
The last days of Jesus on earth: recounted variously by four Gospel journalists in the century that followed, they have been retold, and set to music, thousands of times ever since. J. S. Bach's settings of two of the four Passion texts loom magnificently, but in the year 2000, with Bach dead exactly 250 years, the International Bach Academy of Stuttgart dared to commission new settings of the Passion segments of all four Gospels, translating the spirit of Bach - but not necessarily his musical style - to present times. Taking on the task were Germany's Wolfgang Rihm, Russia's Sofia Gubaidulina, China's Tan Dun and Osvaldo Golijov, who was born in Argentina in 1960, moved to Israel in 1983 and settled in the US three years later. All four works - each lasting 90 minutes - were widely acclaimed, but it was Golijov's setting of the Gospel of Mark that truly raised the roof at its Stuttgart premiere in September 2000 - conducted by the work's dedicatee, María Guinand - with an ovation lasting well over half an hour.
Similar reactions have met subsequent performances, all involving the original troupe of Latin American musicians: the US premiere, presented by the Boston Symphony under Robert Spano in February 2001; the New York premiere given by the Brooklyn Philharmonic and Spano in October 2002; and the Holland Festival performance of this marvellously visual music, again with Robert Spano conducting and again with María Guinand's Schola Cantorum de Venezuela.
Why is Golijov's Passion eliciting such euphoric responses everywhere it is produced? Any five minutes of this throbbing score, streaked with flashes of audible lightning, will hold the answer. What Golijov has accomplished here is to swerve the focus - familiar to us from the great Bach Passions, with the sublime narrations of the evangelists Matthew and John, interspersed with the brief words of Jesus, set off in a halo of string tone, and the commentary of chorus and vocal soloists - to an intense drama, virtually an enactment of the events, that seems to compel participation by performer and audience alike.
The son of Eastern European Jews, Golijov did not even own a copy of the New Testament when the commission came from the Bach Academy. This proved something of an advantage. Lacking the “theological burden" of familiar images, he was free to create Jesus and his surroundings out of his own experience. Golijov's Pasión según San Marcos takes place in present-day South America. Its story follows Mark's detail of the trial, betrayal and Crucifixion, but these familiar episodes are peopled differently from our traditional images. In Golijov's words, “the main thing in this Passion is to present a dark Jesus, and not a pale European Jesus ... It's about Jesus' last days on earth seen through the Latin American experience."
This St Mark Passion takes place on the streets; it draws its sounds, its accents, from the rhythms of street life, in a village in Brazil or Cuba. Spanish is the work's predominant language, but it has been “Africanized," in Golijov's word: its rhythms are created as much by drums as by words; we hear this, for example, in the heavy rhythmic stress on some words. Other languages intrude at times: Latin, in quotations from the Lamentations of Jeremiah at the start; Aramaic, Jesus' own language, in the concluding Kaddish, the haunting Prayer for the Dead. To underline the moment of Peter's tears of contrition, when he realizes his guilt in his denial of Jesus, a poem in Galician is added: “Lúa descolorida" (“Colorless Moon") by Rosalía de Castro, the accompaniment numbed down to an almost toneless string quartet. The near silence of the moment, and the pained motionlessness of the singer, create a kind of vacuum that becomes the breath-stopping climax of the entire work.
The instrumentation is mainly voices and percussion. “There is a strong tradition," says Golijov, “that news or stories are told by voices and drums in Cuba and Brazil, the Latin geographical centers of my Passion. This tradition comes from Africa, you know, and that's how this Passion is being told. The voices represent the people who don't understand, who are in fear - and Jesus himself, who understands but also fears - and then doesn't fear. There is a male soloist, a female soloist and a choir. I thought that most of the time the voice of Jesus would be the choir, because for me Jesus represents the voice of the people, transformed into a collective spirit. I have sections where there are three choirs - they divide themselves into three - because a lot of my piece has to do with processionals. I imagine choirs from three villages proceeding down from the tops of the mountains; this is based on a South American Easter tradition. Unlike a Protestant Passion which is about meditating and commenting, this Passion is about enactment and ritual. It is a synthesis of Latin American traditions, Catholicism and the Yoruba religion brought by African slaves. So it's a completely different approach.
“The piece is driven by percussion instruments and specific rhythms," Golijov continues. “In some parts things go completely crazy, like the rhumba with the spoons. Still, every section has a center of gravity symbolized by a percussion instrument or a group of percussion instruments. One percussionist will play the berimbau to accompany a Capoeira dancer. Capoeira is an incredible martial art from Brazil that the slaves brought from Africa, and it's beautiful. Three Capoeira dances articulate the three divisions of the Passion. The first is a dance of sacrifice representing the first time Jesus is on earth as a human being. The second dance takes place when Jesus is arrested, after Judas comes with the soldiers and kisses him. Mark has this strange episode of an unknown young man, wrapped only in a sheet, presumably St Mark himself. He is the only one who, instead of running away, follows Jesus until a soldier realizes that he is following them and takes the sheet away from him - he then runs away naked, so the second dance is with a white sheet. The third dance is at the very end, near the Crucifixion, when the soldiers give Jesus a purple cloak to mock him. The cloak becomes the sacred veil."
(Alan Rich)
CD 1: Osvaldo Golijov (1960 - )
La Pasión según San Marcos
1. 1. Visión: Bautismo en la Cruz [1:04]
2. 2. Danza del Pescador Pescado [0:52]
3. 3. Primer Anuncio [3:55]
4. 4. Segundo Anuncio [2:02]
5. 5. Tercer Anuncio: En Fiesta No [0:57]
6. 6. Dos Días [1:40]
7. 7. Uncíon en Betania [1:11]
8. 8. ¿Por qué? [4:00]
9. 9. Oración Lucumí (Aria con Grillos) [2:27]
10. 10. El Primer Día [1:30]
11. 11./12. Judas y El Cordero Pascual [4:35]
12. 13. Quisiera Yo Renegar (Aria de Judas) [2:49]
13. 14. Eucaristía [3:52]
14. 15. Demos Gracias al Señor [5:14]
15. 16. Al Monte [1:06]
16. 17. Cara a Cara [1:11]
17. 18. En Getsemaní [2:04]
18. 19. Agonía (Aria de Jesús) [8:21]
19. 20. Aresto - 21. Danza Sabana Blanca [2:31]
20. 22. Ante Caifás 1:45
CD 2:
1. 23. Soy Yo (Confesión) [2:26]
2. 24. Escarnio y Negación [1:38]
3. 25. Desgarro de la Túnica [0:55]
4. 26. Lúa descolorida (Aria de las lágrimas de Pedro) [5:44]
5. 27. Amanecer: Ante Pilato [3:46]
6. 28. Silencio [1:48]
7. 29. Sentencia [1:46]
8. 30. Comparsa Al Gólgotha [3:36]
9. 32. Crucifixión [1:55]
10. 33. Muerte [1:06]
11. 34. Kaddish [6:41]
Biella da Costa
Orquesta La Pasión
Members of the Simón Bolívar Youth Orchestra of Venezuela
María Guinand
Schola Cantorum de Venezuela
2010 Deutsche Grammophon GmbH, Hamburg
2 CDs DDD
477 7461 7 GH 3
You can buy it on Amazon.com
PASSWORD: elhenry.MusicIsTheKey