Richard Wagner - Tannhäuser (Bayreuth, 2019)
Bayreuther Festspiele, 2019
Valery Gergiev, Tobias Kratzer, Stephen Gould, Lise Davidsen, Elena Zhidkova, Stephen Milling, Markus Eiche, Daniel Behle, Kay Stiefermann, Jorge Rodríguez-Norton, Katharina Konradi
BR-Klassik streaming - 25 July 2019
Not for the first time I'm watching the opening of a new Wagner production at Bayreuth and wondering what the hell has this got to do with the opera. Usually you can at least relate the idea or concept even tenuously to some of the familiar themes of the work, but over the overture Tobias Kratzer's production of Tannhäuser opens with a film of a motley group of wayward circus entertainers doing a runner at a petrol station, running down a police officer in the process. It's this incident, rather than any deep conflict about the nature of his art, that inspires this production's Heinrich to return to that great institution of the musical arts. No, not Wartburg, but Bayreuth.
And therein lies the clue that the production is not so much concerned with the fate and condition of the exiled artist who chooses to set himself up in opposition to conservative notions of musical, social, moral and religious order and instead chooses to explore a personal and profane voyage of the discovery of physical pleasures, but rather it's more of an self-mocking reference to Wagner creating a cult for himself and setting up Bayreuth as a kind of shrine for pilgrims to come in worship every year. There's even a joking reference in the opening film to the closing down of the Biogas plant that was the setting for the last (equally mystifying) Bayreuth production of Tannhäuser that this one is replacing.
It's certainly very much within the Bayreuth ethos - certainly since Katharina Wagner took over the running of the festival - not to treat Wagner's works with sacred reverence, but to continually challenge and question the master's works to see whether they still have contemporary relevance and can withstand a modern outlook. It's rather impressive to see that while some of the ideas, philosophy and nationalistic sentiments can seem outdated, the works always seem to touch on other fundamental matters, not least this central ethos of the role of the artist as a vehicle for challenging and questioning the prevailing social order.
Kratzer's hugely irreverent production doesn't initially seem to have much to offer on that front, and it probably doesn't help that Valery Gergiev's conduction of the overture sounds - in the broadcast performance of the premiere - very erratic in its pacing, rushing through it and smothering melodies. If anything, the crazy bunch careening in a camper van on their way to Bayreuth (their motto from RW - "Frei im Wollen, frei im Thun, frei im Geniessen" - ""Free in your desiring, free in you action, free in enjoying") seems like an open provocation on the nature of the Regietheatre, the team consisting of a dwarf Oskar, a black drag artist Le Gateau Chocolat, with Venus in a sparkly jumpsuit and Tannhäuser dressed as a circus clown. How the pilgrims, seen here in evening dress fanning themselves with programmes on the green hill, are going to react when this mob intrude is at least going to be interesting.
And interesting, rather than anything profound or revelatory, is indeed how it plays out. Act II opens with projected backstage footage of nervous performers preparing for a more traditional, conservative period production in as austere meeting room of Wartburg. The nerves around Heinrich's return seem to be over concern about his abandonment of the sacred tradition for the heresy of the anarchic madness of Regietheater. While the singing contest is going on and going south, Venus and her motley crew - Le Gateau Chocolat in an outrageous yellow puffball outfit - are seen climbing in a window of the Bayreuth theatre to add a further unwelcome intrusion upon the solemn festival proceedings (making fun of portraits of James Levine and Christian Thielemann on the way). Katharina Wagner is forced to call in the police.
It's certainly possible to explore Tannhäuser for more meaningful connections to contemporary situations, so Tobias Kratzer's production feels somewhat self-indulgent, but it's certainly amusing. And, if you consider the true spirit and range of Wagner lies in in something like Die Meistersinger von Nurnburg (essentially a superior reworking of Tannhäuser), where it leavens its solemnity with humour and true human feeling as well as with a spirit of anarchy, then this production does find a way of removing some of the more troublesome outdated principles and sanctimony for 'die holde Kunst' that can often get in the way of the true power and spirit of this work. Act III in particular is beautiful here, the transformation not some religious miracle or glorious sacrifice, but also there in Wolfram learning from Heinrich's inspiration and briefly winning the love and respect of Elisabeth, the conclusion downplaying the transcendence for what is real and human.
The production appears to hit its mark quite successfully. There's huge applause after Act I and Act II, with only audible boos at the conclusion, and most of them appear to be for Valery Gergiev. That's perhaps predictable, Gergiev not the most popular figure internationally for his support of Putin, but it's probably more politically motivated than any commentary on the musical performance. Despite the rather wayward overture - perhaps struggling to keep up with the on-screen visuals - Gergiev's account of the work is well-judged, harnessing the power of the work and not afraid to let its occasional bombast work in favour of the revised perspective. At the same time he captures the contrasting moods of the singing contest well, finding good expression for the deeper conflicts within Heinrich and Tannhäuser, the opera.
Whether you look at it as an in-joke or something celebratory, it's not a particularly thought-provoking Tannhäuser, but it is at least well-performed and entertaining. Elena Zhidkova, apparently standing in at short notice as Venus, gives a spirited performance that is a sheer joy, as is Lise Davidsen's soaring and beautifully controlled Elisabeth. Stephen Gould's Heinrich is generally solid, a little stretched in places, showing some nice interpretation and acting in his performance. Stephen Milling's and Markus Eiche are both reliably good in familiar roles as Landgraf Hermann and Wolfram von Eschenbach.
Bayreuther Festspiele, BR-Klassik
Richard Warner - Parsifal
Opera Vlaanderen, 2017
Cornelius Meister, Tatjana Gürbaca, Christoph Pohl, Markus Suihkonen, Stefan Kocan, Erin Caves, Kay Stiefermann, Tanja Ariane Baumgartner
OperaVision - April 2018
At first sight, and probably for much of the long first Act, the stripped back, minimal production and reduced orchestration of Opera Vlaanderen's Parsifal doesn't look like it has what it takes to really do justice to the epic vision of Wagner's final masterpiece. It has almost nothing of the religious imagery of the work's Good Friday death and rebirth celebrations and it hardly seems to engage with the deeper, sacred mystery and transcendental themes of its wider philosophical influences and references (Buddhism, Schopenhauer). The treatment however remains connected to the work and more tightly focussed on the nature of Kundry, and it's through this focus that the Vlaanderen production does successfully elevate at least one of the themes and meanings of this complex work.
The opening of the opera on a bare stage with a curved wall to the background and a spot of light at the centre of the stage, does give the impression that director Tatjana Gürbaca is settling for representing Parsifal in the abstract, and indeed the opera certainly exists more in the theoretical plane than a physical or geographical one. The colours of the stage and the costumes when the Knights of the Grail take to the stage in modern dress, remain neutral, beige, grey and pale green. Standing out against them, but only slightly, Gurnemanz wears brown corduroy and sits in a wheelchair, while the young boys dressed only in white undergarments, tended by acolytes, turn out to be 'swans'.
Gürbaca's more direct engagement with the work and Kundry's place at the centre of it has however already been laid-out in the Vorspiel in a scene that shows Kundry in a passionate clinch with Amfortas, the incident that leads to his downfall and suffering. The question of suffering and the Christian implications of it are then taken up in thin lines of blood that trickle down the walls at the back, their progress watched more with fascination than reverence by the knights. Parsifal, when he arrives soon breaks this mood carrying a bucket of the blood that he has gathered from this stream and 'shoots' one of the 'swans' by throwing its contents at one of the boys being tended by the knights.
That still remains all very vague and abstract, far from the sombre, reverential tone that we expect from Parsifal, and there is none of the usual ceremonial aspect in the subsequent 'time becomes space' mystery, nor in the transubstantiation scene of the unveiling of the Grail. During this scene, Gurnemanz leads Parsifal around the circle of the stage, their positions frozen in time and echoed in mirrored arrangements by the knights, creating a visual echo of their progress. Other figures wander randomly within the circle of light and look upwards, hands clasped in prayer, as more trickles of blood rain down the back wall and a pregnant Kundry hands out blessings.
By removing the epic grandeur of the traditional imagery and mystique of this scene, what stands out as more significant here is Parsifal's reaction. He might be a holy fool, but rather than be overawed by it all he is instead shocked by the attitude and behaviour of the others. The suffering of Amfortas is largely ignored by everyone else and it's only Parsifal who shows compassion and sympathy. This simple idea is a good interpretation that goes to the heart of what the work is about - one interpretation of many valid possibilities that this work inspires. Looking upward, caught up in their own sense of being special and chosen, they are prepared to offer "thoughts and prayers" to the suffering of Amfortas, but are actually horrified by his punishment and don't really want to acknowledge it.
The interpretation of the work then becomes one where Parsifal's journey is to put us all back in touch with true feelings of compassion, of learning to achieve true enlightenment though the suffering we experience and witness in the world. In order to do that however, Parsifal has to reconnect the division that exists between men and women, between knowledge and compassion. The indications are there in how Kundry is treated by the knights, and the pregnant vision of Kundry in Act I implies that there is a necessity for a rebirth. It's in Parsifal's subsequent encounter with Kundry in Act II that he has to face up to the conflict between what he has been learned from Gurnemanz and what he feels with Kundry. It's a struggle that is much greater than the actual fight that takes place with Klingsor, which is by comparison rather rapidly dispatched at the conclusion of the second Act.
If you're going to put so much importance on the role of Kundry as the path to salvation, then Act II is going to be much more important than the transubstantiation scene of Act I, which is more traditionally the turning point of the opera. Act II however gives considerable room for interpretation and director Tatjana Gürbaca takes full advantage of its possibilities - again not so much for the traditional spectacle as much as for how it can add to her interpretation of Parsifal. Here the Flower Maidens are not as threatening as they might be in other productions, but bewitching creatures that Parsifal finds fascinating, discovering in them something new about beauty and otherness that women represent.
That is only one aspect however and it's not all that Parsifal needs. Complete knowledge - or the true beginning of a path towards completeness - can only be gained though his encounter with Kundry and the kiss of enlightenment. Gürbaca's direction of Tanja Ariane Baumgartner's Kundry doesn't neglect to set the scene for this, realising how important it is for Parsifal to reach this awareness through knowledge of love in the relationship between his father and mother. Parsifal's recollection of Amfortas then at the moment of the kiss is a recognition then of how he came by his wound in the arms of Kundry, not seduced as the Knights' tradition has led him to believe. The mission of healing the wound then becomes one of healing the wound between men and women. Parsifal still resists, but without Kundry, without love, he is warned that he cannot find a way back to Amfortas.
Act III follows through on these ideas, but beautifully manages to retain some of the mystery and ambiguity of the work. Living only with pain, suffering and death, the Knights have become even more detached from their true humanity, from compassion. Their view of the world has consequently become corrupted over time, a never healing wound that needs someone to lead the way towards renewal, rebirth and redemption. "Only the spear that caused the wound can heal it" and Kundry is the spear who necessarily must make the self-sacrifice, who rejects the baptism of Parsifal and cuts deeply into her forearms, smearing the wall with her blood. While the knights gather around in worship of Parsifal, who becomes the Grail for them, it's left to Gurnemanz to recognise the truth, and he lies down between the dead forms of Amfortas and Kundry, reuniting them in death. It's a supremely beautiful ending that works with the complex sentiments of the conclusion, ecstatic and yet melancholic. The way has been opened but not everyone will find or take the path.
It's in these moments that the performance of the orchestra under the direction of Cornelius Meister rises to the occasion. Elsewhere, in the moments of dramatic expression, the performance feels underpowered and inadequate, but then there is a deliberate effort on the stage to also underplay these moments, particularly in Act I. In the moments where the production needs the support of the music to support its interpretation - in the Flower Maidens scene and the Parsifal/Kundry scene of Act II, in the final shimmering, unsettling notes of the opera - it comes through with remarkable feeling for the sentiments and beauty of the work. The singing is also strong in those areas where it counts, particularly in Tanja Ariane Baumgartner's performance of Kundry throughout. Erin Caves delivers a lyrical and dramatically attuned Parsifal. Symbolically confined to a wheelchair for most of the work, Štefan Kocán has a challenge interpreting the role of Gurnemanz, but his singing is strong, resonant and heartfelt. Christoph Pohl isn't the strongest Amfortas and is occasionally overwhelmed by the music, but his role is vital and he brings it fully to life.
Links: Opera Vlaanderen, OperaVision
