Parsifal: durch Mitleid wissend

The education of the pure fool: Parsifal, Act I

The more I think about Francois Girard's production of Parsifal, the more I am struck by how thoughtful its engagement with the work is, and how gloriously humane its message. Girard uses the visual language of Christianity and Buddhism without being tied to either, thereby more effectively getting at essential truths without using symbols which might seem exclusive. For this is a production recognizing that the effect of all sin (or evil... but I'll stick with the word of the libretto) is alienation from self, from others, and from the natural world. The eventual atonement and reconciliation are attained through true recognition of others, with agape love, this force so powerful that it lightens what had been in darkness, unites what was divided, heals what was broken. False dichotomies are broken down, and symbols are used to lead to truths instead of as ends in themselves. It's a beautiful production visually, as well; much was done with the relationship of humankind to nature which I didn't fully take in, but I hope to better this on further attendance. Girard presents the community of knights in the first act as suffering from a dangerous blindness, mirrored in the thick veiling of the women from whom they are divided (lest the audience feel complacent about this, a mirror has melted to a scrim during the overture.) Gurnemanz is the closest to enlightenment, but as we learn in Act III, he's idolized Titurel, not seeing him as "Ein Mensch--wie alle!" His engagement with Kundry, too, is cautious and limited. When the swan, wounded, enters, it is represented by a female dancer, and set down on the women's side of the stage. Gurnemanz can't cross to it, but strokes it tenderly and with pity; the tragedy of its unavailing search is deeply felt, and representative (for Gurnemanz) of all the failed quests of this broken society. Parsifal can't see it as anything but a beast. "Gebrochen das Aug' " doesn't mean anything to him, although he begins to sense that it is important.

The knights are united, it is true, but the cost is too high, not only (but most graphically) seen through Amfortas' suffering. They are too focused on the Grail, although the communal sharing of its blessing (like the passing of the Peace in high church liturgies) is not made a Eucharistic meal. The nourishment is mystical, but the cruelty to Amfortas is nonetheless dangerous. This man's body is broken. Parsifal watches intently, fascinated. But when he approaches the assembly and meets Amfortas' gaze, it is the youth who looks away. The king might have offered him the blessing, but Parsifal can't face Amfortas as an individual, turning away and refusing his office. Gurnemanz's anger is clearly not only for the suffering, but for Parsifal's refusal to engage it. Klingsor's realm (possibly at the base of the cleft in the Act I valley?) is deeply uncanny, a space lost to sun and air. More sinister than this, however, and more unsettling than the lake of blood, is the enslavement of will--not only Kundry's--that has taken place here. The flower maidens face away from us, in formation, deprived of individuality: this is what evil does. This redirection from the focus on temptation as somehow intrinsically feminine/female was much appreciated by me! Parsifal is genuinely bewildered by this perverse society. As these lost souls start touching, then stroking, then grasping at him, it is horrifying as well as suitably sensual. They almost win: they are surrounding him, claiming him, imprisoning him, and he is fatally passive almost until the last minute,when he tears himself free. It is then that Kundry enters. "Parsifal!" This is persuasion: a more subtle but no less dangerous approach to corruption of the will. He comes to her slowly, slowly, tense and preoccupied with what she tells him, but she is able to approach him. This is, however, only the simulacrum of the genuine emotional connection he craves. At first he is passive under her kiss, but then returns it, and then, tightens his grip and embraces her with violence; it is she who tears herself away, not the other way around; it is his violence, not her seduction, which is the horrifying transgression. It is an act of will, not a totemic sign of the cross, which stops Klingsor and the flower maidens. When he addresses Kundry, it is with sudden, overwhelming sweetness. Finally and for the first time he is looking at her as another individual, and he knows she will want to find him.

Die Walküre: der Gottheit nichtigen Glanz

I am becoming a Walküre completist. With my mother, I attended Saturday's matinee at the Met, but will make this a brief report. Let me pass over the Lepage production in comparative silence (for once!) It is so very dull, so lacking in any apparent imagination except the visual. The only fresh insight it has inspired in me is: I really need to go to Germany. Saturday's orchestral performance seemed slightly cool, with a lyric melancholy that served the latter two acts better than the first. Coordination issues, however, were noticeably improved from the previous cycle's Walküre. Luisi and the orchestra were notably supportive of Frank van Aken, making his Met debut as Siegmund. I regret to note that the Machine's Walkürenritt configuration drew applause from the audience, but the Valkyries themselves contributed excellent work, with strong and exciting singing. (My mother opined moreover that Eve Gigliotti deserved awards for bravery, "getting back up on the horse" with a vengeance after the Machine bucked her in last year's run.)

Hans-Peter König made an impressively stentorian Hunding, coarsely possessive of Sieglinde, coarsely threatening towards Siegmund, and singing with diction that dripped with contempt. Stephanie Blythe was impressively rich-voiced as ever as Fricak; the constraints of staging her in her chariot are increasingly irksome to me. Eva-Maria Westbroek made a very touching Sieglinde. Her ardent singing was notable for beautiful tone and phrasing, especially in the first act. She sounded slightly fatigued by the end but still very expressive (I admit to tearing up at "O deckte mich Tod, dass ich's denke.") Frank Van Aken's Siegmund was indisputably valiant, and admirably engaged, but vocally underpowered. He has a bright voice which I might gladly hear in a smaller house, but here he sounded rough at the top of his range. Lack of rehearsal or nerves might account for his errors of omission and commission with the text; I found these distracting. Bryn Terfel's Wotan continues to be incredibly exciting. At Saturday's performance, his god was visibly and wildly despairing. Terfel did growl in places for effect, but sang expressively and responsively. His treatment of text--intellectually and emotionally nuanced--continues to delight me. ("Götternot!" gave me chills.) The Abschied was sung with beauty and power, and acted with profound tenderness and profound sorrow. Even as Brünnhilde begs for a softening of her sentence, Wotan reaches out as if to take her hand. Throughout the fraught dialog, Wotan himself seemed on the brink of weeping... and I sobbed. Katrina Dalayman gave a vocally solid performance as Brünnhilde, if not (to me) a terribly involving one. She sang the second act with accuracy, but without much ardor. Dalayman did bring warmth and sweetness of tone to the final scene. I was an emotional mess as the fire rose around Brünnhilde's cliff, which may be no bad way to leave a Walküre.


Curtain call photos:

Götterdämmerung: Fliegt heim, ihr Raben

It's all over. Although Lepage's production has been modified, I still feel that it lets the Ring down badly in its cataclysmic conclusion. The plaster statues of the gods now crumble into the Rhine instead of exploding above the hall of the Gibichungs, which I find dramatically and theatrically more felicitous. But while the music is driven on by the momentum of all that has gone before, the production drifts. The orchestral performance was remarkable. The sound could occasionally seem unfocused, but the Beloved Flatmate were almost directly over the pit in a Family Circle box, which may have affected my perception. The dense tapestry of leitmotivs was given vibrant color; the score's movement towards an inevitable conclusion was thrilling with tension at every turn. The close connection to the singers which has characterized the rest of the cycle under Luisi was still apparent, especially effective in evoking the clash between Siegfried and Hagen. The Trauermarsch was of a shattering intensity, silence and sound alike pushed to the limits of the bearable. The long threnody of the immolation was handled with emotional nuance, and the Erlösungsmotiv over the Rhine was radiant. If only the production had made a bolder claim about the whys of this music.