacrilege. The Jewish people react with the announcement that Belshazzar will shortly feel the wrath of God for his actions. In this three-sectioned chorale, the emotions develop by slow degrees: at first, sadness and hurt, then, in the second and third sections respectively, the suppressed and finally the released anger can be perceived. Especially moving is the demand for remorse that the Jewish people express. It goes singly through all the voices, builds up and finally flows into a homophonic sounding realisation that the waiting apparently will be in vain. The chromatically descending line "and every step he takes on his devoted head precipitates the thunder down" symbolises this hope gradually being transformed into anger.
The second act starts with the Persians excitedly observing the diversion of the waters. "See from his post Euphrates flies…" with the soprano theme (coloratura) reflecting the flowing of the waters and the joyful excitement radiating out amongst the Persians as they watch the spectacle. This further prompts them to partake in a bizarre role-play, in which they contrive a dialogue between the incensed Babylonians (female choir) and the emboldened Persians (male choir). Then Cyrus gives the order to cross the riverbed and capture the city. The Persians intone a belligerent chorale.
The feasting of the Babylonians is at its highpoint. Belshazzar is arrogantly blaspheming Jehova and, just as he is about to take the chalice to his mouth, there occurs what the Jews had warned him would happen. A ghostly hand inscribes on the wall the incomprehensible words "mene, mene, tekel, upharsin". Here, Handel realizes a musical treatment that is possibly is not close to any other operatic convention. The violins ascend unaccompanied in a chromatic line adagio e staccato, ma piano. Belshazzar is struck dumb with horror, solely able to utter an appalled sigh. The people of Babylon cry for help while Belshazzar still points fearfully at the mysterious script. Nobody can decipher the writings, and, at the suggestion of Nitocris, the prophet Daniel is summoned. He translates, from Handel composed as a suspenseful recitative accompagnato, the following: mene, it is the will of the God you dishonoured that the days of your reign be numbered; tekel, you have been weighed in the balances and found wanting; upharsin, your kingdom will be divided and be given to the Medes and Persians. Nitocris beseeches Belshazzar to plead with Jehova for forgiveness, but he does not allow himself to be swayed, even now. Cyrus and Gobrias infiltrate the city and lay the foundation for the dethroning of Belshazzar.
The third act opens with Nitocris in her chambers receiving news of the conquest of the city. The Jews are joyfully celebrating and thank Jehova for his mercy. Convinced of his strength, the brazen Belshazzar confronts the invaders. He falls in battle, the orchestra executing a military march. Nitocris submits to the new ruler, Cyrus, who promises the Babylonians freedom also. He grants this to Nitocris as well, and even entreats her to accept him as son in Balshazzars stead. Daniel predicts for Cyrus that he will become the deliverer of the people of Israel and will rebuild the city and temple of Jerusalem. This, Cyrus commends to do.

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he tradition of horary prayers (particularly Complet) is still cultivated for certain occasions today at the Evangelical Seminary, supporter of the cloister concerts and the Maulbronn Chamber Choir. It therefore stands to reason that the liturgical form of the horary prayers be transfused to a musical, clerical programme. Of course, it is not possible to feature the complete horary prayer texts as choir compositions. In such, the programme’s concept is based on the adoption of integral liturgy components from every horary prayer by textually identical or paraphrased choir compositions. Each horary prayer contains an hourly text, a psalm prayer, and a canticle from the New Testament. Thus, Zacharia’s Benedictus or the Te Deum is the designated canticle in the morning prayer; the vesper includes the Magnificat (Maria’s canticle), and the canticle in Complet is Simeon’s canticle (Nunc dimittis).
The programme implies particular suspense by posing 19th century compositions vis-à-vis stylistically contrary 20th century compositions and monophonic orthodox cantos. Whereby Arvo Pärt has limited himself to few harmonies in Magnificat and is very frugal with musical sources (minimal music) while assuming a vertically definitive harmonic and sensitive tone altogether, a strict contrapuntal linearity dominates Rolf Schweizer’s composition, which is primarily disposed to the consequent perfection of every individual voice, and in such, is subordinate to the vertical, harmonic aspect. Rolf Schweizer is of particular rigour in the imitative-rhythmic area in his composition “O lux mentium”, but keeps the piece in tonal balance with the rather homophonic insertions (“O Lux”).
The composition “Hear my prayer, O Lord” by the contemporary Swedish composer Sven David Sandström is a different type completely, and is based on a piece by the English composer Henry Purcell of the baroque era. Sandström adopts Purcell’s composition literally and in the middle of the piece, transports it very sensitively to his own modern tonal prose. Sandström is concerned with a very expressive interpretation of the text “Hear my prayer, O Lord, and give ear to my cry". After an initial reserved, lamenting tone, the piece gradually mounts until it ultimately climaxes in an outmost dramatic, existentially affected outcry in which the praying man calls out his desperation (soprano to C’’). Fierce dissonances and extreme dynamic make his emotional condition clear, but after a while, the piece is gradually restored and finally ends with the most delicate pianissimo and a pure C-major triad (bass to low C). The praying man gradually calms down and surrenders to the Lord’s guidance with hope and trust.

Jürgen Budday

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lux mentium
Motette, composed by Rolf Schweizer in 1998
Premiere 1998 of the Maulbronn Chamber Choir
O Licht der Gedanken, Gott, vertreibe von mir die Nacht der Torheit und gib mir den Tag der Weisheit. Gehe auf, Sonne der Wahrheit und der Gerechtigkeit, aus der tiefsten Tiefe deines Wesens, die alles Verstehen übersteigt. Erscheine im Himmel meiner Seele, auf Erden meinem Herzen. Vertilge also die körperlichen Gedanken und die Hirngespinste meiner Gedanken. Pflanze einen Spross deiner Erkenntnis in dem Innersten meines Geistes. Giesse deinen Heiligen Geist aus über dem Wasser meiner Hässlichkeit, damit ich zu dir gewandt und in Einklang mit deinem Sohn dich sehe und alles unter dir durch dich. O du reinste Wahrheit, schaue dich in mir, erkenne dich in mir. Durch mich selbst sehe ich nichts als Eitles, Schwankendes und Hinfälliges, sehe ich nichts als falsche und körperliche Vorstellungen. Durch mich bin ich nichts als Tod und dunkler, unvollkommener Abgrund. In dir bin ich, soweit ich bin. In dir lebe ich, soweit ich lebe. In dir erkenne ich, soweit ich erkenne, denn du bist die höchste Einsicht, die höchste Wesenheit, das höchste Leben. Vater, Sohn und Heiliger Geist, dreifache Einheit, einfache Dreiheit in sich, dem unendlichen Gott, ein Gott ohne Ende von Ewigkeit zu Ewigkeit. Amen

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his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).

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mmediately after the "Messias", which was created within the 24 days between august, 22. and september, 14. 1741, Händel started to compose "Samson." At october, 29. 1741 he finished the last act, which means that those two biggest oratories, the "Messias" and "Samson," came into being within ten successive weeks only. Samson's dramaturgical fundament comes from the book "judges" of the bible. John Milton, England's most important baroque poet, has formed his epos "Samson Agonistes" by following freely the outlines of the bible. Newburgh Hamilton transformed it for Händel's oratory.
It descibes the betrayal, the remorse and the victory of Samson, the israelean army commander, whose power grew with his hair, as the legend tells us. The work starts one year after the capture and blinding of Samson, when the priests of the pagan god Dagon are celebrating their greatest triumph. In his last struggle Samson, accompained by his father Manoah and his friend Micah, has to stand the temptations of the seductress Dalila and the giant Harapha, which are both followers of god Dagon and his priests. When his strenghs returns, Samson smashes the pillars of Dragon's temple and buries the enemies and himself under the rubble.
Come, come and liter your moaning now, for our hero, Samson, died as Samson. In death and life winner, he gave ruin to our enemies, never ending glory to himself...

T

his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).

T

his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).

From Leipzig to Bethlehem

The Mass in B Minor BWV 232 is best thought of as an anthology, a collection of his "best" sacred music that Bach assembled in the last years of his life. During the 1730s and 1740s, Bach put together several such kunstbücher (literally, books of art); the most widely known are The Art of Fugue, the four volumes of the Clavier Übung, and the 17 Chorales of Different Kinds. Some of these anthologies Bach either published or intended to publish; others, like the Mass, he did not. These less "commercial" distillations he left to his heirs, physical and spiritual, to preserve and disseminate to those who were interested.
With the exception of the opening four measures of the first "Kyrie", it seems that every movement of the Mass is a reworking of an existing vocal composition, either sacred or secular. At least one such movement, the "Crucifixus", dates to the Weimar years. The "Kyrie" and "Gloria" were put together in 1733, as a presentation piece to the Elector of Saxony and King of Poland, from whom Bach sought, ultimately successfully, the professionally and socially invaluable position of Court Composer. The "Sanctus" is a careful and subtle revision of the setting of the text that he wrote for performance in Leipzig on Christmas Day, 1723. The "Symbolum Nicenum" [the "Credo" section], and the concluding movements of the Mass were added in the late 1740s, when both Bach's eyesight and his health were failing.
The "Kyrie", the "Gloria", and the "Symbolum Nicenum" are all in five voices; the texture expands to six voices in the "Sanctus" and eight in the "Osanna". As Joshua Rifkin's controversial, but as yet unrefuted, findings have demonstrated convincingly, the Mass in B Minor, like almost all of Bach concerted vocal music in fact, was meant to be sung by one singer to each line, even in the "choruses". The principle is a simple one: Each performer got his own part, no matter how big or how small his rôle, and he shared that part with no one else.
The complement of five "soloists" has caused numerous problems over the years. Who, for instance, sings the "Laudamus te", which is assigned to the second soprano, in a performance for which only one soprano soloist has been engaged? The soprano or the alto? Elly Ameling once remarked in a radio interview that it was the soloist who made the mistake of looking at the conductor first when the aria came up at rehearsal. Many conductors, however, assign the two bass solos to different soloists, when Bach calls only for one bass; the reason is simple: The "Quoniam" lies lower in the main than the "Et in spiritum sanctum". While assembling the second half of the Mass some ten to fifteen years after he delivered the parts of the "Kyrie" and "Gloria" to the Court in Dresden, Bach was not concerned about making the compass of the two arias comport comfortably with one another.
Although many, if not all, of the components could have been, and were, performed as parts of the various Leipzig church services for which Bach provided the music, he gave no complete performance of the B Minor Mass, nor, apparently, did he ever intend to put one on. It is, therefore, supremely ironic that this, Bach's own distillation of his "greatest" vocal music, apparently did not receive its first complete performance until more than 100 years after his death.
There was, however, great interest in the work among the cognoscenti in the decades after Bach's death as well as in the years after the onset of the general revival of interest in his music that was spawned by Mendelssohn-Bartholdy's seminal performance of the St. Matthew Passion BWV 244 with the Berlin Singakademie in 1829. Carl Philipp Emanuel Bach put on a performance of the "Symbolum Nicenum" in Hamburg in 1784, preceding it with a short instrumental introduction of his own composition. (For this performance, as a guide to his copyists, Philipp Emanuel "touched up" the orchestration a bit on his father's autograph score, which also has sustained some water damage, and his editorial changes went unnoticed until nearly ten years ago. As it happens, therefore, a copy made by Philipp Emanuel's pupil, Schwenke, provides a more accurate text than the autograph itself.)
Haydn owned a copy of the Mass. Beethoven unsuccessfully sought to obtain one. Spontini put on a performance of the "Symbolum Nicenum", through the "Et resurrexit", in Berlin in 1828, with 92 in the chorus, 56 strings, clarinets, horns, and bassoons, but no trumpets or oboes. Under the direction of Carl Friedrich Rungenhagen, the Berlin Singakademie gave the "Kyrie" and "Gloria" in 1834, and the balance of the work the following year. Portions of the Mass were performed at the Birmingham Festival as early as 1837, and the Mass was among the works regularly performed by the London Bach Choir, which was founded in 1876.
The first complete performance of the B Minor Mass in the USA was given in Bethlehem, Pennsylvania, by The Bach Choir of Bethlehem, under the direction of its founder, Dr. J. Fred Wolle, in 1900. This first public presentation of the Mass in America inaugurated an annual series of festival performances of the work that continues in Bethlehem to this day.
For three decades, from 1939 -- seven years after Dr. Wolle's death -- until 1969, The Bach Choir was directed by the distinguished Welsh choral conductor, Ifor Jones. His forthright, Romantic reading of the score -- chockerblock full of rubatos and ritards -- was recorded in 1960 [22]. Even though it is clearly his own interpretative handiwork, Jones's performance preserves many of the interpretive traditions and conventions that had been established by Dr. Wolle in his 32 years at the helm of the Choir, traditions and interpretative quirks that have been almost completely expunged, alas, in recent years. The first "Kyrie", for instance, is preceded by a Moravian chorale. Intoned softly off stagby a brass choir, the hymn setting gives the pitch to the chorus, which comes in, forte, on the chorale's final chord. Un-Bachian though it may be, the effect is undeniably overwhelming.
A very large but exceptionally well trained amateur chorus -- more than 175 singers -- is balanced against a smallish orchestra made up largely of members of the Philadelphia Orchestra, including such distinguished instrumentalists as hornist Mason Jones and oboist John DeLancie. The vocal soloists are average; only the golden trumpet of soprano Lois Marshall stands out. In better voice than she was three years earlier when she sang the soprano part for Eugen Jochum, she is assigned the "Laudamus te" in addition to the music normally given to the first soprano. This important documentation of the Bach Choir of Bethlehem's approach to the Mass before it was diluted by a much more recent director's preference for "authenticity" rather than local tradition is also a satisfying reading, one that will prove particularly appealing to those who like Bach played "with the heart on the sleeve" as the old saying goes.

Teri Noel Towe (December 2001)

Copyright © by Bach Cantatas Website. Contributed by Teri Noel Towe (December 2001). Written by Teri Noel Towe, and originally printed in "Choral Music on Record", edited by Alan Blyth (Cambridge University Press, first published 1991). The copyrights in this article belong to the Cambridge University Press.

D

uring his lifetime, Louis Spohr, born on April 5th 1784 in Braunschweig (Germany), was named as one of the greatest violinists beside Niccolò Paganini. Unlike many of his contemporaries, whose works are celebrated today, Louis Spohr was already famous during his lifetime and he was considered as one of the great artists of his era, as a musician and conductor and, in fact, as a composer. His rich oeuvre includes more than 200 works, including chamber music, concertos, symphonies, several operas and four oratorios.
"The Last Judgement" was Louis Spohr's second oratorio and one of his most famous compositions these times. A contemporary reviewer discribed the oratorio as "one of the greatest musical creations of the age." "The Last Judgement" is originated in Kassel between 1825 and 1826, where Spohr has appointed as Music Director after a successful artist career. Spohr himself wrote about the successful premiere, which took place in Kassel on Holy Friday 1826 in a darkened choir under a cross, illuminated by 600-glass lamps: "I must say to myself - the effect was extraordinary! Before that I never had those emotion of satisfaction during the performance of one of my larger works!". Although this oratorio isn't well known today, the sucess of "The Last Judgement" is documented with numerous other performances during the first half of the 19th century. The libretto for "The Last Judgement" is written by the dramatist and music writer Johann Friedrich Rochlitz (1769-1842). The oratorio describes in two parts the scares of the Apocalypse and of the Last Judgement ("Babylon the great is fallen"), based on the Book of Revelation from the New Testament. At the end of the fight between God and the Devil a new heaven and a new earth replace the old. A new "city" is born: the New Jerusalem.

T

his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).

A

vital aspect of Jürgen Budday's interpretation of George Frideric Handel's The Messiah, apart from matters of performance practice, is his focus on the work's dynamic conception. Dynamics are notated in the autograph manuscript, but Handel further annotated the Dublin score to mark the ripieno passages. By adding shifts in ensemble strength to the alternation of piano and forte, Handel evokes an ample measure of contrast and colour. Handel's dynamic indications in The Messiah go beyond the usual forte, piano and pianissimo to include mezzo piano and un poco piano, markings by which he intended an even finer differentiation. One would do well, when preparing a performance, to observe the ripieno indications in the Dublin score, as they are for the most part essential to Handel's dynamic conception. Examples in point include the arias Comfort ye (No. 2) and Ev'ry valley shall be exalted (No. 3); the choruses And the glory, the glory of the Lord (No. 4) and His yoke is easy, His burthen is light! (No. 18); as well as the beginning of the Hallelujah chorus (CD II, No. 16).

The Maulbronn interpretation takes this dynamic conception seriously and clearly differentiates solo and ripieno sections in the numbers just mentioned. This inevitably gives rise to novel and more subtle auditory impressions, for which the beginning of the Hallelujah chorus provides a clear example. Elsewhere, Handel's senza ripieno indications appear to have been motivated more by consideration of the technical inadequacies of his ripienisti, and therefore were not observed in the Maulbronn performance. The libretto and the music, each in itself and together as a whole, form a providential unity. The libretto, ascribed to Charles Jennens, is no mere compilation of Bible quotations, and Jennens made various changes to the wording of the selected text passages. In the course of successive performances, Handel composed variants of some of the arias to fit the immediate occasion or circumstances. For the Maulbronn performance, those variants were chosen that Handel himself is said to have preferred.

T

his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).

D

uring the second half of the 17th century, there were trends toward the secularization of the religious oratorio. Evidence of this lies in its regular performance outside church halls in courts and public theaters. Whether religious or secular, the theme of an oratorio is meant to be weighty. It could include such topics as Creation, the life of Jesus, or the career of a classical hero or biblical prophet. Other changes eventually took place as well, possibly because most composers of oratorios were also popular composers of operas. They began to publish the librettos of their oratorios as they did for their operas. George Frideric Handel also wrote secular oratorios based on themes from Greek and Roman mythology. He is also credited with writing the first English language oratorio.
"Israel in Egypt", the fifth of the nineteen oratorios which Handel composed in England, was written in 1738, the composition of the whole colossal work occupying but twenty-seven days. It was first performed April 4, 1739, at the King's Theatre, of which Handel was then manager. It is essentially a choral oratorio. It comprises no less than twenty-eight massive double choruses, linked together by a few bars of recitative, with five arias and three duets interspersed among them. Unlike Handel's other oratorios, there is no overture or even prelude to the work. Therefore - exactly how conductor Jürgen Budday did it - many artists starts the performance of "Israel in Egypt" with the Overture from the Oratorio "Solomon". Especially because of the fact, that Handel replaced in 1756 the first part of "Israel in Egypt" (which was originally a funeral anthem for Queen Caroline) through an shortened version of the first act from his oratorio "Solomon".
Handel's London oratorios usually includes three parts or acts. However, "Israel in Egypt" has been published and almost performed with two parts, which follows the compositional technique for Oratorios in Italy.
The first part describes "the exodus" of the Israelites from Egypt to escape the slavery. Six bars of recitative for tenor suffice to introduce the first part, "Exodus", and lead directly to the first double chorus, the theme of which is first given out by the altos of one choir with impressive pathos. The chorus works up to a climax of great force on the phrase ("And their Cry came up unto God"), the two choruses developing with consummate power the two principal subjects - first, the cry for relief, the second, the burden of oppression; and closing with the phrase above mentioned, upon which they unite in simple but majestic harmony. Then follow eight more bars of recitative for tenor, and the long series of descriptive choruses begins, in which Handel employs the imitative power of music in the boldest manner.
The second part, "The Song of Moses", is basically a huge praise and victory anthem, which reflects the persecution and salvation. It ends in praise and glory to the Lord. A few bars of recitative referring to the escape of Israel, the choral outburst once more repeated, and then the solo voice declaring ("Miriam the prophetess took a trimbrel in her hand, and all the women went out after her with timbrels and with dances; and Miriam answered them"), lead to the final song of triumph. That grand, jubilant, overpowering expression of victory which, beginning with the exultant strain of Miriam ("Sing ye to the Lord, for He hath triumphed gloriously"), is amplified by voice upon voice in the great eight-part choir, and by instrument upon instrument, until it becomes a tempest of harmony, interwoven with the triumph of Miriam's cry and the exultation of the great host over the enemy's discomfiture, and closing with the combined power of voices and instruments in harmonious accord as they once more repeat Miriam's words ("The Horse and his Rider hath He thrown into the Sea").
Six bars of recitative for tenor ("Now these arose a new King over Egypt which knew not Joseph") suffice to introduce the first part, and lead directly to the first double chorus ("And the Children of Israel sighed"), the theme of which is first given out by the altos of one choir with impressive pathos. The chorus works up to a climax of great force on the phrase ("And their Cry came up unto God"), the two choruses developing with consummate power the two principal subjects -- first, the cry for relief, the second, the burden of oppression; and closing with the phrase above mentioned, upon which they unite in simple but majestic harmony. Then follow eight more bars of recitative for tenor, and the long series of descriptive choruses begins, in which Handel employs the imitative power of music in the boldest manner. The first is the plague of the water turned to blood ("They loathed to drink of the River") -- a single chorus in fugue form, based upon a theme which is closely suggestive of the sickening sensations of the Egyptians, and increases in loathsomeness to the close, as the theme is variously treated. The next number is an aria for mezzo soprano voice ("Their Land brought forth Frogs"), the air itself serious and dignified, but the accompaniment imitative throughout of the hopping of these animals. It is followed by the plague of insects, whose afflictions are described by the double chorus. The tenors and basses in powerful unison declare ("He spake the word"), and the reply comes once from the sopranos and altos ("And there came all manner of flies"), set to a shrill, buzzing, whirring accompaniment, which increases in volume and energy as the locusts appear, but bound together solidly with the phrase of the tenors and basses frequently repeated, and presenting a sonorous background to this fancy of the composer in insect imitation. From this remarkable chorus we pass to another still more remarkable, the familiar "Hailstone Chorus" ("He gave them Hailstones for Rain"), which, like the former, is closely imitative. Before the two choirs begin the orchestra prepares the way for the on-coming storm. Drop by drop, spattering, dashing, and at last crashing, comes the storm, the gathering gloom rent with the lightning, the fire that ran along upon the ground." But the storm passes, the gloom deepens, and we are lost in vague, uncertain combination of tones where voices and instrument are seem to be groping about, comprised in the marvelously expressive chorus ("He sent a thick Darkness over all the Land"). From the oppression of this choral gloom we emerge, only to encounter a chorus of savage, unrelenting retribution ("He smote all the First-born of Egypt"). After this savage mission is accomplished, we come to a chorus in pastoral style ("But as for His people, He led them forth like Sheep"), slow, tender, serene, and lovely in its movement. The following chorus ("Egypt was glad"), usually omitted in performance, is a fugue, both strange and intricate. The next two numbers are really one. The two choruses intone the words ("He rebuked the Red Sea"), in a majestic manner, accompanied by a few massive chords, and then pass to the glorious march of the Israelites ("He led them through the deep") -- an elaborate and complicated number, but strong, forcible, and harmonious throughout, and held together by the stately opening theme which the basses ascend. It is succeeded by another graphic chorus ("But the Waters overwhelmed their Enemies"), in which the roll and dash of the billows closing over Pharaoh's host are closely imitated by the instruments, and through which in the close is heard the victorious shout of the Israelites ("There was not one of them left"). Two more short choruses -- the first ("And Israel saw that great work") and its continuation ("And believed the Lord"), written in church style, close this extraordinary chain of choral pictures.
The second part, "The Song of Moses", opens with a brief but forcible orchestral prelude, leading directly to the declaration by the chorus ("Moses and the Children of Israel sang this Song"), which, taken together with the instrumental prelude, serves as a stately introduction to the stupendous fugued chorus which follows ("I will sing unto the Lord, for He hath triumphed gloriously; the Horse and his Rider hath He thrown into the Sea"). It is followed by a duet for two sopranos ("The Lord is my Strength and my Song") in the minor key -- an intricate but melodious number, usually omitted. Once more the chorus resumes with a brief announcement ("He is my God"), followed by a fugued movement in the old church style ("And I will exalt Him"). Next follows the great duet for two basses ("The Lord is a Man of War") -- a piece of superb declamatory effect, full of vigor and stately assertion. The triumphant announcement in its closing measures ("His chosen Captains also are drowned in the Red Sea") is answered by a brief chorus ("The Depths have covered them"), followed by four choruses of triumph -- ("Thy right Hand, O Lord"), an elaborate and brilliant number; ("And in the greatness of Thine excellency"), a brief but powerful bit; ("Thou sendest forth Thy Wrath"); and the single chorus ("And with the Blast of Thy nostrils"), in the last two of which Handel again returns to the imitative style with wonderful effect, especially in the declaration of the basses ("The Floods stood upright as an Heap, and the Depths were congealed"). The only tenor aria in the oratorio follow these choruses, a bravura song ("The Enemy said, "I will pursue'"), and this is followed by the only soprano aria ("Thou didst blow with the Wind"). Two short double choruses ("Who is like unto thee, O Lord") and ("The Earth swallowed them") lead to the duet for the contralto and tenor ("Thou in Thy Mercy"), which is the minor, and very pathetic in character. It is followed by the massive and extremely difficult chorus ("The People shall hear and be afraid"). Once more, after this majestic display, comes the solo voice, this time the contralto, in a simple, lovely song ("Thou shalt bring them in"). A short double chorus ("The Lord shall reign for ever and ever"), a few bars of recitative referring to the escape of Israel, the choral outburst once more repeated, and then the solo voice declaring ("Miriam the prophetess took a trimbrel in her hand, and all the women went out after her with timbrels and with dances; and Miriam answered them"), lead to the final song of triumph -- that grand, jubilant, overpowering expression of victory which, beginning with the exultant strain of Miriam ("Sing ye to the Lord, for He hath triumphed gloriously"), is amplified by voice upon voice in the great eight-part choir, and by instrument upon instrument, until it becomes a tempest of harmony, interwoven with the triumph of Miriam's cry and the exultation of the great host over the enemy's discomfiture, and closing with the combined power of voices and instruments in harmonious accord as they once more repeat Miriam's words ("The Horse and his Rider hath He thrown into the Sea").

T

his live recording is part of a cycle of oratorios and masses, performed in the basilica of Maulbronn Abbey under the direction of Jürgen Budday. The series combines authentically performed oratorios and masses with the optimal acoustics and atmosphere of this unique monastic church. This ideal location demands the transparency of playing and the interpretive unveiling of the rhetoric intimations of the composition, which is especially aided by the historically informed performance. The music is exclusively performed on reconstructed historical instruments, which are tuned to the pitch customary in the composer's lifetimes (this performance is tuned in a' = 415 Hz).

O

f Handel's late oratorios, Joshua was one of the most successful. Of the operas composed after Samson, only Judas Maccabaeus was performed more frequently during the composer's lifetime, and the latter's popularity was mainly due to the fact that, after the first series of performances, "See the conqu'ring hero comes", originally written for Joshua, was included in it. Handel started to work on Joshua on 19 July 1747, only two weeks after he had finished writing the Alexander Balus oratorio. Eleven days later, the first act was already on paper. The second act was completed in an even shorter time - by 8 August - and the entire opus was finished by 19 August. The world première took place in Covent Garden on 9 March 1748.
Joshua was one of four oratorios written in quick succession between 1746 and 1748 that all have strong military traits. In 1847, Judas Maccabaeus followed, a work that was extremely popular inasmuch as it was performed at least 33 times during the composer's lifetime. It appears clear that, after Judas Maccabaeus, Handel and his librettist, Thomas Morell, were at pains to repeat the successful recipe of a Jewish hero and triumphant choruses, but this time adding the romantic subplot that Judas lacked. Morell had hardly recovered from the exertions of Alexander Balus before he was already tackling the new libretto, based on a bloodthirsty account in the Book of Joshua in the Old Testament. He turned the campaigns against Jericho, Ai and the five kings into one dramatic block and extended the roles of Othniel and Achsa to create the background needed to provide romantic relief and to contrast the otherwise almost completely warlike plot.
The unusual tempo of Handel's composition must have challenged Morell to the extreme and the result was more a sequence of events than a fully developed plot. But the characters are strong - Joshua an imperious/domineering (if also a sometimes unbearably conceited) hero, Kaleb the suitably patriarchal leader type, shortly before retirement and on the verge of leaving the battlefield forever, his daughter, Achsa, worried, occasionally disapproving and engaged to Othniel, who finds it difficult to strike the right balance between the role of the young warrior that has been thrust upon him and that of the devoted lover. Over and above all this, there is a small but important role for an angel. A later score gives this part to a tenor, but it is generally assumed that, as is to be expected, the angel was played by a female or boy soprano in earlier performances.
As is the case with many of Handel's oratorios, the later performances underwent numerous rearrangements of the original score and for reasons that sometimes had little to do with music. The present version keeps to the score used in the 1748 performances, with the one concession that Handel's undated change to the second half of "Hark! 'tis the linnet" (1752?) is included. This is the only change made later that did not affect the original sequence of the movements. Handel had surprisingly few boy voices at his disposal to sing the upper parts of his choruses. However, as voices generally broke very much later in those days, we can assume that there were some excellent singers among them. Handel's soloists usually joined in the 'Tutti' parts (which most certainly must have put a huge strain on them during performances). Our 21st century choir has no need of such support.
At three points in the score, Handel notes that the brasses ought to be brought in and there is a short rhythmic entry at each of these points, on the basis of which the musicians of the time (led by the first trumpet) then had to improvise the necessary music. Handel's lavish casting of the oratorio points to the fact that his performances were financially secured. The large orchestra comprises - apart from the usual strings, oboes and bassoons - two flutes, trumpets, horns and timpani, respectively. Moreover, certain 18th century reports on performances gave us the idea of including cembalo, organ and archlute as continuo instruments. The most stunning passages of Handel's Joshua make full use of brass and timbali, and the resulting music is very impressive. Dramatic events like the collapse of the walls of Jericho, the destruction of the city by fire, Joshua's ability to stop the sun and moon in their tracks and to rouse an army of demoralized soldiers to action, not to mention the return of the hero in triumph from the battle offer heroic material that would have inspired any composer.
It might therefore come as no surprise that the fall of Jericho in Act II led Handel to use one of his wonderful 'thunder choruses' that incidentally also greatly impressed Hadyn when he heard it during a lavish performance at Westminster Abbey in 1791. Supposedly, he was familiar with the music, but was only half aware of its effect until he actually got to hear it. In any case, Hadyn was convinced that only a genius like Handel could ever have written such an outstanding composition or could indeed write one like it at any point in the future. The solemn march around the Ark of the Covenant, which hastens the destruction along, is also one of Handel's most beautiful compositions, and its amazing solemnity is impressive, while Kaleb's aria that follows it, "See the raging flames arise" turns out to be wonderfully dramatic. Othniel's "Place danger around me" is an equally outstanding Handel aria. Joshua was also the original source for the chorus "See the conqu'ring hero comes" that was only put into Judas Maccabaeus when its potential as a crowd-puller was recognized after the first performances of Joshua. At the same time, the quieter, more contemplative moments also deserve a mention: Kaleb's resigned aria "Shall I in Mamre's fertile plain", the heavenly chorus that follows it and the chorus of the vanquished Israelites, "How soon our tow'ring hopes are crossed as well as Othniel's "Nations who in future story" are all examples of Handel's best lyrical style. And between the triumphs and catastrophes of the battle, the scenes with Achsa offer additional contrast, with arias ranging from the pensive "Oh, who can tell" to the bird calls in "Hark! 'tis the linnet" and the joyful, ever-popular "Oh had I Jubal's lyre".