Opera

Iolanta / Duke Bluebeard’s Castle  Met Opera Live The Met’s antepenultimate relay of the season was an enterprising pairing of two operas, one of which we should see more often, and both of them done with intelligence and care. Tchaikovsky’s Iolanta, his last opera, inconveniently lasts about 100 minutes, so is especially hard to find a partner for. It is a strange, touching piece, though it has few of the characteristics we associate with him. There is hardly a memorable melody in it, and little that is overwrought, indeed the colours are pastel. Iolanta is a princess, blind from birth, but skilfully kept in ignorance of her condition, and surrounded in this production by bored

It’s easy to forget what a mess of an art form opera once was. For its first 100 years it had no name, it had no fixed address, it didn’t really know who it was or what it was doing. You’d find it at schools, at weddings, at political functions. It was an artistic whore for hire. Embroiled in an epic tug-of-war as to which of the three art forms — word, music or dance — should be primary, it was also lithe and experimental. In fact, it was more like performance art than anything you’ll witness in a modern opera house. Why this historical detour? To remind us not

Les Contes d’Hoffmann Met Opera Live This was another excellent performance from the Met, though that house’s addiction to enormously elaborate scenery – most of which could be sold off to Las Vegas – reaches lunatic proportions, robbing the work of its dream-like or hallucinatory quality, though that must surely have been a large part of Offenbach’s intention. The paradox of Les Contes d’Hoffmann is that the finer the performance, the more frustrating the piece itself becomes. Perhaps it has that in common with its near-contemporary Carmen, another work that succeeds only on a superficial level. Neither, notoriously, reached a definitive form before its composer died, though Hoffmann is very

In one of the more peculiar concerts that I have been to at the Royal Festival Hall, Vladimir Jurowski conducted excerpts from Das Rheingold in the first half of the programme, and Rachmaninov’s little-known opera The Miserly Knight in the second half. The idea, I gleaned from a pre-concert chat by the conductor and others, was that the first half would shed some light on the second, showing that although Rachmaninov, at one time an industrious operatic conductor, almost certainly never conducted Wagner, he was strongly influenced by him. The point seems academic, unless you are interested in the minutiae of musical history. Anyway, the Rheingold excerpts failed miserably, on

The Merry Widow Met Opera Live ‘Even today, at 75, the waltz from The Merry Widow sends me into a fit of rage,’ wrote Richard Strauss to his close collaborator Clemens Krauss in 1940. In a brilliant piece in his book Essays and Diversions Robin Holloway discusses why that waltz, and indeed the whole of Lehar’s masterpiece infuriated Strauss so much, and mainly concludes that Strauss was jealous of the man who could write the ‘deathless’ tunes of The Merry Widow. Five years before, Strauss had complained ‘to think that one must get to be 70 years old to discover that one’s best gift is for kitsch!’But that only shows

What a week to stage an opera about art’s power to challenge institutional authority, oppression — even death itself. Orfeo’s weapon might be a lyre rather than a pen, but the metaphor is silhouetted clearly against the monochrome backdrop of the Royal Opera’s new production of Monteverdi’s opera. Director Michael Boyd, former artistic director of the RSC, has taken a world of nymphs and shepherds and stripped it for conceptual parts. A battle between Gods and men is reinvented as a struggle between individual creative autonomy and faceless obedience to church and state. In Tom Piper’s designs, meadows and bucolic loveliness are out and 24-style metal walkways and gantries are

Orfeo Royal Opera, Camden Roundhouse, in rep until 24 January What a week to stage an opera about art’s power to challenge institutional authority, oppression — even death itself. Orfeo’s weapon might be a lyre rather than a pen, but the metaphor is silhouetted clearly against the monochrome backdrop of the Royal Opera’s new production of Monteverdi’s opera. Director Michael Boyd, former artistic director of the RSC, has taken a world of nymphs and shepherds and stripped it for conceptual parts. A battle between Gods and men is reinvented as a struggle between individual creative autonomy and faceless obedience to church and state. In Tom Piper’s designs, meadows and bucolic loveliness

The poor French. When we think of classical music, we always think of the Germans. It’s understandable. Instinctive. Ingrained. But unfair. We forget that most of the heavy lifting — most of the intrepid leaps forward in harmony, colour, rhythm and form — was done by the likes of Berlioz, Debussy and Boulez. The most completely forgotten of these Gallic explorers is Jean-Philippe Rameau (1683–1764), who died 250 years ago this year. His operatic output, begun when he was 50 and comprising 30 works, is an acquired taste. I remember the exact moment I fell for him. The exact notes in fact. It was the opening aria of his one-acter

Terrorism; East-West diplomacy; nuclear war: John Adams’s operas have poured music into the faultlines of 21st-century global politics, and the tremors have been significant. Simply staging The Death of Klinghoffer recently was enough to see the Met picketed on charges of anti-Semitism. While The Gospel According to the Other Mary isn’t going to start any riots, Adams’s latest work marks a turning point, both in the composer’s music and his social mission. No longer content to comment and observe, Adams turns his gaze to the story of the Passion — reclaiming and rewriting the originary narrative of the Christian West. Yes, Gospel is a companion-piece to Adams’s 2000 opera-oratorio El

How would the real Mary Magdalene have reacted to her posthumous reputation? Not very kindly, one suspects. Our only historical source, the New Testament, does not even hint that she was a prostitute, and she’s unlikely to have been placated by Christians telling her: ‘It’s OK, we think you were a reformed whore.’ No one in the Bible has been so elaborately misrepresented. In addition to not being an ex-prostitute, Mary of Magdala was not Mary of Bethany, the sister of Martha and Lazarus, who anoints the feet of Jesus with ‘about a pint of pure nard, an expensive perfume’ and then wipes it up with her hair. Nor was