Bach sacred cantatas
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Bach sacred cantatas
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Bach sacred cantatas
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BACH SACRED CANTATAS
During the first two liturgical years (covering a period from 1723-1725) most of the newly-composed cantatas or those adapted from previous works have survived, giving us over 100 cantatas, by far the largest proportion from any stage of Bach’s career. While the structure of these works incorporates too many variants to detail here, they largely conform to the type of fully-fledged “reform” cantata that had become standard by the 1720s, that is to say the alternation of a freely written text set to alternating recitative and da capo aria framed and punctuated by choruses and chorales. During 1724 Bach specifically concentrated on a genre now known as chorale cantatas, works in which the chorale becomes the scaffolding for the construction of an entire cantata. For the 1725-1726 cycle, Bach composed fewer new cantatas and was by now prepared on occasions to perform the cantatas of other composers, in this instance keeping it in the family by using eighteen of those of his cousin Johann Ludwig Bach (1677-1731). From 1727 the chronology of Bach’s cantata output becomes increasingly obscure, the confusion not helped by the number of lost works and the fact that by this time Bach was doubtless reusing earlier works. He also increasingly turned to performing cantatas composed by other composers, among them Telemann.

Performance Practice in Bach’s Time and Today

The function played in the liturgy by Bach’s church cantatas ensures that there can be no such thing today as an “authentic” listener to Bach’s cantatas. Unlike those of Buxtehude composed for the famous Abendmusik (evening music) concerts in Lübeck, their purpose was strictly functional and integrally bound to the context of Sunday Mass. Since the Reformation it had been customary for a motet to follow the reading of the Gospel, pointing up its message. Later in the 17th-century it was succeeded by a concerted sectional motet that included chorale interspersions, the natural progression to cantata following around 1700. The reform of the cantata involving the inclusion of new poetic text in additional to biblical passages elevated the cantata to what leading Bach scholar Christoph Wolff terms a musical sermon involving the text of the day, theological instruction, and the moral conclusions to be drawn. The cantata thus became a central part of the liturgy, a complement to the spoken sermon, which in some instances was framed by two-part cantatas. The chorales used in the cantatas would often have a special contextual, unspoken agenda for a congregation thoroughly familiar with them in a way largely lost today.

The practicality and desirability of liturgical reconstruction of Bach’s cantatas is therefore minimal and only one attempt on record is familiar to the present writer. This is Paul McCreesh’s Gabrieli Consort and Players in a hypothetical reconstruction of an Epiphany Mass which introduces two cantatas, No.65 Sie werden aus Saba alle kommen and No.180 Schmücke dich, o liebe Seele. The sermon given is a short (abbreviated?) expiation by Martin Luther on the topic of the three kings search for the new-born Jesus, the subject of the Gospel and Cantata No.65. The two-disc Archiv set (4576312) is an interesting experiment and essential listening for anyone interested in gaining at least some insight into the contextual significance of Bach’s cantatas.

Doubtless many in our own more secular age will dismiss the original religious purpose of the cantatas, requiring from them no more than some vague, undefined spiritual quality. Yet the original message remains. If few today are likely to empathise with, say, sentiments of world weariness accompanied by a longing for everlasting life attainable only in physical death (a recurrent topic), it remains my view that any performance that fails clearly to express Bach’s rhetorical intention and didactic message is of little or no value. Whether or not we choose to take that message on board is obviously a matter of personal choice.

The subject of communication leads directly to another question relating to current performance practice—the thorny problem of boys voices. The performance of church music in Bach’s Germany was, of course, solely a male preserve, with both chorus and solo soprano (treble) and alto parts largely sung by boys, although there is evidence that adult falsettists were also used in Lutheran church music. Many today still view this element of Bach’s own performance practice not only desirable but essential; indeed the pioneering integral Teldec recording by Nicholas Harnoncourt and Gustav Leonhardt bravely maintained the policy of employing boy soloists and choristers (with rare exceptions) throughout its course. While there are unquestionably advantages to using boys there are also major difficulties, particularly when it comes to solo arias. As is well-known, a boys treble voice is today liable to break several years earlier than it was in Bach’s time.

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