Johann Sebastian Bach
Chaconne in D minor BWV 1004 (arr. Brahms)
The Bach revival of the 19th century began with a performance of the St. Matthew Passion in Berlin in 1829, conducted by the 20-year-old Felix Mendelssohn. It reached its stride at mid-century with the founding, by Robert Schumann and others, of the Bach-Gesellschaft, a society tasked with the publication of Bach’s complete works. Over the next 50 years, European musicians had ever-greater access, at a pace of almost one new volume a year, to the complete range of Bach’s creative output: cantatas, chamber music, concertos, and orchestral suites, as well as works for harpsichord, clavichord and organ – the whole lot of it.
Only one problem remained: getting the public on their side. The most popular solo instrument of the 19th century, both on the concert stage and in the family home, was the piano, and while Bach wrote for virtually every performing instrument of his time, the piano was not one of them. The piano only began to overtake the harpsichord in popularity in the 1770s, a good 20 years after Bach’s death, so any work by Bach played on the steel- framed, three-pedalled 19th-century piano, with its wide range of dynamics and tonal colours, was by definition a transcription.
And the transcribers were many. Each saw in Bach the figure that most appealed to his own individual aesthetic outlook. The virtuoso pianist Ferruccio Busoni saw the prototype of the Romantic hero, a lonely, moody, solitary figure capable of making the stone walls of his great church tremble with the force of his musical personality. Brahms, who became a subscriber to the Bach Gesellschaft edition in 1856, took another view. For him, Bach was a musical craftsman whose surpassing merit resided deep in the formal structures of his scores, not in their surface effect.
His transcription of the Chaconne from Bach’s Partita in D minor for Solo Violin BWV 1004 is thus an attempt to reproduce, as faithfully as possible, the sound of the violin on the piano. And in keeping with the severity of his approach, he wrote for the left hand alone, in order to reproduce for the performing pianist the challenges this polyphonic work would have originally posed for the solo violinist.
These challenges were not trivial. The chaconne is a musical form in which a thematic core, conceived of as a succession of chords, serves as the harmonic foundation for a series of variations. Bach’s Chaconne opens with a stern and resolute chord pattern in the distinctive rhythmic pro le of a sarabande, with emphasis on the second beat of the bar. The work has a rough three-part design, beginning with 33 varied restatements in the minor mode, 19 in the major mode, and finally 12 more in the minor.
The majestic architecture and encyclopedic breadth of this work foreshadow the artistic heights that Bach was to scale in his Goldberg Variations and Well-Tempered Clavichord. Those used to hearing the Chaconne played in the more popular Busoni transcription will hear a new work in this rendition, one much more dependent on the musician’s ability to convey with fewer notes the greatness of its musical design through nuances of phrasing, dynamics, and expressive detail.
Fantasia after J. S. Bach KiV 253
Busoni’s Fantasia was written in 1909 as an expression of personal grief at the death of his father, Ferdinando Busoni, the person who first introduced him to the music of Johann Sebastian Bach. The work is a hybrid between transcription and original composition, containing elements of both in equal measure.
Bach is present in fairly literal quotations from three works: the organ chorale partita Christ, der du bist der helle Tag (Christ, who art the light of the day), from which the ‘tolling bell’ motive of four long repeated notes comes; the fughetta on Gottes Sohn ist kommen (God’s son is come) from the Kirnberger chorale settings; and the chorale prelude Lob sei dem allmächtigen Gott (Praise be to Almighty God) from Bach’s Orgelbüchlein.
Busoni’s own writing in the Fantasia envelops the quotations from Bach in shrouds of downcast rumination, as symbolized by deep explorations of the low range, and by recurring gentle echoes in the high range that are emblematic of a mystical contemplation of the Beyond. How earthly pain vies with religious faith for the mourner’s cast of mind is easily grasped
in the way that some of the chorale melodies are rhythmically displaced relative to the regular beat structure of the bass, especially in the dark and brooding introduction.
The high degree of harmonic indeterminacy in the writing gives it a ‘floating’ quality, as if the thoughts behind it were struggling through a fog of confused emotions. At times piercing, patterns of falling semitones evoke the stabbing pain of mourning. This heightened degree of expressiveness, and the means used to convey it, are much akin to the pianistic rhetoric of Scriabin.
The composer’s emotional ambivalence in this liturgical collection of consecrated memories is evident in the work’s closing gestures: a pair of echoes, the first up high, in the major mode, symbolizing heavenly peace, the last down in the bass, in the minor mode, symbolizing earthly grief.
Variations on an Original Theme in E at major (“Ghost Variations”) WoO 24
In February of 1854, Robert Schumann was in a state of delirium, but a very musical one. He was surrounded by ghosts, he told his wife Clara, ghosts that fed him wonderful music and had occasionally tried to drag him down to Hell. Despite all this mental clatter, or perhaps because of it, he wrote down a theme o ered to him by angelic voices and within a week had begun to compose variations on it. Work on the variations was interrupted, however, when he rushed out of the house half-dressed to throw himself from a bridge into the icy waters of the Rhine, from which he was rescued and returned home. The next day he completed his “Ghost Variations” and shortly afterwards was admitted to a sanatorium, where he died two years later.
The theme of Schumann’s last composition is a richly harmonized hymn that in its downward-seeking phrases blends the pious fervour of communal singing with the tenderness of personal reflection. In the first four of his five variations, Schumann leaves the melody remarkably ‘unvaried’, preferring to vary instead its textural setting. The first features a ripple of triplets in the lower voices, the second unfolds as a canon. The third variation adds an insistent rhythmic counterpoint between melody notes while the fourth is set in the minor mode.
It is the fifth variation, composed immediately after Schumann’s suicide attempt, that brings home the fragility of the composer’s psychological state in its wandering melody and harmonically wavering accompaniment, the aural traces of a mental window gently closing on the world .
Solemn March to the Holy Grail from Parsifal (arr. Liszt)
Richard Wagner’s last opera Parsifal is part music drama, part liturgical ritual, glorifying the religious devotion of a band of Arthurian warriors sworn to seek out and defend the sacred relics of Christendom. Chief amongst the treasures of these larger-than-life heroes is the Holy Grail, variously described in medieval legend as either a cup or plate used by Jesus at the Last Supper, or as the vessel used by Joseph of Arimathea to catch the blood owing from Jesus’ spear-wound at the Crucifixion.
In Act 1 a newcomer to the band, Parsifal, is granted entry to a communion ceremony at which this sacred relic is revealed before the assembled Knights of the Grail. Wagner’s reverential music for this scene is mystically exalting but with a disciplined, military edge to it, as well.
Wagner’s father-in-law, Franz Liszt, attended the premiere of the opera in 1882 and upon his return from Bayreuth composed a poetic evocation of this sacred scene using important musical motives to symbolize its dramatic meaning. The most immediately audible of these is the solemnly treading march motive of two falling 4ths which begins the work and continues as an ostinato pattern low in the bass throughout.
In the last half appears the famous Dresden Amen, a six-note rising scale figure sung by church choirs in the German state of Saxony beginning in the early 19th century and particularly associated with the city of Dresden, where Wagner had been Kapellmeister. This motive was also used by Mendelssohn in his “Reformation” Symphony No. 5. For Wagner, who wove musical representations of the actions and psychological states of his characters into the fabric of his opera scores, the Dresden Amen represents the Holy Grail itself.
Liszt is not writing a transcription here but rather a kind of free fantasy based on the motivic take-away of the first act of Parsifal. The virtuoso grandstanding of his earlier opera paraphrases and réminiscences is held largely in check. What emerges is a restrained meditation on the mood of mystery and the religious symbolism radiating out from the rst great ‘reveal’ scene in Wagner’s evocation of Teutonic greatness in the German nation’s past.
Fantasy and Fugue on the Chorale Ad nos ad salutarem undam (arr. Busoni)
In 1847, Franz Liszt ended his career as a touring virtuoso pianist and took up residence in Weimar to concentrate on composition. Perhaps it was the experience of living in a place where Bach had lived and worked that prompted his interest in organ music, or perhaps it was the awakening of the religious feelings that would later see him take minor orders in the Catholic Church. Or indeed, perhaps it was because he simply couldn’t resist the temptation of writing for an instrument that could make even more noise than the iron-framed Érard pianos on which he broke so many strings in his concert career.
His first major composition for organ came in 1850, a gargantuan Fantasy and Fugue (lasting a good half hour) based on a chorale melody from Giacomo Meyerbeer’s opera Le Prophète, which had premiered in Paris in 1849. In the opera, three evil Anabaptist fanatics in 16th-century Holland connive to convince the Dutch population that they all need to be re- baptized in order to get on the right side of the Almighty. Their recruiting song Ad nos ad salutarem undam (Come to us, to the waves of salvation) is a snivelling little tune in the minor mode with numerous awkward intervals in a demonic dotted rhythm.
Liszt’s treatment of this theme unfolds in three distinct sections. In the opening section the theme is teased out in small dramatic fragments, bit by bit, its character hinted at strongly by menacing snippets of dotted rhythm that unfold in a wide variety of styles, from bombastic assertion to hushed recitative, over vast swathes of the keyboard.
The placid and quietly lyrical Adagio second movement provides much welcome relief from the rough-textured and rambunctious Fantasy preceding it. This movement presents the theme in its entirety, in the major mode, and calmly meditates on its melodic character.
All this daydreaming, however, is interrupted by a sweeping cadenza that announces a return to the minor mode and the last movement’s fugue. Liszt’s fugue subject is a nasty piece of work, highlighting the aberrant intervals and pointed dotted rhythms of the original theme. Of course, Liszt can’t stay long in a purely contrapuntal texture and his fugue soon devolves once again into free fantasy to end in a blaze of triumphalism that would make even Napoleon blush.
Busoni does a masterful job of translating Liszt’s somewhat awkward and unidiomatic organ figurations into the virtuoso language of the piano paraphrase. Mimicking characteristic keyboard textures from Liszt’s Sonata in B minor and Réminiscences de Norma to convey the sonic heft of the original organ work, he seems at every turn to ask: Why use just one note when ten will do?
Donald G. Gíslason 2018